X80n1568_五燈嚴統(第1卷-第9卷)
卍新續藏第 80 冊 No. 1568 五燈嚴統(第1卷-第9卷)
No. 1568
五燈嚴統卷第一
七佛
古佛應世。綿歷無窮。不可以周知而悉數也。近故譚賢劫。有千如來。暨于釋迦。但紀七佛。按長阿含經云。七佛精進力。放光滅闇冥。各各坐樹下。于中成正覺。又曼殊室利。為七佛祖師。金華善慧大士。登松山頂行道。感七佛引前。維摩接后。今之撰述。斷自七佛而下。
毗婆尸佛(過去莊嚴劫第九百九十八尊)
偈曰。身從無相中受生。猶如幻出諸形象。幻人心識本來無。罪福皆空無所住。長阿含經云。人壽八萬歲時。此佛出世。種剎利。姓拘利若。父槃頭。母槃頭婆提。居般頭婆提城。坐波波羅樹下。說法三會。度人三十四萬八千。神足二。一名騫茶。二名提舍。侍者無憂。子方膺。
尸棄佛(莊嚴劫第九百九十九尊)
偈曰。起諸善法本是幻。造諸惡業亦是幻。身如聚沫心如風。幻出無根無實性。長阿含經云。人壽七萬歲時。此佛出世。種剎利。姓拘利若。父明相。母光耀。居光相城。坐分陀利樹下。說法三會。度人二十五萬。神足二。一名阿毗浮。二名婆婆。侍者忍行。子無量。
毗舍浮佛(莊嚴劫第一千尊)
【現代漢語翻譯】 現代漢語譯本
卍新續藏第 80 冊 No. 1568 五燈嚴統(第1卷-第9卷) No. 1568 五燈嚴統卷第一 七佛 古佛應世，綿歷無窮，不可以周知而悉數也。近故譚賢劫，有千如來。暨于釋迦（Sakyamuni）。但紀七佛。按長阿含經云：『七佛精進力，放光滅闇冥，各各坐樹下，于中成正覺。』又曼殊室利（Manjusri），為七佛祖師。金華善慧大士，登松山頂行道，感七佛引前，維摩（Vimalakirti）接后。今之撰述，斷自七佛而下。 毗婆尸佛（Vipasyin）（過去莊嚴劫第九百九十八尊） 偈曰：『身從無相中受生，猶如幻出諸形象，幻人心識本來無，罪福皆空無所住。』長阿含經云：『人壽八萬歲時，此佛出世。種剎利，姓拘利若（Kondanna），父槃頭（Bandhu），母槃頭婆提（Bandhumati），居般頭婆提城（Bandhumati），坐波波羅樹下，說法三會，度人三十四萬八千。神足二：一名騫茶（Khandha），二名提舍（Tissa）。侍者無憂（Asoka）。子方膺。』 尸棄佛（Sikhin）（莊嚴劫第九百九十九尊） 偈曰：『起諸善法本是幻，造諸惡業亦是幻，身如聚沫心如風，幻出無根無實性。』長阿含經云：『人壽七萬歲時，此佛出世。種剎利，姓拘利若，父明相（Arun），母光耀（Prabhavati），居光相城（Arunavati），坐分陀利樹下，說法三會，度人二十五萬。神足二：一名阿毗浮（Abhibhu），二名婆婆（Bhava）。侍者忍行（Khemankara）。子無量（Atula）。』 毗舍浮佛（Visvabhu）（莊嚴劫第一千尊）
【English Translation】 English version
卍 New Compiled Tripitaka, Volume 80, No. 1568, Wudeng Yantong (Vols. 1-9) No. 1568 Wudeng Yantong, Volume 1 The Seven Buddhas The ancient Buddhas responded to the world, spanning endless time, impossible to fully know and enumerate. Recently, we discuss the Bhadrakalpa, which has a thousand Tathagatas, including Sakyamuni. However, we only record the Seven Buddhas. According to the Dirgha Agama Sutra, 'The Seven Buddhas' power of diligence emits light and extinguishes darkness. Each sits under a tree, attaining perfect enlightenment within.' Furthermore, Manjusri is the ancestral teacher of the Seven Buddhas. The great worthy Shanhui of Jinhua ascended Song Mountain to practice the Way, feeling the Seven Buddhas leading the way, with Vimalakirti following behind. This compilation begins with the Seven Buddhas. Vipasyin Buddha (The 998th Buddha of the past Adornment Kalpa) The verse says, 'The body is born from the unmanifest, like illusions appearing in various forms. The illusory mind and consciousness are originally empty. Sins and blessings are all empty, with nothing to dwell upon.' The Dirgha Agama Sutra says, 'When people lived for 80,000 years, this Buddha appeared in the world. Of the Kshatriya caste, with the surname Kondanna, his father was Bandhu, and his mother was Bandhumati. He resided in the city of Bandhumati, sat under a Patala tree, preached the Dharma in three assemblies, and saved 348,000 people. His two chief disciples were Khandha and Tissa. His attendant was Asoka. His son was Fang Ying.' Sikhin Buddha (The 999th Buddha of the Adornment Kalpa) The verse says, 'The arising of all good dharmas is illusory. The creation of all evil karmas is also illusory. The body is like foam, the mind like wind. Illusions arise without root or real nature.' The Dirgha Agama Sutra says, 'When people lived for 70,000 years, this Buddha appeared in the world. Of the Kshatriya caste, with the surname Kondanna, his father was Arun, and his mother was Prabhavati. He resided in the city of Arunavati, sat under a Pundarika tree, preached the Dharma in three assemblies, and saved 250,000 people. His two chief disciples were Abhibhu and Bhava. His attendant was Khemankara. His son was Atula.' Visvabhu Buddha (The 1000th Buddha of the Adornment Kalpa)
偈曰。假借四大以為身。心本無生因境有。前境若無心亦無。罪福如幻起亦滅。長阿含經云。人壽六萬歲時。此佛出世。種剎利。姓拘利若。父善燈。母稱戒。居無喻城。坐婆羅樹下。說法二會。度人一十三萬。神足二。一扶游。二郁多摩。侍者寂滅。子妙覺。
拘留孫佛(見在賢劫第一尊)
偈曰。見身無實是佛身。了心如幻是佛幻。了得身心本性空。斯人與佛何殊別。長阿含經云。人壽四萬歲時。此佛出世。種婆羅門。姓迦葉。父禮得。母善枝。居安和城。坐尸利沙樹下。說法一會。度人四萬。神足二。一薩尼。二毗樓。侍者善覺。子上勝。
拘那含牟尼佛(賢劫第二尊)
偈曰。佛不見身知是佛。若實有知別無佛。智者能知罪性空。坦然不怖于生死。長阿含經云。人壽三萬歲時。此佛出世。種婆羅門。姓迦葉。父大德。母善勝。居清凈城。坐烏暫婆羅門樹下。說法一會。度人三萬。神足二。一舒槃那。一郁多樓。侍者安和。子導師。
迦葉佛(賢劫第三尊)
偈曰。一切眾生性清凈。從本無生無可滅。即此身心是幻生。幻化之中無罪福。長阿含經云。人壽二萬歲時。此佛出世。種婆羅門。姓迦葉。父梵德。母財主。居波羅奈城。坐尼拘律樹下。說法一會。度人二萬。神足
【現代漢語翻譯】 現代漢語譯本 偈語說：'憑藉地、水、火、風四大元素構成了這個身體，心本來沒有生起，因為外境才顯現。如果外境不存在，心也就不存在。罪與福就像幻象一樣，生起也像幻象一樣會滅去。'《長阿含經》中說：'當人類壽命為六萬歲時，這位佛陀出世。' 種族是剎帝利（Kshatriya，印度教種姓制度中的第二等級，通常是武士和統治者），姓拘利若（Koliya）。父親名叫善燈，母親名叫稱戒。居住在無喻城。在婆羅樹下打坐。說法兩次，度化了十三萬人。神通弟子兩位，一位是扶游，一位是郁多摩。侍者是寂滅，兒子是妙覺。
拘留孫佛（Krakucchanda Buddha，現在賢劫中的第一尊佛）
偈語說：'見到身體不是真實的，才是佛身。明白心如幻象，才是佛的幻化。如果明白了身心的本性是空性的，那麼這個人與佛有什麼區別呢？'《長阿含經》中說：'當人類壽命為四萬歲時，這位佛陀出世。' 種族是婆羅門（Brahmin，印度教種姓制度中的最高等級，通常是祭司和學者），姓迦葉（Kashyapa）。父親名叫禮得，母親名叫善枝。居住在安和城。在尸利沙樹下打坐。說法一次，度化了四萬人。神通弟子兩位，一位是薩尼，一位是毗樓。侍者是善覺，兒子是上勝。
拘那含牟尼佛（Kanakamuni Buddha，賢劫第二尊佛）
偈語說：'佛不見身，知道那就是佛。如果執著于實有，那就不是佛。有智慧的人能夠知道罪的本性是空性的，坦然面對生死而不恐懼。'《長阿含經》中說：'當人類壽命為三萬歲時，這位佛陀出世。' 種族是婆羅門，姓迦葉。父親名叫大德，母親名叫善勝。居住在清凈城。在烏暫婆羅門樹下打坐。說法一次，度化了三萬人。神通弟子兩位，一位是舒槃那，一位是郁多樓。侍者是安和，兒子是導師。
迦葉佛（Kashyapa Buddha，賢劫第三尊佛）
偈語說：'一切眾生的本性都是清凈的，從根本上來說沒有生起，也沒有滅去。這個身心就是幻化而生，在幻化之中沒有罪與福。'《長阿含經》中說：'當人類壽命為兩萬歲時，這位佛陀出世。' 種族是婆羅門，姓迦葉。父親名叫梵德，母親名叫財主。居住在波羅奈城。在尼拘律樹下打坐。說法一次，度化了兩萬人。神通弟子
【English Translation】 English version The verse says: 'Relying on the four great elements to form this body, the mind originally has no arising, it is because of the external environment that it appears. If the external environment does not exist, the mind will also not exist. Sin and blessing are like illusions, arising and ceasing like illusions.' The Long Agama Sutra says: 'When human lifespan is sixty thousand years, this Buddha appears in the world.' The caste is Kshatriya (Kshatriya, the second highest caste in the Hindu caste system, typically warriors and rulers), the surname is Koliya. The father is named Shantidipa (善燈), the mother is named Shilavati (稱戒). He resides in Anupama City (無喻城). He sits under a Banyan tree. He preaches the Dharma twice, converting one hundred and thirty thousand people. The two disciples with supernatural powers are Phuyu (扶游) and Uttara (郁多摩). The attendant is Nirvritti (寂滅), the son is Adbhutajnana (妙覺).
Krakucchanda Buddha (Krakucchanda Buddha, the first Buddha of the present Bhadrakalpa)
The verse says: 'Seeing that the body is unreal is the Buddha's body. Understanding that the mind is like an illusion is the Buddha's illusion. If one understands that the nature of body and mind is emptiness, then what difference is there between this person and the Buddha?' The Long Agama Sutra says: 'When human lifespan is forty thousand years, this Buddha appears in the world.' The caste is Brahmin (Brahmin, the highest caste in the Hindu caste system, typically priests and scholars), the surname is Kashyapa. The father is named Yadatta (禮得), the mother is named Subhadra (善枝). He resides in Kshema City (安和城). He sits under a Shirisha tree. He preaches the Dharma once, converting forty thousand people. The two disciples with supernatural powers are Sani (薩尼) and Virochana (毗樓). The attendant is Subuddhi (善覺), the son is Jitasena (上勝).
Kanakamuni Buddha (Kanakamuni Buddha, the second Buddha of the Bhadrakalpa)
The verse says: 'The Buddha does not see the body, knowing that it is the Buddha. If one clings to reality, then it is not the Buddha. The wise can know that the nature of sin is emptiness, facing birth and death without fear.' The Long Agama Sutra says: 'When human lifespan is thirty thousand years, this Buddha appears in the world.' The caste is Brahmin, the surname is Kashyapa. The father is named Mahadeva (大德), the mother is named Shobhana (善勝). He resides in Shubha City (清凈城). He sits under a Udumbara tree. He preaches the Dharma once, converting thirty thousand people. The two disciples with supernatural powers are Shubhanna (舒槃那) and Uttarala (郁多樓). The attendant is Kshemankara (安和), the son is Taraka (導師).
Kashyapa Buddha (Kashyapa Buddha, the third Buddha of the Bhadrakalpa)
The verse says: 'The nature of all sentient beings is pure, fundamentally without arising and without ceasing. This body and mind are illusory creations, and within illusion there is no sin or blessing.' The Long Agama Sutra says: 'When human lifespan is twenty thousand years, this Buddha appears in the world.' The caste is Brahmin, the surname is Kashyapa. The father is named Brahmadatta (梵德), the mother is named Dhanavati (財主). He resides in Varanasi City (波羅奈城). He sits under a Banyan tree. He preaches the Dharma once, converting twenty thousand people. The disciples with supernatural powers
二。一提舍。二婆羅婆。侍者善友。子集軍。
釋迦牟尼佛(賢劫第四尊)
姓剎利。父凈飯天。母大清凈妙。位登補處。生兜率天上。名曰勝善天人。亦名護明大士。度諸天眾。說補處行。於十方界中。現身說法。普曜經云。佛初生剎利王家。放大智光明。照十方世界。地涌金蓮華。自然捧雙足。東西及南北。各行於七步。分手指天地。作師子吼聲。上下及四維。無能尊我者。即周昭王二十四年甲寅歲。四月八日也。至四十二年。二月八日。年十九欲求出家。而自念言。當復何遇。即於四門遊觀。見四等事。心有悲喜。而作思惟。此老病死。終可厭離。於是夜子時。有一天人。名曰凈居。于窗牖中。叉手白言。出家時至。可去矣。太子聞已。心生歡喜。即逾城而去。于檀特山中修道。始於阿藍迦藍處。三年學不用處定。知非便舍。復至郁頭藍弗處。三年學非非想定。知非亦舍。又至象頭山。同諸外道。日食麻麥。經於六年。故經云。以無心意無受行。而悉摧伏諸外道。先歷試邪法。示諸方便。發諸異見。令至菩提。故普集經云。菩薩於二月八日明星出時成道。號天人師。時年三十矣。即穆王三年癸未歲也。既而於鹿野苑中。為憍陳如等五人。轉四諦法輪。而證道果。說法住世。四十九年。后告弟子摩訶
【現代漢語翻譯】 現代漢語譯本 二。一提舍（地點名）。二婆羅婆（地點名）。侍者善友（人名）。子集軍（人名）。
釋迦牟尼佛（賢劫第四尊）（Sakyamuni Buddha，賢劫的第四位佛）
姓剎利（種姓名，Kshatriya）。父凈飯天（Suddhodana）。母大清凈妙（Mahamaya）。位登補處（菩薩的最後階段）。生兜率天上（Tushita Heaven）。名曰勝善天人（Setaketu Deva）。亦名護明大士（Bodhisattva Svetaketu）。度諸天眾。說補處行。於十方界中。現身說法。《普曜經》云。佛初生剎利王家。放大智光明。照十方世界。地涌金蓮華。自然捧雙足。東西及南北。各行於七步。分手指天地。作師子吼聲。上下及四維。無能尊我者。即周昭王二十四年甲寅歲。四月八日也。至四十二年。二月八日。年十九欲求出家。而自念言。當復何遇。即於四門遊觀。見四等事。心有悲喜。而作思惟。此老病死。終可厭離。於是夜子時。有一天人。名曰凈居（Suddhavasa）。于窗牖中。叉手白言。出家時至。可去矣。太子聞已。心生歡喜。即逾城而去。于檀特山中修道。始於阿藍迦藍處（Alara Kalama）。三年學不用處定（akincannayatana）。知非便舍。復至郁頭藍弗處（Udraka Ramaputra）。三年學非非想定（nevasannanasannayatana）。知非亦舍。又至象頭山。同諸外道。日食麻麥。經於六年。故經云。以無心意無受行。而悉摧伏諸外道。先歷試邪法。示諸方便。發諸異見。令至菩提。故《普集經》云。菩薩於二月八日明星出時成道。號天人師。時年三十矣。即穆王三年癸未歲也。既而於鹿野苑中（Sarnath）。為憍陳如（Kaundinya）等五人。轉四諦法輪。而證道果。說法住世。四十九年。后告弟子摩訶（摩訶意為「大」）。
【English Translation】 English version Two. One is Tissa (place name). Two is Bharava (place name). The attendant is Good Friend (person's name). The son is Jiji Jun (person's name).
Sakyamuni Buddha (the fourth Buddha of the Bhadrakalpa) (Sakyamuni Buddha, the fourth Buddha of the current kalpa)
His clan was Kshatriya (caste name, Kshatriya). His father was Suddhodana (Suddhodana). His mother was Mahamaya (Mahamaya). He reached the position of a Bodhisattva awaiting final birth (the final stage of a Bodhisattva). He was born in Tushita Heaven (Tushita Heaven). His name was Setaketu Deva (Setaketu Deva). Also known as Bodhisattva Svetaketu (Bodhisattva Svetaketu). He delivered the heavenly beings and taught the practice of awaiting final birth. In the ten directions, he manifested himself to teach the Dharma. The Universal Radiance Sutra says: When the Buddha was first born into the Kshatriya royal family, he emitted great wisdom light, illuminating the ten directions. Golden lotus flowers emerged from the earth, naturally supporting his feet. He walked seven steps in each direction—east, west, south, and north. He pointed his fingers to the heavens and the earth, roaring like a lion, 'Above and below, and in all directions, none is more venerable than I.' This was in the twenty-fourth year of King Zhao of the Zhou Dynasty, the year Jia-Yin, on the eighth day of the fourth month. At the age of nineteen, in the forty-second year, on the eighth day of the second month, he desired to renounce the world. He thought to himself, 'What shall I encounter next?' He wandered through the four gates and saw the four sights, feeling both sorrow and joy. He contemplated, 'This old age, sickness, and death are ultimately repulsive.' Therefore, at midnight, a deva named Suddhavasa (Suddhavasa) appeared at the window, folded his hands, and said, 'The time for renunciation has come. You may depart.' The prince, hearing this, rejoiced and left the city. He practiced the Way in the Dandaka forest. He first went to Alara Kalama (Alara Kalama), where he studied the Station of No-Thingness (akincannayatana) for three years. Realizing it was not the right path, he left. He then went to Udraka Ramaputra (Udraka Ramaputra), where he studied the Station of Neither Perception Nor Non-Perception (nevasannanasannayatana) for three years. Realizing it was not the right path, he left. He then went to Elephant Head Mountain, where he practiced with the ascetics, eating sesame and wheat for six years. Therefore, the sutra says, 'With no mind, no intention, and no reception, he completely subdued all the heretics.' He first experienced the heretical practices to show various skillful means, to inspire different views, and to lead them to Bodhi. Therefore, the Universal Gathering Sutra says: The Bodhisattva attained enlightenment on the eighth day of the second month when the morning star appeared, and he was called the Teacher of Gods and Humans. He was thirty years old at that time. This was in the third year of King Mu, the year Gui-Wei. Then, in Sarnath (Sarnath), he turned the Wheel of the Four Noble Truths for Kaundinya (Kaundinya) and the other five, and they attained the fruit of the Path. He taught the Dharma and lived in the world for forty-nine years. Later, he told his disciple Maha (Maha means 'great').
迦葉。吾以清凈法眼。涅槃妙心。實相無相微妙正法。將付于汝。汝當護持。並來阿難。副貳傳化。無令斷絕。而說偈曰。法本法無法。無法法亦法。今付無法時。法法何曾法。爾時世尊。說此偈已。復告迦葉。吾將金縷僧伽梨衣。傳付于汝。轉授補處。至慈氏佛出世。勿令朽壞。迦葉聞偈。頭面禮足曰。善哉善哉。我當依來。恭順佛故。爾時世尊。至拘尸那城。告諸大眾。吾今背痛。欲入涅槃。即往熙連河側。娑羅雙樹下。右脅累足。泊然宴寂。復從棺起。為母說法。特示雙足化婆耆。並說無常偈曰。諸行無常。是生滅法。生滅滅已。寂滅為樂。時諸弟子。即以香薪。競茶毗之。燼後金棺如故。爾時大眾。即于佛前。以偈贊曰。凡俗諸猛熾。何能致火爇。請尊三昧火。阇維金色身。爾時金棺從座而舉。高七多羅樹。往反空中。化火三昧。須臾灰生。得舍利八斛四斗。即穆王五十二年壬申歲。二月十五日也。自世尊滅后一千一十七年。教至中夏。即後漢永平十年戊辰歲也。
世尊才生下。乃一手指天。一手指地。周行七步。目顧四方曰。天上天下唯吾獨尊。
世尊一日昇座。大眾集定。文殊白椎曰。諦觀法王法。法王法如是。世尊便下座。
世尊一日昇座。默然而坐。阿難白椎曰。請世尊說法。世
【現代漢語翻譯】 現代漢語譯本： 迦葉（Mahākāśyapa，摩訶迦葉）。我將清凈法眼、涅槃妙心、實相無相的微妙正法交付給你。你應當護持，並讓阿難（Ānanda）輔助你傳化，不要使其斷絕。並說了偈語：『法本是無法，無法也是法。如今交付無法之時，法法又何曾是法？』 當時世尊說了這偈語后，又告訴迦葉：『我將金縷僧伽梨衣（kāṣāya，袈裟）傳付給你，轉授給補處菩薩（即下一尊佛彌勒佛，Maitreya）。等到慈氏佛（彌勒佛的別稱）出世時，不要讓它朽壞。』迦葉聽了偈語，頭面禮足說：『善哉善哉！我當依從如來，恭敬順從佛的教誨。』 當時世尊到了拘尸那城（Kuśinagara），告訴大眾：『我現在背痛，想要進入涅槃。』就前往熙連河（Hiraṇyavatī River）邊，娑羅雙樹（Śāla trees）下，右脅累足，安詳寂滅。又從棺材中起來，為母親說法，特別示現雙足化度婆耆（Bhadra）。並說了無常偈語：『諸行無常，是生滅法。生滅滅已，寂滅為樂。』 當時眾弟子就用香薪，競相荼毗（ cremation，火葬）世尊。焚燒後金棺依然如故。當時大眾就在佛前，用偈語讚歎說：『凡俗的猛烈火焰，怎麼能點燃（佛的身體）？請尊者以三昧火，焚燒金色的身軀。』 當時金棺從座位上舉起，高七多羅樹（tāla tree，棕櫚樹），在空中往返，化出火三昧，須臾間化為灰燼，得到舍利八斛四斗。那時是穆王五十二年壬申歲，二月十五日。從世尊滅度后一千一百一十七年，佛法傳到中夏，即後漢永平十年戊辰歲。 世尊才剛出生，就一手指天，一手指地，周行七步，目光顧視四方說：『天上天下唯我獨尊。』 世尊一日昇座，大眾聚集完畢，文殊（Mañjuśrī）菩薩敲椎說：『諦觀法王法，法王法如是。』世尊便下座。 世尊一日昇座，默然不語。阿難（Ānanda）敲椎說：『請世尊說法。』
English version: Kāśyapa (Mahākāśyapa). I entrust to you the pure Dharma-eye, the wondrous mind of Nirvāṇa, the subtle and true Dharma that is the reality of no-form. You should protect and uphold it, and with Ānanda as your assistant, transmit and transform it, without allowing it to be cut off. And he spoke the verse: 'Dharma is fundamentally no-Dharma, no-Dharma is also Dharma. Now, at the time of entrusting no-Dharma, how has Dharma ever been Dharma?' At that time, the World-Honored One, having spoken this verse, further told Kāśyapa: 'I will transmit to you the golden-threaded Saṃghāṭī robe (kāṣāya), to be passed on to the Bodhisattva destined to become the next Buddha (Maitreya). When the Compassionate Buddha (another name for Maitreya) appears in the world, do not let it decay.' Kāśyapa, hearing the verse, bowed his head and prostrated himself, saying: 'Excellent, excellent! I will follow the Tathāgata, respectfully obeying the Buddha's teachings.' At that time, the World-Honored One arrived at Kuśinagara and told the assembly: 'I now have a backache and wish to enter Nirvāṇa.' He then went to the side of the Hiraṇyavatī River, under the twin Śāla trees, and lay down on his right side with his feet together, peacefully entering stillness. He then rose from the coffin and preached the Dharma for his mother, especially showing his feet to transform Bhadra. And he spoke the verse of impermanence: 'All conditioned things are impermanent, they are subject to arising and ceasing. Having ceased, their cessation is bliss.' At that time, the disciples used fragrant firewood to cremate the World-Honored One. After the cremation, the golden coffin remained as before. At that time, the assembly praised the Buddha with a verse: 'How can the fierce flames of ordinary beings ignite (the Buddha's body)? We beseech the Honored One to use the fire of Samādhi to cremate the golden body.' At that time, the golden coffin rose from its seat, seven tāla trees high, and moved back and forth in the air, manifesting the Samādhi of fire. In an instant, it turned to ashes, and eight pecks and four dou of Śarīra relics were obtained. That was the year Ren Shen, the fifty-second year of King Mu, on the fifteenth day of the second month. One thousand one hundred and seventeen years after the World-Honored One's passing, the teachings reached China, which was the year Wu Chen, the tenth year of the Yongping era of the Later Han Dynasty. As soon as the World-Honored One was born, he pointed one hand to the sky and one hand to the earth, walked seven steps, and looked around in all directions, saying: 'Above the heavens and below the heavens, I alone am the World-Honored One.' One day, the World-Honored One ascended the seat, and when the assembly had gathered, Mañjuśrī Bodhisattva struck the gavel and said: 'Attentively observe the Dharma of the Dharma King, the Dharma of the Dharma King is thus.' The World-Honored One then descended from the seat. One day, the World-Honored One ascended the seat and sat in silence. Ānanda struck the gavel and said: 'Please, World-Honored One, preach the Dharma.'
【English Translation】 English version: Kāśyapa (Mahākāśyapa). I entrust to you the pure Dharma-eye, the wondrous mind of Nirvāṇa, the subtle and true Dharma that is the reality of no-form. You should protect and uphold it, and with Ānanda as your assistant, transmit and transform it, without allowing it to be cut off. And he spoke the verse: 'Dharma is fundamentally no-Dharma, no-Dharma is also Dharma. Now, at the time of entrusting no-Dharma, how has Dharma ever been Dharma?' At that time, the World-Honored One, having spoken this verse, further told Kāśyapa: 'I will transmit to you the golden-threaded Saṃghāṭī robe (kāṣāya), to be passed on to the Bodhisattva destined to become the next Buddha (Maitreya). When the Compassionate Buddha (another name for Maitreya) appears in the world, do not let it decay.' Kāśyapa, hearing the verse, bowed his head and prostrated himself, saying: 'Excellent, excellent! I will follow the Tathāgata, respectfully obeying the Buddha's teachings.' At that time, the World-Honored One arrived at Kuśinagara and told the assembly: 'I now have a backache and wish to enter Nirvāṇa.' He then went to the side of the Hiraṇyavatī River, under the twin Śāla trees, and lay down on his right side with his feet together, peacefully entering stillness. He then rose from the coffin and preached the Dharma for his mother, especially showing his feet to transform Bhadra. And he spoke the verse of impermanence: 'All conditioned things are impermanent, they are subject to arising and ceasing. Having ceased, their cessation is bliss.' At that time, the disciples used fragrant firewood to cremate the World-Honored One. After the cremation, the golden coffin remained as before. At that time, the assembly praised the Buddha with a verse: 'How can the fierce flames of ordinary beings ignite (the Buddha's body)? We beseech the Honored One to use the fire of Samādhi to cremate the golden body.' At that time, the golden coffin rose from its seat, seven tāla trees high, and moved back and forth in the air, manifesting the Samādhi of fire. In an instant, it turned to ashes, and eight pecks and four dou of Śarīra relics were obtained. That was the year Ren Shen, the fifty-second year of King Mu, on the fifteenth day of the second month. One thousand one hundred and seventeen years after the World-Honored One's passing, the teachings reached China, which was the year Wu Chen, the tenth year of the Yongping era of the Later Han Dynasty. As soon as the World-Honored One was born, he pointed one hand to the sky and one hand to the earth, walked seven steps, and looked around in all directions, saying: 'Above the heavens and below the heavens, I alone am the World-Honored One.' One day, the World-Honored One ascended the seat, and when the assembly had gathered, Mañjuśrī Bodhisattva struck the gavel and said: 'Attentively observe the Dharma of the Dharma King, the Dharma of the Dharma King is thus.' The World-Honored One then descended from the seat. One day, the World-Honored One ascended the seat and sat in silence. Ānanda struck the gavel and said: 'Please, World-Honored One, preach the Dharma.'
尊云。會中有二比丘犯律行。我故不說法。阿難以他心通。觀是比丘。遂乃遣出。世尊還復默然。阿難又白。適來為二比丘犯律。是二比丘已遣出。世尊何不說法。世尊曰。吾誓不為二乘聲聞人說法。便下座。
世尊一日昇座。大眾集定。迦葉白椎曰。世尊說法竟。世尊便下座。世尊九十日。在忉利天。為母說法。及辭天界而下。時四眾八部俱往空界奉迎。有蓮花色比丘尼作念云。我是尼身。必居大僧后見佛。不如用神力變作轉輪聖王。千子圍繞。最初見佛。果滿其愿。世尊才見乃訶云。蓮花色比丘尼。汝何得越大僧見吾。汝雖見吾色身。且不見吾法身。須菩提巖中宴坐。卻見吾法身。世尊昔因文殊至諸佛集處。值諸佛各還本處。唯有一女人。近彼佛坐入於三昧。文殊乃白佛云。何此人得近佛坐。而我不得。佛告文殊。汝但覺此女。令從三昧起。汝自問之。文殊繞女人三匝。鳴指一下。乃托至梵天。盡其神力。而不能出。世尊曰。假使百千文殊。亦出此女人定不得。下方過四十二恒河沙國土。有罔明菩薩。能出此女人定。須臾罔明大士從地涌出。作禮世尊。世尊來罔明出。罔明卻至女子前。鳴指一下。女子於是從定而出。
世尊因波斯匿王問。勝義諦中。有世俗諦否。若言無。智不應二。若言有。智不應
【現代漢語翻譯】 尊者說：『法會中有兩位比丘違犯戒律，所以我才不說法。』阿難（Ananda，佛陀的十大弟子之一）用他心通觀察這兩位比丘，然後將他們驅逐出去。世尊仍然保持沉默。阿難又稟告說：『剛才因為兩位比丘違犯戒律，現在這兩位比丘已經被驅逐出去了，世尊為什麼還不說法呢？』世尊說：『我發誓不為二乘（聲聞乘和緣覺乘）的聲聞人說法。』說完就下了座位。
世尊有一天升座，大眾聚集完畢。迦葉（Kasyapa，釋迦牟尼佛的大弟子）敲椎說：『世尊說法完畢。』世尊就下了座位。世尊在忉利天（Trayastrimsa Heaven，佛教的欲界六天之一）待了九十天，為母親說法，以及辭別天界而下。當時四眾（比丘、比丘尼、優婆塞、優婆夷）八部（天龍八部）都到空中迎接。有蓮花色比丘尼（Utpalavarna，一位著名的比丘尼）心想：『我是女身，一定在大眾僧之後才能見到佛，不如用神力變成轉輪聖王（Chakravartin，擁有統治世界的輪寶的理想君主），有千子圍繞，最初見到佛。』果然滿足了她的願望。世尊才見到她就呵斥說：『蓮花色比丘尼，你為什麼能越過大僧來見我？你雖然見到我的色身（Rupakaya，佛的化身），卻不能見到我的法身（Dharmakaya，佛的真身）。須菩提（Subhuti，佛陀的十大弟子之一）在巖洞中靜坐，卻能見到我的法身。』世尊過去因為文殊（Manjusri，智慧的象徵）到達諸佛聚集的地方，正趕上諸佛各自返回本處，只有一位女人，靠近佛坐著，進入了三昧（Samadhi，禪定）。文殊就稟告佛說：『為什麼這個人能靠近佛坐著，而我卻不能？』佛告訴文殊：『你只要叫醒這個女人，讓她從三昧中出來，你自己問她。』文殊繞著女人轉了三圈，彈指一下，乃至托到梵天（Brahma，色界天的最高層），用盡他的神力，也不能使她出定。世尊說：『即使有百千個文殊，也不能使這個女人出定。下方經過四十二恒河沙（Ganges river sands，極大的數量單位）國土，有罔明菩薩（Vimlamati，一位菩薩的名字），能使這個女人出定。』一會兒，罔明大士從地涌出，向世尊行禮。世尊讓罔明去喚醒她。罔明來到女子面前，彈指一下，女子於是從定中出來。
世尊因為波斯匿王（Prasenajit，古印度拘薩羅國國王）問：『在勝義諦（Paramartha-satya，最高的真理）中，有世俗諦（Samvriti-satya，相對的真理）嗎？』如果說沒有，智慧就不應該是二元的。如果說有，智慧就不應該是
【English Translation】 The Venerable said: 'In this assembly, there are two Bhikkhus (monks) who have violated the precepts, therefore I do not expound the Dharma.' Ananda (one of the ten principal disciples of the Buddha) used his mind-reading abilities to observe these two Bhikkhus and then expelled them. The World-Honored One remained silent. Ananda then reported: 'Just now, because of the two Bhikkhus violating the precepts, these two Bhikkhus have now been expelled. Why does the World-Honored One still not expound the Dharma?' The World-Honored One said: 'I vow not to expound the Dharma for Sravakas (listeners) of the Two Vehicles (the Hearer Vehicle and the Solitary Realizer Vehicle).' Having said this, he descended from the seat.
One day, the World-Honored One ascended the seat, and the assembly gathered. Kasyapa (one of the principal disciples of the Buddha) struck the gavel and said: 'The World-Honored One has finished expounding the Dharma.' The World-Honored One then descended from the seat. The World-Honored One spent ninety days in Trayastrimsa Heaven (Heaven of the Thirty-three), expounding the Dharma for his mother, and then descended from the heavenly realm. At that time, the Four Assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) and the Eight Divisions (Devas, Nagas, etc.) all went to the sky to welcome him. There was a Bhikkhuni named Utpalavarna (a prominent Bhikkhuni) who thought: 'I am in a female body, and I will surely see the Buddha after the great Sangha (monastic community). It is better to use my supernatural powers to transform into a Chakravartin (wheel-turning king), surrounded by a thousand sons, and be the first to see the Buddha.' Her wish was fulfilled. As soon as the World-Honored One saw her, he rebuked her, saying: 'Bhikkhuni Utpalavarna, how can you surpass the great Sangha to see me? Although you see my Rupakaya (form body), you cannot see my Dharmakaya (dharma body). Subhuti (one of the ten principal disciples of the Buddha) sits in meditation in a cave and can see my Dharmakaya.' In the past, the World-Honored One, because of Manjusri (bodhisattva of wisdom), arrived at the place where all the Buddhas gathered, just as the Buddhas were returning to their respective abodes. There was only one woman sitting near the Buddha, entering Samadhi (meditative absorption). Manjusri then reported to the Buddha: 'Why can this person sit near the Buddha, but I cannot?' The Buddha told Manjusri: 'You only need to awaken this woman and have her come out of Samadhi, and then ask her yourself.' Manjusri circled the woman three times, snapped his fingers once, and even tried to reach Brahma (highest heaven in the Form Realm), exhausting his supernatural powers, but could not bring her out of Samadhi. The World-Honored One said: 'Even if there were hundreds of thousands of Manjusris, they could not bring this woman out of Samadhi. Below, passing through forty-two Ganges river sands (an immense number) of lands, there is a Bodhisattva named Vimlamati (name of a Bodhisattva), who can bring this woman out of Samadhi.' After a moment, the great Bodhisattva Vimlamati emerged from the earth and bowed to the World-Honored One. The World-Honored One asked Vimlamati to awaken her. Vimlamati went to the woman and snapped his fingers once, and the woman then came out of Samadhi.
The World-Honored One, because King Prasenajit (king of Kosala in ancient India) asked: 'In Paramartha-satya (ultimate truth), is there Samvriti-satya (conventional truth)?' If you say there is not, wisdom should not be dualistic. If you say there is, wisdom should not be
一。一二之義。其義云何。佛言。大王。汝於過去龍光佛法中。曾問此義。我今無說。汝今無聽。無說無聽。是名為一義二義。
世尊一日見文殊在門外立乃曰。文殊文殊。何不入門來。文殊曰。我不見一法在門外。何以教我入門。
世尊一日坐次。見二人舁豬過。乃問。這個是甚麼。曰佛具一切智。豬子也不識。世尊曰。也須問過。
世尊因有異學問諸法是常邪。世尊不對。又問諸法是無常邪。亦不對。異學曰。世尊具一切智。何不對我。世尊曰。汝之所問。皆為戲論。
世尊一日示隨色摩尼珠。問五方天王。此殊而作何色。時五方天王。互說異色。世尊復藏珠入袖。卻抬手曰。此珠作何色。天王曰。佛手中無珠。何處有色。世尊嘆曰。汝何迷倒之甚。吾將世珠示之。便各強說有青黃赤白色。吾將真珠示之。便總不知。時五方天王。悉皆悟道。
世尊因乾闥婆王獻樂。其時山河大地。盡作琴聲。迦葉起作舞。王問迦葉。豈不是阿羅漢諸漏已盡。何更有餘習。佛曰。實無餘習。莫謗法也。王又撫琴三遍。迦葉亦三度作舞。王曰。迦葉作舞。豈不是。佛曰。實不曾作舞。王曰。世尊何得妄語。佛曰。不妄語。汝撫琴。山河大地木石盡作琴聲。豈不是。王曰是。佛曰。迦葉亦復如是。所以
【現代漢語翻譯】 現代漢語譯本 一。一二之義（一和二的含義）。其義云何（它的含義是什麼）？佛言（佛說）：大王，汝於過去龍光佛法中（你過去在龍光佛的佛法中），曾問此義（曾經問過這個含義）。我今無說（我現在沒有說），汝今無聽（你現在沒有聽）。無說無聽（沒有說，沒有聽），是名為一義二義（這叫做一義和二義）。
世尊一日見文殊（Manjusri，菩薩名）在門外立（站在門外），乃曰（於是說）：文殊文殊，何不入門來（為什麼不進門來）？文殊曰（文殊說）：我不見一法在門外（我沒有看見任何一個法在門外），何以教我入門（為什麼要教我進門）？
世尊一日坐次（世尊有一天坐著），見二人舁豬過（看見兩個人抬著豬經過），乃問（於是問）：這個是甚麼（這是什麼）？曰（回答說）：佛具一切智（佛具有一切智慧），豬子也不識（連豬都不認識）？世尊曰（世尊說）：也須問過（也需要問一下）。
世尊因有異學問（因為有外道問），諸法是常邪（一切法是常嗎）？世尊不對（世尊不回答）。又問（又問），諸法是無常邪（一切法是無常嗎）？亦不對（也不回答）。異學曰（外道說）：世尊具一切智（世尊具有一切智慧），何不對我（為什麼不回答我）？世尊曰（世尊說）：汝之所問（你所問的），皆為戲論（都是戲論）。
世尊一日示隨色摩尼珠（世尊有一天展示隨色的摩尼寶珠，Mani Jewel，一種寶珠）。問五方天王（問五方天王）：此殊而作何色（這個寶珠是什麼顏色）？時五方天王（當時五方天王），互說異色（互相說不同的顏色）。世尊復藏珠入袖（世尊又把寶珠藏入袖中），卻抬手曰（然後抬起手說）：此珠作何色（這個寶珠是什麼顏色）？天王曰（天王說）：佛手中無珠（佛的手中沒有寶珠），何處有色（哪裡有顏色）？世尊嘆曰（世尊嘆息說）：汝何迷倒之甚（你們怎麼如此迷惑顛倒）？吾將世珠示之（我把世間的寶珠給你們看），便各強說有青黃赤白色（你們就各自強說是青黃赤白色）。吾將真珠示之（我把真珠給你們看），便總不知（你們就完全不知道）。時五方天王（當時五方天王），悉皆悟道（全部都悟道了）。
世尊因乾闥婆王獻樂（因為乾闥婆王，Gandharva King，天神名，獻上音樂），其時山河大地（當時山河大地），盡作琴聲（都發出琴聲）。迦葉（Kasyapa，佛陀弟子名）起作舞（起身跳舞）。王問迦葉（國王問迦葉）：豈不是阿羅漢諸漏已盡（難道不是阿羅漢，Arhat，修行者名，已經斷盡了一切煩惱）？何更有餘習（為什麼還有習氣）？佛曰（佛說）：實無餘習（實在沒有習氣），莫謗法也（不要誹謗佛法）。王又撫琴三遍（國王又彈琴三遍），迦葉亦三度作舞（迦葉也三次跳舞）。王曰（國王說）：迦葉作舞（迦葉跳舞），豈不是（難道不是）？佛曰（佛說）：實不曾作舞（實在不曾跳舞）。王曰（國王說）：世尊何得妄語（世尊怎麼能說妄語）？佛曰（佛說）：不妄語（沒有說妄語）。汝撫琴（你彈琴），山河大地木石盡作琴聲（山河大地木石都發出琴聲），豈不是（難道不是）？王曰是（國王說是）。佛曰（佛說）：迦葉亦復如是（迦葉也是這樣）。所以（所以）。
【English Translation】 English version One. The meaning of 'one' and 'two'. What is its meaning? The Buddha said: 'Great King, you asked about this meaning in the past, during the Dharma of Dipankara Buddha (Dipankara Buddha, a past Buddha). I have nothing to say now, and you have nothing to hear now. No speaking, no hearing, this is called the meaning of 'one' and 'two'.'
One day, the World-Honored One (another name for the Buddha) saw Manjusri (Manjusri, a Bodhisattva) standing outside the gate and said: 'Manjusri, Manjusri, why don't you enter?' Manjusri said: 'I do not see a single dharma (dharma, teachings or phenomena) outside the gate, why would you teach me to enter?'
One day, the World-Honored One was sitting when he saw two people carrying a pig past. He asked: 'What is this?' They replied: 'The Buddha possesses all wisdom, yet he doesn't even recognize a pig?' The World-Honored One said: 'It is still necessary to ask.'
Because a non-Buddhist asked whether all dharmas are permanent, the World-Honored One did not answer. He then asked whether all dharmas are impermanent, and again the World-Honored One did not answer. The non-Buddhist said: 'The World-Honored One possesses all wisdom, why do you not answer me?' The World-Honored One said: 'What you ask are all frivolous arguments.'
One day, the World-Honored One showed a Mani Jewel (Mani Jewel, a wish-fulfilling jewel) that changed color according to its surroundings. He asked the Five Heavenly Kings: 'What color does this jewel appear to be?' At that time, the Five Heavenly Kings each described different colors. The World-Honored One then hid the jewel in his sleeve and, raising his hand, said: 'What color is this jewel?' The Heavenly Kings said: 'There is no jewel in the Buddha's hand, where would there be color?' The World-Honored One sighed and said: 'How deeply deluded you are! When I showed you the worldly jewel, you each insisted on saying it was blue, yellow, red, or white. When I showed you the true jewel, you were completely unaware.' At that time, the Five Heavenly Kings all attained enlightenment.
Because the Gandharva King (Gandharva King, a celestial musician) offered music, at that time the mountains, rivers, and earth all produced the sound of a zither. Kasyapa (Kasyapa, a disciple of the Buddha) arose and danced. The King asked Kasyapa: 'Aren't you an Arhat (Arhat, a liberated being) who has exhausted all outflows? Why do you still have residual habits?' The Buddha said: 'There are truly no residual habits, do not slander the Dharma.' The King then played the zither three times, and Kasyapa also danced three times. The King said: 'Kasyapa is dancing, isn't he?' The Buddha said: 'He truly did not dance.' The King said: 'World-Honored One, how can you speak falsely?' The Buddha said: 'I am not speaking falsely. When you play the zither, the mountains, rivers, earth, wood, and stone all produce the sound of a zither, isn't that so?' The King said: 'It is so.' The Buddha said: 'Kasyapa is also like that. Therefore.'
實不曾作舞。王乃信受。
世尊因外道問。昨日說何法。曰說定法。外道曰。今日說何法。曰不定法。外道曰。昨日說定法。今日何說不定法。世尊曰。昨日定今日不定。
世尊因五通仙人問。世尊有六通。我有五通。如何是那一通。佛召五通仙人。五通應諾。佛曰。那一通你問我。世尊因普眼菩薩欲見普賢。不可得見。乃至三度入定。遍觀三千大千世界。覓普賢不可得見。而來白佛。佛曰。汝但于靜三昧中起一念。便見普賢。普眼於是才起一念。便見普賢向空中乘六牙白象。
世尊因自恣日。文殊三處過夏。迦葉欲白椎擯出。才拈椎。乃見百千萬億文殊。迦葉盡其神力。椎不能舉。世尊遂問迦葉。汝擬擯那個文殊。迦葉無對。
世尊因長爪梵志。索論義。預約曰。我義若墮。我自斬首。世尊曰。汝義以何為宗志曰。我以一切不受為宗。世尊曰。是見受否。志拂袖。而去。行至中路乃省。謂弟子曰。我當回去斬首以謝世尊。弟子曰。人天眾前。幸當得勝。何以斬首。志曰。我寧于有智人前斬首。不于無智人前得勝。乃嘆曰。我義兩處負墮。是見若受。負門處粗。是見不受。負門處細。一切人天二乘。皆不知我義墮處。唯有世尊諸大菩薩。知我義墮。回至世尊前曰。我義兩處負墮。故當斬首以
【現代漢語翻譯】 現代漢語譯本： 確實不曾跳舞。國王於是相信並接受了（佛法）。 世尊因為外道（非佛教修行者）問：『昨天說了什麼法？』世尊回答說：『說了定法（關於禪定的法）。』外道問：『今天說什麼法？』世尊回答說：『說不定法（不確定的法）。』外道說：『昨天說定法，今天為什麼說不定法？』世尊說：『昨天是定的，今天是未定的。』 世尊因為五通仙人（具有五種神通的仙人）問：『世尊有六通（六種神通），我有五通，如何是那一通？』佛召喚五通仙人，五通仙人應諾。佛說：『那一通你問我。』世尊因為普眼菩薩（具有普遍智慧之眼的菩薩）想要見到普賢菩薩（象徵菩薩的行愿），卻不能得見。乃至三次進入禪定，遍觀三千大千世界（佛教宇宙觀中的廣大世界），尋找普賢菩薩卻不能得見。於是來稟告佛。佛說：『你只要在靜三昧（寂靜的禪定）中生起一念，便能見到普賢菩薩。』普眼菩薩於是才生起一念，便見到普賢菩薩在空中乘坐六牙白象。 世尊因為自恣日（僧團在雨季安居結束時，互相檢舉過失的日子），文殊菩薩（象徵智慧的菩薩）在三個地方度過夏天。迦葉尊者（佛陀的弟子）想要舉椎（敲椎，宣佈）擯出（驅逐）他。才拿起椎，便見到百千萬億個文殊菩薩。迦葉尊者用盡他的神力，椎也不能舉起。世尊於是問迦葉尊者：『你打算擯出哪個文殊菩薩？』迦葉尊者無言以對。 世尊因為長爪梵志（一個外道修行者）索求論義。預先約定說：『我的義理如果墮落，我自己斬首。』世尊說：『你的義理以什麼為宗旨？』梵志說：『我以一切不受為宗旨。』世尊說：『這個見解接受嗎？』梵志拂袖而去。走到半路才醒悟，對弟子說：『我應當回去斬首以謝世尊。』弟子說：『在人天大眾面前，希望能夠得勝，為什麼要斬首？』梵志說：『我寧願在有智慧的人面前斬首，也不願在無智慧的人面前得勝。』於是嘆息說：『我的義理兩處負墮。是見如果接受，負墮之處粗顯；是見如果不接受，負墮之處細微。一切人天二乘（聲聞乘和緣覺乘），都不知道我的義理墮落之處。只有世尊和諸大菩薩，知道我的義理墮落。』回到世尊面前說：『我的義理兩處負墮，所以應當斬首以謝罪。』
【English Translation】 English version: He truly did not dance. The king then believed and accepted (the Dharma). The World-Honored One, because a heretic (non-Buddhist practitioner) asked: 'What Dharma did you speak yesterday?' The World-Honored One replied: 'I spoke of the Dharma of Samadhi (Dharma concerning meditation).' The heretic asked: 'What Dharma do you speak today?' The World-Honored One replied: 'I speak of the Dharma of non-fixity (uncertain Dharma).' The heretic said: 'Yesterday you spoke of the Dharma of Samadhi, why do you speak of the Dharma of non-fixity today?' The World-Honored One said: 'Yesterday was fixed, today is unfixed.' The World-Honored One, because a Five-Powers Immortal (an immortal with five supernatural powers) asked: 'The World-Honored One has six powers (six supernatural powers), I have five powers, what is that one power?' The Buddha summoned the Five-Powers Immortal, and the Five-Powers Immortal responded. The Buddha said: 'Which power are you asking me about?' The World-Honored One, because Bodhisattva Universal Eye (a Bodhisattva with the eye of universal wisdom) wanted to see Bodhisattva Universal Virtue (symbolizing the vows and practices of a Bodhisattva), but could not see him. Even after entering Samadhi three times, and observing the three thousand great thousand worlds (the vast world in Buddhist cosmology), he could not find Bodhisattva Universal Virtue. So he came to report to the Buddha. The Buddha said: 'You only need to generate one thought in the quiet Samadhi (peaceful meditation), and you will see Bodhisattva Universal Virtue.' Bodhisattva Universal Eye then generated one thought, and saw Bodhisattva Universal Virtue riding a six-tusked white elephant in the sky. The World-Honored One, because on the Self-Surrender Day (the day when the Sangha confesses faults at the end of the rainy season retreat), Manjushri Bodhisattva (symbolizing wisdom) spent the summer in three places. Kashyapa (a disciple of the Buddha) wanted to raise the gavel (strike the gavel to announce) to expel (banish) him. As soon as he picked up the gavel, he saw hundreds of thousands of millions of Manjushri Bodhisattvas. Kashyapa exhausted his divine power, but could not lift the gavel. The World-Honored One then asked Kashyapa: 'Which Manjushri Bodhisattva are you planning to expel?' Kashyapa was speechless. The World-Honored One, because the Long-Nailed Brahman (a heretical practitioner) demanded a debate. He made a prior agreement saying: 'If my doctrine falls, I will cut off my own head.' The World-Honored One said: 'What is the principle of your doctrine?' The Brahman said: 'My principle is to accept nothing.' The World-Honored One said: 'Is this view accepted or not?' The Brahman flicked his sleeves and left. On the way, he realized and said to his disciples: 'I should go back and cut off my head to apologize to the World-Honored One.' The disciples said: 'In front of the assembly of humans and gods, you hoped to win, why cut off your head?' The Brahman said: 'I would rather cut off my head in front of wise people than win in front of ignorant people.' Then he sighed and said: 'My doctrine has fallen in two places. If this view is accepted, the place of defeat is coarse; if this view is not accepted, the place of defeat is subtle. All humans, gods, and two vehicles (Shravaka and Pratyekabuddha), do not know where my doctrine has fallen. Only the World-Honored One and the great Bodhisattvas know where my doctrine has fallen.' He returned to the World-Honored One and said: 'My doctrine has fallen in two places, so I should cut off my head to atone for my sin.'
謝。世尊曰。我法中無如是事。汝當迴心向道。於是同五百徒眾。一時投佛出家。證阿羅漢。
世尊昔欲將諸聖眾。往第六天。說大集經。來他方此土人間天上一切獰惡鬼神。悉皆輯會。受佛付囑。擁護正法。設有不赴者。四天門王。飛熱鐵輪。追之令集。既集會已。無有不順佛來者。各發弘誓。擁護正法。唯有一魔王。謂世尊曰。瞿曇。我待一切眾產生佛盡。眾生界空。無有眾生名字。我乃發菩提心。
世尊嘗與阿難行次。見一古佛塔。世尊便作禮。阿難曰。此是甚麼人塔。世尊曰。此是過去諸佛塔。阿難曰。過去諸佛是甚麼人弟子。世尊曰。是吾弟子。阿難曰。應當如是。
世尊因有外道問。不問有言。不問無言。世尊良久。外道讚歎曰。世尊大慈大悲。開我迷云。令我得入。乃作禮而去。阿難白佛。外道得何道理。稱讚而去。世尊曰。如世良馬見鞭影而行。
世尊一日來阿難。食時將至。汝當入城持缽。阿難應諾。世尊曰。汝既持缽。須依過去七佛儀式。阿難便問。如何是過去七佛儀式。世尊召阿難。阿難應諾。世尊曰。持缽去。
世尊因有比丘問。我於世尊法中。見處即有。證處未是。世尊當何所示。世尊曰。比丘某甲。當何所示是汝此問。
世尊成道后。在逝多林中
【現代漢語翻譯】 現代漢語譯本：世尊說：『我的教法中沒有這樣的事。你應該回心向道。』於是他們連同五百名徒眾，一時都皈依佛門出家，證得阿羅漢果（梵語：Arhat，意為斷盡煩惱，證得解脫的聖者）。
世尊過去想要帶領眾聖者，前往第六天（指欲界第六天，他化自在天），宣說《大集經》。從其他世界和這個世界的凡間天上，一切兇猛惡毒的鬼神，全都聚集在一起，接受佛的囑託，擁護正法。如有不來的，四大天王（佛教護法神）會用飛旋的熾熱鐵輪追趕，讓他們前來集合。聚集完畢后，沒有不順從佛陀旨意前來的，各自發下弘大的誓願，擁護正法。只有一位魔王，對世尊說：『瞿曇（梵語：Gautama，釋迦牟尼佛的姓），我等待一切眾產生佛完畢，眾生界空無一人，沒有眾生的名字時，我才發菩提心（梵語：Bodhi-citta，意為追求覺悟的心）。』
世尊曾經與阿難（梵語：Ānanda，釋迦牟尼佛的十大弟子之一，以記憶力強著稱）一同行走時，見到一座古老的佛塔。世尊便向佛塔行禮。阿難問：『這是什麼人的塔？』世尊說：『這是過去諸佛的塔。』阿難問：『過去諸佛是誰的弟子？』世尊說：『是我的弟子。』阿難說：『應當是這樣。』
世尊因為有外道問：『不問有言，不問無言。』世尊沉默良久。外道讚歎說：『世尊大慈大悲，開啟我的迷云，讓我得以進入真理之門。』於是行禮而去。阿難問佛：『外道得到了什麼道理，稱讚而去？』世尊說：『如同良馬見到鞭子的影子就行動一樣。』
世尊有一天對阿難說：『吃飯的時間快到了，你應該入城去托缽。』阿難答應了。世尊說：『你既然要托缽，須依照過去七佛的儀式。』阿難便問：『什麼是過去七佛的儀式？』世尊呼喚阿難。阿難應諾。世尊說：『持缽去吧。』
世尊因為有比丘問：『我在世尊的教法中，見解之處已經有了，但證悟之處還沒有。世尊應當如何指示？』世尊說：『比丘某甲，應當如何指示才是你所問的？』
世尊成道后，在逝多林（梵語：Jetavana，祇樹給孤獨園）中。
【English Translation】 English version: The World-Honored One said, 'There is no such thing in my Dharma. You should turn your heart towards the Way.' Thereupon, they, together with their five hundred disciples, all at once took refuge in the Buddha and became monks, attaining Arhatship (Sanskrit: Arhat, meaning a saint who has exhausted all afflictions and attained liberation).
In the past, the World-Honored One intended to lead all the holy assembly to the Sixth Heaven (referring to the sixth heaven of the desire realm, Paranirmita-vasavartin), to expound the Great Collection Sutra. All the fierce and evil ghosts and spirits from other worlds and this world, in the human and heavenly realms, all gathered together to receive the Buddha's entrustment to protect the Proper Dharma. If there were any who did not come, the Four Heavenly Kings (Buddhist guardian deities) would chase after them with flying, hot iron wheels to make them gather. Once gathered, there was none who did not come in accordance with the Buddha's will, each making great vows to protect the Proper Dharma. There was only one demon king who said to the World-Honored One, 'Gautama (Sanskrit: Gautama, the surname of Shakyamuni Buddha), I will wait until all sentient beings have become Buddhas, until the realm of sentient beings is empty and there are no names of sentient beings, then I will generate Bodhicitta (Sanskrit: Bodhi-citta, meaning the mind that seeks enlightenment).'
The World-Honored One once walked with Ananda (Sanskrit: Ānanda, one of the ten great disciples of Shakyamuni Buddha, known for his strong memory) and saw an ancient stupa. The World-Honored One then paid homage to the stupa. Ananda asked, 'Whose stupa is this?' The World-Honored One said, 'This is the stupa of the Buddhas of the past.' Ananda asked, 'Whose disciples were the Buddhas of the past?' The World-Honored One said, 'They were my disciples.' Ananda said, 'It should be so.'
The World-Honored One was once asked by a non-Buddhist, 'I will not ask about existence, nor will I ask about non-existence.' The World-Honored One remained silent for a long time. The non-Buddhist praised, 'The World-Honored One is greatly compassionate and merciful, opening my clouds of delusion and allowing me to enter the gate of truth.' Then he bowed and left. Ananda asked the Buddha, 'What principle did the non-Buddhist gain that he praised and left?' The World-Honored One said, 'It is like a good horse that moves at the sight of the shadow of a whip.'
One day, the World-Honored One said to Ananda, 'The time for eating is approaching, you should enter the city to beg for alms.' Ananda agreed. The World-Honored One said, 'Since you are begging for alms, you must follow the rituals of the Seven Buddhas of the Past.' Ananda then asked, 'What are the rituals of the Seven Buddhas of the Past?' The World-Honored One called out to Ananda. Ananda responded. The World-Honored One said, 'Go and beg for alms.'
The World-Honored One was once asked by a Bhikshu, 'In the Dharma of the World-Honored One, I have understanding, but I have not yet attained realization. What should the World-Honored One show me?' The World-Honored One said, 'Bhikshu so-and-so, what should be shown to answer your question?'
After the World-Honored One attained enlightenment, he was in Jetavana (Sanskrit: Jetavana, Jeta's Grove).
一樹下。跏趺而坐。有二商人。以五百乘車。經過林畔。有二車牛。不肯前進。商人乃訝見之。山神報言。林中有聖人成道。經逾四十九日。未食。汝當供養。商人入林。果見一人端然不動。乃問曰。為是梵王邪。帝釋邪。山神邪。河神邪。世尊微笑。舉袈裟角示之。商人頂禮。遂陳供養。
世尊因耆婆善別音響。至一冢間。見五髑髏。乃敲一髑髏。問耆婆。此生何處。曰此生人道。世尊又敲一曰。此生何處。曰此生天道。世尊又別敲一問。此生何處。耆婆罔知生處。
世尊因黑氏梵志運神力。以左右手。擎合歡梧桐花兩株。來供養佛。佛召仙人。梵志應諾。佛曰放下著。梵志遂放下左手一株華。佛又召仙人放下著。梵志又放下右手一株華。佛又召仙人放下著。梵志曰。世尊。我今兩手皆空。更教放下個甚麼。佛曰。吾非教汝放舍其華。汝當放舍外六塵內六根中六識。一時舍卻。無可舍處。是汝免生死處。梵志於言下。悟無生忍。
世尊因靈山會上。五百比丘。得四禪定。具五神通。未得法忍。以宿命智通。各各自見過去殺父害母。及諸重罪。于自心內。各各懷疑。于甚深法。不能證入。於是文殊承佛神力。遂手握利劍。持逼如來。世尊乃謂文殊曰。住住不應作逆。勿得害吾。吾必被害。為善被害
【現代漢語翻譯】 現代漢語譯本：在一棵樹下，（世尊）跏趺而坐。有兩個商人，帶著五百輛車，經過樹林旁邊。有兩輛車的牛，不肯前進。商人感到驚訝，山神告訴他們說：『樹林中有聖人成道，已經超過四十九天沒有進食。你們應當供養。』商人進入樹林，果然看見一個人端正不動。於是問道：『您是梵王（Brahmā，色界天之王）嗎？是帝釋（Indra，忉利天之主）嗎？是山神嗎？是河神嗎？』世尊微笑，舉起袈裟一角給他們看。商人頂禮膜拜，於是陳設供養。 世尊因為耆婆（Jīvaka，古印度著名醫生）善於分辨音響，來到一處墳地，看見五個頭骨。於是敲擊其中一個頭骨，問耆婆：『此（頭骨的主人）生於何處？』耆婆說：『此（頭骨的主人）生於人道。』世尊又敲擊另一個頭骨說：『此（頭骨的主人）生於何處？』耆婆說：『此（頭骨的主人）生於天道。』世尊又分別敲擊一個頭骨問：『此（頭骨的主人）生於何處？』耆婆不知道（此頭骨的主人）生於何處。 世尊因為黑氏梵志（a Brahmin ascetic named Krsna）運用神力，用左右手拿著合歡花和梧桐花各兩株，來供養佛。佛呼喚仙人，梵志應諾。佛說：『放下著。』梵志於是放下左手的一株花。佛又呼喚仙人『放下著。』梵志又放下右手的一株花。佛又呼喚仙人『放下著。』梵志說：『世尊，我現在兩手都空了，還要教我放下什麼？』佛說：『我不是教你放下那些花，你應該放下外面的六塵（色、聲、香、味、觸、法），裡面的六根（眼、耳、鼻、舌、身、意），中間的六識（眼識、耳識、鼻識、舌識、身識、意識），一時全部捨棄，到了無可捨棄之處，就是你免除生死的地方。』梵志在（世尊）的言語之下，領悟了無生法忍（anutpattika-dharma-ksanti）。 世尊因為在靈山會上，五百比丘（bhikkhus，佛教出家男眾）得到四禪定（four stages of dhyāna），具備五神通（five supernormal powers），卻沒有得到法忍（dharma-ksanti）。用宿命智通（ability to know past lives），各自看見過去殺父害母，以及各種重罪，在自己心中，各自懷疑，對於甚深佛法，不能證入。於是文殊（Manjusri，智慧的菩薩）承佛的神力，於是手握利劍，持劍逼迫如來。世尊於是對文殊說：『住住，不應該作逆，不要傷害我，我必定會被你所害，為善也會被害。』
【English Translation】 English version: Under a tree, (the World-Honored One) sat in the lotus position. Two merchants, with five hundred carts, passed by the edge of the forest. Two carts of oxen refused to move forward. The merchants were surprised, and the mountain god told them: 'In the forest, there is a sage who has attained enlightenment, and it has been more than forty-nine days since he has eaten. You should make offerings.' The merchants entered the forest and indeed saw a person sitting upright and motionless. So they asked: 'Are you Brahmā (king of the Form Realm)? Are you Indra (lord of the Trayastrimsa Heaven)? Are you a mountain god? Are you a river god?' The World-Honored One smiled and showed them a corner of his robe. The merchants bowed in reverence and then presented their offerings. Because Jīvaka (a famous physician in ancient India) was skilled at distinguishing sounds, the World-Honored One went to a cemetery and saw five skulls. He then tapped one of the skulls and asked Jīvaka: 'Where was this (skull's owner) born?' Jīvaka said: 'This (skull's owner) was born in the human realm.' The World-Honored One tapped another skull and said: 'Where was this (skull's owner) born?' Jīvaka said: 'This (skull's owner) was born in the heavenly realm.' The World-Honored One then tapped another skull and asked: 'Where was this (skull's owner) born?' Jīvaka did not know where (this skull's owner) was born. Because Krsna, a Brahmin ascetic, used his supernatural powers to hold two trees of Albizia and Paulownia flowers in his left and right hands to offer to the Buddha. The Buddha called out to the ascetic, and Krsna responded. The Buddha said: 'Put it down.' So Krsna put down a flower in his left hand. The Buddha called out to the ascetic again, 'Put it down.' Krsna put down a flower in his right hand again. The Buddha called out to the ascetic again, 'Put it down.' Krsna said: 'World-Honored One, now my hands are both empty, what else are you telling me to put down?' The Buddha said: 'I am not telling you to put down those flowers. You should put down the six external sense objects (rupa, sabda, gandha, rasa, sparsa, dharma), the six internal sense bases (eye, ear, nose, tongue, body, mind), and the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) in between, abandon them all at once, and when there is nothing left to abandon, that is where you are freed from birth and death.' Upon hearing these words, Krsna realized the non-origination forbearance (anutpattika-dharma-ksanti). Because at the assembly on Vulture Peak, five hundred bhikkhus (Buddhist monks) had attained the four stages of dhyāna (meditative absorption) and possessed the five supernormal powers, but had not attained dharma-ksanti (acceptance of the truth). Using their ability to know past lives, they each saw their past lives of killing their fathers and mothers, and various other grave sins. In their own minds, they each had doubts, and they could not enter into the profound Dharma. Thereupon, Manjusri (the Bodhisattva of wisdom), relying on the Buddha's power, held a sharp sword in his hand and threatened the Tathagata (the Buddha). The World-Honored One then said to Manjusri: 'Stop, stop, you should not commit such an act of rebellion. Do not harm me, I will surely be harmed by you, even doing good will be harmed.'
。文殊師利。爾從本已來。無有我人。但以內心見有我人。內心起時。我心被害。即名為害。於是五百比丘。自悟本心如夢。如幻于夢幻中無有我人乃至能生所生父母。於是五百比丘同讚歎曰。文殊大智士。深達法源底。自手握利劍。持逼如來身。如劍佛亦爾。一相無有二。無相無所生。是中雲何殺。
世尊因地布發掩泥。獻華于然燈。然燈見布發處。遂約退眾。乃指地曰。此一方地。宜建一梵剎。時眾中有一賢于長者。持標于指處插曰。建梵剎竟。時諸天散華贊曰。庶子有大智矣。
世尊因七賢女游尸陀林。一女指尸曰。尸在這裡。人向甚處去。一女曰。作么作么。諸姊諦觀。各各契悟。感帝釋散華曰。惟愿聖姊。有何所須。我當終身供給。女曰。我家四事七珍。悉皆具足。唯要三般物。一要無根樹子一株。二要無陰陽地一片。三要叫不響山谷一所。帝釋曰。一切所須。我悉有之。若三般物。我實無得。女曰。汝若無此。爭解濟人。帝釋罔措。遂同往白佛。佛言。憍尸迦。我諸弟子。大阿羅漢。不解此義。唯有諸大菩薩。乃解此義。
世尊因調達謗佛。生身入地獄。遂令阿難問。你在地獄中安否。曰我雖在地獄。如三禪天樂。佛又令問。你還求出否。曰我待世尊來便出。阿難曰。佛是三界大師。
【現代漢語翻譯】 現代漢語譯本：文殊師利，你從本來就沒有我人和眾生這些分別。只是因為內心產生了分別念，才覺得有我人和眾生。當內心生起『我的心受到傷害』這種想法時，就叫做『害』。這時，五百位比丘自己領悟到，本心就像夢境和幻象一樣虛幻不實。在夢境和幻象中，根本不存在什麼『我』、『人』，甚至不存在能生的父母和所生的子女。於是，這五百位比丘一同讚歎說：『文殊大智者，深入通達諸法實相的根源。你用手中的利劍，威脅世尊的身體。但利劍和佛，其實都是一樣的，都是唯一的，沒有分別。因為萬法都是無相的，沒有生滅的。在這種情況下，又怎麼能說有殺害呢？』 世尊過去在因地修行時，曾經用頭髮鋪在泥濘的道路上，又獻花給燃燈佛（Dipamkara Buddha）。燃燈佛看到他鋪頭髮的地方，就示意眾人避讓，然後指著地面說：『這塊地方，適合建造一座寺廟。』當時，人群中有一位賢于長者，拿著標桿插在燃燈佛指的地方，說：『寺廟已經建好了。』這時，諸天散花讚歎說：『這位修行者真有大智慧啊！』 世尊有一次看到七位賢女在尸陀林（Sitavana，墓地）遊玩。一位女子指著屍體說：『屍體在這裡，那麼人到哪裡去了呢？』另一位女子說：『仔細觀察，仔細體會。』各位姐妹仔細觀察，各自都領悟了真諦。帝釋（Indra）天散花讚歎說：『希望各位聖潔的姐妹，有什麼需要的？我願意終身供養。』女子們說：『我們家裡的生活用品和各種珍寶，什麼都不缺。只是需要三樣東西：第一，一棵沒有根的樹的種子；第二，一片沒有陰陽之分的大地；第三，一個叫不響的山谷。』帝釋天說：『你們所需要的一切，我都有。但是這三樣東西，我實在沒有。』女子們說：『你如果沒有這些，怎麼能救度眾生呢？』帝釋天不知所措，於是和她們一起去請教佛陀。佛陀說：『憍尸迦（Kausika，帝釋天的別名），我的那些大阿羅漢弟子，都不理解這個道理。只有那些大菩薩，才能理解其中的含義。』 世尊因為提婆達多（Devadatta）誹謗佛陀，活著墮入了地獄。於是，世尊讓阿難（Ananda）去問提婆達多：『你在地獄裡還安樂嗎？』提婆達多回答說：『我雖然在地獄裡，但感覺像在三禪天一樣快樂。』佛陀又讓阿難問：『你還想從地獄裡出來嗎？』提婆達多回答說：『我等待世尊來的時候，就出來。』阿難說：『佛陀是三界的大導師，』
【English Translation】 English version: Manjushri (Bodhisattva of Wisdom), from the very beginning, there is no such distinction as 'I' or 'person'. It is only because the mind creates these distinctions that you perceive 'I' and 'person'. When the thought arises in the mind, 'My mind is harmed,' that is called 'harm'. At that moment, five hundred bhikshus (monks) realized that their original mind is like a dream and an illusion. In dreams and illusions, there is no 'I' or 'person', not even parents who give birth or children who are born. Then, these five hundred bhikshus praised together, saying: 'Manjushri, great wise one, deeply understands the source of the Dharma (teachings). You hold a sharp sword in your hand, threatening the body of the Tathagata (Buddha). But the sword and the Buddha are the same, unique, without distinction. Because all dharmas (phenomena) are without form and without arising. In this situation, how can there be killing?' In his past life, when the World Honored One (Buddha) was practicing on the path, he once spread his hair on a muddy road and offered flowers to Dipamkara Buddha (Past Buddha). Dipamkara Buddha, seeing the place where he spread his hair, signaled the crowd to step aside and pointed to the ground, saying: 'This place is suitable for building a monastery.' At that time, a wise elder in the crowd, holding a marker, inserted it where Dipamkara Buddha pointed, saying: 'The monastery is built.' Then, the devas (gods) scattered flowers and praised, saying: 'This practitioner has great wisdom!' The World Honored One once saw seven virtuous women playing in Sitavana (cemetery). One woman pointed to a corpse and said: 'The corpse is here, so where has the person gone?' Another woman said: 'Observe carefully, contemplate carefully.' The sisters observed carefully, and each realized the truth. Indra (King of Gods) scattered flowers and praised, saying: 'I hope, virtuous sisters, what do you need? I am willing to provide for you for life.' The women said: 'Our family has everything we need, all kinds of treasures. We only need three things: first, a seed of a rootless tree; second, a piece of land without yin and yang (duality); third, a valley where no sound can be heard.' Indra said: 'Everything you need, I have. But these three things, I really do not have.' The women said: 'If you do not have these, how can you save sentient beings?' Indra was at a loss, so he went with them to ask the Buddha. The Buddha said: 'Kausika (Indra's other name), my great Arhat (enlightened disciples) disciples do not understand this meaning. Only the great Bodhisattvas (enlightened beings) can understand it.' The World Honored One, because Devadatta (Buddha's cousin) slandered the Buddha, fell alive into hell. Therefore, the World Honored One sent Ananda (Buddha's attendant) to ask Devadatta: 'Are you comfortable in hell?' Devadatta replied: 'Although I am in hell, I feel as happy as in the Third Dhyana Heaven (meditative state).' The Buddha then asked Ananda to ask: 'Do you still want to get out of hell?' Devadatta replied: 'I will come out when the World Honored One comes.' Ananda said: 'The Buddha is the great teacher of the Three Realms (desire realm, form realm, formless realm),'
豈有入地獄分。曰佛既無入地獄分。我豈有出地獄分。
世尊因文殊忽起佛見法見。被世尊威神攝向二鐵圍山。
城東有一老母。與佛同生。而不欲見佛。每見佛來。即便迴避。雖然如此。回顧東西。總皆是佛。遂以手掩面。於十指掌中。亦總是佛。
殃崛摩羅。因持缽至一長者門。其家婦人。正值產難。子母未分。長者曰。瞿曇弟子。汝為至聖。當有何法。能免產難。殃崛語長者曰。我乍入道。未知此法。待我回問世尊。卻來相報。及返具事白佛。佛告殃崛。汝速去。報言。我自從賢聖法來。未曾殺生。殃崛奉佛語。疾往告之。其婦得聞。當時分免。
世尊嘗在尼俱律樹下坐次。因二商人問世尊。還見車過否。曰不見。商人曰。還聞否。曰不聞。商人曰。莫禪定否。曰不禪定。曰莫睡眠否。曰不睡眠。商人乃嘆曰。善哉善哉。世尊覺而不見。遂獻白㲲兩段。
世尊在靈山會上拈華示眾。是時眾皆默然。唯迦葉尊者。破顏微笑。世尊曰。吾有正法眼藏。涅槃妙心。實相無相。微妙法門。不立文字。教外別傳。付囑摩訶迦葉。
世尊至多子塔前。命摩訶迦葉。分座令坐。以僧伽梨圍之。遂告曰。吾以正法眼藏。密付于汝。汝當護持。傳付將來。
世尊臨入涅槃。文殊大士。
【現代漢語翻譯】 現代漢語譯本：難道會有墮入地獄的份嗎？（弟子）回答說：『佛既然沒有墮入地獄的份，我怎麼會有脫離地獄的份呢？』
世尊因為文殊菩薩忽然生起佛見、法見（對佛和佛法的執著）。被世尊的威神力攝到兩座鐵圍山之間。
城東有一位老婦人，與佛陀同日出生，卻不想見到佛陀。每次見到佛陀來，就立即迴避。雖然如此，回頭看東西兩邊，到處都是佛陀。於是用手遮住臉，在十個手指的縫隙中，也總是看到佛陀。
殃崛摩羅（Angulimala，一位曾殺人無數的罪犯，后被佛陀感化出家）拿著缽到一位長者（Gṛhapati，古印度在家修行者）家乞食。當時，長者家的婦人正值難產，母子危在旦夕。長者說：『瞿曇（Gautama，釋迦牟尼佛的姓）的弟子，你被認為是至聖之人，應當有什麼方法，能夠免除產難。』殃崛摩羅對長者說：『我剛入佛門，不知道這個方法。等我回去問世尊，再來告訴你。』他返回后，將事情詳細地告訴了佛陀。佛陀告訴殃崛摩羅：『你快去，告訴她說：我自從進入賢聖之法以來，未曾殺生。』殃崛摩羅遵照佛陀的話，迅速前去告知。那婦人聽聞后，當時就順利分娩。
世尊曾經在尼拘律樹（Nyagrodha，榕樹）下坐禪。當時，有兩位商人問世尊：『您看見有車經過嗎？』（世尊）回答說：『沒有看見。』商人說：『您聽見了嗎？』（世尊）回答說：『沒有聽見。』商人說：『莫非您在禪定嗎？』（世尊）回答說：『沒有禪定。』（商人）又問：『莫非您在睡覺嗎？』（世尊）回答說：『沒有睡覺。』商人於是讚歎說：『太好了，太好了！世尊覺知而不見，』於是獻上兩段白㲲（一種絲織品）。
世尊在靈山法會上拈起一朵花向大眾展示。當時，大眾都沉默不語，只有迦葉尊者（Mahākāśyapa，佛陀的十大弟子之一）破顏微笑。世尊說：『我有正法眼藏（Dharmacakṣus，能正確認識佛法的智慧），涅槃妙心（Nirvana，寂滅的微妙心境），實相無相（Tathata，事物的真實面貌，超越一切表象），微妙法門（Dharma，通往覺悟的微妙方法），不立文字（不依賴文字），教外別傳（在經教之外特別傳授），付囑給摩訶迦葉。』
世尊到達多子塔（Stupa，佛塔）前，命令摩訶迦葉分一半座位給他坐，並用僧伽梨（Saṃghāti，一種袈裟）蓋住他，於是告訴他：『我將正法眼藏秘密地交付給你，你應當護持，傳給未來。』
世尊將要進入涅槃（Nirvana，寂滅）時，文殊菩薩（Mañjuśrī，智慧的象徵）。
【English Translation】 English version: 'Is there a share of entering hell?' (The disciple) replied, 'Since the Buddha has no share of entering hell, how could I have a share of escaping hell?'
The World-Honored One, because Mañjuśrī (Mañjuśrī, Bodhisattva of Wisdom) suddenly arose with Buddha-view and Dharma-view (attachment to the Buddha and the Dharma), was drawn by the World-Honored One's majestic power towards the two Iron Mountain Ranges (Cakravāḍa).
In the east of the city, there was an old woman who was born on the same day as the Buddha, but she did not want to see the Buddha. Whenever she saw the Buddha coming, she would immediately avoid him. Even so, looking back east and west, everywhere was the Buddha. So she covered her face with her hands, and in the gaps between her ten fingers, she always saw the Buddha.
Angulimala (Angulimala, a criminal who killed countless people, later converted by the Buddha) went with his bowl to the house of a Gṛhapati (Gṛhapati, an ancient Indian householder practitioner) to beg for food. At that time, the Gṛhapati's wife was experiencing a difficult childbirth, and the mother and child were in danger. The Gṛhapati said, 'Disciple of Gautama (Gautama, the Buddha's family name), you are considered a most holy person, surely you have some method to avert the difficult childbirth.' Angulimala said to the Gṛhapati, 'I have just entered the Dharma, and I do not know this method. I will wait until I return and ask the World-Honored One, and then I will tell you.' After returning, he told the Buddha the matter in detail. The Buddha told Angulimala, 'Go quickly and tell her: Since I entered the Dharma of the Wise and Holy, I have never killed a living being.' Angulimala followed the Buddha's words and quickly went to tell her. After hearing this, the woman gave birth smoothly at that time.
The World-Honored One was once sitting under a Nyagrodha tree (Nyagrodha, banyan tree). At that time, two merchants asked the World-Honored One, 'Did you see a cart pass by?' (The World-Honored One) replied, 'I did not see it.' The merchants said, 'Did you hear it?' (The World-Honored One) replied, 'I did not hear it.' The merchants said, 'Are you in meditation?' (The World-Honored One) replied, 'I am not in meditation.' (The merchants) asked again, 'Are you sleeping?' (The World-Honored One) replied, 'I am not sleeping.' The merchants then exclaimed, 'Excellent, excellent! The World-Honored One is aware but does not see,' and then offered two pieces of white 㲲 (a type of silk fabric).
The World-Honored One held up a flower to show the assembly at the Vulture Peak (Gṛdhrakūṭa). At that time, the assembly was silent, only Mahākāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples) broke into a smile. The World-Honored One said, 'I have the Dharma Eye Treasury (Dharmacakṣus, the wisdom to correctly recognize the Dharma), the Wondrous Mind of Nirvana (Nirvana, the wonderful state of tranquility), the True Aspect of No-Aspect (Tathata, the true nature of things, beyond all appearances), the Subtle Dharma Gate (Dharma, the subtle method to enlightenment), not established in words (not relying on words), a special transmission outside the teachings (specially transmitted outside the scriptures), entrusted to Mahākāśyapa.'
The World-Honored One arrived before the Stupa (Stupa, Buddhist monument) of Many Sons, ordered Mahākāśyapa to divide the seat and sit, and covered him with a Saṃghāti (Saṃghāti, a type of robe), and then told him, 'I secretly entrust the Dharma Eye Treasury to you, you should protect and uphold it, and transmit it to the future.'
When the World-Honored One was about to enter Nirvana (Nirvana, cessation), Mañjuśrī (Mañjuśrī, symbol of wisdom).
請佛再轉法輪。世尊咄曰。文殊。吾四十九年住世。未曾說一字。汝請吾再轉法輪。是吾曾轉法輪邪。
世尊于涅槃會上。以手摩胸告眾曰。汝等善觀吾紫磨金色之身。瞻仰取足。勿令後悔。若謂吾滅度。非吾弟子。若謂吾不滅度。亦非吾弟子。時百萬億眾。悉皆契悟。
西天祖師
一祖摩訶迦葉尊者
摩竭陀國人也。姓婆羅門。父飲澤。母香志。昔為鍛金師。善明金性。使其柔伏。付法傳云。嘗于久遠劫中。毗婆尸佛入涅槃后。四眾起塔。塔中像面。金色有缺壞。時有貧女。將金珠往金師所。請飾佛面。既而因共發願。愿我二人。為無姻夫妻。由是因緣。九十一劫。身皆金色。後生梵天。天壽盡生中天摩竭陀國婆羅門家。名曰迦葉波。此云飲光勝尊。蓋以金色為號也。繇是志求出家。冀度諸有。佛言。善來比丘。鬚髮自除。袈裟著體。常于眾中。稱歎第一。復言。吾以清凈法眼。將付于汝。汝可流佈無令斷絕。涅槃經云。爾時世尊欲涅槃。時迦葉不在眾會。佛告諸大弟子。迦葉來時。可令宣揚正法眼藏。爾時迦葉在耆阇崛山畢缽羅窟。睹勝光明。即入三昧。以凈天眼觀見世尊。于熙連河側。入般涅槃。乃告其徒曰。如來涅槃也。何其駛哉。即至雙樹間。悲戀號泣。佛于金棺。出示雙足。爾
【現代漢語翻譯】 現代漢語譯本 請佛陀再次轉動法輪（Dharmacakra，佛法之輪）。世尊呵斥道：『文殊（Manjusri，菩薩名），我四十九年住世，未曾說過一個字。你請我再次轉動法輪，難道是我曾經轉過法輪嗎？』
世尊在涅槃（Nirvana，寂滅）法會上，用手摩挲胸膛，告訴眾人說：『你們好好觀看我這紫磨金色的身體，仔細瞻仰，不要後悔。如果說我滅度（Parinirvana，完全的寂滅），就不是我的弟子。如果說我不滅度，也不是我的弟子。』當時百萬億大眾，全部都領悟了。
西天祖師
一祖 摩訶迦葉尊者（Mahakasyapa，釋迦十大弟子之一）
是摩竭陀國（Magadha，古印度十六雄國之一）人。姓婆羅門（Brahmana，印度教最高種姓）。父親叫飲澤，母親叫香志。過去曾是鍛金師，擅長辨明金的性質，使其柔順。付法傳中說，曾經在久遠劫中，毗婆尸佛（Vipassi Buddha，過去七佛之一）入涅槃后，四眾弟子建造佛塔，塔中佛像的面部，金色有缺損。當時有一位貧女，拿著金珠到金師那裡，請求修飾佛面。之後因此共同發願，愿我二人，成為沒有姻緣的夫妻。由於這個因緣，九十一劫，身體都是金色。後來生到梵天（Brahmaloka，色界天之一），天壽盡後生到中天摩竭陀國婆羅門家，名叫迦葉波（Kasyapa，姓氏），這裡稱作飲光勝尊。大概是用金色作為稱號。因此立志尋求出家，希望度脫一切眾生。佛說：『善來比丘（Bhikkhu，出家男子），鬚髮自然脫落，袈裟（Kasaya，僧侶所穿的法衣）穿在身上。』常常在眾人中，稱讚他為第一。又說：『我將清凈法眼（Dharmacaksu，能見真理的智慧之眼），交付給你。你可以流佈，不要使其斷絕。』涅槃經中說：『當時世尊將要涅槃時，迦葉不在法會中。佛告訴諸大弟子，迦葉來時，可以讓他宣揚正法眼藏（Saddharma-caksu，如來所證悟的微妙法）。』當時迦葉在耆阇崛山（Grdhrakuta，又名靈鷲山）的畢缽羅窟（Pippala Cave）中，看到殊勝的光明，立即進入三昧（Samadhi，禪定）。用清凈的天眼（Divyacaksu，天眼通）觀見世尊，在熙連河（Hiranyavati River）邊，入般涅槃。於是告訴他的弟子們說：『如來涅槃了。多麼迅速啊！』立即到達雙樹（Sala Trees）之間，悲傷哭泣。佛在金棺中，伸出雙足。
【English Translation】 English version Please, Buddha, turn the Dharma wheel (Dharmacakra) again.' The World-Honored One rebuked, 'Manjusri, I have lived in this world for forty-nine years and have never spoken a single word. You ask me to turn the Dharma wheel again. Have I ever turned the Dharma wheel before?'
At the Nirvana (Nirvana, extinction) assembly, the World-Honored One stroked his chest and told the assembly, 'You should carefully observe my body of purple-tinged gold, gaze upon it sufficiently, and do not have regrets. If you say that I have attained Parinirvana (Parinirvana, complete extinction), you are not my disciples. If you say that I have not attained Parinirvana, you are also not my disciples.' At that time, millions of billions of people all attained enlightenment.
Western Patriarchs
The First Patriarch: Venerable Mahakasyapa (Mahakasyapa, one of the ten great disciples of Sakyamuni)
He was a native of Magadha (Magadha, one of the sixteen ancient Indian kingdoms). His surname was Brahmana (Brahmana, the highest caste in Hinduism). His father was called Yinzhe, and his mother was called Xiangzhi. In the past, he was a goldsmith, skilled at understanding the nature of gold and making it pliable. The Transmission of the Dharma records that in a distant kalpa (kalpa, eon), after Vipassi Buddha (Vipassi Buddha, one of the past seven Buddhas) entered Nirvana, the fourfold assembly built a stupa (stupa, a dome-shaped structure). The golden face of the image in the stupa was damaged. At that time, a poor woman brought gold beads to the goldsmith, requesting him to repair the Buddha's face. Afterward, they made a joint vow, wishing to be husband and wife without marriage. Due to this cause, for ninety-one kalpas, their bodies were golden. Later, they were born in Brahmaloka (Brahmaloka, one of the heavens in the Form Realm). After their heavenly lifespan ended, they were born into a Brahmana family in the central kingdom of Magadha, named Kasyapa (Kasyapa, surname), here called Yinguangshengzun. This was probably using gold as a title. Therefore, he aspired to renounce the world, hoping to liberate all beings. The Buddha said, 'Welcome, Bhikkhu (Bhikkhu, a male monastic), your hair and beard will naturally fall off, and the Kasaya (Kasaya, monastic robe) will be worn on your body.' He was often praised as the foremost among the assembly. The Buddha also said, 'I will entrust the pure Dharma eye (Dharmacaksu, the eye of wisdom that sees the truth) to you. You can propagate it and not let it be cut off.' The Nirvana Sutra says, 'At that time, when the World-Honored One was about to enter Nirvana, Kasyapa was not present at the assembly. The Buddha told the great disciples that when Kasyapa arrives, he can proclaim the Treasury of the Eye of the True Dharma (Saddharma-caksu, the subtle Dharma realized by the Tathagata).' At that time, Kasyapa was in the Pippala Cave (Pippala Cave) on Mount Grdhrakuta (Grdhrakuta, also known as Vulture Peak), saw the auspicious light, and immediately entered Samadhi (Samadhi, meditative absorption). With his pure divine eye (Divyacaksu, divine eye power), he saw the World-Honored One entering Parinirvana by the Hiranyavati River (Hiranyavati River). Thereupon, he told his disciples, 'The Tathagata has entered Nirvana. How swift!' He immediately arrived between the Sala Trees (Sala Trees), weeping with sorrow. The Buddha extended his feet from the golden coffin.
時迦葉告諸比丘。佛已茶毗。金剛舍利非我等事。我等宜當結集法眼。無令斷絕。乃說偈曰。如來弟子。且莫涅槃。得神通者。當赴結集。於是得神通者。悉集王舍耆阇崛山畢缽羅窟。時阿難為漏未盡。不得入會。后證阿羅漢果。由是得入。迦葉乃白眾言。此阿難比丘。多聞總持。有大智慧。常隨如來。梵行清凈。所聞佛法。如水傳器。無有遺余。佛所讚歎聰敏第一。宜可請彼集修多羅藏。大眾默然。迦葉告阿難曰。汝今宜宣法眼。阿難聞語信受。觀察眾心而宣偈言。比丘諸眷屬。離佛不莊嚴。猶如虛空中。眾星之無月。說是偈已。禮眾僧足。升法座而宣是言。如是我聞。一時佛住某處。說某經教。乃至人天等。作禮奉行。時迦葉問諸比丘。阿難所言。不錯謬乎。皆曰。不異世尊所說。迦葉乃告阿難言。我今年不久留。今將正法。付囑于汝。汝善守護。聽吾偈言。法法本來法。無法無非法。何於一法中。有法有不法。說偈已。乃持僧伽梨衣。入雞足山。俟慈氏下生。即周孝王五年丙辰歲也。
尊者因外道問。如何是我我。者曰。覓我者是汝我。外道曰。這個是我我。師我何在。者曰。汝問我覓。尊者一日踏泥次。有一沙彌。見乃問。尊者何得自為。者曰。我若不為。誰為我為。
二祖阿難尊者
王
【現代漢語翻譯】 現代漢語譯本： 這時，摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）告訴各位比丘（bhikṣu，出家修行的男性佛教徒）: '佛陀（Buddha，覺悟者）的荼毗（ cremation，火葬）已經完成。金剛舍利（vajra-śarīra，火化后留下的堅固的遺骨）不是我們現在要處理的事情。我們現在應該結集法眼（dharma-cakṣu，佛法的慧眼），不要讓它斷絕。' 於是說了偈（gāthā，偈頌）: '如來的弟子們，暫且不要涅槃（nirvāṇa，寂滅）。得到神通（abhijñā，超自然能力）的人，應當前來參加結集。' 於是，得到神通的人都聚集在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa，靈鷲山）的畢缽羅窟（Pippala Cave）。當時，阿難（Ānanda，佛陀的十大弟子之一，以多聞第一著稱）因為煩惱未盡，無法進入會場。後來證得了阿羅漢果（arhat，斷盡煩惱，達到解脫的聖者），因此得以進入。摩訶迦葉於是對大眾說: '這位阿難比丘，博學多聞，總持（dhāraṇī，記憶力）能力強，有大智慧，常隨佛陀，梵行（brahmacarya，清凈的行為）清凈，所聽聞的佛法，就像用水從一個容器倒入另一個容器，沒有遺漏。佛陀讚歎他是聰敏第一。應該請他來結集修多羅藏（sūtra-piṭaka，經藏）。' 大眾默然同意。 摩訶迦葉告訴阿難說: '你現在應該宣揚法眼。' 阿難聽了這話，深信不疑，觀察大眾的心意后，宣說了偈: '比丘和諸眷屬，離開佛陀就沒有莊嚴，就像虛空中，眾星沒有月亮一樣。' 說了偈后，禮拜眾僧的腳，登上法座，宣說: '如是我聞（evaṃ mayā śrutam，我聽聞是這樣的），一時，佛陀住在某處，說了某經教，乃至人天（deva，天神）等，作禮奉行。' 這時，摩訶迦葉問各位比丘: '阿難所說，沒有錯謬嗎？' 大家都說: '和世尊（Bhagavān，佛陀的尊稱）所說的一樣。' 摩訶迦葉於是告訴阿難說: '我今年不久留於世間，現在將正法（sad-dharma，真正的佛法）付囑給你，你好好守護。聽我的偈: 法法本來就是法，沒有法也沒有非法。為什麼在一個法中，有法有不法？' 說了偈后，就拿著僧伽梨衣（saṃghāṭī，大衣），進入雞足山（Kukkutapāda）。等待慈氏（Maitreya，彌勒菩薩）下生。那時是周孝王五年丙辰年。 尊者（長老）因為外道（非佛教徒）問: '如何是我的我？' 尊者說: '尋找我的人就是你的我。' 外道說: '這個是我的我，老師的我在哪裡？' 尊者說: '你問我尋找。' 尊者有一天踩泥，有一個沙彌（śrāmaṇera，出家修行的年輕男性佛教徒）看見了，就問: '尊者為什麼自己做？' 尊者說: '我若不做，誰為我做？' 二祖阿難尊者 王
English version: Then Mahākāśyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) said to the bhikṣus (monks): 'The cremation (荼毗, cremation) of the Buddha (覺悟者, the awakened one) is complete. The vajra-śarīra (金剛舍利, diamond relics) are not our concern now. We should now compile the dharma-cakṣu (法眼, the eye of Dharma), lest it be cut off.' Then he spoke a gāthā (偈, verse): 'Disciples of the Tathāgata (如來, thus-gone one), do not yet enter nirvāṇa (涅槃, liberation). Those who have attained abhijñā (神通, supernormal powers) should attend the compilation.' Then, those who had attained abhijñā gathered at the Pippala Cave on Gṛdhrakūṭa Mountain (耆闍崛山, Vulture Peak Mountain) in Rājagṛha (王舍城, Royal City). At that time, Ānanda (阿難, one of the Buddha's ten principal disciples, known for his great memory) was unable to enter the assembly because his defilements had not yet been exhausted. Later, he attained the fruit of arhat (阿羅漢, one who has extinguished all defilements and attained liberation), and thus was able to enter. Mahākāśyapa then said to the assembly: 'This bhikṣu Ānanda is learned and has great dhāraṇī (總持, retention), great wisdom, and constantly followed the Buddha, his brahmacarya (梵行, pure conduct) is pure, and what he has heard of the Buddha's Dharma is like pouring water from one vessel into another, without any remainder. The Buddha praised him as the foremost in intelligence. He should be invited to compile the sūtra-piṭaka (修多羅藏, collection of discourses).』 The assembly silently agreed. Mahākāśyapa said to Ānanda: 'You should now proclaim the dharma-cakṣu.' Ānanda, hearing these words, believed and accepted them, and observing the minds of the assembly, proclaimed the gāthā: 'Bhikṣus and all relatives, without the Buddha there is no adornment, like in the empty sky, the stars without the moon.' After speaking the gāthā, he bowed to the feet of the assembly of monks, ascended the Dharma seat, and proclaimed: 'Thus have I heard (如是我聞, evaṃ mayā śrutam). At one time, the Buddha dwelt in a certain place, and spoke a certain teaching, and even humans and devas (天, gods), etc., respectfully received and practiced it.' At this time, Mahākāśyapa asked the bhikṣus: 'Is what Ānanda said without error?' They all said: 'It is the same as what the Bhagavan (世尊, the Blessed One) said.' Mahākāśyapa then said to Ānanda: 'I will not remain in the world for long this year. Now I entrust the sad-dharma (正法, true Dharma) to you, you should guard it well. Listen to my verse: Dharma is inherently Dharma, there is no Dharma and no non-Dharma. Why in one Dharma, is there Dharma and non-Dharma?' After speaking the verse, he took his saṃghāṭī (僧伽梨, outer robe) and entered Kukkutapāda Mountain (雞足山, Cock's Foot Mountain), waiting for Maitreya (慈氏, the future Buddha) to descend. That was the year Bingchen, the fifth year of King Xiao of the Zhou Dynasty. The Venerable (尊者, elder) was asked by a heretic (外道, non-Buddhist): 'What is my self?' The Venerable said: 'The one who seeks the self is your self.' The heretic said: 'This is my self, where is the teacher's self?' The Venerable said: 'You ask me to seek.' One day, the Venerable was stepping in mud, and a śrāmaṇera (沙彌, novice monk) saw it and asked: 'Venerable, why do you do it yourself?' The Venerable said: 'If I don't do it, who will do it for me?' The Second Patriarch, Venerable Ānanda King
【English Translation】 English translation line 1 English translation line 2
舍城人也。姓剎利帝。父斛飯王。實佛之從弟也。梵語阿難陀。此云慶喜。亦云歡喜。如來成道夜生。因為之名。多聞博達。智慧無礙。世尊以為總持第一。嘗所讚歎。加以宿世有大功德。受持法藏。如水傳器。佛乃命為侍者。尊者一日白佛言。今日入城。見一奇特事。佛曰。見何奇特事。者曰。入城時見一攢樂人作舞。出城總見無常。佛曰。我昨日入城亦見一奇特事。者曰。未審見何奇特事。佛曰。我入城時。見一攢樂人作舞。出城時亦見樂人作舞。
一日問迦葉曰。師兄世尊傳金襕袈裟外。別傳個甚麼。迦葉召阿難。阿難應諾。迦葉曰。倒卻門前剎竿著。
后阿阇世王白言。仁者。如來迦葉尊勝二師皆已涅槃。而我多故。悉不能睹。尊者般涅槃時。愿垂告別。尊者許之。后自念言。我身危脆。猶如聚沫。況復衰老。豈堪久長阿阇世王與吾有約。乃詣王宮告之曰。吾欲入涅槃。來辭耳。門者曰。王寢不可以聞。者曰。俟王覺時。當爲我說。時阿阇世王。夢中見一寶蓋七寶嚴飾。千萬億眾圍。繞瞻仰。俄而風雨暴至。吹折其柄。珍寶瓔珞。悉墜于地。心甚驚異。既寤。門者具白上事。王聞失聲號慟。哀感天地。即至毗舍離城。見尊者在恒河中流跏趺而坐。王乃作禮。而說偈曰。稽首三界尊。棄我而至此。
【現代漢語翻譯】 現代漢語譯本： 這是舍衛城（Śrāvastī）人，姓剎帝利（Kshatriya），父親是斛飯王（Śuddhodana），實際上是佛陀的堂弟。梵語阿難陀（Ānanda），意為『慶喜』，也作『歡喜』。他出生在如來成道之夜，因此得名。阿難陀博聞強記，智慧通達無礙，世尊認為他是總持第一。佛陀常常讚歎他，加上他宿世有大功德，能受持法藏，如水倒入器皿般毫無遺漏。佛陀於是命他為侍者。有一天，尊者阿難陀對佛陀說：『今日我入城，見到一件奇特的事。』佛陀問：『你見到什麼奇特的事？』阿難陀回答：『我入城時，見到一群樂人在奏樂舞蹈；出城時，卻見到世事無常。』佛陀說：『我昨日入城也見到一件奇特的事。』阿難陀問：『不知您見到什麼奇特的事？』佛陀說：『我入城時，見到一群樂人在奏樂舞蹈；出城時，也見到樂人在奏樂舞蹈。』
有一天，阿難陀問迦葉（Kāśyapa）說：『師兄，世尊傳授金襕袈裟之外，還另外傳授了什麼？』迦葉尊者叫了一聲『阿難』，阿難陀應了一聲。迦葉說：『把門前的剎竿倒下來。』
後來，阿阇世王（Ajātasattu）稟告說：『仁者，如來（Tathāgata）和迦葉尊者（Kāśyapa）都已經涅槃（Nirvana），而我因為諸多事務纏身，未能親眼見到。尊者您般涅槃（Parinirvana）時，希望您能告訴我一聲。』阿難陀尊者答應了他。後來阿難陀心想：『我的身體危脆，猶如聚沫，何況已經衰老，怎能長久住世？我已經和阿阇世王有約。』於是前往王宮告訴阿阇世王說：『我將要入涅槃，特來告辭。』守門人說：『大王正在寢睡，不能稟報。』阿難陀說：『等大王醒來時，你應當為我說此事。』當時阿阇世王在夢中見到一頂寶蓋，用七寶裝飾，千萬億人圍繞瞻仰。忽然狂風暴雨驟至，吹斷了寶蓋的柄，珍寶瓔珞全部墜落於地。阿阇世王心中非常驚異。醒來后，守門人將阿難陀來訪之事如實稟告。阿阇世王聽后失聲痛哭，哀傷之情感動天地。立即趕到毗舍離城（Vaishali），見到阿難陀尊者在恒河（Ganges）中流跏趺而坐。阿阇世王於是作禮，並說了偈語：『稽首三界尊，棄我而至此。』
【English Translation】 English version: He was a native of Shravasti (Śrāvastī), of the Kshatriya (Kshatriya) caste. His father was King Shuddhodana (Śuddhodana), actually a cousin of the Buddha. In Sanskrit, he is known as Ānanda (Ānanda), meaning 'Joyful' or 'Delightful'. He was born on the night of the Tathagata's (Tathāgata) enlightenment, hence the name. Ānanda was learned and widely knowledgeable, with unobstructed wisdom. The World-Honored One considered him foremost in retention. The Buddha often praised him, and in addition, he had great merit from past lives, enabling him to uphold the Dharma treasury, like water poured from one vessel to another without leakage. The Buddha then appointed him as his attendant. One day, the Venerable Ānanda said to the Buddha, 'Today I entered the city and saw a peculiar thing.' The Buddha asked, 'What peculiar thing did you see?' Ānanda replied, 'When I entered the city, I saw a group of musicians performing and dancing; when I left the city, I saw the impermanence of all things.' The Buddha said, 'Yesterday I also entered the city and saw a peculiar thing.' Ānanda asked, 'I wonder what peculiar thing you saw?' The Buddha said, 'When I entered the city, I saw a group of musicians performing and dancing; when I left the city, I also saw the musicians performing and dancing.'
One day, Ānanda asked Kāśyapa (Kāśyapa), 'Elder brother, besides the transmission of the golden brocade kasaya (robe) by the World-Honored One, what else was transmitted?' Kāśyapa called out 'Ānanda,' and Ānanda responded. Kāśyapa said, 'Knock down the flagpole in front of the gate.'
Later, King Ajātasattu (Ajātasattu) reported, 'Benevolent One, the Tathagata (Tathāgata) and Venerable Kāśyapa (Kāśyapa) have already entered Nirvana (Nirvana), and I, due to many affairs, was unable to witness it. When you, Venerable One, enter Parinirvana (Parinirvana), I hope you will inform me.' Venerable Ānanda agreed. Later, Ānanda thought to himself, 'My body is fragile, like a mass of foam, and moreover, I am already old, how can I remain in this world for long? I have an agreement with King Ajātasattu.' Therefore, he went to the royal palace and told King Ajātasattu, 'I am about to enter Nirvana, and I have come to bid farewell.' The gatekeeper said, 'The King is sleeping and cannot be disturbed.' Ānanda said, 'When the King awakens, you should tell him about this.' At that time, King Ajātasattu dreamed of a jeweled canopy, adorned with seven treasures, surrounded by billions of people who looked up to it with reverence. Suddenly, a violent storm arose, breaking the pole of the canopy, and all the precious jewels and ornaments fell to the ground. King Ajātasattu was greatly astonished. After waking up, the gatekeeper reported Ānanda's visit truthfully. Upon hearing this, King Ajātasattu cried out in grief, his sorrow moving heaven and earth. He immediately rushed to the city of Vaishali (Vaishali) and saw Venerable Ānanda sitting in full lotus posture in the middle of the Ganges (Ganges) River. King Ajātasattu then paid homage and recited a verse: 'I bow to the Honored One of the Three Realms, who abandons me and comes to this place.'
暫憑悲願力。且莫般涅槃。時毗舍離王亦在河側。說偈言。尊者一何速。而歸寂滅場。愿住須臾間。而受于供養。尊者見二國王咸來勸請。乃說偈言。二王善嚴住。勿為苦悲戀。涅槃當我凈。而無諸有故。
尊者復念。我若偏向一國。諸國爭競。無有是處。應以平等度諸有情。遂以恒河中流。將入寂滅。是時山河大地。六種震動。雪山有五百仙人。睹茲瑞應。飛空而至。禮尊者足。胡跪白言。我于長老。當證佛法。愿垂大慈。度脫我等。尊者默然受請。即變殑伽河。悉為金地。為其仙眾。說諸大法。
尊者復念。先所度脫弟子應當來集。須臾五百羅漢。從空而下。為諸仙人出家授具。其仙眾中。有二羅漢。一名商那和修。二名末田底迦。尊者知是法器。乃告之曰。昔如來以大法眼。付大迦葉。迦葉入定。而付於我。我今將滅。用傳於汝。汝受吾教。當聽偈言。本來付有法。付了言無法。各各須自悟。悟了無無法。尊者付法眼藏竟。踴身虛空。現十八變。入風奮迅三昧。分身四分。一分奉忉利天。一分奉娑竭羅龍宮。一分奉毗舍離王。一分奉阿阇世王。各造寶塔而供養之。乃厲王十二年癸巳歲也。
三祖商那和修尊者
摩突羅國人也。亦名舍那婆斯。姓毗舍多。父林勝。母憍奢耶。在胎六年而
【現代漢語翻譯】 現代漢語譯本 暫且憑藉我的悲憫誓願之力，請（讓我）不要立刻進入涅槃（Parinirvana，最終的寂滅）。 當時毗舍離（Vaishali）國王也在河邊，他說了這樣一首偈：『尊者您為何如此迅速地歸於寂滅之地？ 愿您能稍作停留，接受我們的供養。』 尊者見到兩位國王都前來勸請，於是說偈道：『兩位國王請安穩住留，不要為此事過於悲傷。 我的涅槃是清凈的，因為已經沒有了任何的牽絆。』 尊者又想到，如果我偏向任何一個國家，各個國家之間就會產生爭鬥，這是不應該發生的。 應該以平等之心來度化所有的眾生。 於是，尊者就在恒河的中心入于寂滅。 當時，山河大地都發生了六種震動。 雪山中有五百位仙人，看到了這種祥瑞的景象，便飛到空中，禮拜尊者的雙足，然後跪著說道：『我們要在長老這裡證得佛法。 愿您能垂憐大慈悲，度脫我們。』 尊者默然地接受了他們的請求，隨即把殑伽河（Ganges River）全部變成了金色的土地，為這些仙人宣說了各種大法。 尊者又想到，先前所度化的弟子們應當前來聚集。 不一會兒，五百位羅漢（Arhat，已證悟的聖者）從空中降落，為這些仙人剃度出家並授予具足戒。 在這些仙人之中，有兩位羅漢，一位名叫商那和修（Shanakavasa），另一位名叫末田底迦（Madhyantika）。 尊者知道他們是堪當重任的法器，於是告訴他們說：『過去如來（Tathagata，佛陀）將大法眼（Dharma Eye）傳付給大迦葉（Mahakashyapa），迦葉入定后，又將大法眼傳付給我。 我現在將要入滅，所以要將它傳給你們。 你們接受我的教誨，應當聽我的偈語：本來付有法，付了言無法。各各須自悟，悟了無無法。』 尊者傳付法眼藏（Treasure of the Dharma Eye）完畢后，縱身躍入虛空，顯現十八種變化，進入風奮迅三昧（Wind Swift Samadhi），將身體分成四份，一份奉獻給忉利天（Trayastrimsa Heaven），一份奉獻給娑竭羅龍宮（Sagara Dragon Palace），一份奉獻給毗舍離王，一份奉獻給阿阇世王（Ajatashatru），讓他們各自建造寶塔來供養。 那時是周厲王十二年癸巳年。 三祖商那和修尊者 是摩突羅國（Mathura）人，也叫舍那婆斯（Shanavasa），姓毗舍多（Vishata），父親是林勝，母親是憍奢耶（Kaushalya）。 在母胎中待了六年才出生。
【English Translation】 English version Relying temporarily on the power of my compassionate vows, please do not let me enter Parinirvana (final extinction) just yet. At that time, the King of Vaishali (Vaishali) was also by the river, and he spoke this verse: 'Venerable One, why do you so quickly return to the field of extinction? I wish you would stay for a moment and receive our offerings.' When the Venerable One saw that both kings had come to urge him to stay, he spoke this verse: 'Both kings, please remain calm and do not be overly saddened by this matter. My Nirvana is pure, because there are no more attachments.' The Venerable One then thought, 'If I favor any one country, there will be strife among the countries, which should not happen. I should liberate all sentient beings with an equal mind.' Therefore, the Venerable One entered into extinction in the middle of the Ganges River. At that time, the mountains, rivers, and earth all experienced six kinds of tremors. There were five hundred immortals in the Himalayas who saw this auspicious sign and flew into the sky, prostrated themselves at the Venerable One's feet, and knelt down, saying, 'We wish to attain the Buddha Dharma from the Elder. May you have great compassion and liberate us.' The Venerable One silently accepted their request and immediately transformed the Ganges River (Ganges River) entirely into golden land, and expounded various great Dharmas to these immortals. The Venerable One then thought, 'The disciples whom I have previously liberated should come and gather.' Before long, five hundred Arhats (Arhat, enlightened saints) descended from the sky, tonsured and ordained these immortals, granting them the full precepts. Among these immortals, there were two Arhats, one named Shanakavasa (Shanakavasa) and the other named Madhyantika (Madhyantika). The Venerable One knew that they were vessels capable of bearing great responsibility for the Dharma, so he told them, 'In the past, the Tathagata (Tathagata, Buddha) entrusted the Dharma Eye (Dharma Eye) to Mahakashyapa (Mahakashyapa), and after entering Samadhi, Kashyapa entrusted it to me. Now that I am about to enter extinction, I will pass it on to you. You must accept my teachings and listen to my verse: Originally, there was a Dharma to be given; after giving it, it is said that there is no Dharma. Each must awaken on their own; after awakening, there is no non-Dharma.' After the Venerable One finished transmitting the Treasure of the Dharma Eye (Treasure of the Dharma Eye), he leaped into the void, manifested eighteen transformations, entered the Wind Swift Samadhi (Wind Swift Samadhi), and divided his body into four parts, one part offered to the Trayastrimsa Heaven (Trayastrimsa Heaven), one part offered to the Sagara Dragon Palace (Sagara Dragon Palace), one part offered to the King of Vaishali, and one part offered to King Ajatashatru (Ajatashatru), so that they could each build pagodas to make offerings. That was the year Gui Si, the twelfth year of King Li of Zhou. The Third Patriarch, Venerable Shanakavasa Was a native of Mathura (Mathura), also known as Shanavasa (Shanavasa), whose surname was Vishata (Vishata). His father was Linsheng, and his mother was Kaushalya (Kaushalya). He was in his mother's womb for six years before being born.
生。梵語商諾迦。此云自然服。即西域九枝秀草名也。若聖人降生。則此草生於凈潔之地。和修生時。瑞草斯應。昔如來行化。至摩突羅國。見一青林枝葉茂盛。語阿難曰。此林地名優留茶。吾滅度后一百年。有比丘商那和修。於此轉妙法輪。后百歲果誕和修。出家證道。受慶喜尊者法眼。化導有情。及止此林。降二火龍。歸順佛教。龍因施其地。以建梵宮。尊者化緣既久。思付正法。尋于吒利國。得優波鞠多。以為給侍。因問鞠多曰。汝年幾邪。答曰我年十七。者曰。汝身十七。性十七邪。答曰。師發已白。為發白邪。心白邪。者曰。我但發白。非心白耳。鞠多曰。我身十七。非性十七也。尊者知是法器。后三載遂為落髮授具。乃告曰。昔如來以無上法眼。付囑迦葉。展轉相授。而至於我。我今付汝。勿令斷絕。汝受吾教。聽吾偈言。非法亦非心。無心亦無法。說是心法時。是法非心法。說偈已即隱於罽賓國南象白山中。後於三昧中見弟子鞠多。有五百徒眾。常多懈慢。尊者乃往彼現龍奮迅三昧。以調伏之。而說偈曰。通達非彼此。至聖無長短。汝除輕慢意。疾得阿羅漢。五百比丘。聞偈已依教奉行。皆獲無漏。尊者乃現十八變。火光三昧。用焚其身。鞠多收舍利葬于梵迦羅山。五百比丘。各持一幡。迎導至彼。建
【現代漢語翻譯】 現代漢語譯本 生。梵語稱'商諾迦'（Śāṇavāsa，一種草名）。這裡稱作'自然服'，也就是西域的九枝秀草的名字。如果聖人降生，這種草就會生長在乾淨的地方。和修（Śāṇavāsa）出生時，這種瑞草也應時而生。 過去如來佛行教化時，到達摩突羅國（Mathura），看到一片青林枝葉茂盛，告訴阿難（Ānanda）說：'這片林地的名字叫優留茶（Uruvela）。我滅度后一百年，會有比丘商那和修（Śāṇavāsa）在這裡轉妙法輪。'後來一百年，果然誕生了和修（Śāṇavāsa），出家證道，接受了慶喜尊者（Ānanda）的法眼，教化有情眾生，並在此林中降伏了兩條火龍，使它們歸順佛教。龍因此獻出土地，用來建造梵宮。 尊者教化的因緣已久，考慮付囑正法，於是在吒利國（Atali）找到了優波鞠多（Upagupta），作為侍者。於是問鞠多（Upagupta）說：'你今年幾歲？'回答說：'我今年十七歲。'尊者說：'你的身體十七歲，還是自性十七歲？'回答說：'師父的頭髮已經白了，是頭髮白了，還是心白了？'尊者說：'我只是頭髮白了，不是心白了。'鞠多（Upagupta）說：'我的身體十七歲，不是自性十七歲。' 尊者知道他是法器，三年後就為他剃度授戒，於是告訴他說：'過去如來佛將無上法眼，付囑給迦葉（Kāśyapa），輾轉相授，傳到我這裡。我現在傳給你，不要讓它斷絕。你接受我的教誨，聽我的偈語：'非法也不是心，無心也沒有法。說這是心法時，這法不是心法。'' 說完偈語后，就隱沒在罽賓國（Kashmir）南方的象白山中。後來在三昧中看到弟子鞠多（Upagupta），有五百個徒眾，常常懈怠輕慢。尊者於是前往那裡，示現龍奮迅三昧，來調伏他們，並說偈語：'通達不是彼此，至聖沒有長短。你們除去輕慢之心，迅速證得阿羅漢（Arhat）。' 五百個比丘聽了偈語后，依教奉行，都獲得了無漏果位。尊者於是示現十八變，火光三昧，用火焚燒了自己的身體。鞠多（Upagupta）收集舍利，安葬在梵迦羅山（Brahmagiri）。五百個比丘，各自拿著一幡，迎接引導到那裡，建造。
【English Translation】 English version Śāṇavāsa (a type of grass). In Sanskrit, it is called 'Śāṇaka' (Śāṇavāsa, meaning a type of grass). Here, it is referred to as 'naturally adorned,' which is the name of the nine-branched auspicious grass from the Western Regions. If a sage is born, this grass will grow in a clean place. When Śāṇavāsa (Śāṇavāsa) was born, this auspicious grass appeared in response to the occasion. In the past, when the Tathāgata (如來) was teaching and transforming, he arrived at the country of Mathura (摩突羅國) and saw a lush green forest. He said to Ānanda (阿難): 'The name of this forest land is Uruvela (優留茶). One hundred years after my Parinirvana (滅度), there will be a Bhikṣu (比丘) named Śāṇavāsa (商那和修) who will turn the wonderful Dharma wheel here.' Later, one hundred years later, Śāṇavāsa (商那和修) was indeed born, renounced the world, attained enlightenment, received the Dharma eye from Venerable Ānanda (慶喜尊者), taught and transformed sentient beings, and subdued two fire dragons in this forest, causing them to submit to Buddhism. The dragons then offered the land to build a Brahma palace. The Venerable One's karmic connection for teaching had been long established, and he considered entrusting the Proper Dharma. Therefore, in the country of Atali (吒利國), he found Upagupta (優波鞠多) to be his attendant. He then asked Upagupta (鞠多): 'How old are you this year?' He replied, 'I am seventeen years old this year.' The Venerable One said, 'Is your body seventeen years old, or is your nature seventeen years old?' He replied, 'The Master's hair is already white; is it the hair that is white, or is it the mind that is white?' The Venerable One said, 'Only my hair is white, not my mind.' Upagupta (鞠多) said, 'My body is seventeen years old, not my nature.' The Venerable One knew that he was a vessel of the Dharma, and three years later, he shaved his head and ordained him, and then told him: 'In the past, the Tathāgata (如來) entrusted the unsurpassed Dharma eye to Kāśyapa (迦葉), which was passed down through successive generations to me. Now I pass it on to you; do not let it be cut off. Receive my teachings and listen to my verse: 'Neither is the non-Dharma the mind, nor is there Dharma without the mind. When this is said to be the Dharma of the mind, this Dharma is not the Dharma of the mind.' After reciting the verse, he disappeared into the Elephant White Mountain south of Kashmir (罽賓國). Later, in Samadhi (三昧), he saw that his disciple Upagupta (鞠多) had five hundred followers who were often lazy and arrogant. The Venerable One then went there and manifested the Dragon's Vigorous Samadhi to subdue them, and recited the verse: 'Understanding does not lie in this or that, the supremely holy have neither long nor short. If you remove the mind of arrogance, you will quickly attain Arhatship (阿羅漢).' After the five hundred Bhikṣus (比丘) heard the verse, they practiced according to the teachings and all attained the state of non-outflow. The Venerable One then manifested the eighteen transformations and the Samadhi of Fiery Light, using fire to burn his body. Upagupta (鞠多) collected the Śarīra (舍利) and buried them on Brahmagiri Mountain (梵迦羅山). The five hundred Bhikṣus (比丘), each holding a banner, welcomed and guided them there to build.
塔供養。乃宣王二十三年乙未歲也。
四祖優波鞠多尊者
吒利國人也。亦名優波崛多。又名鄔波鞠多。姓首陀。父善意。十七出家。二十證果。隨方行化。至摩突羅國。得度者甚眾。由是魔宮震動。波旬愁怖。遂竭其魔力。以害正法。尊者即入三昧。觀其所由。波旬復伺便。密持瓔珞。糜之於頸。及尊者出定。乃取人狗蛇三尸。化為華鬘。䎡言慰諭波旬曰。汝與我瓔珞。甚是珍妙。吾有華鬘。以相酬奉。波旬大喜。引頸受之。即變為三種臭尸。蟲蛆壞爛。波旬厭惡。大生憂惱。盡己神力。不能移動。乃升六慾天告諸天主。又詣梵王。求其解免。彼各告言。十力弟子所作神變。我輩凡陋。何能去之。波旬曰。然則柰何。梵王曰。汝可歸心尊者即能除斷。乃為說偈令其迴向曰。若因地倒。還因地起。離地求起。終無其理。波旬受教已。即下天宮。禮尊者足。哀露懺悔。尊者告曰。汝自今去。于如來正法。更不作嬈害否。波旬曰。我誓迴向佛道。永斷不善。尊者曰。若然者。汝可口自唱言皈依三寶。魔王合掌三唱。華鬘悉除。乃歡喜踴躍。作禮尊者。而說偈曰。稽首三昧尊。十力聖弟子。我今愿迴向。勿令有劣弱。尊者在世。化導證果最多。每度一人。以一籌置於石室。其室縱十八肘。廣十二肘。充滿其間。
【現代漢語翻譯】 現代漢語譯本： 塔的供養，正值宣王二十三年乙未年。
四祖優波鞠多尊者（Upagupta，第四位祖師的名字）
是吒利國人。也叫優波崛多（Upagupta，與優波鞠多是同一個人），又名鄔波鞠多（Upagupta，與優波鞠多是同一個人）。姓首陀，父親是善意。十七歲出家，二十歲證得阿羅漢果。他隨處教化，到達摩突羅國，度化了很多人。因此，魔宮震動，波旬（Mara，佛教中的魔王）感到憂愁和恐懼。於是他竭盡魔力，想要危害正法。尊者進入三昧（Samadhi，禪定），觀察事情的緣由。波旬伺機偷偷地將瓔珞（necklace，一種裝飾品）變成糞便塗在尊者的脖子上。等到尊者出定后，就取來人、狗、蛇的三具屍體，變化成華鬘（garland，花環），對波旬慰勞說：『你送給我的瓔珞，真是非常珍貴美妙。我這裡有華鬘，用來酬謝你。』波旬非常高興，伸長脖子接受了它，立刻就變成了三種惡臭的屍體，蟲子蛆蟲腐爛。波旬感到厭惡，非常憂愁惱怒，用盡自己的神力，也不能移動。於是升到六慾天（Six Desire Realms，佛教中的六個天界）告訴諸位天主，又去梵天（Brahma，印度教和佛教中的高級神祇）那裡，請求他們解除。他們各自告訴他說：『這是十力（Ten Powers of a Buddha，佛陀的十種力量）弟子的神變所為，我們這些凡夫俗子，怎麼能夠去除呢？』波旬說：『既然這樣，那該怎麼辦呢？』梵王說：『你如果歸心於尊者，他就能除斷。』於是為他說偈語，讓他回心轉意：『如果因為地而倒下，還要因為地而站起。離開地而尋求站起，終究沒有這個道理。』波旬接受教誨后，就下到天宮，禮拜尊者的腳，哀求懺悔。尊者告訴他說：『你從今以後，對於如來的正法，不再作嬈害了嗎？』波旬說：『我發誓迴向佛道，永遠斷絕不善。』尊者說：『如果是這樣，你可以口中自己唱唸皈依三寶。』魔王合掌唱唸三遍，華鬘全部消除，於是歡喜踴躍，向尊者作禮，並且說偈語道：『稽首三昧尊，十力聖弟子。我今愿迴向，勿令有劣弱。』尊者在世的時候，教化引導證果的人最多。每度化一個人，就用一根籌放在石室裡，那石室縱深十八肘，寬十二肘，都放滿了籌碼。
【English Translation】 English version: The offering to the stupa took place in the 23rd year of King Xuan, the year Yiwei.
The Fourth Patriarch, Venerable Upagupta (Upagupta, name of the fourth patriarch)
Was a native of the country of 吒利 (Zhali). He was also known as 優波崛多 (Upagupta, same person as Upagupta), and also as 鄔波鞠多 (Upagupta, same person as Upagupta). His surname was 首陀 (Shoutuo), and his father was 善意 (Shanyi). He left home at the age of seventeen and attained the Arhatship at the age of twenty. He traveled everywhere to teach and transform, and when he arrived at the country of 摩突羅 (Motuoluo), he converted many people. Because of this, the demon palace shook, and 波旬 (Mara, the demon king in Buddhism) felt sorrow and fear. Therefore, he exhausted his demonic powers to harm the 正法 (Zhengfa, the orthodox Dharma). The Venerable entered Samadhi (Samadhi, meditative state) to observe the cause of the matter. 波旬 (Mara) secretly took advantage of the opportunity to turn the necklace (necklace, a kind of ornament) into excrement and smeared it on the Venerable's neck. When the Venerable emerged from Samadhi, he took the corpses of a human, a dog, and a snake, and transformed them into a garland (garland, a wreath), and consoled 波旬 (Mara) saying: 'The necklace you gave me is truly precious and wonderful. I have a garland here to repay you.' 波旬 (Mara) was very happy and stretched out his neck to receive it, and it immediately turned into three kinds of foul-smelling corpses, with maggots and worms rotting. 波旬 (Mara) felt disgusted and was very worried and angry, and exhausted his divine powers, but could not move it. Therefore, he ascended to the Six Desire Realms (Six Desire Realms, the six heavens in Buddhism) to tell the heavenly lords, and also went to Brahma (Brahma, a high-level deity in Hinduism and Buddhism) to ask them to remove it. They each told him: 'This is the divine transformation done by the disciple of the Ten Powers (Ten Powers of a Buddha, the ten powers of a Buddha), how can we ordinary people remove it?' 波旬 (Mara) said: 'In that case, what should I do?' Brahma said: 'If you return your heart to the Venerable, he can cut it off.' Therefore, he spoke a verse to him, to make him change his mind: 'If you fall because of the ground, you must also rise because of the ground. If you seek to rise away from the ground, there is no such reason in the end.' After 波旬 (Mara) accepted the teaching, he descended to the heavenly palace, prostrated at the Venerable's feet, and begged for repentance. The Venerable told him: 'From now on, will you no longer harm the 正法 (Zhengfa, the orthodox Dharma) of the Tathagata?' 波旬 (Mara) said: 'I vow to dedicate myself to the Buddha's path and forever cut off unwholesomeness.' The Venerable said: 'If that is the case, you can recite the refuge in the Three Jewels yourself.' The demon king put his palms together and recited three times, and all the garlands were eliminated, so he rejoiced and leaped, bowed to the Venerable, and said in verse: 'I bow to the Samadhi Venerable, the holy disciple of the Ten Powers. I now wish to dedicate myself, may there be no inferiority or weakness.' When the Venerable was in the world, he taught and guided the most people to attain the fruit. Every time he converted a person, he would place a counter in the stone room, which was eighteen cubits deep and twelve cubits wide, and it was filled with counters.
最後有一長者子。名曰香眾。來禮尊者。志求出家。尊者問曰。汝身出家心出家。答曰。我來出家。非為身心。尊者曰。不為身心。復誰出家。答曰。夫出家者。無我我故。無我我故。即心不生滅。心不生滅。即是常道。諸佛亦常。心無形相。其體亦然。尊者曰。汝當大悟心自通達。宜依佛法僧紹隆聖種。即為剃度。授具足戒。仍告之曰。汝父嘗夢金日而生汝。可名提多迦。復謂曰。如來以大法眼藏。次第傳授。以至於我。今復付汝。聽吾偈言。心自本來心。本心非有法。有法有本心。非心非本法。付法已。乃踴身虛空。呈十八變。卻複本座。跏趺而逝。提多迦以室內籌。用焚師軀。收舍利建塔供養。即平王三十一年。庚子歲也。
五祖提多迦尊者
摩伽陀國人也。梵語提多迦。此云通真量。初生之時。父夢金日自屋而出。照耀天地。前有大山。諸寶嚴飾。山頂泉涌。滂沱四流。后遇鞠多尊者。為解之曰。寶山者吾身也。泉涌者法無盡也。日從屋出者。汝今入道之相也。照耀天地者。汝智慧超越也。尊者聞師說已。歡喜踴躍。而唱偈言。巍巍七寶山。常出智慧泉。回為真法味。能度諸有緣。鞠多尊者亦說偈曰。我法傳於汝。當現大智慧。金日從屋出。照耀于天地。提多迦聞師妙偈。設禮奉持。后至中印度
【現代漢語翻譯】 現代漢語譯本：最後有一位名叫香眾的長者之子，前來禮拜尊者，立志尋求出家。尊者問道：『你是身出家，還是心出家？』香眾回答說：『我來出家，不是爲了身，也不是爲了心。』尊者說：『不爲了身心，又是誰出家呢？』香眾回答說：『所謂出家，就是沒有我與我所執著之念的緣故。沒有我與我所執著之念的緣故，就是心不生不滅。心不生不滅，就是常道。諸佛也是常住不變的。心沒有形相，它的本體也是如此。』尊者說：『你應該大悟，心自然通達。應當依佛法僧，紹隆聖種。』於是為他剃度，授具足戒，並告訴他說：『你父親曾經夢見金日而生下你，可以取名為提多迦（Tittaka，通真量）。』又對他說：『如來以大法眼藏，次第傳授，以至於我，現在我再傳給你。聽我的偈語：心自本來心，本心非有法。有法有本心，非心非本法。』傳法完畢后，就在虛空中踴身，示現十八種變化，然後回到原來的座位，結跏趺坐而逝。提多迦用室內的籌木，焚燒了師父的遺體，收集舍利建造佛塔供養。那時是平王三十一年，庚子年。
五祖提多迦尊者
是摩伽陀國（Magadha，古印度十六大國之一）人。梵語提多迦（Tittaka），翻譯成中文是『通真量』。他初生的時候，父親夢見金色的太陽從屋裡出來，照耀天地，前面有一座大山，用各種珍寶裝飾，山頂泉水涌出，四處流淌。後來遇到鞠多尊者（Kukkuta），鞠多尊者為他解釋說：『寶山就是我的身體，泉水涌出就是佛法無盡，太陽從屋裡出來就是你現在入道的徵兆，照耀天地就是你的智慧超越常人。』尊者聽了師父的解釋后，歡喜踴躍，並唱偈語說：巍巍七寶山，常出智慧泉。回為真法味，能度諸有緣。鞠多尊者也說偈語：我法傳於汝，當現大智慧。金日從屋出，照耀于天地。提多迦聽了師父的妙偈，行禮接受並奉持。後來前往中印度。
【English Translation】 English version: Finally, there was an elder's son named Xiang Zhong, who came to pay respects to the Venerable One, aspiring to renounce the world. The Venerable One asked, 'Do you renounce the world with your body or with your mind?' Xiang Zhong replied, 'I come to renounce the world, not for the sake of the body, nor for the sake of the mind.' The Venerable One said, 'If not for the body and mind, then who is renouncing the world?' Xiang Zhong replied, 'What is meant by renouncing the world is the absence of attachment to self and what belongs to self. The absence of attachment to self and what belongs to self means that the mind neither arises nor ceases. The mind neither arises nor ceases, and that is the eternal path. All Buddhas are also eternal. The mind has no form, and its essence is also like this.' The Venerable One said, 'You should have great enlightenment, and your mind will naturally become clear. You should rely on the Buddha, Dharma, and Sangha to continue the lineage of the sages.' Then he shaved his head, conferred the full precepts, and told him, 'Your father once dreamed of a golden sun and you were born, so you can be named Tittaka (Tittaka, meaning 'Thorough True Measure').' He also said to him, 'The Tathagata has successively transmitted the Great Dharma Eye Treasury down to me, and now I will pass it on to you. Listen to my verse: The mind is originally the mind itself; the original mind is not a dharma. Having dharma, having the original mind, is neither mind nor original dharma.' After transmitting the Dharma, he leaped into the void, manifested eighteen transformations, and then returned to his original seat, sat in the lotus position, and passed away. Tittaka used the counting sticks in the room to cremate his master's body, collected the relics, and built a pagoda for offering. That was the thirty-first year of King Ping, the year of Gengzi.
The Fifth Ancestor, Venerable Tittaka
Was a native of Magadha (Magadha, one of the sixteen great kingdoms of ancient India). Tittaka in Sanskrit, translated into Chinese, means 'Thorough True Measure'. When he was first born, his father dreamed that a golden sun came out of the house, illuminating heaven and earth. In front of it was a large mountain, decorated with various treasures, and springs gushed from the top of the mountain, flowing in all directions. Later, he met Venerable Kukkuta (Kukkuta), who explained to him, 'The treasure mountain is my body, the gushing spring is the endless Dharma, the sun coming out of the house is a sign of your entering the path now, and illuminating heaven and earth is your wisdom surpassing ordinary people.' After hearing his master's explanation, the Venerable One rejoiced and sang a verse: The majestic seven-jeweled mountain constantly produces springs of wisdom, turning into the true taste of Dharma, capable of delivering all those with affinities. Venerable Kukkuta also said in a verse: I pass my Dharma to you, and great wisdom will appear. The golden sun comes out of the house, illuminating heaven and earth. Tittaka listened to his master's wonderful verse, paid respects, accepted it, and upheld it. Later, he went to Central India.
。彼國有八千大仙。彌遮迦為首。聞尊者至。率眾瞻禮。謂尊者曰。昔與師同生梵天。我遇阿私陀仙。授我仙法。師逢十力弟子。修習禪那。自此報分殊途。已經六劫。者曰。支離累劫。誠哉不虛。今可舍邪歸正以入佛乘。彌遮迦曰。昔阿私陀仙人。授我記云。汝卻後六劫。當遇同學獲無漏果。今也相遇。非宿緣邪。愿師慈悲。令我解脫。者即度出家。命諸聖授戒。其餘仙眾始生我慢。尊者示大神通。於是俱發菩提心。一時出家。者乃告彌遮迦曰。昔如來以大法眼藏。密付迦葉。展轉相授。而至於我。我今付汝。當護念之。乃說偈曰。通達本法心。無法無非法。悟了同未悟。無心亦無法。說偈已。踴身虛空。作十八變。火光三昧。自焚其軀。彌遮迦與八千比丘同收舍利。于班茶山中。起塔供養。即莊王七年己丑歲也。
六祖彌遮迦尊者
中印度人也。既傳法已。游化至北天竺國。見雉堞之上有金色祥雲嘆曰。斯道人氣也。必有大士為吾嗣。乃入城。于阛阓間有一人。手持酒器。逆而問曰。師何方來。欲往何所。祖曰。從自心來。欲往無處。曰識我手中物否。祖曰。此是觸器而負凈者。曰師識我否。祖曰。我即不識。識即非我。復謂之曰。汝試自稱名氏。吾當后示本因。彼說偈答曰。我從無量劫。至於生此
【現代漢語翻譯】 現代漢語譯本：彼國有八千大仙（指有神通的仙人），彌遮迦（尊者的名字）為首。聽說尊者到來，率領眾人瞻仰禮拜。對尊者說：『過去與您一同生在梵天（色界天的第一重天）。我遇到阿私陀仙（一位著名的印度聖人），傳授我仙法。您遇到十力（佛的十種力量）弟子的佛陀，修習禪那（禪定）。從此命運各不相同，已經過了六劫（極長的時間單位）。』尊者說：『支離破碎地經歷累劫，確實不假。現在可以捨棄邪道歸於正道，進入佛的教法。』彌遮迦說：『過去阿私陀仙人，授記我說：你過六劫之後，應當遇到同學獲得無漏果（沒有煩惱的果位）。現在相遇，莫非是前世的緣分？愿尊者慈悲，使我解脫。』尊者就為他剃度出家，命令諸位聖者為他授戒。其餘的仙眾開始產生我慢之心。尊者顯示大神通，於是他們都發起菩提心（覺悟之心），一時都出家了。尊者於是告訴彌遮迦說：『過去如來（佛）將大法眼藏（正法的精髓），秘密地交付給迦葉（摩訶迦葉，佛的大弟子），輾轉相授，傳到我這裡。我現在交付給你，你應當守護憶念它。』於是說偈語：『通達本法心，無法無非法。悟了同未悟，無心亦無法。』說完偈語，踴身到虛空中，示現十八種變化，進入火光三昧（一種禪定），自己焚燒軀體。彌遮迦與八千比丘一同收集舍利（遺骨），在班茶山中，建造佛塔供養。那時是莊王七年己丑歲。 六祖彌遮迦尊者（第六代祖師） 中印度人。傳法之後，遊歷教化到北天竺國（北印度）。看見城墻上有金色的祥雲，感嘆道：『這是有道之人的氣象啊，必定有大德之人來繼承我的事業。』於是進入城中，在街市中有一個人，手裡拿著酒器，迎面走來問道：『您從哪裡來？想要到哪裡去？』尊者說：『從自心來，想要到無處去。』那人說：『認識我手中的東西嗎？』尊者說：『這是接觸過酒器而沾染污穢的東西。』那人說：『您認識我嗎？』尊者說：『我不認識，如果認識就不是我了。』又對他說：『你試著自報姓名，我當告訴你本來的因緣。』那人說偈回答說：『我從無量劫（極長的時間單位），直到今生』
【English Translation】 English version: In that country, there were eight thousand great immortals, with Mǐzhējiā (Name of the Venerable) as their leader. Upon hearing of the Venerable's arrival, they led the assembly to pay homage. They said to the Venerable, 'In the past, we were born together in the Brahmā Heaven (The first heaven in the realm of form). I encountered the immortal Āsìtuó (A famous Indian sage), who imparted to me the immortal's methods. You encountered the Buddha, a disciple of the Ten Powers (The ten powers of a Buddha), and practiced dhyāna (meditation). Since then, our destinies have diverged, and six kalpas (extremely long unit of time) have passed.' The Venerable said, 'Indeed, scattered and fragmented through kalpas, it is truly not false. Now, you can abandon the heterodox and return to the orthodox, entering the Buddha's vehicle.' Mǐzhējiā said, 'In the past, the immortal Āsìtuó prophesied to me, saying, 'Six kalpas from now, you shall encounter a fellow student and attain the unconditioned fruit (the state of no outflows or afflictions).' Now that we meet, is this not a karmic connection from a past life? May the Venerable have compassion and liberate me.' The Venerable then ordained him as a monk, instructing the saints to bestow the precepts upon him. The remaining immortals initially harbored arrogance. The Venerable displayed great spiritual powers, and thereupon, they all aroused the Bodhi mind (the mind of enlightenment) and became monks at the same time. The Venerable then told Mǐzhējiā, 'In the past, the Tathāgata (Buddha) secretly entrusted the Dharma Eye Treasury (the essence of the true Dharma) to Kāśyapa (Mahākāśyapa, one of the Buddha's chief disciples), who transmitted it in turn, and it has reached me. I now entrust it to you; you should protect and cherish it.' Thereupon, he spoke a verse: 'Penetrating the mind of the original Dharma, there is no Dharma and no non-Dharma. Enlightenment is the same as non-enlightenment; no mind is also no Dharma.' After reciting the verse, he leaped into the void, manifested eighteen transformations, entered the Fire Light Samādhi (a type of meditation), and self-immolated his body. Mǐzhējiā and eight thousand Bhikshus (monks) together collected the śarīra (relics) and erected a pagoda in Mount Bānchá for offerings. That was the year of Jǐchǒu, the seventh year of King Zhuāng. The Sixth Patriarch, Venerable Mǐzhējiā (The sixth ancestral master) He was from Central India. After transmitting the Dharma, he traveled and transformed to the country of North India. Seeing auspicious golden clouds above the city walls, he sighed, 'This is the aura of a person of the Way; there must be a great being to succeed me.' Thereupon, he entered the city, and in the marketplace, there was a person holding a wine vessel, who came forward and asked, 'Where do you come from, Master? Where do you wish to go?' The Venerable said, 'I come from my own mind; I wish to go nowhere.' The person said, 'Do you recognize what is in my hand?' The Venerable said, 'This is something that has touched a wine vessel and is tainted.' The person said, 'Do you recognize me?' The Venerable said, 'I do not recognize you; if I recognized you, it would not be me.' He then said to him, 'Try to state your name, and I shall reveal your original cause.' That person replied in verse, 'I, from immeasurable kalpas (extremely long unit of time), until this life'
國。本姓頗羅墮。名字婆須密。祖曰。我師提多迦說。世尊昔游北印度。語阿難言。此國中吾滅度后三百年。有一聖人。姓頗羅墮。名婆須蜜。而於禪祖。當獲第七。世尊記汝。汝應出家。彼乃置器禮師。側立而言曰。我思往劫。嘗作檀那。獻一如來寶座。彼佛記我曰。汝于賢劫釋迦法中。宣傳至教。今符師說。愿加度脫。祖即與披剃。復圓戒相。乃告之曰。正法眼藏。今付于汝。勿令斷絕。乃說偈曰。無心無可得。說得不名法。若了心非心。始解心心法。祖說偈已。入師子奮迅三昧。踴身虛空。高七多羅樹。卻複本座。化火自焚。婆須蜜收靈骨。貯七寶函。建浮圖置於上級。即襄王十七年甲申歲也。
七祖婆須蜜尊者
北天竺國人也。姓頗羅墮。常服凈衣。執酒器。遊行里閈。或吟或嘯。人謂之狂。及遇彌遮迦尊者。宣如來往志。自省前緣。投器出家受法。行化至迦摩羅國。廣興佛事。於法座前。忽有智者。自稱我名佛陀難提。今與師論義。祖曰。仁者論即不義。義即不論。若擬論義。終非義論。難提知師義勝。心即欽服曰。我願求道。沾甘露味。祖遂與剃度而授具戒。復告之曰。如來正法眼藏。我今付汝。汝當護持。乃說偈曰。心同虛空界。示等虛空法。證得虛空時。無是無非法。即入慈心三昧。時
【現代漢語翻譯】 現代漢語譯本：
國。他本姓頗羅墮（Bharadvaja，印度婆羅門姓氏之一），名字叫婆須蜜（Vasumitra）。他的祖父說：『我的老師提多迦（Titaka）說過，世尊過去遊歷北印度時，告訴阿難（Ananda）說：「這個國家中，我滅度后三百年，會有一位聖人，姓頗羅墮，名叫婆須蜜，他會在禪宗中獲得第七祖的地位。」』世尊已經預言了你，你應該出家。於是婆須蜜放置器皿，向提多迦行禮，站在一旁說：『我回憶往昔，曾經做過施主，獻給一位如來寶座，那位佛陀預言我說：「你會在賢劫釋迦牟尼佛的教法中，宣傳至高的教義。」現在符合老師所說，希望您能度化我。』提多迦就為他剃度，並授予他完整的戒律。然後告訴他說：『正法眼藏（Saddharma-caksu），現在交付給你，不要讓它斷絕。』於是說偈語：『無心就無可得，說有所得就不是法。如果瞭解心不是心，才開始理解心與心的法。』提多迦說完偈語后，進入師子奮迅三昧（Simha-vijrmbhita-samadhi），身體躍入虛空，高達七多羅樹（tala，一種高度單位），然後回到原來的座位，化為火焰自焚。婆須蜜收集他的靈骨，放入七寶函中，建造浮圖（stupa，佛塔）安置在上層。那年是襄王十七年甲申年。
第七祖婆須蜜尊者
是北天竺國（North India）人。姓頗羅墮。他經常穿著乾淨的衣服，拿著酒器，在村裡遊蕩，有時吟唱，有時呼嘯，人們認為他瘋了。等到他遇到彌遮迦尊者（Mica-ka），彌遮迦尊者宣講如來的往昔事蹟，他自己反省前世的因緣，於是丟掉酒器出家受法。他前往迦摩羅國（Kamarupa），廣泛興辦佛事。在法座前，忽然有一位智者，自稱名叫佛陀難提（Buddhanandi），說：『現在我要和您辯論佛法。』婆須蜜說：『仁者，辯論就不是真義，真義就不能辯論。如果想要辯論，最終也不是真義的辯論。』佛陀難提知道婆須蜜的義理勝過自己，心中立刻欽佩信服，說：『我願意求道，沾染甘露的滋味。』婆須蜜就為他剃度並授予具足戒，又告訴他說：『如來正法眼藏，我現在交付給你，你應當護持。』於是說偈語：『心如同虛空界，所顯示的也等同虛空之法。證得虛空之時，無所謂是，也無所謂非。』說完就進入慈心三昧（Maitri-samadhi）。當時
【English Translation】 English version:
Country. His original surname was Bharadvaja (an Indian Brahmin surname), and his name was Vasumitra. His grandfather said, 'My teacher Titaka said that when the World Honored One traveled in North India in the past, he told Ananda, "In this country, three hundred years after my Parinirvana, there will be a sage named Bharadvaja, named Vasumitra, who will attain the position of the seventh patriarch in Zen Buddhism."』 The World Honored One has already foretold you, you should renounce the world.' Thereupon, Vasumitra placed his utensils, bowed to Titaka, and stood aside, saying, 'I recall in the past, I once acted as a donor, offering a jeweled seat to a Tathagata. That Buddha foretold me, saying, "You will propagate the supreme teachings in the Dharma of Sakyamuni Buddha during this Kalpa." Now it corresponds with what the teacher says, I hope you can liberate me.' Titaka then shaved his head and bestowed upon him the complete precepts. Then he told him, 'The Saddharma-caksu (Treasury of the Eye of the True Dharma), I now entrust to you, do not let it be cut off.' Then he spoke a verse: 'With no mind, there is nothing to be gained; to say there is something to be gained is not the Dharma. If one understands that the mind is not the mind, then one begins to understand the Dharma of mind and mind.' After Titaka finished speaking the verse, he entered the Simha-vijrmbhita-samadhi (Lion-like Leaping Samadhi), his body leaped into the void, reaching a height of seven tala trees (a unit of height), then returned to his original seat, transforming into flames and self-immolating. Vasumitra collected his spiritual bones, placed them in a seven-jeweled casket, and built a stupa (Buddhist pagoda) to place on the upper level. That year was the year Jia-Shen, the seventeenth year of King Xiang.
The Seventh Patriarch, Venerable Vasumitra
Was a native of North India. His surname was Bharadvaja. He often wore clean clothes, carried a wine vessel, and wandered through the villages, sometimes chanting, sometimes howling, people thought he was crazy. When he met Venerable Mica-ka, Mica-ka proclaimed the past deeds of the Tathagata, he reflected on the causes and conditions of his previous life, so he discarded the wine vessel and renounced the world to receive the Dharma. He went to Kamarupa, extensively promoting Buddhist affairs. In front of the Dharma seat, suddenly there was a wise man, claiming to be named Buddhanandi, saying, 'Now I want to debate the Dharma with you.' Vasumitra said, 'Benevolent one, debate is not the true meaning, and the true meaning cannot be debated. If you want to debate, it will ultimately not be a debate of the true meaning.' Buddhanandi knew that Vasumitra's reasoning surpassed his own, and his heart immediately admired and submitted, saying, 'I am willing to seek the Way and be touched by the taste of nectar.' Vasumitra then shaved his head and bestowed upon him the complete precepts, and again told him, 'The Tathagata's Saddharma-caksu, I now entrust to you, you should protect and uphold it.' Then he spoke a verse: 'The mind is like the realm of empty space, what is shown is also equal to the Dharma of empty space. When one attains empty space, there is no such thing as is, and there is no such thing as is not.' After speaking, he entered the Maitri-samadhi (Samadhi of Loving-kindness). At that time
梵王帝釋。及諸天眾。俱來作禮。而說偈言。賢劫眾聖祖。而當第七位。尊者哀念我。請為宣佛地。尊者從三昧起。示眾曰。我所得法。而非有故。若識佛地。離有無故。語已還入三昧。示涅槃相。難提即于本座。起七寶塔。以葬全身。即定王十九年辛未歲也。
八祖佛陀難提尊者
迦摩羅國人也。姓瞿曇氏。頂有肉髻。辯捷無礙。初遇婆須蜜出家受教。既而領徒行化至提伽國毗舍羅家。見舍上有白光上騰。謂其徒曰。此家有聖人。口無言說。真大乘器。不行四衢。知觸穢耳。言訖長者出致禮。問何所須。祖曰。我求侍者。長者曰。我有一子名伏䭾蜜多。年已五十。口未曾言。足未曾履。祖曰。如汝所說。真吾弟子。伏䭾聞之。遽起禮拜。而說偈曰。父母非我親。誰是最親者。諸佛非我道。誰為最道者。祖以偈答曰。汝言與心親。父母非可比。汝行與道合。諸佛心即是。外求有相佛。與汝不相似。欲識汝本心。非合亦非離。伏䭾聞偈已。便行七步。祖曰。此子昔曾值佛。悲願廣大。慮父母愛情難捨。故不言不履耳。長者遂舍令出家。祖尋授具戒。復告之曰。我今以如來正法眼藏。付囑于汝。勿令斷絕。乃說偈曰。虛空無內外。心法亦如此。若了虛空故。是達真如理。伏䭾承師付囑。以偈贊曰。我師禪祖中
【現代漢語翻譯】 現代漢語譯本 梵王帝釋（Śakra devānām Indra），以及各位天眾，一同前來頂禮尊者，並以偈頌說道：『賢劫（Bhadrakalpa）諸位聖祖，您是應當出現的第七位。尊者哀憐我們，請為我們宣說佛地（Buddha-bhūmi）。』 尊者從三昧（samādhi）中起身，向大眾開示說：『我所證得的法，並非實有之物。若能認識佛地，便能遠離有與無的執著。』說完便再次進入三昧，示現涅槃（nirvāṇa）之相。難提（Nandi）隨即在本座上，建造了一座七寶塔，用來安葬尊者的全身。那是定王十九年辛未歲。
第八祖 佛陀難提尊者（Buddhanandi）
是迦摩羅國（Kāmarūpa）人，姓瞿曇（Gautama）。頭頂有肉髻（uṣṇīṣa），辯才敏捷，毫無滯礙。最初遇到婆須蜜（Vasumitra）出家受教。之後帶領徒眾前往提伽國（Tiga）的毗舍羅（Viśāla）家。他看見那家的屋舍上有白光向上升騰，便對他的徒弟們說：『這家有聖人，雖然口不能言語，卻是真正的大乘（Mahāyāna）之器。他不走四通八達的道路，是知道接觸會沾染污穢。』 說完，長者出來致禮，問尊者需要什麼。尊者說：『我需要一位侍者。』長者說：『我有一個兒子，名叫伏䭾蜜多（Buddhimitra），已經五十歲了，口未曾說過話，腳未曾走過路。』尊者說：『正如你所說，他真是我的弟子。』 伏䭾（Buddhimitra）聽到這些話，立刻起身禮拜，並以偈頌說道：『父母不是我最親近的人，誰才是最親近的人？諸佛不是我的道，誰才是我的道？』 尊者用偈頌回答說：『你的言語與心親近，父母無法相比。你的行為與道相合，諸佛的心就是道。向外尋求有相的佛，與你的本性並不相似。想要認識你的本心，既不是聚合也不是分離。』 伏䭾（Buddhimitra）聽了偈頌后，便走了七步。尊者說：『這個孩子過去曾經遇到過佛，悲願廣大。考慮到父母的愛情難以割捨，所以才不說話，不走路。』長者於是捨棄了他，讓他出家。尊者隨即為他授具足戒，又告訴他說：『我現在將如來正法眼藏（Tathāgata-dharma-cakṣus）付囑給你，不要讓它斷絕。』於是說偈頌道：『虛空沒有內外之分，心法也是如此。如果了達虛空的道理，就是通達真如（Tathātā）的理體。』 伏䭾（Buddhimitra）接受了師父的付囑，用偈頌讚嘆道：『我的師父是禪宗的祖師，』
【English Translation】 English version Brahmā, Śakra devānām Indra (梵王帝釋), and all the devas (諸天眾) came to pay homage and said in verse: 'Among the holy ancestors of this Bhadrakalpa (賢劫), you are the seventh to appear. Venerable One, have compassion on us and please expound on the Buddha-bhūmi (佛地, Buddha-land).' The Venerable One arose from samādhi (三昧, meditative absorption) and revealed to the assembly: 'The Dharma I have attained is not something that truly exists. If you recognize the Buddha-bhūmi, you will be free from the attachment to existence and non-existence.' After speaking, he entered samādhi again, manifesting the appearance of nirvāṇa (涅槃, cessation). Nandi (難提) then built a seven-jeweled stupa on the spot to bury the Venerable One's entire body. This was in the year Xinwei, the nineteenth year of King Ding.
The Eighth Ancestor, Venerable Buddhanandi (佛陀難提尊者)
Was a native of Kāmarūpa (迦摩羅國), with the surname Gautama (瞿曇). He had an uṣṇīṣa (肉髻, cranial protuberance) on the top of his head and possessed unobstructed eloquence. He first encountered Vasumitra (婆須蜜) and left home to receive teachings. Later, leading his disciples, he traveled to the home of Viśāla (毗舍羅) in the country of Tiga (提伽國). Seeing a white light rising from the roof of the house, he said to his disciples, 'There is a sage in this house. Although he cannot speak, he is a true vessel of the Mahāyāna (大乘, Great Vehicle). He does not walk the crossroads, knowing that contact will defile him.' After speaking, the elder came out to pay respects and asked what the Venerable One needed. The Venerable One said, 'I seek an attendant.' The elder said, 'I have a son named Buddhimitra (伏䭾蜜多), who is already fifty years old, has never spoken a word, and has never walked.' The Venerable One said, 'As you say, he is truly my disciple.' Buddhimitra (伏䭾蜜多) heard these words, immediately arose to bow, and said in verse: 'Parents are not my closest relatives, who is the closest? The Buddhas are not my path, who is my path?' The Venerable One replied in verse: 'Your words are close to your heart, parents cannot compare. Your actions are in accord with the path, the Buddhas' heart is the path. Seeking a Buddha with form externally is not similar to your true nature. If you wish to know your original mind, it is neither union nor separation.' After hearing the verse, Buddhimitra (伏䭾蜜多) took seven steps. The Venerable One said, 'This child encountered the Buddha in the past, with great compassion and vows. Considering the love of his parents is difficult to relinquish, he does not speak or walk.' The elder then relinquished him, allowing him to leave home. The Venerable One then bestowed upon him the full precepts and further told him, 'I now entrust to you the Tathāgata-dharma-cakṣus (如來正法眼藏, Treasury of the Eye of the True Dharma of the Tathāgata), do not let it be cut off.' Then he spoke in verse: 'Empty space has no inside or outside, the Dharma of the mind is also like this. If you understand the principle of empty space, you will penetrate the principle of Suchness (Tathātā, 真如).' Buddhimitra (伏䭾蜜多) accepted the Master's entrustment and praised in verse: 'My Master is the ancestor of the Chan school,'
。當得為第八。法化眾無量。悉獲阿羅漢。爾時佛陀難提。即現神變。卻複本座。儼然寂滅。眾興寶塔。葬其全身。即景王十二年丙寅歲也。
九祖伏䭾密多尊者
提伽國人也。姓毗舍羅。既受八祖付囑。后至中印度行化。時有長者香蓋。𢹂一子而來瞻禮祖曰。此子處胎六十歲。因號難生。嘗會一仙者。謂此兒非凡。當爲法器。今遇尊者。可令出家。祖即與落髮授戒。羯磨之際。祥光燭座。仍感舍利三七粒現前。自此精進忘疲。既而祖告之曰。如來大法眼藏。今付于汝。汝護念之。乃說偈曰。真理本無名。因名顯真理。受得真實法。非真亦非偽。祖付法已。即入滅盡三昧。而般涅槃。眾以香油旃檀阇維。收舍利。建塔于那爛陀寺。即敬王三十五年甲寅歲也。
十祖脅尊者
中印度人也。本名難生。初將誕時。父夢一白象背有寶座。座上安一明珠。從門而入。光照四眾。既覺遂生。后值九祖。執侍左右。未嘗睡眠。謂其脅不至席。遂號脅尊者焉。初至華氏國。憩一樹下。右手指地而告眾曰。此地變金色。當有聖人入會。言訖即變金色。時有長者子富那夜奢。合掌前立。祖問曰。汝從何來。答曰。我心非往。祖曰。汝何處住。答曰。我心非止。祖曰。汝不定邪。曰諸佛亦然。祖曰。汝非諸佛。曰
【現代漢語翻譯】 現代漢語譯本：於是他成爲了第八祖，以佛法教化無量的眾生，使他們全部證得阿羅漢果位。當時，佛陀難提尊者立即顯現神通變化，恢復到原來的座位，安詳寂滅。眾人建造寶塔，埋葬了他的全身。那是景王十二年丙寅年。
第九祖伏䭾密多尊者（Buddhamitra）：
是提伽國人，姓毗舍羅。接受了第八祖的付囑后，前往中印度弘揚佛法。當時有一位名叫香蓋的長者，帶著一個兒子前來瞻仰禮拜。尊者說：『這個孩子在母胎中待了六十年，因此取名為難生。』曾經有一位仙人說這個孩子不是凡人，應當成為弘揚佛法的法器。現在遇到了尊者，可以讓他出家。尊者就為他剃度授戒。在羯磨（Karma）儀式的時候，祥光照亮了座位，還感應到三七（二十一）粒舍利顯現。從此他精進修行，忘記疲勞。之後，尊者告訴他說：『如來（Tathagata）的大法眼藏，現在交付給你，你要好好守護。』於是說了偈語：『真理本來沒有名字，因為有了名字才顯現真理。接受了真實的佛法，就既不是真也不是假。』尊者交付佛法后，就進入滅盡三昧（Nirodha-samāpatti），而般涅槃（Parinirvana）。眾人用香油和旃檀火化，收取捨利，在那爛陀寺（Nalanda）建造佛塔。那是敬王三十五年甲寅年。
第十祖脅尊者（Parsva）：
是中印度人。本名難生。最初將要出生的時候，他的父親夢見一頭白象，背上有一個寶座，寶座上安放著一顆明珠，從門進入，光明照耀四眾。醒來后就生下了他。後來遇到了第九祖，侍奉在左右，從不睡眠，因為他的脅部不挨著蓆子，所以號稱脅尊者。最初到達華氏國，在一棵樹下休息，右手指著地面告訴眾人說：『這塊土地會變成金色，應當有聖人來此聚會。』說完，土地就變成了金色。當時有一位長者的兒子，名叫富那夜奢（Punyayashas），合掌站在前面。尊者問：『你從哪裡來？』回答說：『我的心沒有來處。』尊者說：『你住在哪裡？』回答說：『我的心沒有住處。』尊者說：『你沒有定性嗎？』回答說：『諸佛也是如此。』尊者說：『你不是諸佛。』回答說：
【English Translation】 English version: Then he became the eighth patriarch, transforming countless beings with the Dharma, enabling them all to attain the state of Arhat. At that time, Venerable Buddhanandi immediately manifested supernatural powers, returning to his original seat, serene and still in extinction. The assembly erected a precious stupa to bury his entire body. This occurred in the year Bingyin, the twelfth year of King Jing's reign.
The Ninth Patriarch, Venerable Buddhamitra (Buddhamitra):
Was a native of Tiga, with the surname Vishala. Having received the entrustment from the Eighth Patriarch, he later went to Central India to propagate the Dharma. At that time, there was an elder named Xiang Gai, who brought his son to pay respects to the Patriarch, saying, 'This child has been in the womb for sixty years, hence the name Nansheng (difficult to be born).' Once, a celestial being said that this child was no ordinary person and should become a vessel for the Dharma. Now that he has met the Venerable One, he can be ordained as a monk.' The Patriarch then shaved his head and administered the precepts. During the Karma ceremony, auspicious light illuminated the seat, and twenty-one (three times seven) relics manifested. From then on, he practiced diligently, forgetting fatigue. Later, the Patriarch told him, 'The Tathagata's (Tathagata) great Dharma eye treasury is now entrusted to you. You must protect it well.' Then he spoke the verse: 'True principle originally has no name; because of names, true principle is revealed. Receiving the true Dharma, it is neither true nor false.' After entrusting the Dharma, the Patriarch entered Nirodha-samāpatti (extinction of perception and sensation) and attained Parinirvana (Parinirvana). The assembly cremated him with fragrant oil and sandalwood, collected the relics, and built a stupa at Nalanda Monastery (Nalanda). This occurred in the year Jiayin, the thirty-fifth year of King Jing's reign.
The Tenth Patriarch, Venerable Parsva (Parsva):
Was a native of Central India. His original name was Nansheng. When he was about to be born, his father dreamed of a white elephant with a precious seat on its back, and a bright pearl placed on the seat, entering through the door, illuminating the four assemblies. Upon awakening, he was born. Later, he met the Ninth Patriarch and attended to him, never sleeping. Because his side (flank) never touched the mat, he was called Venerable Parsva (side). Initially, he arrived in Huashi Kingdom and rested under a tree. He pointed to the ground with his right finger and told the assembly, 'This land will turn golden, and a sage should come to this gathering.' After speaking, the land turned golden. At that time, there was an elder's son named Punyayashas (Punyayashas), who stood before him with his palms together. The Patriarch asked, 'Where do you come from?' He replied, 'My mind has no coming.' The Patriarch said, 'Where do you dwell?' He replied, 'My mind has no dwelling.' The Patriarch said, 'Are you without fixed nature?' He replied, 'The Buddhas are also like this.' The Patriarch said, 'You are not the Buddhas.' He replied:
諸佛亦非。祖因說偈曰。此地變金色。預知有聖至。當坐菩提樹。覺華而成已。夜奢復說偈曰。師坐金色地。常說真實義。回光而照我。令入三摩諦。祖知其意。即度出家。復具戒品。乃告之曰。如來大法藏。今付于汝。汝護念之。乃說偈曰。真體自然真。因真說有理。領得真真法。無行亦無止。祖付法已。即現神變。而入涅槃。化火自焚。四眾各以衣裓盛舍利。隨處興塔。而供養之。即貞王二十二年己亥歲也。
十一祖富那夜奢尊者
華氏國人也。姓瞿曇氏。父寶身。既得法于脅尊者。尋詣波羅柰國。有馬鳴大士。迎而作禮問曰。我欲識佛。何者即是。祖曰。汝欲識佛。不識者是。曰佛既不識。焉知是乎。祖曰。既不識佛。焉知不是。曰此是鋸義。祖曰。彼是木義。祖問鋸義者何。曰與師平出。馬鳴卻問木義者何。祖曰汝被我解。馬鳴豁然省悟。稽首歸依。遂求剃度。祖謂眾曰。此大士者。昔為毗舍利國王。其國有一類人。如馬裸露。王運神力。分身為蠶。彼乃得衣。王后復生中印度。馬人感戀悲鳴。因號馬鳴焉。如來記云。吾滅度后六百年。當有賢者馬鳴。于波羅柰國。摧伏異道。度人無量。繼吾傳化。今正是時。即告之曰。如來大法眼藏。今付于汝。即說偈曰。迷悟如隱顯。明暗不相離。今付隱顯
【現代漢語翻譯】 現代漢語譯本： 諸佛也不是永恒不變的。富那夜奢（Punavasu，第十一位祖師的名字）因此說了偈語：『此地變為金色，預知有聖人將至。他將坐在菩提樹下，覺悟之花將會綻放。』 夜奢（尊者的弟子）也說了偈語：『老師坐在金色的土地上，經常宣說真實的意義。請您回過頭來照耀我，讓我進入三摩地（Samadhi，禪定）。』 祖師知道他的心意，就為他剃度出家，並授予他具足戒。然後告訴他說：『如來（Tathagata，佛的稱號）的大法寶藏，現在交付給你，你要好好守護它。』 於是說了偈語：『真體本來就是真，因為真才說有理。領悟了真真的法，就沒有行動也沒有停止。』 祖師交付了佛法之後，就示現神通，進入涅槃（Nirvana，寂滅）。化為火焰自己焚燒。四眾弟子各自用衣角盛裝舍利，隨處建造佛塔來供養。那一年是貞王二十二年己亥年。
第十一祖 富那夜奢尊者（Punavasu）
是華氏國人，姓瞿曇（Gautama）。父親是寶身。尊者從脅尊者（Parsva，第十祖）那裡得到佛法后，前往波羅柰國（Varanasi）。有一位馬鳴大士（Asvaghosa），迎接他並作禮問道：『我想認識佛，哪個才是佛呢？』 祖師說：『你想認識佛，不認識的就是。』 馬鳴說：『佛既然不被認識，怎麼知道那就是佛呢？』 祖師說：『既然不認識佛，怎麼知道那不是佛呢？』 馬鳴說：『這是鋸子的意義。』 祖師說：『那是木頭的意義。』 祖師問：『鋸子的意義是什麼？』 馬鳴說：『與老師平分而出。』 馬鳴反問：『木頭的意義是什麼？』 祖師說：『你被我解開了。』 馬鳴豁然開悟，叩頭歸依，於是請求剃度。祖師對眾人說：『這位大士，過去是毗舍離國（Vaishali）的國王。他的國家有一種人，像馬的陰部。國王運用神力，分身為蠶，他們才得以有衣服穿。國王后來又投生到中印度。馬人感念悲傷地鳴叫，因此號為馬鳴。』 如來（Tathagata，佛的稱號）曾預言說：『我滅度后六百年，當有賢者馬鳴，在波羅柰國（Varanasi），摧伏異端，度化無量眾生，繼承我的教化。』 現在正是時候。於是告訴他說：『如來（Tathagata，佛的稱號）的大法眼藏，現在交付給你。』 於是說了偈語：『迷惑和覺悟就像隱藏和顯現，光明和黑暗不相分離。現在交付給你隱藏和顯現，
【English Translation】 English version: The Buddhas are also not permanent. Punavasu (the name of the 11th Patriarch) therefore spoke a verse: 'This land transforms into golden color, foreknowing that a sage will arrive. He will sit under the Bodhi tree, and the flower of enlightenment will bloom.' Yasha (the Patriarch's disciple) also spoke a verse: 'The teacher sits on the golden land, constantly proclaiming the true meaning. Please turn your light to shine upon me, allowing me to enter Samadhi (meditative absorption).' The Patriarch knew his intention, so he ordained him as a monk and bestowed upon him the complete precepts. Then he told him: 'The great Dharma treasury of the Tathagata (title of the Buddha), I now entrust to you; you must protect it well.' Thereupon he spoke a verse: 'The true essence is naturally true; because of truth, reason is spoken. Comprehending the true true Dharma, there is neither action nor cessation.' After the Patriarch entrusted the Dharma, he manifested spiritual transformations and entered Nirvana (liberation). He transformed into flames and self-immolated. The fourfold assembly each used the corners of their robes to collect the relics, building pagodas everywhere to make offerings. That year was the 22nd year of King Zhen, the year of Ji Hai.
The Eleventh Patriarch, Venerable Punavasu
Was a native of the Hua Kingdom, with the surname Gautama. His father was Baoshen. Having received the Dharma from Parsva (the 10th Patriarch), the Venerable went to the country of Varanasi. There was a great Bodhisattva Asvaghosa, who greeted him and asked with a bow: 'I wish to recognize the Buddha; which one is it?' The Patriarch said: 'If you wish to recognize the Buddha, that which is not recognized is it.' Asvaghosa said: 'Since the Buddha is not recognized, how can one know that it is?' The Patriarch said: 'Since the Buddha is not recognized, how can one know that it is not?' Asvaghosa said: 'This is the meaning of the saw.' The Patriarch said: 'That is the meaning of the wood.' The Patriarch asked: 'What is the meaning of the saw?' Asvaghosa said: 'It comes out equally with the teacher.' Asvaghosa asked in return: 'What is the meaning of the wood?' The Patriarch said: 'You are being cut open by me.' Asvaghosa suddenly awakened, prostrated and took refuge, and then requested ordination. The Patriarch said to the assembly: 'This great Bodhisattva was formerly the king of the country of Vaishali. In his country, there was a type of people who resembled the vulva of a horse. The king used his divine power, dividing himself into silkworms, so that they could have clothes to wear. The king was later reborn in Central India. The horse-people, feeling grateful and sad, cried out, hence the name Asvaghosa.' The Tathagata (title of the Buddha) once prophesied: 'Six hundred years after my Nirvana (liberation), there will be a wise man Asvaghosa, in the country of Varanasi, who will subdue heretical paths, liberate countless beings, and continue my teachings.' Now is the time. Thereupon he told him: 'The great Dharma eye treasury of the Tathagata (title of the Buddha), I now entrust to you.' Thereupon he spoke a verse: 'Delusion and enlightenment are like hiding and revealing; light and darkness are inseparable. Now I entrust to you hiding and revealing,'
法。非一亦非二。尊者付法已。即現神變。湛然圓寂。眾興寶塔。以閟全身。即安王十四年戊戌歲也。
十二祖馬鳴大士者
波羅柰國人也。亦名功勝。以有作無作諸功德最為殊勝。故名焉。既受法于夜奢尊者。後於華氏國。轉妙法輪。忽有老人。座前仆地。祖謂眾曰。此非庸流。當有異相。言訖不見。俄從地涌出一金色人。復化為女子。右手指祖而說偈曰。稽首長老尊。當受如來記。今於此地上。宣通第一義。說偈已瞥然不見。祖曰。將有魔來與吾較(音角)力。有頃風雨暴至。天地晦冥。祖曰魔之來信矣。吾當除之。即指空中。現一大金龍。奮發威神。震動山嶽。祖儼然于座。魔事隨滅。經七日有一小蟲。大若蟭螟。潛形座下。祖以手取之示眾曰。斯乃魔之所變。盜聽吾法耳。乃放之令去。魔不能動。祖告之曰。汝但歸依三寶。即得神通。遂複本形。作禮懺悔。祖問曰。汝名誰邪。眷屬多少。曰我名迦毗摩羅。有三千眷屬。祖曰盡汝神力。變化若何。曰我化巨海。極為小事。祖曰汝化性海得否。曰何謂性海。我未嘗知。祖即為說性海曰。山河大地。皆依建立。三昧六通。由茲發現。迦毗摩羅聞言遂發信心。與徒眾三千俱求剃度。祖乃召五百羅漢。與授具戒。復告之曰。如來大法眼藏。今當付汝。汝聽
【現代漢語翻譯】 現代漢語譯本 法。非一亦非二。尊者傳授佛法完畢，隨即示現神通，安詳圓寂。眾人建造寶塔，將他的全身安葬其中。時間是安王十四年戊戌年。
第十二祖 馬鳴大士（Aśvaghoṣa）
是波羅奈國（Varanasi）人。也叫功勝，因為他所具有的有為和無為的功德最為殊勝，所以得名。他從夜奢尊者（Yasha）那裡接受佛法后，在華氏國（Hua氏國，具體位置待考）弘揚妙法。忽然有一位老人，在他座前倒地。祖師對眾人說：『此人不是普通人，當有奇異的相貌。』說完就不見了。一會兒，從地裡涌出一個金色的人，又變成一個女子，用右手指著祖師說偈語：『稽首長老尊，當受如來記。今於此地上，宣通第一義。』說完偈語就忽然不見了。祖師說：『將有魔來與我較量。』不久，狂風暴雨驟然而至，天地一片昏暗。祖師說：『魔的到來是確實的，我應當除去他。』隨即指向空中，顯現出一條巨大的金龍，奮發威猛的神力，震動山嶽。祖師端坐在座位上，魔事隨即消失。過了七天，有一隻小蟲，像蟭螟一樣大，隱藏在座位下面。祖師用手抓住它，向眾人展示說：『這是魔所變化的，來偷聽我的佛法。』於是放它離開，魔卻不能動彈。祖師告訴它說：『你只要歸依三寶，就能得到神通。』於是恢復了原來的形狀，行禮懺悔。祖師問：『你叫什麼名字？有多少眷屬？』回答說：『我名叫迦毗摩羅（Kapimala），有三千眷屬。』祖師說：『用盡你的神力，能變化成什麼？』回答說：『我變化成巨大的海，是極小的事情。』祖師說：『你能變化成性海嗎？』回答說：『什麼是性海？我從未聽說過。』祖師就為他說性海：『山河大地，都依它而建立；三昧六通，由它而發現。』迦毗摩羅聽了，於是生起信心，與三千徒眾一起請求剃度。祖師於是召集五百羅漢，為他們授具足戒。又告訴他們說：『如來大法眼藏，現在應當傳授給你們。你們聽著。』
【English Translation】 English version 'Dharma. It is neither one nor two.' After the Venerable transmitted the Dharma, he manifested supernatural powers and entered tranquil Nirvana. The assembly erected a precious pagoda to enshrine his entire body. This occurred in the year Wu-Xu, the fourteenth year of King An's reign.
The Twelfth Patriarch, the Great Master Aśvaghoṣa (Horse Neigh)
Was a native of the kingdom of Varanasi (City in India). He was also known as Gong Sheng (Merit Victory), because his meritorious virtues, both conditioned and unconditioned, were the most outstanding, hence the name. After receiving the Dharma from Venerable Yasha (Name of a monk), he turned the wonderful Dharma wheel in the Hua氏 kingdom (Country name). Suddenly, an old man fell to the ground before his seat. The Patriarch said to the assembly, 'This is no ordinary person; there will be an extraordinary appearance.' As soon as he finished speaking, the old man disappeared. A golden man emerged from the ground, and then transformed into a woman, pointing at the Patriarch with her right finger and reciting a verse: 'Homage to the venerable elder, who shall receive the Tathagata's prediction. Here on this earth, proclaim the supreme meaning.' After reciting the verse, she vanished. The Patriarch said, 'A demon will come to contend with me.' Soon after, a violent storm arose, and heaven and earth became dark. The Patriarch said, 'The demon's arrival is certain; I shall eliminate him.' He pointed to the sky, and a great golden dragon appeared, displaying its majestic power, shaking mountains and peaks. The Patriarch remained serene on his seat, and the demonic events disappeared. After seven days, a small insect, as small as a gnat, hid beneath the seat. The Patriarch took it in his hand and showed it to the assembly, saying, 'This is a transformation of the demon, eavesdropping on my Dharma.' He released it, but the demon could not move. The Patriarch told it, 'If you take refuge in the Three Jewels, you will obtain supernatural powers.' It then reverted to its original form, prostrated, and repented. The Patriarch asked, 'What is your name? How many are your kin?' It replied, 'My name is Kapimala (Dark Garland), and I have three thousand kin.' The Patriarch said, 'Using all your supernatural power, what can you transform into?' It replied, 'Transforming into a giant sea is a very small matter.' The Patriarch said, 'Can you transform into the nature-sea?' It replied, 'What is the nature-sea? I have never heard of it.' The Patriarch then explained the nature-sea to him, saying, 'Mountains, rivers, and the great earth are all established upon it; Samadhi and the six supernatural powers arise from it.' Upon hearing this, Kapimala developed faith and, with his three thousand followers, requested ordination. The Patriarch then summoned five hundred Arhats and conferred the complete precepts upon them. He further told them, 'The Tathagata's great Dharma-eye treasury, I shall now transmit to you. Listen.'
偈言。隱顯即本法。明暗元不二。今付悟了法。非取亦非離。付囑已。即入龍奮迅三昧。挺身空中。如日輪相。然後示滅。四眾以真體藏之龍龕。即顯王三十七年甲午歲也。
十三祖迦毗摩羅尊者
華氏國人也。初為外道。有徒三千。通諸異論。後於馬鳴尊者得法。領徒至西印度。彼有太子。名云自在。仰尊者名。請于宮中供養。祖曰。如來有教。沙門不得親近國王大臣權勢之家。太子曰。今我國城之北有大山焉。山有一石窟。可禪寂於此否。祖曰諾。即入彼山行數里。逢一大蟒。祖直前不顧。盤繞祖身。祖因與授三皈依。蟒聽訖而去。祖將至石窟。復有一老人。素服而出。合掌問訊。祖曰。汝何所止。答曰。我昔嘗為比丘。多樂寂靜。有初學比丘。數來請益。而我煩于應答。起嗔恨想。命終墮為蟒身。住是窟中。今已千載。適遇尊者。獲聞戒法。故來謝爾。祖問曰。此山更有何人居止。曰北去十里。有大樹蔭覆五百大龍。其樹王名龍樹。常為龍眾說法。我亦聽受耳。祖遂與徒眾詣彼。龍樹出迎曰。深山孤寂。龍蟒所居。大德至尊。何枉神足。祖曰吾非至尊。來訪賢者。龍樹默唸曰。此師得決定性明道眼否。是大聖繼真乘否。祖曰。汝雖心語。我已意知。但辦出家。何慮吾之不聖。龍樹聞已悔謝。祖即與
【現代漢語翻譯】 現代漢語譯本 偈語說：『隱和顯就是根本的佛法，明和暗原本就沒有分別。現在傳給你頓悟的佛法，不是執取也不是舍離。』傳法完畢，就進入龍奮迅三昧（一種禪定狀態）。身體升到空中，呈現出如太陽一般的形象，然後示現涅槃。四眾弟子將他的真身安葬在龍龕（安葬舍利的石室）。那時是顯王三十七年甲午年。
第十三祖 迦毗摩羅尊者（Kāpimala）
是華氏國人。最初是外道，有三千門徒，精通各種不同的理論。後來從馬鳴尊者（Aśvaghoṣa）那裡得到佛法。帶領門徒前往西印度。那裡有一位太子，名叫云自在（Meghasvatantra），仰慕尊者的名聲，邀請到宮中供養。尊者說：『如來有教導，沙門（出家人）不得親近國王、大臣等有權勢的人家。』太子說：『現在我國都城北面有一座大山，山中有一個石窟，可以在那裡禪修嗎？』尊者說：『可以。』於是進入那座山，走了幾里路，遇到一條大蟒蛇。尊者直接向前走，毫不顧忌。蟒蛇盤繞尊者的身體。尊者於是為它授三皈依（皈依佛、法、僧）。蟒蛇聽完后就離開了。尊者將要到達石窟時，又有一位老人，穿著素服出來，合掌問訊。尊者問：『你住在這裡做什麼？』老人回答說：『我以前曾經是比丘（出家人），喜歡安靜。有初學的比丘，多次來請教，我厭煩于回答，產生了嗔恨的想法，命終后墮落為蟒蛇身，住在這石窟中，已經一千年了。恰好遇到尊者，有幸聽到戒法，所以來感謝您。』尊者問：『這座山中還有什麼人居住？』回答說：『向北十里，有一棵大樹，樹蔭覆蓋著五百條大龍。那棵樹王名叫龍樹（Nāgārjuna），經常為龍眾說法，我也聽受。』尊者於是和徒眾前往那裡。龍樹出來迎接說：『深山孤寂，是龍蟒居住的地方，大德至尊，為何屈尊降臨？』尊者說：『我不是至尊，是來拜訪賢者的。』龍樹心裡默唸：『這位師父得到決定性的明道眼了嗎？是大聖繼承真乘（真正的佛法）嗎？』尊者說：『你雖然心裡在說，我已經用意念知道了。只要辦理出家，何必擔心我不是聖人？』龍樹聽了之後，後悔謝罪。尊者就為他
【English Translation】 English version The verse says: 'The hidden and the manifest are the fundamental Dharma. Light and darkness are originally not two. Now I entrust to you the Dharma of enlightenment, which is neither grasping nor abandoning.' After the transmission, he entered the Dragon Swift Samadhi (a state of meditation). His body rose into the air, appearing like the sun, and then manifested Nirvana. The fourfold assembly buried his true body in the Dragon Shrine (a stone chamber for burying relics). That was the year Jiawu, the thirty-seventh year of King Xian.
The Thirteenth Patriarch, Venerable Kāpimala
He was a native of the country of Huashi. Initially, he was a follower of other paths, with three thousand disciples, proficient in various different theories. Later, he obtained the Dharma from Venerable Aśvaghoṣa. He led his disciples to West India. There was a prince there named Meghasvatantra, who admired the Venerable's reputation and invited him to be supported in the palace. The Venerable said, 'The Tathagata has taught that śramaṇas (monastics) should not be close to the powerful families of kings and ministers.' The prince said, 'Now, north of our capital city, there is a large mountain, and in the mountain, there is a stone cave. Can one practice meditation there?' The Venerable said, 'Yes.' So he entered that mountain and walked several miles, encountering a large python. The Venerable walked straight ahead without hesitation. The python coiled around the Venerable's body. The Venerable then bestowed upon it the Three Refuges (refuge in the Buddha, Dharma, and Sangha). After the python listened, it left. When the Venerable was about to reach the stone cave, an old man in plain clothes came out and greeted him with palms together. The Venerable asked, 'What are you doing living here?' The old man replied, 'I was once a bhikṣu (monk), who enjoyed tranquility. Some novice bhikṣus often came to ask for instruction, and I was annoyed by answering, giving rise to thoughts of anger. After death, I fell into the body of a python, living in this stone cave for a thousand years. Fortunately, I encountered the Venerable and had the opportunity to hear the precepts, so I came to thank you.' The Venerable asked, 'Are there any other people living in this mountain?' He replied, 'Ten miles to the north, there is a large tree, the shade of which covers five hundred great dragons. The king of that tree is named Nāgārjuna, who often preaches the Dharma to the dragon assembly, and I also listen.' The Venerable then went there with his disciples. Nāgārjuna came out to greet them, saying, 'The deep mountains are desolate, the dwelling place of dragons and pythons. Virtuous and venerable one, why do you condescend to descend?' The Venerable said, 'I am not the most venerable, but I have come to visit the worthy.' Nāgārjuna silently thought, 'Has this teacher attained the definitive eye of enlightenment? Is he a great sage inheriting the true vehicle (the true Dharma)?' The Venerable said, 'Although you are speaking in your mind, I already know it with my intention. Just take care of ordination, why worry that I am not a sage?' After Nāgārjuna heard this, he repented and apologized. The Venerable then
度脫。及五百龍眾俱授具戒。復告之曰。今以如來大法眼藏。付囑于汝。諦聽偈言。非隱非顯法。說是真實際。悟此隱顯法。非愚亦非智。付法已。即現神變。化火焚身。龍樹收五色舍利。建塔焉。即赧王四十一年壬辰歲也。
十四祖龍樹尊者
西天竺國人也。亦名龍勝。始於摩羅尊者得法。后至南印度。彼國之人。多信福業。祖為說法。遞相謂曰。人有福業。世間第一。徒言佛性。誰能睹之。祖曰。汝欲見佛性。先須除我慢。彼人曰。佛性大小。祖曰。非大非小。非廣非狹。無福無報。不死不生。彼聞理勝。悉回初心。祖復于座上。現自在身。如滿月輪。一切眾唯聞法音不睹祖相。彼眾中有長者子。名迦那提婆。謂眾曰。識此相否。眾曰。目所未睹。安能辨識。提婆曰。此是尊者。現佛性體相。以示我等。何以知之。蓋以無相三昧。形如滿月。佛性之義。廓然虛明。言訖輪相即隱。復居本座。而說偈言。身現圓月相。以表諸佛體。說法無其形。用辨非聲色。彼眾聞偈。頓悟無生。咸愿出家。以求解脫。祖即為剃髮。命諸聖授具。其國先有外道五千餘眾。作大幻術。眾皆宗仰。祖悉為化之。令歸三寶。復造大智度論中論十二門論。垂之於世。后告上首弟子迦那提婆曰。如來大法眼藏。今當付汝。聽吾偈言
【現代漢語翻譯】 現代漢語譯本 度脫他們。以及五百龍眾，都授予了具足戒（佛教出家人的最高戒律）。龍樹尊者又告訴他們說：『現在將如來（佛陀）的大法眼藏（正法）交付給你們。仔細聽我的偈語：不是隱藏也不是顯現的法，這才是真正的實際。領悟這隱藏和顯現的法，就不是愚笨也不是智慧。』交付了正法后，龍樹尊者立即顯現神通變化，化為火焰焚燒自身。龍樹收集五色舍利（佛教聖物），建造佛塔供奉。那一年是赧王四十一年，壬辰年。
第十四祖 龍樹尊者
是西天竺國（古代印度）人。也叫龍勝。最初從摩羅尊者那裡得到正法。後來到了南印度。那個國家的人，大多相信行善積福。龍樹尊者為他們說法，他們互相說道：『人有福報，是世間第一。只是說佛性，誰能看到呢？』龍樹尊者說：『你們想要見到佛性，首先必須去除我慢（驕傲自大）。』那些人說：『佛性有大小嗎？』龍樹尊者說：『不是大也不是小，不是廣也不是狹。沒有福報也沒有罪報，不死也不生。』那些人聽了覺得道理殊勝，都改變了最初的想法。龍樹尊者又在座位上，顯現自在之身，像滿月一樣。所有人都只聽到法音，看不到龍樹尊者的相貌。那些人中有一個長者的兒子，名叫迦那提婆（Kanadeva）。他對眾人說：『你們認識這個相嗎？』眾人說：『眼睛沒有看到過，怎麼能辨認出來呢？』迦那提婆說：『這是尊者，顯現佛性的體相，來向我們展示。為什麼知道呢？因為這是用無相三昧（一種禪定），形狀像滿月。佛性的意義，空曠而明亮。』說完，滿月之相就消失了，龍樹尊者又回到原來的座位上，說了偈語：『身體顯現圓月之相，用來表示諸佛的本體。說法沒有固定的形狀，用以辨別不是聲音和顏色。』那些人聽了偈語，頓時領悟了無生（不生不滅的真理），都願意出家，以求解脫。龍樹尊者就為他們剃髮，命令眾聖為他們授予具足戒。那個國家先前有外道五千多人，會做大的幻術，眾人都信奉仰慕他們。龍樹尊者都教化了他們，讓他們歸依三寶（佛、法、僧）。又造了大智度論、中論、十二門論，流傳於世。後來告訴上首弟子迦那提婆說：『如來（佛陀）的大法眼藏（正法），現在應當交付給你。聽我的偈語：』
【English Translation】 English version He delivered them. And all five hundred of the Dragon assembly were given the complete precepts (the highest precepts for Buddhist monks and nuns). He further told them, 'Now I entrust to you the Tathagata's (Buddha's) Great Dharma Eye Treasury (the true Dharma). Listen carefully to my verse: The Dharma is neither hidden nor revealed; this is the true reality. To awaken to this hidden and revealed Dharma is neither foolish nor wise.' After entrusting the Dharma, he immediately manifested a divine transformation, transforming into flames and burning his body. Nagarjuna (Longshu) collected the five-colored relics (Buddhist sacred objects) and built a pagoda to enshrine them. That year was the 41st year of King Nan, the year of Ren Chen.
The Fourteenth Patriarch, Venerable Nagarjuna (Longshu)
He was a native of West India (ancient India). He was also known as Longsheng. He initially obtained the Dharma from Venerable Moluo. Later, he went to South India. The people of that country mostly believed in meritorious deeds. Nagarjuna preached to them, and they said to each other, 'Having merit is the most important thing in the world. We only talk about Buddha-nature; who can see it?' Nagarjuna said, 'If you want to see Buddha-nature, you must first remove your arrogance.' Those people said, 'Is Buddha-nature large or small?' Nagarjuna said, 'It is neither large nor small, neither wide nor narrow. It has neither merit nor retribution, neither death nor birth.' Those people heard that the principle was superior and changed their initial thoughts. Nagarjuna again manifested a self-existent body on the seat, like a full moon. Everyone only heard the Dharma sound and did not see Nagarjuna's appearance. Among those people was the son of an elder, named Kanadeva. He said to the assembly, 'Do you recognize this form?' The assembly said, 'Our eyes have not seen it; how can we recognize it?' Kanadeva said, 'This is the Venerable One, manifesting the substance of Buddha-nature to show us. How do we know this? Because it is using the Samadhi of No-Form (a type of meditation), shaped like a full moon. The meaning of Buddha-nature is vast and clear.' After he finished speaking, the full moon form disappeared, and Nagarjuna returned to his original seat and spoke a verse: 'The body manifests the form of a round moon to represent the bodies of all Buddhas. Preaching the Dharma has no fixed form, to distinguish it from sound and color.' Those people heard the verse and suddenly awakened to non-birth (the truth of non-birth and non-death), and all wished to renounce the world to seek liberation. Nagarjuna shaved their heads and ordered the saints to give them the complete precepts. In that country, there were previously more than five thousand heretics who performed great illusions, and everyone revered them. Nagarjuna transformed them all, causing them to take refuge in the Three Jewels (Buddha, Dharma, Sangha). He also created the Mahaprajnaparamita Sastra, the Madhyamaka Sastra, and the Twelve Gate Sastra, which were passed down to the world. Later, he told his chief disciple, Kanadeva, 'The Tathagata's (Buddha's) Great Dharma Eye Treasury (the true Dharma) should now be entrusted to you. Listen to my verse:'
。為明隱顯法。方說解脫理。於法心不證。無瞋亦無喜。付法訖。入月輪三昧。廣現神變。復就本座。凝然禪寂。迦那提婆。與諸四眾。共建寶塔。以葬焉。即秦始皇三十五年己丑歲也。
十五祖迦那提婆尊者
南天竺國人也。姓毗舍羅。初求福業。兼樂辯論。后謁龍樹大士。將及門。龍樹知是智人。先遣侍者。以滿缽水。置於座前。尊者睹之。即以一針投之而進。欣然契會。龍樹即為說法。不起于座。現月輪相。唯聞其聲。不見其形。祖語眾曰。今此瑞者。師現佛性。表說法非聲色也。祖既得法。后至迦毗羅國。彼有長者。曰梵摩凈德。一日園樹生耳如菌。味甚美。唯長者與第二子羅睺羅多。取而食之。取已隨長。盡而復生。自余親屬。皆不能見。祖知其宿因。遂至其家。長者乃問其故。祖曰。汝家昔曾供養一比丘。然此比丘。道眼未明。以虛沾信施故報為木菌。唯汝與子。精誠供養。得以享之。余即否矣。又問長者年多少。答曰七十有九。祖乃說偈曰。入道不通理。復身還信施。汝年八十一。此樹不生耳。長者聞偈已。彌加嘆伏。且曰弟子衰老。不能事師。愿舍次子。隨師出家。祖曰。昔如來記此子。當第二五百年。為大教主。今之相遇。蓋符宿因。即與剃髮執侍。至巴連弗城。聞諸外道慾障佛法。
【現代漢語翻譯】 現代漢語譯本：爲了闡明隱秘而顯現的佛法，才宣說解脫的道理。如果內心沒有證悟佛法，就不會有嗔恨，也不會有喜悅。交付佛法完畢后，迦那提婆尊者進入月輪三昧（一種禪定狀態），廣為顯現神通變化，然後回到原來的座位，凝神禪定。迦那提婆（Kanadeva）與四眾弟子共同建造寶塔，將他安葬。那一年是秦始皇三十五年，己丑年。
第十五祖 迦那提婆尊者（Kanadeva）
是南天竺國（Southern India）人，姓毗舍羅（Vishala）。最初追求福報功業，也喜歡辯論。後來去拜見龍樹大士（Nagarjuna）。將要到達龍樹（Nagarjuna）的住所時，龍樹（Nagarjuna）知道他是位有智慧的人，先派侍者用盛滿水的缽，放在座位前。迦那提婆尊者（Kanadeva）看到后，立刻用一根針投進缽中，然後才進去，欣然領會了龍樹（Nagarjuna）的用意。龍樹（Nagarjuna）就為他說法，沒有離開座位，顯現出月輪的形象，只聽見聲音，看不見形體。龍樹（Nagarjuna）對眾人說：『現在這種祥瑞的景象，是老師顯現佛性，表明說法不在於聲音和形色。』迦那提婆尊者（Kanadeva）得到佛法后，後來到了迦毗羅國（Kapila）。那裡有一位長者，名叫梵摩凈德（Brahmavisuddhi）。一天，園中的樹木長出像蘑菇一樣的木耳，味道非常鮮美，只有長者和他的第二個兒子羅睺羅多（Rahulata）才能採摘食用。採摘后木耳會隨著生長，採摘完了又會重新長出來。其餘的親屬都看不見。迦那提婆尊者（Kanadeva）知道這是他們的宿世因緣，於是來到長者的家中。長者問他這是什麼緣故。迦那提婆尊者（Kanadeva）說：『你們家過去曾經供養一位比丘（bhiksu），但是這位比丘（bhiksu）的道眼沒有開明，虛假地接受了你們的供養，所以轉世為木菌來報答。只有你和你的兒子，以精誠之心供養，才能享用它，其餘的人就不行了。』又問長者多少歲了，長者回答說七十九歲。迦那提婆尊者（Kanadeva）於是說偈語：『入道不通理，復身還信施。汝年八十一，此樹不生耳。』長者聽了偈語后，更加讚歎佩服，並且說：『弟子已經衰老，不能侍奉師父，願意捨棄第二個兒子，跟隨師父出家。』迦那提婆尊者（Kanadeva）說：『過去如來（Tathagata）預言這個孩子，將在第二個五百年中，成為大教主。今天我們相遇，正符合過去的因緣。』於是為他剃髮，讓他執侍。後來到了巴連弗城（Pataliputra），聽說各位外道想要阻礙佛法。
【English Translation】 English version: To illuminate the hidden and manifest Dharma, the principle of liberation is explained. If the mind does not realize the Dharma, there will be neither anger nor joy. After the Dharma was transmitted, Kanadeva (迦那提婆) entered the Samadhi of the Lunar Wheel (月輪三昧), widely displaying miraculous transformations, and then returned to his original seat, absorbed in meditation. Kanadeva (迦那提婆), together with the fourfold assembly, built a precious pagoda to bury him. That year was the thirty-fifth year of Qin Shi Huang, the year of Ji Chou.
The Fifteenth Patriarch, Venerable Kanadeva (迦那提婆)
He was a native of Southern India (南天竺國), with the surname Vishala (毗舍羅). Initially, he sought blessings and meritorious deeds, and also enjoyed debate. Later, he went to pay respects to the great master Nagarjuna (龍樹大士). As he was about to reach Nagarjuna's (龍樹) residence, Nagarjuna (龍樹), knowing he was a wise man, first sent a attendant to place a bowl full of water in front of the seat. Upon seeing it, Kanadeva (迦那提婆) immediately threw a needle into the bowl and then entered, joyfully understanding the intention. Nagarjuna (龍樹) then expounded the Dharma for him, without rising from his seat, manifesting the appearance of the Lunar Wheel, only hearing his voice, but not seeing his form. Nagarjuna (龍樹) said to the assembly: 'This auspicious sign now is the teacher manifesting the Buddha-nature, indicating that the Dharma is not in sound or form.' After Kanadeva (迦那提婆) received the Dharma, he later went to Kapila (迦毗羅國). There was an elder there named Brahmavisuddhi (梵摩凈德). One day, the trees in his garden grew ears like mushrooms, which tasted very delicious. Only the elder and his second son, Rahulata (羅睺羅多), could pick and eat them. After being picked, the ears would grow again, and after being exhausted, they would grow again. The rest of the relatives could not see them. Kanadeva (迦那提婆), knowing their past karma, went to the elder's house. The elder asked him the reason for this. Kanadeva (迦那提婆) said: 'Your family once made offerings to a bhiksu (比丘), but this bhiksu's (比丘) eye of the Tao was not clear, and he falsely accepted your offerings, so he was reborn as wood fungus to repay you. Only you and your son, with sincere devotion, can enjoy it; the rest cannot.' He also asked the elder how old he was, and the elder replied that he was seventy-nine years old. Kanadeva (迦那提婆) then spoke a verse: 'Entering the Tao without understanding the principle, returning to repay the offerings. You are eighty-one years old, and this tree will not grow ears.' After hearing the verse, the elder was even more amazed and admired, and said: 'This disciple is old and cannot serve the master. I am willing to give up my second son to follow the master and become a monk.' Kanadeva (迦那提婆) said: 'In the past, the Tathagata (如來) predicted that this child would become a great leader of the teachings in the second five hundred years. Our meeting today is in accordance with past karma.' He then shaved his head and had him serve as an attendant. Later, he went to Pataliputra (巴連弗城) and heard that various heretics wanted to obstruct the Buddha-dharma.
計之既久。祖乃執長幡。入彼眾中。彼問祖曰。汝何不前。祖曰。汝何不后。彼曰汝似賤人。祖曰。汝似良人。彼曰汝解何法。祖曰。汝百不解。彼曰。我欲得佛。祖曰。我灼然得佛。彼曰汝不合得。祖曰。元道我得。汝實不得。彼曰。汝既不得。云何言得。祖曰。汝有我故。所以不得。我無我我故自當得。彼辭既屈。乃問祖曰。汝名何等。祖曰。我名迦那提婆。彼既夙聞祖名。乃悔過致謝。時眾中猶互興問難。祖折以無礙之辯。由是歸伏。乃告上足羅睺羅多。而付法眼。偈曰。本對傳法人。為說解脫理。於法實無證。無終亦無始。祖說偈已。入奮迅定。身放八光。而歸寂滅。學眾興塔而供養之。即前漢文帝十九年庚辰歲也。
十六祖羅睺羅多尊者
迦毗羅國人也。行化至室羅筏城。有河名曰金水。其味殊美。中流復現五佛影。祖告眾曰。此河之源。凡五百里。有聖者僧伽難提。居於彼處。佛志一千年后。當紹聖位。語已領諸學眾。溯流而上。至彼見僧伽難提安坐入定。祖與眾伺之。經三七日。方從定起。祖問曰。汝身定邪心定邪。提曰。身心俱定。祖曰。身心俱定。何有出入。提曰。雖有出入。不失定相。如金在井。金體常寂。祖曰。若金在井。若金出井。金無動靜。何物出入。提曰。言金動靜。何物
【現代漢語翻譯】 現代漢語譯本： 經過長時間的計劃，迦那提婆（Kanadeva）祖師拿著長幡，走入他們的隊伍中。他們問祖師說：『你為什麼不向前？』祖師說：『你為什麼不向后？』他們說：『你像**。』祖師說：『你像好人。』他們說：『你理解什麼法？』祖師說：『你百般不理解。』他們說：『我想要成佛。』祖師說：『我確實能成佛。』他們說：『你不應該能成佛。』祖師說：『原本的道讓我能成佛，你實際上不能成佛。』他們說：『你既然不能成佛，為什麼說能成佛？』祖師說：『因為你有「我」的執著，所以不能成佛。我沒有「我」的執著，自然應當能成佛。』 他們辯論失敗，於是問祖師說：『你叫什麼名字？』祖師說：『我名叫迦那提婆（Kanadeva）。』他們早就聽說過祖師的名字，於是後悔並道歉。當時眾人中仍然互相提出疑問和辯難，祖師用無礙的辯才折服了他們，因此他們歸順信服。於是祖師告訴他的得意弟子羅睺羅多（Rahulata），並將佛法傳給他。偈語說：『本來是面對傳法之人，為他說解脫的道理。對於法實際上沒有證得，沒有終結也沒有開始。』 祖師說完偈語后，進入奮迅定（一種禪定狀態），身體放出八種光芒，然後歸於寂滅。學眾建造佛塔來供養他。這正是前漢文帝十九年庚辰年。
第十六祖羅睺羅多尊者（Rahulata）： 是迦毗羅國（Kapila）人。他行教化來到室羅筏城（Sravasti）。有一條河名叫金水（Golden Water River），味道非常美好。河流中央又顯現出五佛的影像。祖師告訴眾人說：『這條河的源頭，大約五百里遠，有聖者僧伽難提（Sanghanandi），居住在那裡。佛陀涅槃一千年后，他將繼承聖位。』說完，帶領眾弟子，逆流而上。到達那裡，看見僧伽難提（Sanghanandi）安穩地坐著入定。祖師和眾人等待他。經過二十一天，才從禪定中出來。祖師問：『你的身體入定呢，還是心入定呢？』僧伽難提（Sanghanandi）說：『身心都入定。』祖師說：『身心都入定，怎麼會有出入呢？』僧伽難提（Sanghanandi）說：『雖然有出入，但不失去禪定的狀態。就像金子在井裡，金子的本體常常是寂靜的。』祖師說：『如果金子在井裡，如果金子出井，金子沒有動靜，是什麼東西出入呢？』僧伽難提（Sanghanandi）說：『說金子動靜，是什麼東西動靜呢？』
【English Translation】 English version: After a long period of planning, the Patriarch Kanadeva (Kanadeva) took a long banner and entered their midst. They asked the Patriarch, 'Why do you not go forward?' The Patriarch said, 'Why do you not go backward?' They said, 'You are like a **.' The Patriarch said, 'You are like a good person.' They said, 'What Dharma do you understand?' The Patriarch said, 'You understand nothing.' They said, 'I want to become a Buddha.' The Patriarch said, 'I will certainly become a Buddha.' They said, 'You should not be able to become a Buddha.' The Patriarch said, 'The original Dao allows me to become a Buddha, but you actually cannot.' They said, 'Since you cannot become a Buddha, why do you say you can?' The Patriarch said, 'Because you have the attachment to "self", you cannot become a Buddha. I have no attachment to "self", so I should naturally be able to become a Buddha.' They were defeated in debate, so they asked the Patriarch, 'What is your name?' The Patriarch said, 'My name is Kanadeva (Kanadeva).' They had long heard of the Patriarch's name, so they repented and apologized. At that time, the people still raised questions and debates among themselves, and the Patriarch subdued them with unimpeded eloquence, so they submitted and believed. Then the Patriarch told his favorite disciple Rahulata (Rahulata) and passed on the Dharma to him. The verse says: 'Originally facing the person who transmits the Dharma, speaking to him the principle of liberation. In reality, there is no attainment of the Dharma, no end and no beginning.' After the Patriarch finished speaking the verse, he entered the Samadhi of Vigorous Progress (a state of meditation), and his body emitted eight kinds of light, and then he returned to stillness. The disciples built a pagoda to make offerings to him. This was exactly the year of Gengchen, the nineteenth year of Emperor Wen of the Former Han Dynasty.
The Sixteenth Patriarch, the Venerable Rahulata (Rahulata): He was a native of Kapila (Kapila). He traveled to Sravasti (Sravasti) to teach. There was a river called the Golden Water River (Golden Water River), and its taste was very delicious. In the middle of the river, the images of five Buddhas appeared. The Patriarch told the people, 'The source of this river is about five hundred miles away, and there is a sage, Sanghanandi (Sanghanandi), living there. One thousand years after the Buddha's Nirvana, he will inherit the holy position.' After speaking, he led his disciples upstream. When they arrived there, they saw Sanghanandi (Sanghanandi) sitting peacefully in meditation. The Patriarch and the people waited for him. After twenty-one days, he came out of meditation. The Patriarch asked, 'Is your body in Samadhi, or is your mind in Samadhi?' Sanghanandi (Sanghanandi) said, 'Both body and mind are in Samadhi.' The Patriarch said, 'If both body and mind are in Samadhi, how can there be coming and going?' Sanghanandi (Sanghanandi) said, 'Although there is coming and going, the state of Samadhi is not lost. Like gold in a well, the essence of gold is always still.' The Patriarch said, 'If the gold is in the well, if the gold is out of the well, the gold has no movement or stillness, what is it that comes and goes?' Sanghanandi (Sanghanandi) said, 'Speaking of the movement and stillness of gold, what is it that moves and is still?'
出入。言金出入。金非動靜。祖曰。若金在井。出者何金。若金出井。在者何物。提曰。金若出井。在者非金。金若在井。出者非物。祖曰。此義不然。提曰。彼義非著。祖曰。此義當墮。提曰。彼義不成。祖曰。彼義不成。我義成矣。提曰。我義雖成。法非我故。祖曰。我義已成。我無我故。提曰。我無我故。覆成何義。祖曰。我無我故。故成汝義。提曰。仁者師誰。得是無我。祖曰。我師迦那提婆。證是無我。難提以偈贊曰。稽首提婆師。而出於仁者。仁者無我故。我欲師仁者。祖以偈答曰。我已無我故。汝須見我我。汝若師我故。知我非我我。難提心意豁然。即求度脫。祖曰。汝心自在。非我所繫。語已即以右手擎金缽舉至梵宮。取彼香飯。將齋大眾。而大眾忽生厭惡之心。祖曰。非我之咎。汝等自業。即命難提。分座同食。眾復訝之。祖曰。汝不得食。皆由此故。當知與吾分座者。即過去娑羅樹王如來也。愍物降跡汝輩亦莊嚴劫中。已至三果。而未證無漏者也。眾曰。我師神力斯可信矣。彼云過去佛者。即竊疑焉。難提知眾生慢乃曰。世尊在日。世界平正。無有丘陵江河溝洫。水悉甘美。草木滋茂。國土豐盈。無八苦行十善。自雙樹示滅。八百餘年。世界丘墟。樹木枯悴。人無至信。正念輕微。不信真如。唯
【現代漢語翻譯】 現代漢語譯本： 『出入』。有人說金子的『出入』。金子本身並非動或靜。菩提達摩說：『如果金子在井裡，那麼被取出的又是什麼金子？如果金子被取出井外，那麼留在井裡的又是什麼東西？』難提說：『金子如果被取出井外，留在井裡的就不是金子。金子如果在井裡，被取出的就不是東西。』菩提達摩說：『這種理解不對。』難提說：『您的理解執著于有。』菩提達摩說：『你的理解會墮入邪見。』難提說：『您的理解不成立。』菩提達摩說：『您的理解不成立，我的理解就成立了。』難提說：『我的理解即使成立，法也不是屬於我的。』菩提達摩說：『我的理解已經成立，因為我沒有『我』。』難提說：『我沒有『我』，又成立什麼理解呢？』菩提達摩說：『我沒有『我』，所以才成立你的理解。』難提說：『仁者您師從何人，才能證得這『無我』之境？』菩提達摩說：『我的老師迦那提婆（Kanadeva），證得了這『無我』之境。』 難提以偈頌讚道：『稽首提婆師（Kanadeva，菩提達摩的老師）。而出於仁者。仁者無我故。我欲師仁者。』菩提達摩以偈答道：『我已無我故。汝須見我我。汝若師我故。知我非我我。』難提心意豁然開朗，立即請求出家。菩提達摩說：『你的心已經自在，並非我所能束縛。』說完，就用右手托起金缽，舉到梵天宮，取來那裡的香飯，準備齋僧。但大眾忽然生起厭惡之心。菩提達摩說：『這不是我的過錯，是你們自己的業力所致。』於是命令難提分座一同進食。大眾又感到驚訝。菩提達摩說：『你們不得食，都是因為這個緣故。應當知道與我分座的人，就是過去的娑羅樹王如來（Sarvaraja Tathagata）啊。』 『他憐憫眾生而降臨世間，你們也都是莊嚴劫（Vyuhakalpa）中，已經證到三果，但尚未證得無漏果位的修行者。』大眾說：『我師的神力真是可信啊。』但私下裡懷疑：『他說過去佛，這事有點可疑。』難提知道眾生心懷傲慢，於是說道：『世尊（Buddha）在世的時候，世界平坦正直，沒有丘陵江河溝渠，水都是甘甜的，草木茂盛，國土豐饒，沒有八苦，奉行十善。自從世尊在雙樹下示現涅槃，八百多年來，世界變得丘陵起伏，樹木枯萎凋零，人們沒有至誠的信仰，正念輕微，不相信真如（Tathata），只……』
【English Translation】 English version: 『Entering and exiting.』 Someone speaks of gold 『entering and exiting.』 Gold itself is neither moving nor still. Bodhidharma said, 『If the gold is in the well, then what gold is being taken out? If the gold is taken out of the well, then what remains in the well?』 Nandi said, 『If the gold is taken out of the well, what remains in the well is not gold. If the gold is in the well, what is taken out is not a thing.』 Bodhidharma said, 『This understanding is not correct.』 Nandi said, 『Your understanding is attached to existence.』 Bodhidharma said, 『Your understanding will fall into wrong views.』 Nandi said, 『Your understanding is not established.』 Bodhidharma said, 『Your understanding is not established, so my understanding is established.』 Nandi said, 『Even if my understanding is established, the Dharma does not belong to me.』 Bodhidharma said, 『My understanding is already established, because I have no 『self』.』 Nandi said, 『I have no 『self,』 so what understanding is established?』 Bodhidharma said, 『Because I have no 『self,』 therefore your understanding is established.』 Nandi said, 『Benevolent one, who is your teacher, that you can attain this state of 『no-self』?』 Bodhidharma said, 『My teacher is Kanadeva (迦那提婆, Bodhidharma's teacher), who has realized this state of 『no-self』.』 Nandi praised in verse: 『I bow my head to Teacher Kanadeva (迦那提婆, Bodhidharma's teacher), who emerged from the benevolent one. Because the benevolent one has no self, I wish to learn from the benevolent one.』 Bodhidharma replied in verse: 『Because I already have no self, you must see my self. If you learn from me, know that my self is not my self.』 Nandi's mind suddenly opened, and he immediately requested to leave home. Bodhidharma said, 『Your mind is already free, not bound by me.』 Having said this, he lifted the golden bowl with his right hand, raised it to the Brahma Palace, and took the fragrant rice there, preparing to offer it to the Sangha. But the assembly suddenly felt aversion. Bodhidharma said, 『This is not my fault, but the result of your own karma.』 Then he ordered Nandi to share his seat and eat together. The assembly was again surprised. Bodhidharma said, 『You cannot eat, all because of this reason. You should know that the one who shares my seat is the Sarvaraja Tathagata (娑羅樹王如來, Past Buddha).』 『He descended to the world out of compassion for beings, and you are all practitioners in the Vyuhakalpa (莊嚴劫, A kalpa of splendor), who have already attained the three fruits, but have not yet attained the state of no outflows.』 The assembly said, 『My teacher's spiritual power is truly believable.』 But privately they suspected, 『He speaks of a past Buddha, this is a bit suspicious.』 Nandi, knowing that the assembly harbored arrogance, then said, 『When the Buddha (世尊) was in the world, the world was flat and upright, without hills, rivers, or ditches, the water was sweet, the grass and trees were lush, the land was abundant, there were no eight sufferings, and the ten virtues were practiced. Since the World Honored One manifested Nirvana under the twin trees, for more than eight hundred years, the world has become hilly, the trees have withered, people have no sincere faith, right mindfulness is weak, and they do not believe in the Tathata (真如, Suchness), only...』
愛神力。言訖以右手漸展入地。至金剛輪際。取甘露水。以琉璃器持至會所。大眾見之。即時欽慕。悔過作禮。於是祖命僧伽難提。而付法眼。偈曰。於法實無證。不取亦不離。法非有無相。內外云何起。祖付法已。安坐歸寂。四眾建塔。目前漢武帝二十八年戊辰歲也。
十七祖僧伽難提尊者
室羅筏城寶莊嚴王之子也。生而能言。常贊佛事。七歲即厭世樂。以偈告其父母曰。稽首大慈父。和南骨血母。我今欲出家。幸愿哀愍故。父母固止之。遂終日不食。乃許其在家出家。號僧伽難提。覆命沙門禪利多為之師。積十九載。未嘗退倦。每自念言。身居王宮。胡為出家。一夕天光下矚。見一路坦平。不覺徐行。約十里許。至大巖前。有石窟焉。乃燕寂于中。父既失子。即擯禪利多出國。訪尋其子。不知所在。經十年祖得法受記已。行化至摩提國。忽有涼風襲眾。身心悅適非常。而不知其然。祖曰。此道德之風也。當有聖者出世嗣續祖燈乎。言訖以神力攝諸大眾。遊歷山谷。食頃至一峰下。謂眾曰。此峰頂有紫雲如蓋。聖人居此矣。即與大眾徘徊久之。見山舍。一童子持圓鑒。直造祖前。祖問汝幾歲邪。曰百歲。祖曰。汝年尚幼。何言百歲。童曰。我不會理。正百歲耳。祖曰。汝善機邪。童曰。佛言若人生百
【現代漢語翻譯】 現代漢語譯本： 愛神力（Aishenli）。說完，用右手慢慢伸入地下，直到金剛輪（Jinganglun，佛教宇宙觀中的地基）邊緣，取來甘露水（Ganlushu，神聖的飲料），用琉璃器皿盛著帶到法會場所。大眾見到后，立刻欽佩仰慕，懺悔過錯，行禮致敬。於是，祖師命令僧伽難提（Sengqie Nanti），並將法眼（Fayan，佛法的核心）傳授給他，偈語說：『對於法，實際上並沒有什麼可以證得，不執取也不捨離。法不是有也不是無，內外之別又從何而起？』祖師傳法完畢，安然端坐，圓寂歸真。四眾弟子建造佛塔紀念，當時是前漢武帝二十八年戊辰年。
第十七祖僧伽難提尊者（Sengqie Nanti Zunzhe）
是室羅筏城（Shiluofacheng，古印度城市）寶莊嚴王（Baozhuangyan Wang）的兒子。出生就能說話，經常讚頌佛事。七歲時就厭倦世俗的享樂，用偈語告訴他的父母說：『稽首（Qishou，一種敬禮方式）大慈大悲的父親，和南（Henan，梵語敬語）骨肉相連的母親，我現在想要出家，希望你們能夠慈悲憐憫我。』父母堅決阻止他，他就整天不吃東西。父母才答應讓他留在家裡出家，法號僧伽難提。又命令沙門禪利多（Shamen Chanliduō）做他的老師。十九年來，從未退縮懈怠。他常常自己想：身居王宮，為何要出家呢？一天晚上，天空降下光芒，照見一條平坦的道路，不知不覺地慢慢行走，大約走了十里路，到了一處大巖石前，那裡有一個石窟，於是就在裡面安靜地修行。他的父親失去了兒子，就把禪利多驅逐出國，尋找他的兒子，卻不知道他在哪裡。經過十年，祖師得法並被授記之後，前往摩提國（Motiguo）弘法。忽然有一陣涼風吹過眾人，身心感到愉悅舒適，卻不知道為什麼。祖師說：『這是道德之風啊，應當有聖人出世來繼承祖師的燈火吧。』說完，用神力帶領大眾，遊歷山谷。一會兒來到一座山峰下，對眾人說：『這座山峰頂上有紫色的雲彩像傘蓋一樣，聖人就住在這裡。』於是和大眾徘徊了很久，看見一間山舍，一個童子拿著圓鏡，直接走到祖師面前。祖師問他：『你幾歲了？』童子說：『一百歲。』祖師說：『你年紀還小，怎麼說一百歲呢？』童子說：『我不會道理，正是百歲罷了。』祖師說：『你擅長機鋒嗎？』童子說：『佛說如果人生一百』
【English Translation】 English version: Aishenli (Name of a deity). After speaking, he gradually extended his right hand into the ground, reaching the edge of the Vajra Wheel (Jinganglun, the foundation of the Buddhist universe). He retrieved the nectar (Ganlushu, divine drink) and carried it to the assembly in a crystal vessel. Upon seeing it, the assembly immediately admired and revered him, repented for their transgressions, and paid their respects. Thereupon, the Patriarch instructed Sengqie Nanti (Name of a monk) and transmitted the Dharma Eye (Fayan, the essence of the Dharma) to him, saying in a verse: 'In reality, there is nothing to be attained in the Dharma; neither grasping nor abandoning. The Dharma is neither existent nor non-existent; how can inner and outer arise?' After transmitting the Dharma, the Patriarch sat peacefully and entered into Nirvana. The fourfold assembly built a stupa in commemoration. This occurred in the twenty-eighth year of Emperor Wu of the Former Han Dynasty, the year of Wuchen.
The Seventeenth Patriarch, Venerable Sengqie Nanti (Name of a monk)
Was the son of King Baozhuangyan (Name of a king) of Shiluofacheng (City in ancient India). He was able to speak from birth and often praised the Buddha's deeds. At the age of seven, he became weary of worldly pleasures and told his parents in a verse: 'I bow my head (Qishou, a gesture of respect) to my compassionate father, and pay homage (Henan, a Sanskrit term of respect) to my mother of flesh and blood. I now wish to renounce the world; I hope you will have compassion on me.' His parents firmly stopped him, so he refused to eat all day. They then allowed him to renounce the world at home, and he was given the Dharma name Sengqie Nanti. They also appointed Shamen Chanliduō (Name of a monk) as his teacher. For nineteen years, he never retreated or became weary. He often thought to himself: 'Living in the royal palace, why did I renounce the world?' One night, heavenly light shone down, revealing a flat road. Unknowingly, he walked slowly, about ten li (Chinese mile), until he reached a large rock. There was a stone cave there, so he practiced quietly inside. His father, having lost his son, banished Chanliduō from the country and searched for his son, but did not know where he was. After ten years, the Patriarch attained the Dharma and received the prediction, and then went to Motiguo (Name of a country) to propagate the Dharma. Suddenly, a cool breeze swept over the assembly, and their bodies and minds felt pleasant and comfortable, but they did not know why. The Patriarch said: 'This is the wind of morality. There should be a sage born to inherit the lamp of the Patriarch.' After speaking, he used his divine power to lead the assembly, traveling through mountains and valleys. After a short while, they arrived at the foot of a peak. He said to the assembly: 'There are purple clouds like a canopy on the top of this peak; the sage resides here.' So he and the assembly lingered for a long time, and saw a mountain dwelling. A boy holding a round mirror walked straight to the Patriarch. The Patriarch asked him: 'How old are you?' The boy said: 'One hundred years old.' The Patriarch said: 'You are still young, how can you say one hundred years old?' The boy said: 'I do not understand reason, it is exactly one hundred years.' The Patriarch said: 'Are you good at quick wit?' The boy said: 'The Buddha said if a person lives a hundred'
歲。不會諸佛機。未若生一日。而得決了之。祖曰。汝手中者當何所表。童曰。諸佛大圓鑒。內外無瑕翳。兩人同得見。心眼皆相似。彼父母聞子語。即舍令出家。祖𢹂至本處。授具戒訖。名伽耶舍多。他時聞風吹殿鈴聲。祖問曰。鈴鳴邪風鳴邪。舍多曰。非風鈴鳴。我心鳴耳。祖曰。心復誰乎。舍多曰。俱寂靜故。祖曰。善哉善哉。繼吾道者。非子而誰。即付法眼。偈曰。心地本無生。因地從緣起。緣種不相妨。華果亦復爾。祖付法已。右手攀樹而化。大眾議曰。尊者樹下歸寂。其垂蔭後裔乎。將奉全身於高原建塔。眾力不能舉。即就樹下起塔。目前漢昭帝十三年丁未歲也。
十八祖伽耶舍多尊者
摩提國人也。姓郁頭藍。父天蓋。母方聖。嘗夢大神持鑒。因而有娠。凡七日而誕。肌體瑩如琉璃。未嘗洗沐。自然香潔。幼好閑靜。語非常童。持鑒出遊。遇難提尊者得度。后領徒至大月氏國。見一婆羅門舍有異氣。祖將入彼舍。舍主鳩摩羅多問曰。是何徒眾。祖曰。是佛弟子。彼聞佛號。心神竦然。即時閉戶。祖良久扣其門。羅多曰。此舍無人。祖曰。答無者誰。羅多聞語。知是異人。遽開關延接。祖曰。昔世尊記曰。吾滅后一千年。有大士出現于月氏國。紹隆玄化。今汝值吾。應斯嘉運。於是鳩摩羅多
【現代漢語翻譯】 現代漢語譯本：
歲。不明白諸佛的機鋒。不如活一日，而能夠決斷了悟。祖師問：『你手中的東西代表什麼？』童子回答：『諸佛的大圓鏡，內外沒有瑕疵，兩人都能看見，心眼都相似。』他的父母聽了兒子的話，就捨棄他讓他出家。祖師帶他到本處，授了具足戒后，給他取名伽耶舍多（Gayasata）。後來，他聽到風吹殿堂的鈴鐸聲，祖師問：『是鈴在鳴叫，還是風在鳴叫？』舍多回答：『不是風在鳴叫，也不是鈴在鳴叫，是我的心在鳴叫。』祖師問：『心又是誰呢？』舍多回答：『都是寂靜的緣故。』祖師說：『好啊，好啊！繼承我的道的人，不是你又是誰呢？』於是將法眼傳給他，偈語說：『心地本來沒有生，因地從因緣而起。因緣種子不互相妨礙，花和果也是這樣。』祖師傳法完畢，右手攀著樹而圓寂。大眾議論說：『尊者在樹下歸寂，難道是要垂蔭後代嗎？』打算將全身供奉在高原上建塔，但眾人用力也無法舉起。於是就在樹下起塔，當時是前漢昭帝十三年丁未歲。
第十八祖伽耶舍多尊者（Gayasata）
是摩提國人。姓郁頭藍（Ukkala），父親是天蓋，母親是方聖。曾經夢見大神拿著鏡子，因此懷孕。七天就生下來，肌膚像琉璃一樣晶瑩，從不洗浴，自然香潔。從小就喜歡安靜，說的話不像一般的兒童。拿著鏡子出遊，遇到難提尊者（Nandi），得到度化。後來帶領徒弟到大月氏國，看見一個婆羅門（Brahman）的住所里有奇異的氣象。祖師將要進入他的住所，住所的主人鳩摩羅多（Kumarata）問：『這是什麼徒眾？』祖師說：『是佛的弟子。』他聽到佛的名號，心神肅然，立刻關上門。祖師過了很久敲他的門，羅多說：『這屋裡沒有人。』祖師說：『回答沒有的人是誰？』羅多聽到這話，知道是異人，趕緊打開門迎接。祖師說：『過去世尊曾經預記說：我滅度后一千年，有大士出現在月氏國，繼承和發揚玄妙的教化。現在你遇到我，應該應驗這個美好的機運。』於是鳩摩羅多
【English Translation】 English version:
...years old. He did not understand the subtleties of the Buddhas. It would be better to live for one day and be able to resolve and understand. The Patriarch asked: 'What does that in your hand represent?' The boy replied: 'The great perfect mirror of all Buddhas, flawless inside and out, can be seen by both of us, our minds and eyes are alike.' His parents, hearing their son's words, relinquished him to become a monk. The Patriarch took him to his place, ordained him with full precepts, and named him Gayasata (Gayasata). Later, hearing the sound of the wind blowing the temple bells, the Patriarch asked: 'Is it the bells ringing, or the wind ringing?' Sata replied: 'It is neither the wind nor the bells ringing, it is my mind ringing.' The Patriarch asked: 'Who is the mind then?' Sata replied: 'It is all due to stillness.' The Patriarch said: 'Good, good! Who else but you will inherit my path?' He then transmitted the Dharma Eye to him, with the verse: 'The mind-ground is originally without birth, arising from conditions on the causal ground. The seeds of conditions do not obstruct each other, so too are flowers and fruits.' After transmitting the Dharma, the Patriarch passed away, holding onto a tree with his right hand. The assembly discussed: 'The Venerable one passed away under a tree, is it to leave shade for future generations?' They planned to enshrine his whole body in a stupa on the plateau, but the strength of the crowd could not lift it. So they built a stupa under the tree. This was in the thirteenth year of Emperor Zhao of the Former Han Dynasty, the year Dingwei.
The Eighteenth Patriarch, Venerable Gayasata (Gayasata)
Was a native of the country of Matika. His surname was Ukkala (Ukkala), his father was Tiangai, and his mother was Fangsheng. She once dreamed of a great deity holding a mirror, and thus became pregnant. She gave birth after only seven days, her skin was as clear as crystal, and she was never bathed, yet she was naturally fragrant and pure. From a young age, he loved tranquility and spoke like no ordinary child. Carrying a mirror, he traveled and encountered Venerable Nandi (Nandi), who liberated him. Later, leading his disciples to the country of Great Yuezhi, he saw a Brahman's (Brahman) residence with unusual energy. The Patriarch was about to enter his residence when the owner of the residence, Kumarata (Kumarata), asked: 'What is this group of disciples?' The Patriarch said: 'They are disciples of the Buddha.' Hearing the name of the Buddha, he was awestruck and immediately closed the door. After a long time, the Patriarch knocked on his door, and Kumarata said: 'There is no one in this house.' The Patriarch said: 'Who is it that answers that there is no one?' Hearing these words, Kumarata knew that he was an extraordinary person and quickly opened the door to welcome him. The Patriarch said: 'In the past, the World Honored One prophesied: One thousand years after my extinction, a great being will appear in the country of Yuezhi to inherit and promote the profound teachings. Now that you have met me, you should fulfill this auspicious destiny.' Then Kumarata...
。發宿命智。投誠出家。授具訖付法。偈曰。有種有心地。因緣能發萌。于緣不相礙。當生生不生。祖付法已。踴身虛空。現十八種神變。化火光三昧。自焚其身。眾以舍利起塔。目前漢成帝二十年戊申歲也。
十九祖鳩摩羅多尊者
大月氏國。婆羅門之子也。昔為自在天人。(欲界第六天)見菩薩瓔珞。忽起愛心。墮生忉利。(欲界第二天)聞憍尸迦說般若波羅蜜多。以法勝故。升于梵天。(色界)以根利故。善說法要。諸天尊為導師。以繼祖時至。遂降月氏。后至中天竺國。有大士名阇夜多。問曰。我家父母素信三寶。而常縈疾瘵。凡所營作。皆不如意。而我鄰家久為旃陀羅行。而身常勇健。所作和合。彼何幸而我何辜。祖曰。何足疑乎。且善惡之報。有三時焉。凡人但見仁夭暴壽。逆吉義兇。便謂亡因果虛罪福。殊不知影響相隨。毫𨤲靡忒。縱經百千萬劫。亦不磨滅。時阇夜多。聞是語已。頓釋所疑。祖曰。汝雖已信三業。而未明業從惑生。惑因識有。識依不覺。不覺依心。心本清凈。無生滅無造作。無報應無勝負。寂寂然。靈靈然。汝若入此法門。可與諸佛同矣。一切善惡。有為無為。皆如夢幻。阇夜多承言領旨。即發宿慧。懇求出家。既受具。祖告曰。吾今寂滅時至。汝當紹行化跡。乃付法眼
【現代漢語翻譯】 現代漢語譯本： 他證得了宿命智（能知過去世的智慧），誠心歸順佛法並出家。授具足戒后，祖師將佛法傳授給他，並留下了這樣的偈語：『有種有心地，因緣能發萌，于緣不相礙，當生生不生。』意思是說，有種子，有能生長的土地，因緣和合就能發芽生長；對於各種因緣不產生執著和障礙，該生的時候就生，不該生的時候就不生。 祖師傳法完畢后，踴身飛向虛空，顯現十八種神通變化，然後以火光三昧自焚其身。眾人收集舍利，建塔供奉。時間是前漢成帝二十年戊申年。
第十九祖 鳩摩羅多尊者（Kumārata）
是月氏國（Great Yuezhi）婆羅門種姓之子。過去曾是自在天人（Paranirmitavasavatti，欲界第六天），見到菩薩的瓔珞時，忽然生起愛慕之心，因此墮落到忉利天（Trayastrimsa，欲界第二天）。在那裡，他聽聞憍尸迦（Kausika）宣說般若波羅蜜多（Prajnaparamita）。因為佛法的殊勝，他又升到梵天（Brahma）。由於根器銳利，他善於說法要。諸天尊奉他為導師。因為繼承祖位的時機已到，於是降生到月氏國。後來到了中天竺國（Central India）。 有一位名叫阇夜多（Jayata）的大士問：『我的父母一向虔誠信奉三寶，卻經常被疾病纏身，凡是所經營的事情，都不如意。而我的鄰居長期從事旃陀羅（Candala，印度種姓制度中最低等的賤民）的行業，身體卻總是很強健，所做的事情都很順利。他們有什麼幸運之處？我有什麼罪過呢？』 祖師回答說：『這有什麼可疑惑的呢？善惡的報應，有三種時機。一般人只看到仁慈的人反而早夭，兇暴的人反而長壽，做好事反而遭遇不幸，做壞事反而得到吉利，就認為沒有因果報應，罪福是虛假的。他們不知道，善惡的報應就像影子跟隨形體一樣，絲毫不會差錯。即使經過百千萬劫，也不會磨滅。』 當時，阇夜多聽了這些話，頓時消除了疑惑。祖師說：『你雖然已經相信身、口、意三業，但還不明白業是由迷惑產生的，迷惑是因為有『識』而存在，『識』依賴於不覺，不覺依賴於心。心本來是清凈的，沒有生滅，沒有造作，沒有報應，沒有勝負，寂靜而靈明。你如果進入這個法門，就可以與諸佛相同了。一切善惡，有為法和無為法，都如夢幻一般。』阇夜多聽從了祖師的教誨，領悟了其中的旨意，立即生髮了宿世的智慧，懇求出家。受具足戒后，祖師告訴他：『我現在寂滅的時候到了，你應當繼承我的事業，弘揚佛法。』於是將正法眼藏傳授給他。
【English Translation】 English version: He attained the Knowledge of Past Lives (宿命智). He sincerely surrendered to the Dharma and became a monk. After receiving the full monastic precepts, the Patriarch transmitted the Dharma to him, saying in a verse: 'There is seed, there is the ground of the mind; conditions can sprout forth. Not obstructing the conditions, when it is time to be born, it is born; when it is not time to be born, it is not born.' This means that with a seed and fertile ground, the right conditions will allow it to sprout and grow. Without attachment or obstruction to these conditions, birth occurs when it should and does not when it shouldn't. After transmitting the Dharma, the Patriarch leaped into the sky, displaying eighteen kinds of miraculous transformations. Then, using the Samadhi of Fiery Light, he self-cremated. The assembly collected his relics and built a stupa. This occurred in the year Wu-shen (戊申), the twentieth year of Emperor Cheng of the Former Han Dynasty.
The Nineteenth Patriarch, Venerable Kumārata (鳩摩羅多尊者)
He was the son of a Brahmin from the Great Yuezhi Kingdom (大月氏國). In the past, he was a Paranirmitavasavatti deva (自在天人, the sixth heaven of the Desire Realm). Upon seeing the Bodhisattva's necklace, he suddenly developed a fondness for it and fell to the Trayastrimsa Heaven (忉利, the second heaven of the Desire Realm). There, he heard Kausika (憍尸迦) expounding the Prajnaparamita (般若波羅蜜多). Due to the excellence of the Dharma, he ascended to the Brahma Heaven (梵天). Because of his sharp faculties, he was skilled in expounding the essential Dharma. The devas revered him as their teacher. As the time to succeed the Patriarch arrived, he descended to the Yuezhi Kingdom. Later, he went to Central India (中天竺國). There was a great man named Jayata (阇夜多) who asked: 'My parents have always sincerely believed in the Three Jewels, but they are constantly plagued by illness. Everything they do is unsuccessful. However, my neighbor has long engaged in the occupation of a Candala (旃陀羅, the lowest caste in the Indian caste system), yet he is always healthy and strong, and everything he does is harmonious. What good fortune do they have, and what fault is mine?' The Patriarch replied: 'What is there to doubt? The retribution of good and evil has three times. Ordinary people only see the benevolent dying young and the violent living long, good deeds leading to misfortune and evil deeds leading to good fortune, and then they think that there is no cause and effect, and that merit and demerit are false. They do not know that retribution follows like a shadow follows a form, without the slightest error. Even after hundreds of millions of kalpas, it will not be erased.' At that time, Jayata, upon hearing these words, immediately dispelled his doubts. The Patriarch said: 'Although you already believe in the three karmas of body, speech, and mind, you do not yet understand that karma arises from delusion, delusion exists because of 'consciousness' (識), 'consciousness' relies on non-awareness, and non-awareness relies on the mind. The mind is originally pure, without birth or death, without creation, without retribution, without victory or defeat, silent and luminous. If you enter this Dharma gate, you can be the same as all Buddhas. All good and evil, conditioned and unconditioned dharmas, are like dreams and illusions.' Jayata accepted the Patriarch's teachings, understood the meaning, immediately awakened his wisdom from past lives, and earnestly requested to become a monk. After receiving the full precepts, the Patriarch told him: 'The time for my Nirvana has come. You should inherit my work and propagate the Dharma.' Then he transmitted the Eye Treasury of the True Dharma to him.
。偈曰。性上本無生。為對求人說。於法既無得。何懷決不決。又云。此是妙音如來見性清凈之句。汝宜傳佈後學。言訖即于座上。以指爪𠢐面。如紅蓮開。出大光明。照耀四眾。而入寂滅。阇夜多起塔。當新室十四年壬午歲也。
二十祖阇夜多尊者
北天竺國人也。智慧淵沖。化導無量。后至羅閱城。敷揚頓教。彼有學眾。唯尚辯論。為之首者。名婆修盤頭。(此云遍行)常一食不臥。六時禮佛。清凈無慾。為眾所歸。祖將欲度之。先問彼眾曰。此遍行頭陀。能修梵行。可得佛道乎。眾曰。我師精進。何故不可。祖曰。汝師與道遠矣。設苦行歷于塵劫。皆虛妄之本也。眾曰。尊者蘊何德行。而譏我師。祖曰。我不求道。亦不顛倒。我不禮佛。亦不輕慢。我不長坐。亦不懈怠。我不一食。亦不雜食。我不知足。亦不貪慾。心無所希。名之曰道。時遍行聞已。發無漏智。歡喜讚歎。祖又語彼眾曰。會吾語否。吾所以然者。為其求道心切。夫弦急即斷。故吾不讚。令其住安樂地。入諸佛智。復告遍行曰。吾適對眾抑挫仁者。得無惱於衷乎。遍行曰。我憶念七劫前。生常安樂國。師與智者月凈記我。非久當證斯陀含果。時有大光明菩薩出世。我以老故。䇿杖禮謁。師叱我曰。重子輕父。一何鄙哉。時我自謂無過
【現代漢語翻譯】 現代漢語譯本 偈語說：『自性之上本來就沒有生滅，這是爲了開導那些向外尋求的人而說的。如果對於佛法已經沒有什麼可得的，又何必猶豫不決呢？』 又說：『這是妙音如來見性清凈的語句，你應該把它傳佈給後來的學人。』說完，就在座位上用指甲劃破面頰，像紅蓮花開放一樣，發出巨大的光明，照耀著在場的四眾弟子，然後入于寂滅。阇夜多尊者圓寂后，人們為他建造了佛塔，時間是新室十四年壬午歲。
第二十祖 阇夜多尊者（Jayata）：
是北天竺國人。智慧深邃淵博，教化引導了無數眾生。後來到了羅閱城，弘揚頓悟之法。那裡有一群學人，只崇尚辯論。他們的首領名叫婆修盤頭（Vasubandhu，意為遍行）。他常年只吃一餐，從不躺臥，一天六個時辰禮拜佛陀，清凈寡慾，被眾人所敬仰。阇夜多尊者想要度化他，先問那些學人說：『這位遍行頭陀，能夠修行梵行，可以證得佛道嗎？』 眾人回答說：『我的老師如此精進，怎麼會不能證得佛道呢？』 尊者說：『你的老師離道還很遠。即使苦行經歷無數劫，也都是虛妄的根本。』 眾人說：『尊者您有什麼樣的德行，竟然譏諷我的老師？』 尊者說：『我不向外尋求道，也不顛倒妄想。我不特意禮拜佛，也不輕慢佛。我不長時間打坐，也不懈怠。我不只吃一餐，也不雜亂地吃。我不知足，也不貪慾。心中沒有任何希求，這就叫做道。』 當時婆修盤頭聽了這些話，當下生起無漏智慧，歡喜讚歎。尊者又對那些學人說：『你們明白我的意思嗎？我之所以那樣說，是因為他求道的心太急切了。要知道，琴絃拉得太緊就會斷裂，所以我沒有讚揚他，而是讓他安住在安樂之地，進入諸佛的智慧。』 又告訴婆修盤頭說：『我剛才當著大家的面貶低了你，你心裡不會感到惱怒嗎？』 婆修盤頭說：『我回憶起七劫之前，我出生在常安樂國，老師和智者月凈曾為我授記，說我不久將證得斯陀含果（Srotapanna，小乘四果中的初果）。當時有一位大光明菩薩出世，我因為年老，拄著枴杖去禮拜他。老師呵斥我說：『看重兒子而輕視父親，這是多麼卑鄙啊！』 當時我認為自己並沒有過錯。
【English Translation】 English version The verse says: 'Originally, there is no birth in the nature, it is said for those who seek outside. If there is nothing to be gained from the Dharma, why hesitate?' It also says: 'This is the pure sentence of the Tathagata Wonderful Sound seeing the nature, you should spread it to later learners.' After speaking, he scratched his face with his fingernails on the seat, like a red lotus blooming, emitting great light, illuminating the four assemblies, and then entered Nirvana. A stupa was built for Jayata, in the year Renwu of the fourteenth year of the Xinshi era.
The Twentieth Patriarch, Venerable Jayata:
He was a native of North India. He had profound wisdom and guided countless beings. Later, he arrived at Rajagriha and propagated the sudden enlightenment teachings. There was a group of learners there who only admired debate. Their leader was named Vasubandhu (meaning 'pervading practice'). He always ate only one meal, never lay down, prostrated to the Buddha six times a day, was pure and desireless, and was revered by the people. Venerable Jayata wanted to transform him, so he first asked those learners, 'Can this pervading practice ascetic practice pure conduct and attain Buddhahood?' The people replied, 'My teacher is so diligent, how can he not attain Buddhahood?' The Venerable said, 'Your teacher is far from the Way. Even if he practices asceticism for countless kalpas, it is all a root of delusion.' The people said, 'What kind of virtue does the Venerable possess that he ridicules my teacher?' The Venerable said, 'I do not seek the Way, nor am I deluded. I do not worship the Buddha, nor do I despise the Buddha. I do not sit for a long time, nor am I lazy. I do not eat only one meal, nor do I eat mixed meals. I am not content, nor am I greedy. There is no desire in my heart, this is called the Way.' At that time, Vasubandhu heard these words and immediately generated uncontaminated wisdom, rejoicing and praising. The Venerable then said to those learners, 'Do you understand my meaning? The reason why I said that is because his mind for seeking the Way is too eager. Know that if the string is too tight, it will break, so I did not praise him, but let him dwell in the land of peace and joy, and enter the wisdom of all Buddhas.' He also told Vasubandhu, 'I just belittled you in front of everyone, are you not annoyed in your heart?' Vasubandhu said, 'I recall seven kalpas ago, I was born in the Land of Constant Joy, and the teacher and the wise man Moon Pure predicted for me that I would soon attain the Srotapanna fruit (the first fruit of the four fruits of the Hinayana). At that time, a Great Light Bodhisattva appeared in the world, and because I was old, I leaned on my cane to prostrate to him. The teacher scolded me, saying, 'Valuing the son and despising the father, how despicable!' At that time, I thought I was not at fault.
。請師示之。師曰。汝禮大光明菩薩。以杖倚壁畫佛面。以此過慢。遂失二果。我責躬悔過以來。聞諸惡言。如風如響。況今獲飲無上甘露。而反生熱。惱邪。惟愿大慈。以妙道垂誨。祖曰。汝久植眾德。當繼吾宗。聽吾偈曰。言下合無生。同於法界性。若能如是解。通達事理竟。祖付法已。不起于座。奄然歸寂。阇維收舍利建塔。當後漢明帝十七年甲戌歲也。
二十一祖婆修盤頭尊者
羅閱城人也。姓毗舍佉。父光蓋。母嚴一。家富而無子。父母禱于佛塔而求嗣焉。一夕母夢吞明暗二珠。覺而有孕。經七日。有一羅漢名賢眾。至其家。光蓋設禮。賢眾端坐受之。嚴一出拜。賢眾避席云。回禮法身大士。光蓋罔測其由。遂取一寶珠跪獻試其真偽。賢眾即受之。殊無遜謝。光蓋不能忍。問曰。我是丈夫。致禮不顧。我妻何德。尊者避之。賢眾曰。我受禮納珠。貴福汝耳。汝婦懷聖子。生當爲世燈慧日。故吾避之。非重女人也。賢眾又曰。汝婦當生二子。一名婆修盤頭。則吾所尊者也。二名芻尼。(此云野鵲子)昔如來在雪山修道。芻尼巢于頂上。佛既成道。芻尼受報為那提國王。佛記云。汝至第二五百年。生羅閱城毗舍佉家。與聖同胞。今無爽矣。后一月果產二子。尊者婆修盤頭。年至十五。禮光度羅漢出
【現代漢語翻譯】 現代漢語譯本：請老師開示。老師說：『你對大光明菩薩不敬，用木杖靠在墻上畫佛像，因為這個過錯和傲慢，所以失去了二果的證悟。』我責備自己，懺悔過錯以來，聽到各種惡言，都像風聲一樣，像迴響一樣。何況現在有幸飲用無上的甘露，反而生起煩惱邪見。惟愿老師大慈大悲，用精妙的佛法教誨我。祖師說：『你長久以來種植各種功德，應當繼承我的宗脈。聽我說偈：在言語之下領悟無生，與法界的體性相同。如果能夠這樣理解，就能通達事相和道理的究竟。』祖師傳法完畢，沒有起身，安然圓寂。荼毗后收取捨利，建造佛塔。當時是後漢明帝十七年甲戌年。
第二十一祖 婆修盤頭尊者（Vasubandhu）（Vasubandhu：人名）
是羅閱城人。姓毗舍佉（Visakha），父親是光蓋，母親是嚴一。家境富裕卻沒有兒子。父母向佛塔祈禱求子。一天晚上，母親夢見吞下明暗兩顆寶珠，醒來后就懷孕了。經過七天，有一位羅漢名叫賢眾，來到他們家。光蓋設禮迎接，賢眾端坐接受。嚴一出來拜見，賢眾避開座位說：『我應該回禮這位法身大士。』光蓋不明白其中的緣由，於是取出一顆寶珠跪著獻給賢眾，試探他的真偽。賢眾就接受了，一點也沒有謙讓推辭。光蓋忍不住問道：『我是丈夫，向您致禮您都不顧，我的妻子有什麼德行，讓尊者要避開她？』賢眾說：『我接受你的禮和寶珠，是爲了給你帶來福報。你的妻子懷著聖子，出生后應當成為世間的明燈和智慧的太陽，所以我才避開她，不是因為看重女人。』賢眾又說：『你的妻子應當生下兩個兒子，一個名叫婆修盤頭（Vasubandhu），就是我所尊敬的人。另一個名叫芻尼（Chuni）。（芻尼（Chuni）：意為野鵲子）』過去如來在雪山修行的時候，有野鵲在佛的頭頂上築巢。佛陀成道后，野鵲受報成為那提國的國王。佛陀曾經預言說：『你到第二個五百年的時候，會出生在羅閱城的毗舍佉（Visakha）家，與聖人成為同胞。』現在果然應驗了。一個月后，果然生下兩個兒子。尊者婆修盤頭（Vasubandhu），到了十五歲，向光度羅漢出家。
【English Translation】 English version: Please, Master, instruct me.' The Master said, 'You were disrespectful to the Bodhisattva Mahavairocana (Great Shining Light Bodhisattva), leaning a staff against the wall to draw a Buddha's face. Because of this fault and arrogance, you lost the attainment of the second fruit.' Since I blamed myself and repented, I have heard all kinds of evil words like the wind, like an echo. How much more so now that I have the good fortune to drink the unsurpassed nectar, yet I give rise to vexation and wrong views. I only wish for your great compassion to instruct me with the wonderful Dharma.' The Patriarch said, 'You have long planted many virtues and should continue my lineage. Listen to my verse: Underneath the words, unite with non-birth, be the same as the Dharma-realm's nature. If you can understand in this way, you will completely penetrate affairs and principles.' After the Patriarch transmitted the Dharma, he did not rise from his seat and peacefully passed away. After cremation, his relics were collected and a pagoda was built. This was in the year Jiaxu, the seventeenth year of Emperor Ming of the Later Han Dynasty.
The Twenty-first Patriarch, Venerable Vasubandhu (Vasubandhu: name of a person)
Was a native of the city of Luoyue. His surname was Visakha (Visakha), his father was Guanggai, and his mother was Yanyi. His family was wealthy but had no children. His parents prayed at a Buddhist pagoda for a son. One night, his mother dreamed of swallowing two bright and dark pearls. When she awoke, she was pregnant. After seven days, a Lohan named Xianzong came to their house. Guanggai prepared a respectful welcome, and Xianzong sat upright and accepted it. Yanyi came out to bow, and Xianzong avoided the seat, saying, 'I should return the courtesy to this great Bodhisattva of the Dharma-body.' Guanggai did not understand the reason, so he took a precious pearl and knelt to offer it to Xianzong, testing its authenticity. Xianzong accepted it without any hesitation or humility. Guanggai could not bear it and asked, 'I am a husband, and you do not regard my respectful greeting. What virtue does my wife have that the Venerable One avoids her?' Xianzong said, 'I accept your greeting and the pearl to bring you blessings. Your wife is pregnant with a holy child, who will be a lamp and sun of wisdom for the world when he is born, so I avoid her, not because I value women.' Xianzong also said, 'Your wife should give birth to two sons, one named Vasubandhu (Vasubandhu), whom I respect. The other is named Chuni (Chuni). (Chuni: meaning wild magpie) In the past, when the Tathagata was cultivating the Way in the Snow Mountains, a wild magpie nested on top of the Buddha's head. After the Buddha attained enlightenment, the wild magpie received the reward of becoming the king of the country of Nati. The Buddha prophesied, 'When you reach the second five hundred years, you will be born into the Visakha (Visakha) family in the city of Luoyue and become siblings with a sage.' Now it has indeed come to pass. A month later, she indeed gave birth to two sons. Venerable Vasubandhu (Vasubandhu), at the age of fifteen, left home to become a monk under Lohan Guangdu.
家。感毗婆訶菩薩與之授戒。行化至那提國。彼王名常自在。有二子。一名摩訶羅。次名摩拏羅。王問祖曰。羅閱城土風與此何異。祖曰彼土曾三佛出世。今王國有二師化導。王曰。二師者誰。祖曰。佛記第二五百年。有二神力大士出家繼聖。即王之次子摩拏羅是其一也。吾雖德薄。敢當其一。王曰。誠如尊者所言。當舍此子作沙門。祖曰。善哉大王。能遵佛旨。即與授具。付法偈曰。泡幻同無礙。如何不了悟。達法在其中。非今亦非古。祖付法已。踴身高半由旬。屹然而住。四眾仰瞻。虔請復坐。跏趺而逝。茶毗得舍利建塔。當後漢殤帝十二年丁巳歲也。
二十二祖摩拏羅尊者
那提國常自在王之子也。年三十遇婆修祖師出家。傳法。至西印度。彼國王名得度。即瞿曇種族。歸向佛乘。勤行精進。一日於行道處。現一小塔。欲取供養。眾莫能舉。王即大會梵行禪觀咒術等三眾。欲問所疑。時祖亦赴此會。是三眾皆莫能辨。祖即為王廣說塔之所因。(塔阿育王造者此不繁錄)今之出現。王福力之所致也。王聞是說乃曰。至聖難逢。世樂非久。即傳位太子。投祖出家。七日而證四果。祖深加慰。誨曰。汝居此國。善自度人。今異域有大法器。吾當往化。得度曰。師應跡十方。動念當至。寧勞往邪。祖曰然。
【現代漢語翻譯】 現代漢語譯本： 家。感毗婆訶菩薩（Vibhaksha Bodhisattva）為他授戒。前往那提國弘法。那提國的國王名叫常自在。常自在王有兩個兒子，大兒子名叫摩訶羅（Mahala），小兒子名叫摩拏羅（Manura）。國王問菩提達摩祖師說：『羅閱城（Rajagriha）的風土人情與這裡有什麼不同？』祖師說：『羅閱城曾有三佛出世，現在大王的國家有兩位大師教化。』國王問：『兩位大師是誰？』祖師說：『佛陀曾預言，在第二個五百年，有兩位具有神通力的大士出家繼承聖業，大王的次子摩拏羅就是其中一位。我雖然德行淺薄，但敢當另一位。』國王說：『如果真像尊者所說，我應當捨棄這個兒子讓他出家。』祖師說：『大王真是太好了，能夠遵從佛的旨意。』於是為摩拏羅剃度授戒，並傳授了佛法，傳法偈是：『泡影幻化本無礙，為何不能明瞭悟？通達佛法就在其中，既非現在也非古。』祖師傳法完畢，身體騰空而起，高達半由旬（Yojana），巍然屹立。四眾弟子仰望瞻拜，懇請祖師回到座位。祖師結跏趺坐而逝。火化后得到舍利，並建造佛塔供奉。時間是後漢殤帝十二年丁巳年。 第二十二祖摩拏羅尊者 是那提國常自在王的兒子。三十歲時遇到婆修（Vasubandhu）祖師出家，並得到傳法。之後前往西印度。西印度國王名叫得度，是瞿曇（Gautama）種族，歸心佛法，勤奮精進。一天，國王在行道的地方，出現一座小塔，想要取來供養，但眾人無法舉起。國王於是召集梵行、禪觀、咒術等三眾，想要詢問其中的緣由。當時祖師也參加了這次集會。這三眾都無法辨別。祖師於是為國王詳細地說明了塔的來歷。（這座塔是阿育王（Ashoka）建造的，這裡不再贅述）現在這座塔的出現，是國王的福力所致。國王聽了這些話后說：『至聖之人難以遇到，世間的快樂不會長久。』於是將王位傳給太子，投奔祖師出家。七天後證得四果。祖師深感欣慰，教誨他說：『你留在這個國家，好好地度化眾人。現在異域有大法器之人，我應當前往教化。』得度說：『師父應跡十方，動念即可到達，何必勞煩親自前往呢？』祖師說：『是的。』
【English Translation】 English version: Home. He was ordained by Vibhaksha Bodhisattva. He traveled to the country of Nadhi to propagate the Dharma. The king of Nadhi was named Chang Zizai (Always at Ease). King Chang Zizai had two sons, the elder named Mahala, and the younger named Manura. The king asked the Patriarch, 'What are the differences between the customs of Rajagriha and here?' The Patriarch said, 'Three Buddhas have appeared in Rajagriha. Now, in Your Majesty's kingdom, there are two great teachers guiding the people.' The king asked, 'Who are these two teachers?' The Patriarch said, 'The Buddha prophesied that in the second five hundred years, two great scholars with supernatural powers would renounce the world and continue the holy work. Your Majesty's second son, Manura, is one of them. Although I am of meager virtue, I dare to be the other.' The king said, 'If it is as the Venerable One says, I should give up this son to become a Shramana (monk).' The Patriarch said, 'Excellent, Your Majesty, that you can follow the Buddha's will.' He then ordained Manura and transmitted the Dharma to him. The Dharma transmission verse is: 'Bubbles and illusions are unobstructed, why not understand? Attaining the Dharma is within, neither now nor ancient.' After transmitting the Dharma, the Patriarch rose half a Yojana (unit of distance) into the air and stood still. The four assemblies looked up in reverence and requested him to sit down again. He sat in the lotus position and passed away. After cremation, Sharira (relics) were obtained, and a stupa was built. This was in the twelfth year of Emperor Shang of the Later Han Dynasty, the year Ding Si. The Twenty-second Patriarch, Venerable Manura He was the son of King Chang Zizai of Nadhi. At the age of thirty, he encountered Patriarch Vasubandhu and renounced the world, receiving the Dharma transmission. He then went to West India. The king of West India was named Dedu (Deliverance), of the Gautama clan, and turned to the Buddha's teachings, diligently practicing. One day, in the place of practice, a small stupa appeared. He wanted to take it for offering, but no one could lift it. The king then convened the three assemblies of Brahmanic practice, meditation, and incantations, wanting to ask about the reason. At that time, the Patriarch also attended this gathering. None of the three assemblies could discern the reason. The Patriarch then explained to the king in detail the origin of the stupa. (This stupa was built by King Ashoka, which will not be elaborated here.) The appearance of this stupa now is due to the king's merit. After hearing these words, the king said, 'It is difficult to encounter a supremely holy person, and worldly pleasures are not lasting.' He then passed the throne to the crown prince and sought refuge with the Patriarch to renounce the world. He attained the four fruits in seven days. The Patriarch was deeply gratified and instructed him, saying, 'You stay in this country and diligently liberate the people. Now, there is a great vessel of Dharma in a foreign land, and I should go to transform him.' Dedu said, 'Master responds to the ten directions, and can arrive with a thought. Why bother to go in person?' The Patriarch said, 'Indeed.'
於是焚香遙語月氏國鶴勒那比丘曰。汝在彼國。教導鶴眾。道果將證。宜自知之。時鶴勒那。為彼國王寶印。說修多羅偈。忽睹異香成穗。王曰。是何祥也。曰此是西印土傳佛心印祖師摩拏羅將至。先降信香耳。曰此師神力何如。曰此師遠承佛記。當於此土廣宣玄化。時王與鶴勒那俱遙作禮。祖知已即辭得度比丘。往月氏國。受王與鶴勒那供養。后鶴勒那問祖曰。我止林間已經九白。(印度以一年為一白)有弟子龍子者。幼而聰慧。我於三世推窮。莫知其本。祖曰。此子于第五劫中。生妙喜國婆羅門家。曾以旃檀。施於佛宇。作槌撞鐘。受報聰敏。為眾欽仰。又問我有何緣。而感鶴眾。祖曰。汝第四劫中。嘗為比丘。當赴會龍宮。汝諸弟子。咸欲隨從。汝觀五百眾中。無有一人堪任妙供。時諸弟子曰。師常說法。于食等者。於法亦等。今既不然。何聖之有。汝即令赴會。自汝捨生趣生。轉化諸國。其五百弟子。以福微德薄。生於羽族。今感汝之惠。故為鶴眾相隨。鶴勒那問曰。以何方便。令彼解脫。祖曰。我有無上法寶。汝當聽受化未來際。而說偈曰。心隨萬境轉。轉處實能幽。隨流認得性。無喜復無憂。時鶴眾聞偈飛嗚而去。祖跏趺寂然奄化。鶴勒那與寶印王起塔。當後漢桓帝十九年乙巳歲也。
二十三祖鶴
【現代漢語翻譯】 現代漢語譯本：於是，摩拏羅（Manura，印度祖師名）焚香遙對月氏國（Yuezhi，古國名，位於今中亞一帶）的鶴勒那（Helena，人名）比丘說：『你在那個國家教導鶴群，道果將要證得，應該自己知道。』當時，鶴勒那正在為寶印（Bao Yin，國王名）國王宣講修多羅（Sutra，佛經）偈頌。忽然看見奇異的香氣凝聚成穗狀，國王問道：『這是什麼祥瑞？』鶴勒那回答說：『這是西印度（West India）傳來佛心印的祖師摩拏羅將要到來，先降下信香罷了。』國王問：『這位祖師的神力如何？』鶴勒那回答說：『這位祖師遠遠地承蒙佛的授記，應當在這個國土廣泛宣揚玄妙的教化。』當時，國王和鶴勒那一起遙向摩拏羅作禮。摩拏羅知道后，就辭別了已經得度的比丘，前往月氏國，接受國王和鶴勒那的供養。後來，鶴勒那問摩拏羅說：『我住在林間已經九年（印度以一年為一白），有個弟子名叫龍子（Long Zi，人名），從小就聰明智慧。我用三世的智慧推究，也無法知道他的來歷。』摩拏羅回答說：『這個孩子在第五劫中，出生在妙喜國（Miao Xi，佛國名）的婆羅門（Brahman，印度教種姓）家庭，曾經用旃檀（Sandalwood，一種香木）供養佛寺，做撞鐘的槌子，因此得到聰敏的果報，受到大眾的欽佩。』鶴勒那又問：『我有什麼因緣，而感召鶴群？』摩拏羅回答說：『你在第四劫中，曾經是一位比丘，將要前往龍宮（Dragon Palace，傳說中的宮殿）赴會。你的弟子們都想跟隨你前往。你觀察五百人中，沒有一個人能夠勝任妙供。當時，弟子們說：『師父常說，在飲食上平等，在佛法上也應該平等。現在既然不是這樣，又有什麼聖德可言呢？』你就讓他們都去赴會了。自從你捨棄生命，轉生到各個國家，這五百個弟子，因為福德微薄，轉生為羽族。現在感念你的恩惠，所以化為鶴群跟隨著你。』鶴勒那問道：『用什麼方便，才能讓他們解脫？』摩拏羅回答說：『我有無上的法寶，你應該聽受，用來教化未來的眾生。』於是說了偈語：『心隨萬境轉，轉處實能幽。隨流認得性，無喜復無憂。』當時，鶴群聽到偈語后，鳴叫著飛走了。摩拏羅結跏趺坐，寂然圓寂。鶴勒那和寶印王為他建造了佛塔，時間在後漢桓帝（Emperor Huan of the Later Han Dynasty）十九年乙巳年。 二十三祖鶴勒那（Helena，the 23rd Patriarch）
【English Translation】 English version: Then, Manura (Indian Patriarch), burned incense and spoke remotely to the Bhikshu Helena (name) in the Yuezhi Kingdom (ancient kingdom, located in present-day Central Asia): 'You are teaching the crane flock in that country, and the fruit of the path is about to be realized. You should know this yourself.' At that time, Helena was expounding Sutra (Buddhist scriptures) verses for King Bao Yin (name). Suddenly, he saw strange incense condensing into穗狀 (spike-like) formations. The king asked, 'What is this auspicious sign?' Helena replied, 'This is the Patriarch Manura, who transmits the Buddha's mind-seal from West India, about to arrive, first sending down incense of faith.' The king asked, 'What is the spiritual power of this Patriarch?' Helena replied, 'This Patriarch has received the Buddha's prediction from afar and should widely propagate the profound teachings in this land.' At that time, the king and Helena together paid homage to Manura from afar. Knowing this, Manura bid farewell to the already liberated Bhikshus and went to the Yuezhi Kingdom, receiving offerings from the king and Helena. Later, Helena asked Manura, 'I have been living in the forest for nine years (India counts one year as one 'white'), and I have a disciple named Long Zi (name), who has been intelligent since childhood. I have investigated through the three lifetimes, but I cannot know his origin.' Manura replied, 'This child, in the fifth kalpa, was born into a Brahman (Hindu caste) family in the Miao Xi (Pure Land) country. He once offered sandalwood (a type of fragrant wood) to a Buddhist temple, making a mallet to strike the bell, and thus received the reward of intelligence, being admired by the masses.' Helena then asked, 'What is my karmic connection that attracts the crane flock?' Manura replied, 'In the fourth kalpa, you were once a Bhikshu, about to go to the Dragon Palace (legendary palace) for a gathering. Your disciples all wanted to follow you. You observed that among the five hundred people, no one was capable of making exquisite offerings. At that time, the disciples said, 'The master often says that equality in food should also mean equality in Dharma. Since this is not the case now, what saintly virtue is there to speak of?' You then allowed them all to go to the gathering. Since you abandoned life and were reborn in various countries, these five hundred disciples, due to their meager blessings and virtues, were reborn as feathered creatures. Now, they are grateful for your kindness, so they have transformed into a flock of cranes following you.' Helena asked, 'What means can be used to liberate them?' Manura replied, 'I have the supreme Dharma treasure, you should listen and receive it, and use it to transform future beings.' Then he spoke the verse: 'The mind follows the myriad realms, the turning place is truly profound. Following the flow, one recognizes the nature, without joy or sorrow.' At that time, the crane flock, upon hearing the verse, flew away crying. Manura sat in full lotus posture and passed away peacefully. Helena and King Bao Yin built a pagoda for him, in the year Yi Si, the nineteenth year of Emperor Huan of the Later Han Dynasty. Helena (the 23rd Patriarch)
勒那尊者(勒那梵語。鶴即華言。以常感群鶴戀慕故名耳)
月氏國人也。姓婆羅門。父千勝。母金光。以無子故。禱於七佛金幢即夢須彌山頂一神童持金環云我來也。覺而有孕。年七歲。遊行聚落。睹民間淫祀。乃入廟叱之曰。汝妄興禍福。幻惑於人。歲費牲牢。傷害斯甚。言訖廟貌忽然而壞。由是鄉黨。謂之聖子。年二十二出家。三十遇摩拏羅尊者。付法眼藏。行化至中印度。彼國王名無畏海。崇信佛道。祖為說正法次。王忽見二人緋素服拜祖。王問曰。此何人也。祖曰。此是日月天子。吾昔曾為說法。故來禮拜。良久不見。唯聞異香。王曰。日月國土。總有多少。祖曰。千釋迦佛所化世界。各有百億迷盧日月。我若廣說。即不能盡。王聞忻然。時祖演無上道。度有緣眾。以上足龍子早夭。有兄師子。博通強記。事婆羅門。厥師既逝。弟復云亡。乃歸依尊者而問曰。我欲求道。當何用心。祖曰。汝欲求道。無所用心。曰既無用心。誰作佛事。祖曰。汝若有用。即非功德。汝若無作。即是佛事。經云。我所作功德。而無我所故。師子聞是語已。即入佛慧。時祖忽指東北問曰。是何氣象。師子曰。我見氣如白虹貫乎天地。復有黑氣五道。橫亙其中。祖曰。其兆云何。曰莫可知矣。祖曰。吾滅后五十年。北天竺國
【現代漢語翻譯】 現代漢語譯本：勒那尊者（勒那為梵語，意為鶴，因常引來群鶴的愛慕而得名） 是月氏國人，姓婆羅門，父親名叫千勝，母親名叫金光。因為沒有兒子，（他們）向七佛金幢祈禱，（母親）夢見須彌山頂上一個神童拿著金環說：『我來了。』醒來后就懷孕了。七歲時，（尊者）在**聚落，看到民間不正當的祭祀，就進入廟宇斥責他們說：『你們胡亂製造禍福，迷惑世人，每年花費牲畜，傷害非常大。』說完，廟宇忽然倒塌。因此，鄉里人都稱他為聖子。二十二歲出家，三十歲時遇到摩拏羅尊者，（摩拏羅尊者）將法眼藏傳授給他。（尊者）前往中印度弘法。那裡的國王名叫無畏海，崇信佛道。（勒那）尊者為（無畏海）國王宣講正法時，國王忽然看見兩個人，身穿紅色和白色的衣服，向尊者禮拜。國王問道：『這兩人是誰？』尊者說：『這是日月天子，我過去曾為他們說法，所以前來禮拜。』過了很久，（他們）不見了，只聞到奇異的香味。國王問道：『日月國土，總共有多少？』尊者說：『千釋迦佛所教化的世界，各有百億迷盧日月。我如果詳細說，就說不完了。』國王聽了非常高興。當時，尊者演說無上道，度化有緣眾生。因為師子比丘的兒子早夭，（師子比丘）有個哥哥名叫師子，博學強記，侍奉婆羅門。他的老師去世后，弟弟又去世，於是歸依尊者，問道：『我想要尋求道，應當如何用心？』尊者說：『你想要尋求道，就不要用心。』（師子）說：『既然不用心，誰來做佛事？』尊者說：『你如果有所作為，就不是功德。你如果無所作為，那就是佛事。《經》中說：我所作的功德，是沒有我所的。』師子聽了這些話后，立刻進入佛的智慧。當時，尊者忽然指著東北方問道：『那是什麼氣象？』師子說：『我看見氣像白色的彩虹貫穿天地，又有五道黑氣，橫亙在其中。』尊者說：『這預示著什麼？』（師子）說：『我不知道。』尊者說：『我滅度后五十年，北天竺國……』
【English Translation】 English version: Venerable Leranā (Leranā is Sanskrit, meaning Crane, named so because he often attracted the affection of flocks of cranes) He was a native of Yuezhi (an ancient people in Central Asia), with the Brahmin surname. His father was named Qiansheng (Thousand Victories), and his mother was named Jinguang (Golden Light). Because they had no son, they prayed to the Seven Buddhas' Golden Banner. (The mother) dreamed of a divine child on the summit of Mount Sumeru, holding a golden ring, saying, 'I am coming.' Upon waking, she was pregnant. At the age of seven, in **village, (the Venerable) saw improper folk sacrifices and entered the temple, rebuking them, saying, 'You recklessly create misfortune and fortune, deluding the people, spending livestock every year, causing great harm.' After speaking, the temple suddenly collapsed. Therefore, the villagers called him a holy child. At the age of twenty-two, he renounced the world, and at the age of thirty, he met Venerable Manara, who transmitted the Dharma Eye Treasury to him. (The Venerable) went to Central India to propagate the Dharma. The king there was named Fearless Sea, who revered and believed in the Buddha's Way. When Venerable (Leranā) was expounding the Proper Dharma to King (Fearless Sea), the king suddenly saw two people, wearing red and white robes, bowing to the Venerable. The king asked, 'Who are these two people?' The Venerable said, 'These are the Sun and Moon Devas. I once expounded the Dharma for them, so they have come to pay their respects.' After a long time, (they) disappeared, and only a strange fragrance was smelled. The king asked, 'How many Sun and Moon lands are there in total?' The Venerable said, 'In the worlds transformed by a thousand Shakyamuni Buddhas, each has a hundred billion Mount Merus, suns, and moons. If I were to explain in detail, I could not finish.' The king was very pleased to hear this. At that time, the Venerable expounded the Supreme Path, liberating sentient beings with affinities. Because the son of Bhikshu Shizi (Lion) died young, (Bhikshu Shizi) had an elder brother named Shizi (Lion), who was learned and had a strong memory, serving the Brahmins. After his teacher passed away, and his younger brother also passed away, he then took refuge in the Venerable and asked, 'I want to seek the Way, how should I use my mind?' The Venerable said, 'If you want to seek the Way, do not use your mind.' (Shizi) said, 'If I do not use my mind, who will perform the Buddha's work?' The Venerable said, 'If you have action, it is not merit. If you have no action, that is the Buddha's work. The Sutra says: The merit I have done is without self.' After hearing these words, Shizi immediately entered the wisdom of the Buddha. At that time, the Venerable suddenly pointed to the northeast and asked, 'What is that phenomenon?' Shizi said, 'I see the Qi (vital energy) like a white rainbow piercing through heaven and earth, and there are five black Qi, stretching across it.' The Venerable said, 'What does this foretell?' (Shizi) said, 'I do not know.' The Venerable said, 'Fifty years after my Nirvana, in North India...'
當有難起。嬰在汝身。吾將滅矣。今以法眼。付囑于汝。善自護持。乃說偈曰。認得心性時。可說不思議。了了無可得。得時不說知。師子比丘聞偈欣愜。然未曉將罹何難。祖乃密示之。言訖現十八變而歸寂。阇維畢分舍利。各欲興塔。祖復現空中而說偈曰。一法一切法。一切一法攝。吾身非有無。何分一切塔。大眾聞偈遂不復分。就䭾都場。而建塔焉。即後漢獻帝二十年己丑歲也。
二十四祖師子比丘者
中印度人也。姓婆羅門。得法遊方。至罽賓國。有波利迦者。本習禪觀。故有禪定知見執相舍相不語之五眾。祖詰而化之。四眾皆默然心服。唯禪定師達磨達者。聞四眾被責。憤悱而來。祖曰。仁者習定。何當來此。既至於此。胡云習定。彼曰我雖來此。心亦不亂。定隨人習。豈在處所。祖曰。仁者既來。其習亦至。既無處所。豈在人習。彼曰。定習人故。非人習定。我當來此。其定常習。祖曰。人非習定。定習人故。當自來時。其定誰習。彼曰。如凈明珠。內外無翳。定若通達。必當如此。祖曰。定若通達。一似明珠。今見仁者。非珠之徒。彼曰。其珠明徹。內外悉定。我心不亂。猶若此凈。祖曰。其珠無內外。仁者何能定。穢物非動搖。此定不是凈。達磨達蒙祖開悟。心地朗然。祖既攝五眾。名聞
【現代漢語翻譯】 現代漢語譯本：當災難興起時，這個嬰兒就在你的身體里，我將要滅度了。現在我將法眼傳付給你，好好地守護保持。於是說了偈語：『認識到心性的時候，可以說不可思議。明明白白什麼也得不到，得到的時候說不出知道。』 師子比丘聽了偈語，非常高興，但是不明白將要面臨什麼災難。祖師就秘密地告訴了他。說完之後，顯現十八種變化而圓寂了。荼毗完畢，眾人想要分舍利，各自建造佛塔。祖師又在空中顯現，說了偈語：『一法就是一切法，一切法包含在一法中。我的身體不是有也不是無，為什麼要分建一切塔呢？』 大眾聽了偈語，於是不再分舍利，就在荼毗的場所建造了一座佛塔。那是在後漢獻帝二十年己丑年。
第二十四祖 師子比丘（Simha Bhiksu）
是中印度人，姓婆羅門。得法之後四處遊歷，到達罽賓國（Kashmir）。那裡有個叫波利迦（Parigha）的人，本來就修習禪觀，所以有修習禪定、知見、執相、舍相、不語這五種人。祖師詰問並教化他們，四種人都沉默心服。只有禪定師達磨達（Dharmatrāta）聽到四眾被責備，憤憤不平地前來。祖師說：『仁者修習禪定，為什麼會到這裡來？既然已經到了這裡，怎麼能說是修習禪定呢？』 他說：『我雖然來到這裡，心也不會亂。禪定隨著人修習，難道在於處所嗎？』 祖師說：『仁者既然來了，你的修習也跟著來了。既然沒有處所，難道在於人修習嗎？』 他說：『禪定修習人，不是人修習禪定。我即使來到這裡，禪定也常常在修習。』 祖師說：『人不是修習禪定，禪定修習人，當你自己來的時候，禪定是誰在修習呢？』 他說：『如同清凈明珠，內外沒有污垢。禪定如果通達，必定是這樣。』 祖師說：『禪定如果通達，就像明珠一樣。現在我看仁者，不像明珠之類。』 他說：『這顆明珠明亮透徹，內外都安定。我的心不亂，就像這顆明珠一樣清凈。』 祖師說：『這顆明珠沒有內外，仁者怎麼能安定呢？污穢之物不是動搖，這種安定不是清凈。』 達磨達（Dharmatrāta）蒙祖師開悟，心地明朗。祖師攝受了五眾，名聲遠揚。
【English Translation】 English version: When calamity arises, the infant is within your body, and I shall pass away. Now I entrust the Dharma-eye to you, guard and maintain it well. Then he spoke a verse: 'When one recognizes the nature of mind, it can be said to be inconceivable. Clearly and distinctly, nothing is attainable; when attained, it cannot be described as knowing.' Bhiksu Simha (Lion Bhiksu) heard the verse and was delighted, but did not understand what calamity he would face. The Patriarch secretly revealed it to him. After speaking, he manifested eighteen transformations and entered into stillness (passed away). After the cremation, the assembly wanted to divide the relics and each build a stupa. The Patriarch appeared in the sky again and spoke a verse: 'One Dharma is all Dharmas, all Dharmas are contained in one Dharma. My body is neither existent nor non-existent, why divide and build all the stupas?' The assembly heard the verse and then did not divide the relics, but built a stupa at the cremation site. This was in the year Ji-chou, the twentieth year of Emperor Xian of the Later Han Dynasty.
The Twenty-fourth Patriarch, Simha Bhiksu (Lion Bhiksu)
Was from Central India, of the Brahmin caste. After obtaining the Dharma, he traveled to Kashmir (Kashmir). There was a person named Parigha (Parigha) there, who originally practiced meditation, so there were five groups: those who practiced dhyana (meditation), those with views, those attached to forms, those who renounced forms, and those who did not speak. The Patriarch questioned and transformed them, and the four groups were all silently convinced. Only the Dhyana Master Dharmatrāta (Dharmatrāta), hearing that the four groups were rebuked, came in indignation. The Patriarch said: 'Virtuous one, you practice dhyana, why have you come here? Since you have come here, how can you say you are practicing dhyana?' He said: 'Although I have come here, my mind is not disturbed. Dhyana follows the practitioner, is it in the place?' The Patriarch said: 'Since you have come, your practice has also come. Since there is no place, is it in the practitioner?' He said: 'Dhyana practices the person, not the person practices dhyana. Even if I come here, dhyana is always being practiced.' The Patriarch said: 'The person does not practice dhyana, dhyana practices the person. When you yourself come, who is practicing dhyana?' He said: 'Like a clear and bright pearl, inside and outside without defilement. If dhyana is thoroughly understood, it must be like this.' The Patriarch said: 'If dhyana is thoroughly understood, it is like a bright pearl. Now I see you, virtuous one, not like a pearl.' He said: 'This pearl is bright and clear, inside and outside are stable. My mind is not disturbed, just like this pearl is pure.' The Patriarch said: 'This pearl has no inside or outside, how can you stabilize it? Filthy things are not shaking, this stability is not pure.' Dharmatrāta (Dharmatrāta) was enlightened by the Patriarch, and his mind became clear. The Patriarch converted the five groups, and his name spread far and wide.
遐邇。方求法嗣。遇一長者引其子問祖曰。此子名斯多。當生便拳左手。今既長矣。終未能舒。愿尊者示其宿因。祖睹之即以手接曰。可還我珠。童子遽開手奉珠。眾皆驚異。祖曰。吾前報為僧。有童子名婆舍。吾嘗赴西海齋。受䞋珠付之。今還吾珠。理固然矣。長者遂舍其子出家。祖即與授具。以前緣故名婆舍斯多。祖即謂之曰。吾師密有懸記。罹難非久。如來正法眼藏。今轉付汝。汝應保護普潤來際。偈曰。正說知見時。知見俱是心。當心即知見。知見即於今。祖說偈已。以僧伽梨。密付斯多。俾之他國隨機演化。斯多受教。直抵南天。祖謂難不可以茍免。獨留罽賓。時本國有外道二人。一名摩目多。二名都落遮。學諸幻法。欲共謀亂。乃盜為釋子形象。潛入王宮。且曰。不成即罪歸佛子。妖既自作。禍亦旋踵。王果怒曰。吾素歸心三寶。何乃構害。一至於斯。即命破毀伽藍。祛除釋眾。又自秉劍。至尊者所。問曰。師得蘊空否。祖曰。已得蘊空。王曰。離生死否。祖曰。已離生死。王曰。既離生死。可施我頭。祖曰。身非我有。何吝于頭。王即揮刃。斷尊者首。白乳涌高數尺。王之右臂。旋亦墮地。七日而終。太子光首嘆曰。我父何故自取其禍。時有象白山仙人者。深明因果。即為光首。廣宣宿因。解其疑網。
【現代漢語翻譯】 現代漢語譯本： 遐邇（遠近）。方求法嗣（繼承人）。遇一長者引其子問菩提達摩祖師曰：『此子名斯多（Śīla，戒）。當出生時便拳著左手。如今已經長大了，始終未能舒展開。愿尊者開示其宿世因緣。』祖師見到他，便用手去接，說：『可以還我珠子了。』童子立刻張開手，奉上珠子。眾人都驚異。祖師說：『我前世為僧，有個童子名叫婆舍（Vasya，自在）。我曾經去西海齋僧，接受了一顆寶珠並交付給他。如今歸還我的珠子，理所當然。』長者於是捨棄其子出家。祖師便為他授具足戒，因為以前的因緣，故名婆舍斯多（Vasyasila，自在戒）。祖師便對他說：『我的老師秘密地有懸記，我遭遇災難不久了。如來正法眼藏（Dharmacakṣu，法眼），現在轉付給你。你應當保護它，普遍滋潤未來的眾生。』偈語說：『正說知見時，知見俱是心。當心即知見，知見即於今。』祖師說完偈語，用僧伽梨（saṃghāṭī，大衣），秘密地交付給斯多，讓他到其他國家隨機教化。斯多接受教誨，直接前往南天竺。 祖師認為災難不可以避免，獨自留在罽賓（Kashmir）。當時本國有外道二人，一名摩目多（Mahāmati，大慧），二名都落遮（Durācāra，惡行）。學習各種幻術，想要共同謀反作亂。於是盜用釋迦弟子的形象，潛入王宮，並且說：『如果事情不成，就把罪責歸於佛弟子。』妖孽既然自己製造，禍患也立刻降臨。國王果然憤怒地說：『我一向歸心三寶，為何竟然構陷加害，到了這種地步！』立刻下令破壞寺院，驅逐僧眾。又親自拿著劍，到尊者（菩提達摩）所在之處，問道：『師父得到蘊空了嗎？』祖師說：『已經得到蘊空。』國王說：『脫離生死了嗎？』祖師說：『已經脫離生死。』國王說：『既然脫離生死，可以把你的頭施捨給我嗎？』祖師說：『身體都不是我所有的，何必吝惜一個頭呢？』國王便揮刀，砍斷尊者的頭，白色的乳汁涌起數尺高。國王的右臂，隨即也掉落在地上，七日後便死了。太子光首（Guangshou）嘆息道：『我的父親為何自己招來禍患？』當時有象白山仙人，深刻明白因果，便為光首廣泛宣說宿世因緣，解開他的疑惑。
【English Translation】 English version: Far and near. He was seeking a Dharma heir. He encountered an elder who brought his son to ask Bodhidharma, the Patriarch, saying, 'This child is named Śīla (戒, Precept). When he was born, his left hand was clenched. Now that he has grown up, he has never been able to open it. May the Venerable One reveal the cause from his past life.' The Patriarch saw him and reached out his hand, saying, 'You can return my pearl.' The boy immediately opened his hand and offered the pearl. Everyone was amazed. The Patriarch said, 'In my previous life, I was a monk, and there was a boy named Vasya (自在, Independent). I once went to the Western Sea to offer a vegetarian feast to monks and received a treasure pearl, which I entrusted to him. Now he returns my pearl, which is only natural.' The elder then renounced his son to become a monk. The Patriarch then ordained him fully, and because of the previous cause, he was named Vasyasila (自在戒, Independent Precept). The Patriarch then said to him, 'My teacher secretly had a prediction that I would encounter calamity soon. The Dharmacakṣu (法眼, Dharma Eye) of the Tathagata is now entrusted to you. You should protect it and universally benefit beings in the future.' The verse says, 'When rightly speaking of knowledge and views, knowledge and views are both mind. When the mind is present, there is knowledge and views. Knowledge and views are present now.' After the Patriarch spoke the verse, he secretly entrusted the saṃghāṭī (大衣, Great Robe) to Śīla, instructing him to go to other countries to teach according to circumstances. Śīla received the teaching and went directly to South India. The Patriarch believed that the calamity could not be avoided, so he remained alone in Kashmir (罽賓). At that time, there were two heretics in the country, one named Mahāmati (大慧, Great Wisdom) and the other named Durācāra (惡行, Evil Conduct). They studied various illusions and wanted to conspire to rebel. So they stole the appearance of Śākya's disciples and sneaked into the royal palace, saying, 'If things do not succeed, the blame will fall on the Buddha's disciples.' Since the demons created the calamity themselves, misfortune quickly followed. The king was indeed angry and said, 'I have always taken refuge in the Three Jewels, why would they plot to harm me to this extent!' He immediately ordered the destruction of monasteries and the expulsion of monks. He also personally took a sword and went to where the Venerable One (Bodhidharma) was, asking, 'Master, have you attained the emptiness of the aggregates?' The Patriarch said, 'I have already attained the emptiness of the aggregates.' The king said, 'Have you transcended birth and death?' The Patriarch said, 'I have already transcended birth and death.' The king said, 'Since you have transcended birth and death, can you give me your head?' The Patriarch said, 'This body is not mine, why be stingy with a head?' The king then swung his sword and cut off the Venerable One's head, and white milk gushed up several feet high. The king's right arm also fell to the ground, and he died seven days later. Prince Guangshou (光首) sighed, 'Why did my father bring disaster upon himself?' At that time, there was a hermit of Elephant White Mountain who deeply understood cause and effect, and he widely explained the causes and conditions of past lives to Guangshou, resolving his doubts.
(事具聖胄集。及寶林傳)遂以師子尊者報體而建塔焉。當魏齊王二十年己卯歲也。
二十五祖婆舍斯多尊者
罽賓國人也。姓婆羅門。父寂行。母常安樂。初母夢得神劍。因而有孕。既誕。拳左手。遇師子尊者。顯發宿因。密授心印。后適南天。至中印度。彼國王名迦勝。設禮供養。時有外道。號無我尊。先為王禮重。嫉祖之至。欲與論義。幸而勝之。以固其事。乃于王前謂祖曰。我解默論。不假言說。祖曰。孰知勝負。彼曰。不爭勝負。但取其義。祖曰。汝以何為義。彼曰。無心為義。祖曰。汝既無心。豈得義乎。彼曰。我說無心。當名非義。祖曰。汝說無心。當名非義。我說非心。當義非名。彼曰。當義非名。誰能辨義。祖曰。汝名非義。此名何名。彼曰。為辨非義。是名無名。祖曰。名既非名。義亦非義。辨者是誰。當辨何物。如是往返五十九番。外道杜口信伏。於時祖忽面北合掌。長吁曰。我師師子尊者。今日遇難。斯可傷焉。即辭王南邁。達于南天。潛隱山谷。時彼國王名天德。迎請供養。王有二子。一名德勝。兇暴而色力充盛。一名不如密多。和柔而長嬰疾苦。祖乃為陳因果。王即頓釋所疑。又有咒術師。忌祖之道。乃潛置毒藥于飲食中。祖知而食之。彼返受禍。遂投祖出家。祖即與授具
【現代漢語翻譯】 現代漢語譯本 （事具《聖胄集》及《寶林傳》）於是用師子尊者（Śīṃha Bhikṣu）的報體建立了佛塔。時間是北魏齊王二十年己卯年。
二十五祖婆舍斯多尊者（Vasiasita）
是罽賓國（Kashmir）人。姓婆羅門（Brahman）。父親是寂行，母親是常安樂。當初母親夢見得到一把神劍，因此懷孕。出生后，左手緊握成拳。遇到師子尊者（Śīṃha Bhikṣu），顯發了前世的因緣，秘密傳授了心印。後來前往南印度，到達中印度。那裡的國王名叫迦勝，設禮供養。當時有一個外道，號稱無我尊，先前被國王禮遇重視，嫉妒尊者的到來，想要與他辯論。幸好尊者勝過了他，以此鞏固了自己的地位。於是在國王面前對外道說：『我懂得默論，不需要言語。』尊者說：『誰知道勝負？』外道說：『不爭勝負，只取其義。』尊者說：『你以什麼為義？』外道說：『無心為義。』尊者說：『你既然無心，怎麼能有義呢？』外道說：『我說無心，應當稱為非義。』尊者說：『你說無心，應當稱為非義；我說非心，應當義非名。』外道說：『應當義非名，誰能辨義？』尊者說：『你名非義，這個名是什麼名？』外道說：『爲了辨別非義，這個名是無名。』尊者說：『名既然非名，義也非義，辨別的是誰？應當辨別什麼？』這樣往返五十九次，外道閉口信服。當時尊者忽然面向北方合掌，長嘆說：『我的老師師子尊者（Śīṃha Bhikṣu），今日遇難，真是令人傷心啊！』隨即辭別國王向南而去，到達南印度，潛藏在山谷中。當時那裡的國王名叫天德，迎接並供養他。國王有兩個兒子，一個名叫德勝，兇暴而精力充沛；一個名叫不如密多，溫和而長期遭受疾病的痛苦。尊者於是為他們陳述因果，國王立刻消除了疑惑。又有一個咒術師，嫉妒尊者的道行，於是偷偷地在飲食中放入毒藥。尊者知道后還是吃了下去，那咒術師反而受到了禍害，於是投奔尊者出家。尊者就為他授了具足戒。
【English Translation】 English version (Recorded in 'Collection of Holy Lineage' and 'Baolin Zhuan') Thereupon, a pagoda was built using the body of Venerable Śīṃha Bhikṣu. It was the year Ji-Mao, the twentieth year of King Qi of the Northern Wei Dynasty.
The Twenty-fifth Patriarch, Venerable Vasiasita
Was a native of Kashmir. His surname was Brahman. His father was Jixing, and his mother was Changanle. Initially, his mother dreamed of obtaining a divine sword, and thus became pregnant. After he was born, his left hand was clenched into a fist. He encountered Venerable Śīṃha Bhikṣu, who revealed his past karma and secretly transmitted the mind-seal. Later, he went to South India, arriving in Central India. The king there was named Kasheng, who offered him respectful offerings. At that time, there was a heretic named 'No-Self Venerable,' who had previously been respected by the king. He was jealous of the Patriarch's arrival and wanted to debate with him. Fortunately, the Patriarch defeated him, thereby solidifying his position. Then, in front of the king, he said to the heretic: 'I understand silent debate, which does not require words.' The Patriarch said: 'Who knows victory or defeat?' The heretic said: 'We do not contend for victory or defeat, but only seek the meaning.' The Patriarch said: 'What do you take as meaning?' The heretic said: 'No-mind is meaning.' The Patriarch said: 'Since you have no-mind, how can you have meaning?' The heretic said: 'When I say no-mind, it should be called non-meaning.' The Patriarch said: 'When you say no-mind, it should be called non-meaning; when I say non-mind, it should be meaning-non-name.' The heretic said: 'If it should be meaning-non-name, who can discern the meaning?' The Patriarch said: 'Your name is non-meaning, what name is this name?' The heretic said: 'To discern non-meaning, this name is no-name.' The Patriarch said: 'Since the name is non-name, and the meaning is also non-meaning, who is discerning? What should be discerned?' After fifty-nine rounds of such exchanges, the heretic closed his mouth and submitted in faith. At that time, the Patriarch suddenly faced north, joined his palms, and sighed deeply, saying: 'My teacher, Venerable Śīṃha Bhikṣu, is encountering difficulties today, which is truly saddening!' Immediately, he bid farewell to the king and went south, arriving in South India, where he hid in the mountains and valleys. At that time, the king there was named Tiande, who welcomed and offered him offerings. The king had two sons, one named Desheng, who was fierce and full of energy; the other named Burumiduo, who was gentle and suffered from chronic illnesses. The Patriarch then explained the cause and effect to them, and the king immediately dispelled his doubts. There was also a sorcerer who was jealous of the Patriarch's Dao, so he secretly put poison in the food and drink. The Patriarch knew this but still ate it, and the sorcerer instead suffered the consequences, so he sought refuge with the Patriarch and became a monk. The Patriarch then gave him the full precepts.
。后六十載。德勝即位。覆信外道。致難於祖。不如密多以進諫被囚。王遽問祖曰。予國素絕妖訛。師所傳者。當是何宗。祖曰。王國昔來實無邪法。我所得者即是佛宗。王曰。佛滅已千二百載。師從誰得邪。祖曰。飲光大士親受佛印。展轉至二十四世師子尊者。我從彼得。王曰。予聞師子比丘不能免於刑戮。何能傳法後人。祖曰。我師難未起時。密授我信衣法偈。以顯師承。王曰。其衣何在。祖即于囊中出衣示王。王命焚之。五色相鮮。薪盡如故。王即追悔。致禮師子。真嗣既明。乃赦密多。密多遂求出家。祖問曰。汝欲出家。當爲何事。密多曰。我若出家。不為其事。祖曰。不為何事。密多曰。不為俗事。祖曰。當爲何事。密多曰。當爲佛事。祖曰。太子智慧天至。必諸聖降跡。即許出家。六年侍奉。後於王宮受具。羯磨之際。大地震動。頗多靈異。祖乃命之曰。吾已衰朽。安可久留。汝當善護正法眼藏。普濟群有。聽吾偈曰。聖人說知見。當境無是非。我今悟真性。無道亦無理。不如密多聞偈。再啟祖曰。法衣宜可傳授。祖曰。此衣為難故。假以證明。汝身無難。何假其衣。化被十方。人自信向。不如密多聞語作禮而退。祖現於神變。化三昧火自焚。平地舍利可高一尺。德勝王創浮圖而秘之。當東晉明帝太寧三
【現代漢語翻譯】 後來的六十年，德勝（De Sheng，人名）即位，又重新信奉外道，對菩提達摩（Bodhidharma，禪宗祖師）進行刁難。不如密多（Bùrú Mìduō，人名）因為進諫而被囚禁。國王突然問菩提達摩說：『我的國家向來沒有妖言惑眾的事情，你所傳授的，應當是什麼宗派？』菩提達摩回答說：『王國向來確實沒有邪法，我所得到的，就是佛宗。』國王說：『佛陀涅槃已經一千二百年了，你從誰那裡得到的呢？』菩提達摩回答說：『飲光大士（Yǐnguāng Dàshì，迦葉尊者）親自接受佛陀的心印，輾轉傳到第二十四世師子尊者（Shīzi Zūnzhě），我從他那裡得到的。』國王說：『我聽說師子比丘（Shīzi Bǐqiū）不能免於刑罰殺戮，怎麼能夠傳法給後人呢？』菩提達摩回答說：『我的老師災難還沒有發生的時候，秘密地傳授給我信衣法偈（xìnyī fǎjì），用來彰顯師承。』國王說：『那件袈裟在哪裡？』菩提達摩就在囊中取出袈裟給國王看。國王命令焚燒它，五種顏色相互輝映，柴火燒盡了，袈裟卻完好如初。國王立即追悔，向師子尊者致禮，真正的傳承既然已經明白，就赦免了不如密多。不如密多於是請求出家。菩提達摩問他說：『你想要出家，應當爲了什麼事？』不如密多說：『我如果出家，不爲了世俗之事。』菩提達摩說：『不爲了什麼事？』不如密多說：『不爲了俗事。』菩提達摩說：『應當爲了什麼事？』不如密多說：『應當爲了佛事。』菩提達摩說：『太子智慧天成，必定是諸聖降臨的足跡。』就允許他出家。六年侍奉，後來在王宮受具足戒，羯磨（jiémó，佛教儀式）的時候，大地震動，出現了很多靈異現象。菩提達摩於是命令他說：『我已經衰老朽邁，怎麼能夠長久停留。你應當好好守護正法眼藏（zhèngfǎ yǎnzàng），普遍救濟眾生。聽我的偈語：聖人說知見，當境無是非。我今悟真性，無道亦無理。』不如密多聽了偈語，再次請示菩提達摩說：『法衣應該可以傳授。』菩提達摩說：『這件袈裟因為有災難的緣故，假借它來證明。你自身沒有災難，何必假借這件袈裟。教化普及十方，人們自然會相信歸向。』不如密多聽了這話，行禮後退下。菩提達摩顯現神通變化，化作三昧真火自焚。平地上舍利高一尺。德勝王建造浮屠（fútú，佛塔）來秘密地收藏它。當時是東晉明帝太寧三年。
【English Translation】 Sixty years later, King Desheng (De Sheng, a personal name) ascended the throne and reverted to believing in externalist paths, causing difficulties for Bodhidharma (Bodhidharma, the founder of Zen Buddhism). Buru Mido (Bùrú Mìduō, a personal name) was imprisoned for his remonstrations. The king suddenly asked Bodhidharma, 'My kingdom has always been free of deceptive teachings. What sect do you transmit?' Bodhidharma replied, 'The kingdom has indeed been free of evil doctrines. What I have attained is the Buddha's sect.' The king said, 'The Buddha has been extinct for twelve hundred years. From whom did you receive it?' Bodhidharma replied, 'The Venerable Yinguang (Yǐnguāng Dàshì, Kāśyapa) personally received the Buddha's mind-seal, which was transmitted through twenty-four generations to the Venerable Lion (Shīzi Zūnzhě). I received it from him.' The king said, 'I have heard that the Bhikshu Lion (Shīzi Bǐqiū) could not escape execution. How could he transmit the Dharma to later generations?' Bodhidharma replied, 'Before the calamity befell my teacher, he secretly transmitted to me the robe and Dharma verse (xìnyī fǎjì) to manifest the lineage.' The king said, 'Where is the robe?' Bodhidharma took out the robe from his bag and showed it to the king. The king ordered it to be burned. The five colors shone brightly, and when the firewood was exhausted, the robe remained as before. The king immediately regretted it and paid homage to the Venerable Lion. Since the true lineage was clear, he pardoned Buru Mido. Buru Mido then requested to become a monk. Bodhidharma asked him, 'What do you intend to do when you become a monk?' Buru Mido said, 'If I become a monk, it will not be for worldly affairs.' Bodhidharma said, 'Not for what affairs?' Buru Mido said, 'Not for mundane affairs.' Bodhidharma said, 'What affairs should it be for?' Buru Mido said, 'It should be for Buddhist affairs.' Bodhidharma said, 'The prince's wisdom is divinely endowed; he must be a manifestation of the saints.' He then allowed him to become a monk. After serving for six years, he received full ordination in the royal palace. During the Karma (jiémó, Buddhist ritual), the earth shook, and many miraculous phenomena appeared. Bodhidharma then instructed him, 'I am already old and decaying; how can I stay for long? You should diligently protect the Treasury of the Eye of the True Dharma (zhèngfǎ yǎnzàng) and universally liberate sentient beings. Listen to my verse: Saints speak of knowledge and views; in the face of circumstances, there is no right or wrong. Now I have awakened to the true nature; there is neither path nor reason.' After hearing the verse, Buru Mido again asked Bodhidharma, 'The Dharma robe should be transmitted.' Bodhidharma said, 'This robe is used as proof because of the difficulties. You have no difficulties yourself, so why use this robe? When the teachings spread in all directions, people will naturally believe and turn to you.' After hearing these words, Buru Mido bowed and withdrew. Bodhidharma manifested supernatural transformations, transforming into Samadhi fire and self-immolating. The relics on the ground were one foot high. King Desheng built a stupa (fútú, pagoda) to secretly enshrine them. This was during the third year of the Taining era of Emperor Ming of the Eastern Jin Dynasty.
年乙酉歲也。
二十六祖不如密多尊者
南印度天德王之次子也。既受度得法。至東印度。彼王名堅固。奉外道。師長爪梵志。暨尊者將至。王與梵志。同睹白氣貫于上下。王曰。斯何瑞也。梵志預知祖入境。恐王遷善。乃曰。此是魔來之兆耳。何瑞之有。即鳩諸徒眾議曰。不如密多將入都城。誰能挫之。弟子曰。我等各有咒術。可以動天地入水火。何患哉。祖至。先見宮墻有黑氣。乃曰。小難耳。直詣王所。王曰。師來何為。祖曰。將度眾生。王曰。以何法度。祖曰。各以其類度之。時梵志聞言。不勝其怒。即以幻法化大山于祖頂上。祖指之。忽在彼眾頭上。梵志等怖懼。投祖。祖愍其愚惑。再指之。化山隨滅。乃為王演說法要。俾趣真乘。謂王曰。此國當有聖人而繼於我。是時有婆羅門子年二十許。幼失父母。不知名氏。或自言纓絡。故人謂之纓絡童子。遊行閭里。丐求度日。若常不輕之類。人問汝行何急。即答曰。汝行何緩。或曰何姓。乃曰。與汝同姓。莫知其故。后王與尊者。同車而出。見纓絡童子稽首於前。祖曰。汝憶往事否。童曰。我念遠劫中與師同居。師演摩訶般若。我轉甚深修多羅。今日之事。蓋契昔因。祖又謂王曰。此童子非他。即大勢至菩薩是也。此聖之後。復出二人。一人化南印
【現代漢語翻譯】 現代漢語譯本：那是在年乙酉的時候。
第二十六祖 不如密多尊者
是南印度天德王的第二個兒子。他受戒得法后，前往東印度。當時的國王名叫堅固，信奉外道，以師長爪梵志為師。當尊者將要到達時，國王和梵志一同看到一道白氣貫穿天地。國王問道：『這是什麼祥瑞之兆？』梵志預先知道祖師要入境，恐怕國王因此向善，就說：『這是魔來臨的徵兆罷了，哪裡有什麼祥瑞？』隨即召集眾弟子商議說：『不如密多將要進入都城，誰能挫敗他？』弟子們說：『我們各自都有咒術，可以撼動天地，出入水火，有什麼可擔心的呢？』祖師到達后，先看到宮墻有黑氣，就說：『只是小小的災難罷了。』直接前往國王的住所。國王問道：『師父來這裡做什麼？』祖師說：『將要度化眾生。』國王問：『用什麼方法度化？』祖師說：『各自用適合他們的方式度化。』當時梵志聽到這話，非常憤怒，立刻用幻術化作一座大山壓在祖師的頭頂上。祖師用手指著那座山，山忽然出現在那些梵志的頭頂上。梵志等人非常害怕，向祖師投降。祖師憐憫他們的愚昧迷惑，再次用手指著那座山，化山隨即消失。於是為國王演說佛法的要義，使他走向真正的佛法。告訴國王說：『這個國家將會有聖人出現，來繼承我的事業。』當時有一個婆羅門的孩子，大約二十歲左右，從小失去父母，不知道姓名，有人叫他纓絡，所以人們稱他為纓絡童子（Yingluo Tongzi）。他到處乞討為生，就像常不輕菩薩（Chang Buqing Pusa）一樣。別人問他你為什麼走這麼急，他就回答說你為什麼走這麼慢。或者問他姓什麼，他就說和你同姓，沒有人知道是什麼原因。後來國王和尊者一同乘車外出，看到纓絡童子在前面叩拜。祖師說：『你還記得過去的事情嗎？』童子說：『我記得在遙遠的過去，我和師父您一同居住，您演說摩訶般若（Mohe Bore），我轉述甚深修多羅（Shenshen Xiuduoluo）。今天的事情，大概是符合過去的因緣。』祖師又對國王說：『這個童子不是別人，就是大勢至菩薩（Dashizhi Pusa）。』這位聖人之後，還會出現兩個人，一個人將教化南印
【English Translation】 English version: It was in the year Yi-You.
The Twenty-Sixth Ancestor, Venerable Buddhamitra
Was the second son of King Tiande of South India. After receiving ordination and attaining the Dharma, he went to East India. The king there was named Jiangu, who was devoted to externalist paths, with the teacher Changzhua Brahman as his guru. When the Venerable One was about to arrive, the king and the Brahman together saw a white aura penetrating upwards and downwards. The king asked, 'What is this auspicious sign?' The Brahman, knowing in advance that the Ancestor was entering the country, and fearing that the king would turn to good, said, 'This is a sign of a demon coming, what auspiciousness is there?' Immediately, he gathered his disciples and discussed, 'Buddhamitra is about to enter the capital city, who can thwart him?' The disciples said, 'We each have mantras that can shake heaven and earth, enter water and fire, what is there to worry about?' When the Ancestor arrived, he first saw black aura on the palace walls, and said, 'It's just a small difficulty.' He went straight to the king's residence. The king asked, 'What has the master come for?' The Ancestor said, 'To liberate sentient beings.' The king asked, 'With what Dharma do you liberate them?' The Ancestor said, 'Each is liberated according to their kind.' At that time, the Brahman heard these words and was overcome with anger. He immediately used illusion to transform a large mountain on top of the Ancestor's head. The Ancestor pointed at it, and suddenly it was on top of the heads of the Brahman and his followers. The Brahman and others were frightened and surrendered to the Ancestor. The Ancestor pitied their ignorance and delusion, and pointed at the mountain again, and the transformed mountain disappeared. Then he expounded the essentials of the Dharma for the king, causing him to turn towards the true vehicle. He said to the king, 'This country will have a sage who will succeed me.' At that time, there was a Brahman boy, about twenty years old, who lost his parents at a young age and did not know his name. Some called him Yingluo, so people called him Yingluo Tongzi (Yingluo Boy). He begged for a living everywhere, like Bodhisattva Sadāparibhūta (Never Disparaging). When people asked him why he was walking so fast, he would answer why are you walking so slow. Or if they asked him what his surname was, he would say it was the same as yours, and no one knew why. Later, the king and the Venerable One went out together in a carriage and saw the Yingluo Boy bowing before them. The Ancestor said, 'Do you remember past events?' The boy said, 'I remember that in the distant past, I lived with you, Master. You expounded the Maha Prajna (Great Wisdom), and I recited the profound Sutras (Shenshen Xiuduoluo). Today's events are probably in accordance with past causes.' The Ancestor also said to the king, 'This boy is none other than Bodhisattva Mahasthamaprapta (Dashizhi Pusa).' After this sage, two more will appear, one will transform South India.
度。一人緣在震旦。四五年內。卻返此方。遂以昔因。故名般若多羅。付法眼藏。偈曰。真性心地藏。無頭亦無尾。應緣而化物。方便呼為智。祖付法已。即辭王曰。吾化緣已終。當歸寂滅。愿王于最上乘。無忘外護。即還本座。跏趺而逝。化火自焚。收舍利塔而瘞之。當東晉孝武帝太元十三年戊子歲也。
二十七祖般若多羅尊者
東印度人也。既得法已。行化至南印度。彼王名香至。崇奉佛乘。尊重供養。度越倫等。又施無價寶珠。時王有三子。曰月凈多羅。曰功德多羅。曰菩提多羅。其季開士也。祖欲試其所得。乃以所施珠。問三王子曰。此珠圓明。有能及否。第一王子第二王子皆曰。此珠七寶中尊。固無逾也。非尊者道力。孰能受之。第三王子曰。此是世寶。未足為上。于諸寶中。法寶為上。此是世光。未足為上。于諸光中。智光為上。此是世明。未足為上。于諸明中。心明為上。此珠光明。不能自照。要假智光。光辨於此。既辨此已即知是珠。既知是珠即明其寶。若明其寶。寶不自寶。若辨其珠。珠不自珠。珠不自珠者。要假智珠而辨世珠。寶不自寶者。要假智寶。以明法寶。然則師有其道。其寶即現。眾生有道。心寶亦然。祖嘆其辯慧。乃復問曰。于諸物中。何物無相。曰于諸物中。不起無相
【現代漢語翻譯】 現代漢語譯本： 般若多羅（Prajñātāra，第二十七祖的名字）。他與震旦（Zhèndàn，中國的古稱）的一人有緣分。在四五年內，他返回此地。因此，他以昔日的因緣，被命名為般若多羅。他交付了法眼藏（fǎ yǎn zàng，佛法的精髓），並留下了偈語：『真性心地藏（zhēn xìng xīn dì zàng，真實的自性是心地的寶藏），無頭也無尾。應緣而化育萬物，方便地稱之為智慧。』祖師交付了佛法后，就向國王告辭說：『我的教化因緣已經結束，應當歸於寂滅。愿國王對於最上乘（zuì shàng shèng，最高的佛法），不要忘記外在的護持。』說完就回到原來的座位，結跏趺坐而逝。化為火焰自焚，人們收集了他的舍利，建塔埋葬。那時是東晉孝武帝太元十三年戊子年。 般若多羅尊者（Prajñātāra，第二十七祖的名字）是東印度人。他得到佛法后，前往南印度弘揚佛法。那裡的國王名叫香至（Xiāngzhì），崇信佛法，尊重供養，超越了所有的人。國王還佈施了無價的寶珠。當時國王有三個兒子，名叫月凈多羅（Yuèjìng Duōluó），功德多羅（Gōngdé Duōluó），菩提多羅（Pútí Duōluó），其中最小的兒子是開士（kāishì，覺悟的人）。祖師想要測試他們所證悟的程度，就用國王佈施的寶珠，問三個王子說：『這顆寶珠圓潤明亮，有什麼東西可以和它相比嗎？』第一王子和第二王子都說：『這顆寶珠是七寶中最尊貴的，確實沒有可以超過它的。如果不是尊者的道力，誰能夠接受它呢？』第三王子說：『這是世間的寶物，還不足以稱為最上。在所有的寶物中，法寶（fǎbǎo，佛法）才是最上的。這是世間的光明，還不足以稱為最上。在所有的光明中，智慧的光明才是最上的。這是世間的明亮，還不足以稱為最上。在所有的明亮中，心地的明亮才是最上的。這顆寶珠的光明，不能自己照亮，一定要藉助智慧的光明，才能辨別它。既然辨別了它，就知道它是寶珠。既然知道它是寶珠，就明白了它的寶貴。如果明白了它的寶貴，寶珠本身並不能使自己寶貴。如果辨別了寶珠，寶珠本身並不能使自己成為寶珠。寶珠不能自己成為寶珠，需要藉助智慧的寶珠來辨別世間的寶珠。寶物不能自己成為寶物，需要藉助智慧的寶物，來闡明佛法的寶物。既然如此，那麼師父有了道，寶物就會顯現。眾生有了道，心地的寶物也是這樣。』祖師讚歎他的辯才和智慧，又問他說：『在所有的事物中，什麼事物沒有相狀？』王子回答說：『在所有的事物中，不起念就沒有相狀。』
【English Translation】 English version: Prajñātāra (the name of the Twenty-seventh Patriarch). He had a karmic connection with a person in Zhèndàn (ancient name for China). Within four or five years, he returned to this place. Therefore, based on his past karmic connection, he was named Prajñātāra. He transmitted the Dharma Eye Treasury (fǎ yǎn zàng, the essence of the Buddha-dharma), and left a verse: 『The true nature is the Mind-Ground Treasury (zhēn xìng xīn dì zàng, the true self-nature is the treasure of the mind-ground), without head and without tail. Responding to conditions, it transforms and nurtures all things, conveniently called wisdom.』 After the Patriarch transmitted the Dharma, he bid farewell to the king, saying, 『My karmic connection for teaching has ended, and I should return to stillness. May the king not forget to externally protect the Supreme Vehicle (zuì shàng shèng, the highest Buddha-dharma).』 Then he returned to his original seat, sat in the lotus position, and passed away. He transformed into flames and self-cremated, and people collected his relics and built a pagoda to bury them. That was in the year Wuzi of the thirteenth year of the Taiyuan era of Emperor Xiaowu of the Eastern Jin Dynasty. The Venerable Prajñātāra (the name of the Twenty-seventh Patriarch) was a native of East India. After he obtained the Dharma, he went to South India to propagate the Dharma. The king there was named Xiāngzhì, who revered the Buddha-dharma, respected and made offerings, surpassing all others. The king also donated priceless jewels. At that time, the king had three sons, named Yuèjìng Duōluó, Gōngdé Duōluó, and Pútí Duōluó, the youngest of whom was a Bodhisattva (kāishì, an enlightened person). The Patriarch wanted to test their attainment, so he used the jewels donated by the king to ask the three princes, 『This jewel is round and bright, is there anything that can compare to it?』 The first prince and the second prince both said, 『This jewel is the most precious among the seven treasures, and indeed there is nothing that can surpass it. If it were not for the Venerable's power of the Way, who could receive it?』 The third prince said, 『This is a worldly treasure, not enough to be called supreme. Among all treasures, the Dharma treasure (fǎbǎo, the Buddha-dharma) is supreme. This is worldly light, not enough to be called supreme. Among all lights, the light of wisdom is supreme. This is worldly brightness, not enough to be called supreme. Among all brightness, the brightness of the mind-ground is supreme. The light of this jewel cannot illuminate itself, it must rely on the light of wisdom to distinguish it. Since it is distinguished, it is known to be a jewel. Since it is known to be a jewel, its preciousness is understood. If its preciousness is understood, the jewel itself cannot make itself precious. If the jewel is distinguished, the jewel itself cannot make itself a jewel. The jewel cannot make itself a jewel, it needs to rely on the jewel of wisdom to distinguish the worldly jewel. The treasure cannot make itself a treasure, it needs to rely on the treasure of wisdom to elucidate the treasure of the Dharma. Since this is the case, then if the master has the Way, the treasure will appear. If sentient beings have the Way, the treasure of the mind-ground is also like this.』 The Patriarch praised his eloquence and wisdom, and then asked him, 『Among all things, what thing has no form?』 The prince replied, 『Among all things, non-arising has no form.』
。又問于諸物中。何物最高。曰于諸物中。人我最高。又問于諸物中。何物最大。曰于諸物中。法性最大。祖知是法嗣。以時尚未至。且默而混之。及香至王厭世。眾皆號絕。唯第三子菩提多羅。于柩前入定。經七日而出。乃求出家。既受具戒。祖告曰。如來以正法眼。付大迦葉。如是展轉。乃至於我。我今囑汝。聽吾偈曰。心地生諸種。因事復生理。果滿菩提圓。華開世界起。尊者付法已。即于座上起立。舒左右手。各放光明二十七道。五色光耀。又踴身虛空。高七多羅樹。化火自焚。空中舍利如雨。收以建塔。當宋孝武帝大明元年丁酉歲。祖因東印度國王請。祖齋次。王乃問。諸人盡轉經。唯師為甚不轉。祖曰。貧道出息不隨眾緣。入息不居蘊界。常轉如是。經百千萬億卷。非但一卷兩卷。
東土祖師
初祖菩提達磨大師者
南天竺國香至王第三子也。姓剎帝利。本名菩提多羅。后遇二十七祖般若多羅。至本國受王供養。知師密跡。因試令與二兄辨所施寶珠。發明心要。既而尊者謂曰。汝于諸法。已得通量。夫達磨者。通大之義也。宜名達磨。因改號菩提達磨。祖乃告尊者曰。我既得法。當往何國而作佛事。愿垂開示。者曰。汝雖得法。未可遠遊。且止南天。待吾滅后六十七載。當往震旦。設
【現代漢語翻譯】 現代漢語譯本：又問（國王）在所有事物中，什麼最高？（般若多羅尊者）回答說：『在所有事物中，人我和我見最高。』又問在所有事物中，什麼最大？回答說：『在所有事物中，法性（Dharmata，諸法的真實本性）最大。』祖師（般若多羅尊者）知道（菩提多羅）是（正法的）法嗣，但因為時機尚未成熟，就暫時不聲張。等到香至王（King Xiangzhi，菩提達摩的父親）去世，眾人都號啕大哭，只有第三個兒子菩提多羅（Bodhidara，菩提達摩出家前的名字）在靈柩前入定，經過七天才出定，於是請求出家。受了具足戒后，祖師（般若多羅尊者）告訴他：『如來（Tathagata，佛陀）將正法眼（Dharma Eye，開悟的智慧）傳給大迦葉（Mahakasyapa，佛陀的十大弟子之一），就這樣輾轉相傳，直到我這裡。我現在囑咐你，聽我的偈子：心地生出各種種子，因緣和合又生出道理。果實圓滿菩提成就，花開時世界顯現。』尊者（般若多羅尊者）傳法完畢后，就在座位上站起來，伸出左右手，各自放出二十七道光明，五彩光耀。又跳到空中，高達七多羅樹（tala tree，一種高大的樹）的高度，化為火焰自焚。空中的舍利（sarira，佛教聖物，通常是高僧火化后的遺骸）像雨一樣落下，人們收集起來建造佛塔。當時是宋孝武帝大明元年丁酉年。祖師（菩提達摩）因為東印度國王的邀請，參加齋飯。齋飯期間，國王問道：『眾人都誦經，唯獨禪師您為什麼不誦經？』祖師（菩提達摩）說：『貧道出息不隨逐眾緣，入息也不安住於五蘊和十二入。經常轉動著這樣的經百千萬億卷，不僅僅是一卷兩卷。』 東土祖師 初祖菩提達摩大師，是南天竺國香至王的第三個兒子。姓剎帝利（Kshatriya，印度種姓制度中的第二等級，通常是武士和統治者），本名菩提多羅。後來遇到第二十七祖般若多羅（Prajnatara），（般若多羅）來到（菩提多羅）的本國接受國王的供養，知道禪師（菩提多羅）是密傳正法的繼承人。於是（般若多羅）試著讓他和兩個哥哥辨別所施捨的寶珠，（菩提多羅）闡明了心要。之後尊者（般若多羅）說：『你對於諸法，已經通達明瞭。達磨（Dharma）的意思，是通達廣大之義。應該名為達磨。』因此改號為菩提達磨。祖師（菩提達摩）於是告訴尊者（般若多羅）說：『我既然得到了正法，應當前往哪個國家去弘揚佛法呢？希望您能開示。』尊者（般若多羅）說：『你雖然得到了正法，但還不能遠遊，暫且留在南天竺。等待我去世后六十七年，應當前往震旦（China，中國的古稱），廣設教化。』
【English Translation】 English version: Again, (the king) asked, 'Among all things, what is the highest?' (Prajnatara) replied, 'Among all things, the ego and egoistic views are the highest.' Again, he asked, 'Among all things, what is the greatest?' He replied, 'Among all things, the Dharmata (the true nature of all things) is the greatest.' The Patriarch (Prajnatara) knew that (Bodhidara) was the successor to the (Dharma), but because the time had not yet come, he remained silent about it. When King Xiangzhi (Bodhidharma's father) passed away, everyone wailed, but only the third son, Bodhidara (Bodhidharma's name before ordination), entered Samadhi (a state of meditative consciousness) before the coffin. After seven days, he emerged from Samadhi and requested to become a monk. After receiving the full precepts, the Patriarch (Prajnatara) told him, 'The Tathagata (Buddha) entrusted the Dharma Eye (the wisdom of enlightenment) to Mahakasyapa (one of the Buddha's ten great disciples), and it has been passed down in this way until me. Now I entrust it to you. Listen to my verse: The mind-ground produces all kinds of seeds, conditions arise and give rise to principles. When the fruit is full, Bodhi (enlightenment) is perfected, when the flower blooms, the world arises.' After transmitting the Dharma, the Venerable (Prajnatara) stood up from his seat, extended his left and right hands, each emitting twenty-seven rays of light, with five-colored radiance. He then leaped into the sky, reaching a height of seven tala trees (a tall tree), and self-immolated in flames. The sarira (Buddhist relics, usually the remains of eminent monks after cremation) in the sky fell like rain, and people collected them to build a pagoda. This was during the first year of the Daming era of Emperor Xiaowu of the Song Dynasty, the year of Dingyou. Because of the invitation of the King of East India, the Patriarch (Bodhidharma) attended a vegetarian meal. During the meal, the king asked, 'Everyone else is reciting scriptures, but why are you, Master, not reciting?' The Patriarch (Bodhidharma) said, 'This poor monk's outgoing breath does not follow external conditions, and the incoming breath does not dwell in the aggregates and realms. I am constantly turning such scriptures by the hundreds of millions of volumes, not just one or two volumes.' The Eastern Land Patriarchs The First Patriarch, the Great Master Bodhidharma, was the third son of King Xiangzhi of South India. His surname was Kshatriya (the second highest caste in India, usually warriors and rulers), and his original name was Bodhidara. Later, he met the Twenty-seventh Patriarch, Prajnatara, who came to (Bodhidara)'s country to receive offerings from the king. (Prajnatara) knew that the Master (Bodhidara) was the successor to the secret transmission of the Dharma. So (Prajnatara) tested him by having him and his two elder brothers distinguish the donated precious jewels, and (Bodhidara) elucidated the essence of the mind. Then the Venerable (Prajnatara) said, 'You have already thoroughly understood all dharmas. The meaning of Dharma is to penetrate the great meaning. You should be named Dharma.' Therefore, he was renamed Bodhidharma. The Patriarch (Bodhidharma) then told the Venerable (Prajnatara), 'Now that I have obtained the Dharma, which country should I go to in order to propagate the Buddha's teachings? I hope you can enlighten me.' The Venerable (Prajnatara) said, 'Although you have obtained the Dharma, you cannot travel far yet. Stay in South India for now. After I pass away in sixty-seven years, you should go to China and widely establish teachings.'
大法藥。直接上根。慎勿速行。衰于日下。祖又曰。彼有大士。堪為法器否。千載之下有留難否。者曰。汝所化之方。獲菩提者。不可勝數。吾滅后六十餘年。彼國有難。水中文布自善降之。汝至時。南方勿住。彼唯好有為功業。不見佛理。汝縱到彼。亦不可久。留聽吾偈曰。路逢跨水復逢羊。獨自棲棲暗渡江。日下可憐雙象馬。二株嫩桂久昌昌。又問曰。此後更有何事。者曰。從是已去一百五十年。而有小難。聽吾讖曰。心中雖吉外頭㐫。川下僧房名不中。為遇毒龍生武子。忽逢小鼠寂無窮。又問此後如何。者曰。卻後二百二十年。林下見一人當得道果。聽吾讖曰。震旦雖闊無別路。要假兒孫腳下行。金雞解銜一粒粟。供養十方羅漢僧。復演諸偈。皆預讖佛教隆替。(事具寶林傳及聖胄集)祖恭稟教義。服勤左右。垂四十年。未嘗廢闕。迨尊者順世。遂演化本國。時有二師。一名佛大先。二名佛大勝多。本與祖同學。佛陀䟦陀小乘禪觀。佛大先既遇般若多羅尊者。舍小趣大。與祖並化。時號二甘露門矣。而佛大勝多更分徒而為六宗。第一有相宗。第二無相宗。第三定慧宗。第四戒行宗。第五無得宗。第六寂靜宗。各封己解。別展化源。聚落崢嶸。徒眾甚盛。祖喟然嘆曰。彼之一師。已陷牛跡。況復支離繁盛。而分六
【現代漢語翻譯】 現代漢語譯本 大法藥（殊勝的法門）。直接針對上根之人。切記不要急於求成。如同在太陽下曝曬一樣會衰敗。菩提達摩祖師又問：『在他們那裡，有堪當法器的大士嗎？千年之後會有留難嗎？』 尊者回答說：『你所教化的地方，獲得菩提的人，數不勝數。我滅度后六十多年，那個國家會有災難，一位名叫水中文布的人會親自平息災難。你到達那裡時，不要停留在南方，那裡的人只喜歡有為的功業，不明白佛理。即使你到了那裡，也不能久留。』 尊者留下偈語說：『路上遇到跨水的，又遇到羊。獨自棲身，悄悄地渡過長江。太陽下可憐的雙象馬（指朝廷的權貴），兩株嫩桂會長久昌盛。』 菩提達摩祖師又問：『此後還會有什麼事發生？』 尊者回答說：『從這以後一百五十年，會有小災難。』 尊者留下讖語說：『心中雖然吉祥，外表卻兇險。川下的僧房名字不吉利。因為遇到毒龍而生下武子，忽然遇到小鼠就寂滅了。』 菩提達摩祖師又問：『此後會怎麼樣？』 尊者回答說：『在那之後二百二十年，在林下會有一人證得道果。』 尊者留下讖語說：『震旦（中國）雖然廣闊，卻沒有別的路可走，要藉助兒孫的腳力。金雞會銜來一粒粟米，供養十方羅漢僧。』 尊者又演說了許多偈語，都預言了佛教的興衰。（這些事都記載在《寶林傳》和《聖胄集》中） 菩提達摩祖師恭敬地接受教義，勤勞地侍奉在尊者左右，將近四十年，從未懈怠。等到尊者圓寂后，菩提達摩祖師就在本國弘揚佛法。當時有兩位法師，一位名叫佛大先，一位名叫佛大勝多。他們原本與菩提達摩祖師一起學習佛陀跋陀的小乘禪觀。佛大先在遇到般若多羅尊者后，捨棄小乘而趨向大乘，與菩提達摩祖師一起弘揚佛法，當時被稱為二甘露門。而佛大勝多則將徒眾分為六宗：第一有相宗，第二無相宗，第三定慧宗，第四戒行宗，第五無得宗，第六寂靜宗。各自固守自己的理解，分別發展自己的化導，聚落林立，徒眾非常興盛。菩提達摩祖師感嘆地說：『他的一位老師，已經陷入牛跡（比喻錯誤的道路），更何況又支離破碎地繁衍出六宗呢！』
【English Translation】 English version Great Dharma medicine (supreme Dharma gate). Directly targets those with superior faculties. Be cautious not to rush, as it will wane like being under the sun. Bodhidharma, the Patriarch, further asked: 'Are there great beings there worthy of being Dharma vessels? Will there be difficulties after a thousand years?' The Venerable replied: 'In the places you will transform, those who attain Bodhi will be countless. Sixty-some years after my passing, that country will have a calamity, and a person named Shui Zhong Wen Bu (Water Middle Wen Bu) will personally quell it. When you arrive there, do not stay in the south, for the people there only like meritorious deeds with effort and do not understand the principles of Buddhism. Even if you go there, you cannot stay long.' The Venerable left a verse saying: 'On the road, you will encounter one crossing water, and then encounter a sheep. Alone, dwelling quietly, secretly crossing the Yangtze River. Pitiful are the pair of elephant-horses (referring to powerful officials) under the sun, two tender cassia trees will flourish for a long time.' Bodhidharma, the Patriarch, further asked: 'What else will happen after this?' The Venerable replied: 'One hundred and fifty years from now, there will be a small calamity.' The Venerable left a prophecy saying: 'Though auspicious in the heart, the exterior is ominous. The name of the monastery below the river is inauspicious. Because of encountering a poisonous dragon, a Wu child is born, and suddenly encountering a small mouse, it will be extinguished.' Bodhidharma, the Patriarch, further asked: 'What will happen after this?' The Venerable replied: 'Two hundred and twenty years after that, a person under the forest will attain the fruit of the Way.' The Venerable left a prophecy saying: 'Although Zhen Dan (China) is vast, there is no other road to take; one must rely on the strength of descendants' feet. The golden rooster will hold a grain of millet in its beak, offering it to the Arhats of the ten directions.' The Venerable further expounded many verses, all predicting the rise and fall of Buddhism. (These events are all recorded in the 'Baolin Zhuan' and the 'Shengzhou Ji') Bodhidharma, the Patriarch, respectfully accepted the teachings, diligently serving the Venerable for nearly forty years, never neglecting his duties. After the Venerable passed away, Bodhidharma, the Patriarch, propagated the Dharma in his own country. At that time, there were two Dharma masters, one named Foda Xian (Buddha Great First), and the other named Foda Shengduo (Buddha Great Victory More). They originally studied the Hinayana (Small Vehicle) meditation of Buddhabhadra with Bodhidharma, the Patriarch. After Foda Xian encountered Prajnatara, he abandoned the Hinayana and turned to the Mahayana (Great Vehicle), propagating the Dharma together with Bodhidharma, the Patriarch, and they were known as the Two Gates of Ambrosia. However, Foda Shengduo divided his followers into six schools: first, the School of Characteristics; second, the School of No Characteristics; third, the School of Samadhi and Wisdom; fourth, the School of Precepts and Conduct; fifth, the School of No Attainment; and sixth, the School of Tranquility. Each clung to their own understanding, separately developing their own teachings, with numerous monasteries and a very large following. Bodhidharma, the Patriarch, sighed and said: 'His one teacher has already fallen into the ox tracks (a metaphor for a wrong path), how much more so when it is fragmented and proliferated into six schools!'
宗。我若不除。永纏邪見。言已。微現神力。至有相宗所。問曰。一切諸法。何名實相。彼眾中有一尊長薩婆羅。答曰。于諸相中。不互諸相。是名實相。祖曰。一切諸相。而不互者。若名實相。當何定邪。彼曰。于諸相中。實無有定。若定諸相。何名為實。祖曰。諸相不定。便名實相。汝今不定。當何得之。彼曰。我言不定。不說諸相。當說諸相。其義亦然。祖曰。汝言不定。當爲實相。定不定故。即非實相。彼曰。定既不定。即非實相。知我非故。不定不變。祖曰。汝今不變。何名實相。已變已往。其義亦然。彼曰。不變當在。在不在故。故變實相。以定其義。祖曰。實相不變。變即非實。于有無中。何名實相。薩婆羅心知聖師懸解潛達。即以手指虛空曰。此是世間有相。亦能空故。當我此身。得似此否。祖曰。若解實相。即見非相。若了非相。其色亦然。當於色中。不失色體。于非相中。不礙有故。若能是解。此名實相。彼眾聞已。心意朗然。欽禮信受。祖瞥然匿跡。至無相宗所。問曰。汝言無相。當何證之。彼眾中有波羅提。答曰。我明無相。心不現故。祖曰。汝心不現。當何明之。彼曰。我明無相。心不取捨。當於明時。亦無當者。祖曰。于諸有無。心不取捨。又無當者。諸明無故。彼曰。入佛三昧尚無所
【現代漢語翻譯】 六祖慧能大師說：『我若不破除這種執著，將永遠被邪見所纏繞。』說完，稍微顯現神通，來到有相宗（堅持一切事物都有其具體形態的宗派）所在之處，問道：『一切諸法（宇宙間的一切事物和現象），什麼叫做實相（事物真實的本質）？』 他們之中有一位年長的薩婆羅（長老的名字）回答說：『在各種表象之中，各種表象互不干擾，這就叫做實相。』 六祖說：『一切表象，如果不互相干擾，如果稱之為實相，那麼應當如何確定它呢？』 薩婆羅說：『在各種表象之中，實際上沒有確定性。如果確定了表象，又怎麼能稱之為實相呢？』 六祖說：『各種表象沒有確定性，就叫做實相。你現在說沒有確定性，又從何處得到這種認識呢？』 薩婆羅說：『我說沒有確定性，並不是說各種表象本身。當我說各種表象時，其含義也是如此（指沒有確定性）。』 六祖說：『你說沒有確定性，就認為是實相。因為確定與不確定，就不是實相。』 薩婆羅說：『既然確定是不確定的，就不是實相。知道我所說的「非」，所以不確定，也不會改變。』 六祖說：『你現在說不變，又怎麼能稱之為實相呢？已經變化和過去的，其含義也是如此（指不是實相）。』 薩婆羅說：『不變應當存在於當下，因為存在與不存在的緣故，所以變化才是實相，以此來確定它的含義。』 六祖說：『實相是不變的，變化了就不是實相。在有和無之中，什麼叫做實相？』 薩婆羅心裡明白六祖慧能大師已經深刻理解並領悟了真諦，就用手指著虛空說：『這就是世間有相（有形可見的事物），也能夠是空（沒有實體）的。我的這個身體，能夠像這樣嗎？』 六祖說：『如果理解了實相，就能看到非相（超越表象的本質）。如果明白了非相，那麼它的色（物質現象）也是如此。應當在色之中，不失去色的本體，在非相之中，不妨礙有的存在。如果能夠這樣理解，這就叫做實相。』 他們聽了之後，心意豁然開朗，恭敬地行禮並信受奉行。六祖忽然隱去身形，來到無相宗（認為一切事物都沒有固定形態的宗派）所在之處，問道：『你們說無相，應當如何證明它呢？』 他們之中有一位波羅提（長老的名字）回答說：『我所說的無相，是因為心中不顯現任何事物。』 六祖說：『你的心中不顯現任何事物，又應當如何說明它呢？』 波羅提說：『我所說的無相，是因為心中不取捨任何事物。當我說「明」的時候，也沒有一個「噹」的存在。』 六祖說：『對於各種有和無，心中不取捨，又沒有一個「噹」的存在，各種「明」都不存在。』 波羅提說：『進入佛的三昧（一種高度集中的精神狀態）尚且沒有所…』
【English Translation】 The Sixth Patriarch Huineng said, 'If I do not eliminate this attachment, I will be forever entangled in wrong views.' Having spoken, he slightly manifested his spiritual power and arrived at the place of the 'Having-Form' school (a school that insists that all things have concrete forms), asking, 'Of all dharmas (all things and phenomena in the universe), what is called 'true nature' (the true essence of things)?' Among them, there was an elder named Sarvabhauma (name of an elder) who replied, 'Among all appearances, the appearances do not interfere with each other; this is called 'true nature'.' The Sixth Patriarch said, 'If all appearances, without interfering with each other, are called 'true nature', then how should it be determined?' Sarvabhauma said, 'Among all appearances, there is actually no certainty. If the appearances are determined, how can it be called 'true nature'?' The Sixth Patriarch said, 'The uncertainty of all appearances is called 'true nature'. Now that you say there is uncertainty, from where do you obtain this understanding?' Sarvabhauma said, 'When I say uncertainty, I am not referring to the appearances themselves. When I speak of appearances, the meaning is also the same (referring to uncertainty).' The Sixth Patriarch said, 'You say uncertainty is considered 'true nature'. Because of certainty and uncertainty, it is not 'true nature'.' Sarvabhauma said, 'Since certainty is uncertain, it is not 'true nature'. Knowing that what I say is 'non-', it is uncertain and will not change.' The Sixth Patriarch said, 'Now that you say unchanging, how can it be called 'true nature'? What has already changed and passed, the meaning is also the same (referring to not being 'true nature').' Sarvabhauma said, 'Unchanging should exist in the present moment, because of existence and non-existence, so change is 'true nature', to determine its meaning.' The Sixth Patriarch said, 'True nature is unchanging; if it changes, it is not 'true nature'. Among existence and non-existence, what is called 'true nature'?' Sarvabhauma knew in his heart that the Sixth Patriarch Huineng had deeply understood and realized the truth, so he pointed to the void with his finger and said, 'This is the 'having-form' (things that are visible and tangible) of the world, and it can also be empty (without substance). Can this body of mine be like this?' The Sixth Patriarch said, 'If you understand 'true nature', you can see 'non-form' (the essence beyond appearances). If you understand 'non-form', then its 'rupa' (material phenomena) is also like that. One should not lose the essence of rupa within rupa, and in non-form, not hinder the existence of having. If one can understand in this way, this is called 'true nature'.' After hearing this, their minds became clear, and they respectfully bowed and accepted it with faith. The Sixth Patriarch suddenly disappeared and arrived at the place of the 'No-Form' school (a school that believes that all things have no fixed form), asking, 'You say 'no-form', how should it be proven?' Among them, there was an elder named Parati (name of an elder) who replied, 'What I mean by 'no-form' is because nothing appears in the mind.' The Sixth Patriarch said, 'If nothing appears in your mind, how should it be explained?' Parati said, 'What I mean by 'no-form' is because the mind does not grasp or abandon anything. When I say 'illumination', there is also no 'when' that exists.' The Sixth Patriarch said, 'Regarding all existence and non-existence, the mind does not grasp or abandon, and there is no 'when' that exists, all 'illuminations' do not exist.' Parati said, 'Even entering the Buddha's samadhi (a state of highly concentrated mental state) still has no what...'
得。何況無相而欲知之。祖曰。相既不知。誰云有無。尚無所得。何名三昧。彼曰。我說不證。證無所證。非三昧故。我說三昧。祖曰。非三昧者。何當名之。汝既不證。非證何證。波羅提聞祖辯㭊。即悟本心。禮謝于祖。懺悔往謬。祖記曰。汝當得果。不久證之。此國有魔。非久降之。言已。忽然不現。至定慧宗所。問曰。汝學定慧。為一為二。彼眾中有婆蘭陀者。答曰。我此定慧。非一非二。祖曰。既非一二。何名定慧。彼曰。在定非定。處慧非慧。一即非一。二亦不二。祖曰。當一不一。當二不二。既非定慧。約何定慧。彼曰。不一不二。定慧能知。非定非慧。亦復然矣。祖曰。慧非定故。然何知哉。不一不二。誰定誰慧。婆蘭陀聞之。疑心冰釋。至第四戒行宗所。問曰。何者名戒。云何名行。當此戒行。為一為二。彼眾中。有一賢者。答曰。一二二一。皆彼所生。依教無染。此名戒行。祖曰。汝言依教即是有染。一二俱破。何言依教。此二違背。不及於行。內外非明。何名為戒。彼曰。我有內外。彼已知竟。既得通達。便是戒行。若說違背俱是俱非。言及清凈。即戒即行。祖曰。俱是俱非。何言清凈。既得通故。何談內外。賢者聞之。即自慚伏。至無得宗所。問曰。汝云無得。無得阿得。既無所得。亦無得得
【現代漢語翻譯】 得（好）。何況在沒有表象的情況下想要了解它呢？ 祖師說：『既然表象都無法瞭解，誰說有或者沒有呢？尚且沒有什麼可以獲得，憑什麼稱為三昧（Samadhi，一種精神上的專注狀態）？』 那人說：『我說的是不證得，證得的是無所證得，所以不是三昧。我說的是三昧。』 祖師說：『不是三昧的，應當稱為什麼呢？你既然不證得，不是證得又是什麼證得呢？』 波羅提（Pāratī，人名）聽了祖師的辯論，當下領悟了本心，向祖師禮拜感謝，懺悔以往的錯誤。祖師預言說：『你應當獲得果位，不久就能證得。這個國家有魔，不久就會降伏它。』說完，忽然不見了。 到了定慧宗所在地，祖師問道：『你們學習定（Samadhi）和慧（Prajna），認為是一還是二？』 他們當中有一個叫婆蘭陀（Bārahma，人名）的人回答說：『我們的定和慧，非一非二。』 祖師說：『既然非一非二，憑什麼稱為定慧？』 那人說：『在定中不是定，在慧中不是慧。一即不是一，二也不是二。』 祖師說：『當一的時候不是一，當二的時候不是二，既然不是定慧，憑藉什麼來定慧呢？』 那人說：『不一不二，定慧能夠知曉。不是定也不是慧，也是這樣。』 祖師說：『慧不是定，那麼憑藉什麼來知曉呢？不一不二，誰來定誰來慧呢？』 婆蘭陀聽了這些話，疑慮頓時消散。 到了第四戒行宗所在地，祖師問道：『什麼叫做戒（Sila，佛教的戒律）？什麼叫做行（Carya，行為）？這戒和行，認為是一還是二？』 他們當中有一位賢者回答說：『一和二，二和一，都是它們所產生的。依照教義沒有污染，這就叫做戒行。』 祖師說：『你說依照教義就是有污染。一和二都破除了，還說什麼依照教義？這兩種說法互相違背，達不到行。內外都不明白，憑什麼叫做戒？』 那人說：『我有內外，他們已經知道完了。既然能夠通達，便是戒行。如果說違背，都是是，也都是非。說到清凈，就是戒，就是行。』 祖師說：『都是是，也都是非，還說什麼清凈？既然能夠通達，還談什麼內外？』 賢者聽了這些話，立刻感到慚愧而降伏。 到了無得宗所在地，祖師問道：『你們說無所得，無所得又得到了什麼？既然沒有什麼可以獲得，也沒有得到得到。』
【English Translation】 Good. Moreover, how can one desire to know that which is without form (無相)? The Patriarch said, 'Since form cannot be known, who says there is existence or non-existence? If there is still nothing to be attained, why call it Samadhi (三昧, a state of mental concentration)?' That person said, 'I speak of non-attainment, attaining that which is unattainable, therefore it is not Samadhi. I speak of Samadhi.' The Patriarch said, 'If it is not Samadhi, what should it be called? Since you do not attain, what is it that you attain if not attainment?' Pāratī (波羅提, a name) heard the Patriarch's debate and immediately awakened to his original mind, bowing and thanking the Patriarch, repenting his past mistakes. The Patriarch prophesied, 'You shall attain the fruit, and soon realize it. This country has demons; they will soon be subdued.' Having spoken, he suddenly disappeared. Arriving at the place of the Dhyana and Wisdom Sect, the Patriarch asked, 'You study Dhyana (定, Samadhi) and Wisdom (慧, Prajna); do you consider them one or two?' Among them was a person named Bārahma (婆蘭陀, a name), who replied, 'Our Dhyana and Wisdom are neither one nor two.' The Patriarch said, 'Since they are neither one nor two, why call them Dhyana and Wisdom?' That person said, 'In Dhyana, it is not Dhyana; in Wisdom, it is not Wisdom. One is not one; two is also not two.' The Patriarch said, 'When it should be one, it is not one; when it should be two, it is not two. Since it is neither Dhyana nor Wisdom, what do you rely on for Dhyana and Wisdom?' That person said, 'Neither one nor two, Dhyana and Wisdom can know. Not Dhyana, not Wisdom, it is also thus.' The Patriarch said, 'Wisdom is not Dhyana, so how can it know? Neither one nor two, who establishes Dhyana and who establishes Wisdom?' Bārahma heard these words, and his doubts immediately dissolved. Arriving at the place of the Fourth Precept and Practice Sect, the Patriarch asked, 'What is called Precept (戒, Sila, Buddhist precepts)? What is called Practice (行, Carya, conduct)? Are these Precept and Practice considered one or two?' Among them was a wise man who replied, 'One and two, two and one, are all produced by them. Relying on the teachings without defilement, this is called Precept and Practice.' The Patriarch said, 'You say relying on the teachings is defilement. One and two are both broken, so what do you mean by relying on the teachings? These two statements contradict each other and do not reach practice. If neither inside nor outside is clear, why call it Precept?' That person said, 'I have inside and outside; they have already known completely. Since one can penetrate, it is Precept and Practice. If you say there is contradiction, it is all right and all wrong. Speaking of purity, it is Precept, it is Practice.' The Patriarch said, 'All right and all wrong, what do you mean by purity? Since one can penetrate, what are you talking about inside and outside?' The wise man heard these words and immediately felt ashamed and submitted. Arriving at the place of the No-Attainment Sect, the Patriarch asked, 'You say no-attainment; what has no-attainment attained? Since there is nothing to be attained, there is also no attaining of attainment.'
。彼眾中有寶靜者。答曰。我說無得。非無得得。當說得得。無得是得。祖曰。得既不得。得亦非得。既云得得。得得何得。彼曰。見得非得。非得是得。若見不得。名為得得。祖曰。得既非得。得得無得。既無所得。當何得得。寶靜聞之。頓除疑網。至寂靜宗所。問曰。何名寂靜。於此法中。誰靜誰寂。彼眾中有尊者。答曰。此心不動。是名為寂。於法無染。名之為靜。祖曰。本心不寂。要假寂靜。本來寂故。何用寂靜。彼曰。諸法本空。以空空故。于彼空空。故名寂靜。祖曰。空空已空。諸法亦爾。寂靜無相。何靜何寂。彼尊者聞師指誨。豁然開悟。既而六眾咸誓歸依。由是化被南天。聲黜五印。經六十載。度無量眾。后值異見王輕毀三寶。每云。我之祖宗。皆信佛道。陷於邪見。壽年不永。運祚亦促。且我身是佛。何更外求善惡報應。皆因多智之者。妄構其說。至於國內。耆舊為前王所奉者。悉從廢黜。祖知已。嘆彼德薄。當何救之。即念無相宗中二首領。其一波羅提者。與王有緣。將證其果。其二宗勝者。非不博辯。而無宿因。時六宗徒眾亦各念言。佛法有難。師何自安。祖遙知眾意。即彈指應之。六眾聞云。此是我師達磨信響。我等宜速行以副慈命。即至祖所。禮拜問訊。祖曰。一葉翳空。孰能翦拂。宗勝
【現代漢語翻譯】 這時，大眾中有一位名叫寶靜的人回答說：『我說無所得，並非沒有得到。應當說得到，無所得才是真正的得到。』 祖師說：『得到既然不是得到，那麼得到也並非真正的得到。既然說得到，那麼得到又得到了什麼呢？』 寶靜回答說：『見到的並非真正的得到，非得到才是真正的得到。如果見到沒有得到，就叫做得到。』 祖師說：『得到既然不是得到，那麼得到得到也就等於沒有得到。既然沒有什麼可以得到，那麼又得到了什麼呢？』 寶靜聽了之後，頓時消除了心中的疑惑。他來到寂靜宗的地方，問道：『什麼叫做寂靜？在這個法中，誰是靜，誰是寂？』 大眾中有一位尊者回答說：『此心不動，就叫做寂。對於法沒有染著，就叫做靜。』 祖師說：『本心如果不寂靜，才需要藉助寂靜。本來就是寂靜的，又何必再用寂靜呢？』 他回答說：『諸法本來就是空，用空來空掉空，對於那個空空，所以叫做寂靜。』 祖師說：『空空已經空了，諸法也是如此。寂靜沒有相，哪裡有什麼靜和寂呢？』 那位尊者聽了祖師的指點教誨，豁然開悟。之後，六宗的徒眾都發誓歸依祖師。因此，祖師的教化遍及南天竺，聲望超過了五印度。經歷了六十年，度化了無量的眾生。後來遇到一位持異見的國王，輕視毀壞佛法僧三寶，常常說：『我的祖先都信奉佛道，陷入了邪見，壽命不長，國運也短暫。而且我自身就是佛，為什麼還要向外尋求善惡報應呢？這些都是因為多智之人，虛妄地構造了這些說法。』 至於國內，那些被前任國王所尊奉的年老有德之人，都被廢黜了。 祖師知道后，感嘆國王的德行淺薄，應當如何去救他呢？於是想到了無相宗中的兩位首領，其中一位名叫波羅提（Pāratī），與國王有緣，將要證得果位；另一位名叫宗勝，並非不博學善辯，而是沒有過去的因緣。當時六宗的徒眾也各自想著：『佛法有難，師父怎麼能安然自處呢？』 祖師遙知眾人的心意，就彈指回應。六宗的徒眾聽到后說：『這是我們師父達磨（Dharma）的信響，我們應該趕快去遵從師父的慈命。』 於是來到祖師那裡，禮拜問訊。 祖師說：『一片樹葉遮蔽了天空，誰能夠剪除拂去呢？』 宗勝 現代漢語譯本：這時，大眾中有一位名叫寶靜的人回答說：『我說無所得，並非沒有得到。應當說得到，無所得才是真正的得到。』 祖師說：『得到既然不是得到，那麼得到也並非真正的得到。既然說得到，那麼得到又得到了什麼呢？』 寶靜回答說：『見到的並非真正的得到，非得到才是真正的得到。如果見到沒有得到，就叫做得到。』 祖師說：『得到既然不是得到，那麼得到得到也就等於沒有得到。既然沒有什麼可以得到，那麼又得到了什麼呢？』 寶靜聽了之後，頓時消除了心中的疑惑。他來到寂靜宗的地方，問道：『什麼叫做寂靜？在這個法中，誰是靜，誰是寂？』 大眾中有一位尊者回答說：『此心不動，就叫做寂。對於法沒有染著，就叫做靜。』 祖師說：『本心如果不寂靜，才需要藉助寂靜。本來就是寂靜的，又何必再用寂靜呢？』 他回答說：『諸法本來就是空，用空來空掉空，對於那個空空，所以叫做寂靜。』 祖師說：『空空已經空了，諸法也是如此。寂靜沒有相，哪裡有什麼靜和寂呢？』 那位尊者聽了祖師的指點教誨，豁然開悟。之後，六宗的徒眾都發誓歸依祖師。因此，祖師的教化遍及南天竺，聲望超過了五印度。經歷了六十年，度化了無量的眾生。後來遇到一位持異見的國王，輕視毀壞佛法僧三寶，常常說：『我的祖先都信奉佛道，陷入了邪見，壽命不長，國運也短暫。而且我自身就是佛，為什麼還要向外尋求善惡報應呢？這些都是因為多智之人，虛妄地構造了這些說法。』 至於國內，那些被前任國王所尊奉的年老有德之人，都被廢黜了。 祖師知道后，感嘆國王的德行淺薄，應當如何去救他呢？於是想到了無相宗中的兩位首領，其中一位名叫波羅提（Pāratī），與國王有緣，將要證得果位；另一位名叫宗勝，並非不博學善辯，而是沒有過去的因緣。當時六宗的徒眾也各自想著：『佛法有難，師父怎麼能安然自處呢？』 祖師遙知眾人的心意，就彈指回應。六宗的徒眾聽到后說：『這是我們師父達磨（Dharma）的信響，我們應該趕快去遵從師父的慈命。』 於是來到祖師那裡，禮拜問訊。 祖師說：『一片樹葉遮蔽了天空，誰能夠剪除拂去呢？』 宗勝
【English Translation】 At that time, among the assembly, there was one named Baojing who answered, 'I say there is no attainment, but it is not that there is no attainment. It should be said that there is attainment, and non-attainment is true attainment.' The Patriarch said, 'If attainment is not attainment, then attainment is also not true attainment. Since you say there is attainment, then what is attained?' Baojing answered, 'What is seen is not true attainment, non-attainment is true attainment. If one sees no attainment, it is called attainment.' The Patriarch said, 'If attainment is not attainment, then attainment of attainment is no attainment. Since there is nothing to be attained, then what is attained?' Upon hearing this, Baojing immediately dispelled his doubts. He went to the place of the Tranquility Sect and asked, 'What is called tranquility? In this Dharma, who is tranquil and who is still?' Among the assembly, there was a venerable one who answered, 'When the mind does not move, it is called tranquility. When there is no attachment to the Dharma, it is called stillness.' The Patriarch said, 'If the original mind is not tranquil, then tranquility is needed. Since it is originally tranquil, why use tranquility?' He answered, 'All dharmas are originally empty. Using emptiness to empty emptiness, for that emptiness, it is called tranquility.' The Patriarch said, 'Emptiness has already emptied emptiness, and all dharmas are also like this. Tranquility has no form, so what is tranquil and what is still?' Upon hearing the Patriarch's guidance, that venerable one suddenly awakened. Afterwards, the six sects all vowed to take refuge in the Patriarch. Therefore, the Patriarch's teachings spread throughout South India, and his reputation surpassed the five Indias. After sixty years, he liberated countless beings. Later, he encountered a king with dissenting views who despised and destroyed the Three Jewels (Buddha, Dharma, Sangha), often saying, 'My ancestors all believed in the Buddhist path and fell into wrong views, their lives were short, and their reigns were brief. Moreover, I myself am the Buddha, why should I seek good and evil retribution externally? These are all because wise people have falsely constructed these teachings.' As for the country, those virtuous elders who were revered by the previous king were all deposed. Knowing this, the Patriarch lamented the king's shallow virtue and wondered how to save him. Then he thought of the two leaders in the Non-Form Sect, one named Pāratī (波羅提), who had an affinity with the king and was about to attain fruition; the other named Zongsheng, who was not unlearned or eloquent, but had no past causes. At that time, the disciples of the six sects were also thinking, 'The Buddha Dharma is in difficulty, how can the master be at peace?' Knowing the thoughts of the assembly from afar, the Patriarch snapped his fingers in response. Upon hearing this, the disciples of the six sects said, 'This is the sound of our master Dharma (達磨), we should quickly go and follow the master's compassionate command.' Then they came to the Patriarch, bowed, and inquired. The Patriarch said, 'A leaf obscures the sky, who can cut it away?' Zongsheng English version: At that time, among the assembly, there was one named Baojing who answered, 'I say there is no attainment, but it is not that there is no attainment. It should be said that there is attainment, and non-attainment is true attainment.' The Patriarch said, 'If attainment is not attainment, then attainment is also not true attainment. Since you say there is attainment, then what is attained?' Baojing answered, 'What is seen is not true attainment, non-attainment is true attainment. If one sees no attainment, it is called attainment.' The Patriarch said, 'If attainment is not attainment, then attainment of attainment is no attainment. Since there is nothing to be attained, then what is attained?' Upon hearing this, Baojing immediately dispelled his doubts. He went to the place of the Tranquility Sect and asked, 'What is called tranquility? In this Dharma, who is tranquil and who is still?' Among the assembly, there was a venerable one who answered, 'When the mind does not move, it is called tranquility. When there is no attachment to the Dharma, it is called stillness.' The Patriarch said, 'If the original mind is not tranquil, then tranquility is needed. Since it is originally tranquil, why use tranquility?' He answered, 'All dharmas are originally empty. Using emptiness to empty emptiness, for that emptiness, it is called tranquility.' The Patriarch said, 'Emptiness has already emptied emptiness, and all dharmas are also like this. Tranquility has no form, so what is tranquil and what is still?' Upon hearing the Patriarch's guidance, that venerable one suddenly awakened. Afterwards, the six sects all vowed to take refuge in the Patriarch. Therefore, the Patriarch's teachings spread throughout South India, and his reputation surpassed the five Indias. After sixty years, he liberated countless beings. Later, he encountered a king with dissenting views who despised and destroyed the Three Jewels (Buddha, Dharma, Sangha), often saying, 'My ancestors all believed in the Buddhist path and fell into wrong views, their lives were short, and their reigns were brief. Moreover, I myself am the Buddha, why should I seek good and evil retribution externally? These are all because wise people have falsely constructed these teachings.' As for the country, those virtuous elders who were revered by the previous king were all deposed. Knowing this, the Patriarch lamented the king's shallow virtue and wondered how to save him. Then he thought of the two leaders in the Non-Form Sect, one named Pāratī (波羅提), who had an affinity with the king and was about to attain fruition; the other named Zongsheng, who was not unlearned or eloquent, but had no past causes. At that time, the disciples of the six sects were also thinking, 'The Buddha Dharma is in difficulty, how can the master be at peace?' Knowing the thoughts of the assembly from afar, the Patriarch snapped his fingers in response. Upon hearing this, the disciples of the six sects said, 'This is the sound of our master Dharma (達磨), we should quickly go and follow the master's compassionate command.' Then they came to the Patriarch, bowed, and inquired. The Patriarch said, 'A leaf obscures the sky, who can cut it away?' Zongsheng
曰。我雖淺薄。敢憚其行。祖曰。汝雖辯慧。道力未全。宗勝自念。我師恐我見王大作佛事。名譽顯達。映奪尊威。縱彼福慧為王。我是沙門。受佛教旨。豈難敵也。言訖潛去。至王所。廣說法要。及世界苦樂人天善惡等事。王與之往返徴詰。無不詣理。王曰。汝今所解。其法何在。宗勝曰。如王治化。當合其道。王所有道。其道何在。王曰。我所有道。將除邪法。汝所有法。將伏何人。祖不起于座。懸知宗勝義墮。遽告波羅提曰。宗勝不稟吾教。潛化于王。須臾理屈。汝可速救波羅提。恭稟祖旨云。愿假神力。言已。云生足下。至大王前。默然而住。時王正問宗勝。忽見波羅提乘雲而至。愕然忘其問答曰。乘空之者是正是邪。提曰。我非邪正而來正邪。王心若正我無邪正。王雖驚異。而驕慢方熾。即擯宗勝令出。波羅提曰。王既有道。何擯沙門。我雖無解。愿王致問。正怒而問曰。何者是佛。提曰。見性是佛。王曰。師見性否。提曰。我見佛性。王曰。性在何處。提曰。性在作用。王曰。是何作用。我今不見。提曰。今現作用。王自不見。王曰。於我有否。提曰。王若作用。無有不是。王若不用。體亦難見。王曰。若當用時。幾處出現。提曰。若出現時。當有其八。王曰。其八出現。當爲我說。波羅提即說偈曰。在
【現代漢語翻譯】 現代漢語譯本 宗勝說：『我雖然才識淺薄，但怎敢推辭去做呢？』 六祖說：『你雖然能言善辯，但道力還不完備。』 宗勝心想：『我的老師是怕我為國王大做佛事，名聲顯赫，掩蓋了他的尊嚴。縱然他以福慧教化國王，我終究是出家人，接受佛教的宗旨，難道還難以匹敵嗎？』 說完就悄悄離開，到了國王那裡，廣泛宣講佛法的要義，以及世界上的苦樂、人天的善惡等事情。國王與他一來一往地辯論，沒有不合乎道理的。國王問：『你現在所理解的，它的法體在哪裡？』 宗勝說：『如同國王您治理國家，應當符合天道。國王您所擁有的道，它的道體在哪裡？』 國王說：『我所擁有的道，將要剷除邪法。你所擁有的法，將要降伏什麼人？』 六祖沒有離開座位，就預先知道宗勝在義理上要失敗了，連忙告訴波羅提（Boluoti，人名）說：『宗勝不接受我的教導，私自去教化國王，一會兒就要理屈詞窮了，你快去救他。』 波羅提恭敬地接受六祖的旨意說：『愿借用神力。』 說完，腳下生出雲彩，到了大王面前，默默地站立著。當時國王正在問宗勝，忽然看見波羅提乘雲而來，驚訝地忘記了問答，說：『乘空而來的人是正是邪？』 波羅提說：『我不是爲了邪正而來，而是爲了辨明邪正。如果國王的心是正的，我就沒有邪正之分。』 國王雖然感到驚異，但驕傲自滿的情緒更加強烈，就斥退宗勝讓他出去。波羅提說：『國王既然有道，為何要斥退沙門？我雖然沒有理解，希望國王能提出問題。』 國王正發怒，問道：『什麼是佛？』 波羅提說：『見性就是佛。』 國王問：『師父你見性了嗎？』 波羅提說：『我見到了佛性。』 國王問：『性在什麼地方？』 波羅提說：『性在作用之中。』 國王問：『是什麼作用？我現在看不見。』 波羅提說：『現在就在起作用，只是你自己看不見。』 國王問：『在我這裡有嗎？』 波羅提說：『國王如果能起作用，就沒有不是佛性的；國王如果不運用，佛性的本體也很難見到。』 國王問：『如果當運用時，會在哪些地方顯現出來？』 波羅提說：『如果顯現出來時，應當有八種。』 國王問：『這八種顯現，請你為我解說。』 波羅提就說了偈語：
【English Translation】 English version Zong Sheng said, 'Although I am shallow and ignorant, how dare I shirk my duty?' The Sixth Patriarch said, 'Although you are eloquent and wise, your spiritual power is not yet complete.' Zong Sheng thought to himself, 'My teacher is afraid that I will perform great Buddhist deeds for the king, and my reputation will become prominent, overshadowing his dignity. Even if he uses blessings and wisdom to teach the king, I am still a monk, receiving the teachings of Buddhism. How can it be difficult to compete with him?' After saying this, he secretly left and went to the king, widely expounding the essentials of the Dharma, as well as the suffering and happiness of the world, the goodness and evil of humans and gods, and so on. The king engaged in back-and-forth questioning with him, and everything was in accordance with reason. The king asked, 'Where is the essence of what you now understand?' Zong Sheng said, 'Just as Your Majesty governs the country, it should be in accordance with the Dao (Dharma, the Way). Where is the essence of the Dao that Your Majesty possesses?' The king said, 'The Dao that I possess will eliminate evil laws. What kind of people will the Dharma that you possess subdue?' The Sixth Patriarch, without leaving his seat, knew in advance that Zong Sheng was about to fail in reasoning, and hurriedly told Boluoti (a person's name) , 'Zong Sheng is not accepting my teachings and is secretly teaching the king. In a moment, he will be at a loss for words. You must quickly go and save him.' Boluoti respectfully accepted the Sixth Patriarch's instructions and said, 'I am willing to borrow divine power.' After saying this, clouds arose beneath his feet, and he arrived before the great king, standing silently. At that time, the king was questioning Zong Sheng when he suddenly saw Boluoti arriving on a cloud. He was so surprised that he forgot the questions and answers and said, 'Is the one who comes riding on the air right or wrong?' Boluoti said, 'I have not come for right or wrong, but to distinguish between right and wrong. If the king's heart is right, then there is no distinction between right and wrong for me.' Although the king was surprised, his arrogance became even stronger, and he dismissed Zong Sheng and ordered him to leave. Boluoti said, 'Since the king possesses the Dao, why dismiss the Shramana (monk)? Although I do not understand, I hope the king can ask questions.' The king, in anger, asked, 'What is Buddha?' Boluoti said, 'Seeing one's nature is Buddha.' The king asked, 'Have you, Master, seen your nature?' Boluoti said, 'I have seen the Buddha-nature.' The king asked, 'Where is the nature?' Boluoti said, 'The nature is in its function.' The king asked, 'What is its function? I cannot see it now.' Boluoti said, 'It is functioning now, but you yourself cannot see it.' The king asked, 'Is it present in me?' Boluoti said, 'If the king can function, then there is nothing that is not Buddha-nature; if the king does not use it, then the essence of Buddha-nature is difficult to see.' The king asked, 'If it is used, in how many places will it appear?' Boluoti said, 'If it appears, there should be eight.' The king asked, 'Please explain these eight appearances to me.' Boluoti then spoke a verse:
胎為身。處世為人。在眼曰見。在耳曰聞。在鼻辨香。在口談論。在手執捉。在足運奔。遍現俱該。沙界收攝。在一微塵。識者知是佛性不識。喚作精魂。王聞偈已。心即開悟。悔謝前非。諮詢法要。朝夕忘倦。迄於九旬。時宗勝既被斥逐。退藏深山唸曰。我今百歲。八十為非。二十年來。方歸佛道。性雖愚昧。行絕瑕疵。不能御難。生何如死。言訖。即自投崖。俄有神人。以手捧承。置於巖上。安然無損。宗勝曰。我忝沙門。當與正法為主。不能抑絕。王非是以捐身自責。何神祐助。一至於斯。愿垂一語。以保餘年。於是神人乃說偈曰。師壽于百歲。八十而造非。為近至尊故。熏修而入道。雖具少智慧。而多有彼我。所見諸賢等。未嘗生珍敬。二十年功德。其心未恬靜。聰明輕慢故。而獲至於此。得王不敬者。當感果如是。自今不疏怠。不久成奇智。諸聖悉存心。如來亦復爾。宗勝聞偈。欣然即于巖間宴坐。時王復問波羅提曰。仁者智辯。當師何人。提曰。我所出家。即娑羅寺烏沙婆三藏。為受業師。其出世師者。即大王叔菩提達磨是也。王聞祖名。驚駭久之曰。鄙薄忝嗣王位。而趣邪背正。忘我尊叔。遽敕近臣。特加迎。請祖即隨使而至。為王懺悔往非。王聞規誡。泣謝于祖。又詔宗勝歸國。大臣奏曰。宗勝被謫
【現代漢語翻譯】 現代漢語譯本 胎為身（指人的身體）。處世為人，在眼睛就叫做『見』（看見），在耳朵就叫做『聞』（聽見）。在鼻子可以辨別香氣，在嘴巴可以談論說話。在手可以執持抓握，在腳可以行走奔跑。普遍顯現，全部包含，沙界（指無盡的世界）都能收攝，就在一粒微塵之中。認識的人知道這是佛性，不認識的人就把它叫做精魂。 國王聽了這首偈語后，心中立刻開悟，後悔並謝罪之前的錯誤，諮詢佛法要義，早晚都不覺得厭倦，持續了九十天。當時，宗勝已經被斥逐，退隱到深山中，心中想道：『我今年一百歲了，八十年來都在做錯事，近二十年才歸向佛道。雖然天性愚昧，但行為上沒有瑕疵。不能匡正君王的過失，活著還不如死了。』說完，就自己跳下懸崖。忽然有神人，用手托住他，把他放在巖石上，安然無恙。宗勝說：『我身為沙門（出家人），應當以正法為主，不能阻止君王的錯誤，因此想捐軀自責。為什麼神靈保佑幫助我到這種地步？希望您能說一句話，讓我保全餘年。』 於是神人就說偈語道：『你活到一百歲，八十年來都在造作錯誤。因為接近至尊（指國王）的緣故，熏習修行才得以入道。雖然具備少量智慧，但卻有很多『彼』（他人）『我』（自己）的分別。對於所見到的賢人等，未曾生起珍視恭敬之心。二十年的功德，內心仍然沒有平靜。因為聰明而輕慢他人，所以才落到這種地步。得到國王的不敬，應當感受這樣的果報。從今以後不要疏忽懈怠，不久就能成就奇異的智慧。諸聖都存心於此，如來（佛）也是這樣。』宗勝聽了偈語，欣然就在巖石間宴坐。 當時，國王又問波羅提（地名）說：『仁者您如此智慧善辯，是師從何人？』波羅提回答說：『我出家的寺廟，是娑羅寺，我的受業師是烏沙婆三藏（佛教經典），我的出世師，就是大王的叔叔菩提達磨（人名）。』國王聽到祖師的名字，驚駭了很久，說：『我鄙陋淺薄，忝居王位，卻追求邪道，背離正法，忘記了我的尊叔。』隨即命令近臣，特別加以迎接。請菩提達磨祖師隨即跟隨使者來到，為國王懺悔過去的錯誤。國王聽了規勸告誡，哭泣著向祖師謝罪。又下詔讓宗勝回國。大臣奏報道：『宗勝被貶謫』
【English Translation】 English version 'The womb is the body.' Living in the world as a person, in the eyes it is called 'seeing,' in the ears it is called 'hearing.' The nose can distinguish fragrances, and the mouth can speak and discuss. The hands can hold and grasp, and the feet can walk and run. It manifests universally, encompassing everything, and the realms of countless worlds (Sandhyas) can be contained within a single mote of dust. Those who recognize it know it is Buddha-nature; those who do not recognize it call it the soul. After hearing this verse, the king immediately awakened in his heart, repented and apologized for his previous mistakes, and sought the essential teachings of the Dharma, never tiring morning and evening, for ninety days. At that time, Zong Sheng had already been banished and retreated to the deep mountains, thinking in his heart: 'I am now a hundred years old, and for eighty years I have been doing wrong, and only in the last twenty years have I turned to the Buddhist path. Although my nature is foolish, my conduct is without flaw. Unable to correct the king's mistakes, living is worse than dying.' After saying this, he threw himself off a cliff. Suddenly, a divine being held him up with his hand and placed him on a rock, unharmed. Zong Sheng said: 'As a Shramana (monk), I should uphold the Dharma and not prevent the king's mistakes, so I wanted to sacrifice myself. Why did the divine being protect and help me to this extent? I hope you can say a word to preserve my remaining years.' Then the divine being spoke in verse: 'You have lived to a hundred years, and for eighty years you have been creating mistakes. Because you are close to the Supreme (the king), you have been able to enter the path through cultivation. Although you possess a little wisdom, you have much distinction between 'other' and 'self.' You have never had a heart of cherishing and respect for the virtuous people you have seen. Twenty years of merit, your heart is still not at peace. Because of your cleverness and contempt for others, you have fallen to this point. Receiving disrespect from the king, you should feel such retribution. From now on, do not be negligent and lazy, and soon you will achieve extraordinary wisdom. All the sages keep this in mind, and so does the Tathagata (Buddha).' Zong Sheng listened to the verse and happily sat in meditation on the rock. At that time, the king asked Poluoti (place name) again: 'Benevolent one, you are so wise and eloquent, who is your teacher?' Poluoti replied: 'The temple where I became a monk is the Sula Temple, and my initiating teacher is the Ushapo Tripitaka (Buddhist scriptures), and my teacher who transcends the world is the king's uncle, Bodhidharma (person's name).' The king was shocked for a long time when he heard the name of the Patriarch, and said: 'I am shallow and unworthy, occupying the throne, but pursuing evil ways and turning away from the right path, forgetting my respected uncle.' He immediately ordered his close ministers to welcome him with special honor. He invited the Patriarch Bodhidharma to come with the envoy to repent for the king's past mistakes. The king listened to the advice and admonitions, weeping and apologizing to the Patriarch. He also issued an edict to allow Zong Sheng to return to the country. The minister reported: 'Zong Sheng was demoted.'
投崖。今已亡矣。王告祖曰。宗勝之死。皆自於吾。如何大慈。令免斯罪。祖曰。宗勝今在巖間。宴息。但遣使召。當即至矣。王即遣使入山。果見宗勝端居禪寂。宗勝蒙召。乃曰。深愧王意。貧道誓處。巖泉。且王國賢德如林。達磨是王之叔。六眾所師。波羅提法中龍象。愿王。崇仰二聖。以福皇基。使者覆命未至。祖謂王曰。知取得宗勝否。王曰未知。祖曰。一請未至。再命必來良久使還。果如祖語。祖遂辭王曰。當善修德。不久疾作。吾且去矣。經七日。王乃得疾。國醫診治。有加無瘳。貴戚近臣憶師前記。急發使告祖曰。王疾殆至。彌留。愿叔慈悲。遠來診救。祖即至慰問。時宗勝再承王召。即別巖間波羅提。亦來問疾。謂祖曰。當何施為令王免苦。祖即令太子為王宥罪施恩。崇奉三寶。復為懺悔。愿罪消滅。如是者三。王疾有間。師念震旦緣熟。行化時至。乃先辭祖塔。次別同學。后至王所。慰而勉之曰。當勤修白業。護持三寶。吾去非晚。一九即回。王聞師言。涕淚交集曰。此國何罪。彼土何祥。叔既有緣。非吾所止。惟愿不忘父母之國。事畢早回。王即具大舟。實以眾寶。躬率臣寮。送至海壖。祖泛重溟。凡三週寒暑。達于南海。實梁普通七年庚子歲。九月二十一日也。廣州刺史蕭昂具主禮迎接。表聞
【現代漢語翻譯】 現代漢語譯本： 跳崖。現在已經死了。國王告訴菩提達摩（Bodhidharma）說：『宗勝（Zongsheng）的死，都是因為我。如何才能以您的大慈悲，讓他免除這個罪過？』菩提達摩（Bodhidharma）說：『宗勝（Zongsheng）現在正在巖石間休息。只要派使者去召他，他就會立刻到來。』國王立刻派使者入山，果然看見宗勝（Zongsheng）端正地禪坐。宗勝（Zongsheng）接受召見，就說：『深感慚愧於國王的好意。貧道發誓要住在巖石和泉水之間。而且王國賢德如林，菩提達摩（Bodhidharma）是您的叔叔，是六眾所敬仰的老師，是波羅提（Poluoti）佛法中的龍象。希望國王崇敬仰慕這兩位聖人，以保佑皇室的基業。』使者回報還沒回來，菩提達摩（Bodhidharma）對國王說：『知道能請到宗勝（Zongsheng）嗎？』國王說：『還不知道。』菩提達摩（Bodhidharma）說：『第一次請沒到，第二次命令一定能來。』過了很久，使者回來了，果然如菩提達摩（Bodhidharma）所說。菩提達摩（Bodhidharma）於是向國王告辭說：『應當好好修養德行，不久疾病就會發作，我就要離開了。』過了七天，國王就得了疾病，國內的醫生診治，病情越來越重。貴族近臣想起菩提達摩（Bodhidharma）之前的預言，急忙派使者告訴菩提達摩（Bodhidharma）說：『國王的疾病快要不行了，生命垂危，希望叔叔慈悲，遠道而來診救。』菩提達摩（Bodhidharma）立刻趕到慰問。這時宗勝（Zongsheng）再次接受國王的召見，就告別了巖石間的波羅提（Poluoti），也來問候病情。他對菩提達摩（Bodhidharma）說：『應當如何施為才能讓國王免除痛苦？』菩提達摩（Bodhidharma）就讓太子為國王赦免罪過，廣施恩惠，崇奉三寶，又為國王懺悔，希望罪過消滅。像這樣做了三次，國王的疾病有所好轉。菩提達摩（Bodhidharma）想到在震旦（Zhendan）的緣分已經成熟，弘揚佛法的時機已到，就先告別了菩提達摩（Bodhidharma）的塔，然後告別了同學，最後到了國王那裡，安慰並勉勵他說：『應當勤奮修習善業，護持三寶，我離開的時間不晚，一九年就會回來。』國王聽到菩提達摩（Bodhidharma）的話，哭泣流淚地說：『這個國家有什麼罪過，那個地方有什麼祥瑞，叔叔既然有緣分，不是我能阻止的。只希望不要忘記父母之國，事情辦完早點回來。』國王就準備了大船，裝滿了各種寶物，親自率領臣僚，送到海邊。菩提達摩（Bodhidharma）漂洋過海，總共三年時間，到達南海，實際上是梁普通七年庚子歲，九月二十一日。廣州刺史蕭昂準備了隆重的禮儀迎接，上表稟告。
【English Translation】 English version: He jumped off a cliff and is now dead. The king said to Bodhidharma (Bodhidharma): 'Zongsheng's (Zongsheng) death is all my fault. How can your great compassion absolve him of this sin?' Bodhidharma (Bodhidharma) said, 'Zongsheng (Zongsheng) is now resting among the rocks. Just send a messenger to summon him, and he will come immediately.' The king immediately sent a messenger into the mountains and indeed saw Zongsheng (Zongsheng) sitting upright in meditation. Zongsheng (Zongsheng), upon being summoned, said, 'I am deeply ashamed of the king's kindness. This humble monk vows to live among the rocks and springs. Moreover, the kingdom is full of virtuous people, and Bodhidharma (Bodhidharma) is your uncle, a teacher revered by the six assemblies, and a dragon and elephant in the Poluoti (Poluoti) Dharma. I hope the king will revere and admire these two saints to bless the imperial foundation.' Before the messenger returned, Bodhidharma (Bodhidharma) said to the king, 'Do you know if you can get Zongsheng (Zongsheng)?' The king said, 'I don't know yet.' Bodhidharma (Bodhidharma) said, 'If the first invitation doesn't work, the second command will surely bring him.' After a long time, the messenger returned, and it was indeed as Bodhidharma (Bodhidharma) had said. Bodhidharma (Bodhidharma) then bid farewell to the king, saying, 'You should cultivate virtue well, for illness will soon arise, and I will leave.' After seven days, the king fell ill, and the court physicians treated him, but his condition worsened. The nobles and close ministers remembered Bodhidharma's (Bodhidharma) previous prediction and hurriedly sent a messenger to tell Bodhidharma (Bodhidharma), 'The king's illness is almost fatal, and his life is in danger. We hope your uncle will be compassionate and come from afar to diagnose and save him.' Bodhidharma (Bodhidharma) immediately went to offer condolences. At this time, Zongsheng (Zongsheng), having been summoned by the king again, bid farewell to Poluoti (Poluoti) among the rocks and also came to inquire about the illness. He said to Bodhidharma (Bodhidharma), 'What should be done to relieve the king's suffering?' Bodhidharma (Bodhidharma) then had the crown prince pardon the king's sins, bestow grace, and revere the Three Jewels, and he also repented for the king, hoping that his sins would be extinguished. After doing this three times, the king's illness improved somewhat. Bodhidharma (Bodhidharma) thought that his affinity with Zhendan (Zhendan) had matured and the time to propagate the Dharma had arrived, so he first bid farewell to Bodhidharma's (Bodhidharma) stupa, then bid farewell to his fellow students, and finally went to the king, comforting and encouraging him, saying, 'You should diligently cultivate good deeds, protect and uphold the Three Jewels. My departure will not be late, and I will return in nineteen years.' When the king heard Bodhidharma's (Bodhidharma) words, he wept and said, 'What sins has this country committed, and what auspiciousness does that land have, that since you have an affinity, I cannot stop you. I only hope that you will not forget the country of your parents and return early after your affairs are completed.' The king then prepared a large ship, filled it with various treasures, and personally led his officials to see him off at the seashore. Bodhidharma (Bodhidharma) sailed across the vast ocean, and after a total of three years, he arrived in the South Sea, which was actually the twenty-first day of the ninth month of the Gengzi year, the seventh year of the Liang Putong era. Xiao Ang, the governor of Guangzhou, prepared a grand ceremony to welcome him and submitted a memorial to the throne.
武帝。帝覽奏。遣使赍詔迎請。(舊板年甲差誤。今依梁僧寶唱續法記宋嵩禪師正宗記。前後改云)十月一日至金陵。帝問曰。朕即位已來。造寺寫經度僧。不可勝紀。有何功德。祖曰。並無功德。帝曰。何以無功德。祖曰。此但人天小果。有漏之因。如影隨形。雖有非實。帝曰。如何是真功德。祖曰。凈智妙圓。體自空寂。如是功德。不以世求。帝又問。如何是聖諦第一義。祖曰。廓然無聖。帝曰。對朕者誰。祖曰。不識。帝不領悟。祖知機不契。是月十九日。潛回江北。十一月二十三日。屆于洛陽。當魏孝明帝正光元年也。寓止於嵩山少林寺。面壁而坐。終日默然。人莫之測。謂之壁觀婆羅門。時有僧神光者。曠達之士也。久居伊洛。博覽群書。善談玄理。每嘆曰。孔老之教。禮術風規。莊易之書。未盡妙理。近聞達磨大士住止少林。至人不遙。當造玄境。乃往彼。晨夕參承。祖常端坐面壁。莫聞誨勵。光自惟曰。昔人求道。敲骨取髓。刺血濟饑。布發掩泥。投崖飼虎。古尚若此。我又何人。其年十二月九日夜。天大雨雪。光堅立不動。遲明積雪過膝。祖憫而問曰。汝久立雪中。當求何事。光悲淚曰。惟愿和尚慈悲。開甘露門。廣度群品。祖曰。諸佛無上妙道。曠劫精勤。難行能行。非忍而忍。豈以小德小智輕心
【現代漢語翻譯】 現代漢語譯本： 武帝。（梁武）帝看完奏章，派遣使者攜帶詔書去迎接（菩提達摩）。（舊版本年份有差錯，現在根據梁僧寶唱《續法記》和宋嵩禪師《正宗記》前後修改爲）十月初一到達金陵。梁武帝問道：『朕即位以來，建造寺廟，抄寫經書，度化僧人，數不勝數，有什麼功德？』達摩祖師回答：『並無功德。』梁武帝問：『為什麼沒有功德？』達摩祖師說：『這些只是人天小果，是有漏的因。如同影子跟隨形體，雖然有，但並非真實。』梁武帝問：『如何才是真功德？』達摩祖師說：『凈智妙圓，體性自空寂。這樣的功德，不能用世俗的方法求得。』梁武帝又問：『如何是聖諦第一義？』達摩祖師回答：『廓然無聖。』梁武帝問：『那面對朕的是誰？』達摩祖師說：『不認識。』梁武帝不領悟。達摩祖師知道（兩人）機緣不投合，于當月十九日，悄悄返回江北。十一月二十三日，到達洛陽，當時是北魏孝明帝正光元年。達摩祖師住在嵩山少林寺，面壁而坐，整天沉默不語，沒有人能測度他的心思，人們稱他為『壁觀婆羅門』（指面壁觀看的修行者）。 當時有位名叫神光的僧人，是一位曠達之士。長期居住在伊洛（指伊水和洛水一帶），博覽群書，善於談論玄理。他常常感嘆說：『孔子和老子的教誨，只是禮儀法術的規範；《莊子》和《易經》的書籍，也沒有完全闡述妙理。』近來聽說達摩大士住在少林寺，認為得道之人離自己不遠，應當去造訪玄妙的境界。於是前往少林寺，早晚參拜侍奉達摩祖師。達摩祖師常常端坐面壁，沒有聽到任何教誨和勉勵。神光自己思量說：『古人爲了求道，敲骨取髓，刺血濟饑，鋪散頭髮遮蓋泥土，跳下懸崖餵養老虎，古人尚且如此，我又算什麼呢？』那年十二月初九的夜晚，天降大雨雪，神光堅定地站立不動。到天亮時，積雪已經沒過膝蓋。達摩祖師憐憫地問道：『你長時間站在雪中，想要尋求什麼？』神光悲傷地流著眼淚說：『只希望和尚慈悲，開啟甘露之門，廣度眾生。』達摩祖師說：『諸佛無上的妙道，需要經過漫長的時間，精進勤奮，難行能行，非忍而忍，豈能用小小的德行和小小的智慧輕視它呢？』
【English Translation】 English version: Emperor Wu. The Emperor, having read the memorial, dispatched envoys bearing an imperial edict to welcome (Bodhidharma). (The years in the old versions were erroneous; now, according to the 'Supplement to the Dharma Records' by Liang monk Baochang and the 'Orthodox Records of Zen Master Song Gao,' they have been revised to) the first day of the tenth month, arriving at Jinling. Emperor Wu asked: 'Since my ascension to the throne, I have built temples, transcribed scriptures, and ordained monks in countless numbers. What merit have I gained?' The Patriarch replied: 'No merit whatsoever.' Emperor Wu asked: 'Why is there no merit?' The Patriarch said: 'These are but small fruits of the human and heavenly realms, causes of conditioned existence. Like shadows following forms, though they exist, they are not real.' Emperor Wu asked: 'What is true merit?' The Patriarch said: 'Pure wisdom, wonderfully complete, its essence is empty and still. Such merit cannot be sought through worldly means.' The Emperor further asked: 'What is the First Principle of the Noble Truths?' The Patriarch replied: 'Vast emptiness, no holiness.' The Emperor asked: 'Who is standing before me?' The Patriarch said: 'I do not know.' The Emperor did not comprehend. The Patriarch, knowing that their affinity was not aligned, secretly returned to the north of the Yangtze River on the nineteenth day of that month. On the twenty-third day of the eleventh month, he arrived at Luoyang, during the first year of the Zheng Guang era of Emperor Xiaoming of the Northern Wei Dynasty. He resided at Shaolin Temple on Mount Song, sitting facing a wall, silent all day long. No one could fathom his thoughts, and people called him 'Wall-Gazing Brahmin' (Bi Guan Po Luo Men). At that time, there was a monk named Shenguang (神光), a man of broad understanding. He had long resided in the Yi and Luo region (伊洛), widely read books, and was skilled in discussing profound principles. He often lamented: 'The teachings of Confucius and Laozi are merely norms of ritual and technique; the books of Zhuangzi and the Book of Changes have not fully elucidated the subtle principles.' Recently, he heard that the Great Master Bodhidharma was residing at Shaolin Temple, believing that an enlightened being was not far from him, and that he should visit the profound realm. Therefore, he went to Shaolin Temple, paying homage and serving the Patriarch morning and evening. The Patriarch often sat upright facing the wall, and no teachings or encouragement were heard. Shenguang reflected to himself: 'In the past, people seeking the Way would break bones to extract marrow, pierce their skin to draw blood to relieve hunger, spread their hair to cover mud, and jump off cliffs to feed tigers. The ancients were like this; what am I?' On the night of the ninth day of the twelfth month of that year, there was heavy rain and snow, and Shenguang stood firm and unmoving. By dawn, the accumulated snow had passed his knees. The Patriarch, taking pity, asked: 'What do you seek, standing in the snow for so long?' Shenguang said with tears of sorrow: 'I only wish that the Venerable One would be compassionate, open the gate of sweet dew (甘露門), and widely liberate sentient beings.' The Patriarch said: 'The unsurpassed and wonderful Way of all Buddhas requires eons of diligent effort, doing what is difficult to do, enduring what is difficult to endure. How can it be taken lightly with small virtue and small wisdom?'
慢心。欲冀真乘。徒勞勤苦。光聞祖誨勵。潛取利刀。自斷左臂。置於祖前。祖知是法器。乃曰。諸佛最初求道。為法忘形。汝今斷臂吾前。求亦可在。祖遂因與易。名曰慧可。可曰。諸佛法印可得聞乎。祖曰。諸佛法印匪從人得。可曰。我心未寧。乞師與安。祖曰。將心來。與汝安。可良久曰。覓心了不可得。祖曰。我與汝安心。竟越九年。欲返天竺。命門人曰。時將至矣。汝等盍各言所得乎。時有道副。對曰。如我所見。不執文字。不離文字。而為道用。祖曰。汝得吾皮。尼總持曰。我今所解。如慶喜見。阿閦佛國一見。更不再見。祖曰。汝得吾肉。道育曰。四大本空。五陰非有。而我見處。無一法可得。祖曰。汝得吾骨。最後慧可禮拜。依位而立。祖曰。汝得吾髓。乃顧慧可。而告之曰。昔如來以正法眼。付迦葉大士。展轉囑累。而至於我。我今付汝。汝當護持。並授汝袈裟。以為法信。各有所表。宜可知矣。可曰。請師指陳。祖曰。內傳法印。以契證心。外付袈裟。以定宗旨。後代澆薄。疑慮競生。云吾西天之人言。汝此方之子。憑何得法。以何證之。汝今受此衣法。卻後難生。但出此衣並吾法偈。用以表明。其化無礙。至吾滅后二百年。衣止不傳。法周沙界。明道者多。行道者少。說理者多。通理者少。潛
【現代漢語翻譯】 現代漢語譯本： 『慢心』（Māna，驕慢）。想要希冀真正的佛法，只是徒勞勤苦。慧可聽聞祖師的教誨，深受激勵，於是偷偷地拿來利刀，自己砍斷了左臂，放在祖師面前。祖師知道他是可以造就的法器，就說：『諸佛最初求道的時候，爲了求法而忘記自身形體。你現在斷臂於我面前，這樣的求法也是可以的。』於是祖師就因此給他改名為慧可。慧可說：『諸佛的法印可以聽聞嗎？』祖師說：『諸佛的法印不是從別人那裡可以得到的。』慧可說：『我的心還沒有安定，請老師為我安心。』祖師說：『把你的心拿來，我為你安心。』慧可過了很久說：『我尋找心，最終卻找不到。』祖師說：『我已經為你安心了。』 這樣過了九年，祖師想要返回天竺（Tiānzú，古代對印度的稱呼），命令門人說：『時間快到了，你們何不各自說說自己的心得呢？』當時有位名叫道副的，回答說：『依我所見，不執著于文字，也不脫離文字，而是爲了運用佛法。』祖師說：『你得到了我的皮。』尼總持說：『我現在所理解的，就像慶喜（Ānanda，阿難，佛陀十大弟子之一）所見到的阿閦（Akshobhya，不動如來）佛國一樣，一見之後，更不再見。』祖師說：『你得到了我的肉。』道育說：『四大（地、水、火、風）本來是空，五陰（色、受、想、行、識）並非實有，而我所見之處，沒有一法可以得到。』祖師說：『你得到了我的骨。』 最後慧可禮拜，依位而立。祖師說：『你得到了我的髓。』於是看著慧可，告訴他說：『過去如來將正法眼（Dharmacakra，佛法之眼）交付給迦葉（Kāśyapa，摩訶迦葉，釋迦十大弟子之一）大士，輾轉囑託，傳到我這裡。我現在交付給你，你應當護持。』並且授予他袈裟，作為佛法的信物，各自都有所表，應該可以明白了。慧可說：『請老師指明。』祖師說：『對內傳授法印，用來契合印證心性；對外交付袈裟，用來確定宗旨。後代世風澆薄，疑惑和顧慮競相產生，會說我是西天（指印度）的人，而你是這方土地的人，憑什麼得到佛法，又憑什麼來證明？你現在接受這衣法，之後會有災難產生，只要拿出這袈裟和我的法偈，用來表明，那麼教化就不會有阻礙。到我滅度后二百年，袈裟就停止傳授，佛法將周遍整個世界。明白道理的人多，修行的人少；說理的人多，通達道理的人少。』
【English Translation】 English version: 'Māna' (慢心, Pride). Desiring to aspire to the true vehicle (真乘, true vehicle of Buddhism) is just futile hard work. Huike (慧可) heard the Patriarch's (祖, Bodhidharma) teachings and was deeply inspired, so he secretly took a sharp knife and cut off his left arm, placing it in front of the Patriarch. The Patriarch knew that he was a vessel capable of being molded, and said, 'When the Buddhas initially sought the Way, they forgot their own bodies for the sake of the Dharma. Now you have cut off your arm before me, such seeking of the Dharma is also acceptable.' So the Patriarch changed his name to Huike (慧可). Huike (慧可) said, 'Can the Dharma seal (法印, Dharma seal) of the Buddhas be heard?' The Patriarch said, 'The Dharma seal (法印, Dharma seal) of the Buddhas cannot be obtained from others.' Huike (慧可) said, 'My mind is not yet at peace, please, Master, pacify it for me.' The Patriarch said, 'Bring your mind here, and I will pacify it for you.' After a long time, Huike (慧可) said, 'I seek my mind, but ultimately cannot find it.' The Patriarch said, 'I have already pacified your mind for you.' In this way, nine years passed. The Patriarch wanted to return to Tianzhu (天竺, ancient name for India), and ordered his disciples, saying, 'The time is near, why don't you each speak of your understanding?' At that time, there was one named Daofu (道副), who replied, 'According to what I see, I do not cling to words, nor do I depart from words, but use them for the Dharma.' The Patriarch said, 'You have obtained my skin.' Bhikshuni (尼) Zongchi (總持) said, 'What I now understand is like what Ānanda (阿難, one of the ten great disciples of the Buddha) saw in the Akshobhya (阿閦, Immovable Buddha) Buddha-land, once seen, never seen again.' The Patriarch said, 'You have obtained my flesh.' Daoyu (道育) said, 'The four great elements (四大, earth, water, fire, wind) are fundamentally empty, the five skandhas (五陰, form, feeling, perception, volition, consciousness) are not real, and in what I see, there is not a single Dharma to be obtained.' The Patriarch said, 'You have obtained my bones.' Finally, Huike (慧可) bowed and stood in his place. The Patriarch said, 'You have obtained my marrow.' Then, looking at Huike (慧可), he told him, 'In the past, the Tathagata (如來, Thus Come One) entrusted the Eye of the True Dharma (正法眼, Dharmacakra) to the Great Master Kāśyapa (迦葉, Mahākāśyapa, one of the ten great disciples of Shakyamuni), entrusting it in turn until it reached me. Now I entrust it to you, you should protect and uphold it.' And he bestowed upon him the Kesa (袈裟, monastic robe), as a symbol of the Dharma, each has its own meaning, which should be understood. Huike (慧可) said, 'Please, Master, point it out.' The Patriarch said, 'Inwardly, transmit the Dharma seal (法印, Dharma seal) to accord with and certify the mind; outwardly, bestow the Kesa (袈裟, monastic robe) to establish the lineage. Later generations will be decadent, and doubts and concerns will arise, saying that I am a person from the West (referring to India), while you are a person from this land, by what means did you obtain the Dharma, and by what means do you prove it? Now you receive this robe and Dharma, and afterwards, calamities will arise, but as long as you bring out this robe and my Dharma verse, to make it clear, then the teaching will be without hindrance. Two hundred years after my passing, the transmission of the robe will cease, and the Dharma will pervade the entire world. Many will understand the principles, but few will practice; many will speak of the principles, but few will comprehend them.'
符密證。千萬有餘。汝當闡揚。勿輕未悟。一念回機。便同本得。聽吾偈曰。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。(舊載祖曰。吾有楞伽四卷。亦用付汝。即是如來心地要門。令諸眾生開示悟入 按人天眼目。達觀穎反覆辨論。以正其訛。最為明確。今遵依是說。故爾削去)吾自到此。凡五度中毒。我嘗自出。而試之置石。石裂。緣吾本離南印。來此東土。見亦縣神州。有大乘氣象。遂諭海越漠。為法求人。際會未諧。如愚若訥。今得汝傳授。吾意已終。(別記云。祖初居少林寺九年。為二祖說法。祇教外息諸緣。內心無喘。心如墻壁。可以入道。慧可種種說心性。曾未契理。祖祇遮其非。不為說無念心體。可忽曰。我已息諸緣。祖曰。莫成斷滅去否。可曰。不成斷滅。祖曰。此是諸佛所傳。心體更勿疑也)言已。乃與徒眾。往禹門千聖寺。止三日。有期。城太守楊炫之。早慕佛乘。問祖曰。西天五印。師承為祖。其道如何。祖曰。明佛心宗。行解相應。名之曰祖。又問。此外如何。祖曰。須明他心。知其今古。不厭有無。於法無取。不賢不愚。無迷無悟。若能是解。故稱為祖。又曰。弟子歸心三寶。亦有年矣。而智慧昏蒙。尚迷真理。適聽師言。罔知攸措。愿師慈悲。開示宗旨。祖知懇到。即說偈
【現代漢語翻譯】 現代漢語譯本 符密證，數量超過千萬。你應該廣為宣揚，不要輕視那些尚未開悟的人。一旦念頭轉變，就能與本性相同。聽我說偈語：『我本來到這片土地，是爲了傳法拯救迷惑的眾生。一花開放五片花瓣（指禪宗一脈相承），結果自然會成就。』（舊記載說祖師說：『我有《楞伽經》四卷，也一併交付給你。這就是如來心地的要門，讓眾生開示悟入。』按《人天眼目》記載，達觀穎反覆辨論，以匡正其訛誤，最為明確。現在遵照這種說法，所以刪去。） 我自從來到這裡，總共五次被毒害。我曾經親自取出毒藥，並用石頭來試驗，石頭都裂開了。因為我本來離開南印度，來到這東土，看到亦縣神州，有大乘的氣象，於是告訴海越漠，爲了佛法尋求人才。但際遇未能和諧，（人們）好像愚笨遲鈍一樣。現在得到你（慧可）的傳授，我的心願已經了結。（《別記》記載，祖師最初住在少林寺九年，為二祖說法，只教導他對外停止一切攀緣，內心沒有喘息，心像墻壁一樣，這樣就可以入道。慧可種種述說心性，卻從未契合真理。祖師只是遮止他的錯誤，不為他說無念的心體。慧可忽然說：『我已經停止一切攀緣。』祖師說：『莫非成了斷滅空了嗎？』慧可說：『沒有成為斷滅空。』祖師說：『這就是諸佛所傳的心體，不要再懷疑了。』） 說完之後，（菩提達摩）就和徒眾前往禹門千聖寺，停留了三天。城太守楊炫之，早就仰慕佛法，問祖師說：『西天五印（指古印度），師承為祖師的，他們的道是怎樣的？』祖師說：『明白佛的心宗，修行和理解相應，就稱他為祖師。』又問：『除此之外，還有什麼？』祖師說：『必須明白他人的心，知道他們的過去和現在，不厭棄有和無，對於佛法沒有執取，不賢能也不愚笨，沒有迷惑也沒有覺悟。如果能夠這樣理解，所以才稱為祖師。』又說：『弟子歸心三寶，也有多年了，但是智慧昏昧，仍然迷惑于真理。剛才聽了師父的話，不知道該怎麼辦。希望師父慈悲，開示宗旨。』祖師知道他懇切至誠，就說了偈語。
【English Translation】 English version 'Fu Mi Zheng' (Secret Seal of Transmission), exceeding ten million. You should widely propagate it, do not belittle those who are not yet enlightened. With a single thought turning the mechanism, one immediately attains the original nature. Listen to my verse: 'I originally came to this land to transmit the Dharma and save deluded beings. One flower opens with five petals (referring to the lineage of Chan Buddhism), and the fruit will naturally be accomplished.' (Old records say that the Patriarch said: 'I also entrust you with the four volumes of the 'Lankavatara Sutra'. This is the essential gateway to the Tathagata's mind-ground, enabling all beings to awaken and enter.' According to 'The Eye of Gods and Humans', Da Guan Ying repeatedly debated to correct its errors, which is the most clear. Now, following this account, it is omitted.) Since I arrived here, I have been poisoned five times in total. I once personally took out the poison and tested it on a stone, and the stone cracked. Because I originally left South India and came to this eastern land, seeing the great Mahayana atmosphere in Yixian Shenzhou, I then told Hai Yuemo to seek people for the Dharma. But the encounters were not harmonious, (people) seemed foolish and dull. Now that I have received your (Huike's) transmission, my wish has been fulfilled. (The 'Separate Record' states that the Patriarch initially resided in Shaolin Temple for nine years, teaching the Second Patriarch, only instructing him to cease all external conditions and have no breath within, with the mind like a wall, so that one could enter the Way. Huike spoke of mind-nature in various ways, but never aligned with the truth. The Patriarch only stopped his errors, and did not speak of the mind-essence of no-thought. Huike suddenly said: 'I have already ceased all external conditions.' The Patriarch said: 'Are you becoming annihilation?' Huike said: 'I am not becoming annihilation.' The Patriarch said: 'This is the mind-essence transmitted by all Buddhas, do not doubt it any longer.') After speaking, (Bodhidharma) went with his disciples to Qiansheng Temple in Yumen, staying for three days. Yang Xuanzhi, the prefect of the city, had long admired Buddhism and asked the Patriarch: 'In the five Indias of the Western Heaven (referring to ancient India), those who inherit the lineage as Patriarchs, what is their Way like?' The Patriarch said: 'Understanding the mind-essence of the Buddha, with practice and understanding corresponding, is called a Patriarch.' He then asked: 'What else is there besides this?' The Patriarch said: 'One must understand the minds of others, know their past and present, not reject existence and non-existence, and have no attachment to the Dharma, neither wise nor foolish, neither deluded nor enlightened. If one can understand in this way, then one is called a Patriarch.' He also said: 'This disciple has taken refuge in the Three Jewels for many years, but my wisdom is dim, and I am still deluded by the truth. Having just heard the Master's words, I do not know what to do. I hope the Master will be compassionate and reveal the essence of the teaching.' The Patriarch, knowing his sincerity, then spoke a verse.
曰。亦不睹惡而生嫌。亦不觀善而勤措。亦不捨智而近愚。亦不拋迷而就悟。達大道兮過量。通佛心兮出度。不與凡聖。同躔超然。名之曰祖。炫之聞偈。悲喜交並曰。愿師久住世間。化導群有。祖曰。吾即逝矣。不可久留。根性萬差。多逢愚難。炫之曰。未審何人弟子為師除得否。祖曰。吾以傳佛秘密。利益迷途。害彼自安。必無此理。炫之曰。師苦不言。何表通變觀照之力。祖不獲已。乃為讖曰。江槎分玉浪。管炬開金鎖。五口相共行。九十無彼我。炫之聞語。莫究其端。默記於懷。禮辭而去。祖之所讖。雖當時不測。而後皆符驗。時魏氏奉釋。禪雋如林。光統律師。流支三藏者。乃僧中之鸞鳳也。睹師演道。斥相指心。每與師論義。是非蜂起。祖遐振玄風。普施法雨。而偏局之量。自不堪任。競起害心。數加毒藥。至第六度。以化緣已畢。傳法得人。遂不復救之。端居而逝。即魏莊帝永安元年戊申。十月五日也。其年十二月二十八日。葬熊耳山。起塔于定林寺。后三歲。魏宋云。奉使西域回。遇祖于蔥嶺。見手𢹂只履翩翩獨逝。云問。師何往。祖曰。西天去。云歸。具說其事。及門人啟壙。唯空棺。一隻革履存焉。舉朝為之驚歎。奉詔取遺履于少林寺供養。至唐開元十五年丁卯歲。為通道者。竊在五臺華嚴寺。
【現代漢語翻譯】 現代漢語譯本： （菩提達摩）說：『也不因為看到惡而心生嫌隙，也不因為看到善而急於去做。也不拋棄智慧而去接近愚昧，也不捨棄迷惑而去追求覺悟。通達大道超越了度量，通曉佛心超越了世俗。不與凡夫和聖人同流合污，超然獨立。』（這樣的人）才可稱之為祖師。道炫聽了偈語，悲喜交加地說：『希望禪師長久住世，教化引導眾生。』 祖師說：『我即將離去，不可久留。眾生的根性千差萬別，（我）會遇到很多愚昧的刁難。』道炫說：『不知道哪位弟子可以為禪師免除這些災難呢？』祖師說：『我所傳授的是佛的秘密心法，是爲了利益那些迷途的眾生。如果有人爲了自己安逸而加害於人，這是絕對不可能的。』道炫說：『禪師您一定有什麼難言之隱，要不然怎麼會顯現神通變化和觀照的力量呢？』 祖師不得已，於是說了讖語：『江上的木筏分開玉一般的波浪，燈管的火炬打開金色的鎖鏈。五口人共同行走，九十人中沒有你我之分。』道炫聽了這些話，不明白其中的含義，默默地記在心裡，行禮告辭而去。祖師所說的讖語，雖然當時無法理解，但後來都應驗了。 當時北魏崇奉佛教，精通禪學的人很多，光統律師、流支三藏（Translator of Buddhist scriptures）等人，都是僧人中的佼佼者。他們看到祖師闡揚佛法，直指心性，常常與祖師辯論，引發很多爭論。祖師廣泛傳播玄妙的佛法，普遍降下法雨，但是那些心胸狹隘的人，實在無法容忍他，於是就起了加害之心，多次下毒。到第六次，祖師認為教化的因緣已經完畢，傳法的人也已經找到，於是就不再救治自己，端坐而逝。那是北魏莊帝永安元年戊申年（公元528年）十月五日。那年十二月二十八日，安葬在熊耳山，在定林寺建造了佛塔。 後來三年，北魏的宋云（Song Yun, an envoy of the Northern Wei Dynasty）奉命出使西域回來，在蔥嶺（Pamir Mountains）遇到祖師，看見他手裡拿著一隻鞋子，獨自翩翩離去。宋云問：『禪師您要到哪裡去？』祖師說：『往西天去。』宋云回來后，詳細地說了這件事。等到門人打開墳墓，裡面只有空棺，只有一隻革履（leather shoe）存在。朝廷上下為此感到驚歎。奉皇帝的詔令，將遺留下來的鞋子取到少林寺供養。到了唐朝開元十五年丁卯年（公元727年），被一個通道的人偷走，放在五臺山的華嚴寺。
【English Translation】 English version: He (Bodhidharma) said, 'Neither does one generate suspicion by seeing evil, nor does one diligently act upon seeing good. Neither does one abandon wisdom to approach foolishness, nor does one discard delusion to seek enlightenment. Attaining the Great Path transcends measure, understanding the Buddha-mind surpasses the mundane. Not aligning with ordinary beings or sages, standing aloof and independent,' (such a person) can be called a Patriarch.' Daoxuan, upon hearing the verse, was filled with mixed emotions of sorrow and joy, and said, 'May the Master reside in the world for a long time, to teach and guide sentient beings.' The Patriarch said, 'I am about to depart and cannot stay long. The natures of beings are vastly different, and (I) will encounter much foolish difficulty.' Daoxuan said, 'I wonder which disciple can remove these calamities for the Master?' The Patriarch said, 'What I transmit is the secret mind-seal of the Buddha, for the benefit of those lost on their path. If someone were to harm others for their own comfort, that is absolutely impossible.' Daoxuan said, 'The Master must have some unspeakable reason, otherwise, how would you manifest the power of spiritual transformation and contemplative insight?' The Patriarch, left with no choice, then spoke a prophecy: 'A raft on the river parts jade-like waves, a lamp's torch opens a golden lock. Five mouths walk together, among ninety there is no self or other.' Daoxuan, upon hearing these words, did not understand their meaning, silently kept them in his heart, bowed, and took his leave. The Patriarch's prophecy, though incomprehensible at the time, was later all fulfilled. At that time, the Northern Wei Dynasty revered Buddhism, and there were many who were well-versed in Chan. The Vinaya Master Guangtong and the Tripitaka Master Liuzhi (Translator of Buddhist scriptures), were among the best of the monks. Seeing the Master expounding the Dharma, directly pointing to the mind-nature, they often debated with the Master, causing much controversy. The Patriarch widely propagated the profound Dharma, universally showering the rain of Dharma, but those with narrow minds could not tolerate him, and thus conceived a desire to harm him, repeatedly administering poison. By the sixth time, the Patriarch, believing that the karmic conditions for teaching were complete and that the Dharma-inheritor had been found, no longer tried to save himself, and passed away in seated meditation. That was the fifth day of the tenth month of the Wushen year (528 AD) of the Yong'an era of Emperor Zhuang of the Northern Wei Dynasty. On the twenty-eighth day of the twelfth month of that year, he was buried in Xiong'er Mountain, and a pagoda was built at Dinglin Temple. Three years later, Song Yun (Song Yun, an envoy of the Northern Wei Dynasty) of the Northern Wei Dynasty, returning from a mission to the Western Regions, encountered the Patriarch in the Pamir Mountains (Congling), seeing him holding a single shoe, departing alone in a carefree manner. Song Yun asked, 'Master, where are you going?' The Patriarch said, 'Going to the Western Heaven.' Song Yun returned and recounted the matter in detail. When the disciples opened the tomb, there was only an empty coffin, with only a single leather shoe remaining. The entire court was amazed by this. By imperial decree, the remaining shoe was taken to Shaolin Temple for veneration. In the Dingmao year (727 AD) of the fifteenth year of the Kaiyuan era of the Tang Dynasty, it was stolen by a believer in Daoism and placed in Huayan Temple on Mount Wutai.
今不知所在。初梁武遇祖。因緣未契。及聞化行魏邦。遂欲自撰師碑。而未暇也。后聞宋云事乃成之。代宗謚圓覺大師。塔曰空觀(年號依紀年通譜)。
(通論曰。傳燈謂。魏孝明帝欽祖異跡。三屈詔命。祖竟不下少林。及祖示寂。宋云自西域還。遇祖于蔥嶺。孝莊帝有旨。令啟壙。如南史。普通八年。即大通元年也。孝明以是歲四月癸丑殂。祖以十月至梁。蓋祖未至魏時。孝明已去世矣。其子即位未幾。為爾朱榮所弒。乃立孝莊帝由是魏國大亂。越三年。而孝莊殂。又五年分割為東西魏。然則吾祖在少林時。正值其亂。及宋云之還。則孝莊去世。亦五六年。其國至於分割久矣。烏有孝莊。令啟壙之說乎。按唐史云。後魏末有僧達磨。航海而來。既卒。其年魏使宋云。于蔥嶺回見之。門徒。發其墓。但有隻履而已。此乃實錄也)。
二祖慧可大師者
武牢人也。姓姬氏。父寂。未有子時。嘗自念言。我家崇善。豈令無子。禱之既久。一夕感異光照室。其母因而懷妊。及長遂以照室之瑞。名之曰光。自幼志氣不群。博涉詩書。尤精玄理。而不事家產。好遊山水。后覽佛書。超然自得。即抵洛陽龍門香山。依寶靜禪師。出家受具。于永穆寺。浮游講肆。遍學大小乘義。年三十三。卻返香山。終日宴坐
【現代漢語翻譯】 現代漢語譯本：現在不知道（菩提達摩）在哪裡。當初梁武帝遇到（菩提達摩）祖師，因為機緣不合，未能深交。等到聽說（菩提達摩）在魏國弘揚佛法，於是想親自撰寫（菩提達摩）的碑文，但沒有來得及。後來聽說宋云的事蹟才完成了這件事。唐代宗追諡（慧能）為圓覺大師，塔名為空觀（年號依照紀年通譜）。
（通論說：）《傳燈錄》記載，魏孝明帝欽佩（菩提達摩）祖師的神奇事蹟，多次下詔邀請，（菩提達摩）祖師最終沒有離開少林寺。等到（菩提達摩）祖師圓寂，宋云從西域返回，在蔥嶺遇到了（菩提達摩）。孝莊帝有旨意，命人開啟墳墓。如同《南史》記載，普通八年，即大通元年。孝明帝在這一年四月癸丑日去世。（菩提達摩）在十月到達梁國。那麼（菩提達摩）未到魏國時，孝明帝已經去世了。他的兒子即位沒多久，就被爾朱榮殺害。於是擁立孝莊帝，因此魏國大亂。過了三年，孝莊帝去世。又過了五年，分裂為東魏和西魏。那麼（菩提達摩）祖師在少林寺時，正值魏國大亂。等到宋云返回時，孝莊帝去世也已經五六年了，國家分裂已經很久了。哪裡有孝莊帝下令開啟墳墓的說法呢？按照《唐史》記載，後魏末年有僧人達摩，乘船從海上而來。去世后，那一年魏國的使者宋云，在蔥嶺返回時見到了他。門徒打開他的墳墓，只有一隻鞋子而已。這才是真實記錄。
二祖慧可大師
是武牢人，姓姬。他的父親名叫寂。沒有兒子的時候，曾經自己想：『我家崇尚善良，怎麼能沒有兒子呢？』祈禱了很久，一天晚上，感到奇異的光芒照亮了房間，他的母親因此懷孕。等到長大后，就用照亮房間的祥瑞，給他取名為光。從小志向不凡，廣泛閱讀詩書，尤其精通玄理，但不經營家產，喜歡遊覽山水。後來閱讀佛經，超然自得，就前往洛陽龍門香山，依止寶靜禪師，出家受戒，在永穆寺，四處遊學講習，遍學大小乘的義理。三十三歲時，返回香山，整天靜坐。
【English Translation】 English version: Now, his whereabouts are unknown. Initially, Emperor Wu of Liang encountered the Patriarch (Bodhidharma), but the karmic connection was not yet ripe. Upon hearing of his transformative influence in the land of Wei, he intended to personally compose a stele inscription for the Master (Bodhidharma), but did not have the opportunity. Later, upon hearing of Song Yun's account, he completed it. Emperor Daizong posthumously honored him (Huineng) with the title 'Great Master of Perfect Enlightenment,' and his pagoda was named 'Empty Contemplation' (the regnal year is based on the Chronological Table).
(General Commentary: The 'Transmission of the Lamp' records that Emperor Xiaoming of Wei admired the Patriarch's (Bodhidharma's) extraordinary deeds and issued imperial edicts three times inviting him, but the Patriarch ultimately did not leave Shaolin Monastery. When the Patriarch (Bodhidharma) passed away, Song Yun returned from the Western Regions and encountered (Bodhidharma) in the Pamir Mountains. Emperor Xiaozhuang issued an edict ordering the opening of the tomb. As recorded in the 'History of the Southern Dynasties,' the eighth year of the Ordinary era, which is the first year of the Great Communication era. Emperor Xiaoming passed away on the Gui Chou day of the fourth month of that year. (Bodhidharma) arrived in Liang in the tenth month. Thus, when (Bodhidharma) had not yet arrived in Wei, Emperor Xiaoming had already passed away. His son ascended the throne but was soon assassinated by Erzhu Rong. Then Emperor Xiaozhuang was established, and consequently, the Wei kingdom was in great turmoil. Three years later, Emperor Xiaozhuang passed away. Five years later, it was divided into Eastern Wei and Western Wei. Therefore, when our Patriarch (Bodhidharma) was at Shaolin, it was precisely during its turmoil. When Song Yun returned, Emperor Xiaozhuang had been deceased for five or six years, and the country had been divided for a long time. How could there be a claim that Emperor Xiaozhuang ordered the opening of the tomb? According to the 'History of the Tang Dynasty,' at the end of the Later Wei dynasty, there was a monk named Bodhidharma who came by sea. After his death, in that year, the Wei envoy Song Yun saw him on his return from the Pamir Mountains. The disciples opened his tomb, but there was only a single shoe. This is the true record.)
The Second Patriarch, Great Master Huike
Was a native of Wu Lao, with the surname Ji. His father was named Ji. When he had no son, he often thought to himself, 'My family reveres goodness, how can we have no son?' After praying for a long time, one night he felt a strange light illuminating the room, and his mother became pregnant. When he grew up, he used the auspicious sign of the room being illuminated to name him Guang. From a young age, he had extraordinary aspirations, widely read poetry and books, and was especially proficient in abstruse principles, but he did not manage family property, and loved to travel to mountains and rivers. Later, he read Buddhist scriptures, and was naturally enlightened, so he went to Xiangshan in Longmen, Luoyang, and relied on Chan Master Baojing, left home and received the precepts, at Yongmu Temple, traveled around lecturing, and studied the doctrines of both the Mahayana and Hinayana. At the age of thirty-three, he returned to Xiangshan and sat in meditation all day long.
。又經八載。于寂默中。倏見一神人。謂曰。將欲受果。何滯此邪。大道匪遙。汝其南矣。祖知神助。因改名神光。翌日覺頭痛如刺。其師欲治之。空中有聲曰。此乃換骨。非常痛也。祖遂以見神事白于師。師視其頂骨。即如五峰秀出矣。乃曰。汝相吉祥。當有所證。神令汝南者。斯則少林達磨大士。必汝之師也。祖受教造于少室。其得法傳衣事蹟。達磨章具之矣。自少林托化西歸。大師繼闡玄風。博求法嗣。至北齊天平二年。有一居士。年逾四十。不言名氏。聿來設禮而問。祖曰。弟子身纏風恙。請和尚懺罪。祖曰。將罪來。與汝懺。士良久曰。覓罪不可得。祖曰。與汝懺罪竟。宜依佛法僧住。士曰。今見和尚。已知是僧。未審何名佛法。祖曰。是心是佛。是心是法。法佛無二。僧寶亦然。士曰。今日始知。罪性不在內。不在外。不在中間。如其心然。佛法無二也。祖深器之。即為剃髮。云是吾寶也。宜名僧璨。其年三月十八日。于光福寺受具。自茲疾漸愈。執侍經二載。祖乃告曰。菩提達磨。遠自竺干。以正法眼藏並信衣。密付于吾。吾今授汝。汝當守護。無令斷絕。聽吾偈曰。本來緣有地。因地種華生。本來無有種。華亦不曾生。祖付衣法已。又曰。汝受吾教。宜處深山。未可行化。當有國難。璨曰。師既預知
【現代漢語翻譯】 現代漢語譯本 又過了八年，在寂靜中，忽然看見一位神人，對他說：『你將要證得果位，為何還滯留在這裡呢？大道不遠，你應該往南去。』 祖師知道是神在幫助他，因此改名為神光。第二天，感覺頭痛如針刺。他的老師想為他治療，空中傳來聲音說：『這是換骨，非常疼痛。』 祖師於是將遇見神的事情告訴了他的老師。老師看他的頭頂骨，就像五座山峰秀麗地聳立著。於是說：『你的相貌吉祥，應當有所證悟。神讓你往南去，那就是少林寺的 Bodhidharma (菩提達摩，禪宗始祖)，必定是你的老師。』 祖師接受教誨，前往少室山。他得法和傳衣的事蹟，在《達磨章》中有詳細記載。自從 Bodhidharma (菩提達摩) 在少林寺示寂西歸后，大師繼續闡揚玄妙的禪風，廣泛尋求佛法繼承人。到了北齊天平二年，有一位居士，年齡超過四十歲，沒有說出姓名，前來行禮並問道。祖師說：『弟子身患風病，請和尚為我懺悔罪過。』 祖師說：『把你的罪拿來，我為你懺悔。』 居士過了很久說：『尋找罪過，卻找不到。』 祖師說：『我已經為你懺悔完畢。你應該依佛法僧安住。』 居士說：『現在見到和尚，已經知道是僧。不知道什麼是佛法？』 祖師說：『是心是佛，是心是法，法與佛沒有分別，僧寶也是這樣。』 居士說：『今天才知道，罪性不在內，不在外，不在中間，就像心一樣，佛法沒有分別。』 祖師深深器重他，就為他剃髮，說：『這是我的寶，應該名為 Sengcan (僧璨，禪宗三祖)。』 那年三月十八日，在光福寺受具足戒。從此疾病漸漸痊癒，執侍祖師兩年。祖師於是告訴他說：『 Bodhidharma (菩提達摩)，從遙遠的印度而來，將正法眼藏和信衣，秘密地交付給我。我現在傳授給你，你應該守護，不要讓它斷絕。聽我的偈語：本來緣有地，因地種華生。本來無有種，華亦不曾生。』 祖師交付衣法后，又說：『你接受我的教誨，應該身處深山，還不能施行教化。將會有國家災難。』 Sengcan (僧璨) 說：『師父既然預知
【English Translation】 English version After another eight years, in the midst of silence, he suddenly saw a divine being who said to him, 'You are about to receive the fruit of enlightenment, why do you linger here? The Great Path is not far, you should go south.' The Patriarch knew it was divine assistance, so he changed his name to Shenguang (神光, Divine Light). The next day, he felt a headache like being stabbed by needles. His teacher wanted to treat him, but a voice in the air said, 'This is bone replacement, it is extremely painful.' The Patriarch then told his teacher about meeting the divine being. The teacher looked at the top of his skull, which was like five peaks rising beautifully. He then said, 'Your appearance is auspicious, you should have some realization. The divine being telling you to go south, that is Bodhidharma (菩提達摩, Founder of Zen Buddhism) at Shaolin Temple, he must be your teacher.' The Patriarch accepted the teaching and went to Mount Shaoshi. His story of obtaining the Dharma and transmitting the robe is recorded in detail in the 'Dharma Chapter'. After Bodhidharma (菩提達摩) passed away and returned west from Shaolin Temple, the Great Master continued to expound the profound Zen tradition, widely seeking successors to the Dharma. In the second year of Tianping during the Northern Qi Dynasty, there was a layman, over forty years old, who did not reveal his name, came to pay respects and asked. The Patriarch said, 'This disciple is afflicted with wind disease, please, Venerable Monk, repent of my sins.' The Patriarch said, 'Bring your sins here, and I will repent for you.' The layman said after a long time, 'Searching for sins, I cannot find them.' The Patriarch said, 'I have already finished repenting for you. You should abide by the Buddha, Dharma, and Sangha.' The layman said, 'Now that I have seen the Venerable Monk, I already know this is the Sangha. I do not know what is the Buddha and the Dharma?' The Patriarch said, 'This mind is the Buddha, this mind is the Dharma, the Dharma and the Buddha are not two, the Sangha Jewel is also like this.' The layman said, 'Today I know that the nature of sin is not within, not without, not in between, just like the mind, the Buddha and the Dharma are not two.' The Patriarch deeply valued him, and then shaved his head, saying, 'This is my treasure, he should be named Sengcan (僧璨, Third Zen Patriarch).' On the eighteenth day of the third month of that year, he received full ordination at Guangfu Temple. From then on, his illness gradually healed, and he served the Patriarch for two years. The Patriarch then told him, ' Bodhidharma (菩提達摩), came from distant India, and secretly entrusted the Eye Treasury of the True Dharma and the robe of faith to me. I now transmit it to you, you should protect it, do not let it be cut off. Listen to my verse: Originally, there is a ground for conditions, from the ground, flowers are born. Originally, there is no seed, flowers are never born.' After the Patriarch transmitted the robe and Dharma, he also said, 'You have received my teachings, you should dwell in the deep mountains, you cannot yet propagate the teachings. There will be national disasters.' Sengcan (僧璨) said, 'Since the Master foresees'
。愿垂示誨。祖曰。非吾知也。斯乃達磨傳般若多羅懸記云。心中雖吉外頭㐫是也。吾校年代。正在於汝。汝當諦思前言。勿罹世難。然吾亦有宿累。今要酬之。善去善行。俟時傳付祖付囑已。即往鄴都。隨宜說法。一音演暢。四眾皈依。如是積三十四載。遂韜光混跡。變易儀相。或入諸酒肆。或過於屠門。或習街談。或隨廝役。人問之曰。師是道人。何故如是。祖曰。我自調心。何關汝事。又于管城縣匡救寺三門下。談無上道。聽者林會。時有辯和法師者。于寺中講涅槃經。學徒聞師闡法。稍稍引去。辯和不勝其憤。興謗於邑宰翟仲侃翟。惑其邪說。加祖以非法。祖怡然委順。識真者謂之償債。時年一百七歲。即隋文帝開皇十三年癸丑歲。三月十六日也。葬磁州滏陽縣東北七十里。唐德宗謚大祖禪師(皓月供奉問長沙岑和尚。古德云。了即業障本來空。未了應須償宿債。只如師子尊者二祖大師。為甚麼得償債去。沙曰。大德不識本來空月曰。如何是本來空。沙曰。業障是。曰。如何是業障。沙曰。本來空是。月無語。沙以偈示之曰。假有元非有。假滅亦非無涅槃償債義。一性更無殊)。
三祖僧璨大師者
不知何許人也。初以白衣謁二祖。既受度傳法。隱於舒州之皖公山。屬後周武帝破滅佛法。祖往來
【現代漢語翻譯】 現代漢語譯本：愿您慈悲教誨。祖師說：『這不是我知道的。這是達磨（Bodhidharma）傳般若多羅（Prajñātāra）的懸記所說的：『心中雖吉外頭兇』。我校對年代，正應在你身上。你應當仔細思考前言，不要遭遇世間的災難。然而我也有宿世的業債，現在要償還它。好好離去，好好修行，等待時機傳付。』祖師囑咐完畢，就前往鄴都，隨順因緣說法，以一音演暢佛法，四眾弟子都來皈依。這樣積累了三十四年，於是韜光養晦，改變儀容相貌，有時進入酒館，有時經過屠宰場，有時學習街頭巷尾的談論，有時跟隨著僕役。人們問他說：『師父是道人，為什麼這樣做？』祖師說：『我自己在調伏內心，與你何干？』又在管城縣匡救寺三門下，談論無上道，聽的人很多。當時有辯和法師，在寺中講解《涅槃經》，學徒們聽到祖師闡述佛法，漸漸離去。辯和非常憤怒，在縣令翟仲侃（Zhai Zhongkan）面前誹謗祖師，用邪說迷惑他，對祖師施加非法迫害。祖師安然順從，識貨的人說這是償還宿債。當時祖師一百零七歲，即隋文帝開皇十三年癸丑歲三月十六日。葬在磁州滏陽縣東北七十里處。唐德宗謚號為大祖禪師（皓月供奉問長沙岑和尚：古德說：『了即業障本來空，未了應須償宿債。』就像師子尊者（Simha）和二祖大師，為什麼會償還宿債呢？長沙說：『大德不認識本來空。』皓月說：『如何是本來空？』長沙說：『業障是。』皓月說：『如何是業障？』長沙說：『本來空是。』皓月無語。長沙以偈語開示他說：『假有元非有，假滅亦非無，涅槃償債義，一性更無殊。』）。 三祖僧璨大師（Sengcan） 不知道是哪裡人。最初以白衣的身份拜見二祖。既已受度並傳承佛法，就隱居在舒州的皖公山。適逢後周武帝破滅佛法，祖師往來...
【English Translation】 English version: May you bestow your compassionate teachings. The Patriarch said, 'This is not something I know myself. It is a prophecy passed down by Bodhidharma (達磨) through Prajñātāra (般若多羅), saying, 'Though auspicious within, ominous without.' I have verified the dates, and it corresponds precisely to you. You should carefully consider these words and avoid worldly tribulations. However, I also have accumulated karmic debts from past lives, which I must now repay. Depart well, practice well, and await the opportune moment to transmit the Dharma.' After giving these instructions, the Patriarch went to Ye Du, teaching the Dharma according to circumstances. With one voice, he expounded the Dharma, and the fourfold assembly took refuge in him. After accumulating thirty-four years in this way, he concealed his light and mingled with the world, changing his appearance. Sometimes he entered taverns, sometimes he passed through butcher shops, sometimes he learned street talk, and sometimes he followed servants. People asked him, 'Master, you are a Daoist, why do you act in this way?' The Patriarch said, 'I am cultivating my own mind, what does it have to do with you?' Furthermore, at the three gates of Kuangjiu Temple in Guancheng County, he discussed the unsurpassed Dao, and many people listened. At that time, there was a Dharma Master Bianhe, who was lecturing on the Nirvana Sutra in the temple. When the students heard the Patriarch expounding the Dharma, they gradually left. Bianhe was very angry and slandered the Patriarch before the county magistrate Zhai Zhongkan (翟仲侃), using heretical teachings to mislead him and inflict illegal persecution on the Patriarch. The Patriarch calmly submitted, and those who recognized the truth said that this was repaying karmic debts. At that time, the Patriarch was one hundred and seven years old, which was the year Gui Chou, the thirteenth year of the Kaihuang era of Emperor Wen of the Sui Dynasty, on the sixteenth day of the third month. He was buried seventy li northeast of Fuyang County in Cizhou. Emperor Dezong of the Tang Dynasty posthumously honored him as Great Ancestor Chan Master (Haoyue, a court attendant, asked Chan Master Cen of Changsha: An ancient worthy said, 'Once understood, karmic obstacles are originally empty; if not understood, one must repay past debts.' Just like Venerable Simha (師子尊者) and the Second Patriarch, why did they have to repay debts? Changsha said, 'Great Virtue, you do not recognize original emptiness.' Haoyue said, 'What is original emptiness?' Changsha said, 'Karmic obstacles are.' Haoyue said, 'What are karmic obstacles?' Changsha said, 'Original emptiness is.' Haoyue was speechless. Changsha instructed him with a verse: 'False existence is fundamentally non-existence, false extinction is also not non-existence; the meaning of Nirvana repaying debts, the one nature is no different.') The Third Patriarch, Great Master Sengcan (僧璨) It is not known where he was from. He first visited the Second Patriarch as a layman. Having been ordained and received the Dharma transmission, he lived in seclusion on Mount Wangong in Shuzhou. During the time when Emperor Wu of the Later Zhou Dynasty destroyed Buddhism, the Patriarch traveled...
太湖縣司空山。居無常處。積十餘載。時人無能知者。至隋開皇十二年壬子歲。有沙彌道信。年始十四。來禮祖曰。愿和尚慈悲。乞與解脫法門。祖曰。誰縛汝。曰無人縛。祖曰。何更求解脫乎。信于言下大悟。服勞九載。後於吉州受戒。侍奉尤謹。祖屢試以玄微。知其緣熟。乃付衣法偈曰。華種雖因地。從地種華生。若無人下種。華地盡無生。祖又曰。昔可大師付吾法。后往鄴都。行化三十年。方終。今吾得汝。何滯此乎。即適羅浮山。優遊二載。卻還舊址逾月。士民奔趨。大設檀供。祖為四眾。廣宣心要訖。於法會大樹下。合掌立終。即隋煬帝大業二年丙寅。十月十五日也。唐玄宗謚鑒智禪師覺寂之塔。師信心銘曰。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。毫釐有差。天地懸隔。欲得現前。莫存順逆。違順相爭。是為心病。不識玄旨。徒勞念靜。圓同太虛。無欠無餘。良由取捨。所以不如。莫逐有緣。勿住空忍。一種平懷。泯然自盡。止動歸止。止更彌動。唯滯兩邊。寧知一種。一種不通。兩處失功。遣有沒有。從空背空。多言多慮。轉不相應。絕言絕慮。無處不通。歸根得旨。隨照失宗。須臾返照。勝卻前空。前空轉變。皆由妄見。不用求真。唯須息見。二見不住。慎莫追尋。才有是非。紛然失心。二由一
【現代漢語翻譯】 現代漢語譯本 太湖縣司空山（地名）。祖師居住的地方沒有固定的處所，前後有十多年，當時沒有人能夠了解他。到了隋朝開皇十二年壬子年，有個沙彌名叫道信（人名），年齡十四歲，前來拜見祖師說：『希望和尚慈悲，請傳授我解脫的法門。』祖師說：『誰束縛了你？』道信回答說：『沒有人束縛我。』祖師說：『既然沒有人束縛你，又何必求解脫呢？』道信在聽了這些話后當下大悟。他服侍祖師勞作了九年，後來在吉州（地名）受戒，侍奉祖師更加恭敬。祖師多次用玄妙的道理來考驗他，知道他的機緣已經成熟，於是將衣缽和法偈傳授給他，偈語說：『花的種子雖然依靠土地，但花是從土地中生長出來的。如果沒有人下種，花和土地最終都不會有生命。』 祖師又說：『過去可大師（人名）將法傳給我后，前往鄴都（地名），在那裡弘揚佛法三十年才圓寂。現在我得到了你，還滯留在這裡做什麼呢？』於是前往羅浮山（地名），悠閒地度過了兩年。之後又回到原來的地方一個多月，當地的士人和百姓爭相奔走前來，大設齋供。祖師為四眾弟子廣泛地宣講心要，完畢后，在大樹下合掌站立而終。那是隋煬帝大業二年丙寅年十月十五日。唐玄宗賜謚號爲鑑智禪師，並建覺寂之塔。 師父的《信心銘》說：『至高的道並不難，只是害怕人為地選擇。只要不憎恨也不貪愛，就能洞然明白。哪怕有毫釐的偏差，也會像天地一樣懸隔。想要讓真理顯現在眼前，就不要存在順從或違逆的想法。違逆和順從相互爭鬥，這就是心的病。不認識玄妙的旨意，徒勞地念經打坐也是沒有用的。圓滿如同太虛空，沒有欠缺也沒有剩餘。正是因為有取捨之心，所以才不如意。不要追逐有為的因緣，不要安住在空無的忍耐中。用一種平等的心懷，泯滅一切，自然就會停止。停止是爲了歸於止境，但停止反而會更加動盪。只停留在兩邊，怎麼能知道唯一的真理呢？如果唯一的真理不能通達，那麼兩邊都會失去作用。捨棄有和沒有的觀念，從空無中背離空無。說話越多，思慮越多，反而越不相應。斷絕言語和思慮，就沒有什麼地方不能通達。迴歸根本才能領悟旨意，隨著外在的照耀反而會失去根本。須臾之間反觀自照，勝過之前的空無。之前的空無的轉變，都是由於虛妄的見解。不用向外尋求真理，只需要停止虛妄的見解。不要執著於二元的對立，謹慎地不要去追尋。一旦有了是非的念頭，就會紛亂地失去本心。二元對立源於唯一的真如。』
【English Translation】 English version Mount Sikong in Taihu County. The master's residence was impermanent, lasting for over a decade, and few at the time could understand him. In the year Renzi, the twelfth year of the Kaihuang era of the Sui Dynasty, a Shami (novice monk) named Daoxin (personal name), aged fourteen, came to pay respects to the Patriarch and said, 'I wish for the Venerable One's compassion to grant me the Dharma gate of liberation.' The Patriarch said, 'Who binds you?' Daoxin replied, 'No one binds me.' The Patriarch said, 'If no one binds you, why seek liberation?' Daoxin had a great awakening upon hearing these words. He served and labored for nine years, and later received ordination in Jizhou (place name), serving the Patriarch with even greater diligence. The Patriarch repeatedly tested him with profound mysteries, knowing that his karmic conditions were ripe, and thus bestowed upon him the robe and Dharma, with the verse saying, 'Though the seed of a flower depends on the earth, the flower grows from the earth. If no one sows the seed, both the flower and the earth will ultimately be without life.' The Patriarch also said, 'In the past, Great Master Ke (personal name) transmitted the Dharma to me and then went to Yedu (place name), where he propagated the Dharma for thirty years before passing away. Now that I have obtained you, why should I remain here?' He then went to Mount Luofu (place name), spending two years in leisure. After returning to the original site for over a month, the scholars and people rushed to offer generous alms. The Patriarch extensively proclaimed the essentials of the mind to the fourfold assembly, and after finishing, he stood with palms together under a large tree and passed away. This was on the fifteenth day of the tenth month in the year Bingyin, the second year of the Daye era of Emperor Yang of the Sui Dynasty. Emperor Xuanzong of the Tang Dynasty bestowed the posthumous title 'Zen Master Jianzhi' and built the 'Pagoda of Awakened Stillness'. The Master's 'Inscription on Faith in Mind' says: 'The Supreme Way is not difficult, only avoid picking and choosing. Just cease to hate and love, and it will be clear and bright. Even a hair's breadth of difference, and heaven and earth are set apart. If you want it to appear before you, do not keep to conforming or opposing. Contending between conforming and opposing is the disease of the mind. Not recognizing the profound meaning, it is futile to toil in contemplation. It is round like vast space, lacking nothing, with nothing in excess. It is truly because of grasping and rejecting that things are not as they should be. Do not chase after conditioned causes, do not dwell in empty forbearance. With a single, level mind, all ceases of itself. Stopping to return to stopping, but stopping only increases movement. Only clinging to both sides, how can one know the One? If the One is not penetrated, both places are lost. Abandoning being and non-being, turning away from emptiness to cling to emptiness. The more words and thoughts, the more out of accord. Cut off words and thoughts, and there is nowhere that is not penetrated. Returning to the root, one attains the meaning; following the illumination, one loses the source. A moment of turning the light inward surpasses the previous emptiness. The transformations of the previous emptiness are all due to deluded views. There is no need to seek the truth; one only needs to cease the views. Do not dwell on dualistic views; be careful not to pursue them. As soon as there is right and wrong, one loses the mind in confusion. Duality arises from the One.'
有。一亦莫守。一心不生。萬法無咎。無咎無法。不生不心。能由境滅。境逐能沉。境由能境。能由境能。欲知兩段。元是一空。一空同兩。齊含萬象。不見精粗。寧有偏黨。大道體寬。無易無難。小見狐疑。轉急轉遲。執之失度。必入邪路。放之自然。體無去住。任性合道。逍遙絕惱。繫念乖真。昏沉不好。不好勞神。何用疏親。欲取一乘。勿惡六塵。六塵不惡。還同正覺。智者無為。愚人自縛。法無異法。妄自愛著。將心用心。豈非大錯。迷生寂亂。悟無好惡。一切二邊。良由斟酌。夢幻空華。何勞把捉。得失是非。一時放卻。眼若不睡。諸夢自除。心若不異。萬法一如。一如體玄。兀爾忘緣。萬法齊觀。歸復自然。泯其所以。不可方比。止動無動。動止無止。兩既不成。一何有爾。究竟窮極。不存軌則。契心平等。所作俱息。狐疑盡凈。正信調直。一切不留。無可記憶。虛明自照。不勞心力非思量處。識情難測。真如法界。無他無自。要急相應。唯言不二。不二皆同。無不包容。十方智者。皆入此宗。宗非促延。一念萬年。無在不在。十方目前。極小同大。忘絕境界。極大同小。不見邊表。有即是無。無即是有。若不如是。必不須守。一即一切。一切即一。但能如是。何慮不畢。信心不二。不二信心。言語道斷
。非去來今。
四祖道信大師者
姓司馬氏。世居河內。后徙于蘄州廣濟縣。生而超異。幼慕空宗。諸解脫門。宛如宿習。既嗣祖風。攝心無寐。脅不至席者。僅六十年。隋大業十三載。領徒眾抵吉州。值群盜圍城。七旬不解。萬衆惶怖。祖愍之。教令念摩訶般若。時賊眾望雉堞間。若有神兵。乃相謂曰。城內必有異人。不可攻矣。稍稍引去。唐武德甲申歲。師卻返蘄春。住破頭山。學侶云臻。一日往黃梅縣。路逢一小兒。骨相奇秀。異乎常童。祖問曰。子何姓。答曰。姓即有。不是常姓。祖曰。是何姓。答曰。是佛性。祖曰。汝無姓邪。答曰。性空故無。祖默識其法器。即俾侍者至其母所。乞令出家。母以宿緣故。殊無難色。遂舍為弟子。以至付法傳衣。偈曰。華種有生性。因地華生生。大緣與性合。當生生不生。遂以學徒委之。一日告眾曰。吾武德中。游廬山。登絕頂。望破頭山。見紫雲如蓋。下有白氣。橫分六道。汝等會否。眾皆默然。忍曰。莫是和尚他后橫出一枝佛法否。祖曰善。后貞觀癸卯歲。太宗向師道味。欲瞻風彩。詔赴京。祖上表遜謝。前後三返。竟以疾辭。第四度命使曰。如果不起。即取首來。使至山諭旨。祖乃引頸就刃。神色儼然。使異之。回以狀聞。帝彌加欽慕。就賜珍繒。以遂
【現代漢語翻譯】 非去來今（既不是過去，也不是現在，更不是未來）。
四祖道信大師（Fourth Patriarch Daoxin）
姓司馬氏，世居河內，后遷至蘄州廣濟縣。他生來就超凡脫俗，從小就仰慕佛法中的『空』。對於各種解脫之門，就好像前世已經學習過一樣。繼承了祖師的遺風后，他專心致志，從不懈怠，六十年來，身體沒有在牀蓆上躺過。隋朝大業十三年，他帶領弟子們到達吉州，當時正趕上盜賊圍城，七十天都無法解圍，城中百姓萬分恐慌。道信大師憐憫他們，教大家唸誦『摩訶般若』（偉大的智慧）。當時，盜賊們從城墻上望去，好像有神兵相助，於是互相說道：『城內一定有異人，不可攻打。』就漸漸撤退了。唐朝武德甲申年，大師返回蘄春，住在破頭山，前來學習的人絡繹不絕。一天，他前往黃梅縣，路上遇到一個小孩子，骨骼相貌奇特俊秀，與一般的孩子不同。道信大師問道：『你姓什麼？』小孩回答說：『姓是有，但不是普通的姓。』道信大師問：『是什麼姓？』小孩回答說：『是佛性。』道信大師問：『你沒有姓嗎？』小孩回答說：『因為性是空的，所以沒有姓。』道信大師默默地認為這孩子是可造之材，就讓侍者去小孩的母親那裡，請求讓她允許孩子出家。母親因為前世的緣分，沒有絲毫為難之色，於是就把孩子捨出來做了道信大師的弟子，最終道信大師把衣缽傳給了他，並留下了偈語：『華種有生性，因地華生生。大緣與性合，當生生不生。』（花種本身具有生長的本性，憑藉土壤才能開花生長。當大的因緣與本性結合時，應該生長卻又不生長。）於是就把學徒們託付給了他。一天，道信大師告訴大家說：『我在武德年間，遊歷廬山，登上頂峰，遙望破頭山，看見紫色的雲彩像傘蓋一樣，下面有白色的氣，橫向分為六道。你們明白嗎？』大家都沉默不語。弘忍（Hongren）說：『莫非是和尚您以後會橫向發展出一支佛法嗎？』道信大師說：『好。』後來貞觀癸卯年，唐太宗仰慕道信大師的道行，想一睹他的風采，就下詔讓他前往京城。道信大師上表推辭，前後三次，最終以生病為由推脫了。唐太宗第四次命令使者說：『如果不起身，就取他的首級來。』使者到達山中，傳達了聖旨，道信大師就引頸就戮，神色莊嚴。使者感到驚異，回去把情況稟告了唐太宗。唐太宗更加欽佩道信大師，就賜予珍貴的絲綢，以成全 大師的志向。
【English Translation】 Neither past, nor present, nor future.
The Fourth Patriarch Daoxin
His surname was Sima, and his family had lived in Henei for generations, later moving to Guangji County in Qizhou. He was born extraordinary and admired the 'emptiness' in Buddhism from a young age. He seemed to have practiced the various gates of liberation in a previous life. After inheriting the ancestral tradition, he focused his mind and never slept, not lying down on a mat for sixty years. In the thirteenth year of the Daye era of the Sui Dynasty, he led his disciples to Jizhou, where they encountered a siege by bandits that lasted for seventy days. The people in the city were terrified. Patriarch Daoxin had compassion for them and taught them to recite 'Maha Prajna' (Great Wisdom). At that time, the bandits looked at the city walls and saw what appeared to be divine soldiers, so they said to each other, 'There must be an extraordinary person inside the city, we cannot attack it.' And they gradually withdrew. In the year of Jia Shen during the Wude era of the Tang Dynasty, the master returned to Qichun and lived in Potou Mountain, where students came in droves to learn from him. One day, he went to Huangmei County and met a young boy on the road. The boy's bones and features were peculiar and handsome, different from ordinary children. Patriarch Daoxin asked, 'What is your surname?' The boy replied, 'I have a surname, but it is not a common one.' Patriarch Daoxin asked, 'What is it?' The boy replied, 'It is Buddha-nature.' Patriarch Daoxin asked, 'Do you have no surname?' The boy replied, 'Because nature is empty, I have no surname.' Patriarch Daoxin silently recognized that this child was a promising vessel, so he sent a servant to the boy's mother to ask her to allow the child to become a monk. Because of a previous life's connection, the mother had no difficulty at all, so she gave up the child to be Patriarch Daoxin's disciple. Eventually, Patriarch Daoxin passed on the Dharma and robe to him, leaving behind a verse: 'The seed of a flower has the nature to grow, it blossoms and grows because of the soil. When great conditions combine with nature, it should grow but does not grow.' Then he entrusted the students to him. One day, Patriarch Daoxin told everyone, 'During the Wude era, I traveled to Mount Lu and climbed to the summit. Looking at Potou Mountain, I saw purple clouds like a canopy, with white air below, horizontally divided into the six realms. Do you understand?' Everyone was silent. Hongren said, 'Could it be that you, Master, will later develop a branch of Buddhism horizontally?' Patriarch Daoxin said, 'Good.' Later, in the year of Gui Mao during the Zhenguan era, Emperor Taizong admired Patriarch Daoxin's Taoist practice and wanted to see his demeanor, so he issued an edict ordering him to go to the capital. Patriarch Daoxin submitted a memorial declining the order, three times in a row, and finally excused himself on the grounds of illness. Emperor Taizong ordered the envoy for the fourth time, saying, 'If he does not rise, then bring his head.' The envoy arrived at the mountain and conveyed the imperial decree. Patriarch Daoxin stretched out his neck to be executed, his expression solemn. The envoy was astonished and returned to report the situation to Emperor Taizong. Emperor Taizong admired Patriarch Daoxin even more and bestowed precious silks to fulfill the master's wishes.
其志。迄高宗永徽辛亥歲閏九月四日。忽垂誡門人曰。一切諸法悉皆解脫。汝等各自護念。流化未來。言訖安坐而逝。壽七十有二。塔于本山。明年四月八日。塔戶無故自開。儀相如生。爾後門人不敢復閉。代宗謚大醫禪師慈雲之塔。
五祖弘忍大師者
蘄州黃梅人也。先為破頭山中。栽松道者。嘗請於四祖曰。法道可得聞乎。祖曰。汝已老。脫有聞。其能廣化邪儻。若再來。吾尚可遲汝。乃去行水邊。見一女子浣衣。揖曰。寄宿得否。女曰。我有父兄。可往求之。曰諾。我即敢行。女首肯之。遂回策而去。女周氏季子也。歸輒孕。父母大惡。逐之。女無所歸。日傭紡里中。夕止於眾館之下。已而生一子。以為不祥。因拋濁港中。明日見之。溯流而上。氣體鮮明。大驚。遂舉之。成童隨母乞食。里人呼為無姓兒。逢一智者。嘆曰。此子缺七種相。不逮如來。后遇信大師得法。嗣化于破頭山。咸亨中有一居士。姓盧。名慧能。自新州來。參謁祖。問曰。汝自何來。盧曰嶺南。祖曰。欲須何事。盧曰唯求作佛。祖曰。嶺南人無佛性。若為得佛。盧曰。人即有南北。佛性豈然。祖知是異人。乃訶曰。著槽廠去。盧禮足而退。便入碓房。服勞于杵臼之間。晝夜不息。經八月。祖知付授時至。遂告眾曰。正法難解。
【現代漢語翻譯】 現代漢語譯本：他的志向。直到高宗永徽辛亥年閏九月四日，忽然告誡門人說：『一切諸法都得到解脫。你們各自守護正念，流傳教化于未來。』說完安然坐化而逝，享年七十二歲。塔葬于本山。第二年四月八日，塔門無緣無故自己打開，儀容相貌如同活著一般。此後門人不敢再關閉。代宗謚號為大醫禪師慈雲之塔。
五祖弘忍大師
蘄州黃梅人。先前在破頭山中，作為栽松道的修行者。曾經向四祖請教說：『佛法真道可以聽聞嗎？』四祖說：『你已經老了，即使聽聞了，又能廣泛教化嗎？如果再來，我或許可以等待你。』於是離去，走到水邊，看見一個女子在浣洗衣物。作揖說：『可以借宿嗎？』女子說：『我有父親和兄長，可以去向他們請求。』修行者說：『好的，我這就敢去。』女子點頭同意。於是拿著枴杖離開了。這個女子是周氏的小女兒。回家后就懷孕了，父母非常厭惡，驅逐了她。女子無處可歸，白天在村裡替人紡紗，晚上住在公共旅館之下。不久生了一個兒子，認為是不祥之兆，於是丟棄在濁港中。第二天去看，發現孩子逆流而上，氣息鮮明。非常驚訝，於是抱起他。長大後跟隨母親乞討食物，村裡人稱他為無姓兒。遇到一位智者，嘆息說：『這個孩子缺少七種瑞相，不如如來。』後來遇到信大師得到佛法，在破頭山繼承弘揚佛法。咸亨年間，有一位居士，姓盧，名慧能（Huineng），從新州來，參拜五祖。五祖問：『你從哪裡來？』慧能說：『嶺南。』五祖問：『想要做什麼？』慧能說：『只求作佛。』五祖說：『嶺南人沒有佛性，怎麼能成佛？』慧能說：『人有南北之分，佛性難道也是這樣嗎？』五祖知道他是異人，於是呵斥說：『到槽廠去。』慧能行禮後退下，便進入碓房，在杵臼之間服勞，晝夜不停。經過八個月。五祖知道傳授佛法的時機到了，於是告訴大家說：『正法難以理解。』
【English Translation】 English version: His aspiration. Until the fourth day of the intercalary ninth month of the Xin Hai year of Yonghui during the reign of Emperor Gaozong, he suddenly admonished his disciples, saying, 'All dharmas are liberated. Each of you should protect your mindfulness and propagate it to the future.' After speaking, he passed away peacefully in a seated posture, at the age of seventy-two. He was buried in a pagoda on this mountain. On the eighth day of the fourth month of the following year, the pagoda door opened by itself for no reason, and his appearance was as if he were still alive. Thereafter, the disciples dared not close it again. Emperor Daizong bestowed the posthumous title 'Great Physician Dhyana Master' upon the pagoda, calling it 'Pagoda of Compassionate Clouds'.
The Great Master Hongren (Hongren), the Fifth Patriarch
Was a native of Huangmei in Qizhou. He was formerly a cultivator planting pines in Potou Mountain. He once asked the Fourth Patriarch, 'Can the Dharma path be heard?' The Patriarch said, 'You are already old. Even if you hear it, how can you widely propagate it? If you come again, I might wait for you.' Thereupon, he left and went to the riverside, where he saw a woman washing clothes. He bowed and said, 'May I ask for lodging?' The woman said, 'I have a father and brothers; you can ask them.' The cultivator said, 'Very well, I dare to go.' The woman nodded in agreement. Thereupon, he left with his staff. This woman was the youngest daughter of the Zhou family. Upon returning home, she became pregnant, and her parents were greatly displeased and drove her away. The woman had nowhere to go, so she spun yarn for others in the village during the day and stayed under public lodges at night. Soon after, she gave birth to a son, whom she considered inauspicious, so she threw him into the Turbid Harbor. The next day, she saw him floating upstream, his vitality clear and bright. Greatly surprised, she picked him up. As he grew up, he begged for food with his mother, and the villagers called him the 'Child Without a Surname.' He met a wise man who sighed and said, 'This child lacks seven auspicious marks, not as good as the Tathagata.' Later, he met Master Xin (Daoxin) and obtained the Dharma, succeeding in propagating it at Potou Mountain. During the Xianheng period, there was a layman named Lu Huineng (Huineng), who came from Xinzhou to pay homage to the Fifth Patriarch. The Fifth Patriarch asked, 'Where do you come from?' Huineng said, 'Lingnan.' The Fifth Patriarch asked, 'What do you seek?' Huineng said, 'I only seek to become a Buddha.' The Fifth Patriarch said, 'People from Lingnan have no Buddha-nature; how can you become a Buddha?' Huineng said, 'People have north and south, but is Buddha-nature also like that?' The Fifth Patriarch knew he was an extraordinary person, so he scolded him, saying, 'Go to the mill!' Huineng bowed and withdrew, then entered the mortar room, laboring between the pestle and mortar, day and night without rest. After eight months, the Fifth Patriarch knew that the time to transmit the Dharma had arrived, so he told everyone, 'The true Dharma is difficult to understand.'
不可徒記吾言。持為己任。汝等各自隨意。述一偈。若語意冥符。則衣法皆付。時會下七百餘僧。上座神秀者。學通內外。眾所宗仰。咸推稱曰。若非尊秀疇敢當之。神秀竊聆眾譽。不復思惟。乃于廊壁。書一偈曰。身是菩提樹。心如明鏡臺。時時勤拂拭。莫使惹塵埃。祖因經行。忽見此偈。知是神秀所述。乃讚歎曰。後代依此修行。亦得勝果。其壁本欲令處士盧珍繪楞伽變相。及見題偈在壁。遂止不畫各令唸誦。盧在碓坊。忽聆誦偈。乃問同學。是何章句。同學曰。汝不知。和尚求法嗣。令各述心偈。此則秀上座所述。和尚深加歎賞。必將付法傳衣也。盧曰。其偈云何。同學為誦。盧良久曰。美則美矣。了則未了。同學訶曰。庸流何知。勿發狂言。廬曰。子不信邪。愿以一偈和之。同學不答。相視而笑。盧至夜。密告一童子。引至廊下。盧自秉燭。請別駕張日用。于秀偈之側。寫一偈曰。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。祖后見此偈曰。此是誰作。亦未見性。眾聞師語。遂不之顧。逮夜祖潛詣碓坊。問曰。米白也未。盧曰。白也。未有篩。祖于碓以杖三擊之。盧即以三鼓入室。祖告曰。諸佛出世。為一大事。故隨機大小而引導之。遂有十地三乘頓漸等旨。以為教門。然以無上微妙秘密圓明真實正
【現代漢語翻譯】 現代漢語譯本 不可僅僅記住我的話，要將修行佛法作為自己的責任。你們每個人隨意說出一個偈子，如果偈子的意思與佛法相符，我就將衣缽傳給他。當時法會下有七百多僧人，其中上座神秀（Shenxiu，人名，當時寺院中的上座）學識淵博，內外典籍無不精通，受到大眾的推崇和仰慕。大家都說：『如果不是神秀，誰敢擔當傳承佛法的大任呢？』神秀私下聽到眾人的讚譽，沒有經過深入的思考，就在走廊的墻壁上寫了一個偈子：『身是菩提樹（Putishu，覺悟之樹），心如明鏡臺（Mingjingtai，明亮的鏡子）。時時勤拂拭，莫使惹塵埃。』 六祖慧能（Huineng，禪宗六祖）經過走廊時，偶然看到這個偈子，知道是神秀所作，就讚歎說：『後代的人如果依照這個偈子修行，也能得到好的結果。』原本打算讓處士盧珍（Luzhen，人名）在墻壁上繪製《楞伽經變相圖》，但看到墻上的偈子，就停止了繪畫，讓大家唸誦。盧珍在碓坊（Duifang，舂米的場所）里，偶然聽到有人唸誦偈子，就問同學：『這是什麼章句？』同學說：『你不知道嗎？和尚（指六祖慧能）在尋求佛法繼承人，讓每個人寫出自己的心偈，這是神秀上座所作的，和尚非常讚賞，肯定會傳法傳衣給他。』盧珍說：『他的偈子怎麼說的？』同學為他誦讀了一遍。盧珍聽了很久，說：『好是好，但還沒有完全領悟。』同學呵斥他說：『你這種平庸之輩懂什麼？不要胡說八道。』盧珍說：『你不相信嗎？我願意用一個偈子來回應他。』同學沒有回答，只是互相看著笑著。 晚上，盧珍偷偷地告訴一個童子，帶他到走廊下。盧珍自己拿著蠟燭，請別駕張日用（Zhang Riyong，人名）在神秀的偈子旁邊，寫了一個偈子：『菩提本無樹，明鏡亦非臺。本來無一物，何處惹塵埃。』六祖慧能後來看到這個偈子說：『這是誰作的？也沒有見到自性。』眾人聽到六祖的話，就不再理會這個偈子。到了晚上，六祖偷偷地來到碓坊，問盧珍說：『米舂好了嗎？』盧珍說：『舂好了，只是還沒有篩。』六祖用手杖在碓上敲了三下，盧珍就明白了，於三更時分進入六祖的房間。六祖告訴他說：『諸佛出世，都是爲了一個大事因緣，所以根據眾生的根器大小而引導他們，因此有了十地（Shidi，菩薩修行的十個階段）、三乘（Sancheng，聲聞乘、緣覺乘、菩薩乘）頓漸等不同的教義，作為教化的法門。然而，以無上微妙秘密圓明真實正法眼藏（Zhengfayanzang，正法眼藏，指佛法的精髓）』
【English Translation】 English version Do not merely memorize my words; take upholding the Dharma as your own responsibility. Each of you should freely compose a verse. If the meaning of the verse aligns with the Dharma, I will bestow upon you the robe and bowl. At that time, there were over seven hundred monks in the assembly. Among them was the senior monk Shenxiu (Shenxiu, a name, the senior monk in the temple at that time), who was learned in both internal and external teachings, and was revered and admired by the masses. Everyone praised him, saying, 'If it is not Shenxiu, who dares to take on the great responsibility of inheriting the Dharma?' Shenxiu secretly heard the praise of the crowd, and without deep contemplation, wrote a verse on the wall of the corridor: 'The body is the Bodhi tree (Putishu, the tree of enlightenment), the mind is like a bright mirror stand (Mingjingtai, a bright mirror). Constantly and diligently wipe it, lest it attract dust.' The Sixth Patriarch Huineng (Huineng, the Sixth Patriarch of Zen) passed by the corridor and accidentally saw this verse. Knowing that it was written by Shenxiu, he praised it, saying, 'If future generations cultivate according to this verse, they will also attain good results.' Originally, he intended to have the layperson Luzhen (Luzhen, a name) paint a transformation scene from the Lankavatara Sutra on the wall, but upon seeing the verse on the wall, he stopped the painting and had everyone recite it. Luzhen, in the rice-husking room (Duifang, a place for husking rice), accidentally heard someone reciting the verse and asked a fellow student, 'What is this passage?' The fellow student said, 'Don't you know? The Abbot (referring to the Sixth Patriarch Huineng) is seeking a Dharma successor and has asked everyone to write their own mind verse. This is written by the senior monk Shenxiu, and the Abbot greatly admires it and will surely transmit the Dharma and robe to him.' Luzhen said, 'What does his verse say?' The fellow student recited it for him. Luzhen listened for a long time and said, 'It is good, but not completely understood.' The fellow student scolded him, saying, 'What do you, a mediocre person, know? Don't talk nonsense.' Luzhen said, 'Don't you believe me? I am willing to respond to him with a verse.' The fellow student did not answer, but just looked at each other and laughed. At night, Luzhen secretly told a young boy to lead him to the corridor. Luzhen himself held a candle and asked the adjutant Zhang Riyong (Zhang Riyong, a name) to write a verse next to Shenxiu's verse: 'Bodhi originally has no tree, the bright mirror is also not a stand. Originally there is not a single thing, where can dust be attracted?' Later, the Sixth Patriarch Huineng saw this verse and said, 'Who wrote this? They have not seen their own nature.' When the crowd heard the Sixth Patriarch's words, they no longer paid attention to this verse. At night, the Sixth Patriarch secretly came to the rice-husking room and asked Luzhen, 'Is the rice husked?' Luzhen said, 'It is husked, but not yet sifted.' The Sixth Patriarch struck the rice husker three times with his staff, and Luzhen understood, entering the Sixth Patriarch's room at the third watch. The Sixth Patriarch told him, 'The Buddhas appear in the world for one great cause and condition, so they guide beings according to their capacity, thus there are the Ten Grounds (Shidi, the ten stages of a Bodhisattva's practice), the Three Vehicles (Sancheng, the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle), gradual and sudden teachings, etc., as methods of teaching. However, with the unsurpassed, subtle, secret, perfect, bright, and true Treasury of the Eye of the True Dharma (Zhengfayanzang, the essence of the Buddha's teachings)'
法眼藏。付于上首大迦葉尊者。展轉傳授。二十八世。至達磨。屆於此土。得可大師。承襲以至於今。以法寶及所傳袈裟。用付于汝。善自保護。無令斷絕。聽吾偈曰。有情來下種。因地果還生。無情既無種。無性亦無生。盧行者跪受衣法。啟曰。法則既受。衣付何人。祖曰。昔達磨初至。人未之信。故傳衣以明得法。今信心已熟。衣乃爭端。止於汝身。不復傳也。且當遠隱。俟時行化。所謂受衣之人。命如懸絲也。盧曰。當隱何所。祖曰。逢懷即止。遇會且藏。盧禮足已。捧衣而出。是夜南邁。大眾莫知。五祖自後不復上堂。大眾疑怪致問。祖曰。吾道行矣。何更詢之。復問衣法誰得邪。祖曰。能者得。於是眾議。盧行者名能。尋訪既失。潛知彼得。即共奔逐。五祖既付衣法。復經四載。至上元二年。忽告眾曰。吾今事畢。時可行矣。即入室安坐而逝。壽七十有四。建塔于黃梅之東山。代宗謚大滿禪師法雨之塔。
六祖慧能大師者
俗姓盧氏。其先范陽人。父行瑫。武德中。左官于南海之新州。遂占籍焉。三歲喪父。其母守志鞠養。及長家尤貧窶。師樵採以給。一日負薪至市中。聞客讀金剛經。至應無所住而生其心。有所感悟。而問客曰。此何法也。得於何人。客曰。此名金剛經。得於黃梅忍大師。祖
【現代漢語翻譯】 現代漢語譯本： 法眼宗的傳承，傳給了上首弟子大迦葉尊者（Mahākāśyapa）。這樣輾轉傳授了二十八世，到了菩提達磨（Bodhidharma）才來到這片土地。達磨傳給了慧可大師，慧可大師承襲下來直到今天。現在我將法寶以及所傳的袈裟交付給你，你要好好保護，不要讓它斷絕。聽我說偈語：『有情來下種，因地果還生。無情既無種，無性亦無生。』 盧行者跪下接受了衣缽，問道：『法已經接受了，這袈裟要交給誰呢？』五祖說：『當初達磨初來時，人們不相信他，所以才傳衣來證明得法。現在人們的信心已經成熟，這袈裟反而會引起爭端，就到你這裡為止，不再往下傳了。你應該遠離隱居，等待時機再出來弘揚佛法。所謂接受衣缽的人，性命就像懸掛的絲線一樣危險啊。』 盧行者問：『應該隱居在哪裡呢？』五祖說：『遇到懷（懷集）就停下來，遇到會（四會）就隱藏起來。』盧行者行禮后，捧著衣缽離開了。當晚就向南方走去，大眾都不知道。五祖之後不再上堂講法。大眾感到疑惑奇怪，就去問他。五祖說：『我的道已經開始流傳了，還問什麼呢？』又問衣缽傳給了誰。五祖說：『有能力的人得到了。』於是大家議論說，盧行者的名字叫慧能。尋找他已經找不到了，私下知道是他得到了衣缽，就一起去追趕他。 五祖交付衣缽后，又過了四年，到了上元二年，忽然告訴大家說：『我今生要做的事情已經做完了，是時候離開了。』說完就進入房間安然坐化圓寂了，享年七十四歲。人們在黃梅的東山為他建造了塔，唐代宗賜謚號為大滿禪師法雨之塔。 六祖慧能大師，俗家姓盧，祖籍是范陽人。他的父親名叫行瑫（Xing Tao），在武德年間，被貶官到南海的新州，於是就在那裡落戶了。慧能三歲時父親去世，他的母親守寡將他撫養長大。長大后家裡更加貧困，慧能就靠砍柴來維持生計。有一天，他揹著柴到市場上去賣，聽到有客人在讀《金剛經》，讀到『應無所住而生其心』時，心中有所感悟，就問客人說：『這是什麼法？是從哪裡得到的？』客人說：『這叫做《金剛經》，是從黃梅的忍大師（Hongren）那裡得到的。』
【English Translation】 English version: The Dharma Eye Treasury was entrusted to the foremost disciple, Venerable Mahākāśyapa. It was transmitted through twenty-eight generations until it reached Bodhidharma, who came to this land. Bodhidharma passed it on to Great Master Huike, who has carried it on until today. Now I entrust the Dharma treasure and the transmitted robe to you. Protect them well and do not let them be cut off. Listen to my verse: 'Sentient beings come to plant seeds, from the causal ground, fruits are born again. Insentient beings have no seeds, without nature, there is no birth.' Layman Lu knelt down to receive the robe and bowl and asked, 'The Dharma has been received, to whom should this robe be given?' The Fifth Patriarch said, 'When Bodhidharma first arrived, people did not believe him, so the robe was transmitted to demonstrate the Dharma transmission. Now that people's faith is mature, the robe will only cause disputes. Let it end with you and not be transmitted further. You should retreat into seclusion and wait for the opportune time to propagate the Dharma. The life of the one who receives the robe is as precarious as a thread.' Layman Lu asked, 'Where should I retreat to?' The Fifth Patriarch said, 'Stop when you encounter Huai (Huaiji), and hide when you encounter Hui (Sihui).' Layman Lu bowed and left with the robe and bowl. That night, he headed south, unknown to the masses. After the Fifth Patriarch transmitted the robe and Dharma, four years passed. In the second year of Shangyuan, he suddenly told everyone, 'My affairs are now complete, it is time for me to depart.' He then entered his room, sat peacefully, and passed away, at the age of seventy-four. A pagoda was built for him on the eastern mountain of Huangmei. Emperor Daizong bestowed the posthumous title 'Greatly Accomplished Zen Master's Dharma Rain Pagoda'. Great Master Huineng, the Sixth Patriarch, his secular surname was Lu, and his ancestral home was Fanyang. His father, Xing Tao, was demoted to Xinzhou in the South Sea during the Wude era, and thus settled there. His father died when Huineng was three years old, and his mother remained a widow to raise him. As he grew older, his family became even poorer, and Huineng supported himself by gathering firewood. One day, he was carrying firewood to the market when he heard a guest reciting the Diamond Sutra. When he reached the line 'One should produce the mind that abides nowhere,' he felt a sense of enlightenment and asked the guest, 'What Dharma is this? From whom did you receive it?' The guest said, 'This is called the Diamond Sutra, and I received it from Great Master Hongren of Huangmei.'
遽告其母。以為法尋師之意。直抵韶州。遇高行士劉志略。結為交友。尼無盡藏者。即志略之姑也。常讀涅槃經。師暫聽之。即為解說其義。尼遂執卷問字。祖曰。字即不識。義即請問。尼曰。字尚不識。曷能會義。祖曰。諸佛妙理。非關文字。尼驚異之。告鄉里耆艾曰。能是有道之人。宜請供養。於是居人競來瞻禮。近有寶林古寺舊地。眾議營緝。俾祖居之。四眾霧集。俄成寶坊。祖一日忽自唸曰。我求大法。豈可中道而止。明日遂行。至昌樂縣。西山石室間。遇智遠禪師。祖遂請益。遠曰。觀子神姿爽㧞。殆非常人。吾聞西域菩提達磨傳心印于黃梅。汝當往彼參決。祖辭去。直造黃梅之東山。即唐咸亨二年也。忍大師一見。默而識之。後傳衣法。令隱於懷集四會之間。至儀鳳元年丙子正月八日。屆南海。遇印宗法師。於法性寺。講涅槃經。祖寓止廊廡間。暮夜風飏剎幡。聞二僧對論。一曰幡動。一曰風動。往復酬答。曾未契理。祖曰。可容俗流輒預高論否。直以風幡非動。動自心耳。印宗竊聆此語。竦然異之。明日邀祖入室。徴風幡之義。祖具以理告。印宗不覺起立曰。行者定非常人。師為是誰。祖更無所隱。直敘得法因由。於是印宗執弟子之禮。請授禪要。乃告四眾曰。印宗具足凡夫。今遇肉身菩薩。乃指座下
【現代漢語翻譯】 現代漢語譯本： 他立刻告訴了他的母親，表達了他尋找佛法明師的意願，直接前往韶州。在那裡，他遇到了品行高尚的劉志略，並結為朋友。一位名叫無盡藏的比丘尼，是劉志略的姑姑，經常誦讀《涅槃經》。六祖慧能大師稍微聽了一下，就能為她解釋經文的含義。比丘尼於是拿著經卷向他請教文字。六祖說：『字我不認識，但經義可以請問。』比丘尼說：『字尚且不認識，怎麼能夠理解經義呢？』六祖說：『諸佛微妙的道理，與文字無關。』比丘尼感到非常驚異，告訴鄉里的長者們說：『這位是有道之人，應該請來供養。』於是，當地居民爭相前來瞻仰禮拜。附近有一座古老的寶林寺遺址，大家商議修復，讓六祖居住在那裡。四方信眾如雲霧般聚集，很快就建成了一座寶剎。有一天，六祖忽然自言自語道：『我尋求大法，怎麼可以半途而廢呢？』第二天，他便離開了寶林寺，到達昌樂縣西山石室間，遇到了智遠禪師。六祖於是向他請教。智遠禪師說：『我看你神采英拔，恐怕不是普通人。我聽說西域的Bodhidharma（菩提達摩）在黃梅傳授心印，你應該到那裡去參訪決疑。』六祖告別智遠禪師，直接前往黃梅的東山，那是唐朝咸亨二年。忍大師（弘忍）一見到他，就默默地認識了他。後來，弘忍大師傳授衣缽和佛法，讓他隱居在懷集和四會之間。到了儀鳳元年丙子年正月八日，六祖到達南海，遇到了印宗法師，印宗法師在法性寺講解《涅槃經》。六祖住在寺廟的廊下。一天晚上，風吹動寺廟的幡，他聽到兩個僧人爭論。一個說幡在動，一個說是風在動，往復辯論，始終沒有領悟真理。六祖說：『可以允許我這個俗人來參與高論嗎？我認為不是風在動，也不是幡在動，而是自己的心在動。』印宗法師暗中聽到這些話，非常震驚。第二天，他邀請六祖進入房間，請教風幡的含義。六祖詳細地用佛理告訴了他。印宗法師不由自主地站起來說：『您一定不是普通人。請問您是誰？』六祖不再隱瞞，直接敘述了自己得法的因由。於是，印宗法師行弟子之禮，請求六祖傳授禪宗的要旨，並告訴四眾弟子說：『印宗我只是一個具足煩惱的凡夫，今天有幸遇到了肉身菩薩。』說著，就指向六祖的座位。
【English Translation】 English version: He immediately told his mother, expressing his intention to seek a Dharma master, and went directly to Shaozhou. There, he met the virtuous Liu Zhilue and became friends with him. The nun Wujinzang (Endless Store), was Liu Zhilue's aunt, and she often recited the Nirvana Sutra. The Sixth Patriarch Huineng listened to it briefly and was able to explain the meaning of the sutra to her. The nun then held the scripture and asked him about the characters. The Sixth Patriarch said, 'I do not recognize the characters, but you can ask about the meaning of the sutra.' The nun said, 'If you do not even recognize the characters, how can you understand the meaning?' The Sixth Patriarch said, 'The subtle principles of all Buddhas are not related to words.' The nun was very surprised and told the elders of the village, 'This is a person of the Way, and we should invite him to receive offerings.' Therefore, the local residents competed to come and pay homage. Nearby was the old site of Baolin Temple, and everyone discussed repairing it and letting the Sixth Patriarch live there. Disciples from all directions gathered like clouds, and soon a magnificent temple was built. One day, the Sixth Patriarch suddenly said to himself, 'I am seeking the Great Dharma, how can I stop halfway?' The next day, he left Baolin Temple and arrived at the stone chamber in the Western Mountains of Changle County, where he met Zen Master Zhiyuan. The Sixth Patriarch then asked him for guidance. Zen Master Zhiyuan said, 'I see that your spirit is extraordinary, and you are probably not an ordinary person. I have heard that Bodhidharma (Bodhidharma) of the Western Regions transmitted the mind seal at Huangmei, you should go there to consult and resolve your doubts.' The Sixth Patriarch bid farewell to Zen Master Zhiyuan and went directly to Dongshan in Huangmei, which was the second year of Xianheng in the Tang Dynasty. Master Ren (Hongren) recognized him silently at first sight. Later, Master Hongren transmitted the robe and Dharma, and asked him to live in seclusion between Huaiji and Sihui. On the eighth day of the first month of the Bingzi year of Yifeng, the Sixth Patriarch arrived in the South Sea and met Dharma Master Yinzong, who was lecturing on the Nirvana Sutra at Faxing Temple. The Sixth Patriarch lived in the corridor of the temple. One night, the wind blew the temple banner, and he heard two monks arguing. One said the banner was moving, and the other said the wind was moving, arguing back and forth without understanding the truth. The Sixth Patriarch said, 'May I, a layman, be allowed to participate in this high discussion? I think it is neither the wind nor the banner that is moving, but one's own mind.' Dharma Master Yinzong secretly heard these words and was very shocked. The next day, he invited the Sixth Patriarch into the room and asked about the meaning of the wind and banner. The Sixth Patriarch explained it to him in detail using Buddhist principles. Dharma Master Yinzong stood up involuntarily and said, 'You must not be an ordinary person. Who are you?' The Sixth Patriarch no longer concealed anything and directly narrated the cause and origin of his Dharma attainment. Therefore, Dharma Master Yinzong performed the disciple's ceremony, requesting the Sixth Patriarch to transmit the essentials of Zen Buddhism, and told the fourfold assembly, 'I, Yinzong, am just an ordinary person full of afflictions, and today I am fortunate to meet a living Bodhisattva.' As he spoke, he pointed to the Sixth Patriarch's seat.
盧居士曰。即此是也。因請出所傳信衣。悉令瞻禮。至正月十五日。會諸名德。為之剃髮。二月八日。就法性寺智光律師。授滿分戒。其戒壇即宋朝求那䟦陀三藏之所置也。三藏記云。后當有肉身菩薩。在此壇受戒。又梁末真諦三藏。于壇之側。手植二菩提樹。謂眾曰。卻後一百二十年。有大開士。於此樹下。演無上乘。度無量眾。祖具戒已。於此樹下。開東山法門。宛如宿契。明年二月八日。忽謂眾曰。吾不願此居。欲歸舊隱。即印宗與緇白千餘人。送祖歸寶林寺。韶州刺史韋據。請于大梵寺。轉妙法輪。並受無相心地戒。門人紀錄。目為壇經。盛行於世。后返曹溪。雨大法雨。學者不下千數。中宗神龍元年。降詔云。朕請安秀二師。宮中供養。萬機之暇。每究一乘。二師並推讓曰。南方有能禪師。密受忍大師衣法。可就彼問。今遣內侍薛簡。馳詔迎請。愿師慈念。速赴上京。祖上表辭疾。愿終林麓。簡曰。京城禪德皆云。欲得會道。必須坐禪習定。若不因禪定而得解脫者。未之有也。未審師所說法如何。祖曰。道由心悟。豈在坐也。經云。若見如來。若坐若臥。是行邪道。何故無所從來。亦無所去。若無生滅。是如來清凈禪。諸法空寂。是如來清凈坐。究竟無證。豈況坐邪。簡曰。弟子回。主上必問。愿和尚慈悲
【現代漢語翻譯】 現代漢語譯本 盧居士說：『就是這樣。』於是請出所傳的信衣，讓大家瞻仰禮拜。到了正月十五日，聚集各位名僧大德，為慧能剃度。二月八日，在法性寺智光律師處，受了具足戒。這個戒壇就是宋朝求那跋陀三藏所設定的。求那跋陀三藏曾預言說：『後來應當有肉身菩薩，在此壇受戒。』另外，梁朝末年真諦三藏，在戒壇旁邊，親手種植了兩棵菩提樹，對大家說：『過一百二十年後，有大開悟的人，在這樹下，演說無上乘佛法，度化無量眾生。』慧能受戒完畢后，就在這樹下，開創東山法門，完全如同前世的約定。第二年二月八日，慧能忽然對大家說：『我不願意住在這裡，想要回到原來的地方。』於是印宗和一千多名僧俗，送慧能回到寶林寺。韶州刺史韋據，請慧能到大梵寺，轉動妙法輪，並受無相心地戒。門人將慧能的說法記錄下來，稱為《壇經》，在世上廣為流傳。後來慧能返回曹溪，降下大法的甘霖，前來學習的人不下數千。中宗神龍元年，皇帝下詔書說：『朕請安秀二位禪師，在宮中供養。處理政務之餘，常常研究一乘佛法。』安秀二位禪師都推讓說：『南方有慧能禪師，秘密地接受了弘忍大師的衣缽和法脈，可以去向他請教。』現在派遣內侍薛簡，帶著詔書去迎接慧能大師。希望大師慈悲，儘快前往京城。慧能上表推辭，說自己有病，希望終老於山林。薛簡說：『京城的禪師們都說，想要領悟佛道，必須坐禪習定。如果不是通過禪定而得到解脫的，是沒有這樣的事情的。不知道大師所說的佛法是怎樣的？』慧能說：『道由心領悟，難道在於坐嗎？經書上說：如果認為見如來，或坐或臥，這是在行邪道。』為什麼呢？因為如來無所從來，也無所去。如果沒有生滅，這就是如來清凈禪。諸法空寂，這就是如來清凈坐。究竟沒有證得，何況是坐呢？』薛簡說：『弟子回去，皇上必定要問，希望和尚慈悲』
【English Translation】 English version Layman Lu said, 'That is it.' Thereupon, he requested the presentation of the robe of faith that had been passed down, so that all could pay reverence. On the fifteenth day of the first month, he gathered various eminent monks and virtuous individuals to shave Hui Neng's head. On the eighth day of the second month, he received the complete precepts from Vinaya Master Zhiguang at Faxing Temple. This ordination platform was the one established by Tripitaka Gunabhadra of the Song Dynasty. Tripitaka Gunabhadra had recorded, 'Later, there should be a living Bodhisattva who receives the precepts at this platform.' Furthermore, at the end of the Liang Dynasty, Tripitaka Paramārtha personally planted two Bodhi trees beside the platform, saying to the assembly, 'After one hundred and twenty years, there will be a great enlightened one who, under these trees, expounds the unsurpassed vehicle and liberates countless beings.' After Hui Neng had received the precepts, he opened the East Mountain Dharma Gate under these trees, just as had been predestined. On the eighth day of the second month of the following year, Hui Neng suddenly said to the assembly, 'I do not wish to reside here; I desire to return to my former hermitage.' Thereupon, Yin Zong and over a thousand monks and laypeople escorted Hui Neng back to Baolin Temple. The Prefect of Shaozhou, Wei Ju, invited Hui Neng to Dafan Temple to turn the wonderful Dharma wheel and receive the formless precepts of the mind-ground. Disciples recorded Hui Neng's teachings, which were titled 'The Platform Sutra' and widely circulated in the world. Later, Hui Neng returned to Caoxi, raining down great Dharma rain, and the number of students was no less than several thousand. In the first year of the Shenlong era of Emperor Zhongzong, an imperial edict was issued, saying, 'I have invited Masters An and Xiu to be supported in the palace. During leisure from myriad affairs, I often study the One Vehicle. Both masters defer, saying, 'In the South, there is Chan Master Hui Neng, who has secretly received the robe and Dharma of Great Master Hongren; one can inquire of him.' Now, I dispatch the palace attendant Xue Jian, carrying an edict to welcome Master Hui Neng. May the master be compassionate and quickly proceed to the capital.' Hui Neng submitted a memorial declining due to illness, wishing to spend his remaining years in the forests and mountains. Xue Jian said, 'The Chan masters of the capital all say that to attain the Way, one must practice Chan meditation and cultivate samadhi. If one does not attain liberation through Chan meditation and samadhi, there is no such thing. I do not know what Dharma the master teaches?' Hui Neng said, 'The Way is realized through the mind; how can it be in sitting? The sutra says, 'If you see the Tathagata in sitting or lying down, you are practicing a heretical path.' Why? Because the Tathagata has nowhere to come from and nowhere to go. If there is no arising or ceasing, this is the pure Chan of the Tathagata. All dharmas are empty and still; this is the pure sitting of the Tathagata. Ultimately, there is no attainment; how much less is there sitting?' Xue Jian said, 'When this disciple returns, the emperor will surely ask. I hope the venerable monk will be compassionate.'
。指示心要。祖曰。道無明暗。明暗是代謝之義。明暗無盡。亦是有盡。相待立名。故經云。法無有比。無相待故。簡曰。明喻智慧。暗況煩惱。修道之人。儻不以智慧照破煩惱。無始生死。憑何出離。祖曰。煩惱即是菩提。無二無別。若以智慧照煩惱者。此是二乘小見羊鹿等機。大智上根悉不如是。簡曰。如何是大乘見解。祖曰。明與無明。其性無二。無二之性。即是實性。實性者。處凡愚而不減。在賢聖而不增。住煩惱而不亂。居禪定而不寂。不斷不常。不來不去。不在中間。及其內外。不生不滅。性相如如。常住不遷。名之曰道。簡曰。師說不生不滅。何異外道。祖曰。外道所說。不生不滅者。將滅止生。以生顯滅。滅猶不滅。生說無生。我說不生不滅者。本自無生。今亦無滅。所以不同外道。汝若欲知心要。但一切善惡。都莫思量。自然得入清凈心體。湛然常寂。妙用恒沙。簡蒙指教。豁然大悟。禮辭歸闕。表奏祖語。有詔謝師。並賜磨衲袈裟。絹五百匹。寶缽一口。十二月十九日。來改古寶林。為中興寺。三年十一月十八日。又 來韶州刺史。重加崇飾。賜額為法泉寺。祖新州舊居。為國恩寺。一日祖謂眾曰。諸善知識。汝等各各凈心。聽吾說法。汝等諸人。自心是佛。更莫狐疑。外無一物。而能建立。皆
【現代漢語翻譯】 現代漢語譯本： 指示心要。 祖師說：『道沒有明暗之分。明暗是新陳代謝的意義。明暗無窮無盡，也是有窮盡。相互對待而立名。所以經書上說，法沒有可以相比的，因為沒有相互對待的緣故。』 簡問道：『明比喻智慧，暗比喻煩惱。修行的人，如果不以智慧照破煩惱，無始以來的生死輪迴，憑什麼才能出離？』 祖師說：『煩惱即是菩提（bodhi，覺悟），沒有二樣沒有分別。如果用智慧去照破煩惱，這是二乘（śrāvakayāna and pratyekabuddhayāna，聲聞乘和緣覺乘）小見，是羊鹿等根器的人。大智慧的上根器的人完全不是這樣。』 簡問道：『什麼是大乘（mahāyāna，廣大的交通工具）的見解？』 祖師說：『明與無明，其性沒有二樣。沒有二樣的性質，就是實性。實性，處於凡夫愚人而不減少，在賢聖而不增加，住在煩惱而不亂，居於禪定而不寂靜，不斷也不常，不來也不去，不在中間，以及內外，不生也不滅。性相如如，常住不遷移。名為道。』 簡問道：『師父您說不生不滅，這和外道有什麼不同？』 祖師說：『外道所說的不生不滅，是將滅止住生，用生來顯示滅。滅仍然不是滅，生說成無生。我說的不生不滅，是本來就沒有生，現在也沒有滅。所以和外道不同。你如果想知道心要，只要一切善惡，都不要思量，自然就能進入清凈心體，湛然常寂，妙用如恒河沙數。』 簡聽了指教，豁然大悟，行禮告辭返回朝廷，上表奏明祖師的言語。皇上有詔書感謝祖師，並賜予磨衲袈裟（kāṣāya，佛教僧侶的服裝），絹五百匹，寶缽一個。十二月十九日，來改古寶林寺為中興寺。三年十一月十八日，又來韶州刺史，重新加以崇飾，賜額為法泉寺。祖師在新州的舊居，改為國恩寺。 有一天，祖師對眾人說：『各位善知識，你們各自清凈自己的心，聽我說法。你們這些人，自心就是佛（buddha，覺悟者），不要再狐疑。外面沒有一物，能夠建立。都是'
【English Translation】 English version: Instructions on the Essentials of the Mind. The Patriarch said: 'The Dao (道, the Way) has no light or darkness. Light and darkness are the meaning of metabolism. Light and darkness are endless, and also finite. They are established as names in relation to each other. Therefore, the sutra says, 'The Dharma (法, the Law) has nothing to compare to,' because there is no mutual dependence.' Jian asked: 'Light is a metaphor for wisdom, and darkness is a metaphor for afflictions. If a practitioner does not use wisdom to illuminate and break through afflictions, how can they escape the cycle of birth and death that has no beginning?' The Patriarch said: 'Afflictions are Bodhi (菩提, enlightenment), without two or separation. If one uses wisdom to illuminate afflictions, this is the small view of the Two Vehicles (śrāvakayāna and pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle), suitable for those of sheep and deer capacity. Those of great wisdom and superior roots are not like this at all.' Jian asked: 'What is the view of the Mahayana (mahāyāna, the Great Vehicle)?' The Patriarch said: 'Light and ignorance are the same in nature. The nature of non-duality is the true nature. The true nature neither decreases in ordinary people nor increases in sages, remains undisturbed in afflictions, and is not silent in meditation. It is neither continuous nor permanent, neither coming nor going, not in the middle, nor inside or outside, neither born nor dying. The nature and appearance are thus, constantly abiding and unmoving. This is called the Dao (道, the Way).' Jian asked: 'Master, what you say about non-birth and non-death, how is it different from the external paths?' The Patriarch said: 'What the external paths say about non-birth and non-death is to stop birth with extinction, and to reveal extinction with birth. Extinction is still not extinction, and birth is said to be non-birth. What I say about non-birth and non-death is that there was originally no birth, and now there is no extinction. Therefore, it is different from the external paths. If you want to know the essentials of the mind, just do not think about anything, good or evil, and you will naturally enter the pure mind-essence, clear and still, with wonderful functions like the sands of the Ganges.' Jian, upon receiving these instructions, had a sudden awakening. He bowed and took his leave to return to the court, presenting a memorial reporting the Patriarch's words. The Emperor issued an edict thanking the Master, and bestowed upon him a worn-out kasaya (kāṣāya, Buddhist monastic robe), five hundred bolts of silk, and a precious bowl. On the nineteenth day of the twelfth month, he came to change the old Baolin Monastery into Zhongxing Monastery. On the eighteenth day of the eleventh month of the third year, the Prefect of Shaozhou came again to renovate and adorn it, bestowing the name Faquan Monastery. The Patriarch's old residence in Xinzhou was changed to Guoen Monastery. One day, the Patriarch said to the assembly: 'Good advisors, each of you purify your minds and listen to my Dharma (法, the Law) talk. Each of you, your own mind is the Buddha (buddha, the awakened one), do not doubt any further. There is nothing outside that can be established. All are'
是本心。生萬種法。故經云。心生種種法生。心滅種種法滅。若欲成就種智。須達一相三昧一行三昧。若於一切處而不住相。彼相中不生憎愛。亦無取捨。不念利益成壞等事。安閑恬靜。虛融澹泊。此名一相三昧。若於一切處。行住坐臥。純一直心。不動道場。真成凈土。名一行三昧。若人具二三昧。如地有種。能含藏長養。成就其實。一相一行亦復如是。我今說法。猶如時雨溥潤大地。汝等佛性。譬諸種子。遇茲沾洽。悉得發生。承吾旨者。決獲菩提。依吾行者。定證妙果。先天元年。告諸四眾曰。吾忝受忍大師衣法。今為汝等說法。不付其衣。蓋汝等信根淳熟。決定不疑。堪任大事。聽吾偈曰。心地含諸種。普雨悉皆生。頓悟華情已。菩提果自成。說偈已。復曰。其法無二。其心亦然。其道清凈。亦無諸相。汝等慎勿觀凈。及空其心。此心本凈。無可取捨。各自努力。隨緣好去。嘗有僧舉臥輪禪師偈曰。臥輪有伎倆。能斷百思想。對境心不起。菩提日日長。祖聞之曰。此偈未明心地。若依而行之。是加繫縛。因示一偈曰。慧能沒伎倆。不斷百思想。對境心數起。菩提作么長。(臥輪非名。即住處也)祖說法利生。經四十載。其年七月六日。命弟子。往新州國恩寺。建報恩塔。仍令倍工。
又有蜀僧。名方辯
【現代漢語翻譯】 現代漢語譯本：這就是本來的心。它能產生萬種法。所以經書上說：『心生，種種法就生；心滅，種種法就滅。』如果想要成就一切種智（sarvajna，佛的智慧），必須通達一相三昧（ekalakshana-samadhi，專注於事物同一性的禪定）和一行三昧（ekavyuha-samadhi，專注于單一行為的禪定）。如果在任何地方都不執著于表相，那麼在這種表相中就不會產生憎恨和喜愛，也不會有取捨。不考慮利益、成敗等事情，安閑恬靜，虛空融合，淡泊無為，這就叫做一相三昧。如果在任何地方，行走、站立、坐臥，都保持純粹正直的心，不離開道場，真正成就清凈的佛土，這就叫做一行三昧。如果有人具備這兩種三昧，就像土地裡有種子，能夠包含、滋養、成長，最終成就果實一樣，一相三昧和一行三昧也是如此。我現在說法，就像及時的雨水普遍滋潤大地。你們的佛性，就像各種種子，遇到這雨水的滋潤，都能生長。領會我的旨意的人，必定獲得菩提（bodhi，覺悟）；依照我的行為的人，必定證得妙果。先天元年，我告訴各位四眾弟子說：我慚愧地接受了忍大師的衣缽和法，現在為你們說法，但不傳授衣缽。因為你們的信根純熟，決定不會懷疑，能夠承擔大事。聽我的偈子：『心地含藏各種種子，普遍降雨都能生長。一旦頓悟華（指因）的實情，菩提果自然成就。』說完偈子后，又說：『法沒有兩種，心也是一樣。道是清凈的，也沒有各種表相。你們千萬不要執著于清凈，也不要空掉自己的心。這心本來就是清凈的，沒有什麼可以取捨的。各自努力，隨緣而去吧。』曾經有僧人舉臥輪禪師的偈子說：『臥輪有技巧，能斷除百種思想。面對外境心不起，菩提日日增長。』祖師聽了后說：『這偈子沒有明白心地。如果按照它來修行，是給自己增加束縛。』於是寫了一個偈子說：『慧能沒有技巧，不斷除百種思想。面對外境心念生起，菩提怎麼會增長？』（臥輪不是名字，而是居住的地方）祖師說法度眾生，經歷了四十年。在那一年的七月初六，命令弟子前往新州國恩寺，建造報恩塔，並且讓他們加倍努力工作。 又有一個蜀地的僧人，名叫方辯。
【English Translation】 English version: This is the original mind. It generates all kinds of dharmas (laws, phenomena). Therefore, the sutra says: 'When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease.' If you want to achieve sarvajna (all-knowing wisdom of the Buddha), you must understand ekalakshana-samadhi (samadhi of one characteristic, focusing on the oneness of things) and ekavyuha-samadhi (samadhi of one practice, focusing on a single action). If you do not dwell on appearances in all places, then in those appearances, hatred and love will not arise, nor will there be acceptance or rejection. Do not think about matters of benefit, success, or failure, be peaceful and tranquil, empty and harmonious, and detached. This is called ekalakshana-samadhi. If in all places, walking, standing, sitting, and lying down, you maintain a purely upright mind, without moving from the bodhimanda (place of enlightenment), you will truly achieve a pure land. This is called ekavyuha-samadhi. If a person possesses these two samadhis, it is like the earth having seeds, which can contain, nourish, and grow, ultimately achieving fruit. Ekalakshana-samadhi and ekavyuha-samadhi are also like this. I am now teaching the Dharma, like timely rain universally moistening the earth. Your Buddha-nature is like various seeds, encountering this moisture, all can grow. Those who understand my meaning will surely attain bodhi (enlightenment); those who follow my practice will surely realize wonderful fruit. In the first year of Xiantian, I told all of you, the fourfold assembly: I have received the robe and Dharma from Master Ren, and now I am teaching the Dharma to you, but I am not passing on the robe. This is because your roots of faith are pure and mature, you will definitely not doubt, and you are capable of great things. Listen to my verse: 'The mind-ground contains all kinds of seeds, universal rain causes them all to grow. Once the reality of the flower (cause) is suddenly realized, the bodhi fruit will naturally be achieved.' After reciting the verse, he said again: 'The Dharma is not two, and the mind is also the same. The path is pure, and there are no appearances. You must not cling to purity, nor empty your mind. This mind is originally pure, and there is nothing to accept or reject. Each of you should strive diligently and go with the flow.' Once, a monk quoted a verse by Zen Master Wolun, saying: 'Wolun has skill, able to cut off a hundred thoughts. Facing external circumstances, the mind does not arise, bodhi grows day by day.' The Patriarch heard this and said: 'This verse does not understand the mind-ground. If you practice according to it, you are adding bondage to yourself.' So he wrote a verse saying: 'Huineng has no skill, does not cut off a hundred thoughts. Facing external circumstances, thoughts arise, how can bodhi grow?' (Wolun is not a name, but a place of residence.) The Patriarch taught the Dharma and benefited sentient beings for forty years. On the sixth day of the seventh month of that year, he ordered his disciples to go to Guoen Temple in Xinzhou to build a Pagoda of Gratitude, and he ordered them to work doubly hard. There was also a monk from Shu named Fangbian.
。來謁。曰善捏塑。祖正色曰。試塑看。方辯不領旨。乃塑祖真。可高七尺。曲盡其妙。祖觀之曰。汝善塑性。不善佛性。酬以衣物。辯禮謝而去。
先天二年七月一日。謂門人曰。吾欲歸新州。汝速理舟楫。時大眾哀慕。乞師且住。祖曰。諸佛出現。猶示涅槃。有來必去。理亦常然。吾此形骸。歸必有所。眾曰。師從此去。早晚卻回。祖曰。葉落歸根。來時無口。又問。師之法眼。何人傳受。祖曰。有道者得。無心者通。又問。后莫有難否。祖曰。吾滅后五六年。當有一人來取吾首。聽吾記曰。頭上養親。口裡須餐。遇滿之難。楊柳為官。又曰。吾去七十年。有二菩薩。從東方來。一在家。一出家。同時興化。建立吾宗。締緝伽藍。昌隆法嗣。言訖。往新州國恩寺。沐浴跏趺而化。異香襲人。白虹矚地。即其年八月三日也。時韶新兩郡各修靈塔。道俗莫決所之。兩郡刺史共焚香祝曰。香菸引處。即師之慾歸焉。時爐香騰涌。直貫曹溪。以十一月十三日入塔。壽七十六。時韶州刺史韋據撰碑。門人憶念取首之記。遂先以鐵葉漆布。固護師頸。塔中有達磨所傳信衣。(西域屈眴布也。緝木𦄋華心織成。後人以碧絹為里)中宗賜磨衲寶缽。以辯塑真道具等。主塔侍者尸之。開元十年壬戌八月三日夜半。忽聞塔中如拽
【現代漢語翻譯】 現代漢語譯本：他前來拜見慧能（祖，指六祖慧能），說自己擅長捏塑。慧能嚴肅地說：『你試著捏塑看看。』方辯沒有領會慧能的意思，於是捏塑了慧能的真像，高約七尺，極其精妙。慧能看了之後說：『你擅長捏塑形象，卻不擅長佛性。』於是賞賜他衣物，方辯行禮感謝后離去。
先天二年七月初一，慧能對門人說：『我想要回新州，你們快點準備船隻。』當時大家哀慕不捨，請求慧能暫且留下。慧能說：『諸佛出現於世，尚且示現涅槃，有來必有去，這是常理。我這副形骸，歸去必有所歸。』眾人問：『師父從此離去，何時才能回來？』慧能說：『葉落歸根，來時沒有口。』又問：『師父的法眼，由何人傳承？』慧能說：『有道者得，無心者通。』又問：『以後會有災難嗎？』慧能說：『我圓寂后五六年，會有一個人來取我的首級。聽我記住：頭上養親，口裡須餐。遇滿之難，楊柳為官。』又說：『我離去七十年後，會有兩位菩薩，從東方來，一位在家，一位出家，同時弘揚佛法，建立我的宗派，修繕寺院，使法嗣昌盛。』說完，前往新州國恩寺，沐浴后跏趺坐化。異香撲鼻，白虹貫地。就在那年八月初三。當時韶州和新州兩郡都想修建靈塔，僧俗無法決定在哪裡修建。兩郡刺史共同焚香祈禱說：『香菸飄向的地方，就是慧能想要歸去的地方。』當時爐中的香菸騰空而起，直貫曹溪。於十一月十三日入塔，享年七十六歲。當時韶州刺史韋據撰寫碑文。門人憶起取首的預言，於是事先用鐵葉和漆布加固了慧能的頸部。塔中有達磨（Bodhidharma）所傳的信衣（是西域屈眴布，用緝木𦄋華心織成，後人以碧絹為里），中宗皇帝賜予的磨衲寶缽，以及方辯捏塑真像的工具等，由主塔的侍者保管。開元十年壬戌年八月初三夜半，忽然聽到塔中好像拖拽
【English Translation】 English version: He came to pay respects to Huineng (祖, referring to the Sixth Patriarch Huineng), saying he was skilled in sculpting. Huineng said sternly, 'Try sculpting something.' Fangbian did not understand Huineng's intention, so he sculpted a true likeness of Huineng, about seven feet tall, extremely exquisite. Huineng looked at it and said, 'You are good at sculpting forms, but not good at Buddha-nature.' So he rewarded him with clothing, and Fangbian bowed and thanked him before leaving.
On the first day of the seventh month of the second year of Xiantian, Huineng said to his disciples, 'I want to return to Xinzhou, you quickly prepare the boats.' At that time, everyone was sad and reluctant, begging Huineng to stay. Huineng said, 'Even Buddhas appearing in the world still demonstrate Nirvana, there is coming and going, this is the natural order. This body of mine, returning must have a place to return to.' The crowd asked, 'Master, when will you return after leaving?' Huineng said, 'Leaves fall back to their roots, there is no mouth when coming.' They also asked, 'Who will inherit the Dharma-eye of the Master?' Huineng said, 'Those with the Way attain it, those without mind understand it.' They also asked, 'Will there be difficulties in the future?' Huineng said, 'Five or six years after my passing, there will be someone who comes to take my head. Listen to my words: 'Nourishing parents on the head, food must be eaten in the mouth. Meeting the Man's difficulty, the willow will be an official.' He also said, 'Seventy years after my departure, there will be two Bodhisattvas, coming from the East, one a layman, one a monk, simultaneously propagating the Dharma, establishing my school, repairing monasteries, and making the Dharma lineage flourish.' After speaking, he went to Guoen Temple in Xinzhou, bathed, and sat in meditation, passing away. A strange fragrance filled the air, and a white rainbow pierced the ground. It was the third day of the eighth month of that year. At that time, both Shaozhou and Xinzhou wanted to build a spiritual pagoda, and the monks and laity could not decide where to build it. The governors of the two prefectures jointly burned incense and prayed, saying, 'The place where the incense smoke drifts is where Huineng wants to return.' At that time, the incense smoke in the furnace rose up and pierced directly into Caoqi. He entered the pagoda on the thirteenth day of the eleventh month, at the age of seventy-six. At that time, Wei Ju, the governor of Shaozhou, wrote the inscription on the stele. The disciples remembered the prophecy of taking the head, so they first reinforced Huineng's neck with iron leaves and lacquered cloth. In the pagoda were the robe of faith transmitted by Bodhidharma (達磨) (which is Qu Xun cloth from the Western Regions, woven with the heart of Jimu 𦄋 flowers, and later lined with blue silk), the precious alms bowl of Monana bestowed by Emperor Zhongzong, and the tools for Fangbian's sculpting of the true likeness, etc., which were kept by the attendant of the main pagoda. In the middle of the night on the third day of the eighth month of the tenth year of Kaiyuan, suddenly there was a sound in the pagoda like dragging
鐵索聲。僧眾驚起。見一孝子從塔中走出。尋見師頸有傷。具以賊事。聞于州縣。縣令楊侃。刺史柳無忝得牒。切加擒捉。五月于石角村。捕得賊人。送韶州鞠問。云姓張。名凈滿。汝州梁縣人。于洪州開元寺。受新羅僧金大悲錢二十千。令取六祖大師首。歸海東供養。柳守聞狀。未即加刑。乃躬至曹溪。問祖上足令韜曰。如何處斷。韜曰。若以國法論。理須誅夷。但以佛教慈悲。冤親平等。況彼欲求供養。罪可恕矣。柳守嘉嘆曰。始知佛門廣大。遂赦之。(爾後甚有名賢贊述檀施珍異。文繁不錄)上元元年。肅宗遣使。就請師衣缽。歸內供養。至永泰元年五月五日。代宗夢。六祖大師請衣缽。七日敕刺史楊瑊曰朕夢感禪師請傳法袈裟。卻歸曹溪。今遣鎮國大將軍劉崇景頂戴而送。朕謂之國寶。卿可於本寺如法安置。專令僧眾親承宗旨者。嚴加守護。勿令遺墜。后或為人偷竊。皆不遠而獲。如是者數四。憲宗謚大鑒禪師。塔曰元和靈照。皇朝開寶初。王師平南海劉氏殘兵作梗。祖之塔廟。鞠為煨燼。而真身為守塔僧保護。一無所損。尋有制興修。功未竟。曾太宗皇帝即位。留心禪宗。頗增壯麗焉。
五燈嚴統卷第一 卍新續藏第 80 冊 No. 1568 五燈嚴統(第1卷-第9卷)
五燈嚴統
【現代漢語翻譯】 現代漢語譯本 鐵索聲響。寺廟僧眾驚醒。看見一位孝子從塔中走出，發現六祖慧能大師頸部有傷痕，詳細報告了盜賊之事。此事上報到州縣。縣令楊侃，刺史柳無忝接到公文，嚴令捉拿盜賊。五月在石角村抓到了盜賊，押送到韶州審問。盜賊自稱姓張，名凈滿，是汝州梁縣人。在洪州開元寺，接受了新羅僧人金大悲的二萬錢，讓他去取六祖大師的首級，帶回海東供養。柳刺史聽了案情，沒有立刻判刑，親自到曹溪，問六祖慧能大師的上座弟子令韜說：『應該如何處置？』令韜說：『如果按照國家法律，理應誅殺。但是佛教講究慈悲，冤親平等，況且他只是想求供養，罪過可以寬恕。』柳刺史讚歎說：『這才知道佛門廣大。』於是赦免了他。（此後有很多名士賢人讚美佈施的珍貴和奇異，文字繁多不在此記錄） 上元元年，肅宗皇帝派遣使者，迎請六祖慧能大師的衣缽，帶回宮中供養。到永泰元年五月五日，代宗皇帝夢見六祖慧能大師請求歸還衣缽。七日後，皇帝下敕給刺史楊瑊說：『朕夢中感應到禪師請求將傳法袈裟送回曹溪。現在派遣鎮國大將軍劉崇景頂戴著送回。朕認為這是國寶，你可以在本寺按照佛法安置，專門命令僧眾中真正繼承禪宗宗旨的人，嚴加守護，不要遺失墜落。』後來如果有人偷竊，都能很快抓到，像這樣有四五次。憲宗皇帝追諡六祖慧能大師為大鑒禪師，塔叫做元和靈照。皇朝開寶初年，王師平定南海劉氏殘餘勢力時，叛兵作亂，六祖慧能大師的塔廟被燒成灰燼，但是真身被守塔僧人保護，沒有絲毫損傷。不久朝廷下令興修，工程還沒有完成，宋太宗皇帝即位，留心禪宗，頗為增添了壯麗景象。 出自《五燈嚴統》第一卷
【English Translation】 English version The sound of iron chains. The monks were startled awake. They saw a filial son emerge from the pagoda and discovered a wound on the neck of the Sixth Patriarch Huineng (慧能, the Sixth Patriarch of Chan Buddhism). He reported the details of the robbery. The matter was reported to the prefecture and county. Magistrate Yang Kan (楊侃) and Prefect Liu Wutian (柳無忝) received the official dispatch and ordered the strict capture of the thief. In the fifth month, the thief was apprehended in Shijiao Village (石角村) and sent to Shaozhou (韶州) for interrogation. The thief confessed that his surname was Zhang (張), his given name Jingman (凈滿), and that he was from Liang County (梁縣) in Ruzhou (汝州). At Kaiyuan Temple (開元寺) in Hongzhou (洪州), he received twenty thousand coins from the Silla (新羅) monk Kim Dae-bi (金大悲) to retrieve the head of the Sixth Patriarch and bring it back to Hae Dong (海東) for veneration. Prefect Liu (柳) heard the report but did not immediately impose punishment. He personally went to Caoxi (曹溪, where the Sixth Patriarch's monastery was located) and asked the senior disciple of the Sixth Patriarch, Lingtao (令韜), 'How should this be handled?' Lingtao (令韜) replied, 'According to the laws of the country, he should be executed. However, Buddhism emphasizes compassion and impartiality towards enemies and relatives. Moreover, his intention was to seek veneration, so the crime can be forgiven.' Prefect Liu (柳) praised this, saying, 'Now I understand the vastness of the Buddhist teachings.' So he pardoned the thief. (Later, many famous and virtuous people praised the rarity and extraordinariness of the almsgiving, but the lengthy texts are not recorded here.) In the first year of Shangyuan (上元), Emperor Suzong (肅宗) sent an envoy to request the Sixth Patriarch's robe and bowl to be brought back to the palace for veneration. On the fifth day of the fifth month of the first year of Yongtai (永泰), Emperor Daizong (代宗) dreamed that the Sixth Patriarch requested the return of his robe and bowl. Seven days later, the emperor issued an edict to Prefect Yang Jian (楊瑊), saying, 'I dreamed that the Chan Master requested that the Dharma-transmitting kasaya (袈裟, a Buddhist robe) be returned to Caoxi (曹溪). Now I am sending General Liu Chongjing (劉崇景) to respectfully carry it back. I consider it a national treasure. You should properly enshrine it in the temple and order the monks who truly inherit the Chan lineage to strictly guard it and prevent it from being lost or damaged.' Later, if anyone stole it, they would be quickly caught, and this happened four or five times. Emperor Xianzong (憲宗) posthumously honored the Sixth Patriarch as Chan Master Dajian (大鑒禪師), and the pagoda was named Yuanhe Lingzhao (元和靈照). In the early years of the Kai Bao (開寶) era of the Imperial Dynasty, when the royal army was suppressing the remnants of Liu's (劉) forces in the South Sea (南海), the rebel soldiers caused disturbances, and the Sixth Patriarch's pagoda and temple were burned to ashes. However, the true body was protected by the monk guarding the pagoda and was unharmed. Soon after, the court ordered repairs, but the project was not completed. When Emperor Taizong (太宗) ascended the throne, he paid attention to Chan Buddhism and greatly enhanced its splendor. From the first volume of the Wudeng Yantong (五燈嚴統)
卷第二
四祖大醫禪師旁出法嗣第一世
牛頭山法融禪師者
潤州延陵人也。姓韋氏。年十九。學通經史。尋閱大部般若。曉達真空。忽一日嘆曰。儒道世典非究竟法。般若正觀出世舟航。遂隱茅山。投師落髮。后入牛頭山幽棲寺。北巖之石室。有百鳥銜華之異。唐貞觀中。四祖遙觀氣象。知彼山有奇異之人。乃躬自尋。訪問寺僧。此間有道人否。曰出家兒那個不是道人。祖曰。阿那個是道人。僧無對別僧曰。此去山中十里許。有一懶融。見人不起。亦不合掌。莫是道人么。祖遂入山。見師端坐自若。曾無所顧。祖問曰。在此作甚麼。師曰。觀心。祖曰。觀是何人。心是何物。師無對。便起作禮曰。大德高棲何所。祖曰。貧道不決所止。或東或西。師曰。還識道信禪師否。祖曰。何以問他。師曰。向德滋久。冀一禮謁。祖曰。道信禪師貧道是也。師曰。因何降此。祖曰。特來相訪。莫更有宴息之處否。師指後面曰。別有小庵。遂引祖至庵所。繞庵唯見虎狼之類。祖乃舉兩手作怖勢。師曰。猶有這個在。祖曰。這個是甚麼。師無語。少選。祖卻于師宴坐石上。書一佛字。師睹之竦然。祖曰。猶有這個在。師未曉。乃稽首請說真要。祖曰。夫百千法門。同歸方寸。河沙妙德。總在心源。一切戒門定門慧
【現代漢語翻譯】 現代漢語譯本
卷第二
四祖大醫禪師旁出法嗣第一世
牛頭山法融禪師（Niu Tou Shan Fa Rong Chan Shi，牛頭山法融禪師）
潤州延陵人。姓韋氏。年十。通經史。尋閱大部《般若經》（Bo Re Jing，Prajna Sutra），曉達真空（Zhen Kong，Emptiness）。忽一日嘆曰：『儒道世典非究竟法，《般若》（Bo Re，Prajna）正觀出世舟航。』遂隱茅山，投師落髮。后入牛頭山幽棲寺北巖之石室，有百鳥銜華之異。唐貞觀中，四祖遙觀氣象，知彼山有奇異之人，乃躬自尋訪寺僧：『此間有道人否？』曰：『出家兒那個不是道人？』祖曰：『阿那個是道人？』僧無對。別僧曰：『此去山中十里許，有一懶融，見人不起，亦不合掌，莫是道人么？』祖遂入山，見師端坐自若，曾無所顧。祖問曰：『在此作甚麼？』師曰：『觀心（Guan Xin，Contemplating the Mind）。』祖曰：『觀是何人？心是何物？』師無對，便起作禮曰：『大德高棲何所？』祖曰：『貧道不決所止，或東或西。』師曰：『還識道信禪師（Dao Xin Chan Shi）否？』祖曰：『何以問他？』師曰：『向德滋久，冀一禮謁。』祖曰：『道信禪師貧道是也。』師曰：『因何降此？』祖曰：『特來相訪，莫更有宴息之處否？』師指後面曰：『別有小庵。』遂引祖至庵所，繞庵唯見虎狼之類。祖乃舉兩手作怖勢。師曰：『猶有這個在。』祖曰：『這個是甚麼？』師無語。少選，祖卻于師宴坐石上，書一佛字。師睹之竦然。祖曰：『猶有這個在。』師未曉，乃稽首請說真要。祖曰：『夫百千法門，同歸方寸，河沙妙德，總在心源。一切戒門定門慧門（Jie Men Ding Men Hui Men，Precepts, Samadhi, and Wisdom）
【English Translation】 English version
Volume 2
First Generation of the Side Lineage of the Fourth Patriarch, Great Physician Chan Master
Chan Master Fa Rong (Fa Rong Chan Shi) of Niu Tou Mountain (Niu Tou Shan)
He was a native of Yanling in Runzhou, with the surname Wei. At the age of ten*, he was well-versed in the classics and histories. He then read extensively the Great Prajna Sutra (Bo Re Jing), understanding the Empty Nature (Zhen Kong). One day, he sighed and said, 'The worldly teachings of Confucianism and Taoism are not the ultimate Dharma; the correct contemplation of Prajna (Bo Re) is the boat for transcending the world.' Thereupon, he went into seclusion in Maoshan, shaved his head under a teacher, and later entered the stone chamber of the North Cliff of Youqi Temple on Niu Tou Mountain, where there was the extraordinary phenomenon of hundreds of birds carrying flowers. During the Zhenguan period of the Tang Dynasty, the Fourth Patriarch observed the atmosphere from afar and knew that there was an extraordinary person on that mountain. He personally went to search for him and asked the monks of the temple, 'Is there a Daoist here?' They replied, 'Which of the monks who have left home is not a Daoist?' The Patriarch said, 'Which one is the Daoist?' The monks had no answer. Another monk said, 'About ten li from here in the mountains, there is a Lazy Rong who does not rise to greet people and does not put his palms together. Could he be the Daoist?' The Patriarch then entered the mountain and saw the Master sitting upright and unconcerned. The Patriarch asked, 'What are you doing here?' The Master said, 'Contemplating the Mind (Guan Xin).' The Patriarch said, 'Who is the one who contemplates? What is the Mind?' The Master had no answer and then rose, made a bow, and said, 'Great Virtue, where do you dwell?' The Patriarch said, 'This poor monk does not have a fixed abode, sometimes east, sometimes west.' The Master said, 'Do you know Chan Master Dao Xin (Dao Xin Chan Shi)?' The Patriarch said, 'Why do you ask him?' The Master said, 'I have long admired his virtue and hope to pay my respects.' The Patriarch said, 'This poor monk is Chan Master Dao Xin.' The Master said, 'Why have you come here?' The Patriarch said, 'I have come especially to visit you. Is there a place to rest?' The Master pointed behind him and said, 'There is a small hermitage.' He then led the Patriarch to the hermitage, and around it were only tigers and wolves. The Patriarch then raised both hands in a gesture of fear. The Master said, 'You still have this?' The Patriarch said, 'What is this?' The Master was silent. After a while, the Patriarch sat on the Master's meditation stone and wrote the word 'Buddha'. The Master saw it and was startled. The Patriarch said, 'You still have this?' The Master did not understand and then bowed his head, requesting the true essence. The Patriarch said, 'All the hundreds and thousands of Dharma gates return to the square inch, and the wonderful virtues of the Ganges sands are all in the source of the mind. All the gates of precepts, samadhi, and wisdom (Jie Men Ding Men Hui Men)'
門。神通變化。悉自具足。不離汝心。一切煩惱業障。本來空寂。一切因果。皆如夢幻。無三界可出。無菩提可求。人與非人。性相平等。大道虛曠。絕思絕慮。如是之法。汝今已得。更無闕少。與佛何殊。更無別法。汝但任心自在。莫作觀行。亦莫澄心。莫起貪嗔。莫懷愁慮。蕩蕩無礙。任意縱橫。不作諸善。不作諸惡。行往坐臥。觸目遇緣。總是佛之妙用。快樂無憂。故名為佛。師曰。心既具足。何者是佛。何者是心。祖曰。非心不問佛。問佛非不心。師曰。既不許作觀行。于境起時。心如何對治。祖曰。境緣無好醜。好醜起於心。心若不強名。妄情從何起。妄情既不起。真心任遍知。汝但隨心自在。無復對治。即名常住法身。無有變異。吾受璨大師頓教法門。今付于汝。汝今諦受吾言。只住此山。向後當有五人達者。紹汝玄化。祖付法訖。遂返雙峰終老。師自爾法席大盛。唐永徽中。徒眾乏糧。師往丹陽緣化。去山八十里。躬負米一石八斗。朝往暮還。供僧三百。二時不闕三年。邑宰蕭元善請于建初寺。講大般若經。聽者雲集。至滅靜品。地為之震動。講罷歸山。博陵王問師曰。境緣色發時。不言緣色起。云何得知緣。乃欲息其起。師曰。境色初發時。色境二性空。本無知緣者。心量與知同。照本發非發。爾時
【現代漢語翻譯】 門（指修行之門）。神通變化，完全具足，不離你的心。一切煩惱和業障，本來就是空寂的。一切因果，都像夢幻一樣。沒有三界可以超出，沒有菩提可以追求。人和非人，其本性與表象是平等的。大道虛空曠遠，超越了思慮。這樣的法，你現在已經得到了，不再缺少什麼，與佛有什麼區別？沒有其他的法了。你只需任由心自在，不要作意去觀想修行，也不要刻意去澄凈心，不要生起貪婪和嗔恨，不要懷有憂愁和顧慮，坦蕩無礙，任意縱橫。不做各種善事，也不做各種惡事。行走坐臥，接觸到任何事物，遇到任何緣分，都是佛的妙用。快樂無憂，所以稱為佛。師問：『心既然具足一切，那麼什麼是佛？什麼又是心？』祖師回答：『不是心就不能問佛，問佛就離不開心。』師問：『既然不許作意觀想修行，那麼當外境生起時，心應該如何應對？』祖師回答：『外境的緣分沒有好壞，好壞是心生出來的。心如果不強加分別，虛妄的情感從哪裡生起？虛妄的情感既然不生起，真心自然普遍知曉。你只需隨心自在，無需再作任何應對，這就叫做常住法身，沒有變異。我接受了璨大師的頓悟法門，現在傳授給你。你現在仔細聽我的話，只住在這座山裡，將來會有五位通達者，繼承你的玄妙教化。』祖師傳法完畢，就返回雙峰山終老。禪師從此以後，法席非常興盛。唐朝永徽年間，徒眾缺少糧食，禪師前往丹陽化緣，距離山有八十里路，親自揹著一石八斗米，早上去晚上回，供養僧眾三百人，一日兩餐從不缺少，持續了三年。縣令蕭元善邀請禪師在建初寺，講解《大般若經》，聽眾雲集。講到《滅靜品》時，大地為之震動。講經完畢后返回山中。博陵王問禪師說：『外境的色相顯現時，您不說緣於色相而生起，又怎麼知道是緣，並且想要止息它的生起呢？』禪師回答：『外境的色相最初顯現時，色和境的兩種性質都是空性的。本來就沒有能知能緣的東西，心量和知覺是相同的。照見本性，則生起與不生起沒有分別，就在那個時候。』 English version: Gate (referring to the gate of practice). Supernatural powers and transformations are fully complete, not separate from your mind. All afflictions and karmic obstacles are originally empty and still. All causes and effects are like dreams and illusions. There is no Three Realms to escape, no Bodhi to seek. Humans and non-humans are equal in nature and appearance. The Great Path is vast and boundless, beyond thought and consideration. You have already attained such a Dharma, lacking nothing, what difference is there between you and a Buddha? There is no other Dharma. You only need to let your mind be free, do not intentionally engage in contemplation and practice, nor deliberately purify the mind, do not give rise to greed and hatred, do not harbor sorrow and worry, be open and unhindered, free and unrestrained. Do not do various good deeds, nor do various evil deeds. Walking, sitting, lying down, encountering any things, meeting any conditions, are all the wonderful functions of the Buddha. Happy and without worry, therefore it is called Buddha. The disciple asked: 'Since the mind is complete with everything, then what is Buddha? What is mind?' The Patriarch replied: 'Without mind, one cannot ask about Buddha; asking about Buddha cannot be separated from mind.' The disciple asked: 'Since intentional contemplation and practice are not allowed, then when external circumstances arise, how should the mind respond?' The Patriarch replied: 'External circumstances have no good or bad, good and bad arise from the mind. If the mind does not impose distinctions, where do illusory emotions arise from? Since illusory emotions do not arise, the true mind naturally knows everything. You only need to let your mind be free, without any further response, this is called the permanent Dharma body, without change. I received the sudden enlightenment Dharma gate of Great Master Can, and now I pass it on to you. Now listen carefully to my words, only live in this mountain, in the future there will be five enlightened ones who will inherit your profound teachings.' After the Patriarch finished transmitting the Dharma, he returned to Shuangfeng Mountain to live out his days. From then on, the Chan Master's Dharma seat flourished greatly. During the Yonghui era of the Tang Dynasty, the disciples lacked food, so the Chan Master went to Danyang to seek alms, eighty miles away from the mountain, personally carrying one stone and eight dou of rice, going in the morning and returning in the evening, providing for three hundred monks, two meals a day without fail, for three years. County Magistrate Xiao Yuanshan invited the Chan Master to Jianchu Temple to lecture on the 'Great Prajna Sutra', and the audience gathered in large numbers. When lecturing on the 'Extinction of Stillness' chapter, the earth shook. After finishing the lecture, he returned to the mountain. Prince Boling asked the Chan Master: 'When the appearance of external circumstances arises, you do not say that it arises from the circumstances, how do you know it is a condition, and want to stop its arising?' The Chan Master replied: 'When the appearance of external circumstances first arises, the two natures of color and circumstance are empty. Originally there is nothing that can know or be conditioned, the measure of the mind and perception are the same. Seeing the original nature, then there is no difference between arising and not arising, at that time.'
【English Translation】 Gate (referring to the gate of practice). Supernatural powers and transformations are fully complete, not separate from your mind. All afflictions and karmic obstacles are originally empty and still. All causes and effects are like dreams and illusions. There is no Three Realms to escape, no Bodhi to seek. Humans and non-humans are equal in nature and appearance. The Great Path is vast and boundless, beyond thought and consideration. You have already attained such a Dharma, lacking nothing, what difference is there between you and a Buddha? There is no other Dharma. You only need to let your mind be free, do not intentionally engage in contemplation and practice, nor deliberately purify the mind, do not give rise to greed and hatred, do not harbor sorrow and worry, be open and unhindered, free and unrestrained. Do not do various good deeds, nor do various evil deeds. Walking, sitting, lying down, encountering any things, meeting any conditions, are all the wonderful functions of the Buddha. Happy and without worry, therefore it is called Buddha. The disciple asked: 'Since the mind is complete with everything, then what is Buddha? What is mind?' The Patriarch replied: 'Without mind, one cannot ask about Buddha; asking about Buddha cannot be separated from mind.' The disciple asked: 'Since intentional contemplation and practice are not allowed, then when external circumstances arise, how should the mind respond?' The Patriarch replied: 'External circumstances have no good or bad, good and bad arise from the mind. If the mind does not impose distinctions, where do illusory emotions arise from? Since illusory emotions do not arise, the true mind naturally knows everything. You only need to let your mind be free, without any further response, this is called the permanent Dharma body, without change. I received the sudden enlightenment Dharma gate of Great Master Can, and now I pass it on to you. Now listen carefully to my words, only live in this mountain, in the future there will be five enlightened ones who will inherit your profound teachings.' After the Patriarch finished transmitting the Dharma, he returned to Shuangfeng Mountain to live out his days. From then on, the Chan Master's Dharma seat flourished greatly. During the Yonghui era of the Tang Dynasty, the disciples lacked food, so the Chan Master went to Danyang to seek alms, eighty miles away from the mountain, personally carrying one stone and eight dou of rice, going in the morning and returning in the evening, providing for three hundred monks, two meals a day without fail, for three years. County Magistrate Xiao Yuanshan invited the Chan Master to Jianchu Temple to lecture on the 'Great Prajna Sutra', and the audience gathered in large numbers. When lecturing on the 'Extinction of Stillness' chapter, the earth shook. After finishing the lecture, he returned to the mountain. Prince Boling asked the Chan Master: 'When the appearance of external circumstances arises, you do not say that it arises from the circumstances, how do you know it is a condition, and want to stop its arising?' The Chan Master replied: 'When the appearance of external circumstances first arises, the two natures of color and circumstance are empty. Originally there is nothing that can know or be conditioned, the measure of the mind and perception are the same. Seeing the original nature, then there is no difference between arising and not arising, at that time.'
起自息。抱暗生覺緣。心時緣不逐。至如未生前。色心非養育。從空本無念。想受言念生。起發未曾起。豈用佛教令。問曰。閉目不見色。境慮乃便多。色既不關心。境從何處發。師曰。閉目不見色。內心動慮多。幻識假成用。起名終不過。知色不關心。心亦不關人。隨行有相轉。鳥去空中真。問曰。境發無處所。緣覺了知生。境謝覺還轉。覺乃變為境。若以心曳心。還為覺所覺。從之隨隨去。不離生滅際。師曰。色心前後中。實無緣起境。一念自疑忘。誰能計動靜。此知自無知。知知緣不會。當自檢本形。何須求域外。前境不變謝。后念不來今。求月執玄影。討跡逐飛禽。欲知心本性。還如視夢裡。譬之六月冰。處處皆相似。避空終不脫。求空復不成。借問鏡中像。心從何處生。問曰。恰恰用心時。若為安隱好。師曰。恰恰用心時。恰恰無心用。曲譚名相勞。直說無繁重。無心恰恰用。常用恰恰無。今說無心處。不與有心殊。問曰。智者引妙言。與心相會當。言與心路別。合則萬倍乖。師曰。方便說妙言。破病大乘道。非關本性譚。還從空化造。無念為真常。終當絕心路。離念性不動。生滅無乖誤。谷響既有聲。映象能回顧。問曰。行者體境有。因覺知境亡。前覺及後覺。並境有三心。師曰。境用非體覺。覺罷不應
【現代漢語翻譯】 現代漢語譯本 起于止息。執著于無明而生起覺知之緣。心念產生時，緣起並不追隨。至於未生之前，色（物質現象）和心（精神現象）並非由養育而來。從空性（sunyata）的根本來說，本來就沒有念頭。想（表象）、受（感受）、言（語言）、念（念頭）都是生起的現象。生起和發生都未曾真正開始，哪裡需要佛教的教令呢？ 問：閉上眼睛看不見色（物質現象），但內心的思慮卻反而增多。色既然不與心相關聯，那麼這些思慮是從哪裡產生的呢？ 答：閉上眼睛看不見色，內心卻產生許多思慮。這些都是虛幻的意識假借作用而形成，其生起和命名終究是虛假的。要知道色不與心相關聯，心也不與人相關聯。隨著行為而有現象的轉變，就像鳥飛過後空中依然空無所有一樣。 問：現象的生起沒有固定的處所，緣覺（pratyekabuddha）了知其生起。現象消失後，覺知又會轉變，覺知乃至於轉變為現象。如果用心去牽引心，反而會被覺知所覺察。這樣跟隨下去，就無法脫離生滅的界限。 答：在色、心、前、后、中，實際上沒有緣起之境。一念之間自己產生懷疑和遺忘，誰又能計算動和靜呢？這種知是自以為是的無知，知和知之間的緣起並不會合。應當自己檢查自己的本來面目，何須向外尋求呢？之前的現象不會改變和消失，之後的念頭也不會來到現在。就像想要抓住水中的月亮倒影，想要追逐飛鳥的軌跡一樣。想要知道心的本性，就像觀察夢境一樣。譬如六月的冰，處處都相似。想要逃避空性終究無法脫離，想要尋求空性也無法成功。請問鏡中的影像，心是從哪裡生起的呢？ 問：恰恰在用心的時候，怎樣才能安穩平靜呢？ 答：恰恰在用心的時候，恰恰是無心可用的時候。曲折地談論名相是徒勞的，直接說就是沒有繁瑣和沉重。無心恰恰能用，常用恰恰是無心。現在所說的無心之處，與有心並沒有什麼不同。 問：智者引用精妙的言語，與心相應。但言語和心的道路是不同的，如果強行結合，就會產生萬倍的偏差。 答：方便地說出精妙的言語，是爲了破除病癥的大乘之道。這與本性的談論無關，還是從空性中變化創造出來的。無念才是真常，最終應當斷絕心的道路。離開念頭，自性就不會動搖，生滅也不會有差錯。就像山谷的迴響是因為有聲音，鏡中的影像能夠回顧一樣。 問：修行者體驗到現象的存在，因為覺知而現象消失。之前的覺知和之後的覺知，以及現象，共有三種心。 答：現象的作用不是本體的覺知，覺知停止后不應該...
【English Translation】 English version Originating from cessation. Embracing darkness gives rise to the condition for awareness. When the mind arises, conditions do not follow. As for before birth, form (rupa) and mind (citta) are not nurtured. From the fundamental emptiness (sunyata), there is originally no thought. Conception (samjna), feeling (vedana), speech, and thought arise. Arising and occurrence have never truly begun, so where is the need for Buddhist precepts? Question: Closing the eyes and not seeing form, yet mental deliberations increase. Since form is not related to the mind, from where do these deliberations arise? Answer: Closing the eyes and not seeing form, yet the inner mind has many deliberations. These are illusory consciousnesses that falsely form functions, and their arising and naming are ultimately false. Know that form is not related to the mind, and the mind is not related to the person. Following actions, there are transformations of phenomena, just as after a bird flies, the sky remains truly empty. Question: The arising of phenomena has no fixed location, and the pratyekabuddha (one who attains enlightenment alone) knows of its arising. When phenomena cease, awareness transforms again, and awareness even transforms into phenomena. If the mind is used to pull the mind, it will be perceived by awareness. Following this path, one cannot escape the boundaries of birth and death. Answer: In form, mind, before, after, and middle, there is actually no condition for arising phenomena. In a moment of self-doubt and forgetfulness, who can calculate movement and stillness? This knowing is self-proclaimed ignorance, and the conditions for knowing and knowing will not unite. One should examine one's own original face; why seek outside? The previous phenomena do not change or cease, and the subsequent thoughts do not come to the present. It is like trying to grasp the moon's reflection in water, or trying to chase the tracks of a flying bird. If you want to know the original nature of the mind, it is like observing a dream. For example, ice in June is similar everywhere. Trying to escape emptiness ultimately cannot escape, and trying to seek emptiness cannot succeed. May I ask, from where does the image in the mirror arise? Question: Precisely when using the mind, how can one be peaceful and stable? Answer: Precisely when using the mind, it is precisely when there is no mind to use. To speak circuitously about names and forms is futile; to speak directly is without complexity or heaviness. No-mind is precisely able to be used, and constant use is precisely no-mind. The place of no-mind that is now spoken of is not different from having a mind. Question: Wise people quote exquisite words that correspond to the mind. But the paths of words and the mind are different; if they are forcibly combined, there will be a ten-thousandfold deviation. Answer: To expediently speak exquisite words is for the sake of breaking the illness of the Mahayana path. This is not related to the discussion of original nature; it is still transformed and created from emptiness. No-thought is true constancy, and ultimately one should sever the path of the mind. Separated from thought, the self-nature will not waver, and birth and death will not have errors. Just as the echo in the valley is because there is sound, and the image in the mirror can look back. Question: Practitioners experience the existence of phenomena, and because of awareness, phenomena disappear. The previous awareness and the subsequent awareness, as well as phenomena, have three minds in total. Answer: The function of phenomena is not the awareness of the substance; after awareness ceases, one should not...
思。因覺知境亡。覺時境不起。前覺及後覺。並境有三遲。問曰。住定俱不轉。將為正三昧。諸業不能牽。不知細無明。徐徐躡其後。師曰。復聞別有人。虛執起心量。三中事不成。不轉還虛妄。心為正受縛。為之凈業障。心塵萬分一。不了說無明。細細習因起。徐徐名相生。風來波浪轉。欲靜水還平。更欲前途說。恐畏後心驚。無念大獸吼。性空下霜雹。星散穢草摧。縱橫飛鳥落。五道定紛綸。四魔不前卻。既如猛火燎。還如利劍斫。問曰。賴覺知萬法。萬法本來然。若假照用心。只得照用心。不應心裡事。師曰。賴覺知萬法。萬法終無賴。若假照用心。應不在心外。問曰。隨隨無揀擇。明心不現前。復慮心闇昧。在心用功行。智障復難除。師曰。有此不可有。尋此不可尋。無揀即真擇。得闇出明心。慮者心冥昧。存心托功行。何論智障難。至佛方為病。問曰。折中訊息間。實亦難安怗。自非用行人。此難終難見。師曰。折中欲訊息。訊息非難易。先觀心處心。次推智中智。第三照推者。第四通無記。第五解脫名。第六等真偽。第七知法本。第八慈無為。第九遍空陰。第十雲雨被。最盡彼無覺。無明生本智。映象現三業。幻人化四衢。不住空邊盡。當照有中無。不出空有內。未將空有俱。號之名折中。折中非言說。
安怗無處安。用行何能決。問曰。別有一種人。善解空無相。口言定亂一。複道有中無。同證用常寂。知覺寂常用。用心會真理。復言用無用。智慧方便多。言亂與理合。如如理自如。不由識心會。既知心會非。心心復相泯。如是難知法。永劫不能知。同此用心人。法所不能化。師曰。別有證空者。還如前偈論。行空守寂滅。識見暫時翻。會真是心量。終知未了原。又說息心用。多智疑相似。良由性不明。求空且勞己。永劫住幽識。抱相都不知。放光便動地。于彼欲何為。問曰。前件看心者。復有羅瀫難。師曰。看心有羅瀫。幻心何待看。況無幻心者。從容下口難。問曰。久有大基業。心路差互間。得覺微細障。即達于真際。自非善巧師。無能決此理。仰惟我大師。當爲開要門。引導用心者。不令失正道。師曰。法性本基業。夢境成差互。實相微細身。色心常不悟。忽逢混沌士。哀怨愍群生。托疑廣設問。抱理內常明。生死幽徑徹。譭譽心不驚。野老顯分答。法相愧來儀。蒙發群生藥。還如色性為。顯慶元年。邑宰蕭元善請住建初。師辭。不獲免。遂命入室。上首智巖。付囑法印。令以次傳授。將下山。謂眾曰。吾不復踐此山矣。時鳥獸哀號。逾月不止。庵前有四大桐樹。仲夏之月。忽自凋落。明年正月二十三日。不
【現代漢語翻譯】 現代漢語譯本 安怗（音譯，含義不詳）無處安身。運用行為如何能夠決斷？ 問：另外有一種人，善於理解空和無相的道理，口頭上說安定和混亂是一回事，又說有中無，共同證明運用是常寂的。知覺寂靜而常用，用心去領會真正的道理，又說運用是無用的，智慧方便很多。說混亂與真理相合，如如不動，真理自然如是，不是通過意識心去領會的。既然知道用心領會是錯誤的，心與心又互相泯滅。這樣的難以理解的佛法，永遠也無法得知。和這種用心的人一樣，佛法所不能教化。 師父說：另外有證明空性的人，還像前面的偈語所說的那樣，行為上執著于空，守護寂滅，意識見解暫時改變。認為領會真實就是心的作用，最終才知道沒有明白本源。又說停止心的作用，多智的人疑惑相似。實在是因為自性不明白，求空反而使自己勞累。永遠住在幽暗的意識中，抱著表相什麼都不知道。稍微放光就地動山搖，對於他們又能做什麼呢？ 問：前面所說的看心的人，又有羅瀫（音譯，含義不詳）的困難。 師父說：看心有羅瀫，虛幻的心有什麼可看的？更何況沒有虛幻心的人，從容地說出真理很難。 問：長久以來有大的基業，心路在差別和錯誤之間。得到覺悟，發現微細的障礙，就能達到真實的境界。如果不是善於引導的老師，無法決斷這個道理。仰仗我的大師，應當為我們開啟重要的法門，引導用心的人，不讓他們失去正道。 師父說：法性是根本的基業，夢境造成差別和錯誤。實相是微細的身，色和心常常不能領悟。忽然遇到混沌的人，哀憐悲憫眾生，假託疑問廣泛地提問，內心抱著真理常常明白。生死幽暗的道路徹底明白，譭謗和讚譽都不能使內心驚動。鄉野老者顯現出分別的回答，佛法的表相慚愧地前來學習。矇昧的眾生得到啓發，還像色和性的作用一樣。 顯慶元年，縣令蕭元善請師父住在建初寺，師父推辭，沒有獲得免除。於是命令進入室內，上首弟子智巖，付囑法印，命令依次傳授。將要下山的時候，對眾人說：我不再踏上這座山了。當時鳥獸哀號，一個月也不停止。庵前有四大棵桐樹，仲夏的月份，忽然自己凋落。第二年正月二十三日，不...
【English Translation】 English version An Tie (transliteration, meaning unknown) has nowhere to rest. How can actions be decided? Question: There is another kind of person who is good at understanding the principles of emptiness and non-form, verbally saying that stability and chaos are the same thing, and also saying that there is nothing in something, jointly proving that application is constant stillness. Awareness is still and constantly used, using the mind to understand the true principle, and also saying that application is useless, with many wise and convenient methods. Saying that chaos is in accordance with truth, as it is, the truth is naturally as it is, not understood through the conscious mind. Since it is known that using the mind to understand is wrong, the mind and mind then annihilate each other. Such difficult-to-understand Dharma can never be known. Like this kind of person who uses the mind, the Dharma cannot transform them. The master said: Another person who proves emptiness is still like the previous verse, clinging to emptiness in action, guarding stillness and extinction, and temporarily changing their conscious views. Thinking that understanding truth is the function of the mind, they will eventually know that they have not understood the origin. Also saying to stop the function of the mind, the wise doubt that it is similar. It is really because the self-nature is not understood, seeking emptiness only makes oneself tired. Forever dwelling in the dark consciousness, embracing appearances without knowing anything. Slightly emitting light causes the earth to shake, what can be done for them? Question: The person who looks at the mind as mentioned earlier has the difficulty of Luo Hu (transliteration, meaning unknown). The master said: Looking at the mind has Luo Hu, what is there to look at in the illusory mind? Moreover, for those who have no illusory mind, it is difficult to speak the truth calmly. Question: For a long time, there has been a great foundation, and the path of the mind is between differences and errors. Gaining enlightenment and discovering subtle obstacles can reach the realm of truth. If it is not a teacher who is good at guiding, it is impossible to decide this principle. Relying on my master, you should open the important Dharma gate for us, guide those who use their minds, and not let them lose the right path. The master said: Dharma-nature is the fundamental foundation, and dreams create differences and errors. True form is a subtle body, and form and mind are often not understood. Suddenly encountering a chaotic person, pitying and compassionate for sentient beings, pretending to ask questions widely, and holding the truth in their hearts, they are often clear. The dark path of birth and death is thoroughly understood, and slander and praise cannot startle the heart. The old man in the countryside reveals separate answers, and the appearance of the Dharma comes to learn with shame. Ignorant sentient beings are enlightened, just like the function of form and nature. In the first year of Xianqing, the county magistrate Xiao Yuanshan invited the master to live in Jianchu Temple. The master declined, but was not exempted. So he ordered to enter the room, the chief disciple Zhiyan, entrusted the Dharma seal, and ordered to pass it on in order. When he was about to go down the mountain, he said to the crowd: I will never set foot on this mountain again. At that time, the birds and beasts wailed, and did not stop for a month. There were four large paulownia trees in front of the hermitage, and in the midsummer month, they suddenly withered by themselves. On the twenty-third day of the first month of the following year, not...
疾而逝。窆于雞籠山。
四祖下二世(旁出)
金陵牛頭山融禪師法嗣
牛頭山智巖禪師者
曲阿人也。姓華氏。弱冠智勇過人。身長七尺六寸。隋大業中。為郎將。常以弓掛一濾水囊隨行。所至汲用。累從大將征討。頻立戰功。唐武德中。年四十。遂乞出家。入舒州皖公山。從寶月禪師為弟子后。一日宴坐。睹異僧身長丈餘。神姿爽㧞。詞氣清朗。謂師曰。卿八十生出家。宜加精進。言訖不見。嘗在谷中入定。山水暴漲。師怡然不動。其水自退。有獵者遇之。因改過修善。復有昔同從軍者二人。聞師隱遁。乃共入山。尋之既見。因謂師曰。郎將狂邪。何為住此。師曰。我狂欲醒。君狂正發。夫嗜色淫聲。貪榮冒寵。流轉生死。何由自出。二人感悟。嘆息而去。師后謁融禪師。發明大事。融謂師曰。吾受信大師真訣。所得都亡。設有一法勝過涅槃。吾說亦如夢幻。夫一塵飛而翳天。一芥墮而覆地。汝今已過此見。吾復何云。山門化導當付之於汝。師稟命為第二世。后以正法。付方禪師。師住白馬棲玄兩寺。又遷石頭城。于儀鳳二年正月十日示滅。顏色不變。屈伸如生。室有異香。經旬不歇。遺言水葬焉。
金陵鐘山曇璀禪師者
吳郡人也。姓顏氏。初謁融禪師。融目而奇之。乃
【現代漢語翻譯】 現代漢語譯本：
去世得很突然。被安葬在雞籠山。
四祖門下二世（旁出）
金陵牛頭山融禪師的法嗣
牛頭山智巖禪師，
是曲阿人。姓華氏。年輕時智勇過人，身高七尺六寸。隋朝大業年間，擔任郎將。經常用弓掛著一個濾水囊隨身攜帶，每到一處就汲水使用。多次跟隨大將征討，屢立戰功。唐朝武德年間，年四十歲，於是請求出家，進入舒州皖公山，跟隨寶月禪師為弟子。之後，有一天禪坐時，看到一個奇異的僧人，身高一丈多，神態清爽挺拔，言辭語氣清朗。對智巖禪師說：『你八十歲才出家，應該更加精進。』說完就不見了。智巖禪師曾經在山谷中入定，山洪暴漲，智巖禪師怡然不動，洪水自己退去。有獵人遇到他，因此改過修善。又有以前一同從軍的兩個人，聽說智巖禪師隱居，就一起入山尋找他。找到后，就對智巖禪師說：『郎將你瘋了嗎？為什麼住在這裡？』智巖禪師說：『我瘋了想要醒悟，你們的瘋狂才正要發作。沉迷於美色淫樂，貪圖榮華權勢，在生死中流轉，怎麼能夠自己解脫？』二人感悟，嘆息而去。智巖禪師後來拜見融禪師，明白了大事。融禪師對智巖禪師說：『我接受了信大師的真訣，所得的一切都空無所有。假設有一法勝過涅槃，我說來也如同夢幻。一粒塵埃飛起就能遮蔽天空，一粒芥子掉落就能覆蓋大地。你現在已經超越了這種見解，我還能說什麼呢？山門的教化引導應當交付給你。』智巖禪師接受命令，成為第二世。後來將正法，交付給方禪師。智巖禪師住在白馬寺和棲玄寺，又遷到石頭城，在儀鳳二年正月十日示寂。顏色沒有改變，屈伸如活著一樣。室內有奇異的香味，經過十幾天都不消散。遺言用水葬。
金陵鐘山曇璀禪師，
是吳郡人。姓顏氏。最初拜見融禪師，融禪師看了他覺得很奇異，於是
【English Translation】 English version:
He passed away suddenly and was buried at Mount Jilong (Chicken Cage Mountain).
The Second Generation under the Fourth Patriarch (Collateral Lineage)
Disciple of Chan Master Rong of Niutou Mountain (Ox-Head Mountain) in Jinling (present-day Nanjing)
Chan Master Zhiyan of Niutou Mountain,
was a native of Qu'a. His surname was Hua. In his youth, he possessed extraordinary wisdom and courage, standing seven feet six inches tall. During the Daye era of the Sui Dynasty, he served as a Lang Jiang (a military officer). He always carried a water-filtering bag hanging from his bow, using it to draw water wherever he went. He repeatedly followed the generals in their campaigns, frequently achieving military merits. During the Wude era of the Tang Dynasty, at the age of forty, he requested to leave home and entered Mount Wangong in Shuzhou, becoming a disciple of Chan Master Baoyue. Later, one day while meditating, he saw an extraordinary monk, over ten feet tall, with a refreshing and upright demeanor, and a clear and bright tone. The monk said to Zhiyan: 'You left home at the age of eighty; you should be even more diligent.' After speaking, he disappeared. Zhiyan once entered samadhi (deep meditation) in a valley, and a flash flood occurred. Zhiyan remained still and unmoved, and the water receded on its own. A hunter encountered him and, as a result, reformed his ways and cultivated goodness. Furthermore, two former comrades who had served in the military with him heard of Zhiyan's reclusion and entered the mountain together to find him. Upon finding him, they said to Zhiyan: 'Lang Jiang, are you crazy? Why are you living here?' Zhiyan said: 'I am crazy and want to awaken; your madness is just beginning to erupt. Being addicted to sensual pleasures and sounds, greedy for glory and favor, transmigrating in birth and death, how can you liberate yourselves?' The two were moved and sighed before leaving. Later, Zhiyan visited Chan Master Rong and understood the great matter. Chan Master Rong said to Zhiyan: 'I received the true secret from Great Master Xin (Daoxin, the Fourth Patriarch), and all that is attained is empty. Even if there were a dharma (teaching) superior to Nirvana (liberation), my explanation of it would be like a dream. A single speck of dust flying can obscure the sky, a single mustard seed falling can cover the earth. You have now surpassed this view; what more can I say? The guidance and transformation of the Sangha (Buddhist community) should be entrusted to you.' Zhiyan received the order and became the second generation. Later, he entrusted the true dharma to Chan Master Fang. Zhiyan resided at both Baima Temple (White Horse Temple) and Qixuan Temple, and then moved to Stone City. He passed away on the tenth day of the first month of the second year of the Yifeng era. His complexion did not change, and his limbs were as flexible as if he were alive. There was an unusual fragrance in the room that did not dissipate for more than ten days. His last words were to be cremated and have his ashes scattered in water.
Chan Master Tan Cui of Zhong Mountain (Bell Mountain) in Jinling,
was a native of Wujun. His surname was Yan. He initially visited Chan Master Rong, who looked at him and found him extraordinary, so
告之曰。色聲為無生之鴆毒。受想是至人之坑阱。子知之乎。師默而審之。大悟玄旨。尋晦跡鐘山。多歷年所。茅庵瓦缶。以終老焉。唐天授三年二月六日。恬然入定。七日而滅。
四祖下三世四世(旁出不列章次)
四祖下五世(旁出)
金陵牛頭山持禪師法嗣
牛頭山智威禪師者
江寧人也。姓陳氏。依天寶寺統法師出家。謁法持禪師。傳授正法。自爾江左學徒。皆奔走門下。有慧忠者。目為法器。師嘗有偈示曰。莫繫念。念成生死河。輪迴六趣海。無見出長波。忠答曰。念想由來幻。性自無終始。若得此中意。長波當自止。師又示偈曰。餘本性虛無。緣妄生人我。如何息妄情。還歸空處坐。忠答曰。虛無是實體。人我何所存。妄情不須息。即泛般若船。師知其了悟。乃付以院事。隨緣化導。終於延祚寺。
四祖下六世(旁出)
金陵牛頭山威禪師法嗣
牛頭山慧忠禪師者
潤州人也。姓王氏。年二十三。受業于莊嚴寺。聞威禪師出世。乃往謁之。威才見曰。山主來也。師感悟微旨。遂給侍左右。后辭詣諸方。巡禮威于具戒院。見凌霄藤遇夏萎悴。人慾伐之。因謂之曰。勿剪。慧忠還時。此藤更生。及師回。果如其言。即以山門付囑訖。出居延祚寺。師
【現代漢語翻譯】 （法持禪師）告訴他說：『色（rupa，物質現象）聲（shabda，聲音）是無生的鴆毒，受（vedana，感受）想（samjna，知覺）是至人的坑阱，你知道嗎？』禪師沉默而仔細地思考這個問題，最終徹底領悟了玄妙的旨意。之後便隱居於鐘山，在那裡度過了很多年。住在茅草菴，用瓦罐為器，在那裡安度晚年。唐朝天授三年二月六日，安詳地進入禪定，七天後圓寂。
四祖（第四代祖師道信）門下三世、四世（旁支不列入章節次序）
四祖門下五世（旁支）
金陵牛頭山持禪師的法嗣
牛頭山智威禪師
是江寧人，姓陳。在天寶寺依止統法師出家。拜見法持禪師，接受並傳承正法。從此，江左的學徒們都奔向他的門下。其中有位慧忠禪師，（智威禪師）認為他是可造就的法器。智威禪師曾經作偈語開示說：『不要執著于念頭，念頭會成為生死之河，在六道輪迴之海中，無法從中脫離。』慧忠禪師回答說：『念想本來就是虛幻的，自性本來就沒有終始。如果能夠領悟其中的真意，生死之河自然就會停止。』智威禪師又作偈語開示說：『我的本性本來是虛無的，因為虛妄才產生人我的分別。如何才能止息虛妄的情感，迴歸空性的處所安坐？』慧忠禪師回答說：『虛無才是真正的實體，人我的分別又存在於哪裡呢？虛妄的情感不需要止息，當下就可以乘上般若之船。』智威禪師知道他已經了悟，於是把寺院事務交付給他，隨順因緣教化引導眾生，最終在延祚寺圓寂。
四祖門下六世（旁支）
金陵牛頭山威禪師的法嗣
牛頭山慧忠禪師
是潤州人，姓王。二十三歲時，在莊嚴寺受戒。聽說威禪師出世，於是前去拜見他。威禪師一見到他就說：『山主來了。』慧忠禪師因此感悟到精微的旨意，於是就在威禪師左右侍奉。後來辭別威禪師前往各地遊歷參學。威禪師在具戒院，看到凌霄藤在夏天枯萎凋謝，有人想要砍掉它，慧忠禪師就對他說：『不要剪。慧忠回來的時候，這藤就會重新生長。』等到慧忠禪師回來，果然如他所說。於是威禪師就把山門交付給他，之後自己就住在延祚寺。慧忠禪師
【English Translation】 He (Fachi Chan Master) told him: 'Form (rupa) and sound (shabda) are the poisonous drugs of non-birth; sensation (vedana) and perception (samjna) are the pitfalls for the perfected person. Do you know this?' The Chan master remained silent and carefully contemplated this question, eventually thoroughly realizing the profound meaning. Afterwards, he secluded himself in Zhongshan Mountain, where he spent many years. He lived in a thatched hut, using earthenware pots, and spent his remaining years there. On the sixth day of the second month of the third year of the Tianshou era of the Tang Dynasty, he peacefully entered samadhi (meditative absorption), and passed away seven days later.
The third and fourth generations under the Fourth Ancestor (Daoxin) (side lineages not listed in chapter order)
The fifth generation under the Fourth Ancestor (side lineage)
Dharma heir of Chan Master Chi of Niutou Mountain in Jinling
Chan Master Zhiwei of Niutou Mountain
Was a native of Jiangning, with the surname Chen. He left home at Tianbao Temple under Dharma Master Tong. He visited Chan Master Fachi, receiving and transmitting the orthodox Dharma. From then on, students from Jiangzuo all flocked to his door. Among them was Huizhong, whom (Zhiwei Chan Master) considered a vessel of Dharma. Zhiwei Chan Master once gave a verse, saying: 'Do not cling to thoughts; thoughts become the river of birth and death, in the sea of the six realms of reincarnation, unable to escape from the long waves.' Chan Master Huizhong replied: 'Thoughts are originally illusory; the nature itself has no beginning or end. If one can understand the meaning within this, the long waves will naturally stop.' Zhiwei Chan Master then gave another verse, saying: 'My original nature is inherently empty; due to delusion, the distinction between self and others arises. How can one cease deluded emotions and return to the empty place to sit?' Chan Master Huizhong replied: 'Emptiness is the true substance; where does the distinction between self and others exist? Deluded emotions do not need to be ceased; one can immediately board the prajna (wisdom) boat.' Zhiwei Chan Master knew that he had awakened, so he entrusted the affairs of the monastery to him, guiding and transforming beings according to conditions, and eventually passed away at Yanzuo Temple.
The sixth generation under the Fourth Ancestor (side lineage)
Dharma heir of Chan Master Wei of Niutou Mountain in Jinling
Chan Master Huizhong of Niutou Mountain
Was a native of Runzhou, with the surname Wang. At the age of twenty-three, he received ordination at Zhuangyan Temple. Hearing that Chan Master Wei had appeared in the world, he went to visit him. As soon as Chan Master Wei saw him, he said: 'The mountain master has arrived.' Chan Master Huizhong thus realized the subtle meaning, and then served Chan Master Wei on his left and right. Later, he bid farewell to Chan Master Wei and traveled to various places to study. Chan Master Wei, at the Ordination Courtyard, saw a trumpet creeper (Lingsiao vine) withering in the summer, and someone wanted to cut it down. Chan Master Huizhong then said to him: 'Do not cut it. When Huizhong returns, this vine will grow again.' When Chan Master Huizhong returned, it was indeed as he had said. Thereupon, Chan Master Wei entrusted the mountain gate to him, and then he himself resided at Yanzuo Temple. Chan Master Huizhong
平生一衲。不易器用。唯一鐺。嘗有供僧谷兩廩。盜者窺伺。虎為守之。縣令張遜者。至山頂謁。問師有何徒弟。師曰。有三五人。遜曰。如何得見。師敲禪床。有三虎哮吼而出。遜驚怖而退。后眾請入城。居莊嚴舊寺。師欲于殿東。別創法堂。先有古木。群鵲巢其上。工人將伐之。師謂鵲曰。此地建堂。汝等何不速去。言訖。群鵲乃遷巢他樹。初筑基。有二神人。定其四角。復潛資夜役。遂不日而就。繇是四方學徒雲集。得法者有三十四人。各住一方。轉化多眾。師有安心偈曰。人法雙凈。善惡兩忘。直心真實。菩提道場。大曆三年。石室前掛鐺樹。掛衣藤。忽盛夏枯死。四年六月十五日。集僧布薩訖。命侍者淨髮浴身。至夜有瑞雲。覆其精舍。空中復聞天樂之聲。詰旦怡然坐化。時風雨暴作。震折林木。復有白虹。貫于巖壑。五年春。茶毗。獲舍利。不可勝計。
宣州安國寺玄挺禪師
初參威禪師。侍立次。有講華嚴僧問。真性緣起其義云何。威良久。師遽召曰。大德正興一念問時。是真性中緣起。其僧言下大悟。或問南宗自何而立。曰心宗非南北。
舒州天柱山崇慧禪師者
彭州人也。姓陳氏。唐乾元初。往舒州天柱山創寺。永泰元年。賜額。僧問。如何是天柱境。師曰。主簿山高難
【現代漢語翻譯】 現代漢語譯本： 玄挺禪師平生只有一件僧衣，不輕易更換器物，只有一個飯鍋。他曾經接受信徒供養的兩座糧倉的穀物。有盜賊窺伺，但有老虎為他守護。縣令張遜，曾到山頂拜謁玄挺禪師，問禪師有多少徒弟。禪師說：『有三五人。』張遜說：『如何能得見？』禪師敲擊禪床，有三隻老虎咆哮而出。張遜驚恐而退。後來，眾人請禪師入城，居住在莊嚴舊寺。禪師想在殿東，另外建造法堂。那裡先有一棵古樹，一群喜鵲在樹上築巢。工匠將要砍伐它，禪師對喜鵲說：『這裡要建造法堂，你們為何不趕快離去？』說完，群鵲就遷巢到其他樹上。剛開始打地基時，有兩位神人，確定了法堂的四個角，又暗中資助夜間施工，於是法堂很快就建成了。因此，四方學徒雲集，得法的有三十四人，各自住在一方，教化了眾多的人。禪師有安心偈說：『人法雙凈，善惡兩忘，直心真實，菩提道場。』大曆三年，石室前掛飯鍋的樹，掛僧衣的藤，忽然在盛夏枯死。四年六月十五日，玄挺禪師召集僧眾舉行布薩儀式完畢，命令侍者為他剃髮沐浴。到了晚上，有祥瑞的雲彩，覆蓋了他的精舍，空中又聽到天樂之聲。第二天早晨，禪師安詳地坐化。當時風雨大作，震斷了林木，又有白色的彩虹，貫穿于山谷。五年春天，火化禪師的遺體，獲得了無數的舍利（佛教聖物，為高僧火化後遺留的結晶體）。
宣州安國寺玄挺禪師
最初參拜威禪師。侍立在旁時，有位講解《華嚴經》的僧人問道：『真性緣起，它的含義是什麼？』威禪師沉默良久。玄挺禪師突然召那位僧人說：『大德您正在興起一念提問時，這就是真性中的緣起。』那位僧人當即大悟。有人問：『南宗（禪宗的一個派別）從何而立？』玄挺禪師說：『心宗沒有南北之分。』
舒州天柱山崇慧禪師
是彭州人，姓陳。唐乾元初年，前往舒州天柱山建立寺廟。永泰元年，朝廷賜予寺額。有僧人問：『如何是天柱山的境界？』崇慧禪師說：『主簿山高難以攀登。』
【English Translation】 English version: Zen Master Xuanting of Anguo Temple in Xuanzhou
Throughout his life, Zen Master Xuanting possessed only one kasaya (monk's robe) and did not easily change his utensils, owning only one cooking pot. He once received offerings of grain from two granaries. Thieves spied on him, but tigers guarded him. Zhang Xun, the county magistrate, visited the mountain peak to pay respects and asked the master how many disciples he had. The master replied, 'Three or five.' Zhang Xun asked, 'How can I meet them?' The master struck the Zen meditation bed, and three tigers roared and came out. Zhang Xun was frightened and retreated. Later, the people invited the master into the city to reside in the old Zhuangyan Temple. The master wanted to build a Dharma hall east of the main hall. There was an ancient tree there, and a flock of magpies nested on it. The workers were about to cut it down, but the master said to the magpies, 'This place is to be used for building a Dharma hall. Why don't you quickly leave?' After he spoke, the flock of magpies moved their nests to other trees. When the foundation was first laid, two divine beings determined the four corners of the Dharma hall and secretly provided resources for the night work, so the Dharma hall was quickly completed. As a result, students from all directions gathered, and thirty-four attained the Dharma, each residing in one direction, transforming many people. The master had a verse for peace of mind, saying: 'Both person and Dharma are pure, good and evil are both forgotten, the direct mind is true and real, the Bodhi (enlightenment) is the place of practice.' In the third year of the Dali era, the tree in front of the stone chamber where the cooking pot was hung, and the vine where the robe was hung, suddenly withered and died in midsummer. On the fifteenth day of the sixth month of the fourth year, after gathering the monks to complete the Posadha (Buddhist ceremony of confession and restoration), he ordered the attendant to shave his head and bathe his body. That night, auspicious clouds covered his abode, and the sound of heavenly music was heard in the air. The next morning, the master peacefully passed away in a seated posture. At that time, there was a violent storm, breaking trees, and a white rainbow pierced through the valleys. In the spring of the fifth year, his body was cremated, and countless sariras (Buddhist relics, crystalline remains after cremation of a highly realized monk) were obtained.
Zen Master Xuanting of Anguo Temple in Xuanzhou
Initially, he visited Zen Master Wei. While standing in attendance, a monk who lectured on the Avatamsaka Sutra (Flower Garland Sutra) asked, 'What is the meaning of 'True Nature arising from conditions'?' Zen Master Wei remained silent for a long time. Zen Master Xuanting suddenly called out to the monk, 'Virtuous One, the very moment you raise a thought to ask, that is the arising from conditions within True Nature.' The monk immediately attained great enlightenment. Someone asked, 'From where does the Southern School (a branch of Zen Buddhism) originate?' Zen Master Xuanting said, 'The Mind School has no north or south.'
Zen Master Chonghui of Tianzhu Mountain in Shuzhou
Was a native of Pengzhou, with the surname Chen. In the early years of the Qianyuan era of the Tang Dynasty, he went to Tianzhu Mountain in Shuzhou to establish a temple. In the first year of the Yongtai era, the court granted the temple a name. A monk asked, 'What is the realm of Tianzhu Mountain?' Zen Master Chonghui said, 'The mountain of the Chief Secretary is high and difficult to climb.'
見日。玉鏡峰前易曉人。問達磨未來此土時。還有佛法也無。師曰。未來且置。即今事作么生。曰某甲不會。乞師指示。師曰。萬古長空。一朝風月。僧無語。師復曰。阇梨會么。曰不會。師曰。自己分上作么生。幹他達磨來與未來作么。他家來大似賣卜漢。見汝不會。為汝錐破卦文。才生吉㐫。盡在汝分上。一切自看。僧曰。如何是解卜底人。師曰。汝才出門時。便不中也。問如何是天柱家風。師曰。時有白雲來閉戶。更無風月四山流。問亡僧遷化。向甚麼處去也。師曰𤅬岳峰高長積翠。舒江明月色光暉。問如何是大通智勝佛。師曰。曠大劫來未曾壅滯。不是大通智勝佛是甚麼。曰為甚麼佛法不現前。師曰。只為汝不會。所以成不現前。汝若會去。亦無佛可成。問如何是道。師曰。白雲覆青嶂。蜂蝶戀庭華。問從上諸聖有何言說。師曰。汝今見吾有何言說。問宗門中事請師舉唱。師曰。石牛長吼真空外。木馬嘶時月隱山。問如何是和尚利人處。師曰。一雨普滋。千山秀色。問如何是天柱山中人。師曰。獨步千峰頂。優遊九曲泉。問如何是西來意。師曰。白猿抱子來青嶂。蜂蝶銜華綠蕊間。大曆十四年歸寂。塔于山之北。
潤州鶴林玄素禪師者
延陵人也。姓馬氏。晚參威禪師。遂悟性宗。后居鶴林寺。
【現代漢語翻譯】 現代漢語譯本： 僧人見日，（問）『玉鏡峰前容易醒悟的人，請問達磨（Bodhidharma，禪宗始祖）未來到中國時，這裡還有佛法嗎？』 禪師說：『未來之事暫且放下，就說現在的事怎麼樣？』 僧人說：『我不會，請禪師指示。』 禪師說：『萬古長空，一朝風月。』僧人無語。 禪師又說：『你明白嗎？』 僧人說：『不明白。』 禪師說：『自己本分上的事怎麼樣，管他達磨來不來幹什麼？他來就像個賣卦的，見你不會，為你錐破卦文，才生出吉兇，全在你自己的本分上，一切自己去看。』 僧人說：『如何是解卦的人？』 禪師說：『你才出門時，就不中了。』 （又）問：『如何是天柱（山）的家風？』 禪師說：『時有白雲來閉戶，更無風月四山流。』 （又）問：『亡僧遷化，向什麼地方去了？』 禪師說：『𤅬岳峰高長積翠，舒江明月色光輝。』 （又）問：『如何是大通智勝佛（Mahābhijñā-jñānābhibhū，佛名）？』 禪師說：『曠大劫來未曾壅滯，不是大通智勝佛是什麼？』 （又）問：『為什麼佛法不現前？』 禪師說：『只因爲你不會，所以才成不現前。你若會了，亦無佛可成。』 （又）問：『如何是道？』 禪師說：『白雲覆青嶂，蜂蝶戀庭華。』 （又）問：『從上諸聖有什麼言說？』 禪師說：『你今見我有什麼言說？』 （又）問：『宗門中的事請禪師舉唱。』 禪師說：『石牛長吼真空外，木馬嘶時月隱山。』 （又）問：『如何是和尚利人的地方？』 禪師說：『一雨普滋，千山秀色。』 （又）問：『如何是天柱山中的人？』 禪師說：『獨步千峰頂，優遊九曲泉。』 （又）問：『如何是西來意？』 禪師說：『白猿抱子來青嶂，蜂蝶銜華綠蕊間。』 大曆十四年圓寂，塔在山的北面。
潤州鶴林玄素禪師
是延陵人，姓馬氏。晚年參拜威禪師，於是領悟性宗。後來居住在鶴林寺。
【English Translation】 English version: A monk saw the sun and (asked), 'Before Yujing Peak, it's easy for people to awaken. May I ask, when Bodhidharma (達磨, the first patriarch of Zen) had not yet come to this land, was there still the Buddha-dharma here?' The Zen master said, 'Put aside the future for now. What about the present?' The monk said, 'I don't understand. Please instruct me, Master.' The Zen master said, 'The vast sky of eternity, a fleeting breeze and moon.' The monk was speechless. The Zen master further said, 'Do you understand?' The monk said, 'I don't understand.' The Zen master said, 'What about your own inherent nature? What does it matter whether Bodhidharma comes or not? His coming is just like a fortune-teller. Seeing that you don't understand, he pierces the trigram for you. The arising of good or bad fortune is entirely up to you. Look into everything yourself.' The monk said, 'What is a fortune-teller?' The Zen master said, 'The moment you step out the door, you've already missed it.' (Someone) asked, 'What is the family style of Tianzhu (Mountain)?' The Zen master said, 'Sometimes white clouds come to close the door, and there is no wind or moon flowing through the four mountains.' (Someone) asked, 'Where does a deceased monk go after passing away?' The Zen master said, '𤅬 Yue Peak is high and perpetually green, the bright moon over Shu River shines with radiant light.' (Someone) asked, 'What is Mahābhijñā-jñānābhibhū Buddha (大通智勝佛, name of a Buddha)?' The Zen master said, 'For vast kalpas, it has never been obstructed. If it's not Mahābhijñā-jñānābhibhū Buddha, what is it?' (Someone) asked, 'Why does the Buddha-dharma not manifest?' The Zen master said, 'Precisely because you don't understand, it becomes unmanifest. If you understand, there is no Buddha to attain.' (Someone) asked, 'What is the Tao?' The Zen master said, 'White clouds cover the green peaks, bees and butterflies are enamored with the flowers in the courtyard.' (Someone) asked, 'What teachings did the past sages have?' The Zen master said, 'What teachings do you see me having now?' (Someone) asked, 'Please, Master, expound on the matters within the Zen school.' The Zen master said, 'The stone ox roars eternally beyond the empty void, the wooden horse neighs as the moon hides behind the mountain.' (Someone) asked, 'How does the abbot benefit people?' The Zen master said, 'One rain universally nourishes, a thousand mountains display vibrant colors.' (Someone) asked, 'What is a person from Tianzhu Mountain?' The Zen master said, 'Walking alone on the peaks of a thousand mountains, leisurely wandering the streams of the Nine Bends.' (Someone) asked, 'What is the meaning of the coming from the West?' The Zen master said, 'A white ape carries its cub to the green peaks, bees and butterflies carry flowers among the green buds.' He passed away in the fourteenth year of the Dali era. His stupa is located north of the mountain.
Zen Master Xuansu of Helin Temple in Runzhou
Was a native of Yanling, with the surname Ma. In his later years, he studied with Zen Master Wei and thus awakened to the nature of the Dharma. Later, he resided at Helin Temple.
一日有屠者禮謁。愿就所居辦供。師欣然而往。眾皆見訝。師曰。佛性平等。賢愚一致。但可度者。吾即度之。復何差別之有。僧問。如何是西來意。師曰。會即不會。疑即不疑。又曰。不會不疑底。不疑不會底。有僧扣門。師問。是甚麼人。曰是僧。師曰。非但是僧。佛來亦不著。曰為甚麼不著。師曰。無汝棲泊處。
四祖下七世(旁出)
金陵牛頭山忠禪師法嗣
天臺山佛窟巖惟則禪師者
京兆人也。姓長孫氏。初謁忠禪師。大悟玄旨。乃曰。天地無物也。物我無物也。雖無物也。而未嘗無物也。如此則聖人如影。百姓如夢。孰為死生哉。至人以是能獨照。能為萬物主。吾知之矣。遂南遊天臺。隱於瀑布之西巖。元和中。慕道者日至。有弟子可素。遂築室廬。漸成法席。佛窟之稱。自師始也。僧問。如何是那羅延箭。師曰。中的也。忽一日告門人曰。汝其勉之。閱二日跏趺而寂。后三年塔全身於本山(唐韓文公撰碑。今存國清寺)。
鶴林素禪師法嗣
杭州徑山道欽禪師者
蘇州崑山人也。姓朱氏。初服膺儒教。年二十八。遇素禪師。謂之曰。觀子神氣溫粹。真法寶也。師感悟。因求為弟子。素躬與落髮。乃戒之曰。汝乘流而行。逢徑即止。師遂南邁。抵臨安。見東
【現代漢語翻譯】 現代漢語譯本： 一日，有個屠夫前來拜訪，希望能在禪師居住的地方設宴供養。禪師欣然前往，眾僧都感到驚訝。禪師說：『佛性是平等的，賢能和愚笨的人都是一樣的。只要是可以被度化的人，我就度化他，又有什麼差別呢？』有僧人問：『如何是西來意（Bodhidharma從西方帶來的禪宗真諦）？』禪師說：『會即不會，疑即不疑。』又說：『不會不疑的，不疑不會的。』有僧人敲門，禪師問：『是什麼人？』回答說：『是僧人。』禪師說：『非但是僧人，即使是佛來了，也不執著。』問：『為什麼不執著？』禪師說：『沒有你棲身的地方。』
四祖下七世（旁出）
金陵牛頭山忠禪師法嗣
天臺山佛窟巖惟則禪師
是京兆人，姓長孫。最初拜見忠禪師，大悟玄妙的旨意，於是說：『天地本無一物，物與我皆是空。雖說無物，卻又未嘗不是處處有物。如此看來，聖人如影，百姓如夢，哪裡有什麼生死可言呢？達到極高境界的人因此能夠獨立照見真理，能夠成為萬物的主宰。我明白了！』於是南遊天臺山，隱居在瀑布西邊的巖石下。元和年間，仰慕佛道的人每天都來拜訪。弟子可素於是建造房屋，逐漸形成道場。佛窟的稱呼，就是從禪師開始的。有僧人問：『如何是那羅延箭（Narayana的箭，比喻威力強大的佛法）？』禪師說：『中的也（一定會射中目標）。』忽然有一天，禪師告訴弟子們說：『你們要努力啊。』過了兩天，禪師結跏趺坐而圓寂。三年後，弟子們在本山建塔安葬了他的全身（唐朝韓愈撰寫碑文，現在儲存在國清寺）。
鶴林素禪師法嗣
杭州徑山道欽禪師
是蘇州崑山人，姓朱。最初信奉儒教。二十八歲時，遇到素禪師，素禪師對他說：『看你的神氣溫和純粹，真是法寶啊。』道欽禪師深受感動，於是請求做素禪師的弟子。素禪師親自為他剃度，並告誡他說：『你順著水流而行，遇到徑山就停下來。』於是道欽禪師向南出發，到達臨安，看見東
【English Translation】 English version: One day, a butcher came to pay his respects and offered to host a feast at the master's residence. The master gladly accepted, which surprised the monks. The master said, 'Buddha-nature is equal for all, whether wise or foolish. I will liberate those who can be liberated. What difference is there?' A monk asked, 'What is the meaning of Bodhidharma's coming from the West (the essence of Zen Buddhism brought by Bodhidharma from the West)?' The master said, 'Understanding is not understanding, and doubt is not doubt.' He also said, 'Not understanding not doubting, not doubting not understanding.' A monk knocked on the door. The master asked, 'Who is it?' The monk replied, 'It is a monk.' The master said, 'Not only a monk, but even if the Buddha comes, I will not cling to it.' The monk asked, 'Why not cling to it?' The master said, 'There is no place for you to dwell.'
Seventh Generation under the Fourth Patriarch (Collateral Lineage)
Lineage of Zen Master Zhong of Niutou Mountain in Jinling
Zen Master Wei Ze of Foku Rock on Mount Tiantai
Was a native of Jingzhao, with the surname Changsun. He initially visited Zen Master Zhong and had a great awakening to the profound meaning. Thereupon, he said, 'Heaven and earth are without things, and things and I are without things. Although there are no things, it is not that there are never things. In this way, sages are like shadows, and the common people are like dreams. What is there to speak of life and death? The supremely realized person is thus able to illuminate truth independently and able to be the master of all things. I understand!' He then traveled south to Mount Tiantai and lived in seclusion on the west rock of the waterfall. During the Yuanhe era, those who admired the Way came to visit every day. His disciple Ke Su then built houses, gradually forming a Dharma seat. The name 'Foku' (Buddha Cave) originated with the master. A monk asked, 'What is the Narayana Arrow (Narayana's arrow, a metaphor for the powerful Dharma)?' The master said, 'It hits the mark (it will definitely hit the target).' Suddenly one day, the master told his disciples, 'You must strive diligently.' Two days later, he passed away in the lotus position. Three years later, his disciples built a pagoda on the mountain to enshrine his whole body (Han Yu of the Tang Dynasty wrote the inscription, which is now preserved in Guoqing Temple).
Lineage of Zen Master Su of Helin
Zen Master Daoqin of Jingshan Mountain in Hangzhou
Was a native of Kunshan, Suzhou, with the surname Zhu. He initially adhered to Confucianism. At the age of twenty-eight, he met Zen Master Su, who said to him, 'Observing your spirit, it is gentle and pure, truly a Dharma treasure.' Zen Master Daoqin was deeply moved and requested to become Zen Master Su's disciple. Zen Master Su personally shaved his head and admonished him, saying, 'You should go with the flow, and stop when you encounter Jingshan.' Thereupon, Zen Master Daoqin set out south, arrived at Lin'an, and saw the east
北一山。因問樵者。樵曰。此徑山也。乃駐錫焉。僧問。如何是道。師曰。山上有鯉魚。海底有蓬塵。馬祖令人送書到。書中作一圓相。師發緘。于圓相中。著一點。卻封回。(忠國師聞乃云。欽師猶被馬師惑)問如何是祖師西來意。師曰。汝問不當。曰如何得當。師曰。待吾滅后。即向汝說。馬祖令智藏來問。十二時中。以何為境。師曰。待汝回去時有信。藏曰。如今便回去。師曰。傳語卻須問取曹溪。崔趙公問。弟子今欲出家得否。師曰。出家乃大丈夫事。非將相之所能為。公於是有省。唐大曆三年。代宗詔至闕下。親加瞻禮。一日同忠國師。在內庭坐次。見帝駕來。師起立。帝曰。師何以起。師曰。檀越何得向四威儀中見貧道。帝悅。謂國師曰。欲錫欽師一名。國師欣然奉詔。乃賜號國一焉。后辭歸本山。于貞元八年十二月。示疾。說法而逝。謚大覺禪師。
四祖下八世(旁出)
佛窟則禪師法嗣
天臺山云居智禪師
嘗有華嚴院僧繼宗問。見性成佛其義云何。師曰。清凈之性。本來湛然。無有動搖。不屬有無凈穢長短取捨。體自翛然。如是明見。乃名見性。性即佛。佛即性。故曰見性成佛。曰性既清凈。不屬有無。因何有見。師曰。見無所見。曰既無所見。何更有見。師曰。見處亦
【現代漢語翻譯】 現代漢語譯本 北一山。有人問樵夫。樵夫說：『這是徑山（Jingshan，山名）』。於是（欽禪師）就在那裡駐錫。有僧人問：『什麼是道？』欽禪師說：『山上有鯉魚，海底有蓬塵。』馬祖（Mazu，禪宗大師）派人送來一封信，信中畫了一個圓圈。欽禪師打開信，在圓圈中點了一點，然後封好送回。（忠國師（Zhong Guoshi，人名）聽說后說：『欽禪師仍然被馬祖迷惑。』）有人問：『什麼是祖師西來意？』欽禪師說：『你問得不對。』那人問：『如何才能問得對？』欽禪師說：『等我圓寂后，再告訴你。』馬祖派智藏（Zhicang，人名）來問：『十二時中，以什麼為境？』欽禪師說：『等你回去時，會有信。』智藏說：『我現在就回去。』欽禪師說：『傳話時一定要問曹溪（Caoxi，地名，指六祖慧能）。』崔趙公（Cui Zhaogong，人名）問：『弟子現在想出家可以嗎？』欽禪師說：『出家乃大丈夫事，非將相之所能為。』崔趙公於是有所領悟。唐朝大曆三年，代宗（Daizong，皇帝名）下詔召欽禪師到京城，親自瞻仰禮拜。一天，欽禪師與忠國師在內庭就坐，看到皇帝駕到，欽禪師起身站立。皇帝說：『禪師為何要起身？』欽禪師說：『檀越（Dan Yue，施主）為何要在四威儀中見到貧道？』皇帝很高興，對國師說：『想賜欽禪師一個名號。』國師欣然接受詔命，於是賜號『國一』。後來，欽禪師辭別返回本山，于貞元八年十二月，示疾，說法后圓寂。謚號大覺禪師（Dajue Chanshi）。 四祖（Sizu，指道信禪師）下八世（旁出） 佛窟則禪師（Foku Ze Chanshi，人名）法嗣 天臺山云居智禪師（Tiantaishan Yunju Zhi Chanshi，人名） 曾經有華嚴院（Huayan Yuan，寺院名）的僧人繼宗（Jizong，人名）問：『見性成佛，其義如何？』智禪師說：『清凈之性，本來湛然，沒有動搖，不屬於有無、凈穢、長短、取捨，本體自然翛然。如此明見，就叫做見性。性即是佛，佛即是性，所以說見性成佛。』繼宗問：『性既然清凈，不屬於有無，為何還有見？』智禪師說：『見無所見。』繼宗問：『既然無所見，為何更有見？』智禪師說：『見處亦無。』
【English Translation】 English version At Mount Bei Yi. Someone asked a woodcutter, and the woodcutter said, 'This is Mount Jing (Jingshan, mountain name).' So (Chan Master Qin) stayed there. A monk asked, 'What is the Dao?' The Master said, 'There are carp on the mountain, and floating dust on the seabed.' Mazu (Mazu, a Chan master) sent a letter with a circle drawn in it. Chan Master Qin opened the letter, put a dot in the circle, and sealed it back. (National Teacher Zhong (Zhong Guoshi, a person's name) heard this and said, 'Chan Master Qin is still deluded by Master Ma.') Someone asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Your question is not appropriate.' The person asked, 'How can I ask appropriately?' The Master said, 'Wait until after my death, and I will tell you.' Mazu sent Zhicang (Zhicang, a person's name) to ask, 'What is taken as the object of contemplation throughout the twelve periods of the day?' The Master said, 'When you return, there will be a message.' Zhicang said, 'I will return now.' The Master said, 'When conveying the message, be sure to ask Caoxi (Caoxi, a place name, referring to the Sixth Patriarch Huineng).' Cui Zhaogong (Cui Zhaogong, a person's name) asked, 'Is it permissible for this disciple to become a monk now?' The Master said, 'Becoming a monk is a matter for great heroes, not something that generals and ministers can do.' Cui Zhaogong then had an awakening. In the third year of the Dali era of the Tang Dynasty, Emperor Daizong (Daizong, emperor's name) issued an edict summoning Chan Master Qin to the capital, and personally paid homage to him. One day, Chan Master Qin was sitting with National Teacher Zhong in the inner court when they saw the emperor arriving. Chan Master Qin stood up. The emperor said, 'Why does the Master stand up?' The Master said, 'Why does the benefactor (Dan Yue, a donor) see this poor monk in the four forms of deportment?' The emperor was very pleased and said to the National Teacher, 'I would like to bestow a name upon Chan Master Qin.' The National Teacher gladly accepted the edict, and so he was given the title 'Guo Yi'. Later, Chan Master Qin bid farewell and returned to his mountain. In the twelfth month of the eighth year of the Zhenyuan era, he showed signs of illness and passed away after giving a Dharma talk. His posthumous title was Chan Master Dajue (Dajue Chanshi). Eighth generation (collateral line) from the Fourth Patriarch (Sizu, referring to Chan Master Daoxin) Dharma successor of Chan Master Foku Ze (Foku Ze Chanshi, a person's name) Chan Master Yunju Zhi of Mount Tiantai (Tiantaishan Yunju Zhi Chanshi, a person's name) Once, a monk named Jizong (Jizong, a person's name) from Huayan Monastery (Huayan Yuan, a monastery name) asked, 'What is the meaning of seeing one's nature and becoming a Buddha?' Chan Master Zhi said, 'The pure nature is originally clear and still, without movement or disturbance, not belonging to existence or non-existence, purity or impurity, length or shortness, acceptance or rejection. The essence is naturally unconstrained. To see this clearly is called seeing one's nature. Nature is Buddha, and Buddha is nature, therefore it is said that seeing one's nature is becoming a Buddha.' Jizong asked, 'Since nature is pure and does not belong to existence or non-existence, why is there seeing?' Chan Master Zhi said, 'Seeing is seeing nothing.' Jizong asked, 'Since there is nothing to see, why is there seeing?' Chan Master Zhi said, 'The place of seeing is also non-existent.'
無。曰如是見時。是誰之見。師曰。無有能見者。曰究竟其理如何。師曰。汝知否。妄計為有。即有能所。乃得名迷。隨見生解。便墮生死。明見之人。即不然。終日見未嘗見。求名處體相不可得。能所俱絕。名為見性。曰此性遍一切處否。師曰。無處不遍。曰凡夫具否。師曰。上言無處不遍。豈凡夫而不具乎。曰因何諸佛菩薩不被生死所拘。而凡夫獨縈此苦。何曾得遍。師曰。凡夫于清凈性中。計有能所。即墮生死。諸佛大士善知清凈性中不屬有無。即能所不立。曰若如是說。即有能了不了人。師曰。了尚不可得。豈有能了人乎。曰至理如何。師曰。我以要言之。汝即應念。清凈性中。無有凡聖。亦無了不了人。凡之與聖。二俱是名。若隨名生解。即墮生死。若知假名不實。即無有當名者。又曰。此是極究竟處。若云我能了彼不能了。即是大病。見有凈穢凡聖。亦是大病。作無凡聖解。又屬撥無因果。見有清凈性可棲止。亦大病。作不棲止解亦大病。然清凈性中雖無動搖。且不壞方便應用。及興慈運悲。如是興運之處。即全清凈之性。可謂見性成佛矣。繼宗踴躍。禮謝而退。
徑山國一欽禪師法嗣
杭州鳥窠道林禪師
本郡富陽人也。姓潘氏。母朱氏。夢日光入口。因而有娠。及誕異香滿室。遂
【現代漢語翻譯】 現代漢語譯本： 問：如果這樣看的時候，是誰的見解？ 師父說：沒有能見的人。 問：究竟的道理是怎樣的？ 師父說：你知道嗎？錯誤地認為有，就有了能見和所見，因此叫做迷惑。隨著見解產生理解，就墮入生死輪迴。明瞭見到本性的人，就不是這樣。整天都在見，卻好像未曾見過，想要尋找名稱和實體相狀卻不可得。能見和所見都斷絕了，就叫做見性。 問：這個自性遍及一切處嗎？ 師父說：沒有哪個地方不遍及。 問：凡夫也具備嗎？ 師父說：上面說了沒有哪個地方不遍及，難道凡夫而不具備嗎？ 問：為什麼諸佛菩薩不被生死所束縛，而凡夫卻獨自被這痛苦纏繞，怎麼能說遍及呢？ 師父說：凡夫在清凈的自性中，認為有能見和所見，就墮入生死輪迴。諸佛大士善於了知清凈的自性中不屬於有和無，就能見和所見都不成立。 問：如果這樣說，就有能明白和不能明白的人。 師父說：明白尚且不可得，哪裡有能明白的人呢？ 問：究竟的道理是怎樣的？ 師父說：我用簡要的話來說，你就要立刻領會。清凈的自性中，沒有凡夫和聖人，也沒有能明白和不能明白的人。凡夫和聖人，都是名稱而已。如果隨著名稱產生理解，就墮入生死輪迴。如果知道假名不真實，就沒有可以當這個名稱的。 又說：這是最究竟的地方。如果說『我能明白，他不能明白』，就是大病。認為有清凈和污穢、凡夫和聖人，也是大病。認為沒有凡夫和聖人的理解，又屬於否定因果。認為有清凈的自性可以棲息停留，也是大病。認為不棲息停留的理解也是大病。然而清凈的自性中雖然沒有動搖，卻不妨礙方便的應用，以及發起慈悲之心。像這樣發起和運用之處，就是完全清凈的自性。可以說是見性成佛了。 繼宗聽后非常高興，禮拜感謝後退下。
徑山國一欽禪師的法嗣
杭州鳥窠道林禪師
是本郡富陽人。姓潘。母親朱氏，夢見日光進入口中，因此懷孕。等到出生時，奇異的香味充滿房間，於是...
【English Translation】 English version: Question: When seeing in this way, whose seeing is it? The Master said: There is no one who can see. Question: What is the ultimate principle? The Master said: Do you know? Falsely calculating that there is, then there is the seer and the seen, hence it is called delusion. Following views to generate understanding, one then falls into birth and death. A person who clearly sees the nature is not like this. All day long seeing, yet never having seen. Seeking name and form, their physical characteristics cannot be obtained. The seer and the seen are both cut off, this is called seeing the nature. Question: Does this nature pervade all places? The Master said: There is no place that it does not pervade. Question: Do ordinary people possess it? The Master said: Above it was said that there is no place that it does not pervade, how could ordinary people not possess it? Question: Why are Buddhas and Bodhisattvas not bound by birth and death, while ordinary people alone are entangled in this suffering? How can it be said to pervade? The Master said: Ordinary people, within the pure nature, calculate that there is the seer and the seen, and thus fall into birth and death. Great Buddhas and Bodhisattvas are skilled at knowing that within the pure nature, it does not belong to existence or non-existence, thus the seer and the seen are not established. Question: If it is said like this, then there are those who can understand and those who cannot understand. The Master said: Understanding is not even obtainable, how can there be someone who can understand? Question: What is the ultimate principle? The Master said: I will say it in essential words, you should immediately comprehend. Within the pure nature, there are no ordinary people or sages, nor are there those who can understand or those who cannot understand. Ordinary and sage, both are merely names. If following names to generate understanding, one then falls into birth and death. If knowing that false names are not real, then there is no one who can be named. Furthermore, he said: This is the most ultimate place. If saying 'I can understand, he cannot understand', this is a great sickness. Seeing that there is purity and impurity, ordinary people and sages, this is also a great sickness. Making an understanding that there are no ordinary people or sages, this also belongs to denying cause and effect. Seeing that there is a pure nature to dwell in, this is also a great sickness. Making an understanding of not dwelling is also a great sickness. However, within the pure nature, although there is no movement, it does not hinder the application of skillful means, and the arising of compassion. Such places of arising and application are entirely the pure nature. It can be said to be seeing the nature and becoming a Buddha. Ji Zong was overjoyed, bowed in gratitude, and withdrew.
Successor of Chan Master Guoyi Qin of Jingshan
Chan Master Daolin of Bird's Nest Temple in Hangzhou
Was a native of Fuyang in this prefecture. His surname was Pan. His mother, Zhu, dreamed of sunlight entering her mouth, and thus she became pregnant. When he was born, a strange fragrance filled the room, and so...
名香光。九歲出家。二十一于荊州果愿寺受戒。后詣長安西明寺復禮法師。學華嚴經起信論。禮示以真妄頌。俾修禪那。師問曰。初云何觀。云何用心。禮久而無言。師三禮而退。屬代宗詔國一禪師至闕。師乃謁之。遂得正法。及南歸孤山永福寺。有辟支佛塔。時道俗共為法會。師振錫而入。有靈隱寺韜光法師。問曰。此之法會何以作聲。師曰。無聲誰知是會。后見秦望山。有長松枝葉繁茂。盤屈如蓋。遂棲止其上。故時人謂之鳥窠禪師。復有鵲巢于其側。自然馴狎人。亦目為鵲巢和尚。有侍者會通。忽一日欲辭去。師問曰。汝今何往。對曰。會通為法出家。和尚不垂慈誨。今往諸方。學佛法去。師曰。若是佛法。吾此間亦有少許。曰如何是和尚佛法。師于身上拈起布毛吹之。通遂領悟玄旨。元和中。白居易侍郎出守茲郡。因入山謁師。問曰。禪師住處甚危險。師曰。太守危險尤甚。白曰。弟子位鎮江山。何險之有。師曰。薪火相交。識性不停。得非險乎。又問。如何是佛法大意。師曰。諸惡莫作。眾善奉行。白曰。三歲孩兒。也解恁么道。師曰。三歲孩兒雖道得。八十老人行不得。白作禮而退。師于長慶四年二月十日。告侍者曰。吾今報盡。言訖坐亡(有云。師名圓修者。恐是謚號)。
五祖大滿禪師旁出法
【現代漢語翻譯】 現代漢語譯本 名香光（人名，后為鳥窠禪師）。九歲出家，二十一歲在荊州果愿寺受戒。之後前往長安西明寺拜見覆禮法師，學習《華嚴經》和《起信論》。復禮法師向他展示了《真妄頌》，讓他修習禪定。香光禪師問道：『最初應該如何觀想？應該如何用心？』復禮法師沉默了很久沒有說話。香光禪師向他行了三次禮後退下。恰逢代宗皇帝詔令國一禪師來到京城，香光禪師於是去拜見他，最終得到了正法。之後他南歸孤山永福寺，那裡有一座辟支佛塔（為獨自悟道的修行者所建的塔）。當時道士和僧俗之人共同舉辦佛法集會，香光禪師搖著錫杖走了進去。靈隱寺的韜光法師問道：『這個佛法集會為什麼要有聲音？』香光禪師說：『沒有聲音誰知道這是集會？』後來他看到秦望山有一棵高大的松樹，枝葉繁茂，盤旋彎曲如傘蓋，於是就在樹上棲息。所以當時的人稱他為鳥窠禪師。又因為有喜鵲在他旁邊築巢，自然地與人親近，人們也稱他為鵲巢和尚。他的侍者名叫會通，有一天忽然想要離開。鳥窠禪師問道：『你現在要到哪裡去？』會通回答說：『會通爲了佛法而出家，和尚您不慈悲教誨我，現在我要到各處去學習佛法。』鳥窠禪師說：『如果是佛法，我這裡也有一些。』會通問：『如何是和尚您的佛法？』鳥窠禪師從身上拈起一根布毛，吹了吹。會通於是領悟了玄妙的旨意。元和年間，白居易侍郎出任杭州太守，因此入山拜見鳥窠禪師，問道：『禪師您住的地方很危險。』鳥窠禪師說：『太守您更危險。』白居易說：『弟子我身居要職，鎮守江山，有什麼危險的？』鳥窠禪師說：『薪柴和火焰相互交織，識性不停留，這難道不是危險嗎？』又問：『如何是佛法的大意？』鳥窠禪師說：『諸惡莫作，眾善奉行。』白居易說：『三歲的小孩，也懂得這樣說。』鳥窠禪師說：『三歲的小孩雖然說得出，八十歲的老人卻做不到。』白居易行禮後退下。長慶四年二月十日，鳥窠禪師告訴侍者說：『我如今報盡了。』說完就坐化圓寂。（有人說，禪師的名字叫圓修，恐怕是謚號）。 五祖大滿禪師旁出法
【English Translation】 English version Xiangguang (name, later known as Bird's Nest Zen Master). He became a monk at the age of nine and received the precepts at Guoyuan Temple in Jingzhou at the age of twenty-one. Later, he went to Ximing Temple in Chang'an to visit Dharma Master Fuli and studied the Avatamsaka Sutra (Flower Garland Sutra) and the Awakening of Faith. Dharma Master Fuli showed him the Treatise on Truth and Falsehood, instructing him to practice dhyana (meditation). Zen Master Xiangguang asked: 'How should one contemplate initially? How should one use the mind?' Dharma Master Fuli remained silent for a long time. Zen Master Xiangguang bowed to him three times and withdrew. It happened that Emperor Daizong summoned Zen Master Guoyi to the capital, so Zen Master Xiangguang went to visit him and finally obtained the true Dharma. Later, he returned south to Yongfu Temple on Gushan (Solitary Hill), where there was a Pratyekabuddha (a Buddha who attains enlightenment on their own) pagoda. At that time, Taoists and laypeople were jointly holding a Dharma assembly, and Zen Master Xiangguang entered, shaking his khakkhara (a Buddhist monk's staff). Dharma Master Taoguang of Lingyin Temple asked: 'Why is there sound at this Dharma assembly?' Zen Master Xiangguang said: 'If there is no sound, who would know it is an assembly?' Later, he saw a tall pine tree on Qinwang Mountain, with lush branches and leaves, coiled and curved like a canopy, so he resided on the tree. Therefore, people at that time called him Bird's Nest Zen Master. Moreover, because magpies built nests next to him and naturally became close to people, people also called him Magpie's Nest Monk. His attendant was named Huitong, and one day he suddenly wanted to leave. Bird's Nest Zen Master asked: 'Where are you going now?' Huitong replied: 'Huitong became a monk for the sake of the Dharma, but you, Master, do not compassionately teach me. Now I am going to various places to study the Buddha Dharma.' Bird's Nest Zen Master said: 'If it is the Buddha Dharma, I also have some here.' Huitong asked: 'What is your, Master's, Buddha Dharma?' Bird's Nest Zen Master picked up a piece of cloth fluff from his body and blew it away. Huitong then understood the profound meaning. During the Yuanhe era, Vice Minister Bai Juyi was appointed as the governor of Hangzhou, so he went into the mountains to visit Bird's Nest Zen Master and asked: 'Zen Master, the place where you live is very dangerous.' Bird's Nest Zen Master said: 'You, Governor, are even more dangerous.' Bai Juyi said: 'I, your disciple, hold an important position, guarding the country, what danger is there?' Bird's Nest Zen Master said: 'Firewood and flames intertwine, and consciousness does not stop, is this not dangerous?' He also asked: 'What is the great meaning of the Buddha Dharma?' Bird's Nest Zen Master said: 'Do no evil, do all good.' Bai Juyi said: 'A three-year-old child also knows how to say that.' Bird's Nest Zen Master said: 'Although a three-year-old child can say it, an eighty-year-old man cannot do it.' Bai Juyi bowed and withdrew. On the tenth day of the second month of the fourth year of Changqing, Bird's Nest Zen Master told his attendant: 'My retribution is now exhausted.' After saying this, he sat in meditation and passed away. (Some say that the Zen Master's name was Yuanxiu, perhaps it was a posthumous title). A side branch of the Dharma from Zen Master Daman of the Fifth Patriarch.
嗣第一世
北安神秀禪師者(耶舍三藏志云。艮地生玄旨。通尊媚亦尊。比肩三九族。足下一毛分)
開封人也。姓李氏。少親儒業。博綜多聞。俄舍愛出家。尋師訪道。至蘄州雙峰東山寺。遇五祖。以坐禪為務。乃嘆伏曰。此真吾師也。誓心苦節。以樵汲自役。而求其道。祖默識之。深加器重。祖既示滅。秀遂住江陵當陽山。唐武后聞之。召至都下。于內道場供養。特加欽禮。命于舊山。置度門寺。以旌其德。時王公士庶。皆望塵拜伏。暨中宗即位。尤加禮重。大臣張說嘗聞法要。執弟子禮。師有偈示眾曰。一切佛法。自心本有。將心外求。舍父逃走。神龍二年。于東都天宮寺入滅。謚大通禪師。羽儀法物。送殯于龍門。帝送至橋。王公士庶皆至葬所。張說及徴士盧鴻一各為碑誄。門人普寂義福等。併爲朝野所重。
嵩岳慧安國師(耶舍三藏志云。九女出人倫。八女絕婚姻。朽床添大腳。心祖眾中尊)
荊州枝江人也。姓衛氏。隋開皇十七年。括天下私度僧尼。勘師。師曰。本無名。遂遁于山谷。大業中。大發丁夫。開通濟渠。饑殍相枕。師乞食以救之。獲濟者眾。煬帝徴師。不赴。潛入大和山。暨帝幸江都。海內擾攘。乃杖錫登衡岳。行頭陀行。唐貞觀中。至黃梅謁忍祖。遂得心要。麟
【現代漢語翻譯】 現代漢語譯本 嗣第一世
北安神秀禪師（耶舍三藏的記載說：『艮地孕育玄妙的旨意，普遍受到尊敬和愛戴。與三九族比肩，足下的一毛也非同尋常。』）
是開封人，姓李。年少時致力於儒學，博學多聞。後來捨棄世俗的愛戀而出家，尋師訪道。到達蘄州雙峰東山寺，遇到五祖弘忍，以坐禪為修行。於是歎服說：『這真是我的老師啊！』決心刻苦修行，以打柴汲水來磨練自己，從而求得真道。五祖默默地瞭解他，對他非常器重。五祖圓寂后，神秀便住在江陵當陽山。唐朝武則天聽說了他，召他到都城，在內道場供養他，特別地欽佩和禮遇。命令在舊山建立度門寺，來表彰他的德行。當時王公貴族和普通百姓，都望塵拜倒。等到中宗即位，更加禮遇器重他。大臣張說曾經聽聞佛法要義，以弟子之禮對待他。神秀禪師有偈語開示眾人說：『一切佛法，自心本來就有。如果向心外去尋求，就像捨棄父親而逃走。』神龍二年，在東都天宮寺圓寂。謚號為大通禪師。用隆重的儀仗和法器，將他送葬到龍門。皇帝親自送到橋邊，王公貴族和普通百姓都到葬地送葬。張說和隱士盧鴻一各自為他撰寫碑文和誄文。門人普寂、義福等，都被朝廷和民間所器重。
嵩岳慧安國師（耶舍三藏的記載說：『九女超出人倫，八女斷絕婚姻，朽壞的床增加大腳，心祖是眾人中的尊者。』）
是荊州枝江人，姓衛。隋朝開皇十七年，朝廷清查天下私自出家的僧尼，審查慧安國師。國師說：『本來就沒有名字。』於是隱遁到山谷中。大業年間，大規模徵發民工，開鑿通濟渠，餓死的人互相枕著。國師乞討食物來救濟他們，得以活下來的人很多。隋煬帝徵召國師，國師沒有應召，而是潛入大和山。等到隋煬帝到江都，天下大亂，於是拄著錫杖登上衡山，實行頭陀苦行。唐朝貞觀年間，到黃梅拜見忍祖弘忍，於是得到了心法要旨。
【English Translation】 English version Successor of the First Generation
Chan Master Shenxiu of Beian (Yeshe Sanzang's record states: 'The northeast land breeds profound meaning, universally respected and loved. Comparable to the three nine clans, even a hair on the foot is extraordinary.')
Was a native of Kaifeng, with the surname Li. In his youth, he devoted himself to Confucianism, being learned and knowledgeable. Later, he abandoned worldly affections and became a monk, seeking teachers and inquiring about the Way. Arriving at the East Mountain Temple of Shuangfeng in Qizhou, he encountered the Fifth Patriarch Hongren, practicing Chan meditation. He then exclaimed in admiration: 'This is truly my teacher!' He resolved to cultivate diligently, using wood-gathering and water-fetching to discipline himself, thereby seeking the true Way. The Fifth Patriarch silently understood him, greatly valuing him. After the Fifth Patriarch passed away, Shenxiu resided at Mount Dangyang in Jiangling. Empress Wu Zetian of the Tang Dynasty heard of him and summoned him to the capital, providing for him in the inner monastery, especially admiring and honoring him. She ordered the establishment of the Dumen Temple on the old mountain to commend his virtue. At that time, princes, nobles, and common people all prostrated themselves in admiration. When Emperor Zhongzong ascended the throne, he even more greatly honored and valued him. The minister Zhang Shuo once heard the essential teachings of the Dharma and treated him with the respect of a disciple. Chan Master Shenxiu had a verse to instruct the assembly, saying: 'All Buddha-dharma is originally inherent in one's own mind. If you seek it outside the mind, it is like abandoning your father and running away.' In the second year of Shenlong, he passed away at the Heavenly Palace Temple in Dongdu. His posthumous title was Greatly Penetrating Chan Master (Datong Chanshi). With grand ceremonial guards and Dharma instruments, he was escorted to his burial at Longmen. The emperor personally saw him off to the bridge, and princes, nobles, and common people all went to the burial site to pay their respects. Zhang Shuo and the recluse Lu Hongyi each wrote epitaphs and eulogies for him. His disciples Puji, Yifu, and others were all highly regarded by the court and the people.
National Teacher Huian of Mount Song (Yeshe Sanzang's record states: 'Nine daughters surpass humanity, eight daughters sever marriage, a decayed bed adds a large foot, the Mind Ancestor is the most honored among the assembly.')
Was a native of Zhijiang in Jingzhou, with the surname Wei. In the seventeenth year of the Kaihuang era of the Sui Dynasty, the court investigated all privately ordained monks and nuns, examining National Teacher Huian. The National Teacher said: 'Originally, there is no name.' Thereupon, he retreated into the mountains and valleys. During the Daye era, a large-scale conscription of laborers was carried out to excavate the Tongji Canal, and the starving people were piled upon each other. The National Teacher begged for food to relieve them, and many were saved. Emperor Yang of Sui summoned the National Teacher, but the National Teacher did not respond, instead secretly entering Mount Dahe. When Emperor Yang went to Jiangdu, the world was in turmoil, so he carried his staff and ascended Mount Heng, practicing asceticism. During the Zhenguan era of the Tang Dynasty, he went to Huangmei to visit Ancestor Hongren, and thus obtained the essential principles of the Mind Dharma.
德元年。游終南山石壁。因止焉。高宗嘗召師。不奉詔。於是遍歷名跡。至嵩少云。是吾終焉之地也。自爾禪者輻湊。有坦然懷讓二僧來參。問曰。如何是祖師西來意。師曰。何不問自己意。曰如何是自己意。師曰。當觀密作用。曰如何是密作用。師以目開合示之。然于言下知歸。讓乃即謁曹溪武后。徴至輦下。待以師禮。與秀禪師同加欽重。后嘗問師。甲子多少。師曰不記。后曰。何不記邪。師曰。生死之身。其若循環。環無起盡。焉用記為。況此心流注中間無間。見漚起滅者。乃妄想耳。從初識至動相滅時。亦只如此。何年月而可記乎。后聞稽顙信受。神龍二年。中宗賜紫袈裟。度弟子二七人。仍延入禁中供養。三年又賜摩衲。辭歸嵩岳。是年三月三日。囑門人曰。吾死已。將尸向林中。待野火焚之。俄爾萬回公來。見師猖狂。握手言論。傍侍傾耳。都不體會。至八日閉戶偃身而寂。春秋一百二十八。(隋開皇二年壬寅生。唐景龍三年己酉滅。時稱老安國師)門人遵旨。舁置林間。果野火自然阇維。得舍利八十粒。內五粒色紫。留于宮中。至先天二年。門人建浮圖焉。
袁州蒙山道明禪師者
鄱陽人。陳宣帝之裔也。國亡。落於民間。以其王孫嘗受署。因有將軍之號。少於永昌寺出家。慕道頗切。往
【現代漢語翻譯】 現代漢語譯本：德元年間，我遊歷終南山的石壁，於是就留在了那裡。高宗皇帝曾經召見我，我沒有應詔。因此我遊歷各處名勝古蹟，到達嵩山少室山時說：『這裡就是我最終歸宿的地方了。』從此以後，禪宗學者像車輻一樣聚集而來。有坦然、懷讓兩位僧人前來參拜，問：『如何是祖師西來意？』我回答說：『為什麼不問自己的意？』他們問：『如何是自己的意？』我回答說：『應當觀察秘密的作用。』他們問：『如何是秘密的作用？』我用眼睛的開合來向他們示意。坦然當即在言語之下明白了歸宿。懷讓於是去拜見曹溪惠能，武則天徵召他到京城，以對待老師的禮節來對待他，與神秀禪師一同受到欽佩和尊重。武則天曾經問我：『您的年齡多少？』我回答說：『不記得了。』武則天說：『為什麼不記得呢？』我回答說：『生死之身，就像循環一樣，循環沒有開始和結束，哪裡需要記呢？況且此心如流水般流注，中間沒有間斷，所見到的水泡生滅，都是妄想罷了。從最初的認識到動相滅時，也只是如此，哪裡有年月可以記呢？』武則天聽后稽首信服。神龍二年，中宗皇帝賜給我紫袈裟，度化弟子二十七人，並邀請我到皇宮中供養。三年後又賜給我摩衲（粗布僧衣）。我辭別返回嵩山。這年三月三日，我囑咐門人說：『我死後，將屍體放在樹林中，等待野火焚燒。』不久萬回公前來，見我舉止異常，握著我的手交談，旁邊侍奉的人側耳傾聽，都不明白我們在說什麼。到八日，我關上門，躺下而去世。享年一百二十八歲。（隋朝開皇二年壬寅年出生，唐朝景龍三年己酉年去世，當時被稱為老安國師）。門人遵照我的遺囑，將屍體抬到樹林中，果然野火自然焚燒了屍體，得到舍利八十粒，其中五粒是紫色的，留在宮中。到先天二年，門人為我建造了浮圖（佛塔）。 袁州蒙山道明禪師，是鄱陽人，是陳宣帝的後裔。國家滅亡后，流落到民間。因為他是王孫，曾經接受過官署的任命，因此有將軍的稱號。年少時在永昌寺出家，仰慕佛道非常懇切，前往...
【English Translation】 English version: In the first year of De Yuan, I traveled to the stone cliffs of Mount Zhongnan and stayed there. Emperor Gaozong once summoned me, but I did not obey the order. Therefore, I traveled to various famous sites, and when I arrived at Mount Song and Shaoshi, I said, 'This is where I will ultimately rest.' From then on, Chan practitioners gathered like spokes of a wheel. Two monks, Tanran and Huairang, came to visit and asked, 'What is the meaning of the Patriarch's coming from the West?' I replied, 'Why don't you ask your own meaning?' They asked, 'What is my own meaning?' I replied, 'You should observe the secret function.' They asked, 'What is the secret function?' I showed them by opening and closing my eyes. Tanran immediately understood the return in the words. Huairang then went to visit Huineng of Caoxi, and Empress Wu Zetian summoned him to the capital, treating him with the respect due to a teacher, and he was admired and respected along with Chan Master Shenxiu. Empress Wu Zetian once asked me, 'How old are you?' I replied, 'I don't remember.' Empress Wu Zetian said, 'Why don't you remember?' I replied, 'The body of birth and death is like a cycle, and the cycle has no beginning or end, so why bother to remember? Moreover, this mind flows like a stream, without interruption in the middle, and the bubbles that arise and disappear are merely delusions. From the initial recognition to the moment when the moving aspect ceases, it is just like this, so what years and months can be remembered?' Empress Wu Zetian listened and bowed her head in faith. In the second year of Shenlong, Emperor Zhongzong bestowed upon me a purple kasaya (robe), ordained twenty-seven disciples, and invited me to be supported in the palace. Three years later, he also bestowed upon me a mona (coarse cloth robe). I bid farewell and returned to Mount Song. On the third day of the third month of that year, I instructed my disciples, 'After I die, place my body in the forest and wait for a wildfire to burn it.' Soon, Lord Wanhui came and saw me acting strangely, and he held my hand and talked, and those who were serving nearby listened intently, but they did not understand what we were saying. On the eighth day, I closed the door, lay down, and passed away. I lived to be one hundred and twenty-eight years old. (Born in the Renyin year of the second year of Kaihuang in the Sui Dynasty, and died in the Jiyou year of the third year of Jinglong in the Tang Dynasty, and was known at the time as the Old National Teacher Anguo). My disciples followed my instructions and carried my body to the forest, and indeed a wildfire naturally cremated the body, and eighty relics were obtained, five of which were purple, and were kept in the palace. In the second year of Xiantian, my disciples built a stupa (Buddhist tower) for me. Chan Master Daoming of Mount Meng in Yuanzhou, was a native of Poyang, and a descendant of Emperor Xuan of the Chen Dynasty. After the country was destroyed, he fell into the common people. Because he was a prince and had once received an appointment from the government, he had the title of general. He became a monk at Yongchang Temple at a young age, and his admiration for the Buddhist path was very earnest, and he went to...
依五祖法會。極意研尋。初無解悟。及聞五祖密付衣法。與盧行者。即率同志數十人。躡跡追逐。至大庾嶺。師最先見。余輩未及。盧見師奔至。即擲衣缽于磐石曰。此衣表信。可力爭邪。任君將去。師遂舉之。如山不動。踟躕悚慄。乃曰。我來求法。非為衣也。願行者開示於我。盧曰。不思善不思惡。正恁么時。阿那個是明上座本來面目。師當下大悟。遍體汗流。泣禮數拜。問曰。上來密語密意外。還更別有意旨否。盧曰。我今與汝說者。即非密也。汝若返照自己面目。密卻在汝邊。師曰。某甲雖在黃梅隨眾。實未省自己面目。今蒙指授入處。如人飲水。冷暖自知。今行者即是某甲師也。盧曰。汝若如是。則吾與汝同師黃梅。善自護持。師又問。某甲向後宜往何所。盧曰。逢袁可止。遇蒙即居。師禮謝。遽回至嶺下。謂眾人曰。向陟崔嵬遠望。杳無軌跡。當別道尋之。皆以為然。師既回。遂獨往廬山布水臺。經三載后。始往袁州蒙山。大唱玄化。初名慧明。以避六祖上字。故名道明。弟子等盡遣。過嶺南。參禮六祖。
五祖下二世(旁出)
北宗秀禪師法嗣
五臺山巨方禪師
安陸人也。姓曹氏。幼稟業于明福院朗禪師。初講經論。后參禪會。及造北宗秀。問曰。白雲散處如何。師曰不昧
【現代漢語翻譯】 現代漢語譯本： 在五祖弘忍（Fifth Patriarch）的法會上，我竭盡全力地研究和探尋佛法，但起初並沒有任何理解和領悟。等到聽說五祖秘密地將衣缽傳給了盧行者（指六祖慧能，Hui Neng），我便率領數十位同道，沿著他們的軌跡追趕。到達大庾嶺（Dayu Mountain）時，我最先趕上，其他人還沒到。慧能看到我奔來，就把衣缽放在磐石上，說：『這衣缽只是表個信物，難道可以用力爭奪嗎？隨你拿去吧。』我便去拿，卻像山一樣紋絲不動，我感到遲疑、恐懼。於是說：『我來是爲了求法，不是爲了衣缽。希望行者能開示我。』慧能說：『不要思善，也不要思惡，正在這個時候，哪個是明上座（指道明，Dao Ming）你本來的面目？』我當下大悟，全身汗流浹背，哭著行禮叩拜。問道：『剛才傳授的秘密語言和秘密含義之外，還有別的意思嗎？』慧能說：『我現在跟你說的，就不是秘密了。你如果反觀自己的本來面目，秘密就在你那裡。』我說：『我雖然在黃梅（指黃梅縣，Huangmei County）跟隨大眾，實際上並沒有明白自己的本來面目。今天蒙受您的指點，就像人喝水，冷暖自己知道。現在行者就是我的老師了。』慧能說：『你如果這樣認為，那麼我和你都是黃梅的弟子。好好守護保持你的覺悟。』我又問：『我以後應該去哪裡呢？』慧能說：『遇到袁姓的地方就可以停下來，遇到蒙姓的地方就可以居住。』我行禮感謝，立刻返回到嶺下，對眾人說：『向高處攀登遠望，渺無軌跡，應該從別的路尋找。』大家都以為是這樣。我返回后，就獨自前往廬山（Mount Lu）的布水臺（Bushui Terrace）。過了三年後，才前往袁州（Yuan Prefecture）的蒙山（Meng Mountain），大力宣揚玄妙的佛法。起初名叫慧明（Huiming），爲了避諱六祖名字中的『上』字，所以改名叫道明（Daoming）。我讓弟子們都到嶺南（Lingnan）去，參拜六祖。
五祖門下二世（旁出）
北宗神秀（Shenxiu）禪師的法嗣
五臺山（Mount Wutai）巨方（Jufang）禪師
是安陸（Anlu）人，姓曹。年幼時在明福院（Mingfu Temple）跟隨朗禪師（Lang Chanshi）學習。起初講解經書理論，後來參加禪修。等到拜訪北宗神秀時，問道：『白雲消散后是什麼樣子？』禪師回答說：『不昧（bú mèi，不昏昧，不迷惑）』。
【English Translation】 English version: At the Dharma assembly of the Fifth Patriarch Hongren (Fifth Patriarch), I exerted my utmost effort to study and explore the Dharma, but initially, I had no understanding or enlightenment. When I heard that the Fifth Patriarch had secretly transmitted the robe and bowl to Layman Lu (referring to the Sixth Patriarch Huineng), I led dozens of fellow practitioners to follow their tracks. When we reached Dayu Mountain, I was the first to catch up, while the others had not yet arrived. Huineng saw me rushing towards him and placed the robe and bowl on a rock, saying, 'This robe and bowl are merely symbols of faith; can they be forcibly contended for? Take them if you wish.' I then tried to lift them, but they remained as immovable as a mountain. I hesitated and felt apprehensive. So I said, 'I have come seeking the Dharma, not for the robe and bowl. I hope that the layman can enlighten me.' Huineng said, 'Do not think of good, and do not think of evil. At this very moment, what is the original face of Upasaka Ming (referring to Daoming)?' I had a great enlightenment at that moment, and sweat poured down my entire body. Crying, I bowed and prostrated. I asked, 'Besides the secret words and secret meanings that were just transmitted, is there any other meaning?' Huineng said, 'What I am telling you now is not a secret. If you reflect upon your own original face, the secret is within you.' I said, 'Although I have been following the assembly in Huangmei, I have not truly understood my own original face. Today, I have received your guidance, like a person drinking water, knowing its temperature for themselves. Now, the layman is my teacher.' Huineng said, 'If you think so, then both you and I are disciples of Huangmei. Take good care to protect and maintain your enlightenment.' I then asked, 'Where should I go in the future?' Huineng said, 'Stop where you encounter the surname Yuan, and reside where you encounter the surname Meng.' I bowed and thanked him, and immediately returned to the foot of the mountain. I said to the others, 'Looking far into the distance from the high peaks, there are no traces. We should seek them on another path.' Everyone thought this was the case. After I returned, I went alone to Bushui Terrace on Mount Lu. After three years, I went to Meng Mountain in Yuan Prefecture and vigorously propagated the profound Dharma. Initially, I was named Huiming, but to avoid using the same character as the Sixth Patriarch's name, I changed my name to Daoming. I sent all my disciples to Lingnan to pay homage to the Sixth Patriarch.
Second Generation under the Fifth Patriarch (Collateral Lineage)
Dharma Successor of Chan Master Shenxiu of the Northern School
Chan Master Jufang of Mount Wutai
He was a native of Anlu, with the surname Cao. In his youth, he studied with Chan Master Lang at Mingfu Temple. Initially, he lectured on scriptures and theories, and later participated in Chan practice. When he visited Shenxiu of the Northern School, he asked, 'What is it like when the white clouds disperse?' The master replied, 'Not obscured (bú mèi, not obscured, not confused).'
。秀又問。到此間后如何。師曰。正見一枝生五葉。秀默許之。入室侍對。應機無爽。尋至上黨寒嶺居焉。數歲之間。眾盈千數。後於五臺山。闡化二十餘年。示寂。塔于本山。
河中府中條山智封禪師
姓吳氏。初習唯識論。滯于名相。為知識所詰。乃發憤罷講遊方。見秀禪師。疑心頓釋。乃辭去。居於蒲津安峰。不下山十年。木食澗飲。州牧衛文升建安國院居之。緇素歸依。憧憧不絕。使君問曰。某今日後如何。師曰。日從濛汜出。照樹全無影。使君初不能諭。拱揖而退。少選開曉。釋然自得。師來往中條山。二十餘年。得其道者。不可勝紀。滅後門人于州城北建塔焉。
兗州降魔藏禪師
趙郡人也。姓王氏。父為亳掾。師七歲出家。時屬野多妖鬼。魅惑於人。師孤形制伏。曾無少畏。故得降魔名焉。即依廣福院明贊禪師落髮。后遇北宗盛化。便誓摳衣。秀問曰。汝名降魔。此無山精木怪。汝翻作魔邪。師曰。有佛有魔。秀曰。汝若是魔。必住不思議境界。師曰。是佛亦空。何境界之有。秀懸記之曰。汝與少皞之墟有緣。師尋入泰山數稔。學者雲集。一日告門人曰。吾今老朽。物極有歸。言訖而逝。
壽州道樹禪師
唐州人也。姓聞氏。幼探經籍。年將五十。因遇高僧誘諭
【現代漢語翻譯】 現代漢語譯本： 慧秀又問：『到這裡之後怎麼樣？』 禪師說：『正見一枝生五葉。』 慧秀默默地認可了。進入禪房侍奉，應對機敏沒有差錯。不久之後到上黨的寒嶺居住。幾年之間，門徒達到千人。後來在五臺山，弘揚佛法二十多年，圓寂。塔建在本山。
河中府（今山西永濟）中條山智封禪師
姓吳。最初學習唯識論，拘泥於名相，被有見識的人詰問，於是發憤停止講學，四處遊歷。見到慧秀禪師，疑心頓時消解，於是告辭離去。居住在蒲津（今山西永濟西）安峰，不下山十年，吃樹上的果實，喝山澗的水。州牧衛文升建造安國院讓他居住，僧俗都來歸依，絡繹不絕。州牧問道：『我今日之後會如何？』 禪師說：『太陽從濛汜（地名）升起，照樹完全沒有影子。』 州牧起初不能理解，拱手行禮退下。不久之後開悟，釋然自得。禪師來往于中條山二十多年，得到他教誨的人，數不勝數。圓寂后，弟子在州城北面建造塔。
兗州（今山東兗州）降魔藏禪師
趙郡（今河北趙縣）人，姓王。父親是亳州的官吏。禪師七歲出家。當時野外多有妖鬼，迷惑人。禪師獨自一人制伏妖鬼，沒有絲毫畏懼，因此得到降魔的稱號。在廣福院依照明贊禪師剃度。後來遇到北宗禪盛行，便發誓前往學習。慧秀問：『你名叫降魔，這裡沒有山精木怪，你反而成了魔嗎？』 禪師說：『有佛就有魔。』 慧秀說：『你如果是魔，必定住在不可思議的境界。』 禪師說：『是佛也是空，哪裡有什麼境界？』 慧秀預言說：『你與少皞（傳說中的古帝）的故國有緣。』 禪師不久進入泰山數年，學者雲集。一天告訴門人說：『我如今老朽，事物發展到極點終有歸宿。』 說完就去世了。
壽州（今安徽壽縣）道樹禪師
唐州（今河南唐河）人，姓聞。年幼時就研究經書，將近五十歲時，因為遇到高僧的引導勸說
【English Translation】 English version: Hui Xiu further asked, 'What will it be like after arriving here?' The master said, 'Precisely seeing one branch produce five leaves.' Hui Xiu silently acknowledged this. He entered the room to attend to the master, responding to situations flawlessly. Soon after, he resided at Hanling in Shangdang. Within a few years, his followers numbered in the thousands. Later, at Mount Wutai, he propagated the Dharma for over twenty years before passing away. His stupa was built on the same mountain.
Zen Master Zhifeng of Zhongtiao Mountain in Hezhong Prefecture (present-day Yongji, Shanxi)
His surname was Wu. Initially, he studied the Vijnanavada (唯識論) (Consciousness-only) school, becoming stuck on terminology and characteristics. He was questioned by knowledgeable individuals, which spurred him to abandon lecturing and travel widely. Upon meeting Zen Master Hui Xiu, his doubts were immediately resolved, and he took his leave. He resided at Anfeng in Pujin (present-day west of Yongji, Shanxi), not descending the mountain for ten years, eating tree fruits and drinking from mountain streams. The prefect Wei Wensheng built Anguo Monastery for him to reside in, and monks and laypeople alike flocked to him, an endless stream. The prefect asked, 'What will become of me after today?' The master said, 'The sun rises from Mengsi (濛汜) (place name), casting no shadow on the trees.' The prefect initially did not understand, bowing and retreating. Shortly after, he awakened, feeling relieved and self-satisfied. The master traveled to and from Zhongtiao Mountain for over twenty years, and those who attained the Way through him were countless. After his death, his disciples built a stupa north of the prefectural city.
Zen Master Jiangmo Zang of Yanzhou (present-day Yanzhou, Shandong)
He was from Zhao Commandery (present-day Zhao County, Hebei), with the surname Wang. His father was an official in Bozhou. The master became a monk at the age of seven. At that time, there were many demons and ghosts in the wilderness, bewitching people. The master subdued them alone, without the slightest fear, hence the name Jiangmo (降魔) (Subduer of Demons). He was tonsured at Guangfu Monastery by Zen Master Mingzan. Later, encountering the flourishing of the Northern School of Zen, he vowed to study there. Hui Xiu asked, 'Your name is Subduer of Demons, but there are no mountain spirits or tree demons here. Are you instead becoming a demon?' The master said, 'Where there is Buddha, there is demon.' Hui Xiu said, 'If you are a demon, you must reside in an inconceivable realm.' The master said, 'Even Buddha is empty, so what realm is there?' Hui Xiu predicted, 'You have an affinity with the ruins of Shaohao (少皞) (legendary ancient emperor).' The master soon entered Mount Tai for several years, and scholars gathered. One day, he told his disciples, 'I am now old and decaying. When things reach their limit, they must return.' He then passed away.
Zen Master Daoshu of Shouzhou (present-day Shouxian, Anhui)
He was from Tangzhou (present-day Tanghe, Henan), with the surname Wen. He studied scriptures from a young age, and when he was nearly fifty years old, he was persuaded by a high-ranking monk.
。遂誓出家。禮本部明月山慧文為師。師恥乎年長求法淹遲。勵志遊方。無所不至。后歸東洛。遇秀禪師。言下知微。乃卜壽州三峰山。結茅而居。常有野人。服色素樸。言譚詭異。于言笑外。化作佛形及菩薩羅漢天仙等形。或放神光。或呈聲響。師之學徒睹之。皆不能測。如此涉十年。后寂無形影。師告眾曰。野人作多色伎倆。眩惑於人。只消老僧不見不聞。伊伎倆有窮。吾不見不聞無盡。唐寶曆元年。示疾而終。
嵩岳安國師法嗣
洛京福先寺仁儉禪師
自嵩山罷問。放曠郊廛。謂之騰騰和尚。唐天冊萬歲中。天后詔入殿前。仰視天后。良久曰。會么。后曰不會。師曰。老僧持不語戒。言訖而出。翌日進短歌一十九首。天后覽而嘉之。厚加賜賚。師皆不受。又令寫歌辭。傳佈天下。其辭並敷演真理以警。時俗唯了元歌一首。盛行於世。
嵩岳破灶墮和尚
不稱名氏。言行叵測。隱居嵩岳。山塢有廟甚靈。殿中唯安一灶。遠近祭祀不輟。烹殺物命甚多。師一日領侍僧入廟。以杖敲灶。三下曰。咄此灶。只是泥瓦合成。聖從何來。靈從何起。恁么烹宰物命。又打三下。灶乃傾破墮落。須臾有一人青衣峨冠。設拜師前。師曰。是甚麼人。曰我本此廟灶神。久受業報。今日蒙師說無生法。
【現代漢語翻譯】 現代漢語譯本：於是他發誓出家，拜本部明月山的慧文為師。慧文禪師因為他年紀大了才來求法而感到羞愧，於是勵志四處遊歷，幾乎沒有沒去過的地方。後來他回到東洛，遇到了秀禪師，一聽之下就明白了其中的奧妙。於是他在壽州三峰山選擇了一處地方，搭了個茅屋居住。常常有穿著樸素的野人出現，他們的言談非常怪異。在談笑之外，他們會變化成佛、菩薩、羅漢、天仙等形象，或者放出神光，或者發出聲響。禪師的學徒們看到了這些，都無法理解。這樣過了十年，後來野人就再也沒有出現。禪師告訴大家說：『野人搞出各種各樣的把戲，用來迷惑人。我只要做到不見不聞，他們的把戲終究會有窮盡的時候，而我的不見不聞卻是無窮無盡的。』唐朝寶曆元年，禪師示現疾病而圓寂。
嵩岳安國師的法嗣
洛京福先寺的仁儉禪師
自從離開嵩山後，他就在郊外閑逛，人們稱他為『騰騰和尚』。唐朝天冊萬歲年間，武則天（天后）下詔讓他進入殿前。他仰視武則天很久，然後說：『會么？（明白嗎？）』武則天說：『不會。』禪師說：『老僧持不語戒。』說完就走了。第二天，他進獻了短歌十九首。武則天看了之後非常讚賞，賞賜了很多東西，禪師都沒有接受。武則天又命令抄寫這些歌詞，在天下傳佈。這些歌詞都闡述了真理，用來警醒世俗。只有《了元歌》一首，在世上非常流行。
嵩岳破灶墮和尚
不稱呼姓名，言行難以捉摸。隱居在嵩岳。山塢里有一座廟非常靈驗，殿中只安放著一個灶。遠近的人祭祀不斷，烹殺了很多動物的生命。有一天，禪師帶領侍者進入廟中，用枴杖敲了灶三下，說：『咄！這個灶，只是泥瓦合成的，聖從哪裡來？靈從哪裡起？竟然這樣烹殺動物的生命！』又打了三下，灶就傾斜破裂墜落了。一會兒，有一個穿著青衣、戴著高帽的人，在禪師面前跪拜。禪師問：『是什麼人？』那人說：『我本來是這座廟的灶神，很久以來都在承受業報，今天蒙受禪師說無生法（anutpāda-dharma）。』
【English Translation】 English version: Thereupon, he vowed to leave home and took Huìwén of Mingyue Mountain (Bright Moon Mountain) in this region as his teacher. The teacher felt ashamed that he was old and had delayed in seeking the Dharma, so he resolved to travel far and wide, reaching almost every place. Later, he returned to Dongluo and encountered Zen Master Xiù, who understood the subtle meaning upon hearing his words. Thus, he chose Sanfeng Mountain (Three Peaks Mountain) in Shouzhou, built a thatched hut, and lived there. Often, wild men appeared, dressed in simple, unadorned clothes, and their speech was strange and unusual. Besides talking and laughing, they would transform into forms of Buddhas, Bodhisattvas, Arhats, Devas, and other celestial beings, or emit divine light, or produce sounds. The Zen master's disciples, upon witnessing these things, were unable to comprehend them. This went on for ten years, and then the wild men disappeared without a trace. The Zen master told everyone, 'The wild men create various tricks to deceive people. If I simply do not see or hear, their tricks will eventually come to an end, while my not seeing or hearing is endless.' In the first year of the Baoli era of the Tang Dynasty, he manifested illness and passed away.
Successor of Zen Master Ānguó of Mount Song
Zen Master Rénjiǎn of Fuxian Temple (Blessing First Temple) in Luojing (Luoyang)
Since leaving Mount Song, he wandered freely in the suburbs, and people called him 'Carefree Monk'. During the Tiance Wansui era of the Tang Dynasty, Empress Wu Zetian (Tianhou) summoned him to the palace. He looked up at the Empress for a long time and said, 'Huì me? (Do you understand?)' The Empress said, 'I do not understand.' The Zen master said, 'This old monk observes the precept of not speaking.' After saying this, he left. The next day, he presented nineteen short songs. The Empress read them and praised them greatly, bestowing generous rewards, which the Zen master refused to accept. The Empress then ordered the songs to be copied and spread throughout the land. The lyrics all expounded the truth to warn the world. Only the song 'Liao Yuan Ge' (Song of Understanding the Source) was very popular in the world.
Zen Master Broken Stove Tuo of Mount Song
He did not reveal his name and his words and actions were unpredictable. He lived in seclusion on Mount Song. In the mountain valley, there was a very efficacious temple. In the hall, there was only a stove. People from far and near made offerings continuously, slaughtering many living beings. One day, the Zen master led an attendant monk into the temple, struck the stove three times with his staff, and said, 'Bah! This stove is just made of mud and tiles. Where does the sacredness come from? Where does the efficacy arise? Yet you slaughter so many living beings!' He struck it three more times, and the stove tilted, broke, and fell. After a while, a person wearing a green robe and a tall hat knelt before the Zen master. The Zen master asked, 'Who are you?' The person said, 'I was originally the stove god of this temple, and I have been suffering karmic retribution for a long time. Today, I have received the benefit of the Zen master's teaching of the unproduced dharma (anutpāda-dharma).'
得脫此處。生在天中。特來致謝。師曰。是汝本有之性。非吾強言。神再禮而沒。少選侍僧問曰。某等久侍和尚。不蒙示誨。灶神得甚麼徑旨。便得生天。師曰。我只向伊道。是泥瓦合成。別也無道理為伊。侍僧無言。師曰會么。僧曰不會。師曰。本有之性。為甚麼不會。侍僧等乃禮拜。師曰。墮也墮也。破也破也。后義豐禪師舉似安國師。安嘆曰。此子會盡。物我一如。可謂如朗月處空。無不見者。難構伊語脈。豐問曰。未審甚麼人構得他語脈。安曰。不知者。時號為破灶墮。僧問。物物無形時如何。師曰。禮即唯汝非我。不禮即唯我非汝。其僧乃禮謝。師曰。本有之物。物非物也。所以道。心能轉物。即同如來。有僧從牛頭處來。師問曰。來自何人法會。僧近前叉手。繞師一匝而出。師曰。牛頭會下不可有此人。僧乃回。師上肩叉手而立。師曰。果然果然。僧卻問曰。應物不由他時如何。師曰。爭得不由他。曰恁么則順正歸元去也。師曰。歸元何順。曰若非和尚。幾錯招愆。師曰。猶是未見四祖時道理。見后道將來。僧卻繞師一匝而出。師曰。順正之道。今古如然。僧作禮。又僧侍立久。師乃曰。祖祖佛佛只說。如人本性本心。別無道理。會取會取。僧禮謝。師乃以拂子打之曰。一處如是。千處亦然。僧乃叉手近
【現代漢語翻譯】 現代漢語譯本 得以脫離此處，往生天界，特來致謝。師父說：『這是你本有的自性，並非我強加於你的言語。』灶神再次禮拜后消失了。稍後，侍奉的僧人問道：『我們長久侍奉和尚，未曾得到教誨，灶神得到了什麼精妙的開示，便能往生天界？』師父說：『我只是對他說，那是泥瓦合成的，沒有其他道理可對他說的。』侍僧無言以對。師父說：『明白了嗎？』僧人說：『不明白。』師父說：『本有的自性，為什麼不明白？』侍僧們於是禮拜。師父說：『墮落啊，墮落啊！破滅啊，破滅啊！』 後來義豐禪師將此事告訴安國師，安國師感嘆道：『這人完全領會了物我合一的道理，真可謂如朗月懸于空中，無所不見。難以構建他的語言脈絡。』義豐問：『不知什麼人能構建他的語言脈絡？』安國說：『不明白的人。』當時人們稱他為破灶墮（指點破灶神迷悟的人）。 僧人問：『萬物無形時如何？』師父說：『禮拜時唯有你而非我，不禮拜時唯有我而非你。』那僧人於是禮謝。師父說：『本有的東西，物非物也。所以說，心能轉物，就如同如來。』 有僧人從牛頭（指牛頭山法融禪師）處來，師父問：『從何人法會而來？』僧人走上前叉手，繞師父一圈而出。師父說：『牛頭門下不該有這種人。』僧人於是返回，師父舉起肩上的叉手而立，說：『果然如此，果然如此。』僧人反問道：『應物不由他時如何？』師父說：『怎能不由他？』僧人說：『這樣就順正歸元了。』師父說：『歸元何順？』僧人說：『若非和尚，幾乎錯誤地招惹了罪過。』師父說：『這還是未見四祖（指四祖道信禪師）時的道理，見后說來。』僧人再次繞師父一圈而出。師父說：『順正之道，自古至今都是如此。』僧人作禮。 又有僧人侍立許久，師父於是說：『祖祖佛佛只是說，如人的本性本心，沒有其他道理。領會啊，領會啊！』僧人禮謝。師父於是用拂子打他，說：『一處如此，千處亦然。』僧人於是叉手靠近。
【English Translation】 English version Having escaped from this place and been reborn in the heavens, I have come specifically to express my gratitude.' The master said, 'This is your inherent nature; it is not something I have forced upon you with words.' The Kitchen God bowed again and disappeared. Shortly after, an attendant monk asked, 'We have served the master for a long time without receiving instruction. What profound instruction did the Kitchen God receive that allowed him to be reborn in the heavens?' The master said, 'I simply told him that it was made of mud and tiles; there was no other principle to explain to him.' The attendant monk was speechless. The master said, 'Do you understand?' The monk said, 'I do not understand.' The master said, 'Why do you not understand your inherent nature?' The attendant monks then bowed. The master said, 'Fallen, fallen! Ruined, ruined!' Later, Zen Master Yifeng related this incident to National Teacher Anguo, who sighed and said, 'This person has completely understood the oneness of things and self. It can be said that he is like a bright moon in the sky, which is visible to all. It is difficult to construct the thread of his words.' Yifeng asked, 'I wonder who can construct the thread of his words?' Anguo said, 'Those who do not understand.' At that time, people called him 'Broken Stove Fall' (referring to the one who enlightened the Kitchen God). A monk asked, 'What is it like when all things are without form?' The master said, 'When you bow, it is only you and not me; when you do not bow, it is only me and not you.' The monk then bowed in gratitude. The master said, 'The inherent thing is a thing that is not a thing. Therefore, it is said that the mind can transform things, just like the Tathagata (another name for Buddha).' A monk came from the place of Niutou (referring to Zen Master Farong of Niutou Mountain). The master asked, 'From whose Dharma assembly do you come?' The monk stepped forward, folded his hands, circled the master once, and left. The master said, 'There should not be such a person among Niutou's disciples.' The monk then returned, and the master raised the folded hands on his shoulder and stood there, saying, 'Indeed, indeed.' The monk asked in return, 'What is it like when responding to things is not dependent on others?' The master said, 'How can it not be dependent on others?' The monk said, 'In that case, one returns to the source in accordance with what is right.' The master said, 'What is right about returning to the source?' The monk said, 'If it were not for the master, I would have almost wrongly incurred blame.' The master said, 'This is still the principle before seeing the Fourth Patriarch (referring to the Fourth Patriarch Daoxin); speak of it after seeing him.' The monk circled the master once again and left. The master said, 'The path of following what is right is the same now as it was in ancient times.' The monk bowed. Another monk stood in attendance for a long time. The master then said, 'The Buddhas and Patriarchs only speak of the inherent nature and inherent mind of people; there is no other principle. Understand, understand!' The monk bowed in gratitude. The master then struck him with a whisk, saying, 'As it is in one place, so it is in a thousand places.' The monk then folded his hands and approached.
前。應喏一聲。師曰。更不信更不信。僧問。如何是大闡提人。師曰。尊重禮拜。曰如何是大精進人。師曰。毀辱嗔恚。其後莫知所終。
嵩岳元圭禪師
伊闕人也。姓李氏。幼歲出家。唐永淳二年。受具戒。𨽻閑居寺。習毗尼無懈。后謁安國師。頓悟玄旨。遂卜廬于岳之龐塢。一日有異人。峨冠褲褶(徒頰切)而至。從者極多。輕少舒徐。稱謁大師。師睹其形貌奇偉非常。乃諭之曰。善來仁者。胡為而至。彼曰。師寧識我邪。師曰。吾觀佛與眾生等。吾一目之。豈分別邪。彼曰。我此岳神也。能生死於人。師安得一目我哉。師曰。吾本不生。汝焉能死。吾視身與空等。視吾與汝等。汝能壞空與汝乎。茍能壞空及汝。吾則不生不滅也。汝尚不能如是。又焉能生死吾邪。神稽首曰。我亦聦明正直於余神。詎知師有廣大之智辯乎。愿授以正戒。令我度世。師曰。汝既乞戒。即既戒也。所以者何。戒外無戒。又何戒哉。神曰。此理也。我聞茫昧。止求師戒。我身為門弟子。師即為張座。秉爐正幾。曰付汝五戒。若能奉持。即應曰能。不能即曰否。曰謹受教。師曰。汝能不淫乎。曰我亦娶也。師曰。非謂此也。謂無羅欲也。曰能。師曰。汝能不盜乎。曰何乏我也。焉有盜取哉。師曰。非謂此也。謂饗而福淫。不供
【現代漢語翻譯】 現代漢語譯本： 僧人上前，應了一聲『是』。禪師說：『更不相信，更不相信。』僧人問：『如何是最大的闡提（icchantika，斷善根的人）人？』禪師說：『尊重禮拜。』僧人問：『如何是最大的精進人？』禪師說：『毀辱嗔恚。』之後，禪師的去向無人知曉。
嵩岳元圭禪師
是伊闕人，姓李。年幼出家。唐永淳二年，受具足戒，隸屬於閑居寺。學習毗奈耶（Vinaya，戒律）沒有懈怠。之後拜訪安國師，頓悟玄妙的旨意。於是在嵩山龐塢選擇地方結廬而居。一天，有奇異的人，戴著高高的帽子，穿著褲褶（音徒頰切）而來，隨從很多，行動輕盈舒緩，自稱拜見大師。禪師看到他的形貌奇異偉岸，就告訴他說：『善來仁者（wise one，有智慧的人），為何而來？』那人說：『禪師難道認識我嗎？』禪師說：『我看佛與眾生平等，我一視同仁，哪裡會有分別呢？』那人說：『我是此嵩山的岳神，能夠掌握人的生死，禪師怎麼能一視同仁地看待我呢？』禪師說：『我本來不生，你又怎麼能讓我死？我看身體與虛空一樣，看我和你一樣，你能破壞虛空和你自己嗎？如果能破壞虛空和你自己，我就是不生不滅的。你尚且不能做到這樣，又怎麼能掌握我的生死呢？』神稽首（叩頭）說：『我也算是眾神中聰明正直的，哪裡知道禪師有如此廣大的智慧和辯才呢？希望禪師授予我正戒，讓我能夠度過世間。』禪師說：『你既然乞求戒律，就已經受戒了。為什麼這麼說呢？因為戒律之外沒有其他的戒律，還要什麼戒律呢？』神說：『這個道理，我聽了還很茫昧，只是請求禪師授予我戒律。我願意成為您的門下弟子。』禪師就為他張設座位，擺好香爐和桌子，說：『授予你五戒，如果能夠奉持，就回答「能」，不能就回答「否」。』神說：『謹遵教誨。』禪師說：『你能不邪淫嗎？』神說：『我也娶妻了。』禪師說：『不是說這個，是說沒有貪求淫慾的心。』神說：『能。』禪師說：『你能不偷盜嗎？』神說：『我什麼都不缺，哪裡會去偷盜呢？』禪師說：『不是說這個，是說接受了祭祀卻降福不當，不供奉』
【English Translation】 English version: A monk came forward and responded with a 'Yes.' The master said, 'Even more unbelievable, even more unbelievable.' The monk asked, 'What is the greatest icchantika (one who has severed their roots of goodness)?' The master said, 'Respectful worship.' The monk asked, 'What is the greatest diligent person?' The master said, 'Defamation, insult, anger.' After that, no one knew where the master went.
Zen Master Yuan-gui of Mount Song
He was a native of Yique, with the surname Li. He left home at a young age. In the second year of Yongchun during the Tang Dynasty, he received the full precepts and was affiliated with Xianju Temple. He studied the Vinaya (discipline) without懈怠. Later, he visited Master Anguo and had a sudden enlightenment of the profound meaning. So he chose a place in Pangwu on Mount Song to build a hermitage. One day, a strange person, wearing a tall hat and trousers (pronounced tu jia qie), arrived with many followers, moving lightly and slowly, claiming to pay respects to the master. The master saw that his appearance was strange and majestic, and told him, 'Welcome, wise one (仁者), why have you come?' The man said, 'Does the master recognize me?' The master said, 'I see the Buddha and all sentient beings as equal, I treat them all the same, how could there be any distinction?' The man said, 'I am the mountain god of this Mount Song, able to control people's life and death, how can the master treat me the same?' The master said, 'I am originally unborn, how can you make me die? I see the body as the same as emptiness, I see myself as the same as you, can you destroy emptiness and yourself? If you can destroy emptiness and yourself, then I am neither born nor die. You still cannot do this, how can you control my life and death?' The god bowed his head and said, 'I am also considered intelligent and upright among the gods, how did I know that the master has such great wisdom and eloquence? I hope the master will grant me the right precepts so that I can pass through the world.' The master said, 'Since you are begging for precepts, you have already received them. Why do I say this? Because there are no precepts outside of precepts, what other precepts are needed?' The god said, 'This principle, I still hear it vaguely, I am just asking the master to grant me the precepts. I am willing to become your disciple.' The master then set up a seat for him, arranged the incense burner and table, and said, 'I grant you the five precepts, if you can uphold them, answer 'can', if you cannot, answer 'no'.' The god said, 'I respectfully accept the teachings.' The master said, 'Can you abstain from sexual misconduct?' The god said, 'I am also married.' The master said, 'I am not talking about this, I am talking about not having a greedy desire for lust.' The god said, 'Can.' The master said, 'Can you abstain from stealing?' The god said, 'I lack nothing, why would I steal?' The master said, 'I am not talking about this, I am talking about receiving sacrifices but not bestowing blessings properly, not offering'
而禍善也。曰能。師曰。汝能不殺乎。曰實司其柄焉。曰不殺。師曰。非謂此也。謂有濫誤疑混也。曰能。師曰。汝能不妄乎。曰我正直。焉有妄乎。師曰。非謂此也。謂先後不合天心也。曰能。師曰。汝不遭酒敗乎。曰能。師曰。如上是為佛戒也。又言以有心奉持。而無心拘執。以有心為物。而無心想身。能如是則先天地生不為精。後天地死不為老。終日變化。而不為動。畢盡寂默。而不為休。信此則雖娶非妻也。雖饗非取也。雖柄非權也。雖作非故也。雖醉非惛也。若能無心於萬物。則羅欲不為淫。福淫禍善不為盜。濫誤疑混不為殺。先後違天不為妄。惛荒顛倒不為醉。是謂無心也。無心則無戒。無戒則無心。無佛無眾生。無汝及無我。孰為戒哉。神曰。我神通亞佛。師曰。汝神通十句五能五不能。佛則十句七能三不能。神悚然避席。跪啟曰。可得聞乎。師曰。汝能戾上帝東天行而西七曜乎。曰不能。師曰。汝能奪地祗融五嶽而結四海乎。曰不能。師曰。是謂五不能也。佛能空一切相。成萬法智。而不能即滅定業。佛能知群有性窮億劫事。而不能化導無緣。佛能度無量有情。而不能盡眾生界。是為三不能也。定業亦不牢久。無緣亦是一期。眾生界本無增減。亙無一人能主其法。有法無主是謂無法。無法無主是謂無
【現代漢語翻譯】 禍與善是相對的。神曰：『能。』 師父說：『你能不殺生嗎？』 神曰：『我實際上掌管著殺生的權力。』 師父說：『不是指這個，而是指有錯殺、誤殺、疑惑混淆的情況。』 神曰：『能。』 師父說：『你能不妄語嗎？』 神曰：『我正直，怎麼會妄語呢？』 師父說：『不是指這個，而是指言行不符合天道。』 神曰：『能。』 師父說：『你不會因酒而犯錯嗎？』 神曰：『能。』 師父說：『像上面這些就是佛的戒律。』 又說要以有心的態度奉行戒律，而不要以執著的心去拘泥；以有心的態度對待萬物，而不要以執著的心去想自身。能做到這樣，那麼在天地產生之前，就不會被認為是精怪；在天地滅亡之後，就不會被認為是衰老；終日變化，也不會被認為是動搖；完全寂靜，也不會被認為是休息。相信這個道理，那麼即使娶妻也不是真正的娶妻，即使享受也不是真正的獲取，即使掌握權力也不是真正的擁有權力，即使作為也不是故意的，即使醉酒也不是昏聵的。如果能對萬物沒有執著的心，那麼貪圖慾望就不會成為淫邪，把福與淫、禍與善對立就不會成為盜竊，錯殺、誤殺、疑惑混淆就不會成為殺生，言行違背天道就不會成為妄語，昏聵、荒唐、顛倒就不會成為醉酒。這叫做無心。無心就沒有戒律，沒有戒律就沒有無心，沒有佛也沒有眾生，沒有你也沒有我，誰來持戒呢？』 神說：『我的神通亞於佛。』 師父說：『你的神通十句話中有五句能做到，五句不能做到。佛則是十句話中有七句能做到，三句不能做到。』 神驚恐地離開座位，跪著請教說：『可以聽聽嗎？』 師父說：『你能違背上帝，從東天走到西方的七曜星嗎？』 神說：『不能。』 師父說：『你能奪取地神的力量，融化五嶽，連線四海嗎？』 神說：『不能。』 師父說：『這就是五種不能。佛能空掉一切表象，成就萬法的智慧，但不能立刻消滅已經註定的業力。佛能知道所有眾生的本性，窮盡億萬劫的事情，但不能教化沒有緣分的人。佛能度化無量的有情眾生，但不能窮盡所有的眾生界。這就是三種不能。』 註定的業力也不會長久存在，沒有緣分也只是一時的，眾生界本來就沒有增減。自始至終沒有人能主宰這個法則，有法則而沒有主宰者，這叫做沒有法則。沒有法則也沒有主宰者，這叫做無。
【English Translation】 English version: Evil and good are relative. The deity said, 'I can.' The master said, 'Can you not kill?' The deity said, 'I actually control the power of killing.' The master said, 'It doesn't mean that, but refers to cases of wrongful killing, mistaken killing, doubt, and confusion.' The deity said, 'I can.' The master said, 'Can you not lie?' The deity said, 'I am upright, how could I lie?' The master said, 'It doesn't mean that, but refers to words and actions that do not conform to the way of heaven.' The deity said, 'I can.' The master said, 'Will you not err due to alcohol?' The deity said, 'I can.' The master said, 'Like the above, these are the precepts of the Buddha.' It is also said to uphold the precepts with a mindful attitude, and not to be bound by an attachment to them; to treat all things with a mindful attitude, and not to think of oneself with attachment. If one can do this, then before the creation of heaven and earth, one will not be considered a spirit; after the destruction of heaven and earth, one will not be considered old; changing all day long, one will not be considered wavering; completely silent, one will not be considered resting. Believing in this principle, then even marrying a wife is not truly marrying, even enjoying is not truly acquiring, even holding power is not truly possessing power, even acting is not intentional, even being drunk is not confused. If one can have no attachment to all things, then greed for desires will not become lust, opposing fortune and lust, misfortune and good will not become theft, wrongful killing, mistaken killing, doubt, and confusion will not become killing, words and actions that violate the way of heaven will not become lying, confusion, absurdity, and reversal will not become drunkenness. This is called no-mind. No-mind has no precepts, no precepts have no no-mind, there is no Buddha and no sentient beings, there is no you and no me, who will hold the precepts?' The deity said, 'My supernatural powers are second only to the Buddha.' The master said, 'Your supernatural powers have five out of ten sentences that you can do, and five that you cannot. The Buddha has seven out of ten sentences that he can do, and three that he cannot.' The deity left the seat in fear, knelt down and asked, 'May I hear them?' The master said, 'Can you disobey God and walk from the eastern sky to the western seven luminaries (seven stars)?' The deity said, 'I cannot.' The master said, 'Can you seize the power of the earth gods, melt the five peaks (five great mountains), and connect the four seas?' The deity said, 'I cannot.' The master said, 'These are the five impossibilities. The Buddha can empty all appearances and achieve the wisdom of all dharmas, but cannot immediately eliminate the predetermined karma. The Buddha can know the nature of all beings and exhaust the affairs of billions of kalpas (aeons), but cannot transform those without affinity. The Buddha can liberate immeasurable sentient beings, but cannot exhaust all realms of sentient beings. These are the three impossibilities.' Predetermined karma will not last long, and lack of affinity is only temporary. The realm of sentient beings has never increased or decreased. From beginning to end, no one can dominate this law. Having a law without a master is called no law. No law and no master is called no.
心。如我解佛。亦無神通也。但能以無心通達一切法爾。神曰。我誠淺昧。未聞空義。師所授戒。我當奉行。今愿報慈德。效我所能。師曰。吾觀身無物。觀法無常。塊然更有何欲邪。神曰。師必命我為世間事。展我小神功。使已發心初發心未發心不信心必信心五等人。目我神蹤。知有佛有神。有能有不能。有自然有非自然者。師曰。無為是無為是。神曰。佛亦使神護法。師寧隳叛佛邪。愿隨意垂誨。師不得已而言曰。東巖寺之障。莽然無樹。北岫有之。而背非屏擁。汝能移北樹于東嶺乎。神曰。已聞命矣。然昏夜必有喧動。愿師無駭。即作禮辭去。師門送而且觀之。見儀衛逶迤如王者之狀。嵐靄煙霞。紛綸間錯。幢幡環珮。凌空隱沒焉。其夕果有暴風吼雷。奔云掣電。棟宇搖盪。宿鳥聲喧。師謂眾曰。無怖無怖。神與我契矣。詰旦和霽。則北巖松栝。盡移東嶺。森然行植。師謂其徒曰。吾沒後無令外知。若為口實。人將妖我。以開元四年丙辰歲。囑門人曰。吾始居寺東嶺。吾滅。汝必置吾骸于彼。言訖若委蛻焉。
五祖下三世(旁出)
嵩山寂禪師法嗣
終南山惟政禪師
平原人也。姓周氏。受業于本州延和寺詮澄法師。得法于嵩山普寂禪師。即入太一山中。學者盈室。唐文宗好嗜蛤蜊。
【現代漢語翻譯】 現代漢語譯本： 慧能說：『心。如果我理解佛，就沒有神通。只能以無心通達一切法。』神秀說：『我確實淺薄愚昧，沒有聽聞過空性的道理。大師您所傳授的戒律，我應當奉行。現在我願意報答您的慈悲恩德，盡我所能。』慧能說：『我看自身無物，觀諸法無常，空空蕩蕩還有什麼慾望呢？』神秀說：『大師您必定是想讓我為您做些世間的事情，展現我微小的神通，讓已經發菩提心、初發菩提心、尚未發菩提心、不相信、必定相信這五種人，看到我的神通軌跡，知道有佛有神，有能做到的，有不能做到的，有自然而然的，有非自然而然的。』慧能說：『無為是最好的，無為是最好的。』神秀說：『佛也讓神來護持佛法，大師您難道要違背佛的旨意嗎？希望您隨意指示。』慧能不得已說道：『東巖寺前有障礙，光禿禿地沒有樹木。北邊山上有樹，但背面不是屏障。你能把北邊的樹移到東邊的山嶺上嗎？』神秀說：『已經聽從您的命令了。但是昏暗的夜晚必定會有喧鬧震動，希望大師不要驚駭。』說完就行禮告辭離去。慧能送到門口並且觀看他離去，看見儀仗衛隊逶迤連綿，如同王者出行一樣。山中的雲霧煙霞，色彩繽紛錯雜。幢幡環珮，在空中隱沒不見。當天晚上果然有狂風怒吼，雷聲轟鳴，奔騰的烏雲閃著電光，房屋搖晃震動，棲息的鳥兒驚叫喧鬧。慧能對眾人說：『不要害怕，不要害怕。神已經和我約定好了。』第二天早晨天氣晴朗，只見北巖的松樹柏樹，全部移到了東邊的山嶺上，整齊地排列生長。慧能對他的弟子們說：『我圓寂后不要讓外面的人知道這件事，如果成為談論的資料，人們會把我當成妖怪。』在開元四年丙辰年，囑咐門人說：『我最初居住在寺廟東邊的山嶺上，我圓寂后，你們一定要把我的遺骸安放在那裡。』說完就像脫掉軀殼一樣圓寂了。
五祖下三世（旁出）
嵩山寂禪師法嗣
終南山惟政禪師
是平原人，姓周。在本地延和寺跟隨詮澄法師學習。在嵩山普寂禪師處得法。之後進入太一山中，來學習的人很多。唐文宗喜歡吃蛤蜊。
【English Translation】 English version: Huineng said, 'Mind. If I understand the Buddha, I would have no supernatural powers. I can only understand all dharmas through no-mind.' Shenxiu said, 'I am indeed shallow and ignorant, and have not heard the principle of emptiness. I shall follow the precepts you, Master, have taught. Now I wish to repay your kindness and virtue by doing what I can.' Huineng said, 'I see the body as nothing, and observe all dharmas as impermanent. What desires are there in emptiness?' Shenxiu said, 'Master, you must want me to do some worldly things for you, to display my small supernatural powers, so that those who have already aroused the Bodhi mind, those who have just aroused the Bodhi mind, those who have not yet aroused the Bodhi mind, those who do not believe, and those who will surely believe, these five kinds of people, will see my supernatural traces and know that there are Buddhas and gods, that there are things that can be done and things that cannot be done, things that are natural and things that are not natural.' Huineng said, 'Non-action is best, non-action is best.' Shenxiu said, 'The Buddha also uses gods to protect the Dharma. Would you, Master, rebel against the Buddha's will? I hope you will instruct me as you wish.' Huineng reluctantly said, 'The front of Dongyan Temple is obstructed and has no trees. There are trees on the north hill, but the back is not a screen. Can you move the trees from the north to the east ridge?' Shenxiu said, 'I have heard your command.' But there will surely be noise and commotion in the dark night, I hope Master will not be alarmed.' After saying this, he bowed and took his leave. Huineng sent him to the door and watched him leave, seeing the ceremonial guards winding and continuous, like a king's procession. The mountain's clouds and mist were colorful and mixed. Banners and pendants disappeared into the air. That night, there was indeed a violent wind and roaring thunder, with rushing clouds and lightning, the buildings shook, and the roosting birds cried out in alarm. Huineng said to the crowd, 'Do not be afraid, do not be afraid. The god has made an agreement with me.' The next morning, the weather was clear, and the pine and cypress trees on the north cliff had all been moved to the east ridge, standing in neat rows. Huineng said to his disciples, 'After I pass away, do not let outsiders know about this. If it becomes a topic of discussion, people will regard me as a demon.' In the year Bingchen of the Kaiyuan era (728 AD), he instructed his disciples, 'I first lived on the east ridge of the temple. After I pass away, you must place my remains there.' After saying this, he passed away as if shedding his body.
Three generations after the Fifth Patriarch (collateral line)
Successor of Chan Master Puji of Mount Song
Chan Master Weizheng of Mount Zhongnan
Was a native of Pingyuan, with the surname Zhou. He studied with Dharma Master Quancheng at Yanhua Temple in his native prefecture. He obtained the Dharma from Chan Master Puji of Mount Song. Then he entered Mount Taiyi, where many came to study. Emperor Wenzong of the Tang Dynasty was fond of eating clams.
㳂海官吏先時遞進。人亦勞止。一日御饌中。有擘不張者。帝以其異。即焚香禱之。乃開見菩薩形儀。梵相具足。帝遂貯以金粟檀香合。覆以美錦。賜興善寺。令眾僧瞻禮。因問群臣。斯何祥也。或奏太一山惟政禪師。深明佛法。博聞強記。乞詔問之。帝即頒詔。師至。帝問其事。師曰。臣聞物無虛應。此乃啟陛下之信心耳。故契經云。應以此身得度者。即現此身而為說法。帝曰。菩薩身已現。且未聞說法。師曰。陛下睹此。為常邪非常邪。信邪非信邪。帝曰。希奇之事。朕深信焉。師曰。陛下已聞說法竟。皇情悅豫。得未曾有。詔天下寺院。各立觀音像。以答殊休。留師于內道場。累辭歸山。詔令住聖壽寺。至武宗即位。師忽入終南山隱居。人問其故。師曰。吾避仇矣。終后阇維。收舍利四十九粒。而建塔焉。
破灶墮和尚法嗣
嵩山峻極禪師
僧問。如何是修善行人。師曰。擔枷帶鎖。曰如何是作惡行人。師曰。修禪入定。曰某甲淺機。請師直指。師曰。汝問我惡。惡不從善。汝問我善。善不從惡。僧良久。師曰會么。僧曰不會。師曰。惡人無善念。善人無噁心。所以道善惡如浮雲。俱無起滅處。僧于言下大悟。后破灶墮聞舉乃曰。此子會盡諸法無生。
五祖下四世
益州無相禪
【現代漢語翻譯】 現代漢語譯本：㳂海官吏先前不斷進獻奇珍異寶，百姓也因此疲憊不堪。一日，皇帝的御膳中，有一塊食物怎麼也掰不開。皇帝覺得奇怪，就焚香禱告。掰開后，發現裡面是菩薩的形象，相貌莊嚴圓滿。皇帝於是用金粟檀香木盒子裝起來，蓋上精美的錦緞，賜給興善寺，讓眾僧瞻仰禮拜。皇帝問群臣，這是什麼祥瑞之兆？有人奏請說太一山的惟政禪師，精通佛法，博聞強記，請求詔見詢問他。皇帝就頒佈詔書。禪師來到后，皇帝問這件事。禪師說：『臣聽說事物不會無緣無故地顯現，這乃是開啟陛下信心的緣故啊。所以契經上說，應以何種身形得度的人，菩薩就顯現何種身形而為說法。』皇帝說：『菩薩的身形已經顯現，但是還沒有聽到說法。』禪師說：『陛下看到這個，認為是常事還是非常事？是相信還是不相信？』皇帝說：『這是希奇之事，朕深信不疑。』禪師說：『陛下已經聽完說法了。』皇帝非常高興，得到了前所未有的體驗。於是下詔天下寺院，各自設立觀音像，來答謝這特殊的恩賜。皇帝想把禪師留在內道場，禪師多次推辭要回山。皇帝就下詔讓他住在聖壽寺。到武宗即位后，禪師忽然進入終南山隱居。有人問他緣故，禪師說：『我爲了躲避仇家啊。』圓寂后火化，收集到舍利四十九粒，於是建塔供奉。
破灶墮（Posuoduo）和尚的法嗣
嵩山峻極（Songshan Junji）禪師
有僧人問：『什麼是修行善行的人？』禪師說：『帶著枷鎖。』僧人問：『什麼是作惡行的人？』禪師說：『修禪入定。』僧人說：『我理解力淺薄，請禪師直接指點。』禪師說：『你問我惡，惡不從善而來；你問我善，善不從惡而來。』僧人沉默良久。禪師說：『明白了嗎？』僧人說：『不明白。』禪師說：『惡人沒有善念，善人沒有噁心。所以說善惡如同浮雲，都沒有起始和終結之處。』僧人聽后當下大悟。後來破灶墮（Posuoduo）和尚聽說了這件事，就說：『這人領會了諸法無生啊。』
五祖（Wuzu）下四世
益州（Yizhou）無相（Wuxiang）禪師
【English Translation】 English version: The officials along the coast were constantly presenting tributes, and the people were exhausted. One day, in the emperor's meal, there was a piece of food that could not be broken apart. The emperor found it strange and burned incense to pray. After breaking it open, he found an image of a Bodhisattva inside, with a dignified and complete appearance. The emperor then stored it in a box made of precious sandalwood, covered it with beautiful brocade, and bestowed it upon Xing Shan Temple, ordering the monks to admire and worship it. The emperor asked his ministers, 'What is this auspicious omen?' Someone suggested that Chan Master Wei Zheng (Weizheng) of Mount Taiyi (Taiyi), who was well-versed in Buddhism and had a strong memory, be summoned for questioning. The emperor then issued an edict. When the Chan Master arrived, the emperor asked about the matter. The Chan Master said, 'I have heard that things do not appear without a reason. This is to inspire Your Majesty's faith. Therefore, the sutras say that the Bodhisattva will appear in whatever form is necessary to deliver beings.' The emperor said, 'The Bodhisattva's form has already appeared, but I have not heard any teachings.' The Chan Master said, 'Does Your Majesty consider this a common or uncommon occurrence? Do you believe it or not?' The emperor said, 'This is a rare event, and I deeply believe in it.' The Chan Master said, 'Your Majesty has already heard the teachings.' The emperor was very pleased and had an unprecedented experience. He then issued an edict to all temples in the land to establish images of Avalokitesvara (Guanyin) to repay this special grace. The emperor wanted to keep the Chan Master in the inner sanctuary, but the Chan Master repeatedly declined, wanting to return to the mountain. The emperor then ordered him to reside in Shengshou Temple. When Emperor Wuzong (Wuzong) ascended the throne, the Chan Master suddenly went into seclusion in Mount Zhongnan (Zhongnan). Someone asked him the reason, and the Chan Master said, 'I am avoiding my enemies.' After his death, he was cremated, and forty-nine relics were collected, and a pagoda was built to enshrine them.
Successor of Chan Master Posuoduo (Posuoduo)
Chan Master Junji (Junji) of Mount Song (Song)
A monk asked, 'What is a person who cultivates good deeds?' The Chan Master said, 'Wearing shackles.' The monk asked, 'What is a person who commits evil deeds?' The Chan Master said, 'Practicing Chan meditation and entering samadhi.' The monk said, 'My understanding is shallow, please give me direct guidance.' The Chan Master said, 'You ask me about evil, evil does not come from good; you ask me about good, good does not come from evil.' The monk remained silent for a long time. The Chan Master said, 'Do you understand?' The monk said, 'I do not understand.' The Chan Master said, 'An evil person has no good thoughts, and a good person has no evil thoughts. Therefore, it is said that good and evil are like floating clouds, without beginning or end.' The monk had a great enlightenment upon hearing this. Later, Chan Master Posuoduo (Posuoduo) heard about this and said, 'This person has understood the non-arising of all dharmas.'
Fourth Generation under Wuzu (Wuzu)
Chan Master Wuxiang (Wuxiang) of Yizhou (Yizhou)
師法嗣
益州保唐寺無住禪師
初得法于無相大師。乃居南陽白崖山。專務宴寂。經累歲。學者漸至。勤請不已。自此垂誨。雖廣演言教。而唯以無念為宗。唐相國杜鴻漸出撫坤維。聞師名。思一瞻禮。遣使到山延請。時節度使崔寧亦命諸寺僧徒。遠出迎。引至空慧寺。時杜公與戎師。召三學碩德。俱會寺中。致禮訖。公問曰。弟子聞。今和尚說無憶無念莫妄三句法門是否。師曰然。公曰。此三句是一是三。師曰。無憶名戒。無念名定。莫妄名慧。一心不生。具戒定慧。非一非三也。公曰。后句妄字。莫是從心之忘。乎。曰從女者是也。公曰。有據否。師曰。法句經云。若起精進心。是妄非精進。若能心不妄。精進無有涯。公聞。疑情蕩然。公又問。師還以三句示人否。師曰。初心學人。還令息念。澄停識浪。水清影現。悟無念體。寂滅現前。無念亦不立也。於時庭樹鴉鳴。公問。師聞否。師曰聞。鴉去已。又問師。聞否。師曰聞。公曰。鴉去無聲。云何言聞。師乃普告大眾曰。佛世難值。正法難聞。各各諦聽。聞無有聞。非關聞性。本來不生。何曾有滅。有聲之時。是聲塵自生。無聲之時。是聲塵自滅。而此聞性。不隨聲生。不隨聲滅。悟此聞性。則免聲塵之所轉。當知聞無生滅。聞無去來。公與僚屬
【現代漢語翻譯】 現代漢語譯本 師法嗣
益州保唐寺無住禪師（Wuzhu Chanshi of Baotang Temple in Yizhou）
最初，無住禪師從無相大師（Wuxiang Dashi）處得法，便居住在南陽白崖山。他專心致志于安靜寂寞的生活，經過多年，前來求學的人逐漸增多，他們勤奮懇切地請求他開示，於是他開始講授佛法。雖然他廣泛地演說教義，但始終以『無念』為宗旨。唐朝宰相杜鴻漸（Du Hongjian）出任坤維的安撫使，聽說了禪師的名聲，想要瞻仰禮拜，於是派遣使者到山中邀請。當時節度使崔寧（Cui Ning）也命令各寺廟的僧人，遠遠地出來迎接，將禪師迎到空慧寺。當時杜鴻漸與戎狄的將領，召集了三學（戒、定、慧）中有卓越德行的人，一同在寺中會面。行禮完畢后，杜鴻漸問道：『弟子聽說，現在和尚您說『無憶、無念、莫妄』這三句法門，是這樣嗎？』禪師回答說：『是的。』杜鴻漸問：『這三句是一句還是三句？』禪師說：『無憶名為戒，無念名為定，莫妄名為慧。一心不生，就具足了戒、定、慧，所以說非一非三。』杜鴻漸問：『后一句的『妄』字，『莫』是從『心』旁的『忘』字嗎？』禪師說：『是從『女』旁的『妄』字。』杜鴻漸問：『有依據嗎？』禪師說：『《法句經》說：『如果生起精進的心，那就是虛妄而非真正的精進；如果能夠心不虛妄，精進就沒有止境。』杜鴻漸聽了，心中的疑惑頓時消散。杜鴻漸又問：『禪師您還用這三句話來教導別人嗎？』禪師說：『對於初學的學人，還是讓他們止息妄念，使意識的波浪平靜下來，水清則影子顯現，從而領悟無念的本體，寂滅的境界就會顯現在眼前，但最終連『無念』也不執著。』 這時，庭院裡的樹上傳來烏鴉的叫聲。杜鴻漸問：『禪師聽到了嗎？』禪師說：『聽到了。』烏鴉飛走後，杜鴻漸又問禪師：『聽到了嗎？』禪師說：『聽到了。』杜鴻漸說：『烏鴉飛走後沒有聲音，為什麼說聽到了呢？』禪師於是普告大眾說：『佛陀出世難以遇到，正法難以聽聞，大家仔細聽著。聽，是沒有聽的，與能聽的本性無關。這本性本來就不生，何曾有滅？有聲音的時候，是聲音的塵境自己產生；沒有聲音的時候，是聲音的塵境自己消滅。而這能聽的本性，不隨聲音的產生而產生，不隨聲音的消滅而消滅。領悟了這個能聽的本性，就能免於被聲音的塵境所轉動。應當知道，聽沒有生滅，聽沒有來去。』杜鴻漸與他的僚屬
【English Translation】 English version Successor of the Dharma
Chan Master Wuzhu (Wuzhu Chanshi) of Baotang Temple in Yizhou
Initially, Chan Master Wuzhu obtained the Dharma from Master Wuxiang (Wuxiang Dashi) and resided on Baiya Mountain in Nanyang. He devoted himself to a life of quiet solitude. Over the years, the number of students gradually increased, and they earnestly requested him to teach. Thus, he began to expound the Dharma. Although he extensively lectured on the teachings, he always upheld 'no-thought' (wu nian) as the central principle. Du Hongjian, the Tang Dynasty Chancellor, was appointed as the Pacification Commissioner of Kunwei. Hearing of the master's reputation, he desired to pay homage and sent envoys to the mountain to invite him. At that time, Cui Ning, the Military Commissioner, also ordered monks from various temples to come out to greet him from afar, escorting the Chan Master to Konghui Temple. There, Du Hongjian and the Rong (non-Han Chinese) general summoned eminent monks of the Three Learnings (sila, samadhi, prajna) to gather in the temple. After the greetings, Du Hongjian asked, 'This disciple has heard that the Venerable Master speaks of the 'no-recollection, no-thought, no-delusion' (wu yi, wu nian, mo wang) three-phrase Dharma gate. Is this so?' The master replied, 'It is so.' Du Hongjian asked, 'Are these three phrases one or three?' The master said, 'No-recollection is called precepts (sila), no-thought is called concentration (samadhi), and no-delusion is called wisdom (prajna). When a single mind does not arise, one possesses precepts, concentration, and wisdom. Therefore, it is neither one nor three.' Du Hongjian asked, 'In the last phrase, the 'delusion' (wang) in 'no-delusion' (mo wang), is the 'mo' derived from the 'forget' (wang) character with the 'heart' radical?' The master said, 'It is the 'delusion' (wang) character with the 'woman' radical.' Du Hongjian asked, 'Is there any basis for this?' The master said, 'The Dharmapada Sutra says, 'If one arises with a mind of diligence, that is delusion, not true diligence. If one's mind is free from delusion, diligence has no limit.' Upon hearing this, Du Hongjian's doubts vanished. Du Hongjian then asked, 'Does the master still use these three phrases to teach others?' The master said, 'For beginners, I still instruct them to cease their wandering thoughts, to calm and still the waves of consciousness. When the water is clear, the reflection appears. Thus, they realize the essence of no-thought, and the state of extinction (nirvana) manifests before them. But ultimately, even 'no-thought' is not clung to.' At that moment, crows were cawing in the trees in the courtyard. Du Hongjian asked, 'Did the master hear it?' The master said, 'I heard it.' After the crows flew away, Du Hongjian asked the master again, 'Did you hear it?' The master said, 'I heard it.' Du Hongjian said, 'After the crows flew away, there was no sound. Why do you say you heard it?' The master then proclaimed to the assembly, 'It is difficult to encounter a Buddha in the world, and it is difficult to hear the true Dharma. Everyone, listen carefully. Hearing is without hearing, it is not related to the nature of hearing. This nature originally does not arise, so how could it ever cease? When there is sound, it is the sound-object itself that arises. When there is no sound, it is the sound-object itself that ceases. But this nature of hearing does not arise with the arising of sound, nor does it cease with the ceasing of sound. If you realize this nature of hearing, you will be freed from being turned by the sound-object. You should know that hearing has no arising or ceasing, hearing has no coming or going.' Du Hongjian and his colleagues
大眾稽首。又問。何名第一義。第一義者。從何次第得入。師曰。第一義無有次第。亦無出入。世諦一切。有第一義。即無諸法無性性。說名第一義。佛言。有法名俗諦。無性第一義。公曰。如師開示。實不可思議。公又曰。弟子性識微淺。昔因公暇。撰得起信論章䟽兩卷。可得稱佛法否。師曰。夫造章疏。皆用識心思量分別。有為有作。起心動念。然可造成。據論文云。當知一切法從本以來。離言說相。離名字相。離心緣相。畢竟平等。無有變異。唯有一心。故名真如。今相公著言說相。著名字相。著心緣相。既著種種相。云何是佛法。公起作禮曰。弟子亦曾問。諸供奉大德皆贊弟子不可思議。當知彼等但狥人情。師今從理解說。合心地法。實是真理不可思議。公又問。云何不生。云何不滅。如何得解脫。師曰。見境心不起名不生。不生即不滅。既無生滅。即不被前塵所縛。當處解脫不生名無念。無念即無滅。無念即無縛。無念即無脫。舉要而言。識心即離念。見性即解脫。離識心見性外。更有法門證無上菩提者。無有是處。公曰。何名識心見性。師曰。一切學道人。隨念流浪。蓋為不識真心。真心者念生亦不順生。念滅亦不依寂。不來不去。不定不亂。不取不捨。不沈不浮。無為無相。活鱍鱍。平常自在。此心體
【現代漢語翻譯】 現代漢語譯本 大眾稽首，再次問道：『什麼是第一義諦（paramārtha，最高的真理）？證入第一義諦，需要經過怎樣的次第？』 馬祖道一禪師回答說：『第一義諦沒有次第，也沒有出入。世俗諦（saṃvṛti-satya，相對的真理）中的一切，都包含著第一義諦，也就是諸法無自性（anatta，沒有永恒不變的實體）的自性，這就被稱為第一義諦。』 馬祖道一禪師說：『有為法（saṃskṛta，因緣和合而成的法）名為俗諦，無自性即是第一義諦。』 裴休（Pei Xiu）說：『如禪師所開示，實在不可思議。』 裴休又說：『弟子才識淺薄，過去在空閑時，撰寫了《起信論》的章疏兩卷，可以稱得上是佛法嗎？』 馬祖道一禪師說：『撰寫章疏，都是用意識心去思量分別，是有為有作，起心動念，然後才能完成。根據《起信論》的原文所說：應當知道一切法從本以來，就遠離言說相（absence of characteristics of speech），遠離名字相（absence of characteristics of names），遠離心緣相（absence of characteristics of mental objects），畢竟平等，沒有變異，唯有一心，所以名為真如（tathātā，事物的真實本性）。現在您執著于言說相，執著于名字相，執著於心緣相，既然執著于種種相，怎麼能說是佛法呢？』 裴休起身作禮說：『弟子也曾問過各位供奉的大德，他們都讚歎弟子不可思議，我知道他們只是順應人情。禪師現在從理性的角度來解說，符合心地之法，實在是真理，不可思議。』 裴休又問：『什麼是不生？什麼是不滅？如何才能得到解脫？』 馬祖道一禪師說：『見境心不起念，就叫做不生。不生就是不滅。既然沒有生滅，就不會被外在的塵境所束縛，當下就能解脫。不生就叫做無念（amanasikara，沒有念頭）。無念就是沒有滅。無念就是沒有束縛。無念就是沒有解脫。總而言之，認識心就是遠離念頭，見到自性就是解脫。離開認識心和見性之外，如果還有其他法門可以證得無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），那是不可能的。』 裴休說：『什麼是識心見性？』 馬祖道一禪師說：『一切學道之人，隨著念頭流浪，都是因為不認識真心。真心是念頭生起時也不順應生起，念頭滅去時也不依附寂滅。不來不去，不確定也不混亂，不取也不捨，不沉也不浮，無為無相，活潑潑地，平常自在。這就是心體。』
【English Translation】 English version The assembly bowed and asked again: 'What is the highest truth (paramārtha)? Through what stages can one enter the highest truth?' Master Mazu Daoyi replied: 'The highest truth has no stages, nor coming or going. Everything in conventional truth (saṃvṛti-satya) contains the highest truth, which is the nature of no-self (anatta) of all dharmas, and this is called the highest truth.' The Buddha said: 'Conditioned dharmas (saṃskṛta) are called conventional truth, and no-self is the highest truth.' Pei Xiu said: 'As the Master has explained, it is truly inconceivable.' Pei Xiu also said: 'This disciple's knowledge is shallow. In the past, during leisure time, I wrote two volumes of commentaries on the Awakening of Faith, can they be called the Buddha-dharma?' Master Mazu Daoyi said: 'Writing commentaries all involves using the mind to think and discriminate, it is conditioned and contrived, arising thoughts and intentions, and then it can be completed. According to the text, it says: 'It should be known that all dharmas from the beginning are apart from the characteristics of speech, apart from the characteristics of names, apart from the characteristics of mental objects, ultimately equal, without change, only one mind, therefore called Suchness (tathātā).' Now you are attached to the characteristics of speech, attached to the characteristics of names, attached to the characteristics of mental objects. Since you are attached to all kinds of characteristics, how can it be the Buddha-dharma?' Pei Xiu rose, bowed, and said: 'This disciple also asked the venerable monks, and they all praised this disciple as inconceivable. I know that they were merely flattering. The Master now explains from the perspective of reason, which accords with the Dharma of the mind-ground, and is truly the inconceivable truth.' Pei Xiu then asked: 'What is non-arising? What is non-ceasing? How can one attain liberation?' Master Mazu Daoyi said: 'When the mind does not arise upon seeing an object, it is called non-arising. Non-arising is non-ceasing. Since there is no arising or ceasing, one is not bound by the dust of the senses, and one is liberated in that very place. Non-arising is called no-thought (amanasikara). No-thought is no-ceasing. No-thought is no-bondage. No-thought is no-liberation. In short, recognizing the mind is to be free from thoughts, and seeing the nature is liberation. Apart from recognizing the mind and seeing the nature, if there is another Dharma to attain unsurpassed complete enlightenment (anuttarā-samyak-saṃbodhi), there is no such thing.' Pei Xiu said: 'What is recognizing the mind and seeing the nature?' Master Mazu Daoyi said: 'All those who study the Way wander with their thoughts because they do not recognize the true mind. The true mind does not accord with arising when thoughts arise, nor does it rely on stillness when thoughts cease. It neither comes nor goes, it is neither fixed nor confused, it neither takes nor rejects, it neither sinks nor floats, it is unconditioned and without characteristics, lively and free, ordinary and at ease. This is the essence of the mind.'
畢竟不可得。無可知覺。觸目皆如。無非見性也。公與大眾。作禮稱讚。踴躍而去。師后居保唐寺而終。
六祖大鑒禪師旁出法嗣第一世
西域崛多三藏者
天竺人也。於六祖言下契悟。后游五臺。見一僧結庵靜坐。師問曰。孤坐奚為。曰觀靜。師曰。觀者何人。靜者何物。其僧作禮。問曰。此理何如。師曰。汝何不自觀自靜。彼僧茫然。師曰。汝出誰門邪。曰秀禪師。師曰。我西域異道最下種者。不墮此見。兀然空坐。于道何益。其僧卻問。師所師者何人。師曰。我師六祖。汝何不速往曹溪。決其真要。其僧即往參六祖。六祖垂誨。與師符合。僧即悟入。師后不知所終。
韶州法海禪師者
曲江人也。初見六祖。問曰。即心即佛。愿垂指喻。祖曰。前念不生即心。后念不滅即佛。成一切相即心。離一切相即佛。吾若具說。窮劫不盡。聽吾偈曰。即心名慧。即佛乃定。定慧等持。意中清凈。悟此法門。由汝習性。用本無生。雙修是正。師信受以偈贊曰。即心元是佛。不悟而自屈。我知定慧因。雙修離諸物。
吉州志誠禪師者
本州太和人也。初參秀禪師。后因兩宗盛化。秀之徒眾。往往譏南宗曰。能大師不識一字。有何所長。秀曰。他得無師之智。深悟上乘。吾不如也。
【現代漢語翻譯】 畢竟是不可獲得的。沒有什麼可以被認知和覺察。所見所觸的一切都如幻如化。無一不是自性的顯現。大眾和公一起，行禮稱讚，歡欣踴躍地離開了。之後，這位禪師住在保唐寺直到圓寂。
六祖大鑒禪師（Dajian, the Sixth Patriarch）旁出法嗣第一世
西域崛多三藏（Jue Duo Sanzang, a monk from the Western Regions）
是天竺（India）人。在六祖（the Sixth Patriarch）的教誨下領悟。後來遊歷五臺山（Mount Wutai），看見一個僧人結廬修行。崛多三藏問：『獨自坐著做什麼？』僧人回答：『觀靜。』崛多三藏說：『觀的是什麼人？靜的是什麼物？』那僧人行禮，問道：『這道理是怎樣的？』崛多三藏說：『你為何不自己觀自己靜？』那僧人茫然不知所措。崛多三藏說：『你出自誰的門下？』僧人回答：『秀禪師（Zen Master Xiu）。』崛多三藏說：『我這西域異道中最下等的修行者，也不會墮入這種見解。兀自空坐，對修行有什麼益處？』那僧人反問：『您的老師是誰？』崛多三藏說：『我的老師是六祖（the Sixth Patriarch）。你為何不趕快去曹溪（Cao Xi）求教，了斷其中的真要。』那僧人立刻前往參拜六祖（the Sixth Patriarch）。六祖（the Sixth Patriarch）的教誨，與崛多三藏的見解相符。僧人隨即開悟。後來崛多三藏不知所終。
韶州法海禪師（Fahai, Zen Master of Shaozhou）
是曲江（Qujiang）人。初次拜見六祖（the Sixth Patriarch），問道：『即心即佛（the mind itself is Buddha），希望您能指點開示。』六祖（the Sixth Patriarch）說：『前念不生即是心，后念不滅即是佛。成就一切相即是心，離開一切相即是佛。我如果詳細解說，窮盡時間也說不完。聽我說偈：即心名為慧，即佛乃是定。定慧等持，意中清凈。悟此法門，由汝習性。用本無生，雙修是正。』法海禪師（Fahai）信受，並用偈語讚歎道：『即心元是佛，不悟而自屈。我知定慧因，雙修離諸物。』
吉州志誠禪師（Zhicheng, Zen Master of Jizhou）
是本州太和（Taihe）人。最初參拜秀禪師（Zen Master Xiu）。後來因為南北兩宗盛行，秀禪師（Zen Master Xiu）的弟子們常常譏諷南宗說：『能大師（Grand Master Neng）一個字都不認識，有什麼長處？』秀禪師（Zen Master Xiu）說：『他得到了無師之智，深刻領悟了上乘佛法，我不如他。』
【English Translation】 Ultimately, it is unattainable. There is nothing to be known or perceived. Everything seen and touched is like an illusion. Nothing is other than the manifestation of one's own nature. The public and the master together paid respects and praised, and left joyfully. Afterwards, the master resided at Baotang Temple until his death.
The First Generation of Collateral Lineage from the Sixth Patriarch Dajian (Dajian, the Sixth Patriarch)
The Tripitaka Master Ju Duo (Jue Duo Sanzang, a monk from the Western Regions)
Was a native of India. He attained enlightenment under the Sixth Patriarch (the Sixth Patriarch). Later, he traveled to Mount Wutai (Mount Wutai) and saw a monk living in a hermitage. Ju Duo Sanzang asked: 'What are you doing sitting alone?' The monk replied: 'Observing stillness.' Ju Duo Sanzang said: 'Who is observing? What is still?' The monk bowed and asked: 'What is the principle of this?' Ju Duo Sanzang said: 'Why don't you observe yourself and still yourself?' The monk was at a loss. Ju Duo Sanzang said: 'From whose school do you come?' The monk replied: 'Zen Master Xiu (Zen Master Xiu).' Ju Duo Sanzang said: 'Even the lowest practitioner of heterodox paths in the Western Regions would not fall into this view. Sitting idly in emptiness, what benefit is there for cultivation?' The monk asked in return: 'Who is your teacher?' Ju Duo Sanzang said: 'My teacher is the Sixth Patriarch (the Sixth Patriarch). Why don't you quickly go to Cao Xi (Cao Xi) to seek instruction and resolve the essential truth?' The monk immediately went to pay homage to the Sixth Patriarch (the Sixth Patriarch). The Sixth Patriarch's (the Sixth Patriarch) teachings were in accordance with Ju Duo Sanzang's understanding. The monk then attained enlightenment. Later, Ju Duo Sanzang's whereabouts became unknown.
Zen Master Fahai of Shaozhou (Fahai, Zen Master of Shaozhou)
Was a native of Qujiang (Qujiang). When he first met the Sixth Patriarch (the Sixth Patriarch), he asked: 'The mind itself is Buddha (the mind itself is Buddha), I hope you can give me guidance.' The Sixth Patriarch (the Sixth Patriarch) said: 'The preceding thought not arising is the mind, the subsequent thought not ceasing is the Buddha. Accomplishing all forms is the mind, departing from all forms is the Buddha. If I were to explain in detail, it would take endless time. Listen to my verse: The mind itself is called wisdom, the Buddha is precisely samadhi. Samadhi and wisdom are equally maintained, the mind is pure. Enlightenment to this Dharma gate depends on your habits. Using the fundamentally unproduced, dual cultivation is correct.' Zen Master Fahai (Fahai) accepted with faith and praised with a verse: 'The mind itself is originally Buddha, not realizing it is self-defeating. I know the cause of samadhi and wisdom, dual cultivation is apart from all things.'
Zen Master Zhicheng of Jizhou (Zhicheng, Zen Master of Jizhou)
Was a native of Taihe (Taihe) in this prefecture. He initially studied under Zen Master Xiu (Zen Master Xiu). Later, because the Northern and Southern schools flourished, the disciples of Zen Master Xiu (Zen Master Xiu) often ridiculed the Southern school, saying: 'Grand Master Neng (Grand Master Neng) does not know a single word, what are his strengths?' Zen Master Xiu (Zen Master Xiu) said: 'He has attained wisdom without a teacher, deeply understanding the supreme vehicle of Buddhism, I am not as good as him.'
且吾師五祖親付衣法。豈徒然哉。吾所恨不能遠去親近。虛受國恩。汝等諸人無滯於此。可往曹溪質疑。他日回當爲吾說。師聞此語。禮辭。至韶陽。隨眾參請。不言來處。時六祖告眾曰。今有盜法之人。潛在此會。師出禮拜。具陳其事。祖曰。汝師若為示眾。師曰。嘗指誨大眾。令住心觀靜。長坐不臥。祖曰。住心觀靜。是病非禪。長坐拘身。于理何益。聽吾偈曰。生來坐不臥。死去臥不坐。一具臭骨頭。何為立功過。師曰。未審。和尚以何法誨人。祖曰。吾若言有法與人。即為誑汝。但且隨方解縛。假名三昧。聽吾偈曰。心地無非自性戒。心地無癡自性慧。心地無亂自性定。不增不減自金剛。身去身來本三昧。師聞偈悔謝。即誓依歸。乃呈偈曰。五蘊幻身。幻何究竟。回趣真如。法還不凈。
匾擔山曉了禪師者
傳記不載。唯北宗門人。忽雷澄禪師撰塔碑。盛行於世。其略曰。師住匾擔山。號曉了。六祖之嫡嗣也。師得無心之心。了無相之相。無相者森羅眩目。無心者分別熾然。絕一言一響。響莫可傳。傳之行矣。言莫可窮。窮之非矣。師得無無之無。不無于無也。吾今以有有之有。不有于有也。不有之有。去來非增。不無之無。涅槃非滅。嗚呼師住世兮曹溪明。師寂滅兮法舟傾。師譚無說兮寰宇盈
【現代漢語翻譯】 現代漢語譯本： 而且我的老師五祖親自傳授了衣缽和佛法，難道是隨便的嗎？我只恨不能遠去親自親近六祖，白白地接受國家的恩惠。你們這些人不要滯留在這裡，可以去曹溪向六祖請教佛法，他日回來應當為我說說情況。神會大師聽了這話，行禮告辭，到達韶陽，跟隨大眾一起參禪請教，不說明自己從哪裡來。當時六祖慧能大師告訴大眾說：『現在有盜取佛法的人，偷偷地在此集會中。』神會大師出來禮拜，詳細地陳述了事情的經過。六祖說：『你的老師是怎樣教導大眾的？』神會大師說：『（我的老師）曾經指教大眾，令他們安住心念，觀察靜止，長期打坐不睡覺。』六祖說：『安住心念，觀察靜止，這是病而不是禪。長期打坐拘束身體，對於義理有什麼好處？聽我的偈子說：『活著的時候坐著不睡覺，死去的時候躺著不坐著。一副臭骨頭，為何要建立功勞？』』神會大師說：『不知道和尚您用什麼佛法教誨人？』六祖說：『我如果說有佛法可以給人，那就是欺騙你。只是隨著情況解除束縛，假名為三昧（Samadhi，正定）。聽我的偈子說：『心地沒有邪惡就是自性戒（Sila，戒律），心地沒有愚癡就是自性慧（Prajna，智慧），心地沒有散亂就是自性定（Dhyana，禪定），不增加也不減少就是金剛（Vajra，堅固）。身體的去來本來就是三昧。』』神會大師聽了偈子，後悔並謝罪，就發誓依附歸順六祖，於是呈上偈子說：『五蘊（Skandha，色、受、想、行、識）幻化的身體，幻化到哪裡才是究竟？迴歸到真如（Tathata，事物的本然狀態），佛法難道還不清凈嗎？』
匾擔山曉了禪師
傳記沒有記載。只有北宗門人忽雷澄禪師撰寫了塔碑，在世上盛行。碑文大略是說：曉了禪師住在匾擔山，號曉了，是六祖慧能大師的嫡系傳人。曉了禪師得到了無心之心，瞭解了無相之相。無相之相，森羅萬象令人眼花繚亂；無心之心，分別念頭熾盛燃燒。斷絕一言一響，響也無法傳達，傳達就偏離了；言也無法窮盡，窮盡就錯了。曉了禪師得到了無無之無，不是沒有于無。我現在用有有之有，不是有于有。不是有之有，去來不是增加；不是無之無，涅槃不是滅亡。嗚呼！曉了禪師住世啊，曹溪更加光明；曉了禪師寂滅啊，佛法之舟傾覆。曉了禪師談論無說啊，寰宇充滿。
【English Translation】 English version: Moreover, my teacher, the Fifth Patriarch, personally transmitted the robe and Dharma. How could it be trivial? I only regret not being able to go far away to be close to the Sixth Patriarch, and vainly receiving the grace of the country. You all should not linger here, you can go to Caoxi to ask the Sixth Patriarch about the Dharma, and one day when you return, you should tell me about the situation. Master Shenhui, upon hearing these words, bowed and took his leave, arriving at Shaoyang, where he joined the assembly in practicing Chan and seeking instruction, without revealing where he came from. At that time, the Sixth Patriarch Huineng told the assembly: 'Now there is someone stealing the Dharma, secretly in this gathering.' Master Shenhui came out, prostrated, and explained the matter in detail. The Sixth Patriarch said: 'How does your teacher instruct the assembly?' Master Shenhui said: '(My teacher) used to instruct the assembly, telling them to dwell on their minds, observe stillness, and sit for long periods without sleeping.' The Sixth Patriarch said: 'Dwelling on the mind and observing stillness is a sickness, not Chan. Sitting for long periods and restraining the body, what benefit is there to the principle? Listen to my verse: 'When alive, one sits without lying down; when dead, one lies down without sitting. A bag of stinking bones, why establish merit and demerit?'' Master Shenhui said: 'I do not know what Dharma the Venerable uses to teach people?' The Sixth Patriarch said: 'If I say there is a Dharma to give to people, then I am deceiving you. Just untie the bonds according to the situation, falsely named Samadhi (Samadhi, concentration). Listen to my verse: 'The mind-ground without evil is self-nature Sila (Sila, precepts); the mind-ground without ignorance is self-nature Prajna (Prajna, wisdom); the mind-ground without disturbance is self-nature Dhyana (Dhyana, meditation); neither increasing nor decreasing is Vajra (Vajra, diamond). The coming and going of the body is originally Samadhi.'' Master Shenhui, upon hearing the verse, repented and apologized, and vowed to rely on and return to the Sixth Patriarch, and then presented a verse saying: 'The five Skandhas (Skandha, form, feeling, perception, volition, consciousness) are an illusory body, where does the illusion ultimately lead? Returning to Tathata (Tathata, suchness), is the Dharma still not pure?'
Chan Master Xiaoliao of Biandan Mountain
His biography is not recorded. Only Chan Master Hulei Cheng, a disciple of the Northern School, wrote a stupa inscription, which is prevalent in the world. The inscription roughly says: Chan Master Xiaoliao lived on Biandan Mountain, named Xiaoliao, and was a direct descendant of the Sixth Patriarch Huineng. Chan Master Xiaoliao obtained the mind of no-mind and understood the appearance of no-appearance. The appearance of no-appearance, the myriad phenomena dazzle the eyes; the mind of no-mind, discriminating thoughts burn fiercely. Severing a word and a sound, the sound cannot be transmitted, transmission deviates; words cannot be exhausted, exhaustion is wrong. Chan Master Xiaoliao obtained the no of no-no, not not existing in no. I now use the yes of yes-yes, not existing in yes. The not existing yes, coming and going is not increasing; the not not existing no, Nirvana is not extinction. Alas! Chan Master Xiaoliao lived in the world, Caoxi is even brighter; Chan Master Xiaoliao passed away, the Dharma boat capsized. Chan Master Xiaoliao talked about no-speaking, the universe is filled.
。師示迷徒兮了義乘。匾擔山色垂茲色。空谷猶留曉了名。
洪州法達禪師者
洪州豐城人也。七歲出家。誦法華經。進具之後。禮拜六祖。頭不至地。祖訶曰。禮不投地何如不禮。汝心中必有一物。蘊習何事邪。師曰。念法華經已。及三千部。祖曰。汝若念至萬部。得其經意。不以為勝。則與吾偕行。汝今負此事業。都不知過。聽吾偈曰。禮本折慢幢。頭奚不至地。有我罪即生。亡功福無比。祖又曰。汝名甚麼。對曰。名法達。祖曰。汝名法達。何曾達法。復說偈曰。汝今名法達。勤誦未休歇。空誦但循聲。明心號菩薩。汝今有緣故。吾今為汝說。但信佛無言。蓮華從口發。師聞偈。悔過曰。而今而後。當謙恭一切。惟愿和尚大慈。略說經中義理。祖曰。汝念此經。以何為宗。師曰。學人愚鈍。從來但依文誦唸。豈知宗趣。祖曰。汝試為吾念一遍。吾當為汝解說。師即高聲唸經。至方便品。祖曰止。此經元來。以因緣出世為宗。縱說多種譬喻。亦無越於此。何者因緣唯一大事。一大事即佛知見也。汝慎勿錯解經意。見他道開示悟入。自是佛之知見。我輩無分。若作此解。乃是謗經毀佛也。彼既是佛。已具知見。何用更開。汝今當信。佛知見者。只汝自心。更無別體。蓋為一切眾生。自蔽光明。貪愛塵境
【現代漢語翻譯】 現代漢語譯本：老師向迷惑的學徒展示了義理圓滿的佛法。門匾和山色相互輝映，似乎也在宣揚佛法。即使在空曠的山谷中，仍然流傳著『曉了』這個名字。
洪州法達禪師
是洪州豐城人。七歲出家，誦讀《法華經》。受具足戒后，禮拜六祖慧能大師，但頭不觸地。六祖呵斥道：『禮拜不觸地，不如不禮拜。你心中必定有一物，蘊藏著什麼習氣？』法達禪師說：『我誦唸《法華經》已經三千部了。』六祖說：『你如果唸到一萬部，明白了經中的意思，卻不因此而自以為是，那麼就可以與我同行。你現在揹負著這件事，卻不知道自己的過錯。聽我說一偈：禮拜本是爲了折服傲慢之幢，頭為什麼不觸地呢？心中有『我』，罪過就會產生；去除『我』的功德，福報就無比巨大。』六祖又問：『你叫什麼名字？』回答說：『名叫法達。』六祖說：『你名叫法達，卻何曾通達佛法？』又說一偈：『你現在名叫法達，勤奮誦經未曾停歇。只是空洞地誦讀，追逐聲音，明白自心才叫做菩薩。你現在有緣分，我今天為你解說。只要相信佛是無言的，蓮花自然從口中生髮。』法達禪師聽了偈語，懺悔說：『從今以後，我應當謙虛恭敬一切。只希望和尚大慈大悲，簡略地說說經中的義理。』六祖說：『你誦唸這部經，以什麼為宗旨？』法達禪師說：『弟子愚鈍，向來只是按照經文誦唸，哪裡知道宗旨是什麼？』六祖說：『你試著為我念一遍，我來為你解說。』法達禪師就高聲唸經，唸到《方便品》。六祖說：『停下。這部經本來是以因緣出世為宗旨。即使說了多種譬喻，也沒有超出這個範圍。什麼是因緣？就是唯一的大事因緣。一大事因緣就是佛的知見。你千萬不要錯誤地理解經意，看到別人說『開示悟入』，就認為是佛的知見，與我們沒有關係。如果這樣理解，那就是誹謗經典，毀壞佛法。佛既然是佛，已經具備了知見，哪裡還需要再開示？你現在應當相信，佛的知見，就是你自己的心，沒有其他的本體。因為一切眾生，自己遮蔽了光明，貪愛世俗的塵境。』
【English Translation】 English version: The teacher shows the profound meaning of the perfect vehicle to the deluded disciples. The plaque and the mountain scenery reflect each other, seemingly proclaiming the Dharma. Even in the empty valley, the name 'Xiaoliao' (understanding) is still passed down.
Chan Master Fada of Hongzhou
Was a native of Fengcheng, Hongzhou. He left home at the age of seven and recited the Lotus Sutra (Fahua Jing). After receiving the full precepts, he bowed to the Sixth Patriarch Huineng, but his head did not touch the ground. The Sixth Patriarch scolded him, 'Bowing without touching the ground is worse than not bowing at all. There must be something in your mind, what habits are you harboring?' Chan Master Fada said, 'I have recited the Lotus Sutra three thousand times.' The Sixth Patriarch said, 'If you recite it ten thousand times and understand the meaning of the sutra, but do not become arrogant because of it, then you can walk with me. Now you are burdened by this matter, but you do not know your fault. Listen to my verse: Bowing is originally to subdue the banner of arrogance, why doesn't your head touch the ground? If there is 'self' in your mind, sin will arise; if you eliminate the merit of 'self', the blessings will be immeasurable.' The Sixth Patriarch then asked, 'What is your name?' He replied, 'My name is Fada.' The Sixth Patriarch said, 'You are named Fada, but how have you ever attained the Dharma?' He also said in a verse: 'You are now named Fada, diligently reciting without rest. But empty recitation only follows the sound, understanding the mind is called Bodhisattva. You now have the opportunity, I will explain it to you today. Just believe that the Buddha is without words, and the lotus flower will naturally bloom from your mouth.' Chan Master Fada heard the verse and repented, saying, 'From now on, I should be humble and respectful to all. I only hope that the Venerable One will be greatly compassionate and briefly explain the meaning of the sutra.' The Sixth Patriarch said, 'When you recite this sutra, what is its purpose?' Chan Master Fada said, 'This disciple is foolish and has always only recited according to the text, how would I know the purpose?' The Sixth Patriarch said, 'Try reciting it for me once, and I will explain it to you.' Chan Master Fada then recited the sutra loudly, reciting to the Expedient Means chapter. The Sixth Patriarch said, 'Stop. This sutra originally takes the appearance in the world due to conditions as its purpose. Even if it speaks of various metaphors, it does not go beyond this. What are the conditions? It is the only great matter of conditions. The one great matter of conditions is the Buddha's knowledge and vision. You must not misunderstand the meaning of the sutra, seeing others say 'opening, showing, awakening, and entering', and think that it is the Buddha's knowledge and vision, and has nothing to do with us. If you understand it this way, then you are slandering the sutra and destroying the Buddha. Since the Buddha is the Buddha, he already possesses knowledge and vision, why would he need to be opened again? You should now believe that the Buddha's knowledge and vision is only your own mind, there is no other entity. Because all sentient beings themselves obscure the light, and are greedy for the dust of the world.'
。外緣內擾。甘受驅馳。便勞他從三昧起。種種苦口。勸令寢息。莫向外求。與佛無二。故云。開佛知見。汝但勞勞執念。謂為功課者。何異𣯛牛愛尾也。師曰。若然者但得解義。不勞誦經邪。祖曰。經有何過。豈障汝念。只為迷悟在人。損益由汝。聽吾偈曰。心迷法華轉。心悟轉法華。誦久不明己。與義作仇家。無念念即正。有唸唸成邪。有無俱不計。長御白牛車。師聞偈再啟曰。經云。諸大聲聞乃至菩薩。皆盡思度量。尚不能測于佛智。今令凡夫但悟自心。便名佛之知見。自非上根。未免疑謗。又經說三車。大牛之車。與白牛車。如何區別。愿和尚再垂宣說。祖曰。經意分明。汝自迷背。諸三乘人。不能測佛智者。患在度量也。饒伊盡思共推。轉加懸遠。佛本為凡夫說。不為佛說。此理若不肯信者。從他退席。殊不知坐卻白牛車。更于門外覓三車。況經文明向汝道。無二亦無三。汝何不省。三車是假。為昔時故。一乘是實。為今時故。只教你去假歸實。歸實之後。實亦無名。應知所有珍財。盡屬于汝。由汝受用。更不作父想。亦不作子想。亦無用想。是名持法華經。從劫至劫。手不釋卷。從晝至夜。無不念時也。師既蒙啓發。踴躍歡喜。以偈贊曰。經誦三千部。曹溪一句亡。未明出世旨。寧歇累生狂。羊鹿牛權設
【現代漢語翻譯】 外在的因緣和內在的煩惱交織，甘願承受奔波勞碌。佛於是辛勞地從禪定中起身，苦口婆心地勸導他休息，不要向外尋求，（因為自性）與佛沒有差別。所以說，開啟佛的知見。你只是辛辛苦苦地執著于唸誦，認為這是功課，這與犛牛愛惜自己的尾巴有什麼區別呢？』 惠能禪師說：『如果這樣，那麼只要理解經義，就不需要誦經了嗎？』 六祖慧能大師說：『經典有什麼過錯呢？難道會妨礙你念誦嗎？只是因為迷惑和覺悟在於人，得益和受損在於你自己。聽我一偈：心迷時，《法華經》隨心轉；心悟時，心轉《法華經》。誦經日久卻不明白自己的心性，就會與經義成為仇家。沒有念頭的念才是正念，有念頭的念就成了邪念。有和無都不計較，才能長久地乘坐白牛車（比喻最上乘的佛法）。』 法達禪師聽了偈語后再次請教說：『經中說，諸大聲聞乃至菩薩，都竭盡思慮來度量，尚且不能測知佛的智慧。現在卻讓凡夫只要領悟自己的心性，就稱為佛的知見，如果不是上等根器的人，難免會產生懷疑和誹謗。而且經中說了三種車——羊車、鹿車、牛車，與白牛車，這之間有什麼區別呢？希望和尚您再次開示。』 六祖慧能大師說：『經文的意義很明白，是你自己迷惑背離了。那些三乘人不能測知佛的智慧，病癥就在於他們的思慮度量。即使讓他們竭盡思慮共同推測，反而會更加遙遠。佛本來是為凡夫說法，不是為佛說法。這個道理如果不肯相信，就隨他退席吧。殊不知自己正安坐于白牛車上，卻還要在門外尋找羊車、鹿車、牛車。況且經文明白地告訴你，無二也無三，你為什麼不省悟呢？三車是方便的說法，是爲了過去（的根機）而設；一乘是真實的，是爲了現在（的根機）而設。只是教你捨棄虛假的，歸向真實的。歸向真實之後，真實也沒有名稱。應當知道所有的珍寶財富，都屬於你，任由你受用，更不要作父親（施予者）想，也不要作兒子（接受者）想，也不要有作用的想法。這才是真正地持《法華經》，從劫至劫，手不離卷，從白天到黑夜，沒有不念的時候啊。』 法達禪師聽了六祖的開示，茅塞頓開，踴躍歡喜，作偈讚歎說：『經誦三千部，曹溪一句亡。未明出世旨，寧歇累生狂。羊鹿牛權設（羊車、鹿車、牛車是權宜設定）
【English Translation】 'External conditions and internal disturbances, willingly enduring toil and labor. The Buddha then painstakingly arose from samadhi (deep meditation), earnestly advising him to rest, not to seek externally, (because one's inherent nature) is no different from the Buddha. Therefore, it is said, 'Open the Buddha's knowledge and vision.' You are merely diligently clinging to recitation, considering it a task, how is this different from a yak cherishing its tail?' Master Huineng said, 'If that is the case, then if one only understands the meaning of the sutra, is there no need to recite it?' The Sixth Patriarch Huineng said, 'What fault does the sutra have? Does it hinder your recitation? It is only because delusion and enlightenment lie within the person, and benefit and harm depend on yourself. Listen to my verse: When the mind is deluded, the Lotus Sutra turns the mind; when the mind is enlightened, the mind turns the Lotus Sutra. Reciting the sutra for a long time without understanding one's own nature, one becomes an enemy of the sutra's meaning. The thought of no-thought is the right thought; the thought of thought becomes a wrong thought. Not calculating existence or non-existence, one can forever ride the White Ox Cart (symbolizing the supreme vehicle of Buddhism).' After hearing the verse, Dharma-da (法達) again inquired, 'The sutra says that all great sravakas (聲聞, 'voice-hearers') and even bodhisattvas (菩薩, beings on the path to Buddhahood) exhaust their thoughts and measurements, yet they still cannot fathom the wisdom of the Buddha. Now, it is said that ordinary people only need to realize their own minds to be called the knowledge and vision of the Buddha. If they are not of superior capacity, they will inevitably generate doubt and slander. Moreover, the sutra speaks of three carts—the goat cart, the deer cart, and the ox cart—and the White Ox Cart. What is the difference between them? I hope that the Venerable One will explain further.' The Sixth Patriarch said, 'The meaning of the sutra is clear, it is you who are deluded and turning away from it. The problem with those of the Three Vehicles (三乘) who cannot fathom the Buddha's wisdom lies in their thoughts and measurements. Even if they exhaust their thoughts and jointly speculate, they will only become more distant. The Buddha originally spoke for ordinary people, not for Buddhas. If one is unwilling to believe this principle, then let them withdraw. Little do they know that they are sitting comfortably on the White Ox Cart, yet they are searching for the goat cart, deer cart, and ox cart outside the door. Moreover, the sutra clearly tells you that there is neither two nor three, why do you not awaken? The three carts are expedient teachings, set up for the sake of the past (capacities); the One Vehicle (一乘) is the true teaching, set up for the sake of the present (capacities). It only teaches you to abandon the false and return to the true. After returning to the true, the true also has no name. You should know that all precious treasures belong to you, for you to enjoy, and you should not think of a father (giver), nor think of a son (receiver), nor have any thought of function. This is truly upholding the Lotus Sutra, from kalpa (劫, an immense period of time) to kalpa, never letting it leave your hand, from day to night, never ceasing to contemplate it.' Having received the Sixth Patriarch's enlightenment, Dharma-da was greatly enlightened, leaped with joy, and composed a verse of praise, saying, 'Reciting the sutra three thousand times, the one phrase of Caoxi (曹溪, where Huineng resided) vanishes. Without understanding the meaning of transcending the world, how can one cease the madness of accumulated lifetimes? The goat, deer, and ox carts are expediently established (羊鹿牛權設).'
。初中后善揚。誰知火宅內。元是法中王。祖曰。汝今後方可爲念經僧也。師從此領旨。亦不輟誦持。
壽州智通禪師者
安豐人也。初看楞伽經。約千餘遍。而不會三身四智。禮拜六祖。求解其義。祖曰。三身者。清凈法身。汝之性也。圓滿報身。汝之智也。千百億化身。汝之行也。若離本性。別說三身。即名有身無智。若悟三身。無有自性。即名四智菩提。聽吾偈曰。自性具三身。發明成四智。不離見聞緣。超然登佛地。吾今為汝說。諦信永無迷。莫學馳求者。終日說菩提。師曰。四智之義。可得聞乎。祖曰。既會三身。便明四智。何更問邪。若離三身。別譚四智。此名有智無身也。即此有智。還成無智。復說偈曰。大圓鏡智性清凈。平等性智心無病。妙觀察智見非功。成所作智同圓鏡。五八六七果因轉。但用名言無實性。若於轉處不留情。繁興永處那伽定。(轉識為智者。教中雲。轉前五識。為成所作智轉第六識。為妙觀察智。轉第七識。為平等性智。轉第八識。為大圓鏡智。雖六七因中轉。五八果上轉。但轉其名。而不轉其體也)師禮謝。以偈贊曰。三身元我體。四智本心明。身智融無礙。應物任隨形。起修皆妄動。守住匪真精。妙旨因師曉。終亡污染名。
江西志徹禪師
姓張氏
【現代漢語翻譯】 現代漢語譯本：年少時善於誦揚佛經。誰能知道在這充滿煩惱的火宅之中，原本就存在著佛法之王。六祖慧能說：『你今後可以成為誦經的和尚了。』 禪師從此領悟了六祖的旨意，更加不間斷地誦讀和受持佛經。
壽州的智通禪師
是安豐人。起初閱讀《楞伽經》，大約讀了千餘遍，卻不明白三身（清凈法身、圓滿報身、千百億化身）和四智（大圓鏡智、平等性智、妙觀察智、成所作智）的含義。於是禮拜六祖慧能，請求解釋其中的含義。六祖說：『三身，清凈法身，就是你的自性；圓滿報身，就是你的智慧；千百億化身，就是你的行為。如果離開本性，另外談論三身，就叫做有身無智。如果領悟了三身，沒有自性，就叫做四智菩提。聽我的偈子：自性具足三身，發明而成四智。不離見聞覺知的因緣，超然登上佛的境界。我現在為你解說，要真誠相信，永遠不要迷惑。不要學習那些四處奔波尋求的人，整天口說菩提。』 智通禪師說：『四智的含義，可以聽聞嗎？』 六祖說：『既然領會了三身，自然明白四智，為什麼還要問呢？如果離開三身，另外談論四智，這就叫做有智無身了。即使有智，也還是變成無智。』 又說偈語：大圓鏡智的自性清凈，平等性智的心沒有病，妙觀察智的觀察不是功用，成所作智與大圓鏡智相同。前五識、第八識、第六識、第七識在果位和因位上轉變，只是使用名言，沒有實體。如果在轉變之處不留下任何執著，那麼即使事物繁雜興盛，也能永遠處於那伽定（Naga-samadhi）中。（關於轉識為智，教義中說，轉變前五識，成為成所作智；轉變第六識，成為妙觀察智；轉變第七識，成為平等性智；轉變第八識，成為大圓鏡智。雖然第六識和第七識在因位上轉變，前五識和第八識在果位上轉變，但只是轉變了名稱，而沒有轉變其本體。） 智通禪師禮拜感謝，用偈語讚頌說：三身原本就是我的本體，四智本來就是心的光明。身與智融合無礙，應物而任隨其形。有所起修都是虛妄的動念，執著守住也不是真正的精髓。這微妙的旨意因老師而明白，最終消除了污染的名稱。
江西的志徹禪師
姓張。
【English Translation】 English version: In his youth, he excelled at reciting and chanting scriptures. Who would have known that within this burning house of afflictions, there originally exists the King of Dharma. The Sixth Patriarch (Zu) said, 'From now on, you can become a sutra-chanting monk.' From then on, the Master understood the Patriarch's intention and diligently continued to recite and uphold the scriptures.
Zen Master Zhitong of Shouzhou
Was a native of Anfeng. Initially, he read the Lankavatara Sutra over a thousand times, yet he did not understand the Three Bodies (Trikaya) (清凈法身, qingjing fashen - Pure Dharma Body; 圓滿報身, yuanman baoshen - Perfect Reward Body; 千百億化身, qianbaiyi huashen - Hundreds of Billions of Transformation Bodies) and the Four Wisdoms (四大圓鏡智, da yuan jing zhi - Great Perfect Mirror Wisdom; 平等性智, pingdeng xing zhi - Equality Wisdom; 妙觀察智, miao guancha zhi - Wonderful Observing Wisdom; 成所作智, cheng suo zuo zhi - Accomplishing Wisdom). He paid homage to the Sixth Patriarch (Liuzu), seeking to understand their meaning. The Patriarch said, 'The Three Bodies: the Pure Dharma Body is your nature; the Perfect Reward Body is your wisdom; the Hundreds of Billions of Transformation Bodies are your actions. If you speak of the Three Bodies apart from your inherent nature, it is called having bodies without wisdom. If you realize the Three Bodies as without self-nature, it is called the Four Wisdoms of Bodhi. Listen to my verse: The self-nature possesses the Three Bodies; manifesting them becomes the Four Wisdoms. Without separating from the conditions of seeing and hearing, transcendently ascend to the Buddha-ground. I now explain this to you; believe sincerely and never be confused. Do not learn from those who rush about seeking, speaking of Bodhi all day long.' Zen Master Zhitong said, 'Can the meaning of the Four Wisdoms be heard?' The Patriarch said, 'Since you understand the Three Bodies, you naturally understand the Four Wisdoms. Why ask further? If you speak of the Four Wisdoms apart from the Three Bodies, it is called having wisdom without bodies. Even with this wisdom, it still becomes without wisdom.' He further spoke in verse: The Great Perfect Mirror Wisdom is pure in nature; the Equality Wisdom has no sickness in the mind; the Wonderful Observing Wisdom sees without effort; the Accomplishing Wisdom is the same as the Great Perfect Mirror. The five, eight, six, and seven [consciousnesses] transform in cause and effect; only names are used, without real substance. If you do not cling to the place of transformation, then even amidst flourishing activity, you will eternally abide in Naga-samadhi (那伽定, Naga-samadhi). (Regarding transforming consciousness into wisdom, the teachings say: transforming the first five consciousnesses becomes the Accomplishing Wisdom; transforming the sixth consciousness becomes the Wonderful Observing Wisdom; transforming the seventh consciousness becomes the Equality Wisdom; transforming the eighth consciousness becomes the Great Perfect Mirror Wisdom. Although the sixth and seventh [consciousnesses] transform in the causal stage, and the first five and eighth [consciousnesses] transform in the resultant stage, only the names are transformed, not their essence.)' Zen Master Zhitong bowed in gratitude and praised with a verse: The Three Bodies are originally my essence; the Four Wisdoms are originally the mind's light. Body and wisdom merge without obstruction, responding to things and following their forms. All arising cultivation is false movement; holding onto and abiding is not true essence. The subtle meaning is understood because of the teacher; ultimately, the name of defilement is extinguished.
Zen Master Zhiche of Jiangxi
Whose surname was Zhang.
。名行昌。少任俠。自南北分化。二宗主雖亡彼我。而徒侶競起愛僧。時北宗門人。自立秀禪師。為第六祖。而忌大鑒傳衣。為天下所聞。然祖預知其事。即置金十兩于方丈。時行昌受北宗門人之囑。懷刃入祖室。將欲加害。祖舒頸而就行昌揮刃者三。都無所損。祖曰。正劍不邪。邪劍不正。只負汝金。不負汝命。行昌驚仆。久而方蘇。求哀悔過。即愿出家。祖遂與金曰。汝且去恐。徒眾翻害於汝。汝可他日易形而來。吾當攝受。行昌稟旨宵遁。投僧出家。具戒精進。一日憶祖之言。遠來禮覲。祖曰。吾久念于汝。汝來何晚。曰昨蒙和尚舍罪。今雖出家苦行。終難報于深恩。其唯傳法度生乎。弟子嘗覽涅槃經。未曉常無常義。乞和尚慈悲。略為宣說。祖曰。無常者。即佛性也。有常者。即善惡一切諸法分別心也。曰和尚所說大違經文。祖曰。吾傳佛心印。安敢違于佛經。曰經說佛性是常。和尚卻言無常。善惡諸法乃至菩提心。皆是無常。和尚卻言是常。此即相違。令學人轉加疑惑。祖曰。涅槃經吾昔者聽尼無盡藏讀誦一遍。便為講說。無一字一義不合經文。乃至為汝終無二說。曰學人識量淺昧。愿和尚委曲開示。祖曰。汝知否。佛性若常。更說甚麼善惡諸法。乃至窮劫無有一人發菩提心者。故吾說無常。正是佛說真常
之道也。又一切諸法若無常者。即物物皆有自性。容受生死。而真常性。有不遍之處。故吾說常者。正是佛說真無常義也。佛比為凡夫外道執于邪常。諸二乘人于常計無常。共成八倒。故於涅槃了義教中。破彼偏見。而顯說真常真樂真我真凈。汝今依言背義。以斷滅無常。及確定死常。而錯解佛之圓妙最後微言。縱覽千遍。有何所益。行昌忽如醉醒。乃說偈曰。因守無常心。佛演有常性。不知方便者。猶春池拾礫。我今不施功。佛性而見前。非師相授與。我亦無所得。祖曰。汝今徹也。宜名志徹。師禮謝而去。
信州智常禪師者
本州貴溪人也。髫年出家。志求見性。一日參六祖。祖問。汝從何來。欲求何事。師曰。學人近禮大通和尚。蒙示見性成佛之義。未決狐疑。至吉州遇人指迷。令投和尚。伏願垂慈攝受。祖曰。彼有何言句。汝試舉看。吾與汝證明。師曰。初到彼三月。未蒙開示。以為法切。故於中夜。獨入方丈。禮拜哀請。大通乃曰。汝見虛空否。對曰見。彼曰。汝見虛空有相貌否。對曰。虛空無形。有何相貌。彼曰。汝之本性。猶如虛空。返觀自性。了無一物可見。是名正見。無一物可知。是名真知。無有青黃長短。但見本源清凈覺體圓明。即名見性成佛。亦名極樂世界。亦名如來知見。學人
【現代漢語翻譯】 現代漢語譯本：這就是道的真諦。如果一切諸法都是無常的，那麼萬物都將具有各自的自性，容納生死，而真常的本性就無法遍及一切。因此，我說『常』，正是佛所說的真無常的意義。佛陀將此比喻為凡夫外道執著于錯誤的『常』，以及二乘之人將『常』視為『無常』，共同構成了八種顛倒。所以在涅槃了義的教義中，破除了這些片面的見解，而顯明地宣說了真常、真樂、真我、真凈。你現在依著言語卻背離了義理，以斷滅的無常和確定的死常，錯誤地理解佛陀圓滿微妙的最後教誨，即使縱覽千遍，又有什麼益處呢？』行昌忽然像從醉酒中醒來，於是說了偈語：『因為執守無常之心，佛才演說有常之性。不明白方便法門的人，就像在春天的池塘里撿拾瓦礫。我現在不用任何功力，佛性就顯現在眼前。這不是老師傳授給我的，我也並沒有得到什麼。』六祖說：『你現在徹底明白了。應該改名叫志徹。』志徹禪師禮拜感謝后離去。
信州智常禪師，
是本州貴溪人。年幼時就出家，立志要明心見性。一天，他參拜六祖慧能（Liuzu Huineng）。六祖問：『你從哪裡來？想要求什麼事？』智常禪師回答說：『弟子最近拜見了大通和尚（Datong Heshang），蒙他開示了見性成佛的道理，但心中還有疑惑。到吉州時，遇到有人指點迷津，讓我來投奔和尚您。希望您能慈悲地接納我。』六祖說：『他說了些什麼話？你試著說來聽聽，我來為你證明。』智常禪師說：『我剛到他那裡三個月，沒有得到任何開示。我以為是自己不夠虔誠，所以在半夜，獨自進入方丈，禮拜哀求。大通和尚就說：『你看見虛空了嗎？』我回答說：『看見了。』大通和尚問：『你看見虛空有相貌嗎？』我回答說：『虛空沒有形狀，哪裡有什麼相貌？』大通和尚說：『你的本性，就像虛空一樣。反觀自性，了無一物可見，這叫做正見。沒有一物可以知曉，這叫做真知。沒有青黃長短的分別，只是見到本源清凈的覺悟本體圓滿光明，這就叫做見性成佛，也叫做極樂世界，也叫做如來知見。』弟子
【English Translation】 English version: This is the true essence of the Dao. Furthermore, if all dharmas were impermanent, then all things would possess their own self-nature, accommodating birth and death, and the true permanent nature would not be able to pervade everything. Therefore, when I speak of 'permanence,' it is precisely the meaning of true impermanence as taught by the Buddha. The Buddha likened this to ordinary people and externalists clinging to a false 'permanence,' and those of the Two Vehicles regarding 'permanence' as 'impermanence,' together forming the eight inversions. Therefore, in the definitive teachings of Nirvana, these biased views are refuted, and true permanence, true bliss, true self, and true purity are clearly proclaimed. You are now relying on the words but deviating from the meaning, using annihilationist impermanence and fixed death-permanence to misunderstand the Buddha's perfect and subtle final teachings. Even if you peruse them a thousand times, what benefit would there be?' Suddenly, Xingchang awoke as if from drunkenness and spoke a verse: 'Because of clinging to the mind of impermanence, the Buddha expounded the nature of permanence. Those who do not understand skillful means are like picking pebbles in a spring pond. Now, without any effort on my part, the Buddha-nature appears before me. This was not imparted by the teacher, nor have I gained anything.' The Sixth Patriarch said, 'You have now thoroughly understood. You should be renamed Zhiche (Zhiche, meaning 'thorough understanding').' The master bowed in gratitude and departed.
Chan Master Zhichang (Zhichang) of Xinzhou,
was a native of Guixi (Guixi) in this province. He left home at a young age, determined to see his nature. One day, he visited the Sixth Patriarch Huineng (Liuzu Huineng). The Sixth Patriarch asked, 'Where do you come from? What do you seek?' The master replied, 'This disciple recently paid respects to Abbot Datong (Datong Heshang), who kindly showed me the meaning of seeing one's nature and becoming a Buddha, but I still have doubts. When I arrived in Jizhou, someone pointed out my confusion and told me to come and rely on you, Venerable One. I humbly request your compassionate acceptance.' The Sixth Patriarch said, 'What words did he use? Try to tell me, and I will verify them for you.' The master said, 'For the first three months after I arrived, I did not receive any instruction. Thinking that I was not sincere enough, I entered the abbot's room alone in the middle of the night, prostrated myself, and pleaded. Abbot Datong then said, 'Do you see the void?' I replied, 'I do.' He asked, 'Do you see the void having any form or appearance?' I replied, 'The void has no shape; how could it have any appearance?' He said, 'Your original nature is like the void. Reflecting back on your own nature, there is nothing at all to be seen. This is called right view. There is nothing that can be known. This is called true knowledge. There is no blue, yellow, long, or short. Simply seeing the pure and enlightened essence of the original source, perfectly illuminating, is called seeing one's nature and becoming a Buddha. It is also called the Land of Ultimate Bliss, and it is also called the Tathagata's knowledge and vision.' This disciple
雖聞此說。猶未決了。乞和尚示誨。令無凝滯。祖曰。彼師所說。猶存見知。故令汝未了。吾今示汝一偈曰。不見一法存無見。大似浮雲遮日面。不知一法守空知。還如太虛生閃電。此之知見瞥然興。錯認何曾解方便。汝當一念自知非。自己靈光常顯見。師聞偈已。心意豁然。乃述一偈曰。無端起知解。著相求菩提。情存一念悟。甯越昔時迷。自性覺源體。隨照枉遷流。不入祖師室。茫然趣兩頭。
廣州志道禪師者
南海人也。初參六祖。問曰。學人自出家。覽涅槃經。僅十餘載。未明大意。愿和尚垂誨。祖曰。汝何處未了。對曰。諸行無常。是生滅法。生滅滅已。寂滅為樂。於此疑惑。祖曰。汝作么生疑。對曰。一切眾生皆有二身。謂色身法身也。色身無常。有生有滅。法身有常。無知無覺。經云。生滅滅已寂滅為樂者。未審是何身寂滅。何身受樂。若色身者。色身滅時。四大分散。全是苦苦。不可言樂。若法身寂滅。即同草木瓦石。誰當受樂。又法性是生滅之體。五蘊是生滅之用。一體五用。生滅是常。生則從體起用。滅則攝用歸體。若聽更生。即有情之類。不斷不滅。若不聽更生。即永歸寂滅。同於無情之物。如是則一切諸法。被涅槃之所禁伏。尚不得生。何樂之有。祖曰。汝是釋子。何習外道斷
【現代漢語翻譯】 現代漢語譯本： （志道禪師）雖然聽了這種說法，但仍然沒有完全明白，懇請和尚開示教誨，使我不再有疑惑。六祖說：『那位法師所說的，還存在著知見，所以使你不能明白。我現在告訴你一首偈：『不見一法而存有『無見』的觀念，就像浮雲遮蔽了太陽的臉面。不明白一法而執守空洞的知解，還像太空中出現閃電。這種知見忽然興起，錯誤地認為自己已經理解了方便法門。你應該在一念之間自覺錯誤，自己的靈光自然就會顯現。』志道禪師聽了偈后，心意豁然開朗，於是也說了一首偈：『無端生起知解，執著于外相而求菩提。情意中存有一念的領悟，難道能超越過去的迷惑嗎？自性覺悟的本體，隨著外照而枉然遷流。不進入祖師的門室，茫然地奔向兩端。』
廣州志道禪師，是南海人。他最初參拜六祖時，問道：『學人自從出家以來，閱讀《涅槃經》已經十多年了，還沒有明白其中的大意，希望和尚慈悲教誨。』六祖說：『你哪裡還不明白？』志道禪師回答說：『諸行無常，是生滅法，生滅滅已，寂滅為樂。』我對這句話感到疑惑。六祖說：『你是怎樣疑惑的？』志道禪師回答說：『一切眾生都有二身，即色身和法身。色身無常，有生有滅；法身有常，無知無覺。《涅槃經》說：『生滅滅已，寂滅為樂』，不知道是哪個身寂滅，哪個身受樂？如果是色身寂滅，色身滅時，四大分散，全是苦，不能說是樂。如果法身寂滅，就和草木瓦石一樣，誰來享受快樂呢？而且法性是生滅的本體，五蘊是生滅的作用，一體五用，生滅是常。生是從本體起作用，滅是攝作用歸本體。如果聽任它再生，那麼有情眾生就不斷不滅；如果不聽任它再生，就永遠歸於寂滅，和無情之物一樣。這樣，一切諸法都被《涅槃經》所禁錮，尚且不能產生，哪裡還有快樂呢？』六祖說：『你是佛弟子，為什麼學習外道的斷
【English Translation】 English version: Although I have heard this explanation, I am still not completely clear. I beg the Venerable One to instruct me so that I may have no more doubts.' The Patriarch said, 'What that teacher said still contains views and knowledge, which is why you have not understood. I will now show you a verse: 'Not seeing a single dharma, yet clinging to 'no-seeing,' is like floating clouds obscuring the sun's face. Not understanding a single dharma, yet guarding empty knowledge, is like lightning flashing in the void. This kind of knowledge and views arises fleetingly, mistakenly believing one has understood expedient means. You should in a single thought realize your error, and your own spiritual light will always be manifest.' Upon hearing the verse, the Master's mind was suddenly enlightened. He then composed a verse: 'Without cause, knowledge and understanding arise, clinging to forms to seek Bodhi. Cherishing a single thought of enlightenment, how can it surpass past delusion? The self-nature's source of awakening, follows illumination in vain wandering. Not entering the Patriarch's room, blindly running to both extremes.'
Chan Master Zhidao of Guangzhou, was a native of the South Sea region. He initially visited the Sixth Patriarch and asked, 'Since becoming a monk, I have studied the Nirvana Sutra for over ten years, but I have not understood its main meaning. I wish the Venerable One would bestow his teachings.' The Patriarch said, 'Where are you still unclear?' He replied, 'The saying, 'All conditioned things are impermanent, they are subject to arising and ceasing; when arising and ceasing cease, Nirvana is bliss,' I am doubtful about this.' The Patriarch said, 'How are you doubtful?' He replied, 'All sentient beings have two bodies, namely the physical body (色身) and the Dharma body (法身). The physical body is impermanent, with birth and death; the Dharma body is permanent, without knowledge or sensation. The Sutra says, 'When arising and ceasing cease, Nirvana is bliss.' I do not know which body ceases into Nirvana, and which body experiences bliss. If it is the physical body, when the physical body ceases, the four elements (四大) disintegrate, and it is all suffering, so it cannot be called bliss. If the Dharma body ceases into Nirvana, it is the same as grass, trees, tiles, and stones; who will experience bliss? Moreover, the Dharma-nature (法性) is the substance of arising and ceasing, and the five aggregates (五蘊) are the function of arising and ceasing. One substance with five functions, arising and ceasing is constant. Arising is the function arising from the substance, and ceasing is the function returning to the substance. If it is allowed to be reborn, then sentient beings will be continuous and not cease; if it is not allowed to be reborn, then it will eternally return to Nirvana, the same as insentient things. In this way, all dharmas are suppressed by the Nirvana Sutra, and cannot even arise, so where is there any bliss?' The Patriarch said, 'You are a disciple of the Buddha, why do you study the annihilation
常邪見。而議最上乘法。據汝所解。即色身外。別有法身。離生滅求于寂滅。又推涅槃常樂言。有身受者。斯乃執吝生死。耽著世樂。汝今當知。佛為一切迷人。認五蘊和合。為自體相。分別一切法。為外塵相。好生惡死。唸唸遷流。不知夢幻虛假枉受輪迴。以常樂涅槃。翻為苦相。終日馳求。佛愍此故。乃示涅槃真樂。剎那無有生相。剎那無有滅相。更無生滅可滅。是則寂滅見前。當見前之時。亦無見前之量。乃謂常樂。此樂無有受者。亦無不受者。豈有一體五用之名。何況更言涅槃禁伏諸法。令永不生。斯乃謗佛毀法。聽吾偈曰。無上大涅槃。圓明常寂照。凡愚謂之死。外道執為斷。諸求二乘人。目以為無作。盡屬情所計。六十二見本。妄立虛假名。何為真實義。唯有過量人。通達無取捨。以知五蘊法。及以蘊中我。外現眾色象。一一音聲相。平等如夢幻。不起凡聖見。不作涅槃解。二邊三際斷。常應諸根用。而不起用想。分別一切法。不起分別想。劫火燒海底。風鼓山相擊。真常寂滅樂。涅槃相如是。吾今強言說。令汝舍邪見。汝勿隨言解。許汝如少分。師聞偈踴躍。作禮而退。
永嘉真覺禪師
諱玄覺。本郡戴氏子。丱歲出家。遍探三藏。精天臺止觀圓妙法門。於四威儀中。常冥禪觀。后因左溪
【現代漢語翻譯】 現代漢語譯本：常常持有邪見，並且議論最上乘佛法。根據你的理解，就是在色身之外，另外存在一個法身，離開生滅去尋求寂滅。又推論涅槃是常樂的，說有身體感受這種常樂。這實際上是執著于生死，貪戀世間的快樂。你現在應當明白，佛陀是爲了那些迷惑的人，他們把五蘊（色、受、想、行、識）的和合，當作是自身的相狀，分別一切法，當作是外在塵埃的相狀，喜歡生存厭惡死亡，唸唸遷流，不知道這就像夢幻一樣虛假，白白地遭受輪迴之苦，把常樂的涅槃，反而看作是痛苦的相狀，整天奔波追求。佛陀憐憫這些人才，所以才開示涅槃的真正快樂，是剎那間沒有生相，剎那間沒有滅相，更沒有生滅可以滅除，這樣寂滅的境界就會顯現在眼前。當寂滅的境界顯現在眼前的時候，也沒有能見和所見的分別。這才叫做常樂。這種快樂沒有承受者，也沒有不承受者。哪裡有什麼一體五用的說法呢？更何況說涅槃是禁錮和制伏諸法，讓它們永遠不生起。這實際上是誹謗佛陀，毀壞佛法。聽我說偈語：『無上大涅槃，圓明常寂照。凡愚謂之死，外道執為斷。諸求二乘人，目以為無作。盡屬情所計，六十二見本。妄立虛假名，何為真實義。唯有過量人，通達無取捨。以知五蘊法，及以蘊中我。外現眾色象，一一音聲相。平等如夢幻，不起凡聖見。不作涅槃解。二邊三際斷，常應諸根用。而不起用想。分別一切法，不起分別想。劫火燒海底，風鼓山相擊。真常寂滅樂，涅槃相如是。吾今強言說，令汝舍邪見。汝勿隨言解，許汝如少分。』 師父聽了偈語，歡喜踴躍，行禮後退下。
永嘉真覺禪師
法名玄覺，是本郡戴家之子。年少時出家，廣泛探究三藏（經、律、論），精通天臺宗的止觀圓妙法門。在行住坐臥中，常常靜心禪觀。後來因為左溪（地名）
【English Translation】 English version: He often held perverse views and discussed the supreme vehicle Dharma. According to your understanding, there is a Dharmakaya (body of the Dharma) separate from the physical body, seeking Nirvana (state of enlightenment) apart from birth and death. Furthermore, you infer that Nirvana is eternal bliss, saying that there is a bodily experience of this bliss. This is actually clinging to birth and death, indulging in worldly pleasures. You should know now that the Buddha taught for the sake of those who are deluded, who regard the union of the five skandhas (form, feeling, perception, mental formations, consciousness) as their own self-image, and who distinguish all dharmas (phenomena) as external dust-like images, who love life and hate death, with thoughts constantly changing, not knowing that it is like a dream, false and vainly suffering in the cycle of reincarnation, and who turn the eternal bliss of Nirvana into a state of suffering, pursuing it all day long. The Buddha pitied these people, so he revealed the true bliss of Nirvana, which is a moment without the appearance of birth, a moment without the appearance of death, and there is no birth and death to be extinguished. Then the state of stillness will appear before you. When the state of stillness appears before you, there is no measure of seeing. This is called eternal bliss. This bliss has no receiver, nor is there a non-receiver. How can there be a concept of one body with five functions? Moreover, to say that Nirvana is to restrain all dharmas, preventing them from ever arising, is actually slandering the Buddha and destroying the Dharma. Listen to my verse: 『Supreme Great Nirvana, perfect, bright, constant, still, illuminating. The foolish call it death, the heretics cling to it as annihilation. Those who seek the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) regard it as inaction. All belong to emotional calculations, the root of sixty-two views. Falsely establishing empty names, what is the true meaning? Only those who transcend measure, understand without taking or rejecting. Knowing the five skandhas, and the self within the skandhas. Outwardly appearing various forms and images, each and every sound. Equal like a dream, not arising views of ordinary or holy. Not making an understanding of Nirvana. The two extremes and three times are cut off, constantly responding to the functions of the senses, without arising the thought of function. Distinguishing all dharmas, without arising the thought of distinction. The fire of the kalpa burns the seabed, the wind strikes the mountains. True, constant, still, blissful, the aspect of Nirvana is like this. I now forcefully speak, to make you abandon perverse views. Do not interpret according to my words, I allow you to understand a small part.』 The master, hearing the verse, rejoiced and leaped, bowed and withdrew.
Yongjia Zhenjue (True Enlightenment) Chan Master
His name was Xuanjue, the son of the Dai family of this prefecture. He left home at a young age, extensively explored the Three Baskets (Sutras, Vinaya, Shastras), and was proficient in the perfect and wonderful Dharma gate of Tiantai's Samatha-Vipassanā. In all four postures (walking, standing, sitting, lying), he often meditated in contemplation. Later, because of Zuoqi (place name)
朗禪師激勵。與東陽策禪師。同詣曹溪。初到振錫。繞祖三匝。卓然而立。祖曰。夫沙門者。具三千威儀八萬細行。大德自何方而來。生大我慢。師曰。生死事大。無常迅速。祖曰。何不體取無生。了無速乎。師曰。體即無生。了本無速。祖曰。如是如是。於時大眾無不愕然。師方具威儀參禮。須臾告辭。祖曰。返大速乎。師曰。本自非動。豈有速邪。祖曰。誰知非動。師曰。仁者自生分別。祖曰。汝甚得無生之意。師曰。無生豈有意邪。祖曰。無意誰當分別。師曰。分別亦非意。祖嘆曰。善哉善哉。少留一宿。時謂一宿覺矣。師翌日下山。乃回溫州。學者輻湊。著證道歌一首。及禪宗悟修圓旨。自淺之深。慶州刺史魏靖緝而序之。成十篇。目為永嘉集。並行於世。 慕道志儀第一。夫欲作道。先須立志。及事師儀。則彰乎軌訓。故標第一明慕道儀式。戒憍奢意第二。初雖立志修道善識軌儀。若三業憍奢。妄心擾動。何能得定。故次第二明戒憍奢意也。凈修三業第三。前戒憍奢。略標綱要。今子細檢責。令粗過不生。故次第三明凈修三業。戒乎身口意也。奢摩他頌第四。已檢責身口。令粗過不生。次須入門修道漸次。不出定慧五種起心六種料揀。故次第四明奢摩他頌也。毗婆舍那頌第五。非戒不禪。非禪不慧。上既修
【現代漢語翻譯】 現代漢語譯本：朗禪師激勵東陽策禪師，一同前往曹溪（Caoxi，地名，指六祖慧能所在的寺廟）。剛到時，禪師拿著錫杖，繞著六祖三圈，然後直直地站立。六祖說：『出家人應該具備三千種威儀和八萬種細行。大德從哪裡來，竟然生出這麼大的我慢？』禪師說：『生死是大事，無常迅速。』六祖說：『為什麼不去體會那無生之理，了悟那沒有迅速呢？』禪師說：『體會就是無生，了悟本來就沒有迅速。』六祖說：『是這樣，是這樣。』當時大眾無不驚訝。禪師這才具足威儀，參拜行禮。一會兒后，禪師告辭。六祖說：『返回得很快嗎？』禪師說：『本來就不是動，哪裡有快慢呢？』六祖說：『誰知道不是動呢？』禪師說：『是仁者您自己生出分別。』六祖說：『你很懂得無生的道理。』禪師說：『無生哪裡會有道理呢？』六祖說：『沒有道理誰來分別呢？』禪師說：『分別也不是道理。』六祖讚歎說：『好啊，好啊。』於是禪師留宿一晚，當時人稱他為『一宿覺』。禪師第二天就下山，回到溫州。學者們像車輻一樣聚集而來。禪師寫了《證道歌》一首，以及《禪宗悟修圓旨》，從淺到深。慶州刺史魏靖編輯並作序，成為十篇，名為《永嘉集》，在世上流傳。 《慕道志儀第一》。想要修道，首先要立下志向。以及事奉師長的禮儀，才能彰顯軌範和訓誡。所以第一篇說明仰慕道的儀式。 《戒憍奢意第二》。開始雖然立志修道，也善於瞭解軌範和禮儀，如果身、口、意三業驕慢放縱，妄心擾動，怎麼能得定呢？所以第二篇說明戒除驕慢放縱的意義。 《凈修三業第三》。前面戒除驕慢放縱，只是略微標明綱要。現在仔細檢查反省，使粗大的過失不產生。所以第三篇說明清凈地修持身、口、意三業，戒除身、口、意的過失。 《奢摩他頌第四》。已經檢查反省身口，使粗大的過失不產生。接下來必須入門修道，循序漸進。不出定和慧，五種起心和六種料揀。所以第四篇說明奢摩他（Samatha，止觀中的止）的頌文。 《毗婆舍那頌第五》。沒有戒律就沒有禪定，沒有禪定就沒有智慧。上面已經修
【English Translation】 English version: Chan Master Lang encouraged Chan Master Dongyang Ce to go to Caoxi (Caoxi, place name, referring to the temple where the Sixth Patriarch Huineng was located) together. Upon arrival, the Chan master, holding his staff, circled the Sixth Patriarch three times and stood upright. The Sixth Patriarch said, 'A monk should possess three thousand dignified manners and eighty thousand subtle practices. Where do you come from, great virtuous one, to generate such great arrogance?' The Chan master said, 'Birth and death are major matters, impermanence is swift.' The Sixth Patriarch said, 'Why not embody the principle of no-birth and realize that there is no swiftness?' The Chan master said, 'Embodiment is no-birth, realization is inherently without swiftness.' The Sixth Patriarch said, 'So it is, so it is.' At that time, the assembly was astonished. Only then did the Chan master fully observe the proper etiquette and pay respects. After a while, the Chan master took his leave. The Sixth Patriarch said, 'Returning so quickly?' The Chan master said, 'Originally there is no movement, how can there be swiftness?' The Sixth Patriarch said, 'Who knows there is no movement?' The Chan master said, 'It is you, benevolent one, who generate discriminations.' The Sixth Patriarch said, 'You deeply understand the meaning of no-birth.' The Chan master said, 'How can no-birth have meaning?' The Sixth Patriarch said, 'Without meaning, who would discriminate?' The Chan master said, 'Discrimination is also not meaning.' The Sixth Patriarch exclaimed, 'Excellent, excellent.' Thereupon, the Chan master stayed overnight, and people at the time called him 'One Night Awakened'. The next day, the Chan master descended the mountain and returned to Wenzhou. Scholars gathered like spokes on a wheel. The Chan master wrote the 'Song of Enlightenment' and the 'Complete Meaning of Chan Sect Enlightenment and Cultivation', from shallow to deep. Wei Jing, the prefect of Qingzhou, edited and wrote a preface, forming ten chapters, named 'Yongjia Collection', which circulated in the world. 'First, the Ritual of Aspiring to the Path'. If you want to cultivate the Path, you must first establish aspiration. And the etiquette of serving teachers, so that norms and precepts can be manifested. Therefore, the first chapter explains the rituals of admiring the Path. 'Second, the Meaning of Abstaining from Arrogance and Extravagance'. Although you initially aspire to cultivate the Path and are good at understanding norms and etiquette, if the three karmas of body, speech, and mind are arrogant and unrestrained, and the deluded mind is disturbed, how can you attain samadhi? Therefore, the second chapter explains the meaning of abstaining from arrogance and extravagance. 'Third, the Pure Cultivation of the Three Karmas'. The previous chapter on abstaining from arrogance and extravagance only briefly outlined the essentials. Now, carefully examine and reflect, so that gross faults do not arise. Therefore, the third chapter explains the pure cultivation of the three karmas of body, speech, and mind, abstaining from the faults of body, speech, and mind. 'Fourth, the Samatha (Samatha, cessation in cessation and contemplation) Verse'. Having examined and reflected on body and speech, so that gross faults do not arise. Next, you must enter the path of cultivation, step by step. It does not go beyond samadhi and wisdom, the five kinds of arising mind and the six kinds of selection. Therefore, the fourth chapter explains the Samatha verse. 'Fifth, the Vipassana Verse'. Without precepts, there is no samadhi; without samadhi, there is no wisdom. The above has already cultivated
定。定久慧明。故次第五明毗婆舍那頌也。優畢叉頌第六。偏修于定。定久則沈。偏學于慧。慧多心動。故次第六明優畢叉頌。等於定慧。令不沈動。使定慧均等。舍於二邊。三乘漸次第七。定慧既均。則寂而常照。三觀一心。何疑不遣。何照不圓。自解雖明。悲他未悟。悟有深淺。故次第七明三乘漸次也。事理不二第八。三乘悟理。理無不窮。窮理在事。了事即理。故次第八明事理不二。即事而真。用祛倒見也。勸友人書第九。事理既融。內心自瑩。復悲遠學。虛擲寸陰。故次第九明勸友人書也。發願文第十。勸友雖是悲他。專心在一。情猶未普。故次第十明發愿文。誓度一切也 優畢叉頌略曰。複次觀心十門。初則言其法爾。次則出其觀體。三則語其相應。四則警其上慢。五則誡其疏怠。六則重出觀體。七則明其是非。八則簡其詮旨。九則觸途成觀。十則妙契玄源。第一言法爾者。夫心性虛通。動靜之源莫二。真如絕慮。緣計之念非殊。惑見紛馳。窮之則唯一寂。靈源不狀。鑒之則以千差。千差不同。法眼之名自立。一寂非異。慧眼之號斯存。理量雙銷。佛眼之功圓著。是以三諦一境。法身之理常清。三智一心。般若之明常照。境智冥合。解脫之應隨機。非縱非橫。圓伊之道玄會。故知三德妙性。宛爾無乖一心。
深廣難思。何出要而非路。是以即心為道者。可謂尋流而得源矣。第二齣其觀體者。只知一念。即空不空。非空非不空。第三語其相應者。心與空相應。則譏毀讚譽。何憂何喜。身與空相應。則刀割香涂。何苦何樂。依報與空相應。則施與劫奪。何得何失。心與空不空相應。則愛見都忘。慈悲普救。身與空不空相應。則內同枯木。外現威儀。依報與空不空相應。則永絕貪求。資財給濟。心與空不空非空非不空相應。則實相初明。開佛知見。身與空不空非空非不空相應。則一塵入正受。諸塵三昧起。依報與空不空非空非不空相應。則香臺寶閣嚴土化生。第四警其上慢者。若不爾者。則未相應也。第五誡其疏怠者。然渡海應須上船。非船何以能渡。修心必須入觀。非觀無以明心。心尚未明。相應何日。思之勿自恃也。第六重出觀體者。只知一念即空不空。非有非無。不知即念即空不空。非非有。非非無。第七明其是非者。心不是有。心不是無。心不非有。心不非無。是有是無。即墮是。非有非無。即墮非。如是隻是是非之非。未是非是。非非之是。今以雙非。破兩是。是破非。是猶是非又。以雙非。破兩非。非破非非。即是是。如是隻是非是非非之是。未是不非不不非。不是不不是。是非之惑。綿微難見。神清慮靜。細而
【現代漢語翻譯】 現代漢語譯本：深奧廣博，難以思議。為何捨棄要道而另闢蹊徑呢？因此，認為當下這一念心就是道的人，可以說是沿著河流尋找源頭了。第二，闡述觀照本體的人，只知道一念是空、不空、非空非不空。第三，講述與其相應的狀態：心與空相應，那麼譏諷譭謗和讚揚稱譽，有什麼可憂愁可喜悅的呢？身體與空相應，那麼刀割和香涂，有什麼痛苦和快樂的呢？依報（指我們所依賴的環境）與空相應，那麼施捨和劫奪，有什麼得到和失去的呢？心與空不空相應，那麼愛見（指執著于自我的愛和錯誤的見解）都忘卻，慈悲心普遍救助眾生。身體與空不空相應，那麼內心如同枯木一般寂靜，外在則顯現威嚴的儀態。依報與空不空相應，那麼永遠斷絕貪婪的追求，用資財來供給救濟。心與空不空非空非不空相應，那麼實相（指事物的真實面貌）初步顯明，開啟佛的知見。身體與空不空非空非不空相應，那麼一微塵進入正受（指正確的禪定），所有微塵的三昧（指禪定）都生起。依報與空不空非空非不空相應，那麼香臺寶閣莊嚴國土，化生於其中。第四，告誡那些自以為是的人：如果不是這樣，那就是還沒有相應。第五，告誡那些疏忽懈怠的人：然而，渡海應該乘坐船隻，沒有船隻怎麼能夠渡過？修行必須進入觀照，沒有觀照無法明心。心尚未明瞭，什麼時候才能相應呢？仔細思考，不要自恃。第六，再次闡述觀照本體的人，只知道一念是空、不空、非有、非無，不知道當下這一念就是空、不空、非非有、非非無。第七，闡明什麼是是，什麼是非：心不是有，心不是無，心不非有，心不非無。認為是有是無，就落入了『是』的執著；認為是非有非無，就落入了『非』的執著。像這樣只是『是非』的『非』，還沒有達到『是非』的『是』，『非非』的『是』。現在用雙重否定，破除兩種肯定，『是』破除『非』，就像『是非』又『非』。用雙重否定，破除兩種否定，『非』破除『非非』，就是『是』。像這樣只是『非是非非』的『是』，還沒有達到『是不非不不非』，『不是不不是』。是非的迷惑，細微難以察覺，神清慮靜，仔細地（觀察）。 English version: Profound and vast, difficult to fathom. Why abandon the essential path and seek alternative routes? Therefore, those who consider the present moment of mind as the Dao (the Way), can be said to be seeking the source by following the stream. Second, those who expound on observing the essence only know that a single thought is emptiness, non-emptiness, neither emptiness nor non-emptiness. Third, speaking of the corresponding states: if the mind corresponds with emptiness, then what is there to worry or rejoice about in criticism and praise? If the body corresponds with emptiness, then what is the pain or pleasure in being cut by a knife or anointed with fragrance? If the environment (the support and reward of our actions) corresponds with emptiness, then what is gained or lost in giving and plundering? If the mind corresponds with emptiness and non-emptiness, then both attachment and wrong views are forgotten, and compassion universally saves all beings. If the body corresponds with emptiness and non-emptiness, then the inner self is like a withered tree, while outwardly displaying dignified demeanor. If the environment corresponds with emptiness and non-emptiness, then the greedy pursuit is forever cut off, and resources are provided for relief. If the mind corresponds with emptiness, non-emptiness, neither emptiness nor non-emptiness, then the true nature (Shixiang) is initially revealed, and the Buddha's knowledge and vision are opened. If the body corresponds with emptiness, non-emptiness, neither emptiness nor non-emptiness, then a single dust particle enters correct samadhi (Zhengshou), and the samadhi of all dust particles arises. If the environment corresponds with emptiness, non-emptiness, neither emptiness nor non-emptiness, then fragrant terraces and jeweled pavilions adorn the land, and beings are born by transformation within them. Fourth, warning those who are arrogant: if it is not like this, then there is no correspondence yet. Fifth, admonishing those who are negligent and lazy: however, to cross the sea, one must board a ship; without a ship, how can one cross? To cultivate the mind, one must enter contemplation; without contemplation, one cannot understand the mind. If the mind is not yet understood, when will there be correspondence? Think carefully, do not be self-reliant. Sixth, again expounding on those who observe the essence, only knowing that a single thought is emptiness, non-emptiness, neither existence nor non-existence, not knowing that the present moment of thought is emptiness, non-emptiness, neither non-existence nor non-non-existence. Seventh, clarifying what is right and what is wrong: the mind is not existence, the mind is not non-existence, the mind is not non-existence, the mind is not non-non-existence. To consider it as existence or non-existence is to fall into the attachment of 'is'; to consider it as neither existence nor non-existence is to fall into the attachment of 'is not'. Like this is only the 'not' of 'is and not', not yet reaching the 'is' of 'is and not', the 'is' of 'not not'. Now, using double negation, break through the two affirmations, 'is' breaks through 'not', like 'is and not' again 'not'. Using double negation, break through the two negations, 'not' breaks through 'not not', which is 'is'. Like this is only the 'is' of 'not is not not', not yet reaching 'is not not not not', 'not is not not is'. The delusion of right and wrong is subtle and difficult to perceive; with a clear mind and calm thoughts, carefully (observe).
【English Translation】 Profound and vast, difficult to fathom. Why abandon the essential path and seek alternative routes? Therefore, those who consider the present moment of mind as the Dao (the Way), can be said to be seeking the source by following the stream. Second, those who expound on observing the essence only know that a single thought is emptiness, non-emptiness, neither emptiness nor non-emptiness. Third, speaking of the corresponding states: if the mind corresponds with emptiness, then what is there to worry or rejoice about in criticism and praise? If the body corresponds with emptiness, then what is the pain or pleasure in being cut by a knife or anointed with fragrance? If the environment (the support and reward of our actions) corresponds with emptiness, then what is gained or lost in giving and plundering? If the mind corresponds with emptiness and non-emptiness, then both attachment and wrong views are forgotten, and compassion universally saves all beings. If the body corresponds with emptiness and non-emptiness, then the inner self is like a withered tree, while outwardly displaying dignified demeanor. If the environment corresponds with emptiness and non-emptiness, then the greedy pursuit is forever cut off, and resources are provided for relief. If the mind corresponds with emptiness, non-emptiness, neither emptiness nor non-emptiness, then the true nature (Shixiang) is initially revealed, and the Buddha's knowledge and vision are opened. If the body corresponds with emptiness, non-emptiness, neither emptiness nor non-emptiness, then a single dust particle enters correct samadhi (Zhengshou), and the samadhi of all dust particles arises. If the environment corresponds with emptiness, non-emptiness, neither emptiness nor non-emptiness, then fragrant terraces and jeweled pavilions adorn the land, and beings are born by transformation within them. Fourth, warning those who are arrogant: if it is not like this, then there is no correspondence yet. Fifth, admonishing those who are negligent and lazy: however, to cross the sea, one must board a ship; without a ship, how can one cross? To cultivate the mind, one must enter contemplation; without contemplation, one cannot understand the mind. If the mind is not yet understood, when will there be correspondence? Think carefully, do not be self-reliant. Sixth, again expounding on those who observe the essence, only knowing that a single thought is emptiness, non-emptiness, neither existence nor non-existence, not knowing that the present moment of thought is emptiness, non-emptiness, neither non-existence nor non-non-existence. Seventh, clarifying what is right and what is wrong: the mind is not existence, the mind is not non-existence, the mind is not non-existence, the mind is not non-non-existence. To consider it as existence or non-existence is to fall into the attachment of 'is'; to consider it as neither existence nor non-existence is to fall into the attachment of 'is not'. Like this is only the 'not' of 'is and not', not yet reaching the 'is' of 'is and not', the 'is' of 'not not'. Now, using double negation, break through the two affirmations, 'is' breaks through 'not', like 'is and not' again 'not'. Using double negation, break through the two negations, 'not' breaks through 'not not', which is 'is'. Like this is only the 'is' of 'not is not not', not yet reaching 'is not not not not', 'not is not not is'. The delusion of right and wrong is subtle and difficult to perceive; with a clear mind and calm thoughts, carefully (observe).
趼之。第八簡其詮旨者。然而至理無言。假文言以明其旨。旨宗非觀。藉修觀以會其宗。若旨之未明。則言之未的。若宗之未會。則觀之未深。深觀乃會其宗。的言必明其旨。旨宗既其明會。言觀何得復存邪。第九觸途成觀者。夫再演言詞。重標觀體。欲明宗旨無異。言觀有逐方移。移言則言理無差。改觀則觀旨不異。不異之旨即理。無差之理即宗。宗旨一而二名。言觀明其弄引耳。第十妙契玄源者。夫悟心之士。寧執觀而迷旨。達教之人。豈滯言而惑理。理明則言語道斷。何言之能議。旨會則心行處滅。何觀之能思。心言不能思議者。可謂妙契環中矣。先天二年十月十七日。安坐示滅。塔于西山之陽。謚無相大師。塔曰凈光。
溫州凈居尼玄機。唐景雲中得度。常習定於大日山石窟中。一日忽唸曰。法性湛然。本無去住。厭喧趍寂。豈為達邪。乃往參雪峰。峰問。甚處來。曰大日山來。峰曰。日出也未。師曰。若出則镕卻雪峰。峰曰。汝名甚麼。師曰玄機。峰曰。日織多少。師曰。寸絲不掛。遂禮拜退。才行三五步。峰召曰。袈裟角拖地也。師回首。峰曰。大好寸絲不掛(世傳玄機乃永嘉大師女弟。嘗同遊方。以景雲歲日考之是矣。第所見雪峰。非真覺存也。永嘉既到曹溪。必嶺下雪峰也。未詳法嗣。故附於
【現代漢語翻譯】 現代漢語譯本： 第八，簡要闡釋其宗旨。然而，至高的真理是無法用言語表達的，只能藉助文字語言來闡明其宗旨。宗旨的根本在於觀照，憑藉修習觀照來領會其根本。如果宗旨沒有明確，那麼言語就無法準確表達；如果根本沒有領會，那麼觀照就無法深入。深入的觀照才能領會其根本，準確的言語必定能闡明其宗旨。宗旨和根本既然已經明確領會，那麼言語和觀照又怎麼能繼續存在呢？ 第九，觸及任何事物都能成就觀照。再次闡述言語，重新標明觀照的本體，是爲了說明宗旨和根本沒有差異。言語隨著不同的地方而轉移，轉移了言語，道理卻沒有差別；改變了觀照，觀照的宗旨卻沒有不同。沒有不同的宗旨就是道理，沒有差別的道理就是根本。宗旨和根本，雖然是一個東西的兩個名稱，言語和觀照只是用來引導人們入門的工具。 第十，巧妙地契合玄妙的本源。領悟心性的人，寧可不執著于觀照而迷失宗旨；通達教義的人，怎麼會被言語所束縛而迷惑真理呢？真理一旦明瞭，言語的道路就斷絕了，還有什麼言語可以議論呢？宗旨一旦領會，心識的活動就消滅了，還有什麼觀照可以思慮呢？心識和言語都無法思慮議論的境界，就可以說是巧妙地契合了圓融的本源了。 先天二年十月十七日，安然端坐示寂。塔建在西山的南面，謚號為無相大師，塔名為凈光。
溫州凈居寺的尼姑玄機（Xuanji，尼姑的名字）。在唐朝景雲年間出家。經常在大日山（Dari Shan，山名）的石窟中習禪入定。有一天忽然想到：『法性（Dharma-nature，佛教術語，指一切事物的本性）湛然清凈，本來就沒有來去。厭惡喧囂而趨向寂靜，難道是爲了達到目的嗎？』於是前往參拜雪峰（Xuefeng，禪師的名字）。雪峰問：『從哪裡來？』玄機回答：『從大日山來。』雪峰問：『太陽出來了嗎？』玄機回答：『如果出來，就會熔化雪峰。』雪峰問：『你叫什麼名字？』玄機回答：『玄機。』雪峰問：『每天織多少？』玄機回答：『寸絲不掛。』於是禮拜後退下。剛走了三五步，雪峰叫道：『袈裟（Kasaya，佛教僧侶所穿的法衣）角拖到地上了。』玄機回頭看。雪峰說：『好一個寸絲不掛！』（世俗相傳玄機是永嘉大師（Yongjia Dashi，禪師的名字）的妹妹或弟子，曾經一同遊歷四方。用景雲年間來考證，是符合的。只是她所見的雪峰，不是真覺禪師（Zhenjue Chanshi，禪師的名字）。永嘉既然到了曹溪（Caoxi，地名），一定是嶺下的雪峰。』因為不清楚她的法嗣，所以附在這裡。
【English Translation】 English version: Eighth, to briefly explain its main purpose. However, the supreme truth is beyond words; it relies on written language to clarify its purpose. The essence lies in contemplation; through cultivating contemplation, one can comprehend its essence. If the purpose is not clear, then the words cannot accurately express it; if the essence is not comprehended, then the contemplation cannot be profound. Profound contemplation can comprehend its essence, and accurate words can surely clarify its purpose. Since the purpose and essence have been clearly comprehended, how can words and contemplation continue to exist? Ninth, encountering anything can lead to contemplation. To elaborate on words again, and to re-emphasize the substance of contemplation, is to clarify that there is no difference between the purpose and the essence. Words shift with different places, but even with shifting words, the principle remains the same; changing the contemplation, the purpose of contemplation remains unchanged. The unchanged purpose is the principle, and the undifferentiated principle is the essence. Purpose and essence are two names for one thing; words and contemplation are merely tools to guide people to the entrance. Tenth, to skillfully unite with the mysterious source. A person who understands the mind would rather not cling to contemplation and lose sight of the purpose; a person who understands the teachings would not be bound by words and confused about the truth. Once the truth is clear, the path of words is cut off; what words can still be discussed? Once the purpose is comprehended, the activity of the mind ceases; what contemplation can still be contemplated? The realm that the mind and words cannot contemplate or discuss can be said to skillfully unite with the all-encompassing source. On the seventeenth day of the tenth month of the second year of Xiantian, he peacefully sat in meditation and passed away. The pagoda was built on the south side of West Mountain, and his posthumous title was Great Master Wuxiang (Wuxiang Dashi), and the pagoda was named Jingguang.
The nun Xuanji (Xuanji, name of the nun) of Jingju Temple in Wenzhou. She was ordained during the Jingyun era of the Tang Dynasty. She often practiced meditation in the stone cave of Dari Shan (Dari Shan, mountain name). One day, she suddenly thought: 'The Dharma-nature (Dharma-nature, Buddhist term referring to the inherent nature of all things) is clear and pure, originally without coming or going. Disliking the noise and tending towards tranquility, is it for achieving the goal?' So she went to visit Xuefeng (Xuefeng, name of a Chan master). Xuefeng asked: 'Where do you come from?' Xuanji replied: 'From Dari Shan.' Xuefeng asked: 'Has the sun risen?' Xuanji replied: 'If it rises, it will melt Xuefeng.' Xuefeng asked: 'What is your name?' Xuanji replied: 'Xuanji.' Xuefeng asked: 'How much do you weave every day?' Xuanji replied: 'Not a thread hangs.' Then she bowed and retreated. After walking three or five steps, Xuefeng called out: 'The corner of your Kasaya (Kasaya, the robe worn by Buddhist monks) is dragging on the ground.' Xuanji turned her head. Xuefeng said: 'What a great 'not a thread hangs!'' (It is popularly said that Xuanji was the younger sister or disciple of Great Master Yongjia (Yongjia Dashi, name of a Chan master), and they once traveled together. Examining it by the Jingyun era, it is consistent. It's just that the Xuefeng she saw was not Chan Master Zhenjue (Zhenjue Chanshi, name of a Chan master). Since Yongjia went to Caoxi (Caoxi, place name), it must be Xuefeng below the ridge.' Because her Dharma lineage is not clear, it is attached here.
此)。
司空山本凈禪師者
絳州人也。姓張氏。幼歲披緇。于曹溪之室受記。隸司空山無相寺。唐天寶三年。玄宗遣中使楊光庭入山。采常春藤。因造丈室。禮問曰。弟子慕道斯久。愿和尚慈悲。略垂開示。師曰。天下禪宗碩學。咸會京師。天使歸朝。足可咨決。貧道隈山傍水。無所用心。光庭泣拜。師曰。休禮貧道。天使為求佛邪。問道邪。曰弟子智識昏昧。未審佛之與道其義云何。師曰。若欲求佛。即心是佛。若欲會道。無心是道。曰云何即心是佛。師曰。佛因心悟。心以佛彰。若悟無心。佛亦不有。曰云何無心是道。師曰。道本無心。無心名道。若了無心。無心即道。光庭作禮信受。既回闕庭。具以山中所遇奏聞。即來光庭。詔師到京。來住白蓮亭。越明年正月十五日。召兩街名僧碩學。赴內道場。與師闡揚佛理。時有遠禪師者。抗聲謂師曰。今對聖上。較量宗旨。應須直問直答。不假繁辭。只如禪師所見。以何為道。師曰。無心是道。遠曰。道因心有。何得言無心是道。師曰。道本無名。因心名道。心名若有。道不虛然。窮心既無。道憑何立。二俱虛妄。總是假名。遠曰。禪師見有身心是道已否。師曰。山僧身心本來是道。遠曰。適言無心是道。今又言身心本來是道。豈不相違。師曰。無心是
【現代漢語翻譯】 現代漢語譯本：
司空山本凈禪師（Shikong Shan Benjing Chanshi，司空山本凈禪師）：
是絳州人。姓張。年幼時就出家為僧，在曹溪慧能大師門下得到印可。隸屬於司空山無相寺。唐天寶三年，唐玄宗派遣中使楊光庭入山，採摘常春藤，因此拜訪了禪師的丈室，禮拜問道：『弟子仰慕佛道很久了，希望和尚慈悲，稍微開示一下。』禪師說：『天下禪宗有學問的人，都聚集在京師。天使您回朝后，完全可以向他們請教。貧道我隱居山林，沒有什麼用心。』楊光庭哭拜。禪師說：『不要禮拜貧道。天使您是來求佛呢，還是問道呢？』楊光庭說：『弟子我智慧淺薄，不知道佛和道的意義是什麼。』禪師說：『如果想要求佛，即心是佛。如果想要領會道，無心是道。』楊光庭問：『怎麼說即心是佛呢？』禪師說：『佛因心而覺悟，心因佛而彰顯。如果領悟到無心，佛也不存在。』楊光庭問：『怎麼說無心是道呢？』禪師說：『道本來就沒有心，無心就叫做道。如果瞭解了無心，無心就是道。』楊光庭作禮，信受奉行。回朝后，將山中所見所聞全部奏明。於是玄宗皇帝派遣楊光庭，詔令禪師到京城，住在白蓮亭。第二年正月十五日，召集兩街的名僧大德，到內道場，與禪師闡揚佛理。當時有遠禪師，高聲對禪師說：『現在面對聖上，較量宗旨，應該直接問直接答，不要用繁瑣的言辭。就如禪師您所見，以什麼為道？』禪師說：『無心是道。』遠禪師說：『道因心而有，怎麼能說無心是道呢？』禪師說：『道本來沒有名字，因為心才有了道的名稱。心的名稱如果存在，道就不虛無。窮究心既然是虛無的，道憑藉什麼而立足呢？心和道二者都是虛妄的，都是假名。』遠禪師問：『禪師您認為有身心是道嗎？』禪師說：『山僧我的身心本來就是道。』遠禪師說：『剛才說無心是道，現在又說身心本來是道，豈不是自相矛盾？』禪師說：『無心是』
【English Translation】 English version:
Zen Master Benjing of Sikong Mountain (Shikong Shan Benjing Chanshi):
Was a native of Jiang Prefecture, with the surname Zhang. He became a monk at a young age and received confirmation in the room of Cao Xi (Huineng, the Sixth Patriarch). He belonged to Wuxiang Temple on Sikong Mountain. In the third year of the Tianbao era of the Tang Dynasty, Emperor Xuanzong sent the envoy Yang Guangting into the mountain to collect evergreen vines. Consequently, he visited the Zen master's room and respectfully asked: 'This disciple has long admired the Dao and wishes the venerable monk to bestow some compassionate guidance.' The Zen master said: 'The eminent scholars of Chan Buddhism in the world are all gathered in the capital. When the envoy returns to the court, you can certainly consult them. This poor monk dwells by the mountains and waters and has no particular concern.' Yang Guangting wept and bowed. The Zen master said: 'Do not bow to this poor monk. Are you seeking the Buddha or inquiring about the Dao?' Yang Guangting said: 'This disciple's wisdom is dull and I do not understand the meaning of the Buddha and the Dao.' The Zen master said: 'If you wish to seek the Buddha, then mind itself is Buddha. If you wish to understand the Dao, then no-mind is the Dao.' Yang Guangting asked: 'How is it that mind itself is Buddha?' The Zen master said: 'The Buddha is enlightened through the mind, and the mind is manifested through the Buddha. If you realize no-mind, then the Buddha also does not exist.' Yang Guangting asked: 'How is it that no-mind is the Dao?' The Zen master said: 'The Dao is originally without mind, and no-mind is called the Dao. If you understand no-mind, then no-mind is the Dao.' Yang Guangting bowed, believed, and accepted. After returning to the court, he reported everything he had encountered in the mountain. Thereupon, Emperor Xuanzong sent Yang Guangting to summon the Zen master to the capital, where he resided in the White Lotus Pavilion. On the fifteenth day of the first month of the following year, he summoned famous monks and scholars from both streets to the inner monastery to expound Buddhist principles with the Zen master. At that time, there was a Zen master Yuan who raised his voice and said to the Zen master: 'Now, in the presence of the Emperor, we are comparing doctrines. We should ask directly and answer directly, without using verbose language. According to the Zen master's view, what is the Dao?' The Zen master said: 'No-mind is the Dao.' Zen master Yuan said: 'The Dao arises from the mind, how can you say that no-mind is the Dao?' The Zen master said: 'The Dao originally has no name, it is named Dao because of the mind. If the name of the mind exists, then the Dao is not empty. Since the exhaustive investigation of the mind reveals it to be non-existent, upon what does the Dao rely to stand? Both are illusory and are merely provisional names.' Zen master Yuan asked: 'Does the Zen master see that having body and mind is the Dao?' The Zen master said: 'This mountain monk's body and mind are originally the Dao.' Zen master Yuan said: 'Just now you said that no-mind is the Dao, and now you say that body and mind are originally the Dao. Is this not contradictory?' The Zen master said: 'No-mind is'
道。心泯道無。心道一如。故言無心是道。身心本來是道。道亦本是身心。身心本既是空。道亦窮源無有。遠曰。觀禪師形質甚小。卻會此理。師曰。大德只見山僧相。不見山僧無相。見相者是大德所見。經云。凡所有相皆是虛妄。若見諸相非相。即見其道。若以相為實。窮劫不能見道。遠曰。今請禪師于相上說于無相。師曰。凈名經云。四大無主。身亦無我。無我所見。與道相應。大德若以四大有主是我。若有我見。窮劫不可會道也。遠聞語失色。逡巡避席。師有偈曰。四大無主復如水。遇曲逢直無彼此。凈穢兩處不生心。壅決何曾有二意。觸境但似水無心。在世縱橫有何事。復云。一大如是。四大亦然。若明四大無主。即悟無心。若了無心。自然契道。志明禪師問。若言無心是道。瓦礫無心亦應是道。又曰。身心本來是道。四生十類皆有身心。亦應是道。師曰。大德若作見聞覺知解會。與道懸殊。即是求見聞覺知之者。非是求道之人。經云。無眼耳鼻舌身意六根。尚無見聞覺知。憑何而立。窮本不有。何處存心。焉得不同草木瓦礫。明杜口而退。師有偈曰。見聞覺知無障礙。聲香味觸常三昧。如鳥空中只么飛。無取無舍無憎愛。若會應處本無心。始得名為觀自在。真禪師問。道既無心。佛有心否。佛之與道。是一
【現代漢語翻譯】 現代漢語譯本 道。當內心泯滅時，道也就不存在了。內心與道本為一體。所以說，無心即是道。身心本來就是道。道也本來就是身心。身心原本就是空。道也追溯到根源也是不存在的。遠法師說：『觀禪師的形體很小，卻能領會這個道理。』 禪師說：『大德只看見山僧的表象，沒有看見山僧的無相。看見表象的是大德所見。』 經書上說：『凡是具有形象的事物都是虛幻不實的。如果能認識到各種表象都不是真實的表象，就能見到道。』 如果把表象當作真實，那麼即使經歷漫長的劫數也無法見到道。遠法師說：『現在請禪師從表象上來說明無相。』 禪師說：『《維摩詰經》上說，四大（地、水、火、風）沒有主宰，身體也沒有自我。沒有自我所見，就與道相應。』 大德如果認為四大有主宰，認為有自我，那麼即使經歷漫長的劫數也無法領會道。遠法師聽了這話，臉色大變，退席離開。禪師作偈說：『四大沒有主宰就像水一樣，遇到彎曲就彎曲，遇到筆直就筆直，沒有彼此的分別。在乾淨和污穢的地方都不生心，堵塞和疏通又何曾有二種意圖。接觸外境就像水一樣無心，活在世上縱橫馳騁又有什麼事呢？』 又說：『一個大是這樣，四大也是這樣。如果明白四大沒有主宰，就能領悟無心。如果瞭解無心，自然就能與道契合。』 志明禪師問：『如果說無心是道，那麼瓦片石頭沒有心也應該是道了。』 又說：『身心本來就是道，四生（胎生、卵生、濕生、化生）十類（地獄、餓鬼、畜生、人、阿修羅、天、聲聞、緣覺、菩薩、佛）眾生都有身心，也應該是道了。』 禪師說：『大德如果用見聞覺知來理解，就與道相差甚遠。那就是在追求見聞覺知的人，而不是在追求道的人。』 經書上說：『沒有眼耳鼻舌身意六根，尚且沒有見聞覺知，憑藉什麼來建立呢？追究到根本上什麼都沒有，哪裡存在心呢？怎麼能和草木瓦石不同呢？』 志明杜口不言而退。禪師作偈說：『見聞覺知沒有障礙，聲香味觸常常處於三昧（正定）之中。就像鳥在空中那樣飛翔，沒有取捨，沒有憎愛。如果領會到應對之處本來就沒有心，才能稱作觀自在。』 真禪師問：『道既然無心，佛有心嗎？佛與道，是一還是二？』
【English Translation】 English version The Dao. When the mind is extinguished, the Dao ceases to exist. The mind and the Dao are originally one. Therefore, it is said that 'no-mind' is the Dao. Body and mind are originally the Dao. The Dao is also originally body and mind. Since body and mind are fundamentally empty, the Dao, when traced to its source, is also non-existent. Dharma Master Yuan said, 'Venerable Chan Master's form is quite small, yet he understands this principle.' The Chan Master said, 'Virtuous One, you only see the appearance of this mountain monk, but you do not see the no-appearance of this mountain monk.' What sees the appearance is what the Virtuous One sees. The sutra says, 'All forms are illusory.' If one sees that all forms are not forms, then one sees the Dao. If one takes forms as real, one cannot see the Dao even after countless kalpas. Dharma Master Yuan said, 'Now, I ask the Chan Master to explain no-appearance from the perspective of appearance.' The Chan Master said, 'The Vimalakirti Sutra says, 'The four great elements (earth, water, fire, wind) have no master, and the body also has no self.' Seeing without self is in accordance with the Dao.' Virtuous One, if you believe that the four great elements have a master and that there is a self, then you cannot understand the Dao even after countless kalpas.' Dharma Master Yuan turned pale upon hearing this and withdrew from his seat. The Chan Master composed a verse: 'The four great elements have no master, like water, meeting curves, it curves; meeting straightness, it straightens, without any distinction. In clean and unclean places, no mind arises; in obstruction and flow, there is never a second intention. When encountering circumstances, just be like water, without mind; what matters are there in the world when one roams freely?' He further said, 'As one great element is, so are the four great elements. If one understands that the four great elements have no master, one will realize no-mind. If one understands no-mind, one will naturally be in accord with the Dao.' Chan Master Zhiming asked, 'If it is said that no-mind is the Dao, then shouldn't tiles and pebbles, which have no mind, also be the Dao?' He also said, 'Body and mind are originally the Dao, and all beings in the four births (womb-born, egg-born, moisture-born, transformation-born) and ten categories (hell-beings, hungry ghosts, animals, humans, asuras, devas, sravakas, pratyekabuddhas, bodhisattvas, buddhas) have body and mind, so shouldn't they also be the Dao?' The Chan Master said, 'Virtuous One, if you understand with seeing, hearing, feeling, and knowing, you are far from the Dao. That is seeking the one who sees, hears, feels, and knows, not the one who seeks the Dao.' The sutra says, 'Without the six sense organs of eye, ear, nose, tongue, body, and mind, there is not even seeing, hearing, feeling, and knowing; upon what do you establish anything? Tracing to the root, there is nothing; where does the mind exist? How can it be different from grass, trees, tiles, and pebbles?' Zhiming remained silent and withdrew. The Chan Master composed a verse: 'Seeing, hearing, feeling, and knowing are without obstruction; sounds, smells, tastes, and touches are always in samadhi (concentration). Like a bird flying in the sky, without taking or rejecting, without love or hate. If one understands that in responding, there is originally no mind, then one can be called Avalokitesvara (the one who perceives freely).' Chan Master Zhen asked, 'Since the Dao is without mind, does the Buddha have mind? Are the Buddha and the Dao one or two?'
是二。師曰。不一不二。曰佛度眾生。為有心故。道不度人。為無心故。一度一不度。何得無二。師曰。若言佛度眾生。道無度者。此是大德妄生二見。如山僧即不然。佛是虛名。道亦妄立。二俱不實。總是假名。一假之中。如何分二。曰佛之與道。總是假名。當立名時。是誰為立。若有立者。何得言無。師曰。佛之與道。因心而立。推窮立心。心亦是無。心既是無。即悟二俱不實。知如夢幻。即悟本空。強立佛道二名。此是二乘人見解。師乃說無修無作偈曰。見道方修道。不見覆何修。道性如虛空。虛空何所修。遍觀修道者。撥火覓浮漚。但看弄傀儡。線斷一時休。法空禪師問。佛之與道。俱是假名。十二分教亦應不實。何以從前尊宿皆言修道。師曰。大德錯會經意。道本無修。大德強修。道本無作。大德強作。道本無事。強生多事。道本無知。于中強知。如此見解與道相違。從前尊宿不應如是。自是大德不會。請思之。師有偈曰。道體本無修。不修自合道。若起修道心。此人不會道。棄卻一真性。卻入鬧浩浩。忽逢修道人。第一莫向道。安禪師問。道既假名。佛云妄立。十二分教亦是接物度生。一切是妄。以何為真。師曰。為有妄故。將真對妄。推窮妄性本空。真亦何曾有故。故知真妄總是假名。二事對治。都無
【現代漢語翻譯】 現代漢語譯本 是二。僧人問道：『不一不二』是什麼意思？ 禪師回答：『既不是一，也不是二。』 僧人又問：『佛度化眾生，是因為眾生有心；道不度化人，是因為道無心。一個度化，一個不度化，怎麼能說沒有分別呢？』 禪師說：『如果說佛度化眾生，道沒有度化，這是你妄生分別。像我看來就不是這樣。佛是虛假的名號，道也是妄立的。兩者都不是真實的，都是假名。在一個虛假之中，如何區分一和二呢？』 僧人問：『佛和道，總歸是假名。當建立這些名稱的時候，是誰來建立的？如果有人建立，怎麼能說沒有呢？』 禪師說：『佛和道，是因心而立的。推究設立這些概念的心，心也是空的。心既然是空的，就明白佛和道都不是真實的，知道一切如夢如幻，就明白其本性是空。強行設立佛和道這兩個名稱，這是小乘人的見解。』 禪師於是說了無修無作的偈子：『見到道才修道，不見道修什麼？道的本性如虛空，虛空修什麼？遍觀那些修道的人，如同撥開火焰尋找水泡。只看那木偶戲，線斷了就停止了。』 法空禪師問：『佛和道都是假名，十二部經也應該是不真實的。為什麼從前的尊宿都說要修道呢？』 禪師說：『你錯會了經意。道本來就無需修，你卻強行去修；道本來就無需造作，你卻強行造作；道本來就無事，你卻強生事端；道本來就無知，你卻強行認知。這樣的見解與道相違背。從前的尊宿不應該這樣。是你自己不會意，請仔細思考。』 禪師有偈子說：『道的本體本來就無需修，不修自然合道。如果生起修道的心，這個人就不懂道。拋棄唯一真實的本性，卻進入喧鬧之中。忽然遇到修道的人，最好不要和他談道。』 安禪師問：『道既然是假名，佛也是妄立的，十二部經也是爲了接引眾生而設立的，一切都是虛妄的。那麼，什麼是真實的呢？』 禪師說：『因為有虛妄，才用真實來對應虛妄。推究虛妄的本性，本來就是空的。真實又何曾存在過呢？所以知道真實和虛妄都是假名，這兩種對立的事物，都沒有實體。』
【English Translation】 English version It is duality.』 The master said, 『Neither one nor two.』 The monk asked, 『The Buddha saves sentient beings because they have minds; the Dao does not save people because it is without mind. One saves, one does not save. How can you say there is no duality?』 The master said, 『If you say the Buddha saves sentient beings and the Dao does not save, that is because you are falsely creating dualistic views. I don't see it that way. The Buddha is a false name, and the Dao is also falsely established. Neither is real; both are false names. Within a false entity, how can you distinguish between one and two?』 The monk asked, 『The Buddha and the Dao are both false names. When these names were established, who established them? If someone established them, how can you say there is nothing?』 The master said, 『The Buddha and the Dao are established because of the mind. Investigate the mind that establishes these concepts, and the mind itself is empty. Since the mind is empty, you realize that both the Buddha and the Dao are not real. Knowing that everything is like a dream or illusion, you realize its fundamental nature is emptiness. Forcibly establishing the two names of Buddha and Dao is the understanding of those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).』 The master then spoke a verse on no cultivation and no action: 『Seeing the Dao, then cultivate the Dao; not seeing it, what is there to cultivate? The nature of the Dao is like empty space; what is there to cultivate in empty space? Observing those who cultivate the Dao, it is like searching for bubbles in a fire. Just watch the puppet show; when the strings are cut, it stops.』 Chan Master Fakong asked, 『The Buddha and the Dao are both false names, and the twelve divisions of the teachings (Dvādaśāṅga-buddhavacana) should also be unreal. Why did the venerable masters of the past all say to cultivate the Dao?』 The master said, 『You have misunderstood the meaning of the scriptures. The Dao is fundamentally without cultivation, but you forcibly cultivate it; the Dao is fundamentally without action, but you forcibly act; the Dao is fundamentally without affairs, but you forcibly create affairs; the Dao is fundamentally without knowledge, but you forcibly seek knowledge within it. Such understanding is contrary to the Dao. The venerable masters of the past should not have been like this. It is because you do not understand; please consider it carefully.』 The master has a verse that says: 『The substance of the Dao is fundamentally without cultivation; without cultivation, one naturally merges with the Dao. If you give rise to the mind of cultivating the Dao, this person does not understand the Dao. Abandoning the one true nature, you enter into the noisy chaos. If you suddenly encounter someone cultivating the Dao, it is best not to talk to them about the Dao.』 Chan Master An asked, 『Since the Dao is a false name, and the Buddha is also falsely established, and the twelve divisions of the teachings are also established to guide sentient beings, and everything is illusory, then what is real?』 The master said, 『Because there is illusion, we use reality to contrast with illusion. Investigating the nature of illusion, it is fundamentally empty. Has reality ever existed? Therefore, know that reality and illusion are both false names; these two opposing things have no substance.』
實體。窮其根本。一切皆空。曰既言一切是妄。妄亦同真。真妄無殊。復是何物。師曰。若言何物。何物亦妄。經云。無相似無比。況言語道斷。如鳥飛空。安慚伏。不知所措。師有偈曰。推真真無相。窮妄妄無形。返觀推窮心。知心亦假名。會道亦如此。到頭亦只寧。達性禪師問。禪師至妙至微。真妄雙泯。佛道兩亡。修行性空。名相不實。世界如幻。一切假名。作此解時。不可斷絕眾生善惡二根。師曰。善惡二根皆因心有。窮心若有。根亦非虛。推心既無。根因何立。經云。善不善法從心化生。善惡業緣本無有實。師有偈曰。善既從心生。惡豈離心有。善惡是外緣。於心實不有。舍惡歸何處。取善令誰守。傷嗟二見人。攀緣兩頭走。若悟本無心。始悔從前咎。又有近臣。問曰。此身從何而來。百年之後。復歸何處。師曰。如人夢時。從何而來。睡覺時從何而去。曰夢時不可言無。既覺不可言有。雖有有無。來往無所。師曰。貧道此身亦如其夢。師有偈曰。視生如在夢。夢裡實是鬧。忽覺萬事休。還同睡時悟。智者會悟夢。迷人信夢鬧。會夢如兩般。一悟無別悟。富貴與貧賤。更無分別路。上元二年歸寂。謚大曉禪師。
玄䇿禪師者
婺州金華人也。遊方時屆于河朔。有隍禪師者。曾謁黃梅。自謂正受
【現代漢語翻譯】 現代漢語譯本： 實體。追究其根本，一切都是空虛的。如果說一切都是虛妄的，那麼虛妄也與真實相同。真實與虛妄沒有區別，那又是什麼呢？禪師說：『如果問是什麼，那麼『什麼』也是虛妄的。』經書上說：『沒有相似的，沒有可以相比的，何況言語已經斷絕。』就像鳥在空中飛翔，感到慚愧而不知所措。禪師有偈語說：『推究真實，真實沒有相狀；追究虛妄，虛妄沒有形體。反過來觀察推究內心，知道內心也只是假名。領會道也是這樣，到頭來也只是安寧。』 達性禪師問：『禪師的教義精妙至極，真實與虛妄都消失了，佛道兩方面都消亡了，修行是空性的，名稱和相狀是不真實的，世界如夢幻，一切都是假名。』作這樣的理解時，不可以斷絕眾生的善惡二根。禪師說：『善惡二根都是因為心中有。追究心如果存在，那麼根也不是虛假的。推究心如果不存在，那麼根又依靠什麼而存在呢？』經書上說：『善與不善的法都是從心中化生出來的，善惡的業緣本來就沒有實體。』禪師有偈語說：『善既然從心中產生，惡難道能離開心而存在嗎？善惡是外在的因緣，對於心來說實際上並不存在。捨棄惡要歸向何處？取善又要讓誰來守護？可悲啊，那些執著於二元對立的人，攀緣于兩端奔走。如果領悟到本來就沒有心，才會後悔從前的過錯。』 又有近臣問：『這個身體從哪裡來？百年之後，又要歸向何處？』禪師說：『就像人在夢中，從哪裡來？睡醒時又從哪裡去？』近臣說：『夢中不能說沒有，醒來后不能說有。雖然有有無無，來來往往，卻無所從來，無所從去。』禪師說：『貧道的這個身體也像那夢一樣。』禪師有偈語說：『看待生命就像在做夢，夢裡確實很熱鬧。忽然醒悟，萬事都停止了，還像睡覺時醒悟一樣。智者會領悟夢，迷惑的人相信夢的熱鬧。領會夢就像兩種情況，一經領悟就沒有區別了。富貴與貧賤，更沒有分別的道路。』上元二年圓寂，謚號大曉禪師。 玄䇿禪師 是婺州金華人。遊歷四方時到達河朔。有隍禪師，曾經拜訪黃梅（五祖弘忍），自認為得到了正法。
【English Translation】 English version: The Entity. Exhausting its origin, everything is empty. If it is said that everything is illusory, then illusion is the same as truth. Truth and illusion are not different, then what is it? The Master said, 'If you ask what it is, then 'what' is also illusory.' The scriptures say, 'There is nothing similar, nothing comparable, moreover, language is cut off.' Like a bird flying in the sky, feeling ashamed and at a loss. The Master has a verse saying: 'Investigating truth, truth has no form; pursuing illusion, illusion has no shape. Looking back and investigating the mind, knowing that the mind is also just a false name. Understanding the Dao is also like this, in the end, it is just peace.' Chan Master Daxing asked: 'The Chan Master's teachings are extremely subtle, both truth and illusion disappear, both the Buddha-way and the Dao disappear, practice is emptiness, names and forms are unreal, the world is like a dream, everything is a false name.' When making such an understanding, one should not cut off the two roots of good and evil in sentient beings. The Master said: 'The two roots of good and evil both arise because of the mind. If the mind exists, then the roots are not false. If the mind does not exist, then what do the roots rely on to exist?' The scriptures say: 'Good and non-good dharmas are all transformed from the mind, the karmic conditions of good and evil originally have no substance.' The Master has a verse saying: 'Since good arises from the mind, how can evil exist apart from the mind? Good and evil are external conditions, in reality, they do not exist in the mind. Where should one go to abandon evil? Who should one have to guard good? Alas, those who cling to duality, running to both ends. If one realizes that there is originally no mind, one will regret past mistakes.' Then a close minister asked: 'Where does this body come from? Where will it return after a hundred years?' The Master said: 'It is like a person in a dream, where do they come from? Where do they go when they wake up?' The minister said: 'One cannot say there is nothing in a dream, one cannot say there is something after waking up. Although there is existence and non-existence, coming and going, there is nowhere to come from, nowhere to go to.' The Master said: 'This poor monk's body is also like that dream.' The Master has a verse saying: 'View life as being in a dream, the dream is indeed lively. Suddenly awakened, all things cease, just like waking up from sleep. The wise understand the dream, the deluded believe in the liveliness of the dream. Understanding the dream is like two situations, once understood, there is no difference. Wealth and poverty, there is no different path.' In the second year of Shangyuan, he passed away, with the posthumous title of Greatly Enlightened Chan Master. Chan Master Xuan Ce Was a native of Jinhua in Wuzhou. When traveling around, he arrived in Hebei. There was Chan Master Huang, who had visited Huangmei (the Fifth Patriarch Hongren), and claimed to have received the true Dharma.
。師知隍所得未真。往問曰。汝坐於此作么。隍曰入定。師曰。汝言入定。有心邪無心邪。若有心者。一切蠢動之類。皆應得定。若無心者。一切草木之流。亦合得定。曰我正入定時。則不見有有無之心。師曰。既不見有有無之心。即是常定。何有出入。若有出入。則非大定。隍無語。良久問師嗣誰。師曰。我師曹溪六祖。曰六祖以何為禪定。師曰。我師云。夫妙湛圓寂。體用如如。五陰本空。六塵非有。不出不入。不定不亂。禪性無住。離住禪寂。禪性無生。離生禪想。心如虛空。亦無虛空之量。隍聞此說。遂造于曹溪。請決疑翳。而祖意與師冥符。隍始開悟。師后卻歸金華。大開法席。
河北智隍禪師者
始參五祖。雖嘗咨決。而循乎漸行。乃往河北。結庵長坐。積二十餘載。不見惰容。后遇䇿禪師激勵。遂往參六祖。祖愍其遠來。便垂開決。師于言下。豁然契悟。前二十年所得心。都無影響。其夜河北檀越士庶。忽聞空中有聲曰。隍禪師今日得道也。后回河北。開化四眾。
南陽慧忠國師者
越州諸暨人也。姓冉氏。自受心印。居南陽白崖山黨子谷。四十餘祀不下山。道行聞于帝里。唐肅宗上元二年。來中使孫朝進。赍詔徴赴京。待以師禮。初居千福寺西禪院。及代宗臨御。復迎止光
【現代漢語翻譯】 現代漢語譯本：禪師知道智隍（Zhihuang）所領悟的並非真諦，於是前去問他：『你坐在這裡做什麼？』智隍（Zhihuang）回答說：『入定。』禪師說：『你說入定，是有心還是無心？如果是有心，那麼一切蠢動的生物都應該能夠入定；如果是無心，那麼一切草木之類也應該能夠入定。』智隍（Zhihuang）說：『我正在入定的時候，就看不見有有無之心。』禪師說：『既然看不見有有無之心，那就是常定，哪裡還有出入？如果有出入，那就不是大定。』智隍（Zhihuang）無話可說。過了很久，他問禪師師承何人。禪師說：『我的老師是曹溪六祖（Caoxi Sixth Patriarch）。』智隍（Zhihuang）問：『六祖（Sixth Patriarch）以什麼為禪定？』禪師說：『我的老師說，妙湛圓寂，體用如如。五陰本空，六塵非有。不出不入，不定不亂。禪性無住，離住禪寂。禪性無生，離生禪想。心如虛空，亦無虛空之量。』智隍（Zhihuang）聽了這些話，於是前往曹溪（Caoxi），請求六祖（Sixth Patriarch）決斷他的疑惑。六祖（Sixth Patriarch）的意旨與禪師暗合，智隍（Zhihuang）這才開悟。禪師後來回到金華（Jinhua），大開法席。 河北智隍禪師（Zhihuang Chan Master of Hebei） 起初參拜五祖（Fifth Patriarch），雖然曾經請教決疑，但還是遵循漸悟的修行方式，於是前往河北（Hebei），結廬長坐，積累了二十多年，沒有懈怠的樣子。後來遇到䇿禪師（Ce Chan Master）的激勵，於是前往參拜六祖（Sixth Patriarch）。六祖（Sixth Patriarch）憐憫他遠道而來，便為他開示決疑。禪師在言語之下，豁然開悟，之前二十年所領悟的心，都毫無影響。當天晚上，河北（Hebei）的檀越士庶，忽然聽到空中有聲音說：『智隍禪師（Zhihuang Chan Master）今天得道了。』後來回到河北（Hebei），開化四眾。 南陽慧忠國師（Huizhong National Teacher of Nanyang） 是越州諸暨（Zhuji, Yuezhou）人，姓冉（Ran）。自從領受心印之後，居住在南陽白崖山黨子谷（Dangzi Valley, Baiya Mountain, Nanyang），四十多年沒有下山。他的道行傳到了京城。唐肅宗（Emperor Suzong of Tang Dynasty）上元二年，朝廷派中使孫朝進（Sun Chaojin）帶著詔書徵召他前往京城，以對待老師的禮節對待他。起初居住在千福寺西禪院（West Chan Monastery of Qianfu Temple），等到代宗（Emperor Daizong）即位，又迎接他到光明
【English Translation】 English version: The Chan Master knew that what Zhihuang (Zhihuang, a name) had attained was not the true essence, so he went to ask him: 'What are you doing sitting here?' Zhihuang (Zhihuang) replied: 'Entering Samadhi.' The Chan Master said: 'When you say entering Samadhi, is it with mind or without mind? If it is with mind, then all kinds of moving creatures should be able to enter Samadhi; if it is without mind, then all kinds of plants and trees should also be able to enter Samadhi.' Zhihuang (Zhihuang) said: 'When I am entering Samadhi, I do not see the mind of existence or non-existence.' The Chan Master said: 'Since you do not see the mind of existence or non-existence, then it is constant Samadhi, where is there coming and going? If there is coming and going, then it is not Great Samadhi.' Zhihuang (Zhihuang) was speechless. After a long time, he asked the Chan Master who he was a successor of. The Chan Master said: 'My teacher is the Sixth Patriarch of Caoxi (Caoxi Sixth Patriarch).' Zhihuang (Zhihuang) asked: 'What does the Sixth Patriarch (Sixth Patriarch) take as Samadhi?' The Chan Master said: 'My teacher said, 'The wonderful, illuminating, perfect stillness, the essence and function are suchness. The five skandhas are fundamentally empty, the six dusts are non-existent. Neither coming nor going, neither fixed nor disturbed. The Chan nature has no dwelling, detached from dwelling is Chan stillness. The Chan nature has no birth, detached from birth is Chan thought. The mind is like empty space, yet there is no measure of empty space.' Hearing these words, Zhihuang (Zhihuang) then went to Caoxi (Caoxi) to ask the Sixth Patriarch (Sixth Patriarch) to resolve his doubts. The Sixth Patriarch's (Sixth Patriarch) intention was in perfect accord with the Chan Master, and Zhihuang (Zhihuang) then attained enlightenment. The Chan Master later returned to Jinhua (Jinhua) and greatly opened the Dharma assembly.' Zhihuang Chan Master of Hebei (Zhihuang Chan Master of Hebei) Initially, he visited the Fifth Patriarch (Fifth Patriarch). Although he had consulted and resolved doubts, he still followed the gradual path of practice. So he went to Hebei (Hebei), built a hermitage and sat for a long time, accumulating more than twenty years without showing any laziness. Later, he was encouraged by Ce Chan Master (Ce Chan Master), so he went to visit the Sixth Patriarch (Sixth Patriarch). The Sixth Patriarch (Sixth Patriarch), pitying him for coming from afar, then opened up and resolved his doubts. The Chan Master suddenly attained enlightenment upon hearing the words, and the mind he had attained in the previous twenty years had no influence at all. That night, the lay devotees of Hebei (Hebei) suddenly heard a voice in the air saying: 'Zhihuang Chan Master (Zhihuang Chan Master) has attained the Way today.' Later, he returned to Hebei (Hebei) and enlightened the four assemblies. Huizhong National Teacher of Nanyang (Huizhong National Teacher of Nanyang) Was a native of Zhuji, Yuezhou (Zhuji, Yuezhou), with the surname Ran (Ran). Since receiving the mind seal, he lived in Dangzi Valley, Baiya Mountain, Nanyang (Dangzi Valley, Baiya Mountain, Nanyang), and did not descend the mountain for more than forty years. His virtuous conduct was heard in the capital. In the second year of the Shangyuan era of Emperor Suzong of the Tang Dynasty (Emperor Suzong of Tang Dynasty), the court sent the eunuch Sun Chaojin (Sun Chaojin) with an imperial edict to summon him to the capital, treating him with the respect due to a teacher. Initially, he resided in the West Chan Monastery of Qianfu Temple (West Chan Monastery of Qianfu Temple), and when Emperor Daizong (Emperor Daizong) ascended the throne, he was welcomed to Guangming
宅精藍。十有六載。隨機說法。時有西天大耳三藏。到京云。得他心通。肅宗命國師。試驗三藏。才見師。便禮拜立於右邊。師問曰。汝得他心通那。對曰不敢。師曰。汝道。老僧即今在甚麼處。曰和尚是一國之師。何得卻去西川看競渡。良久再問。汝道老僧即今在甚麼處。曰和尚是一國之師。何得卻在天津橋上。看弄猢猻。師良久復問。汝道老僧只今在甚麼處。藏罔測。師叱曰。這野狐精。他心通在甚麼處。藏無對。(僧問仰山曰。大耳三藏第三度。為甚麼不見國師。山曰。前兩度是涉境心。后入自受用三昧。所以不見 又有僧問玄沙。沙曰。汝道前兩度還見么 玄覺云。前兩度見。後來為甚麼不見。且道利害在甚麼處 僧問趙州。大耳三藏第三度不見國師。未審國師在甚麼處。州云。在三藏鼻孔上。僧后問玄沙。既在鼻孔上。為甚麼不見。沙云。只為太近)一日喚侍者。者應諾。如是三召三應。師曰。將謂吾孤負汝卻是汝孤負吾。(僧問玄沙。國師喚侍者意作么生。沙云。卻是侍者會。云居錫云。且道侍者會不會。若道會。國師又道。汝孤負吾。若道不會。玄沙又道。卻是侍者會。且作么生商量。玄覺徴問僧。甚麼處是侍者會處。僧云。若不會。爭解恁么應。玄覺云。汝少會在。又云。若於這裡。商量得去。便識
【現代漢語翻譯】 現代漢語譯本： 在宅精藍（寺廟名），住了十六年，隨機說法。當時有位來自西天的大耳三藏（僧人名，意為精通他心通的僧人），來到京城，聲稱自己得到了他心通（一種神通，能知他人心中所想）。肅宗（皇帝名）命令國師（皇帝的老師）試驗三藏。三藏才見到國師，便行禮，站在右邊。國師問：『你得到了他心通嗎？』三藏回答：『不敢當。』國師說：『你說說，老僧我現在在哪裡？』三藏說：『和尚是一國之師，怎麼卻跑到西川（地名）去看競渡（賽船）呢？』過了很久，國師再次問道：『你說說，老僧我現在在哪裡？』三藏說：『和尚是一國之師，怎麼卻在天津橋（橋名）上看耍猴呢？』國師又過了很久，再次問道：『你說說，老僧我現在在哪裡？』三藏無法測知。國師呵斥道：『你這野狐精（罵人的話），他心通在哪裡？』三藏無言以對。（有僧人問仰山（僧人名）：『大耳三藏第三次，為什麼看不見國師？』仰山說：『前兩次是涉境心（心隨外境而動），後來進入自受用三昧（一種禪定狀態），所以看不見。』又有僧人問玄沙（僧人名）：『你說前兩次還看見了嗎？』玄覺（僧人名）說：『前兩次看見了，後來為什麼看不見？且說利害在哪裡？』有僧人問趙州（僧人名）：『大耳三藏第三次看不見國師，不知國師在哪裡？』趙州說：『在三藏鼻孔上。』僧人後來問玄沙：『既然在鼻孔上，為什麼看不見？』玄沙說：『只因爲太近了。』） 有一天，國師呼喚侍者，侍者應聲。這樣呼喚了三次，應答了三次。國師說：『我本以為是我辜負了你，卻是你辜負了我。』（有僧人問玄沙：『國師呼喚侍者意欲何為？』玄沙說：『卻是侍者領會了。』云居錫（僧人名）說：『且說侍者領會了沒有？如果說領會了，國師又說：『你辜負了我。』如果說沒有領會，玄沙又說：『卻是侍者領會了。』且該如何商量？』玄覺詢問僧人：『什麼地方是侍者領會之處？』僧人說：『若不領會，怎麼會這樣應答？』玄覺說：『你很少領會。』又說：『若在這裡商量得通，便識得了。』
【English Translation】 English version: For sixteen years, he resided at Zhai Jing Lan Monastery (name of a monastery), preaching the Dharma according to circumstances. At that time, there was a Tripitaka (a monk well-versed in the three baskets of Buddhist scriptures) named Da Er (Big Ears) from the Western Regions (India), who came to the capital, claiming to have attained telepathy (the ability to know others' thoughts). Emperor Suzong (name of an emperor) ordered the National Teacher (the emperor's teacher) to test Tripitaka. As soon as Tripitaka saw the National Teacher, he bowed and stood on the right side. The National Teacher asked, 'Have you attained telepathy?' Tripitaka replied, 'I dare not claim so.' The National Teacher said, 'Tell me, where is this old monk right now?' Tripitaka said, 'The venerable one is the National Teacher of the country, how could you be in Xichuan (place name) watching the dragon boat races?' After a long while, the National Teacher asked again, 'Tell me, where is this old monk right now?' Tripitaka said, 'The venerable one is the National Teacher of the country, how could you be on Tianjin Bridge (name of a bridge) watching monkey performances?' After another long while, the National Teacher asked again, 'Tell me, where is this old monk right now?' Tripitaka was unable to fathom it. The National Teacher scolded, 'You fox spirit (an abusive term), where is your telepathy?' Tripitaka had no reply. (A monk asked Yangshan (name of a monk), 'Why couldn't Da Er Tripitaka see the National Teacher the third time?' Yangshan said, 'The first two times were with a mind influenced by external objects (the mind follows external circumstances), later he entered the Samadhi of self-enjoyment (a state of meditative absorption), so he couldn't see.' Another monk asked Xuansha (name of a monk), 'Do you say he saw him the first two times?' Xuanjue (name of a monk) said, 'He saw him the first two times, why couldn't he see him later? And where does the advantage or disadvantage lie?' A monk asked Zhaozhou (name of a monk), 'Da Er Tripitaka couldn't see the National Teacher the third time, I wonder where the National Teacher was?' Zhaozhou said, 'On Tripitaka's nose.' The monk later asked Xuansha, 'Since he was on his nose, why couldn't he see him?' Xuansha said, 'Only because it was too close.') One day, the National Teacher called the attendant, and the attendant responded. He called three times and the attendant responded three times. The National Teacher said, 'I thought I had failed you, but it is you who have failed me.' (A monk asked Xuansha, 'What was the National Teacher's intention in calling the attendant?' Xuansha said, 'It was that the attendant understood.' Yunju Xi (name of a monk) said, 'Let's say, did the attendant understand or not? If you say he understood, the National Teacher also said, 'You have failed me.' If you say he didn't understand, Xuansha also said, 'It was that the attendant understood.' How should we discuss this?' Xuanjue asked the monk, 'Where is the place where the attendant understood?' The monk said, 'If he didn't understand, how could he have responded like that?' Xuanjue said, 'You understand very little.' He also said, 'If you can discuss this through, then you will recognize it.'
玄沙。僧問法眼。國師喚侍者意作么生。眼云。且去別時來。云居錫云。法眼恁么道為復明國師意。不明國師意 僧問趙州。國師喚侍者。意作么生。趙州云。如人暗裡書字。字雖不成。文彩已彰)南泉到參。師問。甚麼處來。曰江西來。師曰。還將得馬師真來否。曰只這是。師曰。背後底聻。南泉便休。(長慶棱云。大似不知保福展云。幾不到和尚此間 云居錫云。此二尊宿盡扶背後。只如南泉休去。為當扶面前扶背後)麻谷到參。繞禪床三匝。振錫而立。師曰。汝既如是。吾亦如是。谷又振錫。師叱曰。這野狐精出去。上堂。禪宗學者應遵佛語。一乘了義。契自心源。不了義者。互不相許。如師子身中蟲。夫為人師。若涉名利。別開異端。則自他何益。如世大匠。斤斧不傷其手。香象所負。非驢能堪。僧問。若為得成佛去。師曰。佛與眾生。一時放卻。當處解脫。曰作么生得相應去。師曰。善惡不思。自見佛性。曰若為得證法身。師曰。越毗盧之境界。曰清凈法身作么生得。師曰。不著佛求耳。曰阿那個是佛。師曰即心是佛。曰心有煩惱否。師曰。煩惱性自離。曰豈不斷邪。師曰。斷煩惱者。即名二乘。煩惱不生。名大涅槃。曰坐禪看靜。此復若為。師曰。不垢不凈。寧用起心。而看凈相。問禪師見十方虛空。是
【現代漢語翻譯】 現代漢語譯本 玄沙問法眼文益禪師：『國師（慧忠國師，唐代禪僧）呼喚侍者意欲何為？』法眼禪師回答：『暫且離去，待到別時再來。』云居錫禪師評論道：『法眼禪師這樣說，究竟是明白了國師的用意，還是不明白國師的用意呢？』 有僧人問趙州從諗禪師：『國師呼喚侍者，意欲何為？』趙州禪師回答：『如同人在黑暗中寫字，字雖然不成形，但文采已經顯現。』 南泉普愿禪師前去參拜。法眼禪師問道：『從哪裡來？』回答說：『從江西來。』法眼禪師說：『還把馬祖道一禪師的真容帶來了嗎？』回答說：『就是這個。』法眼禪師說：『那背後的是什麼？』南泉禪師便沉默不語。（長慶慧棱禪師評論道：『很像不知道。』保福從展禪師評論道：『差點沒到和尚這裡。』云居錫禪師評論道：『這兩位尊宿都扶持背後，只是南泉禪師的沉默，是扶持面前還是扶持背後呢？』） 麻谷寶徹禪師前去參拜。繞著禪床轉了三圈，振動錫杖而立。法眼禪師說：『你既然這樣，我也這樣。』麻谷禪師又振動錫杖。法眼禪師呵斥道：『這野狐精，出去！』 法眼禪師上堂說法：『禪宗學者應當遵循佛陀的教誨，以一乘（唯一成佛之道）的了義（究竟的意義）為準則，契合自心的本源。不了義的說法，彼此不應認可。如同獅子身中的蟲子。作為人師，如果追求名利，另立異端，那麼對自己和他人有什麼益處呢？如同世間的大匠，斧頭不會傷到自己的手。香象（比喻有大力量者）所負載的，不是驢子所能承受的。』 有僧人問道：『要怎樣才能成佛呢？』法眼禪師說：『佛與眾生，一時放下，當下解脫。』問道：『要怎樣才能相應呢？』法眼禪師說：『善惡都不思量，自然見到佛性。』問道：『要怎樣才能證得法身呢？』法眼禪師說：『超越毗盧遮那佛（宇宙的本體佛）的境界。』問道：『清凈法身要怎樣才能得到呢？』法眼禪師說：『不在佛那裡去求。』問道：『哪個是佛？』法眼禪師說：『即心是佛。』問道：『心有煩惱嗎？』法眼禪師說：『煩惱的本性自然遠離。』問道：『難道不斷除嗎？』法眼禪師說：『斷除煩惱的人，就叫做二乘（聲聞乘和緣覺乘）。煩惱不生起，叫做大涅槃（最高的寂滅境界）。』問道：『坐禪看靜，這又該如何理解？』法眼禪師說：『不垢不凈，哪裡需要起心動念，去看清凈的相呢？』 有僧人問：『禪師您看見十方虛空，是……』
【English Translation】 English version Xuansha asked Dharma Eye: 'What did the National Teacher (National Teacher Huizhong, a Chan monk of the Tang Dynasty) intend by calling the attendant?' Dharma Eye replied: 'Leave for now, and come back at another time.' Yunju Xi commented: 'Does Dharma Eye's statement mean that he understood the National Teacher's intention, or did he not understand the National Teacher's intention?' A monk asked Zhao Zhou: 'What did the National Teacher intend by calling the attendant?' Zhao Zhou replied: 'It's like a person writing characters in the dark; although the characters are not formed, the literary brilliance is already apparent.' Nanquan went to pay respects. Dharma Eye asked: 'Where do you come from?' He replied: 'From Jiangxi.' Dharma Eye said: 'Did you bring the true form of Master Ma (Mazu Daoyi) with you?' He replied: 'This is it.' Dharma Eye said: 'What about what's behind?' Nanquan then remained silent. (Changqing Huiling commented: 'It's very much like not knowing.' Baofu Congzhan commented: 'Almost didn't come to the abbot's place.' Yunju Xi commented: 'These two venerable monks both support what's behind; but as for Nanquan's silence, is it supporting what's in front or supporting what's behind?') Magu went to pay respects. He circled the meditation bed three times, shook his staff, and stood still. Dharma Eye said: 'Since you are like this, I am also like this.' Magu shook his staff again. Dharma Eye scolded: 'This wild fox spirit, get out!' Dharma Eye ascended the hall and gave a Dharma talk: 'Chan practitioners should follow the Buddha's teachings, taking the definitive meaning (ultimate meaning) of the One Vehicle (the only path to Buddhahood) as the standard, and accord with the source of their own minds. Those who do not understand the definitive meaning should not accept each other. It's like a worm in the body of a lion. If a teacher pursues fame and profit and establishes different doctrines, then what benefit is there for himself and others? It's like a great craftsman in the world; the axe does not injure his hand. What the fragrant elephant (metaphor for someone with great strength) carries is not something a donkey can bear.' A monk asked: 'How can one become a Buddha?' Dharma Eye said: 'Buddha and sentient beings, let go at once, and be liberated in the present moment.' He asked: 'How can one be in accord?' Dharma Eye said: 'Do not think about good or evil, and you will naturally see the Buddha-nature.' He asked: 'How can one attain the Dharma-body?' Dharma Eye said: 'Transcend the realm of Vairocana (the cosmic Buddha).' He asked: 'How can one attain the pure Dharma-body?' Dharma Eye said: 'Do not seek it in the Buddha.' He asked: 'Which one is the Buddha?' Dharma Eye said: 'The mind itself is the Buddha.' He asked: 'Does the mind have afflictions?' Dharma Eye said: 'The nature of afflictions naturally departs.' He asked: 'Should they not be eliminated?' Dharma Eye said: 'Those who eliminate afflictions are called the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). When afflictions do not arise, it is called Great Nirvana (the highest state of extinction).' He asked: 'Sitting in meditation and watching stillness, how should this be understood?' Dharma Eye said: 'Neither defiled nor pure, why bother to arouse thoughts and look at pure appearances?' A monk asked: 'Zen Master, you see the ten directions of empty space, is it...'
法身否。師曰。以想心取之。是顛倒見。問即心是佛。可更修萬行否。師曰。諸聖皆具二嚴。豈撥無因果邪。又曰。我今答汝。窮劫不盡。言多去道遠矣。所以道說法有所得。斯則野干鳴。說法無所得。是名師子吼。上堂。青蘿夤緣。直上寒松之頂。白雲淡濘。出沒太虛之中。萬法本閑。而人自鬧。師問僧。近離甚處。曰南方。師曰。南方知識以何法示人。曰南方知識祇道。一朝風火散后。如蛇退皮。如龍換骨。本爾真性。宛然無壞。師曰。苦哉苦哉。南方知識說法半生半滅。曰南方知識即如是。未審和尚此間說何法。師曰。我此間身心一如。身外無餘。曰和尚何得將泡幻之身。同於法體。師曰。你為甚麼。入于邪道。曰甚麼處是某甲入于邪道處。師曰。不見教中道。若以色見我。以音聲求我。是人行邪道。不能見如來。南陽張濆行者。問承和尚說。無情說法。某甲未體其事。乞和尚垂示。師曰。汝若聞無情說法。解他無情。方得聞我說法。汝但聞取無情說法去。濆曰。只約如今有情方便之中。如何是無情因緣。師曰。如今一切動用之中。但凡聖兩流。都無少分起滅。便是出識。不屬有無。熾然見覺。只聞無其情識系執。所以六祖云。六根對境。分別非識。有僧到參禮。師問。蘊何事業。曰講金剛經。師曰。最初兩字
【現代漢語翻譯】 現代漢語譯本 問：法身（Dharmakaya，佛的法性之身）是真實存在的嗎？ 師父說：如果用有分別唸的妄想心去執取法身，那就是顛倒的見解。 問：既然『即心是佛』，那麼還需要修行各種善行嗎？ 師父說：諸佛菩薩都具備福德和智慧兩種莊嚴，怎麼能否定因果呢？ 師父又說：我現在回答你，窮盡時間也說不完。說得越多，離道越遠了。所以說，說法有所得，就像野狐的叫聲；說法無所得，才稱得上是獅子吼。 師父上堂開示：青色的藤蘿纏繞，一直攀登上寒冷的松樹頂端；白雲飄蕩，時隱時現在廣闊的太空中。萬法本來清凈安閑，只是人們自己擾亂。 師父問一位僧人：你最近從哪裡來？ 僧人回答：南方。 師父問：南方的善知識用什麼法來教導人們？ 僧人回答：南方的善知識只是說，一旦風火（四大元素）離散之後，就像蛇蛻皮，像龍換骨，本來的真性，完全沒有損壞。 師父說：可悲啊，可悲啊！南方的善知識說法是半生半滅（不究竟）。 僧人說：南方的善知識就是這樣說的，不知道和尚您這裡說什麼法？ 師父說：我這裡身心一如，身外沒有其餘。 僧人說：和尚怎麼能把如泡沫般虛幻的身體，等同於法身呢？ 師父說：你為什麼進入了邪道？ 僧人說：哪裡是我進入邪道的地方？ 師父說：沒看見經中說嗎？『若以色見我，以音聲求我，是人行邪道，不能見如來。』 南陽的張濆（Zhang Fen）居士問：聽和尚說，無情說法，我還沒有領會其中的道理，請和尚開示。 師父說：你如果聽懂了無情說法，理解了無情之物的道理，才能聽懂我說法。你只管去聽無情說法吧。 張濆問：只是就現在有情眾生的方便法門中，什麼是無情說法的因緣？ 師父說：現在一切的動用之中，但凡聖兩種流類，都沒有絲毫的生起和滅沒，便是出離了識，不屬於有和無。熾盛地見聞覺知，只是沒有情識的繫縛執著。所以六祖慧能（Huineng）說：『六根對境，分別非識。』 有僧人前來參拜，師父問：你在做什麼事業？ 回答說：講《金剛經》（Diamond Sutra）。 師父說：最初兩個字是什麼？
【English Translation】 English version Question: Is the Dharmakaya (the body of the Buddha's Dharma nature) real? The Master said: To grasp it with a mind of conceptual thought is a reversed view. Question: Since 'the mind itself is Buddha,' is it still necessary to cultivate myriad practices? The Master said: All sages possess both blessings and wisdom. How can you deny cause and effect? The Master further said: My answer to you now will not be exhausted even in endless eons. The more you say, the further you are from the Way. Therefore, to say that the Dharma has something to be gained is like the howling of a jackal; to say that the Dharma has nothing to be gained is called the lion's roar. The Master ascended the hall and gave a discourse: The green vines entwine, climbing straight to the top of the cold pine; white clouds drift, appearing and disappearing in the vast emptiness. The myriad dharmas are originally peaceful and still, but people themselves create the disturbance. The Master asked a monk: Where have you come from recently? The monk replied: The South. The Master asked: What Dharma do the wise teachers of the South use to instruct people? The monk replied: The wise teachers of the South only say that once the wind and fire (the four great elements) have dispersed, it is like a snake shedding its skin, like a dragon changing its bones; the original true nature is completely undamaged. The Master said: How sad, how sad! The wise teachers of the South speak of a Dharma that is half-born and half-extinguished (incomplete). The monk said: That is what the wise teachers of the South say. I wonder what Dharma the Master speaks of here? The Master said: Here, body and mind are one, and there is nothing else outside the body. The monk said: How can the Master equate the illusory body, like a bubble, with the Dharmakaya? The Master said: Why have you entered a heretical path? The monk said: Where is it that I have entered a heretical path? The Master said: Have you not seen what the sutras say? 'If one sees me through form, or seeks me through sound, that person walks a heretical path and cannot see the Tathagata.' The lay practitioner Zhang Fen (Zhang Fen) of Nanyang asked: I have heard the Master speak of insentient beings expounding the Dharma, but I have not yet understood the meaning. I beg the Master to enlighten me. The Master said: If you understand the Dharma expounded by insentient beings, and understand the principle of insentient things, then you can understand my Dharma. Just listen to the Dharma expounded by insentient beings. Zhang Fen asked: Just in terms of the expedient methods for sentient beings now, what is the cause and condition for insentient beings expounding the Dharma? The Master said: Within all activities now, whether they are of the sage or the ordinary, there is not the slightest arising or ceasing. This is to be free from consciousness, not belonging to existence or non-existence. The blazing seeing, hearing, and knowing are only without the binding attachment of emotional consciousness. Therefore, the Sixth Patriarch Huineng (Huineng) said: 'The six senses facing objects, discrimination is not consciousness.' A monk came to pay respects. The Master asked: What work are you engaged in? He replied: Lecturing on the Diamond Sutra (Diamond Sutra). The Master said: What are the first two words?
是甚麼。曰如是。師曰。是甚麼。僧無對。有人問。如何是解脫。師曰。諸法不相。到當處解脫。曰恁么即斷去也。師曰。向汝道諸法不相到。斷甚麼。師見僧來。以手作圓相。相中書日字。僧無對。師問本凈禪師。汝已后見奇特言語如何。凈曰。無一念心愛。師曰。是汝屋裡事。肅宗問師。在曹溪得何法。師曰。陛下還見空中一片云么。帝曰見。師曰。釘釘著懸掛著。帝又問。如何是十身調御。師乃起立曰。會么。帝曰不會。師曰。與老僧過凈瓶來。帝又曰。如何是無諍三昧。師曰。檀越蹋毗盧頂上行。帝曰。此意如何。師曰。莫認自己清凈法身。帝又問。師都不視。帝曰。朕是大唐天子。師何以殊不顧視。師曰。還見虛空么。帝曰見。師曰。他還眨目。視陛下否。魚軍容問。師住白崖山。十二時中。如何修道。師喚童子來。摩頂曰。惺惺直言惺惺。歷歷直言歷歷。已后莫受人謾。師與紫璘供奉論議。師升座。奉曰。請師立義。某甲破。師曰。立義竟。奉曰。是甚麼義。師曰。果然不見。非公境界。便下座。一日師問紫璘供奉。佛是甚麼義。曰是覺義。師曰。佛曾迷否。曰不曾迷。師曰。用覺作么。奉無對。奉問。如何是實相。師曰。把將虛底來。曰虛底不可得。師曰。虛底尚不可得。問實相作么。僧問如何是佛法
【現代漢語翻譯】 現代漢語譯本 『這是什麼？』回答說『是這樣。』 禪師說：『這是什麼？』僧人無言以對。有人問：『如何是解脫？』 禪師說：『諸法不相干涉，到達那個地方就解脫了。』 那人說：『這樣說就是斷滅了嗎？』 禪師說：『我跟你說諸法不相干涉，斷滅什麼？』 禪師看見僧人來，用手畫了一個圓相，圓相中寫了一個『日』字，僧人無言以對。禪師問本凈禪師：『你以後見到奇特的言語會怎麼樣？』 本凈說：『沒有一念心去愛。』 禪師說：『這是你自家屋裡的事。』 肅宗皇帝問禪師：『在曹溪得到了什麼法？』 禪師說：『陛下還看見空中一片云嗎？』 皇帝說：『看見了。』 禪師說：『釘釘著？懸掛著？』 皇帝又問：『如何是十身調御？』 禪師於是站起來說：『會嗎？』 皇帝說：『不會。』 禪師說：『給老僧拿凈瓶來。』 皇帝又說：『如何是無諍三昧？』 禪師說：『檀越（dānyuè，施主）在毗盧（Pílú，毗盧遮那佛的簡稱）頂上行走。』 皇帝說：『這是什麼意思？』 禪師說：『不要認為那是自己清凈法身。』 皇帝又問：『禪師都不看我。』 皇帝說：『朕是大唐天子，禪師為什麼特別不顧視我？』 禪師說：『還看見虛空嗎？』 皇帝說：『看見。』 禪師說：『他還眨眼睛看陛下嗎？』 魚軍容問：『禪師住在白崖山，十二時中，如何修道？』 禪師叫童子來，摩童子的頭頂說：『惺惺（xīngxīng，明白）就直說惺惺，歷歷（lìlì，清楚）就直說歷歷，以後不要被人欺騙。』 禪師與紫璘供奉論議，禪師升座，供奉說：『請禪師立義，我來破。』 禪師說：『立義完了。』 供奉說：『是什麼義？』 禪師說：『果然不見，不是你的境界。』 於是下座。一日禪師問紫璘供奉：『佛是什麼意思？』 回答說：『是覺悟的意思。』 禪師說：『佛曾經迷惑過嗎？』 回答說：『不曾迷惑過。』 禪師說：『用覺悟做什麼？』 供奉無言以對。供奉問：『如何是實相？』 禪師說：『把將虛無的拿來。』 回答說：『虛無的不可得。』 禪師說：『虛無的尚且不可得，問實相做什麼？』 僧人問：『如何是佛法？』
【English Translation】 English version 『What is it?』 He replied, 『It is so.』 The master said, 『What is it?』 The monk had no answer. Someone asked, 『What is liberation?』 The master said, 『All dharmas do not interfere with each other; reaching that place is liberation.』 That person said, 『Does that mean it is annihilation?』 The master said, 『I told you that all dharmas do not interfere with each other; what is there to annihilate?』 The master saw a monk coming and drew a circle with his hand, writing the character 『sun』 inside the circle. The monk had no answer. The master asked Zen Master Benjing, 『What will you do when you see strange words in the future?』 Benjing said, 『I have no mind to love them.』 The master said, 『That is your own household affair.』 Emperor Suzong asked the master, 『What Dharma did you attain at Caoxi?』 The master said, 『Does Your Majesty still see a cloud in the sky?』 The Emperor said, 『I see it.』 The master said, 『Nailed down? Hanging up?』 The Emperor then asked, 『What is the Ten-bodied Tamer?』 The master then stood up and said, 『Do you understand?』 The Emperor said, 『I do not understand.』 The master said, 『Bring the old monk a clean bottle.』 The Emperor also said, 『What is the Samadhi of Non-Contention?』 The master said, 『The benefactor (Danyue) walks on the head of Vairocana (Pílú, abbreviation of Vairocana Buddha).』 The Emperor said, 『What does this mean?』 The master said, 『Do not recognize that as your own pure Dharma body.』 The Emperor then asked, 『The master does not even look at me.』 The Emperor said, 『I am the Emperor of the Great Tang; why does the master especially not look at me?』 The master said, 『Do you still see the void?』 The Emperor said, 『I see it.』 The master said, 『Does it blink and look at Your Majesty?』 Yu Junrong asked, 『The master lives on White Cliff Mountain; how does he cultivate the Way in the twelve periods of the day?』 The master called a boy over, stroked the boy's head, and said, 『If you are aware (xīngxīng), say directly that you are aware; if you are clear (lìlì), say directly that you are clear; do not be deceived by others in the future.』 The master and Zilin Gongfeng discussed, the master ascended the seat, and Gongfeng said, 『Please establish a thesis, and I will refute it.』 The master said, 『The thesis is established.』 Gongfeng said, 『What is the thesis?』 The master said, 『Indeed, you do not see it; it is not your realm.』 Then he descended from the seat. One day, the master asked Zilin Gongfeng, 『What is the meaning of Buddha?』 He replied, 『It is the meaning of awakening.』 The master said, 『Has the Buddha ever been deluded?』 He replied, 『He has never been deluded.』 The master said, 『What is the use of awakening?』 Gongfeng had no answer. Gongfeng asked, 『What is reality?』 The master said, 『Bring the empty one here.』 He replied, 『The empty one cannot be obtained.』 The master said, 『Even the empty one cannot be obtained; what are you asking about reality?』 A monk asked, 『What is the Buddha Dharma?』'
大意。師曰。文殊堂里萬菩薩。曰學人不會。師曰。大悲千手眼。師以化緣將畢。涅槃時至。乃辭代宗。代宗曰。師滅度后。弟子將何所記。師曰。告檀越。造取一所無縫塔。帝曰。就師請取塔樣。師良久曰。會么。帝曰不會。師曰。貧道去後。有侍者應真。卻知此事。乞詔問之。大曆十年十二月十九日。右脅長往。塔于黨子谷。謚大證禪師。代宗后詔應真。問前語。真良久曰。聖上會么。帝曰不會。真述偈曰。湘之南。潭之北。中有黃金充一國。無影樹下合同船。琉璃殿上無知識。
西京荷澤神會禪師者
襄陽人也。姓高氏。年十四為沙彌。謁六祖。祖曰。知識遠來大艱辛。將本來否。若有本則合識主。試說看。師曰。以無住為本。見即是主。祖曰。這沙彌爭合取次語。便打。師于杖下。思惟曰。大善知識。歷劫難逢。今既得遇。豈惜身命。自此給侍。他日祖告眾曰。吾有一物。無頭無尾。無名無字。無背無面。諸人還識否。師乃出曰。是諸法之本源。乃神會之佛性。祖曰。向汝道無名無字。汝便喚作本源佛性。師禮拜而退。祖曰。此子向後設有把茆蓋頭。也只成得個知解宗徒。(法眼云。古人授記人。終不錯。如今立知解為宗。即荷澤也)師尋往西京受戒。唐景龍年中。卻歸曹溪。閱大藏經。于內六
【現代漢語翻譯】 現代漢語譯本： 大意是，禪師說：『文殊殿里有萬尊菩薩。』學人說：『我不會。』禪師說：『大悲千手眼。』禪師因為化緣將要完畢，涅槃的時間到了，於是向代宗皇帝告別。代宗皇帝說：『禪師圓寂之後，弟子們應該如何紀念您呢？』禪師說：『告訴各位施主，建造一座無縫塔。』皇帝說：『請禪師賜予塔的樣式。』禪師沉默了很久說：『明白了嗎？』皇帝說：『不明白。』禪師說：『我圓寂之後，有侍者應真，他知道這件事，請您下詔詢問他。』大曆十年十二月十九日，禪師向右側臥著圓寂了，塔建在黨子谷。謚號為大證禪師。代宗後來下詔詢問應真，問之前禪師說的話。應真沉默了很久說：『聖上明白了嗎？』皇帝說：『不明白。』應真於是說了一首偈：『湘江之南，潭州之北，其中黃金充滿一國。無影樹下同乘一條船，琉璃殿上沒有知識。』
西京荷澤神會禪師， 是襄陽人，姓高。十四歲時做了沙彌，拜見六祖慧能。六祖說：『知識遠道而來，非常辛苦，帶來了根本嗎？如果有根本就應該認識它的主人，試著說說看。』神會禪師說：『以無住為根本，見性就是主人。』六祖說：『這個沙彌怎麼隨便亂說話！』就打了他。神會在棍杖下，心想：『大善知識，歷劫難遇，現在既然遇到了，怎麼能吝惜身命。』從此侍奉六祖。有一天，六祖告訴大家說：『我有一物，無頭無尾，無名無字，無背無面，你們有人認識嗎？』神會禪師於是出來說：『是諸法的本源，是神會的佛性。』六祖說：『我告訴你無名無字，你就叫它本源佛性。』神會禪師禮拜後退下。六祖說：『這孩子以後即使隱居山林，也只能成為一個知解宗徒。』（法眼禪師說：『古人給人授記，終究不會錯。現在把知解作為宗，就是荷澤宗。』）神會禪師不久前往西京受戒。唐景龍年間，又回到曹溪，閱讀大藏經，在內六
【English Translation】 English version: The general idea is: The master said, 'In the Manjusri Hall, there are ten thousand Bodhisattvas.' The student said, 'I don't understand.' The master said, 'The Great Compassionate One with a thousand hands and eyes.' The master, as the alms-seeking was about to end and the time for Nirvana approached, bid farewell to Emperor Daizong. Emperor Daizong said, 'After the master's passing, how should your disciples commemorate you?' The master said, 'Tell the benefactors to build a seamless stupa.' The emperor said, 'Please, master, provide a design for the stupa.' The master remained silent for a long time and then said, 'Do you understand?' The emperor said, 'I do not understand.' The master said, 'After my departure, there will be an attendant, Yingzhen (literally 'Responding to Truth'), who will know about this matter. Please issue an edict to inquire of him.' On the nineteenth day of the twelfth month of the tenth year of the Dali era, the master passed away lying on his right side. The stupa was built in Dangzi Valley. The posthumous title was Greatly Realized Zen Master (Dazheng Chanshi). Emperor Daizong later issued an edict to inquire of Yingzhen about the previous words. Yingzhen remained silent for a long time and then said, 'Does Your Majesty understand?' The emperor said, 'I do not understand.' Yingzhen then recited a verse: 'South of the Xiang River, north of the Tan River, within which gold fills a country. Under the shadowless tree, we share the same boat, in the crystal palace, there is no knowledge.'
Zen Master Shenhui (Divine Wisdom) of Heze (Lotus Marsh) in the Western Capital, was a native of Xiangyang, with the surname Gao. At the age of fourteen, he became a Shami (novice monk) and visited the Sixth Patriarch (Huineng). The Sixth Patriarch said, 'Knowledgeable one, coming from afar is very arduous. Did you bring the original source? If you have the original source, then you should recognize its master. Try to explain it.' Zen Master Shenhui said, 'Taking no-abiding as the source, seeing the nature is the master.' The Sixth Patriarch said, 'How can this Shami speak so carelessly!' and struck him. Under the staff, Shenhui thought, 'A great wise teacher is difficult to encounter in countless kalpas. Now that I have encountered one, how can I begrudge my life?' From then on, he served the Sixth Patriarch. One day, the Sixth Patriarch told everyone, 'I have a thing, without head or tail, without name or word, without back or face. Does anyone recognize it?' Zen Master Shenhui then came forward and said, 'It is the source of all dharmas, it is Shenhui's Buddha-nature.' The Sixth Patriarch said, 'I told you it has no name or word, and you immediately call it the source of Buddha-nature.' Zen Master Shenhui bowed and withdrew. The Sixth Patriarch said, 'Even if this child later lives in seclusion, he will only become a follower of intellectual understanding.' (Fayan said, 'The ancients never made mistakes when giving predictions. Now, establishing intellectual understanding as the sect is Heze.') Zen Master Shenhui soon went to the Western Capital to receive the precepts. During the Jinglong era of the Tang Dynasty, he returned to Caoxi and read the Tripitaka, within the six
處有疑。問於六祖。第一問戒定慧曰。所用戒何物。定從何處修。慧因何處起。所見不通流。祖曰。定即定其心。將戒戒其行。性中常慧照。自見自知深。第二問。本無今有有何物。本有今無無何物。誦經不見有無義。真似騎驢更覓驢。祖曰。前念惡業本無。后念善生今有。唸唸常行善行。後代人天不久。汝今正聽吾言。吾即本無今有。第三問。將生滅卻滅。將滅滅卻生。不了生滅義。所見似聾盲。祖曰。將生滅卻滅。令人不執性。將滅滅卻生。令人心離境。未即離二邊。自除生滅病。第四問。先頓而後漸。先漸而後頓。不悟頓漸人。心裡常迷悶。祖曰。聽法頓中漸。悟法漸中頓。修行頓中漸。證果漸中頓。頓漸是常因。悟中不迷悶。第五問。先定后慧。先慧后定。定慧后初。何生為正。祖曰。常生清凈心。定中而有慧。于境上無心。慧中而有定。定慧等無先。雙修自心正。第六問。先佛而後法。先法而後佛。佛法本根源。起從何處出。祖曰。說即先佛而後法。聽即先法而後佛。若論佛法本根源。一切眾生心裡出。祖滅后二十年間。曹溪頓旨沉廢于荊吳。嵩岳漸門盛行於秦洛。師入京。天寶四年。方定兩宗。(南能頓宗。北秀漸教)乃著顯宗記。盛行於世。一日鄉信至。報二親亡。師入堂白槌曰。父母俱喪。請大眾念
【現代漢語翻譯】 現代漢語譯本 弟子有疑問，向六祖請教。第一問關於戒、定、慧，說：『所用的戒是什麼？定從哪裡修習？慧因何處生起？所見不明暢通達。』 六祖回答說：『定就是安定你的心，用戒來約束你的行為。自性中常有智慧照耀，自然能見到自己內心深處。』 第二問：『本來沒有現在有的，是有什麼？本來有現在沒有的，是沒有什麼？誦經卻不明白有和無的意義，真像騎著驢還在找驢。』 六祖回答說：『前念造作的惡業本來沒有，后念生起的善念現在有。唸唸常常行善，後代就能生在人天善處。你現在認真聽我說，我的存在就是從本無到今有。』 第三問：『將生滅的滅卻滅掉，將滅的滅卻生出來。不瞭解生滅的意義，所見就像聾子和瞎子一樣。』 六祖回答說：『將生滅的滅卻滅掉，是爲了使人不執著于自性。將滅的滅卻生出來，是爲了使人心不被外境所迷惑。能夠不執著於二邊，自然能消除生滅的病。』 第四問：『先頓悟而後漸修，先漸修而後頓悟。不明白頓悟和漸修的人，心裡常常感到迷惑。』 六祖回答說：『聽聞佛法時是頓悟中包含漸修，領悟佛法時是漸修中包含頓悟。修行時是頓悟中包含漸修，證得果位時是漸修中包含頓悟。頓悟和漸修是常有的因緣，在領悟中就不會感到迷惑。』 第五問：『先修定而後生慧，先有慧而後修定，定和慧的先後初生，哪個才是正確的？』 六祖回答說：『常常生起清凈心，在定中自然會有智慧。對於外境不起分別心，在慧中自然會有定力。定和慧平等無有先後，同時修習自心才能端正。』 第六問：『先有佛而後有法，先有法而後有佛。佛法的根本源頭，是從哪裡生出來的？』 六祖回答說：『說的時候是先有佛而後有法，聽的時候是先有法而後有佛。如果說佛法的根本源頭，是從一切眾生的心裡生出來的。』 六祖圓寂后二十年間，曹溪的頓悟宗旨在荊吳一帶衰落，嵩岳的漸修法門在秦洛一帶盛行。神會大師進入京城，在天寶四年，才確定了頓悟和漸修兩宗。（南能（Huineng）的頓悟宗，北秀（Shenxiu）的漸修教）於是撰寫了《顯宗記》，在世間廣為流傳。一天，家鄉來人送信，報告父母去世。神會大師進入佛堂，敲槌宣告說：『父母都去世了，請大眾唸誦。』
【English Translation】 English version The disciple had doubts and asked the Sixth Patriarch. The first question concerned precepts (戒, jie), concentration (定, ding), and wisdom (慧, hui), saying: 'What are the precepts used for? Where is concentration cultivated? Where does wisdom arise from? What I see is not clear and unobstructed.' The Sixth Patriarch replied: 'Concentration is to stabilize your mind, and precepts are to restrain your actions. The inherent nature constantly shines with wisdom, and you will naturally see the depths of your own heart.' The second question: 'What is it that is originally non-existent but now exists? What is it that is originally existent but now does not exist? Reciting scriptures without understanding the meaning of existence and non-existence is like riding a donkey while still searching for one.' The Sixth Patriarch replied: 'The evil karma created by previous thoughts is originally non-existent, and the good thoughts that arise in subsequent thoughts now exist. Constantly performing good deeds in every thought will ensure rebirth in the heavens or among humans in future lives. Now, listen carefully to what I say; my existence is a transition from non-existence to existence.' The third question: 'Extinguishing the extinction of birth and death, and bringing forth the birth of extinction. Not understanding the meaning of birth and death is like being deaf and blind.' The Sixth Patriarch replied: 'Extinguishing the extinction of birth and death is to prevent people from clinging to inherent nature. Bringing forth the birth of extinction is to prevent the mind from being deluded by external circumstances. Being able to not cling to either extreme will naturally eliminate the illness of birth and death.' The fourth question: 'First sudden enlightenment and then gradual cultivation, or first gradual cultivation and then sudden enlightenment. Those who do not understand sudden and gradual enlightenment are often confused in their minds.' The Sixth Patriarch replied: 'Hearing the Dharma involves gradual cultivation within sudden enlightenment, and comprehending the Dharma involves sudden enlightenment within gradual cultivation. Practicing involves gradual cultivation within sudden enlightenment, and attaining fruition involves gradual cultivation within sudden enlightenment. Sudden and gradual enlightenment are constant causes and conditions, and one will not be confused in understanding.' The fifth question: 'First concentration and then wisdom, or first wisdom and then concentration. Which comes first, concentration or wisdom? Which is correct?' The Sixth Patriarch replied: 'Constantly generate a pure mind, and wisdom will naturally arise within concentration. Do not give rise to discriminating thoughts towards external circumstances, and concentration will naturally arise within wisdom. Concentration and wisdom are equal and without precedence; cultivating both simultaneously will rectify the mind.' The sixth question: 'First the Buddha and then the Dharma, or first the Dharma and then the Buddha. Where does the fundamental source of the Buddha-Dharma arise from?' The Sixth Patriarch replied: 'When speaking, it is first the Buddha and then the Dharma; when listening, it is first the Dharma and then the Buddha. If we speak of the fundamental source of the Buddha-Dharma, it arises from the minds of all sentient beings.' Twenty years after the Sixth Patriarch's passing, the sudden enlightenment teachings of Caoxi (曹溪) declined in the Jing (荊) and Wu (吳) regions, while the gradual cultivation methods of Songyue (嵩岳) flourished in the Qin (秦) and Luo (洛) regions. Shenhui (神會) entered the capital, and in the fourth year of the Tianbao (天寶) era, he established the two schools of sudden and gradual enlightenment. (The sudden enlightenment school of Huineng (南能), and the gradual cultivation school of Shenxiu (北秀).) He then wrote the 'Record of Manifesting the Doctrine' (顯宗記), which widely circulated in the world. One day, a messenger from his hometown arrived, reporting the death of his parents. Shenhui entered the Buddha hall and announced with a mallet: 'Both my parents have passed away; please everyone recite.'
摩訶般若。眾才集。師便打槌曰。勞煩大眾。師于上元元年。奄然而化。塔于龍門。
六祖下二世(旁出)
南陽忠國師法嗣
吉州耽源山應真禪師
為國師侍者時。一日國師在法堂中。師入來。國師乃放下一足。師見便出。良久卻回。國師曰。適來意作么生。師曰。向阿誰說即得。國師曰。我問你。師曰。甚麼處見某甲。師又問。百年後有人問極則事如何。國師曰。幸自可憐生。須要覓個護身符。子作么。異日師攜籃子歸方丈。國師問。籃里甚麼物。師曰青梅。國師曰。將來何用。師曰供養。國師曰。青在爭堪供養。師曰。以此表獻。國師曰。佛不受供養。師曰。某甲只恁么。和尚如何。國師曰。我不供養。師曰。為甚麼不供養。國師曰。我無果子。百丈海和尚在泐潭山。牽車次。師曰。車在這裡。牛在甚麼處。丈斫額。師乃拭目。麻谷問。十二面觀音豈不是聖。師曰是。麻谷與師一摑。師曰。想汝未到此境。國師諱日設齋。有僧問曰。國師還來否。師曰。未具他心。曰又用設齋作么。師曰。不斷世諦。
荷澤會禪師法嗣
沂水蒙山光寶禪師
并州人也。姓周氏。初謁荷澤。澤謂之曰。汝名光寶。名以定體。寶即己有。光非外來。縱汝意用。而無少乏。長夜蒙照。而無
【現代漢語翻譯】 現代漢語譯本 『摩訶般若』（偉大的智慧）。大眾聚集。禪師便敲擊木槌說：『勞煩各位了。』禪師于上元元年，安詳圓寂。塔建於龍門。
六祖慧能門下二世（旁出）
南陽忠國師法嗣
吉州耽源山應真禪師
禪師作為國師的侍者時，一日國師在法堂中。禪師走進來。國師便放下一隻腳。禪師見了就出去了。過了很久又回來。國師說：『剛才你的意思是怎樣？』禪師說：『向誰說才行呢？』國師說：『我問你。』禪師說：『在哪裡見到我了？』禪師又問：『百年後有人問到關於「極則」（究竟的真理）的事該如何回答？』國師說：『已經夠可憐了，還需要尋找護身符嗎？你打算怎麼做？』 後來有一天，禪師提著籃子回到方丈室。國師問：『籃子里是什麼？』禪師說：『青梅。』國師說：『拿來做什麼？』禪師說：『供養。』國師說：『青的怎麼能供養？』禪師說：『用這個來表達我的心意。』國師說：『佛不接受供養。』禪師說：『我只是這樣做，和尚您怎麼做？』國師說：『我不供養。』禪師說：『為什麼不供養？』國師說：『我沒有果子。』 百丈海禪師在泐潭山，正在拉車。禪師說：『車在這裡，牛在哪裡？』百丈禪師用斧頭砍自己的額頭。禪師於是擦拭眼睛。 麻谷問：『十二面觀音（擁有十二個面孔的觀音菩薩）難道不是聖者嗎？』禪師說是。麻谷打了禪師一下。禪師說：『看來你還沒到這個境界。』 國師忌日設齋。有僧人問：『國師還會來嗎？』禪師說：『我沒有他心通。』僧人說：『那還設齋做什麼？』禪師說：『不斷絕世俗的規矩。』
荷澤會禪師法嗣
沂水蒙山光寶禪師
并州人，姓周。最初拜見荷澤禪師。荷澤禪師對他說：『你名叫光寶，名字已經確定了你的本體。寶藏就在你自身，光明不是從外而來。縱然你隨意使用，也不會有絲毫缺乏，長夜都能蒙受照耀，而沒有…』
【English Translation】 English version 『Mahaprajna』 (Great Wisdom). The assembly gathered. The master then struck the gavel and said, 『Thank you for coming, everyone.』 The master passed away peacefully in the first year of Shangyuan. A pagoda was built at Longmen.
Second generation of Huineng (Sixth Ancestor) (collateral line)
Lineage of Nanyang Zhongguo National Teacher
Yingzhen Chan Master of Damyuan Mountain in Jizhou
When the master was serving as the National Teacher's attendant, one day the National Teacher was in the Dharma hall. The master entered. The National Teacher then put down one foot. Seeing this, the master left. After a long while, he returned. The National Teacher said, 『What was your intention just now?』 The master said, 『Who can I tell?』 The National Teacher said, 『I'm asking you.』 The master said, 『Where did you see me?』 The master then asked, 『What should be said if someone asks about the 『ultimate truth』 (the ultimate truth) a hundred years from now?』 The National Teacher said, 『It's already pitiful enough; do you still need to seek a talisman? What are you going to do?』 Later, one day, the master carried a basket back to his abbot's room. The National Teacher asked, 『What's in the basket?』 The master said, 『Green plums.』 The National Teacher said, 『What are you going to do with them?』 The master said, 『To make offerings.』 The National Teacher said, 『How can green ones be used for offerings?』 The master said, 『I'm using this to express my sincerity.』 The National Teacher said, 『The Buddha doesn't accept offerings.』 The master said, 『I'm just doing it this way; what about you, venerable monk?』 The National Teacher said, 『I don't make offerings.』 The master said, 『Why don't you make offerings?』 The National Teacher said, 『I have no fruit.』 Baizhang Hai Chan Master was at Letan Mountain, pulling a cart. The master said, 『The cart is here; where is the ox?』 Baizhang Chan Master struck his forehead with an axe. The master then wiped his eyes. Magu asked, 『Isn't the Twelve-Faced Guanyin (Avalokiteśvara Bodhisattva with twelve faces) a sage?』 The master said yes. Magu slapped the master. The master said, 『It seems you haven't reached this state yet.』 A memorial service was held on the National Teacher's death anniversary. A monk asked, 『Will the National Teacher come back?』 The master said, 『I don't have telepathy.』 The monk said, 『Then why hold a memorial service?』 The master said, 『I don't break worldly customs.』
Lineage of Heze Hui Chan Master
Guangbao Chan Master of Mengshan Mountain in Yishui
He was from Bingzhou, with the surname Zhou. He initially visited Heze Chan Master. Heze Chan Master said to him, 『Your name is Guangbao; the name has already determined your essence. The treasure is within you; the light doesn't come from outside. Even if you use it at will, there will be no lack, and you can receive illumination throughout the long night, without…』
間歇。汝還信否。師曰。信則信矣。未審光之與寶。同邪異邪。澤曰。光即寶。寶即光。何有同異之名乎。師曰。眼耳緣聲色時。為復抗行。為有回互。澤曰。抗互且置。汝指何法。為聲色之體乎。師曰。如師所說。即無有聲色可得。澤曰。汝若了聲色體空。亦信眼耳諸根。及與凡與聖。平等如幻。抗行回互。其理昭然。師由是領悟。禮辭而去。初隱沂水蒙山。于唐元和二年圓寂。
六祖下三世四世(旁出不列章次)
六祖下五世(旁出)
遂州圓禪師法嗣
終南山圭峰宗密禪師者
果州西充人也。姓何氏。家本豪盛。髫齔通儒書。冠歲探釋典。唐元和二年。將赴貢舉。偶造圓和尚法席。欣然契會。遂求披剃。當年進具。一日隨眾僧。齋于府吏任灌家。居下位。以次受經。得圓覺十二章。覽未終軸。感悟流涕。歸以所悟之旨。告于圓。圓撫之曰。汝當大弘圓頓之教。此諸佛授汝耳。行矣。無自滯於一隅也。師涕泣奉命。禮辭而去。因謁荊南忠禪師。(南明)忠曰。傳教人也。當宣導于帝都。復見洛陽照禪師。(奉國神照)照曰。菩薩人也。誰能識之。尋抵襄漢。因病僧付華嚴疏。即上都澄觀大師之所撰也。師未嘗聽習。一覽而講。自欣所遇曰。曏者諸師述作罕窮厥旨。未若此疏辭源流
【現代漢語翻譯】 現代漢語譯本 間歇：『你還相信嗎？』 宗密禪師說：『我相信。但我不知道光和寶，是相同還是不同？』 道圓禪師說：『光就是寶，寶就是光，哪裡有什麼相同或不同的名稱呢？』 宗密禪師說：『當眼睛和耳朵接觸到聲音和顏色時，是相互牴觸，還是相互交融？』 道圓禪師說：『牴觸和交融暫且不談，你指的是什麼法，作為聲音和顏色的本體呢？』 宗密禪師說：『正如您所說，實際上沒有聲音和顏色可以得到。』 道圓禪師說：『如果你明白了聲音和顏色的本體是空，也就會相信眼耳等諸根，以及凡人和聖人，都是平等如幻的。牴觸和交融的道理，也就很明顯了。』 宗密禪師因此領悟，行禮告辭而去。起初隱居在沂水的蒙山，于唐朝元和二年圓寂。
六祖慧能（Liuzu Huineng）門下三世、四世（旁支不列章節次序）。
六祖慧能門下五世（旁支）。
遂州圓禪師（Suizhou Yuan Chanshi）的法嗣：
終南山圭峰宗密禪師（Zhongnanshan Guifeng Zongmi Chanshi），是果州西充人，姓何。家境原本富裕。年幼時就精通儒家典籍，成年後開始研究佛經。唐朝元和二年，將要參加科舉考試時，偶然拜訪了圓和尚的道場，欣然契合，於是請求剃度。當年就受了具足戒。一天，跟隨眾僧在府吏任灌家齋戒，坐在下位，依次接受經文。得到《圓覺經》第十二章，還沒看完最後一卷，就感動得流淚。回去后將所領悟的旨意告訴圓和尚。圓和尚撫摸著他說：『你應當大力弘揚圓頓之教，這是諸佛授予你的。去吧，不要滯留在一個地方。』宗密禪師流著淚接受命令，行禮告辭而去。於是拜訪了荊南忠禪師（Jingnan Zhong Chanshi），忠禪師說：『是傳教之人啊，應當在帝都宣揚教義。』又拜見了洛陽照禪師（Luoyang Zhao Chanshi），照禪師說：『是菩薩之人啊，誰能認識他呢？』不久到達襄漢，一位生病的僧人將《華嚴疏》託付給他，這是上都澄觀大師（Shangdu ChengGuan Dashi）所撰寫的。宗密禪師從未聽聞學習過，但一看就能講解，欣喜地說道：『以前的諸位法師的述作很少能窮盡其中的旨意，不如這本疏的辭藻淵源流暢。』
【English Translation】 English version Intermittently, Zongmi Chanshi asked: 'Do you still believe?' Daoyuan Chanshi said: 'I believe. But I don't know whether light and treasure are the same or different?' Daoyuan Chanshi said: 'Light is treasure, and treasure is light. Where are there names of same or different?' Zongmi Chanshi said: 'When the eyes and ears come into contact with sound and color, do they resist each other or blend together?' Daoyuan Chanshi said: 'Let's put aside resistance and blending for now. What Dharma are you referring to as the substance of sound and color?' Zongmi Chanshi said: 'As you said, there is actually no sound or color to be obtained.' Daoyuan Chanshi said: 'If you understand that the substance of sound and color is empty, you will also believe that the roots of eyes and ears, as well as ordinary people and sages, are equally illusory. The principle of resistance and blending will then be clear.' Zongmi Chanshi thus attained enlightenment, bowed and took his leave. He initially lived in seclusion in Mengshan (Mount Meng) in Yishui, and passed away in the second year of the Yuanhe era of the Tang Dynasty.
The third and fourth generations under the Sixth Patriarch Huineng (Liuzu Huineng) (collateral lines not listed in order).
The fifth generation under the Sixth Patriarch Huineng (collateral lines).
The Dharma successor of Suizhou Yuan Chanshi (Suizhou Yuan Chanshi):
Guifeng Zongmi Chanshi (Guifeng Zongmi Chanshi) of Zhongnan Mountain, was a native of Xichong in Guo Prefecture, with the surname He. His family was originally wealthy. He was proficient in Confucian classics from a young age, and began to study Buddhist scriptures when he came of age. In the second year of the Yuanhe era of the Tang Dynasty, when he was about to take the imperial examination, he happened to visit the monastery of the monk Yuan, and was delighted to find agreement, so he requested ordination. That same year, he received the full precepts. One day, he followed the monks to a vegetarian meal at the home of the government official Ren Guan, sitting in a lower position, receiving the scriptures in order. He obtained the twelfth chapter of the 'Perfect Enlightenment Sutra' (Yuanjue Jing), and before he finished reading the last scroll, he was moved to tears. After returning, he told the monk Yuan the meaning he had understood. The monk Yuan stroked him and said: 'You should greatly promote the teaching of perfect enlightenment, this is what all the Buddhas have given you. Go, do not stay in one place.' Zongmi Chanshi accepted the order with tears, bowed and took his leave. He then visited the monk Zhong of Jingnan (Jingnan Zhong Chanshi), who said: 'He is a person who transmits the teachings, he should propagate the doctrine in the imperial capital.' He also met the monk Zhao of Luoyang (Luoyang Zhao Chanshi), who said: 'He is a Bodhisattva, who can recognize him?' Soon he arrived in Xianghan, and a sick monk entrusted him with the 'Huayan Commentary' (Huayan Shu), which was written by the master Chengguan of Shangdu (Shangdu Chengguan Dashi). Zongmi Chanshi had never heard or studied it, but he could explain it after reading it once, and said with joy: 'The writings of the previous masters rarely exhausted the meaning within, it is not as good as the fluent source of words in this commentary.'
暢。幽賾煥然。吾禪遇南宗。教逢圓覺。一言之下。心地開通。一軸之中。義天朗耀。今復偶茲絕筆。罄竭於懷。暨講終。思見疏主。時屬門人泰恭斷臂酬恩。師先赍書上䟽主。遙敘師資。往復慶慰。尋泰恭痊。損方隨侍。至上都執弟子之禮。觀曰。毗盧華藏。能隨我游者其汝乎。師預觀之室。惟日新其德。而認筌執眾之患永亡矣。北遊清涼山。回住鄠縣草堂寺。未幾復入終南圭峰蘭若。大和中。徴入內。賜紫衣。帝累問法要。朝士歸慕。唯相國裴公休。深入堂奧。受教為外護。師以禪教學者互相非毀。遂著禪源諸詮。寫錄諸家所迷。詮表禪門根源道理文字句偈。集為一藏。(或云一百卷)以貽後代。其都序略云。禪是天竺之語。具云禪那。此云思惟修。示云靜慮。皆定慧之通稱也。源者是一切眾生本覺真性。亦名佛性。亦名心地。悟之名慧。修之名定。定慧通名為禪。此性是禪之本源。故云禪源。亦名禪那。理行者。此之本源。是禪理。忘情契之。是禪行。故云理行。然今所集諸家述作。多譚禪理。少說禪行。故且以禪源題之。今時有人。但目真性為禪者。是不達理行之旨。又不辨華竺之音也。然非離真性別有禪體。但眾生迷真合塵。即名散亂。背塵合真。方名禪定。若直論本性。即非真非妄。無背無合。無定無亂
【現代漢語翻譯】 現代漢語譯本：流暢通達，深奧的道理煥然一新。我的禪法遇到了南宗，教義上則契合了圓覺。一句話之下，心地開悟通達；一軸經文之中，義理如晴空朗照。如今又恰逢這絕筆之作，將心中所想全部傾吐。講經完畢后，思念著疏主（指贈送或請求作序文的人）。當時恰逢門人泰恭斷臂以報師恩，師父先寫信給疏主，遙遙地敘述師徒情誼，互相慶賀慰問。不久泰恭痊癒，損方（人名）便跟隨侍奉，到達上都（指京城）行弟子之禮。疏主觀覽后說：『毗盧遮那佛的華藏世界，能夠跟隨我遊歷的，大概就是你了吧！』損方在疏主的房間里，每天都更新自己的德行，而那些執著于言筌（比喻達到目的的手段）的毛病永遠消失了。後來北遊五臺山清涼寺，返回后住在鄠縣的草堂寺。沒過多久又進入終南山的圭峰蘭若（寺廟）。大和年間，被徵召入宮，皇帝賜予紫衣。皇帝多次詢問佛法要義，朝中人士都歸心仰慕。只有宰相裴休，深入堂奧，接受教誨並作為外護（指護持佛法的人）。師父因為禪宗和教宗的學者互相詆譭，於是撰寫了《禪源諸詮》，抄錄各家所迷惑之處，詮釋禪門的根源道理、文字偈語，彙集成一部藏經（或者說一百卷），留給後代。其中的都序（總序）略述道：『禪是天竺（印度）的語言，具足地說應為禪那（Dhyana），這裡翻譯為思惟修，也稱為靜慮，都是定（Samadhi）慧（Prajna）的通稱。源，是一切眾生本覺的真性，也叫做佛性（Buddha-nature），也叫做心地。領悟它叫做慧，修習它叫做定，定慧貫通合稱為禪。這個真性是禪的本源，所以叫做禪源，也叫做禪那。理行，這個本源，是禪的理體，忘卻情識去契合它，是禪的修行，所以叫做理行。然而現在所收集的各家著作，大多談論禪理，很少談論禪行，所以暫且用禪源來命名。現在有人，只把真性看作是禪，這是不通達理行的宗旨，也不分辨華（中國）竺（印度）的語音。然而並非離開真性之外另有禪的本體，只是眾生迷失真性而與塵世相合，就叫做散亂；背離塵世而與真性相合，才叫做禪定。如果直接論述本性，就非真非妄，無背無合，無定無亂。』 English version: It is fluent and accessible, and profound principles are newly illuminated. My Chan (Zen) practice encountered the Southern School, and my teachings aligned with the Perfect Enlightenment (Yuanjue). With a single word, the mind-ground is opened and understood; within a single scroll, the meaning shines brightly like a clear sky. Now, coinciding with this final writing, I exhaustively express what is in my heart. After the lecture was completed, I thought of seeing the sponsor (the person who donated or requested the preface). At that time, it happened that a disciple, Tai Gong, cut off his arm to repay the teacher's kindness. The master first wrote a letter to the sponsor, remotely narrating the relationship between teacher and disciple, congratulating and comforting each other. Soon after Tai Gong recovered, Sun Fang followed and served him, arriving at the capital (Shangdu) to perform the disciple's rites. The sponsor observed and said, 'The Vairocana (Vipassanā) Buddha's Flower Adornment World (Hua-Yen), who can travel with me, it is probably you!' Sun Fang, in the sponsor's room, renewed his virtue daily, and the troubles of clinging to expedients (means to an end) were forever gone. Later, he traveled north to Mount Qingliang (Wutai Mountain), returning to live in the Thatched Cottage Temple in Hu County. Before long, he entered the Guifeng (mountain name) Lanruo (monastery) in Zhongnan Mountain. During the Dahe era, he was summoned to the palace, and the emperor bestowed a purple robe. The emperor repeatedly asked about the essential principles of the Dharma, and the court officials all admired and revered him. Only the Prime Minister, Pei Xiu, deeply entered the inner sanctum, received teachings, and acted as an external protector (supporter of the Dharma). The master, because scholars of Chan (Zen) and Doctrine (Jiao) mutually slandered each other, then wrote the 'Comprehensive Explanation of the Sources of Chan (Chanyuan Zhuquan),' copying down the confusions of various schools, explaining the root sources of Chan, the words and verses, and compiling them into a collection of scriptures (or one hundred volumes) to leave to future generations. The general preface briefly states: 'Chan is the language of Tianzhu (India), fully stated it should be Dhyana, here translated as 'contemplative cultivation,' also called 'quiet contemplation,' both are general terms for Samadhi (concentration) and Prajna (wisdom). Source (Yuan) is the original awakened true nature of all sentient beings, also called Buddha-nature (Buddha-xing), also called mind-ground (xin-di). Realizing it is called wisdom, cultivating it is called concentration, concentration and wisdom combined are called Chan. This nature is the source of Chan, so it is called the Source of Chan, also called Dhyana. Principle and Practice (Li-Xing), this source is the principle of Chan, forgetting emotions to accord with it is the practice of Chan, so it is called Principle and Practice. However, the writings collected now mostly discuss the principle of Chan, and rarely talk about the practice of Chan, so for now, it is named the Source of Chan. Now there are people who only regard true nature as Chan, this is not understanding the purpose of principle and practice, nor distinguishing the sounds of Hua (China) and Zhu (India). However, it is not that there is a Chan entity separate from true nature, it is just that sentient beings are deluded about true nature and unite with the dust, which is called scattering; turning away from the dust and uniting with true nature is called Chan Samadhi. If directly discussing the original nature, it is neither true nor false, without turning away or uniting, without Samadhi or scattering.'
【English Translation】 Modern Chinese translation: Fluent and accessible, profound principles are newly illuminated. My Chan (Zen) practice encountered the Southern School, and my teachings aligned with the Perfect Enlightenment (Yuanjue). With a single word, the mind-ground is opened and understood; within a single scroll, the meaning shines brightly like a clear sky. Now, coinciding with this final writing, I exhaustively express what is in my heart. After the lecture was completed, I thought of seeing the sponsor (the person who donated or requested the preface). At that time, it happened that a disciple, Tai Gong, cut off his arm to repay the teacher's kindness. The master first wrote a letter to the sponsor, remotely narrating the relationship between teacher and disciple, congratulating and comforting each other. Soon after Tai Gong recovered, Sun Fang followed and served him, arriving at the capital (Shangdu) to perform the disciple's rites. The sponsor observed and said, 'The Vairocana (Vipassanā) Buddha's Flower Adornment World (Hua-Yen), who can travel with me, it is probably you!' Sun Fang, in the sponsor's room, renewed his virtue daily, and the troubles of clinging to expedients (means to an end) were forever gone. Later, he traveled north to Mount Qingliang (Wutai Mountain), returning to live in the Thatched Cottage Temple in Hu County. Before long, he entered the Guifeng (mountain name) Lanruo (monastery) in Zhongnan Mountain. During the Dahe era, he was summoned to the palace, and the emperor bestowed a purple robe. The emperor repeatedly asked about the essential principles of the Dharma, and the court officials all admired and revered him. Only the Prime Minister, Pei Xiu, deeply entered the inner sanctum, received teachings, and acted as an external protector (supporter of the Dharma). The master, because scholars of Chan (Zen) and Doctrine (Jiao) mutually slandered each other, then wrote the 'Comprehensive Explanation of the Sources of Chan (Chanyuan Zhuquan),' copying down the confusions of various schools, explaining the root sources of Chan, the words and verses, and compiling them into a collection of scriptures (or one hundred volumes) to leave to future generations. The general preface briefly states: 'Chan is the language of Tianzhu (India), fully stated it should be Dhyana, here translated as 'contemplative cultivation,' also called 'quiet contemplation,' both are general terms for Samadhi (concentration) and Prajna (wisdom). Source (Yuan) is the original awakened true nature of all sentient beings, also called Buddha-nature (Buddha-xing), also called mind-ground (xin-di). Realizing it is called wisdom, cultivating it is called concentration, concentration and wisdom combined are called Chan. This nature is the source of Chan, so it is called the Source of Chan, also called Dhyana. Principle and Practice (Li-Xing), this source is the principle of Chan, forgetting emotions to accord with it is the practice of Chan, so it is called Principle and Practice. However, the writings collected now mostly discuss the principle of Chan, and rarely talk about the practice of Chan, so for now, it is named the Source of Chan. Now there are people who only regard true nature as Chan, this is not understanding the purpose of principle and practice, nor distinguishing the sounds of Hua (China) and Zhu (India). However, it is not that there is a Chan entity separate from true nature, it is just that sentient beings are deluded about true nature and unite with the dust, which is called scattering; turning away from the dust and uniting with true nature is called Chan Samadhi. If directly discussing the original nature, it is neither true nor false, without turning away or uniting, without Samadhi or scattering.'
。誰言禪乎。況此真性。非唯是禪門之源。亦是萬法之源。故名法性。亦是眾生迷悟之源。故名如來藏藏識。(出楞伽經)亦是諸佛萬德之源。故名佛性。(涅槃等經)亦是菩薩萬行之源。故名心地。(梵網經云。是諸佛之本源行。菩薩道之根本。是大眾諸佛子之根本也)萬行不出六波羅蜜。禪者但是六中之一。當其第五。豈可都目真性。為一禪行哉。然禪定一行。最為神妙。能發起性上無漏智慧。一切妙用萬行萬德。乃至神通光明。皆從定發。故三乘人慾求聖道。必須修禪。離此無門。離此無路。至於唸佛。求牛凈土。亦修十六觀禪。及唸佛三昧。般舟三昧等也。又真性即不垢不凈。凡聖無差。禪門則有淺有深。階級殊等。謂帶異計欣上厭下而修者。是外道禪。正信因果。亦以欣厭而修者。是凡夫禪。悟我空偏真之理而修者。是小乘禪。悟我法二空所顯真理而修者。是大乘禪。(上四類皆有四色四空之異也)若頓悟自心本來清凈。元無煩惱。無漏智性。本自具足。此心即佛。畢竟無異。依此而修者。是最上乘禪。亦名如來清凈禪。亦名一行三昧。亦名真如三昧。此是一切三昧根本。若能唸唸修習。自然漸得百千三昧。達磨門下展轉相傳者。是此禪也。達磨未到。古來諸家所解。皆是前四禪八定。諸高僧修之。皆得功
【現代漢語翻譯】 現代漢語譯本：誰說禪呢？更何況這真性，不僅是禪門的根源，也是萬法的根源，所以叫做法性。也是眾生迷惑和覺悟的根源，所以叫做如來藏藏識（出自《楞伽經》）。也是諸佛萬德的根源，所以叫做佛性（《涅槃經》等）。也是菩薩萬行的根源，所以叫做心地（《梵網經》說：『是諸佛的本源行，菩薩道的根本，是大眾諸佛子的根本啊』）。萬行不出六波羅蜜（Six Pāramitās），禪只是六種之一，排在第五位，怎麼能完全把真性看作一種禪行呢？ 然而禪定這一行，最為神妙，能發起自性上無漏的智慧，一切妙用、萬行萬德，乃至神通光明，都從禪定而生髮。所以三乘（Triyāna）之人想要追求聖道，必須修禪，離開禪定就沒有門路。至於唸佛，求生凈土（Pure Land），也要修十六觀禪，以及唸佛三昧（Samādhi）、般舟三昧等。 而且真性是不垢不凈的，凡夫和聖人沒有差別。禪門則有淺有深，階級不同。帶著與正見相異的計較，欣求上界，厭離地獄而修禪的，是外道禪。正確相信因果，也以欣求厭離之心而修禪的，是凡夫禪。領悟我空（emptiness of self）偏真之理而修禪的，是小乘禪。領悟我法二空（emptiness of self and phenomena）所顯現的真理而修禪的，是大乘禪（以上四類都有四色四空的不同）。 如果頓悟自心本來清凈，原本沒有煩惱，無漏的智慧本自具足，此心即是佛，畢竟沒有差異，依此而修禪的，是最上乘禪，也叫做如來清凈禪，也叫做一行三昧，也叫做真如三昧。這是一切三昧的根本，如果能唸唸修習，自然逐漸獲得百千三昧。達磨（Bodhidharma）門下輾轉相傳的，就是這種禪。達磨未到中國之前，古來各家所解釋的，都是前四禪八定（Four Dhyānas and Eight Samāpattis），許多高僧修習這些禪定，都獲得了功夫。
【English Translation】 English version: Who speaks of Dhyāna (禪, meditation)? Moreover, this true nature is not only the source of the Dhyāna school, but also the source of all dharmas (萬法, all things), hence it is called Dharma-nature (法性, Dharmatā). It is also the source of sentient beings' delusion and enlightenment, hence it is called the Tathāgatagarbha-Ālayavijñāna (如來藏藏識, the Womb of the Thus-Come One, storehouse consciousness) (from the Laṅkāvatāra Sūtra). It is also the source of all the virtues of all Buddhas, hence it is called Buddha-nature (佛性, Buddhatā) (Nirvana Sutra, etc.). It is also the source of all the practices of Bodhisattvas, hence it is called Mind-ground (心地, Citta-bhūmi) (Brahma Net Sutra says: 'It is the original practice of all Buddhas, the root of the Bodhisattva path, and the root of all Buddha-sons of the great assembly'). All practices do not go beyond the Six Pāramitās (六波羅蜜, Six Perfections), and Dhyāna is only one of the six, ranking fifth. How can one completely regard true nature as a single Dhyāna practice? However, the practice of Dhyāna-samādhi (禪定, meditative concentration) is the most wondrous, capable of arousing the un-leaking wisdom inherent in one's nature. All wonderful functions, myriad practices and virtues, even supernatural powers and light, all arise from samādhi. Therefore, those of the Three Vehicles (三乘, Triyāna) who wish to seek the holy path must cultivate Dhyāna; without it, there is no gate, no path. As for reciting the Buddha's name, seeking rebirth in the Pure Land (淨土, Sukhāvatī), one must also cultivate the Sixteen Contemplations of Dhyāna, as well as the Buddha-Recitation Samādhi (唸佛三昧, Buddha-Remembrance Samādhi), the Pratyutpanna Samādhi (般舟三昧, Samādhi of Direct Encounter with the Buddhas of the Present), etc. Moreover, true nature is neither defiled nor pure; there is no difference between ordinary beings and sages. The Dhyāna school, however, has shallow and deep levels, with different stages. Those who cultivate with heterodox views, delighting in the higher realms and厭離 (厭下,厭離地獄) the lower realms, are practicing heretical Dhyāna. Those who correctly believe in cause and effect, and also cultivate with a mind of delighting and厭離, are practicing the Dhyāna of ordinary beings. Those who realize the principle of the partial truth of the emptiness of self (我空, Ātma-śūnyatā) and cultivate, are practicing the Dhyāna of the Small Vehicle (小乘, Hīnayāna). Those who realize the truth revealed by the emptiness of both self and phenomena (我法二空, Ātma-dharma-śūnyatā) and cultivate, are practicing the Dhyāna of the Great Vehicle (大乘, Mahāyāna) (the above four categories all have differences in the Four Form Dhyānas and Four Formless Dhyānas). If one suddenly realizes that one's own mind is originally pure, originally without afflictions, and that the un-leaking wisdom is inherently complete, that this mind is the Buddha, and there is ultimately no difference, then cultivating Dhyāna based on this is the most supreme vehicle Dhyāna, also called the Tathāgata's Pure Dhyāna, also called the One-Practice Samādhi (一行三昧, Eka-vyūha-samādhi), also called the True Thusness Samādhi (真如三昧, Tathatā-samādhi). This is the root of all samādhis. If one can cultivate it mindfully, one will naturally gradually attain hundreds of thousands of samādhis. What has been transmitted from Bodhidharma's (達磨, Bodhidharma) lineage is this Dhyāna. Before Bodhidharma came to China, the interpretations of various schools in ancient times were all based on the Four Dhyānas and Eight Samāpattis (四禪八定, Four Dhyānas and Eight Attainments). Many eminent monks cultivated these samādhis and all attained skill.
用。南嶽天臺令依三諦之理。修三止三觀。教義雖最圓妙。然其趣入門戶次第。亦只是前之諸禪行相。唯達磨所傳者。頓同佛體。迥異諸門。故宗習者。難得其旨。得即成聖。疾證菩提。失即成邪。速入塗炭。先祖革昧防失。故且人傳一人。後代已有所憑。故任千燈千照。洎乎法久成弊。錯謬者多。故經論學人疑謗亦眾。原夫佛說頓教漸教。禪開頓門漸門。二教二門各相符契。今講者偏彰漸義。禪者偏播頓宗。禪講相逢。胡越之隔。宗密不知宿生何作。熏得此心。自未解脫。欲解他縛。為法亡于軀命。愍人切于神情。(亦如凈名經云。若自有縛。能解他縛。無有是處。然欲罷不能。驗是宿習難改故)每嘆人與法差。法為人病。故別撰經律論疏。大開戒定慧門。顯頓悟資于漸修。證師說符于佛意。意既本末而委示。文乃浩博而難尋。泛學雖多。秉志者少。況跡涉名相。誰辨金鍮。徒自疲勞。未見機感。雖佛說悲增是行。而自慮愛見難防。遂舍眾入山。習定均慧。前後息慮。相繼十年。微細習情起滅。彰于靜慮。差別法義羅列。現於空心。虛隙日光。纖埃擾擾。清潭水底。影像昭昭。豈比夫空守默之癡禪。但尋文之狂慧者也。然本因了自心。而辨諸教。故懇情於心宗。又因辨諸教而解修心。故虔誠于教義。教也者。諸佛菩
【現代漢語翻譯】 現代漢語譯本：南嶽天臺宗遵循三諦之理（空、假、中），修習三止三觀（體真止、方便隨緣止、息二邊分別止；空觀、假觀、中觀）。其教義雖然最為圓融精妙，但其入門的途徑和次第，也只是前面所說的各種禪定修行的方法。只有達摩（Bodhidharma，禪宗始祖）所傳的禪法，是頓悟佛性本體，與其他的法門迥然不同。因此，修習這種禪法的人，很難領會其中的要旨。領會了就能成就聖果，迅速證得菩提（Bodhi，覺悟）；迷失了就會成為邪道，迅速墮入苦難之中。先祖爲了革除矇昧，防止迷失，所以只是人傳一人。後代因為已經有所依據，所以任憑千燈齊照。等到時間長了，就產生了弊端，錯謬的人很多，所以研究經論的人對禪宗的懷疑和誹謗也很多。原本佛陀所說的頓教和漸教，禪宗所開的頓門和漸門，這兩種教法和兩種門徑是互相符合的。現在講經的人偏重於闡揚漸教的義理，禪宗的人偏重於傳播頓悟的宗旨。禪宗和講經的人相遇，就像胡人和越人一樣隔閡。宗密（Zongmi，唐代高僧）不知道前世做了什麼，薰染了這樣的心，自己還沒有解脫，卻想要解開別人的束縛，爲了佛法而忘記自己的生命，憐憫世人勝過自己的情感。（也像《維摩詰經》所說的，如果自己被束縛，卻能解開別人的束縛，是沒有這樣的道理的。然而想要停止卻不能，驗證了這是前世的習氣難以改變的緣故。）常常感嘆人與佛法相違背，佛法成為人的疾病。所以另外撰寫經、律、論的疏解，大大地開啟戒、定、慧三學之門，彰顯頓悟是依靠漸修來資助的，證明老師的說法是符合佛陀的意旨的。意旨已經詳細地說明了本末，文章卻是浩瀚繁博難以尋覓。廣泛學習的人雖然很多，但有堅定志向的人卻很少。何況足跡涉及名相，誰能辨別真金和黃銅？只是徒勞地疲憊，沒有見到機緣和感應。雖然佛陀說悲心增長是修行，但自己考慮到愛見難以防止，於是捨棄大眾進入山中，修習禪定和智慧。前後止息思慮，相繼十年。微細的習氣和情感的生起和滅亡，在靜慮中顯現出來。差別性的法義羅列，在空心中顯現出來。就像陽光穿過縫隙，細小的塵埃紛紛擾擾；清澈的潭水底部，影像清清楚楚。這哪裡能比得上空守沉默的愚癡禪，只是尋找文字的狂妄智慧呢？然而原本是因爲了解了自己的心，才辨別各種教法。所以懇切地致力於心宗，又因為辨別各種教法而理解修心，所以虔誠地致力於教義。教義，是諸佛菩 English version: The Nanyue Tiantai school follows the principle of the Three Truths (emptiness, provisional existence, and the middle way), and practices the Threefold Contemplation and Threefold Cessation (cessation of attachment to the real, cessation of following conditions, and cessation of dualistic discrimination; contemplation of emptiness, contemplation of provisional existence, and contemplation of the contemplation of the middle way). Although its teachings are the most complete and profound, its entry points and order are merely the various methods of meditation practice mentioned earlier. Only the Chan (Zen) transmitted by Bodhidharma (the founder of Chan Buddhism) is a sudden enlightenment of the Buddha-nature itself, which is completely different from other methods. Therefore, those who practice this Chan method find it difficult to grasp its essence. If they grasp it, they can achieve sainthood and quickly attain Bodhi (enlightenment); if they lose it, they will become heretical and quickly fall into suffering. The ancestors, in order to eliminate ignorance and prevent loss, only transmitted it from one person to another. Later generations, because they already had a basis, allowed thousands of lamps to shine together. As time went on, drawbacks arose, and many people made mistakes, so those who studied the scriptures had many doubts and slanders about Chan. Originally, the sudden and gradual teachings spoken by the Buddha, and the sudden and gradual gates opened by Chan, these two teachings and two paths are mutually consistent. Now, those who lecture on the scriptures emphasize the meaning of the gradual teachings, while those who practice Chan emphasize the tenets of sudden enlightenment. When Chan practitioners and lecturers meet, they are as estranged as the Hu and Yue people. Zongmi (a prominent Tang Dynasty monk) does not know what he did in his previous life to be influenced by such a mind, still not liberated himself, yet wanting to untie others' bonds, forgetting his own life for the sake of the Dharma, and pitying people more than his own feelings. (It is also like what the Vimalakirti Sutra says, 'If one is bound himself, how can he untie others' bonds? There is no such thing.' Yet wanting to stop but being unable to, proving that this is a previous habit that is difficult to change.) He often laments that people contradict the Dharma, and the Dharma becomes people's illness. Therefore, he separately wrote commentaries on the Sutras, Vinaya, and Shastras, greatly opening the gates of the Three Learnings of morality, meditation, and wisdom, highlighting that sudden enlightenment relies on gradual cultivation for support, and proving that the teacher's words are in accordance with the Buddha's intention. The intention has already explained the beginning and end in detail, but the text is vast and difficult to find. Although there are many who study widely, there are few who have firm aspirations. Moreover, since the traces involve names and forms, who can distinguish between gold and brass? It is only tiring oneself in vain, without seeing the opportunity and response. Although the Buddha said that increasing compassion is practice, he himself considered that attachment and wrong views are difficult to prevent, so he abandoned the masses and entered the mountains, practicing meditation and wisdom. Stopping thoughts one after another, for ten consecutive years. The arising and ceasing of subtle habits and emotions are revealed in quiet contemplation. The arrangement of differentiated Dharma meanings is revealed in the empty mind. Just like sunlight shining through cracks, tiny dust particles flutter about; at the bottom of a clear pool, the images are clear and distinct. How can this compare to the foolish Chan of merely guarding silence, or the mad wisdom of merely searching for words? However, originally it was because of understanding one's own mind that one could distinguish the various teachings. Therefore, he earnestly devoted himself to the mind-school, and because of distinguishing the various teachings, he understood cultivating the mind, so he sincerely devoted himself to the teachings. The teachings are the Buddhas'
【English Translation】 English version: The Nanyue Tiantai school follows the principle of the Three Truths (emptiness, provisional existence, and the middle way), and practices the Threefold Contemplation and Threefold Cessation (cessation of attachment to the real, cessation of following conditions, and cessation of dualistic discrimination; contemplation of emptiness, contemplation of provisional existence, and contemplation of the contemplation of the middle way). Although its teachings are the most complete and profound, its entry points and order are merely the various methods of meditation practice mentioned earlier. Only the Chan (Zen) transmitted by Bodhidharma (the founder of Chan Buddhism) is a sudden enlightenment of the Buddha-nature itself, which is completely different from other methods. Therefore, those who practice this Chan method find it difficult to grasp its essence. If they grasp it, they can achieve sainthood and quickly attain Bodhi (enlightenment); if they lose it, they will become heretical and quickly fall into suffering. The ancestors, in order to eliminate ignorance and prevent loss, only transmitted it from one person to another. Later generations, because they already had a basis, allowed thousands of lamps to shine together. As time went on, drawbacks arose, and many people made mistakes, so those who studied the scriptures had many doubts and slanders about Chan. Originally, the sudden and gradual teachings spoken by the Buddha, and the sudden and gradual gates opened by Chan, these two teachings and two paths are mutually consistent. Now, those who lecture on the scriptures emphasize the meaning of the gradual teachings, while those who practice Chan emphasize the tenets of sudden enlightenment. When Chan practitioners and lecturers meet, they are as estranged as the Hu and Yue people. Zongmi (a prominent Tang Dynasty monk) does not know what he did in his previous life to be influenced by such a mind, still not liberated himself, yet wanting to untie others' bonds, forgetting his own life for the sake of the Dharma, and pitying people more than his own feelings. (It is also like what the Vimalakirti Sutra says, 'If one is bound himself, how can he untie others' bonds? There is no such thing.' Yet wanting to stop but being unable to, proving that this is a previous habit that is difficult to change.) He often laments that people contradict the Dharma, and the Dharma becomes people's illness. Therefore, he separately wrote commentaries on the Sutras, Vinaya, and Shastras, greatly opening the gates of the Three Learnings of morality, meditation, and wisdom, highlighting that sudden enlightenment relies on gradual cultivation for support, and proving that the teacher's words are in accordance with the Buddha's intention. The intention has already explained the beginning and end in detail, but the text is vast and difficult to find. Although there are many who study widely, there are few who have firm aspirations. Moreover, since the traces involve names and forms, who can distinguish between gold and brass? It is only tiring oneself in vain, without seeing the opportunity and response. Although the Buddha said that increasing compassion is practice, he himself considered that attachment and wrong views are difficult to prevent, so he abandoned the masses and entered the mountains, practicing meditation and wisdom. Stopping thoughts one after another, for ten consecutive years. The arising and ceasing of subtle habits and emotions are revealed in quiet contemplation. The arrangement of differentiated Dharma meanings is revealed in the empty mind. Just like sunlight shining through cracks, tiny dust particles flutter about; at the bottom of a clear pool, the images are clear and distinct. How can this compare to the foolish Chan of merely guarding silence, or the mad wisdom of merely searching for words? However, originally it was because of understanding one's own mind that one could distinguish the various teachings. Therefore, he earnestly devoted himself to the mind-school, and because of distinguishing the various teachings, he understood cultivating the mind, so he sincerely devoted himself to the teachings. The teachings are the Buddhas'
薩所留經論也。禪也者。諸善知識所述句偈也。但佛經開張。羅大千八部之眾。禪偈撮略。就此方一類之機。羅眾則莽蕩難依。就機則指的易用。今之纂集。意在斯焉。裴休為之序曰。諸宗門下。皆有達人。然各安所習。通少局多。故數十年來。師法益壞。以承稟為戶牖。各自開張。以經論為干戈。互相攻擊。情隨函矢而遷變。(周禮曰。函人為甲。孟子曰。矢人豈不仁于函人哉。函人唯恐傷人。矢人唯恐不傷人。蓋所習之術使然也。今學者但隨宗徒。彼此相非耳)法逐人我以高低。是非紛拏。莫能辨析。則曏者世尊菩薩諸方教宗。適足以起諍。後人增煩惱病。何利益之有。我圭峰大師久而嘆曰。吾丁此時。不可以默矣。於是以如來三種教義。印禪宗三種法門。镕瓶盤釵釧為一金。攪酥酪醍醐為一味。振綱領而舉者皆順。(荀子云。如振裘領屈五指而頓之。順者不可勝數)據會要而來者同趣。(周易略例云。據會要以觀方來。則六合輻湊。未足多也。都序據圓教。以印諸宗。雖百家亦無所不統)尚恐學者之難明也。又復直示宗源之本末。真妄之和合。空性之隱顯。法義之差殊。頓漸之異同。遮表之回互。權實之深淺。通局之是非。若吾師者。捧佛日而委曲回照。疑曀盡除。順佛心而橫亙大悲。窮劫蒙益。則世尊為闡教
【現代漢語翻譯】 現代漢語譯本： 這是薩所留下的經論。禪，是各位善知識所說的偈語。佛經展開來說，是面對大千世界和天龍八部等眾生；禪偈撮要來說，是針對此地一類根器的眾生。面對眾生則廣大難依，針對根器則指點明確易用。現在編纂這些，意圖就在於此。裴休為之作序說：各宗門下，都有通達之人，然而各自安於所學，通達的少，侷限的多。所以近幾十年來，師法日益敗壞，把承襲稟賦當作門戶，各自開張；把經論當作武器，互相攻擊。情感隨著箭和鎧甲而改變。（《周禮》說，函人為甲。《孟子》說，『做箭的人難道不如做鎧甲的人仁慈嗎？做鎧甲的人只怕傷人，做箭的人只怕不能傷人。』大概是所學的技藝使然。現在學習的人只是隨著宗派，彼此互相非議罷了。）佛法隨著人我和高低而變化，是非紛亂，不能辨析。那麼，從前世尊、菩薩、諸方教宗，恰恰足以引起爭端，後人增加煩惱病，有什麼利益呢？我圭峰大師長久嘆息說：『我正當此時，不可以沉默了。』於是用如來的三種教義，印證禪宗的三種法門，熔化瓶、盤、釵、釧成為一金，攪和酥酪、醍醐成為一味。提起綱領，舉動的人都順應。（荀子說，『好像提起皮衣的領子，彎曲五指而抖動它，順從的人不可勝數。』）依據會要而來的人都趨向相同。（《周易略例》說，『依據會要來觀察四方，那麼天地四方聚集，也不算多。』都序依據圓教，來印證各宗，即使百家也無所不統。）還恐怕學者難以明白，又直接指示宗源的本末，真妄的和合，空性的隱顯，法義的差別，頓悟和漸悟的異同，遮和表的交替，權巧和真實的深淺，通達和侷限的是非。像我的老師這樣，捧著佛日而委婉回照，疑雲迷霧全部消除；順應佛心而橫亙大悲，長久以來蒙受利益。那麼世尊是爲了闡揚教義 English version: This is the scriptures and treatises left by Sa. 'Chan' (禪) [Zen/Meditation] refers to the verses and gathas spoken by all the wise and knowledgeable teachers. The Buddha's teachings, when expounded, are directed towards the great thousand worlds and the assembly of the Eight Classes of beings (天龍八部). 'Chan' verses, in brief, are aimed at the faculties of a certain type of beings in this land. Addressing the masses is vast and difficult to rely on; focusing on the faculties is clear and easy to use. The intention of compiling these now lies in this. Pei Xiu wrote in his preface: 'Within each sect, there are accomplished individuals. However, they are content with what they have learned, with little understanding and much limitation. Therefore, in recent decades, the teachings of the masters have deteriorated. They treat inheritance as a gateway, each opening their own; they treat scriptures and treatises as weapons, attacking each other. Emotions change with arrows and armor. (The Rites of Zhou says, 'The armor maker makes armor.' Mencius says, 'Isn't the arrow maker less benevolent than the armor maker? The armor maker only fears harming people; the arrow maker only fears not harming people.' This is probably due to the techniques they have learned. Now, learners simply follow their sects, criticizing each other.) The Dharma changes with ego and status, with right and wrong in confusion, unable to be distinguished. Then, the World Honored One, Bodhisattvas, and teachers of various directions in the past are just enough to cause disputes, increasing afflictions and illnesses for later generations. What benefit is there? My master, Guifeng, sighed for a long time, saying, 'I am at this time and cannot remain silent.' Therefore, he used the three teachings of the Tathagata to verify the three Dharma gates of the Chan school, melting bottles, plates, hairpins, and bracelets into one gold, mixing ghee, yogurt, and clarified butter into one flavor. Raising the outline, those who act all comply. (Xunzi said, 'Like raising the collar of a fur coat, bending five fingers and shaking it, those who comply are countless.') Those who come according to the essentials all tend to the same. (The Brief Examples of the Book of Changes says, 'Observing the directions according to the essentials, then the four directions of heaven and earth gather, and it is not much.' The capital preface uses the perfect teaching to verify the various schools, and even a hundred schools are all-encompassing.) Still fearing that scholars may find it difficult to understand, he directly points out the beginning and end of the source of the sect, the harmony of truth and falsehood, the concealment and manifestation of emptiness, the differences in Dharma meanings, the differences between sudden and gradual enlightenment, the alternation of concealment and manifestation, the depth of expedient and real, and the right and wrong of thoroughness and limitation. Like my teacher, holding the sun of the Buddha and gently reflecting it, all doubts and obscurities are eliminated; following the heart of the Buddha and extending great compassion, benefiting from kalpas. Then the World Honored One is for expounding the teachings.
【English Translation】 Modern Chinese Translation: These are the scriptures and treatises left by Sa. 'Chan' (禪) [Zen/Meditation] refers to the verses and gathas spoken by all the wise and knowledgeable teachers. The Buddha's teachings, when expounded, are directed towards the great thousand worlds and the assembly of the Eight Classes of beings (天龍八部). 'Chan' verses, in brief, are aimed at the faculties of a certain type of beings in this land. Addressing the masses is vast and difficult to rely on; focusing on the faculties is clear and easy to use. The intention of compiling these now lies in this. Pei Xiu wrote in his preface: 'Within each sect, there are accomplished individuals. However, they are content with what they have learned, with little understanding and much limitation. Therefore, in recent decades, the teachings of the masters have deteriorated. They treat inheritance as a gateway, each opening their own; they treat scriptures and treatises as weapons, attacking each other. Emotions change with arrows and armor. (The Rites of Zhou says, 'The armor maker makes armor.' Mencius says, 'Isn't the arrow maker less benevolent than the armor maker? The armor maker only fears harming people; the arrow maker only fears not harming people.' This is probably due to the techniques they have learned. Now, learners simply follow their sects, criticizing each other.) The Dharma changes with ego and status, with right and wrong in confusion, unable to be distinguished. Then, the World Honored One, Bodhisattvas, and teachers of various directions in the past are just enough to cause disputes, increasing afflictions and illnesses for later generations. What benefit is there? My master, Guifeng, sighed for a long time, saying, 'I am at this time and cannot remain silent.' Therefore, he used the three teachings of the Tathagata to verify the three Dharma gates of the Chan school, melting bottles, plates, hairpins, and bracelets into one gold, mixing ghee, yogurt, and clarified butter into one flavor. Raising the outline, those who act all comply. (Xunzi said, 'Like raising the collar of a fur coat, bending five fingers and shaking it, those who comply are countless.') Those who come according to the essentials all tend to the same. (The Brief Examples of the Book of Changes says, 'Observing the directions according to the essentials, then the four directions of heaven and earth gather, and it is not much.' The capital preface uses the perfect teaching to verify the various schools, and even a hundred schools are all-encompassing.) Still fearing that scholars may find it difficult to understand, he directly points out the beginning and end of the source of the sect, the harmony of truth and falsehood, the concealment and manifestation of emptiness, the differences in Dharma meanings, the differences between sudden and gradual enlightenment, the alternation of concealment and manifestation, the depth of expedient and real, and the right and wrong of thoroughness and limitation. Like my teacher, holding the sun of the Buddha and gently reflecting it, all doubts and obscurities are eliminated; following the heart of the Buddha and extending great compassion, benefiting from kalpas. Then the World Honored One is for expounding the teachings.
之主。吾師為會教之人。本末相符。遠近相照。可謂畢一代時教之能事矣。或曰。自如來未嘗大都而通之。今一旦違宗趣而不守。廢關防而不據。無乃乖秘藏密契之道乎。答曰。如來初雖別說三乘。后乃通為一道。(三十年前。或說小乘。或說空教。或說相教。或說性教。聞者各隨機證悟。不相通知也。四十年後。坐靈鷲而會三乘。詣拘尸而顯一性。前後之軌則也)故涅槃經。迦葉菩薩曰。諸佛有密語。無密藏。世尊贊之曰。如來之言。開發顯露。清凈無翳。愚人不解。謂之秘藏。智者了達。則不名藏。此其證也。故王道興。則外戶不閉。而守在戎夷。佛道備。則諸法總持。而防在魔外。(涅槃圓教和會諸法。唯揀別魔說。及外道邪宗)不當復執情攘臂于其間也。(師又著圓覺大小二疏鈔。法界觀門。原人等論。皆裴休為之序引。盛行於世)蕭俯相公呈己見解。請禪師註釋。荷澤云。見清凈體。于諸三昧八萬四千諸波羅蜜門。皆于見上。一時起用。名為慧眼。若當真知相應之時。萬化寂滅。(善惡不思。空有不念。萬法俱從思想。緣念而生。皆是虛空。故云化也。既一念不生。則萬法不起。故不待泯之。自然寂滅也)此時更無所見。(照體獨立。夢智亡階)三昧諸波羅蜜門。亦一時空寂。更無所得。(散亂與三昧。此
【現代漢語翻譯】 現代漢語譯本： 之主（指溈山靈佑禪師）。我的老師是精通禪宗教義的人，他的言行始終一致，無論遠近都能相互印證，可以說是集一代時教之大成。有人或許會問：『佛陀釋迦牟尼從未大範圍地融會貫通各種教義，現在一旦違背宗門宗旨而不堅守，放棄關卡防守而不據守，這難道不是違背了秘藏密契的教義嗎？』 回答說：『佛陀最初雖然分別宣說了三乘佛法，後來卻融會貫通為一乘佛法。（三十年前，或者說小乘，或者說空宗，或者說相宗，或者說性宗，聽聞者各自根據自己的根器證悟，互不相通。四十年後，在靈鷲山集會三乘，在拘尸那迦顯現一性，這就是前後教法的軌則。）』 所以《涅槃經》中，迦葉菩薩說：『諸佛有密語，無密藏。』世尊讚歎他說：『如來的言語，開發顯露，清凈無翳，愚人不理解，就認為它是秘藏；智者通達了，就不叫秘藏。』這就是證明。所以王者之道興盛，就不需要關閉外面的門戶，而把守衛放在邊遠的戎夷；佛道完備，就能夠總持一切法，而防備魔和外道。（《涅槃經》的圓教融會貫通一切法，只揀別魔的說法以及外道的邪宗。）不應當再執著于情見，在那裡揮舞手臂爭辯了！（溈山禪師又著有《圓覺大小二疏鈔》、《法界觀門》、《原人論》等著作，都是由裴休為之作序引薦，在世上盛行。） 蕭俯相公呈上自己的見解，請禪師註釋。荷澤禪師說：『見到清凈的本體，對於各種三昧和八萬四千種波羅蜜門，都在見性之上，一時起用，這叫做慧眼。如果真正與真知相應的時候，萬化寂滅。（善惡不去思量，空有不去念想，萬法都從思想、緣念而生，都是虛空的，所以說是化。既然一念不生，那麼萬法不起，所以不需要去泯滅它，自然就寂滅了。）』 此時更沒有什麼可見的。（照體獨立，夢智亡階）三昧和各種波羅蜜門，也一時空寂，更沒有什麼可得的。（散亂與三昧，此
【English Translation】 English version: 之主 (zhī zhǔ) (referring to Zen Master Weishan Lingyou). My teacher is someone who thoroughly understands the teachings of Zen, his words and actions are consistent, and can be verified from near and far, it can be said that he is the culmination of the teachings of a generation. Someone might ask: 'The Buddha Shakyamuni never extensively integrated various teachings, now if we violate the principles of the sect and do not adhere to them, abandon the defenses and do not guard them, isn't this violating the teachings of secret treasures and secret agreements?' The answer is: 'Although the Buddha initially separately expounded the Three Vehicles of Buddhism, he later integrated them into the One Vehicle of Buddhism. (Thirty years ago, some spoke of the Hinayana, some of the emptiness school, some of the appearance school, some of the nature school, and those who heard them each attained enlightenment according to their own aptitude, without communicating with each other. Forty years later, he gathered the Three Vehicles at Vulture Peak and revealed the One Nature at Kushinagar, these are the rules of the teachings before and after.)' Therefore, in the Nirvana Sutra, Bodhisattva Kashyapa said: 'The Buddhas have secret words, but no secret treasures.' The World Honored One praised him and said: 'The words of the Tathagata are developed and revealed, pure and without obscurity, those who are foolish do not understand them and consider them secret treasures; those who are wise understand them and do not call them treasures.' This is the proof. Therefore, when the way of the king prospers, there is no need to close the outer doors, but to place the guards in the distant Rongyi; when the Buddha's way is complete, one can uphold all dharmas and guard against demons and external paths. (The perfect teaching of the Nirvana Sutra integrates all dharmas, only distinguishing the teachings of demons and the heretical sects of external paths.) One should no longer cling to emotional views and wave one's arms in argument there!' (Zen Master Weishan also wrote Commentaries on the Great and Small Shurangama Sutras, The Gate of the Dharma Realm Contemplation, Treatise on the Origin of Man, etc., all of which were prefaced and recommended by Pei Xiu, and were popular in the world.) Minister Xiao Fu presented his own views and asked the Zen master to comment. Zen Master Heze said: 'Seeing the pure essence, for all kinds of samadhis and eighty-four thousand paramita gates, all are based on seeing the nature, and are used at once, this is called the eye of wisdom. If one truly corresponds to true knowledge, then all transformations become still and silent. (Do not think about good and evil, do not think about emptiness and existence, all dharmas arise from thought and dependent origination, they are all empty, so it is said to be transformation. Since not a single thought arises, then all dharmas do not arise, so there is no need to extinguish them, they naturally become still and silent.)' At this time, there is nothing more to see. (The illuminating essence stands alone, the dream wisdom disappears.) Samadhi and all kinds of paramita gates are also empty and silent at once, and there is nothing more to be obtained. (Scattering and samadhi, this
岸與彼岸。是相待對治之說。若知心無念。見性無生。則定亂真妄。一時空寂。故無所得也)不審此是見上一時起用否。(然見性圓明。理絕相累。即絕相為妙用。住相為執情。於八萬法門。一一皆爾。一法有為。一相一法。空為一用。故云見清凈體。則一時起用矣)望於此后。示及俯狀。答史山人十問。一問。如何是道。何以修之。為復必須修成。為復不假功用。答無礙是道。覺妄是修。道雖本圓。妄起為累。妄念都盡。即是修成。二問。道若因修而成。即是造作。便同世間法。虛偽不實。成而復壞。何名出世。答造作是結業名虛偽。世間無作是修行。即真實出世。三問。其所修者。為頓為漸。漸則忘前失后。何以集合而成頓。則萬行多方。豈得一時圓滿。答真理即悟而頓圓。妄情息之而漸盡。頓圓如初生孩子。一日而肢體已全。漸修如長養成人。多年而志氣方立。四問。凡修心地之法。為當悟心即了。為當別有行門。若別有行門。何名南宗頓旨。若悟即同諸佛。何不發神通光明。答識冰池而全水。藉陽氣而镕消。悟凡夫而即真。資法力而修習。冰消則水流潤。方呈溉滌之功。妄盡則心靈通。始發通光之應。修心之外。無別行門。五問。若但修心而得佛者。何故諸經復說。必須莊嚴佛土。教化眾生。方名成道。答鏡
【現代漢語翻譯】 現代漢語譯本 岸與彼岸，是相對待而施設的說法。如果明白心無雜念，見自性本無生滅，那麼真假、動亂都會一時空寂，所以無所得。（不確定這是否是見性后一時所起的妙用？）希望之後能得到您的進一步開示。 回答史山人的十個問題： 一問：什麼是道？如何修習？是必須修成，還是不需要任何功用？ 答：無礙就是道，覺察妄念就是修習。道雖然本來圓滿，但妄念生起就成了累贅。妄念完全消除，就是修成。 二問：道如果因為修習而成，那就是造作，就和世間法一樣，虛偽不實，成了還會壞滅，怎麼能說是出世法？ 答：造作是結業，稱為虛偽；世間無作才是修行，才是真實的出世法。 三問：所修習的，是頓悟還是漸修？漸修會忘記前面失去後面，怎麼能成就頓悟？頓悟則萬行多方，怎麼能一時圓滿？ 答：真理是領悟而頓然圓滿的，妄情是止息而逐漸消盡的。頓悟圓滿就像初生的孩子，一天之內肢體就已齊全；漸修就像成長中的成人，多年之後志氣才得以確立。 四問：凡是修習心地的方法，是應當悟心就了結，還是另外有其他行門？如果另外有其他行門，怎麼能說是南宗的頓悟宗旨？如果悟心就等同於諸佛，為什麼不顯發神通光明？ 答：認識到冰池就是水，憑藉陽光的照耀而融化消解；領悟到凡夫就是真佛，憑藉佛法的力量而修習。冰消融則水流淌潤澤，才能展現灌溉洗滌的功用；妄念盡除則心靈通達，才能開始顯發神通光明的應驗。修心之外，沒有其他的行門。 五問：如果只是修心就能成佛，為什麼各種經典又說，必須莊嚴佛土，教化眾生，才能稱為成道？ 答：鏡
【English Translation】 English version 'Shore and the Other Shore' are terms used in relation to each other for treatment. If one understands that the mind is without thought and the nature is without birth, then the distinction between truth and falsehood, chaos and delusion, will all be empty and still at once. Therefore, there is nothing to be attained. (I am unsure if this is the spontaneous function arising from seeing one's nature?) I hope to receive further clarification on this matter. Answering the ten questions of Shi Shanren: Question 1: What is the Dao (the Way)? How should it be cultivated? Is it necessary to cultivate it to completion, or is no effort required? Answer: Unobstructedness is the Dao. Recognizing delusion is cultivation. Although the Dao is originally complete, delusion arises as an encumbrance. When all deluded thoughts are exhausted, that is completion of cultivation. Question 2: If the Dao is achieved through cultivation, then it is contrived, and like worldly dharmas, it is false and unreal. What is achieved will decay. How can it be called transcendence of the world? Answer: Contrivance is the creation of karma, called falsehood. Worldly non-contrivance is practice, which is true transcendence of the world. Question 3: Is the cultivation gradual or sudden? If gradual, one forgets the past and loses the future. How can it achieve sudden enlightenment? If sudden, the myriad practices are diverse. How can they be perfected all at once? Answer: True principle is realized and suddenly complete. Deluded emotions are ceased and gradually exhausted. Sudden completion is like a newborn child, whose limbs are complete in a day. Gradual cultivation is like a growing adult, whose aspirations are established after many years. Question 4: In all methods of cultivating the mind-ground, is it sufficient to realize the mind and be done with it, or are there other practices? If there are other practices, how can it be called the sudden teaching of the Southern School? If realizing the mind is the same as the Buddhas, why not manifest supernatural powers and light? Answer: Recognizing that an ice pond is entirely water, one relies on the sun's energy to melt and dissolve it. Realizing that a common person is immediately true, one relies on the power of the Dharma to cultivate and practice. When the ice melts, the water flows and nourishes, then the function of irrigation and cleansing can be displayed. When delusion is exhausted, the mind becomes clear and responsive, then the manifestation of supernatural powers and light begins to appear. Outside of cultivating the mind, there are no other practices. Question 5: If one can attain Buddhahood simply by cultivating the mind, why do the various sutras also say that one must adorn the Buddha-lands and teach sentient beings in order to be called accomplished in the Dao? Answer: Mirror
明而影像千差。心凈而神通萬應。影像類莊嚴佛國。神通則教化眾生。莊嚴而即非莊嚴。影像而亦色非色。六問。諸經皆說。度脫眾生。且眾生即非眾生。何故更勞度脫。答眾生若是實。度之則為勞。既自云即非眾生。何不例度而無度。七問。諸經說佛常住。或即說佛滅度。常即不滅。滅即非常。豈不相違。答離一切相即名諸佛。何有出世入滅之實乎。見出沒者。在乎機緣。機緣應則菩提樹下而出現。機緣盡則娑羅林間而涅槃。其猶凈水無心。無像不現。像非我有。蓋外質之去來。相非佛身。豈如來之出沒。八問。云何佛化所生。吾如彼生。佛既無生。生是何義。若言心生法生。心滅法滅。何以得無生法忍邪。答既云如化。化即是空。空即無生。何詰生義。生滅滅已。寂滅為真。忍可此法無生。名曰無生法忍。九問。諸佛成道說法。祇為度脫眾生。眾生既有六道。佛何但住在人中現化。又佛滅后。付法于迦葉。以心傳心。乃至此方六祖每代祇傳一人。既云於一切眾生。皆得一子之地。何以傳授不普。答日月麗天。六合俱照。而盲者不見。盆下不知。非日月不普。是障隔之咎也。度與不度。義類如斯。非局人天。揀于鬼畜。但人道能結集。傳授不絕。故祇知佛現人中也。滅度后委付迦葉。展轉相承一人者。此亦概論當代
。為宗教主。如土無二王。非得度者。唯爾數也。十問。和尚因何發心。慕何法而出家。今如何修行。得何法味。所行得至何處地位。今住心邪修心邪。若住心妨修心。若修心則動念不安。云何名為學道。若安心一定。則何異定性之徒。伏願大德運大慈悲。如理如如。次第為說。答覺四大如壞幻。達六塵如空華。悟自心為佛心。見本性為法性。是發心也。知心無住。即是修行。無住而知即為法味。住著於法。斯為動念。故如人入闇則無所見。今無所住。不染不著故。如人有目及日光。明見種種法。豈為定性之徒。既無所住著。何論處所。又山南溫造尚書問。悟理息妄之人不結業。一期壽終之後。靈性何依。師曰。一切眾生無不具有覺性。靈明空寂。與佛無殊。但以無始劫來未曾了悟。妄執身為我相。故生愛惡等情。隨情造業。隨業受報。生老病死。長劫輪迴。然身中覺性。未曾生死。如夢被驅役。而身本安閑。如水作冰。而濕性不易。若能悟此性。即是法身本自無生。何有依託。靈靈不昧。了了常知。無所從來。亦無所去。然多生妄執。習以性成。喜怒哀樂。微細流注。真理雖然頓達。此情難以卒除。須長覺察損之又損。如風頓止波浪漸停。豈可一生所修。便同諸佛力用。但可以空寂為自體。勿認色身。以靈知為自心
【現代漢語翻譯】 現代漢語譯本：作為宗教的領袖，就像一個國家不能有兩個國王一樣，沒有得到度化的人，只有你們幾個了。現在有十個問題：
請問和尚您當初是因何發心？又是仰慕何種佛法而出家？如今又是如何修行的？從中得到了什麼樣的法味？所修行的最終能達到什麼樣的地位？現在您是安住於心呢，還是修持於心呢？如果安住於心會妨礙修心，如果修心則會動念而不得安寧，那麼，又該如何稱之為學道呢？如果安心於一處，那又和那些死守於一處的修行者有什麼區別呢？
希望大德能夠發大慈悲心，如理如實地，次第為我們解說。
回答：覺悟到四大皆空，如同虛幻；明白六塵皆空，如同空中的花朵；領悟到自己的心就是佛心；見到自己的本性就是法性，這就是發心。明白心無所住，就是修行。無所住而又能明白，這就是法味。如果執著于佛法，那就是動念。所以就像人進入黑暗中就什麼也看不見一樣。現在我無所住，不被污染也不執著，所以就像人有眼睛和陽光一樣，能清楚地看到各種事物。這怎麼能和那些死守於一處的修行者一樣呢？既然沒有執著，又何必討論身在何處呢？
另外，山南的溫造尚書問道：領悟了真理，止息了妄念的人，就不會再造業。那麼，當這一生的壽命終結之後，他的靈性又將依附於何處呢？
師父說：一切眾生都具有覺性，靈明空寂，和佛沒有什麼區別。只是因為從無始劫以來，沒有覺悟，錯誤地執著于身體，認為它就是『我』，所以產生了愛和恨等情感，隨著情感而造業，隨著業力而受報，經歷生老病死，在漫長的時間裡輪迴。然而，身體中的覺性，從未經歷過生死。就像在夢中被人驅使，而身體本身卻是安閑的。就像水變成了冰，但水的濕性並沒有改變。如果能夠領悟到這個本性，那就是法身，本來就沒有生滅，又有什麼可以依附的呢？靈靈不昧，了了常知，無所從來，也無所去。然而，由於多生以來的妄想執著，已經形成了習慣，喜怒哀樂等細微的情緒，仍然會不斷地流露出來。即使真理已經頓悟，這些情感也很難立刻消除。必須經常覺察，不斷地減少它們。就像風突然停止，波浪也會漸漸平息一樣。怎麼能期望一生的修行，就能達到和諸佛一樣的力量呢？只能以空寂作為自己的本體，不要把這個色身當作自己，要把靈知當作自己的心。 English version: As the leader of a religion, just as a country cannot have two kings, those who have not attained liberation are only a few of you. Now there are ten questions:
For what reason did you, venerable monk, initially aspire to enlightenment? What Dharma did you admire that led you to renounce the world? How do you practice now? What Dharma flavor do you derive from it? To what state will your practice ultimately lead? Are you now dwelling in the mind, or cultivating the mind? If dwelling in the mind hinders cultivating the mind, and if cultivating the mind leads to restless thoughts, then how can it be called learning the Way? If one's mind is fixed in one place, how is that different from those who are fixated on a static nature?
I hope that the great virtue will exercise great compassion and explain it to us in a rational and orderly manner.
Answer: To realize that the 'four great elements' (earth, water, fire, wind) are like a fleeting illusion; to understand that the 'six sense objects' (form, sound, smell, taste, touch, dharma) are like flowers in the sky; to awaken to the fact that one's own mind is the 'Buddha-mind'; to see that one's inherent nature is the 'Dharma-nature' – this is aspiration. To know that the mind has no fixed abode is practice. To know without dwelling is the 'Dharma-flavor'. To cling to the Dharma is to have wandering thoughts. Therefore, it is like a person entering darkness and seeing nothing. Now, I dwell nowhere, unpolluted and unattached, so it is like a person with eyes and sunlight, clearly seeing all kinds of things. How can this be the same as those who are fixated on a static nature? Since there is no attachment, why discuss location?
Furthermore, the Minister Wen Zao of Shannan asked: Those who have realized the truth and ceased their delusions will not create karma. After their lifespan ends, where will their spiritual nature rely?
The master said: All sentient beings possess 'awakened nature' (覺性, jue xing), which is spiritually bright, empty, and still, no different from the Buddha. However, because they have not awakened since beginningless time, they mistakenly cling to the body as the 'self' (我相, wo xiang), thus giving rise to emotions such as love and hate, creating karma according to these emotions, and receiving retribution according to their karma, experiencing birth, old age, sickness, and death, and endlessly transmigrating. However, the 'awakened nature' (覺性, jue xing) within the body has never experienced birth or death. It is like being driven in a dream, while the body itself is at ease. It is like water turning into ice, but the wet nature does not change. If one can realize this nature, that is the 'Dharma-body' (法身, fa shen), which is inherently unborn. What is there to rely on? Spiritually bright and never obscured, clearly and constantly knowing, coming from nowhere and going nowhere. However, due to delusions and attachments from many lifetimes, they have become habits, and subtle emotions such as joy, anger, sorrow, and pleasure continue to flow. Although the truth has been realized suddenly, these emotions are difficult to eliminate immediately. One must constantly be aware and reduce them again and again, just as when the wind suddenly stops, the waves gradually subside. How can one expect that a lifetime of practice will be the same as the power of all the Buddhas? One can only take emptiness and stillness as one's own essence, not recognize this physical body, and take spiritual awareness as one's own mind.
【English Translation】 English version: As the leader of a religion, just as a country cannot have two kings, those who have not attained liberation are only a few of you. Now there are ten questions: For what reason did you, venerable monk, initially aspire to enlightenment? What Dharma did you admire that led you to renounce the world? How do you practice now? What Dharma flavor do you derive from it? To what state will your practice ultimately lead? Are you now dwelling in the mind, or cultivating the mind? If dwelling in the mind hinders cultivating the mind, and if cultivating the mind leads to restless thoughts, then how can it be called learning the Way? If one's mind is fixed in one place, how is that different from those who are fixated on a static nature? I hope that the great virtue will exercise great compassion and explain it to us in a rational and orderly manner. Answer: To realize that the 'four great elements' (earth, water, fire, wind) are like a fleeting illusion; to understand that the 'six sense objects' (form, sound, smell, taste, touch, dharma) are like flowers in the sky; to awaken to the fact that one's own mind is the 'Buddha-mind'; to see that one's inherent nature is the 'Dharma-nature' – this is aspiration. To know that the mind has no fixed abode is practice. To know without dwelling is the 'Dharma-flavor'. To cling to the Dharma is to have wandering thoughts. Therefore, it is like a person entering darkness and seeing nothing. Now, I dwell nowhere, unpolluted and unattached, so it is like a person with eyes and sunlight, clearly seeing all kinds of things. How can this be the same as those who are fixated on a static nature? Since there is no attachment, why discuss location? Furthermore, the Minister Wen Zao of Shannan asked: Those who have realized the truth and ceased their delusions will not create karma. After their lifespan ends, where will their spiritual nature rely? The master said: All sentient beings possess 'awakened nature' (覺性, jue xing), which is spiritually bright, empty, and still, no different from the Buddha. However, because they have not awakened since beginningless time, they mistakenly cling to the body as the 'self' (我相, wo xiang), thus giving rise to emotions such as love and hate, creating karma according to these emotions, and receiving retribution according to their karma, experiencing birth, old age, sickness, and death, and endlessly transmigrating. However, the 'awakened nature' (覺性, jue xing) within the body has never experienced birth or death. It is like being driven in a dream, while the body itself is at ease. It is like water turning into ice, but the wet nature does not change. If one can realize this nature, that is the 'Dharma-body' (法身, fa shen), which is inherently unborn. What is there to rely on? Spiritually bright and never obscured, clearly and constantly knowing, coming from nowhere and going nowhere. However, due to delusions and attachments from many lifetimes, they have become habits, and subtle emotions such as joy, anger, sorrow, and pleasure continue to flow. Although the truth has been realized suddenly, these emotions are difficult to eliminate immediately. One must constantly be aware and reduce them again and again, just as when the wind suddenly stops, the waves gradually subside. How can one expect that a lifetime of practice will be the same as the power of all the Buddhas? One can only take emptiness and stillness as one's own essence, not recognize this physical body, and take spiritual awareness as one's own mind.
。勿認妄念。妄念若起。都不隨之。即臨命終時。自然業不能系。雖有中陰。所向自由。天上人間。隨意寄託。若愛惡之念已泯。即不受分段之身。自能易短為長。易粗為妙。若微細流注。一切寂滅。唯圓覺大智。朗然獨存。即隨機應現千百億化身。度有緣眾生。名之為佛。謹對。釋曰。馬鳴菩薩撮略百本大乘經宗旨。以造大乘起信論。論中立宗。說一切眾生心有覺義不覺義。覺中復有本覺義始覺義。上所述者。雖但約照理觀心處言之。而法義亦同彼論。謂從初至與佛無殊。是本覺也。從但以無始下。是不覺也。從若能悟此下。是始覺也。始覺中復有頓悟漸修。從若能至亦無所去。是頓悟也。從然多生妄執下。是漸修也。漸修中從初發心。乃至成佛有三位自在。從初至隨意寄託者。是受生自在也。從若愛惡之念下。是變易自在也。從若微細流注下至末。是究竟自在也。又從但可以空寂為自體。至自然業不能系。正是悟理之人。朝暮行心修習止觀之要節也。宗密先有八句之偈。顯示此意。曾於尚書處誦之。奉命解釋。偈曰。作有義事是惺悟心。作無義事是狂亂心。狂亂隨情念。臨終被業牽。惺悟不由情。臨終能轉業。師會昌元年正月六日。于興福院。誡門人。令舁尸施鳥獸。焚其骨而散之。勿得悲慕以亂禪觀。每清明上
【現代漢語翻譯】 現代漢語譯本 不要執著于虛妄的念頭。如果虛妄的念頭生起，就完全不要跟隨它。這樣，臨終的時候，自然不會被業力束縛。即使有中陰身（指死亡到投胎之間的過渡狀態），也能自由自在地前往想去的地方。天上人間，可以隨意寄託（投生）。如果愛憎的念頭已經泯滅，就不會再受分段生死之身（指有情眾生在欲界、色界中，壽命有長短，形體有大小的生死）。自然能夠將短促的壽命變為長久，將粗糙的形體變為精妙。如果微細的念頭流動，一切都寂滅，只有圓滿覺悟的大智慧，明亮地獨自存在。就能隨機應現千百億化身，度化有緣的眾生，這就被稱為佛。 謹對。 釋曰：馬鳴菩薩撮取一百部大乘經典的宗旨，創作了《大乘起信論》。論中立宗，說一切眾生的心有覺悟和不覺悟兩種含義。覺悟中又有本覺和始覺兩種含義。上面所說的，雖然只是就觀照真理、觀心而言，但其法義也與《大乘起信論》相同。從『從初至與佛無殊』，是本覺。從『從但以無始下』，是不覺。從『若能悟此下』，是始覺。始覺中又有頓悟和漸修。從『若能至亦無所去』，是頓悟。從『然多生妄執下』，是漸修。漸修中，從初發心，乃至成佛，有三種自在。從『初至隨意寄託者』，是受生自在。從『若愛惡之念下』，是變易自在。從『若微細流注下至末』，是究竟自在。又從『但可以空寂為自體』，至『自然業不能系』，這正是悟理之人，早晚行心修習止觀的重要環節。宗密禪師先前有八句偈語，顯示這個意思，曾經在尚書處誦讀過，奉命解釋。偈語說：『做有意義的事是清醒覺悟的心，做沒有意義的事是狂亂的心。狂亂的心隨順情感念頭，臨終時會被業力牽引。清醒覺悟的心不隨順情感，臨終時能轉變業力。』 師父在會昌元年正月六日，于興福院，告誡門人，讓他們將屍體擡出去施捨給鳥獸，焚燒骨頭並散掉，不要悲傷思慕而擾亂禪觀。每到清明節上...
【English Translation】 English version Do not cling to deluded thoughts. If deluded thoughts arise, do not follow them at all. Then, at the moment of death, you will naturally not be bound by karma. Even if there is an intermediate state (bardo) (referring to the transitional state between death and rebirth), you will be free to go wherever you wish. In the heavens or the human realm, you can freely choose where to be reborn. If the thoughts of love and hate have been extinguished, you will no longer be subject to the physical body of segmented existence (referring to sentient beings in the desire and form realms, whose lifespans are of varying lengths and whose bodies are of varying sizes). You will naturally be able to transform a short lifespan into a long one, and a coarse form into a subtle one. If subtle streams of thought cease, and everything is extinguished, only the great wisdom of perfect enlightenment remains, shining alone. Then you can spontaneously manifest hundreds of billions of transformation bodies to liberate sentient beings with whom you have a karmic connection. This is called a Buddha. Respectfully submitted. Commentary by the Master: Bodhisattva Ashvaghosa extracted the essence of a hundred Mahayana sutras to create the 'Awakening of Faith in the Mahayana'. In this treatise, he establishes the principle that the minds of all sentient beings have both enlightened and unenlightened aspects. Within enlightenment, there are also original enlightenment (本覺, ben jue) and initial enlightenment (始覺, shi jue). What has been described above, although only discussed in terms of contemplating the truth and observing the mind, its meaning is the same as that of the 'Awakening of Faith'. From 'From the beginning to being no different from the Buddha' is original enlightenment. From 'From but with beginningless...' is unenlightenment. From 'If one can awaken to this...' is initial enlightenment. Within initial enlightenment, there are also sudden enlightenment and gradual cultivation. From 'If one can to also nowhere to go' is sudden enlightenment. From 'However, many lifetimes of deluded clinging...' is gradual cultivation. Within gradual cultivation, from the initial aspiration to enlightenment, there are three kinds of freedom. From 'Beginning to freely entrust' is the freedom of rebirth. From 'If thoughts of love and hate...' is the freedom of transformation. From 'If subtle streams of thought down to the end' is ultimate freedom. Furthermore, from 'But can take emptiness and stillness as the self-essence' to 'Naturally karma cannot bind', this is precisely the essential practice of those who have realized the truth, cultivating cessation and contemplation morning and evening. Chan Master Zongmi previously had an eight-line verse to illustrate this meaning, which he once recited at the Shangshu's office and was ordered to explain. The verse says: 'Doing meaningful things is a mind of clarity and awakening, doing meaningless things is a mind of madness and confusion. A mad mind follows emotional thoughts, and at the moment of death, it will be dragged by karma. A clear and awakened mind does not follow emotions, and at the moment of death, it can transform karma.' The Master, on the sixth day of the first month of the Huichang era, at Xingfu Temple, admonished his disciples to carry his corpse out to be given to birds and beasts, burn his bones and scatter them, and not to grieve or mourn, lest it disturb their Chan contemplation. Every Qingming Festival...
山。講道七日。其餘住持儀則。當合律科違者。非吾弟子。言訖坐滅。道俗等奉全身於圭峰。茶毗得舍利。明白潤大。後門人泣而求之。皆得於煨燼。乃藏之石室。暨宣宗再辟真教。追諡定慧禪師。塔曰青蓮。
西天東土應化聖賢
文殊菩薩
一日令善財採藥曰。是藥者采將來。善財遍觀大地。無不是藥。卻來白曰。無有不是藥者。殊曰。是藥者采將來。善財遂于地上。拈一莖草。度與文殊。文殊接得呈起。示眾曰。此藥亦能殺人。亦能活人。文殊問庵提遮女曰。生以何為義。女曰。生以不生生。為生義。殊曰。如何是生以不生生為生義。女曰。若能明知地水火風四緣。未嘗自得。有所和合。而能隨其所宜。是為生義。殊曰。死以何為義。女曰。死以不死死為死義。殊曰。如何是死以不死死為死義。女曰。若能明知地水火風四緣。未嘗自得。有所離散。而能隨其所宜。是為死義。庵提遮女問文殊曰。明知生是不生之理。為甚麼卻被生死之所流轉。殊曰。其力未充。
天親菩薩
從彌勒內宮而下。無著菩薩問曰。人間四百年。彼天為一晝夜。彌勒於一時中。成就五百億天子。證無生法忍。未審說甚麼法。天親曰。祇說這個法。祇是梵音清雅。令人樂聞。
維摩會上。三十二菩薩各
【現代漢語翻譯】 現代漢語譯本：山（地名）。講道七日。其餘住持的規矩法則，應當符合戒律，違背者，不是我的弟子。說完就坐化圓寂了。道士和俗人等將他的全身供奉在圭峰（地名）。火化后得到舍利，晶瑩潤澤巨大。後來他的門人哭著請求，從灰燼中都得到了舍利。於是將舍利藏在石室中。等到宣宗再次振興佛教，追諡他為定慧禪師，塔名為青蓮。
西天（指印度）東土（指中國）應化聖賢
文殊菩薩（Manjusri Bodhisattva）
有一天，文殊菩薩讓善財（Sudhana）去採藥，說：『是藥的就採來。』善財遍觀大地，沒有不是藥的。回來稟告說：『沒有不是藥的。』文殊菩薩說：『是藥的就採來。』善財於是從地上，拈起一根草，交給文殊菩薩。文殊菩薩接過草，舉起來，向大眾展示說：『這藥也能殺人，也能救人。』文殊菩薩問庵提遮女（Amotikaca）說：『生以什麼為意義？』女說：『生以不生生為生的意義。』文殊菩薩說：『如何是生以不生生為生的意義？』女說：『如果能夠明瞭地、水、火、風這四種元素，未曾自己存在，有所和合，而能夠隨著它們所適合的，這就是生的意義。』文殊菩薩說：『死以什麼為意義？』女說：『死以不死死為死的意義。』文殊菩薩說：『如何是死以不死死為死的意義？』女說：『如果能夠明瞭地、水、火、風這四種元素，未曾自己存在，有所離散，而能夠隨著它們所適合的，這就是死的意義。』庵提遮女問文殊菩薩說：『明明知道生是不生的道理，為什麼卻被生死所流轉？』文殊菩薩說：『因為力量還不夠。』
天親菩薩（Vasubandhu Bodhisattva）
從彌勒（Maitreya）內宮而下。無著菩薩（Asanga Bodhisattva）問：『人間四百年，是彼天的一晝夜。彌勒在很短的時間內，成就五百億天子，證得無生法忍（Anutpattika-dharma-kshanti）。不知道說了什麼法？』天親說：『只說這個法。只是梵音清雅，令人樂於聽聞。』
在維摩詰（Vimalakirti）法會上，三十二位菩薩各自……
【English Translation】 English version: Mountain (place name). He preached for seven days. The remaining rules and regulations for abbots should conform to the precepts; those who violate them are not my disciples. After speaking, he sat in meditation and passed away. Taoists and laypeople enshrined his entire body at Guifeng (place name). After cremation, they obtained sarira (relics), which were clear, lustrous, and large. Later, his disciples wept and requested them, obtaining sarira even from the ashes. Thus, the sarira were stored in a stone chamber. When Emperor Xuanzong revived Buddhism, he posthumously honored him as Chan Master Dinghui, and the pagoda was named Qinglian.
Sages and Worthies Manifested in India and China
Manjusri Bodhisattva (Manjusri Bodhisattva)
One day, Manjusri Bodhisattva instructed Sudhana (Sudhana) to gather herbs, saying, 'Gather those that are medicinal.' Sudhana surveyed the entire earth and found that everything was medicinal. He returned and reported, 'There is nothing that is not medicinal.' Manjusri Bodhisattva said, 'Gather those that are medicinal.' Thereupon, Sudhana picked a blade of grass from the ground and presented it to Manjusri Bodhisattva. Manjusri Bodhisattva received the grass, raised it, and showed it to the assembly, saying, 'This herb can both kill and save people.' Manjusri Bodhisattva asked Amotikaca (Amotikaca), 'What is the meaning of birth?' The woman replied, 'Birth means non-birth as the meaning of birth.' Manjusri Bodhisattva asked, 'What is the meaning of birth as non-birth?' The woman replied, 'If one can clearly understand that the four elements of earth, water, fire, and wind have never existed independently, but have come together in harmony, and can adapt to their suitability, this is the meaning of birth.' Manjusri Bodhisattva asked, 'What is the meaning of death?' The woman replied, 'Death means non-death as the meaning of death.' Manjusri Bodhisattva asked, 'What is the meaning of death as non-death?' The woman replied, 'If one can clearly understand that the four elements of earth, water, fire, and wind have never existed independently, but have dispersed, and can adapt to their suitability, this is the meaning of death.' Amotikaca asked Manjusri Bodhisattva, 'Knowing clearly the principle that birth is non-birth, why are we still subject to the cycle of birth and death?' Manjusri Bodhisattva replied, 'Because the power is not yet sufficient.'
Vasubandhu Bodhisattva (Vasubandhu Bodhisattva)
Coming down from Maitreya's (Maitreya) inner palace, Asanga Bodhisattva (Asanga Bodhisattva) asked, 'Four hundred years in the human realm is one day and night in that heaven. Maitreya, in a short time, accomplished five hundred billion celestial beings, attaining Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti). I wonder what Dharma he preached?' Vasubandhu replied, 'He only preached this Dharma. It's just that the Brahma sound is pure and elegant, making people happy to hear.'
At the Vimalakirti (Vimalakirti) assembly, the thirty-two Bodhisattvas each...
說不二法門。文殊曰。我於一切法。無言無說。無示無識。離諸問答。是為菩薩入不二法門。於是文殊又問維摩。仁者當說。何等是菩薩入不二法門。維摩默然。文殊贊曰。乃至無有語言文字。是菩薩真入不二法門。
善財
參五十三員善知識。末後到彌勒閣前。見樓閣門閉。瞻仰讚歎。見彌勒從別處來。善財作禮曰。愿樓閣門開。令我得入。尋時彌勒至善財前。彈指一聲。樓閣門開。善財入已。閣門即閉。見百千萬億樓閣。一一樓閣內有一彌勒。領諸眷屬並一善財而立其前。善財因無著菩薩問曰。我欲見文殊。何者即是。財曰。汝發一念心清凈即是。無著曰。我發一念心清凈。為甚麼不見。財曰。是真見文殊。
須菩提尊者
在巖中宴坐。諸天雨華讚歎。者曰。空中雨華讚歎。復是何人。云何讚歎。天曰。我是梵天。敬重尊者。善說般若。者曰。我于般若。未嘗說一字。汝云何讚歎。天曰。如是尊者無說。我乃無聞。無說無聞。是真說般若。尊者一日說法次。帝釋雨華。者乃問。此華從天得邪。從地得邪。從人得邪。釋曰弗也。者曰。從何得邪。釋乃舉手。者曰。如是如是。
舍利弗尊者
因入城遙見月上女出城。舍利弗心口思惟。此姊見佛。不知得忍不得忍否。我當問之。
【現代漢語翻譯】 現代漢語譯本： 談論不二法門。文殊菩薩說：『對於一切法，我沒有言語，沒有解說，沒有指示，沒有意識，遠離一切問答。這就是菩薩進入不二法門。』於是文殊菩薩又問維摩詰：『仁者您來說說，什麼是菩薩進入不二法門？』維摩詰默然不語。文殊菩薩讚歎道：『乃至沒有任何語言文字，這才是菩薩真正進入不二法門。』
善財童子 參訪五十三位善知識。最後來到彌勒菩薩的樓閣前，看見樓閣的門關閉著，於是瞻仰讚歎。見到彌勒菩薩從別處來，善財童子行禮說：『希望樓閣的門打開，讓我能夠進去。』隨即彌勒菩薩走到善財童子面前，彈指一聲，樓閣的門就打開了。善財童子進去之後，樓閣的門立刻關閉。他看見成百上千億的樓閣，每一個樓閣內都有一位彌勒菩薩，帶領著眷屬，並且有一位善財童子站在他的面前。善財童子因為無著菩薩問道：『我想要見文殊菩薩，哪一個才是？』善財童子說：『你發一念清凈心就是。』無著菩薩說：『我發一念清凈心，為什麼看不見？』善財童子說：『這就是真正見到文殊菩薩。』
須菩提（Subhuti）尊者 在巖洞中靜坐。諸天散花讚歎。須菩提尊者說：『空中散花讚歎，又是何人？為何讚歎？』天人說：『我是梵天（Brahmā），敬重尊者善於宣說般若（Prajna）。』須菩提尊者說：『我對於般若，未曾說過一個字，你為何讚歎？』天人說：『正是因為尊者沒有說，我才沒有聽。沒有說，沒有聽，這才是真正宣說般若。』須菩提尊者一日說法時，帝釋（Indra）散花。須菩提尊者便問：『這花是從天上來的嗎？是從地上來的嗎？是從人那裡來的嗎？』帝釋說：『都不是。』須菩提尊者問：『從哪裡來的？』帝釋便舉起手。須菩提尊者說：『正是這樣，正是這樣。』
舍利弗（Sariputra）尊者 因為進入城中，遠遠看見月上女走出城。舍利弗尊者心中思忖：『這位女子見到佛陀，不知是否證得忍位？我應當問問她。』
【English Translation】 English version: Speaking of the non-dual Dharma gate. Manjushri (Manjusri, Bodhisattva of wisdom) said, 'Regarding all dharmas, I have no words, no explanations, no indications, no consciousness, and I am apart from all questions and answers. This is how a Bodhisattva enters the non-dual Dharma gate.' Then Manjushri asked Vimalakirti (Vimalakirti, a lay Buddhist figure): 'Virtuous one, please tell us, what is the Bodhisattva's entry into the non-dual Dharma gate?' Vimalakirti remained silent. Manjushri praised, 'Even without any language or words, this is the true entry of a Bodhisattva into the non-dual Dharma gate.'
Sudhana (Sudhana, a youth who sought enlightenment) Visited fifty-three virtuous advisors. Finally, he arrived before the pavilion of Maitreya (Maitreya, the future Buddha), and saw the pavilion door was closed, so he admired and praised it. He saw Maitreya coming from elsewhere, and Sudhana bowed and said, 'I wish the pavilion door would open, so that I may enter.' Immediately, Maitreya came before Sudhana, snapped his fingers once, and the pavilion door opened. After Sudhana entered, the pavilion door immediately closed. He saw hundreds of thousands of millions of pavilions, and in each pavilion there was a Maitreya, leading his retinue, and a Sudhana standing before him. Sudhana, because of Wuzhu (Wuzhu, a Bodhisattva) asked, 'I want to see Manjushri, which one is it?' Sudhana said, 'The moment you generate a pure mind, that is it.' Wuzhu said, 'I generate a pure mind, why can't I see him?' Sudhana said, 'That is the true seeing of Manjushri.'
Venerable Subhuti (Subhuti, one of the Buddha's principal disciples) Was sitting in meditation in a cave. The devas (devas, celestial beings) rained down flowers in praise. The Venerable said, 'Who is it that is raining down flowers in praise from the sky? Why are they praising?' The deva said, 'I am Brahma (Brahma, a Hindu god adopted into Buddhism), and I respect the Venerable for skillfully expounding Prajna (Prajna, wisdom).' The Venerable said, 'Regarding Prajna, I have never spoken a single word. Why do you praise me?' The deva said, 'It is precisely because the Venerable has not spoken that I have not heard. No speaking, no hearing, this is the true expounding of Prajna.' One day, when the Venerable Subhuti was expounding the Dharma, Indra (Indra, king of the gods) rained down flowers. The Venerable then asked, 'Did these flowers come from the sky? Did they come from the earth? Did they come from people?' Indra said, 'No.' The Venerable asked, 'Where did they come from?' Indra then raised his hand. The Venerable said, 'Just so, just so.'
Venerable Sariputra (Sariputra, one of the Buddha's principal disciples) Because he entered the city, he saw the Moon-Ascending Woman (name of a woman) leaving the city from afar. Venerable Sariputra thought in his heart, 'This woman has seen the Buddha, I wonder if she has attained forbearance or not? I should ask her.'
才近便問。大姊往甚麼處去。女曰。如舍利弗與么去。弗曰。我方入城。汝方出城。何言如我恁么去。女曰。諸佛弟子當依何住。弗曰。諸佛弟子依大涅槃而住。女曰。諸佛弟子既依大涅槃而住。而我亦如舍利弗與么去。舍利弗問須菩提。夢中說六波羅蜜。與覺時同異。提曰。此義深遠。吾不能說。會中有彌勒大士。汝往彼問。舍利弗問彌勒。彌勒云。誰名彌勒。誰是彌勒。舍利弗問天女曰。何以不轉女身。女曰。我從十二年來。求女人相。了不可得。當何所轉。即時天女以神通力。變舍利弗。令如天女。女自化身。如舍利弗。乃問言。何以不轉女身。舍利弗以天女像而答言。我今不知云何轉面而變為女身。
殃崛摩羅尊者
未出家時。外道受教。為憍尸迦。欲登王位。用千人拇指為花冠。已得九百九十九。唯欠一指。遂欲殺母取指。時佛在靈山。以天眼觀之。乃作沙門。在殃崛前。殃崛遂釋母欲殺佛。佛徐行。殃崛急行。追之不及。乃喚曰。瞿曇住住。佛告曰。我住久矣。是汝不住。殃崛聞之。心忽開悟。遂棄刃。投佛出家。
賓頭盧尊者
因阿育王內宮。齋三萬大阿羅漢。躬自行香。見第一座無人。王問其故。海意尊者曰。此是賓頭盧位。此人近見佛來。王曰。今在何處。者曰。且待須
【現代漢語翻譯】 現代漢語譯本： 才走近便問道：『大姐，你要去哪裡？』 女子說：『像舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）那樣去。』 舍利弗說：『我正要進城，你正要出城，怎麼說像我這樣去呢？』 女子說：『諸佛的弟子應當依靠什麼而住？』 舍利弗說：『諸佛的弟子依靠大涅槃（Mahā-nirvāṇa，佛教術語，指徹底的解脫）而住。』 女子說：『諸佛的弟子既然依靠大涅槃而住，那麼我也像舍利弗那樣去。』 舍利弗問須菩提（Subhūti，佛陀十大弟子之一，解空第一），『夢中說六波羅蜜（六度，指佈施、持戒、忍辱、精進、禪定、智慧），與醒來時相同還是不同？』 須菩提說：『這個道理深遠，我不能說。』 法會中有彌勒（Maitreya，未來佛）大士，你到他那裡去問。 舍利弗問彌勒，彌勒說：『誰名叫彌勒？誰是彌勒？』 舍利弗問天女說：『為什麼不轉女身？』 天女說：『我從十二年來，求女人相，始終不可得，要轉什麼呢？』 當時天女以神通力，把舍利弗變成天女的樣子，天女自己化身成舍利弗的樣子，然後問道：『為什麼不轉女身？』 舍利弗以天女的形象回答說：『我現在不知道該如何轉變面貌而變為女身。』
殃崛摩羅尊者（Aṅgulimāla，佛教著名人物，曾是殺人狂魔，后被佛陀感化出家）
未出家時，在外道那裡接受教導，名叫憍尸迦（Kauśika）。他想登上王位，需要用一千個人的拇指做成花冠。已經得到了九百九十九個，只差一個拇指。於是想要殺害母親來取得拇指。當時佛在靈山（Gṛdhrakūṭa，又名鷲峰山，是釋迦牟尼佛常說法之所），用天眼觀察到這件事，於是化作沙門，走在殃崛前面。殃崛於是放棄殺害母親，想要殺害佛。佛慢慢地走，殃崛急忙地追趕，卻追趕不上。於是喊道：『瞿曇（Gautama，釋迦牟尼佛的姓氏），停下來！停下來！』 佛告訴他說：『我早就停下來了，是你不肯停下來。』 殃崛聽到這話，心中忽然開悟，於是丟棄刀刃，投奔佛陀出家。
賓頭盧尊者（Piṇḍola，佛陀弟子，以神通著稱）
因為阿育王（Aśoka，印度孔雀王朝的國王，篤信佛教）的內宮，齋請三萬大阿羅漢（Arhat，佛教修行證果的聖人）。阿育王親自去行香，看到第一座沒有人坐。阿育王問這是什麼緣故。海意尊者說：『這是賓頭盧的座位，這個人曾經親眼見過佛陀到來。』 阿育王說：『現在他在哪裡？』 海意尊者說：『請稍等片刻。』
【English Translation】 English version: Then he approached and asked: 'Elder sister, where are you going?' The woman said: 'Like Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) is going.' Śāriputra said: 'I am about to enter the city, and you are about to leave the city. How can you say you are going like me?' The woman said: 'What should the disciples of all Buddhas rely on to abide?' Śāriputra said: 'The disciples of all Buddhas abide in the Great Nirvāṇa (the ultimate state of liberation in Buddhism).' The woman said: 'Since the disciples of all Buddhas abide in the Great Nirvāṇa, then I am also going like Śāriputra.' Śāriputra asked Subhūti (one of the ten principal disciples of the Buddha, foremost in understanding emptiness): 'Are the Six Pāramitās (the six perfections: generosity, morality, patience, diligence, concentration, and wisdom) spoken of in a dream the same or different from when awake?' Subhūti said: 'This meaning is profound, and I cannot explain it.' In the assembly was the Bodhisattva Maitreya (the future Buddha). Go and ask him.' Śāriputra asked Maitreya, and Maitreya said: 'Who is called Maitreya? Who is Maitreya?' Śāriputra asked the goddess: 'Why do you not transform from your female body?' The goddess said: 'For twelve years, I have sought the form of a woman, but I have never found it. What should I transform?' At that time, the goddess used her supernatural power to transform Śāriputra into the form of a goddess, and the goddess transformed herself into the form of Śāriputra. Then she asked: 'Why do you not transform from your female body?' Śāriputra, in the form of the goddess, replied: 'I do not know how to transform my face and become a female body.'
The Venerable Aṅgulimāla (a notable figure in Buddhism, once a mass murderer who was later converted by the Buddha)
Before he left home, he received teachings from an externalist path and was named Kauśika. He wanted to ascend to the throne and needed a garland made from the thumbs of a thousand people. He had already obtained nine hundred and ninety-nine, lacking only one thumb. Therefore, he wanted to kill his mother to obtain the thumb. At that time, the Buddha was on Gṛdhrakūṭa (also known as Vulture Peak Mountain, where Śākyamuni Buddha often taught), and he observed this with his divine eye. He then transformed into a śrāmaṇa (a wandering ascetic) and walked in front of Aṅgulimāla. Aṅgulimāla then abandoned his intention to kill his mother and wanted to kill the Buddha. The Buddha walked slowly, and Aṅgulimāla chased after him urgently, but he could not catch up. So he shouted: 'Gautama (the family name of Śākyamuni Buddha), stop! Stop!' The Buddha told him: 'I have stopped long ago, but you have not stopped.' When Aṅgulimāla heard this, his mind suddenly opened, and he discarded his weapon and sought refuge with the Buddha to leave home.
The Venerable Piṇḍola (a disciple of the Buddha, known for his supernatural powers)
Because King Aśoka (an Indian emperor of the Maurya Dynasty, a devout Buddhist) had invited thirty thousand great Arhats (enlightened beings who have attained Nirvana) to his inner palace for a feast. King Aśoka personally went to offer incense and saw that the first seat was empty. King Aśoka asked why this was so. The Venerable Haiyi said: 'This is the seat of Piṇḍola. This person has recently seen the Buddha come.' King Aśoka said: 'Where is he now?' The Venerable Haiyi said: 'Please wait a moment.'
臾。言訖。賓頭盧從空而下。王請就座禮敬。者不顧。王乃問。承聞尊者親見佛來是否。者以手䇿起眉曰。會么。王曰不會。者曰。阿耨達池龍王曾請佛齋。吾是時亦預其數。
障蔽魔王
領諸眷屬一千年。隨金剛齊菩薩。覓起處不得。忽一日得見。乃問曰。汝當依何而住。我一千年覓汝起處不得。齊曰。我不依有住而住。不依無住而住。如是而住。
那叱太子
析肉還母。析骨還父。然後現本身。運大神力。為父母說法。
秦跋陀禪師
問生法師講何經論。生曰。大般若經。師曰。作么生說色空義。曰眾微聚曰色。眾微無自性曰空。師曰。眾微未聚。喚作甚麼。生罔措。師又問。別講何經論。曰大涅槃經。師曰。如何說涅槃之義。曰涅而不生。槃而不滅。不生不滅。故曰涅槃。師曰。這個是如來涅槃。那個是法師涅槃。曰涅槃之義。豈有二邪。某甲祇如此。未審禪師如何說涅槃。師拈起如意曰。還見么。曰見。師曰。見個甚麼。曰見禪師手中如意。師將如意擲于地曰。見么。曰見。師曰。見個甚麼。曰見禪師手中如意墮地。師斥曰。觀公見解。未出常流。何得名喧宇宙。拂衣而去。其徒懷疑不已。乃追師扣問。我師說色空涅槃。不契。未審禪師如何說色空義。師曰。不道汝師
【現代漢語翻譯】 現代漢語譯本 臾（片刻）。說完之後，賓頭盧尊者從空中降落。國王請他入座並禮敬，尊者沒有理睬。國王於是問道：『聽說尊者您曾親眼見過佛陀降臨，是這樣嗎？』尊者用手杖抬起眉毛說：『會么（你明白嗎）？』國王說：『不會。』尊者說：『阿耨達池（Anavatapta，無熱惱池）的龍王曾經邀請佛陀應供齋飯，我當時也在其中。』
障蔽魔王（Mara Papiyas，阻礙正道的魔王）
率領他的眷屬一千年，跟隨金剛齊菩薩（Vajrasamadhi Bodhisattva，金剛三昧菩薩），尋找他的生起之處卻找不到。忽然有一天得以見到，於是問道：『你應當依靠什麼而住？我一千年都找不到你生起之處。』齊菩薩說：『我不依靠有住而住，也不依靠無住而住，就這樣而住。』
那叱太子（Nata，哪吒）
剖開肉身還給母親，析出骨頭還給父親，然後顯現出本來的身相，運用大神力，為父母說法。
秦跋陀禪師（Qinbatuo，禪師的名字）
問生法師（Sheng，法師的名字）講什麼經論。生法師說：『《大般若經》（Mahaprajnaparamita Sutra）。』禪師問：『你如何解釋色空的含義？』生法師說：『眾多微塵聚集就叫做色，眾多微塵沒有自性就叫做空。』禪師說：『眾多微塵未聚集時，叫做什麼？』生法師茫然不知所措。禪師又問：『還講什麼經論？』生法師說：『《大涅槃經》（Mahaparinirvana Sutra）。』禪師問：『如何解釋涅槃的含義？』生法師說：『涅而不生，槃而不滅，不生不滅，所以叫做涅槃。』禪師說：『這是如來的涅槃，那是法師的涅槃。』生法師說：『涅槃的含義，難道會有兩種嗎？我所理解的只有這些，不知道禪師您如何解釋涅槃？』禪師拿起如意說：『看見了嗎？』生法師說：『看見了。』禪師說：『看見了什麼？』生法師說：『看見禪師手中的如意。』禪師將如意扔在地上說：『看見了嗎？』生法師說：『看見了。』禪師說：『看見了什麼？』生法師說：『看見禪師手中的如意掉在地上。』禪師斥責說：『以你的見解，還沒有超出常人的範疇，怎麼能名聲響徹宇宙？』說完拂袖而去。生法師的弟子們對此感到懷疑，於是追上禪師請教：『我的老師所說的色空涅槃，不合您的意，不知道禪師您如何解釋色空的含義？』禪師說：『我不說你的老師』
【English Translation】 English version Yu (a moment). After speaking, Venerable Pindola (Pindola, one of the sixteen Arhats) descended from the sky. The king invited him to take a seat and pay respects, but the Venerable One ignored him. The king then asked: 'I have heard that you, Venerable One, have personally seen the Buddha come, is that so?' The Venerable One raised his eyebrows with his staff and said: 'Do you understand (hui me) ?' The king said: 'I do not understand.' The Venerable One said: 'The Dragon King of Anavatapta Lake (Anavatapta, the lake without heat) once invited the Buddha to a meal offering, and I was among them at that time.'
Mara Papiyas (Mara Papiyas, the demon who obstructs the right path)
Leading his retinue for a thousand years, he followed Vajrasamadhi Bodhisattva (Vajrasamadhi Bodhisattva, the Bodhisattva of Diamond Samadhi), seeking his place of arising but could not find it. Suddenly one day he was able to see him, and so he asked: 'What do you rely on to abide? I have been seeking your place of arising for a thousand years and cannot find it.' The Bodhisattva Qi said: 'I do not abide relying on existence, nor do I abide relying on non-existence, and thus I abide.'
Nata (Nata, Nezha)
He dissected his flesh to return it to his mother, separated his bones to return them to his father, and then manifested his original form, wielding great divine power to preach the Dharma to his parents.
Chan Master Qinbatuo (Qinbatuo, the name of the Chan Master)
He asked Dharma Master Sheng (Sheng, the name of the Dharma Master) what sutras and treatises he was lecturing on. Dharma Master Sheng said: 'The Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra).' The Chan Master asked: 'How do you explain the meaning of form and emptiness?' Dharma Master Sheng said: 'The aggregation of many particles is called form, and the absence of self-nature in many particles is called emptiness.' The Chan Master said: 'What is it called when many particles have not yet aggregated?' Dharma Master Sheng was at a loss. The Chan Master then asked: 'What other sutras and treatises do you lecture on?' Dharma Master Sheng said: 'The Mahaparinirvana Sutra (Mahaparinirvana Sutra).' The Chan Master asked: 'How do you explain the meaning of Nirvana?' Dharma Master Sheng said: 'Nirvana is not born, and Nirvana is not extinguished; not born and not extinguished, therefore it is called Nirvana.' The Chan Master said: 'That is the Nirvana of the Tathagata, and that is the Nirvana of the Dharma Master.' Dharma Master Sheng said: 'Does the meaning of Nirvana have two kinds? This is all I understand; I wonder how the Chan Master explains Nirvana?' The Chan Master picked up his ruyi scepter and said: 'Do you see it?' Dharma Master Sheng said: 'I see it.' The Chan Master said: 'What do you see?' Dharma Master Sheng said: 'I see the ruyi scepter in the Chan Master's hand.' The Chan Master threw the ruyi scepter on the ground and said: 'Do you see it?' Dharma Master Sheng said: 'I see it.' The Chan Master said: 'What do you see?' Dharma Master Sheng said: 'I see the ruyi scepter in the Chan Master's hand falling to the ground.' The Chan Master rebuked him, saying: 'With your understanding, you have not yet surpassed the ordinary, how can your name resound throughout the universe?' He then flicked his sleeves and left. The disciples of Dharma Master Sheng were doubtful about this, so they followed the Chan Master and asked: 'My teacher's explanation of form, emptiness, and Nirvana does not agree with your meaning; I wonder how the Chan Master explains the meaning of form and emptiness?' The Chan Master said: 'I do not say your teacher'
說得不是。汝師祇說得果上色空。不會說得因中色空。其徒曰。如何是因中色空。師曰。一微空故眾微空。眾微空故一微空。一微空中無眾微。眾微空中無一微。
寶誌禪師
初金陵東陽民朱氏之婦。上巳日聞兒啼鷹巢中。梯樹得之。舉以為子。七歲依鐘山大沙門僧儉出家。專修禪觀。宋太始二年。發而徒跣。著錦袍。往來皖山劍水之下。以翦尺拂子拄杖。頭負之而行。天鑒二年。梁武帝詔問。弟子煩惑未除。何以治之。答曰十二。帝問其旨如何。答曰。在書字時節刻漏中。帝益不曉。帝嘗詔畫工張僧繇寫師像。僧繇下筆。輒不自定。師遂以指𠢐面門。分披出十二面觀音妙相殊麗。或慈或威。僧繇竟不能寫。他日與帝臨江縱望。有物溯流而上。師以杖引之。隨杖而至。乃紫旃檀也。即以屬供奉官俞紹令雕師像。頃刻而成。神采如生。師問一梵僧。承聞尊者。喚我作屠兒。曾見我殺生么。曰見。師曰。有見見。無見見。不有不無見。若有見見是凡夫見。無見見是聲聞見。不有不無見是外道見。未審尊者如何見。梵僧曰。你有此等見邪。(汾陽曰。不枉西來)師垂語曰。終日拈香擇火。不知身是道場。又曰。大道祇在目前。要且目前難睹。欲識大道真體。不離聲色言語。又曰。京都鄴都。浩浩還是菩提大道(
【現代漢語翻譯】 現代漢語譯本： 說的不對。你的老師只說了果上的色空（果報之上的色和空），不會說因中的色空（因地之中的色和空）。他的徒弟問：『什麼是因中的色空？』 老師說：『一個微塵空，所以眾多的微塵都空；眾多的微塵空，所以一個微塵也空。一個微塵的空中沒有眾多的微塵，眾多的微塵的空中沒有一個微塵。』
寶誌禪師
起初是金陵東陽的百姓朱家的媳婦，在三月三日那天聽到嬰兒在鷹巢中啼哭，用梯子爬樹把他取了下來，抱養為兒子。七歲時跟隨鐘山大寺的沙門僧儉出家，專心修行禪觀。南朝宋太始二年，剃髮后光著腳，穿著錦袍，往來於皖山劍水一帶，用剪刀、尺子、拂塵、拄杖，頂在頭上行走。天鑒二年，梁武帝下詔詢問：『弟子煩惱迷惑還沒有消除，用什麼方法來醫治？』 禪師回答：『十二。』 皇帝問其中的意思是什麼，禪師回答：『在書寫文字的時候和刻漏之中。』 皇帝更加不明白。皇帝曾經詔令畫工張僧繇畫禪師的畫像，張僧繇下筆，總是不能確定。禪師於是用手指劃開面門，顯現出十二面觀音菩薩美妙莊嚴的形象，有的慈祥，有的威嚴，張僧繇最終不能畫成。有一天，禪師和皇帝一起在江邊縱目遠望，有東西逆流而上，禪師用手杖引它，那東西就隨著手杖來到岸邊，原來是紫旃檀木。禪師就把它交給供奉官俞紹，讓他找工匠雕刻禪師的像，頃刻之間就完成了，神采栩栩如生。禪師問一個梵僧：『聽說您稱我為屠夫，您曾見過我殺生嗎？』 梵僧說：『見過。』 禪師說：『有見之見，無見之見，不有不無之見。如果有見之見，那是凡夫的見解；無見之見，那是聲聞的見解；不有不無之見，那是外道的見解。不知道您是怎麼見的？』 梵僧說：『你持有這些見解嗎？』（汾陽說：『不枉他從西天來。』）禪師開示說：『整天燒香擇火，不知道自身就是道場。』 又說：『大道就在眼前，只是眼前難以見到。想要認識大道的真體，離不開聲音、色彩和言語。』 又說：『京都鄴都，人來人往，熙熙攘攘，這還是菩提大道。』
【English Translation】 English version: 'That's not right. Your teacher only speaks of the emptiness of form (色) on the level of result (果), but doesn't know how to speak of the emptiness of form on the level of cause (因).' His disciple asked, 'What is the emptiness of form on the level of cause?' The teacher said, 'Because one atom (微) is empty, all atoms are empty. Because all atoms are empty, one atom is empty. In the emptiness of one atom, there are no many atoms. In the emptiness of many atoms, there is no one atom.'
Chan Master Baozhi
Initially, she was the wife of the Zhu family, a commoner in Dongyang, Jinling. On the Shangsi Festival (上巳日), she heard a baby crying in an eagle's nest. She climbed the tree, retrieved the baby, and raised him as her son. At the age of seven, he followed the great Shramana (沙門) Sengjian (僧儉) of Zhongshan Temple (鐘山大寺) to leave home and diligently practiced Chan contemplation. In the second year of the Tai Shi era of the Song Dynasty, he shaved his head, walked barefoot, wore brocade robes, and traveled back and forth between Wan Mountain (皖山) and Jian River (劍水), carrying scissors, a ruler, a whisk, and a staff on his head. In the second year of the Tianjian era, Emperor Wu of Liang (梁武帝) issued an edict asking, 'This disciple's afflictions and confusions have not yet been eliminated. What method should be used to cure them?' The Chan Master replied, 'Twelve.' The Emperor asked what the meaning of this was. The Chan Master replied, 'It is in the time of writing characters and in the clepsydra (刻漏).' The Emperor was even more confused. The Emperor once ordered the painter Zhang Sengyao (張僧繇) to paint a portrait of the Chan Master. Zhang Sengyao would begin to paint, but was always unable to settle on a form. The Chan Master then used his finger to split open his face, revealing the wondrous and beautiful appearance of the Twelve-Faced Avalokiteśvara (十二面觀音), sometimes compassionate, sometimes awe-inspiring. Zhang Sengyao was ultimately unable to paint it. One day, the Chan Master and the Emperor were overlooking the river, and something was moving upstream. The Chan Master used his staff to guide it, and it followed the staff to the shore. It turned out to be purple sandalwood (紫旃檀). The Chan Master then gave it to the court official Yu Shao (俞紹), instructing him to find craftsmen to carve a statue of the Chan Master. It was completed in an instant, with a lifelike spirit. The Chan Master asked a Brahmin monk (梵僧), 'I heard that you call me a butcher. Have you ever seen me kill living beings?' The Brahmin monk said, 'I have.' The Chan Master said, 'The seeing of seeing, the non-seeing of seeing, the seeing of neither being nor non-being. If there is the seeing of seeing, that is the view of ordinary people. The non-seeing of seeing is the view of Sravakas (聲聞). The seeing of neither being nor non-being is the view of heretics (外道). I wonder how you see?' The Brahmin monk said, 'Do you hold these views?' (Fenyang (汾陽) said, 'It was not in vain that he came from the West.') The Chan Master gave a teaching, saying, 'All day long, one picks incense and chooses fire, not knowing that one's own body is the Bodhimanda (道場).' He also said, 'The Great Way (大道) is right before your eyes, but it is difficult to see. If you want to know the true nature of the Great Way, it is inseparable from sounds, colors, and words.' He also said, 'The capital Kyoto (京都) and the capital Ye (鄴都), bustling and hustling, are still the Great Bodhi Way (菩提大道).'
法眼曰。京都鄴都。浩浩不是菩提大道)。
善慧大士者
婺州義烏縣人也。齊建武四年丁丑。五月八日。降於雙林鄉。傳宣慈家本名翕。年十六。納劉氏女。名妙光。生普建普成二子。二十四與里人稽亭浦漉魚。獲已。沈籠水中。祝曰。去者適。止者留。人或謂之愚。會有天竺僧嵩頭陀曰。我與汝。毗婆尸佛所發誓。今兜率宮衣缽見在。何日當還。因命臨水觀影。見圓光寶蓋。大士笑謂之曰。爐韛之所多鈍鐵。良醫之門足病人。度生為急。何思彼樂乎。嵩指松山頂曰。此可棲矣。大士躬耕而居之。有人盜菽麥瓜果。大士即與籃籠盛去。日常營作。夜則行道。見釋迦金粟定光三如來放光襲其體。大士乃曰。我得首楞嚴定。天嘉二年。感七佛相隨。釋迦引前。維摩接后。唯釋尊數顧共語。為我補處也。其山頂黃云。盤旋若蓋。因號云黃山。梁武帝請講金剛經。士才升座。以尺揮按一下。便下座。帝愕然。聖師曰。陛下還會么。帝曰不會。聖師曰。大士講經竟。又一日講經次。帝至。大眾皆起。唯士端坐不動。近臣報曰。聖駕在此。何不起。士曰。法地若動。一切不安。大士一日披衲頂冠。靸履朝見。帝問。是僧邪。士以手指冠。帝曰。是道邪。士以手指靸履。帝曰。是俗邪。士以手指衲衣。大士心王銘曰。
【現代漢語翻譯】 現代漢語譯本：法眼禪師說：『京都和鄴都，人來人往熙熙攘攘，卻不是通往菩提（bodhi，覺悟）的大道啊。』
善慧大士，
是婺州義烏縣人。齊建武四年丁丑年五月八日，降生於雙林鄉。他的家族世代信奉佛教，原本的名字叫翕。十六歲時，迎娶劉氏之女為妻，名叫妙光。生下普建和普成兩個兒子。二十四歲時，與同鄉人在稽亭浦捕魚，捕獲后，將魚籠沉入水中，祝願說：『該離去的就離去，該留下的就留下。』有人認為他很愚蠢。這時，有位來自天竺的僧人嵩頭陀說：『我與你曾在毗婆尸佛（Vipashyin Buddha，過去七佛之一）前發過誓願，如今兜率宮（Tushita Heaven，彌勒菩薩的凈土）里存放著你的衣缽。你打算何時回去？』於是讓他臨水觀看自己的影子，（善慧大士）看到圓光寶蓋。大士笑著對嵩頭陀說：『爐韛（鼓風吹火的器具）之處，多是鈍鐵；良醫的門前，總是聚集著病人。度化眾生是當務之急，哪裡還顧得上享受那些快樂呢？』嵩頭陀指著松山頂說：『這裡可以居住。』大士親自耕種而居住在那裡。有人偷盜他的豆子、麥子、瓜果，大士就用籃子盛好給他們送去。他白天勞作，夜晚則修行。他看見釋迦如來（Shakyamuni Buddha，現在佛）、金粟如來、定光如來（Dipankara Buddha，過去佛）放出光明照耀他的身體。大士於是說：『我得到了首楞嚴定（Shurangama Samadhi，一種深妙的禪定）。』天嘉二年，他感應到七佛相隨，釋迦如來在前引導，維摩詰（Vimalakirti，一位著名的在家菩薩）在後接應，只有釋迦如來多次回頭與他說話，說他是自己的補處（指彌勒菩薩，將繼承釋迦如來的位置）。那山頂上有黃色的雲彩，盤旋環繞如同傘蓋，因此被稱為云黃山。 梁武帝請他講解《金剛經》。大士剛登上座位，用尺子敲了一下，便走下座位。梁武帝感到愕然。聖師問：『陛下領會了嗎？』梁武帝說：『沒有領會。』聖師說：『大士講經完畢了。』又有一天，（善慧大士）正在講經，梁武帝駕到。大眾都站起來，只有大士端坐不動。近臣稟告說：『皇上在此，為何不起立？』大士說：『法地如果動搖，一切都將不安。』大士有一天，身披袈裟，頭戴帽子，腳穿鞋子去朝見梁武帝。梁武帝問：『是僧人嗎？』大士用手指指帽子。梁武帝問：『是道士嗎？』大士用手指指鞋子。梁武帝問：『是俗人嗎？』大士用手指指袈裟。大士的《心王銘》說：
【English Translation】 English version: Fayan said, 'The capital and Yedu, bustling with people, are not the great path to Bodhi (覺悟, enlightenment).'
Great Master Shanhui,
was a native of Yiwu County, Wuzhou. He was born in Shuanglin Township on the eighth day of the fifth month of the Dingchou year, the fourth year of Jianwu of the Qi Dynasty. His family had been Buddhist for generations, and his original name was Xi. At the age of sixteen, he married a woman named Miaoguang from the Liu family. They had two sons, Pujian and Pucheng. At the age of twenty-four, he was fishing with the villagers in Jitingpu. After catching the fish, he submerged the fish trap in the water and prayed, 'Those who should leave, leave; those who should stay, stay.' Some people thought he was foolish. At this time, a monk from Tianzhu named Song Toutuo said, 'I made a vow with you before Vipashyin Buddha (毗婆尸佛, one of the past seven Buddhas). Now your robe and bowl are in Tushita Heaven (兜率宮, the Pure Land of Maitreya Bodhisattva). When do you plan to return?' So he asked him to look at his reflection in the water, and (Great Master Shanhui) saw a halo and jeweled canopy. The Great Master smiled and said to Song Toutuo, 'Where there are bellows, there are many dull irons; before the door of a good doctor, there are always many patients. Saving sentient beings is the urgent task, how can I care about enjoying those pleasures?' Song Toutuo pointed to the top of Song Mountain and said, 'This is a place to live.' The Great Master personally cultivated and lived there. When people stole his beans, wheat, melons, and fruits, the Great Master would put them in baskets and send them to them. He worked during the day and practiced at night. He saw Shakyamuni Buddha (釋迦如來, the present Buddha), Jin Su Buddha, and Dipankara Buddha (定光如來, a past Buddha) emit light that shone on his body. The Great Master then said, 'I have attained the Shurangama Samadhi (首楞嚴定, a profound state of meditation).' In the second year of Tianjia, he sensed that seven Buddhas were following him, with Shakyamuni Buddha leading the way and Vimalakirti (維摩詰, a famous lay Bodhisattva) following behind. Only Shakyamuni Buddha turned back many times to speak to him, saying that he was his replacement (referring to Maitreya Bodhisattva, who will succeed Shakyamuni Buddha). There were yellow clouds on the top of the mountain, swirling around like a canopy, so it was called Yunhuang Mountain. Emperor Wu of Liang invited him to lecture on the Diamond Sutra. As soon as the Great Master ascended the seat, he tapped it once with a ruler and then stepped down. Emperor Wu of Liang was stunned. The Holy Teacher asked, 'Has Your Majesty understood?' Emperor Wu of Liang said, 'I have not understood.' The Holy Teacher said, 'The Great Master has finished lecturing.' Another day, (Great Master Shanhui) was lecturing when Emperor Wu of Liang arrived. The crowd stood up, but the Great Master remained seated. A close official reported, 'The Emperor is here, why don't you stand up?' The Great Master said, 'If the Dharma ground shakes, everything will be uneasy.' One day, the Great Master wore a kasaya, a hat, and shoes to see Emperor Wu of Liang. Emperor Wu of Liang asked, 'Is he a monk?' The Great Master pointed to his hat. Emperor Wu of Liang asked, 'Is he a Taoist?' The Great Master pointed to his shoes. Emperor Wu of Liang asked, 'Is he a layman?' The Great Master pointed to his kasaya. The Great Master's 'Mind King Inscription' says:
觀心空王。玄妙難測。無形無相。有大神力。能滅千災。成就萬德。體性雖空。能施法則。觀之無形。呼之有聲。為大法將。心戒傳經。水中鹽味。色里膠青。決定是有。不見其形。心王亦爾。身內居停。面門出入。應物隨情。自在無礙。所作皆成。了本識心。識心見佛。是心是佛。是佛是心。唸唸佛心。佛心念佛。欲得早成。戒心自律。凈律凈心。心即是佛。除此心王。更無別佛。欲求成佛。莫染一物。心性雖空。貪嗔體實。入此法門。端坐成佛。到彼岸已。得波羅蜜。慕道真士。自觀自心。知佛在內。不向外尋。即心即佛。即佛即心。心明識佛。曉了識心。離心非佛。離佛非心。非佛莫測。無所堪任。執空滯寂。於此漂沉。諸佛菩薩。非此安心。明心大士。悟此玄音。身心性妙。用無更改。是故智者。放心自在。莫言心王。空無體性。能使色身。作邪作正。非有非無。隱顯不定。心性離空。能凡能聖。是故相勸。好自防慎。剎那造作。還復漂沉。清凈心智。如世黃金。般若法藏。並在身心。無為法寶。非淺非深。諸佛菩薩。了此本心。有緣遇者。非去來今。有偈曰。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。纖毫不相離。如身影相似。欲識佛去處。祇這語聲是。又曰。空手把鋤頭。步行騎水牛。人從橋
上過。橋流水不流。又曰。有物先天地。無形本寂寥。能為萬象主。不逐四時凋。四相偈。曰生曰老。曰病曰死。識托浮泡起。生從愛慾來。昔時曾長大。今日復嬰孩。星眼隨人轉。朱脣向乳開。為憐迷覺性。還卻受輪迴。覽鏡容顏改。登階氣力衰。咄哉今已老。趨拜覆還虧。身似臨崖樹。心如念水龜。尚猶耽有漏。不肯學無為。忽染沉痾疾。因成臥病身。妻兒愁不語。朋友厭相親。楚痛抽千脈。呻吟徹四鄰。不知前路險。猶尚恣貪嗔。精魄隨生路。遊魂入死關。祇聞千萬去。不見一人還。寶馬空嘶立。庭華永絕攀。早求無上道。應免四方山。
南嶽慧思禪師
武津李氏子。因志公令人傳語曰。何不下山教化眾生。目視雲漢作甚麼。師曰。三世諸佛被我一口吞盡。何處更有眾生可化。示眾曰。道源不遠。性海非遙。但向己求。莫從他覓。覓即不得。得亦不真。偈曰。頓悟心源開寶藏。隱顯靈通現真相。獨行獨坐常巍巍。百億化身無數量。縱令逼塞滿虛空。看時不見微塵相。可笑物兮無比況。口吐明珠光晃晃。尋常見說不思議。一語標名言下當。又曰。天不能蓋地不載。無去無來無障礙。無長無短無青黃。不在中間及內外。超羣出衆太虛玄。指物傳心人不會。
天臺山修禪寺智者禪師
諱智顗
。荊州華容陳氏子。在南嶽。誦法華經。至藥王品曰。是真精進。是名真法供養如來。於是悟法華三昧。獲旋陀羅尼。見靈山一會儼然未散。
泗州僧伽大聖
或問師何姓。師曰姓何。曰何國人。師曰何國人。
天臺山豐干禪師
因寒山問。古鏡未磨時如何照燭。師曰。冰壺無影像。猿猴探水月。曰此是不照燭也。更請道看。師曰。萬德不將來。教我道甚麼。寒山拾得俱作禮而退。師欲游五臺。問寒山拾得曰。汝共我去游五臺。便是我同流。若不共我去游五臺。不是我同流。山曰。你去游五臺作甚麼。師曰。禮文殊。山曰。你不是我同流。師尋獨入五臺。退一老人。便問。莫是文殊么。曰豈可有二文殊。師作禮未起。忽然不見(趙州代曰。文殊文殊)。
天臺山寒山子
因眾僧炙茄次。將茄串向一僧背上。打一下。僧回首。山呈起茄串曰。是甚麼。僧曰。這風顛漢。山向傍僧曰。你道這僧費卻我多少鹽醋。因趙州游天臺路次相逢。山見牛跡問州曰。上座還識牛么。州曰。不識山。指牛跡曰。此是五百羅漢遊山。州曰。既是羅漢為甚麼。卻作牛去。山曰。蒼天蒼天。州呵呵大笑。山曰。作甚麼。州曰。蒼天蒼天。山曰。這廝兒宛有大人之作。
天臺山拾得子
一日掃
【現代漢語翻譯】 現代漢語譯本：荊州華容的陳氏之子，在南嶽誦讀《法華經》，讀到《藥王品》時，經文說：『是真精進，是名真法供養如來。』（如來：佛的稱號）於是領悟了法華三昧（三昧：佛教用語，指止息雜念，使心專注於一境），獲得了旋陀羅尼（陀羅尼：總持的意思，能總攝憶持一切法），見到靈山一會（靈山：即靈鷲山，釋迦牟尼佛說法之地）的景象宛然未散。
泗州僧伽大聖
有人問：『師父您姓什麼？』僧伽大聖說：『你姓什麼？』那人問：『您是哪個國家的人？』僧伽大聖說：『你是哪個國家的人？』
天臺山豐干禪師
有一次，寒山問：『古鏡未磨時，如何照燭？』豐干禪師說：『冰壺無影像，猿猴探水月。』寒山說：『這是不照燭啊，請您再說說看。』豐干禪師說：『萬德不將來，教我道甚麼？』寒山、拾得都作禮而退。豐干禪師想要去游五臺山（五臺山：佛教名山），問寒山、拾得說：『你們和我一起去游五臺山，便是我的同道。若不和我一起去游五臺山，便不是我的同道。』寒山說：『你去游五臺山做什麼？』豐干禪師說：『禮文殊（文殊：文殊菩薩，佛教四大菩薩之一）。』寒山說：『你不是我的同道。』豐干禪師獨自進入五臺山，遇到一位老人，便問：『莫非是文殊菩薩嗎？』老人說：『豈可有二文殊？』豐干禪師作禮還未起身，忽然老人不見了（趙州禪師代說：『文殊！文殊！』）。
天臺山寒山子
有一次，眾僧烤茄子，寒山子將茄子串向一位僧人的背上打了一下。僧人回頭，寒山子舉起茄子串說：『這是什麼？』僧人說：『這風顛漢！』寒山子向旁邊的僧人說：『你說這位僧人費了我多少鹽醋？』有一次，趙州禪師游天臺山，在路上與寒山子相逢。寒山子見到牛的足跡，問趙州禪師說：『上座還認識牛嗎？』趙州禪師說：『不認識。』寒山子指著牛的足跡說：『這是五百羅漢（羅漢：佛教修行者）遊山。』趙州禪師說：『既然是羅漢，為什麼卻變成牛去了？』寒山子說：『蒼天啊蒼天！』趙州禪師呵呵大笑。寒山子說：『做什麼？』趙州禪師說：『蒼天啊蒼天！』寒山子說：『這廝兒宛然有大人之作。』
天臺山拾得子
一天，拾得子在掃地。
【English Translation】 English version: A son of the Chen family from Huarong, Jingzhou, was reciting the Lotus Sutra at Mount Nan. When he reached the Medicine King Chapter, the scripture said: 'This is true diligence, this is called true Dharma offering to the Tathagata.' (Tathagata: an epithet of the Buddha) Thereupon, he awakened to the Lotus Samadhi (Samadhi: a Buddhist term referring to the cessation of distractions and focusing the mind on one object), obtained the Revolving Dharani (Dharani: meaning 'total retention,' capable of encompassing and remembering all Dharmas), and saw the assembly at Mount Ling (Mount Ling: also known as Vulture Peak, where Shakyamuni Buddha preached) as if it had not dispersed.
The Great Sage Sengqie of Sizhou
Someone asked: 'What is your surname, Master?' The Great Sage Sengqie said: 'What is your surname?' The person asked: 'What country are you from?' The Great Sage Sengqie said: 'What country are you from?'
Chan Master Fenggan of Mount Tiantai
Once, Hanshan asked: 'When an ancient mirror is not yet polished, how does it illuminate?' Chan Master Fenggan said: 'An ice pitcher has no reflection, a monkey gropes for the moon in the water.' Hanshan said: 'This is not illuminating. Please say more.' Chan Master Fenggan said: 'Ten thousand virtues do not come, what can I say?' Hanshan and Shide both bowed and retreated. Chan Master Fenggan wanted to travel to Mount Wutai (Mount Wutai: a famous Buddhist mountain) and asked Hanshan and Shide: 'If you go with me to Mount Wutai, you are my companions. If you do not go with me to Mount Wutai, you are not my companions.' Hanshan said: 'What are you going to do at Mount Wutai?' Chan Master Fenggan said: 'To pay homage to Manjusri (Manjusri: Manjusri Bodhisattva, one of the four great Bodhisattvas in Buddhism).' Hanshan said: 'You are not my companion.' Chan Master Fenggan entered Mount Wutai alone and encountered an old man, and asked: 'Could you be Manjusri Bodhisattva?' The old man said: 'How could there be two Manjusris?' Chan Master Fenggan bowed but had not yet risen when suddenly the old man disappeared (Chan Master Zhaozhou said in his place: 'Manjusri! Manjusri!')
Hanshanzi of Mount Tiantai
Once, while the monks were roasting eggplants, Hanshanzi struck a monk on the back with a string of eggplants. The monk turned around, and Hanshanzi held up the string of eggplants and said: 'What is this?' The monk said: 'This crazy fool!' Hanshanzi said to the monks beside him: 'How much salt and vinegar do you think this monk cost me?' Once, Chan Master Zhaozhou was traveling to Mount Tiantai and met Hanshanzi on the road. Hanshanzi saw the tracks of an ox and asked Chan Master Zhaozhou: 'Does the Venerable One recognize the ox?' Chan Master Zhaozhou said: 'I do not recognize it.' Hanshanzi pointed to the tracks of the ox and said: 'These are the five hundred Arhats (Arhats: Buddhist practitioners) traveling in the mountains.' Chan Master Zhaozhou said: 'Since they are Arhats, why have they become oxen?' Hanshanzi said: 'Oh heavens, oh heavens!' Chan Master Zhaozhou laughed loudly. Hanshanzi said: 'What are you doing?' Chan Master Zhaozhou said: 'Oh heavens, oh heavens!' Hanshanzi said: 'This fellow truly has the makings of a great man.'
Shidezi of Mount Tiantai
One day, Shidezi was sweeping the floor.
地。寺主問。汝名拾得。因豐干拾得汝歸汝畢竟姓個甚麼。拾得放下掃帚。叉手而立。主再問。拾得拈掃帚。掃地而去。寒山捶胸曰。蒼天蒼天。拾得曰。作甚麼。山曰。不見道東家人死西家人助哀。二人作舞笑哭而出。國清寺半月念戒。眾集。拾得拍手曰。聚頭作想。那事如何。維那叱之。得曰。大德且住無嗔。即是戒。心凈即出家。我性與你合。一切法無差。
明州奉化縣布袋和尚
自稱契此。形裁腲(鳥罪切)脮(奴罪切)。蹙額皤腹。出語無定。寢臥隨處。常以杖荷一布囊並破席。凡供身之具。盡貯囊中。入廛肆聚落。見物則乞。或䤈醢魚𦵔。才接入口。分少許投囊中。時號長汀子。一日有僧。在師前行。師乃拊其背。僧回首。師曰。乞我一紋錢。曰道得。即與汝一紋。師放下布袋。叉手而立。白鹿和尚問如何是布袋。師便放下布袋。曰如何是布袋下事。師負之而去。先保福和尚問。如何是佛法大意。師放下布袋叉手。福曰。為祇如此。為更有向上事。師負之而去。師在街衢立。有僧問。和尚在這裡作甚麼。師曰。等個人。曰來也來也。(歸宗柔和尚別曰。歸去來)師曰。汝不是這個人。曰如何是這個人。師曰乞我一文錢。師有歌曰。祇個心心心是佛。十方世界最靈物。縱橫妙用可憐生。一切不
【現代漢語翻譯】 現代漢語譯本：寺主問：『你名叫拾得（Shi De），因為豐干（Feng Gan）拾到你帶回來，你到底姓什麼？』拾得放下掃帚，叉手而立。寺主再次問他，拾得拿起掃帚，掃地而去。寒山（Han Shan）捶胸說：『蒼天啊蒼天。』拾得說：『做什麼？』寒山說：『沒聽過嗎？東家死了西家幫忙哀悼。』兩人作舞，又笑又哭地走了出去。國清寺（Guoqing Temple）每月兩次念戒，大眾聚集。拾得拍手說：『聚在一起作想，那事怎麼樣？』維那（Vina，寺院中的一種職務）呵斥他。拾得說：『大德（Da De，對僧人的尊稱）且慢，不要生氣，不生氣就是戒。心清凈就是出家，我的本性與你相合，一切法沒有差別。』
明州（Mingzhou）奉化縣（Fenghua County）布袋和尚（Budai Monk）
自稱契此（Qici）。體態肥胖，額頭有皺紋，肚子很大。說話沒有定準，睡覺隨處都可以。常常用枴杖挑著一個布袋和破席，凡是生活用具，都裝在布袋里。進入街市村落，見到東西就乞討，或者酸醬魚肉等食物，剛接到嘴裡，就分出少許投到布袋中。當時人稱他為長汀子（Chang Ting Zi）。一天，有個僧人在他前面走，布袋和尚拍他的背。僧人回頭，布袋和尚說：『乞討我一文錢。』僧人說：『說得出來，就給你一文錢。』布袋和尚放下布袋，叉手而立。白鹿和尚（Bailu Monk）問：『如何是布袋？』布袋和尚就放下布袋。又問：『如何是布袋下事？』布袋和尚背起布袋走了。先保福和尚（Bao Fu Monk）問：『如何是佛法大意？』布袋和尚放下布袋，叉手而立。保福和尚說：『只是這樣嗎？還有更深層次的嗎？』布袋和尚背起布袋走了。布袋和尚站在街上，有僧人問：『和尚在這裡做什麼？』布袋和尚說：『等一個人。』僧人說：『來了來了。』（歸宗柔和尚（Guizong Rou Monk）另外說：『回去吧回去吧』）布袋和尚說：『你不是這個人。』僧人說：『如何是這個人？』布袋和尚說：『乞討我一文錢。』布袋和尚有歌唱道：『就是這個心心心是佛，十方世界最靈妙的物。縱橫妙用真是可愛，一切不』
【English Translation】 English version: The temple master asked: 'Your name is Shi De (Picked Up), because Feng Gan (Abundance Dry) picked you up and brought you back. What is your surname after all?' Shi De (Picked Up) put down his broom, clasped his hands and stood there. The temple master asked him again, Shi De (Picked Up) picked up the broom, swept the floor and left. Han Shan (Cold Mountain) beat his chest and said: 'Oh heavens, oh heavens.' Shi De (Picked Up) said: 'What are you doing?' Han Shan (Cold Mountain) said: 'Haven't you heard? When the east family dies, the west family helps with the mourning.' The two danced, laughed and cried as they went out. Guoqing Temple (National Purity Temple) held precepts twice a month, and the crowd gathered. Shi De (Picked Up) clapped his hands and said: 'Gathering together to think, how is that matter?' The Vina (Discipline Master) scolded him. Shi De (Picked Up) said: 'Virtuous One, please stop, do not be angry, not being angry is the precept. A pure heart is ordination, my nature is in harmony with yours, all dharmas are without difference.'
Budai Monk (Cloth Sack Monk) of Fenghua County (Abundant Transformation County), Mingzhou (Bright Prefecture)
He called himself Qici (Pleased With This). His figure was fat, with a wrinkled forehead and a large belly. His speech was uncertain, and he slept anywhere. He often carried a cloth bag and a broken mat on a staff. All his personal belongings were stored in the bag. He entered towns and villages, begging for whatever he saw, or pickled fish and meat. As soon as he received it, he would put a little into the bag. At that time, he was called Chang Ting Zi (Long Beach Person). One day, there was a monk walking in front of the master. The master patted him on the back. The monk turned his head, and the master said: 'Beg me for a wen (ancient coin).』 The monk said: 'If you can say it, I will give you a wen.' The master put down the cloth bag, clasped his hands and stood there. Bailu Monk (White Deer Monk) asked: 'What is the cloth bag?' The master put down the cloth bag. He asked: 'What is the matter under the cloth bag?' The master carried it away. Bao Fu Monk (Protecting Blessing Monk) asked: 'What is the great meaning of the Buddha Dharma?' The master put down the cloth bag and clasped his hands. Bao Fu Monk (Protecting Blessing Monk) said: 'Is that all? Is there anything more profound?' The master carried it away. The master stood on the street, and a monk asked: 'What are you doing here, monk?' The master said: 'Waiting for someone.' The monk said: 'Coming, coming.' (Guizong Rou Monk (Returning Lineage Gentle Monk) said separately: 'Go back, go back') The master said: 'You are not that person.' The monk said: 'Who is that person?' The master said: 'Beg me for a wen.' The master had a song that said: 'Just this mind, mind, mind is Buddha, the most spiritual thing in the ten directions. The wonderful use is so lovely, everything not'
如心真實。騰騰自在無所為。閑閑究竟出家兒。若睹目前真大道。不見纖毫也大奇。萬法何殊心何異。何勞更用尋經義。心王本自絕多知。智者祇明無學地。非聖非凡復若何。不強分別聖情孤。無價心珠本圓凈。凡是異相妄空呼。人能弘道道分明。無量清高稱道情。攜錫若登故國路。莫愁諸處不聞聲。又有偈曰。是非憎愛世偏多。子細思量柰我何。寬卻肚腸須忍辱。豁開心地任從他。若逢知己須依分。縱遇冤家也共和。若能了此心頭事。自然證得六波羅。我有一布袋。虛空無掛礙。展開遍十方。入時觀自在。吾有三寶堂。里空無色相。不高亦不低。無遮亦無障。學者體不如。來者難得樣。智慧解安排。千中無一匠。四門四果生。十方盡供養。吾有一軀佛。世人皆不識。不塑亦不裝。不雕亦不刻。無一滴灰泥。無一點彩色。人畫畫不成。賊偷偷不得。體相本自然。清凈非拂拭。雖然是一軀。分身千百億。又有偈曰。一缽千家飯。孤身萬里游。青目睹人少。問路白雲頭。梁貞明三年丙子三月。師將示滅。于岳林寺東廊下。端坐磐石。而說偈曰。彌勒真彌勒。分身千百億。時時示時人。時人自不識。偈畢。安然而化。其後復現於他州。亦負布袋而行。四眾競圖其像。
法華志言大士
壽春許氏子。弱冠游東都。
【現代漢語翻譯】 現代漢語譯本 如心真實，騰騰自在，無所作為。閒適自在，這才是真正的出家人。如果能親眼見到眼前這真實的大道，即使是最細微之處，也顯得非常奇妙。萬法之間有什麼區別？心又有什麼不同？何必還要費力去尋找經書的意義？心王本來就超越了各種知識分別，有智慧的人只是明白那無須學習的境界。既非聖人，又非凡人，那又是什麼呢？不強行分別，聖人的情懷也會顯得孤單。無價的心珠本來就是圓滿清凈的，凡是不同的表象，都是虛妄的空名。人如果能夠弘揚大道，道就會更加分明，無量的清高才配得上『道』的情懷。拄著錫杖如果走在回故鄉的路上，不要擔心各處聽不到你的名聲。 又有偈語說：『是非憎愛，世人大多如此，仔細思量，又能奈我何？放寬肚量，必須忍辱，敞開心地，任憑他人。如果遇到知己，必須互相依持，即使遇到冤家，也要和平共處。如果能夠明白這心中的事，自然就能證得六波羅蜜。』 我有一個布袋，虛空一般沒有掛礙。展開來遍佈十方，收起來時觀照自在。我有一個三寶堂，裡面空空蕩蕩，沒有色相。不高也不低，沒有遮擋也沒有障礙。學者的身體不如它，來的人難以得到它的模樣。智慧能夠安排它，一千個人中也沒有一個工匠。 四門四果由此而生，十方世界都來供養。我有一尊佛，世人都不認識。不用泥塑，也不用彩繪，不用雕刻，也不用琢磨。沒有一滴灰泥，沒有一點彩色。人畫也畫不成，賊偷也偷不走。它的體相本來就是自然，清凈得不用拂拭。雖然只是一尊，卻能分身千百億。 又有偈語說：『一缽乞討千家飯，孤身行走萬里路。能用青眼看我的人很少，問路只能問白雲。』梁貞明三年丙子三月，師父將要示寂，在岳林寺東廊下，端坐在磐石上，說了偈語：『彌勒真彌勒，分身千百億，時時示現世人，世人自己不認識。』說完偈語，安然而逝。之後又出現在其他州，仍然揹著布袋行走。四眾弟子爭相描繪他的畫像。 法華志言大士，壽春許氏之子，年輕時遊歷東都。
【English Translation】 English version If the mind is truly real, it is free and unconstrained, doing nothing. Leisurely and at ease, this is the true renunciant. If one can directly witness the true great path before one's eyes, even the slightest thing will appear wonderfully extraordinary. What difference is there between the myriad dharmas? What difference is there in the mind? Why bother to seek the meaning of scriptures? The mind-king is inherently beyond much knowing; the wise only understand the ground of no-learning. Neither saint nor ordinary person, then what is it? Without forced distinctions, the saint's feelings are solitary. The priceless mind-pearl is inherently round and pure; all different appearances are falsely called empty. If a person can propagate the Dao, the Dao will become clear. Limitless purity and loftiness befit the feelings of the Dao. Carrying a staff, if you walk on the road back to your homeland, do not worry that your name will not be heard everywhere. There is also a verse that says: 'Right and wrong, love and hate, the world is mostly like this. Thinking carefully, what can I do? Broaden your belly and endure humiliation. Open your heart and let others be as they are. If you meet a kindred spirit, you must rely on each other. Even if you meet an enemy, live in harmony. If you can understand this matter in your heart, you will naturally attain the six paramitas (Six Perfections).' I have a cloth bag, like the empty sky, without hindrance. Unfolding it, it pervades the ten directions; gathering it, I contemplate freely. I have a Three Jewels Hall, inside it is empty, without form. Neither high nor low, without cover or obstruction. The body of a scholar is not as good as it; those who come find it difficult to obtain its likeness. Wisdom can arrange it; among a thousand people, there is not one artisan. The Four Doors and Four Fruits (Sotapanna, Sakadagami, Anagami, and Arhat) arise from this, and the ten directions offer their support. I have a Buddha, whom the world does not recognize. It is not molded, nor painted, not carved, nor engraved. Without a drop of plaster, without a speck of color. People cannot paint it, thieves cannot steal it. Its form is inherently natural, pure and needing no wiping. Although it is one body, it can manifest billions of bodies. There is also a verse that says: 'One bowl for a thousand families' meals, alone traveling ten thousand miles. Few people look at me with kind eyes; asking for directions, I ask the white clouds.' In the third month of the year Bingzi of the Zhenming reign of the Liang dynasty, the master was about to enter nirvana. Under the east corridor of Yue Lin Temple, he sat upright on a rock and said the verse: 'Maitreya (The future Buddha) is the true Maitreya, dividing his body into billions. Constantly appearing to people, people do not recognize him themselves.' After reciting the verse, he passed away peacefully. Later, he appeared in other states, still carrying a cloth bag. The four assemblies vied to draw his image. Dashi Zhiyan of the Dharma Flower, son of the Xu family of Shouchun, traveled to the eastern capital in his youth.
繼得度於七俱胝院。留講肆久之。一日讀雲門錄。忽契悟。未幾宿命遂通。獨語笑。口吻囁嚅。日常不輟。世傳誦法華。因以名之。丞相呂許公問。佛法大意。師曰。本來無一物。一味卻成真。集仙王質問。如何是祖師西來意。師曰。青山影里潑藍起。寶塔高呤撼曉風。又曰。請法華燒香。師曰。未從齋戒覓。不向佛邊求。國子助教徐岳問。祖師西來意。師曰。街頭東畔底。徐曰。某甲未會。師曰。三般人會不得。僧問。世有佛不。師曰。寺里文殊。有問師凡邪聖邪。遂舉手曰。我不在此住。慶曆戊子十一月二十三日將化。謂人曰。我從無量劫來。成就逝多國土。分身揚化。今南歸矣。言畢右脅而逝。
扣冰澡先古佛
建寧新豐翁氏子。母夢比丘風神炯然荷錫求宿。人指謂曰。是辟支佛。已而孕。生於武宗會昌四年。香霧滿室。彌日不散。年十三求出家。父母許之。依烏山興福寺行全為師。咸通乙酉。落髮受具。初以講說為眾所歸。棄謁雪峰。手攜鳧茈一包醬一器獻之。峰曰。包中是何物。師曰鳧茈。峰曰。何處得來。師曰。泥中得。峰曰。泥深多少。師曰無丈數。峰曰。還更有么。曰轉有轉深。又問。器中何物。曰醬。峰曰。何處得來。曰自合得。峰曰。還熱也未。曰不較多。峰異之曰。子異日必為王
【現代漢語翻譯】 現代漢語譯本： 他後來在七俱胝院得度。在那裡講學很久。一天，他讀《雲門錄》，忽然領悟。不久，他獲得了宿命通，常常自言自語，口中唸唸有詞，每天不停。世人傳說他誦《法華經》，因此用這個稱呼他。丞相呂許公問他佛法的大意，他說：『本來無一物，一味卻成真。』集仙王質問他：『如何是祖師西來意？』他說：『青山影里潑藍起，寶塔高吟撼曉風。』又說：『請法華燒香。』他說：『未從齋戒覓，不向佛邊求。』國子助教徐岳問他：『祖師西來意？』他說：『街頭東畔底。』徐岳說：『我還不明白。』他說：『三般人會不得。』有僧人問：『世上有佛嗎？』他說：『寺里文殊（指文殊菩薩）。』有人問他：『是凡是聖？』他於是舉起手說：『我不在此住。』慶曆戊子年十一月二十三日，他將要圓寂，對人說：『我從無量劫以來，成就逝多（Jetavana）國土，分身揚化，現在要南歸了。』說完，右脅而逝。 扣冰澡先古佛 建寧新豐翁氏之子。他的母親夢見一位比丘（bhiksu），風采神俊，拿著錫杖請求借宿。有人指著他說：『這是辟支佛（Pratyekabuddha）。』不久就懷孕了。生於武宗會昌四年，香霧滿室，多日不散。十三歲時請求出家，父母答應了他。他依止烏山興福寺的行全為師。咸通乙酉年，落髮受具足戒。起初以講經說法被眾人推崇。後來他捨棄講說，去拜訪雪峰義存禪師。他手提一包鳧茈（一種植物）和一個醬罐獻給雪峰。雪峰問：『包里是什麼？』他回答：『鳧茈。』雪峰問：『從哪裡來的？』他回答：『泥里來的。』雪峰問：『泥有多深？』他回答：『沒有丈數。』雪峰問：『還有更多嗎？』他回答：『越多越深。』又問：『罐里是什麼？』他回答：『醬。』雪峰問：『還熱嗎？』他回答：『不差多少。』雪峰對他感到驚異，說：『你將來必定成為人王。』
【English Translation】 English version: Later, he attained enlightenment at the Jetavana Monastery. He stayed there for a long time, lecturing. One day, while reading the 'Yunmen Record,' he suddenly had an awakening. Soon after, he gained the power of remembering past lives, often talking to himself, mumbling, and doing so every day without stopping. People said that he recited the 'Lotus Sutra,' so they called him by that name. Prime Minister Lü Xu asked him about the main idea of the Buddha-dharma, and he said, 'Originally there is not a single thing, but a single flavor becomes true.' Wang Zhi of Jixian asked him, 'What is the meaning of the Patriarch's coming from the West?' He said, 'Blue rises in the shadow of the green mountains, the tall pagoda chants, shaking the morning breeze.' He also said, 'Please burn incense for the Lotus Sutra.' He said, 'Not seeking from fasting and purification, not seeking by the side of the Buddha.' Xu Yue, Assistant Instructor of the Imperial College, asked him, 'What is the meaning of the Patriarch's coming from the West?' He said, 'At the east side of the street.' Xu said, 'I still don't understand.' He said, 'Three kinds of people cannot understand.' A monk asked, 'Is there a Buddha in the world?' He said, 'Manjusri (Manjusri Bodhisattva) in the temple.' Someone asked him, 'Are you ordinary or a sage?' So he raised his hand and said, 'I do not dwell here.' On the twenty-third day of the eleventh month of the year of Wu Zi in the Qingli era, he was about to pass away, and he said to people, 'Since countless kalpas, I have accomplished the Jetavana (Jetavana) land, manifested bodies to spread the teachings, and now I am returning south.' After saying this, he passed away lying on his right side. Kou Bingzao, the Ancient Buddha He was the son of the Weng family of Xinfeng, Jianning. His mother dreamed of a bhiksu (bhiksu), with a bright and spirited demeanor, carrying a staff and asking for lodging. Someone pointed at him and said, 'This is a Pratyekabuddha (Pratyekabuddha).' Soon after, she became pregnant. He was born in the fourth year of the Huichang era of Emperor Wuzong, with fragrant mist filling the room, not dissipating for many days. At the age of thirteen, he asked to leave home, and his parents agreed. He relied on Xingquan of Wushan Xingfu Temple as his teacher. In the year of Yi You in the Xiantong era, he shaved his head and received the full precepts. Initially, he was revered by the masses for his lectures and explanations. Later, he abandoned lecturing and went to visit Zen Master Xuefeng Yicun. He carried a bag of arrowhead (a type of plant) and a jar of sauce as offerings to Xuefeng. Xuefeng asked, 'What is in the bag?' He replied, 'Arrowhead.' Xuefeng asked, 'Where did you get it?' He replied, 'From the mud.' Xuefeng asked, 'How deep is the mud?' He replied, 'No measure.' Xuefeng asked, 'Is there more?' He replied, 'The more there is, the deeper it is.' He also asked, 'What is in the jar?' He replied, 'Sauce.' Xuefeng asked, 'Is it still hot?' He replied, 'Not much difference.' Xuefeng was amazed by him and said, 'You will surely become a king in the future.'
者。師后自鵝湖歸溫嶺結庵。(今為永豐寺)繼居將軍巖。二虎侍側。神人獻地。為瑞巖院。學者爭集。嘗謂眾曰。古聖修行。須憑苦節。吾今夏則衣楮。冬則扣冰而浴。故世人號為扣冰古佛。后住靈曜。上堂。四眾云臻。教老僧說個甚麼。便下座。有僧燒炭。積成火龕曰。請師入此修行。曰真玉不隨流水化。琉璃爭奪眾星明。曰莫只這便是么。曰且莫認奴作郎。曰畢竟如何。曰梅華臘月開天成。戊子應閩主之召。延居內堂。敬拜曰。謝師遠降。賜茶次。師提起橐子曰。大王會么。曰不會。曰人王法王各自照了。留十日。以疾辭至。十二月二日。沐浴升堂。告眾而逝。王與道俗。備香薪蘇油茶毗之。祥耀滿山。獲舍利五色。塔于瑞巖正寢。謚曰妙應法威慈濟禪師。
千歲寶掌和尚
中印度人也。周威烈十二年丁卯。降神受質。左手握拳。七歲祝髮乃展。因名寶掌。魏晉間。東遊此土。入蜀。禮普賢留大慈。常不食。日誦般若等經千餘卷。有詠之者曰。勞勞玉齒寒。似迸巖泉急。有時中夜坐。階前神鬼泣。一日謂眾曰。吾有愿住世千歲。今年六百二十有六。故以千歲稱之。次游五臺。徙居祝融峰之華嚴。黃梅之雙峰。廬山之東林。尋抵建鄴。會達磨入梁。師就扣其旨。開悟。武帝高其道臘。延入內庭。未幾
【現代漢語翻譯】 現代漢語譯本：師父後來從鵝湖回到溫嶺，結廬隱居。（現在是永豐寺）之後住在將軍巖，有兩隻老虎在旁邊侍奉，神人獻地，建立了瑞巖院，學者們爭相聚集。師父曾經對眾人說：『古代聖賢修行，必須憑藉艱苦的節操。我現在夏天穿粗布衣，冬天敲冰洗浴。』所以世人稱我為扣冰古佛。後來住在靈曜。上堂說法時，四眾弟子云集，師父說：『教老僧說個什麼呢？』便下座。有僧人燒炭，堆積成火龕，說：『請師父進入這裡修行。』師父說：『真玉不會隨著流水而變化，琉璃怎能與眾星爭奪光明？』僧人說：『莫非這就是全部嗎？』師父說：『且不要認奴僕作郎君。』僧人說：『究竟如何？』師父說：『梅花在臘月開放，是天生的。』戊子年，應閩主的邀請，被迎請到內堂。閩主恭敬地拜見說：『感謝師父遠道而來。』賜茶時，師父提起行囊說：『大王會嗎？』閩主說：『不會。』師父說：『人王和法王各自照亮自己的領域。』住了十天，師父因病告辭離去。十二月二日，沐浴后升座，告別眾人而逝世。閩主與道俗之人，準備香木柴火和酥油，荼毗火化師父的遺體。祥光照耀滿山，獲得了五色舍利，建塔于瑞巖院的正寢。謚號為妙應法威慈濟禪師。 千歲寶掌和尚 是中印度人。周威烈王十二年丁卯年，降神受孕。出生時左手握拳，七歲時剃髮才展開。因此取名為寶掌。魏晉時期，東遊來到中國，進入蜀地，禮拜普賢菩薩，留在大慈寺。常常不吃飯，每天誦讀《般若經》等經典一千多卷。有人吟詠道：『辛勞地誦經，玉齒都感到寒冷，像迸發的巖泉一樣急促。有時半夜坐禪，階前有神鬼哭泣。』有一天對眾人說：『我發願住世一千歲，今年六百二十六歲，所以用千歲來稱呼我。』之後遊歷五臺山，遷居到祝融峰的華嚴寺，黃梅的四祖寺，廬山的東林寺，不久到達建鄴。適逢Bodhidharma（菩提達摩）來到梁朝，師父前去請教佛法的宗旨，開悟。梁武帝敬重他的道行和年齡，迎請到內庭。沒過多久...
【English Translation】 English version: Later, the master returned from Ehu (Goose Lake) to Wenling, where he built a hermitage. (Now Yongfeng Temple). Subsequently, he resided at General Rock, attended by two tigers. A deity offered land, establishing Ruiyan Monastery, attracting scholars who eagerly gathered. The master once told the assembly: 'Ancient sages cultivated themselves through rigorous discipline. I now wear coarse cloth in summer and break ice for bathing in winter.' Therefore, the world calls me the 'Ancient Buddha Who Breaks Ice.' Later, he resided at Lingyao. During an assembly, with the fourfold Sangha gathered, the master said, 'What shall I teach this old monk?' and then descended from the seat. A monk burned charcoal, forming a fire niche, and said, 'Please, Master, enter here for cultivation.' The master replied, 'True jade does not change with the flowing water; how can glass compete with the stars for brightness?' The monk asked, 'Is that all there is to it?' The master said, 'Don't mistake a servant for a master.' The monk asked, 'What is the ultimate truth?' The master said, 'Plum blossoms bloom in the twelfth month, a natural occurrence.' In the year of Wuzi, he accepted the invitation of the ruler of Min and was invited to reside in the inner hall. The ruler respectfully bowed and said, 'Thank you, Master, for coming from afar.' While offering tea, the master raised his bag and asked, 'Does the Great King understand?' The ruler replied, 'I do not.' The master said, 'The king of men and the king of Dharma each illuminate their own realms.' After staying for ten days, the master resigned due to illness. On the second day of the twelfth month, he bathed, ascended the platform, bid farewell to the assembly, and passed away. The ruler and the Daoist and lay followers prepared fragrant wood and ghee, cremating the master's body. Auspicious light filled the mountain, and five-colored sharira (relics) were obtained, and a pagoda was built in the main hall of Ruiyan Monastery. He was posthumously named 'Wonderful Response, Dharma Majesty, Compassionate Relief Chan Master.' Thousand-Year-Old Baozhang (Precious Palm) Monk Was a native of Central India. In the twelfth year of King Weilie of Zhou, the year of Dingmao, he was conceived by divine influence. His left hand was clenched at birth and only opened when he was tonsured at the age of seven. Hence, he was named Baozhang (Precious Palm). During the Wei and Jin dynasties, he traveled east to this land, entering Shu, where he paid homage to Samantabhadra (普賢) and stayed at Daci Temple. He often abstained from food and recited over a thousand volumes of the Prajna Sutra (般若經) and other scriptures daily. Someone composed a verse: 'Laboriously reciting, the jade teeth feel cold, like the rapid flow of a bursting spring. Sometimes sitting in meditation at midnight, gods and ghosts weep before the steps.' One day, he said to the assembly, 'I vow to live in the world for a thousand years. This year, I am six hundred and twenty-six years old, so I am called Thousand-Year-Old.' Later, he traveled to Mount Wutai, moved to Huayan Temple on Mount Zhurong, Shuangfeng Temple on Mount Huangmei, and Donglin Temple on Mount Lu, before arriving at Jianye. Coincidentally, Bodhidharma (菩提達摩) arrived in Liang, and the master went to inquire about the essence of the Dharma and attained enlightenment. Emperor Wu of Liang revered his virtue and age, inviting him to the inner court. Not long after...
如吳。有偈曰。梁城遇導師。參禪了心地。飄零二浙游。更盡佳山水。順流東下。由千頃至天竺。往鄮峰登太白。穿雁蕩盤礴于翠峰七十二庵。回赤城。憩雲門法華諸暨漁浦赤符大巖等處。返飛來。棲止石竇。有行盡支那四百州此中遍稱道人游之句。時貞觀十五年也。后居浦江之寶嚴。與朗禪師友善。每通問遣。白犬馳往。朗亦以青猿為使令。故題朗壁曰。白犬銜書至。青猿洗缽回。師所經處后。皆成寶坊。顯慶二年正且。手塑一像。至九日像成。問其徒慧云曰。此肖誰。云曰。與和尚無異。即澡浴易衣趺坐。謂云曰。吾住世已一千七十二年。今將謝世。聽吾偈曰。本來無生死。今亦示生死。我得去住心。地生復來此。頃時囑曰。吾滅后六十年。有僧來取吾骨。勿拒。言訖而逝。入滅五十四年。有刺浮長老。自雲門至塔所。禮曰。冀塔洞開。少選塔戶果啟。其骨連環若黃金。浮即持往秦望山。建窣堵波奉藏。以周威烈丁卯。至唐高宗顯慶丁巳。考之實一千七十二年。抵此土歲歷四百餘。僧史皆失載。開元中慧雲門人宗一者。嘗勒石識之。
五燈嚴統卷第二 卍新續藏第 80 冊 No. 1568 五燈嚴統(第1卷-第9卷)
五燈嚴統卷第三
六祖大鑒禪師法嗣
南嶽懷讓禪師者
【現代漢語翻譯】 如吳（地名）。有偈（佛教詩歌）曰：『梁城（地名）遇導師（指引方向的人），參禪（通過冥想來認識真理）了心地（本性）。飄零二浙（浙江的古稱）游，更盡佳山水。順流東下，由千頃（地名）至天竺（古代對印度的稱謂）。往鄮峰（山名）登太白（山名），穿雁蕩（山名）盤礴于翠峰（山名）七十二庵。回赤城（山名）。憩雲門（寺廟名）法華（寺廟名）諸暨（地名）漁浦（地名）赤符（地名）大巖（地名）等處。返飛來（山名）。棲止石竇（地名）。』有『行盡支那（古代對中國的稱謂）四百州，此中遍稱道人游』之句。時貞觀（唐太宗年號）十五年也。后居浦江（地名）之寶嚴（寺廟名），與朗禪師（人名）友善。每通問遣，白犬馳往。朗亦以青猿為使令。故題朗壁曰：『白犬銜書至，青猿洗缽回。』師所經處后，皆成寶坊（寺廟）。顯慶（唐高宗年號）二年正且，手塑一像。至九日像成。問其徒慧云（人名）曰：『此肖誰？』云曰：『與和尚（對僧人的尊稱）無異。』即澡浴易衣趺坐。謂云曰：『吾住世已一千七十二年，今將謝世。聽吾偈曰：本來無生死，今亦示生死。我得去住心，地生復來此。』頃時囑曰：『吾滅后六十年，有僧來取吾骨，勿拒。』言訖而逝。入滅五十四年，有刺浮長老（人名），自雲門（寺廟名）至塔所，禮曰：『冀塔洞開。』少選塔戶果啟。其骨連環若黃金。浮即持往秦望山（山名），建窣堵波（佛塔）奉藏。以周威烈（周朝君主）丁卯，至唐高宗顯慶（唐高宗年號）丁巳，考之實一千七十二年。抵此土歲歷四百餘。僧史皆失載。開元（唐玄宗年號）中慧云（人名）門人宗一（人名）者，嘗勒石識之。 五燈嚴統卷第二 卍新續藏第 80 冊 No. 1568 五燈嚴統(第1卷-第9卷) 五燈嚴統卷第三 六祖大鑒禪師法嗣 南嶽懷讓禪師者
【English Translation】 Like Wu (place name). There is a Gatha (Buddhist verse) that says: 'Meeting a guide (someone who points the way) in Liang City (place name), understanding the mind-ground (true nature) through Chan (meditation to realize the truth). Wandering in the two Zhe (ancient name for Zhejiang), fully enjoying the beautiful mountains and rivers. Going downstream to the east, from Qianqing (place name) to Tianzhu (ancient name for India). Going to Mao Peak (mountain name) and climbing Tai Bai (mountain name), traversing Yandang (mountain name) and lingering at the seventy-two hermitages of Cui Peak (mountain name). Returning to Chi Cheng (mountain name). Resting at Yunmen (temple name), Fahua (temple name), Zhuji (place name), Yupu (place name), Chifu (place name), Da Yan (place name), and other places. Returning to Feilai (mountain name). Dwelling at Shi Dou (place name).' There is the line: 'Having traveled all four hundred provinces of Zhina (ancient name for China), everywhere here they praise the Daoist's travels.' This was in the fifteenth year of Zhenguan (reign title of Emperor Taizong of Tang). Later, he resided at Baoyan (temple name) in Pujiang (place name), and was friendly with Chan Master Lang (person's name). Whenever they exchanged messages, a white dog would run back and forth. Lang also used a blue monkey as a messenger. Therefore, he inscribed on Lang's wall: 'The white dog brings the letter, the blue monkey washes the bowl.' The places the master passed through later all became precious monasteries (temples). In the first month of the second year of Xianqing (reign title of Emperor Gaozong of Tang), he sculpted a statue by hand. By the ninth day, the statue was completed. He asked his disciple Huiyun (person's name): 'Who does this resemble?' Yun said: 'It is no different from the Abbot (a respectful term for a monk).' Then he bathed, changed clothes, and sat in the lotus position. He said to Yun: 'I have lived in this world for one thousand and seventy-two years, and now I am about to pass away. Listen to my Gatha: Originally there is no birth and death, now I also show birth and death. I have obtained the mind of going and staying, born on earth and returning here.' After a while, he instructed: 'Sixty years after my passing, a monk will come to take my bones, do not refuse.' After speaking, he passed away. Fifty-four years after his passing, Elder Ci Fu (person's name) came from Yunmen (temple name) to the pagoda, and bowed, saying: 'I hope the pagoda will open.' After a short while, the pagoda door opened. His bones were linked together like gold. Fu then took them to Qinwang Mountain (mountain name) and built a stupa (Buddhist pagoda) to enshrine them. From the Dingmao year of King Weilie of Zhou to the Ding Si year of Xianqing (reign title of Emperor Gaozong of Tang), it was actually one thousand and seventy-two years. Arriving in this land, it has been more than four hundred years. The monastic histories have all lost the record. During the Kaiyuan (reign title of Emperor Xuanzong of Tang) period, Zongyi (person's name), a disciple of Huiyun (person's name), once inscribed it on a stone to record it. Volume 2 of the Wudeng Yantong Continuation of the Tripitaka, Volume 80, No. 1568, Wudeng Yantong (Volumes 1-9) Volume 3 of the Wudeng Yantong Successor of the Sixth Patriarch, Chan Master Dajian Chan Master Huairang of Nanyue
姓杜氏金州人也。于唐儀鳳二年四月八日降誕。感白氣應于玄像在安康之分。太史瞻見。奏聞高宗皇帝。帝乃問。是何祥瑞。太史對曰。國之法器。不染世榮。帝傳來金州太守韓。偕親往。存慰其家。家有三子。唯師最小。炳然殊異。性唯恩讓。父乃安名懷讓。年十歲。時唯樂佛書。時有三藏玄靜過含。告其父母曰。此子若出家。必獲上乘。廣度眾生。至垂拱三年。方十五歲。辭親往荊州玉泉寺。依弘景律師出家。通天二年。受戒。后習毗尼藏。一日自嘆曰。夫出家者。為無為法。天上人間。無有勝者。時同學坦然。知師志氣高邁。勸師謁嵩山安和尚。安啓發之。乃直指詣曹溪。參六祖。祖問。甚麼處來。曰嵩山來。祖曰。甚麼物恁么來。師無語。遂經八載。忽然有省。乃白祖曰。某甲有個會處。祖曰。作么生。師曰。說似一物即不中。祖曰。還假修證否。師曰。修證則不無。污染即不得。祖曰。祇此不污染。諸佛之所護念。汝既如是。吾亦如是。西天般若多羅讖汝。足下出一馬駒。踏殺天下人。病在汝心。不須速說。師執侍左右。一十五年。先天二年。往衡岳。居般若寺。開元中。有沙門道一。(即馬祖也)在衡岳山。常習坐禪。師知是法器。往問曰。大德坐禪圖甚麼。一曰。圖作佛。師乃取一磚。于彼庵前
石上磨。一曰。磨作甚麼。師曰。磨作鏡。一曰。磨磚豈得成鏡邪。師曰。磨磚既不成鏡。坐禪豈得作佛。一曰。如何即是。師曰。如牛駕車。車若不行。打車即是。打牛即是。一無對。師又曰。汝學坐禪。為學坐佛。若學坐禪。禪非坐臥。若學坐佛。佛非定相。于無住法。不應取捨。汝若坐佛。即是殺佛。若執坐相。非達其理。一聞示誨。如飲醍醐。禮拜問曰。如何用心。即合無相三昧。師曰。汝學心地法門。如下種子。我說法要。譬彼天澤。汝緣合故。當見其道。又問。道非色相。云何能見。師曰。心地法眼能見乎道。無相三昧亦復然矣。一曰。有成壞否。師曰。若以成壞聚散而見道者。非見道也。聽吾偈曰。心地含諸種。遇澤悉皆萌。三昧華無相。何壞復何成。一蒙開悟。心意超然。侍奉十秋。日益玄奧。入室弟子總有六人。師各印可曰。汝等六人。同證吾身。各契其一。一人得吾眉。善威儀。(常浩)一人得吾眼。善顧盻。(智達)一人得吾耳。善聽理。(坦然)一人得吾鼻。善知氣。(神照)一人得吾舌。善譚說。(嚴峻)一人得吾心。善古今。(道一)又曰。一切法皆從心生。心無所生。法無所住。若達心地。所作無礙。非遇上根。宜慎辭哉。有一大德問。如鏡鑄像。像成后。未審光向甚麼處去。師曰。
【現代漢語翻譯】 現代漢語譯本 石上磨（Shi Shang Mo）。一人問道：『磨石作什麼？』 師父說：『磨石用來作鏡子。』 那人說：『磨磚頭怎麼能磨成鏡子呢？』 師父說：『磨磚頭既然不能磨成鏡子，那麼坐禪又怎麼能成佛呢？』 那人問：『那怎麼樣才是對的呢？』 師父說：『就像牛拉車，車子如果不行進，打車是對的，還是打牛是對的？』 那人無言以對。師父又說：『你學坐禪，是爲了學坐著的佛嗎？如果學坐禪，禪不在於坐臥。如果學坐佛，佛沒有固定的形象。對於不住于任何地方的法，不應該有所取捨。你如果執著于坐佛，那就是在殺佛。如果執著于坐相，就不能通達真理。』 那人聽了教誨，如同喝了醍醐（Ti Hu，比喻美妙的佛法），禮拜問道：『如何用心，才能契合無相三昧（Wu Xiang San Mei，不執著于任何外在表象的禪定狀態）？』 師父說：『你學習心地法門，就像播下種子。我說法的要義，就像天降甘霖。你因緣聚合，自然會見到真道。』 又問：『道沒有色相，怎麼能見到呢？』 師父說：『心地的法眼能夠見到道。無相三昧也是這樣。』 那人說：『有成壞嗎？』 師父說：『如果以成壞聚散來看待道，那就不是見道。聽我的偈語：心地包含各種種子，遇到雨露都會萌芽。三昧之花沒有固定的形象，哪裡會有壞滅和成就呢？』 那人因此開悟，心意超脫。侍奉師父十年，日益領悟玄奧。入室弟子共有六人。師父分別印證他們說：『你們六人，共同印證我的法身，各自契合其中的一部分。一人得到我的眉毛，善於威儀（Chang Hao）。一人得到我的眼睛，善於顧盼（Zhi Da）。一人得到我的耳朵，善於聽取道理（Tan Ran）。一人得到我的鼻子，善於知曉氣息（Shen Zhao）。一人得到我的舌頭，善於談論說法（Yan Jun）。一人得到我的心，善於通曉古今（Dao Yi）。』 又說：『一切法都從心生，心沒有生處，法沒有住處。如果通達心地，所作所為就沒有障礙。如果不是上等根器的人，應該謹慎言辭啊。』 有一位大德問道：『如果像用鏡子鑄造佛像，佛像鑄成后，不知道光芒到哪裡去了？』 師父說：
【English Translation】 English version Shi Shang Mo (Stone Grinding). Someone asked: 'What is the grinding stone for?' The master said: 'The grinding stone is for making a mirror.' That person said: 'How can grinding a brick make a mirror?' The master said: 'Since grinding a brick cannot make a mirror, how can sitting in meditation become a Buddha?' That person asked: 'Then what is right?' The master said: 'It's like an ox pulling a cart. If the cart doesn't move, is it right to hit the cart, or is it right to hit the ox?' That person was speechless. The master then said: 'Are you learning to sit in meditation to become a sitting Buddha? If you are learning to sit in meditation, meditation is not about sitting or lying down. If you are learning to become a sitting Buddha, the Buddha has no fixed form. For the Dharma that does not abide anywhere, you should not grasp or reject anything. If you cling to the sitting Buddha, you are killing the Buddha. If you cling to the appearance of sitting, you cannot attain the truth.' That person, upon hearing the teachings, felt like drinking Ti Hu (nectar, a metaphor for wonderful Buddhist teachings), bowed and asked: 'How should I use my mind to be in accord with Wu Xiang San Mei (Samadhi without form, a state of meditation without attachment to external appearances)?' The master said: 'Your learning of the Dharma of the Mind-Ground is like sowing seeds. My essential teachings are like heavenly dew. When your conditions come together, you will naturally see the true path.' He then asked: 'The path has no form, how can it be seen?' The master said: 'The Dharma-eye of the Mind-Ground can see the path. Wu Xiang San Mei is also like this.' That person said: 'Is there formation and destruction?' The master said: 'If you see the path in terms of formation, destruction, gathering, and scattering, then you have not seen the path. Listen to my verse: The Mind-Ground contains all kinds of seeds, and they all sprout when they encounter rain. The flower of Samadhi has no form, so how can there be destruction or formation?' That person was thus enlightened, and his mind transcended. He served the master for ten years, increasingly understanding the profound mysteries. There were a total of six inner-chamber disciples. The master individually affirmed them, saying: 'You six people, together you prove my Dharma-body, each of you in accord with one aspect of it. One person has obtained my eyebrows, good at dignified deportment (Chang Hao). One person has obtained my eyes, good at looking around (Zhi Da). One person has obtained my ears, good at listening to reason (Tan Ran). One person has obtained my nose, good at knowing the breath (Shen Zhao). One person has obtained my tongue, good at eloquent speech (Yan Jun). One person has obtained my heart, good at understanding the past and present (Dao Yi).' He also said: 'All Dharmas arise from the mind, the mind has no place of arising, and the Dharma has no place of abiding. If you understand the Mind-Ground, there will be no obstacles in what you do. If you are not a person of superior capacity, you should be careful in your words.' A virtuous monk asked: 'If it is like casting a Buddha image from a mirror, after the image is cast, I don't know where the light goes?' The master said:
如大德為童子時。相貌何在。(法眼別云。阿那個是太德鑄成底像)曰。祇如像成后。為甚麼不鑑照。師曰。雖然不鑑照。謾他一點不得。后馬大師闡化于江西。師問眾曰。道一為眾說法否。眾曰。已為眾說法。師曰。總未見人。持個訊息來。眾無對。因遣一僧去囑曰。待伊上堂時。但問作么生。伊道底言語記將來。僧去。一如師旨。回謂師曰。馬師曰。自從胡亂后。三十年不曾少鹽醬。師然之。天寶三年八月十一日。圓寂于衡岳。謚大慧禪師。最勝輪之塔。
南嶽讓禪師法嗣(第一世)
江西道一禪師
漢州什邡縣人也。姓馬氏。本邑羅漢寺出家。容貌奇異。牛行虎視。引舌過鼻。足下有二輪文。幼歲依資州唐和尚落髮。受具于渝州圓律師。唐開元中。習禪定於衡岳山中。遇讓和尚。同參六人。唯師密受心印。(讓之一。猶思之遷也。同源而異派故禪法之盛。始於二師。劉軻云。江西主大寂。湖南主石頭。往來憧憧。不見二大士。為無知矣。西天般若多羅記達磨云。震旦雖闊無別路。要假兒孫腳下行。金雞解銜一粒粟。供養十方羅漢僧。又六祖謂讓和尚曰。向後佛法從汝邊去。馬駒蹋殺天下人。厥後江西嗣法佈於天下。時號馬祖)始自建陽佛跡嶺。遷至臨川。次至南康龔公山。大曆中。隸名于鐘
【現代漢語翻譯】 現代漢語譯本： 如果大德還是童子的時候，他的相貌在哪裡？（法眼禪師另外說道：『哪個像是太德鑄造成的？』）有人說：『既然像已經鑄成，為什麼不照鏡子呢？』禪師說：『雖然不照鏡子，也騙不了他一點。』後來馬祖大師在江西弘揚佛法，禪師問大眾說：『道一有沒有為大眾說法？』大眾說：『已經為大眾說法了。』禪師說：『總沒有見到有人拿個訊息來。』沒有人回答。於是派一個僧人去囑咐說：『等他上堂的時候，只問他作么生（如何是道）。他說的言語都記下來。』僧人去了，完全按照禪師的旨意。回來告訴禪師說：『馬祖說：自從胡亂后，三十年不曾少鹽醬。』禪師認可了他的說法。天寶三年八月十一日，在衡岳圓寂。謚號大慧禪師，建最勝輪之塔。 南嶽懷讓禪師法嗣（第一世） 江西道一禪師 是漢州什邡縣人。姓馬。在本縣羅漢寺出家。容貌奇異，有牛一樣的步伐和老虎一樣的眼神，能伸出舌頭舔到鼻子，腳下有二輪文。幼年時依止資州唐和尚剃度，在渝州圓律師處受具足戒。唐開元年間，在衡岳山中習禪定。遇到懷讓和尚，一同參禪的有六人，只有道一禪師秘密地接受了心印。（懷讓是六祖慧能的弟子，類似於神思之於慧能。同出一源而發展出不同的流派，所以禪法的興盛，始於這兩位大師。劉軻說：江西以馬祖道一為主，湖南以石頭希遷為主。來來往往的人，如果沒見過這兩位大師，就是無知了。西天般若多羅預言達摩時說：震旦雖然廣闊沒有別的路，要依靠兒孫的腳下行。金雞能銜一粒粟，供養十方羅漢僧。六祖慧能對懷讓和尚說：以後佛法從你這邊傳出去，馬駒會踏殺天下人。後來江西的嗣法傳遍天下，當時號稱馬祖。）開始在建陽佛跡嶺，遷到臨川，然後到南康龔公山。大曆年間，隸屬於鐘陵。
【English Translation】 English version: If the Great Virtue (Da De) was still a child, where was his appearance? (Fayan (法眼) - Dharma Eye- said separately: 'Which image was cast by Tai De (太德)?') Someone said, 'Since the image has been cast, why doesn't it look in the mirror?' The Master said, 'Although it doesn't look in the mirror, it can't deceive him in the slightest.' Later, Great Master Ma (馬祖 - Mazu) expounded the Dharma in Jiangxi. The Master asked the assembly, 'Has Daoyi (道一) preached the Dharma for the assembly?' The assembly said, 'He has already preached the Dharma for the assembly.' The Master said, 'I haven't seen anyone bring a message.' No one answered. So he sent a monk to instruct him, saying, 'When he ascends the hall, just ask him 'What is it (作麼生)?' Remember the words he says.' The monk went and followed the Master's instructions exactly. He returned and told the Master, 'Master Ma said, 'Since the chaos, I haven't lacked salt and soy sauce for thirty years.' The Master approved of his statement. On the eleventh day of the eighth month of the third year of Tianbao, he passed away in Hengyue. His posthumous title was Great Wisdom Chan Master (大慧禪師), and the Most Victorious Wheel Pagoda was built. Lineage of Chan Master Huairang of Nanyue (南嶽懷讓禪師) (First Generation) Chan Master Daoyi of Jiangxi (江西道一禪師) He was from Shifang County, Hanzhou. His surname was Ma (馬). He became a monk at Luohan Temple (羅漢寺) in his county. His appearance was extraordinary, with the gait of an ox and the gaze of a tiger. He could extend his tongue past his nose, and there were two wheel patterns under his feet. In his youth, he followed the monk Tang of Zizhou to have his head shaved, and he received the full precepts from Vinaya Master Yuan of Yuzhou. During the Kaiyuan period of the Tang Dynasty, he practiced Chan meditation in the Hengyue Mountains. He met the monk Huairang (懷讓). There were six people who practiced Chan together, but only Chan Master Daoyi secretly received the mind seal. (Huairang was a disciple of the Sixth Patriarch Huineng (六祖慧能), similar to Shensi's relationship with Huineng. They came from the same source but developed different schools, so the flourishing of Chan Buddhism began with these two masters. Liu Ke said, 'Jiangxi is dominated by Mazu Daoyi, and Hunan is dominated by Shitou Xiqian (石頭希遷). Those who come and go, if they have not seen these two great masters, are ignorant.' Prajnatara of Western India predicted about Bodhidharma, saying, 'Although China is vast, there is no other way. It is necessary to rely on the feet of descendants. The golden rooster can hold a grain of millet in its beak to offer to the Arhats of the ten directions.' The Sixth Patriarch Huineng said to the monk Huairang, 'In the future, the Buddha-dharma will spread from your side, and the colt will trample to death the people of the world.' Later, the lineage of Jiangxi spread throughout the world, and at that time it was called Mazu.) He started at the Buddha Foot Ridge (佛跡嶺) in Jianyang, moved to Linchuan, and then to Gonggong Mountain (龔公山) in Nankang. During the Dali period, he was affiliated with Zhongling.
陵開元寺。時連帥路嗣恭。聆風景慕。親受宗旨。由是四方學者雲集座下。一日謂眾曰。汝等諸人。各信自心是佛。此心即是佛心。達磨大師。從南天竺國。來至中華。傳上乘一心之法。令汝等開悟。又引楞伽經文。以印眾生心地。恐汝顛倒不自信。此一心之法。各各有之。故楞伽經以佛語心為宗。無門為法門。夫求法者。應無所求。心外無別佛。佛外無別心。不取善。不捨惡。凈穢兩邊俱不依怙。達罪性空。唸唸不可得。無自性故。故三界唯心森羅萬象。一法之所印。凡所見色。皆是見心。心不自心。因色故有。汝但隨時言說。即事即理。都無所礙。菩提道果亦復如是。於心所生。即名為色。知色空故。生即不生。若了此意。乃可隨時著衣吃飯。長養聖胎。任運過時。更有何事。汝受吾教。聽吾偈曰。心地隨時說。菩提亦祗寧。事理俱無礙。當生即不生。僧問。和尚為甚麼。說即心即佛。師曰。為止小兒啼。曰啼止時如何。師曰。非心非佛。曰除此二種人來。如何指示。師曰。向伊道不是物。曰忽遇其中人來時如何。師曰。且教伊體會大道。問如何是西來意。師曰。即今是甚麼意。龐居士問。不昧本來人。請師高著眼。師直下覷。士曰。一等沒絃琴。唯師彈得妙。師直上覷。士禮拜。師歸方丈。居士隨後曰。適來弄
【現代漢語翻譯】 現代漢語譯本： 在陵開元寺，當時連帥路嗣恭，仰慕佛法，親自接受禪宗宗旨。因此，四方學者雲集座下。一日，他對眾人說：『你們這些人，各自相信自己的心就是佛，此心即是佛心。達磨大師，從南天竺國來到中華，傳授上乘一心之法，讓你們開悟。』 他又引用《楞伽經》的經文，來印證眾生的心地，恐怕你們顛倒，不相信自己本具的此一心之法。所以《楞伽經》以佛語心為宗旨，無門為法門。求法的人，應該無所求。心外沒有別的佛，佛外沒有別的心。不執取善，不捨棄惡，清凈和污穢兩邊都不依附。明白罪性本空，唸唸不可得，因為沒有自性。所以三界唯心，森羅萬象，都是一法所印證的。凡所見到的色相，都是見心。心不自己見心，因為色相的緣故才有。你們只要隨時言說，即事即理，都沒有障礙。菩提道果也是這樣，從心中所生，就叫做色。知道色是空的緣故，生就是不生。如果明白了此意，就可以隨時穿衣吃飯，長養聖胎，順其自然地過日子，還有什麼事呢？你們接受我的教誨，聽我的偈子：『心地隨時說，菩提亦只寧。事理俱無礙，當生即不生。』 有僧人問：『和尚為什麼說即心即佛？』 師父說：『爲了止住小兒啼哭。』 僧人問：『啼哭停止時如何？』 師父說：『非心非佛。』 僧人問：『除了這兩種人之外，如何指示？』 師父說：『告訴他不是物。』 僧人問：『忽然遇到其中之人來時如何？』 師父說：『且教他體會大道。』 僧人問：『如何是西來意？（Bodhidharma (達磨) 從西方帶來的禪宗真意）』 師父說：『現在是什麼意？』 龐居士（Layman Pang (龐居士)）問：『不昧本來人（one who is not obscured from their original nature），請師父高著眼。』 師父直接向下看。 龐居士說：『一等沒絃琴，唯師彈得妙。』 師父直接向上看。 龐居士禮拜，師父回到方丈。居士隨後說：『適來弄巧（just showing off）。』
【English Translation】 English version: At Kaiyuan Temple in Ling, at that time, Lian Shuai Lu Sigong (連帥路嗣恭, a military commissioner) admired Buddhism and personally received the tenets of the Chan (禪宗) school. Therefore, scholars from all directions gathered under his seat. One day, he said to the assembly: 'All of you, each believe that your own mind is the Buddha; this mind is the Buddha-mind. Bodhidharma (達磨大師), from South India, came to China to transmit the supreme one-mind Dharma, enabling you to awaken.' He also quoted the verses of the Laṅkāvatāra Sūtra (楞伽經) to seal the minds of sentient beings, fearing that you would be deluded and not believe in this one-mind Dharma that you inherently possess. Therefore, the Laṅkāvatāra Sūtra takes the Buddha's words and mind as its essence, and no-gate as the Dharma-gate. Those who seek the Dharma should seek nothing. Outside the mind, there is no other Buddha; outside the Buddha, there is no other mind. Do not grasp at good, do not abandon evil; do not rely on either the pure or the impure. Understand that the nature of sin is empty, and that each thought is unattainable because it has no self-nature. Therefore, the three realms are only mind, and the myriad phenomena are sealed by one Dharma. All that is seen is seeing the mind. The mind does not see itself; it exists because of form. You only need to speak at any time, that is, in the event, that is, in the principle, there is no obstacle. The Bodhi (菩提) path and fruit are also like this; what arises from the mind is called form. Knowing that form is empty, arising is not arising. If you understand this meaning, then you can wear clothes and eat at any time, nourish the sacred embryo, and pass the time naturally. What else is there to do? You receive my teachings, listen to my verse: 'The mind-ground speaks at any time, Bodhi is also just tranquil. Events and principles are both unobstructed; when arising, it is not arising.' A monk asked: 'Why does the abbot say that the mind is the Buddha?' The master said: 'To stop a child from crying.' The monk asked: 'What about when the crying stops?' The master said: 'Neither mind nor Buddha.' The monk asked: 'Apart from these two kinds of people, how do you instruct?' The master said: 'Tell him it is not a thing.' The monk asked: 'What if you suddenly encounter one of those people?' The master said: 'Then teach him to understand the Great Way.' The monk asked: 'What is the meaning of the Western Coming? (Bodhidharma's (達磨) intention in coming from the West)' The master said: 'What is the meaning of right now?' Layman Pang (龐居士) asked: 'One who is not obscured from their original nature, please master, cast a high eye.' The master looked directly down. Layman Pang said: 'An equal stringless zither, only the master can play it wonderfully.' The master looked directly up. Layman Pang bowed, and the master returned to his room. The layman followed and said: 'Just showing off.'
巧成拙。又問。如水無筋骨。能勝萬斛舟。此理如何。師曰。這裡無水亦無舟。說甚麼筋骨。一夕西堂百丈南泉隨侍玩月次。師問。正恁么時如何。堂曰。正好供養。丈曰。正好修行。泉拂袖便行。師曰。經入藏。禪歸海。唯有普愿。獨超物外。百丈問。如何是佛法旨趣。師曰。正是汝放身命處。師問百丈。汝以何法示人。丈豎起拂子。師曰。祇這個為當別有。丈拋下拂子。僧問。如何得合道。師曰。我早不合道。問如何是西來意。師便打曰。我若不打汝。諸方笑我也。有小師耽源行腳回。于師前畫個圓相。就上拜了立。師曰。汝莫欲作佛否。曰。某甲不解捏目。師曰。吾不如汝。小師不對。鄧隱峰辭師。師曰。甚麼處去。曰石頭去。師曰。石頭路滑。曰竿木隨身。逢場作戲。便去。才到石頭。即繞禪床一匝。振錫一聲。問是何宗旨。石頭曰。蒼天蒼天。峰無語。卻回舉似師。師曰。汝更去問。待他有答。汝便噓兩聲。峰又去。依前問。石頭乃噓兩聲。峰又無語。回舉似師。師曰。向汝道。石頭路滑。有僧于師前作四畫。上一畫長。下三畫短。曰不得道一畫長三畫短。離此四字外。請和尚答。師乃畫地一畫曰。不得道長短。答汝了也。(忠國師聞別云。何不問老僧)有講僧來問曰。未審禪宗傳持何法。師卻問曰。座主
【現代漢語翻譯】 現代漢語譯本： 巧成拙。（意為：聰明反被聰明誤）又問：『水沒有筋骨，卻能承載萬斛（古代容量單位，一斛約為五斗）的船，這是什麼道理？』 師父說：『這裡既沒有水，也沒有船，說什麼筋骨？』 一天晚上，西堂、百丈、南泉跟隨師父賞月。師父問：『正在這個時候，如何？』 西堂說：『正好用來供養。』 百丈說：『正好用來修行。』 南泉拂袖便走。師父說：『經書進入藏經閣，禪法歸於大海，只有普愿，獨自超越于萬物之外。』 百丈問：『什麼是佛法的旨趣？』 師父說：『正是你放下身命的地方。』 師父問百丈：『你用什麼法來開示他人？』 百丈豎起拂子（一種禪宗法器）。師父說：『只有這個，還是有別的？』 百丈放下拂子。 有僧人問：『如何才能與道相合？』 師父說：『我早就沒有與道相合。』 問：『什麼是西來意（禪宗用語，指達摩祖師從西方來到中國的目的）？』 師父便打他，說：『我若不打你，會被各方禪師笑話。』 有個小師父耽源（人名）行腳（雲遊參學）回來，在師父面前畫了個圓相（佛教影象，象徵圓滿），就在圓相上拜了拜，然後站立。師父說：『你莫非想要成佛嗎？』 耽源說：『我不會捏目（捏造虛妄）。』 師父說：『我不如你。』 耽源沒有回答。 鄧隱峰（人名）向師父辭行。師父問：『去哪裡？』 鄧隱峰說：『去石頭（指石頭希遷禪師）。』 師父說：『石頭路滑。』 鄧隱峰說：『竿木隨身，逢場作戲（意為：自有應對之法）。』 便去了。剛到石頭希遷那裡，就繞著禪床轉了一圈，振錫（錫杖，僧人所持法器）一聲，問：『這是什麼宗旨？』 石頭希遷說：『蒼天蒼天。』 鄧隱峰無語，回來告訴師父。師父說：『你再去問，等他有回答，你就噓兩聲。』 鄧隱峰又去了，照舊問。石頭希遷就噓了兩聲。鄧隱峰又無語，回來告訴師父。師父說：『早就跟你說，石頭路滑。』 有僧人在師父面前畫了四畫，上一畫長，下三畫短，說：『不能說一畫長三畫短，離開這四個字之外，請和尚回答。』 師父就在地上畫了一畫，說：『不能說長短，回答你了。』（忠國師（人名）聽說后說：『為什麼不問老僧？』） 有講經的僧人來問：『不知道禪宗傳持什麼法？』 師父反問：『座主（對講經僧人的尊稱）講什麼經？』
【English Translation】 English version: 'Cleverness can be clumsy.' (Meaning: Too much cleverness can backfire.) Someone asked again: 'Water has no tendons or bones, yet it can carry boats of ten thousand hu (an ancient unit of volume, approximately five dou). What is the principle behind this?' The master said: 'Here there is neither water nor boat, what tendons and bones are you talking about?' One evening, Xitang, Baizhang, and Nanquan were accompanying the master to enjoy the moon. The master asked: 'Right at this moment, what is it like?' Xitang said: 'It is perfect for making offerings.' Baizhang said: 'It is perfect for practicing cultivation.' Nanquan flicked his sleeve and left. The master said: 'The scriptures enter the Tripitaka, Zen returns to the sea, only Puhyuan alone transcends all things.' Baizhang asked: 'What is the essence of the Buddha-dharma?' The master said: 'It is precisely the place where you let go of your life.' The master asked Baizhang: 'What dharma do you use to instruct people?' Baizhang raised his whisk (a Zen implement). The master said: 'Is it just this, or is there something else?' Baizhang put down his whisk. A monk asked: 'How can one become one with the Tao?' The master said: 'I have long since not been one with the Tao.' Asked: 'What is the meaning of the coming from the West (a Zen term referring to Bodhidharma's purpose in coming to China)?' The master then hit him, saying: 'If I didn't hit you, I would be laughed at by Zen masters everywhere.' A young monk, Damyuan (personal name), returned from his pilgrimage (wandering and studying), drew a circle (a Buddhist image symbolizing perfection) in front of the master, bowed on the circle, and then stood up. The master said: 'Do you perhaps want to become a Buddha?' Damyuan said: 'I don't know how to fabricate illusions.' The master said: 'I am not as good as you.' Damyuan did not reply. Deng Yin-feng (personal name) bid farewell to the master. The master asked: 'Where are you going?' Deng Yin-feng said: 'Going to Stone (referring to Zen Master Shitou Xiqian).' The master said: 'The road to Stone is slippery.' Deng Yin-feng said: 'A pole and wood with me, acting as the occasion demands (meaning: I have my own way of dealing with things).' Then he left. As soon as he arrived at Shitou Xiqian's place, he circled the meditation bed once, shook his staff (a Buddhist implement carried by monks), and asked: 'What is the principle?' Shitou Xiqian said: 'Blue sky, blue sky.' Deng Yin-feng was speechless and returned to tell the master. The master said: 'Go ask again, and when he answers, you hiss twice.' Deng Yin-feng went again and asked as before. Shitou Xiqian hissed twice. Deng Yin-feng was again speechless and returned to tell the master. The master said: 'I told you, the road to Stone is slippery.' A monk drew four lines in front of the master, the top line long and the bottom three lines short, saying: 'You cannot say one line is long and three lines are short, apart from these four words, please answer, Venerable.' The master drew a line on the ground and said: 'You cannot say long or short, I have answered you.' (National Teacher Zhong (personal name) heard about this and said: 'Why not ask the old monk?') A sutra-lecturing monk came and asked: 'I don't know what dharma the Zen school transmits?' The master asked in return: 'What sutra does the lecturer (a respectful term for sutra-lecturing monks) lecture on?'
傳持何法。主曰。忝講得經論二十餘本。師曰。莫是師子兒否。主曰不敢師作噓噓聲。主曰。此是法。師曰。是甚麼法。主曰。師子出窟法。師乃默然。主曰。此亦是法師曰。是甚麼法。主曰。師子在窟法。師曰。不出不入。是甚麼法。主無對。(百丈代云。見么)遂辭出門。師召曰。座主。主回首。師曰。是甚麼。主亦無對。師曰。這鈍根阿師。洪州廉使問曰。吃酒肉即是。不吃即是。師曰。若吃是中丞祿。不吃是中丞福。師入室弟子一百三十九人。各為一方宗主。轉化無窮。師于真元四年正月中。登建昌石門山。于林中經行。見洞壑平坦。謂侍者曰。吾之朽質。當於來月歸茲地矣。言訖而回。既而示疾。院主問。和尚近日尊候如何。師曰。日面佛。月面佛。二月一日沐浴跏趺入滅元和中。謚大寂禪師。塔曰大莊嚴。
南嶽下二世
馬祖一禪師法嗣
洪州百丈山懷海禪師者
福州長樂人也。姓王氏。丱歲離塵。三學該練。屬大寂闡化江西。乃傾心依附。與西堂智藏南泉普愿。同號入室。時二大士為角立焉。師侍馬祖行次。見一群野鴨飛過。祖曰。是甚麼。師曰野鴨子。祖曰。甚處去也。師曰。飛過去也。祖遂把師鼻扭。負痛失聲。祖曰。又道飛過去也。師于言下有省。卻歸侍者寮。哀哀大
【現代漢語翻譯】 現代漢語譯本 傳持什麼法？座主說：『我講習經論二十餘本。』禪師問：『莫非是師子兒（獅子之子，比喻有能力的人）嗎？』座主說：『不敢當。』禪師作『噓噓』聲。座主問：『這是什麼法？』禪師說：『師子出窟法（獅子出洞的法門）。』座主於是沉默不語。禪師說：『這也是法。』座主問：『是什麼法？』禪師說：『師子在窟法（獅子在洞的法門）。』禪師問：『不出不入，是什麼法？』座主無言以對。（百丈禪師代答說：『見到了嗎？』）於是座主告辭出門。禪師叫道：『座主！』座主回頭。禪師問：『是什麼？』座主仍然無言以對。禪師說：『這鈍根的阿師（老師）。』洪州廉使問道：『吃酒肉是對，還是不吃是對？』禪師說：『若吃，是中丞（官名）的俸祿；不吃，是中丞的福氣。』禪師的入室弟子一百三十九人，各自成為一方宗主，教化轉化無窮。禪師于真元四年正月中，登上建昌石門山，在林中經行，見到洞壑平坦，對侍者說：『我的朽壞之身，當於來月歸於此地了。』說完便返回。不久示疾，院主問：『和尚近日身體如何？』禪師說：『日面佛（太陽臉的佛），月面佛（月亮臉的佛）。』二月一日沐浴后跏趺坐化，于元和年間，謚號大寂禪師，塔名大莊嚴。
南嶽下二世
馬祖一禪師法嗣
洪州百丈山懷海禪師
是福州長樂人，姓王氏。年少時便出家，精通三學（戒、定、慧）。當時大寂禪師在江西弘揚佛法，於是傾心依附。與西堂智藏（禪師名），南泉普愿（禪師名），一同被譽為入室弟子。當時這兩位大士如同鼎足而立。禪師侍奉馬祖禪師行走時，見到一群野鴨飛過。馬祖問：『是什麼？』禪師說：『野鴨子。』馬祖問：『去哪裡了？』禪師說：『飛過去了。』馬祖於是把禪師的鼻子扭住，禪師因疼痛而失聲。馬祖說：『還說飛過去了？』禪師在言下有所領悟，回到侍者寮，哀哀大
【English Translation】 English version What Dharma (teaching, law) is being transmitted? The master said, 'I have lectured on more than twenty scriptures and treatises.' The Zen master asked, 'Could you be a lion's cub (a metaphor for a capable person)?' The master replied, 'I dare not.' The Zen master made a 'hush hush' sound. The master asked, 'What is this Dharma?' The Zen master said, 'The Dharma of the lion emerging from its cave.' The master then remained silent. The Zen master said, 'This is also Dharma.' The master asked, 'What Dharma is it?' The Zen master said, 'The Dharma of the lion in its cave.' The Zen master asked, 'Neither coming out nor going in, what Dharma is it?' The master had no reply. (Baizhang (Zen master's name) said on his behalf, 'Do you see it?') Thereupon, the master bid farewell and went out the door. The Zen master called out, 'Master!' The master turned his head. The Zen master asked, 'What is it?' The master still had no reply. The Zen master said, 'This dull-rooted teacher!' The Hongzhou (place name) commissioner asked, 'Is eating meat and drinking wine right, or is not eating right?' The Zen master said, 'If you eat, it is the commissioner's salary; if you don't eat, it is the commissioner's blessing.' The Zen master had one hundred and thirty-nine disciples who entered his room, each becoming the leader of a sect in one direction, transforming and teaching endlessly. In the first month of the fourth year of Zhenyuan (era name), the Zen master ascended Stone Gate Mountain in Jianchang (place name), walked in the forest, and saw a flat cave. He said to his attendant, 'My decaying body will return to this place next month.' After saying this, he returned. Soon after, he showed signs of illness. The abbot asked, 'How is the venerable one's health recently?' The Zen master said, 'Sun-faced Buddha (Buddha with a sun-like face), moon-faced Buddha (Buddha with a moon-like face).' On the first day of the second month, after bathing and sitting in the lotus position, he entered Nirvana (state of enlightenment). During the Yuanhe (era name) period, he was posthumously named Zen Master Daji, and his pagoda was named Great Adornment.
Second Generation under Nanyue (mountain name)
Dharma Successor of Zen Master Mazu Yi (Zen master's name)
Zen Master Huaihai of Baizhang Mountain in Hongzhou (place name)
He was a native of Changle in Fuzhou (place name), with the surname Wang. He left the world at a young age and was well-versed in the Three Learnings (sila, samadhi, prajna). At that time, Zen Master Daji was propagating Buddhism in Jiangxi (place name), so he wholeheartedly attached himself to him. Together with Xitang Zhizang (Zen master's name) and Nanquan Puyuan (Zen master's name), they were known as disciples who entered the room. At that time, these two great scholars stood like tripods. When the Zen master was serving Zen Master Mazu on a journey, he saw a flock of wild ducks flying by. Mazu asked, 'What is that?' The Zen master said, 'Wild ducks.' Mazu asked, 'Where are they going?' The Zen master said, 'They flew past.' Mazu then twisted the Zen master's nose, and the Zen master cried out in pain. Mazu said, 'You still say they flew past?' The Zen master had an understanding under the words, and returned to the attendant's room, wailing greatly.
哭。同事問曰。汝憶父母邪師曰無。曰被人罵邪。師曰無。曰哭作甚麼。師曰。我鼻孔被大師扭得。痛不徹。同事曰。有甚因緣不契。師曰。汝問取和尚去。同事問大師曰。海侍者有何因緣。不契。在寮中哭告。和尚為某甲說。大師曰。是伊會也。汝自問取他。同事歸寮曰。和尚道。汝會也。教我自問汝。師乃呵呵大笑。同事曰。適來哭。如今為甚卻笑。師曰。適來哭。如今笑。同事惘然。次日馬祖升堂。眾才集。師出卷卻席。祖便下座。師隨至方丈。祖曰。我適來未曾說話。汝為甚。便卷卻席。師曰。昨日被和尚扭得鼻頭痛。祖曰。汝昨日向甚處留心。師曰。鼻頭今日又不痛也。祖曰。汝深明昨日事。師作禮而退。師再參侍立次。祖目視繩床角拂子。師曰。即此用。離此用。祖曰。汝向後開兩片皮。將何為人。師取拂子豎起。祖曰。即此用。離此用。師掛拂子于舊處。祖振威一喝。師直得三日耳聾。自此雷音將震。檀信請于洪州新吳界住大雄山。以居處巖巒峻極。故號百丈。既處之。未期月。參玄之賓。四方麇至。溈山黃檗當其首。一日師謂眾曰。佛法不是小事。老僧昔被馬大師一喝。直得三日耳聾。黃檗聞舉。不覺吐舌。師曰。子已后莫承嗣馬祖去么。檗曰不然。今日因和尚舉。得見馬祖大機之用。然且不識馬祖
{ "translations": [ "現代漢語譯本：", "有人看見同事在哭，便問：『你是在思念父母嗎？』同事（百丈禪師）說：『不是。』", "又問：『是被別人責罵了嗎？』同事說：『不是。』", "問：『那你哭什麼？』同事說：『我的鼻子被大師（馬祖）扭得很痛，痛徹心扉。』", "同事說：『有什麼因緣讓你不契合（不明白）？』同事說：『你去問和尚（馬祖）吧。』", "同事問馬祖：『海侍者（百丈禪師）有什麼因緣不契合，在寮房裡哭訴？請和尚為我解釋。』", "馬祖說：『這是他自己領會了。你自己去問他。』", "同事回到寮房，對同事（百丈禪師）說：『和尚說，這是你領會了，讓我自己問你。』同事（百丈禪師）於是哈哈大笑。", "同事說：『剛才還在哭，現在為什麼又笑了？』同事（百丈禪師）說：『剛才哭，現在笑。』同事茫然不解。", "第二天，馬祖升座說法，大家剛聚集完畢，同事（百丈禪師）就出來把蓆子捲走了。馬祖便走下座位。同事（百丈禪師）跟隨馬祖到了方丈室。馬祖問：『我剛才還沒說話，你為什麼就把蓆子捲走了？』", "同事（百丈禪師）說：『昨天被和尚扭得鼻頭痛。』", "馬祖說：『你昨天在什麼地方留心？』同事（百丈禪師）說：『鼻頭今天又不痛了。』", "馬祖說：『你深深地明白了昨天的事。』同事（百丈禪師）行禮後退下。", "同事（百丈禪師）再次參拜，侍立在馬祖身邊。馬祖目光注視著繩床角上的拂子。同事（百丈禪師）說：『就在這裡用，離開這裡用。』", "馬祖說：『你將來開兩片皮（指說法），將用什麼來為人說法？』同事（百丈禪師）拿起拂子豎起來。", "馬祖說：『就在這裡用，離開這裡用。』同事（百丈禪師）把拂子掛回原處。馬祖威嚴地大喝一聲，同事（百丈禪師）頓時三日耳聾。從此，他的雷霆之音將要震動世間。", "信徒們邀請同事（百丈禪師）到洪州新吳縣界的大雄山居住。因為他居住的地方巖石山峰極其險峻，所以號為百丈。他剛到那裡，不到一個月，前來參禪問道的人，從四面八方蜂擁而至。溈山（Weishan）和黃檗（Huangbo）是其中的佼佼者。", "一天，同事（百丈禪師）對大家說：『佛法不是小事。老僧我過去被馬大師（Mazu）一喝，直震得三日耳聾。』黃檗（Huangbo）聽了，不禁吐了吐舌頭。", "同事（百丈禪師）說：『你以後莫非要繼承馬祖（Mazu）的衣缽嗎？』黃檗（Huangbo）說：『不是的。今天因為和尚您提起，我才得見馬祖（Mazu）的大機大用。然而我還不認識馬祖（Mazu）。』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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。若嗣馬祖。已后喪我兒孫。師曰。如是如是。見與師齊。減師半德。見過於師。方堪傳授。子甚有超師之見。檗便禮拜。(溈山問仰山。百丈再參馬祖因緣。此二尊宿意旨如何。仰云此是顯大機大用。溈云。馬祖出八十四人善知識。幾人得大機。幾人得大用。仰云。百丈得大機。黃檗得大用。餘者儘是唱導之師。溈云如是如是)有僧哭入法堂來。師曰作么。曰父母俱喪。請師選日。師曰。明日來一時埋卻。溈山五峰云巖侍立次師問溈山。並卻咽喉唇吻。作么生道。山曰。卻請和尚道。師曰。不辭向汝道。恐已后喪我兒孫。又問五峰。峰曰。和尚也須並卻。師曰。無人處斫額望汝。又問云巖。巖曰。和尚有也未。師曰。喪我兒孫。師謂眾曰。我要一人傳語西堂。阿誰去得。五峰曰。某甲去。師曰。汝作么生傳語。峰曰。待見西堂即道。師曰。見后道甚麼。峰曰。卻來說似和尚。師每上堂。有一老人。隨眾聽法。一日眾退。唯老人不去。師問。汝是何人。老人曰。某非人也。於過去迦葉佛時。曾住此山。因學人問。大修行人還落因果也無。某對云。不落因果。遂五百生墮野狐身今請和尚代一轉語。貴脫野狐身。師曰汝問。老人曰。大修行人還落因果也無。師曰。不昧因果。老人于言下大悟。作禮曰。某已脫野狐身。住在
【現代漢語翻譯】 現代漢語譯本： 如果繼承了馬祖的衣缽，以後會斷送我的兒孫。溈山說：『是這樣，是這樣。』見解與師父相同，只減少師父一半的德行；見解超過師父，才堪當傳授。你的見解很有超過我的地方。』黃檗便禮拜。（溈山問仰山：『百丈禪師再次參拜馬祖的因緣，這兩位尊宿的意旨如何？』仰山說：『這是顯現大機大用。』溈山說：『馬祖門下出了八十四位善知識，有幾人得到大機，幾人得到大用？』仰山說：『百丈得到大機，黃檗得到大用，其餘的都是唱導之師。』溈山說：『是這樣，是這樣。』）有僧人哭著進入法堂。溈山問：『做什麼？』僧人說：『父母都去世了，請師父選個日子。』溈山說：『明天一起來埋葬了吧。』溈山、五峰、云巖侍立在溈山身邊，溈山問溈山：『並卻咽喉唇吻，怎麼說？』溈山說：『請和尚說。』溈山說：『我不怕對你說，恐怕以後斷送我的兒孫。』又問五峰，五峰說：『和尚也須並卻。』溈山說：『無人處斫額望汝。』又問云巖，云巖說：『和尚有也未？』溈山說：『喪我兒孫。』溈山對眾人說：『我要一個人傳話給西堂，誰能去？』五峰說：『我去。』溈山說：『你怎麼傳話？』五峰說：『等見到西堂就說。』溈山說：『見后說什麼？』五峰說：『回來告訴和尚。』溈山每次上堂，都有一位老人，跟隨大眾聽法。一天，眾人都退去了，只有老人沒走。溈山問：『你是什麼人？』老人說：『我不是人。在過去迦葉佛時，曾住在這座山裡。因為有學人問：『大修行人還落入因果嗎？』我回答說：『不落因果。』於是五百生都墮入野狐身。現在請和尚代我說一句轉語，希望能脫離野狐身。』溈山說：『你問吧。』老人說：『大修行人還落入因果嗎？』溈山說：『不昧因果。』老人在言下大悟，作禮說：『我已經脫離野狐身，住在
【English Translation】 English version: If (one) inherits Mazu's (馬祖) [a famous Chan Buddhist master] mantle, (it) will ruin my descendants later. Weishan (潙山) [another Chan master] said: 'It is so, it is so.' (If your) view is the same as the teacher, (you) only reduce the teacher's virtue by half; (if your) view surpasses the teacher, then (you) are worthy of transmission. Your view greatly surpasses mine.' Huangbo (黃檗) [a Chan master] then bowed. (Weishan asked Yangshan (仰山) [a Chan master]: 'Baizhang's (百丈) [a Chan master] repeated visit to Mazu, what is the intention of these two venerable masters?' Yangshan said: 'This is to manifest great function and great use.' Weishan said: 'Mazu produced eighty-four good advisors, how many people obtained great function, how many people obtained great use?' Yangshan said: 'Baizhang obtained great function, Huangbo obtained great use, the rest are all teaching masters.' Weishan said: 'It is so, it is so.') A monk came crying into the Dharma hall. Weishan said: 'What are you doing?' The monk said: 'Both my parents have passed away, please master choose a date.' Weishan said: 'Bury them together tomorrow.' Weishan, Wufeng (五峰) [a monk], and Yunyan (雲巖) [a monk] were standing beside Weishan, Weishan asked Weishan: 'Shutting off the throat, lips, and mouth, how do you speak?' Weishan said: 'Please, venerable master, speak.' Weishan said: 'I am not afraid to tell you, (but I) fear (it) will ruin my descendants later.' (He) then asked Wufeng, Wufeng said: 'Venerable master must also shut off.' Weishan said: 'I will strike my forehead in an empty place and look to you.' (He) then asked Yunyan, Yunyan said: 'Does venerable master have it or not?' Weishan said: '(It) will ruin my descendants.' Weishan said to the assembly: 'I want someone to transmit a message to Xitang (西堂) [a monk], who can go?' Wufeng said: 'I will go.' Weishan said: 'How will you transmit the message?' Wufeng said: 'I will speak after seeing Xitang.' Weishan said: 'What will you say after seeing him?' Wufeng said: 'I will return and tell the venerable master.' Every time Weishan ascended the hall, there was an old man who followed the assembly to listen to the Dharma. One day, the assembly all retreated, only the old man did not leave. Weishan asked: 'Who are you?' The old man said: 'I am not a human. In the past, during the time of Kashyapa Buddha (迦葉佛) [one of the past Buddhas], I once lived in this mountain. Because a student asked: 'Do great cultivators still fall into cause and effect?' I answered: 'They do not fall into cause and effect.' Therefore, for five hundred lives, I have fallen into the body of a wild fox. Now, please venerable master, say a turning word for me, hoping to escape the body of a wild fox.' Weishan said: 'Ask.' The old man said: 'Do great cultivators still fall into cause and effect?' Weishan said: 'Do not obscure cause and effect.' The old man had a great enlightenment upon hearing these words, bowed and said: 'I have already escaped the body of a wild fox, and live in'
山後。敢乞依亡僧津送。師令維那白椎告眾。食後送亡僧。大眾聚議。一眾皆安。涅槃堂又無病人。何故如是。食后師領眾至山。后巖下以杖挑出一死野狐。乃依法火葬。師至晚。上堂。舉前因緣。黃檗便問。古人錯祇對一轉語。墮五百生野狐身。轉轉不錯。合作個甚麼。師曰。近前來。向汝道。檗近前。打師一掌。師拍手笑曰。將謂鬍鬚赤。更有赤鬚鬍。(溈山舉問仰山。仰曰。黃檗常用此機。溈曰。汝道天生得。從人得。仰曰。亦是稟受師承。亦是自性宗通。溈曰。如是如是)時溈山在會下。作典座。司馬頭陀舉野狐話問。典座作么生。座撼門扇三下。司馬曰。大粗生。座曰。佛法不是這個道理。問如何是奇特事。師曰。獨坐大雄峰。僧禮拜。師便打。上堂。靈光獨耀。迥脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。問如何是佛。師曰。汝是阿誰。曰某甲。師曰。汝識某甲否。曰分明個。師乃舉起拂子曰。汝還見么。曰見師乃不語。普請钁地次。忽有一僧。聞鼓鳴舉起钁頭大笑便歸。師曰。俊哉。此是觀音入理之門。師歸院。乃喚其僧問。適來見甚麼道理。便恁么。曰適來肚飢聞鼓聲。歸吃飯。師乃笑。問依經解義。三世佛冤。離經一字。如同魔說時如何。師曰。固守動靜。三世佛
【現代漢語翻譯】 山後。弟子斗膽請求為亡故的僧人做法事超度。溈山禪師讓維那（寺院中負責僧眾事務的僧官）敲椎告訴大家，午飯後為亡僧送行。大眾聚在一起議論，大家都平安無事，涅槃堂（僧人圓寂的場所）也沒有病人，為什麼會這樣？午飯後，溈山禪師帶領大家到後山巖石下，用禪杖挑出一隻死去的野狐。於是按照佛法儀軌火葬了它。晚上，溈山禪師上堂說法，講述了這件事的因緣。黃檗禪師（溈山禪師的師父）便問：『古人因為錯答了一句轉語，墮落為五百世的野狐身。如果轉語沒有錯，又會怎麼樣呢？』溈山禪師說：『你靠近前來，我告訴你。』黃檗禪師走近，打了溈山禪師一掌。溈山禪師拍手大笑說：『我以為你只是鬍鬚紅，原來還有紅鬍鬚的人。』（溈山禪師舉這件事問仰山禪師，仰山禪師說：『黃檗禪師經常用這個機鋒。』溈山禪師說：『你說這是天生的，還是從別人那裡學來的？』仰山禪師說：『既是稟承師父的教誨，也是自性通達。』溈山禪師說：『是這樣，是這樣。』）當時溈山禪師在黃檗禪師的會下做典座（負責寺院飲食的僧人）。司馬頭陀（雲遊僧人）用野狐的故事問典座：『你覺得怎麼樣？』典座搖動門扇三下。司馬頭陀說：『太粗魯了。』典座說：『佛法不是這個道理。』問：『什麼是奇特的事？』溈山禪師說：『獨自坐在大雄峰。』僧人禮拜，溈山禪師便打他。上堂說法：『靈光獨自照耀，遠遠脫離根塵（六根和六塵），本體顯露真常，不拘泥於文字。心性沒有污染，本來就是圓滿成就的。只要離開虛妄的因緣，就是如如佛。』問：『什麼是佛？』溈山禪師說：『你是誰？』僧人說：『我是某甲。』溈山禪師說：『你認識某甲嗎？』僧人說：『清清楚楚。』溈山禪師於是舉起拂子說：『你還看見嗎？』僧人說：『看見。』溈山禪師便不說話。一次，大家一起挖地，忽然有一個僧人，聽到鼓聲，舉起鋤頭大笑，然後就回去了。溈山禪師說：『好啊！這是觀音菩薩進入真理之門。』溈山禪師回到寺院，就叫那個僧人來問：『剛才你見到什麼道理，就那樣？』僧人說：『剛才肚子餓了，聽到鼓聲，就回去吃飯了。』溈山禪師笑了。問：『如果依據經書來解釋義理，三世諸佛都會感到冤枉；如果離開經書一字，就如同魔說，這時該怎麼辦？』溈山禪師說：『固守動靜，三世諸佛……』
【English Translation】 Behind the mountain. I dare to ask for a memorial service for the deceased monk. The Master instructed the director monk (Vina) to strike the gavel and announce to the assembly: 'After the meal, we will send off the deceased monk.' The assembly gathered to discuss. Everyone is safe and sound, and there are no sick people in the Nirvana Hall (the place where monks pass away). Why is this happening? After the meal, the Master led the assembly to the rocks behind the mountain, and with his staff, he poked out a dead wild fox. Then, according to Buddhist rituals, it was cremated. In the evening, the Master ascended the Dharma hall and recounted the cause and conditions of this event. Huangbo (Huang檗, the Master's teacher) then asked: 'An ancient person, because of a wrong answer to a turning phrase, fell into the body of a wild fox for five hundred lifetimes. If the turning phrase is not wrong, what will happen?' The Master said: 'Come closer, and I will tell you.' Huangbo stepped forward and slapped the Master. The Master clapped his hands and laughed, saying: 'I thought you only had a red beard, but there is also a person with a red beard!' (Weishan (溈山) raised this matter to ask Yangshan (仰山). Yangshan said: 'Huangbo often uses this opportunity.' Weishan said: 'Do you say this is innate, or learned from others?' Yangshan said: 'It is both inheriting the teacher's teachings and self-nature's thorough understanding.' Weishan said: 'So it is, so it is.') At that time, Weishan was serving as the director of provisions (in charge of the monastery's food) under Huangbo's assembly. Sima Toutuo (a wandering monk) used the story of the wild fox to ask the director of provisions: 'What do you think?' The director of provisions shook the door three times. Sima Toutuo said: 'Too crude.' The director of provisions said: 'The Buddha-dharma is not this principle.' Asked: 'What is a unique event?' The Master said: 'Sitting alone on the Great Hero Peak.' A monk bowed, and the Master struck him. Ascending the Dharma hall, he said: 'The spiritual light shines alone, far away from the roots and dust (the six senses and the six objects of sense), the essence reveals true constancy, not bound by words. The nature of the mind is without defilement, originally perfectly accomplished. As long as you leave the false conditions, you are the Thus Come One (Tathagata).' Asked: 'What is Buddha?' The Master said: 'Who are you?' The monk said: 'I am so-and-so.' The Master said: 'Do you know so-and-so?' The monk said: 'Clearly.' The Master then raised the whisk and said: 'Do you still see it?' The monk said: 'I see.' The Master then remained silent. Once, everyone was digging the ground together, and suddenly a monk, hearing the sound of the drum, raised his hoe and laughed loudly, and then went back. The Master said: 'Good! This is the door through which Avalokiteshvara (觀音) enters the principle of truth.' The Master returned to the monastery and called the monk to ask: 'Just now, what principle did you see, that you were like that?' The monk said: 'Just now I was hungry, heard the sound of the drum, and went back to eat.' The Master laughed. Asked: 'If one interprets the meaning according to the scriptures, the Buddhas of the three worlds will feel wronged; if one departs from the scriptures by a single word, it is like demonic speech, what should be done at this time?' The Master said: 'Clinging to movement and stillness, the Buddhas of the three worlds...'
冤。此外別求。即同魔說。因僧問西堂。有問有答即且置。無問無答時如何。堂曰。怕爛卻那。師聞舉乃曰。從來疑這個老兄。曰請和尚道。師曰。一合相不可得。師謂眾曰。有一人長不吃飯。不道饑。有一人終日吃飯不道飽。眾無對。云巖問。和尚每日區區為阿誰。師曰。有一人要。巖曰。因甚麼不教伊自作。師曰。他無家活。問如何是大乘頓悟法要。師曰。汝等先歇諸緣。休息萬事。善與不善。世出世間。一切諸法。莫記憶。莫緣念。放捨身心。令其自在。心如木石。無所辨別。心無所行。心地若空。慧日自現。如雲開日出相似。但歇一切攀緣。貪嗔愛取。垢凈情盡。對五欲八風不動。不被見聞覺知所縛。不被諸境所惑。自然具足神通妙用。是解脫人。對一切境。心無靜亂。不攝不散。透過一切聲色。無有滯礙。名為道人。善惡是非。俱不運用。亦不愛一法。亦不捨一法。名為大乘人。不被一切善惡空有垢凈有為無為世出世間福德智慧之所拘繫。名為佛慧。是非好醜。是理非理。諸知見情盡。不能繫縛。處處自在。名為初發心菩薩便登佛地。問對一切境。如何得心。如木石去。師曰。一切諸法。本不自言空。不自言色。亦不言是非垢凈。亦無心繫縛人。但人自虛妄計著。作若干種解會。起若干種知見。生若干種愛
【現代漢語翻譯】 現代漢語譯本： 執著于『冤』，此外別無所求，這與魔的說法相同。有僧人問西堂：『有問有答的情況暫且不論，無問無答時如何？』西堂說：『怕它爛掉嗎？』 師父聽聞此事後說：『我一直懷疑這個老兄。』 僧人說：『請和尚開示。』 師父說：『一合相（ekarasalaksana，不可分割的整體）不可得。』 師父對眾人說：『有一個人，長期不吃飯，卻不說飢餓；有一個人，終日吃飯，卻不說飽。』 眾人無言以對。云巖問：『和尚每日忙碌，是爲了誰？』 師父說：『有一個人需要。』 云巖說：『為什麼不教他自己做？』 師父說：『他沒有家當。』 問：『如何是大乘頓悟法要？』 師父說：『你們先停止各種攀緣，休息一切事務，無論是善與不善，世間與出世間，一切諸法，都不要記憶，不要思念。放捨身心，讓它自在。心如木石，沒有分別。心無所行，心地若空，智慧之日自然顯現，如同云開日出一般。只要停止一切攀緣，貪嗔愛取，垢凈之情都盡除，面對五欲（pancha kama，色聲香味觸）八風（asta loka dharma，利衰譭譽稱譏苦樂）不動搖，不被見聞覺知所束縛，不被各種境界所迷惑，自然具足神通妙用，這就是解脫之人。面對一切境界，心無靜亂，不攝取也不散失，透過一切聲色，沒有滯礙，這叫做道人。善惡是非，都不運用，也不愛著一法，也不捨棄一法，這叫做大乘人。不被一切善惡空有垢凈有為無為世出世間福德智慧所拘繫，這叫做佛慧。是非好醜，是理非理，各種知見情識都盡除，不能束縛，處處自在，這叫做初發心菩薩便登佛地。』 問：『面對一切境界，如何才能使心如木石一般？』 師父說：『一切諸法，本來不會自己說空，不會自己說色，也不會說是非垢凈，也沒有心來束縛人。只是人自己虛妄地計較執著，作出各種解釋理解，生起各種知見，生出各種愛。
【English Translation】 English version: Clinging to 'wronged,' seeking nothing else, is the same as the words of a demon. A monk asked Xitang (西堂): 'The cases of questions and answers are set aside for now, what about when there are no questions and no answers?' Xitang said: 'Afraid it will rot?' The master heard this and said: 'I have always doubted this old fellow.' The monk said: 'Please enlighten us, venerable master.' The master said: 'The one aggregate aspect (ekarasalaksana, the indivisible whole) cannot be obtained.' The master said to the assembly: 'There is a person who does not eat for a long time, yet does not say he is hungry; there is a person who eats all day long, yet does not say he is full.' The assembly had no response. Yunyan (云巖) asked: 'Venerable master, who are you busily working for every day?' The master said: 'There is someone who needs it.' Yunyan said: 'Why not teach him to do it himself?' The master said: 'He has no household possessions.' Asked: 'What is the essential method of sudden enlightenment in Mahayana (大乘)?' The master said: 'You should first cease all attachments, rest from all affairs, whether good or bad, worldly or otherworldly, all dharmas (法), do not remember them, do not contemplate them. Release body and mind, let them be free. Let the mind be like wood or stone, without discrimination. When the mind has no activity, and the ground of the mind is empty, the sun of wisdom will naturally appear, like the sun emerging from behind the clouds. Just cease all clinging, greed, anger, love, and grasping; when the emotions of defilement and purity are exhausted, remain unmoved by the five desires (pancha kama, form, sound, smell, taste, and touch) and the eight winds (asta loka dharma, gain, loss, disgrace, honor, praise, ridicule, suffering, and pleasure), not bound by seeing, hearing, awareness, and knowing, not deluded by various realms, naturally possessing miraculous powers and wonderful functions. This is a liberated person. Facing all realms, the mind is without stillness or disturbance, neither grasping nor scattering, passing through all sounds and forms without hindrance, this is called a Daoist. Good and evil, right and wrong, are not employed, neither loving one dharma nor abandoning one dharma, this is called a Mahayana person. Not bound by all good and evil, emptiness and existence, defilement and purity, conditioned and unconditioned, worldly and otherworldly, merit and wisdom, this is called Buddha wisdom. Right and wrong, good and bad, reasonable and unreasonable, all knowledge and emotions are exhausted, unable to bind, being free everywhere, this is called a Bodhisattva (菩薩) who has just aroused the aspiration for enlightenment and immediately ascends to the ground of Buddhahood.' Asked: 'Facing all realms, how can one make the mind like wood or stone?' The master said: 'All dharmas originally do not say of themselves that they are empty, do not say of themselves that they are form, nor do they say that they are right and wrong, defiled and pure, nor does the mind bind people. It is only people themselves who falsely calculate and cling, making various interpretations and understandings, giving rise to various knowledge and views, and generating various loves.'
畏。但了諸法不自生。皆從自己一念妄想顛倒取相而有。知心與境本不相到。當處解脫。一一諸法。當處寂滅。當處道場。又本有之性。不可名目。本來不是凡。不是聖。不是垢凈。亦非空有。亦非善惡。與諸染法相應。名人天二乘界。若垢凈心盡。不住繫縛。不住解脫。無一切有為無為縛脫心量。處於生死。其心自在。畢竟不與諸妄虛幻塵勞蘊界生死諸入和合。迥然無寄。一切不拘。去留無礙。往來生死。如門開相似。夫學道人。若遇種種苦樂稱意不稱意事。心無退屈。不念名聞利養衣食。不貪功德利益。不為世間諸法之所滯礙。無親無愛。苦樂平懷。粗衣遮寒。糲食活命。兀兀如愚如聾。稍有相應分。若於心中。廣學知解。求福求智。皆是生死。于理無益。卻被知解境風之所漂溺。還歸生死海里。佛是無求人。求之即乖。理是無求理。求之即失。若著無求。復同於有求。若著無為。復同於有為。故經云。不取於法。不取非法。不取非非法。又云。如來所得法。此法無實無虛。若能一生心。如木石相似。不被陰界五欲八風之所漂溺。即生死因斷。去住自由不為一切有為因果所縛。不被有漏所㧦。他時還以無因縛為因。同事利益。以無著心應一切物。以無礙慧解一切縛。亦云應病與藥。問如今受戒。身口清凈。已具諸
【現代漢語翻譯】 現代漢語譯本： 『畏』。只是明白一切諸法並非自身產生，都是從自己一念妄想顛倒取相而有。知道心與外境本來互不相干，當下就能解脫。一一諸法，當下就是寂滅，當下就是道場。而且，本有的自性，無法用言語來描述。本來不是凡夫，不是聖人，不是垢染，不是清凈，也不是空，也不是有，也不是善，也不是惡。如果與各種染污之法相應，就叫做人天二乘的境界。如果垢染和清凈的心都消失了，不住于束縛，不住于解脫，沒有一切有為和無為的束縛和解脫的心量，處於生死之中，內心自在，最終不與各種虛妄、虛幻的塵勞、五蘊、十二界、生死諸入混合，完全獨立，沒有任何寄託，一切都不拘束，去留沒有障礙，往來生死，就像開門一樣。學道的人，如果遇到各種苦樂稱心或不稱心的事，內心沒有退縮，不念及名聞利養衣食，不貪圖功德利益，不被世間各種法所阻礙，沒有親疏愛憎，對苦樂都能平靜對待，粗布衣裳可以遮擋寒冷，粗糙食物可以維持生命，沉默寡言如同愚笨之人，如同耳聾之人，稍微有一點相應的分。如果在心中，廣泛學習知識見解，求福求智，都是生死，對真理沒有益處，反而被知識見解的境風所漂流沉溺，最終還是回到生死苦海之中。佛是無所求的人，有所求就違背了佛道。真理是無所求的真理，有所求就失去了真理。如果執著于無求，又等同於有所求。如果執著于無為，又等同於有所為。所以經中說：『不執取法，不執取非法，不執取非非法。』又說：『如來所證得的法，這個法無實無虛。』如果能一生心如木頭石頭一樣，不被五陰、十二界、五欲、八風所漂流沉溺，那麼生死的因就斷了，去留自由，不被一切有為的因果所束縛，不被有漏之法所牽引。他時還會以無因的束縛作為因，共同從事利益眾生的事業，以無執著的心應對一切事物，以無礙的智慧解開一切束縛，也叫做應病與藥。問：如今受戒，身口清凈，已經具備各種
【English Translation】 English version: 'Fear.' It is simply understanding that all dharmas do not arise from themselves, but all originate from one's own deluded and inverted perception of forms. Knowing that the mind and its objects are fundamentally unrelated, one attains liberation in the present moment. Each and every dharma is extinguished in the present moment, and the present moment is the bodhimanda (place of enlightenment). Moreover, the inherent nature cannot be named or described. It is originally neither mundane nor sacred, neither defiled nor pure, neither empty nor existent, neither good nor evil. When it corresponds with various defiled dharmas, it is called the realm of humans and devas (gods), and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). If the mind of defilement and purity is exhausted, one does not dwell in bondage, nor does one dwell in liberation. There is no measure of mind bound or liberated by all conditioned (saṃskṛta) and unconditioned (asaṃskṛta) things. Being in samsara (cycle of birth and death), the mind is free, and ultimately does not unite with all false, illusory dust, afflictions, skandhas (aggregates), āyatanas (sense bases), dhātus (elements), samsara, and the various entrances. It is completely independent, without any reliance, unrestrained by anything, and there is no obstruction to going or staying. Coming and going in samsara is like opening a door. If a practitioner encounters various pleasant or unpleasant events, their mind does not retreat, they do not think of fame, gain, offerings, clothing, or food, they do not crave merit or benefits, and they are not hindered by the various dharmas of the world. Without attachment or aversion, they maintain equanimity towards suffering and happiness. Coarse clothing can shield them from the cold, and simple food can sustain their life. They are silent and dull like a fool, like a deaf person, and have a slight share of correspondence. If, in their mind, they broadly study knowledge and understanding, seeking blessings and wisdom, all of this is samsara and of no benefit to the truth. Instead, they are swept away and drowned by the winds of knowledge and understanding, and ultimately return to the sea of samsara. A Buddha is a person without seeking; seeking is contrary to the path. Truth is a truth without seeking; seeking loses the truth. If one clings to non-seeking, it is the same as seeking. If one clings to non-action (wu wei), it is the same as action (you wei). Therefore, the sutra says: 'Do not grasp the Dharma, do not grasp non-Dharma, do not grasp neither Dharma nor non-Dharma.' It also says: 'The Dharma attained by the Tathagata (Buddha), this Dharma is neither real nor unreal.' If one can keep their mind like wood or stone throughout their life, and not be swept away and drowned by the skandhas, āyatanas, five desires, and eight winds, then the cause of samsara is cut off, and one is free to go or stay, not bound by the causes and effects of all conditioned things, and not drawn by the outflows (āsrava). In the future, they will use the bondage of no cause as a cause, and engage in activities that benefit others, responding to all things with a non-attached mind, and untying all bonds with unobstructed wisdom, which is also called prescribing medicine according to the illness. Question: Now, having received the precepts, with body and speech purified, already possessing all
善得解脫否。師曰。少分解脫。未得心解脫。亦未得一切處解脫。曰如何是心解脫。及一切處解脫。師曰。不求佛法僧。乃至不求福智知解等。垢凈情盡。亦不守此無求為是。亦不住盡處。亦不欣天堂畏地獄。縛脫無礙。即身心及一切處。皆名解脫。汝莫言有少分戒。身口意凈。便以爲了。不知河沙戒定慧門無漏解脫。都未涉一毫在。努力向前。須猛究取。莫待。耳聾眼暗。面皺發白。老苦及身。悲愛纏綿。眼中流淚。心裡慞惶。一無所據。不知去處。到恁么時節。整理腳手不得也。縱有福智名聞利養。都不相救。為心眼未開。唯念諸境。不知返照。復不見佛道。一生所有善惡業緣。悉現於前。或忻或怖。六道五蘊俱時現前。盡敷嚴好。舍宅舟船車輿。光明顯赫。皆從自心貪愛所現。一切惡境。皆變成殊勝之境。但隨貪愛重處。業識所引。隨著受生。都無自由分。龍畜良賤。亦總未定。問如何得自由分。師曰。如今得即得。或對五欲八風情無取捨。慳嫉貪愛。我所情盡。垢凈俱亡。如日月在空不緣而照。心心如木石。唸唸如救頭然。亦如香象渡河截流而過。更無疑滯。此人天堂地獄所不能攝也。夫讀經看教語言。皆須宛轉歸就自己。但是一切言教。祇明如今鑒覺自性。但不被一切有無諸境轉。是汝導師。能照破一切有
【現代漢語翻譯】 現代漢語譯本： 問：是否能獲得解脫？ 師父說：『只能獲得少部分的解脫，還未獲得心的解脫，也未獲得一切處（Sarva-dharma）的解脫。』 問：『什麼是心的解脫，以及一切處（Sarva-dharma）的解脫？』 師父說：『不追求佛（Buddha）、法（Dharma）、僧（Sangha），乃至不追求福德、智慧、知解等等，將垢染和清凈的情感都消除乾淨，也不執守這種無所求的狀態，也不停留在滅盡之處，也不欣羨天堂，畏懼地獄，這樣束縛和解脫都無礙。即身心及一切處（Sarva-dharma），都可稱為解脫。你不要說只有少分的戒律，身口意清凈，就以此為滿足。要知道如恒河沙數般的戒、定、慧法門和無漏解脫，你都未曾涉足一毫。努力向前，須要猛烈地探究領悟。不要等到耳聾眼花，面容憔悴，頭髮變白，衰老和痛苦降臨，悲傷和愛戀纏繞，眼中流淚，心裡驚慌，一無所依靠，不知去處。到那個時候，想要整理手腳都來不及了。縱然有福德、智慧、名聲、利益和供養，都不能相救，因為心眼未開，只念著各種境界，不知道反觀自照，也看不見佛道。一生所有的善惡業緣，都會顯現在眼前，或者欣喜，或者恐懼，六道和五蘊（Skandha）同時顯現，都佈置得非常美好，舍宅、舟船、車輿，光明顯赫，都是從自己內心的貪愛所顯現。一切惡劣的境界，都會變成殊勝的境界。只是隨著貪愛深重的地方，被業識所牽引，隨著它去受生，完全沒有自由。龍、畜生、良民、賤民，也都還沒有確定。』 問：『如何才能獲得自由？』 師父說：『現在得到就能得到。或者對於五欲（Kāma）八風（Asta Loka Dharma）的情感沒有取捨，慳吝、嫉妒、貪愛、我執的情感都消除乾淨，垢染和清凈都消失，如同日月在空中不攀緣而照耀，心心如同木頭石頭一般，唸唸都如同救頭燃一樣急迫，也如同香象渡河截斷水流而過，不再有任何懷疑和停滯。這樣的人，天堂和地獄都無法攝取他。』 『讀經看教的語言，都必須婉轉地歸於自身。所有的一切言教，都只是爲了明白如今能覺察的自性。只要不被一切有無諸境所轉，就是你的導師，能夠照破一切有。』
【English Translation】 English version: Question: Can one attain liberation? The master said: 'Only a partial liberation. One has not attained liberation of the mind, nor liberation from all places (Sarva-dharma).' Question: 'What is liberation of the mind, and liberation from all places (Sarva-dharma)?' The master said: 'Not seeking the Buddha (Buddha), the Dharma (Dharma), the Sangha (Sangha), nor seeking blessings, wisdom, knowledge, understanding, etc., eliminating all defilements and pure emotions, and not clinging to this state of non-seeking as being right, nor dwelling in the place of cessation, nor rejoicing in heaven or fearing hell, then bondage and liberation are unimpeded. That is, the body, mind, and all places (Sarva-dharma) are all called liberation. You should not say that having only a small portion of precepts, with purity of body, speech, and mind, is enough. You should know that the countless gates of precepts, concentration, wisdom, and the un-leaking liberation, you have not even touched a hair's breadth of them. Strive forward, you must investigate and grasp it fiercely. Do not wait until you are deaf and blind, your face is wrinkled, your hair is white, old age and suffering befall you, sadness and love entangle you, tears flow from your eyes, your heart is panicked, and you have nothing to rely on, not knowing where to go. At that time, you will not be able to arrange your hands and feet. Even if you have blessings, wisdom, fame, profit, and offerings, they will not save you, because your mind's eye has not opened, and you only think of various realms, not knowing how to reflect inwardly, and you do not see the Buddha's path. All the good and bad karmic conditions of your life will appear before you, either rejoicing or fearing, the six realms and the five aggregates (Skandha) will appear simultaneously, all arranged beautifully, houses, boats, carriages, shining brightly, all manifested from the greed and love in your own mind. All bad realms will be transformed into excellent realms. But following the place where greed and love are heavy, led by karmic consciousness, you will follow it to be reborn, with no freedom at all. Whether you are a dragon, a livestock, a good person, or a lowly person, it is not yet determined.' Question: 'How can one obtain freedom?' The master said: 'If you can get it now, you can get it. Or, if you have no attachment or rejection towards the emotions of the five desires (Kāma) and the eight winds (Asta Loka Dharma), if stinginess, jealousy, greed, and the emotions of self are all eliminated, and both defilement and purity disappear, like the sun and moon in the sky shining without clinging, if your mind is like wood and stone, and every thought is as urgent as saving your head from burning, and like a fragrant elephant crossing a river cutting off the flow, with no more doubt or stagnation, then this person cannot be contained by heaven or hell.' 'The words of reading scriptures and studying teachings must all be skillfully turned back to oneself. All teachings only clarify the self-nature that is aware now. As long as you are not turned by all realms of existence and non-existence, that is your guide, able to illuminate and break through all existence.'
無諸境。是金剛慧。即有自由獨立分。若不能恁么會得。縱然誦得十二韋陀典。祇成憎上慢。卻是謗佛。不是修行。但離一切聲色。亦不住于離。亦不住于知解。是修行。讀經看教。若準世間。是好事。若向明理人邊。數此是壅塞人。十地之人脫不去。流入生死河。但是三乘教。皆治貪瞋等病。祇如今唸唸若有。貪瞋等病。先須治之。不用求覓義句知解。知解屬貪。貪變成病。祇如今但離一切有無諸法。亦離於離。透過三句外。自然與佛無差。既自是佛。何慮佛不解語。祇恐不是佛。被有無諸法縛。不得自由。以理未立。先有福智。被福智載去。如賤使貴。不如先立理後有福智。若要福智臨時作得。撮土成金。撮金為土。變海水為酥酪。破須彌為微塵。攝四大海水。入一毛孔。於一義作無量義。于無量義作一義。伏惟珍重。師有時說法竟。大眾下堂。乃召之。大眾回首。師曰。是甚麼。(藥山目之。為百丈下堂句)。師兒時。隨母入寺拜佛。指佛像問母。此是何物。母曰是佛。師曰。形容似人無異。我后亦當作焉。師凡作務執勞。必先於眾。主者不忍。密收作具而請息之。師曰。吾無德。爭合勞於人。既遍求作具不獲。而亦妄餐。故有一日不作一日不食之語。流播寰宇矣。唐元和九年正月十七日歸寂。謚大智禪師。塔
【現代漢語翻譯】 現代漢語譯本 不執著于任何境界，這就是金剛智慧的體現，能獲得真正的自由和獨立。如果不能這樣理解，即使誦讀了十二部《韋陀經》（Veda，古印度經典），也只是徒增貢高我慢，反而是在誹謗佛法，不是真正的修行。只要遠離一切聲色，也不執著于遠離的狀態，也不執著于知解，這才是修行。讀經看教，如果按照世俗的標準來看，是好事；但對於明白道理的人來說，這些只是阻礙。即使是十地菩薩（Dashabhumika，菩薩修行的十個階段），也無法從中解脫，最終會流入生死輪迴的河流。所有三乘教法（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna，聲聞乘、緣覺乘、菩薩乘）都是爲了治療貪嗔等煩惱。如果現在念念都有貪嗔等煩惱，首先要做的就是治療這些煩惱，而不是去尋求經文的意義和知解。知解屬於貪，貪會變成疾病。只要遠離一切有無諸法，也遠離對遠離的執著，超越這三種境界之外，自然就與佛沒有差別。既然自己就是佛，何必擔心佛不理解你的語言？只怕自己不是佛，被有無諸法束縛，不得自由。因為理沒有確立，先有了福德和智慧，反而被福德和智慧所駕馭，就像地位低賤的人突然變得尊貴一樣。不如先確立理，然後再修福德和智慧。如果需要福德和智慧，隨時都可以創造出來，可以撮土成金，也可以撮金為土，可以將海水變成酥酪，可以將須彌山（Sumeru，佛教宇宙觀中的聖山）粉碎成微塵，可以將四大海水（四大元素：地、水、火、風）攝入一毛孔。可以在一個義理中闡述無量義，也可以在無量義中歸納為一個義理。請諸位珍重！ 禪師有時說法完畢，大眾準備下堂，禪師又叫住他們。大眾回頭，禪師問道：『這是什麼？』（藥山禪師用眼睛示意，成爲了百丈禪師下堂的契機）。禪師小時候，跟隨母親去寺廟拜佛，指著佛像問母親：『這是什麼？』母親說：『是佛。』禪師說：『外形和人沒什麼不同，我以後也要成為這樣。』禪師每次做工勞動，總是先於大眾。負責的人不忍心，偷偷地收起他的工具，請他休息。禪師說：『我沒有德行，怎麼好意思讓別人為我勞動呢？』因為遍尋工具而不得，卻又白白吃飯，所以才有了『一日不作，一日不食』的說法，流傳於世。 唐元和九年正月十七日圓寂，謚號大智禪師，建塔紀念。
【English Translation】 English version Without attachment to any realms, this is Vajra wisdom, which brings true freedom and independence. If you cannot understand it this way, even if you recite the twelve Vedas (Veda, ancient Indian scriptures), it will only increase arrogance and pride, and it will be slandering the Buddha Dharma, not true practice. As long as you stay away from all sights and sounds, without clinging to the state of detachment, and without clinging to intellectual understanding, this is true practice. Reading scriptures and studying teachings is good according to worldly standards, but for those who understand the truth, these are just obstacles. Even the Bodhisattvas of the Ten Grounds (Dashabhumika, the ten stages of Bodhisattva practice) cannot escape from them and will eventually flow into the river of Samsara (Saṃsāra, the cycle of birth and death). All the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle) are to cure afflictions such as greed and anger. If you have greed and anger in every thought, you must first cure these afflictions, instead of seeking the meaning and understanding of the scriptures. Understanding belongs to greed, and greed becomes a disease. As long as you stay away from all phenomena of existence and non-existence, and also stay away from attachment to detachment, transcending these three realms, you will naturally be no different from the Buddha. Since you are the Buddha, why worry that the Buddha does not understand your language? The only fear is that you are not the Buddha, and you are bound by the phenomena of existence and non-existence, unable to be free. Because the principle has not been established, and you have merit and wisdom first, you are instead driven by merit and wisdom, just like a lowly person suddenly becoming noble. It is better to establish the principle first and then cultivate merit and wisdom. If you need merit and wisdom, you can create them at any time, turning earth into gold, or turning gold into earth, turning seawater into ghee, crushing Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) into dust, and absorbing the four great oceans (the four elements: earth, water, fire, and wind) into a single pore. You can expound infinite meanings from one meaning, and you can summarize one meaning from infinite meanings. Please cherish this! Sometimes, after the Chan master finished speaking, the assembly prepared to leave the hall, but the Chan master called them back. When the assembly turned around, the Chan master asked, 'What is this?' (Chan Master Yaoshan signaled with his eyes, which became the opportunity for Chan Master Baizhang to leave the hall). When the Chan master was a child, he followed his mother to the temple to worship the Buddha, pointed to the Buddha statue and asked his mother, 'What is this?' His mother said, 'It is the Buddha.' The Chan master said, 'The appearance is no different from a human, I will also become like this in the future.' Every time the Chan master worked, he always did it before everyone else. The person in charge could not bear it and secretly put away his tools, asking him to rest. The Chan master said, 'I have no virtue, how can I be willing to let others work for me?' Because he could not find his tools everywhere, but he ate for nothing, so the saying 'A day without work, a day without food' spread throughout the world. He passed away on January 17th of the ninth year of the Yuanhe era of the Tang Dynasty, and was posthumously named Chan Master Dazhi, and a pagoda was built in his memory.
曰大寶勝輪。
池州南泉普愿禪師者
鄭州新鄭人也。姓王氏。幼慕空宗。唐至德二年。依大隗山大慧禪師受業。詣嵩岳受具足戒。初習相部舊章。究毗尼篇聚。次游諸講肆。歷聽楞伽華嚴。入中百門觀。精練玄義。后扣大寂之室。頓然忘筌。得遊戲三昧。一日為眾僧行粥次。馬祖問。桶裡是甚麼師曰。這老漢。合取口作恁么語話。祖便休。自余同參之流。無敢詰問。貞元十一年。憩錫于池陽。自建禪齋。不下南泉。三十餘載。大和初。宣城廉使陸公亙。向師道風。遂與監軍。同請下山。伸弟子之禮。大振玄綱。自此學徒不下數百。言滿諸方。目為郢匠。上堂。然燈佛道了也。若心相所思。出生諸法。虛假不實。何以故。心尚無有。云何出生諸法。猶如形影。分別虛空。如人取聲。安置篋中。亦如吹網。欲令氣滿。故老宿云。不是心。不是佛。不是物。且教你兄弟行履。據說十地菩薩住首楞嚴三昧。得諸佛秘密法藏。自然得一切禪定解脫神通妙用。至一切世界普現色身。或示現成等正覺。轉大法輪。入涅槃。使無量入毛孔。演一句經無量劫。其義不盡。教化無量億千眾生。得無生法忍。尚喚作所知愚極。微細所知愚。與道全乖。大難大難。珍重。上堂曰。王老師自小養一頭水牯牛。擬向溪東牧。不免食他
【現代漢語翻譯】 現代漢語譯本： 名為大寶勝輪（Mahāratnavijaya）。
池州南泉普愿禪師，
是鄭州新鄭人，姓王。年幼時就仰慕空宗（Śūnyatā）。唐朝至德二年，依止大隗山大慧禪師出家。前往嵩山受具足戒。最初學習相部舊章，精研毗奈耶（Vinaya）的篇章。之後遊歷各處講堂，遍聽《楞伽經》（Laṅkāvatāra Sūtra）和《華嚴經》（Avataṃsaka Sūtra），深入《中論》（Mūlamadhyamakakārikā）和《百論》（Śataśāstra）的觀法，精通玄義。後來參訪馬祖道一禪師，頓時忘卻言語，證得遊戲三昧（Lalitā-samādhi）。一天，為眾僧行粥時，馬祖問道：『桶裡是什麼？』禪師說：『這老漢，閉上你的嘴，說這些話！』馬祖便不再問。其餘一同參學的僧人，沒有敢於詰問的。貞元十一年，在池陽休息。自己建造禪房，不下南泉三十多年。大和初年，宣城廉使陸亙，仰慕禪師的道風，於是與監軍一同請禪師下山，行弟子之禮，大力弘揚佛法。從此，學徒不下數百人，名聲傳遍各地，被譽為郢匠。上堂時說：『然燈佛（Dīpaṃkara）已經說完道了。如果心有所思，產生諸法，都是虛假不實的。為什麼呢？因為心尚且沒有，怎麼能產生諸法呢？就像形影，分別虛空，如同人取聲，安置在箱子里，也像吹網，想要讓它充滿氣。』所以老宿說：『不是心，不是佛，不是物。』且教你們兄弟修行。據說十地菩薩（Daśabhūmika-bodhisattva）住在首楞嚴三昧（Śūraṅgama-samādhi），得到諸佛秘密法藏，自然得到一切禪定解脫神通妙用，到達一切世界普遍示現色身，或者示現成等正覺，轉大法輪，入涅槃，使無量眾生進入毛孔，演說一句經無量劫，其義也說不盡，教化無量億千眾生，得到無生法忍（anutpattika-dharma-kṣānti）。尚且被叫做所知愚極，微細所知愚，與道完全相悖。太難了，太難了。珍重。』上堂說：『王老師從小養了一頭水牯牛，打算牽到溪東去放牧，免不了要吃他
【English Translation】 English version: It is called Mahāratnavijaya (Great Treasure Victorious Wheel).
Chan Master Pǔyuàn of Nánquán in Chizhou,
was a native of Xinzheng in Zhengzhou, with the surname Wáng. From a young age, he admired the Śūnyatā (emptiness) school. In the second year of the Zhìdé era of the Tang Dynasty, he became a disciple of Chan Master Dàhuì on Mount Dàwěi. He went to Mount Sōng to receive the complete precepts (upasampadā). Initially, he studied the old chapters of the Xiang School, thoroughly researching the Vinaya (disciplinary rules). Later, he traveled to various lecture halls, listening to the Laṅkāvatāra Sūtra (Descent into Lanka Sutra) and the Avataṃsaka Sūtra (Flower Garland Sutra). He delved into the contemplation methods of the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way) and the Śataśāstra (One Hundred Treatises), mastering profound meanings. Later, he visited the chamber of Chan Master Mǎzǔ Dàoyī, suddenly forgetting words and attaining the Lalitā-samādhi (playful samadhi). One day, while distributing porridge to the monks, Mǎzǔ asked, 'What is in the bucket?' The Chan Master replied, 'You old man, shut your mouth and speak such words!' Mǎzǔ then stopped asking. The other fellow practitioners did not dare to question him. In the eleventh year of the Zhēnyuán era, he rested in Chiyang. He built his own meditation hall and did not descend from Nánquán for more than thirty years. In the early years of the Dàhé era, Lù Gèn, the commissioner of Xuancheng, admired the Chan Master's virtuous conduct. Therefore, he and the military supervisor invited the Chan Master to descend the mountain, performing the rites of a disciple, and greatly promoted the Dharma. From then on, the number of students was no less than several hundred, and his reputation spread everywhere, being praised as a master craftsman. In his Dharma talk, he said, 'Dīpaṃkara (the Lamp Lighting Buddha) has already finished speaking the Way. If the mind thinks and produces all dharmas, they are all false and unreal. Why? Because the mind does not even exist, how can it produce all dharmas? It is like a form and its shadow, distinguishing empty space, like a person taking a sound and placing it in a box, or like blowing a net, wanting to fill it with air.' Therefore, the old master said, 'It is not mind, not Buddha, not a thing.' And I teach you brothers to practice. It is said that the Daśabhūmika-bodhisattva (Ten-Ground Bodhisattva) dwells in the Śūraṅgama-samādhi (Heroic March Samadhi), obtains the secret Dharma treasury of all Buddhas, and naturally obtains all samadhi, liberation, supernatural powers, and wonderful functions. They universally manifest their form bodies in all worlds, or manifest as complete enlightenment, turn the great Dharma wheel, and enter Nirvana, causing countless beings to enter pores, expounding a verse of scripture for countless kalpas, and its meaning is inexhaustible, teaching countless billions of beings, obtaining anutpattika-dharma-kṣānti (the patience of non-arising dharmas). They are still called the extreme of what is known, the subtle ignorance of what is known, completely contrary to the Way. Too difficult, too difficult. Treasure it.' In his Dharma talk, he said, 'Teacher Wáng has raised a water buffalo since he was young, intending to lead it to the east of the stream to graze, inevitably eating his
國王水草。擬向溪西牧。亦不免食他國王水草。不如隨分納些些。總不見得。師問僧曰。夜來好風。曰夜來好風。師曰。吹折門前一枝松。曰吹折門前一枝松。次問一僧曰。夜來好風。曰是甚麼風。師曰。吹折門前一枝松。曰是甚麼松。師曰。一得一失。師有書與茱萸曰。理隨事變。寬廓非外。事得理融。寂寥非內。僧達書了。便問萸。如何是寬廓非外。萸曰。問一答百。也無妨。曰如何是寂寥非內。萸曰。睹對聲色。不是好手。僧又問長沙。沙瞪目視之。僧又進后語。沙乃閉目示之。僧又問趙州。州作吃飯勢。僧又進后語。州以手作拭口勢。后僧舉似師師曰。此三人不謬。為吾弟子。南泉山下。有一庵主。人謂曰。近日南泉和尚出世。何不去禮見。主曰。非但南泉出世。直饒千佛出興。我亦不去。師聞乃令趙州去勘。州去。便設拜。主不顧。州從西過東。又從東過西。主亦不顧。州曰。草賊大敗。遂拽下簾子便歸。舉似師。師曰。我從來疑著這漢。次日師與沙彌。攜茶一瓶盞三隻。到庵。擲向地上。乃曰。昨日底昨日底。主曰。昨日底是甚麼。師于沙彌背上。拍一下曰。賺我來。賺我來。拂袖便回。上堂。道個如如早是變了也。今時師僧須向異類中行。歸宗曰。雖行畜生行。不得畜生報。師曰。孟八郎漢。又恁么去
【現代漢語翻譯】 現代漢語譯本 國王在水草豐美之地放牧，也難免會吃到其他國王的水草。不如隨自己的能力繳納一些賦稅，總不會一無所得。老師問僧人：『昨晚好大的風啊。』僧人回答：『昨晚好大的風啊。』老師說：『吹斷了門前的一棵松樹。』僧人回答：『吹斷了門前的一棵松樹。』老師又問另一位僧人：『昨晚好大的風啊。』僧人問：『是什麼風？』老師說：『吹斷了門前的一棵松樹。』僧人問：『是什麼松樹？』老師說：『一得一失。』 老師有書信給茱萸（Zhū Yú，人名）說：『理隨著事物變化而變化，寬廣開闊並非外在所得；事物因道理融合而貫通，寂靜空曠並非內在所有。』僧人送達書信后，便問茱萸：『什麼是寬廣開闊並非外在所得？』茱萸說：『問一答百，也沒有妨礙。』僧人問：『什麼是寂靜空曠並非內在所有？』茱萸說：『面對聲色犬馬，不是好手。』 僧人又問長沙（Chángshā，地名），長沙瞪大眼睛看著他。僧人又進一步追問，長沙便閉上眼睛示意。僧人又問趙州（Zhào Zhōu，人名），趙州做出吃飯的姿勢。僧人又進一步追問，趙州用手做出擦嘴的姿勢。後來僧人把這些事告訴老師，老師說：『這三個人沒有錯謬，可以做我的弟子。』 南泉山（Nánquán Shān，地名）下，有一位庵主。有人對他說：『最近南泉和尚（Nánquán Héshàng，人名）出世了，為什麼不去拜見？』庵主說：『不僅僅是南泉出世，即使是千佛降臨，我也不會去。』老師聽了，就讓趙州去試探他。趙州去了，便行禮拜見，庵主不理睬。趙州從西邊走到東邊，又從東邊走到西邊，庵主也不理睬。趙州說：『草寇大敗。』於是放下簾子就回去了，把情況告訴了老師。老師說：『我一直懷疑這個人。』 第二天，老師與沙彌（Shāmí，小和尚）帶著一瓶茶和三隻杯子，來到庵里，扔在地上，說道：『昨天的事，昨天的事。』庵主問：『昨天的事是什麼？』老師在沙彌背上拍了一下，說：『騙我來，騙我來。』拂袖便回去了。 老師上堂說法，說道：『說個如如（Rúrú，佛教術語，指真如）早就變了。』現在的師僧必須要在異類中修行。歸宗（Guī Zōng，人名）說：『即使做畜生的行為，也不能得到畜生的報應。』老師說：『孟八郎（Mèng Bā Láng，人名）也是這樣。』
【English Translation】 English version A king grazing in a lush meadow is bound to eat grass from another king's land. It's better to contribute some taxes according to one's means, rather than gain nothing at all. The teacher asked a monk, 'Last night, what a strong wind!' The monk replied, 'Last night, what a strong wind!' The teacher said, 'It broke a pine tree in front of the gate.' The monk replied, 'It broke a pine tree in front of the gate.' The teacher then asked another monk, 'Last night, what a strong wind!' The monk asked, 'What kind of wind?' The teacher said, 'It broke a pine tree in front of the gate.' The monk asked, 'What kind of pine tree?' The teacher said, 'A gain and a loss.' The teacher wrote a letter to Zhū Yú (a person's name), saying, 'Principle changes with circumstances; breadth is not external. When affairs are integrated with principle, stillness is not internal.' After the monk delivered the letter, he asked Zhū Yú, 'What is breadth that is not external?' Zhū Yú said, 'Answering a hundred questions from one is no problem.' The monk asked, 'What is stillness that is not internal?' Zhū Yú said, 'Being good at dealing with sights and sounds is not a good skill.' The monk then asked Chángshā (a place name), and Chángshā stared at him. The monk pressed further, and Chángshā closed his eyes to indicate. The monk then asked Zhào Zhōu (a person's name), and Zhào Zhōu made a gesture of eating. The monk pressed further, and Zhào Zhōu made a gesture of wiping his mouth. Later, the monk told the teacher about these events, and the teacher said, 'These three are not mistaken; they can be my disciples.' Below Nánquán Mountain (a place name), there was a hermitage master. Someone said to him, 'Recently, Nánquán Héshàng (a person's name) has appeared in the world. Why don't you go and pay your respects?' The master said, 'Not only if Nánquán appears, but even if a thousand Buddhas were to appear, I would not go.' Upon hearing this, the teacher sent Zhào Zhōu to test him. Zhào Zhōu went and bowed in greeting, but the master ignored him. Zhào Zhōu walked from west to east and then from east to west, but the master still ignored him. Zhào Zhōu said, 'The bandit army is utterly defeated.' Then he lowered the curtain and returned, reporting the situation to the teacher. The teacher said, 'I have always suspected this man.' The next day, the teacher and a Shāmí (a young monk) brought a bottle of tea and three cups, came to the hermitage, and threw them on the ground, saying, 'Yesterday's matter, yesterday's matter.' The master asked, 'What is yesterday's matter?' The teacher slapped the Shāmí on the back and said, 'You tricked me into coming, you tricked me into coming.' He flicked his sleeves and left. The teacher ascended the platform and said, 'Saying 'suchness' (Rúrú, a Buddhist term referring to true thusness) has already changed.' Today's teachers and monks must practice among different kinds of beings. Guī Zōng (a person's name) said, 'Even if one performs the actions of an animal, one should not receive the retribution of an animal.' The teacher said, 'Mèng Bā Láng (a person's name) also went that way.'
也。上堂。文殊普賢。昨夜三更相打。每人與二十棒。趁出院去也。趙州曰。和尚棒教誰吃。師曰。且道王老師過在甚處。州禮拜而出。師因至莊所。莊主預備迎奉。師曰。老僧居常出入。不與人知。何得排辦如此。莊主曰。昨夜土地報道。和尚今日來。師曰。王老師修行無力。被鬼神覷見。侍者便問。和尚既是善知識。為甚麼被鬼神覷見。師曰。土地前更下一分飯(玄覺云。甚麼處是土地前。更下一分飯。云居錫云。是賞伊罰伊。只如土地前見是南泉。不是南泉)師有時曰。江西馬祖。說即心即佛。王老師不恁么道。不是心不是佛。不是物。恁么道。還有過么。趙州禮拜而出。時有一僧。隨問趙州曰。上座禮拜便出意作么生。州曰。汝卻問取和尚。僧乃問。適來諗上座意作么生。師曰。他卻領得老僧意旨。黃檗與師為首座。一日捧缽。向師位上坐。師入堂見乃問曰。長老甚麼年中行道。檗曰。威音王已前。師曰。猶是王老師兒孫在下去。檗便過第二位坐。師便休。師一日問黃檗。黃金為世界。白銀為壁落。此是甚麼人居處。檗曰。是聖人居處。師曰。更有一人。居何國土。檗乃叉手立。師曰。道不得。何不問王老師。檗卻問。更有一人居何國土。師曰。可惜許。師問黃檗。定慧等學。明見佛性。此理如何。檗曰。十
【現代漢語翻譯】 現代漢語譯本 也。南泉普愿禪師上堂說法：『文殊（Manjusri，智慧的象徵）和普賢（Samantabhadra，行動的象徵），昨夜三更半夜互相爭鬥，每人賞二十棒，趕出院門去！』趙州（Zhaozhou，禪師名）問道：『和尚的棒子要打誰呢？』南泉說：『你說說看，王老師（指南泉自己）的過錯在哪裡？』趙州禮拜後走了出去。 南泉禪師有一次到莊園去，莊主預先準備迎接。南泉說：『老衲我平常出入，不讓人知道，怎麼會安排成這樣？』莊主說：『昨晚土地神來報告，說和尚您今天會來。』南泉說：『王老師修行沒力量，被鬼神看穿了。』侍者便問：『和尚您既然是善知識（kalyāṇa-mitta，指引正道的人），為什麼會被鬼神看穿？』南泉說：『在土地神面前，再下一份飯。』（玄覺（Xuanjue，禪師名）說：『哪裡是在土地神面前，再下一份飯？』云居錫（Yunju Xi，禪師名）說：『這是賞他還是罰他。就像土地神面前見到的是南泉，又不是南泉。』） 南泉禪師有時說：『江西馬祖（Mazu，禪師名）說即心即佛。王老師我不這樣說，不是心不是佛，不是物。這樣說，還有過錯嗎？』趙州禮拜後走了出去。當時有個僧人，跟隨趙州問道：『上座（指趙州）您禮拜后就走，是什麼意思？』趙州說：『你卻去問和尚。』僧人就去問南泉：『剛才趙州上座是什麼意思？』南泉說：『他卻領會了老衲我的意思。』 黃檗（Huangbo，禪師名）和南泉禪師一起當首座（寺院中的重要職位）。有一天，黃檗拿著缽，坐在南泉禪師的位置上。南泉禪師進入禪堂看見了，就問：『長老（對僧人的尊稱）你哪一年開始修道的？』黃檗說：『在威音王佛（Vipaśyin，過去七佛之一）之前。』南泉說：『還是王老師的子孫在下面。』黃檗就走到第二個位置坐下。南泉禪師便停止了（說法）。 南泉禪師有一天問黃檗：『黃金為世界，白銀為墻壁，這是什麼人居住的地方？』黃檗說：『是聖人居住的地方。』南泉說：『還有一個人，居住在什麼國土？』黃檗叉手站立。南泉說：『說不出來，為什麼不問王老師？』黃檗反問：『還有一個人居住在什麼國土？』南泉說：『可惜啊。』 南泉禪師問黃檗：『定慧等學（śamatha-vipassanā，止觀雙修），明見佛性（Buddha-dhātu，覺悟的本性），這個道理如何？』黃檗說：『十成』
【English Translation】 English version The master ascended the hall and said: 'Manjusri (symbol of wisdom) and Samantabhadra (symbol of action) were fighting each other last night at midnight. Each will receive twenty blows and be chased out of the monastery!' Zhaozhou (Zen master's name) asked: 'Who will the master's stick hit?' Nanquan (Zen master's name, referring to himself as 'Teacher Wang') said: 'Tell me, where is Teacher Wang's fault?' Zhaozhou bowed and left. Once, Nanquan went to a manor, and the owner prepared to welcome him in advance. Nanquan said: 'I, the old monk, usually come and go without anyone knowing. How could it be arranged like this?' The owner said: 'Last night, the local earth deity reported that the master would come today.' Nanquan said: 'Teacher Wang's practice is weak, and he is seen through by ghosts and spirits.' The attendant then asked: 'Master, since you are a good friend (kalyāṇa-mitta, one who guides on the right path), why are you seen through by ghosts and spirits?' Nanquan said: 'In front of the earth deity, add another portion of rice.' (Xuanjue (Zen master's name) said: 'Where is adding another portion of rice in front of the earth deity?' Yunju Xi (Zen master's name) said: 'Is this rewarding him or punishing him? It's like seeing Nanquan in front of the earth deity, yet not Nanquan.') Nanquan sometimes said: 'Mazu (Zen master's name) of Jiangxi said that the mind is the Buddha. Teacher Wang doesn't say it that way. It's not the mind, not the Buddha, not a thing. Is there any fault in saying it this way?' Zhaozhou bowed and left. At that time, a monk followed Zhaozhou and asked: 'What did you mean by bowing and leaving, venerable sir (referring to Zhaozhou)?' Zhaozhou said: 'You should ask the master.' The monk then asked Nanquan: 'What did Venerable Zhaozhou mean just now?' Nanquan said: 'He understood my meaning.' Huangbo (Zen master's name) and Nanquan were chief monks together. One day, Huangbo held a bowl and sat in Nanquan's seat. Nanquan entered the hall and saw it, and asked: 'Elder (a respectful term for monks), in what year did you begin practicing the Way?' Huangbo said: 'Before Vipasyin Buddha (one of the seven past Buddhas).' Nanquan said: 'Still Teacher Wang's descendants are below.' Huangbo then went to sit in the second seat. Nanquan then stopped (preaching). One day, Nanquan asked Huangbo: 'Gold as the world, silver as the walls, where do these people live?' Huangbo said: 'It is where the sages live.' Nanquan said: 'There is another person, in what country does he live?' Huangbo stood with his hands folded. Nanquan said: 'You can't say it, why don't you ask Teacher Wang?' Huangbo asked back: 'In what country does the other person live?' Nanquan said: 'What a pity.' Nanquan asked Huangbo: 'Samatha-vipassanā (dual cultivation of calm and insight), clearly seeing the Buddha-nature (Buddha-dhātu, the nature of enlightenment), how is this principle?' Huangbo said: 'Ten parts complete.'
二時中。不依倚一物。師曰。莫是長老見處么。檗曰。不敢。師曰。漿水錢且置。草鞋錢教阿誰還。師見僧斫木次。師乃擊木三下。僧放下斧子歸僧堂。師歸法堂。良久卻入僧堂。見僧在衣缽下坐。師曰。賺殺人。問師歸丈室將何指南。師曰。昨夜三更失卻牛。天明起來失卻火。師因東西兩堂爭貓兒。師遇之白眾曰。道得即救取貓兒。道不得即斬卻也。眾無對。師便斬之。趙州自外歸。師舉前語示之。州乃脫履安頭上而出。師曰。子若在即救得貓兒也。師在方丈。與杉山向火次。師曰。不用指東指西。直下本分事道來。山插火箸叉手。師曰。雖然如是。猶較王老師一線道。有僧問訊叉手而立。師曰。太俗生。其僧便合掌。師曰。太僧生。僧無對。一僧洗缽次。師乃奪卻缽。其僧空手而立。師曰。缽在我手裡。汝口喃喃作么。僧無對。師因入菜園見一僧。師乃將瓦子打之。其僧回顧。師乃翹足。僧無語。師便歸方丈僧隨後入。問訊曰。和尚適來。擲瓦子。打某甲。豈不是警覺某甲。師曰。翹足又作么生。僧無對。(後有僧問石霜云。南泉翹足意作么生。霜舉手云。還恁么無)上堂。王老師賣身去也。還有人買么。一僧出曰。某甲買。師曰。不作貴不作賤。汝作么生買。僧無對(臥龍代云。屬某甲去也。禾山代云。是何道
【現代漢語翻譯】 現代漢語譯本 二時中，不依倚一物。（南泉普愿禪師）問：『莫非長老是這樣見解嗎？』（僧人）檗（音bò）答：『不敢。』（南泉普愿禪師）說：『漿水錢且放一邊，草鞋錢教誰來還？』 （南泉普愿禪師）看見僧人砍木頭，便敲木頭三下。僧人放下斧子回僧堂。（南泉普愿禪師）回到法堂，過了一會兒又到僧堂，看見僧人在衣缽下坐著。（南泉普愿禪師）說：『騙死人。』問：（你）回到丈室將如何指示（他人）？（南泉普愿禪師）說：『昨夜三更丟了牛，天亮起來又丟了火。』 （南泉普愿禪師）因為東西兩堂爭一隻貓，（南泉普愿禪師）遇到這件事，告訴大家說：『說得對，就救下貓；說不對，就斬了它。』大家都沒話說。（南泉普愿禪師）就斬了貓。趙州（趙州從諗禪師）從外面回來，（南泉普愿禪師）把之前的話告訴他。趙州就把鞋脫下來頂在頭上走了出去。（南泉普愿禪師）說：『你若在，就能救下貓了。』 （南泉普愿禪師）在方丈，和杉山（杉山禪師）一起烤火。（南泉普愿禪師）說：『不用指東指西，直接說出你的本分事。』杉山插起火箸，叉手站立。（南泉普愿禪師）說：『即使這樣，還比王老師差一線。』 有僧人問訊，叉手站立。（南泉普愿禪師）說：『太俗氣。』那僧人便合掌。（南泉普愿禪師）說：『太僧氣。』僧人無話可說。 一個僧人洗缽，（南泉普愿禪師）奪過缽。那僧人空手站立。（南泉普愿禪師）說：『缽在我手裡，你口裡嘟囔什麼？』僧人無話可說。 （南泉普愿禪師）到菜園，看見一個僧人，（南泉普愿禪師）就用瓦片打他。那僧人回頭看，（南泉普愿禪師）就翹起腳。僧人無語。（南泉普愿禪師）便回方丈，僧人隨後進來，問訊說：『和尚剛才扔瓦片打我，豈不是在警覺我？』（南泉普愿禪師）說：『翹腳又是什麼意思？』僧人無話可說。（後來有僧人問石霜（石霜慶諸禪師）說：『南泉普愿禪師翹腳是什麼意思？』石霜舉起手說：『還像這樣嗎？』） 上堂。（南泉普愿禪師）說：『王老師賣身去了，還有人買嗎？』一個僧人出來說：『我買。』（南泉普愿禪師）說：『不抬高也不壓低，你怎麼買？』僧人無話可說。（臥龍（臥龍禪師）代答說：『歸我了。』禾山（禾山禪師）代答說：『是什麼道？』）
【English Translation】 English version At the second hour, not relying on a single thing. The Master (Nanquan Puyuan) said, 'Is this perhaps the Elder's understanding?' The monk Bo (meaning cypress) replied, 'I dare not.' The Master (Nanquan Puyuan) said, 'The gruel money can be set aside for now, but who will pay for the straw sandals?' The Master (Nanquan Puyuan) saw a monk chopping wood and struck the wood three times. The monk put down the axe and returned to the monks' hall. The Master (Nanquan Puyuan) returned to the Dharma hall, and after a while, went back to the monks' hall and saw the monk sitting under his robe and bowl. The Master (Nanquan Puyuan) said, 'Deceiving people to death.' He asked, 'When you return to your room, what will you use to guide (others)?' The Master (Nanquan Puyuan) said, 'Last night, at the third watch, I lost the ox; at daybreak, I lost the fire.' Because the east and west halls were fighting over a cat, the Master (Nanquan Puyuan) encountered this and told everyone, 'If you can speak correctly, you can save the cat; if you cannot, I will chop it in two.' No one had anything to say. The Master (Nanquan Puyuan) then chopped the cat in two. Zhaozhou (Zhaozhou Congshen) returned from outside, and the Master (Nanquan Puyuan) told him what had happened. Zhaozhou took off his shoes, placed them on his head, and walked out. The Master (Nanquan Puyuan) said, 'If you had been here, you could have saved the cat.' The Master (Nanquan Puyuan) was in his room, warming himself by the fire with Shanshan (Shanshan Zen master). The Master (Nanquan Puyuan) said, 'No need to point east or west; speak directly about your fundamental matter.' Shanshan inserted the fire chopsticks and stood with his hands folded. The Master (Nanquan Puyuan) said, 'Even so, you are still a line behind Teacher Wang.' A monk came to pay respects, standing with his hands folded. The Master (Nanquan Puyuan) said, 'Too worldly.' The monk then put his palms together. The Master (Nanquan Puyuan) said, 'Too monastic.' The monk had nothing to say. A monk was washing his bowl, and the Master (Nanquan Puyuan) snatched the bowl away. The monk stood empty-handed. The Master (Nanquan Puyuan) said, 'The bowl is in my hand; what are you muttering about?' The monk had nothing to say. The Master (Nanquan Puyuan) went to the vegetable garden and saw a monk. The Master (Nanquan Puyuan) threw a tile at him. The monk looked back, and the Master (Nanquan Puyuan) raised his foot. The monk was silent. The Master (Nanquan Puyuan) returned to his room, and the monk followed him in, paying respects and saying, 'Venerable, you threw a tile at me just now; wasn't that to awaken me?' The Master (Nanquan Puyuan) said, 'What does raising my foot mean?' The monk had nothing to say. (Later, a monk asked Shishuang (Shishuang Qingzhu), 'What did Nanquan Puyuan mean by raising his foot?' Shishuang raised his hand and said, 'Is it still like this?') Ascending the hall, the Master (Nanquan Puyuan) said, 'Teacher Wang has sold himself; is there anyone who will buy him?' A monk came out and said, 'I will buy him.' The Master (Nanquan Puyuan) said, 'Neither raising the price nor lowering it, how will you buy him?' The monk had nothing to say. (Wolong (Wolong Zen master) said in his place, 'He belongs to me.' Heshan (Heshan Zen master) said in his place, 'What is the Way?')
理趙州代云。明年與和尚。縫一領布衫)師與歸宗麻谷同去。參禮南陽國師。師于路上。畫一圓相曰。道得即去。宗便於圓相中坐。谷作女人拜。師曰。恁么則不去也。宗曰。是甚麼心行。師乃相喚便回。更不去禮國師。(玄覺云。只如南泉恁么道。是肯語是不肯語。云居錫云。比來去禮拜國師。南泉為甚麼卻相喚回。且道古人意作么生)。師在山上作務。僧問。南泉路向甚麼處去。師拈起鐮子曰。我這茆鐮子。三十錢買得。曰不問茆鐮子。南泉路向甚麼處去。師曰。我使得正快。有一座主。辭師。師問。甚麼處去。對曰。山下去。師曰。第一不得謗王老師。對曰。爭敢謗和尚。師乃噴嚏曰。多少。主便出去。(云居膺云。非師本意。先曹山云。賴也。石霜云。不為人斟酌。長慶雲。請領話。云居錫云。座主當時出去。是會不會)師一日掩方丈門。將灰圍卻門外曰。若有人道得即開。或有祇對多。未愜師意。趙州曰。蒼天。師便開門。師玩月次。僧問。幾時得似這個去。師曰。王老師二十年前亦恁么來。曰即今作么生。師便歸方丈。陸亙大夫問。弟子從六合來。彼中還更有身否。師曰。分明記取。舉似作家。曰和尚不可思議。到處世界成就。師曰。適來總是大夫分上事。陸異日謂師曰。弟子亦薄會佛法。師便問。大夫
【現代漢語翻譯】 現代漢語譯本 趙州禪師代替南泉普愿禪師去拜訪云巖曇晟禪師。南泉禪師說：『明年我給你縫一件布衫。』趙州禪師便與歸宗禪師、麻谷禪師一同前往，去參拜南陽慧忠國師。在路上，趙州禪師畫了一個圓圈說：『說得對就走。』歸宗禪師便在圓圈中坐下，麻谷禪師則作女人拜的姿勢。趙州禪師說：『這樣就不去了。』歸宗禪師問：『這是什麼心行？』趙州禪師於是招呼他們一同回去，不再去拜訪國師。（玄覺禪師說：『就像南泉禪師這樣說，是肯定還是否定呢？』云居錫禪師說：『本來要去禮拜國師，南泉禪師為什麼卻招呼他們回去？且說古人的用意是什麼？』） 趙州禪師在山上勞作，有僧人問：『南泉禪師的路向哪裡去？』趙州禪師拿起鐮刀說：『我這把鐮刀，三十文錢買的。』僧人說：『我不問鐮刀，南泉禪師的路向哪裡去？』趙州禪師說：『我用得正好。』 有一位座主（精通經論的僧人）向趙州禪師告辭。趙州禪師問：『去哪裡？』回答說：『下山去。』趙州禪師說：『第一不得誹謗王老師（指趙州禪師自己）。』回答說：『怎敢誹謗和尚。』趙州禪師於是打了個噴嚏說：『多少？』座主便出去了。（云居膺禪師說：『不是趙州禪師的本意。』先曹山禪師說：『僥倖啊。』石霜禪師說：『不為人斟酌。』長慶禪師說：『請領會話意。』云居錫禪師說：『座主當時出去，是會還是不會？』） 趙州禪師有一天關上方丈的門，用灰圍住門外，說：『若有人說得對就開門。』有人回答了很多，但都不合趙州禪師的心意。趙州禪師說：『蒼天。』便開門。 趙州禪師賞玩月亮時，有僧人問：『什麼時候才能像這樣？』趙州禪師說：『王老師（指趙州禪師自己）二十年前也是這樣來的。』僧人說：『現在怎麼樣？』趙州禪師便回方丈了。 陸亙大夫問：『弟子從六合（指天下）來，那裡還有身嗎？』趙州禪師說：『分明記取，舉似作家（指開悟的人）。』陸亙大夫說：『和尚不可思議，到處世界成就。』趙州禪師說：『剛才說的都是大夫分上的事。』陸亙大夫有一天對趙州禪師說：『弟子也略微懂得一些佛法。』趙州禪師便問：『大夫……』
【English Translation】 English version Jiaozhou (Zhaozhou) Chan Master went to visit Yunyan (Yun-yen) Tansheng (T'an-sheng) on behalf of Nanquan (Nan-ch'üan). Nanquan said, 'Next year I will sew you a cloth robe.' Zhaozhou then went with Guizong (Kuei-tsung) and Magu (Ma-ku) to pay respects to National Teacher Nanyang Huizhong (Nan-yang Hui-chung). On the way, Zhaozhou drew a circle and said, 'If you can say it correctly, we'll go.' Guizong then sat in the circle, and Magu made a woman's bowing gesture. Zhaozhou said, 'In that case, we won't go.' Guizong asked, 'What is this state of mind?' Zhaozhou then called them back, and they didn't go to pay respects to the National Teacher. (Xuanjue (Hsüan-chüeh) said, 'Just like Nanquan saying that, is it an affirmation or a negation?' Yunjuxi (Yün-chü-hsi) said, 'Originally going to pay respects to the National Teacher, why did Nanquan call them back? Tell me, what was the intention of the ancients?') Zhaozhou was working on the mountain when a monk asked, 'Where does the road of Nanquan lead?' Zhaozhou picked up a sickle and said, 'I bought this sickle for thirty coins.' The monk said, 'I'm not asking about the sickle, where does the road of Nanquan lead?' Zhaozhou said, 'I use it very well.' A seat-holder (a monk well-versed in scriptures) bid farewell to Zhaozhou. Zhaozhou asked, 'Where are you going?' He replied, 'Down the mountain.' Zhaozhou said, 'First, you must not slander Teacher Wang (referring to Zhaozhou himself).' He replied, 'How dare I slander the monk?' Zhaozhou then sneezed and said, 'How much?' The seat-holder then left. (Ying of Yunjü (Yün-chü) said, 'It was not Zhaozhou's original intention.' Earlier, Caoshan (Ts'ao-shan) said, 'Fortunately.' Shishuang (Shih-shuang) said, 'He doesn't deliberate for others.' Changqing (Ch'ang-ch'ing) said, 'Please understand the meaning of the words.' Yunjuxi said, 'When the seat-holder left at that time, did he understand or not?') One day, Zhaozhou closed the door of his abbot's room, surrounded the outside of the door with ashes, and said, 'If anyone can say it correctly, I will open the door.' Some people answered a lot, but none of them satisfied Zhaozhou's intention. Zhaozhou said, 'Heaven.' Then he opened the door. When Zhaozhou was admiring the moon, a monk asked, 'When can I be like this?' Zhaozhou said, 'Teacher Wang (referring to Zhaozhou himself) also came like this twenty years ago.' The monk said, 'What is it like now?' Zhaozhou then returned to his abbot's room. Layman Lu Geng (Lu Keng) asked, 'This disciple comes from the six directions (referring to the world), is there still a body there?' Zhaozhou said, 'Clearly remember, show it to the masters (referring to enlightened people).' Lu Geng said, 'The monk is inconceivable, accomplishing worlds everywhere.' Zhaozhou said, 'What you just said is all the layman's business.' One day, Lu Geng said to Zhaozhou, 'This disciple also understands a little about Buddhism.' Zhaozhou then asked, 'Layman...'
十二時中作么生。曰寸絲不掛。師曰。猶是階下漢。師又曰。不見道。有道君王不納有智之臣。上堂次。陸大夫曰。請和尚為眾說法。師曰。教老僧作么生說。曰和尚豈無方便。師曰。道他欠少甚麼。曰為甚麼有六道四生。師曰。老僧不教他。陸大夫與師見人雙陸。指骰子曰。恁么不恁么。正恁么。信彩去時如何師拈起骰子曰。臭骨頭十八。又問。弟子家中有一片石。或時坐。或時臥。如今擬鐫作佛還得否。師曰得。陸曰。莫不得否。師曰不得。(云巖云。坐即佛。不坐即非佛。洞山云。不坐即佛。坐即非佛)趙州問。道非物外。物外非道。如何是物外道。師便打。州捉住棒曰。已后莫錯打人去師曰。龍蛇易辨。衲子難謾。師喚院主。主應諾。師曰。佛九十日在忉利天。為母說法。時優填王思佛。請目連。運神通三轉。攝匠人。往彼雕佛像。祇雕得三十一相。為甚麼梵音相雕不得。主問。如何是梵音相。師曰。賺殺人。師問維那。今日普請作甚麼。對曰拽磨。師曰。磨從你拽。不得動著磨中心樹子。那無語。(保福代云。比來拽磨。如今卻不成。法眼代云。恁么即不拽也)一日有大德問師曰。即心是佛又不得。非心非佛又不得。師意如何。師曰。大德且信即心是佛便了。更說甚麼得與不得。祇如大德吃飯了。從東廊上
【現代漢語翻譯】 現代漢語譯本 問：十二時中（shí èr shí zhōng，指一天中的任何時候）作么生（zuò me shēng，怎麼辦）？ 師（指禪師）說：『寸絲不掛（cùn sī bù guà，一絲不掛，比喻沒有任何牽掛）。』 師說：『猶是階下漢（yóu shì jiē xià hàn，仍然是門外漢）。』 師又說：『不見道（bú jiàn dào，沒聽說過嗎），有道君王不納有智之臣（yǒu dào jūn wáng bù nà yǒu zhì zhī chén，英明的君王不接納自作聰明的臣子）。』 上堂（shàng táng，禪宗寺院中住持升座說法）時，陸大夫（Lù dà fū，人名，官名）說：『請和尚（hé shàng，對僧人的尊稱）為眾說法。』 師說：『教老僧（jiào lǎo sēng，老僧自稱）作么生說（zuò me shēng shuō，叫我怎麼說）？』 陸大夫說：『和尚豈無方便（hé shàng qǐ wú fāng biàn，和尚難道沒有方便之法）？』 師說：『道他欠少甚麼（dào tā qiàn shǎo shén me，說他缺少什麼）？』 陸大夫問：『為甚麼有六道四生（wèi shén me yǒu liù dào sì shēng，為什麼有六道輪迴和四種生類）？』 師說：『老僧不教他（lǎo sēng bù jiào tā，老僧不教他們）。』 陸大夫與師見人雙陸（Lù dà fū yǔ shī jiàn rén shuāng lù，陸大夫和禪師看到有人玩雙陸），指骰子說：『恁么不恁么（rèn me bù rèn me，這樣還是不這樣）？正恁么（zhèng rèn me，正是這樣）？信彩去時如何（xìn cǎi qù shí rú hé，下注的時候怎麼樣）？』 師拈起骰子說：『臭骨頭十八（chòu gǔ tou shí bā，沒用的東西，還是十八點）。』 又問：『弟子家中有一片石（dì zǐ jiā zhōng yǒu yī piàn shí，弟子家中有一塊石頭），或時坐（huò shí zuò，有時坐），或時臥（huò shí wò，有時躺），如今擬鐫作佛（rú jīn nǐ juān zuò fó，現在想把它雕刻成佛），還得否（hái dé fǒu，可以嗎）？』 師說：『得（dé，可以）。』 陸大夫說：『莫不得否（mò bù dé fǒu，難道不可以嗎）？』 師說：『不得（bù dé，不可以）。』 （云巖（Yún yán，人名）說：坐即佛（zuò jí fó，坐下就是佛），不坐即非佛（bù zuò jí fēi fó，不坐就不是佛）。洞山（Dòng shān，人名）說：不坐即佛（bù zuò jí fó，不坐就是佛），坐即非佛（zuò jí fēi fó，坐下就不是佛）。） 趙州（Zhào zhōu，人名）問：道非物外（dào fēi wù wài，道不在事物之外），物外非道（wù wài fēi dào，事物之外不是道），如何是物外道（rú hé shì wù wài dào，什麼是事物之外的道）？ 師便打（shī biàn dǎ，禪師就打他）。 趙州捉住棒說：『已后莫錯打人去（yǐ hòu mò cuò dǎ rén qù，以後不要打錯人）。』 師說：『龍蛇易辨（lóng shé yì biàn，龍和蛇容易分辨），衲子難謾（nà zǐ nán mán，出家人難以欺騙）。』 師喚院主（shī huàn yuàn zhǔ，禪師叫院主）。 院主應諾（yuàn zhǔ yìng nuò，院主答應）。 師說：『佛九十日在忉利天（fó jiǔ shí rì zài dāo lì tiān，佛在忉利天九十天），為母說法（wèi mǔ shuō fǎ，為母親說法），時優填王（shí yōu tián wáng，當時的優填王）思佛（sī fó，思念佛），請目連（qǐng mù lián，請目連尊者），運神通三轉（yùn shén tōng sān zhuǎn，運用神通三次），攝匠人（shè jiàng rén，把工匠攝到天上），往彼雕佛像（wǎng bǐ diāo fó xiàng，到那裡雕刻佛像），祇雕得三十一相（zhǐ diāo dé sān shí yī xiàng，只雕刻了三十二相中的三十一個），為甚麼梵音相雕不得（wèi shén me fàn yīn xiàng diāo bù dé，為什麼梵音相雕刻不出來）？』 院主問：『如何是梵音相（rú hé shì fàn yīn xiàng，什麼是梵音相）？』 師說：『賺殺人（zhuàn shā rén，騙死人）。』 師問維那（shī wèn wéi nà，禪師問維那）：『今日普請作甚麼（jīn rì pǔ qǐng zuò shén me，今天普請做什麼）？』 維那回答：『拽磨（zhuài mó，拉磨）。』 師說：『磨從你拽（mó cóng nǐ zhuài，磨隨你拉），不得動著磨中心樹子（bù dé dòng zhe mó zhōng xīn shù zi，不能動到磨的中心軸）。』 那無語（nà wú yǔ，維那無語）。 （保福（Bǎo fú，人名）代云：比來拽磨（bǐ lái zhuài mó，以前拉磨），如今卻不成（rú jīn què bù chéng，現在卻不行了）。法眼（Fǎ yǎn，人名）代云：恁么即不拽也（rèn me jí bù zhuài yě，這樣就不拉了）。） 一日有大德（yī rì yǒu dà dé，有一天一位大德）問師說：『即心是佛又不得（jí xīn shì fó yòu bù dé，說即心是佛也不對），非心非佛又不得（fēi xīn fēi fó yòu bù dé，說非心非佛也不對），師意如何（shī yì rú hé，禪師您怎麼看）？』 師說：『大德且信即心是佛便了（dà dé qiě xìn jí xīn shì fó biàn le，大德您姑且相信即心是佛就可以了），更說甚麼得與不得（gèng shuō shén me dé yǔ bù dé，還說什麼對與不對）？祇如大德吃飯了（zhǐ rú dà dé chī fàn le，比如大德您吃完飯了），從東廊上（cóng dōng láng shàng，從東邊的走廊上）』
【English Translation】 English version Question: What to do in the twelve periods of the day (shí èr shí zhōng, any time of the day)? The Master (referring to the Zen master) said: 'Not a thread hangs (cùn sī bù guà, not a single thread hangs; a metaphor for having no attachments).' The Master said: 'Still a man outside the gate (yóu shì jiē xià hàn, still an outsider).' The Master further said: 'Haven't you heard (bú jiàn dào)? An enlightened ruler does not accept clever ministers (yǒu dào jūn wáng bù nà yǒu zhì zhī chén, a wise ruler does not accept ministers who are too clever).' During the Dharma talk (shàng táng, when the abbot ascends the seat to give a Dharma talk in a Zen monastery), Minister Lu (Lù dà fū, a name, an official title) said: 'Please, Master (hé shàng, a respectful term for monks), expound the Dharma for the assembly.' The Master said: 'How should this old monk (jiào lǎo sēng, how should this old monk, referring to himself) speak (zuò me shēng shuō, how should I speak)?' Minister Lu said: 'Does the Master not have expedient means (hé shàng qǐ wú fāng biàn, does the Master not have expedient means)?' The Master said: 'What is he said to be lacking (dào tā qiàn shǎo shén me, what is he said to be lacking)?' Minister Lu asked: 'Why are there the six realms and four kinds of birth (wèi shén me yǒu liù dào sì shēng, why are there the six realms of reincarnation and the four types of birth)?' The Master said: 'This old monk did not teach them (lǎo sēng bù jiào tā, this old monk did not teach them).' Minister Lu and the Master saw people playing Shuanglu (Lù dà fū yǔ shī jiàn rén shuāng lù, Minister Lu and the Master saw people playing Shuanglu), pointing to the dice and saying: 'Like this or not like this (rèn me bù rèn me, like this or not like this)? Exactly like this (zhèng rèn me, exactly like this)? What about when placing the bet (xìn cǎi qù shí rú hé, what about when placing the bet)?' The Master picked up the dice and said: 'Stinking bones, eighteen (chòu gǔ tou shí bā, useless things, still eighteen).' He also asked: 'This disciple has a piece of stone at home (dì zǐ jiā zhōng yǒu yī piàn shí, this disciple has a piece of stone at home), sometimes I sit (huò shí zuò, sometimes I sit), sometimes I lie down (huò shí wò, sometimes I lie down). Now I intend to carve it into a Buddha (rú jīn nǐ juān zuò fó, now I intend to carve it into a Buddha). Is it permissible (hái dé fǒu, is it permissible)?' The Master said: 'Permissible (dé, permissible).' Minister Lu said: 'Is it not permissible (mò bù dé fǒu, is it not permissible)?' The Master said: 'Not permissible (bù dé, not permissible).' (Yunyan (Yún yán, a name) said: Sitting is Buddha (zuò jí fó, sitting is Buddha), not sitting is not Buddha (bù zuò jí fēi fó, not sitting is not Buddha). Dongshan (Dòng shān, a name) said: Not sitting is Buddha (bù zuò jí fó, not sitting is Buddha), sitting is not Buddha (zuò jí fēi fó, sitting is not Buddha).) Zhaozhou (Zhào zhōu, a name) asked: The Dao is not outside of things (dào fēi wù wài, the Dao is not outside of things), outside of things is not the Dao (wù wài fēi dào, outside of things is not the Dao). What is the Dao outside of things (rú hé shì wù wài dào, what is the Dao outside of things)? The Master then struck him (shī biàn dǎ, the Master then struck him). Zhaozhou grabbed the stick and said: 'In the future, don't hit the wrong person (yǐ hòu mò cuò dǎ rén qù, in the future, don't hit the wrong person).' The Master said: 'Dragons and snakes are easy to distinguish (lóng shé yì biàn, dragons and snakes are easy to distinguish), monks are hard to deceive (nà zǐ nán mán, monks are hard to deceive).' The Master called the superintendent (shī huàn yuàn zhǔ, the Master called the superintendent). The superintendent responded (yuàn zhǔ yìng nuò, the superintendent responded). The Master said: 'The Buddha was in the Trayastrimsa Heaven (fó jiǔ shí rì zài dāo lì tiān, the Buddha was in the Trayastrimsa Heaven for ninety days), expounding the Dharma for his mother (wèi mǔ shuō fǎ, expounding the Dharma for his mother). At that time, King Udayana (shí yōu tián wáng, at that time, King Udayana) missed the Buddha (sī fó, missed the Buddha), and requested Maudgalyayana (qǐng mù lián, requested Maudgalyayana), to use his supernatural powers three times (yùn shén tōng sān zhuǎn, to use his supernatural powers three times), to bring the craftsmen (shè jiàng rén, to bring the craftsmen) to carve a Buddha image there (wǎng bǐ diāo fó xiàng, to carve a Buddha image there). Only thirty-one marks were carved (zhǐ diāo dé sān shí yī xiàng, only thirty-one marks were carved). Why couldn't the Brahma-voice mark be carved (wèi shén me fàn yīn xiàng diāo bù dé, why couldn't the Brahma-voice mark be carved)?' The superintendent asked: 'What is the Brahma-voice mark (rú hé shì fàn yīn xiàng, what is the Brahma-voice mark)?' The Master said: 'Deceiving people to death (zhuàn shā rén, deceiving people to death).' The Master asked the director (shī wèn wéi nà, the Master asked the director): 'What are we doing for the general labor today (jīn rì pǔ qǐng zuò shén me, what are we doing for the general labor today)?' The director replied: 'Pulling the millstone (zhuài mó, pulling the millstone).' The Master said: 'The millstone is for you to pull (mó cóng nǐ zhuài, the millstone is for you to pull), but you must not touch the central tree of the millstone (bù dé dòng zhe mó zhōng xīn shù zi, but you must not touch the central tree of the millstone).' The director was speechless (nà wú yǔ, the director was speechless). (Baofu (Bǎo fú, a name) said in place: Before, we pulled the millstone (bǐ lái zhuài mó, before, we pulled the millstone), but now it won't work (rú jīn què bù chéng, but now it won't work). Fayan (Fǎ yǎn, a name) said in place: In that case, we won't pull it (rèn me jí bù zhuài yě, in that case, we won't pull it).) One day, a virtuous monk (yī rì yǒu dà dé, one day, a virtuous monk) asked the Master: 'To say that the mind is Buddha is not right (jí xīn shì fó yòu bù dé, to say that the mind is Buddha is not right), to say that neither mind nor Buddha is not right (fēi xīn fēi fó yòu bù dé, to say that neither mind nor Buddha is not right). What is the Master's intention (shī yì rú hé, what is the Master's intention)?' The Master said: 'Virtuous monk, just believe that the mind is Buddha and that's enough (dà dé qiě xìn jí xīn shì fó biàn le, virtuous monk, just believe that the mind is Buddha and that's enough). What more is there to say about right and wrong (gèng shuō shén me dé yǔ bù dé, what more is there to say about right and wrong)? For example, virtuous monk, after you have eaten (zhǐ rú dà dé chī fàn le, for example, virtuous monk, after you have eaten), from the east corridor (cóng dōng láng shàng, from the east corridor)'
西廊下。不可總問人得與不得也。師住庵。時有一僧到庵。師向伊道。我上山去作務。待齋時作飯自吃了。送一分上來。少時其僧自作飯吃了。卻一時打破家事。就床臥。師待不見來。便歸庵。見僧臥。師亦就伊邊臥。僧便起去。師住后曰。我往前住庵時。有個靈利道者直至。如今不見。師拈起毬子問僧。那個何似這個。對曰不似。師曰。甚麼處見。那個便道不似。曰若問某甲見處。和尚放下手中物。師曰。許你具一隻眼。陸大夫向師道。肇法師也甚奇怪解道。天地與我同根。萬物與我一體。師指庭前牡丹花曰。大夫時人見此一株花。如夢相似。陸罔測。又問。天王居何地位。師曰。若是天王。即非地位。曰弟子聞說天王是居初地。師曰。應以天王身得度者。即現天王身而為說法。陸辭歸宣城治所。師問大夫去彼。將何治民。曰以智慧治民。師曰。恁么則彼處生靈。盡遭塗炭去也。師入宣州。陸大夫出迎接。指城門曰。人人盡喚作雍門。未審和尚喚作甚麼門。師曰。老僧若道。恐辱大夫風化。曰忽然賊來時作么生。師曰。王老師罪過。陸又問。大悲菩薩用許多手眼作甚麼。師曰。祇如國家。又用大夫作甚麼。師洗衣次。僧問。和尚猶有這個在。師拈起衣曰。爭奈這個何。(玄覺云。且道是一個。是兩個)師問僧良欽。
【現代漢語翻譯】 現代漢語譯本 西廊下。不要總是問別人得到或沒得到。 師父住在庵里。當時有一個僧人來到庵里。師父對他說：『我上山去做工，等到吃飯的時候自己做飯吃了，送一份上來。』過了一會兒，那個僧人自己做飯吃了，卻一下子把家裡的東西都打破了，然後就上床睡覺。師父等了很久不見他來，就回到庵里，看見僧人躺著。師父也就在他旁邊躺下，僧人就起身離開了。師父後來住持時說：『我以前住庵的時候，有個聰明伶俐的道者一直都在，現在不見了。』師父拿起一個球問僧人：『那個和這個哪個像？』回答說：『不像。』師父說：『從什麼地方看出那個不像？』（僧人）說：『如果問我從哪裡看出來的，和尚就放下手中的東西。』師父說：『允許你具有一隻眼。』陸大夫問師父說：『肇法師（僧肇，東晉末年高僧）也甚是奇怪，他解釋說道：天地與我同根，萬物與我一體。』師父指著庭前的牡丹花說：『大夫，世人看見這一株花，就像做夢一樣。』陸大夫不明白。又問：『天王（四大天王）居住在什麼地位？』師父說：『如果是天王，就沒有地位。』（陸大夫）說：『弟子聽說天王是居住在初地（菩薩十地之第一地，歡喜地）。』師父說：『應以天王身得度者，即現天王身而為說法。』陸大夫告辭回宣城治理政事。師父問大夫去那裡，將用什麼來治理百姓？（陸大夫）說：『用智慧治理百姓。』師父說：『這樣的話，那裡的生靈，都要遭受塗炭了。』師父進入宣州，陸大夫出來迎接，指著城門說：『人人都叫它雍門，不知道和尚叫它什麼門？』師父說：『老僧如果說了，恐怕玷污了大夫的風化。』（陸大夫）說：『如果賊來了怎麼辦？』師父說：『王老師（指自己）罪過。』陸大夫又問：『大悲菩薩（觀世音菩薩）用這麼多手眼做什麼？』師父說：『就像國家，又用大夫做什麼？』師父洗衣服的時候，僧人問：『和尚還有這個在？』師父拿起衣服說：『拿這個怎麼辦？』（玄覺（永嘉玄覺禪師）說：『且說是一個，還是兩個？』）師父問僧人良欽。
【English Translation】 English version Xi Lang Xia (location). You shouldn't always ask people whether they have attained or not. The Master lived in a hermitage. At that time, a monk came to the hermitage. The Master said to him, 'I'm going up the mountain to work. When it's time for the meal, cook the rice yourself and eat it, and send a portion up to me.' After a while, the monk cooked the rice himself and ate it, but then suddenly broke all the household items and went to bed. The Master waited for a long time and, not seeing him come, returned to the hermitage and saw the monk lying down. The Master also lay down beside him, and the monk got up and left. The Master later said when he was abbot, 'When I lived in the hermitage before, there was a clever Daoist who was always there, but now he's gone.' The Master picked up a ball and asked the monk, 'Which is more like this one, that one or this one?' The monk replied, 'Not like.' The Master said, 'Where do you see that it's not like?' The monk said, 'If you ask me where I see it, the Abbot should put down what's in his hand.' The Master said, 'I allow you to have one eye.' The official Lu asked the Master, 'Dharma Master Zhao (Sengzhao, a prominent monk in the late Eastern Jin Dynasty) is also very strange, he explains, saying: Heaven and earth share the same root with me, and all things are one body with me.' The Master pointed to the peony flower in front of the courtyard and said, 'Official, people see this flower as if they are dreaming.' Official Lu did not understand. He then asked, 'What position does the Heavenly King (Four Heavenly Kings) reside in?' The Master said, 'If it is a Heavenly King, then there is no position.' The official said, 'This disciple has heard that the Heavenly King resides in the first ground (the first of the ten grounds of a Bodhisattva, the Ground of Joy).' The Master said, 'Those who should be delivered by the body of a Heavenly King will be shown the body of a Heavenly King to preach the Dharma.' Official Lu bid farewell and returned to Xuan Cheng to govern affairs. The Master asked the official, 'What will you use to govern the people when you go there?' The official said, 'I will govern the people with wisdom.' The Master said, 'In that case, the living beings there will all suffer.' The Master entered Xuan Zhou, and Official Lu came out to greet him, pointing to the city gate and saying, 'Everyone calls it Yong Gate, I wonder what the Abbot calls it?' The Master said, 'If this old monk says it, I'm afraid it will defile the official's customs.' The official said, 'What if thieves come?' The Master said, 'Teacher Wang (referring to himself) is at fault.' Official Lu then asked, 'What does the Bodhisattva of Great Compassion (Avalokiteśvara) do with so many hands and eyes?' The Master said, 'Just like the country, what does it use the official for?' When the Master was washing clothes, a monk asked, 'Does the Abbot still have this?' The Master picked up the clothes and said, 'What to do with this?' (Xuanjue (Zen Master Yongjia Xuanjue) said, 'Tell me, is it one or two?') The Master asked the monk Liangqin.
空劫中還有佛否。對曰有。師曰。是阿誰。對曰良欽。師曰。居何國土。欽無語。問祖祖相傳合傳何事。師曰。一二三四五。問如何是古人底。師曰。待有即道。曰和尚為甚麼妄語。師曰。我不妄語。盧行者卻妄語。問十二時中以何為境。師曰。何不問王老師。曰問了也。師曰。還曾與汝為境么。問青蓮不隨風火散時是甚麼。師曰。無風火不隨是甚麼。僧無對。師問不思善不思惡。思總不生時。還我本來面目來。曰無容止可露。(洞山云。還曾將示人么)師問座主。你與我講經得么。曰某甲與和尚講經。和尚須與某甲說禪始得。師曰。不可將金彈子博銀彈子去。曰某甲不會。師曰。汝道空中一片云。為復釘釘住。為復藤䌫著。問空中有一珠。如何取得。師曰。斫竹布梯空中取。曰空中如何布梯師曰。汝擬作么生取。僧辭問曰。學人到諸方。有人問。和尚近日作么生。未審如何祇對。師曰。但向道。近日解相撲。曰作么生。師曰。一拍雙泯。問父母未生時。鼻孔在甚麼處。師曰。父母已生了。鼻孔在甚麼處。師將順世。第一座問。和尚百年後向甚麼處去。師曰。山下作一頭水牯牛去。座曰。某甲隨和尚去。還得也無。師曰。汝若隨我。即須銜取一莖草來。師乃示疾。告門人曰。星翳燈幻亦久矣。勿謂吾有去來也。言訖而
逝。
杭州鹽官海昌院齊安國師
海門郡人也。姓李氏。生時神光照室。後有異僧。謂之曰。建無勝幢。使佛日回照者。豈非汝乎。長依本郡云琮禪師。落髮受具。后聞大寂行化于龔公山。乃振錫而造焉。師有奇相。大寂一見深器之。乃令入室。密示正法。僧問。如何是本身盧舍那。師曰。與老僧過凈瓶來。僧將凈瓶至。師曰。卻安舊處著。僧送至本處。復來詰問。師曰。古佛過去久矣有講僧來參師問。座主蘊何事業。對曰。講華嚴經。師曰。有幾種法界。曰廣說則重重無盡。略說有四種。師豎起拂子曰。這個是第幾種法界。主沉吟。師曰。思而知。慮而解。是鬼家活計。日下孤燈。果然失照。(保福聞云。若禮拜即吃和尚棒。禾山代云。某甲不煩。和尚莫怪。法眼代。拊掌三下)僧問大梅。如何是西來意。大梅曰。西來無意。師聞乃曰。一個棺材兩個死漢。(玄沙云。鹽官是作家)師一日。喚侍者曰。將犀牛扇子來。者曰破也。師曰。扇子既破。還我犀牛兒來。者無對。(投子代云。不辭將出。恐頭角不全。資福代作圓相。心中書牛字。石霜代云。若還和尚即無也。保福云。和尚年尊。別請人好)師一日謂眾曰。虛空為鼓。須彌為椎。甚麼人打得。眾無對。(有人舉似南泉。泉云。王老師不打這破鼓。
【現代漢語翻譯】 現代漢語譯本 杭州鹽官海昌院的齊安國師 是海門郡人，姓李。出生時，屋裡被神奇的光芒照亮。後來有個奇異的僧人對他說：『建立無勝幢（一種佛教法器，像征戰勝一切），使佛日重新照耀的，難道不是你嗎？』長大后，他依止本郡的云琮禪師剃度並受具足戒。後來聽說大寂（馬祖道一，709-788）在龔公山弘揚佛法，於是拄著錫杖前去拜訪。齊安國師相貌奇特，大寂一見就非常器重他，讓他進入內室，秘密傳授正法。 有僧人問：『什麼是本身的盧舍那（佛的報身，光明遍照）？』齊安國師說：『給老僧拿個凈瓶來。』僧人拿來凈瓶。國師說：『放回原來的地方。』僧人送回原處，又回來追問。國師說：『古佛過去很久了。』 有講經的僧人來參拜齊安國師，問：『座主（對講經僧人的尊稱）專研什麼事業？』回答說：『講《華嚴經》。』國師問：『有幾種法界？』回答說：『廣而言之，重重無盡；簡而言之，有四種。』國師豎起拂塵說：『這個是第幾種法界？』講經僧人沉默不語。國師說：『思索而知，考慮而解，是鬼家的活計。』（如同）日落西山，孤燈失去光照。（保福禪師聽后說：『如果禮拜，就吃和尚的棒子。』禾山禪師代答說：『我不敢煩勞。和尚不要怪罪。』法眼禪師代答，拍掌三下） 有僧人問大梅禪師：『什麼是西來意（達摩祖師從西天來傳法的真意）？』大梅禪師說：『西來無意。』齊安國師聽后說：『一個棺材裡躺著兩個死人。』（玄沙禪師評論說：『鹽官國師是真正的行家。』） 齊安國師有一天，叫侍者說：『把犀牛扇子拿來。』侍者說：『破了。』國師說：『扇子既然破了，還我犀牛兒來。』侍者無言以對。（投子禪師代答說：『不是不肯拿出來，恐怕頭角不全。』資福禪師代答，畫個圓相，心中寫個『牛』字。石霜禪師代答說：『如果還給和尚，就沒有了。』保福禪師說：『和尚您年紀大了，還是請別人吧。』） 齊安國師有一天對眾人說：『虛空為鼓，須彌山為槌，什麼人能敲得響？』眾人無言以對。（有人把這話告訴南泉禪師，南泉禪師說：『王老師不敲這破鼓。』）
【English Translation】 English version Qi』an Guoshi (National Teacher) of Haichang Temple in Yanguan, Hangzhou, was a native of Haimen Prefecture, with the surname Li. At the time of his birth, a divine light illuminated the room. Later, a strange monk said to him, 『Building a Wusheng Banner (an unfurled Buddhist banner symbolizing victory over all), causing the Buddha's sun to shine again, isn't that you?』 When he grew up, he followed Zen Master Yun Cong of his prefecture to have his head shaved and receive the complete precepts. Later, hearing that Daji (Mazu Daoyi, 709-788) was propagating the Dharma at Mount Gonggong, he went to visit him with his tin staff. Qi』an Guoshi had a peculiar appearance, and Daji greatly valued him at first sight, allowing him to enter the inner chamber and secretly transmit the true Dharma. A monk asked, 『What is the self-nature Vairocana (the Dharmakaya Buddha, the embodiment of enlightenment)?』 Qi』an Guoshi said, 『Bring an old monk a clean bottle.』 The monk brought the clean bottle. Guoshi said, 『Put it back in its original place.』 The monk returned it to its original place and came back to ask again. Guoshi said, 『The ancient Buddha has passed away for a long time.』 A sutra-lecturing monk came to visit Qi』an Guoshi and asked, 『What is the Venerable』s (a respectful title for a sutra-lecturing monk) specialty?』 He replied, 『Lecturing on the Avatamsaka Sutra.』 Guoshi asked, 『How many kinds of Dharmadhatu (the realm of Dharma, the universe) are there?』 He replied, 『Broadly speaking, they are endlessly layered; briefly speaking, there are four kinds.』 Guoshi raised his whisk and said, 『Which kind of Dharmadhatu is this?』 The sutra-lecturing monk remained silent. Guoshi said, 『To know by thinking, to understand by considering, is the business of ghosts.』 (Like) the sun setting in the west, a lonely lamp losing its light. (Zen Master Baofu heard this and said, 『If you bow, you will get the monk's stick.』 Zen Master Heshan replied on his behalf, 『I dare not trouble you. Don't blame the monk.』 Zen Master Fayan replied on his behalf, clapping his hands three times.) A monk asked Zen Master Damei, 『What is the meaning of the Westward Journey (the true meaning of Bodhidharma's transmission of Dharma from the West)?』 Zen Master Damei said, 『The Westward Journey has no meaning.』 Qi』an Guoshi heard this and said, 『Two dead men lying in one coffin.』 (Zen Master Xuansha commented, 『Yanguan Guoshi is a true expert.』) One day, Qi』an Guoshi called the attendant and said, 『Bring the rhinoceros fan.』 The attendant said, 『It's broken.』 Guoshi said, 『Since the fan is broken, return the rhinoceros to me.』 The attendant was speechless. (Zen Master Touzi replied on his behalf, 『It's not that I'm unwilling to take it out, but I'm afraid the horns are not complete.』 Zen Master Zifu replied on his behalf, drawing a circle and writing the word 『ox』 in his heart. Zen Master Shishuang replied on his behalf, 『If you return it to the monk, it will be gone.』 Zen Master Baofu said, 『Monk, you are old, please ask someone else.』) One day, Qi』an Guoshi said to the crowd, 『The void is the drum, Mount Sumeru is the mallet, who can strike it?』 The crowd was speechless. (Someone told this to Zen Master Nanquan, and Zen Master Nanquan said, 『Teacher Wang does not strike this broken drum.』)
法眼別云。王老師不打)有法空禪師。到請問經中諸義。師一一答了。卻曰。自禪師到來。貧道總未得作主人。法空曰。請和尚便作主人。師曰。今日夜也且歸本位。安置明日卻來。法空下去。至明旦。師令沙彌屈法空禪師。法空至。師顧沙彌曰。咄這沙彌不了事。教屈法空禪師。屈得個守堂家人來。法空無語。法聽院主來參。師問。汝是誰。對曰法昕。師曰。我不識汝。昕無語。師后不疾。宴坐示滅。謚悟空禪師。
廬山歸宗寺智常禪師
上堂。從上古德不是無知解。他高尚之士不同常流。今時不能自成自立。虛度時光。諸子莫錯用心。無人替汝。亦無汝用心處。莫就他覓。從前祇是依他解發言。皆滯光不透脫。祇為目前有物。僧問。如何是玄旨。師曰。無人能會。曰曏者如何。師曰。有向即乖。曰不向者如何。師曰。誰求玄旨。又曰。去無汝用心處。曰豈無方便門令學人得入。師曰。觀音妙智力。能救世間苦。曰如何是觀音妙智力。師敲鼎蓋三下曰。子還聞否。曰聞。師曰。我何不聞。僧無語師以棒趁下。師嘗與南泉同行。后忽一日相別。煎茶次。南泉問曰。從來與師兄商量語句。彼此已知。此後或有人問。畢竟事作么生。師曰。這一片地。大好卓庵。泉曰。卓庵且置。畢竟事作么生。師乃打翻茶銚
【現代漢語翻譯】 現代漢語譯本 法眼文益禪師的弟子法空禪師，前往拜訪。法空禪師請教經書中的各種義理，法眼禪師一一作答。之後，法眼禪師說：『自從禪師你到來，貧僧我總沒能當成主人。』法空禪師說：『請和尚您現在就當主人。』法眼禪師說：『今天晚上你也先回到原來的地方休息，明天再來。』法空禪師離開。到了第二天早上，法眼禪師讓沙彌去請法空禪師。法空禪師來到后，法眼禪師看著沙彌說：『咄！這沙彌真是不懂事，叫你去請法空禪師，卻請來一個看守堂子的家人。』法空禪師無話可說。 法聽院主前來參拜，法眼禪師問：『你是誰？』法聽回答說：『法昕。』法眼禪師說：『我不認識你。』法昕無話可說。法眼禪師後來沒有疾病，安詳地坐著圓寂了，謚號悟空禪師。
廬山歸宗寺智常禪師
智常禪師上堂說法：『從前的古德並非沒有知解，他們是高尚之士，不同於普通人。現在的人不能自成自立，虛度光陰。各位不要用錯心思，沒有人可以代替你，也沒有你用心的地方。不要向外尋求，從前只是依靠別人的解釋來發言，都停留在表面而不能透徹理解。只因爲眼前有物。』有僧人問：『如何是玄旨？（xuan zhi, profound meaning of Zen Buddhism）』智常禪師說：『沒有人能領會。』僧人說：『那麼，趨向它又如何呢？』智常禪師說：『有趨向就錯了。』僧人說：『不趨向它又如何呢？』智常禪師說：『誰在尋求玄旨？』又說：『離開沒有你用心的地方。』僧人說：『難道沒有方便之門讓學人得以進入嗎？』智常禪師說：『觀音（Guanyin, Avalokiteśvara）的妙智力，能救世間苦。』僧人說：『如何是觀音的妙智力？』智常禪師敲了三下鼎蓋，說：『你還聽見嗎？』僧人說：『聽見了。』智常禪師說：『我為什麼聽不見？』僧人無話可說，智常禪師用棒子趕他下去。 智常禪師曾經與南泉（Nanquan, a Zen master）同行，後來有一天突然告別。在煮茶的時候，南泉問：『從前與師兄商量語句，彼此已經瞭解。此後如果有人問，『畢竟事』（bijing shi, ultimate reality）該如何是好？』智常禪師說：『這一片地，大好建造庵棚。』南泉說：『建造庵棚且放一邊，『畢竟事』該如何是好？』智常禪師於是打翻了茶銚。
【English Translation】 English version The disciple Fakong (Fakong, Dharma-emptiness) Chan master of Fayan Wenyi (Fayan Wenyi, a Zen master) visited. Fakong Chan master asked about the various meanings in the scriptures, and Fayan Chan master answered them one by one. Afterwards, Fayan Chan master said, 'Since you, Chan master, arrived, this poor monk has not been able to act as the host.' Fakong Chan master said, 'Please, venerable monk, act as the host now.' Fayan Chan master said, 'Tonight, you should return to your original place to rest, and come again tomorrow.' Fakong Chan master left. The next morning, Fayan Chan master asked the novice to invite Fakong Chan master. After Fakong Chan master arrived, Fayan Chan master looked at the novice and said, 'Bah! This novice is so ignorant, I asked you to invite Fakong Chan master, but you invited a family member who guards the hall.' Fakong Chan master was speechless. The abbot Fatting (Fatting, Dharma-listening) came to pay respects. Fayan Chan master asked, 'Who are you?' Fatting replied, 'Faxin (Faxin, Dharma-understanding).' Fayan Chan master said, 'I don't recognize you.' Faxin was speechless. Later, Fayan Chan master passed away peacefully while sitting in meditation without any illness, and was posthumously named Wukong (Wukong, Dharma-emptiness) Chan master.
Zhichang (Zhichang, Wisdom-constant) Chan master of Guizong (Guizong, Returning-to-the-source) Temple on Mount Lu
Zhichang Chan master ascended the hall and said, 'The ancient worthies of the past were not without knowledge and understanding, they were noble people, different from ordinary people. People today cannot become self-sufficient and independent, and waste their time. All of you, do not use your minds wrongly, no one can replace you, and there is no place for you to use your mind. Do not seek externally, in the past you only relied on others' explanations to speak, and you were all stuck on the surface and could not understand thoroughly. It is only because there are things in front of your eyes.' A monk asked, 'What is the profound meaning? (xuan zhi)' Zhichang Chan master said, 'No one can understand.' The monk said, 'Then, what about tending towards it?' Zhichang Chan master said, 'To tend towards it is wrong.' The monk said, 'Then, what about not tending towards it?' Zhichang Chan master said, 'Who is seeking the profound meaning?' He also said, 'Leave the place where you cannot use your mind.' The monk said, 'Is there no expedient means for students to enter?' Zhichang Chan master said, 'Guanyin's (Avalokiteśvara) wonderful wisdom power can save the suffering of the world.' The monk said, 'What is Guanyin's wonderful wisdom power?' Zhichang Chan master knocked the cauldron lid three times and said, 'Can you still hear it?' The monk said, 'I hear it.' Zhichang Chan master said, 'Why can't I hear it?' The monk was speechless, and Zhichang Chan master chased him down with a stick. Zhichang Chan master once traveled with Nanquan (a Zen master). Later, one day, they suddenly said goodbye. While boiling tea, Nanquan asked, 'In the past, I discussed words with you, and we already understood each other. If someone asks later, 'What about the ultimate reality? (bijing shi)' Zhichang Chan master said, 'This piece of land is great for building a hermitage.' Nanquan said, 'Putting aside building a hermitage, what about the ultimate reality?' Zhichang Chan master then overturned the tea kettle.
便起。泉曰。師兄喫茶了。普愿未喫茶。師曰。作這個語話。滴水也難銷。僧問。此事久遠。又如何用心。師曰。牛皮鞔露柱。露柱啾啾叫。凡耳聽不聞。諸聖呵呵笑。師因官人來。乃拈起帽子兩帶曰。還會么。曰不會。師曰。莫怪老僧頭風不卸帽子。師入園取菜次。乃畫圓相。圍卻一株。語眾曰。輒不得動著這個。眾不敢動少頃。師復來見。菜猶在。便以棒趁眾。僧曰。這一隊漢無一個有智慧底。師問。新到甚麼處來。曰鳳翔來。師曰。還將得那個來否。曰將得來。師曰。在甚麼處。僧以手從頂。擎捧呈之。師即舉手作接勢。拋向背後。僧無語。師曰。這野狐兒。師刬草次。有講僧來參。忽有一蛇過。師以鋤斷之。僧曰。久向歸宗。元來是個粗行沙門。師曰。你粗我粗。曰如何是粗。師豎起鋤頭曰。如何是細。師作斬蛇勢曰。與么則依而行之。師曰。依而行之且置。你甚處見我斬蛇。僧無對。云巖來參。師作挽弓勢。巖良久作㧞劍勢。師曰。來太遲生。上堂。吾今欲說禪。諸子總近前大眾近前。師曰。汝聽觀音行。善應諸方所。問如何是觀音行。師乃彈指曰。諸人還聞否。曰聞。師曰。一隊漢向這裡覓甚麼。以棒趁出。大笑歸方丈。僧辭。師問。甚麼處去。曰諸方學五味禪去。師曰。諸方有五味禪。我這裡祇有一味
【現代漢語翻譯】 現代漢語譯本 便起身。泉（人名，不確定是否為地名）說：『師兄，請用茶。』普愿（人名）沒有喝茶。師父說：『說這種話，即使一滴水也難以消化。』有僧人問：『這件事已經很久遠了，又該如何用心呢？』師父說：『用牛皮矇住露柱（柱子的別稱），露柱啾啾地叫。凡人的耳朵聽不見，諸位聖人呵呵地笑。』師父因為有官員來訪，於是拿起帽子上的兩條帶子說：『會意嗎？』官員說：『不會。』師父說：『不要怪老僧我頭痛，所以不摘帽子。』師父進入園中取菜，於是畫了一個圓相（佛教術語，象徵圓滿），圍住一棵菜。告訴大家說：『誰也不得動這棵菜。』大家不敢動。過了一會兒，師父又來了，看見菜還在，就用棒子驅趕大家。僧人說：『這一群人沒有一個有智慧的。』師父問：『你從什麼地方來？』僧人說：『從鳳翔（地名）來。』師父說：『還把那個東西帶來了嗎？』僧人說：『帶來了。』師父說：『在哪裡？』僧人用手從頭頂，捧著呈給師父。師父立刻舉起手作接的姿勢，然後拋向背後。僧人無話可說。師父說：『這野狐兒。』師父在剷草，有講經的僧人來參拜。忽然有一條蛇經過，師父用鋤頭砍斷了它。僧人說：『久仰歸宗（禪師名號），原來是個行為粗魯的沙門（出家人的稱謂）。』師父說：『你粗還是我粗？』僧人說：『如何是粗？』師父豎起鋤頭說：『如何是細？』師父作斬蛇的姿勢說：『這樣就是依教奉行了。』師父說：『依教奉行暫且不說，你從哪裡看見我斬蛇？』僧人無言以對。云巖（人名）來參拜，師父作拉弓的姿勢。云巖過了很久，作拔劍的姿勢。師父說：『來得太遲了。』師父上堂說法，說：『我今天想說禪，你們都靠近前來。』大眾靠近前來。師父說：『你們聽觀音（菩薩名號）的行持，善於應化在各個地方。』有人問：『如何是觀音的行持？』師父於是彈指說：『你們聽見了嗎？』回答說：『聽見了。』師父說：『你們這群人在這裡尋找什麼？』用棒子驅趕出去，大笑著回到方丈（寺院住持的住所）。有僧人告辭，師父問：『去什麼地方？』回答說：『到各處去學習五味禪。』師父說：『各處有五味禪，我這裡只有一味。』
【English Translation】 English version Then he got up. Quan (name, uncertain if it's a place name) said, 'Senior brother, please have some tea.' Pu Yuan (name) did not drink the tea. The master said, 'Saying such words, even a drop of water is difficult to digest.' A monk asked, 'This matter has been going on for a long time, how should one apply the mind?' The master said, 'Cover the exposed pillar (another name for pillar) with cowhide, the exposed pillar chirps. Ordinary ears cannot hear it, all the sages laugh heartily.' Because an official came to visit, the master picked up the two straps of his hat and said, 'Do you understand?' The official said, 'I don't understand.' The master said, 'Don't blame this old monk for not taking off his hat because of a headache.' The master entered the garden to pick vegetables, and then drew a perfect circle (Buddhist term, symbolizing perfection), surrounding a vegetable. He told everyone, 'No one is allowed to touch this vegetable.' Everyone dared not move. After a while, the master came again and saw that the vegetable was still there, so he drove everyone away with a stick. The monk said, 'None of these people have any wisdom.' The master asked, 'Where did you come from?' The monk said, 'From Fengxiang (place name).' The master said, 'Did you bring that thing with you?' The monk said, 'I brought it.' The master said, 'Where is it?' The monk used his hand from the top of his head, holding it up to present it to the master. The master immediately raised his hand to make a gesture of receiving it, and then threw it behind him. The monk was speechless. The master said, 'This wild fox.' The master was weeding, and a monk who lectured on scriptures came to pay homage. Suddenly a snake passed by, and the master cut it off with a hoe. The monk said, 'I have long admired Guizong (Zen master's name), but he turns out to be a rude Shramana (a term for a monk).' The master said, 'Are you rude or am I rude?' The monk said, 'What is rude?' The master raised his hoe and said, 'What is refined?' The master made a gesture of beheading the snake and said, 'So this is following the teachings.' The master said, 'Putting aside following the teachings for now, where did you see me beheading the snake?' The monk was speechless. Yunyan (name) came to pay homage, and the master made a gesture of drawing a bow. Yunyan made a gesture of drawing a sword after a long time. The master said, 'You are too late.' The master ascended the hall to preach, saying, 'I want to talk about Zen today, all of you come closer.' The crowd came closer. The master said, 'You listen to the practice of Guanyin (Bodhisattva's name), who is good at responding in all directions.' Someone asked, 'What is the practice of Guanyin?' The master then snapped his fingers and said, 'Did you hear it?' The answer was, 'I heard it.' The master said, 'What are you people looking for here?' He drove them out with a stick, laughed loudly, and returned to his abbot's room (the residence of the abbot of the monastery). A monk bid farewell, and the master asked, 'Where are you going?' He replied, 'I am going to various places to learn the five flavors of Zen.' The master said, 'There are five flavors of Zen in various places, but I only have one flavor here.'
禪。曰如何是一味禪。師便打。僧曰。會也會也。師曰道道。僧擬開口。師又打。僧後到黃檗。舉前話。檗上堂曰。馬大師出八十四人善知識。問著個個屙漉漉地。祇有歸宗較些子。江州刺史李㴾問。教中所言。須彌納芥子。㴾即不疑。芥子納須彌。莫是妄譚否。師曰。人傳使君。讀萬卷書籍。還是否。曰然。師曰。摩頂至踵。如椰子大。萬卷書向何處著。李俯首而已。李異日又問。一大藏教明得個甚麼邊事。師舉拳示之曰。還會么。曰不會。師曰。這個措大拳頭也不識。曰請師指示。師曰。遇人即途中授與。不遇即世諦流佈。師以目有重瞳。遂將藥手按摩。以致兩目俱赤。世號赤眼歸宗焉。后示滅。謚至真禪師。
明州大梅山法常禪師者
襄陽人也。姓鄭氏。幼歲從師于荊州玉泉寺。初參大寂。問如何是佛。寂曰。即心是佛。師即大悟。遂之四明梅子真舊隱。縛茆燕處。唐真元中。鹽官會下。有僧因采拄杖。迷路至庵所。問和尚在此多少時。師曰。祇見四山青又黃。又問。出山路向甚麼處去。師曰。隨流去。僧歸舉似鹽官。官曰。我在江西時。曾見一僧。自後不知訊息。莫是此僧否。遂令僧去招之。師答以偈曰。摧殘枯木倚寒林。幾度逢春不變心。樵客遇之猶不顧。郢人那得苦追尋。一池荷葉衣無盡。
【現代漢語翻譯】 現代漢語譯本： 禪。有僧人問：『如何是真如自性禪？』歸宗禪師便打了他。僧人說：『我明白了，我明白了。』禪師說：『說來聽聽。』僧人剛要開口，禪師又打了他。後來，這個僧人到了黃檗禪師那裡，說了之前的事情。黃檗禪師上堂時說：『馬祖道一禪師門下出了八十四位善知識，問他們禪是什麼，個個都含糊不清。只有歸宗禪師還算好一點。』江州刺史李㴾（人名，官名）問：『佛經里說，須彌山能容納于芥子之中，我對此並不懷疑。但芥子能容納須彌山，這難道不是虛妄之談嗎？』禪師說：『人們都說使君您讀了萬卷書，是這樣嗎？』李㴾回答：『是的。』禪師說：『從頭頂到腳跟，就像椰子那麼大，您把萬卷書放在哪裡呢？』李㴾聽后低下了頭。另一天，李㴾又問：『全部的佛經，究竟說明了什麼？』禪師舉起拳頭給他看，說：『明白了嗎？』李㴾說：『不明白。』禪師說：『你這個書呆子，連拳頭都不認識。』李㴾請求禪師指點。禪師說：『遇到合適的人，我就在路上教給他；遇不到，就讓這些道理在世俗中流傳吧。』歸宗禪師因為眼睛是重瞳，於是用藥物燒灼，導致兩隻眼睛都變紅了，世人稱他為赤眼歸宗。後來圓寂，謚號至真禪師。 明州大梅山法常禪師（地名，人名，稱號） 是襄陽人（地名）。姓鄭。年幼時在荊州玉泉寺（地名，寺名）跟隨師父學習。最初參拜馬祖道一禪師（人名，稱號），問：『什麼是佛？』馬祖道一禪師回答：『即心是佛。』法常禪師當下大悟。於是前往四明梅子真（地名，人名）以前隱居的地方，用茅草搭屋居住。唐朝真元年間，鹽官禪師（人名，稱號）的門下，有個僧人因為採摘拄杖，迷路來到了法常禪師的住所。問：『和尚您在這裡住了多久了？』法常禪師說：『只看見四季青山由青變黃。』又問：『出山的路往哪裡走？』法常禪師說：『隨水流去。』僧人回去后告訴了鹽官禪師。鹽官禪師說：『我在江西的時候，曾經見過一個僧人，之後就不知道他的訊息了，莫非就是這個僧人？』於是派僧人去邀請他。法常禪師用偈語回答說：『殘破的枯木依靠著寒冷的樹林，幾度春天來臨也不改變心。打柴的人遇到了尚且不顧，郢地的人又何必苦苦追尋？一池荷葉足夠我穿，永遠也穿不完。』
【English Translation】 English version: Zen. A monk asked: 'What is the Zen of true suchness?' Guizong (name, meaning 'Returning to the Source') immediately struck him. The monk said: 'I understand, I understand.' The master said: 'Speak of it.' As the monk was about to open his mouth, the master struck him again. Later, this monk went to Huangbo (name, meaning 'Yellow Cliff') and recounted the previous event. Huangbo, in his sermon, said: 'Great Master Ma (referring to Mazu Daoyi, name, meaning 'Horse Ancestor') produced eighty-four good advisors. When asked about it, each one was vague and unclear. Only Guizong was somewhat better.' The Jiangzhou (place name) Prefect Li Ao (name) asked: 'The scriptures say that Mount Sumeru (name, the central world-mountain in Buddhist cosmology) can be contained within a mustard seed. I do not doubt this. But that a mustard seed can contain Mount Sumeru—is this not a false statement?' The master said: 'People say that you, Prefect, have read ten thousand volumes of books. Is this so?' Li Ao replied: 'It is.' The master said: 'From the crown of your head to the soles of your feet, you are the size of a coconut. Where do you put the ten thousand volumes of books?' Li Ao lowered his head in silence. Another day, Li Ao asked again: 'What exactly does the entire Great Canon (referring to the Tripitaka, the collection of Buddhist scriptures) clarify?' The master raised his fist to show him, saying: 'Do you understand?' Li Ao said: 'I do not understand.' The master said: 'You bookworm, you don't even recognize a fist.' Li Ao requested the master to instruct him. The master said: 'If I meet the right person, I will impart it on the road; if not, then let these principles circulate in the world.' Guizong, because his eyes had double pupils, cauterized them with medicine, causing both eyes to become red. The world called him Red-Eyed Guizong. Later, he passed away, and his posthumous title was Zen Master Zhizhen (name, meaning 'Utmost Truth'). Zen Master Fachang (name, meaning 'Dharma Constant') of Damei Mountain (place name, meaning 'Big Plum') in Mingzhou (place name) Was a native of Xiangyang (place name). His surname was Zheng. In his youth, he studied with a teacher at Yuquan Temple (place name, meaning 'Jade Spring') in Jingzhou (place name). He first visited Daji (referring to Mazu Daoyi), asking: 'What is Buddha?' Daji replied: 'The mind itself is Buddha.' Fachang immediately had a great awakening. Thereupon, he went to the former hermitage of Meizi Zhen (place name, name, meaning 'Plum Seed True') in Siming (place name), and lived there in a thatched hut. During the Zhenyuan era of the Tang Dynasty, a monk from the assembly of Zen Master Yanguan (name, meaning 'Salt Official') got lost while gathering a staff and arrived at Fachang's hermitage. He asked: 'How long have you been here, Venerable?' Fachang said: 'I have only seen the green mountains turn yellow and then green again.' He asked again: 'Which way is the path out of the mountain?' Fachang said: 'Go with the flow.' The monk returned and told Zen Master Yanguan. Zen Master Yanguan said: 'When I was in Jiangxi (place name), I once saw a monk, but I haven't heard from him since. Could it be this monk?' So he sent a monk to invite him. Fachang replied with a verse: 'A withered tree, broken and leaning against the cold forest, has not changed its heart despite the passing of many springs. Even woodcutters pass it by without a glance; how could people from Ying (ancient state in China) bother to seek it out? A pond of lotus leaves provides endless clothing.'
數樹松花食有餘。剛被世人知住處又移。茅舍入深居。大寂聞師住山。乃令僧問和尚見馬大師得個甚麼。便住此山。師曰。大師向我道。即心是佛。我便向這裡住。僧曰。大師近日佛法又別。師曰。作么生。曰又道非心非佛。師曰。這老漢惑亂人。未有了日。任他非心非佛。我祇管即心即佛。其僧回舉似馬祖。祖曰。梅子熟也。(僧問禾山。大梅恁么道意作么生。禾山云。真師子兒)龐居士聞之。欲驗師實。特去相訪。才相見。士便問。久向大梅。未審梅子熟也未。師曰熟也。你向甚麼處下口。士曰。百雜碎。師伸手曰。還我核子來。士無語。自此學者漸臻。師道彌著上堂。汝等諸人各自迴心達本。莫逐其末。但得其本。其末自至。若欲識本。唯了自心此心元是一切世間出世間法根本。故心生種種法生。心滅種種法滅。心且不附。一切善惡而生。萬法本自如如。問如何是佛法大意。師曰。蒲花柳。絮竹針麻線。夾山與定山同行。言話次。定山曰。生死中無佛即無生死。夾山曰。生死中有佛即不迷生死。互相不肯。同上山見師。夾山便舉問。未審二人見處那個較親。師曰。一親一疏。夾山復問那個親。師曰。且去明日來。夾山明日再上問。師曰。親者不問。問者不親。(夾山住后自云。當時失一隻眼)新羅僧參。師問。
【現代漢語翻譯】 現代漢語譯本 數著松樹花，食物還有剩餘。剛被世人知道住處，又要遷移。茅屋遷入更深的山裡。 大寂禪師聽說有位禪師住在山上，於是派僧人去問：『和尚您當年見馬大師（Mazu，唐代禪宗大師）得到了什麼，便住在這座山裡？』 禪師說：『馬大師對我說，『即心是佛』（Jixin shifo，當下這顆心就是佛），我便在這裡住了下來。』 僧人說：『大師近日的佛法又有所不同。』 禪師說：『怎麼說？』 僧人說：『又說『非心非佛』（Feixin feifo，既不是心，也不是佛）。』 禪師說：『這老頭子迷惑人，沒完沒了。任他『非心非佛』，我只管『即心即佛』。』 那僧人回去把這些話告訴了馬祖（Mazu）。馬祖說：『梅子熟了。』（有僧人問禾山（Heshan），大梅禪師這樣說是什麼意思？禾山說：『真是獅子之子。』） 龐居士（Pang Ju-shi，唐代在家禪者）聽說了這件事，想要驗證禪師的真偽，特地前去拜訪。剛一見面，龐居士便問：『久聞大梅禪師之名，不知梅子熟了沒有？』 禪師說：『熟了。你從哪裡下口？』 龐居士說：『百雜碎。』 禪師伸手說：『還我核子來。』 龐居士無語。從此，前來學習的人逐漸增多，禪師的道風也更加顯著。禪師上堂說法：『你們這些人各自迴心達本（Huixin daben，迴歸自心，通達根本），不要追逐枝末。只要得到根本，枝末自然會到來。如果想要認識根本，唯有了解自己的心。這顆心原本是一切世間和出世間法的根本。所以心生種種法生，心滅種種法滅。心且不執著一切善惡而生，萬法本來就是如如不動的。』 有人問：『如何是佛法大意？』 禪師說：『蒲花柳絮，竹針麻線。』 夾山（Jiashan）與定山（Dingshan）一同行走，談話時，定山說：『生死中無佛，即無生死。』 夾山說：『生死中有佛，即不迷惑于生死。』 互相不認同，一同上山去見禪師。夾山便舉出此事來問：『不知我們二人所見哪個更親切？』 禪師說：『一親一疏。』 夾山又問：『哪個親切？』 禪師說：『親切的人不問，問的人不親切。』（夾山後來住山後自言：當時失去了一隻眼。） 新羅（Xinluo，古代朝鮮國家）僧人蔘訪，禪師問。
【English Translation】 English version Counting the pine flowers, there is more than enough to eat. Just when the world knows my dwelling, I move again. My thatched hut retreats into the deep mountains. Great Master Daji heard that a Zen master was living on the mountain, so he sent a monk to ask: 'What did you, Venerable Monk, gain from seeing Master Mazu (Mazu, a Zen master of the Tang Dynasty), that you reside on this mountain?' The Zen master said: 'Master Mazu said to me, 'Jixin shifo' (即心是佛, This very mind is Buddha), so I stayed here.' The monk said: 'Master's recent Dharma is different again.' The Zen master said: 'How so?' The monk said: 'He also says 'Feixin feifo' (非心非佛, Neither mind nor Buddha).' The Zen master said: 'This old man confuses people, endlessly. Let him say 'Neither mind nor Buddha,' I only adhere to 'This very mind is Buddha.'' The monk returned and told these words to Mazu (Mazu). Mazu said: 'The plums are ripe.' (A monk asked Heshan (Heshan), what does Great Master Damei mean by saying this? Heshan said: 'Truly a lion's cub.') Layman Pang (Pang Ju-shi, a lay Zen practitioner of the Tang Dynasty) heard of this matter and wanted to verify the Zen master's authenticity, so he made a special visit. As soon as they met, Layman Pang asked: 'I have long admired Great Master Damei, I wonder if the plums are ripe yet?' The Zen master said: 'They are ripe. Where do you start to eat them?' Layman Pang said: 'A hundred fragments.' The Zen master stretched out his hand and said: 'Return the pit to me.' Layman Pang was speechless. From then on, the number of people coming to learn gradually increased, and the Zen master's influence became more prominent. The Zen master ascended the Dharma hall and said: 'You all should turn your minds back to the root (Huixin daben, return to one's own mind and understand the root), do not pursue the branches. If you attain the root, the branches will naturally come. If you want to recognize the root, only understand your own mind. This mind is originally the root of all worldly and transcendental dharmas. Therefore, when the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. The mind does not cling to the arising of all good and evil, and all dharmas are originally suchness.' Someone asked: 'What is the great meaning of the Buddha-dharma?' The Zen master said: 'Cattail flowers and willow catkins, bamboo needles and hemp threads.' Jiashan (Jiashan) and Dingshan (Dingshan) were walking together, and during their conversation, Dingshan said: 'In birth and death, if there is no Buddha, then there is no birth and death.' Jiashan said: 'In birth and death, if there is Buddha, then one is not deluded by birth and death.' They did not agree with each other, so they went up the mountain together to see the Zen master. Jiashan then brought up this matter to ask: 'I wonder which of our two views is closer?' The Zen master said: 'One is close, one is distant.' Jiashan asked again: 'Which is close?' The Zen master said: 'The one who is close does not ask, the one who asks is not close.' (Jiashan later said after residing on the mountain: At that time, I lost one eye.) A monk from Silla (Xinluo, an ancient Korean kingdom) came to visit, and the Zen master asked.
發足甚處。曰欲通來處。恐遭怪責師曰。不可無來處也。曰新羅。師曰。爭怪得汝。僧作禮。師曰。是與不是。知與不知。祇是新羅國里人。忽一日謂其徒曰。來莫可抑。往莫可追。從容間聞鼯鼠聲。乃曰。即此物非他物。汝等諸人善自護持。吾今逝矣。言訖示滅。永明壽禪師贊曰。師初得道。即心是佛。最後示徒。物非他物。窮萬法源。徹千聖骨。真化不移。何妨出沒。
洛京佛光如滿禪師(曾住五臺山金閣寺)
唐順宗問。佛從何方來。滅向何方去。既言常住世。佛今在何處。師答曰。佛從無為來。滅向無為去。法身等虛空。常住無心處。有念歸無念。有住歸無住。來為眾生來。去為眾生去。清凈真如海。湛然體常住。智者善思惟。更勿生疑慮。帝又問。佛向王宮生。滅向只林滅。住世四十九。又言無法說。山河與大海。天地及日月。時至皆歸盡。誰言不生滅。疑情猶若斯。智者善分別。師答曰。佛體本無為。迷情妄分別。法身等虛空。未曾有生滅。有緣佛出世。無緣佛入滅。處處化眾生。猶如水中月。非常亦非斷。非生亦非滅。生亦未曾生。滅亦未曾滅。了見無心處自然無法說。帝聞大悅。益重禪宗。
婺州五泄山。靈默禪師
毗陵人也。姓宣氏。初謁馬祖。遂得披剃受具。后遠謁石
【現代漢語翻譯】 現代漢語譯本 僧人問：『從哪裡出發？』禪師說：『想知道你的來處。』僧人說：『恐怕會遭到怪罪。』禪師說：『不能沒有來處。』僧人說：『新羅（Silla，古代朝鮮國家）。』禪師說：『怎麼會怪罪你呢？』僧人行禮。禪師說：『是與不是，知與不知，只是新羅國里人。』 忽然有一天，禪師對他的弟子們說：『來不可抑制，往不可追逐。』從容之間聽到鼯鼠的聲音，於是說：『就是這個東西，不是其他東西。你們各位好好守護自己，我將要離去了。』說完就圓寂了。永明延壽禪師讚頌說：『禪師最初得道時，說即心是佛；最後示寂時，說物非他物。窮盡萬法之源，徹悟千聖之骨。真如本性不變，又何妨出沒生死？』
洛京佛光如滿禪師（曾經住在五臺山金閣寺）
唐順宗問：『佛從何方來，滅向何方去？既然說常住在世，佛現在在哪裡？』禪師回答說：『佛從無為而來，滅向無為而去。法身等同虛空，常住在無心之處。有念歸於無念，有住歸於無住。來是爲了眾生而來，去是爲了眾生而去。清凈真如之海，湛然寂靜體性常住。智者善於思惟，更不要產生疑慮。』 皇帝又問：『佛在王宮出生，在雙林樹下涅槃。住世四十九年，又說沒有法可說。山河與大海，天地及日月，時至都會歸於消亡，誰說不生不滅？疑惑之情就像這樣，智者善於分辨。』禪師回答說：『佛體本來無為，是迷惑的情感妄加分別。法身等同虛空，未曾有過生滅。有緣時佛就出世，無緣時佛就入滅。處處化度眾生，猶如水中之月。』 『不是常，也不是斷；不是生，也不是滅。生也未曾真正生，滅也未曾真正滅。了見無心之處，自然就沒有法可說。』皇帝聽了非常高興，更加重視禪宗。
婺州五泄山靈默禪師
毗陵人，姓宣。最初拜見馬祖，於是得以剃度受戒。後來遠去拜見石頭希遷禪師。
【English Translation】 English version A monk asked: 'Where do you start from?' The master said: 'I want to know where you come from.' The monk said: 'I'm afraid I will be blamed.' The master said: 'You must have a place of origin.' The monk said: 'Silla (an ancient Korean kingdom).' The master said: 'How can I blame you?' The monk bowed. The master said: 'Whether it is or isn't, whether you know or don't know, you are just a person from the country of Silla.' Suddenly one day, the master said to his disciples: 'Coming cannot be suppressed, going cannot be pursued.' In a moment of composure, he heard the sound of a flying squirrel, and then said: 'This very thing is not another thing. All of you, take good care of yourselves, I am now departing.' After saying this, he passed away. Zen Master Yongming Yanshou praised: 'When the master first attained enlightenment, he said that the mind itself is Buddha; when he finally showed his passing, he said that this thing is not another thing. Exhausting the source of all dharmas, thoroughly understanding the bones of all sages. The true nature does not change, so what harm is there in appearing and disappearing in birth and death?'
Zen Master Rugan of Foguang Temple in Luoyang (formerly resided at Jingesi Temple on Mount Wutai)
Emperor Shunzong of Tang asked: 'Where does the Buddha come from, and where does he go to when he passes away? Since it is said that he always dwells in the world, where is the Buddha now?' The master replied: 'The Buddha comes from non-action, and passes away into non-action. The Dharmakaya is equal to the void, always dwelling in the place of no-mind. Thoughts return to no-thought, dwelling returns to non-dwelling. Coming is for the sake of sentient beings, and going is for the sake of sentient beings. The pure true thusness sea, serene and still, its essence always abides. Wise ones should contemplate well, and not give rise to doubts.' The emperor further asked: 'The Buddha was born in the royal palace, and passed away under the twin sala trees. He lived in the world for forty-nine years, and yet said that there is no dharma to be spoken. Mountains and rivers, oceans, heaven and earth, and the sun and moon, all return to extinction when the time comes. Who says that they are not born and do not die? My doubts are like this, wise ones should discern well.' The master replied: 'The Buddha's body is originally non-active, it is deluded emotions that make false distinctions. The Dharmakaya is equal to the void, it has never had birth or death. When there is affinity, the Buddha appears in the world; when there is no affinity, the Buddha enters Nirvana. Transforming sentient beings everywhere, like the moon in the water.' 'It is neither permanent nor discontinuous; neither born nor extinguished. Birth has never truly been born, and extinction has never truly been extinguished. Clearly seeing the place of no-mind, naturally there is no dharma to be spoken.' The emperor was very pleased upon hearing this, and placed even greater importance on Zen Buddhism.
Zen Master Lingmo of Wuxie Mountain in Wuzhou
He was from Piling, with the surname Xuan. He first visited Mazu Daoyi, and was then able to shave his head and receive the precepts. Later, he went far away to visit Zen Master Shitou Xiqian.
頭。便問。一言相契即住。不契即去。石頭據坐。師便行。頭隨後。召曰。阇黎。師回首頭曰。從生至死。祇是這個回頭轉腦作么。師言下大悟。乃拗折拄杖。而棲止焉。(洞山云。當時若不是五泄先師。大難承當。然雖如此。猶涉在途。長慶雲。險玄覺云。那個是涉在途處。有僧云爲伊三寸途中薦得。所以在途。玄覺云。為復薦得自己。為復薦得三寸。若是自己。為甚麼成三寸。若是三寸為甚麼悟去。且道洞山意作么生。莫亂說。子細好)唐貞元初。住白沙道場。復居五泄。僧問。何物大於天地。師曰。無人識得伊。曰還可雕琢也無。師曰。汝試下手看。問此個門中始終事如何。師曰。汝道。目前底成來。得多少時也。曰學人不會。師曰。我此間。無汝問底。曰和尚豈無接人處。師曰。待汝求接。我即接。曰便請和尚接。師曰。汝少欠個甚麼。問如何得無心去。師曰。傾山覆海晏然靜地動安眠豈辨伊。元和十三年。三月二十三日。沐浴焚香端坐。告眾曰。法身圓寂。示有去來。千聖同源。萬靈歸一。吾今漚散。胡假興哀。無自勞神。須存正念。若遵此命。真報吾恩。儻固違言。非吾之子。時有僧問。和尚向甚麼處去。師曰。無處去。曰某甲何不見。師曰。非眼所睹。(洞山云。作家)言畢奄然順化。
幽州盤
【現代漢語翻譯】 現代漢語譯本： 開頭。便問（僧人）。『一句話如果能相互契合就留下，不契合就離開。』石頭（希遷禪師）坐在那裡，禪師便離開了。僧人隨後追上，叫道：『阇黎（梵語，意為弟子）。』禪師回頭，僧人說：『從生到死，只是這個回頭，轉腦作什麼？』禪師聽后立刻大悟，於是折斷手中的拄杖，在此棲身。（洞山（良價禪師）說：『當時如果不是五泄先師，很難承擔。』雖然如此，仍然還在路上。長慶（慧棱禪師）說：『危險！』玄覺（禪師）說：『哪個是在路上？』有僧人說：『因為他在這三寸（指舌頭）的路上領悟了，所以說在路上。』玄覺說：『是領悟了自己，還是領悟了三寸？如果是自己，為什麼成了三寸？如果是三寸，為什麼能悟道？』且說洞山是什麼意思？不要亂說，仔細想想。）唐貞元初年，住在白沙道場，後來又住在五泄。有僧人問：『什麼東西大於天地？』禪師說：『沒有人認識它。』僧人說：『還可以雕琢嗎？』禪師說：『你試試看。』問：『這個門中的始終事如何？』禪師說：『你說，目前的東西成就了多少時間？』僧人說：『學人不會。』禪師說：『我這裡，沒有你問的東西。』僧人說：『和尚難道沒有接引人的地方嗎？』禪師說：『等你求接引，我就接引。』僧人說：『請和尚接引。』禪師說：『你還欠缺什麼？』問：『如何才能達到無心？』禪師說：『傾山覆海，晏然靜地，動安眠，豈能分辨它？』元和十三年三月二十三日，沐浴焚香，端坐，告訴眾人說：『法身圓寂，示現有去有來，千聖同源，萬靈歸一。我如今像水泡一樣消散，何必假裝悲哀？不要自己勞神，必須保持正念。如果遵從這個命令，就是真正報答我的恩情。如果堅決違揹我的話，就不是我的弟子。』當時有僧人問：『和尚要到什麼地方去？』禪師說：『無處可去。』僧人說：『我為什麼看不見？』禪師說：『不是眼睛能看到的。』（洞山說：『是作家。』）說完就安然圓寂。 幽州盤（地名）
【English Translation】 English version: He (the monk) then asked, 'If a single word resonates, I will stay; if not, I will leave.' Shitou (Xiqian, a Chan master) sat there, and the monk departed. The monk then followed him, calling out, 'Dhajala (Sanskrit for disciple)!' The master turned his head, and the monk said, 'From birth to death, it's just this turning of the head. What's the use of turning the brain?' The master immediately had a great awakening, and then broke his staff and settled there. (Dongshan (Liangjie, a Chan master) said, 'If it weren't for the former master of Wu Xie at that time, it would have been difficult to bear.' Even so, he was still on the road. Changqing (Huiling, a Chan master) said, 'Dangerous!' Xuanjue (a Chan master) said, 'Which is being on the road?' A monk said, 'Because he realized it on the three-inch (referring to the tongue) road, that's why it's called being on the road.' Xuanjue said, 'Did he realize himself, or did he realize the three inches? If it was himself, why did it become three inches? If it was three inches, why could he attain enlightenment?' Now, what does Dongshan mean? Don't speak carelessly, think carefully.) In the early years of Zhenyuan in the Tang Dynasty, he lived in the Baisha Dojo, and later lived in Wu Xie. A monk asked, 'What is greater than heaven and earth?' The master said, 'No one recognizes it.' The monk said, 'Can it still be carved?' The master said, 'You try to do it.' Asked, 'How is the beginning and end of this gate?' The master said, 'You say, how much time has the current thing taken to achieve?' The monk said, 'The student doesn't understand.' The master said, 'Here, I don't have what you ask.' The monk said, 'Doesn't the master have a place to receive people?' The master said, 'When you ask to be received, I will receive you.' The monk said, 'Please receive me, Master.' The master said, 'What are you lacking?' Asked, 'How can one attain no-mind?' The master said, 'Overturning mountains and overturning seas, peaceful and quiet land, moving and sleeping peacefully, how can one distinguish it?' On the 23rd day of the third month of the thirteenth year of Yuanhe, he bathed, burned incense, sat upright, and told the crowd, 'The Dharmakaya is perfect and still, showing coming and going, the thousand sages have the same source, and all spirits return to one. I am now scattered like a bubble, why pretend to be sad? Don't bother yourselves, you must maintain right mindfulness. If you follow this command, you will truly repay my kindness. If you firmly disobey my words, you are not my disciples.' At that time, a monk asked, 'Where is the master going?' The master said, 'Nowhere to go.' The monk said, 'Why can't I see it?' The master said, 'It cannot be seen by the eyes.' (Dongshan said, 'Is a writer.') After speaking, he passed away peacefully. Youzhou Pan (place name)
山寶積禪師
因於市肆行。見一客人買豬肉語屠家曰。精底割一斤來。屠家放下刀。叉手曰。長史那個不是精底。師於此有省。又一日出門。見人舁喪。歌郎振鈴云。紅輪決定沉西去。未委魂靈往那方。幕下孝子哭曰。哀哀。師忽身心踴躍。歸舉似馬祖。祖印可之。住后僧問。如何是道。師便咄。僧曰。學人未領旨。師曰去。上堂。心若無事。萬法不生。意絕玄機。纖塵何立。道本無體。因體而立名。道本無名。因名而得號。若言即心即佛。今時未入玄微。若言非心非佛。猶是指蹤。極則向上一路。千聖不傳。學者勞形。如猿捉影。上堂。夫大道無中。復誰先後。長空絕際。何用稱量。空既如斯。道復何說。上堂。夫心月孤圓。光吞萬象。光非照境。境亦非存。光境俱亡。復是何物。禪德譬如擲劍揮空。莫論及之不及。斯乃空輪無跡。劍刃無虧。若能如是。心心無知。全心即佛。全佛即人。人佛無異。始為道矣。上堂。禪德可中學道。似地擎山。不知山之孤峻。如石含玉。不知玉之無瑕。若如此者。是名出家。故導師云。法本不相礙。三際亦復然。無為無事人。猶是金鎖難。所以靈源獨耀。道絕無生。大智非明。真空無跡。真如凡聖。皆是夢言。佛及涅槃。併爲增語。禪德。直須自看。無人替代。上堂。三界無
【現代漢語翻譯】 現代漢語譯本 山寶積禪師
有一次，山寶積禪師在街市上行走，看見一個顧客買豬肉，對屠戶說：『切一斤精肉來。』屠戶放下刀，拱手說：『長官，哪一塊不是精肉呢？』禪師因此有所領悟。又有一天出門，看見有人抬著喪葬隊伍，歌郎搖著鈴鐺唱道：『紅日必定要向西邊沉落，不知魂靈將往何方。』幕下的孝子哭喊道：『哀哀！』禪師忽然身心踴躍。回去后將此事告訴馬祖（Mazu，禪宗大師），馬祖認可了他的領悟。
住持寺院后，有僧人問：『什麼是道？』禪師便喝斥一聲。僧人說：『學人未能領會您的旨意。』禪師說：『去！』
上堂說法時，禪師說：『心若無事，萬法不生；意念斷絕玄妙的機巧，細微的塵埃又如何立足？道本來沒有本體，因本體而建立名稱；道本來沒有名稱，因名稱而得到稱號。如果說即心即佛，現在還未進入玄妙的境界；如果說非心非佛，仍然是指著軌跡。最極端的向上之路，千聖也不傳授，學者徒勞無功，就像猿猴捉影子。』
上堂說法時，禪師說：『大道沒有中心，又哪裡有先後之分？廣闊的天空沒有邊際，哪裡需要稱量？天空既然如此，道又有什麼可說的呢？』
上堂說法時，禪師說：『心如明月般孤寂而圓滿，光明吞沒萬象。光明不是照耀外境，外境也不是真實存在。光明和外境都消失了，又是什麼呢？各位禪德，譬如投擲寶劍揮向天空，不要評論是否擊中目標。這乃是空輪沒有痕跡，劍刃沒有虧損。如果能夠這樣，心心念念都沒有知覺，整個心就是佛，整個佛就是人。人與佛沒有差異，這才開始是道啊。』
上堂說法時，禪師說：『各位禪德可以在中學道，像大地承載山嶽，不知道山嶽的孤高峻峭；像石頭包含美玉，不知道美玉的沒有瑕疵。如果能夠這樣，這才能稱作是出家。所以導師說：法本來不互相妨礙，過去、現在、未來三際也是這樣。無所作為的無事人，仍然是被金鎖束縛。所以靈源獨自閃耀，道斷絕了生滅。大智慧不是光明，真空沒有軌跡。真如、凡夫、聖人，都是夢中的言語。佛以及涅槃，都是多餘的話。各位禪德，直接需要自己去看，沒有人可以替代。』
上堂說法時，禪師說：三界無
【English Translation】 English version Zen Master Shan Baoji (Shan Baoji, a Zen master)
Once, while walking in the market, he saw a customer buying pork, saying to the butcher, 'Cut me a pound of lean meat.' The butcher put down his knife, cupped his hands, and said, 'Sir, which piece isn't lean?' The Zen master had an awakening from this. Another day, when he went out, he saw people carrying a funeral procession. The singer shook a bell and sang, 'The red sun is destined to sink in the west, but who knows where the soul will go.' The filial son under the curtain cried, 'Alas, alas!' The Zen master suddenly felt his body and mind leap with joy. Upon returning, he told Mazu (Mazu, a Zen master of the Zen school) about this, and Mazu approved of his understanding.
After residing in the monastery, a monk asked, 'What is the Dao (Dao, the Way)?' The Zen master immediately shouted 'Duh!' The monk said, 'This student has not understood your meaning.' The Zen master said, 'Go!'
When lecturing in the hall, the Zen master said, 'If the mind is without affairs, the myriad dharmas (dharmas, phenomena) do not arise; if thoughts are cut off from mysterious devices, how can the slightest dust stand? The Dao originally has no substance, but names are established because of substance; the Dao originally has no name, but titles are obtained because of names. If you say 'the mind is Buddha,' you have not yet entered the subtle realm; if you say 'the mind is not Buddha,' you are still pointing at traces. The ultimate path upwards is not transmitted by the thousand sages; students labor in vain, like monkeys grasping at shadows.'
When lecturing in the hall, the Zen master said, 'The Great Dao has no center, so where is there a distinction between before and after? The vast sky has no boundaries, so what need is there for measurement? Since the sky is like this, what is there to say about the Dao?'
When lecturing in the hall, the Zen master said, 'The mind is like a solitary, round moon, its light swallowing the myriad phenomena. The light does not illuminate external realms, and external realms are not truly existent. When both light and realms disappear, what is it? Zen practitioners, it is like throwing a sword and waving it in the sky; do not discuss whether it hits or misses. This is like an empty wheel without traces, and the blade of the sword is not damaged. If you can be like this, with every thought without knowing, the whole mind is Buddha, and the whole Buddha is a person. There is no difference between person and Buddha; only then does it begin to be the Dao.'
When lecturing in the hall, the Zen master said, 'Zen practitioners can learn the Dao in the middle way, like the earth supporting mountains, not knowing the mountains' solitary steepness; like a stone containing jade, not knowing the jade's flawlessness. If you can be like this, then you can be called a renunciate. Therefore, the guide said, 'The dharmas do not obstruct each other, and the three times (past, present, future) are also like this. A person who does nothing and has no affairs is still bound by golden chains.' Therefore, the spiritual source shines alone, and the Dao cuts off birth and death. Great wisdom is not brightness, and emptiness has no traces. True Thusness, ordinary beings, and sages are all words in a dream. Buddha and Nirvana are both superfluous words. Zen practitioners, you must look for yourselves directly; no one can replace you.'
When lecturing in the hall, the Zen master said: The three realms are without
法。何處求心。四大本空。佛依何住。璇璣不動。寂爾無言。覿面相呈。更無餘事。珍重。師將順世。告眾曰。有人邈得吾真否。眾將所寫真呈。皆不契師意。普化出曰。某甲邈得。師曰。何不呈似老僧。化乃打筋斗而出。師曰。這漢向後掣風狂去在。師乃奄化。謚凝寂大師。
蒲州麻谷山寶徹禪師
侍馬祖行次。問如何是大涅槃。祖曰急。師曰。急個甚麼。祖曰看水。師使扇次。僧問。風性常住。無處不周。和尚為甚麼卻搖扇。師曰。你祇知風性常住。且不知無處不周。曰作么生是無處不周底道理。師卻搖扇。僧作禮。師曰。無用處。師僧著得一千個。有甚麼益。問僧甚處來。僧不審。師又問。甚處來。僧珍重。師下床擒住曰。這個師僧。問著便作佛法祇對。曰。大似無眼。師放手曰。放汝命通汝氣。僧作禮。師欲扭住。僧拂袖便行。師曰。休將三歲竹。擬比萬年松。師同南泉二三人。去謁徑山。路逢一婆。乃問。徑山路向甚處去。婆曰。驀直去。師曰。前頭水深過得否。婆曰。不濕腳。師又問。上岸稻得與么好。下岸稻得與么怯。婆曰。總被螃蟹吃卻也。師曰。禾好香。婆曰。沒氣息。師又問。婆住在甚處。婆曰。祇在這裡。三人至店。婆煎茶一瓶。攜盞三隻至。謂曰。和尚有神通者。即喫茶。三人
【現代漢語翻譯】 現代漢語譯本： 法。在哪裡尋求心？四大皆是空。佛依靠什麼而住？璇璣（指北斗星，這裡比喻不變的真理）不動。寂靜無言，面對面呈現。再沒有其他事情。珍重。禪師將要圓寂，告訴眾人說：『有人能描繪出我的真像嗎？』眾人將所畫的呈上，都不符合禪師的心意。普化（人名）出來說：『我能描繪。』禪師說：『為何不呈給老僧看看？』普化就打筋斗而出。禪師說：『這人以後會像風一樣瘋狂而去。』禪師於是安然圓寂，謚號凝寂大師。
蒲州麻谷山寶徹禪師
侍奉馬祖（禪師名）行走時，問：『如何是大涅槃（佛教最高境界，指脫離生死輪迴的境界）？』馬祖說：『急。』禪師說：『急什麼？』馬祖說：『看水。』禪師搖扇子時，有僧人問：『風的性質是常住的，無處不在，和尚為何還要搖扇子？』禪師說：『你只知道風的性質是常住的，卻不知道無處不在。』僧人說：『怎樣是無處不在的道理？』禪師又搖扇子。僧人作禮。禪師說：『沒有用處，你們這些僧人就算懂得一千個道理，又有什麼益處？』問僧人從哪裡來。僧人沒有回答。禪師又問：『從哪裡來？』僧人說：『珍重。』禪師下床抓住他說：『這個僧人，一問就用佛法來應對。』僧人說：『好像沒有眼睛。』禪師放手說：『放你一條命，通你的氣。』僧人作禮。禪師想要扭住他，僧人拂袖便走。禪師說：『不要拿三歲的竹子，比作萬年松。』禪師同南泉（禪師名）等二三人，去拜訪徑山（山名）。路上遇到一位老婦，便問：『去徑山的路往哪裡走？』老婦說：『一直走。』禪師說：『前面的水深，過得去嗎？』老婦說：『不會濕腳。』禪師又問：『上岸的稻子長得這麼好，下岸的稻子長得這麼弱？』老婦說：『都被螃蟹吃掉了。』禪師說：『稻子好香啊。』老婦說：『沒有氣息。』禪師又問：『婆婆住在哪裡？』老婦說：『就在這裡。』三人到店裡，老婦煎了一壺茶，拿了三隻杯子來，說：『和尚有神通的，就喝茶。』三人
【English Translation】 English version: Dharma. Where to seek the mind? The four elements are fundamentally empty. What does the Buddha rely on to abide? The Xuanji (referring to the Big Dipper, used here as a metaphor for unchanging truth) does not move. Silent and without words, presented face to face. There is nothing else. Take care. The master was about to pass away and told the assembly: 'Can anyone depict my true likeness?' The assembly presented their depictions, but none matched the master's intention. Puhua (a name) came out and said: 'I can depict it.' The master said: 'Why not present it to this old monk?' Puhua then somersaulted and left. The master said: 'This man will go mad like the wind in the future.' The master then passed away peacefully and was posthumously named Grand Master Ningji.
Zen Master Bao Che of Magu Mountain in Puzhou
While attending Mazu (a Zen master's name) on a journey, he asked: 'What is Great Nirvana (the highest state in Buddhism, referring to the state of liberation from the cycle of birth and death)?' Mazu said: 'Urgent.' The Zen master said: 'Urgent about what?' Mazu said: 'Look at the water.' When the Zen master was fanning himself, a monk asked: 'The nature of the wind is constant and omnipresent. Why does the master still need to fan himself?' The Zen master said: 'You only know that the nature of the wind is constant, but you do not know that it is omnipresent.' The monk said: 'What is the principle of omnipresence?' The Zen master fanned himself again. The monk bowed. The Zen master said: 'It is useless. Even if you monks understand a thousand principles, what is the benefit?' He asked a monk where he came from. The monk did not answer. The Zen master asked again: 'Where did you come from?' The monk said: 'Take care.' The Zen master got off the bed and grabbed him, saying: 'This monk responds to questions with Buddhist teachings.' The monk said: 'It's like being without eyes.' The Zen master let go and said: 'I'll spare your life and let your breath flow.' The monk bowed. The Zen master wanted to grab him, but the monk flicked his sleeve and left. The Zen master said: 'Don't compare a three-year-old bamboo to a ten-thousand-year-old pine.' The Zen master, along with Nanquan (a Zen master's name) and two or three others, went to visit Jingshan (a mountain name). On the way, they met an old woman and asked: 'Which way leads to Jingshan?' The old woman said: 'Go straight ahead.' The Zen master said: 'Is the water ahead deep? Can we cross it?' The old woman said: 'Your feet won't get wet.' The Zen master asked again: 'The rice on the upper bank grows so well, but the rice on the lower bank grows so weakly?' The old woman said: 'They have all been eaten by crabs.' The Zen master said: 'The rice smells so good.' The old woman said: 'There is no scent.' The Zen master asked again: 'Where does the old woman live?' The old woman said: 'Right here.' The three arrived at a shop, and the old woman brewed a pot of tea and brought three cups, saying: 'If the monks have supernatural powers, then drink the tea.' The three
相顧間。婆曰。看老朽自逞神通去也。於是拈盞傾茶便行。僧問。如何是佛法大意。師默然。僧又問石霜。此意如何。霜曰。主人擎拳帶累。阇黎拖泥涉水。
湖南東寺如會禪師
始興曲江人也。初謁徑山。后參大寂。學徒既眾。僧堂床榻為之陷折。時稱折床會也。自大寂去世。師常患門徒以即心即佛之譚。誦憶不已。且謂佛於何住。而曰即心。心如畫師。而云即佛。遂示眾曰。心不是佛。智不是道。劍去遠矣。爾方刻舟。時號東寺。為禪窟焉。相國崔公群。出為湖南觀察使。見師問曰。師以何得。師曰。見性得。師方病眼。公譏曰。既云。見性其柰眼何。師曰。見性非眼。眼病何害。公稽首謝之。(法眼別云。是相公眼)公見鳥雀于佛頭上放糞乃問。鳥雀還有佛性也無。師曰有。公曰。為甚麼向佛頭上放糞。師曰。是伊為甚麼。不向鷂子頭上放。仰山參。師問。汝是甚處人。仰曰。廣南人。師曰。我聞廣南有鎮海明珠是否。仰曰是。師曰。此珠如何。仰曰。黑月即隱。白月即現。師曰。還將得來也無。仰曰。將得來。師曰。何不呈似老僧。仰叉手近前曰。昨到溈山。亦被索此珠。直得無言可對。無理可伸。師曰。真師子兒善能哮吼。仰禮拜了。卻入客位。具威儀。再上人事。師才見乃曰。已相見了也。
【現代漢語翻譯】 現代漢語譯本 （僧人與老婦）相互看著。 老婦說：『看我這老太婆來賣弄一下神通。』 於是拿起茶杯，倒了茶就走了。 僧人問：『如何是佛法大意？』 禪師沉默不語。 僧人又問石霜（人名）：『此意如何？』 石霜說：『主人（老婦）舉拳炫耀反而連累了自己，你這僧人拖泥帶水，自找麻煩。』
湖南東寺如會禪師（人名）
是始興曲江人。 最初拜謁徑山（地名），後來參訪大寂（人名）。 學徒眾多，僧堂的床榻都被壓塌了。 當時人稱他為『折床會』。 自從大寂去世后，禪師常常憂慮門徒們以『即心即佛』的言論，不斷誦唸記憶。 並且說，佛住在哪裡呢？卻說是『即心』。 心就像畫師一樣，卻說是『即佛』。 於是開示眾人說：『心不是佛，智不是道，劍已經離去了很遠，你們才開始刻舟求劍。』 當時人稱東寺為禪窟。 相國崔群（人名）出任湖南觀察使，拜見禪師問道：『禪師您通過什麼得道的？』 禪師說：『見性得道。』 禪師當時眼睛有病，崔群譏諷道：『既然說見性，那眼睛怎麼辦呢？』 禪師說：『見性不是用眼睛，眼睛有病有什麼妨礙？』 崔群叩頭謝罪。（法眼禪師另外評論說：『是相公的眼睛有問題。』） 崔群看見鳥雀在佛頭上拉屎，於是問道：『鳥雀還有佛性嗎？』 禪師說：『有。』 崔群說：『為什麼向佛頭上拉屎？』 禪師說：『是它們為什麼要向佛頭上拉屎呢？為什麼不向鷂子頭上拉？』 仰山（人名）參拜禪師，禪師問：『你是哪裡人？』 仰山說：『廣南人。』 禪師說：『我聽說廣南有鎮海明珠，是嗎？』 仰山說：『是。』 禪師說：『這珠子怎麼樣？』 仰山說：『黑月就隱藏，白月就顯現。』 禪師說：『還拿得來嗎？』 仰山說：『拿得來。』 禪師說：『為什麼不呈給老僧看看？』 仰山拱手走上前說：『昨天到溈山（地名），也被索要這顆珠子，弄得我無言以對，無理可辯。』 禪師說：『真是獅子之子，善於吼叫。』 仰山禮拜后，回到客位，整理好威儀，再次上前請教。 禪師剛一見到他就說：『已經相見了。』
【English Translation】 English version They looked at each other. The old woman said, 'Watch this old woman show off her supernatural powers.' Then she picked up the cup, poured the tea, and left. The monk asked, 'What is the great meaning of the Buddha-dharma?' The Zen master remained silent. The monk then asked Shishuang (name), 'What is the meaning of this?' Shishuang said, 'The host (old woman) showing off her fist only burdens herself, and you, the monk, are dragging through the mud, making trouble for yourself.'
Zen Master Ruhui (name) of Dongsi Temple (place) in Hunan (place)
Was a native of Qujiang (place), Shixing (place). He first visited Jingshan (place), and later visited Daji (name). His students were so numerous that the beds in the monks' hall were crushed. At that time, he was called 'Bed-Crushing Hui'. Since Daji's death, the Zen master had often worried that his disciples would constantly recite and remember the saying 'The mind is the Buddha'. And said, where does the Buddha reside? Yet they say 'The mind is the Buddha'. The mind is like a painter, yet they say 'It is the Buddha'. So he instructed the assembly, 'The mind is not the Buddha, wisdom is not the Way. The sword has gone far away, and you are only now carving the boat to find it.' At that time, Dongsi Temple was called a Zen cave. The Chancellor Cui Qun (name) was appointed as the Hunan (place) Inspector and visited the Zen master, asking, 'What did the Zen master attain through?' The Zen master said, 'Attained through seeing the nature.' The Zen master was suffering from an eye disease at the time, and Cui Qun ridiculed, 'Since you say you see the nature, what about your eyes?' The Zen master said, 'Seeing the nature is not with the eyes, what harm is there in having eye disease?' Cui Qun bowed and apologized. (Zen Master Fayan (name) commented separately, 'It is the Chancellor's eyes that have the problem.') Cui Qun saw birds defecating on the Buddha's head and asked, 'Do birds have Buddha-nature?' The Zen master said, 'Yes.' Cui Qun said, 'Why do they defecate on the Buddha's head?' The Zen master said, 'Why do they defecate on the Buddha's head? Why don't they defecate on the hawk's head?' Yangshan (name) visited the Zen master, who asked, 'Where are you from?' Yangshan said, 'Guangnan (place).' The Zen master said, 'I heard that Guangnan has a Zhenhai Pearl (meaning unclear), is that so?' Yangshan said, 'Yes.' The Zen master said, 'What is this pearl like?' Yangshan said, 'The dark moon hides it, and the white moon reveals it.' The Zen master said, 'Can you bring it here?' Yangshan said, 'I can bring it here.' The Zen master said, 'Why don't you present it to this old monk?' Yangshan clasped his hands and stepped forward, saying, 'Yesterday I went to Weishan (place) and was also asked for this pearl, leaving me speechless and unable to reason.' The Zen master said, 'Truly a lion's cub, skilled at roaring.' Yangshan bowed, returned to his guest seat, arranged his attire, and came forward again to ask for instruction. As soon as the Zen master saw him, he said, 'We have already met.'
仰曰。恁么相見莫不當否。師歸方丈閉卻門。仰歸舉似溈山。溈曰。寂子是甚麼心行。仰曰。若不恁么。爭識得他。后復有人問師曰。某甲擬請和尚開堂得否。師曰。待將物裹石頭暖即得。彼無語。(藥山代云。石頭暖也)唐長慶癸卯歲。歸寂。謚傳明大師。
虔州西堂智藏禪師
虔化廖氏子。八歲從師。二十五具戒。有相者睹其殊表。謂之曰。骨氣非凡。當爲法王之輔佐也。師遂參禮大寂。與百丈海禪師。同爲入室。皆承印記。一日大寂遣師詣長安。奉書于忠國師。國師問曰。汝師說甚麼法。師從東過西而立。國師曰。祇這個。更別有。師卻從西過東邊立。國師曰。這個是馬師底。仁者作么生。師曰。早個呈似和尚了也。尋又送書上徑山。(語在國一章)屬連帥路嗣恭。延請大寂居府。應期盛化。師回郡。得大寂付授衲袈裟。令學者親近。僧問。馬祖離四句絕百非。請師直指西來意。祖曰。我今日勞倦。不能為汝說得。問取智藏。其僧乃來問師。師曰。汝何不問和尚。僧曰。和尚令某甲來問上座。師曰。我今日頭痛。不能為汝說得。問取海兄去。僧又去問海。百丈和尚海曰。我到這裡。卻不會。僧乃舉似馬祖。祖曰。藏頭白海頭黑。馬祖一日問師曰。子何不看經。師曰。經豈異邪。祖曰。然雖如此。汝
向後為人也須得。曰。智藏病思自養。敢言為人。祖曰。子末年必興於世。師便禮拜。馬祖滅后。師唐貞元七年。眾請開堂。李尚書嘗問僧。馬大師有甚麼言教。僧曰。大師或說即心即佛。或說非心非佛。李曰。總過這邊。李卻問師。馬大師有甚麼言教。師呼李翱。李應諾師曰。鼓角動也。師普請次。曰因果歷然。爭柰何。爭柰何。時有僧出。以手托地。師曰。作甚麼。曰相救相救。師曰。大眾。這個師僧猶較些子。僧拂袖便走。師曰。師子身中蟲。自食師子肉。僧問。有問有答。賓主歷然。無問無答時如何。師曰。怕爛卻那。(後有僧舉問長慶。慶雲。相逢盡道休官去。林下何曾見一人)制空禪師謂師曰。日出太早生。師曰。正是時。師住西堂。後有一俗士問。有天堂地獄否。師曰有。曰有佛法僧寶否。師曰有。更有多問。盡答言有。曰和尚恁么道莫錯否。師曰。汝曾見尊宿來邪。曰某甲曾參徑山和尚來。師曰。徑山向汝作么生道。曰他道一切總無。師曰。汝有妻否。曰有。師曰。徑山和尚有妻否。曰無。師曰。徑山和尚道無即得。俗士禮謝而去。師元和九年四月八日歸寂。憲宗謚大宣教禪師。穆宗重謚大覺禪師。
京兆府章敬寺懷腪禪師
泉州謝氏子。上堂。至理亡言。時人不悉。強習他事。以為功
【現代漢語翻譯】 現代漢語譯本： 向後做人也必須做到。有人問：『智藏生病時想著自己調養，怎麼敢說是在為人呢？』 祖師說：『你晚年必定會興盛於世。』 智藏於是禮拜。馬祖（Mazu，禪宗大師）圓寂后，智藏在唐貞元七年被大眾請出來開堂說法。李尚書曾經問僧人：『馬大師有什麼言教？』 僧人說：『大師有時說即心即佛，有時說非心非佛。』 李尚書說：『總過這邊了。』 李尚書卻問智藏：『馬大師有什麼言教？』 智藏呼喚李翱的名字。李翱應諾。智藏說：『鼓角動了。』 智藏普請大眾時說：『因果歷歷分明，奈何啊，奈何啊。』 當時有個僧人出來，用手托地。智藏問：『做什麼？』 僧人說：『相救，相救。』 智藏說：『大眾，這個師僧還算好些。』 僧人拂袖便走。智藏說：『獅子身中蟲，自食獅子肉。』 僧人問：『有問有答，賓主分明，無問無答時如何？』 智藏說：『怕爛卻那個。』（後來有僧人舉此問長慶，長慶說：『相逢盡道休官去，林下何曾見一人。』）制空禪師對智藏說：『日出太早了。』 智藏說：『正是時候。』 智藏住在西堂。後來有個俗人問：『有天堂地獄嗎？』 智藏說：『有。』 問：『有佛法僧寶嗎？』 智藏說：『有。』 更多的問題，智藏都回答說有。俗人問：『和尚您這麼說，莫不是錯了嗎？』 智藏說：『你曾經見過尊宿嗎？』 俗人說：『我曾經參拜過徑山和尚。』 智藏問：『徑山和尚怎麼對你說的？』 俗人說：『他說一切總無。』 智藏說：『你有妻子嗎？』 俗人說：『有。』 智藏說：『徑山和尚有妻子嗎？』 俗人說：『沒有。』 智藏說：『徑山和尚說無就可以。』 俗人禮謝而去。智藏在元和九年四月八日圓寂。憲宗謚號為大宣教禪師，穆宗重謚為大覺禪師。
京兆府章敬寺懷腪禪師
泉州謝氏之子。上堂時說：『至理亡言，時人不瞭解，強行學習其他事情，以為是功德。』
【English Translation】 English version: One must also be able to act as a person afterward. Someone asked: 'Zhi Zang (智藏, a Chan master) thinks of self-cultivation when he is sick, how dare he say he is acting as a person?' The Patriarch said: 'You will surely flourish in the world in your later years.' Zhi Zang then prostrated. After Mazu (馬祖, a Chan master) passed away, Zhi Zang was invited by the assembly to open a Dharma hall in the seventh year of the Zhenyuan era of the Tang Dynasty. Minister Li once asked a monk: 'What teachings did Great Master Ma have?' The monk said: 'The Great Master sometimes said that the mind is the Buddha, and sometimes said that the mind is not the Buddha.' Minister Li said: 'It's all over this side.' Minister Li then asked Zhi Zang: 'What teachings did Great Master Ma have?' Zhi Zang called out Li Ao's name. Li Ao responded. Zhi Zang said: 'The drums and horns are moving.' Zhi Zang said during a general invitation to the assembly: 'Cause and effect are clear, what to do, what to do.' At that time, a monk came out and supported the ground with his hand. Zhi Zang asked: 'What are you doing?' The monk said: 'Save me, save me.' Zhi Zang said: 'Everyone, this monk is still better.' The monk flicked his sleeves and left. Zhi Zang said: 'A worm in the lion's body eats the lion's flesh itself.' A monk asked: 'When there are questions and answers, the host and guest are clear, what about when there are no questions and no answers?' Zhi Zang said: 'Afraid of rotting that thing.' (Later, a monk raised this question to Changqing, who said: 'When we meet, everyone says they have retired from office, but I have never seen anyone in the forest.') Chan Master Zhikong said to Zhi Zang: 'The sun rises too early.' Zhi Zang said: 'It's just the right time.' Zhi Zang lived in the West Hall. Later, a layman asked: 'Are there heavens and hells?' Zhi Zang said: 'Yes.' He asked: 'Are there the Three Jewels of Buddha, Dharma, and Sangha?' Zhi Zang said: 'Yes.' To more questions, Zhi Zang answered yes. The layman asked: 'Venerable Monk, are you wrong to say so?' Zhi Zang said: 'Have you ever seen a venerable elder?' The layman said: 'I have visited the Jingshan monk.' Zhi Zang asked: 'What did the Jingshan monk say to you?' The layman said: 'He said that everything is nothing.' Zhi Zang said: 'Do you have a wife?' The layman said: 'Yes.' Zhi Zang said: 'Does the Jingshan monk have a wife?' The layman said: 'No.' Zhi Zang said: 'It's okay for the Jingshan monk to say nothing.' The layman bowed and left. Zhi Zang passed away on the eighth day of the fourth month of the ninth year of the Yuanhe era. Emperor Xianzong bestowed the posthumous title of Chan Master Daxuanjiao, and Emperor Muzong re-bestowed the posthumous title of Chan Master Dajue.
Chan Master Huaiyun of Zhangjing Temple in Jingzhao Prefecture
A son of the Xie family in Quanzhou. When ascending the Dharma hall, he said: 'The ultimate truth is beyond words, but people do not understand it, and forcibly learn other things, thinking it is merit.'
能。不知自性。元非塵境。是個微妙大解脫門。所有鑑覺。不染不礙。如是光明。未曾休廢。曩劫至今。固無變易。猶如日輪遠近斯照。雖及眾色。不與一切和合。靈燭妙明非假鍛鍊。為不了故。取於物象。但如捏目妄起空華。徒自疲勞。枉經劫教。若能返照。無第二人。舉措施為。不虧實相。僧問。心法雙亡。指歸何所。師曰。郢人無污。徒勞運斤。曰請師不返之言。師曰。即無返句。(后僧舉問洞山。山云。道即甚道。罕遇作家)百丈和尚令僧來候。師上堂次。展坐具禮拜了。起來拈師一隻靸鞋。以衫袖拂卻塵了。倒覆向下。師曰。老僧罪過。或問。祖師傳心地法門。為是真如心妄想心非真非妄心。為是三乘教外別立心。師曰。汝見目前虛空么。曰信知常在目前。人自不見。師曰。汝莫認影像。曰和尚作么生。師以手撥空三下。曰作么生即是。師曰。汝向後會去。在有僧來。繞師三匝。振錫而立。師曰。是是。(長慶代雲和尚佛法身心。何在)其僧又到南泉。亦繞南泉三匝。振錫而立。泉曰不是不是。此是風力所轉。終成敗壞。僧曰。章敬道是。和尚為甚麼道不是。泉曰。章敬即是是。汝不是。(長慶代云。和尚是甚麼心行。云居錫云。章敬未必道是。南泉未必道不是。又云。這僧當初但持錫出去恰好)小師行腳
【現代漢語翻譯】 現代漢語譯本 能。因為不瞭解自己的本性，原本就不是塵世的境界。這是一個微妙的大解脫之門。所有的覺察和感知，都不受污染，也沒有任何阻礙。這樣的光明，從未停止過，從過去到現在，本來就沒有改變過。就像太陽一樣，無論遠近都能照耀，即使照到各種顏色，也不會與任何事物混合。靈性的光明，不需要任何鍛鍊就能顯現，只是因為不瞭解，才去執著于外在的形象。這就像揉眼睛后產生的虛幻景象，只是徒勞地讓自己疲憊，白白地經歷了無數的教誨。如果能反過來觀照自己，就會發現沒有第二個人。所作所為，都不會偏離真實的本性。 有僧人問：『心和法都消失了，最終歸向何處？』 師父說：『郢地的人沒有被玷污，只是徒勞地揮動斧頭。』 僧人說：『請師父說一句不返回的話。』 師父說：『本來就沒有返回的語句。』（後來有僧人把這個問題拿去問洞山，洞山說：『道是什麼道？很少遇到真正懂得的人。』） 百丈和尚讓僧人來拜訪師父。師父正在上堂，僧人展開坐具，禮拜后，站起來拿起師父的一隻鞋子，用衣袖拂去灰塵，然後倒扣過來。師父說：『老僧的罪過啊。』 有人問：『祖師傳授的心地法門，是真如心、妄想心，還是非真非妄心？是三乘教外另外建立的心嗎？』 師父說：『你看到眼前的虛空嗎？』 僧人說：『相信它一直都在眼前，只是人們自己看不到。』 師父說：『你不要認作是影像。』 僧人說：『和尚您怎麼看？』 師父用手在空中撥動三次，說：『怎麼樣才是？』 師父說：『你以後會明白的。』 有一個僧人來，繞著師父轉了三圈，搖著錫杖站立。師父說：『是是。』（長慶代替師父回答說：『和尚的佛法身心，在哪裡？』） 那個僧人又到南泉，也繞著南泉轉了三圈，搖著錫杖站立。南泉說：『不是不是，這是風力所轉，最終會敗壞。』 僧人說：『章敬說是，和尚您為什麼說不是？』 南泉說：『章敬說的是對的，你是不對的。』（長慶代替南泉回答說：『和尚是什麼心行？』云居錫說：『章敬未必說的是對的，南泉未必說的不是。』又說：『這僧人當初只要拿著錫杖出去就好了。』） 小師開始雲遊四方。
【English Translation】 English version It is because one does not understand one's own nature that it is originally not a realm of dust. This is a subtle great gate of liberation. All awareness and perception are unpolluted and unobstructed. Such light has never ceased; from past kalpas until now, it has remained unchanged. It is like the sun, shining near and far, and although it illuminates all colors, it does not merge with anything. The wondrous clarity of spiritual light does not require cultivation; it is only because of misunderstanding that one grasps at external appearances. This is like rubbing one's eyes and creating illusory flowers in the sky, merely tiring oneself and undergoing countless teachings in vain. If one can turn inward and reflect, one will find there is no second person. All actions and behaviors will not deviate from the true nature. A monk asked: 'When both mind and dharma are extinguished, where does one ultimately return?' The Master said: 'The people of Ying are unblemished; it is futile to wield the axe.' The monk said: 'Please, Master, speak a word that does not return.' The Master said: 'There is originally no returning phrase.' (Later, a monk took this question to Dongshan, who said: 'What is the Dao? It is rare to encounter a true master.') Abbot Baizhang sent a monk to visit the Master. The Master was in the midst of a Dharma talk. The monk unfolded his sitting cloth, bowed, and then stood up, picked up one of the Master's sandals, brushed off the dust with his sleeve, and then turned it upside down. The Master said: 'This old monk is at fault.' Someone asked: 'The mind-ground Dharma gate transmitted by the Patriarchs, is it the True Thusness Mind, the deluded mind, or the neither true nor deluded mind? Is it a mind established separately outside the Three Vehicles?' The Master said: 'Do you see the empty space before your eyes?' The monk said: 'I believe it is always before my eyes, but people do not see it themselves.' The Master said: 'Do not recognize it as an image.' The monk said: 'What does the Master say?' The Master waved his hand in the air three times and said: 'What is it?' The Master said: 'You will understand later.' A monk came, circled the Master three times, and stood shaking his staff. The Master said: 'Yes, yes.' (Changqing, in place of the Master, said: 'Where is the Abbot's Dharma body and mind?') That monk also went to Nanquan, also circled Nanquan three times, and stood shaking his staff. Nanquan said: 'No, no, this is turned by the force of the wind and will eventually decay.' The monk said: 'Zhangjing said yes, why does the Abbot say no?' Nanquan said: 'Zhangjing is right, you are not.' (Changqing, in place of Nanquan, said: 'What is the Abbot's mind and conduct?' Yunju Xi said: 'Zhangjing may not have been right, and Nanquan may not have been wrong.' He also said: 'This monk should have just left with his staff.') The young monk began his pilgrimage.
回。師問曰。汝離此間多少年邪。曰離和尚左右。將及八年。師曰。辦得個甚麼。小師于地畫一圓相。師曰。祇這個。更別有。小師乃畫破圓相。便禮拜。師曰。不是不是。僧問。四大五蘊身中。阿那個是本來佛性。師乃呼僧名。僧應諾。師良久曰。汝無佛性。唐元和十三年示滅。謚大覺禪師。
越州大珠慧海禪師
建州朱氏子。依越州大云寺智和尚受業。初參馬祖。祖問。從何處來。曰越州大云寺來。祖曰。來此擬須何事。曰來求佛法。祖曰。我這裡一物也無。求甚麼佛法。自家寶藏不顧。拋家散走作么。曰阿那個是慧海寶藏。祖曰。即今問我者。是汝寶藏。一切具足。更無欠少。使用自在。何假外求。師于言下。自識本心。不由知覺。踴躍禮謝。師事六載。后以受業師老。遽歸奉養。乃晦跡藏用。外示癡訥。自撰頓悟入道要門論一卷。法侄玄晏竊出江外。呈馬祖。祖覽訖。告眾曰。越州有大珠圓明。光透自在。無遮障處也。眾中有知師姓朱者。相推來越。尋訪依附。(時號大珠和尚)師謂曰。禪客我不會禪。並無一法可示於人。不勞久立。且自歇去。時學侶漸多。日夜叩激。事不得已。隨問隨答。其辯無礙。時有法師數人來謁曰。擬伸一問。師還對否。師曰。深潭月影。任意撮摩。問如何是佛。師曰
【現代漢語翻譯】 現代漢語譯本： 回。（僧人）問：『您離開這裡多少年了？』 （僧人）答：『離開和尚您左右，將近八年。』 （禪）師問：『辦成了什麼（事）？』 小師在地上畫了一個圓圈。 （禪）師說：『僅僅這個？還有別的嗎？』 小師便打破圓圈，然後禮拜。 （禪）師說：『不是，不是。』 有僧人問：『在四大五蘊之身中，哪個是本來的佛性？』 （禪）師於是呼喚僧人的名字。 僧人應答。 （禪）師過了很久說：『你沒有佛性。』 唐元和十三年圓寂，謚號大覺禪師。
越州大珠慧海禪師（Yuezhou Dazhu Huihai Chanshi）
是建州朱氏之子，依止越州大云寺智和尚（Yuezhou Dayun Temple Zhi Heshang）受業。最初參拜馬祖（Mazu）。 馬祖問：『從哪裡來？』 （慧海）答：『從越州大云寺來。』 馬祖說：『來這裡打算做什麼？』 （慧海）答：『來求佛法。』 馬祖說：『我這裡什麼都沒有，求什麼佛法？自己的寶藏不去顧惜，拋家舍業到處亂跑幹什麼？』 （慧海）問：『哪個是慧海的寶藏？』 馬祖說：『就是現在問我的這個，就是你的寶藏。一切都已具備，更無欠缺缺少，使用起來自由自在，何必向外尋求？』 慧海禪師在言語之下，自己認識了本心，不是通過知覺而認識的。他高興地跳躍起來，禮拜感謝，侍奉馬祖六年。 後來因為受業師父年老，就趕緊回去奉養，於是隱藏軌跡，不露鋒芒，外表顯得癡呆遲鈍。自己撰寫了《頓悟入道要門論》一卷，法侄玄晏（Xuan Yan）偷偷地拿到江外，呈給馬祖。 馬祖看完后，告訴大家說：『越州有大珠，圓滿光明，通透明亮，沒有遮蔽阻礙之處啊。』 眾人中有知道慧海禪師姓朱的，互相推舉來到越州，尋找依附。（當時號稱大珠和尚） 慧海禪師對他們說：『我這個禪客不會禪，並沒有一法可以開示於人，不必久站，請各自休息去吧。』 當時學禪的人逐漸增多，日夜不停地請教，迫不得已，只能隨問隨答，辯才無礙。 當時有幾位法師前來拜訪說：『想問一個問題，禪師您能回答嗎？』 慧海禪師說：『深潭中的月影，可以隨意撈取。』 （法師）問：『什麼是佛？』 慧海禪師說：
【English Translation】 English version: Reply. The master asked: 'How many years have you been away from here?' The monk replied: 'Nearly eight years since I left your side, venerable master.' The master said: 'What have you accomplished?' The junior monk drew a circle on the ground. The master said: 'Just this? Is there anything else?' The junior monk then broke the circle and bowed. The master said: 'No, no.' A monk asked: 'Within the body of the four great elements and five aggregates, which is the original Buddha-nature?' The master then called out the monk's name. The monk responded. After a long silence, the master said: 'You have no Buddha-nature.' He passed away in the thirteenth year of the Yuanhe era of the Tang Dynasty and was posthumously named Great Awakened Zen Master.
Zen Master Dazhu Huihai (Great Pearl Wisdom Sea) of Yuezhou (Yuezhou Dazhu Huihai Chanshi)
He was a son of the Zhu family of Jianzhou. He received instruction from Zhi Heshang (Venerable Zhi) of Dayun Temple (Great Cloud Temple) in Yuezhou. He initially visited Mazu (Ma-tsu). Mazu asked: 'Where do you come from?' He replied: 'I come from Dayun Temple in Yuezhou.' Mazu said: 'What do you intend to do here?' He replied: 'I have come to seek the Buddha-dharma.' Mazu said: 'I have nothing here. What Buddha-dharma are you seeking? You neglect your own treasure and abandon your home to run around. What are you doing?' He asked: 'Which is Huihai's treasure?' Mazu said: 'The one who is asking me right now is your treasure. It is complete in every way, lacking nothing. It is used freely. Why seek it externally?' Upon hearing these words, the master recognized his own mind, not through perception. He leaped up, bowed, and thanked Mazu. He served Mazu for six years. Later, because his instructing master was old, he hurriedly returned to care for him. He concealed his traces and hid his abilities, outwardly appearing foolish and dull. He wrote a volume of 'Sudden Enlightenment Entrance to the Way' (Dunwu Rudao Yaomen Lun), which his Dharma-nephew Xuan Yan secretly took out of Jiangnan and presented to Mazu. After reading it, Mazu told the assembly: 'In Yuezhou, there is a great pearl, perfectly bright, its light penetrates freely, without any obstruction.' Among the assembly, some who knew that the master's surname was Zhu recommended each other to come to Yuezhou to seek him out and rely on him. (At that time, he was called Dazhu Heshang, Great Pearl Monk). The master said to them: 'I, this Zen traveler, do not know Zen. I have no Dharma to show to others. Do not stand here long. Please rest.' At that time, the number of students gradually increased, and they questioned him day and night. Unable to avoid it, he answered as questions arose, his eloquence unimpeded. At that time, several Dharma masters came to visit and said: 'We would like to ask a question. Will the master answer?' The master said: 'The moon's reflection in a deep pool can be grasped at will.' The (Dharma master) asked: 'What is Buddha?' The master said:
。清譚對面。非佛而誰。眾皆茫然。(法眼云。是即沒交涉)僧良久。又問。師說何法度人。師曰。貧道未曾有一法度人。曰禪師家渾如此。師卻問。大德說何法度人。曰講金剛經。師曰。講幾座來。曰二十餘座。師曰。此經是阿誰說。僧抗聲曰。禪師相弄。豈不知是佛說邪。師曰。若言如來有所說法。則為謗佛。是人不解我所說義。若言此經不是佛說。則是謗經。請大德說看。僧無對。師少頃又問。經云。若以色見我。以音聲求我。是人行邪道。不能見如來。大德且道。阿那個是如來。曰某甲到此卻迷去。師曰。從來未悟。說甚卻迷。曰請禪師為說。師曰。大德講經二十餘座。卻不識如來。僧禮拜曰。愿垂開示。師曰。如來者是諸法如義。何得忘卻。曰是諸法如義。師曰。大德是亦未是。曰經文分明。那得未是。師曰。大德如否。曰如。師曰。木石如否。曰如。師曰。大德如同木石如否。曰無二。師曰。大德與木石何別。僧無對。良久卻問。如何得大涅槃。師曰。不造生死業。曰如何是生死業。師曰。求大涅槃。是生死業。舍垢取凈。是生死業。有得有證。是生死業。不脫對治門。是生死業。曰云何即得解脫。師曰。本自無縛。不用求解。直用直行。是無等等。曰禪師如和尚者。實謂希有。禮謝而去。有行者問。即
【現代漢語翻譯】 現代漢語譯本： 僧人站在清澈水潭對面問道：『如果不是佛，那又是誰呢？』大家都茫然不解。（法眼禪師評論說：『這根本沒關係。』） 僧人沉默良久，又問：『禪師您用什麼法來度化世人呢？』禪師說：『貧僧我從未用任何法來度化世人。』僧人說：『禪師們都這樣說。』禪師反問：『大德您用什麼法來度化世人呢？』僧人說：『我講解《金剛經》（Vajra Sutra）。』禪師問：『講了多少座了？』僧人說：『二十多座了。』禪師說：『這部經是誰說的？』僧人提高聲音說：『禪師您在戲弄我嗎？難道不知道是佛說的嗎？』禪師說：『如果說如來（Tathagata）有所說法，那就是誹謗佛，因為這個人不理解我所說的含義。如果說這部經不是佛說的，那就是誹謗經。請大德說說看。』僧人無言以對。 禪師過了一會兒又問：『經中說：『若以色見我，以音聲求我，是人行邪道，不能見如來。』大德您說說看，哪個是如來？』僧人說：『我到這裡反而迷惑了。』禪師說：『從來沒有領悟，說什麼反而迷惑？』僧人說：『請禪師為我解說。』禪師說：『大德您講解《金剛經》（Vajra Sutra）二十多座，卻不認識如來（Tathagata）。』僧人禮拜說：『希望您能開示。』禪師說：『如來（Tathagata）就是諸法如義，怎麼能忘記呢？』僧人說：『就是諸法如義。』禪師說：『大德您說的是，但也不完全是。』僧人說：『經文說得清清楚楚，怎麼能說不完全是呢？』禪師說：『大德您如嗎？』僧人說：『如。』禪師說：『木頭石頭如嗎？』僧人說：『如。』禪師說：『大德您和木頭石頭一樣如嗎？』僧人說：『沒有分別。』禪師說：『大德您和木頭石頭有什麼區別？』僧人無言以對。 過了很久，僧人又問：『如何才能得到大涅槃（Mahaparinirvana）？』禪師說：『不造生死業。』僧人問：『什麼是生死業？』禪師說：『求大涅槃（Mahaparinirvana），就是生死業。捨棄污垢而取清凈，就是生死業。有所得有所證，就是生死業。不能脫離對治之法，就是生死業。』僧人問：『那麼怎樣才能解脫呢？』禪師說：『本來就沒有束縛，不用求解脫。直接用心，直接行動，就是無等等（unequalled）。』僧人說：『像禪師您這樣的和尚，真是太稀有了。』於是禮謝而去。有個行者問：『即』
【English Translation】 English version: A monk, standing across from the clear pond, asked: 'If not a Buddha (Buddha), then who is it?' Everyone was at a loss. (Fayan commented: 'This is completely irrelevant.') The monk remained silent for a long time, then asked: 'What Dharma (Dharma) does the Master use to liberate people?' The Master said: 'This poor monk has never used any Dharma (Dharma) to liberate people.' The monk said: 'That's what Zen masters always say.' The Master asked in return: 'What Dharma (Dharma) do you, Great Virtue, use to liberate people?' The monk said: 'I lecture on the Diamond Sutra (Vajra Sutra).' The Master asked: 'How many lectures have you given?' The monk said: 'More than twenty.' The Master said: 'Who spoke this Sutra?' The monk raised his voice and said: 'Are you making fun of me, Zen Master? Don't you know it was spoken by the Buddha (Buddha)?' The Master said: 'If you say that the Tathagata (Tathagata) has spoken any Dharma (Dharma), that is slandering the Buddha (Buddha), because that person does not understand the meaning of what I am saying. If you say that this Sutra was not spoken by the Buddha (Buddha), that is slandering the Sutra. Please, Great Virtue, tell me what you think.' The monk was speechless. After a while, the Master asked again: 'The Sutra says: 'If one seeks me through form, or seeks me through sound, that person walks a false path and cannot see the Tathagata (Tathagata).' Great Virtue, tell me, which one is the Tathagata (Tathagata)?' The monk said: 'Having come here, I am now confused.' The Master said: 'You have never awakened, so what do you mean by being confused?' The monk said: 'Please, Zen Master, explain it for me.' The Master said: 'Great Virtue, you have lectured on the Diamond Sutra (Vajra Sutra) more than twenty times, yet you do not recognize the Tathagata (Tathagata)?' The monk bowed and said: 'I hope you can enlighten me.' The Master said: 'The Tathagata (Tathagata) is the suchness of all dharmas (Dharmas); how can you forget that?' The monk said: 'It is the suchness of all dharmas (Dharmas).' The Master said: 'Great Virtue, what you say is true, but not entirely true.' The monk said: 'The Sutra states it clearly; how can it not be entirely true?' The Master said: 'Are you suchness, Great Virtue?' The monk said: 'Suchness.' The Master said: 'Are wood and stone suchness?' The monk said: 'Suchness.' The Master said: 'Are you the same as wood and stone in suchness, Great Virtue?' The monk said: 'There is no difference.' The Master said: 'What is the difference between you and wood and stone, Great Virtue?' The monk was speechless. After a long time, the monk asked again: 'How can one attain Great Nirvana (Mahaparinirvana)?' The Master said: 'By not creating karmic actions of birth and death.' The monk asked: 'What are karmic actions of birth and death?' The Master said: 'Seeking Great Nirvana (Mahaparinirvana) is a karmic action of birth and death. Abandoning defilement and grasping purity is a karmic action of birth and death. Having attainment and having proof is a karmic action of birth and death. Not escaping the gate of antidotes is a karmic action of birth and death.' The monk asked: 'Then how can one be liberated?' The Master said: 'Originally there was no bondage, so there is no need to seek liberation. Directly use the mind, directly act, and that is unequalled (unequalled).' The monk said: 'A monk like you, Zen Master, is truly rare.' Then he bowed and departed. A practitioner asked: 'That is'
心即佛。那個是佛。師曰。汝疑那個不是佛。指出看。者無對。師曰。達即遍境是。不悟永乖疏。律師法明謂師曰。禪師家多落空。師曰。卻是座主家落空。明大驚曰。何得落空。師曰。經論是紙墨文字。紙墨文字者俱是空。設於聲上建立名句等法。無非是空。座主執滯教體。豈不落空。明曰。禪師落空否。師曰。不落空。明曰。何得卻不落空。師曰。文字等皆從智慧而生。大用現前。那得落空。明曰。故知一法不達。不名悉達。師曰。律師不唯落空。兼乃錯會名言。明作色曰。何處是錯處。師曰。未辨華竺之音。如何講說。明曰。請禪師指出錯處。師曰。豈不知悉達是梵語邪。明雖省過。而心猶憤然。(梵語具云。婆曷剌他悉陀。中國翻云一切義成。舊云悉達多。猶是訛略梵語也)又曰。夫經律論是佛語。讀誦依教奉行。何故不見性。師曰。如狂狗趁塊師子咬人。經律論是性用。讀誦者是性法。明曰阿彌陀佛有父母及姓否。師曰。阿彌陀姓憍尸迦。父名月上。母名殊勝妙顏。明曰。出何教文。師曰。出鼓音王經。法明禮謝。讚歎而退。有三藏法師問。真如有變易否。師曰。有變易。藏曰。禪師錯也。師卻問三藏。有真如否。曰有。師曰。若無變易。決定是凡僧也。豈不聞。善知識者。能回三毒。為三聚凈戒。回六識
【現代漢語翻譯】 現代漢語譯本： 『心即是佛。』那什麼是佛？ 師父說：『你懷疑什麼不是佛？指出來看看。』 那人無言以對。 師父說：『通達了，就知道整個境界都是佛。不領悟，就永遠疏遠。』 律師法明對師父說：『禪師們大多落入空無。』 師父說：『倒是座主（精通經論的法師）們落入空無。』 法明大驚說：『怎麼會落入空無？』 師父說：『經論是紙墨文字，紙墨文字都是空。即使在聲音上建立名句等法，無非是空。座主執著于教義的本體，豈不是落入空無？』 法明說：『禪師落入空無嗎？』 師父說：『不落入空無。』 法明說：『為什麼卻不落入空無？』 師父說：『文字等都從智慧而生，大用現前，怎麼會落入空無？』 法明說：『所以說，一種法不通達，就不能稱為悉達（Siddhartha）。』 師父說：『律師不僅落入空無，還錯誤理解了名言。』 法明變色說：『哪裡是錯處？』 師父說：『沒有分辨清楚華（中國）竺（印度）的音韻，如何講說？』 法明說：『請禪師指出錯處。』 師父說：『豈不知道悉達（Siddhartha）是梵語嗎？』 法明雖然認識到錯誤，但心裡仍然憤憤不平。（梵語完整地說，是婆曷剌他悉陀（Bhagavat-artha-siddha），中國翻譯為一切義成，舊譯悉達多（Siddhartha）還是梵語的訛略。） 又問：『經律論是佛語，讀誦並按照教義奉行，為什麼不見性？』 師父說：『如同瘋狗追逐土塊，獅子咬人。經律論是性的作用，讀誦者是性的法則。』 法明問：『阿彌陀佛（Amitabha）有父母和姓氏嗎？』 師父說：『阿彌陀佛姓憍尸迦（Kausika），父親名叫月上，母親名叫殊勝妙顏。』 法明問：『出自什麼教文？』 師父說：『出自鼓音王經。』 法明行禮感謝，讚歎著退下了。 有三藏法師問：『真如（Tathata）有變易嗎？』 師父說：『有變易。』 三藏說：『禪師錯了。』 師父反問三藏：『有真如嗎？』 回答說：『有。』 師父說：『如果沒有變易，那一定是凡夫僧。難道沒聽說過，善知識能夠將三毒轉變為三聚凈戒，將六識』
【English Translation】 English version: 『The mind itself is Buddha.』 What is Buddha? The master said, 『What do you doubt is not Buddha? Point it out and let me see.』 The person had no reply. The master said, 『If you understand, you'll know the entire realm is Buddha. If you don't understand, you'll forever be estranged.』 The Vinaya master, Faming, said to the master, 『Chan masters mostly fall into emptiness.』 The master said, 『It is the Dharma masters (who are well-versed in scriptures and treatises) who fall into emptiness.』 Faming was greatly surprised and said, 『How can they fall into emptiness?』 The master said, 『The sutras and treatises are paper and ink words, and paper and ink words are all empty. Even if names and phrases and other dharmas are established upon sounds, they are nothing but empty. The Dharma master clings to the essence of the teachings, how can he not fall into emptiness?』 Faming said, 『Do Chan masters fall into emptiness?』 The master said, 『They do not fall into emptiness.』 Faming said, 『Why do they not fall into emptiness?』 The master said, 『Words and the like all arise from wisdom. When great function manifests, how can they fall into emptiness?』 Faming said, 『Therefore, if one dharma is not understood, one cannot be called Siddhartha (Siddhartha).』 The master said, 『The Vinaya master not only falls into emptiness, but also misunderstands the meaning of words.』 Faming changed color and said, 『Where is the mistake?』 The master said, 『Without distinguishing the sounds of Hua (China) and Zhu (India), how can you lecture?』 Faming said, 『Please, Chan master, point out the mistake.』 The master said, 『Don't you know that Siddhartha (Siddhartha) is a Sanskrit word?』 Although Faming realized his mistake, he was still indignant in his heart. (The full Sanskrit is Bhagavat-artha-siddha (Bhagavat-artha-siddha), which is translated into Chinese as 'Everything Accomplished'. The old translation Siddhartha (Siddhartha) is still an abbreviation of the Sanskrit.) He also asked, 『The sutras, Vinaya, and treatises are the Buddha's words. Why don't we see our nature when we recite and practice according to the teachings?』 The master said, 『It is like a mad dog chasing a clod of dirt, while a lion bites a person. The sutras, Vinaya, and treatises are the function of the nature, and the reciter is the law of the nature.』 Faming asked, 『Does Amitabha Buddha (Amitabha) have parents and a surname?』 The master said, 『Amitabha Buddha's surname is Kausika (Kausika), his father is named Moon-above, and his mother is named Excellent Wonderful Face.』 Faming asked, 『From which teaching does this come?』 The master said, 『It comes from the Drum Sound King Sutra.』 Faming bowed in gratitude and withdrew with praise. A Tripitaka master asked, 『Does Suchness (Tathata) change?』 The master said, 『It changes.』 The Tripitaka master said, 『Chan master is wrong.』 The master asked the Tripitaka master in return, 『Is there Suchness?』 He replied, 『There is.』 The master said, 『If there is no change, then you are definitely an ordinary monk. Haven't you heard that a good advisor can transform the three poisons into the three pure precepts, and transform the six consciousnesses』
為六神通。回煩惱作菩提。回無明為大智。真如若無變易。三藏真是自然外道也。藏曰。若爾者真如即有變易也。師曰。若執真如有變易。亦是外道。曰禪師適來。說真如有變易。如今又道不變易。如何即是的當。師曰。若了了見性者。如摩尼珠現色。說變亦得。說不變亦得。若不見性人。聞說真如變易。便作變易解會。說不變易。便作不變易解會。藏曰。故知南宗實不可測。有道流問。世間還有法過於自然否。師曰有。曰何法過得。師曰。能知自然者。曰元氣是道不。師曰。元氣自元氣。道自道。曰若如是者。則應有二也。師曰。知無兩人。又問。云何為邪。云何為正。師曰。心逐物為邪。物從心為正。源律師問。和尚修道。還用功否。師曰用功。曰如何用功。師曰。饑來吃飯。困來即眠。曰一切人總如是。同師用功否。師曰不同。曰何故不同。師曰。他吃飯時。不肯吃飯。百種須索。睡時不肯睡。千般計較。所以不同也。律師杜口。韞光大德問。禪師自知生處否。師曰。未曾死。何用論生。知生即是無生法。無離生法有無生。祖師曰。當生即不生。曰不見性人亦得如此否。師曰。自不見性。不是無性。何以故。見即是性。無性不能見。識即是性。故名識性。了即是性。喚作了性。能生萬法。喚作法性。亦名法身。
【現代漢語翻譯】 現代漢語譯本 為六神通（六種神通）。將煩惱轉化為菩提（覺悟）。將無明（迷惑）轉化為大智（智慧）。如果真如（事物的本性）有變易，那麼三藏（經、律、論）就成了自然外道了。 藏曰：『如果這樣，那麼真如就有變易了？』 師曰：『如果執著真如有變易，也是外道。』 曰：『禪師剛才說真如有變易，現在又說不變易，哪個才是正確的？』 師曰：『如果了了見性（徹悟自性）的人，就像摩尼珠（如意寶珠）顯現各種顏色一樣，說變也可以，說不變也可以。如果不見性的人，聽到說真如變易，就按變易來理解；聽到說不變易，就按不變易來理解。』 藏曰：『所以說南宗（禪宗）確實深不可測。』 有道人問：『世間還有什麼法超過自然嗎？』 師曰：『有。』 曰：『什麼法超過自然？』 師曰：『能知自然者。』 曰：『元氣（構成宇宙的原始物質）是道嗎？』 師曰：『元氣是元氣，道是道。』 曰：『如果這樣，那就應該有二了。』 師曰：『知無兩人（明白元氣和道不是兩個）。』 又問：『什麼是邪？什麼是正？』 師曰：『心隨逐外物為邪，外物順從心為正。』 源律師問：『和尚修道，還用功嗎？』 師曰：『用功。』 曰：『如何用功？』 師曰：『饑來吃飯，困來即眠。』 曰：『所有人都這樣，和禪師用功一樣嗎？』 師曰：『不同。』 曰：『為什麼不同？』 師曰：『他吃飯時，不肯好好吃飯，百般挑剔；睡覺時不肯好好睡覺，千般計較。所以不同。』 律師無言以對。 韞光大德問：『禪師自己知道生從何來嗎？』 師曰：『未曾死，何必討論生。知道生就是無生法（不生不滅的真理），沒有離開生法而有無生。祖師說：當生即不生。』 曰：『不見性的人也能這樣嗎？』 師曰：『自己不見性，不是沒有性。為什麼呢？見就是性，沒有性就不能見。識就是性，所以叫做識性。了（明白）就是性，叫做了性。能生萬法，叫做法性，也叫法身。』
【English Translation】 English version These are the six supernormal powers (liu shentong). Turning afflictions into Bodhi (enlightenment). Turning ignorance (wuming) into great wisdom (dazhi). If True Thusness (zhenru - the true nature of things) were subject to change, then the Tripitaka (sanzang - the three collections of Buddhist texts: Sutras, Vinaya, and Shastras) would truly be a naturalistic heresy. Zang said, 'If that's the case, then True Thusness is subject to change?' The Master said, 'If you cling to the idea that True Thusness is subject to change, that is also heresy.' Said, 'The Zen master just said that True Thusness is subject to change, and now says it is unchanging. Which is correct?' The Master said, 'If one clearly sees the nature (jianxing - to realize one's self-nature), like a Mani jewel (manizhu - wish-fulfilling jewel) manifesting colors, it can be said to change, and it can be said to be unchanging. If one does not see the nature, upon hearing that True Thusness is subject to change, they will interpret it as change; upon hearing that it is unchanging, they will interpret it as unchanging.' Zang said, 'Therefore, it is known that the Southern School (Nanzong - referring to the Southern School of Zen Buddhism) is truly unfathomable.' A Daoist asked, 'Is there any dharma in the world that surpasses nature?' The Master said, 'Yes.' Said, 'What dharma surpasses it?' The Master said, 'The one who can know nature.' Said, 'Is primordial Qi (yuanqi - the original substance that constitutes the universe) the Dao?' The Master said, 'Primordial Qi is primordial Qi, the Dao is the Dao.' Said, 'If that's the case, then there should be two.' The Master said, 'Knowing there are not two (zhi wu liang ren - understanding that primordial Qi and the Dao are not two separate things).' Again asked, 'What is evil? What is right?' The Master said, 'The mind following objects is evil; objects following the mind is right.' Lawyer Yuan asked, 'Does the Master exert effort in cultivating the Dao?' The Master said, 'I exert effort.' Said, 'How do you exert effort?' The Master said, 'When hungry, I eat; when tired, I sleep.' Said, 'Everyone is like that; are they exerting effort the same as the Master?' The Master said, 'Different.' Said, 'Why is it different?' The Master said, 'When they eat, they are unwilling to eat properly, making all sorts of demands; when they sleep, they are unwilling to sleep properly, making all sorts of calculations. Therefore, it is different.' The lawyer was speechless. Virtuous Un Guang asked, 'Does the Zen master know where he came from?' The Master said, 'I have never died, why discuss birth? Knowing birth is the un-born dharma (wusheng fa - the truth of non-birth and non-death); there is no un-born apart from birth. The Patriarch said: When born, it is not born.' Said, 'Can those who do not see the nature also be like this?' The Master said, 'Not seeing the nature oneself is not the same as not having the nature. Why? Seeing is the nature; without the nature, one cannot see. Consciousness is the nature, therefore it is called consciousness-nature (shixing). Understanding is the nature, called understanding-nature (liaoxing). It can generate all dharmas, called dharma-nature (faxing), also called dharma-body (fashen).'
馬鳴祖師云。所言法者。謂眾生心。若心生故。一切法生。若心無生。法無從生。亦無名字。迷人不知。法身無象。應物現形。遂喚青青翠竹總是法身。鬱鬱黃華無非般若。黃華若是般若。般若即同無情。翠竹若是法身。法身即同草木。如人吃筍。應總吃法身也。如此之言。寧堪齒錄。對面迷佛。長劫希求。全體法中。迷而外覓。是以解道者。行住坐臥無非是道。悟法者。縱橫自在無非是法。光又問。太虛能生靈智否。真心緣于善惡否。貪慾人是道否。執是執非人。向後心通否。觸境生心。人有定否。住寂莫人有慧否。懷傲物人有我否。執空執有人有智否。尋文取證人。苦行求佛人。離心求佛人。執心是佛人。此智稱道否。請禪師一一為說。師曰。太虛不生靈智。真心不緣善惡。嗜慾深者機淺。是非交爭者未通。觸境生心者少定。寂莫忘機者慧沉。傲物高心者我壯。執空執有者皆愚。尋文取證者益滯。苦行求佛者俱迷。離心求佛者外道。執心是佛者為魔。曰若如是。畢竟無所有也。師曰。畢竟是。大德不是。畢竟無所有。光踴躍禮謝而去。問儒釋道三教同異如何。師曰。大量者用之即同。小機者執之即異。總從一性上起用。機見差別成三。迷悟由人。不在教之同異也。
洪州百丈山惟政禪師
有老宿見。
【現代漢語翻譯】 現代漢語譯本：馬鳴祖師說：『所謂法，指的是眾生的心。如果心生起，一切法就生起；如果心不生起，法也無從生起，甚至連名字都沒有。』迷惑的人不明白，法身沒有固定的形象，而是應外物而顯現不同的形態，於是就說青翠的竹子就是法身，茂盛的黃色花朵無一不是般若（Prajna，智慧）。如果黃花是般若，那麼般若就等同於無情之物；如果翠竹是法身，那麼法身就等同於草木。如果有人吃竹筍，豈不是等於吃法身嗎？』這樣的話，怎麼能被記錄下來呢？他們面對面地迷惑于佛，長久地向外尋求。明明身處全體法中，卻迷惑而向外尋找。因此，明白道理的人，無論行走、站立、坐著、躺臥，無一不是道；領悟佛法的人，無論縱橫馳騁、自由自在，無一不是法。光又問：『太虛（太空）能產生靈智嗎？真心會攀緣善惡嗎？貪慾之人能悟道嗎？執著於是非對錯的人，將來能心意通達嗎？接觸外境才生起念頭的人，有定力嗎？住在寂寞之處的人有智慧嗎？懷有傲慢之心的人有我執嗎？執著于空或有的人有智慧嗎？通過尋找文字來求證佛法的人，苦行來求佛的人，離開心來求佛的人，執著於心就是佛的人，這些能被稱為悟道嗎？』請禪師一一為我解說。禪師說：『太虛不能產生靈智，真心不會攀緣善惡。貪慾深重的人根器淺薄，爭論是非對錯的人尚未通達。接觸外境才生起念頭的人缺少定力，沉溺於寂寞而忘記機巧的人智慧沉寂。傲慢自大的人我執強烈，執著于空或有的人都是愚癡。通過尋找文字來求證佛法的人會更加滯礙，通過苦行來求佛的人會一同迷惑，離開心來求佛的人是外道，執著於心就是佛的人是著魔。』光說：『如果像您所說的這樣，那豈不是畢竟什麼都沒有嗎？』禪師說：『畢竟是這樣，但大德您不是。畢竟是無所有。』光聽后非常高興，行禮感謝后離開了。又問：『儒釋道三教的相同和不同之處在哪裡？』禪師說：『心量大的人運用它們，就會發現它們是相同的；心機小的人執著於它們，就會發現它們是不同的。總的來說，都是從同一個自性上起作用，因為心機見解的差別而形成了三種不同的教派。迷惑或覺悟在於人，不在於教派的相同或不同。』 洪州百丈山惟政禪師 有老修行來拜見。
【English Translation】 English version: Master Maming (Asvaghosa) said: 'What is meant by Dharma (law, teaching) refers to the mind of sentient beings. If the mind arises, all Dharmas arise. If the mind does not arise, Dharmas cannot arise, and there are not even names for them.' Deluded people do not understand that the Dharmakaya (Dharma body) has no fixed form but manifests in various forms in response to external objects. Thus, they say that the green bamboo is the Dharmakaya, and the lush yellow flowers are none other than Prajna (wisdom). If yellow flowers are Prajna, then Prajna is the same as inanimate objects. If green bamboo is the Dharmakaya, then the Dharmakaya is the same as grass and trees. If someone eats bamboo shoots, wouldn't that be the same as eating the Dharmakaya?' Such words are not worthy of being recorded. They are deluded by the Buddha right in front of them, seeking externally for a long time. Clearly, they are within the entire Dharma, yet they are deluded and seek externally. Therefore, those who understand the Dao (path, way) find that walking, standing, sitting, and lying down are all the Dao. Those who awaken to the Dharma find that freedom and ease are all the Dharma. Guang then asked: 'Can the Great Void (space) produce spiritual intelligence? Does the true mind cling to good and evil? Can a greedy person attain the Dao? Can a person who clings to right and wrong attain understanding in the future? Does a person who generates thoughts upon contact with external objects have stability? Does a person who dwells in solitude have wisdom? Does a person who is arrogant have ego? Does a person who clings to emptiness or existence have wisdom? Can those who seek proof through texts, those who seek Buddhahood through ascetic practices, those who seek Buddhahood apart from the mind, and those who cling to the mind as the Buddha be said to have attained the Dao?' Please, Zen Master, explain each of these to me. The Zen Master said: 'The Great Void cannot produce spiritual intelligence, and the true mind does not cling to good and evil. Those with deep greed have shallow roots, and those who argue about right and wrong have not yet attained understanding. Those who generate thoughts upon contact with external objects lack stability, and those who indulge in solitude and forget skill have dormant wisdom. Those who are arrogant have strong egos, and those who cling to emptiness or existence are all foolish. Those who seek proof through texts will become more hindered, those who seek Buddhahood through ascetic practices will all be deluded, those who seek Buddhahood apart from the mind are heretics, and those who cling to the mind as the Buddha are possessed by demons.' Guang said: 'If it is as you say, then isn't it ultimately nothing?' The Zen Master said: 'Ultimately, it is, but you, Great Virtue, are not. Ultimately, it is nothing.' Guang was overjoyed, bowed in gratitude, and left. He then asked: 'What are the similarities and differences between Confucianism, Buddhism, and Taoism?' The Zen Master said: 'Those with great capacity find them to be the same when they use them, while those with small minds cling to them and find them to be different. In general, they all arise from the same self-nature, but differences in mental capacity and views create three different teachings. Delusion or enlightenment depends on the person, not on the similarities or differences of the teachings.' Zen Master Weizheng of Baizhang Mountain in Hongzhou An old practitioner came to visit.
日影透窗。問師為復窗就日。日就窗。師曰。長老房中有客歸去好。師問南泉。諸方善知識還有不說似人底法也無。曰有。師曰。作么生。曰不是心。不是佛。不是物。師曰。恁么則說似人了也。曰某甲即恁么。和尚作么生。師曰。我又不是善知識。爭知有說不說底法。曰某甲不會。請和尚說。師曰。我太煞與汝說了也。僧問。如何是佛佛道齊。師曰定也。師因入京路。逢官人吃飯。忽見驢鳴。官人召曰。頭陀師舉頭。官人卻指驢。師卻指官人(法眼別云但作驢鳴)。
洪州泐潭法會禪師
問馬祖。如何是祖師西來意。祖曰。低聲近前來。向汝道。師便近前。祖打一摑曰。六耳不同謀。且去來日來。師至來日。獨入法堂曰。請和尚道。祖曰。且去。待老漢上堂出來問。與汝證明。師忽有省。遂曰。謝大眾證明。乃繞法堂。一匝便去。
池州杉山智堅禪師
初與歸宗南泉行腳時。路逢一虎。各從虎邊過了。泉問歸宗。適來見虎。似個甚麼。宗曰。似個貓兒。宗卻問師。師曰。似個狗子。又問南泉。泉曰。我見是個大蟲。師吃飯次。南泉收生飯。乃曰。生聻。師曰。無生。泉曰。無生猶是末。泉行數步。師召曰。長老。泉回頭曰作么。師曰。莫道是末。普請擇蕨次。南泉拈起一莖曰。這個大好供
【現代漢語翻譯】 現代漢語譯本 陽光透過窗戶照進來。學僧問老師：『是窗戶靠近陽光，還是陽光靠近窗戶？』老師說：『長老，你房間里的客人該回去了。』老師問南泉：『各地的善知識還有不說給人聽的佛法嗎？』南泉說：『有。』老師說：『怎麼樣的？』南泉說：『不是心，不是佛，不是物。』老師說：『這樣說就說給人聽了啊。』南泉說：『我就是這樣，和尚您怎麼樣？』老師說：『我又不是善知識，怎麼知道有沒有說不說給人聽的佛法。』南泉說：『我不明白，請和尚說說。』老師說：『我已經太為你說了。』有僧人問：『如何是佛佛道齊？』老師說：『定也。』老師因為進京，在路上遇到官員吃飯，忽然聽到驢叫。官員叫道：『頭陀，』老師抬頭。官員卻指著驢。老師卻指著官員（法眼禪師另有說法，但作驢鳴）。
洪州泐潭法會禪師
問馬祖：『如何是祖師西來意（達摩祖師從西方來到中國的真正意圖）？』馬祖說：『低聲靠近前來，告訴你。』禪師便靠近前。馬祖打了他一巴掌說：『六耳不同謀（指秘密不宜多人知道）。且去，明天再來。』禪師到第二天，獨自進入法堂說：『請和尚說。』馬祖說：『且去，等老漢我上堂出來問，為你證明。』禪師忽然有所領悟，於是說：『謝謝大眾證明。』乃繞法堂一圈便離開了。
池州杉山智堅禪師
當初與歸宗、南泉一起行腳參學時，路上遇到一隻老虎。各自從老虎身邊走過。南泉問歸宗：『剛才見到的老虎，像個什麼？』歸宗說：『像隻貓兒。』歸宗反問禪師。禪師說：『像隻狗子。』又問南泉。南泉說：『我見是個大蟲（老虎）。』禪師吃飯時，南泉收起剩餘的飯，乃說：『生聻（未煮熟的米）？』禪師說：『無生。』南泉說：『無生猶是末（還不是究竟）。』南泉走了幾步，禪師叫道：『長老。』南泉回頭說：『作么？』禪師說：『莫道是末。』大家一起去採蕨菜時，南泉拿起一根蕨菜說：『這個大好供（很好的供養）。』
【English Translation】 English version The sunlight shines through the window. A monk asks the master: 'Is it the window approaching the sun, or the sun approaching the window?' The master says: 'Elder, the guest in your room should be leaving.' The master asks Nanquan (Nanquan Puyan, 748-835): 'Do the virtuous teachers everywhere still have a Dharma that they do not tell people?' Nanquan says: 'Yes.' The master says: 'What is it like?' Nanquan says: 'It is not mind, not Buddha, not thing.' The master says: 'Saying it like that is telling people.' Nanquan says: 'That's how I see it, what about you, Master?' The master says: 'I am not a virtuous teacher, how would I know if there is a Dharma that is told or not told?' Nanquan says: 'I don't understand, please tell me, Master.' The master says: 'I have already told you too much.' A monk asks: 'What is Buddha and the Buddha's path being equal?' The master says: 'It is settled.' The master, on his way to the capital, encounters an official eating. Suddenly, a donkey brays. The official calls out: 'Ascetic!' The master looks up. The official then points at the donkey. The master then points at the official (Fayan (Fayan Wenyi, 885-958) has a different saying, just make a donkey's bray).
Chan Master Fahui of Letan in Hongzhou
Asked Mazu (Mazu Daoyi, 709-788): 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West (the true intention of Bodhidharma coming to China from the West)?' Mazu says: 'Lower your voice and come closer, I'll tell you.' The Chan master then comes closer. Mazu slaps him and says: 'Six ears should not conspire together (secrets should not be known by many). Go away, come back tomorrow.' The Chan master, the next day, enters the Dharma hall alone and says: 'Please tell me, Master.' Mazu says: 'Go away, wait for this old man to come out after the Dharma talk and prove it for you.' The Chan master suddenly has an awakening, and then says: 'Thank you for the proof, everyone.' Then he circles the Dharma hall once and leaves.
Chan Master Zhijian of Shanshan in Chizhou
Initially, when traveling and studying with Guizong (Guizong Zhiming, died 852) and Nanquan, they encountered a tiger on the road. Each of them passed by the tiger. Nanquan asks Guizong: 'What did the tiger you just saw look like?' Guizong says: 'Like a cat.' Guizong asks the Chan master in return. The Chan master says: 'Like a puppy.' He also asks Nanquan. Nanquan says: 'What I saw was a big bug (tiger).' When the Chan master is eating, Nanquan collects the leftover rice, and then says: 'Raw (uncooked rice)?' The Chan master says: 'No raw.' Nanquan says: 'No raw is still the end (not ultimate).' Nanquan takes a few steps, the Chan master calls out: 'Elder!' Nanquan turns around and says: 'What?' The Chan master says: 'Don't say it's the end.' When everyone is picking ferns together, Nanquan picks up a fern stalk and says: 'This is a great offering (a very good offering).'
養。師曰。非但這個。百味珍羞。他亦不顧。泉曰。雖然如是。個個須嘗過始得。(玄覺云。是相見語。不是相見語)僧問。如何是本來身。師曰。舉世無相似。
洪州泐潭惟建禪師
一日在法堂後坐禪。馬祖見乃吹師耳兩吹。師起見是祖。卻復入定。祖歸方丈。令侍者持一碗茶與師。師不顧。便自歸堂。
澧州茗溪道行禪師
嘗曰。吾有大病。非世所醫。(后僧問曹山。古人曰。吾有大病。非世所醫。未審是甚麼病。山曰。攢簇不得底病。曰一切眾生還有此病也無。山曰。人人盡有。曰和尚還有此病也無。山曰。正覓起處不得。曰一切眾生為甚麼不病。山曰。一切眾生若病。即非眾生。曰未審諸佛還有此病也無。山曰有。曰既有為。甚麼不病。山曰。為伊惺惺)僧問。如何修行師曰。好個阿師莫客作。曰畢竟如何。師曰。安置即不堪。問如何是正修行路。師曰。涅槃後有。曰如何是涅槃後有。師曰。不洗面。曰學人不會。師曰。無面得洗。
撫州石鞏慧藏禪師
本以弋獵為務。惡見沙門。因逐鹿。從馬祖庵前過。祖乃逆之。師遂問。還見鹿過否。祖曰。汝是何人。曰獵者。祖曰。汝解射否。曰解射。祖曰。汝一箭射幾個。曰一箭射一個。祖曰。汝不解射。曰和尚解射否。祖曰
【現代漢語翻譯】 養。僧人問道：『不只是這樣，各種美味佳餚，他也不在意。』泉禪師說：『雖然如此，但每一樣都必須品嚐過才行。』（玄覺禪師說：『這是相見語，又不是相見語。』）僧人問道：『如何是本來面目？』禪師說：『世上沒有相似的。』
洪州泐潭惟建禪師
有一天在法堂後坐禪。馬祖（Mazu，禪宗大師）看見后，對著禪師的耳朵吹了兩口氣。禪師起身，發現是馬祖，又 वापस 進入禪定。馬祖回到方丈室，讓侍者送一碗茶給禪師，禪師不理會，自己回到了禪堂。
澧州茗溪道行禪師
曾經說過：『我有大病，不是世間的醫生能醫治的。』（後來有僧人問曹山（Caoshan，禪宗大師）：『古人說：『我有大病，不是世間的醫生能醫治的。』不知道是什麼病？』曹山說：『無法聚集的病。』僧人說：『一切眾生也有這種病嗎？』曹山說：『人人都有。』僧人說：『和尚您也有這種病嗎？』曹山說：『正在尋找病起之處而不得。』僧人說：『一切眾生為什麼沒有病？』曹山說：『一切眾生如果病了，就不是眾生了。』僧人說：『不知道諸佛（Buddhas）還有這種病嗎？』曹山說：『有。』僧人說：『既然有，為什麼不病？』曹山說：『因為他們清醒。』）僧人問道：『如何修行？』禪師說：『好好的阿師（ashi，梵語，意為導師）不要做客。』僧人說：『到底如何？』禪師說：『安置就不行。』問道：『如何是正修行路？』禪師說：『涅槃（Nirvana，佛教術語，指解脫）後有。』僧人說：『如何是涅槃後有？』禪師說：『不洗臉。』僧人說：『學人不會。』禪師說：『沒有臉可以洗。』
撫州石鞏慧藏禪師
原本以射獵為生，厭惡見到沙門（shamen，梵語，意為出家人）。有一次追逐鹿，從馬祖（Mazu，禪宗大師）的庵前經過。馬祖就迎了上去。禪師於是問道：『有沒有看見鹿經過？』馬祖說：『你是何人？』禪師說：『獵人。』馬祖說：『你懂得射箭嗎？』禪師說：『懂得射箭。』馬祖說：『你一箭射幾個？』禪師說：『一箭射一個。』馬祖說：『你不懂得射箭。』禪師說：『和尚您懂得射箭嗎？』馬祖說
【English Translation】 Yang. A monk asked: 'Not only this, but he also doesn't care about all kinds of delicacies.' Chan Master Quan said: 'Although this is so, each one must be tasted first.' (Chan Master Xuanjue said: 'This is a meeting word, and yet not a meeting word.') A monk asked: 'What is the original face?' The master said: 'There is nothing similar in the world.'
Chan Master Weijian of Letan in Hongzhou
One day, he was sitting in meditation behind the Dharma hall. Mazu (禪宗大師) saw him and blew into the master's ears twice. The master got up and saw that it was Mazu, and then re-entered samadhi. Mazu returned to his abbot's room and ordered his attendant to bring a bowl of tea to the master, but the master ignored it and returned to the hall on his own.
Chan Master Daoxing of Mingxi in Lizhou
Once said: 'I have a great illness that cannot be cured by worldly doctors.' (Later, a monk asked Caoshan (禪宗大師): 'The ancients said: 'I have a great illness that cannot be cured by worldly doctors.' I wonder what kind of illness it is?' Caoshan said: 'An illness that cannot be gathered together.' The monk said: 'Do all sentient beings have this illness?' Caoshan said: 'Everyone has it.' The monk said: 'Does the abbot also have this illness?' Caoshan said: 'I am looking for the place where the illness arises, but I cannot find it.' The monk said: 'Why don't all sentient beings have this illness?' Caoshan said: 'If all sentient beings were ill, they would not be sentient beings.' The monk said: 'I wonder if all the Buddhas (Buddhas) have this illness?' Caoshan said: 'Yes.' The monk said: 'Since they have it, why aren't they ill?' Caoshan said: 'Because they are awake.') A monk asked: 'How to practice?' The master said: 'A good ashi (梵語, meaning teacher) should not be a guest.' The monk said: 'What is it after all?' The master said: 'Settling down is not good.' Asked: 'What is the path of right practice?' The master said: 'There is something after Nirvana (佛教術語, referring to liberation).' The monk said: 'What is there after Nirvana?' The master said: 'Don't wash your face.' The monk said: 'This student doesn't understand.' The master said: 'There is no face to wash.'
Chan Master Huizang of Shigong in Fuzhou
Originally, he made a living by hunting and disliked seeing shamen (梵語, meaning monks). Once, while chasing a deer, he passed by Mazu's (禪宗大師) hermitage. Mazu went out to meet him. The master then asked: 'Have you seen a deer pass by?' Mazu said: 'Who are you?' The master said: 'A hunter.' Mazu said: 'Do you know how to shoot arrows?' The master said: 'I know how to shoot arrows.' Mazu said: 'How many do you shoot with one arrow?' The master said: 'One arrow shoots one.' Mazu said: 'You don't know how to shoot arrows.' The master said: 'Do you know how to shoot arrows, Master?' Mazu said
解射。曰一箭射幾個。祖曰。一箭射一群。曰彼此生命。何用射他一群。祖曰。汝既知如是。何不自射。曰若教某甲自射。直是無下手處。祖曰。這漢嚝劫無明煩惱。今日頓息。師擲下弓箭。投祖出家。一日在廚作務次。祖問。作甚麼。曰牧牛。祖曰。作么生牧。曰一回入草去。驀鼻拽將回。祖曰。子真牧牛。師便休。師住后。常以弓箭接機。(載三平章)師問西堂。汝還解捉得虛空么。堂曰捉得。師曰。作么生捉。堂以手撮虛空。師曰。汝不解捉。堂卻問。師兄作么生捉。師把西堂鼻孔拽。堂作忍痛聲曰。太煞拽人鼻孔。直欲脫去。師曰。直須恁么捉虛空始得。眾參次。師曰。適來底甚麼處去也。有僧曰在。師曰。在甚麼處。僧彈指一聲。問如何免得生死。師曰。用免作甚麼。曰如何免得。師曰。這底不生死。
江西北蘭讓禪師
湖塘亮長老問。承聞。師兄畫得先師真。暫請瞻禮。師以兩手擘胸開示之。亮便禮拜。師曰。莫禮莫禮。亮曰。師兄錯也。某甲不禮師兄。師曰。汝禮先師真那。亮曰。因甚麼教莫禮。師曰。何曾錯。
袁州南源道明禪師
上堂。快馬一鞭。快人一言。有事何不出頭來。無事各自珍重。僧問。一言作么生。師乃吐舌云。待我有廣長舌相。即向汝道。洞山參方。上法
【現代漢語翻譯】 現代漢語譯本 解射（Xieshe，人名）。（有人）問：（你）一箭射幾個？ 祖（大師）說：一箭射一群。 （那人）說：彼此都有生命，為什麼要射他們一群？ 祖說：你既然知道這樣，為什麼不射自己？ （那人）說：如果教我射自己，真是無從下手。 祖說：這漢子曠劫以來的無明煩惱，今日頓然止息。 師（Xieshe）扔下弓箭，投祖出家。 一日在廚房做雜務時，祖問：做什麼？ （Xieshe）說：牧牛。 祖說：怎麼牧？ （Xieshe）說：一回（牛）入草去，就驀然拽著鼻子拉回來。 祖說：你真會牧牛。 師（Xieshe）便停止（回答）。 師（Xieshe）住持后，常以弓箭接引學人（接機）。（載於《三平章》） 師（Xieshe）問西堂（Xitang，人名）：你還懂得捉住虛空嗎？ 西堂說：捉得住。 師（Xieshe）說：怎麼捉？ 西堂用手撮虛空。 師（Xieshe）說：你不懂捉。 西堂反問：師兄怎麼捉？ 師（Xieshe）把西堂的鼻孔拽住。 西堂作出忍痛的聲音說：太用力拽人鼻孔，簡直要脫掉了。 師（Xieshe）說：必須這樣捉虛空才行。 大眾參禪時，師（Xieshe）說：剛才那個（念頭）到哪裡去了？ 有僧人說：在。 師（Xieshe）說：在什麼地方？ 僧人彈指一聲，問：如何免得生死？ 師（Xieshe）說：用免做什麼？ （僧人）說：如何免得？ 師（Xieshe）說：這個（當下）不生死。
江西北蘭讓禪師（Jiangxi Beilan Rang Chanshi）
湖塘亮長老（Hutang Liang Zhanglao）問：聽說師兄畫了先師的畫像，暫請瞻仰禮拜。 師（北蘭讓禪師）用兩手擘開胸膛來開示他。 亮（湖塘亮長老）便禮拜。 師（北蘭讓禪師）說：莫禮莫禮。 亮（湖塘亮長老）說：師兄錯了，我不是禮拜師兄。 師（北蘭讓禪師）說：你禮拜先師的畫像嗎？ 亮（湖塘亮長老）說：因為什麼教我不要禮拜？ 師（北蘭讓禪師）說：何曾錯？
袁州南源道明禪師（Yuanzhou Nanyuan Daoming Chanshi）
上堂：快馬一鞭，快人一言。有事何不站出來？沒事各自珍重。 僧人問：一言作么生？ 師（南源道明禪師）於是吐出舌頭說：等我有廣長舌相，就向你道。 洞山（Dongshan，人名）參方，上法
【English Translation】 English version Xieshe (解射, personal name) . (Someone) asked: 'How many do you shoot with one arrow?' The Master (祖, referring to a Zen master) said: 'I shoot a group with one arrow.' (The person) said: 'Since they all have lives, why shoot a group of them?' The Master said: 'Since you know this, why don't you shoot yourself?' (The person) said: 'If you teach me to shoot myself, I truly wouldn't know where to start.' The Master said: 'This fellow's ignorance and afflictions from countless kalpas have ceased today.' The Master (Xieshe) threw down his bow and arrows and left home to follow the Master. One day, while working in the kitchen, the Master asked: 'What are you doing?' (Xieshe) said: 'Herding the ox.' The Master said: 'How do you herd it?' (Xieshe) said: 'Whenever (the ox) goes into the grass, I suddenly pull it back by the nose.' The Master said: 'You truly know how to herd the ox.' The Master (Xieshe) then stopped (answering). After the Master (Xieshe) took residence, he often used bows and arrows to guide students (接機, literally 'receiving the opportunity'). (Recorded in 'San Ping Zhang' 三平章). The Master (Xieshe) asked Xitang (西堂, personal name): 'Do you understand how to catch emptiness?' Xitang said: 'I can catch it.' The Master (Xieshe) said: 'How do you catch it?' Xitang scooped at emptiness with his hand. The Master (Xieshe) said: 'You don't understand how to catch it.' Xitang asked in return: 'How does Senior Brother catch it?' The Master (Xieshe) grabbed Xitang's nostrils and pulled. Xitang made a sound of enduring pain, saying: 'You're pulling my nostrils too hard, it's about to come off!' The Master (Xieshe) said: 'You must catch emptiness like this to succeed.' When the assembly was practicing Zen, the Master (Xieshe) said: 'Where did that (thought) from just now go?' A monk said: 'It's here.' The Master (Xieshe) said: 'Where is it?' The monk snapped his fingers and asked: 'How can one be freed from birth and death?' The Master (Xieshe) said: 'What would you do with freedom?' (The monk) said: 'How can one be freed?' The Master (Xieshe) said: 'This (present moment) is not subject to birth and death.'
Zen Master Beilan Rang of Jiangxi (江西北蘭讓禪師)
Elder Hutang Liang (湖塘亮長老) asked: 'I heard that Senior Brother painted a portrait of the late Master. May I have a moment to respectfully view it?' The Master (Zen Master Beilan Rang) opened his chest with both hands to reveal it to him. Liang (Elder Hutang Liang) then bowed. The Master (Zen Master Beilan Rang) said: 'Don't bow, don't bow.' Liang (Elder Hutang Liang) said: 'Senior Brother is mistaken. I am not bowing to Senior Brother.' The Master (Zen Master Beilan Rang) said: 'Are you bowing to the late Master's portrait?' Liang (Elder Hutang Liang) said: 'Why did you tell me not to bow?' The Master (Zen Master Beilan Rang) said: 'Was I ever wrong?'
Zen Master Daoming of Nanyuan, Yuanzhou (袁州南源道明禪師)
Entering the hall: A fast horse needs only one whip, a quick person needs only one word. If there is something to be done, why not step forward? If there is nothing to be done, cherish yourselves. A monk asked: 'What is one word?' The Master (Zen Master Daoming of Nanyuan) then stuck out his tongue and said: 'When I have a broad and long tongue, I will tell you.' Dongshan (洞山, personal name) visited various places to study, ascending the Dharma
堂。師曰。已相見了也。山便下去。明日卻上問曰昨日已蒙和尚慈悲。不知甚麼處是與某甲已相見處。師曰。心心無間斷。流入于性海。山曰。幾合放過。山辭。師曰。多學佛法。廣作利益。山曰。多學佛法即不問。如何是廣作利益。師曰。一物莫違。僧問。如何是佛。師曰。不可道你是也。
忻州酈村自滿禪師
上堂。古今不異。法爾如然。更復何也。雖然如此。這個事大有人罔措在。僧問。不落古今。請師直道。師曰。情知汝罔措。僧欲進語。師曰。將謂老僧落伊古今。曰如何即是。師曰。魚騰碧漢。階級難飛。曰如何免得此過。師曰。若是龍形。誰論高下。僧禮拜。師曰。苦哉屈哉。誰人似我。上堂。除卻日明夜暗。更說甚麼即得。珍重。問如何是無諍之句。師曰。喧天動地。
朗州中邑洪恩禪師
每見僧來。拍口作和和聲。仰山謝戒。師亦拍口。作和和聲。仰從西過東。師又拍口。作和和聲。仰從東過西。師又拍口作和和聲。仰當中而立。然後謝戒。師曰。甚麼處得此三昧。仰曰。于曹溪印子上脫來。師曰。汝道曹溪用此三昧。接甚麼人。仰曰。接一宿覺。仰曰。和尚甚處得此三昧。師曰。我于馬大師處。得此三昧。仰問。如何得見佛性義。師曰。我與汝說個譬喻。如一室有六窗。
【現代漢語翻譯】 現代漢語譯本： 堂。禪師說：『已經相見了。』那人便下山去了。第二天又上山問道：『昨天已蒙和尚慈悲，不知什麼地方是與我相見之處？』禪師說：『心心無間斷，流入于性海。』那人說：『幾乎錯過了。』那人告辭。禪師說：『多學佛法，廣作利益。』那人說：『多學佛法就不問了，如何是廣作利益？』禪師說：『一物莫違。』僧人問：『如何是佛？』禪師說：『不可說你就是。』
忻州酈村自滿禪師
上堂。古今沒有不同，本來就是這樣。還說什麼呢？雖然如此，這件事很多人都無所措手。僧人問：『不落入古今，請禪師直說。』禪師說：『早就知道你無所措手。』僧人想要進一步說話。禪師說：『還以為老僧落入你的古今之中。』僧人說：『如何才是？』禪師說：『魚在碧藍的天空中騰躍，階梯難以飛昇。』僧人說：『如何才能免除這個過失？』禪師說：『如果是龍的形態，誰還評論高下。』僧人禮拜。禪師說：『可悲啊，委屈啊，誰人像我這樣。』上堂。除了白天明亮夜晚黑暗，還能說什麼呢？珍重。問：『如何是無諍之句？』禪師說：『喧天動地。』
朗州中邑洪恩禪師
每次見到僧人來，就拍著嘴發出『和和』的聲音。仰山（Yangshan，人名）謝戒時，禪師也拍著嘴，發出『和和』的聲音。仰山從西邊走到東邊，禪師又拍著嘴，發出『和和』的聲音。仰山從東邊走到西邊，禪師又拍著嘴，發出『和和』的聲音。仰山站在中間，然後謝戒。禪師說：『從什麼地方得到這種三昧（Samadhi，佛教用語，指心神平靜的狀態）？』仰山說：『從曹溪（Caoxi，地名，指六祖慧能）的印證上脫胎而來。』禪師說：『你說曹溪用這種三昧，接引什麼人？』仰山說：『接引一宿覺（Yisujue，人名）。』仰山問：『和尚從什麼地方得到這種三昧？』禪師說：『我從馬大師（Mazu，人名）處，得到這種三昧。』仰山問：『如何才能見到佛性義？』禪師說：『我給你說個譬喻，如一間屋子有六個窗戶。
【English Translation】 English version: In the hall. The master said, 'You have already met.' The man then went down the mountain. The next day, he went up again and asked, 'Yesterday, I received the venerable monk's compassion, but I don't know where it was that I met you?' The master said, 'Heart to heart, without interruption, flowing into the sea of nature.' The man said, 'I almost missed it.' The man took his leave. The master said, 'Study the Buddha's teachings extensively and do good deeds widely.' The man said, 'I won't ask about studying the Buddha's teachings extensively, but what is doing good deeds widely?' The master said, 'Do not go against anything.' A monk asked, 'What is Buddha?' The master said, 'You cannot say that you are it.'
Chan Master Ziman of Licun, Xin Prefecture
Entering the hall. The past and present are not different; it is naturally so. What more is there to say? Although this is so, many people are at a loss about this matter. A monk asked, 'Without falling into the past or present, please speak directly, Master.' The master said, 'I knew you were at a loss.' The monk wanted to speak further. The master said, 'You thought the old monk had fallen into your past and present.' The monk said, 'What is it then?' The master said, 'Fish leaping in the blue sky, stairs are difficult to fly up.' The monk said, 'How can one avoid this fault?' The master said, 'If it is the form of a dragon, who will discuss high or low?' The monk bowed. The master said, 'How sad, how wronged, who is like me?' Entering the hall. Besides the brightness of day and the darkness of night, what else can be said? Treasure this. Asked, 'What is the phrase of no contention?' The master said, 'Heaven-shaking, earth-moving.'
Chan Master Hongen of Zhongyi, Lang Prefecture
Whenever he saw a monk coming, he would clap his mouth and make a 'ho ho' sound. When Yangshan (name of a person) thanked him for the precepts, the master also clapped his mouth and made a 'ho ho' sound. When Yangshan went from west to east, the master clapped his mouth again and made a 'ho ho' sound. When Yangshan went from east to west, the master clapped his mouth again and made a 'ho ho' sound. Yangshan stood in the middle and then thanked him for the precepts. The master said, 'Where did you get this Samadhi (Samadhi, Buddhist term, referring to a state of mental tranquility)?' Yangshan said, 'It came from being freed from the seal of Caoxi (Caoxi, place name, referring to the Sixth Patriarch Huineng).' The master said, 'You say that Caoxi uses this Samadhi to receive what kind of person?' Yangshan said, 'To receive Yisujue (Yisujue, name of a person).' Yangshan asked, 'Where did the venerable monk get this Samadhi?' The master said, 'I got this Samadhi from Master Mazu (Mazu, name of a person).' Yangshan asked, 'How can one see the meaning of Buddha-nature?' The master said, 'I will give you an analogy, like a room with six windows.'
內有一獼猴。外有獼猴。從東邊喚猩猩。猩猩即應。如是六窗俱喚俱應。仰山禮謝起曰。適蒙和尚譬喻。無不了知。更有一事。祇如內獼猴睡著。外獼猴欲與相見。又且如何。師下繩床。執仰山手。作舞曰。猩猩與汝相見了。譬如蟭螟蟲在蚊子眼睫上作窠。向十字街頭叫云。土曠人稀。相逢者少(云居錫云。中邑當時。若不得仰山這一句語。何處有中邑也。崇壽稠雲。還有人定得此道理么。若定不得。只是個弄精魂腳手。佛性義在甚麼處。玄覺云。若不是仰山。爭得見中邑。且道甚麼處是仰山得見中邑處)。
洪州泐潭常興禪師
僧問。如何是曹溪門下客。師曰。南來燕。曰學人不會。師曰。養羽候秋風。問如何是宗乘極則事。師曰。秋雨草離披。南泉至。見師面壁。乃拊師背。師問。汝是阿誰。曰普愿。師曰如何。曰也尋常。師曰。汝何多事。
汾州無業禪師
商州上洛杜氏子。母李氏。聞空中言寄居得否。乃覺有娠。誕生之夕神光滿室。甫及。丱歲。行必直視。坐即跏趺。九歲依開元寺志本禪師。受大乘經。五行俱下。諷誦無遺。十二落髮。二十受具戒。于襄州幽律師。習四分律疏。才終便能敷演。每為眾僧。講涅槃大部。冬夏無廢。后聞馬大師禪門鼎盛。特往瞻禮。祖睹其狀貌奇偉語
【現代漢語翻譯】 現代漢語譯本： 內里有一隻獼猴（比喻自性）。外邊也有一隻獼猴（比喻妄心）。從東邊的窗戶呼喚『猩猩』（比喻尋求真性），猩猩立刻迴應。像這樣，從六個窗戶都呼喚，都立刻迴應。仰山（仰山慧寂，禪宗大師）禮拜感謝後起身說：『剛才承蒙和尚的譬喻，我完全明白了。但還有一件事，如果裡面的獼猴睡著了，外面的獼猴想要與它相見，又該怎麼辦呢？』 溈山（溈山靈佑，禪宗大師）走下繩床，拉著仰山的手，跳舞說：『猩猩已經與你相見了！』 譬如蟭螟蟲在蚊子的眼睫毛上築巢，對著十字街頭叫喊說：『地方空曠，人煙稀少，相逢的人很少啊！』（云居錫說：中邑當時，如果沒有仰山這一句話，哪裡會有中邑呢？崇壽稠說：還有人能確定這個道理嗎？如果不能確定，只是在玩弄精魂的手段。佛性的意義在哪裡呢？玄覺說：如果不是仰山，怎麼能見到中邑呢？那麼，哪裡是仰山見到中邑的地方呢？）
洪州泐潭常興禪師
有僧人問：『如何是曹溪（六祖慧能弘法之地）門下的弟子？』 常興禪師說：『南來的燕子。』 僧人說：『弟子不明白。』 常興禪師說：『養好羽毛等待秋風。』 問：『如何是宗乘（禪宗）的最高境界？』 常興禪師說：『秋雨打落，草木凋零。』 南泉（南泉普愿，禪宗大師）來到泐潭，看見常興禪師面壁，於是拍了拍他的背。常興禪師問：『你是誰？』 南泉說：『普愿。』 常興禪師說：『如何？』 南泉說：『也尋常。』 常興禪師說：『你為何多事？』
汾州無業禪師
無業禪師是商州上洛杜氏的兒子，母親李氏。李氏懷孕時，聽到空中有人說『可以寄居嗎？』 於是感覺有了身孕。出生那天晚上，神光充滿房間。剛滿童年，走路必定目不斜視，坐下就結跏趺坐。九歲時，跟隨開元寺的志本禪師學習大乘經典，五行文字都能理解，背誦沒有遺漏。十二歲剃度出家，二十歲受具足戒。在襄州跟隨幽律師學習《四分律疏》，剛學完就能講解演說。經常為眾僧講解《涅槃經》大部，冬夏沒有間斷。後來聽說馬祖（馬祖道一，禪宗大師）禪門興盛，特地前去瞻仰禮拜。馬祖看到他相貌奇偉，語言...
【English Translation】 English version: There is a monkey inside (metaphor for self-nature). There is also a monkey outside (metaphor for deluded mind). Calling 'gibbon' (metaphor for seeking true nature) from the east window, the gibbon immediately responds. Likewise, calling from all six windows, all respond immediately. Yangshan (Yangshan Huiji, a Chan master) bowed in gratitude and rose, saying, 'Just now, I received the Venerable's analogy and understood everything. But there is one more thing: if the inner monkey falls asleep, and the outer monkey wants to see it, what should be done?' Weishan (Weishan Lingyou, a Chan master) stepped down from the rope bed, took Yangshan's hand, and danced, saying, 'The gibbon has already met you!' It is like a tiny insect making a nest on the eyelash of a mosquito, shouting at the crossroads, 'The land is vast, and people are scarce; few meet each other!' (Yunju Xi said: At that time in Zhongyi, if there were not this saying from Yangshan, where would Zhongyi be? Chongshou Chou said: Is there anyone who can ascertain this principle? If not, it is just playing with the tricks of the spirit. Where is the meaning of Buddha-nature? Xuanjue said: If it were not for Yangshan, how could one see Zhongyi? Then, where is the place where Yangshan sees Zhongyi?)
Chan Master Changxing of Letan Temple in Hongzhou
A monk asked, 'What is a disciple of Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma)?' Chan Master Changxing said, 'A swallow from the south.' The monk said, 'This disciple does not understand.' Chan Master Changxing said, 'Nurturing feathers, awaiting the autumn wind.' Asked, 'What is the ultimate matter of the Zen school?' The master said, 'Autumn rain scatters, grass and trees wither.' Nanquan (Nanquan Puyuan, a Chan master) arrived at Letan, saw the master facing the wall, and patted him on the back. The master asked, 'Who are you?' Nanquan said, 'Puyuan.' The master said, 'How is it?' Nanquan said, 'Just ordinary.' The master said, 'Why are you meddling?'
Chan Master Wuye of Fenzhou
Chan Master Wuye was the son of the Du family of Shangluo in Shangzhou, his mother was Lady Li. When Lady Li was pregnant, she heard someone in the air say, 'May I reside here?' Then she felt pregnant. On the night of his birth, divine light filled the room. As soon as he reached childhood, he would always look straight ahead when walking, and sit in the lotus position. At the age of nine, he followed Chan Master Zhiben of Kaiyuan Temple to study the Mahayana scriptures, and he could understand all five lines of text and recite them without omission. At the age of twelve, he shaved his head and left home, and at the age of twenty, he received the full precepts. In Xiangzhou, he followed Lawyer You to study the 'Commentary on the Four-Part Vinaya,' and as soon as he finished studying it, he could explain and expound it. He often lectured on the great 'Nirvana Sutra' for the monks, without interruption in winter or summer. Later, he heard that the Chan school of Mazu (Mazu Daoyi, a Chan master) was flourishing, so he went to pay homage. Mazu saw that his appearance was extraordinary and his speech...
音如鐘。乃曰。巍巍佛堂。其中無佛。師禮跪而問曰。三乘文學粗窮其旨。常聞禪門即心是佛。實未能了。祖曰。祇未了底心即是。更無別物。師曰。如何是祖師西來密傳心印。祖曰。大德正鬧在。且去別時來。師才出。祖召曰大德。師回首。祖曰。是甚麼。師便領悟。乃禮拜。祖曰。這鈍漢禮拜作么。(云居錫云。甚麼處是汾州正鬧)自得旨后。詣曹溪禮祖塔。及廬岳天臺。遍尋聖蹟。后住開元精舍。學者致問。多答之曰。莫妄想。唐憲宗屢召師。皆辭疾不赴。暨穆宗即位。思一瞻禮。乃命兩街僧錄靈阜等。赍詔迎請。至彼作禮曰。皇上此度恩旨。不同常時。愿和尚且順天心。不可言疾也。師微笑曰。貧道何德。累煩世主。且請前行。吾從別道去矣。乃澡身剃髮。至中夜。告弟子惠愔等曰。汝等見聞覺知之性。與太虛同壽。不生不滅。一切境界。本自空寂。無一法可得。迷者不了。即為境惑。一為境感。流轉不窮。汝等當知。心性本自有之。非因造作。猶如金剛不可破壞。一切諸法如影如響。無有實者。經云。唯此一事實。餘二則非真。常了一切空。無一物當情。是諸佛用心處。汝等勤而行之。言訖。跏趺而逝。茶毗日祥雲五色。異香四徹。所獲舍利。璨若珠玉。弟子等貯以金瓶。葬于石塔。當長慶三年。謚大達國
師。
澧州大同廣澄禪師
僧問。如何得六根滅去。師曰。輪劍擲空。無傷於物。問如何是本來人。師曰。共坐不相識。曰恁么則學人禮謝去也。師曰。暗寫愁腸寄與誰。
信州鵝湖大義禪師
衢州須江徐氏子。唐憲宗嘗詔入內。于麟德殿論義。有法師問。如何是四諦。師曰。聖上一帝。三帝何在。又問。欲界無禪。禪居色界。此土憑何而立禪。師曰。法師祇知欲界無禪。不知禪界無慾。曰如何是禪。師以手點空。法師無對。帝曰。法師講無窮經論。祇這一點尚不柰何。師卻問諸碩德曰。行住坐臥畢竟以何為道。有對知者是道。師曰。不可以智知。不可以識識。安得知者是乎。有對無分別者是。師曰。善能分別諸法相。于第一義而不動。安得無分別是乎。有對四禪八定是。師曰。佛身無為不墮諸數。安在四禪八定邪。眾皆杜口。師卻舉順宗問尸利禪師大地眾生如何得見性成佛。利曰。佛性猶如水中月。可見不可取。因謂帝曰。佛性非見必見。水中月如何攫取。帝乃問。何者是佛性。師對曰。不離陛下所問。帝默契。真宗益加欽重。有一僧。乞置塔。李翱尚書問曰。教中不許將尸塔下過。又作么生。僧無對。僧卻問師。師曰。他得大闡提。元和十三年歸寂。謚慧覺禪師。
伊闕伏牛山自
【現代漢語翻譯】 澧州大同廣澄禪師（Li Zhou Datong Guangcheng Chanshi）：
有僧人問：『如何才能使六根（眼、耳、鼻、舌、身、意）滅去？』 禪師說：『輪動寶劍投向天空，不會傷害任何事物。』 又問：『什麼是本來面目？』 禪師說：『（我們）共坐一起卻互不相識。』 僧人說：『既然這樣，那麼學人就此告退了。』 禪師說：『滿腹愁腸暗暗寫下，要寄給誰呢？』
信州鵝湖大義禪師（Xinzhou Ehu Dayi Chanshi）：
（禪師是）衢州須江徐氏之子。唐憲宗曾經詔見他入宮，在麟德殿與法師們辯論佛法。有法師問：『什麼是四諦（苦、集、滅、道）？』 禪師說：『聖上您是一帝，那三帝在哪裡呢？』 又問：『欲界沒有禪定，禪定居住在色界和無色界。那麼此土（人間）憑藉什麼而建立禪定呢？』 禪師說：『法師您只知道欲界沒有禪定，卻不知道禪定之界沒有慾望。』 （法師）問：『什麼是禪？』 禪師用手指點天空，法師無言以對。 憲宗說：『法師您講解了無窮的經論，卻對這（禪師的）一點（指點）尚且無可奈何。』 禪師反過來問各位碩德：『行住坐臥，究竟以什麼為道？』 有人回答說：『知覺就是道。』 禪師說：『不可以智慧去知，不可以意識去識，又怎麼能說知覺是道呢？』 有人回答說：『沒有分別就是道。』 禪師說：『善於分別諸法相，卻于第一義而不動搖，又怎麼能說沒有分別是道呢？』 有人回答說：『四禪八定（色界和無色界的禪定境界）就是道。』 禪師說：『佛身是無為的，不落入任何數量，又怎麼會在四禪八定之中呢？』 眾人都啞口無言。 禪師於是舉順宗皇帝問尸利禪師（Shili Chanshi）『大地眾生如何才能見性成佛？』 尸利禪師回答說：『佛性猶如水中月，可見而不可取。』 禪師因此對憲宗說：『佛性並非見就能見到，水中月又如何攫取呢？』 憲宗於是問：『什麼是佛性？』 禪師回答說：『不離陛下所問。』 憲宗心領神會。 真宗皇帝更加欽佩尊重（禪師）。 有一個僧人，請求建造佛塔。 李翱尚書問他說：『佛教教義中不允許將屍體從塔下經過，那又該怎麼辦呢？』 僧人無言以對。 僧人反過來問禪師。 禪師說：『他得到了大闡提（斷滅善根的人的果報）。』 元和十三年（禪師）圓寂，謚號慧覺禪師（Huijue Chanshi）。
伊闕伏牛山自（Yique Funiushan Zi）
【English Translation】 Chan Master Datong Guangcheng of Lizhou:
A monk asked: 'How can one extinguish the six senses (eye, ear, nose, tongue, body, and mind)?' The Master said: 'Whirling a sword into the sky does not harm anything.' He asked again: 'What is the original face?' The Master said: 'Sitting together, we do not recognize each other.' The monk said: 'If so, then this student will take his leave.' The Master said: 'Secretly writing down a heart full of sorrow, to whom shall I send it?'
Chan Master Dayi of Ehu in Xinzhou:
(The Chan Master was) the son of the Xu family of Xujiang in Quzhou. Emperor Xianzong of the Tang Dynasty once summoned him to the palace to debate Buddhist teachings in the Linde Hall. A Dharma Master asked: 'What are the Four Noble Truths (suffering, accumulation, cessation, and the path)?' The Master said: 'Your Majesty is one emperor, where are the other three emperors?' He also asked: 'The Desire Realm has no Dhyana (meditation), Dhyana resides in the Form Realm and Formless Realm. Then what does this land (human realm) rely on to establish Dhyana?' The Master said: 'Dharma Master, you only know that the Desire Realm has no Dhyana, but you do not know that the Realm of Dhyana has no desire.' (The Dharma Master) asked: 'What is Dhyana?' The Master pointed to the sky with his finger, and the Dharma Master was speechless. Emperor Xianzong said: 'Dharma Master, you have lectured on endless scriptures and treatises, but you are still helpless against this (the Master's) point (pointing).' The Master turned around and asked the eminent monks: 'Walking, standing, sitting, and lying down, what ultimately is the Tao?' Someone answered: 'Awareness is the Tao.' The Master said: 'It cannot be known by wisdom, it cannot be recognized by consciousness, so how can you say that awareness is the Tao?' Someone answered: 'No discrimination is the Tao.' The Master said: 'Being skilled at discriminating all dharmas, yet remaining unmoved in the First Principle, how can you say that no discrimination is the Tao?' Someone answered: 'The Four Dhyanas and Eight Samadhis (meditative states of the Form and Formless Realms) are the Tao.' The Master said: 'The Buddha's body is unconditioned and does not fall into any numbers, so how can it be in the Four Dhyanas and Eight Samadhis?' Everyone was speechless. The Master then cited Emperor Shunzong's question to Chan Master Shili: 'How can sentient beings on earth see their nature and become Buddhas?' Chan Master Shili replied: 'Buddha-nature is like the moon in the water, visible but not obtainable.' The Master therefore said to Emperor Xianzong: 'Buddha-nature is not necessarily seen by seeing, how can the moon in the water be grasped?' Emperor Xianzong then asked: 'What is Buddha-nature?' The Master replied: 'It is not separate from what Your Majesty is asking.' Emperor Xianzong understood implicitly. Emperor Zhenzong admired and respected (the Chan Master) even more. There was a monk who requested to build a pagoda. Minister Li Ao asked him: 'Buddhist teachings do not allow corpses to pass under the pagoda, so what should be done?' The monk was speechless. The monk turned around and asked the Master. The Master said: 'He has obtained the great icchantika (the retribution of those who have severed their roots of goodness).' In the thirteenth year of Yuanhe (the Chan Master) passed away, and was posthumously named Chan Master Huijue.
Yique Funiushan Zi
在禪師
吳興李氏子。初依國一禪師受具。后參馬祖。發明心地。祖令送書與忠國師。國師曰。馬大師以何法示徒。曰即心即佛。國師曰。是甚麼語話。良久。又問曰。此外更有何言教。師曰。非心非佛。或曰。不是心。不是佛。不是物。國師曰。猶較些子。師曰。馬大師即恁么。未審和尚此間如何。國師曰。三點如流水。曲似刈禾鐮。師后居伏牛山。上堂曰。即心即佛是無病求藥句。非心非佛。是藥病對治句。僧問。如何是脫灑底句。師曰。伏牛山下古今傳。示滅于隨州開元寺。
京兆興善寺惟寬禪師
衢州信安祝氏子。年十三。見殺生者。衋然不忍食。乃求出家。初習毗尼修止觀。后參大寂。乃得心要。唐貞元六年。始行化于吳越間。八年至鄱陽。山神求受八戒。十三年。止嵩山少林寺。僧問。如何是道。師曰。大好山。曰學人問道。師何言好山。師曰。汝祇識好山。何曾達道。問狗子還有佛性否。師曰有。曰和尚還有否。師曰我無。曰一切眾生皆有佛性。和尚因何獨無。師曰。我非一切眾生。曰既非眾生。莫是佛否。師曰。不是佛。曰究竟是何物。師曰。亦不是物。曰可見可思否。師曰。思之不及。議之不得。故曰不可思議。元和四年。憲宗詔至闕下。侍郎白居易嘗問曰。既曰禪師。何以說
【現代漢語翻譯】 現代漢語譯本 在禪師
吳興李氏之子。最初跟隨國一禪師受具足戒。後來參訪馬祖（Mazu，唐代禪宗大師）。領悟了心地。馬祖讓他送信給忠國師（Zhong Guoshi，唐代高僧）。忠國師問：『馬大師用什麼方法教導弟子？』禪師回答：『即心即佛。』忠國師說：『這是什麼話？』沉默良久，又問：『此外還有什麼言教？』禪師說：『非心非佛。』或者說：『不是心，不是佛，不是物。』忠國師說：『稍微好一點。』禪師說：『馬大師就是這樣教導的，不知道和尚您這裡如何？』忠國師說：『三點如流水，彎曲似刈禾鐮。』禪師後來住在伏牛山。上堂說法時說：『即心即佛是無病求藥之語，非心非佛是藥病對治之語。』有僧人問：『如何是脫灑底句？』禪師說：『伏牛山下古今傳。』（禪師）在隨州開元寺示寂。
京兆興善寺惟寬禪師
衢州信安祝氏之子。十三歲時，看到殺生的人，心中悲痛不忍食用（肉）。於是請求出家。最初學習毗尼（Vinaya，佛教戒律）和修習止觀（Samatha-vipassana，佛教禪修方法）。後來參訪大寂（Da Ji，即馬祖道一），於是領悟了心要。唐貞元六年，開始在吳越一帶弘法。貞元八年到達鄱陽，山神前來求受八戒。貞元十三年，住在嵩山少林寺。有僧人問：『如何是道？』禪師說：『大好山。』僧人說：『學人問道，和尚為何說好山？』禪師說：『你只認識好山，何曾通達道？』問：『狗子還有佛性嗎？』禪師說：『有。』問：『和尚還有嗎？』禪師說：『我沒有。』問：『一切眾生皆有佛性，和尚因何獨無？』禪師說：『我非一切眾生。』問：『既然非眾生，莫非是佛嗎？』禪師說：『不是佛。』問：『究竟是什麼？』禪師說：『亦不是物。』問：『可見可思嗎？』禪師說：『思之不及，議之不得，故曰不可思議。』元和四年，憲宗皇帝下詔請禪師到京城。侍郎白居易曾經問道：『既然稱為禪師，為何說……』
【English Translation】 English version Zen Master Zai
A son of the Li family from Wuxing. He initially received the full precepts from Zen Master Guoyi. Later, he visited Mazu (Mazu, a Chan master of the Tang Dynasty). He awakened to the essence of mind. Mazu instructed him to deliver a letter to National Teacher Zhong (Zhong Guoshi, a prominent monk of the Tang Dynasty). The National Teacher asked, 'What method does Great Master Ma use to instruct his disciples?' The Zen master replied, 'The mind itself is the Buddha.' The National Teacher said, 'What kind of talk is that?' After a long silence, he further asked, 'Besides this, what other teachings are there?' The Zen master said, 'Neither mind nor Buddha.' Or it is said, 'Not mind, not Buddha, not thing.' The National Teacher said, 'That's a little better.' The Zen master said, 'That's how Great Master Ma teaches. I wonder, what is it like here with you, Venerable?' The National Teacher said, 'Three dots like flowing water, curved like a sickle for cutting rice.' Later, the Zen master resided on Mount Funiu. During an assembly, he said, '』The mind itself is the Buddha』 is like seeking medicine when there is no illness; 『Neither mind nor Buddha』 is like medicine treating the illness. A monk asked, 'What is the phrase of complete liberation?' The Zen master said, 'It has been passed down through the ages below Mount Funiu.' (The Zen master) passed away at Kaiyuan Temple in Suizhou.
Zen Master Weikuan of Xingshan Temple in Jingzhao
A son of the Zhu family from Xin'an, Quzhou. At the age of thirteen, upon seeing people killing living beings, he felt sorrow and could not bear to eat (meat). Therefore, he sought to leave home. Initially, he studied the Vinaya (Vinaya, Buddhist precepts) and practiced Samatha-vipassana (Samatha-vipassana, Buddhist meditation methods). Later, he visited Daji (Da Ji, i.e., Mazu Daoyi), and thus awakened to the essence of mind. In the sixth year of the Zhenyuan era of the Tang Dynasty, he began to propagate the Dharma in the Wu and Yue regions. In the eighth year of Zhenyuan, he arrived at Poyang, where the mountain deity sought to receive the eight precepts. In the thirteenth year of Zhenyuan, he resided at Shaolin Temple on Mount Song. A monk asked, 'What is the Dao?' The Zen master said, 'A great good mountain.' The monk said, 'This student is asking about the Dao; why does the Venerable say a good mountain?' The Zen master said, 'You only recognize a good mountain; how have you ever attained the Dao?' He asked, 'Does a dog have Buddha-nature?' The Zen master said, 'Yes.' He asked, 'Does the Venerable have it?' The Zen master said, 'I do not.' He asked, 'All sentient beings have Buddha-nature; why is it that the Venerable alone does not?' The Zen master said, 'I am not all sentient beings.' He asked, 'Since you are not a sentient being, could you be a Buddha?' The Zen master said, 'Not a Buddha.' He asked, 'What ultimately is it?' The Zen master said, 'It is also not a thing.' He asked, 'Can it be seen or thought about?' The Zen master said, 'Thinking cannot reach it, discussing cannot attain it; therefore, it is said to be inconceivable.' In the fourth year of the Yuanhe era, Emperor Xianzong issued an edict inviting the Zen master to the capital. Vice Minister Bai Juyi once asked, 'Since you are called a Zen master, why do you say...'
法。師曰。無上菩提者。被于身為律。說于口為法。行於心為禪。應用者三。其致一也。譬如江湖淮漢。在處立名。名雖不一。水性無二。律即是法。法不離禪。云何于中妄起分別。曰既無分別。何以修心。師曰。心本無損傷。云何要修。理無論垢與凈。一切勿念起。曰垢即不可念。凈無念可乎。師曰。如人眼睛上。一物不可住。金屑雖珍寶。在眼亦為病。曰無修無念。又何異凡夫邪。師曰。凡夫無明。二乘執著。離此二病。是曰真修。真修者不得勤。不得忘。勤即近執著。忘即落無明。此為心要云爾。僧問。道在何處。師曰。祇在目前。曰我何不見。師曰。汝有我故。所以不見。曰我有我故即不見。和尚還見否。師曰。有汝有我。展轉不見。曰無我無汝還見否。師曰。無汝無我。阿誰求見。元和十二年。二月晦日。升堂說法訖。就化。謚大徹禪師。
鄂州無等禪師
尉氏人也。出家于龔公山。密受心要。出住隨州土門。一日謁州牧主常侍。辭退。將出門。牧召曰。和尚。師回顧。牧敲柱三下。師以手作圓相。復三撥之。便行。后住武昌大寂寺。一日大眾晚參。師見人人上來師前。道不審。乃謂眾曰。大眾適來。聲向甚麼處去也。有一僧豎起指頭。師曰珍重。其僧至來朝上參。師乃轉身。面壁而臥。佯作
【現代漢語翻譯】 現代漢語譯本 法。師父說：『無上菩提（至高無上的覺悟）』，體現在行為上就是『律（戒律）』，用語言表達出來就是『法（佛法）』，在心中實踐就是『禪（禪定）』。應用上分為三種，但本質上是一致的。比如江湖淮河漢水，在不同的地方有不同的名稱，名稱雖然不同，但水的性質沒有兩樣。『律』就是『法』，『法』離不開『禪』，為什麼要在其中妄加分別呢？ 僧人問：『既然沒有分別，那還修什麼心呢？』 師父說：『心本來就沒有損傷，為什麼要修？道理上無論垢與凈，一切都不要起念。』 僧人問：『垢既然不可念，那凈可以無念嗎？』 師父說：『就像人的眼睛裡，一點東西都不能停留。金屑雖然是珍寶，但在眼睛裡也是病。』 僧人問：『無修無念，那又和凡夫有什麼區別呢？』 師父說：『凡夫是無明，二乘（聲聞乘和緣覺乘）是執著。離開這兩種病，就叫做真修。真修的人，既不能過於勤奮，也不能忘記。勤奮就接近執著，忘記就落入無明。這就是修心的要訣。』 僧人問：『道在哪裡？』 師父說：『就在眼前。』 僧人問：『我為什麼看不見？』 師父說：『因為你有『我』的緣故，所以看不見。』 僧人問：『我有『我』的緣故就看不見，那和尚您能看見嗎？』 師父說：『有你有我，輾轉相隔，都看不見。』 僧人問：『沒有你沒有我，能看見嗎？』 師父說：『沒有你沒有我，誰來求見？』 元和十二年二月最後一天，師父升座說法完畢，就圓寂了。謚號為大徹禪師。
鄂州無等禪師
是尉氏人。在龔公山出家，秘密地接受了心要。後來到隨州土門居住。有一天拜見州牧主常侍，告辭離開時，州牧叫道：『和尚。』師父回頭。州牧敲了三下柱子。師父用手畫了一個圓圈，又撥了三次。然後就走了。後來住在武昌大寂寺。有一天大眾參加晚參，師父看見人人都上來在他面前，說『不審（請開示）』。於是對大家說：『大家剛才，聲音到什麼地方去了？』有一個僧人豎起指頭。師父說：『珍重。』那個僧人到第二天早上前來參拜，師父就轉身，面壁而臥，假裝...
【English Translation】 English version The Master said, 'The unsurpassed Bodhi (supreme enlightenment) is expressed in conduct as 'Śīla (discipline)', spoken through the mouth as 'Dharma (teachings)', and practiced in the heart as 'Dhyana (meditation)'. These three are applied differently, but their essence is one. For example, the rivers Jiang, Huai, and Han have different names in different places, but though the names are not the same, the nature of water is not different. Śīla is Dharma, and Dharma is inseparable from Dhyana. Why create false distinctions among them?' A monk asked, 'If there are no distinctions, then why cultivate the mind?' The Master said, 'The mind is originally without damage, why does it need cultivation? In principle, regardless of defilement or purity, do not give rise to any thoughts.' The monk asked, 'If defilement should not be thought of, can purity be without thought?' The Master said, 'It's like in a person's eyes, nothing can stay. Though gold dust is precious, it is also a disease in the eyes.' The monk asked, 'Without cultivation and without thought, how is that different from ordinary people?' The Master said, 'Ordinary people are ignorant, and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are attached. To be free from these two diseases is called true cultivation. Those who truly cultivate should neither be too diligent nor forgetful. Diligence is close to attachment, and forgetfulness falls into ignorance. This is the essence of cultivating the mind.' A monk asked, 'Where is the Dao?' The Master said, 'It is right before your eyes.' The monk asked, 'Why can't I see it?' The Master said, 'Because you have a 'self', that is why you cannot see it.' The monk asked, 'If I cannot see it because I have a 'self', can you, Master, see it?' The Master said, 'With you and me, turning around and around, neither can see.' The monk asked, 'Without you and without me, can it be seen?' The Master said, 'Without you and without me, who is seeking to see?' On the last day of the second month of the Yuanhe twelfth year, after the Master ascended the platform to preach the Dharma, he passed away. His posthumous title was Greatly Enlightened Zen Master.
Zen Master Wudeng of Ezhou
Was a native of Weishi. He left home at Mount Gonggong and secretly received the essentials of the mind. Later, he resided at Tumen in Suizhou. One day, he visited the prefectural governor, Lord Changshi, and bid farewell. As he was about to leave, the governor called out, 'Venerable Monk.' The Master looked back. The governor knocked on the pillar three times. The Master made a circular gesture with his hand and then flicked it three times. Then he left. Later, he resided at Daji Temple in Wuchang. One day, during the evening meditation session, the Master saw everyone coming up before him, saying 'Bu Shen (Please instruct)'. So he said to everyone, 'Just now, where did the sound go?' One monk raised his finger. The Master said, 'Take care.' The monk came to pay respects the next morning, and the Master turned around, faced the wall, and lay down, pretending to...
呻吟聲曰。老僧三兩日來不多安樂。大德身邊有甚麼藥物。與老僧些小。僧以手拍凈瓶曰。這個凈瓶。甚麼處得來。師曰。這個是老僧底。大德底在甚麼處。曰亦是和尚底。亦是某甲底。
潭州三角山總印禪師
僧問。如何是三寶。師曰。禾麥豆。曰學人不會。師曰。大眾欣然奉持。上堂。若論此事。眨上眉毛。早已蹉過也。麻谷便問。眨上眉毛即不問。如何是此事。師曰。蹉過也。谷乃掀倒禪床。師便打(長慶代云。悄然)。
池州魯祖山寶云禪師
僧問。如何是諸佛師。師曰。頭上有寶冠者不是。曰如何即是。師曰。頭上無寶冠。洞山來參。禮拜起侍立。少頃而出。卻再入來。師曰。祇恁么。祇恁么。所以如此。山曰。大有人不肯。師曰。作么取汝口辯。山便禮拜。僧問。如何是不言言。師曰。汝口在甚麼處。曰無口。師曰。將甚麼吃飯。僧無對。(洞山代云他不饑吃甚麼飯)師尋常見僧來。便面壁。南泉聞曰。我尋常向師僧道。向佛未出世時會取。尚不得一個半個。他恁么驢年去(玄覺云。為復唱和語。不肯語。保福問長慶。祇如魯祖。節文在甚麼處。被南泉恁么道。長慶雲。退己讓於人。萬中無一個。羅山云。陳老師。當時若見背上與五火抄。何故為伊解放不解收。玄沙云。我當時
【現代漢語翻譯】 僧人說： '老衲這幾天不太舒服，大德您身邊有什麼藥嗎？給老衲一點。' 僧人用手拍了拍凈瓶說：'這個凈瓶是從哪裡來的？' 禪師說：'這是老衲的，大德您的在哪裡？' 僧人說：'既是和尚您的，也是弟子的。'
潭州三角山總印禪師
僧人問：'什麼是三寶（佛、法、僧）？' 禪師說：'禾、麥、豆。' 僧人說：'弟子不明白。' 禪師說：'大眾欣然奉持。' 禪師上堂說法：'若論及此事，眨一下眉毛，就已經錯過了。' 麻谷（禪師名）便問：'眨一下眉毛暫且不問，如何是此事？' 禪師說：'錯過了。' 麻谷於是掀翻禪床，禪師便打了他（長慶（禪師名）代說：'悄然無聲'）。
池州魯祖山寶云禪師
僧人問：'如何是諸佛之師？' 禪師說：'頭上有寶冠的不是。' 僧人問：'如何才是？' 禪師說：'頭上無寶冠。' 洞山（禪師名）前來參拜，禮拜後站立侍奉。過了一會兒出去，又再次進來。禪師說：'就這麼，就這麼，所以才這樣。' 洞山說：'很多人不肯承認。' 禪師說：'要你的口辯做什麼？' 洞山便禮拜。 僧人問：'如何是不言之言？' 禪師說：'你的口在哪裡？' 僧人說：'沒有口。' 禪師說：'用什麼吃飯？' 僧人無言以對。（洞山代說：'他不餓，吃什麼飯？'） 禪師經常看見僧人來，就面壁。 南泉（禪師名）聽后說：'我經常對師僧說，在佛未出世時領會，尚且得不到一個半個，他這樣驢年馬月才能領會（玄覺（禪師名）說：'是唱和語，還是不肯語？' 保福（禪師名）問長慶：'就像魯祖，關鍵在哪裡？' 長慶說：'退己讓人，萬中無一。' 羅山（禪師名）說：'陳老師，當時如果見到，就在他背上打五火抄，為什麼為他解放卻不收回？' 玄沙（禪師名）說：'我當時
【English Translation】 A monk said: 'This old monk has not been feeling well for the past few days. Do you, virtuous one, have any medicine with you that you could give me?' The monk patted his clean vase and said, 'Where did this clean vase come from?' The Zen master said, 'This is mine, where is yours, virtuous one?' The monk said, 'It is both yours, venerable monk, and mine.'
Zen Master Zongyin of Triangle Mountain in Tanzhou
A monk asked, 'What are the Three Jewels (Buddha, Dharma, Sangha)?' The Zen master said, 'Rice, wheat, and beans.' The monk said, 'This student does not understand.' The Zen master said, 'The assembly joyfully upholds them.' The Zen master, ascending the Dharma hall, said, 'If we discuss this matter, even a blink of an eye is already a mistake.' Magu (Zen master's name) then asked, 'The blink of an eye aside, what is this matter?' The Zen master said, 'A mistake.' Magu then overturned the Zen meditation bed, and the Zen master struck him (Changqing (Zen master's name) said in his stead, 'Silently').
Zen Master Baoyun of Mount Luzu in Chizhou
A monk asked, 'What is the teacher of all Buddhas?' The Zen master said, 'The one with a jeweled crown on their head is not it.' The monk asked, 'What then is it?' The Zen master said, 'The one without a jeweled crown on their head.' Dongshan (Zen master's name) came to pay respects, bowed, and stood in attendance. After a short while, he left, and then re-entered. The Zen master said, 'Just like this, just like this, that is why it is so.' Dongshan said, 'Many people do not acknowledge it.' The Zen master said, 'What use is your eloquence?' Dongshan then bowed. A monk asked, 'What is speech that is not spoken?' The Zen master said, 'Where is your mouth?' The monk said, 'No mouth.' The Zen master said, 'What do you eat with?' The monk was speechless. (Dongshan said in his stead, 'If he is not hungry, what does he eat?') The Zen master often turned to face the wall when he saw monks coming. Nanquan (Zen master's name) heard this and said, 'I often tell monks that even if they understand before the Buddha appeared in the world, they still wouldn't get even half of it. How will he ever understand at this rate?' (Xuanjue (Zen master's name) said, 'Is it a call and response, or a refusal to speak?' Baofu (Zen master's name) asked Changqing, 'Like Luzu, where is the key point?' Changqing said, 'Retreating oneself and yielding to others, one in ten thousand.' Luoshan (Zen master's name) said, 'Teacher Chen, if I had seen him then, I would have branded him with five fire marks on his back. Why release him without knowing how to restrain him?' Xuansha (Zen master's name) said, 'I at that time'
若見。也與五火抄。云居錫云。羅山玄沙總恁么道。為復一般。別有道理。若擇得出。許上座。佛法有去處。玄覺云。且道玄沙五火抄打伊著不著)。
常州芙蓉山太毓禪師
金陵范氏子。因行食到龐居士前。士擬接。師乃縮手曰。生心受施。凈名早訶去。此一機居士還甘否。士曰。當時善現豈不作家。師曰。非關他事。士曰。食到口邊。被他奪卻。師乃下食。士曰。不消一句。士又問。馬大師著實為人處。還分付吾師否。師曰。某甲尚未見他。作么生知他著實處。士曰。祇此見知。也無討處。師曰。居士也不得一向言說。士曰。一向言說。師又失宗。若作兩向三向。師還開得口否。師曰。直是開口不得。可謂實也。士撫掌而出。寶曆中歸齊云入滅。謚大寶禪師。
唐州紫玉山道通禪師
盧江何氏子。隨父守官泉南。因而出家。詣建陽謁馬祖。祖尋遷龔公山。師亦隨之。祖將歸寂。謂師曰。夫玉石潤山秀麗。益汝道業。遇可居之。師不曉其言。是秋遊洛。回至唐州。西見一山。四面懸絕。峰巒秀異。因詢鄉人。曰紫玉山。師乃陟山頂見石方正。瑩然紫色。嘆曰。此其紫玉也。先師之言。懸記耳。遂剪茅構舍而居焉。後學徒四集。僧問。如何出得三界去。師曰。汝在里許。得多少時也。曰如何
【現代漢語翻譯】 現代漢語譯本：
『若見』，也與『五火抄』（比喻嚴厲的懲罰或考驗）相似。云居錫說，羅山和玄沙總是這樣說，這究竟是一樣的，還是另有道理？如果能辨別出來，就允許上座（指資歷較深的僧人）說佛法有去處（指對佛法有深刻的理解）。玄覺說，且說玄沙的『五火抄』打中了他沒有？
常州芙蓉山太毓禪師
是金陵范氏的兒子。一次行腳乞食到龐居士面前，龐居士想要接過他的缽，太毓禪師就縮回手說：『生心受施（指以分別心接受佈施），凈名（維摩詰）早就呵斥過了。』這一機鋒，居士還甘心嗎？龐居士說：『當時善現（須菩提）難道不是內行嗎？』太毓禪師說：『不關其他事。』龐居士說：『食物到了嘴邊，卻被他奪走了。』太毓禪師於是放下食物。龐居士說：『不消一句（指無需多言）。』龐居士又問：『馬大師（馬祖道一）著實為人處（真正幫助人的地方），還分付（傳授）給吾師（您）了嗎？』太毓禪師說：『我還沒有見過他，怎麼知道他著實處？』龐居士說：『僅僅是這見知（見解和知覺），也無處可討（無法追究）。』太毓禪師說：『居士也不要一味地說。』龐居士說：『一味地說，禪師又失宗（失去宗旨）。如果作兩向三向（指從不同角度說），禪師還能開得了口嗎？』太毓禪師說：『直是開口不得，可謂實也（確實如此）。』龐居士拍手而出。寶曆年間回到齊雲山入滅，謚號大寶禪師。
唐州紫玉山道通禪師
是盧江何氏的兒子。跟隨父親在泉南做官，因此出家。到建陽拜謁馬祖（馬祖道一），馬祖後來遷到龔公山，道通禪師也跟隨他。馬祖將要圓寂時，對道通禪師說：『玉石滋潤山，使其秀麗，能增益你的道業。遇到合適的地方就居住下來。』道通禪師不明白他的話。這年秋天遊歷洛陽，返回時到了唐州，向西看到一座山，四面懸崖峭壁，峰巒秀麗奇異。於是詢問鄉人，鄉人說是紫玉山。道通禪師於是登上山頂，看到一塊石頭方正，晶瑩發紫。感嘆道：『這就是紫玉山啊。先師的話，是預先記下的啊。』於是砍伐茅草建造房屋居住在那裡。後來學徒四方聚集。有僧人問：『如何才能出得了三界（欲界、色界、無色界）？』道通禪師說：『你在這裡面，有多少時間了？』僧人說：『如何……』
【English Translation】 English version:
『Ruo Jian』 (If Seen), is similar to 『Five Fire Copy』 (a metaphor for severe punishment or trial). Yunju Xi said, Luoshan and Xuansha always say it this way, is it the same, or is there another reason? If you can discern it, you are allowed, venerable monk, to say that the Buddha-dharma has a place to go (meaning a deep understanding of the Buddha-dharma). Xuanjue said, let』s say Xuansha』s 『Five Fire Copy』, did it hit him or not?
Chan Master Taiyu of Furong Mountain in Changzhou
He was the son of the Fan family of Jinling. Once, while walking for alms, he arrived in front of Layman Pang. The layman intended to take the bowl, but the master withdrew his hand and said, 『Giving with a mind of discrimination, Vimalakirti (凈名) rebuked it long ago.』 Does this opportunity please the layman? Layman Pang said, 『Wasn't Subhuti (善現) an expert at that time?』 The master said, 『It's not about other things.』 Layman Pang said, 『The food reached my mouth, but he snatched it away.』 The master then put down the food. Layman Pang said, 『No need for a word.』 Layman Pang then asked, 『Master Ma (Mazu Daoyi 馬祖道一)'s truly helpful place for people, has he entrusted (傳授) it to my teacher (you)?』 The master said, 『I haven't seen him yet, how would I know his truly helpful place?』 Layman Pang said, 『Just this seeing and knowing, there is nowhere to seek.』 The master said, 『Layman, you shouldn't just speak in one direction.』 Layman Pang said, 『Speaking in one direction, the master loses the sect (失去宗旨). If you speak in two or three directions, can the master still open his mouth?』 The master said, 『It's really impossible to open my mouth, it can be said to be true.』 Layman Pang clapped his hands and left. During the Baoli era, he returned to Qiyun Mountain and entered Nirvana, with the posthumous title of Great Treasure Chan Master.
Chan Master Daotong of Ziyu Mountain in Tangzhou
He was the son of the He family of Lujiang. He followed his father to Quannan as an official, and thus became a monk. He went to Jianyang to visit Mazu (Mazu Daoyi 馬祖道一). Mazu later moved to Gonggong Mountain, and Chan Master Daotong followed him. When Mazu was about to pass away, he said to Chan Master Daotong, 『Jade and stone nourish the mountain, making it beautiful, and can increase your path. When you encounter a suitable place, live there.』 Chan Master Daotong did not understand his words. In the autumn of that year, he traveled to Luoyang, and on his return, he arrived in Tangzhou. Looking west, he saw a mountain with cliffs on all sides, and the peaks were beautiful and strange. So he asked the villagers, who said it was Ziyu Mountain (紫玉山). Chan Master Daotong then climbed to the top of the mountain and saw a stone that was square and crystal purple. He sighed, 『This is Ziyu Mountain. The words of the former teacher were recorded in advance.』 So he cut thatch to build a house and lived there. Later, students gathered from all directions. A monk asked, 『How can one get out of the Three Realms (欲界、色界、無色界)?』 The master said, 『How long have you been in here?』 The monk said, 『How...』
出離。師曰。青山不礙白雲飛。于頔相公問。如何是黑風吹其船舫。漂墮羅剎鬼國。師曰。于頔客作漢。問恁么事作么。于公失色。師乃指曰。這個便是漂墮羅剎鬼國。公又問。如何是佛。師喚相公。公應諾。師曰。更莫別求。(藥山聞曰。噫可惜於家漢。生埋向紫玉山中。公聞乃謁見藥山。山問曰。聞相公在紫玉山中。大作佛事。是否。公曰不敢。乃曰。承聞有語相救。今日特來。山曰。有疑但問。公曰。如何是佛。山召于軸。公應諾。山曰。是甚麼。公於此有省)元和八年。弟子金藏參百丈回。師曰。汝其來矣。此山有主也。於是囑付訖。策杖徑去。襄州道俗迎之。至七月十五日。無疾而終。
五臺山隱峰禪師
邵武軍鄧氏子。(時稱鄧隱峰)幼若不慧。父母聽其出家。初游馬祖之門。而未能睹奧。復來往石頭。雖兩番不捷。(語見馬祖章)而後于馬祖言下相契。師問石頭。如何得合道去。頭曰。我亦不合道。師曰。畢竟如何。頭曰。汝被這個得多少時邪。石頭刬草次。師在左側。叉手而立。頭飛刬子。向師前刬一株草。師曰。和尚祇刬得這個。不刬得那個。頭提起刬子。師接得。便作刬草勢。頭曰。汝祇刬得那個。不解刬得這個。師無對。(洞山云。還有堆阜么)師一日推車次。馬祖展腳。在路上
【現代漢語翻譯】 現代漢語譯本 出離。師父說：『青山不妨礙白雲飛翔。』于頔（人名，唐朝官員）相公問：『什麼是黑風吹其船舫，漂墮羅剎鬼國（佛教用語，指惡鬼居住的地方）？』師父說：『于頔你是個打工仔，問這些事做什麼？』于頔臉色大變。師父於是指著他說：『這個便是漂墮羅剎鬼國。』于頔又問：『什麼是佛（Buddha，佛教創始人或覺悟者）？』師父叫『相公』，于頔應諾。師父說：『更不要向別處尋求。』（藥山（禪師名）聽說后說：『唉，可惜於家這人，活埋在紫玉山中。』于頔聽說後去拜見藥山。藥山問：『聽說相公在紫玉山中，大做佛事，是嗎？』于頔說：『不敢當。』藥山說：『聽說有人說了些話可以救你，今天特地來請教。』藥山說：『有疑問就問。』于頔問：『什麼是佛？』藥山叫『于頔』，于頔應諾。藥山說：『是什麼？』于頔因此有所領悟。）元和八年，弟子金藏從百丈（禪師名）處回來。師父說：『你回來了，這座山已經有主人了。』於是囑咐完畢，拄著枴杖徑直離去。襄州（地名）的道士和百姓迎接他。到七月十五日，無疾而終。 五臺山隱峰禪師 邵武軍鄧氏之子（當時稱為鄧隱峰）。小時候好像不太聰明，父母聽任他出家。最初遊學于馬祖（禪師名）門下，但未能領悟奧妙。又來往于石頭（禪師名）處，雖然兩次都沒有成功（話見馬祖章），然後才在馬祖的言語下相契合。隱峰禪師問石頭：『如何才能與道（Dharma，佛教真理或修行道路）相合？』石頭說：『我也不與道相合。』隱峰禪師說：『究竟如何？』石頭說：『你被這個困擾多久了？』石頭在剷草時，隱峰禪師在左側，叉手而立。石頭飛起鏟子，向隱峰禪師面前鏟了一株草。隱峰禪師說：『和尚只鏟得了這個，鏟不了那個。』石頭提起鏟子，隱峰禪師接過，便作出剷草的姿勢。石頭說：『你只鏟得了那個，不理解鏟得這個。』隱峰禪師無言以對。（洞山（禪師名）說：『還有堆積嗎？』）隱峰禪師一天推車時，馬祖伸出腳，在路上。
【English Translation】 English version Departure. The master said, 'Green mountains do not hinder white clouds from flying.' Yu Di (name of a person, an official in the Tang Dynasty) asked, 'What is the black wind blowing its boats, drifting into the Rakshasa (Buddhist term, refers to the place where evil spirits live) ghost country?' The master said, 'Yu Di, you are a worker, what are you doing asking about these things?' Yu Di's face changed greatly. The master then pointed at him and said, 'This is drifting into the Rakshasa ghost country.' Yu Di then asked, 'What is Buddha (Buddha, the founder of Buddhism or an enlightened one)?' The master called 'Xiang Gong', and Yu Di responded. The master said, 'Do not seek elsewhere.' (Yaoshan (name of a Zen master) heard this and said, 'Alas, it is a pity that this person from the Yu family is buried alive in the Purple Jade Mountain.' Yu Di heard this and went to visit Yaoshan. Yaoshan asked, 'I heard that Xiang Gong is in the Purple Jade Mountain, doing great Buddhist deeds, is that so?' Yu Di said, 'I dare not.' Yaoshan said, 'I heard that someone said something that could save you, so I came here today to ask for advice.' Yaoshan said, 'If you have any doubts, just ask.' Yu Di asked, 'What is Buddha?' Yaoshan called 'Yu Di', and Yu Di responded. Yaoshan said, 'What is it?' Yu Di thus had some understanding.) In the eighth year of Yuanhe, the disciple Jinzang returned from Baizhang (name of a Zen master). The master said, 'You have returned, this mountain already has an owner.' Then, after entrusting everything, he left straight away with his staff. The Taoists and people of Xiangzhou (place name) welcomed him. On the fifteenth day of July, he died without illness. Zen Master Yinfeng of Mount Wutai The son of the Deng family of Shaowu Army (then known as Deng Yinfeng). When he was young, he seemed not very intelligent, and his parents allowed him to become a monk. At first, he studied under the door of Mazu (name of a Zen master), but failed to understand the mysteries. He also went back and forth to Shitou (name of a Zen master), although he was unsuccessful twice (as mentioned in the chapter of Mazu), and then he was in harmony with Mazu's words. Zen Master Yinfeng asked Shitou, 'How can one be in harmony with the Dao (Dharma, Buddhist truth or path of practice)?' Shitou said, 'I am also not in harmony with the Dao.' Zen Master Yinfeng said, 'What exactly is it?' Shitou said, 'How long have you been troubled by this?' When Shitou was weeding, Zen Master Yinfeng was on the left side, with his hands folded. Shitou flew up the hoe and weeded a plant in front of Zen Master Yinfeng. Zen Master Yinfeng said, 'The monk can only weed this one, not that one.' Shitou picked up the hoe, and Zen Master Yinfeng took it and made a gesture of weeding. Shitou said, 'You can only weed that one, you don't understand how to weed this one.' Zen Master Yinfeng was speechless. (Dongshan (name of a Zen master) said, 'Is there still accumulation?') One day, when Zen Master Yinfeng was pushing a cart, Mazu stretched out his foot on the road.
坐。師曰。請師收足。祖曰。已展不縮。師曰。已進不退。乃推車碾損祖腳。祖歸法堂。執斧子曰。適來碾損老僧腳底。出來。師便出於祖前引頸。祖乃置斧。師到南泉。睹眾僧參次。泉指凈瓶曰。銅瓶是境。瓶中有水。不得動著境。與老僧。將水來。師拈起凈瓶。向泉面前瀉。泉便休。師後到溈山。便入堂。于上板頭。解放衣缽。溈聞師叔到。先具威儀。下堂內相看。師見來。便作臥勢。溈便歸方丈。師乃發去。少間溈山問侍者。師叔在否。曰已去。溈曰。去時有甚麼語。曰無語。溈曰。莫道無語。其聲如雷。師冬居衡岳。夏止清涼。唐元和中。薦登五臺。路出淮西。屬吳元濟阻兵。違拒王命。官軍與賊軍交鋒。未決勝負。師曰。吾當去解其患。乃擲錫空中。飛身而過。兩軍將士仰觀。事符預夢。鬥心頓息。師既顯神異。慮成惑眾。遂入五臺。于金剛窟前。將示滅。先問眾曰。諸方遷化。坐去臥去。吾嘗見之。還有立化也無。曰有。師曰。還有到立者否。曰未嘗見有。師乃倒立而化。亭亭然。其衣順體。時眾議舁就茶毗。屹然不動。遠近瞻睹。驚歎無已。師有妹為尼。時亦在彼。乃拊而咄曰。老兄疇昔不循法律。死更熒惑於人。於是以手推之。僨然而踣。遂就阇維。收舍利建塔。
潭州石霜(亦作龍)大善禪
【現代漢語翻譯】 現代漢語譯本： （禪師）坐下。馬祖說道：『請禪師收回你的腳。』 禪師說：『已經伸展出去，不能收回。』 馬祖說：『已經前進，不能後退。』於是（禪師）就推車碾傷了馬祖的腳。 馬祖回到法堂，拿著斧子說：『剛才碾傷老僧腳底的人，出來！』 禪師便走到馬祖面前，伸出脖子。 馬祖於是放下斧子。 禪師後來到了南泉普愿處，看到眾僧正在參禪，南泉指著凈瓶說：『銅瓶是境（指外在的境界），瓶中有水，不要觸動這個境，把水拿給老僧。』 禪師拿起凈瓶，在南泉面前把水倒掉，南泉便作罷。 禪師之後到了溈山靈佑處，直接進入禪堂，在上板頭（禪堂中的座位）放下衣缽。 溈山聽說師叔（指禪師）到了，先整理好威儀，下堂內去拜見。 禪師看見溈山來，便裝作睡覺的樣子。 溈山於是回到方丈。 禪師就離開了。 過了一會兒，溈山問侍者：『師叔還在嗎？』 侍者說：『已經走了。』 溈山說：『不要說沒有說話，他的聲音如雷一般。』 禪師冬天住在衡岳，夏天住在清涼山。 唐朝元和年間，被推薦到五臺山。 路上經過淮西，正趕上吳元濟起兵叛亂，違抗王命，官軍和賊軍交戰，勝負未分。 禪師說：『我應當去解除這個禍患。』 於是把錫杖扔向空中，飛身而過。 兩軍將士仰頭觀看，事情與預先的夢境相符，爭鬥之心立刻停止。 禪師既然顯現了神異，擔心迷惑眾人，於是進入五臺山，在金剛窟前，將要示寂（圓寂）。 先問眾人說：『各方遷化（去世），有坐著去的，有躺著去的，我曾經見過。還有站著圓寂的嗎？』 眾人說：『有。』 禪師說：『還有倒立著圓寂的嗎？』 眾人說：『未曾見過。』 禪師於是倒立而圓寂，直挺挺的，衣服順著身體。 當時眾人商議抬到茶毗（火化）的地方，禪師的身體卻屹然不動。 遠近的人們瞻仰觀看，驚歎不已。 禪師有個妹妹是尼姑，當時也在那裡，於是撫摸著禪師的身體呵斥道：『老兄從前不遵守法律，死了還要迷惑人！』 於是用手推禪師的身體，禪師的身體就倒了。 於是就進行火化，收取捨利，建造佛塔。
潭州石霜（也寫作龍）大善禪師
【English Translation】 English version: He sat down. Master Ma said, 'Please retract your feet, Master.' The Master said, 'Having extended them, I cannot retract them.' Master Ma said, 'Having advanced, I cannot retreat.' Thereupon, (the Master) pushed the cart and crushed Master Ma's foot. Master Ma returned to the Dharma Hall, holding an axe, and said, 'The one who just crushed the old monk's foot, come out!' The Master then came before Master Ma and extended his neck. Master Ma then put down the axe. Later, the Master arrived at Nanquan Puyuan's place. Seeing the monks engaged in Chan practice, Nanquan pointed to a clean bottle and said, 'The copper bottle is a境 (jing) (object of perception, external realm). There is water in the bottle. Without touching the 境 (jing), bring the water to the old monk.' The Master picked up the clean bottle and poured the water out in front of Nanquan. Nanquan then stopped. Afterwards, the Master arrived at Guishan Lingyou's place and directly entered the Chan hall, placing his robe and bowl on the upper board (seat in the Chan hall). Guishan, hearing that his uncle-master (referring to the Master) had arrived, first arranged his attire and went down to the hall to pay respects. The Master, seeing Guishan coming, pretended to be sleeping. Guishan then returned to his abbot's quarters. The Master then departed. After a while, Guishan asked the attendant, 'Is the uncle-master still here?' The attendant said, 'He has already left.' Guishan said, 'Don't say he didn't say anything; his voice was like thunder.' The Master resided in Hengyue in winter and Qingliang Mountain in summer. During the Yuanhe era of the Tang Dynasty, he was recommended to Mount Wutai. On the way, passing through Huaixi, he encountered Wu Yuanji raising troops in rebellion, defying the imperial command. The government troops and the rebel troops were engaged in battle, with the outcome undecided. The Master said, 'I should go and resolve this calamity.' Thereupon, he threw his staff into the air and flew over. The generals and soldiers of both armies looked up in amazement. The event matched their previous dreams, and the desire to fight immediately ceased. Since the Master had manifested supernatural powers, fearing that he would confuse the masses, he entered Mount Wutai. In front of the Vajra Cave, he was about to demonstrate Nirvana (Parinirvana). He first asked the assembly, 'In all directions, when people pass away, some go sitting, some go lying down, I have seen them. Are there any who pass away standing?' The assembly said, 'There are.' The Master said, 'Are there any who pass away standing upside down?' The assembly said, 'We have never seen any.' The Master then passed away standing upside down, upright and still, his clothes following his body. At that time, the assembly discussed carrying him to the cremation site, but the Master's body remained motionless. People from far and near gazed in awe and exclaimed in amazement. The Master had a younger sister who was a nun, and she was also there at the time. She stroked the Master's body and scolded him, 'Elder brother, you never followed the rules in the past, and now you are still confusing people after death!' Thereupon, she pushed the Master's body with her hand, and the Master's body fell down. Then they proceeded with the cremation, collected the relics, and built a pagoda.
Chan Master Dàshàn of Shishuang (also written as Long) in Tanzhou.
師
僧問。如何是佛法大意。師曰。春日雞鳴。曰學人不會。師曰。中秋犬吠。上堂。大眾出來出來。老漢有個法要。百年後不累汝。眾曰。便請和尚說。師曰。不消一堆火。
泉州龜洋無了禪師
本郡沈氏子。年七歲。父𢹂入白重院。視之如家。因而舍愛。至十八剃度。受具于靈巖寺。后參大寂。了達祖乘。即還。本院之北。樵採路絕。師一日策杖披榛而行。遇六眸巨龜。斯須而失。乃庵此峰。因號龜洋。一日有虎。逐鹿入庵。師以杖格虎。遂存鹿命。洎將示化。乃述偈曰。八十年來辨西東。如今不要白頭翁。非長非短非大小。還與諸人性相同。無來無去兼無住。了卻本來自性空。偈畢儼然告寂。瘞于正堂。垂二十載。為山泉淹沒。門人發塔。見全身水中而浮。閩王聞之。遣使舁入府庭供養。忽臭氣遠聞。王焚香祝之曰。可還龜洋舊址建塔。言訖。異香普熏。傾城瞻禮。本道奏謚真寂大師。塔曰靈覺。后弟子慧忠葬于塔左。今龜洋二真身存焉。忠得法于草菴義和尚。
南嶽西園蘭若曇藏禪師
受心印于大寂。后謁石頭。瑩然明徹。出住西園。禪侶日盛。師一日自燒浴次。僧問。何不使沙彌。師撫掌三下。(僧舉似曹山。山云。一等是拍手撫掌。就中西園奇怪。俱𦙆一指頭禪。蓋為承
【現代漢語翻譯】 現代漢語譯本 師（禪師） 僧人問：『如何是佛法大意？』師說：『春日雞鳴。』僧人說：『學人不會。』師說：『中秋犬吠。』（禪師）上堂說：『大眾出來出來，老漢有個法要，百年後不累汝。』大眾說：『便請和尚說。』師說：『不消一堆火。』 泉州龜洋無了禪師 （禪師是）本郡沈氏之子，年七歲時，父親帶著他進入白重院，（他）視（白重院）如家，因而捨棄塵世之愛。至十八歲剃度，在靈巖寺受具足戒。后參訪大寂（馬祖道一），了達祖師禪的宗旨，即返回本院之北。那裡樵採之路斷絕，禪師一日拄著枴杖披荊斬棘而行，遇到六隻眼睛的巨龜，一會兒就消失了。於是（禪師）就在此峰建庵，因此號為龜洋。一日有老虎追逐鹿進入庵，禪師用枴杖格擋老虎，於是保全了鹿的性命。將要示寂時，乃述偈說：『八十年來辨西東，如今不要白頭翁。非長非短非大小，還與諸人性相同。無來無去兼無住，了卻本來自性空。』偈畢，安詳地告別世間。埋葬于正堂。過了二十年，被山泉淹沒。門人打開塔，看見全身在水中而浮。閩王聽聞此事，派遣使者抬入府庭供養。忽然臭氣遠聞，王焚香祝禱說：『可還龜洋舊址建塔。』說完，異香普熏，傾城百姓瞻仰禮拜。本道奏請謚號為真寂大師，塔名為靈覺。后弟子慧忠葬于塔左。如今龜洋二位真身尚存。慧忠得法于草菴義和尚。 南嶽西園蘭若曇藏禪師 （禪師）在大寂（馬祖道一）處領受心印，后拜謁石頭（希遷），（對禪理）瑩然明徹。出住西園，禪侶日益增多。禪師一日在自己燒水洗浴時，僧人問：『何不使沙彌？』禪師撫掌三下。（僧人）將此事告訴曹山（本寂），曹山說：『一等是拍手撫掌，就中西園（曇藏禪師）奇怪。』（他們）都𦙆一指頭禪，蓋因為承（接了馬祖道一的禪風）。
【English Translation】 English version Master (Zen Master) A monk asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'A rooster crows in spring.' The monk said: 'This student does not understand.' The Master said: 'A dog barks in mid-autumn.' The (Zen) Master ascended the hall and said: 'Everyone come out, come out, this old man has a Dharma essential, that will not burden you after a hundred years.' The crowd said: 'Please, Master, speak.' The Master said: 'It does not require a pile of fire.' Zen Master Wule of Guiyang in Quanzhou (The Zen Master) was a son of the Shen family in this prefecture. At the age of seven, his father took him to the Bai Chong Monastery. (He) regarded (Bai Chong Monastery) as his home, and thus renounced worldly love. At the age of eighteen, he was tonsured and received the full precepts at Lingyan Temple. Later, he visited Daji (Mazu Daoyi), and thoroughly understood the principles of the ancestral Chan. He then returned to the north of his original monastery. There, the path for gathering firewood and herbs was cut off. One day, the Zen Master walked with a staff, cutting through the thorns and brambles, and encountered a giant turtle with six eyes, which disappeared in an instant. Therefore, (the Zen Master) built a hermitage on this peak, and was thus named Guiyang. One day, a tiger chased a deer into the hermitage. The Zen Master used his staff to block the tiger, thus saving the deer's life. When he was about to enter parinirvana, he composed a verse saying: 'For eighty years, I have distinguished east from west, now I do not need an old man with white hair. Neither long nor short, neither big nor small, still the same nature as all of you. Neither coming nor going, nor abiding, completely understanding the emptiness of the original self-nature.' After reciting the verse, he peacefully departed from the world. He was buried in the main hall. After twenty years, it was flooded by mountain springs. The disciples opened the stupa and saw his whole body floating in the water. The King of Min heard of this and sent messengers to carry it into the palace for veneration. Suddenly, a foul odor spread far and wide. The King burned incense and prayed, saying: 'May you return to the old site of Guiyang to build a stupa.' After speaking, a strange fragrance permeated everywhere, and the entire city looked up and paid homage. The local authorities requested that he be posthumously named Great Master Zhenji (True Stillness), and the stupa was named Lingjue (Spiritual Awareness). Later, his disciple Huizhong was buried to the left of the stupa. Today, the two true bodies of Guiyang still exist. Huizhong received the Dharma from Abbot Yi of Cao'an. Zen Master Tanzang of Xiyuan Lanruo in Nanyue (The Zen Master) received the mind-seal from Daji (Mazu Daoyi), and later visited Shitou (Xiqian), (his understanding of Chan principles) was clear and bright. He went to live at Xiyuan, and the number of Chan practitioners increased daily. One day, while the Zen Master was boiling water for his own bath, a monk asked: 'Why not use a novice?' The Zen Master clapped his hands three times. (The monk) told this matter to Caoshan (Benji), and Caoshan said: 'Equally clapping and patting hands, among them, Xiyuan (Zen Master Tanzang) is strange.' (They) all 𦙆 one-finger Chan, because they inherited (the Chan style of Mazu Daoyi).
當處。不諦當。僧卻問曹山。西園撫掌。豈不是奴兒婢子邊事。山云是。云向上更有事也無。山云有。云如何是向上事山叱云。這奴兒婢子)師養一犬。常夜經行時。其犬銜師衣。師即歸方丈。又常于門側伏守。忽一夜頻吠。奮身作猛噬之勢。詰旦東廚有一大蟒。長數丈。張口呀氣。毒焰熾然。侍者請避之。師曰。死可逃乎。彼以毒來。我以慈受。毒無實性。激發則強。慈茍無緣。冤親一揆。言訖。其蟒按首徐行。倏然不見。復一夕有群盜至。犬亦銜衣。師語盜曰。茅舍有可意物。一任將去。終無所吝。盜感其言。皆稽首而散。
袁州楊岐山甄叔禪師
上堂。群靈一源。假名為佛。體竭形銷而不滅。金流樸散而常存。性海無風。金波自涌。心靈絕非。萬象齊照。體斯理者。不言而遍歷沙界。不用而功益玄化。如何背覺反合塵勞。于陰界中。妄自囚執。禪月問。如何是祖師西來意。師呈起數珠。月罔措。師曰會么。曰不會。師曰。某甲參見石頭來。曰見石頭。得何意旨。師指庭前鹿曰。會么。曰不會。師曰。渠儂得自由。唐元和十五年歸寂。茶毗獲舍利七百粒。于東峰下建塔。
磁州馬頭峰神藏禪師
上堂。知而無知。不是無知。而說無知。便下座(南泉云。恁么依師道。始道得一半。黃檗云
。不是南泉駁他。要圓前話)。
潭州華林善覺禪師
常持錫杖。夜出林麓間。七步一振錫。一稱觀音名號。夾山問。遠聞和尚念觀音是否。師曰然。山曰。騎卻頭時如何。師曰。出頭即從汝騎。不出頭騎甚麼。山無對。僧參方展坐具。師曰緩緩。曰和尚見甚麼。師曰。可惜許磕破鐘樓。其僧從此悟入。觀察使裴休訪之。問曰。還有侍者否。師曰。有一兩個。祗是不可見客。裴曰。在甚麼處。師乃喚大空小空。時二虎自庵后而出。裴睹之發悸。師語二虎曰。有客且去。二虎哮吼而去。裴問曰。師作何行業。感得如斯。師乃良久曰。會么。曰不會。師曰。山僧常念觀音。
汀州水塘和尚
問歸宗甚麼人。宗曰。陳州人。師曰。年多少。宗曰。二十二。師曰。阇黎未生時。老僧去來。宗曰。和尚幾時生。師豎起拂子。宗曰。這個豈有生邪。師曰。會得即無生。曰未會在。師無語。
蒙溪和尚
僧問。一念不生時如何。師良久。僧便禮拜。師曰。汝作么生會。曰某甲終不敢無慚愧。師曰。汝卻信得及。問本分事如何體悉。師曰。汝何不問。曰請師答話。師曰。汝卻問得好。僧大笑而出。師曰。祇有這僧靈利。有僧從外來。師便僧。喝曰。好個來由。師曰。猶要棒在。僧珍重便出。師曰
【現代漢語翻譯】 現代漢語譯本：不是南泉禪師反駁他，而是要圓融之前所說的話）。
潭州華林善覺禪師
經常拿著錫杖，夜晚在林間行走，每走七步就振動一下錫杖，唸一聲觀音菩薩（Avalokiteśvara）的名號。夾山禪師問：『遠聞和尚念觀音菩薩，是這樣嗎？』善覺禪師說：『是的。』夾山禪師說：『騎卻頭時如何？』（指找不到觀音菩薩的頭時怎麼辦）善覺禪師說：『出頭即從汝騎，不出頭騎甚麼？』（如果觀音菩薩顯現頭，就讓你騎；如果不顯現，你騎什麼？）夾山禪師無言以對。有僧人蔘拜時展開坐具，善覺禪師說：『緩緩。』僧人說：『和尚見甚麼？』善覺禪師說：『可惜許磕破鐘樓。』（可惜你這一拜如同撞破鐘樓一般）那僧人從此領悟。觀察使裴休拜訪善覺禪師，問道：『還有侍者嗎？』善覺禪師說：『有一兩個，只是不方便見客。』裴休說：『在什麼地方？』善覺禪師於是呼喚『大空』、『小空』。當時有兩隻老虎從庵後走出，裴休見了感到害怕。善覺禪師對兩隻老虎說：『有客來了，先去吧。』兩隻老虎吼叫著離去。裴休問道：『禪師做什麼行業，能感應到如此景象？』善覺禪師沉默良久，說：『會么？』裴休說：『不會。』善覺禪師說：『山僧常念觀音。』
汀州水塘和尚
問歸宗禪師是什麼地方人。歸宗禪師說：『陳州人。』水塘和尚說：『年齡多少？』歸宗禪師說：『二十二。』水塘和尚說：『阇黎（ācārya，僧人）未出生時，老僧就來來往往了。』歸宗禪師說：『和尚幾時出生？』水塘和尚豎起拂子。歸宗禪師說：『這個豈有生邪？』（拂子難道有生嗎？）水塘和尚說：『會得即無生。』（領會了就沒有生）歸宗禪師說：『未會在。』水塘和尚無語。
蒙溪和尚
有僧人問：『一念不生時如何？』蒙溪和尚沉默良久。僧人便禮拜。蒙溪和尚說：『汝作么生會？』（你如何理解？）僧人說：『某甲終不敢無慚愧。』（我終究不敢沒有慚愧之心）蒙溪和尚說：『汝卻信得及。』（你倒是很相信自己）問：『本分事如何體悉？』（如何領悟本分事？）蒙溪和尚說：『汝何不問？』（你為什麼不問？）僧人說：『請師答話。』蒙溪和尚說：『汝卻問得好。』（你問得很好）僧人大笑而出。蒙溪和尚說：『祇有這僧靈利。』（只有這個僧人靈敏）有僧人從外面來，蒙溪和尚便喝道：『好個來由。』（來得好）蒙溪和尚說：『猶要棒在。』（還是要捱打的）僧人珍重告辭便離開。蒙溪和尚說：
【English Translation】 English version: It wasn't that Nanquan (Nanquan Puyuan, a Zen master) refuted him, but to reconcile the previous words).
Chan Master Shanjue of Hualin Temple in Tanzhou
He often carried a staff and walked in the forest at night, shaking the staff every seven steps and chanting the name of Avalokiteśvara (觀音菩薩). Jiashan (Jiashan Shanhui, a Zen master) asked: 'I have heard that the master chants Avalokiteśvara, is that so?' Shanjue said: 'Yes.' Jiashan said: 'What about when riding the head?' (referring to what to do when one cannot find Avalokiteśvara's head). Shanjue said: 'If the head appears, then you can ride it; if it doesn't appear, what will you ride?' Jiashan was speechless. A monk prostrated, spreading his sitting cloth. Shanjue said: 'Slowly.' The monk said: 'What does the master see?' Shanjue said: 'It's a pity to break the bell tower.' (It's a pity that your bow is like breaking the bell tower). The monk attained enlightenment from this. The Inspector Pei Xiu visited Shanjue and asked: 'Do you have attendants?' Shanjue said: 'I have one or two, but they are not convenient for seeing guests.' Pei Xiu said: 'Where are they?' Shanjue then called out 'Da Kong' (Big Void), 'Xiao Kong' (Small Void). At that time, two tigers came out from behind the hermitage, and Pei Xiu was frightened upon seeing them. Shanjue said to the two tigers: 'There is a guest, you should leave.' The two tigers roared and left. Pei Xiu asked: 'What kind of practice does the master do to evoke such a scene?' Shanjue was silent for a long time and said: 'Do you understand?' Pei Xiu said: 'I don't understand.' Shanjue said: 'This monk often chants Avalokiteśvara.'
Monk Shuitang of Tingzhou
Asked Guizong (Guizong Zhichang, a Zen master) what place he was from. Guizong said: 'Chenzhou.' Shuitang said: 'How old are you?' Guizong said: 'Twenty-two.' Shuitang said: 'Before the ācārya (阇黎, a monk) was born, this old monk was already coming and going.' Guizong said: 'When was the master born?' Shuitang raised his whisk. Guizong said: 'Does this have birth?' (Does the whisk have birth?). Shuitang said: 'Understanding is no birth.' (Understanding is no birth). Guizong said: 'I haven't understood.' Shuitang was speechless.
Monk Mengxi
A monk asked: 'What about when a single thought does not arise?' Monk Mengxi was silent for a long time. The monk then prostrated. Monk Mengxi said: 'How do you understand?' (汝作麼生會？) The monk said: 'I dare not be without shame.' (某甲終不敢無慚愧) Monk Mengxi said: 'You really believe it.' (汝卻信得及) Asked: 'How to understand one's fundamental affairs?' (本分事如何體悉) Monk Mengxi said: 'Why don't you ask?' (汝何不問) The monk said: 'Please, master, answer.' Monk Mengxi said: 'You ask well.' (汝卻問得好) The monk laughed loudly and left. Monk Mengxi said: 'Only this monk is clever.' (祇有這僧靈利) A monk came from outside, and Monk Mengxi shouted: 'What a good reason for coming.' (好個來由) Monk Mengxi said: 'Still need a beating.' (猶要棒在) The monk respectfully bid farewell and left. Monk Mengxi said:
。得能自在。
溫州佛㠗和尚
尋常見人來。以拄杖卓地曰。前佛也恁么。后佛也恁么。問正恁么時作么生。師畫一圓相。僧作女人拜。師便打。問如何是佛法大意。師曰。賊也賊也。問如何是異類。師敲碗曰。花奴花奴。吃飯來。
烏臼和尚
玄紹二上座參。師乃問。二禪客發足甚麼處。玄曰江西。師便打。玄曰。久知和尚有此機要。師曰。汝既不會。後面個師僧祇對看。紹擬近前。師便打曰。信知同坑無異土。參堂去。問僧近離甚處。曰定州。師曰。定州法道何似這裡。曰不別。師曰。若不別。更轉彼中去。便打。僧曰。棒頭有眼。不得草草打人。師曰。今日打著一個也。又打三下。僧便出去。師曰。屈棒元來有人吃在。曰爭柰杓柄在和尚手裡。師曰。汝若要。山僧回與汝。僧近前奪棒。打師三下。師曰。屈棒屈棒。曰有人吃在。師曰。草草打著個漢。僧禮拜。師曰。卻與么去也。僧大笑而出。師曰。消得恁么。消得恁么。
古寺和尚
丹霞來參。經宿。明旦粥熟。行者祇盛一缽與師。又盛一碗自吃。殊不顧丹霞。霞亦自盛粥吃。者曰。五更侵早起。更有夜行人。霞問。師何不教訓行者。得恁么無禮。師曰。凈地上不要點污人家男女。霞曰。幾不問過這老漢。
石臼
【現代漢語翻譯】 現代漢語譯本：
得能自在（獲得能力，能夠自主）。 溫州佛㠗和尚 經常看見有人來，（佛㠗和尚）就用拄杖敲擊地面說：『過去的佛也是這樣，後來的佛也是這樣。』有人問：『正在這樣的時候該怎麼辦？』（佛㠗）和尚畫一個圓圈，僧人做出女人的拜姿。和尚就打他。有人問：『什麼是佛法的大意？』和尚說：『是賊啊，是賊啊！』有人問：『什麼是異類？』和尚敲碗說：『花奴花奴，吃飯了！』 烏臼和尚 玄紹兩位上座來參拜。（烏臼）和尚就問：『兩位禪客從哪裡出發？』玄回答說：『江西。』和尚就打他。玄說：『早就知道和尚有這樣的機鋒。』和尚說：『你既然不會，後面的那個師僧看著回答。』紹想要上前，和尚就打他說：『相信同坑裡沒有不同的土。』（然後說）『去參堂吧！』問僧人最近從哪裡來，（僧人）回答說：『定州。』和尚說：『定州的佛法風氣和這裡比怎麼樣？』（僧人）回答說：『沒有區別。』和尚說：『如果沒有區別，就回到那裡去吧！』就打他。僧人說：『棒頭有眼，不要隨便打人。』和尚說：『今天就打著一個了。』又打了三下。僧人就出去了。和尚說：『原來有人會吃這屈棒。』（僧人）說：『但是棒柄在和尚手裡。』和尚說：『你如果想要，山僧還給你。』僧人上前奪棒，打了和尚三下。和尚說：『屈棒屈棒。』（僧人）說：『有人會吃這屈棒。』和尚說：『隨便打著一個傢伙。』僧人禮拜。和尚說：『卻這樣走了嗎？』僧人大笑而出。和尚說：『消受得了嗎？消受得了嗎？』 古寺和尚 丹霞來參拜，住了一夜。第二天早上粥熟了，行者只盛了一缽給和尚，又盛了一碗自己吃，完全不顧丹霞。丹霞也自己盛粥吃。行者說：『五更天還沒亮就起來，還有夜裡趕路的人。』丹霞問：『師父為什麼不教訓一下行者，這麼沒有禮貌？』和尚說：『乾淨的地方不要玷污人家男女。』丹霞說：『差點沒問過這個老漢。』 石臼
【English Translation】 English version:
De Neng Zi Zai (得能自在) (Attaining ability, being able to be autonomous). Venerable Fo Chou (佛㠗) of Wenzhou Often seeing people come, (Venerable Fo Chou) would strike the ground with his staff and say, 'The past Buddhas were like this, and the future Buddhas will be like this.' Someone asked, 'What should be done at this very moment?' The Venerable drew a circle, and the monk made a woman's bow. The Venerable then hit him. Someone asked, 'What is the great meaning of the Buddha-dharma?' The Venerable said, 'A thief, a thief!' Someone asked, 'What is a different kind?' The Venerable knocked on the bowl and said, 'Hua Nu (花奴), Hua Nu, come and eat!' Venerable Wu Jiu (烏臼) The two senior monks, Xuan (玄) and Shao (紹), came to pay respects. (Venerable Wu Jiu) then asked, 'Where did the two Chan practitioners set out from?' Xuan replied, 'Jiangxi.' The Venerable then hit him. Xuan said, 'I have long known that the Venerable has such a quick wit.' The Venerable said, 'Since you don't understand, the monk behind you should watch and answer.' Shao tried to step forward, and the Venerable hit him, saying, 'Believe that there is no different soil in the same pit.' (Then said) 'Go to the meditation hall!' He asked a monk where he had recently come from, and the monk replied, 'Dingzhou.' The Venerable said, 'How is the Dharma practice in Dingzhou compared to here?' The monk replied, 'No different.' The Venerable said, 'If there is no difference, then go back there!' And hit him. The monk said, 'The stick has eyes, don't hit people carelessly.' The Venerable said, 'Today I hit one.' And hit him three more times. The monk then left. The Venerable said, 'So there are people who will endure this unjust beating.' The monk said, 'But the handle of the stick is in the Venerable's hand.' The Venerable said, 'If you want it, this mountain monk will return it to you.' The monk stepped forward, snatched the stick, and hit the Venerable three times. The Venerable said, 'Unjust beating, unjust beating.' The monk said, 'Someone will endure this unjust beating.' The Venerable said, 'Carelessly hitting a fellow.' The monk bowed. The Venerable said, 'So you are leaving like this?' The monk laughed loudly and left. The Venerable said, 'Can you bear it? Can you bear it?' Venerable Gu Si (古寺) Danxia (丹霞) came to pay respects and stayed overnight. The next morning, when the porridge was cooked, the attendant only served a bowl to the Venerable and then served himself a bowl, completely ignoring Danxia. Danxia also served himself porridge. The attendant said, 'Getting up before dawn, there are still people traveling at night.' Danxia asked, 'Why doesn't the master teach the attendant, who is so impolite?' The Venerable said, 'Don't defile other people's men and women in a clean place.' Danxia said, 'I almost didn't question this old man.' Shi Jiu (石臼)
和尚
初參馬祖。祖問。甚麼處來。師曰。鳥臼來。祖曰。烏臼近日有何言句。師曰。幾人於此茫然。祖曰。茫然且置。悄然一句作么生。師乃近前三步。祖曰。我有七棒。寄打烏臼。你還甘否。師曰。和尚先吃。某甲后甘。
本溪和尚
因龐居士問。丹霞打侍者意在何所。師曰。大老翁見人長短在。士曰。為我與師同參。方敢借問。師曰。若恁么從頭舉來。共你商量。士曰。大老翁不可共你說人是非。師曰。念翁年老。士曰。罪過罪過。
石林和尚
見龐居士來。乃豎起拂子曰。不落丹霞機。試道一句子。士奪卻拂子。卻自豎起拳。師曰。正是丹霞機。士曰。與我不落看。師曰。丹霞患啞。龐公患聾。士曰恰是。師無語。士曰。向道偶爾。又一日問士。某甲有個借問。居士莫惜言語。士曰。便請舉來。師曰。元來惜言語。士曰。這個問訊不覺落他便宜。師乃掩耳。士曰。作家作家。
亮座主
蜀人也。頗講經論。因參馬祖。祖問。見說座主大講得經論是否。師曰不敢。祖曰。將甚麼講。師曰。將心講。祖曰。心如工伎兒。意如和伎者。爭解講得。師抗聲曰。心既講不得。虛空莫講得么。祖曰。卻是虛空講得。師不肯。便出。將下階。祖召曰。座主。師回首。祖曰。是甚
【現代漢語翻譯】 現代漢語譯本 和尚
最初參拜馬祖（Mazu，禪宗大師）。馬祖問：『從哪裡來？』和尚說：『從鳥臼（Wujiu，地名）來。』馬祖說：『鳥臼最近有什麼言語？』和尚說：『幾個人在這裡茫然不知。』馬祖說：『茫然且先放下，悄然一句怎麼說？』和尚於是走上前三步。馬祖說：『我有七棒，寄託打鳥臼，你還願意接受嗎？』和尚說：『和尚先吃，我隨後甘願。』
本溪和尚
因為龐居士（Pang Jushi，一位著名的佛教居士）問：『丹霞（Danxia，禪師）打侍者的用意在哪裡？』和尚說：『老翁你見人長短。』龐居士說：『因為我和你一同參學，才敢請問。』和尚說：『如果這樣，從頭說來，和你商量。』龐居士說：『老翁不可和你談論別人的是非。』和尚說：『念你年老。』龐居士說：『罪過罪過。』
石林和尚
見到龐居士來，於是豎起拂塵說：『不落入丹霞的機鋒，試說一句。』龐居士奪過拂塵，卻自己豎起拳頭。和尚說：『正是丹霞的機鋒。』龐居士說：『給我看看不落入機鋒。』和尚說：『丹霞患了啞病，龐公患了耳聾。』龐居士說：『恰是如此。』和尚無語。龐居士說：『說的是偶然。』又有一天問龐居士：『我有個問題想請教，居士不要吝惜言語。』龐居士說：『請說。』和尚說：『原來你吝惜言語。』龐居士說：『這個問訊不知不覺落入他的便宜。』和尚於是摀住耳朵。龐居士說：『行家，行家。』
亮座主（Liang Zuozhu，一位精通經論的僧人）
是四川人。很會講解經論。因為參拜馬祖。馬祖問：『聽說座主很會講解經論，是嗎？』亮座主說：『不敢當。』馬祖說：『用什麼講解？』亮座主說：『用心講解。』馬祖說：『心像個表演的藝人，意像個伴奏的樂師，怎麼能講解得了？』亮座主提高聲音說：『心既然講解不了，難道虛空能講解嗎？』馬祖說：『卻是虛空能講解。』亮座主不肯承認，便要出去。將要下臺階時，馬祖叫道：『座主。』亮座主回頭。馬祖說：『是什麼？』
【English Translation】 English version Monk
Initially, he visited Mazu (Mazu, a Zen master). Mazu asked, 'Where do you come from?' The monk said, 'From Wujiu (Wujiu, a place name).' Mazu said, 'What words have been spoken in Wujiu recently?' The monk said, 'Several people are here, lost and unaware.' Mazu said, 'Let's put aside the unawareness for now. How would you say a silent phrase?' The monk then took three steps forward. Mazu said, 'I have seven blows, entrusted to strike Wujiu. Are you still willing to accept them?' The monk said, 'Let the monk receive them first, and I will willingly accept them later.'
Monk Benxi
Because Layman Pang (Pang Jushi, a famous Buddhist layman) asked, 'What is Danxia's (Danxia, a Zen master) intention in striking the attendant?' The monk said, 'Old man, you see the strengths and weaknesses of others.' Layman Pang said, 'Because I study with you, I dare to ask.' The monk said, 'If so, let's start from the beginning and discuss it with you.' Layman Pang said, 'An old man should not talk about the rights and wrongs of others with you.' The monk said, 'Considering your age.' Layman Pang said, 'Guilty, guilty.'
Monk Shilin
Seeing Layman Pang arrive, he raised his whisk and said, 'Without falling into Danxia's wit, try to say a phrase.' Layman Pang snatched the whisk and raised his fist instead. The monk said, 'That is precisely Danxia's wit.' Layman Pang said, 'Show me how not to fall into it.' The monk said, 'Danxia suffers from muteness, and Pang suffers from deafness.' Layman Pang said, 'That's exactly right.' The monk was speechless. Layman Pang said, 'It was said by chance.' Another day, he asked Layman Pang, 'I have a question to ask. Layman, don't be stingy with words.' Layman Pang said, 'Please ask.' The monk said, 'So you are stingy with words.' Layman Pang said, 'This greeting unknowingly falls into his advantage.' The monk then covered his ears. Layman Pang said, 'Expert, expert.'
Zuozhu Liang (Liang Zuozhu, a monk proficient in scriptures and treatises)
He was from Sichuan. He was very good at explaining scriptures and treatises. Because he visited Mazu. Mazu asked, 'I heard that Zuozhu is very good at explaining scriptures and treatises, is that so?' Zuozhu Liang said, 'I dare not claim that.' Mazu said, 'What do you use to explain?' Zuozhu Liang said, 'I use the mind to explain.' Mazu said, 'The mind is like a performing artist, and the intention is like an accompanying musician. How can they explain?' Zuozhu Liang raised his voice and said, 'Since the mind cannot explain, can emptiness explain?' Mazu said, 'But emptiness can explain.' Zuozhu Liang refused to admit it and was about to leave. As he was about to go down the steps, Mazu called out, 'Zuozhu.' Zuozhu Liang turned his head. Mazu said, 'What is it?'
么。師豁然大悟。便禮拜。祖曰。這鈍根阿師。禮拜作么。師曰。某甲所講經論。將謂無人及得。今日被大師一問。平生功業。一時冰釋。禮謝而退。乃隱於洪州西山。更無訊息。
黑眼和尚
僧問。如何是不出世師。師曰。善財拄杖子。問如何是佛法大意。師曰。十年賣炭漢。不知秤畔星。
米嶺和尚
僧問。如何是衲衣下事。師曰。醜陋任君嫌。不掛雲霞色。師將示滅。遺偈曰。祖祖不思議。不許常住世。大眾審思惟。畢竟祇這是。言訖而寂。
齊峰和尚
龐居士來。師曰。俗人頻頻入僧院。討個甚麼。士回顧兩邊曰。誰恁么道。師乃咄之。士曰。在這裡。師曰。莫是當陽道么。士曰。背後底聻。師回首曰。看看。士曰。草賊大敗。士卻問。此去峰頂有幾里。師曰。甚麼處去來。士曰。可謂峻硬不得問著。師曰。是多少。士曰。一二三。師曰。四五六。士曰。何不道七。師曰。才道七。便有八。士曰。住得也。師曰。一任添取。士喝便出去。師隨後亦喝。
大陽和尚
因伊禪師相見。乃問。伊禪近日有一般知識。向目前指。教人了取目前事。作這個為人。還會文彩未兆時也無。曰擬向這裡致一問。不知可否。師曰。答汝已了。莫道可否。曰還識得目前也未。師
{ "translations": [ '么。那位禪師豁然大悟，便向六祖禮拜。六祖說：『你這遲鈍的阿師，禮拜做什麼？』禪師說：『我所講的經論，總以為沒有人能比得上。今天被大師您一問，平生的功業，一時像冰雪消融一樣。』於是禮謝後退下，隱居在洪州（今江西南昌）西山，從此再也沒有訊息。', '', '黑眼和尚', '', '有僧人問：『如何是不出世的老師？』和尚說：『善財（Sudhana）童子的拄杖子。』問：『什麼是佛法的大意？』和尚說：『十年賣炭的漢子，不知道秤桿上的星。』', '', '米嶺和尚', '', '有僧人問：『什麼是衲衣（僧人的粗布衣服）下的事？』和尚說：『醜陋任憑你們嫌棄，不沾染雲霞的顏色。』和尚將要示寂（去世）時，留下偈語說：『祖祖不思議，不許常住世。大眾審思惟，畢竟祇這是。』說完就去世了。', '', '齊峰和尚', '', '龐居士（Layman Pang）來拜訪。和尚說：『俗人頻頻進入僧院，想要討個什麼？』龐居士回頭看看兩邊的人說：『誰這麼說？』和尚就呵斥他。龐居士說：『就在這裡。』和尚說：『莫非是當陽（比喻關鍵處）道么？』龐居士說：『背後底聻？』和尚回頭看。龐居士說：『草賊大敗。』龐居士反過來問：『從這裡到峰頂有幾里路？』和尚說：『什麼地方去來？』龐居士說：『可謂峻硬不得問著。』和尚說：『是多少？』龐居士說：『一二三。』和尚說：『四五六。』龐居士說：『為什麼不說七？』和尚說：『才說七，便有八。』龐居士說：『住得也。』和尚說：『一任添取。』龐居士喝一聲便出去，和尚隨後也喝一聲。', '', '大陽和尚', '', '因為伊禪師（Zen Master Yi）相見，就問：『伊禪（Zen Yi）近日有一般知識，向目前指，教人了取目前事，作這個為人，還會文彩未兆時也無？』（是否瞭解在文字和色彩尚未顯現時的狀態？）伊禪師說：『擬向這裡致一問，不知可否。』（我想在這裡提一個問題，不知道是否可以？）和尚說：『答汝已了，莫道可否。』（我已經回答你了，不要說可以不可以。）伊禪師說：『還識得目前也未？』（你還認識現在的情況嗎？）' ], "english_translations": [ 'Then the master suddenly awakened, and bowed to the Sixth Patriarch. The Patriarch said, \'What are you bowing for, you dull-witted teacher?\'. The master said, \'I thought no one could match my lectures on the sutras and treatises. Today, after being questioned by you, Master, my lifelong achievements have melted away like ice.\' He bowed in gratitude and withdrew, then went into seclusion in the Western Mountains of Hongzhou (present-day Nanchang, Jiangxi), and was never heard from again.', '', 'Black-Eyed Monk', '', 'A monk asked, \'What is a teacher who does not appear in the world?\'. The master said, \'Sudhana\'s (Shancai) walking stick.\' Asked, \'What is the great meaning of the Buddha-dharma?\'. The master said, \'A charcoal seller of ten years does not know the stars on the steelyard.\'', '', 'Monk Miling', '', 'A monk asked, \'What is the matter beneath the kasaya (a monk\'s coarse cloth robe)?\'. The master said, \'Ugly, let people dislike it, it does not bear the colors of clouds and mist.\' When the master was about to enter parinirvana (pass away), he left a verse saying, \'The ancestors are inconceivable, they are not allowed to dwell in the world permanently. The assembly should carefully consider, ultimately, it is just this.\' After speaking, he passed away.', '', 'Monk Qifeng', '', 'Layman Pang (Pang Ju-shi) came to visit. The master said, \'Laypeople frequently enter monasteries, what are they seeking?\'. Layman Pang looked around at the people on both sides and said, \'Who said that?\'. The master then rebuked him. Layman Pang said, \'It\'s right here.\'. The master said, \'Could it be the Dangyang (a metaphor for the crucial point) way?\'. Layman Pang said, \'What about what\'s behind?\'. The master turned his head to look. Layman Pang said, \'The bandit army is utterly defeated.\' Layman Pang then asked, \'How many miles is it from here to the summit?\'. The master said, \'Where are you coming from?\'. Layman Pang said, \'It can be said to be too steep and hard to ask about.\'. The master said, \'How much is it?\'. Layman Pang said, \'One, two, three.\'. The master said, \'Four, five, six.\'. Layman Pang said, \'Why not say seven?\'. The master said, \'As soon as you say seven, there will be eight.\'. Layman Pang said, \'It can be stopped.\'. The master said, \'Add as much as you like.\'. Layman Pang shouted and went out, and the master shouted after him.', '', 'Monk Dayang', '', 'Because Zen Master Yi (Yi Chanshi) met him, he asked, \'Recently, Zen Yi (Yi Chan) has a kind of knowledge, pointing to the present, teaching people to grasp the present matter, doing this as a person, does he also understand the state when writing and color have not yet appeared?\'. Zen Master Yi said, \'I intend to ask a question here, I don\'t know if it is possible.\'. The master said, \'I have already answered you, don\'t say whether it is possible or not.\'. Zen Master Yi said, \'Do you still recognize the current situation?\'' ] }
曰。若是目前。作么生識。曰要且遭人檢點。師曰誰。曰某甲。師便喝。伊退步而立。師曰。汝祇解瞻前。不解顧后。曰雪上更加霜。師曰。彼此無便宜。
幽州紅螺山和尚
有頌示門人曰。紅螺山子近邊夷。度得之流半是奚。共語問酬都不會。可憐祇解那斯祁。
百靈和尚
一日與龐居士。路次相逢。問曰。南嶽得力句。還曾舉向人也無。士曰。曾舉來。師曰。舉向甚麼人。士以手自指曰。龐公。師曰。直是妙德空生。也讚歎不及。士卻問。阿師得力句是誰得知。師戴笠子便行。士曰。善為道路。師更不回首。
鎮州金牛和尚
每自做飯供養眾僧。至齋時。舁飯桶。到堂前作舞。呵呵大笑曰。菩薩子吃飯來(僧問長慶。古人撫掌喚僧吃飯意旨如何。慶雲。大似因齋慶贊。僧問大光。未審慶贊個甚麼。光作舞。僧禮拜。光云。這野狐精。東禪齊云。古人自出手作飯。舞了喚人來吃。意作么生。還會么。祇如長慶與大光。是明古人意。別為他分忻。今問上座。每日持缽掌盂時。迎來送去時。為當與古人一般。別有道理。若道別。且作么生得別來。若一般。恰到他舞。又被喚作野狐精。有會處么。若未會。行腳眼在甚麼處)。
洛京黑澗和尚
僧問。如何是密室。師曰
【現代漢語翻譯】 僧人問：『如果是目前（指當下），要如何認識？』 和尚說：『終究會被人檢點。』 僧人問：『是誰？』 和尚說：『某甲（我）。』 和尚便喝斥。僧人退後站立。 和尚說：『你只懂得瞻前，不懂得顧后。』 僧人說：『雪上更加霜。』 和尚說：『彼此都沒有便宜。』
幽州紅螺山和尚
有偈頌給門人說：『紅螺山子靠近邊遠地區，得度的弟子一半是奚人（古代少數民族）。和他們交談問答都不明白，可憐他們只懂得那斯祁（可能是某種方言或咒語）。』
百靈和尚
一天與龐居士（佛教居士）在路上相遇。龐居士問：『南嶽（地名）得力句，還曾向人提起過嗎？』 和尚說：『曾提起過。』 龐居士問：『向什麼人提起過？』 和尚用手指著自己說：『龐公（指自己）。』 和尚說：『即使是妙德（佛弟子名）和空生（佛弟子名），也讚歎不及。』 龐居士反問：『阿師（對僧人的尊稱）得力句是誰得知？』 和尚戴上斗笠就走了。 龐居士說：『善於趕路。』 和尚不再回頭。
鎮州金牛和尚
每次都自己做飯供養眾僧。到了齋飯時，抬著飯桶，到堂前跳舞，呵呵大笑說：『菩薩子（指僧人）吃飯來！』（僧人問長慶（禪師名）：古人拍手叫僧人吃飯，意旨如何？長慶說：大似因齋慶贊。僧人問大光（禪師名）：不知道慶贊些什麼？大光跳舞。僧人禮拜。大光說：這野狐精。東禪齊云（禪師名）：古人親自做飯，舞了叫人來吃，意作么生？會嗎？就像長慶與大光，是明白古人意，另外為他分忻。現在問上座（對僧人的尊稱）：每日持缽掌盂時，迎來送去時，是與古人一般，還是另有道理？如果說另有道理，那麼怎麼才能另有道理？如果說一般，恰到他舞，又被喚作野狐精。有會處嗎？如果未會，行腳眼在什麼地方？）
洛京黑澗和尚
僧人問：『如何是密室？』 和尚說：
【English Translation】 A monk asked: 'If it is the present moment (referring to the immediate now), how does one recognize it?' The monk replied: 'Ultimately, it will be scrutinized by someone.' The monk asked: 'Who?' The monk said: 'This humble self (me).' The monk then shouted. The monk stepped back and stood still. The monk said: 'You only know how to look forward, not how to look back.' The monk said: 'Adding frost to snow.' The monk said: 'Neither side gains any advantage.'
Monk of Honglu Mountain in Youzhou
He had a verse to show his disciples, saying: 'The monk of Honglu Mountain is near the borderlands; half of those who are saved are Xi people (an ancient ethnic minority). Conversing and answering questions with them is incomprehensible; pitifully, they only understand that Si Qi (possibly a dialect or mantra).'
Monk Bailing
One day, he met Layman Pang (a Buddhist layman) on the road. Layman Pang asked: 'The powerful saying of Nanyue (place name), have you ever mentioned it to anyone?' The monk said: 'I have mentioned it.' Layman Pang asked: 'To whom did you mention it?' The monk pointed to himself and said: 'Pang Gong (referring to himself).' The monk said: 'Even Maudgalyayana (a disciple of the Buddha) and Subhuti (a disciple of the Buddha) could not praise it enough.' Layman Pang asked in return: 'Who knows the powerful saying of the teacher (a respectful term for a monk)?' The monk put on his bamboo hat and left. Layman Pang said: 'Good at traveling.' The monk did not turn back.
Monk Jinniu of Zhenzhou
He always cooked and provided food for the monks himself. When it was time for the meal, he carried the rice bucket, danced in front of the hall, and laughed loudly, saying: 'Bodhisattva's children (referring to the monks), come and eat!' (A monk asked Changqing (a Zen master): What is the meaning of the ancients clapping their hands and calling the monks to eat? Changqing said: It is very much like celebrating and praising because of the meal. A monk asked Daguang (a Zen master): I don't know what is being celebrated and praised? Daguang danced. The monk bowed. Daguang said: This wild fox spirit. Dongchan Qiyun (a Zen master) said: The ancients personally cooked the meal, danced, and called people to eat. What does it mean? Do you understand? Just like Changqing and Daguang, they understand the meaning of the ancients and separately share it for him. Now ask the senior monk (a respectful term for a monk): When you hold the bowl and alms bowl every day, when you welcome and send off, is it the same as the ancients, or is there another reason? If you say there is another reason, then how can there be another reason? If it is the same, just when he dances, he is called a wild fox spirit again. Is there a place to understand? If you don't understand, where are the eyes of the traveling monk?)
Monk Heijian of Luojing
A monk asked: 'What is the secret chamber?' The monk said:
。截耳臥街。曰。如何是密室中人。師乃換手槌胸。
利山和尚
僧問。眾色歸空。空歸何所。師曰。舌頭不出口。曰為甚麼不出口。師曰。內外一如故。問不歷僧祇獲法身。請師直指。師曰。子承父業。曰如何領會。師曰。貶剝不施。曰恁么則大眾有賴去也。師曰。大眾且置。作么生是法身。僧無對。師曰。汝問我與汝道。僧問。如何是法身。師曰。空華陽焰。問如何是西來意。師曰。不見如何。曰為甚麼如此。師曰。祇為如此。
韶州乳源和尚
上堂。西來的的意。不妨難道。眾中莫有道得者。出來試道看。時有僧出禮拜。師便打曰。是甚麼時節出頭來。便歸方丈。(僧舉似長慶。慶雲。不妨不妨。資福代云。為和尚不惜身命)仰山作沙彌時。唸經聲高。師咄曰。這沙彌。唸經恰似哭。曰慧寂祇恁么。未審和尚如何。師乃顧視。仰曰。若恁么與哭何異。師便休。
松山和尚
同龐居士喫茶。士舉橐子曰。人人盡有分。為甚麼道不得。師曰。祗為人人盡有。所以道不得。士曰。阿兄為甚麼卻道得。師曰。不可無言也。士曰。灼然灼然。師便喫茶。士曰。阿兄喫茶。為甚麼不揖客。師曰。誰。士曰龐公。師曰。何須更揖。后丹霞聞乃曰。若不是松山。幾被個老翁惑亂一上。士聞
【現代漢語翻譯】 現代漢語譯本：截耳（指僧人）躺在街上。有人問：『什麼是密室中的人？』 師父就換手捶胸。
利山和尚
有僧人問：『眾色歸於空，空又歸於何處？』 師父說：『舌頭不出口。』 僧人問：『為什麼不出口？』 師父說：『內外本來就是一樣的。』 又問：『不經歷僧祇（asaṃkhya，極長的時間單位）就能獲得法身（dharmakāya，佛的法性之身），請師父直接指點。』 師父說：『子承父業。』 僧人問：『如何領會？』 師父說：『貶低和褒揚都不施加。』 僧人說：『這樣說來，大眾就有依靠了。』 師父說：『大眾且放一邊，什麼是法身？』 僧人無言以對。 師父說：『你問我，我來告訴你。』 僧人問：『什麼是法身？』 師父說：『空中的花朵和陽光下的水汽。』 又問：『什麼是西來意（Bodhidharma（菩提達摩）從西方帶來的禪宗真意）？』 師父說：『不見如何。』 僧人問：『為什麼這樣說？』 師父說：『只因爲就是這樣。』
韶州乳源和尚
上堂說法時說：『西來的的意，不妨說難懂。 眾位之中有能說得出的嗎？ 出來試著說說看。』 當時有個僧人出來禮拜。 師父就打他說：『是什麼時候讓你出頭來的？』 隨即回到方丈（僧人住處）。（有僧人把這件事告訴長慶，長慶說：『不妨，不妨。』 資福代替長慶說：『爲了和尚不惜身命。』） 仰山（僧人名號）做沙彌（śrāmaṇera，出家男子）時，唸經聲音很大。 師父呵斥他說：『這沙彌，唸經就像哭一樣。』 仰山說：『慧寂（仰山自稱）就是這樣，不知道和尚您怎麼樣？』 師父就環顧四周。 仰山說：『如果這樣，那和哭有什麼區別？』 師父便不再說話。
松山和尚
同龐居士（在家修行者）一起喝茶。 龐居士舉起茶托說：『人人都有份，為什麼說不出來？』 師父說：『正因為人人都有，所以說不出來。』 龐居士說：『阿兄（對和尚的尊稱）為什麼卻說得出來？』 師父說：『不能沒有話說啊。』 龐居士說：『確實是這樣，確實是這樣。』 師父便喝茶。 龐居士說：『阿兄喝茶，為什麼不向客人作揖？』 師父說：『誰？』 龐居士說：『龐公（龐居士自稱）。』 師父說：『何須再作揖。』 後來丹霞（僧人名號）聽說了這件事，就說：『如果不是松山，幾乎被這個老翁迷惑了。』 龐居士聽說了
【English Translation】 English version: A monk with cut-off ears was lying on the street. Someone asked: 'What is a person in a secret chamber?' The master then switched hands and beat his chest.
Venerable Lishan
A monk asked: 'All forms return to emptiness, where does emptiness return?' The master said: 'The tongue does not exit the mouth.' The monk asked: 'Why does it not exit the mouth?' The master said: 'Inside and outside are originally the same.' He also asked: 'Without going through asaṃkhya (countless eons), one can attain the dharmakāya (body of the Dharma), please directly point it out, Master.' The master said: 'The son inherits the father's business.' The monk asked: 'How should I understand this?' The master said: 'Neither praise nor blame is applied.' The monk said: 'In that case, the assembly has something to rely on.' The master said: 'Let the assembly be for now, what is the dharmakāya?' The monk was speechless. The master said: 'You ask me, and I will tell you.' The monk asked: 'What is the dharmakāya?' The master said: 'Flowers in the air and mirages in the sun.' He also asked: 'What is the meaning of the Westward Transmission (Bodhidharma's intention in bringing Zen from the West)?' The master said: 'Not seeing, what about that?' The monk asked: 'Why is it like this?' The master said: 'Just because it is like this.'
Venerable Ruyuan of Shaozhou
When ascending the Dharma hall, he said: 'The true meaning of the Westward Transmission, it doesn't hurt to say it's difficult to understand. Is there anyone among you who can say it? Come out and try to say it.' At that time, a monk came out and bowed. The master then hit him and said: 'What time is it for you to come forward?' Then he returned to his abbot's quarters. (A monk told this to Changqing, who said: 'It doesn't matter, it doesn't matter.' Zifu said on behalf of Changqing: 'For the sake of the master, he doesn't spare his life.') When Yangshan (name of a monk) was a śrāmaṇera (novice monk), he chanted the scriptures loudly. The master scolded him and said: 'This śrāmaṇera, chanting the scriptures is just like crying.' Yangshan said: 'Huiji (Yangshan referring to himself) is just like this, I don't know what the master is like?' The master then looked around. Yangshan said: 'If it's like this, then what's the difference from crying?' The master then stopped speaking.
Venerable Songshan
He was drinking tea with Layman Pang (a lay practitioner). Layman Pang held up the tea tray and said: 'Everyone has a share, why can't they say it?' The master said: 'Precisely because everyone has it, they can't say it.' Layman Pang said: 'Why can you say it, brother (a respectful term for a monk)?' The master said: 'One cannot be without words.' Layman Pang said: 'Indeed, indeed.' The master then drank tea. Layman Pang said: 'Brother, you are drinking tea, why don't you bow to the guest?' The master said: 'Who?' Layman Pang said: 'Pang Gong (Layman Pang referring to himself).' The master said: 'Why is there a need to bow again?' Later, Danxia (name of a monk) heard about this and said: 'If it weren't for Songshan, he would have almost been confused by this old man.' Layman Pang heard about
之。乃令人傳語霞曰。何不會取未舉橐子時。
則川和尚
蜀人也。龐居士相看次。師曰。還記得見石頭時道理否。士曰。猶得阿師重舉在。師曰。情知久參事慢。士曰。阿師老耄。不啻龐公。師曰。二彼同時又爭幾許。士曰。龐公鮮健且勝阿師。師曰。不是勝我。祇欠汝個幞頭。士拈下幞頭曰。恰與師相似。師大笑而已。師摘茶次。士曰。法界不容身。師還見我否。師曰。不是老師。洎答公話。士曰。有問有答。蓋是尋常。師乃摘茶不聽。士曰。莫怪適來容易借問。師亦不顧。士喝曰。這無禮儀老漢。待我一一舉嚮明眼人。師乃拋卻茶籃。便歸方丈。
忻州打地和尚
自江西領旨。常晦其名。凡學者致問。唯以棒打地示之。時謂之打地和尚。一日被僧藏卻棒。然後致問。師但張其口。僧問門人曰。祇如和尚。每日有人問。便打地。意旨如何。門人即于灶內取柴一片。擲在釜中。
潭州秀溪和尚
谷山問。聲色純真。如何是道。師曰。亂道作么。山卻從東過西立。師曰。若不恁么。即禍事也。山又從西過東立。師乃下禪床。方行兩步。被谷山捉住曰。聲色純真事作么生。師便打一掌。山曰。三十年後。要個人下茶也無在。師曰。要谷山這漢作甚麼。山呵呵大笑。
江西椑
【現代漢語翻譯】 現代漢語譯本：
（禪師）於是讓人傳話給霞（不知何人）說：『為什麼不抓住還沒舉起算盤的時候（指事情發生之前）？』
則川和尚（Zechuan Heshang）
是四川人。龐居士（Pang Jushi，唐代著名佛教居士）前來看望他時，則川和尚問：『還記得見到石頭和尚（Shitou Heshang，唐代禪宗大師）時的道理嗎？』龐居士說：『還得阿師（對禪師的尊稱）您再次提起。』則川和尚說：『我知道你長期參禪，所以懈怠了。』龐居士說：『阿師您老眼昏花，不比龐公（指龐居士自己）。』則川和尚說：『我們兩個同時存在，又能差多少呢？』龐居士說：『龐公我身體健康，比阿師您強。』則川和尚說：『不是比我強，只是欠你一頂幞頭（古代男子戴的一種帽子）。』龐居士摘下幞頭說：『恰好和師父您相似。』則川和尚只是大笑。則川和尚採茶時，龐居士說：『法界（Dharma Realm，佛教宇宙觀中的一切存在）都容不下身，師父您還看得到我嗎？』則川和尚說：『如果不是老師，我就回答不了您的話。』龐居士說：『有問有答，這都是尋常。』則川和尚於是採茶不聽。龐居士說：『別怪我剛才輕易地問您。』則川和尚也不理睬。龐居士呵斥道：『這無禮儀的老漢，等我一一向明眼人（有智慧的人）說出來。』則川和尚於是拋下茶籃，便回方丈（禪房）。』
忻州打地和尚（Xinzhou Dadi Heshang）
從江西領悟佛法宗旨，常常隱瞞自己的名聲。凡是學佛的人前來請教，（和尚）只是用棒子打地來開示他們，當時人們稱他為打地和尚。有一天，有個僧人藏起了他的棒子，然後才來請教。（打地和尚）只是張開嘴巴。僧人問他的門人說：『就像和尚這樣，每天有人來問，就只是打地，他的意思是什麼？』門人就從灶里取出一片柴，扔進鍋里。
潭州秀溪和尚（Tanzhou Xiuxi Heshang）
谷山（Gushan，人名）問：『聲色純真，如何是道（Dao，真理）？』秀溪和尚說：『胡說八道什麼？』谷山卻從東邊走到西邊站著。秀溪和尚說：『如果不這樣，就是禍事了。』谷山又從西邊走到東邊站著。秀溪和尚於是下禪床，剛走了兩步，被谷山抓住說：『聲色純真的事是怎麼回事？』秀溪和尚便打了他一掌。谷山說：『三十年後，要找個人來下茶（指侍奉）恐怕都沒有了。』秀溪和尚說：『要谷山這人做什麼？』谷山呵呵大笑。
江西椑（Jiangxi Bei，地名）
【English Translation】 English version:
(The Chan master) then sent a message to Xia (unknown person), saying, 'Why not seize the moment before the abacus is raised (referring to before things happen)?'
Zechuan Heshang (Zen Master Zechuan)
Was a person from Sichuan. When Layman Pang (Pang Jushi, a famous Buddhist layman of the Tang Dynasty) came to visit him, Master Zechuan asked, 'Do you still remember the principle when you saw Shitou Heshang (Zen Master Shitou, a Chan master of the Tang Dynasty)?' Layman Pang said, 'I still need you, Master, to bring it up again.' Master Zechuan said, 'I know you have been practicing Chan for a long time, so you are lax.' Layman Pang said, 'Master, you are old and dim-sighted, not as good as Pang Gong (referring to Layman Pang himself).' Master Zechuan said, 'How much difference can there be between the two of us existing at the same time?' Layman Pang said, 'I, Pang Gong, am healthy and stronger than you, Master.' Master Zechuan said, 'It's not that you are stronger than me, it's just that you owe me a futou (a type of hat worn by men in ancient times).' Layman Pang took off his futou and said, 'It's just like you, Master.' Master Zechuan just laughed. When Master Zechuan was picking tea, Layman Pang said, 'The Dharma Realm (Buddhist cosmology of all existence) cannot accommodate the body, can you still see me, Master?' Master Zechuan said, 'If it weren't for being a teacher, I wouldn't be able to answer your words.' Layman Pang said, 'Asking and answering, these are all ordinary.' Master Zechuan then picked tea and did not listen. Layman Pang said, 'Don't blame me for asking you so easily just now.' Master Zechuan also ignored him. Layman Pang scolded, 'This rude old man, I will tell everyone to the discerning people (wise people) one by one.' Master Zechuan then threw down the tea basket and returned to his abbot's room (Chan room).'
Xinzhou Dadi Heshang (Xinzhou Ground-Hitting Monk)
Having received the Dharma from Jiangxi, he often concealed his name. Whenever students came to inquire, (the monk) would only strike the ground with a stick to instruct them, and at that time people called him the Ground-Hitting Monk. One day, a monk hid his stick and then came to inquire. (The Ground-Hitting Monk) only opened his mouth. The monk asked his disciples, 'Just like the monk, every day someone comes to ask, and he just hits the ground, what does he mean?' The disciple took a piece of firewood from the stove and threw it into the pot.
Tanzhou Xiuxi Heshang (Tanzhou Xiuxi Monk)
Gushan (personal name) asked, 'Sound and color are pure and true, what is the Dao (Truth)?' Master Xiuxi said, 'What nonsense are you talking about?' Gushan walked from east to west and stood there. Master Xiuxi said, 'If it weren't like this, it would be a disaster.' Gushan walked from west to east again and stood there. Master Xiuxi then got off the meditation bed, and after taking two steps, Gushan grabbed him and said, 'What is the matter of pure sound and color?' Master Xiuxi slapped him. Gushan said, 'Thirty years later, I'm afraid there won't be anyone to serve tea (referring to serving).' Master Xiuxi said, 'What do we need this Gushan for?' Gushan laughed heartily.
Jiangxi Bei (place name in Jiangxi)
樹和尚
臥次。道吾近前。牽被覆之。師曰作么。吾曰蓋覆。師曰。臥底是。坐底是。吾曰。不在這兩處。師曰。爭奈蓋覆何。吾曰。莫亂道。師向火次。吾問作么。師曰和合。吾曰。恁么即當頭脫去也。師曰。隔闊來多少時邪。吾便拂袖而去。吾一日從外歸。師問。甚麼處去來。吾曰。親近來。師曰。用簸這兩片皮作么。吾曰借。師曰。他有從汝借。無作么生。吾曰。祇為有所以借。
京兆草堂和尚
自罷參大寂。至海昌和尚處。昌問。甚麼處來。師曰。道場來。昌曰。這裡是甚麼處。師曰。賊不打貧人家。僧問。未有一法時。此身在甚麼處。師作一圓相。于中書身字。
洞安和尚
有僧辭。師曰。甚麼處去。曰本無所去。師曰。善為阇黎。曰不敢。師曰。到諸方分明舉似。僧侍立次。師問。今日是幾。曰不知。師曰。我卻記得。曰今日是幾。師曰。今日昏晦。
京兆興平和尚
洞山來禮拜。師曰。莫禮老朽。山曰。禮非老朽。師曰。非老朽者不受禮。山曰。他亦不止。洞山卻問。如何是古佛心。師曰。即汝心是。山曰。雖然如此。猶是某甲疑處。師曰。若恁么即問取木人去。山曰。某甲有一句子。不借諸聖口。師曰。汝試道看。山曰。不是某甲。山辭。師曰。甚麼處
【現代漢語翻譯】 現代漢語譯本 樹和尚
道吾在和尚睡覺時走上前，拉過被子給他蓋上。樹和尚問：『作甚麼？』（做什麼？） 道吾回答：『蓋被。』 樹和尚說：『躺著的時候需要蓋被，坐著的時候也需要蓋被？』 道吾回答：『不在這兩種情況下。』 樹和尚說：『既然如此，那蓋被又是為何？』 道吾說：『不要胡說。』 樹和尚在烤火時，道吾問：『作甚麼？』（做什麼？） 樹和尚說：『和合。』 道吾說：『這樣說來，豈不是當頭脫去？』 樹和尚說：『隔絕了多久了？』 道吾便拂袖而去。 道吾一日從外面回來，樹和尚問：『甚麼處去來？』（從哪裡回來？） 道吾說：『親近而來。』 樹和尚說：『用這兩片皮囊做什麼？』 道吾說：『借用。』 樹和尚說：『他有向你借用，沒有又該如何？』 道吾說：『正因為有，所以才借用。』
京兆草堂和尚
從大寂（指馬祖道一）處來到海昌和尚處，海昌問：『從哪裡來？』 草堂和尚說：『道場來。』 海昌說：『這裡是什麼地方？』 草堂和尚說：『賊不打貧人家。』 有僧人問：『未有一法時，此身在什麼地方？』 草堂和尚畫了一個圓相，在圓相中寫了一個『身』字。
洞安和尚
有僧人辭別，洞安和尚問：『什麼地方去？』 僧人說：『本無所去。』 洞安和尚說：『好好做你的阇黎（老師）。』 僧人說：『不敢當。』 洞安和尚說：『到各處去，分明地把這些話告訴別人。』 僧人侍立在一旁，洞安和尚問：『今日是幾號？』 僧人說：『不知道。』 洞安和尚說：『我卻記得。』 僧人問：『今日是幾號？』 洞安和尚說：『今日昏晦。』
京兆興平和尚
洞山來禮拜，興平和尚說：『不要禮拜老朽。』 洞山說：『禮拜的不是老朽。』 興平和尚說：『非老朽者不受禮。』 洞山說：『他亦不止。』 洞山反問道：『如何是古佛心？』 興平和尚說：『即汝心是。』（就是你的心） 洞山說：『雖然如此，猶是某甲疑處。』 興平和尚說：『若恁么即問取木人去。』（如果這樣，就去問木頭人吧） 洞山說：『某甲有一句子，不借諸聖口。』 興平和尚說：『汝試道看。』（你試著說來聽聽） 洞山說：『不是某甲。』 洞山辭別，興平和尚問：『甚麼處去？』（去哪裡？）
【English Translation】 English version Monk Shu (Tree)
Once, when the monk was lying down, Daowu approached and pulled the blanket over him. The monk asked, 'What are you doing?' Daowu replied, 'Covering you with the blanket.' The monk said, 'Is it necessary to cover with a blanket when lying down, and also when sitting?' Daowu replied, 'It's not in either of those situations.' The monk said, 'If that's the case, then why cover me?' Daowu said, 'Don't talk nonsense.' Once, when the monk was warming himself by the fire, Daowu asked, 'What are you doing?' The monk said, 'Harmonizing.' Daowu said, 'In that case, isn't that cutting off the head?' The monk said, 'How long has it been since we've been separated?' Daowu then flicked his sleeve and left. One day, Daowu returned from outside, and the monk asked, 'Where have you been?' Daowu said, 'Coming from being close.' The monk said, 'What are you doing with these two pieces of skin?' Daowu said, 'Borrowing them.' The monk said, 'If he has borrowed from you, what if he doesn't?' Daowu said, 'Precisely because there is, that's why I borrow.'
Monk Caotang (Grass Hut) of Jingzhao
From Daji (Mazu Daoyi) he went to where Monk Haichang was. Haichang asked, 'Where do you come from?' The monk Caotang said, 'From the Bodhimanda (place of enlightenment).' Haichang said, 'What place is this?' The monk Caotang said, 'Thieves don't rob poor families.' A monk asked, 'When there is not a single dharma (teaching), where is this body?' The monk Caotang drew a circle, and in the middle of the circle, he wrote the character 'body'.
Monk Dongan
A monk was taking his leave. The monk Dongan asked, 'Where are you going?' The monk said, 'Originally, there is nowhere to go.' The monk Dongan said, 'Be a good acharya (teacher).' The monk said, 'I dare not.' The monk Dongan said, 'Go to various places and clearly tell others these words.' A monk was standing in attendance. The monk Dongan asked, 'What day is it today?' The monk said, 'I don't know.' The monk Dongan said, 'I remember.' The monk asked, 'What day is it today?' The monk Dongan said, 'Today is dark and obscure.'
Monk Xingping of Jingzhao
Dongshan came to pay respects. The monk Xingping said, 'Don't pay respects to this old and decaying one.' Dongshan said, 'I am not paying respects to the old and decaying one.' The monk Xingping said, 'The one who is not old and decaying does not receive respects.' Dongshan said, 'He also does not stop.' Dongshan then asked, 'What is the mind of the ancient Buddha?' The monk Xingping said, 'It is your mind.' Dongshan said, 'Although it is like this, it is still a place of doubt for me.' The monk Xingping said, 'If that's the case, then go ask a wooden man.' Dongshan said, 'I have a sentence that does not borrow the mouths of all the sages.' The monk Xingping said, 'Try to say it.' Dongshan said, 'It is not me.' Dongshan took his leave. The monk Xingping asked, 'Where are you going?'
去。山曰。㳂流無定止。師曰。法身㳂流。報身㳂流。山曰。總不作此解。師乃拊掌(保福云。洞山自是一家。乃別云。覓得幾人)。
逍遙和尚
鹿西和尚問。唸唸攀緣。心心永寂。師曰。昨晚也有人恁么道。西曰。道個甚麼。師曰不知。西曰請和尚說。師以拂子驀口打。西拂袖便出。師召眾曰。頂門上著眼。
福溪和尚
僧問。古鏡無瑕時如何。師良久。僧曰。師意如何。師曰。山僧耳背。僧再問。師曰。猶較些子。問如何是自己。師曰。你問甚麼。曰豈無方便。師曰。你適來問甚麼。曰得恁么顛倒。師曰。今日合吃山僧手裡棒。問緣散歸空。空歸何所。師乃召僧。僧應諾。師曰。空在何處。曰卻請和尚道。師曰。波斯吃胡椒。
洪州水潦和尚
初參馬祖。問曰。如何是西來的的意。祖曰。禮拜著。師才禮拜。祖乃當胸蹋倒。師大悟。起來拊掌。呵呵大笑曰。也大奇。也大奇。百千三昧無量妙義。祇向一毫頭上。識得根源去。禮謝而退。住后每告眾曰。自從一吃馬祖蹋。直至如今笑不休。有僧作一圓相。以手撮向師身上。師乃三撥。亦作一圓相。卻指其僧。僧便禮拜。師打曰。這虛頭漢。問如何是沙門行。師曰。動則影現。覺則冰生。問如何是佛法大意。師乃拊掌呵呵大笑
【現代漢語翻譯】 現代漢語譯本： 去。（洞）山說：『隨波逐流沒有固定的停止。』 師父說：『法身隨波逐流，報身隨波逐流。』 （洞）山說：『總不這樣理解。』 師父於是拍手（保福說：『洞山自成一家，卻又說，能找到幾個人？』）。
逍遙和尚
鹿西和尚問：『唸唸攀緣，心心永寂。』 師父說：『昨晚也有人這麼說。』 （鹿）西說：『說了個什麼？』 師父說：『不知。』 （鹿）西說：『請和尚說。』 師父用拂子朝他口上打去。（鹿）西拂袖便走。 師父召集眾人說：『頂門上要長眼睛。』
福溪和尚
僧人問：『古鏡沒有瑕疵時如何？』 師父沉默良久。 僧人說：『師父的意思如何？』 師父說：『山僧我耳朵不好。』 僧人再次問。 師父說：『稍微好一些。』 問：『如何是自己？』 師父說：『你問什麼？』 （僧）說：『難道沒有方便法門嗎？』 師父說：『你剛才問什麼？』 （僧）說：『變得這麼顛倒。』 師父說：『今天該吃山僧我手裡的棒子。』 問：『緣散歸空，空歸何處？』 師父於是叫僧人。 僧人答應。 師父說：『空在哪裡？』 （僧）說：『請和尚說。』 師父說：『波斯人吃胡椒。』
洪州水潦和尚
當初參拜馬祖（禪宗大師）時，（水潦和尚）問道：『如何是西來的的意（達摩祖師從西天來此傳法的真意）？』 馬祖說：『禮拜著。』 （水潦和尚）才禮拜，馬祖就當胸把他踢倒。（水潦和尚）大悟，起來拍手，呵呵大笑說：『也太奇妙了，也太奇妙了。百千三昧（各種禪定境界），無量妙義，只向一毫頭上，識得根源去。』 禮謝而退。 住持一方后，（水潦和尚）常對眾人說：『自從一吃馬祖踢，直至如今笑不休。』 有僧人畫一個圓相，用手撮向師父身上。 師父就撥開三次，也畫一個圓相，卻指著那個僧人。 僧人便禮拜。 師父打他說：『這虛頭漢。』 問：『如何是沙門行（出家人的修行）？』 師父說：『動則影現，覺則冰生。』 問：『如何是佛法大意？』 師父於是拍手呵呵大笑。
【English Translation】 English version: Qu.(Dong)shan said, 'Following the stream without a fixed stop.' The master said, 'The Dharmakaya (法身) [Dharma body] follows the stream, the Sambhogakaya (報身) [reward body] follows the stream.' (Dong)shan said, 'I don't understand it that way at all.' The master then clapped his hands (Baofu said, 'Dongshan is a school of its own, but he also says, 'How many people can be found?').
Monk Xiaoyao
Monk Luxi asked, 'Thought after thought clinging, heart after heart eternally silent.' The master said, 'Someone said that last night too.' (Lu) Xi said, 'Said what?' The master said, 'I don't know.' (Lu) Xi said, 'Please, Master, tell me.' The master struck him in the mouth with a whisk. (Lu) Xi flicked his sleeve and left. The master summoned the assembly and said, 'Grow eyes on the top of your head.'
Monk Fuxi
A monk asked, 'What is it like when an ancient mirror is without flaw?' The master was silent for a long time. The monk said, 'What is the master's intention?' The master said, 'This mountain monk is hard of hearing.' The monk asked again. The master said, 'A little better.' Asked, 'What is oneself?' The master said, 'What are you asking?' (The monk) said, 'Is there no expedient means?' The master said, 'What did you ask just now?' (The monk) said, 'It's become so upside down.' The master said, 'Today you deserve to eat the mountain monk's stick.' Asked, 'When conditions scatter and return to emptiness, where does emptiness return?' The master then called out to the monk. The monk responded. The master said, 'Where is emptiness?' (The monk) said, 'Please, Master, tell me.' The master said, 'A Persian eats pepper.'
Monk Shuiliao of Hongzhou
When he first visited Mazu (馬祖) [a Chan master], (Shuiliao) asked, 'What is the meaning of the coming from the West (西來的的意) [the true meaning of Bodhidharma's coming from the West to transmit the Dharma]?' Mazu said, 'Worship!' As soon as (Shuiliao) bowed, Mazu kicked him to the ground in the chest. (Shuiliao) had a great awakening, got up, clapped his hands, and laughed loudly, saying, 'How wonderful, how wonderful! Hundreds of thousands of Samadhis (三昧) [various states of meditative absorption], countless wonderful meanings, only on the tip of a hair, one can recognize the source.' He bowed and withdrew. After residing in a monastery, (Shuiliao) often said to the assembly, 'Since receiving a kick from Mazu, I haven't stopped laughing until now.' A monk drew a circle and pointed it at the master with his hand. The master brushed it away three times, also drew a circle, and pointed at that monk. The monk then bowed. The master hit him and said, 'This empty-headed fellow!' Asked, 'What is the practice of a Shramana (沙門行) [a monastic's practice]?' The master said, 'When there is movement, a shadow appears; when there is awareness, ice is born.' Asked, 'What is the great meaning of the Buddha-dharma?' The master then clapped his hands and laughed loudly.
。凡接機大約如此。
浮杯和尚
凌行婆來禮拜。師與坐喫茶。婆乃問。盡力道不得底句。分付阿誰。師曰。浮杯無剩語。婆曰。未到浮杯。不妨疑著。師曰。別有長處。不妨拈出。婆斂手哭曰。蒼天中更添冤苦。師無語。婆曰。語不知偏正。理不識倒邪。為人即禍生。後有僧舉似南泉。泉曰。苦哉浮杯。被這老婆摧折一上。婆后聞笑曰。王老師猶少機關在。澄一禪客逢見行婆。便問。怎生是南泉猶少機關在。婆乃哭曰。可悲可痛。一罔措。婆曰會么。一合掌而立。婆曰。伎死禪和。如麻似粟。一舉似趙州。州曰。我若見這臭老婆。問教口啞。一曰。未審和尚怎生問他。州便打。一曰。為甚麼卻打某甲。州曰。似這伎死漢。不打更待幾時。連打數棒。婆聞卻曰。趙州合吃婆手裡棒。后僧舉似趙州。州哭曰。可悲可痛。婆聞此語。合掌嘆曰。趙州眼光爍破四天下。州令僧問。如何是趙州眼。婆乃豎起拳頭。僧回舉似趙州。州作偈曰。當機覿面提。覿面當機疾。報汝凌行婆。哭聲何得失。婆以偈答曰。哭聲師已曉。已曉復誰知。當時摩竭國。幾喪目前機。
潭州龍山和尚(亦云隱山)
問僧甚麼處來。曰老宿處來。師曰。老宿有何言句。曰說則千句萬句。不說則一字也無。師曰。恁么則蠅子放卵
【現代漢語翻譯】 現代漢語譯本： 大致的接機儀式就是這樣。
浮杯和尚
凌行婆前來禮拜。和尚讓她坐下喝茶。凌行婆於是問道：『用盡全力也無法說出的那句話，交付給誰了？』和尚說：『浮杯（和尚名號）沒有多餘的話。』凌行婆說：『還沒到浮杯的境界，不妨懷疑著。』和尚說：『另有長處，不妨拿出來。』凌行婆拱手哭著說：『蒼天之中更增添冤屈和痛苦。』和尚沒有說話。凌行婆說：『說話不知偏正，理不識倒邪，為人處世就會招來禍患。』後來有僧人把這件事告訴南泉（禪師名號）。南泉說：『可悲啊，浮杯，被這老太婆摧殘了一番。』凌行婆後來聽了笑著說：『王老師（南泉禪師俗姓王）還缺少一些機巧。』澄一禪客遇到凌行婆，便問：『怎樣是南泉還缺少機巧？』凌行婆便哭著說：『可悲可痛。』澄一不知所措。凌行婆說：『會了嗎？』澄一合掌而立。凌行婆說：『裝死的禪和子，多如麻粟。』澄一將此事告訴趙州（禪師名號）。趙州說：『我如果見到這臭老太婆，要問得她說不出話來。』澄一說：『不知和尚您要怎樣問她？』趙州便打了他。澄一說：『為什麼卻打我？』趙州說：『像你這種裝死的傢伙，不打還要等到什麼時候？』連續打了好幾棒。凌行婆聽了卻說：『趙州應該吃我手裡的棒子。』後來有僧人把這話告訴趙州。趙州哭著說：『可悲可痛。』凌行婆聽了這話，合掌嘆道：『趙州眼光照破四天下。』趙州讓僧人問：『如何是趙州眼？』凌行婆便豎起拳頭。僧人回去告訴趙州。趙州作偈說：『當機立斷，面對面提問，面對面抓住時機要迅速。告訴你凌行婆，哭聲有什麼得失？』凌行婆用偈回答說：『哭聲老師已經明白，已經明白又有誰知道？當時摩竭國（古印度國名），幾乎喪失了眼前的機會。』
潭州龍山和尚（也叫隱山）
問僧人從哪裡來。僧人說：『從老宿（老修行）那裡來。』和尚說：『老宿有什麼言語？』僧人說：『說起來千句萬句，不說則一字也沒有。』和尚說：『這樣說來，就像蒼蠅放卵一樣。』
【English Translation】 English version: The general welcoming ceremony is roughly like this.
Monk Fubei (Monk's name)
Ling Xingpo came to pay respects. The master offered her a seat and tea. Xingpo then asked, 'To whom is that phrase that cannot be uttered even with all one's strength entrusted?' The master said, 'Fubei (Monk's name) has no superfluous words.' Xingpo said, 'Not yet having reached Fubei, it doesn't hurt to be suspicious.' The master said, 'There are other strengths, it doesn't hurt to bring them out.' Xingpo clasped her hands and cried, saying, 'Adding more grievances and suffering in the heavens.' The master was silent. Xingpo said, 'Speaking without knowing what is right or wrong, reasoning without recognizing what is inverted or perverse, dealing with people will bring disaster.' Later, a monk told Nanquan (Zen master's name) about this. Nanquan said, 'Pitiful, Fubei, to be tormented by this old woman.' Ling Xingpo later heard this and laughed, saying, 'Teacher Wang (Nanquan Zen master's surname was Wang) still lacks some skill.' Zen traveler Chengyi met Xingpo and asked, 'What is it that Nanquan still lacks?' Xingpo then cried, saying, 'How sad, how painful.' Chengyi was at a loss. Xingpo said, 'Do you understand?' Chengyi put his palms together and stood. Xingpo said, 'Zen monks who pretend to be dead are as numerous as hemp and millet.' Chengyi told Zhao Zhou (Zen master's name) about this. Zhao Zhou said, 'If I see this stinky old woman, I will ask her until she is speechless.' Chengyi said, 'I don't know how the master would ask her?' Zhao Zhou then hit him. Chengyi said, 'Why are you hitting me?' Zhao Zhou said, 'For a deadbeat like you, if I don't hit you, when will I?' He hit him several times in a row. Xingpo heard this and said, 'Zhao Zhou deserves to be hit by my stick.' Later, a monk told Zhao Zhou about this. Zhao Zhou cried, saying, 'How sad, how painful.' Ling Xingpo heard this and clasped her hands, exclaiming, 'Zhao Zhou's eyes shine through the four universes.' Zhao Zhou told a monk to ask, 'What is Zhao Zhou's eye?' Ling Xingpo then raised her fist. The monk went back and told Zhao Zhou. Zhao Zhou composed a verse, saying, 'Seize the opportunity, ask face to face, seize the opportunity face to face quickly. Tell Ling Xingpo, what are the gains and losses of crying?' Xingpo replied with a verse, saying, 'The teacher already understands the sound of crying, who knows again after understanding? At that time, in Magadha (ancient Indian kingdom), the opportunity before one's eyes was almost lost.'
Tanzhou Longshan Monk (also called Yinshan)
Asked a monk where he came from. The monk said, 'From the old ascetic (old practitioner).' The master said, 'What words does the old ascetic have?' The monk said, 'Speaking, there are thousands of sentences, but not speaking, there is not a single word.' The master said, 'In that case, it's like flies laying eggs.'
。僧禮拜。師便打。洞山與密師伯經由。見溪流菜葉。洞曰。深山無人。因何有菜隨流。莫有道人居否。乃共議。撥草溪行。五七里間。忽見師。羸形異貌。放下行李問訊。師曰。此山無路。阇黎從何處來。洞曰。無路且置。和尚從何而入。師曰。我不從雲水來。洞曰。和尚住此山多少時邪。師曰。春秋不涉。洞曰。和尚先住。此山先住。師曰。不知。洞曰。為甚麼不知。師曰。我不從人天來。洞曰。和尚得何道理。便住此山。師曰。我見兩個泥牛斗入海。直至於今絕訊息。洞山始具威儀禮拜。便問。如何是主中賓。師曰。青山覆白雲。曰如何是賓中主。師曰。長年不出戶。曰賓主相去幾何。師曰。長江水上波。曰賓主相見有何言說。師曰。清風拂白月。洞山辭退。師乃述偈曰。三間茅屋從來住。一道神光萬境閑。莫把是非來辨我。浮生穿鑿不相關。因茲燒庵。入深山不見。後人號為隱山和尚。
襄州居士龐蘊者
衡州衡陽縣人也。字道玄。世本儒業。少悟塵勞。志求真諦。唐貞元初。謁石頭乃問。不與萬法為侶者。是甚麼人。頭以手掩其口。豁然有省。后與丹霞為友。一日石頭問曰。子見老僧以來。日用事作么生。士曰。若問日用事。即無開口處。乃呈偈曰。日用事無別。唯吾自偶諧。頭頭非取捨。處
【現代漢語翻譯】 現代漢語譯本： 僧人上前禮拜，隱山和尚便打他。洞山（Dongshan，人名）與密師伯（Mishi Bo，人名）經過這裡，看見溪流中有菜葉。洞山說：『深山裡沒有人，為什麼會有菜隨水流下來？莫非有道人居住？』於是共同商議，撥開草叢沿著溪流走了五六里路，忽然看見隱山和尚，形容枯槁，相貌奇異。他們放下行李上前問訊。隱山和尚說：『此山沒有路，你們從哪裡來？』洞山說：『有沒有路暫且不說，和尚您是從哪裡進來的？』隱山和尚說：『我不從雲水而來。』洞山說：『和尚您住在這山裡多久了？』隱山和尚說：『不記歲月。』洞山說：『是和尚先住在這裡，還是這座山先存在？』隱山和尚說：『不知道。』洞山說：『為什麼不知道？』隱山和尚說：『我不從人天而來。』洞山說：『和尚您得到了什麼道理，便住在這山裡？』隱山和尚說：『我看見兩個泥牛相鬥，一起掉入大海，直到如今都沒有訊息。』洞山這才整肅衣冠，恭敬禮拜，便問：『如何是主中賓？』隱山和尚說：『青山覆蓋白雲。』洞山問：『如何是賓中主？』隱山和尚說：『長年不出戶。』洞山問：『賓與主相距多遠？』隱山和尚說：『長江水上波。』洞山問：『賓主相見有什麼話說？』隱山和尚說：『清風拂白月。』洞山告辭離開。隱山和尚於是作偈說：『三間茅屋從來住，一道神光萬境閑。莫把是非來辨我，浮生穿鑿不相關。』因此燒燬茅庵，進入深山不再出現。後人稱他為隱山和尚（Yinshan Heshang，稱號）。
襄州（Xiangzhou，地名）居士龐蘊（Pang Yun，人名），
是衡州（Hengzhou，地名）衡陽縣（Hengyang Xian，地名）人，字道玄（Daoxuan，字）。世代以儒學為業。年輕時覺悟到世俗的勞苦，立志尋求真諦。唐朝貞元初年，拜訪石頭（Shitou，人名），問道：『不與萬法為伴侶的，是什麼人？』石頭用手摀住他的嘴，龐蘊豁然開悟。後來與丹霞（Danxia，人名）為友。一天，石頭問他說：『你自從見到老僧以來，每天的日常事務是怎樣做的？』龐蘊說：『如果問我每天的日常事務，我就無從開口。』於是呈上一偈說：『日用事無別，唯吾自偶諧。頭頭非取捨，處處
【English Translation】 English version: A monk prostrated himself. The master (Yinshan Heshang) immediately struck him. Dongshan (Dongshan, a name) and Mishi Bo (Mishi Bo, a name) were passing by. They saw vegetable leaves floating in the stream. Dongshan said, 'There are no people in this deep mountain. Why are there vegetables floating in the stream? Could there be a Taoist living here?' So they discussed it together, pushed through the grass and walked along the stream for five or six li. Suddenly, they saw the master, emaciated and with an unusual appearance. They put down their luggage and paid their respects. The master said, 'There is no road in this mountain. Where did you come from?' Dongshan said, 'Let's put aside whether there is a road or not. Where did you enter from, venerable monk?' The master said, 'I did not come from clouds and water.' Dongshan said, 'How long have you lived in this mountain, venerable monk?' The master said, 'I do not keep track of the years.' Dongshan said, 'Did the venerable monk live here first, or did this mountain exist first?' The master said, 'I do not know.' Dongshan said, 'Why do you not know?' The master said, 'I did not come from humans or gods.' Dongshan said, 'What principle did the venerable monk attain to, that you live in this mountain?' The master said, 'I saw two mud oxen fighting and entering the sea. Until now, there has been no news of them.' Dongshan then arranged his robes and respectfully bowed, and asked, 'What is the guest within the host?' The master said, 'Green mountains cover white clouds.' Dongshan asked, 'What is the host within the guest?' The master said, 'Living for years without leaving the house.' Dongshan asked, 'How far apart are the guest and the host?' The master said, 'Waves on the Yangtze River.' Dongshan asked, 'What words are spoken when the guest and host meet?' The master said, 'A clear breeze brushes the white moon.' Dongshan took his leave. The master then composed a verse, saying, 'Three thatched huts have always been my home, A single divine light illuminates myriad realms. Do not use right and wrong to judge me, Mundane affairs and contrived efforts are unrelated.' Because of this, he burned down his hermitage and entered deep into the mountains, never to be seen again. Later generations called him Yinshan Heshang (Yinshan Heshang, a title).
Pang Yun (Pang Yun, a name), a lay Buddhist of Xiangzhou (Xiangzhou, a place name),
was a native of Hengyang County (Hengyang Xian, a place name) in Hengzhou (Hengzhou, a place name), with the courtesy name Daoxuan (Daoxuan, a courtesy name). His family had been Confucian scholars for generations. In his youth, he awakened to the toils of the world and resolved to seek the true meaning. In the early years of the Zhenyuan era of the Tang Dynasty, he visited Shitou (Shitou, a name) and asked, 'What kind of person is it who does not associate with the myriad dharmas?' Shitou covered his mouth with his hand, and Pang Yun suddenly had an awakening. Later, he became friends with Danxia (Danxia, a name). One day, Shitou asked him, 'Since you met this old monk, how have you been handling your daily affairs?' Pang Yun said, 'If you ask me about my daily affairs, I have no way to open my mouth.' Then he presented a verse, saying, 'Daily affairs are no different, Only I myself happen to be in harmony. In every instance, there is no taking or rejecting, Everywhere'
處沒張乖。朱紫誰為號。丘山絕點埃。神通並妙用。運水及搬柴。頭然之曰。子以緇邪素邪。士曰。愿從所慕。遂不剃染。后參馬祖。問曰。不與萬法為侶者。是甚麼人。祖曰。待汝一口吸盡西江水。即向汝道。士于言下。頓領玄旨。乃留駐參承二載。有偈曰。有男不婚。有女不嫁。大家團欒頭。共說無生話。自爾機辯迅捷。諸方向之。因辭藥山。山命十禪客。相送至門首。士乃指空中雪曰。好雪片片不落別處。有全禪客曰。落在甚處。士遂與一掌。全曰。也不得草草。士曰。恁么稱禪客。閻羅老子未放你在。全曰。居士作么生。士又掌曰。眼見如盲。口說如啞。嘗游講肆。隨喜金剛經。至無我無人處。致問曰。座主既無我無人。是誰講誰聽。主無對。士曰。某甲雖是俗人。粗知信向。主曰。祇如居士意作么生。士以偈答曰。無我復無人。作么有疏親。勸君休歷座。不似直求真。金剛般若性。外絕一纖塵。我聞並信受。總是假名陳。主聞偈欣然仰嘆。居士所至之處。老宿多往復問酬。皆隨機應響。非格量軌轍之可拘也。元和中。北避襄漢。隨處而居。有女名靈照。常鬻竹漉籬。以供朝夕。士有偈曰。心如境亦如。無實亦無虛。有亦不管。無亦不拘。不是賢聖。了事凡夫。易復易。即此五蘊有真智。十方世界一乘同。無
【現代漢語翻譯】 現代漢語譯本： 張乖（姓名，不詳）。誰能被尊稱為朱紫（古代顯貴官服的代稱，這裡指高貴的人）？他的境界已達到丘山般的高度，沒有一絲塵埃。他的神通和妙用，體現在運水和搬柴這些日常瑣事中。 頭然（姓名，不詳）問他：『您是想出家為僧（緇，黑色僧衣），還是保持在家身份（素，白色俗服）？』 這位居士回答：『我願意追隨我所仰慕的。』 於是沒有剃度染衣。後來他參訪馬祖（馬祖道一禪師），問道：『不與萬法為伴侶的，是什麼樣的人？』 馬祖回答：『等你一口吸盡西江的水，我就告訴你。』 這位居士在聽聞此語的當下，立刻領悟了玄妙的旨意，於是留在馬祖處參學了兩年。他有一首偈語說：『有男不婚，有女不嫁，大家團聚在一起，共同談論無生之理。』 從此以後，他的機鋒辯才非常敏捷，各方人士都向他請教。後來他向藥山（藥山惟儼禪師）辭行，藥山命十位禪客送他到門口。這位居士指著空中的雪花說：『好雪片片，不落在別處。』 有一位全禪客問道：『落在什麼地方？』 這位居士就打了他一掌。全禪客說：『也不要這麼草率。』 居士說：『像你這樣稱作禪客，閻羅老子還不會放過你。』 全禪客問：『居士您怎麼說？』 居士又打了他一掌，說：『眼見如同盲人，口說如同啞巴。』 他曾經遊歷講經的場所，隨喜聽聞《金剛經》。聽到『無我無人』之處，他提問道：『座主既然說無我無人，是誰在講，誰在聽？』 座主無言以對。居士說：『我雖然是俗人，也略微知道一些信奉的方向。』 座主問：『那麼居士您是怎麼理解的呢？』 居士用一首偈語回答說：『無我復無人，怎麼會有疏遠和親近？勸您不要再到處講經，不如直接求真理。金剛般若的自性，對外隔絕一絲塵埃。我聽聞並信受，這些都是虛假的名稱。』 座主聽了偈語，欣然仰慕讚歎。居士所到之處，很多老修行都來往請教，他都能隨機應答，不拘泥於固定的模式。 元和年間，他爲了躲避戰亂，北遷到襄漢一帶，隨處居住。他有一個女兒名叫靈照，經常靠賣竹編的濾籬來維持生計。居士有一首偈語說：『心如境亦如，無實亦無虛。有也不管，無也不拘。不是賢聖，了事的凡夫。容易啊容易，這五蘊之中有真智慧。十方世界，一乘法相同，沒有……』
【English Translation】 English version: Zhang Guai (name unknown). Who can be honored as a 'Zhu Zi' (a term for high-ranking officials in ancient times, here referring to a noble person)? His state has reached the height of a hill, without a trace of dust. His supernatural powers and wonderful functions are reflected in daily tasks such as carrying water and chopping firewood. Tou Ran (name unknown) asked him: 'Do you want to become a monk (緇, black monastic robes), or maintain your lay status (素, white lay clothes)?' The layman replied: 'I wish to follow what I admire.' So he did not shave his head or dye his clothes. Later, he visited Mazu (Zen Master Mazu Daoyi) and asked: 'What kind of person does not associate with the myriad dharmas?' Mazu replied: 'When you have swallowed all the water of the West River in one gulp, I will tell you.' The layman immediately understood the profound meaning upon hearing these words, and stayed with Mazu to study for two years. He had a verse that said: 'Sons do not marry, daughters do not wed, everyone gathers together to talk about the principle of non-birth.' From then on, his wit and eloquence were very sharp, and people from all directions came to him for advice. Later, he bid farewell to Yaoshan (Zen Master Yaoshan Weiyan), who ordered ten Zen monks to see him off at the door. The layman pointed to the snowflakes in the sky and said: 'Good snowflakes, not falling elsewhere.' A Zen monk named Quan asked: 'Where are they falling?' The layman slapped him. Quan said: 'Don't be so hasty.' The layman said: 'Calling yourself a Zen monk like that, Yama (the King of Hell) will not let you go.' Quan asked: 'What do you say, layman?' The layman slapped him again and said: 'Seeing like a blind man, speaking like a mute.' He once visited places where scriptures were being lectured, and happily listened to the Diamond Sutra. When he heard the part about 'no self, no person,' he asked: 'Since the speaker says there is no self and no person, who is speaking and who is listening?' The speaker was speechless. The layman said: 'Although I am a layman, I know a little about the direction of faith.' The speaker asked: 'Then what is your understanding, layman?' The layman replied with a verse: 'No self and no person, how can there be estrangement and closeness? I advise you not to lecture everywhere, it is better to directly seek the truth. The nature of Diamond Prajna (wisdom), externally cuts off a single speck of dust. I hear and believe, these are all false names.' The speaker heard the verse and admired and praised him. Wherever the layman went, many old practitioners came to ask for advice, and he could respond appropriately, without being bound by fixed patterns. During the Yuanhe period, to escape the war, he moved north to the Xianghan area and lived wherever he could. He had a daughter named Lingzhao, who often made a living by selling bamboo filters. The layman had a verse that said: 'The mind is like the environment, both are like, neither real nor empty. Don't care about existence, don't be bound by non-existence. Not a sage, but an ordinary person who finishes things. Easy, easy, there is true wisdom in these five aggregates. The ten directions of the world, the One Vehicle (Ekayana) is the same, without...'
相法身豈有二。若舍煩惱人菩提。不知何方有佛地。護生須是殺。殺盡始安居。會得箇中意。鐵船水上浮。士坐次。問靈照曰。古人道。明明百草頭。明明祖師意。如何會。照曰。老老大大作這個語話。士曰。你作么生。照曰。明明百草頭。明明祖師意。士乃笑。士因賣漉籬。下橋吃撲。靈照見亦去爺邊倒。士曰。你作甚麼。照曰。見爺倒地。某甲相扶。士將入滅。謂靈照曰。視日早晚。及午以報。照遽報。日已中矣。而有蝕也。士出戶觀次。靈照即登父座。合掌坐亡。士笑曰。我女鋒捷矣。於是更延七日。州牧于公頔問疾次。士謂之曰。但願空諸所有。慎勿實諸所無。好住世間。皆如影響。言訖。枕于公膝而化。遺命焚棄江湖。緇白傷悼。謂禪門龐居士。即毗耶凈名矣有詩偈三百餘篇。傳於世。
五燈嚴統卷第三 卍新續藏第 80 冊 No. 1568 五燈嚴統(第1卷-第9卷)
五燈嚴統卷第四
南嶽下三世
百丈海禪師法嗣
洪州黃檗希運禪師
閩人也。幼于本州黃檗山出家。額間隆起如珠。音辭朗潤。志意沖澹。后游天臺逢一僧。與之言笑。如舊相識。熟視之。目光射人。乃偕行。屬澗水暴漲。捐笠植杖而止。其僧率師同渡。師曰。兄要渡自渡。彼即褰衣躡
【現代漢語翻譯】 相法身豈有二：從相上來觀察，法身難道會有兩個嗎？ 若舍煩惱人菩提：如果捨棄了有煩惱的人，哪裡還會有菩提（Bodhi，覺悟）？ 不知何方有佛地：不知道在什麼地方才會有佛的凈土。 護生須是殺：要保護生命，有時候必須殺戮。 殺盡始安居：只有殺盡了邪惡，才能得到安寧。 會得箇中意：如果領會了其中的真意。 鐵船水上浮：鐵船也能在水上漂浮（比喻不可能的事情也能變成可能）。 士坐次。問靈照曰：龐蘊（Pang Yun，唐代居士，字道玄）坐著，問靈照（Ling Zhao，龐蘊之女）說： 古人道。明明百草頭。明明祖師意。如何會：古人說，『明明百草頭，明明祖師意』，該如何理解？ 照曰。老老大大作這個語話：靈照說：老老實實地就這麼說。 士曰。你作么生：龐蘊說：你又是怎麼理解的？ 照曰。明明百草頭。明明祖師意：靈照說：『明明百草頭，明明祖師意』。 士乃笑：龐蘊於是笑了。 士因賣漉籬。下橋吃撲。靈照見亦去爺邊倒：龐蘊因為賣竹籬，下橋時跌倒了。靈照看見了，也跑到父親身邊一起倒下。 士曰。你作甚麼：龐蘊說：你做什麼？ 照曰。見爺倒地。某甲相扶：靈照說：看見父親跌倒了，我來扶你。 士將入滅。謂靈照曰：龐蘊將要圓寂，告訴靈照說： 視日早晚。及午以報：看看太陽的時間，到了中午就告訴我。 照遽報。日已中矣。而有蝕也：靈照立刻回報說：太陽已經到中午了，而且有日蝕。 士出戶觀次。靈照即登父座。合掌坐亡：龐蘊出門觀看，靈照就登上父親的座位，合掌坐化。 士笑曰。我女鋒捷矣：龐蘊笑著說：我的女兒真是敏捷啊！ 於是更延七日。州牧于公頔問疾次：於是又過了七天，州牧于公頔（Yu Gongdi）來問候他的病情。 士謂之曰。但願空諸所有。慎勿實諸所無：龐蘊對他說：但願把所有的一切都看空，謹慎不要把虛無的東西當真。 好住世間。皆如影響：好好地活在世間，一切都如幻影一般。 言訖。枕于公膝而化：說完，枕著于公頔的膝蓋圓寂了。 遺命焚棄江湖。緇白傷悼。謂禪門龐居士。即毗耶凈名矣有詩偈三百餘篇。傳於世：遺囑將遺體焚燒后撒入江湖。僧人和俗人都非常悲傷。認為禪門的龐居士，就是毗耶離城的維摩詰（Vimalakirti）啊！有詩偈三百多篇，流傳於世。 五燈嚴統卷第三 卍新續藏第 80 冊 No. 1568 五燈嚴統(第1卷-第9卷) 五燈嚴統卷第四 南嶽下三世 百丈海禪師法嗣 洪州黃檗希運禪師 閩人也。幼于本州黃檗山出家。額間隆起如珠。音辭朗潤。志意沖澹。后游天臺逢一僧。與之言笑。如舊相識。熟視之。目光射人。乃偕行。屬澗水暴漲。捐笠植杖而止。其僧率師同渡。師曰。兄要渡自渡。彼即褰衣躡
【English Translation】 How can the Dharmakaya (Dharmakaya, the body of the Dharma) be twofold? (implying it is one and indivisible) If one abandons sentient beings with afflictions to seek Bodhi (Bodhi, enlightenment), I do not know where to find the Buddha-land. To protect life, sometimes killing is necessary. Only by eliminating all evil can one find peace. If one understands the meaning within, An iron boat can float on water (metaphor for the impossible becoming possible). The Layman (Pang Yun, a lay Buddhist of the Tang Dynasty) was sitting when he asked Ling Zhao (Ling Zhao, Pang Yun's daughter): The ancients said, 'Clearly on the tip of every blade of grass, clearly the Patriarch's (Patriarch's, refers to the Zen patriarch) intention.' How should one understand this? Ling Zhao said: The old and great just speak these words. The Layman said: How do you understand it? Ling Zhao said: 'Clearly on the tip of every blade of grass, clearly the Patriarch's intention.' The Layman then laughed. The Layman, while selling bamboo sieves, fell while descending a bridge. Ling Zhao, seeing this, also went and fell beside her father. The Layman said: What are you doing? Ling Zhao said: Seeing father fall, I am here to support you. The Layman, about to enter Nirvana, said to Ling Zhao: Observe the time of day, and report when it is noon. Ling Zhao quickly reported: The sun is already at noon, and there is an eclipse. The Layman went out to observe. Ling Zhao then ascended her father's seat, joined her palms, and passed away in meditation. The Layman laughed and said: My daughter is quick-witted! Then, after another seven days, the Governor Yu Gongdi (Yu Gongdi) came to inquire about his illness. The Layman said to him: Only wish to empty all that exists, and be careful not to make real what is non-existent. Live well in the world, all is like an illusion. Having spoken, he rested his head on Yu Gongdi's lap and passed away. He left instructions to burn his remains and scatter them in the rivers and lakes. Monks and laypeople mourned him. They said that Layman Pang of the Zen school was none other than Vimalakirti (Vimalakirti) of Vaisali! He left over three hundred verses, which are passed down in the world. Wudeng Yantong, Volume 3 Supplement to the Buddhist Canon, Volume 80, No. 1568, Wudeng Yantong (Volumes 1-9) Wudeng Yantong, Volume 4 Three Generations Below Nanyue Dharma Successor of Zen Master Baizhang Hai Zen Master Huangbo Xiyun of Hongzhou He was a native of Fujian. He left home at Huangbo Mountain in his native prefecture at a young age. His forehead was raised like a pearl. His voice was clear and resonant. His will was calm and detached. Later, he met a monk while traveling in Tiantai. They spoke and laughed as if they had known each other before. He looked closely at him. His eyes were piercing. They traveled together. They encountered a sudden surge of water in a stream. He discarded his hat and planted his staff and stopped. The monk urged the master to cross with him. The master said: Brother, if you want to cross, cross yourself. He then lifted his clothes and stepped
波。若履平地。回顧曰。渡來渡來。師曰。咄這自了漢。吾早知。當斫汝脛。其僧嘆曰。真大乘法器。我所不及。言訖不見。師后游京師。因人啓發。乃往參百丈。丈問。巍巍堂堂從何方來。師曰。巍巍堂堂從嶺南來。丈曰。巍巍堂堂當爲何事。師曰。巍巍堂堂不為別事。便禮拜。問曰。從上宗乘如何指示。丈良久。師曰。不可教後人斷絕去也。丈曰。將謂汝是個人。乃起入方丈。師隨後入曰。某甲特來。丈曰。若爾則他后不得孤負吾。丈一日問師。甚麼處去來。曰大雄山下采菌子來。丈曰。還見大蟲么。師便作虎聲。丈拈斧作斫勢。師即打丈一摑。丈吟吟而笑便歸。上堂曰。大雄山下有一大蟲。汝等諸人也須好看。百丈老漢。今日親遭一口。師在南泉。普請擇菜次。泉問。甚麼處去。曰擇菜去。泉曰。將甚麼擇。師豎起刀。泉曰。祇解作賓。不解作主。師以刀點三下。泉曰。大家擇菜去。泉一日曰。老僧有牧牛歌。請長老和。師曰。某甲自有師在。師辭南泉。泉門送提起師笠曰。長老身材沒量大。笠子大小生。師曰。雖然如此。大千世界。總在里許。泉曰。王老師聻。師戴笠便行。師在鹽官殿上禮佛次。時唐宣宗為沙彌。問曰。不著佛求。不著法求。不著僧求。長老禮拜當何所求。師曰。不著佛求。不著法求。不著
【現代漢語翻譯】 現代漢語譯本 波（和尚名）。好像走在平地上一樣。回頭說：『渡過來，渡過來。』 馬祖道一禪師說：『呸！你這自以為是的人。我早就知道了，應當砍斷你的小腿。』 那和尚感嘆道：『真是大乘佛法的器皿，我比不上。』說完就不見了。 後來馬祖道一禪師遊歷京師，因為有人啓發，於是去參拜百丈懷海禪師。 百丈懷海禪師問：『氣宇軒昂，從哪裡來？』 馬祖道一禪師說：『氣宇軒昂，從嶺南來。』 百丈懷海禪師說：『氣宇軒昂，要做什麼事？』 馬祖道一禪師說：『氣宇軒昂，不做別的事。』便禮拜，問道：『從上以來，宗乘如何指示？』 百丈懷海禪師沉默了很久。 馬祖道一禪師說：『不可教後人斷絕了去啊。』 百丈懷海禪師說：『還以為你是個有見地的人。』於是起身進入方丈室。 馬祖道一禪師隨後進入說：『我特地來。』 百丈懷海禪師說：『如果這樣，那麼以後不得辜負我。』 馬祖道一禪師有一天問百丈懷海禪師：『什麼地方回來？』 百丈懷海禪師說：『大雄山下采蘑菇回來。』 馬祖道一禪師說：『還看見老虎了嗎？』 百丈懷海禪師便學老虎叫的聲音。 百丈懷海禪師拿起斧頭作砍的姿勢。 馬祖道一禪師就打了百丈懷海禪師一巴掌。 百丈懷海禪師哼哼地笑著便回去了，上堂說法時說：『大雄山下有一隻老虎，你們這些人也要好好看護。百丈老漢，今天親身遭它咬了一口。』 馬祖道一禪師在南泉普愿禪師那裡，大家一起擇菜的時候，南泉普愿禪師問：『什麼地方去？』 馬祖道一禪師說：『擇菜去。』 南泉普愿禪師說：『用什麼擇？』 馬祖道一禪師豎起刀。 南泉普愿禪師說：『只會做客人，不會做主人。』 馬祖道一禪師用刀點了三下。 南泉普愿禪師說：『大家擇菜去。』 南泉普愿禪師有一天說：『老僧有牧牛歌，請長老唱和。』 馬祖道一禪師說：『我自有老師在。』 馬祖道一禪師辭別南泉普愿禪師，南泉普愿禪師在門口送行，提起馬祖道一禪師的斗笠說：『長老身材沒量大，斗笠大小不合適。』 馬祖道一禪師說：『雖然如此，大千世界，總在這裡面。』 南泉普愿禪師說：『王老師怎麼樣了？（王老師指馬祖道一禪師）』 馬祖道一禪師戴上斗笠就走了。 馬祖道一禪師在鹽官（地名）殿上禮佛的時候，當時唐宣宗（皇帝名）還是個沙彌（小和尚）。 唐宣宗問道：『不執著于佛去求，不執著於法去求，不執著于僧去求，長老禮拜，應當求什麼？』 馬祖道一禪師說：『不執著于佛去求，不執著於法去求，不執著于僧去求。 』 English version Bo (a monk's name). As if walking on flat ground. Looking back and saying, 'Come over, come over.' Zen Master Mazu Daoyi said, 'Bah! You self-righteous person. I knew it long ago, I should cut off your calf.' The monk exclaimed, 'Truly a vessel of Mahayana Buddhism, I cannot compare.' After saying that, he disappeared. Later, Zen Master Mazu Daoyi traveled to the capital. Inspired by someone, he went to visit Zen Master Baizhang Huaihai. Zen Master Baizhang Huaihai asked, 'So majestic, where do you come from?' Zen Master Mazu Daoyi said, 'So majestic, I come from Lingnan.' Zen Master Baizhang Huaihai said, 'So majestic, what are you going to do?' Zen Master Mazu Daoyi said, 'So majestic, I'm not going to do anything else.' Then he bowed and asked, 'From the beginning, how is the supreme vehicle indicated?' Zen Master Baizhang Huaihai remained silent for a long time. Zen Master Mazu Daoyi said, 'It must not be allowed to be cut off by future generations.' Zen Master Baizhang Huaihai said, 'I thought you were a person with insight.' Then he got up and entered the abbot's room. Zen Master Mazu Daoyi followed him in and said, 'I came specifically.' Zen Master Baizhang Huaihai said, 'If so, then you must not let me down in the future.' One day, Zen Master Mazu Daoyi asked Zen Master Baizhang Huaihai, 'Where are you coming from?' Zen Master Baizhang Huaihai said, 'Coming back from picking mushrooms at the foot of Mount Daxiong.' Zen Master Mazu Daoyi said, 'Did you see a tiger?' Zen Master Baizhang Huaihai then imitated the sound of a tiger. Zen Master Baizhang Huaihai picked up an axe and made a chopping gesture. Zen Master Mazu Daoyi slapped Zen Master Baizhang Huaihai. Zen Master Baizhang Huaihai hummed and laughed and went back, saying in his Dharma talk, 'There is a tiger at the foot of Mount Daxiong, you all must take good care. Old man Baizhang, today he was bitten by it.' When Zen Master Mazu Daoyi was at Zen Master Nanquan Puyuan's place, everyone was picking vegetables together. Zen Master Nanquan Puyuan asked, 'Where are you going?' Zen Master Mazu Daoyi said, 'Going to pick vegetables.' Zen Master Nanquan Puyuan said, 'What are you using to pick?' Zen Master Mazu Daoyi held up a knife. Zen Master Nanquan Puyuan said, 'You only know how to be a guest, not how to be a host.' Zen Master Mazu Daoyi pointed the knife three times. Zen Master Nanquan Puyuan said, 'Let's all pick vegetables.' One day, Zen Master Nanquan Puyuan said, 'This old monk has a herding song, please Elder harmonize.' Zen Master Mazu Daoyi said, 'I have my own teacher.' Zen Master Mazu Daoyi bid farewell to Zen Master Nanquan Puyuan. Zen Master Nanquan Puyuan saw him off at the door, picked up Zen Master Mazu Daoyi's bamboo hat and said, 'Elder's figure is immeasurably large, the size of the hat is not suitable.' Zen Master Mazu Daoyi said, 'Even so, the entire universe is inside here.' Zen Master Nanquan Puyuan said, 'How is Teacher Wang? (Teacher Wang refers to Zen Master Mazu Daoyi)' Zen Master Mazu Daoyi put on his hat and left. When Zen Master Mazu Daoyi was worshiping Buddha in the hall of Yanguan (place name), Emperor Xuanzong of Tang (emperor's name) was still a Shami (young monk). Emperor Xuanzong asked, 'Not seeking by clinging to the Buddha, not seeking by clinging to the Dharma, not seeking by clinging to the Sangha, what should the Elder seek by worshiping?' Zen Master Mazu Daoyi said, 'Not seeking by clinging to the Buddha, not seeking by clinging to the Dharma, not seeking by clinging to the Sangha.'
【English Translation】 English version Bo (a monk's name). As if walking on flat ground. Looking back and saying, 'Come over, come over.' Master Ma-tsu said, 'Tut! This self-sufficient fellow! I should have known to chop off your legs.' The monk sighed, 'Truly a vessel of the Great Vehicle, I am no match for him.' After speaking, he disappeared. Later, Master Ma-tsu traveled to the capital. Inspired by someone, he went to visit Pai-chang. Pai-chang asked, 'So majestic and dignified, where do you come from?' Master Ma-tsu said, 'So majestic and dignified, I come from Ling-nan.' Pai-chang said, 'So majestic and dignified, what is your purpose?' Master Ma-tsu said, 'So majestic and dignified, I have no other purpose.' Then he bowed and asked, 'How is the supreme vehicle transmitted from above?' Pai-chang remained silent for a long time. Master Ma-tsu said, 'It must not be allowed to be cut off by future generations.' Pai-chang said, 'I thought you were someone of worth.' Then he rose and entered his room. Master Ma-tsu followed him in and said, 'I have come especially.' Pai-chang said, 'If so, then you must not fail me in the future.' One day, Master Ma-tsu asked Pai-chang, 'Where have you been?' Pai-chang said, 'I went to pick mushrooms below Mount Ta-hsiung.' Master Ma-tsu said, 'Did you see a tiger?' Pai-chang then made the sound of a tiger. Pai-chang picked up an axe and made a chopping gesture. Master Ma-tsu immediately slapped Pai-chang. Pai-chang smiled and returned to his room, saying in his sermon, 'There is a tiger below Mount Ta-hsiung. All of you must be careful. Old Pai-chang was bitten by it today.' When Master Ma-tsu was at Nan-ch'uan's place, while everyone was picking vegetables, Nan-ch'uan asked, 'Where are you going?' Master Ma-tsu said, 'To pick vegetables.' Nan-ch'uan said, 'What will you use to pick them?' Master Ma-tsu held up a knife. Nan-ch'uan said, 'You only know how to be a guest, not how to be a host.' Master Ma-tsu pointed the knife three times. Nan-ch'uan said, 'Let's all pick vegetables.' One day, Nan-ch'uan said, 'This old monk has a herding song. Please, Elder, harmonize.' Master Ma-tsu said, 'I have my own teacher.' Master Ma-tsu bid farewell to Nan-ch'uan. Nan-ch'uan saw him off at the gate, picked up Master Ma-tsu's hat and said, 'Elder's body is immeasurably large, but the hat is too small.' Master Ma-tsu said, 'Even so, the entire universe is inside it.' Nan-ch'uan said, 'How is Teacher Wang? (Teacher Wang refers to Master Ma-tsu)' Master Ma-tsu put on his hat and left. When Master Ma-tsu was worshiping the Buddha in the hall at Yen-kuan, Emperor Hsuan-tsung of the T'ang Dynasty was still a novice. The Emperor asked, 'Not seeking the Buddha, not seeking the Dharma, not seeking the Sangha, what does the Elder seek by worshiping?' Master Ma-tsu said, 'Not seeking the Buddha, not seeking the Dharma, not seeking the Sangha.'
僧求。常禮如是事。彌曰。用禮何為。師便掌。彌曰。大粗生。師曰。這裡是甚麼所在。說粗說細。隨後又掌。裴相國。鎮宛陵。建大禪苑請師說法。以師酷愛舊山。還以黃檗名之。公一日。拓一尊佛于師前跪曰。請師安名。師召曰。裴休。公應諾。師曰。與汝安名竟。公禮拜。師因有六人新到。五人作禮。中一人提起坐具作一圓相。師曰。我聞有一隻獵犬甚惡。僧曰。尋羺羊聲來。師曰。羺羊無聲到汝尋。曰尋羺羊跡來。師曰。羺羊無跡到汝尋。曰。尋羺羊蹤來。師曰。羺羊無蹤到汝尋。曰與么則死羺羊也。師便休去。明日昇堂曰。昨日尋羺羊僧出來。僧便出。師曰。昨日公案未了。老僧休去。你作么生。僧無語。師曰。將謂是本色衲僧。元來祇是義學沙門。便打趁出。師一日捏拳曰。天下老和尚總在這裡。我若放一線道。從汝七縱八橫。若不放過。不消一捏。僧問。放一線道時如何。師曰。七縱八橫。曰不放過不消一捏時如何。師曰普。裴相國。一日請師至郡。以所解一編示師。師接置於座略不披閱。良久曰。會么。裴曰。未測。師曰。若便恁么會得。猶較些子。若也形於紙墨。何有吾宗。裴乃贈詩一章曰。自從大士傳心印。額有圓珠七尺身。掛錫十年棲蜀水。浮杯今日渡漳濵。一千龍象隨高步。萬里香花結勝因
【現代漢語翻譯】 現代漢語譯本 僧人請教（黃檗）禪師。經常行禮，像這樣的事情。（黃檗）禪師說：『行禮有什麼用？』禪師便打了他一掌。僧人說：『太粗魯了。』禪師說：『這裡是什麼地方？說粗魯說細緻。』隨後又打了他一掌。 裴休相國，鎮守宛陵，建造了一座大禪院，請（黃檗）禪師說法。因為（黃檗）禪師非常喜愛舊山，就用黃檗來命名（禪院）。相國有一天，拓印了一尊佛像，在（黃檗）禪師面前跪下說：『請禪師給佛像安個名字。』禪師叫道：『裴休。』相國應諾。禪師說：『已經給你安好名字了。』相國禮拜。（黃檗）禪師因為有六個新來的僧人，五個人都行禮，其中一個人拿起坐具，做了一個圓圈的形狀。（黃檗）禪師說：『我聽說有一隻獵犬非常兇惡。』僧人說：『（它是）尋著羺羊（一種小羊）的聲音來的。』禪師說：『羺羊沒有聲音，你尋什麼？』（僧人）說：『（它是）尋著羺羊的足跡來的。』禪師說：『羺羊沒有足跡，你尋什麼？』（僧人）說：『（它是）尋著羺羊的軌跡來的。』禪師說：『羺羊沒有軌跡，你尋什麼？』（僧人）說：『這麼說就是隻死羺羊了。』禪師便停止了對話。 第二天升座說法，（黃檗）禪師說：『昨天尋羺羊的僧人出來。』僧人便走了出來。禪師說：『昨天的公案還沒有了結，老僧我停止了對話，你怎麼樣？』僧人無話可說。禪師說：『還以為是真正的出家人，原來只是研究義理的沙門（佛教出家男子）。』便打了他，把他趕了出去。 （黃檗）禪師有一天捏緊拳頭說：『天下的老和尚都在這裡。我如果放開一絲縫隙，就任你七縱八橫（形容任意馳騁），如果不放過，用不著一捏。』僧人問：『放開一絲縫隙時怎麼樣？』禪師說：『七縱八橫。』（僧人）問：『不放過，用不著一捏時怎麼樣？』禪師說：『普（指普遍存在）。』 裴休相國有一天請（黃檗）禪師到郡里，把所理解的一本書給（黃檗）禪師看。（黃檗）禪師接過書放在座位上，略微也不翻閱。過了很久，（黃檗）禪師說：『明白了嗎？』裴休說：『沒有領會。』禪師說：『如果就這樣明白了，還算好些。如果也表現在紙墨上，哪裡還有我的宗門？』裴休於是贈送了一首詩說：『自從大士（指佛）傳下心印，額頭上有圓珠，身長七尺。掛錫（指僧人雲遊）十年，居住在蜀地，今天乘著木杯渡過漳水。一千龍象（比喻高僧）跟隨您的高尚步伐，萬里香花結成殊勝的因緣。』
【English Translation】 English version A monk asked Zen Master Huangbo. He often performed rituals like this. The Zen Master said, 'What's the use of performing rituals?' The Zen Master then slapped him. The monk said, 'Too rough.' The Zen Master said, 'What place is this? Talking about rough and fine.' Then he slapped him again. Chancellor Pei Xiu, garrisoning Wanling, built a large Zen monastery and invited Zen Master (Huangbo) to preach. Because the Zen Master (Huangbo) deeply loved the old mountain, he named (the monastery) Huangbo. One day, the Chancellor had a Buddha image printed and knelt before the Zen Master, saying, 'Please, Zen Master, give the Buddha image a name.' The Zen Master called out, 'Pei Xiu.' The Chancellor responded. The Zen Master said, 'I have already given you a name.' The Chancellor bowed. Because there were six newly arrived monks, five of them performed the ritual bow, and one of them picked up his sitting cloth and made a circular shape. The Zen Master (Huangbo) said, 'I heard there is a very fierce hunting dog.' The monk said, '(It) comes seeking the sound of a ram (a type of small sheep).' The Zen Master said, 'The ram has no sound, what are you seeking?' (The monk) said, '(It) comes seeking the tracks of a ram.' The Zen Master said, 'The ram has no tracks, what are you seeking?' (The monk) said, '(It) comes seeking the traces of a ram.' The Zen Master said, 'The ram has no traces, what are you seeking?' (The monk) said, 'Then it must be a dead ram.' The Zen Master then ended the conversation. The next day, ascending the platform to preach, the Zen Master (Huangbo) said, 'The monk who was seeking the ram yesterday, come out.' The monk then came out. The Zen Master said, 'Yesterday's case is not yet settled; this old monk has ended the conversation, what about you?' The monk had nothing to say. The Zen Master said, 'I thought you were a true monk, but you are just a Shramana (Buddhist renunciate male) who studies doctrines.' Then he hit him and drove him out. One day, the Zen Master (Huangbo) clenched his fist and said, 'All the old Zen masters in the world are here. If I open a single crack, I will let you go seven times vertically and eight times horizontally (describing unrestrained freedom); if I don't let go, it doesn't take even a pinch.' A monk asked, 'What is it like when you open a single crack?' The Zen Master said, 'Seven times vertically and eight times horizontally.' (The monk) asked, 'What is it like when you don't let go, and it doesn't take even a pinch?' The Zen Master said, 'Pu (referring to universal existence).' One day, Chancellor Pei Xiu invited the Zen Master (Huangbo) to the prefecture and showed the Zen Master a book of his understanding. The Zen Master (Huangbo) took the book and placed it on the seat, not even glancing at it. After a long time, the Zen Master (Huangbo) said, 'Do you understand?' Pei Xiu said, 'I have not comprehended.' The Zen Master said, 'If you understand it just like that, it would be better. If it is also expressed in paper and ink, where would my sect be?' Pei Xiu then presented a poem, saying, 'Since the Great Being (referring to the Buddha) transmitted the mind seal, with a round pearl on his forehead and a body seven feet tall. Hanging his staff (referring to a monk's travels) for ten years, residing in the land of Shu, today crossing the Zhang River on a wooden cup. A thousand dragons and elephants (metaphor for eminent monks) follow your noble steps, and ten thousand miles of fragrant flowers form a supreme cause.'
。擬欲事師為弟子。不知將法付何人。師亦無喜色。自爾黃檗門風盛于江表矣。一日上堂。大眾雲集。乃曰汝等諸人慾何所求。以拄杖趁之。大眾不散。師卻復坐。曰汝等諸人。儘是噇酒糟漢。恁么行腳。取笑於人。但見八百一千人處便去。不可圖他熱鬧也。老漢行腳時。或遇草根下有一個漢。便從頂門上一錐。看他若知痛癢。可以布袋盛米供養他。可中總似汝如此容易。何處更有今日事也。汝等既稱行腳。亦須著些精神好。還知道大唐國內無禪師么。時有僧問。諸方尊宿盡聚眾開化。為甚麼卻道無禪師。師曰。不道無禪。祇是無師。阇黎不見馬大師下。有八十四人坐道場。得馬師正法眼者。止三兩人。廬山歸宗和尚。是其一。夫出家人。須知有從上來事分始得。且如四祖下牛頭。橫說豎說。猶未知向上關棙子。有此眼目。方辨得邪正宗黨。且當人事宜不能體會得。但知學言語。念向皮袋裡安著。到處稱我會禪。還替得汝生死么。輕忽老宿。入地獄如箭。我才見汝入門來。便識得了也。還知么。急須努力。莫容易事持片衣口食空過一生。明眼人笑汝。久后總被俗漢算將去在。宜自看遠近是阿誰面上事。若會即便會。若不會即散去。珍重。問如何是西來意。師便打。自余施設。皆被上機。中下之流。莫窺涯涘。唐大中年
。終於本山。謚斷際禪師。
福州長慶大安禪師(號懶安)
郡之陳氏子。受業于黃檗山。習律乘。嘗自念言。我雖勤苦。而未聞玄極之理。乃孤錫遊方。將往洪井。路出上元。逢一老父。謂師曰。師往南昌。當有所得。師即造百丈。禮而問曰。學人慾求識佛。何者即是。丈曰。大似騎牛覓牛。師曰。識得后如何。丈曰。如人騎牛至家。師曰。未審始終如何保任。丈曰。如牧牛人執杖視之。不令犯人苗稼。師自茲領旨。更不馳求。同參祐禪師。創居溈山。師躬耕助道。及祐歸寂。眾請接踵住持。上堂。汝諸人總來就安。求覓甚麼。若欲作佛。汝自是佛。擔佛傍家走。如渴鹿趁陽焰相似。何時得相應去。汝欲作佛。但無許多顛倒攀緣妄想惡覺垢凈眾生之心。便是初心正覺。佛更向何處別討。所以安在溈山三十來年。吃溈山飯。屙溈山屎。不學溈山禪。祇看一頭水牯牛。若落路入草。便把鼻孔拽轉來。才犯人苗稼。即鞭撻調伏既久。可憐生。受人言語。如今變作個露地白牛。常在面前。終日露迥迥地。趁亦不去。汝諸人各自有無價大寶。從眼門放光。照見山河大地。耳門放光。領辨一切善惡音響。如是六門。晝夜常放光明。亦名放光三昧。汝自不識取影。在四大身中。內外扶持。不教傾側。如人負重擔從獨木
【現代漢語翻譯】 現代漢語譯本：最終在本山圓寂，謚號斷際禪師。
福州長慶大安禪師（號懶安）
是郡里陳家的兒子。在黃檗山學習，專研律宗。他曾經自言自語道：『我雖然勤奮刻苦，但還沒有領悟到玄妙至極的道理。』於是他獨自拿著錫杖四處遊歷，打算前往洪井。在路上經過上元時，遇到一位老翁，對他說：『你前往南昌，應當會有所收穫。』於是他前往百丈山，行禮后問道：『學人想要認識佛，什麼是佛呢？』百丈禪師說：『很像騎著牛找牛。』禪師問：『認識之後又如何呢？』百丈禪師說：『就像人騎著牛回到家。』禪師問：『不知從始至終該如何保任？』百丈禪師說：『就像牧牛人拿著鞭子看著牛，不讓它侵犯別人的莊稼。』禪師從此領悟了旨意，不再向外尋求。他和同參祐禪師一起，開創了居住在溈山。禪師親自耕田幫助修道。等到祐禪師圓寂后，大家請他接替住持。上堂時說：『你們這些人總來找我大安，想要求覓什麼？如果想要成佛，你們自己就是佛。揹著佛到處跑，就像口渴的鹿追逐陽光下的熱氣一樣，什麼時候才能相應呢？你們想要成佛，只要沒有那麼多的顛倒、攀緣、妄想、惡覺、垢凈、眾生之心，就是初心正覺。佛還要到哪裡去尋找？所以我在溈山三十多年，吃溈山的飯，拉溈山的屎，不學溈山禪，只看一頭水牯牛。如果它迷路進入草地，就把它鼻孔拽回來。才侵犯別人的莊稼，就鞭打調伏。時間久了，可憐啊，聽人言語。如今變成一個露地白牛，常在面前，終日赤裸裸地。趕也趕不走。你們每個人都有無價之大寶，從眼門放光，照見山河大地。耳門放光，領會辨別一切善惡音響。像這樣六門，晝夜常放光明，也叫放光三昧（Samadhi，一種精神集中狀態）。你們自己不認識取影，在四大（四大元素：地、水、火、風）身中，內外扶持，不讓它傾斜。就像人負重擔走在獨木橋上一樣。』
【English Translation】 English version: Finally, he passed away at Ben Mountain, and was posthumously named Zen Master Duanji.
Zen Master Da'an of Changqing (Everlasting Celebration) in Fuzhou (also known as Lazy An)
He was a son of the Chen family in the prefecture. He studied at Huangbo Mountain, specializing in the Vinaya (discipline) school. He once said to himself, 'Although I am diligent and hardworking, I have not yet understood the profound and ultimate truth.' So he traveled alone with his staff, intending to go to Hongjing. On the way, passing through Shangyuan, he met an old man who said to him, 'If you go to Nanchang, you should gain something.' So he went to Baizhang Mountain, paid his respects, and asked, 'This student wants to recognize the Buddha, what is it?' Baizhang said, 'It's much like riding an ox to find an ox.' The Zen master asked, 'What happens after recognizing it?' Baizhang said, 'It's like a person riding an ox home.' The Zen master asked, 'I don't know how to maintain it from beginning to end?' Baizhang said, 'It's like a cowherd watching the ox with a stick, not letting it invade other people's crops.' From then on, the Zen master understood the meaning and no longer sought externally. Together with fellow practitioner Zen Master You, they founded a residence at Weishan. The Zen master personally cultivated the land to help the practice. When Zen Master You passed away, everyone invited him to take over as abbot. In his sermon, he said, 'What are you all coming to me, Da'an, to seek? If you want to become a Buddha, you are already a Buddha. Carrying the Buddha around, like a thirsty deer chasing the heat haze in the sun, when will you ever be in accord? If you want to become a Buddha, just be without so much delusion, clinging,妄想(wangxiang, delusional thinking), evil awareness, defilement, purity, and the mind of sentient beings, and that is the initial correct awareness. Where else can you find the Buddha? So I have been at Weishan for more than thirty years, eating Weishan's rice, shitting Weishan's shit, not learning Weishan's Zen, just watching a water buffalo. If it gets lost and enters the grass, I pull its nose back. If it invades other people's crops, I whip and subdue it. After a long time, it's pitiful, listening to people's words. Now it has become a naked white ox, always in front of me, naked all day long. You can't chase it away. Each of you has a priceless treasure, emitting light from the eye gate, illuminating mountains, rivers, and the earth. The ear gate emits light, understanding and distinguishing all good and evil sounds. Like this, the six gates constantly emit light day and night, also called the Light-Emitting Samadhi (Samadhi, a state of mental concentration). You yourselves do not recognize the shadow, supporting it internally and externally in the four great elements (四大元素: 地、水、火、風) of the body, not letting it tilt. It's like a person carrying a heavy burden walking on a single-plank bridge.'
橋上過。亦不教失腳。且道是甚麼物任持。便得如是。且無絲髮。可見。豈不見。志公和尚云。內外追尋覓總無。境上施為渾大有。珍重。僧問。一切施為是法身用。如何是法身。師曰。一切施為是法身用。曰離卻五蘊。如何是本來身。師曰。地水火風受想行識。曰這個是五蘊。師曰。這個異五蘊。問此陰已謝。彼陰未生時如何。師曰。此陰未謝。那個是大德。曰不會。師曰。若會此陰。便明彼陰。問大用現前。不存軌則時如何。師曰。汝用得但用。僧乃脫膊。繞師三匝。師曰。向上事何不道取。僧擬開口。師便打曰。這野狐精出去。有僧上法堂。顧視東西不見師。乃曰。好個法堂。祇是無人。師從門裡出曰。作么。僧無對。雪峰因入山。採得一枝木。其形似蛇。于背上題曰。本自天然。不假雕琢。寄與師。師曰。本色住山人。且無刀斧痕。僧問。佛在何處。師曰。不離心。又問。雙峰上人有何所得。師曰。法無所得。設有所得。得本無得。問黃巢軍來。和尚向甚麼處迴避。師曰。五蘊山中。曰忽被他捉著時如何。師曰。惱亂將軍。師大化閩堪。唐中和三年。歸黃檗示寂。塔于楞伽山。謚圓智禪師。
杭州大慈山寰中禪師
蒲坂盧氏子。頂骨圓聳。其聲如鏡。少丁母憂。盧于墓。所服闋。思報罔極。乃于
【現代漢語翻譯】 現代漢語譯本 過橋時，也要小心不要失足。那麼，是什麼東西在支撐著我們，才能做到這樣呢？即使沒有一絲一毫的痕跡可見，難道你沒聽過志公和尚說：『內外追尋覓總無，境上施為渾大有。』珍重。 有僧人問：『一切施為都是法身的作用，那麼什麼是法身呢？』 師父說：『一切施為都是法身的作用。』 僧人問：『如果離開五蘊（色、受、想、行、識），什麼是本來面目呢？』 師父說：『地、水、火、風、受、想、行、識。』 僧人問：『這個就是五蘊嗎？』 師父說：『這個不同於五蘊。』 問：『前一個陰（五蘊之一）已經消謝，后一個陰尚未產生時，如何是好？』 師父說：『前一個陰尚未消謝，那個就是大德。』 僧人說：『不明白。』 師父說：『如果明白了這一個陰，就明白了那一個陰。』 問：『大用現前，不拘泥於規則時，如何是好？』 師父說：『你用得著就用。』 於是僧人脫去上衣，繞著師父轉了三圈。 師父說：『向上之事為何不說出來？』 僧人剛要開口，師父就打了他一下，說：『這野狐精，出去！』 有僧人來到法堂，環顧四周，沒見到師父，就說：『好一個法堂，只是沒有人。』 師父從門裡出來，說：『作什麼？』 僧人無言以對。 雪峰禪師入山，採得一枝木頭，形狀像蛇，在蛇背上題字說：『本自天然，不假雕琢。』寄給師父。 師父說：『本色住山人，且無刀斧痕。』 僧人問：『佛在何處？』 師父說：『不離心。』 又問：『雙峰上人有何所得？』 師父說：『法無所得，設有所得，得本無得。』 問：『黃巢軍來時，和尚向什麼地方迴避？』 師父說：『五蘊山中。』 問：『如果被他捉住了怎麼辦？』 師父說：『惱亂將軍。』 師父在閩地教化，影響很大。唐中和三年，回到黃檗寺圓寂，塔建在楞伽山。謚號圓智禪師。 杭州大慈山寰中禪師 是蒲坂盧氏之子，頂骨圓聳，聲音洪亮如鐘。年少時母親去世，在母親墓旁守孝。服喪期滿后，爲了報答母親的恩情，於是...
【English Translation】 English version Crossing a bridge, one must also be careful not to lose footing. What is it that supports us, allowing us to do so? Even without a trace visible, haven't you heard Venerable Zhigong say: 'Searching inside and out, one finds nothing; yet in the realm of action, everything is abundantly present.' Treasure this. A monk asked: 'All actions are the function of the Dharmakaya (法身, Dharma body), so what is the Dharmakaya?' The Master said: 'All actions are the function of the Dharmakaya.' The monk asked: 'If one separates from the five skandhas (五蘊, five aggregates: form, feeling, perception, mental formations, and consciousness), what is the original self?' The Master said: 'Earth, water, fire, wind, sensation, perception, volition, consciousness.' The monk asked: 'Are these the five skandhas?' The Master said: 'This is different from the five skandhas.' Asked: 'When the previous skandha has ceased and the next skandha has not yet arisen, what is it like?' The Master said: 'The previous skandha has not ceased; that is the great virtue.' The monk said: 'I don't understand.' The Master said: 'If you understand this skandha, you will understand that skandha.' Asked: 'When great function manifests, not adhering to rules, what is it like?' The Master said: 'Use it if you can use it.' Thereupon, the monk took off his upper garment and circled the Master three times. The Master said: 'Why not speak of the matter beyond?' As the monk was about to open his mouth, the Master struck him, saying: 'Get out, you wild fox spirit!' A monk came to the Dharma hall, looked around, and not seeing the Master, said: 'What a fine Dharma hall, but there is no one here.' The Master came out from the door and said: 'What are you doing?' The monk had no reply. Xuefeng (雪峰) entered the mountain and obtained a piece of wood in the shape of a snake. He wrote on its back: 'Naturally so, not requiring carving.' He sent it to the Master. The Master said: 'A mountain dweller of true color, without the marks of knives and axes.' A monk asked: 'Where is the Buddha?' The Master said: 'Not apart from the mind.' He also asked: 'What did Superior Man of Shuangfeng (雙峰) attain?' The Master said: 'The Dharma is unattainable. Even if something is attained, the attainment is fundamentally no attainment.' Asked: 'When the Huang Chao (黃巢) army comes, where will the Venerable One evade them?' The Master said: 'In the mountain of the five skandhas.' Asked: 'What if he catches you?' The Master said: 'Trouble the general.' The Master greatly transformed the people of Min (閩). In the third year of Zhonghe (中和) during the Tang Dynasty, he returned to Huangbo (黃檗) and passed away. His stupa was built on Mount Lengjia (楞伽山). His posthumous title was Zen Master Yuanzhi (圓智禪師). Zen Master Huanzhong (寰中禪師) of Daci Mountain (大慈山) in Hangzhou (杭州) He was a son of the Lu (盧) family of Puban (蒲坂), with a round and prominent crown of the head, and his voice was like a bell. He lost his mother at a young age and mourned at her tomb. After the mourning period was over, to repay his mother's boundless kindness, he...
并州童子寺出家。嵩岳登戒。習諸律學。后參百丈。受心印。辭往南嶽常樂寺。結茅于山頂。一日南泉至問。如何是庵中主。師曰。蒼天蒼天。泉曰。蒼天且置。如何是庵中主。師曰。會即便會。莫忉忉。泉拂袖而出。后住大慈。上堂。山僧不解答話。祇能識病。時有僧出。師便歸方丈。(法眼云。眾中喚作病。在目前不識。玄覺云。且道大慈識病。不識病。此僧出來。是病。不是病。若言是病。每日行住。不可總是病。若言不是病。出來又作么生)趙州問。般若以何為體。師曰。般若以何為體。州大笑而出。明日州掃地次。師曰。般若以何為體。州置帚。拊掌大笑。師便歸方丈。僧辭。師問。甚麼處去。曰江西去。師曰。我勞汝一段事得否。曰和尚有甚麼事。師曰。將取老僧去得么。曰更有過於和尚者。亦不能將去。師便休。僧后舉似洞山。山曰。阇黎爭合恁么道。曰和尚作么生。山曰得。(法眼別云。和尚若去某甲提笠子)山又問其僧。大慈別有甚麼言句。曰有時示眾曰。說得一丈。不如行取一尺。說得一尺。不如行取一寸。山曰。我不恁么道。曰和尚作么生。山曰。說取行不得底。行取說不得底。(云居云。行時無說路。說時無行路。不說不行時合行甚麼路。洛浦云。行說俱到。即本分事無。行說俱不到。即本
【現代漢語翻譯】 現代漢語譯本 并州童子寺出家（并州童子寺：位於并州的童子寺，他在那裡出家）。在嵩岳（嵩岳：指嵩山）受戒。學習各種律學。後來參訪百丈（百丈：指百丈懷海禪師），得到他的心印。辭別后前往南嶽常樂寺（南嶽常樂寺：位於南嶽的常樂寺），在山頂結茅居住。有一天，南泉（南泉：指南泉普愿禪師）來到，問道：『如何是庵中的主人？』 大慈禪師說：『蒼天蒼天。』 南泉說：『蒼天且放一邊，如何是庵中的主人？』 大慈禪師說：『會意便會意，莫忉忉（莫忉忉：不要啰嗦）。』 南泉拂袖而去。後來大慈禪師住持大慈寺（大慈寺：寺名）。上堂說法時說：『山僧我不解答話，只能識別病。』 當時有個僧人出來，大慈禪師便回方丈（方丈：禪寺住持的居室）。（法眼禪師（法眼：指法眼文益禪師）說：『大眾中稱作病，就在眼前卻不認識。』玄覺禪師（玄覺：指永嘉玄覺禪師）說：『且說大慈禪師是識病還是不識病？這個僧人出來，是病還是不是病？如果說是病，每天的行住坐臥，難道總是病嗎？如果說不是病，出來又做什麼？』） 趙州禪師（趙州：指趙州從諗禪師）問：『般若（般若：梵語，智慧）以什麼為體？』 大慈禪師說：『般若以什麼為體？』 趙州禪師大笑而出。第二天，趙州禪師掃地時，大慈禪師說：『般若以什麼為體？』 趙州禪師放下掃帚，拍手大笑。大慈禪師便回方丈。 有個僧人辭別，大慈禪師問：『什麼地方去？』 僧人說：『江西去。』 大慈禪師說：『我勞煩你一件事可以嗎？』 僧人說：『和尚有什麼事？』 大慈禪師說：『將老僧帶去可以嗎？』 僧人說：『更有勝過和尚的人，也不能將您帶去。』 大慈禪師便作罷。僧人後來把這件事告訴洞山禪師（洞山：指洞山良價禪師）。洞山禪師說：『你為什麼這樣說？』 僧人說：『和尚您怎麼說？』 洞山禪師說：『得（得：可以）。』（法眼禪師另外說：『和尚如果去，我給您提笠子（笠子：斗笠）。』） 洞山禪師又問那個僧人：『大慈禪師還有什麼言語？』 僧人說：『有時向大眾開示說：說得一丈，不如行取一尺；說得一尺，不如行取一寸。』 洞山禪師說：『我不這樣說。』 僧人說：『和尚您怎麼說？』 洞山禪師說：『說取行不得底，行取說不得底。（說那些無法實踐的，實踐那些無法言說的。）』（云居禪師（云居：指云居道膺禪師）說：『行時沒有說的路，說時沒有行的路，不說不行時，應該走什麼路？』洛浦禪師（洛浦：指洛浦元安禪師）說：『行說都達到，就是本分事沒有了；行說都達不到，就是本』
【English Translation】 English version He left home at Tongzi Temple (童子寺) in Bingzhou (并州: a place name). He received the precepts at Mount Song (嵩岳: Mount Song). He studied various Vinaya (律學: discipline) teachings. Later, he visited Baizhang (百丈: Zen Master Baizhang Huaihai) and received his mind-seal. He bid farewell and went to Changle Temple (常樂寺) on Mount Nan (南嶽: Mount Nan), where he built a hut on the mountain top. One day, Nanquan (南泉: Zen Master Nanquan Puyuan) came and asked, 'What is the master of this hermitage?' The Master said, 'Blue sky, blue sky.' Nanquan said, 'Let's put aside the blue sky. What is the master of this hermitage?' The Master said, 'If you understand, then understand. Don't be so verbose (莫忉忉: don't be verbose).' Nanquan flicked his sleeves and left. Later, the Master resided at Daci Temple (大慈寺: Temple name). In the Dharma hall, he said, 'This mountain monk does not answer questions, but can only recognize illness.' At that time, a monk came forward, and the Master immediately returned to his abbot's room (方丈: the abbot's room in a Zen monastery). (Zen Master Fayan (法眼: Zen Master Fayan Wenyi) said, 'In the assembly, it is called illness, but it is not recognized right in front of you.' Zen Master Xuanjue (玄覺: Zen Master Yongjia Xuanjue) said, 'Let's say, does Daci recognize illness or not recognize illness? This monk coming forward, is it illness or not illness? If it is said to be illness, then every day's walking, standing, sitting, and lying down, is it all illness? If it is said not to be illness, then what is he doing coming forward?') Zen Master Zhaozhou (趙州: Zen Master Zhaozhou Congshen) asked, 'What is the substance of Prajna (般若: Sanskrit, wisdom)?' The Master said, 'What is the substance of Prajna?' Zen Master Zhaozhou laughed loudly and left. The next day, when Zen Master Zhaozhou was sweeping the floor, the Master said, 'What is the substance of Prajna?' Zen Master Zhaozhou put down his broom, clapped his hands and laughed loudly. The Master then returned to his abbot's room. A monk came to bid farewell, and the Master asked, 'Where are you going?' The monk said, 'I am going to Jiangxi.' The Master said, 'Can I trouble you with something?' The monk said, 'What is it, Master?' The Master said, 'Can you take this old monk with you?' The monk said, 'Even someone greater than the Master cannot take you.' The Master then stopped. Later, the monk told this to Zen Master Dongshan (洞山: Zen Master Dongshan Liangjie). Zen Master Dongshan said, 'Why did you say that?' The monk said, 'What would you say, Master?' Zen Master Dongshan said, 'Acceptable (得: acceptable).' (Zen Master Fayan said separately, 'If the Master goes, I will carry the bamboo hat (笠子: bamboo hat) for you.') Zen Master Dongshan then asked the monk, 'What other sayings does Daci have?' The monk said, 'Sometimes he instructs the assembly, saying: 'Speaking of one zhang (丈: a unit of length), it is better to practice one chi (尺: a unit of length); speaking of one chi, it is better to practice one cun (寸: a unit of length).'' Zen Master Dongshan said, 'I don't say it that way.' The monk said, 'How would you say it, Master?' Zen Master Dongshan said, 'Speak of what cannot be practiced, practice what cannot be spoken. (說取行不得底，行取說不得底: Speak of what cannot be practiced, practice what cannot be spoken.)' (Zen Master Yunju (云居: Zen Master Yunju Daoying) said, 'When walking, there is no path of speaking; when speaking, there is no path of walking; when not speaking and not walking, what path should be taken?' Zen Master Luopu (洛浦: Zen Master Luopu Yuanan) said, 'When both walking and speaking reach, then there is no inherent matter; when both walking and speaking do not reach, then it is the'
分事在)后屬武宗廢教。師短褐隱居。大中歲重剃染。大揚宗旨。咸通三年。不疾而逝。僖宗謚性空大師。
天臺平田普岸禪師
洪州人也。于百丈門下得旨。后聞天臺勝概聖賢間出。思欲高蹈方外。遠追遐躅。乃結茅剃草。宴寂林下。日居月諸。為四眾所知。創平田禪院居之。上堂。神光不昧。萬古徽猷。入此門來。莫存知解。便下座。僧參。師打一拄杖。其僧近前。把住拄杖。師曰。老僧適來造次。僧卻打師一拄杖。師曰。作家作家。僧禮拜。師把住曰。是阇黎造次。僧大笑。師曰。這個師僧今日大敗也。臨濟訪師。到路口先。逢一嫂在田使牛。濟問嫂。平田路向甚麼處去。嫂打牛一棒曰。這畜生。到處走到。此路也不識。濟又曰。我問你平田路。向甚麼處去。嫂曰。這畜生五歲尚使不得。濟心語曰。欲觀前人。先觀所使。便有抽釘㧞楔之意。及見師。師問你還曾見我嫂也未。濟曰。已收下了也。師遂問。近離甚處。濟曰。江西黃檗。師曰。情知你見作家來。濟曰。特來禮拜和尚。師曰。已相見了也。濟曰。賓主之禮。合施三拜。師曰。既是賓主之禮。禮拜著。有偈示眾曰。大道虛曠。常一真心。善惡莫思。神清物表。隨緣飲啄。更復何為。終於本院。遺塔存焉。
瑞州五峰常觀禪師
【現代漢語翻譯】 現代漢語譯本： 分事禪師在唐武宗廢除佛教之後，便穿著粗布衣裳隱居起來。到了唐宣宗大中年間，重新剃度染衣，大力弘揚禪宗宗旨。唐懿宗咸通三年，無疾而終。唐僖宗謚號為性空大師。 天臺平田普岸禪師，是洪州人。在百丈禪師門下領悟了禪宗的宗旨。後來聽聞天臺山風景優美，常有聖賢出現，便想遠離塵世，追隨先賢的足跡。於是結廬而居，隱居在山林之下。時間久了，被四眾弟子所知，於是建立了平田禪院居住。上堂說法時說：『神光不曾闇昧，是萬古的精妙所在。進入此門，不要存有知解。』說完便下座。有僧人蔘拜，禪師打了他一拄杖。那僧人上前，抓住禪師的拄杖。禪師說：『老僧剛才冒犯了。』僧人卻打了禪師一拄杖。禪師說：『真有作為，真有作為。』僧人禮拜。禪師抓住他說：『是阇黎（梵語，意為弟子）冒犯了。』僧人大笑。禪師說：『這個師僧今天徹底失敗了。』臨濟禪師拜訪普岸禪師，到達路口時，先遇到一位婦人在田里使牛。臨濟禪師問婦人：『平田的路往哪裡去？』婦人打了牛一棒說：『這畜生，到處亂走，這條路也不認識。』臨濟禪師又說：『我問你平田的路往哪裡去？』婦人說：『這畜生五歲了還使喚不得。』臨濟禪師心想：『要觀察前人，先觀察他所使用的東西。』便有了抽釘拔楔（比喻解脫束縛）的想法。等到見到普岸禪師，禪師問：『你還曾見過我的嫂子嗎？』臨濟禪師說：『已經收下了。』禪師於是問：『最近從哪裡來？』臨濟禪師說：『江西黃檗（Huángbò）。』禪師說：『想必你見過有作為的人了。』臨濟禪師說：『特來禮拜和尚。』禪師說：『已經相見了。』臨濟禪師說：『賓主之禮，應該施三拜。』禪師說：『既然是賓主之禮，就禮拜吧。』有偈語告誡眾人說：『大道虛曠，常存一顆真心。不要思慮善惡，精神清明，超脫於物之外。隨緣飲食起居，還用做什麼呢？』最終在本院圓寂，遺留的塔至今還在。 瑞州五峰常觀禪師
【English Translation】 English version: Chan Master Fenshi lived in seclusion wearing coarse clothes after Emperor Wuzong of Tang Dynasty abolished Buddhism. During the Dazhong era of Emperor Xuanzong of Tang, he shaved his head and dyed his robes again, vigorously promoting the Chan (Zen) school's tenets. In the third year of Xiantong era of Emperor Yizong of Tang, he passed away without illness. Emperor Xizong bestowed the posthumous title 'Great Master Xingkong'. Chan Master Pu'an of Ping Tian (peaceful field) in Tiantai (name of a mountain), was a native of Hongzhou. He attained the essence of Chan under Chan Master Baizhang. Later, hearing of the beautiful scenery of Tiantai Mountain and the frequent appearance of sages, he desired to leave the world and follow in the footsteps of the predecessors. So he built a hut and lived in seclusion in the mountains. Over time, he became known to the fourfold assembly (monks, nuns, laymen, and laywomen), and he founded the Ping Tian Chan Monastery to reside in. During an assembly, he said: 'The divine light has never been dim, it is the essence of all ages. Entering this gate, do not harbor knowledge or understanding.' After saying this, he descended from the seat. A monk came to pay respects, and the Chan master struck him with a staff. The monk stepped forward and grabbed the Chan master's staff. The Chan master said: 'This old monk was just being rude.' The monk then struck the Chan master with the staff. The Chan master said: 'Truly accomplished, truly accomplished.' The monk bowed. The Chan master grabbed him and said: 'It is you, Shramana (Sanskrit term for disciple), who is being rude.' The monk laughed loudly. The Chan master said: 'This monk has completely failed today.' Chan Master Linji visited Chan Master Pu'an. Arriving at an intersection, he first encountered a woman using an ox in the field. Chan Master Linji asked the woman: 'Which way does the road to Ping Tian go?' The woman struck the ox with a stick and said: 'This beast, wandering everywhere, doesn't even recognize this road.' Chan Master Linji said again: 'I am asking you which way the road to Ping Tian goes?' The woman said: 'This beast is five years old and still can't be used.' Chan Master Linji thought to himself: 'To observe a predecessor, first observe what he uses.' Then he had the idea of 'removing nails and pulling out wedges' (metaphor for liberation from bondage). When he met Chan Master Pu'an, the Chan master asked: 'Have you ever seen my sister-in-law?' Chan Master Linji said: 'Already taken care of.' The Chan master then asked: 'Where did you come from recently?' Chan Master Linji said: 'Huangbo (name of a mountain) in Jiangxi.' The Chan master said: 'You must have seen an accomplished person.' Chan Master Linji said: 'I came specifically to pay respects to the heshang (a respectful term for a Buddhist monk).' The Chan master said: 'We have already met.' Chan Master Linji said: 'According to the etiquette between guest and host, three bows should be offered.' The Chan master said: 'Since it is the etiquette between guest and host, then bow.' There is a verse to advise the assembly: 'The Great Way is vast and empty, always maintain a true heart. Do not think about good or evil, the spirit is clear, transcending things. Follow conditions in eating and living, what else is there to do?' He finally passed away in this monastery, and the remaining pagoda still exists. Chan Master Changguan of Wufeng (five peaks) in Ruizhou
僧問。如何是五峰境。師曰險。曰如何是境中人。師曰塞。僧辭。師曰。甚麼處去。曰臺山去。師豎一指曰。若見文殊了。卻來這裡。與汝相見。僧無語。師問僧。甚麼處來。曰莊上來。師曰。汝還見牛么。曰見。師曰。見左角。見右角。僧無語。師代曰。見無左右。(仰山別云。還辨左右么)又僧辭。師曰。汝諸方去。莫謗老僧在這裡。曰某甲不道。和尚在這裡。師曰。汝道老僧在甚麼處。僧豎起一指。師曰。早是謗老僧也。
潭州石霜山性空禪師
僧問。如何是祖師西來意。師曰。如人在千尺井中。不假寸繩出得。此人即答汝西來意。僧曰。近日湖南暢和尚出世。亦為人東語西話。師喚沙彌拽出這死屍著(沙彌即仰山。山後問耽源。如何出得井中人。源曰。咄癡漢。誰在井中。山復問溈山。溈召慧寂。山應諾。溈曰出也。仰山住后常舉前語。謂眾曰。我在耽源處得名。溈山處得地)。
福州古靈神贊禪師
本州大中寺受業。後行腳。遇百丈開悟。卻回受業本師。問曰。汝離吾在外。得何事業。曰並無事業。遂遣執役。一日因澡身。命師去垢。師乃拊背曰。好所佛堂而佛不聖。本師回首視之。師曰。佛雖不聖。且能放光。本師又一日在牕下看經。蜂子投牕紙求出。師睹之曰。世界如許廣闊
【現代漢語翻譯】 現代漢語譯本 僧人問：『什麼是五峰的境界？』 禪師說：『險峻。』 僧人問：『什麼是境界中的人？』 禪師說：『閉塞。』 僧人告辭。禪師問：『去哪裡？』 僧人說：『去臺山。』 禪師豎起一根手指說：『如果見到文殊（Manjusri，智慧的象徵）了，再回到這裡，與你相見。』 僧人無語。禪師問僧人：『從哪裡來？』 僧人說：『從莊上來。』 禪師說：『你還見到牛了嗎？』 僧人說：『見到。』 禪師說：『見到左角，見到右角？』 僧人無語。禪師代答說：『見到沒有左右。』（仰山（Yangshan）另外說：『還能分辨左右嗎？』）又有僧人告辭。禪師說：『你到各處去，不要誹謗老僧在這裡。』 僧人說：『我不會說和尚在這裡。』 禪師說：『你說老僧在什麼地方？』 僧人豎起一根手指。禪師說：『這已經是誹謗老僧了。』
潭州石霜山性空禪師（Xingkong，Xingshuang Mountain，Tanzhou）
僧人問：『如何是祖師西來意？』 禪師說：『如人在千尺井中，不借助一寸繩子就能出來，這個人就能回答你西來意。』 僧人說：『近日湖南（Hunan）暢和尚出世，也為人東語西話。』 禪師叫沙彌（Shami，小和尚）把這死屍拖出去。（沙彌就是仰山，仰山後來問耽源（Danyuan）：『如何出得井中人？』 耽源說：『咄！癡漢，誰在井中？』 仰山又問溈山（Weishan）：『溈召慧寂（Huiji）。』 溈山應諾。溈山說：『出也。』 仰山住后常舉前語，對眾人說：『我在耽源處得名，溈山處得地。』）
福州古靈神贊禪師（Guling Shenzan，Fuzhou）
在本州大中寺（Dazhong Temple）受業。後來行腳，遇到百丈（Baizhang）開悟。卻回到受業的本師處，本師問：『你離開我在外，得到什麼事業？』 回答說：『並沒有什麼事業。』 於是被派遣去執役。一日，本師洗澡，命令禪師去垢。禪師於是拍著本師的背說：『好一座佛堂而佛不聖。』 本師回頭看他。禪師說：『佛雖不聖，且能放光。』 本師又一日在窗下看經，蜂子投窗紙求出。禪師看到后說：『世界如此廣闊，』
【English Translation】 English version A monk asked: 'What is the realm of Five Peaks?' The Master said: 'Perilous.' The monk asked: 'What is the person within the realm?' The Master said: 'Obstructed.' The monk took his leave. The Master asked: 'Where are you going?' The monk said: 'To Mount Tai (Taishan).' The Master raised a finger and said: 'If you see Manjusri (Manjusri, symbol of wisdom), come back here, and I will meet you.' The monk was speechless. The Master asked the monk: 'Where do you come from?' The monk said: 'From the village.' The Master said: 'Did you see the ox?' The monk said: 'I did.' The Master said: 'Did you see the left horn, did you see the right horn?' The monk was speechless. The Master answered for him, saying: 'Saw no left or right.' (Yangshan (Yangshan) separately said: 'Can you still distinguish left and right?') Another monk took his leave. The Master said: 'When you go to various places, do not slander this old monk as being here.' The monk said: 'I will not say that the Abbot is here.' The Master said: 'Where do you say this old monk is?' The monk raised a finger. The Master said: 'That is already slandering this old monk.'
Chan Master Xingkong (Xingkong) of Shishuang Mountain (Xingshuang Mountain) in Tanzhou (Tanzhou)
A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'It is like a person in a thousand-foot well who can get out without relying on an inch of rope; that person can answer your question about the meaning of the coming from the West.' The monk said: 'Recently, the Venerable Chang (Chang) of Hunan (Hunan) has appeared in the world, also speaking of East and West for people.' The Master called a Shami (Shami, novice monk) to drag this corpse out. (The Shami was Yangshan. Later, Yangshan asked Danyuan (Danyuan): 'How can the person in the well be brought out?' Danyuan said: 'Bah! Fool, who is in the well?' Yangshan then asked Weishan (Weishan): 'Weishan summoned Huiji (Huiji).' Weishan responded. Weishan said: 'Out!' After Yangshan resided [at his monastery], he often cited the previous words, saying to the assembly: 'I gained my name at Danyuan's place and my ground at Weishan's place.')
Chan Master Guling Shenzan (Guling Shenzan) of Fuzhou (Fuzhou)
He received instruction at Dazhong Temple (Dazhong Temple) in this prefecture. Later, he traveled around and encountered Baizhang (Baizhang), who enlightened him. He returned to his original teacher who had instructed him, and the teacher asked: 'Since you left me and went out, what have you accomplished?' He replied: 'I have accomplished nothing.' So he was sent to perform duties. One day, his original teacher was bathing and ordered the Master to scrub his back. The Master then patted his back and said: 'What a fine Buddha hall, yet the Buddha is not holy.' The original teacher turned his head to look at him. The Master said: 'Although the Buddha is not holy, he can still emit light.' Another day, the original teacher was reading a sutra under the window, and a bee was throwing itself against the window paper, seeking a way out. Seeing this, the Master said: 'The world is so vast,'
不肯出。鉆他故紙驢年去。遂有偈曰。空門不肯出。投窗也大癡。百年鉆故紙。何日出頭時。本師置經問曰。汝行腳遇何人。吾前後見汝。發言異常。師曰。某甲蒙百丈和尚指個歇處。今欲報慈德耳。本師於是告眾致齋。請師說法。師乃登座舉唱百丈門風曰。靈光獨耀。迥脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。本師于言下感悟曰。何期垂老。得聞極則事。師后住古靈。聚徒數載。臨遷化剃浴。聲鐘告眾曰。汝等諸人還識無聲三昧否。眾曰不識。師曰。汝等靜聽。莫別思惟。眾皆側聆。師儼然順寂。塔存本山。
廣州和安寺通禪師
婺州雙林寺受業。自幼寡言。時人謂之不語通。因禮佛次。有禪者問。座主禮底是甚麼。師曰是佛。禪者乃指像曰。這個是何物。師無對。至夜具威儀禮問。今日所問。某甲未知意旨如何。禪者曰。座主幾夏邪。師曰十夏。禪者曰。還曾出家也未。師轉茫然。禪者曰。若也不會。百夏奚為。乃命同參馬祖。及至江西。祖已圓寂。遂謁百丈。頓釋疑情。有人問。師是禪師否。師曰。貧道不曾學禪。師良久召其人。其人應諾。師指㯶櫚樹子。其人無對。師一日召仰山。將床子來。山將到。師曰。卻送本處著。山從之。師召慧寂。山應諾。師曰。床
【現代漢語翻譯】 現代漢語譯本：
（那人）不肯出來，鉆研他的陳舊書本，不知要到驢年馬月。於是作了一首偈語說：『空門不肯出，投窗也太癡。百年鉆故紙，何日出頭時？』本師（寺院住持或師傅）安排經筵，問道：『你行腳參訪遇到什麼人？我前後觀察你，發言異於常人。』師（古靈神贊）說：『弟子蒙百丈和尚指點了個歇腳處，現在想報答慈悲恩德罷了。』本師於是告訴大眾準備齋飯，請師說法。師於是登上法座，舉唱百丈的宗風說：『靈光獨耀，迥脫根塵。體露真常，不拘文字。心性無染，本自圓成。但離妄緣，即如如佛。』本師聽了這些話，感悟地說：『沒想到老了，還能聽到如此極妙的道理。』師後來住在古靈，聚集徒眾數年。臨終遷化前剃頭沐浴，敲鐘告訴大眾說：『你們這些人還知道無聲三昧（samadhi，一種禪定狀態）嗎？』大眾說不知道。師說：『你們安靜地聽著，不要胡思亂想。』眾人都側耳傾聽，師安詳地圓寂了。塔至今還在本山。
廣州和安寺通禪師
在婺州雙林寺受戒出家。從小就沉默寡言，當時的人稱他為『不語通』。一次禮佛時，有禪者問：『座主（寺院中負責講經說法的僧人）禮拜的是什麼？』師說：『是佛。』禪者於是指著佛像說：『這個是什麼東西？』師無言以對。到了晚上，師整理好衣冠，恭敬地請教：『今天您所問的問題，弟子不明白是什麼意思。』禪者問：『座主有多少年僧臘了？』師說：『十年了。』禪者問：『還曾出家嗎？』師更加茫然。禪者說：『如果連這個都不懂，一百年又有什麼用？』於是命他去參訪馬祖（Mazu Daoyi）。等到去了江西，馬祖已經圓寂了，於是去拜見百丈（Baizhang Huaihai），頓時解開了疑惑。有人問：『師是禪師嗎？』師說：『貧道不曾學禪。』師沉默了很久，叫那個人。那個人答應了。師指著棕櫚樹的果實，那個人無言以對。師有一天叫仰山（Yangshan Huiji）把床拿來。仰山拿來了。師說：『放回原來的地方去。』仰山照做了。師叫慧寂（Huiji），仰山答應了。師說：床
【English Translation】 English version:
He refused to emerge, delving into his old papers, who knows until the donkey year. Thereupon, he composed a verse saying: 'The empty gate refuses to exit, throwing oneself at the window is also too foolish. Spending a hundred years delving into old papers, when will the day of emergence arrive?' The abbot (or master) arranged a sutra lecture and asked: 'What kind of person did you encounter during your pilgrimage? I have observed you before and after, and your speech is different from ordinary people.' The master (Guling Shenzan) said: 'This disciple was pointed to a resting place by Venerable Baizhang, and now I want to repay his compassionate virtue.' The abbot then told the assembly to prepare a vegetarian meal and invited the master to preach the Dharma. The master then ascended the seat and proclaimed Baizhang's school style, saying: 'The spiritual light shines alone, transcending roots and dust. The body reveals the true constant, not bound by words. The nature of the mind is without defilement, originally perfectly complete. But apart from deluded conditions, it is the Thus Come One (Tathagata, Buddha).' The abbot, upon hearing these words, was enlightened and said: 'I never expected that in my old age, I would hear such an ultimate truth.' The master later lived in Guling, gathering disciples for several years. Before his passing, he shaved his head and bathed, ringing the bell to tell the assembly: 'Do you all know the soundless samadhi (samadhi, a state of meditative absorption)?' The assembly said they did not know. The master said: 'Listen quietly, do not think wildly.' Everyone listened attentively, and the master peacefully passed away. The pagoda still exists on this mountain.
Chan Master Tong of He'an Temple in Guangzhou
He received ordination at Shuanglin Temple in Wuzhou. From a young age, he was taciturn, and people at the time called him 'Silent Tong'. Once, while bowing to the Buddha, a Chan practitioner asked: 'What is the seat holder (the monk in charge of explaining the scriptures in the temple) bowing to?' The master said: 'It is the Buddha.' The Chan practitioner then pointed to the Buddha statue and said: 'What is this thing?' The master was speechless. In the evening, the master tidied his robes and respectfully asked: 'The question you asked today, this disciple does not understand the meaning of.' The Chan practitioner asked: 'How many years of monastic life does the seat holder have?' The master said: 'Ten years.' The Chan practitioner asked: 'Have you ever left home?' The master was even more confused. The Chan practitioner said: 'If you don't even understand this, what is the use of a hundred years?' He then ordered him to visit Mazu (Mazu Daoyi). When he arrived in Jiangxi, Mazu had already passed away, so he went to see Baizhang (Baizhang Huaihai), and his doubts were immediately resolved. Someone asked: 'Is the master a Chan master?' The master said: 'This poor monk has never studied Chan.' The master was silent for a long time and then called that person. That person responded. The master pointed to the palm tree fruit, and that person was speechless. One day, the master called Yangshan (Yangshan Huiji) to bring the bed. Yangshan brought it. The master said: 'Put it back in its original place.' Yangshan did as he was told. The master called Huiji (Huiji), and Yangshan responded. The master said, bed
子那邊是甚麼物。山曰枕子。師曰。枕子這邊是甚麼物。山曰無物。師復召慧寂。山應諾。師曰。是甚麼。山無對。師曰。去。
江州龍雲臺禪師
僧問。如何是祖師西來意。師曰。昨夜欄中失卻牛。
京兆衛國院道禪師
新到參。師問何方來。曰河南來。師曰。黃河清也未。僧無對。(溈山代云。小小狐兒要過。但過用疑作甚麼)師不安。不見客。有人來謁。乃曰。久聆和尚道德。忽承法體違和。略請和尚相見。師將缽鐼盛缽榰。令侍者擎出呈之。其人無對。
鎮州萬歲和尚
僧問。大眾雲集。合譚何事。師曰。序品第一(歸宗柔別云。禮拜了去)。
洪州東山慧禪師
遊山見一巖。僧問。此巖還有主也無。師曰有。曰是甚麼人。師曰。三家村裡覓甚麼。曰如何是巖中主。師曰。汝還氣急么。小師行腳回。師問。汝離吾在外。多少時邪。曰十年。師曰。不用指東指西。直道將來。曰對和尚不敢謾語。師喝曰。這打野榸漢。師同大於南用到茶堂。有僧近前不審。用曰。我既不納汝。汝亦不見我。不審阿誰。僧無語。師曰。不得平白地恁么問伊。用曰。大於亦無語邪。于把定其僧曰。是你恁么。累我亦然。便打一摑。用大笑曰。朗月與青天。大於侍者到。師問。金剛
【現代漢語翻譯】 現代漢語譯本 僧人問：『您那邊是什麼東西？』山回答：『是枕頭。』禪師問：『枕頭的這邊是什麼東西？』山回答：『沒有東西。』禪師又叫慧寂的名字，山應聲回答。禪師問：『這是什麼？』山無言以對。禪師說：『走吧。』
江州龍雲臺禪師 僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師說：『昨夜欄中丟了牛。』
京兆衛國院道禪師 新來的僧人前來參拜。禪師問：『從哪裡來？』回答：『從河南來。』禪師問：『黃河清了嗎？』僧人無言以對。（溈山（Weishan）代為回答說：『小小狐貍想要過河，但過了河還疑慮什麼呢？』）禪師身體不適，不見客人。有人前來拜謁，（那人）說：『久聞和尚的道德，忽然聽說您身體不適，想稍微請和尚見一面。』禪師用缽鐼（a bowl stand）盛著缽榰（a bowl support），讓侍者端出來給他看。那人無言以對。
鎮州萬歲和尚 僧人問：『大眾在云（cloud platform），譚（discuss）論什麼事？』禪師說：『序品第一（first chapter of a sutra）。』（歸宗柔（Guizong Rou）另外說：『禮拜后就走吧。』）
洪州東山慧禪師 （禪師）遊山時看到一個巖洞，僧人問：『這巖洞有主人嗎？』禪師說：『有。』（僧人）問：『是什麼人？』禪師說：『三家村裡找什麼？』（僧人）問：『如何是巖中主？』禪師說：『你還喘氣急嗎？』小師父行腳回來，禪師問：『你離開我在外面，多久了？』回答：『十年。』禪師說：『不用指東指西，直接說來。』（小師父）回答：『對和尚不敢說謊。』禪師喝道：『這打野榸（wild staff）漢！』禪師同大於南（Da Yu Nan）到茶堂，有僧人上前不審（not clear）。用（Yong）說：『我既然不接納你，你也看不見我，不審（not clear）誰？』僧人無語。禪師說：『不得平白地這麼問他。』用（Yong）說：『大於（Da Yu）也無語嗎？』于（Yu）抓住那個僧人說：『是你這麼，連累我也是這樣。』便打了他一巴掌。用（Yong）大笑說：『朗月與青天。』大於（Da Yu）的侍者到了，禪師問：『金剛（Vajra）
【English Translation】 English version A monk asked: 'What is that thing on your side?' Shan (name) replied: 'A pillow.' The Zen master asked: 'What is on the other side of the pillow?' Shan replied: 'Nothing.' The Zen master then called out Hui Ji's (name) name, and Shan responded. The Zen master asked: 'What is this?' Shan had no reply. The Zen master said: 'Go away.'
Zen Master Long Yun Tai of Jiang Zhou A monk asked: 'What is Bodhidharma's intention in coming from the West?' The Zen master said: 'Last night, I lost the ox in the pen.'
Zen Master Dao of Wei Guo Temple in Jing Zhao A newly arrived monk came to pay respects. The Zen master asked: 'Where do you come from?' He replied: 'From Henan.' The Zen master asked: 'Is the Yellow River clear yet?' The monk had no reply. (Weishan (name) said on his behalf: 'A little fox wants to cross, but what is there to doubt after crossing?') The Zen master was unwell and did not receive guests. Someone came to visit and said: 'I have long admired the virtuous conduct of the venerable master, and suddenly heard that your body is unwell. I would like to request a brief meeting with the venerable master.' The Zen master used a bowl stand (缽鐼) to hold a bowl support (缽榰), and had the attendant carry it out to present it to him. The person had no reply.
Venerable Master Wansui of Zhen Zhou A monk asked: 'What are the assembly discussing on the cloud platform (大眾云，譚何事)?' The Zen master said: 'The first chapter of the sutra (序品第一).' (Guizong Rou (name) said separately: 'After bowing, leave.')
Zen Master Hui of Dong Shan in Hong Zhou While traveling in the mountains, (the Zen master) saw a cave. A monk asked: 'Does this cave have an owner?' The Zen master said: 'Yes.' (The monk) asked: 'Who is it?' The Zen master said: 'What are you looking for in Sanjia Village?' (The monk) asked: 'What is the master of the cave?' The Zen master said: 'Are you still panting?' A young monk returned from his pilgrimage. The Zen master asked: 'How long have you been away from me?' He replied: 'Ten years.' The Zen master said: 'No need to point east and west, tell me directly.' (The young monk) replied: 'I dare not lie to the venerable master.' The Zen master shouted: 'This wild staff (打野榸) man!' The Zen master went to the tea hall with Da Yu Nan (name). A monk came forward, not clear (不審). Yong (name) said: 'Since I do not accept you, and you cannot see me, who are you not clear (不審) about?' The monk was speechless. The Zen master said: 'You must not ask him like that for no reason.' Yong (name) said: 'Is Da Yu (name) also speechless?' Yu (name) grabbed the monk and said: 'It is because of you that I am also like this.' Then he slapped him. Yong (name) laughed loudly and said: 'Bright moon and blue sky.' Da Yu's (name) attendant arrived. The Zen master asked: 'Vajra (金剛)'
正定一切皆然。秋去冬來。且作么生。者曰。不妨和尚借問。師曰。即今即得去。後作么生。者曰。誰敢問著某甲。師曰。大於還得么。者曰。猶要別人點檢在。師曰。輔弼宗師。不廢光彩。侍者禮拜。
清田和尚
與瑫上座煎茶次。師敲繩床三下。瑫亦敲三下。師曰。老僧敲有個善巧。上座敲有何道理。瑫曰。某甲敲有個方便。和尚敲作么生。師舉起盞子。瑫曰。善知識眼。應須恁么。茶罷瑫卻問。和尚適來舉起盞子。意作么生。師曰。不可更別有也。
百丈山涅槃和尚
一日謂眾曰。汝等與我開田。我與汝說大義。眾開田了。歸請說大義。師乃展兩手。眾罔措。(洪覺范林間錄云。百丈第二代法正禪師。大智之高弟。其先當誦涅槃經。不言姓名。時呼為涅槃和尚。住成法席。師功最多。使眾開田。方說大義者。乃師也。黃檗古靈諸大士。皆推尊之。唐文人黃武翊。撰其碑甚詳。柳公權。書妙絕今古。而傳燈所載。百丈惟政禪師。又繫於馬祖法嗣之列。誤矣。及觀正宗記。則有惟政法正。然百丈第代可數。明教但皆見其名不能辨。而俱存也。今當以柳碑為正)。
南泉愿禪師法嗣
趙州觀音院(亦曰東院)從諗禪師
曹州郝鄉人也。姓郝氏。童稚于本州扈通院。從師披
【現代漢語翻譯】 現代漢語譯本 正定一切都是這樣。（正定：指禪定，此處指對一切事物的肯定和接受）。秋天過去，冬天到來。那麼，該如何應對呢？那人說：不妨請和尚您來問。（和尚：對僧人的尊稱）。師父說：現在立刻就可以離開，之後又該如何呢？那人說：誰敢問我這個問題？師父說：你還能理解嗎？那人說：還需要別人來指點。（點檢：檢查，指點）。師父說：你是輔佐宗師的人才，你的光彩不會被埋沒。（輔弼宗師：輔助宗師，指有潛力成為宗師的人）。侍者行禮拜謝。
清田和尚
與瑫上座一起煮茶時。（上座：寺院中資歷較高的僧人）。師父敲了三下繩床。瑫上座也敲了三下。師父說：老僧我敲有我的巧妙之處，上座你敲有什麼道理呢？瑫上座說：我敲有我的方便之處，和尚您敲又是怎麼回事呢？師父舉起茶盞。瑫上座說：真是善知識的眼光，就應該是這樣啊！（善知識：指能夠引導人們走向正道的良師益友）。茶喝完后，瑫上座反問：和尚您剛才舉起茶盞，是什麼意思呢？師父說：沒有什麼別的意思。
百丈山涅槃和尚
有一天，涅槃和尚對大家說：你們替我開墾田地，我就為你們講說大義。（大義：指佛法真諦）。大家開墾完田地后，回來請求講說大義。師父於是展開雙手，大家不知所措。（罔措：不知所措）。（洪覺范《林間錄》記載：百丈的第二代法正禪師，是大智禪師的高足弟子，他之前應當是誦讀《涅槃經》的，不提姓名，當時人們稱他為涅槃和尚。他對成就道場貢獻最大。讓大家開墾田地，才講說大義的人，就是他。黃檗、古靈等各位大士，都非常推崇他。唐朝文人黃武翊，為他撰寫的碑文非常詳細，柳公權書寫，精妙絕倫，古今罕見。而《傳燈錄》所記載的，百丈惟政禪師，又被歸於馬祖的法嗣之列，這是錯誤的。等到檢視《正宗記》，則有惟政和法正兩人，然而百丈的世代可以數清，明教只是都見過他們的名字卻不能分辨，於是都保留了下來。現在應當以柳碑的記載為準）。
南泉愿禪師法嗣
趙州觀音院（也叫東院）從諗禪師
是曹州郝鄉人，姓郝。童年時在本州的扈通院，跟隨師父剃度出家。
【English Translation】 English version Everything is thus in Zhengding. (Zhengding: refers to samadhi, here it means affirmation and acceptance of all things). Autumn goes, winter comes. So, how should we deal with it? The person said: Why not let the venerable monk ask. (Venerable monk: a respectful term for monks). The master said: One can leave right now, what about later? The person said: Who dares to ask me that question? The master said: Can you still understand? The person said: It still needs someone else to point it out. (Point out: check, point out). The master said: You are a talent to assist the master, your brilliance will not be buried. (Assist the master: assist the master, refers to people with the potential to become masters). The attendant bowed in thanks.
Qingtian Monk
While brewing tea with the Venerable Zong, the master knocked on the rope bed three times. (Venerable: a senior monk in the temple). Venerable Zong also knocked three times. The master said: I, the old monk, have my own skill in knocking, what is the reason for your knocking? Venerable Zong said: I have my own convenience in knocking, what about you, venerable monk? The master raised the teacup. Venerable Zong said: Truly the eyes of a good teacher, it should be like this! (Good teacher: refers to a good teacher and friend who can guide people to the right path). After drinking the tea, Venerable Zong asked in return: Venerable monk, what did you mean by raising the teacup just now? The master said: There is no other meaning.
Baizhang Mountain Nirvana Monk
One day, Nirvana Monk said to everyone: You cultivate the fields for me, and I will explain the great meaning to you. (Great meaning: refers to the true meaning of Buddhism). After everyone cultivated the fields, they returned to ask for the explanation of the great meaning. The master then spread out his hands, and everyone was at a loss. (At a loss: at a loss). (Hong Juefan's 'Linjianlu' records: The second generation of Baizhang, Zen Master Fazheng, was a highly talented disciple of Zen Master Dazhi. He should have been reciting the 'Nirvana Sutra' before, without mentioning his name, and people at that time called him Nirvana Monk. He contributed the most to the success of the monastery. The person who asked everyone to cultivate the fields before explaining the great meaning was him. Huangbo, Guling and other great masters all admired him very much. Huang Wuyi, a scholar of the Tang Dynasty, wrote a very detailed inscription for him, and Liu Gongquan wrote it, which was exquisite and rare in ancient and modern times. However, the 'Transmission of the Lamp' records that Zen Master Baizhang Weizheng was also attributed to the lineage of Mazu, which is wrong. When checking the 'Zhengzongji', there were Weizheng and Fazheng, but the generations of Baizhang can be counted clearly, and Mingjiao had only seen their names but could not distinguish them, so they were all retained. Now, the record of Liu's inscription should be taken as the standard).
Successor of Zen Master Nanquan Yuan
Zen Master Zhaozhou Guanyin Temple (also known as East Temple) Congshen
He was from Haoxiang, Caozhou, surnamed Hao. As a child, he was at Hutong Temple in this state, and followed his master to shave his head and become a monk.
剃。未納戒。便抵池陽參南泉。值泉偃息而問曰。近離甚處。師曰。瑞像。泉曰。還見瑞像么。師曰。不見瑞像。祇見臥如來。泉便起坐。問汝是有主沙彌。無主沙彌。師曰。有主沙彌。泉曰。那個是你主。師近前躬身曰。仲冬嚴寒。伏惟和尚尊候萬福。泉器之。許其入室。他日問泉曰。如何是道。泉曰。平常心是道。師曰。還可趣向也無。泉曰。擬向即乖。師曰。不擬爭知是道。泉曰。道不屬知。不屬不知。知是妄覺。不知是無記。若真達不疑之道。猶如太虛廓然蕩豁。豈可強是非邪。師于言下悟理。乃往嵩岳琉璃壇納戒。仍返南泉。一日問泉曰。知有底人。向甚麼處去。泉曰。山前檀越家。作一頭水牯牛去。師曰。謝師指示。泉曰。昨夜三更月到牕。泉曰。今時人須向異類中行始得。師曰。異即不問。如何是類。泉以兩手拓地。師近前一踏踏倒。卻向涅槃堂里叫曰。悔悔。泉令侍者問。悔個甚麼。師曰。悔不更與兩踏。南泉上堂。師出問。明頭合暗頭合。泉便下座。歸方丈。師曰。這老和尚。被我一問。直得無言可對。首座曰。莫道和尚無語好。自是上座不會。師便打一掌曰。此掌合是堂頭老漢吃。師到黃檗。檗見來便閉方丈門。師乃把火於法堂內叫曰。救火救火。檗開門捉住曰。道道。師曰。賊過後張弓。到寶
【現代漢語翻譯】 現代漢語譯本 剃度后，還未正式受戒，他就前往池陽拜訪南泉普愿禪師（Nanquan Puyuan，唐代禪宗大師）。當時南泉禪師正在休息，他便上前問道：『您最近從哪裡來？』趙州禪師（趙州，指趙州從諗禪師）回答：『瑞像。』南泉禪師問：『還見到瑞像了嗎？』趙州禪師說：『沒見到瑞像，只見到臥著的如來。』南泉禪師於是起身坐好，問：『你是有主的沙彌，還是無主的沙彌？』趙州禪師回答：『有主的沙彌。』南泉禪師問：『哪個是你的主人？』趙州禪師走上前，躬身說：『仲冬嚴寒，祝願和尚您安好。』南泉禪師很器重他，允許他進入內室。 後來有一天，趙州禪師問南泉禪師：『什麼是道？』南泉禪師說：『平常心是道。』趙州禪師問：『還可以趨向追求嗎？』南泉禪師說：『想要趨向就錯了。』趙州禪師問：『不想要趨向，怎麼知道是道呢？』南泉禪師說：『道不屬於知，也不屬於不知。知是妄覺，不知是無記。如果真正通達無疑之道，就像太虛空曠遼闊，哪裡可以強行分辨是非呢？』趙州禪師在言語下領悟了真理，於是前往嵩岳琉璃壇受戒，然後返回南泉。 有一天，趙州禪師問南泉禪師：『有道之人，往哪裡去？』南泉禪師說：『山前施主家，去做一頭水牯牛去了。』趙州禪師說：『感謝禪師指示。』南泉禪師說：『昨夜三更，月亮照到窗戶。』南泉禪師說：『現在的人必須在異類中行走才能有所得。』趙州禪師問：『異類暫且不問，如何是類？』南泉禪師用兩手按地。趙州禪師走上前一腳踩倒他，然後跑到涅槃堂里叫喊：『後悔，後悔。』南泉禪師讓侍者問他：『後悔什麼？』趙州禪師說：『後悔沒再多踩兩腳。』 南泉禪師上堂說法，趙州禪師出來問道：『明頭合，暗頭合？』南泉禪師便下座，回到方丈室。趙州禪師說：『這老和尚，被我一問，竟然無言以對。』首座說：『不要說和尚無話可說，只是上座您不會。』趙州禪師便打了他一掌說：『這一掌應該由堂頭老漢來吃。』趙州禪師到黃檗希運禪師（Huangbo Xiyun）處參學，黃檗禪師見他來了，便關上方丈室的門。趙州禪師於是拿著火把在法堂內叫喊：『救火，救火。』黃檗禪師開門抓住他說：『說，說。』趙州禪師說：『賊走後才張弓。』到了寶峰
【English Translation】 English version After being tonsured but before formally receiving the precepts, he went to Chiyang to visit Zen Master Nanquan Puyuan (南泉普願, a Zen master of the Tang Dynasty). He encountered Nanquan resting and asked, 'Where have you been recently?' Zhaozhou (趙州, referring to Zen Master Zhaozhou Congshen) replied, 'Ruixiang (瑞像, auspicious image).' Nanquan asked, 'Did you see the Ruixiang?' Zhaozhou said, 'I didn't see the Ruixiang, I only saw the reclining Tathagata.' Nanquan then sat up and asked, 'Are you a novice monk with a master, or a novice monk without a master?' Zhaozhou replied, 'A novice monk with a master.' Nanquan asked, 'Who is your master?' Zhaozhou stepped forward, bowed, and said, 'In the cold of midwinter, I wish the Abbot good health.' Nanquan valued him greatly and allowed him to enter his private room. Later, one day, Zhaozhou asked Nanquan, 'What is the Dao (道, the Way)?' Nanquan said, 'Ordinary mind is the Dao.' Zhaozhou asked, 'Can it be approached or pursued?' Nanquan said, 'Trying to approach it is a mistake.' Zhaozhou asked, 'If one doesn't try to approach it, how can one know it is the Dao?' Nanquan said, 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, not knowing is ignorance. If one truly understands the Dao without doubt, it is like the vast and boundless emptiness, how can one forcibly distinguish right from wrong?' Zhaozhou understood the truth in these words and then went to Songyue Liuli Altar to receive the precepts, and then returned to Nanquan. One day, Zhaozhou asked Nanquan, 'Where does a person of the Dao go?' Nanquan said, 'To the house of the benefactor in front of the mountain, to become a water buffalo.' Zhaozhou said, 'Thank you for your guidance.' Nanquan said, 'Last night at midnight, the moon shone on the window.' Nanquan said, 'People today must walk among different categories to gain something.' Zhaozhou asked, 'Leaving aside the different categories, what is the same category?' Nanquan pressed his hands on the ground. Zhaozhou stepped forward and knocked him over, then ran to the Nirvana Hall and shouted, 'Regret, regret!' Nanquan asked the attendant, 'What do you regret?' Zhaozhou said, 'I regret not giving him two more kicks.' Nanquan ascended the Dharma hall to give a sermon. Zhaozhou came out and asked, 'Does the bright head fit, or does the dark head fit?' Nanquan then descended from the seat and returned to his room. Zhaozhou said, 'This old monk, when I asked him, was left speechless.' The head monk said, 'Don't say the Abbot has nothing to say, it's just that you don't understand.' Zhaozhou then slapped him and said, 'This slap should be taken by the old man in the hall.' Zhaozhou went to Huangbo Xiyun (黃檗希運) to study. When Huangbo saw him coming, he closed the door of his room. Zhaozhou then took a torch and shouted in the Dharma hall, 'Fire, fire!' Huangbo opened the door, grabbed him, and said, 'Speak, speak!' Zhaozhou said, 'Drawing the bow after the thief has gone.' Arriving at Baofeng
壽。壽見來。于禪床上背坐。師展坐具禮拜。壽下禪床。師便出。又到道吾。才入堂。吾曰。南泉一隻箭來也。師曰。看箭。吾曰過也。師曰中。又到茱萸。執拄杖。於法堂上。從東過西。萸曰。作甚麼。師曰探水。萸曰。我這裡一滴也無。探個甚麼。師以杖倚壁便下。師將游五臺。有大德作偈留曰。無處青山不道場。何須䇿杖禮清涼。雲中縱有金毛現。正眼觀時非吉祥。師曰。作么生是正眼。德無對。(法眼代云。請上座領某甲情。同安顯代云。是上座眼)師自此道化。被于北地。眾請住觀音院。上堂。如明珠在掌。胡來胡現。漢來漢現。老僧把一枝草。為丈六金身用。把丈六金身。為一枝草用。佛是煩惱。煩惱是佛。僧問。未審佛是誰家煩惱。師曰。與一切人煩惱。曰如何免得。師曰。用免作么。掃地次僧問。和尚是大善知識。為甚麼掃地。師曰。塵從外來。曰既是清凈伽藍。為甚麼有塵。師曰。又一點也。師與官人遊園次。兔見乃驚走。遂問。和尚是大善知識。兔見為甚麼走。師曰。老僧好殺。問覺華未發時如何辨真實。師曰。開也。曰是真是實。師曰。真是實。實是真。曰甚麼人分上事。師曰。老僧有分。阇黎有分。曰某甲不招納時如何。師佯不聞。僧無語。師曰。去。石幢子被風吹折。僧問。陀羅尼幢子作
【現代漢語翻譯】 現代漢語譯本： 壽禪師見到法眼文益禪師，法眼禪師在禪床上背對著他坐著。禪師於是展開坐具，向法眼禪師禮拜。法眼禪師便下了禪床，禪師隨即離開。禪師又去拜訪道吾禪師，剛進入佛堂，道吾禪師就說：『南泉禪師的一支箭射來了！』禪師說：『看箭！』道吾禪師說：『已經過去了。』禪師說：『正中靶心。』禪師又去拜訪茱萸禪師，茱萸禪師拿著拄杖，在法堂上從東邊走到西邊。禪師問：『您在做什麼？』茱萸禪師說：『探水。』茱萸禪師說：『我這裡一滴水也沒有，探什麼？』禪師把拄杖靠在墻上，便下去了。 禪師將要遊歷五臺山，有位大德作了一首偈語挽留他說：『沒有哪個青山不是道場，何必拄著枴杖去禮拜清涼山（指五臺山）。即使雲中有金毛獅子顯現，用正眼觀看時也並非吉祥。』禪師說：『怎麼才是正眼？』那位大德沒有回答。（法眼文益禪師代替他回答說：『請上座體諒我的心情。』同安顯禪師代替他回答說：『這就是上座的眼睛。』）禪師從此在北方弘揚佛法，他的道風教化遍及北方。大眾請他住持觀音院。上堂說法時，禪師說：『如同明珠在手掌中，胡人來了就顯現胡人的形象，漢人來了就顯現漢人的形象。老僧我拿一根草，當做丈六金身來用；把丈六金身，當做一根草來用。佛就是煩惱，煩惱就是佛。』 有僧人問：『不知佛是誰家的煩惱？』禪師說：『與一切人作煩惱。』僧人說：『如何才能免除煩惱？』禪師說：『用免除它做什麼？』禪師在掃地時，有僧人問：『和尚您是大善知識，為什麼還要掃地？』禪師說：『塵土從外面來。』僧人說：『既然是清凈的伽藍（寺院），為什麼會有塵土？』禪師說：『又多了一點。』禪師與一位官員在花園中游玩，一隻兔子看見他們就驚慌逃跑了。官員於是問：『和尚您是大善知識，兔子看見您為什麼會逃跑？』禪師說：『老僧我喜歡殺生。』 有僧人問：『覺華（覺悟之花）未開放時，如何辨別真實？』禪師說：『開放之時。』僧人說：『這是真還是實？』禪師說：『真是實，實是真。』僧人說：『這是什麼人的本分事？』禪師說：『老僧有本分，阇黎（梵語，意為弟子）也有本分。』僧人說：『如果我不接受招納時如何？』禪師假裝沒聽見，僧人無話可說。禪師說：『走吧。』石幢子被風吹斷了，有僧人問：『陀羅尼幢子（刻有陀羅尼經文的石柱）作
【English Translation】 English version: Zen Master Shou saw Zen Master Fayan Wenyi (Fayan Wenyi, meaning Dharma Eye Wenyi). Zen Master Fayan was sitting on the Zen bed with his back to him. The Zen Master then spread out his sitting mat and bowed to Zen Master Fayan. Zen Master Fayan then got off the Zen bed, and the Zen Master then left. The Zen Master then visited Zen Master Daowu. As soon as he entered the hall, Zen Master Daowu said, 'An arrow from Zen Master Nanquan (Nanquan, meaning Southern Spring) has come!' The Zen Master said, 'Watch the arrow!' Zen Master Daowu said, 'It has passed.' The Zen Master said, 'Hit the bullseye.' The Zen Master then visited Zen Master Zhuyu. Zen Master Zhuyu was holding a staff and walking from east to west in the Dharma hall. The Zen Master asked, 'What are you doing?' Zen Master Zhuyu said, 'Exploring for water.' Zen Master Zhuyu said, 'There is not a drop of water here, what are you exploring for?' The Zen Master leaned the staff against the wall and then went down. The Zen Master was about to travel to Mount Wutai (Wutai, a famous Buddhist mountain), and a virtuous monk composed a verse to persuade him to stay, saying, 'There is no green mountain that is not a place of practice, why must you lean on your staff to pay homage to Qingliang Mountain (Qingliang, another name for Wutai Mountain)? Even if a golden-haired lion appears in the clouds, it is not auspicious when viewed with the right eye.' The Zen Master said, 'What is the right eye?' That virtuous monk did not answer. (Zen Master Fayan Wenyi answered for him, saying, 'Please, Venerable, understand my feelings.' Zen Master Tongan Xian answered for him, saying, 'That is the Venerable's eye.') From then on, the Zen Master propagated the Dharma in the north, and his teachings spread throughout the north. The assembly invited him to reside at Guanyin Monastery (Guanyin, meaning Avalokiteśvara). When he ascended the Dharma hall to give a sermon, the Zen Master said, 'Like a bright pearl in the palm of your hand, a barbarian appears when a barbarian comes, and a Han Chinese appears when a Han Chinese comes. This old monk takes a blade of grass and uses it as a sixteen-foot golden body; he takes the sixteen-foot golden body and uses it as a blade of grass. Buddha is affliction, and affliction is Buddha.' A monk asked, 'I don't know whose affliction the Buddha is?' The Zen Master said, 'Affliction for all people.' The monk said, 'How can one avoid affliction?' The Zen Master said, 'What is the use of avoiding it?' When the Zen Master was sweeping the floor, a monk asked, 'Venerable, you are a great virtuous teacher, why are you still sweeping the floor?' The Zen Master said, 'Dust comes from outside.' The monk said, 'Since it is a pure Sangharama (Sangharama, meaning monastery), why is there dust?' The Zen Master said, 'There is another speck.' The Zen Master was strolling in the garden with an official, and a rabbit saw them and ran away in fright. The official then asked, 'Venerable, you are a great virtuous teacher, why did the rabbit run away when it saw you?' The Zen Master said, 'This old monk likes to kill.' A monk asked, 'How can one distinguish the truth when the Juehua (Juehua, meaning flower of enlightenment) has not yet bloomed?' The Zen Master said, 'When it blooms.' The monk said, 'Is it true or real?' The Zen Master said, 'True is real, and real is true.' The monk said, 'Whose responsibility is this?' The Zen Master said, 'The old monk has a share, and the Acarya (Acarya, meaning disciple) has a share.' The monk said, 'What if I do not accept the invitation?' The Zen Master pretended not to hear, and the monk was speechless. The Zen Master said, 'Go.' The stone pillar was broken by the wind, and a monk asked, 'What is the Dharani pillar (Dharani, a type of Buddhist incantation) for?'
凡去作聖去。師曰。也不作凡。亦不作聖。曰畢竟作甚麼。師曰。落地去也。僧辭。師曰。甚處去。曰諸方學佛法去。師豎起拂子曰。有佛處不得住。無佛處急走過。三千里外。逢人不得錯舉。曰與么則不去也。師曰。摘楊花摘楊花。問承聞和尚親見南泉是否。師曰。鎮州出大蘿蔔頭。大眾晚參。師曰。今夜答話去也。有解問者出來。時有一僧便出禮拜。師曰。比來拋磚引玉。卻引得個墼子。(保壽云。射虎不真。徒勞沒羽。長慶問覺上座云。那僧才出禮拜。為甚麼便收伊為墼子。覺云。適來那邊亦有人恁么問。慶雲。向伊道甚麼。覺云。也向伊恁么道。玄覺云。甚麼處卻成墼子。去叢林中道才出來。便成墼子。祇如每日出入行住坐臥不可總成墼子。且道這僧出來。具眼不具眼)上堂。金佛不度爐。木佛不度火。泥佛不度水。真佛內里坐。菩提涅槃。真如佛性。儘是貼體衣服。亦名煩惱。實際理地。甚麼處著。一心不生。萬法無咎。汝但究理坐看三二十年。若不會。擷取老僧頭去。夢幻空華。徒勞把捉。心若不異。萬法一如。既不從外得。更拘執作么。如羊相似。亂拾物安向口裡。老僧見藥山和尚道。有人問著。但教合取狗口。老僧亦教合取狗口。取我是垢。不取我是凈。一似獵狗專欲得物吃。佛法在甚麼處。千人萬
【現代漢語翻譯】 現代漢語譯本 僧人說：『我去除凡入聖。』 趙州禪師說：『既不作凡夫，也不作聖人。』 僧人問：『那到底做什麼呢？』 趙州禪師說：『落地就行了。』 僧人告辭。 趙州禪師問：『去哪裡？』 僧人說：『到各處去學習佛法。』 趙州禪師豎起拂塵說：『有佛的地方不可停留，沒有佛的地方趕緊走過。三千里之外，遇到人不可隨便亂說。』 僧人說：『這樣說，那我就不去了。』 趙州禪師說：『摘楊花，摘楊花。』 有人問：『聽說和尚您親自見過南泉禪師，是這樣嗎？』 趙州禪師說：『鎮州出產大蘿蔔頭。』 大眾參加晚參。 趙州禪師說：『今晚要回答問題。有能解答疑問的人出來。』 當時有一位僧人便出來禮拜。 趙州禪師說：『本來想拋磚引玉，卻引來一塊磚頭。(保壽禪師說：射虎不真，徒勞無功。長慶禪師問覺上座說：那位僧人剛出來禮拜，為什麼就說他是磚頭呢？覺上座說：剛才那邊也有人這樣問。長慶禪師說：你對他說什麼？覺上座說：我也對他說這樣的話。玄覺禪師說：在什麼地方成了磚頭呢？去叢林中說才出來，便成了磚頭。如果每天出入行走坐臥，難道都成了磚頭？且說這位僧人出來，有眼力還是沒有眼力？)』 上堂說法。 『金佛不能入爐熔鍊，木佛不能經受火燒，泥佛不能經受水浸，真佛在你們心裡坐著。菩提（bodhi, 覺悟），涅槃（nirvana, 寂滅），真如（tathata, 事物的本真狀態），佛性（buddha-dhatu, 成佛的可能性），這些都是貼身的衣服，也可以說是煩惱。在實際的理地上，什麼地方可以安放這些呢？一心不生，萬法就沒有過錯。你們只要探究這個道理，坐看三二十年，如果還不明白，就砍下老僧的頭去。夢幻空花，徒勞地去把捉。心若沒有分別，萬法就是一樣的。既然不是從外面得來的，還執著它做什麼呢？就像羊一樣，胡亂撿東西往嘴裡塞。老僧我見過藥山禪師說，有人問到，就教他合上狗嘴。老僧我也教你們合上狗嘴。』 『取我是垢，不取我是凈，就像獵狗專門想得到東西吃。佛法在哪裡呢？千人萬人』
【English Translation】 English version A monk said: 'I will go to become a saint.' Master Zhao Zhou said: 'Neither become a common person, nor become a saint.' The monk asked: 'Then what exactly should I do?' Master Zhao Zhou said: 'Just land on the ground.' The monk took his leave. Master Zhao Zhou asked: 'Where are you going?' The monk said: 'I am going to various places to study the Buddha Dharma.' Master Zhao Zhou raised his whisk and said: 'Where there is Buddha, do not stay; where there is no Buddha, pass by quickly. Beyond three thousand miles, do not speak carelessly when you meet people.' The monk said: 'If that's the case, then I won't go.' Master Zhao Zhou said: 'Pick willow catkins, pick willow catkins.' Someone asked: 'I heard that you, Master, personally met Master Nan Quan, is that so?' Master Zhao Zhou said: 'Zhenzhou produces large radish heads.' The assembly attended evening meditation. Master Zhao Zhou said: 'Tonight, we will answer questions. If anyone can resolve doubts, come forward.' At that time, a monk came out and bowed. Master Zhao Zhou said: 'Originally, I intended to cast a brick to attract jade, but instead, I attracted a clod of earth. (Master Baoshou said: 'Shooting a tiger without accuracy is a waste of feathers.' Master Changqing asked Zen Master Jue: 'Why did you consider that monk a clod of earth as soon as he came out to bow?' Zen Master Jue said: 'Someone over there just asked the same question.' Master Changqing said: 'What did you say to him?' Zen Master Jue said: 'I said the same thing to him.' Zen Master Xuanjue said: 'Where did he become a clod of earth? To say that he became a clod of earth as soon as he came out in the monastery. If every day, in coming and going, walking, standing, sitting, and lying down, would everything become a clod of earth? Let's say this monk came out, does he have insight or not?)' Ascending the Dharma hall. 'A golden Buddha (buddha, the enlightened one) cannot be melted in a furnace, a wooden Buddha cannot withstand fire, a clay Buddha cannot withstand water, the true Buddha sits within your heart. Bodhi (bodhi, enlightenment), Nirvana (nirvana, cessation of suffering), Tathata (tathata, suchness), Buddha-dhatu (buddha-dhatu, buddha nature), all these are like close-fitting clothes, and can also be called afflictions. In the realm of actual principle, where can these be placed? If a single thought does not arise, then all phenomena are without fault. You only need to investigate this principle, sit and observe for thirty or twenty years, and if you still do not understand, then cut off this old monk's head. Dreams and illusions are a waste of effort to grasp. If the mind has no differentiation, then all phenomena are the same. Since it is not obtained from the outside, why cling to it? Like a sheep, randomly picking things and putting them in its mouth. I, this old monk, saw Zen Master Yaoshan say that if someone asks, just tell them to shut their dog mouths. I, this old monk, also tell you to shut your dog mouths.' 'Taking me is impurity, not taking me is purity, like a hunting dog that only wants to get something to eat. Where is the Buddha Dharma? Thousands of people'
人。儘是覓佛漢子。于中覓一個道人無。若與空王為弟子。莫教心病最難醫。未有世界。早有此性。世界壞時。此性不壞。一從見老僧后。更不是別人。祇是個主人公。這個更向外覓作么。正恁么時。莫轉頭換腦。若轉頭換腦。即失卻也。僧問。承師有言。世界壞時此性不壞。如何是此性。師曰。四大五陰。曰此猶是壞底。如何是此性。師曰。四大五陰。(法眼云。是一個兩個。是壞不壞。且作么生會。試斷看)師因老宿問近離甚處。曰滑州。宿曰。幾程到這裡。師曰。一跶到。宿曰。好個捷疾鬼。師曰。萬福大王。宿曰。參堂去。師應喏喏。尼問。如何是密密意。師以手掐之。尼曰。和尚猶有這個在。師曰。卻是你有這個在。僧辭。師問甚麼處去。曰閩中去。師曰。彼中兵馬隘。你須迴避始得。曰向甚麼處迴避。師曰恰好。問如何是賓中主。師曰。山僧不問婦。曰如何是主中賓。師曰。山僧無丈人。有僧游五臺。問一婆子曰。臺山路向甚麼處去。婆曰。驀直去。僧便去。婆曰。好個師僧又恁么去。後有僧舉似師。師曰。待我去勘過。明日師便去。問臺山路向甚麼處去。婆曰。驀直去。師便去。婆曰。好個師僧又恁么去。師歸院謂僧曰。臺山婆子。為汝勘破了也。(玄覺云。前來僧也恁么道。趙州去也恁么道。甚麼處
【現代漢語翻譯】 現代漢語譯本： 人們，全都是尋找佛的漢子，其中能找到一個真正的修行人嗎？如果要做佛的弟子，不要讓心病成為最難醫治的疾病。在還沒有世界的時候，就已經有了這個本性。世界毀滅的時候，這個本性也不會毀滅。自從見到老僧之後，我就更加確信，這個本性不是別的，就是我們自己的主人公。這個主人公還向外尋找什麼呢？正在這個時候，不要轉移念頭，如果轉移念頭，就失去了它。有僧人問：『聽您說，世界毀滅的時候，這個本性不會毀滅，什麼是這個本性呢？』法眼禪師回答說：『四大五陰。』僧人說：『這仍然是會毀滅的東西，什麼是那個不毀滅的本性呢？』法眼禪師回答說：『四大五陰。』（法眼禪師評論說：『是一個還是兩個？是毀滅還是不毀滅？你們要怎麼理解？試著判斷一下。』）法眼禪師因為有老修行問他最近從哪裡來，回答說：『滑州。』老修行問：『幾程路才到這裡？』法眼禪師回答說：『一腳就到了。』老修行說：『好一個輕捷的鬼！』法眼禪師回答說：『萬福大王。』老修行說：『去參堂吧。』法眼禪師應聲說：『是是。』一個尼姑問：『什麼是密密意？』法眼禪師用手掐她。尼姑說：『和尚您還有這個在啊？』法眼禪師說：『正是因為你有這個在。』一個僧人告辭，法眼禪師問：『去哪裡？』僧人回答說：『去閩中。』法眼禪師說：『那裡兵荒馬亂，你必須迴避才行。』僧人說：『向哪裡迴避？』法眼禪師說：『恰好。』有人問：『什麼是賓中主？』法眼禪師說：『山僧不問婦。』（意為不干涉別人的家事）有人問：『什麼是主中賓？』法眼禪師說：『山僧無丈人。』（意為沒有可以依靠的人）有僧人游五臺山，問一個老婦人說：『去臺山的路怎麼走？』老婦人說：『一直走。』僧人就走了。老婦人說：『好一個師僧，又這樣走了。』後來有僧人把這件事告訴法眼禪師，法眼禪師說：『等我去勘驗一下。』第二天，法眼禪師就去了，問老婦人說：『去臺山的路怎麼走？』老婦人說：『一直走。』法眼禪師就走了。老婦人說：『好一個師僧，又這樣走了。』法眼禪師回到寺院，對僧人說：『臺山的老婦人，我已經替你們勘破她了。』（玄覺禪師評論說：『之前的僧人也這麼說，趙州禪師去也這麼說，到底在哪裡？』）
【English Translation】 English version: People are all seekers of the Buddha (Buddha: enlightened one). Among them, can one find a true Daoist (Daoist: follower of the Dao)? If you want to be a disciple of the Empty King (Empty King: another name for the Buddha), don't let the sickness of the mind be the most difficult to cure. Before there was a world, there was already this nature (nature: inherent quality or essence). When the world is destroyed, this nature will not be destroyed. Since seeing the old monk, I am even more certain that this nature is none other than our own protagonist (protagonist: the master of oneself). Why seek this protagonist externally? At this very moment, do not shift your thoughts. If you shift your thoughts, you will lose it. A monk asked: 'I hear you say that when the world is destroyed, this nature will not be destroyed. What is this nature?' Fayan (Fayan: a Chan master) said: 'The four great elements and five aggregates (four great elements and five aggregates: the components of existence).' The monk said: 'These are still destructible. What is the indestructible nature?' Fayan said: 'The four great elements and five aggregates.' (Fayan commented: 'Is it one or two? Is it destructible or indestructible? How will you understand it? Try to judge.') Because an old practitioner asked him where he had come from recently, Fayan replied: 'Huaizhou.' The old practitioner asked: 'How many stages did it take to get here?' Fayan replied: 'One step.' The old practitioner said: 'What a nimble ghost!' Fayan replied: 'Hail, Great King!' The old practitioner said: 'Go to the meditation hall.' Fayan responded: 'Yes, yes.' A nun asked: 'What is the secret meaning?' Fayan pinched her with his hand. The nun said: 'Venerable, you still have this?' Fayan said: 'It is precisely because you have this.' A monk bid farewell. Fayan asked: 'Where are you going?' The monk replied: 'To Minzhong.' Fayan said: 'The military situation there is tight. You must avoid it.' The monk said: 'Where should I avoid it?' Fayan said: 'Exactly right.' Someone asked: 'What is the guest within the host?' Fayan said: 'This monk does not ask about women.' (Meaning: I don't interfere in other people's family affairs.) Someone asked: 'What is the host within the guest?' Fayan said: 'This monk has no father-in-law.' (Meaning: I have no one to rely on.) A monk was traveling to Mount Wutai (Mount Wutai: a sacred Buddhist mountain) and asked an old woman: 'Which way leads to Mount Wutai?' The old woman said: 'Go straight ahead.' The monk left. The old woman said: 'What a monk, leaving like that again.' Later, a monk told Fayan about this. Fayan said: 'I will go and investigate.' The next day, Fayan went and asked the old woman: 'Which way leads to Mount Wutai?' The old woman said: 'Go straight ahead.' Fayan left. The old woman said: 'What a monk, leaving like that again.' Fayan returned to the monastery and said to the monks: 'I have investigated the old woman of Mount Wutai for you.' (Xuanjue (Xuanjue: a Chan master) commented: 'The previous monk said the same, and Zhao Zhou (Zhao Zhou: a Chan master) also said the same when he went. Where is it ultimately?')
是勘破婆子處。又云。非唯被趙州勘破。亦被這僧勘破)問恁么來底人。師還接否。師曰接。曰不恁么來底。師還接否。師曰接。曰。恁么來者。從師接。不恁么來者。如何接。師曰。止止不須說。我法妙難思。師因出。路逢一婆。婆問。和尚住甚麼處。師曰。趙州東院西。婆無語。師歸問眾僧。合使那個西字。或言東西字。或言棲泊字。師曰。汝等總作得鹽鐵判官。曰和尚為甚恁么道。師曰。為汝總識字。(法燈別眾僧云。已知去處)問如何是囊中寶。師曰。合取口。(法燈別云。莫說似人)有一婆子。令人送錢。請轉藏經。師受施利了。卻下禪床。轉一匝乃曰。傳語婆轉藏經已竟。其人回舉似婆。婆曰。比來請轉全藏。如何祇為轉半藏。(玄覺云。甚麼處是欠半藏處。且道那婆子具甚麼眼。便與么道)因僧侍次。遂指火問曰。這個是火。你不得喚作火。老僧道了也。僧無對。復筴起火曰。會么。曰不會。師曰。此去舒州有投子和尚。汝往禮拜問之。必為汝說。因緣相契。不用更來。不相契卻來。其僧到投子。子問。近離甚處。曰趙州。子曰。趙州有何言句。僧舉前話。子曰。汝會么。曰不會。乞師指示。子下禪床行三步。卻坐。問曰會么。曰不會。子曰。你歸舉似趙州。其僧卻回舉似師。師曰。還會么。曰不會。
【現代漢語翻譯】 是勘破婆子處。（趙州（Zhaozhou）：禪宗大師）又說，『不僅被趙州勘破，也被這僧人勘破。』）問：『像這樣來的人，師父您還接引嗎？』 師父說：『接引。』 問：『不像這樣來的人，師父您還接引嗎？』 師父說：『接引。』 問：『像這樣來的人，師父您接引，不像這樣來的人，如何接引呢？』 師父說：『止止，不必說，我的佛法玄妙難以思議。』 師父有一次外出，路上遇到一位老婦人。老婦人問：『和尚您住在哪裡？』 師父說：『趙州東院西。』 老婦人無語。師父回來問眾僧：『應該用哪個「西」字？』 有人說是東西的「東」和「西」，有人說是棲泊的「棲」。 師父說：『你們都只能當鹽鐵判官。』 問：『和尚為什麼這麼說？』 師父說：『因為你們只認得字。』（法燈（Fadeng）：禪宗大師）對眾僧說：『我已經知道去處了。』） 問：『什麼是囊中寶？』 師父說：『合上你的嘴。』（法燈另外說：『不要說給人聽。』）有一位老婦人，派人送錢來，請求轉藏經。師父接受了佈施，走下禪床，轉了一圈，然後說：『告訴那位老婦人，轉藏經已經完畢。』 那人回去告訴老婦人，老婦人說：『之前請轉的是全藏，為什麼只轉了半藏？』（玄覺（Xuanjue）：禪宗大師）說：『哪裡是欠缺的半藏之處？且說那位老婦人有什麼樣的眼力，竟然這麼說。』） 有一次，僧人侍立在旁，師父指著火問：『這個是火，你不能叫它火。我已經說完了。』 僧人無言以對。師父又用火鉗夾起火說：『會了嗎？』 僧人說：『不會。』 師父說：『從這裡去舒州（Shuzhou）有位投子和尚（Touzi），你前去禮拜請教他，他一定會為你解說。如果因緣相契合，就不用再來；如果不相契合，就回來。』 那僧人到了投子處，投子問：『最近從哪裡來？』 僧人說：『趙州。』 投子說：『趙州有什麼言語？』 僧人舉了之前的話。投子說：『你明白了嗎？』 僧人說：『不明白，請師父指示。』 投子走下禪床走了三步，然後坐下，問：『明白了嗎？』 僧人說：『不明白。』 投子說：『你回去告訴趙州。』 那僧人又回來告訴師父，師父說：『會了嗎？』 僧人說：『不會。』
【English Translation】 This is where the old woman was seen through. (Zhaozhou: A Chan master) It is also said, 'Not only was he seen through by Zhaozhou, but also by this monk.') Asked, 'For someone who comes like this, does the master still receive them?' The master said, 'I receive them.' Asked, 'For someone who doesn't come like this, does the master still receive them?' The master said, 'I receive them.' Asked, 'For those who come like this, the master receives them, but how does the master receive those who don't come like this?' The master said, 'Stop, stop, no need to speak. My Dharma is subtle and difficult to fathom.' Once, the master went out and met an old woman on the road. The old woman asked, 'Where does the venerable one reside?' The master said, 'West of the East Courtyard of Zhaozhou.' The old woman was speechless. The master returned and asked the monks, 'Which 'west' character should be used?' Some said the 'west' of 'east and west,' others said the 'west' of 'dwelling.' The master said, 'You are all only fit to be salt and iron officials.' Asked, 'Why does the venerable one say that?' The master said, 'Because you only recognize characters.' (Fadeng: A Chan master) said to the monks, 'I already know where to go.') Asked, 'What is the treasure in the bag?' The master said, 'Close your mouth.' (Fadeng also said, 'Don't tell people.') There was an old woman who sent money through someone, requesting the turning of the Tripitaka. The master accepted the offering, stepped down from the meditation platform, walked around once, and then said, 'Tell the old woman that the turning of the Tripitaka is complete.' The person returned and told the old woman, who said, 'Previously, I requested the turning of the entire Tripitaka, why was only half of it turned?' (Xuanjue: A Chan master) said, 'Where is the missing half? And what kind of eye does that old woman have, that she would say such a thing?' Once, when a monk was attending, the master pointed to the fire and asked, 'This is fire, you cannot call it fire. I have already spoken.' The monk was speechless. The master then used tongs to pick up the fire and said, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'From here, there is a venerable Touzi (Touzi) at Shuzhou (Shuzhou). Go and pay respects to him and ask him, he will surely explain it to you. If the karmic conditions align, there is no need to return; if they do not align, then return.' The monk arrived at Touzi's place, and Touzi asked, 'Where did you come from recently?' The monk said, 'Zhaozhou.' Touzi said, 'What words does Zhaozhou have?' The monk recounted the previous conversation. Touzi said, 'Do you understand?' The monk said, 'I don't understand, please instruct me.' Touzi stepped down from the meditation platform, walked three steps, then sat down and asked, 'Do you understand?' The monk said, 'I don't understand.' Touzi said, 'Go back and tell Zhaozhou.' The monk returned and told the master, who said, 'Do you understand?' The monk said, 'I don't understand.'
師曰。投子與么不較多也。有新到謂師曰。某甲從長安來。橫擔一條拄杖。不曾撥著一人。師曰。自是大德拄杖短。(同安顯別云。老僧這裡不曾見恁么人)僧無對。(法眼代云。呵呵。同安顯代云。也不短)僧寫師真呈。師曰。且道似我不似我。若似我即打殺老僧。不似我即燒卻真。僧無對。(玄覺代云。留取供養)問如何是祖師西來意。師曰。庭前柏樹子。曰和尚莫將境示人。師曰。我不將境示人。曰如何是祖師西來意。師曰。庭前柏樹子。問僧發足甚處。曰雪峰。師曰。雪峰有何言句示人。曰尋常道。盡十方世界。是沙門一隻眼。你等諸人。向甚處屙。師曰。阇黎若回。寄個鍬子去。師謂眾曰。我向行腳。到南方火爐頭。有個無賓主話。直至如今。無人舉著。上堂。至道無難。唯嫌揀擇。才有語言。是揀擇是明白。老僧不在明白里。是汝還護惜也無。時有僧問。既不在明白里。護惜個甚麼。師曰。我亦不知。僧曰。和尚既不知。為甚道不在明白里。師曰。問事即得。禮拜了退。別僧問。至道無難。唯嫌揀擇。是時人窠窟否。師曰。曾有人問我。老僧直得。五年分疏不下。又問。至道無難。唯嫌揀擇。如何是不揀擇。師曰。天上天下唯我獨尊。曰此猶是揀擇。師曰。田庫奴。甚處是揀擇。僧無語。問至道無難。唯
【現代漢語翻譯】 現代漢語譯本 師父說：『投子（Touzi，禪宗祖師）的見解也不過如此。』有新來的僧人對師父說：『我從長安來，橫著挑一根拄杖，不曾碰到過一個人。』師父說：『那是你的拄杖太短了。』（同安顯（Tongan Xian）補充說：『老僧我這裡不曾見過這樣的人。』）僧人無言以對。（法眼（Fayan）代答說：『呵呵。』同安顯代答說：『也不短。』） 僧人畫了師父的畫像呈上。師父說：『你說說看，像我還是不像我？如果像我，就打死老僧；不像我，就燒掉畫像。』僧人無言以對。（玄覺（Xuanjue）代答說：『留下供養。』） 有人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來到中國的真正意圖）？』師父說：『庭前柏樹子（the cypress tree in the courtyard）。』那人說：『和尚不要用外境來開示人。』師父說：『我不將外境來開示人。』那人又問：『如何是祖師西來意？』師父說：『庭前柏樹子。』 有人問：『僧人從哪裡出發？』答：『雪峰（Xuefeng）。』師父說：『雪峰有什麼言語開示人？』答：『尋常說，盡十方世界（the entire universe），是沙門（Shramana，佛教修行者）一隻眼。你們這些人，向哪裡拉屎？』師父說：『阇黎（Ajari，梵語，意為導師）如果回去，寄一把鍬子去。』 師父對眾人說：『我以前行腳（wandering pilgrimage）時，到南方火爐頭，有個無賓主話（a saying without host or guest），直到如今，沒有人提起。』 上堂說法：『至道（the ultimate truth）沒有困難，只在于嫌棄揀擇（discrimination）。才有了語言，就是揀擇，就是明白。老僧不在明白里，是你們還珍惜嗎？』當時有個僧人問：『既然不在明白里，珍惜什麼？』師父說：『我也不知道。』僧人說：『和尚既然不知道，為什麼說不在明白里？』師父說：『問事就可以了，禮拜後退下。』 別的僧人問：『至道無難，唯嫌揀擇，是時人的窠窟（entrapment）嗎？』師父說：『曾有人問我，老僧我直說了，五年也分辨不清楚。』又問：『至道無難，唯嫌揀擇，如何是不揀擇？』師父說：『天上天下唯我獨尊（Above the heavens and below, I alone am the honored one）。』那人說：『這仍然是揀擇。』師父說：『田庫奴（field keeper），哪裡是揀擇？』僧人無語。 問：『至道無難，唯』
【English Translation】 English version The Master said, 'Touzi (Touzi, a Chan Buddhist master)'s understanding is not much different.' A newly arrived monk said to the Master, 'I came from Chang'an, carrying a staff horizontally, and I have not bumped into a single person.' The Master said, 'That is because your staff is too short.' (Tongan Xian added, 'This old monk has never seen such a person here.') The monk had no reply. (Fayan replied on his behalf, 'Hehe.' Tongan Xian replied on his behalf, 'It's not short either.') A monk presented a portrait of the Master. The Master said, 'Tell me, does it resemble me or not? If it resembles me, then kill this old monk; if it does not resemble me, then burn the portrait.' The monk had no reply. (Xuanjue replied on his behalf, 'Keep it for offering.') Someone asked, 'What is Bodhidharma's intention in coming from the West (the true intention of Bodhidharma's coming to China from the West)?' The Master said, 'The cypress tree in the courtyard.' The person said, 'Master, do not use external objects to instruct people.' The Master said, 'I am not using external objects to instruct people.' The person then asked, 'What is Bodhidharma's intention in coming from the West?' The Master said, 'The cypress tree in the courtyard.' Someone asked, 'Where did the monk set off from?' The reply was, 'Xuefeng.' The Master said, 'What words does Xuefeng use to instruct people?' The reply was, 'He usually says, 'The entire universe is a Shramana (Buddhist practitioner)'s one eye. Where do you people relieve yourselves?'' The Master said, 'If Ajari (Sanskrit for teacher) returns, send a shovel back.' The Master said to the assembly, 'When I was on a wandering pilgrimage, I went to a fire pit in the South, there was a saying without host or guest, and until now, no one has mentioned it.' Ascending the Dharma hall, he said: 'The ultimate truth (至道) is not difficult, only avoid discrimination. As soon as there is language, there is discrimination, there is understanding. This old monk is not in understanding, are you still cherishing it?' At that time, a monk asked, 'Since you are not in understanding, what are you cherishing?' The Master said, 'I also do not know.' The monk said, 'Since the Master does not know, why do you say you are not in understanding?' The Master said, 'It is enough to ask the question, bow and withdraw.' Another monk asked, 'The ultimate truth is not difficult, only avoid discrimination, is this the entrapment of people?' The Master said, 'Someone once asked me, and this old monk spoke directly, and could not distinguish it clearly for five years.' He also asked, 'The ultimate truth is not difficult, only avoid discrimination, what is non-discrimination?' The Master said, 'Above the heavens and below, I alone am the honored one.' The person said, 'This is still discrimination.' The Master said, 'Field keeper, where is the discrimination?' The monk was speechless. Asked: 'The ultimate truth is not difficult, only'
嫌揀擇。才有語言是揀擇。和尚如何為人。師曰。何不引盡此語。僧曰。某甲祇念得到這裡。師曰。至道無難。唯嫌揀擇。問如何是道。師曰。墻外底。曰不問這個。師曰。你問那個。曰大道。師曰。大道透長安。問道人相見時如何。師曰。呈漆器。上堂。兄弟若從南方來者。即與下載。若從北方來者。即與上載。所以道近上人問道。即失道。近下人問道。即得道。師因與文遠行。乃指一片地曰。這裡好造個巡鋪。文遠便去。路傍立曰。把將公驗來。師遂與一摑。遠曰。公驗分明過。師與文遠論義曰。斗劣不鬥勝。勝者輸果子。遠曰。請和尚立義。師曰。我是一頭驢。遠曰。我是驢胃。師曰。我是驢糞。遠曰。我是糞中蟲。師曰。你在彼中作甚麼。遠曰。我在彼中過夏。師曰。把將果子來。新到參。師問。甚麼處來。曰南方來。師曰。佛法盡在南方。汝來這裡作甚麼。曰佛法豈有南北邪。師曰。饒汝從雪峰云居來。祇是個擔板漢。(崇壽稠雲。和尚是據客置主人)問如何是佛。師曰。殿里底。曰殿里者豈不是泥龕塑像。師曰是。曰如何是佛。師曰。殿里底。問學人乍入叢林。乞師指示。師曰。吃粥了也未。曰吃粥了也。師曰。洗缽盂去。其僧忽然省悟。上堂。才有是非。紛然失心。還有答話分也無。僧舉似洛浦。浦扣
齒。又舉似云居。居曰何必。僧回舉似師。師曰。南方大有人。喪身失命。曰請和尚舉。師才舉前語。僧指傍僧曰。這個師僧。吃卻飯了。作恁么語話。師休去。問久向趙州石橋。到來祇見略彴。師曰。汝祇見略彴。且不見石橋。曰如何是石橋。師曰。度驢度馬。曰如何是略彴。師曰。個個度人。後有如前問。師如前答。又僧問。如何是石橋。師曰。過來過來。(云居錫云。趙州為當扶石橋扶略彴)師聞沙彌。喝參向侍者曰。教伊去。者乃教去。沙彌便珍重。師曰。沙彌得入門。侍者在門外。(云居錫云。甚麼處是沙彌入門。侍者在門外。這裡若會得。便見趙州)問僧甚麼處來。曰從南來。師曰。還知有趙州關否。曰須知有不涉關者。師曰。這販私鹽漢。問如何是西來意。師下禪床立曰。莫祇這個便是否。師曰。老僧未有語在。問菜頭。今日吃生菜。吃熟菜。頭拈起菜呈之。師曰。知恩者少。負恩者多。問狗子還有佛性也無。師曰無。曰上至諸佛。下至螻蟻。皆有佛性。狗子為甚麼卻無。師曰。為伊有業識在。師問一婆子。甚麼處去。曰偷趙州筍去。師曰。忽遇趙州。又作么生。婆便與一掌。師休去。師一日于雪中臥曰。相救相救。有僧便去身邊臥。師便起去。問如何是趙州一句。師曰。老僧半句也無。曰豈無和尚在
【現代漢語翻譯】 現代漢語譯本 僧人又將此事告訴云居禪師（Yunju Chanshi）。云居禪師說：『何必呢？』僧人回來又告訴趙州禪師（Zhaozhou Chanshi），趙州禪師說：『南方有很多這樣喪身失命的人。』僧人說：『請和尚您說一說。』趙州禪師剛要說之前的話，僧人指著旁邊的僧人說：『這個師僧，吃完飯了，說這樣的話。』趙州禪師便停止了。問：『久仰趙州石橋（Zhaozhou Stone Bridge），到來只見簡陋的木橋。』趙州禪師說：『你只看見簡陋的木橋，卻沒看見石橋。』僧人說：『如何是石橋？』趙州禪師說：『度驢度馬。』僧人說：『如何是簡陋的木橋？』趙州禪師說：『個個度人。』後來有人像之前那樣問，趙州禪師像之前那樣回答。又有僧人問：『如何是石橋？』趙州禪師說：『過來過來。』（云居錫（Yunju Xi）說：『趙州禪師是扶石橋還是扶簡陋的木橋？』）趙州禪師聽見沙彌（Shami，小和尚）大聲喊參，對侍者說：『叫他走。』侍者就叫他走了。沙彌便珍重地告別。趙州禪師說：『沙彌得入門，侍者在門外。』（云居錫說：『什麼地方是沙彌入門，侍者在門外？這裡如果會得，便見趙州禪師。』）問僧人從哪裡來。僧人說：『從南方來。』趙州禪師說：『還知道有趙州關（Zhaozhou Pass）嗎？』僧人說：『須知有不涉關者。』趙州禪師說：『這販私鹽的漢子。』問：『如何是西來意（the meaning of Bodhidharma's arrival from the West）？』趙州禪師下禪床站立說：『莫非就是這個？』趙州禪師說：『老僧還沒有說話呢。』問菜頭（負責伙食的僧人）：『今天吃生菜，還是吃熟菜？』菜頭拿起菜呈給他看。趙州禪師說：『知恩的人少，負恩的人多。』問：『狗子還有佛性（Buddha-nature）嗎？』趙州禪師說：『無。』僧人說：『上至諸佛，下至螻蟻，皆有佛性，狗子為什麼卻沒有？』趙州禪師說：『因為它有業識在。』趙州禪師問一個老婦：『什麼地方去？』老婦說：『偷趙州禪師的竹筍去。』趙州禪師說：『如果遇到趙州禪師，又怎麼辦？』老婦便打了他一掌。趙州禪師便停止了。趙州禪師一日在雪中躺著說：『相救相救。』有個僧人便去他身邊躺下。趙州禪師便起身離開了。問：『如何是趙州禪師的一句話？』趙州禪師說：『老僧半句也沒有。』僧人說：『難道沒有和尚在嗎？』
【English Translation】 English version The monk also related this to Yunju (Yunju), who said, 'Why bother?' The monk returned and related it to Zhaozhou (Zhaozhou), who said, 'There are many in the South who lose their lives over such things.' The monk said, 'Please, Master, explain it.' As Zhaozhou was about to repeat his previous words, the monk pointed to a monk beside him and said, 'This monk, after eating his meal, speaks such words.' Zhaozhou stopped. Someone asked, 'I have long admired the Stone Bridge of Zhaozhou (Zhaozhou Stone Bridge), but upon arriving, I only see a simple wooden bridge.' Zhaozhou said, 'You only see the simple wooden bridge, but you do not see the Stone Bridge.' The monk asked, 'What is the Stone Bridge?' Zhaozhou said, 'It carries donkeys and horses.' The monk asked, 'What is the simple wooden bridge?' Zhaozhou said, 'It carries everyone.' Later, someone asked the same question, and Zhaozhou answered as before. Another monk asked, 'What is the Stone Bridge?' Zhaozhou said, 'Come over, come over.' (Yunju Xi (Yunju Xi) said, 'Is Zhaozhou supporting the Stone Bridge or the simple wooden bridge?') Zhaozhou heard a Shami (Shami, novice monk) loudly announcing his presence and said to the attendant, 'Tell him to leave.' The attendant told him to leave. The Shami then respectfully took his leave. Zhaozhou said, 'The Shami has entered the gate, but the attendant remains outside.' (Yunju Xi said, 'Where is it that the Shami has entered the gate, and the attendant remains outside? If you understand this, you will see Zhaozhou.') A monk was asked where he came from. The monk said, 'From the South.' Zhaozhou said, 'Do you know of the Zhaozhou Pass (Zhaozhou Pass)?' The monk said, 'One must know there are those who do not pass through the pass.' Zhaozhou said, 'This smuggler of salt!' Someone asked, 'What is the meaning of Bodhidharma's arrival from the West (the meaning of Bodhidharma's arrival from the West)?' Zhaozhou stepped down from the meditation platform and stood, saying, 'Could it be this?' Zhaozhou said, 'The old monk has not yet spoken.' He asked the cook (the monk in charge of meals), 'Today, do we eat raw vegetables or cooked vegetables?' The cook picked up a vegetable and presented it to him. Zhaozhou said, 'Few are grateful, many are ungrateful.' Someone asked, 'Does a dog have Buddha-nature (Buddha-nature)?' Zhaozhou said, 'No.' The monk said, 'From the Buddhas above to the ants below, all have Buddha-nature. Why does the dog not have it?' Zhaozhou said, 'Because it has karmic consciousness.' Zhaozhou asked an old woman, 'Where are you going?' The old woman said, 'To steal Zhaozhou's bamboo shoots.' Zhaozhou said, 'What will you do if you encounter Zhaozhou?' The old woman slapped him. Zhaozhou stopped. One day, Zhaozhou lay in the snow and said, 'Save me, save me!' A monk went and lay down beside him. Zhaozhou got up and left. Someone asked, 'What is a saying of Zhaozhou?' Zhaozhou said, 'The old monk has not even half a saying.' The monk said, 'Is there not a master present?'
。師曰。老僧不是一句。師問新到。曾到此間么。曰曾到。師曰。喫茶去。又問僧。僧曰。不曾到。師曰。喫茶去。後院主問曰。為甚麼曾到。也云喫茶去。不曾到。也云喫茶去。師召院主。主應喏。師曰。喫茶去。問二龍爭珠。誰是得者。師曰。老僧祇管看。問空劫中還有人修行也無。師曰。汝喚甚麼作空劫。曰無一物是。師曰。這個始稱得修行。喚甚麼。作空劫。僧無語。問如何是玄中玄。師曰。汝玄來多少時邪。曰玄之久矣。師曰。阇黎若不遇。老僧幾被玄殺。問萬法歸一。一歸何所。師曰。老僧在青州。作得一領布衫。重七斤。問夜生兜率。晝降閻浮。于其中間。摩尼珠為甚麼不現。師曰。道甚麼。其僧再問。師曰。毗婆尸佛。早留心。直至如今。不得妙。問院主甚麼處來。主曰。送生來。師曰鴉為甚麼飛去。主曰。怕某甲。師曰。汝十年知事。作恁么語話。主卻問。鴉為甚麼飛去。師曰。院主無殺心。師拓起缽曰。三十年後。若見老僧。留取供養。若不見。即撲破。別僧曰。三十年後。敢道見和尚。師乃撲破。師在東司上。見遠侍者過。驀召文遠。遠應諾。師曰。東司上。不可與汝說佛法。僧辭。師問。甚麼處去。曰雪峰去。師曰。雪峰忽若問和尚有何言句。汝作么生祇對。曰某甲道不得。請和尚道。師曰
【現代漢語翻譯】 師父說：『老衲說的不是一句話。』師父問新來的僧人：『你曾經到過這裡嗎？』僧人回答：『曾經到過。』師父說：『喫茶去。』又問另一個僧人，僧人回答：『不曾到過。』師父說：『喫茶去。』後來，院主問道：『為什麼曾經到過也說『喫茶去』，不曾到過也說『喫茶去』？』師父叫院主，院主應聲。師父說：『喫茶去。』 有人問：『二龍爭珠，誰是得珠的人？』師父說：『老衲只管看著。』有人問：『空劫（宇宙形成之前的混沌時期）中還有人修行嗎？』師父說：『你把什麼叫做空劫？』那人回答：『沒有一樣東西存在。』師父說：『這樣才稱得上是修行。你把什麼叫做空劫？』僧人無語。 有人問：『如何是玄中玄（深奧中的深奧）？』師父說：『你玄了多久了？』那人回答：『玄了很久了。』師父說：『阇黎（梵語，意為老師）如果不是遇到老衲，幾乎就被玄給害死了。』有人問：『萬法歸一，一歸何處？』師父說：『老衲在青州，做了一件布衫，重七斤。』 有人問：『夜裡生在兜率天（佛教欲界天之一），白天降生在閻浮提（我們所居住的世界），在這中間，摩尼珠（象徵佛性的寶珠）為什麼不顯現？』師父說：『說什麼？』那僧人再次問。師父說：『毗婆尸佛（過去七佛之首）早就留心此事，直到如今，也沒有得到妙處。』 師父問院主從哪裡來，院主說：『送生來。』師父問：『烏鴉為什麼飛走了？』院主說：『怕我。』師父說：『你做了十年知事（寺院執事），怎麼說這樣的話？』院主反問：『烏鴉為什麼飛走了？』師父說：『院主沒有殺心。』 師父拿起缽說：『三十年後，如果見到老衲，就留著供養；如果見不到，就打碎它。』另一個僧人說：『三十年後，敢說見到和尚。』師父於是就打碎了缽。 師父在東司（廁所）上，看見遠侍者經過，突然叫道：『文遠！』遠侍者應聲。師父說：『東司上，不可與你說佛法。』僧人告辭。師父問：『去哪裡？』回答說：『去雪峰。』師父說：『雪峰如果問你『和尚有什麼言句』，你怎麼樣回答？』回答說：『我回答不上來，請和尚說。』師父說……
【English Translation】 The master said, 'This old monk doesn't speak just one phrase.' The master asked a newly arrived monk, 'Have you ever been here before?' The monk replied, 'I have been here before.' The master said, 'Go have some tea.' He then asked another monk, and the monk replied, 'I have never been here before.' The master said, 'Go have some tea.' Later, the head of the monastery asked, 'Why do you say 'Go have some tea' to both someone who has been here and someone who hasn't been here?' The master called out to the head of the monastery, who responded. The master said, 'Go have some tea.' Someone asked, 'Two dragons are fighting for a pearl, who will get it?' The master said, 'This old monk is just watching.' Someone asked, 'Are there people practicing in the void kalpa (the chaotic period before the formation of the universe)?' The master said, 'What do you call the void kalpa?' The person replied, 'There is nothing.' The master said, 'That's what you call practice. What do you call the void kalpa?' The monk was speechless. Someone asked, 'What is the profound within the profound?' The master said, 'How long have you been profound?' The person replied, 'I have been profound for a long time.' The master said, 'If this Ajari (Sanskrit for teacher) hadn't met this old monk, he would have almost been killed by the profound.' Someone asked, 'All things return to one, where does the one return to?' The master said, 'This old monk in Qingzhou made a cloth shirt that weighs seven pounds.' Someone asked, 'Born in Tushita Heaven (a heaven in the desire realm of Buddhism) at night, descending to Jambudvipa (the world we live in) during the day, why doesn't the Mani jewel (a jewel symbolizing Buddha-nature) appear in between?' The master said, 'What are you saying?' The monk asked again. The master said, 'Vipassī Buddha (the first of the past seven Buddhas) paid attention to this long ago, but even now, he hasn't found the subtlety.' The master asked the head of the monastery where he came from, and the head of the monastery said, 'I came from sending the living.' The master asked, 'Why did the crow fly away?' The head of the monastery said, 'It's afraid of me.' The master said, 'You've been in charge for ten years, how can you say such a thing?' The head of the monastery asked back, 'Why did the crow fly away?' The master said, 'The head of the monastery has no intention to kill.' The master picked up the bowl and said, 'Thirty years from now, if you see this old monk, keep it for offerings; if you don't see it, break it.' Another monk said, 'Thirty years from now, I dare say I will see the monk.' The master then broke the bowl. The master was in the toilet and saw the attendant Wen Yuan passing by, and suddenly called out, 'Wen Yuan!' The attendant responded. The master said, 'I can't talk about the Dharma in the toilet.' The monk took his leave. The master asked, 'Where are you going?' He replied, 'To Xuefeng.' The master said, 'If Xuefeng asks you, 'What are the monk's words?', how will you answer?' He replied, 'I can't answer, please tell me, monk.' The master said...
。冬即言寒。夏即道熱。又曰。雪峰更問。汝畢竟事作么生。僧又曰。道不得。師曰。但道親從趙州來。不是傳語人。其僧到雪峰。一依前語祇對。峰曰。也須是趙州始得。(玄沙聞曰。大小趙州。敗闕也不知。云居錫云。甚麼處是趙州敗闕。若檢得出是上座眼)問如何是出家。師曰。不履高名。不求茍得。問澄澄絕點時如何。師曰。這裡不著客作漢。問如何是祖師意。師敲床腳。僧曰。祇這莫便是否。師曰。是即脫取去。問如何是毗盧圓相。師曰。老僧自幼出家。不曾眼花。曰豈不為人。師曰。愿汝常見毗盧圓相。官人問和尚還入地獄否。師曰。老僧末上入。曰大善知識。為甚麼入地獄。師曰。我若不入。阿誰教化汝。真定帥王公𢹂諸子入院。師坐而問曰。大王會么。王曰不會。師曰。自小持齋身已老。見人無力下禪床。王尤加禮重。翌日令客將傳語。師下禪床受之。侍者曰。和尚見大王來。不下禪床。今日軍將來。為甚麼卻下禪床。師曰。非汝所知。第一等人來。禪床上接。中等人來。下禪床接。末等人來。三門外接。因侍者報大王來也。師曰。萬福大王。者曰。未到在。師曰。又道來也。師到一庵主處問。有么有么。主豎起拳頭。師曰。水淺不是泊船處。便行。又到一庵主處問。有么有么。主亦豎起拳頭。師曰
【現代漢語翻譯】 現代漢語譯本： 冬天就說寒冷，夏天就說炎熱。又說，雪峰禪師再次問（僧人），『你到底在做什麼？』僧人又說，『說不出來。』雪峰禪師說，『只說親身從趙州（叢林）來，不是傳話的人。』那僧人到了雪峰（義存禪師處），完全按照之前的話回答。雪峰禪師說，『也必須是趙州（和尚）才行。』（玄沙師備禪師聽后說，『好大的趙州，失敗了也不知道。』云居道膺禪師說，『哪裡是趙州失敗的地方？如果能檢查出來，就是上座你的眼力。』） 問：『什麼是出家？』趙州禪師說：『不追求高名，不貪求不正當的利益。』 問：『澄澈到沒有一點痕跡時如何？』趙州禪師說：『這裡不需要打工的人。』 問：『什麼是祖師西來意？』趙州禪師敲了敲床腳。僧人說：『僅僅是這個嗎？』趙州禪師說：『是的話就拿走。』 問：『什麼是毗盧圓相（佛的法身所顯現的圓滿形象）？』趙州禪師說：『老僧我從小出家，不曾眼花。』僧人說：『難道不為人（指示）嗎？』趙州禪師說：『希望你常見毗盧圓相。』 官員問趙州和尚：『和尚你還下地獄嗎？』趙州禪師說：『老僧我最後才下地獄。』官員說：『真是大善知識（有大智慧的人）。為什麼下地獄？』趙州禪師說：『我若不下地獄，誰來教化你？』 真定帥王公帶著兒子們來到寺院。趙州禪師坐著問：『大王會嗎？』王說：『不會。』趙州禪師說：『從小吃齋身體已經老了，見人無力下禪床。』王更加禮敬他。第二天命令客人傳話。趙州禪師下禪床接受。侍者說：『和尚見大王來，不下禪床，今天軍將來，為什麼卻下禪床？』趙州禪師說：『不是你所能知道的。第一等人來，在禪床上接待；中等人來，下禪床接待；末等人來，在三門外接待。』 因為侍者報告說大王來了。趙州禪師說：『萬福大王。』侍者說：『還沒到呢。』趙州禪師說：『又說來了。』 趙州禪師到一個庵主處問：『有嗎？有嗎？』庵主豎起拳頭。趙州禪師說：『水淺不是停船的地方。』便走了。又到一個庵主處問：『有嗎？有嗎？』庵主也豎起拳頭。趙州禪師說：
【English Translation】 English version: In winter, one speaks of cold; in summer, one speaks of heat. It is also said, Xuefeng (Yicun) Zen Master further asked (the monk), 'What exactly are you doing?' The monk again said, 'I cannot say.' The Zen Master said, 'Just say you came personally from Zhaozhou (monastery), not as a messenger.' That monk arrived at Xuefeng's (Yicun Zen Master's) place and answered exactly as before. Xuefeng Zen Master said, 'It must be Zhaozhou (the monk) himself.' (When Xuansha (Shibei) Zen Master heard this, he said, 'Such a great Zhaozhou, yet he doesn't know he has failed.' Yunju (Daoying) Zen Master said, 'Where is Zhaozhou's failure? If you can find it, it shows your keen eye.') Asked: 'What is renouncing the world?' The Zen Master said: 'Not pursuing high reputation, not greedily seeking improper gains.' Asked: 'What is it like when it is clear and without a single speck?' The Zen Master said: 'This place does not need hired laborers.' Asked: 'What is the meaning of the Patriarch's coming from the West?' The Zen Master knocked on the bed leg. The monk said: 'Is it just this?' The Zen Master said: 'If it is, then take it away.' Asked: 'What is the Vairocana (universal Buddha) perfect form (the perfect image manifested by the Dharmakaya of the Buddha)?' The Zen Master said: 'This old monk has been a monk since childhood and has never had blurred vision.' The monk said: 'Isn't it for the sake of people (to instruct)?' The Zen Master said: 'May you always see the Vairocana perfect form.' An official asked the Zen Master: 'Will the Zen Master still go to hell?' The Zen Master said: 'This old monk will be the last to go to hell.' The official said: 'Truly a great Kalyanamitra (a person with great wisdom). Why go to hell?' The Zen Master said: 'If I don't go to hell, who will teach you?' The commander of Zhen Ding, Lord Wang, brought his sons to the monastery. The Zen Master sat and asked: 'Does the Great King understand?' The King said: 'I do not understand.' The Zen Master said: 'Since childhood, I have been vegetarian and my body is old; I am too weak to get off the Zen bed when I see people.' The King showed him even greater respect. The next day, he ordered a guest to deliver a message. The Zen Master got off the Zen bed to receive it. The attendant said: 'When the Zen Master saw the Great King come, he did not get off the Zen bed; today, when the military general comes, why does he get off the Zen bed?' The Zen Master said: 'It is not something you can understand. When the first-class person comes, I receive him on the Zen bed; when the middle-class person comes, I get off the Zen bed to receive him; when the last-class person comes, I receive him outside the three gates.' Because the attendant reported that the Great King had arrived. The Zen Master said: 'Greetings, Great King.' The attendant said: 'He hasn't arrived yet.' The Zen Master said: 'You said he was coming.' The Zen Master went to a hermitage and asked the hermit: 'Is there anything? Is there anything?' The hermit raised his fist. The Zen Master said: 'The water is too shallow to dock a boat.' Then he left. He went to another hermitage and asked the hermit: 'Is there anything? Is there anything?' The hermit also raised his fist. The Zen Master said:
。能縱能奪。能殺能活。便作禮。問僧一日看多少經。曰或七八或十卷。師曰。阇黎不會看經。曰和尚一日看多少。師曰。老僧一日祇看一字。文遠侍者。在佛殿禮拜次。師見以拄杖打一下曰。作甚麼。者曰禮佛。師曰。用禮作甚麼。者曰。禮佛也是好事。師曰。好事不如無。上堂。正人說邪法。邪法悉皆正。邪人說正法。正法悉皆邪。諸方難見易識。我這裡易見難識。問如何是趙州。師曰。東門西門南門北門。問初生孩子。還具六識也無。師曰。急水上打毬子。僧卻問投子。急水上打毬子。意旨如何。子曰。唸唸不停留。問和尚姓甚麼。師曰。常州有。曰甲子多少。師曰。蘇州有。問十二時中。如何用心。師曰。汝被十二時辰使。老僧使得十二時。乃曰。兄弟莫久立。有事商量。無事向衣缽下坐窮理好。老僧行腳時。除二時粥飯。是雜用心處。除外更無別用心處。若不如是。大遠在。僧問。如何是古佛心。師曰。三個婆子排班拜。問如何是不遷義。師曰。一個野雀兒。從東飛過西。問學人有疑時如何。師曰。大宜小宜。曰大疑。師曰。大宜東北角。小宜僧堂后。問柏樹子還有佛性也無。師曰有。曰幾時成佛。師曰。待虛空落地時。曰虛空幾時落地。師曰。待柏樹子成佛時。問如何是毗盧師。師便起立。僧曰。如何是
【現代漢語翻譯】 現代漢語譯本 能縱能奪，能殺能活。便作禮，問僧人：『一日看多少經？』僧人答：『或七八或十卷。』趙州禪師說：『阇黎（梵語，意為弟子）不會看經。』僧人問：『和尚一日看多少？』趙州禪師說：『老僧一日只看一字。』 文遠侍者在佛殿禮拜時，趙州禪師看見，用拄杖打了一下，說：『作甚麼？』侍者說：『禮佛。』趙州禪師說：『用禮作甚麼？』侍者說：『禮佛也是好事。』趙州禪師說：『好事不如無。』 上堂說法時，趙州禪師說：『正人說邪法，邪法悉皆正；邪人說正法，正法悉皆邪。諸方難見易識，我這裡易見難識。』 有人問：『如何是趙州？』趙州禪師說：『東門西門南門北門。』 有人問：『初生孩子，還具六識（眼識、耳識、鼻識、舌識、身識、意識）也無？』趙州禪師說：『急水上打毬子。』僧人反問投子禪師：『急水上打毬子，意旨如何？』投子禪師說：『唸唸不停留。』 有人問：『和尚姓甚麼？』趙州禪師說：『常州有。』問：『甲子多少？』趙州禪師說：『蘇州有。』 有人問：『十二時中，如何用心？』趙州禪師說：『汝被十二時辰使，老僧使得十二時。』 於是說：『兄弟們不要久立，有事商量，無事向衣缽下坐窮理好。老僧行腳時，除二時粥飯，是雜用心處，除外更無別用心處。若不如是，大遠在。』 僧人問：『如何是古佛心？』趙州禪師說：『三個婆子排班拜。』 有人問：『如何是不遷義？』趙州禪師說：『一個野雀兒，從東飛過西。』 有人問：『學人有疑時如何？』趙州禪師說：『大宜小宜。』問：『大疑。』趙州禪師說：『大宜東北角，小宜僧堂后。』 有人問：『柏樹子還有佛性也無？』趙州禪師說：『有。』問：『幾時成佛？』趙州禪師說：『待虛空落地時。』問：『虛空幾時落地？』趙州禪師說：『待柏樹子成佛時。』 有人問：『如何是毗盧師（毗盧遮那佛的簡稱）？』趙州禪師便起立。僧人問：『如何是……』
【English Translation】 English version He can release and seize, kill and revive. Then he made a bow and asked a monk, 'How many sutras do you read in a day?' The monk replied, 'Perhaps seven or eight, or ten scrolls.' Zhaozhou (name of the Zen master) said, 'You, Sramana (Pali/Sanskrit term for a renunciate), do not know how to read sutras.' The monk asked, 'How many does the Abbot read in a day?' Zhaozhou said, 'This old monk only reads one word a day.' When the attendant Wenyuan was bowing in the Buddha hall, Zhaozhou saw him and struck him with his staff, saying, 'What are you doing?' The attendant said, 'Worshipping the Buddha.' Zhaozhou said, 'What's the use of worshipping?' The attendant said, 'Worshipping the Buddha is also a good thing.' Zhaozhou said, 'A good thing is not as good as nothing.' When he ascended the Dharma hall, Zhaozhou said, 'When a righteous person speaks a heretical Dharma, the heretical Dharma is entirely righteous; when a heretical person speaks a righteous Dharma, the righteous Dharma is entirely heretical. It is difficult to see and easy to recognize in other places, but here it is easy to see and difficult to recognize.' Someone asked, 'What is Zhaozhou?' Zhaozhou said, 'East gate, west gate, south gate, north gate.' Someone asked, 'Does a newborn child possess the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness)?' Zhaozhou said, 'Hitting a ball on rapid water.' A monk then asked Touzi, 'What is the meaning of hitting a ball on rapid water?' Touzi said, 'Thoughts never cease.' Someone asked, 'What is the Abbot's surname?' Zhaozhou said, 'It exists in Changzhou.' Asked, 'How many Jiazi (the first year in the sexagenary cycle)?' Zhaozhou said, 'It exists in Suzhou.' Someone asked, 'How should one use the mind during the twelve periods of the day?' Zhaozhou said, 'You are used by the twelve periods of the day; this old monk uses the twelve periods.' Then he said, 'Brothers, do not stand for long. If there is something to discuss, then discuss it; if there is nothing to discuss, then sit under your robe and bowl and investigate the principle well. When this old monk travels, except for the two times of porridge and rice, which are places of mixed mind-use, there is no other place of mind-use. If it is not like this, it is very far away.' A monk asked, 'What is the mind of the ancient Buddha?' Zhaozhou said, 'Three old women standing in line to bow.' Someone asked, 'What is the meaning of non-relocation?' Zhaozhou said, 'A wild sparrow flies from east to west.' Someone asked, 'What should a student do when they have doubts?' Zhaozhou said, 'Great is suitable, small is suitable.' Asked, 'Great doubt?' Zhaozhou said, 'Great is suitable in the northeast corner, small is suitable behind the monks' hall.' Someone asked, 'Does the cypress tree seed have Buddha-nature?' Zhaozhou said, 'Yes.' Asked, 'When will it become a Buddha?' Zhaozhou said, 'When the void falls to the ground.' Asked, 'When will the void fall to the ground?' Zhaozhou said, 'When the cypress tree seed becomes a Buddha.' Someone asked, 'What is Vairocana (name of a Buddha)?' Zhaozhou then stood up. The monk asked, 'What is...'
法身主。師便坐。僧禮拜。師曰。且道。坐者是。立者是。師謂眾曰。你若一生不離叢林。不語五年十載。無人喚你作啞漢。已后佛也不柰你何。你若不信。擷取老僧頭去。師魚鼓頌曰。四大由來造化功。有聲全貴里頭空。莫嫌不與凡夫說。祇為宮商調不同。師因趙王問師尊年。有幾個齒在。師曰。祇有一個。王曰。爭吃得物。師曰。雖然一個下下咬著。師寄拂子與王曰。若問何處得來。但說老僧平生用不盡者。師之玄言。佈於天下。時謂趙州門風。皆悚然信伏矣。唐乾寧四年。十一月二日。右脅而寂。壽一百二十歲。謚真際大師。
湖南長沙景岑招賢禪師
初住鹿苑。為第一世。其後居無定所。但徇緣接物。隨宜說法。時謂之長沙和尚。上堂。我若一向舉揚宗教。法堂里須草深一丈。事不獲已。向汝諸人道。盡十方世界。是沙門眼。盡十方世界。是沙門全身。盡十方世界。是自己光明。盡十方世界。在自己光明里。盡十方世界。無一人不是自己。我常向汝諸人道。三世諸佛。法界眾生。是摩訶般若光。光未發時。汝等諸人向甚麼處委悉。光未發時。尚無佛無眾生訊息。何處得山河國土來。時有僧問。如何是沙門眼。師曰。長長出不得。又曰。成佛成祖出不得。六道輪迴出不得。僧曰。未審出個甚麼不得
【現代漢語翻譯】 現代漢語譯本 法身主（Dharmakaya Master）。 師父隨即坐下。僧人行禮拜。師父說：『那麼，你們說，坐著的是，還是站著的是？』 師父對眾人說：『你們如果一生不離開叢林，五年十年不說話，沒有人會叫你們啞巴。以後佛也奈何不了你們。你們若不信，砍下老僧的頭去。』 師父的魚鼓頌說：『四大（地、水、火、風）本來是造化的功勞，有聲音全在於里頭空。莫嫌我不與凡夫說，只因爲宮商的音調不同。』 師父因為趙王問師父的年齡，還有幾顆牙齒。師父說：『只有一顆。』 趙王說：『怎麼吃東西？』 師父說：『雖然只有一顆，也能上下咬著。』 師父寄拂塵給趙王說：『如果問從哪裡得來，就說老僧平生用不盡的。』 師父的玄妙言論，傳佈于天下，當時稱為趙州門風。大家都悚然信服。唐乾寧四年，十一月二日，右脅而寂，享年一百二十歲，謚號真際大師。
湖南長沙景岑招賢禪師
最初住在鹿苑，是第一世。其後居無定所，只是順應機緣接引眾生，隨宜說法，當時稱他為長沙和尚。上堂時說：『我如果一味地舉揚宗教，法堂里須得草深一丈。事不得已，向你們諸位說，盡十方世界，是沙門（Sramana，出家修道者）的眼睛。盡十方世界，是沙門（Sramana，出家修道者）的全身。盡十方世界，是自己（指本性）的光明。盡十方世界，在自己（指本性）的光明里。盡十方世界，沒有一個人不是自己（指本性）。我常向你們諸位說，三世諸佛，法界眾生，是摩訶般若（Mahaprajna，大智慧）光。光明未發時，你們諸位向什麼地方去了解？光明未發時，尚且沒有佛沒有眾生的訊息，哪裡來的山河國土？』 當時有僧人問：『如何是沙門（Sramana，出家修道者）的眼睛？』 師父說：『長長出不得。』 又說：『成佛成祖出不得，六道輪迴出不得。』 僧人說：『不知道出個什麼不得？』
【English Translation】 English version Dharmakaya Master. The master then sat down. The monks bowed in worship. The master said, 'Well then, tell me, is it the one sitting, or the one standing?' The master said to the assembly, 'If you never leave the monastery in your life, and remain silent for five or ten years, no one will call you a mute. Even the Buddha himself will be unable to do anything with you after that. If you don't believe me, cut off this old monk's head.' The master's fish-drum verse says, 'The Four Great Elements (earth, water, fire, and wind) are originally the work of creation, the value of sound lies entirely in the emptiness within. Don't dislike that I don't speak to ordinary people, it's just because the musical modes are different.' Because King Zhao asked the master about his age and how many teeth he had, the master said, 'Only one.' The king said, 'How can you eat anything?' The master said, 'Although there is only one, it bites up and down.' The master sent a whisk to King Zhao, saying, 'If you ask where it came from, just say it's something the old monk can't use up in his lifetime.' The master's profound words spread throughout the world, and were then called the Zhao Zhou style. Everyone was awed and believed in it. On the second day of the eleventh month of the fourth year of Qianning in the Tang Dynasty, he passed away peacefully on his right side, at the age of one hundred and twenty, and was posthumously named Master Zhenji.
Chan Master Jingcen Zhaoxian of Changsha, Hunan
He first resided at Luyuan, as the first generation. After that, he lived in no fixed place, but followed conditions to receive beings and expounded the Dharma according to circumstances. At that time, he was called the Changsha Monk. Ascending the Dharma hall, he said, 'If I were to single-mindedly promote the teachings, the Dharma hall would have grass growing a foot deep. As a last resort, I say to you all, the entire ten directions of the world are the eye of the Sramana (a wandering ascetic). The entire ten directions of the world are the whole body of the Sramana (a wandering ascetic). The entire ten directions of the world are the light of oneself (referring to one's inherent nature). The entire ten directions of the world are within the light of oneself (referring to one's inherent nature). In the entire ten directions of the world, there is no one who is not oneself (referring to one's inherent nature). I often say to you all, the Buddhas of the three times, and all sentient beings in the Dharma realm, are the light of Maha-prajna (great wisdom). When the light has not yet arisen, where do you all go to understand it? When the light has not yet arisen, there is not even news of Buddhas or sentient beings, where do mountains, rivers, and lands come from?' At that time, a monk asked, 'What is the eye of the Sramana (a wandering ascetic)?' The master said, 'It cannot be let out for a long, long time.' He also said, 'Becoming a Buddha or becoming an ancestor cannot be let out, the six paths of reincarnation cannot be let out.' The monk said, 'I don't know what cannot be let out?'
。師曰。晝見日。夜見星。曰學人不會。師曰。妙高山色青又青。問教中道。而常處此菩提座。如何是座。師曰。老僧正坐。大德正立。問如何是大道。師曰。沒卻汝。問諸佛師是誰。師曰。從無始劫來。承誰覆蔭。曰未有諸佛已前。作么生。師曰。魯祖開堂。亦與師僧東道西說。問學人不據地時如何。師曰。汝向甚麼處。安身立命。曰卻據地時如何。師曰。拖出死屍著。問如何是異類。師曰。尺短寸長。問如何是諸佛師。師曰。不可更拗直作曲邪。曰請和尚向上說。師曰。阇黎眼瞎耳聾作么。遊山歸。首座問。和尚甚處去來。師曰。遊山來。座曰。到甚麼處。師曰。始從芳草去。又逐落花回。座曰。大似春意。師曰。也勝秋露滴芙蕖。師遣僧問同參會和尚曰。和尚見南泉后如何。會默然。僧曰。和尚未見南泉已前作么生。會曰。不可更別有也。僧回舉似師。師示偈曰。百尺竿頭不動人。雖然得入未為真。百尺竿頭須進步。十方世界是全身。僧便問。祇如百尺竿頭如何進步。師曰。朗州山。澧州水。曰不會。師曰。四海五湖皇化里。有客來謁。師召尚書。其人應諾。師曰。不是尚書本命。曰不可離卻。即今抵對。別有第二主人。師曰。喚尚書作至尊得么。曰恁么總不祇對時。莫是弟子主人否。師曰。非但祇對與不祗對
【現代漢語翻譯】 師父說：『白天看見太陽，夜晚看見星星，（你還）說學人不會（開悟）。』師父說：『妙高山（須彌山，佛教宇宙觀中的中心山）的顏色青翠又青翠。』（學人）問：『經教中說，而（佛）常處此菩提座（覺悟的座位），如何是座？』師父說：『老僧正在坐，大德（指僧人）正在站立。』（學人）問：『如何是大道？』師父說：『沒卻你（忘掉自我）。』（學人）問：『諸佛的老師是誰？』師父說：『從無始劫（沒有開始的漫長時間）以來，承誰覆蔭（受到誰的庇護）？』（學人）說：『在沒有諸佛之前，（情況）是怎樣的？』師父說：『魯祖（禪宗祖師）開堂說法，也和師僧們一樣東說西說。』（學人）問：『學人不依據（任何）地（方）時，如何？』師父說：『你向什麼地方安身立命？』（學人）說：『卻依據（任何）地（方）時，如何？』師父說：『拖出死屍（比喻僵化的思維）著。』（學人）問：『如何是異類（不同於常人的境界）？』師父說：『尺短寸長（各有長短）。』（學人）問：『如何是諸佛的老師？』師父說：『不可更拗直作曲邪（不要再把直的弄彎了）。』（學人）說：『請和尚向上說（請您說得更高深些）。』師父說：『阇黎（梵語，意為弟子）你眼瞎耳聾嗎？』 （師父）遊山歸來，首座（寺院中職位較高的僧人）問：『和尚（對僧人的尊稱）您去哪裡回來了？』師父說：『遊山回來了。』首座說：『到什麼地方了？』師父說：『開始從芳草（盛開）的地方去，又隨著落花（飄落）的地方回來。』首座說：『很像春天的意境。』師父說：『也勝過秋露滴在芙蕖（荷花）上。』 師父派遣僧人去問同參（一同參學的道友）會和尚說：『和尚您見南泉（禪宗祖師）后如何？』會（和尚）默然不語。僧人說：『和尚您未見南泉之前（情況）是怎樣的？』會（和尚）說：『不可更別有也（沒有什麼不同）。』僧人回來把情況告訴了師父。師父作偈（偈頌，佛教詩歌）說：『百尺竿頭不動人，雖然得入未為真。百尺竿頭須進步，十方世界是全身。』僧人便問：『如果（是）百尺竿頭，如何進步？』師父說：『朗州山，澧州水。』（僧人）說：『不會（不明白）。』師父說：『四海五湖皇化里（都在皇家的教化之中）。』 有客人來拜謁，師父叫（一聲）『尚書（古代官名）』，那人應諾。師父說：『不是尚書的本命（本來的面目）。』（客人）說：『不可離開（這個），現在就應對。別有第二主人（另外的主人）。』師父說：『（那麼）叫尚書作至尊（最尊貴的人）可以嗎？』（客人）說：『這樣總不應對時，莫非是弟子（的）主人嗎？』師父說：『非但祇對與不祗對（不僅僅是應對與不應對）。』
【English Translation】 The master said, 'In the daytime, you see the sun, and at night, you see the stars, yet you say the student doesn't understand.' The master said, 'The color of Mount Miaogao (Mount Sumeru, the central mountain in Buddhist cosmology) is green and verdant.' (The student) asked, 'The teachings say, 'And (the Buddha) always dwells on this Bodhi seat (the seat of enlightenment),' what is the seat?' The master said, 'The old monk is sitting right now, and the virtuous one (referring to the monk) is standing right now.' (The student) asked, 'What is the Great Way?' The master said, 'Lose yourself (forget the self).' (The student) asked, 'Who is the teacher of all Buddhas?' The master said, 'Since beginningless kalpas (immeasurably long periods of time without beginning), under whose shelter have you been?' (The student) said, 'Before there were Buddhas, what was the situation?' The master said, 'When Patriarch Lu (a Zen patriarch) opens the hall to preach, he also talks east and west like the monks.' (The student) asked, 'When the student does not rely on any ground (place), what is it like?' The master said, 'Where do you establish yourself?' (The student) said, 'When I do rely on any ground (place), what is it like?' The master said, 'Drag out the corpse (a metaphor for rigid thinking).' (The student) asked, 'What is the extraordinary (a state different from ordinary people)?' The master said, 'An inch is long, and a foot is short (each has its strengths and weaknesses).' (The student) asked, 'Who is the teacher of all Buddhas?' The master said, 'Don't try to bend what is straight (don't try to distort the truth).' (The student) said, 'Please, Master, speak more profoundly.' The master said, 'Are you, Venerable (Sanskrit term for disciple), blind and deaf?' (The master) returned from a mountain tour, and the head monk (a high-ranking monk in the monastery) asked, 'Where have you been, Master (a respectful term for monks)?' The master said, 'I went for a mountain tour.' The head monk said, 'Where did you go?' The master said, 'I started from the place where the fragrant grass (blooms), and I returned with the falling flowers (drifting down).' The head monk said, 'It's very much like the feeling of spring.' The master said, 'It's even better than the autumn dew dripping on the lotus (lotus flower).' The master sent a monk to ask his fellow practitioner, Venerable Hui, saying, 'How are you, Venerable, after seeing Nanquan (a Zen master)?' Hui (Venerable) remained silent. The monk said, 'How was it before you saw Nanquan?' Hui (Venerable) said, 'There is nothing different.' The monk returned and told the master about the situation. The master composed a verse (gatha, a Buddhist poem) saying, 'One stands still at the top of a hundred-foot pole; although one has entered, it is not yet true. One must take a step forward from the top of a hundred-foot pole; the ten directions of the world are the whole body.' The monk then asked, 'If it is the top of a hundred-foot pole, how does one advance?' The master said, 'Langzhou Mountain, Lizhou Water.' (The monk) said, 'I don't understand.' The master said, 'The four seas and five lakes are within the Emperor's transformation (all are under the Emperor's teachings).' A guest came to visit, and the master called out, 'Minister (ancient official title),' and the person responded. The master said, 'That is not the Minister's original nature (original face).' (The guest) said, 'One cannot leave (this), and I will respond now. There is another master (another owner).' The master said, 'Then, is it okay to call the Minister the Most Honored One (the most venerable person)?' (The guest) said, 'If I don't respond at all, could it be my master?' The master said, 'It's not just about responding or not responding.'
時。無始劫來。是個生死根本。有偈曰。學道之人不識真。祇為從來認識神。無始劫來生死本。癡人喚作本來人。有秀才看千佛名經。問曰。百千諸佛但見其名。未審居何國土還化物也無。師曰。黃鶴樓。崔顥題后。秀才還曾題也未。曰未曾。師曰。得閑題取一篇好。問南泉遷化。向甚麼處去。師曰。東家作驢。西家作馬。曰學人不會。此意如何。師曰。要騎即騎。要下即下。皓月供奉問。天下善知識。證三德涅槃也未。師曰。大德問果上涅槃因中涅槃。曰問果上涅槃。師曰。天下善知識未證。曰為甚麼未證。師曰。功未齊于諸聖。曰功未齊于諸聖。何為善知識。師曰。明見佛性。亦得名為善知識。曰未審功齊何道。名證大涅槃。師示偈曰。摩訶般若照。解脫甚深法。法身寂滅體。三一理圓常。欲識功齊處。此名常寂光。曰果上三德涅槃已蒙開示。如何是因中涅槃。師曰。大德是月。又問。教中說幻意是有邪。師曰。大德是何言歟。曰恁么則幻意是無邪。師曰。大德是何言歟。曰恁么則幻意。是不有不無邪。師曰。大德是何言歟。曰如某三明盡不契于幻意。未審和尚如何明教中幻意。師曰。大德信一切法不思議否。曰佛之誠言。那敢不信。師曰。大德言信。二信之中是何信。曰如某所明。二信之中是名緣信。師曰。依
【現代漢語翻譯】 時。無始劫來。是個生死根本。有偈曰：『學道之人不識真，只為從來認識神。無始劫來生死本，癡人喚作本來人。』 （這段話講述了生死輪迴的根本在於對『真』的無知，而將『神』誤認為本來的自我。無始劫以來的生死輪迴，被愚癡的人誤認為是本來的面目。） 有秀才看《千佛名經》。問曰：『百千諸佛但見其名，未審居何國土還化物也無？』 （一位秀才讀《千佛名經》，問道：『千百諸佛只是看到他們的名字，不知道他們居住在哪個國土，是否還在教化眾生？』） 師曰：『黃鶴樓，崔顥題后，秀才還曾題也未？』曰：『未曾。』師曰：『得閑題取一篇好。』 （禪師說：『黃鶴樓，崔顥題詩之後，秀才你可曾題過詩？』秀才說：『未曾。』禪師說：『有空不妨題一篇。』） 問南泉遷化（圓寂）。向甚麼處去？師曰：『東家作驢，西家作馬。』曰：『學人不會，此意如何？』師曰：『要騎即騎，要下即下。』 （有人問南泉禪師圓寂後去了哪裡？禪師說：『在東家做驢，在西家做馬。』那人說：『學生不明白，這是什麼意思？』禪師說：『要騎就騎，要下就下。』） 皓月供奉問：『天下善知識（指有德行的僧人），證三德涅槃（指法身德、般若德、解脫德圓滿的涅槃境界）也未？』師曰：『大德問果上涅槃（指修行證果后的涅槃境界）因中涅槃（指修行過程中的涅槃境界）？』曰：『問果上涅槃。』師曰：『天下善知識未證。』曰：『為甚麼未證？』師曰：『功未齊于諸聖。』 （皓月供奉問道：『天下的善知識，證得三德涅槃了嗎？』禪師說：『您問的是果上涅槃還是因中涅槃？』皓月供奉說：『問的是果上涅槃。』禪師說：『天下的善知識尚未證得。』皓月供奉說：『為什麼沒有證得？』禪師說：『功德尚未與諸聖人齊等。』） 曰：『功未齊于諸聖，何為善知識？』師曰：『明見佛性，亦得名為善知識。』曰：『未審功齊何道，名證大涅槃？』師示偈曰：『摩訶般若照，解脫甚深法，法身寂滅體，三一理圓常。欲識功齊處，此名常寂光。』 （皓月供奉說：『功德尚未與諸聖人齊等，怎麼能稱為善知識？』禪師說：『明見佛性，也可以稱為善知識。』皓月供奉說：『不知道功德要達到什麼程度，才能證得大涅槃？』禪師於是作偈說：『摩訶般若照，解脫甚深法，法身寂滅體，三一理圓常。欲識功齊處，此名常寂光。』） 曰：『果上三德涅槃已蒙開示，如何是因中涅槃？』師曰：『大德是月。』 （皓月供奉說：『果上三德涅槃已經蒙您開示，那麼什麼是因中涅槃呢？』禪師說：『您就是月亮。』） 又問：『教中說幻意是有邪？』師曰：『大德是何言歟？』曰：『恁么則幻意是無邪？』師曰：『大德是何言歟？』曰：『恁么則幻意，是不有不無邪？』師曰：『大德是何言歟？』 （皓月供奉又問：『經教中說幻意是「有」嗎？』禪師說：『您這是什麼話呢？』皓月供奉說：『那麼幻意是「無」嗎？』禪師說：『您這是什麼話呢？』皓月供奉說：『那麼幻意，是不「有」不「無」嗎？』禪師說：『您這是什麼話呢？』） 曰：『如某三明盡不契于幻意，未審和尚如何明教中幻意？』師曰：『大德信一切法不思議否？』曰：『佛之誠言，那敢不信。』師曰：『大德言信，二信之中是何信？』曰：『如某所明，二信之中是名緣信。』師曰：『依』 （皓月供奉說：『像我這樣，用三種智慧都不能契合幻意，不知道和尚您是如何闡明經教中的幻意的？』禪師說：『您相信一切法不可思議嗎？』皓月供奉說：『佛的真誠之言，我怎敢不信。』禪師說：『您說相信，這兩種相信中是哪一種相信？』皓月供奉說：『依我所理解，這兩種相信中是緣信。』禪師說：『依』）
【English Translation】 At that time, from beginningless kalpas, it is the root of birth and death. There is a verse that says: 'Those who study the Way do not recognize the truth, only because they have always recognized the spirit. From beginningless kalpas, it is the root of birth and death; foolish people call it the original person.' (This passage speaks of the root of the cycle of birth and death lying in ignorance of the 'truth,' mistaking the 'spirit' for the original self. The cycle of birth and death from beginningless kalpas is mistaken by foolish people for the original face.) A scholar reading the Thousand Buddhas Name Sutra asked: 'Of the hundreds and thousands of Buddhas, we only see their names. I do not know in which land they reside, and whether they still transform beings?' (A scholar reading the Thousand Buddhas Name Sutra asked: 'We only see the names of thousands of Buddhas, but we don't know which land they reside in and whether they are still teaching sentient beings?') The master said: 'The Yellow Crane Tower, after Cui Hao wrote his poem, have you ever written a poem there?' The scholar said: 'I have not.' The master said: 'When you have time, it would be good to write one.' (The Zen master said, 'The Yellow Crane Tower, after Cui Hao wrote his poem, have you ever written a poem there?' The scholar said, 'I have not.' The Zen master said, 'When you have time, you might as well write one.') Someone asked where Nan Quan (Nanquan Puyuan) went after his passing (death). The master said: 'He becomes a donkey in the east, a horse in the west.' The person said: 'I do not understand. What does this mean?' The master said: 'Ride when you want to ride, dismount when you want to dismount.' (Someone asked where Zen Master Nanquan went after his passing away? The Zen master said, 'He becomes a donkey in the east and a horse in the west.' The person said, 'I don't understand. What does this mean?' The Zen master said, 'Ride when you want to ride, dismount when you want to dismount.') The court official Hao Yue asked: 'Have the good teachers (virtuous monks) in the world attained the Nirvana of the Three Virtues (the perfect Nirvana state of Dharmakaya, Prajna, and Liberation)?' The master said: 'Are you asking about the Nirvana of the Fruit (the Nirvana state after attaining enlightenment) or the Nirvana in the Cause (the Nirvana state during the practice)?' Hao Yue said: 'I am asking about the Nirvana of the Fruit.' The master said: 'The good teachers in the world have not attained it.' Hao Yue said: 'Why have they not attained it?' The master said: 'Their merit is not equal to that of the saints.' (The court official Hao Yue asked, 'Have the good teachers in the world attained the Nirvana of the Three Virtues?' The Zen master said, 'Are you asking about the Nirvana of the Fruit or the Nirvana in the Cause?' Hao Yue said, 'I am asking about the Nirvana of the Fruit.' The Zen master said, 'The good teachers in the world have not attained it.' Hao Yue said, 'Why haven't they attained it?' The Zen master said, 'Their merits are not equal to those of the saints.') Hao Yue said: 'If their merit is not equal to that of the saints, how can they be called good teachers?' The master said: 'Clearly seeing the Buddha-nature can also be called a good teacher.' Hao Yue said: 'I do not know what path their merit must be equal to in order to be called attainment of Great Nirvana?' The master showed a verse, saying: 'Mahaprajna illuminates, the profound Dharma of liberation, the Dharmakaya is a body of stillness, the three are one, the principle is perfectly constant. If you want to know where the merit is equal, this is called the Light of Eternal Stillness.' (Hao Yue said, 'If their merits are not equal to those of the saints, how can they be called good teachers?' The Zen master said, 'Clearly seeing the Buddha-nature can also be called a good teacher.' Hao Yue said, 'I don't know to what extent the merits must be equal in order to be called attainment of Great Nirvana?' The master then recited a verse: 'Mahaprajna illuminates, the profound Dharma of liberation, the Dharmakaya is a body of stillness, the three are one, the principle is perfectly constant. If you want to know where the merit is equal, this is called the Light of Eternal Stillness.') Hao Yue said: 'The Nirvana of the Three Virtues of the Fruit has already been revealed. What is the Nirvana in the Cause?' The master said: 'You are the moon.' (Hao Yue said, 'The Nirvana of the Three Virtues of the Fruit has already been revealed. What is the Nirvana in the Cause?' The Zen master said, 'You are the moon.') He also asked: 'Does the teaching say that illusory thought is existent?' The master said: 'What are you saying?' Hao Yue said: 'Then is illusory thought non-existent?' The master said: 'What are you saying?' Hao Yue said: 'Then is illusory thought neither existent nor non-existent?' The master said: 'What are you saying?' (He also asked, 'Does the teaching say that illusory thought is existent?' The master said, 'What are you saying?' Hao Yue said, 'Then is illusory thought non-existent?' The master said, 'What are you saying?' Hao Yue said, 'Then is illusory thought neither existent nor non-existent?' The master said, 'What are you saying?') Hao Yue said: 'Like me, with all three kinds of wisdom, I cannot accord with illusory thought. I do not know how the master explains illusory thought in the teachings?' The master said: 'Do you believe that all dharmas are inconceivable?' Hao Yue said: 'The Buddha's sincere words, how dare I not believe?' The master said: 'You say you believe. Which of the two kinds of belief is it?' Hao Yue said: 'As I understand it, it is called conditional belief.' The master said: 'Relying on' (Hao Yue said, 'Like me, with all three kinds of wisdom, I cannot accord with illusory thought. I do not know how the master explains illusory thought in the teachings?' The master said, 'Do you believe that all dharmas are inconceivable?' Hao Yue said, 'The Buddha's sincere words, how dare I not believe?' The master said, 'You say you believe. Which of the two kinds of belief is it?' Hao Yue said, 'As I understand it, it is called conditional belief.' The master said, 'Relying on')
何教門。得生緣信。曰華嚴云。菩薩摩訶薩。以無障無礙智慧。信一切世間境界。是如來境界。又華嚴云。諸佛世尊。悉知世法及諸佛法。性無差別。決定無二。又華嚴云。佛法世間法。若見其真實。一切無差別。師曰。大德所舉緣信教門。甚有來處。聽老僧與大德。明教中幻意。若人見幻本來真。是則名為見佛人。圓通法法無生滅。無滅無生是佛身。月又問。蚯蚓斷為兩段。兩頭俱動。未審佛性在阿那頭。師曰。動與不動。是何境界。曰言不幹典。非智者之所談。祇如和尚言。動與不動。是何境界。出自何經。師曰。灼然言不幹典。非智者之所談。大德豈不見。首楞嚴云。當知十方無邊不動虛空。並其動搖地水火風。均名六大。性真圓融。皆如來藏。本無生滅。師示偈曰。最甚深。最甚深。法界人身便是心。迷者迷心為眾色。悟時剎境是真心。身界二塵無實相。分明達此號知音。月又問。如何是陀羅尼。師指禪床右邊曰。這個師僧卻誦得。曰別還有人誦得否。師又指禪床左邊曰。這個師僧亦誦得。曰某甲為甚麼不聞。師曰。大德豈不知道。真誦無響。真聽無聞。曰恁么則音聲不入法界性也。師曰。離色求觀非正見。離聲求聽是邪聞。曰。如何是不離色是正見。不離聲是真聞。師示偈曰。滿眼本非色。滿耳本非聲。文
【現代漢語翻譯】 現代漢語譯本 什麼教門能讓人獲得往生的因緣和信心？《華嚴經》說：『菩薩摩訶薩，以無障礙無掛礙的智慧，相信一切世間的境界，都是如來的境界。』又《華嚴經》說：『諸佛世尊，完全知曉世間法和諸佛之法，其體性沒有差別，絕對沒有二致。』又《華嚴經》說：『佛法與世間法，如果見到它們的真實，一切都沒有差別。』 禪師說：『大德所引用的因緣和信心的教門，很有來歷。聽老僧為大德闡明教中的幻化之意。如果有人見到幻象的本來真實，這個人就可稱為見到佛的人。圓融的法法沒有生滅，沒有滅也沒有生就是佛身。』 僧人又問：『蚯蚓斷成兩段，兩頭都在動，不知佛性在哪一頭？』 禪師說：『動與不動，是什麼境界？』 僧人說：『言語不符合經典，不是智者所談論的。只是和尚您說，動與不動，是什麼境界？出自哪部經？』 禪師說：『顯然言語不符合經典，不是智者所談論的。大德難道沒見過《首楞嚴經》說：『應當知道十方無邊不動虛空，以及動搖的地水火風，都名為六大，其體性真實圓融，都是如來藏，本來沒有生滅。』 禪師作偈語開示說：『最甚深，最甚深，法界人身便是心。迷惑的人把心當成各種色相，覺悟時整個世界都是真心。身和界這兩種塵埃沒有真實相，清楚明白這個道理就叫做知音。』 僧人又問：『什麼是陀羅尼（總持，總攝憶持）？』 禪師指著禪床的右邊說：『這個師僧卻能背誦。』 僧人說：『還有其他人能背誦嗎？』 禪師又指著禪床的左邊說：『這個師僧也能背誦。』 僧人說：『為什麼我聽不到？』 禪師說：『大德難道不知道，真正的誦持沒有聲響，真正的聽聞沒有聲音。』 僧人說：『這樣說來，聲音就不能進入法界之性了？』 禪師說：『離開色相去尋求觀見不是正見，離開聲音去尋求聽聞是邪聞。』 僧人說：『如何是不離開色相是正見，不離開聲音是真聽聞？』 禪師作偈語開示說：『滿眼所見本來不是色相，滿耳所聽本來不是聲音。
【English Translation】 English version What teaching enables one to obtain the conditions and faith for rebirth [in the Pure Land]? The Avatamsaka Sutra (Hua Yan Jing) says: 'Bodhisattvas Mahasattvas, with unobstructed and unimpeded wisdom, believe that all realms of the world are the realms of the Tathagata (Ru Lai, 如來).' Also, the Avatamsaka Sutra says: 'All Buddhas, World Honored Ones, fully know the worldly dharmas and the Buddhadharmas, their nature is without difference, absolutely without duality.' Also, the Avatamsaka Sutra says: 'Buddhadharma and worldly dharma, if one sees their reality, all are without difference.' The Chan master said: 'The teaching of conditions and faith that you cited, Great Virtue, has a great origin. Listen to this old monk explain the meaning of illusion in the teaching. If someone sees the original truth of illusion, that person can be called a person who sees the Buddha. The perfectly integrated dharmas have no arising or ceasing; no ceasing and no arising is the Buddha's body.' The monk then asked: 'When an earthworm is cut into two segments, both ends move. I wonder where the Buddha-nature is in which end?' The Chan master said: 'Movement and non-movement, what realm is that?' The monk said: 'Words that do not conform to the scriptures are not what wise people discuss. Just as you, Master, said, movement and non-movement, what realm is that? From which sutra does it come?' The Chan master said: 'Clearly, words that do not conform to the scriptures are not what wise people discuss. Great Virtue, haven't you seen the Surangama Sutra (Shou Leng Yan Jing) say: 'You should know that the boundless, unmoving void in the ten directions, along with the moving earth, water, fire, and wind, are all called the Six Great Elements, their nature is truly perfect and integrated, all are the Tathagatagarbha (Ru Lai Zang, 如來藏), originally without arising or ceasing.' The Chan master gave a verse to instruct: 'Most profound, most profound, the Dharma-realm human body is just the mind. Deluded people mistake the mind for various forms; when enlightened, the entire world is the true mind. The two dusts of body and world have no real form; clearly understanding this is called a kindred spirit.' The monk then asked: 'What is a Dharani (陀羅尼, total retention, encompassing and upholding)?' The Chan master pointed to the right side of the meditation bed and said: 'This monk can recite it.' The monk said: 'Are there others who can recite it?' The Chan master then pointed to the left side of the meditation bed and said: 'This monk can also recite it.' The monk said: 'Why can't I hear it?' The Chan master said: 'Great Virtue, don't you know that true recitation has no sound, true hearing has no sound.' The monk said: 'In that case, sound cannot enter the nature of the Dharma-realm?' The Chan master said: 'Seeking to see apart from form is not right seeing; seeking to hear apart from sound is wrong hearing.' The monk said: 'What is not separating from form is right seeing, not separating from sound is true hearing?' The Chan master gave a verse to instruct: 'What fills the eyes is originally not form; what fills the ears is originally not sound.'
殊常觸目。觀音塞耳根。會三元一體。達四本同真。堂堂法界性。無佛亦無人。僧問。南泉道。三世諸佛不知有。貍奴白牯卻知有。為甚麼三世諸佛不知有。師曰。未入鹿苑時。猶較些子。曰貍奴白牯為甚麼卻知有。師曰。汝爭怪得伊。僧問。和尚繼嗣何人。師曰。我無人得繼嗣。曰還參學也無。師曰。我自參學。曰師意如何。師有偈曰。虛空問萬象。萬象答虛空。誰人親得聞。木叉丱角童。問如何是平常心。師曰。要眠即眠。要坐即坐。曰學人不會意旨如何。師曰。熱即取涼。寒即向火。問向上一路請師道。師曰。一口針三尺線。曰如何領會。師曰。益州布楊州絹。問動是法王苗。寂是法王根。如何是法王。師指露柱曰。何不問大士。師與仰山玩月次。山曰。人人盡有這個。祇是用不得。師曰。恰是倩汝用。山曰。你作么生用。師劈胸與一踏。山曰㘞。直下似個大蟲。(長慶雲。前彼此作家。后彼此不作家。乃別云。邪法難扶)自此諸方稱為岑大蟲。問本來人還成佛也無。師曰。汝見大唐天子還自種田割稻么。曰未審是何人成佛。師曰。是汝成佛。僧無語。師曰會么。曰不會。師曰。如人因地而倒。依地而起。地道甚麼。三聖令秀上座問曰。南泉遷化。向甚麼處去。師曰。石頭作沙彌時。參見六祖。秀曰。不問石頭
見六祖。南泉遷化向甚麼處去。師曰。教伊尋思去。秀曰。和尚雖有千尺寒松。且無抽條石筍。師默然。秀曰。謝和尚答話。師亦默然。秀回舉似三聖。聖曰。若恁么猶勝臨濟七步。然雖如此。待我更驗看。至明日三聖上問。承聞。和尚昨日答南泉遷化一則語。可謂光前絕後。今古罕聞。師亦默然。僧問。如何是文殊。師曰。墻壁瓦礫是。曰如何是觀音。師曰。音聲語言是。曰如何是普賢。師曰。眾生心是。曰。如何是佛。師曰。眾生色身是。曰河沙諸佛體皆同。何故有種種名字。師曰。從眼根返源名文殊。耳根返源名觀音。從心返源名普賢。文殊是佛妙觀察智。觀音是佛無緣大慈。普賢是佛無為妙行。三聖是佛之妙用。佛是三聖之真體。用則有河沙假名。體則總名一薄伽梵。問色即是空空即是色。此理如何。師曰。聽老僧偈。礙處非墻壁。通處沒虛空。若人如是解。心色本來同。又曰。佛性堂堂顯現。住性有情難見。若悟眾生無我。我面何如佛面。問第六第七識及第八識畢竟無體。云何得名轉第八為大圓鏡智。師示偈曰。七生依一滅。一滅持七生。一滅滅亦滅。六七永無遷。問蚯蚓斷為兩段。兩頭俱動。未審佛性在阿那頭。師曰。妄想作么。曰其如動何。師曰。汝豈不知火風未散。問如何轉得山河國土。歸自己去。
【現代漢語翻譯】 現代漢語譯本 去拜見六祖（慧能）。（有人問）南泉（普愿）圓寂后往哪裡去了？ 禪師說：『教他自己去尋思。』 （僧人）秀說：『和尚您雖然有千尺高的寒松，卻沒有能抽出新條的石筍。』 禪師沉默不語。 秀說：『感謝和尚的回答。』 禪師仍然沉默不語。 秀回去把這件事告訴了三聖（慧然）。三聖說：『如果這樣，還勝過臨濟（義玄）七步。』 『雖然如此，等我再驗證一下。』 到第二天，三聖上前問道：『聽說和尚您昨天回答南泉圓寂這件事，可謂光前絕後，古今罕見。』 禪師還是沉默不語。 有僧人問：『什麼是文殊（菩薩，代表智慧）？』 禪師說：『墻壁瓦礫就是。』 （僧人）問：『什麼是觀音（菩薩，代表慈悲）？』 禪師說：『音聲語言就是。』 （僧人）問：『什麼是普賢（菩薩，代表實踐）？』 禪師說：『眾生的心就是。』 （僧人）問：『什麼是佛（覺悟者）？』 禪師說：『眾生的色身就是。』 （僧人）問：『恒河沙數諸佛的本體都相同，為什麼有種種不同的名字？』 禪師說：『從眼根返本還原，就叫做文殊；從耳根返本還原，就叫做觀音；從心返本還原，就叫做普賢。文殊是佛的妙觀察智，觀音是佛的無緣大慈，普賢是佛的無為妙行。三聖是佛的妙用，佛是三聖的真體。從作用上來說，有恒河沙數般的假名；從本體上來說，總名為一薄伽梵（Bhagavan，世尊）。』 （僧人）問：『色即是空，空即是色，這個道理是怎樣的？』 禪師說：『聽老僧說偈：障礙之處並非墻壁，通達之處沒有虛空。如果有人這樣理解，心和色本來就是相同的。』 禪師又說：『佛性堂堂顯現，住在自性中的有情眾生難以見到。如果領悟到眾生無我，我的面目又和佛的面目有什麼不同呢？』 （僧人）問：『第六識（末那識）、第七識（阿賴耶識）以及第八識（阿陀那識）畢竟沒有實體，為什麼能轉第八識為大圓鏡智？』 禪師作偈開示說：『第七識生時依附於第八識滅時，第八識滅時又保持著第七識的生時。第八識的滅也滅了，第六識和第七識永遠不再遷移。』 （僧人）問：『蚯蚓斷為兩段，兩頭都在動，不知道佛性在哪一頭？』 禪師說：『妄想什麼？』 （僧人）說：『它確實在動啊。』 禪師說：『你難道不知道火風未散嗎？』 （僧人）問：『如何才能將山河國土轉變歸為自己所有？』
【English Translation】 English version He went to see the Sixth Patriarch (Huineng). (Someone asked,) 'Where did Nanquan (Puyuan) go after his passing?' The Zen master said, 'Tell him to contemplate it himself.' The monk Xiu said, 'Although the abbot has thousand-foot cold pines, he has no stone bamboos that can sprout new shoots.' The Zen master remained silent. Xiu said, 'Thank you for the abbot's answer.' The Zen master remained silent. Xiu went back and told this to Sansheng (Huiran). Sansheng said, 'If that's the case, it's even better than Linji's (Yixuan) seven steps.' 'Even so, let me verify it further.' The next day, Sansheng stepped forward and asked, 'I heard that the abbot's answer yesterday regarding Nanquan's passing can be described as unprecedented and rarely heard throughout history.' The Zen master remained silent. A monk asked, 'What is Manjusri (Bodhisattva, representing wisdom)?' The Zen master said, 'Walls, bricks, and tiles are.' The monk asked, 'What is Avalokiteshvara (Bodhisattva, representing compassion)?' The Zen master said, 'Sounds and language are.' The monk asked, 'What is Samantabhadra (Bodhisattva, representing practice)?' The Zen master said, 'The minds of sentient beings are.' The monk asked, 'What is Buddha (the awakened one)?' The Zen master said, 'The physical bodies of sentient beings are.' The monk asked, 'The essence of Buddhas as numerous as the sands of the Ganges is the same, why are there so many different names?' The Zen master said, 'Returning to the source from the eye-faculty is called Manjusri; returning to the source from the ear-faculty is called Avalokiteshvara; returning to the source from the mind is called Samantabhadra. Manjusri is the Buddha's Wonderful Observing Wisdom, Avalokiteshvara is the Buddha's Unconditional Great Compassion, and Samantabhadra is the Buddha's Non-Action Wonderful Practice. The Three Sages are the Buddha's wonderful functions, and the Buddha is the true essence of the Three Sages. In terms of function, there are countless provisional names; in terms of essence, the general name is one Bhagavan (World Honored One).' The monk asked, 'Form is emptiness, and emptiness is form, what is the principle behind this?' The Zen master said, 'Listen to the old monk's verse: Where there is obstruction, it is not a wall; where there is passage, there is no emptiness. If one understands in this way, the mind and form are originally the same.' The Zen master also said, 'Buddha-nature is manifestly revealed, but sentient beings dwelling in their nature find it difficult to see. If one realizes that sentient beings are without self, what difference is there between my face and the Buddha's face?' The monk asked, 'The sixth consciousness (Manas), the seventh consciousness (Klesha), and the eighth consciousness (Alaya) ultimately have no substance, how can the eighth consciousness be transformed into the Great Perfect Mirror Wisdom?' The Zen master gave a verse to explain: 'The seventh arises relying on the eighth's cessation; the eighth's cessation sustains the seventh's arising. When the eighth's cessation ceases as well, the sixth and seventh never migrate again.' The monk asked, 'When an earthworm is cut into two pieces, both ends move. I don't know which end the Buddha-nature is in?' The Zen master said, 'What are you fantasizing about?' The monk said, 'But it is indeed moving.' The Zen master said, 'Don't you know that the fire and wind have not dispersed?' The monk asked, 'How can one transform mountains, rivers, and lands to return to oneself?'
師曰。如何轉得自己。成山河國土去。曰不會。師曰。湖南城下好養民。米賤柴多足四鄰。僧無語。師示偈曰。誰問山河轉。山河轉向誰。圓通無兩畔。法性本無歸。華嚴座主問。虛空為是定有。為是定無。師曰。言有亦得。言無亦得。虛空有時但有假有。虛空無時但無假無。曰如和尚所說。有何教文。師曰。大德豈不聞。首楞嚴云。十方虛空生汝心內。猶如片云點太清里。豈不是虛空生時。但生假名。又云。汝等一人。發真歸源。十方虛空悉皆消殞。豈不是虛空滅時。但滅假名。老僧所以道。有是假有。無是假無。又問。經云。如凈琉璃中內現真金像。此意如何。師曰。以凈琉璃為法界體。以真金像為無漏智體。能生智。智慧達體。故云如凈琉璃中。內現真金像。問如何是上上人行處。師曰。如死人眼。曰上上人相見時如何。師曰。如死人手。問善財為甚麼。無量劫游普賢身中世界不遍。師曰。你從無量劫來。還游得遍否。曰如何是普賢身。師曰。含元殿里更覓長安。問如何是學人心。師曰。盡十方世界是你心。曰恁么則學人無著身處也。師曰。是你著身處。曰如何是著身處。師曰。大海水深又深。曰學人不會。師曰。魚龍出入任升沉。問有人問和尚即隨因緣答。無人問和尚時如何。師曰。困則睡。健則起。曰教學
【現代漢語翻譯】 師父說：『如何才能將自己轉變成山河國土呢？』那人回答：『不會。』師父說：『湖南城下適合養民，米價低廉，柴火充足，足夠供應四鄰。』僧人無話可說。師父於是開示偈語說：『誰問山河的轉變？山河又轉向誰呢？圓融通達沒有兩端，法性原本就沒有歸宿。』 華嚴座主問道：『虛空究竟是真實存在，還是真實不存在？』師父說：『說它存在也可以，說它不存在也可以。虛空存在的時候，只不過是假有；虛空不存在的時候，只不過是假無。』座主問：『像和尚您所說的，有什麼經典依據嗎？』師父說：『大德難道沒有聽過，《首楞嚴經》（Śūraṅgama Sūtra）中說：十方虛空生在你的心中，就像一片云點綴在太空中。這難道不是虛空產生時，只是產生了假名嗎？又說：你們一人，發起真性，迴歸本源，十方虛空全部消滅。這難道不是虛空滅亡時，只是滅掉了假名嗎？老僧所以我才說，存在是假有，不存在是假無。』 又問：『經中說：如同在清凈的琉璃中顯現出真金的佛像，這是什麼意思？』師父說：『以清凈的琉璃比喻法界（Dharmadhātu）的本體，以真金的佛像比喻無漏智慧的本體。能生出智慧，智慧能通達本體，所以說如同在清凈的琉璃中，顯現出真金的佛像。』 問：『什麼是上上人（最高境界的人）的行處？』師父說：『如同死人的眼睛。』問：『上上人相見時是什麼樣子？』師父說：『如同死人的手。』 問：『善財童子（Sudhana）為什麼經過無量劫在普賢菩薩（Samantabhadra）的身中世界遊歷，卻不能周遍？』師父說：『你從無量劫以來，遊歷周遍了嗎？』問：『什麼是普賢菩薩的身？』師父說：『在含元殿里還要尋找長安。』 問：『什麼是學道人的心？』師父說：『整個十方世界就是你的心。』問：『這樣說來，學道人就沒有可以執著的地方了？』師父說：『這就是你執著的地方。』問：『什麼是執著的地方？』師父說：『大海水深又深。』問：『學人不能領會。』師父說：『魚龍出入，任憑它們上升或下沉。』 問：『有人問和尚您，您就隨著因緣回答，沒有人問和尚您的時候，您又如何呢？』師父說：『困了就睡覺，精神了就起來。』問：『教學……』
【English Translation】 The master said, 'How can one transform oneself into mountains, rivers, and lands?' The monk replied, 'I don't know how.' The master said, 'It is good to raise people below the city of Hunan, where rice is cheap and firewood is plentiful, sufficient for the four neighbors.' The monk was speechless. The master then presented a verse, saying, 'Who asks about the transformation of mountains and rivers? To whom do the mountains and rivers turn? Perfect understanding has no two sides, and the Dharma-nature (Dharmata) originally has no return.' The Abbot of the Avataṃsaka (Huayan) school asked, 'Is emptiness definitely existent, or is it definitely non-existent?' The master said, 'Saying it exists is acceptable, and saying it doesn't exist is also acceptable. When emptiness exists, it is merely a provisional existence; when emptiness doesn't exist, it is merely a provisional non-existence.' The abbot asked, 'According to what the master says, what scriptural basis is there?' The master said, 'Great Virtue, have you not heard the Śūraṅgama Sūtra say, 'The ten directions of emptiness arise within your mind, like a speck of cloud in the vastness of space'? Isn't this saying that when emptiness arises, it merely gives rise to a provisional name? It also says, 'If one of you awakens to your true nature and returns to the source, the ten directions of emptiness will all vanish.' Isn't this saying that when emptiness vanishes, it merely extinguishes a provisional name? That is why this old monk says that existence is provisional existence, and non-existence is provisional non-existence.' He further asked, 'The sutra says, 'Like a true golden image appearing within pure crystal.' What does this mean?' The master said, 'The pure crystal is used as an analogy for the substance of the Dharmadhātu (法界), and the true golden image is used as an analogy for the substance of undefiled wisdom. It can generate wisdom, and wisdom can penetrate the substance. Therefore, it is said, 'Like a true golden image appearing within pure crystal.' He asked, 'What is the place where the highest person (上上人) walks?' The master said, 'Like the eyes of a dead person.' He asked, 'What is it like when the highest people meet?' The master said, 'Like the hands of a dead person.' He asked, 'Why does Sudhana (善財童子) travel through the worlds within the body of Samantabhadra (普賢菩薩) for countless kalpas (劫) without being able to traverse them all?' The master said, 'Have you traversed them all since countless kalpas ago?' He asked, 'What is the body of Samantabhadra?' The master said, 'Seeking Chang'an (長安) inside the Hanyuan Palace (含元殿).' He asked, 'What is the mind of a student of the Way?' The master said, 'The entire ten directions of the world are your mind.' He asked, 'In that case, the student of the Way has nowhere to attach himself?' The master said, 'That is where you attach yourself.' He asked, 'What is the place of attachment?' The master said, 'The ocean is deep, so deep.' He asked, 'This student does not understand.' The master said, 'Fish and dragons enter and exit, letting them rise and sink as they please.' He asked, 'When someone asks the master, you answer according to the circumstances. When no one asks the master, what is it like?' The master said, 'When tired, I sleep; when energetic, I get up.' He asked, 'Teaching...'
人作么生會。師曰。夏天赤骨力。冬寒須得被。問亡僧遷化甚麼處去也。師示偈曰。不識金剛體。卻喚作緣生。十方真寂滅。誰在復誰行。師贊南泉真曰。堂堂南泉。三世之源。金剛常住。十方無邊。生佛無盡。現已卻還。久依南泉。有投機偈曰。今日還鄉入大門。南泉親道遍乾坤。法法分明皆祖父。回頭慚愧好兒孫。泉答曰。今日投機事莫論。南泉不道遍乾坤。還鄉儘是兒孫事。祖父從來不出門。勸學偈曰。萬丈竿頭未得休。堂堂有路少人游。禪師愿達南泉去。滿目青山萬萬秋。臨濟云。赤肉團上有一無位真人。師因有偈曰。萬法一如不用揀。一如誰揀誰不揀。即今生死本菩提。三世如來同個眼。誡斫松竹偈曰。千年竹萬年松。枝枝葉葉盡皆同。為報四方玄學者。動手無非觸祖公。
鄂州茱萸山和尚
初住隨州護國。上堂擎起一橛竹曰。還有人虛空里。釘得橛么。時有靈虛上座。出衆曰。虛空是橛。師擲下竹便下座。趙州到云居。居曰。老老大大。何不覓個住處。曰甚麼處住得。居曰。山前有個古寺基。州曰。和尚自住取。後到師處。師曰。老老大大何不覓個住處。州曰。向甚處住。師曰。老老大大。住處也不知。州曰。三十年弄馬騎。今日卻被驢撲。(云居錫云。甚麼處是趙州被驢撲處)眾僧侍立次
【現代漢語翻譯】 現代漢語譯本 人如何才能領會（佛法）？ 茱萸山和尚說：『夏天是赤裸的骨頭，冬天需要蓋被子。』 有人問：『圓寂的僧人往哪裡去了？』 茱萸山和尚用偈語開示說：『不認識金剛之體（堅不可摧的佛性），卻把它叫做因緣生滅的現象。十方世界本來就是寂靜的，誰在輪迴，誰又在行走呢？』 茱萸山和尚讚歎南泉（指南泉普愿禪師）說：『光明磊落的南泉，是過去、現在、未來三世的根源。金剛之體永恒存在，遍佈十方無邊無際。眾生和佛都是無盡的，顯現之後又迴歸本源。』 （茱萸山和尚）長久依止南泉，寫了一首投機偈說：『今天回到故鄉進入大門，南泉的教誨遍佈整個宇宙。一切法都分明地傳承自祖師，回頭看看，慚愧自己才是好兒孫。』 南泉回答說：『今天投機的事情不要談論，我南泉不說我的教誨遍佈宇宙。迴歸故鄉的都是兒孫的事情，祖師從來不出門。』 勸學偈說：『在萬丈高的竿頭還不能停歇，光明大道卻很少有人行走。禪師如果能到達南泉的境界，眼中所見都是萬古長青的青山。』 臨濟（指臨濟義玄禪師）說：『在赤肉團上有一位無位真人。』 茱萸山和尚因此作偈說：『萬法歸一，不用選擇。既然歸一，誰又選擇誰又不選擇呢？當下生死就是菩提，過去、現在、未來三世如來都是同一隻眼睛。』 告誡不要砍伐松竹的偈語說：『千年的竹子，萬年的松樹，它們的枝枝葉葉都一樣。告訴四方求玄的學人，動手砍伐無非是觸犯了祖師。』 鄂州茱萸山和尚 最初住在隨州護國寺。上堂時舉起一截竹子說：『有人能在虛空中釘上木樁嗎？』 當時有靈虛上座，從人群中走出來說：『虛空就是木樁。』 茱萸山和尚扔下竹子就下座了。 趙州（指趙州從諗禪師）到云居山，云居山的和尚說：『年紀這麼大了，為什麼不找個地方住下來？』 趙州說：『什麼地方可以住下來？』 云居山的和尚說：『山前有個古寺的遺址。』 趙州說：『和尚你自己住吧。』 後來（趙州）到了茱萸山和尚那裡，茱萸山和尚說：『年紀這麼大了，為什麼不找個地方住下來？』 趙州說：『到什麼地方住？』 茱萸山和尚說：『年紀這麼大了，連住的地方都不知道。』 趙州說：『三十年玩弄騎馬，今天卻被驢撲倒了。』 （云居錫說：『哪裡是趙州被驢撲倒的地方？』） 眾僧侍立在旁邊。
【English Translation】 English version How does one comprehend (the Dharma)? The monk of Mount Zhuyu said: 'In summer, it's bare bones; in winter, one needs a blanket.' Someone asked: 'Where did the deceased monk go?' The monk of Mount Zhuyu gave a verse as instruction: 'Not recognizing the Vajra body (indestructible Buddha-nature), they call it conditioned arising and ceasing. The ten directions are truly quiescent; who is in samsara, and who is walking?' The monk of Mount Zhuyu praised Nanquan (referring to Zen Master Nanquan Puyuan): 'Magnificent Nanquan, the source of the three worlds (past, present, and future). The Vajra body is eternally abiding, pervading the ten directions without limit. Sentient beings and Buddhas are endless, appearing and then returning to the origin.' Having long relied on Nanquan, (the monk of Mount Zhuyu) wrote a verse of accord: 'Today returning home, entering the great gate, Nanquan's teachings pervade the entire universe. All dharmas are clearly transmitted from the ancestors; looking back, ashamed to be good descendants.' Nanquan replied: 'Today's matter of accord is not to be discussed; I, Nanquan, do not say my teachings pervade the universe. Returning home is entirely the affair of descendants; the ancestors never leave the gate.' A verse of encouragement to study says: 'Not yet able to rest at the top of a ten-thousand-foot pole, the bright path is traveled by few. If a Zen master can reach Nanquan's state, what they see is the evergreen mountains of ten thousand autumns.' Linji (referring to Zen Master Linji Yixuan) said: 'On the red flesh mass, there is a true person without rank.' The monk of Mount Zhuyu therefore composed a verse: 'The myriad dharmas are one, no need to choose. Since they are one, who chooses and who does not choose? Right now, birth and death are inherently Bodhi; the Tathagatas of the three worlds have the same eye.' A verse cautioning against cutting pine and bamboo says: 'Thousand-year bamboo, ten-thousand-year pine, their branches and leaves are all the same. Tell the seekers of mystery in all directions, to lay a hand on them is nothing but offending the ancestors.' The monk of Mount Zhuyu of Ezhou Initially resided at Huguo Temple in Suizhou. Ascending the hall, he held up a section of bamboo and said: 'Is there anyone who can nail a stake in the void?' At that time, the Venerable Lingxu came forward from the assembly and said: 'The void is the stake.' The monk of Mount Zhuyu threw down the bamboo and descended from the seat. When Zhaozhou (referring to Zen Master Zhaozhou Congshen) arrived at Mount Yunju, the monk of Yunju said: 'So old, why not find a place to settle down?' Zhaozhou said: 'Where can I settle down?' The monk of Mount Yunju said: 'There is the site of an ancient temple in front of the mountain.' Zhaozhou said: 'You can live there yourself, monk.' Later, (Zhaozhou) arrived at the monk of Mount Zhuyu's place, and the monk of Mount Zhuyu said: 'So old, why not find a place to settle down?' Zhaozhou said: 'Where can I settle down?' The monk of Mount Zhuyu said: 'So old, and you don't even know where to settle down.' Zhaozhou said: 'For thirty years, I've been playing with riding horses, but today I was knocked down by a donkey.' (Yunju Xi said: 'Where is the place where Zhaozhou was knocked down by a donkey?') The assembly of monks stood in attendance.
。師曰。祇恁么白立。無個說處。一場氣悶。僧擬問。師便打曰。為眾竭力。便入方丈。有行者參。師曰。會去看趙州么。曰和尚敢道否。師曰。非但茱萸。一切人道不得。曰和尚放某甲過。師曰。這裡從前不通人情。曰要且慈悲心在。師便打曰。醒後來為汝。
衢州子湖巖和蹤禪師
澶州人也。姓周氏。幽州開元寺出家。依年受具。后入南泉之室。乃抵于衢州之馬蹄山。結茅宴居。唐開元二年。邑人翁遷貴施山下子湖創院。師于門下立牌曰。子湖有一隻狗。上取人頭。中取人心。下取人足。擬議即喪身失命。臨濟會下二僧參方揭簾。師喝曰。看狗。僧回顧。師便歸方丈。與勝光和尚鋤園次。驀按钁回視光曰。事即不無。擬心即差。光便問。如何是事。被師攔胸踏倒。從此有省。尼到參。師曰。汝莫是劉鐵磨否。曰不敢。師曰。左轉右轉。曰和尚莫顛倒。師便打。師一夜于僧堂前叫曰。有賊。眾皆驚動。有一僧在堂內出。師把住曰。維那捉得也。捉得也。曰不是某甲。師曰。是即是。祇是汝不肯承當。有偈示眾曰。三十年來住子湖。二時齋粥氣力粗。無事上山行一轉。借問時人會也無。廣明中無疾歸寂。塔于本山。
荊南白馬曇照禪師
常曰。快活快活。及臨終時。叫苦苦。又曰。閻羅王來
【現代漢語翻譯】 現代漢語譯本：
師父說：『就這麼直挺挺地站著，沒什麼可說的，真讓人氣悶。』僧人剛想發問，師父就打他說：『為大家盡力！』便回方丈去了。有個行者來參拜，師父說：『你會去看趙州嗎？』行者說：『和尚敢說嗎？』師父說：『不只是茱萸（一種植物，也指代某種境界），所有人都說不出來。』行者說：『和尚放我過去吧。』師父說：『這裡從來不講人情。』行者說：『但總有慈悲心在。』師父便打他說：『醒來后再為你打算。』 衢州子湖巖和蹤禪師 澶州人，姓周氏。在幽州開元寺出家，按年齡受具足戒。後來進入南泉（指南泉普愿禪師）門下。之後到達衢州的馬蹄山，結茅屋隱居。唐開元二年，當地人翁遷貴捐獻山下的子湖建立寺院。和蹤禪師在寺門下立牌子說：『子湖有一隻狗，上取人頭，中取人心，下取人足。猶豫就會喪身失命。』臨濟（指臨濟義玄禪師）門下的兩個僧人來參訪，剛揭開簾子，和蹤禪師就喝道：『看狗！』僧人回頭看，和蹤禪師便回方丈。和勝光和尚一起鋤園時，突然放下鋤頭回頭看著勝光說：『事情不是沒有，動念就錯了。』勝光便問：『什麼是事？』被和蹤禪師攔胸踏倒，從此有所領悟。有個尼姑來參拜，和蹤禪師說：『你莫非是劉鐵磨嗎？』尼姑說：『不敢當。』和蹤禪師說：『左轉右轉。』尼姑說：『和尚莫顛倒。』和蹤禪師便打她。和蹤禪師一夜在僧堂前叫道：『有賊！』眾人都驚動了。有個僧人從堂內出來，和蹤禪師抓住他說：『維那（寺院中的一種職務）抓住了！抓住了！』僧人說：『不是我。』和蹤禪師說：『是就是，只是你不肯承擔。』有偈語示眾說：『三十年來住子湖，二時齋粥氣力粗。無事上山行一轉，借問時人會也無。』廣明年間無疾而終，塔在本山。 荊南白馬曇照禪師 常常說：『快活快活！』等到臨終時，卻叫『苦苦！』又說：『閻羅王來了！』
【English Translation】 English version:
The master said, 'Just standing here blankly, there's nothing to say, it's truly frustrating.' A monk was about to ask a question when the master struck him, saying, 'Exert yourself for the sake of the community!' Then he returned to his room. A traveling monk came to visit, and the master said, 'Do you know how to visit Zhaozhou (referring to Zhaozhou Congshen, a famous Zen master)?' The monk said, 'Does the master dare to speak of it?' The master said, 'Not just rue (a type of plant, also referring to a certain state of mind), no one can speak of it.' The monk said, 'Master, please let me pass.' The master said, 'Here, we've never been concerned with human sentiment.' The monk said, 'But there's always compassion.' The master then struck him, saying, 'I'll consider it for you when you wake up.' Zen Master Hezhong of Zihu Rock in Quzhou He was from Tanzhou, with the surname Zhou. He left home at Kaiyuan Temple in Youzhou and received the full precepts according to his age. Later, he entered the school of Nanquan (referring to Nanquan Puyuan, a Zen master). Then he arrived at Matitou Mountain in Quzhou, where he built a thatched hut and lived in seclusion. In the second year of the Kaiyuan era of the Tang Dynasty, a local man named Weng Qian'gui donated land at the foot of the mountain to establish Zihu Temple. Zen Master Hezhong erected a sign at the temple gate that said, 'There is a dog at Zihu that takes the heads of those above, the hearts of those in the middle, and the feet of those below. Hesitation will lead to loss of life.' Two monks from the Linji (referring to Linji Yixuan, a Zen master) school came to visit, and as they lifted the curtain, Zen Master Hezhong shouted, 'Look at the dog!' The monks turned to look, and Zen Master Hezhong returned to his room. While hoeing the garden with the Venerable Shengguang, he suddenly put down the hoe, turned to look at Shengguang, and said, 'The matter is not non-existent, but thinking about it is wrong.' Shengguang then asked, 'What is the matter?' He was knocked to the ground by Zen Master Hezhong, and from that moment on, he had an awakening. A nun came to visit, and Zen Master Hezhong said, 'Are you perhaps Liu Tiemo?' The nun said, 'I dare not.' Zen Master Hezhong said, 'Turning left, turning right.' The nun said, 'Master, don't be upside down.' Zen Master Hezhong then struck her. One night, Zen Master Hezhong shouted in front of the monks' hall, 'There's a thief!' Everyone was alarmed. A monk came out from inside the hall, and Zen Master Hezhong grabbed him and said, 'The director (a position in the temple) has caught him! Caught him!' The monk said, 'It's not me.' Zen Master Hezhong said, 'It is, but you just won't admit it.' He gave a verse to the assembly, saying, 'For thirty years I've lived at Zihu, my strength is coarse from two meals of gruel and rice. When there's nothing to do, I take a walk up the mountain, I ask, do people of this time understand?' He passed away without illness during the Guangming era, and his stupa is on this mountain. Zen Master Tanzhao of Baima in Jingnan He often said, 'Happy, happy!' But when he was dying, he cried, 'Bitter, bitter!' And said, 'King Yama is coming!'
取我也。院主問曰。和尚當時被節度使拋向水中。神色不動。如今何得恁么地。師舉枕子曰。汝道當時是。如今是。院主無對(法眼代云。此時但掩耳出去)。
終南山雲際師祖禪師
初參南泉問。摩尼珠人不識。如來藏里親收得。如何是藏。泉曰。與汝往來者是。師曰。不往來者如何。泉曰亦是。曰如何是珠。泉召師祖。師應諾。泉曰。去汝不會我語。師從此信入。
鄧州香嚴下堂義端禪師
上堂。兄弟彼此未了。有甚麼事。相共商量。我三五日即發去也。如今學者。須了卻今時。莫愛他向上人無事。兄弟縱學得種種差別義路。終不代得自己見解。畢竟著力始得。空記持他巧妙章句。即轉加煩亂去。汝若欲相應。但恭恭地盡莫停留纖毫。直似虛空。方有少分。以虛空無鎖閉無壁落無形段無心眼。時有僧問。古人相見時如何。師曰。老僧不曾見古人。曰今時血脈不斷處。如何似羨。師曰。有甚麼仰羨處。問某甲不問閑事。請和尚答話。師曰。更從我覓甚麼。曰不為閑事。師曰。汝教我道。乃曰。兄弟。佛是塵。法是塵。終日馳求。有甚麼休歇。但時中不用掛情。情不掛物。無善可取。無惡可棄。莫教他籠罩著。始是學處也。問某甲曾辭一老宿。宿曰。去則親良朋。附善友。某今辭和尚。未審
【現代漢語翻譯】 現代漢語譯本：
『帶我走吧。』院主問道：『和尚你當時被節度使拋向水中，神色不動，如今怎麼會這樣呢？』師父舉起枕頭說：『你說當時是這樣，現在是這樣？』院主無言以對（法眼禪師代為回答說：『這時只要掩耳離開就行了』）。
終南山雲際師祖禪師
最初參拜南泉禪師時問道：『摩尼珠（mani bead，珍貴的寶珠）人不認識，如來藏（Tathagatagarbha，如來法身)里親手收得。什麼是藏？』南泉禪師說：『與你往來者就是。』師父說：『不往來者如何？』南泉禪師說：『也是。』師父說：『如何是珠？』南泉禪師呼喚道：『師祖！』師父應諾。南泉禪師說：『走吧，你不會我的話。』師父從此深信不疑。
鄧州香嚴義端禪師
上堂開示：『各位同修彼此未能明瞭，有什麼事？大家一起商量。我三五日就要離開了。如今的學人，必須了卻今時之事，不要羨慕那些高人無事。各位同修縱然學得種種差別義理，終究不能代替自己的見解。必須真正著力才行。空自記誦那些巧妙的章句，反而更加煩亂。你們如果想要相應，只要恭敬地盡力，不要停留絲毫，就像虛空一樣，才能有少許相應。因為虛空沒有鎖閉，沒有墻壁，沒有形狀，沒有心眼。』當時有僧人問道：『古人相見時如何？』師父說：『老僧不曾見過古人。』僧人說：『今時血脈不斷處，如何是？』師父說：『有什麼值得羨慕的？』僧人問：『弟子不問閑事，請和尚回答。』師父說：『更從我這裡尋找什麼？』僧人說：『不為閑事。』師父說：『你教我說。』於是說：『各位同修，佛是塵，法是塵，終日奔波追求，有什麼休歇的時候？只要時時不用掛念，情不掛物，無善可取，無惡可棄，不要讓他籠罩著，才是學習之處。』僧人問：『弟子曾向一位老宿辭行，老宿說：『去則親近良朋，依附善友。』弟子現在向和尚辭行，不知……』
【English Translation】 English version:
'Take me with you.' The abbot asked, 'Venerable monk, when you were thrown into the water by the military governor, your expression didn't change. How can you be like this now?' The master raised the pillow and said, 'Are you saying that was then, and this is now?' The abbot had no reply (Fayan Chan Master said on his behalf, 'At this time, just cover your ears and leave').
Chan Master Yunji Shizu of Zhongnan Mountain
When he first visited Nanquan, he asked, 'The mani bead (precious jewel) is not recognized by people, but it is personally collected in the Tathagatagarbha (womb of the Tathagata). What is the 'garbha'?' Nanquan said, 'That which comes and goes with you is it.' The master said, 'What about that which does not come and go?' Nanquan said, 'That is also it.' The master said, 'What is the bead?' Nanquan called out, 'Shizu!' The master responded. Nanquan said, 'Go, you don't understand my words.' From then on, the master deeply believed.
Chan Master Yiduan of Xiangyan in Dengzhou
Ascending the Dharma hall, he said, 'Brothers, if you haven't understood each other, what is the matter? Let's discuss it together. I will be leaving in three to five days. Today's students must resolve the matters of the present moment and not admire those who are free from affairs. Even if you learn all kinds of different meanings, you ultimately cannot replace your own understanding. You must truly exert effort. Emptyly memorizing clever phrases only adds to the confusion. If you want to be in accord, just respectfully do your best without lingering in the slightest, like empty space, and then you will have a small portion. Because empty space has no locks, no walls, no form, no mind or eyes.' At that time, a monk asked, 'How was it when the ancients met?' The master said, 'This old monk has never met the ancients.' The monk said, 'How is the unbroken lineage of the present moment?' The master said, 'What is there to admire?' The monk asked, 'I am not asking about idle matters; please answer, Venerable Monk.' The master said, 'What are you seeking from me?' The monk said, 'It is not for idle matters.' The master said, 'You are telling me to speak.' Then he said, 'Brothers, the Buddha is dust, the Dharma is dust. What rest is there in running around seeking all day long? Just don't let your emotions get attached in the moment; when emotions don't cling to things, there is no good to take, no evil to discard. Don't let it cover you; that is the place to learn.' The monk asked, 'I once took leave of an old master, and the old master said, 'When you leave, be close to good friends and rely on virtuous companions.' I am now taking leave of you, Venerable Monk, I don't know...'
有何指示。師曰。禮拜著。僧禮拜。師曰。禮拜一任禮拜。不得認奴作郎。上堂。僧問。如何是直截根源。師乃擲下拄杖。便歸方丈。上堂。語是謗。寂是誑。語寂向上有路在。老僧口門窄。不能與汝說得。便下座。上堂。問正因為甚麼無事。師曰。我不曾停留。乃曰。假饒重重剝得。淨盡無停留。權時施設亦是方便接人。若是那邊事。無有是處。
池州靈鷲閑禪師
上堂。是汝諸人本分事。若教老僧道。即是與蛇畫足。時有僧問。與蛇畫足即不問。如何是本分事。師曰。阇黎試道看。僧擬再問。師曰。畫足作么。明水和尚問。如何是頓獲法身。師曰。一透龍門云外望。莫作黃河點額魚。仰山問。寂寂無言。如何視聽。師曰。無縫塔前多雨水。僧問。二彼無言時如何。師曰是常。曰還有過常者無。師曰有。曰請師唱起。師曰。玄珠自朗耀。何須壁外光。問今日供養西川無染大師。未審還來否。師曰。本自無所至。今豈隨風轉。曰恁么則供養何用。師曰。功力有為。不換義相涉。
洛京嵩山和尚
僧問。古路坦然時如何。師曰不前。曰為甚麼不前。師曰。無遮障處。問如何是嵩山境。師曰。日從東出。月向西頹。曰學人不會。師曰。東西也不會。問六識俱生時如何。師曰異。曰為甚麼如此。師
【現代漢語翻譯】 有何指示？師父說：『禮拜去。』僧人禮拜。師父說：『禮拜就任你禮拜，但不得認奴作郎（不要顛倒主次，認不清根本）。』 上堂說法。僧人問：『如何是直截根源（什麼是直接了當的根本）？』師父於是把拄杖扔在地上，便回方丈去了。 上堂說法。『說（語）』是誹謗，『寂（寂靜）』是虛誑。『語』和『寂』向上還有路可走。老僧我口風緊，不能與你們說得明白。』說完便下座。 上堂說法。問：『正因為什麼無事（本來是為什麼沒有事情）？』師父說：『我不曾停留。』於是說：『假如重重剝開，淨盡無停留，權且施設也是方便接引人。若是那邊的事，沒有這樣的說法。』
池州靈鷲閑禪師
上堂說法。『這是你們諸人本分事。若教老僧我說，就是與蛇畫足（多此一舉）。』當時有僧人問：『與蛇畫足就不問了，如何是本分事？』師父說：『阇黎（尊稱，意為學僧）你試著說看。』僧人想要再問，師父說：『畫足做什麼？』 明水和尚問：『如何是頓獲法身（如何立刻獲得法身）？』師父說：『一透龍門云外望，莫作黃河點額魚（一旦躍過龍門，便可云外相望，不要像黃河裡的魚，只是點個額頭）。』 仰山問：『寂寂無言，如何視聽？』師父說：『無縫塔前多雨水（無縫的塔前也會有很多雨水）。』 僧人問：『二彼無言時如何？』師父說：『是常（是常態）。』問：『還有過常者無？』師父說：『有。』問：『請師父唱起。』師父說：『玄珠自朗耀，何須壁外光（自身的玄珠自然明亮，何須墻外的光芒）。』 問：『今日供養西川無染大師，未審還來否？』師父說：『本自無所至，今豈隨風轉（本來就沒有來處，現在豈會隨風而轉）。』問：『這樣說來供養有什麼用？』師父說：『功力有為，不換義相涉（有為的功力，不涉及義理的交換）。』
洛京嵩山和尚
僧人問：『古路坦然時如何？』師父說：『不前。』問：『為什麼不前？』師父說：『無遮障處（沒有遮擋的地方）。』 問：『如何是嵩山境？』師父說：『日從東出，月向西頹（太陽從東邊升起，月亮向西邊落下）。』問：『學人不會。』師父說：『東西也不會。』 問：『六識俱生時如何？』師父說：『異。』問：『為什麼如此？』師父說：
【English Translation】 What are your instructions? The master said, 'Go and bow.' The monk bowed. The master said, 'Bow as much as you like, but do not mistake a slave for a master (do not reverse the order of importance, and fail to recognize the fundamental).' Ascending the hall. A monk asked, 'What is the direct source (What is the direct and straightforward root)?' The master then threw his staff on the ground and returned to his room. Ascending the hall. 'Speech' is slander, 'silence' is deception. There is still a path beyond speech and silence. This old monk's mouth is tight; I cannot explain it clearly to you.' Then he descended from his seat. Ascending the hall. Asked, 'Precisely why is there nothing to do (Originally, why is there nothing happening)?' The master said, 'I have never stopped.' Then he said, 'Even if you peel away layer upon layer, completely without stopping, expedient measures are also a convenient way to guide people. If it is about that matter over there, there is no such thing.'
Chan Master Xian of Lingjiu Monastery in Chizhou
Ascending the hall. 'This is the fundamental matter for all of you. If you ask this old monk to speak, it is like drawing feet on a snake (doing something superfluous).' At that time, a monk asked, 'I won't ask about drawing feet on a snake; what is the fundamental matter?' The master said, 'Try to say it, Venerable (a respectful term for a monk).' The monk wanted to ask again, and the master said, 'What is the point of drawing feet?' Monk Mingshui asked, 'How does one attain the Dharmakaya (Dharma body) instantly?' The master said, 'Once you pass through the Dragon Gate and look beyond the clouds, do not be like a fish that only touches its forehead to the Yellow River (Once you leap over the Dragon Gate, you can see beyond the clouds; don't be like a fish in the Yellow River that only touches its forehead).' Yangshan asked, 'In silent speechlessness, how does one see and hear?' The master said, 'Much rain falls before a seamless pagoda (Even a seamless pagoda will have a lot of rain in front of it).' A monk asked, 'What is it like when both are speechless?' The master said, 'It is constant (It is the norm).' Asked, 'Is there anything beyond the constant?' The master said, 'Yes.' Asked, 'Please, Master, sing it forth.' The master said, 'The dark pearl shines brightly on its own; why seek light from beyond the wall (The dark pearl within shines naturally; why seek light from outside)?' Asked, 'Today we are making offerings to Master Wuran of Xichuan; I wonder if he will come?' The master said, 'Originally, there is nowhere to arrive; how could he turn with the wind now (Originally, there is no place to arrive from; how could he turn with the wind now)?' Asked, 'In that case, what is the use of making offerings?' The master said, 'Meritorious effort with intention does not involve the exchange of meaning (Intentional meritorious effort does not involve the exchange of meaning).'
Monk of Mount Song in Luojing
A monk asked, 'What is it like when the ancient path is clear?' The master said, 'It does not advance.' Asked, 'Why does it not advance?' The master said, 'There is no place of obstruction (There is no place to be obstructed).' Asked, 'What is the realm of Mount Song?' The master said, 'The sun rises from the east, and the moon declines to the west (The sun rises from the east and the moon sets in the west).' Asked, 'This student does not understand.' The master said, 'You do not understand east or west.' Asked, 'What is it like when the six consciousnesses arise together?' The master said, 'Different.' Asked, 'Why is it so?' The master said:
曰。同。
日子和尚
因亞溪來參。師作起勢。溪曰。這老山鬼。猶見某甲在。師曰。罪過罪過。適來失祇對。溪欲進語。師便喝。溪曰。大陣目前不妨難御。師曰是是。溪曰。不是不是(趙州云。可憐兩個漢不識轉身句)。
蘇州西禪和尚
僧問。三乘十二分教則不問。如何是祖師西來的的意。師舉拂子示之。其僧不禮拜。竟參雪峰。峰問。甚麼處來。曰浙中來。峰曰。今夏甚麼處。曰西禪。峰曰。和尚安否。曰來時萬福。峰曰。何不且在彼從容。曰佛法不明。峰曰。有甚麼事。僧舉前話。峰曰。汝作么生不肯伊。曰是境。峰曰。汝見蘇州城里人家男女否。曰見。峰曰。汝見路上林木池沼否。曰見峰曰。凡睹人家男女大地林沼總是境。汝還肯否。曰肯。峰曰。祇如舉起拂子。汝作么生不肯。僧乃禮拜曰。學人取次發言。乞師慈悲。峰曰。盡乾坤是個眼。汝向甚麼處蹲坐。僧無語。
宣州刺史陸亙大夫
問南泉。古人瓶中養一鵝。鵝漸長大出瓶不得。如今不得毀瓶。不得損鵝。和尚作么生出得。泉召大夫。陸應諾。泉曰出也。陸從此開解。即禮謝。暨南泉圓寂。院主問曰。大夫何不哭先師。陸曰。院主道得即哭。院主無對(長慶代云。合哭不合哭)。
池州甘贄行者
【現代漢語翻譯】 曰：相同。
日子和尚
因為亞溪前來參拜。日子和尚做出要打的姿勢。亞溪說：『這老山鬼，還看到我在。』日子和尚說：『罪過罪過，剛才失了禮數。』亞溪想要進一步說話，日子和尚就喝斥他。亞溪說：『大陣目前，不容易抵擋。』日子和尚說：『是是。』亞溪說：『不是不是。』（趙州說：『可憐這兩個人，不認識轉身的語句。』）
蘇州西禪和尚
有僧人問：『三乘十二分教（佛教的各種教義分類）暫且不問，如何是祖師西來的真意？』西禪和尚舉起拂子（一種禪宗法器）向他示意。那個僧人不禮拜，逕直去參拜雪峰。雪峰問：『從哪裡來？』回答說：『從浙中來。』雪峰問：『今年夏天在哪裡？』回答說：『西禪。』雪峰問：『和尚安好？』回答說：『來的時候一切安好。』雪峰問：『為什麼不先在那裡慢慢待著？』回答說：『佛法不明。』雪峰問：『有什麼事？』僧人舉出之前與西禪和尚的對話。雪峰說：『你為什麼不認可他？』回答說：『那是境（外在環境）。』雪峰說：『你見過蘇州城里的人家男女嗎？』回答說：『見過。』雪峰說：『你見過路上的樹木池沼嗎？』回答說：『見過。』雪峰說：『凡是看到的人家男女、大地樹木池沼，都是境，你還認可嗎？』回答說：『認可。』雪峰說：『既然如此，（西禪和尚）舉起拂子，你為什麼不認可？』僧人於是禮拜說：『學人冒昧發言，乞求師父慈悲。』雪峰說：『整個乾坤都是一隻眼睛，你向哪裡蹲坐？』僧人無話可說。
宣州刺史陸亙大夫
問南泉：『古人瓶中養一隻鵝，鵝漸漸長大，出不了瓶子。現在既不能毀壞瓶子，又不能損傷鵝，和尚您怎麼能讓鵝出來？』南泉叫了一聲：『大夫！』陸亙應了一聲『諾』。南泉說：『出來了。』陸亙從此開悟，立刻禮拜感謝。等到南泉圓寂，院主問他說：『大夫為什麼不哭先師？』陸亙說：『院主說得出來我就哭。』院主無言以對。（長慶代替回答說：『該哭還是不該哭？』）
池州甘贄行者
【English Translation】 Said: The same.
The Monk Rizhi (Monk Rizi, meaning 'Daily')
Because Yaxi came to visit. The master made a striking gesture. Yaxi said, 'This old mountain ghost still sees me.' The master said, 'Sin, sin. I just lost my manners.' Yaxi wanted to speak further, but the master immediately shouted. Yaxi said, 'A great array is before us, not easy to resist.' The master said, 'Yes, yes.' Yaxi said, 'No, no.' (Zhao Zhou said, 'Pitiful are these two men, not knowing the turning phrase.')
The Monk of Xichan (West Chan) Monastery in Suzhou
A monk asked, 'The Three Vehicles and Twelve Divisions of Teachings (different classifications of Buddhist teachings) I won't ask about. What is the true meaning of the Patriarch's coming from the West?' The master raised his whisk (a Chan implement) to show him. That monk did not bow, but went directly to visit Xuefeng. Xuefeng asked, 'Where do you come from?' He said, 'From Zhejiang.' Xuefeng asked, 'Where were you this summer?' He said, 'Xichan.' Xuefeng asked, 'Is the abbot well?' He said, 'When I left, he was well.' Xuefeng asked, 'Why not stay there leisurely?' He said, 'The Buddha-dharma is not clear.' Xuefeng asked, 'What's the matter?' The monk recounted the previous conversation. Xuefeng said, 'Why don't you acknowledge him?' He replied, 'It is an environment (external circumstance).' Xuefeng said, 'Have you seen the men and women of the families in Suzhou city?' He said, 'I have.' Xuefeng said, 'Have you seen the trees and ponds on the road?' He said, 'I have.' Xuefeng said, 'All that you see, the men and women of the families, the great earth, the trees and ponds, are all environments. Do you acknowledge them?' He said, 'I do.' Xuefeng said, 'Since that's the case, why don't you acknowledge the raising of the whisk?' The monk then bowed and said, 'This student spoke rashly, begging the master's compassion.' Xuefeng said, 'The entire universe is an eye. Where are you squatting?' The monk was speechless.
The Prefect of Xuanzhou, the Great Officer Lu Geng
Asked Nanquan, 'An ancient person kept a goose in a bottle. The goose gradually grew larger and could not get out of the bottle. Now, one must not destroy the bottle, nor harm the goose. How does the master get it out?' Nanquan called out, 'Great Officer!' Lu responded, 'Yes.' Nanquan said, 'It's out!' Lu was enlightened from this and immediately bowed in gratitude. When Nanquan passed away, the monastery director asked, 'Why doesn't the Great Officer weep for the late master?' Lu said, 'If the director can say it, then I will weep.' The director had no reply. (Changqing said in his place, 'Should one weep or should one not weep?')
The Practitioner Gan Zhi of Chizhou
一日入南泉設齋。黃檗為首座。行者請施財。座曰。財法二施。等無差別。甘曰。恁么道爭消得某甲䞋。便將出去。須臾復入曰。請施財。座曰。財法二施。等無差別。甘乃行䞋。又一日入寺設粥。仍請南泉唸誦。泉乃白椎曰。請大眾。為貍奴白牯念摩訶般若波羅蜜。甘拂袖便出。泉粥后問典座。行者在甚處。座曰。當時便去也。泉便打破鍋子。甘常接待往來。有僧問曰。行者接待不易。甘曰。譬如餵驢餵馬僧休去。有住庵僧緣化什物。甘曰。有一問。若道得即施。乃書心字問。是甚麼字。曰心字。又問妻甚麼字。妻曰心字。甘曰。某甲山妻亦合住庵。其僧無語。甘亦無施。又問一僧。甚麼處來。曰溈山來。甘曰。曾有僧問溈山。如何是西來意。溈山舉起拂子。上座作么生會溈山意。曰借事明心。附物顯理。甘曰。且歸溈山去好(保福聞之。乃仰手覆手)。
鹽官安國師法嗣
襄州關南道常禪師
僧問。如何是西來意。師舉拄杖曰。會么。曰不會。師便打。師每見僧來參禮。多以拄杖打趁。或曰。遲一刻。或曰。打動關南鼓。而時輩鮮有唱和者。
洪州雙嶺玄真禪師
初問道吾。無神通菩薩。為甚麼足跡難尋。吾曰。同道者方知。師曰。和尚還知否。吾曰不知。師曰。何故不知。
【現代漢語翻譯】 現代漢語譯本：
有一天，一位行者（Upasaka，在家修行的佛教徒）到南泉普愿禪師（Nanquan Puyuan）那裡設齋供僧。黃檗希運禪師（Huangbo Xiyun）擔任首座。行者請求佈施財物。黃檗禪師說：『財施和法施，在本質上沒有差別。』行者甘（Gan）說：『如果像您這樣說，怎麼能抵消我所花的錢呢？』說完便將財物拿走。過了一會兒，又回來請求佈施財物。黃檗禪師又說：『財施和法施，在本質上沒有差別。』行者甘於是佈施了財物。又有一天，行者甘到寺里設粥供僧，仍然請南泉禪師唸誦經文。南泉禪師於是敲擊木椎說：『請大眾，為貍奴（Linú，貓的別稱）和白牯（Báigǔ，白色的母牛）唸誦摩訶般若波羅蜜（Maha Prajna Paramita，偉大的智慧到彼岸）。』行者甘拂袖而去。南泉禪師在粥飯後問典座（Diànzuò，寺院中負責管理事務的僧人），行者在哪裡。典座說：『當時就離開了。』南泉禪師便打破了鍋子。行者甘經常接待往來的僧人。有僧人問：『行者接待僧人不容易啊。』行者甘說：『譬如餵驢餵馬，僧人就不要來了。』有位住在庵堂的僧人前來募化物品。行者甘說：『我有一個問題，如果答得上來就佈施。』於是寫了一個『心』字問：『這是什麼字？』僧人說：『心字。』又問：『妻子是什麼字？』妻子說：『心字。』行者甘說：『我的妻子也適合住在庵堂里。』那位僧人無話可說，行者甘也沒有佈施。又問一位僧人：『從哪裡來？』僧人說：『從溈山（Wéi Shān）來。』行者甘說：『曾經有僧人問溈山禪師，如何是西來意（Xilaiyi，達摩祖師從西方來到中國的意圖）？溈山禪師舉起拂子。上座您怎麼理解溈山禪師的意圖？』僧人說：『借事明心，附物顯理。』行者甘說：『還是回溈山去好。』（保福禪師聽到這件事，做了仰手和覆手的動作）。
鹽官安國師（Yanguan Anguo Shi）的法嗣
襄州關南道常禪師（Xiangzhou Guannan Daochang Chanshi）
有僧人問：『如何是西來意？』禪師舉起拄杖說：『會么？』僧人說：『不會。』禪師便打。禪師每次見到僧人前來參拜，大多用拄杖打趕。或者說：『遲一刻。』或者說：『打動關南鼓。』而當時的僧人很少有唱和的。
洪州雙嶺玄真禪師（Hongzhou Shuangling Xuanzhen Chanshi）
起初問問道吾（Daowu）禪師：『無神通菩薩（Wu Shentong Pusa），為什麼足跡難尋？』道吾禪師說：『同道者方知。』禪師說：『和尚您知道嗎？』道吾禪師說：『不知道。』禪師說：『為什麼不知道？』
【English Translation】 English version:
One day, a Upasaka (a lay Buddhist practitioner) entered Nanquan (Nanquan Puyuan)'s monastery to hold a vegetarian feast. Huangbo (Huangbo Xiyun) was the head seat. The Upasaka requested alms. The head seat said, 'The giving of wealth and the giving of Dharma are equal and without difference.' Gan (the Upasaka's name) said, 'If it's as you say, how can it offset what I've spent?' Then he took the offerings away. After a while, he returned and said, 'Please give alms.' The head seat said, 'The giving of wealth and the giving of Dharma are equal and without difference.' Gan then gave alms. Another day, Gan entered the temple to provide congee, and again requested Nanquan to recite scriptures. Nanquan then struck the wooden clapper and said, 'Please, everyone, recite the Maha Prajna Paramita (Great Perfection of Wisdom) for the cat (Linú) and the white cow (Báigǔ).' Gan flicked his sleeves and left. After the congee, Nanquan asked the director (Dianzhuo, the monk in charge of temple affairs), 'Where is the Upasaka?' The director said, 'He left immediately.' Nanquan then broke the pot. Gan often received visiting monks. A monk asked, 'It's not easy for the Upasaka to receive monks.' Gan said, 'It's like feeding donkeys and horses; monks should not come.' A monk living in a hermitage came to solicit items. Gan said, 'I have a question. If you can answer it, I will give alms.' Then he wrote the character '心' (xīn, heart) and asked, 'What character is this?' The monk said, 'The character for heart.' He then asked his wife, 'What character is it?' His wife said, 'The character for heart.' Gan said, 'My wife is also fit to live in a hermitage.' The monk was speechless, and Gan gave nothing. He then asked a monk, 'Where do you come from?' The monk said, 'From Weishan (Wéi Shān).' Gan said, 'A monk once asked Weishan, 'What is the meaning of the Bodhidharma's coming from the West (Xilaiyi)?' Weishan raised his whisk. How do you understand Weishan's intention?' The monk said, 'Using events to clarify the mind, relying on objects to reveal the principle.' Gan said, 'It's better to return to Weishan.' (When Baofu heard of this, he made a gesture of raising and lowering his hand).
Successor of Yanguan Anguo Shi (Yanguan Anguo Shi)
Zen Master Daochang of Guannan in Xiangzhou (Xiangzhou Guannan Daochang Chanshi)
A monk asked, 'What is the meaning of the Bodhidharma's coming from the West?' The Master raised his staff and said, 'Do you understand?' The monk said, 'I don't understand.' The Master then struck him. Whenever the Master saw monks coming to pay respects, he mostly drove them away with his staff, or said, 'A moment late,' or 'Strike the Guannan drum.' But few of his contemporaries echoed him.
Zen Master Xuanzhen of Shuangling in Hongzhou (Hongzhou Shuangling Xuanzhen Chanshi)
Initially, he asked Zen Master Daowu (Daowu), 'Why are the traces of a Bodhisattva without supernatural powers (Wu Shentong Pusa) difficult to find?' Daowu said, 'Only those who share the same path know.' The Master said, 'Do you know, Master?' Daowu said, 'I don't know.' The Master said, 'Why don't you know?'
吾曰。去你不識我語。師後於鹽官處。悟旨焉。
杭州徑山鑒宗禪師
湖州錢氏子。依本州開元寺大德高閑出家。學通凈名思益經。后往鹽官。抉擇疑滯。唐咸通三年。住徑山。有小師洪諲。以講論自矜。(諲即法濟大師)師謂之曰。佛祖正法。直截亡詮。汝算海沙。于理何益。但能莫存知見。泯絕外緣。離一切心。即汝真性。諲茫然。遂禮辭。遊方。至溈山。方悟玄旨。乃嗣溈山。師咸通七年示滅。謚無上大師。
歸宗常禪師法嗣
福州芙蓉山靈訓禪師
初參歸宗。問如何是佛。宗曰。我向汝道。汝還信否。曰和尚誠言。安敢不信。宗曰。即汝便是。師曰。如何保任。宗曰。一翳在眼。空華亂墜。(法眼云。若無後語有甚麼歸宗也)師辭。宗問。甚麼處去。師曰。歸嶺中去。宗曰。子在此多年。裝束了卻來。為子說一上佛法。師結束了上去。宗曰。近前來。師乃近前。宗曰。時寒途中善為。師聆此言。頓忘前解。歸寂。謚弘照大師。
漢南高亭和尚
有僧自夾山來。禮拜。師便打。僧曰。特來禮拜。何得打某甲。僧再禮拜。師又打趁。僧回舉似夾山。山曰。汝會也無。曰不會。山曰。賴汝不會。若會即夾山口啞。
新羅大茅和尚
上堂。欲識諸佛師。向無
【現代漢語翻譯】 我說：『離開吧，你不懂我的話。』 後來禪師在鹽官處領悟了禪宗的宗旨。
杭州徑山鑒宗禪師
是湖州錢氏的兒子，依從本州開元寺的大德高閑出家。精通《維摩詰所說經》、《思益梵天所問經》。後來前往鹽官，解決疑惑。唐咸通三年，住持徑山。有個小沙彌洪諲，以講經說法自誇。（洪諲就是法濟大師）鑒宗禪師對他說：『佛祖的正法，直接了當，不用詮釋。你計算海里的沙子，對於理解真理有什麼用處？只要能夠不存知見，斷絕外在的攀緣，離開一切分別心，那就是你的真性。』 洪諲茫然不解，於是告辭，四處遊歷參學，到了溈山，才領悟了玄妙的宗旨，於是繼承了溈山的法脈。鑒宗禪師在咸通七年圓寂，謚號無上大師。
歸宗常禪師法嗣
福州芙蓉山靈訓禪師
最初參拜歸宗禪師，問：『什麼是佛？』 歸宗禪師說：『我告訴你，你相信嗎？』 靈訓禪師說：『和尚您誠實的話，我怎麼敢不相信呢？』 歸宗禪師說：『就是你。』 靈訓禪師說：『如何保任？』 歸宗禪師說：『一隻眼睛裡有了翳障，就會看到虛幻的空花亂墜。』（法眼禪師評論說：『如果沒有後面的話，歸宗禪師又算什麼呢？』）靈訓禪師告辭。歸宗禪師問：『去哪裡？』 靈訓禪師說：『回山裡去。』 歸宗禪師說：『你在這裡多年，收拾好了再來，我為你講一講佛法。』 靈訓禪師收拾好了上去。歸宗禪師說：『近前來。』 靈訓禪師於是走近前。歸宗禪師說：『天冷了，路上好好照顧自己。』 靈訓禪師聽到這些話，頓時忘記了以前的理解，歸寂。謚號弘照大師。
漢南高亭和尚
有個僧人從夾山來，禮拜。高亭和尚就打他。僧人說：『特地來禮拜，為什麼打我？』 僧人再次禮拜，高亭和尚又打他，把他趕走了。僧人回去告訴夾山。夾山說：『你懂了嗎？』 僧人說：『不懂。』 夾山說：『幸虧你沒懂。如果懂了，我就說不出話了。』
新羅大茅和尚
上堂說法，『想要認識諸佛的老師，就向無』
【English Translation】 English version: I said, 'Leave, you don't understand my words.' Later, the Zen master attained enlightenment at Yanguan.
Zen Master Jianzong of Jingshan Monastery in Hangzhou
He was the son of the Qian family in Huzhou, and became a monk under the virtuous Gao Xian of Kaiyuan Monastery in his prefecture. He was well-versed in the 'Vimalakirti Sutra' ('凈名思益經') and the 'Sutra of the Inquiry of Vimalakirti' ('思益梵天所問經'). Later, he went to Yanguan to resolve his doubts. In the third year of the Xiantong era of the Tang Dynasty, he resided at Jingshan. There was a young novice, Hongyin, who boasted of his lectures and discussions. (Hongyin was later known as Great Master Faji). Zen Master Jianzong said to him, 'The Buddha's true Dharma is direct and beyond explanation. What is the use of counting the sands of the sea for understanding the truth? If you can only abandon your knowledge and views, cut off external attachments, and be free from all thoughts, that is your true nature.' Hongyin was at a loss. He then took his leave and traveled around to study. When he arrived at Mount Wei ('溈山'), he finally understood the profound meaning and succeeded to the lineage of Mount Wei. Zen Master Jianzong passed away in the seventh year of the Xiantong era and was given the posthumous title of Supreme Great Master.
Dharma Successor of Zen Master Chang of Guizong
Zen Master Lingxun of Furong Mountain in Fuzhou
Initially, he visited Zen Master Guizong and asked, 'What is Buddha?' Guizong said, 'If I tell you, will you believe it?' Lingxun said, 'I dare not disbelieve the honest words of the Abbot.' Guizong said, 'It is you.' Lingxun said, 'How to preserve and maintain it?' Guizong said, 'With one cataract in the eye, empty flowers fall in confusion.' (Zen Master Fayan commented, 'If there were no later words, what would Guizong be?') Lingxun took his leave. Guizong asked, 'Where are you going?' Lingxun said, 'Returning to the mountains.' Guizong said, 'You have been here for many years. Pack up and come back, and I will speak to you about the Buddha Dharma.' Lingxun packed up and went back. Guizong said, 'Come closer.' Lingxun then approached. Guizong said, 'It's cold, take care on the journey.' Upon hearing these words, Lingxun immediately forgot his previous understanding and passed away. He was given the posthumous title of Great Master Hongzhao.
High Pavilion Monk of Hannan
A monk came from Mount Jia ('夾山') and bowed. The High Pavilion Monk immediately struck him. The monk said, 'I came especially to pay my respects, why do you strike me?' The monk bowed again, and the High Pavilion Monk struck him again and drove him away. The monk returned and told Mount Jia about it. Mount Jia said, 'Do you understand?' The monk said, 'I don't understand.' Mount Jia said, 'Fortunately, you don't understand. If you understood, I would be speechless.'
Great Monk Da Mao of Silla
Ascending the Dharma hall, 'If you want to know the teacher of all Buddhas, turn towards nothingness.'
明心內識取。欲識常住不凋性。向萬物遷變處識取。僧問。如何是大茅境。師曰。不露鋒。曰為甚麼不露鋒。師曰。無當者。
五臺山智通禪師(自稱大禪佛)
初住歸宗會下。忽一夜連叫曰。我大悟也。眾駭之。明日上堂。眾集。宗曰。昨夜大悟底僧出來。師出曰某甲。宗曰。汝見甚麼道理。便言大悟。試說看。師曰。師姑元是女人作。宗異之。師便辭去。宗門送與提笠子。師接得笠子。戴頭上便行。便不回顧。后居臺山法華寺。臨終有偈曰。舉手攀南鬥。回身倚北辰。出頭天外看。誰是我般人。
大梅常禪師法嗣
新羅國迦智禪師
僧問。如何是西來意。師曰。待汝里頭來。即與汝道。問如何是大梅的旨。師曰。酪本一時拋。
杭州天龍和尚
上堂。大眾莫待老僧。上來便上來。下去便下去。各有華藏性海。具足功德。無礙光明。各各參取。珍重。僧問。如何得出三界去。師曰。汝即今在甚麼處。
佛光滿禪師法嗣
杭州刺史白居易
字樂天。久參佛光。得心法。兼稟大乘金剛寶戒。元和中。造于京兆興善法堂。致四問。(語見與善章)十五年。牧杭州。訪鳥窠和尚。有問答語句。(見鳥窠章)。
嘗致書于濟法師
以佛無上大慧。
【現代漢語翻譯】 現代漢語譯本 明白自己的心，向內去認識它。想要認識那永恒不變的本性，就向萬物遷變之處去認識它。有僧人問：『什麼是大茅境？』 禪師說：『不露鋒芒。』 僧人問：『為什麼不露鋒芒？』 禪師說：『沒有能與之匹敵的。』
五臺山智通禪師（自稱大禪佛）
最初住在歸宗禪師的門下。忽然一夜連聲叫喊說：『我大悟了！』 眾人都很驚訝。第二天上堂，眾人聚集。歸宗禪師說：『昨天晚上大悟的僧人出來。』 智通禪師出來說：『是我。』 歸宗禪師說：『你見到了什麼道理，就說大悟了？試著說來看看。』 智通禪師說：『師姑（Shigu，尼姑的俗稱）原本就是女人做的。』 歸宗禪師對他感到驚異。智通禪師於是告辭離去。歸宗禪師送給他一頂斗笠。智通禪師接過斗笠，戴在頭上就走了，頭也不回。後來住在五臺山的法華寺。臨終時有偈語說：『舉手攀南斗（Nandou，星名），回身倚北辰（Beichen，星名）。出頭天外看，誰是我般人？』
大梅常禪師的法嗣
新羅國迦智禪師
有僧人問：『什麼是西來意？』 禪師說：『等你從里頭來，我就告訴你。』 問：『什麼是大梅（Damei，地名）的宗旨？』 禪師說：『酪本一時拋。』
杭州天龍和尚
上堂時說：『各位不要等老僧上來才上來，下去才下去。各自都有華藏性海（Huazang Xinghai，比喻佛性廣大如海），具足功德，無礙光明。各自去參悟吧。珍重。』 有僧人問：『如何才能出離三界（Sanjie，佛教指欲界、色界、無色界）？』 禪師說：『你現在身在何處？』
佛光滿禪師的法嗣
杭州刺史白居易（Bai Juyi，人名）
字樂天（Letian，字）。長久參學佛光禪師，得到了心法。兼受了大乘金剛寶戒（Dacheng Jingang Baojie，佛教戒律）。元和年間，在京兆興善法堂（Xingshan Fatang，地名）造訪，提出了四個問題（內容見《與善章》）。元和十五年，任杭州刺史，拜訪了鳥窠和尚（Niao Ke Heshang，人名），有問答語句（見《鳥窠章》）。
曾經寫信給濟法師（Ji Fashi，人名）
以佛的無上大慧（Dashui，佛教用語，指佛的智慧）。
【English Translation】 English version Understand your own mind, and recognize it inwardly. If you want to recognize the unchanging nature, recognize it in the midst of the changing phenomena of all things. A monk asked, 'What is the realm of Da Mao (Damao, place name)?' The Zen master said, 'Not revealing the edge.' The monk asked, 'Why not reveal the edge?' The Zen master said, 'There is no one to match it.'
Zen Master Zhitong (Zhitong, name) of Mount Wutai (Wutai, mountain name) (who called himself the Great Zen Buddha)
Initially, he lived under Zen Master Guizong (Guizong, name). Suddenly one night, he shouted repeatedly, 'I have attained great enlightenment!' The crowd was shocked. The next day, when the assembly gathered in the hall, Zen Master Guizong said, 'The monk who attained great enlightenment last night, come forward.' Zen Master Zhitong came out and said, 'It is I.' Zen Master Guizong said, 'What principle did you see that made you say you had attained great enlightenment? Try to explain it.' Zen Master Zhitong said, 'A Shigu (Shigu, a common term for a nun) was originally made of a woman.' Zen Master Guizong was amazed by him. Zen Master Zhitong then bid farewell and left. Zen Master Guizong gave him a bamboo hat. Zen Master Zhitong took the hat, put it on his head, and left without looking back. Later, he lived in Fahua Temple (Fahua Temple, temple name) on Mount Wutai. At the time of his death, he had a verse saying, 'Raising my hand to grasp the Southern Dipper (Nandou, star name), turning around to lean on the Northern Star (Beichen, star name). Looking out beyond the heavens, who is like me?'
Damei Chang Zen Master's (Damei Chang, name) Dharma successor
Zen Master Gaji (Gaji, name) of Silla (Silla, ancient Korean kingdom)
A monk asked, 'What is the meaning of the Westward Journey (Xilai Yi, a Buddhist term referring to the transmission of Buddhism from India to China)?' The Zen master said, 'When you come from within, I will tell you.' Asked, 'What is the essence of Damei (Damei, place name)?' The Zen master said, 'The essence of cheese is discarded at once.'
Zen Master Tianlong (Tianlong, name) of Hangzhou (Hangzhou, city name)
When ascending the hall, he said, 'Everyone, do not wait for the old monk to come up to come up, or to go down to go down. Each of you has the Huazang Nature Sea (Huazang Xinghai, a metaphor for the vastness of Buddha-nature), complete with merit and virtue, and unobstructed light. Each of you should investigate and understand it. Treasure this.' A monk asked, 'How can one escape the Three Realms (Sanjie, the realms of desire, form, and formlessness in Buddhism)?' The Zen master said, 'Where are you at this very moment?'
Zen Master Foguang Man's (Foguang Man, name) Dharma successor
Bai Juyi (Bai Juyi, name), the Prefect of Hangzhou
His courtesy name was Letian (Letian, name). He studied with Zen Master Foguang (Foguang, name) for a long time and obtained the mind-dharma. He also received the Mahayana Vajra Precious Precepts (Dacheng Jingang Baojie, Buddhist precepts). During the Yuanhe (Yuanhe, era name) period, he visited the Xingshan Dharma Hall (Xingshan Fatang, place name) in Jingzhao (Jingzhao, ancient place name) and posed four questions (the content can be found in 'Yu Shan Zhang'). In the fifteenth year of Yuanhe, he served as the Prefect of Hangzhou and visited Zen Master Niaoke (Niaoke, name), and there were question-and-answer exchanges (see 'Niaoke Zhang').
He once wrote a letter to Dharma Master Ji (Ji Fashi, name)
Using the Buddha's unsurpassed great wisdom (Dashui, Buddhist term, referring to the wisdom of the Buddha).
演出教理。安有狥機高下應病不同。與平等一味之說相反。援引維摩及金剛三昧等六經。辟二義而難之。又以五蘊十二緣說名色。前後不類。立理而徴之。並鉤深索隱。通幽洞微。然未睹法師酬對。後來亦鮮有代答者。復受東都凝禪師八漸之目。各廣一言而為一偈。釋其旨趣。自淺之深。猶貫珠焉。凡守任處。多訪祖道。學無常師。后為賓客。分司東都。罄己俸。修龍門香山寺。寺成自撰記。凡為文。動關教化。無不讚美佛乘。見於本集。其歷官次第。歸全代祀。即史傳存焉。
五泄默禪師法嗣
福州龜山正元禪師
宣州蔡氏子。嘗述偈示徒。一曰。滄溟幾度變桑田。唯有虛空獨湛然。已到岸人休戀筏。未曾度者要須船。二曰。尋師認得本心源。兩岸俱玄一不全。是佛不須更覓佛。祇因如此便忘緣。咸通十年。終於本山。謚性空大師。
蘇溪和尚
僧問。如何是定光佛。師曰。鴨吞螺。師曰。還許學人轉身也無。師曰。眼睛突出。
盤山積禪師法嗣
鎮州普化和尚者
不知何許人也。師事盤山。密受真訣。而徉狂出言無度。暨盤山順世。乃于北地行化。或城市。或冢間。振一鐸曰。明頭來明頭打。暗頭來暗頭打。四方八面來旋風打。虛空來連架打。一日。臨濟令僧
【現代漢語翻譯】 現代漢語譯本： 演出教理（演述佛教的教義）。安有爲了適應不同根器和病癥而有高下之分？這與平等一味（佛教認為所有眾生皆有佛性，最終都能成佛）的說法相反。他援引《維摩經》、《金剛三昧經》等六部經典，駁斥這種差異化的觀點，並提出質疑。又用五蘊（色、受、想、行、識）和十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）來解釋名色（精神和物質），前後不一致。他立論並提出質疑，既深入挖掘，又洞察幽微。然而，我們沒有看到法師的迴應，後來也很少有人代替回答。他還接受了東都凝禪師提出的『八漸』（逐步漸進的修行方法）的觀點，每一點都用一句話概括成一個偈子，解釋其中的旨趣，從淺到深，就像用繩子串聯珍珠一樣。凡是他所守護和任職的地方，大多尋訪祖師的道跡，學習沒有固定的老師。後來作為賓客，分管東都的事務，他拿出自己的俸祿，修繕龍門香山寺。寺廟建成后，親自撰寫碑記。凡是他的文章，都關係到教化，無不讚美佛乘（佛教的教義）。這些都可以在他的文集中看到。至於他歷任的官職和去世的年代，史書上都有記載。
五泄默禪師的法嗣
福州龜山正元禪師
是宣州蔡氏的兒子。他曾經寫偈語來教導弟子。一首說：『滄海幾度變為桑田，唯有虛空獨自湛然。已經到達彼岸的人不要再留戀竹筏，沒有度過的人還需要船。』另一首說：『尋師認得本心源，兩岸俱玄一不全。是佛不須更覓佛，只因如此便忘緣。』咸通十年，在龜山圓寂，謚號性空大師。
蘇溪和尚
有僧人問：『什麼是定光佛（過去七佛之一）？』蘇溪和尚說：『鴨吞螺。』僧人又問：『還允許學人轉身嗎？』蘇溪和尚說：『眼睛突出。』
盤山積禪師的法嗣
鎮州普化和尚
不知道是什麼地方人。他師事盤山，秘密地接受了真訣。但他裝作瘋癲，說話沒有節制。等到盤山圓寂后，他就在北方各地弘揚佛法。有時在城市，有時在墳墓間，搖著一個鈴鐺說：『明頭來明頭打，暗頭來暗頭打，四方八面來旋風打，虛空來連架打。』有一天，臨濟禪師讓僧人...
【English Translation】 English version: He expounded the doctrines (elucidating the Buddhist teachings). How could there be differences in levels to accommodate different capacities and ailments? This contradicts the notion of 'equal and single flavor' (the Buddhist belief that all beings possess Buddha-nature and can ultimately attain Buddhahood). He cited six scriptures, including the 'Vimalakirti Sutra' and the 'Diamond Samadhi Sutra,' to refute this differentiated view and raise questions. Furthermore, he used the Five Skandhas (form, feeling, perception, mental formations, consciousness) and the Twelve Nidanas (ignorance, volitional action, consciousness, name and form, six sense organs, contact, feeling, craving, grasping, becoming, birth, old age and death) to explain 'name and form' (mind and matter), which was inconsistent. He established arguments and posed questions, both deeply exploring and penetrating the subtle and obscure. However, we have not seen the Dharma master's response, and few have answered on his behalf since. He also accepted the 'Eight Gradual Stages' (a gradual approach to practice) proposed by Chan Master Ning of Dongdu, summarizing each point into a verse, explaining its meaning, from shallow to deep, like stringing pearls on a thread. Wherever he guarded and served, he mostly sought the traces of the ancestral masters, learning without a fixed teacher. Later, as a guest official overseeing affairs in Dongdu, he used his own俸祿(b俸祿: salary) to repair the Longmen香山寺(Xiangshan Temple). After the temple was completed, he personally wrote the inscription. All his writings were related to edification, invariably praising the Buddha-vehicle (Buddhist teachings). These can be found in his collected works. As for the sequence of his official positions and the year of his death, they are recorded in historical records.
Successor of Chan Master Mo of Wuxie
Chan Master Zhengyuan of Guishan in Fuzhou
He was a son of the Cai family of Xuanzhou. He once composed verses to instruct his disciples. One said: 'The vast ocean has transformed into mulberry fields countless times, only emptiness remains serenely. Those who have reached the shore should no longer cling to the raft, those who have not crossed still need a boat.' Another said: 'Seeking a teacher, one recognizes the source of the original mind, both shores are mysterious, yet one is incomplete. Being a Buddha, there is no need to seek another Buddha, only because of this, one forgets the causes and conditions.' In the tenth year of Xiantong, he passed away at Guishan, with the posthumous title of Great Master Xingkong.
Monk Suqi
A monk asked: 'What is Dipamkara Buddha (one of the past seven Buddhas)?' The monk Suqi said: 'A duck swallows a snail.' The monk asked again: 'Is the student allowed to turn around?' The monk Suqi said: 'Eyes bulging out.'
Successor of Chan Master Ji of Panshan
Monk Puhua of Zhenzhou
It is not known where he was from. He served Panshan as his teacher, secretly receiving the true訣(jue: secret teachings). But he pretended to be mad, speaking without restraint. After Panshan passed away, he propagated the Dharma in various places in the north. Sometimes in cities, sometimes among tombs, shaking a bell and saying: 'A bright head comes, strike the bright head; a dark head comes, strike the dark head; from all directions comes a whirlwind strike; emptiness comes, strike continuously.' One day, Chan Master Linji ordered a monk...
捉住曰。總不恁么來時如何。師拓開曰。來日大悲院裡有齋。僧回舉似濟。濟曰。我從來疑著這漢。凡見人無高下。皆振鐸一聲。時號普化和尚。或將鐸就人耳邊振之。或附其背。有回顧者。即展手曰。乞我一錢。非時遇食亦吃。嘗暮入臨濟院。吃生菜。濟曰。這漢大似一頭驢。師便作驢鳴。濟謂直歲曰。細抹草料著。師曰。少室人不識。金陵又再來。臨濟一隻眼。到處為人開。師見馬步使。出喝道。師亦喝道。作相撲勢。馬步使令人打五棒。師曰。似即似。是即不是。師嘗于阛阓間。搖鐸唱曰。覓個去處不可得。時道吾遇之。把住問曰。汝擬去甚麼處。師曰。汝從甚麼處來。吾無語。師掣手便去。臨濟一日與河陽木塔長老。同在僧堂內坐。正說師每日在街市。掣風掣顛。知他是凡是聖。師忽入來。濟便問。汝是凡是聖。師曰。汝且道。我是凡是聖。濟便喝。師以手指曰。河陽新婦子。木塔老婆禪。臨濟小廝兒。卻具一隻眼。濟曰這賊。師曰。賊賊便出去。唐咸通初。將示滅。乃入市謂人曰。乞我一個直裰。人或與披襖。或與布裘。皆不受。振鐸而去。臨濟令人送與一棺。師笑曰。臨濟廝兒饒舌。便受之。乃辭眾曰。普化明日去東門死也。郡人相率送出城。師厲聲曰。今日葬不合青烏。乃曰。明日南門遷化。人亦隨之
【現代漢語翻譯】 現代漢語譯本： 有人抓住普化（Puhua，人名）問道：『如果什麼都不做，情況會怎樣？』普化掙脫開，說：『明天大悲院有齋飯。』僧人回去告訴臨濟（Linji，人名），臨濟說：『我一直懷疑這個人。』普化凡是見到人，無論地位高低，都搖鈴一聲，當時人們稱他為普化和尚。有時他會把鈴鐺放在別人耳邊搖，有時貼在別人背後。如果有人回頭看，他就張開手說：『給我一文錢。』他也不分時候地吃東西。曾經在晚上進入臨濟院，吃生菜。臨濟說：『這個人很像一頭驢。』普化就學驢叫。臨濟對管事的人說：『給他準備些精細的草料。』普化說：『少室山（Shaoshi Mountain）的人不認識我，我又要到金陵（Jinling）去了。臨濟只有一隻眼，卻到處為人開啟智慧。』普化見到馬步使（Mabu envoy），馬步使出行時有人喊叫開道，普化也喊叫開道，還做出相撲的姿勢。馬步使讓人打了他五棍。普化說：『像倒是像，是卻不是。』普化曾經在市場里搖著鈴鐺唱道：『找個去處不可得。』當時道吾（Daowu，人名）遇到他，抓住他問道：『你打算去哪裡？』普化說：『你從哪裡來？』道吾無話可說。普化掙脫手就走了。臨濟有一天和河陽木塔長老（Heyang Muta Elder）一同坐在僧堂里，正說著普化每天在街市上瘋瘋癲癲，不知道他是凡人還是聖人。普化忽然進來了，臨濟就問：『你是凡人還是聖人？』普化說：『你且說說，我是凡人還是聖人？』臨濟便喝了一聲。普化用手指著說：『河陽的新媳婦，木塔的老婆禪，臨濟的小廝兒，卻具一隻眼。』臨濟說：『這賊！』普化說：『賊賊』便出去了。唐朝咸通初年，普化將要示寂，就到市場里對人說：『給我一件直裰（zhiduo，僧衣）。』有人給他披上棉襖，有人給他布裘，他都不接受，搖著鈴鐺走了。臨濟讓人送給他一口棺材。普化笑著說：『臨濟這小子真多嘴。』便接受了棺材。於是向眾人告辭說：『普化明天要去東門死了。』郡里的人爭相送他出城。普化厲聲說：『今天埋葬不合青烏（Qingwu，風水術）。』於是說：『明天在南門遷化。』人們也跟著去了。
【English Translation】 English version: Someone caught Puhua (name of a person) and asked: 'What if nothing is done?' Puhua broke free and said: 'Tomorrow there will be a vegetarian meal at the Dabei Temple.' The monk went back and told Linji (name of a person), who said: 'I have always suspected this person.' Whenever Puhua saw someone, regardless of their status, he would ring his bell once. At that time, people called him Monk Puhua. Sometimes he would put the bell next to someone's ear and shake it, or he would stick it behind their back. If someone looked back, he would open his hand and say: 'Give me a penny.' He also ate at any time, regardless of the occasion. Once, he entered the Linji Temple at night and ate raw vegetables. Linji said: 'This person is very much like a donkey.' Puhua then imitated a donkey's bray. Linji said to the person in charge: 'Prepare some fine fodder for him.' Puhua said: 'The people of Shaoshi Mountain (name of a mountain) do not recognize me, and I must go to Jinling (name of a place) again. Linji has only one eye, but he opens wisdom for people everywhere.' When Puhua saw the Mabu envoy (name of a title), who had people shouting to clear the way when he traveled, Puhua also shouted to clear the way and made sumo wrestling gestures. The Mabu envoy ordered him to be beaten five times. Puhua said: 'It's similar, but it's not the same.' Puhua once rang his bell in the market and sang: 'A place to go cannot be found.' At that time, Daowu (name of a person) met him, grabbed him, and asked: 'Where do you plan to go?' Puhua said: 'Where do you come from?' Daowu was speechless. Puhua broke free and left. One day, Linji and the Heyang Muta Elder (name of a person) were sitting together in the monks' hall, talking about how Puhua was crazy in the streets every day, and they didn't know if he was an ordinary person or a sage. Puhua suddenly came in, and Linji asked: 'Are you an ordinary person or a sage?' Puhua said: 'Tell me, am I an ordinary person or a sage?' Linji then shouted. Puhua pointed his finger and said: 'The new bride of Heyang, the old woman's Zen of Muta, the young servant of Linji, but he has one eye.' Linji said: 'This thief!' Puhua said: 'Thief, thief' and went out. In the early years of Xiantong in the Tang Dynasty, Puhua was about to pass away, so he went to the market and said to people: 'Give me a zhiduo (name of a type of robe).' Some people put a cotton-padded jacket on him, and some people gave him a cloth fur coat, but he did not accept them, and he left ringing his bell. Linji had someone send him a coffin. Puhua smiled and said: 'This Linji kid is too talkative.' Then he accepted the coffin. Then he said goodbye to the crowd and said: 'Puhua will go to the east gate to die tomorrow.' The people of the county rushed to send him out of the city. Puhua said sternly: 'Today's burial does not conform to Qingwu (name of a geomancy technique).' Then he said: 'Tomorrow I will pass away at the south gate.' The people also followed.
。又曰。明日出西門方吉。人出漸稀。出已還返。人意稍怠。第四日。自擎棺出北門外。振鐸入棺而逝。郡人奔走出城。揭棺視之。已不見。唯聞空中鐸聲漸遠。莫測其由。
麻谷徹禪師法嗣
壽州良遂禪師
參麻谷。谷見來。便將鋤頭去鋤草。師到鋤草處。谷殊不顧。便歸方丈閉卻門。師次日復去。谷又閉門。師乃敲門。谷問阿誰。師曰良遂。才稱名忽然契悟。曰和尚莫謾良遂。良遂若不來禮拜和尚。洎被經論賺過一生。谷便開門相見。及歸講肆。謂眾曰。諸人知處。良遂總知。良遂知處。諸人不知。
東寺會禪師法嗣
吉州薯山慧超禪師
洞山來禮拜次。師曰。汝已住一方。又來這裡作么。曰良價無柰疑何。特來見和尚。師召良價。價應諾。師曰。是甚麼。價無語。師曰。好個佛。祇是無光焰。
西堂藏禪師法嗣
䖍州處微禪師
僧問。三乘十二分教。體理得妙。與祖意是同是別。師曰。須向六句外鑒。不得隨聲色轉。曰如何是六句。師曰。語底默底。不語不默。總是總不是。汝合作么生。僧無對。問仰山。汝名甚麼。山曰慧寂。師曰。那個是慧。那個是寂。山曰祇在目前。師曰。猶有前後在。山曰。前後且置和。尚見個甚麼。師曰。喫茶去。
【現代漢語翻譯】 又說：『明日從西門出去才吉祥。』人們出去漸漸稀少，出去后又返回，人心意稍稍懈怠。第四天，（他）自己抬著棺材從北門出去，搖著鐸走入棺材而逝。郡里的人奔跑著出城，打開棺材看他，已經不見了，只聽到空中鐸的聲音漸漸遠去，沒有人能測知其中的緣由。
麻谷徹禪師（Magu Che Chanshi，禪師名）的法嗣
壽州良遂禪師（Shouzhou LiangSui Chanshi，禪師名）
（良遂禪師）參拜麻谷禪師（Magu，禪師名）。麻谷禪師（Magu）見他來了，就拿著鋤頭去除草。良遂禪師（LiangSui）到了除草的地方，麻谷禪師（Magu）完全不理睬他，就回到方丈室把門關上了。良遂禪師（LiangSui）第二天又去，麻谷禪師（Magu）又關門。良遂禪師（LiangSui）於是敲門。麻谷禪師（Magu）問：『是誰？』良遂禪師（LiangSui）說：『良遂（LiangSui）。』剛一報上名字忽然就領悟了，說：『和尚不要欺騙良遂（LiangSui），良遂（LiangSui）若是不來禮拜和尚，幾乎被經論欺騙過了一生。』麻谷禪師（Magu）便開門相見。等到（良遂禪師）回到講經的地方，對眾人說：『你們知道的地方，良遂（LiangSui）全都知道；良遂（LiangSui）知道的地方，你們卻不知道。』
東寺會禪師（Dongsi Hui Chanshi，禪師名）的法嗣
吉州薯山慧超禪師（Jizhou Shushan Huichao Chanshi，禪師名）
洞山（Dongshan，禪師名）前來禮拜時，慧超禪師（Huichao）說：『你已經住在一個地方，又來這裡做什麼？』洞山（Dongshan）說：『良價（Liangjia，洞山禪師的法名）無奈還有疑問，特來見和尚。』慧超禪師（Huichao）叫『良價（Liangjia）』，洞山（Dongshan）應諾。慧超禪師（Huichao）說：『是什麼？』洞山（Dongshan）無語。慧超禪師（Huichao）說：『好一個佛，只是沒有光焰。』
西堂藏禪師（Xitang Zang Chanshi，禪師名）的法嗣
虔州處微禪師（Qianzhou Chuwei Chanshi，禪師名）
有僧人問：『三乘十二分教（Sancheng Shierfen Jiao，佛教教義分類），體悟其理精妙，與祖師的意旨是相同還是相異？』處微禪師（Chuwei）說：『必須向六句之外去領會，不能隨著聲色流轉。』（僧人）問：『什麼是六句？』處微禪師（Chuwei）說：『語、默、不語不默，總是、總不是。你打算怎麼做？』僧人無言以對。問仰山（Yangshan，禪師名）：『你叫什麼名字？』仰山（Yangshan）說：『慧寂（Huiji）。』處微禪師（Chuwei）說：『哪個是慧，哪個是寂？』仰山（Yangshan）說：『就在眼前。』處微禪師（Chuwei）說：『還有先後在。』仰山（Yangshan）說：『先後且放一邊，和尚您見到什麼？』處微禪師（Chuwei）說：『喫茶去。』
【English Translation】 It was also said: 'Going out from the west gate tomorrow will be auspicious.' People went out gradually less and less, and after going out, they returned, and people's intentions gradually slackened. On the fourth day, he carried his own coffin out of the north gate, rang the bell, entered the coffin, and passed away. The people of the county ran out of the city, opened the coffin to look at him, but he was already gone. Only the sound of the bell in the air gradually faded away, and no one could fathom the reason.
Dharma successor of Chan Master Magu Che (Magu Che Chanshi, name of the Chan master)
Chan Master LiangSui of Shouzhou (Shouzhou LiangSui Chanshi, name of the Chan master)
(Chan Master LiangSui) visited Magu (Magu, name of the Chan master). When Magu (Magu) saw him coming, he took a hoe to weed. When LiangSui (LiangSui) arrived at the weeding place, Magu (Magu) completely ignored him and returned to his abbot's room and closed the door. LiangSui (LiangSui) went again the next day, and Magu (Magu) closed the door again. LiangSui (LiangSui) then knocked on the door. Magu (Magu) asked, 'Who is it?' LiangSui (LiangSui) said, 'LiangSui (LiangSui).' As soon as he said his name, he suddenly realized the truth and said, 'Venerable Master, do not deceive LiangSui (LiangSui). If LiangSui (LiangSui) had not come to pay respects to the Venerable Master, he would have been deceived by scriptures and treatises for his entire life.' Magu (Magu) then opened the door to meet him. When (Chan Master LiangSui) returned to the lecture hall, he said to the assembly, 'What you all know, LiangSui (LiangSui) knows completely; what LiangSui (LiangSui) knows, you all do not know.'
Dharma successor of Chan Master Hui of Dongsi (Dongsi Hui Chanshi, name of the Chan master)
Chan Master Huichao of Shushan in Jizhou (Jizhou Shushan Huichao Chanshi, name of the Chan master)
When Dongshan (Dongshan, name of the Chan master) came to pay respects, Huichao (Huichao) said, 'You already live in one place, what are you doing here again?' Dongshan (Dongshan) said, 'Liangjia (Liangjia, Dharma name of Chan Master Dongshan) has no choice but to have doubts, so I have come to see the Venerable Master.' Huichao (Huichao) called 'Liangjia (Liangjia)', and Dongshan (Dongshan) responded. Huichao (Huichao) said, 'What is it?' Dongshan (Dongshan) was silent. Huichao (Huichao) said, 'What a good Buddha, but there is no radiance.'
Dharma successor of Chan Master Zang of Xitang (Xitang Zang Chanshi, name of the Chan master)
Chan Master Chuwei of Qianzhou (Qianzhou Chuwei Chanshi, name of the Chan master)
A monk asked, 'The Three Vehicles and Twelve Divisions of Teachings (Sancheng Shierfen Jiao, classification of Buddhist doctrines), understanding their principles is subtle, are they the same or different from the Patriarch's intention?' Chuwei (Chuwei) said, 'You must understand beyond the six phrases, and not be swayed by sound and form.' (The monk) asked, 'What are the six phrases?' Chuwei (Chuwei) said, 'Speaking, silence, neither speaking nor silence, all is, all is not. What do you intend to do?' The monk was speechless. (Chuwei) asked Yangshan (Yangshan, name of the Chan master), 'What is your name?' Yangshan (Yangshan) said, 'Huiji (Huiji).' Chuwei (Chuwei) said, 'Which is wisdom, which is stillness?' Yangshan (Yangshan) said, 'It is right before your eyes.' Chuwei (Chuwei) said, 'There is still before and after.' Yangshan (Yangshan) said, 'Let's put aside before and after, what does the Venerable Master see?' Chuwei (Chuwei) said, 'Go have some tea.'
章敬腪禪師法嗣
京兆大薦福寺弘辨禪師
唐宣宗問。禪宗何有南北之名。對曰。禪門本無南北。昔如來以正法眼。付大迦葉。展轉相傳。至二十八祖菩提達磨。來游此方。為初祖。暨第五祖弘忍大師。在蘄州東山開法。時有二弟子。一名慧能。受衣法居嶺南。為六祖。一名神秀。在北揚化。其後神秀門人普寂者。立秀為第六祖。而自稱七祖。其所得法雖一。而開導發悟有頓漸之異。故曰南頓北漸。非禪宗本有南北之號也。帝曰。云何名戒。對曰。防非止惡。謂之戒。帝曰。云何為定。對曰。六根涉境。心不隨緣。名定。帝曰。云何為慧。對曰。心境俱空。照覽無惑。名慧。帝曰。何為方便。對曰。方便者。隱實覆相。權巧之門也。被接中下。曲施誘迪。謂之方便。設為上根言。舍方便。但說無上道者。斯亦方便之譚。乃至祖師玄言。忘功絕謂。亦無出方便之跡。帝曰。何為佛心。對曰。佛者西天之語。唐言覺。謂人有智慧覺照。為佛心。心者。佛之別名。有百千異號。體唯其一。無形狀。非青黃赤白男女等相。在天非天。在人非人。而現天現人。能男能女。非始非終。無生無滅。故號靈覺之性。如陛下日應萬機。即是陛下佛心。假使千佛共傳。而不念別有所得也。帝曰。如今有人唸佛如何。對曰。如來
【現代漢語翻譯】 現代漢語譯本 章敬腪禪師的法嗣
京兆大薦福寺的弘辨禪師
唐宣宗問道：『禪宗為何有南北之分？』 弘辨禪師回答說：『禪門本來沒有南北之分。從前如來將正法眼藏傳付給摩訶迦葉（Mahākāśyapa，佛教中的一位重要弟子），輾轉相傳，到第二十八祖菩提達磨（Bodhidharma，禪宗初祖）來到此地，成為初祖。到第五祖弘忍大師（Dajian Hongren，禪宗五祖）在蘄州東山開創法門。當時有兩位弟子，一位名叫慧能（Huineng，禪宗六祖），接受衣缽后居住在嶺南，成為六祖；一位名叫神秀（Shenxiu），在北方弘揚教化。之後神秀的門人普寂（Puji），立神秀為第六祖，而自稱第七祖。他們所得到的法雖然相同，但是開導啓發的方式有頓悟和漸悟的差異，所以說南頓北漸，並非禪宗本來就有南北的稱號啊。』 宣宗問道：『什麼叫做戒？』 弘辨禪師回答說：『防止錯誤，停止作惡，就叫做戒。』 宣宗問道：『什麼叫做定？』 弘辨禪師回答說：『六根接觸外境，心不隨外緣而動，就叫做定。』 宣宗問道：『什麼叫做慧？』 弘辨禪師回答說：『心和外境都空寂，照見一切而沒有迷惑，就叫做慧。』 宣宗問道：『什麼是方便？』 弘辨禪師回答說：『方便，就是隱藏真實，覆蓋實相，是權宜巧妙的法門。用來接引中下根器的人，委婉地施教引導，就叫做方便。假設為上等根器的人說，捨棄方便，只說無上道，這也是方便的說法。乃至祖師玄妙的言語，忘卻功用，斷絕思慮，也沒有超出方便的痕跡。』 宣宗問道：『什麼是佛心？』 弘辨禪師回答說：『佛是西天的語言，唐朝話叫做覺，就是說人有智慧覺照，就是佛心。心，是佛的別名，有成百上千不同的名稱，本體只有一個，沒有形狀，不是青黃赤白男女等相。在天不是天，在人不是人，卻能顯現天人，能男能女，沒有開始沒有終結，沒有生沒有滅，所以叫做靈覺之性。比如陛下您每天處理各種政務，這就是陛下的佛心。即使千佛共同傳授，也不要認為另外有所得。』 宣宗問道：『現在有人唸佛，怎麼樣呢？』 弘辨禪師回答說：『如來…』
【English Translation】 English version Dhyana Master Hongbian of Great Jianfu Temple in Jingzhao, a Dharma heir of Dhyana Master Zhangjing Yun
Dhyana Master Hongbian of Great Jianfu Temple in Jingzhao
Emperor Xuanzong of Tang asked: 'Why does Chan Buddhism have the names of North and South?' He replied: 'The Chan gate originally had no North or South. In the past, the Tathagata entrusted the Right Dharma Eye to Mahākāśyapa (one of the principal disciples of the Buddha). It was transmitted successively until the twenty-eighth ancestor, Bodhidharma (the first patriarch of Chan Buddhism), came to this land and became the first ancestor. When the fifth ancestor, Dajian Hongren (the fifth patriarch of Chan Buddhism), opened the Dharma gate at Dongshan in Qizhou, he had two disciples. One was named Huineng (the sixth patriarch of Chan Buddhism), who received the robe and Dharma and resided in Lingnan, becoming the sixth ancestor. The other was named Shenxiu, who propagated teachings in the North. Later, Puji, a disciple of Shenxiu, established Shenxiu as the sixth ancestor and called himself the seventh ancestor. Although the Dharma they obtained was the same, there were differences in the ways of guiding and enlightening, with sudden and gradual approaches. Therefore, it is said that there is a 'sudden' (頓) school in the South and a 'gradual' (漸) school in the North, but Chan Buddhism originally did not have the titles of North and South.' The Emperor asked: 'What is called 'precept' (戒, jie)?' He replied: 'Preventing wrongdoing and stopping evil is called 'precept'.' The Emperor asked: 'What is called 'samadhi' (定, ding)?' He replied: 'When the six senses encounter external objects, the mind does not follow external conditions, this is called 'samadhi'.' The Emperor asked: 'What is called 'wisdom' (慧, hui)?' He replied: 'When both the mind and external objects are empty, illuminating and viewing without confusion is called 'wisdom'.' The Emperor asked: 'What is 'expedient means' (方便, fangbian)?' He replied: 'Expedient means are concealing the truth, covering the true appearance, and are skillful and expedient methods. They are used to receive and guide those of middle and lower capacities, and to teach and guide them in a roundabout way. This is called 'expedient means'. If one speaks to those of superior capacity, abandoning expedient means and only speaking of the unsurpassed path, this is also a discourse of expedient means. Even the profound words of the ancestral teachers, forgetting merit and cutting off thought, do not go beyond the traces of expedient means.' The Emperor asked: 'What is the Buddha-mind (佛心, foxin)?' He replied: 'Buddha is a Western term, which in Tang language means 'awakening' (覺, jue). It means that a person has the wisdom to awaken and illuminate, which is the Buddha-mind. 'Mind' is another name for Buddha, with hundreds and thousands of different names, but the essence is only one. It has no shape, and is not blue, yellow, red, white, male, female, or any other form. It is not heaven when in heaven, and not human when in human, but it can manifest as heaven and as human, can be male and can be female. It has no beginning and no end, no birth and no death, so it is called the nature of spiritual awareness. For example, when Your Majesty responds to all affairs every day, this is Your Majesty's Buddha-mind. Even if a thousand Buddhas transmit it together, do not think that you have obtained something else.' The Emperor asked: 'What about someone who recites the Buddha's name now?' He replied: 'The Tathagata...'
出世。為天人師。善知識。隨根器而說法。為上根者。開最上乘。頓悟至理。中下者。未能頓曉。是以佛為韋提希。權開十六觀門。令唸佛生於極樂。故經云。是心是佛。是心作佛。心外無佛。佛外無心。帝曰。有人持經唸佛持咒求佛如何。對曰。如來種種開贊。皆為最上一乘。如百川眾流。莫不朝宗于海。如是差別諸數。皆歸薩婆若海。帝曰。祖師既契會心印。金剛經云無所得法如何。對曰。佛之一化。實無一法與人。但示眾人各各自性同一法藏。當時然燈如來但印釋迦本法。而無所得。方契然燈本意。故經云。無我無人無眾生無壽者。是法平等。修一切善法。不住于相。帝曰。禪師既會祖意。還禮佛轉經否。對曰。沙門釋子。禮佛轉經。蓋是住持常法。有四報焉。然依佛戒修身。參尋知識。漸修梵行。履踐如來所行之跡。帝曰。何為頓見。何為漸修。對曰。頓明自性。與佛同儔。然有無始染習故。假漸修對治。令順性起用。如人吃飯。不一口便飽。師是日辯對七刻。賜紫方袍。號圓智禪師。仍來修天下祖塔。各令守護。
福州龜山智具禪師
揚州柳氏子。初謁章敬。敬問。何所而至。師曰。至無所至。來無所來。敬雖默然。師亦自悟。住後上堂。動容瞬目。無出當人一念凈心本來是佛。仍說偈曰。心
【現代漢語翻譯】 現代漢語譯本 出世，作為天人師（諸天和人類的導師），善知識（引導人們走向正道的良師益友），隨眾生的根器（稟賦和能力）而說法。對於上等根器的人，開示最上乘（最高的教法），使他們頓悟至理（瞬間領悟最高的真理）。對於中下等根器的人，因為他們不能立刻領悟，所以佛為韋提希夫人，方便地開示十六觀門（十六種觀想方法），使他們唸佛（憶念佛陀）往生到極樂世界。所以經中說：『是心是佛，是心作佛，心外無佛，佛外無心。』（當下這一念心就是佛，當下這一念心就能成就佛，心外沒有佛，佛外沒有心。） 帝（皇帝）問：『有人持經（誦讀經典）、唸佛（憶念佛陀）、持咒（唸誦咒語）求佛，這樣可以嗎？』 禪師回答說：『如來（佛陀）種種的開示和讚歎，都是爲了最上一乘（最高的教法）。如同百川眾流，沒有不朝向大海的。像這樣種種差別的法門，最終都歸於薩婆若海（一切智慧之海）。』 帝問：『祖師（禪宗的祖師）既然已經契會心印（領悟了佛心），但《金剛經》中說『無所得法』（沒有可以獲得的法），這是為什麼？』 禪師回答說：『佛陀一生教化，實際上沒有一法可以給人。只是向眾人顯示各自的自性（本性）同一法藏（同一個寶藏）。當時然燈如來（過去佛）只是印證釋迦牟尼佛的本來之法，而沒有得到什麼。這樣才符合然燈如來的本意。所以經中說：『無我無人無眾生無壽者』（沒有我，沒有人，沒有眾生，沒有壽命）。這個法是平等的。修一切善法，不住于相（不執著于外在的形式）。』 帝問：『禪師既然領會了祖師的意旨，還禮佛（禮拜佛像）轉經（誦讀經典）嗎？』 禪師回答說：『沙門釋子（出家的佛弟子），禮佛轉經，這是住持常法（維持寺院的常規）。有四報（報答四種恩德）的意義。然而，依據佛戒修身（遵守佛陀的戒律來修養身心），參尋知識（參訪善知識），逐漸修習梵行（清凈的行為），踐行如來所行之跡（追隨佛陀的足跡）。』 帝問：『什麼是頓見（立刻開悟）？什麼是漸修（逐漸修行）？』 禪師回答說：『頓明自性（立刻明白自己的本性），與佛相同。然而因為有無始以來的染習（污染的習氣），所以需要通過漸修（逐漸修行）來對治，使本性順其自然地發揮作用。如同人吃飯，不是一口就能吃飽的。』 禪師這天辯論了七個時辰，皇帝賜予他紫方袍（高級僧侶的服裝），號為圓智禪師，並讓他回到各地修繕天下祖塔（禪宗祖師的塔），各自令當地人守護。
福州龜山智具禪師
揚州柳氏之子。最初拜見章敬禪師。章敬禪師問：『從哪裡來？』 智具禪師回答說：『至無所至，來無所來。』（到達了無所到達之處，來自無所來之處。）章敬禪師雖然沒有說話，智具禪師自己也領悟了。 智具禪師住持寺院後上堂說法，舉手投足，無不顯示當人一念凈心本來是佛。並說偈語：心……
【English Translation】 English version He appeared in the world as a teacher of gods and humans, a virtuous friend, teaching according to the capacities of beings. For those of superior capacity, he opened the supreme vehicle, enabling them to instantly realize the ultimate truth. For those of middling or inferior capacity, who could not grasp it immediately, the Buddha expediently opened the sixteen contemplations for Vaidehi, enabling them to be mindful of the Buddha and be reborn in the Land of Ultimate Bliss. Therefore, the sutra says, 'This mind is Buddha, this mind makes Buddha, there is no Buddha outside the mind, and no mind outside the Buddha.' The Emperor asked, 'What about those who uphold sutras, recite the Buddha's name, chant mantras, and seek the Buddha?' The Zen master replied, 'The Tathagata's (Buddha's) various teachings and praises are all for the supreme vehicle. Like hundreds of rivers flowing into the sea, all these different methods ultimately return to the ocean of Sarvajna (all-knowing wisdom).' The Emperor asked, 'Since the Patriarchs (Zen ancestors) have realized the mind-seal, why does the Diamond Sutra say there is 'no dharma to be attained'?' The Zen master replied, 'In the Buddha's entire teaching career, there is actually no dharma to be given to anyone. He simply shows everyone that their own nature is the same dharma-treasure. At that time, Dipankara Buddha (a past Buddha) only certified Shakyamuni Buddha's original dharma, without gaining anything. Only then did he accord with Dipankara Buddha's original intention. Therefore, the sutra says, 'No self, no person, no sentient being, no life-span.' This dharma is equal. Cultivate all good dharmas without dwelling on appearances.' The Emperor asked, 'Since the Zen master has understood the Patriarch's intention, does he still bow to the Buddha and recite sutras?' The Zen master replied, 'For Shramanas (monks) and Shakya's disciples, bowing to the Buddha and reciting sutras are the constant practices of upholding the Dharma. They have the meaning of repaying the four kinds of kindness. However, they rely on the Buddha's precepts to cultivate themselves, seek out virtuous teachers, gradually cultivate pure conduct, and follow the path walked by the Tathagata.' The Emperor asked, 'What is sudden enlightenment? What is gradual cultivation?' The Zen master replied, 'Sudden enlightenment is to immediately understand one's own nature, which is the same as the Buddha's. However, because of beginningless defiled habits, gradual cultivation is needed to counteract them, allowing the nature to function naturally. It is like eating a meal; one cannot be full with just one bite.' The Zen master debated for seven quarters of the day. The Emperor bestowed upon him a purple robe (clothing for high-ranking monks), gave him the title of Zen Master Yuanzhi (Complete Wisdom), and ordered him to return to various places to repair the ancestral pagodas (pagodas of Zen ancestors) throughout the land, each to be guarded by the local people.
Zen Master Zhiju of Guishan Mountain in Fuzhou
He was a son of the Liu family in Yangzhou. He first visited Zen Master Zhangjing. Zhangjing asked, 'Where have you come from?' Zen Master Zhiju replied, 'Arriving from nowhere, coming from nowhere.' Although Zen Master Zhangjing remained silent, Zen Master Zhiju himself realized enlightenment. After Zen Master Zhiju took charge of the monastery, he ascended the Dharma seat and said, every movement and glance reveals that the pure mind of this very moment is originally Buddha. And he spoke this verse: Mind...
本絕塵何用洗。身中無病豈求醫。欲知是佛非身處。明鑑高懸未照時。后值武宗沙汰。有偈示眾曰。來命如雷下翠微。風前垂淚脫禪衣。雲中有寺不容住。塵里無家何處歸。明月分形處處新。白衣寧墜解空人。誰言在俗妨修道。金粟曾為居士身。忍仙林下坐禪時。曾被歌王割截肢。況我聖朝無此事。祇令休道亦何悲。暨宣宗中興。乃不復披緇。咸通六年。終於本山。謚歸寂禪師。
金州操禪師
請米和尚齋。不排坐位。米到展坐具禮拜。師下禪床。米乃坐師位。師卻席地而坐。齋訖米便去。侍者曰。和尚受一切人欽仰。今日坐位被人奪卻。師曰。三日後。若來即受救在。米三日後果來。曰前日遭賊(僧問鏡清。古人道前日遭賊意旨如何。清云。祇見錐頭利。不見鑿頭方)。
朗州古堤和尚
尋常見僧來。但曰。去汝無佛性。僧無對。或有對者。莫契其旨。仰山到參。師曰。去汝無佛性。山叉手近前三步應喏。師笑曰。子甚麼處。得此三昧來。山曰。我從耽源處得名。溈山處得地。師曰。莫是溈山的子么。山曰。世諦即不無。佛法即不敢。山卻問。和尚從甚處。得此三昧。師曰。我從章敬處。得此三昧。山嘆曰。不可思議。來者難為湊泊。
河中府公畿和尚
僧問。如何是道。如
【現代漢語翻譯】 現代漢語譯本 『本絕塵何用洗』，既然本來就是清凈的，又何必去清洗呢？『身中無病豈求醫』，如果身體沒有疾病，又何必去求醫呢？『欲知是佛非身處』，想要知道佛在哪裡，不在身體這個層面，『明鑑高懸未照時』，就像明鏡高懸，但還沒有照到那個時候。 後來遇到武宗皇帝取締佛教，禪師作偈示眾說：『來命如雷下翠微』，我的命運就像雷霆一樣降臨在翠微山，『風前垂淚脫禪衣』，在風中流著眼淚脫下僧衣。『雲中有寺不容住』，雲中的寺廟已經不能容身，『塵里無家何處歸』，紅塵俗世中沒有家，又能歸向何處呢？『明月分形處處新』，明月的光輝照耀各處都是新的，『白衣寧墜解空人』，穿白衣的人怎麼會墮落呢，我本來就是理解空性的人。『誰言在俗妨修道』，誰說在世俗中生活就妨礙修行呢？『金粟曾為居士身』，金粟如來還曾經示現為在家居士的身份呢。『忍仙林下坐禪時』，忍辱仙人在樹林下禪坐的時候，『曾被歌王割截肢』，還曾經被歌利王割截肢體。『況我聖朝無此事』，何況現在聖明的朝代沒有這樣的事情，『祇令休道亦何悲』，只是讓我停止講經說法，又有什麼可悲傷的呢？』 等到宣宗皇帝中興佛教，禪師就不再穿僧衣。咸通六年，在翠微山圓寂，謚號歸寂禪師。
金州操禪師 請米和尚來吃齋，沒有安排座位。米和尚來到后，展開坐具禮拜。禪師從禪床上下來，米和尚就坐到禪師的位置上，禪師卻在地上坐。齋飯完畢，米和尚就離開了。侍者說：『和尚您受到所有人的欽佩仰慕，今天座位卻被人奪走了。』禪師說：『三天後，如果他來，就是來求救的。』米和尚三天後果然來了，說：『前幾天遇到強盜了』（有僧人問鏡清禪師：『古人說前幾天遇到強盜，意旨如何？』鏡清禪師說：『只看到錐子的尖利，沒看到鑿子的方正。』）
朗州古堤和尚 經常看到僧人來，就說：『去！你沒有佛性。』僧人沒有回答。或者有回答的，也沒有契合禪師的旨意。仰山禪師來參拜，禪師說：『去！你沒有佛性。』仰山禪師叉手向前走了三步，應了一聲『喏』。禪師笑著說：『你從什麼地方得到這種三昧的？』仰山禪師說：『我從耽源禪師那裡得到了名，從溈山禪師那裡得到了地。』禪師說：『莫非你是溈山禪師的弟子嗎？』仰山禪師說：『世俗的諦理上，不能說沒有關係；但從佛法的角度來說，我不敢這樣說。』仰山禪師反問：『和尚您從什麼地方得到這種三昧的？』禪師說：『我從章敬禪師那裡得到這種三昧的。』仰山禪師感嘆說：『不可思議，後來的人很難湊合得上。』
河中府公畿和尚 有僧人問：『如何是道？』
【English Translation】 English version 『What need is there to wash what is inherently free from dust?』 If one is free from illness, why seek a physician? 『If you wish to know where the Buddha is, it is not in the body.』 It is like a bright mirror hanging high, but the time for it to reflect has not yet arrived. Later, during Emperor Wuzong's suppression of Buddhism, the Chan master composed a verse to show the assembly: 『My fate descends like thunder upon Mount Cuiwei.』 Before the wind, I shed tears as I take off my monastic robes. 『The temple in the clouds cannot accommodate me.』 In the dusty world, where is there a home to return to? 『The bright moon divides its form, everywhere new.』 How can a layman fall, being one who understands emptiness? 『Who says that being in the world hinders cultivation?』 The Golden Millet Buddha once manifested as a layman. 『When the Patient Immortal sat in meditation under the trees,』 he was once dismembered by King Koli. 『Moreover, in our enlightened dynasty, there is no such thing.』 It is only that I am told to cease teaching; what is there to grieve?』 When Emperor Xuanzong revived Buddhism, the Chan master no longer wore monastic robes. In the sixth year of Xiantong, he passed away on Mount Cuiwei and was posthumously named the Returning to Stillness Chan Master (Guiji Chanshi).
Chan Master Cao of Jinzhou He invited Monk Mi to a vegetarian meal but did not arrange seating. When Monk Mi arrived, he spread his sitting cloth and bowed. The Chan master descended from his meditation platform, and Monk Mi sat in the Chan master's seat. The Chan master then sat on the floor. After the meal, Monk Mi left. The attendant said, 『Venerable Sir, you are admired and respected by everyone, but today your seat was taken.』 The Chan master said, 『If he comes in three days, it will be to seek help.』 Monk Mi indeed came three days later and said, 『I encountered robbers a few days ago.』 (A monk asked Chan Master Jingqing, 『What is the meaning of the ancients saying they encountered robbers a few days ago?』 Chan Master Jingqing said, 『They only see the sharpness of the awl's head but not the squareness of the chisel's head.』)
Venerable Guti of Langzhou Whenever he saw a monk coming, he would simply say, 『Go! You have no Buddha-nature (Foxing).』 The monks would not respond. Or if they did respond, they would not grasp his meaning. When Yangshan (Yangshan) came to visit, the master said, 『Go! You have no Buddha-nature.』 Yangshan folded his hands, took three steps forward, and responded with 『Yes.』 The master laughed and said, 『Where did you get this samadhi (Sanmei) from?』 Yangshan said, 『I got the name from Chan Master Damyuan (Damyuan) and the ground from Chan Master Weishan (Weishan).』 The master said, 『Could you be a disciple of Weishan?』 Yangshan said, 『In terms of worldly truth, it is not unrelated; but in terms of the Buddha-dharma (Fofa), I dare not say so.』 Yangshan then asked, 『Where did you get this samadhi from?』 The master said, 『I got this samadhi from Chan Master Zhangjing (Zhangjing).』 Yangshan sighed and said, 『Inconceivable! It is difficult for those who come later to match it.』
Venerable Gongji of Hezhong Prefecture A monk asked, 『What is the Dao (Dao)?』
何是禪。師以偈示之曰。有名非大道。是非俱不禪。欲識箇中意。黃葉止啼錢。
永泰湍禪師法嗣
湖南上林戒靈禪師
初參溈山。山曰。大德作甚麼來。師曰。介胃全具。山曰。盡卸了來。與大德相見。師曰。卸了也。山咄曰。賊尚未打卸作甚麼。師無對。仰山代曰。請和尚屏卻左右。溈山以手揖曰。喏喏。師后參永泰。方諭其旨。
五臺山秘魔巖和尚
常持一木叉。每見僧來禮拜。即叉卻頸曰。那個魔魅。教汝出家。那個魔魅。教汝行腳。道得也叉下死。道不得也叉下死。速道速道。學徒鮮有對者。(法眼代云。乞命。法燈代。但引頸示之。玄覺代云。老兒家放下義子得也)霍山通和尚。訪師。才見不禮拜。便攛入懷裡。師拊通背三下。通起拍手曰。師兄三千里外賺我來。三千里外賺我來。便回。
湖南祇林和尚
每叱文殊普賢。皆為精魅。手持木劍。自謂降魔。才見僧來參。便曰。魔來也。魔來也。以劍亂揮歸方丈。如是十二年。後置劍無言。僧問。十二年前。為甚麼降魔。師曰。賊不打貧兒家。曰十二年後。為甚麼不降魔。師曰。賊不打貧兒家。
華嚴藏禪師法嗣
黃州齊安禪師
上堂。言不落句。佛祖徒施。玄韻不墜。誰人知得。僧問。如
【現代漢語翻譯】 現代漢語譯本 『什麼是禪？』 禪師用偈語開示說：『如果可以用名相來定義，那就不是真正的大道。說「是」或說「非」都不能領悟禪的真諦。想要明白其中的含義，就像用黃葉來哄小孩止哭，並非真金白銀。』
永泰湍禪師的法嗣
湖南上林戒靈禪師
最初參拜溈山（Weishan）。溈山（Weishan）問：『大德從哪裡來？』 禪師說：『我帶著全部的盔甲。』 溈山（Weishan）說：『全部卸下來，讓我與大德相見。』 禪師說：『已經卸下了。』 溈山（Weishan）呵斥道：『賊人尚未被打敗，卸下盔甲做什麼？』 禪師無言以對。仰山（Yangshan）代為回答說：『請和尚屏退左右。』 溈山（Weishan）拱手說：『是，是。』 禪師後來參拜永泰（Yongtai），才領悟了其中的旨意。
五臺山秘魔巖和尚
常常拿著一根木叉。每次見到僧人來禮拜，就用木叉叉住僧人的脖子說：『哪個魔魅，教你出家？哪個魔魅，教你行腳？』 說得出來，就在木叉下死去；說不出來，也在木叉下死去。快說！快說！』 學徒很少有人能回答。（法眼（Fayan）代為回答說：『乞命。』 法燈（Fadeng）代為回答：只是伸出脖子示意。玄覺（Xuanjue）代為回答說：『老人家放下義子也可以。』）霍山通和尚（Huoshantong Heshang）拜訪禪師，剛見面沒有禮拜，就撲入禪師懷裡。禪師拍了拍霍山通（Huoshantong）的背三下。霍山通（Huoshantong）起身拍手說：『師兄三千里外把我騙來！三千里外把我騙來！』 隨即離開。
湖南祇林和尚
常常斥責文殊（Wenshu）、普賢（Puxian），說他們都是妖怪。手持木劍，自稱降魔。每次見到僧人來參拜，就說：『魔來了！魔來了！』 用劍亂揮，然後回到方丈。這樣過了十二年。後來放下劍，不再說話。僧人問：『十二年前，為什麼要降魔？』 禪師說：『賊不打一無所有的窮人家。』 僧人問：『十二年後，為什麼不降魔了？』 禪師說：『賊不打一無所有的窮人家。』
華嚴藏禪師的法嗣
黃州齊安禪師
上堂說法：『言語不落在固定的句式里，佛和祖師的教誨都是徒勞。玄妙的韻味不曾衰落，有誰能夠領會？』 僧人問：『如』
English version 『What is Chan (Zen)?』 The master revealed it with a verse: 『If it can be defined by names and forms, it is not the true Great Way. Saying 'is' or saying 'is not' both fail to grasp the essence of Chan (Zen). If you want to understand the meaning within, it's like using yellow leaves to stop a child's crying, not real gold or silver.』
Successor of Chan Master Yongtai Tuan (Yongtai Tuan)
Chan Master Jieling (Jieling) of Shanglin (Shanglin) Monastery in Hunan (Hunan)
Initially visited Weishan (Weishan). Weishan (Weishan) asked: 『Where are you coming from, virtuous one?』 The master said: 『I am fully equipped with armor.』 Weishan (Weishan) said: 『Take it all off, and let me see the virtuous one.』 The master said: 『It is already taken off.』 Weishan (Weishan) scolded: 『Why take off the armor when the thief has not yet been defeated?』 The master was speechless. Yangshan (Yangshan) answered on his behalf: 『Please ask the abbot to dismiss those around him.』 Weishan (Weishan) bowed with his hands folded and said: 『Yes, yes.』 Later, the master visited Yongtai (Yongtai) and then understood the meaning.
Venerable Master of Secret Demon Cliff (Bimoyan) on Mount Wutai (Wutai)
He always carried a wooden fork (mucha). Whenever he saw a monk coming to bow, he would fork the monk's neck and say: 『Which demon (momei) taught you to leave home? Which demon (momei) taught you to travel around? If you can say it, you will die under the fork; if you cannot say it, you will also die under the fork. Speak quickly! Speak quickly!』 Few disciples could answer. (Fayan (Fayan) answered on his behalf: 『Spare my life.』 Fadeng (Fadeng) answered on his behalf: He simply stretched out his neck to show it. Xuanjue (Xuanjue) answered on his behalf: 『Old man, you can put down your adopted son.』) Venerable Master Huoshantong (Huoshantong) visited the master. As soon as he saw him, he did not bow but rushed into the master's arms. The master patted Huoshantong's (Huoshantong) back three times. Huoshantong (Huoshantong) got up, clapped his hands, and said: 『Elder brother, you tricked me from three thousand miles away! You tricked me from three thousand miles away!』 Then he left.
Venerable Master of Qilin (Qilin) Monastery in Hunan (Hunan)
He often scolded Manjusri (Wenshu) and Samantabhadra (Puxian), saying that they were all demons. He held a wooden sword and called himself a demon-subduer. Whenever he saw a monk coming to visit, he would say: 『The demon is coming! The demon is coming!』 He would wave the sword wildly and then return to his room. He did this for twelve years. Later, he put down the sword and said nothing. A monk asked: 『Twelve years ago, why did you subdue demons?』 The master said: 『Thieves don't rob the homes of the poor.』 The monk asked: 『Twelve years later, why don't you subdue demons?』 The master said: 『Thieves don't rob the homes of the poor.』
Successor of Chan Master Huayanzang (Huayanzang)
Chan Master Qian (Qian) of Qizhou (Qizhou)
Ascending the Dharma hall, he said: 『Words do not fall into fixed patterns, the teachings of the Buddhas and Patriarchs are in vain. The profound rhythm does not decline, who can understand it?』 A monk asked: 『If』
【English Translation】 English translation line 1 English translation line 2
何識得自己佛。師曰。一葉明時消不盡。松風韻罷怨無人。曰如何是自己佛。師曰。草前駿馬實難窮。妙盡還須畜生行。有人問。師年多少。師曰。五六四三不得類。豈同一二實難窮。師有偈曰。猛熾焰中人有路。旋風頂上屹然棲。鎮常歷劫誰差互。杲日無言運照齊。
南嶽下四世
黃檗運禪師法嗣
睦州陳尊宿
諱道明。江南陳氏之後也。生時紅光滿室。祥雲蓋空。旬日方散。目有重瞳。面列七星。形相奇特。與眾奪倫。因往開元寺。禮佛見僧如故知。歸白父母愿求出家。父母聽許為僧。后持戒精嚴。學通三藏。遊方契旨于黃檗。后為四眾請。住觀音院。常百餘眾。經數十載。學者叩激。隨問遽答。詞語峻險。既非循轍。故淺機之流。往往嗤之。唯玄學性敏者欽伏。由是諸方歸慕。咸以尊宿稱。后歸開元。(今改兜率)居房。織蒲鞋以養母。故有陳蒲鞋之號。巢寇入境。師標大草屨于城門。巢欲棄之。竭力不能舉。嘆曰。睦州有大聖人。舍城而去。遂免擾攘。一日晚參。謂眾曰。汝等諸人。還得個入頭處也未。若未得個入頭處。須覓個入頭處。若得個入頭處。已后不得孤負老僧。時有僧出禮拜曰。某甲終不敢孤負和尚。師曰。早是孤負我了也。又曰。明明向你道。尚自不會。何況蓋覆將來
【現代漢語翻譯】 現代漢語譯本 如何識得自己的佛性？ 黃檗禪師說：『一片樹葉在明媚的陽光下也無法完全消融，松樹的風聲停止后也沒有人抱怨。』 僧人問：『如何是自己的佛性？』 黃檗禪師說：『草叢前的駿馬實在難以窮盡，想要達到精妙的境界還必須經歷畜生般的修行。』 有人問：『禪師您多少歲了？』 黃檗禪師說：『五六四三無法歸類，豈止是一二實在難以窮盡。』 黃檗禪師有一首偈語說：『在猛烈的火焰中人有出路，在旋風的頂端安然棲息。鎮定恒常經歷漫長劫數誰有差錯？太陽無言地執行照耀一切。』
南嶽下四世
黃檗運禪師法嗣
睦州陳尊宿（Muzhou Chen Zunsou）
名諱道明（Daoming），是江南陳氏的後代。出生時紅光滿屋，祥雲覆蓋天空，十天才消散。眼睛裡有雙重瞳仁，面部排列著七星，形態相貌奇特，與眾人不同。因為去開元寺，禮佛時見到僧人如同故友。回家告訴父母希望出家。父母聽從並允許他做了僧人。後來持戒精嚴，學通三藏（Sanzang）。遊歷四方在黃檗禪師處領悟宗旨。後來被四眾邀請，住在觀音院。常有百餘人。經過數十年，學人前來請教，隨問隨答，言辭峻峭險峻。既然不是遵循舊轍，所以淺薄的人往往嘲笑他。只有精通玄學、天性聰敏的人欽佩信服。因此各方人士都來仰慕，都稱他為尊宿。後來回到開元寺（現在改為兜率寺（Doushuai Temple）），住在僧房裡，編織蒲草鞋來贍養母親。所以有陳蒲鞋的稱號。巢寇（Chao Kou）入侵，陳尊宿在城門上掛上巨大的草鞋。巢寇想要丟棄它，竭盡全力也無法舉起。感嘆道：『睦州有大聖人。』於是放棄攻城離去，因此避免了戰亂。一天晚上晚參時，對眾人說：『你們這些人，得到入門的途徑了嗎？如果還沒有得到入門的途徑，必須尋找入門的途徑。如果得到了入門的途徑，以後不得辜負老僧。』當時有個僧人出來禮拜說：『弟子終究不敢辜負和尚。』陳尊宿說：『早已經辜負我了。』又說：『明明向你說了，尚且不能領會，何況遮蓋掩飾起來呢？』
【English Translation】 English version How does one recognize one's own Buddha-nature? The Master Huangbo said, 'A single leaf cannot be completely melted away even in bright sunlight; when the melody of the pine breeze ceases, no one complains.' A monk asked, 'What is one's own Buddha-nature?' The Master Huangbo said, 'The steed before the grass is truly difficult to exhaust; to reach the ultimate subtlety, one must still undergo the conduct of an animal.' Someone asked, 'How old are you, Master?' The Master Huangbo said, 'Five, six, four, three cannot be categorized; how can they be the same as one or two, which are truly difficult to exhaust?' The Master Huangbo has a verse that says, 'In the midst of fiercely blazing flames, there is a path for people; on the top of a whirlwind, one dwells serenely. Remaining constant through countless eons, who deviates? The bright sun, without words, operates and illuminates equally.'
Fourth Generation under Nanyue
Dharma Successor of Zen Master Huangbo Yun
Venerable Chen of Muzhou (Muzhou Chen Zunsou)
Whose name was Daoming, was a descendant of the Chen family of Jiangnan. At the time of his birth, red light filled the room, and auspicious clouds covered the sky, dispersing only after ten days. His eyes had double pupils, and his face was arrayed with the seven stars, his form and appearance were peculiar, different from the crowd. Because he went to Kaiyuan Temple (Kaiyuan Temple), when he paid homage to the Buddha, he saw the monks as if they were old friends. Returning home, he told his parents that he wished to become a monk. His parents listened and allowed him to become a monk. Later, he upheld the precepts strictly and was versed in the Three Baskets (Sanzang). Traveling to various places, he attained the essence at Zen Master Huangbo's place. Later, he was invited by the four assemblies to reside at Guanyin Monastery. There were often over a hundred people. After several decades, students came to inquire, and he answered immediately as they asked, his words were steep and dangerous. Since he did not follow the beaten path, those of shallow understanding often ridiculed him. Only those who were proficient in metaphysics and naturally intelligent admired and submitted to him. Therefore, people from all directions came to admire him, and they all called him Venerable. Later, he returned to Kaiyuan Temple (now changed to Doushuai Temple (Doushuai Temple)), residing in the monks' quarters, weaving rush sandals to support his mother. Therefore, he had the title of Chen Rush Sandals. When the Chao bandits (Chao Kou) invaded, Venerable Chen hung huge straw sandals on the city gate. The Chao bandits wanted to discard them, but they could not lift them even with all their strength. They sighed and said, 'Muzhou has a great sage.' So they abandoned the siege and left, thus avoiding the turmoil of war. One day, during the evening meditation, he said to the assembly, 'Have you all obtained a way to enter? If you have not yet obtained a way to enter, you must seek a way to enter. If you have obtained a way to enter, you must not let down this old monk in the future.' At that time, a monk came out, bowed, and said, 'This disciple will never dare to let down the Abbot.' Venerable Chen said, 'You have already let me down.' He also said, 'I have clearly told you, and you still cannot understand, how much more so if it is covered up and concealed?'
。又曰。老僧在此住持。不曾見個無事人到來。汝等何不近前。時有一僧。方近前。師曰。維那不在。汝自領去。三門外與二十棒。曰某甲過在甚麼處。師曰。枷上更著杻。師尋常見衲僧來。即閉門。或見講僧乃召曰。座主。主應諾。師曰。擔板漢。或曰。這裡有桶。與我取水。一日在廊階上立。僧問。陳尊宿房在何處。師脫草屨。驀頭打。僧便走。師召大德。僧回首。師指曰。卻從那邊去。天使問。三門俱開。從那門入。師喚尚書。使應諾。師曰。從信門入。使又見畫壁問曰。二尊者。對譚何事。師摑露柱曰。三身中那個不說法。座主參。師問。莫是講唯識論否。曰不敢。師曰。朝去西天。暮歸唐土。會么。曰不會。師曰吽吽。五戒不持。師問一長老。了即毛端吞巨海。始知大地一微塵。長老作么生。曰問阿誰。師曰。問長老。曰何不領話。師曰。汝不領話。我不領話。問座主。講甚麼經。曰講涅槃經。師曰。問一段義得么。曰得。師以腳踢空。吹一吹曰。是甚麼義。曰經中無此義。師曰。脫空謾語漢。五百力士揭石義。卻道無。師見僧乃曰。見成公案。放汝三十棒。曰某甲如是。師曰。三門頭金剛。為甚麼舉拳。曰金剛尚乃如是。師便打。問如何是向上一路。師曰。要道有甚麼難。曰請師道。師曰。初三十一。中
【現代漢語翻譯】 又說，老僧我在這裡住持，不曾見過一個無事之人到來。你們為何不走近前來？當時有一個僧人，剛走近前來，陳尊宿說：『維那（寺院中負責管理僧眾事務的僧官）不在，你自己領受去，到三門外打二十棒。』僧人說：『某甲（古代僧人對自己的謙稱）錯在什麼地方？』陳尊宿說：『枷鎖上更要加上刑具。』 陳尊宿經常見到雲遊僧人前來，就關上門。或者見到講經的僧人，就叫道：『座主（精通經論，可以講經說法的僧人）。』座主應諾。陳尊宿說：『擔板漢（比喻死守教條，不知變通的人）。』或者說：『這裡有桶，給我取水來。』 有一天，陳尊宿站在廊階上，有僧人問：『陳尊宿的房間在哪裡？』陳尊宿脫下草鞋，劈頭就打。僧人便跑。陳尊宿叫道：『大德（對僧人的尊稱）。』僧人回頭。陳尊宿指著說：『卻從那邊去。』 天使問：『三門（寺院的正門，象徵空門、無相門、無作門）都打開了，從哪個門進入？』陳尊宿叫道：『尚書（古代官名，這裡指天使）。』天使應諾。陳尊宿說：『從信門進入。』 天使又見到墻上的壁畫，問道：『二尊者（指兩位受人尊敬的僧人），在談論什麼事情？』陳尊宿拍打著露柱（露天的柱子）說：『三身（佛的三種化身，即法身、報身、應身）中哪個沒有說法？』 座主來參拜。陳尊宿問：『莫非是講《唯識論》嗎？』答：『不敢。』陳尊宿說：『早上去了西天（指印度），晚上回到唐土（指中國），明白嗎？』答：『不明白。』陳尊宿說：『吽吽（表示不屑的聲音）。五戒（佛教的基本戒律）都不持守。』 陳尊宿問一位長老：『了即毛端吞巨海，始知大地一微塵（一旦徹悟，即使是毫毛之端也能吞下巨大的海洋，才知道整個大地也只不過是一粒微塵）。長老怎麼看？』長老說：『問阿誰（問誰）？』陳尊宿說：『問長老。』長老說：『為何不領會我的話？』陳尊宿說：『你不領會我的話，我不領會你的話。』 問座主：『講什麼經？』答：『講《涅槃經》。』陳尊宿說：『問一段義理可以嗎？』答：『可以。』陳尊宿用腳踢向天空，吹一口氣說：『這是什麼義理？』答：『經中沒有這個義理。』陳尊宿說：『脫空謾語漢（只會說空話的騙子），五百力士揭石義（比喻不可思議的力量），卻說沒有。』 陳尊宿見到僧人就說：『見成公案（現成的公案，指無需思考就能明白的道理），放你三十棒。』僧人說：『某甲如此。』陳尊宿說：『三門頭金剛（寺廟門口的金剛力士），為什麼舉拳？』答：『金剛尚且如此。』陳尊宿便打。問：『如何是向上一路（超越一切的最高境界）？』陳尊宿說：『要道有什麼難？』答：『請師父說。』陳尊宿說：『初三十一（指農曆每月初一）。』
【English Translation】 He also said, 'I, this old monk, have been the abbot here, and I have never seen a person who has nothing to do arrive. Why don't you come closer?' At that time, there was a monk who just came closer, and Master Chen said, 'The director (the monk in charge of managing the affairs of the monks in the monastery) is not here, you can receive it yourself, and go outside the three gates to receive twenty blows.' The monk said, 'Where is my (a humble term for oneself used by ancient monks) fault?' Master Chen said, 'Add more shackles to the cangue.' Master Chen often closed the door when he saw wandering monks coming. Or when he saw a monk lecturing on scriptures, he would call out, 'Zuo Zhu (a monk who is proficient in scriptures and can lecture on them).' Zuo Zhu responded. Master Chen said, 'Dan Ban Han (a metaphor for someone who rigidly adheres to doctrines and does not know how to be flexible).' Or he would say, 'There is a bucket here, fetch water for me.' One day, Master Chen was standing on the corridor steps, and a monk asked, 'Where is Master Chen's room?' Master Chen took off his straw sandals and hit him on the head. The monk ran away. Master Chen called out, 'Great Virtue (a respectful term for monks).' The monk turned his head. Master Chen pointed and said, 'Go that way.' An angel asked, 'The three gates (the main gate of the temple, symbolizing the gate of emptiness, the gate of no form, and the gate of no action) are all open, which gate should I enter from?' Master Chen called out, 'Shang Shu (an ancient official title, here referring to the angel).' The angel responded. Master Chen said, 'Enter from the gate of faith.' The angel also saw the murals on the wall and asked, 'What are the two venerable ones (referring to two respected monks) discussing?' Master Chen slapped the exposed pillar and said, 'Which of the three bodies (the three manifestations of the Buddha, namely the Dharma body, the Reward body, and the Transformation body) does not speak the Dharma?' Zuo Zhu came to pay respects. Master Chen asked, 'Are you lecturing on the Yogacara Shastra?' He replied, 'I dare not.' Master Chen said, 'Going to the Western Heaven (referring to India) in the morning and returning to the Tang land (referring to China) in the evening, do you understand?' He replied, 'I don't understand.' Master Chen said, 'Hum Hum (a sound of disdain). You don't even uphold the five precepts (the basic precepts of Buddhism).' Master Chen asked an elder, 'Once enlightened, the tip of a hair swallows the vast ocean, and then one knows that the entire earth is just a speck of dust. What do you think, Elder?' The elder said, 'Ask whom?' Master Chen said, 'Ask the Elder.' The elder said, 'Why don't you understand my words?' Master Chen said, 'You don't understand my words, and I don't understand your words.' He asked Zuo Zhu, 'What sutra are you lecturing on?' He replied, 'Lecturing on the Nirvana Sutra.' Master Chen said, 'Can I ask about a section of its meaning?' He replied, 'Yes.' Master Chen kicked into the sky and blew a breath, saying, 'What is this meaning?' He replied, 'There is no such meaning in the sutra.' Master Chen said, 'Empty-talking liar, the meaning of five hundred strong men lifting a stone (a metaphor for incredible power), but you say there is none.' Master Chen saw a monk and said, 'A ready-made case (an obvious truth that requires no thought), I'll give you thirty blows.' The monk said, 'I am like this.' Master Chen said, 'Why are the Vajra (guardian deities) at the three gates raising their fists?' He replied, 'Even the Vajra are like this.' Master Chen then hit him. He asked, 'What is the upward path (the highest state beyond everything)?' Master Chen said, 'What's so difficult about saying it?' He replied, 'Please tell me, Master.' Master Chen said, 'The first day of the month is thirty-one (referring to the first day of the lunar month).'
九下七。問以一重去一重即不問。不以一重去一重時如何。師曰。昨朝栽茄子。今日種冬瓜。問如何是曹溪的的意。師曰。老僧愛瞋不愛喜。曰為甚麼如是。師曰。路逢劍客須呈劍。不是詩人莫說詩。問僧甚處來。曰瀏陽。師曰。彼中老宿。祇對佛法大意。道甚麼。曰遍地無行路。師曰。老宿實有此語否。曰實有師拈拄杖打曰。這念言語漢。師問一長老。若有。兄弟來。將何祇對。曰待他來。師曰。何不道。曰和尚欠少甚麼。師曰。請不煩葛藤。僧參。師曰。汝豈不是行腳僧。曰是。師曰。禮佛也未。曰禮那土堆作么。師曰。自領出去。問。某甲講兼行腳。不會教意時如何。師曰。灼然實語當懺悔。曰乞師指示。師曰。汝若不問。老僧即緘口無言。汝既問。老僧不可緘口去也。曰。請師便道。師曰。心不負人。面無慚色。問一句道盡時如何。師曰。義墮也。曰甚麼處是學人義墮處。師曰。三十棒教誰吃。問高揖釋迦不拜彌勒時如何。師曰。昨日有人問趁出了也。曰和尚恐某甲不實邪。師曰。拄杖不在。苕帚柄聊與三十。上堂。我見百丈不識好惡。大眾才集。以拄杖一時打下。復召大眾。眾回首。乃云。是甚麼。有甚共語處。又黃檗和尚亦然。復召大眾。眾回首。乃云。月似彎弓少雨多風。猶較些子。問僧近離甚處。僧
【現代漢語翻譯】 現代漢語譯本 九下七。問：如果用一種執著去除另一種執著，那就不問了。如果不以一種執著去除另一種執著時，該怎麼辦？師父說：『昨天栽茄子，今天種冬瓜。』問：什麼是曹溪（Caoxi，禪宗六祖慧能弘法的道場）的的真正意旨？師父說：『老僧愛生氣不愛高興。』問：為什麼這樣說？師父說：『路逢劍客須呈劍，不是詩人莫說詩。』問：和尚從哪裡來？答：瀏陽（Liuyang，地名）。師父說：『那裡的老修行，只回答佛法的大意，說什麼？』答：『遍地無行路。』師父說：『老修行真的說了這話嗎？』答：『真的。』師父拿起拄杖打他說：『這個只會說空話的傢伙！』師父問一位長老：『如果有兄弟來，將如何招待？』答：『等他來。』師父說：『為什麼不說？』答：『和尚還缺少什麼？』師父說：『請不要多費口舌。』僧人蔘拜。師父說：『你難道不是行腳僧？』答：『是。』師父說：『禮佛了嗎？』答：『禮拜那土堆做什麼？』師父說：『自己出去。』問：『我既講經又行腳，不明白教義時該怎麼辦？』師父說：『確實是實話，應當懺悔。』答：『請師父指示。』師父說：『你若不問，老僧就閉口不言。你既然問了，老僧不可閉口不答。』答：『請師父說。』師父說：『心不負人，面無慚色。』問：『一句話說盡時如何？』師父說：『義理落下了。』問：『什麼地方是學人義理落下的地方？』師父說：『三十棒教誰吃？』問：『高揖釋迦（Sakyamuni，佛教創始人）不拜彌勒（Maitreya，未來佛）時如何？』師父說：『昨天有人問，已經被趕出去了。』問：『和尚恐怕我不實在嗎？』師父說：『拄杖不在，用苕帚柄姑且打你三十下。』上堂說法。師父說：『我見百丈（Baizhang，禪宗祖師）不識好壞。』大眾剛聚集，師父用拄杖一時打下去。又召集大眾，大眾回頭。師父說：『這是什麼？有什麼可說的？』又說黃檗（Huangbo，禪宗祖師）和尚也是這樣。又召集大眾，大眾回頭。師父說：『月亮像彎弓，少雨多風，還算好些。』問：和尚最近從哪裡來？僧人
【English Translation】 English version Nine Down Seven. Question: If one uses one attachment to remove another, then I won't ask. If one doesn't use one attachment to remove another, what then? The Master said, 'Yesterday I planted eggplants, today I plant winter melons.' Question: What is the true meaning of Caoxi (Caoxi, the place where the Sixth Patriarch of Zen Buddhism, Huineng, propagated the Dharma)? The Master said, 'This old monk loves anger and doesn't love joy.' Question: Why is that? The Master said, 'When you meet a swordsman on the road, you must present your sword; if you are not a poet, don't talk about poetry.' Question: Where does the monk come from? Answer: Liuyang (Liuyang, a place name). The Master said, 'What do the old practitioners there, who only answer the general meaning of the Buddha-dharma, say?' Answer: 'There is no road to walk anywhere.' The Master said, 'Did the old practitioner really say this?' Answer: 'Really.' The Master picked up his staff and struck him, saying, 'This fellow only knows how to talk empty words!' The Master asked an elder, 'If a brother comes, how will you treat him?' Answer: 'Wait for him to come.' The Master said, 'Why don't you say?' Answer: 'What is the Master lacking?' The Master said, 'Please don't bother with unnecessary talk.' A monk came to pay respects. The Master said, 'Aren't you a traveling monk?' Answer: 'Yes.' The Master said, 'Have you paid homage to the Buddha?' Answer: 'Why pay homage to that pile of dirt?' The Master said, 'Leave on your own.' Question: 'I both lecture on the scriptures and travel, what should I do when I don't understand the teachings?' The Master said, 'Indeed, it is the truth, you should repent.' Answer: 'Please instruct me, Master.' The Master said, 'If you don't ask, this old monk will remain silent. Since you have asked, this old monk cannot remain silent.' Answer: 'Please speak, Master.' The Master said, 'If your heart doesn't betray people, your face will be without shame.' Question: 'What if one says everything in one sentence?' The Master said, 'The meaning falls away.' Question: 'Where is the place where the student's meaning falls away?' The Master said, 'Who will take the thirty blows?' Question: 'What if one bows deeply to Sakyamuni (Sakyamuni, the founder of Buddhism) but doesn't bow to Maitreya (Maitreya, the future Buddha)?' The Master said, 'Someone asked that yesterday and was already chased out.' Question: 'Is the Master afraid that I am not sincere?' The Master said, 'The staff is not here, so I will use the broom handle to strike you thirty times for now.' Ascending the Dharma hall. The Master said, 'I see that Baizhang (Baizhang, a Zen master) doesn't know good from bad.' As soon as the assembly gathered, the Master struck down with his staff. Then he summoned the assembly, and the assembly turned their heads. The Master said, 'What is this? What is there to talk about?' He also said that the monk Huangbo (Huangbo, a Zen master) was also like this. Then he summoned the assembly, and the assembly turned their heads. The Master said, 'The moon is like a bent bow, less rain and more wind, which is still better.' Question: Where did the monk come from recently? Monk
便喝。師曰。老僧被你一喝。僧又喝。師曰。三喝四喝後作么生。僧無語。師便打曰。這掠虛漢。秀才訪師。稱會二十四家書。師以拄杖空中點一點曰。會么。秀才罔措。師曰。又道會二十四家書。永字八法也不識。上堂。裂開也在我。捏聚也在我。時有僧問。如何是裂開。師曰。三九二十七。菩提涅槃。真如解脫。即心即佛。我且與么道。你又作么生。曰某甲不與么道。師曰。盞子撲落地。碟子成七片。曰如何是捏聚。師乃斂手而坐。問教意祖意是同是別。師曰。青山自青山。白雲自白雲。曰如何是青山。師曰。還我一滴雨來。曰道不得請師道。師曰。法華鋒前陣。涅槃句后收。問僧今夏在甚麼處。曰待和尚有住處即說。師曰。狐非師子類。燈非日月明。問僧甚處來。僧瞪目視之。師曰。驢前馬後漢。曰請師鑒。師曰。驢前馬後漢。道將一句來。僧無對。師看經次。陳操尚書問。和尚看甚麼經。師曰。金剛經。書曰。六朝翻譯。此當第幾。師舉起經曰。一切有為法。如夢泡幻影。看經次。僧問。和尚看甚麼經。師曰。涅槃經。茶毗品最在後。問僧。今夏在甚處。曰徑山。曰這吃夜飯漢。曰尊宿叢林。何言吃夜飯。師以棒趁出。師聞一老宿難親近。躬往相訪。才入方丈。宿便喝。師側掌曰。兩重公案。宿曰。過在甚麼
【現代漢語翻譯】 現代漢語譯本： （僧人）於是喝（一聲）。 （歸宗智常）禪師說：『老僧被你這一喝。』 僧人又喝（一聲）。 禪師說：『三喝四喝之後又如何？』 僧人無話可說。 禪師便打他說：『這掠虛漢（指虛張聲勢的人）！』 有個秀才拜訪禪師，自稱精通二十四家書法。 禪師用拄杖在空中點一點說：『會嗎？』 秀才茫然不知所措。 禪師說：『又說精通二十四家書法，《永字八法》也不認識。』 （歸宗智常禪師）上堂說法：『裂開也在我，捏聚也在我。』 當時有個僧人問：『如何是裂開？』 禪師說：『三九二十七，菩提（bodhi，覺悟）涅槃（nirvana，寂滅），真如（tathata，事物的本真狀態）解脫（vimoksha，解脫束縛），即心即佛（the mind itself is Buddha）。我且這麼說，你又怎麼說？』 （僧人）說：『我不是這麼說的。』 禪師說：『盞子撲落地，碟子成七片。』 （僧人）問：『如何是捏聚？』 禪師於是斂手而坐。 （有僧人）問：『教意（佛教的教義）祖意（祖師的意旨）是相同還是不同？』 禪師說：『青山自青山，白雲自白雲。』 （僧人）問：『如何是青山？』 禪師說：『還我一滴雨來。』 （僧人）說：『說不出來，請禪師說。』 禪師說：『法華（Lotus Sutra）鋒前陣，涅槃（Nirvana Sutra）句后收。』 （禪師）問僧人：『今年夏天在什麼地方？』 （僧人）說：『等待和尚有住處就說。』 禪師說：『狐非師子類，燈非日月明。』 （禪師）問僧人：『從什麼地方來？』 僧人瞪大眼睛看著他。 禪師說：『驢前馬後漢。』 （僧人）說：『請禪師鑑別。』 禪師說：『驢前馬後漢，道將一句來。』 僧人無言以對。 禪師看經的時候，陳操尚書問：『和尚看什麼經？』 禪師說：『金剛經（Diamond Sutra）。』 （陳操）說：『六朝翻譯，這當第幾次翻譯？』 禪師舉起經書說：『一切有為法，如夢泡幻影。』 （禪師）看經的時候，僧人問：『和尚看什麼經？』 禪師說：『涅槃經（Nirvana Sutra），茶毗品（關於火葬的章節）最在後面。』 （禪師）問僧人：『今年夏天在什麼地方？』 （僧人）說：『徑山。』 （禪師）說：『這吃夜飯漢（指不守規矩的人）！』 （僧人）說：『尊宿叢林（指大型寺院），為何說吃夜飯？』 禪師用棒子趕他出去。 禪師聽說一位老宿（指有經驗的僧人）難以親近，親自前去拜訪。 剛進入方丈室，老宿便喝（一聲）。 禪師側掌說：『兩重公案（指兩樁需要辨析的事件）。』 老宿說：『過在什麼？』
【English Translation】 English version: (The monk) then shouted '喝' (He). The Master (Guizong Zhichang) said: 'I, the old monk, have been shouted at by you.' The monk shouted again. The Master said: 'What happens after three or four shouts?' The monk was speechless. The Master then hit him, saying: 'You, the one who grabs at emptiness (referring to someone who makes empty boasts)!' A scholar visited the Master, claiming to be proficient in the calligraphy of twenty-four schools. The Master pointed in the air with his staff and said: 'Do you understand?' The scholar was at a loss. The Master said: 'You claim to be proficient in the calligraphy of twenty-four schools, yet you don't even recognize the Eight Principles of Yong character.' (Guizong Zhichang) ascended the Dharma hall and said: 'Splitting open is also in me, gathering together is also in me.' At that time, a monk asked: 'What is splitting open?' The Master said: 'Three nines are twenty-seven, Bodhi (覺悟, enlightenment), Nirvana (寂滅, extinction), Tathata (真如, the true nature of things), Vimoksha (解脫, liberation). I'll say it like this for now, how would you say it?' (The monk) said: 'I wouldn't say it like that.' The Master said: 'The cup falls to the ground, the plate breaks into seven pieces.' (The monk) asked: 'What is gathering together?' The Master then folded his hands and sat down. (A monk) asked: 'Are the teachings of the Buddha (教意) and the intentions of the Patriarchs (祖意) the same or different?' The Master said: 'The green mountains are naturally green mountains, the white clouds are naturally white clouds.' (The monk) asked: 'What are the green mountains?' The Master said: 'Return a drop of rain to me.' (The monk) said: 'I can't say, please Master say.' The Master said: 'The Lotus Sutra (法華) is at the front of the battle, the Nirvana Sutra (涅槃) gathers at the end of the sentence.' (The Master) asked the monk: 'Where were you this summer?' (The monk) said: 'I'll say when the Master has a place to stay.' The Master said: 'The fox is not the same kind as the lion, the lamp is not as bright as the sun and moon.' (The Master) asked the monk: 'Where do you come from?' The monk stared at him. The Master said: 'You are a donkey-before-horse person.' (The monk) said: 'Please Master discern.' The Master said: 'You are a donkey-before-horse person, say a sentence.' The monk had no reply. When the Master was reading the scriptures, Chen Cao, the Minister, asked: 'What scriptures are you reading, Master?' The Master said: 'The Diamond Sutra (金剛經).' (Chen Cao) said: 'Translated in the Six Dynasties, which translation is this?' The Master raised the scripture and said: 'All conditioned dharmas are like dreams, bubbles, illusions, and shadows.' (The Master) was reading the scriptures when a monk asked: 'What scriptures are you reading, Master?' The Master said: 'The Nirvana Sutra (涅槃經), the chapter on cremation (茶毗品) is at the very end.' (The Master) asked the monk: 'Where were you this summer?' (The monk) said: 'Jingshan.' (The Master) said: 'You, the one who eats evening meals (referring to someone who doesn't follow the rules)!' (The monk) said: 'In a venerable monastery (尊宿叢林), why do you say eating evening meals?' The Master chased him out with a stick. The Master heard that an old monk (老宿, referring to an experienced monk) was difficult to approach, so he personally went to visit him. As soon as he entered the abbot's room, the old monk shouted. The Master held out his palm and said: 'Two cases (兩重公案, referring to two incidents that need to be analyzed).' The old monk said: 'Where is the fault?'
處。師曰。這野狐精。便退。問僧。近離甚處。曰江西。師曰。踏破多少草鞋。僧無對。與講僧喫茶次。師曰。我救汝不得也。曰某甲不曉。乞師垂示。師拈油餅曰。這個是甚麼。曰色法。師曰。這入鑊湯漢。紫衣大德到禮拜。師拈帽子帶問曰。這個喚作甚麼。曰朝天帽。師曰。恁么則老僧不卸也。復問所習何業。曰唯識。師曰。作么生說。曰三界唯心。萬法唯識。師指門扇曰。這個是甚麼。曰是色法。師曰。簾前賜紫對御譚經。何得不持五戒。德無對。問某甲乍入叢林。乞師指示。師曰。你不解問。曰和尚作么生。師曰。放汝三十棒。自領出去。問教意請師提綱。師曰。但問將來與你道。曰請和尚道。師曰。佛殿里燒香。三門頭合掌。問如何是展演之言。師曰。量才補職。曰如何是不展演之言。師曰。伏惟尚饗。焦山借斧頭次。師呼童子。取斧來。童取斧至曰。未有繩墨。且斫粗。師便喝。又問童曰。作么生是你斫頭。童遂作斫勢。師曰。斫你老爺頭不得。師問秀才。先輩治甚經。才曰治易。師曰。易中道。百姓日用而不知。且道不知個甚麼。才曰。不知其道。師曰。作么生是道。才無對。僧問一氣還轉得一大藏教也無。師曰。有甚饆羅錘子快下將來。問如何是一代時教。師曰。上大人丘乙己。問如何是禪。師曰。
猛火著油煎。僧參。師曰。汝是新到否。曰是。師曰。且放下葛藤會么。曰不會。師曰。擔枷陳狀。自領出去。僧便出。師曰。來來。我實問你甚處來。曰江西。師曰。泐潭和尚在汝背後。怕你亂道見么。僧無對。問寺門前金剛。拓即乾坤大地。不拓即絲髮不逢。時如何。師曰。吽吽。我不曾見此。師卻問。先跳三千。倒退八百。你合作么生。曰諾。師曰。先責一紙罪狀好。便打。其僧擬出。師曰。來我共你葛藤。拓即乾坤大地。你且道。洞庭湖水深多少。曰不曾量度。師曰。洞庭湖又作么生。曰祇為今時。師曰。祇這葛藤尚不會。便打。問如何是觸途無滯底句。師曰。我不恁么道。曰師作么生道。師曰。箭過西天十萬里。卻向大唐國里等候。看華嚴經次。僧問。看甚麼經。師曰。大光明雲。青色光明雲。紫色光明雲。卻指面前曰。那邊是甚麼云。曰南邊是黑雲。師曰。今日須有雨。問以字不成。八字不是。是何章句。師彈指一聲曰。會么。曰不會。師曰。上來講贊無限勝因。蝦蟆𨁝跳上天。蚯蚓驀過東海。問僧。近離甚處。曰河北。師曰。彼中有趙州和尚。你曾到否。曰某甲近離彼中。師曰。趙州有何言句示徒。僧舉喫茶話。師乃呵呵大笑曰。慚愧。卻問趙州意作么生。曰祇是一期方便。師曰。苦哉。趙州被你將一
【現代漢語翻譯】 現代漢語譯本 猛火煎油，（有）僧人前來參拜。（趙州）禪師問道：『你是新來的嗎？』（僧人）答道：『是的。』禪師說：『暫且放下你的行李，會（參禪）嗎？』（僧人）答道：『不會。』禪師說：『（你這是）自己揹著枷鎖來陳述罪狀。』（然後命令侍者）『自己領他出去。』僧人便要出去。禪師說：『來來，我問你，你從哪裡來？』（僧人）答道：『江西。』禪師說：『泐潭（Lè Tán，禪師名）和尚在你背後，怕你胡說八道，你明白嗎？』僧人無言以對。 （又有僧人）問（趙州禪師）：『寺門前的金剛，拓開就是乾坤大地，不拓開就是一絲一毫也無法相遇，此時該如何是好？』禪師說：『吽吽（hōng hōng，佛教咒語），我不曾見過這樣的情況。』禪師反問道：『先跳三千丈，倒退八百步，你如何應對？』（僧人）答道：『諾（nuò，表示應允）。』禪師說：『先責罰你寫一張罪狀才好。』便要打他。那僧人想要逃出。禪師說：『來，我和你辯論一番。拓開就是乾坤大地，你且說說，洞庭湖水有多深？』（僧人）答道：『不曾測量過。』禪師說：『洞庭湖又怎麼樣呢？』（僧人）答道：『只是爲了現在這個時候。』禪師說：『僅僅是這（一點）道理你尚且不會，』便打了他。 （又有僧人）問：『如何是觸處無礙的語句？』禪師說：『我不這樣說。』（僧人）問：『禪師您怎麼說？』禪師說：『箭已飛過西天十萬里，卻在大唐國里等候。』（這時）正趕上（僧人）在看《華嚴經》（Huā Yán Jīng，佛教經典）。僧人問道：『看什麼經？』禪師說：『大光明雲，青色光明雲，紫色光明雲。』又指著面前說：『那邊是什麼云？』（僧人）答道：『南邊是黑雲。』禪師說：『今天一定要下雨。』 （又有僧人）問：『「以」字不成，「八」字不是，是什麼章句？』禪師彈指一聲說：『會嗎？』（僧人）答道：『不會。』禪師說：『上來講贊無限殊勝的因緣，蛤蟆跳上天，蚯蚓橫渡東海。』 （趙州禪師）問僧人：『最近從哪裡來？』（僧人）答道：『河北。』禪師說：『那裡有趙州（Zhào Zhōu，禪師自稱）和尚，你曾到過嗎？』（僧人）答道：『我最近從那裡來。』禪師說：『趙州有什麼言語開示徒弟？』僧人舉了「喫茶去」的話。禪師於是呵呵大笑說：『慚愧。』反問道：『趙州（說這話）是什麼意思？』（僧人）答道：『只是一種方便。』禪師說：『可悲啊！趙州被你用一（句話）就概括了。』
【English Translation】 English version A monk came to visit while oil was being fried vigorously. Master (Zhàozhōu) asked: 'Are you new here?' The monk replied: 'Yes.' Master said: 'Can you put down your baggage and understand (Zen)?' The monk replied: 'No.' Master said: 'You are carrying your own cangue to confess your crimes.' (Then he ordered the attendant) 'Lead him out.' The monk was about to leave. Master said: 'Come, come, I ask you, where do you come from?' The monk replied: 'Jiangxi.' Master said: 'Lè Tán (Zen master's name) is behind you, afraid that you will talk nonsense, do you understand?' The monk was speechless. (Another monk) asked (Master Zhàozhōu): 'The Vajra (Jīngāng, Buddhist guardian deity) in front of the temple gate, when expanded, is the universe, when not expanded, not even a hair can be met. What should be done at this time?' Master said: 'Hōng hōng (Buddhist mantra), I have never seen such a situation.' Master asked back: 'Jump three thousand zhang (unit of length), retreat eight hundred steps, how do you deal with it?' The monk replied: 'Nuò (indicating agreement).' Master said: 'It would be better to punish you to write a confession first.' Then he wanted to hit him. The monk wanted to escape. Master said: 'Come, let me argue with you. Expanding is the universe, tell me, how deep is the water in Dongting Lake?' The monk replied: 'Never measured.' Master said: 'What about Dongting Lake?' The monk replied: 'Just for this moment.' Master said: 'You don't even understand this (point),' and hit him. (Another monk) asked: 'What is the phrase that is unobstructed everywhere?' Master said: 'I don't say it that way.' The monk asked: 'How does Master say it?' Master said: 'The arrow has flown over ten thousand miles to the Western Heaven, but is waiting in the Tang Dynasty.' (At this time) the monk was reading the Avataṃsaka Sūtra (Huā Yán Jīng, Buddhist scripture). The monk asked: 'What sutra are you reading?' Master said: 'Great Bright Cloud, Blue Bright Cloud, Purple Bright Cloud.' Then pointing in front of him, he said: 'What is that cloud over there?' The monk replied: 'The black cloud is in the south.' Master said: 'It must rain today.' (Another monk) asked: '"以" (yǐ, using) is not formed, "八" (bā, eight) is not right, what is the chapter?' Master snapped his fingers and said: 'Do you understand?' The monk replied: 'No.' Master said: 'Come up and praise the infinite and wonderful causes, the toad jumps to the sky, the earthworm crosses the East Sea.' (Master Zhàozhōu) asked the monk: 'Where did you come from recently?' The monk replied: 'Hebei.' Master said: 'There is Master Zhàozhōu (Zen master referring to himself) there, have you been there?' The monk replied: 'I came from there recently.' Master said: 'What words does Zhàozhōu have to instruct his disciples?' The monk mentioned the words 'Go drink tea'. Master then laughed loudly and said: 'Ashamed.' He asked back: 'What does Zhàozhōu mean (by saying this)?' The monk replied: 'Just a convenient means.' Master said: 'Alas! Zhàozhōu is summarized by you in one (sentence).'
杓屎潑了也。便打。師卻問沙彌。你作么生會。彌便設拜。師亦打。其僧往沙彌處問。適來和尚打你作甚麼。彌曰。若不是我。和尚不打某甲。新到參方禮拜。師叱曰。阇黎因何偷常住果子吃。曰學人才到和尚。為甚麼道偷果子。師曰。贓物見在。問僧。近離甚處。曰仰山。師曰。五戒也不持。曰某甲甚麼處是妄語。師曰。這裡不著沙彌。師臨終召門人曰。此處緣息。吾當逝矣。乃跏趺而寂。郡人以香薪焚之。舍利如雨。乃收靈骨。塑像于寺。壽九十八。臘七十六。
杭州千頃山楚南禪師
福州張氏子。初參芙蓉。蓉見曰。吾非汝師。汝師江外黃檗是也。師禮辭。遂參黃檗。檗問。子未現三界影像時如何。師曰。即今豈是有邪。檗曰。有無且置。即今如何。師曰。非今古。檗曰。吾之法眼已在汝躬。住后。上堂。諸子設使解得三世佛教。如瓶注水。及得百千三昧。不如一念修無漏道。免被人天因果繫絆。時有僧問。無漏道如何修。師曰。未有阇黎時體取。曰未有某甲時。教誰體。師曰。體者亦無。問。如何是易。師曰。著衣吃飯。不用讀經看教。不用行道禮拜燒身煉頂。豈不易邪。曰如何是難。師曰。微有念生。便具五陰。三界輪迴生死。皆從汝一念生。所以佛教諸菩薩云。佛所護念。師雖應機無倦。而
【現代漢語翻譯】 現代漢語譯本：
把糞勺扔掉了，就打。禪師反過來問沙彌（小和尚）：『你作何理解？』沙彌便行禮拜。禪師也打他。那僧人去沙彌處問：『剛才和尚打你做什麼？』沙彌說：『如果不是我，和尚不會打我。』新來參學的僧人禮拜，禪師呵斥道：『你為何偷吃常住（寺院公有）的果子？』僧人說：『學人剛到和尚這裡，為什麼說我偷果子？』禪師說：『贓物就在眼前。』問僧人：『最近從哪裡來？』答：『仰山。』禪師說：『五戒也不持守。』答：『我哪裡說了妄語？』禪師說：『這裡不留沙彌。』禪師臨終時召集門人說：『此處的緣分已盡，我當離去。』於是結跏趺坐而逝。郡里的人用香木焚化他，舍利如雨般落下。於是人們收集他的靈骨，在寺里塑了他的像。享年九十八歲，僧臘七十六年。
杭州千頃山楚南禪師
是福州張氏之子。最初參訪芙蓉道楷禪師（人名，禪師）。芙蓉道楷禪師見到他說：『我不是你的老師，你的老師是江外的黃檗希運禪師（人名，禪師）。』楚南禪師行禮告辭，於是去參訪黃檗希運禪師。黃檗希運禪師問：『你未顯現三界影像時如何？』楚南禪師說：『現在難道是有嗎？』黃檗希運禪師說：『有無暫且不論，現在如何？』楚南禪師說：『非今非古。』黃檗希運禪師說：『我的法眼已在你身上。』住持寺院后，上堂說法：『各位，即使你們理解了三世佛教，如同用瓶子倒水一樣，並且獲得了成百上千的三昧（佛教中的一種定境），也不如一念修習無漏道（沒有煩惱的修行），免得被人天因果所束縛。』當時有僧人問：『無漏道如何修？』楚南禪師說：『在你還沒有成為阇黎（出家人的稱謂）時去體會。』僧人說：『在我還沒有成為某甲（自稱）時，教誰去體會？』楚南禪師說：『體會者也無。』問：『如何是易？』楚南禪師說：『穿衣吃飯，不用讀經看教，不用行道禮拜燒身煉頂，豈不是容易嗎？』問：『如何是難？』楚南禪師說：『稍微有一念生起，便具備五陰（色、受、想、行、識），三界輪迴生死，都從你這一念生起。所以佛教諸菩薩說，佛所護念。』楚南禪師雖然應機說法不知疲倦，但是
【English Translation】 English version:
He threw away the manure ladle and then struck him. The master then asked the novice (Shami): 'How do you understand this?' The novice then prostrated himself. The master struck him as well. The monk went to the novice and asked: 'What did the master hit you for just now?' The novice said: 'If it weren't for me, the master wouldn't have hit me.' A newly arrived monk came to pay respects. The master scolded him, saying: 'Why did you steal the fruit of the Sangha (Changzhu, the common property of the monastery) to eat?' The monk said: 'I have just arrived here, Master. Why do you say I stole fruit?' The master said: 'The stolen goods are right here.' He asked a monk: 'Where did you come from recently?' The monk replied: 'Yangshan.' The master said: 'You don't even uphold the five precepts.' The monk said: 'Where have I lied?' The master said: 'We don't keep novices here.' As he was dying, the master summoned his disciples and said: 'The affinity here is exhausted. I am about to depart.' Then he sat in the lotus position and passed away. The people of the district burned him with fragrant wood, and relics fell like rain. They then collected his spiritual bones and sculpted a statue of him in the temple. He lived to be ninety-eight years old, with seventy-six years as a monk.
Zen Master Chunan of Qianqing Mountain in Hangzhou
He was a son of the Zhang family of Fuzhou. He initially visited Furong Daokai (Rong, a person's name, a Zen master). Furong, seeing him, said: 'I am not your teacher. Your teacher is Huangbo Xiyun (Huangbo, a person's name, a Zen master) beyond the river.' The master bowed and took his leave, and then visited Huangbo. Huangbo asked: 'What is it like when you have not yet manifested the images of the three realms?' The master said: 'Is there such a thing now?' Huangbo said: 'Let's put aside existence and non-existence. What is it like now?' The master said: 'Neither ancient nor modern.' Huangbo said: 'My Dharma eye is already in your body.' After residing in the temple, he ascended the hall and said: 'All of you, even if you understand the Buddhism of the three worlds, like pouring water from a bottle, and attain hundreds of thousands of Samadhis (Sanmei, a state of meditative absorption in Buddhism), it is not as good as cultivating the unconditioned path (Wuloudao, practice without defilements) for a single moment, so as to avoid being bound by the karmic consequences of humans and gods.' At that time, a monk asked: 'How is the unconditioned path cultivated?' The master said: 'Apprehend it when there is no Jali (Chali, a term for a monk).' The monk said: 'When there is no so-and-so (Moujia, self-reference), who is taught to apprehend it?' The master said: 'The one who apprehends is also non-existent.' He asked: 'What is easy?' The master said: 'Wearing clothes and eating rice, without reading scriptures or studying teachings, without practicing the Way, bowing, burning the body, or refining the crown of the head, isn't it easy?' He asked: 'What is difficult?' The master said: 'As soon as a thought arises, the five skandhas (Wuyin, form, feeling, perception, volition, and consciousness) are complete, and the cycle of birth and death in the three realms all arise from your one thought. Therefore, the Buddha taught all Bodhisattvas, 'Protected and cherished by the Buddha.'' Although Zen Master Chunan responded to opportunities tirelessly, but
常寂然處定。或逾月。或浹旬。文德六年五月。遷化。塔于院之西隈。大順二年。宣州孫儒寇錢塘。發塔睹師。全身儼然。爪發俱長。拜謝而去。
福州烏石山靈觀禪師(時稱老觀)
尋常扄戶。人罕見之。唯一信士。每至食時。送供方開。一日雪峰伺便扣門。師開門。峰驀胸搊住曰。是凡是聖。師唾曰。這野狐精。便推出閉卻門。峰曰。也祇要識老兄。刬草次。問僧。汝何處去。曰西院禮拜安和尚去。時竹上有一青蛇。師指蛇曰。欲識西院老野狐精。祇這便是。師問西院。此一片地。堪著甚麼物。院曰。好著個無相佛。師曰。好片地。被兄放不凈污了也。引面次。僧參。師引面示之。僧便去。師至暮問小師。適來僧在何處。小師曰。當時便去也。師曰。是即是。祇得一橛。(玄覺云。甚麼處是少一橛)問。如何是佛。師出舌示之。其僧禮謝。師曰。住住。你見甚麼便禮拜。曰謝和尚慈悲出舌相示。師曰。老僧近日舌上生瘡。僧到敲門。行者開門便出去。僧入禮拜。問。如何是西來意。師曰。適來出去者。是甚麼人。僧擬近前。師便推出閉卻門。曹山行腳時。問如何是毗盧師。法身主。師曰。我若向你道。即別有也。曹山舉似洞山。山曰。好個話頭。祇欠進語。何不問為甚麼不道。曹卻來進前語。師曰。
【現代漢語翻譯】 現代漢語譯本： 常在寂靜之處入定。有時超過一個月，有時十天。文德六年五月，圓寂。塔建在寺院的西邊角落。大順二年，宣州的孫儒侵犯錢塘，打開塔觀看禪師。全身完好如初，指甲和頭髮都長長了。孫儒拜謝后離去。
福州烏石山靈觀禪師（當時被稱為老觀）
平時總是關著門，人們很少見到他。只有一位信徒，每次到吃飯的時候，送飯才開門。有一天，雪峰禪師趁機敲門。靈觀禪師打開門，雪峰禪師一把抓住他的胸口說：『是凡人還是聖人？』靈觀禪師朝他吐口水說：『你這野狐精！』便把他推出門外，關上了門。雪峰禪師說：『也只是想認識一下老兄。』一次在除草的時候，靈觀禪師問僧人：『你到哪裡去？』僧人說：『到西院禮拜安和尚去。』當時竹子上有一條青蛇，靈觀禪師指著蛇說：『想認識西院的老野狐精嗎？就是這個。』靈觀禪師問西院禪師：『這一片地，適合放什麼東西？』西院禪師說：『適合放一個無相佛（沒有具體形象的佛）。』靈觀禪師說：『好好的地，被你放不乾淨的東西弄髒了。』一次靈觀禪師在洗臉，有僧人來參拜。靈觀禪師把臉給他看。僧人就離開了。靈觀禪師到晚上問小沙彌：『剛才那個僧人在哪裡？』小沙彌說：『當時就走了。』靈觀禪師說：『是這樣，只是少了一截。（玄覺禪師說：什麼地方是少了一截？）』有人問：『什麼是佛？』靈觀禪師伸出舌頭給他看。那僧人禮拜感謝。靈觀禪師說：『住住，你看見什麼就禮拜？』僧人說：『感謝和尚慈悲，伸出舌相給我看。』靈觀禪師說：『老僧近日舌頭上生了瘡。』有僧人來敲門，行者（負責雜務的僧人）打開門就出去了。僧人進去禮拜，問：『什麼是西來意（禪宗的根本宗旨）？』靈觀禪師說：『剛才出去的那個人，是什麼人？』僧人想要靠近，靈觀禪師就把他推出門外，關上了門。曹山禪師行腳的時候，問：『什麼是毗盧師（宇宙本體佛）的法身主？』靈觀禪師說：『我如果告訴你，就變成另外的東西了。』曹山禪師把這話告訴洞山禪師，洞山禪師說：『好一句問話，只是缺少進一步的追問。為什麼不問他為什麼不說？』曹山禪師又回來進一步追問，靈觀禪師說：
【English Translation】 English version: He often entered into Samadhi (deep meditation) in a quiet place. Sometimes it lasted more than a month, sometimes ten days. In May of the sixth year of the Wende era, he passed away. His stupa (burial monument) was built in the western corner of the monastery. In the second year of the Dashun era, Sun Ru of Xuanzhou invaded Qiantang, opened the stupa and saw the Chan master. His entire body was intact, and his nails and hair had grown long. Sun Ru bowed in gratitude and left.
Chan Master Lingguan of Wushishan (Black Stone Mountain) in Fuzhou (at the time, he was called Old Guan)
He usually kept his door closed, and people rarely saw him. Only one devout believer would bring food at mealtime, and then the door would be opened. One day, Xuefeng (a Chan master) took the opportunity to knock on the door. Chan Master Lingguan opened the door, and Xuefeng grabbed his chest and said, 'Is he a mortal or a sage?' Chan Master Lingguan spat at him and said, 'You wild fox spirit!' Then he pushed him out and closed the door. Xuefeng said, 'I just wanted to get to know you, old brother.' Once, while weeding, Chan Master Lingguan asked a monk, 'Where are you going?' The monk said, 'I am going to the West Courtyard to pay respects to Abbot An.' At that time, there was a green snake on the bamboo. Chan Master Lingguan pointed to the snake and said, 'Do you want to know the old wild fox spirit of the West Courtyard? This is it.' Chan Master Lingguan asked the Chan master of the West Courtyard, 'What is this piece of land suitable for?' The Chan master of the West Courtyard said, 'It is suitable for placing a Nirakara Buddha (formless Buddha).' Chan Master Lingguan said, 'Such a good piece of land has been defiled by you with unclean things.' Once, Chan Master Lingguan was washing his face when a monk came to pay respects. Chan Master Lingguan showed him his face. The monk then left. In the evening, Chan Master Lingguan asked the young novice, 'Where is the monk who came earlier?' The young novice said, 'He left at that time.' Chan Master Lingguan said, 'That's right, but it's missing a piece. (Chan Master Xuanjue said: Where is the missing piece?)' Someone asked, 'What is Buddha?' Chan Master Lingguan stuck out his tongue to show him. The monk bowed and thanked him. Chan Master Lingguan said, 'Stop, stop. What did you see that you are bowing to?' The monk said, 'Thank you, Master, for compassionately showing me your tongue.' Chan Master Lingguan said, 'This old monk has sores on his tongue these days.' A monk came to knock on the door, and the attendant (monk in charge of chores) opened the door and went out. The monk entered, bowed, and asked, 'What is the meaning of Bodhidharma's coming from the West (the fundamental principle of Zen Buddhism)?' Chan Master Lingguan said, 'Who was the person who went out just now?' The monk tried to approach, but Chan Master Lingguan pushed him out and closed the door. When Chan Master Caoshan was traveling, he asked, 'What is the Dharmakaya (Dharma body) master of Vairocana Buddha (the universal Buddha)?' Chan Master Lingguan said, 'If I tell you, it will become something else.' Chan Master Caoshan told this to Chan Master Dongshan, who said, 'A good question, but it lacks further inquiry. Why didn't you ask him why he wouldn't say?' Chan Master Caoshan came back and asked further, Chan Master Lingguan said:
若言我不道。即啞卻我口。若言我道。即謇卻我舌。曹山歸舉似洞山。山深肯之。
杭州羅漢院宗徹禪師
湖州吳氏子。上堂。僧問。如何是祖師西來意。師曰。骨剉也。(師對機多用此語。時號骨剉和尚)問如何是南宗北宗。師曰心為宗。曰還看教也無。師曰。教是心。問性地多昏。如何了悟。師曰。煩云風捲太虛廓清。曰如何得明去。師曰。一輪皎潔。萬里騰光。
相國裴休居士
字公美。河東聞喜人也。守新安日。屬運禪師初于嶺南黃檗山舍眾。入大安精舍。混跡勞侶。掃灑殿堂。公入寺燒香。主事祇接。因觀壁畫乃問。是何圖相。主事對曰。高僧真儀。公曰。真儀可觀。高僧何在。主事無對。公曰。此間有禪人否。曰近有一僧投寺執役。頗似禪者。公曰。可請來詢問得否。於是遽尋檗至。公睹之欣然曰。休適有一問。諸德吝辭。今請上人代酬一語。檗曰。請相公垂問。公舉前話。檗朗聲曰。裴休。公應諾。檗曰。在甚麼處。公當下知旨。如獲髻珠。曰。吾師真善知識也。示人克的若是。何故汩沒於此乎。寺眾愕然。自此延入府署執弟子禮。屢辭不已。復堅請住黃檗山。薦興祖道。有暇即躬入山頂謁。或渴聞玄論。即請入州中。公既通徹祖意。復博綜教相。諸方禪學。咸謂裴相不浪出
【現代漢語翻譯】 現代漢語譯本： 如果說我沒有說，那就是堵住我的嘴巴；如果說我說了，那就是讓我說話結巴。曹山（Caoshan，人名）把這件事告訴洞山（Dongshan，人名），洞山深深地認可了。
杭州羅漢院宗徹禪師（Zongche，人名）
湖州吳氏子。上堂。僧人問道：『如何是祖師西來意？』禪師說：『骨剉也。』（禪師隨機應變多用這句話，當時號稱骨剉和尚）問道：『如何是南宗北宗？』禪師說：『心為宗。』問道：『還看教義嗎？』禪師說：『教義就是心。』問道：『自性心地多昏昧，如何才能了悟？』禪師說：『煩惱的云被風吹散，廣闊的天空變得清朗。』問道：『如何才能明白？』禪師說：『一輪明月皎潔，照亮萬里。』
相國裴休居士（Pei Xiu，人名）
字公美，河東聞喜人。擔任新安長官時，正逢運禪師（Yun，人名）最初在嶺南黃檗山（Huangbo Mountain，地名）離開大眾，進入大安精舍（Da'an Monastery，地名），混在勞作的僧侶中，打掃殿堂。裴休進入寺廟燒香，主事僧人接待。裴休看到墻上的畫像就問：『這是什麼圖畫？』主事僧人回答說：『高僧的畫像。』裴休說：『畫像可以看，高僧在哪裡？』主事僧人無言以對。裴休說：『這裡有禪人嗎？』主事僧人說：『最近有一個僧人來寺廟做雜役，很像禪者。』裴休說：『可以請他來問話嗎？』於是立刻找到黃檗禪師。裴休見到他很高興，說：『我剛才有一個問題，各位都不肯回答，現在請上人代為回答一句。』黃檗禪師說：『請相公提問。』裴休舉起之前的問題。黃檗禪師大聲說：『裴休！』裴休應諾。黃檗禪師說：『在什麼地方？』裴休當下明白了他的意思，如同得到了髮髻上的寶珠，說：『我的老師真是善知識啊！指示人如此透徹。為什麼要埋沒在這裡呢？』寺廟裡的人都很驚訝。從此裴休把他請到府署，行弟子之禮，多次辭謝都不允許。又堅決請求他住在黃檗山，推薦他振興祖師之道。有空就親自到山頂拜謁，或者渴望聽聞玄妙的理論，就請他到州里。裴休既通達了祖師的意旨，又廣泛地研究了教義，各地的禪學之人都說裴相不是隨便出仕的。
【English Translation】 English version: If I say I haven't spoken, then shut my mouth; if I say I have spoken, then make me stammer. Caoshan (Caoshan, a person's name) related this to Dongshan (Dongshan, a person's name), and Dongshan deeply affirmed it.
Chan Master Zongche (Zongche, a person's name) of Luohan Monastery in Hangzhou
A son of the Wu family from Huzhou. In an assembly, a monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Bone-crushing!' (The Master often used this phrase in response to situations, and was known as the 'Bone-Crushing Monk' at the time.) Asked, 'What is the Southern School and the Northern School?' The Master said, 'Mind is the school.' Asked, 'Do you still look at the teachings?' The Master said, 'The teachings are the mind.' Asked, 'If the nature of the mind is often obscured, how can one attain enlightenment?' The Master said, 'The clouds of affliction are blown away by the wind, and the vast sky becomes clear.' Asked, 'How can one gain clarity?' The Master said, 'A bright moon shines, illuminating ten thousand miles.'
Layman Pei Xiu (Pei Xiu, a person's name), the State Minister
His courtesy name was Gongmei, and he was from Wenxi in Hedong. While serving as the magistrate of Xin'an, he encountered Chan Master Yun (Yun, a person's name) who had initially left the assembly at Huangbo Mountain (Huangbo Mountain, a place name) in Lingnan and entered Da'an Monastery (Da'an Monastery, a place name), mingling with the working monks and sweeping the halls. Pei Xiu entered the temple to burn incense, and the abbot received him. Observing the paintings on the wall, he asked, 'What are these pictures?' The abbot replied, 'Portraits of eminent monks.' Pei Xiu said, 'The portraits are visible, but where are the eminent monks?' The abbot was speechless. Pei Xiu said, 'Are there any Chan practitioners here?' The abbot said, 'Recently, a monk came to the temple to do chores, and he seems like a Chan practitioner.' Pei Xiu said, 'Can you invite him for questioning?' So they immediately found Chan Master Huangbo. Pei Xiu was delighted to see him and said, 'I had a question earlier, but no one was willing to answer. Now, I ask the Venerable One to answer it for me.' Chan Master Huangbo said, 'Please, Minister, ask your question.' Pei Xiu repeated his previous question. Chan Master Huangbo loudly exclaimed, 'Pei Xiu!' Pei Xiu responded. Chan Master Huangbo said, 'Where is he?' Pei Xiu immediately understood his meaning, as if he had found a jewel in his hair, and said, 'My teacher is truly a good advisor! He instructs people so thoroughly. Why are you hiding here?' The people in the temple were astonished. From then on, Pei Xiu invited him to his official residence and treated him as a disciple, but he repeatedly declined. He then firmly requested him to stay at Huangbo Mountain, recommending him to revitalize the ancestral way. Whenever he had time, he would personally visit him at the top of the mountain, or if he desired to hear profound theories, he would invite him to the city. Pei Xiu, having understood the meaning of the Patriarch and extensively studied the teachings, was praised by Chan scholars everywhere, who said that Minister Pei did not serve in vain.
黃檗之門也。至遷鎮宣城。還思瞻禮。亦創精藍。迎請居之。雖圭峰該通禪講為裴之所重。未若歸心於黃檗而傾竭服膺者也。又撰圭峰碑云。休與師於法為昆仲。于義為交友。于恩為善知識。于教為內外護。斯可見矣。仍集黃檗語要。親書序引冠于編首。留鎮山門。又親書大藏經五百函號。迄今寶之。又圭峰禪師。著禪源詮。原人論。及圓覺經疏。注法界觀。皆為之序。公篤志內典。深入法會。有發願文。傳於世。
長慶安禪師法嗣
益州大隨法真禪師
梓州王氏子。妙齡夙悟。決志尋師。于慧義寺出家。圓具后南遊。初見藥山道吾云巖洞山。次至嶺外大溈會下。數載食不至充。臥不求暖。清苦煉行。操履不群。溈深器之。一日問曰。阇黎在老僧。此間不曾問一轉話。師曰。教某甲向甚麼處下口。溈曰。何不道。如何是佛。師便作手勢掩溈口。溈嘆曰。子真得其髓。從此名傳四海。爾後還蜀寄錫天彭堋口山龍懷寺。于路旁煎茶普施三年。因往後山見一古院。號大隨。群峰矗秀。澗水清冷。中有一樹。圍四丈餘。南開一門。中空無礙。不假斤斧自然一庵。時目為木禪庵。師乃居之十餘載。影不出山。聲聞于外。四方玄學千里趨風。蜀主欽尚。遣使屢徴。師皆辭以老病。署神照大師。上堂。此性本來清
【現代漢語翻譯】 現代漢語譯本： 這是黃檗（Huangbo，人名，一位禪師）門下的人。他到了遷鎮宣城，仍然思念瞻仰黃檗，也建立了精藍（jinglan，寺廟），迎請黃檗居住。雖然圭峰（Guifeng，人名，一位禪師）精通禪宗和講經，被裴（Pei，人名）所器重，但（休）歸心於黃檗，傾盡全力服膺黃檗，遠不如圭峰。又撰寫了圭峰碑文說：『休與老師在佛法上是昆仲，在道義上是交友，在恩情上是善知識，在教化上是內外護法。』這就可以看出來了。仍然收集了《黃檗語要》，親自書寫序言放在書的開頭，留在鎮山門。又親自書寫大藏經五百函的編號，直到今天還被珍藏。圭峰禪師還為《禪源詮》、《原人論》和《圓覺經疏》、《注法界觀》作序。他篤志于內典，深入佛法，有發願文流傳於世。
長慶安禪師（Changqing An Chanshi）的法嗣
益州大隨法真禪師（Yizhou Dasui Fazhen Chanshi）
梓州王氏之子，年少時就很有悟性，決心尋找老師。在慧義寺（Huiyi Temple）出家，圓滿受戒后南遊。最初拜訪了藥山（Yaoshan，地名）、道吾（Daowu，人名）、云巖（Yunyan，地名）、洞山（Dongshan，地名），後來到了嶺外大溈（Lingwai Dawei，地名）門下。數年間，常常吃不飽，睡覺不求溫暖，清苦修行，品行與衆不同。大溈很器重他。一天問道：『阇黎（Sheli，梵語，意為「學僧」）在我這裡，不曾問過一句佛法。』禪師說：『教我向什麼地方開口呢？』大溈說：『為什麼不問，什麼是佛？』禪師就做了個手勢摀住大溈的嘴。大溈讚歎說：『你真得到了佛法的精髓。』從此名聲傳遍四海。之後回到蜀地，寄居在天彭堋口山龍懷寺（Tianpeng Pengkou Shan Longhuai Temple）。在路旁煮茶普遍施捨三年。因為前往後山，見到一座古老的寺院，名叫大隨（Dasui，寺名）。群峰聳立秀麗，澗水清澈寒冷，中間有一棵樹，樹圍四丈多，南面開了一個門，中間空無阻礙，不借助斧頭自然形成一個庵。當時稱之為木禪庵（Mushan An）。禪師於是居住在那裡十多年，身影不出山，名聲傳到外面。四方玄學之士千里迢迢前來學習，蜀主欽佩仰慕，多次派使者徵召，禪師都以年老多病為由推辭。蜀主賜予他『神照大師（Shenzhao Dashi）』的稱號。上堂開示說：『此性本來清凈……』
【English Translation】 English version: This is a disciple of Huangbo (Huangbo, a Chan master). He went to Qianzhen Xuancheng, still longing to pay homage to Huangbo, and also built a Jinglan (Jinglan, a temple), inviting Huangbo to reside there. Although Guifeng (Guifeng, a Chan master) was proficient in Chan and Sutra lectures and was valued by Pei (Pei, a person's name), (Xiu)'s devotion to Huangbo and his wholehearted adherence to Huangbo were far inferior to Guifeng's. He also wrote the Guifeng Stele inscription, saying: 'Xiu and the teacher are brothers in Dharma, friends in righteousness, good teachers in kindness, and internal and external protectors in teaching.' This can be seen. He still collected 'Huangbo's Essential Sayings', personally wrote a preface and placed it at the beginning of the book, leaving it at the mountain gate. He also personally wrote the numbers for five hundred cases of the Great Treasury Sutra, which are still treasured today. Chan Master Guifeng also wrote prefaces for 'Chan Source Explanation', 'On the Origin of Man', 'Commentary on the Perfect Enlightenment Sutra', and 'Notes on the Realm of Dharma Contemplation'. He was devoted to the inner scriptures and deeply involved in the Dharma assembly, and a vow he made has been passed down to the world.
Successor of Chan Master Changqing An (Changqing An Chanshi)
Chan Master Fazhen of Dasui in Yizhou (Yizhou Dasui Fazhen Chanshi)
He was the son of the Wang family in Zizhou. He was enlightened at a young age and determined to seek a teacher. He became a monk at Huiyi Temple (Huiyi Temple), and after fully receiving the precepts, he traveled south. He first visited Yaoshan (Yaoshan, a place name), Daowu (Daowu, a person's name), Yunyan (Yunyan, a place name), and Dongshan (Dongshan, a place name), and later went to Lingwai Dawei (Lingwai Dawei, a place name). For several years, he often did not have enough to eat and did not seek warmth when sleeping, practicing diligently in purity and hardship, and his conduct was extraordinary. Dawei valued him greatly. One day, he asked: 'Shamen (Sheli, Sanskrit, meaning 'student monk') has never asked a question of Dharma here with me.' The Chan master said: 'Where should I start?' Dawei said: 'Why not ask, what is Buddha?' The Chan master then made a gesture to cover Dawei's mouth. Dawei exclaimed: 'You have truly obtained the essence of the Dharma.' From then on, his name spread throughout the world. Later, he returned to Shu and resided at Longhuai Temple (Tianpeng Pengkou Shan Longhuai Temple) on Tianpeng Pengkou Mountain. He brewed tea by the roadside and gave it away for three years. Because he went to the back mountain, he saw an ancient temple called Dasui (Dasui, temple name). The peaks were towering and beautiful, and the stream was clear and cold. In the middle was a tree with a circumference of more than four zhang, with a door opening to the south, empty and unobstructed in the middle, naturally forming a hermitage without the aid of axes. At that time, it was called the Wooden Chan Hermitage (Mushan An). The Chan master then lived there for more than ten years, his figure never leaving the mountain, and his name spread outside. Scholars of metaphysics from all directions came from thousands of miles to study, and the Lord of Shu admired him and sent envoys to summon him many times, but the Chan master declined on the grounds of old age and illness. The Lord of Shu bestowed upon him the title 'Great Master Shenzhao (Shenzhao Dashi)'. In his Dharma talk, he said: 'This nature is originally pure...'
凈。具足萬德。但以染凈二緣而有差別故。諸聖悟之。一向凈用。而成覺道。凡夫迷之。一向染用。沒溺輪迴。其體不二。故般若云。無二無二分。無別無斷故。僧問。劫火洞然。大千俱壞。未審這個壞不壞。師曰壞。曰恁么則隨他去也。師曰。隨他去。僧不肯。後到投子。舉前話。子遂裝香遙禮曰。西川古佛出世。謂其僧曰。汝速回去懺悔。僧回大隨。師已歿。僧再至投子。子亦遷化。問如何是大人相。師曰。肚上不貼榜。問僧。甚處去。曰西山住庵去。師曰。我向東山頭喚汝。汝便來得么。曰不然。師曰。汝住庵未得。問生死到來時如何。師曰。遇茶喫茶。遇飯吃飯。曰誰受供養。師曰。合取缽盂。庵側有一龜。僧問。一切眾生皮里骨。這個眾生為甚骨里皮。師拈草履覆龜背上。僧無語。問如何是諸佛法要。師舉拂子曰。會么。曰不會。師曰。麈尾拂子。問如何是學人自己。師曰。是我自己。曰為甚麼卻是和尚自己。師曰。是汝自己。問如何是大隨一面事。師曰。東西南北。問佛法遍在一切處。教學人向甚麼處駐足。師曰。大海從魚躍。長空任鳥飛。問父子至親岐路各別時如何。師曰為有父子。問如何是無縫塔。師曰。高五尺。曰學人不會。師曰。鶻侖磚。問和尚百年後。法付何人。師曰。露柱火爐。曰還受也無
【現代漢語翻譯】 現代漢語譯本 凈（清凈）。具足萬德（具備萬種功德）。但因為染凈兩種因緣而有差別。諸聖（各位聖人）領悟了它，一向以清凈之心運用，從而成就覺悟之道。凡夫（普通人）迷惑於它，一向以染污之心運用，沉溺於輪迴之中。它的本體沒有分別。所以《般若經》說：『無二無二分，無別無斷。』 有僧人問：『劫火洞然（世界末日的火焰燃燒），大千世界（整個宇宙）都毀壞了，請問這個（指自性）壞不壞？』 大隨禪師說：『壞。』 僧人說：『既然如此，那麼就隨它去吧？』 大隨禪師說：『隨它去。』 這個僧人不肯領悟，後來到了投子禪師那裡，舉了之前的話。 投子禪師於是點燃香，遙遙禮拜說：『西川（指大隨禪師）的古佛出世了。』並對那個僧人說：『你快回去懺悔。』 僧人回到大隨禪師那裡，大隨禪師已經圓寂了。 僧人再次到投子禪師那裡，投子禪師也已經圓寂。 有僧人問：『如何是大人相（如何是具有大智慧的人的境界）？』 大隨禪師說：『肚上不貼榜（沒有固定的標籤或執著）。』 有僧人問：『你到哪裡去？』 僧人說：『到西山住庵（隱居）去。』 大隨禪師說：『我向東山頭呼喚你，你能立刻過來嗎？』 僧人說：『不能。』 大隨禪師說：『你還沒有真正懂得住庵的真諦。』 有僧人問：『生死到來時如何（面臨生死時該怎麼辦）？』 大隨禪師說：『遇茶喫茶，遇飯吃飯（順其自然，不執著）。』 僧人說：『誰接受供養？』 大隨禪師說：『合取缽盂（收起你的分別心）。』 庵的旁邊有一隻烏龜，僧人問：『一切眾生都是皮里骨（皮包著骨頭），這隻烏龜為什麼是骨里皮（骨頭包著皮）？』 大隨禪師拿起草鞋覆蓋在烏龜背上，僧人無話可說。 有僧人問：『如何是諸佛法要（什麼是諸佛法的精要）？』 大隨禪師舉起拂子說：『會么（明白嗎）？』 僧人說：『不會。』 大隨禪師說：『麈尾拂子（這就是拂子）。』 有僧人問：『如何是學人自己（什麼是學人真正的自己）？』 大隨禪師說：『是我自己。』 僧人說：『為什麼卻是和尚自己？』 大隨禪師說：『是汝自己（就是你自己的）。』 有僧人問：『如何是大隨一面事（什麼是大隨禪師的獨特之處）？』 大隨禪師說：『東西南北（無處不在）。』 有僧人問：『佛法遍在一切處，教學人向甚麼處駐足（佛法無處不在，學人應該在哪裡落腳）？』 大隨禪師說：『大海從魚躍，長空任鳥飛（隨處自在，無拘無束）。』 有僧人問：『父子至親岐路各別時如何（父子至親在岔路口分別時該怎麼辦）？』 大隨禪師說：『為有父子（因為有父子關係）。』 有僧人問：『如何是無縫塔（什麼是沒有縫隙的塔）？』 大隨禪師說：『高五尺。』 僧人說：『學人不會（學人不明白）。』 大隨禪師說：『鶻侖磚（囫圇一塊磚）。』 有僧人問：『和尚百年後，法付何人（和尚圓寂后，將佛法傳給誰）？』 大隨禪師說：『露柱火爐（無情之物）。』 僧人說：『還受也無（它們能接受嗎）？』
【English Translation】 English version Pure (free from defilement). Complete with myriad virtues (possessing all kinds of merits). Differences arise only due to the two conditions of defilement and purity. The sages (all the saints) awaken to it, using it purely and directly to achieve the path of enlightenment. Ordinary people (common people) are deluded by it, using it defilement and directly, drowning in the cycle of reincarnation. Its essence is not dual. Therefore, the Prajna Sutra says: 'No duality, no division, no difference, no cessation.' A monk asked: 'When the fire of the kalpa (the fire of the end of the world) blazes, and the entire universe (the entire cosmos) is destroyed, I wonder if this (referring to self-nature) is destroyed or not?' Chan Master Dasui said: 'Destroyed.' The monk said: 'If so, then let it go with it?' Chan Master Dasui said: 'Let it go with it.' The monk did not understand, and later went to Chan Master Touzi and mentioned the previous conversation. Chan Master Touzi then lit incense and bowed remotely, saying: 'The ancient Buddha of Xichuan (referring to Chan Master Dasui) has appeared in the world.' And he said to the monk: 'Hurry back and repent.' The monk returned to Chan Master Dasui, but Chan Master Dasui had already passed away. The monk went to Chan Master Touzi again, but Chan Master Touzi had also passed away. A monk asked: 'What is the appearance of a great person (what is the state of a person with great wisdom)?' Chan Master Dasui said: 'No labels on the belly (no fixed labels or attachments).' A monk asked: 'Where are you going?' The monk said: 'Going to live in a hermitage (retreat) in the Western Mountains.' Chan Master Dasui said: 'If I call you from the top of the Eastern Mountain, can you come immediately?' The monk said: 'No.' Chan Master Dasui said: 'You have not yet truly understood the essence of living in a hermitage.' A monk asked: 'What to do when life and death arrive (what to do when facing life and death)?' Chan Master Dasui said: 'Drink tea when tea is available, eat rice when rice is available (be natural, without attachment).' The monk said: 'Who receives the offerings?' Chan Master Dasui said: 'Put away your alms bowl (put away your discriminating mind).' There was a turtle next to the hermitage. The monk asked: 'All sentient beings are skin over bone, why is this turtle bone over skin?' Chan Master Dasui picked up a straw sandal and covered it on the turtle's back. The monk was speechless. A monk asked: 'What is the essence of all Buddhas' teachings (what is the essence of the Buddhas' teachings)?' Chan Master Dasui raised his whisk and said: 'Do you understand?' The monk said: 'No.' Chan Master Dasui said: 'A deer-tail whisk (this is a whisk).' A monk asked: 'What is the student's own self (what is the student's true self)?' Chan Master Dasui said: 'It is my own self.' The monk said: 'Why is it the abbot's own self?' Chan Master Dasui said: 'It is your own self (it is your own self).' A monk asked: 'What is the unique thing about Dasui (what is unique about Chan Master Dasui)?' Chan Master Dasui said: 'East, west, south, north (everywhere).' A monk asked: 'The Buddha-dharma is everywhere, where should the student stand (the Buddha-dharma is everywhere, where should the student stand)?' Chan Master Dasui said: 'The sea allows fish to leap, the sky allows birds to fly (be free everywhere, without restraint).' A monk asked: 'What to do when father and son, though close, part ways at a crossroads (what to do when father and son, though close, part ways at a crossroads)?' Chan Master Dasui said: 'Because there is a father-son relationship.' A monk asked: 'What is a seamless pagoda (what is a pagoda without seams)?' Chan Master Dasui said: 'Five feet tall.' The monk said: 'The student does not understand.' Chan Master Dasui said: 'A whole brick.' A monk asked: 'After the abbot passes away, to whom will the Dharma be entrusted (after the abbot passes away, to whom will the Buddha-dharma be passed on)?' Chan Master Dasui said: 'A pillar and a stove (inanimate objects).' The monk said: 'Can they receive it?'
。師曰。火爐露柱。行者領眾參。師問。參得底人。喚東作甚麼。曰不可喚作東。師咄曰。臭驢漢。不喚作東。喚作甚麼。者無語。問如何是和尚家風。師曰。赤土畫簸箕。曰未審此理如何。師曰。簸箕有唇。米跳不出。問僧。講甚麼教法。曰百法論。師拈杖曰。從何而起。曰從緣而起。師曰。苦哉苦哉。問僧。甚處去。曰。峨嵋禮普賢去。師舉拂子曰。文殊普賢。總在這裡。僧作圓相。拋向后。乃禮拜。師喚侍者。取一貼茶與這僧。眾僧參次。師以口作患風勢曰。還有人醫得吾口么。眾僧競送藥以至。俗士聞之。亦多送藥。師並不受。七日後。師自摑口令正乃曰。如許多時。鼓這兩片皮。至今無人醫得。即端坐而逝。
韶州靈樹如敏禪師
閩人也。廣主劉氏。奕世欽重。署知聖大師。僧問。佛法至理如何。師展手而已。問如何是和尚家風。師曰。千年田八百主。曰如何是千年田八百主。師曰。郎當屋舍沒人修。問如何是西來意。師曰。童子莫徭兒。曰乞師指示。師曰。汝從䖍州來。問是甚麼得恁么難會。師曰。火官頭上風車子。有尼送瓷缽與師。師拓起問曰。這個出在甚麼。曰出在定州。(法燈別云。不遽此間)師乃撲破。尼無對。(保福代云。欺敵者亡)問和尚年多少。師曰。今日生來朝死。又問。
【現代漢語翻譯】 現代漢語譯本： 師父說：『火爐和露柱。』 行者帶領大眾參悟。 師父問：『參悟到的人，叫東是什麼？』 僧人回答：『不可叫作東。』 師父呵斥道：『臭驢漢！不叫作東，叫作什麼？』 僧人無語。 問：『如何是和尚的家風？』 師父說：『赤土上畫簸箕。』 問：『不知此理如何？』 師父說：『簸箕有唇，米跳不出去。』 問僧人：『講什麼教法？』 僧人回答：『百法論。』 師父拿起禪杖說：『從何而起？』 僧人回答：『從緣而起。』 師父說：『苦哉苦哉！』 問僧人：『去哪裡？』 僧人回答：『去峨嵋山禮拜普賢菩薩。』(Puxian Pusa) 師父舉起拂塵說：『文殊菩薩(Wenshu Pusa)、普賢菩薩(Puxian Pusa)，總在這裡。』 僧人作圓相，拋向身後，然後禮拜。 師父叫侍者：『取一貼茶給這位僧人。』 眾僧參拜之後，師父用口作出患風病的樣子說：『還有人能醫治我的口嗎？』 眾僧爭相送藥，甚至俗人聽說了，也多有送藥來的。 師父都不接受。 七日後，師父自己打自己的嘴巴，使其端正，然後說：『這麼長時間，鼓動這兩片皮，至今無人能醫治。』 隨即端坐而逝。
韶州靈樹如敏禪師
是閩地人。廣主劉氏，世代欽佩尊重他，署名為知聖大師。 僧人問：『佛法至理如何？』 師父只是展開手而已。 問：『如何是和尚的家風？』 師父說：『千年田，八百主。』 問：『如何是千年田，八百主？』 師父說：『郎當屋舍沒人修。』 問：『如何是西來意？』 師父說：『童子莫徭兒。』 問：『乞求師父指示。』 師父說：『你從虔州來。』 問：『是什麼這麼難以領會？』 師父說：『火官頭上的風車子。』 有尼姑送瓷缽給師父，師父托起瓷缽問道：『這個出自哪裡？』 回答說：『出自定州。』(法燈另說：『不一定是這裡』)師父就摔破了瓷缽，尼姑無言以對。(保福代答說：『欺騙敵人的人會滅亡』) 問：『和尚您多少歲了？』 師父說：『今日生來朝死。』 又問。
【English Translation】 English version: The master said, 'Fireplace and dew pillar.' The practitioner led the assembly to contemplate. The master asked, 'Those who have comprehended, what do they call 'east'?' The monk replied, 'It cannot be called 'east'.' The master scolded, 'Stupid donkey! If not called 'east', what is it called?' The monk was speechless. Asked, 'What is the family style of the abbot?' The master said, 'Drawing a winnowing fan on red earth.' Asked, 'How is this principle understood?' The master said, 'The winnowing fan has a lip, and the rice cannot jump out.' Asked a monk, 'What teachings do you lecture on?' The monk replied, 'The Hundred Dharmas Treatise.' The master picked up his staff and said, 'From where does it arise?' The monk replied, 'It arises from conditions.' The master said, 'How painful, how painful!' Asked a monk, 'Where are you going?' The monk replied, 'Going to Mount Emei to pay respects to Samantabhadra Bodhisattva (Puxian Pusa).' The master raised his whisk and said, 'Manjusri Bodhisattva (Wenshu Pusa) and Samantabhadra Bodhisattva (Puxian Pusa) are all here.' The monk made a circular gesture, threw it behind him, and then prostrated. The master called to the attendant, 'Bring a packet of tea to this monk.' After the monks paid their respects, the master made a gesture with his mouth as if suffering from a wind disease, saying, 'Is there anyone who can cure my mouth?' The monks competed to send medicine, and even laypeople, hearing of it, sent medicine. The master did not accept any of it. Seven days later, the master slapped his own mouth to straighten it and said, 'For so long, these two flaps of skin have been drumming, and no one has been able to cure it.' Then he sat upright and passed away.
Chan Master Rumin of Lingshu in Shaozhou
He was a native of Min. Liu, the ruler of Guang, revered and respected him for generations, and appointed him as the Great Master Zhishèng. A monk asked, 'What is the ultimate truth of the Buddha Dharma?' The master simply spread out his hand. Asked, 'What is the family style of the abbot?' The master said, 'A thousand-year field, eight hundred owners.' Asked, 'What is a thousand-year field, eight hundred owners?' The master said, 'Dilapidated houses, no one repairs them.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'A young boy, a Mo Yao child.' Asked, 'I beg the master to instruct me.' The master said, 'You come from Qianzhou.' Asked, 'What is it that is so difficult to understand?' The master said, 'A windmill on the head of the fire official.' A nun sent a porcelain bowl to the master. The master held up the porcelain bowl and asked, 'Where does this come from?' Replied, 'It comes from Dingzhou.' (Fadeng said separately, 'Not necessarily from here.') The master then smashed the porcelain bowl, and the nun was speechless. (Baofu replied on her behalf, 'He who deceives the enemy will perish.') Asked, 'How old are you, Abbot?' The master said, 'Born today, die tomorrow.' Asked again.
和尚生緣甚麼處。師曰。日出東。月落西。師四十餘年。化被嶺表。頗有異跡。廣主將興兵。躬入院請師決臧否。師已先知。怡然坐化。主怒知事曰。和尚何時得疾。對曰。不曾有疾。適封一函子。令呈大王。主開函得一帖子云。人天眼目堂中上座。主悟師旨。遂寢兵乃召第一座。開堂說法。(即雲門也)龕塔葬儀。廣主具辦。謚靈樹禪師。真身塔焉。
福州靈云志勤禪師
本州長溪人也。初在溈山。因見桃華悟道。有偈曰。三十年來尋劍客。幾回落葉又抽枝。自從一見桃華后。直至如今更不疑。溈覽偈詰其所悟。與之府契。溈曰。從緣悟達永無退失。善自護持。(有僧舉似玄沙。沙云。諦當甚諦當。敢保老兄未徹在。眾疑此語。沙問地藏。我恁么道。汝作么生會。藏云。不是桂琛。即走殺天下人)住後上堂。諸仁者。所有長短。盡至不常。且觀四時。草木華落華開。何況塵劫來。天人七趣。地水火風。成壞輪轉。因果將盡。三惡道苦。毛髮不曾添減。唯根帶神識常存。上根者遇善友伸明。當處解脫。便是道場。中下癡愚。不能覺照。沉迷三界。流轉生死。釋尊為伊天上人間。設教證明。顯發智道。汝等還會么。僧問。如何得出離生老病死。師曰。青山元不動。浮雲任去來。問君王出陣時如何。師曰。春
【現代漢語翻譯】 現代漢語譯本 和尚生於何處？ 禪師說：『太陽從東邊升起，月亮從西邊落下。』 禪師四十多年來，教化普及嶺南一帶，頗有一些奇異的事蹟。 廣州的統治者將要興兵，親自到寺院請禪師決斷事情的吉兇。 禪師已經預先知道，安詳地坐化了。 統治者憤怒地對知事說：『和尚什麼時候得的病？』 知事回答說：『不曾生病，只是封好一個函子，讓（我）呈給大王。』 統治者打開函子，得到一個帖子，上面寫著：『人天眼目堂中的上座。』 統治者領悟了禪師的旨意，於是停止了用兵。 於是召集第一座，開堂說法（就是雲門）。 龕和塔的葬禮，由廣州的統治者置辦。 謚號為靈樹禪師，真身安葬在塔中。
福州靈云志勤禪師
是本州長溪人。 最初在溈山，因為看見桃花而悟道。 有偈語說：『三十年來尋找劍客，幾次落葉又抽出新枝。 自從一見桃花后，直到如今更不懷疑。』 溈山禪師看了偈語，盤問他所領悟的，與他的心意相契合。 溈山禪師說：『從因緣而悟達，永遠不會退失，好好地守護保持。』 （有僧人把這件事告訴玄沙，玄沙說：『確實是確實，但我敢保證這位老兄還沒有徹底領悟。』 眾人懷疑這句話。 玄沙問地藏：『我這樣說，你作何理解？』 地藏說：『不是桂琛，就走遍天下也枉然。』） 住持寺院後上堂說法：『各位仁者，所有長短，最終都是無常。 且看四季，草木開花又落花。 何況塵劫以來，天人七趣，地水火風，成住壞空，輪轉不停，因果終將消盡。 三惡道的苦難，毛髮不曾增減，只有根和神識長存。 上根器的人遇到善友開導，當下就能解脫，那就是道場。 中下等愚癡的人，不能覺悟照見，沉迷於三界，流轉于生死。 釋迦牟尼佛爲了他們，在天上人間，設立教法來證明，顯發智慧之道。 你們能領會嗎？』 有僧人問：『如何才能出離生老病死？』 禪師說：『青山原本不動，浮雲任其來去。』 問：『君王出兵打仗時如何？』 禪師說：『春天』
【English Translation】 English version Where was the monk born? The Master said, 'The sun rises in the east, and the moon sets in the west.' For more than forty years, the Master's teachings spread throughout the Lingnan area, and there were quite a few extraordinary events. The ruler of Guangzhou was about to raise troops and personally went to the monastery to ask the Master to decide the auspiciousness of the matter. The Master already knew in advance and passed away peacefully while sitting. The ruler angrily said to the steward, 'When did the monk get sick?' The steward replied, 'He was never sick, but he sealed a letter and asked (me) to present it to the Great King.' The ruler opened the letter and found a note that read, 'The senior monk in the Hall of the Eyes of Humans and Gods.' The ruler understood the Master's intention and stopped the military action. Then he summoned the first seat and opened the hall to preach the Dharma (which is Yunmen). The funeral arrangements for the niche and pagoda were made by the ruler of Guangzhou. He was posthumously named Zen Master Lingshu, and his true body was buried in the pagoda.
Zen Master Lingyun Zhiqin of Fuzhou
Was a native of Changxi in this prefecture. Initially, he was at Mount Weishan and attained enlightenment upon seeing peach blossoms. He had a verse that said, 'For thirty years, I have been searching for the swordsman, several times the fallen leaves have sprouted new branches. Since seeing the peach blossoms, I have had no more doubts until now.' Zen Master Weishan read the verse and questioned him about his enlightenment, which matched his own mind. Zen Master Weishan said, 'Enlightenment from conditions will never be lost; protect and maintain it well.' (A monk told this to Xuansha, who said, 'It is indeed true, but I dare to guarantee that this old brother has not completely understood.' The crowd doubted this statement. Xuansha asked Dizang, 'What do you make of my saying?' Dizang said, 'If it is not Guichen, then it is in vain to travel the world.') After residing in the monastery, he ascended the hall to preach the Dharma: 'All of you, benevolent ones, all lengths and shortcomings are ultimately impermanent. Look at the four seasons, the flowers bloom and fall. Moreover, since countless kalpas, the heavens, humans, and the seven realms, earth, water, fire, and wind, form, abide, decay, and become empty, revolving without end, and the karma will eventually be exhausted. The suffering of the three evil paths, not a hair has been added or subtracted, only the root and consciousness remain. Those with superior faculties, when they encounter a good friend to enlighten them, can be liberated on the spot, and that is the Bodhimanda. Those with inferior and foolish faculties cannot awaken and see, and are immersed in the three realms, transmigrating in birth and death. Shakyamuni Buddha, for their sake, established teachings in the heavens and the human world to prove and reveal the path of wisdom. Can you all understand?' A monk asked, 'How can one escape birth, old age, sickness, and death?' The Master said, 'The green mountains are originally still, and the floating clouds come and go as they please.' Asked, 'What about when the king goes to war?' The Master said, 'Spring'
明門外。不問長安。曰如何得覲天子。師曰。盲鶴下清池。魚從腳底過。問如何是佛法大意。師曰。驢事未去馬事到來。曰學人不會。師曰。彩氣夜常動。精靈日少逢。雪峰有偈送雙峰末句云。雷罷不停聲。師別云。雷震不問聲。峰聞。乃曰。靈雲山頭古月現。峰后問曰。古人道。前三三后三三意旨如何。師曰。水中魚天上鳥。峰曰。意作么生。師曰。高可射兮深可釣。僧問。諸方悉皆雜食。未審和尚如何。師曰。獨有閩中異。雄雄鎮海涯。問久戰沙場。為甚麼功名不就。師曰。君王有道三邊靜。何勞萬里筑長城。曰罷卻干戈束手歸朝時如何。師曰。慈雲普潤無邊剎。枯樹無華爭柰何。長生問。混沌未分時。含生何來。師曰。如露柱懷胎。曰分后如何。師曰。如片云點太清。曰未審太清還受點也無。師不答。曰恁么則含生不來也。師亦不答。曰直得純清絕點時如何。師曰。猶是真常流注。曰如何是真常流注。師曰。似鏡長明。曰向上更有事也無。師曰有。曰如何是向上事。師曰。打破鏡來與汝相見。僧問。如何是西來意。師曰。井底種林檎。曰學人不會。師曰。今年桃李貴。一顆直千金。問摩尼珠不隨眾色。未審作何色。師曰白色。曰恁么則隨眾色也。師曰。趙璧本無瑕。相如誑秦主。問僧。甚處去。曰雪峰去。師曰
【現代漢語翻譯】 明門外，（在明門之外）不問長安。（不問長安的情況）問：『如何才能覲見天子？』師父說：『盲鶴下到清澈的池塘，魚從它的腳底遊過。』問：『如何是佛法的大意？』師父說：『驢的事情還沒完，馬的事情又來了。』（比喻舊的煩惱未解決，新的煩惱又產生）問：『學人不能領會。』師父說：『彩色的雲氣夜晚常常變動，精靈白天很少遇到。』雪峰禪師有偈語送給雙峰禪師，末句說：『雷停了聲音也不停。』師父另外說：『雷震動卻不問聲音。』雪峰禪師聽了，於是說：『靈雲山頭古老的月亮顯現。』雪峰禪師後來問：『古人說，前三三后三三，意旨如何？』師父說：『水中的魚，天上的鳥。』雪峰禪師說：『意作么生？』（意指什麼？）師父說：『高可以射，深可以釣。』僧人問：『各方都吃雜食，不知道和尚您如何？』師父說：『只有閩中不同，雄雄地鎮守海邊。』問：『長期在沙場戰鬥，為什麼功名不能成就？』師父說：『君王有道，四方安定，何必萬里修築長城。』問：『停止戰爭，束手歸朝時如何？』師父說：『慈祥的雲彩普遍滋潤無邊的世界，枯樹沒有花朵，又能怎麼樣呢？』長生問：『混沌未分時，含靈的生命從哪裡來？』師父說：『如同露柱懷胎。』（露柱，寺廟中支撐屋頂的柱子，比喻不可能的事情）問：『分開后如何？』師父說：『如同一片雲彩點綴在太清之上。』問：『不知道太清還會被點綴嗎？』師父不回答。問：『這樣說來，含靈的生命沒有來處？』師父也不回答。問：『直到純凈無染時如何？』師父說：『仍然是真常的流注。』問：『如何是真常的流注？』師父說：『像鏡子一樣長久光明。』問：『向上還有更高的事情嗎？』師父說：『有。』問：『如何是向上的事情？』師父說：『打破鏡子來與你相見。』僧人問：『如何是西來意？』師父說：『井底種植林檎。』（林檎，蘋果的一種）問：『學人不能領會。』師父說：『今年桃李貴，一顆價值千金。』問：『摩尼珠不隨眾色，不知道是什麼顏色？』師父說：『白色。』問：『這樣說來，就隨眾色了。』師父說：『趙璧本來沒有瑕疵，藺相如欺騙秦王。』問僧人：『去哪裡？』答：『去雪峰。』師父說：
【English Translation】 Outside Ming Gate, (Outside the Ming Gate) not asking about Chang'an. (Not asking about the situation in Chang'an) Asked: 'How can one have an audience with the Emperor?' The Master said: 'A blind crane descends into a clear pond, fish swim under its feet.' Asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'The donkey's business is not yet finished, and the horse's business arrives.' (Metaphor for new troubles arising before old ones are resolved) Asked: 'The student does not understand.' The Master said: 'Colored clouds often move at night, and spirits are rarely encountered during the day.' Zen Master Xuefeng had a verse to send to Zen Master Shuangfeng, the last line saying: 'The thunder stops, but the sound does not stop.' The Master added: 'The thunder shakes but does not ask about the sound.' Zen Master Xuefeng heard this and said: 'The ancient moon appears on the top of Lingyun Mountain.' Zen Master Xuefeng later asked: 'The ancients said, 'Before three three, after three three,' what is the meaning?' The Master said: 'The fish in the water, the birds in the sky.' Zen Master Xuefeng said: 'What does it mean?' (What does it mean?) The Master said: 'High can be shot, deep can be fished.' A monk asked: 'All directions eat mixed food, I don't know what does the venerable monk do?' The Master said: 'Only Minzhong is different, bravely guarding the seaside.' Asked: 'Fighting on the battlefield for a long time, why can't fame be achieved?' The Master said: 'The king has the Tao, the four sides are stable, why bother building the Great Wall for thousands of miles.' Asked: 'When the war stops and one returns to the court with hands tied, what then?' The Master said: 'Compassionate clouds universally moisten the boundless world, what can be done if the withered tree has no flowers?' Changsheng asked: 'When chaos was not yet divided, where did sentient life come from?' The Master said: 'Like a dew pillar conceiving a child.' (Dew pillar, a pillar in a temple supporting the roof, a metaphor for impossible things) Asked: 'What about after separation?' The Master said: 'Like a piece of cloud embellishing the Taiqing.' Asked: 'I don't know if Taiqing will still be embellished?' The Master did not answer. Asked: 'In that case, sentient life has no origin?' The Master also did not answer. Asked: 'What about when it is purely clean and spotless?' The Master said: 'It is still the flow of true constancy.' Asked: 'What is the flow of true constancy?' The Master said: 'Like a mirror, it is always bright.' Asked: 'Is there anything higher?' The Master said: 'Yes.' Asked: 'What is the higher thing?' The Master said: 'Break the mirror and come to see you.' A monk asked: 'What is the meaning of the West's coming?' The Master said: 'Planting crabapples at the bottom of a well.' (Crabapple, a type of apple) Asked: 'The student does not understand.' The Master said: 'This year peaches and plums are expensive, one is worth a thousand gold.' Asked: 'The Mani pearl does not follow the colors, I don't know what color it is?' The Master said: 'White.' Asked: 'In that case, it follows the colors.' The Master said: 'Zhao's jade was originally flawless, Lin Xiangru deceived the King of Qin.' Asked a monk: 'Where are you going?' Answered: 'Going to Xuefeng.' The Master said:
。我有一信。寄雪峰得么。曰便請。師脫只履拋向面前。僧便去至雪峰。峰問甚處來。曰靈云來。峰曰。靈雲安否。曰有一信相寄。峰曰。在那裡。僧脫只履拋向峰面前。峰休去。
福州壽山師解禪師
嘗參洞山。山問。阇黎生緣何處。師曰。和尚若實問。某甲即是閩中人也。曰汝父名甚麼。師曰。今日蒙和尚致此一問。直得忘前失后。住后。上堂。諸上座。幸有真實言語。相勸諸兄弟。合各自體悉。凡聖情盡。體露真常。但一時卸卻從前虛妄攀緣塵垢。心如虛空相似。他時後日。合識得些子好惡。閩帥問。壽山年多少。師曰。與虛空齊年。曰虛空年多少。師曰與壽山齊年。
饒州峣山和尚
僧問如何是西來意。師曰。仲冬嚴寒。問。如何是和尚深深處。師曰。待汝舌頭落地。即向汝道。問如何是丈六金身。師曰。判官斷案相公改。長慶問。從上宗乘此間如何言論。師曰。有愿不負先聖。慶曰。不負先聖作么生。師曰不露。慶曰。恁么則請師領話。師曰。甚麼處去來。慶曰。祇守甚麼處去來。
泉州國歡崇福院。文矩慧日禪師
福州黃氏子。生而有異。及長。為縣獄卒。每每棄役往神光觀和尚。及西院安禪師。所吏不能禁。后謁萬歲塔譚空禪師落髮。不披袈裟。不受具戒。唯以
【現代漢語翻譯】 現代漢語譯本： 僧人說：『我有一封信，可以寄給雪峰（Xuefeng，禪師名）嗎？』靈云禪師說：『請便。』靈云禪師脫下一隻鞋子，扔到僧人面前。僧人便去了雪峰處。雪峰問：『從哪裡來？』僧人說：『從靈云（Lingyun，禪師名）來。』雪峰說：『靈雲安好嗎？』僧人說：『有一封信要寄給您。』雪峰說：『信在哪裡？』僧人脫下鞋子，扔到雪峰面前。雪峰沉默不語。 福州壽山師解禪師（Shoushan Shijie，禪師名） 曾經參訪洞山（Dongshan，禪師名）。洞山問：『你出生在哪裡？』師解禪師說：『和尚如果真的問，我就是閩中人。』洞山說：『你父親叫什麼名字？』師解禪師說：『今天蒙和尚您這一問，我簡直忘前失后。』 後來，師解禪師住持一方，上堂說法：『各位，幸好有真實的話語，勸告各位同修，都應該各自體會。凡夫和聖人的情執都消盡，本體顯露真常。只要一時卸下從前虛妄的攀緣和塵垢，心就像虛空一樣。將來總會認識一些好壞。』 閩帥問：『壽山（Shoushan，指師解禪師）年齡多大？』師解禪師說：『與虛空同歲。』閩帥說：『虛空年齡多大？』師解禪師說：『與壽山同歲。』 饒州峣山和尚（Yaoshan，地名；禪師名） 僧人問：『如何是西來意（指禪宗的宗旨）？』峣山和尚說：『仲冬嚴寒。』 僧人問：『如何是和尚您最深奧的地方？』峣山和尚說：『等你舌頭落地，我就告訴你。』 僧人問：『如何是丈六金身（佛像）？』峣山和尚說：『判官斷案，相公修改。』 長慶（Changqing，禪師名）問：『從上宗乘，這裡如何言論？』峣山和尚說：『有愿不負先聖。』長慶說：『不負先聖怎麼做？』峣山和尚說：『不露。』長慶說：『既然這樣，請師父您領話。』峣山和尚說：『什麼地方去來？』長慶說：『只是守著什麼地方去來。』 泉州國歡崇福院文矩慧日禪師（Wenju Huiri，禪師名） 是福州黃氏的兒子，出生時就有奇異之處。長大后，做了縣裡的獄卒。常常拋棄差役，去神光觀和尚以及西院安禪師那裡。官吏無法禁止。後來拜謁萬歲塔譚空禪師（Tankong，禪師名）落髮。不穿袈裟，不受具戒，只是以...
【English Translation】 English version: A monk said, 'I have a letter. May I send it to Xuefeng (Xuefeng, name of a Chan master)?' Lingyun (Lingyun, name of a Chan master) said, 'Please do.' The master Lingyun took off one of his shoes and threw it in front of the monk. The monk then went to Xuefeng. Xuefeng asked, 'Where do you come from?' The monk said, 'From Lingyun.' Xuefeng said, 'Is Lingyun well?' The monk said, 'I have a letter to send to you.' Xuefeng said, 'Where is it?' The monk took off his shoe and threw it in front of Xuefeng. Xuefeng remained silent. Fuzhou Shoushan Shijie Chan Master (Shoushan Shijie, name of a Chan master) Once visited Dongshan (Dongshan, name of a Chan master). Dongshan asked, 'Where were you born?' Shijie Chan Master said, 'If the master really asks, I am from Minzhong.' Dongshan said, 'What is your father's name?' Shijie Chan Master said, 'Today, I am grateful for the master's question, which makes me forget the past and lose the future.' Later, Shijie Chan Master resided in a place and gave a Dharma talk: 'Everyone, fortunately, there are truthful words to advise all fellow practitioners, who should all realize it for themselves. The emotional attachments of ordinary people and sages are all exhausted, and the essence reveals true constancy. Just temporarily unload the previous false clinging and defilements, and the mind will be like empty space. In the future, you will recognize some good and bad.' The military governor of Min asked, 'How old is Shoushan (Shoushan, referring to Shijie Chan Master)?' Shijie Chan Master said, 'The same age as empty space.' The military governor said, 'How old is empty space?' Shijie Chan Master said, 'The same age as Shoushan.' Raozhou Yaoshan Abbot (Yaoshan, place name; name of a Chan master) A monk asked, 'What is the meaning of the Patriarch's coming from the West (referring to the essence of Zen Buddhism)?' Yaoshan Abbot said, 'Midwinter is severely cold.' A monk asked, 'What is the deepest place of the Abbot?' Yaoshan Abbot said, 'When your tongue falls to the ground, I will tell you.' A monk asked, 'What is the sixteen-foot golden body (Buddha statue)?' Yaoshan Abbot said, 'The judge makes a judgment, and the minister revises it.' Changqing (Changqing, name of a Chan master) asked, 'How is the doctrine of the ancestral school discussed here?' Yaoshan Abbot said, 'I have a vow not to fail the former sages.' Changqing said, 'How do you not fail the former sages?' Yaoshan Abbot said, 'Not revealed.' Changqing said, 'In that case, please lead the way, Master.' Yaoshan Abbot said, 'Where are you coming from?' Changqing said, 'Just guarding where are you coming from.' Quanzhou Guohuan Chongfu Temple, Chan Master Wenju Huiri (Wenju Huiri, name of a Chan master) He was the son of the Huang family of Fuzhou, and he had unusual characteristics from birth. When he grew up, he became a jailer in the county. He often abandoned his duties and went to the monk of Shenguang Temple and Chan Master An of the West Courtyard. The officials could not stop him. Later, he visited Chan Master Tankong (Tankong, name of a Chan master) of Wansui Pagoda and had his head shaved. He did not wear a kasaya or receive the full precepts, but only...
雜彩為掛子。復至神光。光曰。我非汝師。汝禮西院去。師攜一小青竹杖。入西院法堂。院遙見笑曰。入涅槃堂去。師應諾。輪竹杖而入時有五百許僧染時疾。師以杖次第點之。各隨點而起。閩王禮重創院以居之。厥後頗多靈蹟。唐乾寧中示滅。
臺州浮江和尚
雪峰領眾到問。即今有二百人。寄此過夏。得么。師將拄杖畫一畫著不得即道。峰休去。
潞州淥水和尚
僧問。如何是祖師西來意。師曰。還見庭前華藥欄么。僧無語。
廣州文殊院圓明禪師
福州陳氏子。參大溈得旨。后造雪峰請益。法無異味。嘗游五臺山。睹文殊化現。乃隨方建院。以文殊為額。開寶中樞密使李崇矩。巡護南方。因入院睹地藏菩薩像問僧。地藏何以展手。僧曰。手中珠被賊偷卻也。李卻問師。既是地藏。為甚麼遭賊。師曰。今日捉下也。李禮謝之。
趙州諗禪師法嗣
洪州新興嚴陽尊者
諱善信。初參趙州。問一物不將來時如何。州曰。放下著。師曰。既是一物不將來。放下個甚麼。州曰。放不下擔取去。師于言下大悟。住后。僧問。如何是佛。師曰。土塊。曰如何是法。師曰。地動也。曰如何是僧。師曰。吃粥吃飯。問如何是新興水。師曰。面前江里。問如何是應物現形。
【現代漢語翻譯】 現代漢語譯本 雜彩被用作帷幔裝飾。他再次去拜訪神光（Shenguang，人名）。神光說：『我不是你的老師，你應該去西院。』 於是，他拿著一根小青竹杖，進入西院的法堂。西院的人遠遠地看見他，笑著說：『去涅槃堂吧。』 他應聲答應，揮舞著竹杖走了進去。當時有五百多僧人染上了時疫，他用竹杖依次點觸他們，每個人都隨著點觸而痊癒站起。閩王（Minwang，古代地方統治者）非常尊敬他，為他新建了寺院居住。此後，他顯現了很多靈異事蹟。唐朝乾寧年間圓寂。
臺州浮江和尚（Fujiang Heshang of Taizhou，人名）
雪峰（Xuefeng，人名）帶領僧眾前來拜訪，問道：『現在有兩百人，想在這裡過夏天，可以嗎？』 浮江和尚拿起拄杖畫了一下，說：『如果不能住，就離開吧。』 雪峰便離開了。
潞州淥水和尚（Lushui Heshang of Luzhou，人名）
有僧人問：『什麼是祖師西來意？』 淥水和尚說：『你看見庭前的華藥欄了嗎？』 僧人無言以對。
廣州文殊院圓明禪師（Yuanming Chanshi of Wenshu Monastery in Guangzhou，人名）
他是福州陳氏之子，參拜大溈（Dawei，地名）后領悟了禪意。後來去拜訪雪峰請教，發現禪法並無不同。他曾經遊歷五臺山（Wutai Mountain），親眼見到文殊菩薩（Manjusri Bodhisattva）顯現，於是就隨處建立寺院，以『文殊』為名。開寶年間，樞密使李崇矩（Li Chongju）巡視南方，進入寺院時，看到地藏菩薩（Ksitigarbha Bodhisattva）的塑像，便問僧人：『地藏菩薩為什麼伸出手？』 僧人回答說：『手中的寶珠被賊偷走了。』 李崇矩反問禪師：『既然是地藏菩薩，為什麼會被賊偷？』 禪師說：『今天已經抓到賊了。』 李崇矩行禮表示感謝。
趙州諗禪師（Zhaozhou Shen Chanshi，人名）法嗣
洪州新興嚴陽尊者（Yanyang Zunzhe of Xinxing in Hongzhou，人名）
他的法號是善信（Shanxin）。最初參拜趙州禪師，問道：『如果一物不帶來，那該如何是好？』 趙州禪師說：『放下它。』 嚴陽尊者說：『既然是一物不帶來，那放下什麼呢？』 趙州禪師說：『放不下就擔著走吧。』 嚴陽尊者聽后當即大悟。住持寺院后，有僧人問：『什麼是佛？』 嚴陽尊者說：『土塊。』 僧人問：『什麼是法？』 嚴陽尊者說：『地動了。』 僧人問：『什麼是僧？』 嚴陽尊者說：『吃粥吃飯。』 僧人問：『什麼是新興的水？』 嚴陽尊者說：『面前的江水。』 僧人問：『什麼是應物現形？』
【English Translation】 English version Colorful fabrics were used as curtains. He went to see Shenguang (name of a person) again. Shenguang said, 'I am not your teacher; you should go to the West Courtyard.' So, he carried a small green bamboo staff and entered the Dharma Hall of the West Courtyard. The people in the West Courtyard saw him from afar and laughed, saying, 'Go to the Nirvana Hall.' He responded and went in, twirling his bamboo staff. At that time, more than five hundred monks were suffering from an epidemic. He touched them one by one with his staff, and each of them rose up healed. The King of Min (ancient regional ruler) greatly respected him and built a new monastery for him to live in. Thereafter, he manifested many miraculous events. He passed away in the Qianning era of the Tang Dynasty.
Monk Fujiang of Taizhou (name of a person)
Xuefeng (name of a person) led a group of monks to visit and asked, 'Now there are two hundred people who want to spend the summer here. Is that okay?' Monk Fujiang drew a line with his staff and said, 'If you can't stay, then leave.' Xuefeng then departed.
Monk Lushui of Luzhou (name of a person)
A monk asked, 'What is the meaning of the Patriarch's coming from the West?' Monk Lushui said, 'Have you seen the flower and herb garden in front of the courtyard?' The monk was speechless.
Chan Master Yuanming of Wenshu Monastery in Guangzhou (name of a person)
He was the son of the Chen family of Fuzhou. After visiting Dawei (name of a place), he attained enlightenment. Later, he visited Xuefeng to seek further instruction and found that the Dharma was no different. He once traveled to Mount Wutai (name of a mountain) and personally witnessed the manifestation of Manjusri Bodhisattva (name of a Bodhisattva). So, he built monasteries everywhere, naming them 'Wenshu'. During the Kaibao era, the Privy Councilor Li Chongju (name of a person) inspected the South. When he entered the monastery, he saw the statue of Ksitigarbha Bodhisattva (name of a Bodhisattva) and asked the monk, 'Why is Ksitigarbha Bodhisattva extending his hand?' The monk replied, 'The pearl in his hand has been stolen by a thief.' Li Chongju then asked the Chan Master, 'Since he is Ksitigarbha Bodhisattva, why was he robbed by a thief?' The Chan Master said, 'The thief has been caught today.' Li Chongju bowed and thanked him.
Dharma Successor of Chan Master Zhaozhou Shen (name of a person)
Venerable Yanyang of Xinxing in Hongzhou (name of a person)
His Dharma name was Shanxin. He initially visited Chan Master Zhaozhou and asked, 'If one does not bring a single thing, what should one do?' Chan Master Zhaozhou said, 'Put it down.' Venerable Yanyang said, 'Since one does not bring a single thing, what is there to put down?' Chan Master Zhaozhou said, 'If you can't put it down, then carry it away.' Venerable Yanyang immediately attained great enlightenment upon hearing this. After becoming the abbot of the monastery, a monk asked, 'What is Buddha?' Venerable Yanyang said, 'A clod of earth.' The monk asked, 'What is Dharma?' Venerable Yanyang said, 'The earth is moving.' The monk asked, 'What is Sangha?' Venerable Yanyang said, 'Eating congee and rice.' The monk asked, 'What is the water of Xinxing?' Venerable Yanyang said, 'The river in front of you.' The monk asked, 'What is responding to things and manifesting forms?'
師曰。與我拈床子過來。師常有一蛇一虎。隨從手中與食。
揚州光孝院慧覺禪師
僧問。覺華才綻遍滿娑婆。祖印西來合談何事。師曰。情生智隔。曰此是教意。師曰。汝披甚麼衣服。問一棒打破虛空時如何。師曰。困即歇去。師問相國宋齊丘曰。還會道么。宋曰。若是道也著不得。師曰。是有著不得。是無著不得。宋曰。總不恁么。師曰。著不得底聻。宋無對。師領眾。出見露柱。乃合掌曰。不審世尊。僧曰。和尚是露柱。師曰。啼得血流無用處。不如緘口過殘春。問。遠遠投師。師意如何。師曰。官家嚴切不許安排。曰。豈無方便。師曰。且向火倉里一宿。師到崇壽。法眼問。近離甚處。師曰。趙州。眼曰。承聞趙州有庭前柏樹子話。是否。師曰無。眼曰。往來皆謂。僧問如何是祖師西來意。州曰。庭前柏樹子。上座何得言無。師曰。先師實無此語。和尚莫謗先師好。張居士問。爭奈老何。師曰。年多少。張曰。八十也。師曰。可謂老也。曰究竟如何。師曰。直至千歲也未在。俗士問。某甲平生殺牛。還有罪否。師曰。無罪。曰為甚麼無罪。師曰殺一個還一個。
隴州國清院奉禪師
僧問。祖意教意是同是別。師曰。雨滋三草秀。春風不裹頭。曰。畢竟是一是二。師曰。祥雲競起。巖
【現代漢語翻譯】 現代漢語譯本： 師父說：『給我拿張床過來。』師父經常有一條蛇和一隻老虎跟隨，（師父）從手中給它們食物。
揚州光孝院慧覺禪師
有僧人問：『覺悟之花才綻放就遍滿了娑婆世界（S婆：此指我們所處的世界，也叫「堪忍世界」）。祖師西來（祖印西來：指達摩祖師從西方來到中國）所傳的佛法真諦是什麼？』師父說：『情執產生，智慧就被隔斷了。』僧人說：『這是教義的說法。』師父說：『你披的是什麼衣服？』有人問：『一棒打破虛空時，會怎麼樣？』師父說：『困了就休息去。』師父問相國宋齊丘說：『你會說「道」嗎？』宋說：『如果是「道」，就無法執著。』師父說：『是有無法執著，還是無無法執著？』宋說：『總之不是這樣。』師父說：『那無法執著的是什麼？』宋無言以對。師父帶領眾人外出，看見露柱（露柱：即柱子），於是合掌說：『不敢審問世尊（世尊：對佛的尊稱）。』僧人說：『和尚是露柱。』師父說：『啼得血流也無用處，不如閉口度過殘春。』有人問：『遠遠地來投奔師父，師父意下如何？』師父說：『官家管得很嚴，不允許安排。』（僧人）說：『難道沒有方便之法嗎？』師父說：『暫且到火倉里住一宿吧。』師父到崇壽寺，法眼禪師問：『最近從哪裡來？』師父說：『趙州。』法眼說：『聽說趙州有「庭前柏樹子」的話，是這樣嗎？』師父說：『沒有。』法眼說：『來往的人都說，有僧人問「如何是祖師西來意」，趙州回答「庭前柏樹子」，您怎麼說沒有呢？』師父說：『先師確實沒有說過這樣的話，和尚不要誹謗先師才好。』張居士問：『如何對待衰老？』師父說：『年紀多大了？』張說：『八十歲了。』師父說：『可以說是老了。』（張）問：『究竟會怎麼樣？』師父說：『即使活到一千歲也還不夠。』有俗人問：『我平生殺牛，還有罪過嗎？』師父說：『沒有罪過。』（俗人）問：『為什麼沒有罪過？』師父說：『殺一個，還一個。』
隴州國清院奉禪師
有僧人問：『祖師的意旨和佛的教義是相同還是不同？』師父說：『雨水滋潤，三種草都長得很茂盛，春風吹拂，卻不包裹頭。』（僧人）問：『究竟是一還是二？』師父說：『祥雲競相升起，巖…
【English Translation】 English version: The Master said, 'Bring me a bed.' The Master often had a snake and a tiger following him, and he would feed them from his hand.
Chan Master Huijue of Guangxiao Monastery in Yangzhou
A monk asked, 'When the flower of enlightenment just blooms, it pervades the Saha world (Saha: this refers to the world we live in, also called the 'world of endurance'). What is the true essence of the Dharma transmitted by the Patriarch's coming from the West (Patriarchal Seal coming from the West: refers to Bodhidharma's arrival in China from the West)?' The Master said, 'When emotions arise, wisdom is obstructed.' The monk said, 'This is the teaching's meaning.' The Master said, 'What kind of clothes are you wearing?' Someone asked, 'What happens when a staff breaks through the void?' The Master said, 'If you are tired, go rest.' The Master asked the Chancellor Song QiQiu, 'Can you speak of the 'Tao'?' Song said, 'If it is the 'Tao', it cannot be clung to.' The Master said, 'Is it that existence cannot be clung to, or that non-existence cannot be clung to?' Song said, 'It's not like that at all.' The Master said, 'Then what is it that cannot be clung to?' Song was speechless. The Master led the assembly out and saw a pillar (pillar: a column), so he put his palms together and said, 'I dare not question the World-Honored One (World-Honored One: a respectful term for the Buddha).' The monk said, 'The Master is the pillar.' The Master said, 'Crying blood is useless; it's better to keep silent and pass the remaining spring.' Someone asked, 'Coming from afar to seek refuge with the Master, what is the Master's intention?' The Master said, 'The government is very strict and does not allow arrangements.' (The monk) said, 'Is there no expedient means?' The Master said, 'Stay in the fire store for a night.' The Master arrived at Chongshou Monastery, and Dharma Eye asked, 'Where did you come from recently?' The Master said, 'ZhaoZhou.' Dharma Eye said, 'I heard that ZhaoZhou has the saying 'cypress tree in the courtyard,' is that so?' The Master said, 'No.' Dharma Eye said, 'Everyone who comes and goes says that a monk asked 'What is the meaning of the Patriarch's coming from the West?' and ZhaoZhou answered 'cypress tree in the courtyard,' how can you say no?' The Master said, 'The late Master indeed did not say such a thing; the Master should not slander the late Master.' Layman Zhang asked, 'How to deal with old age?' The Master said, 'How old are you?' Zhang said, 'Eighty years old.' The Master said, 'You can say you are old.' (Zhang) asked, 'What will ultimately happen?' The Master said, 'Even living to a thousand years is not enough.' A layman asked, 'I have killed cows all my life; is there any sin?' The Master said, 'No sin.' (The layman) asked, 'Why is there no sin?' The Master said, 'Kill one, repay one.'
Chan Master Feng of Guoqing Monastery in Longzhou
A monk asked, 'Are the Patriarch's intention and the Buddha's teachings the same or different?' The Master said, 'Rain nourishes, and the three grasses grow luxuriantly; the spring breeze blows, but does not wrap the head.' (The monk) asked, 'Ultimately, is it one or two?' The Master said, 'Auspicious clouds rise in competition, the rocks…
洞不虧。問如何是和尚家風。師曰。檯盤椅子。火爐牕牖。問如何是出家人。師曰。銅頭鐵額。鳥觜鹿身。曰如何是出家人本分事。師曰。早起不審。夜問珍重。問牛頭未見四祖時。為甚麼百鳥銜花。師曰。如陜府人送錢財與䥫牛。曰。見后為甚麼不銜花。師曰。木馬投明行八百。問十二時中如何降伏其心。師曰。敲冰求火。論劫不逢。問十二分教是止啼之義。離卻止啼請師一句。師曰。孤峰頂上雙角女。問如何是佛法大意。師曰。釋迦是牛頭獄卒。祖師是馬面阿旁。問如何是西來意。師曰。東壁打西壁。問如何是撲不破底句。師曰。不隔毫牦。時人遠向。
婺州木陳從朗禪師
僧問。放鶴出籠和雪去時如何。師曰。我道不一色。因金剛倒。僧問。既是金剛不壞身。為甚麼卻倒地。師敲禪床曰。行住坐臥。師將歸寂。有偈曰。三十年來住木陳。時中無一假功成。有人問我西來意。展似眉毛作么生。
婺州新建禪師
不度小師。有僧問。和尚年老。何不畜一童子侍奉。師曰。有瞽聵者。為吾討來。僧辭。師問甚處去。曰府下開元寺去。師曰。我有一信附與了寺主。汝將去得否。曰便請。師曰。想汝也不奈何。
杭州多福和尚
僧問。如何是多福一叢竹。師曰。一莖兩莖斜。曰學人
【現代漢語翻譯】 現代漢語譯本 洞不虧（人名）。問：『如何是和尚的家風？』師父說：『檯盤椅子，火爐窗戶。』問：『如何是出家人？』師父說：『銅頭鐵額，鳥嘴鹿身。』問：『如何是出家人本分事？』師父說：『早起不審，夜問珍重。』問：『牛頭（指牛頭法融禪師）未見四祖（指四祖道信禪師）時，為什麼百鳥銜花？』師父說：『如同陜府人送錢財給鐵牛。』問：『見后為什麼不銜花？』師父說：『木馬天亮能行八百里。』問：『十二時中如何降伏其心？』師父說：『敲冰求火，歷經劫數也求不到。』問：『十二分教是止啼之義，離卻止啼請師父說一句。』師父說：『孤峰頂上雙角女。』問：『如何是佛法大意？』師父說：『釋迦（指釋迦牟尼佛）是牛頭獄卒，祖師是馬面阿旁。』問：『如何是西來意？』師父說：『東壁打西壁。』問：『如何是撲不破的句子？』師父說：『不隔毫牦，時人遠向。』
婺州木陳從朗禪師
僧人問：『放鶴出籠和雪去時如何？』師父說：『我說不一色，因為金剛倒了。』僧人問：『既是金剛不壞身，為什麼卻倒地？』師父敲禪床說：『行住坐臥。』師父將要圓寂時，有偈語說：『三十年來住木陳，時中無一假功成。有人問我西來意，展似眉毛作么生。』
婺州新建禪師
不度小師。有僧人問：『和尚年老，何不畜一童子侍奉？』師父說：『有瞎子聾子，為我討來。』僧人告辭。師父問：『什麼地方去？』答：『府下開元寺去。』師父說：『我有一封信附與了寺主，你將去得否？』答：『便請。』師父說：『想你也不奈何。』
杭州多福和尚
僧人問：『如何是多福一叢竹？』師父說：『一莖兩莖斜。』答：『學人
【English Translation】 English version Dong Bukui (person's name). Asked: 'What is the family style of a monk?' The master said: 'Trays and chairs, stove and windows.' Asked: 'What is a renunciant?' The master said: 'Copper head and iron forehead, bird's beak and deer's body.' Asked: 'What is the fundamental duty of a renunciant?' The master said: 'Not examining in the morning, asking about well-being at night.' Asked: 'When Niutou (referring to Chan Master Farong of Niutou) had not yet seen the Fourth Patriarch (referring to the Fourth Patriarch Daoxin), why did hundreds of birds carry flowers?' The master said: 'Like the people of Shan Prefecture sending money and goods to an iron ox.' Asked: 'Why don't they carry flowers after seeing him?' The master said: 'A wooden horse can travel eight hundred li by daylight.' Asked: 'How to subdue the mind in the twelve periods of the day?' The master said: 'Seeking fire by knocking on ice, not encountering it even through kalpas.' Asked: 'The twelve divisions of teachings are for the purpose of stopping crying, apart from stopping crying, please master say a sentence.' The master said: 'A two-horned woman on the peak of a solitary mountain.' Asked: 'What is the great meaning of the Buddha Dharma?' The master said: 'Shakya (referring to Shakyamuni Buddha) is a jailer with the head of an ox, and the patriarchs are attendants with the faces of horses.' Asked: 'What is the meaning of the coming from the West?' The master said: 'Hitting the west wall from the east wall.' Asked: 'What is an unbreakable phrase?' The master said: 'Not separated by a hair's breadth, people of the time turn far away.'
Chan Master Mu Chen Conglang of Wuzhou
A monk asked: 'What about releasing a crane from its cage and going with the snow?' The master said: 'I say it's not of one color, because Vajra fell.' A monk asked: 'Since it is the indestructible body of Vajra, why did it fall to the ground?' The master knocked on the meditation bed and said: 'Walking, standing, sitting, lying down.' When the master was about to enter Nirvana, he had a verse saying: 'For thirty years I have lived in Mu Chen, without a single false accomplishment in time. If someone asks me the meaning of the coming from the West, how do I show it with my eyebrows?'
Chan Master Xinjian of Wuzhou
Does not ordain young novices. A monk asked: 'The abbot is old, why not keep a young boy to serve you?' The master said: 'If there are blind and deaf ones, find them for me.' The monk took his leave. The master asked: 'Where are you going?' He replied: 'Going to Kaiyuan Temple under the prefecture.' The master said: 'I have a letter to attach to the abbot of the temple, can you take it?' He replied: 'Please do.' The master said: 'I think you can't help it either.'
Monk Duofu of Hangzhou
A monk asked: 'What is a clump of bamboo at Duofu?' The master said: 'One stalk, two stalks, slanting.' Replied: 'The student
不會。師曰。三莖四莖曲。問如何是衲衣下事。師曰。大有人疑著在。曰為甚麼如是。師曰。月里藏頭。
益州西睦和尚
上堂。有俗士舉手曰。和尚便是一頭驢。師曰。老僧被汝騎。士無語。去後三日。再來白言。某甲三日前著賊。師拈杖趁出。師有時驀喚侍者。者應諾。師曰。更深夜靜。共伊商量。
長沙岑禪師法嗣
明州雪竇常通禪師
邢州李氏子。參長沙。沙問。何處人。師曰。邢州人。沙曰。我道汝不從彼來。師曰。和尚還曾住此否。沙然之。乃容入室。住后。僧問。如何是密室。師曰。不通風信。曰如何是密室中人。師曰。諸聖求睹不見。僧作禮。師曰。千聖不能思。萬聖不能議。乾坤壞不壞。虛空包不包。一切無比倫。三世唱不起。問如何是三世諸佛出身處。師曰。伊不肯知有汝三世。僧良久。師曰。薦否。不然者。且向著佛不得處體取。時中常在。識盡功亡。瞥然而起。即是傷他。而況言句乎。天祐二年七月示寂。塔于寺西南隅。
茱萸和尚法嗣
石梯和尚
因侍者請浴。師曰。既不洗塵。亦不洗體。汝作么生。者曰。和尚先去。某甲將皁角來。師呵呵大笑。有新到于師前立。少頃便出去。師曰。有甚麼辨白處。僧再回。師曰。辨得也。曰辨後作
【現代漢語翻譯】 不會。師曰：『三莖四莖曲。』問：『如何是衲衣（僧人所穿的粗布衣服）下事？』師曰：『大有人疑著在。』曰：『為甚麼如是？』師曰：『月里藏頭。』
益州西睦和尚
上堂。有俗士舉手曰：『和尚便是一頭驢。』師曰：『老僧被汝騎。』士無語。去後三日，再來白言：『某甲三日前著賊。』師拈杖趁出。師有時驀喚侍者。者應諾。師曰：『更深夜靜，共伊商量。』
長沙岑禪師法嗣
明州雪竇常通禪師
邢州李氏子。參長沙。沙問：『何處人？』師曰：『邢州人。』沙曰：『我道汝不從彼來。』師曰：『和尚還曾住此否？』沙然之。乃容入室。住后，僧問：『如何是密室？』師曰：『不通風信。』曰：『如何是密室中人？』師曰：『諸聖求睹不見。』僧作禮。師曰：『千聖不能思，萬聖不能議，乾坤壞不壞，虛空包不包，一切無比倫，三世唱不起。』問：『如何是三世諸佛（過去、現在、未來一切佛）出身處？』師曰：『伊不肯知有汝三世。』僧良久。師曰：『薦否？不然者，且向著佛不得處體取。時中常在，識盡功亡，瞥然而起，即是傷他。而況言句乎？』天祐二年七月示寂。塔于寺西南隅。
茱萸和尚法嗣
石梯和尚
因侍者請浴。師曰：『既不洗塵，亦不洗體，汝作么生？』者曰：『和尚先去，某甲將皁角來。』師呵呵大笑。有新到于師前立。少頃便出去。師曰：『有甚麼辨白處？』僧再回。師曰：『辨得也。』曰：『辨後作么生？』
【English Translation】 No. The master said, 'Three stems, four stems crooked.' Asked, 'What is the matter beneath the kasaya (a monk's patched robe)?' The master said, 'Many people doubt it.' Said, 'Why is it so?' The master said, 'Hiding the head in the moon.'
Monk Ximu of Yizhou
Entering the hall. A layman raised his hand and said, 'Venerable monk, you are just a donkey.' The master said, 'This old monk is being ridden by you.' The layman was speechless. Three days later, he came again and confessed, 'I was robbed three days ago.' The master picked up his staff and chased him out. Sometimes the master would suddenly call the attendant. The attendant would answer. The master said, 'In the deep of night, let's discuss it together.'
Lineage of Zen Master Cen of Changsha
Zen Master Changtong of Xuetou in Mingzhou
A son of the Li family in Xingzhou. He visited Changsha. Changsha asked, 'Where are you from?' The master said, 'From Xingzhou.' Changsha said, 'I say you didn't come from there.' The master said, 'Has the venerable monk ever lived here?' Changsha acknowledged it. Then he was allowed to enter the room. After residing there, a monk asked, 'What is the secret chamber?' The master said, 'No wind or news gets through.' Said, 'What is the person in the secret chamber?' The master said, 'All the sages seek to see but cannot.' The monk bowed. The master said, 'A thousand sages cannot think it, ten thousand sages cannot discuss it, whether the universe is destroyed or not, whether the void encompasses it or not, everything is incomparable, the three times cannot sing it.' Asked, 'What is the birthplace of the Buddhas of the three times (past, present, and future)?' The master said, 'He is unwilling to acknowledge that you have three times.' The monk was silent for a long time. The master said, 'Do you understand? If not, then try to embody it where you cannot grasp the Buddha. Constantly be in the midst of it, when knowledge is exhausted, function ceases, and it arises suddenly, that is harming it. How much more so with words and phrases?' He passed away in the seventh month of the second year of Tianyou. His stupa is in the southwest corner of the temple.
Lineage of Monk Zhuyu
Monk Shitai
Because the attendant asked to bathe him, the master said, 'Since it neither washes away the dust nor washes the body, what are you doing?' The attendant said, 'Venerable monk, go first, I will bring the soap beans.' The master laughed heartily. A newcomer stood before the master. After a short while, he left. The master said, 'What is there to discern?' The monk returned again. The master said, 'It can be discerned.' Said, 'What to do after discerning?'
么生。師曰。埋卻得也。曰蒼天蒼天。師曰。適來卻恁么。如今還不當。僧乃出去。一日見侍者拓缽赴堂。乃喚侍者。者應諾。師曰。甚處去。者曰。上堂齋去。師曰。我豈不知。汝上堂齋去。者曰。除此外別道個甚麼。師曰。我祇問汝本分事。者曰。和尚若問本分事。某甲實是上堂齋去。師曰。汝不謬為吾侍者。
子湖蹤禪師法嗣
臺州勝光和尚
僧問。如何是和尚家風。師曰。福州荔枝。泉州刺桐。問如何是佛法兩字。師曰。要道即道。曰請師道。師曰。穿耳胡僧笑點頭。龍華照和尚來。師把住曰。作么生。照曰莫錯。師乃放手。照曰。久向勝光。師默然。照乃辭。師門送曰。自此一別甚麼處相見。照呵呵而去。
漳州浮石和尚
上堂。山僧開個卜鋪。能斷人貧富。定人生死。僧問。離卻生死貧富。不落五行。請師直道。師曰。金木水火土。
紫桐和尚
僧問。如何是紫桐境。師曰。汝眼裡著沙得么。曰大好。紫桐境也不識。師曰。老僧不諱此事。其僧擬出去。師下禪床。擒住曰。今日好個公案。老僧未得分文入手。曰賴遇某甲是僧。師拓開曰。禍不單行。
日容遠和尚
因奯上座參。師拊掌三下曰。猛虎當軒。誰是敵者。奯曰。俊鷂沖天。阿誰捉得。
{ "translations": [ "現代漢語譯本：\n\n某僧人問（么生：是什麼）。\n\n禪師說：（埋卻得也：埋葬了吧）。\n\n僧人說：（蒼天蒼天：蒼天啊蒼天）。\n\n禪師說：（適來卻恁么：剛才還這樣，如今還不當：現在又不這樣了）。\n\n僧人於是離開。一天，他看見侍者拿著缽去齋堂，便叫住侍者。侍者應諾。\n\n禪師問：（甚處去：去哪裡）。\n\n侍者說：（上堂齋去：去齋堂吃飯）。\n\n禪師說：（我豈不知：我難道不知道，汝上堂齋去：你去齋堂吃飯）。\n\n侍者說：（除此外別道個甚麼：除了這個還能說什麼）。\n\n禪師說：（我祇問汝本分事：我只是問你本分的事情）。\n\n侍者說：（和尚若問本分事：和尚如果問本分的事情，某甲實是上堂齋去：我確實是去齋堂吃飯）。\n\n禪師說：（汝不謬為吾侍者：你沒有辱沒做我的侍者）。\n\n子湖蹤禪師法嗣\n\n臺州勝光和尚\n\n僧人問：（如何是和尚家風：什麼是和尚的家風）。\n\n禪師說：（福州荔枝，泉州刺桐：福州的荔枝，泉州的刺桐）。\n\n問：（如何是佛法兩字：什麼是佛法兩字）。\n\n禪師說：（要道即道：要說就說）。\n\n僧人說：（請師道：請禪師說）。\n\n禪師說：（穿耳胡僧笑點頭，龍華照和尚來：穿耳的胡僧笑著點頭，龍華照和尚來了）。\n\n龍華照和尚來，禪師抓住他說：（作么生：做什麼）。\n\n龍華照說：（莫錯：不要搞錯）。\n\n禪師於是放手。龍華照說：（久向勝光：久仰勝光禪師）。\n\n禪師沉默不語。龍華照於是告辭。禪師送出門說：（自此一別甚麼處相見：從此一別，在哪裡相見）。\n\n龍華照呵呵而去。\n\n漳州浮石和尚\n\n上堂說法，（山僧開個卜鋪：我說我開了個算命的鋪子，能斷人貧富：能判斷人的貧富，定人生死：決定人的生死）。\n\n僧人問：（離卻生死貧富，不落五行，請師直道：離開生死貧富，不落入五行，請禪師直說）。\n\n禪師說：（金木水火土：金木水火土）。\n\n紫桐和尚\n\n僧人問：（如何是紫桐境：什麼是紫桐境）。\n\n禪師說：（汝眼裡著沙得么：你的眼睛裡能進沙子嗎）。\n\n僧人說：（大好，紫桐境也不識：很好，紫桐境也不認識）。\n\n禪師說：（老僧不諱此事：老僧不隱瞞這件事）。\n\n那個僧人想要出去，禪師下禪床，抓住他說：（今日好個公案：今天是個好公案，老僧未得分文入手：老僧還沒得到一分錢）。\n\n僧人說：（賴遇某甲是僧：幸虧我是個僧人）。\n\n禪師放開他說：（禍不單行：真是禍不單行）。\n\n日容遠和尚\n\n因為奯上座來參拜，禪師拍掌三下說：（猛虎當軒：猛虎擋在門前，誰是敵者：誰是它的對手）。\n\n奯上座說：（俊鷂沖天：俊俏的鷂鷹衝向天空，阿誰捉得：誰能捉到它）。", "English version:\n\nMonk asked: 'What is it?'\n\nMaster said: 'Bury it.'\n\nMonk said: 'Oh heavens, oh heavens!'\n\nMaster said: 'Just now it was like that, but now it's not appropriate.'\n\nThe monk then left. One day, he saw the attendant carrying a bowl to the dining hall, so he called out to the attendant. The attendant responded.\n\nMaster said: 'Where are you going?'\n\nAttendant said: 'Going to the dining hall for the meal.'\n\nMaster said: 'How could I not know that you are going to the dining hall for the meal?'\n\nAttendant said: 'Besides this, what else can be said?'\n\nMaster said: 'I am only asking about your fundamental duty.'\n\nAttendant said: 'If the Master asks about my fundamental duty, I am indeed going to the dining hall for the meal.'\n\nMaster said: 'You are not unworthy of being my attendant.'\n\nSuccessor of Zen Master Zihu Zong\n\nTaizhou Shengguang (Great Light) Monk\n\nMonk asked: 'What is the family style of the Master?'\n\nMaster said: 'Fuzhou lychees, Quanzhou erythrina.'\n\nAsked: 'What are the two words of Buddha-dharma?'\n\nMaster said: 'If you want to say it, then say it.'\n\nMonk said: 'Please, Master, say it.'\n\nMaster said: 'The ear-pierced barbarian monk smiles and nods, Longhua Zhao (Shining) Monk is coming.'\n\nWhen Longhua Zhao Monk came, the Master grabbed him and said: 'What are you doing?'\n\nZhao said: 'Don't be mistaken.'\n\nThe Master then released him. Zhao said: 'I have long admired Shengguang.'\n\nThe Master remained silent. Zhao then took his leave. The Master saw him off at the door and said: 'After this farewell, where shall we meet again?'\n\nZhao laughed heartily and left.\n\nZhangzhou Fushi (Floating Stone) Monk\n\nAscending the hall, (I, this mountain monk, have opened a fortune-telling shop, able to determine people's wealth and poverty, and decide people's life and death).\n\nMonk asked: 'Apart from life, death, wealth, and poverty, not falling into the Five Elements, please, Master, speak directly.'\n\nMaster said: 'Metal, wood, water, fire, earth.'\n\nZitong (Purple Paulownia) Monk\n\nMonk asked: 'What is the Zitong realm?'\n\nMaster said: 'Can you get sand in your eyes?'\n\nMonk said: 'Very good, but I don't recognize the Zitong realm.'\n\nMaster said: 'This old monk does not conceal this matter.'\n\nThat monk intended to leave. The Master descended from the Zen seat, grabbed him, and said: 'Today is a good case. This old monk has not received a penny yet.'\n\nMonk said: 'Fortunately, I am a monk.'\n\nThe Master released him and said: 'Misfortunes never come singly.'\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\
師曰。彼此難當。奯曰。且休。未要斷這公案。師將拄杖舞歸方丈。奯無語。師曰。死卻這漢也。
關南常禪師法嗣
襄州關南道吾和尚
始經村墅。聞巫者樂神云識神無。忽然省悟。后參常禪師。印其所解。復游德山之門。法味彌著。住后。凡上堂。戴蓮華笠。披襕執簡。擊鼓吹笛。口稱魯三郎神識神不識神神從空里來。卻往空里去。便下座。有時曰。打動關南鼓。唱起德山歌。僧問如何是祖師西來意。師以簡揖曰。喏有時執木劍橫肩上作舞。僧問。手中劍甚處得來。師擲于地。僧卻置師手中師曰。甚處得來。僧無對。師曰。容汝三日內下取一轉語。其僧亦無對。師自代拈劍橫肩上作舞曰須恁么始得。趙州訪師。師乃著豹皮裈執吉獠棒在三門下翹一足等候才見州便高聲唱喏而立。州曰。小心祇候著。師又唱喏一聲而去。問如何是和尚家風。師下禪床。作女人拜曰。謝子遠來無可祇。待問灌溪。作么生。溪曰。無位。師曰。莫同虛空么。溪曰。這屠兒。師曰。有生可殺即不倦。
漳州羅漢和尚
初參關南問。如何是大道之源。南打師一拳。師遂有省。乃為歌曰。咸通七載。初參道。到處逢言不識言。心裡疑團若栲。栳三春不樂止林泉。忽遇法王氈上坐。便陳疑懇向師前。師從氈上那伽
【現代漢語翻譯】 現代漢語譯本： 師父說：『你們彼此之間難以應對。』奯（音huò）說：『暫且放下，不必急於判斷這個公案。』師父拿著拄杖舞動著回到方丈室，奯無話可說。師父說：『這人已經死了。』
關南常禪師的法嗣
襄州關南道吾和尚
起初經過村莊時，聽到巫師祭神時說『識神有，識神無』，忽然有所領悟。後來參拜常禪師，常禪師印證了他的理解。又遊歷到德山門下，對佛法的領悟更加深刻。住持一方后，每次上堂，都戴著蓮花笠，披著袈裟，拿著竹簡，擊鼓吹笛，口中念著『魯三郎（神名），識神有，識神無，神從空中來，卻往空中去』，然後下座。有時說：『打動關南的鼓，唱起德山的歌。』有僧人問：『如何是祖師西來意？』師父拿著竹簡作揖說：『喏（表示應答的詞）。』有時拿著木劍橫在肩上跳舞。僧人問：『手中的劍從哪裡得來？』師父將劍扔在地上。僧人又將劍放在師父手中，師父說：『從哪裡得來？』僧人無言以對。師父說：『允許你三日內說出一句轉語。』那僧人仍然無言以對。師父自己拿起劍橫在肩上跳舞說：『必須這樣才行。』趙州（禪師）拜訪師父，師父就穿著豹皮褲，拿著木棒，在三門下翹著一隻腳等待，剛一見到趙州，就高聲唱喏而立。趙州說：『小心伺候著。』師父又唱喏一聲離去。問：『如何是和尚的家風？』師父下禪床，作女人拜的姿勢說：『感謝您遠道而來，沒有什麼可以招待的。』問灌溪（禪師）：『怎麼說？』灌溪說：『無位。』師父說：『莫非和虛空一樣嗎？』灌溪說：『這屠夫。』師父說：『有生命可以殺戮就不會疲倦。』
漳州羅漢和尚
起初參拜關南禪師，問：『如何是大道之源？』關南打了他一拳，師父於是有所領悟，於是作歌說：『咸通七年，初次參拜道吾，到處聽到言語卻不明白言語。心裡疑惑就像栲栳（一種用柳條編的盛東西的器具），春天也不喜歡待在林泉。忽然遇到法王坐在氈子上，便向師父陳述心中的疑惑。師父從氈子上那伽（梵語，龍的意思）。』
【English Translation】 English version: The Master said, 'You are difficult to deal with each other.' Huo (name of a person) said, 'Let it go for now. There's no need to judge this case immediately.' The Master, wielding his staff, danced back to his abbot's room. Huo was speechless. The Master said, 'This man is already dead.'
Successor of Chan Master Chang of Guannan
Daowu, the Abbot of Guannan in Xiangzhou
Initially, passing through a village, he heard a shaman worshipping the gods, saying, 'Consciousness exists, consciousness does not exist.' He suddenly had an awakening. Later, he visited Chan Master Chang, who confirmed his understanding. He then traveled to the gate of Deshan, where his understanding of the Dharma deepened. After becoming an abbot, every time he ascended the platform, he wore a lotus hat, draped a kasaya, held a bamboo slip, beat a drum, and played a flute, chanting, 'Lu Sanlang (name of a deity), consciousness exists, consciousness does not exist, the deity comes from emptiness, and returns to emptiness,' and then descended from the platform. Sometimes he would say, 'Beat the drum of Guannan, sing the song of Deshan.' A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master bowed with the bamboo slip and said, 'Nuo (a word indicating agreement).' Sometimes he would hold a wooden sword across his shoulder and dance. A monk asked, 'Where did the sword in your hand come from?' The Master threw the sword on the ground. The monk then placed the sword back in the Master's hand. The Master said, 'Where did it come from?' The monk was speechless. The Master said, 'I'll give you three days to come up with a turning phrase.' The monk still had no answer. The Master himself picked up the sword, held it across his shoulder, and danced, saying, 'It must be like this!' Chan Master Zhaozhou visited the Master. The Master wore leopard-skin trousers, held a wooden staff, and waited at the three gates, standing on one foot. As soon as he saw Zhaozhou, he loudly greeted him and stood there. Zhaozhou said, 'Be careful to attend to your duties.' The Master greeted him again and left. Someone asked, 'What is the Abbot's family style?' The Master stepped down from the meditation bed, made a woman's bow, and said, 'Thank you for coming from afar. There is nothing to offer.' Asked Guanxi (Chan Master), 'What do you say?' Guanxi said, 'No position.' The Master said, 'Is it not the same as emptiness?' Guanxi said, 'This butcher!' The Master said, 'I will not tire of killing as long as there is life to kill.'
Abbot Luohan of Zhangzhou
Initially, he visited Chan Master Guannan and asked, 'What is the source of the Great Path?' Guannan punched him. The Master then had an awakening and composed a song, saying, 'In the seventh year of Xiantong, I first visited Daowu, hearing words everywhere but not understanding them. The doubt in my heart was like a winnowing basket. I did not enjoy staying in the forest and springs in the spring. Suddenly, I met the Dharma King sitting on a felt mat, and I presented my doubts to the Master. The Master from the felt mat, Naga (Sanskrit, meaning dragon).'
起。袒膊當胸打一拳。駭散疑團獦狙落。舉頭看見日初圓。從茲蹬蹬以碣碣。直至如今常快活。只聞肚裡飽膨脝。更不東西去持缽。又述偈曰。宇內為閑客。人中作野僧。任從他笑我。隨處自騰騰。
高安大愚禪師法嗣
瑞州末山尼瞭然禪師
因灌溪閑和尚到曰。若相當即住。不然即推倒禪床。便入堂內。師遣侍者問。上座遊山來。為佛法來。溪曰。為佛。法來。師乃升座。溪上參。師問。上座今日離何處。曰路口。師曰。何不蓋卻。溪無對。(末山代云。爭得到這裡)始禮拜。問如何是末山。師曰。不露頂。曰。如何是末山主。師曰。非男女相。溪乃喝曰。何不變去。師曰。不是神。不是鬼。變個甚麼。溪於是伏膺。作園頭三載。僧到參。師曰。太襤褸生。曰雖然如此。且是師子兒。師曰。既是師子兒。為甚麼被文殊騎。僧無對。問如何是古佛心。師曰。世界傾壞。曰世界為甚麼傾壞。師曰寧無我身。
杭州天龍和尚法嗣
婺州金華山。俱胝和尚
初住庵時。有尼名實際。來戴笠子執錫繞師三匝曰。道得即下笠子。如是三問。師皆無對。尼便去。師曰。日勢稍晚。何不且住。尼曰。道得即住。師又無對。尼去後。師斷曰。我雖處丈夫之形。而無丈夫之氣。不如棄庵。往諸方參
【現代漢語翻譯】 起。袒膊當胸打一拳。驅散疑團，如獵人驅趕群猴般使其四散逃竄。抬頭看見一輪初升的太陽。從此穩穩當當，直至如今常常感到快樂。只覺得肚子里飽脹，更不用四處去托缽乞食。又說偈語道：『宇宙之內我是個閑散的客人，人群之中我做個雲遊的僧人。任憑他人嘲笑我，我自隨處逍遙自在。』
高安大愚禪師的法嗣
瑞州末山尼瞭然禪師
因為灌溪閑和尚來到，說道：『如果（我們）彼此相合，我就住下；不然，我就推倒禪床。』說完便進入堂內。瞭然禪師派侍者問道：『上座是來遊山的，還是為佛法而來？』灌溪回答說：『為佛法而來。』瞭然禪師於是升座。灌溪上前參拜。瞭然禪師問道：『上座今天從哪裡來？』灌溪回答說：『路口。』瞭然禪師說：『為何不把路口蓋住？』灌溪無言以對。（末山尼代答說：『怎能到達這裡？』）灌溪這才禮拜。問道：『如何是末山（Moshan，山名）？』瞭然禪師說：『不露頂。』（意指末山的山峰不顯露）問道：『如何是末山主？』瞭然禪師說：『非男女相。』灌溪於是呵斥道：『為何不變去？』瞭然禪師說：『不是神，不是鬼，變個什麼？』灌溪於是心悅誠服，做了園頭三年。有僧人來參拜，瞭然禪師說：『太襤褸了。』僧人說：『雖然如此，但還是師子兒（Śīṃha，比喻有能力的人）。』瞭然禪師說：『既然是師子兒，為什麼被文殊（Mañjuśrī，菩薩名）騎？』僧人無言以對。問道：『如何是古佛心？』瞭然禪師說：『世界傾壞。』問道：『世界為什麼傾壞？』瞭然禪師說：『寧無我身。』
杭州天龍和尚的法嗣
婺州金華山俱胝和尚
當初住在庵時，有個尼姑名叫實際（Shiji），戴著斗笠，拄著錫杖，繞著俱胝和尚轉了三圈，說道：『說得出來，我就放下斗笠。』這樣問了三次，俱胝和尚都無言以對。尼姑便要離開。俱胝和尚說：『天色已晚，為何不暫且住下？』尼姑說：『說得出來，我就住下。』俱胝和尚又無言以對。尼姑離開后，俱胝和尚斷然說道：『我雖然處丈夫之形，而無丈夫之氣，不如棄庵，往諸方參學。』
【English Translation】 He arose, bared his chest, and struck a blow. The doubts were scattered, like monkeys scattered by a hunter. He looked up and saw the newly risen sun. From then on, he was steady and secure, and until now, he has always been happy. He only felt his belly full and distended, and no longer needed to go around begging for alms. He also recited a verse: 'Within the universe, I am a leisurely guest; among people, I act as a wandering monk. Let others laugh at me as they please; I myself am free and at ease everywhere.'
Successor of Zen Master Dayu of Gaoan
Zen Master Liaoran, a nun of Mount Moshan in Ruizhou
Because the monk Guanxi Xian came and said, 'If we are compatible, I will stay; otherwise, I will overturn the Zen bed.' Then he entered the hall. Zen Master Liaoran sent a attendant to ask, 'Venerable Sir, have you come to tour the mountains, or have you come for the Dharma?' Guanxi replied, 'I have come for the Dharma.' Zen Master Liaoran then ascended the seat. Guanxi came forward to pay respects. Zen Master Liaoran asked, 'Where did you leave from today, Venerable Sir?' Guanxi replied, 'The crossroads.' Zen Master Liaoran said, 'Why didn't you cover it up?' Guanxi was speechless. (Nun Moshan replied on his behalf, 'How could you have arrived here?') Only then did Guanxi bow. He asked, 'What is Mount Moshan (Moshan, mountain name)?' Zen Master Liaoran said, 'Not revealing the peak.' (implying that the peak of Mount Moshan is not exposed) He asked, 'What is the master of Mount Moshan?' Zen Master Liaoran said, 'Neither male nor female form.' Guanxi then shouted, 'Why don't you transform?' Zen Master Liaoran said, 'Not a god, not a ghost, what should I transform into?' Guanxi was then convinced and served as a gardener for three years. A monk came to visit. Zen Master Liaoran said, 'Too ragged.' The monk said, 'Although it is like this, I am still a lion cub (Śīṃha, a metaphor for a capable person).' Zen Master Liaoran said, 'Since you are a lion cub, why are you ridden by Mañjuśrī (Mañjuśrī, name of a Bodhisattva)?' The monk was speechless. He asked, 'What is the mind of the ancient Buddha?' Zen Master Liaoran said, 'The world collapses.' He asked, 'Why does the world collapse?' Zen Master Liaoran said, 'Rather than having my body exist.'
Successor of Monk Tianlong of Hangzhou
Monk Jushi of Mount Jinhua in Wuzhou
When he first lived in the hermitage, there was a nun named Shiji, wearing a bamboo hat and carrying a staff, who circled Monk Jushi three times, saying, 'If you can say it, I will take off my hat.' She asked this three times, and Monk Jushi was speechless each time. The nun was about to leave. Monk Jushi said, 'It's getting late, why not stay for a while?' The nun said, 'If you can say it, I will stay.' Monk Jushi was again speechless. After the nun left, Monk Jushi resolutely said, 'Although I am in the form of a man, I do not have the spirit of a man. I might as well abandon the hermitage and go to various places to study.'
尋知識去。其夜山神告曰。不須離此。將有肉身菩薩來。為和尚說法也。逾旬。果天龍和尚到庵。師乃迎禮具陳前事。龍豎一指示之。師當下大悟。自此凡有學者參問。師唯舉一指。無別提唱。有一供過童子。每見人問事。亦豎指祇對。人謂師曰。和尚童子亦會佛法。凡有問皆如和尚豎指。師一日。潛袖刀子問童曰。聞你會佛法是否。童曰是。師曰。如何是佛。童豎起指頭。師以刀斷其指。童叫喚走出。師召童子。童回首。師曰。如何是佛。童舉手不見指頭。豁然大悟。師將順世謂眾曰。吾得天龍一指頭禪。一生用不盡。言訖示滅(長慶代眾云。美食不中飽人吃。玄沙云。我當時若見。拗折指頭。玄覺云。且道玄沙恁么道。意作么生。云居錫云。祇如玄沙恁么道。肯伊。不肯伊。若肯何言拗折指頭。若不肯。俱胝過在甚麼處。先曹山云。俱胝承當處鹵莽。祇認得一機一境一等。是拍手拊掌。是他西園奇怪。玄覺又云。且道俱胝還悟也無。若悟為甚麼道承當處鹵莽。若不悟。又道用一指頭禪不盡。且道曹山意在甚麼處)。
南嶽下五世
睦州陳尊宿法嗣
睦州刺史陳操尚書
齋次。拈起糊餅問僧。江西湖南還有這個么。曰尚書適來。吃個甚麼。公曰。敲鐘謝響。又齋僧次。躬自行餅。一僧展手
【現代漢語翻譯】 現代漢語譯本 尋訪知識（或真理）而去。當晚，山神告訴他說：『不必離開這裡，將會有肉身菩薩前來，為和尚您說法。』 過了十多天，果然天龍和尚來到庵中。這位禪師於是上前迎接，行禮並詳細陳述了之前的事情。天龍和尚豎起一根手指來指示他。這位禪師當下就大徹大悟。從此以後，凡是有學人前來參訪請教，這位禪師都只是舉起一根手指，沒有其他的開示。有一個負責齋飯的童子，每次見到有人問事，也豎起手指來應對。人們對禪師說：『和尚，童子也會佛法。凡是有人提問，都像和尚您一樣豎起手指。』 禪師有一天，偷偷地藏了一把刀子，問童子說：『聽說你會佛法，是嗎？』 童子說：『是的。』 禪師說：『什麼是佛？』 童子豎起指頭。禪師用刀砍斷了他的手指。童子叫喊著跑了出去。禪師叫住童子。童子回頭。禪師說：『什麼是佛？』 童子舉起手，卻看不到指頭，豁然大悟。禪師將要圓寂時，對眾人說：『我得到了天龍和尚的一指頭禪，一生都用不完。』 說完就示寂了。（長慶禪師代替大眾說：『美味佳餚不能讓吃飽的人吃。』 玄沙禪師說：『我當時如果見到，就拗斷他的指頭。』 玄覺禪師說：『且說玄沙這樣說，意圖是什麼？』 云居錫禪師說：『就像玄沙這樣說，是肯定他，還是否定他？如果肯定，為什麼要說拗斷指頭？如果不肯定，俱胝禪師的過錯在哪裡？』 先是曹山禪師說：『俱胝禪師承當之處太草率，只認識到一機、一境、一等，就是拍手拊掌，是他的西園奇怪之處。』 玄覺禪師又說：『且說俱胝禪師開悟了沒有？如果開悟了，為什麼說承當之處太草率？如果沒有開悟，又說用一指頭禪用不盡。且說曹山禪師的用意在哪裡？』）
南嶽下五世
睦州陳尊宿法嗣
睦州刺史陳操尚書
齋飯時，拿起一個麵餅問僧人：『江西、湖南還有這個嗎？』 僧人說：『尚書您剛才，吃了什麼？』 陳操說：『敲鐘感謝迴響。』 又一次齋僧，陳操親自發放餅。
【English Translation】 English version He went in search of knowledge. That night, the mountain deity told him, 'There is no need to leave this place. A living Bodhisattva will come to expound the Dharma for you, venerable monk.' More than ten days passed, and indeed, Venerable Tianlong arrived at the hermitage. The master then greeted him, paid his respects, and recounted the previous events in detail. Tianlong held up a single finger to indicate. The master immediately attained great enlightenment. From then on, whenever scholars came to inquire, the master would only raise one finger, without any other teachings. There was a young boy who served the meals, and whenever he saw people asking questions, he would also raise a finger in response. People said to the master, 'Venerable monk, the boy also knows the Buddha-dharma. Whenever someone asks a question, he raises a finger just like you.' One day, the master secretly hid a knife and asked the boy, 'I hear you know the Buddha-dharma, is that so?' The boy said, 'Yes.' The master said, 'What is Buddha?' The boy raised his finger. The master cut off his finger with the knife. The boy cried out and ran away. The master called the boy back. The boy turned his head. The master said, 'What is Buddha?' The boy raised his hand, but could not see his finger, and suddenly attained great enlightenment. When the master was about to pass away, he said to the assembly, 'I received Tianlong's one-finger Zen, and I will never exhaust it in my lifetime.' After saying this, he entered Nirvana. (Changqing, speaking on behalf of the assembly, said, 'Delicious food is not for those who are already full.' Xuansha said, 'If I had seen it at that time, I would have broken off his finger.' Xuanjue said, 'Tell me, what was Xuansha's intention in saying that?' Yunju Xi said, 'Just like Xuansha said, do you affirm him or deny him? If you affirm him, why say break off his finger? If you deny him, where is Venerable Jizhi's fault?' Earlier, Venerable Caoshan said, 'Venerable Jizhi's understanding was too hasty, only recognizing one opportunity, one state, one class, which is clapping and applauding, it is his strange thing in the Western Garden.' Xuanjue also said, 'Tell me, did Venerable Jizhi attain enlightenment or not? If he attained enlightenment, why say his understanding was too hasty? If he did not attain enlightenment, then why say he will never exhaust the one-finger Zen? Tell me, what was Venerable Caoshan's intention?')
The Fifth Generation Below Nanyue
Successor of Venerable Chen of Muzhou
Prefect of Muzhou, Chen Cao, Minister of State
During a meal, he picked up a pancake and asked the monks, 'Is there this in Jiangxi and Hunan?' A monk said, 'What did Your Excellency just eat?' Chen Cao said, 'Ringing the bell to thank the echo.' Another time, while serving a meal to the monks, Chen Cao personally distributed the cakes. One monk extended his hand.
擬接。公卻縮手。僧無語。公曰。果然果然。問僧有個事。與上座商量得么。曰合取狗口。公自摑口曰。某甲罪過。曰知過必改。公曰。恁么則乞上座口吃飯得么。又齋僧。自行食次乃曰。上座施食。僧曰。三德六味。公曰錯。僧無對。又與僚屬登樓次。見數僧行來。有一官人曰。來者總是行腳僧。公曰不是。曰焉知不是。公曰。待來勘過。須臾僧至樓前。公驀喚上座。僧皆舉首。公謂諸官曰。不通道。又與禪者頌曰。禪者有玄機。機玄是復非。欲了機前旨。咸于句下違。
光孝覺禪師法嗣
升州長慶道巘禪師
廬州人也。初侍光孝。便領悟微言。即于湖南大光山剃度。既化緣彌盛。出住長慶。上堂。彌勒朝入伽藍。暮成正覺。說偈曰。三界上下法。我說皆是心。離於諸心法。更無有可得。看他恁么道。也太殺惺惺。若比吾徒。猶是鈍漢。所以一念見道三世情盡。如印印泥。更無前後。諸子生死事大。快須薦取。莫為等閑。業識茫茫。蓋為迷己逐物。世尊臨入涅槃。文殊請再轉法輪。世尊咄曰。吾四十九年住世。不曾說一字。汝請吾再轉法輪。是吾曾轉法輪邪。然今時眾中。建立個賓主問答。事不獲已。蓋為初心耳。僧問如何是長慶境。師曰。阇黎履踐看。問如何是佛法大意。師曰。今日三月三。
【現代漢語翻譯】 現代漢語譯本：
（長慶道巘禪師）想要握手，但（居士）卻縮回了手。僧人無話可說。（居士）說：『果然如此，果然如此。』問僧人：『有一件事，可以和上座（對僧人的尊稱）商量嗎？』僧人說：『應該堵住狗嘴。』（居士）自己打自己的嘴巴說：『我某甲（古代人自稱的謙詞）有罪過。』僧人說：『知錯就改。』（居士）說：『這樣的話，可以乞求上座的口來吃飯嗎？』
又一次齋僧，（居士）親自給大家分發食物，然後說：『上座施食。』僧人說：『三德六味。』（居士）說：『錯。』僧人無言以對。
又一次和同僚下屬登上樓，看見幾個僧人走來。有一個官員說：『來的人都是行腳僧（四處雲遊的僧人）。』（居士）說：『不是。』（官員）說：『怎麼知道不是？』（居士）說：『等他們來了，勘驗一下。』一會兒，僧人來到樓前。（居士）突然喊：『上座！』僧人們都抬起頭。（居士）對各位官員說：『不相信吧？』
又一次和禪者（修行禪定的人）唱和道：『禪者有玄機，機玄是復非？欲了機前旨，咸于句下違。』
光孝覺禪師法嗣
升州長慶道巘禪師
是廬州人。起初侍奉光孝禪師，便領悟了精微的道理，於是在湖南大光山剃度出家。後來教化因緣越來越興盛，於是出任長慶寺住持。上堂說法時說：『彌勒（未來佛）早上進入伽藍（寺廟），晚上就成就正覺（圓滿的覺悟）。』說偈語道：『三界（欲界、色界、無色界）上下法，我說皆是心。離於諸心法，更無有可得。』看他這樣說，也太聰明了。如果和我們這些人相比，還是個遲鈍的人。所以一念之間見到道，三世（過去、現在、未來）的情感都斷盡，就像用印章蓋在泥上，沒有先後之分。各位，生死事大，要趕快領悟，不要等閒視之。業識（業力形成的意識）茫茫，都是因為迷失自己而追逐外物。世尊（釋迦牟尼佛）臨入涅槃（圓寂）時，文殊（文殊菩薩）請求再次轉法輪（宣講佛法）。世尊呵斥道：『我四十九年住世，不曾說過一字，你請求我再次轉法輪，難道我曾經轉過法輪嗎？』然而現在這個時候，在眾人中，建立賓主問答，也是不得已的事情，這是爲了初學者啊。
有僧人問：『如何是長慶境？』禪師說：『阇黎（對僧人的尊稱）自己去走走看看。』問：『如何是佛法大意？』禪師說：『今日三月三。』
【English Translation】 English version:
(Chan Master Dao Yan of Changqing) intended to shake hands, but (the layman) withdrew his hand. The monk was speechless. (The layman) said, 'Indeed, indeed.' He asked the monk, 'Is there something I can discuss with you, Venerable Sir (a respectful term for a monk)?' The monk said, 'One should shut the dog's mouth.' (The layman) slapped his own mouth and said, 'I, Moujia (a humble way of referring to oneself in ancient times), am guilty.' The monk said, 'Knowing your faults, you must correct them.' (The layman) said, 'In that case, may I beg for the Venerable Sir's mouth to eat with?'
Another time, when offering food to the monks, (the layman) personally distributed the food and then said, 'Venerable Sir, offer the food.' The monk said, 'The three virtues and six flavors.' (The layman) said, 'Wrong.' The monk had no reply.
Another time, while ascending a tower with his colleagues and subordinates, he saw several monks walking by. An official said, 'Those who come are all wandering monks (monks who travel around).' (The layman) said, 'No.' (The official) said, 'How do you know they are not?' (The layman) said, 'Wait until they come, and I will examine them.' After a while, the monks arrived in front of the tower. (The layman) suddenly shouted, 'Venerable Sir!' The monks all raised their heads. (The layman) said to the officials, 'Don't you believe it?'
Another time, he composed a verse with a Chan practitioner (a person who practices Chan meditation): 'The Chan practitioner has profound secrets, are these secrets true or false? If you want to understand the meaning before the secret, you will all deviate from the meaning of the phrase.'
Successor of Chan Master Jue of Guangxiao Temple
Chan Master Dao Yan of Changqing in Shengzhou
He was a native of Luzhou. Initially, he served Chan Master Guangxiao and immediately understood the subtle principles. Then, he was tonsured at Mount Daguang in Hunan. Later, his teaching became increasingly prosperous, so he became the abbot of Changqing Temple. When he ascended the Dharma hall to preach, he said, 'Maitreya (the future Buddha) enters the Sangharama (monastery) in the morning and attains perfect enlightenment (complete awakening) in the evening.' He said in a verse: 'The Dharma of the three realms (the desire realm, the form realm, and the formless realm) above and below, I say is all mind. Apart from all mental Dharmas, there is nothing else to be obtained.' Seeing him say this, he is too clever. Compared to us, he is still a dull person. Therefore, in a single thought, one sees the Dao (the Way), and the emotions of the three lifetimes (past, present, and future) are exhausted, like stamping a seal on mud, without any before or after. Everyone, the matter of birth and death is great, you must quickly understand it, do not take it lightly. The karmic consciousness (consciousness formed by karma) is vast and boundless, all because of losing oneself and pursuing external things. When the World Honored One (Shakyamuni Buddha) was about to enter Nirvana (final passing), Manjushri (Manjushri Bodhisattva) requested him to turn the Dharma wheel (preach the Dharma) again. The World Honored One scolded him, 'I have lived in the world for forty-nine years and have not said a single word. You ask me to turn the Dharma wheel again, have I ever turned the Dharma wheel?' However, at this time, establishing guest-host questions and answers among the assembly is also a last resort, this is for beginners.
A monk asked, 'What is the realm of Changqing?' The Chan Master said, 'Go and walk around and see for yourself, Venerable Sir (a respectful term for a monk).' He asked, 'What is the great meaning of the Buddha Dharma?' The Chan Master said, 'Today is the third day of the third month.'
曰。學人不會。師曰。止止不須說。我法妙難思。便下座。咸平二年示寂。
五燈嚴統卷第四 卍新續藏第 80 冊 No. 1568 五燈嚴統(第1卷-第9卷)
五燈嚴統卷第五
六祖大鑒禪師法嗣
吉州青原山靜居寺行思禪師
本州安城劉氏子。幼歲出家。每群居論道。師唯默然。聞曹溪法席。乃往參禮。問曰。當何所務即不落階級。祖曰。汝曾作甚麼來。師曰。聖諦亦不為。祖曰。落何階級。師曰。聖諦尚不為。何階級之有。祖深器之。會下學徒雖眾。師居首焉。亦猶二祖不言少林謂之得髓矣。一日祖謂師曰。從上衣法雙行。師資遞授衣以表信。法乃印心。吾今得人。何患不信。吾受衣以來。遭此多難。況乎後代爭競必多。衣即留鎮山門。汝當分化一方。無令斷絕。師既得法。歸住青原。六祖將示滅。有沙彌希遷。(即石頭和尚)問曰。和尚百年後。希遷未審當依附何人。祖曰。尋思去。及祖順世。遷每於靜處端坐。寂若忘生。第一座問曰。汝師已逝。空坐奚為。遷曰。我稟遺誡。故尋思爾。座曰。汝有師兄思和尚。今住吉州。汝因緣在彼。師言甚直。汝自迷耳。遷聞語便禮辭祖龕。直詣靜居參禮。師曰。子何方來。遷曰。曹溪。師曰。將得甚麼來。曰未到曹溪
【現代漢語翻譯】 說：『學人（學生）不明白。』 師父說：『停止，停止，不必說了。我的佛法精妙難以思議。』 便下座。咸平二年圓寂。
五燈嚴統 卷第四
五燈嚴統 卷第五
六祖大鑒禪師法嗣
吉州青原山靜居寺行思禪師
是本州安城劉家的兒子。年幼時出家。每當大家聚在一起討論佛法時，禪師總是沉默不語。聽聞曹溪（六祖慧能駐錫之地）的佛法興盛，於是前去參拜。問道：『應當做什麼才能不落入階級分別？』 六祖說：『你曾經做過什麼？』 禪師說：『聖諦（佛教真理）也不執著。』 六祖說：『落入什麼階級？』 禪師說：『聖諦尚且不執著，哪裡還有什麼階級可言？』 六祖深深器重他。門下學徒雖然眾多，禪師位居首位。就像二祖慧可不發一言而得到達摩的真髓一樣。一天，六祖對禪師說：『從上代以來，衣缽和佛法一同傳授，師父傳給弟子衣缽是爲了表示信任，佛法是用來印證心性的。我現在找到了傳人，還擔心什麼不被信任呢？我自從得到衣缽以來，遭遇了很多磨難，更何況後代爭奪一定會很多。衣缽就留在山門鎮守，你應該到一方去教化，不要讓佛法斷絕。』 禪師得到佛法后，回到青原山居住。六祖將要示寂時，有沙彌希遷（即石頭和尚）問道：『和尚百年之後，希遷不知道應當依附於誰？』 六祖說：『去尋思。』 等到六祖圓寂后，希遷常常在安靜的地方端坐，寂靜得好像忘記了生死。第一座（寺院中的首座）問道：『你的師父已經去世了，空坐著做什麼？』 希遷說：『我接受了遺囑，所以才尋思。』 座元說：『你有師兄行思和尚，現在住在吉州，你與他的因緣在那裡，師父的話非常直接，是你自己迷惑了。』 希遷聽了這話，便禮拜告別六祖的靈龕，直接前往靜居寺參拜行思禪師。行思禪師問道：『你從哪裡來？』 希遷說：『曹溪。』 行思禪師問道：『帶來了什麼？』 希遷說：『還未到曹溪。』
【English Translation】 He said, 'This student does not understand.' The master said, 'Stop, stop, no need to speak. My Dharma is subtle and difficult to fathom.' Then he descended from the seat. He passed away in the second year of Xianping.
The Strict Lineage of the Five Lamps, Volume Four
The Strict Lineage of the Five Lamps, Volume Five
Lineage of the Sixth Ancestor, Great Master Dajian
Zen Master Xingsi of Qingyuan Mountain Jingju Temple in Jizhou
He was a son of the Liu family in Ancheng, this prefecture. He left home at a young age. Whenever the community gathered to discuss the Way, the master remained silent. Hearing of the flourishing Dharma seat at Caoxi (where the Sixth Ancestor Huineng resided), he went to pay his respects. He asked, 'What should one do to avoid falling into hierarchical distinctions?' The Sixth Ancestor said, 'What have you been doing?' The master said, 'Even the Noble Truths (Buddhist truths) are not adhered to.' The Sixth Ancestor said, 'What hierarchical distinction do you fall into?' The master said, 'Even the Noble Truths are not adhered to, so what hierarchical distinction could there be?' The Sixth Ancestor deeply valued him. Although there were many disciples under his tutelage, the master held the foremost position. It was like the Second Ancestor (Huike) who, without uttering a word, obtained the marrow of Bodhidharma at Shaolin. One day, the Sixth Ancestor said to the master, 'From the past, the robe and the Dharma have been transmitted together. The master passes the robe to the disciple to signify trust, and the Dharma is to seal the mind. Now that I have found a successor, what worries do I have about not being trusted? Since I received the robe, I have encountered many difficulties. Moreover, future generations will surely have much contention. The robe should remain to guard the mountain gate. You should go and transform one region, and not let the Dharma be cut off.' After the master received the Dharma, he returned to reside at Qingyuan Mountain. When the Sixth Ancestor was about to pass away, the Shami (novice monk) Xiqian (who is Stone Monk) asked, 'After the master passes away in a hundred years, I, Xiqian, do not know who I should rely on.' The Sixth Ancestor said, 'Go and contemplate.' After the Sixth Ancestor passed away, Xiqian often sat upright in a quiet place, as still as if he had forgotten life and death. The First Seat (the head seat in the monastery) asked, 'Your master has passed away, what are you doing sitting idly?' Xiqian said, 'I received the last words, so I am contemplating.' The First Seat said, 'You have a Dharma brother, the Venerable Xingsi, who now resides in Jizhou. Your karmic connection is there. The master's words were very direct, it is you who are confused.' Upon hearing these words, Xiqian bowed and took leave of the Sixth Ancestor's stupa, and went directly to Jingju Temple to pay respects to Zen Master Xingsi. Zen Master Xingsi asked, 'Where do you come from?' Xiqian said, 'Caoxi.' Zen Master Xingsi asked, 'What did you bring?' Xiqian said, 'I have not yet arrived at Caoxi.'
亦不失。師曰。若恁么用去曹溪作甚麼。曰若不到曹溪。爭知不失。遷又曰。曹溪大師。還識和尚否。師曰。汝今識吾否。曰識又爭能識得。師曰。眾角雖多一麟足矣。遷又問。和尚自離曹溪。甚麼時至此間。師曰。我卻知汝早晚離曹溪。曰希遷不從曹溪來。師曰。我亦知汝去處也。曰和尚幸是大人。莫造次。他日師復問遷。汝甚麼處來。曰曹溪。師乃舉拂子曰。曹溪還有這個么。曰非但曹溪。西天亦無。師曰。子莫曾到西天否。曰若到即有也。師曰。未在更道。曰和尚也須道取一半。莫全靠學人。師曰。不辭向汝道。恐已后無人承當。師令遷持書與南嶽讓和尚曰。汝達書了速回。吾有個鈯斧子。與汝住山。遷至彼。未呈書。便問。不慕諸聖不重己靈時如何。岳曰。子問太高生。何不向下問。遷曰。寧可永劫受沉淪。不從諸聖求解脫。岳便休。(玄沙曰。大小石頭。被南嶽推倒。直至如今起不得)遷便回。師問。子返何速。書信達否。遷曰。書亦不通訊亦不達。去日蒙和尚許個鈯斧子。祇今便請。師垂一足。遷便禮拜。尋辭往南嶽。荷澤神會來參。師問甚處來。曰曹溪。師曰。曹溪意旨如何。會振身而立。師曰。猶帶瓦礫在。曰和尚此間莫有真金與人么。師曰。設有汝向甚麼處著。(玄沙云。果然。云居錫云。祇如玄
【現代漢語翻譯】 亦不失。 師父說：『如果這樣用，那曹溪（Caoxi，六祖慧能駐錫的寺院）還有什麼用？』 回答說：『如果不到曹溪，怎麼知道不會失去？』 希遷（Xiqian，石頭希遷禪師）又問：『曹溪大師還認識和尚您嗎？』 師父說：『你現在認識我嗎？』 回答說：『認識又怎能完全認識呢？』 師父說：『眾多的角雖然多，但有一隻麒麟的足就足夠了。』 希遷又問：『和尚您自從離開曹溪，什麼時候到這裡的？』 師父說：『我卻知道你早晚離開曹溪。』 回答說：『希遷不是從曹溪來的。』 師父說：『我也知道你從哪裡來。』 回答說：『和尚您幸虧是大人，不要輕率。』 他日，師父又問希遷：『你從哪裡來？』 回答說：『曹溪。』 師父於是舉起拂子說：『曹溪還有這個嗎？』 回答說：『不只是曹溪，西天（Xitian，指印度）也沒有。』 師父說：『你莫非曾經到過西天？』 回答說：『如果到過，那就有。』 師父說：『還沒有說到點子上，再說。』 回答說：『和尚您也須說一半，不要完全依靠學人。』 師父說：『不是不肯向你說，只是恐怕以後沒有人能承擔。』 師父讓希遷把信交給南嶽懷讓（Nanyue Huairang）和尚，說：『你送信到了就趕快回來，我有個鈯斧子，給你住山用。』 希遷到了南嶽，還沒呈上書信，就問：『不羨慕諸聖，不看重自己的靈性時，如何是好？』 懷讓說：『你問得太高深了，為什麼不向下問？』 希遷說：『寧可永遠沉淪，也不從諸聖那裡求解脫。』 懷讓便不再說話。（玄沙（Xuansha，玄沙師備禪師）說：『大小石頭，被南嶽推倒，直到如今也起不來。』） 希遷便返回。 師父問：『你回來得這麼快，書信送到了嗎？』 希遷說：『書信也沒有送達，資訊也沒有傳到。去的時候蒙和尚答應給我一把鈯斧子，現在就請給我。』 師父垂下一隻腳，希遷便禮拜。不久就告辭前往南嶽。 荷澤神會（Heze Shenhui）前來參拜，師父問：『從哪裡來？』 回答說：『曹溪。』 師父說：『曹溪的意旨如何？』 神會振身而立。 師父說：『還帶著瓦礫在。』 回答說：『和尚您這裡莫非有真金給人嗎？』 師父說：『即使有，你往哪裡放？』（玄沙說：『果然。』 云居錫（Yunjuxi）說：『就像玄
【English Translation】 Also not lost.' The master said, 'If you use it like that, what's the use of Caoxi (Caoxi, the temple where the Sixth Patriarch Huineng resided)?' He replied, 'If you don't go to Caoxi, how would you know you won't lose it?' Xiqian (Xiqian, Zen Master Shitou Xiqian) then asked, 'Does the Caoxi master still recognize you, Master?' The master said, 'Do you recognize me now?' He replied, 'Recognize, but how can one fully recognize?' The master said, 'Although there are many horns, one Qilin's (Qilin, a mythical Chinese creature) foot is enough.' Xiqian then asked, 'Since you left Caoxi, Master, when did you arrive here?' The master said, 'I know when you will leave Caoxi.' He replied, 'Xiqian did not come from Caoxi.' The master said, 'I also know where you came from.' He replied, 'Fortunately, Master, you are a great man, don't be rash.' Another day, the master asked Xiqian, 'Where did you come from?' He replied, 'Caoxi.' The master then raised his whisk and said, 'Does Caoxi have this?' He replied, 'Not only Caoxi, but also Xitian (Xitian, referring to India) does not have it.' The master said, 'Have you ever been to Xitian?' He replied, 'If I had been there, then it would exist.' The master said, 'You haven't hit the point yet, say more.' He replied, 'Master, you must also say half, don't rely entirely on the student.' The master said, 'It's not that I don't want to tell you, but I'm afraid that no one will be able to bear it in the future.' The master asked Xiqian to deliver a letter to Zen Master Nanyue Huairang (Nanyue Huairang), saying, 'Deliver the letter and return quickly, I have a hoe-axe for you to live in the mountains.' When Xiqian arrived at Nanyue, before presenting the letter, he asked, 'When one does not admire the saints and does not value one's own spirit, what is it like?' Huairang said, 'You ask too high, why not ask lower?' Xiqian said, 'I would rather sink forever than seek liberation from the saints.' Huairang then stopped speaking. (Xuansha (Xuansha Shibei Zen Master) said, 'Big and small stones, pushed down by Nanyue, cannot get up even now.') Xiqian then returned. The master asked, 'Why did you return so quickly? Was the letter delivered?' Xiqian said, 'The letter was not delivered, and the message was not conveyed. When I left, I was promised a hoe-axe by the Master, please give it to me now.' The master lowered one foot, and Xiqian bowed. Soon after, he bid farewell and went to Nanyue. Heze Shenhui (Heze Shenhui) came to pay respects, and the master asked, 'Where did you come from?' He replied, 'Caoxi.' The master said, 'What is the meaning of Caoxi?' Shenhui shook his body and stood up. The master said, 'You still carry rubble.' He replied, 'Does the Master have real gold to give to people here?' The master said, 'Even if there is, where would you put it?' (Xuansha said, 'Indeed.' Yunjuxi (Yunjuxi) said, 'Just like Xuan'
沙道果然。是真金。是瓦礫)僧問。如何是佛法大意。師曰。廬陵米作么價。師既付法石頭。唐開元二十八年。十一月十三日。升堂告眾。跏趺而逝。僖宗謚弘濟禪師歸真之塔。
青原思禪師法嗣(第一世)
南嶽石頭希遷禪師
端州高要陳氏子。母初懷娠。不喜葷茹。師雖在孩提。不煩保母。既冠然諾自許。鄉洞獠民。畏鬼神。多淫祀。殺牛釃酒。習以為常。師輒往毀叢祠。奪牛而歸。歲盈數十。鄉老不能禁。后直造曹溪得度。未具戒。屬祖圓寂。稟遺命謁青原。乃攝衣從之。(緣會語句。青原章敘之)一日原問師曰。有人道嶺南有訊息。師曰。有人不道嶺南有訊息。曰若恁么大藏小藏從何而來。師曰。盡從這裡去。原然之。師于唐天寶初。薦之衡山南寺。寺之東有石。狀如臺。乃結庵其上。時號石頭和尚。師因看肇論。至會萬物為己者。其唯聖人乎。師乃拊幾曰。聖人無己。靡所不己。法身無象。誰云自他。圓鑒靈照于其間。萬象體玄而自現。境智非一。孰云去來。至哉斯語也。遂掩卷不覺寢夢。自身與六祖。同乘一龜。游泳深池之內。覺而詳之。靈龜者智也。池者性海也。吾與祖師。同乘靈智。游性海矣。遂著參同契曰。竺土大仙心。東西密相付。人根有利鈍。道無南北祖。靈源明皎潔。枝
{ "translations": [ "現代漢語譯本：", "沙裡淘金，果然如此。什麼是真金，什麼是瓦礫？有僧人問：『如何是佛法的大意？』 禪師說：『廬陵的米是什麼價錢？』 禪師將佛法傳給石頭希遷后，在唐開元二十八年十一月十三日，升座告訴眾人，然後結跏趺坐而逝。僖宗謚號為弘濟禪師歸真之塔。", "", "青原思禪師的法嗣（第一世）", "", "南嶽石頭希遷禪師", "", "是端州高要縣陳家的兒子。他的母親懷孕時，不喜歡吃葷腥。禪師雖然還是個孩子，卻不需要保姆照顧。成年後，很講信用。家鄉山洞裡的獠民，敬畏鬼神，經常進行過度的祭祀，殺牛釀酒，習以為常。禪師經常去毀壞他們的祠堂，搶奪牛回來，每年都有幾十頭。鄉里的老人們無法禁止。後來直接去曹溪受度，但還沒有受具足戒，就趕上六祖圓寂，於是稟告遺命去拜見青原行思，於是整理衣物跟隨了他（相關的因緣和語句，在青原行思的章節里敘述）。有一天，青原行思問禪師說：『有人說嶺南有訊息。』 禪師說：『有人不說嶺南有訊息。』 青原行思說：『如果這樣，那麼大藏經和小藏經從哪裡來呢？』 禪師說：『都從這裡去。』 青原行思認可了他的說法。禪師在唐天寶初年，被推薦到衡山南寺。寺廟的東邊有一塊石頭，形狀像檯子，於是他在上面結庵。當時號稱石頭和尚。禪師因為看《肇論》，看到『能夠會通萬物為自身的，大概只有聖人吧』。禪師於是拍著桌子說：『聖人沒有自我，沒有什麼不是自我。法身沒有形象，誰說是自是他？圓滿的智慧光明照耀其中，萬象體現玄妙而自然顯現。境和智不是一，誰說是去是來？』 這句話說得太好了。於是合上書，不知不覺睡著了。夢見自己和六祖慧能，一同乘坐一隻烏龜，在深池裡游泳。醒來后仔細思考，靈龜代表智慧，池代表自性之海，我和祖師，一同乘坐靈智，在自性之海里遨遊啊。於是寫了《參同契》說：『印度的大覺金仙的心法，東西方秘密地互相傳授。人們的根器有利鈍，道沒有南北的祖師。靈源光明皎潔，枝』" , "english_translations": [ "English version:", "It's indeed true, like finding gold in the sand. What is true gold, and what is gravel? A monk asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'What is the price of rice in Luling?' After the master transmitted the Dharma to Shitou Xiqian (石頭希遷), on the 13th day of the 11th month of the 28th year of the Kaiyuan era of the Tang Dynasty, he ascended the platform and told the assembly, then sat in full lotus posture and passed away. Emperor Xizong bestowed the posthumous title 'Zen Master Hongji' and the name 'Returning to Truth Pagoda'.", "", "Successor of Zen Master Qingyuan Si (青原思禪師) (First Generation)", "", "Zen Master Shitou Xiqian (南嶽石頭希遷禪師) of Nanyue", "", "He was the son of the Chen family of Gao Yao County, Duanzhou (端州高要). When his mother was pregnant, she disliked eating meat. Although the master was still a child, he did not need a nanny to take care of him. After he came of age, he kept his promises. The Liao people (獠民) in the mountain caves of his hometown feared ghosts and gods and often engaged in excessive sacrifices, killing cattle and brewing wine, which they took as customary. The master often went to destroy their shrines and seize the cattle, bringing back dozens each year. The elders of the village could not stop him. Later, he went directly to Caoqi (曹溪) to be ordained, but before he could receive the full precepts, the Sixth Patriarch (六祖) passed away. He then reported the Sixth Patriarch's last instructions and went to visit Qingyuan Xingsi (青原行思), and thus arranged his robes and followed him. (The related causes and phrases are narrated in the chapter on Qingyuan Xingsi). One day, Qingyuan Xingsi asked the master, 'Someone said there is news from Lingnan (嶺南).' The master said, 'Someone does not say there is news from Lingnan.' Qingyuan Xingsi said, 'If that's the case, then where do the Great Canon (大藏經) and the Small Canon (小藏經) come from?' The master said, 'They all go from here.' Qingyuan Xingsi approved of his statement. In the early years of the Tianbao era of the Tang Dynasty, the master was recommended to the South Temple (南寺) of Hengshan (衡山). To the east of the temple was a stone shaped like a platform, so he built a hermitage on it. At that time, he was called the Stone Monk (石頭和尚). The master, while reading the Zhaolun (肇論), came across the passage 'He who can unite all things as himself, is perhaps only the sage.' The master then slapped the table and said, 'The sage has no self, there is nothing that is not self. The Dharmakaya (法身) has no form, who says it is self or other? Perfect wisdom shines within, and all phenomena manifest mysteriously and naturally. Realm and wisdom are not one, who says it is going or coming?' These words are excellent. Then he closed the book and unknowingly fell asleep. He dreamed that he and the Sixth Patriarch Huineng (六祖慧能) were riding a turtle together, swimming in a deep pool. After waking up, he pondered it carefully. The spiritual turtle represents wisdom, and the pool represents the sea of self-nature. I and the Patriarch, together ride the spiritual wisdom, swimming in the sea of self-nature. Thus, he wrote the Cantongqi (參同契), saying: 'The mind-dharma of the great immortal of India, is secretly transmitted between East and West. People's faculties are sharp or dull, but the Way has no northern or southern patriarchs. The spiritual source is bright and pure, the branches'" ] }
派暗流注。執事元是迷。契理亦非悟。門門一切境。回互不回互。回而更相涉。不爾依位住。色本殊質象。聲元異樂苦。暗合上中言。明明清濁句。四大性自復。如子得其母。火熱風動搖。水濕地堅固。眼色耳音聲。鼻香舌咸醋。然依一一法。依根葉分佈。本末須歸宗。尊卑用其語。當明中有暗。勿以暗相遇。當暗中有明。勿以明相睹。明暗各相對。比如前後步。萬物自有功。當言用及處。事存涵蓋合。理應箭鋒拄。承言須會宗。勿自立規矩。觸目不會道。運足焉知路。進步非近遠。迷隔山河固。謹白參玄人。光陰莫虛度。上堂。吾之法門。先佛傳受。不論禪定精進。唯達佛之知見。即心即佛。心佛眾生。菩提煩惱。名異體一。汝等當知。自己心靈。體離斷常。性非垢凈。湛然圓滿。凡聖齊同。應用無方。離心意識。三界六道。唯自心現。水月映象。豈有生滅。汝能知之。無所不備。時門人道悟問。曹溪意旨誰人得。師曰。會佛法人得。曰。師還得否。師曰不得。曰為甚麼不得。師曰。我不會佛法。曰問如何是解脫。師曰。誰縛汝。問如何是凈土。師曰。誰垢汝。問如何是涅槃。師曰。誰將生死與汝。師問新到。從甚麼處來。曰江西來。師曰。見馬大師否。曰見。師乃指一橛柴曰。馬師何似這個。僧無對。(卻回舉似
【現代漢語翻譯】 現代漢語譯本 派暗流注（從支流注入主流）。執事元是迷（當執事者原本就是迷惑的）。契理亦非悟（即使符合道理也並非真正的覺悟）。門門一切境（各個法門所面對的一切境界）。回互不回互（相互關聯又相互獨立）。回而更相涉（關聯則更加相互牽涉）。不爾依位住（否則就各自安住其位）。色本殊質象（色原本具有不同的性質和形象）。聲元異樂苦（聲音原本就不同於快樂和痛苦）。暗合上中言（暗中契合上等和中等的言語）。明明清濁句（明白分辨清澈和渾濁的語句）。四大性自復（地水火風四大元素的本性自然恢復）。如子得其母（如同孩子找到了母親）。火熱風動搖（火的特性是熱，風的特性是動搖）。水濕地堅固（水的特性是濕潤，地的特性是堅固）。眼色耳音聲（眼根對色塵，耳根對音聲）。鼻香舌咸醋（鼻根對香氣，舌根對鹹味和酸味）。然依一一法（然而依賴於每一個法）。依根葉分佈（就像樹根和樹葉一樣分佈）。本末須歸宗（根本和末節都必須迴歸本源）。尊卑用其語（尊貴和卑賤要用相應的語言表達）。當明中有暗（當光明之中有黑暗）。勿以暗相遇（不要用黑暗去應對）。當暗中有明（當黑暗之中有光明）。勿以明相睹（不要用光明去觀察）。明暗各相對（光明和黑暗各自相對）。比如前後步（比如前腳和後腳）。萬物自有功（萬物自有其作用）。當言用及處（應當說出它的作用和所處的位置）。事存涵蓋合（事情的存在就像盒子和蓋子相合）。理應箭鋒拄（道理應當像箭鋒一樣直指）。承言須會宗（理解言語必須領會其宗旨）。勿自立規矩（不要自己設立規矩）。觸目不會道（即使親眼所見也不會明白真道）。運足焉知路（即使行走也不會知道道路）。進步非近遠（進步不在於距離的遠近）。迷隔山河固（迷惑就像被山河阻隔一樣牢固）。謹白參玄人（謹此告知參禪悟道的人）。光陰莫虛度（光陰不要虛度）。 上堂。吾之法門（我之法門）。先佛傳受（是過去的佛所傳授的）。不論禪定精進（不講究禪定和精進）。唯達佛之知見（只求通達佛的知見）。即心即佛（心就是佛）。心佛眾生（心、佛和眾生）。菩提煩惱（菩提和煩惱）。名異體一（名稱不同，本體卻是一個）。汝等當知（你們應當知道）。自己心靈（自己的心靈）。體離斷常（本體超越了斷滅和常有）。性非垢凈（自性不是垢染也不是清凈）。湛然圓滿（清澈而圓滿）。凡聖齊同（凡人和聖人相同）。應用無方（應用沒有固定的方式）。離心意識（脫離了心意識）。三界六道（三界和六道）。唯自心現（只是自心的顯現）。水月映象（如同水中的月亮和鏡中的影像）。豈有生滅（哪裡有生滅呢）。汝能知之（你如果能明白這個道理）。無所不備（就無所不具備了）。 時門人道悟問（當時，門人道悟問道）。曹溪意旨誰人得（曹溪（Caoxi，禪宗六祖慧能弘法的道場）的意旨誰人能夠領會）。師曰（大師說）。會佛法人得（領會佛法的人能夠領會）。曰（道悟說）。師還得否（師父您領會了嗎）。師曰（大師說）。不得（沒有領會）。曰為甚麼不得（道悟說：為什麼沒有領會）。師曰（大師說）。我不會佛法（我不會佛法）。曰問如何是解脫（道悟問：什麼是解脫）。師曰（大師說）。誰縛汝（誰束縛你了）。問如何是凈土（道悟問：什麼是凈土）。師曰（大師說）。誰垢汝（誰污染你了）。問如何是涅槃（道悟問：什麼是涅槃）。師曰（大師說）。誰將生死與汝（誰把生死給你了）。 師問新到（大師問新來的僧人）。從甚麼處來（從哪裡來）。曰江西來（僧人說：從江西來）。師曰（大師說）。見馬大師否（見到馬大師（Mazu，唐代禪宗大師）了嗎）。曰見（僧人說：見到了）。師乃指一橛柴曰（大師於是指著一截木頭說）。馬師何似這個（馬大師像這個嗎）。僧無對（僧人無言以對）。(卻回舉似（僧人回去后把這件事告訴了）
【English Translation】 English version Branch streams flow into the main current. Those in charge are fundamentally deluded. Conforming to reason is not necessarily enlightenment. Every realm through every gate is both inter-related and not inter-related. When inter-related, they further involve each other. Otherwise, they abide in their respective positions. Colors inherently possess different qualities and forms. Sounds are fundamentally different from pleasure and pain. Secretly aligning with superior and middling speech, clearly distinguishing pure and turbid phrases. The four great elements (四大, sì dà: earth, water, fire, and wind) naturally revert to their original nature, like a child finding its mother. Fire is hot, wind is moving. Water is wet, earth is solid. Eyes perceive colors, ears perceive sounds. Nose perceives fragrances, tongue perceives salty and sour tastes. However, relying on each individual dharma, they are distributed according to roots and leaves. The origin and the end must return to the source. Use appropriate language for the noble and the humble. When there is darkness within light, do not confront it with darkness. When there is light within darkness, do not observe it with light. Light and darkness are relatively opposed, like steps forward and backward. All things have their own function; speak of their use and location. Matters exist like a box and its lid fitting together. Reason should be like an arrow pointing directly. Understanding words requires comprehending the essence; do not establish your own rules. Even seeing with your own eyes, you may not understand the Way. Even walking, how can you know the path? Progress is not about nearness or distance; delusion is like being separated by solid mountains and rivers. I respectfully inform those who seek the profound: do not waste time. Ascending the Dharma Hall: 'My Dharma gate is transmitted from past Buddhas. It does not emphasize dhyana (禪定, chán dìng: meditation) or diligent effort, but only attaining the knowledge and vision of the Buddha. Mind is Buddha, and Buddha is Mind. Mind, Buddha, sentient beings, Bodhi (菩提, Pútí: enlightenment), and afflictions are different in name but one in essence. You should know that your own mind is beyond permanence and annihilation, and its nature is neither defiled nor pure. It is clear, complete, perfect, and the same in both ordinary beings and sages. Its application is limitless, beyond mind, consciousness, the Three Realms (三界, Sānjiè: realm of desire, realm of form, realm of formlessness), and the Six Paths (六道, Liùdào: realms of gods, demigods, humans, animals, hungry ghosts, and hell beings). All are manifestations of your own mind. Like the moon in water or an image in a mirror, how can there be birth and death? If you can understand this, you will lack nothing.' At that time, the disciple Daowu asked, 'Who can attain the meaning of Caoxi (曹溪, Cáoxī: the place where the Sixth Patriarch Huineng propagated the Dharma)?' The Master said, 'Those who understand the Buddha-dharma can attain it.' Daowu said, 'Has the Master attained it?' The Master said, 'I have not.' Daowu said, 'Why have you not?' The Master said, 'I do not understand the Buddha-dharma.' Daowu asked, 'What is liberation?' The Master said, 'Who has bound you?' Daowu asked, 'What is the Pure Land?' The Master said, 'Who has defiled you?' Daowu asked, 'What is Nirvana?' The Master said, 'Who gave you birth and death?' The Master asked a newly arrived monk, 'Where do you come from?' The monk said, 'From Jiangxi.' The Master said, 'Did you see Master Ma (Mazu, 唐代禪宗大師: a Chan master of the Tang Dynasty)?' The monk said, 'I did.' The Master then pointed to a piece of firewood and said, 'What is Master Ma like compared to this?' The monk had no reply. (Later, he returned and told)
馬祖。祖曰。汝見橛柴大小。曰沒量大。祖曰。汝甚有力。僧曰何也。祖曰。汝從南嶽負一橛柴來。豈不是有力)問如何是西來意。師曰。問取露柱。曰學人不會。師曰。我更不會。大顛問。古人云。道有道無俱是謗。請師除。師曰。一物亦無。除個甚麼。師卻問。並卻咽㗋唇吻。道將來。顛曰。無這個。師曰。若恁么汝即得入門。道悟問。如何是佛法大意。師曰。不得不知。悟曰。向上更有轉處也無。師曰。長空不礙白雲飛。問如何是禪。師曰碌磚。問如何是道。師曰。木頭。自余門屬領旨。所有問答。各于本章出焉。南嶽鬼神多顯跡聽法。師皆與授戒。廣德二年。門人請下於梁端。廣闡玄化。貞元六年順寂。塔于東嶺。德宗謚無際大師。塔曰見相。
青原下二世
石頭遷禪師法嗣
澧州藥山惟儼禪師
絳州韓氏子。年十七。依朝陽西山慧照禪師出家。納戒于衡岳希操律師。博通經論。嚴持戒律。一日自嘆曰。大丈夫當離法自凈。誰能屑屑事細行於布巾邪。首造石頭之室。便問。三乘十二分教某甲粗知。嘗聞南方直指人心見性成佛。實未明瞭。伏望和尚慈悲指示。頭曰。恁么也不得。不恁么也不得。恁么不恁么總不得。子作么生。師罔措。頭曰。子因緣不在此。且往馬大師處去。師稟命恭
【現代漢語翻譯】 現代漢語譯本 馬祖（Mazu，禪師名）。馬祖說：『你看見那木樁的大小了嗎？』僧人說：『沒法測量它有多大。』馬祖說：『你很有力氣啊。』僧人問：『為什麼這麼說？』馬祖說：『你從南嶽（Nanyue，山名）背一截木柴來，豈不是很有力氣？』有人問：『如何是西來意？』馬祖說：『去問露柱（luzhu，佛寺中的柱子）。』那人說：『學僧不明白。』馬祖說：『我更不明白。』大顛（Dadian，禪師名）問：『古人說，說道有道無都是誹謗，請老師開示。』馬祖說：『一物也沒有，除去什麼？』馬祖反問：『併攏你的咽喉、嘴唇，說出來。』大顛說：『沒有這個。』馬祖說：『如果這樣，你就入門了。』道悟（Daowu，禪師名）問：『如何是佛法大意？』馬祖說：『不得不知。』道悟說：『向上還有轉圜的餘地嗎？』馬祖說：『長空不妨礙白雲飛。』有人問：『如何是禪？』馬祖說：『碌磚（luzhuan，粗糙的磚頭）。』有人問：『如何是道？』馬祖說：『木頭。』其餘的門徒領悟旨意，所有的問答，各自在本章中體現。南嶽的鬼神多次顯靈聽法，馬祖都給他們授戒。廣德二年，門人請馬祖下山到梁端（Liangduan，地名），廣泛宣揚玄妙的教化。貞元六年圓寂，塔在東嶺（Dongling，地名）。德宗皇帝謚號為無際大師（Wuji Daishi），塔名為見相（Jianxiang）。
青原（Qingyuan，地名）下二世
石頭遷禪師（Shitou Qian Chanshi，禪師名）法嗣
澧州藥山惟儼禪師（Lizhou Yaoshan Weiyan Chanshi，禪師名）
絳州（Jiangzhou，地名）韓氏之子。十七歲時，依朝陽西山慧照禪師（Zhaoyang Xishan Huizhao Chanshi，禪師名）出家。在衡岳（Hengyue，山名）希操律師（Xicao Lushi，律師名）處受戒。博通經論，嚴格持守戒律。一日，他自嘆道：『大丈夫應當離開外在的法，自我清凈，誰能瑣屑地在擦拭布巾這些小事上用心呢？』於是首先拜訪石頭禪師的住所，便問：『三乘十二分教（Sansheng Shierfenjiao，佛教經典分類）我大致瞭解。常聽人說南方直指人心，見性成佛，實在不明白。希望和尚慈悲指示。』石頭禪師說：『這樣也不行，那樣也不行，這樣那樣都不行。你怎麼辦？』禪師不知所措。石頭禪師說：『你的因緣不在這裡，還是去馬大師（Ma Dashi，禪師名，即馬祖）那裡吧。』禪師聽從命令，恭敬地
【English Translation】 English version Mazu (Mazu, name of a Chan master). Mazu said, 'Did you see the size of that stump?' The monk said, 'It's immeasurable.' Mazu said, 'You are very strong.' The monk asked, 'Why do you say that?' Mazu said, 'You carried a piece of firewood from Nanyue (Nanyue, name of a mountain), aren't you very strong?' Someone asked, 'What is the meaning of Bodhidharma's coming from the West?' Mazu said, 'Ask the pillar (luzhu, pillar in a Buddhist temple).' The person said, 'This student doesn't understand.' Mazu said, 'I understand even less.' Dadian (Dadian, name of a Chan master) asked, 'The ancients said, 'To say there is Dao or there is no Dao is both slander.' Please, Master, remove it.' Mazu said, 'There isn't a single thing, what is there to remove?' Mazu asked in return, 'Close your throat, lips, and mouth, and say it.' Dadian said, 'There is no such thing.' Mazu said, 'If that's so, then you have entered the gate.' Daowu (Daowu, name of a Chan master) asked, 'What is the great meaning of the Buddha-dharma?' Mazu said, 'You must not fail to know.' Daowu said, 'Is there still room for turning upward?' Mazu said, 'The vast sky does not hinder white clouds from flying.' Someone asked, 'What is Chan?' Mazu said, 'A rough brick (luzhuan, a coarse brick).' Someone asked, 'What is the Dao?' Mazu said, 'A piece of wood.' The other disciples understood the meaning, and all the questions and answers are reflected in this chapter. The ghosts and spirits of Nanyue often manifested to listen to the Dharma, and Mazu gave them precepts. In the second year of Guangde, the disciples asked Mazu to go down the mountain to Liangduan (Liangduan, name of a place) to widely propagate the profound teachings. He passed away in the sixth year of Zhenyuan, and his stupa is located in Dongling (Dongling, name of a place). Emperor Dezong bestowed the posthumous title Wuji Daishi (Wuji Daishi, Great Master of Boundlessness), and the stupa was named Jianxiang (Jianxiang, Seeing the Form).
Second Generation under Qingyuan (Qingyuan, name of a place)
Dharma Successor of Chan Master Shitou Qian (Shitou Qian Chanshi, name of a Chan master)
Chan Master Yaoshan Weiyan of Lizhou (Lizhou Yaoshan Weiyan Chanshi, name of a Chan master)
The son of the Han family of Jiangzhou (Jiangzhou, name of a place). At the age of seventeen, he left home to become a monk under Chan Master Huizhao of Xishan in Zhaoyang (Zhaoyang Xishan Huizhao Chanshi, name of a Chan master). He received the precepts from Vinaya Master Xicao of Hengyue (Hengyue, name of a mountain) (Xicao Lushi, name of a Vinaya Master). He was well-versed in the scriptures and treatises and strictly adhered to the precepts. One day, he sighed to himself, 'A great man should leave external dharmas and purify himself. Who can meticulously focus on trivial matters such as wiping cloths?' So he first visited the residence of Chan Master Shitou and asked, 'I roughly understand the Three Vehicles and Twelve Divisions of Teachings (Sansheng Shierfenjiao, classification of Buddhist scriptures). I have often heard that the South directly points to the human mind, seeing one's nature and becoming a Buddha, but I really don't understand. I hope the Abbot will compassionately instruct me.' Chan Master Shitou said, 'Like that is not acceptable, not like that is not acceptable, like that and not like that are both unacceptable. What do you do?' The Chan master was at a loss. Chan Master Shitou said, 'Your affinity is not here, you should go to Great Master Ma (Ma Dashi, name of a Chan master, i.e., Mazu).' The Chan master obeyed the order and respectfully
禮馬祖。仍伸前問。祖曰。我有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時揚眉瞬目者是。有時揚眉瞬目者不是。子作么生。師于言下契悟。便禮拜。祖曰。你見甚麼道理便禮拜。師曰。某甲在石頭處。如蚊子上鐵牛。祖曰。汝既如是。善自護持。侍奉三年。一日祖問。子近日見處作么生。師曰。面板脫落盡。唯有一真實。祖曰。子之所得。可謂協於心體。佈於四肢。既然如是。將三條篾。束取肚皮。隨處住山去。師曰。某甲又是何人。敢言住山。祖曰。不然未有常行而不住。未有常住而不行。欲益無所益。欲為無所為。宜作舟航。無久住此。師乃辭祖返石頭。一日在石上坐次。石頭問曰。汝在這裡作么。曰一物不為。頭曰。恁么即閑坐也。曰若閑坐即為也。頭曰。汝道不為不為個甚麼。曰千聖亦不識。頭以偈贊曰。從來共住不知名。任運相將祇么行。自古上賢猶不識。造次凡流豈可明。后石頭垂語曰。言語動用沒交涉。師曰。非言語動用。亦沒交涉。頭曰。我這裡針劄不入。師曰。我這裡如石上栽華。頭然之。后居澧州藥山。海眾云會。師與道吾。說茗溪上世為節察來。吾曰。和尚上世曾為甚麼。師曰。我痿痿羸羸。且恁么過時。吾曰。憑何如此。師曰。我不曾展他書卷。(石霜別云書卷不曾展)院主報打鐘也。
【現代漢語翻譯】 現代漢語譯本： （藥山惟儼）向馬祖（道一）行禮，仍然提出之前的疑問。馬祖說：『我有時教他揚眉瞬目（指細微的動作和表情），有時不教他揚眉瞬目，有時揚眉瞬目是對的，有時揚眉瞬目是不對的。你怎麼樣理解？』藥山在馬祖的言語下領悟了，便行禮。馬祖說：『你見到什麼道理就行禮？』藥山說：『我在石頭（希遷）處，就像蚊子叮鐵牛一樣，無從下手。』馬祖說：『你既然這樣，好好地守護保持。』 藥山侍奉馬祖三年。一日，馬祖問：『你近日的見解怎麼樣？』藥山說：『面板脫落殆盡，唯有一真實。』馬祖說：『你所得到的，可以說是符合心體的，遍佈於四肢。既然這樣，用三條竹篾，束緊肚皮，隨處住山去吧。』藥山說：『我又是何人，敢說住山？』馬祖說：『不是這樣的，沒有常行而不住，沒有常住而不行。想要增益也無所增益，想要作為也無所作為。應該做舟船，不要久留在這裡。』 藥山於是告別馬祖返回石頭（希遷）處。一日，藥山在石頭上坐著，石頭問：『你在這裡做什麼？』藥山說：『一物不為（什麼都不做）。』石頭說：『這樣就是閑坐了。』藥山說：『如果閑坐就是有所爲了。』石頭說：『你說不為，不為的是什麼？』藥山說：『千聖（指眾多的聖人）也不認識。』石頭用偈語讚歎說：『從來共同居住卻不知其名，任憑自然地相隨而行。自古以來上等的賢人尚且不認識，倉促之間凡夫俗子怎麼能夠明白。』 後來石頭（希遷）垂示說：『言語動用沒有交涉（沒有關係）。』藥山說：『非言語動用，也沒有交涉。』石頭說：『我這裡針扎不入。』藥山說：『我這裡如石上栽花。』石頭認可了他的說法。 後來藥山居住在澧州藥山，眾多的僧人雲集。藥山與道吾（圓智）談論茗溪上世世代代為節度觀察使的事情。道吾問：『和尚上輩子曾做什麼？』藥山說：『我痿痿羸羸（形容身體衰弱），且這樣過日子。』道吾問：『憑什麼如此？』藥山說：『我不曾展開他的書卷。（石霜楚圓另外說書卷不曾展開）』院主報告打鐘的時間到了。
【English Translation】 English version: Yaoshan (Weiyan) paid respects to Mazu (Daoyi) and reiterated his previous question. Mazu said, 'Sometimes I teach him to raise his eyebrows and blink (referring to subtle actions and expressions), sometimes I don't teach him to raise his eyebrows and blink, sometimes raising eyebrows and blinking is right, and sometimes raising eyebrows and blinking is not right. How do you understand it?' Yaoshan attained enlightenment from Mazu's words and bowed. Mazu said, 'What principle did you see that made you bow?' Yaoshan said, 'At Stone's (Xiqian) place, I am like a mosquito trying to bite an iron ox, with no way to start.' Mazu said, 'Since you are like this, take good care to protect and maintain it.' Yaoshan served Mazu for three years. One day, Mazu asked, 'What is your understanding recently?' Yaoshan said, 'The skin has completely fallen off, leaving only one truth.' Mazu said, 'What you have attained can be said to be in accordance with the mind-essence, pervading the four limbs. Since this is so, use three bamboo strips to tighten your belly and go live in the mountains wherever you please.' Yaoshan said, 'Who am I to dare to say I will live in the mountains?' Mazu said, 'It is not like that; there is no constant practice without dwelling, and no constant dwelling without practice. Wanting to add is adding nothing, wanting to do is doing nothing. You should make a boat and not stay here long.' Yaoshan then bid farewell to Mazu and returned to Stone's (Xiqian) place. One day, Yaoshan was sitting on a rock, and Stone asked, 'What are you doing here?' Yaoshan said, 'Doing nothing.' Stone said, 'Then you are sitting idly.' Yaoshan said, 'If I am sitting idly, then I am doing something.' Stone said, 'You say doing nothing; what is it that you are not doing?' Yaoshan said, 'Even the thousand sages (referring to numerous sages) do not recognize it.' Stone praised him with a verse: 'From the beginning, living together without knowing the name, letting it follow its natural course. Since ancient times, even the superior sages have not recognized it; how can ordinary people understand it in haste?' Later, Stone (Xiqian) gave instructions, saying, 'Words and actions have no connection (no relation).' Yaoshan said, 'Non-words and actions also have no connection.' Stone said, 'Here, a needle cannot penetrate.' Yaoshan said, 'Here, it is like planting flowers on a rock.' Stone approved of his statement. Later, Yaoshan resided at Yaoshan in Lizhou, where many monks gathered. Yaoshan and Daowu (Yuanzhi) discussed the fact that the Mingxi family had been Jiedu Observation Commissioners for generations. Daowu asked, 'What were you in your previous life, Venerable?' Yaoshan said, 'I was weak and feeble, just passing the time like this.' Daowu asked, 'Based on what is it like this?' Yaoshan said, 'I have never opened his books. (Shishuang Chuyuan separately said the books have never been opened.)' The monastery director announced that it was time to strike the bell.
請和尚上堂。師曰。汝與我擎缽盂去。曰和尚無手來多少時。師曰汝祇是枉披袈裟。曰某甲祇恁么。和尚如何。師曰。我無這個眷屬。謂云巖曰。與我喚沙彌來。巖曰。喚他來作甚麼。師曰。我有個折腳鐺子。要他提上挈下。巖曰。恁么則與和尚出一隻手去也。師便休。園頭栽菜次。師曰。栽即不障。汝栽莫教根生。曰既不教根生。大眾吃甚麼。師曰。汝還有口么。頭無對。道吾云巖侍立次。師指按山上枯榮二樹。問道吾曰。枯者是榮者是。吾曰。榮者是。師曰。灼然一切處。光明燦爛去。又問云巖。枯者是榮者是。巖曰。枯者是。師曰。灼然一切處。放教枯淡去。高沙彌忽至。師曰。枯者是榮者是。彌曰。枯者從他枯。榮者從他榮。師顧道吾云巖曰。不是不是。問如何得不被諸境惑。師曰。聽他何礙汝。曰不會。師曰。何境惑汝。問如何是道中至寶。師曰。莫諂曲。曰不諂曲時如何。師曰。傾國不換。有僧再來依附。師問阿誰。曰常坦。師呵曰。前也是常坦。后也是常坦。師久不升堂。院主白曰。大眾久思和尚示誨。師曰。打鐘著。眾才集。師便下座。歸方丈。院主隨後。問曰。和尚既許為大眾說話。為甚麼一言不措。師曰。經有經師。論有論師。爭怪得老僧。師問。云巖作甚麼。巖曰。擔屎。師曰。那個聻。巖曰
【現代漢語翻譯】 現代漢語譯本： 請和尚上堂。（師）說：『你與我拿著缽盂去。』（僧）說：『和尚沒有手有多少時日了？』（師）說：『你只是白白披著袈裟。』（僧）說：『我只是這樣，和尚您怎麼樣？』（師）說：『我沒有這樣的眷屬。』（師）對云巖說：『你給我叫沙彌來。』云巖說：『叫他來做什麼？』（師）說：『我有個折了腳的鐺子，要他提上挈下。』云巖說：『這樣，就等於給和尚您出一隻手了。』（師）便作罷。 園頭（負責菜園的僧人）正在栽菜，（師）說：『栽種不妨，你栽種時不要讓它生根。』（園頭）說：『既然不讓它生根，大眾吃什麼？』（師）說：『你還有口嗎？』園頭無言以對。道吾、云巖侍立在旁，（師）指著庵山上枯萎和茂盛的兩棵樹，問道吾：『枯萎的是，還是茂盛的是？』道吾說：『茂盛的是。』（師）說：『確實一切處，光明燦爛。』又問云巖：『枯萎的是，還是茂盛的是？』云巖說：『枯萎的是。』（師）說：『確實一切處，放任它枯淡。』 高沙彌忽然來到，（師）說：『枯萎的是，還是茂盛的是？』（沙彌）說：『枯萎的任它枯萎，茂盛的任它茂盛。』（師）回頭看著道吾、云巖說：『不是，不是。』問：『如何才能不被各種境象迷惑？』（師）說：『聽任它有什麼妨礙你？』（僧）說：『不明白。』（師）說：『什麼境象迷惑你？』問：『什麼是道中的至寶？』（師）說：『不要諂媚虛偽。』（僧）說：『不諂媚虛偽時如何？』（師）說：『傾國也不換。』 有僧人再次前來依附，（師）問：『你是誰？』（僧）說：『常坦。』（師）呵斥道：『先前也是常坦，後來也是常坦。』（師）很久沒有上堂說法，院主稟告說：『大眾很久想聽和尚開示教誨。』（師）說：『打鐘。』大眾才聚集，（師）便下座，回到方丈室。院主隨後，問道：『和尚您既然答應為大眾說法，為什麼一言不發？』（師）說：『經有經師講解，論有論師講解，怎麼能怪老僧呢？』（師）問：『云巖在做什麼？』云巖說：『挑糞。』（師）說：『那個呢？』云巖說……
【English Translation】 English version: The master asked the monk to go to the hall. The master said, 'Go and hold the alms bowl for me.' The monk said, 'How long has it been since the abbot had no hands?' The master said, 'You are just wearing the kasaya (袈裟, monk's robe) in vain.' The monk said, 'I am just like this, what about the abbot?' The master said, 'I don't have such a dependent.' The master said to Yunyan (云巖, a monk's name), 'Call the Shami (沙彌, novice monk) for me.' Yunyan said, 'What are you calling him for?' The master said, 'I have a broken-legged pot, and I want him to carry it up and down.' Yunyan said, 'In that case, it's like giving the abbot a hand.' The master then stopped. The gardener (園頭, the monk in charge of the vegetable garden) was planting vegetables. The master said, 'Planting is not an obstacle, but don't let the roots grow when you plant.' The gardener said, 'If you don't let the roots grow, what will the assembly eat?' The master said, 'Do you still have a mouth?' The gardener had no answer. Daowu (道吾, a monk's name) and Yunyan were standing by. The master pointed to the two trees, one withered and one flourishing, on the mountain and asked Daowu, 'Which is the withered one, and which is the flourishing one?' Daowu said, 'The flourishing one.' The master said, 'Indeed, everywhere is bright and radiant.' He then asked Yunyan, 'Which is the withered one, and which is the flourishing one?' Yunyan said, 'The withered one.' The master said, 'Indeed, everywhere, let it be withered and plain.' Suddenly, the Shami Gao (高沙彌, a novice monk's name) arrived. The master said, 'Which is the withered one, and which is the flourishing one?' The Shami said, 'Let the withered one wither, and let the flourishing one flourish.' The master looked back at Daowu and Yunyan and said, 'No, no.' He asked, 'How can one not be deluded by all the realms?' The master said, 'What harm is there in listening to them?' The monk said, 'I don't understand.' The master said, 'What realm deludes you?' He asked, 'What is the supreme treasure in the Way?' The master said, 'Don't be flattering and deceitful.' The monk said, 'What if one is not flattering and deceitful?' The master said, 'It cannot be exchanged for a country.' A monk came to rely on him again. The master asked, 'Who are you?' The monk said, 'Changtan (常坦, a monk's name).' The master scolded, 'Before it was Changtan, and after it is Changtan.' The master had not ascended the hall for a long time. The abbot reported, 'The assembly has long been thinking of the abbot's teachings.' The master said, 'Ring the bell.' When the assembly gathered, the master descended from the seat and returned to his room. The abbot followed and asked, 'Since the abbot promised to speak for the assembly, why didn't you say a word?' The master said, 'There are teachers for the sutras (經, Buddhist scriptures) and teachers for the treatises (論, commentaries), how can you blame the old monk?' The master asked, 'What is Yunyan doing?' Yunyan said, 'Carrying manure.' The master said, 'What about that?' Yunyan said...
在。師曰。汝來去為誰。曰替他東西。師曰。何不教並行。曰和尚莫謗他。師曰。不合恁么道。曰如何道。師曰。還曾擔么。師坐次僧問。兀兀地思量甚麼。師曰。思量個不思量底。曰不思量底。如何思量。師曰。非思量。問學人擬歸鄉時如何。師曰。汝父母遍身紅爛。臥在荊棘林中。汝歸何所。曰恁么則不歸去也。師曰。汝卻須歸去。汝若歸鄉。我示汝個休糧方子。曰便請。師曰。二時上堂。不得咬破一粒米。問如何是涅槃。師曰。汝未開口時。喚作甚麼。問僧甚處來。曰湖南來。師曰。洞庭湖水滿也未。曰未。師曰。許多時雨水。為甚麼未滿。僧無語。(道吾云。滿也。云巖云。湛湛地。洞山云。甚麼劫中曾增減來。雲門云。祇在這裡)師問僧。甚處來。曰江西來。師以拄杖敲禪床三下。僧曰。某甲粗知去處。師拋下拄杖。僧無語。師召侍者點茶。與這僧踏州縣困。師問龐居士。一乘中還著得這個事么。士曰。某甲祇管日求升。合不知還著得么。師曰。道居士不見石頭得么。士曰。拈一放一未為好手。師曰。老僧住持事繁。士珍重便出。師曰。拈一放一的是好手。士曰。好個一乘。問宗今日失卻也。師曰是是。上堂。祖師祇教保護。若貪嗔癡起來。切須防禁。莫教掁觸。是你欲知枯木石頭。卻須擔荷。實無枝葉可
【現代漢語翻譯】 現代漢語譯本： 僧人：『在。』 禪師說：『你來來去去是爲了誰？』 僧人說：『替他拿東西。』 禪師說：『為什麼不教他一起走？』 僧人說：『和尚不要誹謗他。』 禪師說：『不應該這麼說。』 僧人說：『那應該怎麼說？』 禪師說：『你可曾擔過東西嗎？』 禪師坐著的時候，有僧人問：『兀兀地在思量什麼？』 禪師說：『思量個不思量的東西。』 僧人說：『不思量的東西，如何思量？』 禪師說：『非思量。』 有僧人問：『學人想要歸鄉時，該如何是好？』 禪師說：『你父母遍身紅爛，臥在荊棘林中，你歸向何處？』 僧人說：『既然這樣，那就不回去了。』 禪師說：『你卻必須回去。你若歸鄉，我告訴你一個休糧的方子。』 僧人說：『請說。』 禪師說：『二時上堂，不得咬破一粒米。』 有僧人問：『如何是涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）？』 禪師說：『你未開口時，喚作什麼？』 有僧人問：『從哪裡來？』 僧人說：『湖南來。』 禪師說：『洞庭湖水滿了嗎？』 僧人說：『未滿。』 禪師說：『下了這麼多時雨水，為什麼還沒滿？』 僧人無語。（道吾說：『滿了。』云巖說：『湛湛地。』洞山說：『什麼劫中曾增減來？』雲門說：『就在這裡。』） 禪師問僧人：『從哪裡來？』 僧人說：『江西來。』 禪師用拄杖敲禪床三下，僧人說：『我粗略知道去處。』 禪師放下拄杖，僧人無語。禪師叫侍者點茶，給這僧人解解踏州縣的睏乏。 禪師問龐居士（Pang Ju Shi，唐代著名佛教居士）：『一乘（Ekāyana，佛教術語，指唯一能達到解脫的道路）中還能容得下這件事嗎？』 龐居士說：『我只管每天求升，哪裡知道能不能容得下？』 禪師說：『居士難道沒見過石頭（Shi Tou，指石頭希遷禪師）嗎？』 龐居士說：『拈一放一，還算不上好手。』 禪師說：『老僧住持事務繁忙，居士珍重，請便。』 禪師說：『拈一放一的才是好手。』 龐居士說：『好個一乘。』 有僧人問：『宗今日失卻了。』 禪師說：『是是。』 上堂：祖師只是教導保護，如果貪嗔癡（貪慾、嗔恨、愚癡，佛教中的三種根本煩惱）起來，一定要防禁，不要讓它掁觸。你們想要知道枯木石頭，就必須擔荷，實在沒有枝葉可以依靠。
【English Translation】 English version: Monk: 'Present.' The Master said, 'For whom do you come and go?' Monk: 'To carry things for him.' The Master said, 'Why not teach him to walk together?' Monk: 'Do not slander him, Master.' The Master said, 'You shouldn't say it like that.' Monk: 'How should I say it?' The Master said, 'Have you ever carried anything?' While the Master was sitting, a monk asked, 'What are you pondering so intently?' The Master said, 'Pondering that which is beyond pondering.' Monk: 'That which is beyond pondering, how does one ponder it?' The Master said, 'Non-pondering.' A monk asked, 'When a student intends to return home, what should be done?' The Master said, 'Your parents are covered in red sores, lying in a thorn forest. Where will you return to?' Monk: 'In that case, I will not return.' The Master said, 'You must return. If you return home, I will show you a formula for abstaining from food.' Monk: 'Please do.' The Master said, 'During the two daily Dharma talks, you must not break even a single grain of rice.' A monk asked, 'What is Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death)?' The Master said, 'Before you open your mouth, what is it called?' A monk asked, 'Where do you come from?' Monk: 'From Hunan.' The Master said, 'Is Dongting Lake full yet?' Monk: 'Not yet.' The Master said, 'With so much rain for so long, why isn't it full?' The monk was speechless. (Daowu said, 'It's full.' Yunyan said, 'Serenely.' Dongshan said, 'In what kalpa has it ever increased or decreased?' Yunmen said, 'It's right here.') The Master asked a monk, 'Where do you come from?' Monk: 'From Jiangxi.' The Master struck the Zen bed three times with his staff. The monk said, 'I roughly know where to go.' The Master put down his staff, and the monk was speechless. The Master called the attendant to prepare tea, to relieve this monk's weariness from traveling through the counties. The Master asked Layman Pang (Pang Ju Shi, a famous Buddhist layman of the Tang Dynasty), 'Can this matter be accommodated within the One Vehicle (Ekāyana, a Buddhist term referring to the single path to liberation)?' Layman Pang said, 'I only care about seeking advancement daily; how would I know if it can be accommodated?' The Master said, 'Has the Layman not seen Shitou (Shi Tou, referring to Zen Master Shitou Xiqian)?' Layman Pang said, 'Picking one up and putting one down is not the mark of a good hand.' The Master said, 'This old monk is busy with monastic affairs. Take care, Layman, and please leave.' The Master said, 'Picking one up and putting one down is the mark of a good hand.' Layman Pang said, 'What a fine One Vehicle.' A monk asked, 'The essence of the school is lost today.' The Master said, 'Yes, yes.' Ascending the Dharma hall: The Patriarchs only taught protection. If greed, hatred, and delusion (greed, hatred, and ignorance, the three root afflictions in Buddhism) arise, you must guard against them and not let them stir. If you want to know the withered tree and stone, you must bear the burden; there are truly no branches or leaves to rely on.
得。雖然如此。更宜自看不得絕言語。我今為你說這個語。顯無語底。他那個本來無耳目等貌。師與云巖遊山。腰間刀響。巖問甚麼物作聲。師抽刀驀口作斫勢。(洞山舉示眾云。看他藥山橫身為這個事。今時人。欲明向上事。須體此意始得)遵布衲浴佛。師曰。這個從汝浴。還浴得那個么。遵曰。把將那個來。師乃休。(長慶雲。邪法難扶。玄覺云且道。長慶恁么道。在賓在主。眾中喚作浴佛語。亦曰。兼帶語。且道。盡善不盡善)。問學人有疑請師決。師曰。待上堂時來。與阇黎決疑。至晚上堂。眾集。師曰。今日請決疑上座在甚麼處。其僧出衆而立。師下禪床把住曰。大眾這僧有疑便與一推卻歸方丈。(玄覺曰。且道與伊決疑否。若決疑甚麼處是。決疑。若不與決疑又道待上堂時與汝決疑)師問飯頭。汝在此多少時也。曰三年。師曰。我總不識汝。飯頭罔測。發憤而去。問身命急處如何。師曰。莫種雜種。曰將何供養。師曰。無物者。師令供養主抄化甘行者問甚處來曰。藥山來。甘曰。來作么。曰教化。甘曰將得藥來么。曰行者有甚麼病。甘便舍銀兩錠。意。山中有人此物卻回。無人即休。主便歸納疏。師問曰。子歸何速。主曰。問佛法相當得銀兩鋌。師令舉其語。主舉已。師曰。速送還他子著賊了也。主便送
【現代漢語翻譯】 得。雖然如此。更宜自看不得絕言語。我今為你說這個語。顯無語底。他那個本來無耳目等貌。 （譯：好吧，即使這樣，更應該自己去體悟，但也不能完全斷絕言語。我現在為你說的這些話，是爲了顯明那無法用言語表達的真諦。那個『它』，本來就沒有耳目等形貌。） 師與云巖遊山。腰間刀響。巖問甚麼物作聲。師抽刀驀口作斫勢。(洞山舉示眾云。看他藥山橫身為這個事。今時人。欲明向上事。須體此意始得) （譯：藥山（Yaoshan）禪師和云巖（Yunyan）禪師一起在山中游玩，藥山禪師腰間的刀發出聲響。云巖禪師問：『是什麼東西在響？』藥山禪師拔出刀，對著自己的嘴巴做了一個砍的姿勢。（洞山（Dongshan）禪師舉這個例子來開示大眾說：『看看藥山禪師爲了這件事不惜以身示範。現在的人，想要明白更深層次的道理，必須體會這個意思才行。』）） 遵布衲浴佛。師曰。這個從汝浴。還浴得那個么。遵曰。把將那個來。師乃休。(長慶雲。邪法難扶。玄覺云且道。長慶恁么道。在賓在主。眾中喚作浴佛語。亦曰。兼帶語。且道。盡善不盡善)。 （譯：遵布衲（Zun Bu Na）在浴佛。藥山禪師說：『這個由你來浴，還能浴得了那個嗎？』遵布衲說：『把那個拿來。』藥山禪師於是停止了問話。（長慶（Changqing）禪師說：『邪法難以扶持。』玄覺（Xuanjue）禪師說：『且說，長慶禪師這樣說，是在賓位還是在主位？』大眾把這叫做浴佛的語言，也叫做兼帶的語言，且說，是盡善還是不盡善？）） 問學人有疑請師決。師曰。待上堂時來。與阇黎決疑。至晚上堂。眾集。師曰。今日請決疑上座在甚麼處。其僧出衆而立。師下禪床把住曰。大眾這僧有疑便與一推卻歸方丈。(玄覺曰。且道與伊決疑否。若決疑甚麼處是。決疑。若不與決疑又道待上堂時與汝決疑) （譯：有學人請教藥山禪師，說：『學人有疑問，請師父解答。』藥山禪師說：『等上堂的時候來，我為你解答疑問。』到了晚上上堂的時候，大眾聚集。藥山禪師說：『今天請來解答疑問的上座在哪裡？』那個僧人從人群中站出來。藥山禪師走下禪床，抓住他說：『大眾，這個僧人有疑問，就給他一推，讓他回到方丈去。』（玄覺禪師說：『且說，是給他解答了疑問嗎？如果解答了疑問，哪裡是解答疑問的地方？如果不給他解答疑問，又說等上堂的時候為你解答疑問。』）） 師問飯頭。汝在此多少時也。曰三年。師曰。我總不識汝。飯頭罔測。發憤而去。 （譯：藥山禪師問飯頭（負責做飯的僧人）：『你在這裡多久了？』飯頭說：『三年了。』藥山禪師說：『我總是不認識你。』飯頭感到茫然不解，憤然離開了。） 問身命急處如何。師曰。莫種雜種。曰將何供養。師曰。無物者。 （譯：有人問：『在生死攸關的緊急關頭該怎麼辦？』藥山禪師說：『不要種下雜亂的種子。』那人問：『用什麼來供養呢？』藥山禪師說：『沒有東西的人。』） 師令供養主抄化甘行者問甚處來曰。藥山來。甘曰。來作么。曰教化。甘曰將得藥來么。曰行者有甚麼病。甘便舍銀兩錠。意。山中有人此物卻回。無人即休。主便歸納疏。師問曰。子歸何速。主曰。問佛法相當得銀兩鋌。師令舉其語。主舉已。師曰。速送還他子著賊了也。主便送 （譯：藥山禪師讓供養主去抄化，甘行者（Gan Xing Zhe）問：『從哪裡來？』供養主說：『從藥山來。』甘行者問：『來做什麼？』供養主說：『教化。』甘行者問：『帶來藥了嗎？』供養主說：『行者有什麼病？』甘行者於是舍了兩錠銀子，心想：山中如果有人需要，就把這些銀子送回去，如果沒有人需要，就算了。供養主便拿著銀子回去交賬。藥山禪師問：『你回來得這麼快？』供養主說：『問佛法竟然得到了兩錠銀子。』藥山禪師讓他把甘行者的話說出來，供養主說完后，藥山禪師說：『快點把銀子還給他，你被賊騙了。』供養主便把銀子送了回去。）
【English Translation】 Okay. Even so, it is better to understand by oneself and not completely cut off language. The words I am speaking to you now are to reveal the truth that cannot be expressed in words. That 'it' originally has no appearance of eyes and ears, etc. (Translation: Okay, even so, it is better to understand by oneself, but one cannot completely cut off language. The words I am speaking to you now are to reveal the truth that cannot be expressed in words. That 'it' originally has no appearance of eyes and ears, etc.) Master Yaoshan (Yaoshan) was walking in the mountains with Yunyan (Yunyan). The knife at his waist made a sound. Yunyan asked, 'What is making the sound?' The master drew his knife and made a chopping gesture towards his mouth. (Dongshan (Dongshan) cited this example to show the public, saying, 'Look at how Master Yaoshan sacrificed himself for this matter. People today who want to understand deeper principles must understand this meaning.') (Translation: Master Yaoshan (Yaoshan) was walking in the mountains with Yunyan (Yunyan). The knife at Yaoshan's waist made a sound. Yunyan asked, 'What is making the sound?' Yaoshan drew his knife and made a chopping gesture towards his mouth. (Dongshan (Dongshan) cited this example to show the public, saying, 'Look at how Master Yaoshan sacrificed himself for this matter. People today who want to understand deeper principles must understand this meaning.')) Zun Bu Na (Zun Bu Na) was bathing the Buddha. The master said, 'This one is bathed by you, but can you bathe that one?' Zun said, 'Bring that one here.' The master then stopped speaking. (Changqing (Changqing) said, 'It is difficult to support evil dharma.' Xuanjue (Xuanjue) said, 'Let's say, Changqing said this, is it in the position of guest or host?' The public calls this the language of bathing the Buddha, also called inclusive language, and say, is it completely good or not completely good?) (Translation: Zun Bu Na (Zun Bu Na) was bathing the Buddha. Master Yaoshan said, 'This one is bathed by you, but can you bathe that one?' Zun Bu Na said, 'Bring that one here.' Master Yaoshan then stopped asking. (Changqing (Changqing) said, 'It is difficult to support evil dharma.' Xuanjue (Xuanjue) said, 'Let's say, Changqing said this, is it in the position of guest or host?' The public calls this the language of bathing the Buddha, also called inclusive language, and say, is it completely good or not completely good?)) A student asked the master to resolve his doubts. The master said, 'Wait until the lecture, and I will resolve your doubts.' When the evening lecture came, the crowd gathered. The master said, 'Where is the senior monk who asked to resolve his doubts today?' The monk came out of the crowd and stood. The master came down from the Zen bed, grabbed him, and said, 'Everyone, this monk has doubts, so I will give him a push and let him return to his abbot's room.' (Xuanjue said, 'Let's say, did he resolve his doubts for him? If he resolved his doubts, where is the place to resolve doubts? If he did not resolve his doubts, he also said to wait until the lecture to resolve your doubts.') (Translation: A student asked Master Yaoshan, saying, 'I have doubts, please resolve them.' Master Yaoshan said, 'Wait until the lecture, and I will resolve your doubts.' When the evening lecture came, the crowd gathered. Master Yaoshan said, 'Where is the senior monk who asked to resolve his doubts today?' The monk came out of the crowd and stood. Master Yaoshan came down from the Zen bed, grabbed him, and said, 'Everyone, this monk has doubts, so I will give him a push and let him return to his abbot's room.' (Xuanjue said, 'Let's say, did he resolve his doubts for him? If he resolved his doubts, where is the place to resolve doubts? If he did not resolve his doubts, he also said to wait until the lecture to resolve your doubts.')) The master asked the cook, 'How long have you been here?' He said, 'Three years.' The master said, 'I don't recognize you at all.' The cook was puzzled and left in anger. (Translation: Master Yaoshan asked the cook (the monk in charge of cooking), 'How long have you been here?' The cook said, 'Three years.' Master Yaoshan said, 'I don't recognize you at all.' The cook felt confused and left in anger.) Someone asked, 'What should I do in a life-or-death emergency?' The master said, 'Do not plant mixed seeds.' The person asked, 'What should I offer?' The master said, 'Those who have nothing.' (Translation: Someone asked, 'What should I do in a life-or-death emergency?' Master Yaoshan said, 'Do not plant mixed seeds.' The person asked, 'What should I offer?' Master Yaoshan said, 'Those who have nothing.' The master ordered the alms-giver to collect alms. Gan Xing Zhe (Gan Xing Zhe) asked, 'Where are you from?' He said, 'From Yaoshan.' Gan said, 'What are you doing here?' He said, 'Teaching.' Gan said, 'Did you bring medicine?' He said, 'What illness does the practitioner have?' Gan then gave two ingots of silver, thinking, 'If someone in the mountains needs this, return the silver. If no one needs it, then forget it.' The alms-giver returned to report. The master asked, 'Why did you return so quickly?' The alms-giver said, 'Asking about the Dharma resulted in two ingots of silver.' The master ordered him to repeat Gan's words. After the alms-giver repeated them, the master said, 'Quickly return the silver to him, you have been deceived by a thief.' The alms-giver then returned the silver. (Translation: Master Yaoshan ordered the alms-giver to collect alms. Gan Xing Zhe (Gan Xing Zhe) asked, 'Where are you from?' The alms-giver said, 'From Yaoshan.' Gan Xing Zhe asked, 'What are you doing here?' The alms-giver said, 'Teaching.' Gan Xing Zhe asked, 'Did you bring medicine?' The alms-giver said, 'What illness does the practitioner have?' Gan Xing Zhe then gave two ingots of silver, thinking, 'If someone in the mountains needs this, return the silver. If no one needs it, then forget it.' The alms-giver returned to report. Master Yaoshan asked, 'Why did you return so quickly?' The alms-giver said, 'Asking about the Dharma resulted in two ingots of silver.' The master ordered him to repeat Gan Xing Zhe's words. After the alms-giver repeated them, the master said, 'Quickly return the silver to him, you have been deceived by a thief.' The alms-giver then returned the silver.)
還。甘曰。由來有人。遂添銀施之。(同安顯云。早知行者恁么問。終不道藥山來)問僧。見說汝解算是否。曰不敢。師曰。汝試算老僧看。僧無對。(云巖舉問洞山。汝作么生。山曰。請和尚生月)師書佛字問道吾。是甚麼字。吾曰。佛字。師曰。多口阿師。問己事未明乞和尚指示。師良久曰。吾今為汝道一句亦不難。祇宜汝于言下便見去。猶較些子。若更入思量卻成吾罪過不如且各合口免相累及大眾。夜參不點燈。師垂語曰。我有一句子待特牛生兒。即向你道。有僧曰。特牛生兒也祇是和尚不道。師曰。侍者把燈來。其僧抽身入眾。(云巖舉似洞山。山曰。這僧卻會。祇是不肯禮拜)問僧。甚處來。曰南泉來。師曰。在彼多少時。曰粗經冬夏。師曰。恁么則成一頭水牯牛去也。曰雖在彼中。且不曾上他食堂。師曰。口欱東南風那。曰和尚莫錯自由拈匙把箸人在。問達。磨未來時此土還有祖師意否。師曰有。曰既有。祖師又來作甚麼。師曰。祇為有。所以來。看經次。僧問。和尚尋常不許人看經為甚麼卻自看。師曰。我祇圖遮眼。曰某甲學和尚還得也無。師曰。汝若看牛皮也須穿。(長慶雲。眼有何過。玄覺云。且道長慶會藥山意。不會藥山意)問平田淺草麈鹿成群如何射得麈中主。師曰。看箭。僧放身便倒。師曰
【現代漢語翻譯】 還。甘（指僧人）說：『本來就有人（佈施）。』於是又添了銀子佈施給他。（同安顯云心想：早知道這行者會這麼問，我終究不會說藥山（的名字）來。）問僧人：『聽說你精通算術，是嗎？』僧人說：『不敢當。』藥山說：『你試著算算老僧。』僧人無言以對。（云巖將此事告訴洞山，問：『你覺得如何？』洞山說：『請和尚說說您的生辰年月。』）藥山寫了一個『佛』字，問道吾（人名）：『這是什麼字？』道吾說：『佛字。』藥山說：『多嘴的阿師。』問：『弟子對自己的事情還不明白，乞求和尚指示。』藥山沉默良久說：『我現在為你道一句也不難，只希望你能在言下立刻領悟，這樣還稍微好些。如果再進入思量，那就成了我的罪過。不如暫且都閉上嘴，免得互相連累及大眾。』夜間參禪不點燈。藥山開示說：『我有一句話，要等到特牛生了小牛，才向你們說。』有僧人說：『特牛生小牛也只是和尚不說罷了。』藥山說：『侍者，把燈拿來。』那僧人抽身退入人群。（云巖將此事告訴洞山，洞山說：『這僧人倒是明白，只是不肯禮拜。』）問僧人：『從哪裡來？』答：『從南泉（地名）來。』藥山說：『在那裡待了多久？』答：『大概經過了一個冬天和一個夏天。』藥山說：『這麼說就變成一頭水牯牛了。』答：『雖然在那裡，卻不曾上他們的食堂。』藥山說：『口裡喝著東南風啊。』答：『和尚不要錯怪了，自有拈匙把筷子的人在。』問：『達摩（Bodhidharma）未來中國時，此土還有祖師意嗎？』藥山說：『有。』問：『既然有，祖師又來做什麼？』藥山說：『正因為有，所以才來。』藥山正在看經，僧人問：『和尚您平常不許人看經，為什麼自己卻看？』藥山說：『我只是爲了遮遮眼睛。』問：『弟子學和尚，能學得來嗎？』藥山說：『你如果看牛皮，也必須穿透它。』（長慶說：『眼睛有什麼過錯？』玄覺說：『且說說長慶是理解藥山的意思，還是不理解藥山的意思？』）問：『平坦的田地，淺淺的草地，麈鹿成群，如何射中麈鹿中的首領？』藥山說：『看箭。』僧人隨即倒地。藥山說：
【English Translation】 He gave. Gan (referring to the monk) said, 'Originally there were people (making offerings).' So he added silver to give to him. (Xianyun of Tongan thought: Had I known this practitioner would ask this, I would never have mentioned Yaoshan's (name).) Asked a monk, 'I hear you are skilled in arithmetic, is that so?' The monk said, 'I dare not claim that.' Yaoshan said, 'Try calculating for this old monk.' The monk had no reply. (Yunyan told Dongshan about this, asking, 'What do you think?' Dongshan said, 'Please tell me the month and year of the Venerable One's birth.') Yaoshan wrote the character '佛' (Fo, Buddha), asking Daowu (a name), 'What character is this?' Daowu said, 'The character '佛' (Fo, Buddha).' Yaoshan said, 'A talkative teacher.' Asked, 'This disciple is still unclear about his own affairs, begging the Venerable One for guidance.' Yaoshan remained silent for a long time, saying, 'It is not difficult for me to say a sentence for you now, only hoping that you can immediately understand it upon hearing it, that would be slightly better. If you further enter into contemplation, then it would become my fault. It is better to temporarily close your mouths, so as not to burden each other and the assembly.' During the evening meditation, no lamps were lit. Yaoshan gave instructions, saying, 'I have a sentence, to be said to you when a special cow gives birth to a calf.' A monk said, 'The special cow giving birth to a calf is just that the Venerable One does not say it.' Yaoshan said, 'Attendant, bring the lamp.' That monk withdrew into the crowd. (Yunyan told Dongshan about this, Dongshan said, 'This monk understands, but he is unwilling to bow.') Asked a monk, 'Where do you come from?' Replied, 'From Nanquan (a place name).' Yaoshan said, 'How long have you been there?' Replied, 'Roughly through a winter and a summer.' Yaoshan said, 'In that case, you have become a water buffalo.' Replied, 'Although I am there, I have never been to their dining hall.' Yaoshan said, 'Drinking the southeast wind.' Replied, 'Venerable One, do not misunderstand, there are people who pick up spoons and chopsticks.' Asked, 'Before Bodhidharma (達摩) came to China, was there still the Patriarch's intention in this land?' Yaoshan said, 'Yes.' Asked, 'Since there was, what did the Patriarch come for?' Yaoshan said, 'Precisely because there was, that is why he came.' Yaoshan was reading a sutra, a monk asked, 'Venerable One, you usually do not allow people to read sutras, why do you read them yourself?' Yaoshan said, 'I am just using it to cover my eyes.' Asked, 'Can this disciple learn from the Venerable One?' Yaoshan said, 'If you look at the cowhide, you must also penetrate it.' (Changqing said, 'What fault do the eyes have?' Xuanjue said, 'Tell me, does Changqing understand Yaoshan's meaning, or does he not understand Yaoshan's meaning?') Asked, 'In the flat fields, shallow grass, herds of deer, how to shoot the leader among the deer?' Yaoshan said, 'Watch the arrow.' The monk immediately fell to the ground. Yaoshan said:
。侍者拖出這死漢。僧便走。師曰。弄泥團漢。有甚麼限。朗州刺史李翱問。師何姓。師曰。正是時。李不委。卻問院主。某甲適來問和尚姓。和尚曰。正是時。未審姓甚麼。主曰。恁么則姓韓也。師聞乃曰。得恁么不識好惡若是夏時對他便是姓熱。師一夜登山經行。忽云開見月。大嘯一聲。應澧陽東九十里許。居民盡謂東家。明晨迭相推問直至藥山。徒眾曰。昨夜和尚。山頂大嘯。李贈詩曰。選得幽居愜野情。終年無送亦無迎。有時直上孤峰頂。月下披雲嘯一聲。太和八年十一月六日臨順世。叫曰。法堂倒。法堂倒。眾皆持柱撐之師舉手曰。子不會我意。乃告寂。塔于院東隅。唐文宗。謚弘道大師。塔曰化城。
鄧州丹霞天然禪師
本習儒業。將入長安應舉。方宿于逆旅。忽夢白光滿室。占者曰。解空之祥也。偶禪者問曰。仁者何往。曰選官去。禪者曰。選官何如選佛。曰選佛當往何所。禪者。曰。今江西馬大師出世。是選佛之場。仁者可往。遂直造江西才見祖。師以手拓幞頭額祖顧視良久曰。南嶽石頭是汝師也。據抵石頭還以前意投之。頭曰。著槽廠去。師禮謝。入行者房隨次執㸑役凡三年。忽一日石頭告眾曰。來日刬佛殿前草。至來日大眾諸童行。各備鍬钁刬草。獨師以盆盛水沐頭。于石頭前胡跪
【現代漢語翻譯】 現代漢語譯本：侍者拖走了這具屍體。僧人便離開了。藥山禪師說：『這個玩弄泥團的傢伙，有什麼了不起的？』朗州刺史李翱問道：『禪師您姓什麼？』藥山禪師說：『正是時候。』李翱不明白，便問院主：『我剛才問和尚姓什麼，和尚說「正是時候」，不知道他姓什麼？』院主說：『這麼說，他姓韓。』藥山禪師聽了說：『你真是不識好壞，如果是夏天，他就會說他姓熱。』藥山禪師一夜登山經行，忽然云開見月，大聲長嘯一聲，迴應傳到澧陽東九十里遠的地方。那裡的居民都以為是鄰居家發出的聲音，第二天互相詢問，一直問到藥山。徒眾說：『昨夜和尚在山頂大聲長嘯。』李翱贈詩說：『選得幽靜之處安適野外的情懷，終年沒有人送往也沒有人迎來。有時直接登上孤峰頂，在月光下撥開雲霧長嘯一聲。』太和八年十一月六日，藥山禪師臨近圓寂時，大叫：『法堂倒了！法堂倒了！』眾人拿著柱子支撐法堂，藥山禪師舉手說：『你們不明白我的意思。』說完就圓寂了。塔建在寺院東邊的角落。唐文宗賜謚號為弘道大師，塔名為化城。 鄧州丹霞天然禪師 原本學習儒家學業，將要前往長安參加科舉考試。一次住在旅店裡，忽然夢見白光充滿房間。占卜的人說：『這是領悟空性的吉祥之兆啊。』恰巧有禪者問道：『仁者要到哪裡去？』丹霞禪師說：『去選官。』禪者說：『選官怎麼比得上選佛？』丹霞禪師說：『選佛應當到哪裡去？』禪者說：『現在江西馬祖（Mazu，禪宗大師）出世，那裡是選佛的場所，仁者可以前往。』於是直接前往江西，剛見到馬祖，丹霞禪師用手摘下頭巾。馬祖看了很久，說：『南嶽石頭（Shitou，禪宗大師）是你的老師。』丹霞禪師便前往石頭處，仍然用以前的想法請教。石頭說：『到槽廠去。』丹霞禪師行禮感謝，進入行者房，隨著次序負責燒火做飯的雜役，總共三年。忽然有一天，石頭告訴大家說：『明天鏟佛殿前的草。』到了第二天，大眾和各位童行，各自準備鍬和鋤頭剷草。只有丹霞禪師用盆盛水洗頭，在石頭面前胡跪。
【English Translation】 English version: The attendant dragged out the dead man. The monk then left. The Master Yaoshan said, 'What is so special about this fellow who plays with mud balls?' Li Ao (governor of Langzhou), asked, 'What is your surname, Master?' The Master said, 'It is precisely the time.' Li Ao did not understand, and asked the abbot, 'I just asked the monk what his surname was, and he said 'It is precisely the time.' I don't know what his surname is.' The abbot said, 'In that case, his surname is Han.' The Master Yaoshan heard this and said, 'You really don't know good from bad. If it were summer, he would say his surname is Hot.' One night, the Master climbed the mountain and walked around. Suddenly the clouds parted and the moon appeared. He let out a loud roar, which echoed to a place ninety li (Chinese mile) east of Liyang. The residents there all thought it was coming from their neighbor's house. The next morning, they asked each other until they reached Yaoshan. The disciples said, 'Last night, the Master roared loudly on the top of the mountain.' Li Ao presented a poem, saying, 'Having chosen a secluded place, he is content with the feelings of the wilderness. Throughout the year, there is no sending off nor welcoming. Sometimes he goes straight to the top of the solitary peak, and under the moonlight, he parts the clouds and lets out a roar.' On the sixth day of the eleventh month of the eighth year of the Taihe era, as the Master Yaoshan approached his passing, he shouted, 'The Dharma hall is collapsing! The Dharma hall is collapsing!' The crowd held up the pillars to support the Dharma hall. The Master Yaoshan raised his hand and said, 'You do not understand my meaning.' Then he passed away. The pagoda was built in the eastern corner of the monastery. Emperor Wenzong of the Tang Dynasty bestowed the posthumous title of Grand Master Hongdao, and the pagoda was named Huacheng. Zen Master Danxia Tianran of Dengzhou Originally studying Confucianism, he was about to go to Chang'an to take the imperial examination. Once, while staying at an inn, he suddenly dreamed that white light filled the room. The diviner said, 'This is an auspicious sign of understanding emptiness.' Coincidentally, a Zen practitioner asked, 'Where are you going, benevolent one?' Danxia said, 'To be selected as an official.' The Zen practitioner said, 'How can being selected as an official compare to being selected as a Buddha?' Danxia said, 'Where should one go to be selected as a Buddha?' The Zen practitioner said, 'Now Master Mazu (Mazu, a Zen master) has appeared in Jiangxi, that is the place to be selected as a Buddha, benevolent one can go there.' So he went straight to Jiangxi. As soon as he saw Mazu, Danxia took off his head covering with his hand. Mazu looked at him for a long time and said, 'Nanyue Shitou (Shitou, a Zen master) is your teacher.' Danxia then went to Shitou and still asked with his previous intention. Shitou said, 'Go to the trough factory.' Danxia bowed and thanked him, entered the room for workers, and in order, was responsible for the chores of burning firewood and cooking, for a total of three years. Suddenly one day, Shitou told everyone, 'Tomorrow, mow the grass in front of the Buddha hall.' The next day, the crowd and all the young practitioners each prepared hoes and shovels to mow the grass. Only Danxia used a basin to hold water and wash his head, kneeling before Shitou.
。頭見而笑之。便與剃髮。又為說戒。師乃掩耳而出。再往江西。謁馬祖。未參禮便入僧堂內。騎聖僧頸而坐。時大眾驚愕遽報馬祖。祖躬入堂視之曰。我子天然。師即下地禮拜曰。謝師賜法號。因名天然。祖問。從甚處來。師曰。石頭。祖曰。石頭路滑。還跶倒汝么。師曰。若跶倒即不來也。乃杖錫觀方。居天臺華頂峰三年。往餘杭徑山。禮國一禪師。唐元和中。至洛京龍門香山與伏牛和尚為友。後於慧林寺遇天大寒取木佛燒火向。院主訶曰。何得燒我木佛。師以杖子撥灰曰。吾燒取捨利。主曰。木佛何有舍利。師曰。既無舍利更取兩尊燒。主自後眉須墮落。后謁忠國師問侍者國師在否。曰在即在。不見客。師曰。太深遠生。曰。佛眼亦覷不見。師曰。龍生龍子。鳳生鳳兒。國師睡起。侍者以告國師乃打侍者二十棒。遣出。師聞曰。不謬為南陽國師。明日再往禮拜。見國師便展坐具。國師曰。不用不用。師退後。國師曰。如是如是。師卻進前。國師曰。不是不是。師繞國師一匝。便出。國師曰。去聖時遙人多懈怠。三十年後。覓此漢也難得。訪龐居士見女子靈照洗菜次。師曰居士在否。女子放下菜籃斂手而立。師又問。居士在否。女子提籃便行師遂回。須臾居士歸。女子乃舉前話。士曰。丹霞在么。女曰去也。士曰
【現代漢語翻譯】 他看見后笑了笑，就給他剃了頭髮，又為他說了戒律。丹霞禪師卻捂著耳朵走了出去，再次前往江西，拜見馬祖道一禪師。他沒有先行參拜之禮，就直接進入僧堂，騎在聖僧的塑像頭上。當時大眾驚愕，連忙報告馬祖。馬祖親自進入僧堂察看，說道：『我的兒子真是天然啊！』丹霞禪師立刻下地禮拜，說道：『感謝師父賜予法號。』因此得名天然。馬祖問：『從哪裡來？』丹霞禪師說：『石頭。』馬祖說：『石頭路滑，有沒有摔倒你？』丹霞禪師說：『如果摔倒了，就不會來了。』於是他拄著錫杖四處遊方，在天臺山華頂峰住了三年，之後前往餘杭徑山，禮拜國一禪師。唐朝元和年間，他到達洛京龍門香山，與伏牛和尚結為朋友。後來在慧林寺，遇到天寒地凍，他竟然拿木佛燒火取暖。院主呵斥道：『怎麼能燒我的木佛？』丹霞禪師用杖子撥開灰燼說：『我燒取捨利。』院主說：『木佛哪裡有舍利？』丹霞禪師說：『既然沒有舍利，再拿兩尊來燒。』院主自此以後眉毛鬍鬚都脫落了。後來他拜謁忠國師，問侍者：『國師在嗎？』侍者說：『在是在，但不接見客人。』丹霞禪師說：『太深遠了。』侍者說：『佛眼也看不見。』丹霞禪師說：『龍生龍子，鳳生鳳兒。』國師睡醒后，侍者把這件事告訴了他，國師就打了侍者二十棒，把他趕了出去。丹霞禪師聽后說：『不愧是南陽國師。』第二天，丹霞禪師再次前往禮拜，見到國師就展開坐具。國師說：『不用不用。』丹霞禪師退後。國師說：『如是如是。』丹霞禪師卻又上前。國師說：『不是不是。』丹霞禪師繞著國師轉了一圈，就離開了。國師說：『去聖時遙，人們大多懈怠，三十年後，再尋找此人就難得了。』他拜訪龐居士，見到龐居士的女兒靈照正在洗菜。丹霞禪師問：『居士在嗎？』女子放下菜籃，斂手而立。丹霞禪師又問：『居士在嗎？』女子提著菜籃就走了，丹霞禪師於是返回。一會兒，龐居士回來了，女子就把之前的事情告訴了他。龐居士說：『丹霞禪師還在嗎？』女子說：『走了。』龐居士說：
【English Translation】 He saw him and smiled, then shaved his head and recited the precepts for him. However, Danxia (Danxia, name of a Chan master) covered his ears and left, going to Jiangxi again to visit Mazu (Mazu, name of a Chan master). Without paying his respects first, he entered the monks' hall and sat on the neck of a sacred monk statue. At that time, the crowd was shocked and quickly reported to Mazu. Mazu personally entered the hall to see and said, 'My son is truly natural!' Danxia immediately got off the ground and bowed, saying, 'Thank you, Master, for bestowing the Dharma name.' Therefore, he was named Tianran (Tianran, meaning 'natural'). Mazu asked, 'Where do you come from?' Danxia said, 'Stone.' Mazu said, 'The stone road is slippery, did you fall?' Danxia said, 'If I had fallen, I would not have come.' Then he traveled around with his staff, living on the summit of Mount Tiantai (Tiantai, a mountain) for three years. Later, he went to Jingshan (Jingshan, a mountain) in Yuhang (Yuhang, a place) to pay respects to Zen Master Guoyi (Guoyi, name of a Chan master). During the Yuanhe period (Yuanhe, a period in Tang Dynasty) of the Tang Dynasty, he arrived at Longmen Xiangshan (Longmen Xiangshan, a place) in Luoyang (Luoyang, a place) and became friends with Monk Funiu (Funiu, name of a monk). Later, at Huilin Temple (Huilin Temple, name of a temple), he encountered extremely cold weather and took a wooden Buddha to burn for warmth. The abbot scolded, 'How can you burn my wooden Buddha?' Danxia used his staff to stir the ashes and said, 'I am burning to obtain relics.' The abbot said, 'How can a wooden Buddha have relics?' Danxia said, 'Since there are no relics, I will take two more to burn.' From then on, the abbot's eyebrows and beard fell off. Later, he visited National Teacher Zhong (Zhong, name of a National Teacher) and asked the attendant, 'Is the National Teacher in?' The attendant said, 'He is in, but he does not receive guests.' Danxia said, 'Too profound.' The attendant said, 'Even the Buddha's eye cannot see him.' Danxia said, 'Dragons give birth to dragon sons, phoenixes give birth to phoenix daughters.' After the National Teacher woke up, the attendant told him about this, and the National Teacher beat the attendant twenty times and sent him out. Danxia heard this and said, 'Worthy of being the National Teacher of Nanyang (Nanyang, a place).' The next day, Danxia went to pay respects again, and when he saw the National Teacher, he spread out his sitting mat. The National Teacher said, 'No need, no need.' Danxia retreated. The National Teacher said, 'Thus, thus.' Danxia stepped forward again. The National Teacher said, 'Not thus, not thus.' Danxia walked around the National Teacher once and then left. The National Teacher said, 'It is far from the time of the sages, and people are mostly lazy. After thirty years, it will be difficult to find this man.' He visited Layman Pang (Pang, name of a Layman), and saw the Layman's daughter, Lingzhao (Lingzhao, name of a woman), washing vegetables. Danxia asked, 'Is the Layman in?' The woman put down the vegetable basket, folded her hands, and stood still. Danxia asked again, 'Is the Layman in?' The woman picked up the basket and left, so Danxia returned. After a while, the Layman returned, and the woman told him what had happened. The Layman said, 'Is Danxia still here?' The woman said, 'He has left.' The Layman said:
。赤士涂牛奶。又一日。訪龐居士至門首相見。師乃問。居士在否。士曰。飢不擇食。師曰。龐老在否。士曰。蒼天蒼天。便入宅去。師曰。蒼天蒼天。便回。師因去馬祖處路逢一老人與一童子師問。公住何處老人曰。上是天下是地。師曰。忽遇天崩地陷又作么生。老人曰。蒼天蒼天。童子噓一聲。師曰。非父不生其子。老人便與童子入山去。師問龐居士昨日相見何似今日。士曰。如法舉昨日事來作個宗眼。師曰。祇如宗眼還著得龐公么。士曰。我在你眼裡。師曰。某甲眼窄何處安身。士曰。是眼何窄。是身何安。師休去。士曰。更道取一句便得此話圓。師亦不對。士曰。就中這一句。無人道得。師與龐居士行次。見一泓水。士以手指曰。便與么也還辨不出。師曰。灼然是辨不出。士乃戽水潑師二掬。師曰。莫與么。莫與么。士曰。須與么須與么。師卻戽水潑士三掬。師曰。正與么時。堪作甚麼。士曰。無外物。師曰。得便宜者少。士曰。誰是落便宜者。元和三年。于天津橋橫臥。會留守鄭公出呵之不起。吏問其故。師徐曰。無事僧。留守異之。奉束素及衣兩襲。日給米麵。洛下翕然歸信。至十五年春。告門人曰。吾思林泉終老之所。時門人齊靜卜南陽丹霞山結庵。三年間。玄學者至。盈三百眾。建成大院。上堂阿你
【現代漢語翻譯】 現代漢語譯本 赤士涂（人名，具體事蹟不詳）牛奶。 又一日，（丹霞天然禪師）去拜訪龐居士（唐代著名在家修行者），到他家門口互相見面。禪師於是問道：『居士在家嗎？』龐居士說：『飢不擇食。』禪師說：『龐老在家嗎？』龐居士說：『蒼天蒼天。』便走進屋裡去了。禪師說：『蒼天蒼天。』便回去了。 禪師因為要去馬祖（馬祖道一禪師，唐代著名禪師）處，在路上遇到一位老人和一個童子。禪師問道：『您住在哪裡？』老人說：『上是天，下是地。』禪師說：『忽然遇到天崩地陷，又該怎麼辦呢？』老人說：『蒼天蒼天。』童子噓了一聲。禪師說：『不是父親生不出這樣的兒子。』老人便和童子進山去了。 禪師問龐居士：『昨天相見，和今天相比如何？』龐居士說：『如法地把昨天的事拿出來，做一個宗眼（關鍵之處）。』禪師說：『就像宗眼，還能安在龐公身上嗎？』龐居士說：『我在你眼裡。』禪師說：『我的眼睛窄小，在哪裡安身呢？』龐居士說：『是眼為何窄？是身為何安？禪師休息去吧。』龐居士說：『再說一句，便能使此話圓滿。』禪師也不回答。 龐居士說：『就其中這一句，無人能說得出。』禪師和龐居士走著，看見一洼水。龐居士用手指著說：『即便這樣，還是辨別不出來。』禪師說：『確實是辨別不出來。』龐居士於是舀水潑了禪師兩掬。禪師說：『不要這樣，不要這樣。』龐居士說：『必須這樣，必須這樣。』禪師卻舀水潑了龐居士三掬。禪師說：『正在這樣的時候，能做什麼呢？』龐居士說：『無外物。』禪師說：『得到便宜的人少。』龐居士說：『誰是落入便宜的人？』 元和三年，（丹霞天然禪師）在天津橋（地名）橫臥。適逢留守鄭公（官名）出行，呵斥他卻不起來。官吏問他緣故。禪師慢慢地說：『無事僧。』留守感到驚異，奉上絲綢和兩套衣服，每天供給米麵。洛陽（地名）上下都信服歸順。 到十五年春天，（丹霞天然禪師）告訴門人說：『我思念林泉，想在那裡終老。』當時門人齊靜（人名）在南陽丹霞山（地名）占卜結庵。三年間，研究玄學的人來到，達到三百多人。建成了大院。上堂阿你（語氣詞）
【English Translation】 English version Chishi Tu (person's name, details unknown) milk. Another day, (Danxia Tianran Zen Master) visited Layman Pang (a famous lay practitioner in the Tang Dynasty), meeting at his door. The Zen Master then asked, 'Is the Layman at home?' Layman Pang said, 'A hungry man doesn't choose his food.' The Zen Master said, 'Is Old Pang at home?' Layman Pang said, 'Oh heavens, oh heavens.' Then he went into the house. The Zen Master said, 'Oh heavens, oh heavens.' and returned. Because the Zen Master was going to Mazu's (Mazu Daoyi Zen Master, a famous Zen Master in the Tang Dynasty) place, he met an old man and a boy on the road. The Zen Master asked, 'Where do you live?' The old man said, 'Above is heaven, below is earth.' The Zen Master said, 'If suddenly heaven collapses and earth caves in, what will you do?' The old man said, 'Oh heavens, oh heavens.' The boy sighed. The Zen Master said, 'A father who is not a father cannot produce such a son.' The old man then went into the mountain with the boy. The Zen Master asked Layman Pang, 'How was yesterday's meeting compared to today?' Layman Pang said, 'Righteously take yesterday's matter and make it a '宗眼' (zong yan) (key point).' The Zen Master said, 'Like the '宗眼' (zong yan), can it still be placed on Old Pang?' Layman Pang said, 'I am in your eyes.' The Zen Master said, 'My eyes are narrow, where can I find a place to settle?' Layman Pang said, 'Why are the eyes narrow? Why is the body settled? Zen Master, rest.' Layman Pang said, 'Say one more sentence, and this talk will be complete.' The Zen Master did not answer. Layman Pang said, 'Among these sentences, no one can say it.' The Zen Master and Layman Pang were walking and saw a puddle of water. Layman Pang pointed to it and said, 'Even so, you still can't tell.' The Zen Master said, 'Indeed, I can't tell.' Layman Pang then scooped water and splashed the Zen Master twice. The Zen Master said, 'Don't do that, don't do that.' Layman Pang said, 'Must do that, must do that.' The Zen Master scooped water and splashed Layman Pang three times. The Zen Master said, 'What can you do at this very moment?' Layman Pang said, 'No external objects.' The Zen Master said, 'Few are those who gain an advantage.' Layman Pang said, 'Who is the one who falls into advantage?' In the third year of Yuanhe, (Danxia Tianran Zen Master) lay across the Tianjin Bridge (place name). It happened that the garrison commander Zheng Gong (official title) was traveling and scolded him but he did not get up. The official asked him the reason. The Zen Master slowly said, 'A monk with nothing to do.' The garrison commander was surprised and offered silk and two sets of clothes, and provided rice and flour every day. All of Luoyang (place name) believed and submitted. In the spring of the fifteenth year, (Danxia Tianran Zen Master) told his disciples, 'I miss the forests and springs, and want to spend my old age there.' At that time, the disciple Qi Jing (person's name) divined and built a hermitage on Mount Danxia (place name) in Nanyang. Within three years, those who studied metaphysics came, reaching more than three hundred people. A large courtyard was built. Giving a lecture, '阿你' (a ni) (interjection)
渾家。切須保護一靈之物。不是你造作名邈得。更說甚薦與不薦。吾往日見石頭。亦祇教切須自保護。此事不是你談話得。阿你渾家。各有一坐具地。更疑甚麼禪。可是你解底物。豈有佛可成。佛之一字。永不喜聞。阿你自看。善巧方便。慈悲喜捨。不從外得。不著方寸。善巧是文殊。方便是普賢。你更擬趁逐甚麼物。不用經求落空去。今時學者。紛紛擾擾。皆是參禪問道。吾此間無道可修。無法可證。一飲一啄。各自有分。不用疑慮。在在處處。有恁么底。若識得釋迦即老凡夫。是阿你須自看取。莫一盲引眾盲相將入火坑。夜裡暗雙陸。賽彩。若為生無事。珍重。有僧到參。于山下見師便問。丹霞山向甚麼處去。師指山曰。青黯黯處。曰莫祇這個便是么。師曰。真師子兒。一撥便轉。問僧。甚麼處宿。曰山下宿。師曰。甚麼處吃飯。曰山下吃飯。師曰。將飯與阇黎吃底人。還具眼也無。僧無對。(長慶問保福將飯與人吃感恩有分。為甚麼不具眼。福云。施者受者二俱瞎漢。慶雲。盡其機來還成瞎不。福云。道某甲瞎得么。玄覺徴云。且道長慶明丹霞意。為復自用家財)長慶四年六月。告門人曰。備湯沐。浴吾欲行矣。乃戴笠䇿杖。受屨垂一足。未及地而化。門人建塔。謚智通禪師。塔曰妙覺。
潭州大川禪師
【現代漢語翻譯】 現代漢語譯本： 各位。務必保護好自身那靈明之物（指自性）。那不是你們造作名相可以得到的。還說什麼推薦不推薦的。我以前見石頭希遷禪師，他也只是教導務必各自保護好自身。這件事不是你們談論可以明白的。你們每個人，都各自有一塊安身立命之地（指自性本具），還懷疑什麼禪呢？如果那是你所理解的東西，哪裡還有佛可以成就？『佛』這個字，我永遠不愛聽。你們自己看好。善巧方便，慈悲喜捨，不是從外邊得來的。不要執著于方寸之間（指心）。善巧就是文殊菩薩（Manjusri），方便就是普賢菩薩（Samantabhadra）。你們還打算追逐什麼東西？不用向外尋求，最終只會落空。現在的學人，紛紛擾擾，都是參禪問道。我這裡沒有道可以修，沒有法可以證。一飲一啄，各自有其因緣分定，不用疑慮。處處時時，都有這樣的道理。如果認識到釋迦牟尼佛（Sakyamuni）只是個老凡夫，你們就須自己看清楚。不要一個瞎子帶領一群瞎子，一起掉進火坑。晚上玩暗雙陸游戲，爭奪彩頭。如果這樣，人生還有什麼意義？珍重。 有僧人來參訪。在山下見到丹霞天然禪師便問：『丹霞山（Danxia Mountain）往什麼方向去？』丹霞天然禪師指著山說：『青黑色之處。』僧人說：『莫非就是這裡嗎？』丹霞天然禪師說：『真是獅子之子，一撥就轉。』丹霞天然禪師問僧人：『在哪裡住宿？』僧人說：『在山下住宿。』丹霞天然禪師說：『在哪裡吃飯？』僧人說：『在山下吃飯。』丹霞天然禪師說：『把飯給阇黎（acarya，意為導師）吃的人，還具有眼力嗎？』僧人無言以對。（長慶慧棱禪師問保福從展禪師：『把飯給人吃，感恩是情理之中的。為什麼說不具有眼力呢？』保福從展禪師說：『施者和受者都是瞎漢。』長慶慧棱禪師說：『用盡他的機鋒，最終還是成了瞎子嗎？』保福從展禪師說：『難道說我瞎了嗎？』玄覺禪師評論說：『且說長慶慧棱禪師是明白丹霞天然禪師的意思，還是自用家財（指自己的見解）。』） 長慶四年六月，丹霞天然禪師告訴弟子們說：『準備熱水，我要沐浴，準備走了。』於是戴上斗笠，拄著枴杖，穿上鞋子，垂下一隻腳，還沒來得及落地就圓寂了。弟子們建塔安葬，謚號為智通禪師，塔名為妙覺。 潭州大川禪師
【English Translation】 English version: Everyone, you must protect that one spiritual thing (referring to self-nature). It is not something you can obtain by fabricating names and appearances. What more is there to say about recommending or not recommending? In the past, when I saw Stone (Shitou Xiqian), he also only taught to diligently protect oneself. This matter is not something you can understand through discussion. Each of you has your own sitting cushion ground (referring to the inherent self-nature), what more do you doubt about Chan? If that is what you understand, where is there a Buddha to be attained? The word 'Buddha', I never like to hear. Look after yourselves. Skillful means, compassion, joy, and equanimity are not obtained from the outside. Do not cling to the square inch (referring to the mind). Skillful means is Manjusri (Manjusri), expedient means is Samantabhadra (Samantabhadra). What more do you intend to chase after? No need to seek externally, ultimately it will be in vain. Today's scholars are in turmoil, all of them are inquiring about Chan and asking about the Way. Here, I have no Way to cultivate, no Dharma to realize. Every drink and every peck is predetermined by one's own karma, no need to doubt. Everywhere, at all times, there is such a principle. If you recognize Sakyamuni (Sakyamuni) as just an old ordinary man, then you must see it for yourself. Do not let a blind man lead a crowd of blind men into a pit of fire. Playing dark Shuanglu games at night, competing for prizes. If so, what is the meaning of life? Treasure this. A monk came to visit. Seeing Danxia Tianran (Danxia Tianran) at the foot of the mountain, he asked: 'Which way to Danxia Mountain (Danxia Mountain)?' Danxia Tianran pointed to the mountain and said: 'The dark green place.' The monk said: 'Is this it?' Danxia Tianran said: 'Truly a lion's son, turn with a single push.' Danxia Tianran asked the monk: 'Where do you stay?' The monk said: 'I stay at the foot of the mountain.' Danxia Tianran said: 'Where do you eat?' The monk said: 'I eat at the foot of the mountain.' Danxia Tianran said: 'Does the person who gives food to the acarya (acarya, meaning teacher) have eyes?' The monk was speechless. (Changqing Huileng asked Baofu Congzhan: 'Giving food to someone, gratitude is reasonable. Why say they don't have eyes?' Baofu Congzhan said: 'The giver and the receiver are both blind men.' Changqing Huileng said: 'Using up his sharpest points, does he ultimately become blind?' Baofu Congzhan said: 'Are you saying I am blind?' Xuanjue commented: 'Is Changqing Huileng understanding Danxia Tianran's meaning, or is he using his own family wealth (referring to his own views)?') In June of the fourth year of Changqing, Danxia Tianran told his disciples: 'Prepare hot water, I want to bathe, I am about to leave.' Then he put on his bamboo hat, leaned on his staff, put on his shoes, lowered one foot, and passed away before it touched the ground. The disciples built a pagoda for burial, and his posthumous title was Zen Master Zhitong, and the pagoda was named Miaojue. Zen Master Dachuan of Tanzhou
(亦曰大湖)
江陵僧參。師問。幾時發足江陵。僧提起坐具。師曰。謝子遠來下去。僧繞禪床一匝便出。師曰。若不恁么。爭知眼目端的。僧拊掌曰。苦殺人洎合錯判諸方。師曰。甚得禪宗道理(僧舉似丹霞。霞曰。于大川法道即得我這裡不然。曰未審此間作么生。霞曰。猶較大州三步在。僧禮拜。霞曰。錯判諸方者多。洞山云。不是丹霞難分玉石)。
潮州靈山大顛寶通禪師
初參石頭。頭問。那個是汝心。師曰。見言語者是。頭便喝出。經旬日師卻問。前者既不是。除此外。何者是心。頭曰除卻揚眉瞬目。將心來。師曰。無心可將來。頭曰。元來有心。何言無心。無心盡同謗。師于言下大悟。異日侍立次。頭問。汝是參禪僧。是州縣白蹋僧。師曰。是參禪僧。頭曰。何者是禪。師曰。揚眉瞬目。頭曰。除卻揚眉瞬目。外將你本來面目呈看。師曰。請和尚。除卻揚眉瞬目外鑒。頭曰。我除竟師曰。將呈了也。頭曰。汝既將呈我心如何。師曰。不異和尚。頭曰。不關汝事。師曰。本無物。頭曰。汝亦無物。師曰。既無物即真物。頭曰。真物不可得。汝心見量意旨如此也。大須護持。師住后。學者四集。上堂。夫學道人須識自家本心。將心相示方可見道。多見時輩。祇認揚眉瞬目一語一默驀頭印可
【現代漢語翻譯】 現代漢語譯本： (也稱為大湖)
江陵的僧人來參訪。洞山禪師問：『你什麼時候從江陵出發的？』僧人提起坐具。洞山禪師說：『感謝你遠道而來，下去吧。』僧人繞禪床一圈便出去了。洞山禪師說：『如果不是這樣，怎麼知道眼目是真切的呢？』僧人拍手說：『真是害死人，差點就錯判了各方禪師。』洞山禪師說：『你很懂得禪宗的道理。』（僧人將此事告訴丹霞禪師，丹霞禪師說：『在於大川那裡，這種說法或許可以，但在我這裡不行。』僧人問：『不知您這裡怎麼說？』丹霞禪師說：『還比大川高出三步。』僧人禮拜。丹霞禪師說：『錯判各方禪師的人很多。』洞山禪師說：『不是丹霞難以分辨玉石。』）
潮州靈山大顛寶通禪師
最初參拜石頭禪師。石頭禪師問：『哪個是你的心？』禪師說：『能見言語的就是。』石頭禪師便喝斥他。過了十幾天，禪師反問：『先前那個既然不是，除了那個之外，哪個是心？』石頭禪師說：『除去揚眉瞬目，把心拿來。』禪師說：『沒有心可以拿來。』石頭禪師說：『原來有心，為何說無心？說無心就等同於誹謗。』禪師在言下大悟。後來侍立在石頭禪師旁邊時，石頭禪師問：『你是參禪的僧人，還是州縣裡混飯吃的僧人？』禪師說：『是參禪的僧人。』石頭禪師說：『什麼是禪？』禪師說：『揚眉瞬目。』石頭禪師說：『除去揚眉瞬目之外，將你本來的面目呈上來看看。』禪師說：『請和尚除去揚眉瞬目之外來鑑別。』石頭禪師說：『我已經除去了。』禪師說：『我已經呈上來了。』石頭禪師說：『你既然已經呈上來了，我的心如何？』禪師說：『和和尚的沒有不同。』石頭禪師說：『不關你的事。』禪師說：『本來就沒有什麼東西。』石頭禪師說：『你也沒有什麼東西。』禪師說：『既然沒有什麼東西，那就是真東西。』石頭禪師說：『真東西不可得。你的心見解意旨就是這樣，要好好守護。』禪師住持一方后，學人從四面八方聚集而來。禪師上堂說法：『學道的人必須認識自己的本心，將心相互展示才能見到道。很多人只是認可揚眉瞬目、一語一默這些表面的東西，就盲目地印可。』
【English Translation】 English version: (Also called Great Lake)
The monk Can from Jiangling visited Dongshan. Dongshan asked, 'When did you set out from Jiangling?' The monk raised his sitting cloth. Dongshan said, 'Thank you for coming from afar, go down.' The monk circled the meditation bed once and then left. Dongshan said, 'If it weren't like this, how would one know the eyes are genuine?' The monk clapped his hands and said, 'It's killing me, I almost misjudged all the masters.' Dongshan said, 'You understand the principles of Chan very well.' (The monk told this to Danxia, who said, 'At Daichuan's place, this saying might be acceptable, but not here with me.' The monk asked, 'I wonder what you would say here?' Danxia said, 'It's still three steps higher than Daichuan.' The monk bowed. Danxia said, 'Many people misjudge all the masters.' Dongshan said, 'It's not that Danxia has difficulty distinguishing jade from stone.')
Chan Master Baotong of Ling Mountain, Dadian, in Chaozhou
Initially, he visited Stone Master. Stone Master asked, 'Which is your mind?' The master said, 'That which sees speech is.' Stone Master then shouted him out. After ten days, the master asked in return, 'Since the previous one is not it, what is the mind besides that?' Stone Master said, 'Remove the raising of eyebrows and blinking of eyes, and bring the mind.' The master said, 'There is no mind to bring.' Stone Master said, 'Originally there is mind, why say no mind? Saying no mind is the same as slander.' The master had a great awakening upon hearing these words. Later, while standing beside Stone Master, Stone Master asked, 'Are you a Chan-practicing monk or a rice-bag monk from the county?' The master said, 'I am a Chan-practicing monk.' Stone Master said, 'What is Chan?' The master said, 'Raising eyebrows and blinking eyes.' Stone Master said, 'Apart from raising eyebrows and blinking eyes, present your original face for me to see.' The master said, 'Please, Master, discern apart from raising eyebrows and blinking eyes.' Stone Master said, 'I have already removed it.' The master said, 'I have already presented it.' Stone Master said, 'Since you have already presented it, what about my mind?' The master said, 'It is no different from the Master's.' Stone Master said, 'It's none of your business.' The master said, 'Originally there is nothing.' Stone Master said, 'You also have nothing.' The master said, 'Since there is nothing, then that is the true thing.' Stone Master said, 'The true thing is unattainable. Your mind's view and intention are like this, you must protect it well.' After the master resided in a place, students gathered from all directions. The master ascended the hall and said, 'Those who study the Way must recognize their own original mind. Only by showing the mind to each other can the Way be seen. Many people only recognize the superficial aspects of raising eyebrows and blinking eyes, a word or a silence, and blindly approve of them.'
。以為心要。此實未了。吾今為你諸人。分明說出。各須聽受。但除卻一切妄運想念見量即汝真心。此心與塵境及守認靜默時全無交涉。即心是佛。不待修治。何以故。應機隨照泠泠自用。窮其用處。了不可得。喚作妙用。乃是本心。大須護持。不可容易。僧問。其中人相見時如何。師曰。早不其中也。曰其中者如何。師曰不作個問。韓文公一日相訪。問師。春秋多少。師提起數珠曰。會么。公曰。不會。師曰。晝夜一百八。公不曉。遂回。次日再來。至門前見首座舉前話問。意旨如何。座扣齒三下。及見師理前問。師亦扣齒三下。公曰。原來佛法無兩般。師曰。是何道理。公曰。適來問首座亦如是。師乃召首座。是汝如此對否。座曰。是師便打趁出院。文公又一日白師曰。弟子軍州事繁。佛法省要處。乞師一語。師良久。公罔措。時三平為侍者。乃敲禪床三下。師曰作么。平曰。先以定動。后以智拔。公乃曰。和尚門風高峻。弟子于侍者邊得個入處。僧問。苦海波深。以何為船筏。師曰。以木為船筏。曰恁么即得度也。師曰。盲者依前盲。啞者依前啞。一日將癢和子廊下行。逢一僧問訊次。師以癢和子驀口打曰。會么。曰不會。師曰。大顛老野狐。不曾孤負人。
潭州長髭曠禪師
曹溪禮祖塔回。參石
【現代漢語翻譯】 現代漢語譯本： 認為這些是心的要點，實際上還沒有完全理解。我現在為你們各位，清楚明白地說出來，你們都要好好聽著。只要去除一切虛妄的運作、想像、見解和衡量，那就是你的真心。這個心與塵世的境界以及執著于靜默的時候，完全沒有關係。這個心就是佛，不需要任何修飾和整治。為什麼呢？因為它能應機而動，隨境而照，清澈明亮地自然運用。窮盡它的用處，卻又了不可得，這就被稱為妙用，也就是本來的心。一定要好好守護，不可輕忽。有僧人問：『當人們在其中相見時，會怎麼樣呢？』 師父說：『早就不是在其中了。』 僧人問：『那什麼是在其中呢？』 師父說：『不要再問這樣的問題。』
韓愈有一天來拜訪，問師父：『您有多少歲了？』 師父拿起念珠說：『明白嗎？』 韓愈說：『不明白。』 師父說：『晝夜一百零八。』 韓愈不明白，就回去了。第二天再來，在門前遇到首座，首座舉起之前的話問他，意思是想知道他是否理解。首座敲了三下牙齒。等到見到師父，韓愈又問了之前的問題，師父也敲了三下牙齒。韓愈說：『原來佛法沒有兩樣啊。』 師父問：『這是什麼道理？』 韓愈說：『剛才問首座，他也這樣回答。』 師父於是叫來首座，問：『是你這樣回答的嗎？』 首座回答：『是的。』 師父就打了他，把他趕出了寺院。韓愈又有一天對師父說：『弟子我管理軍州事務繁忙，請師父用一句話概括佛法的精要之處。』 師父沉默了很久，韓愈不知所措。當時三平禪師作為侍者，就敲了三下禪床。師父問：『做什麼？』 三平說：『先用定力使他動搖，然後用智慧拔除他的疑惑。』 韓愈於是說：『和尚您的門風高峻，弟子我從侍者這裡得到了一個入門之處。』 有僧人問：『苦海波濤深廣，用什麼作為船筏來渡過呢？』 師父說：『用木頭作為船筏。』 僧人說：『這樣就能得度了嗎？』 師父說：『盲人依舊是盲人，啞巴依舊是啞巴。』
有一天，師父拿著癢和子（一種撓癢的工具）在走廊下行走，遇到一個僧人問訊。師父用癢和子對著他的嘴巴就打了一下，說：『明白嗎？』 僧人說：『不明白。』 師父說：『大顛老野狐（指大顛禪師），不曾辜負人。』
潭州長髭曠禪師
從曹溪（Caoxi）禮拜六祖慧能（Huineng）的塔回來，參拜石頭希遷（Shitou Xiqian）。 English version: Thinking these are the essentials of the mind is actually not yet fully understood. Now, for all of you, I will explain it clearly, and you must listen carefully. Simply eliminate all false operations, imaginations, views, and measurements, and that is your true mind. This mind has nothing to do with the realms of dust or clinging to stillness. This mind is the Buddha, requiring no cultivation or correction. Why? Because it responds to opportunities, illuminates according to circumstances, and uses itself purely and naturally. Exhausting its uses, yet it cannot be obtained, which is called wondrous function, and is the original mind. It must be carefully guarded and not taken lightly. A monk asked, 'When people meet within it, what happens?' The master said, 'It is already not within it.' The monk asked, 'Then what is within it?' The master said, 'Do not ask such questions.'
Han Yu (Han Yu, a famous scholar and official in the Tang Dynasty) visited one day and asked the master, 'How old are you?' The master picked up his prayer beads and said, 'Do you understand?' Han Yu said, 'I do not understand.' The master said, 'Day and night, one hundred and eight.' Han Yu did not understand and left. The next day, he came again and met the head monk at the gate. The head monk raised the previous question to him, wanting to know if he understood. The head monk knocked his teeth three times. When he met the master, Han Yu asked the same question again, and the master also knocked his teeth three times. Han Yu said, 'So, the Buddha-dharma is not twofold.' The master asked, 'What is the reason for this?' Han Yu said, 'When I asked the head monk just now, he answered in the same way.' The master then summoned the head monk and asked, 'Did you answer in this way?' The head monk replied, 'Yes.' The master then struck him and drove him out of the monastery. Han Yu said to the master one day, 'I am busy with military and administrative affairs. Please, master, summarize the essence of the Buddha-dharma in one sentence.' The master remained silent for a long time, and Han Yu was at a loss. At that time, the attendant Sanping (Sanping, a Zen master) knocked the Zen bed three times. The master asked, 'What are you doing?' Sanping said, 'First use stillness to move him, then use wisdom to remove his doubts.' Han Yu then said, 'Venerable monk, your monastic tradition is lofty. I have found an entry point from the attendant.' A monk asked, 'The sea of suffering is deep and vast. What should we use as a raft to cross it?' The master said, 'Use wood as a raft.' The monk said, 'Then can we be delivered?' The master said, 'The blind remain blind, and the mute remain mute.'
One day, the master was walking in the corridor with a 'yang he zi' (a tool for scratching itches) when he met a monk who greeted him. The master struck him in the mouth with the 'yang he zi' and said, 'Do you understand?' The monk said, 'I do not understand.' The master said, 'The old fox Dadian (referring to Zen Master Dadian), has never let anyone down.'
Zen Master Changzhi Kuang of Tanzhou
After returning from Caoxi (Caoxi, where Huineng, the Sixth Patriarch, lived) after paying respects to the Sixth Patriarch Huineng's (Huineng, the Sixth Patriarch of Zen Buddhism) stupa, he visited Shitou Xiqian (Shitou Xiqian, a Zen master).
【English Translation】 English version: Thinking these are the essentials of the mind is actually not yet fully understood. Now, for all of you, I will explain it clearly, and you must listen carefully. Simply eliminate all false operations, imaginations, views, and measurements, and that is your true mind. This mind has nothing to do with the realms of dust or clinging to stillness. This mind is the Buddha, requiring no cultivation or correction. Why? Because it responds to opportunities, illuminates according to circumstances, and uses itself purely and naturally. Exhausting its uses, yet it cannot be obtained, which is called wondrous function, and is the original mind. It must be carefully guarded and not taken lightly. A monk asked, 'When people meet within it, what happens?' The master said, 'It is already not within it.' The monk asked, 'Then what is within it?' The master said, 'Do not ask such questions.'
Han Yu (Han Yu, a famous scholar and official in the Tang Dynasty) visited one day and asked the master, 'How old are you?' The master picked up his prayer beads and said, 'Do you understand?' Han Yu said, 'I do not understand.' The master said, 'Day and night, one hundred and eight.' Han Yu did not understand and left. The next day, he came again and met the head monk at the gate. The head monk raised the previous question to him, wanting to know if he understood. The head monk knocked his teeth three times. When he met the master, Han Yu asked the same question again, and the master also knocked his teeth three times. Han Yu said, 'So, the Buddha-dharma is not twofold.' The master asked, 'What is the reason for this?' Han Yu said, 'When I asked the head monk just now, he answered in the same way.' The master then summoned the head monk and asked, 'Did you answer in this way?' The head monk replied, 'Yes.' The master then struck him and drove him out of the monastery. Han Yu said to the master one day, 'I am busy with military and administrative affairs. Please, master, summarize the essence of the Buddha-dharma in one sentence.' The master remained silent for a long time, and Han Yu was at a loss. At that time, the attendant Sanping (Sanping, a Zen master) knocked the Zen bed three times. The master asked, 'What are you doing?' Sanping said, 'First use stillness to move him, then use wisdom to remove his doubts.' Han Yu then said, 'Venerable monk, your monastic tradition is lofty. I have found an entry point from the attendant.' A monk asked, 'The sea of suffering is deep and vast. What should we use as a raft to cross it?' The master said, 'Use wood as a raft.' The monk said, 'Then can we be delivered?' The master said, 'The blind remain blind, and the mute remain mute.'
One day, the master was walking in the corridor with a 'yang he zi' (a tool for scratching itches) when he met a monk who greeted him. The master struck him in the mouth with the 'yang he zi' and said, 'Do you understand?' The monk said, 'I do not understand.' The master said, 'The old fox Dadian (referring to Zen Master Dadian), has never let anyone down.'
Zen Master Changzhi Kuang of Tanzhou
After returning from Caoxi (Caoxi, where Huineng, the Sixth Patriarch, lived) after paying respects to the Sixth Patriarch Huineng's (Huineng, the Sixth Patriarch of Zen Buddhism) stupa, he visited Shitou Xiqian (Shitou Xiqian, a Zen master).
頭。頭問。甚麼處來。曰嶺南來。頭曰。大庾嶺頭一鋪功德成就也未。師曰。成就久矣。祇欠點眼在。頭曰。莫要點眼么。師曰。便請。頭乃垂下一足。師禮拜。頭曰。汝見個甚麼道理便禮拜。師曰。據某甲所見。如紅爐上一點雪。(玄覺云且道長髭具眼祇對。不具眼祇對。若具眼為甚麼。請道點眼。若不具眼。又道。成就久矣。且作么生商量。法燈代云。和尚可謂眼昏)僧參繞禪床一匝。卓然而立。師曰。若是石頭法席。一點也用不著。僧又繞禪床一匝。師曰。卻是恁么時不易道個來處。僧便出去。師乃喚。僧不顧。師曰。這漢。猶少教詔在。僧卻回曰。有一人不從人得。不受教詔下落階級。師還許么。師曰。逢之不逢。逢必有事。僧乃退身三步。師卻繞禪床一匝。僧曰。不唯宗眼分明。亦乃師承有據。師乃打三棒。問僧甚處來。曰九華山控石庵。師曰。庵主是甚麼人。曰馬祖下尊宿。師曰。名甚麼。曰不委他法號。師曰。他不委你不委。曰尊宿眼在甚處。師曰。若是庵主親來。今日也須吃棒。曰賴遇和尚放過某甲。師曰。百年後討個師僧也難得。龐居士到。師升座眾集定。士出曰。各請自檢好。卻于禪床右立。時有僧問。不觸主人翁請師答話。師曰。識龐公么。曰不識。士便搊住曰。苦哉苦哉。僧無對。士便拓開
【現代漢語翻譯】 現代漢語譯本： 僧人問：『從哪裡來？』 僧人答：『從嶺南來。』（嶺南：中國南方五嶺以南的地區） 禪師問：『大庾嶺頭（大庾嶺頭：位於江西和廣東交界處）的功德成就了嗎？』 僧人答：『成就很久了，只欠點眼（點眼：比喻開悟）了。』 禪師問：『需要點眼嗎？』 僧人答：『請便。』 禪師於是垂下一隻腳，僧人禮拜。 禪師問：『你見到什麼道理便禮拜？』 僧人答：『據我所見，如紅爐上一點雪。』（玄覺（玄覺：唐代禪僧，即永嘉玄覺）說：『且道長髭（長髭：指禪師）具眼（具眼：有眼力，能辨別是非）祇對（祇對：應對），不具眼祇對。若具眼，為什麼請道點眼？若不具眼，又道成就久矣。且作么生商量？』法燈（法燈：宋代禪僧）代答說：『和尚可謂眼昏。』） 有僧人蔘拜，繞禪床一圈，卓然而立。 禪師說：『若是石頭（石頭：指石頭希遷禪師）法席，一點也用不著。』 僧人又繞禪床一圈。 禪師說：『卻是這個時候不容易說出來處。』 僧人便出去，禪師於是呼喚，僧人不回頭。 禪師說：『這漢，還少教詔（教詔：教誨）。』 僧人卻回來問：『有一人不從人得，不受教詔下落階級，禪師還允許嗎？』 禪師說：『逢之不逢，逢必有事。』 僧人於是退身三步，禪師卻繞禪床一圈。 僧人說：『不唯宗眼（宗眼：對禪宗的理解）分明，亦乃師承有據。』 禪師於是打三棒，問僧人從哪裡來。 僧人答：『九華山（九華山：中國佛教名山）控石庵（控石庵：庵名）。』 禪師問：『庵主是什麼人？』 僧人答：『馬祖（馬祖：指馬祖道一禪師）下尊宿（尊宿：德高望重的僧人）。』 禪師問：『叫什麼名字？』 僧人答：『不知道他的法號。』 禪師說：『他不委你也不委。』 僧人問：『尊宿眼在甚麼處？』 禪師說：『若是庵主親來，今日也須吃棒。』 僧人答：『賴遇和尚放過某甲（某甲：古代人自稱的謙詞）。』 禪師說：『百年後討個師僧也難得。』 龐居士（龐居士：唐代居士，名蘊）到，禪師升座，大眾聚集完畢，龐居士出來說：『各請自檢好。』卻在禪床右邊站立。當時有僧人問：『不觸主人翁（主人翁：指禪師）請師答話。』 禪師說：『識龐公么？』 僧人答：『不識。』 龐居士便揪住僧人說：『苦哉苦哉。』僧人無對，龐居士便放開。
【English Translation】 English version: A monk asked: 'Where do you come from?' The monk replied: 'I come from Lingnan.' (Lingnan: the region south of the Five Ridges in southern China) The Zen master asked: 'Has the merit and achievement at the top of Dayu Ridge (Dayu Ridge: located at the junction of Jiangxi and Guangdong) been accomplished?' The monk replied: 'It has been accomplished for a long time, only lacking the dotting of the eyes (dotting the eyes: a metaphor for enlightenment).' The Zen master asked: 'Do you need the dotting of the eyes?' The monk replied: 'Please do so.' The Zen master then lowered one foot, and the monk bowed. The Zen master asked: 'What principle did you see that made you bow?' The monk replied: 'According to what I see, it is like a snowflake on a red-hot stove.' (Xuanjue (Xuanjue: Zen monk of the Tang Dynasty, namely Yongjia Xuanjue) said: 'Let's say the long-bearded (long-bearded: referring to the Zen master) one has eyes (has eyes: has the ability to discern right from wrong) to respond, and the one without eyes responds. If you have eyes, why ask for the dotting of the eyes? If you don't have eyes, you say it has been accomplished for a long time. How should we discuss this?' Fadeng (Fadeng: Zen monk of the Song Dynasty) replied on behalf of him: 'The abbot can be said to be dim-eyed.') A monk paid homage, walked around the Zen bed once, and stood upright. The Zen master said: 'If it is the Dharma seat of Shitou (Shitou: referring to Zen Master Shitou Xiqian), it is of no use at all.' The monk walked around the Zen bed again. The Zen master said: 'It is not easy to say where you come from at this time.' The monk then went out, and the Zen master called out, but the monk did not turn back. The Zen master said: 'This fellow still lacks teaching and instruction (teaching and instruction: teachings).' The monk returned and asked: 'There is a person who does not obtain from others and does not accept the descending ranks of teaching and instruction. Does the Zen master allow it?' The Zen master said: 'Meeting is not meeting, meeting will surely have something to do.' The monk then stepped back three steps, and the Zen master walked around the Zen bed once. The monk said: 'Not only is the understanding of the Zen doctrine (understanding of the Zen doctrine) clear, but also the lineage has a basis.' The Zen master then struck three blows and asked the monk where he came from. The monk replied: 'Kongshi Hermitage (Kongshi Hermitage: the name of the hermitage) on Jiuhua Mountain (Jiuhua Mountain: a famous Buddhist mountain in China).' The Zen master asked: 'Who is the master of the hermitage?' The monk replied: 'A venerable monk (venerable monk: a monk of high virtue and prestige) under Mazu (Mazu: referring to Zen Master Mazu Daoyi).' The Zen master asked: 'What is his name?' The monk replied: 'I don't know his Dharma name.' The Zen master said: 'He doesn't know, and you don't know either.' The monk asked: 'Where are the venerable monk's eyes?' The Zen master said: 'If the master of the hermitage comes in person, he must be beaten today.' The monk replied: 'Fortunately, the abbot has let me off (me: a humble term for self-reference in ancient times).' The Zen master said: 'It will be difficult to find a monk a hundred years later.' Layman Pang (Layman Pang: Layman of the Tang Dynasty, named Yun) arrived, the Zen master ascended the seat, the assembly gathered, and Layman Pang came out and said: 'Please check yourselves well.' He stood on the right side of the Zen bed. At that time, a monk asked: 'Without touching the host (host: referring to the Zen master), please answer the question.' The Zen master said: 'Do you know Layman Pang?' The monk replied: 'I don't know.' Layman Pang then grabbed the monk and said: 'Woe is me, woe is me.' The monk had no answer, and Layman Pang let go.
。師少間卻問。適來這僧還吃棒否。士曰。待伊甘始得。師曰。居士祇見錐頭利不見鑿頭方。士曰。恁么說話某甲即得。外人聞之要且不好。師曰。不好個甚麼士曰。阿師祇見錐頭尖。不見鑿頭利。李行婆來。師乃問。憶得在絳州時事么。婆曰。非師不委。師曰。多虛少實在。婆曰。有甚諱處。師曰。念你是女人。放你拄杖。婆曰。某甲終不見尊宿過。師曰。老僧過在甚麼處。婆曰和尚無過。婆豈有過。師曰。無過的人作么生。婆乃豎拳曰。與么總成顛倒師曰。實無諱處。師見僧乃擒住曰師子兒野干屬。僧以手作撥眉勢。師曰。雖然如此。猶欠哮吼在。僧擒住師曰。偏愛行此一機。師與一摑。僧拍手三下。師曰。若見同風汝甘與么否。曰終不由別人。師作撥眉勢。僧曰。猶欠哮吼在。師曰。想料不由別人。師見僧問訊次。師曰。步步是汝證明處。汝還知么。曰。某甲不知。師曰。汝若知我堪作甚麼。僧禮拜。師曰。我不堪汝卻好。
荊州天皇道悟禪師
婺州東陽張氏子。神儀挺異。幼而生知。年十四。懇求出家。父母不聽。遂損減飲膳。日才一食。形體羸悴。父母不得已而許之。依明州大德披削。二十五。詣杭州竹林寺具戒。精修梵行。推為勇猛或風雨昏夜。宴坐丘冢身心安靜。離諸怖畏。一日遊餘杭。
首謁徑山國一。受心法。服勤五載。后參馬祖。重印前解。法無異說依止二夏。乃謁石頭而致問曰。離卻定慧以何法示人。頭曰。我這裡無奴婢離個甚麼曰。如何明得。頭曰。汝還撮得虛空么。曰恁么則不從今日去也。頭曰。未審汝早晚從那邊來。曰道悟不是那邊人。頭曰。我早知汝來。處也。曰師何以贓誣於人。頭曰。汝身見在。曰雖然如是畢竟如何示於後人。頭曰。汝道誰是後人。師從此頓悟。罄殫前二哲匠言下有所得心。后卜荊州當陽紫陵山。學徒駕肩接跡。都人士女。響風而至。時從業寺上首以狀聞于連師迎入城郡之左有天皇寺。乃名藍也。因火而廢。主僧靈鑒將謀修復乃曰。茍得悟禪師為化主必能福我。乃中宵潛往哀請肩舁而至。時江陵尹右僕射裴公。稽首問法致禮勤至。師素不迎送。客無貴賤。皆坐而揖之。裴公愈加歸向。由是石頭法道盛矣。僧問。如何是玄妙之說。師曰。莫道我解佛法好。曰爭奈學人疑滯何。師曰。何不問老僧。曰即今問了也。師曰。去不是汝存泊處。師元和丁亥。四月示疾。命弟子先期告終。至晦日大眾問疾。師驀召典座。座近前。師曰。會么。曰不會。師拈枕子拋于地上即便告寂。壽六十。臘月三十五。以其年八月五日塔于郡東。
京兆府尸利禪師
問石頭。如何是
【現代漢語翻譯】 現代漢語譯本： 初次拜訪徑山國一禪師（Jing Shan Guoyi，禪師名），接受了心法。勤奮侍奉五年。之後參訪馬祖禪師（Ma Zu，禪師名），再次印證了之前的理解。因為教法沒有不同，便依止了兩個夏天。然後拜訪石頭禪師（Shi Tou，禪師名），並提問說：『如果拋開定和慧，用什麼法來教導他人？』 石頭禪師說：『我這裡沒有奴婢，要拋開什麼？』道悟禪師（Dao Wu，即提問者）說：『如何才能明白？』石頭禪師說：『你能夠抓住虛空嗎？』道悟禪師說：『如果這樣，我就不從今天離開了。』石頭禪師說：『不知你從那邊來多久了？』道悟禪師說：『道悟不是那邊的人。』石頭禪師說：『我早就知道你的來處了。』道悟禪師說：『禪師為何要誣陷人？』石頭禪師說：『你的身體就在這裡。』道悟禪師說：『即使如此，到底該如何向後人展示呢？』石頭禪師說：『你說誰是後人？』 道悟禪師從此頓悟，完全領會了之前兩位禪師（指徑山國一和馬祖）話語中的深意。之後在荊州當陽紫陵山選擇住處，前來學習的人絡繹不絕，都城的男女，都聞風而至。當時從業寺的上首將情況稟告給連師，連師迎接道悟禪師進入城郡的左側，那裡有天皇寺，是著名的寺廟。因為火災而被廢棄，主持僧靈鑒計劃修復，於是說：『如果能請到悟禪師（即道悟禪師）作為化主，一定能為我們帶來福報。』於是半夜偷偷前往哀求，用肩輿抬著道悟禪師來到寺廟。 當時江陵尹右僕射裴公（Pei Gong，官名），恭敬地請教佛法，禮節非常周到。道悟禪師一向不迎送客人，無論客人地位高低，都坐著作揖。裴公更加歸心向往。因此，石頭禪師的法脈更加興盛。有僧人問：『什麼是玄妙的說法？』道悟禪師說：『不要說我懂得佛法。』僧人說：『可是學人還有疑惑啊。』道悟禪師說：『為什麼不問老僧呢？』僧人說：『現在就在問了啊。』道悟禪師說：『離開這裡不是你停留的地方。』 道悟禪師在元和丁亥年（公元807年）四月生病，命令弟子提前告知死期。到了月底，大眾詢問病情。道悟禪師突然叫來典座（Dian Zuo，寺院職務）。典座走近前來。道悟禪師說：『明白了嗎？』典座說：『不明白。』道悟禪師拿起枕頭扔在地上，隨即圓寂。享年六十歲，僧臘三十五年。在當年的八月五日，在郡東建塔安葬。
京兆府尸利禪師（Shi Li，禪師名） 問石頭禪師：『什麼是……』
【English Translation】 English version: First, he visited National Teacher Guoyi of Jing Mountain (Jing Shan Guoyi, name of the Chan master) and received the mind-dharma. He diligently served for five years. Later, he visited Chan Master Mazu (Ma Zu, name of the Chan master) and reconfirmed his previous understanding. Because the teachings were not different, he stayed for two summers. Then, he visited Chan Master Shitou (Shi Tou, name of the Chan master) and asked: 'If we abandon meditation and wisdom, what dharma should we use to teach others?' Chan Master Shitou said: 'There are no servants here, what is there to abandon?' Dao Wu (Dao Wu, the questioner) said: 'How can one understand?' Chan Master Shitou said: 'Can you grasp the void?' Dao Wu said: 'If so, then I will not leave today.' Chan Master Shitou said: 'I wonder how long you have been coming from that side?' Dao Wu said: 'Dao Wu is not from that side.' Chan Master Shitou said: 'I knew where you came from long ago.' Dao Wu said: 'Why does the Chan master falsely accuse people?' Chan Master Shitou said: 'Your body is right here.' Dao Wu said: 'Even so, how should we show it to future generations?' Chan Master Shitou said: 'Who do you say are the future generations?' Dao Wu suddenly realized the truth, fully understanding the profound meaning in the words of the previous two Chan masters (referring to National Teacher Guoyi of Jing Mountain and Mazu). Later, he chose a place to live on Ziling Mountain in Dangyang, Jingzhou. The students who came to study were endless, and the men and women of the capital came upon hearing the news. At that time, the chief monk of the Congye Temple reported the situation to Master Lian, who welcomed Chan Master Dao Wu to the left of the city, where the Tianhuang Temple was located, a famous temple. It was abandoned due to a fire, and the abbot Lingjian planned to restore it, so he said: 'If we can invite Chan Master Wu (referring to Chan Master Dao Wu) as the chief patron, he will surely bring us blessings.' So he secretly went in the middle of the night to beg, and carried Chan Master Dao Wu to the temple on a shoulder carriage. At that time, Pei Gong (Pei Gong, official title), the Right Vice Minister of Jiangling, respectfully asked about the Buddha-dharma, and the etiquette was very thorough. Chan Master Dao Wu never welcomed or sent off guests, and regardless of the status of the guests, he would sit and bow. Pei Gong became more and more devoted. Therefore, the Dharma lineage of Chan Master Shitou became more prosperous. A monk asked: 'What is the profound and subtle saying?' Chan Master Dao Wu said: 'Don't say that I understand the Buddha-dharma.' The monk said: 'But the students still have doubts.' Chan Master Dao Wu said: 'Why don't you ask the old monk?' The monk said: 'I am asking now.' Chan Master Dao Wu said: 'Leaving here is not where you should stay.' Chan Master Dao Wu fell ill in April of the Dinghai year of Yuanhe (807 AD), and ordered his disciples to announce his death in advance. At the end of the month, the public asked about his condition. Chan Master Dao Wu suddenly called the cook (Dian Zuo, temple position). The cook came forward. Chan Master Dao Wu said: 'Do you understand?' The cook said: 'I don't understand.' Chan Master Dao Wu picked up the pillow and threw it on the ground, and then passed away. He lived to be sixty years old, with thirty-five years as a monk. On August 5th of that year, a pagoda was built in the east of the prefecture to bury him.
Chan Master Shili of Jingzhao Prefecture (Shi Li, name of the Chan master) Asked Chan Master Shitou: 'What is...'
學人本分事。頭曰。汝何從吾覓。曰不從師覓如何即得。石頭曰。汝還曾失么。師乃契會厥旨。
潭州招提寺慧朗禪師
始興曲江人也。初參馬祖。祖問。汝來何求。曰求佛知見。祖曰。佛無知見。知見乃魔耳。汝自何來。曰南嶽來。祖曰。汝從南嶽來。未識曹溪心要。汝速歸彼不宜他往。師歸石頭便問。如何是佛。頭曰汝無佛性。師曰。蠢動含靈又作么生。頭曰。蠢動含靈卻有佛性。曰慧朗為甚麼卻無。頭曰。為汝不肯承當。師于言下信入。住后。凡學者至。皆曰。去去汝無佛性。其接機大約如此(時謂大朗)。
長沙興國寺振朗禪師
初參石頭便問。如何是祖師西來意。頭曰。問取露柱。曰振朗不會。頭曰。我更不會。師俄省悟。住后。有僧來參。師召上座僧應諾。師曰。孤負去也。曰師何不鑒師乃拭目而視之僧無語。(時謂小朗)。
汾州石樓禪師
上堂。僧問。未識本來性。乞師方便指。師曰。石樓無耳朵。曰某甲自知非。師曰。老僧還有過。曰和尚過在甚麼處。師曰。過在汝非處。僧禮拜。師便打。問僧近離甚處。曰漢國。師曰。漢國主人還重佛法么。曰苦哉。賴遇問著某甲。若問別人即禍生。師曰。作么生。曰人尚不見有何佛法可重。師曰。汝受戒得多少夏。曰三
【現代漢語翻譯】 現代漢語譯本：
學人本分事
有位學人問。石頭禪師說：『你從我這裡尋求什麼？』學人說：『如果不從師父這裡尋求，又怎麼能得到呢？』石頭禪師說：『你還曾失去過什麼嗎？』這位學人於是領會了其中的旨意。
潭州招提寺慧朗禪師
慧朗禪師，是始興曲江人。他最初參拜馬祖道一禪師。馬祖問：『你來這裡求什麼？』慧朗回答：『求佛的知見。』馬祖說：『佛沒有知見。知見是魔。你從哪裡來？』慧朗說：『從南嶽來。』馬祖說：『你從南嶽來，還不認識曹溪（Caoxi）[六祖慧能駐錫之地]的心要。你趕快回去，不適合到別處去。』慧朗禪師回到石頭禪師那裡，石頭禪師便問：『什麼是佛？』石頭禪師說：『你沒有佛性。』慧朗禪師說：『蠢動含靈的眾生又怎麼樣呢？』石頭禪師說：『蠢動含靈的眾生卻有佛性。』慧朗禪師說：『為什麼慧朗卻沒有佛性呢？』石頭禪師說：『因為你不肯承擔。』慧朗禪師在言語之下深信不疑。住持寺院后，凡是有來求學的，都說：『去，去，你沒有佛性。』他接引學人的方式大概就是這樣（當時人們稱他為大朗）。
長沙興國寺振朗禪師
振朗禪師，最初參拜石頭禪師便問：『什麼是祖師西來意？』石頭禪師說：『去問露柱（luzhu）[寺廟中的柱子]。』振朗禪師說：『振朗不會。』石頭禪師說：『我更不會。』振朗禪師隨即醒悟。住持寺院后，有僧人來參拜。禪師叫『上座』，僧人應諾。禪師說：『辜負了。』僧人問：『師父為什麼鑑別？』禪師於是擦拭眼睛看著他，僧人無話可說。（當時人們稱他為小朗）。
汾州石樓禪師
禪師上堂說法。有僧人問：『未識本來性，乞師方便指。』禪師說：『石樓沒有耳朵。』僧人說：『某甲自知非。』禪師說：『老僧還有過。』僧人說：『和尚過在什麼地方？』禪師說：『過在汝非處。』僧人禮拜。禪師便打他。禪師問僧人最近從哪裡來。僧人說：『漢國。』禪師說：『漢國的主人還重視佛法嗎？』僧人說：『苦哉！幸虧是問到我，如果問別人就要惹禍了。』禪師說：『怎麼說？』僧人說：『人們尚且沒有見到，有什麼佛法可以重視呢？』禪師說：『你受戒多少年了？』僧人說：『三年。』 現代漢語譯本：
【English Translation】 English version:
A Student's Proper Task
A student asked. Shitou (石頭) [Stone Head, a Zen master] said, 'What are you seeking from me?' The student said, 'If I don't seek from the master, how can I obtain it?' Shitou said, 'Have you ever lost anything?' The student then understood the meaning.
Zen Master Huilang of Zhaoti Temple in Tanzhou
Zen Master Huilang was from Qujiang in Shixing. He initially visited Mazu (馬祖) [Patriarch Ma], who asked, 'What do you seek by coming here?' Huilang replied, 'I seek the knowledge and insight of the Buddha.' Mazu said, 'The Buddha has no knowledge or insight. Knowledge and insight are demons. Where do you come from?' Huilang said, 'From Nanyue (南嶽) [Southern Peak].' Mazu said, 'Since you come from Nanyue, you do not yet recognize the essential meaning of Caoxi (曹溪) [where the Sixth Patriarch Huineng resided]. You should quickly return there; it is not suitable for you to go elsewhere.' Huilang returned to Shitou, who then asked, 'What is the Buddha?' Shitou said, 'You have no Buddha-nature.' Huilang said, 'What about sentient beings that wriggle and crawl?' Shitou said, 'Sentient beings that wriggle and crawl do have Buddha-nature.' Huilang said, 'Why then does Huilang not have it?' Shitou said, 'Because you are unwilling to accept it.' Huilang had deep faith upon hearing these words. After residing in the temple, whenever students came, he would say, 'Go, go, you have no Buddha-nature.' His method of guiding students was generally like this (at the time, he was called Da Lang).
Zen Master Zhenlang of Xingguo Temple in Changsha
Zhenlang initially visited Shitou and asked, 'What is the meaning of the Patriarch's coming from the West?' Shitou said, 'Ask the pillar (luzhu) [a pillar in the temple].' Zhenlang said, 'Zhenlang does not understand.' Shitou said, 'I understand even less.' Zhenlang then awakened. After residing in the temple, a monk came to visit. The master called out 'Senior Monk,' and the monk responded. The master said, 'Failed.' The monk asked, 'Why does the master discern?' The master then wiped his eyes and looked at him; the monk was speechless. (At the time, he was called Xiao Lang).
Zen Master Shilou of Fenzhou
The master ascended the platform and gave a Dharma talk. A monk asked, 'I have not recognized my original nature; I beg the master to point it out with expedient means.' The master said, 'Shilou has no ears.' The monk said, 'I myself know my faults.' The master said, 'This old monk still has faults.' The monk said, 'Where does the master have faults?' The master said, 'The fault lies in where you are not.' The monk prostrated. The master then struck him. The master asked the monk where he had recently come from. The monk said, 'Han country.' The master said, 'Does the ruler of Han country value the Buddha-dharma?' The monk said, 'Alas! Fortunately, you asked me; if you asked someone else, disaster would arise.' The master said, 'How so?' The monk said, 'People have not even seen it; what Buddha-dharma is there to value?' The master said, 'How many years have you been ordained?' The monk said, 'Three.'
十夏。師曰。大好不見有人便打。
鳳翔府法門寺佛陀禪師
尋常持一串數珠念三種名號曰。一釋迦。二元和。三佛陀。自余是甚麼碗跶丘乃過。一珠。終而復始。事蹟異常。時人莫測。
水空和尚
一日廊下見一僧乃問。時中事作么生。僧良久。師曰。祇恁便得么。曰頭上安頭。師打曰。去去。已后惑亂人家男女在。
澧州大同濟禪師
米胡領眾來。才欲相見。師便拽轉禪床面壁而坐。米于背後立。少時卻回客位。師曰。是即是。若不驗破已后遭人貶剝。令侍者請米來卻拽轉禪床便坐。師乃繞禪床一匝。便歸方丈。米卻拽倒禪床領眾便出。師訪龐居士。士曰。憶在母胎時有一則語舉似阿師切不得作道理主持。師曰。猶是隔生也。士曰。向道不得作道理。師曰。驚人之句。爭得不怕。士曰。如師見解可謂驚人。師曰。不作道理卻成作道理。士曰。不但隔一生兩生。師曰粥飯底僧。一任檢責。士鳴指三下。師一日見龐居士來便掩卻門。曰多知老翁莫與相見。士曰。獨坐獨語。過在阿誰。師便開門才出。被士把住曰。師多知。我多知。師曰。多知且置。閉門開門。卷之與舒相較幾許。士曰。祇此一問氣急殺人。師默然。士曰。弄巧成拙。僧問。此個法門。如何繼紹。師曰。冬寒夏熱
【現代漢語翻譯】 現代漢語譯本 十夏（指十年）。禪師說：『大好，不見有人便打。』
鳳翔府法門寺佛陀禪師
平常持一串念珠，念三種名號，說：『一、釋迦（Sakyamuni，釋迦牟尼）。二、元和（Yuanhe，年號）。三、佛陀（Buddha，覺悟者）。』其餘的是什麼碗，跶丘（bhikkhu，比丘）乃過。一珠。終而復始。事蹟異常，時人莫測。
水空和尚
一日在走廊下看見一個僧人，便問：『時中事作么生？』僧人沉默良久。禪師說：『只這樣便可以了嗎？』僧人說：『頭上安頭。』禪師打了他一下，說：『去去，以後會迷惑人家男女。』
澧州大同濟禪師
米胡帶領眾人前來，剛要相見，禪師便轉動禪床，面壁而坐。米胡在他背後站立。過了一會兒，禪師卻回到客位。禪師說：『是即是，若不驗證清楚，以後會被人貶低。』讓侍者請米胡來，禪師卻轉動禪床便坐。禪師於是繞禪床一圈，便回到方丈。米胡卻推倒禪床，帶領眾人便離開。禪師拜訪龐居士。龐居士說：『記得在母胎時有一句話，舉給阿師（Acharya，老師）您，切切不可當作道理來主持。』禪師說：『猶是隔生也。』龐居士說：『向道不得作道理。』禪師說：『驚人之句，爭得不怕？』龐居士說：『如師見解，可謂驚人。』禪師說：『不作道理，卻成作道理。』龐居士說：『不但隔一生兩生。』禪師說：『粥飯底僧，一任檢責。』龐居士鳴指三下。禪師一日見龐居士來，便掩上門，說：『多知老翁，莫與相見。』龐居士說：『獨坐獨語，過在阿誰？』禪師便開門，剛一出來，被龐居士抓住，說：『師多知，我多知。』禪師說：『多知且置，閉門開門，卷之與舒相較幾許？』龐居士說：『只此一問，氣急殺人。』禪師默然。龐居士說：『弄巧成拙。』僧人問：『此個法門，如何繼紹？』禪師說：『冬寒夏熱。』
【English Translation】 English version Ten years had passed. The master said, 'It would be great to strike if I didn't see anyone.'
Zen Master F陀 of Famen Temple in Fengxiang Prefecture
He usually held a string of prayer beads and recited three names: 'One, Sakyamuni (釋迦牟尼, the founder of Buddhism). Two, Yuanhe (元和, a reign era). Three, Buddha (佛陀, the enlightened one).' He would say, 'What are the rest but bowls? Bhikkhu (比丘, a Buddhist monk) passes by.' One bead. Beginning and ending again. His deeds were extraordinary, and people could not fathom him.
Monk Shuikong
One day, seeing a monk in the corridor, he asked, 'What is happening in this very moment?' The monk remained silent for a long time. The master said, 'Is that all there is to it?' The monk said, 'Adding a head on top of a head.' The master struck him and said, 'Go away, go away. You will confuse the men and women of other families in the future.'
Zen Master Datongji of Lizhou
Mi Hu led a group to come. Just as they were about to meet, the master turned his Zen bed around and sat facing the wall. Mi Hu stood behind him. After a while, the master returned to the guest seat. The master said, 'It is right, but if you don't verify it clearly, you will be belittled by others in the future.' He asked the attendant to invite Mi Hu, but the master turned the Zen bed around and sat down. The master then circled the Zen bed once and returned to his abbot's room. Mi Hu then overturned the Zen bed and led the group away. The master visited Layman Pang. Layman Pang said, 'I remember a saying from when I was in the womb, I offer it to you, Acharya (阿師, teacher), but you must not use it as a principle to uphold.' The master said, 'It is still separated by a lifetime.' Layman Pang said, 'I said you must not use it as a principle.' The master said, 'A startling statement, how can one not be afraid?' Layman Pang said, 'Your understanding is indeed startling.' The master said, 'Not making it a principle becomes making it a principle.' Layman Pang said, 'Not only separated by one or two lifetimes.' The master said, 'A rice-and-gruel monk, let him examine and criticize.' Layman Pang snapped his fingers three times. One day, the master saw Layman Pang coming and closed the door, saying, 'Old man of much knowledge, do not meet.' Layman Pang said, 'Sitting alone and talking to oneself, whose fault is it?' The master then opened the door, and as soon as he came out, Layman Pang grabbed him and said, 'Master knows much, I know much.' The master said, 'Much knowledge aside, closing the door and opening the door, how much difference is there between rolling it up and stretching it out?' Layman Pang said, 'Just this one question is enough to make one breathless.' The master remained silent. Layman Pang said, 'Trying to be clever only to bungle it.' A monk asked, 'How is this Dharma gate continued?' The master said, 'Winter cold, summer heat.'
。人自委知。曰恁么則蒙分付去也。師曰。頑嚚少智。勉臔多癡。問十二時中如何合道。師曰。汝還識十二時么。曰。如何是十二時。師曰。子丑寅卯。僧禮拜。師示頌曰。十二時中那事別。子丑寅卯吾今說。若會唯心萬法空。釋迦彌勒從茲決。
青原下三世
藥山儼禪師法嗣
潭州道吾山宗智禪師
豫章海昏張氏子。幼依槃和尚。受教登戒。預藥山法會。密契心印。一日。山問。子去何處來。師曰。遊山來。山曰。不離此室速道將來。師曰。山上烏兒頭似雪。澗底游魚忙不徹。師離藥山見南泉。泉問阇黎名甚麼。師曰。宗智。泉曰。智不到處作么生宗。師曰。切忌道著。泉曰灼然道著即頭角生。三日後。師與云巖在後架把針。泉見乃問。智頭陀前日道。智不到處切忌道著。道著即頭角生。合作么生行履。師便抽身入僧堂。泉便歸方丈。師又來把針。巖曰。師弟適來為甚不祇對和尚。師曰。你不妨靈利。巖不薦。卻問南泉。適來智頭陀為甚不祇對和尚。某甲不會乞師垂示。泉曰。他卻是異類中行。巖曰。如何是異類中行。泉曰不見道。智不到處切忌道著。道著即頭角生。直須向異類中行。巖亦不會。師知云巖不薦乃曰。此人因緣不在此。卻同回藥山。山問。汝回何速。巖曰。祇為因緣不契。
【現代漢語翻譯】 現代漢語譯本： 那人自己明白了。說：『既然這樣，就承蒙您吩咐了。』 師父說：『你愚笨頑固，缺少智慧，努力勤勉卻又多是愚癡。』（僧人）問：『十二時辰中如何與道相合？』 師父說：『你還認識十二時辰嗎？』 （僧人）問：『什麼是十二時辰？』 師父說：『子、丑、寅、卯。』 僧人禮拜。師父作偈頌說：『十二時辰中哪件事特別？子丑寅卯我今天說。若能領會唯心萬法皆空，釋迦牟尼（Śākyamuni）(佛教創始人)和彌勒（Maitreya）(未來佛)從此決定。』
青原下三世
藥山儼禪師的法嗣
潭州道吾山宗智禪師
（禪師是）豫章海昏張氏之子，年幼時依止槃和尚，接受教誨並受戒。參與藥山法會，秘密地領悟了心印。一天，藥山（Yao-shan）(地名，也指藥山禪師)問：『你從哪裡來？』 禪師說：『遊山而來。』 藥山說：『不離開這個房間，快說出來！』 禪師說：『山上烏鴉的頭好像雪一樣白，澗底的游魚忙個不停。』 禪師離開藥山後去拜見南泉（Nan-chuan）(人名)。南泉問：『阇黎（ajariya）(梵語，意為導師)你叫什麼名字？』 禪師說：『宗智。』 南泉說：『智慧達不到的地方，你如何宗（本源）？』 禪師說：『切忌說出來。』 南泉說：『如果真的說出來，就會長出頭角。』 三天後，禪師與云巖（Yun-yen）(人名)在後架縫補。南泉看見了就問：『智頭陀（dhūta）(梵語，意為苦行者)前幾天說，智慧達不到的地方切忌說出來，說出來就會長出頭角，你打算怎麼做？』 禪師立刻抽身進入僧堂。南泉便回方丈。禪師又來縫補。云巖說：『師弟剛才為什麼不回答和尚？』 禪師說：『你不妨靈利。』 云巖不明白，就問南泉：『剛才智頭陀為什麼不回答和尚？我不會，請師父開示。』 南泉說：『他卻是在異類中行走。』 云巖問：『什麼是異類中行走？』 南泉說：『沒聽見他說嗎？智慧達不到的地方切忌說出來，說出來就會長出頭角，必須向異類中行走。』 云巖仍然不明白。禪師知道云巖不明白，就說：『此人的因緣不在這裡。』 於是（禪師）一同回到藥山。藥山問：『你回來為什麼這麼快？』 云巖說：『只因爲因緣不契合。』
【English Translation】 English version: The person understood on their own. Said, 'In that case, I will follow your instructions.' The master said, 'You are stubborn and ignorant, lacking wisdom, diligent but mostly foolish.' (The monk) asked, 'How does one align with the Dao (道) (the Way) in the twelve periods of the day?' The master said, 'Do you even recognize the twelve periods?' (The monk) asked, 'What are the twelve periods?' The master said, 'Zi (子), Chou (丑), Yin (寅), Mao (卯).' The monk prostrated. The master presented a verse, saying, 'What is special in the twelve periods? Zi, Chou, Yin, Mao, I speak of them today. If you understand that only the mind exists and all dharmas (法) (teachings) are empty, Śākyamuni (釋迦牟尼) (the founder of Buddhism) and Maitreya (彌勒) (the future Buddha) will be decided from this.'
Three Generations Below Qingyuan (青原)
Dharma Heir of Zen Master Yanshan Yan (藥山儼)
Zen Master Zongzhi (宗智) of Daowu Mountain (道吾山) in Tanzhou (潭州)
(The Zen master) was the son of the Zhang family of Haihun (海昏) in Yuzhang (豫章). As a child, he relied on Abbot Pan (槃和尚), received teachings, and took vows. He participated in the Dharma assembly at Yaoshan (藥山) (place name, also refers to Zen Master Yaoshan), secretly comprehending the mind-seal. One day, Yaoshan asked, 'Where have you come from?' The Zen master said, 'From wandering in the mountains.' Yaoshan said, 'Without leaving this room, quickly tell me!' The Zen master said, 'The crows on the mountain have heads as white as snow, and the fish in the stream are busy without end.' After leaving Yaoshan, the Zen master went to see Nanquan (南泉) (person's name). Nanquan asked, 'What is the name of the Ajariya (阇黎) (Sanskrit, meaning teacher)?' The Zen master said, 'Zongzhi.' Nanquan said, 'Where wisdom does not reach, how do you Zong (宗) (source)?' The Zen master said, 'Avoid speaking of it.' Nanquan said, 'If you truly speak of it, horns will grow.' Three days later, the Zen master and Yunyan (云巖) (person's name) were mending clothes in the back shed. Nanquan saw them and asked, 'The Dhūta (頭陀) (Sanskrit, meaning ascetic) Zhi said the other day that where wisdom does not reach, avoid speaking of it, and if you speak of it, horns will grow. What do you intend to do?' The Zen master immediately withdrew into the monks' hall. Nanquan then returned to his abbot's quarters. The Zen master came again to mend clothes. Yunyan said, 'Why didn't you answer the abbot just now, brother?' The Zen master said, 'You might as well be clever.' Yunyan did not understand and asked Nanquan, 'Why didn't the Dhūta Zhi answer the abbot just now? I don't understand, please enlighten me, Master.' Nanquan said, 'He is walking among different kinds.' Yunyan asked, 'What is walking among different kinds?' Nanquan said, 'Didn't you hear him say? Where wisdom does not reach, avoid speaking of it, and if you speak of it, horns will grow. You must walk among different kinds.' Yunyan still did not understand. The Zen master knew that Yunyan did not understand and said, 'This person's affinity is not here.' So (the Zen master) returned to Yaoshan together. Yaoshan asked, 'Why have you returned so quickly?' Yunyan said, 'Only because the affinity was not in accord.'
山曰。有何因緣巖舉前話。山曰。子作么生會。他這個時節便回。巖無對。山乃大笑。巖便問。如何是異類中行。山曰。吾今日睏倦。且待別時來。巖曰某甲特為此事歸來。山曰。且去。巖便出。師在方丈外。聞巖不薦不覺咬得指頭血出。師卻下來問巖。師兄去問和尚那因緣作么生。巖曰和尚不與某甲說。師便低頭。(僧問云居。切忌道著意作么生。居云。此語最毒。云如何是最毒底語。居云。一棒打殺龍蛇)云巖臨遷化遣書辭師。師覽書了。謂洞山密師伯曰。云巖不知有。我悔當時不向伊道雖然如是。要且不違藥山之子。(玄覺云。古人恁么道還知有也未。又云。云巖當時不會。且道甚麼處是伊不會處)藥山上堂曰。我有一句子。未曾說向人。師出曰。相隨來也。僧問。藥山。一句子如何說。山曰非言說。師曰。早言說了也。師一日提笠出。云巖指笠曰。用這個作甚麼。師曰。有用處。巖曰。忽遇黑風猛雨來時如何。師曰。蓋覆著。巖曰。他還受蓋覆么。師曰。然雖如是且無滲漏。溈山問云巖。菩提以何為座。巖曰。以無為為座巖卻問溈山山曰以諸法空為座。又問師作么生。師曰坐也聽伊坐臥也聽伊臥。有一人不坐不臥。速道速道。山休去。溈山問師甚麼處去來。師曰。看病來。山曰。有幾人病。師曰。有病底有不
【現代漢語翻譯】 現代漢語譯本 山問：『有什麼因緣讓你提起之前的話？』 洞山說：『你作何理解？』 云巖當時無言以對。 洞山於是大笑。 云巖便問：『什麼是異類中行？』 洞山說：『我今天睏倦，暫且等下次再說。』 云巖說：『我特為此事而來。』 洞山說：『且去吧。』 云巖便離開了。 洞山在方丈外，聽到云巖不明白，不覺咬破手指，流出血來。 洞山回來問云巖：『師兄去問和尚那個因緣，結果如何？』 云巖說：『和尚沒有對我說。』 洞山便低下了頭。 （有僧人問云居：『切忌道著意，作么生？』（不要說執著于意念，那該怎麼辦？） 云居說：『此語最毒。』 （云居）問：『如何是最毒的話？』 云居說：『一棒打殺龍蛇。』） 云巖臨終遷化時，寫信辭別洞山。 洞山看完信后，對洞山密師伯說：『云巖不知有。我後悔當時沒有告訴他，雖然如此，但終究沒有違背藥山之子的身份。』 （玄覺說：『古人這樣說，還知道有嗎？』 又說：『云巖當時不會，那麼，他到底哪裡不會呢？』） 藥山上堂說法時說：『我有一句話，從未對人說過。』 洞山出來說：『我一直跟隨您。』 有僧人問藥山：『一句話如何說？』 藥山說：『非言說。』 洞山說：『早已言說了。』 有一天，洞山提著斗笠出門，云巖指著斗笠說：『用這個做什麼？』 洞山說：『有用處。』 云巖說：『如果遇到黑風暴雨來時怎麼辦？』 洞山說：『蓋著。』 云巖說：『它還能承受遮蓋嗎？』 洞山說：『雖然如此，但不會滲漏。』 溈山問云巖：『菩提以什麼為座？（菩提，bodhi, 覺悟；溈山，Weishan）』 云巖說：『以無為為座。』 云巖反問溈山。 溈山說：『以諸法空為座。』 又問洞山怎麼做。 洞山說：『坐也聽他坐，臥也聽他臥。』 『有一個人不坐不臥，快說快說！』 溈山沉默不語。 溈山問洞山：『從哪裡來？』 洞山說：『看病來。』 溈山說：『有幾個人病了？』 洞山說：『有病的人，也有不病的人。』
【English Translation】 English version Shan asked: 'What is the cause that you bring up the previous conversation?' Dongshan said: 'How do you understand it?' Yunyan was speechless at that moment. Dongshan then laughed loudly. Yunyan then asked: 'What is acting among different kinds?' Dongshan said: 'I am tired today, let's wait for another time.' Yunyan said: 'I came back specifically for this matter.' Dongshan said: 'Go now.' Yunyan then left. Dongshan was outside the abbot's room, and upon hearing that Yunyan did not understand, he unknowingly bit his finger and drew blood. Dongshan came back and asked Yunyan: 'How did it go when you went to ask the abbot about that cause?' Yunyan said: 'The abbot did not tell me.' Dongshan then lowered his head. (A monk asked Yunju: 'What to do if one must avoid talking about intention?' (Yunju, Yunju) Yunju said: 'This statement is the most poisonous.' (Yunju) asked: 'What is the most poisonous statement?' Yunju said: 'A single blow kills the dragon and snake.') When Yunyan was about to pass away, he wrote a letter to bid farewell to Dongshan. After Dongshan read the letter, he said to Dongshan, his fellow disciple: 'Yunyan does not know what exists. I regret not telling him at the time, although it is so, he ultimately did not violate the identity of the son of Yaoshan.' (Yaoshan, Yaoshan) (Xuanjue said: 'When the ancients said this, did they still know what exists?' (Xuanjue, Xuanjue) He also said: 'Yunyan did not understand at the time, so where exactly did he not understand?') When Yaoshan ascended the hall to preach, he said: 'I have a sentence that I have never said to anyone.' Dongshan came out and said: 'I have been following you.' A monk asked Yaoshan: 'How is a sentence spoken?' Yaoshan said: 'It is beyond words.' Dongshan said: 'It has already been spoken.' One day, Dongshan went out carrying a bamboo hat. Yunyan pointed at the hat and said: 'What is this used for?' Dongshan said: 'It is useful.' Yunyan said: 'What if a black wind and heavy rain come?' Dongshan said: 'Cover it.' Yunyan said: 'Can it still withstand the cover?' Dongshan said: 'Although it is so, it will not leak.' Weishan asked Yunyan: 'What does Bodhi take as its seat?' (Bodhi, bodhi, enlightenment; Weishan, Weishan) Yunyan said: 'It takes non-action as its seat.' Yunyan asked Weishan in return. Weishan said: 'It takes the emptiness of all dharmas as its seat.' He also asked Dongshan what he does. Dongshan said: 'Let him sit when he sits, let him lie down when he lies down.' 'There is a person who neither sits nor lies down, speak quickly, speak quickly!' Weishan remained silent. Weishan asked Dongshan: 'Where did you come from?' Dongshan said: 'I came to see the sick.' Weishan said: 'How many people are sick?' Dongshan said: 'There are those who are sick, and those who are not sick.'
病底。山曰。不病底莫是智頭陀么。師曰。病與不病總不干他事速道速道。山曰。道得也與他沒交涉。僧問。萬里無雲未是本來天如何是本來天。師曰。今日好曬麥。云嚴問。師弟家風近日如何。師曰。教師兄指點堪作甚麼。巖曰。無這個來多少時也。師曰。牙根猶帶生澀在。僧問。如何是今時著力處。師曰。千人萬人喚不回頭。方有少分相應。曰。忽然火起時如何師。曰能燒大地。師卻問僧除卻星與焰那個是火。曰不是火。別一僧卻問師。還見火么。師曰。見。曰見從何起。師曰。除卻行住坐臥別請一問。有施主施裈。藥山提起示眾曰。法身還具四大也無。有人道得與他一腰裈。師曰。性地非空。空非性地。此是地大。三大亦然。山曰。與汝一腰裈。師指佛桑花問僧曰。這個何似那個。曰直得寒毛卓豎。師曰畢竟如何。曰道吾門下底。師曰十里大王。云巖不安。師乃謂曰。離此殼漏子向甚麼處相見。巖曰。不生不滅處相見。師曰。何不道。非不生不滅處亦不求相見。云巖補鞋次師問作甚麼。巖曰。將敗壞補敗壞。師曰。何不道即敗。壞非敗壞。師聞僧念維摩經云。八千菩薩五百聲聞。皆欲隨從文殊師利。師問曰。甚麼處去。其僧無對。師便打。(后僧問禾山。山曰。給侍者方諧)師到五峰。峰問還識藥山老宿否。師
【現代漢語翻譯】 現代漢語譯本 病底（生病的原因）。藥山問道：『不生病的原因莫非是智頭陀（有智慧的苦行僧）嗎？』 道吾回答：『生病與不生病總與他無關。快說！快說！』 藥山問道：『說出來也與他沒有關係。』 有僧人問：『萬里無雲還不是本來的天空，什麼是本來的天空？』 道吾回答：『今天適合曬麥子。』 云巖問道：『師兄弟的家風近日如何？』 道吾回答：『教導師兄指點能做什麼？』 云巖說：『沒有這個（指本來的家風）多久了？』 道吾回答：『牙根還帶著生澀。』 有僧人問：『如何是現在用功的地方？』 道吾回答：『千人萬人呼喚不回頭，方有少分相應。』 僧人說：『忽然火起時如何？』 道吾回答：『能燒大地。』 道吾反問僧人：『除去星光和火焰，哪個是火？』 僧人回答：『不是火。』 另一僧人問：『還見到火嗎？』 道吾回答：『見。』 僧人問：『見從何處生起？』 道吾回答：『除去行住坐臥，請另外問。』 有施主佈施褲子，藥山提起褲子向大眾展示說：『法身還具有四大（地、水、火、風）嗎？有人說得出來，就給他一條褲子。』 道吾回答：『性地非空，空非性地，這是地大。其他三大也是這樣。』 藥山說：『給你一條褲子。』 道吾指著佛桑花問僧人：『這個像那個？』 僧人回答：『直接讓人寒毛直豎。』 道吾問：『究竟如何？』 僧人回答：『是道吾門下的。』 道吾說：『十里大王。』 云巖感到不安，道吾於是對他說：『離開這個軀殼，到什麼地方相見？』 云巖回答：『在不生不滅處相見。』 道吾說：『為什麼不說，在非不生不滅處也不求相見？』 云巖在補鞋，道吾問：『做什麼？』 云巖回答：『將敗壞的補敗壞的。』 道吾說：『為什麼不說即敗壞非敗壞？』 道吾聽到僧人念《維摩經》說：『八千菩薩五百聲聞，都想跟隨文殊師利（智慧第一的菩薩）。』 道吾問：『到什麼地方去？』 那僧人無言以對，道吾便打了他。（後來僧人問禾山，禾山說：『給侍者方諧。』） 道吾來到五峰，五峰問：『還認識藥山老宿嗎？』
【English Translation】 English version The root of illness. Yaoshan asked: 'Isn't the root of non-illness the wise Tuduo (ascetic monk)?' Daowu replied: 'Illness or non-illness has nothing to do with him. Speak quickly! Speak quickly!' Yaoshan said: 'Even if you speak, it has nothing to do with him.' A monk asked: 'Ten thousand miles without clouds is not yet the original sky, what is the original sky?' Daowu replied: 'Today is a good day for drying wheat.' Yunyan asked: 'How is the family style of the brothers recently?' Daowu replied: 'What can teaching senior brother to point out do?' Yunyan said: 'How long has it been since there was this (referring to the original family style)?' Daowu replied: 'The root of the teeth still has a raw astringency.' A monk asked: 'What is the place to exert effort now?' Daowu replied: 'If thousands and ten thousands of people call and don't turn their heads, then there will be a small part of correspondence.' The monk said: 'What if a fire suddenly starts?' Daowu replied: 'It can burn the earth.' Daowu asked the monk in return: 'Apart from starlight and flames, which is the fire?' The monk replied: 'It is not fire.' Another monk asked: 'Do you still see the fire?' Daowu replied: 'I see it.' The monk asked: 'Where does the seeing arise from?' Daowu replied: 'Apart from walking, standing, sitting, and lying down, please ask another question.' A benefactor donated trousers, and Yaoshan raised the trousers to show the public, saying: 'Does the Dharmakaya (Dharma body) still have the four great elements (earth, water, fire, wind)? If someone can say it, I will give him a pair of trousers.' Daowu replied: 'The nature ground is not empty, and emptiness is not the nature ground. This is the earth element. The other three are also like this.' Yaoshan said: 'I will give you a pair of trousers.' Daowu pointed to the hibiscus flower and asked the monk: 'What is this like that?' The monk replied: 'It directly makes people's hair stand on end.' Daowu asked: 'What is it after all?' The monk replied: 'It is from Daowu's school.' Daowu said: 'Ten Mile King.' Yunyan felt uneasy, so Daowu said to him: 'Leaving this shell, where will we meet?' Yunyan replied: 'We will meet in the place of non-birth and non-death.' Daowu said: 'Why not say that in the place of non-non-birth and non-death, we also do not seek to meet?' Yunyan was mending shoes, and Daowu asked: 'What are you doing?' Yunyan replied: 'Mending the broken with the broken.' Daowu said: 'Why not say that the broken is not broken?' Daowu heard a monk reciting the Vimalakirti Sutra, saying: 'Eight thousand Bodhisattvas and five hundred Sravakas (hearers) all want to follow Manjushri (Bodhisattva of wisdom).' Daowu asked: 'Where are they going?' That monk was speechless, and Daowu hit him. (Later, the monk asked Heshan, and Heshan said: 'Give it to the attendant Fang Xie.') Daowu came to Wufeng, and Wufeng asked: 'Do you still know the old monk Yaoshan?'
曰。不識。峰曰。為甚麼不識。師曰。不識不識。問如何是祖師西來意。師曰。東土不曾逢。因設先師齋。僧問。未審先師還來也無。師曰。汝諸人用設齋作甚麼。石霜問。和尚一片骨敲著似銅鳴。向甚麼處去也。師喚侍者。者應諾。師曰。驢年去。唐太和九年。九月。示疾。有苦僧眾慰問體候。師曰。有受非償子知之乎。眾皆愀然。越十日將行。謂眾曰。吾當西邁。理無東移。言訖告寂。阇維得靈骨數片。建塔道吾。后雷遷於石霜山之陽。
潭州云巖曇晟禪師
鐘陵建昌。王氏子。少出家。于石門參百丈海禪師二十年。因緣不契后造藥山。山問。甚處來。曰百丈來。山曰。百丈有何言句示徒。師曰。尋常道。我有一句子。百味具足。山曰。咸則鹹味。淡則淡味。不咸不淡是常味。作么生是百味具足底句。師無對。山曰。爭奈目前生死何。師曰。目前無生死。山曰。在百丈多少時。師曰。二十年。山曰。二十年在百丈。俗氣也不除。他日侍立次。山又問。百丈更說甚麼法。師曰。有時道。三句外省去。六句內會取。山曰。三千里外且喜沒交涉。山又問。更說甚麼法師曰。有時上堂。大眾立定。以拄杖一時趁散。復召大眾。眾回首。丈曰。是甚麼。山曰。何不早恁么道。今日因子得見海兄。師于言下頓省。
{ "translations": [ "現代漢語譯本：", "僧人說：『我不明白。』", "道吾禪師說：『為什麼不明白？』", "僧人說：『不明白就是不明白。』", "僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，即達摩祖師從西方來到東土的真正目的）？』", "道吾禪師說：『東土不曾相逢。』", "因為要設定先師齋（memorial service for a deceased teacher，為已故的老師設定的齋會），僧人問：『不知道先師還會來嗎？』", "道吾禪師說：『你們這些人用設定齋會做什麼？』", "石霜（Shishuang，人名）問：『和尚您的一片骨頭敲起來像銅一樣響，要到哪裡去呢？』", "道吾禪師呼喚侍者，侍者答應。", "道吾禪師說：『驢年去（gone in the year of the donkey，意為遙遙無期）。』", "唐太和九年（Tang Taihe ninth year，公元835年）九月，道吾禪師示疾（showed signs of illness，顯現疾病）。", "有苦行僧眾慰問他的身體狀況，道吾禪師說：『有受非償子知之乎（Does one who receives without repaying know this?，接受而不償還的人知道這個道理嗎）？』", "眾人都感到憂愁。", "過了十天，道吾禪師將要離世，對眾人說：『我將要西去，道理上不會東移。』", "說完就圓寂了。", "荼毗（cremation，火化）后得到靈骨數片，建塔于道吾山。", "後來雷將塔遷到了石霜山的南面。", "", "潭州云巖曇晟禪師（Yunyan Tansheng，人名）", "", "鐘陵建昌（Zhongling Jianchang，地名）人，姓王。", "年少時出家，在石門（Shimen，地名）參拜百丈海禪師（Baizhang Hai，人名）二十年，因緣不契合，後來拜訪藥山（Yaoshan，地名）。", "藥山問：『從哪裡來？』", "云巖曇晟禪師說：『從百丈來。』", "藥山說：『百丈有什麼言語開示徒弟？』", "云巖曇晟禪師說：『尋常說道，我有一句話，百味具足。』", "藥山說：『咸則有鹹味，淡則有淡味，不咸不淡是常味，怎麼是百味具足的那句話？』", "云巖曇晟禪師無言以對。", "藥山說：『爭奈目前生死何（What about the life and death before your eyes?，那眼前的生死又該如何是好呢）？』", "云巖曇晟禪師說：『目前無生死。』", "藥山說：『在百丈多少時間了？』", "云巖曇晟禪師說：『二十年。』", "藥山說：『在百丈二十年，俗氣也不除。』", "他日侍立時，藥山又問：『百丈還說什麼法？』", "云巖曇晟禪師說：『有時說道，三句外省去，六句內會取。』", "藥山說：『三千里外且喜沒交涉（Glad that it's none of my business three thousand miles away，三千里外的事與我無關）。』", "藥山又問：『還說什麼法？』", "云巖曇晟禪師說：『有時上堂，大眾站定，用拄杖一時趕散，又召大眾，大眾回頭，百丈說：是什麼？』", "藥山說：『為什麼不早這麼說？今日因子得見海兄（Today, thanks to you, I get to see Brother Hai，今天多虧了你，我才能見到海兄）。』", "云巖曇晟禪師在言下頓悟。" ], "english_translations": [ "English version:", "The monk said, 'I don't understand.'", "Daowu (Daowu, name of a Zen master) said, 'Why don't you understand?'", "The monk said, 'Not understanding is not understanding.'", "The monk asked, 'What is Bodhidharma's intention in coming from the West (Zushi Xilai Yi, the meaning of Bodhidharma's coming from the West)?'", "Daowu said, 'Never met in the Eastern Land.'", "Because a memorial service for a deceased teacher (Xianshi Zhai, memorial service for a deceased teacher) was to be held, the monk asked, 'I wonder if the late teacher will come?'", "Daowu said, 'What are you all doing holding a memorial service?'", "Shishuang (Shishuang, name of a person) asked, 'Venerable monk, where is that piece of your bone going that sounds like copper when struck?'", "Daowu called the attendant, who responded.", "Daowu said, 'Gone in the year of the donkey (Lvnian Qu, gone in the year of the donkey, meaning indefinitely).'", "In the ninth month of the ninth year of the Taihe era of the Tang Dynasty (Tang Taihe ninth year, 835 AD), Daowu showed signs of illness (Shi Ji, showed signs of illness).", "Some ascetic monks inquired about his health, and Daowu said, 'Does one who receives without repaying know this (You Shou Fei Chang Zi Zhi Zhi Hu, Does one who receives without repaying know this?)?'", "The monks were all saddened.", "Ten days later, Daowu was about to pass away and said to the assembly, 'I am about to go west, and there is no reason to move east.'", "After saying this, he passed away peacefully.", "After cremation (Duowei, cremation), several pieces of spiritual bone were obtained, and a pagoda was built at Daowu Mountain.", "Later, lightning moved the pagoda to the south side of Shishuang Mountain.", "", "Zen Master Yunyan Tansheng (Yunyan Tansheng, name of a Zen master) of Tanzhou", "", "He was a son of the Wang family from Zhongling Jianchang (Zhongling Jianchang, place name).", "He left home at a young age and studied with Zen Master Baizhang Hai (Baizhang Hai, name of a Zen master) at Shimen (Shimen, place name) for twenty years. Because their affinity was not compatible, he later visited Yaoshan (Yaoshan, place name).", "Yaoshan asked, 'Where do you come from?'", "Yunyan Tansheng said, 'From Baizhang.'", "Yaoshan said, 'What words does Baizhang use to instruct his disciples?'", "Yunyan Tansheng said, 'He often says, \'I have a sentence that contains all flavors.\''", "Yaoshan said, 'Saltiness is salty, blandness is bland, and neither salty nor bland is the ordinary flavor. What is the sentence that contains all flavors?'", "Yunyan Tansheng had no answer.", "Yaoshan said, 'What about the life and death before your eyes (Zheng Nai Muqian Shengsi He, What about the life and death before your eyes)?'", "Yunyan Tansheng said, 'There is no life and death before my eyes.'", "Yaoshan said, 'How long have you been at Baizhang?'", "Yunyan Tansheng said, 'Twenty years.'", "Yaoshan said, 'After twenty years at Baizhang, your worldly air has not been removed.'", "Another day, while standing in attendance, Yaoshan asked again, 'What Dharma does Baizhang speak?'", "Yunyan Tansheng said, 'Sometimes he says, \'Omit the three sentences outside, and understand within the six sentences.\''", "Yaoshan said, 'Glad that it's none of my business three thousand miles away (San Qian Li Wai Qie Xi Mei Jiaoshe, Glad that it's none of my business three thousand miles away).'", "Yaoshan asked again, 'What Dharma else does he speak?'", "Yunyan Tansheng said, 'Sometimes when he ascends the platform, the assembly stands still, and he scatters them all at once with his staff, and then calls the assembly back. When the assembly turns their heads, Baizhang says, \'What is it?\' '", "Yaoshan said, 'Why didn't you say so earlier? Today, thanks to you, I get to see Brother Hai (Jintian Yinzi De Jian Hai Xiong, Today, thanks to you, I get to see Brother Hai).'", "Yunyan Tansheng had a sudden enlightenment upon hearing these words." ] }
便禮拜。一日山問。汝除在百丈更到甚麼處來。師曰。曾到廣南來。曰見說廣州城東門外。有一片石。被州主移去是否。師曰。非但州主。闔國人移亦不動。山又問。聞汝解弄師子是否。師曰。是曰弄得幾齣。師曰。弄得六出。曰我亦弄得。師曰。和尚弄得幾齣。曰我弄得一出。師曰。一即六。六即一。後到溈山。溈問承聞長老在藥山弄師子是否。師曰是。曰長弄有置時師曰。要弄即弄。要置即置。曰置時師子在甚麼處。師曰。置也置也。僧問從上諸聖甚麼處去。師良久曰。作么作么。問暫時不在如同死人時如何。師曰。好埋卻。問太保任底人與那個。是一是二。師曰。一機之絹。是一段是兩段。(洞山代云。如人接樹)師煎茶次。道吾問煎與阿誰。師曰。有一人要。曰何不教伊自煎。師曰幸有某甲在。師問石霜甚麼處來。曰溈山來。師曰。在彼中得多少時。曰粗經冬夏。師曰。恁么即成山長也。曰雖在彼中卻不知。師曰。他家亦非知非識。石霜無對。(道吾聞云得恁么無佛法身心)住后。上堂示眾曰。有個人家兒子問著無有道不得底。洞山出問曰。他屋裡有多少典籍。師曰。一字也無。曰。爭得恁么多知。師曰。日夜不曾眠。山曰。問一段事還得否。師曰。道得卻不道。問僧甚處來。曰添香來。師曰。還見佛否。曰
見。師曰。甚麼處見。曰地獄見。師曰。古佛古佛。道吾問。大悲千手眼。那個是正眼。師曰如人夜間背手摸枕子。吾曰。我會也。師曰。作么生會。吾曰。遍身是手眼。師曰。道也太煞道。祇道得八成。吾曰。師兄作么生。師曰。通身是手眼。掃地次。道吾曰。太區區生。師曰。須知有不區區者。吾曰。恁么則有第二月也。師豎起掃帚曰。是第幾月。吾便行。(玄沙聞云。正是第二月)問僧甚處來。曰石上語話來。師曰。石還點頭也無。僧無對。師自代曰。未語話時卻點頭。師作草鞋次。洞山近前曰。乞師眼睛得么。師曰。汝底與阿誰去也。曰良價無。師曰。設有汝向甚麼處著。山無語。師曰。乞眼睛底是眼否。山曰非眼。師便喝出。尼僧禮拜。師問。汝爺在否。曰在。師曰。年多少。曰年八十。師曰。汝有個爺不年八十。還知否。曰莫是恁么來者。師曰。恁么來者。猶是兒孫。(洞山代云。直是不恁么來者。亦是兒孫)僧問。一念瞥起。便落魔界時如何。師曰。汝因甚麼卻從佛界來。僧無對。師曰。會么。曰不會。師曰。莫道體不得。設使體得。也祇是左之右之。院主游石室回。師問汝去入到石室裡許為祇恁么便回。主無對。洞山代曰。彼中已有人佔了也。師曰。汝更去作甚麼。山曰。不可人情斷絕去也。會昌元
【現代漢語翻譯】 見。(僧人)問：『在什麼地方見到(的)？』 師(云巖曇晟)說：『在地獄見到(的)。』 師(云巖曇晟)說：『古佛，古佛。』 道吾(宗智)問：『大悲(菩薩)千手眼，哪個是正眼？』 師(云巖曇晟)說：『如同人在夜間揹著手摸枕頭。』 道吾(宗智)說：『我明白了。』 師(云巖曇晟)說：『你如何理解的？』 道吾(宗智)說：『遍身都是手眼。』 師(云巖曇晟)說：『說得也太過了，只說對了八成。』 道吾(宗智)說：『師兄您怎麼看？』 師(云巖曇晟)說：『通身都是手眼。』 掃地的時候，道吾(宗智)說：『太侷限了。』 師(云巖曇晟)說：『須知有不侷限的。』 道吾(宗智)說：『這樣說來，就有第二個月亮了。』 師(云巖曇晟)豎起掃帚說：『這是第幾個月亮？』 道吾(宗智)便離開了。(玄沙(師備)聽后說：『正是第二個月亮。』) 問僧人從哪裡來，僧人說：『從石上語話(的地方)來。』 師(云巖曇晟)說：『石頭還點頭嗎？』 僧人無言以對。 師(云巖曇晟)自言自語道：『未語話時卻點頭。』 師(云巖曇晟)在編織草鞋時，洞山(良價)走近前來說：『可以向您乞討眼睛嗎？』 師(云巖曇晟)說：『你的(眼睛)和誰去了？』 洞山(良價)說：『良價沒有(眼睛)。』 師(云巖曇晟)說：『假設有(眼睛)，你往哪裡放？』 洞山(良價)無言以對。 師(云巖曇晟)說：『乞討眼睛的是眼睛嗎？』 洞山(良價)說：『不是眼睛。』 師(云巖曇晟)便喝斥他出去。 尼姑禮拜，師(云巖曇晟)問：『你父親在嗎？』 尼姑說：『在。』 師(云巖曇晟)說：『年齡多大？』 尼姑說：『年齡八十。』 師(云巖曇晟)說：『你有個不年八十的父親，知道嗎？』 尼姑說：『莫非是這樣來的？』 師(云巖曇晟)說：『這樣來的，還是兒孫。』(洞山(良價)代答說：『即便不是這樣來的，也是兒孫。』) 僧人問：『一念閃現，便落入魔界，這時該如何是好？』 師(云巖曇晟)說：『你因為什麼卻從佛界來？』 僧人無言以對。 師(云巖曇晟)說：『明白嗎？』 僧人說：『不明白。』 師(云巖曇晟)說：『不要說你不能體會，即使體會到了，也只是左邊右邊而已。』 院主從石室遊玩回來，師(云巖曇晟)問：『你去進入到石室裡，只是這樣就回來了嗎？』 院主無言以對。 洞山(良價)代答說：『那裡已經有人佔據了。』 師(云巖曇晟)說：『你再去幹什麼？』 洞山(良價)說：『不可人情斷絕啊。』 會昌元年
【English Translation】 English version: Seeing. The Master (Yunyan Tansheng) asked: 'Where did you see it?' The monk replied: 'I saw it in the lower realm.' The Master (Yunyan Tansheng) said: 'Ancient Buddha, Ancient Buddha.' Daowu (Zongzhi) asked: 'Of the Thousand Hands and Eyes of Great Compassion (Avalokiteśvara), which is the true eye?' The Master (Yunyan Tansheng) said: 'It is like a person feeling for a pillow behind their back in the night.' Daowu (Zongzhi) said: 'I understand.' The Master (Yunyan Tansheng) said: 'How do you understand it?' Daowu (Zongzhi) said: 'The entire body is hands and eyes.' The Master (Yunyan Tansheng) said: 'That's too much to say; you've only said it correctly by eighty percent.' Daowu (Zongzhi) said: 'How does my senior brother see it?' The Master (Yunyan Tansheng) said: 'The entire body is hands and eyes.' While sweeping the floor, Daowu (Zongzhi) said: 'Too limited.' The Master (Yunyan Tansheng) said: 'You must know there is something that is not limited.' Daowu (Zongzhi) said: 'In that case, there is a second moon.' The Master (Yunyan Tansheng) raised the broom and said: 'Which moon is this?' Daowu (Zongzhi) then left. (Xuansha (Shibei) heard this and said: 'It is precisely the second moon.') He asked a monk where he came from. The monk said: 'I came from speaking on the stone.' The Master (Yunyan Tansheng) said: 'Does the stone still nod?' The monk had no reply. The Master (Yunyan Tansheng) said to himself: 'It nods before speaking.' The Master (Yunyan Tansheng) was making straw sandals when Dongshan (Liangjie) approached and said: 'May I beg for the Master's eyes?' The Master (Yunyan Tansheng) said: 'Where have yours gone?' Dongshan (Liangjie) said: 'Liangjie has none.' The Master (Yunyan Tansheng) said: 'Suppose you had them, where would you put them?' Dongshan (Liangjie) was speechless. The Master (Yunyan Tansheng) said: 'Are the eyes that beg for eyes, eyes?' Dongshan (Liangjie) said: 'Not eyes.' The Master (Yunyan Tansheng) then shouted him out. A nun bowed. The Master (Yunyan Tansheng) asked: 'Is your father alive?' The nun said: 'Yes.' The Master (Yunyan Tansheng) said: 'How old is he?' The nun said: 'Eighty years old.' The Master (Yunyan Tansheng) said: 'Do you know you have a father who is not eighty years old?' The nun said: 'Could it be that it comes like this?' The Master (Yunyan Tansheng) said: 'Coming like this is still a descendant.' (Dongshan (Liangjie) replied on his behalf: 'Even if it doesn't come like this, it is still a descendant.') A monk asked: 'If a single thought arises and one falls into the realm of demons, what should one do?' The Master (Yunyan Tansheng) said: 'Why did you come from the realm of Buddhas?' The monk had no reply. The Master (Yunyan Tansheng) said: 'Do you understand?' The monk said: 'I don't understand.' The Master (Yunyan Tansheng) said: 'Don't say you can't realize it; even if you realize it, it's just left and right.' The abbot returned from a visit to the stone chamber. The Master (Yunyan Tansheng) asked: 'You went into the stone chamber, and just came back like this?' The abbot had no reply. Dongshan (Liangjie) replied on his behalf: 'Someone has already occupied it.' The Master (Yunyan Tansheng) said: 'What are you going to do again?' Dongshan (Liangjie) said: 'One cannot sever human relations.' The first year of Huichang (841 AD)
年辛酉。十月二十六日。示疾。命澡身竟。喚主事令備齋。來日有上座發去。至二十七夜歸寂。茶毗得舍利一千餘粒。瘞于石塔。謚無住大師。
秀州華亭船子德誠禪師
節操高邈。度量不群。自印心於藥山。與道吾云巖。為同道交。洎離藥山。乃謂二同志曰。公等應各據一方建立藥山宗旨。予率性疏野。唯好山水。樂情自遣。無所能也。他後知我所止之處。若遇靈利座主。指一人來。或堪雕琢。將授生平所得以報先師之恩。遂分攜至秀州華亭。泛一小舟。隨緣度日。以接四方往來之者。時人莫知其高蹈。因號船子和尚。一日泊船岸邊閑坐。有官人問。如何是和尚日用事。師豎橈子曰。會么。官人曰不會。師曰。棹撥清波。金鱗罕遇。師有偈曰。三十年來坐釣臺。鉤頭往往得黃能。金鱗不遇空勞力。收取絲綸歸去來。千尺絲綸直下垂。一波才動萬波隨。夜靜水寒魚不食。滿船空載月明歸。三十年來海上游。水清魚現不吞鉤。釣竿斫盡重栽竹。不計功程得便休。有一魚兮偉莫裁。混融包納信奇哉。能變化吐風雷下線何曾釣得來。別人祇看采芙蓉。香氣長粘繞指風。兩岸映一船紅。何曾解染得虛空。問我生涯祇是船。子孫各自賭機緣。不由地不由天除卻蓑衣無可傳道吾後到京口遇夾山上堂。僧問。如何是法身
【現代漢語翻譯】 現代漢語譯本： 年辛酉（具體年份需要根據上下文確定）。十月二十六日，（德誠禪師）示現生病，命人沐浴更衣完畢，吩咐主事準備齋飯，說第二天有上座要出發前往。到了二十七日夜間圓寂。火化后得到舍利一千多粒，埋葬在石塔中。謚號為無住大師。
秀州華亭的船子德誠禪師
節操高尚，氣度非凡。自從在藥山（藥山惟儼禪師）處印證了心性，與道吾（道吾圓智禪師）、云巖（云巖曇晟禪師）成為志同道合的朋友。等到離開藥山時，就對兩位同修說：『你們應當各自佔據一方，建立藥山宗的宗旨。我天性疏狂，只喜歡山水，喜歡自由自在地生活，沒有什麼能力。以後如果知道我所居住的地方，如果遇到聰明靈利的座主，推薦一個人來，或許可以雕琢成器，我將傳授我一生所學，以報答先師的恩情。』於是（三人）分別，（德誠禪師）來到秀州華亭，劃著一條小船，隨緣度日，接待四方來往的人。當時的人們不知道他的高尚品格，因此稱他為船子和尚。一天，（德誠禪師）把船停靠在岸邊，悠閒地坐著，有官員問：『如何是和尚的日常事務？』禪師豎起船槳說：『會嗎？』官員說：『不會。』禪師說：『船槳撥動清澈的波浪，珍貴的金鱗魚很難遇到。』禪師有偈語說：『三十年來坐釣臺，鉤頭往往得黃能（小魚）。金鱗不遇空勞力，收取絲綸歸去來。千尺絲綸直下垂，一波才動萬波隨。夜靜水寒魚不食，滿船空載月明歸。三十年來海上游，水清魚現不吞鉤。釣竿斫盡重栽竹，不計功程得便休。有一魚兮偉莫裁，混融包納信奇哉。能變化吐風雷，下線何曾釣得來。別人祇看采芙蓉，香氣長粘繞指風。兩岸映一船紅。何曾解染得虛空。問我生涯祇是船，子孫各自賭機緣。不由地不由天，除卻蓑衣無可傳。』道吾（道吾圓智禪師）後來到京口，遇到夾山（夾山善會禪師）上堂，有僧人問：『如何是法身（佛的真身）？』
【English Translation】 English version: In the year Xin You (the specific year needs to be determined based on the context), on the twenty-sixth day of the tenth month, (Zen Master De Cheng of the Boat) showed signs of illness. He ordered that he be bathed and dressed, and instructed the chief administrator to prepare a vegetarian meal, saying that a senior monk would be departing the next day. He passed away on the night of the twenty-seventh. After cremation, over a thousand relics were obtained and buried in a stone pagoda. He was posthumously named Master Wuzhu (No Abiding).
Zen Master De Cheng of the Boat from Huating, Xiuzhou
His integrity was lofty and his capacity extraordinary. Since having his mind sealed at Yaoshan (Zen Master Weiyan of Yaoshan), he became a close friend with Daowu (Zen Master Yuanzhi of Daowu) and Yunyan (Zen Master Tancheng of Yunyan). When he left Yaoshan, he said to his two companions: 'You should each take a place and establish the principles of the Yaoshan school. I am naturally uninhibited and only love the mountains and rivers, enjoying a carefree life, and have no special abilities. If you later know where I am staying, and if you encounter a clever and intelligent abbot, recommend someone who can be molded, I will pass on what I have learned in my life to repay the kindness of my former teacher.' Thus, (the three) parted ways, and (Zen Master De Cheng) came to Huating in Xiuzhou, rowing a small boat, living each day as it came, receiving those who came from all directions. People at the time did not know his noble character, so they called him the Boat Monk. One day, (Zen Master De Cheng) docked his boat on the shore and sat leisurely. An official asked: 'What is the daily activity of the monk?' The Zen master raised his oar and said: 'Do you understand?' The official said: 'I do not.' The Zen master said: 'The oar stirs the clear waves, rare golden scales are hard to meet.' The Zen master had a verse that said: 'For thirty years I have sat on the fishing platform, often catching small fish on the hook. If you don't meet a golden carp, you waste your effort, reel in the line and go home. A thousand feet of silk line hangs straight down, one wave moves and ten thousand waves follow. The night is quiet, the water is cold, the fish do not eat, the boat is full of moonlight on the empty boat. For thirty years I have traveled on the sea, the water is clear and the fish appear but do not swallow the hook. If the fishing rod is broken, replant bamboo, do not count the effort, just rest when it is convenient. There is a fish that is too great to measure, it is mixed and inclusive, truly wonderful. It can transform and spit out wind and thunder, but the line has never caught it. Others only look at picking lotus flowers, the fragrance always sticks to the wind around the fingers. Both banks reflect a boat of red. How can it be dyed into emptiness. If you ask me about my life, it is just a boat, the descendants each gamble on their own opportunities. It is not up to the earth or the sky, except for the raincoat, there is nothing to pass on.' Daowu (Zen Master Yuanzhi of Daowu) later went to Jingkou and encountered Jiashan (Zen Master Shanhui of Jiashan) giving a lecture. A monk asked: 'What is the Dharmakaya (the true body of the Buddha)?'
。山曰。法身無相。曰如何是法眼。山曰法眼無瑕。道吾不覺失笑。山便下座。請問道吾。某甲適來祇對這僧話。必有不是。致令上座失笑。望上座不吝慈悲。吾曰。和尚一等是出世。未有師在。山曰。某甲甚處不是。望為說破。吾曰。某甲終不說。請和尚卻往華亭船子處去。山曰。此人如何。吾曰。此人上無片瓦。下無卓錐。和尚若去。須易服而往山乃散眾束裝。直造華亭。船子才見。便問大德。住甚麼寺。山曰。寺即不住。住即不似。師曰。不似似個甚麼。山曰。不是目前法。師曰。甚處學得來。山曰。非耳目之所到。師曰。一句合頭語萬劫系驢橛。師又問。垂絲千尺意在深潭。離鉤三寸子何不道。山擬開口。被師一橈打落水中。山才上船。師又曰道道。山擬開口。師又打。山豁然大悟。乃點頭三下。師曰。竿頭絲線從君弄。不犯清波意自殊。山遂問。拋綸擲釣師意如何。師曰。絲懸淥水浮。定有無之意。山曰。語帶玄而無路。舌頭談而不談。師曰。釣盡江波金鱗始遇。山乃。掩耳。師曰。如是如是。遂囑曰。汝向去直須藏身處沒軌跡。沒軌跡處莫藏身。吾三十年在藥山。祇明斯事。汝今已得。他后莫住城隍聚落。但向深山裡钁頭邊。覓取一個半個。接續無令斷絕。山乃辭行。頻頻回顧。師遂喚阇黎。山乃回首。
【現代漢語翻譯】 現代漢語譯本： 山說：『法身（Dharmakaya，佛的真身）沒有固定的形態。』僧人問：『什麼是法眼（Dharmacaksu，能看透真理的智慧之眼）？』山說：『法眼沒有瑕疵。』道吾（Daowu，禪師名）不自覺地笑了出來。山於是走下座位，請問道吾：『我剛才對那個僧人的回答，一定有什麼不對的地方，才讓您發笑。希望您不吝慈悲，指點出來。』道吾說：『和尚您雖然已經出世修行，但還沒有真正的老師。』山說：『我到底哪裡不對，希望您能明白地說出來。』道吾說：『我最終不會說。請和尚您去華亭（Huating，地名）找船子（Chuanzi，禪師名）去吧。』山問：『這個人怎麼樣？』道吾說：『這個人上面沒有一片瓦遮身，下面沒有一寸立錐之地。和尚您如果要去，必須改換服裝再去。』 山於是遣散了眾人，整理行裝，直接前往華亭。船子剛一見到他，便問：『大德（Dade，對僧人的尊稱），住在什麼寺廟？』山說：『寺廟我不住，住就不是那個樣子了。』船子說：『不像，那像個什麼？』山說：『不是眼前的法（Dharma，佛法）。』船子說：『從哪裡學來的？』山說：『不是耳目所能達到的。』船子說：『一句契合的言語，卻像萬劫（Kalpa，極長的時間單位）的驢橛（系驢的木樁）一樣把你束縛住了。』 船子又問：『垂下千尺絲線，意在深潭之中，離開魚鉤三寸，你為什麼不說？』山剛要開口，被船子用船槳打落水中。山剛爬上船，船子又說：『說！說！』山剛要開口，船子又打。山豁然大悟，於是點了三下頭。船子說：『竿頭的絲線任你擺弄，不觸犯清澈的水波，意境自然不同。』 山於是問：『拋下釣竿，擲出魚鉤，老師您的用意如何？』船子說：『絲線懸在碧綠的水中漂浮，確定有無的意境。』山說：『言語中帶有玄機，卻沒有道路可尋，舌頭在談論卻又好像什麼都沒說。』船子說：『釣盡江中的水波，才能遇到金色的魚。』山於是摀住了耳朵。船子說：『正是這樣，正是這樣。』 於是囑咐說：『你今後一定要在藏身的地方不留軌跡，在沒有軌跡的地方不要藏身。我三十年在藥山（Yaoshan，山名），才明白這件事。你現在已經明白了。以後不要住在城池聚落，只要在深山裡，在鋤頭邊，尋找一個半個（指一兩個有慧根的人），接續傳承，不要讓它斷絕。』山於是告辭離去，頻頻回頭。船子於是叫了一聲：『阇黎（Sheli，弟子）。』山於是回過頭。
【English Translation】 English version: Shan said, 'The Dharmakaya (Buddha's true body) has no fixed form.' The monk asked, 'What is the Dharmacaksu (the wisdom eye that can see through the truth)?' Shan said, 'The Dharmacaksu is without flaw.' Daowu (a Zen master's name) couldn't help but laugh. Shan then stepped down from his seat and asked Daowu, 'My response to that monk just now must have been incorrect, causing you to laugh. I hope you will be kind enough to point it out.' Daowu said, 'Although you, venerable monk, have left the secular world, you do not yet have a true teacher.' Shan said, 'Where exactly am I wrong? I hope you can explain it clearly.' Daowu said, 'I will not say it in the end. Please go to Chuanzi (a Zen master's name) at Huating (a place name).' Shan asked, 'What is this person like?' Daowu said, 'This person has no tile above to shelter him, nor an awl's point of land below to stand on. If you go, venerable monk, you must change your attire before going.' Shan then dismissed the assembly, packed his bags, and went directly to Huating. As soon as Chuanzi saw him, he asked, 'Great Virtue (a respectful term for monks), which temple do you reside in?' Shan said, 'I do not reside in a temple; to reside is not like that.' Chuanzi said, 'Not like that, then what is it like?' Shan said, 'It is not the Dharma (Buddha's teachings) before the eyes.' Chuanzi said, 'Where did you learn this from?' Shan said, 'It is not what the ears and eyes can reach.' Chuanzi said, 'A single word that fits the mark binds you like a donkey tethered to a stake for countless kalpas (extremely long units of time).' Chuanzi then asked, 'Casting a thousand-foot line, the intention is in the deep pool; three inches from the hook, why don't you speak?' Shan was about to open his mouth when Chuanzi struck him into the water with an oar. As soon as Shan climbed back onto the boat, Chuanzi said again, 'Speak! Speak!' Shan was about to open his mouth when Chuanzi struck him again. Shan suddenly had a great realization and nodded three times. Chuanzi said, 'The silk thread on the pole is yours to play with; without disturbing the clear waves, the intention is naturally different.' Shan then asked, 'Casting the line and throwing the hook, what is your intention, teacher?' Chuanzi said, 'The silk thread hangs floating in the green water, determining the intention of existence and non-existence.' Shan said, 'The words carry a profound mystery, yet there is no path to follow; the tongue speaks, yet it seems to say nothing.' Chuanzi said, 'Only by fishing out all the waves in the river can you encounter the golden fish.' Shan then covered his ears. Chuanzi said, 'Just so, just so.' Then he instructed, 'In the future, you must hide yourself where there are no traces, and do not hide yourself where there are no traces. For thirty years, I was on Yaoshan (a mountain name) before I understood this matter. Now you have understood it. In the future, do not live in cities and villages, but only in the deep mountains, by the hoe, seek out one or two (referring to one or two people with the root of wisdom), continue the lineage, and do not let it be cut off.' Shan then took his leave, looking back frequently. Chuanzi then called out, 'Sheli (disciple).' Shan then turned his head.
師豎起橈子曰。汝將謂別有。乃覆船入水而逝。
宣州椑樹慧省禪師
洞山參。師問來作甚麼。山曰。來親近和尚。師曰。若是親近用動這兩片皮作么。山無對。(曹山云。一子親得)僧問。如何是佛。師曰。貓兒上露柱。曰學人不會。師曰。問取露柱去。
鄂州百巖明哲禪師
藥山看經次。師曰。和尚休猱人好。山置經曰。日頭早晚也。師曰。正當午。山曰。猶有文彩在。師曰。某甲無亦無。山曰。汝太煞聰明。師曰。某甲祇恁么。和尚作么生。山曰。跛跛挈。挈百丑千拙。且恁么過。洞山與密師伯到參。師問。二上座甚處來。山曰。湖南。師曰。觀察使姓甚麼。曰不得姓。師曰。名甚麼。曰不得名。師曰。還治事也無。曰自有郎幕在。師曰。還出入也無。曰不出入。師曰。豈不出入。山拂袖便出。師次早入堂。召二上座曰。昨日老僧對阇黎。一轉語不相契。一夜不安。今請阇黎別下一轉語。若愜老僧意。便開粥相伴過夏。山曰。請和尚問。師曰。豈不出入。山曰。太尊貴生。師乃開粥同共過夏。
澧州高沙彌
初參藥山。山問。甚處來。師曰。南嶽來。山曰何處去。師曰。江陵受戒去。山曰。受戒圖甚麼。師曰。圖免生死。山曰。有一人不受戒。亦無生死可免。汝還知否。
【現代漢語翻譯】 現代漢語譯本：
一位禪師豎起船槳說：『你以為還有別的嗎？』說完，他翻船落水而逝。 宣州椑樹慧省禪師 洞山禪師參訪慧省禪師。慧省禪師問：『你來做什麼？』洞山禪師說：『來親近和尚您。』慧省禪師說：『如果是爲了親近，用這兩片皮囊（指身體）做什麼？』洞山禪師無言以對。（曹山禪師評論說：『一個兒子真正親近了。』）有僧人問：『什麼是佛？』慧省禪師說：『貓兒上露柱。』僧人說：『學人（學生）不明白。』慧省禪師說：『去問露柱吧。』 鄂州百巖明哲禪師 藥山禪師在看經書時，明哲禪師說：『和尚您休息一下怎麼樣？』藥山禪師放下經書說：『太陽什麼時候了？』明哲禪師說：『正當午。』藥山禪師說：『還有文采在。』明哲禪師說：『我什麼都沒有。』藥山禪師說：『你太聰明了。』明哲禪師說：『我就是這樣，和尚您怎麼樣？』藥山禪師說：『跛跛挈挈，百丑千拙，就這樣過吧。』洞山禪師與密師伯一同來參訪。明哲禪師問：『二位上座從哪裡來？』洞山禪師說：『湖南。』明哲禪師問：『觀察使（古代官名）姓什麼？』洞山禪師說：『不得姓。』明哲禪師問：『叫什麼名字？』洞山禪師說：『不得名。』明哲禪師問：『還處理政事嗎？』洞山禪師說：『自有郎幕（官府中輔助人員）在。』明哲禪師問：『還出入嗎？』洞山禪師說：『不出入。』明哲禪師說：『難道不出入？』洞山禪師拂袖便出。明哲禪師第二天入堂，召集兩位上座說：『昨天老僧對阇黎（對僧人的尊稱），一句轉語不相契合，一夜不安。現在請阇黎另下一句轉語，如果合老僧的心意，就開粥相伴過夏。』洞山禪師說：『請和尚問。』明哲禪師問：『難道不出入？』洞山禪師說：『太尊貴生。』明哲禪師於是開粥一同過夏。 澧州高沙彌 最初參訪藥山禪師。藥山禪師問：『從哪裡來？』高沙彌說：『南嶽來。』藥山禪師問：『去哪裡？』高沙彌說：『江陵受戒去。』藥山禪師問：『受戒圖什麼？』高沙彌說：『圖免生死。』藥山禪師說：『有一個人不受戒，也沒有生死可免，你還知道嗎？』
【English Translation】 English version:
A master raised his oar and said, 'Do you think there is something else?' Then he capsized the boat and drowned. Chan Master Huisheng of Bieshu in Xuanzhou Dongshan visited him. The master asked, 'What are you here for?' Dongshan said, 'To be close to the abbot.' The master said, 'If it's to be close, what use are these two pieces of skin (referring to the body)?' Dongshan was speechless. (Caoshan commented, 'A son has truly become close.') A monk asked, 'What is Buddha?' The master said, 'A cat on a dew pillar.' The monk said, 'This student doesn't understand.' The master said, 'Go ask the dew pillar.' Chan Master Mingzhe of Baiyan in Ezhou When Yaoshan was reading the scriptures, the master said, 'How about the abbot taking a rest?' Yaoshan put down the scriptures and said, 'What time is it?' The master said, 'It's noon.' Yaoshan said, 'There is still literary elegance.' The master said, 'I have nothing.' Yaoshan said, 'You are too clever.' The master said, 'I'm just like this, what about the abbot?' Yaoshan said, 'Limping along, a hundred uglinesses and a thousand clumsinesses, just get by like this.' Dongshan and Shibo Mi came to visit. The master asked, 'Where are the two venerable ones from?' Dongshan said, 'Hunan.' The master asked, 'What is the surname of the investigating commissioner (an ancient official title)?' Dongshan said, 'Cannot be named.' The master asked, 'What is his name?' Dongshan said, 'Cannot be named.' The master asked, 'Does he still handle affairs?' Dongshan said, 'There are assistants in the office.' The master asked, 'Does he still go in and out?' Dongshan said, 'Does not go in and out.' The master said, 'Doesn't he go in and out?' Dongshan flicked his sleeve and left. The next morning, the master entered the hall and summoned the two venerable ones, saying, 'Yesterday, the old monk and the venerable ones did not agree on a turning phrase, and I was uneasy all night. Now, please give another turning phrase. If it pleases the old monk, I will open the congee and accompany you through the summer.' Dongshan said, 'Please ask, Abbot.' The master asked, 'Doesn't he go in and out?' Dongshan said, 'Too honorable.' The master then opened the congee and spent the summer together. Novice Gaosha of Lizhou He initially visited Yaoshan. Yaoshan asked, 'Where are you from?' The master said, 'From Nanyue.' Yaoshan asked, 'Where are you going?' The master said, 'To Jiangling to receive the precepts.' Yaoshan asked, 'What do you hope to gain by receiving the precepts?' The master said, 'To be free from birth and death.' Yaoshan said, 'There is a person who does not receive the precepts, and there is no birth and death to be freed from, do you know that?'
師曰。恁么則佛戒何用。山曰。這沙彌猶掛唇齒在。師禮拜而退。道吾來侍立。山曰。適來有個跛腳沙彌。卻有些子氣息。吾曰。未可全信。更須勘過始得。至晚。山上堂。召曰。早來沙彌在甚麼處。師出衆立。山問。我聞長安甚鬧。你還知否。師曰。我國晏然。(法眼別云見誰說)山曰。汝從看經得。請益得。師曰。不從看經得。亦不從請益得。山曰。大有人不看經。不請益。為甚麼不得。師曰。不道他不得。祇是不肯承當。山顧道吾云巖曰。不通道。師一日辭藥山。山問。甚麼處去。師曰。某甲在眾有妨。且往路邊卓個草菴。接待往來茶湯去。山曰。生死事大何不受戒去。師曰。知是般事便休。更喚甚麼作戒。山曰。汝既如是。不得離吾左右時。復要與子相見。師住庵。后一日歸來值雨。山曰。你來也。師曰是。山曰。可煞濕。師曰。不打這個鼓笛。云巖曰。皮也無打甚麼鼓。道吾曰。鼓也無打甚麼皮。山曰。今日大好一場曲調。僧問。一句子還有該不得處否。師曰。不順世。藥山齋時自打鼓。師捧缽作舞入堂。山便擲下鼓槌曰。是第幾和。師曰。是第二和。山曰。如何是第一和。師就桶舀一杓飯便出。
鼎州李翱刺史
向藥山玄化。屢請不赴。乃躬謁之。山執經卷不顧。侍者曰。太守在此。守性褊
【現代漢語翻譯】 現代漢語譯本： 法眼禪師問道：『既然如此，那麼佛的戒律還有什麼用呢？』藥山禪師說：『這個沙彌還執著于言語文字。』法眼禪師聽后，禮拜後退下。道吾禪師走上前來侍立。藥山禪師說：『剛才有個跛腳的沙彌，還有些修行的氣息。』道吾禪師說：『還不能完全相信，需要進一步考察才行。』 到了晚上，藥山禪師上堂說法，召集大眾說：『早上的那個沙彌在哪裡？』法眼禪師從人群中站出來。藥山禪師問：『我聽說長安非常熱鬧，你還知道嗎？』法眼禪師說：『我國這裡很平靜。』（法眼禪師私下說，這是從誰那裡聽來的呢？）藥山禪師問：『你是從看經書得來的，還是從請教別人得來的？』法眼禪師說：『不是從看經書得來的，也不是從請教別人得來的。』藥山禪師說：『有很多人不看經書，也不請教別人，為什麼就不能開悟呢？』法眼禪師說：『我不是說他們不能開悟，只是他們不肯承擔。』藥山禪師回頭對云巖禪師和道吾禪師說：『不相信嗎？』 法眼禪師有一天向藥山禪師告辭。藥山禪師問：『你要去哪裡？』法眼禪師說：『我在僧眾中多有妨礙，想在路邊搭個草菴，接待來往的行人，提供茶水。』藥山禪師說：『生死是大事，為什麼不去受戒呢？』法眼禪師說：『知道是這件事就夠了，還說什麼戒呢？』藥山禪師說：『你既然這樣，就不要離開我左右。以後還要和你相見。』 法眼禪師住在草菴里。後來有一天回來，正好下雨。藥山禪師說：『你來了。』法眼禪師說是的。藥山禪師說：『很濕吧。』法眼禪師說：『不打這個鼓笛。』云巖禪師說：『皮都沒有，打什麼鼓？』道吾禪師說：『鼓都沒有，打什麼皮？』藥山禪師說：『今天真是好一場曲調。』 有僧人問：『一句話還有不能涵蓋的地方嗎？』法眼禪師說：『不順應世俗。』藥山禪師齋飯時自己打鼓。法眼禪師捧著缽，跳舞進入佛堂。藥山禪師便扔下鼓槌說：『這是第幾和？』法眼禪師說：『是第二和。』藥山禪師說：『如何是第一和？』法眼禪師就從桶裡舀了一勺飯便出去了。 鼎州刺史李翱，嚮往藥山禪師的玄妙教化，多次邀請藥山禪師，藥山禪師都沒有應允。於是李翱親自去拜訪藥山禪師。藥山禪師拿著經卷，看都不看他一眼。侍者說：『太守在這裡。』李翱的性格急躁。
【English Translation】 English version: The Master (Fa Yan) said, 'If that's the case, then what's the use of the Buddha's precepts?' Yao Shan said, 'This Shami (novice monk) is still clinging to words and language.' The Master bowed and withdrew. Dao Wu came forward to stand in attendance. Yao Shan said, 'Just now there was a lame Shami who had some signs of cultivation.' Dao Wu said, 'We can't fully trust him yet; we need to investigate further.' In the evening, Yao Shan ascended the Dharma hall and summoned the assembly, saying, 'Where is the Shami from this morning?' The Master (Fa Yan) stepped out from the crowd. Yao Shan asked, 'I hear that Chang'an (ancient capital of China) is very lively; do you know about it?' The Master said, 'Our country is peaceful.' (Fa Yan privately said, 'Who did I hear that from?') Yao Shan asked, 'Did you learn this from reading scriptures or from seeking instruction?' The Master said, 'I didn't learn it from reading scriptures, nor did I learn it from seeking instruction.' Yao Shan said, 'There are many people who don't read scriptures or seek instruction; why can't they attain enlightenment?' The Master said, 'I'm not saying they can't attain enlightenment, but they are just unwilling to take responsibility.' Yao Shan turned to Yun Yan and Dao Wu and said, 'Don't you believe it?' One day, the Master (Fa Yan) bid farewell to Yao Shan. Yao Shan asked, 'Where are you going?' The Master said, 'Being among the monks is often a hindrance, so I want to build a thatched hut by the roadside to receive travelers and offer tea.' Yao Shan said, 'The matter of birth and death is a great matter; why not receive the precepts?' The Master said, 'Knowing this matter is enough; what more is there to say about precepts?' Yao Shan said, 'Since you are like this, you must not leave my side. I will want to see you again later.' The Master (Fa Yan) lived in the thatched hut. Later, one day he returned, and it was raining. Yao Shan said, 'You've come.' The Master said, 'Yes.' Yao Shan said, 'It's quite wet.' The Master said, 'I'm not playing this drum and flute.' Yun Yan said, 'There's no skin; what drum are you playing?' Dao Wu said, 'There's no drum; what skin are you playing?' Yao Shan said, 'Today is truly a wonderful tune.' A monk asked, 'Is there any place that a single phrase cannot cover?' The Master said, 'It doesn't conform to the world.' Yao Shan beat the drum himself during the meal. The Master (Fa Yan) carried his bowl, dancing into the hall. Yao Shan then threw down the drumstick and said, 'Which beat is this?' The Master said, 'It's the second beat.' Yao Shan said, 'What is the first beat?' The Master scooped a spoonful of rice from the bucket and left. Li Ao, the prefect of Dingzhou, admired the profound teachings of Yao Shan and invited him many times, but Yao Shan did not accept. So Li Ao personally went to visit Yao Shan. Yao Shan held a scripture and didn't even look at him. The attendant said, 'The prefect is here.' Li Ao was impatient by nature.
急乃曰。見面不如聞名。拂袖便出。山曰。太守何得貴耳賤目。守回拱謝。問曰。如何是道。山以手指上下曰。會么。守曰不會。山曰。云在青天。水在瓶。守忻愜作禮而述偈曰。煉得身形似鶴形。千株松下兩函經。我來問道無餘說。云在青天水在瓶。(玄覺云。且道李太守是讚他語。明他語。須是行腳眼始得)守又問。如何是戒定慧。山曰。貧道這裡無此閑傢俱。守莫測玄旨。山曰。太守欲得保任此事。直須向高高山頂立深深海底行。閨閣中。物捨不得。便為滲漏。守見老宿獨坐問曰。端居丈室。當何所務。宿曰。法身凝寂。無去無來(法眼別云。汝作甚麼來。法燈別云。非公境界)。
丹霞然禪師法嗣
京兆府翠微無學禪師
初問丹霞。如何是諸佛師。霞咄曰。幸自可憐生。須要執巾帚作么。師退身三步。霞曰錯。師進前。霞曰錯錯。師翹一足。旋身一轉而出。霞曰。得即得。孤他諸佛。師由是領旨。住后。投子問。未審二祖初見達磨有何所得。師曰。汝今見吾。復何所得。投子頓悟玄旨。一日師在法堂內行。投子進前接禮。問曰。西來密旨。和尚如何示人。師駐步少時。子曰。乞師垂示。師曰。更要第二杓惡水那。子便禮謝。師曰。莫垛根。子曰。時至根苗自生。師因供養羅漢。僧問。丹霞
【現代漢語翻譯】 現代漢語譯本： 急太守說：『見面不如聞名。』說完，拂袖便走。翠微禪師說：『太守為何貴耳賤目？』太守回身拱手致謝，問道：『如何是道？』翠微禪師用手指指上指指下，說：『會么？』太守說不會。翠微禪師說：『云在青天，水在瓶。』太守欣喜，作禮並作偈說：『煉得身形似鶴形，千株松下兩函經。我來問道無餘說，云在青天水在瓶。』（玄覺禪師評論說：『且說李太守是贊同他的話，還是明白他的話？須得是行腳僧的眼力才能分辨。』）太守又問：『如何是戒定慧？』翠微禪師說：『貧道這裡沒有這些閑傢俱。』太守不明白其中的玄妙。翠微禪師說：『太守想要保任此事，必須在高高山頂立，深深海底行。閨閣中的事物捨不得，便會滲漏。』太守見一位老修行獨自靜坐，問道：『端居丈室，應當做什麼？』老修行說：『法身凝寂，無去無來。』（法眼禪師另說：『你來做什麼？』法燈禪師另說：『非你所能理解的境界。』）
丹霞天然禪師的法嗣
京兆府翠微無學禪師
起初，翠微禪師問丹霞天然禪師：『如何是諸佛師？（一切佛的老師）』丹霞天然禪師呵斥道：『幸好自己還算可憐，還要執巾帚做什麼？』翠微禪師退後三步。丹霞天然禪師說：『錯。』翠微禪師向前。丹霞天然禪師說：『錯錯。』翠微禪師翹起一隻腳，轉身一圈而出。丹霞天然禪師說：『得即得，辜負了他諸佛。』翠微禪師由此領悟旨意。住持寺院后，投子禪師問：『不知二祖初見達磨（Bodhidharma，禪宗始祖）有何所得？』翠微禪師說：『你現在見我，又有什麼所得？』投子禪師頓時領悟玄妙旨意。一日，翠微禪師在法堂內行走，投子禪師上前接禮，問道：『西來密旨，和尚如何示人？』翠微禪師停步片刻，投子禪師說：『乞請禪師開示。』翠微禪師說：『更要第二杓惡水嗎？』投子禪師便禮謝。翠微禪師說：『莫要堆積樹根。』投子禪師說：『時至根苗自生。』翠微禪師因為供養羅漢（Arhat，小乘佛教修行證果者），有僧人問：『丹霞
【English Translation】 English version: Prefect Ji said, 'Meeting is not as good as hearing the name.' He then flicked his sleeves and left. Cuiwei (name of the Zen master) said, 'Why does the prefect value ears and despise eyes?' The prefect turned back, cupped his hands in thanks, and asked, 'What is the Dao (the Way)?' Cuiwei pointed up and down with his finger and said, 'Do you understand?' The prefect said he did not understand. Cuiwei said, 'Clouds are in the blue sky, water is in the bottle.' The prefect was delighted, made a bow, and composed a verse, saying, 'Having refined my form to resemble a crane, two cases of scriptures are under a thousand pine trees. I came to ask about the Dao, and there is nothing more to say; clouds are in the blue sky, water is in the bottle.' (Xuanjue commented, 'Tell me, is Prefect Li praising his words or understanding his words? One must have the eyes of a traveling monk to discern this.') The prefect also asked, 'What are precepts, concentration, and wisdom (Śīla, Samādhi, Prajñā)?' Cuiwei said, 'This poor monk has no such idle furniture here.' The prefect did not understand the profound meaning. Cuiwei said, 'If the prefect wants to guarantee this matter, he must stand on the high mountain peak and walk in the deep sea. If you cannot let go of things in the boudoir, it will leak out.' The prefect saw an old monk sitting alone and asked, 'Sitting quietly in your room, what should you be doing?' The old monk said, 'The Dharmakaya (Dharma-body) is still and silent, without coming or going.' (Fayan said differently, 'What are you doing here?' Fadeng said differently, 'Not a realm you can understand.')
Dānxiá Tiānrán's (Zen master) Dharma heir
Cuiwei Wuxue (Zen master) of Jingzhao Prefecture
Initially, Cuiwei asked Dānxiá, 'What is the teacher of all Buddhas?' Dānxiá scolded, 'It's fortunate that you are pitiful enough as you are; what do you need to hold a broom for?' Cuiwei stepped back three steps. Dānxiá said, 'Wrong.' Cuiwei stepped forward. Dānxiá said, 'Wrong, wrong.' Cuiwei raised one foot, spun around, and went out. Dānxiá said, 'Got it, got it, but he has failed all the Buddhas.' Cuiwei thereby understood the meaning. After residing in the monastery, Touzi asked, 'I wonder what the Second Patriarch (Huike) gained when he first saw Bodhidharma (the first patriarch of Zen)?' Cuiwei said, 'What do you gain now that you see me?' Touzi immediately understood the profound meaning. One day, Cuiwei was walking in the Dharma hall, and Touzi stepped forward to greet him, asking, 'The secret message from the West, how does the abbot show it to people?' Cuiwei paused for a moment, and Touzi said, 'Please, Master, show me.' Cuiwei said, 'Do you want a second ladle of dirty water?' Touzi then bowed and thanked him. Cuiwei said, 'Don't pile up roots.' Touzi said, 'When the time comes, the roots and sprouts will grow naturally.' Because Cuiwei was making offerings to the Arhats (enlightened disciples), a monk asked, 'Dānxiá
燒木佛。和尚為甚麼供養羅漢。師曰。燒也不燒著。供養亦一任供養。曰供養羅漢。羅漢還來也無。師曰。汝每日還吃飯么。僧無語。師曰。少有靈利底。
吉州孝義寺性空禪師
僧參。師乃展手示之。僧近前卻退後。師曰。父母俱喪。略不慘顏。僧呵呵大笑。師曰。少間與阇黎舉哀。僧打筋斗而出。師曰。蒼天蒼天。僧參人事畢。師曰。與么下去。還有佛法道理也無。曰某甲結舌有分。師曰。老僧又作么生。曰素非好手。師便仰身合掌。僧亦合掌。師乃撫掌三下。僧拂袖便出。師曰。烏不前。兔不后。幾人於此茫然走。祇有阇黎。達本源結舌。何曾著空有。
米倉和尚
新到參。繞師三匝。敲禪床。曰不見主人公。終不下參眾。師曰。甚麼處情識去來。曰果然不在。師便打一拄杖。僧曰。幾落情識。師曰。村草步頭逢著一個有甚麼話處。曰且參眾去。
丹霞山義安禪師
僧問。如何是佛。師曰。如何是上座。曰恁么即無異去也。師曰。誰向汝道。
本童禪師
因僧寫師真呈。師曰。此若是我。更呈阿誰。曰豈可分外也。師曰。若不分外。汝卻收取。僧擬收。師打曰。正是分外強為。曰若恁么即須呈于師也。師曰。收取收取。
大川禪師法嗣
仙天禪
【現代漢語翻譯】 現代漢語譯本 燒木佛（用木頭雕刻的佛像）。和尚為什麼供養羅漢（Arhat，小乘佛教修行證果者）？ 師（禪師）說：『燒也燒不著，供養也任憑供養。』 （僧人）問：『供養羅漢，羅漢還會來嗎？』 師說：『你每天還吃飯嗎？』 僧人無語。 師說：『很少有靈敏的。』
吉州孝義寺性空禪師
僧人蔘拜。師便伸出手來給他看。僧人走近又退後。師說：『父母都去世了，（你）竟然沒有一點悲傷的表情。』 僧人呵呵大笑。 師說：『稍後為你舉行喪禮。』 僧人打筋斗而出。 師說：『蒼天啊蒼天。』 僧人蔘拜完畢。師說：『這樣下去，還有佛法道理嗎？』 （僧人）說：『我結舌無話可說。』 師說：『老僧又怎麼樣呢？』 （僧人）說：『（你）本來就不是高手。』 師便仰身合掌。僧人也合掌。 師拍掌三下。僧人拂袖便走。 師說：『烏鴉不往前飛，兔子不往後退，多少人在這裡茫然奔走。只有你，阇黎（acarya，阿阇梨，意為導師），通達本源而結舌，何曾執著于空或有。』
米倉和尚
新來的僧人蔘拜。繞師三圈，敲禪床，說：『不見主人公（指自性，真我），始終不入參眾。』 師說：『什麼地方情識來來去去？』 （僧人）說：『果然不在。』 師便打了一拄杖。 僧人說：『幾乎落入情識。』 師說：『在村草步頭遇到一個，有什麼話說呢？』 （僧人）說：『且去參眾吧。』
丹霞山義安禪師
僧人問：『什麼是佛？』 師說：『什麼是上座（長老）？』 （僧人）說：『這樣說來就沒有差別了。』 師說：『誰跟你說的？』
本童禪師
（有人）因為僧人寫了師的畫像來呈給師看。師說：『這如果是我的話，還要呈給誰看？』 （僧人）說：『難道可以分外嗎？』 師說：『如果不分外，你就收回去。』 僧人想要收回，師打了一下說：『正是分外強為。』 （僧人）說：『如果這樣，就必須呈給師父您了。』 師說：『收回去，收回去。』
大川禪師法嗣
仙天禪
【English Translation】 English version Burning a wooden Buddha (Buddha statue carved from wood). Why do monks make offerings to Arhats (Arhat, one who has attained enlightenment in Theravada Buddhism)? The Master (Zen Master) said, 'Burning it doesn't burn it, and making offerings is up to you.' (The monk) asked, 'If offerings are made to Arhats, will the Arhats come?' The Master said, 'Do you still eat every day?' The monk was speechless. The Master said, 'There are very few who are clever.'
Zen Master Xingkong of Xiaoyi Temple in Jizhou
A monk came to visit. The Master stretched out his hand to show him. The monk approached and then retreated. The Master said, 'Both parents have passed away, (yet you) don't have a sad expression at all.' The monk laughed heartily. The Master said, 'I'll hold a funeral for you later.' The monk somersaulted out. The Master said, 'Oh heavens, oh heavens.' The monk finished his visit. The Master said, 'If it goes on like this, is there still any Buddhist truth?' (The monk) said, 'I have a share in being speechless.' The Master said, 'What about the old monk?' (The monk) said, '(You) were never a master.' The Master leaned back and put his palms together. The monk also put his palms together. The Master clapped three times. The monk flicked his sleeves and left. The Master said, 'The crow doesn't fly forward, the rabbit doesn't retreat, how many people wander around here in confusion. Only you, Acarya (acarya, meaning teacher), understand the source and are speechless, never attached to emptiness or existence.'
Monk Micang
A new monk came to visit. He circled the Master three times, knocked on the Zen bed, and said, 'I don't see the protagonist (referring to self-nature, true self), and I never join the assembly.' The Master said, 'Where does emotional knowledge come and go?' (The monk) said, 'Indeed, it is not there.' The Master hit him with a staff. The monk said, 'Almost fell into emotional knowledge.' The Master said, 'Meeting one at the village grass step, what is there to say?' (The monk) said, 'Let's go to the assembly.'
Zen Master Yian of Danxia Mountain
A monk asked, 'What is Buddha?' The Master said, 'What is Elder?' (The monk) said, 'In that case, there is no difference.' The Master said, 'Who told you that?'
Zen Master Bentong
(Someone) presented the Master with a portrait of the Master drawn by a monk. The Master said, 'If this is me, who else should I present it to?' (The monk) said, 'Can it be extra?' The Master said, 'If it's not extra, then take it back.' The monk tried to take it back, and the Master hit him and said, 'It's precisely forcing it to be extra.' (The monk) said, 'If that's the case, then it must be presented to the Master.' The Master said, 'Take it back, take it back.'
Successor of Zen Master Dachuan
Xiantian Zen
師
新羅僧參。方展坐具。擬禮拜。師捉住云。未發本國時。道取一句。僧無語。師便推出曰。問伊一句。便道兩句。僧參展坐具。師曰。這裡會得孤負平生去也。曰不向這裡會得。又作么生。師曰。不向這裡會。更向那裡會便打出。僧參。才展坐具。師曰。不用通時暄還我文彩未生時道理來。曰某甲有口啞卻即閑苦死覓個臘月扇子作么。師拈棒作打勢。僧把住曰。還我未拈棒時道理。師曰。隨我者隨之南北。不隨我者死住東西。曰隨與不隨且置。請師指出東西南北。師便打。披雲和尚來。才入方丈。師便問。未見東越老人時。作么生為物。云曰。祇見云生碧嶂。焉知月落寒潭。師曰。祇與么也難得。曰莫是未見時么。師便喝。云展兩手。師曰。錯怪人者有甚麼限。云掩耳而出。師曰。死卻這漢平生也。洛瓶和尚參。師問。甚處來。瓶曰南溪。師曰。還將南溪訊息來么。曰消即消已。息即未息。師曰。最苦是未息。瓶曰。且道未息個甚麼。師曰。一回見面。千載忘名。瓶拂袖便出。師曰。弄死蛇手有甚麼限。僧參擬禮拜。師曰。野狐兒見甚麼了。便禮拜曰。老禿奴見甚麼了。便恁么問。師曰。苦哉苦哉。仙天今日忘前失后。曰要且得時。終不補失。師曰。爭不如此。曰誰甘。師呵呵大笑曰。遠之遠矣。僧四顧便
【現代漢語翻譯】 現代漢語譯本 師（指禪宗的老師） 新羅（古代朝鮮國家）僧人蔘來拜訪。剛展開坐具，準備禮拜，老師抓住他說：『未出發離開本國時，說一句（關於禪的道理）。』僧人無語。老師便推開他說：『問他一句，他卻要說兩句。』僧人蔘再次展開坐具，老師說：『在這裡領會，就辜負了一生。』僧人說：『不在這裡領會，又該如何？』老師說：『不在這裡領會，更在哪裡領會？』便要打出去。僧人蔘剛展開坐具，老師說：『不用說那些尋常的寒暄，還我文采未生時的道理來。』僧人說：『我如果有口也啞了，閑著沒事找個臘月（寒冬臘月）的扇子做什麼？』老師拿起棒子作勢要打。僧人抓住棒子說：『還我未拿起棒子時的道理。』老師說：『隨我的人，就跟隨我走遍南北；不隨我的人，就死守在東西。』僧人說：『跟隨與不跟隨暫且不論，請老師指出東西南北。』老師便打。披雲和尚來拜訪，剛進入方丈（寺院住持的房間），老師便問：『未見到東越老人（指老師自己）時，如何為眾生說法？』披雲說：『只見雲彩在碧綠的山峰間升起，哪裡知道月亮落入寒冷的深潭。』老師說：『即使這樣也很難得。』披雲說：『莫非是未見到（老師）時的情況嗎？』老師便喝斥一聲。披雲展開雙手，表示無所憑依。老師說：『錯怪別人的人有什麼限度？』披雲捂著耳朵走了出去。老師說：『這人白活了一輩子。』洛瓶和尚來拜訪，老師問：『從哪裡來？』瓶說：『南溪。』老師說：『還把南溪的訊息帶來了嗎？』瓶說：『消即消了，息卻未息。』老師說：『最苦的就是未息。』瓶說：『那麼，未息的是什麼？』老師說：『一回見面，千載忘名。』瓶拂袖便走出去。老師說：『玩弄死蛇的手有什麼限度？』僧人蔘拜，準備禮拜，老師說：『野狐精看見什麼了？』便禮拜說：『老禿驢看見什麼了？』便這樣問。老師說：『苦啊苦啊，仙天（指僧人）今天忘前失后。』僧人說：『即使得到了時機，最終也無法彌補失去的。』老師說：『怎麼會不是這樣呢？』僧人說：『誰甘心？』老師呵呵大笑說：『遠啊遠啊。』僧人四處張望便
【English Translation】 English version Master (referring to a Zen teacher) A monk named Can from Silla (an ancient Korean kingdom) came to visit. He had just spread his sitting cloth and was about to prostrate when the master grabbed him and said, 'Before you left your home country, say a word (about the principles of Zen).' The monk was silent. The master then pushed him away and said, 'Asked him one question, and he wants to say two.' Monk Can spread his sitting cloth again, and the master said, 'To understand here is to betray a lifetime.' The monk said, 'If not to understand here, then how?' The master said, 'If not to understand here, where else to understand?' and was about to strike him. Monk Can had just spread his sitting cloth when the master said, 'No need for ordinary greetings, return to me the principle from before the birth of literary embellishments.' The monk said, 'If I had a mouth, it would be mute; what would I do with a December (mid-winter) fan when I'm idle?' The master raised his staff as if to strike. The monk grabbed the staff and said, 'Return to me the principle from before you raised the staff.' The master said, 'Those who follow me follow me north and south; those who do not follow me die stuck in east and west.' The monk said, 'Let's put aside following or not following for now; please, master, point out east, west, south, and north.' The master then struck. The monk Piyun came to visit, and as soon as he entered the abbot's room (the residence of the head monk), the master asked, 'Before seeing the old man of Dongyue (referring to the master himself), how did you teach beings?' Piyun said, 'I only see clouds rising among the green peaks; how would I know the moon falling into the cold, deep pool?' The master said, 'Even that is hard to come by.' Piyun said, 'Is it perhaps the situation before seeing (the master)?' The master then shouted. Piyun spread out both hands, indicating nothing to rely on. The master said, 'What limit is there to one who wrongly blames others?' Piyun covered his ears and left. The master said, 'This man has lived his life in vain.' The monk Luoping came to visit, and the master asked, 'Where do you come from?' Ping said, 'Nanqui.' The master said, 'Did you bring the news of Nanqui with you?' Ping said, 'The extinguishing is extinguished, but the cessation has not ceased.' The master said, 'The greatest suffering is the unceased.' Ping said, 'Then, what is unceased?' The master said, 'One meeting, a thousand years forget the name.' Ping flicked his sleeve and left. The master said, 'What limit is there to a hand that plays with a dead snake?' A monk paid respect, preparing to prostrate, and the master said, 'What has the wild fox seen?' Then he prostrated and said, 'What has the old bald donkey seen?' and asked in this way. The master said, 'Bitter, bitter, the celestial being (referring to the monk) today forgets the past and loses the future.' The monk said, 'Even if one gains the opportunity, one can never make up for what is lost.' The master said, 'How could it not be so?' The monk said, 'Who is willing?' The master laughed heartily and said, 'Far, far away.' The monk looked around and then
出。
福州普光禪師
僧侍立次。師以手開胸曰。還委老僧事么。曰猶有這個在。師卻掩胸曰。不妨太顯。曰有甚麼避處。師曰。的是無避處。曰即今作么生。師便打。
大顛通禪師法嗣
漳州三平義忠禪師
福州楊氏子。初參石鞏。鞏常張弓架箭接機。師詣法席。鞏曰看箭。師乃撥開胸曰。此是殺人箭。活人箭。又作么生。鞏彈弓弦三下。師乃禮拜。鞏曰。三十年張弓架箭。祇射得半個聖人。遂拗折弓箭。后參大顛。舉前話。顛曰。既是活人箭。為甚麼向弓弦上辨。平無對。顛曰。三十年後。要人舉此話。也難得。師問大顛。不用指東劃西。便請直指。顛曰。幽州江口石人蹲。師曰。猶是指東劃西。顛曰。若是鳳凰兒。不向那邊討。師作禮。顛曰。若不得后句。前話也難圓。師住三平。上堂曰。今時人出來。盡學馳求造作。將當自己眼目。有甚麼相當。阿汝欲學么。不要諸餘。汝等各有本分事。何不體取。作么心憤憤。口悱悱。有甚麼利益。分明向汝說。若要修行路及諸聖建立化門。自有大藏教文在。若是宗門中事。宜汝切不得錯用心。僧問。宗門中還有學路也無。師曰。有一路滑如苔。曰學人還攝得否。師曰。不擬心汝自看。問黑豆未生芽時如何。師曰。佛亦不知。講僧問。三乘
【現代漢語翻譯】 現代漢語譯本：
福州普光禪師
一位僧人侍立在旁。禪師用手打開胸膛說：『還信任老僧嗎？』僧人說：『還有這個（指胸膛）在。』禪師又掩上胸膛說：『不妨太顯露。』僧人說：『有什麼地方可以迴避呢？』禪師說：『確實沒有可以迴避的地方。』僧人說：『現在該怎麼辦？』禪師隨即打了他。
大顛通禪師法嗣
漳州三平義忠禪師
是福州楊氏之子。最初參訪石鞏（禪師名號）。石鞏常常張弓搭箭來接引學人。義忠禪師來到石鞏的道場。石鞏說：『看箭！』義忠禪師於是撥開胸膛說：『這是殺人的箭，活人的箭，又該如何呢？』石鞏彈了三下弓弦。義忠禪師於是禮拜。石鞏說：『三十年張弓搭箭，只射得半個聖人。』於是折斷弓箭。後來參訪大顛（禪師名號），舉了之前與石鞏的對話。大顛說：『既然是活人的箭，為什麼要在弓弦上分辨？』義忠禪師無言以對。大顛說：『三十年後，要人提起這段話，也很難得了。』義忠禪師問大顛：『不用指東劃西，請直接指示。』大顛說：『幽州江口石人蹲。』義忠禪師說：『還是指東劃西。』大顛說：『如果是鳳凰的兒子，就不會在那邊尋找。』義忠禪師作禮。大顛說：『如果得不到后一句，前話也難以圓滿。』義忠禪師住在三平山。上堂說法時說：『現在的人出來，都學著馳求造作，將這些當作自己的眼目，有什麼用呢？你們想學嗎？不要其他的，你們各自有自己的本分事，為什麼不去體會？為什麼心裡憤憤不平，口裡喋喋不休？有什麼利益呢？明白地告訴你們，如果要修行路以及諸聖建立的教化之門，自有《大藏經》在。如果是宗門中的事，千萬不要錯用心。』僧人問：『宗門中還有修學的路嗎？』禪師說：『有一條路滑如苔蘚。』僧人說：『學人還能把握得住嗎？』禪師說：『不擬心，你自己看。』問：『黑豆未生芽時如何？』禪師說：『佛也不知道。』講經的僧人問：『三乘（聲聞乘、緣覺乘、菩薩乘）』
【English Translation】 English version:
Zen Master Puguang of Fuzhou
A monk was standing in attendance. The Master opened his chest with his hand and said, 'Do you still trust this old monk?' The monk said, 'There is still this (referring to the chest) here.' The Master then covered his chest and said, 'It doesn't hurt to be too obvious.' The monk said, 'Where is there to avoid?' The Master said, 'Indeed, there is nowhere to avoid.' The monk said, 'What should be done now?' The Master then struck him.
Lineage of Zen Master Datian Tong
Zen Master Yizhong of Sanping in Zhangzhou
He was a son of the Yang family of Fuzhou. He initially visited Shigong (Zen Master's name). Shigong often drew his bow and nocked an arrow to receive students. When Zen Master Yizhong arrived at the Dharma seat, Shigong said, 'Look at the arrow!' Zen Master Yizhong then opened his chest and said, 'This is the arrow that kills people, the arrow that gives life. What about it?' Shigong plucked the bowstring three times. Zen Master Yizhong then bowed. Shigong said, 'For thirty years, I have been drawing my bow and nocking arrows, only managing to shoot half a sage.' He then broke his bow and arrows. Later, he visited Datian (Zen Master's name) and recounted the previous conversation with Shigong. Datian said, 'Since it is the arrow that gives life, why discern it on the bowstring?' Yizhong was speechless. Datian said, 'Thirty years from now, it will be rare for people to bring up this story.' Zen Master Yizhong asked Datian, 'Without pointing east or west, please point directly.' Datian said, 'A stone man squats at the river mouth in Youzhou.' Zen Master Yizhong said, 'That is still pointing east and west.' Datian said, 'If you are a phoenix's son, you won't seek there.' Zen Master Yizhong bowed. Datian said, 'If you don't get the latter phrase, the former story is difficult to complete.' Zen Master Yizhong resided at Sanping Mountain. When he ascended the Dharma hall, he said, 'People today come out and all learn to chase after and create things, taking these as their own eyes. What use is that? Do you want to learn? Don't want anything else. Each of you has your own inherent affairs. Why not realize them? Why are your hearts resentful and your mouths garrulous? What benefit is there? I tell you plainly, if you want the path of cultivation and the teaching gates established by the sages, the Great Treasury of Scriptures is there. As for matters within the Zen school, you must not misuse your mind.' A monk asked, 'Is there still a path of learning in the Zen school?' The Master said, 'There is a path as slippery as moss.' The monk said, 'Can the student still grasp it?' The Master said, 'Without intending to, look for yourself.' He was asked, 'What about when the black bean has not yet sprouted?' The Master said, 'Even the Buddha doesn't know.' A sutra-lecturing monk asked, 'The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna)'
十二分教。某甲不疑。如何是祖師西來意。師曰。龜毛拂子。兔角拄杖。大德藏向甚麼處。曰龜毛兔角。豈是有邪。師曰。肉重千斤智無銖兩。上堂。諸人若未曾見知識即不可。若曾見作者來。便合體取些子意度。向巖谷間。木食草衣恁么去。方有少分相應。若馳求知解義句。即萬里望鄉關去也。珍重。問侍者。姓甚麼。者曰。與和尚同姓。師曰。你道三平姓甚麼。者曰。問頭何在。師曰。幾時問汝。者曰。問姓者誰。師曰。念汝初機放汝三十棒。師有偈曰。即此見聞非見聞。無餘聲色可呈君。箇中若了全無事。體用何妨分不分。升座次有道士。出衆從東過西。一僧從西過東。師曰。適來道士。卻有見處。師僧未在。士便出禮曰。謝師接引師便打。僧出作禮曰。乞師指示師亦打。復謂眾曰。此兩件公案作么生斷。還有人斷得么。如是三問。眾無對。師曰。既無人斷得。老僧為斷去。乃擲下拄杖。歸方丈。
馬頰山本空禪師
上堂。祇這施為動轉。還合得本來祖翁么。若合得十二時中。無虛棄底道理。若合不得。喫茶說話。往往喚作茶話在。僧便問。如何免得不成茶話去。師曰。你識得口也未。曰如何是口。師曰。兩片皮也不識。曰如何是本來祖翁。師曰。大眾前不要牽爺恃娘。曰大眾欣然去也。師曰。你
【現代漢語翻譯】 現代漢語譯本 十二分教（佛教經典分類的十二種方式）。某甲（某人）不疑。如何是祖師西來意？師曰：『龜毛拂子（烏龜的毛做的拂塵，比喻虛無之物），兔角拄杖（兔子角做的枴杖，比喻虛無之物）。大德（對僧人的尊稱）藏向甚麼處？』曰：『龜毛兔角，豈是有邪？』師曰：『肉重千斤，智無銖兩（比喻愚笨）。』 上堂。諸人若未曾見知識（善知識，指可以引導修行的人）即不可。若曾見作者（指有作為的修行人）來，便合體取些子意度。向巖谷間，木食草衣恁么去，方有少分相應。若馳求知解義句，即萬里望鄉關去也。珍重。 問侍者：『姓甚麼？』者曰：『與和尚同姓。』師曰：『你道三平（禪師名號）姓甚麼？』者曰：『問頭何在？』師曰：『幾時問汝？』者曰：『問姓者誰？』師曰：『念汝初機（指初學之人），放汝三十棒。』 師有偈曰：『即此見聞非見聞，無餘聲色可呈君。箇中若了全無事，體用何妨分不分。』 升座次有道士，出衆從東過西。一僧從西過東。師曰：『適來道士，卻有見處。師僧未在。』士便出禮曰：『謝師接引。』師便打。僧出作禮曰：『乞師指示。』師亦打。復謂眾曰：『此兩件公案（禪宗用語，指難以理解的問題）作么生斷？還有人斷得么？』如是三問。眾無對。師曰：『既無人斷得，老僧為斷去。』乃擲下拄杖，歸方丈。
馬頰山本空禪師 上堂。祇這施為動轉，還合得本來祖翁（指禪宗初祖菩提達摩）么？若合得十二時中，無虛棄底道理。若合不得，喫茶說話，往往喚作茶話在。僧便問：『如何免得不成茶話去？』師曰：『你識得口也未？』曰：『如何是口？』師曰：『兩片皮也不識。』曰：『如何是本來祖翁？』師曰：『大眾前不要牽爺恃娘。』曰：『大眾欣然去也。』師曰：『你』
【English Translation】 English version The Twelve Divisions of Teachings. Someone does not doubt. What is the meaning of the Patriarch's coming from the West? The Master said: 'A whisk made of tortoise hair (meaning a non-existent object), a staff made of rabbit horns (meaning a non-existent object). Where does the Great Virtue (a respectful term for monks) hide them?' He said: 'Tortoise hair and rabbit horns, how can they exist?' The Master said: 'The flesh weighs a thousand pounds, but wisdom weighs not even a grain (meaning foolish).' Ascending the hall. If you have never seen a knowledgeable teacher (a good teacher, referring to someone who can guide practice), that is not acceptable. If you have seen a practitioner who has achieved something, then you should embody and grasp some of their intention. Go to the rocky valleys, eating wood and wearing grass, and only then will you have a small degree of correspondence. If you rush to seek intellectual understanding and meaningful phrases, you will be looking towards your homeland from ten thousand miles away. Treasure this. He asked the attendant: 'What is your surname?' The attendant said: 'The same as the Abbot's.' The Master said: 'What do you say is Sanping's (a Zen master's name) surname?' The attendant said: 'Where is the question coming from?' The Master said: 'When did I ask you?' The attendant said: 'Who is asking about the surname?' The Master said: 'Considering you are a beginner (referring to a novice), I will spare you thirty blows.' The Master has a verse that says: 'This very seeing and hearing is not seeing and hearing, there is no remaining sound or form to present to you. If you understand that there is nothing at all in this, what harm is there in dividing or not dividing essence and function?' Next, as he ascended the seat, a Taoist came out from the crowd, going from east to west. A monk came from west to east. The Master said: 'The Taoist just now had some insight. The monk is not there yet.' The Taoist then came out and bowed, saying: 'Thank you, Master, for your guidance.' The Master then struck him. The monk came out and bowed, saying: 'I beg the Master for instruction.' The Master also struck him. He then said to the assembly: 'How do you judge these two cases (Zen term, referring to difficult-to-understand problems)? Is there anyone who can judge them?' He asked this three times. The assembly had no answer. The Master said: 'Since no one can judge them, this old monk will judge them.' Then he threw down his staff and returned to his abbot's quarters.
Zen Master Benkong of Mount Majia Ascending the hall. Are these actions and movements in accordance with the original Patriarch (referring to Bodhidharma, the first patriarch of Zen Buddhism)? If they are in accordance, then there is no wasted principle in the twelve periods of the day. If they are not in accordance, then drinking tea and talking are often called tea talks. A monk then asked: 'How can one avoid turning it into tea talk?' The Master said: 'Do you recognize your mouth yet?' He said: 'What is the mouth?' The Master said: 'You don't even recognize these two flaps of skin.' He said: 'What is the original Patriarch?' The Master said: 'Don't rely on your parents in front of the assembly.' He said: 'The assembly departs joyfully.' The Master said: 'You'
試點大眾性看。僧作禮。師曰。伊往往道一性一切性在。僧欲進語。師曰。孤負平生行腳眼。問去卻即今言句。請師直指本來性。師曰。你迷源來得多少時。曰即今蒙和尚指示。師曰。若指示你。我即迷源。曰如何即是。師示頌曰。心是性體。性是心用。心性一如。誰別誰共。妄外迷源。祇者難洞。古今凡聖。如幻如夢。
本生禪師
拈拄杖示眾曰。我若拈起。你便向未拈起時作道理。我若不拈起。你便向拈起時作主宰。且道老僧為人在甚處時。有僧出曰。不敢妄生節目。師曰。也知阇黎不分外。曰低低處平之有餘。高高處觀之不足。師曰。節目上更生節目。僧無語。師曰。掩鼻偷香。空招罪犯。
長髭曠禪師法嗣
潭州石室善道禪師
作沙彌時。長髭遣令受戒。謂之曰。汝回日須到石頭和尚處禮拜。師受戒后。乃參石頭。一日隨頭遊山次。頭曰。汝與我斫卻面前樹子免礙我。師曰。不將刀來。頭乃抽刀倒與。師曰。何不過那頭來。頭曰。你用那頭作甚麼。師即大悟。便歸長髭。髭問。汝到石頭否。師曰。到即到。祇是不通號。髭曰。從誰受戒。師曰。不依他。髭曰。在彼即恁么來。我這裡作么生。師曰。不違背。髭曰。太忉忉生。師曰。舌頭未曾點著在。髭喝曰。沙彌出去。師便出
【現代漢語翻譯】 現代漢語譯本： 一位僧人前來拜訪，行禮后，師父說：『他們總是說一性即一切性。』僧人正要開口說話，師父說：『辜負了你平生行腳參訪的眼力。』僧人問：『拋開現在的言語，請師父直接指出本來的自性。』師父說：『你迷失本源有多久了？』僧人說：『現在蒙和尚您指示。』師父說：『如果我指示你，我就迷失本源了。』僧人問：『如何才是呢？』師父以頌語開示說：『心是性的本體，性是心的作用。心與性本為一體，誰能區分彼此，誰又能共同擁有？向外追逐，迷失本源，對此難以洞察。古往今來的凡夫和聖人，都如幻如夢。』
本生禪師
拈起拄杖向大眾開示說：『我如果拈起拄杖，你們就向我未拈起拄杖時去探究道理。我如果不拈起拄杖，你們就向我拈起拄杖時去把握主宰。那麼，老僧我為人處世在什麼地方呢？』有一位僧人出來說：『不敢妄自生出事端。』師父說：『也知道你這位阇黎（śrāmaṇera，沙彌）不越界。』僧人說：『低處削平還有剩餘，高處仰望卻總覺得不足。』師父說：『在事端上又生出事端。』僧人無話可說。師父說：『捂著鼻子偷香，白白招來罪過。』
長髭曠禪師法嗣
潭州石室善道禪師
當沙彌時，長髭禪師派他去受戒，對他說：『你回來的時候一定要到石頭和尚那裡去禮拜。』善道禪師受戒后，就去參拜石頭和尚。一天，跟隨石頭和尚遊山時，石頭和尚說：『你幫我砍掉面前的樹，免得礙我的事。』善道禪師說：『我沒有帶刀來。』石頭和尚就抽出刀，倒著遞給他。善道禪師說：『為什麼不過來那頭呢？』石頭和尚說：『你要那頭做什麼？』善道禪師當下大悟。於是回去見長髭禪師。長髭禪師問：『你到石頭和尚那裡了嗎？』善道禪師說：『到了是到了，只是不通訊息。』長髭禪師問：『你從誰那裡受戒的？』善道禪師說：『不依靠他。』長髭禪師說：『他在那裡是這樣來的，我這裡又該怎麼做呢？』善道禪師說：『不違背。』長髭禪師說：『太啰嗦了。』善道禪師說：『舌頭還沒碰到呢。』長髭禪師喝道：『沙彌出去！』善道禪師就出去了。
【English Translation】 English version: A monk came to pay respects. The master said, 'They often say that one nature is all natures.' As the monk was about to speak, the master said, 'You have failed your lifelong journey of pilgrimage.' The monk asked, 'Setting aside the present words, please directly point out the original nature.' The master said, 'How long have you been lost from the source?' The monk said, 'Now I am receiving your guidance, venerable monk.' The master said, 'If I were to guide you, I would be lost from the source.' The monk asked, 'What is it then?' The master revealed in verse: 'The mind is the substance of nature, nature is the function of the mind. Mind and nature are one, who can distinguish them, who can share them? Deluded outwardly, lost from the source, it is difficult to understand this. The ordinary and the sages of ancient and modern times are like illusions and dreams.'
Zen Master Bensheng
Holding up his staff, he addressed the assembly, saying, 'If I raise the staff, you will seek the principle in the time before I raised it. If I do not raise the staff, you will grasp the mastery in the time when I raise it. Then, where is this old monk's way of being for people?' A monk came forward and said, 'I dare not create unnecessary complications.' The master said, 'It is known that you, śrāmaṇera (novice monk), do not overstep your bounds.' The monk said, 'Leveling the low places leaves a surplus, but looking up at the high places always feels insufficient.' The master said, 'Adding complications upon complications.' The monk was speechless. The master said, 'Stealing fragrance with a covered nose only invites sin.'
Successor of Zen Master Changzi Kuang
Zen Master Shishi Shandao of Tanzhou
When he was a novice, Zen Master Changzi sent him to receive the precepts, saying, 'When you return, you must go to pay respects to Monk Shitou.' After receiving the precepts, Shandao went to visit Shitou. One day, while following Shitou on a mountain walk, Shitou said, 'Help me chop down the tree in front of me to avoid obstructing me.' Shandao said, 'I didn't bring a knife.' Shitou then drew his knife and handed it to him upside down. Shandao said, 'Why not give me the other end?' Shitou said, 'What would you do with that end?' Shandao had a great realization at that moment. So he returned to see Zen Master Changzi. Changzi asked, 'Did you go to see Monk Shitou?' Shandao said, 'I went, but there was no communication.' Changzi asked, 'From whom did you receive the precepts?' Shandao said, 'I did not rely on him.' Changzi said, 'He comes from there like that, what should I do here?' Shandao said, 'Do not contradict.' Changzi said, 'Too verbose.' Shandao said, 'The tongue has not even touched it yet.' Changzi shouted, 'Śrāmaṇera, get out!' Shandao then left.
。髭曰。爭得不遇於人。師尋值沙汰。乃作行者居於石室。每見僧便豎起杖子曰。三世諸佛盡由這個。對者少得冥契。長沙聞乃曰。我若見即令放下拄杖。別通個訊息。三聖將此語祇對。被師認破是長沙語。杏山聞三聖失機。乃親到石室。師見杏山。僧眾相隨潛入碓坊碓米。杏曰。行者接待不易。貧道難消。師曰。開心碗子盛將來。無蓋盤子合取去。說甚麼難消。杏便休。仰山問。佛之與道。相去幾何。師曰。道如展手。佛似握拳。曰畢竟如何的當可信可依。師以手撥空三下曰。無恁么事。無恁么事。曰還假看教否。師曰。三乘十二分教。是分外事。若與他作對。即是心境兩法。能所雙行。便有種種見解。亦是狂慧。未足為道。若不與他作對。一事也無。所以祖師道。本來無一物。汝不見。小兒出胎時。可道我解看教。不解看教。當恁么時。亦不知有佛性義無佛性義。及至長大。便學種種知解。出來便道。我能我解。不知總是客塵煩惱。十六行中嬰兒行為最。哆哆和和時。喻學道之人。離分別取捨心。故讚歎嬰兒。可況喻取之。若謂嬰兒是道。今時人錯會。師一夕與仰山玩月。山問。這個月尖時。圓相甚麼處去。圓時尖相又甚麼處去。師曰。尖時圓相隱。圓時尖相在。(云巖云。尖時圓相在。圓時無尖相。道吾云。尖
【現代漢語翻譯】 現代漢語譯本： 髭（Zī，指這位禪師）說：『怎麼才能不被人埋沒呢？』 後來禪師因為時局變動而被罷黜，於是做了個行者，住在石室裡。每次見到僧人，就豎起手中的杖子說：『三世諸佛都是從這個（指杖子）而來。』 但很少有人能心領神會。長沙（Chángshā，指長沙景岑禪師）聽說后說：『我如果見到他，就讓他放下拄杖，另外傳達一個訊息。』 三聖（Sānshèng，指三聖慧然禪師）將這話拿去問禪師，被禪師識破是長沙（Chángshā）的話。杏山（Xìngshān，指杏山鑒洪禪師）聽說三聖（Sānshèng）沒有領會禪機，就親自到石室去。禪師見到杏山（Xìngshān），僧眾跟隨他偷偷地進入碓坊舂米。杏山（Xìngshān）說：『行者接待不易，貧道難以消受。』 禪師說：『用敞開心懷的碗盛過來，用沒有蓋子的盤子合起來拿走，說什麼難以消受？』 杏山（Xìngshān）便不再說話。仰山（Yǎngshān，指仰山慧寂禪師）問：『佛與道，相差多少？』 禪師說：『道如伸開的手，佛似握緊的拳。』 仰山（Yǎngshān）說：『究竟如何才穩妥可靠，可以依憑？』 禪師用手在空中撥動三下說：『沒有這樣的事，沒有這樣的事。』 仰山（Yǎngshān）說：『還需要看經書嗎？』 禪師說：『三乘十二分教（Sānshèng Shíèrfēn Jiào，佛教經典分類），是分外之事。如果與它相對立，就是心境兩法，能所雙行，便有種種見解，也是狂妄的智慧，不足以成為道。如果不與它相對立，那就什麼事也沒有。所以祖師說：『本來無一物。』 你沒看見，小兒出生時，能說我懂得看經書，不懂得看經書嗎？ 當那時，也不知道有佛性義無佛性義。等到長大，便學種種知解，出來便說，我能我懂，不知道這都是客塵煩惱。《十六行經》（Shíliù Xíng Jīng）中嬰兒的行為最好。哆哆和和時，比喻學道之人，離開分別取捨之心。所以讚歎嬰兒，可以比況取之。如果說嬰兒就是道，現在的人就錯會了。』 禪師一夜與仰山（Yǎngshān）賞月。仰山（Yǎngshān）問：『這個月亮尖的時候，圓相在哪裡？圓的時候尖相又在哪裡？』 禪師說：『尖的時候圓相隱沒，圓的時候尖相存在。』（云巖（Yúnyán，指云巖曇晟禪師）說：『尖的時候圓相存在，圓的時候沒有尖相。』 道吾（Dàowú，指道吾圓智禪師）說：『尖
【English Translation】 English version: Zī (髭, referring to the Zen master) said, 'How can one avoid being overlooked?' Later, due to political changes, the Zen master was dismissed and became a practitioner, residing in a stone chamber. Whenever he saw a monk, he would raise his staff and say, 'All Buddhas of the three worlds come from this (referring to the staff).' Few, however, could grasp the meaning. Chángshā (長沙, referring to Zen Master Changsha Jingcen) heard of this and said, 'If I were to see him, I would make him put down the staff and convey another message.' Sānshèng (三聖, referring to Zen Master Sansheng Huiran) took these words to ask the Zen master, but the Zen master saw through that it was Chángshā's (長沙) words. Xìngshān (杏山, referring to Zen Master Xingshan Jianhong) heard that Sānshèng (三聖) had missed the opportunity, so he personally went to the stone chamber. When the Zen master saw Xìngshān (杏山), the monks followed him secretly into the rice mill to pound rice. Xìngshān (杏山) said, 'It is not easy to receive a practitioner, this poor monk finds it hard to digest.' The Zen master said, 'Bring it over in a bowl with an open heart, and take it away covered with a lidless plate, what are you saying is hard to digest?' Xìngshān (杏山) then remained silent. Yǎngshān (仰山, referring to Zen Master Yangshan Huiji) asked, 'How far apart are the Buddha and the Dao?' The Zen master said, 'The Dao is like an open hand, the Buddha is like a clenched fist.' Yǎngshān (仰山) said, 'Ultimately, what is reliable and trustworthy to rely on?' The Zen master waved his hand three times in the air and said, 'There is no such thing, there is no such thing.' Yǎngshān (仰山) said, 'Is it still necessary to read the scriptures?' The Zen master said, 'The Three Vehicles and Twelve Divisions of Teachings (Sānshèng Shíèrfēn Jiào, classification of Buddhist scriptures) are extraneous matters. If you oppose it, it is both mind and object, both subject and object acting together, then there will be all kinds of views, which is also wild wisdom, not enough to become the Dao. If you do not oppose it, then there is nothing at all. Therefore, the Patriarch said: 『Originally there is nothing.』 Don't you see, when a child is born, can he say that I understand reading the scriptures, I don't understand reading the scriptures? At that time, he also does not know whether there is Buddha-nature or no Buddha-nature. When he grows up, he learns all kinds of knowledge and understanding, and then says, I can, I understand, not knowing that these are all guest dust afflictions. In the Sixteen Acts Sutra (Shíliù Xíng Jīng), the behavior of an infant is the best. The babbling and harmonious time is a metaphor for a person learning the Dao, leaving behind the mind of discrimination and acceptance. Therefore, praising the infant can be compared to it. If you say that the infant is the Dao, people today will misunderstand it.' One night, the Zen master and Yǎngshān (仰山) were enjoying the moon. Yǎngshān (仰山) asked, 'When this moon is pointed, where does the round aspect go? When it is round, where does the pointed aspect go?' The Zen master said, 'When it is pointed, the round aspect is hidden, when it is round, the pointed aspect exists.' (Yúnyán (云巖, referring to Zen Master Yunyan Tansheng) said: 'When it is pointed, the round aspect exists, when it is round, there is no pointed aspect.' Dàowú (道吾, referring to Zen Master Daowu Yuanzhi) said: 'Pointed
時亦不尖。圓時亦不圓)仰山辭師。送出門。乃召曰。阇黎。山應諾。師曰。莫一向去。卻回這邊來。僧問。曾到五臺否。師曰曾到。曰還見文殊么。師曰見。曰文殊向行者道甚麼。師曰。文殊道。你生身父母在深草里。
青原下四世
道吾智禪師法嗣
潭州石霜山慶諸禪師
廬陵新淦陳氏子。依洪井西山紹鑾禪師落髮。詣洛下學毗尼教。雖知聽制。終為漸宗。回抵溈山為米頭。一日篩米次。溈曰。施主物莫拋散。師曰。不拋撒。溈于地上拾得一粒曰。汝道不拋撒。這個是甚麼。師無對。溈又曰。莫輕這一粒。百千粒盡從這一粒生。師曰。百千粒從這一粒生。未審這一粒從甚麼處生。溈呵呵大笑。歸方丈。溈至晚上堂曰。大眾米里有蟲。諸人好看。后參道吾。問如何是觸目菩提。吾喚沙彌。彌應諾。吾曰。添凈瓶水著。良久卻問師。汝適來問甚麼。師擬舉。吾便起去。師於此有省。吾將順世。垂語曰。我心中有一物。久而為患。誰能為我除之。師曰。心物俱非。除之益患。吾曰。賢哉賢哉。師后避世。混俗于長沙瀏陽陶家坊。朝游夕處。人莫能識。后因僧自洞山來。師問。和尚有何言句示徒。曰解夏上堂云。秋初夏末。兄弟或東去西去。直須向萬里無寸草處去。良久曰。祇如萬里無寸草處。
【現代漢語翻譯】 現代漢語譯本 時節也不是尖銳的，說是圓形，也不是圓的。』仰山（Yangshan，人名）告別老師，老師送他出門，然後叫住他，說：『阇黎（Ajari，梵語，意為導師）。』仰山應諾。老師說：『不要一直走開，要回到這邊來。』有僧人問：『您曾經到過五臺山（Wutai Mountain）嗎？』老師說：『曾經到過。』僧人說：『您見到文殊（Manjusri，文殊菩薩）了嗎？』老師說：『見到了。』僧人說：『文殊對行者說了些什麼？』老師說：『文殊說：『你的生身父母在深草里。』
青原（Qingyuan，地名）下第四代
道吾智禪師（Daowu Zhis禪師，人名）的法嗣
潭州石霜山慶諸禪師（Tanzhou Shishuangshan Qingzhu Chanshi，人名）
是廬陵新淦（Luling Xingan，地名）陳氏的兒子。依止洪井西山紹鑾禪師（Hongjing Xishan Shaoluan Chanshi，人名）落髮。到洛陽（Luoyang，地名）學習毗尼教（Vinaya，戒律）。雖然知道聽從戒律，最終還是屬於漸悟宗。回到溈山（Weishan，地名）做管米的。一天篩米的時候，溈山說：『施主的東西不要拋撒。』老師說：『沒有拋撒。』溈山在地上撿起一粒米說：『你說沒有拋撒，這個是什麼？』老師無言以對。溈山又說：『不要輕視這一粒米，成百上千粒米都從這一粒米生出來。』老師說：『成百上千粒米從這一粒米生出來，不知道這一粒米是從什麼地方生出來的？』溈山呵呵大笑，回到方丈。溈山到晚上升座說法，說：『大眾，米里有蟲，大家看好。』後來參問道吾，問道：『什麼是觸目菩提？』道吾叫沙彌（Sramanera，小和尚）。沙彌應諾。道吾說：『添凈瓶水。』過了很久，又問老師：『你剛才問什麼？』老師剛要說，道吾就起身離開了。老師因此有所領悟。道吾將要圓寂，留下遺言說：『我心中有一物，很久以來成為禍患，誰能為我除去它？』老師說：『心和物都不是實在的，除去它反而增加禍患。』道吾說：『賢明啊，賢明啊。』老師後來隱居避世，混跡于長沙瀏陽（Changsha Liuyang，地名）陶家坊（Taojiafang，地名），早出晚歸，沒有人能夠認出他。後來因為有僧人從洞山（Dongshan，地名）來，老師問：『和尚有什麼言語開示弟子？』僧人說：『解夏上堂時說，秋初夏末，兄弟們或者東去西去，必須向萬里無寸草的地方去。』過了很久，又說：『如果到了萬里無寸草的地方，』
【English Translation】 English version 'The season is neither sharp, nor is it round when said to be round.' Yangshan (Yangshan, a person's name) bid farewell to his teacher, who saw him to the door and then called out, 'Ajari (Ajari, Sanskrit for teacher).' Yangshan responded. The teacher said, 'Don't go away all the time; come back this way.' A monk asked, 'Have you ever been to Wutai Mountain (Wutai Mountain)?' The teacher said, 'I have been there.' The monk said, 'Did you see Manjusri (Manjusri, the Bodhisattva of Wisdom)?' The teacher said, 'I saw him.' The monk said, 'What did Manjusri say to the practitioner?' The teacher said, 'Manjusri said, 'Your birth parents are in the deep grass.'
The fourth generation under Qingyuan (Qingyuan, a place name)
The Dharma successor of Zen Master Daowu Zhi (Daowu Zhis Chanshi, a person's name)
Zen Master Qingzhu of Shishuang Mountain in Tanzhou (Tanzhou Shishuangshan Qingzhu Chanshi, a person's name)
He was the son of the Chen family of Xingan in Luling (Luling Xingan, a place name). He shaved his head under Zen Master Shaoluan of Xishan in Hongjing (Hongjing Xishan Shaoluan Chanshi, a person's name). He went to Luoyang (Luoyang, a place name) to study the Vinaya (Vinaya, monastic rules). Although he knew to listen to the precepts, he ultimately belonged to the gradual enlightenment school. He returned to Weishan (Weishan, a place name) to manage the rice. One day, while sifting rice, Weishan said, 'Don't scatter the donor's things.' The teacher said, 'I'm not scattering them.' Weishan picked up a grain of rice from the ground and said, 'You say you're not scattering them; what is this?' The teacher was speechless. Weishan then said, 'Don't underestimate this one grain; hundreds and thousands of grains all come from this one grain.' The teacher said, 'Hundreds and thousands of grains come from this one grain; I wonder where this one grain comes from?' Weishan laughed heartily and returned to his room. In the evening, Weishan ascended the platform and said, 'Everyone, there are worms in the rice; watch out.' Later, he consulted Daowu and asked, 'What is 'seeing Bodhi with the eyes'?' Daowu called a Sramanera (Sramanera, a novice monk). The Sramanera responded. Daowu said, 'Add water to the clean bottle.' After a long time, he asked the teacher, 'What did you ask just now?' As the teacher was about to speak, Daowu got up and left. The teacher had an awakening because of this. Daowu was about to pass away and left a will, saying, 'There is something in my heart that has been a problem for a long time; who can remove it for me?' The teacher said, 'Neither the mind nor things are real; removing it will only increase the problem.' Daowu said, 'Wise, wise.' Later, the teacher went into seclusion, disguised himself among the common people in Taojiafang in Liuyang, Changsha (Changsha Liuyang, a place name), going out early and returning late, and no one could recognize him. Later, because a monk came from Dongshan (Dongshan, a place name), the teacher asked, 'What words does the abbot have to instruct his disciples?' The monk said, 'During the summer retreat ending ceremony, he said, 'At the beginning of autumn and the end of summer, brothers may go east or west; you must go to a place where there is not an inch of grass for ten thousand miles.' After a long time, he added, 'If you arrive at a place where there is not an inch of grass for ten thousand miles,'
作么生去。師曰。有人下語否。曰無。師曰。何不道出門便是草。僧回舉似洞山。山曰。此是一千五百人善知識語。因茲囊錐始露。果熟香飄。眾命住持。上堂。汝等諸人。自有本分事。不用馳求。無你是非處。無你咬嚼處。一代時教整理。時人腳手。凡有其由。皆落今時。直至法身非身。此是教家極則。我輩沙門全無肯路。若分則差。不分則坐著泥水。但由心意妄說見聞。僧問。如何是西來意。師曰。空中一片石。僧禮拜。師曰會么。曰不會。師曰。賴汝不會。若會即打破汝頭。問如何是和尚本分事。師曰。石頭還汗出么。問到這裡。為甚麼卻道不得。師曰。腳底著口。問真身還出世也無。師曰。不出世。曰爭奈真身何。師曰。琉璃瓶子口。問如何是和尚深深處。師曰。無須鎖子兩頭搖。師在方丈內。僧在牕外問。咫尺之間。為甚麼不睹師顏。師曰。遍界不曾藏。僧舉問雪峰。遍界不曾藏意旨如何。峰曰。甚麼處不是石霜。師聞曰。這老漢著甚麼死急。峰聞曰。老僧罪過。(東禪齊云。祇如雪峰。是會石霜意。不會石霜意。若會。他為甚麼道死急。若不會。雪峰作么不會。然法且無異。奈以師承不同解之差別。他云。遍界不曾藏。也須曾學來始得會。亂說即不可)裴相公來。師拈起裴笏問。在天子手中為圭。在官人
【現代漢語翻譯】 現代漢語譯本 僧問：『作么生去？』（怎麼才能領悟真理？） 師曰：『有人下語否？』（有人開示過你嗎？） 曰：『無。』（沒有。） 師曰：『何不道出門便是草？』（為何不說出門所見皆是平常之物？） 僧回舉似洞山。（僧人回去將此事告訴洞山。） 山曰：『此是一千五百人善知識語。』（洞山說：『這是大善知識才能說出的話。』） 『因茲囊錐始露，果熟香飄。』（因此，你的才能像錐子一樣顯露出來，像成熟的果實一樣散發香味。） 眾命住持。（大眾推舉他主持寺院。） 上堂。（方丈升座說法。） 『汝等諸人，自有本分事，不用馳求。』（你們這些人，自有自己的本分事，不用四處奔波尋求。） 『無你是非處，無你咬嚼處。』（沒有讓你爭論是非的地方，沒有讓你尋根究底的地方。） 『一代時教整理，時人腳手。』（一代代的教法整理，都是時人的作為。） 『凡有其由，皆落今時。』（凡是有所依據的，都落入當下的時空。） 『直至法身非身，此是教家極則。』（直到領悟法身並非有形之身，這是教理的最高境界。） 『我輩沙門全無肯路。』（我們這些出家人完全沒有認可的道路。） 『若分則差，不分則坐著泥水。』（如果分別執著，就會有偏差；如果不分別，就如同坐在泥水裡一樣。） 『但由心意妄說見聞。』（只是隨心所欲地妄加評論所見所聞。） 僧問：『如何是西來意？』（什麼是祖師西來之意？) 師曰：『空中一片石。』（空中一片石頭。） 僧禮拜。（僧人禮拜。） 師曰：『會么？』（明白了嗎？） 曰：『不會。』（不明白。） 師曰：『賴汝不會，若會即打破汝頭。』（幸虧你不明白，如果明白了就打破你的頭。） 問：『如何是和尚本分事？』（什麼是和尚的本分事？） 師曰：『石頭還汗出么？』（石頭還會流汗嗎？） 問：『到這裡，為甚麼卻道不得？』（到了這裡，為什麼卻說不出來？） 師曰：『腳底著口。』（用腳底說話。） 問：『真身還出世也無？』（真身還會出世嗎？） 師曰：『不出世。』（不出世。） 曰：『爭奈真身何？』（那真身怎麼辦呢？） 師曰：『琉璃瓶子口。』（像琉璃瓶子的口。） 問：『如何是和尚深深處？』（什麼是和尚最深奧的地方？） 師曰：『無須鎖子兩頭搖。』（無需鎖鏈兩頭搖晃。） 師在方丈內，僧在牕外問。（師父在方丈內，僧人在窗外問。） 『咫尺之間，為甚麼不睹師顏？』（近在咫尺，為什麼看不到師父的容顏？） 師曰：『遍界不曾藏。』（整個世界都沒有隱藏。） 僧舉問雪峰。（僧人將此事告訴雪峰。） 『遍界不曾藏意旨如何？』（『遍界不曾藏』是什麼意思？） 峰曰：『甚麼處不是石霜？』（哪裡不是石霜？） 師聞曰：『這老漢著甚麼死急？』（石霜聽后說：『這個老傢伙急什麼？』） 峰聞曰：『老僧罪過。』（雪峰聽后說：『老僧的罪過。』） （東禪齊云：『祇如雪峰，是會石霜意，不會石霜意？若會，他為甚麼道死急？若不會，雪峰作么不會？然法且無異，奈以師承不同解之差別。他云：遍界不曾藏，也須曾學來始得會，亂說即不可。』）（東禪齊云說：『就像雪峰，他是理解石霜的意思，還是不理解石霜的意思？如果理解，他為什麼說急什麼？如果不理解，雪峰怎麼會不理解？然而法並沒有不同，只是因為師承不同，理解上有所差別。他說：『遍界不曾藏』，也必須曾經學習過才能理解，胡說八道是不可以的。』） 裴相公來。（裴休宰相來了。） 師拈起裴笏問。（石霜拿起裴休的笏板問道。） 『在天子手中為圭，在官人 手中為笏。』（在天子手中是圭，在官員手中是笏。）
【English Translation】 English version A monk asked: 'How does one proceed?' The Master said: 'Has anyone given you instructions?' The monk replied: 'No.' The Master said: 'Why don't you say that what you see when you go out the door is just grass?' The monk went back and told Dongshan about this. Dongshan said: 'These are the words of a great teacher among fifteen hundred people.' 'Because of this, the awl in the bag begins to show, and the ripe fruit emits fragrance.' The assembly appointed him as abbot. Ascending the Dharma hall: 'All of you, each has your own inherent task, no need to seek elsewhere.' 'There is no place for your right and wrong, no place for your chewing and gnawing.' 'The arrangement of the teachings of an entire era is the work of people of that time.' 'Whatever has a cause falls into the present time.' 'Until the Dharmakaya is realized as not being a body, this is the ultimate of the teachings.' 'We monks have absolutely no path to acknowledge.' 'If you differentiate, you err; if you don't differentiate, you sit in mud and water.' 'But you just recklessly speak of what you see and hear based on your own mind.' A monk asked: 'What is the meaning of Bodhidharma's coming from the West?' (What is the meaning of Zen/Chan Buddhism) The Master said: 'A stone in the sky.' The monk bowed. The Master said: 'Do you understand?' The monk replied: 'No.' The Master said: 'Luckily you don't understand; if you did, I would break your head.' Asked: 'What is the abbot's inherent task?' The Master said: 'Does the stone still sweat?' Asked: 'Having arrived here, why can't it be spoken?' The Master said: 'Put your mouth on the bottom of your feet.' Asked: 'Does the true body still appear in the world?' The Master said: 'It does not appear.' The monk said: 'What about the true body then?' The Master said: 'The mouth of a crystal bottle.' Asked: 'What is the abbot's deepest place?' The Master said: 'No need to shake the lock at both ends.' The Master was inside the abbot's room, and the monk asked from outside the window. 'Though only a short distance away, why can't I see the Master's face?' The Master said: 'It has never been hidden in the entire world.' The monk relayed this to Xuefeng. 'What is the meaning of 'It has never been hidden in the entire world'?' Xuefeng said: 'Where is not Shishuang?' The Master, Shishuang, hearing this, said: 'What is that old man so anxious about?' Xuefeng, hearing this, said: 'This old monk is at fault.' (Dongchan Qiyun said: 'As for Xuefeng, does he understand Shishuang's meaning or not? If he understands, why did he say 'so anxious'? If he doesn't understand, how could Xuefeng not understand? However, the Dharma is not different, but the difference in understanding is due to different lineages. He said: 'It has never been hidden in the entire world,' one must have studied it before to understand it; reckless talk is not permissible.') Prime Minister Pei Xiu came. The Master picked up Pei Xiu's tablet and asked. 'In the hands of the emperor, it is a gui (jade tablet); in the hands of an official,
手中為笏。在老僧手中。且道喚作甚麼。裴無對。師乃留下笏。示眾。初機未覯大事。先須識取頭。其尾自至。疏山仁參。問如何是頭。師曰。直須知有。曰如何是尾。師曰。盡卻今時。曰有頭無尾時如何。師曰。吐得黃金堪作甚麼。曰有尾無頭時如何。師曰。猶有依倚在。曰直得頭尾相稱時如何。師曰。渠不作個解會。亦未許渠在。僧辭。師問。船去陸去。曰遇船即船。遇陸即陸。師曰。我道半途稍難。僧無對。僧問。三千里外。遠聞石霜。有個不顧。師曰是。曰祇如萬象歷然。是顧不顧。師曰。我道不驚眾。曰不驚眾。是與萬象合。如何是不顧。師曰。遍界不曾藏。問如何是祖師西來意。師乃咬齒示之。僧不會。后問九峰曰。先師咬齒意旨如何。峰曰。我寧可截舌。不犯國諱。又問云蓋。蓋曰。我與先師有甚麼冤仇。問僧近離甚處。曰審道。師于面前畫一畫曰。汝刺腳與么來。還審得這個么。曰審不得。師曰。汝衲衣與么厚。為甚卻審這個不得。曰某甲衲衣雖厚。爭奈審這個不得。師曰。與么則七佛出世。也救你不得。曰說甚七佛。千佛出世也救某甲不得。師曰。太懵憧生。曰爭奈聻。師曰。參堂去。僧曰。喏喏。問童子不坐白雲床時如何。師曰。不打水。魚自驚。洞山問。向前一個童子甚了事。如今向甚處去也
【現代漢語翻譯】 現代漢語譯本 手中拿著笏（古代大臣上朝時用的手板）。在老僧我手中，你們說它叫什麼？裴某沒有回答。石霜便留下笏，向大眾開示：初學之人未能徹悟大事，首先必須認識頭緒，有了頭緒，結果自然會到來。疏山仁參禪師問道：『什麼是頭緒？』石霜回答：『直接知道有。』疏山又問：『什麼是結果？』石霜回答：『完全捨棄現在。』疏山又問：『有頭無尾時如何？』石霜回答：『吐出黃金又能做什麼？』疏山又問：『有尾無頭時如何？』石霜回答：『還有所依賴。』疏山又問：『如果頭尾相稱時如何？』石霜回答：『他不作任何解釋，也不允許他在這裡。』 有僧人告辭，石霜問道：『你走水路還是陸路？』僧人回答：『遇到船就走水路，遇到陸地就走陸路。』石霜說：『我說半途有點難。』僧人無言以對。 有僧人問道：『在三千里外，早就聽說石霜有個不顧。』石霜回答：『是。』僧人又問：『既然萬象歷歷分明，這是顧還是不顧？』石霜回答：『我說不要驚動大眾。』僧人又問：『不驚動大眾，是與萬象相合嗎？如何是不顧？』石霜回答：『遍滿世界不曾隱藏。』 有人問：『什麼是祖師西來意（達摩祖師從西方來到中國的目的）？』石霜便咬牙示意。僧人沒有領會。後來問九峰禪師：『先師咬牙的意旨是什麼？』九峰說：『我寧可截斷舌頭，也不觸犯國諱。』又問云蓋禪師，云蓋說：『我與先師有什麼冤仇？』 石霜問一個僧人：『你最近從哪裡來？』僧人回答：『審道。』石霜在面前畫了一畫說：『你這樣刺腳而來，審得這個嗎？』僧人回答：『審不得。』石霜說：『你的衲衣這麼厚，為什麼卻審不得這個？』僧人說：『我的衲衣雖然厚，無奈審不得這個。』石霜說：『這樣的話，即使七佛出世，也救不了你。』僧人說：『說什麼七佛，即使千佛出世也救不了我。』石霜說：『太懵懂了。』僧人說：『奈何？』石霜說：『去參堂吧。』僧人回答：『是是。』 有人問：『童子不坐白雲床時如何？』石霜回答：『不打水，魚自己會驚動。』洞山禪師問：『向前的一個童子很了不起，如今向什麼地方去了？』
【English Translation】 English version Holding a scepter in hand. In this old monk's hand, tell me, what is it called? Pei couldn't answer. The master then left the scepter and showed it to the assembly: 'For beginners who haven't yet encountered great matters, first you must recognize the head. Once you have the head, the tail will naturally follow.' Shushan Ren asked, 'What is the head?' The master said, 'Directly know that there is.' He asked, 'What is the tail?' The master said, 'Completely exhaust the present.' He asked, 'What if there is a head without a tail?' The master said, 'What can you do with spit-out gold?' He asked, 'What if there is a tail without a head?' The master said, 'There is still reliance.' He asked, 'What if the head and tail match?' The master said, 'He doesn't make any explanations, nor is he allowed to be here.' A monk took his leave. The master asked, 'Do you go by boat or by land?' The monk replied, 'If I encounter a boat, I go by boat; if I encounter land, I go by land.' The master said, 'I say it's a bit difficult halfway.' The monk had no reply. A monk asked, 'Three thousand miles away, I've long heard that Shishuang has a 'not caring'.' The master said, 'Yes.' The monk asked, 'Since all phenomena are clearly distinct, is this caring or not caring?' The master said, 'I say don't alarm the assembly.' The monk asked, 'Not alarming the assembly, is it in accordance with all phenomena? What is 'not caring'?' The master said, 'Throughout the realm, it has never been hidden.' Someone asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China from the West)?' The master then gnashed his teeth to indicate. The monk didn't understand. Later, he asked Jiufeng, 'What was the meaning of the late master's gnashing of teeth?' Jiufeng said, 'I would rather cut off my tongue than violate the national taboo.' He also asked Yungai. Yungai said, 'What grievance do I have with the late master?' Shishuang asked a monk, 'Where have you come from recently?' The monk replied, 'Shendao.' Shishuang drew a line in front of him and said, 'You came here pricking your feet like this, have you examined this?' The monk replied, 'I haven't examined it.' Shishuang said, 'Your kasaya (monk's robe) is so thick, why haven't you examined this?' The monk said, 'Although my kasaya is thick, I can't examine this.' Shishuang said, 'In that case, even if the Seven Buddhas appeared in the world, they couldn't save you.' The monk said, 'What are you talking about Seven Buddhas, even if a thousand Buddhas appeared in the world, they couldn't save me.' Shishuang said, 'Too ignorant.' The monk said, 'What to do?' Shishuang said, 'Go to the meditation hall.' The monk replied, 'Yes, yes.' Someone asked, 'What if the boy doesn't sit on the white cloud bed?' The master said, 'Without disturbing the water, the fish will startle themselves.' Dongshan asked, 'The boy who was ahead was very accomplished, where has he gone now?'
。師曰。火焰上泊不得。卻歸清涼世界去也。問佛性如虛空是否。師曰。臥時即有。坐時即無。問忘收一足時如何。師曰。不共汝同盤。問風生浪起時如何。師曰。湖南城裡太煞鬧。有人不肯過江西。問如何是佛法大意。師曰。落花隨水去。曰意旨如何。師曰。修竹引風來。問如何是塵劫來事。師曰。冬天則有。夏天則無。師頌洞山五位。王子誕生曰。天然貴胤本非功。德合乾坤育勢隆。始末一朝無雜種。分宮六宅不他宗。上和下睦陰陽順。共氣連枝器量同。欲識誕生王子父。鶴衝霄漢出銀籠。朝生曰。苦學論情世莫群。出來凡事已超倫。詩成五字三冬雪。筆落分毫四海云。萬卷積功彰聖代。一心忠孝輔明君。鹽梅不是生知得。金榜何勞顯至勛。末生曰。久棲巖壑用功夫。草榻柴扉守志孤。十載見聞心自委。一身冬夏衣縑無。澄凝含笑三秋思。清苦高名上哲圖。業就高科酬志極。比來臣相不當途。化生曰。傍分帝位為傳持。萬里山河佈政威。紅影日輪凝地獄。碧油風冷暑炎時。高低豈廢尊卑奉。五褲蘇途遠近知。妙印手持煙塞靜當陽那肯露纖機。內生曰。九重密處復何宣。掛弊由來顯妙傳。祇奉一人天地貴。從他諸道自分權。紫羅帳合君臣隔。黃閣簾垂禁制全。為汝方隅宮屬戀。遂將黃葉止啼錢。師居石霜山。二十年
【現代漢語翻譯】 現代漢語譯本 師父說：『火焰上無法停泊。還是回到清涼的世界去吧。』 有人問：『佛性如同虛空，是這樣嗎？』 師父說：『睡覺的時候就有，坐著的時候就沒有。』 有人問：『忘記收回一隻腳的時候，該怎麼辦？』 師父說：『不和你同在一個盤子里吃飯。』 有人問：『風生浪起的時候，該怎麼辦？』 師父說：『湖南城裡非常熱鬧，有人不願意過江西。』 有人問：『什麼是佛法的大意？』 師父說：『落花隨著流水而去。』 那人說：『其中的意旨是什麼？』 師父說：『修長的竹子引來清風。』 有人問：『什麼是塵劫（chen jie）[極長的時間]以來的事情？』 師父說：『冬天有，夏天沒有。』 師父讚頌洞山（Dongshan）[人名]五位禪法，王子誕生時說：『天生的尊貴血統本來就不是靠功勞得來的，德行與天地相合，孕育著隆盛的氣勢。從始至終都沒有雜種，分宮六宅不屬於其他宗派。上下和睦，陰陽調順，共同的氣息連線著枝條，器宇度量相同。想要認識誕生的王子的父親，就像鶴衝上雲霄，從銀色的籠子里出來。』 朝生時說：『勤苦學習，論及情理，世上沒有人能比得上。出來做事，凡事都已經超越了同輩。詩成五字，如同三冬的雪花，筆落分毫，如同四海的雲彩。萬般積累的功勞彰顯在聖明的時代，一心忠孝輔佐英明的君主。鹽梅的滋味不是生來就知道的，金榜題名又何須彰顯至高的功勛。』 末生時說：『長久地居住在巖石山谷，用功修行。草墊柴門，堅守志向，孤獨寂寞。十年來所見所聞，內心自己明白，一年四季，身上沒有穿過絲綢。澄澈凝定，含笑沉思，如同三秋的思緒，清貧刻苦的高尚名聲，被有智慧的人所稱道。事業成就，高中科舉，酬謝極高的志向，與近來的臣相不一樣。』 化生時說：『從帝位旁邊分出來，爲了傳承保持，萬里山河佈施政令，威嚴無比。紅色的影子，太陽的輪廓，凝聚在地獄，碧綠的油脂，風冷暑熱的時候。高低貴賤，難道會廢棄尊卑的禮節嗎？五褲（Wu ku）[地名]平坦的道路，遠近都知道。巧妙的印記，手持著，煙霧籠罩的邊塞安靜，當陽（Dangyang）[地名]怎麼肯顯露細微的玄機。』 內生時說：『九重深宮，還有什麼可以宣揚的呢？懸掛破舊的衣物，由來已久，彰顯著微妙的傳承。只侍奉一人，天地都顯得尊貴，任憑其他的道路，自己劃分權力。紫色的羅帳合攏，君臣之間有所隔閡，黃色的簾子垂下，禁制森嚴。爲了你們這些方隅宮屬所依戀的，於是拿來黃葉止啼的錢。』 師父居住在石霜山（Shishuang Mountain）[山名]，二十年。
【English Translation】 English version The master said, 'One cannot dwell on flames. It's better to return to the world of coolness.' Someone asked, 'Is Buddha-nature like emptiness?' The master said, 'It exists when lying down, but not when sitting.' Someone asked, 'What happens when one forgets to retract a foot?' The master said, 'I don't share the same plate with you.' Someone asked, 'What happens when the wind stirs and waves rise?' The master said, 'The city of Hunan is very noisy; some people are unwilling to cross Jiangxi.' Someone asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'Falling flowers follow the water.' The person said, 'What is the intention behind that?' The master said, 'Slender bamboos invite the breeze.' Someone asked, 'What are the matters from the kalpas (chen jie) [extremely long periods of time] of dust?' The master said, 'They exist in winter but not in summer.' The master praised Dongshan's (Dongshan) [person's name] Five Ranks, saying of the prince's birth: 'The natural noble lineage is not achieved through merit. Virtue aligns with heaven and earth, nurturing a flourishing power. From beginning to end, there is no mixed breed. Dividing palaces and six residences, it does not belong to other sects. Harmony above and concord below, yin and yang are in accord. The shared breath connects the branches, and their capacity is the same. If you want to know the father of the newborn prince, it is like a crane soaring into the sky, emerging from a silver cage.' Speaking of the birth of the vassal: 'Diligently studying and discussing emotions, no one in the world can compare. Coming forth to handle affairs, everything has already surpassed peers. Poems composed of five characters are like snowflakes in the three winter months, and the brushstrokes are like clouds over the four seas. Myriad accumulated merits are manifested in the enlightened era, and with one heart, loyalty and filial piety assist the wise ruler. The flavor of salt and plums is not known from birth, so why bother to display supreme merit on the golden list?' Speaking of the birth of the servant: 'Dwelling for a long time in rocky valleys, exerting effort in practice. A grass mat and a brushwood door, guarding one's aspirations in solitude. For ten years, what one has seen and heard is known to oneself. Throughout the year, one wears no silk garments. Clear and serene, containing a smile, like the thoughts of three autumns. The pure and austere, lofty reputation is praised by the wise. With the achievement of one's career and high examination success, one repays the utmost aspirations, unlike the ministers and chancellors of recent times.' Speaking of the birth of the transformation: 'Dividing the imperial throne to pass on and maintain, the myriad miles of mountains and rivers bestow political decrees with majesty. The red shadow, the outline of the sun, condenses in the lower realm. The green oil, the wind is cold, and the summer is hot. How can high and low abandon the etiquette of respect and inferiority? The smooth roads of Wuku (Wu ku) [place name] are known far and wide. The subtle seal, held in hand, the smoky frontier is quiet. How could Dangyang (Dangyang) [place name] be willing to reveal subtle secrets?' Speaking of the birth of the inner: 'In the innermost depths of the ninefold palace, what more can be proclaimed? Hanging tattered clothes, from ancient times, manifests the subtle transmission. Serving only one person, heaven and earth appear noble. Let other paths divide their own power. The purple silk curtains are closed, separating the ruler and his ministers. The yellow curtains hang down, and the prohibitions are strict. For you, the palace subordinates of this region are attached, so they take the yellow leaves to stop crying.' The master resided on Shishuang Mountain (Shishuang Mountain) [mountain name] for twenty years.
間。學眾有長坐不臥。屹若株杌。天下謂之枯木眾也。唐僖宗聞師道譽。賜紫衣。師牢辭不受。光啟四年。示疾告寂。葬于院之西北隅。謚普會大師。
潭州漸源仲興禪師
在道吾為侍者。因過茶與吾。吾提起盞曰。是邪是正。師叉手近前。自視吾。吾曰。邪則總邪。正則總正。師曰。某甲不恁么道。吾曰。汝作么生。師奪盞子提起曰。是邪是正。吾曰。汝不虛為吾侍者。師便禮拜。一日侍吾往檀越家弔慰。師撫棺曰。生邪死邪。吾曰生也不道。死也不道。師曰。為甚麼不道。吾曰不道不道。歸至中路。師曰。和尚今日須與某甲道。若不道打和尚去也。吾曰。打即任打。道即不道。師便打吾。歸院曰。汝宜離此去。恐知事得知不便。師乃禮辭隱於村院。經三年後。忽聞童子念觀音經。至應以比丘身得度者即現比丘身。忽然大省。遂焚香遙禮曰。信知。先師遺言終不虛發。自是我不會。卻怨先師。先師既沒。唯石霜是嫡嗣。必為證明。乃造石霜。霜見便問。離道吾後到甚處來。師曰。祇在村院寄足。霜曰。前來打先師因緣會也未。師起身進前曰。卻請和尚道一轉語。霜曰。不見道。生也不道。死也不道。師乃述在村院得底因緣。遂禮拜。石霜設齋懺悔。他日持鍬。復到石霜。於法堂上。從東過西。從西過東
【現代漢語翻譯】 現代漢語譯本： 間。學眾中有長時間端坐不臥的，像樹樁一樣。天下人稱他們為枯木眾。唐僖宗聽說了禪師的道行聲譽，賜予紫衣，禪師堅決推辭不接受。光啟四年，禪師示現疾病，告別世間。安葬在寺院的西北角。謚號為普會大師。
潭州漸源仲興禪師
在道吾禪師處做侍者。一次（仲興禪師）遞茶給道吾禪師，道吾禪師拿起茶盞說：『是邪是正？』仲興禪師叉手走上前，審視著道吾禪師。道吾禪師說：『邪就全部是邪，正就全部是正。』仲興禪師說：『我不是這麼說的。』道吾禪師說：『你怎麼樣說？』仲興禪師奪過茶盞，舉起來說：『是邪是正？』道吾禪師說：『你沒有白做我的侍者。』仲興禪師便禮拜。一天，仲興禪師侍奉道吾禪師去施主家弔唁慰問。仲興禪師撫摸著棺材說：『是生是死？』道吾禪師說：『說生也不對，說死也不對。』仲興禪師說：『為什麼不說？』道吾禪師說：『不說，不說。』回去的路上，仲興禪師說：『和尚今天必須告訴我，如果不說，我就要打和尚了。』道吾禪師說：『打就任你打，說就是不說。』仲興禪師就打了道吾禪師。回到寺院，道吾禪師說：『你應該離開這裡，恐怕被當家師知道了不方便。』仲興禪師於是告辭，隱居在村裡的寺院。三年後，忽然聽到童子唸誦觀音經，唸到『應以比丘身得度者，即現比丘身』。忽然大徹大悟，於是焚香遙拜說：『相信先師的遺言終究不會虛發，只是我不會意，反而埋怨先師。』先師已經去世，只有石霜禪師是嫡傳弟子，一定能為我證明。』於是去拜訪石霜禪師。石霜禪師見到他便問：『離開道吾禪師后，去了哪裡？』仲興禪師說：『只是在村裡的寺院落腳。』石霜禪師說：『先前打先師的因緣，領會了嗎？』仲興禪師起身向前說：『請和尚說一句轉語。』石霜禪師說：『不是說，說生也不對，說死也不對嗎？』仲興禪師於是敘述了在村裡寺院得到的因緣，然後禮拜。石霜禪師設齋懺悔。之後一天，仲興禪師拿著鍬，又來到石霜禪師處，在法堂上，從東邊走到西邊，從西邊走到東邊。
【English Translation】 English version: During the time, some monks would sit for long periods without lying down, appearing as stiff as tree stumps. People called them the '枯木眾' (Kūmù zhòng - withered wood assembly). Emperor Xizong of Tang heard of the master's virtuous reputation and bestowed a purple robe, which the master firmly declined. In the fourth year of Guangqi, he showed signs of illness and bid farewell to the world. He was buried in the northwest corner of the monastery. His posthumous title was '普會大師' (Pǔ huì dàshī - Great Master Puhui).
Chan Master Zhongxing of Jianyuan Monastery in Tanzhou
He was an attendant to Daowu. Once, when he offered tea to Daowu, Daowu picked up the cup and said, 'Is it right or wrong?' The master folded his hands and stepped forward, gazing at Daowu. Daowu said, 'If it's wrong, it's all wrong; if it's right, it's all right.' The master said, 'I don't say it like that.' Daowu said, 'How do you say it?' The master snatched the cup, raised it, and said, 'Is it right or wrong?' Daowu said, 'You are not an attendant for me in vain.' The master then bowed. One day, he attended Daowu to a donor's house for condolences. The master stroked the coffin and said, 'Is it life or death?' Daowu said, 'Saying it's life is not right, saying it's death is not right.' The master said, 'Why not say?' Daowu said, 'Not saying, not saying.' On the way back, the master said, 'Venerable, you must tell me today. If you don't tell me, I will hit you.' Daowu said, 'Hit as you please, but I won't say.' The master then hit Daowu. Returning to the monastery, Daowu said, 'You should leave here, lest the director of affairs finds out and it becomes inconvenient.' The master then bid farewell and hid in a village monastery. After three years, he suddenly heard a child reciting the Guanyin Sutra, reaching the line 'Those who should be saved by the body of a Bhikshu will be manifested in the body of a Bhikshu.' He suddenly had a great awakening, and then burned incense and bowed remotely, saying, 'I believe that the late master's words will not be in vain after all. It's just that I didn't understand, and instead blamed the late master.' Since the late master has passed away, only Shishuang is the legitimate successor, and he will surely prove it for me.' So he visited Shishuang. When Shishuang saw him, he asked, 'Where have you been since leaving Daowu?' The master said, 'I've only been staying at a village monastery.' Shishuang said, 'Have you understood the cause and condition of hitting the late master before?' The master got up and stepped forward, saying, 'Please, venerable, say a turning phrase.' Shishuang said, 'Didn't I say, saying it's life is not right, saying it's death is not right?' The master then recounted the cause and condition he had obtained in the village monastery, and then bowed. Shishuang set up a vegetarian feast to repent. The next day, holding a hoe, he came to Shishuang again, and in the Dharma hall, he walked from east to west, and from west to east.
。霜曰作么。師曰。覓先師靈骨。霜曰。洪波浩渺白浪滔天。覓甚先師靈骨。師曰。正好著力。霜曰。這裡針劄不入。著甚麼力。源持鍬肩上便出。(太原孚上座代云。先師靈骨猶在)師后住漸源。一日在紙帳內坐。有僧來撥開帳曰。不審。師以目視之。良久曰。會么。曰不會。師曰。七佛已前事。為甚麼不會。僧舉似石霜。霜曰。如人解射箭不虛發。一日寶蓋和尚來訪。師便捲起簾子。在方丈內坐。蓋一見乃下卻簾。便歸客位。師令侍者傳語。長老遠來不易。猶隔津在。蓋擒住侍者與一掌。者曰。不用打某甲。有堂頭和尚在。蓋曰。為有堂頭老漢。所以打你。者回舉似師。師曰。猶隔津在。
淥清禪師
僧問。不落道吾機。請師道。師曰。庭前紅莧樹。生葉不生華。僧良久。師曰會么。曰不會。師曰。正是道吾機。因甚麼不會。僧禮拜。師打曰。須是老僧打你始得。問如何是無相。師曰。山青水綠。僧參師以目視之。僧曰。是個機關於某甲分上用不著。師彈指三下。僧繞禪床一匝。依位立。師曰。參堂去。僧始出。師便喝。僧卻以目視之。師曰。灼然用不著。僧禮拜。
靈巖晟禪師法嗣
𣵠州杏山鑒洪禪師
臨濟問。如何是露地白牛。師曰。吽吽。濟曰。啞卻杏山口。師曰。老兄作
【現代漢語翻譯】 現代漢語譯本 霜（Shuang，人名）問：『作么？』（Zuome，做什麼？） 師（指禪師）說：『覓先師靈骨。』（Mi xianshi linggu，尋找先師的靈骨。） 霜（Shuang）說：『洪波浩渺白浪滔天，覓甚先師靈骨？』（Hongbo haomiao bailang taotian, mi shen xianshi linggu?，洪大的波濤浩瀚無邊，白色的浪花衝向天空，尋找什麼先師的靈骨？） 師（指禪師）說：『正好著力。』（Zheng hao zhuoli，正好可以著力。） 霜（Shuang）說：『這裡針劄不入，著甚麼力？』（Zheli zhen zha bu ru, zhuo shenme li?，這裡連針都插不進去，著什麼力？） 源（Yuan，人名）拿著鍬扛在肩上就出去了。（Yuan nazhe qiao kang zai jianshang jiu chuqu le.） (太原孚上座（Taiyuan Fu shangzuo，人名）代替他說：『先師靈骨猶在。』（Xianshi linggu you zai，先師的靈骨還在。）) 師（指禪師）後來住在漸源（Jianyuan，地名）。一天在紙帳內坐著，有僧人來撥開帳子說：『不審。』（Bushen，冒昧了。） 師（指禪師）用眼睛看著他，良久說：『會么？』（Hui me?，會嗎？） 僧人說：『不會。』（Buhui，不會。） 師（指禪師）說：『七佛已前事，為甚麼不會？』（Qi fo yiqian shi, wei shenme bu hui?，七佛以前的事情，為什麼不會？） 僧人把這件事告訴了石霜（Shishuang，人名）。霜（Shuang）說：『如人解射箭不虛發。』（Ru ren jie shejian bu xu fa，就像人懂得射箭，不會虛發。） 一天寶蓋和尚（Baogai heshang，人名）來拜訪，師（指禪師）就捲起簾子，在方丈內坐著。 寶蓋（Baogai）一見就放下簾子，回到客位。師（指禪師）讓侍者傳話說：『長老遠來不易，猶隔津在。』（Zhanglao yuanlai bu yi, you ge jin zai，長老遠道而來不容易，還隔著渡口。） 寶蓋（Baogai）擒住侍者打了一掌。侍者說：『不用打我，有堂頭和尚在。』（Buyong da moujia, you tangtou heshang zai，不用打我，有住持和尚在。） 寶蓋（Baogai）說：『為有堂頭老漢，所以打你。』（Wei you tangtou laohan, suoyi da ni，正因為有住持老漢，所以打你。） 侍者回去告訴了師（指禪師）。師（指禪師）說：『猶隔津在。』（You ge jin zai，還隔著渡口。） 淥清禪師（Luqing Chanshi，人名） 僧人問：『不落道吾機，請師道。』（Bu luo Daowu ji, qing shi dao，不落入道吾的機鋒，請禪師說。） 師（指禪師）說：『庭前紅莧樹，生葉不生華。』（Tingqian hongxianshu, sheng ye bu sheng hua，庭前的紅莧樹，只長葉子不開花。） 僧人沉默良久。師（指禪師）說：『會么？』（Hui me?，會嗎？） 僧人說：『不會。』（Buhui，不會。） 師（指禪師）說：『正是道吾機，因甚麼不會？』（Zheng shi Daowu ji, yin shenme bu hui?，這正是道吾的機鋒，為什麼不會？） 僧人禮拜。師（指禪師）打他說：『須是老僧打你始得。』（Xu shi laoseng da ni shide，必須老僧打你才行。） 問：『如何是無相？』（Ruhe shi wuxiang?，什麼是無相？） 師（指禪師）說：『山青水綠。』（Shan qingshui lu，山青水綠。） 僧人蔘拜禪師，用眼睛看著他。僧人說：『是個機關於某甲分上用不著。』（Shi ge jiguan yu moujia fenshang yong bu zhao，這是個機關，在我這裡用不著。） 師（指禪師）彈指三下。僧人繞禪床一圈，回到原來的位置站立。師（指禪師）說：『參堂去。』（Cantang qu，去參堂吧。） 僧人剛要出去，師（指禪師）就喝了一聲。僧人又用眼睛看著他。師（指禪師）說：『灼然用不著。』（Zhuoran yong bu zhao，確實用不著。） 僧人禮拜。 靈巖晟禪師法嗣（Lingyan Sheng Chanshi fasi，人名） 𣵠州杏山鑒洪禪師（Qi Zhou Xingshan Jianhong Chanshi，人名） 臨濟（Linji，人名）問：『如何是露地白牛？』（Ruhe shi ludi bai niu?，什麼是露地白牛？） 師（指禪師）說：『吽吽。』（Hong hong，哞哞。） 臨濟（Linji）說：『啞卻杏山口。』（Ya que Xingshan kou，堵住杏山的嘴。） 師（指禪師）說：『老兄作』（Laoxiong zuo，老兄作）
【English Translation】 English version Shuang (Shuang, a name) asked: 'Zuome?' (Zuome, What to do?) The Master (referring to the Zen master) said: 'Mi xianshi linggu.' (Mi xianshi linggu, Seeking the spiritual bones of the late master.) Shuang (Shuang) said: 'Hongbo haomiao bailang taotian, mi shen xianshi linggu?' (Hongbo haomiao bailang taotian, mi shen xianshi linggu?, The vast waves are boundless, and the white waves soar to the sky. What are you seeking for the spiritual bones of the late master?) The Master (referring to the Zen master) said: 'Zheng hao zhuoli.' (Zheng hao zhuoli, It's a good time to exert effort.) Shuang (Shuang) said: 'Zheli zhen zha bu ru, zhuo shenme li?' (Zheli zhen zha bu ru, zhuo shenme li?, Even needles cannot be inserted here, what effort can be exerted?) Yuan (Yuan, a name) carried the shovel on his shoulder and left. (Yuan nazhe qiao kang zai jianshang jiu chuqu le.) (The Venerable Fu of Taiyuan (Taiyuan Fu shangzuo, a name) said on his behalf: 'Xianshi linggu you zai.' (Xianshi linggu you zai, The spiritual bones of the late master are still here.)) The Master (referring to the Zen master) later lived in Jianyuan (Jianyuan, a place name). One day, he was sitting inside a paper tent when a monk came and opened the tent, saying: 'Bushen.' (Bushen, Excuse me for the intrusion.) The Master (referring to the Zen master) looked at him and said after a long time: 'Hui me?' (Hui me?, Do you understand?) The monk said: 'Buhui.' (Buhui, I don't understand.) The Master (referring to the Zen master) said: 'Qi fo yiqian shi, wei shenme bu hui?' (Qi fo yiqian shi, wei shenme bu hui?, The matter before the Seven Buddhas, why don't you understand?) The monk told Shishuang (Shishuang, a name) about this. Shuang (Shuang) said: 'Ru ren jie shejian bu xu fa.' (Ru ren jie shejian bu xu fa, It's like a person who knows how to shoot arrows and never misses.) One day, the Monk Baogai (Baogai heshang, a name) came to visit, and the Master (referring to the Zen master) rolled up the curtain and sat in the abbot's room. As soon as Baogai (Baogai) saw this, he lowered the curtain and returned to the guest seat. The Master (referring to the Zen master) asked the attendant to convey the message: 'Zhanglao yuanlai bu yi, you ge jin zai.' (Zhanglao yuanlai bu yi, you ge jin zai, Elder, it is not easy to come from afar, you are still separated by a ferry.) Baogai (Baogai) grabbed the attendant and slapped him. The attendant said: 'Buyong da moujia, you tangtou heshang zai.' (Buyong da moujia, you tangtou heshang zai, Don't hit me, there is an abbot here.) Baogai (Baogai) said: 'Wei you tangtou laohan, suoyi da ni.' (Wei you tangtou laohan, suoyi da ni, Precisely because there is an old abbot, I hit you.) The attendant went back and told the Master (referring to the Zen master). The Master (referring to the Zen master) said: 'You ge jin zai.' (You ge jin zai, Still separated by a ferry.) Zen Master Luqing (Luqing Chanshi, a name) A monk asked: 'Bu luo Daowu ji, qing shi dao.' (Bu luo Daowu ji, qing shi dao, Without falling into the trap of Daowu's wit, please tell us, Master.) The Master (referring to the Zen master) said: 'Tingqian hongxianshu, sheng ye bu sheng hua.' (Tingqian hongxianshu, sheng ye bu sheng hua, The red amaranth in front of the courtyard, it grows leaves but does not bloom.) The monk was silent for a long time. The Master (referring to the Zen master) said: 'Hui me?' (Hui me?, Do you understand?) The monk said: 'Buhui.' (Buhui, I don't understand.) The Master (referring to the Zen master) said: 'Zheng shi Daowu ji, yin shenme bu hui?' (Zheng shi Daowu ji, yin shenme bu hui?, This is precisely Daowu's wit, why don't you understand?) The monk bowed. The Master (referring to the Zen master) hit him and said: 'Xu shi laoseng da ni shide.' (Xu shi laoseng da ni shide, It must be the old monk who hits you for you to understand.) Asked: 'Ruhe shi wuxiang?' (Ruhe shi wuxiang?, What is no-form?) The Master (referring to the Zen master) said: 'Shan qingshui lu.' (Shan qingshui lu, Green mountains and green waters.) The monk paid homage to the Zen master, looking at him with his eyes. The monk said: 'Shi ge jiguan yu moujia fenshang yong bu zhao.' (Shi ge jiguan yu moujia fenshang yong bu zhao, This is a trick, it is useless to me.) The Master (referring to the Zen master) snapped his fingers three times. The monk circled the Zen bed once and stood in his original position. The Master (referring to the Zen master) said: 'Cantang qu.' (Cantang qu, Go to the meditation hall.) As soon as the monk was about to leave, the Master (referring to the Zen master) shouted. The monk looked at him again with his eyes. The Master (referring to the Zen master) said: 'Zhuoran yong bu zhao.' (Zhuoran yong bu zhao, Indeed useless.) The monk bowed. Dharma Successor of Zen Master Lingyan Sheng (Lingyan Sheng Chanshi fasi, a name) Zen Master Jianhong of Xingshan in Qi Prefecture (Qi Zhou Xingshan Jianhong Chanshi, a name) Linji (Linji, a name) asked: 'Ruhe shi ludi bai niu?' (Ruhe shi ludi bai niu?, What is a white ox in the open field?) The Master (referring to the Zen master) said: 'Hong hong.' (Hong hong, Moo moo.) Linji (Linji) said: 'Ya que Xingshan kou.' (Ya que Xingshan kou, Shut up the mouth of Xingshan.) The Master (referring to the Zen master) said: 'Laoxiong zuo' (Laoxiong zuo, Old brother do)
么生。濟曰。這畜生。師便休。示滅后茶毗。收五色舍利。建塔。
潭州神山僧密禪師
師在南泉打羅次。泉問。作甚麼。師曰打羅。曰手打腳打。師曰。卻請和尚道。泉曰。分明記取。向後遇明眼作家。但恁么舉似。(云巖代云。無手腳者始解打)師與洞山渡水。山曰。莫錯下腳。師曰。錯即過不得也。山曰。不錯底事作么生。師曰。共長老過水。一日與洞山鋤茶園。山擲下钁頭曰。我今日一點氣力也無。師曰。若無氣力。爭解恁么道。山曰。汝將謂有氣力底是。裴大夫問僧。供養佛。佛還吃否。僧曰。如大夫祭家神。大夫舉似云巖。巖曰。這僧未出家在。曰和尚又如何。巖曰。有幾般飯食。但一時下來。巖卻問師。一時下來又作么生。師曰。合取缽盂。巖肯之。問一地不見二地時如何。師曰。汝莫錯否。汝是何地。問生死事乞師一言。師曰。汝何時死去來。曰某甲不會。請師說。師曰。不會。須死一場始得。師與洞山行次。忽見白兔走過。師曰。俊哉。洞曰。作么生。師曰。大似白衣拜相。洞曰。老老大大作這個說話。師曰。你作么生。洞曰。積代簪纓暫時落魄。師把針次。洞山問曰。作甚麼。師曰把針。洞曰。把針事作么生。師曰。針針相似。洞曰。二十年同行。作這個語話。豈有與么工夫。師曰
【現代漢語翻譯】 現代漢語譯本 么生（是什麼）。濟（溈山靈佑，溈仰宗創始人）曰：『這畜生。』師（神山僧密禪師）便休（停止）。示滅后茶毗（火化）。收五色舍利（佛教聖物，高僧火化後遺留的結晶體）。建塔。
潭州神山僧密禪師
師在南泉（南泉普愿禪師）打羅次（正在打水的時候）。泉問：『作甚麼（做什麼）？』師曰：『打羅（打水）。』曰：『手打腳打（是用手打還是用腳打）？』師曰：『卻請和尚道（請和尚您來說）。』泉曰：『分明記取（要清楚地記住）。向後遇明眼作家（以後遇到有見地的禪者），但恁么舉似（就這樣告訴他）。』（云巖（云巖曇晟禪師）代云：『無手腳者始解打（沒有手腳的人才真正懂得如何打水）。』）師與洞山（洞山良價禪師，曹洞宗創始人）渡水。山曰：『莫錯下腳（不要走錯路）。』師曰：『錯即過不得也（走錯了就過不去了）。』山曰：『不錯底事作么生（不錯的話又如何）？』師曰：『共長老過水（和長老一起過河）。』一日與洞山鋤茶園。山擲下钁頭（放下鋤頭）曰：『我今日一點氣力也無（我今天一點力氣也沒有）。』師曰：『若無氣力，爭解恁么道（如果沒有力氣，怎麼能說出這樣的話）？』山曰：『汝將謂有氣力底是（你以為有氣氣力就是對的嗎）？』裴大夫問僧：『供養佛，佛還吃否（供養佛，佛會吃嗎）？』僧曰：『如大夫祭家神（就像大夫您祭拜家神一樣）。』大夫舉似云巖。巖曰：『這僧未出家在（這個僧人還沒出家吧）。』曰：『和尚又如何（和尚您怎麼說）？』巖曰：『有幾般飯食，但一時下來（有什麼飯菜，都一起端上來）。』巖卻問師：『一時下來又作么生（一起端上來又怎麼樣）？』師曰：『合取缽盂（合上缽盂）。』巖肯之（認可了他的回答）。問：『一地不見二地時如何（當一個境界看不到另一個境界時會怎麼樣）？』師曰：『汝莫錯否（你沒弄錯吧）？汝是何地（你是什麼境界）？』問：『生死事乞師一言（請您用一句話來說明生死之事）。』師曰：『汝何時死去來（你什麼時候死過又活過來）？』曰：『某甲不會（我不知道）。請師說。』師曰：『不會，須死一場始得（不知道，必須死一次才能明白）。』師與洞山行次（走在路上），忽見白兔走過。師曰：『俊哉（真快啊）！』洞曰：『作么生（怎麼說）？』師曰：『大似白衣拜相（很像平民拜見宰相）。』洞曰：『老老大大作這個說話（年紀這麼大了還說這種話）。』師曰：『你作么生（你怎麼說）？』洞曰：『積代簪纓暫時落魄（世代為官的人家暫時沒落了）。』師把針次（正在拿著針），洞山問曰：『作甚麼（做什麼）？』師曰：『把針（拿著針）。』洞曰：『把針事作么生（拿著針做什麼）？』師曰：『針針相似（每一針都一樣）。』洞曰：『二十年同行，作這個語話（同行二十年，還說這種話）。豈有與么工夫（哪有這樣的功夫）？』師曰：
【English Translation】 English version What is it? Ji (Weishan Lingyou, founder of the Weiyang school) said, 'This animal.' The Master (Zen Master Sengmi of Mount Shen in Tanzhou) then stopped. After his death, he was cremated, and five-colored sharira (Buddhist relics, crystallized remains of eminent monks after cremation) were collected. A pagoda was built.
Zen Master Sengmi of Mount Shen in Tanzhou
The Master was drawing water at Nanquan (Zen Master Nanquan Puyuan). Nanquan asked, 'What are you doing?' The Master said, 'Drawing water.' Nanquan said, 'Are you using your hands or your feet?' The Master said, 'Please, Master, tell me.' Nanquan said, 'Remember this clearly. In the future, if you meet a discerning practitioner, just tell them this.' (Yunyan (Zen Master Yunyan Tansheng) said on his behalf, 'Only those without hands and feet truly know how to draw water.') The Master was crossing a river with Dongshan (Zen Master Dongshan Liangjie, founder of the Caodong school). Dongshan said, 'Don't misstep.' The Master said, 'If I misstep, I won't be able to cross.' Dongshan said, 'What about not misstepping?' The Master said, 'Crossing the river with the Elder.' One day, he was hoeing a tea garden with Dongshan. Dongshan threw down his hoe and said, 'I have no strength today.' The Master said, 'If you have no strength, how can you say such a thing?' Dongshan said, 'Do you think having strength is the right thing?' A high official Pei asked a monk, 'If we make offerings to the Buddha, does the Buddha eat?' The monk said, 'It's like when you, sir, make offerings to your family gods.' The official told Yunyan about this. Yunyan said, 'This monk hasn't left home yet.' The official asked, 'What would you say, Master?' Yunyan said, 'Whatever food there is, just bring it all at once.' Yunyan then asked the Master, 'What about bringing it all at once?' The Master said, 'Close the bowl.' Yunyan approved of his answer. He asked, 'What happens when one realm doesn't see another realm?' The Master said, 'Are you mistaken? What realm are you in?' He asked, 'I beg the Master for a word on the matter of life and death.' The Master said, 'When did you die and come back to life?' He said, 'I don't know. Please tell me, Master.' The Master said, 'If you don't know, you must die once to understand.' The Master was walking with Dongshan when they suddenly saw a white rabbit run by. The Master said, 'How swift!' Dongshan said, 'What do you mean?' The Master said, 'It's like a commoner paying respects to a prime minister.' Dongshan said, 'You're so old, saying such things.' The Master said, 'What would you say?' Dongshan said, 'A family of officials for generations is temporarily down on their luck.' The Master was holding a needle when Dongshan asked, 'What are you doing?' The Master said, 'Holding a needle.' Dongshan said, 'What are you doing with the needle?' The Master said, 'Each stitch is the same.' Dongshan said, 'We've been together for twenty years, and you say such things. How can there be such effort?' The Master said:
。長老又作么生。洞曰。如大地火發底道理。師問洞山。智識所通。莫不游踐徑截處。乞師一言。洞曰。師伯意何得取功。師因斯頓覺。下語非常。后與洞山。過獨木橋。洞先過了。拈起木橋曰。過來。師喚價阇黎。洞乃放下橋木。
幽溪和尚
僧問。大用現前。不存軌則時如何。師起繞禪床。一匝而坐。僧擬進語。師與一蹋。僧歸位而立。師曰。汝恁么。我不恁么。汝不恁么。我卻恁么。僧再擬進語。師又與一蹋曰。三十年後。吾道大行。問如何是祖師禪。師曰。泥牛步步出人前。問處處該不得時如何。師曰。夜半石人無影像。縱橫不辨往來源。
船子誠禪師法嗣
澧州夾山善會禪師
廣州廖氏子。幼歲出家。依年受戒。聽習經論。該練三學。出住潤州鶴林。因道吾勸發。往見船子。由是師資道契。微朕不留。(語見船子章)恭稟遺命。遁世忘機。尋以學者交湊。廬室星布。曉夕參依。咸通庚寅。海眾卜于夾山。遂成院宇。上堂。有祖以來。時人錯會相承至今。以佛祖言句為人師範。若或如此。卻成狂人無智人去。他祇指示汝。無法本是道。道無一法。無佛可成。無道可得。無法可取。無法可舍。所以老僧道。目前無法。意在目前。他不是目前法。若向佛祖邊學。此人未具眼在。何
【現代漢語翻譯】 現代漢語譯本：長老又是怎麼樣的呢？洞山（Dongshan，禪師名）說：『就像大地突然燃起大火的道理一樣。』禪師問洞山：『智慧知識所通達的地方，莫不是遊歷踐行那條最直接的路徑嗎？請老師說一句。』洞山說：『師伯（Shibo，對同門師兄的尊稱）的意圖怎麼能求得功利呢？』禪師因此立刻醒悟，說出的話非常不尋常。後來與洞山一起過獨木橋，洞山先過去了，拿起木橋說：『過來。』禪師叫道：『價阇黎（Jia Sheli，對僧人的尊稱）。』洞山於是放下橋木。
幽溪和尚（Youxi Heshang，禪師名）
有僧人問：『大用現前，不遵循常規法則時，該如何是好？』禪師起身繞禪床一圈而坐。僧人想要進一步說話，禪師就踢了他一腳。僧人回到自己的位置站立。禪師說：『你這樣，我不這樣。你不這樣，我卻這樣。』僧人再次想要進一步說話，禪師又踢了他一腳說：『三十年後，我的道將會大行於世。』問：『什麼是祖師禪？』禪師說：『泥牛一步一步走在人前。』問：『處處都不能契合時，該如何是好？』禪師說：『夜半石人沒有影像，縱橫交錯無法分辨來去的源頭。』
船子誠禪師（Chuanzi Cheng Chanshi，禪師名）法嗣
澧州夾山善會禪師（Lizhou Jiashan Shanhui Chanshi，禪師名）
是廣州廖氏的兒子，從小出家，按照年齡受戒，聽習經論，精通戒、定、慧三學。後來住在潤州鶴林，因為道吾（Daowu，禪師名）的勸導，前去拜見船子（Chuanzi，禪師名），從此師徒之間道義相合，即使細微的跡象也不保留。（話語見船子章）恭敬地接受船子的遺命，遁世忘機。不久因為前來學習的人聚集，茅屋禪房星羅棋佈，早晚都來參拜依靠。咸通庚寅年，眾多僧人在夾山占卜，於是建成了寺院。禪師上堂說法：『自從有祖師以來，世人錯誤理解，相互承襲至今，把佛祖的言語作為人的師範。如果這樣，就成了狂人而沒有智慧的人了。』他只是指示你們，無法的根本就是道，道沒有一法，沒有佛可以成，沒有道可以得，沒有法可以取，沒有法可以舍。所以老僧說，『目前沒有法，意在目前。』他不是目前的法。如果向佛祖那裡學習，這個人還沒有具備慧眼。
【English Translation】 English version: What about the Elder? Dongshan (Dongshan, name of a Zen master) said: 'It's like the principle of a great fire erupting from the earth.' The master asked Dongshan: 'Isn't the place where wisdom and knowledge reach the direct path that is traveled and practiced? I beg the teacher to say a word.' Dongshan said: 'How can Shibo's (Shibo, a respectful term for a senior fellow disciple) intention seek merit?' The master immediately awakened because of this and spoke extraordinarily. Later, he crossed a single-plank bridge with Dongshan. Dongshan crossed first, picked up the wooden bridge, and said, 'Come over.' The master called out: 'Jia Sheli (Jia Sheli, a respectful term for a monk).' Dongshan then put down the bridge.
Youxi Heshang (Youxi Heshang, name of a Zen master)
A monk asked: 'When great function manifests and does not adhere to rules, what should be done?' The master got up, circled the meditation bed once, and sat down. The monk intended to speak further, but the master kicked him. The monk returned to his position and stood. The master said: 'You are like this, I am not like this. You are not like this, but I am like this.' The monk intended to speak further again, and the master kicked him again, saying: 'Thirty years later, my Dao will greatly flourish in the world.' Asked: 'What is Patriarchal Zen?' The master said: 'The clay ox walks ahead of people step by step.' Asked: 'What should be done when it cannot be fitted everywhere?' The master said: 'The stone man has no shadow in the middle of the night, and it is impossible to distinguish the source of coming and going.'
Successor of Zen Master Chuanzi Cheng (Chuanzi Cheng Chanshi, name of a Zen master)
Zen Master Shanhui of Jiashan in Lizhou (Lizhou Jiashan Shanhui Chanshi, name of a Zen master)
He was the son of the Liao family in Guangzhou. He became a monk at a young age, received precepts according to his age, listened to and studied scriptures and treatises, and was proficient in the three studies of precepts, concentration, and wisdom. Later, he lived in Helin in Runzhou. Because of Daowu's (Daowu, name of a Zen master) encouragement, he went to see Chuanzi (Chuanzi, name of a Zen master). From then on, the master and disciple were in harmony in the Dao, and even the slightest traces were not retained. (The words are in the Chuanzi chapter.) Respectfully accepting Chuanzi's last words, he escaped from the world and forgot opportunities. Soon, because the people who came to study gathered, the thatched huts and meditation rooms were scattered like stars, and they came to pay homage and rely on him morning and evening. In the year Gengyin of Xiantong, many monks divined at Jiashan, and thus the monastery was built. The Zen master ascended the hall and said: 'Since there have been patriarchs, people have misunderstood and inherited each other to this day, taking the words of the Buddhas and patriarchs as the model for people. If this is the case, then they become madmen without wise men.' He only instructs you that the root of no-dharma is the Dao, and the Dao has no dharma. There is no Buddha to be attained, no Dao to be obtained, no dharma to be taken, and no dharma to be abandoned. Therefore, the old monk says, 'There is no dharma at present, and the intention is at present.' He is not the present dharma. If you learn from the Buddhas and patriarchs, this person does not yet have the eye of wisdom.
故。皆屬所依不得自在。本祗為生死茫茫識性無自由分。千里萬里。求善知識。須具正眼。永脫虛謬之見。定取目前生死。為復實有。為復實無。若有人定得。許汝出頭。上根之人。言下明道。中下根器。波波浪走。何不向生死中定當取。何處更疑佛疑祖。替汝生死有智人笑汝。汝若不會。更聽一頌。勞持生死法。唯向佛邊求。目前迷正理。撥火覓浮漚。僧問。從上立祖意教意。和尚為甚麼卻言無。師曰。三年不吃飯。目前無饑人。曰既是無饑人。某甲為甚麼不悟。師曰。祇為悟迷卻阇黎。復示偈曰。明明無悟法。悟法卻迷人。長腳兩舒睡。無偽亦無真。問十二分教。及祖意。和尚為甚麼不許人問。師曰。是老僧坐具。曰和尚以何法示人。師曰。虛空無掛針之路。子虛徒捻線之功。又曰會么。曰不會。師曰。金粟之苗裔。舍利之真身。罔象之玄談。是野狐之窟宅。上堂。不知天曉。悟不由師。龍門躍鱗。不墮漁人之手。但意不寄私緣。舌不親玄旨。正好知音。此名俱生話。若向玄旨疑去。賺殺阇黎。困魚止濼。鈍鳥棲蘆。雲水非阇黎。阇黎非雲水。老僧于雲水而得自在。阇黎又作么生。西川座主。罷講遍參。到襄州華嚴和尚處。問曰。祖意教意是同是別。嚴曰。如車二輪。如鳥二翼。主曰。將為禪門別有長處。元來無
【現代漢語翻譯】 因此，一切都屬於所依賴的事物，無法獲得自在。原本只是因為生死茫茫，識性沒有自由的部分。千里萬里地尋求善知識，必須具備正眼，永遠擺脫虛謬的見解，確定眼前的生死，究竟是真實存在，還是真實不存在。如果有人能夠確定，就允許你出人頭地。上等根器的人，當下就能明白道理。中下等根器的人，隨波逐流。為什麼不向生死中確定呢？還在哪裡懷疑佛，懷疑祖師？代替你生死，有智慧的人會嘲笑你。如果你不明白，再聽一首偈子：『徒勞地執持生死之法，只向佛那裡尋求。眼前迷惑了正確的道理，如同在撥開火焰尋找水泡。』 有僧人問：『從上以來，祖師立教的意旨是什麼？』和尚為什麼卻說沒有？師父說：『三年不吃飯，眼前沒有飢餓的人。』僧人說：『既然沒有飢餓的人，為什麼我不能領悟？』師父說：『只因爲領悟迷惑了你。』 又開示偈子說：『明明沒有可悟的法，悟法反而迷惑人。長長地伸開雙腿睡覺，沒有虛偽也沒有真實。』 有人問：『十二分教以及祖師的意旨，和尚為什麼不允許人問？』師父說：『這是老僧的坐具。』僧人問：『和尚用什麼法來開示人？』師父說：『虛空中沒有掛針的路，你只是徒勞地做捻線的功夫。』又問：『會了嗎？』僧人說：『不會。』師父說：『金粟如來的苗裔，舍利弗的真身，罔象的玄談，都是野狐的巢穴。』 上堂說法時說：『不知道天亮，領悟不由老師。龍門躍過的魚，不會落入漁夫的手中。只要心意不寄託于私人的緣分，口舌不親近玄妙的旨意，正好可以找到知音，這叫做俱生話。如果向玄妙的旨意去懷疑，就會被你所欺騙。睏倦的魚停留在淺水洼里，遲鈍的鳥棲息在蘆葦中。雲水不是你，你也不是雲水。老僧在雲水中得到自在，你又怎麼樣呢？』 西川的一位座主，停止講經，到處參訪，到了襄州華嚴和尚那裡，問道：『祖師的意旨和教義是相同還是不同？』華嚴和尚說：『如同車子的兩個輪子，如同鳥的兩隻翅膀。』座主說：『我以為禪門別有長處，原來沒有什麼特別的。』
【English Translation】 Therefore, all are subject to what they depend on and cannot be free. Originally, it is because of the vastness of birth and death that the nature of consciousness has no freedom. Seeking good teachers from afar requires having the 'right eye' (correct view), to be forever free from false and erroneous views, and to determine whether the present birth and death are truly existent or truly non-existent. If someone can determine this, you will be allowed to stand out. People of superior capacity understand the truth immediately upon hearing it. People of medium and inferior capacity drift along with the waves. Why not determine this within birth and death? Where else do you doubt the Buddha or the Patriarchs? Those with wisdom will laugh at you for letting others take your birth and death for you. If you don't understand, listen to another verse: 'Laboriously holding onto the methods of birth and death, only seeking from the Buddha. The correct principle is obscured before your eyes, like searching for bubbles by stirring the fire.' A monk asked: 'What is the intention of the Patriarchs in establishing the teachings from the beginning?' Why does the Abbot say there is none? The Master said: 'Not eating for three years, there is no hungry person before my eyes.' The monk said: 'Since there is no hungry person, why can't I awaken?' The Master said: 'Only because awakening has confused you.' He further revealed a verse, saying: 'Clearly there is no method to awaken to, awakening to a method confuses people. Stretching out both legs to sleep, there is neither falsity nor truth.' Someone asked: 'The twelve divisions of the teachings and the Patriarch's intention, why does the Abbot not allow people to ask about them?' The Master said: 'This is the old monk's sitting cloth.' The monk asked: 'What Dharma does the Abbot use to instruct people?' The Master said: 'In emptiness, there is no path for hanging a needle; you are merely doing the work of twisting thread in vain.' He then asked: 'Do you understand?' The monk said: 'I do not understand.' The Master said: 'The descendants of the Golden Millet Buddha (Kasyapa Buddha), the true body of Sariputra (one of the Buddha's chief disciples), the profound discussions of Wangxiang (a mythical being), are all the dens of wild foxes.' Ascending the Dharma hall, he said: 'Not knowing when it dawns, enlightenment does not depend on a teacher. The fish that leaps over the Dragon Gate (a metaphor for success) will not fall into the hands of fishermen. As long as the mind does not rely on personal attachments, and the tongue does not cling to mysterious meanings, it is good to find a kindred spirit; this is called 'co-arising speech'. If you go to doubt the mysterious meaning, you will be deceived. A trapped fish stops in a puddle, a dull bird perches in the reeds. Clouds and water are not you, and you are not clouds and water. The old monk obtains freedom in the clouds and water; what about you?' A lecturer from Xichuan, having stopped lecturing and traveled everywhere to study, arrived at the place of Abbot Huayan of Xiangzhou and asked: 'Are the Patriarch's intention and the teachings the same or different?' Abbot Huayan said: 'Like the two wheels of a cart, like the two wings of a bird.' The lecturer said: 'I thought the Chan school had something special, but originally there is nothing special.'
。遂歸蜀。后聞師道播諸方。令小師持此語問。師曰。雕砂無鏤玉之談。結草乖道人之意。主聞舉遙禮曰。元來禪門中別有長處。上堂。聞中生解。意下丹青。目前即美。久蘊成病。青山與白雲。從來不相到。機絲不掛梭頭事。文彩縱橫意自殊。嘉祥一路智者知疏。瑞草無根。賢者不貴。問如何是道。師曰。太陽溢目。萬里不掛片云。曰不會。師曰。清清之水。游魚自迷。問如何是本。師曰。飲水不迷源。問古人布發掩泥。當爲何事。師曰。九烏射盡。一翳猶存。一箭墮地。天下黯黑。問祖意教意是同是別。師曰。風吹荷葉滿池青。十里行人較一程。問撥塵見佛時如何。師曰。直須揮劍。若不揮劍。漁父棲巢。僧后問石霜。撥塵見佛時如何。霜曰。渠無國土。甚處逢渠。僧回舉似師。師上堂。舉了乃曰。門庭施設。不如老僧。入理深談。猶較石霜百步。問兩鏡相照時如何。師曰。蚌呈無價寶。龍吐腹中珠。問如何是寂默中事。師曰。寢殿無人。師喫茶了。自烹一碗。過與侍者。者擬接。師乃縮手曰。是甚麼。者無對。座主問。若是教意。某甲即不疑。祇如禪門中事如何。師曰。老僧祇解變生為熟。問如何是實際之理。師曰。石上無根樹。山含不動云。問如何是出窟師子。師曰。虛空無影像。足下野云生。師在溈山作典
【現代漢語翻譯】 現代漢語譯本 於是（他）回到了蜀地。後來聽聞石霜楚圓禪師的道風傳遍四方，（他）讓小沙彌拿著這些話去請教。石霜禪師說：『雕琢沙子，沒有雕刻玉石的說法；用草打結，違背了修行人的本意。』（主事者）聽了（小沙彌）轉述，遙遙作禮說：『原來禪門中別有長處。』 （石霜禪師）上堂說法：『在聽聞中產生理解，用意念描繪丹青，眼前即是美好，長久積蓄就會成為病患。青山與白雲，從來不會相互到達。機絲不掛在梭頭上，文采縱橫，意境自然不同。嘉祥大師一路的見解，智者也知道其中有疏漏。瑞草沒有根，賢者不看重。』 有人問：『如何是道？』石霜禪師說：『太陽光芒四射，萬里晴空沒有一絲雲彩。』 （那人）說：『我不會。』石霜禪師說：『清澈的水中，游魚自己迷失了方向。』 問：『如何是本源？』石霜禪師說：『飲水時不要忘記水的源頭。』 問：『古人鋪散頭髮掩蓋泥土，應當是爲了什麼事？』石霜禪師說：『九個太陽都被射盡了，還剩下一絲陰影。一支箭掉在地上，天下就一片黑暗。』 問：『祖師的意旨和教義是相同還是不同？』石霜禪師說：『風吹動荷葉，滿池都是青色，十里路程的行人，（所見）相差不過一程。』 問：『撥開塵土見到佛時，會是怎樣？』石霜禪師說：『直接需要揮劍。如果不揮劍，漁夫就會在（菩提樹）上築巢。』 有個僧人後來問石霜楚圓禪師：『撥開塵土見到佛時，會是怎樣？』石霜禪師說：『他沒有國土，在哪裡能遇到他？』 僧人回去后把這話告訴了石霜楚圓禪師，石霜楚圓禪師上堂，舉了這件事後說：『（在）門庭的設施上，不如老僧我。在深入的道理上，還勝過石霜楚圓禪師百步。』 問：『兩面鏡子相互照耀時，會是怎樣？』石霜禪師說：『蚌呈現出無價的寶物，龍吐出腹中的寶珠。』 問：『如何是寂靜無聲中的事？』石霜禪師說：『寢宮中沒有人。』 石霜禪師喝完茶，自己又煮了一碗，遞給侍者。侍者想要接，石霜禪師卻縮回手說：『這是什麼？』侍者無言以對。 座主問：『如果是教義，我沒有什麼疑問。只是禪門中的事是怎樣的？』石霜禪師說：『老僧我只會把生的變成熟的。』 問：『如何是實際的道理？』石霜禪師說：『石頭上沒有生根的樹，山中含有不動的云。』 問：『如何是出窟的獅子？』石霜禪師說：『虛空中沒有影像，腳下生出野云。』 石霜禪師在溈山擔任典座（負責寺院飲食的僧人）。
【English Translation】 English version Thereupon, (he) returned to Shu. Later, hearing that the Dharma of Chan Master Shishuang Chuyuan (石霜楚圓, Shishuang Chuyuan) was spreading in all directions, (he) sent a young novice to inquire with these words. Chan Master Shishuang said, 'To carve sand is not the same as carving jade; to tie knots with grass goes against the intention of a practitioner.' Upon hearing the report, (the chief) made a respectful bow from afar and said, 'Indeed, there is something special in the Chan school.' (Chan Master Shishuang) ascended the Dharma hall and said: 'Understanding arises from hearing, and painting is done with intention. What is before your eyes is beautiful, but long accumulation becomes a disease. Green mountains and white clouds never reach each other. The silk thread does not hang on the shuttle, and the literary talent is different from the intention. The views of Master Jixiang (嘉祥, Jixiang) are known to be flawed by the wise. Auspicious grass has no roots, and the virtuous do not value it.' Someone asked, 'What is the Dao (道, the Way)?' Chan Master Shishuang said, 'The sun shines brightly, and there is not a single cloud in the ten thousand miles of clear sky.' (That person) said, 'I don't understand.' Chan Master Shishuang said, 'In clear water, the fish themselves lose their way.' Asked, 'What is the origin (本, origin)?' Chan Master Shishuang said, 'When drinking water, do not forget the source.' Asked, 'What was the purpose of the ancients spreading their hair to cover the mud?' Chan Master Shishuang said, 'The nine suns have all been shot down, yet a shadow still remains. If an arrow falls to the ground, the world will be plunged into darkness.' Asked, 'Are the Patriarch's intention and the teachings the same or different?' Chan Master Shishuang said, 'The wind blows the lotus leaves, and the pond is full of green. Travelers on the ten-mile road differ by only one stage.' Asked, 'What will it be like when the Buddha is seen after clearing away the dust?' Chan Master Shishuang said, 'You must wield the sword directly. If you do not wield the sword, the fisherman will nest in the (Bodhi tree).' Later, a monk asked Chan Master Shishuang Chuyuan, 'What will it be like when the Buddha is seen after clearing away the dust?' Chan Master Shishuang said, 'He has no country; where can you meet him?' The monk returned and told Chan Master Shishuang Chuyuan about this. Chan Master Shishuang Chuyuan ascended the Dharma hall, cited this matter, and said, 'In the arrangement of the gate, I am not as good as this old monk. In deep discussions of principle, I am still a hundred steps ahead of Chan Master Shishuang Chuyuan.' Asked, 'What will it be like when two mirrors reflect each other?' Chan Master Shishuang said, 'The clam presents a priceless treasure, and the dragon spits out the pearl from its belly.' Asked, 'What is the matter in silence?' Chan Master Shishuang said, 'There is no one in the sleeping palace.' After Chan Master Shishuang finished drinking tea, he brewed another bowl himself and handed it to the attendant. As the attendant reached out to take it, Chan Master Shishuang withdrew his hand and said, 'What is this?' The attendant was speechless. The Zuo Zhu (座主, head monk) asked, 'If it is the teaching, I have no doubts. But what about the matter in the Chan school?' Chan Master Shishuang said, 'This old monk only knows how to turn the raw into the cooked.' Asked, 'What is the principle of reality?' Chan Master Shishuang said, 'There is a rootless tree on the stone, and the mountain contains motionless clouds.' Asked, 'What is a lion emerging from its cave?' Chan Master Shishuang said, 'There are no images in the void, and wild clouds arise beneath your feet.' Chan Master Shishuang served as the Dianzuo (典座, the monk in charge of the monastery's food) at Mount Weishan (溈山, Weishan).
座。溈問。今日吃甚菜。師曰。二年同一春。溈曰。好好修事著。師曰。龍宿鳳巢。問如何識得家中寶。師曰。忙中爭得作閑人。問如何是相似句。師曰。荷葉團團團似鏡。菱角尖尖尖似錐。復曰會么。曰不會。師曰。風吹柳絮毛毬走。雨打梨花蛺蝶飛。問如何是一老一不老。師曰青山元不動。澗水鎮長流。手執夜明符。幾個知天曉。上堂。金烏玉兔。互動爭輝。坐卻日頭。天下黯黑。上唇與下唇。從來不相識。明明向君道。莫令眼顧著。何也。日月未足為明。天地未足為大。空中不運斤。巧匠不遺蹤。見性不留佛。悟道不存師。尋常老僧道。目睹瞿曇猶如黃葉。一大藏教是老僧坐具。祖師玄旨是破草鞋。寧可赤腳不著最好。僧問。如何是佛。師曰。此問無賓主。曰。尋常與甚麼人對談。師曰。文殊與吾攜水去。普賢猶未折花來。上堂。我二十年住此山。未曾舉著宗門中事。有僧問。承和尚有言。二十年住此山。未曾舉著宗門中事是否。師曰。是。僧便掀倒禪床。師休去。至明日普請。掘一坑。令侍者請昨日僧至曰。老僧二十年。說無義語。今日請上座。打殺老僧。埋向坑裡。便請便請。若不打殺老僧。上座自著打殺。埋在坑中始得。其僧歸堂。束裝潛去。上堂。百草頭薦取老僧。鬧市裡識取天子。虎頭上座參。師問
【現代漢語翻譯】 現代漢語譯本 師父登上禪座。溈山（Weishan）（溈山仰山，禪宗人物）問道：『今天吃了什麼菜？』 師父說：『二年都是一樣的春天。』 溈山說：『好好地修持著。』 師父說：『龍棲息在鳳凰的巢穴里。』 有人問：『如何才能認得家中的寶？』 師父說：『忙碌之中爭取得作個閑人。』 有人問：『什麼是相似句？』 師父說：『荷葉圓圓，圓得像鏡子；菱角尖尖，尖得像錐子。』 又說：『明白了嗎？』 那人說：『不明白。』 師父說：『風吹柳絮，毛球滾動；雨打梨花，蝴蝶飛舞。』 有人問：『什麼是一老一不老？』 師父說：『青山原本不動，澗水終日長流。手持夜明符（Yemingfu），有幾個人知道天亮？』 師父上堂說法：『金烏（Jingwu）（太陽的別稱）玉兔（Yutu）（月亮的別稱），交相爭輝，遮蔽了太陽，天下變得黑暗。上唇與下唇，從來不相識。明明地告訴你們，不要讓眼睛只顧著看。』 『為什麼呢？日月還不足以稱之為光明，天地還不足以稱之為廣大。空中不用斧斤，巧匠也不會留下痕跡。見性之人不會留下佛，悟道之人不會留下師。』 『尋常老僧說，親眼見到瞿曇（Qutan）（釋迦摩尼的姓氏）猶如一片黃葉，整個大藏教（Dazangjiao）（佛教經典的總稱）是老僧的坐具，祖師的玄妙旨意是破草鞋。寧可赤腳，不穿最好。』 有僧人問：『什麼是佛？』 師父說：『這個問題沒有賓主之分。』 那人說：『平常和什麼人對談？』 師父說：『文殊（Wenshu）（文殊菩薩）與我攜水而去，普賢（Puxian）（普賢菩薩）還沒來得及折花。』 師父上堂說法：『我二十年住在這座山裡，未曾提起宗門中的事。』 有僧人問：『聽和尚您說，二十年住在這座山裡，未曾提起宗門中的事，是這樣嗎？』 師父說：『是這樣。』 那僧人便掀翻了禪床。師父便作罷離去。 到了第二天，大眾出坡勞動，挖了一個坑，讓侍者請昨天的那位僧人來說：『老僧二十年來，說了沒有意義的話，今天請上座（Shangzuo）（對僧人的尊稱），打死老僧，埋到坑裡。』 『就請吧，就請吧。如果不打死老僧，上座自己就要被打死，埋在坑中才行。』 那僧人回到禪堂，收拾行李悄悄地走了。 師父上堂說法：『在百草頭上薦舉老僧，在鬧市裡識取天子。虎頭上座參。』師父問道。
【English Translation】 English version The master ascended the seat. Weishan (Weishan Yangshan, a figure in Chan Buddhism) asked, 'What vegetables did you eat today?' The master said, 'Two years are the same spring.' Weishan said, 'Cultivate diligently.' The master said, 'The dragon dwells in the phoenix's nest.' Someone asked, 'How can one recognize the treasure of the home?' The master said, 'In the midst of busyness, strive to be a free person.' Someone asked, 'What is a similar phrase?' The master said, 'The lotus leaf is round, round like a mirror; the water chestnut is pointed, pointed like an awl.' Then he said, 'Do you understand?' The person said, 'I don't understand.' The master said, 'The wind blows willow catkins, the wool balls roll; the rain beats pear blossoms, butterflies fly.' Someone asked, 'What is one old and one not old?' The master said, 'The green mountains are originally still, the mountain stream flows constantly. Holding the Yemingfu (Yemingfu), how many people know the dawn?' The master ascended the hall and gave a Dharma talk: 'The Jingwu (Jingwu) (another name for the sun) and Yutu (Yutu) (another name for the moon) contend for glory, obscuring the sun, and the world becomes dark. The upper lip and the lower lip have never known each other.' 'Clearly telling you, do not let your eyes only look.' 'Why? The sun and moon are not enough to be called light, heaven and earth are not enough to be called vast. In the sky, there is no need for axes, and skilled craftsmen will not leave traces. Those who see their nature do not leave behind a Buddha, and those who attain enlightenment do not leave behind a teacher.' 'Ordinary old monks say that seeing Qutan (Qutan) (Shakyamuni's surname) with their own eyes is like a yellow leaf, the entire Dazangjiao (Dazangjiao) (the complete collection of Buddhist scriptures) is the old monk's seat, and the profound meaning of the patriarchs is a broken straw sandal. It is better to be barefoot, it is best not to wear them.' A monk asked, 'What is Buddha?' The master said, 'This question has no host or guest.' The person said, 'Who do you usually talk to?' The master said, 'Wenshu (Wenshu) (Manjushri Bodhisattva) and I went to fetch water, Puxian (Puxian) (Samantabhadra Bodhisattva) has not yet had time to pick flowers.' The master ascended the hall and gave a Dharma talk: 'I have lived in this mountain for twenty years and have never mentioned matters within the Zen school.' A monk asked, 'Hearing you say, venerable monk, that you have lived in this mountain for twenty years and have never mentioned matters within the Zen school, is that so?' The master said, 'That is so.' The monk then overturned the Zen bed. The master then stopped and left. The next day, the assembly engaged in labor, digging a pit, and had the attendant invite the monk from yesterday to say, 'For twenty years, this old monk has spoken meaningless words. Today, I invite Shangzuo (Shangzuo) (an honorific for monks) to beat this old monk to death and bury him in the pit.' 'Please do so, please do so. If you do not beat this old monk to death, Shangzuo himself will be beaten to death and buried in the pit.' The monk returned to the meditation hall, packed his bags, and quietly left. The master ascended the hall and gave a Dharma talk: 'Recommend the old monk on the heads of the hundred grasses, recognize the emperor in the bustling city. The head monk of the tiger participates.' The master asked.
甚處來。曰湖南來。師曰。曾到石霜么。曰要路經過。爭得不到。師曰。聞石霜有毬子話是否。曰和尚也須急著眼始得。師曰。作么生是毬子。曰跳不出。師曰。作么生是毬杖。曰沒手足。師曰。且去老僧未與阇黎相見。明日昇座。師曰。昨日新到在么。頭出應諾。師曰。目前無法。意在目前。不是目前法。非耳目之所到。頭曰。今日雖問。要且不是。師曰。片月難明。非關天地。頭曰。莫[一/(尸@豕)]沸。便作掀禪床勢。師曰。且緩緩虧著上座甚麼處。頭豎起拳曰。目前還著得這個么。師曰。作家作家。頭又作掀禪床勢。師曰。大眾看這一員戰將。若是門庭佈列。山僧不如他。若據入理之談。也較山僧一級地。上堂。眼不掛戶。意不停玄。直得靈草不生。猶是五天之位。珠光月魄。不是出頭時。此間無老僧。五路頭無阇黎。問如何是夾山境。師曰。猿抱子歸青嶂里。鳥銜華落碧巖前。(法眼云。我二十年祇作境話會)師問僧。甚麼處來。曰洞山來。師曰。洞山有何言句示徒。曰尋常教學人三路學。師曰。何者三路。曰玄路。鳥道。展手。師曰。實有此語否。曰實有。師曰。軌持千里鈔。林下道人悲。師再闡玄樞迨於一紀。唐中和元年。十一月七日。召主事曰。吾與眾僧話道累歲。佛法深旨各應自知。吾今幻質
【現代漢語翻譯】 現代漢語譯本 問：從哪裡來？ 答：從湖南來。 師（指溈山佑禪師）問：曾經到過石霜（石霜慶諸禪師）那裡嗎？ 答：在要路上經過，怎麼可能沒到過？ 師問：聽說石霜有『毬子話』（關於球的說法），是這樣嗎？ 答：和尚您也需要趕緊睜開眼睛才行。 師問：怎麼是『毬子』（球）？ 答：跳不出去。 師問：怎麼是『毬杖』（球桿）？ 答：沒有手腳。 師說：先去吧，老僧還沒準備好和你相見。明天升座再說。 師問：昨天新來的（僧人）在嗎？ 頭（指僧人）出來應答。 師說：眼前沒有法，意念就在眼前。不是眼前的法，也不是耳目所能達到的。 頭說：今天雖然問了，但要緊的還不是這個。 師說：一片月亮難以照亮，這無關天地。 頭說：不要像水燒開了那樣，隨即做出要掀翻禪床的姿勢。 師說：慢慢來，虧待了上座什麼？ 頭豎起拳頭說：眼前還用得著這個嗎？ 師說：行家，行家。 頭又做出要掀翻禪床的姿勢。 師說：大家看這位戰將。如果是門庭的佈置，山僧不如他。如果根據入理的談論，也比山僧高一級。 上堂（指禪師升座說法）。眼睛不掛在門上，意念不停留在玄妙之處。直到靈草不生，還是五天（指印度）的位置。珠光月魄，不是出頭的時候。這裡沒有老僧，五路頭（指四通八達的地方）沒有阇黎（指僧人）。 問：如何是夾山境（夾山善會禪師的境界）？ 師說：猿猴抱著幼崽回到青色的山峰里，鳥兒銜著花朵落在碧綠的巖石前。（法眼禪師說：我二十年只是這樣理解境界的） 師問僧人：從哪裡來？ 答：從洞山（洞山良價禪師）來。 師問：洞山有什麼言語開示學徒？ 答：通常教人三路學。 師問：哪三路？ 答：玄路、鳥道、展手。 師問：確實有這些話嗎？ 答：確實有。 師說：軌持千里鈔，林下道人悲。 師再次闡述玄樞（指精微的道理）長達一紀（十二年）。唐朝中和元年，十一月七日，召集主事說：我和眾僧談論佛法多年，佛法深奧的宗旨各位應該自己知道。我現在這個幻化的身體...
【English Translation】 English version Asked: 'Where do you come from?' Replied: 'From Hunan.' The Master (referring to Zen Master Weishan You) asked: 'Have you ever been to Shishuang (Zen Master Shishuang Qingzhu)'s place?' Replied: 'Passed through the main road, how could I not have been there?' The Master asked: 'I heard that Shishuang has 'ball talk' (statements about the ball), is that so?' Replied: 'Venerable Monk, you also need to open your eyes quickly.' The Master asked: 'What is 'ball' (qiu zi)?' Replied: 'Cannot jump out.' The Master asked: 'What is 'ball stick' (qiu zhang)?' Replied: 'Has no hands or feet.' The Master said: 'Go first, the old monk is not ready to meet you yet. I'll ascend the seat tomorrow.' The Master asked: 'Is the newly arrived (monk) from yesterday here?' The Head (referring to the monk) came out to answer. The Master said: 'There is no Dharma before the eyes, the intention is right before the eyes. It is not the Dharma before the eyes, nor can it be reached by the ears and eyes.' The Head said: 'Although asked today, the important thing is not this.' The Master said: 'A single moon is difficult to illuminate, this is unrelated to heaven and earth.' The Head said: 'Don't be like water boiling over,' and immediately made a gesture to overturn the Zen bed. The Master said: 'Take it easy, what have I wronged you, Superior Seat?' The Head raised his fist and said: 'Is this still useful before the eyes?' The Master said: 'Expert, expert.' The Head again made a gesture to overturn the Zen bed. The Master said: 'Everyone, look at this warrior. If it is the arrangement of the gate, this mountain monk is not as good as him. If based on the discussion of entering the principle, he is also one level higher than this mountain monk.' Ascending the Hall (referring to the Zen master ascending the seat to preach). The eyes do not hang on the door, the intention does not linger in the mysterious. Even if the spiritual grass does not grow, it is still the position of the Five Heavens (referring to India). The pearl light and moon soul are not the time to come forward. There is no old monk here, and there is no Acarya (referring to a monk) at the five crossroads (referring to places accessible in all directions).' Asked: 'What is the realm of Jiashan (Zen Master Jiashan Shanhui)?' The Master said: 'The ape carries its cub back to the green peaks, the bird carries flowers and falls in front of the green rocks.' (Zen Master Fayan said: 'I have only understood the realm in this way for twenty years.') The Master asked the monk: 'Where do you come from?' Replied: 'From Dongshan (Zen Master Dongshan Liangjie).' The Master asked: 'What words does Dongshan have to instruct his disciples?' Replied: 'Usually teaches people three paths of learning.' The Master asked: 'What are the three paths?' Replied: 'Mysterious path, bird path, outstretched hand.' The Master asked: 'Are these words really there?' Replied: 'Indeed.' The Master said: 'Guichi Qianlichao, Linxia Daoren Bei.' The Master once again elaborated on the Xuanshu (referring to subtle principles) for a period of twelve years. In the first year of Zhonghe in the Tang Dynasty, on November 7th, he summoned the person in charge and said: 'I have discussed the Dharma with the monks for many years, and you should all know the profound principles of the Dharma. Now this illusory body of mine...'
時盡即去。汝等善保護。如吾在日。勿得雷同世人輒生惆悵。言訖。奄然而逝。塔于本山。謚傳明大師。
翠微學禪師法嗣
鄂州清平山安樂院令遵禪師
東平人也。初參翠微便問。如何是西來的的意。微曰。待無人即向汝說。師良久曰。無人也請和尚說。微下禪床引師入竹園。師又曰。無人也請和尚說。微指竹曰。這竿得恁么長。那竿得恁么短。師雖領其微言。猶未徹其玄旨。出住大通。上堂。舉初見翠微機緣。謂眾曰。先師入泥入水為我。自是我不識好惡。師自此化導。次遷清平。上堂。諸上座。夫出家人。須會佛意始得。若會佛意。不在僧俗男女貴賤。但隨家豐儉安樂便得。諸上座儘是久處叢林。遍參尊宿。且作么生會佛意。試出來大家商量。莫空氣高。至后一事無成。一生空度。若未會佛意。直饒頭上出水。足下出火。燒身煉臂。聰慧多辯。聚徒一千二千。說法如雲如雨。講得天華亂墜。祇成個邪說。爭競是非。去佛法大遠在。諸人幸值色身安健。不值諸難。何妨近前。著些工夫。體取佛意好。僧問。如何是大乘。師曰井索。曰如何是小乘。師曰錢貫。問如何是清平家風。師曰。一斗面作三個蒸餅。問如何是禪。師曰。猢猻上樹尾連顛。問如何是有漏。師曰。笊籬。曰如何是無漏。師曰木
【現代漢語翻譯】 現代漢語譯本 時間到了就離開。你們要好好守護自己，就像我還在世一樣。不要像世俗之人那樣動不動就悲傷惆悵。』說完，就安詳地去世了，塔建在本山，謚號傳明大師。
翠微學禪師的法嗣
鄂州清平山安樂院令遵禪師
是東平人。最初參拜翠微禪師時便問：『如何是西來的的意（達摩祖師西來傳法的真意）？』翠微禪師說：『等沒人的時候就告訴你。』令遵禪師過了一會兒說：『現在沒人，請和尚說吧。』翠微禪師走下禪床，領著令遵禪師進入竹園。令遵禪師又說：『現在沒人，請和尚說吧。』翠微禪師指著竹子說：『這根竹子長得這麼長，那根竹子長得那麼短。』令遵禪師雖然領會了翠微禪師的隱微之意，但還沒有徹底明白其中的玄妙旨趣。後來到大通寺主持。上堂時，舉出當初拜見翠微禪師的機緣，對大眾說：『先師爲了我，不惜深入泥水，只是我不識好壞。』令遵禪師從此開始教化引導。之後遷到清平山。上堂時說：『各位上座，出家人必須領會佛意才行。如果領會了佛意，就不在於僧俗男女貴賤，只要隨順各家的豐儉，安樂自在就行了。各位上座都是久處叢林，遍參各位尊宿，那麼如何領會佛意呢？試著出來和大家商量商量，不要空有傲氣，到最後什麼事都做不成，一生白白度過。如果還沒有領會佛意，即使頭上能出水，腳下能生火，燒身煉臂，聰明善辯，聚集一千兩千人，說法如雲如雨，講得天花亂墜，也只是成為邪說，爭論是非，離佛法太遠了。各位有幸身體安康，沒有遇到各種災難，何妨靠近前來，下些功夫，體會佛意呢？』有僧人問：『如何是大乘（佛教）？』令遵禪師說：『井索（井上的繩索）。』僧人問：『如何是小乘（佛教）？』令遵禪師說：『錢貫（穿錢的繩子）。』問：『如何是清平的家風？』令遵禪師說：『一斗面做三個蒸餅。』問：『如何是禪？』令遵禪師說：『猢猻上樹尾連顛（猴子上樹，尾巴也跟著顛動）。』問：『如何是有漏（煩惱）？』令遵禪師說：『笊籬（漏水的竹器）。』問：『如何是無漏（沒有煩惱）？』令遵禪師說：『木杓（不漏水的木勺）。』
【English Translation】 English version When the time comes, he will depart. You should protect yourselves well, as if I were still alive. Do not, like worldly people, readily give rise to sorrow and lamentation.』 Having spoken, he passed away peacefully. A stupa was built for him on this mountain, and he was posthumously named Great Master Chuanming.
Disciple of Chan Master Cuiwei Xue
Chan Master Lingzun of Anle Temple on Qingping Mountain in Ezhou
Was a native of Dongping. He initially visited Cuiwei and asked, 『What is the meaning of the coming from the West (the true meaning of Bodhidharma's transmission of Dharma from the West)?』 Cuiwei said, 『I will tell you when there is no one around.』 After a long while, the master said, 『Now there is no one, please tell me, Venerable.』 Cuiwei descended from the meditation platform and led the master into the bamboo garden. The master again said, 『Now there is no one, please tell me, Venerable.』 Cuiwei pointed to the bamboo and said, 『This stalk is so long, and that stalk is so short.』 Although the master understood his subtle words, he had not yet thoroughly grasped its profound meaning. He later resided at Datong Temple. In the Dharma hall, he cited the circumstances of his initial meeting with Cuiwei, saying to the assembly, 『The former master entered the mud and water for my sake, but I did not know good from bad.』 From then on, the master began to teach and guide. Later, he moved to Qingping Mountain. In the Dharma hall, he said, 『All of you, the Sangha, must understand the Buddha's intention. If you understand the Buddha's intention, it does not depend on whether you are monks, laypeople, men, women, noble, or lowly. Just follow the abundance or frugality of your family, and you will be at peace and happy. All of you have been in the Sangha for a long time and have visited many venerable elders. So how do you understand the Buddha's intention? Try to come out and discuss it with everyone. Do not be arrogant, or you will achieve nothing in the end and waste your life. If you have not understood the Buddha's intention, even if water comes out of your head and fire comes out of your feet, burning your body and refining your arms, being intelligent and eloquent, gathering one or two thousand disciples, and preaching like clouds and rain, and speaking of heavenly flowers falling in disorder, you will only become a heretical teaching, arguing about right and wrong, and be far away from the Buddha's Dharma. You are fortunate to have a healthy body and have not encountered various calamities. Why not come forward, put in some effort, and understand the Buddha's intention?』 A monk asked, 『What is the Mahayana (Buddhism)?』 The master said, 『A well rope.』 The monk asked, 『What is the Hinayana (Buddhism)?』 The master said, 『A string of coins.』 Asked, 『What is the family style of Qingping?』 The master said, 『Three steamed buns made from one dou of flour.』 Asked, 『What is Chan?』 The master said, 『A monkey climbing a tree, its tail swaying.』 Asked, 『What is leakage (defilement)?』 The master said, 『A bamboo colander (leaky bamboo utensil).』 Asked, 『What is non-leakage (no defilement)?』 The master said, 『A wooden ladle (non-leaky wooden spoon).』
杓。曰覿面相呈時如何。師曰。分付與典座。自余逗機方便。靡狥時情。逆順卷舒。語超格量。天祐十六年。終於本山。謚法喜禪師。
舒州投子山大同禪師
本州懷寧劉氏子。幼歲依洛下保唐滿禪師出家。初習安般觀。次閱華嚴教。發明性海。復謁翠微。頓悟宗旨。(語見翠微章)由是放意周遊。后旋故土隱投子山。結茅而居。一日趙州和尚。至桐城縣。師亦出山。途中相遇。乃逆而問曰。莫是投子山主么。師曰。茶鹽錢布施我。州先歸庵中坐。師后攜一瓶油歸。州曰。久向投子。及乎到來。祇見個賣油翁。師曰。汝祇識賣油翁。且不識投子。州曰。如何是投子。師提起油瓶曰。油油。州問。大死底人卻活時如何。師曰。不許夜行。投明須到。州曰。我早候白。伊更候黑。上堂。汝諸人。來這裡擬覓新鮮語句。攢華四六圖口裡有可道。我老兒氣力稍劣。唇舌遲鈍。亦無閑言語與汝。汝若問我。便隨汝答也。無玄妙可及於汝。亦不教汝垛根。終不說向上向下有佛有法有凡有聖。亦不存坐繫縛。汝諸人變現千般。總是汝自生見解。擔帶將來。自作自受。我這裡無可與汝也。無表無里。說似諸人。有疑便問。僧問。表裡不收時如何。師曰。汝擬向這裡垛根。便下座。問大藏教中。還有奇特事也無。師曰。演出
【現代漢語翻譯】 現代漢語譯本：
杓（一種舀東西的器具）。（僧人）問：『覿面相呈時如何？』（當面直接呈示的時候會怎麼樣呢？） 師（投子大同禪師）說：『分付與典座（交給寺院裡負責飲食的僧人）。』 自余逗機方便，靡狥時情，逆順卷舒，語超格量。（我）其餘時候隨機應變，不遷就世俗人情，順境逆境都能應對自如，所說的話超越常規。） 天祐十六年，（禪師）在本山圓寂，謚號法喜禪師。 舒州投子山大同禪師 （大同禪師是）本州懷寧劉氏之子。年幼時依從洛陽保唐滿禪師出家。最初學習安般觀（一種禪修方法），後來閱讀《華嚴經》，領悟了自性的深奧。之後拜訪翠微禪師，頓悟了禪宗的宗旨。（相關語錄見翠微章） 從此以後，（禪師）放任自在地四處遊歷。後來回到故鄉，隱居在投子山，搭了個茅屋居住。有一天，趙州和尚來到桐城縣，（大同）禪師也從山裡出來，在路上相遇。趙州和尚迎上去問道：『莫非是投子山的主人嗎？』 （大同）禪師說：『茶鹽錢布施我（給我點茶鹽錢吧）。』 趙州和尚說：『先回庵中坐。』 （大同）禪師後來提著一瓶油回來。趙州和尚說：『久聞投子（的大名），及至到來，只見一個賣油翁。』 （大同）禪師說：『你只認識賣油翁，卻不認識投子。』 趙州和尚問：『如何是投子？』 （大同）禪師提起油瓶說：『油油。』 趙州和尚問：『大死底人卻活時如何？』（完全死去的人復活時會怎麼樣呢？） （大同）禪師說：『不許夜行，投明須到。』（不允許晚上趕路，天亮之前必須到達。） 趙州和尚說：『我早候白，伊更候黑。』（我早早就等待天亮，他還要等待天黑。） 上堂（禪師登上法座說法）：你們這些人，來這裡想要尋找新鮮的語句，堆砌華麗的辭藻，希望口裡能說出什麼（高妙的道理）。我老頭子氣力稍微差些，口舌也遲鈍，也沒有多餘的話語給你們。你們如果問我，我就隨著你們的問題來回答。沒有什麼玄妙的東西可以給你們，也不教你們堆砌根基，始終不說向上向下，不說有佛有法有凡有聖，也不存在坐禪的束縛。你們這些人變現出千般花樣，都是你們自己產生的見解，自己揹負著，自己造作自己承受。我這裡沒有什麼可以給你們的。沒有表沒有里，說給你們聽。有疑問就問。』 僧人問：『表裡不收時如何？』（內外都不接受的時候會怎麼樣呢？） （大同）禪師說：『你想要在這裡堆砌根基。』 便下座。（禪師）問：（你）在大藏教中，還有什麼奇特的事情嗎？ （大同）禪師說：『演出（演說出來）。』
【English Translation】 English version:
Ladle. (A monk) asked: 'What happens when directly presented face to face?' The Master (Zen Master Datong of Touzi) said: 'Entrust it to the cook.' At other times, I adapt to opportunities, not yielding to worldly sentiments, handling favorable and unfavorable situations with ease, and my words transcend conventional measures. In the sixteenth year of Tianyou, (the Zen Master) passed away at this mountain, and was posthumously named Zen Master Faxi (Dharma Joy). Zen Master Datong of Touzi Mountain in Shuzhou (Zen Master Datong) was a son of the Liu family of Huaining in this prefecture. In his youth, he became a monk under Zen Master Mantang of Baotang in Luoyang. Initially, he studied Ānāpānasmṛti (mindfulness of breathing), and later read the Avataṃsaka Sūtra, realizing the profoundness of self-nature. After that, he visited Zen Master Cuiwei and had a sudden enlightenment of the Zen school's tenets. (Related sayings are in the Cuiwei chapter.) From then on, (the Zen Master) freely traveled around. Later, he returned to his hometown and lived in seclusion on Touzi Mountain, building a thatched hut to live in. One day, Zen Master Zhaozhou came to Tongcheng County, and (Datong) Zen Master also came out of the mountain, meeting on the road. Zen Master Zhaozhou went up and asked: 'Are you the master of Touzi Mountain?' (Datong) Zen Master said: 'Give me some money for tea and salt.' Zen Master Zhaozhou said: 'First, go back to the hermitage and sit.' (Datong) Zen Master later returned carrying a bottle of oil. Zen Master Zhaozhou said: 'I have long heard of Touzi (great name), but upon arriving, I only see an oil vendor.' (Datong) Zen Master said: 'You only recognize the oil vendor, but you don't recognize Touzi.' Zen Master Zhaozhou asked: 'What is Touzi?' (Datong) Zen Master raised the oil bottle and said: 'Oil, oil.' Zen Master Zhaozhou asked: 'What happens when a completely dead person comes back to life?' (Datong) Zen Master said: 'No night travel is allowed; you must arrive before dawn.' Zen Master Zhaozhou said: 'I wait for the white early, he waits even more for the black.' Ascending the Dharma seat (the Zen Master ascends the Dharma seat to give a sermon): 'All of you, coming here wanting to seek fresh phrases, piling up flowery rhetoric, hoping to say something (profound). I, the old man, have slightly less strength, and my tongue is also dull. I have no extra words to give you. If you ask me, I will answer according to your questions. There is nothing mysterious to give you, nor do I teach you to pile up foundations. I never talk about up or down, about Buddha, Dharma, ordinary, or saint. There is also no bondage of sitting meditation. All of you manifesting thousands of forms are all your own views, carrying them, creating and receiving them yourselves. There is nothing here for me to give you. There is no inside or outside, I tell you. If you have doubts, ask.' A monk asked: 'What happens when neither inside nor outside is accepted?' (Datong) Zen Master said: 'You want to pile up foundations here.' Then he descended from the seat. (The Zen Master) asked: 'In the Great Treasury of Teachings, is there anything special?' (Datong) Zen Master said: 'Expound it.'
大藏教。問如何是眼未開時事。師曰。目凈修廣如青蓮。問一切諸佛及諸佛法。皆從此經出。如何是此經。師曰。以是名字汝當奉持。問枯木中還有龍吟也無。師曰。我道髑髏里有師子吼。問一法普潤一切群生。如何是一法。師曰。雨下也。問一塵含法界時如何。師曰。早是數塵也。問金鎖未開時如何。師曰開也。問學人擬欲修行時如何。師曰。虛空不曾爛壞。巨榮禪客參次。師曰。老僧未曾有一言半句掛諸方唇齒。何用要見老僧。榮曰。到這裡不施三拜。要且不甘。師曰。出家兒得恁么沒碑記。榮乃繞禪床一匝而去。師曰。有眼無耳朵。六月火邊坐。問一切聲是佛聲。是不。師曰是。曰和尚莫𡱰沸碗鳴聲。師便打。問粗言及細語。皆歸第一義。是不。師曰是。曰喚和尚作頭驢得么。師便打。問如何是十身調御。師下禪床立。師指庵前一片石。謂雪峰曰。三世諸佛總在里許。峰曰。須知有不在里許者。師曰。不快漆桶。師與雪峰游龍眠。有兩路。峰問。那個是龍眠路。師以杖指之。峰曰。東去西去。師曰。不快漆桶。問一槌便就時如何。師曰。不是性燥漢。曰。不假一槌時如何。師曰。不快漆桶。峰問。此間還有人蔘也無。師將钁頭拋向峰面前。峰曰。恁么則當處掘去也。師曰。不快漆桶。峰辭。師送出門召曰。道者
【現代漢語翻譯】 現代漢語譯本 大藏教。問：『如何是眼未開時事？』（如何是開悟之前的狀態？）師（禪師）曰：『目凈修廣如青蓮。』（你的眼睛清澈明亮，像青蓮花一樣。）問：『一切諸佛及諸佛法，皆從此經出。如何是此經？』（所有的佛和佛法都出自這部經，這部經是什麼？）師曰：『以是名字汝當奉持。』（你要記住並奉行這部經的名字。）問：『枯木中還有龍吟也無？』（枯木中還有龍的吟叫嗎？比喻在絕望中還有希望嗎？）師曰：『我道髑髏里有師子吼。』（我說骷髏里也有獅子的吼聲。比喻即使在死亡中也有覺醒的力量。）問：『一法普潤一切群生。如何是一法？』（有一種法可以普遍滋潤所有的眾生，這一法是什麼？）師曰：『雨下也。』（下雨。）問：『一塵含法界時如何？』（一粒塵土包含整個法界時是什麼樣的？）師曰：『早是數塵也。』（那早就數不清有多少塵土了。）問：『金鎖未開時如何？』（金鎖未打開時是什麼樣的？）師曰：『開也。』（已經打開了。）問：『學人擬欲修行時如何？』（學人想要修行時應該怎樣？）師曰：『虛空不曾爛壞。』（虛空從來沒有腐爛過。比喻真理永恒不變。）巨榮禪客參次，師曰：『老僧未曾有一言半句掛諸方唇齒，何用要見老僧？』（老衲我從來沒有說過一句半句被其他人議論的話，你為什麼要見我？）榮曰：『到這裡不施三拜，要且不甘。』（到了這裡不磕三個頭，實在不甘心。）師曰：『出家兒得恁么沒碑記？』（出家人怎麼能這樣沒有規矩？）榮乃繞禪床一匝而去。（巨榮於是繞著禪床走了一圈就離開了。）師曰：『有眼無耳朵，六月火邊坐。』（有眼睛卻沒耳朵，就像六月天坐在火邊一樣。比喻徒勞無功。）問：『一切聲是佛聲，是不？』（所有的聲音都是佛的聲音嗎？）師曰：『是。』（是。）曰：『和尚莫𡱰沸碗鳴聲。』（和尚不要𡱰沸碗發出的聲音。）師便打。（禪師就打了他。）問：『粗言及細語，皆歸第一義，是不？』（粗俗的語言和細微的言語，都歸於第一義諦，是嗎？）師曰：『是。』（是。）曰：『喚和尚作頭驢得么？』（叫和尚做驢頭可以嗎？）師便打。（禪師就打了他。）問：『如何是十身調御？』（什麼是十身調御？調御：佛的稱號之一）師下禪床立。（禪師走下禪床站立。）師指庵前一片石，謂雪峰曰：『三世諸佛總在里許。』（禪師指著庵前的一塊石頭，對雪峰說：『三世諸佛都在這裡面。』）峰曰：『須知有不在里許者。』（雪峰說：『要知道也有不在這裡面的。』）師曰：『不快漆桶。』（禪師說：『真是個不開竅的傢伙。』）師與雪峰游龍眠，有兩路。（禪師和雪峰在龍眠遊玩，有兩條路。）峰問：『那個是龍眠路？』（雪峰問：『哪條是去龍眠的路？』）師以杖指之。（禪師用禪杖指著其中一條路。）峰曰：『東去西去？』（雪峰說：『是往東走還是往西走？』）師曰：『不快漆桶。』（禪師說：『真是個不開竅的傢伙。』）問：『一槌便就時如何？』（一錘子就完成時是什麼樣的？）師曰：『不是性燥漢。』（不是性子急躁的人。）曰：『不假一槌時如何？』（不用錘子時是什麼樣的？）師曰：『不快漆桶。』（禪師說：『真是個不開竅的傢伙。』）峰問：『此間還有人蔘也無？』（雪峰問：『這裡還有人蔘嗎？』）師將钁頭拋向峰面前。（禪師把鋤頭扔到雪峰面前。）峰曰：『恁么則當處掘去也。』（雪峰說：『這樣就應該在這裡挖了。』）師曰：『不快漆桶。』（禪師說：『真是個不開竅的傢伙。』）峰辭。（雪峰告辭。）師送出門召曰：『道者！』（禪師送到門口叫道：『道者！』）
【English Translation】 English version Dazang Scripture. Question: 'What is the matter before the eyes are opened?' (What is the state before enlightenment?) The Master (Zen Master) said: 'Eyes are pure, cultivated and broad like a blue lotus.' (Your eyes are clear and bright, like a blue lotus.) Question: 'All Buddhas and all Buddha-dharmas come from this scripture. What is this scripture?' (All Buddhas and all Buddha-dharmas come from this scripture, what is this scripture?) The Master said: 'With this name, you should uphold it.' (You should remember and practice the name of this scripture.) Question: 'Is there still a dragon's roar in the dry wood?' (Is there still a dragon's roar in the dry wood? A metaphor for hope in despair?) The Master said: 'I say there is a lion's roar in the skull.' (I say there is a lion's roar in the skull. A metaphor for the power of awakening even in death.) Question: 'One dharma universally moistens all living beings. What is this one dharma?' (There is one dharma that can universally nourish all living beings, what is this one dharma?) The Master said: 'It is raining.' (It is raining.) Question: 'What is it like when one dust contains the entire dharma realm?' (What is it like when one dust contains the entire dharma realm?) The Master said: 'It is already countless dust.' (There are already countless dust.) Question: 'What is it like when the golden lock is not opened?' (What is it like when the golden lock is not opened?) The Master said: 'It is opened.' (It is already opened.) Question: 'What should a student do when intending to practice?' (What should a student do when intending to practice?) The Master said: 'The void has never decayed.' (The void has never decayed. A metaphor for the eternal and unchanging truth.) Zen guest Ju Rong came to visit. The Master said: 'This old monk has never had a word or half a sentence hanging on the lips of others. Why do you want to see this old monk?' (This old monk has never said a word or half a sentence that has been discussed by others. Why do you want to see me?) Rong said: 'Coming here without making three bows is not satisfying.' (Coming here without making three bows is not satisfying.) The Master said: 'How can a monk be so without rules?' (How can a monk be so without rules?) Rong then walked around the Zen bed once and left. (Ju Rong then walked around the Zen bed once and left.) The Master said: 'Having eyes but no ears, sitting by the fire in June.' (Having eyes but no ears, like sitting by the fire in June. A metaphor for futile effort.) Question: 'Is every sound the Buddha's voice?' (Is every sound the Buddha's voice?) The Master said: 'Yes.' (Yes.) Said: 'Master, do not be angry at the sound of the boiling bowl.' (Master, do not be angry at the sound of the boiling bowl.) The Master then hit him. (The Zen Master then hit him.) Question: 'Coarse words and fine words all return to the first meaning, is it so?' (Coarse words and fine words all return to the first meaning, is it so?) The Master said: 'Yes.' (Yes.) Said: 'Is it okay to call the Master a donkey head?' (Is it okay to call the Master a donkey head?) The Master then hit him. (The Zen Master then hit him.) Question: 'What is the Ten-bodied Tamer?' (What is the Ten-bodied Tamer? Tamer: one of the titles of the Buddha) The Master stepped down from the Zen bed and stood. (The Zen Master stepped down from the Zen bed and stood.) The Master pointed to a piece of stone in front of the hermitage and said to Xuefeng: 'All the Buddhas of the three worlds are all here.' (The Zen Master pointed to a piece of stone in front of the hermitage and said to Xuefeng: 'All the Buddhas of the three worlds are all here.') Feng said: 'You must know that there are those who are not here.' (Xuefeng said: 'You must know that there are those who are not here.') The Master said: 'Not a quick lacquer bucket.' (The Zen Master said: 'What an unperceptive fellow.') The Master and Xuefeng traveled to Longmian, there were two roads. (The Master and Xuefeng traveled to Longmian, there were two roads.) Feng asked: 'Which is the Longmian road?' (Xuefeng asked: 'Which is the road to Longmian?') The Master pointed to it with his staff. (The Zen Master pointed to one of the roads with his staff.) Feng said: 'East or west?' (Xuefeng said: 'Is it going east or west?') The Master said: 'Not a quick lacquer bucket.' (The Zen Master said: 'What an unperceptive fellow.') Question: 'What is it like when it is done with one hammer?' (What is it like when it is done with one hammer?) The Master said: 'Not an impatient man.' (Not an impatient man.) Said: 'What is it like when no hammer is needed?' (What is it like when no hammer is needed?) The Master said: 'Not a quick lacquer bucket.' (The Zen Master said: 'What an unperceptive fellow.') Feng asked: 'Is there ginseng here?' (Xuefeng asked: 'Is there ginseng here?') The Master threw the hoe in front of Feng. (The Zen Master threw the hoe in front of Feng.) Feng said: 'Then we should dig here.' (Xuefeng said: 'Then we should dig here.') The Master said: 'Not a quick lacquer bucket.' (The Zen Master said: 'What an unperceptive fellow.') Feng bid farewell. (Xuefeng bid farewell.) The Master sent him out the door and called out: 'Daoist!'
。峯迴首應諾。師曰。途中善為。問故歲已去。新歲到來。還有不涉二途者也無。師曰有。曰如何是不涉二途者。師曰。元正啟祚。萬物咸新。問依稀似半月。彷彿若三星。乾坤收不得。師於何處明。師曰。道甚麼。曰想師祇有湛水之波。且無滔天之浪。師曰。閑言語。問類中來時如何。師曰。人類中來。馬類中來。問祖祖相傳。傳個甚麼。師曰。老僧不解妄語。問如何是出門不見佛。師曰。無所睹。曰如何是入室別爺孃。師曰。無所生。問如何是火焰里身。師曰。有甚麼掩處。曰如何是炭庫里藏身。師曰。我道汝黑似漆。問的的不明時如何。師曰。明也。問如何是末後一句。師曰。最初明不得。問從苗辨地。因語識人。未審將何辨識。師曰引不著。問院中有三百人。還有不在數者也無。師曰。一百年前五十年後看取。問僧。久向疏山姜頭。莫便是否。僧無對。(法眼代云。向重和尚日久)問抱璞投師。請師雕琢。師曰。不為棟樑材。曰恁么則卞和無出身處也。師曰。擔帶即竛竮辛苦。曰不擔帶時如何。師曰。不教汝抱璞投師。請師雕琢。問那吒析骨還父。析肉還母。如何是那吒本來身。師放下拂子叉手。問佛法二字如何辯得清濁。師曰。佛法清濁。曰學人不會。師曰。汝適來問個甚麼。問一等是水。為甚麼海咸河淡
【現代漢語翻譯】 峯迴首應諾。（山峯迴頭答應） 師曰：『途中善為。』（禪師說：『路上好好保重。』） 問：『故歲已去，新歲到來，還有不涉二途者也無？』（問：『舊年已經過去，新年已經到來，還有不落入兩種境地的人嗎？』） 師曰：『有。』（禪師說：『有。』） 曰：『如何是不涉二途者？』（問：『如何是不落入兩種境地的人？』） 師曰：『元正啟祚，萬物咸新。』（禪師說：『新年伊始，萬物都煥然一新。』） 問：『依稀似半月，彷彿若三星，乾坤收不得，師於何處明？』（問：『隱約像半個月亮，彷彿像三顆星星，天地都無法容納，禪師您在哪裡顯現？』） 師曰：『道甚麼？』（禪師說：『說什麼？』） 曰：『想師祇有湛水之波，且無滔天之浪。』（問：『想禪師您只有清澈的水波，而沒有滔天的巨浪。』） 師曰：『閑言語。』（禪師說：『多餘的話。』） 問：『類中來時如何？』（問：『從類別中來時如何？』） 師曰：『人類中來，馬類中來。』（禪師說：『人類中來，馬類中來。』） 問：『祖祖相傳，傳個甚麼？』（問：『祖祖相傳，傳的是什麼？』） 師曰：『老僧不解妄語。』（禪師說：『老衲不打妄語。』） 問：『如何是出門不見佛？』（問：『如何是出門看不見佛？』） 師曰：『無所睹。』（禪師說：『沒有什麼可看到的。』） 曰：『如何是入室別爺孃？』（問：『如何是進入房間告別父母？』） 師曰：『無所生。』（禪師說：『沒有什麼產生。』） 問：『如何是火焰里身？』（問：『如何是火焰中的身體？』） 師曰：『有甚麼掩處？』（禪師說：『有什麼可以遮掩的？』） 曰：『如何是炭庫里藏身？』（問：『如何是在煤炭倉庫里藏身？』） 師曰：『我道汝黑似漆。』（禪師說：『我說你黑得像漆一樣。』） 問：『的的不明時如何？』（問：『確實不明白時如何？』） 師曰：『明也。』（禪師說：『明白了。』） 問：『如何是末後一句？』（問：『如何是最後一句話？』） 師曰：『最初明不得。』（禪師說：『最初就無法明白。』） 問：『從苗辨地，因語識人，未審將何辨識？』（問：『從幼苗辨別土地，因言語認識人，不知道用什麼來辨別認識？』） 師曰：『引不著。』（禪師說：『無法引導。』） 問：『院中有三百人，還有不在數者也無？』（問：『寺院裡有三百人，還有不在其中的人嗎？』） 師曰：『一百年前五十年後看取。』（禪師說：『一百年前五十年後去看吧。』） 問僧：『久向疏山姜頭，莫便是否？』（問僧人：『久聞疏山姜頭之名，莫非就是你嗎？』） 僧無對。（僧人無言以對。） （法眼代云：『向重和尚日久。』）（法眼禪師代答說：『仰慕重和尚很久了。』） 問：『抱璞投師，請師雕琢。』（問：『懷抱璞玉來拜師，請禪師雕琢。』） 師曰：『不為棟樑材。』（禪師說：『不能成為棟樑之材。』） 曰：『恁么則卞和無出身處也。』（問：『這樣說來，卞和就沒有出頭之日了。』） 師曰：『擔帶即竛竮辛苦。』（禪師說：『承擔就會疲憊辛苦。』） 曰：『不擔帶時如何？』（問：『不承擔時如何？』） 師曰：『不教汝抱璞投師，請師雕琢。』（禪師說：『不教你懷抱璞玉來拜師，請禪師雕琢。』） 問：『那吒（Nezha，佛教護法神）析骨還父，析肉還母，如何是那吒本來身？』（問：『那吒拆骨還給父親，拆肉還給母親，如何是那吒本來的面目？』） 師放下拂子叉手。（禪師放下拂塵，合起雙手。） 問：『佛法二字如何辯得清濁？』（問：『佛法二字如何分辨清濁？』） 師曰：『佛法清濁。』（禪師說：『佛法清濁。』） 曰：『學人不會。』（問：『學人不會。』） 師曰：『汝適來問個甚麼？』（禪師說：『你剛才問了什麼？』） 問：『一等是水，為甚麼海咸河淡？』（問：『同樣是水，為什麼海水是鹹的，河水是淡的？』）
【English Translation】 Feng turned his head and agreed. (Feng turned his head and agreed) The master said, 'Be careful on the way.' (The Zen master said, 'Take care on the road.') Asked, 'The old year has passed, the new year has arrived, are there still those who do not involve in the two paths?' (Asked, 'The old year has passed, the new year has arrived, are there still people who do not fall into two kinds of situations?') The master said, 'Yes.' (The Zen master said, 'Yes.') Said, 'What is not involving in the two paths?' (Asked, 'What is not falling into two kinds of situations?') The master said, 'The new year begins, and everything is renewed.' (The Zen master said, 'The new year begins, and everything is renewed.') Asked, 'Faintly like a half moon, vaguely like three stars, the universe cannot contain it, where does the master manifest?' (Asked, 'Faintly like a half moon, vaguely like three stars, the universe cannot contain it, where does the master manifest?') The master said, 'What are you saying?' (The Zen master said, 'What are you saying?') Said, 'I think the master only has the waves of clear water, and no滔天waves.' (Asked, 'I think the master only has the waves of clear water, and no滔天waves.') The master said, 'Idle words.' (The Zen master said, 'Idle words.') Asked, 'How is it when coming from the category?' (Asked, 'How is it when coming from the category?') The master said, 'Coming from the human category, coming from the horse category.' (The Zen master said, 'Coming from the human category, coming from the horse category.') Asked, 'Passed down from generation to generation, what is passed down?' (Asked, 'Passed down from generation to generation, what is passed down?') The master said, 'The old monk does not understand false words.' (The Zen master said, 'The old monk does not understand false words.') Asked, 'What is it like to go out and not see the Buddha?' (Asked, 'What is it like to go out and not see the Buddha?') The master said, 'Nothing to see.' (The Zen master said, 'Nothing to see.') Said, 'What is it like to enter the room and say goodbye to parents?' (Asked, 'What is it like to enter the room and say goodbye to parents?') The master said, 'Nothing is born.' (The Zen master said, 'Nothing is born.') Asked, 'What is the body in the flames?' (Asked, 'What is the body in the flames?') The master said, 'What is there to cover?' (The Zen master said, 'What is there to cover?') Said, 'What is it like to hide in a coal warehouse?' (Asked, 'What is it like to hide in a coal warehouse?') The master said, 'I say you are as black as lacquer.' (The Zen master said, 'I say you are as black as lacquer.') Asked, 'What if it is not clear?' (Asked, 'What if it is not clear?') The master said, 'It is clear.' (The Zen master said, 'It is clear.') Asked, 'What is the last sentence?' (Asked, 'What is the last sentence?') The master said, 'It cannot be understood at the beginning.' (The Zen master said, 'It cannot be understood at the beginning.') Asked, 'Distinguishing the land from the seedlings, recognizing people from the words, I don't know what to use to distinguish and recognize?' (Asked, 'Distinguishing the land from the seedlings, recognizing people from the words, I don't know what to use to distinguish and recognize?') The master said, 'Cannot be guided.' (The Zen master said, 'Cannot be guided.') Asked, 'There are three hundred people in the courtyard, are there any who are not in the number?' (Asked, 'There are three hundred people in the temple, are there any who are not in the number?') The master said, 'Look at it fifty years after a hundred years ago.' (The Zen master said, 'Look at it fifty years after a hundred years ago.') Asked a monk: 'I have long admired Shushan Jiangtou (Shushan Jiangtou, a famous monk), is it you?' (Asked a monk: 'I have long admired Shushan Jiangtou (Shushan Jiangtou, a famous monk), is it you?') The monk had no answer. (The monk had no answer.) (Fayan (Fayan, a Zen master) said instead: 'I have admired the monk Chong for a long time.') (Fayan (Fayan, a Zen master) said instead: 'I have admired the monk Chong for a long time.') Asked, 'Holding a jade to the master, please master carve it.' (Asked, 'Holding a jade to the master, please master carve it.') The master said, 'Not for the beam material.' (The Zen master said, 'Not for the beam material.') Said, 'Then Bian He (Bian He, a man who found a jade) has no chance to come out.' (Asked, 'Then Bian He (Bian He, a man who found a jade) has no chance to come out.') The master said, 'Bearing it is tiring.' (The Zen master said, 'Bearing it is tiring.') Said, 'What if you don't bear it?' (Asked, 'What if you don't bear it?') The master said, 'I don't teach you to hold a jade to the master, please master carve it.' (The Zen master said, 'I don't teach you to hold a jade to the master, please master carve it.') Asked, 'Nezha (Nezha, a Buddhist protector) analyzes the bones to return to the father, analyzes the meat to return to the mother, what is Nezha's original body?' (Asked, 'Nezha (Nezha, a Buddhist protector) analyzes the bones to return to the father, analyzes the meat to return to the mother, what is Nezha's original body?') The master put down the whisk and clasped his hands. (The Zen master put down the whisk and clasped his hands.) Asked, 'How can the two words Buddha Dharma be distinguished clearly?' (Asked, 'How can the two words Buddha Dharma be distinguished clearly?') The master said, 'Buddha Dharma is clear.' (The Zen master said, 'Buddha Dharma is clear.') Said, 'The student does not know.' (Asked, 'The student does not know.') The master said, 'What did you ask just now?' (The Zen master said, 'What did you ask just now?') Asked, 'It's all water, why is the sea salty and the river light?' (Asked, 'It's all water, why is the sea salty and the river light?')
。師曰。天上星地下木。(法眼別云。大似相違)問如何是祖師意。師曰。彌勒覓個受記處不得。問不斷煩惱而入涅槃時如何。師作色曰。這個師僧好發業殺人。問和尚自住此山。有何境界。師曰。丫角女子白頭絲。問如何是無情說法。師曰惡。問如何是毗盧。師曰。已有名字。曰如何是毗盧師。師曰。未有毗盧時會取。問歷落一句請師道。師曰好。問四山相逼時如何。師曰。五蘊皆空。問一念未生時如何。師曰。真個謾語。問凡聖相去幾何。師下禪床立。問學人一問即和尚答。忽若千問萬問時如何。師曰。如雞抱卵。問天上天下唯我獨尊。如何是我。師曰。推倒這老胡。有甚麼罪過。問如何是和尚師。師曰。迎之不見其首。隨之罔眺其後。問鑄像未成。身在甚麼處。師曰。莫造作。曰爭奈現不現何。師曰。隱在甚麼處。問無目底人如何進步。師曰。遍十方。曰無目為甚麼遍十方。師曰。還更著得目也無。問如何是西來意。師曰不諱。問月未圓時如何。師曰。吞卻三個四個。曰圓后如何。師曰。吐卻七個八個。問日月未明。佛與眾生在甚麼處。師曰。見老僧嗔便道嗔。見老僧喜便道喜。問僧。甚麼處來。曰東西山禮祖師來。師曰。祖師不在東西山。僧無語。(法眼代云。和尚識祖師)問如何是玄中的。師曰。不到汝口
【現代漢語翻譯】 現代漢語譯本： 師父說：『天上星，地下木。』（法眼禪師另有評語：『太像互相違背了。』） 有人問：『如何是祖師的意旨？』師父說：『彌勒（Maitreya，未來佛）尋找一個被授記的地方都找不到。』 有人問：『不斷除煩惱而進入涅槃（Nirvana，佛教術語，指解脫）時，會是怎樣？』師父變了臉色說：『這個和尚喜歡造作惡業殺人。』 有人問：『和尚您住在這座山裡，有什麼樣的境界？』師父說：『丫角女子白頭絲。』 有人問：『如何是無情說法？』師父說：『惡。』 有人問：『如何是毗盧（Vairocana，佛名，意為光明遍照）？』師父說：『已經有了名字。』 那人說：『如何是毗盧師？』師父說：『在還沒有毗盧的時候領會。』 有人問：『請師父說一句透徹的話。』師父說：『好。』 有人問：『四面山峰逼近時，會是怎樣？』師父說：『五蘊（Skandha，佛教術語，指構成人身的五種要素）皆空。』 有人問：『一念未生時，會是怎樣？』師父說：『真是騙人的話。』 有人問：『凡人和聖人相差多少？』師父走下禪床站立。 有人問：『學人問一個問題，和尚您就回答。如果問成千上萬個問題時，會是怎樣？』師父說：『像雞孵蛋一樣。』 有人問：『天上天下唯我獨尊，如何是「我」？』師父說：『推倒這老胡（指佛陀），有什麼罪過？』 有人問：『如何是和尚的老師？』師父說：『迎接他，看不見他的頭；跟隨他，無法望見他的後背。』 有人問：『鑄造佛像尚未完成，佛身在什麼地方？』師父說：『不要造作。』 那人說：『怎麼奈何它時隱時現呢？』師父說：『隱藏在什麼地方？』 有人問：『沒有眼睛的人如何進步？』師父說：『遍及十方。』 那人說：『沒有眼睛為什麼遍及十方？』師父說：『難道還要再安上眼睛嗎？』 有人問：『如何是西來意（Bodhidharma，菩提達摩祖師從西土來到中國的意旨）？』師父說：『不迴避。』 有人問：『月亮未圓時，會是怎樣？』師父說：『吞掉三個四個。』 那人說：『圓了之後會是怎樣？』師父說：『吐出七個八個。』 有人問：『日月未明，佛（Buddha）與眾生在什麼地方？』師父說：『看見老僧生氣就說生氣，看見老僧高興就說高興。』 師父問一個僧人：『從什麼地方來？』僧人說：『從東西山禮拜祖師（Patriarch）而來。』師父說：『祖師不在東西山。』僧人無話可說。（法眼禪師代為回答說：『和尚您認識祖師。』） 有人問：『如何是玄中的？』師父說：『不到你的口。』
【English Translation】 English version: The Master said, 'Stars in the sky, trees on the ground.' (Dharma Eye commented separately, 'It's too much like contradicting each other.') Someone asked, 'What is the Patriarch's (Patriarch) intention?' The Master said, 'Maitreya (Maitreya, the future Buddha) can't find a place to receive prediction.' Someone asked, 'What is it like to enter Nirvana (Nirvana, Buddhist term for liberation) without ceasing afflictions?' The Master changed his expression and said, 'This monk likes to create evil karma by killing people.' Someone asked, 'What is the state of mind of the Master living in this mountain?' The Master said, 'A young girl with pigtails has white hair.' Someone asked, 'What is insentient beings preaching the Dharma?' The Master said, 'Evil.' Someone asked, 'What is Vairocana (Vairocana, name of a Buddha, meaning light shining everywhere)?' The Master said, 'It already has a name.' The person said, 'What is the teacher of Vairocana?' The Master said, 'Comprehend it before there is Vairocana.' Someone asked, 'Please, Master, say a thorough word.' The Master said, 'Good.' Someone asked, 'What is it like when four mountains are pressing in?' The Master said, 'The five Skandhas (Skandha, Buddhist term for the five aggregates that make up a person) are all empty.' Someone asked, 'What is it like when a single thought has not yet arisen?' The Master said, 'That's truly a deceptive statement.' Someone asked, 'How far apart are ordinary people and sages?' The Master stepped down from the meditation platform and stood up. Someone asked, 'The student asks one question, and the Master answers. What if I ask thousands or tens of thousands of questions?' The Master said, 'Like a hen hatching eggs.' Someone asked, 'Above the heavens and below the heavens, I alone am honored. What is "I"?' The Master said, 'Pushing down this old barbarian (referring to Buddha), what crime is there?' Someone asked, 'Who is the Master's teacher?' The Master said, 'Welcoming him, you can't see his head; following him, you can't see his back.' Someone asked, 'When the statue is not yet completed, where is the body?' The Master said, 'Don't create it.' The person said, 'How can one deal with its appearing and disappearing?' The Master said, 'Where is it hiding?' Someone asked, 'How does a person without eyes progress?' The Master said, 'Throughout the ten directions.' The person said, 'Why does one without eyes go throughout the ten directions?' The Master said, 'Do you still need to attach eyes?' Someone asked, 'What is the meaning of the Western Coming (Bodhidharma, the Patriarch Bodhidharma's intention in coming from the West to China)?' The Master said, 'Not avoiding.' Someone asked, 'What is it like when the moon is not yet full?' The Master said, 'Swallow three or four.' The person said, 'What is it like after it's full?' The Master said, 'Spit out seven or eight.' Someone asked, 'When the sun and moon are not bright, where are the Buddha (Buddha) and sentient beings?' The Master said, 'When you see the old monk angry, you say he's angry; when you see the old monk happy, you say he's happy.' The Master asked a monk, 'Where are you coming from?' The monk said, 'Coming from the Eastern and Western Mountains to pay respects to the Patriarch (Patriarch).' The Master said, 'The Patriarch is not in the Eastern and Western Mountains.' The monk was speechless. (Dharma Eye answered on his behalf, 'Master, you recognize the Patriarch.') Someone asked, 'What is the mystery within the mystery?' The Master said, 'It doesn't reach your mouth.'
里道。問牛頭未見四祖時如何。師曰。與人為師。曰見后如何。師曰。不與人為師。問諸佛出世為一大事因緣。和尚出世當爲何事。師曰。尹司空請老僧開堂。問如何是佛。師曰。幻不可求。問千里投師。乞師。一接。師曰。今日老僧腰痛。菜頭請益。師曰。且去待無人時來。頭明日伺得無人又來。師曰。近前來。頭近前。師曰。輒不得舉似於人。問並卻咽㗋唇吻請師道。師曰。汝祇要我道不得。問達磨未來時如何。師曰。遍天遍地。曰來后如何。師曰。蓋覆不得。問如何是無情說法。師曰。莫惡口。問和尚未見先師時如何師曰。通身不柰何。曰見后如何。師曰。通身撲不碎。曰還從師得也無。師曰。終不相孤負。曰恁么得從師得也。師曰。得個甚麼。曰恁么則孤負先師也。師曰。非但孤負先師。亦乃孤負老僧。問。七佛是文殊弟子。文殊還有師也無。師曰。適來恁么道。也大似屈己推人。問金雞未鳴時如何。師曰。無這個音響。曰鳴后如何。師曰。各自知時。問師子是獸中之王。為甚麼被六塵吞。師曰。不作大無人我。師居投子山三十餘載。往來激發。請益者常盈于室。縱以無畏之辯。隨問遽答。啐啄同時。微言頗多。今錄少分而已。中和中。巢寇暴起。天下喪亂。有狂徒持刃問師曰。住此何為。師乃隨宜說法。渠
【現代漢語翻譯】 現代漢語譯本 里道（地名）。問：牛頭（指牛頭法融禪師）未見四祖（指四祖道信禪師）時如何？師（指提問者所問的禪師）說：『與人為師。』問：見后如何？師說：『不與人為師。』問：諸佛出世爲了一大事因緣，和尚（指禪師）出世應當為何事？師說：『尹司空（人名）請老僧開堂。』問：如何是佛？師說：『幻不可求。』問：千里投師，乞師一接（指點）。師說：『今日老僧腰痛。』菜頭（指一位名叫菜頭的僧人）請益。師說：『且去，待無人時來。』菜頭明日伺得無人又來。師說：『近前來。』菜頭近前。師說：『輒不得舉似於人（千萬不要告訴別人）。』問：並卻咽㗋唇吻（閉口不言），請師道。師說：『汝祇要我道不得（你只是想讓我說不出來）。』問：達磨（指菩提達摩）未來時如何？師說：『遍天遍地。』問：來后如何？師說：『蓋覆不得（無法掩蓋）。』問：如何是無情說法？師說：『莫惡口（不要惡語傷人）。』問：和尚未見先師時如何？師說：『通身不柰何（渾身無力）。』問：見后如何？師說：『通身撲不碎（渾身堅不可摧）。』問：還從師得也無（是否從師父那裡得到了什麼）？師說：『終不相孤負（終究不會辜負師父）。』問：恁么（如此）得從師得也（如此說來是從師父那裡得到的）？師說：『得個甚麼（得到了什麼）？』問：恁么則孤負先師也（如此說來就辜負了先師）。師說：『非但孤負先師，亦乃孤負老僧（不僅僅辜負了先師，也辜負了我）。』問：七佛（過去七佛）是文殊（文殊菩薩）弟子，文殊還有師也無？師說：『適來恁么道，也大似屈己推人（剛才你這麼說，也太像是委屈自己抬舉別人了）。』問：金雞未鳴時如何？師說：『無這個音響（沒有這個聲音）。』問：鳴后如何？師說：『各自知時（各自知道時辰）。』問：師子（獅子）是獸中之王，為甚麼被六塵（色、聲、香、味、觸、法）吞？師說：『不作大無人我（不要太自以為是）。』師居投子山（地名）三十餘載，往來激發，請益者常盈于室。縱以無畏之辯，隨問遽答，啐啄同時。微言頗多，今錄少分而已。中和（年號）中，巢寇（指巢亂的賊寇）暴起，天下喪亂，有狂徒持刃問師曰：『住此何為（住在這裡幹什麼）？』師乃隨宜說法。渠（他）。
【English Translation】 English version Li Dao (place name). Question: What was Niu Tou's (referring to Chan Master Niu Tou Farong) state before he met the Fourth Patriarch (referring to the Fourth Patriarch Daoxin)? The Master (referring to the Chan master being questioned) said: 'He took others as his teacher.' Question: What was it like after he met him? The Master said: 'He no longer took others as his teacher.' Question: The Buddhas appear in the world for a great cause and condition. What is the purpose of the monk's (referring to the Chan master) appearance in the world? The Master said: 'Yin Sikong (person's name) invited this old monk to open a Dharma hall.' Question: What is Buddha? The Master said: 'Illusion cannot be sought.' Question: I have traveled a thousand miles to seek a teacher, begging the teacher for guidance. The Master said: 'Today, this old monk has a backache.' Cai Tou (referring to a monk named Cai Tou) sought instruction. The Master said: 'Go away for now, and come back when no one is around.' The next day, Cai Tou waited until no one was around and came again. The Master said: 'Come closer.' Cai Tou came closer. The Master said: 'You must not tell anyone about this.' Question: Closing my mouth and lips, I beg the teacher to speak. The Master said: 'You just want me to be unable to speak.' Question: What was it like before Dharma (referring to Bodhidharma) came? The Master said: 'Everywhere in the sky and on earth.' Question: What was it like after he came? The Master said: 'It cannot be covered up.' Question: What is the Dharma talk of inanimate objects? The Master said: 'Do not speak with a malicious tongue.' Question: What was it like when the monk had not yet met his former teacher? The Master said: 'My whole body was helpless.' Question: What was it like after he met him? The Master said: 'My whole body cannot be crushed.' Question: Did you receive anything from the teacher? The Master said: 'I will never let the teacher down.' Question: So, you received it from the teacher? The Master said: 'Received what?' Question: So, I have let down the former teacher. The Master said: 'Not only have you let down the former teacher, but you have also let down this old monk.' Question: The Seven Buddhas (the Seven Past Buddhas) are disciples of Manjusri (Manjusri Bodhisattva). Does Manjusri have a teacher? The Master said: 'Saying it like that just now, it seems like you are belittling yourself to praise others.' Question: What is it like when the golden rooster has not yet crowed? The Master said: 'There is no such sound.' Question: What is it like after it crows? The Master said: 'Each knows the time.' Question: The lion is the king of beasts. Why is it swallowed by the six dusts (form, sound, smell, taste, touch, and dharma)? The Master said: 'Do not be arrogant and self-centered.' The Master lived on Touzi Mountain (place name) for more than thirty years, constantly inspiring and encouraging others. Those who sought instruction often filled the room. He freely used his fearless eloquence, answering questions immediately, like a chick breaking out of its shell at the same time as its mother pecks at it from the outside. His subtle words were numerous, but only a small portion is recorded here. During the Zhonghe era (era name), the rebellion of the Chao bandits (referring to the bandits of the Chao rebellion) suddenly arose, and the world was in chaos. A madman holding a knife asked the Master: 'What are you doing here?' The Master then preached the Dharma according to the situation. He.
魁聞而拜伏。脫身服施之而去。乾化四年。四月六日。示微疾。大眾請醫。師謂眾曰。四大動作聚散常程。汝等勿慮。吾自保矣。言訖跏趺而寂。謚慈濟大師。
安吉州道場山如訥禪師
僧問。如何是教意。師曰。汝自看。僧禮拜。師曰。明月鋪霄漢。山川勢自分。問如何得聞性不隨緣去。師曰。汝聽看。僧禮拜。師曰。聾人也唱胡笳調。好惡高低自不聞。曰恁么則聞性宛然也。師曰。石從空里立。火向水中焚。問虛空還有邊際否。師曰。汝也太多知。僧禮拜。師曰。三尺杖頭挑日月。一塵飛起任遮天。問如何是道人。師曰。行運無軌跡。起坐絕人知。曰如何即是。師曰。三爐力盡無煙𦦨。萬頃平田水不流。問一念不生時如何。師曰。堪作甚麼。僧無語。師又曰。透出龍門雲雨合。山川大地入無蹤。師目有重瞳。手垂過膝。自翠微受訣。止於此山。剃草卓庵。學徒四至。廣闡法化。遂成叢社焉。
建州白雲約禪師
僧問。不坐遍空堂。不居無學位。此人合向甚麼處安置。師曰。青天無電影。韶國師參。師問。甚麼處來。韶曰。江北來。師曰。船來陸來。曰船來。師曰。還逢見魚鱉么。曰往往遇之。師曰。遇時作么生。韶曰咄。縮頭去。師大笑。
孝義性空禪師法嗣
歙州茂源禪
【現代漢語翻譯】 魁（人名）聽了，叩拜在地。脫下身上的衣服佈施后離去。乾化四年（唐朝年號）四月六日，師傅略微示現疾病。大眾請醫生。師傅對大家說：『四大（指地、水、火、風四種元素）的動作，聚散是正常的規律，你們不要憂慮，我自己會保重的。』說完，結跏趺坐而圓寂。謚號為慈濟大師。
安吉州道場山如訥禪師
僧人問：『如何是教意？』師傅說：『你自己看。』僧人禮拜。師傅說：『明月鋪滿天空，山川的形勢自然分明。』問：『如何才能使聞性不隨外緣而改變？』師傅說：『你聽聽看。』僧人禮拜。師傅說：『聾子也唱胡笳的曲調，好壞高低自己聽不見。』說：『這樣說來，聞性就宛然存在了。』師傅說：『石頭從空中豎立，火焰在水中燃燒。』問：『虛空還有邊際嗎？』師傅說：『你也太多知了。』僧人禮拜。師傅說：『三尺長的竹竿挑著日月，一粒塵土飛起也能遮蔽天空。』問：『如何是道人？』師傅說：『行動運轉沒有軌跡，起居坐臥沒有人知道。』說：『如何才是道人？』師傅說：『三個爐子的火力耗盡沒有煙氣，萬頃平坦的田地水也不流動。』問：『一念不生的時候如何？』師傅說：『能做什麼？』僧人無語。師傅又說：『穿過龍門雲雨交合，山川大地進入無蹤無跡的境界。』師傅的眼睛有重瞳，雙手下垂超過膝蓋。從翠微（山名）接受心法，在此山駐錫。砍草搭建茅庵，學徒從四面八方趕來，廣泛闡揚佛法教化，於是形成叢林僧團。
建州白雲約禪師
僧人問：『不坐在遍滿虛空的禪堂，不居於無學之位，這個人應該安置在什麼地方？』師傅說：『青天沒有電影。』韶國師來參拜。師傅問：『從什麼地方來？』韶（人名）說：『從江北來。』師傅說：『是乘船來還是走陸路來？』回答說：『乘船來。』師傅說：『還遇到魚鱉嗎？』回答說：『常常遇到。』師傅說：『遇到的時候怎麼樣？』韶（人名）說：『咄！縮頭回去。』師傅大笑。
孝義性空禪師的法嗣
歙州茂源禪師
【English Translation】 Kui (a personal name) heard this and prostrated himself. He took off his clothes and gave them away before leaving. On the sixth day of the fourth month of the fourth year of Qianhua (era name of the Tang Dynasty), the master showed a slight illness. The assembly asked for a doctor. The master said to the assembly, 'The movements of the four elements (earth, water, fire, and wind), their gathering and scattering are normal processes. Do not worry, I will take care of myself.' After speaking, he sat in the lotus position and passed away peacefully. He was posthumously named 'Great Master of Compassionate Relief'.
Chan Master Rune of Daocheng Mountain, Anji Prefecture
A monk asked, 'What is the meaning of the teachings?' The master said, 'Look for yourself.' The monk bowed. The master said, 'The bright moon covers the sky, the shapes of mountains and rivers are naturally distinct.' Asked, 'How can one's hearing nature not change with external conditions?' The master said, 'Listen and see.' The monk bowed. The master said, 'Even a deaf person sings a barbarian's tune, unable to hear the good, bad, high, or low notes.' Said, 'In that case, the hearing nature is clearly present.' The master said, 'A stone stands in the empty space, fire burns in the water.' Asked, 'Does emptiness have boundaries?' The master said, 'You know too much.' The monk bowed. The master said, 'A three-foot staff carries the sun and moon, a single speck of dust can rise and cover the sky.' Asked, 'What is a Daoist?' The master said, 'Their movements leave no trace, their rising and sitting are unknown to others.' Said, 'What is it then?' The master said, 'The three stoves have exhausted their power, leaving no smoke, ten thousand acres of flat fields have water that does not flow.' Asked, 'What is it like when a single thought does not arise?' The master said, 'What can it be used for?' The monk was speechless. The master added, 'Passing through the Dragon Gate, clouds and rain unite, mountains and rivers enter a traceless realm.' The master had double pupils and hands that hung past his knees. He received the secret teachings from Cuiwei (mountain name) and stayed at this mountain. He cut grass to build a hut, and students came from all directions, widely expounding the Dharma, thus forming a monastic community.
Chan Master Yue of Baiyun Mountain, Jianzhou
A monk asked, 'Not sitting in the hall that fills all space, not dwelling in the position of no-learning, where should this person be placed?' The master said, 'The blue sky has no shadows.' National Teacher Shao came to visit. The master asked, 'Where do you come from?' Shao (a personal name) said, 'From Jiangbei.' The master said, 'Did you come by boat or by land?' He replied, 'By boat.' The master said, 'Did you encounter fish and turtles?' He replied, 'Often.' The master said, 'What did you do when you encountered them?' Shao (a personal name) said, 'Hmph! They shrank their heads and went away.' The master laughed loudly.
Successor of Chan Master Xingkong of Xiaoyi
Chan Master Maoyuan of Shezhou
師
因平田參。師欲起身。田乃把住曰。開口即失。閉口即喪。去此二途。請師速道。師以手掩耳。田放手曰。一步易。兩步難。師曰。有甚麼死急。田曰。若非此個師。不免諸方點檢。師不對。
棗山光仁禪師
上堂。眾集。師于座前謂眾曰。不負平生行腳眼目。致個問來。還有么。眾無對。師曰。若無即升座去也。便登座。僧出禮拜。師曰。負我且從大眾何也。便歸方丈。翌日有僧。請辨前語意旨如何。師曰。齋時有飯與汝吃。夜後有床與汝眠。一向煎迫我作甚麼。僧禮拜。師曰。苦苦。僧曰。請師直指。師乃垂足曰。舒縮一任老僧。
五燈嚴統卷第五 卍新續藏第 80 冊 No. 1568 五燈嚴統(第1卷-第9卷)
五燈嚴統卷第六
青原下五世
石霜諸禪師法嗣
潭州大光山居誨禪師
京兆人也。初造石霜。長坐不臥。麻衣草履。亡身為法。霜遂令主性空塔院。一日霜知緣熟。試其所得。問曰。國家每年放舉人及第。朝門還得拜也無。師曰。有一人不求進。霜曰憑何。師曰。他且不為名。霜曰。除卻今日。別更有時也無。師曰。他亦不道今日是。如是酬問。往復無滯。盤桓二十餘祀。眾請出世。僧問。祇如達磨是祖否。師曰。不是祖。
【現代漢語翻譯】 現代漢語譯本 師（禪師）： 因平田（人名）來參訪。禪師想要起身，平田便抓住禪師說：『開口說話就失去了（真理），閉口不言也喪失了（真理）。拋開這兩條路，請禪師快速說出（真理）。』禪師用手摀住耳朵。平田放開手說：『走一步容易，走兩步就難了。』禪師說：『有什麼好著急的？』平田說：『如果不是這位禪師，免不了要到各處去請教。』禪師沒有回答。
棗山光仁禪師： 上堂說法，大眾聚集。禪師在座位前對大眾說：『不辜負我平生行腳參訪的眼力，提出一個問題來。還有人能回答嗎？』大眾沒有回答。禪師說：『如果沒有人回答，我就升座了。』於是登上座位。有僧人出來禮拜，禪師說：『辜負了我，又將如何對待大眾呢？』說完便回到方丈。第二天，有僧人請教禪師之前那句話的含義。禪師說：『齋飯時有飯給你吃，晚上有床給你睡。一直逼迫我做什麼？』僧人禮拜。禪師說：『苦啊苦啊。』僧人說：『請禪師直接指點。』禪師於是垂下腳說：『伸縮都由老僧我。』
《五燈嚴統》卷第五
《五燈嚴統》卷第六
青原下五世
石霜諸禪師法嗣
潭州大光山居誨禪師
京兆人。最初到石霜（山名，寺名）參學，長期打坐不睡覺，身穿麻衣腳穿草鞋，爲了佛法而忘卻自身。石霜於是讓他主管性空塔院。一天，石霜知道居誨禪師的機緣成熟，想測試他所領悟的，問道：『國家每年放榜錄取舉人，他們到朝廷還要拜謝嗎？』居誨禪師說：『有一個人不求進取。』石霜說：『憑什麼？』居誨禪師說：『他本來就不爲了名利。』石霜說：『除去今天，還有別的時機嗎？』居誨禪師說：『他也不說今天是什麼。』像這樣對答，往來沒有滯礙。居誨禪師在石霜住了二十多年，大眾請他出世弘法。有僧人問：『如果說達磨（菩提達摩，禪宗初祖）是祖師嗎？』居誨禪師說：『不是祖師。』
【English Translation】 English version Master (Zen Master): Because Ping Tian (person's name) came to visit. The master wanted to get up, but Ping Tian grabbed the master and said, 'Opening your mouth to speak is to lose it (the truth), and closing your mouth to remain silent is also to lose it (the truth). Leaving these two paths, please, Master, quickly speak (the truth).' The master covered his ears with his hands. Ping Tian let go and said, 'Taking one step is easy, but taking two steps is difficult.' The master said, 'What's the rush?' Ping Tian said, 'If it weren't for this master, I would have to ask around everywhere.' The master did not answer.
Zen Master Zao Shan Guang Ren: Ascending the hall to preach, the crowd gathered. The master said to the crowd in front of the seat: 'I have not failed the eyesight of my lifelong pilgrimage, and I have raised a question. Is there anyone who can answer?' The crowd did not answer. The master said, 'If no one answers, I will ascend the seat.' So he ascended the seat. A monk came out to bow, and the master said, 'You have failed me, so how will you treat the public?' After saying that, he returned to his abbot's room. The next day, a monk asked the master about the meaning of the previous sentence. The master said, 'There is food for you to eat at mealtime, and there is a bed for you to sleep on at night. Why do you keep pressing me?' The monk bowed. The master said, 'Bitter, bitter.' The monk said, 'Please, Master, point directly.' The master then lowered his feet and said, 'Stretching and shrinking are up to this old monk.'
The Fifth Volume of the Wudeng Yantong
The Sixth Volume of the Wudeng Yantong
Five Generations Under Qingyuan
Dharma Heirs of Zen Master Shishuang Zhu
Zen Master Juhui of Daguan Mountain in Tanzhou
He was from Jingzhao. He first went to Shishuang (mountain name, temple name) to study, meditating for a long time without sleeping, wearing hemp clothes and straw sandals, forgetting himself for the sake of the Dharma. Shishuang then asked him to be in charge of the Xingkong Pagoda Courtyard. One day, Shishuang knew that Zen Master Juhui's opportunity was ripe and wanted to test his understanding, asking: 'Every year the country releases the list of successful candidates, do they still bow to the court?' Zen Master Juhui said, 'There is one person who does not seek advancement.' Shishuang said, 'Why?' Zen Master Juhui said, 'He is not for fame and fortune.' Shishuang said, 'Apart from today, is there another opportunity?' Zen Master Juhui said, 'He also does not say what today is.' Like this answering, back and forth without hindrance. Zen Master Juhui lived in Shishuang for more than twenty years, and the public asked him to come out and promote the Dharma. A monk asked: 'If you say that Dharma (Bodhidharma, the first patriarch of Zen Buddhism) is the patriarch?' Zen Master Juhui said, 'Not the patriarch.'
曰既不是祖。又來作甚麼。師曰。祇為汝不薦。曰薦后如何。師曰。方知不是祖。問混沌未分時如何。師曰。時教阿誰敘。上堂。一代時教。祇是整理時人手腳。直饒剝盡到底。也祇成得個了事人。不可將當衲衣下事。所以道。四十九年。明不盡標不起。倒這裡合作么生。更若忉忉。恐成負累。珍重。
瑞州九峰道䖍禪師
福州人也。嘗為石霜侍者。洎霜歸寂。眾請首座。繼住持。師白眾曰。須明得先師意始可。座曰。先師有甚麼意。師曰。先師道。休去。歇去。冷湫湫地去。一念萬年去。寒灰枯木去。古廟香爐去。一條白練去。其餘則不問。如何是一條白練去。座曰。這個祇是明一色邊事。師曰。元來未會先師意在。座曰。爾不肯我那。但裝香來。香菸斷處。若去不得。即不會先師意。遂焚香。香菸未斷。座已脫去。師拊座背曰。坐脫立亡即不無。先師意未夢見在。住后。僧問。無間中人行甚麼行。師曰。畜生行。曰畜生復行甚麼行。師曰。無間行。曰此猶是長生路上人。師曰。汝須知有不共命者。曰不共甚麼命。師曰。長生氣不常。師乃曰。諸兄弟還識得命么。欲知命。流泉是命。湛寂是身。千波競涌。是文殊境界。一亙晴空是普賢床榻。其次借一句子是指月。于中事是話月。從上宗門中事。如節度
【現代漢語翻譯】 現代漢語譯本 問：『既然不是祖師，又來做什麼？』 師父說：『只因爲你不明白。』 問：『明白之後如何？』 師父說：『才知道不是祖師。』 問：『混沌未分之時如何？』 師父說：『那時教誰來說？』 師父上堂說法：『一代時教，只是爲了整理人們的手腳。即使剝盡到底，也只能成就一個了事的人。不可將它當作貼身衣物下的事。』 所以說：『四十九年，明不盡，標不起。』 倒在這裡做什麼？ 再多言語，恐怕成為負擔。珍重！
瑞州九峰道䖍禪師（Ruizhou Jiufeng Daoqian Chanshi）： 是福州人。曾經是石霜（Shishuang）禪師的侍者。等到石霜禪師圓寂后，大眾請首座（Shouzuo）繼任住持。道䖍禪師對大眾說：『必須明白先師的意旨才可以。』 首座說：『先師有什麼意旨？』 道䖍禪師說：『先師說：『休去，歇去，冷湫湫地去，一念萬年去，寒灰枯木去，古廟香爐去，一條白練去，其餘則不問。』 如何是一條白練去？』 首座說：『這只是明白一色邊事。』 道䖍禪師說：『原來你還不明白先師的意旨。』 首座說：『你不認可我嗎？ 但裝香來，香菸斷處，如果去不了，就是不明白先師的意旨。』 於是焚香，香菸未斷，首座已經脫去（圓寂）。道䖍禪師拍著首座的背說：『坐脫立亡（zuotuoliwang）即不無，先師的意旨還沒夢見呢。』 住持后，有僧人問：『無間地獄（Wujian diyu）中的人做什麼行？』 師父說：『畜生行。』 問：『畜生又做什麼行？』 師父說：『無間行。』 問：『這還是長生路上的人。』 師父說：『你須知有不共命者。』 問：『不共什麼命？』 師父說：『長生氣不常。』 師父於是說：『各位兄弟還認識命嗎？ 想要知道命，流泉就是命，湛寂就是身。千波競涌，是文殊（Wenshu）菩薩的境界，一亙晴空是普賢（Puxian）菩薩的床榻。』 其次借一句子是指月，于中事是話月。從上宗門中事，如節度（jiedu）。』
【English Translation】 English version Question: 'Since you are not the Patriarch, what are you doing here?' The Master said: 'Just because you don't understand.' Question: 'What happens after understanding?' The Master said: 'Then you will know you are not the Patriarch.' Question: 'What about the time before chaos was divided?' The Master said: 'Who would you teach to describe it then?' The Master ascended the hall and said: 'The teachings of a generation are only for organizing people's hands and feet. Even if you strip everything bare, you can only become someone who has finished their business. You cannot treat it as something under your inner robe.' Therefore, it is said: 'For forty-nine years, it cannot be fully understood, it cannot be marked out.' What are you doing here? If you talk too much, I'm afraid it will become a burden. Take care!'
Chan Master Daoqian of Jiufeng Mountain in Ruizhou: Was a native of Fuzhou. He once served as an attendant to Chan Master Shishuang. After Shishuang passed away, the assembly invited the head seat (Shouzuo) to succeed as abbot. Chan Master Daoqian said to the assembly: 'You must understand the intention of the late master before you can do so.' The head seat said: 'What was the late master's intention?' Chan Master Daoqian said: 'The late master said: 'Rest, stop, go coldly, go for ten thousand years in a single thought, go as cold ashes and dead wood, go as an ancient temple incense burner, go as a strip of white silk, the rest is not asked.' What is going as a strip of white silk?' The head seat said: 'This is just understanding the matter of one-sidedness.' Chan Master Daoqian said: 'So you still don't understand the late master's intention.' The head seat said: 'Don't you approve of me? Then light incense, and if you cannot leave when the incense smoke breaks, then you do not understand the late master's intention.' So he burned incense, and before the incense smoke broke, the head seat had already departed (passed away). Chan Master Daoqian patted the head seat's back and said: 'Sitting and dying, standing and dying (zuotuoliwang), is not impossible, but you haven't even dreamed of the late master's intention yet.' After becoming abbot, a monk asked: 'What practice do beings in the Avici Hell (Wujian diyu) engage in?' The Master said: 'Animal practice.' Question: 'What practice do animals engage in?' The Master said: 'Avici practice.' Question: 'These are still people on the road to longevity.' The Master said: 'You must know that there are those who do not share fate.' Question: 'What fate do they not share?' The Master said: 'The long breath is not constant.' The Master then said: 'Brothers, do you recognize fate? If you want to know fate, the flowing spring is fate, the still silence is the body. The myriad waves surging are the realm of Manjusri (Wenshu) Bodhisattva, and the vast clear sky is the bed of Samantabhadra (Puxian) Bodhisattva.' Secondly, borrowing a phrase is pointing at the moon, and the matter within it is talking about the moon. The matter within the ancestral gate from above is like a military commissioner (jiedu).'
使信旗相似。且如諸方先德。未建許多名目指陳已前。諸兄弟約甚麼體格商量。到這裡。不假三寸。試話會看。不假耳。試辨聽看。不假眼。試辯白看。所以道。聲前拋不出。句后不藏形。盡乾坤大地。都來是汝當人個體。向甚麼處。安眼耳鼻舌。莫但向意根下圖度作解。盡未來際。亦未有休歇分。所以洞山道。擬將心意學玄宗。大似西行卻向東。珍重。問承古有言。向外紹則臣位。向內紹則王種。是否。師曰是。曰如何是外紹。師曰。若不知事極頭。祇得了事。喚作外紹。是為臣種。曰如何是內紹。師曰。知向里許承當擔荷。是為內紹。曰如何是王種。師曰。須見無承當底人。無擔荷底人。始得同一色。同一色了。所以借為誕生。是為王種。曰恁么則內紹亦須得轉。師曰。灼然有承當擔荷。爭得不轉。汝道內紹便是人王種。你且道。如今還有紹底道理么。所以古人道。紹是功。紹了非是功。轉功位了。始喚作人王種。曰未審外紹還轉也無。師曰。外紹全未知有。且教渠知有。曰如何是知有。師曰。天明不覺曉。問如何是外紹。師曰。不借別人家裡事。曰如何是內紹。師曰。推爺向里頭。曰二語之中那語最親。師曰。臣在門裡。王不出門。曰恁么則不出門者。不落二邊。師曰。渠也不獨坐世界裡紹王種。名外紹王種姓
【現代漢語翻譯】 現代漢語譯本 使信旗相似。例如各地的先賢，在沒有建立眾多名目指點之前，各位同修約定以什麼樣的體格來商量？到了這裡，不憑藉三寸之舌，試著談論體會看看。不憑藉耳朵，試著辨別聽聽看。不憑藉眼睛，試著分辨明白看看。所以說，在聲音之前無法拋出，在語句之後不隱藏形跡。整個天地，都是你當下的個體。向什麼地方，安放眼耳鼻舌？不要只是在意根上下功夫去揣測理解，即使到未來，也沒有停止休息的時候。所以洞山禪師說：『想要用心意來學習玄妙的宗旨，就像向西走卻朝著東方。』珍重。 有人問：承古有言，『向外繼承就是臣子的地位，向內繼承就是王族的血脈。』是否如此？師父說：是的。那人問：如何是向外繼承？師父說：如果不知道事情的極致，只是瞭解了事情的表面，就叫做向外繼承，是臣子的種姓。那人問：如何是向內繼承？師父說：知道向內心承擔，就叫做向內繼承。那人問：如何是王族的血脈？師父說：必須見到沒有承擔的人，沒有擔荷的人，才能達到同一顏色。達到同一顏色后，才能藉此誕生，這就是王族的血脈。那人問：這樣說來，向內繼承也需要轉化？師父說：確實有承擔，有擔荷，怎麼能不轉化？你說向內繼承就是人王的血脈，你且說說，現在還有繼承的道理嗎？所以古人說：『繼承是功勞，繼承之後就不是功勞了，轉化了功位，才叫做人王的血脈。』那人問：請問向外繼承還會轉化嗎？師父說：向外繼承完全不知道有，先教他知道有。那人問：如何是知道有？師父說：天亮了卻不覺得天亮。有人問：如何是向外繼承？師父說：不借用別人家裡的事情。那人問：如何是向內繼承？師父說：把父親推向里頭。那人問：兩句話中哪句話最親切？師父說：臣子在門裡，君王不出門。那人問：這樣說來，不出門的人，不落入二邊。師父說：他也不獨自坐在世界裡繼承王種，名為外紹王種姓。
【English Translation】 English version Make the banners of faith similar. For example, what kind of framework did the virtuous predecessors in various places agree upon before establishing so many names and pointing them out? Arriving here, without relying on the three-inch tongue, try to talk and understand. Without relying on the ears, try to discern and listen. Without relying on the eyes, try to distinguish and see clearly. Therefore, it is said: 'Cannot be thrown out before the sound, does not hide the form after the sentence.' The entire universe is your individual being right now. Where do you place your eyes, ears, nose, and tongue? Do not just work hard on the root of intention to speculate and understand, even into the future, there will be no time for rest. Therefore, Zen Master Dongshan said: 'Trying to learn the profound doctrine with the mind is like going west but heading east.' Treasure this. Someone asked: 'Cheng Gu said, 'Inheriting outwardly is the position of a minister, inheriting inwardly is the bloodline of royalty.' Is this so?' The master said: 'Yes.' The person asked: 'What is inheriting outwardly?' The master said: 'If you do not know the ultimate of things, but only understand the surface of things, it is called inheriting outwardly, the lineage of a minister.' The person asked: 'What is inheriting inwardly?' The master said: 'Knowing to undertake inwardly is called inheriting inwardly.' The person asked: 'What is the bloodline of royalty?' The master said: 'You must see the person who does not undertake, the person who does not bear, to achieve the same color. After achieving the same color, you can borrow this to be born, this is the bloodline of royalty.' The person asked: 'In this case, inheriting inwardly also needs to be transformed?' The master said: 'There is indeed undertaking and bearing, how can it not be transformed? You say that inheriting inwardly is the bloodline of the human king, but tell me, is there still a principle of inheritance now?' Therefore, the ancients said: 'Inheritance is merit, after inheritance it is not merit, transforming the position of merit is called the bloodline of the human king.' The person asked: 'May I ask if inheriting outwardly will also be transformed?' The master said: 'Inheriting outwardly does not know that it exists at all, first teach them to know that it exists.' The person asked: 'What is knowing that it exists?' The master said: 'It is dawn but you do not realize it is dawn.' Someone asked: 'What is inheriting outwardly?' The master said: 'Do not borrow matters from other people's homes.' The person asked: 'What is inheriting inwardly?' The master said: 'Push the father inward.' The person asked: 'Which of the two sentences is the most intimate?' The master said: 'The minister is inside the door, the king does not go out.' The person asked: 'In this case, the one who does not go out does not fall into two extremes.' The master said: 'He does not sit alone in the world inheriting the royal lineage, it is called the outer Shaowang royal surname.'
。所以道。紹是功名臣。是偏中正。紹了轉功名君。是正中偏。問誕生還更知聞也無。師曰。更知聞阿誰。曰恁么則莫便是否。師曰若是。古人為甚麼道。誕生王有父。曰既有父。為甚麼不知聞。師曰。同時不識祖。問古人云。直得不恁么來者。猶是兒孫。意旨如何。師曰。古人不謾語。曰如何是來底兒孫。師曰。猶守珍御在。曰如何是父。師曰。無家可坐。無世可興。問諸聖間出。祇是個傳語底人。豈不是和尚語。師曰是。曰祇如世尊生下。一手指天。一手指地云。天上天下唯我獨尊。為甚麼喚作傳語底人。師曰。為他指天指地。所以喚作傳語底人。僧禮拜而退。問九重無信恩赦何來。師曰。流光雖遍。閫內不周。曰流光與閫內相去多少。師曰。綠水騰波。青山秀色。問人人盡言請益。未審師將何拯濟。師曰。汝道。巨岳還曾乏寸土也無。曰恁么則四海蔘尋。當爲何事。師曰。演若迷頭心自狂。曰還有不狂者么。師曰有。曰如何是不狂者。師曰。突曉途中眼不開。問如何是學人自己。師曰。更問阿誰。曰便恁么承當時如何。師曰。須彌還更戴須彌。問祖祖相傳。復傳何事。師曰。釋迦慳。迦葉富。曰如何是釋迦慳。師曰。無物與人。曰如何是迦葉富。師曰。國內孟嘗君。曰畢竟傳底事作么生。師曰。百歲老人分夜燈
【現代漢語翻譯】 現代漢語譯本：所以（僧人）問道：『紹是功名臣，是偏中正。紹了轉功名君，是正中偏。』（意思是說，紹是輔助有功之臣，是從偏中歸於正；紹了之後轉而成為有功之君，是從正中又歸於偏。）問：『誕生還更知聞也無？』（剛出生時還能知道聽聞嗎？） 師父說：『更知聞阿誰？』（還能知道聽聞誰呢？） （僧人）說：『恁么則莫便是否？』（這樣說來，莫非就是否定了嗎？） 師父說：『若是。』（如果是這樣。） （師父又說）『古人為甚麼道，誕生王有父？』（古人為什麼說，剛出生的國王有父親？） （僧人）說：『既有父，為甚麼不知聞？』（既然有父親，為什麼不知道聽聞呢？） 師父說：『同時不識祖。』（因為剛出生時，同時也不認識祖父。） （僧人）問：『古人云，直得不恁么來者，猶是兒孫。意旨如何？』（古人說，即使不是這樣來的，仍然是兒孫。這句話是什麼意思？） 師父說：『古人不謾語。』（古人不說謊。） （僧人）說：『如何是來底兒孫？』（什麼是來的兒孫？） 師父說：『猶守珍御在。』（仍然守護著珍貴的御物。） （僧人）說：『如何是父？』（什麼是父親？） 師父說：『無家可坐，無世可興。』（沒有家可以坐享，沒有世代可以興旺。） （僧人）問：『諸聖間出，祇是個傳語底人。豈不是和尚語？』（諸位聖人出現，只不過是傳話的人。難道不是和尚您說的嗎？） 師父說：『是。』（是的。） （僧人）說：『祇如世尊（釋迦牟尼佛的尊稱）生下，一手指天，一手指地云，天上天下唯我獨尊。為甚麼喚作傳語底人？』（比如世尊出生時，一手指天，一手指地說，天上天下唯我獨尊。為什麼稱作傳話的人？） 師父說：『為他指天指地，所以喚作傳語底人。』（因為他指天指地，所以稱作傳話的人。） 僧人禮拜後退下。 （僧人）問：『九重無信，恩赦何來？』（朝廷沒有信義，恩赦從何而來？） 師父說：『流光雖遍，閫內不周。』（陽光雖然普照，但閨房之內卻照不到。） （僧人）說：『流光與閫內相去多少？』（陽光與閨房相隔多少？） 師父說：『綠水騰波，青山秀色。』（綠水波濤盪漾，青山景色秀麗。） （僧人）問：『人人盡言請益，未審師將何拯濟？』（人人都說要請教，不知道師父您將如何救濟？） 師父說：『汝道，巨岳還曾乏寸土也無？』（你說，巨大的山嶽還缺少一寸土嗎？） （僧人）說：『恁么則四海蔘尋，當爲何事？』（這樣說來，四處參訪尋覓，又爲了什麼事呢？） 師父說：『演若迷頭心自狂。』（演若迷失了自己的頭，心就自己發狂。） （僧人）說：『還有不狂者么？』（還有不發狂的人嗎？） 師父說：『有。』（有。） （僧人）說：『如何是不狂者？』（什麼是不發狂的人？） 師父說：『突曉途中眼不開。』（即使在黎明時分，仍然睜不開眼睛。） （僧人）問：『如何是學人自己？』（什麼是學人自己？） 師父說：『更問阿誰？』（還問誰呢？） （僧人）說：『便恁么承當時如何？』（就這樣承擔下來，當時會怎麼樣？） 師父說：『須彌還更戴須彌。』（須彌山還要再戴一座須彌山。） （僧人）問：『祖祖相傳，復傳何事？』（祖祖相傳，又傳什麼事呢？） 師父說：『釋迦（釋迦牟尼佛）慳，迦葉（摩訶迦葉)富。』（釋迦吝嗇，迦葉富有。） （僧人）說：『如何是釋迦慳？』（什麼是釋迦吝嗇？） 師父說：『無物與人。』（沒有什麼東西給人。） （僧人）說：『如何是迦葉富？』（什麼是迦葉富有？） 師父說：『國內孟嘗君。』（國內的孟嘗君。） （僧人）說：『畢竟傳底事作么生？』（到底傳的是什麼事？） 師父說：『百歲老人分夜燈。』（百歲老人分發夜燈。）
【English Translation】 English version: So (the monk) asked: 'Shao is a meritorious minister, being righteous from the partial. Shao then becomes a meritorious ruler, being partial from the righteous.' (Meaning, Shao is an assistant with merit, returning to righteousness from the partial; after Shao, he transforms into a meritorious ruler, returning to partiality from righteousness.) Asked: 'At birth, is there still knowing and hearing?' (Can one still know and hear at birth?) The master said: 'Who else would know and hear?' (Who else would one know and hear?) (The monk) said: 'Then, is it not a denial?' (Does this mean it's a denial?) The master said: 'If so.' (If that's the case.) (The master also said) 'Why did the ancients say that a newborn king has a father?' (Why did the ancients say that a newborn king has a father?) (The monk) said: 'Since there is a father, why is there no knowing and hearing?' (Since there is a father, why is there no knowing and hearing?) The master said: 'At the same time, one does not recognize the grandfather.' (Because at birth, one also does not recognize the grandfather.) (The monk) asked: 'The ancients said, 'Even if not coming in this way, they are still descendants.' What is the meaning?' (The ancients said, 'Even if not coming in this way, they are still descendants.' What does this mean?) The master said: 'The ancients do not lie.' (The ancients do not lie.) (The monk) said: 'What are the descendants who come?' (What are the descendants who come?) The master said: 'Still guarding the precious imperial objects.' (Still guarding the precious imperial objects.) (The monk) said: 'What is the father?' (What is the father?) The master said: 'No home to sit in, no generation to prosper.' (No home to sit and enjoy, no generation to prosper.) (The monk) asked: 'The sages appear, only as messengers. Isn't that what you, the monk, are saying?' (The sages appear, only as messengers. Isn't that what you, the monk, are saying?) The master said: 'Yes.' (Yes.) (The monk) said: 'For example, when the World Honored One (尊稱, the honorable title of Sakyamuni Buddha) was born, he pointed one finger to the sky and one finger to the earth, saying, 'Above and below the heavens, I alone am the honored one.' Why is he called a messenger?' (For example, when the World Honored One was born, he pointed one finger to the sky and one finger to the earth, saying, 'Above and below the heavens, I alone am the honored one.' Why is he called a messenger?) The master said: 'Because he pointed to the sky and pointed to the earth, he is called a messenger.' (Because he pointed to the sky and pointed to the earth, he is called a messenger.) The monk bowed and retreated. (The monk) asked: 'Without trust in the court, where does grace and pardon come from?' (Without trust in the court, where does grace and pardon come from?) The master said: 'Though the flowing light pervades, it does not reach within the boudoir.' (Though the sunlight pervades, it does not reach within the boudoir.) (The monk) said: 'How far apart are the flowing light and the boudoir?' (How far apart are the flowing light and the boudoir?) The master said: 'Green waters surge with waves, green mountains display beautiful colors.' (Green waters surge with waves, green mountains display beautiful colors.) (The monk) asked: 'Everyone speaks of seeking benefit, I wonder how the master will save us?' (Everyone speaks of seeking benefit, I wonder how the master will save us?) The master said: 'You tell me, does the great mountain still lack an inch of soil?' (You tell me, does the great mountain still lack an inch of soil?) (The monk) said: 'In that case, what is the purpose of seeking everywhere?' (In that case, what is the purpose of seeking everywhere?) The master said: 'Yanruo (演若) loses his head and his mind goes mad.' (Yanruo loses his head and his mind goes mad.) (The monk) said: 'Are there any who are not mad?' (Are there any who are not mad?) The master said: 'Yes.' (Yes.) (The monk) said: 'Who are those who are not mad?' (Who are those who are not mad?) The master said: 'Even at dawn, the eyes do not open on the road.' (Even at dawn, the eyes do not open on the road.) (The monk) asked: 'What is the student's own self?' (What is the student's own self?) The master said: 'Who else would you ask?' (Who else would you ask?) (The monk) said: 'If I were to take it on like this, what would happen then?' (If I were to take it on like this, what would happen then?) The master said: 'Mount Sumeru (須彌山) would have to bear another Mount Sumeru.' (Mount Sumeru would have to bear another Mount Sumeru.) (The monk) asked: 'What is passed down from ancestor to ancestor?' (What is passed down from ancestor to ancestor?) The master said: 'Sakyamuni (釋迦牟尼佛) is stingy, Kasyapa (摩訶迦葉) is rich.' (Sakyamuni is stingy, Kasyapa is rich.) (The monk) said: 'How is Sakyamuni stingy?' (How is Sakyamuni stingy?) The master said: 'Has nothing to give to others.' (Has nothing to give to others.) (The monk) said: 'How is Kasyapa rich?' (How is Kasyapa rich?) The master said: 'The Mengchangjun (孟嘗君) of the country.' (The Mengchangjun of the country.) (The monk) said: 'What exactly is being passed down?' (What exactly is being passed down?) The master said: 'A hundred-year-old man distributing night lamps.' (A hundred-year-old man distributing night lamps.)
。問諸佛非我道。如何是我道。師曰。我非諸佛。曰既非諸佛。為甚麼卻立我道。師曰。適來暫喚來。如今卻遣出。曰為甚麼卻遣出。師曰。若不遣出。眼裡塵生。問一切處覓不得。豈不是聖。師曰。是甚麼聖。曰牛頭未見四祖時。豈不是聖。師曰。是聖境未忘。曰二聖相去幾何。師曰。塵中雖有隱形術。爭奈全身入帝鄉。問古人道。因真立妄。從妄顯真。是否。師曰是。曰如何是真心。師曰。不雜食是。曰如何是妄心。師曰。攀緣起倒是。曰離此二途。如何是本體。師曰。本體不離。曰為甚麼不離。師曰。不敬功德天。誰嫌黑暗女。問盡乾坤都來是個眼。如何是乾坤眼。師曰。乾坤在里許。曰乾坤眼何在。師曰。正是乾坤眼。曰還照矚也無。師曰。不借三光勢。曰既不借三光勢。憑何喚作乾坤眼。師曰。若不如是。髑髏前見鬼人無數。問一筆丹青。為甚麼邈志公真不得。師曰。僧繇卻許志公。曰未審僧繇得甚麼人證旨。卻許志公。師曰。烏龜稽首須彌柱。問動容沉古路。身沒乃方知。此意如何。師曰。偷佛錢買佛香。曰學人不會。師曰。不會即燒香。供養本爺孃。師后住泐潭而終。謚大覺禪師。
臺州涌泉景欣禪師
泉州人也。自石霜開示。而止涌泉。一日不披袈裟吃飯。有僧問。莫成俗否。師曰。即
今豈是僧邪。強德二禪客。于路次見師騎牛。不識師。忽曰。蹄角甚分明。爭柰騎者不鑒。師驟牛而去。強德憩于樹下煎茶。師回卻下牛。問曰。二禪客。近離甚麼處。強曰。那邊。師曰。那邊事作么生。強提起茶盞。師曰。此猶是這邊事。那邊事作么生。強無對。師曰。莫道騎者不鑒好。上堂。我四十九年在這裡。尚自有時走作。汝等諸人。莫開大口。見解人多。行解人萬中無一個。見解言語。總要知通。若識不盡。敢道輪迴去在。為何如此。蓋為識漏未盡。汝但盡卻今時。始得成立。亦喚作立中功。轉功就他去。亦喚作就中功親他去。我所以道。親人不得度。渠不度親人。恁么譬喻尚不會薦取。渾侖底但管取性。亂動舌頭。不見洞山道。相續也大難。汝須知有此事。若不知有。啼哭有日在。上堂。拍盲不見佛。開眼遇途人。借問途中事。渠無丈六身。不從五天來。漢地不曾踏。不是張家生。誰云李家子。三人拄一杖臥一床。似伊不似伊。拈來搭肩上。為他十八兒論。不奈伊何。
潭州云蓋山志元圓凈禪師
遊方時。問云居曰。志元不奈何時如何。居曰。祇為阇黎功力不到。師不禮拜。直造石霜。亦如前問。霜曰。非但阇黎。老僧亦不奈何。師曰。和尚為甚麼不奈何。霜曰。老僧若奈何。拈過汝不奈何
【現代漢語翻譯】 現代漢語譯本： 禪師問道：『你們難道是僧人嗎？』強德（人名，兩位參禪者之一）答道：『我們是修習二禪的行者。』他們在路邊看見禪師騎著牛，不認識禪師，便說：『牛蹄和牛角分明可見，可惜騎牛的人卻不明白。』禪師隨即騎牛離開了。強德在樹下休息煎茶。禪師回來，牽著牛走下來，問道：『二位禪客，你們剛從哪裡來？』強德回答：『那邊。』禪師問：『那邊的事情怎麼樣？』強德拿起茶盞。禪師說：『這仍然是這邊的事情。那邊的事情怎麼樣？』強德無言以對。禪師說：『不要說騎牛的人不明白啊。』 禪師上堂說法：『我四十九年在這裡，尚且有時需要走動做事。你們這些人，不要誇誇其談。有見解的人很多，真正能將見解付諸行動的人萬里無一。見解和言語，總要通達明瞭。如果認識不透徹，恐怕還會繼續輪迴。』為什麼會這樣呢？因為認識上的漏洞還沒有完全消除。你們只要窮盡當下，才能真正有所成就，這也叫做『立中功』。將功勞轉移到他處，也叫做『就中功』，親近他處。所以我說，親人是無法度化的，因為他不度化親人。這樣的比喻你們尚且不能領會，糊里糊塗的只管本性，胡亂動舌頭。沒看見洞山禪師說，『相續也大難』嗎？你們要知道有這件事。如果不知道，將來有你們哭的時候。 禪師上堂說法：『瞎子看不見佛，睜眼卻遇到路人。』借問路途上的事情，他沒有丈六金身。不從印度而來，漢地也不曾踏足。不是姓張的人家生的，誰說是姓李的人家的兒子？三個人拄著一根枴杖，睡在一張床上。像他又不像是他。拿來搭在肩膀上，為他十八歲的兒子爭論，又能怎麼樣呢？』
潭州云蓋山志元圓凈禪師
遊方參學時，問云居禪師：『志元不明白的時候該怎麼辦？』云居禪師說：『只因爲你的功力還不到家。』志元禪師沒有禮拜，直接去拜訪石霜禪師，也問了同樣的問題。石霜禪師說：『不只是你，老僧我也不明白。』志元禪師問：『和尚為什麼不明白？』石霜禪師說：『老僧如果明白了，早就把你這個不明白的東西拿走了。』
【English Translation】 English version: The Zen master asked: 'Are you monks?' Qiang De (a personal name, one of the two Zen practitioners) replied: 'We are practitioners of the second Dhyana.' They saw the Zen master riding an ox on the road, and not recognizing him, said: 'The hooves and horns of the ox are clearly visible, but it is a pity that the rider does not understand.' The Zen master then rode the ox away. Qiang De rested under a tree, brewing tea. The Zen master returned, leading the ox down, and asked: 'Two Zen practitioners, where have you just come from?' Qiang De replied: 'From over there.' The Zen master asked: 'What is happening over there?' Qiang De picked up a teacup. The Zen master said: 'This is still a matter of this side. What is happening over there?' Qiang De was speechless. The Zen master said: 'Don't say that the rider doesn't understand.' The Zen master ascended the hall and preached: 'I have been here for forty-nine years, and I still need to move and do things sometimes. All of you, do not boast. There are many people with insights, but there is not one in ten thousand who can truly put their insights into action. Insights and words must be thoroughly understood. If you do not understand thoroughly, I am afraid you will continue to be reincarnated.' Why is this so? Because the loopholes in understanding have not been completely eliminated. You only need to exhaust the present moment to truly achieve something, which is also called 'establishing merit in the midst'. Transferring merit to another place is also called 'achieving merit in the midst', getting close to another place. That is why I say that relatives cannot be saved, because they do not save relatives. You still cannot comprehend such a metaphor, blindly clinging to your nature and moving your tongues recklessly. Haven't you seen Zen Master Dongshan say, 'Continuity is also very difficult'? You must know that this is the case. If you do not know, there will be days for you to cry. The Zen master ascended the hall and preached: 'A blind man cannot see the Buddha, but opens his eyes and encounters a passerby.' Asking about the affairs of the road, he does not have a twelve-foot golden body. He does not come from India, nor has he set foot in the Han land. He is not born of the Zhang family, so who says he is the son of the Li family? Three people lean on one cane and sleep on one bed. Like him and yet not like him. Take it and put it on your shoulder, arguing for his eighteen-year-old son, what can you do?'
Zen Master Zhiyuan Yuanjing of Yun Gai Mountain in Tanzhou
When traveling and studying, he asked Zen Master Yunju: 'What should Zhiyuan do when he doesn't understand?' Zen Master Yunju said: 'Only because your effort is not enough.' Zen Master Zhiyuan did not bow, but went directly to visit Zen Master Shishuang and asked the same question. Zen Master Shishuang said: 'Not only you, but I, the old monk, also do not understand.' Zen Master Zhiyuan asked: 'Why doesn't the abbot understand?' Zen Master Shishuang said: 'If I, the old monk, understood, I would have taken away your incomprehension long ago.'
。師便禮拜。僧問石霜。萬戶俱閉即不問。萬戶俱開時如何。霜曰。堂中事作么生。僧無對。經半年。方始下一轉語。曰無人接得渠。霜曰。道即太煞道。祇道得八成。曰和尚又且如何。霜曰。無人識得渠。師知乃禮拜。乞為舉。霜不肯。師乃抱霜上方丈曰。和尚若不道。打和尚去在。霜曰得在。師頻禮拜。霜曰。無人識得渠。師于言下頓省。住后僧問。如何是佛。師曰。黃面底是。曰如何是法。師曰。藏里是。問然燈未出時如何。師曰。昧不得。問蛇為甚麼吞卻師。師曰。通身色不同。問如何是衲僧。師曰。參尋訪道。潭州道正。表聞馬王。乞師論義。王請師上殿相見。茶罷。師就王乞劍。師握劍。問道正曰。你本教中道。恍恍惚惚。其中有物。是何物。杳杳冥冥。其中有精。是何精。道得不斬。道不得即斬。道正茫然。便禮拜懺悔。師謂王曰。還識此人否。王曰識。師曰是誰。王曰道正。師曰。不是。其道若正。合對得臣僧。此祇是個無主孤魂。因茲道士更不紛紜。
潭州谷山藏禪師
僧問。法尚應舍。何況非法。如何是法尚應舍。師曰。空里撒醍醐。曰如何是非法。師曰。嵩山道士詐明頭。問逼迫出來時如何。師曰。還曾拶著汝么。
潭州中雲蓋禪師
僧問。和尚開堂。當爲何事。師
【現代漢語翻譯】 現代漢語譯本：
（禪）師便禮拜。（有）僧問石霜（石霜楚圓禪師）。『萬戶俱閉即不問，萬戶俱開時如何？』石霜曰：『堂中事作么生？』（指你自己的事如何？）僧無對。經半年，方始下一轉語，曰：『無人接得渠。』石霜曰：『道即太煞道，祇道得八成。』曰：『和尚又且如何？』石霜曰：『無人識得渠。』師知乃禮拜，乞為舉（請石霜禪師開示）。霜不肯。師乃抱霜上方丈曰：『和尚若不道，打和尚去在。』霜曰：『得在。』師頻禮拜。霜曰：『無人識得渠。』師于言下頓省（頓悟）。住后（住持一方后），僧問：『如何是佛？』師曰：『黃面底是。』曰：『如何是法？』師曰：『藏里是。』問：『然燈（然燈佛）未出時如何？』師曰：『昧不得。』問：『蛇為甚麼吞卻師？』師曰：『通身色不同。』問：『如何是衲僧？』師曰：『參尋訪道。』潭州道正（潭州的一個道士），表聞馬王（地方長官），乞師論義。王請師上殿相見。茶罷，師就王乞劍。師握劍，問道正曰：『你本教中道，恍恍惚惚，其中有物，是何物？杳杳冥冥，其中有精，是何精？道得不斬，道不得即斬。』道正茫然，便禮拜懺悔。師謂王曰：『還識此人否？』王曰：『識。』師曰：『是誰？』王曰：『道正。』師曰：『不是。其道若正，合對得臣僧。此祇是個無主孤魂。』因茲道士更不紛紜（爭辯）。
潭州谷山藏禪師
僧問：『法尚應舍，何況非法。如何是法尚應舍？』師曰：『空里撒醍醐（比喻珍貴之物）。』曰：『如何是非法？』師曰：『嵩山道士詐明頭。』問：『逼迫出來時如何？』師曰：『還曾拶著汝么？』（你曾被逼迫過嗎？）
潭州中雲蓋禪師
僧問：『和尚開堂，當爲何事？』師
【English Translation】 English version:
The master then prostrated. A monk asked Shishuang (Shishuang Chuyuan Zen Master): 'I won't ask when all the doors are closed, but what about when all the doors are open?' Shishuang said: 'What's happening in the hall?' The monk had no reply. After half a year, he finally offered a turning phrase, saying: 'No one can catch him.' Shishuang said: 'That's quite a statement, but you've only said eight tenths of it.' The monk said: 'Then what about you, Master?' Shishuang said: 'No one recognizes him.' The master understood and prostrated, asking for instruction. Shishuang refused. The master then embraced Shishuang and carried him to the abbot's room, saying: 'If you don't speak, Master, I'll beat you.' Shishuang said: 'You may.' The master repeatedly prostrated. Shishuang said: 'No one recognizes him.' The master had a sudden enlightenment upon hearing these words. After residing (as abbot), a monk asked: 'What is Buddha?' The master said: 'The one with the yellow face.' The monk asked: 'What is Dharma?' The master said: 'What's in the scripture.' Asked: 'What about before Dipamkara (Dipankara Buddha) appeared?' The master said: 'Cannot be obscured.' Asked: 'Why did the snake swallow the master?' The master said: 'The color of the whole body is different.' Asked: 'What is a mendicant monk?' The master said: 'Seeking and visiting the Way.' A Taoist named Daozheng from Tanzhou, reported to King Ma (local official), requesting a debate with the master. The king invited the master to the palace for a meeting. After tea, the master asked the king for a sword. The master held the sword and asked Daozheng: 'In your teachings, you say, 'Vague and indistinct, there is something within.' What is that something? 'Dim and obscure, there is an essence within.' What is that essence? Answer correctly and you won't be beheaded; fail to answer and you will be beheaded.' Daozheng was at a loss and prostrated in repentance. The master said to the king: 'Do you recognize this person?' The king said: 'I do.' The master said: 'Who is it?' The king said: 'Daozheng.' The master said: 'No. If his Dao were correct, he would be able to answer this monk. This is just a homeless, wandering spirit.' Because of this, the Taoists no longer argued.
Zen Master Gu Shan Zang of Tanzhou
A monk asked: 'Even the Dharma should be abandoned, how much more so the non-Dharma. What is the Dharma that should be abandoned?' The master said: 'Sprinkling ghee (metaphor for something precious) in the sky.' The monk asked: 'What is the non-Dharma?' The master said: 'A Taoist from Mount Song pretending to be enlightened.' Asked: 'What about when forced out?' The master said: 'Have you ever been squeezed?' (Have you ever been forced?)
Zen Master Zhong Yun Gai of Tanzhou
A monk asked: 'When the master opens the hall, what should be done?' The master
曰。為汝驢漢。曰諸佛出世。當爲何事。師曰。為汝驢漢。問祖佛未出世時如何。師曰。像不得。曰出世后如何。師曰。阇黎也須側身始得。問如何是向上一句。師曰。文殊失卻口。曰如何是門頭一句。師曰。頭上插花子。問如何是超百億。師曰。超人不得肯。
河中南際山僧一禪師
僧問。幸獲親近。乞師指示。師曰。我若指示。即屈著汝。曰教學人作么生即是。師曰。切忌是非。問如何是衲僧氣息。師曰。還曾薰著汝也無。問同類即不問。如何是異類。師曰。要頭斫將去。問如何是法身主。師曰。不過來。問如何是毗盧師。師曰。不超越。師終於長慶。謚本凈大師。
廬山棲賢懷祐禪師
泉州人也。僧問。如何是五老峰前事。師曰。萬古千秋。曰恁恁則成絕嗣去也。師曰。躊躇欲與誰。問自遠趨風。請師激發。師曰。他不憑時。曰請師憑時。師曰。我亦不換。問如何是法法無差。師曰。雪上更加霜。上堂。若會此個事。無有下口處。問如何是祖師西來意。師曰。井底寒蟾。天中明月。
福州覆船山洪薦禪師
僧問。如何是本來面目。師便閉目吐舌。又開目吐舌。曰本來有許多面目。師曰。適來見甚麼。僧無語。問如何是師子。師曰。善哮吼。僧拊掌曰。好手好手。師曰。青
【現代漢語翻譯】 現代漢語譯本： 問：為你這頭蠢驢！諸佛出世，應當是爲了什麼事？ 師說：爲了你這頭蠢驢！ 問：祖佛（指一切眾生的本源佛性）未出世時如何？ 師說：描繪不得。 問：出世后如何？ 師說：你這位阇黎（梵語，意為弟子）也須側身才能通過。 問：如何是向上一句（指超越一切言語概念的最高真理）？ 師說：文殊（文殊菩薩，代表智慧）失卻口。 問：如何是門頭一句（指入門的關鍵）？ 師說：頭上插花子。 問：如何是超百億（指超越無數劫數）？ 師說：超人不得肯（指超越常人無法認可）。
河中南際山僧一禪師
僧問：有幸親近，乞求禪師指示。 師說：我若指示，就委屈了你。 問：教學生如何做才是？ 師說：切忌是非。 問：如何是衲僧（指雲遊僧人）氣息？ 師說：還曾薰著你嗎？ 問：同類即不問，如何是異類？ 師說：要頭就砍了拿去。 問：如何是法身主（指佛的真身）？ 師說：不過來。 問：如何是毗盧師（指毗盧遮那佛，代表法身佛）？ 師說：不超越。 禪師最終在長慶圓寂，謚號本凈大師。
廬山棲賢懷祐禪師
泉州人。 僧問：如何是五老峰前事？ 師說：萬古千秋。 問：這樣豈不成絕嗣了嗎？ 師說：躊躇要給誰？ 問：自遠方趕來，請禪師激發。 師說：他不憑時。 問：請禪師憑時。 師說：我也不換。 問：如何是法法無差（指一切法平等無差別）？ 師說：雪上更加霜。 上堂：若會此個事，無有下口處。 問：如何是祖師西來意（指禪宗的宗旨）？ 師說：井底寒蟾，天中明月。
福州覆船山洪薦禪師
僧問：如何是本來面目？ 禪師便閉目吐舌，又開目吐舌。 問：本來有許多面目？ 師說：適才你見到了什麼？ 僧無語。 問：如何是師子（指佛，比喻佛的威猛）？ 師說：善於哮吼。 僧拊掌說：好手好手！ 師說：青！
【English Translation】 English version: Question: For you, you donkey! What is the purpose of the Buddhas appearing in the world? The Master said: For you, you donkey! Question: What is it like when the ancestral Buddha (referring to the original Buddha-nature of all beings) has not yet appeared in the world? The Master said: It cannot be depicted. Question: What is it like after appearing in the world? The Master said: Even you, this Shramana (Sanskrit, meaning disciple), must squeeze to get through. Question: What is the 'further' phrase (referring to the highest truth beyond all words and concepts)? The Master said: Manjusri (Manjusri Bodhisattva, representing wisdom) loses his mouth. Question: What is the 'gateway' phrase (referring to the key to entering)? The Master said: Wearing flowers on the head. Question: What is 'beyond hundreds of millions' (referring to transcending countless kalpas)? The Master said: Transcending people cannot accept it (referring to something beyond what ordinary people can acknowledge).
Zen Master Yi, a mountain monk from Nanji Mountain in Hezhong
A monk asked: I am fortunate to be close to you. I beg the Master to instruct me. The Master said: If I instruct you, I would be demeaning you. Question: How should a student act? The Master said: Strictly avoid right and wrong. Question: What is the breath of a mendicant monk (referring to a wandering monk)? The Master said: Have you ever been scented by it? Question: I won't ask about the same kind. What is the different kind? The Master said: If you want a head, chop it off and take it away. Question: What is the master of the Dharmakaya (referring to the true body of the Buddha)? The Master said: Does not come over. Question: What is Vairochana Buddha (referring to Vairochana Buddha, representing the Dharmakaya Buddha)? The Master said: Does not transcend. The Zen Master eventually passed away in Changqing and was posthumously named Master Benjing.
Zen Master Huaiyou of Qixian, Lushan
He was from Quanzhou. A monk asked: What is the matter before the Five Old Peaks? The Master said: Ten thousand ages and thousands of autumns. Question: In that case, wouldn't it become extinct? The Master said: Hesitating, who should I give it to? Question: I have come from afar, please inspire me. The Master said: He does not rely on time. Question: Please, Master, rely on time. The Master said: I will not exchange it either. Question: What is it that all dharmas are without difference (referring to all dharmas being equal and without difference)? The Master said: Adding frost on snow. Ascending the hall: If you understand this matter, there is no place to put your mouth. Question: What is the meaning of the Patriarch's coming from the West (referring to the purpose of Zen)? The Master said: A cold toad at the bottom of a well, a bright moon in the sky.
Zen Master Hongjian of Fuchuan Mountain, Fuzhou
A monk asked: What is the original face? The Zen Master then closed his eyes and stuck out his tongue, and then opened his eyes and stuck out his tongue again. Question: Are there so many original faces? The Master said: What did you see just now? The monk was speechless. Question: What is a lion (referring to the Buddha, a metaphor for the Buddha's power)? The Master said: Good at roaring. The monk clapped his hands and said: Good hand, good hand! The Master said: Blue!
天白日。卻被鬼迷。僧作掀禪床勢。師便打。曰驢事未去。馬事到來。師曰。灼然作家。僧拂袖便出。師曰。將甌盛水。擬比大洋。問如何是玄妙。師曰。未聞已前。道吾問。久向和尚會禪。是否。師曰。蒼天蒼天。吾近前掩師口曰。低聲低聲。師與一掌。吾曰。蒼天蒼天。師把住曰。得恁么無禮。吾卻與一掌。師曰。老僧罪過。吾拂袖便行。師呵呵大笑曰。早知如是。不見如是。僧參。師便作起勢。僧便出。師曰。阇黎且來人事。僧回作抽坐具勢。師卻歸方丈。僧曰。蒼天蒼天。師曰。龍頭蛇尾。僧近前叉手立。師曰。敗將投王。不存性命。問抱璞投師。師還接否。師以手拍香臺。僧禮拜。師曰。禮拜則不無。其中事作么生。僧卻拍香臺。師曰。舌頭不出口。師將示寂三日前。令侍者喚第一座來。師臥出氣一聲。座喚侍者曰。和尚渴要湯水吃。師乃面壁而臥。臨終令集眾。乃展兩手。出舌示之。時第三座曰。諸人和尚舌根硬也。師曰。苦哉苦哉。誠如第三座所言。舌根硬去也。言訖而寂。謚紹隆大師。
鼎州德山存德慧空禪師
僧問。如何是一句。師曰。更請問。問如何是和尚仙陀婆。師曰。昨夜三更見月明。
吉州崇恩禪師
僧問。祖意教意是同是別。師曰。少林雖有月。蔥嶺不穿云。
【現代漢語翻譯】 現代漢語譯本 天白日，卻被鬼迷。（比喻在光天化日之下，卻被迷惑。）有僧人做出要掀翻禪床的姿勢，禪師就打他，說：『驢的事情還沒過去，馬的事情又來了。』（比喻一波未平一波又起。）禪師說：『真是個行家。』僧人拂袖便走。禪師說：『用甌（小盆）盛水，想比作大海。』 問：『如何是玄妙？』禪師說：『在未曾聽聞之前。』道吾問道：『久仰和尚會禪，是否如此？』禪師說：『蒼天蒼天。』我上前摀住禪師的嘴說：『小聲點，小聲點。』禪師給我一掌。我說：『蒼天蒼天。』禪師抓住我說：『如此無禮？』我反手也給禪師一掌。禪師說：『老僧罪過。』我拂袖便走。禪師呵呵大笑說：『早知如此，不見如此。』 有僧人蔘拜，禪師便做出要起身的樣子，僧人便要離開。禪師說：『阇黎（梵語，意為學人）且慢，還有人事。』僧人回頭做出要抽出坐具的姿勢，禪師卻回方丈了。僧人說：『蒼天蒼天。』禪師說：『龍頭蛇尾。』有僧人上前叉手站立。禪師說：『敗將投降，不顧性命。』 問：『抱璞（懷有美玉）來拜師，禪師還接納嗎？』禪師用手拍香臺。僧人禮拜。禪師說：『禮拜是做了，其中事怎麼樣？』僧人也拍香臺。禪師說：『舌頭不出口。』禪師將要示寂（圓寂）的前三天，讓侍者叫第一座來。禪師躺下，出氣一聲。第一座告訴侍者說：『和尚渴了，要喝湯水。』禪師於是面壁而臥。臨終時召集眾人，乃伸出兩手，吐出舌頭給眾人看。當時第三座說：『諸位，和尚舌根硬了。』禪師說：『苦哉苦哉，誠如第三座所言，舌根硬了。』說完就圓寂了。謚號紹隆大師。 鼎州德山存德慧空禪師 有僧人問：『如何是一句？』禪師說：『請再問。』問：『如何是和尚的仙陀婆（梵語，意為鹽）？』禪師說：『昨夜三更見月明。』 吉州崇恩禪師 有僧人問：『祖意（禪宗的宗旨）和教意（佛教的教義）是相同還是不同？』禪師說：『少林雖有月，蔥嶺（崑崙山）**云。』
【English Translation】 English version In broad daylight, yet being misled by ghosts. (A metaphor for being deceived in clear circumstances.) A monk made a gesture as if to overturn the meditation bed, and the Zen master struck him, saying, 'The affair of the donkey has not yet passed, and the affair of the horse has arrived.' (A metaphor for one wave subsiding only for another to arise.) The Zen master said, 'Truly a master.' The monk flicked his sleeves and left. The Zen master said, 'Using a small bowl to hold water, trying to compare it to the great ocean.' Asked, 'What is the profound mystery?' The Zen master said, 'Before hearing it.' Daowu asked, 'I have long admired the abbot's mastery of Zen, is this so?' The Zen master said, 'Heavens, heavens.' I stepped forward and covered the Zen master's mouth, saying, 'Quietly, quietly.' The Zen master gave me a slap. I said, 'Heavens, heavens.' The Zen master grabbed me, saying, 'So rude?' I gave the Zen master a slap in return. The Zen master said, 'This old monk is at fault.' I flicked my sleeves and left. The Zen master laughed loudly, saying, 'Had I known it would be like this, I would not have seen it like this.' A monk came to pay respects, and the Zen master made a gesture as if to rise, and the monk was about to leave. The Zen master said, 'Dharma brother (Śramaṇa, meaning practitioner), wait, there is still human affairs.' The monk turned back and made a gesture as if to pull out his sitting mat, but the Zen master returned to his room. The monk said, 'Heavens, heavens.' The Zen master said, 'Dragon head, snake tail.' A monk stepped forward and stood with his hands folded. The Zen master said, 'A defeated general surrenders, disregarding his life.' Asked, 'If one brings unpolished jade (possessing inner worth) to seek a teacher, will the Zen master accept him?' The Zen master tapped the incense stand with his hand. The monk bowed. The Zen master said, 'The bowing has been done, but what about the matter within it?' The monk also tapped the incense stand. The Zen master said, 'The tongue does not speak.' Three days before the Zen master was about to enter parinirvana (final passing), he had the attendant summon the first seat. The Zen master lay down and let out a breath. The first seat told the attendant, 'The abbot is thirsty and wants to drink soup.' The Zen master then lay facing the wall. At the time of his death, he gathered the assembly, then stretched out both hands and showed his tongue to everyone. At that time, the third seat said, 'Everyone, the abbot's tongue is stiff.' The Zen master said, 'Alas, alas, truly as the third seat says, the tongue has become stiff.' After saying this, he passed away. His posthumous title was Great Master Shaolong. Zen Master Cunde Huikong of Deshan in Dingzhou A monk asked, 'What is a single phrase?' The Zen master said, 'Please ask again.' Asked, 'What is the abbot's saindhava (Sanskrit, meaning salt)?' The Zen master said, 'Last night, at the third watch, I saw the bright moon.' Zen Master Chong'en of Jizhou A monk asked, 'Are the ancestral intent (the essence of Zen) and the doctrinal intent (the teachings of Buddhism) the same or different?' The Zen master said, 'Although Shaolin has the moon, the Congling (Kunlun Mountains) is covered with **clouds.'
問如何是類。師曰。奈何橋畔嘶聲切。劍樹林中去復來。
石霜腪禪師
僧問。世尊出世先度五俱輪。和尚出世先度何人。師曰。總不度。曰為甚麼不度。師曰。為伊不是五俱輪。
郢州芭蕉禪師
僧問。從上宗乘如何舉唱。師曰。已被人冷眼覷破了。問不落諸緣。請師直指。師曰。有問有答。問如何是和尚為人一句。師曰。祇恐阇黎不問。問如何是向去底人。師曰。董家稚子聲聲哭。曰如何是卻來底人。師曰。枯木驪龍露爪牙。
潭州肥田慧覺伏禪師
僧問。如何是未出世邊事。師曰。髻中珠未解。石女斂雙眉。曰出世后如何。師曰。靈龜呈卦兆。失卻自家身。問此地名甚麼。師曰肥田。曰宜種甚麼。師便打。師有偈曰。修多好句枉工夫。返本還源是大愚。祖佛不從修證得。縱行玄略也崎嶇。
潭州鹿苑暉禪師
僧問。不假諸緣請師道。師敲火爐曰會么。曰不會。師曰。瞌睡漢。問牛頭未見四祖時如何。師曰。如月在水。曰見后如何。師曰。如水在月。問祖祖相傳。未審傳個甚麼。師曰。汝問我我問汝。曰恁么則緇素不分也。師曰。甚麼處去來。
潭州寶蓋約禪師
僧問。寶蓋高高掛。其中事若何。請師言下旨一句不消多。師曰。寶蓋掛空中。有路
【現代漢語翻譯】 現代漢語譯本 問：什麼是『類』（指眾生的類別，輪迴的種類）？ 師父說：奈何橋邊嘶鳴聲悽切，劍樹林中去了又來。
石霜腪禪師
僧人問：世尊（釋迦牟尼佛）出世時，先度化五俱輪（指最初跟隨佛陀的五比丘）。和尚（指禪師自己）出世，先度化何人？ 師父說：總不度化。 僧人問：為什麼不度化？ 師父說：因為他們不是五俱輪。
郢州芭蕉禪師
僧人問：從上以來宗門的宗旨如何宣揚？ 師父說：已經被有眼力的人冷眼看穿了。 僧人問：不落入各種因緣，請師父直接指示。 師父說：有問有答。 僧人問：如何是和尚為人施教的一句（核心）？ 師父說：只怕你（阇黎）不問。 僧人問：如何是前往（解脫）的人？ 師父說：董家的孩子聲聲哭。 僧人問：如何是返回（輪迴）的人？ 師父說：枯木中的驪龍（神龍）露出爪牙。
潭州肥田慧覺伏禪師
僧人問：如何是未出世（未證悟）時的景象？ 師父說：髮髻中的寶珠尚未解開，石女收斂雙眉。 僧人問：出世（證悟）后如何？ 師父說：靈龜呈現卦象的預兆，失去了自己的身形。 僧人問：此地叫什麼名字？ 師父說：肥田。 僧人問：宜種植什麼？ 師父便打了他。 師父有一首偈語說：修飾辭藻的好句子枉費功夫，返本還源才是大智慧。祖師和佛陀不是通過修行證悟得到的，縱然施行玄妙的策略也艱難曲折。
潭州鹿苑暉禪師
僧人問：不憑藉任何因緣，請師父開示。 師父敲打火爐說：會了嗎？ 僧人說：不會。 師父說：瞌睡漢。 僧人問：牛頭（法融禪師）未見四祖（道信禪師）時如何？ 師父說：如月亮在水中。 僧人問：見后如何？ 師父說：如水在月亮中。 僧人問：祖祖相傳，不知傳的是什麼？ 師父說：你問我，我問你。 僧人問：這樣說來，僧人和俗人就沒有分別了？ 師父說：從哪裡來，到哪裡去？
潭州寶蓋約禪師
僧人問：寶蓋高高懸掛，其中的事情如何？請師父用一句話點明宗旨，不必多說。 師父說：寶蓋掛在空中，有路可尋。
【English Translation】 English version Question: What is 'category' (referring to the categories of sentient beings, types of reincarnation)? The Master said: The neighing sounds are mournful by the Naihe Bridge (Bridge of Helplessness), coming and going in the forest of sword trees.
Zen Master Shishuang Qing
A monk asked: When the World-Honored One (Sakyamuni Buddha) appeared in the world, he first liberated the five Kondanna (the first five bhikkhus who followed the Buddha). When the Abbot (referring to the Zen Master himself) appears in the world, who does he liberate first? The Master said: I don't liberate anyone at all. The monk asked: Why don't you liberate? The Master said: Because they are not the five Kondanna.
Zen Master Baziao of Yingzhou
A monk asked: How should the doctrine of the Zen school from the past be proclaimed? The Master said: It has already been seen through with cold eyes by those with insight. A monk asked: Without falling into various conditions, please directly point it out, Master. The Master said: There is asking and answering. A monk asked: What is the Abbot's one phrase (core teaching) for teaching people? The Master said: I'm just afraid that you (Dharma brother) won't ask. A monk asked: What is a person who is going (towards liberation)? The Master said: The Dong family's child cries with every sound. A monk asked: What is a person who is returning (to reincarnation)? The Master said: The black dragon in the withered tree reveals its claws and teeth.
Zen Master Huijue Fu of Feitian, Tanzhou
A monk asked: What is the state before emerging into the world (before enlightenment)? The Master said: The jewel in the hair knot has not yet been untied, and the stone woman lowers her eyebrows. A monk asked: What is it like after emerging into the world (after enlightenment)? The Master said: The spiritual turtle presents the omen of divination, losing its own form. A monk asked: What is this place called? The Master said: Feitian (Fertile Field). The monk asked: What is suitable to plant? The Master then hit him. The Master has a verse saying: Good sentences with embellished words are a waste of effort; returning to the origin is great wisdom. The Patriarchs and Buddhas are not attained through cultivation and realization; even if you practice profound strategies, it is still difficult and tortuous.
Zen Master Hui of Luyuan, Tanzhou
A monk asked: Without relying on any conditions, please teach, Master. The Master knocked on the stove and said: Do you understand? The monk said: I don't understand. The Master said: Sleepyhead. A monk asked: What was it like when Niutou (Fazong Zen Master) had not yet seen the Fourth Patriarch (Daoxin Zen Master)? The Master said: Like the moon in the water. The monk asked: What is it like after seeing him? The Master said: Like water in the moon. A monk asked: The Patriarchs transmit to each other; I wonder what is being transmitted? The Master said: You ask me, and I ask you. The monk asked: In that case, there is no distinction between monks and laypeople? The Master said: Where do you come from, and where are you going?
Zen Master Yue of Baogai, Tanzhou
A monk asked: The Baogai (precious canopy) hangs high; what is the matter within it? Please, Master, point out the essence in one sentence, no need to say more. The Master said: The Baogai hangs in the air; there is a path to follow.
不曾通。儻求言下旨。便是有西東。
越州雲門山拯迷寺海晏禪師
僧問。如何是衲衣下事。師曰。如咬硬石頭。問如何是古寺一爐香。師曰。歷代無人嗅。曰嗅者如何。師曰。六根俱不到。問久向拯迷。到來為甚麼。不見拯迷。師曰。阇黎不識拯迷。
湖南文殊禪師
僧問。僧繇為甚麼邈志公真不得。師曰。非但僧繇。志公也邈不得。曰志公為甚麼邈不得。師曰。彩繪不將來。曰和尚還邈得也無。師曰。我亦邈不得。曰和尚為甚麼邈不得。師曰。渠不以茍我顏色。教我作么生邈。問如何是密室。師曰。緊不就。曰如何是密室中人。師曰。不坐上色牛。
鳳翔府石柱禪師
遊方時。到洞山。時虔和尚垂語曰。有四種人。一人說過佛祖。一步行不得。一人行過佛祖。一句說不得。一人說得行得。一人說不得行不得。阿那個是其人。師出衆曰。一人說過佛祖行不得者。祇是無舌不許行。一人行過佛祖。一句說不得者。祇是無足不許說。一人說得行得者。祇是涵蓋相稱。一人說不得行不得者。如斷命求活。此是石女兒披枷帶鎖。山曰。阇黎分上作么生。師曰。該通分上卓卓寧彰。山曰。祇如海上明公秀。又作么生。師曰。幻人相逢拊掌呵呵。
河中府棲巖山大通院存壽禪師
【現代漢語翻譯】 現代漢語譯本： 不曾領會。如果想要通過言語來尋求真諦，那就是執著于有與無、是與非的二元對立了。
越州雲門山拯迷寺海晏禪師
有僧人問道：『什麼是衲衣（nà yī，僧人的粗布衣服）下的事？』禪師說：『如同啃咬堅硬的石頭。』（意指修行艱難，需要毅力） 問：『什麼是古寺一爐香？』禪師說：『歷代沒有人聞到過。』（意指真理超越感官） 問：『聞到的人怎麼樣？』禪師說：『六根（liù gēn，眼、耳、鼻、舌、身、意）都無法到達。』（意指真理不可通過感官和意識來認知） 問：『久仰拯迷（Zhěng mí，寺名）之名，到來后為什麼反而不見拯迷？』禪師說：『你並不認識拯迷。』（意指拯迷不在外在，而在內心）
湖南文殊禪師
有僧人問道：『僧繇（Sēng yáo，著名畫家）為什麼描繪志公（Zhì gōng，南朝梁代高僧）的真容卻描繪不像？』禪師說：『不僅僅是僧繇，志公自己也無法描繪自己。』 問：『志公為什麼無法描繪自己？』禪師說：『因為他不會把外在的色彩和形象帶進來。』（意指志公不執著于外在形象） 問：『和尚您能描繪自己嗎？』禪師說：『我也無法描繪自己。』 問：『和尚您為什麼無法描繪自己？』禪師說：『因為他不以虛假的自我形象示人，教我如何描繪呢？』（意指禪師不執著于自我形象） 問：『什麼是密室？』禪師說：『緊閉卻不封閉。』（意指內心清凈，但不與世隔絕） 問：『什麼是密室中的人？』禪師說：『不騎著好色的牛。』（意指不被慾望所驅使）
鳳翔府石柱禪師
（石柱禪師）遊方時，來到洞山（Dòng shān，地名）。當時虔和尚（Qián héshàng，人名）開示說：『有四種人：一種人能說佛祖的道理，卻一步也行不出來；一種人能行佛祖的道理，卻一句話也說不出來；一種人既能說又能行；一種人既不能說也不能行。哪一個是真正的人呢？』 石柱禪師從人群中走出來說：『一種人能說佛祖的道理卻一步也行不出來，只是因為沒有舌頭而不允許他行動；一種人能行佛祖的道理卻一句話也說不出來，只是因為沒有腳而不允許他說；一種人既能說又能行，只是因為涵蓋（hán gài，盒子蓋）和盒子相稱；一種人既不能說也不能行，如同斷了命還要求活。這就像石女兒（shí nǚ ér，比喻不可能的事）披枷帶鎖。』 洞山和尚說：『你對此怎麼看？』石柱禪師說：『在該通達的地方，卓然顯現。』 洞山和尚說：『那麼，像海上明公秀（Hǎi shàng Míng gōng Xiù，人名）又怎麼樣呢？』石柱禪師說：『幻化的人相逢，拍手大笑。』（意指一切皆是虛幻）
河中府棲巖山大通院存壽禪師
【English Translation】 English version: I have never understood. If you seek the essence through words, you are clinging to the duality of existence and non-existence, right and wrong.
Chan Master Haiyan of Yunmen Mountain Zhengmi Temple in Yuezhou
A monk asked, 'What is the matter beneath the kasaya (nà yī, a monk's robe)?' The Master said, 'Like biting a hard stone.' (Meaning that practice is difficult and requires perseverance) Asked, 'What is the one incense burner in the ancient temple?' The Master said, 'No one has smelled it throughout the ages.' (Meaning that truth transcends the senses) Asked, 'What about those who smell it?' The Master said, 'The six senses (liù gēn, eyes, ears, nose, tongue, body, and mind) cannot reach it.' (Meaning that truth cannot be perceived through the senses and consciousness) Asked, 'Having long admired the name Zhengmi (Zhěng mí, temple name), why do I not see Zhengmi upon arrival?' The Master said, 'You do not recognize Zhengmi.' (Meaning that Zhengmi is not external but internal)
Chan Master Wenshu of Hunan
A monk asked, 'Why couldn't Sengyao (Sēng yáo, a famous painter) accurately depict the true likeness of Zhigong (Zhì gōng, a prominent monk of the Liang Dynasty)?' The Master said, 'Not only Sengyao, but Zhigong himself could not depict himself.' Asked, 'Why couldn't Zhigong depict himself?' The Master said, 'Because he would not bring external colors and forms.' (Meaning that Zhigong was not attached to external forms) Asked, 'Can you, Master, depict yourself?' The Master said, 'I also cannot depict myself.' Asked, 'Why can't you, Master, depict yourself?' The Master said, 'Because he does not show himself with false self-image, how can I depict him?' (Meaning that the Chan Master is not attached to self-image) Asked, 'What is the secret chamber?' The Master said, 'Tightly closed but not sealed off.' (Meaning inner purity but not isolation from the world) Asked, 'Who is the person in the secret chamber?' The Master said, 'Does not ride a lustful ox.' (Meaning not driven by desires)
Chan Master Shizhu of Fengxiang Prefecture
When (Chan Master Shizhu) was traveling, he came to Dongshan (Dòng shān, place name). At that time, Venerable Qian (Qián héshàng, person's name) gave a teaching, saying, 'There are four kinds of people: one who can speak the Buddha's teachings but cannot take a single step; one who can practice the Buddha's teachings but cannot say a single word; one who can both speak and practice; and one who can neither speak nor practice. Which one is the true person?' Chan Master Shizhu came out from the crowd and said, 'One who can speak the Buddha's teachings but cannot take a single step is simply because he has no tongue and is not allowed to act; one who can practice the Buddha's teachings but cannot say a single word is simply because he has no feet and is not allowed to speak; one who can both speak and practice is simply because the box and lid match each other (hán gài, box lid); one who can neither speak nor practice is like seeking life after death. This is like a stone woman (shí nǚ ér, metaphor for the impossible) wearing shackles.' Venerable Dongshan said, 'What is your view on this?' Chan Master Shizhu said, 'In the place where it should be understood, it is clearly revealed.' Venerable Dongshan said, 'Then, what about Minggong Xiu of the Sea (Hǎi shàng Míng gōng Xiù, person's name)?' Chan Master Shizhu said, 'Illusory people meet and clap their hands and laugh.' (Meaning that everything is illusory)
Chan Master Cunshou of Datong Monastery on Qiyan Mountain in Hezhong Prefecture
初講經論。後於石霜之室忘筌。住后僧問。如何是和尚得力處。師曰。不居無理位。豈坐白牛車。問蓮華未出水時如何。師曰。汝莫問出水后蓮華事么。僧無語。師平居罕言。叩之則應。謚真寂禪師。
南嶽玄泰禪師
沉靜寡言。未嘗衣帛。時謂之泰布衲。始見德山。升于堂矣。后謁石霜。遂入室焉。掌翰二十年。與貫休齊己為友。后居蘭若。曰金剛臺。誓不立門徒。四方後進依附。皆用交友之禮。嘗以衡山多被山民斬伐燒畬。為害滋甚。乃作畬山謠曰。畬山兒畬山兒無所知。年年斫斷青山嵋。就中最好衡岳色。杉松利斧摧貞枝。靈禽野鶴無因依。白雲迴避青煙飛。猿猱路絕巖崖出。芝術失根茆草肥。年年斫罷仍再鋤。千秋終是難復初。又道今年種不多。來年更斫當陽坡。國家岳域尚如此。不知此理如之何。遠邇傳播。達於九重。有詔禁止。故岳中蘭若無復延燎。師之力也。將示滅。乃召一僧。令備薪蒸。留偈曰。今年六十五。四大將離主。其道自玄玄。箇中無佛祖。不用剃頭。不須澡浴。一堆猛火。千足萬足。端坐垂一足而逝。阇維收舍利。建塔于迎云亭側。
潭州云蓋禪師
僧問。佛未出世時如何。師曰。月中藏玉兔。曰出后如何。師曰。日裡背金烏。問不可以情測時如何。師曰。
【現代漢語翻譯】 初時講習經論，後來在石霜的禪室中領悟了忘言之境。住持后，有僧人問：『如何是和尚您得力之處？』 師父說：『不居於無理之位，豈會安坐于白牛車之上。』 又問：『蓮花未出水時是怎樣的？』 師父說：『你莫非要問出水后的蓮花之事嗎？』 那僧人無言以對。師父平時很少說話，但若有人請教，則必作迴應。 謚號為真寂禪師。
南嶽玄泰禪師
沉靜寡言，從不穿絲綢衣物，當時人稱他為『泰布衲』。起初拜見德山，德山已經升座講法。後來拜謁石霜，於是進入他的禪室。掌管文翰二十年，與貫休、齊己為友。之後居住在蘭若（寺廟），名為金剛臺，發誓不收門徒，四方後輩前來依附，都以朋友之禮相待。 曾經因為衡山一帶的山民大量砍伐樹木、焚燒田地，危害非常嚴重，於是作《畬山謠》說：『畬山兒，畬山兒，無所知。年年斫斷青山嵋。就中最好衡岳色，杉松利斧摧貞枝。靈禽野鶴無因依。白雲迴避青煙飛。猿猱路絕巖崖出。芝術失根茆草肥。年年斫罷仍再鋤，千秋終是難復初。又道今年種不多，來年更斫當陽坡。國家岳域尚如此，不知此理如之何。』 這歌謠傳播很廣，傳到了朝廷。於是皇帝下詔禁止，所以衡山中的蘭若不再遭受焚燒，這是玄泰禪師的功勞。 將要圓寂時，於是召來一個僧人，讓他準備柴火。留下偈語說：『今年六十五，四大將離主。其道自玄玄，箇中無佛祖。不用剃頭，不須澡浴。一堆猛火，千足萬足。』 然後端坐，垂下一隻腳而逝。火化后收取捨利（Śarīra），在迎云亭旁建塔供奉。
潭州云蓋禪師
有僧人問：『佛（Buddha）未出世時是怎樣的？』 師父說：『月中藏玉兔。』 又問：『出世后是怎樣的？』 師父說：『日裡背金烏。』 問：『不可以情理推測時是怎樣的？』 師父說：
【English Translation】 Initially, he lectured on scriptures and treatises. Later, in the chamber of Shishuang (石頭), he forgot the means (of language). After residing (as abbot), a monk asked, 'What is the abbot's point of strength?' The master said, 'Not dwelling in a position without reason, how could one sit on a white bullock cart?' He asked, 'What is it like when the lotus (Padma) has not yet emerged from the water?' The master said, 'Are you not asking about the lotus after it has emerged from the water?' The monk was speechless. The master rarely spoke in ordinary times, but would respond if asked. His posthumous title was Chan Master Zhenji (真寂禪師).
Chan Master Xuantai (玄泰禪師) of Nanyue (南嶽)
He was quiet and taciturn, and never wore silk. At the time, he was called 'Tailor Tai'. He first saw Deshan (德山), who was already ascending the hall (to preach). Later, he visited Shishuang (石霜) and entered his chamber. He was in charge of writing for twenty years and was friends with Guanxiu (貫休) and Qiji (齊己). Later, he lived in a monastery called the Vajra Terrace (金剛臺), vowing not to accept disciples. Later generations from all directions who came to rely on him were treated with the courtesy of friends. He once lamented that the people of Hengshan (衡山) were cutting down and burning the mountains, causing great harm. So he wrote the 'Sheshan Ballad': 'Sheshan children, Sheshan children, know nothing. Year after year, they cut off the green mountains. Among them, the best is the color of Hengyue (衡岳), the fir and pine trees are destroyed by sharp axes. Spiritual birds and wild cranes have no place to rely on. White clouds avoid the flying green smoke. The paths of monkeys and apes are cut off, and cliffs appear. The ganoderma (芝) and artemisia (術) lose their roots, and thatch grows fat. Year after year, they cut and then hoe again, and after a thousand years, it is difficult to return to the beginning. They also say that they don't plant much this year, and next year they will cut down the sunny slope. The country's sacred mountains are still like this, I don't know what this principle is like.' This ballad spread far and wide, reaching the imperial court. An edict was issued to prohibit it, so the monasteries in Hengshan were no longer burned. This was due to the master's efforts. When he was about to pass away, he summoned a monk and ordered him to prepare firewood. He left a verse saying: 'This year I am sixty-five, the four elements (四大) will leave their master. The Way is mysterious and profound, there are no Buddhas (Buddha) or ancestors in it. No need to shave the head, no need to bathe. A pile of fierce fire, a thousand feet, ten thousand feet.' Then he sat upright, with one foot hanging down, and passed away. After cremation, the relics (Śarīra) were collected, and a pagoda was built next to the Yingyun Pavilion.
Chan Master Yungai (雲蓋禪師) of Tanzhou (潭州)
A monk asked, 'What is it like when the Buddha (Buddha) had not yet appeared in the world?' The master said, 'The jade rabbit is hidden in the moon.' He asked, 'What is it like after he appeared?' The master said, 'The golden crow turns its back to the sun.' He asked, 'What is it like when it cannot be measured by emotion?' The master said:
無舌童兒機智盡。風穴參。師問。石角穿雲路。攜筇意若何。穴曰。紅霞籠玉象。擁嶂照川源。師曰。相隨來也。穴曰。和尚也須低聲。師曰。且坐喫茶。
邵武軍龍湖普聞禪師
唐僖宗太子也。幼不茹葷。長無經世意。僖宗鍾愛之。然百計陶寫。終不能回。中和初。僖宗幸蜀。師斷髮逸游。人無知者。造石霜問曰。祖師別傳事。肯以相付乎。霜曰。莫謗祖師。師曰。天下宗旨盛大。豈妄為之邪。霜曰。是實事那。師曰。師意如何。霜曰。待案山點頭。即向汝道。師于言下頓省。辭去至邵武。城外見山郁然深秀。遂撥草至。煙起處有一苦行居焉。苦行見師至。乃曰。上人當興此。長揖而去。師居十餘年。一日有一老人拜謁。師問。住在何處。至此何求。老人曰。住在此山。然非人龍也。行雨不職。上天有罰當死。愿垂救護。師曰。汝得罪上帝。我何能致力。雖然可易形來。俄失老人所在。視坐傍有一小蛇。延緣入袖。至暮雷電震山。風雨交作。師危坐不傾。達旦晴霽。垂袖蛇墮地而去。有頃老人拜而泣曰。自非大士慈悲。為血腥穢此山矣。念何以報斯恩。即穴巖下為泉曰。此泉為他日多眾之設。今號龍湖。邦人聞其事。施財施力相與建寺。衲子云趨。師闡化三十餘年。臨示寂。聲鐘集眾說偈曰。我逃世難
【現代漢語翻譯】 現代漢語譯本： 無舌童兒機智用盡。（風穴參禪師）。風穴禪師問：（從）石角穿過雲端的路，你拿著竹杖想做什麼？風穴禪師說：紅色的雲霞籠罩著玉象（指山峰），環繞著山峰照耀著河流的源頭。禪師說：是跟隨我來的嗎？風穴禪師說：和尚（你）也需要小聲說話。禪師說：先坐下喝茶吧。
邵武軍龍湖普聞禪師
（普聞禪師是）唐僖宗的太子。從小不吃葷。長大后沒有治理世事的意願。僖宗非常寵愛他。然而想盡辦法培養他，最終也不能使他回心轉意。中和初年，僖宗前往蜀地避難。普聞禪師剃髮后四處遊歷，沒有人知道他的身份。他到石霜禪寺問道：祖師（達摩）的特別傳授，肯傳給我嗎？石霜禪師說：不要誹謗祖師。普聞禪師說：天下的宗旨如此盛大，難道是隨便說的嗎？石霜禪師說：這是真實的事情嗎？普聞禪師說：禪師您認為如何？石霜禪師說：等案山點頭，我就告訴你。普聞禪師在聽了這話后立刻醒悟。告辭離開後到了邵武，在城外看到山鬱鬱蔥蔥，非常秀麗，於是撥開草叢走了進去，在冒煙的地方有一個苦行僧在那裡。苦行僧看到普聞禪師來了，就說：上人您應當在這裡興盛佛法。說完就行了一個大禮離開了。普聞禪師在這裡住了十多年。有一天，有一位老人來拜見他。普聞禪師問：你住在哪裡？到這裡來有什麼要求？老人說：我住在這座山裡，但不是人，是龍。因為行雨不盡職，上天要懲罰我，我將要死了，希望您能救救我。普聞禪師說：你得罪了上帝，我怎麼能幫得上忙呢？雖然如此，你可以改變形體來（讓我看看）。一會兒老人就不見了。看到他坐的地方旁邊有一條小蛇，沿著他的袖子爬了進去。到了晚上，雷電震動山，風雨交加。普聞禪師端坐不動。直到天亮放晴。從他的袖子里掉出一條蛇落到地上離開了。過了一會兒，老人拜謝並哭著說：如果不是大士（指普聞禪師）的慈悲，這座山就要被我的血腥玷污了。我該怎麼報答您的恩情呢？就在巖石下挖了一個泉眼說：這泉水是爲了將來眾多僧人準備的。現在叫做龍湖。當地人聽說了這件事，出錢出力一起建造寺廟。僧人紛紛前來。普聞禪師弘揚佛法三十多年。臨近圓寂時，敲鐘召集眾人說了偈語：我逃避世間的災難
【English Translation】 English version: The wit of a tongueless child is exhausted. (Chan Master Fengxue Can). The master asked: The road piercing the clouds from the rocky peak, what is your intention in carrying a staff? Fengxue said: Red clouds envelop the jade elephant (referring to the mountain peak), surrounding the peaks and illuminating the source of the river. The master said: Are you following me? Fengxue said: The monk (you) also needs to speak softly. The master said: Sit down and have some tea first.
Chan Master Puwen of Longhu, Shaowu Army
(Chan Master Puwen) was the prince of Emperor Xizong of Tang. He did not eat meat from childhood. When he grew up, he had no intention of governing the world. Emperor Xizong loved him very much. However, all means were used to cultivate him, but in the end, he could not be persuaded to change his mind. In the early years of Zhonghe, Emperor Xizong went to Shu to take refuge. Chan Master Puwen shaved his head and traveled around, and no one knew his identity. He went to Shishuang Temple and asked: The special transmission of the Patriarch (Bodhidharma), would you be willing to pass it on to me? Chan Master Shishuang said: Do not slander the Patriarch. Chan Master Puwen said: The purpose of the world is so grand, is it just casually said? Chan Master Shishuang said: Is this a real thing? Chan Master Puwen said: What do you think, Master? Chan Master Shishuang said: When Anshan nods, I will tell you. Chan Master Puwen immediately woke up after hearing this. After saying goodbye, he went to Shaowu and saw that the mountains outside the city were lush and beautiful, so he walked in through the grass, and there was an ascetic monk there where the smoke was rising. When the ascetic monk saw Chan Master Puwen coming, he said: You should prosper the Dharma here. After speaking, he bowed deeply and left. Chan Master Puwen lived here for more than ten years. One day, an old man came to visit him. Chan Master Puwen asked: Where do you live? What do you want here? The old man said: I live in this mountain, but I am not a human, but a dragon. Because I am not doing my job in raining, the heavens will punish me, and I am going to die. I hope you can save me. Chan Master Puwen said: You have offended God, how can I help you? However, you can change your form to (let me see). After a while, the old man disappeared. He saw a small snake next to where he was sitting, crawling along his sleeve. In the evening, thunder and lightning shook the mountain, and wind and rain were mixed. Chan Master Puwen sat still. It was clear until dawn. A snake fell from his sleeve to the ground and left. After a while, the old man bowed and cried and said: If it were not for the compassion of the Great Master (referring to Chan Master Puwen), this mountain would have been stained by my blood. How can I repay your kindness? He dug a spring under the rock and said: This spring is prepared for the many monks in the future. It is now called Longhu. The locals heard about this and contributed money and effort to build temples together. Monks came one after another. Chan Master Puwen promoted the Dharma for more than thirty years. When he was near Nirvana, he rang the bell to gather the people and said the verse: I escaped the disasters of the world
來出家。宗師指示個歇處。住山聚眾三十年。尋常不欲輕分付。今日分明說似君。我斂目時齊聽取。安然而逝。塔于本山謚圓覺禪師。
張拙秀才
因禪月大師。指參石霜。霜問。秀才何姓。曰姓張。名拙。霜曰。覓巧尚不可得。拙自何來。公忽有省。乃呈偈曰。光明寂照遍河沙。凡聖含靈共我家。一念不生全體現。六根才動被云遮。斷除煩惱重增病。趣向真如亦是邪。隨順世緣無掛礙。涅槃生死等空花。
夾山會禪師法嗣
澧州洛浦山元安禪師
鳳翔麟遊人也。丱年出家。具戒。通經論。問道臨濟。后為侍者。濟嘗對眾美之曰。臨濟門下一隻箭。誰敢當鋒。師蒙印可。自謂已足。一日侍立次。有座主參濟。濟問。有一人於三乘十二分教明得。有一人不於三乘十二分教明得。且道。此二人是同是別。主曰。明得即同。明不得即別。師曰。這裡是甚麼所在。說同說別。濟顧師曰。汝又作么生。師便喝。濟送座主。回問師。汝豈不是適來喝老僧者。師曰。是。濟便打。師后辭濟。濟問甚麼處去。師曰。南方去。濟以拄杖畫一畫曰。過得這個便去。師乃喝。濟便打。師作禮而去。濟明日昇堂曰。臨濟門下。有個赤梢鯉魚。搖頭擺尾向南方去。不知向誰家齏甕里淹殺。師遊歷罷。直往夾山卓庵
【現代漢語翻譯】 現代漢語譯本 來出家。宗師指示一個安身之處。在山中聚集眾人三十年，通常不輕易傳授。今天明白地告訴你們，我閉上眼睛時一起聽取。安詳地去世，塔建在本山，謚號圓覺禪師。
張拙秀才
因為禪月大師的指引，去參訪石霜（Shishuang）。石霜問：『秀才（Xiucai）你姓什麼？』回答說：『姓張，名拙。』石霜說：『尋找巧妙尚且不可得，拙從何而來？』張拙忽然有所領悟，於是呈上偈語說：『光明寂照遍滿恒河沙數的世界，凡夫、聖人和一切有情眾生都同屬一家。一個念頭不生起，全體就顯現；六根稍微一動，就被烏雲遮蔽。斷除煩惱反而增加疾病，趨向真如也是邪見。隨順世間的因緣沒有牽掛，涅槃和生死都如同空中的花朵。』
夾山會禪師（Jiashan Hui Chanshi）的法嗣
澧州洛浦山元安禪師（Lizhou Luopushan Yuan'an Chanshi）
是鳳翔麟遊人。年少時出家，受具足戒，通曉經論。向臨濟（Linji）問道，後來成為侍者。臨濟曾經當著眾人讚美他說：『臨濟門下有一支箭，誰敢當其鋒芒？』元安禪師得到印可，自認為已經足夠。一天侍立時，有位座主（Zuozhu）參訪臨濟。臨濟問：『有一個人對於三乘十二分教（Sheng Twelve Divisions of Teachings）明瞭，有一個人對於三乘十二分教不明瞭，那麼，這兩個人是相同還是不同？』座主說：『明瞭就相同，不明瞭就不同。』元安禪師說：『這裡是什麼地方，說相同說不同？』臨濟回頭看著元安禪師說：『你又怎麼樣？』元安禪師便喝斥一聲。臨濟送走座主，回來問元安禪師：『你難道不是剛才喝斥老僧的人嗎？』元安禪師說：『是。』臨濟便打他。元安禪師後來向臨濟告辭，臨濟問：『去什麼地方？』元安禪師說：『南方去。』臨濟用拄杖畫了一下說：『過得了這個就去。』元安禪師於是喝斥一聲，臨濟便打他。元安禪師作禮而去。臨濟第二天升座說：『臨濟門下，有一條赤梢鯉魚，搖頭擺尾向南方去了，不知道要向誰家的鹹菜罈子里淹死。』元安禪師遊歷完畢，直接前往夾山（Jiashan）搭了個茅庵。
【English Translation】 English version He came to renounce the world. The master pointed out a place of rest. He gathered a crowd in the mountains for thirty years, and usually did not want to impart it lightly. Today, I will clearly tell you, listen together when I close my eyes. He passed away peacefully and a pagoda was built on this mountain, posthumously named Zen Master Yuanjue (Zen Master of Perfect Enlightenment).
Scholar Zhang Zhuo (Zhang Zhuo Xiucai)
Due to the guidance of Zen Master Chanyue (Zen Master Chanyue), he went to visit Shishuang (Shishuang). Shishuang asked, 'Scholar (Xiucai), what is your surname?' He replied, 'My surname is Zhang, and my name is Zhuo (Clumsy).' Shishuang said, 'Seeking skill is still unattainable, where does clumsiness come from?' Zhang Zhuo suddenly had an awakening, and then presented a verse saying, 'The light of stillness shines throughout the Ganges' sands of worlds, ordinary beings, sages, and all sentient beings share the same home. When a single thought does not arise, the whole is manifested; as soon as the six senses stir, they are covered by clouds. Cutting off afflictions only increases illness, and pursuing Suchness is also a heresy. Following worldly conditions without hindrance, Nirvana and birth-and-death are like flowers in the sky.'
Dharma Successor of Zen Master Jiashan Hui (Zen Master Jiashan Hui)
Zen Master Yuan'an of Mount Luopu in Lizhou (Zen Master Yuan'an of Mount Luopu in Lizhou)
He was a native of Lin You in Fengxiang. He renounced the world at a young age, received the full precepts, and was well-versed in the scriptures and treatises. He inquired about the Way from Linji (Linji), and later became his attendant. Linji once praised him in front of the assembly, saying, 'In Linji's school, there is an arrow, who dares to face its sharpness?' Zen Master Yuan'an received his approval and considered himself sufficient. One day, while standing in attendance, a Zuozhu (Zuozhu) visited Linji. Linji asked, 'There is one person who understands the Three Vehicles and Twelve Divisions of Teachings (Three Vehicles and Twelve Divisions of Teachings), and there is one person who does not understand the Three Vehicles and Twelve Divisions of Teachings, are these two people the same or different?' The Zuozhu said, 'If they understand, they are the same; if they do not understand, they are different.' Zen Master Yuan'an said, 'What kind of place is this, to talk about same and different?' Linji looked back at Zen Master Yuan'an and said, 'What about you?' Zen Master Yuan'an then shouted. Linji saw the Zuozhu off and returned to ask Zen Master Yuan'an, 'Weren't you the one who shouted at this old monk just now?' Zen Master Yuan'an said, 'Yes.' Linji then hit him. Later, Zen Master Yuan'an bid farewell to Linji. Linji asked, 'Where are you going?' Zen Master Yuan'an said, 'Going south.' Linji drew a line with his staff and said, 'Go if you can pass this.' Zen Master Yuan'an then shouted, and Linji hit him. Zen Master Yuan'an bowed and left. The next day, Linji ascended the platform and said, 'In Linji's school, there is a red-tailed carp, wagging its head and tail, going south. I wonder whose pickle jar it will drown in.' After Zen Master Yuan'an finished his travels, he went directly to Jiashan (Jiashan) and built a hut.
經年。不訪夾山。山乃修書。令僧馳往。師接得便坐卻。再展手索。僧無對。師便打曰。歸去舉似和尚。僧回舉似。山曰。這僧若開書。三日內必來。若不開書。斯人救不得也。師果三日後至。見夾山。不禮拜。乃當面叉手而立。山曰。雞棲鳳巢非其同類出去。師曰。自遠趨風。請師一接。山曰。目前無阇黎。此間無老僧。師便喝。山曰。住住且莫草草匆匆。云月是同。溪山各異。截斷天下人舌頭即不無。阇黎爭教無舌人解語。師佇思。山便打。因茲服膺。(興化代云。但知作佛莫愁眾生)一日問山。佛魔不到處如何體會。山曰。燭明千里像。闇室老僧迷。又問。朝陽已升。夜月不現時如何。山曰。龍銜海珠。游魚不顧。山將示滅。垂語曰。石頭一枝。看看即滅矣。師曰。不然。山曰。何也。師曰。他家自有青山在。山曰。茍如是即吾宗不墜矣。暨夾山順世。師抵于涔陽。遇故人。因話武陵事。問曰。倏忽數年何處逃難。師曰。祇在阛阓中。曰何不向無人處去。師曰。無人處有何難。曰阛阓中如何逃避。師曰。雖在阛阓中。要且人不識。故人罔測。又問。佛佛相應。祖祖相傳。彼此不垂曲時如何。師曰。野老前門不話朝堂之事。曰。合譚何事。師曰。未逢別者終不開拳。曰有人不從朝堂來。相逢還話會否。師曰。量外
【現代漢語翻譯】 現代漢語譯本： 過了幾年，（靈云志勤）沒有去拜訪夾山（善會，唐代禪師）。夾山於是寫了一封信，讓僧人送去。（靈云志勤）接過來就坐下了，又伸出手索要東西。僧人無言以對。（靈云志勤）就打了他，說：『回去告訴你的和尚。』僧人回去稟告了夾山。夾山說：『這個僧人如果拆開信看，三天之內必定會來。如果不拆開信看，這個人就沒救了。』（靈云志勤）果然三天後到了。見到夾山，不禮拜，而是當面叉手站立。夾山說：『雞棲息在鳳凰的窩裡，不是同類，出去！』（靈云志勤）說：『從遠方趕來仰慕您的風範，請您接引。』夾山說：『目前沒有阇黎（梵語，意為弟子），這裡沒有老僧。』（靈云志勤）便喝斥一聲。夾山說：『住！住！且莫草率匆忙。雲和月是相同的，溪和山各有不同。截斷天下人的舌頭並非難事，阇黎要教沒有舌頭的人如何說話？』（靈云志勤）佇立思考。夾山便打了他，因此（靈云志勤）心悅誠服。（興化（存獎，唐代禪師）代為說道：『但知作佛，莫愁眾生。』） 一天，（靈云志勤）問夾山：『佛和魔都無法到達的地方，如何體會？』夾山說：『燭光照亮千里景象，黑暗的房間里老僧迷茫。』又問：『朝陽已經升起，夜月不再顯現時如何？』夾山說：『龍銜著海珠，游魚卻不顧。』夾山將要示寂（去世），留下遺言說：『石頭（指夾山自己）這一枝，看看就要滅了。』（靈云志勤）說：『不然。』夾山說：『為什麼？』（靈云志勤）說：『他家自有青山在。』夾山說：『如果這樣，我的宗派就不會衰落了。』 等到夾山去世后，（靈云志勤）到達涔陽，遇到老朋友，於是談起武陵的事情。朋友問：『轉眼數年，你在哪裡逃難？』（靈云志勤）說：『只在人多的地方。』朋友說：『為什麼不向無人處去？』（靈云志勤）說：『無人處有什麼難的？』朋友說：『人多的地方如何逃避？』（靈云志勤）說：『雖在人多的地方，但人們不認識我。』老朋友無法測度。（靈云志勤） 又問：『佛佛相應，祖祖相傳，彼此不垂示方便時如何？』（靈云志勤）說：『鄉下老翁家門前不談論朝廷之事。』朋友說：『那應該談論什麼事？』（靈云志勤）說：『未遇到別人，終究不會出拳。』朋友說：『如果有人不是從朝廷來的，相逢還會談論嗎？』（靈云志勤）說：『量外（的事情）。』
【English Translation】 English version: Years passed. Lingyun Zhiqin did not visit Jiashan (Shanhui, a Chan master of the Tang Dynasty). Jiashan then wrote a letter and had a monk deliver it. Lingyun Zhiqin took it and sat down, then stretched out his hand to ask for something else. The monk had no reply. Lingyun Zhiqin then struck him, saying, 'Go back and tell your master.' The monk returned and reported to Jiashan. Jiashan said, 'If this monk opens the letter, he will surely come within three days. If he does not open the letter, this person is beyond saving.' Lingyun Zhiqin indeed arrived three days later. Upon seeing Jiashan, he did not bow but stood with his hands crossed in front of him. Jiashan said, 'A chicken roosting in a phoenix's nest is not of the same kind; get out!' Lingyun Zhiqin said, 'I have come from afar, drawn by your virtue; please receive me.' Jiashan said, 'There is no Ajari (Sanskrit, meaning disciple) here at present, and there is no old monk here.' Lingyun Zhiqin then shouted. Jiashan said, 'Stop! Stop! Do not be hasty and hurried. The clouds and moon are the same, but the streams and mountains are different. Cutting off the tongues of all people in the world is not difficult, but how will the Ajari teach those without tongues to speak?' Lingyun Zhiqin stood in thought. Jiashan then struck him, and thus Lingyun Zhiqin submitted wholeheartedly. (Xinghua (Cunjiang, a Chan master of the Tang Dynasty) said in his stead: 'Just know how to become a Buddha; do not worry about sentient beings.') One day, Lingyun Zhiqin asked Jiashan, 'How does one realize the place where neither Buddha nor Mara can reach?' Jiashan said, 'The candlelight illuminates a thousand miles, but in a dark room, an old monk is lost.' He also asked, 'What about when the morning sun has risen and the night moon is no longer visible?' Jiashan said, 'The dragon holds a pearl in its mouth, but the swimming fish do not notice it.' Jiashan, about to enter Nirvana (pass away), left a final saying: 'This branch of stone (referring to Jiashan himself) will soon be extinguished.' Lingyun Zhiqin said, 'Not so.' Jiashan said, 'Why?' Lingyun Zhiqin said, 'His home has its own green mountains.' Jiashan said, 'If that is so, then my lineage will not decline.' After Jiashan passed away, Lingyun Zhiqin arrived at Cinyang and met an old friend. They talked about the events of Wuling. The friend asked, 'In the blink of an eye, several years have passed; where have you been escaping?' Lingyun Zhiqin said, 'Only in crowded places.' The friend said, 'Why not go to a place where there is no one?' Lingyun Zhiqin said, 'What is difficult about a place where there is no one?' The friend said, 'How do you escape in a crowded place?' Lingyun Zhiqin said, 'Although I am in a crowded place, people do not recognize me.' The old friend could not fathom him. He also asked, 'Buddha responds to Buddha, ancestor transmits to ancestor; what about when they do not show expedient means to each other?' Lingyun Zhiqin said, 'An old farmer does not discuss affairs of the court at his front door.' The friend said, 'What should we discuss then?' Lingyun Zhiqin said, 'Until I meet someone else, I will not reveal my fist.' The friend said, 'If someone does not come from the court, will we still talk when we meet?' Lingyun Zhiqin said, 'Beyond measure.'
之機徒勞目擊。師尋之灃陽洛浦山。卜築宴處。后遷止朗州蘇溪。四方玄侶憧憧奔湊。上堂。末後一句。始到牢關。鎖斷要津。不通凡聖。尋常向諸人道。任從天下樂欣欣。我獨不肯欲知。上流之士。不將佛祖言教。貼在額頭上。如龜負圖自取喪身之兆。鳳縈金網趍霄漢以何期。直須旨外明宗。莫向言中取則。是以石人機似汝。也解唱巴歌。汝若似石人。雪曲也應和。指南一路。智者知疏。僧問。瞥然便見時如何。師曰。曉星分曙色。爭似太陽輝。又問。恁么來不立。恁么去不泯時如何。師曰。鬻薪樵子貴。衣錦道人輕。問供養百千諸佛。不如供養一個無心道人。未審百千諸佛有何過。無心道人有何德。師曰。一片白雲橫谷口。幾多歸鳥盡迷巢。問日未出時如何。師曰。水竭滄溟龍尚隱。云騰碧漢鳳猶飛。問如何是本來事。師曰。一粒在荒田。不耘苗自秀。曰若也不耘。莫被草埋卻也無。師曰。肌骨異芻蕘。稊稗終難隱。問不傷物命者如何。師曰。眼花山影轉。迷者謾彷徨。問不譚今古時如何。師曰。靈龜無卦兆。空殼不勞鉆。曰爭奈空殼何。師曰。見盡無機所。邪正不可立。曰恁么則無棲泊處也。師曰。玄象始於未形。虛勞煩于飾彩。問。龍機不吐霧。滋益事如何。師曰。道本無名。不有明暗。曰不掛明暗底事。又
【現代漢語翻譯】 之機徒勞目擊。只是徒勞地看著機會流逝。 師尋之灃陽洛浦山。卜築宴處。後來，這位禪師在灃陽的洛浦山找到了地方，在那裡建造住所並安頓下來。 后遷止朗州蘇溪。後來又遷到朗州的蘇溪。 四方玄侶憧憧奔湊。來自四面八方的玄學同道紛紛前來聚集。 上堂。禪師升座說法。 末後一句。始到牢關。鎖斷要津。不通凡聖。最後一句話，才到達最關鍵的地方，鎖斷了重要的關口，凡人和聖人都無法通過。 尋常向諸人道。我經常對你們說。 任從天下樂欣欣。我獨不肯欲知。任憑天下人都快樂歡欣，我卻不肯去了解。 上流之士。不將佛祖言教。貼在額頭上。真正的修行人，不會把佛祖的言教貼在額頭上。 如龜負圖自取喪身之兆。就像烏龜揹著圖，反而給自己招來殺身之禍。 鳳縈金網趍霄漢以何期。鳳凰被金網纏繞，又怎麼能期望飛向天空呢？ 直須旨外明宗。莫向言中取則。必須在言語之外明白宗旨，不要在言語之中尋求法則。 是以石人機似汝。也解唱巴歌。所以，即使是石頭人像你一樣，也能唱巴歌。 汝若似石人。雪曲也應和。如果你像石頭人一樣，雪曲也應該能應和。 指南一路。智者知疏。指明道路，智者知道其中有疏漏。 僧問。瞥然便見時如何。有僧人問：『突然見到真性時，會怎麼樣呢？』 師曰。曉星分曙色。爭似太陽輝。禪師說：『即使是啟明星帶來黎明的曙光，又怎能比得上太陽的光輝呢？』 又問。恁么來不立。恁么去不泯時如何。又問：『這樣來不建立，這樣去不泯滅時，會怎麼樣呢？』 師曰。鬻薪樵子貴。衣錦道人輕。禪師說：『賣柴的樵夫反而顯得珍貴，身穿華麗衣服的道人反而顯得輕賤。』 問供養百千諸佛。不如供養一個無心道人。未審百千諸佛有何過。無心道人有何德。問：『供養成百上千的諸佛，不如供養一個無心道人，請問成百上千的諸佛有什麼過錯？無心道人有什麼功德？』 師曰。一片白雲橫谷口。幾多歸鳥盡迷巢。禪師說：『一片白雲橫在山谷口，多少歸巢的鳥兒都迷失了方向。』 問日未出時如何。問：『太陽未出來的時候，怎麼樣？』 師曰。水竭滄溟龍尚隱。云騰碧漢鳳猶飛。禪師說：『即使海水枯竭，龍仍然潛藏在深淵；即使雲霧升騰，鳳凰仍然在碧空中飛翔。』 問如何是本來事。問：『什麼是本來面目？』 師曰。一粒在荒田。不耘苗自秀。禪師說：『一粒種子落在荒田里，即使不耕耘，苗也會自己生長。』 曰若也不耘。莫被草埋卻也無。問：『如果不耕耘，恐怕會被草埋沒了吧？』 師曰。肌骨異芻蕘。稊稗終難隱。禪師說：『本質不同於雜草，即使不耕耘，好苗也難以被埋沒。』 問不傷物命者如何。問：『如何才能做到不傷害生命？』 師曰。眼花山影轉。迷者謾彷徨。禪師說：『眼花時會覺得山影在轉動，迷惑的人只會白白地彷徨。』 問不譚今古時如何。問：『不談論過去和現在時，怎麼樣？』 師曰。靈龜無卦兆。空殼不勞鉆。禪師說：『靈龜已經沒有了占卜的預兆，空殼也不用再費力鉆孔了。』 曰爭奈空殼何。問：『那這空殼怎麼辦呢？』 師曰。見盡無機所。邪正不可立。禪師說：『看透了沒有機巧的地方，邪和正都無法立足。』 曰恁么則無棲泊處也。問：『這樣說來，就沒有可以棲息的地方了嗎？』 師曰。玄象始於未形。虛勞煩于飾彩。禪師說：『玄妙的景象開始於未成形之時，在已經成形之物上裝飾色彩是徒勞的。』 問。龍機不吐霧。滋益事如何。問：『龍的機能不吐霧，滋養萬物的事情又該如何是好？』 師曰。道本無名。不有明暗。禪師說：『道本來沒有名字，也沒有光明和黑暗。』 曰不掛明暗底事。又問：『不執著于光明和黑暗的事情，又該如何？』
【English Translation】 To no avail, one merely witnesses the passing of opportunity. The master sought a place in Luopu Mountain (洛浦山) in Fengyang (灃陽), where he built a hermitage and settled down. Later, he moved to Suxi (蘇溪) in Langzhou (朗州). Scholars from all directions eagerly flocked to him. Ascending the Dharma hall, the master said: 'The final phrase arrives at the crucial barrier, locking off the vital pass, making it impassable for both the ordinary and the saintly.' 'I often say to you all,' 'Let the world rejoice as it may, I alone am unwilling to know.' 'Superior individuals do not paste the Buddha's and patriarchs' teachings on their foreheads,' 'like a turtle carrying a diagram, inviting its own demise.' 'A phoenix entangled in a golden net, what hope does it have of soaring to the heavens?' 'One must directly understand the principle beyond words; do not seek rules within language.' 'Therefore, even a stone figure like you can sing a folk song.' 'If you are like a stone figure, you should be able to harmonize with a snow song.' 'Pointing the way, the wise know the omissions.' A monk asked, 'When one suddenly sees, what is it like?' The master said, 'The morning star distinguishes the dawn, but how can it compare to the sun's radiance?' Another asked, 'When coming does not establish, and going does not vanish, what is it like?' The master said, 'A firewood seller is valued, while a Daoist in brocade is scorned.' Asked, 'Offering to hundreds of thousands of Buddhas is not as good as offering to a mind-less Daoist. May I ask, what fault do the hundreds of thousands of Buddhas have, and what virtue does the mind-less Daoist possess?' The master said, 'A white cloud stretches across the valley mouth, causing many returning birds to lose their nests.' Asked, 'What is it like before the sun rises?' The master said, 'When the water dries up in the vast ocean, the dragon still hides; when the clouds rise in the blue sky, the phoenix still flies.' Asked, 'What is the original matter?' The master said, 'A seed in a barren field, the sprout grows naturally without cultivation.' Said, 'If it is not cultivated, won't it be buried by the grass?' The master said, 'The bones and flesh are different from fodder; weeds are ultimately difficult to hide.' Asked, 'What is it like to not harm living beings?' The master said, 'When the eyes are blurred, the mountain shadows turn; the confused wander in vain.' Asked, 'What is it like to not discuss the past and present?' The master said, 'The sacred turtle has no divination signs; the empty shell need not be drilled.' Said, 'What about the empty shell?' The master said, 'Seeing the place where there is no contrivance, right and wrong cannot be established.' Said, 'In that case, there is no place to dwell?' The master said, 'Mysterious phenomena begin before they take shape; decorating with colors is a futile effort.' Asked, 'If the dragon's mechanism does not emit mist, how can things be nourished?' The master said, 'The Dao is originally without name; there is neither light nor darkness.' Said, 'What about the matter that does not cling to light and darkness?'
作么生。師曰。言中易舉。意外難提。問不生如來家。不坐華王座時如何。師曰。汝道火爐重多少。問祖意教意是同是別。師曰。師子窟中無異獸。像王行處絕狐蹤。問一時舉來時如何。師曰。獻璞不知機。徒勞招刖足。問僧。近離甚處。曰荊南。師曰。有一人與么去。還逢么。曰不逢。師曰。為甚不逢。曰若逢即頭粉碎。師曰。阇黎三寸甚密。雲門于江西見其僧。乃問。還有此語否。曰是。門曰。洛浦倒退三千里。問行不思議處如何。師曰。青山常舉足。白日不移輪。問枯盡荒田獨立事如何。師曰。鷺倚雪巢猶可辯。烏投漆立事難分。問如何是主中賓。師曰。逢人常問路。足下鎮長迷。曰如何是賓主雙舉。師曰。枯樹無橫枝。鳥來難措足。問終日朦朧時如何。師曰。擲寶混沙中。識者天然異。曰恁么則展手不逢師也。師曰。莫將鶴唳誤作鶯啼。問圓伊三點人皆會。洛浦家風事若何。師曰。雷霆一震。布鼓聲銷。問正當亭午時如何。師曰。亭午猶虧半。烏沈始得圓。要會個中意。牛頭尾上安。問。如何是祖師西來意。師曰。颯颯當軒竹。經霜不自寒。僧擬進語。師曰。祇聞風擊響。知是幾千竿。上堂。孫臏收鋪去。也有卜者出來。僧曰。請和尚卜。師曰。汝家爺死。僧無對。(法眼代拊掌三下)問如何是西來意。師以
拂子擊禪床曰會么曰不會。師曰。天上忽雷驚宇宙。井底蝦蟆不舉頭。問如何是佛法大意。師曰。雪覆孤峰峰不白。兩滋石筍筍鬚生。問法身無為不墮諸數。是否。師曰。惜取眉毛好。曰如何免得斯咎。師曰。泥龜任你千年。終不解隨云鶴。曰直是孫臏也遭貶剝。師曰。不穿鼻孔底牛。有甚御處。僧便作牛吼。師曰。這畜生。僧便喝。師曰。掩尾露牙。終非好手。問萬丈懸崖撒手去。如何免得喪于身時如何。師曰。須彌系藕絲。曰是何境界。師曰。剎竿頭上仰蓮心。曰恁么則湛湛澄澄去也。師曰。須彌頂上再翻身。曰恁么則競競切切去也。師曰。空隨媒鴿走虛喪網羅身。曰如何得不隨去。師曰。罌鵝瓶項小。擬透望天飛。問露不垂群木時如何。師曰。有虎鴉須噪。無人鳥不驚。問撥亂乾坤底人來。師還接否。師豎拂子。僧曰。恁么則得遇明君去也。師曰。依稀似曲才堪聽。又被風吹別調中。問佛魔不到處如何辨得。師曰。演若頭非失。鏡中認取乖。問如何是救離生死。師曰。執水茍延生。不聞天樂妙。問四大從何而有。師曰。湛水無波。漚因風激。曰漚滅歸水時如何。師曰。不渾不濁魚龍任躍。問如何離得生死去。師曰。一念忘機。太虛無玷。問如何是道。師曰。存機猶滯跡。去杌卻通途。問如何是一大藏教收不得者
【現代漢語翻譯】 現代漢語譯本 （禪師）用拂塵敲擊禪床，問道：『會了嗎？』（僧人）回答：『不會。』禪師說：『天上突然響起雷聲，震驚整個宇宙，井底的青蛙嚇得抬不起頭。』 （僧人）問：『如何是佛法的大意？』禪師說：『雪覆蓋著孤立的山峰，山峰卻不顯白；兩旁滋養著石筍，石筍自然生長。』 （僧人）問：『法身是無為的，不落入任何數量之中，是這樣嗎？』禪師說：『要珍惜你的眉毛啊！』（僧人）說：『如何才能避免這種過失？』禪師說：『泥做的烏龜任你經過千年，終究不能像雲中的鶴一樣自由飛翔。』 （僧人）說：『即使是孫臏（戰國時期著名軍事家）也會遭到貶斥。』禪師說：『鼻孔底下的牛，有什麼可以駕馭的地方？』僧人於是學牛叫。禪師說：『這畜生！』僧人便大喝一聲。禪師說：『掩藏尾巴，露出牙齒，終究不是好手。』 （僧人）問：『在萬丈懸崖上撒手放開，如何才能避免喪命？』禪師說：『用須彌山（Sumeru，佛教宇宙觀中的山）繫住藕絲。』（僧人）問：『這是什麼境界？』禪師說：『在剎竿（temple banner pole）頂上仰望蓮花心。』 （僧人）說：『這樣說來，就是湛湛澄澄（清澈明凈）的境界了。』禪師說：『在須彌山頂上再次翻身。』（僧人）說：『這樣說來，就是競競切切（謹慎勤勉）的境界了。』禪師說：『空自隨著媒鴿奔走，白白地喪失了羅網之身。』（僧人）問：『如何才能不隨它而去？』禪師說：『像小口罈子一樣，想要穿透天空飛翔。』 （僧人）問：『露水不沾濕樹木的時候，怎麼樣？』禪師說：『有老虎，烏鴉也會喧鬧；沒有人的時候，鳥也不會驚慌。』 （僧人）問：『撥亂反正的人來了，禪師您還接納嗎？』禪師豎起拂塵。僧人說：『這樣說來，就是遇到了英明的君主了。』禪師說：『依稀好像樂曲才剛剛能聽，又被風吹散，變了調子。』 （僧人）問：『佛和魔都無法到達的地方，如何辨別？』禪師說：『就像演若（Yanruo，人名）的頭並沒有丟失，在鏡子里認取時卻出現了差錯。』 （僧人）問：『如何才能脫離生死輪迴？』禪師說：『執著於水來茍延殘喘，就聽不到美妙的天樂。』 （僧人）問：『四大（地、水、火、風，構成物質世界的四種元素）從何而來？』禪師說：『平靜的水面沒有波浪，水泡是因為風的攪動而產生。』（僧人）問：『水泡消失迴歸水面時，怎麼樣？』禪師說：『不渾濁也不清澈，魚和龍可以自由跳躍。』 （僧人）問：『如何才能脫離生死輪迴？』禪師說：『一念放下算計，太虛空曠沒有瑕疵。』 （僧人）問：『如何是道？』禪師說：『心存算計就仍然滯留在痕跡上，去除障礙才能通向坦途。』 （僧人）問：『什麼是所有大藏經（Tripitaka，佛教經典的總稱）都無法收錄的？』
【English Translation】 English version (The Chan master) struck the Zen meditation bed with a whisk and asked, 'Do you understand?' (The monk) replied, 'I don't understand.' The master said, 'Suddenly, thunder roars in the sky, startling the universe; the frog at the bottom of the well is too frightened to raise its head.' (The monk) asked, 'What is the essence of the Buddha-dharma?' The master said, 'Snow covers the solitary peak, yet the peak does not appear white; stalagmites are nourished on both sides, and stalagmites naturally grow.' (The monk) asked, 'The Dharma-body is non-active and does not fall into any numbers, is that so?' The master said, 'Cherish your eyebrows!' (The monk) said, 'How can one avoid this fault?' The master said, 'A mud turtle, even after a thousand years, will never be able to fly freely like a crane in the clouds.' (The monk) said, 'Even Sun Bin (a famous military strategist of the Warring States period) was demoted.' The master said, 'The ox under your nose, what is there to control?' The monk then imitated the sound of an ox. The master said, 'This beast!' The monk then shouted loudly. The master said, 'Hiding the tail and showing the teeth is ultimately not the mark of a master.' (The monk) asked, 'Letting go on a ten-thousand-foot cliff, how can one avoid losing one's life?' The master said, 'Tie Mount Sumeru (the mountain in Buddhist cosmology) with lotus silk.' (The monk) asked, 'What is this state?' The master said, 'Looking up at the lotus heart on top of the temple banner pole.' (The monk) said, 'In that case, it is a state of pure clarity.' The master said, 'Turn over again on top of Mount Sumeru.' (The monk) said, 'In that case, it is a state of diligence and earnestness.' The master said, 'Vainly following the matchmaker pigeon, losing the body of the net in vain.' (The monk) asked, 'How can one avoid following it?' The master said, 'Like a small-mouthed jar, trying to fly through the sky.' (The monk) asked, 'When the dew does not moisten the trees, what is it like?' The master said, 'If there are tigers, crows will caw; when there is no one, birds will not be alarmed.' (The monk) asked, 'If the one who restores order to the world comes, will the master receive him?' The master raised his whisk. The monk said, 'In that case, one has met an enlightened ruler.' The master said, 'It vaguely seems like the tune is just beginning to be heard, but it is blown away by the wind and changes its melody.' (The monk) asked, 'How can one distinguish the place where neither Buddha nor demon can reach?' The master said, 'Like Yanruo's (a person's name) head was not lost, but there was a mistake in recognizing it in the mirror.' (The monk) asked, 'How can one escape from the cycle of birth and death?' The master said, 'Clinging to water to prolong life, one cannot hear the wonderful heavenly music.' (The monk) asked, 'Where do the four elements (earth, water, fire, and wind, the four elements that constitute the material world) come from?' The master said, 'The calm water surface has no waves; bubbles are produced by the agitation of the wind.' (The monk) asked, 'When the bubbles disappear and return to the water, what is it like?' The master said, 'Neither turbid nor clear, fish and dragons can jump freely.' (The monk) asked, 'How can one escape from the cycle of birth and death?' The master said, 'In a moment of forgetting calculation, the great void is without blemish.' (The monk) asked, 'What is the Dao?' The master said, 'Holding onto calculation still lingers on traces; removing obstacles leads to a clear path.' (The monk) asked, 'What is it that cannot be contained by all the Tripitaka (the collection of Buddhist scriptures)?'
。師曰。雨滋三草秀。片玉本來輝。問一毫吞盡巨海。于中更復何言。師曰。家有白澤之圖。必無如是妖怪。(保福別云。家無白澤之圖。亦無如是妖怪)問凝然時如何。師曰。時雷應節震岳驚蟄。曰千般運動。不異個凝然時如何。師曰。靈鶴翥空外。鈍鳥不離巢。曰如何。師曰。白首拜少年。舉世人難信。問諸聖恁么來。將何供養。師曰。土宿雖持錫。不是婆羅門。問祖意教意是同是別。師曰。日月並輪輝誰家別有路。曰恁么則顯晦殊途。事非一概。師曰。但自不亡羊。何須泣岐路。問人擬學歸鄉時如何。師曰。家破人亡子歸何處。曰恁么則不歸去也。師曰。庭前殘雪日輪消。室內游塵遣誰掃。乃有偈曰。決志歸鄉去。乘船渡五湖。舉篙星月隱。停棹日輪孤。解纜離邪岸。張帆出正途。到來家蕩盡。免作屋中愚。問動是法王苗。寂是法王根。根苗即不問。如何是法王。師舉拂子。僧曰。此猶是法王苗。師曰。龍不出洞。誰人奈何。侍者謂師曰。肇法師製得四論甚奇怪。師曰。肇公甚奇怪。要且不見祖師。者無對。(法燈代云。和尚甚麼處是。云居錫云。甚麼處是肇公不見祖師處。莫是有許多言語么。又云。肇公有多少言語)問如何是生機一路。師曰。敲空有響。擊木無聲。師兩山開法。語播諸方。光化元年八月。誡
【現代漢語翻譯】 師父說：『雨水滋潤三草，使其秀美，片玉本來就輝煌。』 問：『一毫吞盡巨海，對此還能說什麼呢？』 師父說：『家有白澤（古代神獸，能辨別萬物）之圖，必不會有這樣的妖怪。』（保福禪師另說：『家無白澤之圖，也不會有這樣的妖怪。』） 問：『凝然不動的時候如何？』 師父說：『時雷應節，震岳驚蟄。』 問：『千般運動，不異於凝然不動的時候，這是如何？』 師父說：『靈鶴翱翔于天空之外，遲鈍的鳥兒不離開巢穴。』 問：『如何是好？』 師父說：『白髮老翁拜見少年，世上人難以相信。』 問：『諸聖是怎樣來的？用什麼來供養他們？』 師父說：『土宿（星名）雖然拿著錫杖，但不是婆羅門（古印度祭司）。』 問：『祖意（祖師的意旨）和教意（佛教的教義）是相同還是不同？』 師父說：『日月並輪放光輝，誰家還有別的路？』 問：『這樣說來，顯現和隱晦是不同的途徑，事情也不可一概而論。』 師父說：『只要自己不丟失羊，何必在岔路口哭泣？』 問：『人想要學習歸鄉的時候，該怎麼辦？』 師父說：『家破人亡，孩子歸向何處？』 問：『這樣說來，就不回去了嗎？』 師父說：『庭前殘雪被太陽融化，室內游塵要派誰去掃？』 於是作偈說：『下定決心歸鄉去，乘船渡過五湖。舉起篙子星月隱沒，停下船槳太陽孤單。解開纜繩離開邪惡的岸邊，張開風帆駛向正途。到家后一無所有，免得成為屋中的蠢人。』 問：『動是法王的苗，寂是法王的根，根苗暫且不問，如何是法王？』 師父舉起拂塵。 僧人說：『這還是法王的苗。』 師父說：『龍不從洞里出來，誰能奈何它？』 侍者對師父說：『肇法師（僧肇，東晉高僧）所著的四論非常奇特。』 師父說：『肇公非常奇特，但終究沒有見到祖師。』 沒有人能回答。（法燈禪師代答說：『和尚，什麼地方是？』云居錫禪師說：『什麼地方是肇公沒有見到祖師的地方？莫非是有這麼多言語嗎？』又說：『肇公有多少言語？』） 問：『如何是生機一路？』 師父說：『敲打天空有響聲，擊打木頭沒有聲音。』 師父在兩山開法，名聲傳遍四方。光化元年八月，告誡
【English Translation】 The master said, 'Rain nourishes the three grasses, making them flourish; a piece of jade is inherently radiant.' Asked, 'If a single hair swallows the vast ocean, what more can be said about it?' The master said, 'If the house has a picture of Bai Ze (a mythical creature that knows about everything), there will certainly be no such monsters.' (Chan Master Baofu said differently, 'If the house does not have a picture of Bai Ze, there will also be no such monsters.') Asked, 'What is it like when one is completely still?' The master said, 'Seasonal thunder responds, shaking the mountains and startling hibernating creatures.' Asked, 'How is it that a myriad of movements are no different from being completely still?' The master said, 'A divine crane soars beyond the sky, while a dull bird does not leave its nest.' Asked, 'What is it?' The master said, 'An old man with white hair bows to a young man; it is hard for the world to believe.' Asked, 'How do all the sages come? What should be offered to them?' The master said, 'Although Tusu (a star) holds a staff, he is not a Brahmin (an ancient Indian priest).' Asked, 'Are the ancestral intent (the intention of the patriarchs) and the doctrinal intent (the teachings of Buddhism) the same or different?' The master said, 'The sun and moon shine together; whose house has another path?' Asked, 'In that case, manifestation and concealment are different paths, and things cannot be generalized.' The master said, 'As long as you don't lose your sheep, why cry at the crossroads?' Asked, 'When a person wants to learn to return home, what should they do?' The master said, 'The family is broken and the people are dead; where does the child return?' Asked, 'In that case, should they not return?' The master said, 'The remaining snow in front of the courtyard is melted by the sun; who should be sent to sweep the dust in the room?' Then he composed a verse, saying, 'Resolve to return home, cross the five lakes by boat. Raise the pole, and the stars and moon disappear; stop rowing, and the sun is alone. Untie the cable and leave the evil shore, raise the sail and set out on the right path. Arriving home with nothing left, avoid being a fool in the house.' Asked, 'Movement is the sprout of the Dharma King, stillness is the root of the Dharma King. The root and sprout are not asked for now; what is the Dharma King?' The master raised his whisk. The monk said, 'This is still the sprout of the Dharma King.' The master said, 'If the dragon does not come out of the cave, who can do anything about it?' The attendant said to the master, 'Dharma Master Zhao (Sengzhao, a prominent monk of the Eastern Jin Dynasty)'s Four Treatises are very peculiar.' The master said, 'Zhao Gong (referring to Dharma Master Zhao) is very peculiar, but ultimately he did not see the Patriarch.' No one could answer. (Chan Master Fadeng answered on his behalf, saying, 'Venerable, where is it?' Chan Master Yunju Xi said, 'Where is the place where Zhao Gong did not see the Patriarch? Could it be that there are so many words?' He also said, 'How many words does Zhao Gong have?') Asked, 'What is the path of vitality?' The master said, 'Striking the sky makes a sound, striking wood makes no sound.' The master preached the Dharma at Two Mountains, and his name spread in all directions. In the eighth month of the first year of Guanghua, he admonished
主事曰。出家之法。長物不留。播種之時。切宜減省。締構之務。悉從廢停。流光迅速。大道玄深。茍或因循。曷由體悟。雖激厲懇切。眾以為常略。不相儆。至冬示微疾。亦不倦參請。十二月一日。告眾曰。吾非明即后也。今有一事。問汝等。若道這個是。即頭上安頭。若道不是。即斬頭求活。第一座對曰。青山不舉足。日下不挑燈。師曰。是甚麼時節。作這個語話。時有彥從上座。對曰。離此二途請和尚不問。師曰。未在更道。曰彥從道不盡。師曰。我不管汝盡不盡。曰彥從無侍者祇對和尚。師便休。至夜。令侍者喚從問曰。阇黎今日祇對甚有道理。汝合體得先師意。先師道。目前無法。意在目前。不是目前法。非耳目之所到。且道。那句是賓。那句是主。若擇得出。分付缽袋子。曰彥從不會。師曰。汝合會。曰彥從實不會。師喝出乃曰。苦苦。(玄覺云。且道從上座實不會。是怕見缽袋子拈著伊)二日午時。別僧舉前話問師。師曰。慈舟不棹清波上。劍峽徒勞放木鵝。便告寂。
撫州逍遙山懷忠禪師
僧問。不似之句。還有人道得否。師曰。或即五日齋前。或即五日齋后。問劍鏡明利毫毛何惑。師曰。不空罥索。問洪爐猛焰烹鍛何物。師曰。烹佛烹祖。曰佛祖作么生烹。師曰。業在其中。曰喚作甚
么業。師曰。佛力不如。問四十九年不說一句。如何是不說底句。師曰。只履西行道人不顧。曰莫便是和尚消停處也無。師曰。馬是官馬不用印。問如何是一老一不老。師曰。三從六義。曰如何是奇特一句。師曰。坐佛床斫佛樸。問祖與佛阿那個最親。師曰。真金不肯博。誰肯換泥丸。曰恁么則不肯去也。師曰。汝貴我賤。問懸劍萬年松時如何。師曰。非言可及。曰當爲何事。師曰。為汝道話。曰言外事如何明得。師曰。日久年多筋骨成。問不敵魔軍。如何證道。師曰。海水不勞杓子舀。問不住有云山。常居無底船時如何。師曰。果熟自然香。曰更請師道。師曰。門前真佛子。曰學人為甚麼不見。師曰。處處王老師。
袁州蟠龍山可文禪師
僧問。亡僧遷化向甚麼處去也。師曰。石牛㳂古路。日裡夜明燈。問如何是佛。師曰。癡兒舍父逃。
撫州黃山月輪禪師
福唐許氏子。初謁三峰。機緣靡契。尋聞來山盛化。乃往叩之。山問。名甚麼。師曰月輪。山作一圓相曰。何似這個。師曰。和尚恁么語話。諸方大有人不肯在。山曰。阇黎作么生。師曰。還見月輪么。山曰。阇黎恁么道。此間大有人。不肯諸方。師乃服膺。參訊。一日夾山抗聲問曰。子是甚麼處人。師曰。閩中人。山曰。還識老僧么
【現代漢語翻譯】 現代漢語譯本 問：什麼是業？（業：karma，指行為及其結果） 師父說：佛力也無法改變。 問：四十九年不說一句話，如何是不說的那個句子？ 師父說：只顧西行的道人不在意。 問：莫非這就是和尚您休息的地方嗎？ 師父說：馬是官家的馬，不用蓋印。 問：如何是一老一不老？ 師父說：三從六義。 問：如何是奇特的一句？ 師父說：坐在佛的床上，砍佛的木頭。 問：祖（祖師：patriarch）與佛（佛陀：Buddha）阿哪個最親？ 師父說：真金不肯交換，誰肯換泥丸？ 問：這樣說來，就不肯去了？ 師父說：你貴我賤。 問：懸劍萬年松時如何？ 師父說：無法用言語表達。 問：應當做什麼事？ 師父說：為你說道。 問：言外之事如何明白？ 師父說：日久年多，筋骨自然成。 問：不敵魔軍，如何證道？ 師父說：海水不用勺子舀。 問：不住有云山，常居無底船時如何？ 師父說：果熟自然香。 問：更請師父說。 師父說：門前真佛子。 問：學人為什麼不見？ 師父說：處處王老師。
袁州蟠龍山可文禪師
僧人問：亡僧遷化向什麼地方去了？ 師父說：石牛沿著古路走，白天里點著夜明燈。 問：如何是佛？（佛：Buddha） 師父說：癡兒捨棄父親逃跑。
撫州黃山月輪禪師
福唐許氏子，最初拜訪三峰，機緣不合。後來聽說（月輪禪師）來山弘揚佛法，於是前去請教。月輪禪師問：叫什麼名字？ （許氏子）回答說：月輪。 月輪禪師畫了一個圓相說：像這個嗎？ （許氏子）說：和尚您這樣說話，很多地方的人都不會認可。 月輪禪師說：你怎麼樣？ （許氏子）說：還見到月輪嗎？ 月輪禪師說：你這樣說，這裡很多人，不認可其他地方的說法。 （許氏子）於是信服，參學請教。一天，夾山高聲問道：你是哪裡人？ （許氏子）說：閩中人。 夾山說：還認識老僧嗎？
【English Translation】 English version Question: What is karma? (karma: actions and their consequences) The master said: Even the power of the Buddha (Buddha: enlightened one) cannot change it. Question: For forty-nine years, he didn't say a word. What is the unspeakable sentence? The master said: The Taoist (Taoist: follower of Taoism) who only cares about traveling west doesn't care. Question: Is this perhaps where you, the monk, rest? The master said: The horse is an official horse, no need to stamp it. Question: What is one old and one not old? The master said: The three obediences and the six virtues. Question: What is the unique sentence? The master said: Sitting on the Buddha's bed, chopping the Buddha's wood. Question: The Patriarch (Patriarch: founder of a lineage) and the Buddha, which one is the closest? The master said: True gold is not willing to be exchanged, who would exchange it for a mud ball? Question: In that case, you are not willing to go? The master said: You are noble, I am humble. Question: What is it like when the sword hangs over the ten-thousand-year pine? The master said: It cannot be expressed in words. Question: What should be done? The master said: Speaking the Dharma for you. Question: How can the matter beyond words be understood? The master said: Over time, the bones and muscles will naturally form. Question: Unable to defeat the demon army, how to attain enlightenment? The master said: The sea water does not need to be scooped with a ladle. Question: What is it like when not dwelling in the cloudy mountains, but always living in a bottomless boat? The master said: When the fruit is ripe, it is naturally fragrant. Question: Please say more, Master. The master said: The true Buddha's child is at the door. Question: Why can't the student see him? The master said: Everywhere is Teacher Wang.
Zen Master Kewen of Panlong Mountain in Yuanzhou
A monk asked: Where does the deceased monk go after passing away? The master said: The stone ox walks along the ancient road, lighting a night lamp in the daytime. Question: What is the Buddha? (Buddha: enlightened one) The master said: A foolish child abandons his father and runs away.
Zen Master Yuelun of Huangshan Mountain in Fuzhou
Xu, a man from Futang, initially visited Sanfeng, but the opportunity did not align. Later, he heard that (Zen Master Yuelun) was propagating the Dharma on the mountain, so he went to ask for instruction. Zen Master Yuelun asked: What is your name? (Xu) replied: Yuelun (Moon Wheel). Zen Master Yuelun drew a circle and said: What about this? (Xu) said: Master, if you speak like this, many people in other places will not agree. Zen Master Yuelun said: What about you? (Xu) said: Do you still see the moon wheel? Zen Master Yuelun said: If you say that, many people here do not agree with the views of other places. (Xu) was then convinced and began to study and ask for instruction. One day, Jiashan asked loudly: Where are you from? (Xu) said: I am from Minzhong. Jiashan said: Do you still recognize this old monk?
。師曰。和尚還識學人么。山曰。不然子且還老僧草鞋錢。然後老僧還子廬陵米價。師曰。恁么則不識和尚。也未委廬陵米作么價。山曰。真師子兒善能哮吼。乃入室受印。依附七年。眾請住黃山。上堂。祖師西來。特唱此事。自是諸人不薦。向外馳求。投赤水以尋珠。就荊山而覓玉。所以道。從門入者不是家珍。認影迷頭。豈非大錯。僧問。如何是祖師西來意。師曰。梁殿不施功。魏邦絕心跡。問如何是道。師曰。石牛頻吐三春霧。木馬嘶聲滿道途。問如何得見本來面目。師曰。不勞懸石鏡。天曉自雞鳴。問宗乘一句請師商量。師曰。黃峰獨脫物外秀。年來月往冷颼颼。問不辨中言如何指撥。師曰。劍去遠矣。爾方刻舟。問。如何是衲衣下事。師曰。石牛水上臥。東西得自由。問。如何是目前意。師曰。秋風有韻片月無方。問如何是學人用心處。師曰。覺戶不掩。對月莫迷。問如何是青霄路。師曰。鶴棲云外樹。不倦苦風霜。問過去事如何。師曰。龍叫清潭波瀾自肅。師于同光三年示寂。塔于院之西北隅。
洛京韶山寰普禪師
有僧到參。禮拜起立。師曰。大才藏拙戶。僧過一邊立。師曰。喪卻棟樑材。問如何是韶山境。師曰。古今猿鳥叫。翠色薄煙籠。曰如何是境中人。師曰。退後看。僧參。師問。
【現代漢語翻譯】 現代漢語譯本： 師父說：『和尚還認識我這個學人嗎？』 黃山說：『不是這樣。你且先把老僧的草鞋錢還了，然後老僧再還你廬陵的米價。』 學人說：『這樣說來，就是不認識和尚了，也還不知道廬陵的米是什麼價錢。』 黃山說：『真是獅子之子，善於怒吼。』於是進入內室接受印可。依附七年。大眾請他住持黃山。 上堂說法：『祖師西來，特地宣揚此事。只是眾人不理解，向外奔波尋求。如同到赤水去尋找珍珠，到荊山去尋找玉石。所以說，從門進來的不是家裡的珍寶。認著影子而迷失了頭腦，豈不是大錯。』 有僧人問：『如何是祖師西來的真意？』 黃山說：『梁武帝建造寺廟沒有功德，魏國的修行斷絕了心跡。』 問：『如何是道？』 黃山說：『石牛頻繁地吐出三春的霧氣，木馬嘶鳴的聲音響徹道路。』 問：『如何才能得見本來的面目？』 黃山說：『不用費力地懸掛石鏡，天亮了自然有雞鳴。』 問：『宗乘一句，請師父商量。』 黃山說：『黃峰獨自超脫于塵世之外，年年月月寒冷颼颼。』 問：『不明白言語中的含義，如何指點開示？』 黃山說：『劍已經離去了很久，你才開始刻舟求劍。』 問：『如何是衲衣下的事？』 黃山說：『石牛在水上躺臥，東西兩邊都得到自由。』 問：『如何是目前的心意？』 黃山說：『秋風有韻味，片月沒有固定的方向。』 問：『如何是學人用心的地方？』 黃山說：『覺悟之門不要關閉，對著月亮不要迷惑。』 問：『如何是青霄之路？』 黃山說：『仙鶴棲息在云外的樹上，不厭倦于忍受嚴酷的風霜。』 問：『過去的事情如何？』 黃山說：『龍叫一聲，清澈的潭水自然波瀾肅靜。』 黃山禪師在同光三年圓寂，塔建在寺院的西北角。
洛京韶山寰普禪師
有僧人前來參拜。禮拜完畢站立。 寰普禪師說：『大才之人往往隱藏自己的才能。』 僧人走到一邊站立。 寰普禪師說：『喪失了棟樑之材。』 問：『如何是韶山（Shaoshan）的境界？』 寰普禪師說：『古往今來猿猴鳥雀都在鳴叫，翠綠的景色被淡淡的煙霧籠罩。』 問：『如何是境界中的人？』 寰普禪師說：『退後看。』 有僧人蔘拜。 寰普禪師問：
【English Translation】 English version: The master said, 'Does the venerable monk still recognize this student?' Huangshan (name of the master) said, 'Not so. You should first return the old monk's straw sandal money, and then the old monk will return your Luling (place name) rice price.' The student said, 'In that case, I don't recognize the venerable monk, and I don't even know what the price of rice in Luling (place name) is.' Huangshan (name of the master) said, 'Truly a lion's cub, skilled at roaring.' Then he entered the room and received the seal of approval. He stayed for seven years. The assembly invited him to reside at Huangshan (place name). Ascending the hall, he said, 'The patriarch came from the West, especially to proclaim this matter. It's just that people don't understand it and seek it externally. It's like going to Chishui (place name) to find pearls or going to Jingshan (place name) to find jade. Therefore, it is said that what enters through the door is not the family treasure. Recognizing the shadow and losing the head, isn't that a great mistake?' A monk asked, 'What is the meaning of the patriarch's coming from the West?' Huangshan (name of the master) said, 'Emperor Wu of Liang (historical figure) building temples has no merit, and the practice of the Wei (dynasty name) kingdom has cut off traces of the mind.' Asked, 'What is the Dao (the Way)?' Huangshan (name of the master) said, 'The stone ox frequently spits out the mist of the three springs, and the wooden horse's neighing sound fills the road.' Asked, 'How can one see the original face?' Huangshan (name of the master) said, 'No need to laboriously hang a stone mirror; when dawn breaks, the rooster will crow naturally.' Asked, 'A phrase about the vehicle of the teaching, please discuss it with the master.' Huangshan (name of the master) said, 'Huangfeng (place name) is uniquely detached from worldly affairs, year after year, month after month, cold and whistling.' Asked, 'If one doesn't understand the meaning in words, how can one be guided?' Huangshan (name of the master) said, 'The sword has been gone for a long time, and you are only now carving the boat to find it.' Asked, 'What is the matter under the patched robe?' Huangshan (name of the master) said, 'The stone ox lies on the water, and it obtains freedom in the east and west.' Asked, 'What is the present intention?' Huangshan (name of the master) said, 'The autumn wind has rhythm, and the partial moon has no fixed direction.' Asked, 'Where should the student apply his mind?' Huangshan (name of the master) said, 'Don't close the door of awakening; don't be deluded by the moon.' Asked, 'What is the path to the blue sky?' Huangshan (name of the master) said, 'The crane dwells on the tree beyond the clouds, not weary of enduring the bitter wind and frost.' Asked, 'What about past events?' Huangshan (name of the master) said, 'When the dragon cries, the clear pool naturally has respectful waves.' The Chan master Huangshan (name of the master) passed away in the third year of Tongguang (era name). His pagoda was built in the northwest corner of the temple.
Chan Master Huanpu (name of the master) of Shaoshan (place name) in Luojing (place name)
A monk came to visit. He bowed and stood up. Chan Master Huanpu (name of the master) said, 'Great talent hides in a humble household.' The monk stood to one side. Chan Master Huanpu (name of the master) said, 'Losing the timber for the ridgepole.' Asked, 'What is the realm of Shaoshan (place name)?' Chan Master Huanpu (name of the master) said, 'Ancient and modern monkeys and birds are calling, and the emerald green scenery is shrouded in thin mist.' Asked, 'What is the person in the realm?' Chan Master Huanpu (name of the master) said, 'Look from a distance.' A monk visited. Chan Master Huanpu (name of the master) asked:
莫是多口白頭因么。因曰。不敢。師曰。有多少口。曰通身是。師曰。尋常向甚麼處屙。曰向韶山口裡屙。師曰。有韶山口即得。無韶山口。向甚麼處屙。因無語。師便打。遵布衲訪師。在山下相見。遵問。韶山路向甚麼處去。師以手指曰。嗚那青青黯黯處去。遵近前把住曰。久向韶山莫便是否。師曰。是即是。阇黎有甚麼事。遵曰。擬伸一問。師還答否。師曰。看君不是金牙作。爭解彎弓射尉遲。遵曰。鳳凰直入煙霄去。誰怕林間野雀兒。師曰。當軒畫鼓從君擊。試展家風似老僧。遵曰。一句迥超千聖外。松蘿不與月輪齊。師曰。饒君直出威音外。猶較韶山半月程。遵曰。過在甚處。師曰。倜儻之辭時人知有。遵曰。恁么則真玉泥中異。不撥萬機塵。師曰。魯般門下徒施巧妙。遵曰。學人即恁么。未審師意如何。師曰。玉女夜拋梭。織錦于西舍。遵曰。莫便是和尚家風也無。師曰。耕夫制玉漏。不是行家作。遵曰。此猶是文言。如何是和尚家風。師曰。橫身當宇宙。誰是出頭人。遵無語。師遂同歸山。才人事了。師召近前曰。阇黎有沖天之氣。老僧有入地之謀。阇黎橫吞巨海。老僧揹負須彌。阇黎按劍上來。老僧挜槍相待。向上一路速道速道。遵曰。明鏡當臺。請師一鑒。師曰。不鑒。遵曰為甚不鑒。師曰。水淺無
【現代漢語翻譯】 現代漢語譯本 僧人問：『你是多口白頭因嗎？』（多口：指喜歡說話；白頭因：指年老的修行者） 因回答：『不敢當。』 僧人問：『有多少口？』 因回答：『通身都是。』 僧人問：『平常在哪裡排泄？』 因回答：『在韶山口裡排泄。』（韶山口：指一種比喻，指修行者開悟的境界） 僧人問：『有韶山口還可以，沒有韶山口，向哪裡排泄？』 因無言以對，僧人便打了他。 遵布衲拜訪僧人，在山下相見。 遵問：『去韶山的路怎麼走？』 僧人指著說：『往那青青黯黯的地方去。』 遵走上前抓住僧人說：『久聞韶山，莫非就是這裡？』 僧人說：『是就是，你有什麼事？』 遵說：『想問一個問題，師父您回答嗎？』 僧人說：『看你不是金牙做的，怎麼能彎弓射尉遲？』（尉遲：指唐朝名將尉遲敬德，這裡比喻難以對付的對手） 遵說：『鳳凰直入雲霄，誰怕林間野雀？』 僧人說：『當軒畫鼓任你敲擊，試試展現你的家風，像老僧一樣。』 遵說：『一句迥超千聖之外，松蘿不與月輪相比。』 僧人說：『饒你直出威音王佛之外，還差韶山半個月的路程。』（威音王佛：指過去佛，這裡比喻極高的境界） 遵問：『過錯在哪裡？』 僧人說：『你倜儻的言辭，時人知道。』 遵說：『這麼說，真玉在泥中也與衆不同，不沾染萬機塵埃。』 僧人說：『魯班門下徒施巧妙。』（魯班：指古代工匠，這裡比喻技巧） 遵說：『學人就是這樣，不知道師父您意下如何？』 僧人說：『玉女夜裡拋梭，在西邊織錦。』 遵說：『莫非這就是和尚的家風？』 僧人說：『耕夫製作玉漏，不是行家所為。』 遵說：『這還是文言，什麼是和尚的家風？』 僧人說：『橫身當宇宙，誰是出頭人？』 遵無言以對，僧人於是和他一同回山。事情辦完后，僧人叫他到近前說：『你有沖天之氣，老僧有入地之謀。你橫吞巨海，老僧揹負須彌。（須彌：指須彌山，佛教中的聖山）你按劍上來，老僧挜槍相待。向上一路，快說快說。』 遵說：『明鏡當臺，請師父一鑒。』 僧人說：『不鑒。』 遵問：『為什麼不鑒？』 僧人說：『水淺無魚。』
【English Translation】 English version A monk asked: 'Are you Duokou Baitou Yin?' (Duokou: talkative; Baitou Yin: an old practitioner) Yin replied: 'I dare not claim that.' The monk asked: 'How many mouths do you have?' Yin replied: 'The whole body is mouths.' The monk asked: 'Where do you usually excrete?' Yin replied: 'I excrete in the Shaoshan mouth.' (Shaoshan mouth: a metaphor for the enlightened state of a practitioner) The monk asked: 'If there is a Shaoshan mouth, it's fine. If there is no Shaoshan mouth, where do you excrete?' Yin was speechless, and the monk hit him. Zun, the cloth-robed monk, visited the monk and met him at the foot of the mountain. Zun asked: 'Which way does the road to Shaoshan go?' The monk pointed and said: 'Go to that green and dim place.' Zun stepped forward, grabbed the monk, and said: 'I have long heard of Shaoshan, could this be it?' The monk said: 'It is, it is. What is the matter?' Zun said: 'I intend to ask a question. Will the master answer?' The monk said: 'Seeing that you are not made of golden teeth, how can you bend the bow to shoot Yuchi?' (Yuchi: refers to Yuchi Jingde, a famous general of the Tang Dynasty, here a metaphor for a difficult opponent) Zun said: 'The phoenix flies straight into the clouds, who fears the wild sparrows in the forest?' The monk said: 'Let the painted drum be struck in the hall, try to show your family style, like this old monk.' Zun said: 'One sentence surpasses a thousand sages, the pine and ivy are not compared to the moon.' The monk said: 'Even if you go beyond the Buddha Weiyin Wang, you are still half a month's journey from Shaoshan.' (Buddha Weiyin Wang: refers to a past Buddha, here a metaphor for a very high state) Zun asked: 'Where is the fault?' The monk said: 'Your unrestrained words are known by people.' Zun said: 'In that case, true jade is different in the mud, and does not touch the dust of myriad affairs.' The monk said: 'The disciples of Luban only display cleverness.' (Luban: refers to an ancient craftsman, here a metaphor for skill) Zun said: 'The student is like this, I don't know what the master's intention is?' The monk said: 'The jade maiden throws the shuttle at night, weaving brocade in the west house.' Zun said: 'Could this be the family style of the monk?' The monk said: 'A farmer makes a jade clepsydra, not the work of an expert.' Zun said: 'This is still literary language, what is the family style of the monk?' The monk said: 'Lying across the universe, who is the one to stand out?' Zun was speechless, and the monk then returned to the mountain with him. After the matter was completed, the monk called him closer and said: 'You have the spirit to soar to the sky, and the old monk has the plan to enter the earth. You swallow the vast sea, and the old monk carries Mount Sumeru on his back. (Sumeru: refers to Mount Sumeru, the holy mountain in Buddhism) You come up with your sword, and the old monk waits with his spear. On the upward path, speak quickly, speak quickly.' Zun said: 'A bright mirror is in the hall, please master take a look.' The monk said: 'I will not look.' Zun asked: 'Why not look?' The monk said: 'The water is shallow and there are no fish.'
魚。徒勞下釣。遵無對。師便打。僧問。如何是一如相。師曰。鷺飛霄漢白。山遠色深青。問是非不到處還有句也無。師曰有。曰是甚麼句。師曰。一片白雲不露醜。終后謚無畏禪師。
洪州上藍令超禪師
初住瑞州上藍山。唱夾山之道。學侶俱會。後於洪井創禪苑。還以上藍為名。化道益盛。僧問。如何是上藍本分事。師曰。不從千聖借。豈向萬機求。曰祇如不借不求時如何。師曰。不可拈放汝手裡得么。問鋒前如何辨的。師曰。鋒前不露影。莫向舌頭尋。問如何是無舌人唱歌。師曰。韻震青霄。宮商不犯。問二龍爭珠。誰是得者。師曰。其珠遍地。目睹如泥。問善財見文殊。后為甚卻往南方。師曰。學𠗦入室知乃通方。曰為甚麼彌勒。卻遣見文殊。師曰。道廣無涯。逢人不盡。至唐大順正月。初告眾曰。吾本約住此十年。今化事既畢。當即行矣。齋畢。聲鐘。端坐長往。謚元真禪師。
鄆州四禪禪師
僧問。古人有請不背。今請和尚入井還去也無。師曰。深深無別源。飲者消諸患。問如何是和尚家風。師曰。會得底人意須知月色寒。問。諸佛未出世時如何。師曰。王宮絕訊息。曰出世后如何。師曰。榮枯各不同。
太原海湖禪師
因有人請灌頂三藏供養敷坐訖。師乃就彼位
【現代漢語翻譯】 僧人問：『如何是「魚」？』（魚：這裡指代某種禪宗公案或問題。） 禪師徒勞地嘗試引導，但沒有得到任何迴應。 禪師便打了僧人。 僧人問：『如何是「一如相」？』（一如相：指事物本來的、不變的真如狀態。） 禪師說：『白鷺飛翔，在天空中顯得潔白，遠山因為距離而呈現深青色。』 僧人問：『在是非對錯都無法觸及的地方，還有語句存在嗎？』 禪師說：『有。』 僧人問：『是什麼樣的語句？』 禪師說：『一片白雲，不顯露任何醜陋。』 禪師圓寂后，謚號為「無畏禪師」。
洪州上藍令超禪師
禪師最初住在瑞州的上藍山，宣揚夾山（夾山：指夾山善會禪師）的禪法，吸引了眾多學僧聚集。 後來在洪井建立禪院，仍然以上藍為名，弘法事業更加興盛。 僧人問：『如何是上藍的本分事？』 禪師說：『不從諸佛聖賢那裡借來，也不向世俗的各種事務中尋求。』 僧人說：『如果既不借也不求，那又如何呢？』 禪師說：『難道可以把它放在你手裡嗎？』 僧人問：『如何在交鋒的瞬間辨別真偽？』 禪師說：『交鋒時不顯露任何痕跡，不要在言語上尋找。』 僧人問：『如何是無舌人唱歌？』 禪師說：『歌聲震動青天，音韻和諧，不犯任何宮商。』 僧人問：『兩條龍爭奪寶珠，誰是得到寶珠的人？』 禪師說：『寶珠遍佈大地，人們親眼看到卻視如泥土。』 僧人問：『善財童子拜見了文殊菩薩（文殊菩薩：代表智慧的菩薩）后，為什麼還要去南方參訪？』 禪師說：『學習深入堂奧，才能通達四方。』 僧人問：『為什麼彌勒菩薩（彌勒菩薩：未來佛）卻讓善財童子去拜見文殊菩薩？』 禪師說：『佛法廣闊無邊，所遇到的人也各不相同。』 到了唐朝大順年間正月，禪師開始告訴大眾說：『我本來打算在這裡住十年，現在教化之事已經完畢，我應該離開了。』 齋飯完畢后，敲響鐘聲，禪師端坐而逝，謚號為「元真禪師」。
鄆州四禪禪師
僧人問：『古人有請必應，現在請和尚您入井，您還去嗎？』 禪師說：『井水深深，沒有其他的源頭，飲用的人可以消除各種煩惱。』 僧人問：『如何是和尚您的家風？』 禪師說：『會意的人自然知道月色的寒冷。』 僧人問：『諸佛未出世時是什麼樣的？』 禪師說：『王宮裡沒有任何訊息。』 僧人問：『出世后又是什麼樣的？』 禪師說：『榮盛和枯萎各有不同。』
太原海湖禪師
因為有人請灌頂三藏（灌頂三藏：一位譯經僧人）供養，鋪設座位完畢后，禪師就坐到那個位置上。
【English Translation】 A monk asked: 'What is "fish"?' (Fish: here refers to a certain Zen koan or question.) The master tried in vain to guide him, but received no response. The master then struck the monk. The monk asked: 'What is the "suchness-nature"?' (Suchness-nature: refers to the original, unchanging true nature of things.) The master said: 'White herons fly, appearing white in the sky; distant mountains appear deep blue because of the distance.' The monk asked: 'In a place where right and wrong cannot reach, are there still phrases?' The master said: 'Yes.' The monk asked: 'What kind of phrases are they?' The master said: 'A piece of white cloud does not reveal any ugliness.' After the master passed away, he was given the posthumous title "Fearless Zen Master."
Zen Master Lingchao of Shanglan in Hongzhou
The master initially resided on Shanglan Mountain in Ruizhou, propagating the Zen teachings of Jiashan (Jiashan: refers to Zen Master Jiashan Shanhui), attracting many students to gather. Later, he founded a Zen monastery in Hongjing, still named Shanglan, and his Dharma activities flourished even more. A monk asked: 'What is the fundamental matter of Shanglan?' The master said: 'It is not borrowed from the Buddhas and sages, nor is it sought in the myriad affairs of the world.' The monk said: 'If it is neither borrowed nor sought, then what is it?' The master said: 'Can it be placed in your hand?' The monk asked: 'How to discern truth from falsehood in the moment of confrontation?' The master said: 'Do not reveal any traces in the confrontation; do not seek it in words.' The monk asked: 'What is a tongueless person singing?' The master said: 'The sound shakes the blue sky, the tones are harmonious, without violating any musical rules.' The monk asked: 'Two dragons are fighting for a pearl; who is the one who obtains it?' The master said: 'The pearl is all over the earth; people see it with their own eyes but treat it like mud.' The monk asked: 'After Sudhana (Sudhana: a seeker of enlightenment) met Manjushri Bodhisattva (Manjushri Bodhisattva: represents wisdom), why did he still go south to visit?' The master said: 'Studying deeply into the inner chambers is the only way to understand all directions.' The monk asked: 'Why did Maitreya Bodhisattva (Maitreya Bodhisattva: the future Buddha) send Sudhana to see Manjushri Bodhisattva?' The master said: 'The Dharma is vast and boundless, and the people one encounters are all different.' In the first month of the Dashun era of the Tang Dynasty, the master began to tell the assembly: 'I originally intended to stay here for ten years, but now that the work of teaching has been completed, I should leave.' After the meal, the bell was rung, and the master passed away while sitting upright, and was given the posthumous title "Zen Master Yuanzhen."
Zen Master Sichen of Yunzhou
A monk asked: 'The ancients always fulfilled requests; now, if I invite the master to enter the well, will you go?' The master said: 'The well water is deep, with no other source; those who drink it can eliminate all afflictions.' The monk asked: 'What is the family style of the master?' The master said: 'Those who understand will naturally know the coldness of the moonlight.' The monk asked: 'What was it like when all the Buddhas had not yet appeared in the world?' The master said: 'There is no news from the royal palace.' The monk asked: 'What is it like after they appear in the world?' The master said: 'Prosperity and decay are different.'
Zen Master Haihu of Taiyuan
Because someone invited the Tripitaka Master Guanding (Tripitaka Master Guanding: a monk who translated scriptures) for offerings, after the seat was laid out, the master sat in that position.
坐。時有云涉座主問曰。和尚甚麼年行道。師曰。座主近前來。涉近前。師曰。祇如憍陳如。是甚麼年行道。涉茫然。師喝曰。這尿床鬼。問和尚院內人。何太少。定水院人。何太多。師曰。草深多野鹿。巖高獬豸稀。問如何是無問而自答。師曰。松韻琴聲響。
嘉州白水禪師
僧問。如何是西來意。師曰。四溟無窟宅。一滴潤乾坤。問曹溪一路合譚何事。師曰。澗松千載鶴來聚。月中香桂鳳凰歸。問如何是此經。師曰。拋梭石女遼空響。海底泥牛夜叫頻。
鳳翔府天蓋山幽禪師
僧問。如何是天蓋水。師曰。四海滂沲不犯涓滴。問學人擬看經時如何。師曰。既是大商。何求小利。問對境不動時如何。師曰。邊方雖有令。不是太平年。
清平遵禪師法嗣
靳州三角山令圭禪師
初參清平。平問來作么。師曰。來禮拜。平曰。禮拜阿誰。師曰。特來禮拜和尚。平咄曰。這鈍根阿師。師乃禮拜。平以手斫師頸一下。從此領旨。住后僧問。如何是佛。師曰。明日來向汝道。如今道不得。
投子同禪師法嗣
投子感溫禪師
僧問。師登寶座。接示何人。師曰。如月赴千溪。曰恁么則滿地不虧也。師曰。莫恁么道。問父不投。為甚麼卻投子。師曰。豈是別人屋裡
【現代漢語翻譯】 現代漢語譯本 坐。當時有云涉座主問道：『和尚您是什麼時候開始修行的？』禪師說：『座主你靠近前來。』云涉靠近后，禪師說：『就像憍陳如（Ajñata Kaundinya，佛教最早的五比丘之一），他是什麼時候開始修行的？』云涉茫然不知。禪師呵斥道：『你這尿床鬼！』 有人問：『和尚您院裡的人為什麼這麼少？定水院的人為什麼這麼多？』禪師說：『草深的地方野鹿多，巖石高的地方獬豸（xiè zhì，古代傳說中的一種神獸）稀少。』 有人問：『什麼是無問而自答？』禪師說：『松樹的韻律如同琴聲在響。』
嘉州白水禪師 有僧人問：『什麼是西來意（Bodhidharma's intention in coming from the West，達摩祖師西來的真意）？』禪師說：『四海沒有窟宅，一滴水潤澤乾坤。』 有人問：『曹溪（Caoxi，六祖慧能弘法道場）一路適合談論什麼事？』禪師說：『澗邊的松樹千年，引來仙鶴聚集；月中的香桂，鳳凰也來歸宿。』 有人問：『什麼是此經？』禪師說：『拋梭的石女在遼闊的空中發出聲響，海底的泥牛在夜晚頻繁地叫喚。』
鳳翔府天蓋山幽禪師 有僧人問：『什麼是天蓋水？』禪師說：『四海的水浩瀚無邊，卻不侵犯一涓一滴。』 有人問：『學人想要看經時應該如何？』禪師說：『既然是大商人，何必追求小利？』 有人問：『對境不動時如何？』禪師說：『邊境雖然有法令，但不是太平年。』
清平遵禪師法嗣 靳州三角山令圭禪師 最初參拜清平禪師，清平禪師問：『你來做什麼？』令圭禪師說：『來禮拜。』清平禪師問：『禮拜誰？』令圭禪師說：『特來禮拜和尚您。』清平禪師呵斥道：『你這遲鈍的阿師！』令圭禪師於是禮拜。清平禪師用手砍了令圭禪師的脖子一下，令圭禪師從此領悟了禪旨。後來住持寺院后，有僧人問：『什麼是佛？』禪師說：『明天來告訴你，現在說不得。』
投子同禪師法嗣 投子感溫禪師 有僧人問：『禪師您登上寶座，要接引開示什麼人？』禪師說：『如同月亮映照在千條溪流中。』僧人說：『這樣說來，豈不是滿地都是月亮，而月亮本身也沒有虧損嗎？』禪師說：『不要這樣說。』 有人問：『不投靠父親，為什麼卻投靠投子（Touzi，禪師名號）？』禪師說：『難道是在別人的屋子裡嗎？』
【English Translation】 English version Seated. At that time, the Venerable Yun She asked: 'Venerable Monk, in what year did you begin your practice?' The Master said, 'Venerable, come closer.' Yun She approached. The Master said, 'Just like Ajñata Kaundinya (one of the first five disciples of the Buddha), in what year did he begin his practice?' Yun She was at a loss. The Master scolded, 'You bed-wetting ghost!' Someone asked, 'Why are there so few people in your monastery, Venerable Monk? Why are there so many people at the Ding Shui Monastery?' The Master said, 'Where the grass is deep, there are many wild deer; where the rocks are high, the Xie Zhi (a mythical beast) are rare.' Someone asked, 'What is answering without being asked?' The Master said, 'The rhythm of the pine trees sounds like the music of a zither.'
Chan Master Baishui of Jia Prefecture A monk asked, 'What is the meaning of the Bodhidharma's intention in coming from the West?' The Master said, 'The four seas have no dwelling place; a single drop moistens the universe.' Someone asked, 'What is suitable to discuss on the road to Caoxi?' The Master said, 'The pine trees by the stream are a thousand years old, attracting cranes to gather; the fragrant cassia in the moon is where phoenixes return.' Someone asked, 'What is this scripture?' The Master said, 'The shuttle-throwing stone woman resounds in the vast sky; the mud ox at the bottom of the sea cries frequently at night.'
Chan Master You of Tiangai Mountain in Fengxiang Prefecture A monk asked, 'What is Tiangai water?' The Master said, 'The water of the four seas is vast and boundless, yet it does not infringe upon a single drop.' Someone asked, 'What should a student do when intending to read the scriptures?' The Master said, 'Since you are a great merchant, why seek small profits?' Someone asked, 'What about not being moved by circumstances?' The Master said, 'Although there are decrees in the border regions, it is not a year of peace.'
Successor of Chan Master Zun of Qingping Chan Master Linggui of Triangle Mountain in Jin Prefecture Initially, he visited Chan Master Qingping. Qingping asked, 'What have you come to do?' Linggui said, 'I have come to pay respects.' Qingping asked, 'Paying respects to whom?' Linggui said, 'I have come specifically to pay respects to you, Venerable Monk.' Qingping scolded, 'You dull-rooted monk!' Linggui then paid respects. Qingping struck Linggui's neck once with his hand, and from this, Linggui understood the meaning of Chan. Later, after residing in the monastery, a monk asked, 'What is Buddha?' The Master said, 'Come tomorrow and I will tell you; I cannot say it now.'
Successor of Chan Master Tong of Touzi Chan Master Ganwen of Touzi A monk asked, 'When the Master ascends the precious seat, whom does he receive and instruct?' The Master said, 'Like the moon reflected in a thousand streams.' The monk said, 'In that case, isn't the ground full of moons, and the moon itself not diminished?' The Master said, 'Do not say it like that.' Someone asked, 'Not relying on the father, why rely on Touzi?' The Master said, 'Is it in someone else's house?'
事。曰父與子還屬功也無。師曰不屬。曰不屬功底如何。師曰。父子各自脫。曰為甚麼如此。師曰。汝與我會。師遊山。見蟬蛻。侍者問曰。殼在這裡。蟬向甚麼處去也。師拈殼就耳畔搖三五下。作蟬聲。侍者於是開悟。
福州牛頭微禪師
上堂。三世諸佛。用一點伎倆不得。天下老師。口似匾擔。諸人作么生。大不容易。除非知有。余莫能知。僧問。如何是和尚家風。師曰。山畬脫粟飯。野菜澹黃齏。曰忽遇上客來。又作么生。師曰。吃即從君吃不吃任東西。問不問驪龍頷下珠。如何識得家中寶。師曰。忙中爭得作閑人。
西川青城香山澄照禪師
僧問。諸佛有難。向火焰里藏身。未審衲僧有難。向甚麼處藏身。師曰。水精甕里著波斯。問如何是初生月。師曰。太半人不見。
陜府天福禪師
僧問。如何是佛法大意。師曰。黃河無滴水。華岳總平沈。
興元府中梁山遵古禪師
僧問。空劫無人能問法。即今有問法何安。師曰。大悲菩薩甕里坐。問如何是祖師西來意。師曰。道士擔漏卮。
襄州谷隱禪師
僧問。如何是不觸白雲機。師曰。鶴帶鴉顏。浮生不棄。
安州九嵕山禪師
僧問。遠聞九嵕。及乎到來。祇見一嵕。師曰。阇黎祇見
【現代漢語翻譯】 現代漢語譯本 事。問：『父親與兒子，最終歸屬於功德嗎？』沒有嗎？』 禪師說：『不歸屬。』 問：『不歸屬功德，那又如何呢？』 禪師說：『父親與兒子各自解脫。』 問：『為什麼這樣說？』 禪師說：『你與我會意。』 禪師遊山，看見蟬蛻。侍者問：『殼在這裡，蟬向什麼地方去了呢？』 禪師拿起蟬蛻，在耳邊搖晃三五下，模仿蟬的聲音。侍者因此開悟。
福州牛頭微禪師
上堂說法。三世諸佛（過去、現在、未來一切諸佛），用一點伎倆也不行。天下的老師，口如扁擔（比喻言語空洞無物）。你們諸位怎麼做？太不容易了。除非知有（體悟真如自性），其餘的人不能知道。僧人問：『如何是和尚的家風？』 禪師說：『山地裡出產的糙米飯，清淡的黃色醃菜。』 問：『忽然遇到貴客來，又怎麼辦呢？』 禪師說：『吃就隨你吃，不吃也任你。』 問：『不問驪龍（傳說中的黑龍）頷下的寶珠，如何識得家中的寶？』 禪師說：『忙碌之中爭取得空閑。』
西川青城香山澄照禪師
僧人問：『諸佛有難，向火焰里藏身，未審衲僧（出家人）有難，向什麼地方藏身？』 禪師說：『水晶甕里放著波斯人。』 問：『如何是初生的月亮？』 禪師說：『大半人看不見。』
陜府天福禪師
僧人問：『如何是佛法大意？』 禪師說：『黃河沒有一滴水，華山（華岳）全部被剷平。』
興元府中梁山遵古禪師
僧人問：『空劫（宇宙形成之前的時間）無人能夠問法，如今有人問法，該如何安立？』 禪師說：『大悲菩薩（觀世音菩薩）坐在甕里。』 問：『如何是祖師西來意（達摩祖師從西方來到中國的目的）？』 禪師說：『道士挑著漏水的酒器。』
襄州谷隱禪師
僧人問：『如何是不觸白雲機？』 禪師說：『鶴帶著烏鴉的容顏，浮生不捨棄。』
安州九嵕山禪師
僧人問：『遠聞九嵕山，等到來了，只見到一嵕山。』 禪師說：『你只見到……』
【English Translation】 English version A matter. Asked: 'Do father and son ultimately belong to merit? Or not?' The Zen master said: 'They do not belong.' Asked: 'If they do not belong to merit, then what?' The Zen master said: 'Father and son each liberate themselves.' Asked: 'Why is it so?' The Zen master said: 'You and I understand each other.' The Zen master was traveling in the mountains and saw a cicada's shell. An attendant asked: 'The shell is here, where has the cicada gone?' The Zen master picked up the shell, shook it three or five times near his ear, and made a cicada sound. The attendant then attained enlightenment.
Zen Master Niutou Wei of Fuzhou
Ascending the hall. The Buddhas of the three times (past, present, and future Buddhas) cannot use even a little trickery. The teachers of the world have mouths like flat carrying poles (meaning their words are empty and without substance). What are you all doing? It is not easy. Unless you know existence (realize the true nature of Suchness), others cannot know. A monk asked: 'What is the family style of the abbot?' The Zen master said: 'Coarse rice from the mountain fields, and lightly flavored yellow pickled vegetables.' Asked: 'If a distinguished guest suddenly arrives, what then?' The Zen master said: 'Eat if you want to eat, don't eat if you don't want to, it's up to you.' Asked: 'Without asking for the pearl under the chin of the black dragon (a legendary black dragon), how can one recognize the treasure in one's own home?' The Zen master said: 'In the midst of busyness, strive to make time for leisure.'
Zen Master Cheng Zhao of Xiangshan, Qingcheng, Xichuan
A monk asked: 'When the Buddhas have difficulties, they hide in the flames. I wonder, when monks have difficulties, where do they hide?' The Zen master said: 'A Persian is placed in a crystal urn.' Asked: 'What is the newly born moon?' The Zen master said: 'Most people do not see it.'
Zen Master Tianfu of Shan Prefecture
A monk asked: 'What is the great meaning of the Buddha-dharma?' The Zen master said: 'The Yellow River has not a single drop of water, and Mount Hua (Hua Yue) is completely leveled.'
Zen Master Zung Gu of Liangshan in Xingyuan Prefecture
A monk asked: 'In the empty aeon (time before the formation of the universe), no one could ask about the Dharma. Now that someone is asking about the Dharma, how should it be established?' The Zen master said: 'The Bodhisattva of Great Compassion (Avalokiteśvara) sits in a jar.' Asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China from the West)?' The Zen master said: 'A Taoist carries a leaky wine vessel.'
Zen Master Guyin of Xiangzhou
A monk asked: 'What is the mechanism that does not touch the white clouds?' The Zen master said: 'A crane wears a crow's face, and floating life is not abandoned.'
Zen Master of Jiuzong Mountain in Anzhou
A monk asked: 'I heard of Jiuzong Mountain from afar, but when I arrived, I only saw one peak.' The Zen master said: 'You only see...'
一嵕。不見九嵕。曰如何是九嵕。師曰。水急浪花粗。
幽州盤山禪師(二世)
僧問。如何出得三界。師曰。在里頭來多少時邪。曰如何出得。師曰。青山不礙白雲飛。問承教有言如化人煩惱。如石女兒。此理如何。師曰。阇黎直如石女兒去。
九嵕敬慧禪師
僧問。解脫深坑如何過得。師曰。不求過。曰如何過得。師曰。求過亦非。
東京觀音院巖俊禪師者
邢臺廉氏子。初參祖席。遍歷衡廬岷蜀。嘗經鳳林深谷。欻睹珍寶發現。同侶相顧。意將取之。師曰。古人鋤園觸黃金。若瓦礫。待吾菅覆頂。須此供四方僧。言訖捨去。謁投子。子問。昨夜宿何處。師曰。不動道場。子曰。既言不動。曷由至此。師曰。至此豈是動邪。子曰。元來宿不著處。投子默許之。尋住觀音。眾常數百。周高祖世宗二帝潛隱時。每登方丈必施禮。及即位。特賜紫衣。署凈戒大師。示寂。垂誡門人訖。怡顏合掌而逝。
濠州思明禪師
在眾時。僧問。如何是上座沙彌童行。師曰。諾。問如何是清凈法身。師曰。屎里蛆兒。頭出頭沒。
鳳翔府招福禪師
僧問。東牙烏牙皆出隊。和尚為甚麼不出隊。師曰。住持各不同。阇黎爭得怪。
青原下六世
大光誨禪師
【現代漢語翻譯】 現代漢語譯本 一僧問：『什麼是九嵕？』（九嵕：山名，也指代深奧的佛法）師父說：『看不見九嵕。』僧人說：『如何是九嵕？』師父說：『水流湍急，浪花粗獷。』
幽州盤山禪師(二世) 僧人問：『如何才能跳出三界？』（三界：佛教指欲界、色界、無色界）師父說：『你在裡面待了多久了？』僧人說：『如何才能跳出？』師父說：『青山不妨礙白雲飛。』僧人問：『承蒙教誨，有言說如化人般煩惱，如石女兒一般。此理如何？』師父說：『你就像石女兒一樣直率。』
九嵕敬慧禪師 僧人問：『解脫的深坑如何才能渡過？』師父說：『不求渡過。』僧人說：『如何才能渡過？』師父說：『求渡過也是不對的。』
東京觀音院巖俊禪師 巖俊禪師是邢臺廉氏之子。最初參拜祖師的席位，遊歷了衡山、廬山、岷山、蜀地。曾經經過鳳林深谷，忽然看到珍寶顯現。同伴們互相看著，想要拿取。巖俊禪師說：『古人鋤園挖到黃金，視如瓦礫。待我用茅草蓋好屋頂，需要這些來供養四方僧眾。』說完就離開了。他去拜見投子禪師。投子禪師問：『昨夜宿在哪裡？』巖俊禪師說：『不動道場。』投子禪師說：『既然說不動，怎麼會到這裡來？』巖俊禪師說：『到這裡難道是動嗎？』投子禪師說：『原來是宿在無處可宿之處。』投子禪師默默地認可了他。不久，巖俊禪師住持觀音院，僧眾常常有數百人。周高祖、世宗二位皇帝潛藏隱居時，每次登上他的方丈室必定施禮。等到即位后，特賜紫衣，署名凈戒大師。示寂時，告誡門人完畢，怡然合掌而逝。
濠州思明禪師 在僧眾中時，僧人問：『什麼是上座、沙彌、童行？』師父說：『諾。』僧人問：『什麼是清凈法身？』師父說：『糞坑裡的蛆蟲，頭出頭沒。』
鳳翔府招福禪師 僧人問：『東牙、烏牙都出隊了，和尚為什麼不出隊？』師父說：『住持各有不同，你有什麼可奇怪的？』
青原下六世 大光誨禪師
【English Translation】 English version A monk asked: 'What is Jiuzong?' (Jiuzong: name of a mountain, also refers to profound Buddhist teachings) The master said: 'It is not seen.' The monk said: 'What is Jiuzong?' The master said: 'The water is rapid, and the waves are rough.'
Zen Master Panshan of Youzhou (2nd Generation) A monk asked: 'How can one escape the Three Realms?' (Three Realms: In Buddhism, refers to the Realm of Desire, the Realm of Form, and the Formless Realm) The master said: 'How long have you been in there?' The monk said: 'How can one escape?' The master said: 'Green mountains do not hinder white clouds from flying.' The monk asked: 'I have heard it said that afflictions are like those of a transformed person, like a stone woman. What is the meaning of this principle?' The master said: 'You are as straightforward as a stone woman.'
Zen Master Jinghui of Jiuzong A monk asked: 'How can one cross the deep pit of liberation?' The master said: 'Do not seek to cross.' The monk said: 'How can one cross?' The master said: 'Seeking to cross is also wrong.'
Zen Master Yan Jun of Guanyin Monastery in Tokyo Zen Master Yan Jun was the son of the Lian family of Xingtai. He initially attended the seat of the ancestral master and traveled to Hengshan, Lushan, Minshan, and the Shu region. He once passed through the deep valley of Fenglin and suddenly saw precious treasures appear. His companions looked at each other, intending to take them. Zen Master Yan Jun said: 'The ancients tilled the garden and found gold, treating it like tiles and pebbles. When I have thatched my roof, I will need these to support monks from all directions.' Having said this, he left. He went to visit Zen Master Touzi. Zen Master Touzi asked: 'Where did you stay last night?' Zen Master Yan Jun said: 'The immovable Bodhimanda.' Zen Master Touzi said: 'Since you say it is immovable, how did you get here?' Zen Master Yan Jun said: 'Is arriving here moving?' Zen Master Touzi silently acknowledged him. Soon after, Zen Master Yan Jun became the abbot of Guanyin Monastery, and there were often hundreds of monks. When Emperor Gaozu and Emperor Shizong of the Zhou Dynasty were in hiding, they would always pay their respects when they visited his abbot's room. After they ascended the throne, they specially bestowed a purple robe and named him Great Master of Pure Precepts. When he was about to pass away, he finished his instructions to his disciples and passed away peacefully with his palms together.
Zen Master Siming of Haozhou When he was among the monks, a monk asked: 'What is an elder, a novice, and a young practitioner?' The master said: 'Yes.' The monk asked: 'What is the pure Dharma body?' The master said: 'Maggots in the dung, heads emerging and disappearing.'
Zen Master Zhaofu of Fengxiang Prefecture A monk asked: 'The Eastern and Western teeth have all gone out in formation, why doesn't the abbot go out in formation?' The master said: 'The abbots are different, what is there for you to be surprised about?'
6th Generation under Qingyuan Zen Master Daguang Hui
法嗣
潭州谷山有緣禪師
僧間。竛竮之子如何得歸向。師曰。會人路不通。曰恁么則無奉重處也。師曰。我道你缽盂落地拈不起。問一撥便轉時如何。師曰。野馬走時鞭轡斷。石人撫掌笑呵呵。
潭州龍興禪師
僧問。一撥便轉時如何。師曰。根不利。問得坐披衣時如何。師曰。不端嚴。曰為甚麼不端嚴。師曰。不從修證得。問如何是道中人。師曰。終日寂攢眉。問文不加點時如何。師曰。無目童兒不出戶。問賓主未分時如何。師曰。雙陸盤中不喝彩。曰分后如何。師曰。骰子未曾拋。
潭州伏龍山禪師(第一世)
僧問。攪長河為酥酥。變大地作黃金時如何。師曰。臂長衫袖短。問隨緣認得時如何。師曰。雪內牡丹花。問如何是祖師西來意。師曰。你得恁么不識痛癢。
京兆白雲善藏禪師
僧問。如何是和尚深深處。師曰。矮子渡深溪。問赤腳時如何。師曰。何不脫卻。問如何是法法不生。師曰。萬類千差。曰如何是法法不滅。師曰。縱橫滿目。
伏龍山禪師(第二世)
僧問。隨緣認得時如何。師曰。汝道興國門樓高多少。問子不譚父德時如何。師曰。阇黎且低聲。
陜府龍峻山禪師
僧問。如何是不知善惡底人。師曰。千聖近不
【現代漢語翻譯】 現代漢語譯本 法嗣（Dharma heir）：指禪宗祖師的繼承人。
潭州谷山有緣禪師（Youyuan Chanshi of Gushan in Tanzhou）： 有僧人問：『竛竮之子（Lingping's son，指不成材的人）如何才能歸向正道？』 禪師說：『會道之人路不通。』 僧人說：『這樣說來，就沒有可以奉重的地方了。』 禪師說：『我說你缽盂落地也撿不起來。』 問：『一撥便轉時如何？』 禪師說：『野馬奔跑時韁繩斷裂，石人撫掌呵呵笑。』
潭州龍興禪師（Longxing Chanshi of Tanzhou）： 有僧人問：『一撥便轉時如何？』 禪師說：『根基不穩固。』 問：『得到座位披上袈裟時如何？』 禪師說：『不端莊。』 問：『為什麼不端莊？』 禪師說：『不是從修行證悟得來的。』 問：『如何是道中人？』 禪師說：『整天寂寞地皺著眉頭。』 問：『文章不加標點時如何？』 禪師說：『沒有眼睛的孩童不出門。』 問：『賓主未分時如何？』 禪師說：『雙陸棋盤中不喝彩。』 問：『分清之後如何？』 禪師說：『骰子還沒擲出。』
潭州伏龍山禪師（Fulongshan Chanshi of Tanzhou，第一世）： 有僧人問：『攪動長河成為酥油，變化大地成為黃金時如何？』 禪師說：『臂長衫袖短。』 問：『隨緣認得時如何？』 禪師說：『雪中牡丹花。』 問：『如何是祖師西來意（Zushi Xilai Yi，Bodhidharma's intention in coming from the West）？』 禪師說：『你竟然這麼不識痛癢。』
京兆白雲善藏禪師（Baiyun Shanzang Chanshi of Jingzhao）： 有僧人問：『如何是和尚深深處？』 禪師說：『矮子渡深溪。』 問：『赤腳時如何？』 禪師說：『為什麼不脫掉？』 問：『如何是法法不生？』 禪師說：『萬類千差。』 問：『如何是法法不滅？』 禪師說：『縱橫滿目。』
伏龍山禪師（Fulongshan Chanshi，第二世）： 有僧人問：『隨緣認得時如何？』 禪師說：『你說興國寺的門樓有多高？』 問：『兒子不談父親的功德時如何？』 禪師說：『阇黎（Sheli，disciple）且低聲。』
陜府龍峻山禪師（Longjunshan Chanshi of Shanfu）： 有僧人問：『如何是不知善惡的人？』 禪師說：『千聖也難以接近。』
【English Translation】 English version Dharma Heir: Refers to the successor of a Zen master.
Youyuan Chanshi of Gushan in Tanzhou: A monk asked: 'How can the son of Lingping (referring to an unaccomplished person) return to the right path?' The Chan master said: 'For those who understand the Way, the road is blocked.' The monk said: 'In that case, there is nothing to revere.' The Chan master said: 'I say you can't even pick up your overturned bowl.' Asked: 'What about when a single turn sets everything in motion?' The Chan master said: 'When a wild horse runs, the reins break, and the stone man claps his hands and laughs heartily.'
Longxing Chanshi of Tanzhou: A monk asked: 'What about when a single turn sets everything in motion?' The Chan master said: 'The roots are not strong.' Asked: 'What about when one obtains a seat and puts on the robe?' The Chan master said: 'Not dignified.' Asked: 'Why not dignified?' The Chan master said: 'It is not obtained through cultivation and realization.' Asked: 'What is a person of the Way?' The Chan master said: 'All day long, silently frowning.' Asked: 'What about when writing without punctuation?' The Chan master said: 'A child without eyes does not leave the house.' Asked: 'What about when guest and host are not distinguished?' The Chan master said: 'No cheering in the Shuanglu (a board game) game.' Asked: 'What about after they are distinguished?' The Chan master said: 'The dice have not yet been thrown.'
Fulongshan Chanshi of Tanzhou (First Generation): A monk asked: 'What about when the long river is churned into ghee, and the great earth is transformed into gold?' The Chan master said: 'Long arms, short sleeves.' Asked: 'What about when one recognizes things as they arise?' The Chan master said: 'A peony in the snow.' Asked: 'What is Zushi Xilai Yi (Bodhidharma's intention in coming from the West)?' The Chan master said: 'How can you be so insensitive?'
Baiyun Shanzang Chanshi of Jingzhao: A monk asked: 'What is the deep place of the abbot?' The Chan master said: 'A short man crossing a deep stream.' Asked: 'What about when barefoot?' The Chan master said: 'Why not take them off?' Asked: 'What is it that no dharma is born?' The Chan master said: 'Ten thousand kinds of differences.' Asked: 'What is it that no dharma is extinguished?' The Chan master said: 'Horizontal and vertical, filling the eyes.'
Fulongshan Chanshi (Second Generation): A monk asked: 'What about when one recognizes things as they arise?' The Chan master said: 'How tall do you say the gate tower of Xingguo Temple is?' Asked: 'What about when a son does not speak of his father's merits?' The Chan master said: 'Sheli (disciple), please lower your voice.'
Longjunshan Chanshi of Shanfu: A monk asked: 'What is a person who does not know good and evil?' The Chan master said: 'Even a thousand sages cannot approach.'
得。曰此人還知有向上事也無。師曰。不知。曰為甚麼不知。師曰。不識善惡說甚麼向上事。曰畢竟如何。師曰。不見道犴𤞞。問如何是佛向上人。師曰。不帶容。問凡有展拓盡落。今時不展拓時如何。師曰。不展不展。曰畢竟如何。師曰。不拓不拓。
伏龍山和尚(第三世)
僧問。行盡千山路玄機事若何。師曰。鳥道不曾棲。問既是師為甚卻無位次。師曰。古今排不出。三際豈能安。曰恁么則某甲隨手去也。師曰。春風吹柳絮。往復幾時休。問如何是真際。師曰。曠劫無異。不存階級。
九峰虔禪師法嗣
新羅國清院禪師
僧問。奔馬爭毬誰是得者。師曰。誰是不得者。曰恁么則不在爭也。師曰。直得不爭。亦有過在。曰如何免得此過。師曰。要且不曾失。曰不失處如何鍛鍊。師曰。兩手捧不起。
洪州泐潭神黨禪師
僧問。四威儀中如何辨主。師曰。正遇寶峰不脫鞋。問如何是佛法大意。師曰。虛空駕鐵船。岳頂浪滔天。
袁州南源行修慧觀禪師(亦曰光睦)
僧問。如何是南源境。師曰。幾處峰巒猿鳥叫。一帶平川遊子迷。問如何是南源深深處。師曰。眾人皆見。曰恁么則淺也。師曰。也是兩頭搖。問有口談不得。無心未見伊時如何。師曰。古洞有
【現代漢語翻譯】 得。（僧人）問：『這個人還知道有更深層次的修行嗎？』師父說：『不知道。』（僧人）問：『為什麼不知道？』師父說：『不辨善惡，說什麼更深層次的修行？』（僧人）問：『究竟如何？』師父說：『沒聽過犴𤞞（一種猛獸）嗎？』（僧人）問：『什麼是佛向上人？』師父說：『不帶容（不落入任何形式）。』（僧人）問：『凡所有展開和拓展都已落入（世俗），現在不展開不拓展時如何？』師父說：『不展不展。』（僧人）問：『究竟如何？』師父說：『不拓不拓。』
伏龍山和尚（第三世）
僧人問：『走遍千山萬水，玄機之事如何？』師父說：『鳥道不曾棲（沒有停留之處）。』（僧人）問：『既然是師父，為什麼卻沒有位次？』師父說：『古今都無法安排，過去、現在、未來都無法安頓。』（僧人）問：『這樣說來，我就隨手而去了。』師父說：『春風吹柳絮，往復何時休？』（僧人）問：『什麼是真際？』師父說：『曠劫（極長的時間）無異，不存階級。』
九峰虔禪師法嗣
新羅國清院禪師
僧人問：『奔馬爭球，誰是得勝者？』師父說：『誰是沒有得勝者？』（僧人）問：『這樣說來，不在於爭奪了。』師父說：『即使直到了不爭，也有過失存在。』（僧人）問：『如何免除這個過失？』師父說：『要而言之，不曾失去。』（僧人）問：『不失之處如何鍛鍊？』師父說：『兩手捧不起。』
洪州泐潭神黨禪師
僧人問：『在行住坐臥四威儀中，如何辨別主宰？』師父說：『正遇到寶峰（山峰名）也不脫鞋。』（僧人）問：『如何是佛法大意？』師父說：『虛空駕鐵船，岳頂浪滔天。』
袁州南源行修慧觀禪師（也叫光睦）
僧人問：『如何是南源境？』師父說：『幾處峰巒猿鳥叫，一帶平川遊子迷。』（僧人）問：『如何是南源深深處？』師父說：『眾人皆見。』（僧人）問：『這樣說來，就淺顯了。』師父說：『也是兩頭搖（落入兩邊）。』（僧人）問：『有口談不得，無心未見伊時如何？』師父說：『古洞有（玄機）。』
【English Translation】 （A monk）asked, 'Does this person still know about upward matters?' The master said, 'I don't know.' (The monk) asked, 'Why don't you know?' The master said, 'Without distinguishing good from evil, what upward matters are there to speak of?' (The monk) asked, 'What is it ultimately like?' The master said, 'Haven't you heard of the 犴𤞞 (hàn xù, a fierce beast)?' (The monk) asked, 'What is a Buddha-ward person?' The master said, 'Doesn't carry a form (doesn't fall into any form).' (The monk) asked, 'All that is unfolded and expanded has fallen (into the mundane). Now, when it is not unfolded or expanded, what is it like?' The master said, 'Not unfolded, not unfolded.' (The monk) asked, 'What is it ultimately like?' The master said, 'Not expanded, not expanded.'
Monk Fulong Mountain (Third Generation)
A monk asked, 'Having traveled through thousands of mountains, what about the matter of profound secrets?' The master said, 'The bird path has never been dwelled upon (no place to stop).' (The monk) asked, 'Since you are the master, why is there no position?' The master said, 'It cannot be arranged in ancient or modern times; how can the three times (past, present, future) be settled?' (The monk) asked, 'In that case, I will leave it as it is.' The master said, 'The spring breeze blows willow catkins; when will the back and forth end?' (The monk) asked, 'What is true reality?' The master said, 'Vast eons (extremely long time) are no different; there are no levels.'
Dharma Successor of Zen Master Qian of Jiufeng
Zen Master of Cheongwon Temple in Silla (ancient Korean kingdom)
A monk asked, 'In the horse race for the ball, who is the winner?' The master said, 'Who is the non-winner?' (The monk) asked, 'In that case, it is not about competing.' The master said, 'Even if you reach non-contention, there is still fault.' (The monk) asked, 'How can this fault be avoided?' The master said, 'In short, it has never been lost.' (The monk) asked, 'How is the place of non-loss cultivated?' The master said, 'Cannot be lifted with both hands.'
Zen Master Shendang of Letan Temple in Hongzhou
A monk asked, 'How to distinguish the master in the four dignities of walking, standing, sitting, and lying?' The master said, 'Even when encountering Treasure Peak (mountain name), one does not take off one's shoes.' (The monk) asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'An iron boat sails in the void; waves surge on the mountain peak.'
Zen Master Xingxiu Huiguan of Nanyuan in Yuanzhou (also called Guangmu)
A monk asked, 'What is the realm of Nanyuan?' The master said, 'In several peaks and valleys, monkeys and birds cry; a traveler is lost in a stretch of plains.' (The monk) asked, 'What is the deepest place of Nanyuan?' The master said, 'Everyone sees it.' (The monk) asked, 'In that case, it is shallow.' The master said, 'It is also swaying between two ends (falling into duality).' (The monk) asked, 'When it cannot be spoken with the mouth and has not been seen without the mind, what is it like?' The master said, 'The ancient cave has (mystery).'
龍吟不出。巖前木馬喊無形。
泐潭明禪師
一日下到客位。眾請。師歸方丈。師曰。道得即去。時牟和尚對曰。大眾請師乃上法堂。僧問。非思量處。識情難測時如何。師曰。我不欲違古人。曰不違古人意作么生。師曰。也合消得汝三拜。僧問。碓搗磨磨不得忘卻此意如何。師曰。虎口裡活雀兒。問定慧不生時如何。師曰。鐵牛草上臥。昏昏不舉頭。問如何是道者。師曰。毛𣯶𣯶地。曰如何是道者家風。師曰。佛殿前逢尊者。問如何是和尚終日事。師曰。缽盂里無折筋。曰如何是沙門日用事。師曰。轟轟不借萬人機。
吉州禾山禪師
僧問。如何是祖師西來意。師曰。杉樹子。問文殊以何為師。師曰。風箏有韻真堪聽。聽得由來曲不成。
泐潭延茂禪師
僧問。如何是古佛心。師曰。終不道土木瓦礫是。問日落西山去。林中事若何。師曰。庭前花盛發。室內不知春。問如何是閉門造車。師曰。失卻斑貓兒。曰如何是出門合轍。師曰。坐地到長安。問如何是和尚正主。師曰。畫鼓連槌響。耳畔不聞聲。
洪州鳳棲同安院常察禪師
僧問。如何是鳳棲家風。師曰。鳳棲無家風。曰既是鳳棲。為甚麼無家風。師曰。不迎賓不待客。曰恁么則四海蔘尋當爲何事。師曰。盤
饤自有旁人施。問如何是鳳棲境。師曰。千峰連岳秀。萬嶂不知春。曰如何是境中人。師曰。孤巖倚石坐。不下白雲心。問祖意教意是同是別。師曰。鐵狗吠石牛。幻人看月色。問如何是披毛戴角底人。師曰。蓑衣箬笠賣黃金。幾個相逢不解喚。問學人未曉時。機乞師指示。師曰。參差松竹煙籠薄。重疊峰巒月上遲。僧擬進語。師曰。劍甲未施。賊身已露。僧曰何也。師曰。精陽不剪霜前竹。水墨徒夸海上龍。僧繞禪床而出。師曰。閉目食蝸牛。一場酸澀苦。問返本還源時如何。師曰。蟭蟟雖脫殼。不免抱寒枝。問如何是猛利底人。師曰。石牛步步吼深潭。紙馬聲聲火中叫。新到持錫繞師三匝。振錫一下曰。凡聖不到處請師道。師鳴指三下。僧曰。同安今日嚇得忘前失后。師曰。阇黎發足何處。僧珍重便出。師曰。五湖衲子一錫禪人。未到同安不妨疑著。僧回首曰。遠聞不如近見。師曰。貪他一杯酒。失卻滿船魚。問如何是大沒慚愧底人。師曰。老僧見作這業次。問如何是祖師西來意。師曰。犀因玩月紋生角。像被雷驚花入牙。問如何是向去底人。師曰。寒蟬抱枯木。泣盡不回頭。曰如何是卻來底人。師曰。火里蘆花秀。逢春恰似秋。曰如何是不來不去底人。師曰。石羊遇石虎。相看早晚休。座主問。三乘十二分教某
【現代漢語翻譯】 饤自有旁人施。（食物自然有旁人佈施。） 問：如何是鳳棲境？（請問什麼是鳳凰棲息的境界？） 師曰：千峰連岳秀，萬嶂不知春。（禪師說：千座山峰連線山嶽，秀麗無比，重重山巒之中，不知春天的到來。） 曰：如何是境中人？（問：什麼是這境界中的人呢？） 師曰：孤巖倚石坐，不下白雲心。（禪師說：獨自在巖石上依靠石頭而坐，心中沒有放下白雲的念頭。） 問：祖意教意是同是別？（問：祖師的意旨和教義是相同還是不同？） 師曰：鐵狗吠石牛，幻人看月色。（禪師說：鐵狗對著石牛吠叫，虛幻的人在觀賞月色。） 問：如何是披毛戴角底人？（問：什麼是披著毛、戴著角的人？） 師曰：蓑衣箬笠賣黃金，幾個相逢不解喚。（禪師說：穿著蓑衣、戴著斗笠卻在賣黃金，很少有人相逢卻不知道呼喚。） 問：學人未曉時，機乞師指示。（問：學人還不明白的時候，懇請禪師指示。） 師曰：參差松竹煙籠薄，重疊峰巒月上遲。（禪師說：高低不齊的松樹和竹子被淡淡的煙霧籠罩，重重疊疊的山峰上，月亮升起得很晚。） 僧擬進語，師曰：劍甲未施，賊身已露。（僧人想要進一步說話，禪師說：劍和盔甲還沒施展，盜賊的身體已經暴露了。） 僧曰：何也？（僧人問：為什麼這樣說？） 師曰：精陽不剪霜前竹，水墨徒夸海上龍。（禪師說：精純的陽氣沒有剪除霜前的竹子，水墨畫徒勞地誇耀海上的龍。） 僧繞禪床而出，師曰：閉目食蝸牛，一場酸澀苦。（僧人繞著禪床走出去，禪師說：閉著眼睛吃蝸牛，只是一場酸澀的苦味。） 問：返本還源時如何？（問：返回根本、回到源頭的時候怎麼樣？） 師曰：蟭蟟雖脫殼，不免抱寒枝。（禪師說：蟭蟟鳥雖然脫去了外殼，但免不了抱著寒冷的樹枝。） 問：如何是猛利底人？（問：什麼是勇猛精進的人？） 師曰：石牛步步吼深潭，紙馬聲聲火中叫。（禪師說：石牛每走一步都在深潭中吼叫，紙馬一聲聲地在火中鳴叫。） 新到持錫繞師三匝，振錫一下曰：凡聖不到處請師道。（新來的僧人拿著錫杖繞禪師三圈，搖了一下錫杖說：請禪師說說凡聖都無法到達的地方。） 師鳴指三下。（禪師彈了三下手指。） 僧曰：同安今日嚇得忘前失后。（僧人說：同安今天被嚇得忘記了前面，失去了後面。） 師曰：阇黎發足何處？（禪師說：法師從哪裡出發？） 僧珍重便出。（僧人珍重地行禮后就出去了。） 師曰：五湖衲子一錫禪人，未到同安不妨疑著。（禪師說：五湖的僧人和拿著錫杖的禪人，沒到同安之前不妨先懷疑一下。） 僧回首曰：遠聞不如近見。（僧人回頭說：遠道聽聞不如親眼所見。） 師曰：貪他一杯酒，失卻滿船魚。（禪師說：貪圖一杯酒，卻失去了滿船的魚。） 問：如何是大沒慚愧底人？（問：什麼是最沒有慚愧心的人？） 師曰：老僧見作這業次。（禪師說：老僧我正在做這樣的事情。） 問：如何是祖師西來意？（問：什麼是祖師西來的意旨？） 師曰：犀因玩月紋生角，像被雷驚花入牙。（禪師說：犀牛因為玩賞月亮，紋路長到了角上，大象被雷聲驚嚇，花紋進入了牙齒。） 問：如何是向去底人？（問：什麼是離去的人？） 師曰：寒蟬抱枯木，泣盡不回頭。（禪師說：寒蟬抱著枯木，哭盡了也不回頭。） 曰：如何是卻來底人？（問：什麼是回來的人？） 師曰：火里蘆花秀，逢春恰似秋。（禪師說：火中的蘆花開放，遇到春天卻像秋天一樣。） 曰：如何是不來不去底人？（問：什麼是不來不去的人？） 師曰：石羊遇石虎，相看早晚休。（禪師說：石羊遇到石虎，互相看著，遲早會停止。） 座主問：三乘十二分教某（座主問：三乘十二分教，我……）
【English Translation】 The offerings are naturally provided by others. Question: What is the realm where the Phoenix dwells? (Fengqi Jing) The Master said: Thousands of peaks connect to the mountains, showing their beauty; ten thousand ranges do not know spring. Question: What is the person within this realm? The Master said: Alone, leaning against a rock, sitting, without letting go of the mind of white clouds. Question: Are the Patriarch's intention and the teachings the same or different? The Master said: An iron dog barks at a stone ox; an illusory person watches the moonlight. Question: What is a person who wears fur and horns? The Master said: Wearing a raincoat and bamboo hat, selling gold; few meet and do not know how to call out. Question: When the student does not understand, I beg the Master for guidance. The Master said: Uneven pines and bamboos are thinly shrouded in mist; overlapping peaks and ridges, the moon rises late. The monk intended to speak further, but the Master said: The sword and armor have not been deployed, yet the thief's body is already exposed. The monk said: Why? The Master said: The pure Yang is not cut before the frost on the bamboo; ink paintings vainly boast of the dragon on the sea. The monk circled the meditation bed and left. The Master said: Eating a snail with closed eyes is a sour and bitter experience. Question: What is it like when returning to the root and source? The Master said: Although the tiny bird sheds its shell, it cannot avoid embracing a cold branch. Question: What is a fiercely diligent person? The Master said: A stone ox roars step by step in a deep pool; a paper horse cries out in the fire. A newly arrived monk, holding a staff, circled the Master three times, shook the staff once, and said: Please, Master, speak of the place where neither the mundane nor the sacred can reach. The Master snapped his fingers three times. The monk said: Today, Tong'an (name of the master) is so frightened that he forgets the past and loses the future. The Master said: Where did the Dharma Master set out from? The monk respectfully bowed and left. The Master said: Monks from the Five Lakes and Zen practitioners with a staff, before arriving at Tong'an, might as well be suspicious. The monk turned his head and said: Hearing from afar is not as good as seeing up close. The Master said: Greedy for a cup of wine, one loses a boat full of fish. Question: What is a person who is utterly without shame? The Master said: This old monk is seeing this kind of karma being created. Question: What is the meaning of the Patriarch's coming from the West? The Master said: The rhinoceros grows patterns on its horn from admiring the moon; the elephant's tusks are marked by flowers from being startled by thunder. Question: What is a person who is leaving? The Master said: A cicada clings to a withered tree, weeping until it has no tears left, without turning back. Question: What is a person who is returning? The Master said: Reed flowers bloom in the fire, resembling autumn when meeting spring. Question: What is a person who neither comes nor goes? The Master said: A stone sheep meets a stone tiger, looking at each other, sooner or later they will rest. The lecturer asked: The Three Vehicles and Twelve Divisions of Teachings, I...
甲粗知。未審和尚說何法示人。師曰。我說一乘法。曰如何是一乘法。師曰。幾般云色出峰頂。一樣泉聲落檻前。曰不問這個。如何是一乘法。師曰。你不妨靈利。玩月次謂僧曰。奇哉奇哉。星明月朗。足可觀瞻。豈異道乎。僧曰。如何是道。師曰。汝試道看。曰彼自無瘡勿傷之也。師曰。負笈攻文。不閑弓矢。問僧。近離何處。曰江西。師曰。江西法道何似此間。曰賴遇問著某甲。若問別人則禍生也。師曰。老僧適來造次。曰某甲不是嬰兒。徒用此啼黃葉。師曰。傷鱉恕龜。殺活由我。問僧。甚處來。曰五臺。師曰。還見文殊么。僧展兩手。師曰展手頗多。文殊誰睹。曰氣急殺人。師曰。不睹雲中雁。焉知沙塞寒。問。遠趨丈室乞師一言。師曰。孫臏門下。徒話鉆龜。曰名不浪得。師曰。喫茶去。僧便珍重。師曰。雖得一場榮。刖卻一雙足。師看經次。有僧來問訊。師曰。古佛今佛皆無別理。曰和尚如何。師打一掌。僧曰。如是如是。師曰。這風顛漢。曰今古皆然。師曰。擬欲降龍。卻逢死虎。曰同安甚生光彩。師曰。守株停舶非汝而誰。曰和尚聻。師曰。胡羊往楚抱屈而歸。師問僧。眼界無光如何得見。曰北斗東轉。南斗西移。師曰。夫子入太廟。曰與么則同安門下。道絕人荒去也。師曰。橫抱嬰孩。擬彰皇簡。
【現代漢語翻譯】 甲（不知名的人）粗略地知道一些。問道：『未審和尚您說什麼法來開示人？』 師（同安禪師）說：『我說一乘法（唯一能使眾生解脫的教法）。』 甲問：『如何是一乘法？』 師說：『幾般云色出峰頂，一樣泉聲落檻前（雲彩的顏色千變萬化從山峰頂上涌出，一樣的泉水聲音從欄桿前流過）。』 甲說：『我不問這個，如何是一乘法？』 師說：『你不妨靈利（你倒是挺聰明的）。』 （同安禪師）賞月時對僧人說：『奇哉奇哉，星明月朗，足可觀瞻，豈異道乎（真是奇妙啊，星星明亮，月亮皎潔，完全可以觀賞，這難道不是道嗎）？』 僧人問：『如何是道？』 師說：『你試道看（你試著說說道看）。』 僧人說：『彼自無瘡勿傷之也（他自己沒有瘡，就不要去傷害他）。』 師說：『負笈攻文，不閑弓矢（揹著書箱學習文章，不熟悉弓箭）。』 （同安禪師）問僧人：『近離何處（最近從哪裡來）？』 僧人說：『江西。』 師說：『江西法道何似此間（江西的佛法修行風氣和這裡比怎麼樣）？』 僧人說：『賴遇問著某甲（幸虧您問的是我），若問別人則禍生也（如果問別人，恐怕要惹禍）。』 師說：『老僧適來造次（老衲剛才冒昧了）。』 僧人說：『某甲不是嬰兒，徒用此啼黃葉（我不是嬰兒，不要用黃葉來哄我）。』 師說：『傷鱉恕龜，殺活由我（傷害了鱉，就饒恕了龜，殺與活都由我決定）。』 （同安禪師）問僧人：『甚處來（從哪裡來）？』 僧人說：『五臺（五臺山）。』 師說：『還見文殊么（還見到文殊菩薩（象徵智慧的菩薩）了嗎）？』 僧人展開雙手。 師說：『展手頗多，文殊誰睹（展開雙手的人很多，誰真正見到了文殊菩薩）？』 僧人說：『氣急殺人（真是讓人著急）！』 師說：『不睹雲中雁，焉知沙塞寒（不看到雲中的大雁，怎麼知道邊塞的寒冷）？』 （有僧人）問：『遠趨丈室乞師一言（遠道而來，想請您開示一句）』。 師說：『孫臏門下，徒話鉆龜（孫臏的門下，只會空談占卜）。』 僧人說：『名不浪得（您的名聲不是白來的）。』 師說：『喫茶去（去喝茶吧）。』 僧人便珍重（告辭）。 師說：『雖得一場榮，刖卻一雙足（雖然得到了一場榮華，卻失去了雙腳）。』 （同安禪師）看經時，有僧人來問訊。 師說：『古佛今佛皆無別理（過去的佛和現在的佛，道理都是一樣的）。』 僧人問：『和尚如何（和尚您怎麼樣）？』 師打了他一掌。 僧人說：『如是如是（是這樣，是這樣）。』 師說：『這風顛漢（這個瘋癲的人）。』 僧人說：『今古皆然（自古以來都是這樣）。』 師說：『擬欲降龍，卻逢死虎（想要降龍，卻遇到了死老虎）。』 僧人說：『同安甚生光彩（同安禪師您真是光彩照人）。』 師說：『守株停舶非汝而誰（像你這樣守株待兔的人還有誰）？』 僧人問：『和尚聻（和尚您怎麼樣）？』 師說：『胡羊往楚抱屈而歸（胡地的羊到楚國去，結果含冤而歸）。』 師問僧人：『眼界無光如何得見（如果眼界沒有光明，怎麼能看見）？』 僧人說：『北斗東轉，南斗西移（北斗星向東轉，南斗星向西移）。』 師說：『夫子入太廟（孔子進入太廟）。』 僧人說：『與么則同安門下，道絕人荒去也（這樣說來，同安禪師門下，道就要斷絕，人就要荒廢了）。』 師說：『橫抱嬰孩，擬彰皇簡（橫抱著嬰兒，想要彰顯皇家的恩典）。』
【English Translation】 A (an unknown person) roughly knew something. He asked: 'I don't know what Dharma (teachings) the venerable monk is speaking to enlighten people?' The Master (Chan Master Tong'an) said: 'I speak of the One Vehicle Dharma (the only teaching that can liberate all beings).' A asked: 'What is the One Vehicle Dharma?' The Master said: 'Several kinds of cloud colors emerge from the peak, the same sound of the spring falls in front of the railing (the colors of the clouds change in thousands of ways, emerging from the top of the mountain, the same sound of the spring water flows from the front of the railing).' A said: 'I'm not asking about this, what is the One Vehicle Dharma?' The Master said: 'You might as well be clever (you are quite clever).' When (Chan Master Tong'an) was admiring the moon, he said to the monk: 'Wonderful, wonderful, the stars are bright and the moon is clear, enough to watch, isn't this the Dao (the Way)?' The monk asked: 'What is the Dao?' The Master said: 'You try to say it (you try to say it).' The monk said: 'Do not harm him if he has no wound (do not harm him if he has no wound).' The Master said: 'Carrying books to study literature, not familiar with bows and arrows (carrying books to study literature, not familiar with bows and arrows).' (Chan Master Tong'an) asked the monk: 'Where did you come from recently?' The monk said: 'Jiangxi.' The Master said: 'How is the Dharma practice in Jiangxi compared to here?' The monk said: 'Fortunately, you asked me (fortunately, you asked me), if you ask someone else, disaster will happen (if you ask someone else, I'm afraid it will cause trouble).' The Master said: 'This old monk was abrupt just now.' The monk said: 'I am not a baby, it is useless to use this to cry for yellow leaves (I am not a baby, don't use yellow leaves to coax me).' The Master said: 'Spare the turtle for hurting the turtle, killing and living is up to me (spare the turtle for hurting the turtle, killing and living is up to me).' (Chan Master Tong'an) asked the monk: 'Where did you come from?' The monk said: 'Wutai (Mount Wutai).' The Master said: 'Have you seen Manjusri (Bodhisattva Manjusri (symbolizing wisdom))?' The monk spread out his hands. The Master said: 'There are many who spread their hands, who has really seen Manjusri (there are many who spread their hands, who has really seen Bodhisattva Manjusri)?' The monk said: 'It's killing people with anxiety!' The Master said: 'If you don't see the geese in the clouds, how do you know the cold of the desert (if you don't see the geese in the clouds, how do you know the cold of the desert)?' (A monk) asked: 'I have come from afar to ask the Master for a word.' The Master said: 'Under Sun Bin's door, only talking about divination (under Sun Bin's door, only talking about divination).' The monk said: 'The name is not in vain (your reputation is not in vain).' The Master said: 'Go have tea.' The monk then took his leave. The Master said: 'Although you get a glory, you cut off a pair of feet (although you get a glory, you lose your feet).' When (Chan Master Tong'an) was reading the scriptures, a monk came to pay his respects. The Master said: 'The ancient Buddhas and the present Buddhas have no different principles (the ancient Buddhas and the present Buddhas have the same principles).' The monk asked: 'How is the venerable monk?' The Master slapped him. The monk said: 'So it is, so it is (so it is, so it is).' The Master said: 'This crazy man.' The monk said: 'It has always been like this since ancient times.' The Master said: 'Intending to subdue the dragon, but encountering a dead tiger (intending to subdue the dragon, but encountering a dead tiger).' The monk said: 'Tong'an is very radiant (Chan Master Tong'an, you are really radiant).' The Master said: 'Who else is like you, waiting for a rabbit by a stump (who else is like you, waiting for a rabbit by a stump)?' The monk asked: 'How is the venerable monk?' The Master said: 'A Hu sheep went to Chu and returned with grievances (a Hu sheep went to Chu and returned with grievances).' The Master asked the monk: 'How can you see if your eyes have no light?' The monk said: 'The Big Dipper turns east, and the Southern Dipper moves west (the Big Dipper turns east, and the Southern Dipper moves west).' The Master said: 'Confucius enters the Grand Temple.' The monk said: 'If so, then under Tong'an's door, the Dao will be cut off and people will be desolate (if so, then under Chan Master Tong'an's door, the Dao will be cut off and people will be desolate).' The Master said: 'Holding a baby horizontally, intending to show the imperial grace (holding a baby horizontally, intending to show the imperial grace).'
師聞鵲聲。謂眾曰。喜鵲鳴寒檜。心印是渠傳。僧出問曰。何別。師曰。眾中有人在。曰同安門下。道絕人荒。師曰。胡人飲乳返怪良醫。曰休休。師曰。老鶴入枯池。不見魚軌跡。
洪州泐潭匡悟禪師
僧問。如何是直截一路。師曰恰好訊息。曰還通向上事也無。師曰。魚從下過。問幽關未度。資訊不通時如何。師曰。客路如天遠。侯門似海深。問香菸馥郁大張法筵。從上宗乘如何舉唱。師曰。莫錯舉似人。曰恁么則總應如是。師曰。還是沒交涉。問六葉芬芳。師傳何葉。師曰。六葉不相續。花開果不成。曰豈無今日事。師曰。若是今日即有。曰今日事如何。師曰。葉葉連枝秀。花開處處芳。
吉州禾山無殷禪師
福州吳氏子。七歲從雪峰出家。依年受具。謁九峰。峰問。汝遠遠而來。睴睴(音袞)隨眾。見何境界而可修行。由何徑路而能出離。師曰。重昏廓辟。盲者自盲。峰乃許入室。后住禾山。學徒濟濟。諸方降款。江南李氏召而問曰。和尚何處來。師曰。禾山來。曰山在甚麼處。師曰。人來朝鳳闕。山嶽不曾移。國主重之。命居楊州祥光院。復乞入山。以翠巖而棲止焉。時上藍亦虛其室。命師來往闡化。號澄源禪師。僧問。學人乍入叢林。乞師指示。師曰。于汝不惜。問仰山插鍬意
【現代漢語翻譯】 現代漢語譯本 禪師聽到喜鵲的叫聲，對眾人說：『喜鵲在寒冷的檜樹上鳴叫，這心印（xin yin，指以心傳心的禪宗真諦）就是它傳達的。』有僧人出來問道：『有什麼區別呢？』禪師說：『大眾中有人在。』僧人說：『如同同安（Tong'an，地名）門下，道絕人荒。』禪師說：『胡人喝奶長大，反而責怪良醫。』僧人說：『休休（xiu xiu，算了算了）。』禪師說：『老鶴進入枯竭的池塘，不見魚的軌跡。』
洪州泐潭匡悟禪師（Hongzhou Letan Kuangwu Chanshi）
有僧人問道：『如何是直截了當的一條路？』禪師說：『恰好是訊息。』僧人說：『還通向上面的事嗎？』禪師說：『魚從下面遊過。』僧人問：『幽深關隘尚未度過，資訊不通的時候如何？』禪師說：『客路像天一樣遙遠，侯門像海一樣深邃。』僧人問：『香菸馥郁，大擺法筵，從上的宗乘如何宣揚？』禪師說：『不要錯誤地告訴別人。』僧人說：『那麼就應該總是這樣。』禪師說：『還是沒有關係。』僧人問：『六葉芬芳，禪師傳的是哪一葉？』禪師說：『六葉不相續，花開果不成。』僧人說：『難道沒有今天的事嗎？』禪師說：『如果是今天，那就有了。』僧人說：『今天的事如何？』禪師說：『葉葉連枝秀，花開處處芳。』
吉州禾山無殷禪師（Jizhou Heshan Wuyin Chanshi）
福州吳氏的兒子，七歲時跟隨雪峰（Xuefeng，禪師名號）出家，按年齡受具足戒。拜訪九峰（Jiufeng，禪師名號），九峰問：『你遠遠地來，昏昏沉沉地跟隨大眾，見到什麼境界可以修行？由什麼路徑可以出離？』禪師說：『重重昏暗廓然開闢，盲人自己盲目。』九峰於是允許他進入內室。後來住在禾山（Heshan，地名），學徒眾多，各方都來歸順。江南李氏（Jiangnan Li Shi，指江南地區的統治者）召見他問道：『和尚從哪裡來？』禪師說：『禾山來。』（李氏）問：『山在什麼地方？』禪師說：『人來朝拜皇宮，山嶽不曾移動。』國主很器重他，命他住在揚州祥光院（Yangzhou Xiangguang Yuan，寺院名）。（禪師）又請求入山，在翠巖（Cuiyan，地名）居住。當時上藍（Shanglan，寺院名）也空出房間，命禪師來往宣揚教化，號稱澄源禪師（Chengyuan Chanshi）。有僧人問：『學人剛入叢林，乞求禪師指示。』禪師說：『對於你不吝惜。』問仰山（Yangshan，地名）插鍬的用意。
【English Translation】 English version The Master heard the sound of a magpie. He said to the assembly, 'The magpie chirps on the cold cypress. The mind-seal (xin yin, the Chan truth transmitted mind-to-mind) is what it conveys.' A monk came out and asked, 'What is the difference?' The Master said, 'There is someone in the assembly.' The monk said, 'Like those under Tong'an (Tong'an, place name), the Way is cut off and people are desolate.' The Master said, 'A barbarian who drinks milk turns around and blames the good doctor.' The monk said, 'Enough, enough (xiu xiu, let it be, let it be).' The Master said, 'An old crane enters a dried-up pond, not seeing any trace of fish.'
Chan Master Kuangwu of Letan in Hongzhou (Hongzhou Letan Kuangwu Chanshi)
A monk asked, 'What is the direct path?' The Master said, 'It's just the right news.' The monk said, 'Does it also lead upwards?' The Master said, 'The fish swim from below.' The monk asked, 'When the secluded pass has not been crossed and information does not get through, what then?' The Master said, 'The traveler's road is as far as the sky, the noble's gate is as deep as the sea.' The monk asked, 'Incense is rich and the Dharma banquet is widely spread. How is the supreme teaching proclaimed?' The Master said, 'Don't mistakenly tell others.' The monk said, 'Then everything should be like this.' The Master said, 'It's still irrelevant.' The monk asked, 'The six leaves are fragrant. Which leaf does the Master transmit?' The Master said, 'The six leaves do not continue each other; when the flower blooms, the fruit does not form.' The monk said, 'Is there nothing for today?' The Master said, 'If it is today, then there is.' The monk said, 'What about today?' The Master said, 'Each leaf is connected to the branch, and flowers bloom everywhere.'
Chan Master Wuyin of Heshan in Jizhou (Jizhou Heshan Wuyin Chanshi)
A son of the Wu family of Fuzhou, he left home at the age of seven, following Xuefeng (Xuefeng, a Chan master's name), and received the full precepts according to his age. He visited Jiufeng (Jiufeng, a Chan master's name). Jiufeng asked, 'You have come from afar, drowsily following the crowd. What realm do you see that can be cultivated? By what path can you be liberated?' The Master said, 'The heavy darkness is widely opened, the blind are blind themselves.' Jiufeng then allowed him to enter the inner chamber. Later, he lived at Heshan (Heshan, place name), and many students came, and all sides submitted. Li of Jiangnan (Jiangnan Li Shi, referring to the ruler of the Jiangnan region) summoned him and asked, 'Where does the monk come from?' The Master said, 'From Heshan.' (Li) asked, 'Where is the mountain?' The Master said, 'People come to pay homage to the imperial palace, but the mountains have never moved.' The ruler valued him greatly and ordered him to live in Xiangguang Monastery in Yangzhou (Yangzhou Xiangguang Yuan, monastery name). (The Master) again requested to enter the mountain and resided at Cuiyan (Cuiyan, place name). At that time, Shanglan (Shanglan, monastery name) also vacated its room, ordering the Master to come and go to propagate the teachings, and he was called Chan Master Chengyuan (Chengyuan Chanshi). A monk asked, 'A student has just entered the monastery. I beg the Master to instruct me.' The Master said, 'I will not be stingy with you.' Asked about the meaning of Yangshan (Yangshan, place name) planting a hoe.
旨如何。師曰。汝問我。曰玄沙踏倒鍬又作么生。師曰。我問汝。曰未辯其宗。如何體悉。師曰。頭大尾尖。問咫尺之間。為甚麼不睹師顏。師曰。且與阇黎道一半。曰為甚麼不全道。師曰。盡法無民。曰不怕無民請師盡法。師曰。推倒禾山也。問習學謂之聞。絕學謂之鄰。過此二者。謂之真過。如何是真過。師曰。禾山解打鼓。曰如何是真諦。師曰。禾山解打鼓。問即心即佛則不問。如何是非心非佛。師曰。禾山解打鼓。曰如何是向上事。師曰。禾山解打鼓。問萬法齊興時如何。師曰。禾山解打鼓。問如何是古佛心。師曰。世界崩陷。曰為甚如此。師曰。寧無我身。問尊者撥眉擊目。視育王時如何。師曰。即今也恁么。曰學人如何領會。師曰。莫非摩利支山。問摩尼寶殿有四角。一角常露。如何是露底角。師舉手曰。汝打我。復曰。汝還會么。曰不會。師曰。汝爭解打得我。問如何是西來意。師曰。撲破著。問已在紅爐請師烹煉。師曰。槌下成器。曰恁么則烹煉去也。師曰。池州和尚。問四壁打禾。中間刬草。和尚赴阿那頭。師曰。甚麼處不赴。曰恁么則同於眾去也。師曰。小師弟子。建隆元年二月示微疾。三月二日。辭眾乃曰。後來學者未識禾山。即今識取珍重。言訖而寂。謚法性禪師。
洪州泐潭牟禪師
{ "translations": [ "現代漢語譯本：", "問：什麼是旨（zhi，宗旨，目的）？", "師（禪師）說：你問我。", "問：玄沙（Xuan Sha，人名，禪宗大師）踏倒鍬（qiao，農具）又怎麼樣呢？", "師說：我問你。", "問：未能辨明其宗（zong，宗旨，根本），如何體悉（ti xi，體會領悟）？", "師說：頭大尾尖。", "問：咫尺（zhi chi，很近的距離）之間，為什麼看不見您的顏容？", "師說：暫且與你道一半。", "問：為什麼不全說？", "師說：盡法無民（jin fa wu min，即使宣講全部佛法，也沒有人能完全理解）。", "問：不怕沒有人，請您宣講全部佛法。", "師說：推倒禾山（He Shan，山名，也指代禪師自己）也無妨。", "問：習學（xi xue，學習）稱之為聞（wen，聽聞佛法），絕學（jue xue，斷絕學習）稱之為鄰（lin，接近真理），超越這兩者，稱之為真過（zhen guo，真正的超越），什麼是真過？", "師說：禾山會打鼓。", "問：什麼是真諦（zhen di，真理）？", "師說：禾山會打鼓。", "問：即心即佛（ji xin ji fo，心即是佛）則不問，如何是非心非佛（fei xin fei fo，既不是心也不是佛）？", "師說：禾山會打鼓。", "問：什麼是向上事（xiang shang shi，更高的境界）？", "師說：禾山會打鼓。", "問：萬法齊興（wan fa qi xing，一切事物同時興起）時如何？", "師說：禾山會打鼓。", "問：什麼是古佛心（gu fo xin，古佛之心）？", "師說：世界崩陷。", "問：為什麼這樣說？", "師說：寧無我身（ning wu wo shen，寧願沒有我自身）。", "問：尊者（zun zhe，對僧人的尊稱）撥眉擊目（bo mei ji mu，形容專注的神態），視育王（Yu Wang，人名，阿育王）時如何？", "師說：現在也是這樣。", "問：學人（xue ren，學習的人）如何領會？", "師說：莫非摩利支山（Mo li zhi Shan，山名，也指代一種境界）。", "問：摩尼寶殿（Mo ni Bao Dian，寶殿名）有四角，一角常露（yi jiao chang lu，一個角總是顯露），如何是露底角？", "師舉手說：你打我。", "又說：你領會了嗎？", "答：不會。", "師說：你怎能打得到我？", "問：什麼是西來意（xi lai yi，禪宗的根本宗旨）？", "師說：撲破著（pu po zhe，打破它）。", "問：已在紅爐（hong lu，煉丹爐，比喻考驗）請您烹煉（peng lian，錘鍊）。", "師說：槌下成器（chui xia cheng qi，錘打之下才能成器）。", "問：這樣就去烹煉了。", "師說：池州和尚（Chi Zhou He Shang，指其他僧人）。", "問：四壁打禾（si bi da he，四面墻壁都在打稻穀），中間刬草（chan cao，中間在除草），和尚（he shang，僧人）去哪裡？", "師說：哪裡不去？", "問：這樣就和大家一樣了。", "師說：小師弟子（xiao shi di zi，我的弟子）。", "建隆（Jian Long，年號）元年二月，示微疾（shi wei ji，略微生病）。", "三月二日，辭眾（ci zhong，向眾人告別）說：後來的學者不認識禾山，現在就認識一下，珍重。說完就圓寂了。", "謚號法性禪師（Shi hao Fa Xing Chan Shi，謚號為法性禪師）。", "洪州泐潭牟禪師（Hong Zhou Le Tan Mou Chan Shi，洪州泐潭牟禪師）", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"english_translations": [ "English version:", "Asked: What is the ultimate purpose (zhi, aim, or goal)?", "The Master (Zen Master) said: You ask me.", "Asked: What about Xuansha (Xuan Sha, a name, a Zen master) knocking over the hoe (qiao, a farming tool)?", "The Master said: I ask you.", "Asked: If one cannot discern the fundamental principle (zong, purpose, root), how can one comprehend (ti xi, understand and realize)?", "The Master said: Big head, pointed tail.", "Asked: Within such a short distance (zhi chi, very close), why can't I see your face?", "The Master said: I'll tell you half for now.", "Asked: Why not tell the whole thing?", "The Master said: Exhausting the Dharma leaves no people (jin fa wu min, even if all the Buddha's teachings are preached, no one can fully understand).", "Asked: Not afraid of having no people, please fully preach the Dharma.", "The Master said: Knocking down He Mountain (He Shan, mountain name, also referring to the Zen master himself) is no problem.", "Asked: Learning (xi xue, studying) is called hearing (wen, hearing the Dharma), cutting off learning (jue xue, ceasing to learn) is called nearing (lin, approaching the truth), surpassing these two is called true surpassing (zhen guo, true transcendence), what is true surpassing?", "The Master said: He Mountain knows how to beat the drum.", "Asked: What is the ultimate truth (zhen di, the truth)?", "The Master said: He Mountain knows how to beat the drum.", "Asked: 'Mind is Buddha' (ji xin ji fo, mind is Buddha) is not a question, what about 'neither mind nor Buddha' (fei xin fei fo, neither mind nor Buddha)?", "The Master said: He Mountain knows how to beat the drum.", "Asked: What is the matter of upward striving (xiang shang shi, higher realm)?", "The Master said: He Mountain knows how to beat the drum.", "Asked: What about when all phenomena arise together (wan fa qi xing, all things arise simultaneously)?", "The Master said: He Mountain knows how to beat the drum.", "Asked: What is the ancient Buddha's mind (gu fo xin, the mind of the ancient Buddha)?", "The Master said: The world collapses.", "Asked: Why do you say that?", "The Master said: Rather have no self (ning wu wo shen, rather have no self).", "Asked: How was the Venerable (zun zhe, honorific for monks) moving his eyebrows and blinking his eyes (bo mei ji mu, describing a focused state) when looking at King Yu (Yu Wang, a name, King Ashoka)?", "The Master said: It's like this right now.", "Asked: How should the learner (xue ren, the one who learns) understand?", "The Master said: It's nothing other than Mount Marici (Mo li zhi Shan, mountain name, also referring to a state).", "Asked: The Mani Jewel Hall (Mo ni Bao Dian, name of a hall) has four corners, one corner is always exposed (yi jiao chang lu, one corner is always exposed), what is the exposed corner?", "The Master raised his hand and said: You hit me.", "Then said: Do you understand?", "Answered: No.", "The Master said: How can you hit me?", "Asked: What is the meaning of the Westward Transmission (xi lai yi, the fundamental principle of Zen Buddhism)?", "The Master said: Smash it!", "Asked: Already in the red furnace (hong lu, crucible, metaphor for trial), please refine me (peng lian, temper).", "The Master said: A tool is made under the hammer (chui xia cheng qi, a tool is made under the hammer).", "Asked: Then I will go to be refined.", "The Master said: The monk of Chizhou (Chi Zhou He Shang, referring to other monks).", "Asked: On all four walls, they are threshing rice (si bi da he, threshing rice on all four walls), in the middle, they are weeding (chan cao, weeding in the middle), where is the monk (he shang, monk) going?", "The Master said: Where is he not going?", "Asked: Then he is the same as everyone else.", "The Master said: My junior disciple (xiao shi di zi, my disciple).", "In the second month of the first year of Jianlong (Jian Long, reign title), he showed a slight illness (shi wei ji, showed a slight illness).", "On the second day of the third month, he bid farewell to the assembly (ci zhong, bid farewell to the assembly) and said: Later learners do not recognize He Mountain, recognize it now, cherish it. After speaking, he passed away.", "His posthumous title was Zen Master Faxing (Shi hao Fa Xing Chan Shi, his posthumous title was Zen Master Faxing).", "Zen Master Mou of Letan in Hongzhou (Hong Zhou Le Tan Mou Chan Shi, Zen Master Mou of Letan in Hongzhou)" ] }
僧問。如何是學人著力處。師曰。正是著力處。上堂僧問。百丈卷席意旨如何。師曰。珍重便下座。
涌泉欣禪師法嗣
臺州六通院紹禪師
一日涌泉問。甚麼處去來。師曰。燒畬來。泉曰。火後事作么生。師曰。鐵蛇鉆不入。住后僧問。不出咽喉唇吻事如何。師曰。待汝一钁斸斷巾子山。我亦不向汝道。問南山有一毒蛇。如何近得。師日。非但阇黎。千聖亦近不得人。問承聞。南方有一劍話。如何是一劍。師曰。不當鋒。曰頭落又作么生。師曰。我道不當鋒。有甚麼頭。其人禮謝而去。問父母未生時。那人何處立。師曰。卦兆未興。孫臏失算。問如何是大千頂。師曰。不與眾峰齊。師休夏入天臺山華頂峰。晦跡莫知所終。
云蓋元禪師法嗣
潭州云蓋山志罕禪師
僧問。如何是須彌頂上浪滔天。師曰。文殊正作鬧。曰如何是正位中事。師曰。不向機前展大悲。問如何是那邊人。師曰。鋒前不露影。句后覓無蹤。
新羅國臥龍禪師
僧問。如何是大人相。師曰。紫羅帳里不垂手。曰為甚麼不垂手。師曰。不尊貴。問十二時中如何用心。師曰。猢猻吃毛蟲。問如何是潭中意。師曰。絲綸垂不到。磻溪謾放鉤。曰如何是潭外事。師曰。日裡金烏叫。蟾中玉兔驚
【現代漢語翻譯】 現代漢語譯本 僧人問：『什麼是學人應該著力的地方？』 禪師說：『正是著力的地方。』 上堂時，僧人問：『百丈禪師捲起蓆子的用意是什麼？』 禪師說：『珍重！』 便下座。
涌泉欣禪師的法嗣
臺州六通院紹禪師
一天，涌泉禪師問：『你從哪裡來？』 紹禪師說：『燒荒地回來。』 涌泉禪師問：『火燒之後的事情怎麼樣？』 紹禪師說：『鐵蛇也鉆不進去。』 住持之後，僧人問：『不從咽喉和嘴唇說出的事情怎麼樣？』 紹禪師說：『等你用鋤頭砍斷巾子山，我也不會告訴你。』 僧人問：『南山有一條毒蛇，如何才能靠近它？』 紹禪師說：『不只是你，即使是千聖（指很多聖人）也靠近不了。』 僧人問：『聽說南方有一種劍的話頭，什麼是「一劍」？』 紹禪師說：『不當鋒。』 僧人問：『頭掉了又怎麼樣？』 紹禪師說：『我說不當鋒，有什麼頭？』 那人行禮感謝后離去。 僧人問：『父母未生我時，那個人在哪裡立足？』 紹禪師說：『卦象還沒有出現，孫臏也無法計算。』 僧人問：『如何是大千世界的頂端？』 紹禪師說：『不與眾山峰一樣高。』 紹禪師在夏季休息時進入天臺山華頂峰，隱沒軌跡，不知最終去向。
云蓋元禪師的法嗣
潭州云蓋山志罕禪師
僧人問：『什麼是須彌山頂上浪濤翻滾？』 禪師說：『文殊菩薩正在喧鬧。』 僧人問：『什麼是正位中的事情？』 禪師說：『不在機會到來之前展現大悲心。』 僧人問：『什麼是那邊的人？』 禪師說：『鋒芒之前不露身影，話語之後尋找無軌跡。』
新羅國臥龍禪師
僧人問：『什麼是大人之相？』 禪師說：『在紫羅帳里不垂手。』 僧人問：『為什麼不垂手？』 禪師說：『不尊貴。』 僧人問：『十二時辰中如何用心？』 禪師說：『猢猻吃毛蟲。』 僧人問：『什麼是潭中的意境？』 禪師說：『絲線垂不到，磻溪（指姜太公）白白地放下魚鉤。』 僧人問：『什麼是潭外的事情？』 禪師說：『白天金烏叫，月亮里玉兔驚。』
【English Translation】 English version A monk asked: 'What is the place where a student should exert effort?' The Master said: 'Precisely the place to exert effort.' During an assembly, a monk asked: 'What is the meaning of Baizhang (a Zen master) rolling up the mat?' The Master said: 'Take care!' and then descended from the seat.
Successor of Zen Master Yongquan Xin
Zen Master Shao of Liutong Temple in Taizhou
One day, Yongquan (a Zen master) asked: 'Where have you been?' The Master said: 'Coming back from burning the wasteland.' Yongquan said: 'What happens after the fire?' The Master said: 'An iron snake cannot penetrate it.' After becoming the abbot, a monk asked: 'What about things that are not spoken from the throat or lips?' The Master said: 'When you have chopped Mount Jinzi in half with a hoe, I still won't tell you.' A monk asked: 'There is a poisonous snake on South Mountain. How can one get close to it?' The Master said: 'Not only you, but even a thousand sages cannot get close to it.' A monk asked: 'I have heard that there is a sword koan in the South. What is the 'one sword'?' The Master said: 'Not meeting the blade.' The monk asked: 'What happens when the head falls?' The Master said: 'I said not meeting the blade, what head is there?' That person bowed in gratitude and left. A monk asked: 'Before my parents gave birth to me, where did that person stand?' The Master said: 'Before the trigrams arose, Sun Bin (a strategist) lost his calculations.' A monk asked: 'What is the summit of the great chiliocosm?' The Master said: 'Not the same height as the other peaks.' During the summer retreat, the Master entered Huading Peak of Mount Tiantai, concealing his traces, and no one knew where he ultimately went.
Successor of Zen Master Yungai Yuan
Zen Master Zhihan of Yungai Mountain in Tanzhou
A monk asked: 'What is it like when waves surge to the top of Mount Sumeru (mythical mountain at the center of the world)?' The Master said: 'Manjusri (Bodhisattva of wisdom) is making a ruckus.' The monk asked: 'What is the matter within the correct position?' The Master said: 'Do not display great compassion before the opportunity arises.' A monk asked: 'Who is the person on the other shore?' The Master said: 'Not revealing a shadow before the blade, no trace to be found after the words.'
Zen Master Wolong of Silla (ancient Korean kingdom)
A monk asked: 'What is the mark of a great person?' The Master said: 'Not lowering the hand inside the purple silk curtain.' The monk asked: 'Why not lower the hand?' The Master said: 'Not honorable.' A monk asked: 'How should one use the mind during the twelve periods of the day?' The Master said: 'A monkey eating hairy worms.' A monk asked: 'What is the meaning within the pool?' The Master said: 'The fishing line cannot reach, Jiang Taigong (a legendary figure) idly casts his hook in Panxi.' The monk asked: 'What is the matter outside the pool?' The Master said: 'During the day, the golden crow (sun) cries, in the moon, the jade rabbit is startled.'
。
彭州天臺燈禪師
僧問。古佛向甚麼處去也。師曰。中央甲第高。歲歲出靈苗。問古鏡未磨時如何。師曰。不施功。曰磨后如何。師曰。不照燭。問如何是佛。師曰。紅蓮座上不睹天冠。
谷山藏禪師法嗣
新羅國瑞巖禪師
僧問。黑白兩亡。開佛眼時如何。師曰。恐你守內。問如何是誕生王子。師曰。深宮引不出。曰如何是朝生王子。師曰。宮中不列位。曰如何是末生王子。師曰。處處無標的。不展萬人機。
新羅國百巖禪師
僧問。如何是禪。師曰。古冢不為家。曰如何是道。師曰。徒勞車馬跡。曰如何是教。師曰。貝葉收不盡。
新羅國大嶺禪師
僧問。古人道。祇到潼關便即休。會了便休。未會便休。師曰。祇為迷途中活計。曰離卻迷途。還得其中活計也無。師曰。體即得。當即不得。曰既是體得。為甚麼當不得。師曰。體是甚麼人分上事。曰其中事如何。師曰。不作尊貴。問如何是一切處清凈。師曰。截瓊枝寸寸是寶。析旃檀片片皆香。問如何是用中無礙。師曰。一片白雲繚亂飛。
中雲蓋禪師法嗣
潭州云蓋山證覺景禪師
僧問。國土晏清功歸何處。師曰。銀臺門下不展賀。曰轉功無位時如何。師曰。王家事宛然。曰如
【現代漢語翻譯】 現代漢語譯本：
彭州天臺燈禪師
有僧人問：『古佛往哪裡去了？』 禪師說：『中央甲第高，歲歲出靈苗。』（中央甲第：指京城顯貴之家；靈苗：比喻傑出的人才）問：『古鏡未曾打磨時是什麼樣子？』 禪師說：『不施功。』 問：『打磨之後又是什麼樣子？』 禪師說：『不照燭。』 問：『什麼是佛？』 禪師說：『紅蓮座上不睹天冠。』（天冠：指佛或菩薩頭上的寶冠，這裡指佛的莊嚴相）
谷山藏禪師法嗣
新羅國瑞巖禪師
有僧人問：『黑白兩亡，開啟佛眼時是什麼樣子？』 禪師說：『恐怕你守內。』 問：『什麼是誕生王子？』 禪師說：『深宮引不出。』 問：『什麼是朝生王子？』 禪師說：『宮中不列位。』 問：『什麼是末生王子？』 禪師說：『處處無標的，不展萬人機。』
新羅國百巖禪師
有僧人問：『什麼是禪？』 禪師說：『古冢不為家。』 問：『什麼是道？』 禪師說：『徒勞車馬跡。』 問：『什麼是教？』 禪師說：『貝葉收不盡。』（貝葉：古代用貝多羅樹葉書寫佛經，這裡指佛經）
新羅國大嶺禪師
有僧人問：『古人說：「祇到潼關便即休。」 會了便休，未會便休。』 禪師說：『只為迷途中活計。』 問：『離開迷途，還能得到其中的活計嗎？』 禪師說：『體即得，當即不得。』 問：『既然是體得，為什麼當不得？』 禪師說：『體是什麼人分上的事？』 問：『其中的事如何？』 禪師說：『不作尊貴。』 問：『如何是一切處清凈？』 禪師說：『截瓊枝寸寸是寶，析旃檀片片皆香。』（瓊枝：用玉石製成的樹枝，比喻珍貴；旃檀：一種名貴的香木）問：『如何是用中無礙？』 禪師說：『一片白雲繚亂飛。』
中雲蓋禪師法嗣
潭州云蓋山證覺景禪師
有僧人問：『國土晏清，功歸何處？』 禪師說：『銀臺門下不展賀。』（銀臺門：指朝廷；不展賀：不慶祝）問：『轉功無位時是什麼樣子？』 禪師說：『王家事宛然。』 問：『如
【English Translation】 English version:
Zen Master Deng of Tiantai Mountain in Pengzhou
A monk asked, 'Where did the ancient Buddha go?' The Master said, 'The central mansion is tall, and spiritual seedlings emerge every year.' (Central mansion: refers to the noble families in the capital; spiritual seedlings: a metaphor for outstanding talents) Asked, 'What is the ancient mirror like before it is polished?' The Master said, 'No effort is applied.' Asked, 'What is it like after polishing?' The Master said, 'It does not illuminate.' Asked, 'What is Buddha?' The Master said, 'On the red lotus seat, one does not see the heavenly crown.' (Heavenly crown: refers to the jeweled crown on the head of a Buddha or Bodhisattva, here referring to the solemn appearance of the Buddha)
Successor of Zen Master Zang of Gushan
Zen Master Ruiyan of Silla Kingdom
A monk asked, 'When black and white are both gone, what is it like when the Buddha-eye is opened?' The Master said, 'I fear you are guarding the inner.' Asked, 'What is the newly born prince?' The Master said, 'He cannot be led out of the deep palace.' Asked, 'What is the morning-born prince?' The Master said, 'He is not listed in the palace.' Asked, 'What is the last-born prince?' The Master said, 'Everywhere there is no mark, and he does not display the machinery of ten thousand people.'
Zen Master Baiyan of Silla Kingdom
A monk asked, 'What is Zen?' The Master said, 'An ancient tomb is not a home.' Asked, 'What is the Tao?' The Master said, 'In vain are the traces of carriages and horses.' Asked, 'What is the teaching?' The Master said, 'The palm-leaf scriptures cannot be fully collected.' (Palm-leaf scriptures: ancient Buddhist scriptures written on palm leaves, here referring to Buddhist scriptures)
Zen Master Daling of Silla Kingdom
A monk asked, 'The ancients said, "Just stop at Tongguan." Stop when you understand, stop when you don't understand.' The Master said, 'Only for a living in the midst of delusion.' Asked, 'If one leaves the path of delusion, can one still obtain the living within it?' The Master said, 'The essence can be obtained, but the function cannot.' Asked, 'Since the essence can be obtained, why can't the function be obtained?' The Master said, 'What kind of person's business is the essence?' Asked, 'What about the matter within it?' The Master said, 'Do not act with honor.' Asked, 'What is purity in all places?' The Master said, 'Cut a jade branch, every inch is a treasure; split sandalwood, every piece is fragrant.' (Jade branch: a branch made of jade, a metaphor for preciousness; sandalwood: a precious fragrant wood) Asked, 'What is unobstructedness in use?' The Master said, 'A piece of white cloud flies in confusion.'
Successor of Zen Master Zhongyun Gai
Zen Master Zhengjue Jing of Yungai Mountain in Tanzhou
A monk asked, 'Where does the merit of a peaceful and clear country belong?' The Master said, 'No congratulations are offered under the Silver Terrace Gate.' (Silver Terrace Gate: refers to the imperial court; no congratulations: no celebration) Asked, 'What is it like when merit is transferred without a position?' The Master said, 'The affairs of the royal family are clear.' Asked, 'If'
何是閫外底事。師曰。畫鼓聲終后。將軍不點頭。
吉州禾山師陰禪師
僧問。王子未來登。誰人當治化。師曰。閫外不行邊塞令。將軍自致太平年。曰恁么則治化之功猶不當。師曰。亦有當。曰如何是當。師曰。十方國土盡屬于王。問久久尋源為甚麼不見。師曰。為步數太多。曰恁么則不覓去也。師曰。還同避溺而投火。問如何是佛。師曰。承當者不是好手。
幽州柘溪從實禪師
僧問。如何是道。師曰。箇中無紫皂。曰如何是禪。師曰。不與白雲連。師問僧。作甚麼來。曰親近來。師曰。任你白雲朝岳頂。爭奈青山不展眉。
洛浦安禪師法嗣
蘄州烏牙山彥賓禪師
僧問。未作人身已前。作甚麼來。師曰。三腳石牛坡上走。一枝瑞草目前分。問疋馬單槍直入時如何。師曰。饒你雄信解拈槍。猶較秦王百步在。問久戰沙場為甚麼功名不就。師曰。雙鵰隨箭落。李廣不當名。問百步穿楊中的者誰。師曰。將軍不上便橋。金牙徒勞拈筈。問螮蝀飲雲根時如何。師曰。金輪天子下閻浮。鐵縵頭上金花異。曰正當恁么時如何。師曰。當今不坐靈明殿。畫鼓休停八佾音。
鳳翔府青峰傳楚禪師
涇州人也。一日洛浦問曰。院主去甚麼處來。師曰。掃雪來。浦曰。雪深
【現代漢語翻譯】 現代漢語譯本： 僧問：什麼是閫外之事？（閫外：指將帥在軍營中；事：指軍事行動） 師父說：畫鼓的聲音停止之後，將軍也不點頭。
吉州禾山師陰禪師
僧問：王子還沒有來登基，誰來治理教化？ 師父說：閫外不施行邊塞的法令，將軍自然帶來太平的年景。 僧說：這樣說來，治理教化的功勞還是不合適。 師父說：也有合適的地方。 僧問：如何是合適？ 師父說：十方國土都屬於國王。 僧問：長久地尋找根源為什麼找不到？ 師父說：因為步數太多了。 僧說：這樣說來，就不尋找了。 師父說：這就像爲了躲避溺水而跳入火中。 僧問：什麼是佛？ 師父說：承擔的人不是好手。
幽州柘溪從實禪師
僧問：什麼是道？ 師父說：這裡面沒有紫色和皂色（紫皂：指官服，引申為官場）。 僧問：什麼是禪？ 師父說：不與白雲相連。 師父問僧：做什麼來了？ 僧說：親近您而來。 師父說：任你白雲朝向岳頂，無奈青山依舊不展眉。
洛浦安禪師法嗣
蘄州烏牙山彥賓禪師
僧問：還沒有做人身之前，做什麼來的？ 師父說：三腳石牛在山坡上走，一枝瑞草在眼前分開。 僧問：單人匹馬直入敵陣時如何？ 師父說：饒你雄信（尉遲恭，字雄信）懂得拈槍，還比秦王（李世民）差百步。 僧問：久戰沙場為什麼功名不成就？ 師父說：雙鵰隨著箭落下，李廣（漢朝名將）不當名。 僧問：百步穿楊射中的是誰？ 師父說：將軍不上便橋，金牙（比喻善射者）徒勞地拈弓搭箭。 僧問：彩虹飲雲根時如何？（螮蝀：虹的別稱） 師父說：金輪天子下閻浮（閻浮：指人間），鐵縵頭上金花異。 僧說：正當這個時候如何？ 師父說：當今不坐在靈明殿，畫鼓停止演奏八佾之音。
鳳翔府青峰傳楚禪師
涇州人。一天，洛浦問：院主去什麼地方來？ 師父說：掃雪來。 洛浦說：雪深嗎？
【English Translation】 English version: A monk asked: 'What are the affairs outside the boudoir?' (boudoir: refers to the general's camp; affairs: refers to military actions) The master said: 'After the sound of the painted drum ceases, the general does not nod.'
Zen Master Shiyin of Heshan in Jizhou
A monk asked: 'The prince has not yet ascended the throne, who will govern and civilize?' The master said: 'Outside the boudoir, border decrees are not enforced; the general naturally brings years of peace.' The monk said: 'In that case, the merit of governing and civilizing is still not appropriate.' The master said: 'There are also appropriate aspects.' The monk asked: 'What is appropriate?' The master said: 'The ten directions of the land all belong to the king.' The monk asked: 'Why can't I find the source after searching for a long time?' The master said: 'Because there are too many steps.' The monk said: 'In that case, I won't search anymore.' The master said: 'This is like jumping into the fire to avoid drowning.' The monk asked: 'What is Buddha?' The master said: 'The one who undertakes is not a good hand.'
Zen Master Congshi of Zhexi in Youzhou
A monk asked: 'What is the Dao?' The master said: 'There are no purple or black robes in it.' (purple and black robes: refers to official uniforms, extended to mean the officialdom) The monk asked: 'What is Zen?' The master said: 'It is not connected to the white clouds.' The master asked the monk: 'What are you doing here?' The monk said: 'I came to be close to you.' The master said: 'Let the white clouds face the peak of the Yue, but the green mountains still do not unfold their brows.'
Successor of Zen Master An of Luopu
Zen Master Yanbin of Wuyashan in Qizhou
A monk asked: 'Before becoming a human being, what were you doing?' The master said: 'A three-legged stone ox walks on the hillside, and a sprig of auspicious grass is divided before your eyes.' The monk asked: 'What is it like when a single horse and spear enter the enemy's formation?' The master said: 'Even if you, Xiongxin (Yuchi Gong, styled Xiongxin), know how to wield a spear, you are still a hundred steps behind King Qin (Li Shimin).' The monk asked: 'Why is it that after fighting on the battlefield for a long time, fame and achievement are not achieved?' The master said: 'Two eagles fall with the arrow, and Li Guang (a famous general of the Han Dynasty) is not considered famous.' The monk asked: 'Who is the one who hits the mark with a hundred paces piercing a willow leaf?' The master said: 'If the general does not go to the Bian Bridge, the golden teeth (a metaphor for a skilled archer) will labor in vain to nock the arrow.' The monk asked: 'What is it like when the rainbow drinks from the cloud root?' (didi: another name for rainbow) The master said: 'The Golden Wheel King descends to Jambudvipa (Jambudvipa: refers to the human world), and the golden flowers on the iron curtain head are different.' The monk said: 'What is it like at this very moment?' The master said: 'Today, we do not sit in the Lingming Hall, and the painted drums cease playing the music of the Eight Rows.'
Zen Master Chuan Chu of Qingfeng in Fengxiang Prefecture
He was from Jingzhou. One day, Luopu asked: 'Where are you coming from, Abbot?' The master said: 'Sweeping snow.' Luopu said: 'Is the snow deep?'
多少。師曰。樹上總是。浦曰。得即得。汝向後住個雪窟定矣。后訪白水。水曰。見說洛浦有生機一路。是否。師曰是。水曰。止卻生路。向熟路上來。師曰。生路上死人無數。熟路上不著活漢。水曰。此是洛浦底。你底作么生。師曰。非但洛浦。夾山亦不奈何。水曰。夾山為甚麼不奈何。師曰。不見道生機一路。住后。僧問。佛魔未現。向甚麼處應。師曰。諸上座聽祇對。問大事已明。為甚麼也如喪考妣。師曰。不得春風花不開。及至花開又吹落。問如何是一色。師曰。全無一滴水。浪激似銀山。問如何是臨機一句。師曰。便道將來。曰請和尚道。師曰。穿過髑髏。不知痛癢。問如何是明瞭底人一句。師曰。駿馬寸步不移。鈍鳥升騰出路。
京兆府永安院善靜禪師
郡之王氏子。母夢金像。覺而有娠。師幼習儒學。博通群言。年二十七。忽厭浮幻。潛詣終南山。禮廣度禪師披削。唐天覆中。南謁洛浦。浦器之。容其入室。乃典園。務力營眾事。一日有僧辭浦。浦曰。四面是山。阇黎向甚麼處去。僧無對。浦曰。限汝十日。下語得中。即從汝去。其僧經行冥搜。偶入園中。師問曰。上座既是辭去。今何在此。僧具陳所以。堅請代語。師曰。竹密豈妨流水過。山高那阻野云飛。其僧喜踴。師囑之曰。不得道
【現代漢語翻譯】 現代漢語譯本 僧人問：『有多少？』 洛浦禪師說：『樹上總是。』 僧人說：『得到就是得到。你向後住在雪窟里一定可以。』 後來洛浦禪師拜訪白水禪師。白水禪師說：『聽說洛浦禪師有生機一路，是嗎？』 洛浦禪師說是。白水禪師說：『停止生路，向熟路上來。』 洛浦禪師說：『生路上死人無數，熟路上不著活漢。』 白水禪師說：『這是洛浦禪師的，你的是什麼？』 洛浦禪師說：『非但洛浦禪師，夾山禪師（指夾山善會，唐代禪師）也不奈何。』 白水禪師說：『夾山禪師為什麼不奈何？』 洛浦禪師說：『不見道生機一路。』 洛浦禪師住持后，有僧人問：『佛魔未現，向什麼處應？』 洛浦禪師說：『諸位上座聽我對。』 問：『大事已明，為什麼也如喪考妣（死了父母一樣悲傷）？』 洛浦禪師說：『不得春風花不開，及至花開又吹落。』 問：『如何是一色？』 洛浦禪師說：『全無一滴水，浪激似銀山。』 問：『如何是臨機一句？』 洛浦禪師說：『便道將來。』 僧人說：『請和尚道。』 洛浦禪師說：『穿過髑髏（頭顱），不知痛癢。』 問：『如何是明瞭底人一句？』 洛浦禪師說：『駿馬寸步不移，鈍鳥升騰出路。』
京兆府永安院善靜禪師
是郡里王氏的兒子。他的母親夢見金像，醒來后就懷孕了。禪師從小學習儒學，博通各種言論。二十七歲時，忽然厭倦了虛幻的生活，偷偷地到終南山，拜廣度禪師剃度。唐天覆年間，南下拜訪洛浦禪師。洛浦禪師很器重他，允許他進入內室，讓他管理園子，努力經營各種事務。一天，有僧人向洛浦禪師告辭。洛浦禪師說：『四面都是山，你向什麼地方去？』 僧人無言以對。洛浦禪師說：『限你十日，說出符合情理的話，就讓你走。』 那個僧人來回走動，冥思苦想，偶然進入園中。善靜禪師問他說：『上座既然是要告辭離去，現在為什麼在這裡？』 僧人詳細地陳述了原因，堅決請求善靜禪師代為回答。善靜禪師說：『竹密豈妨流水過，山高那阻野云飛。』 那個僧人非常高興。善靜禪師囑咐他說：『不得說』
【English Translation】 English version A monk asked: 'How much?' The master (Luopu) said: 'Always on the tree.' The monk said: 'To get is to get. You will surely live in a snow cave in the future.' Later, he visited Baishui. Baishui said: 'I heard that Luopu has a path of vitality. Is it true?' The master said yes. Baishui said: 'Stop the path of life and come on the familiar path.' The master said: 'Countless people die on the path of life, and no living man is found on the familiar path.' Baishui said: 'This is Luopu's, what is yours?' The master said: 'Not only Luopu, but also Jiashan (referring to Jiashan Shanhui, a Zen master of the Tang Dynasty) can't do anything about it.' Baishui said: 'Why can't Jiashan do anything about it?' The master said: 'Don't you see the path of vitality.' After the master (Luopu) took charge, a monk asked: 'When Buddha and demons have not appeared, where should one respond?' The master said: 'All of you listen to my answer.' Asked: 'The great matter has been clarified, why is it also like losing one's parents (as sad as if one's parents died)?' The master said: 'Flowers will not bloom without the spring breeze, and when the flowers bloom, they will be blown away again.' Asked: 'What is one color?' The master said: 'Not a single drop of water, the waves are like silver mountains.' Asked: 'What is a phrase for responding to the occasion?' The master said: 'Say it now.' The monk said: 'Please, master, say it.' The master said: 'Pass through the skull (skull) without feeling pain.' Asked: 'What is a phrase for a person who understands?' The master said: 'A fine horse does not move an inch, and a dull bird rises out of the way.'
Zen Master Shanjing of Yongan Temple in Jingzhao Prefecture
He was the son of the Wang family in the prefecture. His mother dreamed of a golden statue and became pregnant upon waking up. The Zen master studied Confucianism from a young age and was well-versed in various discourses. At the age of twenty-seven, he suddenly became tired of the illusory life and secretly went to Zhongnan Mountain to be tonsured by Zen Master Guangdu. During the Tianfu period of the Tang Dynasty, he went south to visit Zen Master Luopu. Zen Master Luopu valued him greatly and allowed him to enter the inner chamber, letting him manage the garden and diligently manage various affairs. One day, a monk bid farewell to Zen Master Luopu. Zen Master Luopu said: 'The mountains surround us on all sides, where are you going?' The monk was speechless. Zen Master Luopu said: 'I give you ten days, if you can say something reasonable, I will let you go.' That monk walked back and forth, thinking hard, and accidentally entered the garden. Zen Master Shanjing asked him: 'Since you are bidding farewell, why are you here now?' The monk explained the reason in detail and firmly requested Zen Master Shanjing to answer on his behalf. Zen Master Shanjing said: 'Dense bamboo cannot prevent the flowing water from passing through, and high mountains cannot stop the wild clouds from flying.' That monk was very happy. Zen Master Shanjing instructed him: 'You must not say'
是某甲語。僧遂白。浦曰。誰語。曰某甲語。浦曰。非汝語。僧具言園頭見教。浦至晚上堂。謂眾曰。莫輕園頭。他日座下有五百人在。后住汞安。眾餘五百。果符洛浦之記。僧問。知有道不得時如何。師曰。知有個甚麼。曰不可無去也。師曰。恁么則合道得。曰。道即不無。爭奈語偏。師曰。水凍魚難躍。山寒花發遲。問如何是和尚家風。師曰。木馬背斜陽。入草無軌跡。問如何是一色。師曰。易分雪裡粉。難辯墨中煤。問如何是衲衣向上事。師曰。龍魚不出海。水月不吞光。問不可以智知。不可以識識時如何。師曰。鶴鷺並頭踏雪睡。月明驚起兩遲疑。問牛頭未見四祖時如何。師曰。異境靈松睹者皆羨。曰見后如何。師曰。葉落已枝摧。風來不得韻。問如何得生如來家。師曰。披衣望曉。論劫不明。曰明後如何。師曰。一句不可得。曰如何是不坐如來座。師曰。抱頭石女歸來晚。祇園會裡沒蹤由。師往游𤏡道。避昭宗蒙塵之亂。以漢開運。丙午冬。鳴犍槌。集僧囑累。入方丈。東向右脅而化。謚凈悟禪師。
鄧州中度禪師
僧問。海內不逢師。如何是寰中主。師曰。金雞常報曉。時人自不聞。問如何是暗中明鏡。師曰。昧不得。曰未審照何物。師曰。甚麼物不照。問如何是實際理地不受一塵。佛事門
【現代漢語翻譯】 現代漢語譯本： 這是某甲（某人的名字）說的話。僧人於是稟告。浦（洛浦禪師）問：『誰說的話？』回答說：『某甲說的話。』浦說：『不是你說的話。』僧人詳細地說了是園頭（菜園負責人）教他的。浦到晚上升堂，對大家說：『不要輕視園頭，將來座下會有五百人。』後來住在汞安，徒眾超過五百人，果然應驗了洛浦的預言。僧人問：『知道有道卻說不出來時如何？』禪師說：『知道有個什麼？』回答說：『不能沒有去處啊。』禪師說：『這樣就應該能悟道。』回答說：『道不是沒有，只是言語表達有偏差。』禪師說：『水凍魚難躍，山寒花發遲。』問：『如何是和尚的家風？』禪師說：『木馬背斜陽，入草無軌跡。』問：『如何是一色？』禪師說：『易分雪裡粉，難辨墨中煤。』問：『如何是衲衣向上事？』禪師說：『龍魚不出海，水月不吞光。』問：『不可以智知，不可以識識時如何？』禪師說：『鶴鷺並頭踏雪睡，月明驚起兩遲疑。』問：『牛頭（牛頭法融禪師）未見四祖（道信禪師）時如何？』禪師說：『異境靈松睹者皆羨。』回答說：『見后如何？』禪師說：『葉落已枝摧，風來不得韻。』問：『如何得生如來家？』禪師說：『披衣望曉，論劫不明。』回答說：『明後如何？』禪師說：『一句不可得。』回答說：『如何是不坐如來座？』禪師說：『抱頭石女歸來晚，祇園會裡沒蹤由。』禪師前往遊歷𤏡道，避開昭宗蒙塵之亂。以漢開運年間，丙午年冬天，鳴犍槌，召集僧眾囑咐後事，進入方丈室，面向東方，右脅而臥圓寂。謚號為凈悟禪師。
鄧州中度禪師
僧人問：『海內不逢師，如何是寰中主？』禪師說：『金雞常報曉，時人自不聞。』問：『如何是暗中明鏡？』禪師說：『昧不得。』回答說：『未審照何物？』禪師說：『甚麼物不照？』問：『如何是實際理地不受一塵，佛事門』
【English Translation】 English version: This is what Moujia (a person's name) said. The monk then reported it. Pu (Zen Master Luopu) asked, 'Who said it?' He replied, 'Moujia said it.' Pu said, 'It wasn't you who said it.' The monk explained in detail that the gardener had taught him. Pu went to the hall in the evening and said to everyone, 'Don't underestimate the gardener; in the future, there will be five hundred people under his seat.' Later, he lived in Gong'an, and his followers exceeded five hundred, which indeed fulfilled Luopu's prediction. A monk asked, 'What is it like when you know the Dao but can't express it?' The Zen master said, 'What is it that you know?' He replied, 'There must be somewhere to go.' The Zen master said, 'Then you should be able to realize the Dao.' He replied, 'The Dao is not absent, but the expression is biased.' The Zen master said, 'When the water freezes, the fish struggle to leap; when the mountains are cold, the flowers bloom late.' He asked, 'What is the family style of the abbot?' The Zen master said, 'A wooden horse carries the setting sun, disappearing without a trace into the grass.' He asked, 'What is the one color?' The Zen master said, 'Easy to distinguish snow from powder, difficult to discern coal from ink.' He asked, 'What is the matter beyond the patched robe?' The Zen master said, 'The dragon fish does not leave the sea, the water moon does not swallow the light.' He asked, 'What is it like when it cannot be known by intellect or recognized by consciousness?' The Zen master said, 'Cranes and egrets sleep head to head in the snow, startled awake by the bright moon, both hesitant.' He asked, 'What was it like when Niu-tou (Zen Master Fa-rong of Niu-tou Mountain) had not yet seen the Fourth Patriarch (Zen Master Dao-xin)?' The Zen master said, 'Those who see the extraordinary spiritual pine tree all admire it.' He replied, 'What is it like after seeing it?' The Zen master said, 'The leaves have fallen and the branches are broken; when the wind comes, there is no rhythm.' He asked, 'How can one be born into the family of the Tathagata?' The Zen master said, 'Donning robes and gazing at dawn, discussing kalpas without understanding.' He replied, 'What is it like after understanding?' The Zen master said, 'Not a single word can be obtained.' He replied, 'What is it like not sitting on the Tathagata's seat?' The Zen master said, 'The stone woman returns late, holding her head; there is no trace in the Gion assembly.' The Zen master went to travel to 𤏡道, avoiding the chaos of Emperor Zhaozong's exile. In the winter of the Bingwu year of the Kaiyun era of the Han Dynasty, he struck the gavel, gathered the monks to entrust them with his affairs, entered the abbot's room, and passed away lying on his right side, facing east. His posthumous title was Zen Master Jingwu (Pure Enlightenment).
Zen Master Zhongdu of Dengzhou
A monk asked, 'If one does not meet a teacher within the seas, what is the master of the universe?' The Zen master said, 'The golden rooster always crows at dawn, but people do not hear it themselves.' He asked, 'What is a bright mirror in the dark?' The Zen master said, 'It cannot be obscured.' He replied, 'I don't know what it illuminates.' The Zen master said, 'What is there that it does not illuminate?' He asked, 'What is the actual ground of principle that does not receive a speck of dust, the Buddhist affairs gate?'
中不捨一法。師曰。真常塵不染。海納百川流。曰請和尚離聲色外答。師曰。木人常對語。有性不能言。
嘉州洞溪戒定禪師
初問洛浦。月樹無枝長覆蔭。請師直指妙玄微。浦曰。森羅秀處。事不相依。淥水千波孤峰自異。師於是領旨。住后。僧問。蛇師為甚麼被蛇吞。師曰。幾度扣門招不出。將身直入里頭看。有官人問。既是清凈伽藍。為甚打魚鼓。師曰。直須打出青霄外。免見龍門點額人。
京兆府臥龍禪師
僧問。杲日符天際。珠光照舊都。浦津通法海。今日意如何。師曰。寶劍揮時。豈該明暗。
逍遙忠禪師法嗣
泉州福清院師巍通玄禪師
僧問。枝分夾嶺。的紹逍遙。寶座既登。法雷請震。師曰。逍遙迥物外。物外霞不生。問如何是西來的的意。師曰。立雪未為勞。斷臂方為的。曰恁么則一華開五葉。芬芳直至今。師曰。因圓三界外。果滿十方知。
京兆府白雲無休禪師
僧問。路逢猛虎如何降伏。師曰。歸依佛法僧。問如何是白雲境。師曰。月夜樓邊海客愁。
蟠龍文禪師法嗣
廬山永安凈悟禪師
僧問。如何是出家底事。師曰。萬丈懸崖撒手去。曰如何是不出家底事。師曰。迥殊雪嶺安巢節。有異許由掛一瓢。問六門不
【現代漢語翻譯】 現代漢語譯本： 不執著于任何一個法。禪師說：『真常的本性不受塵世污染，如同大海容納所有河流。』僧人問：『請和尚在聲色之外回答。』禪師說：『木偶人經常相對說話，但有靈性卻不能言語。』
嘉州洞溪戒定禪師
最初參訪洛浦禪師時問道：『月樹沒有枝條卻能長久覆蓋廕庇，請禪師直接指示玄妙的真諦。』洛浦禪師說：『森羅萬象顯現之處，事物之間並不相互依賴。清澈的流水千波萬浪，孤立的山峰各自不同。』禪師於是領悟了旨意。住持寺院后，有僧人問：『蛇師為什麼會被蛇吞噬？』禪師說：『多次敲門也無人應答，不如親自進入裡面看看。』有官員問：『既然是清凈的伽藍（Sangharama），為何還要敲打魚鼓？』禪師說：『必須敲打到青霄之外，才能免於被龍門點額。』
京兆府臥龍禪師
有僧人問：『太陽照耀天際，珠光照亮舊都，洛浦的渡口通向佛法之海，今日的意旨如何？』禪師說：『寶劍揮動之時，哪裡還有明暗之分？』
逍遙忠禪師法嗣
泉州福清院師巍通玄禪師
有僧人問：『枝條分于夾嶺，確實繼承了逍遙禪師的禪風。寶座已經登上，請禪師震動法雷。』禪師說：『逍遙禪師超越于萬物之外，萬物之外沒有云霞產生。』問：『如何是西來的真意？』禪師說：『立雪求法還不算辛苦，斷臂求法才算是真切。』僧人說：『如此說來，就是一花開五葉，芬芳一直延續到今天。』禪師說：『因圓滿於三界之外，果成就於十方世界。』
京兆府白雲無休禪師
有僧人問：『路上遇到猛虎，如何降伏？』禪師說：『歸依佛法僧。』問：『如何是白雲的境界？』禪師說：『月夜樓邊，海客滿懷愁緒。』
蟠龍文禪師法嗣
廬山永安凈悟禪師
有僧人問：『如何是出家的事情？』禪師說：『萬丈懸崖撒手而去。』僧人問：『如何是不出家的事情？』禪師說：『與雪山靈鳥築巢不同，與許由掛瓢也不同。』問：『六門不...』
【English Translation】 English version: Not clinging to a single dharma. The Master said, 'True permanence is unblemished by dust; the sea receives all rivers.' The monk asked, 'Please, Master, answer beyond sound and form.' The Master said, 'Wooden figures often converse, but though sentient, they cannot speak.'
Chan Master Jieding of Dongxi, Jia Prefecture
Initially, he asked Luopu, 'The moon tree has no branches, yet it provides long-lasting shade. Please, Master, directly point to the subtle and profound mystery.' Luopu said, 'Where myriad phenomena flourish, things do not depend on each other. In the clear water, thousands of waves, and solitary peaks are each distinct.' Thereupon, the Master understood the meaning. After residing in the monastery, a monk asked, 'Why was the snake charmer swallowed by the snake?' The Master said, 'Many times I knocked on the door, but no one answered. I went straight inside to see.' An official asked, 'Since this is a pure Sangharama (monastery), why beat the fish drum?' The Master said, 'It must be beaten beyond the blue sky to avoid being marked on the forehead by the Dragon Gate.'
Chan Master Wolong of Jingzhao Prefecture
A monk asked, 'The bright sun shines on the horizon, the pearl light illuminates the old capital, and Luopu's ferry leads to the sea of Dharma. What is the meaning of today?' The Master said, 'When the precious sword is wielded, how can there be light or darkness?'
Dharma Successor of Chan Master Xiaoyao Zhong
Chan Master Shiwei Tongxuan of Fuqing Monastery, Quanzhou
A monk asked, 'Branches divided at Jia Ridge, truly inheriting Xiaoyao's style. Now that you have ascended the precious seat, please thunder the Dharma.' The Master said, 'Xiaoyao transcends all things; beyond things, no clouds arise.' Asked, 'What is the meaning of the coming from the West?' The Master said, 'Standing in the snow is not yet laborious; cutting off an arm is truly meaningful.' The monk said, 'In that case, one flower blooms with five petals, its fragrance continuing to this day.' The Master said, 'The cause is perfected beyond the three realms, and the fruit is known throughout the ten directions.'
Chan Master Wuxiu of Baiyun, Jingzhao Prefecture
A monk asked, 'If one encounters a fierce tiger on the road, how should one subdue it?' The Master said, 'Take refuge in the Buddha, the Dharma, and the Sangha.' Asked, 'What is the realm of Baiyun?' The Master said, 'On a moonlit night by the tower, the sea traveler is filled with sorrow.'
Dharma Successor of Chan Master Panlong Wen
Chan Master Jingwu of Yong'an Monastery, Lushan
A monk asked, 'What is the matter of leaving home?' The Master said, 'Let go on a cliff ten thousand feet high.' The monk asked, 'What is the matter of not leaving home?' The Master said, 'It is different from the snow mountain bird building its nest, and different from Xu You hanging his gourd.' Asked, 'The six gates do not...'
通。如何達信。師曰。阇黎外邊與誰相識。問脫籠頭卸角䭾來時如何。師曰。換骨洗腸投紫塞。雁門切忌更銜蘆。問從上諸聖將何示人。師曰。有異祖龍行化節。迥超棲鳳越揚塵。問如何是解作客底人。師曰。寶御珍裝猶尚棄。誰能歷劫傍他門。問如何是西來意。師曰。海底泥牛吼。雲中木馬嘶。問眾手淘金誰是得者。師曰。黃帝不曾游赤水。神珠罔象也虛然。問雪覆蘆華時如何。師曰。雖則冱凝呈瑞色。太陽暉后卻迷人。
袁州木平山善道禪師
初謁洛浦問。一漚未發已前。如何辨其水脈。浦曰。移舟諳水脈。舉棹別波瀾。師不契。乃參蟠龍語同前問。龍曰。移舟不別水。舉棹即迷源。師從此悟入。僧問。如何是西來意。師曰。石羊頭子向東看。問如何是正法眼。師曰。拄杖孔。問如何是不動尊。師曰。浪浪蕩蕩。問如何是木平一句。師曰。逼塞虛空。曰逼塞虛空即不問。如何是一句。師便打。凡有新到。未許參禮。先令運土。三擔而示偈曰。南山路側東山低。新到莫辭三轉泥。嗟汝在途經日久。明明不曉卻成迷。師肉髻螺紋。金陵李氏向其道譽。迎請供養。待以師禮。嘗問。如何是木平。師曰。不勞斤斧。曰為甚麼不勞斤斧。師曰木平。法眼禪師有偈贈曰。木平山裡人。貌古言復少。相看陌路同。論
【現代漢語翻譯】 現代漢語譯本 通。如何通達真信？ 禪師說：『你這位法師，在外邊都與誰相識？』 問：『脫去籠頭，卸下牛角，馱著東西來時，又該如何？』 禪師說：『換骨洗腸，投身到遙遠的北方邊塞，切記不要像大雁一樣在雁門關銜著蘆葦。』 問：『歷代諸佛聖賢將用什麼來開示世人？』 禪師說：『有不同於秦始皇巡遊天下的氣概，遠遠超越鳳凰棲息，麒麟揚塵。』 問：『如何是善於作客的人？』 禪師說：『即使是珍貴的御用寶物也捨棄，誰又能經歷無數劫難依傍他人門戶？』 問：『如何是祖師西來意？』 禪師說：『海底的泥牛在吼叫，雲中的木馬在嘶鳴。』 問：『眾人淘金，誰是得到真金的人？』 禪師說：『黃帝不曾遊歷赤水，神珠罔象也是虛幻。』 問：『白雪覆蓋蘆葦花時，景象如何？』 禪師說：『雖然寒冷凝結呈現出祥瑞的色彩，但太陽出來后卻令人迷惑。』
袁州木平山善道禪師
最初拜見洛浦禪師，問道：『一滴水泡尚未生髮之前，如何辨別它的水脈？』 洛浦禪師說：『移動船隻才能熟悉水脈，舉起船槳才能分辨波瀾。』 善道禪師並不領會。於是參訪蟠龍禪師，問了同樣的問題。蟠龍禪師說：『移動船隻也無法分辨水，舉起船槳就迷失了源頭。』 善道禪師從此領悟入門。有僧人問：『如何是祖師西來意？』 禪師說：『石羊的頭朝著東方看。』 問：『如何是正法眼？』 禪師說：『拄杖上的孔。』 問：『如何是不動尊？』 禪師說：『浪浪蕩蕩。』 問：『如何是木平禪師的一句話？』 禪師說：『逼塞虛空。』 那僧人說：『逼塞虛空就不問了，如何是一句話？』 善道禪師便打了他。凡是有新來的人，不許他們參拜，先讓他們運土，運三擔土后，善道禪師示偈說：『南山路側東山低，新到莫辭三轉泥。嗟汝在途經日久，明明不曉卻成迷。』 善道禪師的頭頂有肉髻螺紋。金陵李氏仰慕他的道譽，迎接並供養他，以對待老師的禮節對待他。李氏曾問：『如何是木平？』 禪師說：『不勞煩斧頭。』 李氏問：『為什麼不勞煩斧頭？』 禪師說：『木平。』 法眼禪師有偈語贈送給善道禪師說：『木平山裡人，貌古言復少。相看陌路同，論』
【English Translation】 English version 『How can one attain true faith?』 The Master said, 『Venerable Sir, who do you know outside?』 Asked, 『When the halter is removed and the horns are unloaded, how is it when carrying things?』 The Master said, 『Change bones and wash intestines, throw yourself into the distant northern frontier. Remember not to hold reeds at Yanmen Pass like a wild goose.』 Asked, 『What will all the sages from above use to instruct people?』 The Master said, 『There is a different spirit from the travels of Emperor Qin, far surpassing the phoenix dwelling and the unicorn raising dust.』 Asked, 『What is a person who is good at being a guest?』 The Master said, 『Even precious imperial treasures are discarded; who can rely on another's door through countless kalpas?』 Asked, 『What is the meaning of Bodhidharma's coming from the West?』 The Master said, 『A mud ox roars at the bottom of the sea, a wooden horse neighs in the clouds.』 Asked, 『Among those who pan for gold, who is the one who obtains it?』 The Master said, 『The Yellow Emperor never traveled to the Red River, and the divine pearl Wangxiang is also illusory.』 Asked, 『What is the scene when snow covers the reed flowers?』 The Master said, 『Although the cold congeals and presents auspicious colors, the sun's rays will confuse people afterwards.』
Chan Master Shandao of Muping Mountain in Yuanzhou
Initially, he visited Luopu and asked, 『Before a bubble arises, how can one discern its water vein?』 Luopu said, 『Moving a boat, one knows the water vein; raising an oar, one distinguishes the waves.』 The Master did not understand. Then he visited Panlong and asked the same question. Panlong said, 『Moving a boat does not distinguish the water; raising an oar loses the source.』 From this, the Master attained enlightenment. A monk asked, 『What is the meaning of Bodhidharma's coming from the West?』 The Master said, 『A stone sheep's head looks eastward.』 Asked, 『What is the Eye of the True Dharma?』 The Master said, 『The hole in the staff.』 Asked, 『What is the Immovable Honored One (Acalanatha)?』 The Master said, 『Wandering and drifting.』 Asked, 『What is a saying from Muping?』 The Master said, 『Filling up the void.』 The monk said, 『If it fills up the void, I won't ask. What is a saying?』 The Master then struck him. Whenever new arrivals came, he did not allow them to pay respects first, but first had them carry soil. After carrying three loads of soil, the Master showed a verse, saying, 『South Mountain road side, East Mountain low, New arrivals don't refuse three turns of mud. Alas, you have been on the road for days, Clearly not understanding, yet becoming lost.』 Master Shandao had a fleshy protuberance (ushnisha) with spiral patterns on his head. Li of Jinling admired his virtuous reputation, welcomed and supported him, treating him with the respect due to a teacher. Li once asked, 『What is Muping?』 The Master said, 『No need for axes.』 Li asked, 『Why no need for axes?』 The Master said, 『Muping.』 Chan Master Fayan had a verse to give to Master Shandao, saying, 『The person in Muping Mountain, Looks ancient and speaks little. Looking at each other like strangers on the road, Discussing』
心秋月皎。壞衲線非蠶。助歌聲有鳥。城闕今日來。一漚曾已曉。滅後門人建塔。謚真寂禪師。
崇福志禪師
僧問。供養百千諸佛。不如供養一無心道人。未審諸佛有何過。無心道人有何德。師曰。雪深宜近火。身暖覺春遲。問貧子獻珠時如何。師曰。甚麼處得來。問如何是道。師曰回車有分。
陜府龍溪禪師上堂
僧問。如何是無縫塔。師曰。百寶莊嚴今已了。四門開豁幾多時。師乃曰。直饒說似個無縫塔。也不免老僧下個橛。作么生免得去。眾無對。師曰下去。
黃山輪禪師法嗣
郢州桐(或作潼)泉山禪師
參黃山。山問。天門一合。十方無路。有人道得。擺手出漳江。師曰。蟄戶不開。龍無龍句。山曰。是你恁么道。師曰。是即直言是。不是直言不是。山曰。擺手出漳江。山復問。卞和到處荊山秀。玉印從他天子傳時如何。師曰。靈鶴不于林下憩。野老不重太平年。山深肯之。住后。僧問。如何是相傳底事。師曰。龍吐長生水。魚吞無盡漚。曰請師挑剔。師曰。擂鼓轉船頭。棹穿波里月。
韶山普禪師法嗣
潭州文殊禪師
僧問。如何是祝融峰前事。師曰。巖前瑞草生。問仁王登位。萬姓沾恩。和尚出世有何祥瑞。師曰。萬里長沙駕鐵船。
【現代漢語翻譯】 現代漢語譯本 心如秋月般皎潔，破舊的僧衣上的線並非蠶絲所吐。鳥兒的鳴叫聲像是為我助興歌唱，今日來到了這城池宮闕。曾經對一時的幻滅有所領悟，圓寂後門人為我建造佛塔，追諡為真寂禪師。
崇福志禪師
有僧人問道：『供養百千諸佛，不如供養一位無心道人，請問諸佛有什麼過失？無心道人有什麼功德？』禪師回答說：『雪下得深的時候，就應該靠近火爐，身體暖和了，就覺得春天來得遲緩。』又問：『貧窮的人獻出寶珠的時候，是怎樣的情景？』禪師說：『從什麼地方得來的？』問：『什麼是道？』禪師說：『回頭是岸。』
陜府龍溪禪師上堂
有僧人問道：『什麼是無縫塔？』禪師說：『百寶莊嚴如今已經完畢，四面大門敞開已經多久了？』禪師於是說：『即使說得像個無縫塔，也免不了老僧要在這裡打個木樁。怎樣才能免除呢？』眾人無言以對。禪師說：『下去吧。』
黃山輪禪師法嗣
郢州桐泉山禪師（或作潼泉山禪師）
參拜黃山禪師。黃山禪師問道：『天門一旦關閉，十方沒有道路。如果有人能說得出來，就擺手走出漳江。』禪師回答說：『冬眠的動物不甦醒，龍就沒有龍的語句。』黃山禪師說：『你是這樣說的。』禪師說：『是，就直說是；不是，就直說不是。』黃山禪師說：『擺手走出漳江。』黃山禪師又問：『卞和（人名）到處都使荊山（山名）顯得秀美，玉璽由天子世代相傳，這是怎樣的情景？』禪師說：『靈鶴不在樹林下棲息，鄉野老翁不看重太平之年。』黃山禪師深深地認可了他的說法。住持寺院后，有僧人問道：『什麼是師徒相傳的真諦？』禪師說：『龍吐出長生不老的水，魚吞下無窮無盡的水泡。』僧人說：『請禪師明示。』禪師說：『擂響戰鼓調轉船頭，船槳劃破水中的月亮。』
韶山普禪師法嗣
潭州文殊禪師
有僧人問道：『什麼是祝融峰（山峰名）前的事？』禪師說：『山巖前生長著吉祥的草。』問：『仁王登基，萬民都沾受恩惠，和尚您出世有什麼祥瑞？』禪師說：『在萬里長沙（地名）駕駛著鐵船。』
【English Translation】 English version The heart is like the bright autumn moon. The threads of the worn-out robe are not from silkworms. The birds' songs seem to be cheering me on. Today, I have arrived at this city and palace. I once understood the impermanence of a fleeting moment. After my death, my disciples will build a pagoda for me, and I will be posthumously named Zen Master Zhenji (True Stillness).
Zen Master Chongfu Zhi
A monk asked: 'Offering to hundreds of thousands of Buddhas is not as good as offering to a person of no-mind. What faults do the Buddhas have? What virtues does the person of no-mind possess?' The Zen master replied: 'When the snow falls deeply, one should stay close to the fire. When the body is warm, one feels that spring is slow to arrive.' He further asked: 'When a poor man offers a pearl, what is the situation?' The Zen master said: 'Where did it come from?' He asked: 'What is the Dao (the Way)?' The Zen master said: 'Turning back is the shore.'
Zen Master Longxi of Shan Prefecture's Dharma Talk
A monk asked: 'What is a seamless pagoda?' The Zen master said: 'The hundred treasures of adornment are now complete. How long have the four gates been wide open?' The Zen master then said: 'Even if you describe it like a seamless pagoda, the old monk cannot avoid driving a stake into it. How can you avoid it?' The assembly was speechless. The Zen master said: 'Go down.'
Dharma Descendant of Zen Master Huangshan Lun
Zen Master Tongquan Mountain of Yingzhou (or Tongquan Mountain)
He visited Zen Master Huangshan. Huangshan asked: 'Once the Heavenly Gate is closed, there is no path in the ten directions. If someone can say it, wave your hand and leave the Zhang River.' The Zen master replied: 'Hibernating creatures do not awaken, and the dragon has no dragon's words.' Zen Master Huangshan said: 'You say it like this.' The Zen master said: 'If it is, then say it directly; if it is not, then say it directly.' Huangshan said: 'Wave your hand and leave the Zhang River.' Huangshan Zen master further asked: 'Bian He (a person's name) everywhere makes Jing Mountain (mountain name) appear beautiful, and the jade seal is passed down from the Son of Heaven through generations, what is the situation?' The Zen master said: 'The spiritual crane does not rest under the forest, and the old man of the countryside does not value the years of peace.' Huangshan Zen master deeply approved of his statement. After residing in the temple, a monk asked: 'What is the truth passed down from teacher to disciple?' The Zen master said: 'The dragon spits out the water of immortality, and the fish swallows endless bubbles.' The monk said: 'Please, Zen master, explain it clearly.' The Zen master said: 'Beat the drums and turn the bow of the boat, the oar cuts through the moon in the water.'
Dharma Descendant of Zen Master Shaoshan Pu
Zen Master Wenshu of Tanzhou
A monk asked: 'What is the matter before Mount Zhurong (mountain name)?' The Zen master said: 'Auspicious grass grows in front of the rock.' He asked: 'When the Benevolent King ascends the throne, all people receive grace. What auspicious signs are there when the Zen master appears in the world?' The Zen master said: 'Driving an iron boat in the ten thousand miles of Changsha (place name).'
問如何是本爾莊嚴。師曰。菊花原上景。行人去路長。
耀州密行禪師
僧問。密室之言。請師垂示。師曰。南方水闊。北地風多。曰不會。乞師再指。師曰。鳥棲林麓易。人出是非難。
思明禪師法嗣
襄州鷲嶺善本禪師
浴次。僧問。和尚是離垢人。為甚麼卻浴。師曰。定水湛然滿。浴此無垢人。問祖意教意是同是別。師曰。鷲嶺峰上青草參天。鹿野苑中狐兔交橫。
青原下七世
藤霞禪師法嗣
澧州藥山禪師
上堂。夫學般若菩薩。不懼得失。有事近前。時有僧問。藥山祖裔請師舉唱。師曰。萬機挑不出。曰為甚麼萬機挑不出。師曰。他緣岸谷。問如何是藥山家風。師曰。葉落不如初。問法雷哮吼時如何。師曰。宇宙不曾震。曰為甚麼不曾震。師曰。遍地娑婆未嘗哮吼。曰不哮吼底事如何。師曰。闔國無人知。
云蓋景禪師法嗣
衡岳南臺寺藏禪師
僧問。遠遠投師。請師一接。師曰。不隔戶。問如何是南臺境。師曰。松韻拂時石不點。孤峰山下壘難齊。曰如何是境中人。師曰。巖前栽野果。接待往來賓。曰恁么則謝師供養。師曰。怎生滋味。問如何是法堂。師曰。無壁落。問不顧諸緣時如何。師良久。
潭州云蓋山證覺禪
【現代漢語翻譯】 現代漢語譯本 問：如何是本爾（本來的你）莊嚴？ 師（禪師）曰：菊花原上的景色，行人走的路很長。
耀州密行禪師
僧問：密室之言，請師父開示。 師曰：南方水域寬廣，北方風大。 曰：不明白，請師父再次指點。 師曰：鳥兒棲息在樹林山腳容易，人要擺脫是非很難。
思明禪師法嗣
襄州鷲嶺善本禪師
（禪師）洗浴時，僧人問：和尚是離垢人（已經脫離塵垢的人），為什麼還要洗浴？ 師曰：定水湛然充滿，洗浴這無垢之人。 問：祖意（祖師的意旨）和教意（佛教的教義）是相同還是不同？ 師曰：鷲嶺峰上青草長到天邊，鹿野苑中狐貍兔子到處都是。
青原下七世
藤霞禪師法嗣
澧州藥山禪師
（禪師）上堂說法，說：學習般若（智慧）的菩薩，不害怕得失，有事就上前。 當時有僧人問：藥山（藥山惟儼禪師）祖師的後裔，請師父舉唱（開示）。 師曰：萬機（各種事務）都挑不出來。 曰：為什麼萬機都挑不出來？ 師曰：他緣岸谷（其他的因緣在山岸山谷）。 問：如何是藥山家風？ 師曰：葉落不如初（落葉不如最初的樣子）。 問：法雷（佛法之聲）哮吼時如何？ 師曰：宇宙不曾震。 曰：為什麼不曾震？ 師曰：遍地娑婆（娑婆世界）未嘗哮吼。 曰：不哮吼的事情如何？ 師曰：闔國無人知（全國沒有人知道）。
云蓋景禪師法嗣
衡岳南臺寺藏禪師
僧問：遠遠地來投師，請師父接引。 師曰：不隔戶（沒有隔閡）。 問：如何是南臺境？ 師曰：松樹的韻律拂過時，石頭不會留下痕跡，孤峰山下的石塊難以堆砌整齊。 曰：如何是境中人？ 師曰：在巖石前栽種野果，接待來往的客人。 曰：這樣就感謝師父的供養了。 師曰：是什麼滋味？ 問：如何是法堂？ 師曰：沒有墻壁。 問：不顧及各種因緣時如何？ 師良久不語。
潭州云蓋山證覺禪師
【English Translation】 English version Question: What is the original self's adornment? The Master said: The scenery on the chrysanthemum plain, the traveler's road is long.
Chan Master Mixing of Yaozhou
A monk asked: Words from the secret chamber, please Master enlighten me. The Master said: The southern waters are vast, the northern winds are strong. The monk said: I don't understand, please Master point it out again. The Master said: It's easy for birds to roost in forests and foothills, it's difficult for people to escape right and wrong.
Dharma successor of Chan Master Siming
Chan Master Shanben of Jiuling in Xiangzhou
While bathing, a monk asked: The Abbot is a person free from defilement, why does he still bathe? The Master said: The samadhi water is full and clear, bathing this undefiled person. Question: Are the ancestral intent and the teaching intent the same or different? The Master said: On the peak of Jiuling, the green grass reaches the sky, in the Deer Park, foxes and rabbits crisscross.
Seventh generation under Qingyuan
Dharma successor of Chan Master Tengxia
Chan Master Yaoshan of Lizhou
Ascending the hall, (the Master) said: A Bodhisattva who studies Prajna (wisdom) is not afraid of gain and loss, if there is something, come forward. At that time, a monk asked: A descendant of Yaoshan (Chan Master Yaoshan Weiyan), please Master sing (enlighten) us. The Master said: Ten thousand affairs cannot be picked out. The monk said: Why can't ten thousand affairs be picked out? The Master said: Other conditions are on the banks and valleys. Question: What is the family style of Yaoshan? The Master said: Fallen leaves are not as good as the beginning. Question: What is it like when the Dharma thunder roars? The Master said: The universe has never shaken. The monk said: Why has it never shaken? The Master said: The entire Saha world has never roared. The monk said: What about the matter of not roaring? The Master said: No one in the whole country knows.
Dharma successor of Chan Master Jing of Yungai
Chan Master Zang of Nantai Temple in Hengyue
A monk asked: I have come from afar to seek a teacher, please Master receive me. The Master said: Not separated by the door (no separation). Question: What is the realm of Nantai? The Master said: When the rhythm of the pine trees brushes, the stones do not leave marks, the stones under the solitary peak are difficult to pile up neatly. The monk said: What is the person in the realm? The Master said: Planting wild fruits in front of the rocks, receiving guests coming and going. The monk said: In that case, thank you Master for the offering. The Master said: What is the taste? Question: What is the Dharma hall? The Master said: No walls. Question: What is it like when one does not consider various conditions? The Master remained silent for a long time.
Chan Master Zhengjue of Yungai Mountain in Tanzhou
師
僧問。如何是和尚家風。師曰。四海不曾通。問如何是一塵含法界。師曰。通身體不圓。曰如何是九世剎那分。師曰。繁興不布彩。師如何是宗門中的的意。師曰。萬里胡僧不入波瀾。
烏牙賓禪師法嗣
安州大安山興古禪師
僧問。亡僧遷化向甚麼處去也。師曰。昨夜三更拜南郊。問維摩默然意旨如何。師曰。黯黑石牛兒。超然不出戶。問如何是那邊事。師曰。黑漆牧童不展手。銀籠鶴畔野云飛。
蘄州烏牙山行朗禪師
僧問。未作人身已前。作甚麼來。師曰。海上石牛歌三拍。一條紅線掌間分。問迦葉上行衣。何人合得披。師曰。天然無相子。不掛出塵衣。
青峰楚禪師法嗣
西川靈龕禪師
僧問。如何是諸佛出身處。師曰。出處非干佛。春來草自青。問碌碌地時如何。師曰。試進一步看。
京兆府紫閣山端己禪師
僧問。四相俱盡立。甚麼為真。師曰。你甚麼處去來。問渭水正東流時如何。師曰。從來無間斷。
房州開山懷晝禪師
僧問。作何行業。即得不違于千聖。師曰。妙行無倫匹。情玄體自殊。問有耳不臨清水洗。無心誰為白雲幽時如何。師曰。無木掛千金。曰掛后如何。師曰。杳杳人難辯。問如何是塵中師。師
【現代漢語翻譯】 現代漢語譯本 師（禪師） 僧人問：『什麼是和尚（héshàng）[對僧侶的尊稱]的家風？』 師說：『四海之內都不曾通行。』 僧人問：『如何是一塵含法界（fǎjiè）[佛教用語，指宇宙萬有]？』 師說：『通體上下都不圓滿。』 僧人問：『如何是九世剎那分？』 師說：『繁榮興盛卻不佈施色彩。』 僧人問：『什麼是宗門（zōngmén）[禪宗]中的的意？』 師說：『即使是遠在萬里的胡僧（húsēng）[西域來的僧人]也無法進入這波瀾之中。』 烏牙賓（Wūyá bīn）禪師法嗣 安州（Ānzhōu）大安山（Dà'ān shān）興古（Xīnggǔ）禪師 僧人問：『亡故的僧人遷化（qiānhuà）[佛教用語，指去世]后往什麼地方去了？』 師說：『昨夜三更時分去拜南郊了。』 僧人問：『維摩（Wéimó）[維摩詰，佛教在家菩薩]默然的意旨是什麼？』 師說：『黯淡漆黑的石牛，超然獨立不肯出戶。』 僧人問：『什麼是那邊的事？』 師說：『黑漆漆的牧童不肯伸出手，銀色籠子旁的仙鶴伴著野云飛舞。』 蘄州（Qízhōu）烏牙山（Wūyá shān）行朗（Xínglǎng）禪師 僧人問：『未做人身之前，做什麼來的？』 師說：『海上石牛唱三拍，一條紅線掌間分。』 僧人問：『迦葉（Jiāyè）[摩訶迦葉，釋迦牟尼十大弟子之一]上行衣，何人合得披？』 師說：『天然無相之子，不掛出塵之衣。』 青峰楚（Qīngfēng Chǔ）禪師法嗣 西川（Xīchuān）靈龕（Língkān）禪師 僧人問：『如何是諸佛（zhūfó）[眾佛]出身處？』 師說：『出處並非關乎佛，春來草自然青。』 僧人問：『碌碌無為時如何？』 師說：『試著進一步看看。』 京兆府（Jīngzhào fǔ）紫閣山（Zǐgé shān）端己（Duānjǐ）禪師 僧人問：『四相（sìxiàng）[佛教用語，指眾生生、住、異、滅四種相狀]俱盡時，什麼才是真？』 師說：『你從什麼地方來？』 僧人問：『渭水（Wèishuǐ）正向東流時如何？』 師說：『從來沒有間斷過。』 房州（Fángzhōu）開山（Kāishān）懷晝（Huáizhòu）禪師 僧人問：『做什麼樣的行業，才能不違背千聖（qiānshèng）[眾聖]？』 師說：『妙行沒有倫比，情致玄妙本體自然殊異。』 僧人問：『有耳不臨清水洗，無心誰為白雲幽時如何？』 師說：『沒有樹木可以懸掛千金重物。』 僧人問：『懸掛之後又如何？』 師說：『杳杳茫茫難以分辨。』 僧人問：『如何是塵中師？』
【English Translation】 English version Master A monk asked: 'What is the family style of the Abbot (héshàng) [a respectful term for a monk]?' The master said: 'It has never been common throughout the four seas.' The monk asked: 'What is 'one dust containing the Dharma realm (fǎjiè) [Buddhist term, referring to the universe and all its phenomena]'?' The master said: 'The whole body is not complete.' The monk asked: 'What is the division of nine ages in a kshana?' The master said: 'Flourishing and prosperous, yet not displaying colors.' The monk asked: 'What is the true meaning within the Zen school (zōngmén) [Zen Buddhism]?' The master said: 'Even a foreign monk (húsēng) [a monk from the Western Regions] from ten thousand miles away cannot enter these turbulent waves.' Dharma successor of Zen Master Wuya Bin (Wūyá bīn) Zen Master Xinggu (Xīnggǔ) of Da'an Mountain (Dà'ān shān), Anzhou (Ānzhōu) A monk asked: 'Where does a deceased monk go after transmigration (qiānhuà) [Buddhist term, referring to passing away]?' The master said: 'Last night, at the third watch, he went to worship at the southern suburbs.' The monk asked: 'What is the meaning of Vimalakirti's (Wéimó) [Vimalakirti, a Buddhist lay bodhisattva] silence?' The master said: 'A dark and black stone ox, standing aloof and refusing to leave its house.' The monk asked: 'What is the matter on the other side?' The master said: 'A dark-skinned cowherd does not extend his hand; a wild crane flies beside a silver cage, accompanied by wild clouds.' Zen Master Xinglang (Xínglǎng) of Wuyashan (Wūyá shān), Qizhou (Qízhōu) A monk asked: 'Before becoming a human, what did I do?' The master said: 'A stone ox on the sea sings three beats, a red thread is divided in the palm of the hand.' The monk asked: 'Who is worthy to wear Kashyapa's (Jiāyè) [Mahakasyapa, one of the ten major disciples of Sakyamuni Buddha] upper garment?' The master said: 'A naturally formless child does not wear clothes that leave the dust.' Dharma successor of Zen Master Qingfeng Chu (Qīngfēng Chǔ) Zen Master Lingkan (Língkān) of Xichuan (Xīchuān) A monk asked: 'What is the birthplace of all Buddhas (zhūfó) [all Buddhas]?' The master said: 'The birthplace is not related to the Buddha; when spring comes, the grass naturally turns green.' The monk asked: 'What about when one is mediocre and does nothing?' The master said: 'Try to take a step further and see.' Zen Master Duanji (Duānjǐ) of Zigeshan (Zǐgé shān), Jingzhao Prefecture (Jīngzhào fǔ) A monk asked: 'When the four characteristics (sìxiàng) [Buddhist term, referring to the four characteristics of sentient beings: birth, dwelling, change, and extinction] are exhausted, what is true?' The master said: 'Where did you come from?' The monk asked: 'What about when the Wei River (Wèishuǐ) flows eastward?' The master said: 'It has never been interrupted.' Zen Master Huaizhou (Huáizhòu) of Kaishan (Kāishān), Fangzhou (Fángzhōu) A monk asked: 'What kind of practice should one engage in to avoid contradicting the thousands of sages (qiānshèng) [all sages]?' The master said: 'Wonderful practice is unparalleled; the profound sentiment and the essence are naturally different.' The monk asked: 'What about 'Having ears but not washing them in clear water, with no intention, who makes the white clouds secluded'?' The master said: 'There is no tree to hang a thousand gold coins on.' The monk asked: 'What about after hanging?' The master said: 'Vague and difficult to distinguish.' The monk asked: 'What is a teacher in the dust?'
曰。荊棘林中隨處到。旃檀林里任縱橫。問如何是祖師西來意。師曰。月隱澄潭。金輝正午。
幽州傳法禪師
僧問。教意祖意是同是別。師曰。華開金線秀。古洞白雲深。問別人為甚麼徒弟多。師為甚麼無徒弟。師曰。海島龍多隱。茅茨鳳不棲。
益州凈眾寺歸信禪師
僧問。蓮華未出水時如何。師曰。菡萏滿池流。曰出水后如何。師曰。葉落不知秋。問不假浮囊。便登巨海時如何。師曰。紅觜飛超三界外。綠毛也解道煎茶。問如何是自在底人。師曰。劍樹霜林去便行。曰如何是不自在底人。師曰。釋迦在阇黎后。
青峰山清勉禪師
僧問。久醞蒲萄酒。今日為誰開。師曰。飲者方知。問如何是祖師西來意。師曰。耨池無一滴。四海自滔滔。
宋世玉音
宋太宗皇帝
一日幸相國寺。見僧看經問曰。是甚麼經。僧曰。仁王經。帝曰。既是寡人經。因甚卻在卿手裡。僧無對。(雪竇代云。皇天無親。唯德是輔)幸開寶塔。問僧。卿是甚人。對曰塔主。帝曰。朕之塔為甚麼卿作主。僧無對。(雪竇代曰。合國咸知)一日因僧朝見。帝問。甚處來。對曰。廬山臥云庵。帝曰。朕聞臥云深處不朝天。為甚到此。僧無對。(雪竇代云。難逃至化)僧入對次奏曰。陛下
【現代漢語翻譯】 現代漢語譯本 僧問：『荊棘林中隨處可到，旃檀林（指檀香樹林，比喻高尚的修行環境）里任憑縱橫，請問什麼是祖師西來意（達摩祖師從西方來到中國的真正用意）？』 師（幽州傳法禪師）說：『月亮隱沒在澄澈的深潭中，太陽的光輝正在正午。』
幽州傳法禪師
僧問：『教意（佛教的教義）和祖意（祖師的意旨）是相同還是不同？』 師說：『花開時金線般的花紋顯現，古老的洞穴里白雲深深。』 問：『別人為什麼徒弟多，師父你為什麼沒有徒弟？』 師說：『海島上龍多隱藏不出，簡陋的茅屋裡鳳凰不會棲息。』
益州凈眾寺歸信禪師
僧問：『蓮花未出水時是什麼樣子？』 師說：『含苞待放的蓮花布滿池塘。』 問：『出水后又是什麼樣子？』 師說：『葉子凋落了也不知道秋天來了。』 問：『不借助浮囊，就能登上大海時是什麼樣子？』 師說：『紅嘴鳥飛越三界之外，綠毛龜也懂得如何煮茶。』 問：『如何是自在的人？』 師說：『劍樹霜林，想去就去。』 問：『如何是不自在的人？』 師說：『釋迦牟尼（佛教創始人）還在你阇黎（和尚）身後。』
青峰山清勉禪師
僧問：『醞釀已久的葡萄酒，今天為誰開啟？』 師說：『飲用的人才知道。』 問：『如何是祖師西來意？』 師說：『耨池（傳說中的小池）里沒有一滴水，四海卻自然地波濤洶涌。』
宋世玉音
宋太宗皇帝
一日，宋太宗皇帝駕臨相國寺，看見僧人正在看經書，便問：『這是什麼經？』 僧人回答：『是《仁王經》。』 皇帝說：『既然是寡人的經，為什麼卻在你手裡？』 僧人無言以對。（雪竇禪師代答說：『皇天沒有偏私，唯有德者才能輔助。』） 皇帝駕臨開寶塔，問僧人：『你是什麼人？』 僧人回答：『是塔主。』 皇帝說：『朕的塔，為什麼你來做主？』 僧人無言以對。（雪竇禪師代答說：『全國上下都知道。』） 一日，有僧人入朝覲見，皇帝問：『從哪裡來？』 僧人回答：『廬山臥云庵。』 皇帝說：『朕聽說臥云庵深處不朝拜天子，為什麼你卻到這裡來？』 僧人無言以對。（雪竇禪師代答說：『難以逃脫至高的教化。』） 僧人入朝覲見時奏報道：『陛下』
【English Translation】 English version A monk asked: 'One can go anywhere in a thicket of thorns, and roam freely in a sandalwood forest (referring to a forest of sandalwood trees, a metaphor for a noble practice environment). What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)?' The Master (Chan Master Chuanfa of Youzhou) said: 'The moon is hidden in the clear, deep pool, and the golden light is at high noon.'
Chan Master Chuanfa of Youzhou
A monk asked: 'Are the meaning of the teachings (Buddhist doctrines) and the meaning of the Patriarch (the Patriarch's intention) the same or different?' The Master said: 'When the flowers bloom, golden threads appear, and in the ancient cave, the white clouds are deep.' Asked: 'Why do others have many disciples, and why do you, Master, have no disciples?' The Master said: 'Many dragons hide on the islands, and phoenixes do not dwell in thatched huts.'
Chan Master Guixin of Jingzhong Temple in Yizhou
A monk asked: 'What is the lotus flower like before it emerges from the water?' The Master said: 'The lotus buds fill the pond.' Asked: 'What is it like after it emerges from the water?' The Master said: 'The leaves fall and one does not know that autumn has arrived.' Asked: 'What is it like to be able to ascend the great sea without relying on a floatation device?' The Master said: 'The red-beaked bird flies beyond the three realms, and the green-haired turtle also knows how to brew tea.' Asked: 'What is a free person like?' The Master said: 'Sword trees and frost forests, go whenever you want.' Asked: 'What is an unfree person like?' The Master said: 'Sakyamuni (the founder of Buddhism) is still behind your Ajari (monk).'
Chan Master Qingmian of Qingfeng Mountain
A monk asked: 'For whom is the long-brewed grape wine opened today?' The Master said: 'Only the drinker knows.' Asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'There is not a drop of water in the Nuo Pond (a legendary small pond), yet the four seas are naturally turbulent.'
Jade Voice of the Song Dynasty
Emperor Taizong of Song
One day, Emperor Taizong of Song visited Xiangguo Temple and saw a monk reading a scripture, so he asked: 'What scripture is this?' The monk replied: 'It is the 'Renwang Sutra' (Sutra of Humane Kings).' The Emperor said: 'Since it is the scripture of the sovereign, why is it in your hands?' The monk was speechless. (Chan Master Xuedou replied on his behalf: 'Heaven has no favorites, only virtue is assisted.') The Emperor visited Kaibao Pagoda and asked a monk: 'Who are you?' The monk replied: 'The master of the pagoda.' The Emperor said: 'Why are you the master of my pagoda?' The monk was speechless. (Chan Master Xuedou replied on his behalf: 'The whole country knows.') One day, a monk came to court to pay homage, and the Emperor asked: 'Where do you come from?' The monk replied: 'Woyun Hermitage on Mount Lu.' The Emperor said: 'I have heard that those deep in Woyun Hermitage do not pay homage to the Emperor, why have you come here?' The monk was speechless. (Chan Master Xuedou replied on his behalf: 'It is difficult to escape the supreme transformation.') A monk entered the court to pay homage and reported: 'Your Majesty'
還記得么。帝曰。甚處相見來。奏曰。靈山一別直至如今。帝曰。卿以何為驗。僧無對。(雪竇代曰。貧道得得而來)京寺回祿。藏經悉為煨燼。僧欲乞宣賜。召問。昔日摩騰不燒。如今為甚卻燒。僧無對。(雪竇代云。陛下不忘付囑)帝嘗夢神人。報曰。請陛下發菩提心。因早朝宣問左右街。菩提心作么生髮。街無對。(雪竇代云。實謂今古罕聞)智寂大師進三界圖。帝問。朕在那一界中。寂無對。(保寧勇代曰。陛下何處不稱尊)一日朝罷。帝擎缽問丞相王隨曰。既是大庾嶺頭提不起。為甚麼卻在朕手裡。隨無對。
徽宗皇帝政和三年
嘉州巡捕官奏。本部路傍。有大古樹。因風摧折。中有一僧禪定。鬚髮被體。指爪繞身。帝降旨令肩輿入京。命西天總持三藏。以金磬出其定。遂問。何代僧。曰。我乃東林遠法師之弟。名慧持。因游峨嵋入定於樹。遠法師無恙否。藏曰。遠法師晉人也。化去七百年矣。持不復語。藏問。師既至此欲歸何所。持曰。陳留縣復入定。帝制三偈令繪像頒行。偈曰。七百年來老古錐。定中訊息許誰知。爭如只履西歸去。生死何勞木作皮。藏山于澤亦藏身。天下無藏道可親。寄語莊周休擬議。樹中不是負趍人。有情身不是無情。彼此人人定里身。會得菩提本無樹。不須辛苦問盧
【現代漢語翻譯】 現代漢語譯本 還記得嗎。皇帝問道：『我們在哪裡見過？』僧人回答說：『自從靈山一別，直到如今。』皇帝問道：『你用什麼來證明？』僧人無言以對。（雪竇禪師代答說：『貧僧一路風塵僕僕而來。』）京城寺廟遭遇火災，藏經全部化為灰燼。僧人想要請求皇帝施捨，皇帝召見並問道：『過去摩騰（Kāśyapa Mātanga）的經書沒有被燒燬，如今為什麼會被燒燬？』僧人無言以對。（雪竇禪師代答說：『陛下沒有忘記佛的囑託。』）皇帝曾經夢見神人，告知他說：『請陛下發起菩提心（bodhicitta）。』因此在早朝時詢問左右大臣：『菩提心應該如何發起？』大臣們無言以對。（雪竇禪師代答說：『實在可以說是古今罕見。』）智寂大師進獻三界圖（Trailokya），皇帝問道：『朕在哪一界中？』智寂大師無言以對。（保寧勇禪師代答說：『陛下在哪裡不被尊崇呢？』）一天退朝後，皇帝拿著缽問丞相王隨說：『既然在大庾嶺頭提不起來，為什麼卻在朕手裡？』王隨無言以對。
宋徽宗政和三年 嘉州巡捕官上奏說：『本部路旁，有一棵大古樹，因為風吹折斷。樹中有一僧人禪定，鬚髮覆蓋身體，指甲纏繞全身。』皇帝下旨命令用肩輿抬入京城，命令西天總持三藏（Tripitaka Master）用金磬使其出定。於是問道：『是哪個朝代的僧人？』僧人回答說：『我是東林遠法師（Huiyuan）的弟弟，名叫慧持（Huichi）。因為遊歷峨嵋山，在樹中入定。遠法師安好嗎？』三藏回答說：『遠法師是晉朝人，已經去世七百年了。』慧持不再說話。三藏問道：『師父既然來到這裡，想要回到哪裡去？』慧持說：『陳留縣，再次入定。』皇帝制作了三首偈頌，命令畫師繪像頒佈施行。偈頌說：『七百年來老古錐，定中訊息許誰知。爭如只履西歸去，生死何勞木作皮。藏山于澤亦藏身，天下無藏道可親。寄語莊周休擬議，樹中不是負趍人。有情身不是無情，彼此人人定里身。會得菩提本無樹，不須辛苦問盧。』
【English Translation】 English version Do you remember? The Emperor asked: 'Where have we met before?' The monk replied: 'Since our parting at Ling Mountain (spiritual mountain), until now.' The Emperor asked: 'What proof do you have?' The monk was speechless. (Xuedou Chan Master replied on his behalf: 'This poor monk has come all the way here in weariness.') The capital's temples suffered a fire, and the sutras were all reduced to ashes. The monk wanted to beg for the Emperor's charity, so the Emperor summoned him and asked: 'In the past, Kāśyapa Mātanga's (摩騰) scriptures were not burned, why are they burned now?' The monk was speechless. (Xuedou Chan Master replied on his behalf: 'Your Majesty has not forgotten the Buddha's entrustment.') The Emperor once dreamed of a divine being who told him: 'Please, Your Majesty, arouse the Bodhicitta (菩提心).' Therefore, during the morning court, he asked the ministers on the left and right: 'How should the Bodhicitta be aroused?' The ministers were speechless. (Xuedou Chan Master replied on his behalf: 'It can truly be said to be rarely heard in ancient and modern times.') Great Master Zhiji presented a map of the Three Realms (三界圖). The Emperor asked: 'In which realm am I?' Zhiji was speechless. (Baoning Yong Chan Master replied on his behalf: 'Where is Your Majesty not revered?') One day, after the morning court, the Emperor held a bowl and asked the Prime Minister Wang Sui: 'Since it cannot be lifted at the top of Dayu Ridge, why is it in my hand?' Wang Sui was speechless.
In the third year of the Zhenghe era of Emperor Huizong of the Song Dynasty, A patrol officer from Jia Prefecture reported: 'Beside the road in this prefecture, there is a large ancient tree that was broken by the wind. Inside the tree, there is a monk in meditation, his hair and beard covering his body, and his fingernails wrapped around him.' The Emperor issued an edict to have him carried into the capital by sedan chair, and ordered the Tripitaka Master (三藏) Zongchi from the Western Regions to use a golden chime to bring him out of meditation. He then asked: 'Which dynasty's monk are you?' The monk replied: 'I am the younger brother of Dharma Master Huiyuan (東林遠法師) of Donglin Temple, named Huichi (慧持). Because I traveled to Mount Emei, I entered meditation in the tree. Is Dharma Master Huiyuan well?' The Tripitaka Master replied: 'Dharma Master Huiyuan was a person of the Jin Dynasty and passed away seven hundred years ago.' Huichi said no more. The Tripitaka Master asked: 'Since Master has come here, where do you wish to return?' Huichi said: 'Chenliu County, to enter meditation again.' The Emperor composed three verses and ordered painters to create images for distribution. The verses say: 'Old ancient awl for seven hundred years, who knows the news in meditation? Why not just return west with a single sandal, why bother with wood as skin for life and death? Hiding mountains in swamps also hides the body, there is no hiding in the world, the Dao is approachable. Tell Zhuang Zhou to stop speculating, the one in the tree is not a burden carrier. Sentient beings are not insentient, each and every one of us is in meditation. Understand that Bodhi (菩提) has no tree, no need to ask Lu with hardship.'
能。
孝宗皇帝
宣問靈隱佛照光禪師曰。釋迦佛入山修道。六年而成。所成者何事。請師明說。對曰。將謂陛下忘卻。
五燈嚴統卷第六 卍新續藏第 80 冊 No. 1568 五燈嚴統(第1卷-第9卷)
五燈嚴統卷第七
南嶽下二世
馬祖一禪師法嗣
荊州天王道悟禪師
渚宮人。姓崔氏。子玉之後胤也。年十五。依長沙寺曇翥律師出家。二十三。詣嵩山受戒。三十。參石頭。頻沐指示。曾未投機。次謁忠國師。三十四。與國師侍者應真。南還謁馬祖。祖曰。識取自心。本來是佛。不屬漸次。不假修持。體自如如。萬德圓滿。師于言下大悟。祖囑曰。汝若住持莫離舊處。師蒙指已。便返荊門。去郭不遠。結草為廬。后因節使顧問。左右申其端緒。節使親臨訪道。見其路隘車馬難通。極目荒榛曾未修削。睹茲發怒。令人擒師拋於水中。旌旆才歸。乃見遍衙火發。內外烘焰莫可近之。惟聞空中聲曰。我是天王神。我是天王神。節使迴心設拜。煙焰都息。宛然如初。遂往江邊。見師在水都不濕衣。節使重伸懺悔。迎請在衙供養。于府西造寺。額號天王。僧龍潭問曰。從上相承底事如何。師曰。不是明汝來處不得。潭曰。這個眼目幾人具得。師曰。淺草易
【現代漢語翻譯】 現代漢語譯本 孝宗皇帝問道靈隱佛照光禪師：『釋迦佛（Sakyamuni Buddha）入山修道，六年而成，所成的是什麼事？請禪師明說。』 禪師回答說：『我還以為陛下忘記了呢。』
荊州天王道悟禪師 是渚宮人，姓崔，是子玉的後代。十五歲時，依長沙寺的曇翥律師出家。二十三歲時，前往嵩山受戒。三十歲時，參拜石頭希遷禪師（Shitou Xiqian），多次得到他的指示，但始終未能領悟。之後拜見忠國師（Zhong Guoshi）。三十四歲時，與國師的侍者應真（Yingzhen）一同南歸，拜見馬祖道一禪師（Mazu Daoyi）。 馬祖禪師說：『認識自己的心，本來就是佛，不屬於漸修，不依賴修持，本體自然如如不動，具備萬種功德圓滿。』禪師在言下大悟。 馬祖囑咐說：『你如果主持寺廟，不要離開原來的地方。』禪師領悟了馬祖的指示后，便返回荊門，在離城不遠的地方，結草為廬。後來因為節度使顧問，左右向節度使稟告了他的情況，節度使親自來訪問道。見道路狹窄，車馬難以通行，放眼望去都是荒草，沒有修剪。節度使見此情景大怒，命人將禪師擒住拋入水中。節度使的儀仗隊剛回到衙門，就看見衙門內外燃起大火，無法靠近。只聽見空中傳來聲音說：『我是天王神（Tianwang Shen），我是天王神。』節度使回心轉意，設壇拜祭，煙火立刻熄滅，恢復如初。於是前往江邊，看見禪師在水中，衣服都沒有濕。節度使再次懺悔，迎請禪師到衙門供養，在府西建造寺廟，題額為天王寺。僧人龍潭崇信（Longtan Chongxin）問道：『從上代代相傳的究竟是什麼事？』禪師說：『不是明白你來的地方就不能明白。』龍潭說：『這種眼光有幾個人具備？』禪師說：『淺草容易……』
【English Translation】 English version Emperor Xiaozong asked Zen Master Fozhao Guang of Lingyin Monastery: 'Sakyamuni Buddha entered the mountains to cultivate the Way and achieved enlightenment in six years. What did he achieve? Please explain it clearly, Master.' The Zen Master replied: 'I thought Your Majesty had forgotten.'
Zen Master Daowu of Tianwang Monastery in Jingzhou Was a native of Zhugong, with the surname Cui, a descendant of Ziyu. At the age of fifteen, he became a monk under the guidance of Vinaya Master Tanzhu of Changsha Monastery. At the age of twenty-three, he went to Mount Song to receive the precepts. At the age of thirty, he visited Zen Master Shitou Xiqian, receiving his instructions many times, but he never attained enlightenment. Later, he visited National Teacher Zhong. At the age of thirty-four, he returned south with Yingzhen, the attendant of the National Teacher, and visited Zen Master Mazu Daoyi. Zen Master Mazu said: 'Recognize your own mind, which is originally Buddha, not belonging to gradual cultivation, not relying on practice, the essence is naturally unmoving, possessing myriad virtues and perfection.' The Zen Master had a great enlightenment upon hearing these words. Mazu instructed: 'If you preside over a monastery, do not leave the original place.' After the Zen Master understood Mazu's instructions, he returned to Jingmen and built a thatched hut not far from the city. Later, because the Jiedushi (military governor) consulted him, his attendants reported his situation to the Jiedushi, who personally came to inquire about the Way. Seeing that the road was narrow and difficult for carriages and horses to pass, and that the view was full of weeds that had not been trimmed, the Jiedushi was furious and ordered people to seize the Zen Master and throw him into the water. As soon as the Jiedushi's entourage returned to the yamen, they saw a great fire burning inside and outside the yamen, making it impossible to approach. They only heard a voice in the air saying: 'I am the Tianwang Shen (Heavenly King Spirit), I am the Tianwang Shen.' The Jiedushi repented and set up an altar to worship, and the fire immediately went out, returning everything to its original state. Then he went to the river and saw the Zen Master in the water, his clothes not even wet. The Jiedushi repented again and invited the Zen Master to the yamen for offerings, and built a temple west of the yamen, naming it Tianwang Monastery. Monk Longtan Chongxin asked: 'What exactly is the matter passed down from generation to generation?' The Zen Master said: 'One cannot understand without understanding where you come from.' Longtan said: 'How many people possess this kind of vision?' The Zen Master said: 'Shallow grass is easy...'
為長蘆。師常云。快活快活。及臨終時。叫苦苦。又云閻羅王來取我也。院主問曰。和尚當時被節度使拋向水中。神色不動。如今何得恁么地。師舉枕子曰。汝道當時是。如今是。院主無對。便入滅。當元和三年戊子十月十三日也。年八十二。坐六十三夏。嗣法一人。曰崇信。即龍潭也(宋大川云。以丘玄素符載二碑參合。應以天王道悟嗣馬祖。龍潭崇信嗣之。始為不差誤矣 按指月錄云。天王道悟嗣馬祖。龍潭崇信嗣之。丘玄素撰。唐聞人歸登有南嶽碑。圭峰答裴國宗趣狀。權德輿馬祖塔銘。皆以天王為馬祖嗣。佛國白達觀穎呂夏卿張無盡皆有著辯。以證傳燈之誤 按正名錄云。諸家證據。由在事蹟證據中。惟張無盡之言。最為深切。無盡云。石頭得藥山。山得曹洞。教理行果言說婉轉。天皇道悟下出周金剛。呵風罵雨。雖佛祖不敢嬰其鋒。恐皇字差誤。后得丘玄素符載二碑。遍示諸方曰。吾嘗疑德山洞山同出石頭下。因甚垂手處。死活不同。今以丘符二碑證之。朗然明白。方知吾擇法驗人之不謬耳 此則直從施設處勘出。一言而定千古之疑。譬如世人子嗣有訛。考覈宗譜。固可辨明。若一滴血則真偽立剖。無盡之言。可謂滴血而得其真者矣。按三刻所載。考據的確。討論精詳。千載疑案一時冰釋矣)。
南
【現代漢語翻譯】 在長蘆，這位禪師經常說：『快活，快活！』 但臨終時，卻叫喊：『苦啊，苦啊！』 又說：『閻羅王來抓我了！』 寺院住持問：『和尚您當初被節度使扔進水裡，神色都不變，現在怎麼會這樣呢？』 禪師舉起枕頭說：『你說當時是當時，現在是現在？』 住持無言以對。禪師便圓寂了。那是元和三年戊子年十月十三日，享年八十二歲，坐禪六十三個夏天。有一位嗣法弟子，名叫崇信（即龍潭）。（宋代大川說，參照丘玄素所撰寫的兩篇碑文，應該是天王道悟繼承了馬祖的法脈，龍潭崇信繼承了天王的法脈，這樣才不會有差錯。按《指月錄》記載，天王道悟繼承馬祖，龍潭崇信繼承天王，是丘玄素所撰寫。唐代聞人歸登有《南嶽碑》，圭峰宗密回答裴國宗的《趣狀》，權德輿撰寫《馬祖塔銘》，都認為天王是馬祖的繼承人。佛國白、達觀穎、呂夏卿、張無盡都寫文章辯論，來證明《傳燈錄》的錯誤。按《正名錄》記載，各家的證據，都在事蹟證據中。只有張無盡的話，最為深刻。無盡說，石頭希遷得到了藥山惟儼，藥山惟儼得到了曹洞宗的法脈，教理行果的言說委婉周全。天皇道悟門下出了周金剛，呵風罵雨，即使佛祖也不敢觸其鋒芒。恐怕『皇』字有差錯。後來得到丘玄素所撰寫的兩篇碑文，遍示各方說：『我曾經懷疑德山宣鑒和洞山良價都出自石頭希遷門下，為什麼垂手處，死活不同。現在用丘符的兩篇碑文來驗證，非常明白。才知道我選擇法脈驗證人的方法沒有錯。』 這就直接從施設處勘驗出來，一句話就確定了千古的疑惑。譬如世人子嗣有訛誤，考覈宗譜，固然可以辨明。如果用一滴血來驗證，那麼真偽立刻就能分辨。無盡的話，可以說是滴血而得到真理的人啊。按《三刻》所記載，考據的確鑿，討論的精詳，千年的疑案一時冰釋了。） 南
【English Translation】 At Changlu, this Chan master often said, 'Happy, happy!' But when approaching death, he cried out, 'Bitter, bitter!' And said, 'Yama (King of the Underworld) is coming to take me!' The abbot of the monastery asked, 'Venerable monk, when you were thrown into the water by the military governor, your expression didn't change. Why are you like this now?' The Chan master raised his pillow and said, 'Are you saying that then was then, and now is now?' The abbot was speechless. The Chan master then passed away. That was on the thirteenth day of the tenth month of the year Wuzi in the Yuanhe era (808 AD), at the age of eighty-two, having practiced Zen for sixty-three summers. He had one Dharma heir, named Chongxin (Longtan). (Dachuan of the Song Dynasty said that, referring to the two inscriptions written by Qiu Xuansu, it should be that Tianwang Daowu inherited the Dharma lineage of Mazu (Ma-tsu Tao-i), and Longtan Chongxin inherited the Dharma lineage of Tianwang, so that there would be no mistakes. According to the Zhiyuelu (Record of Pointing at the Moon), Tianwang Daowu inherited Mazu, and Longtan Chongxin inherited Tianwang, which was written by Qiu Xuansu. Wenren Guideng of the Tang Dynasty wrote the Nanyue Stele, Guifeng Zongmi answered Pei Guozong's Quzhuang, and Quan Deyu wrote the Mazu Pagoda Inscription, all of which considered Tianwang to be Mazu's successor. Baifo, Daguan Ying, Lü Xiaqing, and Zhang Wujin all wrote articles to argue and prove the errors in the Chuandenglu (Transmission of the Lamp). According to the Zhengminglu (Record of Correcting Names), the evidence from various sources is all in the evidence of events. Only Zhang Wujin's words are the most profound. Wujin said that Shitou Xiqian (Shih-t'ou Hsi-ch'ien) obtained Yaoshan Weiyan (Yao-shan Wei-yen), and Yaoshan Weiyan obtained the Dharma lineage of the Caodong (Ts'ao-tung) school, and the teachings, principles, practices, and results were spoken of in a gentle and complete manner. Zhou Jingang came out from under Tianwang Daowu, scolding the wind and cursing the rain, even the Buddhas and ancestors did not dare to touch his sharp edge. I was afraid that the character '皇' (huang, emperor) was wrong. Later, I obtained the two inscriptions written by Qiu Xuansu and showed them to all sides, saying, 'I once suspected that Deshan Xuanjian (Te-shan Hsuan-chien) and Dongshan Liangjie (Tung-shan Liang-chieh) both came from under Shitou Xiqian, why are the methods of '垂手' (chui shou, letting go) different in life and death? Now I use the two inscriptions of Qiu Fu to verify it, and it is very clear. Only then did I know that my method of choosing the Dharma lineage and verifying people was not wrong.' This directly examines it from the place of application, and one sentence determines the doubts of thousands of years. For example, if there is an error in the succession of descendants in the world, examining the genealogy can certainly clarify it. If a drop of blood is used to verify it, then the authenticity can be distinguished immediately. Wujin's words can be said to be those of a person who obtained the truth by dripping blood. According to the records in the Sanke (Three Engravings), the textual research is accurate and the discussion is detailed, and the thousand-year-old mystery is solved at once.) South
岳下三世
天王道悟禪師法嗣
澧州龍潭崇信禪師
渚宮人也。其家賣餅。師少而英異。初悟和尚蒙祖記莂。后居天王寺。人莫之測。師家于寺巷。常日以十餅饋之。天王受之。每食畢。常留一餅曰。吾惠汝。以蔭子孫。師一日自唸曰。餅是我持去。何以返遺我邪。其別有旨乎。遂造而問焉。王曰。是汝持來。復汝何咎。師聞之頗曉玄旨。因投出家。王曰。汝昔崇福善。今信吾言。可名崇信。由是服勤左右。一日問曰。某自到來。不蒙指示心要。王曰。自汝到來。吾未嘗不指汝心要。師曰何處指示。王曰。汝擎茶來。吾為汝接。汝行食來。吾為汝受。汝和南時。吾便低首。何處不指示心要。師低頭良久。王曰。見則直下便見。擬思即差。師當下開解。復問如何保任。王曰。任性逍遙。隨緣放曠。但盡凡心。別無聖解。師后詣澧陽龍潭棲止。僧問。髻中珠誰人得。師曰。不賞玩者得。曰安著何處。師曰。有處即道來。有尼問。如何得為僧去。師曰。作尼來多少時也。曰還有為僧時也無。師曰。汝即今是甚麼。曰現是尼身。何得不識。師曰。誰識汝。李翱刺史問。如何是真如般若。師曰。我無真如般若。李曰。幸遇和尚。師曰。此猶是分外之言。
南嶽下四世
龍潭信禪師法嗣
鼎
【現代漢語翻譯】 現代漢語譯本 岳下三世
天王道悟禪師法嗣
澧州龍潭崇信禪師（Longtan Chongxin）：澧州渚宮人。他家以賣餅為生。崇信禪師年少時就聰慧過人。最初，他拜悟和尚為師，悟和尚認可了他的資質。後來他住在天王寺，人們都無法測度他。崇信禪師的家就在寺廟附近，他每天都用十個餅供養天王禪師。天王禪師接受他的供養，每次吃完后，總會留一個餅說：『我把這個惠贈給你，用來蔭庇你的子孫。』崇信禪師有一天自己思忖道：『餅是我拿來的，為什麼又返回來給我呢？其中莫非有什麼深意？』於是就去拜見天王禪師並詢問。天王禪師說：『這是你拿來的，我還給你有什麼過錯？』崇信禪師聽了，略微明白了其中的玄妙旨意，於是就請求出家。天王禪師說：『你過去崇尚福善，現在又相信我的話，可以取名為崇信。』從此以後，崇信禪師就服侍在天王禪師左右。有一天，他問道：『我自從來到這裡，沒有得到您的開示心要。』天王禪師說：『自從你來到這裡，我未曾不指示你的心要。』崇信禪師說：『在什麼地方指示的呢？』天王禪師說：『你端茶來，我為你接；你送飯來，我為你接受；你合掌致敬時，我就低頭回禮。哪裡沒有指示你的心要？』崇信禪師低頭沉思良久。天王禪師說：『見到就直接見到，稍微一思量就差了。』崇信禪師當下開悟。又問：『如何保任？』天王禪師說：『任性逍遙，隨緣放曠，只要斷盡凡心，別無聖解。』崇信禪師後來到澧陽龍潭居住。有僧人問：『髻中珠（jizhongzhu，頭髻中的寶珠，比喻自性）是誰人得到的？』崇信禪師說：『不賞玩它的人得到。』僧人問：『安放在什麼地方？』崇信禪師說：『有處所就說出來。』有個尼姑問：『如何才能成為僧人？』崇信禪師說：『做尼姑多久了？』尼姑問：『還有成為僧人的時候嗎？』崇信禪師說：『你現在是什麼？』尼姑說：『現在是尼姑之身，怎麼能不認識？』崇信禪師說：『誰認識你？』李翱刺史問：『什麼是真如般若（Zhenru bore，佛教用語，指真實如常的智慧）？』崇信禪師說：『我沒有真如般若。』李翱說：『有幸遇到和尚。』崇信禪師說：『這還是分外之言。』
南嶽下四世
龍潭信禪師法嗣
鼎
【English Translation】 English version Third Generation from Nanyue
Successor of Zen Master Daowu of Tianwang
Zen Master Chongxin of Longtan in Lizhou (澧州龍潭崇信禪師): He was from Zhugong in Lizhou. His family made and sold cakes. The Zen Master was intelligent and extraordinary from a young age. Initially, he took the monk Wu as his teacher, who recognized his potential. Later, he resided in Tianwang Temple, where people couldn't fathom him. The Zen Master's home was near the temple, and he would offer ten cakes to Zen Master Tianwang daily. Tianwang accepted them, and after eating, he would always leave one cake, saying, 'I bestow this upon you to benefit your descendants.' One day, the Zen Master thought to himself, 'The cakes are brought by me, why are they returned to me? Could there be a deeper meaning?' So he went to see Zen Master Tianwang and asked. Tianwang said, 'You brought them, what fault is there in returning them to you?' Upon hearing this, the Zen Master slightly understood the profound meaning and requested to become a monk. Tianwang said, 'You used to admire fortune and goodness, and now you believe my words, you can be named Chongxin.' From then on, Zen Master Chongxin served by Tianwang's side. One day, he asked, 'Since I arrived, I have not received your instruction on the essential of the mind.' Tianwang said, 'Since you arrived, I have never not pointed out the essential of your mind.' The Zen Master said, 'Where have you pointed it out?' Tianwang said, 'When you bring tea, I receive it for you; when you bring food, I accept it; when you perform the henan (和南, a gesture of respect), I bow my head. Where have I not pointed out the essential of your mind?' The Zen Master lowered his head and pondered for a long time. Tianwang said, 'If you see, see directly; if you think, you are mistaken.' The Zen Master immediately attained enlightenment. He then asked, 'How to maintain it?' Tianwang said, 'Let your nature be free and unfettered, follow conditions and be unrestrained, just exhaust the ordinary mind, there is no other holy understanding.' Later, Zen Master Chongxin went to Longtan in Liyang to reside. A monk asked, 'Who obtains the jewel in the topknot (髻中珠, a metaphor for self-nature)?' The Zen Master said, 'Those who do not admire and play with it obtain it.' The monk asked, 'Where is it placed?' The Zen Master said, 'If there is a place, then speak of it.' A nun asked, 'How can one become a monk?' The Zen Master said, 'How long have you been a nun?' The nun asked, 'Is there still a time to become a monk?' The Zen Master said, 'What are you now?' The nun said, 'I am currently a nun, how can you not recognize it?' The Zen Master said, 'Who recognizes you?' The prefect Li Ao asked, 'What is True Suchness Prajna (Zhenru bore, Buddhist term referring to true and constant wisdom)?' The Zen Master said, 'I have no True Suchness Prajna.' Li Ao said, 'I am fortunate to meet the monk.' The Zen Master said, 'These are still extraneous words.'
Fourth Generation from Nanyue
Successor of Zen Master Xin of Longtan
Ding
州德山宣鑒禪師
簡州周氏子。丱歲出家。依年受具。精究律藏。于性相諸經。貫通旨趣。常講金剛般若。時謂之周金剛。嘗謂同學曰。一毛吞海。海性無虧。纖芥投鋒。鋒利不動。學與無學。唯我知焉。后聞南方禪席頗盛。師氣不平。乃曰。出家兒千劫學佛威儀。萬劫學佛細行。不得成佛。南方魔子。敢言直指人心見性成佛。我當摟其窟穴。滅其種類。以報佛恩。遂擔青龍疏鈔出蜀。至澧陽路上。見一婆子賣餅。因息肩買餅點心。婆指擔曰。這個是甚麼文字。師曰。青龍疏鈔。婆曰。講何經。師曰。金剛經。婆曰。我有一問。你若答得。施與點心。若答不得。且別處去。金剛經道。過去心不可得。現在心不可得。未來心不可得。未審。上座點那個心。師無語。遂往龍潭。至法堂曰。久向龍潭。及乎到來。潭又不見。龍又不現。潭引身曰。子親到龍潭。師無語。遂棲止焉。一夕侍立次。潭曰。更深。何不下去。師珍重便出。卻回曰。外面黑。潭點紙燭度與師。師擬接。潭復吹滅。師於此大悟。便禮拜。潭曰。子見個甚麼。師曰。從今向去。更不疑天下老和尚舌頭也。至來日。龍潭升座謂眾曰。可中有個漢。牙如劍樹。口似血盆。一棒打不回頭。他時向孤峰頂上。立吾道去在。師將疏鈔堆法堂前。舉火炬曰。窮諸
【現代漢語翻譯】 現代漢語譯本 州德山宣鑒禪師（Shuan Jian） 簡州周氏子。丱歲出家。依年受具。精究律藏。于性相諸經。貫通旨趣。常講金剛般若（Vajra Prajna）。時謂之周金剛。嘗謂同學曰。『一毛吞海。海性無虧。纖芥投鋒。鋒利不動。學與無學。唯我知焉。』后聞南方禪席頗盛。師氣不平。乃曰。『出家兒千劫學佛威儀。萬劫學佛細行。不得成佛。南方魔子。敢言直指人心見性成佛。我當摟其窟穴。滅其種類。以報佛恩。』遂擔青龍疏鈔出蜀。至澧陽路上。見一婆子賣餅。因息肩買餅點心。婆指擔曰。『這個是甚麼文字？』師曰。『青龍疏鈔。』婆曰。『講何經？』師曰。『金剛經。』婆曰。『我有一問。你若答得。施與點心。若答不得。且別處去。金剛經道。過去心不可得。現在心不可得。未來心不可得。未審。上座點那個心？』師無語。遂往龍潭。至法堂曰。『久向龍潭。及乎到來。潭又不見。龍又不現。』潭引身曰。『子親到龍潭。』師無語。遂棲止焉。一夕侍立次。潭曰。『更深。何不下去？』師珍重便出。卻回曰。『外面黑。』潭點紙燭度與師。師擬接。潭復吹滅。師於此大悟。便禮拜。潭曰。『子見個甚麼？』師曰。『從今向去。更不疑天下老和尚舌頭也。』至來日。龍潭升座謂眾曰。『可中有個漢。牙如劍樹。口似血盆。一棒打不回頭。他時向孤峰頂上。立吾道去在。』師將疏鈔堆法堂前。舉火炬曰。『窮諸』
【English Translation】 English version Zen Master Deshan Xuanjian of Zhou He was a son of the Zhou family in Jianzhou. He left home at a young age and received full ordination according to his age. He diligently studied the Vinaya Pitaka (discipline collection), and thoroughly understood the meaning of the Sutras on nature and characteristics. He often lectured on the Vajra Prajna (Diamond Wisdom) Sutra, and was known as Zhou Vajra at the time. He once said to his fellow students, 'A single hair swallowing the sea does not diminish the sea's nature. A tiny mustard seed thrown at a sword's edge does not move the sword's sharpness. Only I know the difference between those who have learned and those who have not.' Later, hearing that the Zen gatherings in the South were flourishing, the master was indignant and said, 'Monks spend thousands of kalpas (eons) learning the Buddha's dignified manners and tens of thousands of kalpas learning the Buddha's subtle practices, yet they cannot attain Buddhahood. These Southern demons dare to say that they directly point to the human mind, see one's nature, and become Buddhas. I will destroy their dens and exterminate their kind to repay the Buddha's kindness.' Thereupon, he carried the Qinglong Commentary and Notes out of Sichuan. On the road to Liyang, he saw an old woman selling cakes. He stopped to rest and buy cakes for a snack. The old woman pointed to his carrying pole and said, 'What kind of writings are these?' The master said, 'The Qinglong Commentary and Notes.' The old woman said, 'Which Sutra does it explain?' The master said, 'The Diamond Sutra.' The old woman said, 'I have a question. If you can answer it, I will give you snacks. If you cannot answer it, then go elsewhere. The Diamond Sutra says, 'The past mind is unattainable, the present mind is unattainable, and the future mind is unattainable.' I wonder, which mind are you trying to point to, venerable monk?' The master was speechless. He then went to Longtan (Dragon Pool). Arriving at the Dharma Hall, he said, 'I have long admired Longtan, but now that I have arrived, the pool is nowhere to be seen, and the dragon does not appear.' Tan (the abbot) presented himself and said, 'You have personally arrived at Longtan.' The master was speechless and stayed there. One evening, while attending to Tan, Tan said, 'It is late. Why don't you go down?' The master respectfully left, but then returned and said, 'It is dark outside.' Tan lit a paper candle and handed it to the master. As the master reached out to take it, Tan blew it out. At this moment, the master had a great awakening and bowed in reverence. Tan said, 'What did you see?' The master said, 'From now on, I will no longer doubt the tongues of the old monks in the world.' The next day, Longtan ascended the seat and said to the assembly, 'Among you there is a man whose teeth are like sword trees and whose mouth is like a blood basin. He will not turn back even if struck with a stick. In the future, he will establish my Way on the solitary peak.' The master piled the commentaries and notes in front of the Dharma Hall, raised a torch, and said, 'Exhausting all'
玄辯。若一毫置於太虛。竭世樞機。似一滴投于巨壑。遂焚之。於是禮辭。直抵溈山。挾復子上法堂。從西過東。從東過西。顧視方丈曰。有么有么。山坐次。殊不顧盻。師曰。無無。便出。至門首乃曰。雖然如此。也不得草草。遂具威儀再入相見。才跨門提起坐具曰。和尚。山擬取拂子。師便喝。拂袖而出。溈山至晚問首座。今日新到在否。座曰。當時背卻法堂。著草鞋出去也。山曰。此子已后。向孤峰頂上。盤結草菴。呵佛罵祖去在。師住澧陽三十年。屬唐武宗廢教。避難於獨浮山之石室。大中初。武陵太守薛廷望。再崇德山精舍。號古德禪院。將訪求哲匠住持。聆師道行。屢請不下山。廷望乃設詭計。遣吏以茶鹽誣之。言犯禁法。取師入州。瞻禮堅請居之。大闡宗風。上堂。若也於己無事。則勿妄求。妄求而得亦非得也。汝但無事於心。無心於事。則虛而靈。空而妙。若毛端許。言之本末者。皆為自欺。何故。毫𨤲繫念。三塗業因。瞥爾情生。萬劫羈鎖。聖名凡號。儘是虛聲。殊相劣形。皆為幻色。汝欲求之。得無累乎。及其厭之。又成大患。終而無益。小參示眾曰。今夜不答話。問話者三十棒。時有僧出禮拜。師便打。僧曰。某甲話也未問。和尚因甚麼打某甲。師曰。汝是甚麼處人。曰。新羅人。師曰。未跨
【現代漢語翻譯】 現代漢語譯本： 玄辯（指洞山良價的弟子）。如果將一根毫毛放在太空中，它會耗盡世間所有的樞機（關鍵）。就像一滴水滴入巨大的山谷，最終會被焚燒殆盡。於是玄辯告辭，直接前往溈山（溈山靈佑禪師）。他帶著坐具進入法堂，從西邊走到東邊，又從東邊走到西邊，環顧方丈室說：『有嗎？有嗎？』溈山禪師正在打坐，完全沒有理睬他。玄辯說：『沒有，沒有。』便走了出去。到了門口才說：『雖然如此，也不能草率。』於是整理好儀容，再次進去拜見。剛跨過門檻，提起坐具說：『和尚，我打算取拂子。』溈山禪師便喝斥一聲，拂袖而去。溈山禪師晚上問首座：『今天新來的僧人在嗎？』首座說：『當時背對著法堂，穿著草鞋出去了。』溈山禪師說：『這個僧人以後會在孤峰頂上，盤結草菴，呵佛罵祖。』 洞山良價禪師住在澧陽三十年。唐武宗時期，佛教被廢除，他便在獨浮山的石室避難。大中初年，武陵太守薛廷望重新修建德山精舍，命名為古德禪院，想要訪求有德行的禪師來住持。他聽說洞山良價禪師的道行，多次邀請他下山，但洞山良價禪師都不答應。薛廷望便設下計謀，派官吏以茶鹽之事誣陷他，說他觸犯了禁法，將他抓到州里。薛廷望瞻仰他的儀容，堅決請求他來主持古德禪院，大力弘揚宗風。洞山良價禪師上堂說法：『如果自己心中沒有事，就不要妄求。妄求而得到的也不是真正的得到。你們只要心中無事，對事無心，就會虛而靈，空而妙。如果有一點點言語的本末，都是在自欺欺人。為什麼呢？哪怕像毫毛般細微的繫念，都是三塗（地獄、餓鬼、畜生）的業因。稍微產生一點情念，就會被萬劫羈絆鎖住。聖人的名號和凡人的稱呼，都是虛幻的聲音。殊勝的相貌和低劣的形體，都是虛幻的色相。你們想要追求它，難道不會被它所累嗎？等到厭惡它的時候，又會成為大患，最終毫無益處。』 洞山良價禪師小參時對大眾開示說：『今晚不回答問題，問問題的人打三十棒。』當時有個僧人出來禮拜，洞山良價禪師便打了他。僧人說：『我話還沒問，和尚為什麼要打我？』洞山良價禪師問：『你是哪裡人？』僧人說：『新羅（古代朝鮮半島國家）人。』洞山良價禪師說：『還沒跨...
【English Translation】 English version: Xuanbian (a disciple of Dongshan Liangjie). If a single hair is placed in the vast emptiness, it would exhaust all the pivotal mechanisms of the world. It's like a drop of water thrown into a giant ravine, eventually to be burned away. Thereupon, Xuanbian took his leave and went directly to Weishan (Zen Master Weishan Lingyou). Carrying his sitting cloth, he entered the Dharma Hall, walking from west to east, and then from east to west, looking around the abbot's room, saying, 'Is there anything? Is there anything?' Zen Master Weishan was in meditation, completely ignoring him. Xuanbian said, 'Nothing, nothing.' Then he went out. At the door, he said, 'Although it is so, it cannot be done carelessly.' So he arranged his robes and went in again to pay respects. Just as he crossed the threshold, lifting his sitting cloth, he said, 'Venerable Abbot, I intend to take the whisk.' Zen Master Weishan shouted at him and brushed him off with his sleeve. In the evening, Zen Master Weishan asked the head monk, 'Is the newly arrived monk still here?' The head monk said, 'At that time, he turned his back to the Dharma Hall and went out wearing straw sandals.' Zen Master Weishan said, 'This monk will later be on the peak of a solitary mountain, building a thatched hut, scolding the Buddhas and cursing the Patriarchs.' Zen Master Dongshan Liangjie lived in Liyang for thirty years. During the reign of Emperor Wuzong of the Tang Dynasty, when Buddhism was abolished, he took refuge in the stone chamber of Dufu Mountain. In the early years of Dazhong, Xue Tingwang, the prefect of Wuling, rebuilt the Deshan Hermitage and named it Gude Zen Monastery, wanting to seek out virtuous Zen masters to reside there. He heard of Zen Master Dongshan Liangjie's virtuous conduct and repeatedly invited him to come down the mountain, but Zen Master Dongshan Liangjie refused. Xue Tingwang then devised a plan, sending officials to falsely accuse him of matters related to tea and salt, saying that he had violated the forbidden laws, and had him arrested and brought to the prefecture. Xue Tingwang admired his demeanor and earnestly requested him to preside over Gude Zen Monastery, greatly promoting the teachings of the school. Zen Master Dongshan Liangjie said in the Dharma Hall: 'If there is nothing in your own mind, do not seek it wantonly. What is obtained through wanton seeking is not truly obtained. You only need to have nothing in your mind and be without mind towards things, and then you will be empty and spiritual, empty and wonderful. If there is even the slightest bit of the beginning and end of words, it is all self-deception. Why? Even the slightest attachment, like a hair, is the karmic cause of the three evil realms (hell, hungry ghosts, animals). The slightest arising of emotion will bind and lock you in countless kalpas. The names of saints and the titles of ordinary people are all illusory sounds. Superior appearances and inferior forms are all illusory colors. If you want to seek them, will you not be burdened by them? When you become disgusted with them, it will become a great affliction, ultimately without benefit.' During a small Dharma assembly, Zen Master Dongshan Liangjie instructed the assembly, saying: 'Tonight, I will not answer questions. Whoever asks a question will receive thirty blows.' At that time, a monk came out to bow, and Zen Master Dongshan Liangjie struck him. The monk said, 'I have not yet asked a question, why is the Venerable Abbot striking me?' Zen Master Dongshan Liangjie asked, 'Where are you from?' The monk said, 'I am from Silla (an ancient Korean kingdom).' Zen Master Dongshan Liangjie said, 'Before crossing...
船舷。好與三十棒。(法眼云。大小德山話作兩橛。玄覺云叢林中喚作隔下語。且從祇如德山道問話者三十棒。意作么生)僧參。師問維那。今日幾人新到。曰。八人。師曰。喚來一時生按著。龍牙問。學人仗鏌鎁劍。擬取師頭時如何。師引頸近前曰。㘞(法眼別云。汝向甚麼處下手)牙曰。頭落也。師呵呵大笑。牙後到洞山舉前話。山曰。德山道甚麼。牙曰。德山無語。洞曰。莫道無語。且將德山落底頭。呈似老僧看。牙方省。便懺謝。有僧舉似師。師曰。洞山老人不識好惡。這漢死來多少時。救得有甚麼用處。僧問。如何是菩提。師打曰。出去。莫向這裡屙。問。如何是佛。師曰。佛是西天老比丘。雪峰問。從上宗乘學人還有分也無。師打一棒曰。道甚麼。曰。不會。至明日請益。師曰。我宗無語句。實無一法與人。峰因此有省。巖頭聞之曰。德山老人一條脊樑骨硬似鐵。拗不折。然雖如此。于唱教門中猶較些子。(保福問招慶。祇如巖頭出世有何言教。過於德山。便恁么道。慶雲汝不見巖頭道。如人學射。久久方中。福云。中后如何。慶雲。展阇黎莫不識痛癢。福云。和尚今日非唯舉話。慶雲。展阇黎是甚麼心行。明招云。大小招慶錯下名言)示眾曰。道得也三十棒。道不得也三十棒。臨濟聞得謂洛浦曰。汝去
【現代漢語翻譯】 現代漢語譯本 船舷。好，給你三十棒！（法眼禪師評論說：『大小德山』把話說成了兩截。玄覺禪師說：『叢林中稱作隔下語。』且說如果德山禪師問道，問話的人要挨三十棒，他的用意是什麼？）僧人前來參拜。德山禪師問維那（寺院中負責僧眾事務的僧人）：『今天新來了幾個人？』維那回答：『八個人。』德山禪師說：『把他們叫來，一時全部按倒！』龍牙禪師問道：『學人拿著鏌鎁劍（古代名劍），想要取師父的頭，該怎麼辦？』德山禪師把脖子伸過去，靠近他說：『㘞！』（法眼禪師另外評論說：『你從哪裡下手？』）龍牙禪師說：『頭掉了！』德山禪師哈哈大笑。龍牙禪師後來到了洞山，提起之前的事情。洞山禪師說：『德山禪師說了什麼？』龍牙禪師說：『德山禪師沒有說話。』洞山禪師說：『不要說沒有說話，且把德山禪師掉落的頭，拿來給老僧看看。』龍牙禪師這才醒悟，於是懺悔謝罪。有僧人把這件事告訴德山禪師，德山禪師說：『洞山老和尚不識好壞。這個人死了多久了，救他有什麼用？』僧人問道：『什麼是菩提（覺悟）？』德山禪師打了他一下說：『出去！不要在這裡拉屎！』問道：『什麼是佛（覺悟者）？』德山禪師說：『佛是西天（古印度）來的老比丘。』雪峰禪師問道：『從上宗乘（禪宗）學人還有份嗎？』德山禪師打了他一棒說：『說什麼？』雪峰禪師說：『不會。』到第二天，雪峰禪師再次請教。德山禪師說：『我宗沒有語句，實在沒有一法可以給人。』雪峰禪師因此有所領悟。巖頭禪師聽聞此事後說：『德山老和尚一條脊樑骨硬似鐵，拗不斷。雖然如此，在唱教（宣揚教義）方面，還是差了一些。』（保福禪師問招慶禪師：『如果巖頭禪師出世，有什麼言教，能超過德山禪師？』招慶禪師說：『你沒看見巖頭禪師說：如人學射，久久方中。』保福禪師說：『中后如何？』招慶禪師說：『展阇黎莫不識痛癢。』保福禪師說：『和尚今日非唯舉話。』招慶禪師說：『展阇黎是甚麼心行。』明招禪師說：『大小招慶錯下名言。』）德山禪師向大眾開示說：『說得對，也挨三十棒；說不對，也挨三十棒。』臨濟禪師聽聞后，對洛浦禪師說：『你到...
【English Translation】 English version The side of the boat. Good, give you thirty blows! (Fayan commented: 'Both big and small Deshan' made the words into two separate pieces. Xuanjue said: 'In the monastery, it's called a separate saying.' Moreover, if Deshan asked a question, the questioner would receive thirty blows. What was his intention?) A monk came to pay respects. Deshan asked the director: 'How many new people arrived today?' The director replied: 'Eight people.' Deshan said: 'Call them here and press them all down at once!' Longya asked: 'When a student wields the Moyé sword (ancient famous sword), intending to take the master's head, what should be done?' Deshan stretched his neck forward, close to him, and said: '㘞!' (Fayan commented separately: 'Where would you start?') Longya said: 'The head has fallen!' Deshan laughed heartily. Longya later went to Dongshan and mentioned the previous matter. Dongshan said: 'What did Deshan say?' Longya said: 'Deshan said nothing.' Dongshan said: 'Don't say he said nothing, but bring Deshan's fallen head and show it to this old monk.' Longya then realized and repented. A monk told Deshan about this, and Deshan said: 'The old monk Dongshan doesn't know good from bad. How long has this person been dead? What's the use of saving him?' A monk asked: 'What is Bodhi (enlightenment)?' Deshan hit him and said: 'Get out! Don't shit here!' Asked: 'What is Buddha (enlightened one)?' Deshan said: 'Buddha is an old monk from the Western Heaven (ancient India).' Xuefeng asked: 'Do students of the supreme vehicle (Zen Buddhism) have a share?' Deshan hit him with a stick and said: 'What are you saying?' Xuefeng said: 'I don't understand.' The next day, Xuefeng asked again. Deshan said: 'My sect has no words, and there is really no Dharma to give to anyone.' Xuefeng then had some understanding. Yantou heard about this and said: 'The old monk Deshan has a spine as hard as iron, which cannot be broken. However, in terms of preaching (proclaiming the teachings), he is still somewhat lacking.' (Baofu asked Zhaoqing: 'If Yantou were to appear in the world, what teachings would he have that could surpass Deshan?' Zhaoqing said: 'Didn't you see Yantou say: Like a person learning to shoot, after a long time, they finally hit the target.' Baofu said: 'What about after hitting the target?' Zhaoqing said: 'Exhibition, don't you know pain?' Baofu said: 'The abbot is not just telling stories today.' Zhaoqing said: 'Exhibition, what is your intention?' Mingzhao said: 'Big and small Zhaoqing made a wrong statement.') Deshan instructed the assembly: 'If you speak correctly, you will receive thirty blows; if you speak incorrectly, you will also receive thirty blows.' Linji heard this and said to Luopu: 'You go to...
問他。道得為甚麼也三十棒。待伊打汝。接住棒送一送。看伊作么生。浦如教而問。師便打。浦接住送一送。師便歸方丈。浦回舉似臨濟。濟曰。我從來疑著這漢。雖然如是。你還識德山么。浦擬議。濟便打。(巖頭云。德山老人尋常祇據一條白棒。佛來亦打。祖來亦打。爭奈較些子。東禪齊云。祇如臨濟道我從前疑著這漢。是肯底語。不肯底語。為當別有道理。試斷看)上堂。問即有過。不問猶乖。有僧出禮拜。師便打。僧曰。某甲始禮拜。為甚麼便打。師曰。待汝開口。堪作甚麼。師令侍者喚義存。(即雪峰也)存上來。師曰。我自喚義存。汝又來作甚麼。存無對。上堂。我先祖見處即不然。這裡無祖無佛。達磨是老臊胡。釋迦老子是乾屎橛。文殊普賢是擔屎漢。等覺妙覺是破執凡夫。菩提涅槃是系驢橛。十二分教是鬼神簿。拭瘡疣紙。四果聖賢。初心十地。是守古冢鬼。自救不了。有僧相看。乃近前作相撲勢。師曰。與么無禮。合吃山僧手裡棒。僧拂袖便行。師曰。饒汝如是。也祇得一半。僧轉身便喝。師打曰。須是我打你始得。曰諸方有明眼人在。師曰。天然有眼。僧擘開眼曰。貓。便出。師曰。黃河三千年一度清。師見僧來乃閉門。其僧敲門。師曰。阿誰。曰師子兒。師乃開門。僧禮拜。師騎僧項曰。這畜
【現代漢語翻譯】 現代漢語譯本 問他：『說得出個所以然，也要打三十棒。』等他打你，你就接住棒子，順勢送他一下，看他怎麼做。』浦如教他的話去問，德山便打。浦接住棒子，順勢送了一下。德山便回到方丈。浦回來把情況告訴臨濟。臨濟說：『我一直懷疑這個傢伙。』雖然如此，你還認識德山嗎？』浦正要說話，臨濟便打。（巖頭說：『德山老和尚平時只憑一條白棒，佛來也打，祖師來也打，只是稍微差了點。』東禪齊說：『就像臨濟說的『我一直懷疑這個傢伙』，是肯定的話，還是否定的話？還是另有道理？試著判斷一下。』） 上堂說法。『問就錯了，不問也不對。』有個僧人出來禮拜，德山便打。僧人說：『我剛禮拜，為什麼就打？』德山說：『等你開口，又能做什麼？』德山讓侍者叫義存（即雪峰）。義存上來。德山說：『我叫的是義存，你又來做什麼？』義存無言以對。 上堂說法。『我先祖的見解就不是這樣。這裡無祖無佛，達摩是老胡子，釋迦老子是擦屁股的乾屎橛，文殊普賢是挑大糞的，等覺妙覺是打破執著的凡夫，菩提涅槃是拴驢的木樁，十二分教是鬼神名冊，是擦瘡的廢紙，四果聖賢、初心十地，是守護古墓的鬼，自身都救不了。』有個僧人前來觀察，便上前做出相撲的姿勢。德山說：『這麼無禮，該吃我手裡的棒子。』僧人拂袖便走。德山說：『饒你這樣，也只得一半。』僧人轉身便喝。德山打了一下說：『非得我打你才行。』僧人說：『各處都有明眼人。』德山說：『天生有眼。』僧人睜大眼睛說：『貓。』便走了。德山說：『黃河三千年才清一次。』德山見僧人來便關上門。僧人敲門。德山說：『是誰？』僧人說：『師子兒（比喻有能力的人）。』德山便開門。僧人禮拜。德山騎在僧人脖子上說：『這畜生！』
【English Translation】 English version Ask him, 『Why, even if you can explain it, you still deserve thirty blows.』 When he strikes you, catch the staff and give it a push back, see what he does.』 Pu followed his instructions and asked. Deshan immediately struck. Pu caught the staff and gave it a push back. Deshan then returned to his abbot's room. Pu returned and told Linji about it. Linji said, 『I have always suspected this fellow.』 Even so, do you recognize Deshan?』 Pu hesitated. Linji then struck. (Yantou said, 『Old Man Deshan usually relies only on a white staff. He strikes Buddhas and he strikes Patriarchs, but he is still slightly off.』 Dongchan Qi said, 『Like Linji's saying, 『I have always suspected this fellow,』 is it an affirmation or a negation? Or is there another reason? Try to judge.』) He ascended the Dharma hall. 『To ask is wrong, not to ask is also wrong.』 A monk came forward to prostrate. Deshan immediately struck. The monk said, 『I just prostrated, why did you strike me?』 Deshan said, 『When you open your mouth, what can you do?』 Deshan ordered the attendant to call Yicun (Xuefeng). Yicun came forward. Deshan said, 『I called Yicun, what are you doing here?』 Yicun had no reply. He ascended the Dharma hall. 『My ancestors' view is not like this. Here there is no ancestor and no Buddha. Bodhidharma (Damo) is an old barbarian, Shakyamuni (Shijia Laozi) is a dried-up turd for wiping buttocks, Manjusri (Wenshu) and Samantabhadra (Puxian) are dung carriers, Equal Enlightenment (Dengjue) and Wonderful Enlightenment (Miaojue) are ordinary people who break attachments, Bodhi (Puti) and Nirvana (Nipan) are stakes for tying donkeys, the Twelve Divisions of the Teachings are registers of ghosts and spirits, paper for wiping sores, the Four Fruits of Arhatship (Siguo Shengxian), the Initial Mind of the Ten Grounds (Chuxin Shidi), are ghosts guarding ancient tombs, unable to save themselves.』 A monk came to observe, then stepped forward and made a sumo wrestling posture. Deshan said, 『So disrespectful, you deserve a blow from my staff.』 The monk flicked his sleeve and left. Deshan said, 『Even if you are like this, you only get half.』 The monk turned around and shouted. Deshan struck him, saying, 『I have to strike you to make it work.』 The monk said, 『There are clear-eyed people everywhere.』 Deshan said, 『Naturally there are eyes.』 The monk opened his eyes wide and said, 『Cat.』 Then he left. Deshan said, 『The Yellow River clears once every three thousand years.』 Deshan saw a monk coming and closed the door. The monk knocked on the door. Deshan said, 『Who is it?』 The monk said, 『A lion cub (Shizier) (a metaphor for a capable person).』 Deshan then opened the door. The monk prostrated. Deshan rode on the monk's neck and said, 『This animal!』
生甚處去來。雪峰問。南泉斬貓兒。意旨如何。師乃打趁。卻喚曰。會么。峰曰。不會。師曰。我恁么老婆心也不會。僧問。凡聖相去多少。師便喝。師因疾。僧問還有不病者也無。師曰。有。曰如何是不病者。師曰。阿㖿阿㖿。師復告眾曰。捫空追響。勞汝心神。夢覺覺非。竟有何事。言訖安坐而化。即唐咸通六年十二月三日也。謚見性禪師。
洪州泐潭寶峰和尚
新到參。師問。其中事。即易道。不落其中事。始終難道。曰。某甲在途中時。便知有此一問。師曰。更與二十年行腳。也不較多。曰。莫不契和尚意么。師曰。苦瓜那堪待客。問僧。古人有一路。接後進初心。汝還知否。曰。請師指出古人一路。師曰。恁么則阇黎知了也。曰。頭上更安頭。師曰。寶峰不合問仁者。曰。問又何妨。師曰。這裡不曾有人亂說道理。出去。巖頭僧來參。師豎起拂子曰。落在此機底人。未具眼在。僧擬近前。師曰。恰落在此機。僧回舉似巖頭。頭曰。我當時若見。奪卻拂子看他作么生。師聞乃曰。我豎起拂子從伊奪。總不將物時又作么生。巖頭聞得又曰。無星秤子有甚辨處。
南嶽下五世
德山鑒禪師法嗣
鄂州巖頭全奯禪師
泉州柯氏子。少禮青原誼公落髮。往長安寶壽寺稟戒。習經
【現代漢語翻譯】 生於何處，又將去向何方？雪峰（Xuefeng，禪師名）問道。南泉（Nanquan，禪師名）斬貓兒，意旨何在？禪師於是作勢驅趕，然後呼喚道：『會了嗎？』雪峰說：『不會。』禪師說：『我如此婆婆媽媽的心，你也不會。』有僧人問：『凡人與聖人相差多少？』禪師便喝斥。禪師因病，僧人問：『還有不生病的人嗎？』禪師說：『有。』問：『如何是不生病的人？』禪師說：『阿㖿阿㖿。』禪師又告訴眾人說：『捫空追響，徒勞你們的心神。夢醒之後，覺悟到一切皆非真實，究竟有什麼事呢？』說完便安然坐化，即唐咸通六年十二月三日。謚號見性禪師。
洪州泐潭寶峰和尚
新來的人前來參拜。禪師問：『其中的事，就容易說。不落入其中的事，始終難以道明。』（僧人）說：『我在途中時，便知道有此一問。』禪師說：『再讓你行腳二十年，也不會增加多少見識。』（僧人）說：『莫非不合和尚的心意嗎？』禪師說：『苦瓜怎能用來招待客人。』問僧人：『古人有一條路，接引後來的初學者，你還知道嗎？』（僧人）說：『請師父指出古人的一條路。』禪師說：『這樣說來，阇黎（Sheli，對僧人的尊稱）你已經知道了。』（僧人）說：『頭上又安一個頭。』禪師說：『寶峰不該問仁者。』（僧人）說：『問問又有什麼妨礙？』禪師說：『這裡不曾有人胡亂說道理，出去。』巖頭（Yantou，禪師名）的僧人前來參拜。禪師豎起拂子說：『落入這機鋒底下的人，還沒有具備眼力。』僧人想要靠近。禪師說：『恰恰落入這機鋒。』僧人回去告訴巖頭。巖頭說：『我當時如果見到，就奪過拂子，看他怎麼做。』禪師聽了便說：『我豎起拂子，任他奪去，總不執著於物時，又該怎麼做？』巖頭聽了又說：『沒有星的秤子，有什麼辨別之處？』
南嶽下五世
德山鑒禪師法嗣
鄂州巖頭全奯禪師
是泉州柯氏的兒子。年少時在青原誼公處剃度出家，前往長安寶壽寺受戒，學習經書。
【English Translation】 Where do they come from and where do they go? Xuefeng (Xuefeng, name of a Chan master) asked. Nanquan (Nanquan, name of a Chan master) cut the cat in two. What is the meaning of this? The master then made a gesture of chasing away, and then called out, 'Do you understand?' Xuefeng said, 'I don't understand.' The master said, 'Even with my old woman's heart like this, you still don't understand.' A monk asked, 'How much difference is there between ordinary people and sages?' The master then shouted. The master was ill, and a monk asked, 'Is there anyone who is not sick?' The master said, 'Yes.' Asked, 'What is the one who is not sick?' The master said, 'A-he, a-he.' The master further told the assembly, 'Grasping at emptiness and chasing after echoes, you are wasting your mind and spirit. After awakening from a dream, realizing that everything is unreal, what is the matter after all?' After saying this, he sat peacefully and passed away, which was the third day of the twelfth month of the sixth year of Xiantong in the Tang Dynasty. He was posthumously named Chan Master Jianxing.
Monk Baofeng of Letan in Hongzhou
A newcomer came to pay respects. The master asked, 'The matter within it is easy to speak of. Not falling into the matter within it is always difficult to explain.' (The monk) said, 'When I was on the way, I knew there would be this question.' The master said, 'Even if you travel for another twenty years, you won't gain much more knowledge.' (The monk) said, 'Isn't it in accordance with the master's intention?' The master said, 'How can bitter melon be used to entertain guests?' Asked a monk, 'The ancients had a path to guide later beginners, do you still know it?' (The monk) said, 'Please, master, point out the path of the ancients.' The master said, 'In that case, Sheli (Sheli, a respectful term for monks), you already know it.' (The monk) said, 'Putting another head on top of one's head.' The master said, 'Baofeng shouldn't have asked the benevolent one.' (The monk) said, 'What harm is there in asking?' The master said, 'No one here has ever talked nonsense about principles, get out.' A monk from Yantou (Yantou, name of a Chan master) came to pay respects. The master raised his whisk and said, 'Those who fall under this critical point do not yet have the eye.' The monk wanted to approach. The master said, 'Precisely falling into this critical point.' The monk went back and told Yantou. Yantou said, 'If I had seen it at that time, I would have snatched the whisk and seen what he would do.' The master heard this and said, 'I raise the whisk, let him snatch it away, when I don't cling to things at all, what should I do?' Yantou heard this and said again, 'What is the use of a scale without stars?'
Fifth Generation under Nanyue
Dharma Successor of Chan Master Jian of Deshan
Chan Master Quanhuo of Yantou in Ezhou
He was the son of the Ke family in Quanzhou. In his youth, he shaved his head and became a monk at Yigong of Qingyuan, went to Baoshou Temple in Chang'an to receive the precepts, and studied the scriptures.
律諸部。優遊禪苑。與雪峰欽山為友。自杭州大慈山邐迤造于臨濟。屬濟歸寂。乃謁仰山。才入門提起坐具曰。和尚。仰山取拂子擬舉。師曰。不妨好手。后參德山。執坐具上法堂瞻視。山曰。作么。師便喝。山曰。老僧過在甚麼處。師曰。兩重公案。乃下參堂。山曰。這個阿師稍似個行腳人。至來日上問訊。山曰。阇黎是昨日新到否。曰。是。山曰。甚麼處學得這虛頭來。師曰。全奯終不自謾。山曰。他后不得孤負老僧。一日參德山。方跨門便問。是凡是聖。山便喝。師禮拜。有人舉似洞山。山曰。若不是奯公。大難承當。師曰。洞山老人不識好惡。錯下名言。我當時一手抬一手搦。雪峰在德山作飯頭。一日飯遲。德山擎缽下法堂。峰曬飯巾次。見德山乃曰。鐘未鳴鼓未響。托缽向甚麼處去。德山便歸方丈。峰舉似師。師曰。大小德山未會末後句在。山聞令侍者喚師去。問汝不肯老僧那。師密啟其意。山乃休。明日昇堂果與尋常不同。師至僧堂前拊掌大笑曰。且喜堂頭老漢會末後句。他後天下人不奈伊何。雖然也祇得三年活。(山果三年後示滅)一日與雪峰欽山聚話。峰驀指一碗水。欽曰。水清月現。峰曰。水清月不現。師踢卻水碗而去。師與雪峰同辭德山。山問甚麼處去。師曰。暫辭和尚下山去。曰子他後作么生
{ "translations": [ "現代漢語譯本：", "精通各部律典，悠然自得地在禪院修行，與雪峰、欽山結為好友。從杭州大慈山一路前往臨濟，正趕上臨濟圓寂。於是去拜見仰山。剛入門，提起坐具說：『和尚。』仰山拿起拂子想要作勢，師父說：『不妨，真是好手段。』後來參訪德山，拿著坐具登上法堂觀看。德山說：『作什麼？』師父便喝斥一聲。德山說：『老僧的過錯在哪裡？』師父說：『兩重公案。』於是下堂回到僧堂。德山說：『這位阿師稍微像個行腳僧。』到第二天早上前去問訊，德山問：『阇黎是昨天新來的嗎？』答：『是。』德山說：『從什麼地方學來這些虛假的把戲？』師父說：『全奯始終不會自欺欺人。』德山說：『以後不要辜負老僧。』", "有一天參訪德山，剛跨進門就問：『是凡是聖？』德山便喝斥一聲。師父禮拜。有人把這件事告訴洞山，洞山說：『如果不是奯公，很難承受這一喝。』師父說：『洞山老和尚不識好壞，錯誤地下了評語。我當時一手抬起，一手按住。』雪峰在德山那裡做飯頭，有一天飯遲了，德山拿著缽下法堂。雪峰正在晾曬飯巾，看見德山便說：『鐘未鳴，鼓未響，托缽要去哪裡？』德山便回到方丈。雪峰把這件事告訴師父，師父說：『大小德山還沒領會末後一句。』德山聽了，讓侍者叫師父去，問：『你不認可老僧嗎？』師父私下說明了他的意思，德山這才作罷。第二天升座說法，果然與平常不同。師父走到僧堂前，拍手大笑說：『可喜堂頭老漢領會了末後一句，以後天下人奈何不了他。』雖然如此，也只能活三年。（德山果然在三年後示寂）", "有一天與雪峰、欽山聚在一起談話。雪峰忽然指著一碗水，欽山說：『水清月現。』雪峰說：『水清月不現。』師父踢翻水碗就走了。師父與雪峰一同告別德山。德山問：『去哪裡？』師父說：『暫時告別和尚下山。』德山問：『你以後打算怎麼做？』", "（專有名詞解釋：", "律諸部：佛教的各個律宗派別。", "禪苑：禪宗寺院。", "雪峰：唐代禪師，雲門宗創始人雪峰義存。", "欽山：唐代禪師欽山文邃。", "杭州大慈山：位於杭州的一座山，山上建有大慈寺。", "臨濟：唐代禪師，臨濟宗創始人臨濟義玄。", "仰山：唐代禪師仰山慧寂，溈仰宗創始人之一。", "德山：唐代禪師德山宣鑒。", "洞山：唐代禪師洞山良價，曹洞宗創始人之一。", "全奯：即本文中的『師』，具體指哪位禪師需要根據上下文進一步考證。", "阇黎（ā shé lí）：梵語Acarya的音譯，意為導師，軌範師，是弟子對老師的尊稱。)", "末後句：禪宗用語，指最終的、最高的真理或境界。)", "公案：禪宗用語，指禪師用來啓發弟子開悟的特殊語句或故事。)", "行腳人：雲遊四方的僧人。)", "方丈：寺院住持的住所。)", "示滅：佛教用語，指僧人圓寂。)", "和尚：對出家人的尊稱。)", "拂子：禪宗僧人常用的法器。)", "僧堂：僧人集體修行和生活的地方。)", "法堂：寺院中講經說法的地方。)", "虛頭：虛假的，不實在的東西。)", "自謾：欺騙自己。)", "孤負：辜負，背棄。)", "承當：承受，承擔。)", "搦：握持，控制。)", "飯頭：寺院中負責做飯的僧人。)", "侍者：服侍僧人的助手。)", "升堂：指住持登上法堂說法。)", "奈伊何：奈何他，對他無可奈何。)", "堂頭老漢：指德山禪師。)", "且喜：可喜，值得慶幸。)", "末後句：指最終的、最高的真理或境界。)", "大小德山：指德山禪師，帶有一定的輕蔑語氣。)", "會：領會，理解。)", "果：果然，真的。)", "尋常：平常，普通。)", "聚話：聚在一起談話。)", "驀：突然，忽然。)", "辭：告別，辭別。)", "暫辭：暫時告別。)", "作么生：做什麼，怎麼做。)", "他后：以後，將來。)", "好手：高明的手段。)", "兩重公案：指兩次不同的公案，或指一個公案包含兩層含義。)", "稍似：稍微像。)", "新到：新來的。)", "虛頭：虛假的，不實在的東西。)", "全奯終不自謾：全奯始終不會自欺欺人。)", "他后不得孤負老僧：以後不要辜負老僧。)", "是凡是聖：是凡人還是聖人？)", "大難承當：很難承受這一喝。)", "不識好惡：不識好壞。)", "錯下名言：錯誤地下了評語。)", "一手抬一手搦：一手抬起，一手按住，形容控制自如。)", "鐘未鳴鼓未響：鐘沒有敲，鼓沒有響，指時間還早。)", "托缽向甚麼處去：拿著缽要去哪裡？)", "未會末後句在：還沒領會末後一句。)", "不肯老僧那：不認可老僧嗎？)", "密啟其意：私下說明了他的意思。)", "果與尋常不同：果然與平常不同。)", "且喜堂頭老漢會末後句：可喜堂頭老漢領會了末後一句。)", "他後天下人不奈伊何：以後天下人奈何不了他。)", "也祇得三年活：也只能活三年。)", "水清月現：水清澈，月亮的倒影就顯現。)", "水清月不現：水清澈，月亮的倒影反而不顯現。)", "踢卻水碗而去：踢翻水碗就走了。)", "暫辭和尚下山去：暫時告別和尚下山。)", "子他後作么生：你以後打算怎麼做？)", "", "english_translations": [ "English version:", "Proficient in the Vinaya of all schools, he leisurely cultivated in the Chan monastery, befriending Xuefeng (Xuefeng Yicun, founder of the Yunmen School) and Qinshan (Qinshan Wensui, a Chan master of the Tang Dynasty). From Daci Mountain (a mountain in Hangzhou where Daci Temple is located) in Hangzhou, he traveled to Linji (Linji Yixuan, founder of the Linji School), only to find that Linji had passed away. He then visited Yangshan (Yangshan Huiji, one of the founders of the Weiyang School). As soon as he entered the gate, he raised his sitting cloth and said, 'Venerable Monk.' Yangshan picked up his whisk as if to make a gesture. The master said, 'No harm, truly a good hand.' Later, he visited Deshan (Deshan Xuanjian, a Chan master of the Tang Dynasty), holding his sitting cloth and ascending the Dharma Hall to observe. Deshan said, 'What are you doing?' The master then shouted. Deshan said, 'Where is the old monk's fault?' The master said, 'A double koan.' Then he descended the hall and returned to the monks' hall. Deshan said, 'This Acarya (a term of respect for a teacher) somewhat resembles a traveling monk.' The next morning, he went to inquire. Deshan asked, 'Are you the newly arrived Śramaṇa (a Buddhist monk)?' He replied, 'Yes.' Deshan said, 'Where did you learn these false tricks?' The master said, 'Quan Hui (the 'master' in this text) will never deceive himself.' Deshan said, 'Do not disappoint the old monk in the future.'", "One day, visiting Deshan, he asked as soon as he crossed the threshold, 'Is it mundane or sacred?' Deshan then shouted. The master bowed. Someone told Dongshan (Dongshan Liangjie, one of the founders of the Caodong School) about this. Dongshan said, 'If it weren't for Hui Gong, it would be difficult to bear this shout.' The master said, 'The old monk Dongshan doesn't know good from bad, making a wrong judgment. At that time, I would have lifted with one hand and pressed down with the other.' Xuefeng was the cook at Deshan's monastery. One day, the meal was late, and Deshan carried his bowl down the Dharma Hall. Xuefeng was drying the dishcloth and saw Deshan, saying, 'The bell hasn't rung, the drum hasn't sounded, where are you going with your bowl?' Deshan then returned to his abbot's quarters. Xuefeng told the master about this, and the master said, 'Great Deshan hasn't understood the last phrase.' Deshan heard this and had the attendant call the master, asking, 'Do you disapprove of the old monk?' The master secretly explained his meaning, and Deshan then let it go. The next day, he ascended the Dharma Hall and his teaching was indeed different from usual. The master went to the front of the monks' hall, clapped his hands, and laughed loudly, saying, 'Gladly, the old man at the head of the hall has understood the last phrase, and in the future, no one in the world can do anything to him.' Although that is so, he will only live for three years. (Deshan indeed passed away three years later.)", "One day, he was talking with Xuefeng and Qinshan. Xuefeng suddenly pointed to a bowl of water. Qinshan said, 'The water is clear, the moon appears.' Xuefeng said, 'The water is clear, the moon does not appear.' The master kicked over the bowl of water and left. The master and Xuefeng together bid farewell to Deshan. Deshan asked, 'Where are you going?' The master said, 'Temporarily bidding farewell to the venerable monk to go down the mountain.' Deshan asked, 'What will you do in the future?'", "(Explanation of proper nouns:", "Vinaya of all schools: Various Vinaya schools of Buddhism.", "Chan monastery: A Chan Buddhist monastery.", "Xuefeng: Xuefeng Yicun, a Chan master of the Tang Dynasty and founder of the Yunmen School.", "Qinshan: Qinshan Wensui, a Chan master of the Tang Dynasty.", "Daci Mountain in Hangzhou: A mountain in Hangzhou with Daci Temple built on it.", "Linji: Linji Yixuan, a Chan master of the Tang Dynasty and founder of the Linji School.", "Yangshan: Yangshan Huiji, a Chan master of the Tang Dynasty and one of the founders of the Weiyang School.", "Deshan: Deshan Xuanjian, a Chan master of the Tang Dynasty.", "Dongshan: Dongshan Liangjie, a Chan master of the Tang Dynasty and one of the founders of the Caodong School.", "Quan Hui: The 'master' in this text; the specific Chan master needs further verification based on the context.", "Acarya: A Sanskrit transliteration meaning teacher or guide, a term of respect used by disciples for their teachers.)", "Last phrase: A Chan term referring to the ultimate and highest truth or state.)", "Koan: A Chan term referring to special phrases or stories used by Chan masters to inspire disciples to enlightenment.)", "Traveling monk: A monk who travels around.", "Abbot's quarters: The residence of the abbot of a monastery.)", "Passed away: A Buddhist term referring to the death of a monk.)", "Venerable Monk: A respectful term for a monastic.)", "Whisk: A ritual implement commonly used by Chan monks.)", "Monks' hall: A place where monks collectively practice and live.)", "Dharma Hall: A place in a monastery where scriptures are lectured.)", "False tricks: False and insubstantial things.)", "Deceive himself: To deceive oneself.)", "Disappoint: To let down, to betray.)", "Bear: To endure, to bear.)", "Hold: To grasp, to control.)", "Cook: A monk in a monastery responsible for cooking.)", "Attendant: An assistant who serves the monks.)", "Ascend the hall: Refers to the abbot ascending the Dharma Hall to preach.)", "Do anything to him: To be unable to do anything to him.)", "Old man at the head of the hall: Refers to Chan Master Deshan.)", "Gladly: Joyful, worthy of celebration.)", "Last phrase: Refers to the ultimate and highest truth or state.)", "Great Deshan: Refers to Chan Master Deshan, with a certain tone of contempt.)", "Understand: To comprehend, to understand.)", "Indeed: Truly, really.)", "Usual: Ordinary, common.)", "Talking together: Gathering together to talk.)", "Suddenly: Suddenly, abruptly.)", "Bid farewell: To say goodbye, to take leave.)", "Temporarily bid farewell: To temporarily say goodbye.)", "What to do: What to do, how to do it.)", "In the future: Later, in the future.)", "Good hand: A skillful means.)", "Double koan: Refers to two different koans, or a koan containing two layers of meaning.)", "Somewhat resembles: Slightly like.)", "Newly arrived: Newly arrived.)", "False tricks: False and insubstantial things.)", "Quan Hui will never deceive himself: Quan Hui will never deceive himself.)", "Do not disappoint the old monk in the future: Do not disappoint the old monk in the future.)", "Is it mundane or sacred: Is it mundane or sacred?)", "Difficult to bear: Difficult to endure this shout.)", "Doesn't know good from bad: Doesn't know good from bad.)", "Making a wrong judgment: Making a wrong judgment.)", "Lift with one hand and press down with the other: Lift with one hand and press down with the other, describing being in control.)", "The bell hasn't rung, the drum hasn't sounded: The bell hasn't rung, the drum hasn't sounded, indicating it's still early.)", "Where are you going with your bowl: Where are you going with your bowl?)", "Hasn't understood the last phrase: Hasn't understood the last phrase.)", "Do you disapprove of the old monk: Do you disapprove of the old monk?)", "Secretly explained his meaning: Secretly explained his meaning.)", "Indeed different from usual: Indeed different from usual.)", "Gladly the old man at the head of the hall has understood the last phrase: Gladly the old man at the head of the hall has understood the last phrase.)", "In the future no one in the world can do anything to him: In the future no one in the world can do anything to him.)", "Will only live for three years: Will only live for three years.)", "The water is clear, the moon appears: The water is clear, the moon's reflection appears.)", "The water is clear, the moon does not appear: The water is clear, the moon's reflection does not appear.)", "Kicked over the bowl of water and left: Kicked over the bowl of water and left.)", "Temporarily bidding farewell to the venerable monk to go down the mountain: Temporarily bidding farewell to the venerable monk to go down the mountain.)", "What will you do in the future: What will you do in the future?)" ] }
。師曰。不忘。曰。子憑何有此說。師曰。豈不聞。智過於師。方堪傳受。智與師齊。減師半德。曰。如是如是。當善護持。二士禮拜而退。師住鄂州巖頭。值沙汰。于湖邊作渡子。兩岸各掛一板。有人過渡打板一下。師曰。阿誰。或曰。要過那邊去。師乃舞棹迎之。一日因。一婆抱一孩兒來。乃曰。呈橈舞棹即不問。且道婆手中兒甚處得來。師便打。婆曰。婆生七子。六個不遇知音。祇這一個也不消得。便拋向水中。師后庵于洞庭臥龍山。徒侶臻萃。僧問。無師還有出身處也無。師曰。聲前古毳爛。問堂堂來時如何。師曰。刺破眼。上堂。吾嘗究涅槃經。七八年睹三兩段義。似衲僧說話。又曰。休休。時有一僧出禮拜。請師舉。師曰。吾教意如<
【現代漢語翻譯】 師父說：『不會忘記。』那人問：『您憑什麼這麼說？』師父說：『難道你沒聽說過嗎？智慧超過老師，才堪當傳授；智慧與老師相等，就減少了老師一半的德行。』那人說：『是這樣，是這樣。我應當好好守護保持。』兩位士人禮拜後退下。師父住在鄂州巖頭，正趕上官府清理閒雜人員，於是在湖邊做擺渡人。兩岸各掛一塊木板，有人要渡河就敲一下木板。師父問：『是誰？』有人說：『要到那邊去。』師父就搖著船槳迎接他們。有一天，一位老婦抱著一個孩子來，說道：『搖船劃槳暫且不問，且說說我手中的孩子是從哪裡來的？』師父便打她。老婦說：『我生了七個孩子，六個沒遇到知音，就這一個也不值得要。』便把孩子拋到水中。師父後來在洞庭湖臥龍山建庵，跟隨的徒弟很多。有僧人問：『沒有老師，還有出路嗎？』師父說：『聲塵之前，古老的毳衣已經爛了。』問：『堂堂正正來時如何？』師父說：『刺破你的眼睛。』師父上堂說法，說：『我曾經研究《涅槃經》七八年，只看到了三兩段義理，像衲僧說話一樣。』又說：『算了，算了。』當時有一位僧人出來禮拜，請師父舉例說明。師父說：『我的教義就像「品」字的三點。第一點向東方點下去，點開諸位菩薩的眼睛；第二點向西方點下去，點諸位菩薩的命根；第三點向上方點下去，點諸位菩薩的頭頂。』這是第一段義理。又說：『我的教義就像摩醯首羅（Maheśvara，大自在天）劈開面門，豎起一隻眼睛。』這是第二段義理。又說：『我的教義就像涂毒鼓，敲一聲，遠近聽到的人都會喪命。』這是第三段義理。當時小嚴上座問：『什麼是涂毒鼓？』師父用兩手按著膝蓋，彎著身子說：『韓信臨朝的時候就是。』小嚴無話可說。夾山的一位僧人到石霜，剛跨進門就說：『請問。』石霜說：『不必了，阇黎（Bhikkhu，比丘）。』僧人說：『既然這樣，那麼珍重。』 。
【English Translation】 The master said, 'I won't forget.' The person asked, 'What makes you say that?' The master said, 'Haven't you heard that only those whose wisdom surpasses their teacher are worthy of receiving the transmission? Those whose wisdom is equal to their teacher diminish their teacher's virtue by half.' The person said, 'So it is, so it is. I shall diligently protect and maintain this.' The two scholars bowed and withdrew. The master resided at Yantou in Ezhou. During a period of government clearing of idlers, he worked as a ferryman by the lake. A plank was hung on each bank. When someone wanted to cross, they would strike the plank. The master would ask, 'Who is it?' Someone would say, 'I want to go to the other side.' The master would then row to meet them. One day, an old woman came holding a child and said, 'Setting aside the rowing, tell me, where did the child in my hand come from?' The master then struck her. The old woman said, 'I bore seven children, six of whom did not meet a kindred spirit. This one is also not worth keeping.' She then threw the child into the water. Later, the master built a hermitage on Wolong Mountain in Dongting Lake, and many disciples gathered around him. A monk asked, 'Without a teacher, is there still a way out?' The master said, 'Before sound and dust, the ancient woolen robe is already rotten.' He asked, 'How is it when coming in a dignified manner?' The master said, 'Pierce your eyes.' The master ascended the platform and said, 'I once studied the Nirvana Sutra for seven or eight years and only saw three or two sections of its meaning, like a nāga monk speaking.' He also said, 'Enough, enough.' At that time, a monk came out to bow and asked the master to give an example. The master said, 'My teaching is like the three dots of the character 「品」. The first dot goes down to the east, opening the eyes of all Bodhisattvas; the second dot goes down to the west, touching the life-roots of all Bodhisattvas; the third dot goes down to the top, touching the crowns of all Bodhisattvas.' This is the first section of meaning. He also said, 'My teaching is like Maheśvara (Great Sovereign God) splitting open his face and raising one eye.' This is the second section of meaning. He also said, 'My teaching is like a drum coated with poison. One strike, and all who hear it near and far will perish.' This is the third section of meaning. At that time, Junior Yan asked, 'What is a drum coated with poison?' The master pressed his knees with both hands, bent his body, and said, 'It is like Han Xin at court.' Yan was speechless. A monk from Jiashan arrived at Shishuang and said as soon as he crossed the threshold, 'I inquire.' Shuang said, 'No need, Bhikkhu (Buddhist monk).' The monk said, 'If that's the case, then take care.'
到師處如前道不審。師噓一噓。僧曰。恁么則珍重。方回步。師曰。雖是後生亦能管帶。其僧歸舉似夾山。山上堂曰。前日到巖頭石霜底阿師。出來如法舉似前話。其僧舉了。山曰大眾還會么。眾無對。山曰。若無人道得。山僧不惜兩莖眉毛道去也。乃曰。石霜雖有殺人刀。且無活人劍。巖頭亦有殺人刀。亦有活人劍。師與羅山卜塔基。羅山中路忽曰。和尚。師回顧曰。作么。山舉手指曰。這裡好片地。師咄曰。瓜州賣瓜漢。又行數里歇次。山禮拜。問曰。和尚豈不是三十年前。在洞山。而不肯洞山。師曰。是又曰。和尚豈不是嗣德山。又不肯德山。師曰。是。山曰。不肯德山即不問。祇如洞山有何虧闕。師良久曰。洞山好佛。祇是無光。山禮拜僧問。利劍斬天下。誰是當頭者。師曰。暗。僧擬再問。師咄曰。這鈍漢。出去。問不歷古今時如何。師曰。卓朔地。曰。古今事如何。師曰。任爛。問僧甚處來。曰。西京來。師曰。黃巢過後還收得劍么。曰收得。師引頸近前曰。㘞。曰。師頭落也。師呵呵大笑。僧後到雪峰。峰問甚處來。曰。巖頭來。峰曰。巖頭有何言句。僧舉前話。峰便打三十棒趁出。問。二龍爭珠。誰是得者。師曰。俱錯。僧問雪峰。聲聞人見性。如夜見月。菩薩人見性。如晝見日。未審和尚見性如何
【現代漢語翻譯】 到巖頭處，像之前一樣問候。巖頭噓了一口氣。僧人說：『既然這樣，就此珍重。』然後轉身離開。巖頭說：『雖然是個後生晚輩，也懂得一些規矩。』 那僧人回去后，把這件事告訴了夾山（Jiashan，禪師名）。夾山禪師上堂說法時說：『前幾天到巖頭（Yantou，禪師名）和石霜（Shishuang，禪師名）那裡的那位阿師（Ashi，對僧人的尊稱），出來後像剛才那樣說了那些話。』那僧人重複了之前的話。夾山說：『各位，你們明白嗎？』大家都沒有回答。夾山說：『如果沒人能說出來，老衲就不惜捨棄這兩道眉毛來解釋了。』於是他說：『石霜雖有殺人之刀，卻沒有活人之劍。巖頭既有殺人之刀，也有活人之劍。』 巖頭禪師與羅山（Luoshan，地名）一起選擇建塔的地點。羅山走到半路，忽然說：『和尚（Heshang，對僧人的尊稱）。』巖頭回頭說：『做什麼？』羅山舉起手指說：『這裡是塊好地方。』巖頭呵斥道：『你這瓜州（Guazhou，地名）賣瓜的。』 又走了幾里路，休息的時候，羅山禮拜巖頭，問道：『和尚您是不是三十年前在洞山（Dongshan，地名），卻不認可洞山？』巖頭說：『是。』羅山又說：『和尚您是不是繼承了德山（Deshan，禪師名）的衣缽，卻又不認可德山？』巖頭說：『是。』羅山說：『不認可德山暫且不問，只是洞山有什麼不足之處呢？』巖頭沉默了很久，說：『洞山是尊好佛，只是沒有光芒。』羅山禮拜。 有僧人問：『利劍斬天下，誰是當頭者？』巖頭說：『暗。』僧人想要再問，巖頭呵斥道：『你這遲鈍的傢伙，出去！』 問：『不歷古今時如何？』巖頭說：『卓朔地（zhuo shuo di，形容詞，指獨立、不依賴任何事物）。』問：『古今事如何？』巖頭說：『任爛（ren lan，指事物自然發展，無需干預）。』 問：『僧人從哪裡來？』答：『從西京（Xijing，地名）來。』巖頭說：『黃巢（Huang Chao，唐朝末年農民起義領袖）過後，還能收回劍嗎？』答：『收回了。』巖頭把脖子伸過去，靠近僧人說：『㘞（pa，象聲詞，形容物體斷裂的聲音）。』答：『師父的頭掉了。』巖頭哈哈大笑。 後來，那僧人到了雪峰（Xuefeng，禪師名）那裡。雪峰問：『從哪裡來？』答：『從巖頭那裡來。』雪峰說：『巖頭有什麼言語？』僧人說了之前的事。雪峰便打了那僧人三十棒，把他趕了出去。 問：『二龍爭珠，誰是得者？』巖頭說：『都錯了。』 有僧人問雪峰：『聲聞乘（Shengwen cheng，佛教術語，小乘佛教）的人見性，像在夜晚看見月亮；菩薩乘（Pusa cheng，佛教術語，大乘佛教）的人見性，像在白天看見太陽。不知道和尚您見性如何？』
【English Translation】 Arriving at Yantou's (Yantou, a Chan master's name) place, he greeted him as before. Yantou sighed. The monk said, 'In that case, take care.' Then he turned to leave. Yantou said, 'Although he is a junior, he knows some manners.' After the monk returned, he told Jiashan (Jiashan, a Chan master's name) about this. When Jiashan Chan master ascended the platform to preach, he said, 'The Ashi (Ashi, a respectful term for monks) who went to Yantou's (Yantou, a Chan master's name) and Shishuang's (Shishuang, a Chan master's name) place a few days ago, came out and said those words as just mentioned.' The monk repeated the previous words. Jiashan said, 'Everyone, do you understand?' No one answered. Jiashan said, 'If no one can say it, this old monk will not hesitate to give up these two eyebrows to explain it.' So he said, 'Shishuang has a sword that kills, but no sword that gives life. Yantou has both a sword that kills and a sword that gives life.' Yantou Chan master and Luoshan (Luoshan, a place name) were choosing a site to build a pagoda. Luoshan suddenly said halfway, 'Heshang (Heshang, a respectful term for monks).' Yantou turned around and said, 'What are you doing?' Luoshan raised his finger and said, 'This is a good place.' Yantou scolded, 'You melon seller from Guazhou (Guazhou, a place name).' After walking a few more miles, during a rest, Luoshan bowed to Yantou and asked, 'Heshang, weren't you at Dongshan (Dongshan, a place name) thirty years ago, but you didn't approve of Dongshan?' Yantou said, 'Yes.' Luoshan then said, 'Heshang, didn't you inherit Deshan's (Deshan, a Chan master's name) mantle, but you didn't approve of Deshan?' Yantou said, 'Yes.' Luoshan said, 'Not approving of Deshan is not the question, but what shortcomings does Dongshan have?' Yantou was silent for a long time and said, 'Dongshan is a good Buddha, but it has no light.' Luoshan bowed. A monk asked, 'A sharp sword cuts through the world, who is the one at the head?' Yantou said, 'Darkness.' The monk wanted to ask again, Yantou scolded, 'You dull fellow, get out!' Asked, 'What about not going through ancient and modern times?' Yantou said, 'Zhuo shuo di (zhuo shuo di, adjective, refers to being independent and not relying on anything).' Asked, 'What about ancient and modern affairs?' Yantou said, 'Let it rot (ren lan, refers to things developing naturally without intervention).' Asked, 'Where does the monk come from?' Answered, 'From Xijing (Xijing, a place name).' Yantou said, 'After Huang Chao (Huang Chao, leader of the peasant uprising in the late Tang Dynasty), can the sword still be recovered?' Answered, 'Recovered.' Yantou stretched his neck forward, close to the monk and said, 'Pa (pa, onomatopoeia, describing the sound of an object breaking).' Answered, 'The master's head has fallen off.' Yantou laughed heartily. Later, the monk went to Xuefeng's (Xuefeng, a Chan master's name) place. Xuefeng asked, 'Where do you come from?' Answered, 'From Yantou's place.' Xuefeng said, 'What words does Yantou have?' The monk told the previous story. Xuefeng then hit the monk thirty times and drove him out. Asked, 'Two dragons fighting for a pearl, who is the winner?' Yantou said, 'Both are wrong.' A monk asked Xuefeng, 'A person of the Sravaka Vehicle (Shengwen cheng, Buddhist term, Theravada Buddhism) sees the nature, like seeing the moon at night; a person of the Bodhisattva Vehicle (Pusa cheng, Buddhist term, Mahayana Buddhism) sees the nature, like seeing the sun in the daytime. I wonder how the Heshang sees the nature?'
。峰打拄杖三下。僧后舉前語問師。師與三摑。問。如何是三界主。師曰。汝還解吃鐵棒么。德山一日謂師曰。我這裡有兩僧。入山住庵多時。汝去看他怎生。師遂將一斧。去見。兩人在庵內坐。師乃拈起斧曰。道得也一下斧。道不得也一下斧。二人殊不顧。師擲下斧曰。作家作家。歸舉似德山。山曰。汝道他如何。師曰。洞山門下不道全無。若是德山門下未夢見在。僧參。於左邊作一圓相。又于右邊作一圓相。又于中心作一圓相。欲成未成。被師以手一撥。僧無語。師便喝出。僧欲跨門。師卻喚回問汝是洪州觀音來否。曰。是。師曰。祇如適來左邊一圓相作么生。曰。是有句。師曰。右邊圓相聻。曰。是無句。師曰。中心圓相作么生。曰。是不有不無句。師曰。祇如吾與么又作么生。曰。如刀畫水。師便打。瑞巖問。如何是毗盧師。師曰。道甚麼。巖再問。師曰。汝年十七八。未。問。弓折箭盡時如何。師曰。去。問如何是巖中的的意。師曰。謝指示。曰請和尚答話。師曰。珍重。問三界競起時如何。師曰坐卻著。曰未審師意如何。師曰。移取廬山來。即向汝道。問起滅不停時如何。師喝曰。是誰起滅。問輪中不得轉時如何。師曰。澀。問。路逢猛虎時如何。師曰。拶問。如何是道。師曰破草鞋與拋向湖裡著。問萬
【現代漢語翻譯】 現代漢語譯本 峰打拄杖三下。（峰用拄杖敲擊地面三次。）僧人隨後引用之前的話來問師父，師父賞了他三巴掌。又問：『如何是三界主？』（什麼是三界的主宰？）師父說：『你還懂得吃鐵棒嗎？』 德山有一天對師父說：『我這裡有兩個僧人，入山住在庵里很久了，你去看他們怎麼樣。』師父於是拿了一把斧頭去見他們。兩人在庵內打坐。師父拿起斧頭說：『說得出來，一下斧頭；說不出來，也一下斧頭。』兩人都不理睬。師父扔下斧頭說：『真有作為，真有作為。』回去告訴德山，德山問：『你說他們怎麼樣？』師父說：『洞山門下不至於完全沒有（見地），但如果是德山門下，還沒夢到呢。』 有僧人來參拜，先在左邊畫一個圓相，又在右邊畫一個圓相，又在中心畫一個圓相，想要完成但沒有完成。師父用手一撥，僧人無話可說。師父便喝斥他出去。僧人想要跨出門檻，師父卻叫住他，問：『你是洪州觀音來的嗎？』答：『是。』師父說：『那麼剛才左邊的圓相是怎麼回事？』答：『是有句。』師父說：『右邊的圓相呢？』答：『是無句。』師父說：『中心的圓相是怎麼回事？』答：『是不有不無句。』師父說：『那麼我這樣又怎麼樣？』答：『如刀畫水。』師父便打了他。 瑞巖問：『如何是毗盧師？』（什麼是毗盧遮那佛？）師父說：『說什麼？』瑞巖再次問。師父說：『你十七八歲了嗎？』問：『弓折箭盡時如何？』師父說：『去。』問：『如何是巖中的的意？』（什麼是巖石中最真實的意義？）師父說：『謝謝你的指示。』（意為：你問的這個問題毫無意義）答：『請和尚回答。』師父說：『珍重。』 問：『三界競起時如何？』（三界爭鬥興起時會怎麼樣？）師父說：『坐著。』問：『不知道師父的意思是什麼？』師父說：『把廬山移來，我就告訴你。』問：『起滅不停時如何？』（生起和滅去不停發生時會怎麼樣？）師父喝道：『是誰在起滅？』問：『輪中不得轉時如何？』（車輪無法轉動時會怎麼樣？）師父說：『澀。』問：『路逢猛虎時如何？』（路上遇到猛虎時會怎麼樣？）師父說：『拶。（逼近，壓迫）』問：『如何是道？』（什麼是道？）師父說：『把破草鞋扔到湖裡去。』問：『萬』
【English Translation】 English version The master struck the ground three times with his staff. A monk then quoted the previous words and asked the master, who responded by slapping him three times. He asked, 'What is the Lord of the Three Realms?' (What is the master of the three realms?) The master said, 'Do you understand how to eat an iron rod?' One day, Deshan said to the master, 'There are two monks here who have been living in a hermitage in the mountains for a long time. Go and see what they are like.' So the master took an axe to see them. The two were sitting in the hermitage. The master picked up the axe and said, 'If you can speak, one axe strike; if you can't speak, also one axe strike.' The two ignored him. The master threw down the axe and said, 'Truly accomplished, truly accomplished.' He returned and told Deshan, who asked, 'What do you say they are like?' The master said, 'The disciples of Dongshan are not completely without (insight), but as for the disciples of Deshan, they haven't even dreamed of it yet.' A monk came to pay respects, first drawing a circle on the left, then drawing a circle on the right, and then drawing a circle in the center, wanting to complete it but not completing it. The master brushed it away with his hand, and the monk had nothing to say. The master then shouted at him to leave. The monk wanted to step over the threshold, but the master called him back and asked, 'Are you from Hongzhou Guanyin?' He replied, 'Yes.' The master said, 'Then what was the meaning of the circle on the left just now?' He replied, 'It is a statement of existence.' The master said, 'What about the circle on the right?' He replied, 'It is a statement of non-existence.' The master said, 'What about the circle in the center?' He replied, 'It is a statement of neither existence nor non-existence.' The master said, 'Then what about me?' He replied, 'Like drawing water with a knife.' The master then struck him. Ruiyan asked, 'What is Vairocana Buddha?' (What is Vairocana Buddha?) The master said, 'What are you saying?' Ruiyan asked again. The master said, 'Are you seventeen or eighteen years old?' He asked, 'What happens when the bow is broken and the arrows are exhausted?' The master said, 'Go.' He asked, 'What is the true meaning within the rock?' (What is the truest meaning within the rock?) The master said, 'Thank you for your instruction.' (Meaning: the question is meaningless) He replied, 'Please, Venerable Monk, answer.' The master said, 'Take care.' He asked, 'What happens when the Three Realms compete?' (What will happen when the three realms fight?) The master said, 'Sit down.' He asked, 'I don't know what the master means?' The master said, 'Move Mount Lu here, and I will tell you.' He asked, 'What happens when arising and ceasing do not stop?' (What happens when arising and ceasing occur continuously?) The master shouted, 'Who is arising and ceasing?' He asked, 'What happens when the wheel cannot turn?' (What happens when the wheel cannot turn?) The master said, 'Stuck.' He asked, 'What happens when encountering a fierce tiger on the road?' (What happens when encountering a fierce tiger on the road?) The master said, 'Press.' He asked, 'What is the Dao?' (What is the Dao?) The master said, 'Throw the broken straw sandals into the lake.' He asked, 'Ten thousand'
丈井中如何得到底。師曰吽。僧再問。師曰。腳下過也。問。古帆未掛時如何。師曰。小魚吞大魚。又僧如前問。師曰。後園驢吃草。邇後人或問佛。問法。問道。問禪者。師皆作噓聲師嘗謂眾曰。老漢去時。大吼一聲了去。唐光啟之後。中原盜起。眾皆避地。師端居晏如也。一日賊大至。責以無供饋。遂倳刃焉。師神色自若。大叫一聲。而終。聲聞數十里。即光啟三年丁未四月八日也。門人後焚之。獲舍利四十九粒。眾為起塔。謚清嚴禪師。
福州雪峰義存禪師
泉州南安。曾氏子。家世奉佛。師生惡葷茹。于襁褓中。聞鐘梵之聲。或見幡花像設。必為之動容。年十二。從其父游莆田玉澗寺。見慶玄律師。遽拜曰。我師也。遂留侍焉。十七落髮。謁芙蓉常照大師。照撫而器之。后往幽州寶剎寺受戒。久歷禪會。緣契德山。唐咸通中。回閩中。雪峰創院。徒侶翕然。懿宗錫號真覺禪師。仍賜紫袈裟。初與巖頭至澧州鰲山鎮阻雪。頭每日祇是打睡。師一向坐禪。一日喚曰。師兄師兄。且起來。頭曰。作甚麼。師曰。今生不著便。共文邃個漢行腳。到處被他帶累。今日到此。又祇管打睡。頭喝曰。噇眠去。每日床上座。恰似七村裡土地。他時後日。魔魅人家男女去在。師自點胸曰。我這裡未穩在。不敢自謾。
【現代漢語翻譯】 現代漢語譯本 僧人問：『在深井中如何才能到達井底？』 禪師回答：『吽。』 僧人再次發問。禪師說：『腳下走過。』 又問：『古老的帆船還沒有掛起風帆時是什麼樣子？』 禪師說：『小魚吞食大魚。』 又有僧人像之前那樣發問。禪師說：『後花園的驢子正在吃草。』 此後，有人問佛、問法、問道、問禪，禪師都發出『噓』的聲音。禪師曾經對眾人說：『老漢我離去的時候，要大吼一聲然後離去。』 唐朝光啟年間之後，中原地區盜賊四起，眾人都紛紛逃避。禪師卻安然端坐不動。一天，盜賊大批到來，責備禪師沒有供奉。於是用刀刺殺禪師。禪師神色自若，大叫一聲，然後去世。聲音傳到數十里之外。這發生在光啟三年丁未四月八日。門人後來火化禪師的遺體，得到舍利四十九粒。眾人為禪師建造佛塔，謚號清嚴禪師。
福州雪峰義存禪師（Xuefeng Yicun, a Chan master)
泉州南安人，姓曾。世代信奉佛教。禪師從小就不吃葷腥，還在襁褓中時，聽到鐘聲和梵唄的聲音，或者看到幡旗和佛像，必定會感動。十二歲時，跟隨父親遊覽莆田玉澗寺，見到慶玄律師，立刻拜見說：『這是我的老師。』 於是留在寺中侍奉慶玄律師。十七歲時剃度出家，拜見芙蓉常照大師。常照大師撫慰並器重他。後來前往幽州寶剎寺受戒。長期遊歷各個禪宗寺院，因緣際會而契合德山。唐朝咸通年間，回到福建。在雪峰山建立寺院，徒弟們紛紛前來。懿宗皇帝賜予『真覺禪師』的稱號，並賜予紫色袈裟。當初，雪峰義存禪師與巖頭（Yantou）到達澧州鰲山鎮時被大雪阻擋。巖頭每天只是睡覺。雪峰義存禪師一直坐禪。一天，雪峰義存禪師呼喚巖頭說：『師兄，師兄，請起來。』 巖頭說：『做什麼？』 雪峰義存禪師說：『今生不謹慎，與文邃（Wensui）這個傢伙一起行腳，到處被他連累。今天到了這裡，又只是睡覺。』 巖頭呵斥道：『吃飽了就睡！每天在床上坐著，就像七個村子裡的土地神一樣。他日後日，會去迷惑人家的男女。』 雪峰義存禪師指著自己的胸口說：『我這裡還沒有穩固，不敢欺騙自己。』
【English Translation】 English version How to reach the bottom of a well? The master said: 'Hum.' The monk asked again. The master said: 'Pass under your feet.' Asked: 'What is it like when the ancient sail is not yet hoisted?' The master said: 'Small fish swallow big fish.' Another monk asked as before. The master said: 'The donkey in the back garden is eating grass.' Thereafter, when people asked about Buddha, Dharma, the Way, or Chan, the master would make a 'hush' sound. The master once said to the assembly: 'When this old man departs, he will let out a great roar and then leave.' After the Guangqi era of the Tang Dynasty, bandits rose up in the Central Plains, and everyone fled to avoid them. The master remained seated calmly. One day, a large group of bandits arrived, blaming him for not providing offerings. They then stabbed him with a knife. The master remained composed, let out a great roar, and passed away. The sound was heard for dozens of miles. This happened on the eighth day of the fourth month of the Dingwei year of Guangqi three (a year). The disciples later cremated him and obtained forty-nine relics (Śarīra). The assembly built a pagoda for him and gave him the posthumous title of Chan Master Qingyan.
Chan Master Xuefeng Yicun (Xuefeng Yicun, a Chan master) of Fuzhou
He was a native of Nan'an, Quanzhou, with the surname Zeng. His family had been devoted to Buddhism for generations. From a young age, the master abstained from meat. Even in his infancy, upon hearing the sound of bells and chanting, or seeing banners and images, he would be moved. At the age of twelve, he traveled with his father to Yujian Temple in Putian, where he met Lawyer Qingxuan. He immediately bowed and said: 'This is my teacher.' He then stayed to serve Lawyer Qingxuan. At the age of seventeen, he had his head shaved and visited Master Changzhao of Furong. Master Changzhao comforted and valued him. Later, he went to Baosha Temple in Youzhou to receive the precepts. He spent a long time traveling to various Chan monasteries, and by chance, he resonated with Deshan. During the Xiantong era of the Tang Dynasty, he returned to Fujian. He founded a monastery on Xuefeng Mountain, and disciples flocked to him. Emperor Yizong bestowed upon him the title 'Chan Master Zhenjue' and granted him a purple kasaya (robe). Initially, when Xuefeng Yicun and Yantou (Yantou) arrived at Aoshan Town in Lizhou, they were blocked by heavy snow. Yantou simply slept every day. Xuefeng Yicun constantly meditated. One day, Xuefeng Yicun called out to Yantou, saying: 'Brother, brother, please get up.' Yantou said: 'What for?' Xuefeng Yicun said: 'If we are not careful in this life, traveling with that fellow Wensui (Wensui), we will be burdened by him everywhere. Having arrived here today, you are just sleeping.' Yantou scolded: 'Eat and sleep! Sitting on the bed every day, just like the local gods of seven villages. In the future, you will go and bewitch the men and women of other people's families.' Xuefeng Yicun pointed to his chest and said: 'My mind is not yet stable here; I dare not deceive myself.'
頭曰。我將謂。你他日。向孤峰頂上。盤結草菴。播揚大教。猶作這個語話。師曰。我實未穩在。頭曰。你若實如此。據你見處一一通來。是處與你證明。不是處與你刬卻。師曰。我初到鹽官。見上堂。舉色空義。得個入處。頭曰。此去三十年。切忌舉著。又見洞山過水偈曰。切忌從他覓。迢迢與我疏。渠今正是我。我今不是渠。頭曰若與么。自救也未徹在。師又曰。后問德山。從上宗乘中事。學人還有分也無。德山打一棒。曰。道甚麼。我當時如桶底脫相似。頭喝曰。你不聞道。從門入者不是家珍。師曰。他后如何即是。頭曰。他后若欲播揚大教。一一從自己胸襟流出將來。與我蓋天蓋地去。師于言下大悟。便作禮起連聲叫曰。師兄今日始是鰲山成道。師在洞山作飯頭。淘米次。山問。淘沙去米。淘米去沙。師曰。沙米一時去。山曰。大眾吃個甚麼。師遂覆卻米盆。山曰。據子因緣。合在德山。洞山一日問師。作甚麼來。師曰。斫槽來。山曰。幾斧斫成。師曰。一斧斫成。山曰。猶是這邊事。那邊事作么生。師曰。直得無下手處。山曰。猶是這邊事。那邊事作么生。師休去。(汾陽代云。某甲早困也)師辭洞山。山曰。子甚處去。師曰。歸嶺中去。山曰。當時從甚麼路出。師曰。從飛猿嶺出。山曰。今迴向甚麼路去
【現代漢語翻譯】 現代漢語譯本 頭（指云巖曇晟，Yunyan Tansheng）說：『我本以為，你將來會在孤峰頂上，結廬而居，弘揚佛法，沒想到你還在說這些話。』 師（指道吾圓智，Daowu Yuanzhi）說：『我確實還沒有完全領悟。』 頭說：『你如果真是這樣，就把你所見所悟一一說來，對的地方我為你印證，不對的地方我為你去除。』 師說：『我最初到鹽官（指齊安禪師，Qian the Zen master），聽他上堂說法，講說色空（form and emptiness）的道理，得到一個入門之處。』 頭說：『從今往後三十年，切記不要再提這個。』又說，『你還見過洞山（指洞山良價，Dongshan Liangjie）的過水偈（verse on crossing the water）說：「切忌從他覓，迢迢與我疏。渠今正是我，我今不是渠。」』 頭說：『如果這樣，你自救還沒有徹底。』 師又說：『後來問德山（指德山宣鑒，Deshan Xuanjian），「從上宗乘（the highest vehicle of Zen）中的事，學人還有份嗎？」德山打了我一棒，說：「道甚麼（What are you saying）！」我當時就像桶底脫落一樣。』 頭喝道：『你沒聽過「從門入者不是家珍（what comes in through the gate is not a family treasure）」嗎？』 師說：『以後應該怎樣做才是？』 頭說：『以後如果想要弘揚佛法，就要一一從自己的胸襟中流出，用來蓋天蓋地。』 師在言下大悟，便作禮起身，連聲叫道：『師兄今日才是鰲山（Aoshan）成道。』 師在洞山（Dongshan）做飯頭（head cook）時，一次淘米，洞山問：『淘沙去米，還是淘米去沙？』 師說：『沙米一時去。』 洞山說：『大眾吃個甚麼？』 師於是把米盆覆過來。 洞山說：『依你的因緣，適合在德山（Deshan）。』 洞山一日問師：『作甚麼來？』 師說：『斫槽來。』 洞山說：『幾斧斫成？』 師說：『一斧斫成。』 洞山說：『猶是這邊事，那邊事作么生？』 師說：『直得無下手處。』 洞山說：『猶是這邊事，那邊事作么生？』 師休去。（汾陽（Fenyang）代云：某甲早困也。） 師辭別洞山（Dongshan）。 洞山說：『子甚處去？』 師說：『歸嶺中去。』 洞山說：『當時從甚麼路出？』 師說：『從飛猿嶺出。』 洞山說：『今迴向甚麼路去？』
【English Translation】 English version Tou (referring to Yunyan Tansheng) said, 'I thought that one day you would build a thatched hut on the peak of a solitary mountain and propagate the great Dharma, but you are still speaking these words.' The Master (referring to Daowu Yuanzhi) said, 'I am indeed not yet stable in my understanding.' Tou said, 'If you are truly like this, then tell me one by one what you have seen and understood. I will certify what is correct for you and eliminate what is not.' The Master said, 'When I first arrived at Yanguan (referring to Zen Master Qian), I heard him give a Dharma talk, explaining the meaning of form and emptiness, and I gained an entry point.' Tou said, 'For the next thirty years, be careful not to mention this again.' He also said, 'You also saw Dongshan's (referring to Dongshan Liangjie) verse on crossing the water, which says: "Be careful not to seek from others, for they will be distant from me. That which is now is precisely me, but I am not that which is now." ' Tou said, 'If that's the case, your self-salvation is not yet thorough.' The Master also said, 'Later, I asked Deshan (referring to Deshan Xuanjian), "In the affairs of the highest vehicle of Zen, do students have a share?" Deshan struck me with a stick and said, "What are you saying!" At that time, I was like the bottom falling out of a bucket.' Tou shouted, 'Have you not heard that "what comes in through the gate is not a family treasure"?' The Master said, 'What should I do in the future?' Tou said, 'In the future, if you want to propagate the great Dharma, you must let it flow out from your own heart and mind, and use it to cover the sky and the earth.' The Master had a great enlightenment upon hearing these words, and he bowed and stood up, repeatedly shouting, 'Brother, today you are truly enlightened at Aoshan.' When the Master was the head cook at Dongshan (Dongshan), once while washing rice, Dongshan asked, 'Are you washing away the sand to get the rice, or washing away the rice to get the sand?' The Master said, 'The sand and rice are removed at the same time.' Dongshan said, 'What will the assembly eat?' The Master then overturned the rice pot. Dongshan said, 'According to your affinity, you are suited for Deshan (Deshan).' One day, Dongshan asked the Master, 'What are you doing?' The Master said, 'Making a trough.' Dongshan said, 'How many axe blows did it take to make it?' The Master said, 'One axe blow.' Dongshan said, 'That is still this side of the matter. What about the other side of the matter?' The Master said, 'It is utterly without a place to begin.' Dongshan said, 'That is still this side of the matter. What about the other side of the matter?' The Master remained silent. (Fenyang (Fenyang) said on his behalf: 'I am already tired.') The Master bid farewell to Dongshan (Dongshan). Dongshan said, 'Where are you going?' The Master said, 'Returning to the mountains.' Dongshan said, 'Which road did you take when you left?' The Master said, 'I left from Flying Monkey Ridge.' Dongshan said, 'Which road are you returning to this time?'
。師曰。從飛猿嶺去。山曰。有一人。不從飛猿嶺去。子還識么。師曰。不識。山曰。為甚麼不識。師曰。他無面目。山曰。子既不識。爭知無面目。師無對。住后。僧問。和尚見德山。得個甚麼便休去。師曰。我空手去。空手歸。問。祖意教意是同是別。師曰。雷聲震地。室內不聞。又曰。阇黎行腳為甚麼事。問。我眼本正。因師故邪。時如何。師曰。迷逢達磨。曰。我眼何在。師曰。得不從師。問剃髮染衣。受佛依蔭。為甚麼不許認佛。師曰。好事不如無。師問座主。如是兩字。儘是科文。作么生是本文。主無對。(五云代云。更分三段著)問。如何是佛。師曰。寐語作甚麼。問如何是覿面事。師曰。千里未是遠。問。如何是大人相。師曰。瞻仰即有分。問文殊與維摩對談。何事。師曰。義墮也。問。寂然無依時如何。師曰。猶是病。曰轉后如何。師曰。船子下楊州。問。承古有言。師便作臥勢。良久起曰。問甚麼。僧再舉。師曰。虛生浪死漢。問箭頭露鋒時如何。師曰。好手不中的。曰盡眼沒標的時如何。師曰。不妨隨分好手。問古人道。路逢達道人。不將語默對。未審將甚麼對。師曰。喫茶去。問僧甚處來。曰神光來。師曰。晝喚作日光。夜喚作火光。作么生是神光。僧無對。師自代曰。日光火光。棲典座問
【現代漢語翻譯】 現代漢語譯本 師父說：『從飛猿嶺（比喻艱難的修行道路）去。』 僧人問：『有一個人，不從飛猿嶺去，您還認識嗎？』 師父說：『不認識。』 僧人問：『為什麼不認識？』 師父說：『他沒有面目（指不執著于外相）。』 僧人問：『您既然不認識，怎麼知道他沒有面目？』 師父無言以對。 後來，有僧人問：『和尚您見德山（指德山宣鑒禪師），得到了什麼才離開？』 師父說：『我空手去，空手歸。』 問：『祖意（禪宗的宗旨）和教意（經教的意義）是相同還是不同？』 師父說：『雷聲震地，室內卻聽不見。』 又說：『阇黎（出家人的尊稱）您行腳（雲遊參學）是爲了什麼事？』 問：『我的眼睛本來是正的，因為師父的緣故而變得不正了嗎？這時該怎麼辦？』 師父說：『迷了路才遇到達摩（指需要指點）。』 僧人問：『我的眼睛在哪裡？』 師父說：『得到（真理）不依靠老師。』 問：『剃髮染衣，接受佛的庇護，為什麼不許人承認佛？』 師父說：『好事不如無（指執著於好事反而不好）。』 師父問座主（精通經論的僧人）：『如是』這兩個字，全是科文（經文的註釋），什麼是本文（經文的本意）？』 座主無言以對。（五云禪師代替他說：『應該分成三段來解釋。』） 問：『什麼是佛？』 師父說：『說夢話做什麼？』 問：『什麼是覿面事（當下之事）？』 師父說：『千里不算遠。』 問：『什麼是大人相（佛的相好）？』 師父說：『瞻仰就有所分別。』 問：『文殊菩薩與維摩詰對談，說了什麼事？』 師父說：『義理落入窠臼了。』 問：『寂然無依（無所依靠）時如何？』 師父說：『這還是病。』 僧人問：『轉變之後如何？』 師父說：『船子德誠禪師下揚州去了。』 問：『承蒙古人有言……』師父便作臥勢，良久起身說：『問什麼？』 僧人再次舉問。 師父說：『虛生浪死的傢伙！』 問：『箭頭露出鋒芒時如何？』 師父說：『好手不中靶。』 僧人問：『完全看不到目標時如何？』 師父說：『不妨隨分做好本分事。』 問：『古人道：路逢達道人，不將語默對，未審將什麼對？』 師父說：『喫茶去。』 問：『僧人從哪裡來？』 僧人說：『從神光（指慧可禪師）那裡來。』 師父說：『白天叫做日光，夜晚叫做火光，什麼是神光？』 僧人無言以對。 師父自言自語道：『日光火光。』 棲典座（寺院中負責管理事務的僧人）問。
【English Translation】 English version The Master said, 'Go from Flying Monkey Ridge (a metaphor for the difficult path of practice).' A monk asked, 'There is a person who does not go from Flying Monkey Ridge. Do you recognize him?' The Master said, 'I do not recognize him.' The monk asked, 'Why do you not recognize him?' The Master said, 'He has no face (referring to non-attachment to external appearances).' The monk asked, 'Since you do not recognize him, how do you know he has no face?' The Master was speechless. Later, a monk asked, 'Venerable, when you saw Deshan (referring to Zen Master Deshan Xuanjian), what did you gain before you left?' The Master said, 'I went empty-handed and returned empty-handed.' Asked, 'Are the ancestral meaning (the essence of Zen) and the doctrinal meaning (the meaning of scriptures) the same or different?' The Master said, 'Thunder shakes the earth, but it is not heard indoors.' He also said, 'What is the purpose of your pilgrimage (wandering and studying), Venerable?' Asked, 'My eyes were originally straight, but have they become crooked because of the Master? What should be done at this time?' The Master said, 'It is when lost that one meets Bodhidharma (referring to the need for guidance).' The monk asked, 'Where are my eyes?' The Master said, 'Attaining (truth) does not rely on a teacher.' Asked, 'Having shaved the head and dyed the robes, and receiving the Buddha's protection, why is it not allowed to acknowledge the Buddha?' The Master said, 'A good thing is not as good as nothing (referring to the fact that attachment to good things is not good).' The Master asked the lecturer (a monk proficient in scriptures and commentaries), 'The two words 'Thus Thus', are all commentary, what is the original text (the original meaning of the scripture)?' The lecturer was speechless. (Zen Master Wuyun said on his behalf, 'It should be explained in three sections.') Asked, 'What is Buddha?' The Master said, 'Why speak nonsense?' Asked, 'What is the matter at hand (the present moment)?' The Master said, 'A thousand miles is not far.' Asked, 'What is the mark of a great man (the auspicious marks of the Buddha)?' The Master said, 'To gaze upon is to have distinctions.' Asked, 'What did Manjushri Bodhisattva and Vimalakirti discuss?' The Master said, 'The meaning has fallen into a trap.' Asked, 'What is it like when there is stillness and no reliance?' The Master said, 'That is still a sickness.' The monk asked, 'What is it like after transformation?' The Master said, 'Zen Master Boatman Decheng has gone to Yangzhou.' Asked, 'Having received the words of the ancients...' The Master then assumed a lying posture, and after a long time, got up and said, 'What did you ask?' The monk repeated the question. The Master said, 'You empty-living, wave-dying fellow!' Asked, 'What is it like when the arrowhead reveals its point?' The Master said, 'A good archer does not hit the target.' The monk asked, 'What is it like when the target is completely out of sight?' The Master said, 'It doesn't matter, just do your best according to your ability.' Asked, 'The ancients said: When you meet a person who has attained the Way on the road, do not respond with speech or silence. I don't know what to respond with?' The Master said, 'Go drink tea.' Asked, 'Where does the monk come from?' The monk said, 'From Shenguang (referring to Zen Master Huike).' The Master said, 'In the daytime it is called sunlight, and at night it is called firelight. What is Shenguang?' The monk was speechless. The Master said to himself, 'Sunlight, firelight.' The resident in charge (a monk in the monastery responsible for managing affairs) asked.
。古人有言。知有佛向上事。方有語話分。如何是語話。師把住曰。道道。棲無對。師遂蹋倒。棲當下汗流。問僧。甚處來。曰近離浙中。師曰。船來陸來。曰。二途俱不涉。師曰。爭得到這裡。曰。有甚麼隔礙。師便打。問。古人道。覿面相呈時如何。師曰。是。曰。如何是覿面相呈。師曰。蒼天蒼天。師謂眾曰。此個水牯牛年多少。眾皆無對。師自代曰。七十九也。僧曰。和尚為甚麼作水牯牛去。師曰。有甚麼罪過。問僧。甚處去。曰禮拜徑山和尚去。師曰。徑山若問汝此間佛法如何。汝作么生祇對。曰。待問即道。師便打。后舉問鏡清。這僧過在甚麼處。清曰。問得徑山徹困。師曰。徑山在浙中。因甚麼問得徹困。清曰。不見道。遠問近對。師曰。如是如是。一日謂長慶曰。吾見溈山問仰山。從上諸聖向甚麼處去。他道。或在天上。或在人間。汝道。仰山意作么生。慶曰。若問諸聖出沒處。恁么道即不可。師曰。汝渾不肯。忽有人問汝作么生道。慶曰。但道錯。師曰。是汝不錯。慶曰。何異於錯。問僧。甚處來。曰江西。師曰。與此間相去多少。曰不遙。師豎起拂子曰。還隔這個么。曰。若隔這個即遙去也。師便打出。問。學人乍入叢林。乞師指個入路。師曰。寧自碎身如微塵。終不敢瞎卻一僧眼。問四十九年
【現代漢語翻譯】 現代漢語譯本： 古人有句話說：『知道有佛法之上的事情，才能談論佛法。』 什麼是談論佛法？ 師父抓住那人說：『說！說！』 棲某沒有回答。 師父就一腳踢倒了他。 棲某當下就嚇得汗流浹背。 師父問一個僧人：『從哪裡來？』 僧人說：『最近從浙中來。』 師父說：『是坐船來的還是走路來的？』 僧人說：『兩條路都沒走。』 師父說：『那你怎麼到這裡的？』 僧人說：『有什麼阻礙嗎？』 師父就打了他。 有人問：『古人說，『覿面相呈』（直接面對）的時候怎麼樣？』 師父說：『是。』 問：『什麼是『覿面相呈』？』 師父說：『蒼天啊蒼天。』 師父對大家說：『這頭水牯牛（shuǐ gǔ niú，水牛，這裡指代某種狀態）多少歲了？』 大家都答不上來。 師父自己回答說：『七十九歲了。』 僧人問：『和尚（hé shàng，對僧人的尊稱）為什麼要做水牯牛去？』 師父說：『有什麼罪過嗎？』 師父問一個僧人：『去哪裡？』 僧人說：『去禮拜徑山（Jìng shān，山名，也是寺廟名）和尚。』 師父說：『徑山如果問你這裡的佛法怎麼樣，你打算怎麼回答？』 僧人說：『等他問了再說。』 師父就打了他。 後來有人把這件事拿去問鏡清（Jìng qīng，人名）。 這僧人的過錯在哪裡？ 鏡清說：『問得徑山徹底困惑。』 師父說：『徑山在浙中，為什麼問得他徹底困惑？』 鏡清說：『沒聽過『遠問近對』（yuǎn wèn jìn duì，遠的問題用近的答案回答）嗎？』 師父說：『是這樣，是這樣。』 有一天，師父對長慶（Cháng qìng，人名）說：『我見溈山（Wéi shān，山名，也是寺廟名）問仰山（Yǎng shān，山名，也是寺廟名），『從上諸聖（cóng shàng zhū shèng，歷代聖賢）向什麼地方去了？』 仰山回答說：『或在天上，或在人間。』 你說，仰山是什麼意思？』 長慶說：『如果問諸聖的去處，這樣回答就不對了。』 師父說：『你完全不認可。 如果有人問你，你打算怎麼回答？』 長慶說：『只說錯了。』 師父說：『是你沒錯。』 長慶說：『和錯有什麼區別？』 師父問一個僧人：『從哪裡來？』 僧人說：『江西。』 師父說：『和這裡相距多遠？』 僧人說：『不遠。』 師父豎起拂子（fú zi，一種法器）說：『還隔著這個嗎？』 僧人說：『如果隔著這個就遠了。』 師父就打了他。 有人問：『學人（xué rén，學習佛法的人）剛入叢林（cóng lín，指寺廟），請師父指條入門的路。』 師父說：『寧願自己粉身碎骨如微塵，也終究不敢瞎了一位僧人的眼睛。』 問：『四十九年（sì shí jiǔ nián，指釋迦摩尼說法四十九年）……』
【English Translation】 English version: An ancient person said: 'Only by knowing that there are things beyond the Buddha Dharma can one discuss the Dharma.' What is discussing the Dharma? The master grabbed that person and said, 'Speak! Speak!' Xi (Qī, name of a person) had no response. The master then kicked him down. Xi immediately broke out in a sweat. The master asked a monk, 'Where do you come from?' The monk said, 'Recently from Zhejiang (Zhè jiāng, province in China).' The master said, 'Did you come by boat or by land?' The monk said, 'I didn't take either route.' The master said, 'Then how did you get here?' The monk said, 'Is there any obstruction?' The master then hit him. Someone asked, 'What is it like when the ancients said, 'Presenting face to face' (dí miàn xiāng chéng, directly facing)?' The master said, 'It is.' Asked, 'What is 'presenting face to face'?' The master said, 'Oh heavens, oh heavens!' The master said to everyone, 'How old is this water buffalo (shuǐ gǔ niú, water buffalo, here referring to a certain state)?' No one could answer. The master answered himself, 'Seventy-nine years old.' A monk asked, 'Why does the venerable monk (hé shàng, respectful term for a monk) become a water buffalo?' The master said, 'Is there any sin in that?' The master asked a monk, 'Where are you going?' The monk said, 'Going to pay respects to the abbot of Jingshan (Jìng shān, name of a mountain and a temple).' The master said, 'If Jingshan asks you what the Buddha Dharma is like here, how will you answer?' The monk said, 'I'll answer when he asks.' The master then hit him. Later, someone took this matter to ask Jingqing (Jìng qīng, name of a person). Where was this monk's fault? Jingqing said, 'He asked Jingshan into utter confusion.' The master said, 'Jingshan is in Zhejiang, why would he be utterly confused by the question?' Jingqing said, 'Haven't you heard of 'answering the distant with the near' (yuǎn wèn jìn duì, answering a distant question with a near answer)?' The master said, 'That's right, that's right.' One day, the master said to Changqing (Cháng qìng, name of a person), 'I saw Weishan (Wéi shān, name of a mountain and a temple) ask Yangshan (Yǎng shān, name of a mountain and a temple), 'Where have all the sages of the past (cóng shàng zhū shèng, all the sages of the past) gone?' Yangshan replied, 'Perhaps in heaven, perhaps in the human realm.' What do you say Yangshan meant?' Changqing said, 'If you ask about the whereabouts of the sages, such an answer is not correct.' The master said, 'You completely disagree. If someone asks you, how would you answer?' Changqing said, 'Just say it's wrong.' The master said, 'It is that you are not wrong.' Changqing said, 'What's the difference from being wrong?' The master asked a monk, 'Where do you come from?' The monk said, 'Jiangxi (Jiāng xī, province in China).' The master said, 'How far is it from here?' The monk said, 'Not far.' The master raised his whisk (fú zi, a ritual object) and said, 'Is it still separated by this?' The monk said, 'If it's separated by this, then it's far.' The master then struck him. Someone asked, 'A student (xué rén, a person studying Buddhism) has just entered the monastery (cóng lín, refers to a temple), please guide me on the path to enter.' The master said, 'I would rather shatter my body into dust than blind the eye of a single monk.' Asked, 'Forty-nine years (sì shí jiǔ nián, referring to the forty-nine years of Shakyamuni's teachings)...'
後事即不問。四十九年前事如何。師以拂子驀口打。僧辭去參靈云。問。佛未出世時如何。云舉拂子。曰。出世后如何。云亦舉拂子。其僧卻回。師曰。返太速乎。曰。某甲到彼問佛法不契乃回。師曰。汝問甚麼事。僧舉前話。師曰。汝問我為汝道。僧便問。佛未出世時如何。師舉起拂子。曰出世后如何。師放下拂子。僧禮拜。師便打。(后僧舉。問玄沙。沙云。汝欲會么。我與汝說個喻。如人賣一片園。東西南北一時結契了也。中心樹子猶屬我在。崇壽稠雲。為當打伊解處。別有道理)。師舉。六祖道。不是風動。不是幡動。仁者心動。乃曰。大小祖師。龍頭蛇尾。好與二十拄杖。時太原孚上座侍立。不覺咬齒。師曰。我適來恁么道。也好吃二十拄杖。師行腳時。參烏石觀和尚。才敲門。石問誰。師曰。鳳凰兒。石曰。來作么。師曰。來啖老觀。石便開門搊住曰。道道。師擬議。石拓開閉卻門。師住后示眾曰。我當時若入得老觀門。你這一隊噇酒糟漢。向甚麼處摸索。師問慧全。汝得入處作么生。全曰。共和尚商量了。師曰。甚麼處商量。曰甚麼處去來。師曰。汝得入處又作么生。全無對。師便打。全坦問。平田淺草麈鹿成群。如何射得麈中主。師喚全坦。坦應諾。師曰。喫茶去。問僧。甚處來。曰。溈山來。師曰
【現代漢語翻譯】 現代漢語譯本 『後事』（指現在的事情）我就不問了。四十九年前的事情是怎樣的呢？』 趙州禪師拿起拂子就朝那個僧人的嘴打去。 那僧人告辭後去參訪靈云禪師，問：『佛未出世時是怎樣的？』 靈云禪師舉起拂子。 那僧人又問：『出世后又是怎樣的？』 靈云禪師也舉起拂子。 那僧人又回來了，趙州禪師說：『你回來得太快了吧？』 僧人說：『我到那裡問佛法，但與我的理解不契合，所以就回來了。』 趙州禪師問：『你問了什麼事？』 僧人舉了之前問靈云禪師的話。 趙州禪師說：『你問我，我為你解答。』 僧人便問：『佛未出世時是怎樣的？』 趙州禪師舉起拂子。 僧人又問：『出世后又是怎樣的？』 趙州禪師放下拂子。 僧人禮拜，趙州禪師便打了他。（後來，這個僧人舉此事問玄沙禪師，玄沙禪師說：『你想領會嗎？我給你說個比喻。就像一個人賣一片園子，東西南北四方都簽訂了契約，只有中心的那棵樹還屬於我。』崇壽稠雲禪師說：『這是在說打他的理解之處，還是另有道理？』） 趙州禪師舉了六祖慧能的話：『不是風動，不是幡動，是仁者的心在動。』於是說：『好大的祖師，卻是虎頭蛇尾，應該打二十拄杖。』 當時太原孚上座侍立在旁，不自覺地咬牙切齒。趙州禪師說：『我剛才那樣說，也該吃二十拄杖。』 趙州禪師行腳時，參訪烏石觀和尚，剛敲門，烏石觀和尚問：『是誰？』 趙州禪師說：『鳳凰兒。』 烏石觀和尚問：『來做什麼？』 趙州禪師說：『來吃老觀。』 烏石觀和尚便打開門抓住趙州禪師說：『說！說！』 趙州禪師猶豫不決，烏石觀和尚推開他，關上了門。 趙州禪師住持后，對大眾開示說：『我當時如果能進入老觀的門，你們這一群吃酒糟的漢子，向什麼地方摸索？』 趙州禪師問慧全：『你得入處是怎樣的？』 慧全說：『已經和和尚您商量過了。』 趙州禪師問：『在什麼地方商量？』 慧全說：『在什麼地方去來。』 趙州禪師問：『你得入處又是怎樣的？』 慧全無言以對，趙州禪師便打了他。 全坦問：『平坦的田野，淺淺的草地，麈鹿成群，如何射得麈鹿中的首領？』 趙州禪師呼喚：『全坦！』 全坦應諾。 趙州禪師說：『喫茶去。』 趙州禪師問僧人：『從哪裡來？』 僧人說：『從溈山（地名，山名）來。』 趙州禪師說：
【English Translation】 English version 『I won't ask about 『later matters』 (referring to present matters). What about the matters of forty-nine years ago?』 The Master (Zhao Zhou) took the whisk and struck the monk's mouth. The monk took his leave and went to consult Lingyun, asking: 『What is it like before a Buddha appears in the world?』 Lingyun raised his whisk. The monk asked: 『What is it like after he appears in the world?』 Lingyun also raised his whisk. The monk returned, and the Master said: 『You've returned too quickly, haven't you?』 The monk said: 『I went there to ask about the Buddha-dharma, but it didn't agree with my understanding, so I returned.』 The Master asked: 『What did you ask about?』 The monk repeated what he had asked Lingyun. The Master said: 『Ask me, and I will explain it for you.』 The monk then asked: 『What is it like before a Buddha appears in the world?』 The Master raised his whisk. The monk asked: 『What is it like after he appears in the world?』 The Master put down his whisk. The monk bowed, and the Master struck him. (Later, this monk raised this matter to Xuansha, who said: 『Do you want to understand? I'll give you an analogy. It's like someone selling a garden, and the contracts for the east, west, north, and south are all signed, but the tree in the center still belongs to me.』 Chongshou Chouyun said: 『Is this talking about striking his understanding, or is there another principle?』) The Master quoted the Sixth Patriarch Huineng's words: 『It is not the wind moving, it is not the banner moving, it is the mind of the benevolent one that is moving.』 Then he said: 『Such a great Patriarch, but it's like a dragon's head and a snake's tail, he deserves twenty blows of the staff.』 At that time, the Venerable Fu of Taiyuan was standing in attendance, unconsciously grinding his teeth. The Master said: 『The way I just spoke, I also deserve twenty blows of the staff.』 When the Master was traveling, he visited the monk Wushi Guan. As soon as he knocked on the door, Wushi asked: 『Who is it?』 The Master said: 『A phoenix child.』 Wushi said: 『What have you come to do?』 The Master said: 『To eat the old Guan.』 Wushi then opened the door, grabbed the Master, and said: 『Speak! Speak!』 The Master hesitated, and Wushi pushed him away and closed the door. After the Master took up residence, he addressed the assembly, saying: 『If I had been able to enter the old Guan's door at that time, where would you drunken fellows be groping?』 The Master asked Huiquan: 『What is your point of entry?』 Huiquan said: 『I have already discussed it with you, Master.』 The Master asked: 『Where did you discuss it?』 Huiquan said: 『Where did you come and go.』 The Master asked: 『What is your point of entry like?』 Huiquan was speechless, and the Master struck him. Quan Tan asked: 『In the flat fields and shallow grass, herds of deer gather. How can one shoot the leader among the deer?』 The Master called out: 『Quan Tan!』 Quan Tan responded. The Master said: 『Go have some tea.』 The Master asked a monk: 『Where do you come from?』 The monk said: 『From Weishan (place name, mountain name).』 The Master said:
。溈山有何言句。曰某甲曾問。如何是祖師西來意。溈山據坐。師曰。汝肯他否。曰。某甲不肯他。師曰。溈山古佛。汝速去懺悔。(玄沙云。山頭老漢蹉過溈山也)閩王問曰。擬欲蓋一所佛殿去時如何。師曰。大王何不蓋取一所空王殿。曰請師樣子。師展兩手。(雲門云。一舉四十九)僧問。學人道不得處。請師道。師曰。我為法惜人。師舉拂子示一僧。其僧便出去。(長慶舉似王延彬太傅了。乃曰。此僧合喚轉與一頓棒。王曰。和尚是甚麼心行。曰。幾放過)師問長慶。古人道。前三三后三三意作么生。慶便出去。(鵝湖別云喏)問僧。甚處來。曰藍田來。師曰。何不入草。(長慶雲險)上堂。南山有一條鱉鼻蛇。汝等諸人切須好看。長慶出曰。今日堂中大有人喪身失命。雲門以拄杖攛向師前。作怕勢。有僧舉似玄沙。沙曰。須是棱兄始得。然雖如是。我即不然。曰和尚作么生。沙曰。用南山作么。一日有兩僧來。師以手拓庵門放身出曰。是甚麼僧。亦曰。是甚麼。師低頭歸庵。僧辭去。師問。甚麼處去。曰。湖南。師曰。我有個同行。住巖頭。附汝一書去。書曰某書上師兄。某一自鰲山成道后。迄至於今。飽不饑。同參某書上。僧到巖頭。問。甚麼處來。曰雪峰來。有書達和尚。頭接了。乃問僧。別有何言句。
【現代漢語翻譯】 溈山（Weishan，人名）有什麼言句？雪峰說：『我曾經問溈山，什麼是祖師西來意（Zushi Xilai Yi，達摩祖師從西方來到中國的目的）？』溈山就坐在那裡。雪峰問：『你認可他嗎？』那人說：『我不認可他。』雪峰說：『溈山是古佛（Gufo，古老的佛陀），你快去懺悔。』（玄沙（Xuansha，人名）說：『溈山老漢錯過了溈山。』） 閩王（Min Wang，古代的王）問：『打算蓋一座佛殿，該怎麼做？』雪峰說：『大王為什麼不蓋一座空王殿（Kong Wang Dian，象徵虛空的殿堂）？』閩王說：『請師父示範。』雪峰張開雙手。（雲門（Yunmen，人名）說：『一舉四十九。』） 有僧人問：『學人無法用言語表達的地方，請師父開示。』雪峰說：『我為佛法愛惜人才。』雪峰舉起拂子（fuzi，一種禪宗法器）給一個僧人看，那僧人就出去了。（長慶（Changqing，人名）把這件事告訴了王延彬（Wang Yanbin，人名）太傅（taifu，古代官職），然後說：『這僧人應該叫回來打一頓。』王延彬說：『和尚是什麼樣的心行？』長慶說：『差點放過了。』） 雪峰問長慶：『古人說，『前三三后三三（Qian San San Hou San San，禪宗用語，指對真理的不同階段的理解）』，是什麼意思？』長慶就出去了。（鵝湖（Ehu，地名）另外說『喏（喏，nuo，答應的聲音）』） 雪峰問僧人：『從哪裡來？』僧人說：『藍田（Lantian，地名）來。』雪峰說：『為什麼不入草（ru cao，禪宗用語，指隱居）？』（長慶說：『危險。』） 雪峰上堂說法：『南山（Nanshan，地名）有一條鱉鼻蛇（bie bi she，比喻危險的誘惑），你們這些人一定要好好看清楚。』長慶出來說：『今天堂中大有人喪身失命。』雲門用拄杖（zhuzhang，禪杖）戳向雪峰面前，做出害怕的樣子。有僧人把這件事告訴玄沙，玄沙說：『必須是棱兄（Leng Xiong，指雪峰）才行。』雖然如此，我卻不這樣認為。』那僧人問：『和尚怎麼做？』玄沙說：『用南山做什麼？』 有一天，有兩個僧人來訪。雪峰用手推開庵門，放身出來說：『是什麼僧？』又說：『是什麼？』雪峰低頭回到庵里。僧人告辭離去。雪峰問：『去哪裡？』僧人說：『湖南（Hunan，地名）。』雪峰說：『我有個同行，住在巖頭（Yantou，人名）。給你一封信帶去。』信上寫著：『某書上師兄，我自從鰲山（Aoshan，地名）成道后，直到如今，飽不饑。同參某書上。』僧人到了巖頭，問：『從哪裡來？』僧人說：『雪峰來。有信給和尚。』巖頭接了信，就問僧人：『還有什麼言句？』
【English Translation】 What words did Weishan (Weishan, a person's name) have? Xuefeng (Xuefeng, a person's name) said: 'I once asked Weishan, 'What is the meaning of the Patriarch's coming from the West (Zushi Xilai Yi, the purpose of Bodhidharma coming to China from the West)?'' Weishan just sat there. Xuefeng asked: 'Do you acknowledge him?' That person said: 'I do not acknowledge him.' Xuefeng said: 'Weishan is an ancient Buddha (Gufo, an ancient Buddha), you should quickly repent.' (Xuansha (Xuansha, a person's name) said: 'The old man on the mountain missed Weishan.') The King of Min (Min Wang, an ancient king) asked: 'Planning to build a Buddhist hall, what should be done?' Xuefeng said: 'Why doesn't Your Majesty build a Hall of the Empty King (Kong Wang Dian, a hall symbolizing emptiness)?' The King of Min said: 'Please show me an example, Master.' Xuefeng spread out his hands. (Yunmen (Yunmen, a person's name) said: 'One gesture, forty-nine.') A monk asked: 'Where the student cannot express in words, please enlighten me, Master.' Xuefeng said: 'I cherish talent for the sake of the Dharma.' Xuefeng raised a whisk (fuzi, a Zen implement) to show a monk, and that monk left. (Changqing (Changqing, a person's name) told this to Grand Tutor Wang Yanbin (Wang Yanbin, a person's name) and then said: 'This monk should be called back and given a beating.' Wang Yanbin said: 'What kind of mind is the Master practicing?' Changqing said: 'Almost let it go.') Xuefeng asked Changqing: 'The ancients said, 'Before three three, after three three (Qian San San Hou San San, Zen terms, referring to different stages of understanding the truth),' what does it mean?' Changqing then left. (Ehu (Ehu, a place name) separately said 'Yes (Nuo, a sound of agreement).') Xuefeng asked a monk: 'Where do you come from?' The monk said: 'From Lantian (Lantian, a place name).' Xuefeng said: 'Why not enter the grass (ru cao, a Zen term, referring to seclusion)?' (Changqing said: 'Dangerous.') Xuefeng ascended the hall to preach: 'There is a soft-shelled turtle-nosed snake (bie bi she, a metaphor for dangerous temptation) on Nanshan (Nanshan, a place name), you all must look carefully.' Changqing came out and said: 'Today in the hall, many people will lose their lives.' Yunmen poked at Xuefeng with his staff (zhuzhang, a Zen staff), making a gesture of fear. A monk told this to Xuansha, and Xuansha said: 'It must be Brother Leng (Leng Xiong, referring to Xuefeng) who can do this.' Although it is so, I do not think so.' That monk asked: 'What would the Master do?' Xuansha said: 'What is the use of Nanshan?' One day, two monks came to visit. Xuefeng pushed open the door of the hermitage with his hand, released himself and said: 'What kind of monks are you?' And said: 'What is it?' Xuefeng lowered his head and returned to the hermitage. The monks bid farewell and left. Xuefeng asked: 'Where are you going?' The monks said: 'Hunan (Hunan, a place name).' Xuefeng said: 'I have a fellow practitioner who lives in Yantou (Yantou, a person's name). Take a letter to him.' The letter read: 'So-and-so writes to Senior Brother, since I attained enlightenment on Aoshan (Aoshan, a place name), until now, I am full and not hungry. Fellow practitioner so-and-so writes.' The monks arrived at Yantou and asked: 'Where do you come from?' The monks said: 'From Xuefeng. There is a letter for the Master.' Yantou received the letter and asked the monks: 'What other words are there?'
僧遂舉前話。頭曰。他道甚麼。曰。他無語低頭歸庵。頭曰。噫。我當初悔不向伊道末後句。若向伊道。天下人不奈雪老何。僧至夏末請益前話。頭曰。何不早問。曰。未敢容易。頭曰。雪峰雖與我同條生。不與我同條死。要識末後句祇這是。上堂。盡大地撮來。如粟米粒大。拋向面前漆桶不會。打鼓普請看。(長慶問雲門曰。雪峰與么道。還有出頭不得處么。門曰有。曰作么生。門曰。不可總作野狐精見解。又曰。狼籍不少)問僧。甚麼處去。曰。識得即知去處。師曰。你是了事人。亂走作么。曰。和尚莫涂污人好。師曰。我即不塗污你。古人吹布毛作么生。與我說來看。曰殘羹餿飯。已有人吃了。師休去。有一僧。在山下卓庵。多年不剃頭。畜一長柄杓。溪邊舀水。時有僧問。如何是祖師西來意。主曰。溪深杓柄長。師聞得乃曰。也甚奇怪。一日將剃刀。同侍者去訪。才相見便舉前話。問。是庵主語否。主曰。是。師曰。若道得即不剃你頭。主便洗頭胡跪師前。師即與剃卻。師領徒南遊。時黃涅槃預知師至。搘䇿前迎。抵蘇溪邂逅。師問。近離何處。槃曰。辟支巖。師曰。巖中還有主么。槃以竹䇿敲師轎。師乃出轎相見。槃曰。曾郎萬福。師遽展丈夫拜。槃作女人拜。師曰。莫是女人么。槃又設兩拜。遂以竹策畫
【現代漢語翻譯】 現代漢語譯本 僧人於是舉出之前的話。雪峯巖頭（Xuefeng Yantou，人名）說：『他說了什麼？』僧人說：『他沒有說話，低著頭回到了庵里。』巖頭說：『唉！我當初後悔沒有對他說末後一句。如果對他說，天下人拿雪老（Xue Lao，指雪峯巖頭自己）怎麼辦呢？』僧人到夏天末尾，請求開示之前的話。巖頭說：『為什麼不早點問？』僧人說：『不敢輕易打擾。』巖頭說：『雪峰（Xuefeng，人名）雖然與我同條生，卻不與我同條死。想要認識末後一句，就是這個。』 上堂說法時，巖頭說：『將整個大地撮起來，像粟米粒那麼大，拋向面前的漆桶，如果不會，就打鼓普請大家來看。』（長慶（Changqing，地名）問雲門（Yunmen，人名）說：『雪峰（Xuefeng，人名）這樣說，還有不能出頭的地方嗎？』雲門說：『有。』長慶說：『怎麼說？』雲門說：『不可都作野狐精的見解。』又說：『狼藉不少。』） 問僧人：『什麼地方去？』僧人說：『識得就知道去處。』巖頭說：『你是個了事人，亂走什麼？』僧人說：『和尚不要玷污人好。』巖頭說：『我即不玷污你，古人吹布毛做什麼？與我說來看。』僧人說：『殘羹餿飯，已經有人吃了，師父請休息吧。』 有一個僧人，在山下搭了個庵，多年不剃頭，蓄著一個長柄勺，在溪邊舀水。當時有僧人問：『如何是祖師西來意？』庵主說：『溪深杓柄長。』巖頭聽了后說：『也甚奇怪。』 有一天，巖頭拿著剃刀，同侍者去拜訪。才相見，便舉出之前的話，問：『是庵主說的話嗎？』庵主說：『是。』巖頭說：『如果說得對，就不剃你頭。』庵主便洗頭胡跪在巖頭面前。巖頭就給他剃了頭。 巖頭帶領徒弟南遊，當時黃涅槃（Huang Niepan，人名）預先知道巖頭要來，拄著枴杖前去迎接，在蘇溪（Su Xi，地名）相遇。巖頭問：『最近從什麼地方離開？』黃涅槃說：『辟支巖（Pizhi Yan，地名）。』巖頭說：『巖中還有主人嗎？』黃涅槃用竹杖敲巖頭的轎子。巖頭於是下轎相見。黃涅槃說：『曾郎（Zeng Lang，人名，指巖頭）萬福。』巖頭連忙行丈夫拜。黃涅槃作女人拜。巖頭說：『莫非是女人嗎？』黃涅槃又設兩拜，於是用竹策畫
【English Translation】 English version The monk then brought up the previous conversation. Yantou (Xuefeng Yantou, a person's name) said, 'What did he say?' The monk said, 'He said nothing, lowered his head, and returned to his hermitage.' Yantou said, 'Alas! I regret not telling him the last phrase back then. If I had told him, what can the people of the world do to Xue Lao (Xue Lao, referring to Xuefeng Yantou himself)?' At the end of summer, the monk requested instruction on the previous conversation. Yantou said, 'Why didn't you ask earlier?' The monk said, 'I didn't dare to disturb you easily.' Yantou said, 'Although Xuefeng (Xuefeng, a person's name) was born in the same condition as me, he will not die in the same condition as me. If you want to know the last phrase, this is it.' During an assembly for Dharma talk, Yantou said, 'Gather the entire earth, make it as small as a grain of millet, and throw it into the black lacquer bucket in front of you. If you don't understand, beat the drum and invite everyone to come and see.' (Changqing (Changqing, a place name) asked Yunmen (Yunmen, a person's name), 'When Xuefeng (Xuefeng, a person's name) says this, is there still a place where one cannot emerge?' Yunmen said, 'Yes.' Changqing said, 'How so?' Yunmen said, 'You must not all have the understanding of wild fox spirits.' He also said, 'There is quite a mess.') He asked a monk, 'Where are you going?' The monk said, 'If you recognize it, you will know where to go.' Yantou said, 'You are a person who has finished the matter, why are you wandering around?' The monk said, 'Venerable monk, don't defile people's goodness.' Yantou said, 'I am not defiling you. What did the ancients do by blowing cloth fluff? Tell me about it.' The monk said, 'Leftover scraps and stale rice have already been eaten by someone. Master, please rest.' There was a monk who built a hermitage at the foot of the mountain, and he hadn't shaved his head for many years. He kept a long-handled ladle and scooped water by the stream. At that time, a monk asked, 'What is the meaning of the Patriarch's coming from the West?' The hermit said, 'The stream is deep, and the ladle handle is long.' After hearing this, Yantou said, 'That's quite strange.' One day, Yantou took a razor and went to visit with his attendant. As soon as they met, he brought up the previous conversation and asked, 'Did the hermit say those words?' The hermit said, 'Yes.' Yantou said, 'If you can say it correctly, I won't shave your head.' The hermit then washed his head and knelt before Yantou. Yantou then shaved his head. Yantou led his disciples on a southern tour. At that time, Huang Niepan (Huang Niepan, a person's name) knew in advance that Yantou was coming and went to meet him with a staff, encountering him at Su Xi (Su Xi, a place name). Yantou asked, 'Where did you leave from recently?' Huang Niepan said, 'Pizhi Yan (Pizhi Yan, a place name).' Yantou said, 'Is there still a master in the cave?' Huang Niepan knocked on Yantou's sedan with his bamboo staff. Yantou then got out of the sedan to meet him. Huang Niepan said, 'Greetings, Zeng Lang (Zeng Lang, a person's name, referring to Yantou).' Yantou quickly performed the bow of a man. Huang Niepan performed the bow of a woman. Yantou said, 'Could you be a woman?' Huang Niepan then made two more bows, and then drew with a bamboo staff
地。右繞師轎三匝。師曰。某甲三界內人。你三界外人。你前去。某甲後來。槃回。師隨至止囊山憩。數曰。槃供事隨行徒眾。一無所缺。上堂。此事如一片田地相似。一任諸人耕種。無有不承此恩力者。玄沙曰。且作么生是這田地。師曰。看。沙曰。是即是。某甲不與么。師曰。你作么生。沙曰。祇是人人底。三聖問。透網金鱗以何為食。師曰。待汝出網來向汝道。聖曰。一千五百人善知識話頭也不識。師曰。老僧住持事繁。上堂。盡大地是個解脫門。把手拽伊不肯入。時一僧出曰。和尚怪某甲不得。又一僧曰。用入作甚麼。師便打。玄沙謂師曰。某甲如今大用去。和尚作么生。師將三個木毬一時拋出。沙作斫牌勢。師曰。你親在靈山方得如此。沙曰。也是自家事。一日昇座。眾集定。師輥出木毬。玄沙遂捉來安舊處。師一日在僧堂內燒火。閉卻前後門。乃叫曰。救火救火。玄沙將一片柴從牕欞中拋入。師便開門。問。古澗寒泉時如何。師曰。瞪目不見底。曰。飲者如何。師曰。不從口入。僧舉似趙州。州曰。不從口入。不可從鼻孔里入。僧卻問。古澗寒泉時如何。州曰。苦。曰。飲者如何。州曰。死。師聞得乃曰。趙州古佛遙望作禮。自此不答話。師因閩王封柑橘各一顆。遣使送至柬。問。既是一般顏色。為甚名
【現代漢語翻譯】 現代漢語譯本 地（土地）。右繞師轎三匝（圍繞禪師的轎子三圈）。 師曰（禪師說）：『某甲（我）是三界內的人，你是三界外的人。你先去，我隨後就來。』 槃回（徘徊）。師隨至止囊山憩（禪師跟隨他到止囊山休息）。 數曰（多次說）：『槃供事（槃，人名），隨行的徒眾，一無所缺。』 上堂（禪師升座說法）：『此事如一片田地相似，任憑諸位耕種，沒有不受此恩惠的。』 玄沙曰（玄沙禪師說）：『那麼，怎樣才是這片田地呢？』 師曰（禪師說）：『看。』 沙曰（玄沙禪師說）：『是，確實是。但我不是這樣認為的。』 師曰（禪師說）：『你認為怎樣？』 沙曰（玄沙禪師說）：『只是人人都擁有的。』 三聖問（三聖禪師問）：『透網金鱗（突破漁網的金鱗魚）以什麼為食？』 師曰（禪師說）：『等你出了網再告訴你。』 聖曰（三聖禪師說）：『一千五百人的善知識，連這句話頭都不認識。』 師曰（禪師說）：『老僧住持事務繁忙。』 上堂（禪師升座說法）：『整個大地就是一個解脫門，拉著你們的手，你們卻不肯進入。』 時一僧出曰（當時一個僧人出來說）：『和尚您不能怪我。』 又一僧曰（又一個僧人說）：『進入它做什麼？』 師便打（禪師就打了他）。 玄沙謂師曰（玄沙禪師對禪師說）：『我現在要大用了，和尚您怎麼樣？』 師將三個木毬一時拋出（禪師將三個木球一下子拋出去）。 沙作斫牌勢（玄沙禪師做出格擋的姿勢）。 師曰（禪師說）：『你親自在靈山（釋迦牟尼佛說法的地點）才能這樣。』 沙曰（玄沙禪師說）：『也是自家的事情。』 一日昇座（一天禪師升座），眾集定（大眾聚集完畢）。 師輥出木毬（禪師滾出一個木球）。 玄沙遂捉來安舊處（玄沙禪師就抓住木球，把它放回原處）。 師一日在僧堂內燒火（一天禪師在僧堂內燒火），閉卻前後門（關上前後門）。 乃叫曰（於是叫道）：『救火救火！』 玄沙將一片柴從牕欞中拋入（玄沙禪師將一片柴從窗戶中扔進去）。 師便開門（禪師就打開門）。 問（僧人問）：『古澗寒泉時如何（古老山澗的寒冷泉水是什麼樣的）？』 師曰（禪師說）：『瞪目不見底（睜大眼睛也看不到底）。』 曰（僧人說）：『飲者如何（飲用泉水的人怎麼樣）？』 師曰（禪師說）：『不從口入（不從口進入）。』 僧舉似趙州（僧人把這件事告訴趙州禪師）。 州曰（趙州禪師說）：『不從口入，不可從鼻孔里入（不從口進入，難道從鼻孔里進入嗎）？』 僧卻問（僧人反問）：『古澗寒泉時如何（古老山澗的寒冷泉水是什麼樣的）？』 州曰（趙州禪師說）：『苦（苦澀）。』 曰（僧人說）：『飲者如何（飲用泉水的人怎麼樣）？』 州曰（趙州禪師說）：『死（死亡）。』 師聞得乃曰（禪師聽了后說）：『趙州古佛遙望作禮（向趙州古佛遙遙作禮）。』 自此不答話（從此以後不再回答問題）。 師因閩王封柑橘各一顆（因為閩王送來柑橘各一顆），遣使送至柬（派使者送到禪師處）。 問（使者問）：『既是一般顏色（既然是一樣的顏色），為甚名（為什麼名字）』
【English Translation】 English version Land. He circumambulated the master's sedan chair three times to the right. The master said, 'So-and-so (a common way to refer to oneself) is a person within the Three Realms (desire realm, form realm, formless realm), you are a person outside the Three Realms. You go ahead, and I will follow later.' He lingered. The master followed him to Zhina Mountain to rest. He said repeatedly, 'Pan's (a person's name) offerings and the accompanying disciples are complete and lack nothing.' Ascending the Dharma hall, the master said, 'This matter is like a piece of farmland. Let everyone cultivate it as they please. There is no one who does not receive this grace.' Xuansha (a Zen master's name) said, 'Then, what is this farmland?' The master said, 'Look.' Xuansha said, 'It is indeed so, but I don't see it that way.' The master said, 'How do you see it?' Xuansha said, 'It simply belongs to everyone.' Sansheng (a Zen master's name) asked, 'What does a golden scale fish that has broken through the net eat?' The master said, 'I will tell you when you come out of the net.' Sansheng said, 'A good teacher of 1,500 people doesn't even recognize this topic.' The master said, 'This old monk is busy with affairs of the monastery.' Ascending the Dharma hall, the master said, 'The entire earth is a gate of liberation. I take you by the hand, but you are unwilling to enter.' At that time, a monk came out and said, 'Venerable, you cannot blame me.' Another monk said, 'What is the use of entering?' The master then struck him. Xuansha said to the master, 'I am now going to make great use of it. What will the master do?' The master threw out three wooden balls at once. Xuansha made a gesture of chopping with a shield. The master said, 'Only when you are personally on Ling Mountain (where Shakyamuni Buddha preached) can you be like this.' Xuansha said, 'It is also my own affair.' One day, ascending the seat, the assembly gathered. The master rolled out a wooden ball. Xuansha then grabbed it and placed it back in its original place. One day, the master was burning firewood in the monks' hall, closing the front and back doors. Then he shouted, 'Fire! Fire!' Xuansha threw a piece of firewood in through the window lattice. The master then opened the door. He asked, 'What is it like at the time of the cold spring in the ancient ravine?' The master said, 'One cannot see the bottom even with wide-open eyes.' He said, 'What about the drinker?' The master said, 'It does not enter through the mouth.' The monk told Zhao Zhou (a Zen master's name) about this. Zhou said, 'If it does not enter through the mouth, can it enter through the nostrils?' The monk then asked, 'What is it like at the time of the cold spring in the ancient ravine?' Zhou said, 'Bitter.' He said, 'What about the drinker?' Zhou said, 'Death.' The master heard this and said, 'I pay homage to the ancient Buddha Zhao Zhou from afar.' From then on, he did not answer questions. Because the King of Min (a kingdom in ancient China) sent one tangerine and one orange each, he sent a messenger to the master. The messenger asked, 'Since they are the same color, why are they named'
字不同。師遂依舊封回。王復馳問。玄沙。沙將一張紙蓋卻。問僧。近離甚處。曰覆船。師曰。生死海未渡。為甚麼覆卻船。僧無語。乃回舉似覆船。船曰。何不道渠無生死。僧再至進此語。師曰。此不是汝語。曰是覆船恁么道。師曰。我有二十棒。寄與覆船。二十棒老僧自吃。不幹阇黎事。問大事作么生。師執僧手曰。上座將此問誰。有僧禮拜。師打五棒。僧曰。過在甚麼處。師又打五棒。喝出。問僧甚處來。曰嶺外來。師曰。還逢達磨也無。曰青天白日。師曰。自己作么生。曰更作么生。師便打。師送僧出行三五步。召曰。上座。僧回首。師曰。途中善為。問。拈槌豎拂不當宗乘。未審和尚如何。師豎起拂子。僧乃抱頭出去。師不顧。(法眼代云。大眾看此一員戰將)問。三乘十二分教。為凡夫開演。不為凡夫開演。師曰。不消一曲楊柳枝。師謂鏡清曰。古來有老宿。引官人巡堂曰。此一眾儘是學佛法僧。官人曰。金屑雖貴又作么生。老宿無對。清代曰。比來拋磚引玉。(法眼別云。官人何得貴耳賤目)上堂。舉拂子曰。這個為中下。僧問。上上人來時如何。師舉拂子。僧曰。這個為中下。師便打。問。國師三喚侍者。意如何。師乃起入方丈。問僧。今夏在甚麼處。曰涌泉。師曰。長時涌。暫時涌。曰和尚問不著
【現代漢語翻譯】 字不同，師傅於是依舊把信封好送回。國王再次派人快馬追問。玄沙（Xuan Sha，禪師名號）用一張紙蓋住信，問僧人：『你最近從哪裡來？』僧人回答：『覆船（Fu Chuan，地名）。』玄沙說：『生死之海還沒渡過，為什麼船就翻了？』僧人無言以對。於是回去把情況告訴了覆船。覆船說：『為什麼不說他沒有生死？』僧人再次來到玄沙處，說了這句話。玄沙說：『這不是你說的話。』僧人說：『是覆船這樣說的。』玄沙說：『我有二十棒，寄給覆船。』（然後又說）『二十棒老衲自己吃了，不關你的事。』問：『什麼是大事？』玄沙握住僧人的手說：『上座（Shang Zuo，對僧人的尊稱）你拿這個問題去問誰？』有僧人禮拜，玄沙打了他五棒。僧人說：『我錯在哪裡？』玄沙又打了他五棒，把他喝斥出去。問僧人從哪裡來，僧人說：『嶺外（Ling Wai，地名）來。』玄沙說：『還遇到達磨（Da Mo，菩提達摩）嗎？』僧人說：『****。』玄沙說：『你自己怎麼樣？』僧人說：『還怎麼樣？』玄沙就打他。玄沙送僧人出行三五步，叫道：『上座。』僧人回頭。玄沙說：『途中好好保重。』問：『拈槌豎拂（Nian Chui Shu Fu，佛教儀式）不符合宗乘（Zong Cheng，佛教宗旨），不知道和尚您怎麼樣？』玄沙豎起拂子。僧人於是抱頭跑了出去。玄沙不理睬。（法眼（Fa Yan，禪師名號）代替玄沙說：『大家看，這是一員戰將。』）問：『三乘十二分教（San Cheng Shi Er Fen Jiao，佛教經典分類），是為凡夫開演，還是不為凡夫開演？』玄沙說：『不需要一曲楊柳枝。』玄沙對鏡清（Jing Qing，人名）說：『古時候有位老宿（Lao Xiu，老修行），引導官人巡視禪堂說：『這一眾都是學佛法僧。』官人說：『金屑雖貴又怎麼樣？』老宿無言以對。鏡清代替老宿回答說：『這是比來拋磚引玉。』（法眼另外說：『官人怎麼能貴耳賤目？』）上堂，舉起拂子說：『這個是為中下之人。』僧人問：『上上人來時怎麼樣？』玄沙舉起拂子。僧人說：『這個是為中下之人。』玄沙就打他。問：『國師（Guo Shi，對高僧的尊稱）三次呼喚侍者，意圖是什麼？』玄沙於是起身進入方丈。問僧人：『今年夏天在哪裡？』僧人說：『涌泉（Yong Quan，寺廟名）。』玄沙說：『長時間涌，還是暫時涌？』僧人說：『和尚您問錯了。』
【English Translation】 Different words. The master then sealed it back as before. The king sent someone to ask again quickly. Xuan Sha (name of a Chan master) covered the letter with a piece of paper and asked the monk, 'Where did you come from recently?' The monk replied, 'Fu Chuan (place name).' Xuan Sha said, 'The sea of birth and death has not been crossed yet, why is the boat overturned?' The monk was speechless. So he went back and told Fu Chuan about the situation. Fu Chuan said, 'Why didn't you say he has no birth and death?' The monk came to Xuan Sha again and said this sentence. Xuan Sha said, 'These are not your words.' The monk said, 'Fu Chuan said so.' Xuan Sha said, 'I have twenty blows to send to Fu Chuan.' (Then he said) 'The old monk will take the twenty blows himself, it's none of your business.' Asked, 'What is the great matter?' Xuan Sha held the monk's hand and said, 'Shang Zuo (a respectful term for monks), who are you going to ask this question to?' A monk bowed, and Xuan Sha hit him five times. The monk said, 'Where did I go wrong?' Xuan Sha hit him five more times and scolded him out. Asked the monk where he came from, the monk said, 'From Ling Wai (place name).' Xuan Sha said, 'Did you meet Da Mo (Bodhidharma) too?' The monk said, '****.' Xuan Sha said, 'How about yourself?' The monk said, 'How else?' Xuan Sha hit him. Xuan Sha sent the monk off for three or five steps, and called out, 'Shang Zuo.' The monk turned his head. Xuan Sha said, 'Take care on the way.' Asked, 'Nian Chui Shu Fu (Buddhist ritual) does not conform to Zong Cheng (Buddhist doctrine), I wonder what is the master like?' Xuan Sha raised the whisk. The monk then ran out holding his head. Xuan Sha ignored him. (Fa Yan (name of a Chan master) said on behalf of Xuan Sha, 'Everyone, look, this is a warrior.') Asked, 'San Cheng Shi Er Fen Jiao (classification of Buddhist scriptures), is it for ordinary people or not for ordinary people?' Xuan Sha said, 'No need for a song of Willow Branch.' Xuan Sha said to Jing Qing (name of a person), 'In ancient times, there was an old Xiu (old practitioner) who guided the official to inspect the meditation hall and said, 'This group is all studying Buddhist monks.' The official said, 'What if gold scraps are expensive?' The old Xiu was speechless. Jing Qing replied on behalf of the old Xiu, 'This is throwing bricks to attract jade.' (Fa Yan said separately, 'How can the official value ears and despise eyes?') Ascending the hall, he raised the whisk and said, 'This is for people of middle and lower levels.' The monk asked, 'What about when the superior person comes?' Xuan Sha raised the whisk. The monk said, 'This is for people of middle and lower levels.' Xuan Sha hit him. Asked, 'What is the intention of the national teacher (a respectful title for high monks) calling the attendant three times?' Xuan Sha then got up and entered the abbot's room. Asked the monk, 'Where were you this summer?' The monk said, 'Yong Quan (name of a temple).' Xuan Sha said, 'Is it surging for a long time, or surging temporarily?' The monk said, 'Master, you asked the wrong question.'
。師曰。我問不著。僧曰。是。師乃打。普請次。路逢一獼猴。師曰。人人有一面古鏡。這個獼猴亦有一面古鏡。三聖曰。曠劫無名。何以彰為古鏡。師曰瑕生也。聖曰。這老漢著甚麼死急。話頭也不識。師曰。老僧住持事繁。閩帥施銀交床。僧問。和尚受大王如此供養。將何報答。師以手拓地曰。輕打我。輕打我。(僧問疏山云。雪峰道。輕打我。意作么生。山云。頭上插瓜齏。垂尾腳跟齊)問。吞盡毗盧時如何。師曰。福唐歸來還平善否。上堂。我若東道西道。汝則尋言逐句。我若羚羊掛角。汝向甚麼處捫摸。(僧問保福。祇如雪峰有甚麼言教。便似羚羊掛角時。福云。我不可作雪峰弟子不得)師之法席常不減千五百眾。梁開平戊辰。三月示疾。閩帥命醫。師曰。吾非疾也。竟不服藥。遺偈付法。五月二日。朝游藍田暮歸。澡身。中夜入滅。
洪州感潭資國禪師
白兆問。家內停喪。請師慰問。師曰。苦痛蒼天。曰死卻爺。死卻娘。師打了趁出。師凡接機皆如此。
天臺瑞龍慧恭禪師
福州羅氏子。謁德山。山問會么。曰。作么。山曰。請相見。曰識么。山大笑。遂許入室。洎山順世。乃開法焉。
泉州瓦棺和尚
在德山為侍者。一日同入山斫木。山將一碗水與師。師接得
【現代漢語翻譯】 現代漢語譯本： 師父說：『我問不到（真諦）。』僧人說：『是。』師父就打了他。一次普請（指寺院集體勞作），路上遇到一隻獼猴。師父說：『人人有一面古鏡（比喻本性），這隻獼猴也有一面古鏡。』三聖（指僧人）說：『曠劫（極長的時間）以來沒有名字，如何彰顯為古鏡？』師父說：『有了瑕疵才會顯現。』三聖說：『這老漢著什麼急？話頭也不認識。』師父說：『老僧住持事務繁忙。閩帥（地方長官）施捨銀交床。』僧人問：『和尚接受大王如此供養，將如何報答？』師父用手拍地，說：『輕打我，輕打我。』（僧人問疏山：『雪峰道（雪峰禪師說）：輕打我，意作么生？』疏山說：『頭上插瓜齏（醃菜），垂尾腳跟齊。』）有人問：『吞盡毗盧（指遍滿宇宙的佛身）時如何？』師父說：『從福唐（地名）回來還平安嗎？』上堂說法時，師父說：『我如果東說西說，你們就尋言逐句地追逐。我如果像羚羊掛角（比喻禪機玄妙，無跡可尋），你們向什麼地方摸索？』（僧人問保福：『像雪峰有什麼言教，便似羚羊掛角時？』保福說：『我不可作雪峰弟子不得。』）師父的法席常常不少於一千五百人。梁開平戊辰年（公元908年）三月，師父示現疾病。閩帥命令醫生診治，師父說：『我不是病了。』最終沒有服藥。留下遺偈付囑佛法。五月二日，早上游覽藍田，傍晚回來，洗浴身體，半夜入滅。
洪州感潭資國禪師
白兆問：『家內停喪（家裡有人去世），請師父慰問。』師父說：『苦痛蒼天。』（白兆）說：『死的是爺，死的是娘。』師父打了他，把他趕了出去。師父凡是接引學人的方式都這樣。
天臺瑞龍慧恭禪師
是福州羅氏的兒子。拜見德山（禪師）。德山問：『會么？』（慧恭）說：『作么？』德山說：『請相見。』（慧恭）說：『識么？』德山大笑，於是允許他進入內室。等到德山圓寂后，慧恭就開法傳道。
泉州瓦棺和尚
在德山（禪師處）做侍者。一天，一同入山砍柴。德山將一碗水給和尚，和尚接了過來。
【English Translation】 English version: The master said, 'I cannot inquire into it.' The monk said, 'Yes.' The master then struck him. Once during a communal labor, he encountered a macaque monkey on the road. The master said, 'Everyone has an ancient mirror (a metaphor for inherent nature); this macaque also has an ancient mirror.' The Third Sage (referring to a monk) said, 'For countless eons (an extremely long time) without a name, how can it be manifested as an ancient mirror?' The master said, 'It is manifested by flaws.' The Third Sage said, 'What is this old man so anxious about? He doesn't even recognize the topic.' The master said, 'The old monk is busy with monastic affairs. The Min commander (local official) donated a silver bed.' A monk asked, 'Venerable Abbot, receiving such offerings from the great king, how will you repay him?' The master slapped the ground with his hand and said, 'Strike me lightly, strike me lightly.' (A monk asked Shushan, 'What did Xuefeng (Zen Master Xuefeng) mean by saying, 'Strike me lightly'?' Shushan said, 'Wearing pickled vegetables on his head, his tail dragging and feet aligned.') Someone asked, 'What is it like when one has swallowed all of Vairocana (referring to the Buddha's body that pervades the universe)?' The master said, 'Have you returned from Futang (place name) safely?' When giving a Dharma talk, the master said, 'If I speak east and west, you will chase after the words and sentences. If I am like a gazelle hanging its horns (a metaphor for profound Zen, leaving no trace), where will you grope?' (A monk asked Baofu, 'What teachings does Xuefeng have that are like a gazelle hanging its horns?' Baofu said, 'I cannot be a disciple of Xuefeng.') The master's Dharma assembly often had no fewer than fifteen hundred people. In the third month of the year Wuchen of the Kai Ping era of the Liang Dynasty (908 AD), the master manifested illness. The Min commander ordered a doctor to treat him, but the master said, 'I am not ill.' In the end, he did not take medicine. He left a verse entrusting the Dharma. On the second day of the fifth month, he toured Lantian in the morning and returned in the evening, bathed his body, and entered Nirvana in the middle of the night.
Zen Master Gantan Ziguo of Hongzhou
Baizhao asked, 'There is a funeral at home (someone has died in the family), please comfort us, Master.' The master said, 'Bitterly painful heaven.' (Baizhao) said, 'It was my father who died, it was my mother who died.' The master struck him and drove him out. The master's way of receiving students was always like this.
Zen Master Huigong of Ruilong Temple on Mount Tiantai
He was the son of the Luo family of Fuzhou. He visited Deshan (Zen Master). Deshan asked, 'Do you understand?' (Huigong) said, 'What?' Deshan said, 'Please meet.' (Huigong) said, 'Do you recognize?' Deshan laughed loudly and then allowed him to enter the inner chamber. After Deshan passed away, Huigong began to propagate the Dharma.
Zen Master Waguan of Quanzhou
He was an attendant at Deshan (Zen Master's place). One day, they went into the mountains together to chop wood. Deshan gave the monk a bowl of water, and the monk received it.
便吃卻。山曰。會么。師曰。不會。山又將一碗水與師。師又接吃卻。山曰。會么。師曰。不會。山曰。何不成褫取不會底。師曰。不會。又成褫個甚麼。山曰。子大似個鐵橛。住后。雪峰訪師。茶話次。峰問。當時在德山斫木因緣作么生。師曰。先師當時肯我。峰曰。和尚離師太早。時面前偶有一碗水。峰曰。將水來。師便度與。峰接得便潑卻。(雲門云。莫壓良為賤)。
襄州高亭簡禪師
參德山。隔江才見。便云不審。山乃搖扇招之。師忽開悟。乃橫趨而去。更不回顧。
南嶽下六世
巖頭奯禪師法嗣
臺州瑞巖師彥禪師
閩之許氏子。自幼披緇。秉戒無缺。初禮巖頭。問曰。如何是本常理。頭曰。動也。曰動時如何。頭曰。不是本常理。師良久。頭曰。肯即未脫根塵。不肯即永沉生死。師遂領悟。便禮拜。頭每與語徴酬無忒。后謁夾山。山問甚處來。曰臥龍來。山曰。來時龍還起也未。師乃顧視之。山曰。灸瘡瘢上更著艾燋。曰和尚又苦如此作甚麼。山休去。師乃問山。與么即易。不與么即難。與么與么即惺惺。不與么不與么即居空界。與么不與么請師速道。山曰。老僧謾阇黎去也。師喝曰。這老和尚。而今是甚時節。便出去。(後有僧舉似巖頭。頭云。苦哉。將我一
【現代漢語翻譯】 現代漢語譯本 便吃掉了。山問道：『會了嗎？』師父說：『不會。』山又遞給師父一碗水，師父又接過來吃掉了。山問道：『會了嗎？』師父說：『不會。』山說：『為什麼不把不會的東西剝離掉呢？』師父說：『不會，又剝離個什麼呢？』山說：『你太像個鐵橛子了。』 住持后，雪峰來拜訪師父。在茶話時，雪峰問：『當時在德山砍柴的因緣是怎麼回事？』師父說：『先師當時認可了我。』雪峰說：『和尚你離開師父太早了。』當時面前正好有一碗水，雪峰說：『把水拿來。』師父便遞給他，雪峰接過便潑掉了。（雲門說：『不要把好的壓制成壞的。』）
襄州高亭簡禪師 參拜德山，隔江才見到，便說『不審』（不知）。德山於是搖扇子招呼他，師父忽然開悟，便橫著走開，不再回頭。
南嶽下六世 巖頭奯（huò，開闊）禪師法嗣 臺州瑞巖師彥禪師 是閩地許家的兒子，從小就出家，持戒沒有缺失。起初拜見巖頭，問道：『如何是本常理？』巖頭說：『動也。』（動就是）師父說：『動時如何？』巖頭說：『不是本常理。』師父沉默良久。巖頭說：『肯定就還沒有脫離根塵，不肯定就永遠沉淪生死。』師父於是領悟，便禮拜。巖頭每次與他交談，應對都沒有差錯。後來拜見夾山，夾山問：『從哪裡來？』（師父）說：『臥龍來。』夾山說：『來時龍還起（飛）了嗎？』師父於是回頭看了一下。夾山說：『灸瘡疤上更放艾草燒。』（師父）說：『和尚你又何苦如此做什麼？』夾山便休息去了。師父於是問夾山：『這樣說就容易，不這樣說就難，這樣這樣就惺惺（明白），不這樣不這樣就居於空界，這樣不這樣請師父快說。』夾山說：『老僧我騙你去了。』師父喝道：『這老和尚，現在是什麼時候了！』便出去了。（後來有僧人把這件事告訴巖頭，巖頭說：『苦哉，將我一』）
【English Translation】 English version Then he ate it. Shan said, 'Do you understand?' The master said, 'I don't understand.' Shan then gave the master another bowl of water, and the master took it and ate it again. Shan said, 'Do you understand?' The master said, 'I don't understand.' Shan said, 'Why don't you strip away what you don't understand?' The master said, 'I don't understand, so what am I stripping away?' Shan said, 'You are very much like an iron stake.' After becoming abbot, Xuefeng visited the master. During tea, Xuefeng asked, 'What was the cause and condition of chopping wood at Deshan back then?' The master said, 'The former master acknowledged me at that time.' Xuefeng said, 'Venerable monk, you left the master too early.' At that moment, there was a bowl of water in front of them. Xuefeng said, 'Bring the water here.' The master handed it to him, and Xuefeng took it and splashed it away. (Yunmen said, 'Don't suppress the good to make it cheap.')
Chan Master Gaoting Jian of Xiangzhou He visited Deshan. As soon as he saw him across the river, he said, 'I don't understand.' Deshan then waved his fan to beckon him. The master suddenly became enlightened and walked away sideways, never looking back.
Sixth Generation under Nanyue Dharma Successor of Chan Master Yantou Huo (huò, broad) Chan Master Shiyan of Ruiyan Temple in Taizhou He was a son of the Xu family in Min (Fujian province). He became a monk at a young age and upheld the precepts without fault. He first paid respects to Yantou and asked, 'What is the fundamental constant principle?' Yantou said, 'Movement.' The master said, 'What about when it moves?' Yantou said, 'It is not the fundamental constant principle.' The master was silent for a long time. Yantou said, 'Affirming it means you haven't escaped the root dust; denying it means you will sink into birth and death forever.' The master then understood and bowed. Every time Yantou spoke with him, his responses were without error. Later, he visited Jiashan. Jiashan asked, 'Where do you come from?' (The master) said, 'From Wolong (lying dragon).' Jiashan said, 'When you came, did the dragon rise (fly) yet?' The master then looked back. Jiashan said, 'Adding moxa cautery to a burn scar.' (The master) said, 'Venerable monk, why do you bother doing this?' Jiashan then rested. The master then asked Jiashan, 'Saying it this way is easy; not saying it this way is difficult. Saying it this way and this way is clear; not saying it this way and not saying it this way is dwelling in the realm of emptiness. Whether this way or not this way, please tell me quickly.' Jiashan said, 'This old monk has deceived you.' The master shouted, 'Old monk, what time is it now!' Then he went out. (Later, a monk told Yantou about this, and Yantou said, 'Alas, to make me one')
枝佛法與么流將去)師尋居丹丘瑞巖。坐磐石。終日如愚。每自喚主人公。復應諾。乃曰。惺惺著。他后莫受人謾。(後有僧參玄沙。沙問近離甚處。云瑞巖。沙云。有何言句示徒。僧舉前話。沙云。一等是弄精魂。也甚奇怪。乃云。何不且在彼住。云已遷化也。沙云。而今還喚得應么。僧無對)師統眾嚴整。江表稱之。僧問。頭上寶蓋現。足下云生時如何。師曰。披枷帶鎖漢。曰頭上無寶蓋。足下無雲生時如何。師曰。猶不杻在。曰畢竟如何。師曰。齋后困。鏡清問。天不能覆。地不能載。豈不是。師曰。若是即被覆載。清曰。若不是瑞巖幾遭也。師自稱曰。師彥。僧問。如何是佛。師曰。石牛。曰如何是法。師曰。石牛兒。曰恁么即不同也。師曰。合不得。曰為甚麼合不得。師曰。無同可同。合甚麼。問作么生商量。即得不落階級。師曰。排不出。曰為甚麼排不出。師曰。他從前無階級。曰未審居何位次。師曰。不坐普光殿。曰還理化也無。師曰。名聞三界重。何處不歸朝。一日有村媼作禮。師曰。汝速歸救取數千物命。媼回舍見。兒婦拾田螺歸。媼遂放之水濵。師之異跡頗多。茲不繁錄。逝后塔于本山。謚空照禪師。
懷州玄泉彥禪師
僧問。如何是道中人。師曰。日落投孤店。問如何是佛。師曰
【現代漢語翻譯】 現代漢語譯本 (瑞巖彥禪師的)枝末佛法是怎樣流傳下去的？』 禪師後來居住在丹丘瑞巖。他坐在磐石上，整天像個愚人。他常常自己呼喚『主人公』（zhǔ rén gōng, one's true self），然後自己應答。於是說：『要清醒啊！以後不要被人欺騙了。』（後來有僧人蔘訪玄沙，玄沙問：『你最近從哪裡來？』僧人說：『瑞巖。』玄沙說：『有什麼言語開示學人？』僧人舉了前面的話。玄沙說：『同樣是弄精魂，也真奇怪。』於是說：『為什麼不先在那裡住下？』僧人說：『已經遷化了。』玄沙說：『現在還能喚得應嗎？』僧人無言以對。）禪師統領大眾，非常嚴整，江浙一帶都稱讚他。有僧人問：『頭上寶蓋顯現，足下生出雲彩時，如何？』禪師說：『是披枷帶鎖的罪人。』僧人說：『頭上沒有寶蓋，足下沒有云彩時，如何？』禪師說：『仍然沒有脫離束縛。』僧人說：『究竟如何？』禪師說：『齋飯後睏倦。』鏡清問：『天不能覆蓋，地不能承載，豈不是？』禪師說：『如果是，就被覆蓋承載了。』鏡清說：『如果不是，瑞巖幾乎就錯過了。』禪師自稱說：『師彥。』有僧人問：『如何是佛？』禪師說：『石牛。』僧人說：『如何是法？』禪師說：『石牛的兒子。』僧人說：『這樣就不同了。』禪師說：『不能合在一起。』僧人說：『為什麼不能合在一起？』禪師說：『沒有相同之處可以相同，合什麼？』問：『怎樣商量，才能不落入階級？』禪師說：『排不出來。』僧人說：『為什麼排不出來？』禪師說：『它從來就沒有階級。』僧人說：『不知道居住在什麼位次？』禪師說：『不坐在普光殿。』僧人說：『還治理教化嗎？』禪師說：『名聲在三界都很重，哪裡不歸順朝廷？』一天，有村婦向禪師作禮，禪師說：『你快回去救取數千物命。』村婦回到家，看見兒媳婦撿田螺回來，村婦於是把田螺放回水邊。』禪師的奇異事蹟很多，這裡不詳細記載。圓寂后，塔建在本山，謚號為空照禪師。 懷州玄泉彥禪師 僧人問：『如何是道中人？』禪師說：『日落時投宿在偏僻的旅店。』問：『如何是佛？』禪師說：
【English Translation】 English version 'How is the branch-end Dharma (zhi mo fo fa) of Ruìyán Yàn (瑞巖彥) transmitted?' The Master then resided at Ruìyán (瑞巖) in Dānqiū (丹丘). He sat on a flat rock, appearing foolish all day long. He would often call out to 'Main Character' (zhǔ rén gōng, one's true self) and then answer himself. Then he would say, 'Be alert! Don't be deceived by others in the future.' (Later, a monk visited Xuánshā (玄沙). Xuánshā asked, 'Where have you come from recently?' The monk said, 'Ruìyán.' Xuánshā said, 'What teachings do they have to instruct disciples?' The monk recounted the previous story. Xuánshā said, 'It's all the same playing with the spirit, how strange. Then he said, 'Why not stay there for a while?' The monk said, 'He has already passed away.' Xuánshā said, 'Can you still call out and get a response now?' The monk was speechless.) The Master led the assembly with strict discipline, and he was praised throughout the Jiāng (江) region. A monk asked, 'When a jeweled canopy appears above the head and clouds arise beneath the feet, what is it like?' The Master said, 'A prisoner wearing shackles and chains.' The monk said, 'When there is no jeweled canopy above the head and no clouds arise beneath the feet, what is it like?' The Master said, 'Still not free from restraint.' The monk said, 'What is it ultimately like?' The Master said, 'Sleepy after the midday meal.' Jìngqīng (鏡清) asked, 'Heaven cannot cover, earth cannot bear, isn't it?' The Master said, 'If it is, then it is being covered and borne.' Jìngqīng said, 'If it isn't, Ruìyán would have almost missed it.' The Master referred to himself as 'Shī Yàn (師彥).' A monk asked, 'What is Buddha?' The Master said, 'Stone ox.' The monk said, 'What is Dharma?' The Master said, 'Stone ox's child.' The monk said, 'Then they are different.' The Master said, 'Cannot be combined.' The monk said, 'Why can't they be combined?' The Master said, 'There is nothing the same to be the same, what to combine?' Asked, 'How can one discuss without falling into categories?' The Master said, 'Cannot be arranged.' The monk said, 'Why can't it be arranged?' The Master said, 'It has never had categories.' The monk said, 'I don't know what position it occupies.' The Master said, 'Does not sit in the Pǔguāng (普光) Hall.' The monk said, 'Does it still govern and transform?' The Master said, 'The reputation is heavy in the Three Realms, where does it not return to the court?' One day, an old village woman bowed to the Master. The Master said, 'Hurry back and save several thousand lives.' The old woman returned home and saw her daughter-in-law picking field snails. The old woman then released the snails into the water. The Master's extraordinary deeds are numerous, and will not be recorded in detail here. After his passing, a pagoda was built on the mountain, and he was given the posthumous title of Zen Master Kōngzhào (空照). Zen Master Xuánquán Yàn (玄泉彥) of Huáizhōu (懷州) A monk asked, 'What is a person of the Way?' The Master said, 'Lodging in a remote inn when the sun sets.' Asked, 'What is Buddha?' The Master said,
。張家三個兒。曰學人不會。師曰。孟仲季也不會。問如何是聲前一句。師曰。吽。曰轉后如何。師曰是甚麼。
福州羅山道閑禪師
長溪陳氏子。出家于龜山。年滿受具。遍歷諸方。嘗謁石霜問。去住不寧時如何。霜曰。直須盡卻。師不契。乃參巖頭。亦如前問。頭曰。從他去住。管他作么。師於是服膺。閩帥飲其法味。請居羅山。號法寶禪師。開堂升座。方斂衣。便曰。珍重。時眾不散。良久師又曰。未識底近前來。僧出禮拜。師抗聲曰。也大苦哉。僧擬伸問。師乃喝出。問如何是奇特一句。師曰。道甚麼。問當鋒事如何辨明。師舉如意。僧曰。乞和尚垂慈。師曰。大遠也。問急急相投。請師一接。師曰。會么。曰不會。師曰。箭過也。問九女不攜。誰是哀提者。師曰。高聲問。僧擬再問。師曰。甚麼處去也。僧來參。師問名甚麼。曰明教。師曰。還會教也未。曰隨分。師豎起拳曰。靈山會上。喚這個作甚麼。曰拳教。師笑曰。若恁么喚作拳教。復展兩足曰。這個是甚麼教。僧無語。師曰。莫喚作腳教么。師在禾山。送同行矩長老出門次。把拄杖。向面前一攛。矩無對。師曰。石牛攔古路。一馬生雙駒。(后僧舉似疏山。山云。石牛攔古路。一馬生三寅)僧辭保福。福問。甚處去。曰禮拜羅山。福曰
【現代漢語翻譯】 現代漢語譯本： 張家有三個兒子。有人問：『學人不會（指不明白）。』 禪師說：『孟、仲、季（指兄弟三人）也不會。』 問：『如何是聲前一句（指言語未發之前的狀態）？』 禪師說：『吽（表示宇宙原始生命力的聲音）。』 問：『轉后如何（指轉變之後的狀態）？』 禪師說：『是什麼？』
福州羅山道閑禪師
是長溪陳氏的兒子，在龜山出家。成年後受具足戒，遊歷各地。曾經拜訪石霜，問道：『去住不寧時如何（指心念動盪不安時該怎麼辦）？』 石霜說：『直須盡卻（必須完全放下）。』 禪師不領悟。於是參拜巖頭，也問了同樣的問題。巖頭說：『從他去住，管他作么（隨它來去，管它做什麼）？』 禪師於是信服。閩地的長官欣賞他的佛法，請他住在羅山，號為法寶禪師。開堂升座時，方才整理好衣袍，便說：『珍重（請大家保重）。』 眾人沒有散去。過了很久，禪師又說：『未識底近前來（不明白的人靠近前來）。』 有僧人出來禮拜。禪師大聲說：『也大苦哉（真是太辛苦了）！』 僧人想要發問，禪師便喝斥他出去。問：『如何是奇特一句（指與衆不同的一句話）？』 禪師說：『道甚麼（說什麼）？』 問：『當鋒事如何辨明（指當下的事情如何辨別清楚）？』 禪師舉起如意（一種法器）。僧人說：『乞和尚垂慈（請和尚慈悲開示）。』 禪師說：『大遠也（差太遠了）。』 問：『急急相投，請師一接（急切地想要領悟，請禪師接引）。』 禪師說：『會么（明白嗎）？』 答：『不會。』 禪師說：『箭過也（已經錯過了）。』 問：『九女不攜，誰是哀提者（典故，指不執著于外物，誰是真正的主人）？』 禪師說：『高聲問（大聲地問）。』 僧人想要再問。禪師說：『甚麼處去也（到哪裡去了）？』 有僧人來參拜。禪師問：『名甚麼（叫什麼名字）？』 答：『明教。』 禪師說：『還會教也未（還會教義嗎）？』 答：『隨分（略知一二）。』 禪師豎起拳頭說：『靈山會上（指佛陀在靈鷲山說法），喚這個作甚麼（稱這個為什麼）？』 答：『拳教。』 禪師笑著說：『若恁么喚作拳教（如果這樣稱作拳教），復展兩足曰（又伸出兩隻腳說）：『這個是甚麼教（這個是什麼教）？』 僧人無語。禪師說：『莫喚作腳教么（莫非要叫作腳教嗎）？』 禪師在禾山，送同行矩長老出門時，拿著拄杖，向面前一推。矩長老沒有回答。禪師說：『石牛攔古路，一馬生雙駒（比喻難以突破的障礙）。』（後來有僧人將此事告訴疏山，疏山說：『石牛攔古路，一馬生三寅（比喻更加難以突破的障礙）。』）有僧人辭別保福。保福問：『甚處去（去哪裡）？』 答：『禮拜羅山（去禮拜羅山禪師）。』 保福說：
【English Translation】 English version: Zhang's family has three sons. Someone asked: 'The student does not understand.' The master said: 'Meng, Zhong, and Ji (referring to the three brothers) also do not understand.' Asked: 'What is the sentence before sound (referring to the state before speech is uttered)?' The master said: 'Hum (representing the sound of the universe's original life force).' Asked: 'What about after the transformation (referring to the state after transformation)?' The master said: 'What is it?'
Chan Master Daoxian of Luoshan, Fuzhou
Was the son of the Chen family of Changxi, who became a monk at Guishan. Upon reaching adulthood, he received the full precepts and traveled to various places. He once visited Shishuang and asked: 'What to do when going and staying are uneasy (referring to what to do when thoughts are turbulent and restless)?' Shishuang said: 'You must completely let go.' The Chan master did not understand. So he visited Yantou and asked the same question. Yantou said: 'Let him go and stay, what do you care about?' The Chan master was then convinced. The governor of Min admired his Dharma and invited him to live in Luoshan, where he was named Chan Master Fabao. When he ascended the hall, he adjusted his robes and said: 'Take care (please take care).' The crowd did not disperse. After a long time, the Chan master said again: 'Those who do not understand, come closer.' A monk came out and bowed. The Chan master said loudly: 'It's so bitter (it's really too hard)!' The monk wanted to ask a question, but the Chan master shouted him out. Asked: 'What is the unique sentence (referring to a unique sentence)?' The master said: 'What to say?' Asked: 'How to distinguish clearly the matter at hand (referring to how to clearly distinguish the matter at hand)?' The Chan master raised the Ruyi (a kind of Dharma instrument). The monk said: 'Beg the master to show compassion (please the master to compassionately enlighten).' The Chan master said: 'Too far away.' Asked: 'Eagerly seeking refuge, please master receive me.' The Chan master said: 'Do you understand?' Answered: 'Do not understand.' The Chan master said: 'The arrow has passed.' Asked: 'Nine daughters are not carried, who is the mourner (allusion, referring to not clinging to external things, who is the real master)?' The Chan master said: 'Ask loudly.' The monk wanted to ask again. The Chan master said: 'Where did you go?' A monk came to visit. The Chan master asked: 'What is your name?' Answered: 'Mingjiao.' The Chan master said: 'Do you still know the teachings?' Answered: 'Somewhat.' The Chan master raised his fist and said: 'At the Ling Mountain assembly (referring to the Buddha preaching at Lingjiu Mountain), what do you call this?' Answered: 'Fist teaching.' The Chan master smiled and said: 'If you call it fist teaching like this, then he stretched out his feet and said: 'What is this teaching?' The monk was speechless. The Chan master said: 'Don't you call it foot teaching?' When the Chan master was at Heshan, he saw Elder Ju off at the door, holding a staff and pushing it in front of him. Elder Ju did not answer. The Chan master said: 'A stone cow blocks the ancient road, and a horse gives birth to twin foals (a metaphor for obstacles that are difficult to break through).' (Later, a monk told Shushan about this, and Shushan said: 'A stone cow blocks the ancient road, and a horse gives birth to three Yin (a metaphor for obstacles that are even more difficult to break through).') A monk bid farewell to Baofu. Baofu asked: 'Where are you going?' Answered: 'To worship Luoshan (to worship Chan Master Luoshan).' Baofu said:
。汝向羅山道。保福秋間上府朝覲大王。置四十個問頭。問和尚。忽若一句不相當。莫言不道。僧舉似師。師呵呵大笑曰。陳老師自入福建。道洪塘。橋下一寨未曾見。有個毛頭星現。汝與我向從展道。陳老師無許多問頭。祇有一口劍。一劍下須有分身之意。亦有出身之路。若不明便須成末。僧回舉似福。福曰。我當時也祇是謔伊。至秋朝覲。師特為辦茶筵請福。福不赴。卻向僧曰。我中間曾有謔語。恐和尚問著。僧歸舉似。師曰。汝向他道。猛虎終不食伏肉。僧又去。福遂來。無軫上座問。祇如巖頭道。洞山好佛祇是無光。未審。洞山有何虧闕。便道無光。師召軫。軫應諾。師曰。灼然好個佛祇是無光。曰大師為甚麼。撥無軫話。師曰。甚麼處是陳老師撥你話處。快道快道。軫無語。師打三十棒趁出。軫舉似招慶。慶一夏罵詈。至夏末自來問。師乃分明舉似。慶便作禮懺悔曰。洎錯怪大師。僧舉寒山詩問。白鶴銜苦桃時如何。師曰。貞女室中吟。曰千里作一息時如何。師曰。送客郵亭外。曰欲往蓬萊山時如何。師曰。欹枕覷獼猴。曰將此充糧食時如何。師曰。古劍髑髏前。問如何是百草頭上儘是祖師意。師曰。刺破汝眼。問如何是道。師曰。時著壁。問前是萬丈洪崖。后是虎狼師子。正當恁么時如何。師曰。自在。
【現代漢語翻譯】 現代漢語譯本： 你去羅山，保福在秋天要上府去朝見大王，準備四十個問題來問和尚。如果有一句回答不恰當，不要說我沒提醒你。僧人把這話告訴了師父。師父聽后哈哈大笑說：『陳老師自從去了福建，只知道洪塘，橋下一座營寨都沒見過，就出現了一個毛頭星。你替我告訴從展，陳老師沒有那麼多問題，只有一口劍，一劍下去必須有分身的意思，也有出身的道路。如果不明白，就只能成為末流。』僧人回去把這話告訴了保福。保福說：『我當時也只是開玩笑罷了。』到了秋天朝覲的時候，師父特意準備了茶宴邀請保福，保福沒有赴約，卻對僧人說：『我中間曾經說過玩笑話，恐怕和尚會問到。』僧人回去把這話告訴了師父。師父說：『你告訴他，猛虎終究不吃已經趴下的肉。』僧人又去了，保福於是來了。 無軫上座問：『如果像巖頭說的，洞山是好佛，只是沒有光芒。請問，洞山有什麼虧欠，才說他沒有光芒？』師父叫無軫，無軫應諾。師父說：『確實是好佛，只是沒有光芒。』無軫說：『大師為什麼否定我的話？』師父說：『哪裡是我否定你的話的地方？快說快說！』無軫無語。師父打了三十棒，把他趕了出去。無軫把這件事告訴了招慶，招慶整個夏天都在罵師父。到了夏天結束的時候，他親自來問師父，師父於是分明地把事情的經過告訴了他。招慶便作禮懺悔說：『我錯怪大師了。』 僧人引用寒山的詩來問：『白鶴銜著苦桃的時候怎麼樣？』師父說：『貞女在閨房中吟唱。』僧人說：『千里路程只作一息的時候怎麼樣？』師父說：『在郵亭外送別客人。』僧人說：『想要前往蓬萊山的時候怎麼樣？』師父說：『斜靠著枕頭看獼猴。』僧人說：『將這些充當糧食的時候怎麼樣？』師父說：『在古劍的骷髏前。』 問：『什麼是百草頭上儘是祖師意？』師父說：『刺破你的眼睛。』 問：『什麼是道？』師父說：『時常貼著墻。』 問：『前面是萬丈懸崖，後面是虎狼獅子，正在這個時候該怎麼辦？』師父說：『自在。』
【English Translation】 English version: You go to Luoshan. Baofu will go to the government in autumn to pay homage to the Great King. Prepare forty questions to ask the monk. If even one sentence is inappropriate, don't say I didn't warn you. The monk told the master this. The master laughed loudly and said, 'Since Teacher Chen went to Fujian, he only knows Hongtang. He hasn't even seen a fortress under the bridge, and a young star has already appeared. You tell Congzhan for me that Teacher Chen doesn't have that many questions, only a sword. One sword strike must have the meaning of dividing the body, and there is also a way out. If you don't understand, you can only become a follower.' The monk went back and told Baofu this. Baofu said, 'I was just joking at the time.' When it came time to pay homage in autumn, the master specially prepared a tea banquet to invite Baofu, but Baofu didn't attend. Instead, he said to the monk, 'I once said something jokingly in the middle, and I'm afraid the monk will ask about it.' The monk went back and told the master this. The master said, 'You tell him that a fierce tiger will never eat meat that is already lying down.' The monk went again, and Baofu then came. Upper Seat Wuzhen asked, 'If, as Yantou said, Dongshan is a good Buddha, but he has no light. May I ask, what does Dongshan lack that he is said to have no light?' The master called Wuzhen, and Wuzhen responded. The master said, 'Indeed, he is a good Buddha, but he has no light.' Wuzhen said, 'Why does the master deny my words?' The master said, 'Where is the place where I deny your words? Speak quickly, speak quickly!' Wuzhen was speechless. The master hit him thirty times and drove him out. Wuzhen told Zhaoqing about this, and Zhaoqing scolded the master all summer. At the end of the summer, he came to ask the master in person, and the master then clearly told him the whole story. Zhaoqing then bowed and repented, saying, 'I wrongly blamed the master.' The monk quoted Han Shan's poem to ask, 'What is it like when a white crane holds a bitter peach?' The master said, 'A virtuous woman sings in her boudoir.' The monk said, 'What is it like when a thousand miles is made into one breath?' The master said, 'Seeing off guests outside the post pavilion.' The monk said, 'What is it like when you want to go to Penglai Mountain?' The master said, 'Leaning on a pillow and looking at monkeys.' The monk said, 'What is it like to use these as food?' The master said, 'Before the skull of an ancient sword.' Asked: 'What is the meaning of the Patriarch that is all over the heads of the hundred grasses?' The master said, 'Pierce your eyes.' Asked: 'What is the Dao?' The master said, 'Often sticking to the wall.' Asked: 'In front is a ten-thousand-foot cliff, and behind are tigers, wolves, and lions. What should be done at this time?' The master said, 'Be at ease.'
問三界誰為主。師曰。還解吃飯么。臨遷化上堂。集眾良久。展左手。主事罔測。乃令東邊師僧退後。又展右手。又令西邊師僧退後。乃曰。欲報佛恩。無過流通大教。歸去也。歸去也。珍重。言訖莞爾而寂。
福州香溪從范禪師
新到參。師曰。汝豈不是鼓山僧。僧曰是。師曰。額上珠為何不現。僧無對。僧辭。師門送。復召上座。僧回首。師曰。滿肚是禪。曰和尚是甚麼心師。行大笑而已。師披衲衣次。說偈曰。迦葉上行衣。披來須捷機。才分招的箭。密露不藏龜。
福州聖壽嚴禪師
補衲次僧參。師提起示之曰。山僧一衲衣。展似眾人見。雲水兩條分。莫教露針線。速道速道。僧無對。師曰。如許多時。作甚麼來。
吉州靈巖慧宗禪師
福州陳氏子。受業于龜山。僧問。如何是靈巖境。師曰。松檜森森密密遮。曰如何是境中人。師曰。夜夜有猿啼。問如何是學人自己本分事。師曰。拋卻真金拾瓦礫作么。
雪峰存禪師法嗣
福州玄沙師備宗一禪師
閩之謝氏子。幼好垂釣。泛小艇于南臺江。狎諸漁者。唐咸通初。年甫三十。忽慕出塵。乃棄舟投芙蓉訓禪師落髮。往豫章開元寺受具。布衲芒屨。食才接氣。常終日宴坐。眾皆異之。與雪峰本法門昆仲。而
【現代漢語翻譯】 現代漢語譯本： 問：三界（指欲界、色界、無色界）之中，誰是主宰？ 師（禪師）說：你還懂得吃飯嗎？ 臨近圓寂時，禪師升座說法，聚集眾人，良久不語，然後伸出左手。主事僧不明白其意。禪師於是讓東邊的僧人退後。又伸出右手，又讓西邊的僧人退後。於是說：想要報答佛恩，沒有比流通大法更好的了。歸去吧，歸去吧。珍重。說完莞爾一笑，安然圓寂。
福州香溪從范禪師
新來的僧人前來參拜。禪師說：你豈不是鼓山（地名）的僧人？ 僧人回答：是的。 禪師說：你額頭上的寶珠（比喻佛性）為何不顯現？ 僧人無言以對。 僧人告辭。禪師送出門，又叫住上座（資歷高的僧人）。僧人回頭。 禪師說：滿肚子都是禪。 僧人問：和尚您是什麼心？ 禪師只是大笑而已。 禪師正在縫補袈裟，說了偈語：迦葉（釋迦摩尼十大弟子之一，以頭陀苦行著稱）傳下來的袈裟，披上它必須機敏。才一分辨就招來箭矢，嚴密的遮蓋也藏不住烏龜。
福州聖壽嚴禪師
正在縫補袈裟時，僧人前來參拜。禪師提起袈裟給他們看，說：山僧我這件衲衣，展開給眾人看。雲水（指行腳僧）兩條路分開，不要露出針腳線。快說！快說！ 僧人無言以對。 禪師說：這麼長時間，你們在做什麼？
吉州靈巖慧宗禪師
是福州陳氏的兒子，在龜山（地名）受業。僧人問：如何是靈巖（地名）的境界？ 禪師說：松樹和檜樹，茂密地遮蔽著。 問：如何是境界中的人？ 禪師說：夜夜都有猿猴啼叫。 問：如何是學人自己本分的事？ 禪師說：拋棄真金去撿瓦礫做什麼？
雪峰存禪師的法嗣
福州玄沙師備宗一禪師
是閩地謝家的兒子。小時候喜歡釣魚，常在南臺江上劃著小船，與漁民們相處。唐朝咸通初年，剛滿三十歲，忽然羨慕出世修行，於是拋棄漁船，投奔芙蓉訓禪師剃度出家。前往豫章開元寺受具足戒。身穿粗布衣，腳穿草鞋，飲食僅能維持生命。常常整天靜坐，眾人都覺得他很奇異。與雪峰（雪峰存禪師）是本法門的師兄弟。
【English Translation】 English version: Question: Who is the master of the Three Realms (Desire Realm, Form Realm, Formless Realm)? Master (Zen Master) said: Do you know how to eat? Approaching his passing, the Zen Master ascended the platform, gathered the assembly, and remained silent for a long time. Then, he extended his left hand. The managing monk did not understand his intention. So, the Zen Master instructed the monks on the east side to step back. Then, he extended his right hand and instructed the monks on the west side to step back. Thereupon, he said: If you wish to repay the Buddha's kindness, there is nothing better than circulating the Great Dharma. Return, return. Farewell. Having spoken, he smiled gently and passed away peacefully.
Zen Master Congfan of Xiangxi Temple in Fuzhou
A newly arrived monk came to pay respects. The Master said: Are you not a monk from Gushan (place name)? The monk replied: Yes. The Master said: Why does the pearl on your forehead (metaphor for Buddha-nature) not appear? The monk was speechless. The monk took his leave. The Master saw him to the door and then called back the senior monk. The monk turned his head. The Master said: Your belly is full of Zen. The monk asked: What is the Master's mind? The Master only laughed loudly. The Master was mending his kasaya (monk's robe) and spoke a verse: The kasaya passed down by Kashyapa (one of the ten major disciples of Shakyamuni Buddha, known for his ascetic practices), one must be quick-witted to wear it. The moment you discriminate, you invite arrows; even the tightest cover cannot hide a turtle.
Zen Master Yan of Shengshou Temple in Fuzhou
While mending his kasaya, a monk came to pay respects. The Master held up the kasaya to show them, saying: This kasaya of mine, I unfold it for everyone to see. The two paths of clouds and water (referring to wandering monks) are separate; do not let the stitches show. Speak quickly! Speak quickly! The monk was speechless. The Master said: What have you been doing all this time?
Zen Master Huizong of Lingyan Temple in Jizhou
He was the son of the Chen family in Fuzhou, studying at Guishan (place name). A monk asked: What is the realm of Lingyan (place name)? The Master said: Pine and cypress trees densely cover it. Asked: What are the people in the realm? The Master said: Monkeys cry every night. Asked: What is the inherent duty of a student? The Master said: Why abandon true gold to pick up tiles?
A Dharma heir of Zen Master Cun of Xuefeng
Zen Master Shibei Zongyi of Xuansha in Fuzhou
He was the son of the Xie family in Min (Fujian). As a child, he loved to fish, often rowing a small boat on the Nantai River, associating with fishermen. In the early years of the Xiantong era of the Tang Dynasty, just turned thirty, he suddenly admired the life of renunciation. So, he abandoned his fishing boat and sought ordination under Zen Master Xun of Furong. He went to Kaiyuan Temple in Yuzhang to receive the full precepts. He wore coarse cloth and straw sandals, and his diet barely sustained him. He often sat in meditation all day long, and everyone found him strange. He and Xuefeng (Zen Master Cun of Xuefeng) were Dharma brothers of the same lineage.
親近若師資。峰以其苦行。呼為頭陀。一日峰問。阿那個是備頭陀。師曰。終不敢誑於人。異日峰召曰。備頭陀何不遍參去。師曰。達磨不來東土。二祖不往西天。峰然之。暨登象骨山。乃與師同力締構。玄徒臻萃。師入室咨決。罔替晨昏。又閱楞嚴。發明心地。由是。應機敏捷。與修多羅冥契。諸方玄學有所未決。必從之請益。至與雪峰徴詰。亦當仁不讓。峰曰。備頭陀再來人也。雪峰上堂。要會此事。猶如古鏡當臺。胡來胡現。漢來漢現。師出衆曰。忽遇明鏡來時如何。峰曰。胡漢俱隱。師曰。老和尚腳跟猶未點地在。住后。上堂。佛道閑曠。無有程途。無門解脫之門。無意道人之意。不在三際。故不可升沉。建立乖真。非屬造化。動則起生死之本。靜則醉昏沉之鄉。動靜雙泯。即落空亡。動靜雙收。瞞頇佛性。必須對塵對境。如枯木寒灰。臨時應用。不失其宜。鏡照諸像。不亂光輝。鳥飛空中。不雜空色。所以。十方無影像。三界絕行蹤。不墮往來機。不住中間意。鐘中無鼓響。鼓中無鐘聲。鐘鼓不相交。句句無前後。如壯士展臂。不藉他力。師子游行。豈求伴侶。九霄絕翳。何在穿通。一段光明。未曾昏昧。若到這裡體寂寂。常的的。日赫焰。無邊表。圓覺空中不動搖。吞爍乾坤迥然照。夫佛出世者。元無出
【現代漢語翻譯】 現代漢語譯本： 親近備頭陀就像親近老師一樣。雪峰義存（Xuefeng Yicun）因為備頭陀苦行，稱他為頭陀（Dutuo，佛教苦行僧）。 有一天，雪峰義存問備頭陀：『哪個是備頭陀？』備頭陀回答說：『我始終不敢欺騙人。』 後來有一天，雪峰義存召見備頭陀說：『備頭陀為何不去各處參學呢？』備頭陀回答說：『達摩（Damo，菩提達摩）沒有來東土，二祖（Ezu，慧可）沒有去西天。』雪峰義存對此表示認可。 等到登上象骨山後，備頭陀與雪峰義存一同努力建造寺廟，很多學佛的人都聚集到這裡。備頭陀進入雪峰義存的房間請教佛法，從早到晚都沒有停止。他又閱讀《楞嚴經》（Lengyan Jing，Surangama Sutra），從而明白了心地的道理。 因此，備頭陀應機說法非常敏捷，與修多羅（xiuduoluo，Sutra，經）暗合。各地的玄學之士如果有什麼不明白的地方，一定會向他請教。甚至與雪峰義存辯論時，也當仁不讓。雪峰義存說：『備頭陀是再來人啊。』 雪峰義存上堂說法時說：『要領會這件事，就像古鏡當臺一樣，胡人來了就顯現胡人的形象，漢人來了就顯現漢人的形象。』備頭陀從人群中走出來說：『忽然遇到明鏡來時如何？』雪峰義存說：『胡人和漢人都隱藏起來。』備頭陀說：『老和尚的腳跟還沒有站穩。』 住持寺廟后，備頭陀上堂說法：『佛道（Fodao，Buddha's way）閑曠，沒有固定的道路。沒有門才是解脫之門，沒有意才是道人的意。不在過去、現在、未來三際之中，所以不可升沉。有所建立就違背了真理，不屬於造化。動就產生了生死的根本，靜就陷入了昏沉的境地。動靜都泯滅，就落入了空無。動靜都收攝，就矇蔽了佛性。必須在面對塵境時，像枯木寒灰一樣，臨時應用，不失去適宜。鏡子照耀各種形象，不會擾亂光輝。鳥在空中飛翔，不會混雜空色。所以，十方沒有影像，三界斷絕行蹤。不落入往來的機巧，不住在中間的意念。鐘中沒有鼓的響聲，鼓中沒有鐘的聲音。鐘鼓互不相交，句句沒有前後。就像壯士伸展手臂，不借助其他力量。師子（Shizi，lion）吼叫，哪裡需要伴侶。九霄斷絕了遮蔽，哪裡需要穿通。一段光明，未曾昏昧。如果到了這裡，體會到寂寂，常常是的的。太陽赫然發光，沒有邊際。圓覺（Yuanjue，perfect enlightenment）在空中不動搖，吞吐乾坤，迥然照耀。佛出世，本來就沒有出。』
【English Translation】 English version: Drawing near to Bei Toutuo is like drawing near to a teacher. Xuefeng Yicun (雪峰義存) called him Toutuo (頭陀, Dhuta, an ascetic monk) because of his ascetic practices. One day, Xuefeng Yicun asked Bei Toutuo, 'Which one is Bei Toutuo?' Bei Toutuo replied, 'I would never dare to deceive anyone.' Later one day, Xuefeng Yicun summoned Bei Toutuo and said, 'Why doesn't Bei Toutuo go and study in various places?' Bei Toutuo replied, 'Damo (達摩, Bodhidharma) did not come to the Eastern Land, and the Second Patriarch (二祖, Huike) did not go to the Western Heaven.' Xuefeng Yicun acknowledged this. After ascending Elephant Bone Mountain, Bei Toutuo and Xuefeng Yicun worked together to build a temple, and many Buddhist practitioners gathered here. Bei Toutuo entered Xuefeng Yicun's room to consult on the Dharma, without ceasing from morning till night. He also read the Surangama Sutra (楞嚴經, Lengyan Jing), thereby understanding the principle of the mind-ground. Therefore, Bei Toutuo's response to opportunities was very quick, and it secretly matched the Sutras (修多羅, xiuduoluo). If scholars of metaphysics from various places had something they did not understand, they would definitely ask him for advice. Even when debating with Xuefeng Yicun, he would not yield. Xuefeng Yicun said, 'Bei Toutuo is a reborn person.' When Xuefeng Yicun ascended the hall to give a Dharma talk, he said, 'To understand this matter, it is like an ancient mirror on a stand. When a barbarian comes, it reflects the image of a barbarian; when a Han Chinese comes, it reflects the image of a Han Chinese.' Bei Toutuo came out from the crowd and said, 'What if a bright mirror suddenly appears?' Xuefeng Yicun said, 'Both the barbarian and the Han Chinese disappear.' Bei Toutuo said, 'The old monk's feet are still not firmly on the ground.' After residing in the temple, Bei Toutuo ascended the hall to give a Dharma talk: 'The Buddha's way (佛道, Fodao) is vast and open, without a fixed path. No gate is the gate of liberation, no intention is the intention of a Daoist. It is not in the three times of past, present, and future, so it cannot rise or fall. Establishing anything violates the truth, and it does not belong to creation. Movement gives rise to the root of birth and death, and stillness falls into the realm of dullness. If both movement and stillness are extinguished, one falls into emptiness. If both movement and stillness are gathered, one conceals the Buddha-nature. One must be like dry wood and cold ashes when facing dust and circumstances, applying them temporarily without losing appropriateness. A mirror illuminates all images without disturbing its brilliance. Birds fly in the sky without mixing with the color of the sky. Therefore, there are no images in the ten directions, and traces are cut off in the three realms. Do not fall into the tricks of coming and going, and do not dwell in the intention of the middle. There is no sound of a drum in the bell, and there is no sound of a bell in the drum. The bell and drum do not intersect, and each sentence has no before or after. It is like a strong man stretching his arms without relying on other forces. A lion's (師子, Shizi) roar, why seek a companion? The nine heavens have cut off the obscurations, why need to penetrate through them? A segment of light has never been obscured. If you arrive here, experience the silence, and it is always clear. The sun blazes with light, without boundaries. Perfect Enlightenment (圓覺, Yuanjue) does not shake in the empty sky, swallowing and shining upon the universe. The Buddha's appearance in the world is originally without appearance.'
入。故曰無體。道本如如。法爾天真。不同修證。祇要虛閑不昧作用不涉塵泥。箇中纖毫道不盡。即為魔王眷屬。句前後句。是學人難處。所以一句當天。八萬門永絕生死。直饒得似秋潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。道人行處。如火銷冰。終不卻成冰。箭既離弦。無返回勢。所以牢籠不肯住。呼喚不回頭。古聖不安排。至今無處所。若到這裡。步步登玄。不屬邪正。識不能識。智不能知。動便失宗。覺即迷旨。二乘膽顫。十地魂驚。語路處絕。心行處滅。直得釋迦掩室于摩竭。凈名杜口于毗耶。須菩提唱無說而顯道。釋梵絕聽而雨花。若與么見前。更疑何事。沒棲泊處。離去來今。限約不得。心思路絕。不因莊嚴。本來真凈。動用語笑。隨處明瞭。更無欠少。今時人不悟箇中道理。妄自涉事涉塵。處處染著。頭頭繫絆。縱悟則塵境紛紜。名相不實。便擬凝心斂念。攝事歸空。閉目藏睛。終有念起。旋旋破除。細想才生。即便遏捺。如此見解。即是落空亡底外道。魂不散底死人。冥冥漠漠。無覺無知。塞耳偷鈴。徒自欺誑。這裡分別。則不然也。不是隈門傍戶。句句現前。不得商量。不涉文墨。本絕塵境。本無位次。權名個出家兒。畢竟無軌跡。真如凡聖地獄人天。祇是療狂子之方
{ "translations": [ "現代漢語譯本：", "入，所以說無體。道原本就是如如（tathata，真如），自然而然，並非通過修行證得。只要保持虛靜閒適，不被矇蔽，起作用時不沾染塵俗，如果其中有絲毫的執著，就成了魔王的眷屬。前一句后一句，是學人最難的地方。所以說，一句真言就能使八萬法門永遠斷絕生死輪迴。縱然像秋天的潭水映照月亮，像靜夜裡的鐘聲，隨著敲擊而不會減少，觸碰波瀾也不會消散，仍然是生死岸邊的事情。得道之人所行之處，如同烈火消融冰雪，終究不會再變成冰。箭一旦離弦，就沒有返回的勢頭。所以，牢籠困不住他，呼喚也喚不回頭。古聖先賢沒有安排，至今也沒有處所。如果能到達這裡，每一步都進入玄妙的境界，不屬於邪也不屬於正。意識無法識別，智慧無法瞭解。一動念就失去宗旨，一覺察就迷失方向。二乘（聲聞乘和緣覺乘）之人膽戰心驚，十地菩薩也感到震驚。語言的道路斷絕，心念的活動止息。達到釋迦牟尼（Sakyamuni）在摩揭陀（Magadha）閉門不出，維摩詰（Vimalakirti）在毗耶離（Vaisali）默不作聲，須菩提（Subhuti）倡導無說之說來顯明真道，釋提桓因（Sakra devanam Indra）和梵天（Brahma）停止聽講而天降花雨的境界，如果能這樣親眼見到，還懷疑什麼呢？沒有棲身之處，脫離過去、現在、未來，無法限制，心念思路斷絕，不依賴任何莊嚴，本來就是真凈的。一舉一動，言語歡笑，隨處都明明白白，沒有任何欠缺。現在的人不明白其中的道理，妄自涉入世事塵俗，處處染著，處處被束縛。即使有所領悟，也只是塵境紛紜，名相不實，於是就想凝心斂念，把一切收攝歸於空，閉上眼睛，隱藏視線，但終究還是會有念頭生起，然後又慢慢地破除。細微的想法剛一生起，就立刻壓制。這樣的見解，就是落入空無的外道，是魂魄不散的死人，昏昏沉沉，沒有感覺，沒有知覺，如同掩耳盜鈴，只是自己欺騙自己。這裡的分別，就不是這樣。不是偷偷摸摸，而是句句現前，不容商量，不涉及文字，本來就脫離塵境，本來就沒有位次，權且稱他為出家之人，但畢竟沒有軌跡。真如（tathata）、凡夫、聖人、地獄、人天，都只是醫治狂妄之人的方法。", "english_translations": [ "English version:", "Entering, therefore it is said to be without substance. The Tao is originally suchness (tathata), naturally and genuinely so, not attained through cultivation and realization. Simply maintain emptiness and stillness, without being obscured, and when functioning, do not be tainted by worldly dust. If there is even the slightest attachment within, one becomes a member of the retinue of the demon king. The phrase before and the phrase after are the difficult points for students. Therefore, a single true word can cause the eighty-four thousand Dharma gates to forever sever the cycle of birth and death. Even if one is like the moon reflected in an autumn pool, or the sound of a bell in a quiet night, undiminished by striking and undisturbed by waves, it is still a matter on the shore of birth and death. Where a Taoist walks, it is like fire melting ice, never turning back into ice. Once an arrow has left the string, there is no returning force. Therefore, cages cannot hold him, and calls cannot turn him back. The ancient sages did not arrange it, and to this day there is no place to be found. If one can reach this point, every step ascends into the profound, not belonging to either evil or righteousness. Consciousness cannot recognize it, and wisdom cannot know it. A single movement loses the principle, and a single awareness misses the point. Those of the Two Vehicles (Sravaka and Pratyekabuddha) tremble with fear, and the bodhisattvas of the Ten Grounds are shocked. The path of language is cut off, and the activity of the mind ceases. Reaching the state where Sakyamuni (Sakyamuni) closed his door in Magadha (Magadha), Vimalakirti (Vimalakirti) remained silent in Vaisali (Vaisali), Subhuti (Subhuti) advocated non-speaking to reveal the true Tao, and Sakra devanam Indra (Sakra devanam Indra) and Brahma (Brahma) ceased listening and rained down flowers, if one can see this before one's eyes, what else is there to doubt? There is no place to dwell, detached from past, present, and future, unable to be limited. The thoughts and paths of the mind are cut off, not relying on any adornment, originally truly pure. Every movement, word, and laugh is clear everywhere, without any lack. People today do not understand the principle within, and recklessly involve themselves in worldly affairs and dust, becoming tainted everywhere and bound everywhere. Even if they have some understanding, it is only the confusion of worldly realms and the unreality of names and forms. So they try to concentrate the mind and collect thoughts, gathering everything back to emptiness, closing their eyes and hiding their sight, but ultimately thoughts still arise, and then they slowly eliminate them. As soon as a subtle thought arises, they immediately suppress it. Such a view is to fall into the nihilistic heresy, to be a dead person whose soul has not dispersed, muddled and without awareness or knowledge, like covering one's ears while stealing a bell, merely deceiving oneself. The distinction here is not like that. It is not sneaking around, but every phrase is present, not allowing for discussion, not involving writing, originally detached from worldly realms, originally without position. We tentatively call him a renunciate, but ultimately there is no trace. Suchness (tathata), ordinary people, sages, hell, humans, and heavens are all just methods for curing madmen." ] }
。虛空尚無改變。大道豈有升沉。悟則縱橫不離本際。若到這裡。凡聖也無立處。若向句中作意。則沒溺殺人。若向外馳求。又落魔界。如如向上。沒可安排。恰似焰爐不藏蚊蚋。此理本來平坦。何用刬除。動靜揚眉。是真解脫道。不強為意度。建立乖真。若到這裡。纖毫不受。指意則差。便是千聖出頭來。也安一字不得。久立珍重。上堂。我今問汝諸人。且承當得個甚麼事。在何世界。安身立命。還辨得么。若辨不得。恰似捏目生花。見事便差。知么。如今目前。見有山河大地。色空明暗。種種諸物。皆是狂勞花相。喚作顛倒知見。夫出家人。識心達本源。故號為沙門。汝今既已剃髮披衣為沙門相。即便有自利利他分。如今看著盡黑漫漫地。墨汁相似。自救尚不得。爭解為得人。仁者佛法因緣事大。莫作等閑相似。聚頭亂說雜話。趁讚過時。光陰難得。可惜許。大丈夫兒。何不自省察。看是甚麼事。祇如從上宗乘。是諸佛頂族。汝既承當不得。所以我方便勸汝。但從迦葉門。接續頓超去。此一門。超凡聖因果。超毗盧妙莊嚴世界海。超他釋迦方便門。直下永劫。不教有一物。與汝作眼見。何不自急急究取。未必道。我且待三生兩生。久積凈業。仁者。宗乘是甚麼事。不可由汝用工莊嚴便得去。不可他心宿命便得去。
【現代漢語翻譯】 現代漢語譯本：虛空尚且沒有改變，大道哪裡會有升起和沉落？領悟了，那麼縱橫馳騁都不會離開根本。如果到了這個境界，凡夫和聖人都沒有立足之地。如果執著于言語文字，就會被淹沒而喪命。如果向外馳求，又會落入魔界。如如不動地向上，沒有什麼可以安排。恰似熾熱的火爐不藏蚊蚋。這個道理本來就平坦，何必剷除？一舉一動，揚眉瞬目，都是真正的解脫之道。不要強加意念去揣度，建立就會背離真實。如果到了這個境界，一絲一毫都不能容受，稍有指點就會出錯。即使是千聖出現，也安放不了一個字。站立很久了，珍重。上堂說法。我現在問你們各位，且能承擔什麼事情？在哪個世界安身立命？還能夠辨別嗎？如果辨別不了，就像捏著眼睛生出幻花，所見之事就會有偏差。知道嗎？如今眼前所見的山河大地、色空明暗，種種事物，都是狂亂疲勞所產生的幻象，叫做顛倒知見。出家人，認識心性，通達本源，所以號稱沙門。你們現在既然已經剃髮披衣，成為沙門的形象，就應該有自利利他的責任。如今看著一片漆黑，像墨汁一樣，自己都救不了，怎麼能救人？各位，佛法因緣是大事，不要等閒視之，聚在一起亂說雜話，趁著讚歎已經過去，光陰難以得到，太可惜了。大丈夫，為什麼不自我省察，看看是什麼事情？就像從上的宗乘，是諸佛頂上的族類，你們既然承擔不了，所以我方便勸你們，但從迦葉的門徑，接續頓悟而去。這一門，超越凡聖因果，超越毗盧遮那佛的妙莊嚴世界海，超越釋迦牟尼佛的方便之門，直接永劫，不讓有一物，與你們作眼見。為什麼不自己急切地探究？未必說，我且等待三生兩生，久積凈業。各位，宗乘是什麼事情？不可由你們用功莊嚴就能得到，不可靠他心通、宿命通就能得到。
【English Translation】 English version: Emptiness itself has no alteration. How could the Great Path have rising and falling? If you realize it, then going in any direction will not deviate from the fundamental reality. If you reach this state, there is no place for ordinary beings or sages to stand. If you cling to words and phrases, you will be drowned and killed. If you seek externally, you will fall into the realm of demons. Remaining as it is, without any manipulation, there is nothing to arrange. It is like a blazing furnace that does not harbor mosquitoes. This principle is inherently level and even; why bother to smooth it out? Every movement, raising an eyebrow or blinking an eye, is the true path of liberation. Do not force your own interpretations; establishing them will deviate from the truth. If you reach this state, not a single hair can be accepted; the slightest indication will be wrong. Even if a thousand sages were to appear, they could not add a single word. Standing for a long time, cherish this. Ascending the hall to preach. I now ask you all, what can you undertake? In what world do you establish yourselves? Can you discern it? If you cannot discern it, it is like rubbing your eyes and creating illusory flowers; what you see will be wrong. Do you know? The mountains, rivers, earth, forms, emptiness, light, darkness, and all things that you see before you are all illusions born from delusion and fatigue, called inverted knowledge and views. A renunciant, recognizing the mind and reaching the source, is therefore called a 'Shramana' (one who strives). Now that you have shaved your heads and donned the robes, taking on the appearance of a Shramana, you should have the responsibility of benefiting yourself and others. Now, looking at the darkness, like ink, you cannot even save yourselves; how can you save others? Virtuous ones, the causes and conditions of the Buddha-dharma are a great matter; do not treat them lightly. Gathering together and talking nonsense, letting the time of praise pass, time is hard to come by, it is such a pity. Great heroes, why not examine yourselves and see what this is all about? Just like the ancestral vehicle from above, it is the lineage of the Buddhas' crowns. Since you cannot undertake it, I expediently advise you to follow the path of Kashyapa (Mahakashyapa), continuing to attain sudden enlightenment. This path transcends the causes and effects of ordinary beings and sages, transcends the wondrously adorned world-sea of Vairochana Buddha, transcends the expedient teachings of Shakyamuni Buddha, directly for eternity, not allowing a single thing to become an obstacle to your vision. Why not diligently investigate it yourselves? Do not say, 'I will wait for three or two lifetimes, accumulating pure karma.' Virtuous ones, what is the ancestral vehicle? It cannot be attained through your efforts and adornments, nor can it be attained through telepathy or knowledge of past lives.
會么。祇如釋迦出頭來。作許多變。弄說十二分教。如瓶灌水。大作一場佛事。向此門中。用一點不得。用一毛頭伎倆不得。知么。如同夢事。亦如寐語。沙門不應出頭來。不同夢事。蓋為識得。知么。識得。即是大出脫大徹頭人。所以超凡越聖。出生離死。離因離果。超毗盧。越釋迦。不被凡聖因果所謾。一切處無人識得。汝知么。莫祇長戀生死愛網。被善惡業拘將去。無自由分。饒汝煉得身心。同虛空去。饒汝到精明湛不搖處。不出識陰。古人喚作如急流水。流急不覺。妄為恬靜。恁么修行。盡出他輪迴際不得。依前被輪迴去。所以道。諸行無常。直是三乘功果如是可畏。若無道眼。亦不究竟。何似如今博地凡夫。不用一毫工夫。便頓超去。解省心力么。還願樂么。勸汝。我如今立地待汝構去。更不教汝加功煉行。如今不恁么。更待何時。還肯么。便下座。上堂。汝諸人。如在大海里坐。沒頭浸卻了。更展手問人乞水吃。夫學般若菩薩。須具大根器。有大智慧始得。若有智慧。即今便出脫得去。若是根機遲鈍。直須勤苦耐志。日夜忘疲。無眠失食。如喪考妣相似。恁么急切盡一生去。更得人荷挾克骨究實。不妨易得構去。且況如今誰是堪任受學底人。仁者。莫祇是記言記語。恰似念陀羅尼相似。蹋步向前來。口裡
【現代漢語翻譯】 現代漢語譯本 會么。比如釋迦牟尼（Śākyamuni，佛教創始人）出世，顯現諸多變化，宣講十二分教（Dvādaśāṅga-buddhavacana，佛經的十二種分類）。如同用瓶子傾倒水一樣，大做一場佛事。但在此法門中，用一點點都用不上，用一丁點兒的伎倆都不行。知道嗎？如同夢中之事，又如睡夢中的囈語。沙門（Śrāmaṇa，出家修行者）不應該出頭露面，這不同於夢中之事，因為能夠認識到。知道嗎？認識到，就是大解脫、大徹悟之人。所以能夠超越凡人，超越聖人，脫離生，脫離死，脫離因，脫離果，超越毗盧遮那佛（Vairocana，報身佛），超越釋迦牟尼佛，不被凡夫、聖人、因果所欺騙。在任何地方都沒有人能夠認識到。你知道嗎？不要只是貪戀生死愛慾之網，被善惡業力束縛而去，沒有自由。即使你修煉得身心如同虛空，即使你到達精明澄澈不動搖的境界，也出不了識陰（Vijñāna-skandha，五蘊之一）。古人稱之為如急流之水，水流湍急而不自覺，錯誤地認為是恬靜。這樣修行，終究無法脫離輪迴的邊際，依舊會被輪迴所束縛。所以說，諸行無常（Sarva-saṃskāra anitya，一切有為法皆是無常的）。即使是三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）的功德果報也如此可怕。如果沒有道眼，也終究不能究竟。何不如現在做一個平平凡凡的凡夫，不用花費絲毫的功夫，便能頓悟超越。能夠節省心力嗎？還願意嗎？勸告你們，我現在就站在這裡等待你們來領悟，不再教你們增加功力，修煉行為。現在不這樣，更待何時？還肯嗎？便下座。 上堂。你們這些人，如同坐在大海里，頭都浸在水裡了，還要伸手向人乞討水喝。學習般若（Prajñā，智慧）的菩薩（Bodhisattva，覺悟的有情），必須具備大的根器，有大的智慧才能做到。如果有智慧，現在就能解脫出去。如果是根機遲鈍，就必須勤奮刻苦，有耐心和志向，日夜忘記疲勞，廢寢忘食，如同死了父母一般悲痛。這樣急切地用盡一生去修行，再得到善知識的幫助，徹底地探究實相，不妨容易領悟。更何況現在誰是堪能接受教導的人呢？各位仁者，不要只是記住言語，恰似唸誦陀羅尼（Dhāraṇī，總持咒語）一樣，邁步向前，口裡念著。
【English Translation】 English version Do you understand? For example, when Śākyamuni (the founder of Buddhism) appeared in the world, he manifested many transformations and expounded the twelve divisions of the teachings (Dvādaśāṅga-buddhavacana, the twelve categories of Buddhist scriptures). Like pouring water from a bottle, he performed a grand Buddhist ceremony. However, within this Dharma gate, not even a little bit can be used, not even a tiny trick can be employed. Do you know? It's like a dream, or like sleep-talking. A Śrāmaṇa (a renunciate practitioner) should not come forward, as this is different from a dream because it can be recognized. Do you know? To recognize is to be greatly liberated, greatly enlightened. Therefore, one can transcend the ordinary and the holy, be born and depart from death, leave behind cause and effect, surpass Vairocana (the Sambhogakāya Buddha), and transcend Śākyamuni Buddha, not being deceived by the ordinary, the holy, or cause and effect. Nowhere can anyone recognize this. Do you know? Don't just cling to the net of birth, death, and desire, being bound and carried away by good and evil karma, without freedom. Even if you cultivate your body and mind to be like empty space, even if you reach a state of clear and unwavering clarity, you still cannot escape the Vijñāna-skandha (the consciousness aggregate, one of the five skandhas). The ancients called it like a rapid stream of water, flowing so fast that one doesn't notice, mistakenly thinking it is tranquil. Practicing like this, you will never escape the cycle of reincarnation, and you will still be bound by it. Therefore, it is said that all conditioned things are impermanent (Sarva-saṃskāra anitya, all conditioned phenomena are impermanent). Even the merits and fruits of the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are so frightening. Without the eye of the Dao, one will never reach ultimate enlightenment. How is it like the ordinary person now, who, without exerting the slightest effort, can suddenly transcend? Can you save mental effort? Are you willing? I advise you, I am standing here waiting for you to comprehend, and I will no longer teach you to increase your efforts and cultivate practices. If not now, when will it be? Are you willing? Then he descended from the seat. Ascending the Dharma hall. All of you, it's like sitting in the ocean, submerged headfirst, and still reaching out to ask people for water to drink. A Bodhisattva (an enlightened being) who studies Prajñā (wisdom) must have great capacity and great wisdom to succeed. If you have wisdom, you can be liberated right now. If your faculties are dull, you must be diligent and persevering, with patience and aspiration, forgetting fatigue day and night, neglecting sleep and food, as if mourning the death of your parents. Practice with such urgency throughout your life, and with the help of a good teacher who thoroughly investigates reality, you may easily comprehend. Moreover, who is capable of receiving instruction now? Dear ones, don't just memorize words, like reciting a Dhāraṇī (a sacred mantra), stepping forward while reciting.
哆哆和和地。被人把住詰。問著沒去處。便嗔道。和尚不為我答話。恁么學事大苦。知么。有一般坐繩床和尚。稱善知識。問著便搖身動手。點眼吐舌瞪視。更有一般說昭昭靈靈。靈臺智性。能見能聞。向五蘊身田里作主宰。恁么為善知識。大賺人。知么。我今問汝。汝若認昭昭靈靈。是汝真實。為甚麼瞌睡時又不成昭昭靈靈。若瞌睡時不是。為甚麼有昭昭時。汝還會么。這個喚作認賊為子。是生死根本。妄想緣氣。汝欲識根由么。我向汝道。昭昭靈靈。祇因前塵色聲香等法。而有分別。便道。此有昭昭靈靈。若無前塵。汝此昭昭靈靈。同於龜毛兔角。仁者。真實在甚麼處。汝今欲得出他五蘊身田主宰。但識取汝秘密金剛體。古人向汝道。圓成正遍。遍周沙界。我今少分為汝。智者可以譬喻得解。汝還見南閻浮提日么。世間人所作興營。養身活命。種種心行作業。莫非皆承日光成立。祇如日體。還有許多般心行么。還有不周遍處么。欲識金剛體。亦須如是看。祇如今山河大地。十方國土。色空明暗。及汝身心。莫非盡承汝圓成威光所現。直是天人群生類。所作業。次受生果報。有情無情。莫非承汝威光。乃至諸佛。成道成果。接物利生。莫非盡承汝威光。祇如金剛體。還有凡夫諸佛么。有汝心行么。不可道無便得當去
【現代漢語翻譯】 現代漢語譯本： 哆哆和和地（形容含糊不清的樣子）。被人抓住追問，到了無處可逃的地步，便生氣地說：『和尚不為我回答問題。』這樣學習佛法真是太苦了，知道嗎？有一種坐在繩床上的和尚，自稱為善知識（Kalyāṇa-mitra，指引導他人向善的良師益友）。問他問題，他就搖頭晃腦，動手動腳，擠眉弄眼，伸舌頭瞪眼睛。還有一種人說，有昭昭靈靈（指清清楚楚、明明白白的精神狀態），靈臺智性（指靈敏的智慧），能見能聞，在五蘊（Skandha，色、受、想、行、識）身田里作主宰。像這樣當善知識，是大騙子，知道嗎？ 我現在問你，你如果認為昭昭靈靈是你的真實自性，為什麼瞌睡的時候又不能昭昭靈靈？如果瞌睡的時候不是，為什麼有昭昭靈靈的時候？你明白嗎？這叫做認賊為子，是生死的根本，是虛妄的緣起。你想知道根源嗎？我告訴你，昭昭靈靈，只是因為有前塵（指過去的經歷）的色、聲、香等法，才有了分別，就說：『這裡有昭昭靈靈。』如果沒有前塵，你的昭昭靈靈就如同龜毛兔角一樣不存在。仁者，真實在哪裡？ 你現在想要擺脫五蘊身田的控制，但要認識你的秘密金剛體（Vajra-kāya，指堅不可摧的佛性）。古人對你說：『圓成正遍，遍周沙界（指佛性圓滿成就，普遍存在於整個宇宙）。』我現在稍微為你解釋一下，智者可以通過比喻來理解。你見過南閻浮提（Jambudvīpa，指我們所居住的這個世界）的太陽嗎？世間人所作的經營活動，養身活命，種種心行作業，沒有哪一樣不是依靠太陽的光芒才能成立。就像太陽本身，還有許多種心行嗎？還有不周遍的地方嗎？想要認識金剛體，也必須這樣去看。 就像現在的山河大地，十方國土，色空明暗，以及你的身心，沒有哪一樣不是完全承載著你的圓成威光所顯現。無論是天人還是眾生，所造的業，所受的生果報，有情還是無情，沒有哪一樣不是承載著你的威光。乃至諸佛，成道成果，接引眾生，利益眾生，沒有哪一樣不是完全承載著你的威光。就像金剛體，還有凡夫和諸佛的區別嗎？有你的心行嗎？不能說沒有，才能算是恰當的理解。
【English Translation】 English version: Duo duo he he di (describing a state of being vague and unclear). Being seized and questioned until there is nowhere to escape, one becomes angry and says, 'The monk won't answer my questions.' Studying the Dharma like this is truly too bitter, do you know? There are some monks who sit on rope beds, calling themselves Kalyāṇa-mitra (beneficial friends, referring to good teachers and helpful companions who guide others towards goodness). When asked questions, they shake their heads and bodies, move their hands and feet, squint their eyes, stick out their tongues, and stare. There are also those who say there is zhao zhao ling ling (referring to a clear and bright mental state), a ling tai zhi xing (referring to keen intelligence), able to see and hear, acting as the master in the field of the five Skandhas (form, feeling, perception, mental formations, and consciousness). To act as a Kalyāṇa-mitra like this is a great deception, do you know? Now I ask you, if you believe that zhao zhao ling ling is your true nature, why is it that you cannot be zhao zhao ling ling when you are drowsy? If it is not so when you are drowsy, why is there a time when you are zhao zhao ling ling? Do you understand? This is called recognizing a thief as your son, it is the root of birth and death, it is false arising. Do you want to know the source? I tell you, zhao zhao ling ling only exists because of the colors, sounds, smells, and other dharmas of past experiences, and then one says, 'Here there is zhao zhao ling ling.' If there were no past experiences, your zhao zhao ling ling would be like the horns of a rabbit or the fur of a tortoise, non-existent. Benevolent one, where is the truth? Now you want to escape the control of the five Skandhas, but you must recognize your secret Vajra-kāya (referring to the indestructible Buddha-nature). The ancients told you, 'Perfected, complete, and universal, pervading all realms (referring to the Buddha-nature being perfectly accomplished and universally present throughout the entire universe).' I will now explain it to you slightly, and the wise can understand through analogy. Have you seen the sun of Jambudvīpa (referring to the world we live in)? The activities that people in the world engage in, nourishing their bodies and sustaining their lives, all kinds of mental activities and actions, none of them can be established without relying on the light of the sun. Just like the sun itself, does it have many kinds of mental activities? Is there any place that it does not pervade? If you want to recognize the Vajra-kāya, you must look at it in this way. Just like the mountains, rivers, and earth now, the ten directions of lands, form, emptiness, light, and darkness, and your body and mind, none of them are not completely bearing the manifestation of your perfected majestic light. Whether it is gods or sentient beings, the karma they create, the fruits of rebirth they receive, sentient or non-sentient, none of them are not bearing your majestic light. Even the Buddhas, attaining enlightenment and achieving fruition, guiding beings and benefiting beings, none of them are not completely bearing your majestic light. Just like the Vajra-kāya, are there distinctions between ordinary beings and Buddhas? Does it have your mental activities? It cannot be said that it does not exist, only then can it be considered a proper understanding.
也。知么。汝既有如是奇特。當陽出身處。何不發明取。因何卻隨他。向五蘊身田中。鬼趣里作活計。直下自謾去。忽然無常殺鬼到來。眼目诪張身見命見。恁么時大難支荷。如生脫龜殼相似。大苦。仁者莫把瞌睡見解。便當卻去。未解蓋覆得毛頭許。汝還知么。三界無安。猶如火宅。且汝未是得安樂底人。祇大作群隊。幹他人世。這邊那邊。飛走野鹿相似。但求衣食。若恁么。爭行他王道。知么。國王大臣不拘執汝。父母放汝出家。十方施主供汝衣食。土地龍神呵護汝。也須具慚愧知恩始得。莫孤負人好。長連床上。排行著地銷將去。道是安樂。未在。皆是粥飯。將養得汝。爛冬瓜相似。變將去。土裡埋將去。業識茫茫。無本可據。沙門因甚麼。到恁么地。祇如大地上蠢蠢者。我喚作地獄劫住。如今若不了。明朝後日。入驢胎馬肚裡。牽犁拽耙。銜鐵負鞍。碓搗磨磨。水火里燒煮去。大不容易受。大須恐懼。好是汝自累。知么。若是了去。直下永劫。不曾教汝有這個訊息。若不了。此煩惱惡業因緣。不是一劫兩劫得休。直與汝金剛齊壽。知么。師因參次。聞燕子聲。乃曰。深談實相。善說法要。便下座。時有僧請益曰。某甲不會。師曰。去誰信汝。鼓山來。師作一圓相示之。山曰。人人出這個不得。師曰。請知汝向
【現代漢語翻譯】 現代漢語譯本 也。知道嗎？你既然有如此奇特的、當陽（指直接、不假外力）顯現的出身之處，為何不把它發明出來，卻要跟隨它，在五蘊（色、受、想、行、識，構成個體經驗的五個要素）身田中，像鬼一樣生活，直接欺騙自己？忽然無常（變化無常）的殺鬼到來，眼見、身見、命見（對感官、身體和生命的執著）都顛倒錯亂，那時就難以支撐了，就像活生生剝脫龜殼一樣，非常痛苦。仁者，不要把昏睡的見解當作真理。未解開的蓋子，連毛髮那麼細微的縫隙都遮蓋不住。你還知道嗎？三界（欲界、色界、無色界）沒有安寧，就像火宅一樣。而且你還不是得到安樂的人，只是大作群隊，干涉他人世事，這邊那邊，像飛走的野鹿一樣，只求衣食。如果這樣，怎麼能行使王道呢？知道嗎？國王大臣不拘禁你，父母放你出家，十方施主供養你衣食，土地龍神呵護你，你也必須具有慚愧心和感恩心才行。不要辜負別人的好意，在長連床上，排隊著地消磨時光，說這是安樂，還差得遠呢。都是粥飯把你養得像爛冬瓜一樣，腐爛后埋到土裡去，業識（由行為產生的意識）茫茫然，沒有根本可以依靠。沙門（出家人）為什麼會到這種地步？就像大地上蠢蠢蠕動的生物，我稱之為地獄劫住（在地獄中經歷漫長的劫數）。如今如果不明白，明天后天，就要進入驢胎馬肚裡，牽犁拉耙，銜鐵負鞍，用碓搗，用磨磨，在水火里燒煮，非常不容易忍受，必須非常恐懼。這都是你自己造成的。知道嗎？如果了悟了，就直接永劫（極長的時間）都不會讓你有這個訊息。如果不了悟，這煩惱惡業的因緣，不是一劫兩劫就能結束的，會與你金剛（堅固不壞）齊壽。知道嗎？師父在參禪時，聽到燕子的叫聲，於是說：『深談實相（事物真實不虛的本性），善說法要（精妙的佛法要義）』，便下座。當時有僧人請教說：『弟子不明白。』師父說：『走吧，誰會相信你？從鼓山（地名）來。』師父畫了一個圓相（佛教象徵圓滿的符號）給他看。僧人說：『人人出不了這個。』師父說：『請你告訴我你向哪裡去？』
【English Translation】 English version Hey! Do you know? Since you have such a unique and direct (appearing directly without external force) origin, why don't you bring it to light, but instead follow it, living like a ghost in the field of the five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute individual experience), directly deceiving yourself? Suddenly, when the impermanent (constantly changing) killing ghost arrives, your perceptions of sight, body, and life (attachments to the senses, body, and life) are all distorted and confused, making it difficult to bear. It's like being stripped alive from a turtle shell, causing great suffering. Benevolent one, don't mistake drowsy understanding for truth. The unlifted lid can't even cover a hair's breadth of a gap. Do you know? The Three Realms (Desire Realm, Form Realm, Formless Realm) are not peaceful, like a burning house. And you are not yet someone who has attained peace and happiness, but just creating large groups, interfering in other people's affairs, here and there, like fleeing wild deer, only seeking food and clothing. If that's the case, how can you practice the Kingly Way? Do you know? The king and ministers don't restrain you, your parents allowed you to leave home, benefactors from all directions provide you with food and clothing, and the land deities and dragons protect you. You must also have a sense of shame and gratitude. Don't betray people's kindness, spending your time lying in rows on the long benches, wasting away. Saying that this is peace and happiness is far from the truth. It's all just rice and porridge that nourish you like a rotten winter melon, rotting and being buried in the soil. Your karmic consciousness (consciousness arising from actions) is vast and without a foundation to rely on. Why do monks reach this state? Like the wriggling creatures on the earth, I call it dwelling in hell for eons (experiencing long kalpas in hell). If you don't understand now, tomorrow or the day after, you will enter the womb of a donkey or a horse, pulling plows and harrows, bearing iron bits and saddles, being pounded in mortars and ground in mills, being burned and boiled in water and fire, which is very difficult to endure and must be greatly feared. This is all your own doing. Do you know? If you awaken, you will never be taught this message for eternity (an extremely long time). If you don't awaken, the causes and conditions of this affliction and evil karma will not end in one or two kalpas, but will last as long as you are as indestructible as a diamond. Do you know? The master, while meditating, heard the sound of swallows and said, 'Profoundly discussing the true nature of reality (the true and unfalse nature of things), skillfully expounding the essential teachings of the Dharma (the subtle and essential meanings of the Buddha's teachings),' and then descended from the seat. At that time, a monk asked for instruction, saying, 'This disciple does not understand.' The master said, 'Go away, who will believe you? You came from Gushan (place name).' The master drew a circle (a Buddhist symbol of completeness) to show him. The monk said, 'Everyone cannot escape this.' The master said, 'Please tell me where you are going?'
驢胎馬腹裡。作活計。山曰。和尚又作么生。師曰。人人出這個不得。山曰。和尚與么道卻得。某甲為甚麼道不得。師曰。我得。汝不得。上堂。眾集。遂將拄杖一時趁下。卻迴向侍者道。我今日作得一解險。入地獄如箭射。者曰。喜得和尚再復人身。僧侍立次。師以杖。指面前地上白點曰。還見么。曰見。如是三問。僧亦如是答。師曰。你也見。我也見。為甚麼道不會。師嘗訪三斗庵主。才相見。主曰。莫怪住山年深無坐具。師曰。人人盡有。庵主為甚麼無。主曰。且坐喫茶。師曰。庵主元來有在。侍雪峰次。有二僧從階下過。峰曰。此二人堪為種草。師曰。某甲不與么。峰曰。汝作么生。師曰。便好與三十棒。因雪峰指火曰。三世諸佛。在火焰里。轉大法輪。師曰。近日王令稍嚴。峰曰。作么生。師曰。不許攙奪行市。雲門曰。火焰為三世諸佛說法。三世諸佛立地聽。南際到雪峰。峰令訪師。師問。古人道。此事唯我能知。長老作么生。際曰。須知有不求知者。(歸宗柔別拊掌三下)師曰。山頭和尚。吃許多辛苦作么。雪峰普請畬田次。見一蛇以杖挑起。召眾曰。看看。以刀芟為兩段。師以杖拋于背後。更不顧視。眾愕然。峰曰。俊哉。侍雪峰遊山次。峰指面前地曰。這一片地。好造個無縫塔。師曰。高多少。峰
乃顧視上下。師曰。人天福報即不無。和尚若是靈山授記。未夢見在。峰曰。你又作么生。師曰。七尺八尺。雪峰曰。世界闊一尺。古鏡闊一尺。世界闊一丈。古鏡闊一丈。師指火爐曰。火爐闊多少。峰曰。如古鏡闊。師曰。老和尚腳跟未點地在。師初住普應院。遷止玄沙。天下叢林皆望風而賓之。閩帥王公待以師禮。學徒餘八百。室戶不閉。上堂。良久曰。我為汝得徹困。也還會么。僧問。寂寂無言時如何。師曰。寐語作么。曰本分事。請師道。師曰。瞌睡作么。曰學人即瞌睡。和尚如何。師曰。爭得恁么不識痛癢。又曰。可惜。如許大師僧。千道萬里行腳。到這裡。不消個瞌睡寐語。便屈卻去。問如何是學人自己。師曰。用自己作么。問從上宗乘如何理論。師曰。少人聽。曰請和尚直道。師曰。患聾作么。又曰。仁者如今事不獲已。教我抑下如是威光。苦口相勸。百千方便如此如彼。共汝相知聞。盡成顛倒知見。將此咽㗋唇吻。祇成得個野狐精業。謾汝我還肯么。祇如有過無過。唯我自知。汝爭得會。若是恁么人出頭來。甘伏呵責。夫為人師匠。大不易。須是善知識始得。知我如今恁么方便助汝。猶尚不能構得。可中純舉宗乘。是汝向甚麼處安措。還會么。四十九年是方便。祇如靈山會上。有百萬眾。唯有迦葉一
【現代漢語翻譯】 現代漢語譯本 於是他環顧四周。雪峰禪師說：『人天福報並非沒有，但和尚您若是靈山授記，恐怕還沒夢到吧？』玄沙師備禪師問：『那你又怎麼樣呢？』雪峰禪師說：『七尺八尺。』玄沙師備禪師說：『世界寬一尺，古鏡寬一尺；世界寬一丈，古鏡寬一丈。』玄沙師備禪師指著火爐說：『火爐有多寬？』雪峰禪師說：『像古鏡那麼寬。』玄沙師備禪師說：『老和尚您的腳跟還沒站穩啊。』 玄沙師備禪師最初住在普應院，後來遷到玄沙。天下的叢林都望風歸附，閩地的長官王公以對待老師的禮節對待他。學徒有八百多人，房門都不用關閉。上堂說法時，玄沙師備禪師沉默良久，然後說：『我爲了你們已經徹底疲憊了，你們能明白嗎？』 有僧人問：『寂靜無言的時候怎麼樣？』玄沙師備禪師說：『說什麼夢話呢？』僧人說：『這是本分事，請和尚開示。』玄沙師備禪師說：『打什麼瞌睡呢？』僧人說：『學人我正在打瞌睡，和尚您怎麼樣呢？』玄沙師備禪師說：『怎麼會這麼不知痛癢！』 玄沙師備禪師又說：『可惜啊，這麼多大師級的僧人，千里迢迢地四處參學，來到這裡，卻因為一個瞌睡、一句夢話，就屈服退卻了。』有人問：『什麼是學人自己的本來面目？』玄沙師備禪師說：『要自己的本來面目做什麼？』有人問：『從上以來的宗乘如何理論？』玄沙師備禪師說：『很少有人聽得懂。』那人說：『請和尚直截了當地說。』玄沙師備禪師說：『你耳朵聾了嗎？』 玄沙師備禪師又說：『各位仁者，如今事已至此，我不得不壓抑自己的威光，苦口婆心地勸說你們，用各種各樣的方便法門，如此這般地與你們相知相聞，結果都變成了顛倒的知見。將這些咽喉唇舌，只成就了野狐精的業報。欺騙你們，我難道會願意嗎？只有有過無過，我自己知道。你們怎麼會明白呢？如果真有這樣的人站出來，甘願接受呵責。作為別人的師父，實在不容易。必須是善知識才行。知道我現在這樣方便地幫助你們，尚且不能領會，如果完全按照宗乘來說，你們又將如何安頓呢？明白嗎？四十九年說法都是方便，就像靈山會上，有百萬大眾，只有迦葉（Mahākāśyapa）一人……』
【English Translation】 English version Then he looked around. The Master (Xuefeng, 雪峰) said, 'The blessings of humans and devas (gods) are not absent, but if the Abbot (referring to Xuansha Shibei, 玄沙師備) has received a prediction of enlightenment at Vulture Peak (Grdhrakuta, 靈山), I haven't dreamt of it yet.' Feng (Xuefeng) said, 'What about you?' The Master (Xuansha) said, 'Seven or eight feet.' Feng (Xuefeng) said, 'If the world is one foot wide, the ancient mirror is one foot wide; if the world is one zhang (丈, approx. 3.3 meters) wide, the ancient mirror is one zhang wide.' The Master (Xuansha) pointed to the stove and said, 'How wide is the stove?' Feng (Xuefeng) said, 'As wide as the ancient mirror.' The Master (Xuansha) said, 'Old Abbot, your feet haven't touched the ground yet.' The Master (Xuansha) first resided at Puying Monastery (普應院), then moved to Xuansha. All the monasteries under heaven looked up to him and came to him. The governor of Min (閩), Prince Wang (王公), treated him with the respect due to a teacher. He had more than eight hundred disciples, and the doors of his room were never closed. In the Dharma hall, after a long silence, the Master (Xuansha) said, 'I am utterly exhausted for your sake. Do you understand?' A monk asked, 'What about when there is silence and no words?' The Master (Xuansha) said, 'What are you talking in your sleep?' The monk said, 'This is a fundamental matter; please, Master, explain.' The Master (Xuansha) said, 'What are you dozing off for?' The monk said, 'I, the student, am dozing off. What about you, Master?' The Master (Xuansha) said, 'How can you be so insensitive?' The Master (Xuansha) also said, 'It's a pity. So many great monks travel thousands of miles, only to give in and retreat because of a nap or a word spoken in sleep.' Someone asked, 'What is the student's own self?' The Master (Xuansha) said, 'What do you need your own self for?' Someone asked, 'How should the teachings of the ancestral school (Zongcheng, 宗乘) be discussed?' The Master (Xuansha) said, 'Few people understand.' The person said, 'Please, Master, speak directly.' The Master (Xuansha) said, 'Are you deaf?' The Master (Xuansha) also said, 'Benevolent ones, now that things have come to this, I must suppress my own majestic light and earnestly advise you, using all sorts of expedient means, in this way and that way, to get you to know and hear, but it all turns into inverted views. Using these throats and lips, you only create the karma of a fox spirit. Would I be willing to deceive you? Only I know whether there is fault or no fault. How could you understand? If someone like that were to come forward, they would willingly accept criticism. It is not easy to be a teacher of others. One must be a good advisor (Kalyāṇa-mitta, 善知識). Knowing that I am now helping you in this expedient way, you still cannot grasp it. If I were to speak purely according to the ancestral school, where would you place yourselves? Do you understand? Forty-nine years of teaching were expedient means, just like at the assembly on Vulture Peak, there were a million people, but only Mahākāśyapa (迦葉) …』
人親聞。余盡不聞。汝道。迦葉親聞底事。作么生。不可道如來無說說。迦葉不聞聞。便得當去。不可是汝修因成果福智莊嚴底事。知么。且如道吾有正法眼藏。付囑大迦葉。我道。猶如話月。曹溪豎拂子。還如指月。所以道。大唐國內。宗乘中事。未曾見有一人舉唱。設有人舉唱。盡大地人失卻性命。如無孔鐵錘相似。一時亡鋒結舌去。汝諸人。賴遇我不惜身命。共汝顛倒知見。隨汝狂意。方有伸問處。我若不共汝恁么知聞去。汝向甚麼處得見我。會么。大難。努力珍重。師有偈曰。萬里神光頂后相。沒頂之時何處望。事已成意亦休。此個來蹤觸處周。智者撩著便提取。莫待須臾失卻頭。又曰。玄沙游逕別。時人切須知。三冬陽氣盛。六月降霜時。有語非關舌。無言切要詞。會我最後句。出世少人知。問四威儀外如何奉王。師曰。汝是王法罪人。爭會問事。問古人拈槌豎拂。還當宗乘也無。師曰。不當。曰古人意作么生。師舉拂子。僧曰。宗乘中事如何。師曰。待汝悟始得。問如何是金剛力士。師吹一吹。閩王送師上船。師扣船召曰。大王爭能出得這裡去。王曰。在里許得多少時也。(歸宗柔別云。不因和尚。不得到這裡)師問文桶頭。下山幾時歸。曰三五日。師曰。歸時有無底桶子。將一擔歸。文無對。(歸宗柔
代云。和尚用作甚麼)師垂語曰。諸方老宿盡道接物利生。祇如三種病人。汝作么生接。患盲者。拈槌豎拂。他又不見。患聾者。語言三昧。他又不聞。患啞者。教伊說又說不得。若接不得。佛法無靈驗。時有僧出曰。三種病人還許學人商量否。師曰。許汝作么生商量。其僧珍重出。師曰。不是不是。羅漢曰。桂琛現有眼耳口。和尚作么生接。師曰。慚愧。便歸方丈。中塔曰。三種病人即今在甚麼處。又一僧曰。非唯謾他。兼亦自謾。(法眼云。我當時見羅漢舉此僧語。我便會三種病人。云居錫云。祇如此僧會不會。若道會。玄沙又道不是。若道不會。法眼為甚麼道。我因此僧語。便會三種病人。上座無事。上來商量。大家要知)有僧請益雲門。門曰。汝禮拜著。僧禮拜起。門以拄杖挃之。僧退後。門曰。汝不是患盲么。復喚近前來。僧近前。門曰。汝不是患聾么。門曰。會么。曰不會。門曰。汝不是患啞么。僧於是有省。長慶來。師問。除卻藥忌作么生道。慶曰。放憨作么。師曰。雪峰山橡子。拾食來這裡。雀兒放糞。師因僧禮拜。師曰。因我得禮汝。普請斫柴次。見一虎。天龍曰。和尚虎。師曰。是汝虎。歸院后。天龍問。適來見虎云。是汝。未審尊意如何。師曰。娑婆世界。有四種極重事。若人透得。不妨出得
【現代漢語翻譯】 現代漢語譯本： 僧人代為提問：『和尚您用什麼方法來接引他們呢？』 法眼禪師開示說：『各處的老修行都說接引眾生，利益大眾。就說這三種病人，你打算怎麼接引？對於患有眼盲的人，你舉起木槌或者拂塵，他還是看不見；對於患有耳聾的人，你用語言三昧來開導，他還是聽不見；對於患有口啞的人，教他說也說不出來。如果接引不了他們，佛法就沒有靈驗了。』 當時有個僧人站出來說：『這三種病人，還允許學人來商量一下嗎？』 法眼禪師說：『允許，你打算怎麼商量？』 那僧人行了個珍重禮就出去了。 法眼禪師說：『不是，不是。』 羅漢問道：『桂琛（人名）現在有眼有耳有口，和尚您打算怎麼接引他？』 法眼禪師說：『慚愧。』便回到方丈室。 中塔（地名）說：『這三種病人現在在哪裡呢？』 又一個僧人說：『這不只是欺騙別人，也是在欺騙自己。』 （法眼禪師說：『我當時聽羅漢舉出這個僧人的話，我便領會了三種病人的含義。』云居錫（人名）說：『只是這個僧人到底會不會呢？如果說他會，玄沙（人名）又說不是；如果說他不會，法眼禪師為什麼說，我因此僧人的話，便領會了三種病人的含義？各位沒什麼事，上來商量商量，大家都想知道。』） 有個僧人向雲門禪師請教，雲門禪師說：『你先禮拜。』 僧人禮拜後起身，雲門禪師用拄杖敲打他。僧人退後。 雲門禪師說：『你不是眼盲嗎？』又叫他走近前來。僧人走近前來。 雲門禪師說：『你不是耳聾嗎？』雲門禪師問：『明白了嗎？』僧人說：『不明白。』 雲門禪師說：『你不是口啞嗎？』 那僧人因此有所領悟。 長慶（地名）來拜訪，法眼禪師問：『除去藥忌，該怎麼說？』 長慶回答：『裝傻作什麼？』 法眼禪師說：『雪峰山（地名）的橡子，被你撿來這裡吃，小鳥在你頭上拉屎。』 法眼禪師因為僧人禮拜，便說：『因為我才能讓你禮拜。』 一次大家普請砍柴，看見一隻老虎。天龍（人名）說：『和尚，是老虎！』 法眼禪師說：『是你的老虎。』 回到寺院后，天龍問：『剛才看見老虎時，您說是我的，不知道是什麼意思？』 法眼禪師說：『娑婆世界（Saha World，指我們所居住的這個充滿煩惱和痛苦的世界）有四種極重的事，如果有人能看透，不妨可以出離。』
【English Translation】 English version: A monk asked on behalf of others: 'What methods does the Abbot use to guide them?' Master Fayan instructed: 'All the old practitioners everywhere say they are receiving beings and benefiting the masses. Take these three types of sick people, how do you intend to receive them? For those who are blind, even if you raise a mallet or whisk, they still cannot see; for those who are deaf, even if you use the Samadhi of language to enlighten them, they still cannot hear; for those who are mute, even if you teach them to speak, they cannot speak. If you cannot receive them, the Buddha Dharma has no efficacy.' At that time, a monk stood up and said: 'Are students allowed to discuss these three types of sick people?' Master Fayan said: 'Allowed, how do you intend to discuss them?' That monk made a respectful gesture and left. Master Fayan said: 'No, no.' Lohan (Arhat, one who has attained Nirvana) asked: 'Guichen (person's name) now has eyes, ears, and a mouth, how does the Abbot intend to receive him?' Master Fayan said: 'I am ashamed.' Then he returned to his abbot's room. Zhongta (place name) said: 'Where are these three types of sick people now?' Another monk said: 'This is not only deceiving others, but also deceiving oneself.' (Master Fayan said: 'At that time, when I heard Lohan mention this monk's words, I understood the meaning of the three types of sick people.' Yunju Xi (person's name) said: 'But does this monk really understand? If you say he does, Xuansha (person's name) says no; if you say he doesn't, why did Master Fayan say that he understood the meaning of the three types of sick people because of this monk's words? Everyone, if you have nothing to do, come up and discuss, everyone wants to know.') A monk asked Yunmen (Zen master's name) for instruction. Yunmen said: 'First, bow.' After the monk bowed and stood up, Yunmen struck him with his staff. The monk stepped back. Yunmen said: 'Aren't you blind?' Then he called him to come closer. The monk came closer. Yunmen said: 'Aren't you deaf?' Yunmen asked: 'Do you understand?' The monk said: 'I don't understand.' Yunmen said: 'Aren't you mute?' The monk then had some understanding. Changqing (place name) came to visit, and Master Fayan asked: 'Apart from medicinal taboos, how should it be said?' Changqing replied: 'What are you pretending to be foolish for?' Master Fayan said: 'The acorns of Xuefeng Mountain (place name), you picked them up and ate them here, and the birds are defecating on your head.' Because the monk bowed, Master Fayan said: 'It is because of me that you are able to bow.' Once, everyone was collectively chopping firewood and saw a tiger. Tianlong (person's name) said: 'Abbot, it's a tiger!' Master Fayan said: 'It's your tiger.' After returning to the monastery, Tianlong asked: 'When we saw the tiger just now, you said it was mine, I wonder what you meant?' Master Fayan said: 'In the Saha World (Saha World, refers to the world we live in, full of troubles and suffering), there are four extremely heavy matters. If someone can see through them, they may be able to escape.'
陰界。(東禪齊云。上座古人見了道。我身心如大地虛空。如今人還透得么)師問長生。維摩觀佛。前際不來。后際不去。今則無住。汝作么生觀。生曰。放皎然過。有個道處。師曰。放汝過。作么生道。生良久。師曰。教阿誰委悉。生曰。徒勞側耳。師曰。情知汝向鬼窟里作活計。(崇壽稠別長生云。喚甚麼作如來)問古人皆以瞬視接人。未審和尚以何接人。師曰。我不以瞬視接人。曰學人為甚道不得。師曰。逼塞汝口。爭解道得。(法眼云。古人恁么道。甚奇特。且問上座。口是甚麼)問凡有言句。盡落裷䙡。不落裷䙡。請和尚商量。師曰。拗折秤衡來。與汝商量。問。承古有言。舉足下足無非道場。如何是道場。師曰。沒卻你。曰為甚麼得恁么難見。師曰。祇為太近。(法眼曰。也無可得近。直下是上座)師在雪峰時。光侍者謂師曰。師叔若學得禪。某甲打鐵船下海去。師住后問光曰。打得鐵船也未。光無對。(法眼代云。和尚終不恁么。法燈代云。請和尚下船。玄覺代云。貪兒思舊債)師一日遣僧。送書上雪峰。峰開緘見白紙三幅。問僧會么。曰不會。峰曰。不見道。君子千里同風。僧回舉似。師曰。山頭老漢蹉過也不知。曰和尚如何。師曰。孟春猶寒。也不解道。師問鏡清。教中道。不見一法為大過患。且
【現代漢語翻譯】 陰界（Yin Jie，指陰間）。（東禪齊云（Dongchan Qiyun）上座說，古人見了道，『我身心如大地虛空』。如今人還透得么？）師問長生（Changsheng）：『維摩（Vima）觀佛，前際不來，后際不去，今則無住。汝作么生觀？』生曰：『放皎然（Jiaoran）過，有個道處。』師曰：『放汝過，作么生道？』生良久。師曰：『教阿誰委悉？』生曰：『徒勞側耳。』師曰：『情知汝向鬼窟里作活計。』（崇壽稠（Chongshou Chou）別長生云：『喚甚麼作如來？』） 問：『古人皆以瞬視接人，未審和尚以何接人？』師曰：『我不以瞬視接人。』曰：『學人為甚道不得？』師曰：『逼塞汝口，爭解道得。』（法眼（Fayan）云：『古人恁么道，甚奇特。且問上座，口是甚麼？』） 問：『凡有言句，盡落裷䙡（指落入窠臼）。不落裷䙡，請和尚商量。』師曰：『拗折秤衡來，與汝商量。』問：『承古有言，舉足下足無非道場。如何是道場？』師曰：『沒卻你。』曰：『為甚麼得恁么難見？』師曰：『祇為太近。』（法眼曰：『也無可得近，直下是上座。』） 師在雪峰（Xuefeng）時，光（Guang）侍者謂師曰：『師叔若學得禪，某甲打鐵船下海去。』師住后問光曰：『打得鐵船也未？』光無對。（法眼代云：『和尚終不恁么。』法燈（Fadeng）代云：『請和尚下船。』玄覺（Xuanjue）代云：『貪兒思舊債。』） 師一日遣僧，送書上雪峰。峰開緘見白紙三幅，問僧：『會么？』曰：『不會。』峰曰：『不見道，君子千里同風。』僧回舉似。師曰：『山頭老漢蹉過也不知。』曰：『和尚如何？』師曰：『孟春猶寒，也不解道。』師問鏡清（Jingqing）：『教中道，不見一法為大過患，且』
【English Translation】 Yin Jie (陰界, the underworld). (Dongchan Qiyun (東禪齊云), a senior monk, said, 'The ancients, upon seeing the Dao (道, the Way), said, 'My body and mind are like the great earth and empty space.' Do people today still understand this?') The master asked Changsheng (長生): 'Vima (維摩) contemplates the Buddha, the past does not come, the future does not go, and the present has no dwelling. How do you contemplate this?' Changsheng said, 'Let Jiaoran (皎然) pass; there is a place of the Dao.' The master said, 'I let you pass; how do you speak of it?' Changsheng remained silent for a long time. The master said, 'Who should I teach to know this in detail?' Changsheng said, 'It's futile to strain your ears.' The master said, 'I know you are making a living in a ghost cave.' (Chongshou Chou (崇壽稠) said to Changsheng, 'What do you call Tathagata (如來)?') Asked: 'The ancients all received people with a blink of the eye. I wonder, how does the master receive people?' The master said, 'I do not receive people with a blink of the eye.' Said: 'Why can't the student speak of it?' The master said, 'It obstructs your mouth; how can you speak of it?' (Fayan (法眼) said, 'The ancients spoke like that; how peculiar. But let me ask the senior monk, what is the mouth?') Asked: 'All words and phrases fall into ruts (裷䙡, fall into clichés). If they don't fall into ruts, please discuss it with the master.' The master said, 'Break the scales and balances, and I will discuss it with you.' Asked: 'It is said of old, every step taken is nothing but a Bodhimanda (道場, place of enlightenment). What is a Bodhimanda?' The master said, 'It eliminates you.' Said: 'Why is it so difficult to see?' The master said, 'Only because it is too close.' (Fayan said, 'There is nothing to get close to; it is directly the senior monk.') When the master was at Xuefeng (雪峰), the attendant Guang (光) said to the master, 'If my uncle learns Chan (禪, Zen), I will build an iron boat and go to sea.' After the master resided there, he asked Guang, 'Have you built the iron boat yet?' Guang had no reply. (Fayan said on his behalf, 'The master would never do that.' Fadeng (法燈) said on his behalf, 'Please, master, get on the boat.' Xuanjue (玄覺) said on his behalf, 'A greedy child thinks of old debts.') One day, the master sent a monk to deliver a letter to Xuefeng. Xuefeng opened the letter and saw three blank sheets of paper, and asked the monk, 'Do you understand?' Said: 'I don't understand.' Xuefeng said, 'Haven't you heard it said, 'Gentlemen share the same wind from a thousand miles away'?' The monk returned and reported this. The master said, 'The old man on the mountain missed it and doesn't even know it.' Said: 'What about the master?' The master said, 'It's still cold in early spring, and he doesn't even understand how to say it.' The master asked Jingqing (鏡清): 'The teachings say, 'Not seeing a single dharma (法, teaching) is a great fault, and'
道不見甚麼法。清指露柱曰。莫是不見這個法么。(同安顯別云。也知和尚不造次)師曰。浙中清水白米從汝吃。佛法未會在。問承和尚有言。盡十方世界是一顆明珠。學人如何得會。師曰。盡十方世界是一顆明珠。用會作么。僧便休。師來日卻問其僧。盡十方世界是一顆明珠。汝作么生會。曰盡十方世界是一顆明珠。用會作么。師曰。知汝向鬼窟里作活計。(玄覺云。一般恁么道。為甚麼。卻成鬼窟去)問如何是無縫塔。師曰。這一縫大小。韋監軍來謁。乃曰。曹山和尚甚奇怪。師曰。撫州取曹山幾里。韋指傍僧曰。上座曾到曹山否。曰曾到。韋曰。撫州取曹山幾里。曰百二十里。韋曰。恁么則上座不到曹山。韋卻起禮拜。師曰。監軍卻須禮此僧。此僧卻具慚愧。(云居錫云。甚麼處是此僧具慚愧。若檢得出。許上座有行腳眼)問如何是清凈法身。師曰。膿滴滴地。問如何是親切底事。師曰。我是謝三郎。西天有聲明三藏至。閩帥請師辨驗。師以鐵火箸。敲銅爐問。是甚麼聲。藏曰。銅鐵聲。(法眼別云。請大師為大王。法燈別云。聽和尚問)師曰。大王莫受外國人謾。藏無對。(法眼代云。大師久受大王供養。法燈代云。卻是和尚謾大王)師南遊莆田縣。排百戲迎接。來日師問小塘長老。昨日許多喧鬧向甚麼處去
【現代漢語翻譯】 現代漢語譯本 問：道體顯現時，能見到什麼法？ 清禪師指著露柱說：『莫非你沒見到這個法嗎？』（同安顯禪師評論說：『也知道和尚不會隨便說話。』） 師父說：『在浙中，清水白米足夠你吃，佛法卻未必能領會。』 問：聽和尚您說過，『盡十方世界是一顆明珠』，學人該如何領會？ 師父說：『盡十方世界是一顆明珠，用得著領會嗎？』 那僧人便不再說話。師父第二天卻問那個僧人：『盡十方世界是一顆明珠，你作何領會？』 僧人說：『盡十方世界是一顆明珠，用得著領會嗎？』 師父說：『我知道你向鬼窟里討生活。』（玄覺禪師評論說：『同樣這麼說，為什麼卻成了鬼窟呢？』） 問：什麼是無縫塔？ 師父說：『這一縫有多大？』 韋監軍來拜見，說道：『曹山（洞山良價的弟子）和尚很奇怪。』 師父說：『從撫州到曹山（位於江西宜黃）有多少路？』 韋監軍指著旁邊的僧人說：『這位上座曾到過曹山嗎？』 僧人說：『曾到過。』 韋監軍說：『從撫州到曹山有多少路？』 僧人說：『一百二十里。』 韋監軍說：『這麼說，上座沒到過曹山。』 韋監軍起身禮拜。師父說：『監軍應該禮拜這位僧人，這位僧人卻有慚愧之心。』（云居錫禪師評論說：『哪裡是這位僧人有慚愧之心的地方？如果能檢查出來，就允許上座你有行腳的眼力。』） 問：什麼是清凈法身？ 師父說：『膿滴滴地。』 問：什麼是親切的事？ 師父說：『我是謝三郎。』 西天有聲明三藏（精通聲明學的僧人）來到，閩帥請師父辨驗。 師父用鐵火箸敲擊銅爐問：『這是什麼聲音？』 三藏說：『銅鐵聲。』（法眼禪師評論說：『請大師為大王著想。』法燈禪師評論說：『聽和尚怎麼問。』） 師父說：『大王不要受外國人欺騙。』 三藏無言以對。（法眼禪師代答說：『大師長久受大王供養。』法燈禪師代答說：『卻是和尚欺騙大王。』） 師父南遊莆田縣，當地安排百戲迎接。第二天，師父問小塘長老：『昨天那些喧鬧都到哪裡去了？』
【English Translation】 English version Question: When the Tao manifests, what Dharma can be seen? Zen Master Qing pointed to a pillar and said, 'Could it be that you don't see this Dharma?' (Zen Master Tong'an Xian commented, 'Also knows that the monk doesn't speak carelessly.') The Master said, 'In Zhejiang, clear water and white rice are enough for you to eat, but you may not necessarily understand the Buddha-dharma.' Question: I have heard you say, 'The entire ten directions world is a single bright pearl.' How should a student understand this? The Master said, 'The entire ten directions world is a single bright pearl. What is the need to understand it?' The monk then fell silent. The next day, the Master asked the monk, 'The entire ten directions world is a single bright pearl. How do you understand it?' The monk said, 'The entire ten directions world is a single bright pearl. What is the need to understand it?' The Master said, 'I know you are making a living in a ghost cave.' (Zen Master Xuanjue commented, 'Saying the same thing, why does it become a ghost cave?') Question: What is a seamless pagoda? The Master said, 'How big is this seam?' Military Inspector Wei came to visit and said, 'Monk Caoshan (disciple of Dongshan Liangjie) is very strange.' The Master said, 'How far is it from Fuzhou to Caoshan (located in Yihuang, Jiangxi)?' Military Inspector Wei pointed to the monk beside him and said, 'Has this monk ever been to Caoshan?' The monk said, 'I have been there.' Military Inspector Wei said, 'How far is it from Fuzhou to Caoshan?' The monk said, 'One hundred and twenty li.' Military Inspector Wei said, 'In that case, the monk has not been to Caoshan.' Military Inspector Wei got up and bowed. The Master said, 'The Military Inspector should bow to this monk, but this monk has a sense of shame.' (Zen Master Yunju Xi commented, 'Where is the place where this monk has a sense of shame? If you can find it, I will allow you to have the eyes of a wandering monk.') Question: What is the pure Dharma body? The Master said, 'Pus dripping.' Question: What is the most intimate matter? The Master said, 'I am Xie Sanlang.' A Shastravadin Tripitaka (a monk proficient in Shastravidya) from the Western Regions arrived, and the Governor of Min requested the Master to verify him. The Master struck the bronze furnace with iron fire chopsticks and asked, 'What is this sound?' The Tripitaka said, 'The sound of copper and iron.' (Zen Master Fayan commented, 'Please, Master, think for the Great King.' Zen Master Fadeng commented, 'Listen to how the monk asks.') The Master said, 'Great King, do not be deceived by foreigners.' The Tripitaka was speechless. (Zen Master Fayan replied on his behalf, 'The Master has long received offerings from the Great King.' Zen Master Fadeng replied on his behalf, 'But it is the monk who is deceiving the Great King.') The Master traveled south to Putian County, where the locals arranged a hundred plays to welcome him. The next day, the Master asked Elder Xiaotang, 'Where have all the noises from yesterday gone?'
也。塘提起衲衣角。師曰。料掉沒交涉。(法眼別云。昨日有多少喧鬧。法燈別云。今日更好笑)問僧。乾闥婆城。汝作么生會。曰如夢如幻。(法眼別敲物示之)師與地藏在方丈說話。夜深。侍者閉卻門。師曰。門總閉了。汝作么生得出去。藏曰。喚甚麼作門。(法燈別云。和尚莫欲歇去)師以杖拄地。問長生曰。僧見俗見男見女見。汝作么生見。曰和尚還見皎然見處么。師曰。相識滿天下。問承和尚有言。聞性遍周沙界。雪峰打鼓。這裡為甚麼不聞。師曰。誰知不聞。問險惡道中以何法津樑。師曰。以眼為津樑。曰未得者如何。師曰。快救取好。師舉。志公云。每日拈香擇火。不知身是道場。乃曰每日拈香擇火。不知真個道場。(玄覺云。祇如此二尊宿語。還有親疏也無)師與韋監軍吃果子。韋問如何是日用而不知。師拈起果子曰。吃。韋吃果子了再問。師曰。祇這是日用而不知。普請搬柴。師曰。汝諸人盡承吾力。一僧曰。既承師力。何用普請。師叱之曰。不普請爭得柴歸。師問明真大師。善財參彌勒。彌勒指歸文殊。文殊指歸佛處。汝道。佛指歸甚麼處。曰不知。師曰。情知汝不知。(法眼別云。喚甚麼作佛)大普玄通到禮覲。師曰。你在彼住。莫誑惑人家男女。曰玄通祇是開個供養門。晚來朝去。爭敢作恁
【現代漢語翻譯】 現代漢語譯本： 也。他提起僧衣的衣角。法眼禪師說：『預料之外，毫無瓜葛。』（法眼禪師另有評語：『昨天有多少喧鬧。』法燈禪師另有評語：『今天更好笑。』）問僧人：『乾闥婆城（Gandharva-city，海市蜃樓），你如何理解？』僧人回答：『如夢如幻。』（法眼禪師另外敲擊物體來開示。）法眼禪師與地藏（Ksitigarbha）在方丈室說話。夜深了，侍者關上門。法眼禪師說：『門都關上了，你如何出去？』地藏（Ksitigarbha）說：『把什麼叫做門？』（法燈禪師另有評語：『和尚莫非想要休息了？』）法眼禪師用禪杖拄地，問長生：『僧人見、俗人見、男人見、女人見，你如何見？』長生回答：『和尚還見到皎然的見處嗎？』法眼禪師說：『相識滿天下。』問：『承和尚有言，聞性遍周沙界，雪峰打鼓，這裡為什麼聽不見？』法眼禪師說：『誰知道聽不見？』問：『在險惡的道路中，用什麼方法作為橋樑？』法眼禪師說：『用眼作為橋樑。』問：『未得解脫的人如何是好？』法眼禪師說：『趕快去救助他們。』法眼禪師舉例說：『志公（Zhi Gong）說，每日拈香擇火，不知身是道場。』於是說：『每日拈香擇火，不知真正的道場。』（玄覺（Xuan Jue）說：『僅僅如此二位尊宿的話，還有親疏之分嗎？』）法眼禪師與韋監軍吃果子。韋監軍問：『如何是日用而不知？』法眼禪師拿起果子說：『吃。』韋監軍吃完果子又問。法眼禪師說：『這就是日用而不知。』大眾一起搬柴。法眼禪師說：『你們這些人全都承受我的力量。』一個僧人說：『既然承受師父的力量，何必大眾一起搬柴？』法眼禪師呵斥他說：『不一起搬柴，怎麼能把柴搬回來？』法眼禪師問明真大師：『善財（Sudhana）參拜彌勒（Maitreya），彌勒（Maitreya）指引他去見文殊（Manjusri），文殊（Manjusri）指引他去見佛，你說，佛指引去什麼地方？』回答說：『不知道。』法眼禪師說：『早就知道你不知道。』（法眼禪師另有評語：『把什麼叫做佛？』）大普玄通（Da Pu Xuan Tong）前來禮拜。法眼禪師說：『你在那裡住，不要誑騙人家的男女。』回答說：『玄通（Xuan Tong）只是開個供養的門，早晚來去，怎敢做那種事？』
【English Translation】 English version: Also. He lifted the corner of his robe. The Master said, 'Unexpected, with no connection.' (Fayan (Dharma Eye) commented separately, 'How much noise there was yesterday.' Fadeng (Dharma Lamp) commented separately, 'Today is even more laughable.') A monk asked, 'Gandharva-city (Gandharva-city, mirage), how do you understand it?' The monk replied, 'Like a dream, like an illusion.' (Fayan (Dharma Eye) separately tapped an object to demonstrate.) Fayan (Dharma Eye) and Ksitigarbha (Ksitigarbha) were talking in the abbot's room. Late at night, the attendant closed the door. The Master said, 'The door is all closed, how do you get out?' Ksitigarbha (Ksitigarbha) said, 'What do you call a door?' (Fadeng (Dharma Lamp) commented separately, 'Is the Abbot perhaps wanting to rest?') The Master struck the ground with his staff and asked Changsheng, 'Monk sees, layman sees, man sees, woman sees, how do you see?' Changsheng replied, 'Does the Abbot still see Jiao Ran's (Jiao Ran) point of view?' The Master said, 'Acquaintances fill the world.' Asked, 'Reverend Monk said, the nature of hearing pervades all realms, Xuefeng (Xuefeng) beats the drum, why can't it be heard here?' The Master said, 'Who knows it can't be heard?' Asked, 'In the perilous path, what method is used as a bridge?' The Master said, 'Use the eye as a bridge.' Asked, 'What about those who have not attained liberation?' The Master said, 'Quickly go and help them.' The Master cited, 'Zhi Gong (Zhi Gong) said, daily picking incense and choosing fire, not knowing that the body is the Bodhimanda.' Then he said, 'Daily picking incense and choosing fire, not knowing the true Bodhimanda.' (Xuan Jue (Xuan Jue) said, 'Just these two venerable monks' words, are there still degrees of closeness and distance?') Fayan (Dharma Eye) and Military Inspector Wei were eating fruit. Military Inspector Wei asked, 'What is daily use without knowing?' The Master picked up the fruit and said, 'Eat.' Military Inspector Wei finished eating the fruit and asked again. The Master said, 'This is daily use without knowing.' Everyone was asked to carry firewood. The Master said, 'All of you are receiving my strength.' A monk said, 'Since we are receiving the Master's strength, why have everyone carry firewood?' The Master scolded him, saying, 'If we don't all carry firewood, how can we bring the firewood back?' The Master asked Great Master Mingzhen, 'Sudhana (Sudhana) visited Maitreya (Maitreya), Maitreya (Maitreya) directed him to see Manjusri (Manjusri), Manjusri (Manjusri) directed him to see the Buddha, you say, where does the Buddha direct him to?' He replied, 'I don't know.' The Master said, 'I knew you didn't know.' (Fayan (Dharma Eye) commented separately, 'What do you call Buddha?') Da Pu Xuan Tong (Da Pu Xuan Tong) came to pay respects. The Master said, 'You live there, don't deceive other people's men and women.' He replied, 'Xuan Tong (Xuan Tong) is just opening a door for offerings, coming and going morning and evening, how dare I do such a thing?'
么事。師曰。事難。曰真情是難。師曰。甚麼處是難處。曰為伊不肯承當。師便入方丈拄卻門。僧問學人乍入叢林。乞師指個入路。師曰。還聞偃溪水聲么。曰聞。師曰。從這裡入。泉守王公請師登樓。先語客司曰。待我引大師到樓前。便升卻梯。客司稟旨。公曰。請大師登樓。師視樓。複視其人。乃曰。佛法不是此道理。(法眼云。未舁梯時日幾度登樓)師與泉守在室中說話。有一沙彌。揭簾入見。卻退步而出。師曰。那沙彌好與二十拄杖。守曰。恁么即某甲罪過。(同安顯別云。祖師來也)師曰。佛法不是恁么。(鏡清云。不為打水。有僧問。不為打水意作么生。清云。青山碾為塵。敢保沒閑人)梁開平戊辰。示寂。閩帥為之樹塔。
福州長慶慧棱禪師
杭州鹽官人也。姓孫氏。稟性淳澹。年十三。于蘇州通玄寺出家。登戒。歷參禪苑。后參靈云。問。如何是佛法大意。云曰。驢事未去馬事到來。師如是往來雪峰玄沙。二十年間。坐破七個蒲團。不明此事。一日捲簾。忽然大悟。乃有頌曰。也大差也大差。捲起簾來見天下。有人問。我解何宗拈起拂子劈口打。峰舉謂玄沙曰。此子徹去也。沙曰未可。此是意識著述。更須勘過始得。至晚眾僧上來問訊。峰謂師曰。備頭陀未肯汝在。汝實有正悟。對眾舉
【現代漢語翻譯】 現代漢語譯本 僧：什麼是『事』？ 法眼禪師：事情很難。 僧：真正的『情』很難（理解）。 法眼禪師：難在什麼地方？ 僧：難在他不肯承擔。 法眼禪師於是回到方丈室，關上了門。 有僧人問：學人剛入叢林，請禪師指一條入門的路。 法眼禪師說：你聽到偃溪的水聲了嗎？ 僧人：聽到了。 法眼禪師：從這裡入。 泉州太守王公邀請法眼禪師登樓，先對主管人員說：『等我引導大師到樓前，就把梯子撤掉。』 主管人員稟告了太守的旨意，太守說：『請大師登樓。』 法眼禪師看了看樓，又看了看那個人，於是說：『佛法不是這個道理。』（法眼宗的另一位禪師云：『未撤掉梯子時，已經多少次登樓了？』） 法眼禪師與泉州太守在房間里說話，有一個沙彌掀開簾子進來拜見，卻又退步而出。 法眼禪師說：『那個沙彌應該打二十拄杖。』 太守說：『這樣說來，那就是我的罪過了。』（同安顯禪師另有見解，說：『祖師來了！』） 法眼禪師說：『佛法不是這樣的。』（鏡清禪師說：『不是爲了打水。』有僧人問：『不爲了打水，那意圖是什麼？』鏡清禪師說：『青山碾為塵，敢保沒有閑人。』） 梁開平戊辰年，法眼禪師圓寂，閩地的統治者為他建塔。
福州長慶慧棱禪師
是杭州鹽官人，姓孫。天性淳樸淡泊。十三歲時，在蘇州通玄寺出家。受具足戒后，歷游各處禪寺。後來參訪靈云禪師，問：『如何是佛法的大意？』靈云禪師說：『驢的事情還沒了，馬的事情又來了。』慧棱禪師這樣往來於雪峰、玄沙禪師處，二十年間，坐破了七個蒲團，仍然不明白這件事。一天，捲起簾子，忽然大悟，於是作偈說：『也大差，也大差，捲起簾來見天下。有人問我解何宗，拈起拂子劈口打。』雪峰禪師舉這件事告訴玄沙禪師，說：『這個弟子徹悟了。』玄沙禪師說：『還不能肯定，這是意識的著述，還要勘驗過才行。』到了晚上，眾僧上來問訊，雪峰禪師對慧棱禪師說：『備頭陀還不認可你，你確實有真正的領悟，當著大家說出來。』
【English Translation】 English version Monk: What is 'matter'? Fayan said: Matters are difficult. Monk: True 'feeling' is difficult (to understand). Fayan said: Where is the difficulty? Monk: The difficulty lies in him not being willing to take responsibility. Fayan then returned to his abbot's room and closed the door. A monk asked: A newcomer has just entered the monastery; please, Master, point out a path for entry. Fayan said: Do you hear the sound of the water in Yanxi? Monk: I hear it. Fayan said: Enter from here. The Prefect of Quanzhou, Lord Wang, invited Fayan to ascend the tower, first telling the clerk: 'Wait for me to guide the Master to the front of the tower, then remove the ladder.' The clerk reported the Prefect's order, and the Prefect said: 'Please, Master, ascend the tower.' Fayan looked at the tower, then looked at the person, and then said: 'The Buddha-dharma is not this principle.' (Another Chan master of the Fayan school said: 'Before the ladder was removed, how many times had he ascended the tower?') Fayan was talking with the Prefect of Quanzhou in the room, and a Shami (novice monk) lifted the curtain and came in to pay respects, but then retreated. Fayan said: 'That Shami should be given twenty blows with a staff.' The Prefect said: 'In that case, it is my fault.' (Xian of Tongan had a different view, saying: 'The Patriarch has arrived!') Fayan said: 'The Buddha-dharma is not like this.' (Jingqing said: 'Not for fetching water.' A monk asked: 'Not for fetching water, what is the intention?' Jingqing said: 'Grind the green mountains into dust, and I dare to guarantee there are no idle people.') In the year Wuchen of the Kaiping era of the Liang Dynasty, Fayan passed away, and the ruler of Min built a pagoda for him.
Chan Master Huileng of Changqing in Fuzhou
Was a native of Yanguan in Hangzhou, surnamed Sun. He was pure and simple by nature. At the age of thirteen, he left home at Tongxuan Temple in Suzhou. After receiving the full precepts, he traveled to various Chan monasteries. Later, he visited Chan Master Lingyun and asked: 'What is the great meaning of the Buddha-dharma?' Lingyun said: 'The donkey's business has not yet gone, and the horse's business has arrived.' Huileng traveled back and forth between Xuefeng and Xuansha for twenty years, wearing out seven meditation cushions, and still did not understand this matter. One day, while rolling up the curtain, he suddenly had a great enlightenment, and then composed a verse saying: 'Also a great difference, also a great difference, rolling up the curtain to see the world. If someone asks me what sect I understand, I will pick up the whisk and strike their mouth.' Xuefeng told Xuansha about this, saying: 'This disciple has thoroughly awakened.' Xuansha said: 'It cannot be confirmed yet; this is a description of consciousness and must be examined.' In the evening, when the monks came to pay their respects, Xuefeng said to Huileng: 'Head Monk Bei still does not approve of you; you truly have genuine understanding, speak it out in front of everyone.'
來。師又有頌曰。萬象之中獨露身。唯人自肯乃方親。昔時謬向途中覓。今日看來火里冰。峰乃顧沙曰。不可更是意識著述。師問峰曰。從上諸聖傳受一路。請師垂示。峰良久。師設禮而退。峰乃微笑。師入方丈參。峰曰。是甚麼。師曰。今日天晴好普請。自此酬問。未嘗爽于玄旨。師在西院。問詵上座曰。這裡有象骨山。汝曾到么。曰不曾到。師曰。為甚麼不到。曰自有本分事在。師曰。作么生是上座本分事。詵乃提起衲衣角。師曰。為當祇這個。別更有。曰上座見個甚麼。師曰。何得龍頭蛇尾保福辭歸雪峰。謂師曰。山頭和尚。或問上座信。作么生祇對。師曰。不避腥膻亦有少許。曰通道甚麼。師曰。教我分付阿誰。曰從展雖有此語。未必有恁么事。師曰。若然者前程全自阇黎。師與保福遊山。福問。古人道。妙峰山頂。莫祇這個便是也無。師曰。是即是。可惜許。(僧問鼓山。祇如長慶恁么道。意作么生。山云。孫公若無此語。可謂髑髏遍野)師來往雪峰二十九載。天祐三年。泉州刺史王延彬請住招慶。開堂日。公朝服趨隅曰。請師說法。師曰。還聞么。公設拜。師曰。雖然如此。恐有人不肯。僧問。如何是正法眼。師曰。有愿不撒沙。一日王太傅入院。見方丈門閉。問演侍者曰。有人敢道太師在否。演曰。有
【現代漢語翻譯】 現代漢語譯本 來。師又有頌曰：『萬象之中獨露身，唯人自肯乃方親。昔時謬向途中覓，今日看來火里冰。』（師父又作了一首偈頌說：『在萬象之中，唯有自性獨自顯露，只有自己肯定才能真正親近。過去錯誤地在途中尋覓，今天看來就像在火中取冰一樣不可能。』） 峰乃顧沙曰：『不可更是意識著述。』（雪峯迴頭對沙彌說：『不可以再用意識去寫作。』）師問峰曰：『從上諸聖傳受一路，請師垂示。』（師父問雪峰：『從古以來諸位聖賢傳授的道路，請您開示。』）峰良久。（雪峰沉默了很久。）師設禮而退。（師父行禮後退下。）峰乃微笑。（雪峰於是微笑。）師入方丈參。（師父進入方丈室參拜。）峰曰：『是甚麼？』（雪峰說：『這是什麼？』）師曰：『今日天晴好普請。』（師父說：『今天天氣晴朗，適合普請（指集體勞作）。』）自此酬問，未嘗爽于玄旨。（從此師父和雪峰之間的問答，沒有不符合玄妙的宗旨。） 師在西院，問詵上座曰：『這裡有象骨山（地名），汝曾到么？』（師父在西院，問詵上座說：『這裡有象骨山，你曾經去過嗎？』）曰：『不曾到。』（詵回答說：『不曾去過。』）師曰：『為甚麼不到？』（師父說：『為什麼不去？』）曰：『自有本分事在。』（詵回答說：『自有本分事在。』）師曰：『作么生是上座本分事？』（師父說：『怎樣是上座的本分事？』）詵乃提起衲衣角。（詵於是提起袈裟的衣角。）師曰：『為當祇這個，別更有？』（師父說：『是僅僅這個，還是另有其他？』）曰：『上座見個甚麼？』（詵反問道：『上座您見到什麼？』）師曰：『何得龍頭蛇尾？』（師父說：『怎麼能虎頭蛇尾呢？』） 保福辭歸雪峰，謂師曰：『山頭和尚，或問上座信，作么生祇對？』（保福告辭返回雪峰，對師父說：『山裡的和尚，如果問上座相信什麼，您怎麼回答？』）師曰：『不避腥膻亦有少許。』（師父說：『不避腥膻，也有少許。』）曰：『通道甚麼？』（保福問：『相信什麼？』）師曰：『教我分付阿誰？』（師父說：『教我交給誰？』）曰：『從展雖有此語，未必有恁么事。』（保福說：『從展雖然有這句話，未必有這樣的事。』）師曰：『若然者前程全自阇黎。』（師父說：『如果這樣，那麼前程全靠您自己了。』） 師與保福遊山，福問：『古人道，妙峰山頂，莫祇這個便是也無？』（師父和保福一起遊山，保福問：『古人說，妙峰山頂，莫非就是這個嗎？』）師曰：『是即是，可惜許。』（師父說：『是就是，可惜了。』）（僧問鼓山：『祇如長慶恁么道，意作么生？』（有僧人問鼓山：『就像長慶那樣說，是什麼意思？』）山云：『孫公若無此語，可謂髑髏遍野。』）（鼓山說：『孫公如果沒有這句話，可以說是髑髏遍野。』） 師來往雪峰二十九載。（師父在雪峰來往了二十九年。）天祐三年，泉州刺史王延彬請住招慶。（天祐三年，泉州刺史王延彬請師父住持招慶寺。）開堂日，公朝服趨隅曰：『請師說法。』（開堂那天，王延彬穿著官服走到角落說：『請師父說法。』）師曰：『還聞么？』（師父說：『聽到了嗎？』）公設拜。（王延彬行禮。）師曰：『雖然如此，恐有人不肯。』（師父說：『雖然如此，恐怕有人不肯。』）僧問：『如何是正法眼？』（有僧人問：『如何是正法眼？』）師曰：『有愿不撒沙。』（師父說：『有愿不撒沙。』） 一日王太傅入院，見方丈門閉，問演侍者曰：『有人敢道太師在否？』（有一天王太傅來到寺院，看到方丈室的門關著，問演侍者說：『有人敢說太師在裡面嗎？』）演曰：『有。』（演回答說：『有。』）
【English Translation】 English version Then, the Master also composed a verse, saying: 'Amidst the myriad phenomena, the self alone is revealed; only when one acknowledges it oneself can one truly be close. In the past, I mistakenly sought it along the way; today, it seems like finding ice in fire.' Feng then looked at the novice and said, 'You must not further engage in conscious composition.' The Master asked Feng, 'The path transmitted by all the sages from above, please instruct me.' Feng remained silent for a long time. The Master bowed and withdrew. Feng then smiled. The Master entered the abbot's room to pay respects. Feng said, 'What is this?' The Master said, 'Today the weather is clear, a good day for communal labor.' From then on, their exchanges never deviated from the profound meaning. The Master, in the West Courtyard, asked the Venerable Shen, 'There is Elephant Bone Mountain (place name) here, have you ever been there?' He replied, 'I have not been there.' The Master said, 'Why have you not been there?' He replied, 'I have my own duties to attend to.' The Master said, 'What are the Venerable's duties?' Shen then raised the corner of his kasaya. The Master said, 'Is it just this, or is there something else?' He replied, 'What does the Venerable see?' The Master said, 'Why end like a snake after a dragon's head?' Bao Fu bid farewell to return to Xue Feng, saying to the Master, 'The monks on the mountain, if they ask what the Venerable believes, how should I answer?' The Master said, 'Not avoiding the tainted, there is also a little.' He asked, 'Believe in what?' The Master said, 'Who should I entrust it to?' He said, 'Although Cong Zhan has this saying, it may not be so.' The Master said, 'If that is so, then the future depends entirely on you, Venerable.' The Master and Bao Fu were touring the mountains, and Fu asked, 'The ancients said, 'The summit of Wonderful Peak Mountain, could it just be this?' The Master said, 'It is, but it's a pity.' (A monk asked Gu Shan, 'Like Chang Qing said, what is the meaning?' Gu Shan said, 'If Sun Gong had not said this, it could be said that skulls would be all over the fields.') The Master traveled back and forth to Xue Feng for twenty-nine years. In the third year of Tian You, Wang Yanbin, the prefect of Quanzhou, invited him to reside at Zhaoqing Temple. On the day of the opening ceremony, the Duke, in court attire, approached the corner and said, 'Please, Master, preach the Dharma.' The Master said, 'Do you hear it?' The Duke bowed. The Master said, 'Even so, I fear some may not agree.' A monk asked, 'What is the Eye of the True Dharma?' The Master said, 'Having the vow not to scatter sand.' One day, Grand Tutor Wang entered the monastery and, seeing the abbot's door closed, asked the attendant Yan, 'Does anyone dare say the Grand Master is inside?' Yan replied, 'Yes.'
人敢道。太師不在否。(法眼別云。大傅識太師)閩帥請居長慶。號超覺太師。上堂。良久曰。還有人相悉么。若不相悉。欺謾兄弟去也。祇今有甚麼事。莫有窒塞也無。復是誰家屋裡事。不肯擔荷。更待何時。若是利根參學。不到這裡。還會么。如今有一般行腳人。耳里總滿也。假饒收拾得底。還當得行腳事么。僧問。行腳事如何學。師曰。但知就人索取。曰如何是獨脫一路。師曰。何煩更問。問名言妙義。教有所詮。不涉三科。請師直道。師曰。珍重。師乃曰。明明歌詠。汝尚不會。忽被暗裡來底事。汝作么生。僧問。如何是暗來底事。師曰。喫茶去。(中塔代云。便請和尚相伴)問如何是不隔毫端底事。師曰。當不當。問如何得不疑不惑去。師乃展兩手。僧不進語。師曰。汝更問。我與汝道。僧再問。師露膊而坐。僧禮拜。師曰。汝作么生會。曰今日風起。師曰。恁么道未定人見解。汝于古今中。有甚麼節要齊得長慶。若舉得許汝作話主。其僧但立而已。師卻問。汝是甚處人。曰向北人。師曰。南北三千里外。學妄語作么。僧無對。上堂。良久曰。莫道今夜較些子。便下座。僧問。眾手淘金。誰是得者。師曰。有伎倆者得。曰學人還得也無。師曰。大遠在。上堂。撞著道伴交肩過。一生參學事畢。上堂。凈潔打
【現代漢語翻譯】 現代漢語譯本 有人敢說嗎？太師不在嗎？（法眼另說道：大傅認識太師。）閩帥請他住在長慶，號稱超覺太師。上堂時，沉默良久后說：『還有人瞭解實情嗎？如果不瞭解實情，那就是欺騙兄弟了。現在有什麼事？莫非有什麼阻塞嗎？這又是誰家裡的事，不肯承擔？還要等到什麼時候？如果是聰明的參學者，不到這裡，會明白嗎？現在有些雲遊僧，耳朵里總是滿滿的。即使收拾乾淨了，能勝任雲遊這件事嗎？』 僧人問：『雲遊這件事該如何學習？』 師父說：『只知道向人索取。』 僧人問：『如何是獨脫一路？』 師父說：『何必再問？』 僧人問：『名言妙義，教義有所詮釋，不涉及三科（五蘊、十二處、十八界），請師父直說。』 師父說：『珍重。』師父於是說：『明明歌詠，你尚且不會。如果被暗裡來的事擊中，你怎麼辦？』 僧人問：『如何是暗裡來的事？』 師父說：『喫茶去。』（中塔代為說道：『請和尚相伴。』） 僧人問：『如何是不隔毫端的事？』 師父說：『當不當？』 僧人問：『如何才能不疑不惑？』 師父於是展開雙手。僧人沒有說話。 師父說：『你再問，我告訴你。』僧人再次問。師父露出肩膀坐著。僧人禮拜。 師父說：『你如何理解？』 僧人說：『今天起風了。』 師父說：『這麼說，你的見解還不確定。你在古今之中，有什麼節要能與長慶相提並論？如果能舉出來，就允許你做話主。』那僧人只是站著。 師父反問：『你是哪裡人？』 僧人說：『向北人。』 師父說：『南北三千里之外，學妄語做什麼？』僧人無言以對。 上堂時，沉默良久后說：『不要說今晚好些。』便下座。僧人問：『眾人淘金，誰是得到的人？』 師父說：『有伎倆的人得到。』 僧人問：『學人還能得到嗎？』 師父說：『差得遠呢。』上堂時說：『撞著道伴交肩過，一生參學事畢。』上堂時說：『凈潔打』
【English Translation】 English version Dare anyone say? Is the Grand Preceptor not here? (Fayan said separately: The Grand Tutor recognizes the Grand Preceptor.) The Min commander invited him to reside at Changqing, with the title Chaojue Grand Preceptor. In the Dharma hall, after a long silence, he said, 'Is there anyone who understands the reality? If you don't understand the reality, you are deceiving your brothers. What is the matter now? Is there any obstruction? Whose family matter is this, that you are unwilling to bear? When are you going to wait? If you are a sharp-witted practitioner, would you understand without coming here? Now there are some wandering monks whose ears are always full. Even if you clean them up, can you handle the matter of wandering?' A monk asked, 'How should the matter of wandering be learned?' The Master said, 'Just know how to demand from others.' The monk asked, 'What is the single path of liberation (du tuo yi lu)?' The Master said, 'Why ask again?' The monk asked, 'Words and subtle meanings, teachings that explain something, not involving the Three Categories (san ke) [Skandhas (five aggregates), Ayatanas (twelve sense bases), and Dhatus (eighteen elements)], please Master, speak directly.' The Master said, 'Take care.' The Master then said, 'You still don't understand the clear singing. What will you do if you are struck by something coming from the dark?' The monk asked, 'What is the matter coming from the dark?' The Master said, 'Go drink tea.' (Zhongta said on behalf of him, 'Please accompany the monk.') The monk asked, 'What is the matter that is not separated by a hair's breadth?' The Master said, 'Is it appropriate or not?' The monk asked, 'How can one get rid of doubt and confusion?' The Master then spread out both hands. The monk did not speak. The Master said, 'Ask again, and I will tell you.' The monk asked again. The Master sat with his shoulder exposed. The monk bowed. The Master said, 'How do you understand?' The monk said, 'Today the wind is rising.' The Master said, 'Saying it that way, your understanding is not yet settled. Among the past and present, what essential point do you have that can be compared to Changqing? If you can bring it up, I will allow you to be the master of the discourse.' The monk just stood there. The Master asked in return, 'Where are you from?' The monk said, 'From the north.' The Master said, 'Three thousand miles outside of the north and south, what are you doing learning false speech?' The monk had no reply. In the Dharma hall, after a long silence, he said, 'Don't say that tonight is a little better.' Then he descended from the seat. A monk asked, 'When everyone is panning for gold, who is the one who gets it?' The Master said, 'The one with the skill gets it.' The monk asked, 'Can the learner still get it?' The Master said, 'It's far away.' In the Dharma hall, he said, 'Meeting a fellow practitioner shoulder to shoulder, the matter of studying for a lifetime is finished.' In the Dharma hall, he said, 'Cleanliness strikes'
疊了。也卻近前問我覓我。劈脊與你一棒。有一棒到你。你鬚生慚愧。無一棒到你。你又向甚麼處會。問羚羊掛角時如何。師曰。草里漢。曰掛角后如何。師曰。亂叫喚。曰畢竟如何。師曰。驢事未去馬事到來。問如是何合聖之言。師曰。大小長慶被汝一問。口似匾擔。曰何故如此。師曰。適來問甚麼。上堂。我若純舉唱宗乘。須閉卻法堂門。所以道。盡法無民。僧問。不怕無民。請師盡法。師曰。還委落處么。問如何是西來意。師曰。香嚴道底。一時坐卻。上堂。總似今日老胡有望。保福曰。總似今日老胡絕望。(玄覺云。恁么道。是相見語。不是相見語)安國𤦆和尚。得師號。師去作賀。國出接。師曰。師號來邪。曰來也。師曰。是甚麼號。曰明真。師乃展手。國曰。甚麼處去來。師曰。幾不問過。問僧。甚處來。曰鼓山來。師曰。鼓山有不跨石門底句。有人借問。汝作么生道。曰昨夜報慈宿。師曰。劈脊棒汝。又作么生。曰和尚若行此棒。不虛受人天供養。師曰。幾合放過。問古人有言。相逢不拈出。舉意便知有時如何。師曰。知有也未。(僧又問保福。福云。此是誰語。云丹霞語。福云。去莫妨我打睡)師入僧堂舉起疏頭曰。見即不見。還見么。眾無對。(法眼代云。縱受得到別處。亦不敢呈人)師到羅山。
【現代漢語翻譯】 現代漢語譯本 （你）堆疊（問題），又湊上來問我、找我。（我）劈頭就給你一棒。如果有一棒打到你，你必須感到慚愧。如果沒有一棒打到你，你又將如何領會？ 問：『羚羊掛角』（比喻詩文意境超脫，不落痕跡）時如何？ 師（指禪師）說：『草莽之徒。』 （僧人）說：『掛角后如何？』 師說：『胡亂叫喚。』 （僧人）說：『究竟如何？』 師說：『驢的事情還沒完，馬的事情又來了。』 問：『這樣如何符合聖人的言論？』 師說：『大小長慶（指兩位禪師）被你一問，嘴巴像扁擔一樣張不開。』 （僧人）說：『為什麼這樣？』 師說：『剛才問什麼？』 （禪師）上堂說法：『我如果純粹地宣揚宗乘（佛教宗旨），就必須關閉法堂的門。』所以說，『有法而沒有民眾。』 僧人問：『不怕沒有民眾，請禪師宣揚佛法。』 師說：『還知道落腳之處嗎？』 問：『如何是西來意（達摩祖師從西方來到中國的本意，指禪宗的根本宗旨）？』 師說：『香嚴（指香嚴智閑禪師）所說的。』 （眾僧）一時坐下。 （禪師）上堂說法：『總像今天這樣，老胡（指達摩祖師）還有希望。』 保福（指保福從展禪師）說：『總像今天這樣，老胡絕望了。』（玄覺（指永嘉玄覺禪師）說：『這樣說，是相見語，不是相見語。』） 安國𤦆（指安國𤦆和尚，人名）和尚，得到師號。禪師去祝賀。 安國𤦆出來迎接。 師說：『師號來了嗎？』 （安國𤦆）說：『來了。』 師說：『是什麼號？』 （安國𤦆）說：『明真。』 禪師於是伸出手。 安國𤦆說：『從什麼地方來？』 師說：『差點沒問過。』 （禪師）問僧人：『從什麼地方來？』 （僧人）說：『從鼓山（地名）來。』 師說：『鼓山有不跨石門（地名）的句子，如果有人問你，你將怎麼說？』 （僧人）說：『昨夜報慈（寺名）住宿。』 師說：『劈頭就打你一棒。又將怎麼說？』 （僧人）說：『和尚如果行此棒，不白白接受人天供養。』 師說：『差點放過你。』 問：『古人有言，相逢不拈出，舉意便知有時如何？』 師說：『知道有（這個境界）了嗎？』（僧人又問保福，保福說：『這是誰的話？』（僧人）說：『丹霞（指丹霞天然禪師）的話。』保福說：『去吧，不要妨礙我睡覺。』） 禪師進入僧堂，舉起疏頭（指文書）說：『見即不見，還見嗎？』 眾僧沒有回答。（法眼（指法眼文益禪師）代答說：『即使接受得到，到別處，也不敢呈給別人看。』） 禪師到羅山（地名）。
【English Translation】 English version You are piling up (questions), and also coming close to ask me, to seek me. I will give you a blow right on the back. If there is a blow that reaches you, you must feel ashamed. If there is no blow that reaches you, then where will you realize it? Asked: 'What is it like when a '羚羊掛角' (líng yáng guà jiǎo) (antelope hangs its horns - a metaphor for poetry with transcendent meaning, leaving no trace)?' The Master (referring to the Zen master) said: 'A rustic fellow.' (The monk) said: 'What is it like after hanging the horns?' The Master said: 'Rambling and shouting.' (The monk) said: 'What is it ultimately like?' The Master said: 'The donkey's business is not yet finished, and the horse's business is arriving.' Asked: 'How does this accord with the words of the sages?' The Master said: 'Great and small 長慶 (Cháng qìng) (referring to two Zen masters) have their mouths unable to open like a carrying pole after being asked by you.' (The monk) said: 'Why is it like this?' The Master said: 'What did you ask just now?' (The Zen master) ascended the hall to preach: 'If I purely proclaim the Zongcheng (宗乘) (Buddhist tenets), I must close the door of the Dharma hall.' Therefore, it is said, 'There is Dharma but no people.' A monk asked: 'Not afraid of having no people, please Master proclaim the Dharma.' The Master said: 'Do you still know where to settle down?' Asked: 'What is the meaning of the 西來意 (xī lái yì) (the meaning of Bodhidharma's coming from the West, referring to the fundamental tenets of Zen Buddhism)?' The Master said: 'What 香嚴 (Xiāng yán) (referring to Zen Master Xiangyan Zhixian) said.' (The monks) sat down at once. (The Zen master) ascended the hall to preach: 'Altogether like today, the old barbarian (referring to Bodhidharma) still has hope.' 保福 (Bǎo fú) (referring to Zen Master Baofu Congzhan) said: 'Altogether like today, the old barbarian is hopeless.' (玄覺 (Xuán jué) (referring to Zen Master Yongjia Xuanjue) said: 'Saying it like this is a word of meeting, not a word of meeting.') Venerable 安國𤦆 (Ān guó𤦆) (referring to Venerable Anguo, personal name) received the title of Master. The Zen master went to congratulate him. Anguo came out to greet him. The Master said: 'Has the title of Master arrived?' (Anguo) said: 'It has arrived.' The Master said: 'What title is it?' (Anguo) said: '明真 (Míng zhēn) (Enlightened Truth).' The Zen master then extended his hand. Anguo said: 'Where did you come from?' The Master said: 'Almost didn't ask.' (The Zen master) asked a monk: 'Where did you come from?' (The monk) said: 'From 鼓山 (Gǔ shān) (Mount Gu, place name).' The Master said: '鼓山 (Gǔ shān) (Mount Gu) has a sentence about not crossing the Stone Gate (石門) (Shí mén) (place name). If someone asks you, what will you say?' (The monk) said: 'Last night I stayed at 報慈 (Bào cí) (Bao Ci Temple).' The Master said: 'I will strike you with a blow right on the back. What will you say then?' (The monk) said: 'If the Venerable performs this blow, it will not be in vain to receive offerings from humans and gods.' The Master said: 'Almost let you go.' Asked: 'The ancients said, 'When meeting, do not bring it out; when the intention arises, one knows when it is.' What is it like sometimes?' The Master said: 'Do you know that there is (this state)?' (The monk then asked Baofu, Baofu said: 'Whose words are these?' (The monk) said: 'The words of 丹霞 (Dān xiá) (referring to Zen Master Danxia Tianran).' Baofu said: 'Go away, don't disturb my sleep.') The Zen master entered the monks' hall, raised the draft (疏頭) (shū tóu) (referring to documents) and said: 'Seeing is not seeing, do you still see?' The monks did not answer. (法眼 (Fǎ yǎn) (referring to Zen Master Fayan Wenyi) answered on their behalf: 'Even if one receives it, one would not dare to present it to others elsewhere.') The Zen master arrived at 羅山 (Luó shān) (Mount Luo, place name).
見制龕子。以杖敲龕曰。太煞頂備。山曰拙佈置。師曰。還肯入也無。山乃吽吽。上堂。大眾集定。師乃拽出一僧曰。大眾禮拜此僧。又曰。此僧有甚麼長處。便教大眾禮拜。眾無對。僧問。如何是文彩未生時事。師曰。汝先舉。我后舉。其僧但立而已。(法眼別云。請和尚舉)師曰。汝作么生舉。曰某甲截舌有分。保福遷化。僧問。保福拋卻殼漏子。向甚麼處去也。師曰。且道。保福在那個殼漏子里。(法眼別云。那個是保福殼漏子)閩帥夫人崔氏。(奉道自稱練師)遣使送衣物至曰。練師令就。大師請回信。師曰。傳語練師。領取回信。須臾使卻來師前。唱喏便回。師明日入府。練師曰。昨日謝大師回信。師曰。卻請昨日回信看。練師展兩手。帥問師曰。練師適來呈信。還愜大師意否。師曰。猶較些子。(法眼別云。這一轉語。大王自道取)曰。未寧大師意旨如何。師良久。帥曰。不可思議。大師佛法深遠。後唐長興三年。歸寂。王氏建塔。
漳州保福院從展禪師
福州陳氏子。年十五。禮雪峰為受業師。游吳楚間。后歸執侍。峰一日忽召曰。還會么。師欲近前。峰以杖拄之。師當下知歸。嘗以古今方便。詢於長慶。一日慶謂師曰。寧說阿羅漢有三毒。不可說如來有二種語。不道如來無語。祇是無二
【現代漢語翻譯】 現代漢語譯本 （法眼文益禪師）看見一個製作佛龕（供奉佛像的小閣子）的人。他用枴杖敲擊佛龕說：『太過於完備了。』那人說：『這是我笨拙的佈置。』法眼禪師說：『你還肯進入（佛龕）嗎？』那人就『吽吽』地應聲。 法眼禪師上堂說法，大眾聚集完畢。禪師就拉出一個僧人說：『大眾禮拜這位僧人。』又說：『這位僧人有什麼長處，便教大眾禮拜？』大眾沒有回答。一個僧人問：『如何是文彩（語言文字）未產生時的本來面目？』法眼禪師說：『你先提問，我后回答。』那僧人只是站立不動。（法眼文益禪師另有說法：『請和尚先提問。』）法眼禪師說：『你打算怎麼提問？』僧人說：『我願意截斷自己的舌頭。』 保福禪師圓寂。一個僧人問：『保福禪師拋棄了軀殼，到哪裡去了？』法眼禪師說：『你說說看，保福禪師在哪個軀殼裡？』（法眼文益禪師另有說法：『哪個是保福禪師的軀殼？』） 閩地的統治者夫人崔氏（信奉道教，自稱練師）派使者送來衣物，說：『練師請大師回信。』法眼禪師說：『轉告練師，領取回信。』不久，使者又回到禪師面前，行禮后便回去了。法眼禪師第二天入府拜見，練師說：『昨天感謝大師的回信。』法眼禪師說：『請把昨天的回信拿出來看看。』練師伸出兩手。統治者問禪師說：『練師剛才呈上的信，還合大師的心意嗎？』法眼禪師說：『還差一點。』（法眼文益禪師另有說法：『這一句轉語，大王自己說出來。』）統治者說：『不知大師的意旨如何？』法眼禪師沉默良久。統治者說：『不可思議，大師的佛法深遠。』 後唐長興三年，法眼禪師圓寂。王氏為他建造了佛塔。
漳州保福院從展禪師
是福州陳氏的兒子。十五歲時，拜雪峰禪師為受業師。遊歷吳楚一帶，後來回來侍奉雪峰禪師。一天，雪峰禪師忽然叫他，問道：『會嗎？』從展禪師想要走近，雪峰禪師用枴杖拄住他。從展禪師當下領悟。他曾經用古今的方便法門，向長慶禪師請教。一天，長慶禪師對他說：『寧可說阿羅漢（斷除煩惱，證得解脫的聖人）有三毒（貪嗔癡），也不可說如來（佛）有兩種說法。不是說如來沒有說法，只是沒有兩種說法。』
English version （Fayan Wenyi）saw someone making a shrine (a small pavilion for enshrining Buddha statues). He tapped the shrine with his staff and said, 'It's too complete.' The person said, 'This is my clumsy arrangement.' Fayan Zen master said, 'Are you still willing to enter (the shrine)?' The person then responded with a 'Hum, hum.' Fayan Zen master ascended the platform to preach, and the assembly gathered. The Zen master then pulled out a monk and said, 'The assembly should bow to this monk.' He also said, 'What are the merits of this monk that you should bow to him?' The assembly did not answer. A monk asked, 'What is the original face before language and expression arise?' Fayan Zen master said, 'You ask first, and I will answer later.' The monk just stood there. (Fayan Wenyi has another saying: 'Please, Master, ask first.') Fayan Zen master said, 'How do you intend to ask?' The monk said, 'I am willing to cut off my tongue.' Zen Master Baofu passed away. A monk asked, 'Where did Zen Master Baofu go after abandoning his shell?' Fayan Zen master said, 'Tell me, in which shell is Zen Master Baofu?' (Fayan Wenyi has another saying: 'Which is Zen Master Baofu's shell?') Madam Cui, the wife of the ruler of Min (a devout Taoist who called herself a 'Practitioner'), sent a messenger with clothing and said, 'The Practitioner asks the Master to reply.' Fayan Zen master said, 'Tell the Practitioner to receive the reply.' Soon, the messenger returned to the Zen master, bowed, and left. The next day, Fayan Zen master entered the palace to pay respects. The Practitioner said, 'Thank you, Master, for yesterday's reply.' Fayan Zen master said, 'Please show me yesterday's reply.' The Practitioner stretched out both hands. The ruler asked the Zen master, 'Is the letter that the Practitioner presented just now to the Master's liking?' Fayan Zen master said, 'It's still a bit short.' (Fayan Wenyi has another saying: 'Say this turning phrase yourself, Great King.') The ruler said, 'How is the Master's intention?' Fayan Zen master remained silent for a long time. The ruler said, 'Inconceivable, the Master's Buddhism is profound.' In the third year of Changxing during the Later Tang Dynasty, Fayan Zen master passed away. The Wang family built a pagoda for him.
Zen Master Congzhan of Baofu Monastery in Zhangzhou
He was the son of the Chen family in Fuzhou. At the age of fifteen, he took Xuefeng Zen master as his teacher. He traveled around the Wu and Chu regions, and later returned to serve Xuefeng Zen master. One day, Xuefeng Zen master suddenly called him and asked, 'Do you understand?' Congzhan Zen master wanted to approach, but Xuefeng Zen master stopped him with his staff. Congzhan Zen master immediately understood. He once inquired about the expedient methods of the past and present from Changqing Zen master. One day, Changqing Zen master said to him, 'It is better to say that an Arhat (a saint who has eliminated afflictions and attained liberation) has three poisons (greed, hatred, and delusion) than to say that the Tathagata (Buddha) has two kinds of speech. It is not that the Tathagata has no speech, but that there are not two kinds of speech.'
【English Translation】 English version (Fayan Wenyi) saw someone making a shrine (a small pavilion for enshrining Buddha statues). He tapped the shrine with his staff and said, 'It's too complete.' The person said, 'This is my clumsy arrangement.' Fayan Zen master said, 'Are you still willing to enter (the shrine)?' The person then responded with a 'Hum, hum.' Fayan Zen master ascended the platform to preach, and the assembly gathered. The Zen master then pulled out a monk and said, 'The assembly should bow to this monk.' He also said, 'What are the merits of this monk that you should bow to him?' The assembly did not answer. A monk asked, 'What is the original face before language and expression arise?' Fayan Zen master said, 'You ask first, and I will answer later.' The monk just stood there. (Fayan Wenyi has another saying: 'Please, Master, ask first.') Fayan Zen master said, 'How do you intend to ask?' The monk said, 'I am willing to cut off my tongue.' Zen Master Baofu passed away. A monk asked, 'Where did Zen Master Baofu go after abandoning his shell?' Fayan Zen master said, 'Tell me, in which shell is Zen Master Baofu?' (Fayan Wenyi has another saying: 'Which is Zen Master Baofu's shell?') Madam Cui, the wife of the ruler of Min (a devout Taoist who called herself a 'Practitioner'), sent a messenger with clothing and said, 'The Practitioner asks the Master to reply.' Fayan Zen master said, 'Tell the Practitioner to receive the reply.' Soon, the messenger returned to the Zen master, bowed, and left. The next day, Fayan Zen master entered the palace to pay respects. The Practitioner said, 'Thank you, Master, for yesterday's reply.' Fayan Zen master said, 'Please show me yesterday's reply.' The Practitioner stretched out both hands. The ruler asked the Zen master, 'Is the letter that the Practitioner presented just now to the Master's liking?' Fayan Zen master said, 'It's still a bit short.' (Fayan Wenyi has another saying: 'Say this turning phrase yourself, Great King.') The ruler said, 'How is the Master's intention?' Fayan Zen master remained silent for a long time. The ruler said, 'Inconceivable, the Master's Buddhism is profound.' In the third year of Changxing during the Later Tang Dynasty, Fayan Zen master passed away. The Wang family built a pagoda for him.
Zen Master Congzhan of Baofu Monastery in Zhangzhou
He was the son of the Chen family in Fuzhou. At the age of fifteen, he took Xuefeng Zen master as his teacher. He traveled around the Wu and Chu regions, and later returned to serve Xuefeng Zen master. One day, Xuefeng Zen master suddenly called him and asked, 'Do you understand?' Congzhan Zen master wanted to approach, but Xuefeng Zen master stopped him with his staff. Congzhan Zen master immediately understood. He once inquired about the expedient methods of the past and present from Changqing Zen master. One day, Changqing Zen master said to him, 'It is better to say that an Arhat (a saint who has eliminated afflictions and attained liberation) has three poisons (greed, hatred, and delusion) than to say that the Tathagata (Buddha) has two kinds of speech. It is not that the Tathagata has no speech, but that there are not two kinds of speech.'
種語。師曰。作么生是如來語。慶曰。聾人爭得聞。師曰。情知和尚。向第二頭道。慶曰。汝又作么生。師曰。喫茶去。(云居錫云。甚麼處是長慶向第二頭道處)因舉。盤山道。光境俱亡。復是何物。洞山道。光境未亡。復是何物。師曰。據此二尊宿商量。猶未得剿絕。乃問長慶。如今作么生道得剿絕。慶良久。師曰。情知和尚向鬼窟里作活計。慶卻問作么生。師曰。兩手扶犁水過膝。長慶問。見色便見心。還見船子么。師曰。見。曰船子且置。作么生是心。師卻指船子。(歸宗柔別云。和尚祇解問人)雪峰上堂。曰諸上座。望州亭與汝相見了也。烏石嶺與汝相見了也。僧堂前與汝相見了也。師舉問鵝湖。僧堂前相見即且置。祇如望州亭烏石嶺。甚麼處相見。鵝湖驟步歸方丈。師低頭入僧堂。粱貞明四年。漳州刺史王公。創保福禪苑。迎請居之。開堂日。王公禮跪三請。躬自扶掖升座。師乃曰。須起個笑端作么。然雖如此。再三不容推免。諸仁者還識么。若識得。便與古佛齊肩。時有僧出方禮拜。師曰。晴幹不肯去。直待雨淋頭。問郡守。崇建精舍。大闡真風。便請和尚。舉揚宗教。師曰。還會么。曰恁么則群生有賴也。師曰。莫涂污人好。又僧出禮拜。師曰。大德好與莫覆卻船子。僧問。泯默之時。將何為則。師
【現代漢語翻譯】 種語（指各種不同的說法）。
師（指雪峰義存禪師）問：『怎麼是如來語？』
慶（指長慶慧棱禪師）答：『聾人怎麼能聽得到？』
師說：『我早就知道你向第二義（指相對、差別之義）里去說了。』
慶問：『你又怎麼說？』
師說：『喫茶去。』（云居錫禪師評論說：『哪裡是長慶向第二義里去說的地方？』）
師因舉盤山寶積禪師的話：『光境俱亡（指能照之光與所照之境皆空），復是何物？』
洞山良價禪師道：『光境未亡，復是何物？』
師說：『依這兩個尊宿商量，還未徹底。』於是問長慶：『如今怎麼說才算徹底？』
長慶沉默良久。
師說：『我早就知道你在鬼窟里做活計。』
慶反問：『怎麼說？』
師說：『兩手扶犁水過膝（比喻非常吃力）。』
長慶問：『見色便見心（看到外在的色相就能見到心性），還見到船子（指船子德誠禪師）嗎？』
師說：『見到。』
慶說：『船子的事暫且不說，怎麼是心？』
師卻指船子。（歸宗柔禪師另有話說：『和尚只會問人。』）
雪峰禪師上堂說法，說：『各位，望州亭與你們相見了，烏石嶺與你們相見了，僧堂前與你們相見了。』
師舉此問鵝湖智孚禪師：『僧堂前相見姑且不論，望州亭、烏石嶺，在什麼地方相見？』
鵝湖禪師快步走回方丈。
師低頭走進僧堂。
梁貞明四年，漳州刺史王公，建立保福禪苑，迎請雪峰禪師居住。開堂之日，王公禮拜跪請三次，親自扶雪峰禪師升座。雪峰禪師於是說：『須要起個笑端才行啊。雖然如此，再三不容推辭。各位仁者還認識嗎？如果認識，便與古佛齊肩。』
當時有僧人出來禮拜，師說：『晴天不肯走，非要等到雨淋頭。』
問郡守：『崇建精舍，大闡真風，特請和尚，舉揚宗教。』
師說：『會嗎？』
郡守說：『這樣則群生有賴了。』
師說：『莫要涂污了好人。』
又有僧人出來禮拜，師說：『大德最好不要把船子翻了。』
僧人問：『泯默之時，將什麼作為法則？』
【English Translation】 Zhong Yu (種語, meaning various different expressions).
The Master (referring to Zen Master Xuefeng Yicun) asked: 'What is the Tathagata's (如來, Rulai, meaning 'Thus Come One', another name for Buddha) speech?'
Qing (referring to Zen Master Changqing Huiling) replied: 'How can a deaf person hear it?'
The Master said: 'I knew all along that you were speaking from the second meaning (第二義, di er yi, referring to relative, differentiated meaning).'
Qing asked: 'Then how would you say it?'
The Master said: 'Go drink tea.' (Zen Master Yunju Xi commented: 'Where is the place where Changqing spoke from the second meaning?')
The Master then cited Zen Master Panshan Baoji's words: 'When light and object both vanish (光境俱亡, guang jing ju wang, referring to the light that illuminates and the object that is illuminated both being empty), what remains?'
Zen Master Dongshan Liangjie said: 'When light and object have not vanished, what remains?'
The Master said: 'According to these two venerable masters' discussion, it is still not thorough enough.' Thereupon he asked Changqing: 'How can one speak of it now to be considered thorough?'
Changqing remained silent for a long time.
The Master said: 'I knew all along that you were making a living in a ghost cave (鬼窟, gui ku, a metaphor for being stuck in illusion).'
Qing asked in return: 'How so?'
The Master said: 'Both hands holding the plow, the water passes the knees (兩手扶犁水過膝, liang shou fu li shui guo xi, a metaphor for exerting great effort).'
Changqing asked: 'Seeing form, one then sees the mind (見色便見心, jian se bian jian xin, seeing the external form allows one to see the nature of mind), do you also see Boatman (referring to Zen Master Boatman Decheng)?'
The Master said: 'I see him.'
Qing said: 'The matter of Boatman aside for now, what is the mind?'
The Master then pointed to Boatman. (Zen Master Guizong Rou had a different saying: 'The Master only knows how to ask people.')
Zen Master Xuefeng ascended the Dharma hall and said: 'Everyone, Wangzhou Pavilion has met with you, Wushi Ridge has met with you, the front of the monks' hall has met with you.'
The Master cited this to ask Zen Master Ehu Zhifu: 'The meeting in front of the monks' hall can be put aside for now, but where do Wangzhou Pavilion and Wushi Ridge meet?'
Zen Master Ehu quickly returned to his abbot's quarters.
The Master lowered his head and entered the monks' hall.
In the fourth year of the Liang Zhenming era, Wang Gong, the prefect of Zhangzhou, established the Baofu Zen Monastery and invited Zen Master Xuefeng to reside there. On the day of the opening ceremony, Prefect Wang bowed and requested three times, personally helping Zen Master Xuefeng ascend the seat. Zen Master Xuefeng then said: 'It is necessary to start with a point of laughter. Although it is like this, repeated requests cannot be refused. Do you all recognize this? If you recognize it, then you are on par with the ancient Buddhas.'
At that time, a monk came forward to bow. The Master said: 'Unwilling to leave on a sunny day, waiting until the head is soaked in rain.'
The prefect asked: 'Building the monastery and greatly expounding the true teachings, we specially invite the Master to promote the religion.'
The Master said: 'Do you understand?'
The prefect said: 'In this way, all beings are dependent on it.'
The Master said: 'Do not defile a good person.'
Another monk came forward to bow. The Master said: 'Great Virtue, it is best not to overturn the boatman.'
A monk asked: 'During times of silence, what should be taken as the rule?'
曰。落在甚麼處。曰不會。師曰。瞌睡漢出去。上堂。此事如擊石火。似閃電光。構得構不得。未免喪身失命。僧問。未審構得底人。還免喪身失命也無。師曰。適來且置。阇黎還構得么。曰若構不得。未免大眾怪笑。師曰。作家作家曰。是甚麼心行。師曰。一杓屎攔面。潑也不知臭。師見僧以杖打露拄。又打其僧頭。僧作忍痛聲。師曰。那個為甚麼不痛。僧無對。(玄覺代云。貪行拄杖)問摩騰入漢。一藏分明。達磨西來。將何指示。師曰。上座行腳事作么生。曰不會。師曰。不會會取。莫傍家取人處分。若是久在叢林。粗委些子。遠近可以隨處任真。其有初心後學。未知次序。山僧所以不惜口業。向汝道。塵劫來事。祇在如今。還會么。然佛法付囑國王大臣。郡守昔同佛會。今方如是。若是福祿榮貴。則且不論。祇如當時受佛付囑底事。還記得么。若識得。便與千聖齊肩。儻未識得。直須諦信。此事不從人得。自己亦非言多。去道轉遠。直道言語道斷心行處滅。猶未是在。久立珍重。上堂。有人從佛殿後過。見是張三李四。從佛殿前過。為甚麼不見。且道。佛法利害。在甚麼處。僧曰。為有一分粗境。所以不見。師乃叱之。自代曰。若是佛殿即不見。曰。不是佛殿還可見否。師曰。不是佛殿。見個甚麼。問十二時
【現代漢語翻譯】 現代漢語譯本： 問：落在什麼地方？ 答：不會。 師父說：瞌睡漢出去！ （師父）上堂說法：這件事就像擊打石頭迸出的火花，又像閃電的光芒。如果構得著，構不著，都免不了喪身失命。 僧人問：請問構得著的人，還能免於喪身失命嗎？ 師父說：剛才的事情暫且放下，你構得著嗎？ （僧人）答：如果構不著，免不了被大眾怪笑。 師父說：真是個行家！行家！ （僧人）問：這是什麼心行？ 師父說：一勺屎潑在臉上，臭也不知道。 師父看見僧人用拄杖敲打露天的柱子，又敲打那個僧人的頭。僧人發出忍痛的聲音。 師父說：那個（柱子）為什麼不痛？ 僧人無言以對。（玄覺禪師代替回答說：貪戀那根拄杖。） 問：摩騰（Kāśyapa Mātanga，東漢時來華的印度僧人）進入漢朝，（所傳佛法）一藏分明。達磨（Bodhidharma，菩提達摩，中國禪宗初祖）西來，將要指示什麼？ 師父說：上座（對僧人的尊稱）行腳（雲遊四方）的事情做得怎麼樣？ （僧人）答：不會。 師父說：不會就去領會，不要依靠別人來給你處分。如果是在叢林（指寺院）里待久了的人，大概知道一些。遠近都可以隨處任真（隨順本性）。那些剛開始學習的人，不知道次序。所以我才不惜口業，告訴你們，塵劫（極長的時間）以來的事情，就在如今。會了嗎？然而佛法付囑給國王大臣，郡守，過去都如同佛陀的集會，如今也是這樣。如果是福祿榮貴，那就暫且不論。只說當時接受佛陀付囑的事情，還記得嗎？如果認識到了，便與千聖（眾多聖人）齊肩。如果還不認識，就必須深信。這件事不能從別人那裡得到，自己說多了也沒用，離道反而更遠。直接說就是言語道斷，心行處滅，也還不是最終的境界。久站了，珍重。 （師父）上堂說法：有人從佛殿後面經過，看見的是張三李四。從佛殿前面經過，為什麼看不見？那麼說來，佛法的厲害，在哪裡？ 僧人說：因為有一分粗境（粗糙的境界），所以看不見。 師父於是呵斥他，自己代替回答說：如果是佛殿就看不見。 （僧人）問：不是佛殿還能看見嗎？ 師父說：不是佛殿，看見什麼？ 問：十二時（一天十二個時辰）……
【English Translation】 English version: Asked: Where does it fall? Answered: I don't know. The Master said: Get out, you sleepyhead! (The Master) ascended the platform and said: This matter is like a spark struck from a stone, like a flash of lightning. Whether you grasp it or not, you cannot avoid losing your life. A monk asked: May I ask, can those who grasp it avoid losing their lives? The Master said: Let's put aside what happened just now. Can you grasp it? (The monk) answered: If I can't grasp it, I will inevitably be laughed at by the crowd. The Master said: A true expert! A true expert! (The monk) asked: What kind of mental activity is this? The Master said: A spoonful of excrement smeared on your face, and you don't even know it stinks. The Master saw a monk hitting an exposed pillar with a staff, and then hit the monk's head. The monk made a sound of pain. The Master said: Why doesn't that one (the pillar) hurt? The monk had no reply. (Xuánjué (玄覺)replied on his behalf: He is greedy for the staff.) Asked: When Kāśyapa Mātanga (摩騰) entered the Han Dynasty, the teachings (of Buddhism) were clearly defined. When Bodhidharma (達磨) came from the West, what would he indicate? The Master said: How is the matter of your (venerable monk) pilgrimage (行腳) going? (The monk) answered: I don't know. The Master said: If you don't know, then go and understand. Don't rely on others to give you instructions. If you have been in the monastery (叢林) for a long time, you probably know something. You can be true to yourself everywhere, whether near or far. Those who are just beginning to learn do not know the order. That is why I do not hesitate to speak, telling you that the events of countless kalpas (塵劫) are happening right now. Do you understand? However, the Buddha Dharma is entrusted to kings, ministers, and governors, just as they were in the Buddha's assembly in the past, and so it is today. If it is about blessings, wealth, and honor, then let's not discuss it for now. Just consider the matter of receiving the Buddha's entrustment at that time. Do you remember it? If you recognize it, you will be on par with the thousands of sages (千聖). If you do not yet recognize it, you must have deep faith. This matter cannot be obtained from others, and it is useless to say too much yourself; it only takes you further away from the Way. To put it directly, when words are cut off and the activity of the mind ceases, it is still not the ultimate state. I have been standing for a long time, take care. (The Master) ascended the platform and said: Someone passed behind the Buddha Hall and saw Zhang San (張三) and Li Si (李四). Why can't they be seen when passing in front of the Buddha Hall? So, where does the power of the Buddha Dharma lie? A monk said: Because there is a portion of coarse realm (粗境), so they cannot be seen. The Master then scolded him and replied on his behalf: If it is the Buddha Hall, then they cannot be seen. (The monk) asked: Can they be seen if it is not the Buddha Hall? The Master said: If it is not the Buddha Hall, what can be seen? Asked: The twelve periods (十二時) ...
中如何據驗。師曰。恰好據驗。曰學人為甚麼不見。師曰。不可更捏目去也。問主伴重重。極十方而齊唱。如何是極十方而齊唱。師曰。汝何不教別人問。問。因言辯意時如何。師曰。因甚麼言。僧低頭良久。師曰。掣電之機。徒勞佇思。師因僧侍立。問曰。汝得恁么粗心。僧曰。甚麼處是某甲粗心處。師拈一塊土。度與僧曰。拋向門前著。僧拋了卻來曰。甚麼處是某甲粗心處。師曰。我見筑著磕著。所以道汝粗心。師問羅山。僧問巖頭。浩浩塵中如何辨主。頭曰。銅沙鑼里滿盛油。意作么生。山召師。師應諾。山曰。獼猴入道場。山卻問明招。忽有人問你又作么生。招曰。箭穿紅日影。師問羅山。巖頭道。與么與么。不與么不與么。意作么生。山召師。師應諾。山曰。雙明亦雙暗。師禮謝。三日後卻問。前日蒙和尚垂慈。祇為看不破。山曰。盡情向汝道了也。師曰。和尚是把火行。山曰。若與么據汝疑處問將來。師曰。如何是雙明亦雙暗。山曰。同生亦同死。師又禮謝而退。別有僧問師。同生亦同死時如何。師曰。彼此合取狗口。曰和尚收取口吃飯。其僧卻問羅山。同生亦同死時如何。山曰。如牛無角。曰同生不同死時如何。山曰。如虎戴角。師見僧吃飯。乃拓缽曰。家常。僧曰。和尚是甚麼心行。有尼到參。師問
【現代漢語翻譯】 如何從中驗證？』 師父說：『恰好可以驗證。』 那人問：『為什麼學人我看不見呢？』 師父說：『不可再捏著眼睛去看啊。』 又問：『主伴重重，響徹十方而齊聲歌唱，什麼是響徹十方而齊聲歌唱？』 師父說：『你為什麼不讓別人來問呢？』 又問：『因言語而辨明意旨時如何？』 師父說：『因什麼言語？』 那僧人低頭沉默了很久。師父說：『如閃電般的機會，徒勞地思索。』 師父因為僧人侍立在旁，問道：『你竟然如此粗心大意？』 僧人說：『什麼地方是我粗心大意之處？』 師父拿起一塊土，遞給僧人說：『把它扔到門前去。』 僧人扔了回來，說：『什麼地方是我粗心大意之處？』 師父說：『我看見你筑土時磕磕碰碰的，所以說你粗心。』 師父問羅山，僧人問巖頭：『在浩浩塵世中如何辨別主？』 巖頭說：『銅沙鑼里盛滿了油。』 你的意思是什麼？羅山呼喚師父，師父應諾。羅山說：『獼猴進入道場。』 羅山反過來問明招：『如果有人問你，你又怎麼回答？』 明招說：『箭穿紅日影。』 師父問羅山，巖頭說：『這樣這樣，不這樣不這樣，』 你的意思是什麼？羅山呼喚師父，師父應諾。羅山說：『雙明也是雙暗。』 師父禮拜感謝。三天後又問：『前些日子蒙和尚慈悲開示，只是因為看不破。』 羅山說：『已經盡情地向你說了。』 師父說：『和尚您是拿著火把行走。』 羅山說：『如果是這樣，就根據你疑惑的地方問出來。』 師父問：『什麼是雙明也是雙暗？』 羅山說：『同生也是同死。』 師父再次禮拜感謝而退下。另外有僧人問師父：『同生也是同死時如何？』 師父說：『彼此合上狗嘴。』 那人說：『和尚您收起嘴來吃飯。』 那僧人反過來問羅山：『同生也是同死時如何？』 羅山說：『如牛無角。』 那人問：『同生不同死時如何？』 羅山說：『如虎戴角。』 師父看見僧人吃飯，於是展開缽說：『家常便飯。』 僧人說：『和尚您是什麼樣的心行？』 有尼姑來參拜，師父問道：
【English Translation】 How can it be verified? The Master said, 'It can be verified perfectly.' The person asked, 'Why can't I, a student, see it?' The Master said, 'You must not rub your eyes anymore to see it.' Another asked, 'The principal and subordinate are layered, resounding throughout the ten directions and singing in unison. What is resounding throughout the ten directions and singing in unison?' The Master said, 'Why don't you have someone else ask?' Another asked, 'How is it when one clarifies the meaning through words?' The Master said, 'Through what words?' The monk lowered his head and remained silent for a long time. The Master said, 'Like a flash of lightning, it is futile to ponder.' Because a monk was standing by, the Master asked, 'How can you be so careless?' The monk said, 'Where is my carelessness?' The Master picked up a piece of earth, handed it to the monk, and said, 'Throw it in front of the door.' The monk threw it back and said, 'Where is my carelessness?' The Master said, 'I saw you bumping and stumbling while building, so I say you are careless.' The Master asked Luoshan, and a monk asked Yantou, 'How to distinguish the principal in the vast dust?' Yantou said, 'A copper sand gong filled with oil.' What is your meaning? Luoshan called out to the Master, and the Master responded. Luoshan said, 'A monkey enters the monastery.' Luoshan turned around and asked Mingzhao, 'If someone asks you, how would you answer?' Mingzhao said, 'An arrow pierces the shadow of the red sun.' The Master asked Luoshan, Yantou said, 'Like this, like this, not like this, not like this,' what is your meaning? Luoshan called out to the Master, and the Master responded. Luoshan said, 'Double brightness is also double darkness.' The Master bowed in gratitude. Three days later, he asked again, 'The other day, I received the abbot's compassionate instruction, but it was only because I couldn't see through it.' Luoshan said, 'I have told you everything to my heart's content.' The Master said, 'Abbot, you are walking with a torch.' Luoshan said, 'If that's the case, ask based on where you have doubts.' The Master asked, 'What is double brightness also double darkness?' Luoshan said, 'Same birth is also same death.' The Master bowed again in gratitude and withdrew. Another monk asked the Master, 'How is it when same birth is also same death?' The Master said, 'Close each other's dog mouths.' The person said, 'Abbot, you should close your mouth to eat.' That monk turned around and asked Luoshan, 'How is it when same birth is also same death?' Luoshan said, 'Like a cow without horns.' The person asked, 'How is it when same birth is not same death?' Luoshan said, 'Like a tiger wearing horns.' The Master saw a monk eating, so he spread out his bowl and said, 'A simple meal.' The monk said, 'What kind of mind practice is the abbot doing?' A nun came to visit, and the Master asked:
阿誰。侍者報曰。覺師姑。師曰。既是覺師姑。用來作么。尼曰。仁義道中即不無。師別云。和尚是甚麼心行。師聞長生卓庵。乃往相訪。茶話次。生曰。曾有僧問祖師西來意。某甲舉拂子示之。不知得不得。師曰。某甲爭敢道得不得。有個問。有人讚嘆此事。如虎戴角。有人輕毀此事。分文不直。一等是恁么事。因甚麼毀贊不同。生曰。適來出自偶爾。(老宿云。毀又爭得。又老宿云。惜取眉毛好。太原孚云。若無智眼。難辨得失)師問僧。殿里底是甚麼。曰和尚定當看。師曰。釋迦佛。曰和尚莫謾人好。師曰。卻是汝謾我。閩帥遣使送朱記到。師上堂。提起印曰。去即印住。住即印破。僧曰。不去不住。用印奚為。師便打。僧曰。恁么則鬼窟里。全因今日也。師持印歸方丈。問僧。甚處來。曰江西。師曰。學得底那。曰拈不出。師曰。作么生。(法眼別云謾語)僧無對。師舉。洞山真贊云。徒觀紙與墨。不是山中人。僧問如何是山中人。師曰。汝試邈掠看。曰若不黠兒。幾成邈掠。師曰。汝是黠兒。曰和尚是甚麼心行。師曰。來言不豐。僧數錢次。師乃展手曰。乞我一錢。曰和尚因何到恁么地。師曰。我到恁么地。曰若到恁么地。將取一文去。師曰。汝因甚到恁么地。問僧。甚處來。曰觀音。師曰。還見觀音么。
【現代漢語翻譯】 現代漢語譯本 『阿誰？』（誰呀？）侍者回答說：『覺師姑。』（覺師姑，比丘尼的名字）師父說：『既是覺師姑，來這裡做什麼？』尼姑說：『仁義道德之中不能沒有我。』師父另外說：『和尚您是什麼樣的心行？』 師父聽說長生在卓庵，就前去拜訪。喝茶聊天時，長生說：『曾經有僧人問我祖師西來意（達摩祖師從西方來到中國的意圖），我舉起拂塵給他看。不知道這樣回答對不對？』師父說：『我怎麼敢說對不對呢？』（意思是，我不敢妄加評判） 有人問：『有人讚嘆這件事，如虎添翼；有人輕視這件事，一文不值。同樣是這件事，為什麼讚揚和詆譭如此不同？』長生說：『剛才只是隨口說說。』（老宿說：詆譭又有什麼關係？又老宿說：珍惜自己的眉毛吧。太原孚說：如果沒有智慧的眼睛，難以辨別得失） 師父問僧人：『殿里的是什麼？』僧人說：『和尚您自己去看。』師父說：『是釋迦佛。』僧人說：『和尚您不要騙人好不好。』師父說：『是你在騙我。』 閩帥派使者送來朱印。師父上堂，提起印說：『去就印住，住就印破。』僧人說：『不去不住，用印做什麼？』師父就打了他。僧人說：『這樣說來，鬼窟里的一切，完全是因為今天啊。』師父拿著印回到方丈。 問僧人：『從哪裡來？』回答說：『江西。』師父說：『學到了什麼？』回答說：『說不出來。』師父說：『怎麼回事？』（法眼另說：謊話）僧人無言以對。 師父舉起洞山真贊說：『徒然觀看紙和墨，不是山中人。』僧人問：『什麼是山中人？』師父說：『你試著描繪看看。』僧人說：『如果不是聰明人，幾乎就描繪不出來了。』師父說：『你就是聰明人。』僧人說：『和尚您是什麼樣的心行？』師父說：『來言不豐。』（意思是，你的話不夠坦誠） 僧人數錢的時候，師父伸出手說：『乞討我一文錢。』僧人說：『和尚您為什麼到了這種地步？』師父說：『我到了這種地步。』僧人說：『如果到了這種地步，拿走一文錢吧。』師父說：『你為什麼到了這種地步？』 問僧人：『從哪裡來？』回答說：『觀音（觀世音菩薩）。』師父說：『還見到觀音了嗎？』
【English Translation】 English version 『Who is it?』 The attendant replied, 『It』s Jue Shigu.』 (Jue Shigu, name of a Bhikkhuni) The master said, 『Since it』s Jue Shigu, what is she here for?』 The nun said, 『There is no lack of me in the way of benevolence and righteousness.』 The master said separately, 『What is the mind practice of the monk?』 The master heard that Changsheng was at Zhuo'an, so he went to visit. During tea and conversation, Changsheng said, 『Once a monk asked me about the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming to China from the West), I raised the whisk to show him. I don't know if this answer is correct?』 The master said, 『How dare I say whether it is correct or not?』 (Meaning, I dare not make a reckless judgment) Someone asked, 『Some people praise this matter, like a tiger with wings; some people despise this matter, not worth a penny. It's the same matter, why are praise and slander so different?』 Changsheng said, 『I just said it casually.』 (An old monk said: What does slander matter? Another old monk said: Cherish your eyebrows. Taiyuan Fu said: Without wise eyes, it is difficult to distinguish between gain and loss) The master asked the monk, 『What is in the hall?』 The monk said, 『Monk, you should look for yourself.』 The master said, 『It is Shakyamuni Buddha.』 The monk said, 『Monk, don't deceive people, okay?』 The master said, 『It is you who are deceiving me.』 The governor of Min sent an envoy to deliver the vermilion seal. The master ascended the hall, raised the seal and said, 『Going, the seal remains; staying, the seal is broken.』 The monk said, 『Neither going nor staying, what is the use of the seal?』 The master then hit him. The monk said, 『In that case, everything in the ghost cave is entirely because of today.』 The master took the seal back to his abbot's room. He asked a monk, 『Where are you from?』 He replied, 『Jiangxi.』 The master said, 『What have you learned?』 He replied, 『I can't say it.』 The master said, 『What's going on?』 (Fayan said separately: Lies) The monk was speechless. The master raised Dongshan's true praise and said, 『Vainly watching paper and ink, not a person in the mountains.』 The monk asked, 『What is a person in the mountains?』 The master said, 『You try to depict it.』 The monk said, 『If it weren't for a clever person, it would almost be impossible to depict.』 The master said, 『You are a clever person.』 The monk said, 『What is the mind practice of the monk?』 The master said, 『The coming words are not abundant.』 (Meaning, your words are not sincere) When the monk was counting money, the master stretched out his hand and said, 『Beg me for a penny.』 The monk said, 『Monk, why have you come to this point?』 The master said, 『I have come to this point.』 The monk said, 『If you have come to this point, take a penny.』 The master said, 『Why have you come to this point?』 He asked a monk, 『Where are you from?』 He replied, 『Guanyin (Avalokiteśvara Bodhisattva).』 The master said, 『Did you see Guanyin?』
曰見。師曰。左邊見右邊見。曰見時不歷左右。(法眼別云。如和尚見)問如何是入火不燒。入水不溺。師曰。若是水火。即被燒溺。師問飯頭。鑊闊多少。曰和尚試量看。師以手作量勢。曰和尚莫謾某甲。師曰。卻是汝謾我。問欲達無生路。應須識本源。如何是本源。師良久。卻問侍者。這僧問甚麼。其僧再舉。師乃喝出曰。我不患聾。問學人近入叢林。乞師全示入路。師曰。若教全示。我卻禮拜汝。師問僧。汝作甚麼業來。得恁么長大。曰和尚短多少。師卻蹲身作短勢。僧曰。和尚莫謾人好。師曰。卻是汝謾我。師令侍者屈隆壽長老云。但獨自來。莫將侍者來。壽曰。不許將來。爭解離得。師曰。太煞恩愛。壽無對。師代曰。更謝和尚上足傳示。閩帥奏命服。一日示微疾。僧入丈室問訊。師曰。吾與汝相識年深。有何方術相救。曰方術甚有。聞說和尚不解忌口。(法燈別雲和走解忌口么)又謂眾曰。吾旬日來氣力困劣。別無他。祇是時至也。僧問。時既至矣。師去即是。住即是。師曰。道道。曰。恁么則某甲不敢造次。師曰。失錢遭罪。言訖而寂。
福州鼓山神晏興聖國師
大梁李氏子。幼惡葷膻。樂聞鐘梵。年十二時。有白氣數道。騰于所居屋壁。師題壁曰。白道從茲速改張。休來顯現作妖祥。定
【現代漢語翻譯】 現代漢語譯本： 僧人說：『我明白了。』 法眼禪師另有解釋說：『就像和尚自己明白一樣。』 有人問：『如何才能做到入火不焚，入水不溺？』 神晏國師說：『如果是水和火，就會被焚燒和淹沒。』 神晏國師問飯頭（負責伙食的僧人）：『鍋有多寬？』 飯頭說：『和尚您試試量一下看看。』 神晏國師用手比劃著量了一下。飯頭說：『和尚您別騙我。』 神晏國師說：『是你在騙我。』 有人問：『想要到達無生之路，應該認識本源。什麼是本源？』 神晏國師沉默良久，然後問侍者：『這位僧人問的是什麼？』 那位僧人又重複了一遍。神晏國師於是大喝一聲說：『我不聾！』 有人問：『學人我剛入叢林，請老師完全指示入門的路徑。』 神晏國師說：『如果完全指示給你，我就要禮拜你了。』 神晏國師問僧人：『你做什麼行業來的，長得這麼高大？』 僧人說：『和尚您矮多少？』 神晏國師於是蹲下身子，做出矮小的樣子。僧人說：『和尚您別騙人好不好。』 神晏國師說：『是你在騙我。』 神晏國師讓侍者請隆壽長老來，說：『只要他自己來，不要帶侍者來。』 隆壽長老說：『不許帶來，怎麼能離得開呢？』 神晏國師說：『太恩愛了。』 隆壽長老無言以對。神晏國師代他回答說：『多謝和尚上足傳示。』 閩地的長官上奏朝廷，賜給神晏國師法服。有一天，神晏國師示現輕微的疾病，僧人進入方丈室問候。神晏國師說：『我與你們相識多年，有什麼方術可以相救？』 僧人說：『方術有很多，聽說和尚您不忌口。』（法燈禪師另有解釋說：『和尚真的不忌口嗎？』） 神晏國師又對眾人說：『我近十天來氣力睏乏，沒有其他原因，只是時候到了。』 僧人問：『既然時候到了，和尚您是離開呢，還是留下呢？』 神晏國師說：『說！說！』 僧人說：『既然這樣，那麼我不敢輕舉妄動。』 神晏國師說：『丟了錢還要遭罪。』 說完就圓寂了。
福州鼓山神晏興聖國師
是大梁李氏的兒子，從小厭惡葷腥，喜歡聽鐘聲和梵唄。十二歲時，有幾道白氣，出現在他居住的屋壁上。神晏國師在墻上題詩說：『白道從茲速改張，休來顯現作妖祥。定』
【English Translation】 English version: The monk said, 'I see.' The Master said, 'Seeing on the left, seeing on the right?' The monk said, 'When seeing, it does not go through left and right.' (Fayan (Dharma Eye) has a different explanation: 'Like the Abbot seeing.') Someone asked, 'What is it to enter fire without burning, to enter water without drowning?' The Master said, 'If it is water and fire, then it will be burned and drowned.' The Master asked the cook, 'How wide is the wok?' The cook said, 'Abbot, try measuring it yourself.' The Master made a measuring gesture with his hand. The cook said, 'Abbot, don't deceive me.' The Master said, 'It is you who are deceiving me.' Someone asked, 'To reach the path of no-birth, one must recognize the original source. What is the original source?' The Master was silent for a long time, then asked the attendant, 'What is this monk asking?' The monk repeated the question. The Master then shouted, 'I am not deaf!' Someone asked, 'This student has just entered the monastery. I beg the Master to fully show the path of entry.' The Master said, 'If I were to fully show it to you, I would have to bow to you.' The Master asked a monk, 'What kind of work did you do to grow so tall?' The monk said, 'How much shorter is the Abbot?' The Master then squatted down, making a short gesture. The monk said, 'Abbot, please don't deceive people.' The Master said, 'It is you who are deceiving me.' The Master ordered the attendant to invite Elder Longshou, saying, 'Just come alone, don't bring an attendant.' Longshou said, 'If I'm not allowed to bring one, how can I leave?' The Master said, 'Too much affection.' Longshou had no reply. The Master replied on his behalf, 'Thank you very much, Abbot, for your kind instruction.' The governor of Min (Fujian province) submitted a memorial requesting ceremonial robes for the Master. One day, the Master showed a slight illness. A monk entered the abbot's room to inquire. The Master said, 'I have known you for many years. What methods can save me?' The monk said, 'There are many methods. I heard that the Abbot does not abstain from food.' (Fadeng (Dharma Lamp) has a different explanation: 'Does the Abbot really not abstain from food?') The Master also said to the assembly, 'For the past ten days, my strength has been weak. There is no other reason, it is just that the time has come.' A monk asked, 'Since the time has come, is the Master leaving or staying?' The Master said, 'Speak! Speak!' The monk said, 'In that case, I dare not act rashly.' The Master said, 'Losing money and suffering punishment.' Having said that, he passed away.
National Teacher Xing Sheng Shen Yan of Gushan (Drum Mountain) in Fuzhou
Was the son of the Li family of Daliang (Great Liang). From a young age, he disliked meat and fish and enjoyed hearing the sounds of bells and chanting. At the age of twelve, several streams of white vapor appeared on the walls of his residence. The Master wrote a poem on the wall, saying, 'The white path should quickly change its course from now on; do not come and appear as an ominous sign. Certainly.'
祛邪行歸真見。必得超凡入聖鄉。題罷氣即隨滅。年甫志學。遘疾甚亟。夢神人與藥。覺而頓愈。明年又夢。梵僧告曰。出家時至矣。遂依衛州白鹿山規禪師披削。嵩岳受具。謂同學曰。古德云。白四羯磨后。全體戒定慧。豈準繩而可拘也。於是杖錫遍扣禪關。而但記語言存乎知解。及造雪嶺。朗然符契。一日參雪峰。峰知其緣熟。忽起搊住曰。是甚麼。師釋然了悟。亦忘其了心。唯舉手搖曳而已。峰曰。子作道理邪。師曰。何道理之有。峰審其懸解。撫而印之。后閩帥常詢法要。創鼓山禪苑。請舉揚宗旨。上堂良久曰。南泉在日。亦有人舉要。且不識南泉。即今莫有識南泉者么。試出來對眾驗看。時有僧出禮拜。才起。師曰。作么生。僧近前曰。咨和尚。師曰。不才請退。乃曰。經有經師。論有論師。律有律師。有函有號。有部有帙。各有人傳持。且佛法是建立教。禪道乃止啼之說。他諸聖出興。蓋為人心不等。巧開方便。遂有多門。受疾不同。處方還異。在有破有。居空叱空。二患既除。中道須遣。鼓山所以道。句不當機。言非展事。承言者喪。滯句者迷。不唱言前。寧談句后。直至釋迦掩室。凈名杜口。大士梁時童子。當日一問。二問三問。盡有人了也。諸仁者。合作么生。時有僧出禮拜。師曰。高聲問。曰學
【現代漢語翻譯】 現代漢語譯本： 祛除邪念，迴歸真我，就能超越凡人，進入聖人的境界。寫完這些話，氣息就隨之消散。在他剛滿十五歲的時候，得了一場重病，夢中神人給了他藥，醒來后立刻痊癒。第二年又夢見一位梵僧告訴他說：『你出家的時機到了。』於是他依從衛州白鹿山的規禪師剃度出家，在嵩山受了具足戒。他對同學說：『古人說，經過白四羯磨（指受戒的儀式）后，就具備了完整的戒、定、慧，難道可以被準繩所束縛嗎？』於是他拄著錫杖，遍訪各地的禪宗道場，但只是記住了一些語言文字上的理解。直到來到雪嶺，才豁然開悟。有一天，他參訪雪峰禪師，雪峰禪師知道他的機緣已經成熟，突然起身抓住他說：『這是什麼？』他頓時開悟，也忘記了開悟的心境，只是舉起手搖了搖。雪峰禪師問：『你是在用道理來解釋嗎？』他說：『哪裡有什麼道理可言？』雪峰禪師審視他已經徹底領悟，便撫摸著他，印可了他的證悟。後來，閩地的長官常來請教佛法要義，於是建立了鼓山禪苑，請他來弘揚禪宗宗旨。他上堂說法，沉默了很久，說：『南泉禪師在世的時候，也有人提出問題，卻不認識南泉禪師。現在有沒有人認識南泉禪師呢？試著出來當衆驗證一下。』當時有一位僧人出來禮拜，剛起身，禪師就說：『作么生？』僧人走近前說：『請教和尚。』禪師說：『不才，請退下。』於是說：『經有經師，論有論師，律有律師，有函有號，有部有帙，各有專門的人來傳持。但是佛法是建立教義，禪道只是止息哭啼的說法。諸佛聖人出現於世，是因為人心不同，巧妙地開設方便之門，所以有了多種法門。就像患的疾病不同，開出的藥方也不同。在有中破除有，在空中呵斥空，兩種弊病都除掉了，中道也需要捨棄。所以鼓山說，話語不合時機，言語不能展示實事。執著于言語的人會喪失真意，停留在語句上的人會迷惑。不說言語之前，寧可談論言語之後。直到釋迦牟尼佛掩室默然，維摩詰居士閉口不言，大士在梁朝時化作童子，當日一問、二問、三問，都有人領悟了。諸位仁者，應該怎麼做呢？』當時有一位僧人出來禮拜，禪師說：『高聲問。』僧人說：『學
【English Translation】 English version: Eliminating evil thoughts and returning to one's true self allows one to transcend the mundane and enter the realm of the saints. As soon as these words were written, his breath faded away. When he was just fifteen years old, he fell seriously ill. In a dream, a divine being gave him medicine, and he recovered immediately upon waking. The following year, he dreamed again, and a Buddhist monk told him, 'The time for you to leave home has arrived.' So he followed the Chan Master Gui of Bailu Mountain in Weizhou to have his head shaved and become a monk, and he received the complete precepts at Mount Song. He said to his fellow students, 'The ancients said that after the White Four Karmas (referring to the ordination ceremony), one possesses complete discipline, concentration, and wisdom. How can this be constrained by a plumb line?' So he traveled with his staff, visiting Chan monasteries everywhere, but he only remembered some linguistic understandings. It wasn't until he arrived at Snow Mountain that he suddenly awakened. One day, he visited Chan Master Xuefeng, who knew that his opportunity had ripened. Suddenly, Xuefeng grabbed him and said, 'What is this?' He immediately awakened and forgot the state of awakening, simply raising his hand and waving it. Chan Master Xuefeng asked, 'Are you explaining this with reasoning?' He said, 'Where is there any reasoning to speak of?' Chan Master Xuefeng examined him and saw that he had completely understood, so he stroked him and affirmed his enlightenment. Later, the governor of Min often came to ask about the essentials of the Dharma, so he established the Gushan Chan Monastery and invited him to propagate the Chan sect's teachings. He ascended the platform to preach, remained silent for a long time, and said, 'When Chan Master Nanquan was alive, there were also people who raised questions, but they did not recognize Chan Master Nanquan. Is there anyone here today who recognizes Chan Master Nanquan? Try to come forward and be verified in front of everyone.' At that time, a monk came forward to bow, and as soon as he stood up, the Chan Master said, 'What are you doing?' The monk stepped forward and said, 'I ask for the Venerable's instruction.' The Chan Master said, 'I am not talented, please step back.' Then he said, 'The sutras have sutra masters, the treatises have treatise masters, the precepts have precept masters, there are cases and titles, sections and volumes, each with specialized people to transmit them. But the Buddha-dharma is about establishing teachings, and the Chan path is just a saying to stop crying. The Buddhas and saints appear in the world because people's minds are different, skillfully opening expedient doors, so there are many Dharma gates. Just like different illnesses require different prescriptions. In existence, break through existence; in emptiness, scold emptiness. Once both faults are removed, the Middle Way must also be abandoned. Therefore, Gushan says, words that are not appropriate to the occasion, speech that cannot display reality. Those who cling to words will lose the true meaning, and those who dwell on sentences will be confused. Rather than speaking before the words, it is better to talk about what comes after the words. Until Shakyamuni Buddha closed his room in silence, and Vimalakirti kept his mouth shut, the Bodhisattva transformed into a child during the Liang Dynasty, and on that day, one question, two questions, three questions, there were people who understood. What should you all do?' At that time, a monk came forward to bow, and the Chan Master said, 'Ask loudly.' The monk said, 'I learn'
人咨和尚。師喝曰。出去。曰己事未明。以何為驗。師抗聲曰。似未聞那。其僧再問。師曰。一點隨流食咸不重。問如何是包盡乾坤底句。師曰。近前來。僧近前。師曰。鈍置殺人。曰如何紹得。師曰。犴𤞞無風徒勞展掌。曰如何即是。師曰錯。曰學人便承當時如何。師曰。汝作么生承當。(法燈別云。莫費力)問如何是學人正立處師曰。不從諸聖行。(法燈別云。汝擬亂走)問千山萬山那個是正山。師曰。用正山作么。(法燈別云。千山萬山)師與招慶相遇次。慶曰家常。師曰。太無厭生。慶曰。且款款。師卻曰。家常。慶曰。今日未有火。師曰。太鄙吝生。慶曰。穩便將取去。上堂垂語曰。鼓山門下。不得咳嗽。時有僧咳嗽一聲。師曰。作甚麼。曰傷風。師曰。傷風即得。僧問。如何是宗門中事。師乃側掌吽吽。問如何是向上關棙子。師便打。問如何是鼓山正主。師曰。瞎作么。師問保福。古人道。非不非。是不是。意作么生。福拈起茶盞。師曰。莫是非好。問如何是真實人體。師曰。即今是甚麼體。曰究竟如何。師曰。爭得到恁么地。問如何是佛法大意。師曰。金烏一點。萬里無雲。上堂。欲知此事。如一口劍。僧問。學人是死屍。如何是劍。師曰。拽出這死屍著。僧應喏。便歸僧堂結束而去。師至晚聞得乃曰
【現代漢語翻譯】 現代漢語譯本： 有僧人請教人咨和尚。人咨和尚呵斥道：『出去！』 僧人說：『自己的事情還沒有明白，用什麼來驗證呢？』 人咨和尚提高聲音說：『好像沒聽說過啊！』 那僧人再次發問。人咨和尚說：『一點隨波逐流，嚐遍鹹味也不覺得重。』 問：『如何是包容盡乾坤的句子？』 人咨和尚說：『近前來。』僧人走近前。 人咨和尚說：『白白地耽誤了你。』 問：『如何才能繼承？』 人咨和尚說：『犴𤞞（一種野獸）無風，徒勞地伸開手掌。』 問：『如何才是？』 人咨和尚說：『錯！』 問：『學人便承擔當時的情景如何？』 人咨和尚說：『你打算怎麼承擔？』（法燈禪師另說：『莫費力。』） 問：『如何是學人正立的地方？』 人咨和尚說：『不跟隨諸聖的行跡。』（法燈禪師另說：『你打算亂走。』） 問：『千山萬山，哪個是正山？』 人咨和尚說：『要正山做什麼？』（法燈禪師另說：『千山萬山。』） 人咨和尚與招慶（Zhaoging）相遇時，招慶說：『家常便飯。』 人咨和尚說：『太不知滿足了。』 招慶說：『且慢慢來。』 人咨和尚卻說：『家常便飯。』 招慶說：『今天還沒生火。』 人咨和尚說：『太鄙吝了。』 招慶說：『穩妥地拿去吧。』 人咨和尚上堂說法，垂示說：『鼓山（Gushan）門下，不得咳嗽。』 當時有個僧人咳嗽了一聲。人咨和尚說：『做什麼？』 僧人說：『傷風了。』 人咨和尚說：『傷風就可以。』 僧人問：『如何是宗門中的事？』 人咨和尚於是側著手掌，發出『吽吽』的聲音。 問：『如何是向上的關棙子（門閂）？』 人咨和尚便打。 問：『如何是鼓山（Gushan）正主？』 人咨和尚說：『瞎做什麼？』 人咨和尚問保福（Baofu）：『古人說，非不非，是不是，意作么生？』 保福（Baofu）拿起茶盞。 人咨和尚說：『莫說是非好。』 問：『如何是真實人體？』 人咨和尚說：『即今是什麼體？』 問：『究竟如何？』 人咨和尚說：『爭得到恁么地？』 問：『如何是佛法大意？』 人咨和尚說：『金烏一點，萬里無雲。』 上堂說法：『想要知道這件事，如同一口劍。』 僧人問：『學人是死屍，如何是劍？』 人咨和尚說：『拽出這死屍來。』 僧人應了一聲『喏』，便回僧堂收拾東西離開了。 人咨和尚到晚上聽說了這件事，便說：
【English Translation】 English version: A monk consulted with Abbot Renzhi. The Abbot shouted: 'Get out!' The monk said: 'My own affairs are not yet clear, what can be used to verify them?' Abbot Renzhi raised his voice and said: 'It's as if you haven't heard of it!' The monk asked again. Abbot Renzhi said: 'A drop follows the stream, tasting all the saltiness without feeling the weight.' Asked: 'What is the phrase that encompasses the entire universe?' Abbot Renzhi said: 'Come closer.' The monk approached. Abbot Renzhi said: 'You've been pointlessly delayed.' Asked: 'How can it be inherited?' Abbot Renzhi said: 'The 犴𤞞 (a kind of wild beast) has no wind, it's futile to extend its palm.' Asked: 'What is it then?' Abbot Renzhi said: 'Wrong!' Asked: 'How should the student then bear the situation at that time?' Abbot Renzhi said: 'How do you intend to bear it?' (Deng Fashi separately said: 'Don't waste your effort.') Asked: 'What is the student's upright standing place?' Abbot Renzhi said: 'Not following the practices of all the sages.' (Deng Fashi separately said: 'You intend to run around wildly.') Asked: 'Of the thousands of mountains, which is the true mountain?' Abbot Renzhi said: 'What do you need the true mountain for?' (Deng Fashi separately said: 'Thousands of mountains.') When Abbot Renzhi met Zhaoging, Zhaoging said: 'Everyday fare.' Abbot Renzhi said: 'Too insatiable.' Zhaoging said: 'Take it slowly.' Abbot Renzhi instead said: 'Everyday fare.' Zhaoging said: 'There's no fire today.' Abbot Renzhi said: 'Too stingy.' Zhaoging said: 'Take it away steadily.' Abbot Renzhi ascended the hall to give a speech, saying: 'Under the gate of Gushan (Drum Mountain), no coughing is allowed.' At that time, a monk coughed once. Abbot Renzhi said: 'What are you doing?' The monk said: 'I have a cold.' Abbot Renzhi said: 'Having a cold is fine.' A monk asked: 'What is the matter within the Zen school?' Abbot Renzhi then turned his palm sideways and made a 'Hum Hum' sound. Asked: 'What is the upward latch?' Abbot Renzhi then struck. Asked: 'Who is the true master of Gushan (Drum Mountain)?' Abbot Renzhi said: 'What are you doing blindly?' Abbot Renzhi asked Baofu: 'The ancients said, 'Not non-non, is it is?' What does it mean?' Baofu picked up a teacup. Abbot Renzhi said: 'It's better not to talk about right and wrong.' Asked: 'What is the true human body?' Abbot Renzhi said: 'What kind of body is it right now?' Asked: 'What is it ultimately?' Abbot Renzhi said: 'How can you get to such a place?' Asked: 'What is the great meaning of the Buddha-dharma?' Abbot Renzhi said: 'A single golden crow, ten thousand miles without clouds.' Ascending the hall to give a speech: 'If you want to know this matter, it is like a sword.' A monk asked: 'The student is a corpse, what is the sword?' Abbot Renzhi said: 'Drag out this corpse.' The monk responded with a 'Yes' and went back to the monks' hall to pack up and leave. Abbot Renzhi heard about this in the evening and said:
。好與拄杖。(東禪齊云。這僧若不肯。鼓山有甚過。若肯。何得便發去。又云。鼓山拄杖。賞伊罰伊。具眼底試商量看)問僧。鼓山有不跨石門句。汝作么生道。僧曰請。師便打。問如何是古人省心力處。師曰。汝何費力。問言滿天下無口過。如何是無口過。師曰。有甚麼過。問如何是教外別傳底事。師曰。喫茶去。師與閩帥瞻仰佛像。帥問。是甚麼佛。師曰。請大王鑑。帥曰。鑒即不是佛。師曰。是甚麼。帥無對。(長慶代云。久承大師在眾。何得造次)僧問。從上宗乘如何舉唱。師以拂子驀口打。問如何是省要處。師曰。汝還恥么。師復曰。今為諸仁者。刺頭入他諸聖化門裡。抖擻不出。所以向諸人道。教排不到。祖不西來。三世諸佛不能唱。十二分教載不起。凡聖攝不得。古今傳不得。忽爾是個漢。未通個訊息。向他恁么道。被他驀口摑。還怪得他么。雖然如此。也不得亂摑。鼓山尋常道。更有一人。不跨石門。須有不跨石門句。作么生是不跨石門句。鼓山自住三十餘年。五湖四海來者。向高山頂上看山玩水。未見一人快利。通得個訊息。如今還有人通得也未。若通得亦不昧。諸兄弟。若無。不如散去。珍重。師有偈曰。直下猶難會。尋言轉更賒。若論佛與祖。特地隔天涯。師舉問僧。汝作么生會。僧無語。
【現代漢語翻譯】 現代漢語譯本 好與拄杖。(東禪齊云：『這僧若不肯，鼓山有什麼過錯？若肯，為何立刻離開？』又說：『鼓山的拄杖，賞罰由它，有眼力的人試著商量看看。』)問僧人：『鼓山有不跨石門之句，你如何說？』僧人說：『請。』 師父便打了他。問：『如何是古人省心力處？』師父說：『你為何費力？』問：『話說遍天下沒有口過，如何是無口過？』師父說：『有什麼過錯？』問：『如何是教外別傳的事？』師父說：『喫茶去。』師父與閩帥一起瞻仰佛像，閩帥問：『這是什麼佛？』師父說：『請大王鑑別。』閩帥說：『鑑別就不是佛。』師父說：『那是什麼？』閩帥無言以對。(長慶代云：『久聞大師在眾，為何如此草率？』)僧人問：『從上宗乘如何舉唱？』師父用拂子朝他口上打去。問：『如何是省要處？』師父說：『你還羞恥嗎？』師父又說：『如今爲了各位仁者，刺頭進入諸聖化門裡，卻抖擻不出來。所以對各位說，教義排不到，祖師不從西方來，三世諸佛不能唱，十二分教載不起，凡聖攝不得，古今傳不得。』忽然有個人，未通這個訊息，向他這麼說，被他朝口上打去，還怪得了他嗎？雖然如此，也不得亂打。鼓山尋常說：『更有一個人，不跨石門，須有不跨石門句。』作么生是不跨石門句？鼓山自己住了三十餘年，五湖四海來的人，在高山頂上看山玩水，未見一人快利，通得這個訊息。如今還有人通得了嗎？若通得亦不昧。諸位兄弟，若無，不如散去。珍重。 師父有偈語說：『直下猶難會，尋言轉更賒。若論佛與祖，特地隔天涯。』師父舉起問僧人：『你作么生會？』僧人無語。
【English Translation】 English version 'Good' and 'staff'. (Dongchan Qiyun said: 'If this monk doesn't agree, what fault is there with Gushan? If he agrees, why does he leave immediately?' He also said: 'Gushan's staff, rewards and punishments are up to it; those with discerning eyes, try to discuss it.') A monk asked: 'Gushan has a saying about not crossing the Stone Gate, how do you explain it?' The master said: 'Please.' Then the master struck him. He asked: 'What is the place where the ancients saved effort?' The master said: 'Why do you exert effort?' He asked: 'Words fill the world without verbal fault; what is without verbal fault?' The master said: 'What fault is there?' He asked: 'What is the matter transmitted separately outside the teachings?' The master said: 'Go have tea.' The master and the Min commander together admired the Buddha statue. The commander asked: 'What Buddha is this?' The master said: 'Please, Your Majesty, discern.' The commander said: 'To discern is not Buddha.' The master said: 'What is it then?' The commander was speechless. (Changqing said on his behalf: 'I have long heard that the great master is among the assembly; why is he so rash?') A monk asked: 'How is the supreme vehicle of the lineage sung from above?' The master struck him in the mouth with a whisk. He asked: 'What is the essential point?' The master said: 'Are you still ashamed?' The master further said: 'Now, for all of you, I have pierced my head into the gate of the transformations of all the sages, but I cannot shake it off. Therefore, I say to you all, the teachings cannot be arranged, the patriarch did not come from the West, the Buddhas of the three worlds cannot sing, the twelve divisions of the teachings cannot bear it, the mundane and the sacred cannot grasp it, and it cannot be transmitted from ancient to modern times.' Suddenly, there is a person who has not understood this message. If you say this to him, he will slap you in the mouth. Can you blame him? Although this is so, you must not slap randomly. Gushan often says: 'There is another person who does not cross the Stone Gate; there must be a saying about not crossing the Stone Gate.' What is the saying about not crossing the Stone Gate? Gushan has lived here for more than thirty years. Those who come from all over the world look at the mountains and play in the water on the top of the high mountain, but I have not seen a single person who is quick and understands this message. Is there anyone who understands it now? If you understand it, you will not be ignorant. Brothers, if not, it is better to disperse. Treasure this. The master has a verse that says: 'It is difficult to understand directly; seeking words only makes it more distant. If you discuss the Buddha and the patriarch, they are especially separated by the ends of the earth.' The master raised the question and asked the monk: 'How do you understand it?' The monk was speechless.
乃謂侍者曰。某甲不會。請代一轉語。者曰。和尚與么道。猶隔天涯在。僧舉似師。師喚侍者。問汝為這僧代語。是否。者曰是。師便打趁出院。
杭州龍華寺靈照真覺禪師
高麗人也。萍游閩越。升雪峰之堂。冥符玄旨。居唯一衲。服勤眾務。閩中謂之照布衲。一夕指半月問溥上座曰。那一片甚麼處去也。溥曰。莫妄想。師曰。失卻一片也。眾雖嘆美。而恬澹自持。初住婺州齊雲山。上堂。良久。忽舒手顧眾曰。乞取些子。乞取些子。又曰。一人傳虛。萬人傳實。僧問。草童能歌舞。未審今時還有無。師下座作舞曰。沙彌會么。曰不會。師曰。山僧蹋曲子也不會。問還丹一粒。點鐵成金。至理一言。轉凡成聖。請師一點。師曰。還知齊云點金成鐵么。曰點金成鐵前之未聞。至理一言敢希垂示。師曰。句下不薦。後悔難追。次遷越州鏡清。上堂。今日盡令去也。時有僧出曰。請師盡令。師乃吽吽。問。如何是學人本分事。師曰。鏡清不惜口。問請師雕琢。師曰八成。曰為甚麼不十成。師曰。還知鏡清生修理么。問僧。甚處來。曰五峰來。師曰。來作甚麼。曰禮拜和尚。師曰。何不自體。曰禮了也。師曰。鏡湖水淺。問如何是第一句。師曰。莫錯下名言。曰豈無方便。師曰。烏頭養雀兒。問向上一路千聖不
【現代漢語翻譯】 現代漢語譯本：於是（禪師）對侍者說：『某甲（這僧人）不明白，請你代為說一句。』侍者說：『和尚你這樣說，還隔著天涯海角呢。』僧人把這話告訴了禪師，禪師叫來侍者，問：『你為這個僧人代話，是嗎？』侍者說是。禪師便打他，把他趕出了寺院。
杭州龍華寺靈照真覺禪師
是高麗人。四處遊歷到閩越（福建一帶），在雪峰義存禪師的禪堂里，暗合了玄妙的宗旨。獨自居住，身穿一件衲衣，勤勞地為大家服務。閩中一帶的人稱他為『照布衲』。一天晚上，（靈照禪師）指著半輪月亮問溥上座（一位僧人）：『那一塊到什麼地方去了？』溥上座說：『不要妄想。』禪師說：『失去了一塊啊。』大家雖然讚歎他的話，但他卻恬淡自持。最初住在婺州（今浙江金華一帶）的齊雲山。上堂說法時，沉默良久，忽然伸出手，看著大家說：『乞討一點，乞討一點。』又說：『一人傳虛，萬人傳實。』有僧人問：『草童（指牧童）能歌善舞，不知現在還有嗎？』禪師下座跳舞說：『沙彌（小和尚），你會嗎？』沙彌說：『不會。』禪師說：『山僧我連曲子都不會。』有僧人問：『還丹（道教煉丹術語，指仙丹）一粒，點鐵成金；至理（最高的道理）一言，轉凡成聖。請禪師點撥一下。』禪師說：『可知道齊雲山能點金成鐵嗎？』僧人說：『點金成鐵，以前沒聽說過。至理一言，希望能得到您的指教。』禪師說：『在話語中不能領悟，後悔就來不及了。』後來遷居到越州（今浙江紹興一帶）的鏡清寺。上堂說法時說：『今天全部都放下了。』當時有僧人出來說：『請禪師放下全部。』禪師於是『吽吽』（表示否定或不屑的聲音）。有僧人問：『如何是學人（學習佛法的人）的本分事？』禪師說：『鏡清寺不吝惜口舌。』有僧人問：『請禪師雕琢（指點）。』禪師說：『八成。』僧人說：『為什麼不十成？』禪師說：『可知道鏡清寺還需修理嗎？』有僧人問：『從哪裡來？』回答說：『從五峰山來。』禪師說：『來做什麼？』回答說：『禮拜和尚。』禪師說：『為什麼不禮拜自體（自己的佛性）？』回答說：『已經禮拜過了。』禪師說：『鏡湖水淺。』有僧人問：『如何是第一句（最高的真理）？』禪師說：『不要錯下名言（不要錯誤地定義它）。』僧人說：『難道沒有方便法門嗎？』禪師說：『烏頭（一種毒草）養雀兒（小鳥）。』有僧人問：『向上一路（通往更高境界的道路），千聖（歷代聖賢）不……』
【English Translation】 English version: Then (the Zen master) said to the attendant: 'This monk does not understand; please say a word on his behalf.' The attendant said, 'The way the abbot speaks is still as far as the horizon.' The monk told this to the Zen master. The Zen master called the attendant and asked, 'Did you speak on behalf of this monk?' The attendant said yes. The Zen master then hit him and drove him out of the monastery.
Zen Master Lingzhao Zhenjue of Longhua Temple in Hangzhou
Was a Korean. He traveled around to Minyue (the area around Fujian), and in the Zen hall of Zen Master Xuefeng Yicun (雪峰義存), he secretly matched the profound meaning. He lived alone, wearing a single kasaya (衲衣), diligently serving everyone. The people in Minzhong (閩中) called him 'Zhao Bunna (照布衲).' One evening, (Zen Master Lingzhao) pointed to the half-moon and asked Upadhyaya Pu (溥上座, a monk): 'Where did that piece go?' Upadhyaya Pu said, 'Don't妄想(wangxiang, engage in妄想, delusional thinking).' The Zen master said, 'A piece is lost.' Although everyone praised his words, he remained calm and self-possessed. He first lived in Qiyun Mountain (齊雲山) in Wuzhou (婺州, present-day Jinhua, Zhejiang). When he ascended the hall to preach, he remained silent for a long time, then suddenly stretched out his hand, looked at everyone, and said, 'Beg for a little, beg for a little.' He also said, 'One person spreads falsehood, ten thousand people spread truth.' A monk asked, 'The grass boy (referring to a shepherd boy) can sing and dance well, I wonder if there are any now?' The Zen master descended from the seat and danced, saying, 'Shami (沙彌, novice monk), can you?' The Shami said, 'No.' The Zen master said, 'This mountain monk doesn't even know the tunes.' A monk asked, 'A pill of還丹(huandan, alchemical elixir, referring to immortality pill), turns iron into gold; a word of至理(zhili, ultimate truth), transforms the ordinary into the holy. Please give me some guidance.' The Zen master said, 'Do you know that Qiyun Mountain can turn gold into iron?' The monk said, 'Turning gold into iron, I have never heard of it before. I hope to receive your guidance on a word of至理(zhili, ultimate truth).' The Zen master said, 'If you cannot understand the meaning of the words, it will be too late to regret.' Later, he moved to Jingqing Temple (鏡清寺) in Yuezhou (越州, present-day Shaoxing, Zhejiang). When he ascended the hall to preach, he said, 'Today, everything is let go.' At that time, a monk came out and said, 'Please let go of everything, Zen master.' The Zen master then said '吽吽(honghong, sound of disapproval or negation).' A monk asked, 'What is the fundamental duty of a learner (of Buddhism)?' The Zen master said, 'Jingqing Temple does not spare words.' A monk asked, 'Please雕琢(diaozhuo, polish, guide).' The Zen master said, 'Eighty percent.' The monk said, 'Why not one hundred percent?' The Zen master said, 'Do you know that Jingqing Temple still needs repair?' A monk asked, 'Where do you come from?' He replied, 'From Five Peaks Mountain (五峰山).' The Zen master said, 'What are you doing here?' He replied, 'Worshiping the abbot.' The Zen master said, 'Why not worship your own自體(ziti, own Buddha-nature)?' He replied, 'I have already worshiped.' The Zen master said, 'The water in Mirror Lake (鏡湖) is shallow.' A monk asked, 'What is the first sentence (the highest truth)?' The Zen master said, 'Do not wrongly define it.' The monk said, 'Is there no expedient means?' The Zen master said, 'Feeding雀兒(queer, sparrow) with烏頭(wutou, aconite, a poisonous herb).' A monk asked, 'The path upward (to a higher realm), the thousand sages (歷代聖賢) do not...'
傳。未審甚麼人傳得。師曰。千聖也疑我。曰莫便是傳也無。師曰。晉帝斬嵇康。問釋迦掩室于摩竭。凈名杜口于毗耶。此意如何。師曰。東廊下兩兩三三。上堂。諸方以毗盧法身為極則。鏡清這裡即不然。須知毗盧有師。法身有主。僧問。如何是毗盧師。法身主。師曰。二公爭敢論。問古人道。見色便見心。此即是色。阿那個是心。師曰。恁么問莫欺山僧么。問未剖以前請師斷。師曰。落在甚麼處。曰失口即不可。師曰。也是寒山送拾得。僧禮拜。師曰。住住。阇黎失口。山僧失口。曰惡虎不食子。師曰。驢頭出。馬頭回。師驀問一僧。記得么。曰記得。師曰。道甚麼。曰道甚麼。師曰。淮南小兒入寺。問是甚麼。即俊鷹俊鷂趁不及。師曰。阇黎別問。山僧別答。曰請師別答。師曰。十里行人較一程。問金屑雖貴眼裡著不得時如何。師曰。著不得。還著得么。僧禮拜。師曰。深沙神。問菩提樹下度眾生。如何是菩提樹。師曰。大似苦練樹。曰為甚麼似苦練樹。師曰。素非良馬。何勞鞭影。晉天福丁未示寂。塔于杭之大慈山。
明州翠巖令參永明禪師
安吉州人也。僧問。不借三寸請師道。師曰。茶堂里貶剝去。問國師三喚侍者。意旨如何。師曰。抑逼人作么。上堂。一夏與兄弟東語西話。看翠巖眉毛在
【現代漢語翻譯】 現代漢語譯本 傳：不知道是誰傳下來的？ 師父說：『即使是眾聖也懷疑我。』 （僧人）問：『莫非是沒有傳授嗎？』 師父說：『晉代的嵇康被斬首。』 （僧人）問：『釋迦牟尼（Śākyamuni）(佛教創始人)在摩竭陀（Magadha）(古印度王國)掩室，維摩詰（Vimalakīrti）(在家菩薩，以辯才著稱)在毗耶離（Vaiśālī）(古印度城市)杜口不言，這是什麼意思？』 師父說：『東廊下三三兩兩。』 （師父）上堂說法：『各方都以毗盧遮那佛（Vairocana）(佛的三身之一，代表法身)的法身為最高的真理，但在鏡清我這裡卻不是這樣。須知毗盧遮那佛有老師，法身有主宰。』 僧人問：『什麼是毗盧遮那佛的老師，法身的主宰？』 師父說：『二公怎敢議論？』 （僧人）問：『古人說，見色便見心，這便是色，哪個是心？』 師父說：『這樣問，莫非是欺騙老僧嗎？』 （僧人）問：『未剖析之前，請師父決斷。』 師父說：『落在什麼地方？』 （僧人）說：『說錯話就不好了。』 師父說：『也是寒山（Hanshan）(唐代詩人，常與拾得並稱)送拾得（Shide）(唐代僧人，常與寒山並稱)。』 僧人禮拜。 師父說：『住住，你失口，我也失口。』 （僧人）說：『惡虎不食子。』 師父說：『驢頭出，馬頭回。』 師父忽然問一個僧人：『記得嗎？』 （僧人）說：『記得。』 師父說：『說什麼？』 （僧人）說：『說什麼？』 師父說：『淮南的小孩進入寺廟，問這是什麼，即使是俊鷹俊鷂也趕不上。』 師父說：『你另外問，我另外答。』 （僧人）說：『請師父另外回答。』 師父說：『十里行人，較量一程。』 （僧人）問：『金屑雖然貴重，但眼裡容不得的時候，該怎麼辦？』 師父說：『容不得，還能容得嗎？』 僧人禮拜。 師父說：『深沙神（Deep Sand God）。』 （僧人）問：『菩提樹（Bodhi tree）(覺悟之樹)下度眾生，什麼是菩提樹？』 師父說：『很像苦楝樹。』 （僧人）說：『為什麼像苦楝樹？』 師父說：『本來就不是良馬，何必用鞭子的影子來驅使？』 晉天福丁未年圓寂，塔在杭州的大慈山。
明州翠巖令參拜永明禪師（Yongming Yanshou）(宋代禪宗大師)
安吉州人。僧人問：『不借用三寸（舌頭），請師父說。』 師父說：『在茶堂里貶斥剝落。』 （僧人）問：『國師（National Teacher）(皇帝冊封的佛教高僧)三次呼喚侍者，意旨如何？』 師父說：『強迫人做什麼？』 （師父）上堂說法：『一個夏天和兄弟們東一句西一句地說話，看翠巖的眉毛還在不在。』
【English Translation】 English version Transmission: I don't know who transmitted it. The master said: 'Even the saints doubt me.' (A monk) asked: 'Could it be that there is no transmission?' The master said: 'The Jin Emperor beheaded Ji Kang.' (A monk) asked: 'Śākyamuni (founder of Buddhism) closed his room in Magadha (ancient Indian kingdom), and Vimalakīrti (lay bodhisattva, known for his eloquence) remained silent in Vaiśālī (ancient Indian city). What does this mean?' The master said: 'In the east corridor, in twos and threes.' (The master) ascended the hall and preached: 'All directions regard the Dharma body of Vairocana (one of the three bodies of the Buddha, representing the Dharma body) as the ultimate truth, but it is not so here with me, Jingqing. You must know that Vairocana has a teacher, and the Dharma body has a master.' A monk asked: 'What is the teacher of Vairocana and the master of the Dharma body?' The master said: 'How dare the two gentlemen discuss it?' (A monk) asked: 'The ancients said, 'Seeing form is seeing mind.' This is form, which is mind?' The master said: 'Are you trying to deceive this old monk by asking such a question?' (A monk) asked: 'Before it is analyzed, please decide, Master.' The master said: 'Where does it fall?' (The monk) said: 'It's not good to misspeak.' The master said: 'It's like Hanshan (Tang Dynasty poet, often mentioned with Shide) sending Shide (Tang Dynasty monk, often mentioned with Hanshan).' The monk bowed. The master said: 'Stop, stop. You misspoke, and I misspoke.' (The monk) said: 'A cruel tiger does not eat its cubs.' The master said: 'A donkey's head comes out, and a horse's head returns.' The master suddenly asked a monk: 'Do you remember?' (The monk) said: 'I remember.' The master said: 'What did it say?' (The monk) said: 'What did it say?' The master said: 'A child from Huainan enters a temple and asks what it is, even a swift hawk cannot catch up.' The master said: 'You ask something else, and I will answer something else.' (The monk) said: 'Please answer something else, Master.' The master said: 'Travelers over ten miles compare one journey.' (The monk) asked: 'If gold dust is precious, but cannot be put in the eyes, what should be done?' The master said: 'It cannot be put in, can it still be put in?' The monk bowed. The master said: 'Deep Sand God.' (The monk) asked: 'To deliver sentient beings under the Bodhi tree (tree of enlightenment), what is the Bodhi tree?' The master said: 'It's very much like a chinaberry tree.' (The monk) said: 'Why is it like a chinaberry tree?' The master said: 'It was never a good horse, why bother using the shadow of a whip to drive it?' He passed away in the Dingwei year of Tianfu in the Jin Dynasty, and his pagoda is at Mount Daci in Hangzhou.
Lingcan of Cuiyan in Mingzhou visited Zen Master Yongming (Yongming Yanshou) (Song Dynasty Zen master)
He was from Anji Prefecture. A monk asked: 'Without borrowing three inches (tongue), please speak, Master.' The master said: 'Reject and strip away in the tea hall.' (The monk) asked: 'What is the meaning of the National Teacher (Buddhist monk conferred by the emperor) calling the attendant three times?' The master said: 'What are you forcing people to do?' (The master) ascended the hall and preached: 'One summer, I talked east and west with the brothers, see if Cuiyan's eyebrows are still there.'
么。(長慶雲。生也。雲門云。關。保福云。作賊人心虛。翠巖芝云。為眾竭力。禍出私門)問凡有言句儘是點污。如何是向上事。師曰。凡有言句儘是點污。問如何是省要處。師曰。大眾笑汝。問還丹一粒。點鐵成金。至理一言。轉凡成聖。學人上來。請師一點。師曰。不點。曰為甚麼不點。師曰。恐汝落凡聖。曰乞師至理。師曰。侍者點茶來。問古人拈槌堅拂。意旨如何。師曰。邪法難扶。問僧繇為甚寫志公真不得。師曰。作么生合殺。問險惡道中以何為津樑。師曰。藥山再三叮囑。問不帶凡聖。當機何示。師曰。莫向人道。翠巖靈利。問妙機言句。盡皆不當。宗乘中事如何。師曰。禮拜著。曰學人不會。師曰。出家行腳。禮拜也不會。師后遷龍冊而終焉。
越州鏡清寺道怤順德禪師
永嘉陳氏子。六歲不葷茹。親黨強啖以枯魚。隨即嗢噦。遂求出家。于本州開元寺受具。遊方抵閩。謁雪峰。峰問。甚處人。曰溫州人。峰曰。恁么則與一宿覺是鄉人也。曰祇如一宿覺。是甚麼處人。峰曰。好吃一頓棒。且放過。一日師問。祇如古德豈不是以心傳心。峰曰。兼不立文字語句。師曰。祇如不立文字語句。師如何傳。峰良久。師禮謝。峰曰。更問我一轉豈不好。師曰。就和尚請一轉問頭。峰曰。祇恁么為別
有商量。師曰。和尚恁么即得。峰曰。于汝作么生。師曰。孤負殺人。雪峰謂眾曰。堂堂密密地。師出問。是甚麼堂堂密密。峰起立曰。道甚麼。師退步而立。雪峰垂語曰。此事得恁么尊貴。得恁么綿密。師曰。道怤自到來數年。不聞和尚恁么示誨。峰曰。我向前雖無。如今已有。莫有所妨么。曰不敢。此是和尚不已而已。峰曰。致使我如此。師從此信入。而且隨眾。時謂之小怤布衲。普請次。雪峰舉。溈山道。見色便見心。汝道還有過也無。師曰。古人為甚麼事。峰曰。雖然如此。要共汝商量。師曰。恁么則不如道怤鋤地去。師再參雪峰。峰問。甚處來。師曰。嶺外來。峰曰。甚麼處逢見達磨。師曰。更在甚麼處。峰曰。未信汝在。師曰。和尚莫恁么粘泥好。峰便休。師后遍歷諸方。益資權智。因訪先曹山。山問甚麼處來。師曰。昨日離明水。山曰。甚麼時到明水。師曰。和尚到時到。山曰。汝道。我甚麼時到。師曰。適來猶記得。山曰。如是如是。師初住越州鏡清。唱雪峰之旨。學者奔湊。副使皮光業者。日休之子。辭學宏贍。屢擊難之退。謂人曰。怤師之高論。人莫窺其極也。新到參。師拈起拂子。僧曰。久向鏡清。猶有這個在。師曰。鏡清今日失利。問學人啐。請師啄。師曰。還得活也無。曰若不活。遭人怪
【現代漢語翻譯】 現代漢語譯本 有商量。（雪峰）雪峰問。（道怤）道怤禪師說：『和尚您這樣說就對了。』雪峰問：『對你來說又如何呢？』道怤禪師說：『辜負了（雪峰）殺人的心意。』雪峰對大眾說：『多麼堂堂正正，多麼嚴密啊！』道怤禪師出來問：『什麼是堂堂密密？』雪峰站起來說：『說什麼？』道怤禪師退後站立。雪峰開示說：『這件事是如此的尊貴，如此的綿密。』道怤禪師說：『道怤自從來到這裡幾年，沒有聽和尚您這樣開示教誨。』雪峰說：『我以前雖然沒有，現在已經有了，莫非有什麼妨礙嗎？』道怤禪師說：『不敢。這是和尚您不得已而為之。』雪峰說：『才使得我如此。』道怤禪師從此信服並深入理解，而且隨眾修行，當時人們稱他為小怤布衲（指道怤禪師）。 在一次普請（指集體勞作）中，雪峰舉（溈山靈佑（Weishan Lingyou））溈山（溈山靈佑（Weishan Lingyou））的話說：『見色便見心。』你（道怤禪師）說還有過失嗎？』道怤禪師說：『古人爲了什麼事（才這樣說）？』雪峰說：『雖然如此，要和你商量。』道怤禪師說：『這樣還不如說道怤去鋤地。』 道怤禪師再次參拜雪峰。雪峰問：『從哪裡來？』道怤禪師說：『從嶺外來。』雪峰問：『在什麼地方見到達磨（Bodhidharma）？』道怤禪師說：『更在什麼地方（尋找）？』雪峰說：『不相信你真的見到了。』道怤禪師說：『和尚您不要這樣執著好不好。』雪峰便停止了問話。 道怤禪師後來遊歷各處，更加增長了權巧和智慧。因為拜訪先曹山（本寂（Benji））曹山（本寂（Benji）），曹山問：『從哪裡來？』道怤禪師說：『昨天離開明水。』曹山問：『什麼時候到明水？』道怤禪師說：『和尚到的時候到。』曹山問：『你說，我什麼時候到？』道怤禪師說：『剛才還記得。』曹山說：『如是如是。』 道怤禪師最初住在越州鏡清（寺廟名），宣揚雪峰（義存（Xuefeng Yicun））雪峰（義存（Xuefeng Yicun））的宗旨，學人紛紛前來。副使皮光業，是皮日休的兒子，文辭學問淵博，多次辯難都被道怤禪師駁倒，（皮光業）對人說：『道怤禪師的高論，人們無法窺探到它的極致啊。』 新來的僧人蔘拜。道怤禪師拿起拂子。僧人說：『久仰鏡清（寺廟名），還有這個（拂子）在。』道怤禪師說：『鏡清（寺廟名）今天失利了。』（道怤禪師）問學人：『啐（你）一口，請我啄（你）。』道怤禪師說：『還能活嗎？』（僧人）說：『如果不活，會被人責怪。』
【English Translation】 English version There is discussion. The master (Xuefeng) said. Xuefeng asked. (Daofu) Zen Master Daofu said, 'Venerable monk, you are right to say so.' Xuefeng said, 'What about you?' Zen Master Daofu said, 'I have failed (Xuefeng's) intention to kill.' Xuefeng said to the assembly, 'How dignified and how meticulous!' Zen Master Daofu came out and asked, 'What is dignified and meticulous?' Xuefeng stood up and said, 'What are you saying?' Zen Master Daofu stepped back and stood still. Xuefeng gave instructions, saying, 'This matter is so noble and so meticulous.' Zen Master Daofu said, 'Since I, Daofu, came here a few years ago, I have not heard you, venerable monk, give such instructions.' Xuefeng said, 'Although I didn't have it before, I have it now. Is there any hindrance?' Zen Master Daofu said, 'I dare not. This is what you, venerable monk, had to do.' Xuefeng said, 'That's why I am like this.' From then on, Zen Master Daofu believed and deeply understood, and followed the assembly in practice. At that time, people called him Little Daofu Bunna (referring to Zen Master Daofu). During a general labor (referring to collective work), Xuefeng cited the words of (Weishan Lingyou) Weishan (Weishan Lingyou): 'Seeing form, one sees the mind.' Do you (Zen Master Daofu) say there is still fault?' Zen Master Daofu said, 'What did the ancients do (to say this)?' Xuefeng said, 'Even so, I want to discuss it with you.' Zen Master Daofu said, 'In that case, it is better to say that Daofu goes to hoe the ground.' Zen Master Daofu visited Xuefeng again. Xuefeng asked, 'Where do you come from?' Zen Master Daofu said, 'I come from beyond the mountains.' Xuefeng asked, 'Where did you meet Bodhidharma (達磨)?' Zen Master Daofu said, 'Where else (to look for him)?' Xuefeng said, 'I don't believe you really met him.' Zen Master Daofu said, 'Venerable monk, please don't be so attached.' Xuefeng stopped asking. Later, Zen Master Daofu traveled everywhere, further increasing his skillful means and wisdom. Because he visited the late Caoshan (Benji), Caoshan (Benji) asked, 'Where do you come from?' Zen Master Daofu said, 'I left Mingshui yesterday.' Caoshan asked, 'When did you arrive at Mingshui?' Zen Master Daofu said, 'When you arrived, venerable monk, I arrived.' Caoshan asked, 'You say, when did I arrive?' Zen Master Daofu said, 'I still remember just now.' Caoshan said, 'So it is, so it is.' Zen Master Daofu initially lived in Yuezhou Jingqing (temple name), propagating the teachings of Xuefeng (Yicun). Scholars flocked to him. Vice Envoy Pi Guangye, the son of Pi Rixiu, was erudite and eloquent. He was repeatedly refuted by Zen Master Daofu in debates. (Pi Guangye) said to people, 'Zen Master Daofu's high-level arguments are unfathomable.' A newly arrived monk paid respects. Zen Master Daofu picked up a whisk. The monk said, 'I have long admired Jingqing (temple name). It still has this (whisk).' Zen Master Daofu said, 'Jingqing (temple name) has lost today.' (Zen Master Daofu) asked the student, 'Spit on (you), please let me peck (you).' Zen Master Daofu said, 'Can you still live?' (The monk) said, 'If I don't live, I will be blamed.'
笑。師曰。也是草里漢。問僧。近離甚處。曰三峰。師曰。夏在甚處。曰五峰。師曰。放你三十棒。曰過在甚麼處。師曰。為汝出一叢林。入一叢林。師一日于僧堂自擊鐘曰。玄沙道底。玄沙道底。僧問玄沙道甚麼。師乃畫一圓相。僧曰。若不久參。爭知與么。師曰。失錢遭罪。師住庵時。有行者至。徐徐近繩床。取拂子提起。問某甲喚這個作拂子。庵主喚作甚麼。師曰。不可更安名立字也。行者乃擲卻拂子曰。著甚死急。問僧。外面是甚麼聲。曰蛇咬蝦蟆聲。師曰。將謂眾生苦。更有苦眾生。師問靈云。行腳事大。乞師指南。云曰。浙中米作么價。師曰。若不是道怤。洎作米價會。卻問。如何是靈源一直道。師曰。鏡湖水可煞深。問如何是清凈法身。師曰。紅日照青山。曰如何是法身向上事。師曰。風吹雪不寒。問僧。趙州喫茶話。汝作么生會。僧便出去。師曰。邯鄲學唐步。問學人未達其源。請師方便。師曰。是甚麼源。曰其源。師曰。若是其源。爭受方便。僧禮拜退。侍者問。和尚適來莫是成褫伊么。師曰無。曰莫是不成褫伊么。師曰無。曰未審意旨如何。師曰。一點水墨。兩處成龍。師在帳中坐。有僧問訊。師撥開曰。當斷不斷。反招其亂。曰既是當斷。為甚麼不斷。師曰。我若盡法。直恐無民。曰不怕無民
【現代漢語翻譯】 笑（xiào）：師父笑了。 師曰（shī yuē）：師父說，『也是草里漢（yě shì cǎo lǐ hàn）。』（指見識淺薄，如同鄉野之人） 問僧（wèn sēng）：師父問僧人，『近離甚處（jìn lí shèn chù）？』（最近從哪裡來？） 曰三峰（yuē sān fēng）：僧人說，『三峰（sān fēng）。』（地名） 師曰（shī yuē）：師父說，『夏在甚處（xià zài shèn chù）？』（夏天在哪裡？） 曰五峰（yuē wǔ fēng）：僧人說，『五峰（wǔ fēng）。』（地名） 師曰（shī yuē）：師父說，『放你三十棒（fàng nǐ sān shí bàng）。』（要打你三十棒） 曰過在甚麼處（yuē guò zài shèn me chù）：僧人說，『過在甚麼處（guò zài shèn me chù）？』（錯在哪裡？） 師曰（shī yuē）：師父說，『為汝出一叢林（wèi rǔ chū yī cóng lín），入一叢林（rù yī cóng lín）。』（為你離開一個叢林，又進入另一個叢林，指沒有開悟） 師一日于僧堂自擊鐘曰（shī yī rì yú sēng táng zì jī zhōng yuē）：師父有一天在僧堂自己敲鐘說，『玄沙道底（xuán shā dào dǐ），玄沙道底（xuán shā dào dǐ）。』（玄沙禪師說的，玄沙禪師說的） 僧問玄沙道甚麼（sēng wèn xuán shā dào shèn me）：僧人問，『玄沙道甚麼（xuán shā dào shèn me）？』（玄沙禪師說了什麼？） 師乃畫一圓相（shī nǎi huà yī yuán xiàng）：師父於是畫了一個圓相（yuán xiàng）。（佛教中象徵圓滿的符號） 僧曰（sēng yuē）：僧人說，『若不久參（ruò bù jiǔ cān），爭知與么（zhēng zhī yǔ me）。』（如果不是長期參學，怎麼會知道這個？） 師曰（shī yuē）：師父說，『失錢遭罪（shī qián zāo zuì）。』（丟了錢還受罪，指多此一舉） 師住庵時（shī zhù ān shí）：師父住在庵里的時候。 有行者至（yǒu xíng zhě zhì）：有個行者（xíng zhě）（雲遊僧人）來到。 徐徐近繩床（xú xú jìn shéng chuáng）：慢慢地靠近繩床（shéng chuáng）。（一種簡易的床） 取拂子提起（qǔ fú zǐ tí qǐ）：拿起拂子（fú zǐ）。（一種禪宗法器） 問某甲喚這個作拂子（wèn mǒu jiǎ huàn zhè ge zuò fú zǐ），庵主喚作甚麼（ān zhǔ huàn zuò shèn me）：問，『我稱這個為拂子（fú zǐ），庵主（ān zhǔ）（庵的住持）稱它作什麼？』 師曰（shī yuē）：師父說，『不可更安名立字也（bù kě gèng ān míng lì zì yě）。』（不可以再安立名字了） 行者乃擲卻拂子曰（xíng zhě nǎi zhì què fú zǐ yuē）：行者於是扔掉拂子說，『著甚死急（zhe shèn sǐ jí）？』（急什麼？） 問僧（wèn sēng）：問僧人。 外面是甚麼聲（wài miàn shì shèn me shēng）：『外面是什麼聲音？』 曰蛇咬蝦蟆聲（yuē shé yǎo há ma shēng）：回答說，『蛇咬蛤蟆的聲音。』 師曰（shī yuē）：師父說，『將謂眾生苦（jiāng wèi zhòng shēng kǔ），更有苦眾生（gèng yǒu kǔ zhòng shēng）。』（以為眾生已經夠苦了，還有更苦的眾生） 師問靈云（shī wèn líng yún）：師父問靈云（líng yún）。（人名） 行腳事大（xíng jiǎo shì dà），乞師指南（qǐ shī zhǐ nán）：『行腳（xíng jiǎo）（雲遊）是大事，請師父指點。』 云曰（yún yuē）：靈云（líng yún）說，『浙中米作么價（zhè zhōng mǐ zuò me jià）？』（浙江的米是什麼價錢？） 師曰（shī yuē）：師父說，『若不是道怤（ruò bù shì dào fū），洎作米價會（jì zuò mǐ jià huì）。』（如果不是道，怎麼會知道米價？） 卻問（què wèn）：反問道。 如何是靈源一直道（rú hé shì líng yuán yī zhí dào）：『如何是靈源（líng yuán）一直道？』 師曰（shī yuē）：師父說，『鏡湖水可煞深（jìng hú shuǐ kě shā shēn）。』（鏡湖的水非常深） 問如何是清凈法身（wèn rú hé shì qīng jìng fǎ shēn）：問，『如何是清凈法身（qīng jìng fǎ shēn）？』（佛的清凈之身） 師曰（shī yuē）：師父說，『紅日照青山（hóng rì zhào qīng shān）。』（紅日照耀青山） 曰如何是法身向上事（yuē rú hé shì fǎ shēn xiàng shàng shì）：問，『如何是法身（fǎ shēn）向上事？』（法身更進一步的境界） 師曰（shī yuē）：師父說，『風吹雪不寒（fēng chuī xuě bù hán）。』（風吹雪不冷） 問僧（wèn sēng）：問僧人。 趙州喫茶話（zhào zhōu chī chá huà），汝作么生會（rǔ zuò me shēng huì）：『趙州（zhào zhōu）喫茶話，你如何理解？』 僧便出去（sēng biàn chū qù）：僧人就出去了。 師曰（shī yuē）：師父說，『邯鄲學唐步（hán dān xué táng bù）。』（邯鄲學步，比喻模仿不成，反而失去本來的面目） 問學人未達其源（wèn xué rén wèi dá qí yuán），請師方便（qǐng shī fāng biàn）：問，『學人（xué rén）（學習的人）未達其源，請師父開示。』 師曰（shī yuē）：師父說，『是甚麼源（shì shèn me yuán）？』（是什麼源頭？） 曰其源（yuē qí yuán）：回答說，『其源。』 師曰（shī yuē）：師父說，『若是其源（ruò shì qí yuán），爭受方便（zhēng shòu fāng biàn）。』（如果是那個源頭，怎麼需要方便法門？） 僧禮拜退（sēng lǐ bài tuì）：僧人禮拜後退下。 侍者問（shì zhě wèn）：侍者（shì zhě）（服侍的人）問。 和尚適來莫是成褫伊么（hé shàng shì lái mò shì chéng chǐ yī me）：『和尚（hé shàng）（對僧人的尊稱）剛才莫非是成就了他嗎？』 師曰無（shī yuē wú）：師父說，『沒有。』 曰莫是不成褫伊么（yuē mò shì bù chéng chǐ yī me）：問，『莫非是不成就他嗎？』 師曰無（shī yuē wú）：師父說，『沒有。』 曰未審意旨如何（yuē wèi shěn yì zhǐ rú hé）：問，『不知道是什麼意思？』 師曰（shī yuē）：師父說，『一點水墨（yī diǎn shuǐ mò），兩處成龍（liǎng chù chéng lóng）。』（一點水墨，兩處都成了龍，比喻點撥得當，處處皆是） 師在帳中坐（shī zài zhàng zhōng zuò）：師父在帳篷里坐著。 有僧問訊（yǒu sēng wèn xùn）：有個僧人來問訊。 師撥開曰（shī bō kāi yuē）：師父撥開帳子說，『當斷不斷（dāng duàn bù duàn），反招其亂（fǎn zhāo qí luàn）。』（該斷不斷，反受其亂） 曰既是當斷（yuē jì shì dāng duàn），為甚麼不斷（wèi shèn me bù duàn）：問，『既然是該斷，為什麼不斷？』 師曰（shī yuē）：師父說，『我若盡法（wǒ ruò jìn fǎ），直恐無民（zhí kǒng wú mín）。』（我如果完全依法行事，恐怕就沒有百姓了） 曰不怕無民（yuē bù pà wú mín）：問，『不怕沒有百姓嗎？』
【English Translation】 Smile. The Master said, 'Also a rustic.' Asked a monk, 'Where did you recently depart from?' Said, 'Three Peaks.' The Master said, 'Where did you spend the summer?' Said, 'Five Peaks.' The Master said, 'I'll give you thirty blows.' Said, 'Where is the fault?' The Master said, 'For you, leaving one monastery, entering another monastery.' One day, the Master struck the bell in the monks' hall and said, 'What Xuansha (name of a Zen master) said, what Xuansha said.' A monk asked, 'What did Xuansha say?' The Master then drew a circle (a symbol of completeness in Buddhism). The monk said, 'If I hadn't been studying for a long time, how would I know this?' The Master said, 'Losing money and suffering the consequences.' When the Master lived in a hermitage, a practitioner arrived. Slowly approaching the rope bed, he picked up the whisk (a Zen implement) and asked, 'I call this a whisk, what does the hermitage master call it?' The Master said, 'It's not permissible to further establish names and words.' The practitioner then threw down the whisk and said, 'Why so anxious?' Asked a monk, 'What is the sound outside?' Said, 'The sound of a snake biting a toad.' The Master said, 'I thought sentient beings were suffering, but there are even more suffering sentient beings.' The Master asked Lingyun (name of a person), 'The matter of pilgrimage is great, I beg the Master to point the way.' Lingyun said, 'What is the price of rice in Zhejiang?' The Master said, 'If it weren't for the Dao, how would you know the price of rice?' Then asked, 'What is the direct path of Lingyuan?' The Master said, 'The water of Mirror Lake is terribly deep.' Asked, 'What is the pure Dharma body (the body of the Buddha)?' The Master said, 'The red sun shines on the green mountains.' Said, 'What is the matter beyond the Dharma body?' The Master said, 'The wind blowing snow is not cold.' Asked a monk, 'How do you understand Zhaozhou's (name of a Zen master) tea-drinking story?' The monk then went out. The Master said, 'Handan learning the Tang walk (imitating others and losing one's own way).' Asked, 'The student has not reached the source, please Master provide a convenient means.' The Master said, 'What source?' Said, 'The source.' The Master said, 'If it is the source, how can it receive expedient means?' The monk bowed and withdrew. The attendant asked, 'Was the Master just now accomplishing him?' The Master said, 'No.' Said, 'Was it not accomplishing him?' The Master said, 'No.' Said, 'I don't know what the intention is.' The Master said, 'A drop of ink, forming dragons in two places (a small thing can have great effects in multiple places).' The Master was sitting in a tent. A monk came to inquire. The Master opened the tent and said, 'When you should cut, but don't cut, you invite chaos.' Said, 'Since it should be cut, why not cut?' The Master said, 'If I were to fully enforce the law, I fear there would be no people.' Said, 'Aren't you afraid of having no people?'
。請師盡法。師曰。維那拽出此僧著。又曰。休休我在南方識伊和尚來。普請鋤草次。浴頭請師浴。師不顧。如是三請。師舉钁作打勢。頭便走。師召曰。來來。頭回首。師曰。向後遇作家分明舉似。頭後到保福舉前話。語未了。福以手掩其口。頭卻回舉似師。師曰。饒伊恁么。也未作家。師問荷玉。甚處來。曰天臺來。師曰。阿誰問汝天臺。曰和尚何得龍頭蛇尾。帥曰。鏡清今日失利。師看經次。僧問。和尚看甚麼經。師曰。我與古人鬥百草。師卻問。汝會么。曰少年也曾恁么來。師曰。如今作么生。僧舉拳。師曰。我輸汝也。問辨不得。提不起時如何。師曰。爭得到這裡。曰恁么則禮拜去也。師曰。鏡清今日失利。師見僧學書。乃問。學甚麼書。曰請和尚鑒。師曰。一點未分。三分著地。曰今日又似遇人。又似不遇人。師曰。鏡清今日失利。僧問。聲前絕妙。請師指歸。師曰。許由不洗耳。曰為甚麼如此。師曰。猶繫腳在。曰某甲祇如此。師意又如何。師曰。無端夜來雁。驚起后池秋。錢王命居天龍寺。后創龍冊寺延請居焉。上堂。如今事不得已。向汝道。各自驗看。實個親切。既恁么親切。到汝分上。因何特地生疏。祇為拋家日久。流浪年深。一向緣塵。致見如此。所以喚作背覺合塵。亦名舍父逃逝。今勸兄弟
【現代漢語翻譯】 現代漢語譯本： 有僧人請教鏡清道欽禪師，『請禪師徹底開示佛法。』禪師說：『維那，把這個僧人拖出去。』又說：『算了算了，我在南方就認識這個和尚。』 一次普請鋤草的時候，浴頭（負責僧人洗浴的人）請禪師洗浴，禪師不理睬。這樣請了三次，禪師舉起鋤頭作勢要打。浴頭就跑開了。禪師叫道：『來來。』浴頭回頭看。禪師說：『以後遇到有作為的人，要分明地把這件事告訴他。』 浴頭後來到了保福禪師那裡，說了之前的事情。話還沒說完，保福就用手摀住他的嘴。浴頭又回來把這件事告訴鏡清禪師。禪師說：『饒恕他這樣，也還不是有作為的人。』 禪師問荷玉：『從哪裡來？』回答說：『從天臺山來。』禪師說：『誰讓你問天臺山的事？』回答說：『和尚怎麼能龍頭蛇尾呢？』禪師說：『鏡清今天失利了。』 禪師看經的時候，有僧人問：『和尚看什麼經？』禪師說：『我和古人鬥百草。』禪師反問：『你會嗎？』回答說：『少年時也曾這樣。』禪師說：『現在怎麼樣？』僧人舉起拳頭。禪師說：『我輸給你了。』 有僧人問：『辨別不了，提不起的時候怎麼辦？』禪師說：『怎麼會到這裡？』回答說：『這樣就禮拜去了。』禪師說：『鏡清今天失利了。』 禪師看見僧人學書法，就問：『學什麼字？』回答說：『請和尚鑑賞。』禪師說：『一點未分明，三分落在地上。』回答說：『今天又像是遇到人，又像沒遇到人。』禪師說：『鏡清今天失利了。』 有僧人問：『聲音之前的絕妙之處，請禪師指明歸宿。』禪師說：『許由（古代隱士）不洗耳朵。』回答說：『為什麼這樣？』禪師說：『還繫著腳呢。』回答說：『我只是這樣。』禪師的意思又如何？禪師說：『無端夜裡飛來雁，驚醒后池的秋意。』 錢王（吳越國王錢镠）命令禪師住在天龍寺，後來又建立龍冊寺，延請禪師居住。 禪師上堂說法：『現在事情不得已，告訴你們，各自驗證看看，實在親切。既然這麼親切，到了你們的份上，為什麼特別生疏？只因爲離家日久，流浪多年，一向攀緣外塵，導致見到如此。所以叫做背覺合塵，也叫舍父逃逝。現在勸各位兄弟。』
【English Translation】 English version: A monk asked Zen Master Jingqing Daoqin (鏡清道欽) for instruction, 'Please, Master, fully reveal the Dharma.' The Zen Master said, 'Vina (維那, monastic supervisor), drag this monk out.' Then he added, 'Stop, stop, I knew this monk back in the South.' Once, during communal weeding, the bath attendant (浴頭, person in charge of monks' bathing) invited the Master to bathe. The Master ignored him. After three such invitations, the Master raised his hoe as if to strike. The attendant ran away. The Master called out, 'Come, come.' The attendant turned his head. The Master said, 'In the future, when you meet an accomplished person, clearly tell him about this.' Later, the attendant went to Zen Master Baofu (保福) and told him the previous story. Before he finished speaking, Baofu covered his mouth with his hand. The attendant then returned and told Zen Master Jingqing about this. The Zen Master said, 'Even if he's like that, he's still not an accomplished person.' The Zen Master asked Heyu (荷玉), 'Where do you come from?' He replied, 'From Mount Tiantai (天臺).' The Zen Master said, 'Who asked you about Mount Tiantai?' He replied, 'How can the Master be inconsistent?' The Zen Master said, 'Jingqing has lost today.' When the Zen Master was reading a sutra, a monk asked, 'What sutra are you reading, Master?' The Zen Master said, 'I am competing with the ancients in identifying herbs.' The Zen Master asked in return, 'Do you understand?' He replied, 'I used to do that when I was young.' The Zen Master said, 'What about now?' The monk raised his fist. The Zen Master said, 'I concede to you.' A monk asked, 'What should I do when I cannot discern or bring it up?' The Zen Master said, 'How did you get here?' He replied, 'In that case, I will go and bow.' The Zen Master said, 'Jingqing has lost today.' The Zen Master saw a monk practicing calligraphy and asked, 'What are you learning to write?' He replied, 'Please, Master, evaluate it.' The Zen Master said, 'One point is not clear, and three parts are on the ground.' He replied, 'Today, it's like meeting someone and also like not meeting someone.' The Zen Master said, 'Jingqing has lost today.' A monk asked, 'The exquisite before sound, please, Master, point out its destination.' The Zen Master said, 'Xu You (許由, an ancient hermit) did not wash his ears.' He replied, 'Why is that?' The Zen Master said, 'He is still tied by his feet.' He replied, 'I am just like this.' What is the Master's intention? The Zen Master said, 'For no reason, a wild goose flies in the night, startling the autumn in the back pond.' King Qian (錢王, King Qian Liu of Wuyue) ordered the Zen Master to reside at Tianlong Temple (天龍寺), and later established Longce Temple (龍冊寺), inviting the Zen Master to reside there. The Zen Master ascended the Dharma hall and said, 'Now, as a last resort, I tell you, examine and see for yourselves, it is truly intimate. Since it is so intimate, why are you especially estranged when it comes to your own part? It is only because you have been away from home for a long time, wandering for many years, always clinging to external dust, leading to seeing things as they are. Therefore, it is called turning away from enlightenment and conforming to dust, also called abandoning the father and fleeing. Now I advise you brothers.'
。未歇歇去好。未徹徹去好。大丈夫兒。得恁么無氣概。還惆悵么。終日茫茫地。且覓取個管帶路好。也無人問我管帶一路。僧問。如何是管帶一路。師噓噓曰要棒吃即道。曰恁么則學人罪過也。師曰。幾被汝打破蔡州。問僧。近離甚處。曰石橋。師曰。本分事作么生。曰近離石橋。師曰。我豈不知你近離石橋。本分事作么生。曰和尚何不領話。師便打。僧曰。某甲話在。師曰。你但吃棒。我要這話行。僧問。一等明機雙扣。為甚麼卻遭違貶。師曰。打水魚頭痛。驚林鳥散忙。問十二時中以何為驗。師曰。得力即向我道。僧曰。諾。師曰。十萬八千猶可近。問如何是方便門。速易成就。師曰。速易成就。曰爭奈學人領覽未的。師曰。代得也代卻。問如何是人無心合道。師曰。何不問道無心合人。曰如何是道無心合人。師曰。白雲乍可來青嶂。明月那教下碧天。問新年頭還有佛法也無。師曰有。曰如何是新年頭佛法。師曰。元正啟祚。萬物咸新。曰謝師答話。師曰。鏡清今日失利。問學人問不到處。請師不答。和尚答不到處。學人即不問。師乃搊住曰。是我道理。是汝道理。曰和尚若打學人。學人也打和尚。師曰。得對相耕去。問承師有言。諸方若不是走人。便是籠人罩人。未審和尚如何。師曰。被汝致此一問。直得當
門齒落。上堂。眾集定。師拋下拄杖曰。大眾動著也二十棒。不動著也二十棒。時有僧出。拈得頭上戴出去。師曰。鏡清今日失利。問僧。門外甚麼聲。曰雨滴聲。師曰。眾生顛倒。迷己逐物。曰和尚作么生。師曰。洎不迷己。曰洎不迷己。意旨如何。師曰。出身猶可易。脫體道應難。問如何是同相。師將火箸插向爐中曰。如何是別相。師又將火箸插向一邊。(法眼別云。問不當理)有僧。引一童子到曰。此童子常愛問人佛法。請和尚驗看。師乃令點茶。童子點茶來。師啜了。過盞橐與童子。子近前接。師卻縮手曰。還道得么。子曰問將來。(法眼別云。和尚更喫茶否)僧曰。此童子見解如何。師曰。也祇是一兩生持戒僧。晉天福初示滅。塔于龍冊山。
漳州報恩院懷岳禪師
泉州人也。僧問。十二時中。如何行履。師曰。動即死。曰不動時如何。師曰。猶是守古冢鬼。問如何是學人出身處。師曰。有甚麼纏縛汝。曰爭奈出身不得何。師曰。過在阿誰。問如何是報恩一靈物。師曰。吃如許多酒糟作么。曰還露腳手也無。師曰。這裡是甚麼處所。問牛頭未見四祖時如何。師曰。萬里一片云。曰見后如何。師曰。廓落地。問黑雲陡暗。誰當雨者。師曰。峻處先傾。問宗乘不卻。如何舉唱。師曰。山不自稱水無
【現代漢語翻譯】 現代漢語譯本： 門齒落（Měnchǐ Luò，人名）。上堂。大眾集合完畢。師父扔下拄杖說：『大眾動一下就打二十棒，不動一下也打二十棒。』當時有個僧人出來，拿起拄杖頂在頭上出去了。師父說：『鏡清（Jìng Qīng，人名）今天失算了。』問僧人：『門外是什麼聲音？』答：『是雨滴聲。』師父說：『眾生顛倒，迷惑自己而追逐外物。』問：『和尚您怎麼樣？』師父說：『我不迷惑自己。』問：『不迷惑自己，意旨如何？』師父說：『出身容易，脫體悟道難。』問：『如何是同相？』師父將火箸插向爐中說。『如何是別相？』師父又將火箸插向一邊。（法眼（Fǎ Yǎn，人名）另外說：問得不合道理。）有個僧人，領著一個童子來說：『這童子常常喜歡問人佛法，請和尚您檢驗看看。』師父就叫童子點茶。童子點茶來了，師父喝了，把茶盞遞給童子。童子走近前來接，師父卻縮回手說：『說得出道理嗎？』童子說：『問將來。』（法眼另外說：和尚您還要喝茶嗎？）僧人問：『這童子的見解如何？』師父說：『也只是一個一兩輩子持戒的和尚。』晉天福（Jìn Tiānfú，年號）初年圓寂，塔在龍冊山（Lóngcè Shān，地名）。 漳州報恩院懷岳禪師（Zhāngzhōu Bào'ēn Yuàn Huái Yuè Chánshī，人名）： 泉州（Quánzhōu，地名）人。僧人問：『十二時中，如何行履？』師父說：『動就死。』問：『不動時如何？』師父說：『還是守護古墓的鬼。』問：『如何是學人出身處？』師父說：『有什麼纏縛你？』問：『無奈出身不得怎麼辦？』師父說：『過錯在誰？』問：『如何是報恩（Bào'ēn，寺名）一靈物？』師父說：『吃這麼多酒糟幹什麼？』問：『還露出腳手嗎？』師父說：『這裡是什麼地方？』問：『牛頭（Niútóu，山名）未見四祖（Sìzǔ，人名）時如何？』師父說：『萬里一片云。』問：『見后如何？』師父說：『廓然落地。』問：『黑雲陡然昏暗，誰是降雨者？』師父說：『峻峭之處先傾斜。』問：『宗乘不退，如何舉唱？』師父說：『山不自稱高，水無聲。』
【English Translation】 English version: Ménchǐ Luò (Name). Ascended the hall. The assembly gathered. The master threw down his staff and said, 'If the assembly moves, twenty blows. If it doesn't move, twenty blows.' At that time, a monk came out, picked up the staff, placed it on his head, and went out. The master said, 'Jìng Qīng (Name) has miscalculated today.' He asked the monk, 'What is that sound outside the gate?' The monk replied, 'The sound of raindrops.' The master said, 'Sentient beings are inverted, deluded by themselves and chasing after external things.' The monk asked, 'What about you, Master?' The master said, 'I am not deluded by myself.' The monk asked, 'Not deluded by oneself, what is the meaning?' The master said, 'Leaving the body is easy, but realizing the Tao is difficult.' He asked, 'What is the same aspect?' The master inserted the fire chopsticks into the stove. 'What is the different aspect?' The master inserted the fire chopsticks to the other side. (Fǎ Yǎn (Name) said separately: The question is not appropriate.) A monk brought a child and said, 'This child often likes to ask people about the Buddha-dharma, please examine him, Master.' The master then ordered the child to prepare tea. The child brought the tea, the master sipped it, and passed the teacup to the child. The child came forward to receive it, but the master withdrew his hand and said, 'Can you speak the truth?' The child said, 'Ask in the future.' (Fǎ Yǎn said separately: Master, would you like more tea?) The monk asked, 'What is this child's understanding?' The master said, 'He is just a monk who has been observing the precepts for one or two lifetimes.' He passed away in the early years of Jìn Tiānfú (Era name), and his pagoda is on Lóngcè Mountain (Place name). Zen Master Huái Yuè of Bào'ēn Monastery in Zhāngzhōu (Name): He was from Quánzhōu (Place name). A monk asked, 'How should one conduct oneself during the twelve periods of the day?' The master said, 'Movement is death.' The monk asked, 'What about when there is no movement?' The master said, 'Still a ghost guarding an ancient tomb.' The monk asked, 'What is the place where a student emerges?' The master said, 'What binds you?' The monk asked, 'What if one cannot emerge?' The master said, 'Whose fault is it?' The monk asked, 'What is the one spiritual thing of Bào'ēn (Temple name)?' The master said, 'Why eat so much wine dregs?' The monk asked, 'Are the feet and hands revealed?' The master said, 'What place is this?' The monk asked, 'What was it like when Niútóu (Mountain name) had not yet seen the Fourth Ancestor (Name)?' The master said, 'Ten thousand miles of clouds.' The monk asked, 'What was it like after seeing him?' The master said, 'Vast and empty.' The monk asked, 'Dark clouds suddenly darken, who is the rainer?' The master said, 'The steep place tilts first.' The monk asked, 'How to sing the teachings without retreating from the lineage?' The master said, 'The mountain does not call itself high, the water is silent.'
間斷。問佛未出世時如何。師曰。汝爭得知。問撥塵見佛時如何。師曰。甚麼年中得見來。問師子在窟時如何。師曰。師子是甚麼傢俱。曰師子出窟時如何。師曰。師子在甚麼處。問如何是目前佛。師曰。快禮拜。臨遷化上堂。山僧十二年來。舉揚宗教。諸人怪我甚麼處。若要聽三經五論。此去開元寺咫尺。言訖告寂。
福州安國院弘𤦆明真禪師
泉州陳氏子。參雪峰。峰問。甚麼處來。曰江西來。峰曰。甚麼處見達磨。曰分明向和尚道。峰曰。道甚麼。曰甚麼處去來。一日雪峰見師忽搊住曰。盡乾坤是個解脫門。把手拽伊不肯入。曰。和尚怪弘𤦆不得。峰拓開曰。雖然如此。爭奈背後許多師僧何。師舉國師碑文云。得之於心。猗蘭作旃檀之樹。失之於旨。甘露乃蒺藜之園。問僧曰。一語須具得失兩意。汝作么生道。僧舉拳曰。不可喚作拳頭也。師不肯。亦舉拳別云。祇為喚這個作拳頭。出世囷山。后閩帥命居安國。大闡玄風。僧問。如何是西來意。師曰。是即是。莫錯會。問如何是第一句。師曰問問。問學人上來未盡其機。請師盡機。師良久。僧禮拜。師曰。忽到別處。人問汝。作么生舉。曰終不敢錯舉。師曰。未出門已見笑具。問如何是達磨傳底心。師曰。素非后躅。問不落有無之機。請師全道。師
【現代漢語翻譯】 現代漢語譯本 間斷。有僧人問：『佛未出世時是什麼樣的？』禪師說：『你又怎麼會知道？』又問：『撥開塵土見到佛時是什麼樣的？』禪師說：『哪一年見到的？』又問：『獅子在洞穴里時是什麼樣的？』禪師說：『獅子有什麼傢俱？』那人說：『獅子出洞穴時是什麼樣的？』禪師說：『獅子在什麼地方？』又問：『什麼是眼前的佛？』禪師說：『快禮拜！』臨終前，禪師上堂說法：『我這老和尚十二年來，宣揚禪宗的教義，你們奇怪我什麼呢？如果想聽三經五論，從這裡到開元寺很近。』說完就圓寂了。
福州安國院弘𤦆明真禪師
是泉州陳氏的兒子。他參訪雪峰禪師。雪峰問：『從哪裡來？』他說：『從江西來。』雪峰說：『在哪裡見到達磨（Bodhidharma）(禪宗始祖)？』他說：『我分明地告訴和尚您。』雪峰說：『說什麼？』他說：『從哪裡來？』有一天，雪峰見到弘𤦆，忽然抓住他說：『整個宇宙就是一個解脫之門，我拉著你的手，你卻不肯進去。』弘𤦆說：『和尚您不能怪我。』雪峰放開他說：『雖然如此，可是背後還有許多師僧怎麼辦呢？』弘𤦆舉國師（忠國師南陽慧忠）碑文說：『領悟於心，即使是猗蘭也能變成旃檀（Sandalwood）(一種珍貴的樹木)之樹；失去宗旨，即使是甘露也會變成蒺藜（Tribulus terrestris）(一種帶刺的植物)之園。』問僧人說：『一句話必須包含得失兩種意思，你怎麼樣說？』僧人舉起拳頭說：『不可喚作拳頭也。』弘𤦆不認可，也舉起拳頭另外說：『只因爲叫這個是拳頭。』後來在囷山開法傳道，之後閩地的長官命令他住在安國寺，大力宣揚玄妙的禪風。有僧人問：『什麼是西來意（Bodhidharma來東土的目的）？』禪師說：『是就是，不要錯會。』問：『什麼是第一句？』禪師說：『問問。』問：『學人上來還沒有用盡他的機鋒，請禪師用盡機鋒。』禪師沉默良久。僧人禮拜。禪師說：『如果到別的地方，有人問你，你怎麼樣回答？』他說：『終究不敢錯答。』禪師說：『還沒出門就已經被人笑話了。』問：『什麼是達磨（Bodhidharma）(禪宗始祖)傳的心？』禪師說：『本來就沒有後來的軌跡。』問：『不落入有無的機鋒，請禪師完全說出來。』禪師
【English Translation】 English version Intermittently. A monk asked: 'What is it like when the Buddha (Buddha) had not yet appeared in the world?' The master said: 'How would you know?' He asked again: 'What is it like when the dust is brushed away and the Buddha (Buddha) is seen?' The master said: 'In what year did you see it?' He asked again: 'What is the lion like in its den?' The master said: 'What furniture does the lion have?' The man said: 'What is the lion like when it comes out of its den?' The master said: 'Where is the lion?' He asked again: 'What is the Buddha (Buddha) right before our eyes?' The master said: 'Quickly bow!' Before his death, the master ascended the hall and said: 'For the past twelve years, this old monk has been promoting the teachings of Zen. What is it that you find strange about me? If you want to hear the Three Sutras and Five Treatises, Kaiyuan Temple is just a short distance from here.' After saying this, he passed away peacefully.
Zen Master Hong𤦆 Mingzhen of Anguo Monastery in Fuzhou
He was the son of the Chen family in Quanzhou. He visited Zen Master Xuefeng. Xuefeng asked: 'Where do you come from?' He said: 'From Jiangxi.' Xuefeng said: 'Where did you see Bodhidharma (Bodhidharma) (the first patriarch of Zen)?' He said: 'I clearly tell you, Master.' Xuefeng said: 'What did you say?' He said: 'Where did you come from?' One day, Xuefeng saw Hong𤦆 and suddenly grabbed him, saying: 'The entire universe is a door to liberation. I am pulling your hand, but you are unwilling to enter.' Hong𤦆 said: 'Master, you cannot blame me.' Xuefeng released him and said: 'Although this is so, what about the many monks behind us?' Hong𤦆 quoted the inscription on the stele of the National Teacher (National Teacher Zhongguo Nanyang Huizhong), saying: 'When understood in the heart, even the Yilan can become a sandalwood (Sandalwood) (a precious wood) tree; when the principle is lost, even nectar becomes a garden of tribulus (Tribulus terrestris) (a thorny plant).' He asked a monk: 'A sentence must contain both gain and loss. How would you say it?' The monk raised his fist and said: 'It cannot be called a fist.' Hong𤦆 did not approve and also raised his fist, saying separately: 'Just because this is called a fist.' Later, he opened a dharma assembly and spread the teachings at 囷 Mountain. Afterwards, the governor of Min ordered him to reside at Anguo Monastery, vigorously promoting the profound Zen style. A monk asked: 'What is the meaning of Bodhidharma's (Bodhidharma)'s coming from the West (Bodhidharma's purpose in coming to the East)?' The master said: 'It is, but do not misunderstand.' He asked: 'What is the first sentence?' The master said: 'Ask, ask.' He asked: 'This student has not yet exhausted his potential, please Master exhaust his potential.' The master remained silent for a long time. The monk bowed. The master said: 'If you go to another place and someone asks you, how will you answer?' He said: 'I will never dare to answer incorrectly.' The master said: 'You are already being laughed at before you even leave the door.' He asked: 'What is the mind transmitted by Bodhidharma (Bodhidharma) (the first patriarch of Zen)?' The master said: 'Originally, there were no later traces.' He asked: 'Without falling into the potential of existence and non-existence, please Master fully explain it.'
曰。汝試斷看。問如何是一毛頭事。師拈起袈裟。僧曰。乞師指示。師曰。抱璞不須頻下淚。來朝更獻楚王看。問寂寂無言時如何。師曰。更進一步。問凡有言句。皆落因緣方便。不落因緣方便事如何。師曰。桔槔之士頻逢。抱甕之流罕遇。問向上一路千聖不傳。未審和尚如何傳。師曰。且留口吃飯著。問如何是高尚底人。師曰。河濵無洗耳之叟。磻溪絕垂釣之人。問十二時中如何救得生死。師曰執缽不須窺眾樂。履冰何得步參差。問學人擬問宗乘。師還許也無。師曰。但問。僧擬問。師便喝出。問目前生死如何免得。師曰。把將生死來。問知有底人為甚麼道不得。師曰。汝爺名甚麼。問如何是活人劍。師曰。不敢瞎卻汝。曰如何是殺人刀。師曰。祇這個是。問不犯鋒铓。如何知音。師曰。驢年去。問苦澀處乞師一言。師曰。可煞沉吟。曰為甚麼如此。師曰。也須相悉好。問常居正位底人。還消得人天供養否。師曰。消不得。曰為甚麼消不得。師曰。是甚麼心行。曰甚麼人消得。師曰。著衣吃飯底消得。師舉棱和尚住招慶時。在法堂東角立。謂僧曰。這裡好致一問。僧便問。和尚為何不居正位。棱曰。為汝恁么來。曰即今作么生。棱曰。用汝眼作么。師舉畢。乃曰。他家恁么問。別是個道理。汝今作么生道。后安國曰
【現代漢語翻譯】 現代漢語譯本 僧人問道：『請您試著判斷一下。』問：『如何是一毛頭事？』（如何是最細微的事？）師父拿起袈裟。僧人說：『請師父指示。』師父說：『抱有美玉的人不必頻頻哭泣，明天拿去獻給楚王觀看。』 問：『寂靜無言時如何？』師父說：『更進一步。』問：『凡所有言語，都落在因緣方便之中，不落在因緣方便的事如何？』師父說：『用桔槔打水的人經常遇到，抱著水甕澆地的人很少遇到。』 問：『向上一路，千聖不傳，不知和尚您如何傳？』師父說：『且留著口吃飯吧。』問：『如何是高尚的人？』師父說：『河邊沒有洗耳的隱士（許由），磻溪沒有垂釣的人（姜太公）。』 問：『十二時中如何救得生死？』師父說：『拿著缽不必窺視眾人的歡樂，在冰上行走怎麼能步履參差？』問：『學人想要請問宗乘（佛教的根本教義），師父您允許嗎？』師父說：『但問無妨。』僧人正要發問，師父便喝斥出去。 問：『眼前的生死如何免除？』師父說：『把生死拿來。』問：『知道真理的人為什麼說不出來？』師父說：『你父親叫什麼名字？』問：『如何是活人劍？』師父說：『不敢瞎了你的眼。』 問：『如何是殺人刀？』師父說：『就是這個。』問：『不犯鋒芒，如何知音？』師父說：『等到驢年吧。』問：『在苦澀處請師父說一句。』師父說：『可煞沉吟（真是令人深思）。』 問：『為什麼如此？』師父說：『也須互相瞭解才好。』問：『常居正位的人，還消受得了人天供養嗎？』師父說：『消受不了。』問：『為什麼消受不了？』師父說：『是什麼樣的心行？』 問：『什麼人消受得了？』師父說：『穿著衣服吃飯的人消受得了。』師父舉了棱和尚住在招慶寺時，站在法堂東角，對僧人說：『這裡適合提一個問題。』僧人便問：『和尚為何不居正位？』棱和尚說：『爲了你這樣來問。』僧人說：『現在怎麼樣？』棱和尚說：『用你的眼睛做什麼？』師父舉完這個例子，便說：『他那樣問，是另一個道理。你現在怎麼說？』后安國說。
【English Translation】 English version A monk said, 'Please try to judge.' Asked, 'What is a matter of a single hair?' (What is the most minute thing?) The master picked up his kasaya (袈裟, monastic robe). The monk said, 'Please instruct me, Master.' The master said, 'One who holds jade need not weep frequently; present it to the King of Chu (楚王) for viewing tomorrow.' Asked, 'What is it like in silent stillness?' The master said, 'Take a step further.' Asked, 'All words and phrases fall into conditioned expediency; what about matters that do not fall into conditioned expediency?' The master said, 'Those who use the well sweep are often encountered; those who carry water jars are rarely met.' Asked, 'The path beyond, the thousand sages do not transmit; how does the master transmit it?' The master said, 'Just keep your mouth to eat.' Asked, 'What is a noble person?' The master said, 'There are no hermits washing their ears (Xu You, 許由) by the riverbank; there are no anglers (Jiang Taigong, 姜太公) at Panxi (磻溪).' Asked, 'How can one be saved from birth and death within the twelve periods of the day?' The master said, 'Holding the bowl, there is no need to peek at the joy of the crowd; walking on ice, how can one's steps be uneven?' Asked, 'This student intends to ask about the Zen school (宗乘, fundamental teachings of Buddhism); will the master allow it?' The master said, 'Just ask.' As the monk was about to ask, the master shouted him out. Asked, 'How can one avoid the birth and death before one's eyes?' The master said, 'Bring birth and death here.' Asked, 'Why can't someone who knows the truth speak of it?' The master said, 'What is your father's name?' Asked, 'What is the sword that gives life?' The master said, 'I dare not blind your eyes.' Asked, 'What is the knife that kills?' The master said, 'This is it.' Asked, 'Without touching the blade, how can one know the sound?' The master said, 'In the year of the donkey.' Asked, 'Please say a word about the bitter place.' The master said, 'Truly deeply pondering (可煞沉吟, truly makes one contemplate deeply).' Asked, 'Why is it so?' The master said, 'It is necessary to understand each other well.' Asked, 'Can someone who always dwells in the correct position receive offerings from humans and gods?' The master said, 'Cannot receive.' Asked, 'Why can't they receive?' The master said, 'What kind of mental activity is it?' Asked, 'Who can receive it?' The master said, 'Those who wear clothes and eat rice can receive it.' The master cited that when Monk Leng (棱和尚) was residing at Zhaoqing Temple (招慶寺), he stood at the east corner of the Dharma Hall and said to the monks, 'This is a good place to ask a question.' The monk then asked, 'Why doesn't the master dwell in the correct position?' Monk Leng said, 'For you to come and ask like this.' The monk said, 'What about now?' Monk Leng said, 'What do you do with your eyes?' After the master cited this example, he said, 'His way of asking is another principle. How do you say it now?' Later, An Guo (安國) said.
。恁么則大眾一時散去得也。師自代曰。恁么即大眾一時禮拜。
泉州睡龍山道溥弘教禪師
福唐鄭氏子。初住五峰。上堂。莫道空山無祇待。便歸方丈。僧問。凡有言句。不出大千頂。未審頂外事如何。師曰。凡有言句。不是大千頂。曰如何是大千頂。師曰。摩醯首羅天。猶是小千界。問初心後學。近入叢林。方便門中。乞師指示。師敲門枋。僧曰。向上還有事也無。師曰有。曰如何是向上事。師再敲門枋。
南嶽金輪可觀禪師
福唐薛氏子。參雪峰。峰曰。近前來。師方近前作禮。峰與一蹋。師忽契悟。師事十二載。復歷叢林。住後上堂。我在雪峰遭他一蹋。直至如今眼不開。不知是何境界。僧問。如何是西來意。師曰。不是。大眾夜參後下堂。師召大眾。眾回首。師曰。看月。眾乃看。師曰。月似彎弓。少雨多風。眾無對。問古人道。毗盧有師。法身有主。如何是毗盧師法身主。師曰。不可床上安床。問如何是日用事。師拊掌三下。僧曰。學人未領此意。師曰。更待甚麼。問從上宗乘如何為人。師曰。我今日未喫茶。曰請師指示。師曰過也。問正則不問。請師傍指。師曰。抱取貓兒去。問僧。甚處來。曰華光。師便推出。閉卻門。僧無對。問路逢達道人。不將語默對。未審將何對。師
【現代漢語翻譯】 恁么則大眾一時散去得也。（如果這樣，大眾就會立刻散去。）師自代曰。恁么即大眾一時禮拜。（禪師自言自語道：如果這樣，大眾就會立刻禮拜。）
泉州睡龍山道溥弘教禪師（泉州睡龍山道溥弘教禪師）
福唐鄭氏子。（道溥弘教禪師是福唐鄭氏之子。）初住五峰。（最初住在五峰。）上堂。莫道空山無祇待。（上堂說法：不要說空山沒有人等待。）便歸方丈。（說完就回到方丈。）僧問。凡有言句。不出大千頂。（有僧人問：所有的言語，都離不開大千世界。）未審頂外事如何。（不知道大千世界之外的事情是怎樣的？）師曰。凡有言句。不是大千頂。（禪師說：所有的言語，都不是大千世界。）曰如何是大千頂。（僧人問：什麼是大千世界？）師曰。摩醯首羅天。（Maheśvara，自在天）猶是小千界。（禪師說：摩醯首羅天，仍然是小千世界。）問初心後學。近入叢林。方便門中。乞師指示。（有僧人問：初學之人，最近進入叢林，請禪師在方便之門中指示。）師敲門枋。（禪師敲擊門框。）僧曰。向上還有事也無。（僧人說：向上還有事情嗎？）師曰有。（禪師說：有。）曰如何是向上事。（僧人問：什麼是向上的事情？）師再敲門枋。（禪師再次敲擊門框。）
南嶽金輪可觀禪師（南嶽金輪可觀禪師）
福唐薛氏子。（可觀禪師是福唐薛氏之子。）參雪峰。（曾經參訪雪峰。）峰曰。近前來。（雪峰說：靠近前來。）師方近前作禮。（禪師剛靠近上前作禮。）峰與一蹋。（雪峰就踢了他一腳。）師忽契悟。（禪師忽然開悟。）師事十二載。（禪師侍奉雪峰十二年。）復歷叢林。（之後又遊歷各個叢林。）住後上堂。我在雪峰遭他一蹋。（住持後上堂說法：我在雪峰被他踢了一腳。）直至如今眼不開。（直到現在眼睛還沒睜開。）不知是何境界。（不知道是什麼境界。）僧問。如何是西來意。（有僧人問：什麼是西來意？）師曰。不是。（禪師說：不是。）大眾夜參後下堂。（大眾夜參後下堂。）師召大眾。（禪師呼喚大眾。）眾回首。（大眾回頭。）師曰。看月。（禪師說：看月亮。）眾乃看。（大眾就看月亮。）師曰。月似彎弓。少雨多風。（禪師說：月亮像彎弓，少雨多風。）眾無對。（大眾無言以對。）問古人道。毗盧有師。法身有主。（有僧人問：古人說，毗盧遮那佛（Vairocana）有老師，法身有主。）如何是毗盧師法身主。（什麼是毗盧遮那佛的老師，法身的主？）師曰。不可床上安床。（禪師說：不可床上安床。）問如何是日用事。（有僧人問：什麼是日用事？）師拊掌三下。（禪師拍手三下。）僧曰。學人未領此意。（僧人說：學人未能領會此意。）師曰。更待甚麼。（禪師說：還等待什麼？）問從上宗乘如何為人。（有僧人問：從上以來的宗乘如何為人？）師曰。我今日未喫茶。（禪師說：我今天還沒喝茶。）曰請師指示。（僧人說：請禪師指示。）師曰過也。（禪師說：錯過了。）問正則不問。請師傍指。（有僧人問：正面的不問，請禪師從側面指示。）師曰。抱取貓兒去。（禪師說：抱走貓兒去。）問僧。甚處來。（禪師問僧人：從哪裡來？）曰華光。（僧人說：華光。）師便推出。閉卻門。（禪師就把他推出，關上門。）僧無對。（僧人無言以對。）問路逢達道人。不將語默對。（有僧人問：路上遇到得道之人，不以言語或沉默相對。）未審將何對。（不知道用什麼相對？）師
【English Translation】 Then the assembly would disperse immediately.' The Master said on his own behalf, 'Then the assembly would immediately prostrate themselves.'
Chan Master Daopu Hongjiao of Sleeping Dragon Mountain in Quanzhou
He was a son of the Zheng family of Futang. He first resided at Five Peaks. He ascended the hall and said, 'Don't say that the empty mountain has no reception.' Then he returned to his abbot's quarters. A monk asked, 'All words and phrases do not go beyond the summit of the great thousand world. I don't know what things are like beyond the summit.' The Master said, 'All words and phrases are not the summit of the great thousand world.' The monk said, 'What is the summit of the great thousand world?' The Master said, 'Maheśvara (自在天), is still a small thousand world.' A monk asked, 'A beginner who has recently entered the monastery, I beg the Master to instruct me in the expedient gate.' The Master knocked on the door jamb. The monk said, 'Is there anything beyond this?' The Master said, 'Yes.' The monk said, 'What is the matter beyond this?' The Master knocked on the door jamb again.
Chan Master Kewan of Golden Wheel Mountain in Nanyue
He was a son of the Xue family of Futang. He visited Xuefeng. Xuefeng said, 'Come closer.' The Master approached and made a bow. Xuefeng gave him a kick. The Master suddenly had an awakening. The Master served him for twelve years. He then traveled through various monasteries. After residing there, he ascended the hall and said, 'I was kicked by him at Xuefeng. Until now, my eyes have not opened. I don't know what kind of state it is.' A monk asked, 'What is the meaning of the coming from the West?' The Master said, 'It is not.' After the evening assembly, the Master descended the hall. The Master called to the assembly. The assembly turned their heads. The Master said, 'Look at the moon.' The assembly then looked. The Master said, 'The moon is like a bent bow, little rain and much wind.' The assembly had no response. A monk asked, 'The ancients said, Vairocana (毗盧遮那佛) has a teacher, and the Dharmakaya (法身) has a master. What is the teacher of Vairocana and the master of the Dharmakaya?' The Master said, 'Do not place a bed on a bed.' A monk asked, 'What is daily activity?' The Master clapped his hands three times. The monk said, 'This student has not understood this meaning.' The Master said, 'What are you waiting for?' A monk asked, 'How does the ancestral vehicle from above act for people?' The Master said, 'I have not had tea today.' The monk said, 'Please instruct me.' The Master said, 'It is past.' A monk asked, 'I will not ask about the direct, please point from the side.' The Master said, 'Take the cat away.' A monk asked a monk, 'Where do you come from?' The monk said, 'Huaguang.' The Master then pushed him out and closed the door. The monk had no response. A monk asked, 'Meeting a person who has attained the Way on the road, do not respond with speech or silence. I don't know how to respond.' The Master
咄曰。出去。問僧。作么生是覿面事。曰請師鑒。師曰。恁么道還當么。曰故為即不可。師曰。別是一著。問如何是靈源一路。師曰。蹋過作么。雪峰院主有書來招曰。山頭和尚年尊也。長老何不再入嶺一轉。師回書曰。待山頭和尚別有見解。即再入嶺。僧問。如何是雪峰見解。師曰我也驚。
福州大普山玄通禪師
本郡人也。僧問。驪龍頷下珠。如何取得。師乃拊掌瞬視。問方便以前事如何。師便推出其僧。問如何是祖師西來意。師曰。咬骨頭漢。出去。問撥塵見佛時如何。師曰。脫枷來商量。問急急相投。請師接。師曰鈍漢。
福州長生山皎然禪師
本郡人。久依雪峰。一日與僧斫樹次。峰曰。斫到心且住。師曰。斫卻著。峰曰。古人以心傳心。汝為甚麼道斫卻。師擲下斧曰傳。峰打一拄杖而去。僧問雪峰。如何是第一句。峰良久。僧舉似師。師曰。此是第二句。峰再令其僧來問如何是第一句。師曰。蒼天蒼天。普請次。雪峰問。古人道。誰知席帽下。元是昔愁人。古人意作么生。師側戴笠子曰。這個是甚麼人語。峰問師。持經者能荷擔如來。作么生是荷擔如來。師乃捧雪峰向禪床上。普請次。雪峰負一束藤。路逢一僧。便拋下。僧擬取。峰便蹋倒。歸謂師曰。我今日蹋這僧快。師曰。
【現代漢語翻譯】 現代漢語譯本： 師父呵斥道：『出去。』問僧人：『如何是覿面事（直接面對的事實）？』僧人說：『請師父鑑察。』師父說：『這麼說還對嗎？』僧人說：『故意這麼說就不對了。』師父說：『別是一種見解。』問：『如何是靈源（精神之源）一路？』師父說：『踐踏過去做什麼？』雪峰院主有書信來邀請說：『山頭和尚（指雪峰禪師自己）年事已高了，長老何不再入嶺（重回雪峰山）一趟？』師父回信說：『等山頭和尚另有見解時，就再入嶺。』僧人問：『如何是雪峰（雪峰義存禪師）的見解？』師父說：『我也感到驚訝。』
福州大普山玄通禪師
是本郡人。僧人問：『驪龍（黑龍）頷下珠（比喻極難得到的東西），如何取得？』師父於是拍手並迅速地看他。問：『方便（權宜之計）以前的事如何？』師父便推出那個僧人。問：『如何是祖師西來意（達摩祖師從西方來到中國的目的）？』師父說：『咬骨頭的傢伙。出去。』問：『撥塵見佛時如何（拂去塵埃見到佛性時如何）？』師父說：『脫掉枷鎖再來商量。』問：『急急忙忙地投靠，請師父接納。』師父說：『愚鈍的傢伙。』
福州長生山皎然禪師
是本郡人。長期依止雪峰禪師。一天，與僧人一起砍樹時，雪峰禪師說：『砍到心的時候就停下來。』師父說：『砍掉它。』雪峰禪師說：『古人以心傳心，你為什麼說砍掉它？』師父扔下斧頭說：『傳。』雪峰禪師用拄杖打了他一下就離開了。僧人問雪峰禪師：『如何是第一句？』雪峰禪師沉默良久。僧人把這件事告訴了師父。師父說：『這是第二句。』雪峰禪師再次讓那個僧人來問：『如何是第一句？』師父說：『蒼天啊蒼天。』在普請（集體勞動）時，雪峰禪師問：『古人說：誰知席帽下，元是昔愁人。古人的意思是什麼？』師父側戴著笠子說：『這是什麼人的話？』雪峰禪師問師父：『持經者能荷擔如來（承擔如來的事業），怎麼做才是荷擔如來？』師父於是捧起雪峰禪師放到禪床上。在普請時，雪峰禪師揹著一捆藤，在路上遇到一個僧人，便扔下藤。僧人想要去拿，雪峰禪師便把他踢倒。回來后對師父說：『我今天踢這個僧人真痛快。』師父說：
【English Translation】 English version: The master scolded, 'Get out!' He asked a monk, 'What is the matter of direct confrontation (dímian shì, facing the truth directly)?' The monk replied, 'Please, Master, examine it.' The master said, 'Is it right to say it like that?' The monk said, 'It's not right to say it deliberately.' The master said, 'It's another perspective.' He asked, 'What is the path to the spiritual source (língyuán yīlù, the path to the source of spirit)?' The master said, 'Why trample over it?' The abbot of Xuefeng Monastery (Xuěfēng Yuànzhǔ) sent a letter inviting him, saying, 'The old monk of the mountain (referring to Zen Master Xuefeng himself) is old. Elder, why not return to the mountain (rù lǐng, return to Xuefeng Mountain) once more?' The master replied in a letter, 'When the old monk of the mountain has another insight, I will return to the mountain.' A monk asked, 'What is Xuefeng's (Xuěfēng Yìcún Chánshī) insight?' The master said, 'I am also surprised.'
Zen Master Xuantong of Mount Dapu in Fuzhou
He was a native of this prefecture. A monk asked, 'How to obtain the pearl under the jaw of the black dragon (lóng hán xià zhū, a metaphor for something extremely difficult to obtain)?' The master then clapped his hands and looked at him quickly. He asked, 'What about the matter before expedient means (fāngbiàn, skillful means)?' The master then pushed the monk away. He asked, 'What is the meaning of the Patriarch's coming from the West (Zǔshī xī lái yì, the purpose of Bodhidharma's coming to China from the West)?' The master said, 'A bone-gnawing fellow. Get out!' He asked, 'What is it like when one sees the Buddha upon clearing away the dust (bō chén jiàn fó shí, what is it like when one sees the Buddha-nature upon clearing away the dust)?' The master said, 'Take off your shackles and then come to discuss it.' He asked, 'I come to rely on you urgently, please accept me, Master.' The master said, 'Dull fellow.'
Zen Master Jiaoran of Mount Changsheng in Fuzhou
He was a native of this prefecture. He had long relied on Zen Master Xuefeng. One day, while chopping trees with a monk, Zen Master Xuefeng said, 'Stop when you chop to the heart.' The master said, 'Chop it off.' Zen Master Xuefeng said, 'The ancients transmitted mind with mind, why do you say chop it off?' The master threw down the axe and said, 'Transmit.' Zen Master Xuefeng struck him with his staff and left. A monk asked Zen Master Xuefeng, 'What is the first phrase?' Zen Master Xuefeng remained silent for a long time. The monk told the master about this. The master said, 'This is the second phrase.' Zen Master Xuefeng again had that monk come to ask, 'What is the first phrase?' The master said, 'Oh, heavens, oh, heavens.' During communal labor (pǔ qǐng, collective labor), Zen Master Xuefeng asked, 'The ancients said, 'Who knows under the straw hat, it is the sorrowful person of the past.' What did the ancients mean?' The master wore his bamboo hat askew and said, 'Whose words are these?' Zen Master Xuefeng asked the master, 'One who upholds the sutras can bear the Tathagata (hé dān rú lái, carry the work of the Tathagata), how does one bear the Tathagata?' The master then lifted Zen Master Xuefeng onto the meditation bed. During communal labor, Zen Master Xuefeng carried a bundle of vines on his back. He met a monk on the road and threw down the vines. The monk wanted to pick them up, but Zen Master Xuefeng kicked him down. He returned and said to the master, 'I kicked that monk today with great pleasure.' The master said:
和尚卻替這僧入涅槃堂始得。峰便休去。雪峰問。光境俱亡復是何物。師曰。放皎然過。有道處。峰曰。放汝過。作么生道。曰皎然亦放和尚過。峰曰。放汝二十棒。師便禮拜。住后。僧問。古人有言。無明即佛性。煩惱不須除。如何是無明即佛性。師忿然作色舉拳呵曰。今日打這師僧去也。曰如何是煩惱不須除。師以手拏頭曰。這師僧得恁么發人業。問路逢達道人。不將語默對。未審將甚麼對。師曰。上紙墨堪作甚麼。閩帥署禪主大師。莫知所終。
信州鵝湖智孚禪師
福州人也。僧問。萬法歸一。一歸何所。師曰。非但阇黎一人忙。問虛空講經。以何為宗。師曰。阇黎不是聽眾。出去。問五逆之子。還受父約也無。師曰。雖有自裁。未免傷己。問如何是佛向上人。師曰。情知阇黎不奈何。曰為甚麼不奈何。師曰。未必小人得見君子。問在前一句請師道。師曰。腳跟下探取甚麼。曰即今見問。師曰。看阇黎變身不得。問雪峰拋下拄杖意作么生。師以香匙拋下地。僧曰。未審此意如何。師曰。不是好種。出去。問如何是鵝湖第一句。師曰。道甚麼。曰如何即是。師曰。妨我打睡。問。不問不答時如何。師曰。問人焉知。問迷子未歸家時如何。師曰。不在途。曰歸后如何。師曰。正迷在。問如何是源頭事。
師曰。途中覓甚麼。問如何是一句。師曰會么。曰恁么莫便是否。師曰。蒼天蒼天。鏡清問。如何是即今底。師曰。何更即今。清曰。幾就支荷。師曰。語逆言順。師一日不赴堂。侍者來請赴堂。師曰。我今日在莊吃油糍飽。者曰。和尚不曾出入。師曰。你但去問取莊主。者方出門。忽見莊主歸。謝和尚到莊吃油糍。
杭州西興化度院師郁悟真禪師
泉州人也。僧問。如何是西來意。師舉拂子。僧曰。不會。師曰。喫茶去。問如何是一塵。師曰。九世剎那分。曰如何含得法界。師曰。法界在甚麼處。問溪谷各異。師何明一。師曰。汝喘作么。問學人初機。乞師指示入路。師曰。汝怪化度甚麼處。問如何是隨色摩尼珠。師曰。青黃赤白。曰如何是不隨色摩尼珠。師曰。青黃赤白。問如何是西來意。師曰。是東來西來。問牛頭未見四祖時如何。師曰。鳥獸俱迷。曰見后如何。師曰。山深水冷。問維摩與文殊對談何事。師曰。唯有門前鏡湖水。清風不改舊時波。
漳州隆壽紹卿興法禪師
泉州陳氏子。因侍雪峰山行。見芋葉動。峰指動葉示之。師曰。紹卿甚生怕怖。峰曰。是汝屋裡底。怕怖甚麼。師於此有省。尋居龍溪。僧問。古人道。摩尼殿有四角。一角常露。如何是常露底角。師舉拂子。問糧
【現代漢語翻譯】 師父說：『你途中尋找什麼？』有人問：『如何是『一句』？』師父說：『你明白嗎？』那人說：『這樣說來，莫非就是這樣？』師父說：『蒼天啊，蒼天啊！』鏡清問：『如何是當下？』師父說：『何必更說當下？』鏡清說：『幾乎就要支撐不住了。』師父說：『語逆而理順。』師父有一天沒有去齋堂，侍者來請師父去齋堂。師父說：『我今天在莊上吃油糍吃飽了。』侍者說：『和尚您沒有出去啊。』師父說：『你只管去問莊主。』侍者剛出門，忽然看見莊主回來，感謝和尚到莊上吃油糍。
杭州西興化度院的師郁悟真禪師
是泉州人。有僧人問：『如何是西來意（Bodhidharma從西方帶來的禪宗真諦）？』師父舉起拂子。僧人說：『不明白。』師父說：『喫茶去。』問：『如何是一塵（最小的物質單位）？』師父說：『九世剎那分（極短的時間分割）』。問：『如何能包含法界（宇宙萬物）？』師父說：『法界在什麼地方？』問：『溪谷各不相同，師父您如何說明它們的一體性？』師父說：『你喘什麼氣？』問：『學人初入門徑，懇請師父指示入路。』師父說：『你覺得化度院有什麼奇怪的地方？』問：『如何是隨色摩尼珠（隨環境改變顏色的寶珠）？』師父說：『青黃赤白。』問：『如何是不隨色摩尼珠（不隨環境改變顏色的寶珠）？』師父說：『青黃赤白。』問：『如何是西來意（Bodhidharma從西方帶來的禪宗真諦）？』師父說：『是東來西來。』問：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』師父說：『鳥獸都迷失了方向。』問：『見后如何？』師父說：『山深水冷。』問：『維摩（Vimalakirti，在家菩薩）與文殊（Manjusri，智慧的象徵）對談什麼事？』師父說：『唯有門前鏡湖水，清風不改舊時波。』
漳州隆壽紹卿興法禪師
是泉州陳氏之子。因為侍奉雪峰（義存禪師）山行，看見芋葉動。雪峰指著動葉給他看，師父說：『紹卿非常害怕。』雪峰說：『這是你家裡面的東西，怕什麼？』師父因此有所領悟。隨後居住在龍溪。有僧人問：『古人說，摩尼殿（寶珠殿）有四角，一角常露。如何是常露的角？』師父舉起拂子。問：『糧食』
【English Translation】 The Master said, 'What are you seeking on the road?' Someone asked, 'What is 'a single phrase'?' The Master said, 'Do you understand?' The person said, 'So, is it like this?' The Master said, 'Oh heavens, oh heavens!' Jingqing asked, 'What is the present moment?' The Master said, 'Why speak of the present moment?' Jingqing said, 'It's almost unbearable.' The Master said, 'Words are contrary, but the meaning is harmonious.' One day, the Master did not go to the dining hall. An attendant came to invite the Master to the hall. The Master said, 'Today, I ate my fill of fried rice cakes at the village.' The attendant said, 'But Master, you haven't gone out.' The Master said, 'Just go and ask the village head.' As the attendant was leaving, he suddenly saw the village head returning, thanking the Master for coming to the village to eat fried rice cakes.
Zen Master Shi Yu Wuzhen of Xinghua Temple in Xixing, Hangzhou
Was a person from Quanzhou. A monk asked, 'What is the meaning of the Westward Transmission (Bodhidharma's Zen teaching from the West)?' The Master raised his whisk. The monk said, 'I don't understand.' The Master said, 'Go have some tea.' Asked, 'What is a single mote of dust?' The Master said, 'A fraction of a moment in nine lifetimes.' Asked, 'How can it contain the Dharma Realm (universe)?' The Master said, 'Where is the Dharma Realm?' Asked, 'Streams and valleys are different; how does the Master explain their oneness?' The Master said, 'Why are you panting?' Asked, 'A student is just beginning; I beg the Master to show me the way in.' The Master said, 'What do you find strange about Huadu Temple?' Asked, 'What is a Mani jewel (wish-fulfilling jewel) that changes color with its surroundings?' The Master said, 'Blue, yellow, red, white.' Asked, 'What is a Mani jewel that does not change color with its surroundings?' The Master said, 'Blue, yellow, red, white.' Asked, 'What is the meaning of the Westward Transmission (Bodhidharma's Zen teaching from the West)?' The Master said, 'It is coming from the East and coming from the West.' Asked, 'What was Niu-t'ou (Fazong Zen Master) like before he met the Fourth Patriarch (Daoxin Zen Master)?' The Master said, 'Birds and beasts were all lost.' Asked, 'What was he like after?' The Master said, 'The mountains are deep, and the water is cold.' Asked, 'What were Vimalakirti (lay bodhisattva) and Manjusri (symbol of wisdom) discussing?' The Master said, 'Only the Mirror Lake water in front of the gate, the clear breeze does not change the waves of old.'
Zen Master Shaoqing Xingfa of Longshou Temple in Zhangzhou
Was the son of the Chen family of Quanzhou. Once, while attending Xuefeng (Yicun Zen Master) on a mountain walk, he saw a taro leaf moving. Xuefeng pointed to the moving leaf to show him. The Master said, 'Shaoqing is very afraid.' Xuefeng said, 'It's something in your own house; what are you afraid of?' The Master had an awakening because of this. Later, he lived in Longxi. A monk asked, 'The ancients said, 'The Mani Hall (Jewel Hall) has four corners, one corner is always exposed.' What is the always exposed corner?' The Master raised his whisk. Asked, 'Grain'
不畜一粒。如何濟得萬人饑。師曰。俠客面前如奪劍。看君不是黠兒郎。問耳目不到處如何。師曰。汝無此作。曰恁么即聞也。師曰。真個聾漢。
福州遷宗院行𤦆仁慧禪師
泉州王氏子。上堂。我與釋迦同參。汝道參甚麼人。時有僧。出禮拜擬伸問。師曰。錯。便下座。問如何是西來意。師曰。熊耳不曾藏。問直下事乞師方便。師曰。不因汝問。我亦不道。問如何是西來意。師曰。白日無閑人。
福州蓮華永福院從弇超證禪師
僧問。儒門以五常為極則。未審宗門以何為極則。師良久。僧曰。恁么則學人造次也。師曰。好與拄杖。問教中道。唯有一乘法。如何是一乘法。師曰。汝道我在這裡作甚麼。曰恁么則不知教意也。師曰。雖然如此。卻不孤負汝。問不向問處領。猶是學人問處。和尚如何。師曰。喫茶去。上堂。長慶道盡法無民。永福即不然。若不盡法。又爭得民。時有僧曰。請師盡法。師曰。我不要汝納稅。問諸餘即不問。聊徑處乞師垂慈。師曰。不快禮三拜。問大眾雲集。請師說法。師曰。聞么。曰若更佇思。應難得及。師曰。實即得。問摩尼殿有四角。一角常露。如何是常露底角。師曰。不可更點。師一日上堂。于座邊立謂眾曰。二尊不併化。便歸方丈。
襄州云蓋雙泉
【現代漢語翻譯】 現代漢語譯本 『不畜一粒，如何濟得萬人饑？』（不儲存一粒糧食，如何救濟成千上萬飢餓的人？）師曰：『俠客面前如奪劍，看君不是黠兒郎。』（在俠客面前奪他的劍，我看你不是個聰明的孩子。）問：『耳目不到處如何？』（耳目無法到達的地方是怎樣的？）師曰：『汝無此作。』（你沒有這樣的作為。）曰：『恁么即聞也。』（這樣就是聽到了。）師曰：『真個聾漢。』（真是個聾子。）
福州遷宗院行𤦆仁慧禪師
泉州王氏子。上堂。我與釋迦（Sakyamuni，佛教創始人）同參。汝道參甚麼人？（我和釋迦牟尼一起參悟，你說參悟的是什麼人？）時有僧，出禮拜擬伸問。師曰：『錯。』便下座。問：『如何是西來意？』（什麼是達摩祖師西來的真意？）師曰：『熊耳不曾藏。』（熊耳山不曾隱藏。）問：『直下事乞師方便。』（請老師直接開示。）師曰：『不因汝問，我亦不道。』（不是因為你問，我也不會說。）問：『如何是西來意？』（什麼是達摩祖師西來的真意？）師曰：『白日無閑人。』（大白天沒有閑人。）
福州蓮華永福院從弇超證禪師
僧問：『儒門以五常為極則，未審宗門以何為極則？』（儒家以五常為最高準則，不知禪宗以什麼為最高準則？）師良久。僧曰：『恁么則學人造次也。』（這樣說來，學生冒昧了。）師曰：『好與拄杖。』（該打。）問：『教中道，唯有一乘法，如何是一乘法？』（佛經中說，只有一乘法，什麼是一乘法？）師曰：『汝道我在這裡作甚麼？』（你說我在這裡做什麼？）曰：『恁么則不知教意也。』（這樣說來，我就不明白佛經的含義了。）師曰：『雖然如此，卻不孤負汝。』（雖然如此，卻不辜負你。）問：『不向問處領，猶是學人問處，和尚如何？』（不在問題本身領悟，仍然是學生提問的地方，和尚您怎麼看？）師曰：『喫茶去。』（喝茶去。）上堂。長慶道盡法無民，永福即不然。若不盡法，又爭得民？（長慶說窮盡佛法就沒有民眾，永福卻不這樣認為。如果不窮盡佛法，又怎麼能得到民眾？）時有僧曰：『請師盡法。』（請老師窮盡佛法。）師曰：『我不要汝納稅。』（我不要你納稅。）問：『諸餘即不問，聊徑處乞師垂慈。』（其他的不問，請老師慈悲開示一條捷徑。）師曰：『不快禮三拜。』（趕快禮拜三下。）問：『大眾雲集，請師說法。』（大眾聚集，請老師說法。）師曰：『聞么？』（聽到了嗎？）曰：『若更佇思，應難得及。』（如果再思考，恐怕就來不及了。）師曰：『實即得。』（實際上是能得到的。）問：『摩尼殿有四角，一角常露，如何是常露底角？』（摩尼殿有四個角，一個角總是露在外面的，什麼是那個總是露在外面的角？）師曰：『不可更點。』（不可再點明。）師一日上堂，于座邊立謂眾曰：『二尊不併化。』（兩位尊者不能同時教化。）便歸方丈。
襄州云蓋雙泉
【English Translation】 English version 『Not storing a single grain, how can you relieve the hunger of ten thousand people?』 The master said, 『Like snatching a sword in front of a knight, I see you are not a clever boy.』 Asked, 『What about where the ears and eyes cannot reach?』 The master said, 『You have no such action.』 Said, 『So that is hearing.』 The master said, 『Truly a deaf man.』
Chan Master Xing𤦆 Renhui of Qianzong Monastery in Fuzhou
A man from the Wang family in Quanzhou. Ascended the hall. 『I and Sakyamuni (the founder of Buddhism) practice together. What person do you say we practice with?』 At that time, a monk came out, prostrated, and intended to ask a question. The master said, 『Wrong.』 Then he descended from the seat. Asked, 『What is the meaning of Bodhidharma's (the first patriarch of Zen Buddhism) coming from the West?』 The master said, 『Mount Xiong'er has never hidden it.』 Asked, 『Directly reveal the matter, I beg the master for convenience.』 The master said, 『Not because you ask, I would not say it either.』 Asked, 『What is the meaning of Bodhidharma's coming from the West?』 The master said, 『No idle people in broad daylight.』
Chan Master Chaozheng of Yongfu Monastery in Lianhua, Fuzhou
A monk asked, 『The Confucian school regards the Five Constant Virtues as the ultimate principle. I wonder what the Zen school regards as the ultimate principle?』 The master was silent for a long time. The monk said, 『In that case, this student is being presumptuous.』 The master said, 『Good to give a staff.』 Asked, 『The teachings say, there is only the One Vehicle Dharma. What is the One Vehicle Dharma?』 The master said, 『What do you say I am doing here?』 Said, 『In that case, I do not understand the meaning of the teachings.』 The master said, 『Although it is like this, I will not let you down.』 Asked, 『Not understanding at the point of the question, it is still the student's question. What does the master say?』 The master said, 『Go drink tea.』 Ascended the hall. Changqing said that exhausting the Dharma means no people, but Yongfu does not think so. If you do not exhaust the Dharma, how can you gain the people? At that time, a monk said, 『Please, master, exhaust the Dharma.』 The master said, 『I do not want you to pay taxes.』 Asked, 『I will not ask about other things, I beg the master to show compassion and point out a shortcut.』 The master said, 『Quickly bow three times.』 Asked, 『The assembly has gathered, please, master, preach the Dharma.』 The master said, 『Do you hear?』 Said, 『If I think about it any longer, I am afraid it will be too late.』 The master said, 『In reality, it can be obtained.』 Asked, 『The Mani Hall has four corners, one corner is always exposed. What is the corner that is always exposed?』 The master said, 『It cannot be pointed out again.』 One day, the master ascended the hall, stood by the seat, and said to the assembly, 『Two honored ones cannot transform at the same time.』 Then he returned to his room.
Shuangquan of Yungaishan in Xiangzhou
院歸本禪師
京兆府人也。初謁雪峰。禮拜次。峰下禪床跨背而坐。師於此有省。住后。僧問如何是雙泉。師曰。可惜一雙眉。曰學人不會。師曰。不曾煩禹力。湍流事不知。問如何是西來的的意。師乃搊住。其僧變色。師曰。我這裡無這個。師手指纖長。特異於人。號手相大師。
韶州林泉和尚
僧問。如何是一塵。師曰。不覺成丘山。
洛京南院和尚
僧問。如何是法法不生。師曰。生也。有儒者。博覽古今。時呼為張百會。謁師。師問。莫是張百會么。曰不敢。師以手于空畫一畫曰。會么。曰不會。師曰。一尚不會。甚麼處得百會來。
越州洞巖可休禪師
僧問。如何是洞巖正主。師曰。開著。問如何是和尚親切為人處。師曰。大海不宿死屍。問。如何是向上一路。師舉衣領示之。問學人遠來。請師方便。師曰。方便了也。
定州法海院行周禪師
僧問。風恬浪靜時如何。師曰。吹倒南墻。問如何是道中寶。師曰。不露光。曰莫便是否。師曰。是即露也。
杭州龍井通禪師
僧問。如何是龍井龍。師曰。意氣天然別。神工畫不成。曰為甚麼畫不成。師曰。出羣不帶角。不與類中同。曰還解行雨也無。師曰。普潤無邊際。處處皆結粒。曰還
【現代漢語翻譯】 現代漢語譯本 院歸本禪師 京兆府人。最初參拜雪峰禪師（Xuefeng），禮拜時，雪峰禪師跨坐在禪床上。禪師因此有所領悟。住持寺院后，有僧人問：『什麼是雙泉？』禪師說：『可惜了一雙眉毛。』僧人說：『弟子不明白。』禪師說：『不曾勞煩禹的功力，卻不知道湍急的水流。』問：『什麼是西來的真意？』禪師於是抓住那個僧人。那個僧人臉色都變了。禪師說：『我這裡沒有這個。』禪師手指纖長，與常人不同，號稱手相大師。 韶州林泉和尚 有僧人問：『如何是一塵？』禪師說：『不知不覺就變成了丘山。』 洛京南院和尚 有僧人問：『如何是法法不生？』禪師說：『生也。』有個儒生，博覽古今，當時人稱他為張百會。拜見禪師。禪師問：『莫非是張百會嗎？』儒生說：『不敢當。』禪師用手在空中畫了一下，說：『會嗎？』儒生說：『不會。』禪師說：『一都不會，從哪裡得到百會呢？』 越州洞巖可休禪師 有僧人問：『如何是洞巖的正主？』禪師說：『開著。』問：『如何是和尚最親切的為人處世？』禪師說：『大海不容留死屍。』問：『如何是向上一路？』禪師舉起衣領給他看。問：『學人遠道而來，請禪師開示方便之門。』禪師說：『已經方便了。』 定州法海院行周禪師 有僧人問：『風平浪靜時如何？』禪師說：『吹倒南墻。』問：『如何是道中的寶貝？』禪師說：『不露光芒。』問：『莫非就是否定嗎？』禪師說：『是就暴露了。』 杭州龍井通禪師 有僧人問：『如何是龍井的龍？』禪師說：『意氣天然不同，神工也難以描繪。』問：『為什麼難以描繪？』禪師說：『出類拔萃不帶角，不與同類相同。』問：『還會行雲布雨嗎？』禪師說：『普遍滋潤無邊無際，處處都能結出果實。』問：
【English Translation】 English version Zen Master Yuangui Ben He was a native of Jingzhao Prefecture. He initially visited Xuefeng Zen Master (Xuefeng). During the prostration, Xuefeng sat astride the Zen bed. The master had an awakening at this point. After residing in the temple, a monk asked: 'What is Shuangquan (Double Spring)?' The master said: 'It's a pity for a pair of eyebrows.' The monk said: 'This disciple does not understand.' The master said: 'Without bothering Yu's (禹) efforts, you do not know the affairs of turbulent currents.' Asked: 'What is the meaning of the coming from the West?' The master then grabbed the monk. The monk turned pale. The master said: 'I don't have this here.' The master's fingers were slender and different from others, and he was known as the Master of Palmistry. Shaozhou Linquan (Forest Spring) Abbot A monk asked: 'What is a single dust?' The master said: 'Unknowingly, it becomes a hill or mountain.' Luojing Nanyuan (Southern Courtyard) Abbot A monk asked: 'What is the non-arising of all dharmas?' The master said: 'Arising also.' There was a Confucian scholar who was well-versed in ancient and modern times, and was called Zhang Baihui (Zhang 'Hundred Knowledge'). He visited the master. The master asked: 'Are you Zhang Baihui?' The scholar said: 'I dare not claim so.' The master drew a stroke in the air with his hand and said: 'Do you understand?' The scholar said: 'I do not understand.' The master said: 'You don't even understand one, where do you get a hundred knowledge from?' Yuezhou Dongyan (Cave Cliff) Kexiu Zen Master A monk asked: 'What is the true master of Dongyan?' The master said: 'Open.' Asked: 'What is the abbot's most intimate way of treating people?' The master said: 'The great sea does not harbor dead bodies.' Asked: 'What is the path upward?' The master held up his collar to show him. Asked: 'The student has come from afar, please master provide a convenient means.' The master said: 'It is already convenient.' Dingzhou Faha Temple Xingzhou Zen Master A monk asked: 'What is it like when the wind is calm and the waves are still?' The master said: 'Blow down the south wall.' Asked: 'What is the treasure in the Way?' The master said: 'It does not reveal its light.' Asked: 'Is that a denial?' The master said: 'To be is to reveal.' Hangzhou Longjing (Dragon Well) Tong Zen Master A monk asked: 'What is the dragon of Longjing?' The master said: 'Its spirit and temperament are naturally different, and divine craftsmanship cannot depict it.' Asked: 'Why can't it be depicted?' The master said: 'Standing out from the crowd without horns, not the same as others of its kind.' Asked: 'Does it also know how to make rain?' The master said: 'It universally moistens without boundaries, and everywhere it bears fruit.' Asked:
有宗門中事也無。師曰有。曰如何是宗門中事。師曰。從來無形段。應物不曾虧。
杭州龍興宗靖禪師
臺州人也。初參雪峰。誓充飯頭。勞逾十載。嘗于眾堂中。袒一膊。釘簾。峰睹而記曰。汝向後住持。有千僧。其中無一人衲子也。師悔過。回浙住六通院。錢王命居龍興寺。有眾千餘。唯三學講誦之徒。果如雪峰所志。僧問。如何是六通奇特之唱。師曰。天下舉將去。問如何是六通家風。師曰。一條布衲。一斤有餘。問如何是學人進前一路。師曰。誰敢謾汝。曰豈無方便。師曰。早是屈抑也。問如何是和尚家風。師曰。早朝粥齋時飯。曰更請和尚道。師曰。老僧困。曰畢竟作么生。師大笑而已。
福州南禪契璠禪師
上堂。若是名言妙句。諸方總道了也。今日眾中還有超第一義者。致將一問來。若有即不孤負於人。僧問。如何是第一義。師曰。何不問第一義。曰見問。師曰。已落第二義也。問古佛曲調。請師和。師曰。我不和汝雜亂底。曰未審為甚麼人和。師曰。甚麼處去來。
越州越山師鼐鑑真禪師
初參雪峰而染指。后因閩王請。于清風樓齋坐久。舉目忽睹日光。豁然頓曉。而有偈曰。清風樓上赴官齋。此日平生眼豁開。方信普通年遠事。不從[葸-十+夕]嶺帶將來
【現代漢語翻譯】 現代漢語譯本 問：有沒有宗門中的事？ 師父說：有。 問：如何是宗門中的事？ 師父說：從來沒有固定的形態，應物接物卻從來沒有缺失。
杭州龍興宗靖禪師
是臺州人。最初參拜雪峰禪師（Xuefeng），發誓要做飯頭（負責僧眾飲食的人），辛勞超過十年。曾經在僧眾的堂中，袒露一隻胳膊，釘簾子。雪峰禪師看到後記住這件事，說：『你將來住持寺院，會有上千僧人，其中沒有一個是真正的衲子（修行人）。』宗靖禪師後悔自己的行為，回到浙江住在六通院。錢王（Qian Wang）命令他住在龍興寺。寺里有僧眾一千多人，只有研究三學、講經誦經的人，果真如雪峰禪師所預言。 有僧人問：如何是六通奇特的唱法？ 師父說：天下人都拿去用了。 問：如何是六通的家風？ 師父說：一條布衲，一斤多重。 問：如何是學人進前的一條路？ 師父說：誰敢欺騙你？ 問：難道沒有方便之門嗎？ 師父說：這已經是委屈了。 問：如何是和尚的家風？ 師父說：早晨喝粥，齋時吃飯。 問：請和尚再說一句。 師父說：老僧困了。 問：到底怎麼樣？ 師父大笑而已。
福州南禪契璠禪師
上堂說法。如果是名言妙句，各方都已經說盡了。今天各位當中還有超越第一義諦（paramārtha，佛教的最高真理）的人嗎？拿出一個問題來問。如果有人提問，就不辜負我這個人。 有僧人問：如何是第一義？ 師父說：為什麼不問第一義呢？ 僧人說：正在問。 師父說：已經落入第二義了。 問：古佛的曲調，請師父唱和。 師父說：我不和你唱和雜亂的東西。 問：不知道為甚麼和？ 師父說：從甚麼地方來？
越州越山師鼐鑑真禪師
最初參拜雪峰禪師而略有所得，後來因為閩王（Min Wang）的邀請，在清風樓齋戒靜坐很久，舉目忽然看到日光，豁然頓悟。於是作偈說： 『清風樓上赴官齋，此日平生眼豁開。方信普通年遠事，不從[葸-十+夕]嶺帶將來。』
【English Translation】 English version Question: Are there matters within the Chan (Zen) school? The Master said: Yes. Question: What are the matters within the Chan school? The Master said: They have never had a fixed form, yet in responding to things, they have never been deficient.
Chan Master Zongjing of Longxing Temple in Hangzhou
He was a native of Taizhou. He initially visited Xuefeng (Snow Peak) Chan Master, vowing to be the cook (in charge of the monks' meals), laboring for over ten years. Once, in the monks' hall, he bared one arm and nailed a curtain. Xuefeng saw this and remembered it, saying: 'In the future, when you are the abbot, you will have a thousand monks, but not one of them will be a true mendicant (practitioner).' Master Zongjing regretted his actions and returned to Zhejiang, residing at the Liutong (Six Penetrations) Hermitage. King Qian (of Wuyue) ordered him to reside at Longxing Temple. There were over a thousand monks, but only those who studied the Three Learnings and lectured on the scriptures, just as Xuefeng had predicted. A monk asked: What is the unique chant of the Six Penetrations? The Master said: The whole world takes it and uses it. Question: What is the family style of the Six Penetrations? The Master said: A cloth robe, weighing more than a pound. Question: What is the path for a student to advance? The Master said: Who dares to deceive you? Question: Is there no expedient means? The Master said: That is already a compromise. Question: What is the abbot's family style? The Master said: Congee in the morning, rice at the noon meal. Question: Please, Master, say more. The Master said: This old monk is tired. Question: What is it, after all? The Master just laughed.
Chan Master Qifan of Nanchan Temple in Fuzhou
Ascending the Dharma hall. If it's about famous sayings and wonderful phrases, all the masters everywhere have already said them all. Today, among you, is there anyone who transcends the First Principle (paramārtha, the ultimate truth in Buddhism)? Bring forth a question. If there is one, then I will not disappoint anyone. A monk asked: What is the First Principle? The Master said: Why not ask about the First Principle? The monk said: I am asking. The Master said: You have already fallen into the Second Principle. Question: The ancient Buddha's melody, please Master harmonize with it. The Master said: I will not harmonize with your confused things. Question: I don't know what to harmonize with? The Master said: Where did you come from?
Chan Master Jianzhen of Yueshan Mountain in Yuezhou
He initially visited Xuefeng Chan Master and gained some understanding. Later, due to the invitation of King Min (of Min), he sat in meditation for a long time in Qingfeng Tower. He suddenly looked up and saw the sunlight, and he suddenly awakened. Then he composed a verse: 'Attending the official feast in Qingfeng Tower, today my eyes have opened wide for the first time in my life. Now I believe that the distant events of the Putong era were not brought from [葸-十+夕]ling Mountain.'
。歸呈雪峰。峰然之。住后。僧問。如何是佛身。師曰。你問阿那個佛身。曰釋迦佛身。師曰。舌覆三千界。師臨終示偈曰。眼光隨色盡。耳識逐聲消。還源無別旨。今日與明朝。乃跏趺而逝。
泉州福清院玄訥禪師
高麗人也。泉守王公問。如何是宗乘中事。師叱之。僧問。如何是觸目菩提。師曰。阇黎失卻半年糧。曰為甚麼如此。師曰。祇為圖他一斗米。問如何是清凈法身。師曰。蝦蟆曲[(乏-之+蟲)*善]。問教云。唯一堅密身。一切塵中現。如何是堅密身。師曰。驢馬貓兒。曰乞師指示。師曰。驢馬也不會。問如何是物物上辨明。師展一足示之。
衢州南臺仁禪師
僧問。如何是南臺境。師曰。不知貴。曰。畢竟如何。師曰。阇黎即今在甚麼處。
泉州東禪和尚
初開堂。僧問。人王迎請法王出世。如何提唱宗乘。即得不謬于祖風。師曰。還奈得么。曰若不下水。焉知有魚。師曰。莫閑言語。問如何是佛法最親切處。師曰。過也。問學人末後來。請師最先句。師曰。甚處去來。問如何是學人己分事。師曰。苦。問如何是佛法大意。師曰。幸自可憐生。剛要異鄉邑。
杭州大錢山從襲禪師
雪峰之上足也。自本師印解。洞曉宗要。常曰。擊關南鼓。唱雪
峰歌。后入浙中謁錢王。王欽服道化。命居此山。而闡法焉。僧問。不因王請。不因眾聚。請師直道西來的的意。師曰。那邊師僧過這邊著。曰學人不會。乞師再指。師曰。爭得恁么不識好惡。問閉門造車。出門合轍。如何是閉門造車。師曰。造車即不問。作么生是轍。曰學人不會。乞師指示。師曰。巧匠施工。不露斤斧。
福州永泰和尚
僧問。承聞和尚見虎是否。師作虎。聲僧作打勢。師曰。這死漢。問如何是天真佛。師乃拊掌曰。不會不會。
池州和龍壽昌院守訥妙空禪師
福州林氏子。僧問。未到龍門如何湊泊。師曰。立命難存。新到參。師問。近離甚處。曰不離方寸。師曰。不易來。僧亦曰。不易來。師與一掌。問如何是傳底心。師曰。再三囑汝莫向人說。問。如何是從上宗乘。師曰。向阇黎口裡著得么。問省要處請師一接。師曰。甚是省要。
建州夢筆和尚
僧問。如何是佛。師曰。不誑汝。曰莫便是否。師曰。汝誑他。閩王請齋。問師還將得筆來也無。師曰。不是稽山繡管。慚非月里兔毫。大王既垂顧問。山僧敢不通呈。又問。如何是法王。師曰。不是夢筆家風。
福州極樂元儼禪師
僧問。如何是極樂家風。師曰。滿目看不盡。問萬法本無根。未
【現代漢語翻譯】 現代漢語譯本 峰歌禪師。後來到浙江一帶拜見錢王（五代十國時期吳越的國王）。錢王欽佩禪師的道行和教化，於是請他住在山中弘揚佛法。有僧人問：『不是因為錢王的邀請，也不是因為大眾的聚集，請禪師直截了當地說出西來（指禪宗從印度傳入中國）的真意。』禪師說：『那邊的師父僧人到這邊來了。』僧人說：『學僧不明白，請禪師再次指點。』禪師說：『怎麼這麼不識好歹！』又問：『閉門造車，出門合轍，什麼是閉門造車？』禪師說：『造車暫且不問，怎麼是車轍？』僧人說：『學僧不明白，請禪師指示。』禪師說：『巧匠施工，不顯露斧鑿的痕跡。』
福州永泰和尚
有僧人問：『聽說和尚見過老虎，是這樣嗎？』禪師做出老虎的叫聲。僧人做出打的姿勢。禪師說：『你這死漢！』又問：『什麼是天真佛？』禪師於是拍手說：『不會！不會！』
池州和龍壽昌院守訥妙空禪師
是福州林氏的子弟。有僧人問：『沒到龍門（比喻險峻的地方）如何停靠？』禪師說：『立命都難以儲存。』新來的僧人蔘拜。禪師問：『最近從哪裡來？』僧人說：『不離方寸（指心）。』禪師說：『不容易來啊。』僧人也說：『不容易來啊。』禪師給他一巴掌。問：『什麼是傳授的心法？』禪師說：『再三囑咐你不要向人說。』問：『什麼是從上的宗乘（指禪宗的最高教義）？』禪師說：『能在你的嘴裡說出來嗎？』問：『在簡要的地方請禪師接引。』禪師說：『很是簡要。』
建州夢筆和尚
有僧人問：『什麼是佛？』禪師說：『不騙你。』僧人說：『莫非就是這個？』禪師說：『你騙他。』閩王（五代十國時期閩國的國王）請禪師齋飯。問：『禪師還帶著筆來嗎？』禪師說：『不是稽山（山名，在今浙江紹興）的精美筆管，慚愧不是月宮裡玉兔的毫毛。大王既然垂問，山僧怎敢不通報呈上。』又問：『什麼是法王？』禪師說：『不是夢筆（禪師的法號）家的家風。』
福州極樂元儼禪師
有僧人問：『什麼是極樂的家風？』禪師說：『滿眼都看不完。』問：『萬法本來沒有根，還沒
【English Translation】 English version Zen Master Fengge. Later, he went to Zhejiang to meet King Qian (king of Wuyue during the Five Dynasties and Ten Kingdoms period). King Qian admired the Zen master's Taoist practice and teachings, so he invited him to live in the mountains to promote Buddhism. A monk asked, 'Not because of King Qian's invitation, nor because of the gathering of the masses, please, Master, directly state the meaning of the Westward Journey (referring to the transmission of Zen Buddhism from India to China).' The Zen master said, 'The monks over there have come over here.' The monk said, 'This student does not understand, please Master point it out again.' The Zen master said, 'Why are you so unable to distinguish good from bad!' He also asked, 'Building a cart behind closed doors, and the tracks match when going out. What is building a cart behind closed doors?' The Zen master said, 'Building the cart is not the question for now, what are the tracks?' The monk said, 'This student does not understand, please Master instruct.' The Zen master said, 'A skilled craftsman works without revealing the marks of his axe.'
Yongtai Monk of Fuzhou
A monk asked, 'I heard that the Master has seen a tiger, is that so?' The Zen master made the sound of a tiger. The monk made a striking gesture. The Zen master said, 'You dead Han!' He also asked, 'What is the true Buddha?' The Zen master then clapped his hands and said, 'Doesn't understand! Doesn't understand!'
Zen Master Shou Ne Miaokong of Helong Shouchang Monastery in Chizhou
He was a son of the Lin family of Fuzhou. A monk asked, 'How to moor before reaching the Dragon Gate (a metaphor for a dangerous place)?' The Zen master said, 'It is difficult to preserve one's life.' A newly arrived monk paid respects. The Zen master asked, 'Where did you come from recently?' The monk said, 'Not far from the square inch (referring to the heart).' The Zen master said, 'Not easy to come here.' The monk also said, 'Not easy to come here.' The Zen master gave him a slap. Asked, 'What is the mind-to-mind transmission?' The Zen master said, 'I repeatedly tell you not to tell anyone.' Asked, 'What is the supreme vehicle (referring to the highest doctrine of Zen Buddhism)?' The Zen master said, 'Can it be put into your mouth?' Asked, 'Please guide me at the essential point.' The Zen master said, 'It is very essential.'
Zen Master Mengbi of Jianzhou
A monk asked, 'What is Buddha?' The Zen master said, 'I won't deceive you.' The monk said, 'Is that it?' The Zen master said, 'You deceive him.' King Min (king of Min during the Five Dynasties and Ten Kingdoms period) invited the Zen master for a vegetarian meal. Asked, 'Does the Master still bring a pen?' The Zen master said, 'It is not the exquisite brush of Mount Ji (mountain name, in present-day Shaoxing, Zhejiang), I am ashamed that it is not the hair of the jade rabbit in the moon palace. Since the Great King has inquired, how dare this mountain monk not report and present it.' He also asked, 'What is the Dharma King?' The Zen master said, 'It is not the family style of Mengbi (the Zen master's Dharma name).'
Zen Master Yuan Yan of Jile Monastery in Fuzhou
A monk asked, 'What is the family style of Jile (Ultimate Bliss)?' The Zen master said, 'The eyes cannot see it all.' Asked, 'The myriad dharmas originally have no root, not yet
審教學人承當甚麼。師曰。莫寐語。問久處暗室。未達其源。今日上來。乞師一接。師曰。莫閉眼作夜好。曰恁么即優曇華拆。曲為今時。向上宗風如何垂示。師曰。汝還識也無。曰恁么即息疑去也。師曰。莫向大眾前寐語。問摩騰入漢即不問。達磨來梁時如何。師曰。如今豈謬。曰恁么即理出三乘。華開五葉。師曰。說甚麼三乘五葉。出去。
福州芙蓉山如體禪師
僧問。如何是古人曲調。師良久曰。聞么。曰不聞。師示頌曰。古曲發聲雄。今時韻亦同。若教第一指。祖佛盡迷蹤。
洛京憩鶴山和尚
僧問。如何是憩鶴。師以兩手斗云。鵓鳩鳩(風穴云。鶴唳一聲喧宇宙。群雞莫謂報知時)問。駿馬不入西秦時如何。師曰。向甚麼處去。
潭州溈山棲禪師
僧問。正恁么時如何親近。師曰。汝擬作么生親近。曰豈無方便。師曰。開元龍興大藏小藏。問如何是速疾神通。師曰。新衣成弊帛。問如何是黃尋橋。師曰。賺卻多少人。問不假忉忉。如何是和尚家風。師曰。莫作野乾聲。
吉州潮山延宗禪師
因資福來謁。師下禪床相接。福問。和尚住此山得幾年也。師曰。鈍鳥棲蘆。困魚止濼。曰。恁么則真道人也。師曰。且坐喫茶。問。如何是潮山。師曰不宿尸。曰如
何是山中人。師曰。石上種紅蓮。問如何是和尚家風。師曰。切忌犯朝儀。
益州普通山普明禪師
僧問。如何是佛性。師曰。汝無佛性。曰蠢動含靈皆有佛性。學人為何卻無。師曰。為汝向外求。問如何是玄玄之珠。師曰。這個不是。曰如何是玄玄珠。師曰。失卻也。
隨州雙泉山樑家庵永禪師
僧問。達磨九年面壁意旨如何。師曰。睡不著。師問護國長老。隨陽一境。是男是女。各伸一問。問問各別。長老將何祇對。國以手空中畫一圓相。師曰。謝長老慈悲。國曰。不敢。師低頭不顧。問如何是頓息諸緣去。師曰。雪上更加霜。
漳州保福院超悟禪師
僧問。魚未透龍門時如何。師曰。養性深潭。曰透出時如何。師曰。才升霄漢。眾類難追。曰升后如何。師曰。垂云普覆。潤及大千。曰還有不受潤者也無。師曰有。曰如何是不受潤者。師曰。直杌撐大陽。
太原孚上座
初在揚州光孝寺。講涅槃經。有禪者。阻雪。因往聽講。至三因佛性三德法身。廣談法身妙理。禪者失笑。師講罷請禪者喫茶。白曰。某甲素志狹劣。依文解義。適蒙見笑。且望見教。禪者曰。實笑座主不識法身。師曰。如此解說何處不是。曰。請座主更說一遍。師曰。法身之理猶若太虛。豎窮
【現代漢語翻譯】 現代漢語譯本 僧問：『什麼是山中人？』 師父說：『在石頭上種植紅蓮。』 問：『什麼是和尚的家風？』 師父說：『切記觸犯朝廷的禮儀。』
益州普通山普明禪師
僧問：『什麼是佛性（Buddha-nature，覺悟的本性）？』 師父說：『你沒有佛性。』 僧說：『蠢動的生物和有靈性的生物都有佛性，為什麼我卻沒有？』 師父說：『因為你向外尋求。』 問：『什麼是玄玄之珠（mysterious pearl，比喻難以捉摸的真理）？』 師父說：『這個不是。』 僧說：『什麼是玄玄之珠？』 師父說：『失去了。』
隨州雙泉山樑家庵永禪師
僧問：『達磨（Bodhidharma，禪宗始祖）九年面壁的意旨是什麼？』 師父說：『睡不著。』 師父問護國長老：『隨陽這一境，是男是女？各提一個問題，問題各不相同，長老將如何回答？』 護國長老用手在空中畫了一個圓圈。 師父說：『感謝長老慈悲。』 護國長老說：『不敢當。』 師父低頭不看。 問：『如何才能頓然止息各種因緣？』 師父說：『雪上加霜。』
漳州保福院超悟禪師
僧問：『魚未躍過龍門（dragon gate，比喻科舉或修行的重要關口）時如何？』 師父說：『在深潭中涵養本性。』 僧說：『躍過之後如何？』 師父說：『才升上天空，同類難以追趕。』 僧說：『升上去之後如何？』 師父說：『垂下雲彩普遍覆蓋，滋潤到整個大千世界。』 僧說：『還有不受滋潤的嗎？』 師父說：『有。』 僧說：『什麼是不受滋潤的？』 師父說：『直挺的樹樁支撐著太陽。』
太原孚上座
當初在揚州光孝寺，講解《涅槃經》（Nirvana Sutra）。有一位禪者，因為下雪受阻，就去聽講。講到三因佛性（three causes of Buddha-nature）和三德法身（three virtues of Dharmakaya）時，廣泛地談論法身（Dharmakaya，佛的法性身）的妙理。禪者失笑。孚上座講完后請禪者喝茶，坦白地說：『我向來見識淺薄，只是按照字面意思解釋經文，剛才承蒙您見笑，還望您指教。』 禪者說：『我實在是因為座主您不認識法身而笑。』 孚上座說：『像這樣解說，哪裡不對呢？』 禪者說：『請座主您再說一遍。』 孚上座說：『法身的道理就像太虛空一樣，豎窮
【English Translation】 English version A monk asked: 'What is a mountain person?' The Master said: 'Planting red lotuses on stones.' Asked: 'What is the family style of a monk?' The Master said: 'Absolutely avoid violating court etiquette.'
Chan Master Puming of Putong Mountain in Yizhou
A monk asked: 'What is Buddha-nature (覺悟的本性)?' The Master said: 'You have no Buddha-nature.' The monk said: 'All moving and sentient beings have Buddha-nature, why do I not?' The Master said: 'Because you seek it externally.' Asked: 'What is the mysterious pearl (比喻難以捉摸的真理)?' The Master said: 'This is not it.' The monk said: 'What is the mysterious pearl?' The Master said: 'It is lost.'
Chan Master Yong of Liangjia Hermitage on Shuangquan Mountain in Suizhou
A monk asked: 'What is the meaning of Bodhidharma's (禪宗始祖) nine years of facing the wall?' The Master said: 'Unable to sleep.' The Master asked Elder Huguo: 'The territory of Suiyang, is it male or female? Each ask a question, the questions are different, how will the Elder respond?' The Elder Huguo drew a circle in the air with his hand. The Master said: 'Thank you, Elder, for your compassion.' Huguo said: 'I dare not.' The Master lowered his head and did not look. Asked: 'How can one suddenly cease all conditions?' The Master said: 'Adding frost to snow.'
Chan Master Chao Wu of Baofu Monastery in Zhangzhou
A monk asked: 'What is it like when a fish has not yet passed through the dragon gate (比喻科舉或修行的重要關口)?' The Master said: 'Nurturing nature in a deep pool.' The monk said: 'What is it like after passing through?' The Master said: 'Only then does it ascend to the heavens, difficult for its kind to follow.' The monk said: 'What is it like after ascending?' The Master said: 'Hanging down clouds, universally covering, nourishing the entire great chiliocosm.' The monk said: 'Are there any who do not receive nourishment?' The Master said: 'Yes.' The monk said: 'What are those who do not receive nourishment?' The Master said: 'A straight stump supporting the great sun.'
Senior Seat Fu of Taiyuan
Initially, he was at Guangxiao Monastery in Yangzhou, lecturing on the Nirvana Sutra (涅槃經). There was a Chan practitioner who, obstructed by snow, went to listen to the lecture. When he reached the three causes of Buddha-nature (three causes of Buddha-nature) and the three virtues of Dharmakaya (three virtues of Dharmakaya), he extensively discussed the wonderful principles of Dharmakaya (佛的法性身). The Chan practitioner laughed. After the Master Fu finished lecturing, he invited the Chan practitioner for tea and said frankly: 'I have always been narrow-minded and interpreted the scriptures according to the literal meaning. I was just laughed at by you, and I hope you can teach me.' The Chan practitioner said: 'I really laughed because you, the lecturer, do not recognize the Dharmakaya.' Master Fu said: 'Where is it wrong to explain it like this?' The Chan practitioner said: 'Please, lecturer, say it again.' Master Fu said: 'The principle of Dharmakaya is like the great void, vertically exhausting
三際。橫亙十方。彌綸八極。包括二儀。隨緣赴感。靡不周遍。曰不道座主說不是。祇是說得法身量邊事。實未識法身在。師曰。既然如是。禪德當爲我說。曰座主還信否。師曰。焉敢不信。曰若如是。座主輟講。旬日于室內端然靜慮。收心攝念。善惡諸緣一時放卻。師一依所教。從初夜至五更。聞鼓角聲忽然契悟。便去扣門。禪者曰。阿誰。師曰某甲。禪者咄曰。教汝傳持大教。代佛說法。夜來為甚麼醉酒臥街。師曰。禪德。自來講經。將生身父母鼻孔扭捏。從今已去。更不敢如是。禪者曰。且去來日相見。師遂罷講遍歷諸方。名聞宇內。嘗游浙中。登徑山法會。一日于大佛殿前有僧問。上座曾到五臺否。師曰。曾到。曰曾見文殊么。師曰見。曰甚麼處見。師曰。徑山佛殿前見。其僧后適閩川。舉似雪峰。峰曰。何不教伊入嶺來。師聞乃趣裝而邁。初至雪峰。廨院憩錫。因分柑子與僧。長慶問。甚麼處將來。師曰。嶺外將來。曰遠涉不易。擔負得來。師曰。柑子柑子。次日上山。雪峰聞乃集眾。師到法堂上。顧視雪峰便下看知事。明日卻上禮拜曰。某甲昨日觸忤和尚。峰曰。知是般事便休。峰一日見師。乃指日示之。師搖手而出。峰曰。汝不肯我那。師曰。和尚搖頭。某甲擺尾。甚麼處是不肯。峰曰。到處也須諱卻
。一日眾僧晚參。峰在中庭臥。師曰。五州管內。祇有這老和尚。較些子。峰便起去。峰嘗問師。見說臨濟有三句是否。師曰是。曰作么生是第一句。師舉目視之。峰曰。此猶是第二句。如何是第一句。師叉手而退。自此雪峰深器之。室中印解。師資道契。更不他游。而掌浴焉。一日玄沙上問訊雪峰。峰曰。此間有個老鼠子。今在浴室裡。沙曰。待與和尚勘過。言訖到浴室。遇師打水。沙曰。相看上座。師曰。已相見了。沙曰。甚麼劫中曾相見。師曰。瞌睡作么。沙卻入方丈白雪峰曰。已勘破了。峰曰。作么生勘伊。沙舉前話。峰曰。汝著賊也。鼓山問師。父母未生時。鼻孔在甚麼處。師曰。老兄先道。山曰。如今生也。汝道在甚麼處。師不肯。山卻問作么生。師曰。將手中扇子來。山與扇子。再徴前話。師搖扇不對。山罔測。乃驅師一拳。鼓山赴大王請。雪峰門送回至法堂乃曰。一隻聖箭。直射九重城裡去也。師曰。是伊未在。峰曰。渠是徹底人。師曰。若不信。待某甲去勘過。遂趁至中路便問。師兄向甚麼處去。山曰。九重城裡去。師曰。忽遇三軍圍繞時如何。山曰。他家自有通霄路。師曰。恁么則離宮失殿去也。山曰。何處不稱尊。師拂袖便回。峰問如何。師曰。好只聖箭。中路折卻了也。遂舉前話。峰乃曰。
【現代漢語翻譯】 一日，眾僧晚參。雪峰（Xuefeng，雪峰義存，唐末五代時僧人）在中庭躺臥。雪峰義存說：『五州管內，只有這老和尚，還算稍微好一點。』玄沙師備（Xuansha Shibei，玄沙師備，唐末五代時僧人）便起身離去。 玄沙師備曾經問雪峰義存：『聽說臨濟宗有三句，是這樣嗎？』雪峰義存回答：『是這樣。』玄沙師備問：『怎麼是第一句？』雪峰義存舉目看著他。玄沙師備說：『這仍然是第二句。什麼是第一句？』雪峰義存叉手退後。從此，雪峰義存深深器重他。在室內印證理解，師徒之間道義相合，不再四處遊歷，而是掌管浴室。 一日，玄沙師備前去拜訪雪峰義存。雪峰義存說：『這裡有個老鼠，現在在浴室裡。』玄沙師備說：『等我和和尚一起去勘驗一下。』說完就到了浴室，遇到玄沙師備在打水。玄沙師備說：『看看這位上座。』玄沙師備說：『已經相見了。』玄沙師備問：『什麼劫中曾經相見？』玄沙師備說：『瞌睡了嗎？』玄沙師備卻回到方丈室告訴雪峰義存說：『已經勘破了。』雪峰義存問：『怎麼勘驗他的？』玄沙師備舉了之前的話。雪峰義存說：『你中賊了。』 鼓山（Gushan，鼓山，指福州鼓山涌泉寺）問玄沙師備：『父母未生時，鼻孔在什麼地方？』玄沙師備說：『老兄先說。』鼓山說：『現在生了，你說在什麼地方？』玄沙師備不肯回答。鼓山反問：『怎麼說？』玄沙師備說：『把手中的扇子拿來。』鼓山給了扇子，再次追問之前的話。玄沙師備搖著扇子不回答。鼓山無法測度，於是打了玄沙師備一拳。 鼓山應邀前往大王處。雪峰義存送他到法堂，然後說：『一支聖箭，直射九重城裡去了。』玄沙師備說：『他還沒有到。』雪峰義存說：『他是徹底的人。』玄沙師備說：『如果不信，等我去勘驗一下。』於是追到半路便問：『師兄向什麼地方去？』鼓山說：『九重城裡去。』玄沙師備說：『忽然遇到三軍圍繞時怎麼辦？』鼓山說：『他家自有通霄路。』玄沙師備說：『這樣就離開宮殿了。』鼓山說：『哪裡不稱尊？』玄沙師備拂袖便回。雪峰義存問怎麼樣。玄沙師備說：『好一支聖箭，中路折斷了。』於是舉了之前的話。雪峰義存於是說：
【English Translation】 One day, the assembly of monks was attending evening meditation. Xuefeng (Xuefeng Yicun, a monk in the late Tang and Five Dynasties period) was lying in the central courtyard. Xuefeng Yicun said, 'Within the five prefectures, only this old monk is slightly better.' Xuansha Shibei (Xuansha Shibei, a monk in the late Tang and Five Dynasties period) then got up and left. Xuansha Shibei once asked Xuefeng Yicun, 'It is said that the Linji school has three phrases, is that so?' Xuefeng Yicun replied, 'It is so.' Xuansha Shibei asked, 'How is it the first phrase?' Xuefeng Yicun raised his eyes and looked at him. Xuansha Shibei said, 'This is still the second phrase. What is the first phrase?' Xuefeng Yicun crossed his hands and retreated. From then on, Xuefeng Yicun deeply valued him. They verified their understanding in the room, and the teacher and disciple were in accord with the Way, no longer traveling around, but instead managing the bathhouse. One day, Xuansha Shibei went to visit Xuefeng Yicun. Xuefeng Yicun said, 'There is a rat here, now in the bathhouse.' Xuansha Shibei said, 'Wait for me to examine it with the abbot.' After speaking, he went to the bathhouse and encountered Xuansha Shibei drawing water. Xuansha Shibei said, 'Look at this senior monk.' Xuansha Shibei said, 'We have already met.' Xuansha Shibei asked, 'In what kalpa have we met before?' Xuansha Shibei said, 'Are you sleepy?' Xuansha Shibei then returned to the abbot's room and told Xuefeng Yicun, 'I have already examined him.' Xuefeng Yicun asked, 'How did you examine him?' Xuansha Shibei recounted the previous conversation. Xuefeng Yicun said, 'You have been robbed.' Gushan (Gushan, referring to Yongquan Temple on Gushan in Fuzhou) asked Xuansha Shibei, 'Before your parents were born, where was your nose?' Xuansha Shibei said, 'Elder brother, you speak first.' Gushan said, 'Now that I am born, where do you say it is?' Xuansha Shibei refused to answer. Gushan asked in return, 'How do you say it?' Xuansha Shibei said, 'Bring me the fan in your hand.' Gushan gave him the fan and again pressed him for the previous words. Xuansha Shibei shook the fan and did not answer. Gushan could not fathom it, so he punched Xuansha Shibei. Gushan was invited to the king's place. Xuefeng Yicun saw him off to the Dharma hall and then said, 'An arrow of wisdom, shot straight into the ninefold city.' Xuansha Shibei said, 'He has not arrived yet.' Xuefeng Yicun said, 'He is a thorough person.' Xuansha Shibei said, 'If you don't believe me, wait for me to examine him.' So he chased him halfway and asked, 'Elder brother, where are you going?' Gushan said, 'To the ninefold city.' Xuansha Shibei said, 'What if you suddenly encounter the encirclement of the three armies?' Gushan said, 'His family has its own road to the sky.' Xuansha Shibei said, 'In that case, you will leave the palace.' Gushan said, 'Where is there no honor?' Xuansha Shibei flicked his sleeve and returned. Xuefeng Yicun asked how it went. Xuansha Shibei said, 'A good arrow of wisdom, broken in the middle of the road.' So he recounted the previous conversation. Xuefeng Yicun then said:
奴渠語在。師曰。這老凍膿。猶有鄉情在。師在庫前立。有僧問。如何是觸目菩提。師踢狗子作聲走。僧無對。師曰。小狗子不消一踢。保福簽瓜次。師至。福曰。道得與汝瓜吃。師曰把將來。福度與一片。師接得便去。師不出世。諸方目為太原孚上座。后歸維揚。陳尚書留在宅供養。一日謂尚書日。來日講一遍大涅槃經。報答尚書。書致齋茶畢。師遂升座良久。揮尺一下曰。如是我聞。乃召尚書。書應諾。師曰。一時佛在。便乃脫去。
南嶽般若惟勁寶聞禪師
福州人也。師雪峰。而友玄沙。深入玄奧。一日問鑒上座。聞汝注楞嚴是否。鑒曰不敢。師曰。二文殊作么生注。曰請師鑒。師乃揚袂而去。師嘗續寶林傳四卷。紀貞元之後宗門繼踵之源流者。又彆著南嶽高僧傳。皆行於世。
感潭資國禪師法嗣
安州白兆志圓顯教禪師
僧問。諸佛心印甚麼人傳。師曰。達磨大師。曰達磨爭能傳得。師曰。汝道甚麼人傳得。問如何是直截一路。師曰。截。問如何是佛法大意。師曰。苦。問如何是道。師曰。普。問如何是學人自己。師曰。失。問如何是得無山河大地去。師曰。不起見。問如何是畢缽羅窟。迦葉道場中人。師曰。釋迦牟尼佛。問。如何是朱頂王菩薩。師曰。問那個赤頭漢作么。
【現代漢語翻譯】 現代漢語譯本 僧人問：『奴渠語』（nü qú yǔ，指鄉音）還在嗎？ 禪師說：『這老凍膿』（lǎo dòng nóng，指老朽之人），還有鄉情在啊！ 禪師站在庫房前，有僧人問：『如何是觸目菩提？』（chù mù pú tí，指所見皆是覺悟） 禪師踢了一下狗，狗發出叫聲跑開了，僧人無言以對。 禪師說：『小狗子不值得一踢。』 保福禪師正在簽收瓜，禪師到了，保福禪師說：『說得出來就給你瓜吃。』 禪師說：『拿來。』 保福禪師遞給他一片瓜，禪師接過就走了。 禪師未出世時，各方都認為他是太原孚上座（Tài yuán fú shàng zuò）。 後來回到維揚（Wéi yáng），陳尚書（Chén shàng shū）留他在家供養。 一天，禪師對尚書說：『明天講一遍《大涅槃經》（Dà niè pán jīng），報答尚書。』 尚書準備好齋飯和茶，禪師於是升座，良久，用尺子一揮說：『如是我聞』（rú shì wǒ wén，佛經開頭的常用語，意為『我是這樣聽說的』）。 然後禪師叫尚書，尚書應諾。 禪師說：『一時佛在』（yī shí fó zài，一時佛在），便脫去（去世）。
南嶽般若惟勁寶聞禪師（Nán yuè bō rě wéi jìng bǎo wén chán shī） 是福州人。禪師師從雪峰禪師（Xuě fēng chán shī），與玄沙禪師（Xuán shā chán shī）為友，深入玄奧。 一天，問鑒上座（Jiàn shàng zuò）：『聽說你註釋《楞嚴經》（Léng yán jīng）了嗎？』 鑒上座說：『不敢。』 禪師說：『二文殊（èr wén shū）怎麼註釋？』 鑒上座說：『請禪師鑑別。』 禪師於是揚起衣袖走了。 禪師曾經續寫《寶林傳》（Bǎo lín zhuàn）四卷，記載貞元（Zhēn yuán）之後宗門繼承的源流。 又另外著有《南嶽高僧傳》（Nán yuè gāo sēng zhuàn），都流傳於世。
感潭資國禪師（Gǎn tán zī guó chán shī）法嗣
安州白兆志圓顯教禪師（Ān zhōu bái zhào zhì yuán xiǎn jiào chán shī） 僧人問：『諸佛心印（zhū fó xīn yìn）什麼人傳？』 禪師說：『達磨大師（Dá mó dà shī）。』 僧人說：『達磨（Dá mó）怎麼能傳得？』 禪師說：『你說什麼人傳得？』 問：『如何是直截一路？』（zhí jié yī lù，指直接了當的道路） 禪師說：『截。』 問：『如何是佛法大意？』（fó fǎ dà yì，指佛法的精髓） 禪師說：『苦。』 問：『如何是道？』 禪師說：『普。』 問：『如何是學人自己？』 禪師說：『失。』 問：『如何是得無山河大地去？』 禪師說：『不起見。』 問：『如何是畢缽羅窟（bì bō luó kū），迦葉（jiā yè）道場中人？』 禪師說：『釋迦牟尼佛（Shì jiā móu ní fó）。』 問：『如何是朱頂王菩薩？』 禪師說：『問那個赤頭漢（chì tóu hàn）作么？』
【English Translation】 English version A monk asked: 'Is the 'Nü qú yǔ' (奴渠語, local accent) still there?' The Zen master said: 'This old 'lǎo dòng nóng' (老凍膿, old and decrepit person) still has local feelings!' The Zen master stood in front of the storehouse. A monk asked: 'What is 'chù mù pú tí' (觸目菩提, enlightenment upon seeing)?' The Zen master kicked a dog, making it bark and run away. The monk was speechless. The Zen master said: 'A small dog isn't worth a kick.' Zen Master Baofu (保福) was signing for melons. The Zen master arrived. Zen Master Baofu said: 'If you can say it, I'll give you a melon to eat.' The Zen master said: 'Bring it here.' Zen Master Baofu handed him a slice of melon. The Zen master took it and left. Before the Zen master came into the world, everyone regarded him as the Taiyuan Fu Abbot (太原孚上座). Later, he returned to Weiyang (維揚). Minister Chen (陳) kept him at his residence for support. One day, the Zen master said to the Minister: 'Tomorrow, I will lecture on the 'Great Nirvana Sutra' (大涅槃經) once to repay the Minister.' The Minister prepared the vegetarian meal and tea. The Zen master then ascended the seat. After a long while, he waved the ruler and said: 'Thus have I heard' (如是我聞). Then the Zen master called the Minister. The Minister responded. The Zen master said: 'At one time, the Buddha was present' (一時佛在), and then he passed away.
Zen Master Baowen of Prajna Weijing of Nanyue (南嶽般若惟勁寶聞禪師) Was a person from Fuzhou. The Zen master studied under Zen Master Xuefeng (雪峰禪師) and was friends with Zen Master Xuansha (玄沙禪師), deeply exploring the profound. One day, he asked Abbot Jian (鑒上座): 'I heard you annotated the 'Surangama Sutra' (楞嚴經), is that so?' Abbot Jian said: 'I dare not.' The Zen master said: 'How did the two Manjushris (èr wén shū) annotate it?' Abbot Jian said: 'Please, Zen master, examine it.' The Zen master then flicked his sleeves and left. The Zen master once continued the 'Baolin Zhuan' (寶林傳) in four volumes, recording the origins of the lineage after the Zhenyuan (貞元) period. He also separately authored the 'Biographies of Eminent Monks of Nanyue' (南嶽高僧傳), which are all circulating in the world.
Dharma Heir of Zen Master Ziguo of Gantan (感潭資國禪師)
Zen Master Zhiyuan Xianjiao of Baizhao in Anzhou (安州白兆志圓顯教禪師) A monk asked: 'Who transmits the 'seal of the minds of all Buddhas' (諸佛心印)?' The Zen master said: 'Bodhidharma (Dá mó dà shī).' The monk said: 'How could Bodhidharma (Dá mó) transmit it?' The Zen master said: 'Who do you say can transmit it?' Asked: 'What is the direct path?' (zhí jié yī lù) The Zen master said: 'Cut.' Asked: 'What is the great meaning of the Buddha-dharma?' (fó fǎ dà yì) The Zen master said: 'Suffering.' Asked: 'What is the Dao?' The Zen master said: 'Universal.' Asked: 'What is the student's own self?' The Zen master said: 'Lost.' Asked: 'How to get rid of mountains, rivers, and the great earth?' The Zen master said: 'Do not give rise to views.' Asked: 'What is the person in the Pippala Cave (bì bō luó kū), the Bodhimanda of Kashyapa (jiā yè)?' The Zen master said: 'Shakyamuni Buddha (Shì jiā móu ní fó).' Asked: 'What is the Red-Crowned King Bodhisattva?' The Zen master said: 'What are you asking that red-headed fellow (chì tóu hàn) for?'
五燈嚴統卷第七
音釋
謴(古困切) 𤞞(余玉切) 诪(竹尤切) 嗢(烏汶切) 噦(乙劣切) 卍新續藏第 80 冊 No. 1568 五燈嚴統(第1卷-第9卷)
五燈嚴統卷第八
南嶽下七世
瑞巖彥禪師法嗣
南嶽橫龍和尚
初住金輪。僧問。如何是金輪第一句。師曰。鈍漢。問如何是金輪一隻箭。師曰。過也。問。如何是祖師燈。師曰。八風吹不滅。曰恁么則闇冥不生也。師曰。白日沒閑人。
溫州瑞峰院神祿禪師
福州人也。久為瑞巖侍者。后開山創院。學侶依附。師有偈曰。蕭然獨處意沉吟。誰信無弦發妙音。終日法堂唯靜坐。更無人問本來心。時有朋彥上座。問曰。如何是本來心。師召朋彥。彥應諾。師曰。與老僧點茶來。彥於是信入。
玄泉彥禪師法嗣
鄂州黃龍山誨機超慧禪師
清河張氏子。初參巖頭。問。如何是祖師西來意。頭曰。你還解救糍么。師曰。解。頭曰。且救糍去。後到玄泉。問。如何是祖師西來意。泉拈起一莖皁角曰。會么。師曰。不會。泉放下皁角。作洗衣勢。師便禮拜。曰信知佛法無別。泉曰。你見甚麼道理。師曰。某甲曾問巖頭。頭曰。你還解救糍么。救糍也祇是解粘
【現代漢語翻譯】 現代漢語譯本 五燈嚴統卷第八 南嶽下七世 瑞巖彥禪師法嗣 南嶽橫龍和尚 初住金輪。有僧人問：『如何是金輪第一句？』 師父說：『鈍漢。』 問：『如何是金輪一隻箭？』 師父說：『過也。』 問：『如何是祖師燈？』 師父說：『八風吹不滅。』 僧人說：『如此說來，闇冥便不會產生了。』 師父說：『白日沒閑人。』 溫州瑞峰院神祿禪師 是福州人。長久以來擔任瑞巖禪師的侍者。後來開山建立寺院，學徒們紛紛依附。禪師有一首偈語說：『蕭然獨處意沉吟，誰信無弦發妙音。終日法堂唯**，更無人問本來心。』 當時有一位名叫朋彥的上座，問道：『如何是本來心？』 禪師呼喚朋彥，朋彥應答。禪師說：『給老僧點茶來。』 朋彥於是信服領悟。 玄泉彥禪師法嗣 鄂州黃龍山誨機超慧禪師 是清河張氏之子。最初參拜巖頭禪師，問道：『如何是祖師西來意？』 巖頭禪師說：『你還會做糍粑嗎？』 禪師說：『會。』 巖頭禪師說：『那就去做糍粑吧。』 後來禪師去拜訪玄泉禪師，問道：『如何是祖師西來意？』 玄泉禪師拿起一根皁角說：『會么？』 禪師說：『不會。』 玄泉禪師放下皁角，做出洗衣的姿勢。禪師便禮拜，說：『相信佛法沒有別的。』 玄泉禪師說：『你見到了什麼道理？』 禪師說：『我曾經問巖頭禪師，巖頭禪師說：『你還會做糍粑嗎？』 做糍粑也只是爲了解粘啊。』
【English Translation】 English version Volume 8 of the Wudeng Yantong The Seventh Generation under Nanyue Lineage of Zen Master Ruiyan Yan Monk Henglong of Nanyue Initially residing at Jinlun (Golden Wheel). A monk asked: 'What is the first phrase of Jinlun?' The Master said: 'Dullard.' Asked: 'What is the single arrow of Jinlun?' The Master said: 'It has passed.' Asked: 'What is the ancestral teacher's lamp?' The Master said: 'The eight winds cannot extinguish it.' The monk said: 'In that case, darkness will not arise.' The Master said: 'No idle people in broad daylight.' Zen Master Shenlu of Ruifeng Temple in Wenzhou He was a native of Fuzhou. He served as Ruiyan's attendant for a long time. Later, he opened a mountain and founded a temple, and students flocked to him. The Master had a verse that said: 'Alone in quiet contemplation, who believes that soundless strings produce wondrous tones? All day long, the Dharma hall only ** , and no one asks about the original mind.' At that time, there was an elder named Pengyan, who asked: 'What is the original mind?' The Master called out to Pengyan, and Pengyan responded. The Master said: 'Bring tea to this old monk.' Pengyan then believed and entered. Lineage of Zen Master Xuanquan Yan Zen Master Huiji Chaohui of Huanglong Mountain in Ezhou He was the son of the Zhang family of Qinghe. He initially visited Yantou and asked: 'What is the meaning of the ancestral teacher's coming from the West?' Yantou said: 'Do you still know how to make ci (glutinous rice cake)?' The Master said: 'I do.' Yantou said: 'Then go make ci.' Later, the Master visited Xuanquan and asked: 'What is the meaning of the ancestral teacher's coming from the West?' Xuanquan picked up a Gleditsia sinensis (Chinese honey locust) pod and said: 'Do you understand?' The Master said: 'I don't.' Xuanquan put down the pod and made a washing gesture. The Master then bowed and said: 'I believe that the Buddha-dharma is nothing else.' Xuanquan said: 'What principle have you seen?' The Master said: 'I once asked Yantou, and Yantou said: 'Do you still know how to make ci?' Making ci is just to remove the stickiness!'
。和尚提起皁角。亦是解粘。所以道。無別。泉呵呵大笑。師遂有省。住后僧問。不問祖佛邊事。如何是平常之事。師曰。我住山得十五年也。問如何是和尚家風。師曰。琉璃缽盂無底。問如何是君王劍。師曰。不傷萬類。曰佩者如何。師曰。血濺梵天。曰大好不傷萬類。師便打。問佛在日。為眾生說法。佛滅後有人說法否。師曰。慚愧佛。問毛吞巨海。芥納須彌。不是學人本分事。如何是學人本分事。師曰。封了合盤市裡揭。問。急切相投。請師通訊。師曰。火燒裙帶香。問如何是大疑底人。師曰。對坐盤中弓落盞。曰如何是不疑底人。師曰。再坐盤中弓落盞。問。風恬浪靜時如何。師曰。百尺竿頭五兩垂。師將順世。僧問。百年後缽囊子甚麼人將去。師曰。一任將去。曰裡面事如何。師曰。線綻方知。曰甚麼人得。師曰。待海燕雷聲。即向汝道。言訖而寂。
洛京柏谷和尚
僧問。普滋法雨時如何。師曰。有道傳天位。不汲鳳凰池。問九旬禁足。三月事如何。師曰。不墜蠟人機。
懷州玄泉二世和尚
僧問。辭窮理盡時如何。師曰。不入理豈同盡。問妙有玄珠。如何取得。師曰。不似摩尼絕影艷。碧眼胡人豈能見。曰有口道不得時如何。師曰。三寸不能齊鼓韻。啞人解唱木人歌。
【現代漢語翻譯】 現代漢語譯本： 一位和尚拿起皁角（一種清潔用品），這也是爲了去除粘著。所以說，『無別』。泉呵呵大笑。老師因此有所領悟。後來住持時，有僧人問：『不問關於祖師和佛的事情，什麼是平常的事情？』老師說：『我住在這山裡已經十五年了。』問：『什麼是和尚的家風？』老師說：『琉璃缽盂沒有底。』問：『什麼是君王的劍？』老師說：『不傷害萬物。』問：『佩戴這劍的人怎麼樣？』老師說：『血濺梵天（佛教中的最高天）。』問：『太好了，不傷害萬物。』老師便打了他。問：『佛在世時，為眾生說法，佛滅度后還有人說法嗎？』老師說：『慚愧佛。』問：『毛髮吞噬巨海，芥子容納須彌山（佛教中對世界大小的誇張比喻），這不是學人本分的事情，什麼是學人本分的事情？』老師說：『封了合盤市裡揭。』問：『急切地想要投靠，請老師傳遞資訊。』老師說：『火燒裙帶香。』問：『什麼是大疑之人？』老師說：『對坐盤中弓落盞。』問：『什麼是不疑之人？』老師說：『再坐盤中弓落盞。』問：『風平浪靜時如何？』老師說：『百尺竿頭五兩垂。』老師將要圓寂時，僧人問：『百年之後，缽和囊袋什麼人拿去？』老師說：『任憑他們拿去。』問：『裡面的事情怎麼樣？』老師說：『線綻開才知道。』問：『什麼人能得到？』老師說：『等待海燕雷聲，就告訴你。』說完就圓寂了。
洛京柏谷和尚
僧人問：『普滋法雨時如何？』老師說：『有道傳天位，不汲鳳凰池。』問：『九旬禁足，三月事如何？』老師說：『不墜蠟人機。』
懷州玄泉二世和尚
僧人問：『辭窮理盡時如何？』老師說：『不入理豈同盡。』問：『妙有玄珠，如何取得？』老師說：『不似摩尼絕影艷，碧眼胡人豈能見。』問：『有口道不得時如何？』老師說：『三寸不能齊鼓韻，啞人解唱木人歌。』
【English Translation】 English version: A monk picked up soapberry (a cleaning product). This is also to remove stickiness. Therefore, it is said, 'No difference.' Quan laughed heartily. The teacher then had an enlightenment. Later, when he was the abbot, a monk asked, 'Not asking about the matters of the patriarchs and Buddhas, what is an ordinary matter?' The teacher said, 'I have lived in this mountain for fifteen years.' Asked, 'What is the family style of a monk?' The teacher said, 'The crystal bowl has no bottom.' Asked, 'What is the king's sword?' The teacher said, 'It does not harm all things.' Asked, 'What about the person who wears this sword?' The teacher said, 'Blood splatters Brahma's heaven (the highest heaven in Buddhism).' Asked, 'Great, it does not harm all things.' The teacher then hit him. Asked, 'When the Buddha was in the world, he preached to sentient beings. After the Buddha's Nirvana, will anyone still preach?' The teacher said, 'Ashamed, Buddha.' Asked, 'A hair swallows the vast ocean, a mustard seed contains Mount Sumeru (exaggerated metaphors for the size of the world in Buddhism). These are not the fundamental matters of a student. What are the fundamental matters of a student?' The teacher said, 'Seal up and reveal it in the He Pan market.' Asked, 'Eagerly wanting to rely on you, please, teacher, convey a message.' The teacher said, 'Burning the skirt belt incense.' Asked, 'What is a person of great doubt?' The teacher said, 'Sitting opposite each other, the bow falls from the cup in the tray.' Asked, 'What is a person without doubt?' The teacher said, 'Sitting again, the bow falls from the cup in the tray.' Asked, 'What is it like when the wind is calm and the waves are still?' The teacher said, 'Five taels hanging from a hundred-foot pole.' When the teacher was about to pass away, a monk asked, 'After a hundred years, who will take the bowl and bag?' The teacher said, 'Let them take it.' Asked, 'What about the things inside?' The teacher said, 'You will know when the thread breaks.' Asked, 'Who can obtain it?' The teacher said, 'Wait for the sea swallow and the sound of thunder, and I will tell you.' After saying this, he passed away.
Luo Jing Bai Gu (name of the temple) Monk
A monk asked, 'What is it like when the rain of Dharma universally nourishes?' The teacher said, 'There is a way to transmit the heavenly position, not drawing from the Phoenix Pond.' Asked, 'Nine periods of abstinence, what about the affairs of three months?' The teacher said, 'Do not fall into the wax figure machine.'
Huai Zhou Xuan Quan (name of the temple) Second Generation Monk
A monk asked, 'What is it like when words are exhausted and reason is exhausted?' The teacher said, 'If you do not enter reason, how can you be exhausted together?' Asked, 'How can the wonderful and mysterious pearl be obtained?' The teacher said, 'It is not like the Mani (wish-fulfilling) pearl, without shadow and beautiful. How can the blue-eyed barbarian see it?' Asked, 'What is it like when you have a mouth but cannot speak?' The teacher said, 'Three inches cannot align with the rhythm of the drum, a mute person can sing a wooden man's song.'
潞府妙勝玄密禪師
僧問。四山相逼時如何。師曰。紅日不垂影。暗地莫知音。曰。學人不會。師曰。鶴透群峰。何伸向背。問雪峰一曲千人唱。月里挑燈誰最明。師曰。無音和不齊。明暗豈能收。
羅山閑禪師法嗣
婺州明招德謙禪師
受羅山印記。靡滯於一隅。激揚玄旨。諸老宿皆畏其敏捷。後學鮮敢當其鋒者。嚐到招慶。指壁畫問僧。那個是甚麼神。曰護法善神。師曰。會昌沙汰時向甚麼處去來。僧無對。師令僧問演侍者。演曰。汝甚麼劫中遭此難來。僧回舉似師。師曰。直饒演上座。他后聚一千眾。有甚麼用處。僧禮拜。請別語。師曰。甚麼處去也。次到坦長老處。坦曰。夫參學。一人所在亦須到。半人所在亦須到。師便問。一人所在即不問。作么生是半人所在。坦無對。后令小師問師。師曰。汝欲識半人所在么。也祇是弄泥團漢。清上座舉仰山插鍬話。問師。古人意在叉手處。插鍬處。師召清。清應諾。師曰。還夢見仰山么。清曰。不要上座下語。祇要商量。師曰。若要商量。堂頭自有一千五百人老師在。又到雙巖。巖請喫茶次曰。某甲致一問。若道得便舍院與阇黎住。若道不得。即不捨院。遂舉金剛經云。一切諸佛。及諸佛阿耨多羅三藐三菩提法。皆從此經出。且道。此經是
【現代漢語翻譯】 現代漢語譯本 潞府妙勝玄密禪師
有僧人問道：『四面山峰逼近的時候，該如何是好？』 禪師說：『紅色的太陽不會留下影子，在黑暗中無法找到知音。』 僧人說：『弟子不明白。』 禪師說：『仙鶴飛越群峰，何必分辨方向？』 又問：『雪峰禪師的一曲，千人齊唱；月亮里挑燈，誰最明亮？』 禪師說：『沒有音律，如何能唱得整齊？光明與黑暗，又怎能被收納？』
羅山閑禪師法嗣
婺州明招德謙禪師
德謙禪師得到羅山禪師的印可，不拘泥於一處，激揚玄妙的旨意，許多老修行都畏懼他的敏捷，後來的學人很少敢於和他爭鋒。 曾經到招慶寺，指著墻上的壁畫問僧人：『這畫的是什麼神？』 僧人回答：『護法善神。』 禪師說：『會昌沙汰（唐武宗時期滅佛事件）的時候，他到哪裡去了？』 僧人無言以對。 禪師讓僧人去問演侍者。 演侍者說：『你是什麼劫數中遭遇了這樣的災難？』 僧人回來把演侍者的話告訴了禪師。 禪師說：『即使演上座將來聚集一千人，又有什麼用呢？』 僧人禮拜，請求禪師另外開示。 禪師說：『他到哪裡去了呢？』 禪師又到坦長老處，坦長老說：『參學的人，一個人在的地方也要去，半個人在的地方也要去。』 禪師便問：『一個人的地方暫且不問，怎樣是半個人在的地方？』 坦長老無言以對。 後來讓小師去問禪師。 禪師說：『你想知道半個人在的地方嗎？ 也只是個玩泥巴的漢子。』 清上座舉仰山禪師插鍬的故事，問禪師：『古人的意思是在叉手處，還是在插鍬處？』 禪師叫清上座的名字，清上座答應。 禪師說：『還夢見仰山禪師嗎？』 清上座說：『不要上座您來下判斷，只想商量一下。』 禪師說：『如果要商量，堂里有一千五百個老師在。』 禪師又到雙巖寺，雙巖禪師請他喝茶，然後說：『我有一個問題要問，如果回答得上來，我就把寺院讓給您住；如果回答不上來，我就不讓。』 於是舉《金剛經》說：『一切諸佛，以及諸佛阿耨多羅三藐三菩提法（anuttara-samyak-sambodhi-dharma，無上正等正覺之法），都從此經而出。』 請問，這部經是……』
【English Translation】 English version Lu Fu Miaosheng Xuanmi Chan Master
A monk asked: 'What happens when the four mountains are closing in?' The Master said: 'The red sun does not cast a shadow; in the darkness, one cannot find a kindred spirit.' The monk said: 'This student does not understand.' The Master said: 'The crane flies through the peaks; why bother distinguishing front from back?' Another asked: 'Xuefeng's melody, a thousand people sing; in the moon, who is the brightest lamp?' The Master said: 'Without a tune, how can they sing in harmony? How can light and darkness be contained?'
Successor of Luoshan Xian Chan Master
Mingzhao Deqian Chan Master of Wuzhou
Deqian Chan Master received the seal of approval from Luoshan Chan Master, not dwelling in one corner, vigorously promoting the profound meaning. Many senior practitioners feared his quick wit, and few later students dared to confront him. Once, he arrived at Zhaoqing Temple and, pointing to a mural on the wall, asked a monk: 'What deity is this?' The monk replied: 'A Dharma-protecting deity.' The Master said: 'Where did he go during the Huichang persecution (referring to the suppression of Buddhism during the reign of Emperor Wuzong of Tang)?' The monk was speechless. The Master instructed the monk to ask the attendant Yan. Attendant Yan said: 'In what kalpa (aeon) did you encounter this calamity?' The monk returned and told the Master what Attendant Yan had said. The Master said: 'Even if Senior Yan gathers a thousand people in the future, what use will it be?' The monk bowed, requesting a different instruction. The Master said: 'Where did he go?' The Master then went to Elder Tan's place. Elder Tan said: 'Those who study Zen must go where one person is, and also where half a person is.' The Master then asked: 'The place where one person is, I won't ask about for now, but what is the place where half a person is?' Elder Tan was speechless. Later, he had a young monk ask the Master. The Master said: 'Do you want to know where half a person is? It's just a clay-lumping fellow.' Senior Qing cited the story of Yangshan planting a hoe, asking the Master: 'Was the ancient's intention at the place of folded hands, or at the place of planting the hoe?' The Master called Qing's name, and Qing responded. The Master said: 'Do you still dream of Yangshan?' Senior Qing said: 'I don't want you to make a judgment; I just want to discuss it.' The Master said: 'If you want to discuss it, there are fifteen hundred teachers in the hall.' The Master then went to Shuangyan Temple. Shuangyan Chan Master invited him for tea and then said: 'I have a question to ask. If you can answer it, I will give you the temple to live in; if you cannot answer it, I will not give it to you.' Then he cited the Diamond Sutra, saying: 'All Buddhas, and all Buddhas' anuttara-samyak-sambodhi-dharma (unsurpassed, complete and perfect enlightenment), come from this sutra.' Tell me, what is this sutra...'
何人說。師曰。說與不說。拈向這邊著。祇如和尚。決定喚甚麼作此經。巖無對。師又曰。一切賢聖。皆以無為法。而有差別。則以無為法為極則。憑何而有差別。祇如差別。是過。不是過。若是過。一切賢聖悉皆是過。若不是過。決定喚甚麼作差別。巖亦無語。師曰。噫雪峰道底。師訪保寧。于中路相遇。便問。兄是道伴中人。乃點鼻頭曰。這個礙塞我不徹。與我拈卻少時得么。寧曰。和尚有來多少時。師曰。噫。洎賺我踏破一緉草鞋。便回。國泰代曰。非但某甲。諸佛亦不奈何。師曰。因甚麼以己方人。師在婺州智者寺。居第一座。尋常不受凈水。主事嗔曰。上座不識觸凈。為甚麼不受凈水。師跳下床。提起凈瓶曰。這個是觸是凈。事無語。師乃撲破。自爾道聲遐播。眾請居明招山開法。四來禪者盈于堂室。上堂。全鋒敵勝。罕遇知音。同死同生。萬中無一。尋言逐句。其數河沙。舉古舉今。滅胡種族。向上一路。啐啄猶乖。儒士相逢。握鞭回首。沙門所見。誠實苦哉。拋卻真金。隨隊撮土。報諸稚子。莫謾波波。解得他玄。猶兼瓦礫。不如一擲。騰過太虛。祇者靈鋒。阿誰敢近。任君來箭。方稱丈夫。擬欲吞聲。不消一攫。僧問。師子未出窟時如何。師曰。俊鷂趁不及。曰出窟后如何。師曰。萬里正紛紛。曰欲
【現代漢語翻譯】 現代漢語譯本 『是誰說的？』 雪峰禪師說：『說與不說，都拈到這邊來。』 『比如和尚，你決定把什麼叫做這部經？』巖頭禪師無言以對。 雪峰禪師又說：『一切賢聖，都以無為法而有差別，那麼以無為法為最高準則，憑藉什麼而有差別？比如差別，是過錯，還是不是過錯？如果是過錯，一切賢聖就都有過錯。如果不是過錯，你決定把什麼叫做差別？』巖頭禪師仍然無語。 雪峰禪師說：『唉，這就是雪峰禪師的境界啊！』 雪峰禪師拜訪保寧禪師，在路上相遇，便問：『兄臺是道伴中人嗎？』於是指著自己的鼻頭說：『這個東西礙塞我，讓我無法通透，替我拿掉一會兒可以嗎？』 保寧禪師說：『和尚你來了多久了？』 雪峰禪師說：『唉，白白讓我踏破了一雙草鞋！』於是轉身離開。 國泰禪師代替雪峰禪師說：『不只是我，諸佛也對此無可奈何。』 雪峰禪師說：『為什麼用自己的標準來衡量別人？』 雪峰禪師在婺州智者寺，擔任第一座。平時不接受凈水，主事僧生氣地說：『上座你不懂觸凈，為什麼不接受凈水？』 雪峰禪師跳下床，提起凈瓶說：『這個是觸是凈？』主事僧無話可說。 雪峰禪師於是把凈瓶摔碎。從此他的名聲遠播，大眾請他到明招山開法。四方禪者擠滿了堂室。 雪峰禪師上堂說法：『全鋒對敵，難遇知音。同生同死，萬里無一。尋言逐句，其數如恒河沙數。舉古舉今，滅絕胡人種族。向上一路，啐啄同時仍然有錯。儒士相逢，握著鞭子回頭。沙門所見，實在是苦啊！拋棄真金，隨著隊伍抓土。告訴你們這些孩子們，不要白費力氣。理解了他的玄妙，也只是瓦礫。不如一擲，騰過太虛。這個靈鋒，誰敢靠近？任憑你來箭，才稱得上是丈夫。想要吞聲忍氣，一抓就完事了。』 有僧人問：『師子（獅子）未出窟時如何？』 雪峰禪師說：『俊鷂（一種兇猛的鳥）也追趕不上。』 僧人問：『出窟后如何？』 雪峰禪師說：『萬里正紛紛。』 僧人問：『想要…』
【English Translation】 English version 『Who said it?』 The Master [Xuefeng (Snowy Peak) Chan Master] said: 『Whether speaking or not speaking, grasp it on this side.』 『For example, Venerable Monk, what do you definitively call this scripture?』 Yanwu [Yantou (Cliff Head) Chan Master] was speechless. The Master [Xuefeng] further said: 『All sages and saints have differences based on non-action (Wuwei 法), so if non-action is the ultimate principle, what is the basis for these differences? For example, is difference a fault or not a fault? If it is a fault, then all sages and saints are at fault. If it is not a fault, what do you definitively call difference?』 Yanwu was still silent. The Master [Xuefeng] said: 『Alas, this is the realm of Xuefeng!』 The Master [Xuefeng] visited Baoning [Baoning Chan Master], and they met on the road. He [Xuefeng] then asked: 『Are you a fellow practitioner of the Way?』 Thereupon, he pointed to his nose and said: 『This thing obstructs me, preventing me from penetrating it thoroughly. Could you remove it for me for a while?』 Baoning said: 『How long have you been here, Venerable Monk?』 The Master [Xuefeng] said: 『Alas, I have wasted my time and worn out a pair of straw sandals!』 Then he turned and left. Guotai [Guotai Chan Master] spoke on behalf of Xuefeng: 『Not only me, but all Buddhas are also helpless about this.』 The Master [Xuefeng] said: 『Why measure others by one's own standards?』 The Master [Xuefeng] was at Zhizhe Temple in Wuzhou, serving as the first seat. He usually did not accept pure water. The managing monk angrily said: 『Venerable Sir, you do not understand touching purity, why do you not accept pure water?』 The Master [Xuefeng] jumped off the bed, picked up the pure water bottle, and said: 『Is this touching or pure?』 The managing monk was speechless. The Master [Xuefeng] then smashed the pure water bottle. From then on, his reputation spread far and wide, and the assembly invited him to open the Dharma at Mount Mingzhao. Chan practitioners from all directions filled the halls. The Master [Xuefeng] ascended the Dharma seat and said: 『Meeting an opponent head-on, it is rare to find a kindred spirit. Sharing life and death, there is not one in ten thousand. Following words and phrases, their number is like the sands of the Ganges. Citing the past and present, exterminating the barbarian races. On the upward path, even simultaneous pecking is still wrong. Meeting Confucian scholars, they hold their whips and turn their heads. What the Shramanas see is truly suffering! Abandoning true gold, following the crowd to grab dirt. Tell you children, do not waste your efforts. Understanding his mystery is still just rubble. It is better to throw it away and soar through the empty sky. Who dares to approach this spiritual edge? Allowing you to come with arrows is what is called a true man. Wanting to swallow your voice, one grab is all it takes.』 A monk asked: 『What is it like when the lion (Shizi 獅子) has not yet left the cave?』 The Master [Xuefeng] said: 『Even a swift hawk cannot catch up.』 The monk asked: 『What is it like after leaving the cave?』 The Master [Xuefeng] said: 『Ten thousand miles are in turmoil.』 The monk asked: 『Wanting to…』
出不出時如何。師曰險。曰向去事如何。師曰劄。問。如何是透法身外一句子。師曰。北斗后翻身。問十二時中如何趣向。師曰。拋向金剛地上著。問。文殊與維摩對談何事。師曰。葛巾紗帽已拈向這邊著也。問。如何是和尚家風。師曰。咬得著是好手。問放鶴出籠和煙去時如何。師曰。爭奈頭上一點何。問無煙之火是甚麼人向得。師曰。不惜眉毛底。曰。和尚還向得么。師曰。汝道。我有多少莖眉毛在。新到參。才上法堂。師舉拂子卻擲下。其僧珍重便下去。師曰。作家作家。問全身佩劍時如何。師曰。忽遇正恁么時又作么生。僧無對。一日天寒上堂。眾才集。師曰。風頭稍硬。不是汝安身立命處。且歸暖室商量。便歸方丈。大眾隨至立定。師又曰。才到暖室便見瞌睡。以拄杖一時趁下。師問國泰。古人道。俱胝祇念三行咒。便得名超一切人。作么生與他拈卻三行咒。便得名超一切人。泰豎起一指。師曰。不因今日爭識得瓜洲客。師有師叔。在廨院不安。附書來問曰。某甲有此大病。如今正受疼痛。一切處安置伊不得。還有人救得么。師回信曰。頂門上中。此金剛箭。透過那邊去也。會下有僧去住庵。一年後卻來禮拜曰。古人道。三日不相見。莫作舊時看。師撥開胸曰。汝道。我有幾莖蓋膽毛。僧無對。師卻問。汝
【現代漢語翻譯】 現代漢語譯本 出不出時如何？（生與不生時如何？） 師父說：『危險。』 問：『向去事如何？（未來的事情如何？）』 師父說：『劄。（簡要，扼要）』 問：『如何是透法身外一句子？（如何是超越法身之外的一句話？）』 師父說：『北斗后翻身。（像北斗星一樣，在背後翻身）』 問：『十二時中如何趣向？（一天十二個時辰中如何修行？）』 師父說：『拋向金剛地上著。（扔到金剛地上）』 問：『文殊（Manjusri，智慧的象徵）與維摩（Vimalakirti，一位著名的在家菩薩）對談何事？』 師父說：『葛巾紗帽已拈向這邊著也。（已經把葛布頭巾和紗帽戴到這邊來了）』 問：『如何是和尚家風？（什麼是禪師的家風？）』 師父說：『咬得著是好手。（咬得住才是好手）』 問：『放鶴出籠和煙去時如何？（放鶴出籠，鶴隨著煙霧飛走時如何？）』 師父說：『爭奈頭上一點何？（奈何頭頂上還有一點東西？）』 問：『無煙之火是甚麼人向得？（沒有煙的火是什麼人能夠接近的？）』 師父說：『不惜眉毛底。（不吝惜眉毛的人）』 問：『和尚還向得么？（和尚您能接近嗎？）』 師父說：『汝道。我有多少莖眉毛在？（你說，我有多少根眉毛？）』 新到參。才上法堂。師舉拂子卻擲下。其僧珍重便下去。師曰：『作家作家。（行家，行家）』 問：『全身佩劍時如何？（全身佩戴寶劍時如何？）』 師父說：『忽遇正恁么時又作么生？（忽然遇到這種時候又該怎麼辦？）』 僧無對。 一日天寒上堂。眾才集。師曰：『風頭稍硬。不是汝安身立命處。且歸暖室商量。（風頭太硬，不是你們安身立命的地方，還是回暖室商量吧）』 便歸方丈。大眾隨至立定。師又曰：『才到暖室便見瞌睡。（剛到暖室就想睡覺）』 以拄杖一時趁下。 師問國泰（Guotai，人名）：『古人道。俱胝（Kutih，印度數字，意為一千萬）祇念三行咒。便得名超一切人。作么生與他拈卻三行咒。便得名超一切人？（古人說，俱胝只要念三行咒語，就能超越一切人。如何為他去掉三行咒語，就能超越一切人？）』 泰豎起一指。師曰：『不因今日爭識得瓜洲客。（如果不是今天，怎麼能認識瓜洲的客人？）』 師有師叔。在廨院不安。附書來問曰：『某甲有此大病。如今正受疼痛。一切處安置伊不得。還有人救得么？（我得了大病，現在正受疼痛，無論如何都無法安置自己，還有人能救我嗎？）』 師回信曰：『頂門上中。此金剛箭。透過那邊去也。（在頭頂正中，這支金剛箭，已經穿透到那邊去了）』 會下有僧去住庵。一年後卻來禮拜曰：『古人道。三日不相見。莫作舊時看。（古人說，三天不見，不要用老眼光看人）』 師撥開胸曰：『汝道。我有幾莖蓋膽毛？（你說，我有幾根覆蓋膽的毛？）』 僧無對。師卻問：『汝（你）』
【English Translation】 English version What about when there is arising and non-arising? The Master said: 'Dangerous.' Asked: 'What about the matter of going forward?' The Master said: 'Brief.' Asked: 'What is a phrase beyond the Dharmakaya (Dharmakaya, the body of the Dharma)?' The Master said: 'Turning around behind the Big Dipper.' Asked: 'How should one proceed during the twelve periods of the day?' The Master said: 'Throw it onto the Vajra (Vajra, diamond or thunderbolt) ground.' Asked: 'What were Manjusri (Manjusri, symbol of wisdom) and Vimalakirti (Vimalakirti, a famous lay bodhisattva) discussing?' The Master said: 'The Ge Jin (coarse cloth) turban and gauze hat have already been picked up and placed on this side.' Asked: 'What is the family style of the monks?' The Master said: 'A good hand is one who can bite it.' Asked: 'What about when a crane is released from its cage and goes away with the smoke?' The Master said: 'What about the point on its head?' Asked: 'Who can approach the smokeless fire?' The Master said: 'One who does not begrudge their eyebrows.' Asked: 'Can the Master approach it?' The Master said: 'Tell me, how many eyebrow hairs do I have?' A newly arrived monk came to pay respects. As soon as he entered the Dharma hall, the Master raised his whisk and then threw it down. The monk respectfully bowed and left. The Master said: 'An expert, an expert.' Asked: 'What about when one is fully armed with a sword?' The Master said: 'What would you do if you suddenly encountered such a situation?' The monk had no reply. One day, it was cold, and the Master ascended the hall. When the assembly had gathered, the Master said: 'The wind is a bit strong. This is not a place for you to settle down and establish your lives. You should return to the warm room and discuss it.' Then he returned to his abbot's quarters. The assembly followed and stood still. The Master then said: 'As soon as you arrive in the warm room, you become sleepy.' He drove them all out with his staff. The Master asked Guotai (Guotai, a name): 'The ancients said, 'Kutih (Kutih, an Indian number, meaning ten million) only needs to recite three lines of mantra, and then he will be known to surpass all people.' How can you take away his three lines of mantra so that he can be known to surpass all people?' Tai (Tai, a name) raised one finger. The Master said: 'If it weren't for today, how would I recognize the guest from Guazhou?' The Master had a senior uncle who was uneasy in his official residence. He sent a letter asking: 'I have this great illness. Now I am suffering from pain. I cannot settle myself anywhere. Is there anyone who can save me?' The Master replied in a letter: 'Right in the middle of the top of your head. This Vajra (Vajra, diamond or thunderbolt) arrow has pierced through to the other side.' A monk from the assembly went to live in a hermitage. After a year, he came back to pay respects and said: 'The ancients said, 'If you haven't seen someone for three days, don't look at them with old eyes.'' The Master opened his chest and said: 'Tell me, how many hairs do I have covering my gallbladder?' The monk had no reply. The Master then asked: 'You'
甚麼時離庵。曰今朝。師曰。來時折腳鐺子。分付與阿誰。僧又無語。師乃喝出。問。承師有言。我住明招頂。興傳古佛心。如何是明招頂。師曰。換卻眼。曰如何是古佛心。師曰。汝還氣急么。問學人拏雲㸕浪上來。請師展缽。師曰。拶破汝頂。曰也須仙陀去。師便打趁出。師有頌示眾曰。明招一拍和人稀。此是真宗上妙機。石火瞥然何處去。朝生之子合應知。臨遷化。上堂。告眾囑付訖。僧問。和尚百年後。向甚麼處去。師抬起一足曰。足下看取。中夜問侍者。昔日靈山會上。釋迦如來。展開雙足。放百寶光。遂展足曰。吾今放多少。者曰。昔日世尊。今宵和尚。師以手撥眉曰。莫孤負么。乃說偈曰。驀刀叢里逞全威。汝等諸人善護持。火里鐵牛生犢子。臨岐誰解湊吾機。偈畢端坐而逝。塔院存焉。
洪州大寧院隱微覺寂禪師
豫章新淦楊氏子。誕夕有光明貫室。年七歲。依本邑石頭院道堅禪師。出家受具。歷參宗匠。至羅山。山導以師子在窟出窟之要。因而省悟。后回江表。會龍泉宰李孟俊。請居十善道場。闡揚宗旨。上堂。還有騰空底么出來。眾無出者。師說偈曰。騰空正是時。應須眨上眉。從茲出倫去。莫待白頭兒。僧問。如何是十善橋。師曰險。曰過者如何。師曰喪。問。資福和尚遷化向甚
【現代漢語翻譯】 現代漢語譯本 『什麼時候離開庵？』僧人回答：『今天早上。』 禪師說：『你來的時候，那隻折了腳的鐺子，你交給誰了？』 僧人又無話可說。禪師於是大喝一聲。禪師問道：『聽聞您說過，我住在明招頂（寺廟名），弘揚傳承古佛心。』 什麼是明招頂？ 禪師說：『換卻眼。』 僧人問：『什麼是古佛心？』 禪師說：『你還氣喘吁吁嗎？』 有學人說：『學人拏雲㸕浪上來，請禪師展開缽。』 禪師說：『拶破汝頂。』 學人說：『也須仙陀去。』 禪師便打他，趕他出去。禪師有頌示眾說：『明招一拍和人稀，此是真宗上妙機。石火瞥然何處去，朝生之子合應知。』 臨近圓寂，禪師上堂，告訴眾人囑咐完畢。有僧人問：『和尚百年之後，往什麼地方去？』 禪師抬起一隻腳說：『足下看取。』 半夜時，禪師問侍者：『昔日靈山會上，釋迦如來（佛名）展開雙足，放出百寶光。』 於是展開雙足說：『吾今放多少？』 侍者回答：『昔日世尊（對佛的尊稱），今宵和尚。』 禪師用手撥眉說：『莫孤負么。』 於是說偈語：『驀刀叢里逞全威，汝等諸人善護持。火里鐵牛生犢子，臨岐誰解湊吾機。』 說完偈語后，禪師端坐而逝。塔院至今還在。
洪州大寧院隱微覺寂禪師
豫章新淦楊氏之子。出生之夜有光明照亮整個房間。七歲時，跟隨本邑石頭院的道堅禪師出家受戒。 歷經參訪各位宗師，到達羅山。羅山禪師用師子在窟出窟之要來引導他，因此而領悟。 之後回到江表，適逢龍泉宰李孟俊，請他居住在十善道場，闡揚宗旨。上堂時，禪師說：『還有能騰空的嗎？出來。』 眾人沒有出來的。禪師說偈語：『騰空正是時，應須眨上眉。從茲出倫去，莫待白頭兒。』 有僧人問：『如何是十善橋？』 禪師說：『險。』 僧人問：『過者如何？』 禪師說：『喪。』 僧人問：『資福和尚圓寂后往什麼地方去了？』
【English Translation】 English version 『When are you leaving the hermitage?』 The monk replied, 『This morning.』 The Zen master said, 『When you came, who did you entrust the broken-legged pot to?』 The monk was again speechless. The Zen master then shouted. He asked, 『I heard you say, 'I live on the peak of Mingzhao (temple name), propagating the mind of the ancient Buddha.' What is the peak of Mingzhao?』 The Zen master said, 『Change your eyes.』 The monk asked, 『What is the mind of the ancient Buddha?』 The Zen master said, 『Are you still panting?』 A student said, 『The student comes up riding the clouds and waves, please, Master, unfold your bowl.』 The Zen master said, 『I'll crush your head.』 The student said, 『Then I must go to Xiántuó.』 The Zen master then struck him and chased him out. The Zen master had a verse to show the assembly, saying: 『Few harmonize with a single beat at Mingzhao, this is the supreme opportunity of the true sect. Where does the spark of flint go in a flash? The child born in the morning should know.』 Approaching his death, the Zen master ascended the hall, told the assembly, and finished his instructions. A monk asked, 『Where will the abbot go after a hundred years?』 The Zen master raised one foot and said, 『Look beneath your feet.』 In the middle of the night, the Zen master asked the attendant, 『In the past, at the assembly on Mount Ling, Śākyamuni Tathāgata (Buddha's name) unfolded his two feet and emitted hundreds of precious lights.』 Then he unfolded his feet and said, 『How much do I emit now?』 The attendant replied, 『The World-Honored One (a respectful title for the Buddha) of the past, the abbot of tonight.』 The Zen master brushed his eyebrows with his hand and said, 『Don't let me down.』 Then he spoke a verse: 『Displaying full power in the midst of a thicket of swords, all of you should protect and maintain it well. An iron ox gives birth to a calf in the fire, who at the crossroads can understand my opportunity?』 After reciting the verse, the Zen master sat upright and passed away. The pagoda courtyard still exists.
Zen Master Yinwei Jueji of Daning Monastery in Hongzhou
He was a son of the Yang family of Xingan in Yuzhang. On the night of his birth, there was a light shining throughout the room. At the age of seven, he left home and received ordination under Zen Master Daojian of Stone Monastery in his hometown. He visited various masters and arrived at Mount Luo. Zen Master Luo guided him with the essential point of the lion emerging from and entering the cave, and thus he attained enlightenment. Later, he returned to Jiangbiao, where he met Li Mengjun, the magistrate of Longquan, who invited him to reside at the Ten Virtues Dharma site to expound the principles. Ascending the hall, the Zen master said, 『Is there anyone who can levitate? Come out.』 No one came forward. The Zen master spoke a verse: 『Levitating is precisely the time, one must blink one's eyebrows. From now on, go beyond the ordinary, don't wait for white hair.』 A monk asked, 『What is the Bridge of Ten Virtues?』 The Zen master said, 『Dangerous.』 The monk asked, 『What about those who cross it?』 The Zen master said, 『Lost.』 The monk asked, 『Where did Abbot Zifu go after his death?』
么處去。師曰。草鞋破。問如何是黃梅一句。師曰。即今作么生。曰如何通訊。師曰。九江路絕。問。初心後學。如何是學。師曰。頭戴天。曰畢竟如何。師曰。腳踏地。問如何是法王劍。師曰露。曰還殺人也無。師曰。作么。問如何是龍泉劍。師曰。不出匣。曰便請出匣。師曰。星辰失位。問國界安寧。為甚麼珠不現。師曰。落在甚麼處。
衡州華光范禪師
僧問。靈臺不立。還有出身處也無。師曰有。曰如何是出身處。師曰出。問如何是西來意。師曰道。問如何是佛法大意。師曰驗。問牛頭未見四祖時如何。師曰。自由自在。曰見后如何。師曰。自由自在。問如何是佛法中事。師曰了。
福州羅山紹孜禪師
上堂。有數僧爭出問話。師曰。但一齊出來問。待老僧一齊與汝答。僧便問。學人一齊問。請師一齊答。師曰。得。問學人乍入叢林。祖師的的意。請師直指。師曰好。
西川定慧禪師
初參羅山。山問。甚麼處來。師曰。遠離西蜀。近發開元。卻近前問。即今事作么生。山揖曰。喫茶去。師擬議。山曰。秋氣稍熱去。師出至法堂嘆曰。我在西蜀峨嵋山。腳下拾得一隻蓬蒿箭。擬撥亂天下。今日打羅山寨。弓折箭盡也休休。乃下參眾。山來日上堂。師出問。豁開戶牖。當
【現代漢語翻譯】 現代漢語譯本 問：往哪裡去？ 師父說：『草鞋破了。』 問：如何是黃梅（Huangmei，地名，禪宗四祖道信的道場）的一句話？ 師父說：『就是現在你做什麼？』 問：如何傳遞資訊？ 師父說：『九江（Jiujiang，地名）的路斷了。』 問：初學的人，應該如何學習？ 師父說：『頭頂著天。』 問：究竟應該如何？ 師父說：『腳踏著地。』 問：如何是法王劍？ 師父說：『露珠。』 問：還能殺人嗎？ 師父說：『做什麼？』 問：如何是龍泉劍？ 師父說：『不出匣。』 問：請出匣。 師父說：『星辰錯位。』 問：國界安寧，為什麼寶珠不顯現？ 師父說：『掉落在什麼地方了？』
衡州（Hengzhou，地名）華光范禪師
僧人問：靈臺（Lingtai，指心）不設立，還有出身的地方嗎？ 師父說：『有。』 問：如何是出身的地方？ 師父說：『出。』 問：如何是西來意（指禪宗的宗旨）？ 師父說：『道。』 問：如何是佛法大意？ 師父說：『驗。』 問：牛頭（Niutou，指牛頭法融禪師）未見四祖（指道信禪師）時如何？ 師父說：『自由自在。』 問：見后如何？ 師父說：『自由自在。』 問：如何是佛法中的事？ 師父說：『了。』
福州（Fuzhou，地名）羅山紹孜禪師
上堂說法，有幾個僧人爭著出來問話。 師父說：『你們一起出來問，等老僧我一起回答你們。』 僧人便問：『學人一起問，請師父一起回答。』 師父說：『可以。』 問：『學人剛入叢林，祖師（指達摩）的的意旨，請師父直接指點。』 師父說：『好。』
西川（Xichuan，地名）定慧禪師
初次參拜羅山（Luoshan，人名，羅山紹孜禪師）。 羅山問：『從哪裡來？』 師父說：『遠離西蜀（Xishu，地名），最近從開元（Kaiyuan，寺名）出發。』 卻走近前問：『現在的事情怎麼樣？』 羅山作揖說：『喫茶去。』 師父猶豫不決。 羅山說：『秋天的氣候稍微有點熱，走吧。』 師父出來到法堂感嘆道：『我在西蜀峨嵋山（Emei Mountain，地名），腳下撿到一隻蓬蒿箭，想要撥亂天下，今天攻打羅山寨，弓折箭盡，算了吧。』於是下堂參拜大眾。 羅山第二天上堂說法，師父出來問：『豁然打開門窗，當……』
【English Translation】 English version Asked: Where are you going? The master said: 'My straw sandals are broken.' Asked: What is Huangmei's (Huangmei, place name, the place of the Fourth Patriarch Daoxin of Zen Buddhism) one sentence? The master said: 'What are you doing right now?' Asked: How to communicate? The master said: 'The road to Jiujiang (Jiujiang, place name) is cut off.' Asked: How should a beginner learn? The master said: 'Wearing the sky on your head.' Asked: How should it be ultimately? The master said: 'Stepping on the ground.' Asked: What is the Dharma King's sword? The master said: 'Dew.' Asked: Can it still kill people? The master said: 'What are you doing?' Asked: What is the Longquan sword? The master said: 'Not out of the scabbard.' Asked: Please take it out of the scabbard. The master said: 'The stars are out of position.' Asked: The country is peaceful, why doesn't the pearl appear? The master said: 'Where did it fall?'
Zen Master Huaguang Fan of Hengzhou (Hengzhou, place name)
A monk asked: 'If the Lingtai (Lingtai, referring to the mind) is not established, is there still a place to emerge from?' The master said: 'Yes.' Asked: 'What is the place to emerge from?' The master said: 'Emerge.' Asked: 'What is the meaning of the Westward Journey (referring to the purpose of Zen Buddhism)?' The master said: 'The Way.' Asked: 'What is the great meaning of the Buddha Dharma?' The master said: 'Verification.' Asked: 'What was Niutou (Niutou, referring to Zen Master Farong of Niutou) like before he met the Fourth Patriarch (referring to Zen Master Daoxin)?' The master said: 'Free and at ease.' Asked: 'What is it like after meeting him?' The master said: 'Free and at ease.' Asked: 'What is the matter in the Buddha Dharma?' The master said: 'Understood.'
Zen Master Luoshan Shaozi of Fuzhou (Fuzhou, place name)
Ascending the hall to give a lecture, several monks were vying to come out and ask questions. The master said: 'You all come out and ask together, and I, the old monk, will answer you all together.' The monks then asked: 'We disciples ask together, please master answer together.' The master said: 'Okay.' Asked: 'We disciples have just entered the monastery, please master directly point out the exact meaning of the Patriarch (referring to Bodhidharma).' The master said: 'Good.'
Zen Master Dinghui of Xichuan (Xichuan, place name)
First time visiting Luoshan (Luoshan, person's name, Zen Master Luoshan Shaozi). Luoshan asked: 'Where are you from?' The master said: 'Far from Xishu (Xishu, place name), recently departed from Kaiyuan (Kaiyuan, temple name).' Then he stepped forward and asked: 'How are things now?' Luoshan bowed and said: 'Go have some tea.' The master hesitated. Luoshan said: 'The autumn weather is a bit hot, let's go.' The master came out to the Dharma Hall and sighed: 'I was in Mount Emei (Emei Mountain, place name) in Xishu, and I picked up a stalk of artemisia arrow under my feet, wanting to quell the chaos in the world. Today, attacking Luoshan Village, the bow is broken and the arrows are exhausted, let it be.' Then he went down to the hall to pay respects to the assembly. The next day, Luoshan ascended the hall to give a lecture, and the master came out and asked: 'Suddenly opening the doors and windows, when...'
軒者誰。山便喝。師無語。山曰。毛羽未備。且去。師因而摳衣。久承印記。后謁臺州勝光。光坐次。師直入身邊叉手而立。光問甚處來。師曰。猶待答話在便出。光拈得拂子。趁至僧堂前見師。乃提起拂子曰。阇黎喚這個作甚麼。師曰。敢死喘氣。光低頭歸方丈。
建州白雲令弇禪師
上堂。遣往先生門。誰云對喪主。珍重。僧問。己事未明以何為驗。師曰。木鏡照素容。曰驗后如何。師曰。不爭多。問三臺有請。四眾臨筵既處當仁。請師一唱。師曰。要唱也不難。曰便請。師曰。夜靜水寒魚不食。滿船空載月明歸。
䖍州天竺義澄常真禪師
在羅山數載。后因山示疾。師問。百年後忽有人問。和尚以何指示。山乃放身便倒。師從此契悟。即禮謝。住后。僧問。如何是佛法大意。師曰。寒暑相催。
吉州清平惟曠真寂禪師
上堂。不動神情。便有輸贏之意。還有么。出來。時有僧出禮拜。師曰。不是作家。便歸方丈。問。如何是第一句。師曰。要頭將取去。問如何是活人劍。師曰。會么。曰。如何是殺人刀。師叱之。問如何是師子兒。師曰。毛頭排宇宙。
婺州金柱山義昭禪師
僧問。如何是和尚家風。師曰。開門作活計。曰。忽遇賊來又作么生。師曰。然。新
【現代漢語翻譯】 現代漢語譯本 僧人問：『軒者是誰？』 山便大喝一聲。 禪師沒有說話。 山說：『羽毛尚未豐滿，還是離開吧。』 禪師於是整理衣袍，（意為）長久以來承受印可和記持。 後來禪師拜訪臺州勝光禪師。 勝光禪師正在坐禪，禪師直接走到他身邊，叉手而立。 勝光禪師問：『從哪裡來？』 禪師說：『還等待回答嗎？』說完便離開了。 勝光禪師拿起拂塵，追到僧堂前見到禪師，於是提起拂塵說：『阇黎（Dharmacharya，意為法師）稱這個作什麼？』 禪師說：『敢死喘氣。』 勝光禪師低頭回到方丈。
建州白雲令弇禪師
上堂說法，說：『派遣前往先生的門下，誰說要面對喪主？珍重。』 僧人問：『自己（修行）的事情尚未明白，以什麼作為驗證？』 禪師說：『木鏡照素容。』 （僧人）問：『驗證之後如何？』 禪師說：『不爭多。』 問：『三臺（指星名，也指官位）有請，四眾（比丘、比丘尼、優婆塞、優婆夷）臨筵，既然身處當仁不讓的位置，請禪師唱一曲。』 禪師說：『要唱也不難。』 （僧人）說：『請便。』 禪師說：『夜靜水寒魚不食，滿船空載月明歸。』
虔州天竺義澄常真禪師
在羅山住了幾年，後來因為羅山禪師生病，禪師問：『百年之後，如果有人問，和尚您用什麼來指示（佛法）？』 羅山禪師於是放身倒下。 禪師從此契悟，立即禮拜感謝。 住持后，僧人問：『如何是佛法大意？』 禪師說：『寒暑相催。』
吉州清平惟曠真寂禪師
上堂說法，說：『不動神情，便有輸贏之意。還有嗎？出來。』 當時有僧人出來禮拜，禪師說：『不是作家（指不是內行）。』便回到方丈。 問：『如何是第一句？』 禪師說：『要頭將取去。』 問：『如何是活人劍？』 禪師說：『會么？』 （僧人）問：『如何是殺人刀？』 禪師呵斥他。 問：『如何是師子兒（指有能力的人）？』 禪師說：『毛頭排宇宙。』
婺州金柱山義昭禪師
僧人問：『如何是和尚家風？』 禪師說：『開門作活計。』 （僧人）問：『忽然遇到賊來又怎麼辦？』 禪師說：『然。新』
【English Translation】 English version A monk asked: 'Who is Xuan?' Shan then gave a loud shout. The Chan master was silent. Shan said: 'The feathers are not yet fully grown, you should leave.' The Chan master then adjusted his robes, (implying) having long received the seal and remembrance. Later, the Chan master visited Chan Master Shengguang of Taizhou. Chan Master Shengguang was sitting in meditation, the Chan master went directly to his side and stood with his hands folded. Chan Master Shengguang asked: 'Where do you come from?' The Chan master said: 'Are you still waiting for an answer?' After saying that, he left. Chan Master Shengguang picked up a whisk, chased after him to the front of the monks' hall and saw the Chan master, then raised the whisk and said: 'Dharmacharya (Dharmacharya, meaning Dharma Master), what do you call this?' The Chan master said: 'Daring to breathe.' Chan Master Shengguang lowered his head and returned to his abbot's room.
Chan Master Ling Yan of Baiyun in Jianzhou
Ascending the Dharma hall, he said: 'Dispatch to the door of the teacher, who says to face the bereaved? Take care.' A monk asked: 'If one's own (practice) is not yet clear, what should be used as verification?' The Chan master said: 'A wooden mirror reflects a plain face.' The (monk) asked: 'What happens after verification?' The Chan master said: 'Not much to contend for.' Asked: 'The Three Excellencies (referring to stars, also to high officials) have invited, the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) are present at the banquet, since you are in a position of responsibility, please sing a song.' The Chan master said: 'It's not difficult to sing.' The (monk) said: 'Please do.' The Chan master said: 'The night is quiet, the water is cold, the fish do not eat, the boat is empty, loaded only with the bright moon returning.'
Chan Master Yicheng Changzhen of Tianzhu in Qianzhou
He stayed at Mount Luo for several years. Later, because Chan Master Luo Shan fell ill, the Chan master asked: 'A hundred years from now, if someone asks, what will you, the Abbot, use to instruct (the Dharma)?' Chan Master Luo Shan then let himself fall down. The Chan master attained enlightenment from this, and immediately bowed in gratitude. After becoming the abbot, a monk asked: 'What is the great meaning of the Buddha-dharma?' The Chan master said: 'Cold and heat urge each other on.'
Chan Master Weikuang Zhenji of Qingping in Jizhou
Ascending the Dharma hall, he said: 'Without moving one's expression, there is already the intention of winning or losing. Is there anyone? Come out.' At that time, a monk came out and bowed, the Chan master said: 'Not a master (referring to not being an expert).' Then he returned to his abbot's room. Asked: 'What is the first phrase?' The Chan master said: 'If you want your head, take it away.' Asked: 'What is the sword that gives life?' The Chan master said: 'Do you understand?' The (monk) asked: 'What is the sword that kills?' The Chan master scolded him. Asked: 'What is the lion's cub (referring to a capable person)?' The Chan master said: 'The hairy head arranges the universe.'
Chan Master Yizhao of Jinzhu Mountain in Wuzhou
A monk asked: 'What is the family style of the Abbot?' The Chan master said: 'Open the door and make a living.' The (monk) asked: 'What if a thief suddenly comes?' The Chan master said: 'Yes. New'
到參。師揭簾以手作除帽勢。僧擬欲近前。師曰。賺殺人。因事有偈。曰。虎頭生角人難措。石火電光須密佈。假饒烈士也應難。懵底那能解回互。
潭州谷山和尚
僧問。省要處。乞師一言。師便起去。問𦏪羊掛角時如何。師曰。你向甚麼處覓。曰掛角后如何。師曰走。
湖南道吾從盛禪師
初住龍回。僧問如何是覿面事。師曰。新羅國去也。問如何是龍回家風。師曰。縱橫射直。問窮子投師。乞師拯濟。師曰。莫是屈著汝么。曰爭奈窮何。師曰。大有人見。
福州羅山義因禪師
上堂。良久曰。若是宗師門下客。必不怪于羅山。珍重。僧問。承古有言。自從認得曹溪路。了知生死不相關。曹溪路即不問。如何是羅山路。師展兩手。僧曰。恁么則一路得通。諸路亦然。師曰。甚麼諸路。僧近前叉手。師曰。靈鶴煙霄外。鈍鳥不離窠。問。教中道。順法身萬象俱寂。隨智用萬象齊生。如何是萬象俱寂。師曰。有甚麼。曰如何是萬象齊生。師曰。繩床倚子。
灌州靈巖和尚
僧問。如何是道中寶。師曰。地傾東南。天高西北。曰學人不會。師曰。落照機前異。師頌石鞏接三平曰。解擘當胸箭。因何祇半人。為從途路曉。所以不全身。
吉州匡山和尚
示
【現代漢語翻譯】 到參（到達參訪）。師父揭開簾子，用手做出摘帽子的姿勢。僧人想要上前。師父說：『騙死人。』因此事作了一首偈（佛偈）。偈語說：『虎頭生角人難措，石火電光須密佈，假饒烈士也應難，懵底那能解回互。』
潭州谷山和尚（潭州谷山禪寺的住持）。
僧人問：『省要處（最重要的地方），乞求師父一言。』師父便起身離去。問：『𦏪羊掛角時如何？』師父說：『你向甚麼處覓（你從哪裡尋找）？』曰：『掛角后如何？』師父說：『走。』
湖南道吾從盛禪師（湖南道吾山的從盛禪師）。
初住龍回（剛開始住在龍回寺）。僧人問：『如何是覿面事（直接面對的事實）？』師父說：『新羅國去也（已經去了新羅國）。』問：『如何是龍回家風（龍回寺的家風）？』師父說：『縱橫射直（縱橫交錯，直來直往）。』問：『窮子投師（窮困的兒子投靠師父），乞求師父拯濟。』師父說：『莫是屈著汝么（難道是委屈了你嗎）？』曰：『爭奈窮何（奈何貧窮）？』師父說：『大有人見（很多人都看到了）。』
福州羅山義因禪師（福州羅山的義因禪師）。
上堂（開始講法）。良久（過了一會兒）說：『若是宗師門下客（如果是宗師門下的弟子），必不怪于羅山（一定不會怪罪羅山）。珍重（請多保重）。』僧人問：『承古有言（承蒙古人有言），自從認得曹溪路（自從認識了曹溪的道路），了知生死不相關（就知道生死並不相關）。曹溪路即不問（曹溪的路暫且不問），如何是羅山路（如何是羅山的路）？』師父展開雙手。僧人說：『恁么則一路得通（這樣說來，一條路通了），諸路亦然（所有的路都一樣）。』師父說：『甚麼諸路（什麼所有的路）？』僧人近前叉手（僧人上前行禮）。師父說：『靈鶴煙霄外（靈鶴在雲霄之外），鈍鳥不離窠（笨鳥不離開巢穴）。』問：『教中道（經典中說），順法身萬象俱寂（順應法身，萬象都寂靜），隨智用萬象齊生（隨著智慧的運用，萬象一起產生）。如何是萬象俱寂（如何是萬象都寂靜）？』師父說：『有甚麼（有什麼）？』曰：『如何是萬象齊生（如何是萬象一起產生）？』師父說：『繩床倚子（繩床和靠背）。』
灌州靈巖和尚（灌州靈巖寺的住持）。
僧人問：『如何是道中寶（什麼是道中的珍寶）？』師父說：『地傾東南，天高西北。』曰：『學人不會（學生不明白）。』師父說：『落照機前異（夕陽西下，景象奇異）。』師父頌石鞏接三平（師父讚頌石鞏接引三平）：『解擘當胸箭（能劈開射向胸前的箭），因何祇半人（為何只救了一半的人）？為從途路曉（因為從道路上明白），所以不全身（所以不能保全自身）。』
吉州匡山和尚（吉州匡山的和尚）。
示（開示）
【English Translation】 Arriving for an audience. The master lifted the curtain and made a gesture of removing a hat with his hand. The monk attempted to approach. The master said, 'Deceiving people to death!' Regarding this matter, there is a verse (Buddhist verse): 'A tiger's head growing horns is difficult for people to handle; sparks from stone and flashes of lightning must be densely spread. Even a valiant warrior would find it difficult; how could a confused person understand the mutual exchange?'
Tan-zhou Gu-shan Monk (Abbot of Gu-shan Temple in Tan-zhou).
A monk asked, 'The essential point, I beg the master for a word.' The master then got up and left. Asked, 'What is it like when a ram hangs its horns?' The master said, 'Where are you looking for it?' Said, 'What is it like after hanging its horns?' The master said, 'Go away.'
Zen Master Cong-sheng of Dao-wu Mountain in Hunan (Zen Master Cong-sheng of Dao-wu Mountain in Hunan).
Initially residing at Long-hui (Having just arrived at Long-hui Temple). A monk asked, 'What is the matter of direct confrontation?' The master said, 'Gone to Silla (Korea).' Asked, 'What is the family style of Long-hui?' The master said, 'Vertical and horizontal shooting straight.' Asked, 'A poor son seeks a teacher, begging the master for salvation.' The master said, 'Isn't it making you feel wronged?' Said, 'What to do about poverty?' The master said, 'Many people see it.'
Zen Master Yi-yin of Luo-shan Mountain in Fu-zhou (Zen Master Yi-yin of Luo-shan Mountain in Fu-zhou).
Ascending the hall (Beginning to preach). After a long while, said, 'If you are a guest of the lineage master (If you are a disciple of the lineage master), you will certainly not blame Luo-shan (you will certainly not blame Luo-shan). Take care (Please take care).' A monk asked, 'It is said of old (It is said by the ancients), since recognizing the Cao-xi Road (since recognizing the road to Cao-xi), one knows that birth and death are unrelated (one knows that birth and death are not related). The Cao-xi Road will not be asked about (The Cao-xi Road will not be asked about for now), what is the Luo-shan Road (what is the Luo-shan Road)?' The master spread out both hands. The monk said, 'In that case, one road is open (In that case, one road is open), all roads are the same (all roads are the same).' The master said, 'What all roads (What all roads)?' The monk stepped forward and clasped his hands (The monk stepped forward and saluted). The master said, 'A spiritual crane is beyond the misty clouds (A spiritual crane is beyond the misty clouds), a dull bird does not leave its nest (a dull bird does not leave its nest).' Asked, 'The teachings say (The scriptures say), in accordance with the Dharma-body, all phenomena are still (in accordance with the Dharma-body, all phenomena are still), following the use of wisdom, all phenomena arise together (following the use of wisdom, all phenomena arise together). What is all phenomena being still (What is all phenomena being still)?' The master said, 'What is there (What is there)?' Said, 'What is all phenomena arising together (What is all phenomena arising together)?' The master said, 'A rope bed and a chair (A rope bed and a chair).'
Monk of Ling-yan Temple in Guan-zhou (Abbot of Ling-yan Temple in Guan-zhou).
A monk asked, 'What is the treasure in the Way?' The master said, 'The land slopes to the southeast, the sky is high in the northwest.' Said, 'This student does not understand.' The master said, 'The setting sun is different before the machine.' The master praised Shi-gong receiving San-ping: 'Able to split the arrow aimed at the chest, why only half a person? Because understanding comes from the road, therefore not the whole body.'
Monk of Kuang-shan Mountain in Ji-zhou (Monk of Kuang-shan Mountain in Ji-zhou).
Instruction
徒頌曰。匡山路匡山路。巖崖險峻人難措。遊人擬議隔千山。一句分明超佛祖。白牛頌曰。我有古壇真白牛。父子藏來經幾秋。出門直往孤峰頂。回來暫跨虎溪頭。
福州興聖重滿禪師
上堂。覿面分付不待文宣。對眼投機。喚作參玄上士。若能如此。所以宗風不墜。僧問。如何是宗風不墜底句。師曰。老僧不忍。問。昔日靈山會裡。今朝興聖筵中。和尚親傳。如何舉唱。師曰。欠汝一問。
潭州寶應清進禪師
僧問。如何是實相。師曰。沒卻汝。問至理無言。如何通訊。師曰。千差萬別。曰得力處乞師指示。師曰瞌睡漢。
玄沙備禪師法嗣
漳州羅漢院桂琛禪師
常山李氏子。為童兒時。日一素食。出言有異。既冠親事本府萬歲寺無相大師。披削登戒。學毗尼。一日為眾升臺。宣戒本布薩已。乃曰。持戒但律身而已。非真解脫也。依文作解。豈發聖智乎。於是訪南宗。初謁云居雪峰。參訊勤恪。然猶未有所見。后造玄沙。一言啓發。廓爾無惑。沙問。三界唯心。汝作么生會。師指椅子曰。和尚喚這個作甚麼。曰椅子。師曰。和尚不會三界唯心。曰我喚這個作竹木。汝喚作甚麼。師曰。桂琛亦喚作竹木。曰盡大地覓一個會佛法底人不可得。師自爾愈加激勵。沙每因誘迪學
【現代漢語翻譯】 現代漢語譯本： 徒頌說：『匡山路啊匡山路！巖崖險峻，令人難以落腳。遊人揣測，彷彿相隔千山萬水。一句分明，超越佛祖。』 白牛頌說：『我有一座古老的壇場，一頭真正的白牛。父子相傳，已經歷了多少個秋天。出門徑直前往孤峰頂，回來暫時停留在虎溪邊。』
福州興聖重滿禪師
上堂開示：『直接交付，不等待文字宣說。對機投緣，可以稱作參禪的上士。如果能夠這樣，宗風就不會衰落。』有僧人問：『如何是宗風不墜的句子？』禪師說：『老僧不忍心說破。』問：『昔日靈山會上，今朝興聖筵席中，和尚您親自傳授，如何宣揚？』禪師說：『欠你一個問題。』
潭州寶應清進禪師
有僧人問：『如何是實相（真實不虛的本體）？』禪師說：『沒卻你。』問：『至理（最高的道理）無言，如何傳遞資訊？』禪師說：『千差萬別。』說：『在得力之處，乞求禪師指示。』禪師說：『瞌睡漢。』
玄沙備禪師的法嗣
漳州羅漢院桂琛禪師
常山李氏之子。年幼時，每日只吃素食。說出的話與衆不同。成年後親自侍奉本府萬歲寺的無相大師。剃度出家，受具足戒。學習毗尼（戒律）。一日，為大眾升座，宣講戒本，布薩（每半月誦戒以檢查僧眾有無犯戒）完畢，於是說：『持戒只是約束身體而已，並非真正的解脫。依照文字作解釋，怎能啓發聖智呢？』於是尋訪南宗（禪宗）。最初拜謁云居雪峰禪師，參學請教勤奮恭敬，然而仍然沒有領悟。後來拜訪玄沙禪師，一句話啓發了他，頓時沒有了疑惑。玄沙禪師問：『三界唯心（宇宙萬物皆由心所變現），你如何理解？』桂琛禪師指著椅子說：『和尚您稱呼這個作什麼？』玄沙禪師說：『椅子。』桂琛禪師說：『和尚您不理解三界唯心。』玄沙禪師說：『我稱呼這個作竹木。你稱呼作什麼？』桂琛禪師說：『桂琛也稱呼作竹木。』玄沙禪師說：『整個大地尋找一個懂得佛法的人都找不到。』桂琛禪師從此更加激勵自己。玄沙禪師常常因此引導學
【English Translation】 English version: A follower's verse says: 'Kuang Mountain Road, Kuang Mountain Road! The cliffs are steep and difficult for people to set foot on. Travelers speculate, as if separated by thousands of mountains and rivers. A clear sentence surpasses the Buddha.' The White Ox's verse says: 'I have an ancient altar, a true white ox. Passed down from father to son, it has experienced many autumns. Going out directly to the top of the solitary peak, returning to temporarily straddle the Tiger Creek head.'
Chan Master Chongman of Xingsheng Temple in Fuzhou
Entering the hall: 'Directly entrusting, not waiting for written declarations. Aligning with the moment, one can be called an upper-level scholar of Chan. If one can do this, the lineage will not decline.' A monk asked: 'What is the sentence that prevents the lineage from declining?' The Master said: 'The old monk cannot bear to say it.' Asked: 'In the Ling Mountain assembly of the past, and in today's Xingsheng banquet, how does the Abbot personally transmit and proclaim?' The Master said: 'I owe you a question.'
Chan Master Qingjin of Baoying Temple in Tanzhou
A monk asked: 'What is reality (true and unfalse essence)?' The Master said: 'Get rid of you.' Asked: 'The ultimate truth (highest principle) is without words, how to communicate?' The Master said: 'Thousands of differences.' Said: 'At the point of strength, I beg the Master to instruct.' The Master said: 'Sleepyhead.'
Dharma heir of Chan Master Bei of Xuansha
Chan Master Guichen of Luohan Monastery in Zhangzhou
A son of the Li family of Changshan. As a child, he ate only vegetarian food every day. His words were different from others. After adulthood, he personally served the Abbot Wuxiang of Wansui Temple in the prefecture. He shaved his head and received the full precepts. He studied the Vinaya (precepts). One day, he ascended the platform for the assembly, proclaimed the precepts, and completed the Posadha (recitation of precepts every half month to check whether the monks have violated the precepts), and then said: 'Upholding the precepts only restrains the body, it is not true liberation. Interpreting according to the text, how can one inspire holy wisdom?' Therefore, he visited the Southern School (Zen School). He first visited Chan Master Xuefeng of Yunju, and studied diligently and respectfully, but still did not understand. Later, he visited Chan Master Xuansha, and a word enlightened him, and he was no longer in doubt. Chan Master Xuansha asked: 'The Three Realms are only mind (all things in the universe are transformed by the mind), how do you understand it?' Chan Master Guichen pointed to the chair and said: 'What do you call this, Abbot?' Chan Master Xuansha said: 'Chair.' Chan Master Guichen said: 'Abbot, you do not understand that the Three Realms are only mind.' Chan Master Xuansha said: 'I call this bamboo and wood. What do you call it?' Chan Master Guichen said: 'Guichen also calls it bamboo and wood.' Chan Master Xuansha said: 'It is impossible to find someone who understands the Dharma in the entire earth.' From then on, Chan Master Guichen became more motivated. Chan Master Xuansha often guided the students because of this.
者。流出諸三昧。皆命師為助發。師雖處眾韜晦。然聲譽甚遠。時漳牧王公建精舍曰地藏。請師開法。因插田次。見僧乃問。從甚處來。曰南州。師曰。彼中佛法如何。曰商量浩浩地。師曰。爭如我這裡栽田博飯吃。曰爭奈三界何。師曰。喚甚麼作三界。問僧。甚處來。曰南方來。師曰。南方知識。有何言句示徒。曰彼中道。金屑雖貴。眼裡著不得。師曰。我道須彌在汝眼裡。一日同中塔侍玄沙。沙打中塔一棒曰。就名就體。中塔不對。沙乃問師。作么生會。師曰。這僧著一棒。不知來處。僧報曰。保福已遷化也。師曰。保福遷化。地藏入塔。(僧問法眼。古人意旨如何。眼云。蒼天蒼天)后遷羅漢。大闡玄要。上堂。宗門玄妙。為當祇恁么也。更別有奇特。若別有奇特。汝且舉將來看。若無去。不可將兩個字。便當卻宗乘也。何者兩個字。謂宗乘教乘也。汝才道著宗乘。便是宗乘。道著教乘。便是教乘。禪德。佛法宗乘。元來由汝口裡安立名字。作取說取。便是也。斯須。向這裡。說平說實。說圓說常。禪德。汝喚甚麼作平實。把甚麼作圓常。傍家行腳。理須甄別。莫相埋沒。得些子聲色名字。貯在心頭。道我會解。善能揀辨。汝且會個甚麼。揀個甚麼。記持得底是名字。揀辨得底是聲色。若不是聲色名字。汝又作
【現代漢語翻譯】 現代漢語譯本 者。流出諸三昧（Samadhi，指禪定）。都說（某）法師是助人啓發（三昧）的。法師雖然身處眾人之中，隱藏鋒芒，但聲譽卻傳得很遠。當時漳州的地方長官王公建造了一座精舍，名為地藏（Ksitigarbha，菩薩名）。（王公）請法師去開壇講法。有一次插秧的時候，（法師）看見一個僧人，就問：『你從哪裡來？』（僧人）說：『從南州來。』法師說：『那裡佛法怎麼樣？』（僧人）說：『大家都在高談闊論。』法師說：『哪裡比得上我在這裡種田吃飯？』（僧人）說：『那三界（Trailokya，指欲界、色界、無色界）怎麼辦呢？』法師說：『你把什麼叫做三界？』 問僧人：『你從哪裡來？』（僧人）說：『從南方來。』法師說：『南方的大德，有什麼言語開示弟子？』（僧人）說：『他們說，金屑雖然珍貴，但掉進眼睛裡就不好了。』法師說：『我說須彌山（Sumeru，佛教中的世界中心）就在你的眼睛裡。』 有一天，（法師）和中塔寺的侍者玄沙（Xuan Sha）在一起，玄沙打了中塔一棒，說：『就名就體。』中塔沒有回答。玄沙就問法師：『你作何理解？』法師說：『這個僧人捱了一棒，卻不知道從哪裡來。』僧人回報說：『保福寺的住持已經圓寂了。』法師說：『保福寺的住持圓寂了，（他的舍利）就入塔了。』（有僧人問法眼禪師：『古人的意旨是什麼？』法眼禪師說：『蒼天啊蒼天！』） 後來（法師）遷居到羅漢寺，大力闡揚玄妙的佛法要義。上堂說法時說：『宗門的玄妙，是僅僅如此呢，還是另有奇特之處？如果另有奇特之處，你們就舉出來看看。如果沒有，就不能用「宗乘」、「教乘」這兩個詞，就概括了宗門的全部。什麼是「宗乘」、「教乘」這兩個詞呢？就是宗門和教門。你才說到宗乘，那就是宗乘；說到教乘，那就是教乘。各位禪師，佛法的宗乘，本來就是由你們口裡安立名字，怎麼說都可以。』 過了一會兒，（法師又說）『在這裡，說平實，說圓常。各位禪師，你們把什麼叫做平實？把什麼叫做圓常？四處參學的行腳僧，理應仔細辨別，不要互相埋沒。得到一些聲色名字，就貯存在心裡，說我會理解，善於分辨。你們到底會個什麼？分辨個什麼？記住的只是名字，分辨的只是聲色。如果不是聲色名字，你們又作……』
【English Translation】 English version He emanated various Samadhis (Samadhi, referring to meditative absorption). Everyone said that the master was an assistant in developing (Samadhi). Although the master was among the crowd, concealing his brilliance, his reputation spread far and wide. At that time, Wang Gong, the local official of Zhangzhou, built a monastery called Ksitigarbha (Ksitigarbha, name of a Bodhisattva). (Wang Gong) invited the master to open the Dharma assembly. Once, while transplanting rice seedlings, (the master) saw a monk and asked, 'Where do you come from?' (The monk) said, 'From Nanzhou.' The master said, 'How is the Buddha-dharma there?' (The monk) said, 'Everyone is engaged in grand discussions.' The master said, 'How can it compare to me planting fields and eating rice here?' (The monk) said, 'What about the Three Realms (Trailokya, referring to the Desire Realm, Form Realm, and Formless Realm)?' The master said, 'What do you call the Three Realms?' He asked the monk, 'Where do you come from?' (The monk) said, 'From the South.' The master said, 'What teachings do the virtuous teachers in the South have to instruct their disciples?' (The monk) said, 'They say that although gold dust is precious, it is not good to get it in your eyes.' The master said, 'I say that Mount Sumeru (Sumeru, the center of the world in Buddhism) is in your eyes.' One day, (the master) was with the attendant Xuan Sha (Xuan Sha) at Zhongta Temple. Xuan Sha struck the Zhongta Pagoda with a stick and said, 'According to name, according to substance.' Zhongta did not respond. Xuan Sha then asked the master, 'How do you understand this?' The master said, 'This monk received a blow but does not know where it came from.' The monk reported, 'The abbot of Baofu Temple has already passed away.' The master said, 'The abbot of Baofu Temple has passed away, (his relics) will enter the pagoda.' (A monk asked Dharma Eye Chan Master: 'What is the meaning of the ancients?' Dharma Eye Chan Master said: 'Azure sky, azure sky!') Later, (the master) moved to Luohan Temple and vigorously expounded the profound and essential principles of the Buddha-dharma. When he ascended the Dharma hall to preach, he said, 'Is the mystery of the Zen school just like this, or is there something more unique? If there is something more unique, then show it to me. If not, then you cannot use the two terms 'Doctrinal School' and 'Zen School' to encompass the entirety of the Zen school.' What are these two terms 'Doctrinal School' and 'Zen School'? They are the Doctrinal School and the Zen School. As soon as you speak of the Zen School, that is the Zen School; as soon as you speak of the Doctrinal School, that is the Doctrinal School.' After a while, (the master continued) 'Here, we speak of plainness and reality, we speak of completeness and constancy. Fellow Zen practitioners, what do you call plainness and reality? What do you call completeness and constancy? Wandering monks who travel everywhere to study should carefully discern and not bury each other. Having obtained some sounds, forms, and names, you store them in your hearts and say that you understand and are good at distinguishing. What exactly do you understand? What exactly do you distinguish? What you remember are just names, and what you distinguish are just sounds and forms. If it is not sounds, forms, and names, what else do you...'
么生記持揀辨。風吹松樹也是聲。蝦蟆老鴉叫也是聲。何不那裡聽取揀擇去。若那裡有個意度模樣。祇如老師口裡。又有多少意度與上座莫錯。即今聲色摐摐地。為當相及不相及。若相及。即汝靈性金剛秘密。應有壞滅去也。何以如此。為聲貫破汝耳。色穿破汝眼。因緣即塞卻汝。幻妄走殺汝。聲色體爾不可容也。若不相及。又甚麼處得聲色來。會么。相及不相及。試裁辨看。少間又道。是圓常平實。甚麼人恁么道。未是黃夷村裡漢。解恁么說。是他古聖乖些子相助顯發。今時不識好惡。便安圓實。道我別有宗風玄妙。釋迦佛無舌頭。不如汝些子。便恁么點胸。若論殺盜淫罪。雖重猶輕。尚有歇時。此個謗般若。瞎卻眾生眼。入阿鼻地獄吞鐵丸。莫將為等閑。所以古人道。過在化主。不幹汝事。珍重。僧問。如何是羅漢一句。師曰。我若向汝道。便成兩句也。問不會底人來。師還接否。師曰。誰是不會者。曰適來道了也。師曰。莫自屈么。保福僧到。師問。彼中佛法如何。曰有時示眾道。塞卻你眼。教你覷不見。塞卻你耳。教你聽不聞。坐卻你意。教你分別不得。師曰。吾問你。不塞你眼。見個甚麼。不塞你耳。聞個甚麼。不坐你意。作么生分別。(東禪齊云那僧聞了忽然省去。更不他游。上座如今還會么。若不會。
【現代漢語翻譯】 現代漢語譯本 如何記憶、保持和辨別？風吹松樹也是聲音，蛤蟆烏鴉叫也是聲音，為何不在那裡聽取選擇呢？如果那裡有個意念和模樣，就像老師口裡說出的，又有多少意念與上座（對僧人的尊稱）相違背呢？現在聲色喧鬧，是相互關聯還是不相關聯呢？如果相關聯，那麼你的靈性金剛秘密，應該會有壞滅的時候。為什麼這麼說呢？因為聲音貫穿你的耳朵，顏色穿透你的眼睛，因緣就會堵塞你，幻妄會把你殺死。聲色之體是不能容忍的。如果不相關聯，那麼聲色又從哪裡來呢？明白了嗎？相關聯還是不相關聯，試著辨別看看。稍後又說，這是圓滿常住和平實的。什麼人這麼說？還沒離開黃夷村的人，才會這麼說。是古代聖人稍微幫助他顯發。現在的人不識好壞，就安於圓滿和平實，說我別有宗風玄妙，釋迦佛（Sakyamuni Buddha）沒有舌頭，不如你一點點，就這麼拍胸脯。如果說殺盜淫的罪過，雖然重但還輕，尚有停止的時候。這種誹謗般若（Prajna，智慧）的行為，會瞎了眾生的眼睛，進入阿鼻地獄吞鐵丸，不要當成是小事。所以古人說，過錯在於教化的人，不關你的事。珍重。 僧人問：『如何是羅漢（Arhat，阿羅漢）一句？』 師父說：『我如果向你說了，就變成兩句了。』 問：『不會的人來，師父還接納嗎？』 師父說：『誰是不會的人？』 （僧人）說：『剛才說過了。』 師父說：『不要自己貶低自己。』 保福寺的僧人來到，師父問：『那裡佛法如何？』 （僧人）說：『有時向大眾開示說，塞住你的眼睛，教你看不見；塞住你的耳朵，教你聽不見；禁錮你的意念，教你分別不得。』 師父說：『我問你，不塞住你的眼睛，看見什麼？不塞住你的耳朵，聽見什麼？不禁錮你的意念，怎麼分別？』（東禪齊云寺的那位僧人聽了忽然醒悟，不再去別處遊歷。上座（對僧人的尊稱）如今明白了嗎？如果不明白，
【English Translation】 English version How to memorize, maintain, and discern? The wind blowing through pine trees is also a sound, the croaking of frogs and the cawing of crows are also sounds. Why not listen and choose there? If there is an idea or form there, like what the teacher says, how many ideas are contrary to you, venerable monk (a respectful term for monks)? Now, the sounds and sights are clamorous, are they related or unrelated? If they are related, then your spiritual Vajra (Diamond) secret nature should have a time of destruction. Why is that? Because sound penetrates your ears, color penetrates your eyes, karma will block you, and illusion will kill you. The essence of sound and color is intolerable. If they are unrelated, then where do sound and color come from? Do you understand? Related or unrelated, try to discern it. Later, you say, this is complete, constant, peaceful, and real. Who says that? Someone who hasn't left Huangyi Village would say that. It is the ancient sages who slightly helped him to manifest it. People today don't know good from bad, so they settle for completeness and reality, saying that I have a separate sect's style and profound mystery. Sakyamuni Buddha (Sakyamuni Buddha) has no tongue, not as good as you a little bit, and then they pat their chests. If we talk about the sins of killing, stealing, and lust, although they are heavy, they are still light, and there is still a time to stop. This act of slandering Prajna (Prajna, wisdom) will blind the eyes of sentient beings and enter the Avici Hell to swallow iron balls. Don't take it lightly. Therefore, the ancients said, the fault lies with the one who teaches, it's not your business. Take care. A monk asked: 'What is a sentence of an Arhat (Arhat)?' The master said: 'If I tell you, it will become two sentences.' Asked: 'If someone who doesn't understand comes, will the master still accept him?' The master said: 'Who is someone who doesn't understand?' (The monk) said: 'I just said it.' The master said: 'Don't belittle yourself.' A monk from Baofu Temple came, and the master asked: 'How is the Dharma there?' (The monk) said: 'Sometimes he teaches the public, saying, block your eyes, so you can't see; block your ears, so you can't hear; imprison your mind, so you can't distinguish.' The master said: 'I ask you, if you don't block your eyes, what do you see? If you don't block your ears, what do you hear? If you don't imprison your mind, how do you distinguish?' (That monk from Dongchan Qiyun Temple suddenly woke up after hearing this and no longer traveled elsewhere. Venerable monk (a respectful term for monks), do you understand now? If you don't understand,
每日見個甚麼)問。以字不成。八字不是。未審是甚麼字。師曰。汝實不會那。曰學人實不會。師曰。看取下頭註腳。問如何是沙門正命食。師曰。吃得么。曰欲吃此食。作何方便。師曰。塞卻你口。問如何是羅漢家風。師曰。不向你道。曰為甚麼不道。師曰。是我家風。問如何是法王身。師曰。汝今是甚麼身。曰恁么即無身也。師曰。苦痛深。上堂。才坐。有二僧一時禮拜。師曰。俱錯。問如何是撲不破底句。師曰。撲。問一佛出世。普為群生。和尚今日為個甚麼。師曰。甚麼處遇一佛。曰恁么即學人罪過。師曰。謹退。問如何是諸聖玄旨。師曰。四楞塌地。問大事未肯時如何。師曰。由汝。問如何是十方眼。師曰。眨上眉毛著。請保福齋。令人傳語曰。請和尚慈悲降重。福曰。慈悲為阿誰。師曰。和尚恁么道。渾是不慈悲。玩月次乃曰。云動有雨去。有僧曰。不是云動。是風動。師曰。我道云亦不動。風亦不動。曰和尚適來又道云動。師曰。阿誰罪過。師見僧。舉拂子曰。還會么。曰謝和尚慈悲示學人。師曰。見我豎拂子便道示學人。汝每日見山見水。可不示汝。又見僧來舉拂子。其僧讚歎禮拜。師曰。見我豎拂子便禮拜讚歎。那裡掃地豎起掃帚。為甚麼不讚嘆。問承教有言。若見諸相非相即見如來。如何是非相
【現代漢語翻譯】 現代漢語譯本 （僧人）每日看見的是什麼？（有人）問。說是字又不像字，說是八字也不像八字，不知道究竟是什麼字。 師父說：『你實在是不懂啊。』（那人）說：『學人實在不懂。』 師父說：『看看下面的註解。』（有人）問：『什麼是沙門（Śrāmaṇa，指出家修道者）正命食？』 師父說：『吃得下嗎？』 （那人）說：『想要吃這種食物，該怎麼做？』 師父說：『堵住你的嘴。』（有人）問：『什麼是羅漢（Arhat，指斷絕了一切煩惱，達到最高修行境界的人）家風？』 師父說：『我不告訴你。』 （那人）說：『為什麼不告訴我？』 師父說：『這是我家的家風。』（有人）問：『什麼是法王（Dharmaraja，指佛）身？』 師父說：『你現在是什麼身？』 （那人）說：『這麼說就是無身了。』 師父說：『苦痛深啊。』（師父）上堂說法，剛坐下，有兩個僧人同時禮拜。 師父說：『都錯了。』（有人）問：『什麼是撲不破的句子？』 師父說：『撲。』（有人）問：『一佛（Buddha，指覺悟者）出世，普遍爲了眾生，和尚（指住持）今天爲了什麼？』 師父說：『在哪裡見到一佛？』 （那人）說：『這麼說就是學人罪過。』 師父說：『請退下。』（有人）問：『什麼是諸聖（指眾多的聖人）玄旨？』 師父說：『四楞塌地。』（有人）問：『大事（指開悟）未肯定時如何？』 師父說：『由你。』（有人）問：『什麼是十方眼？』 師父說：『眨上眉毛著。』（有人）請保福寺齋飯，派人傳話說：『請和尚慈悲降臨。』 保福寺住持說：『慈悲爲了誰？』 師父說：『和尚你這麼說，完全是不慈悲。』（師父）賞玩月亮時說：『云動有雨要來。』 有僧人說：『不是云動，是風動。』 師父說：『我說云也沒有動，風也沒有動。』 （那人）說：『和尚剛才又說云動。』 師父說：『是誰的罪過？』師父看見僧人，舉起拂塵說：『會了嗎？』 （那人）說：『謝謝和尚慈悲，向學人開示。』 師父說：『見我舉起拂塵就說是向你開示，你每天見山見水，難道不是在向你開示嗎？』 又見僧人來，舉起拂塵，那僧人讚嘆禮拜。 師父說：『見我舉起拂塵就禮拜讚歎，（那麼）在那裡掃地豎起掃帚，為什麼不讚嘆？』（有人）問：『承蒙教誨有言，若見諸相非相即見如來（Tathāgata，指佛的稱號之一，意為「如來」），如何是非相？』
【English Translation】 English version （A monk）asked: 'What does (the monk) see every day?' (Someone) asked. It's not like the character '字' (zì, character), nor is it like the character '八' (bā, eight). I don't know what character it is. The Master said, 'You really don't understand.' (The monk) said, 'This student really doesn't understand.' The Master said, 'Look at the footnote below.' (Someone) asked, 'What is the proper livelihood food of a Śrāmaṇa (沙門, meaning a renunciate or ascetic)?' The Master said, 'Can you eat it?' (The monk) said, 'If I want to eat this food, what should I do?' The Master said, 'Shut your mouth.' (Someone) asked, 'What is the family style of an Arhat (羅漢, meaning a perfected being)?' The Master said, 'I won't tell you.' (The monk) said, 'Why won't you tell me?' The Master said, 'It's my family style.' (Someone) asked, 'What is the body of a Dharmaraja (法王, meaning a Dharma King or Buddha)?' The Master said, 'What body are you now?' (The monk) said, 'In that case, it is no body.' The Master said, 'Deep suffering.' The Master ascended the Dharma hall. As soon as he sat down, two monks bowed at the same time. The Master said, 'Both are wrong.' (Someone) asked, 'What is an unbreakable phrase?' The Master said, 'Strike!' (Someone) asked, 'When a Buddha (佛, meaning an awakened one) appears in the world, it is universally for all beings. What is the Master doing today?' The Master said, 'Where did you meet a Buddha?' (The monk) said, 'In that case, this student is at fault.' The Master said, 'Please withdraw.' (Someone) asked, 'What is the profound meaning of all the sages (諸聖, meaning numerous sages)?' The Master said, 'The four corners of the platform collapse.' (Someone) asked, 'What if the great matter (大事, meaning enlightenment) is not yet confirmed?' The Master said, 'It's up to you.' (Someone) asked, 'What are the eyes of the ten directions?' The Master said, 'Put on your eyebrows.' (Someone) invited Baofu Temple to a vegetarian meal and sent a message saying, 'Please, Master, have compassion and come.' The abbot of Baofu Temple said, 'Compassion for whom?' The Master said, 'Master, what you said is completely without compassion.' (The Master) admired the moon and said, 'When the clouds move, it will rain.' A monk said, 'It's not the clouds that move, it's the wind that moves.' The Master said, 'I say neither the clouds nor the wind move.' (The monk) said, 'But the Master just said the clouds move.' The Master said, 'Whose fault is it?' The Master saw a monk, raised his whisk, and said, 'Do you understand?' (The monk) said, 'Thank you, Master, for compassionately showing this student.' The Master said, 'When you see me raise the whisk, you say it's showing you. You see mountains and water every day, isn't that showing you?' Again, he saw a monk coming, raised his whisk, and the monk praised and bowed. The Master said, 'When you see me raise the whisk, you praise and bow. Then why don't you praise when someone raises a broom while sweeping the floor?' (Someone) asked, 'We have received the teaching that if you see all forms as non-forms, then you see the Tathāgata (如來, one of the Buddha's titles, meaning 'Thus Come One'). What is non-form?'
。師曰。燈籠子。問如何是出家。師曰。喚甚麼作家。問僧。甚處來。曰秦州。師曰。將得甚麼物來。曰不將得物來。師曰。汝為甚麼對眾謾語。其僧無對。師卻問。秦州豈不是出鶯鵡。曰鶯鵡出在隴西。師曰。也不較多。問僧。甚處來。曰報恩。師曰。何不且在彼中。曰僧家不定。師曰。既是僧家。為甚麼不定。僧無對。(玄覺代云。謝和尚顧問)王大傅上雪峰施眾僧衣。時從弇上座不在。師弟代上名受衣。弇歸。弟曰。某甲為師兄上名了。弇曰。汝道我名甚麼。弟無對。師代云。師兄得恁么貪。又曰。甚麼處是貪處。又代云。兩度上名。(云居錫云。甚麼處是弇上座兩度上名處)師與長慶保福入州。見牡丹障子。保福曰。好一朵牡丹花。長慶曰。莫眼花。師曰。可惜許。一朵花。(玄覺云。三尊宿語還有親疏也無。祇如羅漢恁么道。落在甚麼處)問僧。汝在招慶。有甚麼異聞底事。試舉看。曰不敢錯舉。師曰。真實底事作么生舉。曰和尚因甚麼如此。師曰汝話墮也。眾僧晚參聞角聲。師曰。羅漢三日一度上堂。王太傅二時相助。問如何是學人本來心。師曰。是你本來心。問師居寶座說法度人。未審度甚麼人。師曰。汝也居寶座度甚麼人。問鏡里看形見不難。如何是鏡。師曰。還見形么。問但得本莫愁末。如何是末
【現代漢語翻譯】 現代漢語譯本： 師父說：『燈籠子。』 （有僧人）問：『如何是出家？』 師父說：『你稱呼什麼為作家？』 （師父）問僧人：『從哪裡來？』 （僧人）答：『秦州。』（今甘肅秦安一帶） 師父說：『帶來了什麼東西？』 （僧人）答：『沒有帶來任何東西。』 師父說：『你為什麼當著大家的面說謊？』 那僧人無言以對。 師父反問道：『秦州難道不是出產鸚鵡的地方嗎？』 （僧人）答：『鸚鵡出產在隴西。』（今甘肅隴西一帶） 師父說：『也好不了多少。』 （師父）問僧人：『從哪裡來？』 （僧人）答：『報恩寺。』 師父說：『為什麼不暫時待在那裡？』 （僧人）答：『僧人居無定所。』 師父說：『既然是僧人，為什麼居無定所？』 僧人無言以對。（玄覺禪師代答說：『感謝和尚的詢問。』） 王大傅（官名）到雪峰寺佈施僧衣，當時從弇上座（德高望重的僧人）不在。師弟代替從弇上座登記領取僧衣。從弇上座回來后，師弟說：『我代替師兄登記了。』 從弇上座說：『你說我叫什麼名字？』 師弟無言以對。 師父代答說：『師兄你這麼貪心。』 又說：『哪裡是貪心的地方？』 又代答說：『兩次登記名字。』（云居錫禪師說：『哪裡是從弇上座兩次登記名字的地方？』） 師父與長慶、保福兩位禪師一同進入州城，看見一幅畫有牡丹花的屏障。 保福禪師說：『好一朵牡丹花。』 長慶禪師說：『別眼花了。』 師父說：『可惜了這一朵花。』（玄覺禪師說：『這三位尊宿的話語，還有親疏之分嗎？比如羅漢這樣說，又落在了什麼地方？』） （師父）問僧人：『你在招慶寺，有什麼特別的見聞，試著說來看看。』 （僧人）答：『不敢胡亂說。』 師父說：『真實的事情怎麼說？』 （僧人）答：『和尚為什麼這樣問？』 師父說：『你的話落入窠臼了。』 眾僧晚參時聽到角聲，師父說：『羅漢每隔三天上一次堂，王太傅每天兩次來相助。』 （有僧人）問：『如何是學人本來的心？』 師父說：『是你的本來心。』 （有僧人）問：『師父您在高座上說法度人，不知道度的是什麼人？』 師父說：『你也在高座上，度的是什麼人？』 （有僧人）問：『在鏡子里看自己的形象並不難，什麼是鏡子？』 師父說：『還看到形象了嗎？』 （有僧人）問：『只要得到根本，就不要愁末節，什麼是末節？』
【English Translation】 English version: The Master said: 'Lantern.' (A monk) asked: 'What is renunciation?' The Master said: 'What do you call a creator?' (The Master) asked a monk: 'Where do you come from?' (The monk) replied: 'Qinzhou.' (present-day Qin'an area, Gansu) The Master said: 'What have you brought with you?' (The monk) replied: 'I have not brought anything.' The Master said: 'Why are you lying in front of everyone?' The monk had no reply. The Master asked in return: 'Isn't Qinzhou a place where parrots are produced?' (The monk) replied: 'Parrots are produced in Longxi.' (present-day Longxi area, Gansu) The Master said: 'It's not much better.' (The Master) asked a monk: 'Where do you come from?' (The monk) replied: 'Bao'en Temple.' The Master said: 'Why not stay there for a while?' (The monk) replied: 'Monks have no fixed abode.' The Master said: 'Since you are a monk, why do you have no fixed abode?' The monk had no reply. (Zen Master Xuanjue replied on his behalf: 'Thank you for the monk's inquiry.') Wang Dafu (an official title) came to Xuefeng Temple to donate robes to the monks. At that time, Venerable Yan was not present. The Master's younger brother registered and received the robes on behalf of Venerable Yan. When Venerable Yan returned, the younger brother said: 'I registered on behalf of you, senior brother.' Venerable Yan said: 'What name did you say I have?' The younger brother had no reply. The Master replied on his behalf: 'Senior brother, you are so greedy.' He also said: 'Where is the greed?' He also replied on his behalf: 'Registering the name twice.' (Zen Master Yunju Xi said: 'Where is the place where Venerable Yan registered the name twice?') The Master, along with Zen Master Changqing and Zen Master Baofu, entered the city and saw a screen painted with peony flowers. Zen Master Baofu said: 'What a beautiful peony flower.' Zen Master Changqing said: 'Don't let your eyes deceive you.' The Master said: 'What a pity for this flower.' (Zen Master Xuanjue said: 'Is there any difference in closeness or distance in the words of these three venerable monks? For example, if a Luohan (arhat) said this, where would it fall?') (The Master) asked a monk: 'At Zhaoqing Temple, what special things have you seen and heard? Try to tell me.' (The monk) replied: 'I dare not speak carelessly.' The Master said: 'How do you speak about the true matter?' (The monk) replied: 'Why does the Master ask like this?' The Master said: 'Your words have fallen into a cliché.' The monks heard the sound of a horn during the evening meditation. The Master said: 'A Luohan ascends the hall once every three days, and Wang Dafu assists twice a day.' (A monk) asked: 'What is the original mind of a learner?' The Master said: 'It is your original mind.' (A monk) asked: 'Master, you are preaching and saving people on the high seat, I wonder what kind of people you are saving?' The Master said: 'You are also on the high seat, what kind of people are you saving?' (A monk) asked: 'It is not difficult to see one's form in a mirror, what is the mirror?' The Master said: 'Do you still see the form?' (A monk) asked: 'If you get the root, don't worry about the branches, what are the branches?'
。師曰。總有也。師因疾。僧問。和尚尊候較否。師以杖拄地曰。汝道。這個還痛否。曰和尚問阿誰。師曰。問汝。曰還痛否。師曰。元來共我作道理。天成三年秋。復屆閩城舊止。遍游近城梵宇。已乃示寂。茶毗收舍利。建塔于院之西隅。謚真應禪師。
杭州天龍寺重機明真禪師
臺州人也。得法玄沙。復回浙中。錢武肅王請出世開法。上堂。若直舉宗風。獨唱本分事。便同於頑石。若言絕凡聖訊息。無大地山河。盡十方世界。都是一隻眼。此乃事不獲已恁么道。還會么。若更不會。聽取一頌。盲聾瘖啞是仙陀。滿眼時人不奈何。祇向目前須體妙。身心萬象與森羅。僧問。如何是璇璣不動。師曰。青山數重。曰如何是寂爾無垠。師曰。白雲一帶。問如何是歸根得旨。師曰。兔角生也。曰如何是隨照失宗。師曰。龜毛落也。問蓮花未出水時如何。師曰。誰人不知。曰出水后如何。師曰。馨香目擊。問朗月輝空時如何。師曰。正是分光景。何消指玉樓。
福州仙宗院契符清法禪師
開堂日。僧問。師登寶座。合談何事。師曰。剔開耳孔著。曰古人為甚麼卻道。非耳目之所到。師曰。金櫻樹上不生梨。曰古今不到處。請師道。師曰。汝作么生問。問眾手淘金。誰是得者。師曰。舉手隔千里。休功
【現代漢語翻譯】 現代漢語譯本： 師父說：『總是有的。』師父因為生病，有僧人問：『和尚您身體好些了嗎？』師父用拄杖敲擊地面說：『你說，這個還痛嗎？』僧人說：『和尚您問誰呢？』師父說：『問你。』僧人說：『還痛嗎？』師父說：『原來是和我講道理。』天成三年秋天，師父再次回到閩城舊址，遍游附近的寺廟，之後圓寂。荼毗（火化）后收取捨利（遺骨），在寺院西邊建塔供奉。謚號為真應禪師。 杭州天龍寺重機明真禪師 臺州人。從玄沙（指玄沙師備禪師）處得法，又回到浙江。錢武肅王（錢镠）請他出世開法。上堂時說：『如果直接宣揚宗風，只唱自己的本分事，就如同頑石一般。如果說斷絕凡聖的訊息，沒有大地山河，整個十方世界，都是一隻眼睛。』這實在是不得已才這麼說。你們會了嗎？如果還不明白，聽我一首偈頌：『盲聾瘖啞是仙陀，滿眼時人不奈何。祇向目前須體妙，身心萬象與森羅。』有僧人問：『如何是璇璣（古代觀測天象的儀器）不動？』師父說：『青山數重。』問：『如何是寂爾無垠？』師父說：『白雲一帶。』問：『如何是歸根得旨？』師父說：『兔角生也。』問：『如何是隨照失宗？』師父說：『龜毛落也。』問：『蓮花未出水時如何？』師父說：『誰人不知。』問：『出水后如何？』師父說：『馨香目擊。』問：『朗月輝空時如何？』師父說：『正是分光景，何消指玉樓。』 福州仙宗院契符清法禪師 開堂日，有僧人問：『師父登上寶座，要談論什麼事？』師父說：『剔開耳孔聽著。』僧人說：『古人為什麼卻說：非耳目之所到？』師父說：『金櫻樹上不生梨。』僧人說：『古今不到處，請師父說。』師父說：『你作么生問？』問：『眾手淘金，誰是得者？』師父說：『舉手隔千里，休功。』
【English Translation】 English version: The Master said, 'There is always something.' Because the Master was ill, a monk asked, 'Is your condition better, Master?' The Master struck the ground with his staff and said, 'Tell me, does this still hurt?' The monk said, 'Who are you asking, Master?' The Master said, 'Asking you.' The monk said, 'Does it still hurt?' The Master said, 'So you're trying to reason with me.' In the autumn of the third year of Tiancheng, the Master returned to his old residence in Mincheng, visited the nearby temples, and then passed away. After cremation (cremation), the relics (remains) were collected, and a pagoda was built in the west corner of the temple for enshrinement. He was posthumously named Zen Master Zhenying. Zen Master Chongji Mingzhen of Tianlong Temple in Hangzhou He was from Taizhou. He obtained the Dharma from Xuansha (referring to Zen Master Xuansha Shibei) and returned to Zhejiang. King Qiansu of Wu (Qian Liu) invited him to appear in the world and open the Dharma. When he ascended the hall, he said, 'If you directly proclaim the sect's style and only sing your own duty, it will be like a stubborn stone. If you say that the news of the mundane and the sacred is cut off, there are no great lands and rivers, and the entire ten directions of the world are just one eye.' This is truly said only when there is no other choice. Do you understand? If you still don't understand, listen to my verse: 'The blind, deaf, and mute are Xian Tuo, people are helpless in the face of it. You must understand the mystery in front of you, body, mind, all phenomena, and the myriad things.' A monk asked, 'What is the unmoving Xuanji (an ancient instrument for observing celestial phenomena)?' The Master said, 'Layers of green mountains.' Asked, 'What is silent boundlessness?' The Master said, 'A belt of white clouds.' Asked, 'What is returning to the root and obtaining the essence?' The Master said, 'Rabbit horns grow.' Asked, 'What is losing the sect by following the light?' The Master said, 'Turtle hair falls.' Asked, 'What is the lotus flower like before it emerges from the water?' The Master said, 'Who doesn't know?' Asked, 'What is it like after it emerges from the water?' The Master said, 'Fragrant and witnessed.' Asked, 'What is it like when the bright moon shines in the sky?' The Master said, 'It is precisely the distribution of light and scenery, why bother pointing to the jade tower?' Zen Master Qifu Qingfa of Xianzong Temple in Fuzhou On the day of ascending the hall, a monk asked, 'What will the Master talk about when he ascends the precious seat?' The Master said, 'Open your ears and listen.' The monk said, 'Why did the ancients say, 'Beyond the reach of ears and eyes'?' The Master said, 'Pears do not grow on golden cherry trees.' The monk said, 'Please tell us about the place that the past and present cannot reach.' The Master said, 'How do you ask?' Asked, 'Many hands pan for gold, who is the winner?' The Master said, 'Raising your hand is thousands of miles away, stop working.'
任意看。問飛岫巖邊華子秀。仙境臺前事若何。師曰。無價大寶光中現。暗客惛惛爭奈何。曰優曇華拆人皆睹。向上宗乘意若何。師曰。阇黎若問宗乘意。不如靜處薩婆訶。問。如何是閩中諸佛境界。師曰。造化終難測。春風徒自輕。問如何是道中寶。師曰。雲孫淚亦垂。問諸聖收光歸源后如何。師曰三聲猿屢斷。萬里客愁聽。曰未審今時人如何湊得古人機。師曰。好心向子道。切忌未生時。
婺州國泰院𤦆禪師
上堂。不離當處。咸是妙明真心。所以玄沙和尚道。會我最後句。出世少人知。爭似國泰有末頭一句。僧問。如何是國泰末頭一句。師曰。阇黎問太遲生。便歸方丈。問如何是毗盧。師曰。某甲與老兄是弟子。問達磨來時即不問。如何是未來時事。師曰。親遇梁王。問古鏡未磨時如何。師曰古鏡。曰磨后如何。師曰。古鏡。
福州升山白龍院道希禪師
本郡人也。上堂。不要舉足。是誰威光。還會么。若道自家去處本自如是。且喜沒交涉。問如何是西來意。師曰。汝從甚處來。問如何是佛法大意。師曰。汝早禮三拜。問不責上來。請師直道。師曰。得。問如何是正真道。師曰。騎驢覓驢。問請師答無賓主話。師曰。昔年曾記得。曰即今如何。師曰。非但耳聾。亦兼眼暗。問情忘體合
【現代漢語翻譯】 現代漢語譯本： 問：飛岫巖邊華子秀，仙境臺前事若何？（飛岫巖：地名；華子秀：人名；仙境臺：地名） 師曰：無價大寶光中現，暗客惛惛爭奈何？ 曰：優曇華拆人皆睹，向上宗乘意若何？（優曇華：傳說中的稀有花朵；宗乘：佛教宗派的傳承） 師曰：阇黎若問宗乘意，不如靜處薩婆訶。（阇黎：梵語，意為導師；薩婆訶：梵語，意為成就） 問：如何是閩中諸佛境界？（閩中：福建中部地區） 師曰：造化終難測，春風徒自輕。 問：如何是道中寶？ 師曰：雲孫淚亦垂。 問：諸聖收光歸源后如何？ 師曰：三聲猿屢斷，萬里客愁聽。 曰：未審今時人如何湊得古人機？ 師曰：好心向子道，切忌未生時。
婺州國泰院𤦆禪師（婺州：古地名，約今浙江金華一帶；國泰院：寺廟名；𤦆禪師：禪師名）
上堂。不離當處，咸是妙明真心。所以玄沙和尚道：『會我最後句，出世少人知。』爭似國泰有末頭一句。 僧問：如何是國泰末頭一句？ 師曰：阇黎問太遲生。便歸方丈。 問：如何是毗盧？（毗盧：毗盧遮那佛的簡稱，代表佛的法身） 師曰：某甲與老兄是弟子。 問：達磨來時即不問，如何是未來時事？（達磨：菩提達摩，禪宗初祖） 師曰：親遇梁王。 問：古鏡未磨時如何？ 師曰：古鏡。 曰：磨后如何？ 師曰：古鏡。
福州升山白龍院道希禪師（福州：地名；升山白龍院：寺廟名；道希禪師：禪師名）
本郡人也。上堂。不要舉足，是誰威光？還會么？若道自家去處本自如是，且喜沒交涉。 問：如何是西來意？（西來意：指達摩祖師從西方來到中國的目的，即禪宗的宗旨） 師曰：汝從甚處來？ 問：如何是佛法大意？ 師曰：汝早禮三拜。 問：不責上來，請師直道。 師曰：得。 問：如何是正真道？ 師曰：騎驢覓驢。 問：請師答無賓主話。 師曰：昔年曾記得。 曰：即今如何？ 師曰：非但耳聾，亦兼眼暗。 問：情忘體合
【English Translation】 English version: Question: Hua Zixiu is outstanding by the Flying Xiuyan Cliff, what is happening in front of the Celestial Terrace? (Flying Xiuyan Cliff: place name; Hua Zixiu: person's name; Celestial Terrace: place name) Master said: It appears in the priceless great treasure light, what can the dark guest do in confusion? Said: Everyone sees the Udumbara flower blooming, what is the meaning of the upward lineage? (Udumbara flower: a legendary rare flower; Lineage: the transmission of Buddhist sects) Master said: If you, Ācārya, ask about the meaning of the lineage, it is better to be quiet and say 'Svāhā'. (Ācārya: Sanskrit, meaning teacher; Svāhā: Sanskrit, meaning 'so be it' or 'accomplishment') Question: What is the realm of all Buddhas in Minzhong? (Minzhong: central Fujian area) Master said: Creation is ultimately difficult to fathom, the spring breeze is vainly light. Question: What is the treasure in the Tao? Master said: Even the tears of the cloud's descendants fall. Question: What happens after all the sages gather their light and return to the source? Master said: The sound of the ape is repeatedly cut off three times, a traveler's sorrow is heard for ten thousand miles. Said: I don't know how people today can match the ancient people's opportunity. Master said: I kindly tell you, be sure to avoid the time before birth.
Chan Master 𤦆 of Guotai Monastery in Wuzhou (Wuzhou: ancient place name, approximately present-day Jinhua, Zhejiang; Guotai Monastery: temple name; Chan Master 𤦆: Chan master's name)
Ascending the hall. Not apart from this place, all is the wonderful bright true mind. Therefore, Zen Master Xuansha said: 'Understanding my last sentence, few people in the world know.' How can it compare to Guotai having a final sentence. A monk asked: What is Guotai's final sentence? Master said: Ācārya, your question is too late. Then he returned to his room. Question: What is Vairocana? (Vairocana: short for Vairocana Buddha, representing the Dharmakaya of the Buddha) Master said: I and the old brother are disciples. Question: I won't ask about when Bodhidharma came, what about future events? (Bodhidharma: the first patriarch of Zen Buddhism) Master said: Personally meeting King Liang. Question: What is the ancient mirror like before it is polished? Master said: An ancient mirror. Said: What is it like after polishing? Master said: An ancient mirror.
Chan Master Daoxi of Bailong Monastery on Mount Sheng in Fuzhou (Fuzhou: place name; Bailong Monastery on Mount Sheng: temple name; Chan Master Daoxi: Chan master's name)
He is a native of this prefecture. Ascending the hall. Don't lift your feet, whose majestic light is it? Do you understand? If you say that your own destination is originally like this, fortunately, there is no involvement. Question: What is the meaning of the Westward Journey? (Meaning of the Westward Journey: refers to the purpose of Bodhidharma's arrival in China from the West, which is the purpose of Zen Buddhism) Master said: Where did you come from? Question: What is the great meaning of the Buddha-dharma? Master said: You quickly bow three times. Question: Not blaming what came before, please Master speak directly. Master said: Okay. Question: What is the true path? Master said: Riding a donkey to find a donkey. Question: Please Master answer a question without guest or host. Master said: I remember it from years ago. Said: What about now? Master said: Not only deaf, but also blind. Question: When feelings are forgotten, the body unites
時如何。師曰。別更夢見個甚麼。問學人擬伸一問請師裁。師曰。不裁。曰為甚麼不裁。師曰。須知好手。問大眾雲集。請師舉揚宗教。師曰。少遇聽者。問不涉唇鋒。乞師指示。師曰。不涉唇鋒問將來。曰恁么即群生有賴。師曰。莫閑言語。問請和尚生機答話。師曰。把紙筆來錄將去。問如何是思大口。師曰。出來向你道。曰學人即今見出。師曰。曾賺幾人來。
福州安國院慧球寂照禪師(亦曰中塔)
泉州莆田人也。玄沙室中參訊居首。因問如何是第一月。沙曰。用汝個月作么。師從此悟入。梁開平二年。玄沙將示滅。閩帥王氏遣子至問疾。仍請密示。繼踵說法者誰。沙曰。球子得。王默記遺旨。乃問鼓山。臥龍法席孰當其任。鼓山舉城下宿德。具道眼者。十有二人。皆堪出世。王亦默之。至開堂日。官僚與僧侶俱會法筵。王忽問眾曰。誰是球上座。於是眾人指出師。王氏便請升座。師良久曰。莫嫌寂寞。莫道不堪。未詳涯際。作么生論量。所以尋常用其音響。聊撥一兩下。助他發機。若論來。十方世界。覓一人為伴侶不可得。僧問。佛法大意從何方便頓入。師曰。入是方便。問云自何山起。風從何澗生。師曰。盡力施為不離中塔。上堂。我此間粥飯因緣。為兄。弟舉唱。終是不常。欲得省要。卻是
【現代漢語翻譯】 現代漢語譯本 問：『這時如何？』（指剛才所說的話）師父說：『別再做夢夢見什麼了。』 問：『學人想問一個問題，請師父裁決。』師父說：『不裁決。』 問：『為什麼不裁決？』師父說：『要知道好手的厲害。』 問：『大眾雲集，請師父弘揚宗教。』師父說：『很少遇到聽眾。』 問：『不涉及言語，乞求師父指示。』師父說：『不涉及言語，將來再問。』 問：『這樣說來，眾生就有依靠了。』師父說：『不要閑扯。』 問：『請和尚說說生機勃勃的話。』師父說：『拿紙筆來記錄下去。』 問：『如何是思大口？』師父說：『出來向你道。』 問：『學人現在就看出來了。』師父說：『曾經騙過幾個人來？』
福州安國院慧球寂照禪師（也叫中塔）
是泉州莆田人。在玄沙（禪師名）門下參學，居於首位。因為問『如何是第一月？』玄沙說：『要你的月亮做什麼？』師父從此領悟。梁開平二年，玄沙將要示寂（圓寂）。閩帥王氏派兒子來問候病情，並請秘密指示，誰能繼承說法。玄沙說：『慧球可以。』王氏默默記下遺囑。於是問鼓山（地名），臥龍法席應該由誰來擔任。鼓山推薦城下有宿德，具有道眼的人，有十二人，都堪以出世弘法。王氏也默默記下。到開堂那天，官僚和僧侶都聚集在法筵。王氏忽然問眾人：『誰是慧球上座？』於是眾人指出師父。王氏便請師父升座。師父良久說：『不要嫌棄寂寞，不要說我不堪勝任。未詳盡的邊際，要怎麼衡量？所以平常使用音響，姑且撥弄一兩下，幫助他們啓發機鋒。如果論起來，十方世界，找一個人做伴侶都不可得。』 僧人問：『佛法大意從何方便頓悟？』師父說：『入就是方便。』 問：『云從哪座山升起？風從哪個山澗產生？』師父說：『盡力施為，不離中塔（安國院別稱）。』 上堂：『我在這裡的粥飯因緣，為各位兄弟舉唱，終究是不長久的。想要簡要，卻是……』
【English Translation】 English version Asked: 'What about now?' (referring to what was just said). The master said: 'Don't dream of anything else.' Asked: 'A student wishes to ask a question, please master decide.' The master said: 'I won't decide.' Asked: 'Why won't you decide?' The master said: 'You must know the power of a good hand.' Asked: 'The assembly has gathered, please master promote the religion.' The master said: 'Rarely meet a listener.' Asked: 'Without involving verbal debate, I beg the master for instruction.' The master said: 'Ask about what doesn't involve verbal debate in the future.' Asked: 'In that case, sentient beings will have something to rely on.' The master said: 'Don't talk idly.' Asked: 'Please, venerable monk, speak words of vitality.' The master said: 'Bring paper and pen to record it.' Asked: 'What is the great mouth of thought?' The master said: 'Come out and I'll tell you.' Asked: 'This student sees it now.' The master said: 'How many people have you deceived?'
Zen Master Huìqiú Jìzhào (Wisdom Ball, Silent Illumination) of Ānguó Monastery (Pacifying the Nation) in Fuzhou (city in China) (also called Zhongta - Middle Pagoda)
He was a native of Putian (city in China), Quanzhou (city in China). He was the foremost among those who studied under Xuánshā (name of a Zen master). Because he asked, 'What is the first month?' Xuánshā said, 'What do you want your month for?' From this, the master attained enlightenment. In the second year of the Kai Ping era of the Liang dynasty, Xuánshā was about to enter parinirvana (die). The military governor of Min, the Wang family, sent his son to inquire about his illness and requested a secret instruction as to who could succeed him in expounding the Dharma. Xuánshā said, 'Huìqiú is capable.' The Wang family silently noted the dying words. Thereupon, he asked Gushan (Drum Mountain, a place name) who should take over the seat of Wolong (Crouching Dragon) Dharma. Gushan recommended twelve people under the city who had accumulated virtue and possessed the eye of the Dao, all of whom were capable of appearing in the world to propagate the Dharma. The Wang family also silently noted this. On the day of the opening ceremony, officials and monks gathered at the Dharma banquet. The Wang family suddenly asked the assembly, 'Who is the Huìqiú senior monk?' Thereupon, the crowd pointed out the master. The Wang family then invited the master to ascend the seat. The master said after a long pause, 'Do not dislike loneliness, do not say I am incapable. The unfathomed boundary, how can it be measured? Therefore, I usually use sound, just strumming it once or twice to help them spark their potential. If we are talking about finding a companion, it is impossible to find one in the ten directions of the world.' A monk asked: 'From what expedient can one suddenly enter the great meaning of the Buddha Dharma?' The master said: 'Entering is the expedient.' Asked: 'From which mountain do the clouds rise? From which ravine does the wind arise?' The master said: 'Exerting effort and acting, it does not depart from Zhongta (another name for Anguo Monastery).' Ascending the hall: 'My karmic connection to porridge and rice here, for you brothers to raise and sing, is ultimately not long-lasting. If you want it to be concise, it is...'
。山河大地。與汝發明。其道既常。亦能究竟。若從文殊門入者。一切無為。土木瓦礫。助汝發機。若從觀音門入者。一切音響。蝦蟆蚯蚓。助汝發機。若從普賢門入者。不動步而到。以此三門方便示汝。如將一隻折箸。攪大海水。令彼魚龍知水為命。會么。若無智眼而審諦之。任汝百般巧妙不為究竟。問學人近入叢林。不明己事。乞師指示。師以杖指之曰。會么。曰不會。師曰。我恁么為汝。卻成抑屈人。還知么。若約當人分上從來底事。不論初入叢林及過去諸佛。不曾乏少。如大海水。一切魚龍。初生及至老死。所受用水。悉皆平等。問不謬正宗。請師真實。師曰。汝替我道。曰或有不辨者。作么生。師曰。待不辨者來。問諸佛還有師否。師曰有。曰如何是諸佛師。師曰。一切人識不得。上堂。良久。有僧出禮拜。師曰。莫教髑髏拶損。僧參問曰。去卻僕從。便請相見。師曰。眨上眉毛看。曰不與么時如何。師曰。山北去也。問。從上宗乘事如何。師良久。僧再問。師便喝出。問如何是大庾嶺頭事。師曰。料汝承當不得。曰重多少。師曰。這般底論劫不奈何。師問了院主。祇如先師道。盡十方世界是真實人體。你還見僧堂么。了曰。和尚莫眼花。師曰。先師遷化。肉猶暖在。
衡岳南臺誠禪師
僧問
【現代漢語翻譯】 現代漢語譯本：山河大地，與你一同顯發真性，其道既然是恒常不變的，也就能達到究竟圓滿的境界。如果從文殊（Manjusri，智慧的象徵）的法門進入，一切都是無為的，即使是泥土、木頭、瓦片、碎石，都能幫助你啓發機智。如果從觀音（Avalokitesvara，慈悲的象徵）的法門進入，一切聲音，無論是蛤蟆還是蚯蚓的叫聲，都能幫助你啓發機智。如果從普賢（Samantabhadra，大行的象徵）的法門進入，不用邁步就能到達。用這三個法門方便地開示你，就像用一根折斷的筷子攪動大海，讓魚龍知道水是它們的生命一樣。明白了嗎？如果沒有智慧的眼睛來仔細審視，任憑你百般巧妙，也無法達到究竟。有學人剛進入叢林，不明白自己的本分事，請求師父指示。師父用禪杖指著他說：『會么？』學人說：『不會。』師父說：『我這樣為你，反而成了委屈你的人。知道嗎？』如果就當人本分上本來就有的事情來說，不論是剛入叢林的人，還是過去的諸佛，都不曾缺少過。就像大海水，一切魚龍，從出生到老死，所受用的水，都是一樣的平等。』學人問：『如何是不謬的正宗？請師父真實開示。』師父說：『你替我說說看。』學人說：『如果有人不能分辨呢？』師父說：『等不能分辨的人來再說。』學人問：『諸佛還有老師嗎？』師父說：『有。』學人說：『如何是諸佛的老師？』師父說：『一切人都無法認識。』師父上堂說法，沉默良久。有僧人出來禮拜，師父說：『不要讓頭蓋骨碰壞了。』僧人蔘問道：『去掉僕從，便請相見。』師父說：『眨上眉毛看。』學人說：『不這樣的時候如何？』師父說：『山北去了。』學人問：『從上宗乘事如何？』師父沉默良久。僧人再次發問，師父便喝斥出去。學人問：『如何是大庾嶺頭事？』師父說：『料你承擔不起。』學人說：『重多少？』師父說：『這般東西，論劫也奈何不了。』師父問了院主：『比如先師說，盡十方世界是真實人體，你還看見僧堂嗎？』院主說：『和尚莫眼花。』師父說：『先師遷化，肉身還溫暖著呢。』 衡岳南臺誠禪師 僧人問
【English Translation】 English version: The mountains, rivers, and the great earth, together with you, manifest their true nature. Since their way is constant, it can also lead to ultimate fulfillment. If you enter through the gate of Manjusri (symbol of wisdom), everything is non-action. Even soil, wood, tiles, and rubble can help you spark your insight. If you enter through the gate of Avalokitesvara (symbol of compassion), all sounds, whether the croaking of frogs or the sounds of earthworms, can help you spark your insight. If you enter through the gate of Samantabhadra (symbol of great practice), you can arrive without taking a step. I expediently show you these three gates, like using a broken chopstick to stir the ocean, letting the fish and dragons know that water is their life. Do you understand? If you do not have the eye of wisdom to examine it carefully, no matter how clever you are, you will not reach the ultimate. A student recently entered the monastery, not understanding his own affairs, and asked the master for guidance. The master pointed at him with his staff and said, 'Do you understand?' The student said, 'I do not understand.' The master said, 'If I do this for you, it would be oppressing you. Do you know that?' If we speak of the matter that is originally inherent in each person, neither those who have just entered the monastery nor the Buddhas of the past have ever lacked anything. It is like the ocean water, where all fish and dragons, from birth to old age and death, receive and use the water equally. A student asked, 'What is the authentic lineage that is not mistaken? Please, Master, give a true teaching.' The master said, 'You speak for me.' The student said, 'What if there are those who cannot discern?' The master said, 'Wait until those who cannot discern come.' The student asked, 'Do the Buddhas have teachers?' The master said, 'Yes.' The student said, 'What are the teachers of the Buddhas?' The master said, 'Everyone cannot recognize them.' The master ascended the Dharma hall and remained silent for a long time. A monk came out to prostrate. The master said, 'Do not let your skull get damaged.' The monk asked, 'Removing the servants, I request to see you directly.' The master said, 'Look with raised eyebrows.' The student said, 'What about when it is not like this?' The master said, 'Going north of the mountain.' The student asked, 'What is the matter of the supreme vehicle from above?' The master remained silent for a long time. The monk asked again, and the master shouted him out. The student asked, 'What is the matter at the top of Dayu Ridge?' The master said, 'I expect you cannot bear it.' The student said, 'How much does it weigh?' The master said, 'This kind of thing cannot be dealt with even in eons.' The master asked the monastery director, 'For example, the late master said that the entire ten directions of the world are a real human body. Do you still see the monks' hall?' The director said, 'Master, do not let your eyes deceive you.' The master said, 'The late master passed away, and his flesh is still warm.' Chan Master Cheng of Nantai, Mount Heng A monk asked
。玄沙宗旨請師舉揚。師曰。甚麼處得此訊息。曰垂接者何。師曰。得人不迷己。問潭清月現。是何境界。師曰。不干你事。曰借問又何妨。師曰。覓潭月不可得。問離地四指。為甚麼卻有魚紋。師曰。有聖量在。曰此量為甚麼人施。師曰。不為聖人。
福州螺峰沖奧明法禪師
上堂。人人具足。人人成現。爭怪得山僧。珍重。僧問。諸法寂滅相。不可以言宣。如何是寂滅相。師曰。問答俱備。曰恁么。則真如法界無自無他。師曰。特地令人愁。問牛頭未見四祖時如何。師曰。德重鬼神欽。曰見后如何。師曰。通身聖莫測。問如何是螺峰一句。師曰。苦。問如何是本來人。師曰。惆悵松蘿境界危。
泉州睡龍山和尚
僧問。如何是觸目菩提。師以杖趁之。僧乃走。師曰。住住向後遇作家舉看。上堂。舉拄杖曰。三十年住山。得他氣力。時有僧問。和尚得他甚麼氣力。師曰。過溪過嶺。東拄西拄(招慶雲。我不恁么道。僧問。和尚作么生道。慶以杖下地拄行)。
天臺山云峰光緒至德禪師
上堂。但以眾生日用而不知。譬如三千大千世界。日月星辰。江河淮濟。一切含靈。從一毛孔入一毛孔。毛孔不小。世界不大。其中眾生。不覺不知。若要易會。上座日用亦復不知。時有僧問。
【現代漢語翻譯】 現代漢語譯本： 玄沙（Xuan Sha，人名）的宗旨請您開示。禪師說：『你從哪裡得到這個訊息的？』那人說：『誰在垂聽接引呢？』禪師說：『得到真理的人不會迷惑自己。』問：『潭水清澈，月亮顯現，這是什麼境界？』禪師說：『不要多事。』那人說：『請問一下又有什麼妨礙呢？』禪師說：『尋找潭中的月亮是不可得的。』問：『離地四指高的地方，為什麼卻有魚紋？』禪師說：『因為有聖人的度量存在。』那人說：『這個度量是為誰施設的？』禪師說：『不是爲了聖人。』 福州螺峰沖奧明法禪師 上堂說法。『人人具足佛性，人人都能成就顯現。』怎麼能怪我這個山僧多事呢？珍重。有僧人問：『諸法寂滅的真相，是無法用言語表達的。什麼是寂滅相？』禪師說：『問和答都已具備。』那人說：『這樣說來，真如法界沒有自己也沒有他人？』禪師說：『真是徒增煩惱。』問：『牛頭（Niu Tou，山名）禪師未見四祖（Si Zu，人名）時如何？』禪師說：『德行深重，鬼神都欽佩。』那人說：『見四祖后如何？』禪師說：『通身都是聖人的境界，難以測度。』問：『什麼是螺峰（Luo Feng，山名）一句？』禪師說：『苦啊。』問：『什麼是本來人？』禪師說：『令人惆悵的松蘿境界，真是危險啊。』 泉州睡龍山和尚 有僧人問：『什麼是觸目菩提？』禪師用禪杖驅趕他。僧人於是跑開。禪師說：『住住，向後遇到內行的人，把這件事舉出來看看。』上堂說法。舉起禪杖說：『我住山三十年，得到了它的氣力。』當時有僧人問：『和尚得到它什麼氣力？』禪師說：『過溪過嶺，東拄西拄。』（招慶雲（Zhao Qing Yun，人名）說：『我不是這樣說的。』僧人問：『和尚您怎麼說？』招慶用禪杖拄地而行）。 天臺山云峰光緒至德禪師 上堂說法。『只是因為眾生每日都在用，卻不知道。』譬如三千大千世界，日月星辰，江河淮濟，一切有生命的物種，從一個毛孔進入另一個毛孔，毛孔不小，世界不大，其中的眾生，不覺不知。如果要容易理解，各位上座每日也在用，也是不知道。當時有僧人問：
【English Translation】 English version: Xuan Sha's (玄沙, personal name) doctrine, please, Master, expound it. The Master said, 'Where did you get this news?' The person said, 'Who is receiving and guiding?' The Master said, 'One who attains the truth does not delude oneself.' Asked, 'The pool is clear, the moon appears, what is this state?' The Master said, 'Don't be meddlesome.' The person said, 'What harm is there in asking?' The Master said, 'Seeking the moon in the pool is unattainable.' Asked, 'Four fingers above the ground, why are there fish patterns?' The Master said, 'Because there is a sage's measure present.' The person said, 'For whom is this measure applied?' The Master said, 'Not for sages.' Zen Master Aoming of Luofeng Chong in Fuzhou Ascending the hall. 'Everyone is complete, everyone can achieve manifestation.' How can you blame this mountain monk for being meddlesome? Treasure this. A monk asked, 'The true aspect of all dharmas is silent extinction, which cannot be expressed in words. What is the aspect of silent extinction?' The Master said, 'The question and answer are both complete.' The person said, 'In that case, the true suchness dharma realm has neither self nor other?' The Master said, 'It only adds to sorrow.' Asked, 'How was Niu Tou (牛頭, mountain name) before seeing the Fourth Patriarch (四祖, personal name)?' The Master said, 'Virtue is weighty, even ghosts and spirits admire him.' The person said, 'How was he after seeing the Fourth Patriarch?' The Master said, 'His entire being is the realm of a sage, unfathomable.' Asked, 'What is the Luofeng (螺峰, mountain name) phrase?' The Master said, 'Suffering.' Asked, 'What is the original person?' The Master said, 'The pine and vine realm is worrying, truly dangerous.' Monk of Sleeping Dragon Mountain in Quanzhou A monk asked, 'What is 'encountering enlightenment'?' The Master chased him away with his staff. The monk then ran away. The Master said, 'Stop, stop, later when you meet an expert, bring this up and see.' Ascending the hall. Raising his staff, he said, 'I have lived in the mountains for thirty years, and I have gained its strength.' At that time, a monk asked, 'What strength did the Master gain from it?' The Master said, 'Crossing streams and ridges, propping east and propping west.' (Zhao Qing Yun (招慶雲, personal name) said, 'I don't say it that way.' The monk asked, 'How does the Master say it?' Zhao propped the ground with his staff and walked). Zen Master Guangxu Zhide of Yunfeng Mountain in Tiantai Ascending the hall. 'It is only because sentient beings use it daily and do not know.' For example, the three thousand great thousand worlds, the sun, moon, stars, rivers, Huai, and Ji, all living beings, enter from one pore into another pore, the pore is not small, the world is not large, and the sentient beings within it are unaware and do not know. If you want to understand easily, you seated ones also use it daily and do not know. At that time, a monk asked:
日裡僧䭾像。夜裡像䭾僧。未審此意如何。師曰。阇黎豈不是從茶堂里來。
福州大章山契如庵主
本郡人也。素蘊孤操志。探祖道。預玄沙之室。穎悟幽旨。玄沙記曰。子禪已逸格。則他后要一人侍立也無。師自此不務聚徒。不畜童侍。隱於小界山刳大朽杉若小庵。但容身而已。凡經游僧至。隨叩而應。無定開示。僧問。生死到來如何迴避。師曰。符到奉行。曰恁么則被生死拘將去也。師曰。阿㖿㖿。問西天持錫。意作么生。師拈錫杖卓地振之。僧曰。未審此是甚麼義。師曰。這個是張家打。僧擬進語。師以錫攛之僧問雲臺欽和尚。如何是真言。欽曰。南無佛陀耶。師別云。作么作么。清豁沖煦二長老。向師名。未嘗會遇。一旦同訪之。值師采粟。豁問。道者如庵主在何所。師曰。從甚麼處來。曰山下來。師曰。因甚麼得到這裡。曰這裡是甚麼處所。師揖曰。那下喫茶去。二公方省是師。遂詣庵所。頗味高論。晤坐於左右。不覺及夜。睹豺虎奔至庵前。自然馴繞。豁因有詩曰。行不等閑行。誰知去住情。一餐猶未飽。萬戶勿聊生。非道應難伏。空拳莫與爭。龍吟云起處。閑嘯兩三聲。二公尋于大章山創庵。請師居之。兩處孤坐。垂五十二載而卒。
福州蓮華山永興神祿禪師
閩王請開堂日
【現代漢語翻譯】 現代漢語譯本 有人問：『白天是僧人揹著佛像，晚上是佛像揹著僧人，不知道這是什麼意思？』 契如禪師回答說：『你不是從茶堂里來的嗎？』
福州大章山契如庵主
是本郡人。平素就具有孤高的品格和志向，探求祖師的道法。曾在玄沙禪師門下，穎悟幽深的旨意。玄沙禪師曾評價說：『你的禪已經超脫了常格，恐怕以後連一個侍者都不需要。』契如禪師從此不致力于聚集徒眾，也不蓄養童僕侍奉，隱居在小界山，將巨大的朽杉挖空，建成一個小庵，僅能容身而已。凡是有云游的僧人來到，他都隨機應答，沒有固定的開示。有僧人問：『生死到來時，如何迴避？』契如禪師說：『符到奉行（比喻無法迴避）。』僧人說：『這樣豈不是被生死拘禁帶走了？』契如禪師說：『阿㖿㖿。』 有僧人問：『西天持錫（錫杖）的僧人，他的用意是什麼？』契如禪師拿起錫杖，拄在地上並振動它。僧人說：『不知道這是什麼意思？』契如禪師說：『這是張家打（比喻不相干）。』僧人想要進一步說話，契如禪師用錫杖驅趕他。 有僧人問雲臺欽和尚：『如何是真言？』欽和尚說：『南無佛陀耶（Namo Buddhaya，皈依佛）。』契如禪師另外說：『作么作么（做什麼，做什麼）？』 清豁、沖煦兩位長老，仰慕契如禪師的名聲，但未曾會面。有一天一同去拜訪他，正趕上契如禪師在采粟。清豁問：『請問道者，契如庵主在哪裡？』契如禪師問：『從什麼地方來？』清豁說：『山下來。』契如禪師問：『因為什麼來到這裡？』清豁說：『這裡是什麼地方？』契如禪師作揖說：『那邊請喝茶去。』兩位長老這才明白這就是契如禪師，於是來到庵所，非常欣賞他的高論，在他左右晤談，不知不覺到了夜晚，看到豺狼虎豹奔到庵前，自然地馴服圍繞。清豁因此作詩說：『行不等閑行，誰知去住情。一餐猶未飽，萬戶勿聊生。非道應難伏，空拳莫與爭。龍吟云起處，閑嘯兩三聲。』 兩位長老後來在大章山建立庵院，請契如禪師居住。契如禪師在兩處庵院孤身靜坐，長達五十二年而圓寂。
福州蓮華山永興神祿禪師
閩王請他開堂說法。
【English Translation】 English version Someone asked: 'During the day, the monk carries the Buddha statue; at night, the Buddha statue carries the monk. What does this mean?' Chan Master Qiru replied: 'Didn't you just come from the tea hall?'
Chan Master Qiru, Abbot of Dazhang Mountain in Fuzhou
He was a native of this prefecture. He possessed a solitary and lofty character and aspiration, seeking the Dharma of the Patriarchs. He stayed with Chan Master Xuansha and was keenly aware of the profound meaning. Chan Master Xuansha once commented: 'Your Chan has transcended the ordinary, I'm afraid you won't even need an attendant later.' From then on, Chan Master Qiru did not focus on gathering disciples, nor did he keep servants. He lived in seclusion on Little Boundary Mountain, hollowing out a large decayed cedar to build a small hermitage, just enough to accommodate himself. Whenever wandering monks arrived, he would respond to their inquiries, without fixed teachings. A monk asked: 'When birth and death arrive, how can one avoid them?' Chan Master Qiru said: 'Obey the decree when it arrives (implying it's unavoidable).' The monk said: 'Wouldn't that mean being restrained and taken away by birth and death?' Chan Master Qiru said: 'Ah ha ha.' A monk asked: 'What is the intention of the monk from the Western Heaven carrying a staff (khakkhara)?' Chan Master Qiru picked up the staff, struck it on the ground, and shook it. The monk said: 'I don't know what this means.' Chan Master Qiru said: 'This is Zhang's family hitting (implying it's irrelevant).』 The monk tried to speak further, but Chan Master Qiru drove him away with the staff. A monk asked Venerable Qin of Yuntai: 'What is the true mantra?' Venerable Qin said: 'Namo Buddhaya (Homage to the Buddha).' Chan Master Qiru added: 'What to do? What to do?' The two elders, Qinghuo and Chongxu, admired Chan Master Qiru's reputation but had never met him. One day, they visited him together, just as Chan Master Qiru was harvesting millet. Qinghuo asked: 'May I ask, where is Abbot Qiru of the hermitage?' Chan Master Qiru asked: 'Where did you come from?' Qinghuo said: 'From down the mountain.' Chan Master Qiru asked: 'Why did you come here?' Qinghuo said: 'What place is this?' Chan Master Qiru bowed and said: 'Please go over there for tea.' The two elders then realized that this was Chan Master Qiru. So they went to the hermitage, greatly appreciating his profound discussions. They conversed with him on either side, and before they knew it, it was night. They saw wolves and tigers running to the front of the hermitage, naturally docile and surrounding it. Qinghuo then wrote a poem: 'Walking is not ordinary walking, who knows the feelings of going and staying. One meal is still not full, ten thousand households should not live. It is difficult to subdue without the Way, do not contend with empty fists. Where the dragon roars and clouds rise, leisurely whistle two or three times.' Later, the two elders founded a hermitage on Dazhang Mountain and invited Chan Master Qiru to reside there. Chan Master Qiru sat alone in the two hermitages for fifty-two years before passing away.
Chan Master Shenlu of Yongxing, Lotus Flower Mountain in Fuzhou
The King of Min invited him to give a Dharma talk.
。未升座。先於座前立曰。大王大眾聽。已有真正舉揚也。此一會總是得聞。豈有不聞者。若有不聞。彼此相謾去也。方乃登座。僧問。大王請師出世未委。今日一會何似靈山。師曰。徹古傳今。問如何是和尚家風。師曰。毛頭顯沙界。日月現其中。
天臺國清寺師靜上座
始遇玄沙示眾曰。汝諸人但能一生如喪考妣。吾保汝究得徹去。師躡前語問曰。祇如教中道。不得以所知心。測度如來無上知見。又作么生。沙曰。汝道究得徹底所知心。還測度得及否。師從此信入后居天臺。三十餘載不下山。博綜三學。操行孤立。禪寂之餘。常閱龍藏。遐邇欽重。時謂大靜上座。嘗有人問。弟子每當夜坐。心念紛飛。未明攝伏之方。愿垂示誨。師曰。如或夜閑安坐。心念紛飛。卻將紛飛之心。以究紛飛之處。究之無處。則紛飛之念何存。反究究心。則能究之心安在。又能照之智本空。所緣之境亦寂。寂而非寂者。蓋無能寂之人也。照而非照者。蓋無所照之境也。境智俱寂。心慮安然。外不尋枝。內不住定。二途俱泯。一性怡然。此乃還源之要道也。師因睹教中幻義。乃述一偈問諸學流曰。若道法皆如幻。有造諸過惡應無咎。云何所作業不忘。而藉佛慈興接誘。時有小靜上座答曰。幻人興幻。幻輪圍幻。業能招幻。所
【現代漢語翻譯】 現代漢語譯本： 未升座（指說法者尚未登上法座）。先在座前站立說：『大王（指國王或統治者）和大眾請聽。已經有真正地舉揚佛法了。』這一集會的所有人都能聽聞佛法。難道有聽不到的嗎？如果有人聽不到，那就是彼此欺騙了。』然後才登上法座。僧人問道：『大王請師父出世弘法，還不知道。今天這一集會，和靈山（釋迦牟尼佛說法的地點）相比如何？』師父說：『徹古傳今（貫穿過去和現在）。』問：『如何是和尚（指師父自己）的家風？』師父說：『毛頭（微小的事物）顯現沙界（廣闊的世界），日月顯現在其中。』 天臺國清寺的師靜上座（指僧人的尊稱）： 最初遇到玄沙（禪師名），玄沙開示大眾說：『你們這些人只要能一生像死了父母一樣悲痛，我保證你們能徹底領悟。』師靜上座接著玄沙的話問道：『如果經教中說，不能用所知的心，去測度如來（佛）無上的知見，那又該怎麼辦呢？』玄沙說：『你說徹底領悟的所知心，還能測度到嗎？』師靜上座從此信服並深入佛法，後來居住在天臺山，三十多年不下山。廣泛研究佛學的三藏（經、律、論），操守行為孤高獨立。禪修靜寂之餘，經常閱讀龍藏（佛教經典）。遠近的人都欽佩尊重他，當時稱他為大靜上座。曾經有人問：『弟子每當夜晚靜坐，心念紛飛，不知道如何才能攝伏這些念頭，希望您能開示教誨。』師靜上座說：『如果夜晚空閑安靜地坐著，心念紛飛，就用這紛飛的心，去探究紛飛之處。探究到沒有地方可尋，那麼紛飛的念頭又在哪裡存在呢？反過來探究探究的心，那麼能探究的心又在哪裡呢？而且能照見的智慧本性是空，所緣的境界也是寂靜。說寂靜卻又不是真正的寂靜，是因為沒有能使它寂靜的人。說照見卻又不是真正的照見，是因為沒有所照見的境界。境界和智慧都寂靜了，心念思慮就安然了。對外不尋找枝節，對內不執著于禪定。兩條路都消失了，本性就怡然自得。這就是迴歸本源的重要途徑。』師靜上座因為看到經教中的幻義，於是寫了一首偈（佛教詩歌）問各位學人：『如果說道法都如幻，那麼造作各種罪惡，應該沒有罪過。為什麼所造的業不會忘記，還要憑藉佛的慈悲來接引？』當時有小靜上座回答說：『幻人興起幻術，幻輪圍繞幻術。業能招感幻術，所』
【English Translation】 English version: Not yet ascending the seat (referring to the speaker not yet ascending the Dharma seat). Standing before the seat, he says: 'Great King (referring to the king or ruler) and the assembly, listen. There has already been a true uplifting of the Dharma.' Everyone in this assembly can hear the Dharma. How could there be anyone who doesn't hear? If there is someone who doesn't hear, then they are deceiving each other.' Only then does he ascend the seat. A monk asks: 'The Great King has invited the master to appear in the world to propagate the Dharma, but I don't yet know. How does today's assembly compare to Vulture Peak (the place where Shakyamuni Buddha preached)?' The master says: 'Penetrating the past and transmitting the present.' He asks: 'What is the family style of the abbot (referring to the master himself)?' The master says: 'A tiny hair manifests the world of sand (the vast world), the sun and moon appear within it.' The Venerable Shijing of Guoqing Temple on Mount Tiantai: Initially, he encountered Xuansha (a Chan master), who addressed the assembly, saying: 'If you all can be as sorrowful as if your parents had died for your entire lives, I guarantee that you will thoroughly understand.' Venerable Shijing, following Xuansha's words, asked: 'If the teachings say that one should not use the knowing mind to fathom the Tathagata's (Buddha's) unsurpassed knowledge and vision, then what should one do?' Xuansha said: 'Do you say that the knowing mind that thoroughly understands can still fathom it?' From this, Venerable Shijing believed and deeply entered the Dharma, later residing on Mount Tiantai, not descending the mountain for over thirty years. He extensively studied the Tripitaka (the three collections of Buddhist texts: Sutras, Vinaya, and Shastras), and his conduct was solitary and independent. In his spare time from Chan meditation, he often read the Dragon Canon (Buddhist scriptures). People far and near admired and respected him, and at that time, they called him Venerable Dajing. Someone once asked: 'Every time a disciple sits in meditation at night, thoughts fly about, and I don't know how to subdue these thoughts. I hope you can enlighten and instruct me.' Venerable Shijing said: 'If you are sitting quietly and peacefully at night, and thoughts are flying about, then use this flying mind to investigate the place where the flying thoughts arise. If you investigate and find no place to be found, then where do the flying thoughts exist? Conversely, investigate the investigating mind, then where is the mind that can investigate? Moreover, the wisdom that can illuminate is inherently empty, and the object of its attention is also still. To say it is still, yet it is not truly still, is because there is no one who can make it still. To say it illuminates, yet it is not truly illuminating, is because there is no object to be illuminated. When both the object and wisdom are still, the mind and thoughts are peaceful. Outwardly, do not seek branches, and inwardly, do not dwell in samadhi (meditative absorption). When both paths disappear, the original nature is serene and joyful. This is the essential path to returning to the source.' Venerable Shijing, because he saw the meaning of illusion in the teachings, wrote a verse (Buddhist poem) to ask the students: 'If it is said that all dharmas are like illusions, then creating all kinds of evil deeds should be without fault. Why is it that the karma created is not forgotten, and one must rely on the Buddha's compassion to receive and guide?' At that time, Venerable Xiaojing replied: 'An illusory person creates illusions, an illusory wheel surrounds illusions. Karma can attract illusions, what'
治不了。幻生諸幻。苦覺知如。幻幻無為。二靜上座並終於本山。
長慶棱禪師法嗣
泉州招慶院道匡禪師
潮州人也。棱和尚始居招慶。師乃入室參侍。遂作桶頭。常與眾僧語話。一日慶見乃曰。爾每日口嘮嘮底作么。師曰。一日不作。一日不食。慶曰。與么則磨弓錯箭去也。師曰。專待尉遲來。慶曰。尉遲來后如何。師曰。教伊筋骨遍地。眼睛突出。慶便出去洎慶被召。師繼踵住持。上堂。聲前薦得。孤負平生。句后投機。殊乖道體。為甚麼如此。大眾且道。從來合作么生。又曰。招慶與諸人一時道卻。還委落處么。時有僧出曰。大眾一時散去。還稱師意也無。師曰。好與二十拄杖。僧禮拜。師曰。雖有盲龜之意。且無曉月之程。曰。如何是曉月之程。師曰。此是盲龜之意。問如何是沙門行。師曰。非行不行。問如何是西來意。師曰。蚊子上鐵牛。問如何是在匣劍。師良久。僧罔措。師曰。也須感荷招慶始得。問如何是提宗一句。師曰。不得昧著招慶。其僧禮拜起。師又曰。不得昧著招慶。囑汝作么生是提宗一句。僧無對。問。文殊劍下不承當時如何。師曰。未是好手人。曰。如何是好手人。師曰。是汝話墮也。問如何是招慶家風。師曰。寧可清貧自樂。不作濁富多憂。問如何是南泉一線道。
【現代漢語翻譯】 現代漢語譯本： 治不了。幻生諸幻（虛幻的事物產生各種虛幻）。苦覺知如（痛苦的覺知就像）。幻幻無為（虛幻的虛幻是無為的）。二靜上座都最終在本山圓寂。
長慶棱禪師的法嗣
泉州招慶院道匡禪師
是潮州人。棱和尚最初住在招慶院。道匡禪師於是進入內室侍奉他。隨後負責管理寺院的雜物。經常和眾僧談話。一天，長慶棱禪師看見他，就說：『你每天嘮嘮叨叨地做什麼？』道匡禪師說：『一天不勞作，一天就不吃飯。』長慶棱禪師說：『這樣則是磨弓錯箭了。』道匡禪師說：『專門等待尉遲（唐朝名將）到來。』長慶棱禪師說：『尉遲到來后怎麼樣？』道匡禪師說：『教他筋骨遍地，眼睛突出。』長慶棱禪師於是出去了。後來長慶棱禪師被召走了，道匡禪師繼承了他的位置，主持招慶院。上堂說法時說：『在聲音之前領悟，辜負了平生。在語句之後投機，特別違背了道體。為什麼會這樣？各位，且說，從來應該怎麼做？』又說：『招慶院和各位一時說出來，還知道落腳處嗎？』當時有僧人出來說：『大眾一時散去，還合您的意嗎？』道匡禪師說：『好，打二十拄杖。』僧人禮拜。道匡禪師說：『雖有盲龜（比喻難得的機會）之意，且沒有曉月（比喻智慧）的程序。』僧人說：『如何是曉月的程序？』道匡禪師說：『這就是盲龜之意。』問：『如何是沙門（出家人）的修行？』道匡禪師說：『非行不行（不是行也不是不行）。』問：『如何是西來意（禪宗的宗旨）？』道匡禪師說：『蚊子上鐵牛（比喻不可能的事情）。』問：『如何是在匣劍？』道匡禪師沉默良久。僧人不知所措。道匡禪師說：『也須感謝招慶院才行。』問：『如何是提宗一句？』道匡禪師說：『不得昧著招慶院。』那僧人禮拜起身。道匡禪師又說：『不得昧著招慶院，囑咐你，怎麼是提宗一句？』僧人無言以對。問：『文殊（智慧的象徵）劍下不承當時如何？』道匡禪師說：『還不是好手。』僧人說：『如何是好手？』道匡禪師說：『是你說錯了話。』問：『如何是招慶院的家風？』道匡禪師說：『寧可清貧自樂，不作濁富多憂。』問：『如何是南泉（禪宗祖師）一線道？』
【English Translation】 English version: Incurable. Illusions beget illusions. Painful awareness is like (an illusion). Illusory illusions are non-action. Both Senior Monks Erjing ultimately passed away at this mountain.
Dharma heir of Zen Master Changqing Leng
Zen Master Daokuang of Zhaoqing Monastery in Quanzhou
He was a native of Chaozhou. Initially, Monk Leng resided at Zhaoqing Monastery. Thereupon, the Master entered the abbot's room to attend him, subsequently taking charge of menial tasks. He often conversed with the monks. One day, Leng saw him and said, 'What are you doing, chattering away every day?' The Master replied, 'If I don't work for a day, I don't eat for a day.' Leng said, 'In that case, you are sharpening a bow on the wrong stone and fitting the wrong arrow.' The Master said, 'I am specifically waiting for Yuchi (a famous general of the Tang Dynasty) to arrive.' Leng said, 'What will happen after Yuchi arrives?' The Master said, 'I will teach him to have his sinews scattered all over the ground and his eyes bulging out.' Leng then left. Later, Leng was summoned away, and the Master succeeded him as abbot. Ascending the Dharma hall, he said, 'To comprehend before the sound, one has failed one's entire life. To speculate after the phrase, one is especially contrary to the essence of the Way. Why is it so? Everyone, tell me, what should one have done from the beginning?' He also said, 'Zhaoqing Monastery and all of you speak out at once, do you still know where it lands?' At that time, a monk came forward and said, 'If the assembly disperses all at once, would that be in accordance with your intention?' The Master said, 'Good, give him twenty blows of the staff.' The monk bowed. The Master said, 'Although there is the intention of a blind turtle (referring to a rare opportunity), there is no progress of the dawn moon (referring to wisdom).' The monk said, 'What is the progress of the dawn moon?' The Master said, 'This is the intention of the blind turtle.' Asked, 'What is the practice of a Shramana (Buddhist monk)?' The Master said, 'Neither practice nor non-practice.' Asked, 'What is the meaning of Bodhidharma's coming from the West (the essence of Zen)?' The Master said, 'A mosquito on an iron ox (referring to an impossible task).' Asked, 'What is a sword in its scabbard?' The Master remained silent for a long time. The monk was at a loss. The Master said, 'One must also be grateful to Zhaoqing Monastery.' Asked, 'What is the one phrase that raises the school?' The Master said, 'Do not be obscured by Zhaoqing Monastery.' That monk bowed and rose. The Master then said, 'Do not be obscured by Zhaoqing Monastery, I instruct you, what is the one phrase that raises the school?' The monk had no reply. Asked, 'If one does not accept at the time under Manjusri's (symbol of wisdom) sword, what then?' The Master said, 'You are not yet a good hand.' The monk said, 'What is a good hand?' The Master said, 'It is that you have spoken wrongly.' Asked, 'What is the family style of Zhaoqing Monastery?' The Master said, 'Rather be content with pure poverty than engage in turbid wealth with much worry.' Asked, 'What is the one path of Nanquan (a Zen master)?'
師曰。不辭向汝道。恐較中更較去。問如何是佛法大意。師曰。七顛八倒。問學人根思遲迴。乞師曲運慈悲。開一線道。師曰。這個是老婆心。曰悲華剖坼。以領尊慈。從上宗乘事如何。師曰。恁么須得汝親問始得。問僧。甚處去來。曰劈柴來。師曰。還有劈不破底也無。曰有。師曰。作么生是劈不破底。僧無語。師曰。汝若道不得問我。我與汝道。曰作么生是劈不破底。師曰。賺殺人。師拈缽囊問僧。你道直幾錢。僧無對。(歸宗柔代云。留與人增價)因地動。僧問。還有不動者也無。師曰有。曰如何是不動者。師曰。動從東來卻歸西去。問法雨普沾。還有不潤處否。師曰。有。曰如何是不潤處。師曰。水灑不著。問如何是招慶深深處。師曰。和汝沒卻。問如何是九重城裡人。師曰。還共汝知聞么。上堂次。大眾擁法座而立。師曰。這裡無物。諸人苦恁么相促相拶作么擬心早沒交涉。更上門上戶。千里萬里。今既上來。各著精彩。招慶一時拋與諸人好么。乃曰。還接得也無。眾無對。師曰勞而無功。便升座。復曰。汝諸人得恁么鈍。看他古人一兩個得恁么快。才見便負將去也。較些子。若有此個人。非但四事供養。便以琉璃為地。白銀為壁。亦未為貴。帝釋引前。梵王隨後。攪長河為酥酪。變大地作黃金。亦未為足
。直得如是猶更有一級在。還委得么珍重。
婺州報恩院寶資曉悟禪師
僧問。學人初心。請師示個入路。師遂側掌示之曰。還會么。曰不會。師曰。獨掌不浪鳴。問如何是報恩家風。師曰。也知阇黎入眾日淺。問古人拈槌豎拂意旨如何。師曰。報恩截舌有分。僧曰。為甚麼如此。師曰。屈著作么。問。如何是文殊劍。師曰不知。曰只如一劍下活得底人作么生。師曰。山僧只管二時齋粥。問如何是觸目菩提。師曰。背後是甚麼立地。曰學人不會。乞師再示。師提拄杖曰。汝不會。合吃多少拄杖。問如何是具大慚愧底人。師曰。開口取合不得。曰此人行履如何。師曰。逢茶即茶。逢飯即飯。問如何是金剛一隻箭。師曰。道甚麼。僧再問。師曰。過新羅國去也。問波騰鼎沸。起必全真未審古人意如何。師乃叱之。曰。恁么則非次也。師曰。你話墮也。又曰。我話亦墮。汝作么生。僧無對。問去卻賞罰如何是吹毛劍。師曰。延平屬劍州。曰恁么則喪身失命去也。師曰錢塘江里潮。
處州翠峰從欣禪師
上堂曰。更不展席也珍重。便歸方丈。卻問侍者。還會么。曰不會。師曰。將謂汝到百丈來。
襄州鷲嶺明遠禪師
初參長慶。慶問。汝名甚麼。師曰。明遠。慶曰。那邊事作么生。師曰
【現代漢語翻譯】 。直說到這個地步，還有更高的境界。你真的明白了嗎？好好保重。
婺州報恩院寶資曉悟禪師
有僧人問道：『學人剛剛入門，請禪師指示一條入道的路徑。』禪師於是側著手掌給他看，說：『會了嗎？』僧人說：『不會。』禪師說：『孤掌難鳴。』（意思是單靠我是不行的，要你自己去悟）問：『如何是報恩的家風？』禪師說：『也知道你剛入眾不久。（言下之意是家風要自己去體會）』問：『古人拈槌豎拂（拈槌：舉起木槌；豎拂：豎起拂塵。都是禪宗常用的教學方式）的意旨如何？』禪師說：『報恩這裡，截斷你的舌頭也是應該的。（意思是不要用言語來理解禪，要用心去體會）』僧人說：『為什麼這樣說？』禪師說：『屈就你來做什麼？（反問，表示不應該執著于言語）』問：『如何是文殊劍（文殊菩薩手中的智慧之劍，能斬斷一切煩惱）？』禪師說：『不知道。』僧人說：『如果一劍下去，救活了人，又該如何理解？』禪師說：『我這裡只管早晚的齋飯。』問：『如何是觸目菩提（意思是看到什麼都能領悟到菩提之心）？』禪師說：『你背後站著什麼？』僧人說：『學人不會，請禪師再次指示。』禪師提起拄杖說：『你不會，合該吃多少拄杖！』問：『如何是真正具有大慚愧心的人？』禪師說：『開口就錯了。』僧人說：『此人的行為如何？』禪師說：『逢茶喝茶，逢飯吃飯。（意思是隨緣自在，不執著）』問：『如何是金剛一隻箭（比喻直指人心的禪法）？』禪師說：『說什麼？』僧人再次問。禪師說：『已經過新羅國（古代朝鮮）去了。（意思是已經過去了，不要執著）』問：『波濤洶涌，鼎沸不止，起心動念都是真實的，不知道古人的意思如何？』禪師於是呵斥他，說：『這樣就錯了。』禪師說：『你的話落入邊見。』又說：『我的話也落入邊見。你怎麼辦？』僧人無言以對。問：『去掉賞罰，如何是吹毛劍（比喻鋒利無比的智慧）？』禪師說：『延平屬於劍州。（延平：地名，在今福建南平一帶；劍州：古代州名，因產劍而得名）』僧人說：『這樣豈不是要喪身失命？』禪師說：『錢塘江里有潮水。（意思是變化無常，難以捉摸）』
處州翠峰從欣禪師
上堂說法時說：『不再鋪開坐席了，好好保重。』說完就回到方丈。然後問侍者：『會了嗎？』侍者說：『不會。』禪師說：『還以為你到了百丈禪師那裡。（百丈禪師以嚴格的禪規而聞名）』
襄州鷲嶺明遠禪師
最初參訪長慶禪師。長慶問：『你叫什麼名字？』禪師說：『明遠。』長慶說：『那邊的事情怎麼樣？』禪師說：
【English Translation】 . Even at this point, there is still a higher level. Do you really understand? Take care.
Chan Master Baozi Xiaowu of Bao'en Monastery in Wuzhou
A monk asked, 'As a beginner, please show me a path to enter the Way.' The Master then showed him his palm sideways and said, 'Do you understand?' The monk said, 'I don't understand.' The Master said, 'A single palm doesn't make a loud sound.' (meaning relying on me alone is not enough, you need to realize it yourself) Asked, 'What is the family style of Bao'en?' The Master said, 'I also know that you have only recently joined the community.' (implying that the family style needs to be experienced by oneself) Asked, 'What is the meaning of the ancients picking up a mallet and raising a whisk (拈槌: picking up a mallet; 豎拂: raising a whisk. Both are common teaching methods in Chan Buddhism)?' The Master said, 'Here at Bao'en, it is right to cut off your tongue.' (meaning don't understand Chan through words, but experience it with your heart) The monk said, 'Why do you say that?' The Master said, 'What are you doing being accommodating?' (a rhetorical question, indicating that one should not be attached to words) Asked, 'What is the Manjusri sword (文殊劍, the sword of wisdom in the hands of Manjusri Bodhisattva, which can cut off all afflictions)?' The Master said, 'I don't know.' The monk said, 'If a sword is used to save people, how should it be understood?' The Master said, 'I only take care of the morning and evening meals here.' Asked, 'What is touching the eyes is Bodhi (觸目菩提, meaning that one can realize the Bodhi mind by seeing anything)?' The Master said, 'What is standing behind you?' The monk said, 'I don't understand, please show me again.' The Master raised his staff and said, 'You don't understand, you deserve to be beaten with this staff!' Asked, 'What is a person who truly has great shame?' The Master said, 'Opening your mouth is already wrong.' The monk said, 'How does this person behave?' The Master said, 'Tea when there is tea, rice when there is rice.' (meaning be natural and at ease, without attachment) Asked, 'What is the Vajra one arrow (金剛一隻箭, a metaphor for the Chan method that directly points to the human mind)?' The Master said, 'What are you saying?' The monk asked again. The Master said, 'It has already passed to Silla (新羅國, ancient Korea).' (meaning it has passed, don't be attached) Asked, 'The waves are surging, the cauldron is boiling, and every thought is real, I don't know what the ancients meant?' The Master then scolded him and said, 'That is wrong.' The Master said, 'Your words have fallen into bias.' And said, 'My words have also fallen into bias. What do you do?' The monk was speechless. Asked, 'Removing rewards and punishments, what is the hair-splitting sword (吹毛劍, a metaphor for incomparably sharp wisdom)?' The Master said, 'Yanping belongs to Jianzhou (延平: place name, now Nanping, Fujian; 劍州: ancient state name, named for its production of swords).' The monk said, 'Wouldn't that mean losing one's life?' The Master said, 'There is a tide in the Qiantang River (錢塘江, meaning it is constantly changing and difficult to grasp).'
Chan Master Congxin of Cuifeng in Chuzhou
When ascending the hall to give a Dharma talk, he said, 'I will no longer spread out the seats, take care.' After speaking, he returned to his abbot's room. Then he asked the attendant, 'Do you understand?' The attendant said, 'I don't understand.' The Master said, 'I thought you had arrived at Baizhang's place (百丈禪師, Chan Master Baizhang is known for his strict Chan rules).'
Chan Master Mingyuan of Jiuling in Xiangzhou
Initially visited Chan Master Changqing. Changqing asked, 'What is your name?' The Master said, 'Mingyuan.' Changqing said, 'How are things over there?' The Master said,
。明遠退兩步。慶曰汝無端退兩步作么。師無語。慶曰。若不退步。爭知明遠。師乃諭旨。住後向火次。僧問。無一法目前應用無虧時如何。師以手卓火。其僧於此有省。
杭州龍華寺彥球實相得一禪師
開堂日謂眾曰。今日既升法座。又爭解諱得。只如不諱底事。此眾還有人與作證明么。若有即出來。相共作個榜樣。僧問。此座。為從天降下。為從地涌出。師曰。是甚麼。曰此座高廣如何升得。師曰。今日幾被汝安頓著。問靈山一會迦葉親聞。今日一會何人得聞。師曰。同我者擊其大節。曰灼然俊哉。師曰。去搬水漿茶堂里用去。師復曰。從前佛法。付囑國王大臣。及有力檀越。今日郡尊及諸官僚。特垂相請。不勝荷愧。山僧更有末後一句子。賤賣與諸人。師乃起身立曰。還有人買么。若有人買即出來。若無人買即賤貨自收去也。久立珍重。僧問。如何是學人自己。師曰。雪上更加霜。
杭州保安連禪師
僧問。如何是保安家風。師曰。問有甚麼難。問如何是吹毛劍。師曰。豫章鐵柱堅。曰學人不會。師曰。漳江親到來。問如何是沙門行。師曰。師僧頭上戴冠子。問如何是西來意。師曰。死虎足人看。問一問一答。彼此興來。如何是保安不驚人之句。師曰汝到別處作么生舉。
福州
【現代漢語翻譯】 現代漢語譯本 明遠後退了兩步。慶問道：『你無緣無故後退兩步做什麼？』 禪師沒有說話。慶說：『如果不後退，怎麼能認識明遠呢？』 禪師於是開示旨意。之後在向火時，有僧人問：『沒有一法目前，應用無虧的時候，怎麼樣？』 禪師用手敲擊火。那個僧人因此有所領悟。
杭州龍華寺的彥球實相禪師
開堂那天對眾人說：『今天既然升座說法，又怎麼能避諱呢？就像這不避諱的事情，這裡有人能為我作證嗎？如果有人，就出來，一起做個榜樣。』 有僧人問：『這座，是從天上降下來的，還是從地裡涌出來的？』 禪師說：『這是什麼？』 僧人說：『這座高大寬廣，怎麼才能上去呢？』 禪師說：『今天幾乎被你安頓住了。』 問：『靈山法會上，迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）親自聽聞，今天這次法會，誰能聽聞？』 禪師說：『與我志同道合的人，敲擊他的大關節。』 僧人說：『真是俊才啊！』 禪師說：『去搬水漿，茶堂里用去。』 禪師又說：『從前的佛法，付囑給國王大臣，以及有力的施主。今天郡尊以及各位官員，特意前來邀請，實在感到榮幸和慚愧。山僧我還有最後一句，便宜賣給各位。』 禪師於是起身站立說：『還有人買嗎？如果有人買就出來，如果沒有人買，我就自己收回去了。』 久立，珍重。有僧人問：『如何是學人自己？』 禪師說：『雪上更加霜。』
杭州保安連禪師
有僧人問：『如何是保安的家風？』 禪師說：『問有什麼難的？』 問：『如何是吹毛劍？』 禪師說：『豫章的鐵柱堅固。』 僧人說：『學人不會。』 禪師說：『親自到漳江來。』 問：『如何是沙門（Śrāmaṇa，指出家修道者）行？』 禪師說：『師僧頭上戴冠子。』 問：『如何是西來意（Bodhidharma，菩提達摩，禪宗初祖，從西方來到中國所傳的禪法）？』 禪師說：『死虎足人看。』 問：『一問一答，彼此興致高昂，如何是保安不驚人之句？』 禪師說：『你到別處怎麼舉？』
福州
【English Translation】 English version Mingyuan retreated two steps. Qing said, 'Why did you retreat two steps for no reason?' The master was silent. Qing said, 'If you don't retreat, how can you know Mingyuan?' The master then elucidated the meaning. Later, while tending the fire, a monk asked, 'When there is not a single dharma (law, teaching) present, how is it when application is without deficiency?' The master struck the fire with his hand. The monk had an awakening from this.
Zen Master Yanqiu Shixiang of Longhua Temple in Hangzhou
On the day of his inaugural address, he said to the assembly, 'Now that I have ascended the Dharma seat today, how can I avoid it? Just like this unavoidable matter, is there anyone here who can testify for me? If there is, come forward and let's set an example together.' A monk asked, 'Is this seat descended from heaven or sprung from the earth?' The master said, 'What is it?' The monk said, 'How can one ascend this tall and wide seat?' The master said, 'Today I was almost settled by you.' Asked, 'At the assembly on Vulture Peak (Gṛdhrakūṭa, the mountain where Buddha often preached), Kāśyapa (Kāśyapa, one of the ten major disciples of the Buddha, known for his ascetic practices) personally heard it; who can hear it at today's assembly?' The master said, 'Those who agree with me, strike their major joints.' The monk said, 'Truly a talent!' The master said, 'Go and fetch water and tea for use in the tea hall.' The master further said, 'In the past, the Buddha's Dharma was entrusted to kings, ministers, and powerful benefactors. Today, the prefect and officials have specially requested it, and I am overwhelmed with honor and shame. This mountain monk has one last sentence to sell cheaply to everyone.' The master then stood up and said, 'Is there anyone who wants to buy it? If anyone wants to buy it, come forward. If no one wants to buy it, I will take it back myself.' Standing for a long time, take care. A monk asked, 'What is the student's own self?' The master said, 'Adding frost on top of snow.'
Zen Master Lian of Bao'an in Hangzhou
A monk asked, 'What is the family style of Bao'an?' The master said, 'What's difficult about asking?' Asked, 'What is the hair-splitting sword?' The master said, 'The iron pillar of Yuzhang is firm.' The monk said, 'This student doesn't understand.' The master said, 'Come to the Zhang River yourself.' Asked, 'What is the practice of a Śrāmaṇa (Śrāmaṇa, a wandering ascetic)?' The master said, 'Monks wear hats on their heads.' Asked, 'What is the meaning of the Western Coming (Bodhidharma, the first patriarch of Zen Buddhism in China, who came from the West)?' The master said, 'Dead tigers are looked at by people.' Asked, 'One question, one answer, both are in high spirits. What is Bao'an's non-startling phrase?' The master said, 'How do you raise it elsewhere?'
Fuzhou
報慈院光云慧覺禪師
上堂。瘥病之藥。不假驢駝。若據如今。各自歸堂去。珍重。問僧。近離甚處。曰臥龍。師曰。在彼多少時。曰。經冬過夏。師曰。龍門無宿客。為甚在彼許多時。曰。師子窟中無異獸。師曰。汝試作師子吼看。曰。若作師子吼。即無和尚。師曰。念汝新到放汝三十棒。問承聞超覺有鎖口訣。如何示人。師曰。賴我拄杖不在手。曰恁么則。深領尊慈也。師曰。待我肯汝即得。閩王問。報慈與神泉相去近遠。師曰。若說近遠。不如親到。師卻問大王。日應千差是甚麼心。王曰。甚麼處得心來。師曰。豈有無心者。王曰。那邊事作么生。師曰。請向那邊問。王曰。大師謾別人即得。問大眾臻湊。請師舉揚。師曰。更有幾人未聞。曰恁么則不假上來也。師曰。不上來且從。汝向甚麼處會。曰若有處所即孤負和尚去也。師曰。只恐不辨精粗。問夫說法者。當如法說。此意如何。師曰。有甚麼疑訛。問。古人面壁意旨如何。師便打。問不假言詮。請師徑直。師曰。何必更待商量。
廬山開先寺紹宗圓智禪師
姑蘇人也。江南李主巡幸洪井。入山瞻謁。請上堂。令僧問。如何是開先境。師曰。最好是一條。界破青山色。曰。如何是境中人。師曰。拾枯柴煮布水。國主益加欽重。后終於本山
【現代漢語翻譯】 現代漢語譯本 報慈院光云慧覺禪師
上堂。治療疾病的藥物，不需要驢子或駱駝來運送。如果按照現在的情況來看，各自回禪堂去吧。珍重。問僧人：『你最近從哪裡來？』僧人回答：『臥龍。』禪師說：『你在那裡待了多久？』僧人回答：『經過了冬天和夏天。』禪師說：『龍門沒有留宿的客人，為什麼你在那裡待了這麼久？』僧人回答：『獅子洞中沒有其他的野獸。』禪師說：『你試著作一聲獅子吼給我聽聽。』僧人回答：『如果我作獅子吼，就沒有和尚了。』禪師說：『念在你新來的，放你三十棒。』問：『聽說超覺禪師有鎖口的訣竅，如何向人展示？』禪師說：『幸好我的拄杖不在手上。』僧人說：『這樣說來，我深深領會了您的慈悲。』禪師說：『等我認可你才行。』閩王問：『報慈院和神泉寺相距遠近如何？』禪師說：『如果說遠近，不如親自去看看。』禪師反問大王：『太陽每天照耀萬物，這是什麼心？』閩王說：『從哪裡得到心呢？』禪師說：『難道有無心的人嗎？』閩王說：『那邊的事情怎麼樣？』禪師說：『請向那邊去問。』閩王說：『大師欺騙別人還可以。』問：『大眾聚集，請禪師開示。』禪師說：『還有幾個人沒有聽到？』僧人說：『這樣說來，就不需要上來了。』禪師說：『不上來也可以，你從什麼地方領會？』僧人說：『如果有個處所，就辜負和尚了。』禪師說：『只怕你分辨不清精細和粗糙。』問：『說法的人，應當如法說，這是什麼意思？』禪師說：『有什麼可懷疑的？』問：『古人面壁的意旨是什麼？』禪師便打了他。問：『不需要言語解釋，請禪師直接開示。』禪師說：『何必還要商量？』
廬山開先寺紹宗圓智禪師
是姑蘇人。江南李後主巡視洪井，入山瞻仰拜謁，請禪師上堂說法，讓僧人提問：『什麼是開先寺的境界？』禪師說：『最好的是一條界線，將青山的顏色都劃破了。』僧人說：『什麼是境界中的人？』禪師說：『撿拾枯柴，煮布水。』李後主更加欽佩尊重他。後來圓寂在本山。
【English Translation】 English version Chan Master Guangyun Huijue of Bao Ci Monastery
The Master ascended the Dharma hall and said: 'Medicine for curing illness does not require donkeys or camels. As it is now, each of you should return to your hall. Take care.' A monk asked: 'Where have you come from recently?' The monk replied: 'Wo Long (Crouching Dragon).' The Master said: 'How long were you there?' The monk replied: 'I spent winter and summer.' The Master said: 'Longmen (Dragon Gate) has no overnight guests, why were you there for so long?' The monk replied: 'In the lion's cave, there are no other beasts.' The Master said: 'Try to roar like a lion and let me hear it.' The monk replied: 'If I roar like a lion, there will be no abbot.' The Master said: 'Considering you are newly arrived, I will spare you thirty blows.' Someone asked: 'I have heard that Chan Master Chaojue has a secret to lock the mouth. How does he show it to others?' The Master said: 'Fortunately, my staff is not in my hand.' The person said: 'In that case, I deeply understand your compassion.' The Master said: 'You will only get it when I acknowledge you.' The King of Min asked: 'How far apart are Bao Ci Monastery and Shen Quan Temple?' The Master said: 'Instead of talking about distance, it is better to go there yourself.' The Master then asked the King: 'What is the mind that responds to the myriad differences of the sun?' The King said: 'Where does the mind come from?' The Master said: 'Is there anyone without a mind?' The King said: 'How are things on that side?' The Master said: 'Please ask on that side.' The King said: 'Master, you can deceive others.' Someone asked: 'The assembly has gathered, please Master give a Dharma talk.' The Master said: 'Are there still a few people who have not heard?' The person said: 'In that case, there is no need to come up here.' The Master said: 'It's okay not to come up, where do you understand from?' The person said: 'If there is a place, I would be letting the Master down.' The Master said: 'I am just afraid that you cannot distinguish between the refined and the coarse.' Someone asked: 'The one who speaks the Dharma should speak according to the Dharma, what does this mean?' The Master said: 'What is there to doubt?' Someone asked: 'What is the meaning of the ancients facing the wall?' The Master then struck him. Someone asked: 'Without relying on verbal explanations, please Master give a direct instruction.' The Master said: 'Why is there a need to discuss further?'
Chan Master Shaozong Yuanzhi of Kaixian Temple on Mount Lu
He was a native of Gusu. Li Houzhu (Last Ruler of Southern Tang) of Jiangnan inspected Hongjing, entered the mountain to pay homage, and requested the Master to ascend the Dharma hall to give a Dharma talk, instructing a monk to ask: 'What is the realm of Kaixian Temple?' The Master said: 'The best thing is a line that breaks the color of the green mountains.' The monk said: 'What is the person in the realm?' The Master said: 'Gathering dry firewood and boiling cloth water.' The ruler increasingly admired and respected him. Later, he passed away on this mountain.
。靈塔存焉。
杭州傾心寺法瑫宗一禪師
上堂。良久曰。大眾不待一句語。便歸堂去。還有紹繼宗風分也無。還有人酬得此問么。若有人酬得。這裡與諸人為怪笑。若酬不得。諸人與這裡為怪笑。珍重。僧問。如何樸實免見虛頭。師曰。汝問若當衆人盡鑒。曰有恁么來。皆不丈夫。祇如不恁么來。還有紹繼宗風分也無。師曰。出兩頭致一問來。曰甚麼人辨得。師曰。波斯養兒。問佛法去處乞師全示。師曰。汝但全致一問來。曰為甚麼卻拈此問去。師曰。汝適來問甚麼。曰若不遇于師幾成走作。師曰。賊去後關門。問別傳一句如何分付。師曰。可惜許。曰恁么則別酬亦不當去也。師曰。也是閑辭。問如何是不朝天子。不羨王侯底人。師曰。每日三條線。長年一衲衣。曰未審此人還紹宗風也無。師曰。鵲來頭上語。云向眼前飛。問承古有言。不斷煩惱。此意如何。師曰又是發人業。曰如何得不發業。師曰。你話墮也。問請去賞罰。如何是吹毛劍。師曰。如法禮三拜。師后住龍冊寺歸寂。
福州水陸院洪儼禪師
上堂。大眾集定。師下座。捧香爐巡行大眾前曰。供養十方諸佛。便歸方丈。僧問。離卻百非兼四句。請師盡力與提綱。師曰。落在甚麼處。曰恁么則人天有賴去也。師曰。莫將惡水潑人
【現代漢語翻譯】 現代漢語譯本：靈塔依然存在。
杭州傾心寺的法瑫宗一禪師
上堂說法。沉默良久后說：『各位不等待我說一句話，就回禪堂去了。還有人能繼承宗風嗎？』『有人能回答這個問題嗎？如果有人能回答，我就和大家一起覺得奇怪好笑。如果沒人能回答，大家就覺得我奇怪好笑。』珍重。有僧人問：『如何才能樸實無華，避免虛偽的表面功夫？』禪師說：『你問得恰當，大家自然會明白。』僧人說：『像這樣而來，都不算是大丈夫。如果不這樣而來，還有繼承宗風的份嗎？』禪師說：『你從兩頭提出一個問題。』僧人說：『什麼人能辨別？』禪師說：『波斯人養兒子。』僧人問：『佛法的去處，請老師完全開示。』禪師說：『你只要完整地提出一個問題來。』僧人說：『為什麼反而把這個問題拿開了？』禪師說：『你剛才問什麼？』僧人說：『如果不是遇到老師，幾乎就成了白跑一趟。』禪師說：『賊走了才關門。』僧人問：『別傳的一句如何分付？』禪師說：『可惜啊。』僧人說：『這樣說來，另外回答也不恰當了。』禪師說：『也是多餘的話。』僧人問：『如何是不朝拜天子，不羨慕王侯的人？』禪師說：『每日三條線（指縫補衣服），長年一件衲衣。』僧人說：『不知道這個人還能繼承宗風嗎？』禪師說：『喜鵲在頭上說話，雲彩在眼前飛過。』僧人問：『古人有話說，不斷煩惱，這是什麼意思？』禪師說：『你又在引發人的業障。』僧人說：『如何才能不引發業障？』禪師說：『你的話已經落入窠臼了。』僧人問：『請問賞罰，什麼是吹毛劍？』禪師說：『如法地禮拜三拜。』禪師後來住在龍冊寺圓寂。
福州水陸院的洪儼禪師
上堂說法。大眾聚集完畢，禪師走下座位，捧著香爐在大眾面前巡行，說：『供養十方諸佛。』然後回到方丈。有僧人問：『離開百非和四句，請老師盡力提綱挈領。』禪師說：『落在什麼地方了？』僧人說：『這樣說來，人天都有依靠了。』禪師說：『不要把髒水潑向別人。』
【English Translation】 English version: The spiritual pagoda still exists.
Chan Master Fa Tao Tsung Yi of Qingxin Temple in Hangzhou
Ascended the hall for a Dharma talk. After a long silence, he said, 'Everyone left for the hall without waiting for a single word from me. Is there anyone who can inherit the lineage? Is there anyone who can answer this question? If someone can answer, I will find it strange and laugh together with everyone. If no one can answer, everyone will find me strange and laugh.' Treasure this. A monk asked, 'How can one be simple and genuine, avoiding superficiality?' The Master said, 'If your question is appropriate, everyone will understand.' The monk said, 'Coming like this, one is not a true man. If not coming like this, is there still a share in inheriting the lineage?' The Master said, 'You raise a question from both ends.' The monk said, 'Who can discern it?' The Master said, 'A Persian raising a child.' The monk asked, 'Where does the Buddha-dharma go? Please, Master, fully reveal it.' The Master said, 'You just need to fully present a question.' The monk said, 'Why do you put this question aside?' The Master said, 'What did you ask just now?' The monk said, 'If I hadn't met the Master, I would have almost made a wasted trip.' The Master said, 'Closing the door after the thief has left.' The monk asked, 'How is the specially transmitted phrase bestowed?' The Master said, 'What a pity.' The monk said, 'In that case, a separate answer would also be inappropriate.' The Master said, 'Those are also idle words.' The monk asked, 'What is a person who does not pay homage to the emperor and does not envy princes and nobles?' The Master said, 'Three lines every day (referring to mending clothes), a single patched robe year after year.' The monk said, 'I don't know if this person can still inherit the lineage?' The Master said, 'Magpies speak on the head, clouds fly before the eyes.' The monk asked, 'The ancients said, 'Not severing afflictions.' What does this mean?' The Master said, 'You are again stirring up people's karma.' The monk said, 'How can one avoid stirring up karma?' The Master said, 'Your words have fallen into a trap.' The monk asked, 'Please, regarding rewards and punishments, what is the hair-splitting sword?' The Master said, 'Properly prostrate three times.' Later, the Master resided at Longce Temple and passed away.
Chan Master Hong Yan of Shuilu (Water and Land) Temple in Fuzhou
Ascended the hall for a Dharma talk. After the assembly had gathered, the Master descended from the seat, held the incense burner, and walked in front of the assembly, saying, 'Offering to all Buddhas of the ten directions.' Then he returned to his abbot's room. A monk asked, 'Leaving aside the hundred negations and the four phrases, please, Master, make every effort to provide the key points.' The Master said, 'Where does it fall?' The monk said, 'In that case, humans and devas have something to rely on.' The Master said, 'Don't throw dirty water on others.'
好。
杭州靈隱山廣嚴院咸澤禪師
初參保福。福問。汝名甚麼。師曰。咸澤。福曰。忽遇枯涸者如何。師曰。誰是枯涸者。福曰。我是。師曰。和尚莫謾人好。福曰。卻是汝謾我。師后承長慶印記。住廣嚴道場。(今法安院)僧問。如何是覿面相呈事。師下禪床曰。伏惟尊體起居萬福。問不與萬法為侶者。是甚麼人。師曰。城中青史樓。云外高峰塔。問如何是佛法大意。師曰。幽澗泉清。高峰月白。問如何是廣嚴家風。師曰。一塢白雲三間茆屋。曰畢竟如何。師曰。既無維那。兼少典座。問如何是廣嚴家風。師曰。師子石前靈水響。雞籠山上白猿啼。
福州報慈院慧朗禪師
上堂。從上諸聖。為一大事因緣故出現於世。遞相告報。是汝諸人。還會么。若不會大不容易。僧問。如何是一大事。師曰。莫錯相告報么。曰恁么則學人不疑也。師曰。爭奈一翳在目。問三世諸佛儘是傳語人。未審傳甚麼人語。師曰聽。曰未審是甚麼語。師曰。你不是鐘期。問如何是學人眼。師曰不可更撒沙。
福州長慶常慧禪師
僧問。王侯請命。法嗣怡山鎖口之言。請師不謬。師曰得。曰恁么則深領尊慈。師曰。莫鈍置人好。問不犯宗風。不傷物義。請師滿口道。師曰。今日豈不是開堂。問𦦨續雪峰
。印傳超覺。不違於物不負於人。不在當頭即今何道。師曰。違負即道。曰恁么則善副來言。淺深已辨。師曰。也須識好惡。
福州石佛院靜禪師
上堂。若道素面相呈。猶添脂粉。縱離添過。猶有負𠍴。諸人且作么生體悉。僧問。學人慾見和尚本來面目。師曰。洞上有言親體取。曰恁么則不得見去也。師曰。灼然。客路如天遠。侯門似海深。
福州枕峰觀音院清換禪師
上堂。諸禪德。若要論禪說道。舉唱宗風。祇如當人分上。以一毛端上。有無量諸佛。轉大法輪。於一塵中。現寶王剎。佛說眾生。說山河大地。一時說。未嘗間斷。如毗沙門王。始終不求外寶。既各有如是家風。阿誰欠少。不可更就別人處分也。僧問。如何是法界性。師曰。汝身中有萬象。曰如何體得。師曰。虛谷尋聲更求本末。
福州東禪契訥禪師
上堂。未曾暫失。全體現前。恁么道亦是分外。既恁么道不得。向兄弟前合作么生道。莫是無道處不受道么。莫錯會好。僧問。如何是現前三昧。師曰。何必更待道。問己事未明。乞師指示。師曰。何不禮謝。問如何是東禪家風。師曰。一人傳虛萬人傳實。
福州長慶院弘辯妙果禪師
上堂。于座前側立曰。大眾各歸堂得也未。還會得么。若也未會
【現代漢語翻譯】 現代漢語譯本： 印傳超覺（印：印可，傳：傳承，超覺：超越知覺）。不違背事物，不辜負他人。如果不在當下，又該如何是好？
師父說：『違背和辜負就是道。』
（僧人）說：『既然這樣，就能很好地輔助來者之言，深淺已經分辨清楚。』
師父說：『也需要識別好與壞。』 福州石佛院靜禪師
上堂開示：如果說本來面目呈現，仍然是塗脂抹粉。即使離開增添，仍然有虧欠。各位如何體會？
僧人問：『學人想見和尚的本來面目。』
師父說：『洞上有言語，親自去體會。』
（僧人）說：『既然這樣，就無法得見了。』
師父說：『確實如此。客路像天一樣遙遠，侯門像海一樣深邃。』 福州枕峰觀音院清換禪師
上堂開示：各位禪德，如果要談論禪，講述道理，舉揚宗風，就像當人自身，在一毛端上，有無量諸佛，轉大法輪。在一微塵中，顯現寶王剎（指莊嚴的佛國）。佛說眾生，說山河大地，一時都在說，未曾間斷。如同毗沙門王（四大天王之一，護持北方），始終不求外在的寶物。既然各有這樣的家風，誰還欠缺什麼？不可再向別人處尋求了。
僧人問：『如何是法界性（宇宙萬法的本性）？』
師父說：『你身中就有萬象。』
（僧人）問：『如何體會？』
師父說：『在空虛的山谷中尋找聲音，又去尋求根本和末梢。』 福州東禪契訥禪師
上堂開示：未曾片刻失去，全體都在眼前顯現。這樣說也是多餘的。既然這樣說不得，在各位兄弟面前該怎麼說呢？莫非是沒有道的地方不接受道嗎？不要誤會了。
僧人問：『如何是現前三昧（當下證悟的境界）？』
師父說：『何必還要等待說出來。』
（僧人）問：『自己事情未明白，乞求師父指示。』
師父說：『為何不禮拜感謝？』
（僧人）問：『如何是東禪家風？』
師父說：『一人傳虛，萬人傳實。』 福州長慶院弘辯妙果禪師
上堂開示：在座位前側身站立說：『大眾各自回禪堂了嗎？』
（師父問）『會了嗎？』
如果還沒會……
【English Translation】 English version: Imprint transmission transcends perception (Imprint: endorsement, Transmission: inheritance, Transcend perception: beyond perception). It does not violate things, nor does it fail people. If it is not in the present moment, then what is the way?
The master said, 'Violation and failure are the way.'
(The monk) said, 'In that case, it can well assist the words of the one who comes, and the depth has been distinguished.'
The master said, 'It is also necessary to recognize good and evil.' Zen Master Jing of Shifo Temple in Fuzhou
Ascending the hall: If it is said that the plain face is presented, it is still adding powder. Even if leaving the addition, there is still a deficit. How do you all understand?
The monk asked, 'The student wants to see the original face of the abbot.'
The master said, 'There are words on the cave, personally experience it.'
(The monk) said, 'In that case, it cannot be seen.'
The master said, 'Indeed. The road for visitors is as far as the sky, and the gate of the noble is as deep as the sea.' Zen Master Qinghuan of Guanyin Temple on Pillow Peak in Fuzhou
Ascending the hall: All you Zen practitioners, if you want to discuss Zen, talk about the principles, and promote the sect's style, it is just like the person himself, on the tip of a hair, there are countless Buddhas turning the great Dharma wheel. In a single dust, the Treasure King's Land (referring to the solemn Buddha land) appears. The Buddha speaks of sentient beings, speaks of mountains, rivers, and the earth, all at once, without interruption. Like Vaishravana (one of the Four Heavenly Kings, protector of the North), he never seeks external treasures. Since each has such a family style, who is lacking? It is not possible to seek from others.
The monk asked, 'What is the nature of the Dharmadhatu (the nature of all phenomena in the universe)?'
The master said, 'There are myriad phenomena in your body.'
(The monk) asked, 'How to realize it?'
The master said, 'Seeking sound in an empty valley, and then seeking the root and the end.' Zen Master Qine of Dongchan in Fuzhou
Ascending the hall: Never lost for a moment, the whole is present before you. Saying it like this is also superfluous. Since it cannot be said like this, what should be said in front of you brothers? Could it be that the place without the Way does not accept the Way? Don't misunderstand.
The monk asked, 'What is the present Samadhi (the state of immediate enlightenment)?'
The master said, 'Why wait to say it?'
(The monk) asked, 'My own affairs are not clear, I beg the master to instruct me.'
The master said, 'Why not bow and thank me?'
(The monk) asked, 'What is the family style of Dongchan?'
The master said, 'One person transmits falsehood, ten thousand people transmit truth.' Zen Master Hongbian Miaoguo of Changqing Temple in Fuzhou
Ascending the hall: Standing sideways in front of the seat, he said, 'Have you all returned to the meditation hall?'
(The master asked) 'Have you understood?'
If you haven't understood yet...
。山僧謾諸人去也。遂升座。僧問。海眾云臻。請師開方便門。示真實相。師曰。這個是方便門。曰恁么則大眾側聆去也。師曰。空側聆作么。
福州東禪院可隆了空禪師
僧問。如何是道。師曰。正是道。曰。如何是道中人。師曰。分明向汝道。上堂。大好省要。自不仙陀。若是聽響之流。不如歸堂向火。珍重。問如何是普賢第一句。師曰。落第二句也。
福州仙宗院守玭禪師
久不上堂。大眾入方丈參。師曰。今夜與大眾同請假。未審還給假也無。若未聞給假。即先言者負。珍重。僧問十二時中常在底人。還消得人天供養也無。師曰。消不得。曰為甚麼消不得。師曰。為汝常在。曰。祇如常不在底人。還消得也無。師曰。驢年。問請師答無賓主話。師曰。向無賓主處問將來。
撫州永安院懷烈凈悟禪師
上堂。顧視左右曰。患謇作么。便歸方丈。上堂良久曰。幸自可憐生。又被污卻也。上堂。大眾正是著力處。切莫容易。僧問。怡山親聞一句。請師為學人道。師曰。向後莫錯舉似人。
福州閩山令含禪師
上堂。還恩恩滿賽願愿圓。便歸方丈。僧問。既到妙峰頂。誰人為伴侶。師曰到。曰甚麼人為伴侶。師曰。喫茶去。問明明不會。乞師指示。師曰。指示且置
【現代漢語翻譯】 現代漢語譯本：山僧欺騙諸位就此離去了。於是升座。僧人問道：『海眾雲集，請禪師開啟方便之門，揭示真實之相。』禪師說：『這個就是方便之門。』僧人說：『既然如此，那麼大眾就側耳傾聽了。』禪師說：『空自側耳傾聽做什麼？』
福州東禪院可隆了空禪師
僧人問道：『如何是道？』禪師說：『這正是道。』僧人說：『如何是道中人？』禪師說：『分明地告訴你。』上堂說法時說：『最好省事扼要，不要自作聰明。如果是聽熱鬧的人，不如回禪堂燒火去。珍重。』有人問：『如何是普賢（Samantabhadra）第一句？』禪師說：『落入第二句了。』
福州仙宗院守玭禪師
很久沒有上堂說法了，大眾到方丈室參拜。禪師說：『今晚與大眾一同請假，不知是否批準？如果沒聽說批準，先說話的人就輸了。珍重。』僧人問道：『十二時辰中常在的人，還能承受人天供養嗎？』禪師說：『承受不了。』僧人說：『為什麼承受不了？』禪師說：『因為你常在。』僧人說：『如果是不常在的人，還能承受嗎？』禪師說：『驢年去吧。』有人問：『請禪師回答無賓主的話。』禪師說：『向無賓主之處問將來。』
撫州永安院懷烈凈悟禪師
上堂說法時，環顧左右說：『患口吃嗎？』便回方丈室。上堂良久說：『幸好還算可憐，又被玷污了。』上堂說法時說：『大眾這正是著力之處，千萬不要輕易放過。』僧人問道：『怡山（Yishan）親自聽聞一句，請禪師為學人說。』禪師說：『以後不要錯誤地告訴別人。』
福州閩山令含禪師
上堂說法時說：『還恩恩滿，賽願愿圓。』便回方丈室。僧人問道：『既然到了妙峰頂（Miaofeng Peak），誰人為伴侶？』禪師說：『到了。』僧人說：『什麼人為伴侶？』禪師說：『喫茶去。』有人問：『明明不會，乞求禪師指示。』禪師說：『指示暫且放下。』
【English Translation】 English version: The mountain monk deceives you all and departs. Then he ascends the seat. A monk asks, 'The assembly of the sea has gathered; please, Master, open the gate of expedient means and reveal the true aspect.' The Master says, 'This is the gate of expedient means.' The monk says, 'If so, then the assembly will listen attentively.' The Master says, 'What's the use of listening attentively in vain?'
Chan Master Liaokong of Dongchan Monastery in Fuzhou
A monk asks, 'What is the Dao (the Way)?' The Master says, 'This is precisely the Dao.' The monk says, 'What is a person of the Dao?' The Master says, 'I clearly tell you.' When ascending the hall to preach, he says, 'It's best to be concise and to the point; don't be self-clever. If you are the type who just listens for the noise, you might as well return to the hall and tend the fire. Treasure this.' Someone asks, 'What is the first phrase of Samantabhadra (Universal Worthy Bodhisattva)?' The Master says, 'It has fallen into the second phrase.'
Chan Master Shoubin of Xianzong Monastery in Fuzhou
It has been a long time since he ascended the hall to preach. The assembly enters the abbot's room to pay respects. The Master says, 'Tonight, I will ask for leave together with the assembly; I wonder if it will be granted? If you haven't heard it being granted, then whoever speaks first loses. Treasure this.' A monk asks, 'Can the person who is constantly present in the twelve periods of the day receive the offerings of humans and devas (gods)?' The Master says, 'Cannot receive.' The monk says, 'Why cannot receive?' The Master says, 'Because you are constantly present.' The monk says, 'If it is a person who is not constantly present, can they receive?' The Master says, 'In the year of the donkey.' Someone asks, 'Please, Master, answer the word of no host and guest.' The Master says, 'Ask about it in the place of no host and guest.'
Chan Master Huailie Jingwu of Yongan Monastery in Fuzhou
Ascending the hall to preach, he looks around and says, 'Are you suffering from stuttering?' Then he returns to the abbot's room. After a long time ascending the hall, he says, 'Fortunately, it is still pitiable, but it has been defiled again.' Ascending the hall to preach, he says, 'This is precisely where the assembly should exert effort; do not easily let it go.' A monk asks, 'I heard a phrase directly from Yishan (Mount Yi); please, Master, speak it for the student.' The Master says, 'In the future, do not mistakenly tell it to others.'
Chan Master Linghan of Minshan Mountain in Fuzhou
Ascending the hall to preach, he says, 'Repay kindness until kindness is fulfilled, fulfill vows until vows are completed.' Then he returns to the abbot's room. A monk asks, 'Since we have arrived at the summit of Miaofeng Peak (Wonderful Peak), who is our companion?' The Master says, 'Arrived.' The monk says, 'Who is our companion?' The Master says, 'Go drink tea.' Someone asks, 'I clearly do not understand; I beg the Master to instruct me.' The Master says, 'Instruction can be put aside for now.'
。作么生是你明明底事。曰學人不會。再乞師指。師曰。八棒十三。
新羅國龜山和尚
有人舉。裴相國啟建法會問僧。看甚麼經。曰無言童子經。公曰。有幾卷。曰兩卷。公曰既是無言。為甚麼卻有兩卷。僧無對。師代曰。若論無言。非唯兩卷。
吉州資國院道殷禪師
僧問。如何是祖師西來意。師曰。普通八年遭梁怪。直至如今不得雪。問千山萬山。如何是龍鬚山。師曰。千山萬山。曰如何是山中人。師曰對面千里。問不落有無請師道。師曰。汝作么生問。
福州祥光院澄靜禪師
僧問。如何是道。師曰。長安路上。曰向上事如何。師曰。谷聲萬籟起。松老五云披。問如何是和尚家風。師曰。門下平章事。宮闈較幾重。
杭州報慈院從瑰禪師
福州陳氏子。僧問。承古有言。今人看古教。未免心中鬧。欲免心中鬧。應須看古教。如何是古教。師曰。如是我聞。曰如何是心中鬧。師曰。那畔雀兒聲。
杭州龍華寺契盈廣辯周智禪師
僧問。如何是龍華境。師曰。翠竹搖風寒松鎖月。曰如何是境中人。師曰。切莫唐突。問。如何是三世諸佛道場。師曰。莫別瞻禮。曰。恁么則亙古亙今。師曰。是甚麼年中。
太傅王延彬居士
一日入招慶
【現代漢語翻譯】 現代漢語譯本： 僧問：『什麼是你明明瞭了的事情？』 師父說：『學人不會。』 再請求師父指點。師父說：『八棒十三。』
新羅國龜山和尚
有人舉例。裴相國啟建法會，問僧人：『看什麼經？』 僧人說：『《無言童子經》。』 相國說：『有幾卷？』 僧人說：『兩卷。』 相國說：『既然是無言，為什麼卻有兩卷？』 僧人無言以對。師父代替回答說：『若論無言，非唯兩卷。』
吉州資國院道殷禪師
僧人問：『如何是祖師西來意？』 師父說：『普通八年遭梁怪，直至如今不得雪。』 問：『千山萬山，如何是龍鬚山？』 師父說：『千山萬山。』 曰：『如何是山中人？』 師父說：『對面千里。』 問：『不落有無，請師父道。』 師父說：『你作么生問？』
福州祥光院澄靜禪師
僧人問：『如何是道？』 師父說：『長安路上。』 曰：『向上事如何？』 師父說：『谷聲萬籟起，松老五云披。』 問：『如何是和尚家風？』 師父說：『門下平章事，宮闈較幾重。』
杭州報慈院從瑰禪師
福州陳氏子。僧人問：『承古有言，今人看古教，未免心中鬧。欲免心中鬧，應須看古教。如何是古教？』 師父說：『如是我聞。』 曰：『如何是心中鬧？』 師父說：『那畔雀兒聲。』
杭州龍華寺契盈廣辯周智禪師
僧人問：『如何是龍華境？』 師父說：『翠竹搖風寒松鎖月。』 曰：『如何是境中人？』 師父說：『切莫唐突。』 問：『如何是三世諸佛道場？』 師父說：『莫別瞻禮。』 曰：『恁么則亙古亙今。』 師父說：『是甚麼年中。』
太傅王延彬居士
一日入招慶
【English Translation】 English version: A monk asked: 'What is your clear and evident matter?' The master said: 'This student does not understand.' He then begged the master for guidance. The master said: 'Eight blows, thirteen.'
The Venerable Guishan (Turtle Mountain) of Silla (ancient Korean kingdom)
Someone cited an example. Chancellor Pei initiated a Dharma assembly and asked a monk: 'What scripture are you reading?' The monk said: 'The Scripture of the Silent Boy.' The Chancellor said: 'How many volumes are there?' The monk said: 'Two volumes.' The Chancellor said: 'Since it is silent, why are there two volumes?' The monk was speechless. The master answered on his behalf, saying: 'If we speak of silence, it is not just two volumes.'
Chan Master Daoyin of Ziguo Monastery in Jizhou
A monk asked: 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The master said: 'In the eighth year of the Putong era (527 AD), a strange event occurred in the Liang dynasty, and it has not been cleared up to this day.' Asked: 'Among the thousands of mountains, which is Dragon Beard Mountain?' The master said: 'Thousands of mountains.' Said: 'What is the person in the mountain?' The master said: 'A thousand miles across.' Asked: 'Please speak of not falling into existence or non-existence.' The master said: 'How do you ask?'
Chan Master Chengjing of Xiangguang Monastery in Fuzhou
A monk asked: 'What is the Dao (the Way)?' The master said: 'On the road to Chang'an (ancient capital of China).' Said: 'What about the matter of upward progress?' The master said: 'The sound of the valley gives rise to myriad sounds; the old pine wears five-colored clouds.' Asked: 'What is the family style of the abbot?' The master said: 'Matters are judged at the gate; how many layers of the palace are compared?'
Chan Master Conggui of Bao'en Monastery in Hangzhou
A son of the Chen family from Fuzhou. A monk asked: 'It is said of old, when people today read the ancient teachings, they inevitably become agitated in their minds. If you want to avoid agitation in your mind, you should read the ancient teachings. What are the ancient teachings?' The master said: 'Thus have I heard.' Said: 'What is agitation in the mind?' The master said: 'The sound of the sparrows over there.'
Chan Master Qiying Guangbian Zhouzhi of Longhua Temple in Hangzhou
A monk asked: 'What is the realm of Longhua?' The master said: 'Green bamboos sway in the wind, and cold pines lock the moon.' Said: 'What is the person in the realm?' The master said: 'Do not be disrespectful.' Asked: 'What is the sacred site of the Buddhas of the three times (past, present, future)?' The master said: 'Do not make separate prostrations.' Said: 'In that case, it is constant throughout ancient and modern times.' The master said: 'What year is it?'
Layman Wang Yanbin, Grand Tutor
One day, he entered Zhaoqing
佛殿。指缽盂問殿主這個是甚麼缽。主曰。藥師缽。公曰。祇聞有降龍缽。主曰。待有龍即降。公曰。忽遇拏雲㸕浪來時作么生。主曰。他亦不顧。公曰。話墮也。(玄沙曰。盡你神力。走向甚麼處去。保福曰。歸依佛法僧。百丈恒作覆缽勢雲門曰他日生天莫孤負老僧)長慶謂太傅曰。雪峰豎拂子示僧。其僧便出去。若據此僧合喚轉痛與一頓。公曰。是甚麼心行。慶曰。洎合放過。公到招慶煎茶。朗上座與明招把銚。忽翻茶銚。公問。茶爐下是甚麼。朗曰。捧爐神。公曰。既是捧爐神。為甚麼翻卻茶。朗曰。事官千日。失在一朝。公拂袖便出。明招曰。朗上座吃卻招慶飯了。卻向外邊打野榸。朗曰。上座作么生。招曰。非人得其便。
保福展禪師法嗣
潭州延壽寺慧輪禪師
僧問。寶劍未出匣時如何。師曰。不在外。曰出匣后如何。師曰。不在內。問。如何是一色。師曰。青黃赤白。曰大好一色。師曰。將謂無人。也有一個半個。
漳州保福可儔禪師
僧問。如何是和尚家風。師曰。云在青天水在瓶。問如何是吹毛劍。師曰。瞥落也。曰還用也無。師曰。莫鬼語。
舒州海會院如新禪師
上堂。良久曰。禮繁即亂便下座。僧問。從上宗乘如何舉唱。師曰。轉見孤獨。曰親
【現代漢語翻譯】 現代漢語譯本 佛殿。一位僧人問殿主：『這是什麼缽？』殿主說：『藥師缽（Bhaisajya-bowl，能治病的缽）。』僧人說：『只聽說過降龍缽。』殿主說：『等有龍了就降。』僧人說：『如果忽然遇到興云作浪的時候怎麼辦？』殿主說：『它也不管。』僧人說：『話掉地了（意指殿主的話沒有抓住要點）。』（玄沙（Xuan Sha，禪師名）說：『用盡你的神力，往哪裡走去？』保福（Bao Fu，禪師名）說：『歸依佛法僧。』百丈（Bai Zhang，禪師名）經常做出覆缽的姿勢。雲門（Yun Men，禪師名）說：『他日生天，不要辜負老僧。』） 長慶（Chang Qing，禪師名）對太傅說：『雪峰（Xue Feng，禪師名）豎起拂塵給僧人看，那僧人就出去了。如果按照我的看法，應該叫他回來狠狠打一頓。』太傅說：『這是什麼心行？』長慶說：『幾乎就放過了。』禪師到招慶（Zhao Qing，地名）煎茶，朗上座（Lang Shangzuo，僧人尊稱）和明招（Ming Zhao，地名）拿著茶銚。忽然茶銚翻了。禪師問：『茶爐下面是什麼？』朗上座說：『捧爐神。』禪師說：『既然是捧爐神，為什麼翻了茶？』朗上座說：『事官千日，失在一朝。』禪師拂袖便出。明招說：『朗上座吃了招慶的飯，卻向外邊打野榸（意指忘恩負義）。』朗上座說：『上座怎麼樣？』明招說：『非人得其便（意指被不正當的人利用了）。』 保福展禪師法嗣 潭州延壽寺慧輪禪師 僧人問：『寶劍未出匣時如何？』禪師說：『不在外。』問：『出匣后如何？』禪師說：『不在內。』問：『如何是一色？』禪師說：『青黃赤白。』問：『大好一色。』禪師說：『還以為沒有人，也有一個半個（意指還是有人懂的）。』 漳州保福可儔禪師 僧人問：『如何是和尚家風？』禪師說：『云在青天水在瓶。』問：『如何是吹毛劍？』禪師說：『瞥落也。』問：『還用也無？』禪師說：『莫鬼語（不要胡說八道）。』 舒州海會院如新禪師 上堂。良久說：『禮繁即亂。』便下座。僧人問：『從上宗乘如何舉唱？』禪師說：『轉見孤獨。』說：『親。』
【English Translation】 English version In the Buddha hall, a monk asked the abbot: 'What is this bowl?' The abbot said: 'A Bhaisajya-bowl (medicine bowl).' The monk said: 'I have only heard of a dragon-subduing bowl.' The abbot said: 'It will subdue dragons when there are dragons.' The monk said: 'What if it suddenly encounters clouds and waves?' The abbot said: 'It wouldn't care.' The monk said: 'The words have fallen to the ground (meaning the abbot's words missed the point).' (Xuan Sha (Zen master's name) said: 'Exhaust your divine power, where are you going?' Bao Fu (Zen master's name) said: 'Take refuge in the Buddha, the Dharma, and the Sangha.' Bai Zhang (Zen master's name) often made an inverted bowl gesture. Yun Men (Zen master's name) said: 'Do not fail the old monk when you are reborn in heaven.') Chang Qing (Zen master's name) said to the Grand Tutor: 'Xue Feng (Zen master's name) raised his whisk to show the monks, and that monk left. If it were up to me, I would call him back and give him a good beating.' The Grand Tutor said: 'What kind of mind is that?' Chang Qing said: 'I almost let it go.' The Zen master went to Zhao Qing (place name) to brew tea. The senior monk Lang (Lang Shangzuo, honorific title for a monk) and Ming Zhao (place name) held the teapot. Suddenly, the teapot overturned. The Zen master asked: 'What is under the tea stove?' The senior monk Lang said: 'The stove-holding spirit.' The Zen master said: 'Since it is the stove-holding spirit, why did it overturn the tea?' The senior monk Lang said: 'Serving as an official for a thousand days, one can fail in a single morning.' The Zen master flicked his sleeve and left. Ming Zhao said: 'The senior monk Lang has eaten Zhao Qing's rice, but is striking wild stakes outside (meaning ungrateful).' The senior monk Lang said: 'What about you, senior monk?' Ming Zhao said: 'The non-person gets the advantage (meaning being taken advantage of by an improper person).' Dharma descendant of Zen Master Bao Fu Zhan Zen Master Hui Lun of Yanshou Temple in Tanzhou A monk asked: 'What is it like when the precious sword is not yet out of its sheath?' The Zen master said: 'Not outside.' Asked: 'What is it like after it is out of its sheath?' The Zen master said: 'Not inside.' Asked: 'What is one color?' The Zen master said: 'Blue, yellow, red, white.' Asked: 'A great one color.' The Zen master said: 'I thought there was no one, but there is one and a half (meaning there are still people who understand).' Zen Master Bao Fu Ke Chou of Zhangzhou A monk asked: 'What is the abbot's family style?' The Zen master said: 'Clouds in the blue sky, water in the bottle.' Asked: 'What is a hair-splitting sword?' The Zen master said: 'It falls in a flash.' Asked: 'Is it still useful?' The Zen master said: 'Don't speak ghostly words (don't talk nonsense).' Zen Master Ru Xin of Haihui Monastery in Shuzhou Entering the hall, after a long silence, he said: 'Too much ceremony leads to chaos.' Then he descended from the seat. A monk asked: 'How is the ancestral teaching proclaimed?' The Zen master said: 'It becomes even more solitary.' Said: 'Close.'
切處乞師一言。師曰。不得雪也聽他。問如何是迦葉頓領底事。師曰。汝若領得我即不吝。曰恁么則不煩于師去也。師曰。又須著棒爭得不煩。問。牛頭橫說豎說。猶未知向上關捩子。如何是向上關捩。師曰。賴遇娘生臂短。問如何是祖師意。師曰。要道何難。曰便請師道。師曰。將謂靈利。又不仙陀。
洪年漳江慧廉禪師
僧問。師登寶座。曲為今時。四眾攀瞻。請師接引。師曰。甚麼處屈汝。曰。恁么則垂慈方便路直下不孤人也。師曰。也須收取好。問如何是漳江境。師曰地藏皺眉。曰。如何是境中人。師曰。普賢斂袂。問如何是漳江水。師曰苦。問如何是漳江第一句。師曰。到別處不得錯舉。
福州報慈院文欽禪師
僧問。如何是諸佛境。師曰。雨來雲霧暗。晴干日月明。問。如何是妙覺明心。師曰。今冬好晚稻。出自秋雨成。問如何是妙用河沙。師曰。云生碧岫。雨降青天。問如何是平常心合道。師曰。喫茶吃飯隨時過。看水看山實暢情。
泉州萬安院清運資化禪師
僧問。諸佛出世震動乾坤。和尚出世。未審如何。師曰。向汝道甚麼。曰。恁么則不異諸聖去也。師曰。莫亂道。問如何是萬安家風。師曰。苔羹倉米飯。曰。忽遇上客來將何祇待。師曰。飯後三巡茶。問
【現代漢語翻譯】 現代漢語譯本： 學人請教禪師開示一句。[切處乞師一言] 禪師說：『即使下雪，也隨它去吧。』[不得雪也聽他] 學人問：『什麼是迦葉尊者頓悟的真諦？』[如何是迦葉頓領底事 (Mahākāśyapa, 摩訶迦葉，佛教禪宗初祖)] 禪師說：『你如果領悟了，我就不會吝惜。』[汝若領得我即不吝] 學人說：『這樣說來，就不必麻煩禪師了。』[恁么則不煩于師去也] 禪師說：『又必須挨棒，怎麼能說不麻煩呢？』[又須著棒爭得不煩] 學人問：『牛頭法融禪師無論怎麼說，還是不知道向上的關鍵。什麼是向上的關鍵？』[牛頭橫說豎說。猶未知向上關捩子。如何是向上關捩 (Niutou Farong, 牛頭法融，牛頭禪創始人)] 禪師說：『幸虧娘生臂短。』[賴遇娘生臂短] 學人問：『什麼是祖師西來意？』[如何是祖師意] 禪師說：『要說有什麼難的？』[要道何難] 學人說：『那就請禪師開示。』[便請師道] 禪師說：『還以為你很聰明，原來又不是仙陀。』[將謂靈利。又不仙陀 (Saindhava, 仙陀，古印度國名，以產良馬著稱)]
洪年漳江慧廉禪師
僧人問：『禪師登上寶座，爲了當今的時代，四眾弟子仰望瞻拜，請禪師接引。』[師登寶座。曲為今時。四眾攀瞻。請師接引] 禪師說：『什麼地方委屈你了？』[甚麼處屈汝] 僧人說：『這樣說來，就請禪師慈悲方便，直接指引，不辜負我們。』[恁么則垂慈方便路直下不孤人也] 禪師說：『也必須好好領會。』[也須收取好] 學人問：『什麼是漳江的境界？』[如何是漳江境] 禪師說：『地藏菩薩皺眉。』[地藏皺眉 (Ksitigarbha, 地藏，佛教菩薩)] 學人說：『什麼是境界中的人？』[如何是境中人] 禪師說：『普賢菩薩斂袖。』[普賢斂袂 (Samantabhadra, 普賢，佛教菩薩)] 學人問：『什麼是漳江的水？』[如何是漳江水] 禪師說：『苦。』[苦] 學人問：『什麼是漳江的第一句？』[如何是漳江第一句] 禪師說：『到別處不得說錯。』[到別處不得錯舉]
福州報慈院文欽禪師
僧人問：『什麼是諸佛的境界？』[如何是諸佛境] 禪師說：『下雨時雲霧昏暗，晴天時日月光明。』[雨來雲霧暗。晴干日月明] 學人問：『什麼是妙覺明心？』[如何是妙覺明心] 禪師說：『今年晚稻長勢好，都是秋雨的功勞。』[今冬好晚稻。出自秋雨成] 學人問：『什麼是妙用如恒河沙？』[如何是妙用河沙] 禪師說：『雲彩從碧綠的山峰升起，雨水從青天降落。』[云生碧岫。雨降青天] 學人問：『什麼是平常心合道？』[如何是平常心合道] 禪師說：『喝茶吃飯隨時過，看水看山真暢快。』[喫茶吃飯隨時過。看水看山實暢情]
泉州萬安院清運資化禪師
僧人問：『諸佛出世震動乾坤，和尚出世，不知道怎麼樣？』[諸佛出世震動乾坤。和尚出世。未審如何] 禪師說：『告訴你什麼？』[向汝道甚麼] 僧人說：『這樣說來，就和諸聖沒有什麼不同了。』[恁么則不異諸聖去也] 禪師說：『不要亂說。』[莫亂道] 學人問：『什麼是萬安的家風？』[如何是萬安家風] 禪師說：『苔蘚羹，糙米飯。』[苔羹倉米飯] 學人說：『忽然遇到貴客來，用什麼招待？』[忽遇上客來將何祇待] 禪師說：『飯後三巡茶。』[飯後三巡茶] 學人問：
【English Translation】 English version: A student asked the teacher for a word of instruction. [切處乞師一言] The teacher said, 'Let it snow, just let it be.' [不得雪也聽他] The student asked, 'What is the essence of Mahākāśyapa's sudden enlightenment?' [如何是迦葉頓領底事 (Mahākāśyapa, First patriarch of Zen Buddhism)] The teacher said, 'If you understand it, I won't be stingy.' [汝若領得我即不吝] The student said, 'In that case, I won't bother the teacher.' [恁么則不煩于師去也] The teacher said, 'You still need to be beaten; how can you say it's not a bother?' [又須著棒爭得不煩] The student asked, 'No matter how Niutou Farong explains it, he still doesn't know the upward key. What is the upward key?' [牛頭橫說豎說。猶未知向上關捩子。如何是向上關捩 (Niutou Farong, Founder of the Niutou school of Chan Buddhism)] The teacher said, 'Luckily, my mother gave me short arms.' [賴遇娘生臂短] The student asked, 'What is the meaning of the Patriarch's coming from the West?' [如何是祖師意] The teacher said, 'What's so difficult about saying it?' [要道何難] The student said, 'Then please, teacher, tell me.' [便請師道] The teacher said, 'I thought you were clever, but you're not Saindhava.' [將謂靈利。又不仙陀 (Saindhava, An ancient Indian kingdom known for its fine horses)]
Chan Master Huilian of Zhangjiang, Hongnian
A monk asked, 'The teacher ascends the precious seat, especially for this time. The four assemblies look up and admire, please guide us.' [師登寶座。曲為今時。四眾攀瞻。請師接引] The teacher said, 'Where are you wronged?' [甚麼處屈汝] The monk said, 'In that case, please show compassion and provide a direct path, not abandoning us.' [恁么則垂慈方便路直下不孤人也] The teacher said, 'You must also receive it well.' [也須收取好] The student asked, 'What is the realm of Zhangjiang?' [如何是漳江境] The teacher said, 'Ksitigarbha frowns.' [地藏皺眉 (Ksitigarbha, A Bodhisattva who vows to save all beings in the six realms)] The student said, 'What is the person in the realm?' [如何是境中人] The teacher said, 'Samantabhadra adjusts his sleeves.' [普賢斂袂 (Samantabhadra, A Bodhisattva associated with practice and meditation)] The student asked, 'What is the water of Zhangjiang?' [如何是漳江水] The teacher said, 'Bitter.' [苦] The student asked, 'What is the first phrase of Zhangjiang?' [如何是漳江第一句] The teacher said, 'Don't say it wrong elsewhere.' [到別處不得錯舉]
Chan Master Wenqin of Bao'en Temple, Fuzhou
A monk asked, 'What is the realm of all Buddhas?' [如何是諸佛境] The teacher said, 'When it rains, the clouds and mist are dark; when it's sunny, the sun and moon are bright.' [雨來雲霧暗。晴干日月明] The student asked, 'What is the wonderfully enlightened mind?' [如何是妙覺明心] The teacher said, 'This year's late rice is good, thanks to the autumn rains.' [今冬好晚稻。出自秋雨成] The student asked, 'What is the wonderful function like the sands of the Ganges?' [如何是妙用河沙] The teacher said, 'Clouds rise from the green peaks, and rain falls from the blue sky.' [云生碧岫。雨降青天] The student asked, 'How does ordinary mind accord with the Dao?' [如何是平常心合道] The teacher said, 'Drinking tea and eating rice pass by at any time; looking at water and looking at mountains is truly delightful.' [喫茶吃飯隨時過。看水看山實暢情]
Chan Master Qingyun Zihua of Wan'an Temple, Quanzhou
A monk asked, 'When the Buddhas appear in the world, they shake the universe. When the abbot appears in the world, what is it like?' [諸佛出世震動乾坤。和尚出世。未審如何] The teacher said, 'What should I tell you?' [向汝道甚麼] The monk said, 'In that case, it's no different from all the sages.' [恁么則不異諸聖去也] The teacher said, 'Don't talk nonsense.' [莫亂道] The student asked, 'What is the family style of Wan'an?' [如何是萬安家風] The teacher said, 'Moss soup and coarse rice.' [苔羹倉米飯] The student said, 'If a distinguished guest suddenly arrives, what will you use to entertain them?' [忽遇上客來將何祇待] The teacher said, 'Three rounds of tea after the meal.' [飯後三巡茶] The student asked:
如何是萬安境。師曰。一塔松蘿望海青。
漳州報恩院道熙禪師
初與保福送書。上泉州王太尉。尉問。漳南和尚近日還為人也無。師曰。若道為人。即屈著和尚。若道不為人。又屈著太尉來問。太尉曰。道取一句。尉曰。待鐵牛能嚙草。木馬解含煙。師曰。某甲惜口吃飯。尉良久又問。驢來馬來。師曰。驢馬不同途。尉曰。爭得到這裡。師曰。特謝太尉領話。住后僧問。明言妙句即不問。請師真實道將來。師曰。不阻來意。
泉州鳳凰山從琛洪忍禪師
僧問。如何是和尚家風。師曰。門風相似即無阻矣。汝不是其人。曰忽遇其人時又如何。師曰。不可預搔待癢。問學人根思遲迴。方便門中乞師傍瞥。師曰傍瞥。曰深領師旨。安敢言乎。師曰。太多也。上堂。有僧出禮拜。起退身立。師曰。我不如汝。僧應諾。師曰。無人處放下著。問如何是學人自己事。師曰。暗算流年事可知。問如何是鳳凰境。師曰。雪夜觀明月。問如何是西來意。師曰。作人醜差。曰為人何在。師曰莫屈著汝么。
福州永隆院明慧瀛禪師
上堂。謂言侵早起。更有夜行人。似則似是即不是。珍重。問。無為無事人。為甚麼卻是金鎖難。師曰。為斷粗纖。貴重難留。曰。為甚麼道無為無事人。逍遙實快樂。師
【現代漢語翻譯】 現代漢語譯本 問：什麼是萬安境？ 師父說：一座寶塔掩映在松蘿之中，遙望大海一片青色。
漳州報恩院道熙禪師
禪師最初與保福一起送書信給泉州王太尉（官名）。太尉問道：『漳南的和尚最近還像個人樣嗎？』禪師說：『如果說像個人，就委屈了和尚。如果說不像個人，又委屈了太尉您來問。』太尉說：『說一句來聽聽。』禪師說：『等鐵牛能嚼草，木馬能含煙再說吧。』禪師說：『我還要留著嘴吃飯呢。』太尉沉默良久又問：『驢來還是馬來？』禪師說：『驢和馬走的不是一條路。』太尉說：『那怎麼能到這裡？』禪師說：『特別感謝太尉您的指點。』禪師住持后，有僧人問：『明言妙句暫且不問，請師父真實地說出來。』禪師說：『不阻擋你的來意。』
泉州鳳凰山從琛洪忍禪師
有僧人問：『什麼是和尚的家風？』師父說：『門風相似就沒有阻礙了。你不是那個人。』僧人說：『如果遇到那個人時又如何呢？』師父說：『不可預先搔癢，要等癢了再搔。』問：『學人根器遲鈍，想在方便之門中乞求師父稍微指點一下。』師父說：『已經指點了。』僧人說：『深深領會師父的旨意，怎敢多言呢？』師父說：『說得太多了。』禪師上堂說法，有僧人出來禮拜，起身退後站立。師父說：『我不如你。』僧人應諾。師父說：『無人處放下吧。』問：『什麼是學人自己的事？』師父說：『暗自計算流逝的歲月，這件事是可以知道的。』問：『什麼是鳳凰境？』師父說：『雪夜觀賞明月。』問：『什麼是西來意（禪宗祖師西來傳法的真意）？』師父說：『做人醜陋。』僧人說：『為人處世應該怎樣？』師父說：『難道委屈你了嗎？』
福州永隆院明慧瀛禪師
禪師上堂說法：『說起來好像起得很早，還有更早起夜行人。』相似是相似，是就是不是。珍重。問：『無為無事的人，為什麼反而是金鎖難開？』師父說：『爲了斷除粗細的煩惱。貴重的東西難以留住。』問：『為什麼說無為無事的人，逍遙自在真快樂？』
【English Translation】 English version Question: What is the realm of Wan'an (Wan'an boundary)? The Master said: A pagoda is hidden among the pine trees and vines, overlooking the blue sea.
Chan Master Daoxi of Bao'en Monastery in Zhangzhou
Initially, the Chan Master and Baofu were sent to deliver a letter to Grand Commandant Wang of Quanzhou (a city in China). The Grand Commandant asked: 'Is the monk of Zhangnan still acting like a human being these days?' The Chan Master said: 'If you say he is acting like a human being, then you are demeaning the monk. If you say he is not acting like a human being, then you are demeaning the Grand Commandant for asking.' The Grand Commandant said: 'Say a sentence for me to hear.' The Chan Master said: 'Wait until the iron ox can chew grass and the wooden horse can hold smoke.' The Chan Master said: 'I need to save my mouth for eating.' The Grand Commandant was silent for a long time and then asked: 'Is it a donkey coming or a horse coming?' The Chan Master said: 'Donkeys and horses do not travel the same path.' The Grand Commandant said: 'How can they get here?' The Chan Master said: 'I especially thank the Grand Commandant for his guidance.' After the Chan Master took residence, a monk asked: 'I will not ask about clear words and wonderful phrases, please Master, speak the truth.' The Chan Master said: 'I do not obstruct your intention to come.'
Chan Master Congchen Hongren of Phoenix Mountain in Quanzhou
A monk asked: 'What is the family style of the Abbot?' The Master said: 'If the family styles are similar, then there is no obstruction. You are not that person.' The monk said: 'What if that person is encountered?' The Master said: 'Do not scratch before it itches, wait until it itches before scratching.' Asked: 'The student's roots are slow and hesitant, I beg the Master for a slight glimpse into the gate of expedient means.' The Master said: 'Already glimpsed.' The monk said: 'I deeply understand the Master's intention, how dare I say more?' The Master said: 'Too much has been said.' The Master ascended the hall. A monk came out to bow, rose, and stood back. The Master said: 'I am not as good as you.' The monk acknowledged. The Master said: 'Put it down where there is no one.' Asked: 'What is the student's own affair?' The Master said: 'The matter of secretly calculating the passing years can be known.' Asked: 'What is the realm of Phoenix?' The Master said: 'Watching the bright moon on a snowy night.' Asked: 'What is the meaning of the Westward Transmission (Bodhidharma's bringing of Zen to China)?' The Master said: 'Making people ugly.' The monk said: 'Where is being a person?' The Master said: 'Am I demeaning you?'
Chan Master Minghui Ying of Yonglong Monastery in Fuzhou
The Chan Master ascended the hall and said: 'Speaking of getting up early, there are even earlier night travelers.' Similar is similar, is is not is. Treasure this. Asked: 'A person of non-action and non-affair, why is it that the golden lock is difficult to open?' The Master said: 'It is to cut off the coarse and fine afflictions. Precious things are difficult to keep.' Asked: 'Why is it said that a person of non-action and non-affair is free and truly happy?'
曰。為鬧亂且要斷送。僧參。師曰。不要得許多般數。速道速道。僧無對。上堂。日出卯。用處不須生善巧。便下座。僧問。如何是進向得本源。師曰。依而行之。
洪州清泉山守清禪師
福州人也。僧問如何是佛。師曰問。曰如何是祖師。曰答。問和尚見古人。得個甚麼便住此山。師曰。情知汝不肯。曰爭知某甲不肯。師曰。鑑貌辨色。問親切處乞師一言。師曰。莫過於此。問古人面壁為何事。師曰屈。曰恁么則省心力去也。師曰。何處有恁么人。問諸餘即不問。如何是向上事。師曰。消汝三拜。不消汝三拜。
漳州報恩院行崇禪師
僧問。如何是佛法大意。師曰。碓搗磨磨。問曹溪一路請師舉揚。師曰。莫屈著曹溪么。曰恁么則群生有賴。師曰。也是老鼠吃鹽。問不涉公私如何言論。師曰。喫茶去。問丹霞燒木佛意作么生。師曰。時寒燒火向。曰翠微迎羅漢。意作么生。師曰。別是一家春。
潭州嶽麓山和尚上堂
良久曰。昔日毗盧。今朝嶽麓。珍重。僧問。如何是聲色外句。師曰。猿啼鳥叫。問師唱誰家曲。宗風嗣阿誰。師曰。五音六律。問截舌之句。請師舉揚。師曰。日能熱月能涼。
朗州德山德海禪師
僧問。靈山一會何人得聞。師曰。阇黎得聞。曰未
【現代漢語翻譯】 現代漢語譯本：
有人說：『這是在製造混亂，而且想要斷送（佛法）。』僧人前來參拜。禪師說：『不要搞這麼多花樣，快說，快說！』僧人無言以對。禪師上堂說法：『太陽升起在卯時，運用時不需要耍弄聰明。』說完便下座。有僧人問：『如何才能進向本源？』禪師說：『依照它去實行。』 洪州清泉山守清禪師 是福州人。有僧人問：『什麼是佛？』禪師說：『問。』（意指：你正在問。）問：『什麼是祖師？』禪師說：『答。』（意指：祖師是用來回答問題的。）問：『和尚您見到古人，得到了什麼才住在這座山裡？』禪師說：『我早就知道你不會認可。』問：『怎麼知道弟子不會認可？』禪師說：『觀其顏色，辨其神情。』問：『在最親切的地方，請禪師說一句。』禪師說：『沒有比這更親切的了。』問：『古人面壁是爲了什麼？』禪師說：『委屈。』（意指：委屈自己。）問：『這樣說來，就是省心省力了？』禪師說：『哪裡有這樣的人？』問：『其他的暫且不問，什麼是向上之事？』禪師說：『消受你的三拜，不消受你的三拜。』 漳州報恩院行崇禪師 有僧人問：『什麼是佛法大意？』禪師說：『碓搗磨磨。』（意指：日常勞作。）問：『曹溪（Caoxi，六祖慧能弘法的道場）一路，請禪師舉揚。』禪師說：『不要委屈了曹溪。』問：『這樣說來，眾生就有依靠了。』禪師說：『也像是老鼠吃鹽。』問：『不涉及公私，如何言論？』禪師說：『喫茶去。』問：『丹霞（Danxia，唐代禪師）燒木佛，意欲何為？』禪師說：『天冷了，燒火取暖。』問：『翠微（Cuiwei，山名）迎接羅漢（Arhat，小乘佛教修行證果者），意欲何為？』禪師說：『別是一家春。』 潭州嶽麓山和尚上堂 良久后說：『昔日的毗盧（Vairocana，佛的法身），今日的嶽麓（Yuelu，山名）。珍重。』有僧人問：『什麼是聲色之外的語句？』禪師說：『猿啼鳥叫。』問：『禪師您唱的是誰家的曲調？宗風承嗣的是誰？』禪師說：『五音六律。』問：『截斷言語的語句，請禪師舉揚。』禪師說：『日能熱，月能涼。』 朗州德山德海禪師 有僧人問：『靈山（鷲峰山，釋迦牟尼佛說法之地）一會，何人得聞？』禪師說：『阇黎（acarya，梵語，意為導師）得聞。』問：『未』
【English Translation】 English version:
Someone said, 'This is creating chaos and trying to ruin (the Dharma).' A monk came to pay respects. The Chan master said, 'Don't make so many gestures, speak quickly, speak quickly!' The monk was speechless. The Chan master ascended the platform and said, 'The sun rises at the hour of Mao (5-7 am), no cleverness is needed in its application.' Having said that, he descended the platform. A monk asked, 'How can one advance towards the original source?' The Chan master said, 'Act according to it.' Chan Master Shouqing of Qingquan Mountain in Hongzhou Was a person from Fuzhou. A monk asked, 'What is Buddha?' The Chan master said, 'Asking.' (Meaning: you are asking.) Asked, 'What is the Patriarch?' The Chan master said, 'Answering.' (Meaning: the Patriarch is for answering questions.) Asked, 'What did you, venerable monk, obtain from seeing the ancients that made you stay on this mountain?' The Chan master said, 'I knew long ago that you wouldn't approve.' Asked, 'How do you know that this disciple wouldn't approve?' The Chan master said, 'Judging by appearances and discerning expressions.' Asked, 'In the most intimate place, please say a word, master.' The Chan master said, 'There is nothing more intimate than this.' Asked, 'What was the purpose of the ancients facing the wall?' The Chan master said, 'Subjugation.' (Meaning: subjugating oneself.) Asked, 'In that case, it saves effort and energy?' The Chan master said, 'Where is such a person?' Asked, 'I won't ask about other things, what is the matter of upward striving?' The Chan master said, 'Enduring your three bows, not enduring your three bows.' Chan Master Xingchong of Bao'en Monastery in Zhangzhou A monk asked, 'What is the great meaning of the Buddha-dharma?' The Chan master said, 'Pestle pounding, mill grinding.' (Meaning: daily labor.) Asked, 'Please, master, expound on the path of Caoxi (Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma).' The Chan master said, 'Don't wrong Caoxi.' Asked, 'In that case, sentient beings have something to rely on.' The Chan master said, 'It's also like a rat eating salt.' Asked, 'How to speak without involving public or private matters?' The Chan master said, 'Go have some tea.' Asked, 'What was Danxia's (Danxia, a Chan master of the Tang Dynasty) intention in burning the wooden Buddha?' The Chan master said, 'It's cold, burning a fire for warmth.' Asked, 'What was Cuiwei's (Cuiwei, a mountain name) intention in welcoming the Arhat (Arhat, one who has attained enlightenment in Theravada Buddhism)?' The Chan master said, 'It's a different kind of spring.' The Abbot of Mount Yuelu in Tanzhou ascended the platform After a long silence, he said, 'The Vairocana (Vairocana, the Dharmakaya of the Buddha) of the past, the Yuelu (Yuelu, mountain name) of today. Treasure this.' A monk asked, 'What is a phrase beyond sound and form?' The Chan master said, 'The cries of monkeys and the calls of birds.' Asked, 'Whose tune are you singing, master? Whose lineage of doctrine are you inheriting?' The Chan master said, 'The five tones and six pitches.' Asked, 'Please, master, expound on the phrase that cuts off speech.' The Chan master said, 'The sun can heat, the moon can cool.' Chan Master Dehai of Deshan in Langzhou A monk asked, 'At the assembly on Mount Ling (Vulture Peak, where Shakyamuni Buddha preached), who was able to hear?' The Chan master said, 'The acarya (acarya, Sanskrit for teacher) was able to hear.' Asked, 'Not yet'
審靈山說個甚麼。師曰。即阇黎會。問如何是該天括地句。師曰。十界搖動。問從上宗乘以何為驗。師曰。從上且置。即今作么生。曰大眾總見。師曰話墮也。問如何是祖師西來意。師曰擘。
泉州后招慶和尚
僧問。末後一句請師商量。師曰。塵中人自老。天際月常明。問如何是和尚家風。師曰。一瓶兼一缽。到處是生涯。問。如何是佛法大意。師曰。擾擾匆匆。晨雞暮鐘。
鼎州梁山簡禪師
問僧。甚處來。曰藥山來。師曰。還將得藥來否。曰和尚住山也不錯。師便休。
洪州建山澄禪師
僧問。如何是法王劍。師曰。可惜許。曰如何是人王劍。師曰。塵埋床下履。風動架頭巾。問一代時教接引今時。未審祖宗。如何示人。師曰。一代時教。已有人問了也。曰和尚如何示人。師曰。惆悵庭前紅莧樹。年年生葉不生花。問故歲已去。新歲到來。還有不受歲者也無。師曰作么生。曰恁么則不受歲也。師曰。城上已吹新歲角。牕前猶點舊年燈。曰如何是舊年燈。師曰。臘月三十日。
泉州招慶院省僜凈修禪師
初參保福。福一日入大殿睹佛像。乃舉手問師曰。佛恁么意作么生。師曰。和尚也是橫身。福曰。一橛我自收取。師曰。和尚非唯橫身。福然之。后住招慶開堂
【現代漢語翻譯】 現代漢語譯本 問：審靈山（Shen Ling Mountain，山名）說的是什麼？ 師父說：就是你阇黎（She Li，梵語Śrāmaṇera的音譯，意為沙彌，指佛教中已出家但尚未受具足戒的男性）所領會的。 問：什麼是該天括地句？ 師父說：十界（Shi Jie，佛教術語，指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛十個不同的生命存在狀態）搖動。 問：從上宗乘（Cong Shang Zong Cheng，指禪宗的傳承）以什麼為驗證？ 師父說：從上（Cong Shang，指過去）且先放下，現在你打算怎麼做？ （僧人）說：大眾都看見了。 師父說：你落入言語的陷阱了。 問：什麼是祖師西來意（Zu Shi Xi Lai Yi，指禪宗的根本宗旨）？ 師父說：擘（Bo，分開，剖開）。
泉州后招慶和尚（Quanzhou Hou Zhaoqing Heshang，人名）
僧人問：末後一句（Mo Hou Yi Ju，指最終的真理）請師父商量。 師父說：塵世中的人自然會老去，天上的月亮永遠明亮。 問：什麼是和尚的家風（Heshang De Jia Feng，指禪師的修行風格）？ 師父說：一個瓶子加上一個缽（Bo，佛教僧侶用具），到處都是生活。 問：什麼是佛法大意（Fo Fa Da Yi，指佛法的核心要義）？ 師父說：擾擾匆匆，早晨的雞鳴，傍晚的鐘聲。
鼎州梁山簡禪師（Dingzhou Liangshan Jian Chanshi，人名）
（禪師）問僧人：從哪裡來？ （僧人）說：從藥山（Yao Shan，山名）來。 師父說：還把藥帶來嗎？ （僧人）說：和尚您住在山上也沒錯。 師父便不再說話。
洪州建山澄禪師（Hongzhou Jianshan Cheng Chanshi，人名）
僧人問：什麼是法王劍（Fa Wang Jian，比喻佛法的智慧）？ 師父說：可惜了。 （僧人）問：什麼是人王劍（Ren Wang Jian，比喻世俗的權力）？ 師父說：佈滿灰塵的床下鞋子，風吹動架子上的頭巾。 問：一代時教（Yi Dai Shi Jiao，指佛陀一代所說的教法）接引現在的時代，不知道祖師（Zu Shi，指禪宗的祖師）如何開示人們？ 師父說：一代時教，已經有人問過了。 （僧人）問：和尚您如何開示人們？ 師父說：惆悵啊，庭前的紅莧樹，年年生葉子卻不開花。 問：舊的一年已經過去，新的一年到來，還有不受歲月影響的嗎？ 師父說：你說說看。 （僧人）說：這樣說來就是不受歲月影響了。 師父說：城頭上已經吹響了新年的號角，窗前還點著舊年的燈。 （僧人）問：什麼是舊年的燈？ 師父說：臘月三十日。
泉州招慶院省僜凈修禪師（Quanzhou Zhaoqing Yuan Sheng Deng Jingxiu Chanshi，人名）
（禪師）最初參訪保福（Bao Fu，人名）。 保福有一天進入大殿看到佛像，於是舉手問禪師說：佛這樣是什麼意思？ 禪師說：和尚您也是橫著身子（指不直接回答）。 保福說：這一部分我自己領會。 禪師說：和尚您不僅僅是橫著身子。 保福認可了。 後來（禪師）住在招慶（Zhao Qing，寺廟名）開堂說法。
【English Translation】 English version Question: What does Shen Ling Mountain (Shen Ling Mountain, mountain name) talk about? The master said: It is what you, Śrāmaṇera (She Li, transliteration of Sanskrit Śrāmaṇera, meaning novice monk, referring to a male in Buddhism who has left home but has not yet received full ordination), understand. Question: What is the phrase that encompasses heaven and earth? The master said: The ten realms (Shi Jie, a Buddhist term referring to the ten different states of existence: hell, hungry ghost, animal, asura, human, deva, śrāvaka, pratyekabuddha, bodhisattva, and buddha) shake. Question: What is the verification of the transmission from the ancestral sect (Cong Shang Zong Cheng, referring to the transmission of Zen Buddhism)? The master said: Put aside the past (Cong Shang) for now, what do you intend to do now? (The monk) said: The assembly has seen it all. The master said: You have fallen into the trap of words. Question: What is the meaning of the patriarch's coming from the West (Zu Shi Xi Lai Yi, referring to the fundamental purpose of Zen Buddhism)? The master said: Cleave (Bo, to split, to dissect).
Venerable Zhaoqing of Houquan Prefecture (Quanzhou Hou Zhaoqing Heshang, personal name)
A monk asked: Please discuss the last phrase (Mo Hou Yi Ju, referring to the ultimate truth) with the master. The master said: People in the dust grow old naturally, the moon in the sky is always bright. Question: What is the style of the venerable's family (Heshang De Jia Feng, referring to the Zen master's practice style)? The master said: A bottle and a bowl (Bo, a utensil used by Buddhist monks), everywhere is life. Question: What is the great meaning of the Buddha-dharma (Fo Fa Da Yi, referring to the core essence of the Buddha-dharma)? The master said: Bustling and hurried, the rooster's crow in the morning, the bell in the evening.
Zen Master Jian of Liangshan in Ding Prefecture (Dingzhou Liangshan Jian Chanshi, personal name)
(The Zen master) asked the monk: Where do you come from? (The monk) said: From Yaoshan (Yao Shan, mountain name). The master said: Did you bring the medicine with you? (The monk) said: It's not wrong for you, venerable, to live on the mountain. The master then stopped speaking.
Zen Master Cheng of Jianshan in Hong Prefecture (Hongzhou Jianshan Cheng Chanshi, personal name)
A monk asked: What is the Dharma King's sword (Fa Wang Jian, a metaphor for the wisdom of the Buddha-dharma)? The master said: What a pity. (The monk) asked: What is the Human King's sword (Ren Wang Jian, a metaphor for worldly power)? The master said: Dusty shoes under the bed, a turban on the shelf moved by the wind. Question: The teachings of a generation (Yi Dai Shi Jiao, referring to the teachings spoken by the Buddha in one lifetime) guide the present age, I wonder how the patriarchs (Zu Shi, referring to the patriarchs of Zen Buddhism) instruct people? The master said: Someone has already asked about the teachings of a generation. (The monk) asked: How do you, venerable, instruct people? The master said: How sad, the red amaranth tree in front of the courtyard, it grows leaves every year but does not bloom. Question: The old year has passed, the new year has arrived, is there anyone who is not affected by the years? The master said: What do you say? (The monk) said: In that case, they are not affected by the years. The master said: The horn of the new year has already been blown on the city wall, and the old year's lamp is still lit in front of the window. (The monk) asked: What is the old year's lamp? The master said: The thirtieth day of the twelfth lunar month.
Zen Master Sheng Deng Jingxiu of Zhaoqing Monastery in Quanzhou (Quanzhou Zhaoqing Yuan Sheng Deng Jingxiu Chanshi, personal name)
(The Zen master) initially visited Baofu (Bao Fu, personal name). One day, Baofu entered the main hall and saw the Buddha statue, so he raised his hand and asked the Zen master: What does the Buddha mean by this? The Zen master said: You, venerable, are also turning sideways (referring to not answering directly). Baofu said: I will understand this part myself. The Zen master said: You, venerable, are not just turning sideways. Baofu acknowledged it. Later, (the Zen master) lived in Zhaoqing (Zhao Qing, temple name) and opened the hall to preach.
升座。良久乃曰。大眾向後到處遇道伴。作么生舉似他。若有人舉得。試對眾舉看。若舉得免孤負上祖。亦免埋沒後來。古人道。通心君子文外相見。還有這個人么。況是曹溪門下子孫。合作么生理論。合作么生提唱。僧問。如何得不傷於己。不負於人。師曰。莫屈著汝這問么。曰恁么上來已蒙師指也。師曰。汝又屈著我作么。問。當鋒一句。請師道。師曰。嗄僧再問。師曰。瞌睡漢。問僧近離甚處。曰報恩。師曰。僧堂大小。曰。和尚試道看。師曰。何不待問。問學人全身不會。請師指示。師曰。還解笑得么。乃曰。叢林先達者。不敢相觸忤。若是初心後學。未信直須信取。未省直須省取。不用掠虛。諸人本分去處。未有一時不顯露。未有一物解蓋覆得。如今若要知。不用移絲髮地。不用少許工夫。但向博地凡夫位中承當取。豈不省心力。既能省得。便與諸佛齊肩。依而行之。緣此事是個白凈去處。今日須得白凈身心合他始得。自然合古合今。脫生離死。古人云。識心達本。解無為法方號沙門。如今諸官大眾。各須體取好。莫全推過。師僧分上。佛法平等。上至諸佛。下至一切。共同此事。既然如此。誰有誰無。王事之外。亦須努力。適來說如許多般。蓋不得已而已。莫道從上宗門合恁么語話。祇如從上宗門。合作
【現代漢語翻譯】 現代漢語譯本 升座。停頓良久后說：『各位，向後四處都能遇到道友，該如何向他展示呢？如果有人能說出來，不妨當衆說出來看看。如果能說出來，就免於辜負先祖，也免於埋沒後人。古人說，心意相通的君子能在文字之外相見。有這樣的人嗎？更何況是曹溪（Caoxi，禪宗六祖慧能駐錫之地）門下的子孫，該如何討論，該如何提倡呢？』 有僧人問：『如何才能不傷害自己，又不辜負他人？』 師父說：『你這不是冤枉了你的問題嗎？』 僧人說：『這樣說來，我已經蒙受師父的指點了。』 師父說：『你又冤枉我做什麼？』 問：『請師父說一句當鋒之句（Dangfeng zhi ju，指禪宗機鋒犀利、直指人心的語句）。』 師父說：『嗄（a，表示疑問或驚歎的語氣詞）。』 僧人再次發問。 師父說：『瞌睡漢。』 問：『這位僧人最近從哪裡來？』 答：『報恩（Bao'en，寺廟名）。』 師父說：『僧堂有多大？』 答：『和尚您試著說看。』 師父說：『為什麼不等待提問？』 問：『學人全身都不會，請師父指示。』 師父說：『還懂得笑嗎？』 於是說：『叢林中的前輩，不敢互相冒犯。如果是初學後學，不相信的就必須相信，不明白的就必須明白。不要虛假。各位的本分去處，沒有一時不顯露，沒有一物能夠遮蓋。如今如果想要知道，不用移動一絲一毫，不用花費絲毫功夫。只要在博地凡夫（Bodi fanfu，指處於凡夫俗子地位的人）的位置上承擔起來。豈不是省心省力？既然能夠省得，便與諸佛齊肩。依此而行，因為這件事是個清凈之處。今天必須以清凈的身心與它相合才能做到。自然與古合，與今合，脫離生死。』 古人說：『認識心性，通達根本，瞭解無為法（Wuwei fa，指不造作、順應自然的法則），才能稱為沙門（Shamen，指佛教出家修行者）。』如今各位官員大眾，各自必須體會好。不要全都推給師僧。佛法平等，上至諸佛，下至一切眾生，共同擁有這件事。既然如此，誰有誰無呢？在王事之外，也必須努力。剛才說了這麼多，實在是不得已。不要說從上宗門（Zongmen，指禪宗）就應該這樣說話。只是從上宗門，該怎麼做呢？
【English Translation】 English version He ascended the seat. After a long pause, he said, 'Everyone, you can encounter fellow practitioners everywhere you turn. How should you present it to them? If anyone can express it, try to express it in front of everyone. If you can express it, you will avoid disappointing the ancestors and burying the future generations. The ancients said, 'Gentlemen who understand each other can meet beyond words.' Is there such a person? Moreover, as descendants of Caoxi (Caoxi, the place where Huineng, the Sixth Patriarch of Zen Buddhism, resided), how should we discuss and promote it?' A monk asked, 'How can one avoid harming oneself and not disappointing others?' The master said, 'Aren't you wrongly accusing your question?' The monk said, 'In that case, I have already received the master's guidance.' The master said, 'Why are you wrongly accusing me?' Asked, 'Please, Master, say a 'Dangfeng zhi ju' (Dangfeng zhi ju, refers to the sharp and direct words of Zen that point directly to the heart).' The master said, 'Ah (a, an interjection expressing doubt or surprise).' The monk asked again. The master said, 'Sleepyhead.' Asked, 'Where did this monk come from recently?' Answered, 'Bao'en (Bao'en, name of a temple).' The master said, 'How big is the monks' hall?' Answered, 'Venerable monk, try to say it.' The master said, 'Why not wait for the question?' Asked, 'This student doesn't understand anything at all. Please, Master, instruct me.' The master said, 'Do you still know how to laugh?' Then he said, 'The seniors in the Sangha (Sangha, Buddhist monastic community) do not dare to offend each other. If you are a beginner, you must believe if you don't believe, and you must understand if you don't understand. Don't be false. Everyone's inherent place is always revealed, and nothing can cover it up. If you want to know now, you don't need to move a hair's breadth, and you don't need to spend any effort. Just take it up in the position of an ordinary person (Bodi fanfu, refers to people in the position of ordinary people). Wouldn't that save effort? Since you can save it, you can stand shoulder to shoulder with all the Buddhas. Act accordingly, because this matter is a pure place. Today, you must combine it with a pure body and mind to achieve it. Naturally, it will be in harmony with the past and the present, and you will be free from birth and death.' The ancients said, 'Recognizing the mind and reaching the root, understanding the 'Wuwei fa' (Wuwei fa, refers to the law of non-action and following nature), can be called a 'Shamen' (Shamen, refers to a Buddhist monk). Now, all you officials and the public must understand it well. Don't push it all to the monks. The Buddha-dharma is equal, from the Buddhas above to all beings below, we all share this matter. Since this is the case, who has it and who doesn't? Outside of the affairs of the king, you must also work hard. I have said so much just now, but I couldn't help it. Don't say that the 'Zongmen' (Zongmen, refers to the Zen school) from above should speak like this. Just how should the Zongmen from above act?'
么生。還相悉么。若有人相悉。山僧今日雪得去也。久立大眾珍重。示坐禪方便頌曰。四威儀內坐為先。澄濾身心漸坦然。瞥爾有緣隨濁界。當須莫續是天年。修持祇學從功路。至理寧論在那邊。一切時中常管帶。因緣相湊豁通玄。示執坐禪者曰。大道分明絕點塵。何須長坐始相親。遇緣儻解無非是。處憒那能有故新。散誕肯齊支遁侶。逍遙曷與慧休鄰。或游泉石或阛阓。可謂煙霞物外人。
福州康山契穩法寶禪師
初開堂。僧問。威音王佛已后次第相承。未審師今一會法嗣何方。師曰。像骨舉手。龍溪點頭。問圓明湛寂非師意。學人因底卻無明。師曰。辨得也未。曰恁么則識性無根去也。師曰。隔靴搔癢。
泉州西明院琛禪師
僧問。如何是和尚家風。師曰。竹箸瓦碗。曰忽遇上客來時如何祇待。師曰。黃齏倉米飯。問如何是祖師西來意。師曰。問取露柱看。
鼓山晏國師法嗣
杭州天竺子儀心印水月禪師
溫州樂清陳氏子。初遊方。謁鼓山問曰。子儀三千里外遠投法席。今日非時上來。乞師非時答話。山曰。不可鈍置仁者。師曰。省力處如何。山曰。汝何費力。師於此有省。后回浙中錢忠懿王。命開法于羅漢光福二道場。上堂。久立大眾。更待甚麼。不辭展拓。卻恐
【現代漢語翻譯】 現代漢語譯本： 什麼？還互相熟悉嗎？如果有人互相熟悉，我今天就可以擺脫困境了。站了很久了，各位珍重。爲了開示坐禪的方便，作頌說：在四種威儀中，坐是最重要的。澄澈過濾身心，逐漸變得坦然。一旦有了因緣，就會隨著渾濁的世界而去。應當不要延續，這就是天年。修行只學從功利出發的道路，至理又在哪裡談論呢？在一切時中常常管束自己，因緣相合就能豁然通玄。爲了開示執著于坐禪的人，說：大道分明，沒有一點塵埃。何必長久坐著才相親近呢？遇到因緣如果能理解，就沒有什麼不是的。身處喧鬧之中，怎麼會有陳舊和新穎呢？放蕩不羈可以和支遁（Zhi Dun）為伍，逍遙自在可以和慧休（Hui Xiu）為鄰。或者遊玩于泉石之間，或者出入於市井之中，真可以說是煙霞之外的人。
福州康山契穩法寶禪師（Fuzhou Kangshan Qiwen Fabao Chan Master）
初次開堂。有僧人問：『威音王佛（Wei Yin Wang Buddha）之後次第相承，不知道師父您今天這一會的法嗣是哪一方的？』 師父說：『象骨舉手，龍溪點頭。』 問：『圓明湛寂不是師父您的意思，學人因為什麼卻有無明？』 師父說：『辨別出來了嗎？』 答：『這樣說來，就是識性沒有根了。』 師父說：『隔靴搔癢。』
泉州西明院琛禪師（Quanzhou Ximing Temple Chen Chan Master）
有僧人問：『什麼是和尚的家風？』 師父說：『竹筷瓦碗。』 問：『忽然遇到貴客來時，如何招待？』 師父說：『黃醬醃菜糙米飯。』 問：『什麼是祖師西來意？』 師父說：『去問露柱看看。』
鼓山晏國師（Gushan Yan National Teacher）的法嗣
杭州天竺子儀心印水月禪師（Hangzhou Tianzhu Ziyi Xinyin Shuiyue Chan Master）
溫州樂清陳氏之子。最初遊方，拜謁鼓山，問道：『子儀（Ziyi）從三千里外遠道而來投奔法席，今天不是時候上來，乞求師父您非時回答我的話。』 鼓山說：『不可怠慢仁者。』 師父說：『省力的地方在哪裡？』 鼓山說：『你何必費力？』 師父因此有所領悟。後來回到浙中，錢忠懿王（Qian Zhongyi King）命令他在羅漢光福二道場開法。上堂時說：『站了很久了，各位。還要等待什麼？不辭辛勞地展開，卻恐怕……』
【English Translation】 English version: What? Are you still acquainted with each other? If someone is acquainted, this mountain monk can get rid of this predicament today. Standing for a long time, everyone, take care. To demonstrate the convenience of Zazen (seated meditation), a verse is said: Among the four dignities (walking, standing, sitting, and lying down), sitting is the most important. Clarifying and filtering the body and mind gradually becomes peaceful. Once there is a cause and condition, it will follow the turbid world. One should not continue it; that is the natural lifespan. Cultivation only learns from the path of pursuing merit, where is the ultimate truth to be discussed? Constantly manage oneself at all times, and when causes and conditions come together, one can suddenly understand the profound. To instruct those who are attached to Zazen, it is said: The great path is clear, without a speck of dust. Why must one sit for a long time to be intimate? If one can understand when encountering causes and conditions, there is nothing that is not it. Being unrestrained can be with Zhi Dun's companions, and being carefree can be neighbors with Hui Xiu. Whether wandering among springs and rocks or going in and out of the marketplace, one can be called a person beyond the world of smoke and haze.
Chan Master Qiwen Fabao of Kangshan, Fuzhou (Fuzhou Kangshan Qiwen Fabao Chan Master)
At his first Dharma talk, a monk asked: 'After Wei Yin Wang Buddha, the Dharma has been passed down in succession. I don't know which direction your Dharma heirs will come from today?' The Master said: 'Elephant bones raise their hands, and Dragon Stream nods.' Asked: 'Perfectly clear and still is not your intention, Master. Why do students still have ignorance?' The Master said: 'Have you discerned it?' Replied: 'In that case, the nature of consciousness has no root.' The Master said: 'Scratching an itch through your boot.'
Chan Master Chen of Ximing Temple, Quanzhou (Quanzhou Ximing Temple Chen Chan Master)
A monk asked: 'What is the family style of the Abbot?' The Master said: 'Bamboo chopsticks and earthenware bowls.' Asked: 'If a distinguished guest suddenly arrives, how should they be treated?' The Master said: 'Yellow pickled vegetables and coarse rice.' Asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'Ask the stone pillar and see.'
Dharma heir of National Teacher Yan of Gushan (Gushan Yan National Teacher)
Chan Master Ziyi Xinyin Shuiyue of Tianzhu, Hangzhou (Hangzhou Tianzhu Ziyi Xinyin Shuiyue Chan Master)
A son of the Chen family from Yueqing, Wenzhou. Initially traveling around, he visited Gushan and asked: 'Ziyi has come from three thousand miles away to seek refuge at your Dharma seat. Today is not the right time to come up, but I beg you, Master, to answer my question out of time.' Gushan said: 'One should not neglect the benevolent one.' The Master said: 'Where is the place to save effort?' Gushan said: 'Why do you bother to exert effort?' The Master had an awakening from this. Later, he returned to Zhejiang, and King Qian Zhongyi ordered him to give Dharma talks at the Luohan Guangfu two monasteries. At the Dharma talk, he said: 'Standing for a long time, everyone. What are you still waiting for? I don't mind expanding, but I'm afraid...'
誤于禪德轉迷。歸路時寒。珍重。僧問。如何是從上來事。師曰住。曰如何薦。師曰。可惜龍頭翻成蛇尾。有僧禮拜起。將問話。師曰。如何且置。僧乃問。祇如興聖之子。還有相親分也無。師曰。祇待局終。不知柯爛。問如何是維摩默。師曰謗。曰文殊因何贊。師曰。同案領過。曰維摩又如何。師曰。頭上三尺巾。手裡一枝拂。問。如何是諸佛出身處。師曰。大洋海里一星火。曰。學人不會。師曰。燒盡魚龍。問丹霞燒木佛。意旨如何。師曰。寒即圍爐向猛火。曰。還有過也無。師曰。熱即竹林溪畔坐。問。如何是法界義宗。師曰。九月九日浙江潮。問。諸餘即不問。如何是光福門下。超毗盧越釋迦底人。師曰。諸餘奉納。曰恁么則平生慶幸去也。師曰。慶幸事作么生。僧罔措。師便喝。將下堂。僧問。下堂一句。乞師分付。師曰。攜履已歸西國去。此山空有老猿啼。問。鼓山有掣鼓奪旗之說。師且如何。師曰。敗將不忍誅。曰或遇良將又如何。師曰。念子孤魂賜汝三奠。問。世尊入滅當歸何所。師曰。鶴林空變色。真歸無所歸。曰未審必定何之。師曰。朱實殞勁風。繁英落素秋。曰。我師將來。復歸何所。師曰。子今欲識吾歸處。東西南北柳成絲。問。如何修行即得與道相應。師曰。高卷吟中箔。濃煎睡后茶。
【現代漢語翻譯】 現代漢語譯本 誤于禪德轉迷：被那些（自稱）禪宗大師所迷惑而迷失了方向。 歸路時寒：迴歸本性的道路是漫長而艱辛的。 珍重：請好好保重自己。 僧問：如何是從上來事？（有僧人問道：什麼是從一開始就存在的事物/本性？） 師曰：住。（禪師說：住于當下。） 曰：如何薦？（僧人說：如何才能領悟/證悟？） 師曰：可惜龍頭翻成蛇尾。（禪師說：可惜一開始很好，最終卻變得平庸。） 有僧禮拜起，將問話。師曰：如何且置。（有個僧人禮拜後起身，準備提問。禪師說：你想要問什麼先放一放。） 僧乃問：祇如興聖之子，還有相親分也無？（僧人於是問道：就像興聖的後代，還有親近的緣分嗎？） 師曰：祇待局終，不知柯爛。（禪師說：只等待棋局結束，卻不知道斧柄已經腐爛。比喻執迷不悟，不知變通。） 問：如何是維摩默？（有人問：什麼是維摩詰的沉默？） 師曰：謗。（禪師說：誹謗。意指維摩詰的沉默超越了語言，無法用語言來讚美，任何讚美都是一種侷限。） 曰：文殊因何贊？（問：文殊菩薩為何還要讚歎他？） 師曰：同案領過。（禪師說：一起領受了同樣的案件。意指文殊菩薩也理解維摩詰的境界。） 曰：維摩又如何？（問：維摩詰又如何呢？） 師曰：頭上三尺巾，手裡一枝拂。（禪師說：頭上戴著三尺高的頭巾，手裡拿著一根拂塵。描述維摩詰的形象，暗示其超越世俗。） 問：如何是諸佛出身處？（有人問：什麼是諸佛的出生之處？） 師曰：大洋海里一星火。（禪師說：浩瀚大海中的一點火星。比喻佛性雖小，卻能照亮整個世界。） 曰：學人不會。（問：弟子不明白。） 師曰：燒盡魚龍。（禪師說：燒盡魚龍。比喻去除一切妄想和執著。） 問：丹霞燒木佛，意旨如何？（有人問：丹霞禪師焚燒木佛，意圖是什麼？） 師曰：寒即圍爐向猛火。（禪師說：寒冷的時候就圍著火爐取暖。） 曰：還有過也無？（問：還有過錯嗎？） 師曰：熱即竹林溪畔坐。（禪師說：炎熱的時候就在竹林溪邊乘涼。） 問：如何是法界義宗？（有人問：什麼是法界的根本宗旨？） 師曰：九月九日浙江潮。（禪師說：九月九日的浙江潮。比喻法界的壯闊和不可思議。） 問：諸餘即不問，如何是光福門下，超毗盧越釋迦底人？（有人問：其他的不問，什麼是光福門下，超越毗盧遮那佛和釋迦牟尼佛的人？） 師曰：諸餘奉納。（禪師說：其他的都接受。意指超越一切分別。） 曰：恁么則平生慶幸去也。（問：這樣說來，我這一生就值得慶幸了。） 師曰：慶幸事作么生？（禪師說：慶幸的事情是什麼？） 僧罔措。師便喝。（僧人不知所措。禪師就大喝一聲。） 將下堂。僧問：下堂一句，乞師分付。（禪師準備下座。僧人問：請禪師開示一句下座的道理。） 師曰：攜履已歸西國去，此山空有老猿啼。（禪師說：提著鞋子已經回到西天去了，這座山只剩下老猿猴在啼叫。比喻佛法已經離開，只剩下空殼。） 問：鼓山有掣鼓奪旗之說，師且如何？（有人問：鼓山有奪鼓奪旗的說法，禪師您怎麼看？） 師曰：敗將不忍誅。（禪師說：戰敗的將領不忍心殺掉。） 曰：或遇良將又如何？（問：如果遇到優秀的將領又怎麼樣呢？） 師曰：念子孤魂賜汝三奠。（禪師說：可憐你這孤魂野鬼，賜你三杯祭奠。） 問：世尊入滅當歸何所？（有人問：世尊涅槃后應當歸向何處？） 師曰：鶴林空變色，真歸無所歸。（禪師說：鶴林只是徒然變色，真正的歸宿是無所歸。） 曰：未審必定何之？（問：不知道最終歸向何處？） 師曰：朱實殞勁風，繁英落素秋。（禪師說：紅色的果實被強風吹落，繁盛的花朵在深秋凋零。比喻世事無常。） 曰：我師將來，復歸何所？（問：我的老師將來，又將歸向何處？） 師曰：子今欲識吾歸處，東西南北柳成絲。（禪師說：你現在想知道我歸向何處，看看東西南北的柳樹都變成了柳絮。比喻無處不在，無所不歸。） 問：如何修行即得與道相應？（有人問：如何修行才能與道相應？） 師曰：高卷吟中箔，濃煎睡后茶。（禪師說：高高捲起吟詩的簾子，睡醒后煮一壺濃茶。比喻在日常生活中修行，體悟真道。）
【English Translation】 English version Misled by Chan masters, one loses their way. The road back is cold and long. (The path of returning to one's true nature is arduous.) Treasure this. (Take care of yourself.) A monk asked: 'What is the matter from the very beginning?' (What is the original nature?) The master said: 'Dwell.' (Dwell in the present moment.) The monk said: 'How to realize it?' The master said: 'It's a pity that the dragon's head turns into a snake's tail.' (It's a pity that something starts well but ends poorly.) A monk bowed and rose, intending to ask a question. The master said: 'Put aside what you want to ask for now.' The monk then asked: 'Like the descendants of Xingsheng (name of a person), is there still a chance for affinity?' The master said: 'Only waiting for the end of the game, not knowing the axe handle has rotted.' (Waiting for the end of the game, but not realizing the handle has rotted. A metaphor for being stubborn and not adapting.) Asked: 'What is Vimalakirti's (name of a Buddhist figure) silence?' The master said: 'Slander.' (It means that Vimalakirti's silence transcends language, and any praise is a limitation.) Asked: 'Why does Manjusri (name of a Bodhisattva) praise him?' The master said: 'Together they received the same case.' (Manjusri also understands Vimalakirti's state.) Asked: 'What about Vimalakirti?' The master said: 'A three-foot towel on his head, a whisk in his hand.' (Describing Vimalakirti's image, implying his transcendence of the mundane.) Asked: 'What is the birthplace of all Buddhas?' The master said: 'A spark of fire in the vast ocean.' (A small spark in the vast ocean. A metaphor for Buddha-nature being small but able to illuminate the world.) The monk said: 'This student does not understand.' The master said: 'Burn all the fish and dragons.' (Burn all the fish and dragons. A metaphor for removing all delusions and attachments.) Asked: 'What is the meaning of Danxia (name of a Chan master) burning a wooden Buddha?' The master said: 'When it's cold, gather around the stove and face the fierce fire.' Asked: 'Is there still a fault?' The master said: 'When it's hot, sit by the bamboo forest stream.' Asked: 'What is the essential principle of the Dharmadhatu (realm of reality)?' The master said: 'The Zhejiang tide on the ninth day of the ninth month.' (The Zhejiang tide on the ninth day of the ninth month. A metaphor for the vastness and inconceivability of the Dharmadhatu.) Asked: 'I won't ask about the others, what is a person under Guangfu's (name of a temple) gate, surpassing Vairocana (name of a Buddha) and Sakyamuni (name of a Buddha)?' The master said: 'All the others are accepted.' (Accepting all the others. It means transcending all distinctions.) Asked: 'In that case, I will be fortunate in my life.' The master said: 'What is the matter of being fortunate?' The monk was at a loss. The master then shouted. Preparing to leave the hall, the monk asked: 'A sentence for leaving the hall, please instruct me.' The master said: 'Carrying his shoes, he has already returned to the Western Land, this mountain is empty with only old monkeys crying.' (Carrying his shoes, he has already returned to the Western Land, this mountain is empty with only old monkeys crying. A metaphor for the Dharma having left, leaving only an empty shell.) Asked: 'Gushan (name of a mountain) has the saying of seizing the drum and capturing the flag, what do you say, Master?' The master said: 'A defeated general cannot bear to be killed.' Asked: 'What if a good general is encountered?' The master said: 'Pity your lonely soul, I will offer you three libations.' Asked: 'Where should the World Honored One (Sakyamuni Buddha) go after entering Nirvana?' The master said: 'The crane forest changes color in vain, true return is nowhere to return.' (The crane forest only changes color in vain, true return is nowhere to return.) Asked: 'I don't know where it will definitely go?' The master said: 'Red fruits fall in the strong wind, lush flowers fall in late autumn.' (Red fruits fall in the strong wind, lush flowers fall in late autumn. A metaphor for the impermanence of the world.) Asked: 'Where will my teacher return in the future?' The master said: 'If you want to know where I will return, the willows in the east, west, north, and south turn into silk.' (If you want to know where I will return, the willows in the east, west, north, and south turn into silk. A metaphor for being everywhere and returning to nowhere.) Asked: 'How can one cultivate to be in accordance with the Tao (the Way)?' The master said: 'Raise the curtain high while chanting, brew strong tea after sleeping.' (Raise the curtain high while chanting, brew strong tea after sleeping. A metaphor for cultivating in daily life and realizing the true Tao.)
建州白雲智作真寂禪師
永真朱氏子。容若梵僧。禮鼓山披剃。一日鼓山上堂。召大眾。眾皆回眸。山披襟示之。眾罔措。唯師朗悟厥旨。入室印證。又參次。山召曰近前來。師近前。山曰。南泉喚院主意作么生。師斂手端容退身而立。山莞然奇之。住后。上堂。還有人向宗乘中。致得一問來么。待山僧向宗乘中答時。有僧出禮拜。師便歸方丈。問如何是枯木里龍吟。師曰。火里蓮生。曰如何是髑髏里眼睛。師曰。泥牛入海。問如何是主中主。師曰。汝還具眼么。曰恁么則學人歸堂去也。師曰。猢猻入布袋。問如何是延平津。師曰。萬古水溶溶。曰如何是延平劍。師曰速須退步。曰未審津與劍是同是異。師曰。可惜許。次遷奉先。僧問。如何是奉先境。師曰。一任觀看。曰如何是境中人。師曰。莫無禮。問如何是奉先家風。師曰。即今在甚麼處。曰恁么則大眾有賴也。師曰。干汝甚麼事。問如何是為人一句。師曰不是奉先道不得。
鼓山智嚴了覺禪師
上堂。多言復多語。由來反相誤。珍重。僧問。石門之句即不問。請師方便示來機。師曰。問取露柱。問國王出世三邊靜。法王出世有何恩。師曰。還會么。曰幸遇明朝輒伸呈獻。師曰。吐卻著。曰若不禮拜。幾成無孔鐵錘。師曰。何異無孔鐵
【現代漢語翻譯】 現代漢語譯本 建州白雲智作真寂禪師
永真朱氏之子。相貌像梵僧。在鼓山剃度出家。一日，鼓山禪師上堂說法，呼喚大眾。大眾都回頭看。鼓山禪師敞開衣襟給他們看，大眾不知所措。只有智作禪師領悟了其中的旨意，入室得到印證。又有一次參禪，鼓山禪師呼喚說：『近前來。』智作禪師走近前。鼓山禪師說：『南泉禪師呼喚院主，意圖是什麼？』智作禪師收手端正儀容，退身站立。鼓山禪師高興地認為他很奇特。後來智作禪師住持一方，上堂說法時說：『還有人能從宗乘（zōngchéng，佛教宗派的教義和修行方法）中提出一個問題嗎？』等我從宗乘中回答時。』有個僧人出來禮拜。智作禪師就回方丈室了。有人問：『什麼是枯木里龍吟？』智作禪師說：『火里蓮生。』問：『什麼是髑髏（dúlóu，頭蓋骨）里眼睛？』智作禪師說：『泥牛入海。』問：『什麼是主中主？』智作禪師說：『你還長著眼睛嗎？』說：『既然這樣，那麼學人就回堂里去了。』智作禪師說：『猢猻入布袋。』問：『什麼是延平津（Yánpíng jīn，地名）？』智作禪師說：『萬古水溶溶。』問：『什麼是延平劍（Yánpíng jiàn）？』智作禪師說：『速須退步。』問：『不知道津與劍是相同還是相異？』智作禪師說：『可惜啊。』後來遷往奉先寺。有僧人問：『什麼是奉先境？』智作禪師說：『一任觀看。』問：『什麼是境中人？』智作禪師說：『莫無禮。』問：『什麼是奉先家風？』智作禪師說：『現在在什麼地方？』說：『既然這樣，那麼大眾就有依靠了。』智作禪師說：『關你什麼事？』問：『什麼是為人的一句話？』智作禪師說：『不是奉先寺的人說不出來。』
鼓山智嚴了覺禪師
上堂說法。說得越多，說得越雜，反而容易互相耽誤。珍重。有僧人問：『石門（Shímén）的語句暫且不問，請禪師方便開示其中的玄機。』智嚴禪師說：『去問露柱（lùzhù，寺廟裡的柱子）。』問：『國王出世，三邊平靜，法王（fǎwáng，佛的別稱）出世，有什麼恩德？』智嚴禪師說：『會了嗎？』說：『有幸遇到明天，斗膽呈獻。』智嚴禪師說：『吐出來。』說：『如果不禮拜，幾乎成了無孔鐵錘。』智嚴禪師說：『和無孔鐵錘有什麼區別？』
【English Translation】 English version Zen Master Zhizuo Zhenji of Baiyun in Jianzhou
He was a son of the Zhu family in Yongzhen. His appearance resembled a梵僧 (Fàn sēng, Indian monk). He was tonsured at Gushan (Gǔshān, Drum Mountain, a famous Buddhist mountain). One day, the abbot of Gushan ascended the Dharma hall and summoned the assembly. Everyone turned their heads to look. The abbot opened his robe to show them, but the assembly was at a loss. Only Zhizuo (Zhìzuò, the Zen Master's name) clearly understood the meaning and received confirmation in the abbot's room. Another time, during meditation, the abbot summoned him, saying, 'Come closer.' Zhizuo approached. The abbot said, 'What was Nanquan's (Nánquán, a Zen master's name) intention in calling the monastery director?' Zhizuo composed himself, retreated, and stood still. The abbot smiled, finding him remarkable. After Zhizuo became an abbot himself, he ascended the Dharma hall and said, 'Is there anyone who can bring forth a question from within the宗乘 (zōngchéng, the teachings and practices of a Buddhist school)? I will wait for a question from within the宗乘 (zōngchéng, the teachings and practices of a Buddhist school) to answer.' A monk came forward and bowed. Zhizuo then returned to his abbot's room. Someone asked, 'What is the dragon's roar from a withered tree?' Zhizuo said, 'A lotus flower blooming in fire.' Asked, 'What are the eyes in a髑髏 (dúlóu, skull)?' Zhizuo said, 'A mud ox enters the sea.' Asked, 'What is the master of masters?' Zhizuo said, 'Do you still have eyes?' Said, 'In that case, this student will return to the hall.' Zhizuo said, 'A monkey enters a bag.' Asked, 'What is延平津 (Yánpíng jīn, Yanping Ferry)?' Zhizuo said, 'The water is endlessly flowing for eternity.' Asked, 'What is延平劍 (Yánpíng jiàn, Yanping Sword)?' Zhizuo said, 'Quickly retreat.' Asked, 'I don't know if the ferry and the sword are the same or different?' Zhizuo said, 'What a pity.' Later, he moved to奉先 (Fèngxiān, Dedicated to Ancestors Temple). A monk asked, 'What is the realm of奉先 (Fèngxiān, Dedicated to Ancestors Temple)?' Zhizuo said, 'Look as you please.' Asked, 'What is the person within the realm?' Zhizuo said, 'Don't be rude.' Asked, 'What is the family style of奉先 (Fèngxiān, Dedicated to Ancestors Temple)?' Zhizuo said, 'Where is it right now?' Said, 'In that case, the assembly has something to rely on.' Zhizuo said, 'What does it have to do with you?' Asked, 'What is a word for the sake of others?' Zhizuo said, 'Those who are not from奉先 (Fèngxiān, Dedicated to Ancestors Temple) cannot say it.'
Zen Master Zhiyan Liaojue of Gushan
Ascending the Dharma hall, he said, 'The more one speaks, the more one says, the more likely they are to mislead each other. Treasure this.' A monk asked, 'I won't ask about the phrase of石門 (Shímén, Stone Gate), please, Master, conveniently reveal the opportunity.' Zhiyan said, 'Ask the露柱 (lùzhù, pillar in a temple).' Asked, 'When the king is born, the three borders are peaceful. When the Dharma King (fǎwáng, another name for Buddha) is born, what kindness is there?' Zhiyan said, 'Do you understand?' Said, 'Fortunately, I have the opportunity to present it tomorrow.' Zhiyan said, 'Spit it out.' Said, 'If I don't bow, it will almost become a holeless iron hammer.' Zhiyan said, 'What's the difference from a holeless iron hammer?'
錘。
福州龍山智嵩妙虛禪師
上堂。幸自分明。須作這個節目。作么到這裡便成節目。便成增語。便成塵玷。未有如許多事時作么生。僧問。古佛化導。今祖重興。人天輻輳于禪庭至理若為于開示。師曰。亦不敢孤負大眾。曰恁么則人天不謬。慇勤請。頓使凡心作佛心。師曰。仁者作么生。曰退身禮拜隨眾上下。師曰。我識得汝也。
泉州鳳凰山強禪師
僧問。燈傳鼓嶠。道化溫陵。不跨石門。請師通訊。師曰。若不是今日攔胸撞出。曰。恁么則今日親聞師子吼。他時終作鳳凰兒。師曰。又向這裡涂污人。問白浪滔天境。何人住太虛。師曰。靜夜思堯鼓。回頭聞舜琴。
福州龍山文義禪師
上堂。若舉宗乘。即院寂徑荒。若留委問。更待個甚麼。還有人委悉么。出來驗看。若無人委悉。且莫掠虛好。便下座。問。如何是人王。師曰。威風人盡懼。曰如何是法王。師曰。一句令當行。曰二王還分不分。師曰。適來道甚麼。
福州鼓山智岳了宗禪師
本郡人也。初遊方至鄂州黃龍問。久向黃龍。及乎到來祇見赤斑蛇。龍曰。汝祇見赤斑蛇。且不識黃龍。師曰。如何是黃龍。龍曰。滔滔地。師曰。忽遇金翅鳥來又作么生。龍曰。性命難存。師曰。恁么則被他吞卻去也。
【現代漢語翻譯】 現代漢語譯本 錘。
福州龍山智嵩妙虛禪師
上堂。幸好大家都已明白，須得做這個節目（指禪宗的某種實踐或討論）。做什麼到了這裡就成了節目，就成了多餘的話，就成了塵垢？在還沒有這麼多事的時候，又是怎麼樣的呢？僧人問：『古佛（過去的佛）教化引導，今祖（當代的祖師）重新振興，人天（人和天人）聚集在禪庭，至理（最高的道理）要如何開示呢？』 師父說：『也不敢辜負大眾。』 僧人說：『這樣說來，人天就不會有錯謬，慇勤地請求，頓時使凡夫的心變成佛心。』 師父說：『你（仁者）是怎麼做的呢？』 僧人說：『退身禮拜，跟隨大眾上下。』 師父說：『我認得你了。』
泉州鳳凰山強禪師
僧人問：『燈傳鼓嶠（地名），道化溫陵（地名），不跨石門（地名），請師父傳遞資訊。』 師父說：『若不是今日攔胸撞出（指直截了當的提問），』 僧人說：『這樣說來，今日親耳聽聞師子吼（佛法的威嚴），他日終將成為鳳凰兒（指得道之人）。』 師父說：『又在這裡涂污人（指不應執著于言語）。』 問：『白浪滔天之境，何人住在太虛（空曠的境界）？』 師父說：『靜夜思堯鼓（堯帝時代的鼓聲），回頭聞舜琴（舜帝時代的琴聲）。』
福州龍山文義禪師
上堂。如果舉揚宗乘（禪宗的宗旨），那麼寺院就寂靜，道路就荒蕪。如果留下疑問，更要等待什麼呢？還有人明白嗎？出來驗證看看。如果沒有人明白，就不要虛度光陰。』 便下座。問：『如何是人王（人間的君王）？』 師父說：『威風凜凜，人人都畏懼。』 僧人說：『如何是法王（佛法的君王）？』 師父說：『一句命令，就能正確施行。』 僧人說：『二王（人王和法王）還分不分（是否有所區別）？』 師父說：『剛才說什麼？』
福州鼓山智岳了宗禪師
本郡人也。當初遊歷四方，到達鄂州黃龍（地名），問：『久仰黃龍（黃龍慧南禪師），及至到來，只見赤斑蛇（指表面的現象）。』 黃龍說：『你只見赤斑蛇，卻不認識黃龍（指真正的佛法）。』 師父說：『如何是黃龍？』 黃龍說：『滔滔地（指佛法無處不在）。』 師父說：『忽然遇到金翅鳥（比喻強大的力量）來，又該怎麼辦？』 黃龍說：『性命難存（指無法抵抗）。』 師父說：『這樣說來，就被他吞吃掉了。』
【English Translation】 English version Hammer.
Chan Master Zhisong Miaoxu of Longshan Mountain, Fuzhou
Entering the hall. Fortunately, everyone understands clearly, it is necessary to make this program (referring to a certain practice or discussion in Zen Buddhism). What makes it a program when you get here, becomes redundant words, becomes dust and dirt? What was it like when there weren't so many things? A monk asked, 'Ancient Buddhas (past Buddhas) taught and guided, and the current patriarch (contemporary patriarch) is revitalizing. Humans and devas (humans and celestial beings) gather in the Zen courtyard. How should the ultimate truth (the highest truth) be revealed?' The Master said, 'I dare not fail the public.' The monk said, 'In that case, humans and devas will not be mistaken, earnestly requesting, instantly turning the mind of a mortal into the mind of a Buddha.' The Master said, 'What are you (benevolent one) doing?' The monk said, 'Retreating to bow and following the crowd up and down.' The Master said, 'I recognize you.'
Chan Master Qiang of Fenghuang (Phoenix) Mountain, Quanzhou
A monk asked, 'The lamp is transmitted to Guqiao (place name), the Dao transforms Wenling (place name), without crossing Shimen (place name), please Master transmit the message.' The Master said, 'If it weren't for today's direct question (literally 'blocking the chest and bumping out'),' The monk said, 'In that case, today I personally heard the lion's roar (the majesty of the Dharma), and one day I will become a phoenix child (referring to an enlightened person).' The Master said, 'You are again smearing people here (referring to not being attached to words).' Asked, 'In the realm of white waves soaring to the sky, who lives in the Tai Xu (vast emptiness)?' The Master said, 'Quiet night thinking of Yao's drum (the drum sound of Emperor Yao's era), turning around to hear Shun's zither (the zither sound of Emperor Shun's era).'
Chan Master Wenyi of Longshan Mountain, Fuzhou
Entering the hall. If the teachings of the sect (Zen sect's teachings) are promoted, then the monastery will be silent and the road will be desolate. If questions are left, what else is there to wait for? Does anyone understand? Come out and verify. If no one understands, don't waste time.' Then he descended from the seat. Asked, 'What is the human king (king of the human realm)?' The Master said, 'With awe-inspiring power, everyone is afraid.' The monk said, 'What is the Dharma king (king of the Dharma)?' The Master said, 'One command can be correctly implemented.' The monk said, 'Are the two kings (human king and Dharma king) still separate (are there any differences)?' The Master said, 'What did you say just now?'
Chan Master Zhiyue Liaozong of Gushan Mountain, Fuzhou
He was a native of this prefecture. Initially, he traveled around and arrived at Huanglong (place name) in Ezhou, and asked, 'I have long admired Huanglong (Chan Master Huanglong Huinan), but when I arrived, I only saw a red-spotted snake (referring to superficial phenomena).' Huanglong said, 'You only see the red-spotted snake, but you don't recognize Huanglong (referring to the true Dharma).' The Master said, 'What is Huanglong?' Huanglong said, 'Overflowing (referring to the Dharma being everywhere).' The Master said, 'If suddenly a garuda (a metaphor for a powerful force) comes, what should be done?' Huanglong said, 'Life is hard to preserve (referring to being unable to resist).' The Master said, 'In that case, it will be swallowed up.'
龍曰。謝阇黎供養。師便禮拜。住后。上堂。我若全舉宗乘。汝向甚麼處領會。所以道。古今常露。體用無妨。不勞久立。珍重。問虛空還解作用也無。師拈起拄杖曰。這個師僧好打。僧無語。
襄州定慧禪師
僧問。如何是佛向上事。師曰。無人不驚。曰學人未委在。師曰。不妨難向。問不借時機用。如何話祖宗。師曰。阇黎還具慚愧么。僧便喝。師休去。
福州鼓山清諤宗曉禪師
僧問。亡僧遷化向甚麼處去也。師曰。時寒不出手。
金陵凈德院沖煦慧悟禪師
福州和氏子。僧問。如何是大道。師曰。我無小徑。曰如何是小徑。師曰。我不知大道。
金陵報恩院清護崇因妙行禪師
福州長樂陳氏子。六歲禮鼓山披削。於國師言下發明。開堂日。僧問。諸佛出世。天花亂墜。和尚出世。有何祥瑞。師曰。昨日新雷發。今朝細雨飛。問如何是諸佛玄旨。師曰。草鞋木履。開寶三年示寂。茶毗收舍利三百餘粒。並靈骨歸。于建州雞足山臥云院建塔。
龍華照禪師法嗣
臺州瑞巖師進禪師
僧問。如何是瑞巖境。師曰。重重疊嶂南來。遠北向皇都咫尺間。曰如何是境中人。師曰萬里白雲朝瑞岳。微微細雨灑簾前。曰未審如何親近此人。師曰。將謂阇
【現代漢語翻譯】 現代漢語譯本 龍說：『感謝阇黎（Shé lí，梵語，意為老師）的供養。』 禪師便禮拜。之後，禪師上堂說法，說：『我如果完全舉出宗乘（Zōng chéng，佛教宗派的傳承），你們從什麼地方領會？』 所以說，『古今常露，體用無妨。』 不用久站，珍重。」 有僧人問：「虛空還懂得作用嗎？」 禪師拿起拄杖說：「這個師僧（Shī sēng，和尚）該打。」 僧人無語。
襄州定慧禪師
有僧人問：「如何是佛向上事？」 禪師說：「無人不驚。」 僧人說：「學人未明白。」 禪師說：「不妨難向。」 問：「不借時機用，如何話祖宗？」 禪師說：「阇黎（Shé lí，梵語，意為老師）還具慚愧么？」 僧人便喝。 禪師說：「休去。」
福州鼓山清諤宗曉禪師
有僧人問：「亡僧遷化向甚麼處去也？」 禪師說：「時寒不出手。」
金陵凈德院沖煦慧悟禪師
福州和氏子。有僧人問：「如何是大道？」 禪師說：「我無小徑。」 僧人說：「如何是小徑？」 禪師說：「我不知大道。」
金陵報恩院清護崇因妙行禪師
福州長樂陳氏子。六歲在鼓山剃度。在國師的言語下開悟。開堂之日，有僧人問：「諸佛出世，天花亂墜，和尚出世，有何祥瑞？」 禪師說：「昨日新雷發，今朝細雨飛。」 問：「如何是諸佛玄旨？」 禪師說：「草鞋木履。」 開寶三年圓寂，火化后得到舍利三百餘粒，連同靈骨歸葬于建州雞足山臥云院，並建塔。
龍華照禪師法嗣
臺州瑞巖師進禪師
有僧人問：「如何是瑞巖境？」 禪師說：「重重疊嶂南來，遠北向皇都咫尺間。」 僧人說：「如何是境中人？」 禪師說：「萬里白雲朝瑞岳，微微細雨灑簾前。」 僧人說：「未審如何親近此人？」 禪師說：「將謂阇
【English Translation】 English version The Dragon said, 'Thank you, Shélí (梵語, meaning teacher) for your offering.' The Master then bowed in return. Afterwards, he ascended the Dharma hall and said, 'If I were to fully expound the Zōngchéng (宗乘, the lineage of a Buddhist school), where would you grasp its meaning?' Therefore, it is said, 'It is constantly revealed from ancient times to the present, its essence and function are unobstructed.' No need to stand for long, take care.' A monk asked, 'Does emptiness also understand function?' The Master picked up his staff and said, 'This monk deserves a beating.' The monk was speechless.
Zen Master Dinghui of Xiangzhou
A monk asked, 'What is the matter beyond the Buddha?' The Master said, 'No one is not astonished.' The monk said, 'This student does not understand.' The Master said, 'It doesn't matter if it's difficult to approach.' Asked, 'Without borrowing opportune moments, how to speak of the ancestors?' The Master said, 'Shélí (梵語, meaning teacher), do you still possess shame?' The monk then shouted. The Master said, 'Stop it.'
Zen Master Qing'e Zongxiao of Gushan, Fuzhou
A monk asked, 'Where does the deceased monk go after transformation?' The Master said, 'It's too cold to extend a hand.'
Zen Master Chongxu Huiwu of Jingde Monastery, Jinling
A native of Fuzhou with the surname He. A monk asked, 'What is the Great Path?' The Master said, 'I have no small paths.' The monk said, 'What is a small path?' The Master said, 'I do not know the Great Path.'
Zen Master Qinghu Chongyin Miaoxing of Bao'en Monastery, Jinling
A native of Changle, Fuzhou, with the surname Chen. He was tonsured at Gushan at the age of six. He attained enlightenment under the words of the National Teacher. On the day of his opening the Dharma hall, a monk asked, 'When the Buddhas appear in the world, heavenly flowers fall in disarray. When the Master appears in the world, what auspicious signs are there?' The Master said, 'Yesterday, new thunder rumbled; this morning, fine rain flies.' Asked, 'What is the profound meaning of all the Buddhas?' The Master said, 'Straw sandals and wooden clogs.' He passed away in the third year of the Kaibao era. After cremation, more than three hundred relics were collected, along with his spiritual bones, and returned to Woyun Monastery on Jizu Mountain in Jianzhou, where a pagoda was built.
Dharma Successor of Zen Master Longhua Zhao
Zen Master Shijin of Ruiyan, Taizhou
A monk asked, 'What is the realm of Ruiyan?' The Master said, 'Layers upon layers of overlapping peaks come from the south, far north towards the imperial capital is just a short distance.' The monk said, 'What is the person within the realm?' The Master said, 'Ten thousand miles of white clouds face Ruiyue in the morning, a gentle drizzle sprinkles before the curtains.' The monk said, 'I don't know how to approach this person?' The Master said, 'I thought Shé
黎親入室。元來猶隔萬重關。
臺州六通院志球禪師
僧問。全身佩劍時如何。師曰。落曰當者如何。師曰。熏天炙地。問如何是六通境。師曰深目江山一任看。曰如何是境中人。師曰。古今自去來。曰離此二途。還有向上事也無。師曰有。曰如何是向上事。師曰。雲水千徒與萬徒。問擁毳玄徒。請師指示。師曰。紅爐不墜雁門關。曰如何是。紅爐不墜雁門關。師曰。青霄豈吝眾人攀。曰還有不知者也無。師曰有。曰如何是不知者。師曰。金榜上無名。問如何是和尚家風。師曰。萬家明月朗。問如何是第二月。師曰。山河大地。
杭州雲龍院歸禪師
僧問。久戰沙場為甚麼功名不就。師曰。過在這邊。曰還有升進處也無。師曰。冰消瓦解。
杭州功臣院道閑禪師
僧問。如何是功臣家風。師曰。俗人東畔立。僧眾在西邊。問如何是學人自己。師曰。如汝與我。曰恁么則無二去也。師曰。十萬八千。
福州報國院照禪師
上堂。我若全機。汝向甚麼處摸索。蓋為根器不等。便成不具慚愧。還委得么。如今與諸仁者。作個入底門路。乃敲繩床兩下曰。還見么。還聞么。若見便見。若聞便聞。莫向意識里卜度。卻成妄想顛倒。無有出期。珍重。佛塔被雷霹。有問。祖佛塔
【現代漢語翻譯】 現代漢語譯本：
黎親入室，原本還隔著萬重關隘。
臺州六通院志球禪師
僧人問：『全身佩戴寶劍時如何？』 禪師說：『落日當空時如何？』 禪師說：『熏天炙地。』 問：『如何是六通境（擁有六種神通的境界）？』 禪師說：『深邃的目光可以隨意觀看江山。』 問：『如何是境中人（處於這種境界中的人）？』 禪師說：『古往今來，自由來去。』 問：『離開這兩種途徑，還有向上提升的事情嗎？』 禪師說：『有。』 問：『如何是向上提升的事情？』 禪師說：『雲水僧侶成千上萬。』 問：『眾多身披袈裟的玄門弟子，請禪師指示。』 禪師說：『紅爐（比喻猛烈的火焰）不會讓雁門關（地名，比喻險要的關隘）失守。』 問：『如何是紅爐不墜雁門關？』 禪師說：『青天難道吝嗇不讓眾人攀登嗎？』 問：『還有不知道的人嗎？』 禪師說：『有。』 問：『如何是不知者？』 禪師說：『金榜上沒有名字。』 問：『如何是和尚的家風？』 禪師說：『萬家明月朗照。』 問：『如何是第二個月亮？』 禪師說：『山河大地。』
杭州雲龍院歸禪師
僧人問：『久經沙場，為什麼功名不能成就？』 禪師說：『過錯就在這邊。』 問：『還有升進的地方嗎？』 禪師說：『冰消瓦解。』
杭州功臣院道閑禪師
僧人問：『如何是功臣的家風？』 禪師說：『俗人站在東邊，僧眾站在西邊。』 問：『如何是學人自己？』 禪師說：『像你和我一樣。』 問：『這樣說來就沒有差別了嗎？』 禪師說：『十萬八千里。』
福州報國院照禪師
上堂說法。我說出全部的機鋒，你們又到什麼地方去摸索？正因為根器不同，便成了不具備慚愧之心。還明白嗎？現在為各位仁者，開闢一個深入的門路。於是敲擊禪床兩下說：『看見了嗎？聽見了嗎？如果看見就看見了，如果聽見就聽見了。不要在意識里猜測，卻成了妄想顛倒，沒有出頭之日。珍重。』 佛塔被雷劈。有人問：『祖佛塔（供奉祖師和佛陀的塔）……』
【English Translation】 English version:
Reaching the inner chamber, originally still separated by ten thousand layers of barriers.
Chan Master Zhi Qiu of Liutong Monastery in Taizhou
A monk asked: 'What is it like when fully adorned with a sword?' The Master said: 'What is it like when the setting sun is in the sky?' The Master said: 'Scorching heaven and earth.' Asked: 'What is the realm of the Six Supernatural Powers (Liutong jing 六通境) (the realm of possessing six kinds of supernatural powers)?' The Master said: 'Profound eyes can freely view the rivers and mountains.' Asked: 'What is the person in the realm (jing zhong ren 境中人) (the person in this realm)?' The Master said: 'Coming and going freely from ancient times to the present.' Asked: 'Apart from these two paths, is there anything else to ascend to?' The Master said: 'Yes.' Asked: 'What is the matter of ascending?' The Master said: 'Thousands upon thousands of cloud and water monks.' Asked: 'Numerous Xuanmen (玄門) disciples wearing kasayas, please instruct us, Master.' The Master said: 'The red furnace (hong lu 紅爐) (a metaphor for intense flames) will not let Yanmen Pass (Yanmen Guan 雁門關) (a place name, a metaphor for a strategic pass) fall.' Asked: 'What is 'the red furnace does not let Yanmen Pass fall'?' The Master said: 'Does the blue sky begrudge allowing everyone to climb?' Asked: 'Are there still those who do not know?' The Master said: 'Yes.' Asked: 'Who are those who do not know?' The Master said: 'There is no name on the golden list.' Asked: 'What is the family style of the Abbot?' The Master said: 'Ten thousand families are illuminated by the bright moon.' Asked: 'What is the second moon?' The Master said: 'Rivers, mountains, and the great earth.'
Chan Master Gui of Yunlong Monastery in Hangzhou
A monk asked: 'Having fought on the battlefield for so long, why has merit and fame not been achieved?' The Master said: 'The fault lies on this side.' Asked: 'Is there still a place for advancement?' The Master said: 'Ice melts and tiles disintegrate.'
Chan Master Dao Xian of Gongchen Monastery in Hangzhou
A monk asked: 'What is the family style of a meritorious official?' The Master said: 'Laypeople stand on the east side, and the Sangha stands on the west side.' Asked: 'What is the student's own self?' The Master said: 'Like you and me.' Asked: 'In that case, there is no difference?' The Master said: 'One hundred and eight thousand miles.'
Chan Master Zhao of Baoguo Monastery in Fuzhou
Ascending the Dharma hall. If I speak with complete spontaneity, where would you search? Precisely because the capacities are unequal, one becomes without a sense of shame. Do you understand? Now, for all of you, I will open a path to the depths. Then, striking the Zen platform twice, he said: 'Do you see? Do you hear? If you see, then see. If you hear, then hear. Do not speculate in consciousness, for that becomes delusional and inverted, with no hope of escape. Treasure this.' The pagoda was struck by lightning. Someone asked: 'The Ancestral Buddha Pagoda (Zu Fo Ta 祖佛塔) (a pagoda dedicated to the founding teachers and Buddhas)...'
廟。為甚麼卻被雷霹。師曰。通天作用。曰既是通天作用。為甚麼卻霹佛。師曰。作用何處見有佛。曰爭柰狼籍何。師曰。見甚麼。
臺州白雲乃禪師
僧問。荊山有玉非為寶。囊里真金賜一言。師曰。我家本貧。曰慈悲何在。師曰。空慚道者名。
翠巖參禪師法嗣
杭州龍冊寺子興明悟禪師
僧問。正位中還有人成佛否。師曰。誰是眾生。曰若恁么則總成佛去也。師曰。還我正位來。曰如何是正位。師曰。汝是眾生。問如何是無價珍。師曰。卞和空抱璞。曰忽遇楚王還進也無。師曰凡聖相繼續。問。古人拈布毛意作么生。師曰阇黎舉不全。曰如何舉得全。師乃拈起袈裟。
溫州雲山佛㠗院知默禪師
僧問。如何是佛㠗家風。師曰。送客不離三步內。邀賓祇在草堂前。上堂。山僧如今看見諸上座。恁么行腳。吃辛吃苦。盤山涉澗。終不為觀看州縣。參尋名山勝蹟。莫非為此一大事。如今且要。諸人于本分參。問中通個訊息來。雲山敢與證明。非但云山證明。乃至禪林佛剎。亦與證明。還有么。若無。不如散去。便下座。
鏡清怤禪師法嗣
越州清化師訥禪師
僧問。十二時中如何得不疑惑去。師曰。好。曰恁么則得遇于師去也。師曰。珍重。僧來禮拜
【現代漢語翻譯】 現代漢語譯本： 僧：廟宇為什麼會被雷劈？ 師（禪師）：這是通天的作用。 僧：既然是通天的作用，為什麼劈的是佛像？ 師：作用在哪裡能看到佛？ 僧：那這狼藉的景象又怎麼說呢？ 師：你看到了什麼？ 現代漢語譯本： 臺州白雲乃禪師 僧問：荊山有玉卻不認為是寶，請賜一句真金良言。 師：我家本來就貧窮。 僧：慈悲在哪裡？ 師：慚愧，空有道者的名號。 現代漢語譯本： 翠巖參禪師的法嗣 杭州龍冊寺子興明悟禪師 僧問：在正位中還有人能成佛嗎？ 師：誰是眾生？ 僧：如果這樣說，那豈不是都能成佛了？ 師：還我正位來。 僧：什麼是正位？ 師：你就是眾生。 問：什麼是無價之寶？ 師：卞和（人名，因獻玉而聞名）空自抱著璞玉。 僧：如果遇到楚王（春秋戰國時期楚國的君主）還會獻上去嗎？ 師：凡人和聖人相續不斷。 問：古人拈起布毛是什麼意思？ 師：你舉得不完整。 僧：怎樣才能舉得完整？ 師於是拿起袈裟。 現代漢語譯本： 溫州雲山佛㠗院知默禪師 僧問：什麼是佛㠗的家風？ 師：送客不超過三步遠，迎接客人就在草堂前。 上堂：山僧我現在看到各位，這樣行腳，吃苦受累，跋山涉水，終究不是爲了觀看州縣風光，參拜名山勝蹟，莫非是爲了這一件大事。現在且要各位在本分上參悟，從中通個訊息出來，雲山我敢為大家證明。非但云山我能證明，乃至整個禪林佛剎，都能為大家證明。還有人要問嗎？如果沒有，不如就散了吧。說完便下座。 現代漢語譯本： 鏡清怤禪師的法嗣 越州清化師訥禪師 僧問：如何才能在十二時辰中不產生疑惑？ 師：好。 僧：這樣說來，我就算是遇到師父了。 師：珍重。 僧人上前禮拜。
【English Translation】 English version: Monk: Why was the temple struck by lightning? Master (Zen Master): It's the function of penetrating heaven. Monk: Since it's the function of penetrating heaven, why was it the Buddha statue that was struck? Master: Where in the function do you see a Buddha? Monk: Then what about this messy scene? Master: What did you see? English version: Zen Master Baiyun Nai of Taizhou Monk asked: The jade of Jing Mountain is not considered a treasure, please bestow a word of true gold. Master: My family has always been poor. Monk: Where is compassion? Master: Ashamed, I only have the name of a Daoist. English version: Successor of Zen Master Cuiyan Can Zen Master Zixing Mingwu of Longce Temple in Hangzhou Monk asked: In the proper position, can anyone still become a Buddha? Master: Who are sentient beings? Monk: If that's the case, then wouldn't everyone become a Buddha? Master: Return the proper position to me. Monk: What is the proper position? Master: You are a sentient being. Asked: What is a priceless treasure? Master: Bian He (a person's name, known for offering jade) vainly holds the uncut jade. Monk: If he encountered King Chu (the ruler of the Chu state during the Spring and Autumn and Warring States periods), would he still offer it? Master: Mortals and sages continue endlessly. Asked: What did the ancients mean by picking up a piece of cloth fiber? Master: You didn't raise it completely. Monk: How can it be raised completely? The Master then picked up his kasaya (袈裟, a Buddhist robe). English version: Zen Master Zhimuo of Yunshan Foshi Temple in Wenzhou Monk asked: What is the family style of Foshi? Master: Seeing guests off no more than three steps away, welcoming guests only in front of the thatched cottage. Ascending the Dharma hall: I, this mountain monk, now see all of you, walking around like this, enduring hardship, traversing mountains and rivers, ultimately not to see the scenery of the prefectures and counties, or to visit famous mountains and scenic spots, could it be for this one great matter. Now I want all of you to contemplate on your own inherent nature, and communicate a message from within. I, Yunshan, dare to vouch for you. Not only can I, Yunshan, vouch for you, but even the entire Zen forest and Buddhist temples can vouch for you. Does anyone else want to ask? If not, then let's disperse. Then he descended from his seat. English version: Successor of Zen Master Jingqing Fu Zen Master Shiner of Qinghua Temple in Yuezhou Monk asked: How can one avoid doubts in the twelve periods of the day? Master: Good. Monk: In that case, I have met the Master. Master: Take care. The monk came forward to bow.
。師曰。子亦善問。吾亦善答。曰恁么則大眾久立。師曰。抑逼大眾作甚麼。問去卻賞罰如何是吹毛劍。師曰。錢塘江里好渡船。問如何是西來意。師曰。可煞新鮮。
衢州南禪遇緣禪師
因有俗士謂之鐵腳。忽騎馬至。僧問。師既是鐵腳。為甚麼卻騎馬。師曰。腰帶不因遮腹痛幞頭豈是御天寒。官人問師。和尚恁么後生。為甚麼卻為尊宿。師曰。千歲祇言朱頂鶴。朝生便是鳳凰兒。上堂此個事得恁么難道。時有僧出曰。請師道。師曰。睦州溪苔錦軍石耳。問眾手淘金。誰是得者。師曰。溪畔披砂徒自困。家中有寶速須還。曰恁么即始終不從人得去也。師曰。饒君便有擎山力。未免肩頭有擔胝。
福州資福院智遠禪師
福州人也。參鏡清問。如何是諸佛出身處。清曰。大家要知。師曰。如斯則眾眼難瞞去也。清曰。理能縛豹。師因此發悟玄旨。住后。僧問。師唱誰家曲。宗風嗣阿誰。師曰。雪嶺峰前月鏡湖波里明。問。諸佛出世。天雨四華。地搖六動。和尚今日有何祥瑞。師曰。一物不生全體露。目前光彩阿誰知。問。如何是直示一句。師曰。是甚麼。師乃曰。還會么。會去即今便了。不會塵沙算劫。祇據諸賢分上。古佛心源。明露現前。匝天遍地森羅萬象。自己家風。佛與眾生。本無差別
【現代漢語翻譯】 現代漢語譯本： 師父說：『你問得好，我也答得好。』（師父讚賞提問者的問題。） （提問者）說：『既然這樣，那麼大眾站立很久了。』（提問者暗示時間已晚。） 師父說：『逼迫大眾做什麼？』（師父不贊同形式主義。） （提問者）問：『去掉賞罰，什麼是吹毛劍？』（提問者問什麼是具有決定性力量的工具。） 師父說：『錢塘江里有好渡船。』（師父暗示答案就在眼前。） （提問者）問：『如何是西來意？』（提問者問禪宗的根本宗旨是什麼。） 師父說：『真是新鮮。』（師父暗示答案簡單直接，無需複雜解釋。）
衢州南禪遇緣禪師
因為有俗人稱他為『鐵腳』（形容禪師經常四處遊歷）。忽然騎馬來到。僧人問：『師父既然是鐵腳，為什麼卻騎馬？』 師父說：『腰帶不是因為肚子疼才系的，頭巾難道是爲了抵禦天寒嗎？』（師父用比喻說明事物有其不同的用途和原因。） 官員問師父：『和尚你這麼年輕，為什麼卻成為尊宿（德高望重的僧人）？』 師父說：『千年以來人們只說朱頂鶴，剛出生的就是鳳凰。』（師父強調內在的本質，不以年齡論英雄。） 上堂說法：『這件事得到是這麼難嗎？』（禪師提出問題，引導思考。） 當時有僧人出來說：『請師父說。』 師父說：『睦州溪的苔蘚像錦緞，軍石的石耳。』（師父用具體的景物來暗示禪機。） （提問者）問：『眾人一起淘金，誰是得到金子的人？』 師父說：『在溪邊披沙徒勞無功，家中藏有寶藏應該趕快回去尋找。』（師父勸人向內尋找真我。） （提問者）說：『既然這樣，那麼始終不能從別人那裡得到。』 師父說：『即使你有擎山的力量，也免不了肩膀上有擔子的磨痕。』（師父說明即使有能力，也需要付出努力。）
福州資福院智遠禪師
福州人。參拜鏡清禪師，（智遠禪師）問：『如何是諸佛出身處？』（智遠禪師問佛性的根源在哪裡。） 鏡清禪師說：『大家都想知道。』 （智遠禪師）說：『這樣就難以瞞過眾人的眼睛了。』（智遠禪師暗示答案顯而易見。） 鏡清禪師說：『理能縛豹。』（鏡清禪師用比喻說明道理的力量。） 智遠禪師因此領悟了玄妙的旨意。住持寺院后，僧人問：『師父唱的是誰家的曲子？宗風繼承的是誰？』 師父說：『雪嶺峰前的月亮，鏡湖波里的光明。』（師父用自然景象來比喻禪宗的傳承和智慧。） （提問者）問：『諸佛出世，天雨四華，地搖六動，和尚今天有什麼祥瑞？』（提問者問禪師的證悟有什麼特別之處。） 師父說：『一物不生全體露，目前光彩阿誰知。』（師父說明真理本來就存在，只是人們難以察覺。） （提問者）問：『如何是直示一句？』（提問者問如何直接揭示真理。） 師父說：『是什麼？』（師父反問，引導提問者思考。） 師父於是說：『會了嗎？會了現在就了結，不會就像塵沙一樣計算劫數。只是根據各位賢者的份上，古佛的心源，明白地顯露在眼前。遍佈天空大地，森羅萬象，都是自己家裡的風光。佛與眾生，本來就沒有差別。』（師父強調佛性平等，人人皆有成佛的可能。）
【English Translation】 English version: The Master said, 'You ask well, and I answer well.' (The Master praised the questioner's question.) (The questioner) said, 'In that case, the assembly has been standing for a long time.' (The questioner implied that it was getting late.) The Master said, 'Why oppress the assembly?' (The Master disapproved of formalism.) (The questioner) asked, 'Leaving aside rewards and punishments, what is the hair-splitting sword?' (The questioner asked what is the tool with decisive power.) The Master said, 'There are good ferries in the Qiantang River.' (The Master implied that the answer is right in front of them.) (The questioner) asked, 'What is the meaning of the coming from the West?' (The questioner asked what is the fundamental purpose of Zen Buddhism.) The Master said, 'How utterly fresh!' (The Master implied that the answer is simple and direct, requiring no complex explanation.)
Zen Master Yuyuan of Nanchansi in Quzhou
Because a layman called him 'Iron Feet' (describing the Zen Master's frequent travels). He suddenly arrived on horseback. A monk asked, 'Master, since you are Iron Feet, why are you riding a horse?' The Master said, 'A belt is not worn because of a stomach ache, and a turban is not worn to ward off the cold.' (The Master used a metaphor to illustrate that things have different uses and reasons.) An official asked the Master, 'Venerable monk, you are so young, why have you become a respected elder (a monk of high virtue and prestige)?' The Master said, 'For a thousand years, people have only talked about the red-crowned crane; a newborn is already a phoenix.' (The Master emphasized the inner essence, not judging heroes by age.) In his Dharma talk, he said, 'Is it so difficult to attain this matter?' (The Zen Master posed a question to guide reflection.) At that time, a monk came out and said, 'Please, Master, speak.' The Master said, 'The moss of Muzhou Creek is like brocade, and the rock ears of Junshi.' (The Master used concrete scenery to imply Zen opportunities.) (The questioner) asked, 'When everyone is panning for gold, who is the one who gets the gold?' The Master said, 'Toiling in the sand by the creek is in vain; you should quickly return home to find the treasure within.' (The Master advised people to look inward for their true selves.) (The questioner) said, 'In that case, it can never be obtained from others.' The Master said, 'Even if you have the strength to lift a mountain, you cannot avoid having calluses on your shoulders from carrying burdens.' (The Master explained that even with ability, effort is required.)
Zen Master Zhiyuan of Zifuyuan Monastery in Fuzhou
A native of Fuzhou. He visited Zen Master Jingqing, (Zhiyuan) asked, 'What is the birthplace of all Buddhas?' (Zhiyuan asked where the source of Buddha-nature is.) Zen Master Jingqing said, 'Everyone wants to know.' (Zhiyuan) said, 'In that case, it is difficult to deceive the eyes of the assembly.' (Zhiyuan implied that the answer is obvious.) Zen Master Jingqing said, 'Reason can bind a leopard.' (Zen Master Jingqing used a metaphor to illustrate the power of reason.) Zhiyuan thus realized the profound meaning. After residing in the monastery, a monk asked, 'Whose tune does the Master sing? Whose lineage of Zen does he inherit?' The Master said, 'The moon before the Snow Mountain peak, the light in the waves of Mirror Lake.' (The Master used natural scenery to compare the transmission of Zen and wisdom.) (The questioner) asked, 'When the Buddhas appear in the world, the heavens rain four kinds of flowers, and the earth shakes in six ways. What auspicious signs does the Venerable have today?' (The questioner asked what was special about the Zen Master's enlightenment.) The Master said, 'When one thing is not born, the whole is revealed; who knows the light before your eyes?' (The Master explained that the truth has always existed, but people have difficulty perceiving it.) (The questioner) asked, 'What is a direct pointing phrase?' (The questioner asked how to directly reveal the truth.) The Master said, 'What is it?' (The Master asked back, guiding the questioner to think.) The Master then said, 'Do you understand? If you understand, it is settled now; if you don't understand, it is like counting kalpas like dust and sand. Just based on the share of all the worthy ones, the mind-source of the ancient Buddhas is clearly revealed before your eyes. Pervading the sky and the earth, all phenomena are the scenery of your own home. There is originally no difference between Buddhas and sentient beings.' (The Master emphasized the equality of Buddha-nature, and that everyone has the possibility of becoming a Buddha.)
。涅槃生死幻化所為。性地真常。不勞修證。珍重。
衢州烏巨山儀晏開明禪師
吳興許氏子。于唐乾符三年。將誕之夕。異香滿室。紅光如晝。光啟中。隨父鎮信安。強為娶。師不願。遂遊歷諸方。機契鏡清。歸省父母。乃于郭南。創別舍。以遂師志。舍旁陳司徒廟有凜禪師像。師往瞻禮。失師所之。后郡守展祀。祠下見師入定於廟后叢竹間。蟻蠹其衣。敗葉沒䏶。或者云。是許鎮將之子也。自此三昧。或出或入。子湖訥禪師。未知師所造淺深。問曰。子所住定。蓋小乘定耳。時方啜茶。師呈起橐曰。是大是小。訥駭然。尋謁栝蒼唐山德嚴禪師。嚴問汝何姓。曰姓許。嚴曰。誰許汝。曰不別。嚴默識之。遂與剃染。嘗令摘桃。浹旬不歸。往尋見。師攀桃倚石泊然在定。嚴鳴指出之。開運中。游江郎巖。睹石龕謂弟子慧興曰。予入定此中。汝當壘石塞門。勿以吾爲念。興如所戒。明年興意。師長往。啟龕視師。素髮被肩。胸臆尚暖。徐自定起。了無異容。復回烏巨。侍郎慎公鎮信安。馥師之道。命義學僧守榮詰其定相。師不與之辯。榮意輕之。時信安人。競圖師像而尊事。皆獲舍利。榮因愧服禮像謝𠎝。亦獲舍利。嘆曰。此後不敢以淺解測度矣。錢忠懿王感師見夢。遣使影象至。適王患目疾。展像作禮。
如夢所見。隨雨舍利。目疾頓瘳。因錫號開明。及述偈贊。寶器供具千計。端拱初。太宗皇帝聞師定力。詔本州加禮。津發赴闕。師力辭。僧再至諭旨。特令肩輿入對便殿。命坐賜茗。咨問禪定。奏對簡盡。深契上旨。丐歸復詔入對。得請還山。送車塞途。淳化元年示寂。壽一百十五。臘五十七。阇維白光屬天。舍利五色。邦人以骨塑像。至今州郡雨旸禱之。如向斯答。
報恩岳禪師法嗣
潭州妙濟院師浩傳心禪師
僧問。擬即第二頭。不擬即第三首。如何是第一頭。師曰。收。問。古人斷臂當爲何事。師曰。我寧可斷臂。問如何是學人眼。師曰。須知我好心。問如何是香山劍。師曰異。曰還露也無。師曰。不忍見。問如何是松門第一句。師曰。切不得錯舉。問如何是妙濟家風。師曰。左右人太多。問如何是佛法大意。師曰。兩口一無舌。問如何是香山一路。師曰。滔滔地。曰到者如何。師曰。息汝平生。問如何是世尊密語。師曰。阿難亦不知。曰為甚麼不知。師曰。莫非仙陀。問。如何是香山寶。師曰。碧眼胡人不敢定。曰露者如何。師曰。龍王捧不起。僧舉聖僧塑像被虎咬問師。既是聖僧。為甚麼被大蟲咬。師曰。疑殺天下人。問如何是無慚愧底人。師曰。阇黎合吃棒。
安國𤦆禪師法
【現代漢語翻譯】 現代漢語譯本： 如同夢中所見。隨雨降下舍利（佛陀或高僧火化后的遺物）。眼睛的疾病立刻痊癒。因此被賜予『開明』的稱號，並作偈頌讚揚。信徒供奉的寶器和器具數以千計。端拱初年，太宗皇帝聽聞禪師的定力，下詔本州官員以禮相待，護送禪師前往京城。禪師極力推辭。皇帝再次派遣僧人傳達旨意，特許用肩輿抬著禪師入宮在便殿覲見。皇帝命禪師就坐並賜茶，諮詢禪定的事情。禪師的回答簡潔明瞭，深合皇帝的心意。禪師請求返回，皇帝再次下詔入宮覲見，最終禪師獲準返回山中。送行的車輛堵塞了道路。淳化元年，禪師圓寂，享年一百一十五歲，僧臘五十七年。火化后，白光直衝天空，舍利呈現五種顏色。當地百姓用禪師的骨灰塑像，至今州郡遇到旱澇都會向塑像祈禱，如同面對禪師一樣靈驗。
報恩岳禪師的法嗣
潭州妙濟院師浩傳心禪師
僧人問：『擬議就是第二頭，不擬議就是第三首，如何是第一頭？』禪師說：『收。』 僧人問：『古人斷臂是爲了什麼事？』禪師說：『我寧可斷臂。』 僧人問：『如何是學人的眼睛？』禪師說：『須知我好心。』 僧人問：『如何是香山劍？』禪師說：『異。』僧人說：『還顯露嗎？』禪師說：『不忍見。』 僧人問：『如何是松門第一句？』禪師說：『切不得錯舉。』 僧人問：『如何是妙濟家風？』禪師說：『左右人太多。』 僧人問：『如何是佛法大意？』禪師說：『兩口一無舌。』 僧人問：『如何是香山一路？』禪師說：『滔滔地。』僧人說：『到達的人如何？』禪師說：『息汝平生。』 僧人問：『如何是世尊（釋迦摩尼）密語？』禪師說：『阿難（釋迦摩尼十大弟子之一）亦不知。』僧人說：『為什麼不知？』禪師說：『莫非仙陀。』 僧人問：『如何是香山寶？』禪師說：『碧眼胡人不敢定。』僧人說：『顯露時如何？』禪師說：『龍王捧不起。』 僧人舉例說，聖僧的塑像被老虎咬，問禪師：『既然是聖僧，為什麼會被老虎咬？』禪師說：『疑殺天下人。』 僧人問：『如何是無慚愧底人？』禪師說：『阇黎（和尚）合吃棒。』
安國𤦆禪師法嗣
【English Translation】 English version: It was like seeing in a dream. Relics (śarīra) (remains of Buddha or eminent monks after cremation) descended with the rain. Eye ailments were immediately healed. Therefore, he was granted the title 'Enlightened' (Kāiming), and verses of praise were composed. Thousands of precious vessels and implements were offered by believers. In the early years of the Duangong era, Emperor Taizong heard of the master's meditative power and ordered the local officials to treat him with respect and escort him to the capital. The master strongly declined. The emperor sent monks again to convey his decree, specially ordering that he be carried in a shoulder carriage to the side hall for an audience. The emperor invited the master to sit and offered tea, inquiring about meditation. The master's responses were concise and to the point, deeply resonating with the emperor's intentions. The master requested to return, and the emperor again issued a decree for an audience, eventually granting the master's request to return to the mountains. The roads were blocked with carriages seeing him off. In the first year of the Chunhua era, the master passed away, at the age of one hundred and fifteen, with fifty-seven years as a monk. After cremation, white light shot into the sky, and the relics were of five colors. The local people sculpted a statue from the master's bones, and to this day, the prefectures and counties pray to the statue for rain or sunshine, and the responses are as if facing the master himself.
Successor of Zen Master Bao'en Yue
Zen Master Shihao Chuanxin of Miaoji Monastery in Tanzhou
A monk asked, 'To contemplate is the second head, not to contemplate is the third head, what is the first head?' The master said, 'Withdraw.' A monk asked, 'What was the purpose of the ancients cutting off their arms?' The master said, 'I would rather cut off my arm.' A monk asked, 'What is the eye of a student?' The master said, 'You must know my good intentions.' A monk asked, 'What is the Xiangshan Sword?' The master said, 'Different.' The monk said, 'Is it revealed?' The master said, 'I cannot bear to see it.' A monk asked, 'What is the first sentence of Songmen?' The master said, 'Absolutely do not mention it wrongly.' A monk asked, 'What is the family style of Miaoji?' The master said, 'There are too many people around.' A monk asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'Two mouths and no tongue.' A monk asked, 'What is the road of Xiangshan?' The master said, 'Surging.' The monk said, 'What about those who arrive?' The master said, 'Cease your whole life.' A monk asked, 'What is the secret word of the World Honored One (Śākyamuni)?' The master said, 'Ānanda (one of the ten major disciples of Śākyamuni) also does not know.' The monk said, 'Why does he not know?' The master said, 'Could it be Senduo?' A monk asked, 'What is the treasure of Xiangshan?' The master said, 'The blue-eyed barbarian dares not determine.' The monk said, 'What about when it is revealed?' The master said, 'The Dragon King cannot hold it up.' A monk cited the example of a statue of a holy monk being bitten by a tiger and asked the master, 'Since it is a holy monk, why was he bitten by a tiger?' The master said, 'It makes everyone in the world suspicious.' A monk asked, 'What is a shameless person?' The master said, 'The Shami (novice monk) deserves to be beaten.'
Successor of Zen Master Anguo 𤦆
嗣
福州白鹿師貴禪師
開堂日。僧問。西峽一派不異馬頭。白鹿千峰何似雞足。師曰。大眾驗看。問。如何是白鹿家風。師曰。向汝道甚麼。曰恁么則便知時去也。師曰。知時底人。合到甚麼田地。曰不可更口喃喃也。師曰。放過即不可。問牛頭未見四祖時。百鳥銜花供養見后為甚麼不來。師曰。曙色未分人盡望。及乎天曉也如常。
福州羅山義聰禪師
上堂。僧問。如何是出窟師子。師曰。甚麼處不震裂。曰作何音響。師曰。聾者不聞。問手指天地。唯我獨尊。為甚麼卻被傍觀者責。師曰。謂言鬍鬚赤。曰祇如傍觀者。有甚麼長處。師曰。路見不平所以按劍。師乃曰。若有分付處。羅山即不具眼。若無分付處。即勞而無功。所以維摩昔日對文殊。且問。如今會也無。久立珍重。
福州安國院從貴禪師
僧問。禪宮大敞。法侶云臻。向上一路。請師抉擇。師曰。素非時流。上堂。禪之與道。拈向一邊著。佛之與祖。是甚麼破草鞋。恁么告報。莫屈著諸人么。若道屈著。即且須行腳。若道不屈著。也須合取口始得。珍重。上堂。直是不遇梁朝。安國也謾人不過。珍重。僧問。請師舉唱宗乘。師曰。今日打禾。明日搬柴。問牛頭未見四祖時如何。師曰。香爐對繩床。曰見后如何。
【現代漢語翻譯】 現代漢語譯本 福州白鹿師貴禪師
開堂日，有僧人問道：『西峽一派的禪風與馬頭宗（Mǎtóu zōng）沒什麼不同，白鹿山的千峰景象又像雞足山（Jīzú shān）的什麼呢？』 師貴禪師說：『各位大眾自己去觀察體會。』 又問：『什麼是白鹿山的家風？』 師貴禪師說：『告訴你又有什麼用呢？』 僧人說：『既然這樣，我就知道時機已逝了。』 師貴禪師說：『知道時機的人，應該到達什麼樣的境界？』 僧人說：『不可再多費口舌了。』 師貴禪師說：『放過就不可挽回了。』 有人問：『牛頭禪師（Niútóu chánshī）未見四祖道信（Sìzǔ Dàoxìn）時，百鳥銜花來供養，見四祖之後為什麼不來了呢？』 師貴禪師說：『天色未亮時，人們都翹首盼望，等到天亮了，也就和平常一樣了。』
福州羅山義聰禪師
上堂說法。有僧人問道：『什麼是出窟的獅子？』 義聰禪師說：『什麼地方不被震裂？』 僧人問：『發出什麼樣的聲響？』 義聰禪師說：『耳聾的人聽不見。』 僧人問：『（佛）手指天地，唯我獨尊，為什麼卻被旁觀者責備？』 義聰禪師說：『（人們）說他的鬍鬚是紅色的。』 僧人說：『那麼旁觀者有什麼長處呢？』 義聰禪師說：『路見不平，所以拔刀相助。』 義聰禪師於是說：『如果有什麼可以交付的，羅山我就沒有眼睛。如果沒有什麼可以交付的，那就是徒勞無功。所以維摩詰（Vímokīrti）昔日對文殊菩薩（Mañjuśrī）發問。且問你們現在領會了嗎？』 站立很久了，請珍重。
福州安國院從貴禪師
有僧人問道：『禪宮大開，同修的法侶雲集，請老師指明向上的一條道路。』 從貴禪師說：『我向來不趕時髦。』 上堂說法。『禪與道，放在一邊。佛與祖，是什麼破草鞋？』 這樣告訴你們，難道委屈了各位嗎？如果說委屈了，那就還要去行腳參訪。如果說不委屈，也必須閉上嘴巴才行。』 請珍重。上堂說法。『即使沒有遇到梁武帝（Liáng Wǔdì）的時代，安國禪院也不會輕易放過任何人。』 請珍重。有僧人問道：『請老師宣講宗門的要旨。』 從貴禪師說：『今天打稻，明天搬柴。』 問：『牛頭禪師未見四祖時如何？』 師說：『香爐對著繩床。』 問：『見四祖后如何？』
【English Translation】 English version Chan Master Shigui of Bailu (White Deer) Monastery in Fuzhou
On the day of his inaugural address, a monk asked: 'The style of the West Gorge lineage is no different from that of the Mǎtóu zōng (Ox-Head School). What are the thousand peaks of Bailu (White Deer) Mountain like compared to Jīzú shān (Chicken Foot Mountain)?' The Master said, 'Everyone, examine and see for yourselves.' Another asked, 'What is the family style of Bailu (White Deer) Mountain?' The Master said, 'What's the use of telling you?' The monk said, 'In that case, I know the time has passed.' The Master said, 'What state should someone who knows the time reach?' The monk said, 'One should not babble on.' The Master said, 'It's irreversible once it's let go.' Someone asked, 'When Niútóu chánshī (Ox-Head Chan Master) had not yet met the Fourth Patriarch Dàoxìn (Dàoxìn), hundreds of birds carried flowers to make offerings. Why did they not come after he met the Fourth Patriarch?' The Master said, 'Before dawn, everyone looks forward to the light; when it dawns, everything is as usual.'
Chan Master Yicong of Luoshan (Mount Luo) in Fuzhou
Ascending the Dharma hall, a monk asked, 'What is a lion emerging from its cave?' Yicong said, 'What place is not shattered?' The monk asked, 'What sound does it make?' Yicong said, 'The deaf do not hear it.' The monk asked, '(The Buddha) points to heaven and earth, proclaiming 'I alone am honored.' Why is he blamed by onlookers?' Yicong said, '(People) say his beard is red.' The monk said, 'Then what is the merit of the onlookers?' Yicong said, 'Seeing injustice on the road, they draw their swords to help.' Yicong then said, 'If there is something to entrust, then Luoshan (Mount Luo) does not have eyes. If there is nothing to entrust, then it is labor without merit.' Therefore, Vímokīrti of old questioned Mañjuśrī (Mañjuśrī). I ask you now, do you understand?' He stood for a long time, please take care.
Chan Master Conggui of Anguo Monastery in Fuzhou
A monk asked, 'The Chan palace is wide open, and Dharma companions gather like clouds. Please, Master, point out the path that goes beyond.' Conggui said, 'I have never followed trends.' Ascending the Dharma hall, he said, 'Chan and the Dao, put them aside. The Buddha and the Patriarchs, what are they but broken straw sandals?' Telling you this, am I wronging you all? If you say I am wronging you, then you must continue to travel and seek. If you say I am not wronging you, then you must close your mouths.' Take care. Ascending the Dharma hall, he said, 'Even if I had not met the era of Emperor Liáng Wǔdì (Liáng Wǔdì), Anguo Monastery would not easily let anyone off.' Take care. A monk asked, 'Please, Master, proclaim the essentials of the school.' Conggui said, 'Today we thresh rice, tomorrow we carry firewood.' He asked, 'What was it like when Niútóu chánshī (Ox-Head Chan Master) had not yet met the Fourth Patriarch?' The Master said, 'The incense burner faces the rope bed.' He asked, 'What was it like after he met the Fourth Patriarch?'
師曰。門扇對露柱。問如何是和尚家風。師曰。若問家風即答家風。曰學人不問家風時作么生。師曰。胡來漢去。問諸餘即不問。省要處乞師一言。師曰。還得省要也未。復曰。純陀獻供珍重。
福州怡山長慶藏用禪師
上堂。眾集。以扇子拋向地上曰。愚人謂金是土。智者作么生。後生可畏。不可總守愚去。也還有人道得么。出來道看。時有僧。出禮拜。退後而立。師曰。別更作么生。曰請和尚明鑑。師曰。千年桃核。問。如何是伽藍。師曰。長溪莆田。曰如何是伽藍中人。師曰。新羅白水。問如何是靈泉正主。師曰。南山北山。問如何是和尚家風。師曰。齋前廚蒸南國飯。午後爐煎北苑茶。問法身還受苦也無。師曰。地獄豈是天堂。曰恁么則受苦去也。師曰。有甚麼罪過。
福州永隆院彥端禪師
上堂。大眾雲集。師從座起作舞。謂眾曰。會么。對曰。不會。師曰。山僧不捨道法。而現凡夫事。作么生不會。問。本自圓成。為甚麼卻分明晦。師曰。汝自撿責看。
福州林陽瑞峰院志端禪師
本州人也。初參安國。見僧問。如何是萬象之中獨露身。國舉一指。其僧不薦。師於是冥契玄旨。乃入室。白曰。適來見那僧問話。志端有個省處。國曰。汝見甚麼道理。師亦舉一指曰。
【現代漢語翻譯】 現代漢語譯本： 師父說：『門扇正對著露柱。』有人問：『什麼是和尚的家風？』師父說：『如果問家風，就回答家風。』那人說：『學人如果不問家風時，又該如何？』師父說：『胡人來了，漢人就走了。』那人說：『其他的問題我不問，在最重要的地方，請師父說一句。』師父說：『你已經得到了最重要的地方了嗎？』又說：『純陀供養非常珍貴。』
福州怡山長慶藏用禪師
上堂說法，大眾聚集。禪師把扇子拋向地上說：『愚蠢的人認為金子是泥土，聰明的人會怎麼做？後生可畏，但也不能總是守著愚昧。還有人能說出道理嗎？出來說說看。』當時有個僧人，出來禮拜，然後退後站立。師父說：『還有別的說法嗎？』僧人說：『請和尚明鑑。』師父說：『千年的桃核。』有人問：『什麼是伽藍（寺廟）？』師父說：『長溪和莆田。』那人說：『什麼是伽藍中的人？』師父說：『新羅和白水。』有人問：『什麼是靈泉的正主？』師父說：『南山和北山。』有人問：『什麼是和尚的家風？』師父說：『齋飯前廚房蒸著南國的米飯，午後爐子上煎著北苑的茶。』有人問：『法身還會受苦嗎？』師父說：『地獄難道是天堂嗎？』那人說：『這麼說來，還是會受苦了。』師父說：『有什麼罪過呢？』
福州永隆院彥端禪師
上堂說法，大眾雲集。禪師從座位上站起來跳舞，對大家說：『明白了嗎？』大家回答說：『不明白。』禪師說：『山僧我不捨棄道法，而顯現凡夫俗子的事情，怎麼會不明白呢？』有人問：『本來就是圓滿成就的，為什麼卻有分明和晦暗？』師父說：『你自己檢查反省看看。』
福州林陽瑞峰院志端禪師
是本州人。當初參訪安國禪師，見到一個僧人問：『什麼是萬象之中獨露身？』安國禪師舉起一指。那個僧人不明白。志端於是暗中契合了玄妙的旨意，於是進入安國禪師的房間，稟告說：『剛才見到那個僧人問話，志端有個領悟的地方。』安國禪師說：『你見到了什麼道理？』志端也舉起一指說：
【English Translation】 English version: The Master said, 'The door panels face the exposed pillar.' Someone asked, 'What is the family style of the monk?' The Master said, 'If you ask about the family style, then I answer about the family style.' The person said, 'If the student does not ask about the family style, what should be done?' The Master said, 'The barbarian comes, the Han leaves.' The person said, 'I won't ask about other things; in the most important place, please say a word, Master.' The Master said, 'Have you already obtained the most important place?' Then he said, 'Chunda's offering is very precious.'
Chan Master Zangyong of Changqing Monastery on Yishan Mountain in Fuzhou
Ascending the hall, the assembly gathered. The Chan Master threw the fan on the ground and said, 'Foolish people say gold is dirt; what do wise people do? The younger generation is to be regarded with awe, but we cannot always remain foolish. Is there anyone who can speak the truth? Come out and say it.' At that time, there was a monk who came out, bowed, and then stood back. The Master said, 'Is there anything else to say?' The monk said, 'Please, Master, discern clearly.' The Master said, 'A thousand-year-old peach pit.' Someone asked, 'What is a Sangharama (monastery)?' The Master said, 'Changxi and Putian.' The person said, 'What are the people in the Sangharama?' The Master said, 'Silla and Baishui.' Someone asked, 'What is the true master of the spiritual spring?' The Master said, 'South Mountain and North Mountain.' Someone asked, 'What is the family style of the monk?' The Master said, 'Before the meal, the kitchen steams southern rice; after noon, the stove brews northern tea.' Someone asked, 'Does the Dharmakaya still suffer?' The Master said, 'Is hell paradise?' The person said, 'So, it still suffers.' The Master said, 'What sin is there?'
Chan Master Yanduan of Yonglong Monastery in Fuzhou
Ascending the hall, the assembly gathered. The Chan Master rose from his seat and danced, saying to the assembly, 'Do you understand?' They replied, 'We do not understand.' The Master said, 'This mountain monk does not abandon the Dharma, but manifests the affairs of ordinary people; how can you not understand?' Someone asked, 'Originally, it is perfectly complete; why is there clarity and obscurity?' The Master said, 'Examine and reflect on yourself.'
Chan Master Zhiduan of Ruifeng Monastery on Linyang Mountain in Fuzhou
He was a native of this prefecture. Initially, he visited Chan Master Anguo and saw a monk ask, 'What is the uniquely revealed body within the myriad phenomena?' Chan Master Anguo raised one finger. That monk did not understand. Zhiduan then secretly aligned with the profound meaning, and so he entered Chan Master Anguo's room and reported, 'Just now, seeing that monk ask the question, Zhiduan has a place of understanding.' Chan Master Anguo said, 'What principle did you see?' Zhiduan also raised one finger and said,
這個是甚麼。國然之。師禮謝。住後上堂。舉拂子曰。曹溪用不盡底。時人喚作頭角生。山僧拈來拂蚊子。薦得乾坤陷落。僧問。如何是西來意。師曰。木馬走似煙。石人趁不及。問如何是禪。師曰。今年旱去年。曰如何是道。師曰。冬田半折耗。問。如何是學人自己。師與一踏。僧作接勢。師便與一摑。僧無語。師曰。賺殺人。問。如何是迥絕人煙處佛法。師曰。巔山峭峙碧芬芳。曰。恁么則一真之理。華野不殊。師曰。不是這個道理。問如何是佛法大意。師曰。竹箸一文一雙。有僧夜參。師曰。阿誰。曰某甲。師曰。泉州砂糖。舶上檳榔。僧良久。師曰。會么。曰不會。師曰。你若會即廓清五蘊吞盡十方。開寶元年。八月。遺偈曰。來年二月二。別汝暫相棄。燒灰散四林。免占檀那地。明年正月二十八日。州民競入山瞻禮。師尚無恙。參問如常。至二月一日。州牧率諸官同至山。詰伺經宵。二日齋罷。上堂辭眾。時圓應長老出問。云愁露慘大眾嗚呼。請師一言未在告別。師垂一足。應曰。法鏡不臨於此土。寶月又照於何方。師曰。非君境界。應曰。恁么則漚生漚滅還歸水。師去師來是本常。師長噓一聲。下座。歸方丈安坐。至亥時。問眾曰。世尊滅度是何時節。眾曰。二月十五日子時。師曰。吾今日前時前言訖長
【現代漢語翻譯】 現代漢語譯本 這是什麼？（僧人）說：『當然是這樣。』 禪師行禮表示感謝。之後禪師上堂，拿起拂塵說：『曹溪（指六祖慧能）用之不盡的（智慧），世人稱之為頭角崢嶸。我（山僧自稱）拿來只是爲了拂蚊子，（如果有人）能領悟，那便是乾坤陷落。』 有僧人問：『如何是西來意（達摩祖師西來傳法的真意）？』 禪師說：『木馬跑起來像煙一樣快，石人也追趕不上。』 問：『如何是禪？』 禪師說：『今年旱情和去年一樣。』 問：『如何是道？』 禪師說：『冬天的田地收成減半。』 問：『如何是學人自己？』 禪師踢了他一腳。僧人做出接招的姿勢，禪師便打了他一下。僧人無話可說。禪師說：『真是騙死人！』 問：『如何是人跡罕至之處的佛法？』 禪師說：『高聳的山峰上，碧綠的草木散發著芬芳。』 問：『如此說來，一真之理（絕對真實的道理），無論在哪裡都一樣？』 禪師說：『不是這個道理。』 問：『如何是佛法大意？』 禪師說：『竹筷一文錢一雙。』 有僧人晚上來參拜，禪師問：『是誰？』 答：『是某甲（古代人常用的自稱）。』 禪師說：『泉州的砂糖，舶來的檳榔。』 僧人沉默良久。禪師問：『明白了嗎？』 答：『不明白。』 禪師說：『你如果明白了，就能廓清五蘊（色、受、想、行、識），吞盡十方（整個宇宙）。』 開寶元年八月，禪師留下偈語說：『來年二月二，暫且與你們告別。燒成灰撒在四處山林，免得佔用信徒的土地。』 第二年正月二十八日，州里的百姓爭相上山瞻仰禪師，禪師依然安好，像往常一樣接受參問。到了二月一日，州牧率領各位官員一同來到山上，徹夜請教。二日齋飯完畢，禪師上堂告別大眾。當時圓應長老出來問道：『愁雲慘淡，露水淒涼，大眾都在悲鳴，請禪師說一句未曾告別的話。』 禪師垂下一隻腳。圓應說：『法鏡（比喻佛法）不照臨這片土地，寶月（比喻佛性）又照向何方？』 禪師說：『這不是你的境界。』 圓應說：『如此說來，水泡生起又破滅最終迴歸水，禪師離去又回來，本性原本如此。』 禪師長嘆一聲，走下座位，回到方丈安然坐下。到了亥時，問眾人說：『世尊（釋迦牟尼佛）涅槃是什麼時候？』 眾人說：『二月十五日子時。』 禪師說：『我今天就在之前說過的話說完后長逝。』
【English Translation】 English version 『What is this?』 The monk said, 『Of course, it is so.』 The master bowed in thanks. Afterwards, the master ascended the hall, raised the whisk and said, 『The inexhaustible (wisdom) of Caoxi (referring to the Sixth Patriarch Huineng) is what people call having horns. This mountain monk (referring to himself) uses it only to swat mosquitoes. If one can understand this, then heaven and earth will collapse.』 A monk asked, 『What is the meaning of the Westward Journey (Bodhidharma's intention in transmitting the Dharma from the West)?』 The master said, 『A wooden horse runs as fast as smoke, and a stone man cannot catch up.』 Asked, 『What is Chan (Zen)?』 The master said, 『This year's drought is the same as last year's.』 Asked, 『What is the Dao (the Way)?』 The master said, 『The winter fields yield only half the harvest.』 Asked, 『What is the student's own self?』 The master kicked him. The monk made a gesture to receive the kick, and the master slapped him. The monk was speechless. The master said, 『Truly deceiving people to death!』 Asked, 『What is the Buddha-dharma in a place where human habitation is rare?』 The master said, 『On towering peaks, verdant plants emit fragrance.』 Asked, 『In that case, the principle of absolute truth is the same everywhere?』 The master said, 『That is not the principle.』 Asked, 『What is the great meaning of the Buddha-dharma?』 The master said, 『Bamboo chopsticks are one cash a pair.』 A monk came to pay respects at night. The master asked, 『Who is it?』 He replied, 『It is I (a common ancient self-reference).』 The master said, 『Quanzhou sugar, betel nuts from ships.』 The monk remained silent for a long time. The master asked, 『Do you understand?』 He replied, 『I do not understand.』 The master said, 『If you understand, you can purify the five skandhas (form, feeling, perception, volition, consciousness) and swallow the ten directions (the entire universe).』 In the eighth month of the first year of Kaibao, the master left a verse saying, 『On the second day of the second month next year, I will temporarily bid you farewell. Burn the ashes and scatter them in the surrounding forests, so as not to occupy the land of the donors.』 On the twenty-eighth day of the first month of the following year, the people of the state vied to climb the mountain to pay homage to the master. The master was still well and received inquiries as usual. On the first day of the second month, the governor led the officials to the mountain and consulted throughout the night. After the vegetarian meal on the second day, the master ascended the hall to bid farewell to the assembly. At that time, Elder Yuanying came out and asked, 『The clouds are sorrowful, the dew is bleak, and the assembly is wailing. Please, Master, say a word before we bid farewell.』 The master lowered one foot. Yuanying said, 『The Dharma mirror (a metaphor for the Buddha-dharma) does not shine on this land, where does the precious moon (a metaphor for Buddha-nature) shine?』 The master said, 『This is not your realm.』 Yuanying said, 『In that case, bubbles arise and disappear, ultimately returning to water; the master's departure and return is the original constant.』 The master sighed deeply, stepped down from the seat, and returned to his room to sit peacefully. At the hour of Hai (around 10 PM), he asked the assembly, 『When did the World Honored One (Sakyamuni Buddha) enter Nirvana?』 The assembly said, 『At the hour of Zi (around midnight) on the fifteenth day of the second month.』 The master said, 『Today, after finishing what I have said before, I will pass away.』
往。
福州仙宗院明禪師
上堂曰。幸有如是門風。何不烜赫地紹續取去。若也紹得。不在三界。若出三界。即壞三界。若在三界。即礙三界。不礙不壞。是出三界。是不出三界。恁么徹去。堪為佛法種子。人天有賴。時有僧。問。拏雲不假風雷便。迅浪如何透得身。師曰。何得棄本逐末。
福州安國院祥禪師
上堂。良久失聲曰。大是無端。雖然如此。事不得已。于中若有未覯者。更開方便。還會么。時有僧問。不涉方便。乞師垂慈。師曰。汝問我答。即是方便。問應物現形如水中月。如何是月。師提起拂子。僧曰。古人為甚麼道水月無形。師曰。見甚麼。問。如何是宗乘中事。師曰。淮軍散后。問如何是和尚家風。師曰。眾眼難謾。
睡龍溥禪師法嗣
漳州保福院清豁禪師
福州人也。少而聰敏。禮鼓山國師。落髮稟具。后謁大章山如庵主。(語具如庵主章)后參睡龍。龍問曰。豁阇黎見何尊宿來。還悟也未。曰清豁嘗訪大章。得個信處。龍於是上堂。集眾。召曰。豁阇黎出來。對眾燒香說悟處。老僧與汝證明。師出衆乃拈香曰香已拈了。悟即不悟。龍大悅而許之。上堂。山僧今與諸人作個和頭。和者默然。不和者說。良久曰。和與不和。切在如今。山僧帶些子事。
【現代漢語翻譯】 現代漢語譯本：
福州仙宗院明禪師
上堂開示說：『慶幸有這樣的門風，為何不聲勢浩大地繼承下去？如果能夠繼承，就不在三界（欲界、色界、無色界）之內。如果超出三界，就會破壞三界。如果身在三界之內，就會被三界所束縛。不束縛也不破壞，就是超出三界，就是不超出三界。』這樣徹底領悟，堪為佛法種子，人天都有所仰賴。當時有僧人問：『拏雲不用風雷的幫助，迅猛的波浪如何能夠穿透自身？』禪師回答說：『為何要捨本逐末？』
福州安國院祥禪師
上堂開示。沉默良久，失聲說道：『真是太沒來由了！』雖然如此，事已至此，不得已而為之。如果其中有尚未領悟的人，我再開啟方便之門。你們明白嗎？當時有僧人問：『不涉及任何方便，請禪師慈悲開示。』禪師說：『你問我答，這就是方便。』問：『應物現形，如同水中的月亮，什麼是月亮？』禪師拿起拂子。僧人說：『古人為什麼說水月無形？』禪師說：『你看到了什麼？』問：『什麼是宗乘中的事？』禪師說：『淮軍潰散之後。』問：『什麼是和尚的家風？』禪師說：『眾人的眼睛難以欺騙。』
睡龍溥禪師的法嗣
漳州保福院清豁禪師
是福州人。年少時就聰明敏捷。向鼓山國師行禮，剃度並受具足戒。之後拜訪大章山如庵主（相關言語記載在如庵主的章節中）。後來參拜睡龍禪師。睡龍禪師問：『豁禪師從哪位尊宿處來？是否已經開悟？』清豁禪師回答說：『清豁曾經拜訪大章，得到一個確信之處。』於是睡龍禪師上堂，召集眾人，說道：『豁禪師出來，當著大家的面燒香，說說你的開悟之處，老僧為你證明。』清豁禪師從人群中走出，拿起香說：『香已經拈起來了，至於開悟，那是不悟。』睡龍禪師非常高興，認可了他。上堂開示說：『山僧今天和各位做一個和頭，贊同的人沉默不語，不贊同的人就說出來。』良久又說：『贊同與不贊同，關鍵就在當下。山僧帶了些事情。』
【English Translation】 English version:
Zen Master Ming of Xianzong Temple in Fuzhou
Ascending the Dharma hall, he said: 'Fortunately, we have such a family tradition. Why not continue to inherit it with great fanfare? If you can inherit it, you are not within the Three Realms (Desire Realm, Form Realm, Formless Realm). If you go beyond the Three Realms, you will destroy the Three Realms. If you are within the Three Realms, you will be obstructed by the Three Realms. Without obstruction or destruction, you are beyond the Three Realms, and you are not beyond the Three Realms.' If you thoroughly understand this, you can be a seed of the Buddha Dharma, and humans and gods will rely on you. At that time, a monk asked: 'Grasping the clouds without the aid of wind and thunder, how can a swift wave penetrate itself?' The Zen master replied: 'Why abandon the root and pursue the branch?'
Zen Master Xiang of Anguo Temple in Fuzhou
Ascending the Dharma hall, he was silent for a long time, then exclaimed: 'This is truly unreasonable!' Although this is the case, things have come to this point, and there is no other choice. If there are any among you who have not yet understood, I will open the door of expedient means again. Do you understand? At that time, a monk asked: 'Without involving any expedient means, please, Master, show compassion.' The Zen master said: 'Your question and my answer are expedient means.' He asked: 'Responding to things and manifesting forms, like the moon in the water, what is the moon?' The Zen master raised his whisk. The monk said: 'Why did the ancients say that the moon in the water has no form?' The Zen master said: 'What do you see?' He asked: 'What is the matter within the Zen school?' The Zen master said: 'After the Huai army scattered.' He asked: 'What is the family tradition of the abbot?' The Zen master said: 'The eyes of the masses are hard to deceive.'
Dharma Successor of Zen Master Pu of Sleeping Dragon
Zen Master Qinghuo of Baofu Temple in Zhangzhou
Was a native of Fuzhou. He was intelligent from a young age. He paid respects to the National Teacher of Gushan, shaved his head, and received the full precepts. Later, he visited Abbot Ruan of Mount Dazhang (the relevant words are recorded in the chapter on Abbot Ruan). Later, he visited Zen Master Sleeping Dragon. Zen Master Sleeping Dragon asked: 'Venerable Qinghuo, from which venerable monk did you come? Have you attained enlightenment?' Zen Master Qinghuo replied: 'Qinghuo once visited Dazhang and obtained a place of certainty.' Thereupon, Zen Master Sleeping Dragon ascended the Dharma hall, gathered the assembly, and said: 'Venerable Qinghuo, come out, burn incense in front of everyone, and speak of your place of enlightenment. The old monk will certify it for you.' Zen Master Qinghuo came out from the crowd, picked up the incense, and said: 'The incense has been picked up, as for enlightenment, it is non-enlightenment.' Zen Master Sleeping Dragon was very pleased and acknowledged him. Ascending the Dharma hall, he said: 'This mountain monk will make a harmony with everyone today. Those who agree will remain silent, and those who disagree will speak up.' After a long silence, he said: 'Agreement or disagreement, the key is in the present moment. This mountain monk has some matters to attend to.'
珍重。僧問。家貧遭劫時如何。師曰。不能盡底去。曰為甚麼不能盡底去。師曰。賊是家親。曰。既是家親。為甚麼翻成家賊。師曰。內既無應。外不能為。曰忽然捉敗時如何。師曰。內外絕訊息。曰捉敗后功歸何所。師曰。賞亦未曾聞。曰恁么則勞而無功也。師曰。功即不無。成而不處。曰。既是成功。為甚麼不處。師曰。不見道。太平本是將軍致。不使將軍見太平。問如何是西來意。師曰。胡人泣漢人悲。師忽舍眾。欲入山待滅。乃遺偈曰。世人休說路行難。鳥道羊腸咫尺間。珍重苧溪溪畔水。汝歸滄海我歸山。即往貴湖卓庵。未幾謂門人曰。吾滅后。將遺骸施諸蟲蟻。勿置墳塔。言訖入湖頭山。坐磐石。儼然長往。門人稟遺命。延留七日。竟無蟲蟻之所侵食。遂就阇維散於林野。
金輪觀禪師法嗣
南嶽金輪和尚
僧問。如何是金輪第一句。師曰。鈍漢。問如何是金輪一隻箭。師曰。過也。曰臨機一箭。誰是當者。師曰倒也。
白兆圓禪師法嗣
鼎州大龍山智洪弘濟禪師
僧問。如何是佛。師曰。即汝便是。曰如何領會。師曰。更嫌缽盂無柄那。問如何是微妙。師曰。風送水聲來枕畔。月移山影到床前。問如何是極則處。師曰。懊惱三春月。不及九秋光。問色身敗壞。如
何是堅固法身。師曰。山花開似錦。澗水湛如藍。
襄州白馬山行靄禪師
僧問。如何是清凈法身。師曰。井底蝦蟆吞卻月。問。如何是白馬正眼。師曰。面南看北斗。
安州白兆竺干院懷楚禪師
僧問。如何是句句須行玄路。師曰。㳂路直到湖南。問如何是師子兒。師曰。德山嗣龍潭。問如何是和尚為人一句。師曰。與汝素無冤仇。一句元在這裡。曰未審在甚麼方所。師曰。這鈍漢。
蘄州四祖山清皎禪師
福州王氏子。僧問。師唱誰家曲。宗風嗣阿誰。師曰。楷師巖畔祥雲起。寶壽峰前震法雷。臨終遺偈曰。吾年八十八。滿頭垂白髮。颙颙鎮雙峰。明明千江月。黃梅揚祖教。白兆承宗訣。日日告兒孫。勿令有斷絕。
蘄州三角山志操禪師
僧問。教法甚多。宗歸一貫。和尚為甚麼說得許多周由者也。師曰。為你周由者也曰。請和尚即古即今。師以手敲繩床。
晉州興教師普禪師
僧問。盈龍宮。溢海藏。真詮。即不問。如何是教外別傳底法。師曰。眼裡耳里鼻里。曰祇此便是否。師曰。是甚麼。僧便喝。師亦喝。問僧。近離甚處。曰下寨。師曰。還逢著賊么。曰今日捉下。師曰。放汝三十棒。
蘄州三角山真鑒禪師
僧問。師唱誰家
【現代漢語翻譯】 現代漢語譯本： 問：什麼是堅固法身？（Dharmakāya，佛的真身） 師父說：『山上的花朵開得像美麗的錦緞，山澗里的水清澈得像藍色的寶石。』
襄州白馬山行靄禪師
僧人問：什麼是清凈法身？（Dharmakāya，佛的真身） 師父說：『井底的蛤蟆吞下了月亮。』 問：什麼是白馬（指白馬寺）的正眼？ 師父說：『面朝南看北斗星。』
安州白兆竺干院懷楚禪師
僧人問：什麼是句句都必須遵循的玄妙路徑？ 師父說：『沿著路一直走到湖南。』 問：什麼是師子兒（比喻優秀的佛法繼承人）？ 師父說：『德山（禪師名）繼承了龍潭（禪師名）。』 問：什麼是和尚（指禪師自己）為人說法的一句？ 師父說：『我和你向來沒有冤仇。』 （僧人說：）『這一句原本就在這裡。』 （僧人）問：『不知道在什麼地方？』 師父說：『你這遲鈍的傢伙。』
蘄州四祖山清皎禪師
福州王氏子。僧人問：師父唱的是誰家的曲調？宗風繼承的是誰？ 師父說：『楷師巖邊升起吉祥的雲彩，寶壽峰前震動佛法的雷聲。』 臨終遺偈說：『我今年八十八歲，滿頭垂著白髮。虔誠地鎮守雙峰山，清清楚楚地映照著千江月。黃梅山發揚祖師的教誨，白兆山繼承宗門的秘訣。每天告誡兒孫們，不要讓它斷絕。』
蘄州三角山志操禪師
僧人問：教法很多，宗旨在歸於統一。和尚為什麼說得這麼多曲折的話呢？ 師父說：『爲了你才說得這麼曲折。』 （僧人）說：『請和尚既說古又說今。』 師父用手敲擊繩床。
晉州興教師普禪師
僧人問：充滿龍宮，溢滿海藏的經典，這些真正的詮釋，暫且不問。什麼是教外別傳的佛法？ 師父說：『在眼睛裡，在耳朵里，在鼻子里。』 （僧人）說：『僅僅這樣就可以了嗎？』 師父說：『是什麼？』 僧人便喝了一聲。師父也喝了一聲。 （師父）問僧人：『最近從哪裡來？』 （僧人）說：『從下寨（地名）來。』 師父說：『還遇到賊了嗎？』 （僧人）說：『今天抓到了。』 師父說：『放你三十棒。』
蘄州三角山真鑒禪師
僧人問：師父唱的是誰家的曲調？
English version: Question: What is the indestructible Dharmakāya (Buddha's true body)? The master said: 'The mountain flowers bloom like beautiful brocade, and the stream water is as clear as blue gemstones.'
Chan Master Xing'ai of Baima Mountain in Xiangzhou
A monk asked: What is the pure Dharmakāya (Buddha's true body)? The master said: 'A frog at the bottom of a well swallows the moon.' Question: What is the true eye of Baima (referring to Baima Temple)? The master said: 'Face south and look at the Big Dipper.'
Chan Master Huaichu of Baizhao Zhugan Temple in Anzhou
A monk asked: What is the mysterious path that must be followed in every sentence? The master said: 'Follow the road straight to Hunan.' Question: What is a 'lion cub' (metaphor for an excellent Dharma successor)? The master said: 'Deshan (a Chan master) succeeded Longtan (a Chan master).' Question: What is a sentence of Dharma teaching for people from the abbot (referring to the Chan master himself)? The master said: 'I have no grievances with you.' (The monk said:) 'This sentence is originally here.' (The monk) asked: 'I don't know where it is?' The master said: 'You dull fellow.'
Chan Master Qingjiao of Mount Sizu in Qizhou
A son of the Wang family from Fuzhou. A monk asked: Whose tune does the master sing? Whose lineage of the school do you inherit? The master said: 'Auspicious clouds rise beside Kaishi Rock, and the thunder of the Dharma shakes before Baoshou Peak.' His death verse said: 'I am eighty-eight years old this year, with a head full of white hair. Reverently guarding the Twin Peaks, clearly reflecting the moon in a thousand rivers. Huangmei Mountain promotes the teachings of the patriarch, and Baizhao Mountain inherits the secrets of the sect. I admonish my children and grandchildren every day, do not let it be cut off.'
Chan Master Zhicao of Mount Sanjiao in Qizhou
A monk asked: There are many teachings, and the purpose is to return to unity. Why does the abbot speak so circuitously? The master said: 'It's for you that I speak so circuitously.' (The monk) said: 'Please, abbot, speak of both the past and the present.' The master tapped the rope bed with his hand.
Chan Master Pu of Xingjiao Temple in Jinzhou
A monk asked: The scriptures fill the dragon palace and overflow the sea treasury. I will not ask about these true interpretations. What is the Dharma transmitted separately outside the teachings? The master said: 'In the eyes, in the ears, in the nose.' (The monk) said: 'Is this all there is to it?' The master said: 'What is it?' The monk then shouted. The master also shouted. (The master) asked the monk: 'Where did you come from recently?' (The monk) said: 'From Xiazhai (place name).' The master said: 'Did you encounter thieves?' (The monk) said: 'I caught them today.' The master said: 'Release you with thirty blows.'
Chan Master Zhenjian of Mount Sanjiao in Qizhou
A monk asked: Whose tune does the master sing?
【English Translation】 English version: Question: What is the indestructible Dharmakāya (Buddha's true body)? The master said: 'The mountain flowers bloom like beautiful brocade, and the stream water is as clear as blue gemstones.'
Chan Master Xing'ai of Baima Mountain in Xiangzhou
A monk asked: What is the pure Dharmakāya (Buddha's true body)? The master said: 'A frog at the bottom of a well swallows the moon.' Question: What is the true eye of Baima (referring to Baima Temple)? The master said: 'Face south and look at the Big Dipper.'
Chan Master Huaichu of Baizhao Zhugan Temple in Anzhou
A monk asked: What is the mysterious path that must be followed in every sentence? The master said: 'Follow the road straight to Hunan.' Question: What is a 'lion cub' (metaphor for an excellent Dharma successor)? The master said: 'Deshan (a Chan master) succeeded Longtan (a Chan master).' Question: What is a sentence of Dharma teaching for people from the abbot (referring to the Chan master himself)? The master said: 'I have no grievances with you.' (The monk said:) 'This sentence is originally here.' (The monk) asked: 'I don't know where it is?' The master said: 'You dull fellow.'
Chan Master Qingjiao of Mount Sizu in Qizhou
A son of the Wang family from Fuzhou. A monk asked: Whose tune does the master sing? Whose lineage of the school do you inherit? The master said: 'Auspicious clouds rise beside Kaishi Rock, and the thunder of the Dharma shakes before Baoshou Peak.' His death verse said: 'I am eighty-eight years old this year, with a head full of white hair. Reverently guarding the Twin Peaks, clearly reflecting the moon in a thousand rivers. Huangmei Mountain promotes the teachings of the patriarch, and Baizhao Mountain inherits the secrets of the sect. I admonish my children and grandchildren every day, do not let it be cut off.'
Chan Master Zhicao of Mount Sanjiao in Qizhou
A monk asked: There are many teachings, and the purpose is to return to unity. Why does the abbot speak so circuitously? The master said: 'It's for you that I speak so circuitously.' (The monk) said: 'Please, abbot, speak of both the past and the present.' The master tapped the rope bed with his hand.
Chan Master Pu of Xingjiao Temple in Jinzhou
A monk asked: The scriptures fill the dragon palace and overflow the sea treasury. I will not ask about these true interpretations. What is the Dharma transmitted separately outside the teachings? The master said: 'In the eyes, in the ears, in the nose.' (The monk) said: 'Is this all there is to it?' The master said: 'What is it?' The monk then shouted. The master also shouted. (The master) asked the monk: 'Where did you come from recently?' (The monk) said: 'From Xiazhai (place name).' The master said: 'Did you encounter thieves?' (The monk) said: 'I caught them today.' The master said: 'Release you with thirty blows.'
Chan Master Zhenjian of Mount Sanjiao in Qizhou
A monk asked: Whose tune does the master sing?
曲。宗風嗣阿誰。師曰。忽然行正令。便見下堂階。
郢州太陽山行沖禪師
僧問。如何是無盡藏。師良久。僧無語。師曰。近前來。僧才近前。師曰去。
南嶽下八世
黃龍機禪師法嗣
洛京紫蓋善沼禪師
僧問。死中得活時如何。師曰。抱鐮刮骨熏天地炮烈棺中求託生。問才生便死時如何。師曰。賴得覺疾。
眉州黃龍繼達禪師
僧問。如何是衲。師曰。針去線不回。曰。如何是帔。師曰。橫鋪四世界。豎蓋一乾坤。曰道滿到來時如何。師曰。要羹與羹。要飯與飯。問黃龍出世。金翅鳥滿空飛時如何。師曰。問汝金翅鳥還得飽也無。
棗樹和尚第二世住
問僧。發足甚處。曰閩中。師曰。俊哉。曰謝師指示。師曰。屈哉。僧作禮。師曰。我與么道。落在甚麼處。僧無語。師曰。彼自無瘡。勿傷之也。僧參。師乃問。未到這裡時。在甚處安身立命。僧叉手近前。師亦叉手近前。相併而立。僧曰。某甲未到此時。和尚與誰並立。師指背後曰。莫是伊么。僧無對。師曰。不獨自謾。兼謾老僧。僧作禮。師曰。正是自謾。僧鋤地次。見師來乃不審。師曰。見阿誰了便不審。曰見師不問訊。禮式不全。師曰。卻是孤負老僧。其僧歸舉似首座曰。和尚近日可畏
【現代漢語翻譯】 曲（Qū）：宗風傳給了誰？ 師父說：忽然施行真正的法令，便能看見下堂的臺階。
郢州太陽山行沖禪師（Yǐng zhōu Tàiyáng Shān Xíng Chōng Chánshī）
僧人問：什麼是無盡藏（wújìnzàng，指佛法無邊，取之不盡，用之不竭）？ 師父良久不語。僧人無話可說。 師父說：靠近前來。 僧人才靠近，師父說：去吧。
南嶽（Nányuè）下八世
黃龍機禪師（Huánglóng Jī Chánshī）法嗣
洛京紫蓋善沼禪師（Luòjīng Zǐgài Shànzhào Chánshī）
僧人問：死中得活時如何？ 師父說：抱著鐮刀刮骨，熏天地，炮火猛烈，在棺材中尋求託生。 問：才生便死時如何？ 師父說：幸虧覺悟得快。
眉州黃龍繼達禪師（Méizhōu Huánglóng Jìdá Chánshī）
僧人問：什麼是衲（nà，僧人的粗布衣服）？ 師父說：針去了，線不回。 問：什麼是帔（pèi，披在身上的布）？ 師父說：橫鋪四世界，豎蓋一乾坤。 問：道滿到來時如何？ 師父說：要羹給羹，要飯給飯。 問：黃龍（Huánglóng）出世，金翅鳥（jīnchìniǎo，佛教傳說中的一種神鳥）滿空飛時如何？ 師父說：問你金翅鳥還得飽嗎？
棗樹和尚（Zǎoshù Héshàng）第二世住持
問僧人：從哪裡出發？ 答：閩中（Mǐnzhōng）。 師父說：好啊！ 答：謝謝師父指示。 師父說：委屈你了。 僧人作禮。 師父說：我這樣說，落在什麼地方了？ 僧人無語。 師父說：他自己沒有瘡，不要去傷害他。 僧人蔘拜。 師父於是問：沒到這裡時，在哪裡安身立命？ 僧人叉手近前。 師父也叉手近前，相互並立。 僧人說：我沒到這裡時，和尚與誰並立？ 師父指著背後說：莫非是他嗎？ 僧人無對。 師父說：不只是自欺，還欺騙老僧。 僧人作禮。 師父說：正是自欺。 僧人鋤地時，看見師父來卻不理睬。 師父說：看見誰了便不理睬？ 答：看見師父不問訊，禮式不全。 師父說：卻是辜負了老僧。 那僧人回去告訴首座說：和尚近日可怕。
【English Translation】 Qū: To whom is the lineage of the school passed? The master said: Suddenly enacting the true decree, one will see the steps leading down from the hall.
Zen Master Xingchong (Xíng Chōng Chánshī) of Mount Taiyang (Tàiyáng Shān) in Yingzhou (Yǐng zhōu)
A monk asked: What is the inexhaustible treasury (wújìnzàng, referring to the boundless nature of the Dharma, which can never be depleted)? The master remained silent for a long time. The monk had nothing to say. The master said: Come closer. Only when the monk approached, the master said: Go away.
Eighth Generation under Nanyue (Nányuè)
Dharma Successor of Zen Master Huanglong Ji (Huánglóng Jī Chánshī)
Zen Master Shanzhao (Shànzhào Chánshī) of Zigaishan (Zǐgài Shān) in Luojing (Luòjīng)
A monk asked: What is it like when one gains life from within death? The master said: Embracing a sickle, scraping bones, fumigating heaven and earth, with fierce cannon fire, seeking rebirth in the coffin. Asked: What is it like when one dies as soon as they are born? The master said: Fortunately, one awakens quickly.
Zen Master Jida (Jìdá Chánshī) of Huanglong (Huánglóng) in Meizhou (Méizhōu)
A monk asked: What is a 'na' (nà, a coarse cloth robe worn by monks)? The master said: The needle goes, but the thread does not return. Asked: What is a 'pei' (pèi, a cloth draped over the body)? The master said: Horizontally it covers the four worlds, vertically it covers the entire universe. Asked: What is it like when the path is fulfilled and arrives? The master said: If you want soup, I'll give you soup; if you want rice, I'll give you rice. Asked: When Huanglong (Huánglóng) appears in the world, and golden-winged birds (jīnchìniǎo, mythical birds in Buddhism) fill the sky, what is it like? The master said: I ask you, are the golden-winged birds still full?
The Second Abbot of Zao Shu (Zǎoshù) Monastery
Asked a monk: Where did you start your journey? Answered: From Minzhong (Mǐnzhōng). The master said: Excellent! Answered: Thank you for the master's guidance. The master said: You are wronged. The monk bowed. The master said: Where does my saying that fall? The monk was silent. The master said: He has no wound himself, do not harm him. The monk paid respects. The master then asked: Before you came here, where did you settle your body and establish your life? The monk folded his hands and stepped forward. The master also folded his hands and stepped forward, standing side by side. The monk said: Before I came here, who was the master standing with? The master pointed behind him and said: Could it be him? The monk had no reply. The master said: Not only deceiving yourself, but also deceiving this old monk. The monk bowed. The master said: It is precisely self-deception. When the monk was hoeing the ground, he saw the master coming but ignored him. The master said: Who did you see that you ignored me? Answered: Seeing the master without greeting, the etiquette is incomplete. The master said: But you have let down this old monk. That monk went back and told the head monk: The master is frightening these days.
。座曰。作么生。僧舉前語。座曰。和尚近日可謂為人切。師聞乃打首座七棒。座曰。某甲恁么道。未有過在。亂打作么。師曰。枉吃我多少鹽醬。又打七棒。僧辭。師乃問。若到諸方。有人問你。老僧此間法道。作么生祇對。曰。待問即道。師曰。何處有無口底佛。曰祇這也還難。師豎拂子曰。還見么。曰何處有無眼底佛。師曰。祇這也還難。僧繞禪床一匝而出。師曰。善能祇對。僧便喝。師曰。老僧不識子。曰用識作么。師敲禪床三下。
興元府玄都山澄禪師
僧問。喜得趨方丈。家風事若何。師曰。西風開曉露。明月正當天。曰如何拯濟。師曰。金雞樓上一下鼓。問如何是沙門行。師曰。一切不如。
嘉州黑水和尚
初參黃龍。便問雪覆蘆花時如何。龍曰猛烈。師曰。不猛烈。龍又曰。猛烈。師又曰。不猛烈。龍便打。師於此有省。即便禮拜。
鄂州黃龍智颙禪師
僧問。如何是諸佛之本源。師曰。即此一問是何源。曰恁么則諸佛無異去也。師曰。延平劍已成龍去。猶有刻舟求底人。
眉州昌福達禪師
僧問。學人來問師則對。不問時師意如何。師曰。謝師兄指示。問本來則不問。如何是今日事。師曰。師兄這問大好。曰學人不會時如何。師曰。謾得即得。
【現代漢語翻譯】 現代漢語譯本： 首座說：『怎麼說呢？』僧人舉起之前的話。首座說：『和尚近日可以說是為人懇切。』禪師聽了就打了首座七棒。首座說：『我這樣說，沒有過錯吧，為什麼亂打？』禪師說：『白白吃了我多少鹽醬！』又打了七棒。僧人告辭。禪師於是問：『如果到了各處，有人問你，我這裡的佛法如何，你怎樣回答？』僧人說：『等問的時候再說。』禪師說：『哪裡有無口之佛？』僧人說：『僅僅這樣還很難。』禪師豎起拂塵說：『看見了嗎？』僧人說：『哪裡有無眼之佛？』禪師說：『僅僅這樣還很難。』僧人繞禪床一圈而出。禪師說：『善於回答。』僧人便喝一聲。禪師說：『老僧不認識你。』僧人說：『認識做什麼？』禪師敲禪床三下。
興元府玄都山澄禪師
僧人問：『有幸來到方丈，家風如何？』禪師說：『西風吹開曉露，明月正當天空。』僧人說：『如何拯救濟度？』禪師說：『金雞樓上敲一下鼓。』問：『如何是沙門（Śrāmaṇa）[出家修道者]之行？』禪師說：『一切不如。』
嘉州黑水和尚
最初參拜黃龍，便問：『雪覆蓋蘆花時如何？』黃龍說：『猛烈。』禪師說：『不猛烈。』黃龍又說：『猛烈。』禪師又說：『不猛烈。』黃龍便打他。禪師因此有所領悟，便禮拜。
鄂州黃龍智颙禪師
僧人問：『如何是諸佛之本源？』禪師說：『即此一問是什麼源？』僧人說：『這樣說來，諸佛沒有差異了？』禪師說：『延平劍已經變成龍飛走了，還有人刻舟求劍。』
眉州昌福達禪師
僧人問：『學人來問，禪師就回答，不問時禪師的意思如何？』禪師說：『謝謝師兄指示。』問：『本來就不問，如何是今日之事？』禪師說：『師兄這問得很好。』僧人說：『學人不會時如何？』禪師說：『騙得過就騙得過。』
【English Translation】 English version: The head monk said, 'How so?' The monk cited the previous words. The head monk said, 'The abbot has recently been very earnest in his guidance.' Upon hearing this, the Zen master struck the head monk seven times. The head monk said, 'Is there any fault in my saying so? Why strike me randomly?' The Zen master said, 'You've been eating my salt and soy sauce for nothing!' And struck him seven more times. The monk took his leave. The Zen master then asked, 'If you go to other places and someone asks you about the Dharma here, how will you respond?' The monk said, 'I'll answer when asked.' The Zen master said, 'Where is there a Buddha without a mouth?' The monk said, 'Even this is difficult.' The Zen master raised his whisk and said, 'Do you see it?' The monk said, 'Where is there a Buddha without eyes?' The Zen master said, 'Even this is difficult.' The monk circled the Zen bed once and left. The Zen master said, 'Good at responding.' The monk then shouted. The Zen master said, 'This old monk doesn't recognize you.' The monk said, 'What's the use of recognizing?' The master knocked the Zen bed three times.
Zen Master Cheng of Xuandu Mountain in Xingyuan Prefecture
A monk asked, 'I am fortunate to come to the abbot's room. What is the family style like?' The master said, 'The west wind opens the morning dew, the bright moon is right in the sky.' The monk said, 'How to save and deliver?' The master said, 'One drumbeat on the Golden Rooster Tower.' Asked, 'What is the practice of a Śrāmaṇa [monk]?' The master said, 'Nothing is better.'
Heishui (Black Water) Monk of Jia Prefecture
When he first visited Huanglong, he asked, 'What is it like when snow covers the reed flowers?' Huanglong said, 'Fierce.' The monk said, 'Not fierce.' Huanglong said again, 'Fierce.' The monk said again, 'Not fierce.' Huanglong then struck him. The monk had an awakening from this and bowed.
Zen Master Zhiyong of Huanglong in E Prefecture
A monk asked, 'What is the original source of all Buddhas?' The master said, 'What is the source of this very question?' The monk said, 'In that case, there is no difference between all Buddhas?' The master said, 'The Yanping sword has already turned into a dragon and flown away, yet there are still people trying to find it by marking the boat.'
Zen Master Changfu Da of Mei Prefecture
A monk asked, 'When a student comes and asks, the master answers. When not asked, what is the master's intention?' The master said, 'Thank you, senior brother, for the instruction.' Asked, 'Originally, I wouldn't ask, but what is today's matter?' The master said, 'Senior brother, this is a very good question.' The monk said, 'What if the student doesn't understand?' The master said, 'If you can deceive, then deceive.'
問國有寶刀。誰人得見。師曰。師兄遠來不易。曰此刀作何形狀。師曰。要也道。不要也道。曰請師道。師曰。難逢難遇。問石牛水上臥時如何。師曰。異中還有異。妄計不浮沉。曰便恁么去時如何。師曰。翅天日落把土成金。
呂巖真人
字洞賓。京川人也。唐末三舉不第。偶于長安酒肆。遇鐘離權。授以延命術。自爾人莫之究。嘗游廬山歸宗。書鐘樓壁曰。一日清閒自在身。六神和合報平安。丹田有寶休尋道。對境無心莫問禪。未幾道經黃龍山。睹紫雲成蓋。疑有異人。乃入謁。值龍擊鼓升堂。龍見意。必呂公也。欲誘而進。厲聲曰。座傍有竊法者。呂毅然出問。一粒粟中藏世界。半升鐺內煮山川。且道。此意如何。龍指曰。這守尸鬼。呂曰。爭奈囊有長生不死藥。龍曰。饒經八萬劫。終是落空亡。呂薄訝。飛劍脅之。劍不能入。遂再拜求指歸。龍詰曰。半升鐺內煮山川即不問。如何是一粒粟中藏世界。呂于言下頓契。作偈曰。棄卻瓢囊摵碎琴。如今不戀汞中金。自從一見黃龍后。始覺從前錯用心。龍囑令加護。后謁潭州智度覺禪師。有曰。余游韶郴。東下湘江。今見覺公。觀其禪學精明。性源淳潔。促膝靜坐。收光內照。一衲之外無餘衣。一缽之外無餘食。達生死岸。破煩惱殼。方今佛衣寂寂兮無
【現代漢語翻譯】 現代漢語譯本 問：國有寶刀，誰人得見？（比喻真理或智慧，誰能領悟？） 師（禪師）曰：師兄遠來不易。（你遠道而來不容易啊） 問：此刀作何形狀？（這真理是什麼樣的？） 師曰：要也道，不要也道。（說它存在也可以，說它不存在也可以。超越了有和無的對立） 問：請師道。（請您說說看） 師曰：難逢難遇。（很難遇到，很難領悟） 問：石牛水上臥時如何？（比喻不可能的事情，當不可能成為可能時會怎樣？） 師曰：異中還有異，妄計不浮沉。（在不尋常之中還有更不尋常的，用虛妄的計較無法衡量是否沉浮。超越了常理和計較） 問：便恁么去時如何？（如果就這樣去做會怎樣？） 師曰：翅天日落把土成金。（即使插上翅膀，太陽也會落下；即使把泥土變成金子，也終究是虛幻。強調不要執著于外在的追求）
呂巖真人（Lü Yan Zhenren） 字洞賓（Dongbin），京川人也。唐末三舉不第。偶于長安酒肆，遇鐘離權（Zhongli Quan），授以延命術。自爾人莫之究。嘗游廬山歸宗（Guizong of Lushan），書鐘樓壁曰：一日清閒自在身，六神和合報平安。丹田有寶休尋道，對境無心莫問禪。未幾道經黃龍山（Huanglong Mountain），睹紫雲成蓋，疑有異人。乃入謁。值龍擊鼓升堂。龍見意，必呂公也。欲誘而進。厲聲曰：座傍有竊法者。呂毅然出問：一粒粟中藏世界，半升鐺內煮山川。且道，此意如何？ 龍指曰：這守尸鬼。（你這執著于肉身的人） 呂曰：爭奈囊有長生不死藥。（但我有長生不老藥） 龍曰：饒經八萬劫，終是落空亡。（即使經過漫長的時間，最終還是會落空） 呂薄訝，飛劍脅之。劍不能入。遂再拜求指歸。龍詰曰：半升鐺內煮山川即不問，如何是一粒粟中藏世界？ 呂于言下頓契，作偈曰：棄卻瓢囊摵碎琴，如今不戀汞中金。自從一見黃龍后，始覺從前錯用心。 龍囑令加護。后謁潭州智度覺禪師（Zhidujue Chanshi of Tanzhou）。有曰：余游韶郴，東下湘江，今見覺公，觀其禪學精明，性源淳潔。促膝**，收光內照。一衲之外無餘衣，一缽之外無餘食。達生死岸，破煩惱殼。方今佛衣寂寂兮無
【English Translation】 English version Asked: The country has a precious sword. Who can see it? (Metaphor for truth or wisdom, who can comprehend it?) The master (Zen master) said: It's not easy for you, senior brother, to come from afar. Asked: What shape does this sword have? (What is the nature of this truth?) The master said: It can be said to exist, and it can be said not to exist. (Transcends the opposition of existence and non-existence) Asked: Please, master, explain it. The master said: It's difficult to encounter, difficult to comprehend. Asked: What happens when a stone ox lies on the water? (Metaphor for an impossible event, what happens when the impossible becomes possible?) The master said: There is strangeness within strangeness, and vain calculations cannot measure floating or sinking. (Transcends common sense and calculations) Asked: What if I just go like that? The master said: Even with wings, the sun will set; even turning soil into gold, it is ultimately illusory. (Emphasizes not being attached to external pursuits)
Real Person Lü Yan (Lü Yan Zhenren) His courtesy name was Dongbin, and he was from Jingchuan. He failed the imperial examinations three times at the end of the Tang Dynasty. He happened to meet Zhongli Quan in a tavern in Chang'an, who taught him the art of prolonging life. Since then, no one has understood him. He once traveled to Guizong of Lushan, writing on the wall of the bell tower: 'A day of leisure and freedom, the six senses in harmony bring peace. If there is treasure in the Dantian, do not seek the Tao; when facing circumstances, have no mind and do not ask about Zen.' Not long after, he passed Huanglong Mountain and saw purple clouds forming a canopy, suspecting there was an extraordinary person. He went to visit. He met the Dragon striking the drum and ascending the hall. The Dragon saw that it must be Lord Lü. Wanting to entice him to advance, he sternly said: 'There is someone stealing the Dharma beside the seat.' Lü resolutely came out and asked: 'A grain of millet contains the world, half a liter of pot boils mountains and rivers. Tell me, what is the meaning of this?' The Dragon pointed and said: 'This corpse-guarding ghost.' (You who are attached to the physical body) Lü said: 'But I have the elixir of immortality in my bag.' The Dragon said: 'Even after eighty thousand kalpas, it will ultimately be in vain.' Lü was slightly surprised and threatened him with a flying sword. The sword could not enter. He then bowed again and asked for guidance. The Dragon questioned: 'I won't ask about boiling mountains and rivers in half a liter of pot, but how does a grain of millet contain the world?' Lü suddenly understood upon hearing these words and composed a verse: 'Discarding the gourd and smashing the zither, now I no longer crave the gold in mercury. Since seeing Huanglong, I realize that I used my mind wrongly before.' The Dragon instructed him to take care. Later, he visited Zen Master Zhidujue of Tanzhou. It is said: 'I traveled to Shao and Chen, and went east down the Xiang River. Now I see Master Jue, observing his profound Zen learning and pure nature. We sat knee-to-knee, gathering light and shining inward. Outside of a single robe, there is no extra clothing; outside of a single bowl, there is no extra food. Reaching the shore of birth and death, breaking the shell of afflictions. Now the Buddha's robe is silent and without'
傳。禪理懸懸兮幾絕。扶而興者其在吾師乎。聊作一絕奉記。達者推心方濟物。聖賢傳法不離真。請師開說西來意。七祖如今未有人。
明招謙禪師法嗣
處州報恩契從禪師
開堂升座。乃曰。烈士鋒前。還有俊鷹俊鷂么。放一個出來看。良久曰。所以道。烈士鋒前少人陪。云雷擊鼓劍輪開。誰是大雄師子種。滿身鋒刃但出來。時有僧出。師曰。好著精彩。僧擬伸問。師曰甚麼處去也。僧乃問。師子未出窟時如何。師曰。鋒铓難擊。曰出窟后如何。師曰。藏身無路。曰欲出不出時如何。師曰。命似懸絲。曰向去事如何。師曰。拶。問如何是和尚家風。師曰。還奈何么。問十二時中如何即是。師曰。金剛頂上看。曰恁么則人天有賴。師曰。汝又誑呼人天作么。
婺州普照瑜禪師
上堂。三十年後。大有人。向這裡亡鋒結舌去在良久曰。還會么。灼然。若不是真師子兒。爭識得上來之機。時有僧問。師子未出窟時如何。師曰。眾獸徒然。曰出窟后如何。師曰。狐絕萬里。曰欲出不出時如何師曰當沖者喪。曰向去事如何。師曰。決在臨鋒。僧禮拜。師有頌曰。決在臨鋒處。天然師子機。顰呻出三界。非祖莫能知。
婺州雙溪保初禪師
上堂。未透徹不須呈。十方世界廓然明。孤
峰頂上通機照。不用看他北斗星。僧問。九夏靈峰劍。請師不露鋒。師曰。未拍金鎖前何不問。曰千般徒設用。難出髑髏前。師曰。背後礙殺人。
處州涌泉究禪師
上堂。良久曰。還有虎狼禪客么。有則放出一個來。僧才出。師曰。還知喪命處么。曰學人咨和尚。師曰。甚麼處去也。曰師子未出窟時如何。師曰。抖㖃地。曰出窟后如何。師曰。蓋天蓋地。曰欲出不出時如何。師曰。一切人辨不得。曰向去事如何。師曰。俊鷂亦迷蹤。
衢州羅漢義禪師
上堂。眾集。僧才出。師曰。不是好底。僧禮拜起。問。龍泉寶劍請師揮。師曰。甚麼處去也。曰恁么則龍溪南面盡鋒铓。師曰。收取。問不落古今。請師道。師曰。還怪得么。曰猶落古今。師曰莫錯。
羅漢琛禪師法嗣
襄州清溪山洪進禪師
在地藏時。居第一座。一日地藏上堂。二僧出禮拜。藏曰。俱錯二僧無語下堂。請益修山主。修曰。汝自巍巍堂堂。卻禮拜擬問他人。豈不是錯。師聞之不肯。修乃問。未審。上座又作么生。師曰。汝自迷暗。焉可為人。修憤然上方丈請益。藏指廊下曰。典座入庫頭去也。修乃省過。又一日師問修山主曰。明知生。是不生之理。為甚麼為生死之所流。修曰。筍畢竟成竹去。如今作篾
【現代漢語翻譯】 現代漢語譯本 峰頂上，一切機能都照徹分明。不用去看那北斗星了。（北斗星：指外在的、人為的指引） 有僧人問：『九夏靈峰劍（九夏靈峰劍：比喻禪師的智慧和力量），請老師不要顯露鋒芒。』 禪師說：『在拍擊金鎖（金鎖：比喻束縛）之前，為什麼不問？』 僧人說：『千般努力都是徒勞，難以突破這骷髏（骷髏：比喻生死）的限制。』 禪師說：『背後阻礙殺人。』
處州涌泉究禪師
上堂說法。沉默良久后說：『還有像虎狼一樣兇猛的禪客嗎？有就放一個出來。』 僧人剛走出來，禪師就說：『還知道喪命的地方嗎？』 僧人說：『學人請教和尚。』 禪師說：『什麼地方去了？』 僧人說：『師子（師子：獅子的古稱，比喻有力量的人）未出窟時如何？』 禪師說：『抖擻精神。』 僧人說：『出窟后如何？』 禪師說：『蓋天蓋地。』 僧人說：『欲出不出時如何？』 禪師說：『一切人都辨別不出來。』 僧人說：『未來的事情如何？』 禪師說：『即使是俊俏的鷂鷹也會迷失軌跡。』
衢州羅漢義禪師
上堂說法。大眾聚集。僧人剛走出來，禪師就說：『不是好東西。』 僧人禮拜後起身，問道：『龍泉寶劍（龍泉寶劍：比喻禪師的智慧和力量），請老師揮舞。』 禪師說：『什麼地方去了？』 僧人說：『這樣說來，龍溪南面都充滿了鋒芒。』 禪師說：『收起來。』 僧人問：『不落入古今（不落古今：超越時間的概念），請老師說。』 禪師說：『還覺得奇怪嗎？』 僧人說：『仍然落入古今。』 禪師說：『不要弄錯。』
羅漢琛禪師法嗣
襄州清溪山洪進禪師
在地藏禪師處時，擔任第一座。一天，地藏禪師上堂說法，兩個僧人出來禮拜。地藏禪師說：『都錯了。』兩個僧人無話可說，退下。去請教修山主。修山主說：『你自己巍巍堂堂，卻禮拜想要問別人，豈不是錯？』洪進禪師聽了不認可。修山主就問：『不知道，上座（上座：對僧人的尊稱）又怎麼做？』洪進禪師說：『你自己迷暗，怎麼可以爲人師表？』修山主憤然上方丈請教。地藏禪師指著廊下說：『典座（典座：寺院中負責飲食的僧人）去庫房了。』修山主於是醒悟。又有一天，洪進禪師問修山主說：『明明知道生是不生的道理，為什麼還會被生死所流轉？』修山主說：『竹筍最終會長成竹子，現在卻被做成竹篾。』
【English Translation】 English version On the summit, all functions are clearly illuminated. There's no need to look at the Big Dipper. (Big Dipper: refers to external, artificial guidance) A monk asked: 'The Lingfeng Sword of the Nine Summers (Lingfeng Sword of the Nine Summers: a metaphor for the wisdom and power of the Zen master), please, Master, do not reveal its edge.' The Master said: 'Before striking the golden lock (golden lock: a metaphor for bondage), why didn't you ask?' The monk said: 'A thousand efforts are in vain, difficult to break through the limitations of this skull (skull: a metaphor for life and death).' The Master said: 'Obstructing people from behind is deadly.'
Zen Master Yongquan Jiu of Chuzhou
Ascended the hall and gave a sermon. After a long silence, he said: 'Are there any Zen practitioners as fierce as tigers and wolves? If so, release one.' As soon as a monk came out, the Master said: 'Do you know where you will lose your life?' The monk said: 'This student consults the Abbot.' The Master said: 'Where did it go?' The monk said: 'What is it like when the lion (lion: an ancient term for lion, a metaphor for a powerful person) has not yet left the cave?' The Master said: 'Shake it off.' The monk said: 'What is it like after leaving the cave?' The Master said: 'Covering the sky and covering the earth.' The monk said: 'What is it like when it wants to come out but doesn't?' The Master said: 'No one can distinguish it.' The monk said: 'What about the future?' The Master said: 'Even a swift hawk will lose its trail.'
Zen Master Yi of Luohan, Quzhou
Ascended the hall and gave a sermon. The crowd gathered. As soon as a monk came out, the Master said: 'Not a good one.' The monk bowed and stood up, asking: 'The Dragon Spring Sword (Dragon Spring Sword: a metaphor for the wisdom and power of the Zen master), please, Master, wield it.' The Master said: 'Where did it go?' The monk said: 'In that case, the south side of Dragon Creek is full of sharp edges.' The Master said: 'Put it away.' The monk asked: 'Not falling into ancient or modern (not falling into ancient or modern: transcending the concept of time), please, Master, speak.' The Master said: 'Do you still find it strange?' The monk said: 'Still falling into ancient and modern.' The Master said: 'Don't be mistaken.'
Dharma Successor of Zen Master Chen of Luohan
Zen Master Hongjin of Qingxi Mountain, Xiangzhou
When he was at Zen Master Dizang's place, he held the position of the first seat. One day, Zen Master Dizang ascended the hall to give a sermon, and two monks came out to bow. Zen Master Dizang said: 'Both are wrong.' The two monks had nothing to say and retreated. They went to consult Mountain Master Xiu. Mountain Master Xiu said: 'You yourself are dignified and imposing, yet you bow and want to ask others, isn't that wrong?' Zen Master Hongjin did not agree. Mountain Master Xiu then asked: 'I don't know, what would the senior monk (senior monk: an honorific for monks) do?' Zen Master Hongjin said: 'You yourself are confused, how can you be a teacher of others?' Mountain Master Xiu angrily went to the abbot's room to consult. Zen Master Dizang pointed to the corridor and said: 'The cook (cook: the monk in charge of food in the monastery) has gone to the storeroom.' Mountain Master Xiu then realized his mistake. Another day, Zen Master Hongjin asked Mountain Master Xiu: 'Clearly knowing that birth is the principle of non-birth, why are we still subject to the flow of birth and death?' Mountain Master Xiu said: 'Bamboo shoots will eventually grow into bamboo, but now they are being made into bamboo strips.'
使還得么。師曰。汝向後自悟去在。修曰。某所見祇如此。上座意旨又如何。師指曰。這個是監院房。那個是典座房。修即禮謝。住后僧問。眾盲摸象。各說異端。忽遇明眼人又作么生。師曰。汝但舉似諸方。師經行次。眾僧隨從。乃謂眾曰。古人有甚麼言句。大家商量。時有從漪上座。出衆擬問次。師曰。這沒毛驢。漪渙然省悟。
升州清涼院休復悟空禪師
北海王氏子。幼出家。十九納戒。嘗自謂曰。茍尚能詮則為滯筏。將趣凝寂。復患墮空。既進退莫決。舍二。何之。乃參尋宗匠。依地藏經年不契。直得成病。入涅槃堂。一夜藏去看乃問。覆上座安樂么。師曰。某甲為和尚因緣背。藏指燈籠曰。見么。師曰。見。藏曰。祇這個也不背。師于言下有省。后修山主問訊地藏乃曰。某甲百劫千生。曾與和尚違背來。此者。又值和尚不安。藏遂豎起拄杖曰。祇這個也不背。師忽然契悟。後繼法眼住崇壽。江南國主創清涼道場。延請居之。上堂。古聖才生下。便周行七步。目顧四方云。天上天下。唯我獨尊。他便有這個方便奇特。祇如諸上座初生下時。有甚麼奇特。試舉看。若道無。即對面諱卻。若道有。又作么生通得個訊息。還會么。上座幸然有奇特事。因甚麼不知去。珍重。僧問。如何是佛。師曰。汝是
【現代漢語翻譯】 現代漢語譯本 使還得么。（僧人問：這樣可以嗎？） 師曰。（禪師說：）汝向後自悟去在。（你以後自己去領悟吧。） 修曰。（修說：）某所見祇如此。（我所見到的只有這些。） 上座意旨又如何。（您的意思是怎樣呢？） 師指曰。（禪師指著說：）這個是監院房。（這個是監院的房間。） 那個是典座房。（那個是典座的房間。） 修即禮謝。（修立刻行禮感謝。） 住后僧問。（住下後，有僧人問：） 眾盲摸象，各說異端。（眾盲人摸象，各自說不同的見解。） 忽遇明眼人又作么生。（忽然遇到明眼人又會怎麼樣呢？） 師曰。（禪師說：）汝但舉似諸方。（你只管把這個問題拿去問各處的人。） 師經行次。（禪師在經行的時候。） 眾僧隨從。（眾僧跟隨在後面。） 乃謂眾曰。（於是對大家說：） 古人有甚麼言句，大家商量。（古人有什麼話，大家拿來商量商量。） 時有從漪上座。（當時有個叫從漪的上座。） 出衆擬問次。（從人群中走出來準備提問。） 師曰。（禪師說：）這沒毛驢。（你這沒毛的驢子。） 漪渙然省悟。（從漪立刻醒悟了。）
升州清涼院休復悟空禪師
北海王氏子。（是北海王家之子。） 幼出家。（年幼時出家。） 十九納戒。（十九歲受戒。） 嘗自謂曰。（曾經自己說：） 茍尚能詮則為滯筏。（如果還執著于言語詮釋，那就是被木筏所束縛。） 將趣凝寂，復患墮空。（想要趨向凝定寂靜，又擔心落入空無。） 既進退莫決，舍二。何之。（既然進退兩難，捨棄兩者，又該怎麼辦呢？） 乃參尋宗匠。（於是參訪各處宗師。） 依地藏經年不契。（依靠《地藏經》多年卻不能領悟。） 直得成病。（直到生病。） 入涅槃堂。（進入涅槃堂。） 一夜藏去看乃問。（有一天晚上，地藏去看他，就問：） 覆上座安樂么。（覆上座，你安樂嗎？） 師曰。（禪師說：）某甲為和尚因緣背。（我因為和尚的緣故而感到困惑。） 藏指燈籠曰。（地藏指著燈籠說：）見么。（看見了嗎？） 師曰。（禪師說：）見。（看見了。） 藏曰。（地藏說：）祇這個也不背。（就是這個也沒有違背。） 師于言下有省。（禪師在聽了這句話后立刻有所領悟。） 后修山主問訊地藏乃曰。（後來修山主問候地藏，就說：） 某甲百劫千生，曾與和尚違背來。（我百劫千生以來，曾經與和尚違背。） 此者，又值和尚不安。（現在又讓和尚您感到不安。） 藏遂豎起拄杖曰。（地藏於是豎起拄杖說：） 祇這個也不背。（就是這個也沒有違背。） 師忽然契悟。（禪師忽然徹底領悟。） 後繼法眼住崇壽。（後來繼承法眼宗，住在崇壽寺。） 江南國主創清涼道場。（江南國主建立清涼道場。） 延請居之。（邀請他去住持。） 上堂。（禪師上堂說法。） 古聖才生下，便周行七步。（古代的聖人剛出生，就走七步。） 目顧四方云。（眼睛看著四方說：） 天上天下，唯我獨尊。（天上天下，唯我獨尊。） 他便有這個方便奇特。（他便有這種方便奇特之處。） 祇如諸上座初生下時。（就像各位上座剛出生的時候。） 有甚麼奇特。（有什麼奇特之處呢？） 試舉看。（試著說出來看看。） 若道無，即對面諱卻。（如果說沒有，那就是當面隱瞞。） 若道有，又作么生通得個訊息。（如果說有，又該如何通達這個訊息呢？） 還會么。（明白了嗎？） 上座幸然有奇特事。（各位上座幸好有奇特的事情。） 因甚麼不知去。（為什麼不知道呢？） 珍重。（請各位珍重。） 僧問。（有僧人問：） 如何是佛。（什麼是佛？） 師曰。（禪師說：）汝是。（你就是。）
【English Translation】 English version 'Is that acceptable?' (A monk asked.) The Master said, 'You should go and realize it yourself later.' Xiu said, 'What I see is just this.' 'What is your intention, Venerable Sir?' The Master pointed and said, 'This is the superintendent's room.' 'That is the cook's room.' Xiu immediately bowed in gratitude. After residing there, a monk asked, 'A group of blind men touch an elephant, each describing different aspects. If they suddenly encounter a person with clear vision, what would happen?' The Master said, 'You should just present this question to various places.' The Master was walking back and forth. The monks followed. He then said to the assembly, 'What sayings did the ancients have? Let's discuss them together.' At that time, there was an elder named Congyi. He came forward from the assembly intending to ask a question. The Master said, 'This hairless donkey!' Congyi suddenly awakened.
Zen Master Xiufu Wukong of Qingliang Monastery in Shengzhou
He was the son of the Wang family of Beihai. He left home at a young age. He received the precepts at nineteen. He once said to himself, 'If one still relies on verbal explanations, one is bound by the raft.' 'If one seeks stillness, one fears falling into emptiness.' 'Since advancing and retreating are both indecisive, abandoning both, where should one go?' Then he sought out eminent teachers. Relying on the Earth Store Sutra (Dizang Jing) for years without realization, he became ill. He entered the Nirvana Hall. One night, Dizang went to see him and asked, 'Venerable Fu, are you at peace?' The Master said, 'I am troubled because of my connection with you, Master.' Dizang pointed to a lantern and said, 'Do you see it?' The Master said, 'I see it.' Dizang said, 'Even this is not contrary.' The Master had an awakening upon hearing these words. Later, Mountain Master Xiu inquired of Dizang and said, 'For hundreds of kalpas and thousands of lives, I have been in conflict with you, Master.' 'Now, I am causing you unease again.' Dizang then raised his staff and said, 'Even this is not contrary.' The Master suddenly had a complete awakening. Later, he succeeded Fayan and resided at Chongshou Monastery. The ruler of the Jiangnan kingdom established Qingliang Monastery. Inviting him to reside there. Ascending the Dharma Hall, 'When ancient sages are first born, they walk seven steps.' 'Looking in all directions, they say,' 』Above the heavens and below the heavens, I alone am honored.』 'They have this expedient and unique quality.' 'Just like when you venerable ones were first born,' 'What unique qualities did you have?' 'Try to say it.' 'If you say there is none, you are concealing it to my face.' 'If you say there is, how do you communicate this message?' 'Do you understand?' 'Fortunately, you venerable ones have unique qualities.' 'Why don't you know them?' 'Treasure this.' A monk asked, 'What is Buddha?' The Master said, 'You are.'
眾生。曰還肯也無。師曰。虛施此問。問如何是西來意。師曰。汝道此土還有么。問省要處乞師一言。師曰。珍重。問如何是道。師曰。本來無一物。何處有塵埃。僧禮拜。師曰。莫錯會。問。如何是一塵入正受。師曰。色即空。曰如何是諸塵三昧起。師曰。空即色。問諸餘即不問。如何是悟空一句。師曰。兩句也。問。牛頭未見四祖時。為甚麼百鳥銜華。師曰。未見四祖。曰見后為甚麼不銜華。師曰。見四祖。問。如何是自己事。師曰。幾處問人來。問古人得個甚麼即便休歇去。師曰。汝得個甚麼即不休歇去。問如何是學人出身處。師曰。千般比不得。萬般況不及。曰請和尚道。師曰。古亦有今亦有。問如何是亡僧面前觸目菩提。師曰。問取髑髏後人。問毒龍奮迅。萬象同然時如何。師曰。你甚麼處得這個問頭。問忠座主。講甚麼經。曰法華經。師曰。若有說法華經處。我現寶塔。當爲證明。大德講甚麼人證明。忠無對。(法燈代云。謝和尚證明)天福八年。十月朔日。遣僧命法眼禪師至。囑付訖。又致書辭國主。取三日夜子時入滅。國主令本院至時擊鐘。及期大眾普集。師端坐警眾曰。無棄光影。語絕告寂。時國主聞鏡登高臺。遙禮深加哀慕。仍致祭。茶毗收舍利。建塔。
撫州龍濟紹修禪師
初與
【現代漢語翻譯】 現代漢語譯本 眾生問：『還肯定嗎？』（眾生問：您是否肯定這個道理？） 法眼禪師說：『你白費力氣問這個問題。』 （眾生）問：『如何是西來意？』（什麼是達摩祖師從西方帶來的禪宗真意？） 法眼禪師說：『你說這片土地上還有嗎？』（反問：你認為這裡還存在這種真意嗎？） （眾生）問：『在關鍵的地方，請老師說一句。』（請您用一句話點明要旨。） 法眼禪師說：『珍重。』（好好珍惜當下，保重自己。） （眾生）問：『如何是道？』（什麼是道？） 法眼禪師說：『本來無一物，何處有塵埃。』（本來什麼都沒有，哪裡會有塵埃呢？意指道是清凈無染的。） 僧人禮拜。 法眼禪師說：『不要錯會。』（不要錯誤理解我的意思。） （眾生）問：『如何是一塵入正受？』（如何理解一塵不染進入正定狀態？） 法眼禪師說：『色即是空。』（物質現象的本質就是空性。） （眾生）問：『如何是諸塵三昧起？』（如何理解從各種塵世現象中生起的三昧真定？） 法眼禪師說：『空即是色。』（空性的本質就是物質現象。） （眾生）問：『其餘的就不問了，如何是悟空一句？』（其他的不問了，請問如何理解悟空的境界？） 法眼禪師說：『兩句也。』（包含前面『色即是空』和『空即是色』兩句。） （眾生）問：『牛頭（牛頭法融禪師）未見四祖（道信禪師）時，為什麼百鳥銜華？』（牛頭法融禪師未見到四祖道信禪師時，為什麼有百鳥銜花供養的瑞相？） 法眼禪師說：『未見四祖。』（因為他還沒有見到四祖。） （眾生）問：『見后為什麼不銜華？』（見到四祖之後，為什麼就沒有銜花的瑞相了？） 法眼禪師說：『見四祖。』（因為他已經見到了四祖。） （眾生）問：『如何是自己事？』（什麼是自己的本分事？什麼是自己應該了悟的？） 法眼禪師說：『幾處問人來。』（你到處問別人。） （眾生）問：『古人得個甚麼即便休歇去？』（古人得到了什麼就停止修行了？） 法眼禪師說：『汝得個甚麼即不休歇去？』（你得到了什麼就不停止修行呢？） （眾生）問：『如何是學人出身處？』（學人應該從何處入手修行？） 法眼禪師說：『千般比不得，萬般況不及。』（用任何方法都無法比擬，用任何比喻都無法形容。） （眾生）說：『請和尚道。』（請和尚您說。） 法眼禪師說：『古亦有今亦有。』（過去有，現在也有。） （眾生）問：『如何是亡僧面前觸目菩提？』（如何理解亡僧面前所見皆是菩提？） 法眼禪師說：『問取髑髏後人。』（去問問那些死人吧。） （眾生）問：『毒龍奮迅，萬象同然時如何？』（當毒龍奮起，萬象都隨之變化時，該如何應對？） 法眼禪師說：『你甚麼處得這個問頭？』（你從哪裡得到這個問題？） （眾生）問：『忠座主講甚麼經？』（忠座主講的是什麼經？） （眾生）答：『法華經。』（《法華經》。） 法眼禪師說：『若有說法華經處，我現寶塔，當爲證明。大德講甚麼人證明？』（如果有講《法華經》的地方，我就會顯現寶塔來證明。大德講經，由什麼人來證明呢？） 忠（座主）無對。（忠座主無法回答。） （法燈代云：『謝和尚證明。』）（法燈禪師代替回答說：『感謝和尚的證明。』） 天福八年，十月初一日，（國主）派遣僧人命令法眼禪師前往。（國主派遣使者，請法眼禪師前去。） 囑咐完畢，又致書辭別國主，約定三日後的夜子時入滅。（法眼禪師交代完後事，又寫信向國主辭別，約定三天後的子時圓寂。） 國主命令本院到時擊鐘，到期大眾普集，法眼禪師端坐警眾說：『無棄光影。』語絕告寂。（國主命令寺院到時敲鐘，到時大眾聚集，法眼禪師端坐著告誡大家說：『不要捨棄光影。』說完就圓寂了。） 當時國主在鏡中聽到鐘聲，登上高臺，遙拜深加哀慕，仍然致祭，火化后收取捨利，建塔供奉。
撫州龍濟紹修禪師
當初與
【English Translation】 English version A sentient being asked: 'Are you sure?' (Are you certain about this principle?) The Master (Fayan Wenyi) said: 'You are wasting your effort with this question.' The being asked: 'What is the meaning of the Patriarch's coming from the West?' (What is the true meaning of Zen Buddhism brought by Bodhidharma from the West?) The Master said: 'Do you say that it still exists in this land?' (Do you think this true meaning still exists here?) The being asked: 'At the crucial point, please say a word, Master.' (Please point out the key point in one sentence.) The Master said: 'Treasure it.' (Cherish the present moment, take care of yourself.) The being asked: 'What is the Dao?' (What is the Way?) The Master said: 'Originally there is not a single thing; where could dust arise?' (Originally there is nothing, where would dust come from? It means that the Dao is pure and undefiled.) The monk prostrated. The Master said: 'Don't misunderstand.' (Don't misunderstand my meaning.) The being asked: 'What is one mote of dust entering correct samadhi?' (How to understand entering the state of correct concentration with a single mote of dust?) The Master said: 'Form is emptiness.' (The essence of material phenomena is emptiness.) The being asked: 'What is the arising of samadhi from all dusts?' (How to understand the arising of samadhi from all worldly phenomena?) The Master said: 'Emptiness is form.' (The essence of emptiness is material phenomena.) The being asked: 'I won't ask about the others; what is the phrase about realizing emptiness?' (I won't ask about the others, please tell me how to understand the state of realizing emptiness?) The Master said: 'Two phrases.' (Including the previous two phrases 'Form is emptiness' and 'Emptiness is form.') The being asked: 'When Niutou (Master Farong of Niutou) had not yet seen the Fourth Patriarch (Master Daoxin), why did hundreds of birds carry flowers?' (When Master Farong of Niutou had not yet seen the Fourth Patriarch Daoxin, why was there an auspicious sign of hundreds of birds carrying flowers as offerings?) The Master said: 'Had not yet seen the Fourth Patriarch.' (Because he had not yet seen the Fourth Patriarch.) The being asked: 'Why did they not carry flowers after seeing him?' (Why was there no auspicious sign of carrying flowers after seeing the Fourth Patriarch?) The Master said: 'Saw the Fourth Patriarch.' (Because he had already seen the Fourth Patriarch.) The being asked: 'What is one's own affair?' (What is one's own business? What should one realize?) The Master said: 'You come asking people everywhere.' (You ask others everywhere.) The being asked: 'What did the ancients attain that they then ceased?' (What did the ancients attain that they stopped practicing?) The Master said: 'What do you attain that you do not cease?' (What do you attain that you do not stop practicing?) The being asked: 'What is the place from which a student emerges?' (Where should a student start practicing?) The Master said: 'A thousand kinds cannot compare, ten thousand kinds cannot describe.' (No method can compare, no metaphor can describe.) The being said: 'Please, Master, speak.' (Please, Master, tell us.) The Master said: 'The past had it, the present has it.' (The past had it, and the present has it.) The being asked: 'What is the all-pervading Bodhi before the deceased monk?' (How to understand that everything seen before the deceased monk is Bodhi?) The Master said: 'Ask the later people of the skull.' (Go ask the dead people.) The being asked: 'What is it like when the poisonous dragon rouses and all phenomena are the same?' (How should one respond when the poisonous dragon rises and all phenomena change accordingly?) The Master said: 'Where did you get this question?' (Where did you get this question?) The being asked: 'What sutra does the Venerable Zhong lecture on?' (What sutra does the Venerable Zhong lecture on?) The being answered: 'The Lotus Sutra.' (The Lotus Sutra.) The Master said: 'If there is a place where the Lotus Sutra is lectured, I will manifest a jeweled pagoda to prove it. What person proves the Venerable's lecture?' (If there is a place where the Lotus Sutra is lectured, I will manifest a jeweled pagoda to prove it. What person proves the Venerable's lecture?) Zhong (the Venerable) had no answer. (The Venerable Zhong had no answer.) (Fadeng said on his behalf: 'Thank you, Master, for the proof.') (Master Fadeng answered on his behalf: 'Thank you, Master, for the proof.') In the eighth year of Tianfu, on the first day of the tenth month, (the ruler) sent a monk to order Zen Master Fayan to go. (The ruler sent a messenger to invite Zen Master Fayan to go.) After entrusting everything, he also sent a letter to bid farewell to the ruler, and agreed to enter Nirvana at the hour of midnight three days later. (After entrusting everything, Zen Master Fayan also wrote a letter to bid farewell to the ruler, and agreed to enter Nirvana at the hour of midnight three days later.) The ruler ordered the monastery to strike the bell at that time, and when the time came, the masses gathered. Zen Master Fayan sat upright and warned the crowd, saying: 'Do not abandon the light and shadow.' After saying this, he entered Nirvana. (The ruler ordered the monastery to strike the bell at that time, and when the time came, the masses gathered. Zen Master Fayan sat upright and warned the crowd, saying: 'Do not abandon the light and shadow.' After saying this, he entered Nirvana.) At that time, the ruler heard the bell in the mirror, ascended the high platform, bowed from afar with deep sorrow, and still offered sacrifices. After cremation, he collected the relics and built a pagoda to enshrine them.
Zen Master Shaoxiu of Longji in Fuzhou
Initially with
法眼同參。地藏。所得謂已臻極。暨同辭至建陽。途中譚次。眼忽問。古人道。萬象之中獨露身。是撥萬象。不撥萬象。師曰。不撥。眼曰。說甚麼撥不撥。師懵然不知。卻回地藏。藏問子去未久。何以卻來。師曰。有事未決。豈憚跋涉山川。藏曰。汝跋涉許多山川也還不惡。師未喻旨。乃問。古人道。萬象之中獨露身。意旨如何。藏曰。汝道。古人撥萬象。不撥萬象。師曰。不撥。藏曰兩個也。師駭然沉思。而卻問。未審。古人撥萬象。不撥萬象。藏曰。汝喚甚麼作萬象。師方省悟。再辭地藏。覲於法眼。眼語意。與地藏開示。前後如一。師后居龍濟山。不務聚徒。而學者奔至。上堂。具足凡夫法。凡夫不知。具足聖人法。聖人不會。聖人若會。即是凡夫。凡夫若知。即是聖人。此兩語。一理二義。若人辨得。不妨于佛法中有個入處。若辨不得。莫道不疑好。珍重。僧問。見色便見心。露柱是色。如何是心。師曰。幸然未會。且莫詐明頭。問如何得出三界。師曰。是三界則一任出。曰不是三界又如何。師曰。甚麼處不是三界。問當陽舉唱誰是委者。師曰。非汝不委。問如何是萬法主。師曰。把將萬法來。問承古有言。須彌納芥子。芥子納須彌。如何是須彌。師曰。穿破汝心。曰。如何是芥子。師曰。塞卻汝眼。曰如
【現代漢語翻譯】 現代漢語譯本 法眼禪師的同參地藏禪師，（法眼指法眼文益禪師，地藏指地藏桂琛禪師）認為自己所證悟的已經達到了極高的境界。後來（法眼和地藏）一同前往建陽。途中談論佛法時，法眼禪師忽然問道：『古人說，萬象之中獨露身，（萬象指世間一切現象，獨露身指真如自性）這是撥開萬象，還是不撥開萬象？』地藏禪師回答說：『不撥。』法眼禪師說：『說什麼撥不撥？』地藏禪師茫然不知所措，於是返回地藏禪寺。 地藏禪師問：『你離開沒多久，為什麼又回來了？』法眼禪師說：『有些事情沒有解決，哪裡會害怕跋涉山川呢？』地藏禪師說：『你跋涉了這麼多山川，也還不算壞。』法眼禪師沒有領悟地藏禪師的旨意，於是問道：『古人說，萬象之中獨露身，意旨是什麼？』地藏禪師反問道：『你說，古人是撥開萬象，還是不撥開萬象？』法眼禪師回答說：『不撥。』地藏禪師說：『有兩個了。』法眼禪師驚駭而沉思，然後反問道：『請問，古人是撥開萬象，還是不撥開萬象？』地藏禪師說：『你把什麼叫做萬象？』法眼禪師這才醒悟。再次告別地藏禪師，去拜見法眼禪師。法眼禪師所說的話，與地藏禪師的開示，前後一致。法眼禪師後來住在龍濟山，不致力于招攬徒眾，但求學者卻紛紛前來。上堂說法時說：『具足凡夫的法，凡夫卻不知道；具足聖人的法，聖人卻不會。聖人如果會了，那就是凡夫；凡夫如果知道了，那就是聖人。這兩句話，一個道理，兩種意義。如果有人能夠辨別清楚，或許可以在佛法中找到入門之處。如果辨別不清楚，最好不要輕易懷疑。珍重。』 有僧人問道：『見色便見心，（色指一切外在事物，心指內在的覺知）露柱是色，什麼是心？』法眼禪師說：『幸好你還沒有領會，暫且不要裝作明白。』又問：『如何才能得出三界？』法眼禪師說：『是三界就任你出。』（三界指欲界、色界、無色界，是眾生輪迴的場所）僧人說：『不是三界又如何？』法眼禪師說：『什麼地方不是三界？』問：『當陽舉唱，誰是委者？』法眼禪師說：『非汝不委。』問：『如何是萬法主？』法眼禪師說：『把將萬法來。』問：『承古有言，須彌納芥子，芥子納須彌，（須彌指須彌山，佛教宇宙觀中的高山，芥子指芥菜籽，比喻微小之物）如何是須彌？』法眼禪師說：『穿破汝心。』僧人說：『如何是芥子？』法眼禪師說：『塞卻汝眼。』僧人說：『如...
【English Translation】 English version Dizang (Dizang Guichen Chan Master), a fellow student of Dharma Eye Chan Master (Dharma Eye Wenyi Chan Master), believed that his attainment had reached the highest level. Later, (Dharma Eye and Dizang) went to Jianyang together. During a Dharma discussion on the way, Dharma Eye Chan Master suddenly asked: 'The ancients said, 'The self is uniquely revealed amidst the myriad phenomena' (the myriad phenomena refer to all phenomena in the world, the uniquely revealed self refers to the true nature of Suchness). Is this dispelling the myriad phenomena, or not dispelling them?' Dizang Chan Master replied: 'Not dispelling.' Dharma Eye Chan Master said: 'What are you talking about, dispelling or not dispelling?' Dizang Chan Master was at a loss, so he returned to Dizang Chan Monastery. Dizang Chan Master asked: 'You haven't been gone long, why are you back?' Dharma Eye Chan Master said: 'There are some things that have not been resolved, how could I be afraid of traversing mountains and rivers?' Dizang Chan Master said: 'You have traversed so many mountains and rivers, it's not bad.' Dharma Eye Chan Master did not understand Dizang Chan Master's intention, so he asked: 'The ancients said, 'The self is uniquely revealed amidst the myriad phenomena,' what is the meaning?' Dizang Chan Master asked in return: 'You say, did the ancients dispel the myriad phenomena, or not dispel them?' Dharma Eye Chan Master replied: 'Not dispel.' Dizang Chan Master said: 'There are two of them.' Dharma Eye Chan Master was shocked and pondered, and then asked in return: 'May I ask, did the ancients dispel the myriad phenomena, or not dispel them?' Dizang Chan Master said: 'What do you call the myriad phenomena?' Dharma Eye Chan Master then realized. He bid farewell to Dizang Chan Master again and went to see Dharma Eye Chan Master. What Dharma Eye Chan Master said was consistent with Dizang Chan Master's teachings. Dharma Eye Chan Master later lived in Longji Mountain, not focusing on attracting disciples, but scholars flocked to him. When he ascended the Dharma hall, he said: 'Fully possessing the Dharma of ordinary beings, ordinary beings do not know it; fully possessing the Dharma of sages, sages do not understand it. If sages understand it, they are ordinary beings; if ordinary beings know it, they are sages. These two sentences, one principle, two meanings. If someone can distinguish them clearly, perhaps they can find an entry point into the Buddhadharma. If you can't distinguish them clearly, it's best not to doubt easily. Treasure this.' A monk asked: 'Seeing form is seeing mind (form refers to all external things, mind refers to inner awareness), the pillar is form, what is mind?' Dharma Eye Chan Master said: 'Fortunately, you have not yet understood, don't pretend to be clear.' He also asked: 'How can one get out of the Three Realms?' Dharma Eye Chan Master said: 'If it is the Three Realms, then let you out.' (The Three Realms refer to the Desire Realm, the Form Realm, and the Formless Realm, which are the places where sentient beings transmigrate) The monk said: 'What if it is not the Three Realms?' Dharma Eye Chan Master said: 'Where is it not the Three Realms?' Asked: 'Who is the one who truly understands the teaching proclaimed here and now?' Dharma Eye Chan Master said: 'It is not that you do not understand.' Asked: 'What is the Lord of the Myriad Dharmas?' Dharma Eye Chan Master said: 'Bring the Myriad Dharmas here.' Asked: 'It is said of old, 'Mount Sumeru fits into a mustard seed, and a mustard seed fits into Mount Sumeru' (Mount Sumeru refers to Mount Sumeru, the high mountain in the Buddhist cosmology, the mustard seed refers to a mustard seed, a metaphor for something tiny), what is Mount Sumeru?' Dharma Eye Chan Master said: 'Break through your mind.' The monk said: 'What is the mustard seed?' Dharma Eye Chan Master said: 'Block your eyes.' The monk said: 'If...
何納得。師曰。把將須彌與芥子來。曰前言何在。師曰。前有甚麼言。問僧。甚處來。曰翠巖。師曰。翠巖有何言句示徒。曰尋常道。出門逢彌勒。入門見釋迦。師曰。與么道又爭得。曰和尚又如何。師曰。出門逢阿誰。入門見甚麼。僧于言下有省。上堂。聲色不到處。病在見聞。言詮不及處。過在唇吻。僧問。離卻聲色。請和尚道。師曰。聲色里問將來。問如何是學人心。師曰。阿誰恁么問。問劫火洞然。大千俱壞。未審這個還壞也無。師曰。不壞。曰為甚麼不壞。師曰。為同於大千。上堂。捲簾除卻障。閉戶生窒礙。祇這障與礙。古今無人會。會得是障礙。不會不自在。問巨夜之中。以何為眼。師曰暗。問纖毫不隔。為甚麼覷之不見。師曰。作家弄影漢。問古鏡未。磨時如何。師曰。照破天地。曰磨后如何。師曰。黑漆漆地。問如何是普眼。師曰。纖毫覷不見。曰為甚麼覷不見。師曰。為伊眼太大。問如何是大敗壞底人。師曰。劫壞不曾遷。曰此人還知有佛法也無。師曰。若知有佛法。渾成顛倒。曰如何得不顛倒去。師曰。直須知有佛法。曰如何是佛法。師曰。大敗壞。問如何是學人常在底心。師曰。還曾問荷玉么。曰學人不會。師曰。若不會夏末了問取曹山去。師有頌曰。風動心搖樹。云生性起塵。若明今日事
【現代漢語翻譯】 現代漢語譯本 何為『納得』？ 師父說：『你拿須彌山（Sumeru，佛教宇宙觀中的中心山）和芥子（mustard seed，極小的東西）來。』 僧人問：『之前的話是什麼意思？』 師父說：『之前有什麼話？』 師父問僧人：『從哪裡來？』 僧人答：『翠巖（Cuiyan，山名）。』 師父說：『翠巖有什麼言語教導弟子？』 僧人答：『平常說，出門遇到彌勒（Maitreya，未來佛），入門見到釋迦（Sakyamuni，現世佛）。』 師父說：『這樣說又有什麼用呢？』 僧人問：『和尚您又怎麼說？』 師父說：『出門遇到誰？入門見到什麼？』 僧人聽了這話，當下有所領悟。 師父上堂說法：『聲音和顏色到達不了的地方，毛病在於見和聞。言語詮釋不到的地方，過錯在於嘴唇和舌頭。』 僧人問：『離開聲音和顏色，請和尚開示。』 師父說：『在聲音和顏色里問將來。』 僧人問：『什麼是學道人的心？』 師父說：『是誰這樣問的？』 僧人問：『劫火洞燃，整個大千世界（the universe）都毀滅了，不知道這個（指本性）還會毀滅嗎？』 師父說：『不壞。』 僧人問：『為什麼不壞？』 師父說：『因為它等同於大千世界。』 師父上堂說法：『捲起簾子除去遮蔽，關上門就產生阻礙。只是這遮蔽和阻礙，自古以來沒有人能明白。明白了就是障礙，不明白就不自在。』 僧人問：『在漫長的黑夜之中，用什麼作為眼睛？』 師父說：『黑暗。』 僧人問：『即使纖毫之差也沒有間隔，為什麼看也看不見？』 師父說：『你是個擅長玩弄影子的人。』 僧人問：『古鏡未曾打磨時如何？』 師父說：『照破天地。』 僧人問：『打磨之後又如何？』 師父說：『黑漆漆一片。』 僧人問：『什麼是普眼（all-seeing eye）？』 師父說：『即使纖細的毫毛也看不見。』 僧人問：『為什麼看不見？』 師父說：『因為它的眼睛太大了。』 僧人問：『什麼是徹底失敗的人？』 師父說：『即使世界毀滅也不曾改變。』 僧人問：『這個人還知道有佛法（Buddha Dharma）嗎？』 師父說：『如果知道有佛法，那就完全顛倒了。』 僧人問：『如何才能不顛倒？』 師父說：『直接要知道有佛法。』 僧人問：『什麼是佛法？』 師父說：『徹底的失敗。』 僧人問：『什麼是學道人常在的心？』 師父說：『你曾經問過荷玉（Heyu，人名）嗎？』 僧人說：『學人不會。』 師父說：『如果不會，等到夏天結束了就去問曹山（Caoshan，人名）吧。』 師父有頌說：『風動心搖樹，云生性起塵。若明今日事』
【English Translation】 English version What is 『Nade』? The master said, 『Bring Sumeru (Sumeru, the central mountain in the Buddhist cosmology) and a mustard seed (mustard seed, something extremely small).』 The monk asked, 『What was said before?』 The master said, 『What was said before?』 The master asked the monk, 『Where do you come from?』 The monk replied, 『Cuiyan (Cuiyan, the name of a mountain).』 The master said, 『What words does Cuiyan use to instruct his disciples?』 The monk replied, 『He usually says, 『When you go out, you meet Maitreya (Maitreya, the future Buddha); when you enter, you see Sakyamuni (Sakyamuni, the present Buddha).』』 The master said, 『What』s the use of saying that?』 The monk asked, 『What would you say, Master?』 The master said, 『Who do you meet when you go out? What do you see when you enter?』 Upon hearing these words, the monk had an immediate realization. The master ascended the platform and said, 『Where sound and color cannot reach, the problem lies in seeing and hearing. Where words cannot express, the fault lies in the lips and tongue.』 The monk asked, 『Apart from sound and color, please enlighten us, Master.』 The master said, 『Ask about the future in sound and color.』 The monk asked, 『What is the mind of a learner?』 The master said, 『Who is asking such a question?』 The monk asked, 『When the fire of the kalpa (kalpa, an aeon) blazes and the entire universe (the universe) is destroyed, I wonder if this (referring to the nature) will also be destroyed?』 The master said, 『It will not be destroyed.』 The monk asked, 『Why will it not be destroyed?』 The master said, 『Because it is the same as the universe.』 The master ascended the platform and said, 『Rolling up the curtain removes the obstruction, closing the door creates hindrance. Only this obstruction and hindrance, no one has understood since ancient times. Understanding it is an obstacle, not understanding it is not comfortable.』 The monk asked, 『In the long night, what is used as the eye?』 The master said, 『Darkness.』 The monk asked, 『Even if there is no gap of a hair's breadth, why can't it be seen when looked at?』 The master said, 『You are a person who is good at playing with shadows.』 The monk asked, 『What is it like when the ancient mirror has not been polished?』 The master said, 『It illuminates heaven and earth.』 The monk asked, 『What is it like after polishing?』 The master said, 『Pitch black.』 The monk asked, 『What is the all-seeing eye (all-seeing eye)?』 The master said, 『Even the finest hair cannot be seen.』 The monk asked, 『Why can't it be seen?』 The master said, 『Because its eyes are too big.』 The monk asked, 『What is a person who is completely defeated?』 The master said, 『Even if the world is destroyed, it has never changed.』 The monk asked, 『Does this person still know about the Buddha Dharma (Buddha Dharma)?』 The master said, 『If he knows about the Buddha Dharma, then it is completely inverted.』 The monk asked, 『How can one not be inverted?』 The master said, 『You must directly know that there is Buddha Dharma.』 The monk asked, 『What is the Buddha Dharma?』 The master said, 『Complete defeat.』 The monk asked, 『What is the constant mind of a learner?』 The master said, 『Have you ever asked Heyu (Heyu, a person's name)?』 The monk said, 『The learner does not understand.』 The master said, 『If you don't understand, go ask Caoshan (Caoshan, a person's name) when summer is over.』 The master has a verse saying, 『The wind moves the heart and shakes the tree, the clouds generate and the nature arises dust. If you understand today's matter』
。昧卻本來人。又。欲識解脫道。諸法不相到。眼耳絕見聞。聲色鬧浩浩。又。初心未入道。不得鬧浩浩。鐘聲里薦取。鼓聲里顛倒。又。諸佛不出世。四十九年說。祖師不西來。少林有妙訣。又。萬法是心光。諸緣唯性曉。本無迷悟人。祇要今日了。
潞府延慶院傳殷禪師
僧問。見色便見心。燈籠是色。那個是心。師曰。汝不會古人意。曰如何是古人意。師曰。燈籠是心。問。若能轉物即同如來。未審。轉甚麼物。師曰。道甚麼。僧擬進語。師曰。這漆桶。
衡岳南臺守安禪師
僧問。人人盡有長安路。如何得到。師曰。即今在甚麼處。問寂寂無依時如何。師曰。寂寂底聻。因示頌曰。南臺靜坐一爐香。終日凝然萬慮亡。不是息心除妄想。都緣無事可思量。
杭州天龍寺清慧秀禪師
上堂。諸上座多少無事。十二時中。在何世界安身立命。且子細點檢看。何不覓個歇處。因甚麼卻與別人點檢。若恁么去。早落第二頭也。時有僧問。承師有言。恁么去早落第二頭。學人總不恁么。上來如何辯白。師曰。汝卻作家。曰。恁么則今日得遇于師也。師曰。且莫詐明頭。
天龍機禪師法嗣
高麗雪岳令光禪師
僧問。如何是和尚家風。師曰。分明記取。問如何是諸
法之根源。師曰謝指示。
仙宗符禪師法嗣
福州仙宗洞明真覺禪師
僧問。拏雲不假風雷便浚浪。如何透得身。師曰。何得棄本逐末。
泉州福清行欽廣法禪師
上堂。還有人鑒得么。若有人鑒得。是甚麼湖裡破草鞋。若也鑒不出。落地作金聲。無事久立。僧問。如何是佛法大意。師曰。諸上座大家道取。問。如何是談真逆俗。師曰。客作漢。問甚麼。曰如何是順俗違真。師曰。喫茶去。問。如何是然燈前。師曰。然燈后。曰如何是然燈后。師曰。然燈前。曰。如何是正然燈。師曰。喫茶去。問如何是第二月。師曰。汝問我答。
國泰𤦆禪師法嗣
婺州齊云寶勝禪師
僧問。如何是齊雲水。師曰。龍潭常徹底。擬問即波瀾。曰。莫祇這個便是么。師曰。古殿無香菸。誰人辯清濁。曰未審深深處如何。師曰。阇黎欲識深深處。直須腳下絕云生。
白龍希禪師法嗣
福州廣平玄旨禪師
上堂。還有人證明么。若有人證明。亦免孤負上祖埋沒後來。若是尋言數句。大藏分明。若是祖宗門中。怪及甚麼處。恁么道亦是傍瞥之辭。僧問。如何是廣平境。師曰。地負名山秀。溪連海水清。曰如何是境中人。師曰。汝問我答。問如何是法身體。師曰。廓落虛
【現代漢語翻譯】 現代漢語譯本 法之根源。禪師說：『謝謝你的指示。』
仙宗符禪師的法嗣
福州仙宗洞明真覺禪師
有僧人問道：『拏雲（比喻志向高遠）不需要風雷就能掀起巨浪，如何才能透徹理解自身？』禪師說：『為何捨本逐末？』
泉州福清行欽廣法禪師
禪師上堂說法：『還有人能鑑別嗎？如果有人能鑑別，那是什麼湖裡的破草鞋？如果鑑別不出，落地也能發出金石之聲。』沒事就不要久站了。有僧人問道：『如何是佛法的大意？』禪師說：『各位上座，大家來說說看。』問：『如何是談真逆俗？』禪師說：『你這打工的人，問這些做什麼？』曰：『如何是順俗違真？』禪師說：『喫茶去。』問：『如何是燃燈前？』禪師說：『燃燈后。』曰：『如何是燃燈后？』禪師說：『燃燈前。』曰：『如何是正燃燈？』禪師說：『喫茶去。』問：『如何是第二月（比喻虛幻不實）？』禪師說：『你問我答。』
國泰𤦆禪師的法嗣
婺州齊云寶勝禪師
有僧人問道：『如何是齊雲水？』禪師說：『龍潭永遠清澈見底，稍微一問就泛起波瀾。』曰：『莫非這就是全部嗎？』禪師說：『古老的殿堂沒有香火，誰能分辨清濁？』曰：『不知更深層次的道理是什麼？』禪師說：『你想要知道更深層次的道理，就必須腳下斷絕雲霧的產生。』
白龍希禪師的法嗣
福州廣平玄旨禪師
禪師上堂說法：『還有人能證明嗎？如果有人能證明，也免得辜負了上祖，埋沒了後人。如果是尋章摘句，大藏經里清清楚楚。如果是祖師門下的，又怪異在哪裡呢？』這樣說也是旁敲側擊的話。有僧人問道：『如何是廣平的境界？』禪師說：『土地承載著名山的秀麗，溪流連線著大海的清澈。』曰：『如何是境界中的人？』禪師說：『你問我答。』問：『如何是法身體？』禪師說：『空曠虛無。』
【English Translation】 English version The source of Dharma. The Master said: 'Thank you for the instruction.'
Dharma successor of Zen Master Xianzong Fu
Zen Master Dongming Zhenjue of Xianzong in Fuzhou
A monk asked: 'Seizing clouds (metaphor for high aspirations) doesn't require wind and thunder to stir up huge waves. How can one thoroughly understand oneself?' The Master said: 'Why abandon the root and pursue the branch?'
Zen Master Xingqin Guangfa of Fuqing in Quanzhou
The Master ascended the hall and preached: 'Is there anyone who can discern it? If someone can discern it, what is it but a broken straw sandal in the lake? If you can't discern it, it will make the sound of metal and stone when it falls to the ground.' Don't stand for too long if there's nothing to do. A monk asked: 'What is the great meaning of the Buddha Dharma?' The Master said: 'All of you, esteemed monks, please tell me.' Asked: 'What is talking about truth and going against customs?' The Master said: 'You, a laborer, what are you asking about?' Said: 'What is following customs and going against truth?' The Master said: 'Have some tea.' Asked: 'What is before lighting the lamp?' The Master said: 'After lighting the lamp.' Said: 'What is after lighting the lamp?' The Master said: 'Before lighting the lamp.' Said: 'What is the very moment of lighting the lamp?' The Master said: 'Have some tea.' Asked: 'What is the second moon (metaphor for illusion)?' The Master said: 'You ask, I answer.'
Dharma successor of Zen Master Guotai 𤦆
Zen Master Baosheng of Qiyun in Wuzhou
A monk asked: 'What is Qiyun water?' The Master said: 'The dragon pool is always thoroughly clear. A slight question stirs up waves.' Said: 'Is this all there is to it?' The Master said: 'The ancient hall has no incense smoke. Who can distinguish purity from turbidity?' Said: 'I don't know what the deeper meaning is.' The Master said: 'If you want to know the deeper meaning, you must cut off the birth of clouds beneath your feet.'
Dharma successor of Zen Master Bailong Xi
Zen Master Xuanzhi of Guangping in Fuzhou
The Master ascended the hall and preached: 'Is there anyone who can prove it? If someone can prove it, it will avoid disappointing the ancestors and burying the descendants. If it's about searching for words and counting phrases, it's clear in the Tripitaka. If it's within the ancestral school, what's so strange about it?' Saying it this way is also a roundabout way of speaking. A monk asked: 'What is the realm of Guangping?' The Master said: 'The land bears the beauty of famous mountains, and the streams connect to the clarity of the sea.' Said: 'What is the person in the realm?' The Master said: 'You ask, I answer.' Asked: 'What is the Dharmakaya (法身體)?' The Master said: 'Vast and empty.'
空絕玷瑕。曰。如何是體中物。師曰。一輪明月散秋江。曰未審體與物分不分。師曰。適來道甚麼。曰恁么則不分也。師曰。穿耳胡僧笑點頭。
福州升山白龍清慕禪師
僧問。如何是白龍密用一機。師曰。汝每日用甚麼。曰恁么則徒勞側聆。師喝曰。出去。問一切眾生日用而不知。如何是日用底。師曰。別祇對你爭得。問不責上來。聲前一句請師道。師曰。莫是不辨么。
福州靈峰志恩禪師
僧問。如何是吹毛劍。師曰。我進前汝退後。曰。恁么則學人喪身命去也。師曰。不打水魚自驚。問。如何是佛。師曰。更是阿誰。曰。既然如此。為甚麼迷妄有差殊。師曰。但自不亡羊。何須泣岐路。問。如何是靈峰境。師曰。萬疊青山如饤出。兩條綠水若圖成。曰如何是境中人。師曰。明明密密。密密明明。
福州東禪玄亮禪師
僧問。本無迷悟。為甚麼卻有佛有眾生。師曰。話墮也。問祖祖相傳傳法印。師今繼嗣嗣何人。師曰。特謝證明。曰恁么則白龍當時親授記。今日應聖度迷津。師曰。汝莫錯認定盤星。
漳州報劬院玄應定慧禪師
泉州晉江。吳氏子。漳州刺史陳文顥。創院請師開法。僧問。如何是第一義。師曰。如何是第一義。曰學人請益。師何以倒問學人。師
【現代漢語翻譯】 現代漢語譯本 空絕玷瑕（指沒有任何瑕疵的狀態）。 問：如何是體中物？（什麼是本體中的事物？） 師（指禪師）曰：一輪明月散秋江。（一輪明月倒映在秋天的江面上。） 問：未審體與物分不分？（我不知道本體和事物是否可以區分？） 師曰：適來道甚麼？（你剛才說了什麼？） 問：恁么則不分也。（這樣說來，就是不可區分了。） 師曰：穿耳胡僧笑點頭。（一個穿耳的胡人僧侶笑著點頭。）
福州升山白龍清慕禪師
僧問：如何是白龍密用一機？（什麼是白龍寺秘密使用的玄機？） 師曰：汝每日用甚麼？（你每天都在用什麼？） 問：恁么則徒勞側聆。（這樣說來，我就是白費力氣地傾聽了。） 師喝曰：出去。（禪師呵斥道：出去！） 問：一切眾生日用而不知，如何是日用底？（一切眾生每天都在用卻不知道，什麼是每天都在用的東西？） 師曰：別祇對你爭得？（如果我特別告訴你，我又能得到什麼呢？） 問：不責上來，聲前一句請師道。（我不追究之前的事情，請禪師說一句聲音出現之前的話。） 師曰：莫是不辨么？（莫非你無法分辨嗎？）
福州靈峰志恩禪師
僧問：如何是吹毛劍？（什麼是吹毛劍？） 師曰：我進前汝退後。（我前進你就後退。） 問：恁么則學人喪身命去也。（這樣說來，學人就要喪命了。） 師曰：不打水魚自驚。（沒有擊打水面，水中的魚自己就驚動了。） 問：如何是佛？（什麼是佛？） 師曰：更是阿誰？（還能是誰呢？） 問：既然如此，為甚麼迷妄有差殊？（既然如此，為什麼迷惑和虛妄會有差別呢？） 師曰：但自不亡羊，何須泣岐路。（只要自己不丟失羊，何必在岔路口哭泣呢？） 問：如何是靈峰境？（什麼是靈峰的境界？） 師曰：萬疊青山如饤出，兩條綠水若圖成。（重重疊疊的青山像是擺設出來的，兩條綠色的河流像是畫出來的一樣。） 問：如何是境中人？（什麼是境界中的人？） 師曰：明明密密，密密明明。（明明之中有秘密，秘密之中有明明。）
福州東禪玄亮禪師
僧問：本無迷悟，為甚麼卻有佛有眾生？（本來沒有迷惑和覺悟，為什麼卻有佛和眾生？） 師曰：話墮也。（你落入言語的陷阱了。） 問：祖祖相傳傳法印，師今繼嗣嗣何人？（歷代祖師相傳傳遞法印，禪師您現在繼承的是誰的法嗣？） 師曰：特謝證明。（特別感謝你的證明。） 問：恁么則白龍當時親授記，今日應聖度迷津。（這樣說來，白龍寺的祖師當時親自授記，今天您應該應聖人的旨意來度化迷途的眾生。） 師曰：汝莫錯認定盤星。（你不要錯誤地認定羅盤上的指針。）
漳州報劬院玄應定慧禪師
泉州晉江吳氏子。漳州刺史陳文顥創院請師開法。（禪師是泉州晉江吳氏的兒子。漳州刺史陳文顥建立報劬院，請禪師開法。） 僧問：如何是第一義？（什麼是第一義諦？） 師曰：如何是第一義？（什麼是第一義諦？） 問：學人請益，師何以倒問學人？（學人向您請教，禪師為什麼反過來問學人？） 師曰：
【English Translation】 English version Empty and devoid of blemishes. Question: What is the object within the substance (tǐ zhōng wù)? Master (shī, referring to the Zen master) said: A bright moon scatters across the autumn river. Question: I don't know whether the substance and the object are separate or not? Master said: What did you just say? Question: In that case, they are not separate. Master said: The ear-pierced barbarian monk smiles and nods.
Zen Master Qingmu of Bailong Temple on Mount Sheng in Fuzhou
Monk asked: What is the secret function of Bailong (White Dragon) in one mechanism? Master said: What do you use every day? Question: In that case, it's just a waste of effort to listen intently. The master shouted: Get out! Question: All sentient beings use it daily without knowing it. What is that daily use? Master said: If I tell you specifically, what will I gain? Question: Without blaming the past, please, Master, speak a phrase before the sound. Master said: Could it be that you can't distinguish it?
Zen Master Zhien of Lingfeng (Spiritual Peak) in Fuzhou
Monk asked: What is the hair-splitting sword? Master said: I advance, you retreat. Question: In that case, this student will lose his life. Master said: Without hitting the water, the fish are startled. Question: What is Buddha (Fo)? Master said: Who else could it be? Question: Since this is the case, why are there differences in delusion and illusion? Master said: Just don't lose your sheep, why cry at the crossroads? Question: What is the realm of Lingfeng? Master said: Ten thousand layers of green mountains are like decorations, two green rivers are like drawings. Question: What is the person in the realm? Master said: Clearly secret, secretly clear.
Zen Master Xuanliang of Dongchan (Eastern Zen) in Fuzhou
Monk asked: Originally there is no delusion or enlightenment, why are there Buddhas and sentient beings? Master said: You have fallen into words. Question: The ancestral masters transmit the Dharma seal from generation to generation. Who is the successor that the Master is now succeeding? Master said: Special thanks for the proof. Question: In that case, the White Dragon (Bailong) master personally bestowed the prediction at that time, and today you should respond to the sage's will to save those lost in delusion. Master said: Don't mistake the lodestar.
Zen Master Xuanying Dinghui of Baoqiu Monastery in Zhangzhou
A son of the Wu family from Jinjiang, Quanzhou. Chen Wenhao, the prefect of Zhangzhou, founded the monastery and invited the master to open the Dharma. Monk asked: What is the First Principle (dì yī yì)? Master said: What is the First Principle? Question: This student asks for instruction, why does the Master ask the student in return? Master said:
曰。汝適來請益甚麼。曰第一義。師曰。汝謂之倒問邪。問如何是古佛道場。師曰。今夏堂中千五百僧。開寶八年。將順世先七日。書辭陳公仍示偈曰。今年六十六。世壽有延促。無生火熾然。有為薪不續。出谷與歸源。一時俱備足。及期誠門人曰。吾滅后不得以喪服哭泣。言訖而寂。
招慶匡禪師法嗣
泉州報恩院宗顯明慧禪師
僧問。昔日靈山一會迦葉親聞。未審今日誰是聞者。師曰。卻憶七葉巖中尊。問昔日覺城東際。像王迴旋。五眾咸臻。今日太守臨筵如何提接。師曰。眨上眉毛著。曰恁么則一機顯處。萬緣喪盡。師曰。何必繁辭。問如何是西來意。師曰。日裡看鴟毛。問學人都致一問。請師道。師曰。不是創住。這個師僧也難容。問。離四句。絕百非。請師道。師曰。青紅花滿庭。問不涉思量處。從上宗乘請師直道。師良久。僧曰。恁么則聽響之流徒勞側耳。師曰。早是粘泥。問如何是人王。師曰。奉對不敢造次。曰如何是法王。師曰莫孤負好。曰未審人王與法王對談何事。師曰。非汝所聆。
金陵龍光院澄忋禪師
廣州人也。新到參。師問。甚處來。曰江南來。師曰。汝還禮拜渡江船子么。曰和尚為甚麼。教某禮拜渡江船子。師曰。是汝善知識。
永興北院可休禪
【現代漢語翻譯】 現代漢語譯本： （僧人）問：您剛才想請教什麼？（宗顯明慧禪師）說：第一義。（僧人）說：您這是倒過來問吧？（僧人）問：如何是古佛道場？（宗顯明慧禪師）說：今年夏天堂中有千五百僧人。開寶八年，將順世（僧人名）先七日，寫辭別陳公，並留下偈語說：『今年六十六，世壽有長短。無生火熾然，有為薪不續。出谷與歸源，一時俱備足。』到期時，誠（將順世的法號）對門人說：『我死後不得穿喪服哭泣。』說完就圓寂了。
招慶匡禪師法嗣
泉州報恩院宗顯明慧禪師
僧人問：昔日靈山一會（釋迦牟尼佛在靈鷲山上的法會），迦葉（摩訶迦葉，釋迦牟尼佛的十大弟子之一，以頭陀苦行著稱）親自聽聞。不知今日誰是聽聞者？（宗顯明慧禪師）說：卻憶起七葉巖中的尊者（指摩訶迦葉）。問：昔日覺城東際，像王（比喻佛）迴旋，五眾（比丘、比丘尼、優婆塞、優婆夷、沙彌）咸臻。今日太守臨筵，如何提接？（宗顯明慧禪師）說：眨上眉毛著。說：這樣則一機顯處，萬緣喪盡。（宗顯明慧禪師）說：何必繁辭。問：如何是西來意（達摩祖師西來傳法的真意）？（宗顯明慧禪師）說：日裡看鴟毛。問：學人都想問一個問題，請師父開示。（宗顯明慧禪師）說：不是開山住持，這個師僧也難以容忍。問：離四句（佛教用語，指對任何事物都不可用『有』、『無』、『亦有亦無』、『非有非無』四句來加以判斷），絕百非（佛教用語，指破除一切錯誤的知見）。請師父開示。（宗顯明慧禪師）說：青紅花滿庭。問：不涉思量處，從上宗乘（禪宗）請師父直說。（宗顯明慧禪師）良久不語。僧人說：這樣則聽響之流徒勞側耳。（宗顯明慧禪師）說：早是粘泥。問：如何是人王？（宗顯明慧禪師）說：奉對不敢造次。問：如何是法王？（宗顯明慧禪師）說：莫孤負好。問：不知人王與法王對談何事？（宗顯明慧禪師）說：非汝所聆。
金陵龍光院澄忋禪師
廣州人。新來參拜。（澄忋禪師）問：從哪裡來？（僧人）說：江南來。（澄忋禪師）說：你還禮拜渡江船子（指接引僧人入門的善知識）嗎？（僧人）說：和尚為什麼教我禮拜渡江船子？（澄忋禪師）說：他是你的善知識。
永興北院可休禪師
【English Translation】 English version: (A monk) asked: What did you want to inquire about just now? (Zen Master Zongxian Minghui) said: The First Principle. (The monk) said: Are you asking the question backwards? (The monk) asked: What is the ancient Buddha's Dojo? (Zen Master Zongxian Minghui) said: This summer there are fifteen hundred monks in the hall. In the eighth year of Kaibao, Jiang Shunshi (name of a monk) wrote a farewell to Chen Gong seven days before his passing, and left a verse saying: 'This year I am sixty-six, the lifespan is long or short. The fire of non-birth blazes, the conditioned firewood does not continue. Leaving the valley and returning to the source, all are fully prepared at once.' When the time came, Cheng (Jiang Shunshi's Dharma name) said to his disciples: 'After my death, you must not wear mourning clothes and weep.' After saying this, he passed away peacefully.
Dharma Heir of Zen Master Zhaoqing Kuang
Zen Master Zongxian Minghui of Bao'en Temple in Quanzhou
A monk asked: In the past, at the assembly on Mount Ling鷲 (Vulture Peak, where Shakyamuni Buddha preached), Kashyapa (Mahakashyapa, one of Shakyamuni Buddha's ten major disciples, known for his ascetic practices) personally heard it. I wonder who is the listener today? (Zen Master Zongxian Minghui) said: It reminds me of the venerable one in the Seven Leaves Cave (referring to Mahakashyapa). Asked: In the past, at the eastern edge of Juecheng (City of Enlightenment), the Elephant King (metaphor for the Buddha) revolved, and the five assemblies (bhikkhus, bhikkhunis, upasakas, upasikas, and sramaneras) all arrived. Today, the Prefect is present at the banquet, how should we receive him? (Zen Master Zongxian Minghui) said: Raise your eyebrows. Said: In that case, when one opportunity manifests, all conditions are exhausted. (Zen Master Zongxian Minghui) said: Why use verbose words? Asked: What is the meaning of the Westward Transmission (the true meaning of Bodhidharma's transmission of Dharma from the West)? (Zen Master Zongxian Minghui) said: Looking at owl feathers in the daytime. Asked: All the students want to ask a question, please Master enlighten us. (Zen Master Zongxian Minghui) said: If you are not the founder and abbot, this monk is also difficult to tolerate. Asked: Apart from the four phrases (Buddhist term, referring to the fact that nothing can be judged by the four phrases 'existence', 'non-existence', 'both existence and non-existence', 'neither existence nor non-existence'), and cutting off the hundred negations (Buddhist term, referring to eliminating all wrong views). Please Master enlighten us. (Zen Master Zongxian Minghui) said: Red and blue flowers fill the courtyard. Asked: Where there is no involvement of thought, please Master speak directly about the ancestral vehicle (Zen tradition). (Zen Master Zongxian Minghui) remained silent for a long time. The monk said: In that case, those who listen for echoes are wasting their ears. (Zen Master Zongxian Minghui) said: It's already sticky mud. Asked: What is the Human King? (Zen Master Zongxian Minghui) said: I dare not be presumptuous in answering. Asked: What is the Dharma King? (Zen Master Zongxian Minghui) said: Don't let the goodness down. Asked: I wonder what the Human King and the Dharma King talk about? (Zen Master Zongxian Minghui) said: It is not for you to hear.
Zen Master Chengyi of Longguang Temple in Jinling
He was from Guangzhou. He came to pay respects. (Zen Master Chengyi) asked: Where did you come from? (The monk) said: From Jiangnan. (Zen Master Chengyi) said: Do you still bow to the ferryman (referring to the good teacher who guides the monk into the Dharma)? (The monk) said: Why does the Abbot teach me to bow to the ferryman? (Zen Master Chengyi) said: He is your good teacher.
Zen Master Kexiu of Beiyuan Temple in Yongxing
師
僧問。如何是西來意。師曰。遍滿天下。曰莫便是也無。師曰。是即牢收取。問大作業底人來師還接否。師曰。不接。曰為甚麼不接。師曰。幸是好人家男女。
郴州太平院清海禪師
僧問。古人道。不從請益得祖師。為甚麼道誰得作佛。師曰。悟了方知。問從上宗乘。次第指授。未審今日。如何舉唱。師曰。透出白雲深洞里。名華異草嶺頭生。
連州慈雲慧深普廣禪師
僧問。匿王請佛。既奉法于當時。我后延師。蓋興宗於此日。幸施方便。無吝舉揚。師曰。不煩再問。問如何是大圓鏡。師曰。著。問如何是向上事。師曰。分明聽取。
郢州興陽山道欽禪師
僧問。如何是興陽境。師曰。松竹乍栽山影綠。水流穿過院庭中。問如何是佛。師曰。更是甚麼。
報恩資禪師法嗣
處州福林澄禪師
僧問。如何是伽藍。師曰。沒幡幀。曰如何是伽藍中人。師曰瞻禮有分。問下堂一句。請師不吝。師曰。閑吟唯憶龐居士。天上人間不可陪。
翠峰欣禪師法嗣
處州報恩守真禪師
僧問。如何是佛法大意。師曰。閃爍烏飛急。奔騰兔走頻。
鷲嶺遠禪師法嗣
襄州鷲嶺通禪師
僧問。世尊得道。地神報虛空神。和尚
【現代漢語翻譯】 現代漢語譯本 師
僧人問：『如何是西來意？』（Bodhidharma從西方帶來的禪宗真諦是什麼？）師父說：『遍滿天下。』僧人問：『莫非就是這個嗎？』師父說：『是的話就好好領會。』問：『大作業底人來（指造業深重的人），師父還接引嗎？』師父說：『不接引。』問：『為什麼不接引？』師父說：『幸好是好人家的男女。』
郴州太平院清海禪師
僧人問：『古人說：不從請益得祖師（不通過求教也能領悟祖師禪）。為什麼又說誰能成佛？』師父說：『悟了才知道。』問：『從上宗乘（禪宗的傳承），次第指授（一步步地教導）。不知今天，如何開示？』師父說：『透出白雲深洞里，名華異草嶺頭生。』
連州慈雲慧深普廣禪師
僧人問：『匿王請佛（匿王邀請佛陀），當時奉行佛法。我后延師（我後來邀請禪師），是爲了興盛宗門。希望您能施予方便，不要吝嗇開示。』師父說：『不煩再問。』問：『如何是大圓鏡？』師父說：『著（指明）。』問：『如何是向上事？』師父說：『分明聽取。』
郢州興陽山道欽禪師
僧人問：『如何是興陽境？』師父說：『松竹乍栽山影綠，水流穿過院庭中。』問：『如何是佛？』師父說：『更是什麼？』
報恩資禪師法嗣
處州福林澄禪師
僧人問：『如何是伽藍（寺廟）？』師父說：『沒幡幀（沒有裝飾）。』問：『如何是伽藍中人（寺廟裡的人）？』師父說：『瞻禮有分（有瞻仰禮拜的緣分）。』問：『下堂一句（最後一句開示），請師父不要吝嗇。』師父說：『閑吟唯憶龐居士，天上人間不可陪。』
翠峰欣禪師法嗣
處州報恩守真禪師
僧人問：『如何是佛法大意？』師父說：『閃爍烏飛急，奔騰兔走頻。』
鷲嶺遠禪師法嗣
襄州鷲嶺通禪師
僧人問：『世尊得道（釋迦牟尼佛得道），地神報虛空神（土地神報告給空中的神），和尚
【English Translation】 English version Master
A monk asked: 'What is the meaning of Bodhidharma's coming from the West?' (What is the essence of Zen Buddhism brought by Bodhidharma from the West?) The master said: 'It pervades the entire world.' The monk asked: 'Is that it?' The master said: 'If it is, then grasp it firmly.' Asked: 'If a person with heavy karma comes, will the master still receive them?' The master said: 'I will not receive them.' Asked: 'Why not?' The master said: 'Fortunately, they are sons and daughters of good families.'
Chan Master Qinghai of Taiping Temple in Chenzhou
A monk asked: 'The ancients said: 'One does not attain the Patriarch through seeking instruction.' Why then is it said, 'Who can become a Buddha?'' The master said: 'One knows only after enlightenment.' Asked: 'The transmission of the lineage from above (Zen lineage), is taught step by step. I wonder, how will you expound it today?' The master said: 'Emerging from the deep cave of white clouds, rare flowers and exotic grasses grow on the mountain peaks.'
Chan Master Huaishen Puguang of Ciyun in Lianzhou
A monk asked: 'King Ni invited the Buddha, and at that time, he upheld the Dharma. I later invited the master, to promote the sect today. I hope you can offer convenience and not be stingy with your teachings.' The master said: 'No need to ask again.' Asked: 'What is the Great Perfect Mirror?' The master said: 'Exactly (pointing it out).' Asked: 'What is the matter of upward striving?' The master said: 'Listen clearly.'
Chan Master Daoqin of Xingyang Mountain in Yingzhou
A monk asked: 'What is the scenery of Xingyang?' The master said: 'Newly planted pines and bamboos cast green shadows on the mountain, and the water flows through the courtyard.' Asked: 'What is Buddha?' The master said: 'What else could it be?'
Dharma Successor of Chan Master Zi of Bao'en
Chan Master Cheng of Fulin in Chuzhou
A monk asked: 'What is a Sangharama (monastery)?' The master said: 'Without banners and streamers (without decorations).' Asked: 'What are the people in the Sangharama (people in the monastery)?' The master said: 'They have a share in veneration and worship (they have the affinity to venerate and worship).' Asked: 'A final word (the last teaching), please master, do not be stingy.' The master said: 'When chanting idly, I only remember Layman Pang, no one in heaven or earth can compare.'
Dharma Successor of Chan Master Xin of Cuifeng
Chan Master Shouzhen of Bao'en in Chuzhou
A monk asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'The flickering crow flies swiftly, the galloping rabbit runs frequently.'
Dharma Successor of Chan Master Yuan of Jiuling
Chan Master Tong of Jiuling in Xiangzhou
A monk asked: 'When the World Honored One attained enlightenment (Shakyamuni Buddha attained enlightenment), the earth deity reported to the sky deity, and the master
得道。未審甚麼人報。師曰。謝汝報來。
龍華球禪師法嗣
杭州仁王院俊禪師
僧問。古人道。向上一路千聖不傳。如何是不傳底事。師曰。向上問將來。曰恁么則上來不當去也。師曰。既知如是踏步上來作甚麼。
酒仙遇賢禪師
姑蘇長洲。林氏子。母夢。吞大珠而孕。生多異祥。貌偉怪。口容雙拳。七歲嘗沈大淵。而衣不潤。遂去家師嘉禾永安可依三十剃染圓具。往參龍華。發明心印。回居明覺院。唯事飲酒。醉則成歌頌。警道俗。因號酒仙。偈曰。綠水紅桃華。前街後巷走百餘遭。張三也識我。李四也識我。識我不識我。兩個拳頭那個大。兩個之中一個大。曾把虛空一[翟支]破。摩挲令教卻恁么。拈取須彌枕頭臥。楊子江頭浪最深。行人到此盡沉吟。他時若到無波處。還似有波時用心。金斝又聞泛。玉山還報頹。莫教更漏促。趁取月明回。貴買硃砂畫月。算來枉用工夫。醉臥綠楊陰下。起來強說真如。泥人再三叮囑。莫教失卻衣珠。一六二六其事已足。一九二九我要吃酒。長伸兩腳眠一[穴/(爿告)]。起來天地還依舊。門前綠樹無啼鳥。庭下蒼苔有落花。聊與東風論個事。十分春色屬誰家。秋至山寒水冷。春來柳綠花紅。一點動隨萬變。江村煙雨濛濛。有不有空不
【現代漢語翻譯】 現代漢語譯本 得道。不知道是什麼人來報的喜訊？ 禪師說：『謝謝你來報喜。』
龍華球禪師的法嗣
杭州仁王院俊禪師
有僧人問：『古人說，向上的一條路，千聖都不傳授。什麼是這不傳授的底事呢？』 禪師說：『向上去問將來。』 僧人說：『既然這樣，那上來就不對了。』 禪師說：『既然知道這樣，還踏步上來做什麼？』
酒仙遇賢禪師
姑蘇長洲人，姓林。他的母親夢見吞下一顆大珠子而懷孕。出生時有很多奇異的祥兆，相貌偉岸奇特，口能容納兩個拳頭。七歲時曾經沉入大淵，但衣服沒有濕。於是離開家，跟隨嘉禾永安可依禪師剃度出家，受具足戒。前往參拜龍華禪師，開悟了心印。回到明覺院居住，只喜歡喝酒。喝醉了就寫成歌頌，警醒道俗之人，因此號稱酒仙。他的偈語說：『綠水紅桃花，前街後巷走了百餘遭。張三也認識我，李四也認識我。認識我不認識我，兩個拳頭哪個大？兩個之中一個大，曾經把虛空一下子擊破。摩挲著教它恢復原樣，然後拿取須彌山當枕頭睡覺。楊子江頭浪最深，行人到此都沉吟。他時若到無波處，還似有波時用心。金盃里又聽到酒香飄溢，玉山也傳來將要倒塌的訊息。不要讓時間過得太快，趁著月光明亮快回去。花大價錢買硃砂來畫月亮，算來都是白費工夫。醉臥在綠楊樹蔭下，起來勉強說說真如。泥人再三叮囑，不要丟失了衣珠（比喻自性）。一六二六，該做的事已經足夠。一九二九，我要喝酒。長長地伸開兩腳睡覺，起來天地還和原來一樣。門前綠樹沒有啼叫的鳥，庭下蒼苔有落下的花。姑且和東風談論一件事，這十分的春色屬於誰家？秋天到了，山寒水冷，春天來了，柳綠花紅。一點動，隨著萬變，江村煙雨濛濛。有不有，空不空。』
【English Translation】 English version Attained enlightenment. I don't know who brought the news. The Master said, 'Thank you for bringing the news.'
Successor of Zen Master Longhua Qiu
Zen Master Jun of Renwang Temple in Hangzhou
A monk asked, 'The ancients said, 'The path beyond, a thousand sages do not transmit.' What is this untransmitted matter?' The Master said, 'Go upward and ask in the future.' The monk said, 'If that's the case, then coming up here is not right.' The Master said, 'Since you know this, what are you doing stepping up here?'
Zen Master Yuxian, the Wine Immortal
From Changzhou, Suzhou, surnamed Lin. His mother dreamed of swallowing a large pearl and became pregnant. He was born with many auspicious signs, and his appearance was grand and peculiar, his mouth able to hold two fists. At the age of seven, he once sank into a deep abyss, but his clothes did not get wet. He then left home and followed Zen Master Keyi of Yong'an Temple in Jiahe to be tonsured and ordained, receiving the full precepts. He went to pay homage to Zen Master Longhua and awakened to the mind-seal. Returning to live in Mingjue Temple, he only indulged in drinking. When drunk, he would compose songs and ballads, warning the Taoists and common people, hence he was called the Wine Immortal. His verse says: 'Green waters and red peach blossoms, walking back and forth through the streets and alleys hundreds of times. Zhang San recognizes me, Li Si also recognizes me. Recognize me or not recognize me, which of the two fists is bigger? One of the two is bigger, once shattering the void with a single blow. Caressing it to restore it to its original state, then taking Mount Sumeru as a pillow to sleep. The waves at the head of the Yangtze River are deepest, travelers here all murmur. If one day you reach a place without waves, still use your mind as if there were waves. The golden cup is heard again with the fragrance of wine, and the jade mountain also conveys the news of collapse. Do not let the time pass too quickly, take advantage of the bright moonlight and return quickly. Spending a lot of money to buy cinnabar to paint the moon, in the end, it's all a waste of effort. Drunkenly sleeping under the shade of green willows, getting up and勉強勉強 speaking of True Suchness. The clay figure repeatedly囑咐囑咐, do not lose the 衣珠 (clothing pearl, metaphor for self-nature). One six two six, what needs to be done is enough. One nine two nine, I want to drink wine. Stretching out both feet to sleep, getting up and the world is still the same as before. There are no birds singing in the green trees in front of the door, and there are fallen flowers on the green moss in the courtyard. Let's discuss something with the east wind, to whom does this full spring belong? When autumn arrives, the mountains are cold and the water is cold, when spring comes, the willows are green and the flowers are red. A single movement follows myriad changes, the river village is shrouded in misty rain. To be or not to be, empty or not empty.'
空。笊籬撈取西北風。生在閻浮世界。人情幾多愛惡。祇要吃些酒子。所以倒街臥路。死後卻產娑婆。不願超生凈土。何以故。西方凈土且無酒酟。師于祥符二年上元。凌晨浴罷就室合拳右舉左張其口。而化。
延壽輪禪師法嗣
廬山歸宗道詮禪師
吉州劉氏子。僧問。承聞和尚親見延壽來。是否。師曰。山前麥熟也未。問九峰山中還有佛法也無。師曰有。曰如何是九峰山中佛法。師曰。石頭大底大小底小。尋屬江南國絕。僧徒例試經業。師之眾並習禪觀。乃述一喝聞于州牧曰。此擬忘言合太虛。免教和氣有親疏。誰知道德全無用。今日為僧貴識書。州牧閱之。與僚佐議曰。旃檀林中必無雜樹。唯師一院特奏免試。南康知軍張南金具疏集道俗迎請坐歸宗道場。僧問。如何是歸宗境。師曰。千邪不如一直。問如何是佛。師曰。待得雪消后。自然春到來。問深山巖谷中。還有佛法也無。師曰無。曰佛法遍在一切處。為甚麼卻無。師曰。無人到。問古人道。不是風動不是幡動時如何。師曰。來日路口有市。問如何是學人自己。師曰。床窄先臥。粥稀後坐。雍熙二年。順寂。塔于牛首庵。
潭州龍興裕禪師
僧問。如何是學人自己。師曰。張三李四。曰比來問自己。為甚麼卻道張三李四。師曰
【現代漢語翻譯】 現代漢語譯本： 空。用笊籬撈取西北風。出生在閻浮世界（Jambudvipa，指我們所居住的這個世界）。人情世故中愛憎有多少呢？只想要喝點酒。所以才會倒在街上，躺在路邊。死後卻投生到娑婆世界（Saha world，指充滿煩惱和痛苦的世界），不願意超脫往生凈土。為什麼呢？因為西方凈土沒有酒啊。禪師在祥符二年元宵節，凌晨沐浴完畢后在房間里合攏雙拳，右手舉起，左手張開，張開嘴巴，圓寂了。
延壽輪禪師的法嗣
廬山歸宗道詮禪師
是吉州劉氏之子。有僧人問：『聽說和尚您親自見過延壽（指延壽禪師）到來，是這樣嗎？』禪師說：『山前的麥子熟了嗎？』問：『九峰山中還有佛法嗎？』禪師說：『有。』問：『如何是九峰山中的佛法？』禪師說：『石頭大的大，石頭小的小。』不久趕上江南國滅亡，僧人都按照慣例要參加經業考試。禪師的弟子們都習慣於禪觀，於是禪師寫了一首偈頌告知州牧：『這（考試）想要忘記言語，與太虛融合，免得和氣有親疏之分。誰知道道德完全沒有用處，現在當和尚只看重認識書本。』州牧閱讀後，與同僚商議說：『旃檀林中必定沒有雜樹。』於是特別上奏免除了歸宗道詮禪師一院僧人的考試。南康知軍張南金上書聚集道俗，迎接禪師到歸宗道場。有僧人問：『如何是歸宗的境界？』禪師說：『一千個邪門歪道不如一個正直。』問：『如何是佛？』禪師說：『等到雪融化后，自然春天就到來了。』問：『深山巖谷中，還有佛法嗎？』禪師說：『沒有。』問：『佛法遍在一切處，為什麼卻說沒有呢？』禪師說：『沒有人到。』問：『古人說，不是風動，不是幡動，這時如何？』禪師說：『來日路口有集市。』問：『如何是學人自己？』禪師說：『床窄先睡，粥稀後坐。』雍熙二年，安詳圓寂，塔建在牛首庵。
潭州龍興裕禪師
有僧人問：『如何是學人自己？』禪師說：『張三李四。』說：『現在問的是自己，為什麼卻說是張三李四？』禪師說：
【English Translation】 English version: Empty. Using a bamboo basket to scoop up the northwest wind. Born in Jambudvipa (the world we live in). How much love and hate is there in human affairs? Just wanting to drink some wine. That's why they fall in the streets and lie on the roads. After death, they are reborn in the Saha world (the world full of troubles and suffering), unwilling to transcend and be reborn in the Pure Land. Why? Because there is no wine in the Western Pure Land. The Chan master, on the fifteenth day of the first month of the second year of the Xiangfu era, after bathing in the morning, joined his fists in his room, raised his right hand, opened his left hand, opened his mouth, and passed away.
Dharma successor of Chan Master Yanshou Lun
Chan Master Daoxuan of Guizong Temple on Mount Lu
He was a son of the Liu family in Jizhou. A monk asked, 'I heard that the abbot personally saw Yanshou (referring to Chan Master Yanshou) arrive, is that so?' The Chan master said, 'Is the wheat in front of the mountain ripe yet?' Asked, 'Is there still Buddha-dharma in Mount Jiufeng?' The Chan master said, 'Yes.' Asked, 'What is the Buddha-dharma in Mount Jiufeng?' The Chan master said, 'The big stones are big, and the small stones are small.' Soon after, the state of Jiangnan fell, and monks were required to take exams on sutras as usual. The Chan master's disciples were accustomed to Chan contemplation, so the Chan master wrote a verse to inform the governor: 'This (exam) intends to forget words and merge with the void, so as not to have favoritism in harmony. Who knows that morality is completely useless, and today being a monk values recognizing books.' After reading it, the governor discussed with his colleagues and said, 'There must be no miscellaneous trees in the sandalwood forest.' Therefore, he specially requested to exempt the monks of Chan Master Daoxuan's temple from the exam. Zhang Nanjin, the military commissioner of Nankang, submitted a memorial to gather Daoists and laity to welcome the Chan master to Guizong Temple. A monk asked, 'What is the realm of Guizong?' The Chan master said, 'A thousand crooked paths are not as good as one straight one.' Asked, 'What is Buddha?' The Chan master said, 'When the snow melts, spring will naturally come.' Asked, 'Is there Buddha-dharma in the deep mountains and valleys?' The Chan master said, 'No.' Asked, 'Buddha-dharma is everywhere, why do you say there is none?' The Chan master said, 'No one goes there.' Asked, 'The ancients said, it is not the wind moving, it is not the banner moving, what is it then?' The Chan master said, 'There is a market at the crossroads tomorrow.' Asked, 'What is the student's own self?' The Chan master said, 'Sleep first if the bed is narrow, sit later if the porridge is thin.' In the second year of Yongxi, he passed away peacefully, and the pagoda was built at Niushou Hermitage.
Chan Master Yu of Longxing Temple in Tanzhou
A monk asked, 'What is the student's own self?' The Chan master said, 'Zhang San, Li Si.' Said, 'I am asking about myself, why do you say Zhang San, Li Si?' The Chan master said:
。汝且莫草草。問諸餘即不問。如何是和尚家風。師曰。家風即且置。阿那個是汝不問底諸餘。
保福儔禪師法嗣
漳州隆壽無逸禪師
開堂升座。良久曰。諸上座若是上根之士。早已掩耳。中下之流競頭側聽。雖然如此。猶是不得已而言。諸上座。他時後日。到處有人問著今日事。且作么生舉似他。若也舉得舌頭鼓論。若也舉不得。如無三寸。且作么生舉。
大龍洪禪師法嗣
鼎州大龍山景如禪師
僧問。如何是佛法大意。師便喝。僧曰。尊意如何。師曰。會么。曰不會。師又喝。問太陽一顥人皆羨。鼓聲絕罷意如何。師曰。季秋凝后好晴天。
鼎州大龍山楚勛禪師
上堂良久曰。大眾祇恁么。各自散去。已是重宣此義了也。久立又奚為然。久立有久立底道理。知了經一小劫。如一食頃。不知便見茫然。還知么。有知者出來。大家相共商量。僧出提坐具曰。展即遍周沙界。縮即絲髮不存。展即是。不展即是。師曰。你從甚麼處得來。曰恁么則展去也。師曰。沒交涉。問如何是大龍境。師曰。諸方舉似人。曰如何是境中人。師曰。你為甚麼謾我。問亡僧遷化向甚麼處去。師曰。阿彌陀佛。問善法堂中師子吼。未審法嗣嗣何人。師曰猶自恁么問。
興元府普通
【現代漢語翻譯】 現代漢語譯本： 你且不要草率。問其他的，就是不問。什麼是和尚的家風？ 師父說：『家風暫且放下，哪個是你所不問的其他的？』
保福儔禪師的法嗣
漳州隆壽無逸禪師
開始講法時登上法座。沉默良久后說：『各位，如果是上等根器的人，早就摀住耳朵了。中等和下等根器的人爭先恐後地側耳傾聽。即使這樣，也還是不得已才說。各位，將來有一天，到處有人問起今天的事情，你們打算怎麼告訴他們？如果說得出口，就舌頭如鼓般滔滔不絕；如果說不出口，就像沒有三寸長的舌頭一樣。你們打算怎麼說呢？』
大龍洪禪師的法嗣
鼎州大龍山景如禪師
有僧人問：『什麼是佛法的大意？』 師父便喝斥。僧人說：『您的意思是？』 師父說：『明白嗎？』 僧人說：『不明白。』 師父又喝斥。問：『太陽一出現，人們都羨慕，鼓聲停止后，意義是什麼？』 師父說：『深秋凝結之後，是晴朗的好天氣。』
鼎州大龍山楚勛禪師
上堂說法，沉默良久后說：『各位，就只是這樣。各自散去，已經再次宣揚了這個道理了。長久站立又有什麼意義呢？』 長久站立有長久站立的道理。知道了，經歷一個小劫（kalpa，佛教時間單位），就像一頓飯的時間；不知道，就顯得茫然無措。還知道嗎？有知道的人出來，大家一起商量。有僧人出來，提起坐具說：『展開就遍佈整個沙界（saha world，佛教宇宙觀），收縮就連一絲一毫都不存在。展開是對的，不展開也是對的。』 師父說：『你從哪裡得來的？』 僧人說：『這樣說來，就展開吧。』 師父說：『沒關係。』 問：『什麼是大龍境？』 師父說：『各方都向人提起。』 問：『什麼是境中人？』 師父說：『你為什麼欺騙我？』 問：『去世的僧人往哪裡去了？』 師父說：『阿彌陀佛（Amitābha，佛教中西方極樂世界的佛）。』 問：『善法堂中師子吼（lion's roar，比喻佛法威猛），不知道法嗣繼承了誰？』 師父說：『還是這樣問。』
興元府普通
【English Translation】 English version: You should not be careless. To ask about the others is not to ask. What is the family style of the monk? The master said, 'Let's put aside the family style for now. Which are the others that you don't ask about?'
Dharma heir of Chan Master Baofu Chou
Chan Master Wuyi of Longshou Temple in Zhangzhou
Ascended the seat for Dharma talk. After a long silence, he said, 'If you are of superior capacity, you would have covered your ears already. Those of middle and lower capacity are eagerly listening. Even so, I am still speaking out of necessity. Monks, in the future, people everywhere will ask about today's event. How will you explain it to them? If you can speak, your tongue will be like a drum, eloquent and unceasing; if you cannot speak, it will be as if you have no three-inch tongue. How will you speak?'
Dharma heir of Chan Master Dalong Hong
Chan Master Jingru of Dalong Mountain in Dingzhou
A monk asked, 'What is the great meaning of the Buddha-dharma?' The master then shouted. The monk said, 'What is your intention?' The master said, 'Do you understand?' The monk said, 'I don't understand.' The master shouted again. Asked, 'When the sun appears, everyone admires it; when the drum sound stops, what is the meaning?' The master said, 'After the autumn deepens and congeals, it is a fine sunny day.'
Chan Master Chuxun of Dalong Mountain in Dingzhou
Ascended the hall and after a long silence said, 'Everyone, just like this. Disperse now, this meaning has already been proclaimed again. What is the point of standing for so long?' Standing for a long time has its reasons. If you understand, experiencing a kalpa (kalpa, a unit of time in Buddhism) is like the time of a meal; if you don't understand, you will appear lost and confused. Do you understand? If there is someone who understands, come out and let's discuss it together.' A monk came out, raised his sitting mat and said, 'When unfolded, it pervades the entire saha world (saha world, the Buddhist cosmology); when contracted, not a single hair remains. Unfolding is correct, not unfolding is also correct.' The master said, 'Where did you get that from?' The monk said, 'In that case, I will unfold it.' The master said, 'It's irrelevant.' Asked, 'What is the realm of Dalong?' The master said, 'All directions mention it to people.' Asked, 'What is the person within the realm?' The master said, 'Why are you deceiving me?' Asked, 'Where did the deceased monk go after passing away?' The master said, 'Amitābha (Amitābha, the Buddha of the Western Pure Land in Buddhism).' Asked, 'In the Good Dharma Hall, the lion's roar (lion's roar, a metaphor for the power of the Buddha's teachings), I wonder, who does the Dharma heir succeed?' The master said, 'You are still asking like that.'
Putong of Xingyuan Prefecture
院從善禪師
僧問。法輪再轉時如何。師曰。助上座喜。曰合譚何事。師曰。異人掩耳。曰便恁么領會時如何。師曰。錯。問佩劍叩松關時如何。師曰。莫亂作。曰誰不知有。師曰出。
白馬靄禪師法嗣
襄州白馬智倫禪師
僧問。如何是佛。師曰。真金也須失色。問如何是和尚出身處。師曰。牛抵墻。曰學人不會。意旨如何。師曰已成八字。
白兆楚禪師法嗣
唐州保壽匡祐禪師
僧問。如何是佛法大意。師曰。近前來。僧近前。師曰。會么。曰不會。師曰。石火電光已經塵劫。問如何是為人底一句。師曰。開口入耳。曰如何理會。師曰。逢人告人。
南嶽下九世
黃龍達禪師法嗣
眉州黃龍禪師
僧問。如何是密室。師曰。斫不開。曰如何是密室中人。師曰。非男女相。問國內按劍者是誰。師曰。昌福。曰忽遇尊貴時如何。師曰不遺。
清溪進禪師法嗣
相州天平山從漪禪師
僧問。如何得出三界。師曰。將三界來。與汝出。問如何是和尚家風。師曰。顯露地。問如何是佛。師曰不指天地。曰為甚麼不指天地。師曰。唯我獨尊。問如何是天平。師曰。八凹九凸。問。洞深杳杳清溪水。飲者如何不升墜。師曰。更夢見甚麼
【現代漢語翻譯】 現代漢語譯本 院從善禪師
有僧人問：『法輪再次轉動時會怎麼樣？』 禪師說：『替上座（指僧人）感到高興。』 僧人說：『（既然如此）那還談論什麼呢？』 禪師說：『（因為）奇怪的人會摀住耳朵（不聽）。』 僧人說：『如果這樣領會，會怎麼樣？』 禪師說：『錯了。』 又問：『佩戴著劍敲打松樹關時會怎麼樣？』 禪師說：『不要胡來。』 僧人說：『誰不知道有（這麼回事）？』 禪師說：『出去。』
白馬靄禪師法嗣
襄州白馬智倫禪師
有僧人問：『什麼是佛？』 禪師說：『真金也會褪色。』 問：『什麼是和尚（指禪師自己）的出身處？』 禪師說：『牛撞墻。』 僧人說：『學人（指僧人自己）不明白，其中的意思是什麼？』 禪師說：『已經成了八字（註定如此）。』
白兆楚禪師法嗣
唐州保壽匡祐禪師
有僧人問：『什麼是佛法的大意？』 禪師說：『靠近前來。』 僧人靠近前。 禪師說：『明白了嗎？』 僧人說：『不明白。』 禪師說：『石火電光已經過去塵劫（形容時間極短）。』 問：『什麼是為人（指教化他人）的那一句（話）？』 禪師說：『開口入耳。』 僧人說：『如何理解？』 禪師說：『逢人就告訴人。』
南嶽下九世
黃龍達禪師法嗣
眉州黃龍禪師
有僧人問：『什麼是密室？』 禪師說：『劈不開。』 問：『什麼是密室中的人？』 禪師說：『非男非女之相。』 問：『國內按劍者是誰？』 禪師說：『昌福（人名）。』 問：『忽然遇到尊貴的人時會怎麼樣？』 禪師說：『不遺漏（任何禮節）。』
清溪進禪師法嗣
相州天平山從漪禪師
有僧人問：『如何才能跳出三界？』 禪師說：『把三界拿來，我就讓你出去。』 問：『什麼是和尚（指禪師自己）的家風？』 禪師說：『顯露地。』 問：『什麼是佛？』 禪師說：『不指天地。』 問：『為什麼不指天地？』 禪師說：『唯我獨尊。』 問：『什麼是天平（山）？』 禪師說：『八凹九凸。』 問：『洞深幽遠清溪水，飲用的人如何不升墜？』 禪師說：『還夢見什麼？』
【English Translation】 English version Chan Master Yuan Congshan
A monk asked: 'What happens when the Dharma wheel turns again?' The Master said: 'Congratulations to you, Venerable Sir.' The monk said: 'What is there to discuss then?' The Master said: 'Strange people cover their ears.' The monk said: 'What if I understand it that way?' The Master said: 'Wrong.' He then asked: 'What happens when one knocks on the pine gate with a sword?' The Master said: 'Don't act recklessly.' The monk said: 'Who doesn't know that?' The Master said: 'Get out.'
Dharma Successor of Chan Master Baima Ai
Chan Master Zhilun of Baima in Xiangzhou
A monk asked: 'What is Buddha?' The Master said: 'Even pure gold must lose its color.' Asked: 'What is the origin of the Abbot (referring to the Chan Master himself)?' The Master said: 'An ox butts against a wall.' The monk said: 'This student doesn't understand. What is the meaning?' The Master said: 'It is already an established fate.'
Dharma Successor of Chan Master Baizhao Chu
Chan Master Kuangyou of Baoshou in Tangzhou
A monk asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'Come closer.' The monk came closer. The Master said: 'Do you understand?' The monk said: 'I don't understand.' The Master said: 'A spark from stone or a flash of lightning has already passed through countless kalpas (eons).' Asked: 'What is the one phrase for the sake of others (referring to teaching others)?' The Master said: 'Opening the mouth and entering the ear.' The monk said: 'How should one understand it?' The Master said: 'Tell everyone you meet.'
Ninth Generation Below Nanyue
Dharma Successor of Chan Master Huanglong Da
Chan Master Huanglong of Meizhou
A monk asked: 'What is the secret chamber?' The Master said: 'Cannot be split open.' Asked: 'Who is the person in the secret chamber?' The Master said: 'Neither male nor female in appearance.' Asked: 'Who is the one drawing a sword within the country?' The Master said: 'Changfu (a name).' Asked: 'What happens if one suddenly encounters a noble person?' The Master said: 'Do not omit (any etiquette).'
Dharma Successor of Chan Master Qingxi Jin
Chan Master Congyi of Tianpingshan in Xiangzhou
A monk asked: 'How can one escape the Three Realms?' The Master said: 'Bring the Three Realms here, and I will let you out.' Asked: 'What is the family style of the Abbot (referring to the Chan Master himself)?' The Master said: 'Openly revealed.' Asked: 'What is Buddha?' The Master said: 'Does not point to heaven and earth.' Asked: 'Why does it not point to heaven and earth?' The Master said: 'Only I am the honored one.' Asked: 'What is Tianping (Mountain)?' The Master said: 'Eight concave, nine convex.' Asked: 'The stream in the deep cave is clear and far-reaching, how can the drinker not ascend or fall?' The Master said: 'What else are you dreaming about?'
。問大眾雲集。合譚何事。師曰。香菸起處森羅見。
廬山圓通緣德禪師
臨安黃氏子。事本邑東山勤老宿剃染。遍游諸方。江南國主。于廬山建院請師開法。上堂。諸上座。明取道眼。好是行指令碼分事。道眼若未明。有甚麼用處。祇是移盤吃飯漢。道眼若明。有何障礙。若未明得。強說多端也無用。處無事切須尋究。僧問。如何是四不遷。師曰。地水火風。問。如何是古佛心。師曰。水鳥樹林。曰學人不會。師曰。會取學人。問久負沒絃琴。請師彈一曲。師曰。負來多少時也。曰未審。作何音調。師曰。話墮也珍重。問如何是佛法大意。師曰。過去燈明佛。本光瑞如是。本朝遣帥問罪。江南後主納土矣。而胡則者據守九江不降。大將軍曹翰部曲渡江。入寺。禪者驚走。師淡坐如平日。翰至不起不揖。翰怒訶曰。長老不聞殺人不眨眼將軍乎。師熟視曰。汝安知有不懼生死和尚邪。翰大奇增敬而已。曰。禪者何為而散。師曰。擊鼓自集。翰遣禆校擊之。禪無至者。翰曰。不至何也。師曰。公有殺心。故爾。師自起擊之。禪者乃集。翰再拜問決勝之䇿。師曰。非禪者所知也。太平興國二年十月七日。升堂曰。脫離世緣乃在今日。囑令門人壘青石為塔。乃曰。他日塔作紅色。吾再至也。言訖而逝。謚道濟禪師。
【現代漢語翻譯】 現代漢語譯本：
問：大眾有什麼疑問？
師父說：『香菸升起的地方，森羅萬象都顯現。』 廬山圓通緣德禪師
是臨安黃氏的子弟。在本邑東山勤老宿處剃度出家。後來遍游各地。江南國主在廬山建造寺院，邀請禪師前去開法。禪師上堂開示說：『各位，要明察道眼，這是修行根本的事情。道眼若不明，有什麼用處？只不過是移動飯碗吃飯的人。道眼若明，還有什麼障礙？如果不明瞭，說再多也沒用。在無事的時候，一定要深入探究。』有僧人問：『什麼是四不遷？』師父說：『地、水、火、風。』問：『什麼是古佛心？』師父說：『水鳥、樹林。』僧人說：『學人不會。』師父說：『體會學人。』問：『長久以來揹負著沒有琴絃的琴，請師父彈奏一曲。』師父說：『揹負來多久了？』僧人說：『不知道，要彈奏什麼音調？』師父說：『話已說破了，要珍惜。』問：『什麼是佛法大意？』師父說：『過去燈明佛，本來的光芒就是這樣。』當時本朝派將領問罪，江南後主獻出土地投降。而胡則佔據九江不投降。大將軍曹翰的部隊渡江，進入寺廟。禪者驚慌逃走，禪師卻平靜地像往常一樣坐著。曹翰來到，禪師不起身也不作揖。曹翰憤怒地呵斥說：『長老沒聽說過殺人不眨眼的將軍嗎？』禪師仔細地看著他說：『你又怎麼知道有不怕生死的和尚呢？』曹翰非常驚奇，更加敬重他。問：『禪者為什麼都散開了？』師父說：『擊鼓他們自然會聚集。』曹翰派手下敲鼓，禪者沒有來的。曹翰說：『為什麼不來呢？』師父說：『你有殺心，所以這樣。』禪師親自起身敲鼓，禪者就聚集了。曹翰再次拜見，詢問決勝的策略。師父說：『這不是禪者所能知道的。』太平興國二年十月七日，禪師升堂說：『脫離世間因緣就在今天。』囑咐門人堆砌青石作為塔。然後說：『將來塔變成紅色的時候，我就再來。』說完就去世了。謚號為道濟禪師。
【English Translation】 English version:
Question: What do the assembly ask?
The Master said: 'Where the incense smoke rises, the myriad phenomena appear.' Zen Master Yuantong Yuande of Mount Lu
Was a native of the Huang family in Lin'an. He was tonsured by the Elder Qin of Dongshan in his hometown. Later he traveled extensively. The ruler of Jiangnan built a monastery on Mount Lu and invited the Master to open the Dharma. The Master ascended the hall and instructed: 'Everyone, clearly discern the eye of the Dao, this is the fundamental matter of practice. If the eye of the Dao is not clear, what is the use? You are merely people who move their bowls to eat. If the eye of the Dao is clear, what obstacles are there? If you do not understand, saying more is useless. When there is nothing to do, you must investigate deeply.' A monk asked: 'What are the four non-migrations?' The Master said: 'Earth, water, fire, and wind.' Asked: 'What is the mind of the ancient Buddha?' The Master said: 'Water birds, trees, and forests.' The monk said: 'This student does not understand.' The Master said: 'Comprehend the student.' Asked: 'For a long time, I have been carrying a stringless zither, please Master play a tune.' The Master said: 'How long have you been carrying it?' The monk said: 'I do not know, what tune should be played?' The Master said: 'The words have been spoken, cherish them.' Asked: 'What is the great meaning of the Buddha Dharma?' The Master said: 'The past Dipamkara (light-making) Buddha, his original light was like this.' At that time, the current dynasty sent a general to question the ruler of Jiangnan, who surrendered his land. However, Hu Ze occupied Jiujiang and did not surrender. General Cao Han's troops crossed the river and entered the monastery. The Chan practitioners fled in panic, but the Master sat calmly as usual. Cao Han arrived, and the Master did not rise or bow. Cao Han angrily rebuked: 'Has the Elder not heard of the general who kills without blinking an eye?' The Master looked at him carefully and said: 'How do you know there is not a monk who does not fear life and death?' Cao Han was very surprised and became more respectful. He asked: 'Why did the Chan practitioners scatter?' The Master said: 'If you beat the drum, they will naturally gather.' Cao Han sent his subordinates to beat the drum, but no Chan practitioners came. Cao Han said: 'Why do they not come?' The Master said: 'You have a murderous intent, that is why.' The Master personally got up and beat the drum, and the Chan practitioners gathered. Cao Han bowed again and asked for a strategy to win. The Master said: 'This is not something a Chan practitioner can know.' On the seventh day of the tenth month of the second year of the Taiping Xingguo era, the Master ascended the hall and said: 'To be free from worldly ties is today.' He instructed his disciples to pile up green stones as a pagoda. Then he said: 'When the pagoda turns red in the future, I will come again.' After saying this, he passed away. His posthumous title was Zen Master Daoji (Way-Crossing).
清涼復禪師法嗣
升州奉先寺慧同凈照禪師
魏府張氏子。僧問。教中道。唯一堅密身。一切塵中見。又道。佛身充滿於法界。普見一切群生前。於此二途請師說。師曰。唯一堅密身。一切塵中見。問如何是古佛心。師曰。汝擬阿那個不是。問如何是常在底人。師曰。更問阿誰。
龍濟修禪師法嗣
河東廣原禪師
僧問。如何是佛法大意。師曰。聽取一偈。剎剎現形儀。塵塵具覺知。性源常鼓浪。不悟未曾移。
南臺安禪師法嗣
襄州鷲嶺善美禪師
僧問。如何是鷲嶺境。師曰。峴山對碧玉。江水往南流。曰如何是境中人。師曰。有甚麼事。問百川異流還歸大海。未審大海有幾滴。師曰。汝還到海也未。曰到海后如何。師曰。明日來向汝道。
歸宗詮禪師法嗣
瑞州九峰義詮禪師
僧問。如何是祖師西來意。師曰。有力者負之而趨。
隆壽逸禪師法嗣
隆壽法騫禪師
泉州施氏子。漳州刺史陳洪铦請開法。上堂。今日隆壽出世。三世諸佛。森羅萬象。同時出世。同時轉法輪。諸人還見么。僧問。如何是隆壽境。師曰。無汝插足處。曰如何是境中人。師曰。未識境在。有僧來參。次日請問心要。師曰。昨日相逢序起居
【現代漢語翻譯】 現代漢語譯本 清涼復禪師法嗣
升州奉先寺慧同凈照禪師
魏府張氏之子。有僧人問道：『教義中說，『唯一堅密身，一切塵中見。』又說，『佛身充滿於法界，普見一切群生前。』對於這兩種說法，請禪師開示。』禪師說：『唯一堅密身，一切塵中見。』僧人問：『如何是古佛心？』禪師說：『你打算否定哪個不是？』僧人問：『如何是常在的人？』禪師說：『更要問誰？』
龍濟修禪師法嗣
河東廣原禪師
有僧人問道：『如何是佛法大意？』禪師說：『聽我一偈：剎剎現形儀，塵塵具覺知。性源常鼓浪，不悟未曾移。』
南臺安禪師法嗣
襄州鷲嶺善美禪師
有僧人問道：『如何是鷲嶺（Jiuling）境？』禪師說：『峴山（Xian Shan）對碧玉，江水往南流。』僧人說：『如何是境中人？』禪師說：『有什麼事？』僧人問：『百川異流還歸大海，未審大海有幾滴？』禪師說：『你還到過海嗎？』僧人說：『到海后如何？』禪師說：『明日來告訴你。』
歸宗詮禪師法嗣
瑞州九峰義詮禪師
有僧人問道：『如何是祖師西來意？』禪師說：『有力者揹著它跑。』
隆壽逸禪師法嗣
隆壽法騫禪師
泉州施氏之子。漳州刺史陳洪铦（Chen Hongxian）請他開法。禪師上堂說法：『今日隆壽（Longshou）出世，三世諸佛，森羅萬象，同時出世，同時轉法輪。諸位看見了嗎？』有僧人問道：『如何是隆壽境？』禪師說：『沒有你插足的地方。』僧人說：『如何是境中人？』禪師說：『還不認識境在哪裡。』有僧人前來參拜，第二天請求開示心要。禪師說：『昨天相逢，只是尋常問候。』
【English Translation】 English version Successor of Chan Master Qingliang Fu
Chan Master Huitong Jingzhao of Fengxian Temple in Shengzhou
A son of the Zhang family from Weifu. A monk asked, 'The teachings say, 'The only firm and solid body is seen in all dust.' It also says, 'The Buddha's body fills the entire Dharma realm and is universally present before all sentient beings.' Regarding these two paths, please explain, Master.' The Master said, 'The only firm and solid body is seen in all dust.' The monk asked, 'What is the mind of the ancient Buddha?' The Master said, 'Which one do you intend to negate that is not?' The monk asked, 'What is the ever-present person?' The Master said, 'Who else are you going to ask?'
Successor of Chan Master Longji Xiu
Chan Master Guangyuan of Hedong
A monk asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'Listen to this verse: In every land, forms and appearances manifest; in every mote of dust, awareness is complete. The source of nature constantly stirs with waves; without awakening, it never shifts.'
Successor of Chan Master Nantai An
Chan Master Shanmei of鷲嶺 Jiuling Mountain in Xiangzhou
A monk asked, 'What is the境 Jiuling realm?' The Master said, '峴山 Xian Shan Mountain faces碧玉 Biyu jade, the river flows south.' The monk said, 'What is the person within the realm?' The Master said, 'What is the matter?' The monk asked, 'A hundred rivers flow differently but return to the great sea. I wonder, how many drops are in the great sea?' The Master said, 'Have you reached the sea yet?' The monk said, 'What happens after reaching the sea?' The Master said, 'Come tomorrow, and I will tell you.'
Successor of Chan Master Guizong Quan
Chan Master Yiquan of Jiufeng Mountain in Ruizhou
A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'The strong carry it and run.'
Successor of Chan Master Longshou Yi
Chan Master Faqian of Longshou
A son of the Shi family from Quanzhou. Chen Hongxian, the prefect of Zhangzhou, invited him to open the Dharma. The Master ascended the hall and said, 'Today, Longshou appears in the world. The Buddhas of the three times, all phenomena in the universe, appear in the world simultaneously and turn the Dharma wheel simultaneously. Do you all see it?' A monk asked, 'What is the Longshou realm?' The Master said, 'There is no place for you to insert your foot.' The monk said, 'What is the person within the realm?' The Master said, 'You do not yet recognize where the realm is.' A monk came to visit and the next day requested instruction on the essential of mind. The Master said, 'Yesterday we met and exchanged ordinary greetings.'
。今朝相見事還如如。何卻覓呈心要。心要如何特地疏。
五燈嚴統卷第八 卍新續藏第 80 冊 No. 1568 五燈嚴統(第1卷-第9卷)
五燈嚴統卷第九
溈仰宗
南嶽下三世
百丈海禪師法嗣
潭州溈山靈祐禪師
福州長溪趙氏子。年十五出家。依本郡建善寺法常律師剃髮。于杭州龍興寺究大小乘教。二十三游江西。參百丈。丈一見許之入室。遂居參學之首。侍立次。丈問誰。師曰。某甲。丈曰。汝撥爐中有火否。師撥之曰。無火。丈躬起深撥得少火。舉以示之曰。汝道無。這個聻。師由是發悟。禮謝陳其所解。丈曰。此乃暫時岐路耳。經云。欲識佛性義。當觀時節因緣。時節既至。如迷忽悟。如忘忽憶。方省己物。不從他得。故祖師云。悟了同未悟。無心亦無法。祇是無虛妄。凡聖等心本來心法元自備足。汝今既爾。善自護持。次日。同百丈入山作務。丈曰。將得火來么。師曰。將得來。丈曰。在甚處。師乃拈一枝柴。吹兩吹。度與百丈。丈曰。如蟲御木。司馬頭陀自湖南來。謂丈曰。頃在湖南尋得一山。名大溈。是一千五百人善知識所居之處。丈曰。老僧住得否。陀曰。非和尚所居。丈曰何也。陀曰。和尚是骨人彼是肉山。設居徒不盈千。丈曰
【現代漢語翻譯】 現代漢語譯本 如今我們相見，一切都如本來的樣子（如如）。為什麼還要去尋找額外的『呈心要』（指表達心性的關鍵）呢？如果『心要』需要特別地去尋找，那它又該如何被理解呢？
《五燈嚴統》卷第八 卍新續藏第 80 冊 No. 1568 《五燈嚴統》(第1卷-第9卷)
《五燈嚴統》卷第九
溈仰宗
南嶽下三世
百丈海禪師法嗣
潭州溈山靈祐禪師（Weishan Lingyou）
福州長溪趙氏之子。十五歲出家，依本郡建善寺法常律師剃度。在杭州龍興寺研究大小乘佛教。二十三歲遊歷江西，參拜百丈禪師（Baizhang）。百丈禪師一見便認可他，允許他進入內室，於是靈祐禪師成為參學的首位。一次侍立時，百丈禪師問：『是誰？』靈祐禪師回答：『是某甲（mou jia，古代人自稱的謙詞）。』百丈禪師說：『你撥弄爐子里有火嗎？』靈祐禪師撥弄后說：『沒有火。』百丈禪師親自起身，深深地撥弄，得到少許火星，舉起來給他看，說：『你說沒有，這是什麼？』靈祐禪師因此而開悟，禮拜感謝，陳述自己所理解的。百丈禪師說：『這只是暫時的歧路而已。《經》中說：想要認識佛性的意義，應當觀察時節因緣。時節因緣到來時，就像迷惑突然醒悟，像遺忘突然回憶起來，才明白是自己的東西，不是從別人那裡得到的。所以祖師說：悟了和未悟一樣，無心也無法。只是沒有虛妄，凡人和聖人平等，本來心法原本就具備充足。你現在既然這樣，好好地守護保持。』第二天，和百丈禪師一起入山勞作。百丈禪師問：『把火拿來了嗎？』靈祐禪師說：『拿來了。』百丈禪師問：『在哪裡？』靈祐禪師於是拿起一根柴，吹了兩下，遞給百丈禪師。百丈禪師說：『如蟲御木。』司馬頭陀（Sima Toutuo）從湖南來，對百丈禪師說：『最近在湖南找到一座山，名叫大溈山（Dawei Mountain），是一千五百人善知識所居住的地方。』百丈禪師問：『老僧住得嗎？』司馬頭陀說：『不是和尚您所居住的地方。』百丈禪師問：『為什麼？』司馬頭陀說：『和尚您是骨人，那裡是肉山，即使居住，徒弟也不會超過一千人。』百丈禪師說
【English Translation】 English version Now that we meet, everything is as it is (suchness). Why seek an additional 'presentation of the mind essence'? If the 'mind essence' needs to be specially sought, how should it be understood?
The Extensive Record of the Five Lamps, Volume 8 卍 New Continued Tripitaka, Volume 80, No. 1568, The Extensive Record of the Five Lamps (Volumes 1-9)
The Extensive Record of the Five Lamps, Volume 9
The Weiyang School
The Third Generation Below Nanyue
Dharma Heir of Chan Master Baizhang Hai
Chan Master Weishan Lingyou (溈山靈祐) of Tanzhou
A son of the Zhao family of Changxi, Fuzhou. He left home at the age of fifteen and had his head shaved by Vinaya Master Fachang of Jianshan Temple in his prefecture. He studied the teachings of the Mahayana and Hinayana in Longxing Temple, Hangzhou. At the age of twenty-three, he traveled to Jiangxi and visited Baizhang (百丈). Baizhang recognized him at first sight and allowed him to enter his room, so Lingyou became the first among the students. Once, while standing in attendance, Baizhang asked, 'Who is it?' Lingyou replied, 'It is Moujia (某甲, a humble term for oneself in ancient times).' Baizhang said, 'Do you stir the fire in the stove?' Lingyou stirred it and said, 'There is no fire.' Baizhang personally got up, stirred deeply, and obtained a little fire. He held it up to show him and said, 'You say there is none, what is this?' Lingyou was enlightened by this, bowed in gratitude, and explained his understanding. Baizhang said, 'This is only a temporary fork in the road. The Sutra says: If you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance. When the time and circumstance arrive, it is like being suddenly awakened from confusion, like suddenly remembering what was forgotten, and then you realize it is your own thing, not obtained from others. Therefore, the Patriarch said: Enlightenment is the same as non-enlightenment, no mind is also no dharma. It is just without falsehood, ordinary people and sages are equal, the original mind-dharma is originally fully equipped. Now that you are like this, take good care of it.' The next day, he and Baizhang went into the mountains to work. Baizhang asked, 'Did you bring the fire?' Lingyou said, 'I brought it.' Baizhang asked, 'Where is it?' Lingyou then picked up a piece of firewood, blew on it twice, and handed it to Baizhang. Baizhang said, 'Like a worm eating wood.' Sima Toutuo (司馬頭陀) came from Hunan and said to Baizhang, 'Recently in Hunan I found a mountain called Dawei Mountain (大溈山), a place where fifteen hundred good and knowledgeable people live.' Baizhang asked, 'Can this old monk live there?' Sima Toutuo said, 'It is not a place for you to live.' Baizhang asked, 'Why?' Sima Toutuo said, 'You are a bone person, and that is a mountain of flesh. Even if you live there, your disciples will not exceed a thousand.' Baizhang said
。吾眾中莫有人住得否。陀曰。待歷觀之。時華林覺為第一座。丈令侍者請至。問曰。此人如何。陀請。謦款一聲行數步。陀曰。不可。丈又令喚師。師時為典座。陀一見乃曰。此正是溈山主人也。丈是夜召師入室。囑曰。吾化緣在此。溈山勝境汝當居之。嗣續吾宗。廣度後學。而華林聞之曰。某甲忝居上首。典座何得住持。丈曰。若能對眾下得一語。出格當與住持。即指凈瓶問曰。不得喚作凈瓶。汝喚作甚麼。林曰。不可喚作木𣔻也。丈乃問師。師踢倒凈瓶便出去。丈笑曰。第一座輸卻山子也。師遂往焉。是山峭絕夐無人煙。猿猱為伍。橡栗充食。經於五七載。絕無來者。師自念言。我本住持為利益於人。既絕往還。自善何濟。即舍庵而欲他往。行至山口見蛇虎狼豹交橫在路。師曰。汝等諸獸不用攔吾行路。吾若於此山有緣。汝等各自散去。吾若無緣汝等不用動。吾從路過一任汝吃。言訖蟲虎四散而去。師乃回庵。未及一載。安上座(即懶安也)同數僧從百丈來輔佐于師。安曰。某與和尚作典座。待僧及五百人。不論時節。即不造粥便放某甲下自後山下居民稍稍知之。率眾共營梵宇。連帥李景讓奏號同慶寺。相國裴公休嘗咨玄奧。繇是天下禪學輻輳焉。上堂。夫道人之心。質直無偽。無背無面。無詐妄心。一切時中
視聽尋常更無委曲。亦不閉眼塞耳。但情不附物即得。從上諸聖祇說濁邊過患。若無如許多惡覺。情見想習之事。譬如秋水澄渟清凈無為澹濘無礙。喚他作道人。亦名無事人。時有僧問。頓悟之人。更有修否。師曰。若真悟得本。他自知時。修與不修。是兩頭語。如今初心。雖從緣得一念頓悟。自理猶有。無始曠劫習氣未能頓凈。須教渠凈除現業流識。即是修也。不可。別有法教渠修行趣向。從聞入理。聞理深妙。心自圓明。不居惑地。縱有百千妙義。抑揚當時。此乃得坐披衣自解作活計始得。以要言之。則實際理地不受一塵。萬行門中不捨一法。若也單刀直入。則凡聖情盡。體露真常。理事不二。即如如佛。仰山問。如何是祖師西來意。師指燈籠曰。大好燈籠。仰曰。莫祇這便是么。師曰。這個是甚麼。仰曰。大好燈籠。師曰。果然不見。一日師謂眾曰。如許多人。祇得大機。不得大用。仰山舉此語問山下庵主曰。和尚恁么道。意旨如何。主曰。更舉看。仰擬再舉。被庵主踏倒。仰歸舉似師。師呵呵大笑。師在法堂坐。庫頭擊木魚。火頭擲卻火杪。拊掌大笑。師曰。眾中也有恁么人。遂喚來問。你作么生。火頭曰。某甲不吃粥肚飢。所以歡喜。師乃點頭。(後鏡清怤云。將知溈山眾裹無人。臥龍球云。將知溈山眾里
【現代漢語翻譯】 現代漢語譯本： 視聽任其自然，不要強加委曲。也不要閉眼塞耳。只要情感不執著于外物就可以了。歷代聖賢只是說了執迷於塵世的過患。如果沒有那麼多的邪惡念頭、情感、見解和習氣，就像秋天的水一樣澄澈平靜，清凈無為，淡泊寧靜，沒有任何阻礙。可以稱他為道人，也可以叫做無事人。當時有僧人問：『頓悟的人，還需要修行嗎？』 師父說：『如果真的領悟了根本，他自然知道時機。修與不修，是兩種不同的說法。』 如今初學者，即使從因緣際會中得到一念頓悟，但從道理上來說，還有無始以來的習氣未能完全清除，必須讓他清除現世的業力和流動的意識，這就是修行。』 不可另外尋找方法教他修行。從聽聞佛法進入真理，聽聞的道理越深奧微妙，內心自然圓滿光明，不會停留在迷惑的境地。即使有成百上千的精妙道理，也要在當時加以抑制和弘揚，這樣才能獲得安坐披衣，獨立自主的能力。總而言之，從實際的理體上來說，不接受任何塵埃；在萬行門中，不捨棄任何一法。如果單刀直入，那麼凡夫和聖人的情感都會消失，顯露出真如常在的本性。事和理不是對立的，就是如如佛。仰山（Yangshan）問：『如何是祖師西來意（意指禪宗的根本宗旨）？』 師父指著燈籠說：『好一個燈籠。』 仰山（Yangshan）說：『莫非這就是嗎？』 師父說：『這是什麼？』 仰山（Yangshan）說：『好一個燈籠。』 師父說：『果然沒看見。』 一天，師父對大家說：『這麼多人，只得到了大的機會，卻沒有得到大的作用。』 仰山（Yangshan）用這句話問山下的庵主說：『和尚這麼說，是什麼意思？』 庵主說：『你再說一遍。』 仰山（Yangshan）準備再說一遍，被庵主踢倒。仰山（Yangshan）回來告訴師父，師父哈哈大笑。師父在法堂里坐著，庫頭敲打木魚，火頭扔掉火把，拍手大笑。師父說：『大家中也有這樣的人。』 於是叫他來問：『你做什麼？』 火頭說：『我沒吃粥，肚子餓，所以高興。』 師父於是點頭。（後來鏡清怤說：『才知道溈山（Weishan）的僧眾中沒有人。』 臥龍球說：『才知道溈山（Weishan）的僧眾里』
【English Translation】 English version: Seeing and hearing should be natural, without forcing or distorting. Do not close your eyes or block your ears. Simply do not attach your emotions to external objects, and that is sufficient. All the past sages spoke only of the faults of being attached to the defiled realm. If there are not so many evil thoughts, emotions, views, and habits, it is like autumn water, clear and still, pure and without action, tranquil and unobstructed. You can call him a Daoist, or a person of no affairs. At that time, a monk asked: 'Does a person who has sudden enlightenment still need to cultivate?' The master said: 'If one truly understands the root, he will naturally know the time. Cultivation and non-cultivation are two different ways of speaking.' Now, for beginners, even if they attain a moment of sudden enlightenment from conditions, in terms of principle, there are still beginningless habits that have not been completely purified. It is necessary to teach him to purify the present karma and flowing consciousness, and that is cultivation. It is not permissible to seek other methods to teach him to cultivate. Entering into truth from hearing the Dharma, the deeper and more subtle the principles heard, the more complete and bright the mind will naturally become, and it will not remain in a state of delusion. Even if there are hundreds or thousands of wonderful meanings, they should be suppressed and promoted at the time, so that one can obtain the ability to sit and wear robes, and be independent and self-reliant. In short, in terms of actual principle, not a speck of dust is received; in the gate of myriad practices, not a single Dharma is abandoned. If one enters directly with a single blade, then the emotions of ordinary beings and sages will disappear, revealing the true and constant nature. Principle and phenomena are not two, and one is thus the Tathagata Buddha. Yangshan (仰山) asked: 'What is the meaning of the Patriarch's coming from the West (祖師西來意, meaning the fundamental principle of Zen Buddhism)?' The master pointed to the lantern and said: 'What a fine lantern.' Yangshan (仰山) said: 'Is that it?' The master said: 'What is this?' Yangshan (仰山) said: 'What a fine lantern.' The master said: 'Indeed, you do not see.' One day, the master said to the assembly: 'So many people only obtain the great opportunity, but do not obtain the great function.' Yangshan (仰山) used these words to ask the hermit below the mountain: 'What does the abbot mean by saying this?' The hermit said: 'Say it again.' Yangshan (仰山) was about to say it again when he was kicked down by the hermit. Yangshan (仰山) returned and told the master, and the master laughed heartily. The master was sitting in the Dharma hall, the head of the storehouse was striking the wooden fish, and the cook threw away the fire poker and clapped his hands and laughed. The master said: 'There are also such people in the assembly.' So he called him and asked: 'What are you doing?' The cook said: 'I didn't eat porridge and I'm hungry, so I'm happy.' The master then nodded. (Later, Jingqing Fuyu said: 'Now I know that there is no one in the Weishan (溈山) assembly.' Wolong Qiu said: 'Now I know that in the Weishan (溈山) assembly'
有人)師摘茶次。謂仰山曰。終日摘茶。祇聞子聲。不見子形。仰撼茶樹。師曰。子祇得其用不得其體。仰曰。未審和尚如何。師良久。仰曰。和尚祇得其體不得其用。師曰。放子三十棒。仰曰。和尚棒某甲吃。某甲棒教誰吃。師曰。放子三十棒。(玄覺云且道過在甚麼處)上堂。僧出曰。請和尚為眾說法。師曰。我為汝得徹困也。僧禮拜。(後人舉似雪峰。峰曰。古人得恁么老婆心切。玄沙云。山頭和尚蹉過古人事也雪峰聞之。乃問沙曰。甚麼處是老僧蹉過古人事處。沙曰。大小溈山被那僧一問。直得百雜碎。峰乃駭然)師坐次。仰山入來。師曰。寂子速道。莫入陰界。仰曰。慧寂信亦不立。師曰。子信了不立。不信不立。仰曰。祇是慧寂更信阿誰。師曰。若恁么即是定性聲聞。仰曰。慧寂佛亦不立。師問仰山。涅槃經四十卷。多少是佛說。多少是魔說。仰曰。總是魔說。師曰。已后無人奈子何。仰曰。慧寂即一期之事。行履在甚麼處。師曰。祇貴子眼正。不說子行履。仰山蹋衣次。提起問師曰。正恁么時和尚作么生。師曰。正恁么時。我這裡無作么生。仰曰。和尚有身而無用。師良久卻拈起問曰。汝正恁么時作么生。仰曰。正恁么時。和尚還見伊否。師曰。汝有用而無身。師后忽問仰山。汝春間有話未圓。今試道
【現代漢語翻譯】 現代漢語譯本： 有一次，溈山靈佑禪師（溈山：地名，靈佑：人名）在採茶的時候，仰山慧寂（仰山：地名，慧寂：人名）也在。溈山說：『整天採茶，只聽見你的聲音，卻看不見你的身影。』仰山於是搖動茶樹。溈山說：『你只得到了它的作用，卻沒有得到它的本體。』仰山說：『不知道和尚您怎麼樣？』溈山沉默了很久。仰山說：『和尚您只得到了它的本體，卻沒有得到它的作用。』溈山說：『打你三十棒！』仰山說：『和尚打我的棒，我打誰去呢？』溈山說：『放你三十棒！』（玄覺禪師評論說：『且說他的過失在哪裡？』） 溈山禪師上堂說法，有僧人出來說：『請和尚為大眾說法。』溈山說：『我為你已經徹底疲憊了。』僧人禮拜。（後來有人把這件事告訴雪峰義存禪師，雪峰說：『古人真是老婆心切啊！』玄沙師備禪師說：『溈山和尚錯過了古人的事。』雪峰聽了，就問玄沙說：『老僧我哪裡錯過了古人的事？』玄沙說：『大小溈山，被那個僧人一問，直接被打得粉碎。』雪峰聽了，非常驚訝。） 溈山禪師坐著的時候，仰山慧寂走進來。溈山說：『慧寂，快說！不要墮入陰界。』仰山說：『慧寂連「信」都不立。』溈山說：『你信了不立，不信也不立。』仰山說：『只是慧寂更相信誰呢？』溈山說：『如果這樣，你就是定性聲聞。』仰山說：『慧寂連佛都不立。』 溈山問仰山：『《涅槃經》（涅槃經：佛教經典）四十卷，多少是佛說的，多少是魔說的？』仰山說：『全是魔說的。』溈山說：『以後沒人能奈何你了。』仰山說：『慧寂只是一期之事，行履又在哪裡呢？』溈山說：『只看重你的眼光是否正，不說你的行為。』 仰山整理衣服的時候，提起衣服問溈山說：『正在這個時候，和尚您做什麼？』溈山說：『正在這個時候，我這裡沒有什麼可做的。』仰山說：『和尚您有身而無用。』溈山沉默了很久，反過來拿起衣服問仰山說：『你正在這個時候做什麼？』仰山說：『正在這個時候，和尚您還看見它嗎？』溈山說：『你用而無身。』 溈山後來忽然問仰山：『你春天的時候有話沒有說完，現在試著說出來。』
【English Translation】 English version: Once, when someone (Master) was picking tea, Weishan Lingyou (Weishan: place name, Lingyou: person's name) said to Yangshan Huiji (Yangshan: place name, Huiji: person's name), 'Picking tea all day, I only hear your voice, but I don't see your form.' Yangshan then shook the tea tree. Weishan said, 'You only got its function, but not its substance.' Yangshan said, 'I don't know what the Master is like?' Weishan was silent for a long time. Yangshan said, 'Master, you only got its substance, but not its function.' Weishan said, 'Give you thirty blows!' Yangshan said, 'Master, who should I hit with the stick that you hit me with?' Weishan said, 'Release you from thirty blows!' (Zen Master Xuanjue commented: 'Let's talk about where the fault lies.') Weishan gave a Dharma talk in the hall. A monk came out and said, 'Please, Master, preach the Dharma for the assembly.' Weishan said, 'I am completely exhausted for you.' The monk bowed. (Later, someone told Xuefeng Yicun about this, and Xuefeng said, 'The ancients were so earnestly kind!' Zen Master Xuansha Shibei said, 'Weishan missed the affairs of the ancients.' When Xuefeng heard this, he asked Xuansha, 'Where did this old monk miss the affairs of the ancients?' Xuansha said, 'Big or small Weishan, being asked by that monk, was directly smashed to pieces.' Xuefeng was very surprised.) When Weishan was sitting, Yangshan Huiji came in. Weishan said, 'Huiji, speak quickly! Don't fall into the realm of darkness.' Yangshan said, 'Huiji doesn't even establish "belief".' Weishan said, 'You don't establish belief when you believe, and you don't establish it when you don't believe.' Yangshan said, 'Then who else does Huiji believe in?' Weishan said, 'If that's the case, then you are a fixed-nature Sravaka.' Yangshan said, 'Huiji doesn't even establish Buddha.' Weishan asked Yangshan, 'In the forty volumes of the Nirvana Sutra (Nirvana Sutra: Buddhist scripture), how much is spoken by the Buddha and how much is spoken by the demons?' Yangshan said, 'All of it is spoken by the demons.' Weishan said, 'No one will be able to do anything to you in the future.' Yangshan said, 'Huiji is only a matter of one lifetime, where is the conduct?' Weishan said, 'I only value whether your eyes are correct, I don't talk about your conduct.' When Yangshan was arranging his clothes, he picked them up and asked Weishan, 'What are you doing at this very moment, Master?' Weishan said, 'At this very moment, there is nothing for me to do here.' Yangshan said, 'Master, you have a body but no function.' Weishan was silent for a long time, then turned around and picked up the clothes and asked Yangshan, 'What are you doing at this very moment?' Yangshan said, 'At this very moment, can you still see it, Master?' Weishan said, 'You have function but no body.' Later, Weishan suddenly asked Yangshan, 'You had something to say in the spring that you didn't finish, try to say it now.'
看。仰曰。正恁么時切忌勃訴。師曰。停囚長智。師一日喚院主。主便來。師曰。我喚院主汝來作甚麼。主無對。(曹山代云。也知和尚不喚某甲)又令侍者喚第一座。座便至。師曰。我喚第一座。汝來作甚麼。座亦無對。(曹山代云。若令侍者喚恐不來。法眼云適來侍者喚)師問云巖。聞汝久在藥山是否。巖曰是。師曰。如何是藥山大人相。巖曰。涅槃後有。師曰。如何是涅槃後有。巖曰。水灑不著。巖卻問師。百丈大人相如何。師曰。巍巍堂堂。煒煒煌煌。聲前非聲。色后非色。蚊子上鐵牛。無汝下觜處。師過凈瓶與仰山。山擬按。師卻縮手曰。是甚麼。仰曰。和尚還見個甚麼。師曰。若恁么何用更就吾覓。仰曰。雖然如此。仁義道中。與和尚提瓶挈水亦是本分事。師乃過凈瓶與仰山。師與仰山行次。指柏樹子問曰。前面是甚麼。仰曰。柏樹子。師卻問耘田翁。翁亦曰。柏樹子。師曰。這耘田翁。向後亦有五百眾。師問仰山何處來。仰曰。田中來。師曰。禾好刈也未。仰作刈禾勢。師曰。汝適來作青見作黃見。作不青不黃見。仰曰。和尚背後是甚麼。師曰。子還見么。仰拈禾穗曰。和尚何曾問這個。師曰。此是鵝王擇乳。師問仰山天寒人寒。仰曰大家在這裡。師曰。何不直說。仰曰。適來也不曲。和尚如何。師曰
【現代漢語翻譯】 看（kàn）：看。 仰曰（yǎng yuē）：仰山說：『正在這個時候，最忌諱慌亂。』 師曰（shī yuē）：師父說：『停留在囚禁中只會增長智慧。』 師一日喚院主（shī yī rì huàn yuàn zhǔ）：師父有一天叫喚院主。 主便來（zhǔ biàn lái）：院主就來了。 師曰（shī yuē）：師父說：『我叫院主，你來做什麼？』 主無對（zhǔ wú duì）：院主無言以對。（曹山（Cáoshān）代云（dài yún）：曹山代替回答說：『也知道和尚沒有叫我。』） 又令侍者喚第一座（yòu lìng shì zhě huàn dì yī zuò）：又讓侍者叫第一座。 座便至（zuò biàn zhì）：第一座就到了。 師曰（shī yuē）：師父說：『我叫第一座，你來做什麼？』 座亦無對（zuò yì wú duì）：第一座也無言以對。（曹山（Cáoshān）代云（dài yún）：曹山代替回答說：『如果讓侍者叫，恐怕不會來。』法眼（Fǎyǎn）說：『剛才侍者叫了。』） 師問云巖（shī wèn yúnyán）：師父問云巖（Yúnyán）。 聞汝久在藥山是否（wén rǔ jiǔ zài yàoshān shì fǒu）：聽說你很久在藥山（Yàoshān）是嗎？ 巖曰是（yán yuē shì）：云巖（Yúnyán）說是。 師曰（shī yuē）：師父說：『如何是藥山大人相（rúhé shì yàoshān dàrén xiàng）？』 巖曰（yán yuē）：云巖（Yúnyán）說：『涅槃（nièpán）後有。』 師曰（shī yuē）：師父說：『如何是涅槃（nièpán）後有？』 巖曰（yán yuē）：云巖（Yúnyán）說：『水灑不著。』 巖卻問師（yán què wèn shī）：云巖（Yúnyán）反問師父：『百丈大人相（bǎizhàng dàrén xiàng）如何？』 師曰（shī yuē）：師父說：『巍巍堂堂，煒煒煌煌，聲前非聲，色后非色，蚊子上鐵牛，無汝下觜處。』 師過凈瓶與仰山（shī guò jìngpíng yǔ yǎngshān）：師父把凈瓶（jìngpíng）遞給仰山（Yǎngshān）。 山擬按（shān nǐ àn）：仰山（Yǎngshān）想要接。 師卻縮手曰（shī què suōshǒu yuē）：師父卻縮回手說：『是什麼？』 仰曰（yǎng yuē）：仰山（Yǎngshān）說：『和尚還看見什麼？』 師曰（shī yuē）：師父說：『如果這樣，何必再向我尋求？』 仰曰（yǎng yuē）：仰山（Yǎngshān）說：『雖然如此，在仁義的道路中，與和尚您提瓶打水也是本分事。』 師乃過凈瓶與仰山（shī nǎi guò jìngpíng yǔ yǎngshān）：師父於是把凈瓶（jìngpíng）遞給仰山（Yǎngshān）。 師與仰山行次（shī yǔ yǎngshān xíng cì）：師父和仰山（Yǎngshān）走著。 指柏樹子問曰（zhǐ bǎishù zǐ wèn yuē）：指著柏樹子問道：『前面是什麼？』 仰曰（yǎng yuē）：仰山（Yǎngshān）說：『柏樹子。』 師卻問耘田翁（shī què wèn yúntián wēng）：師父又問耕田的老翁。 翁亦曰（wēng yì yuē）：老翁也說：『柏樹子。』 師曰（shī yuē）：師父說：『這耕田的老翁，以後也會有五百人的追隨。』 師問仰山何處來（shī wèn yǎngshān héchù lái）：師父問仰山（Yǎngshān）從哪裡來？ 仰曰（yǎng yuē）：仰山（Yǎngshān）說：『田里來。』 師曰（shī yuē）：師父說：『禾好刈也未（hé hǎo yì yě wèi）？』（莊稼好收割了嗎？） 仰作刈禾勢（yǎng zuò yì hé shì）：仰山（Yǎngshān）做了個割禾的姿勢。 師曰（shī yuē）：師父說：『你剛才作青見作黃見（nǐ shì lái zuò qīng jiàn zuò huáng jiàn），作不青不黃見？』（你是當作青色看見，當作黃色看見，還是當作不青不黃看見？） 仰曰（yǎng yuē）：仰山（Yǎngshān）說：『和尚背後是什麼？』 師曰（shī yuē）：師父說：『你還看見嗎？』 仰拈禾穗曰（yǎng niān hé suì yuē）：仰山（Yǎngshān）拿起禾穗說：『和尚何曾問這個？』 師曰（shī yuē）：師父說：『這是鵝王擇乳（é wáng zé rǔ）。』 師問仰山天寒人寒（shī wèn yǎngshān tiān hán rén hán）：師父問仰山（Yǎngshān）天冷人冷。 仰曰（yǎng yuē）：仰山（Yǎngshān）說：『大家在這裡。』 師曰（shī yuē）：師父說：『何不直說（hé bù zhí shuō）？』（為什麼不直說？） 仰曰（yǎng yuē）：仰山（Yǎngshān）說：『剛才也不曲（shì lái yě bù qū），和尚如何？』（剛才也沒有拐彎抹角，和尚您覺得如何？） 師曰（shī yuē）：師父說：
【English Translation】 English version: See. Yang (Yǎng): Said, 'At just this moment, it is most important to avoid agitation.' Master: Said, 'Prolonging imprisonment increases wisdom.' One day, the Master summoned the head of the monastery. The head of the monastery immediately came. The Master: Said, 'I summoned the head of the monastery, what are you doing here?' The head of the monastery was speechless. (Caoshan (Cáoshān) said on his behalf: 'I also know that the monk did not summon me.') Then he ordered the attendant to summon the first seat. The first seat arrived immediately. The Master: Said, 'I summoned the first seat, what are you doing here?' The first seat was also speechless. (Caoshan (Cáoshān) said on his behalf: 'If the attendant were ordered to summon, I fear he would not come.' Fayen (Fǎyǎn) said: 'Just now the attendant summoned him.') The Master asked Yunyan (Yúnyán): 'I have heard that you have been at Yaoshan (Yàoshān) for a long time, is that so?' Yunyan (Yúnyán): Said, 'It is.' The Master: Said, 'What is the great man's form of Yaoshan (Yàoshān dàrén xiàng)?' Yunyan (Yúnyán): Said, 'It exists after Nirvana (nièpán).' The Master: Said, 'What exists after Nirvana (nièpán)?' Yunyan (Yúnyán): Said, 'Water does not stick to it.' Yunyan (Yúnyán) then asked the Master, 'What is the great man's form of Baizhang (bǎizhàng dàrén xiàng)?' The Master: Said, 'Majestic and dignified, brilliant and radiant, before sound is not sound, after form is not form, a mosquito on an iron ox, there is no place for you to put your mouth.' The Master passed the clean vase (jìngpíng) to Yangshan (Yǎngshān). Yangshan (Yǎngshān) intended to take it. The Master withdrew his hand and said, 'What is it?' Yangshan (Yǎngshān): Said, 'What does the monk still see?' The Master: Said, 'If it is like this, why seek from me?' Yangshan (Yǎngshān): Said, 'Although it is like this, in the path of benevolence and righteousness, it is also my duty to carry the vase and fetch water for the monk.' The Master then passed the clean vase (jìngpíng) to Yangshan (Yǎngshān). The Master and Yangshan (Yǎngshān) were walking. Pointing to the cypress seeds, he asked, 'What is in front?' Yangshan (Yǎngshān): Said, 'Cypress seeds.' The Master then asked the old man plowing the field. The old man also said, 'Cypress seeds.' The Master: Said, 'This old man plowing the field will also have five hundred followers in the future.' The Master asked Yangshan (Yǎngshān) where he came from. Yangshan (Yǎngshān): Said, 'From the field.' The Master: Said, 'Has the rice been harvested well (hé hǎo yì yě wèi)?' Yangshan (Yǎngshān) made a gesture of harvesting rice. The Master: Said, 'Just now, did you see it as green, see it as yellow, or see it as neither green nor yellow?' Yangshan (Yǎngshān): Said, 'What is behind the monk?' The Master: Said, 'Do you still see it?' Yangshan (Yǎngshān) picked up a rice stalk and said, 'When did the monk ask about this?' The Master: Said, 'This is the swan king choosing milk (é wáng zé rǔ).' The Master asked Yangshan (Yǎngshān) whether the weather was cold or people were cold. Yangshan (Yǎngshān): Said, 'Everyone is here.' The Master: Said, 'Why not say it directly (hé bù zhí shuō)?' Yangshan (Yǎngshān): Said, 'Just now it was not indirect (shì lái yě bù qū), what about the monk?' The Master: Said,
。直須隨流。上堂仲冬嚴寒年年事。晷運推。移事若何。仰山進前叉手而立。師曰。我情知汝答這話不得。香嚴曰某甲偏答得這話。師躡前問。嚴亦進前叉手而立。師曰。賴遇寂子不會。師一日見劉鐵磨來。師曰。老牸牛汝來也。磨曰。來日臺山大會齋。和尚還去么。師乃放身作臥勢。磨便出去。有僧來禮拜。師作起勢。僧曰。請和尚不用起。師曰。老僧未曾坐。僧曰。某甲未曾禮。師曰。何故無禮。僧無對。(同安代云。和尚不怪)僧問。如何是道。師曰無心是道。曰某甲不會。師曰。會取不會底好。曰如何是不會底。師曰。祇汝是不是別人。復曰。今時人但直下體取不會底。正是汝心。正是汝佛。若向外得一知一解。將為禪道。且沒交涉。名運糞入。不名運糞出。污汝心田。所以道。不是道。問如何是百丈真。師下禪床叉手立。曰如何是和尚真。師卻坐。師坐次。仰山從方丈前過。師曰。若是百丈先師見。子須吃痛棒始得。仰曰。即今事作么生。師曰。合取兩片皮。仰曰。此恩難報。師曰。非子不才。乃老僧年邁。仰曰。今日親見百丈師翁來。師曰。子向甚麼處見。仰曰。不道見祇是無別。師曰。始終作家。師問仰山。即今事且置。古來事作么生。仰叉手近前。師曰。猶是即今事。古來事作么生。仰退後立。師曰
【現代漢語翻譯】 直須隨波逐流。上堂：『仲冬嚴寒，年年如此。』時間推移，事物變遷，那又是怎麼回事呢？仰山（仰山慧寂，唐代禪僧）上前叉手而立。師父說：『我知道你回答不了這個問題。』香嚴（香嚴智閑，唐代禪僧）說：『我偏偏能回答這個問題。』師父重複之前的問題。香嚴也上前叉手而立。師父說：『幸虧遇到慧寂不會。』 師父有一天看見劉鐵磨（一位女居士）來了。師父說：『老母牛，你來了啊。』鐵磨說：『來日臺山（五臺山）有大型齋會，和尚您去嗎？』師父於是放身作臥倒的姿勢。鐵磨便出去了。有僧人來禮拜。師父作出要起來的姿勢。僧人說：『請和尚不用起來。』師父說：『老僧我未曾坐下。』僧人說：『弟子我未曾禮拜。』師父說：『為何無禮？』僧人無言以對。（同安（同安道丕，宋代禪僧）代為回答說：『和尚您不要怪罪。』） 僧人問：『如何是道？』師父說：『無心是道。』僧人說：『弟子我不明白。』師父說：『領會那不明白的才好。』僧人說：『如何是不明白的？』師父說：『只有你是不是別人。』又說：『現在的人只是直接執取那不明白的，那正是你的心，正是你的佛。如果向外求得一知半解，就當作是禪道，那就完全沒關係了。這叫做運糞入，不叫做運糞出，污染你的心田。所以說，不是道。』 問：『如何是百丈真（百丈懷海，唐代禪僧的真諦）？』師父下禪床叉手而立。說：『如何是和尚真？』師父卻坐下。師父坐著的時候，仰山從方丈（寺院住持的住所）前經過。師父說：『如果是百丈先師看見，你必定要吃痛棒才行。』仰山說：『現在這件事該怎麼辦？』師父說：『合上兩片皮（指閉嘴）。』仰山說：『此恩難報。』師父說：『不是你不才，而是老僧我年邁。』仰山說：『今天親眼看見百丈師翁來了。』師父說：『你向什麼地方看見的？』仰山說：『不說看見，只是沒有分別。』師父說：『始終是內行。』 師父問仰山：『現在的事暫且放下，古來的事該怎麼辦？』仰山叉手走近。師父說：『還是現在的事。古來的事該怎麼辦？』仰山退後站立。師父說：
【English Translation】 You must simply follow the flow. Ascending the hall: 'Midwinter is severely cold, as it is every year.' As time moves and things change, what is the matter? Yangshan (Yangshan Huiji, a Chan monk of the Tang Dynasty) stepped forward, with his hands folded. The master said, 'I know you cannot answer this question.' Xiangyan (Xiangyan Zhixian, a Chan monk of the Tang Dynasty) said, 'I can answer this question.' The master repeated the previous question. Xiangyan also stepped forward, with his hands folded. The master said, 'Fortunately, Huiji doesn't understand.' One day, the master saw Liu Tiemo (a female lay Buddhist) coming. The master said, 'Old cow, you've come?' Tiemo said, 'Tomorrow there will be a large vegetarian feast at Mount Tai (Mount Wutai). Will the monk go?' The master then lay down as if to sleep. Tiemo then left. A monk came to pay respects. The master made a gesture to get up. The monk said, 'Please, monk, don't get up.' The master said, 'This old monk has never sat down.' The monk said, 'This disciple has never paid respects.' The master said, 'Why no respect?' The monk had no reply. (Tongan (Tongan Dao Pi, a Chan monk of the Song Dynasty) replied on his behalf: 'Monk, do not blame him.') A monk asked, 'What is the Dao?' The master said, 'No-mind is the Dao.' The monk said, 'This disciple does not understand.' The master said, 'It is good to understand what is not understood.' The monk said, 'What is not understood?' The master said, 'Only you, are you not someone else?' He also said, 'People nowadays directly grasp what is not understood; that is precisely your mind, precisely your Buddha. If you seek knowledge and understanding externally and take it as the Chan path, then it is completely irrelevant. This is called carrying manure in, not carrying manure out, polluting your mind-field. Therefore, it is said, it is not the Dao.' Asked, 'What is the true Baizhang (Baizhang Huaihai, a Chan monk of the Tang Dynasty)?' The master stepped down from the Zen seat, with his hands folded. He said, 'What is the true monk?' The master then sat down. As the master was sitting, Yangshan passed in front of the abbot's room (the residence of the abbot of the monastery). The master said, 'If the former master Baizhang saw you, you would surely receive a painful beating.' Yangshan said, 'What should be done about the present matter?' The master said, 'Close the two flaps of skin (referring to shutting one's mouth).' Yangshan said, 'This kindness is difficult to repay.' The master said, 'It is not that you are not talented, but that this old monk is old.' Yangshan said, 'Today, I have personally seen the master Baizhang come.' The master said, 'Where did you see him?' Yangshan said, 'Not saying I saw him, but there is no difference.' The master said, 'From beginning to end, you are an expert.' The master asked Yangshan, 'Let's put aside the present matter for now. What about the matters of the past?' Yangshan approached with his hands folded. The master said, 'It is still the present matter. What about the matters of the past?' Yangshan stepped back and stood still. The master said:
。汝屈我。我屈汝仰便禮拜。仰山香嚴侍立次。師舉手曰。如今恁么者少。不恁么者多。嚴從東過西立。仰從西過東立。師曰。這個因緣三十年後。如金擲地相似。仰曰。亦須是和尚提唱始得。嚴曰。即今亦不少。師曰。合取口。師坐次。仰山入來。師以兩手相交示之。仰作女人拜。師曰。如是如是。師方丈內坐次。仰山入來。師曰。寂子近日宗門令嗣作么生。仰曰。大有人疑著此事。師曰寂子作么生。仰曰。慧寂祇管困來閤眼。健即坐禪。所以未曾說著在。師曰。到這田地也難得。仰曰。據慧寂所見。祇如此。一句也著不得。師曰。汝為一人也不得。仰曰。自古聖人盡皆如此。師曰。大有人笑汝恁么祇對。仰曰。解笑者是慧寂同參。師曰。出頭事作么生。仰繞禪床一匝。師曰。裂破古今。仰山香嚴侍立次。師曰。過去。現在。未來。佛佛道同。人人得個解脫路。仰曰。如何是人人解脫路。師回顧。香嚴曰。寂子借問何不答伊。嚴曰。若道過去未來現在。某甲卻有個祇對處。師曰。子作么生祇對。嚴珍重便出。師卻問仰山曰。智閑恁么祇對。還契寂子也無。仰曰不契。師曰。子又作么生。仰亦珍重出去。師呵呵大笑曰。如水乳合。一日師翹起一足。謂仰山曰。我每日得他負載。感伊不徹。仰曰。當時給孤園中。與此無
【現代漢語翻譯】 現代漢語譯本 你屈服於我，我屈服於你，然後便禮拜。仰山（Yangshan，人名）和香嚴（Xiangyan，人名）侍立在旁。溈山（Weishan，人名）舉起手說：『現在像這樣的人很少，不像這樣的人很多。』香嚴從東邊走到西邊站立，仰山從西邊走到東邊站立。溈山說：『這個因緣三十年後，就像金子扔在地上一樣。』仰山說：『也必須是和尚您提倡才行。』香嚴說：『現在也不少。』溈山說：『閉上嘴。』溈山坐下後，仰山進來。溈山用兩手交叉示意。仰山做出女人拜的姿勢。溈山說：『如是如是。』溈山在方丈內坐著，仰山進來。溈山說：『慧寂（Huiji，人名，即仰山）近日在宗門裡接替衣缽做得怎麼樣？』仰山說：『有很多人懷疑這件事。』溈山說：『慧寂怎麼做？』仰山說：『慧寂只是困了就閉眼睡覺，精神好就坐禪，所以沒說過什麼。』溈山說：『到了這種地步也很難得。』仰山說：『據慧寂所見，只是這樣，一句話也用不上。』溈山說：『你為一個人也不行。』仰山說：『自古聖人都是這樣。』溈山說：『有很多人會笑你這樣回答。』仰山說：『能笑的人是慧寂的同參。』溈山說：『出頭露面的事怎麼做？』仰山繞禪床一圈。溈山說：『裂破古今。』仰山和香嚴侍立在旁。溈山說：『過去、現在、未來，佛佛道同，人人都有個解脫的路。』仰山說：『如何是人人解脫的路？』溈山回頭看。香嚴說：『寂子借問為什麼不回答他？』香嚴說：『如果說道過去、未來、現在，我倒有個回答的地方。』溈山說：『你怎麼回答？』香嚴珍重地行禮便出去了。溈山回頭問仰山說：『智閑（Zhixian，人名）那樣回答，還符合寂子的心意嗎？』仰山說：『不符合。』溈山說：『你又怎麼做？』仰山也珍重地行禮出去了。溈山呵呵大笑說：『如水乳交融。』一日，溈山翹起一隻腳，對仰山說：『我每天得到它負載，感激它卻不透徹。』仰山說：『當時給孤園（Jiguyuan，佛教場所）中，與此沒有區別。』
【English Translation】 English version You yield to me, and I yield to you, then we prostrate in worship. Yangshan (name of a person) and Xiangyan (name of a person) were standing in attendance. Weishan (name of a person) raised his hand and said, 'Now there are few like this, and many who are not like this.' Xiangyan walked from east to west and stood, and Yangshan walked from west to east and stood. Weishan said, 'This karmic condition, thirty years from now, will be like gold thrown on the ground.' Yangshan said, 'It must be promoted by the monk.' Xiangyan said, 'There are not a few even now.' Weishan said, 'Close your mouth.' After Weishan sat down, Yangshan entered. Weishan crossed his hands to indicate. Yangshan made a woman's bow. Weishan said, 'Thus it is, thus it is.' Weishan was sitting in his abbot's room, and Yangshan entered. Weishan said, 'How has Huiji (name of a person, i.e., Yangshan) been doing recently in succeeding the Dharma lineage in the Zen school?' Yangshan said, 'There are many people who doubt this matter.' Weishan said, 'What does Huiji do?' Yangshan said, 'Huiji just closes his eyes when he is sleepy and meditates when he is energetic, so he hasn't said anything.' Weishan said, 'It is rare to reach this state.' Yangshan said, 'According to what Huiji sees, it is just like this, not even a single word is needed.' Weishan said, 'You cannot do it for one person.' Yangshan said, 'All the sages of ancient times were like this.' Weishan said, 'There are many people who will laugh at you for answering like that.' Yangshan said, 'Those who can laugh are Huiji's fellow practitioners.' Weishan said, 'How do you handle the matter of coming forward?' Yangshan circled the meditation platform once. Weishan said, 'Tearing apart the ancient and the present.' Yangshan and Xiangyan were standing in attendance. Weishan said, 'Past, present, future, the Buddhas' paths are the same, everyone has a path to liberation.' Yangshan said, 'What is the path to liberation for everyone?' Weishan looked back. Xiangyan said, 'Since Jizi asked, why don't you answer him?' Xiangyan said, 'If you talk about the past, future, and present, I have a place to answer.' Weishan said, 'How do you answer?' Xiangyan respectfully bowed and left. Weishan turned to ask Yangshan, 'Does Zhixian's (name of a person) answer accord with Jizi's mind?' Yangshan said, 'It does not accord.' Weishan said, 'What do you do?' Yangshan also respectfully bowed and left. Weishan laughed heartily and said, 'Like water and milk blending together.' One day, Weishan raised one foot and said to Yangshan, 'I receive his support every day, but I am not thoroughly grateful to him.' Yangshan said, 'In the Jigu Grove (name of a Buddhist place) at that time, there was no difference from this.'
別。師曰。更須道始得。仰曰。寒時與他襪著。也不為分外。師曰。不負當初。子今已徹。仰曰。恁么更要答話在。師曰。道看。仰曰。誠如是言。師曰。如是如是。師問仰山。生住異滅汝作么生會。仰曰。一念起時。不見有生住異滅。師曰。子何得遣法。仰曰。和尚適來問甚麼。師曰。生住異滅。仰曰。卻喚作遣法。師問仰山。妙凈明心。汝作么生會。仰曰。山河大地。日月星辰。師曰。汝祇得其事。仰曰。和尚適來問甚麼。師曰。妙凈明心。仰曰。喚作事得么。師曰。如是如是。石霜會下有二禪客到云。此間無一人會禪。后普請搬柴。仰山見二禪客歇。將一橛柴。問曰。還道得么。俱無對。仰曰。莫道無人會禪好。仰歸舉似師曰。今日二禪客被慧寂勘破。師曰。甚麼處被子勘破。仰舉前話。師曰。寂子又被吾勘破。(云居錫云。甚處是溈山勘破仰山處)師睡次。仰山問訊。師便回面向壁。仰曰。和尚何得如此。師起曰。我適來得一夢。你試為我原看。仰取一盆水。與師洗面。少頃。香嚴亦來問訊。師曰。我適來得一夢。寂子為我原了。汝更與我原看。嚴乃點一碗茶來。師曰。二子見解。過於鹙子。師因泥壁次。李軍容來。具公裳直至師背後。端笏而立。師回首見。便側泥盤作接泥勢。李便轉笏作進泥勢。師便拋下
【現代漢語翻譯】 溈山說：『還要再說一句才行。』 仰山說：『寒冷的時候給他襪子穿，也不算過分。』（襪：襪子。分外：過分。） 溈山說：『沒有辜負當初的期望，你現在已經徹悟了。』 仰山說：『這樣還要回答嗎？』 溈山說：『說來聽聽。』 仰山說：『確實是這樣說的。』 溈山說：『是這樣，是這樣。』 溈山問仰山：『生、住、異、滅（生：產生。住：持續。異：變化。滅：消滅。）你如何理解？』 仰山說：『一念生起的時候，不見有生、住、異、滅。』 溈山說：『你為何要捨棄佛法？』 仰山說：『和尚剛才問了什麼？』 溈山說：『生、住、異、滅。』 仰山說：『卻說成是捨棄佛法。』 溈山問仰山：『妙凈明心（妙凈明心：清凈明澈的心性。），你如何理解？』 仰山說：『山河大地，日月星辰。』 溈山說：『你只得到了事物的表象。』 仰山說：『和尚剛才問了什麼？』 溈山說：『妙凈明心。』 仰山說：『說成是事物可以嗎？』 溈山說：『是這樣，是這樣。』 石霜（石霜：人名，禪師。）會下有兩個禪客來到，說：『這裡沒有一個人懂得禪。』 後來大家一起搬柴，仰山看見兩個禪客休息，拿了一截柴，問道：『說得出道理嗎？』 兩個禪客都無言以對。 仰山說：『不要說沒有人懂得禪才好。』 仰山回去把這件事告訴溈山，說：『今天兩個禪客被慧寂（慧寂：仰山慧寂，仰山的名字。）勘破了。』 溈山說：『在什麼地方被你勘破了？』 仰山說了之前的事情。 溈山說：『慧寂又被我勘破了。』（云居錫（云居錫：人名，禪師。）說：『哪裡是溈山勘破仰山的地方？』） 溈山睡覺的時候，仰山前去問候。 溈山就轉過身面向墻壁。 仰山說：『和尚為何這樣？』 溈山起身說：『我剛才做了一個夢，你試著為我解說一下。』 仰山取來一盆水，給溈山洗臉。 過了一會兒，香嚴（香嚴：人名，禪師。）也來問候。 溈山說：『我剛才做了一個夢，慧寂為我解說了，你再為我解說一下。』 香嚴就點了一碗茶來。 溈山說：『你們兩人的見解，超過了舍利弗（舍利弗：佛陀的十大弟子之一，以智慧著稱。）。』 溈山正在用泥塗墻，李軍容（李軍容：官名。）來了，穿著官服直接站在溈山背後，拿著笏板站立。 溈山回頭看見，就把泥盤側過來做接泥的姿勢。 李軍容就轉動笏板做進泥的姿勢。 溈山就把泥盤放下了。
【English Translation】 Wei Shan said, 'You must say more to make it work.' Yang Shan said, 'Giving him socks to wear when it's cold isn't excessive.' (襪: socks. 分外: excessive.) Wei Shan said, 'You haven't failed my initial expectations; you've now thoroughly understood.' Yang Shan said, 'Is it still necessary to answer like this?' Wei Shan said, 'Tell me.' Yang Shan said, 'It is indeed as you say.' Wei Shan said, 'Yes, yes.' Wei Shan asked Yang Shan, 'How do you understand arising, dwelling, changing, and ceasing (生: arising. 住: dwelling. 異: changing. 滅: ceasing.)?' Yang Shan said, 'When a single thought arises, I don't see arising, dwelling, changing, and ceasing.' Wei Shan said, 'Why do you discard the Dharma?' Yang Shan said, 'What did the Abbot just ask?' Wei Shan said, 'Arising, dwelling, changing, and ceasing.' Yang Shan said, 'You call that discarding the Dharma?' Wei Shan asked Yang Shan, 'How do you understand the wondrously pure and bright mind (妙凈明心: the wondrously pure and bright mind-nature.)?' Yang Shan said, 'Mountains, rivers, the great earth, the sun, moon, and stars.' Wei Shan said, 'You've only grasped the appearance of things.' Yang Shan said, 'What did the Abbot just ask?' Wei Shan said, 'The wondrously pure and bright mind.' Yang Shan said, 'Is it okay to call it a thing?' Wei Shan said, 'Yes, yes.' Two Chan travelers from Shi Shuang's (石霜: a person's name, a Chan master.) assembly arrived and said, 'There isn't a single person here who understands Chan.' Later, everyone was carrying firewood together. Yang Shan saw the two Chan travelers resting, picked up a piece of firewood, and asked, 'Can you speak the principle?' Both Chan travelers were speechless. Yang Shan said, 'It's better not to say that no one understands Chan.' Yang Shan went back and told Wei Shan about this, saying, 'Today, the two Chan travelers were seen through by Hui Ji (慧寂: Yang Shan Hui Ji, Yang Shan's name.).' Wei Shan said, 'Where were you able to see through them?' Yang Shan recounted the previous events. Wei Shan said, 'Hui Ji has been seen through by me.' (Yun Ju Xi (云居錫: a person's name, a Chan master.) said, 'Where is the place where Wei Shan saw through Yang Shan?') When Wei Shan was sleeping, Yang Shan went to inquire. Wei Shan turned to face the wall. Yang Shan said, 'Why is the Abbot doing this?' Wei Shan got up and said, 'I just had a dream. Try to interpret it for me.' Yang Shan brought a basin of water and washed Wei Shan's face. After a while, Xiang Yan (香嚴: a person's name, a Chan master.) also came to inquire. Wei Shan said, 'I just had a dream. Hui Ji interpreted it for me. You interpret it for me again.' Xiang Yan then brought a bowl of tea. Wei Shan said, 'The understanding of you two surpasses Shariputra (舍利弗: one of the Buddha's ten great disciples, known for his wisdom.).' Wei Shan was plastering a wall when Li Jun Rong (李軍容: an official title.) arrived, wearing his official robes and standing directly behind Wei Shan, holding his tablet. Wei Shan turned around and saw him, then tilted the mud tray to make a gesture of receiving mud. Li Jun Rong turned his tablet to make a gesture of offering mud. Wei Shan then put down the mud tray.
泥盤同歸方丈。僧問。不作溈山一頂笠。無由得到莫徭村。如何是溈山一頂笠。師喚曰。近前來。僧近前。師與一踏。上堂。老僧百年後。向山下作一頭水牯牛。左脅下書五字曰。溈山僧某甲。當恁么時。喚作溈山僧。又是水牯牛。喚作水牯牛。又是溈山僧。畢竟喚作甚麼即得。仰山出禮拜而退。云居膺代曰。師無異號。資福寶曰。當時但作此○相。拓呈之。新羅和尚作此[○@牛]相拓呈之。又曰。同道者方知。芭蕉徹作此<
南嶽下四世
溈山祐禪師法嗣
袁州仰山慧寂通智禪師
韶州懷化葉氏子。年九歲。于廣州和安寺。投通禪師出家。(即不語通)十四歲。父母取歸。欲與婚媾。師不從。遂斷手二指跪致父母前。誓求正法。以答劬勞。父母乃許。再詣通處。而得披剃。未登具。即遊方。初謁耽源。已悟玄旨。后參溈山。遂升堂奧。耽源謂師曰。國師
當時傳得六代祖師圓相。共九十七個。授與老僧乃曰。吾滅后三十年。南方有一沙彌到來。大興此教。次第傳受無令斷絕。我今付汝。汝當奉持。遂將其本過與師。師接得。一覽便將火燒卻。耽源一日問。前來諸相甚宜秘惜。師曰。當時看了。便燒卻也。源曰。吾此法門無人能會。唯先師。及諸祖師。諸大聖人。方可委悉。子何得焚之。師曰。慧寂一覽。已知其意。但用得不可執本也。源曰然雖如此。于子即得。後人信之不及。師曰。和尚若要重錄不難。即重集一本呈上。更無遺失。源曰。然。耽源上堂。師出衆作此○相。以手拓呈了。卻叉手立。源以兩手相交。作拳示之。師進前三步作女人拜。源點頭。師便禮拜。師浣衲次。耽源曰。正恁么時作么生。師曰。正恁么時向甚麼處見。后參溈山。溈問。汝是有主沙彌。無主沙彌。師曰。有主。曰主在甚麼處。師從西過東立。溈異之。師問。如何是真佛住處。溈曰。以思無思之妙。返思靈𦦨之無窮。思盡還源。性相常住。事理不二。真佛如如。師于言下頓悟。自此執侍。前後盤桓十五載。后參巖頭。頭舉起拂子。師展坐具。巖拈拂子置背後。師將坐具搭肩上而出。巖曰。我不肯汝放。祇肯汝收。掃地次。溈問。塵非掃得。空不自生。如何是塵非掃得。師掃地一下。溈曰。
【現代漢語翻譯】 現代漢語譯本 當時六代祖師（指禪宗六祖慧能）傳下來的圓相圖，總共有九十七個。耽源禪師將這些圓相圖授予慧寂禪師，並說：『我圓寂后三十年，南方會有一位沙彌到來，他會大大弘揚此教法。你要依次傳授下去，不要讓它斷絕。我現在把它交給你，你應當好好奉持。』於是將原本交給慧寂禪師。慧寂禪師接過後，看了一遍就用火燒掉了。 有一天，耽源禪師問：『先前那些圓相圖，很應該好好珍藏才是。』慧寂禪師說：『當時看了，就燒掉了。』耽源禪師說：『我的這個法門，沒有人能夠領會，只有先師（指溈山靈祐禪師）以及各位祖師、各位大聖人，才可以詳細瞭解。你為什麼要把它們燒掉呢？』慧寂禪師說：『慧寂我一看，就已經知道其中的意思了，但要懂得運用，不可執著于原本。』耽源禪師說：『即使如此，對你來說是可以，後人恐怕難以相信。』慧寂禪師說：『和尚如果想要重新抄錄，並不難。』隨即重新整理了一本呈上，沒有遺漏任何內容。耽源禪師說：『好。』 耽源禪師上堂說法，慧寂禪師從人群中走出來，作了一個圓相（○）的手勢，用手掌拓開展示，然後叉手站立。耽源禪師用兩手相交，作握拳的姿勢來回應。慧寂禪師向前走了三步，作了一個女人拜的姿勢。耽源禪師點頭表示認可。慧寂禪師便向耽源禪師禮拜。 慧寂禪師在洗衣服的時候，耽源禪師問：『正在這個時候，你作何理解？』慧寂禪師說：『正在這個時候，你又在哪裡看見了什麼？』 後來，慧寂禪師參訪溈山靈祐禪師。溈山問：『你是有主的沙彌，還是無主的沙彌？』慧寂禪師說：『有主的。』溈山問：『主在什麼地方？』慧寂禪師從西邊走到東邊站立。溈山禪師對此感到驚異。 慧寂禪師問：『如何是真佛的住處？』溈山禪師說：『以思慮那無思慮的微妙之處，反過來思慮那靈覺的無窮無盡。思慮到極處，迴歸本源，自性的本體和現象就恒常存在，事相和理體不是二元對立的，真佛就是這樣如如不動。』慧寂禪師在聽了這些話后，當下頓悟。從此以後，他侍奉溈山禪師，前後共十五年。 後來，慧寂禪師參訪巖頭全豁禪師。巖頭禪師舉起拂子。慧寂禪師展開坐具。巖頭禪師將拂子放到背後。慧寂禪師將坐具搭在肩上走了出去。巖頭禪師說：『我不認可你放下的，只認可你收回的。』 慧寂禪師在掃地的時候，溈山禪師問：『塵不是掃就能掃掉的，空也不是自己產生的，如何理解塵不是掃就能掃掉的？』慧寂禪師掃了一下地。溈山禪師說：
【English Translation】 English version At that time, the Sixth Ancestor (referring to Huineng, the Sixth Patriarch of Zen Buddhism) transmitted the complete set of circular diagrams, totaling ninety-seven. Damyuan (Danshan Shanhui) handed these diagrams to Huiji (Yangshan Huiji), saying, 'Thirty years after my death, a Shami (novice monk) from the South will arrive and greatly promote this teaching. You must transmit it in succession, without allowing it to be cut off. I now entrust it to you, and you should uphold it well.' Thereupon, he passed the original text to Huiji. Huiji received it, glanced at it once, and then burned it in the fire. One day, Damyuan asked, 'Those previous diagrams should be carefully treasured.' Huiji said, 'I burned them after looking at them.' Damyuan said, 'No one can understand my Dharma gate except the former teacher (referring to Weishan Lingyou) and all the ancestral teachers and great sages. How could you burn them?' Huiji said, 'I, Huiji, understood the meaning at a glance, but one must know how to use it without clinging to the original text.' Damyuan said, 'Even so, it may be acceptable for you, but later generations may not believe it.' Huiji said, 'If the Abbot wants to re-copy it, it is not difficult.' He immediately recompiled a copy and presented it, without any omissions. Damyuan said, 'Good.' When Damyuan was giving a Dharma talk, Huiji came out from the crowd and made a circular (○) gesture with his hand, spreading it out to show it, and then stood with his hands folded. Damyuan responded by crossing his hands and making a fist. Huiji took three steps forward and made a woman's bow. Damyuan nodded in approval. Huiji then bowed to Damyuan. When Huiji was washing his robes, Damyuan asked, 'What is your understanding at this very moment?' Huiji said, 'At this very moment, where do you see anything?' Later, Huiji visited Weishan Lingyou. Weishan asked, 'Are you a Shami with a master or a Shami without a master?' Huiji said, 'With a master.' Weishan asked, 'Where is the master?' Huiji walked from west to east and stood there. Weishan was surprised by this. Huiji asked, 'What is the true abode of the Buddha?' Weishan said, 'Use the wonder of thinking without thinking to reflect on the infinite of spiritual awareness. When thinking is exhausted, return to the source, and the essence and phenomena of the self-nature will be eternally abiding. Phenomena and principle are not dualistic. The true Buddha is thus, unmoving.' Upon hearing these words, Huiji had a sudden enlightenment. From then on, he served Weishan for fifteen years. Later, Huiji visited Yantou Quanhuo. Yantou raised his whisk. Huiji spread out his sitting mat. Yantou placed the whisk behind his back. Huiji put the sitting mat on his shoulder and walked out. Yantou said, 'I do not approve of your letting go; I only approve of your taking back.' When Huiji was sweeping the floor, Weishan asked, 'Dust cannot be swept away, and emptiness does not arise by itself. How do you understand that dust cannot be swept away?' Huiji swept the floor once. Weishan said,
如何是空不自生。師指自身。又指溈。溈曰。塵非掃得。空不自生。離此二途。又作么生。師又掃地一下。又指自身。並指溈。溈一日指田問師。這丘田。那頭高。這頭低。師曰。卻是這頭高。那頭低。溈曰。你若不信。向中間立看兩頭。師曰。不必立中間。亦莫住兩頭。溈曰。若如是著水看。水能平物。師曰。水亦無定。但高處高平。低處低平。溈便休。有施主送絹與溈山。師問。和尚受施主如是供養。將何報答。溈敲禪床示之。師曰。和尚何得將眾人物。作自己用。師在溈山為直歲。作務歸。溈問。甚麼處去來。師曰。田中來。溈曰。田中多少人。師插鍬叉手。溈曰。今日南山大有人刈茅。師拔鍬便行。(玄沙云。我若見即踏倒鍬子。僧問鏡清。仰山插鍬意旨如何。清云。狗銜赦書。諸侯避道。云祇如玄沙踏倒意旨如何。清云。不奈船何打破戽斗。雲南山刈茅意旨如何。清云。李靖三兄久經行陣。云居錫云。且道。鏡清下此一判著不著)師在溈山牧牛。時踢天泰上座問曰。一毛頭師子現即不問。百億毛頭百億師子現又作么生。師便騎牛歸。侍立溈山次舉前話。方了卻見泰來。師曰。便是這個上座。溈遂問。百億毛頭百億師子現。豈不是上座道。泰曰是。師曰。正當現時。毛前現毛后現。泰曰。現時不說前後。溈山
【現代漢語翻譯】 現代漢語譯本 『如何是空不自生？』（如何理解空性不是自然產生的？） 仰山指著自己，又指著溈山（溈山靈佑禪師）。 溈山說：『塵非掃得，空不自生。』（煩惱不是掃除就能消除的，空性也不是自然產生的。） 『離此二途，又作么生？』（離開這兩種途徑，又該如何理解呢？） 仰山又掃了一下地，又指著自己，並指著溈山。 溈山有一天指著田地問仰山：『這丘田，那頭高，這頭低。』 仰山說：『卻是這頭高，那頭低。』 溈山說：『你若不信，向中間立看兩頭。』（如果你不相信，可以站在中間看看兩頭。） 仰山說：『不必立中間，亦莫住兩頭。』（不必站在中間，也不要執著于兩頭。） 溈山說：『若如是著水看，水能平物。』（如果這樣，用水來看，水能使萬物水平。） 仰山說：『水亦無定，但高處高平，低處低平。』（水也沒有固定的特性，只是在高處高，在低處低。） 溈山便不再說話。 有施主送絹給溈山，仰山問：『和尚受施主如是供養，將何報答？』（和尚接受施主這樣的供養，將如何報答？） 溈山敲了一下禪床來表示。 仰山說：『和尚何得將眾人物，作自己用？』（和尚怎麼能把大眾的物品，當作自己私用呢？） 仰山在溈山做直歲（寺院的執事），做完事務回來，溈山問：『甚麼處去來？』（去哪裡了？） 仰山說：『田中來。』（從田里來。） 溈山說：『田中多少人？』（田里有多少人？） 仰山插鍬叉手（將鍬插在地上，然後叉手而立）。 溈山說：『今日南山大有人刈茅。』（今天南山有很多人在割草。） 仰山拔起鍬就走了。 （玄沙（玄沙師備禪師）說：『我若見即踏倒鍬子。』（我如果見到，就踏倒他的鍬。） 僧問鏡清（鏡清道怍禪師）：『仰山插鍬意旨如何？』（仰山插鍬的用意是什麼？） 鏡清說：『狗銜赦書，諸侯避道。』（狗銜著赦免的詔書，諸侯都要避讓。） 僧問：『云祇如玄沙踏倒意旨如何？』（那麼玄沙踏倒鍬的用意是什麼？） 鏡清說：『不奈船何打破戽斗。』（奈何不了船，就打破戽斗。） 僧問：『南山刈茅意旨如何？』（南山割草的用意是什麼？） 鏡清說：『李靖三兄久經行陣。』（李靖三兄弟久經沙場。） 云居錫（云居道膺禪師）說：『且道，鏡清下此一判著不著？』（且說，鏡清下的這個判斷是否恰當？） 仰山在溈山牧牛，當時踢天泰上座問：『一毛頭師子現即不問，百億毛頭百億師子現又作么生？』（一根毛頭上顯現獅子暫且不問，百億根毛頭上顯現百億獅子又該如何理解？） 仰山便騎著牛回去了，侍立在溈山旁邊，接著提起之前的話，正要了卻，見到天泰來。 仰山說：『便是這個上座。』（就是這位上座。） 溈山於是問：『百億毛頭百億師子現，豈不是上座道？』（百億根毛頭上顯現百億獅子，不是你說的嗎？） 天泰說：『是。』 仰山說：『正當現時，毛前現毛后現？』（正在顯現的時候，是毛前顯現還是毛后顯現？） 天泰說：『現時不說前後。』（顯現的時候不談前後。） 溈山
【English Translation】 English version 『How is it that emptiness does not arise by itself?』 (How to understand that emptiness is not naturally produced?) Yangshan pointed to himself and then to Weishan (Zen Master Weishan Lingyou). Weishan said, 『Dust cannot be swept away, emptiness does not arise by itself.』 (Afflictions cannot be eliminated by sweeping, and emptiness is not naturally produced.) 『Apart from these two paths, what else is there?』 (Leaving these two paths, how should we understand it?) Yangshan swept the ground again, pointed to himself, and pointed to Weishan. One day, Weishan pointed to the field and asked Yangshan, 『This field, that end is high, this end is low.』 Yangshan said, 『It is this end that is high, and that end that is low.』 Weishan said, 『If you don't believe it, stand in the middle and look at both ends.』 (If you don't believe it, you can stand in the middle and look at both ends.) Yangshan said, 『There is no need to stand in the middle, nor to dwell on both ends.』 (There is no need to stand in the middle, and do not cling to both ends.) Weishan said, 『If so, look at it with water, water can level things.』 (If so, look at it with water, water can level everything.) Yangshan said, 『Water also has no fixed characteristics, but it is high where it is high, and low where it is low.』 (Water also has no fixed characteristics, but it is high where it is high, and low where it is low.) Weishan stopped talking. A donor sent silk to Weishan, and Yangshan asked, 『Venerable Monk, how will you repay the donor for such offerings?』 (Venerable Monk, how will you repay the donor for such offerings?) Weishan knocked on the Zen bed to indicate. Yangshan said, 『How can the Venerable Monk use the public's belongings for his own use?』 (How can the Venerable Monk use the public's belongings for his own use?) Yangshan was working as a steward (temple duty) in Weishan. When he returned from his duties, Weishan asked, 『Where have you been?』 (Where have you been?) Yangshan said, 『From the field.』 (From the field.) Weishan said, 『How many people are in the field?』 (How many people are in the field?) Yangshan inserted the hoe and clasped his hands (inserted the hoe into the ground and stood with his hands clasped). Weishan said, 『Today, many people in Nanshan are cutting grass.』 (Today, many people in Nanshan are cutting grass.) Yangshan picked up the hoe and left. (Xuan Sha (Zen Master Xuan Sha Shibei) said, 『If I see it, I will kick down the hoe.』 (If I see it, I will kick down his hoe.)) A monk asked Jingqing (Zen Master Jingqing Daozuo), 『What is the meaning of Yangshan inserting the hoe?』 (What is the meaning of Yangshan inserting the hoe?) Jingqing said, 『A dog carrying a pardon, the princes avoid the road.』 (A dog carrying a pardon, the princes must avoid the road.) The monk asked, 『What is the meaning of Xuan Sha kicking down the hoe?』 (Then what is the meaning of Xuan Sha kicking down the hoe?) Jingqing said, 『Unable to do anything about the boat, break the water bucket.』 (Unable to do anything about the boat, break the water bucket.) The monk asked, 『What is the meaning of cutting grass in Nanshan?』 (What is the meaning of cutting grass in Nanshan?) Jingqing said, 『Li Jing's three brothers have been in battle for a long time.』 (Li Jing's three brothers have been in battle for a long time.) Yunjuxi (Zen Master Yunjuyi Daoying) said, 『Tell me, is Jingqing's judgment appropriate?』 (Tell me, is Jingqing's judgment appropriate?) Yangshan was herding cattle in Weishan. At that time, the Venerable Titianttai asked, 『I won't ask if a lion appears on one hair, but what about a hundred million lions appearing on a hundred million hairs?』 (I won't ask if a lion appears on one hair, but how should we understand a hundred million lions appearing on a hundred million hairs?) Yangshan rode the cow back, stood beside Weishan, and then brought up the previous words. Just as he was about to finish, he saw Tiantai coming. Yangshan said, 『It is this Venerable.』 (It is this Venerable.) Weishan then asked, 『A hundred million lions appearing on a hundred million hairs, isn't that what you said?』 (A hundred million lions appearing on a hundred million hairs, isn't that what you said?) Tiantai said, 『Yes.』 Yangshan said, 『When it is appearing, does it appear before the hair or after the hair?』 (When it is appearing, does it appear before the hair or after the hair?) Tiantai said, 『When it appears, there is no before or after.』 (When it appears, there is no before or after.) Weishan
大笑。師曰。師子腰折也。便下去。一日第一座舉起拂子曰。若人作得道理即與之。師曰。某甲作得道理。還得否。座曰。但作得道理便得。師乃掣將拂子去。(云居錫云。甚麼處是仰山道理)一日雨下。天性上座謂師曰。好雨。師曰。好在甚麼處。性無語。師曰。某甲卻道得。性曰。好在甚麼處。師指雨。性又無語。師曰。何得大智而默。師隨溈山遊山。到磐陀石上坐。師侍立次。忽鴉銜一紅柿。落在面前。溈拾與師。師接得洗了度與溈。溈曰。子甚處得來。師曰。此是和尚道德所感。溈曰。汝也不得無分。即分半與師。(玄沙云。大小溈山被仰山一坐。至今起不得)溈山問師。忽有人問汝。汝作么生祇對。師曰。東寺師叔若在。某甲不致寂寞。溈曰。放汝一個不祇對罪。師曰。生之與殺祇在一言。溈曰。不負汝見。別有人不肯。師曰。阿誰。溈指露柱曰。這個。師曰。道甚麼。溈曰。道甚麼。師曰。白鼠推遷銀臺不變。師問溈山。大用現前。請師辨白。溈山下座歸方丈。師隨後入。溈問。子適來問甚麼話。師再舉。溈曰。還記得吾答語否。師曰。記得。溈曰。你試舉看。師便珍重出去。溈曰。錯。師回首曰。閑師弟若來。莫道某甲無語好。師問東寺曰。借一路過那邊還得否。寺曰。大凡沙門。不可祇一路。也別更
【現代漢語翻譯】 現代漢語譯本： 仰山慧寂大笑。溈山靈佑禪師說：『這是獅子折腰啊。』於是便離開了座位。有一天，第一座舉起拂塵說：『如果有人能說出道理，就給他。』仰山說：『我能說出道理，可以得到嗎？』第一座說：『只要說出道理就可以得到。』仰山於是拿走了拂塵。（云居錫禪師評論說：『哪裡是仰山的道理？』） 有一天正在下雨，天性上座對仰山說：『好雨啊。』仰山說：『好在哪裡？』天性無話可說。仰山說：『我卻能說出來。』天性說：『好在哪裡？』仰山指著雨。天性又無話可說。仰山說：『為何有如此大智慧卻沉默不語？』 仰山跟隨溈山遊山，走到磐陀石上坐下。仰山侍立在一旁。忽然一隻烏鴉銜著一個紅柿子，落在面前。溈山撿起來遞給仰山。仰山接過洗乾淨后遞給溈山。溈山說：『你從哪裡得來的？』仰山說：『這是和尚您的道德所感召來的。』溈山說：『你也不是沒有功勞。』於是分了一半給仰山。（玄沙禪師評論說：『好大的溈山，被仰山一坐，至今起不來。』） 溈山問仰山：『如果有人問你，你如何回答？』仰山說：『如果東寺師叔在，我就不會寂寞了。』溈山說：『免了你一次不回答的罪過。』仰山說：『生與殺只在一句話之間。』溈山說：『沒有辜負你的見解。但有人不肯。』仰山說：『是誰？』溈山指著露柱說：『這個。』仰山說：『它說什麼？』溈山說：『它說什麼？』仰山說：『白鼠推移，銀臺不變。』 仰山問溈山：『大用現前，請師父辨別明白。』溈山走下座位回到方丈。仰山隨後進入。溈山問：『你剛才問的是什麼話？』仰山再次提起。溈山說：『還記得我怎麼回答的嗎？』仰山說：『記得。』溈山說：『你試著說出來看看。』仰山便珍重地出去了。溈山說：『錯了。』仰山回頭說：『如果閑師弟來了，不要說我無話可說才好。』仰山問東寺說：『借一條路過去那邊可以嗎？』東寺說：『凡是沙門，不可只走一條路，也要另闢蹊徑。』
【English Translation】 English version: Yangshan Huiji laughed loudly. Weishan Lingyou (Weishan: name of a Zen master; Lingyou: his given name) said, 'This is the lion's waist breaking.' Then he left the seat. One day, the first seat (referring to the monk in charge) raised a whisk and said, 'If anyone can speak the truth, I will give it to him.' Yangshan said, 'I can speak the truth, can I get it?' The first seat said, 'As long as you speak the truth, you can get it.' Yangshan then took the whisk away. (Yunju Xi (Yunju: name of a mountain; Xi: name of a Zen master) commented: 'Where is Yangshan's truth?') One day it was raining, and the senior monk Tianxing (Tianxing: name of a monk) said to Yangshan, 'Good rain.' Yangshan said, 'What's good about it?' Tianxing was speechless. Yangshan said, 'I can say it.' Tianxing said, 'What's good about it?' Yangshan pointed to the rain. Tianxing was again speechless. Yangshan said, 'Why are you silent with such great wisdom?' Yangshan followed Weishan to tour the mountain, and sat down on the Panduo Rock (Panduo Rock: name of a rock). Yangshan stood by his side. Suddenly, a crow carrying a red persimmon fell in front of them. Weishan picked it up and handed it to Yangshan. Yangshan took it, washed it clean, and handed it to Weishan. Weishan said, 'Where did you get it?' Yangshan said, 'This is inspired by the virtue of the venerable.' Weishan said, 'You are not without merit either.' So he divided half of it to Yangshan. (Xuansha (Xuansha: name of a Zen master) commented: 'Such a big Weishan, being sat on by Yangshan, still can't get up.') Weishan asked Yangshan, 'If someone asks you, how would you answer?' Yangshan said, 'If my uncle, the monk of Dongsi (Dongsi: name of a temple), were here, I would not be lonely.' Weishan said, 'I will exempt you from the sin of not answering once.' Yangshan said, 'Life and death are only in one word.' Weishan said, 'You have not failed my expectations of your insight. But someone disagrees.' Yangshan said, 'Who?' Weishan pointed to the pillar and said, 'This one.' Yangshan said, 'What does it say?' Weishan said, 'What does it say?' Yangshan said, 'The white rat moves, the silver platform remains unchanged.' Yangshan asked Weishan, 'When the great function appears, please master, discern it clearly.' Weishan got off his seat and returned to his room. Yangshan followed him in. Weishan asked, 'What did you ask just now?' Yangshan raised the question again. Weishan said, 'Do you remember how I answered?' Yangshan said, 'I remember.' Weishan said, 'Try to say it.' Yangshan then respectfully went out. Weishan said, 'Wrong.' Yangshan turned his head and said, 'If the idle brother comes, don't say that I have nothing to say.' Yangshan asked Dongsi, 'Is it possible to borrow a road to go over there?' Dongsi said, 'All monks should not only take one path, but also find other ways.'
有么。師良久。寺卻問。借一路過那邊。得否。師曰。大凡沙門不可祇一路。也別更有么。寺曰。祇有此。師曰。大唐天子。決定姓金。師在溈山前坡牧牛次。見一僧上山。不久便下來。師乃問。上座何不且留山中。僧曰。祇為因緣不契。師曰。有何因緣試舉看。曰和尚問某名甚麼。某答歸真。和尚曰。歸真何在。某甲無對。師曰。上座卻迴向和尚道。某甲道得也。和尚問作么生道。但曰眼裡耳里鼻里。僧回一如所教。溈曰。脫空謾語漢。此是五百人善知識語。師臥次。夢入彌勒內院。眾堂中。諸位皆足。惟第二位空。師遂就座。有一尊者白槌曰。今當第二座說法。師起白槌曰。摩訶衍法離四句絕百非。諦聽諦聽。眾皆散去。及覺舉似溈。溈曰。子已入聖位。佛便禮拜。師侍溈行次。忽見前面塵起。溈曰。面前是甚麼。師近前看了。卻作此<
【現代漢語翻譯】
現代漢語譯本：
有嗎？（僧）師父沉默良久。（僧）寺廟想借一條路從那邊過去，可以嗎？師父說：『凡是沙門，不可只走一條路，有沒有別的路？』（僧）寺廟說：『只有這條路。』師父說：『大唐天子，一定是姓金。』
師父在溈山（Weishan，山名）前坡放牛的時候，看見一個僧人上山，不久就下來了。師父就問：『上座（Shangzuo，對僧人的尊稱）為何不留在山中？』僧人說：『只因爲因緣不契合。』師父說：『有什麼因緣，試著說來聽聽。』（僧人）說：『和尚（Heshang，對僧人的尊稱）問我叫什麼名字，我回答『歸真（Guizhen，迴歸真如本性）』。和尚說：『歸真在哪裡？』我無言以對。』師父說：『上座你回去這樣對和尚說：『我能說出來。』和尚問怎麼說，就說『在眼裡、在耳里、在鼻里』。』僧人回去后，完全按照師父教的說了。
溈山（Weishan）說：『這是脫空謾語漢（Tuokongmanyuhan，只會說空話的人），這是五百人善知識（Shan zhishi，有德行的智者）說的話。』
師父躺著的時候，夢見進入彌勒內院（Mile neiyuan，彌勒菩薩的住所）。眾堂中，各位都坐滿了，只有第二位空著。師父就坐了上去。有一位尊者（Zunzhe，對有德行的僧人的尊稱）敲槌說：『現在當由第二座說法。』師父起身敲槌說：『摩訶衍法（Mahayana，大乘佛法）離四句絕百非。諦聽諦聽（Diting diting，仔細聽仔細聽）。』眾人全都散去了。醒來后，師父把這件事告訴了溈山（Weishan）。溈山（Weishan）說：『你已經進入聖位了。』
佛便禮拜。
師父侍奉溈山（Weishan）行走的時候，忽然看見前面塵土飛揚。溈山（Weishan）說：『面前是什麼？』師父走近看了看，卻做了這個<
【English Translation】
English version:
Is there? The master remained silent for a long time. The monk asked: 'Can the temple borrow a road to pass over there?' The master said: 'Generally, a Shramana (Shramana, a wandering ascetic) should not only take one road. Is there another way?' The monk said: 'There is only this one.' The master said: 'The Emperor of the Great Tang Dynasty must be named Jin.'
When the master was herding cattle on the front slope of Weishan (Weishan, mountain name), he saw a monk going up the mountain and coming down shortly after. The master then asked: 'Why doesn't Shangzuo (Shangzuo, honorific title for a monk) stay in the mountain?' The monk said: 'Only because the conditions are not in accord.' The master said: 'What conditions are there? Try to tell me.' The monk said: 'The Heshang (Heshang, honorific title for a monk) asked me what my name was, and I replied 'Guizhen (Guizhen, returning to one's true nature)'. The Heshang said: 'Where is Guizhen?' I had no answer.' The master said: 'Shangzuo, you should go back and say to the Heshang: 'I can say it.' If the Heshang asks how to say it, just say 'In the eyes, in the ears, in the nose'.' The monk went back and said exactly as the master had taught him.
Weishan (Weishan) said: 'This is a Tuokongmanyuhan (Tuokongmanyuhan, one who only speaks empty words), this is what a Shan zhishi (Shan zhishi, a virtuous and wise person) of five hundred people would say.'
When the master was lying down, he dreamed of entering the inner court of Maitreya (Mile neiyuan, the abode of Maitreya Bodhisattva). In the hall, all the seats were filled except for the second one. The master then sat down in it. A Zunzhe (Zunzhe, honorific title for a virtuous monk) struck the gavel and said: 'Now the second seat will expound the Dharma.' The master rose, struck the gavel, and said: 'The Mahayana Dharma (Mahayana, the Great Vehicle Buddhism) transcends the four propositions and negates the hundred negations. Listen carefully, listen carefully (Diting diting).' Everyone dispersed. When he woke up, the master told Weishan (Weishan) about it. Weishan (Weishan) said: 'You have already entered the holy position.'
The Buddha then bowed in reverence.
When the master was attending Weishan (Weishan) on a walk, he suddenly saw dust rising in front of them. Weishan (Weishan) said: 'What is in front?' The master went closer to look, but made this <
容易。便起去。時二僧卻回鹽官。行三十里。一僧忽然有省。乃曰。當知溈山道。一切眾生。皆無佛性。信之不錯。便回溈山。一僧更前行數里。因過水。忽然有省。自嘆曰。溈山道。一切眾生皆無佛性。灼然有他恁么道。亦回溈山。久依法席。溈山同師牧牛次。溈曰。此中還有菩薩也無。師曰。有。溈曰。汝見那個是試指出看。師曰。和尚疑那個不是。試指出看。溈便休。師送果子上溈山。溈接得問。子甚麼處得來。師曰。家園底。溈曰。堪吃也未。師曰。未敢嘗先獻和尚。溈曰。是阿誰底。師曰。慧寂底。溈曰。既是子底。因甚麼教我先嚐。師曰。和尚嘗千嘗萬。溈便吃曰。猶帶酸澀在。師曰。酸澀莫非自知。溈不答。赤干行者聞鐘聲乃問。有耳打鐘。無耳打鐘。師曰。汝但問。莫愁我答不得。干曰。早個問了也。師喝曰去。師夏末問訊溈山次。溈曰。子一夏不見上來。在下面作何所務。師曰。某甲在下面。鋤得一片畬。下得一籮種。溈曰。子今夏不虛過。師卻問。未審和尚一夏之中作何所務。溈曰。日中一食。夜后一寢。師曰。和尚今夏亦不虛過。道了乃吐舌。溈曰。寂子何得自傷己命。溈山一日見師來。即以兩手相交過。各撥三下。卻豎一指。師亦以兩手相交過。各撥三下。卻向胸前。仰一手覆一手。以目瞻
【現代漢語翻譯】 現代漢語譯本： 容易。於是（二僧）便起身離去。當時那兩個僧人正返回鹽官。走了三十里路，其中一個僧人忽然有所領悟，於是說：『應當知道溈山（Weishan，地名，也指溈山靈佑禪師）的說法是，一切眾生，皆沒有佛性。』他深信不疑，便返回溈山。另一個僧人繼續前行數里，因為過河，忽然也有所領悟，自嘆道：『溈山說，一切眾生皆沒有佛性，確實有他這樣說的道理。』也返回了溈山。之後長久地在溈山靈佑禪師的座下學習。有一次，溈山靈佑禪師和（慧）寂禪師一同牧牛，溈山問：『這裡面還有菩薩嗎？』（慧）寂禪師回答：『有。』溈山問：『你看見哪個是？試著指出來看看。』（慧）寂禪師回答：『和尚懷疑哪個不是？試著指出來看看。』溈山便不再說話。（慧）寂禪師送水果到溈山。溈山接過水果問道：『你從什麼地方得來的？』（慧）寂禪師回答：『家園裡摘的。』溈山問：『可以吃了嗎？』（慧）寂禪師回答：『我不敢先嚐，先獻給和尚您。』溈山問：『是誰的？』（慧）寂禪師回答：『慧寂（Huiji，人名，即慧寂禪師）的。』溈山說：『既然是你的，為什麼讓我先嚐？』（慧）寂禪師回答：『和尚您嘗千嘗萬（都可以）。』溈山便吃了，說：『還帶著酸澀的味道。』（慧）寂禪師回答：『酸澀的味道莫非只有自己知道。』溈山沒有回答。一個赤裸著上身的行者聽到鐘聲，於是問道：『是有耳朵在打鐘，還是沒有耳朵在打鐘？』（慧）寂禪師回答：『你只管問，不要擔心我回答不上來。』行者說：『早就問過了。』（慧）寂禪師呵斥道：『走開！』夏天結束時，（慧）寂禪師向溈山靈佑禪師問訊，溈山問：『你一個夏天沒上來，在下面做什麼事情？』（慧）寂禪師回答：『我在下面，鋤了一片田，種了一籮筐的種子。』溈山說：『你今年夏天沒有白過。』（慧）寂禪師反問道：『不知道和尚您一個夏天之中做了什麼事情？』溈山說：『中午吃一頓飯，晚上睡一覺。』（慧）寂禪師回答：『和尚您今年夏天也沒有白過。』說完便吐了吐舌頭。溈山說：『寂子（Jizi，慧寂禪師的別稱）你為何要自傷己命？』有一天，溈山靈佑禪師看見（慧）寂禪師來了，便用兩手交叉，各自撥動三下，然後豎起一根手指。（慧）寂禪師也用兩手交叉，各自撥動三下，然後向胸前，仰起一手，覆下一手，用眼睛注視著。
【English Translation】 English version: Easily. Then they set off. At that time, the two monks were returning to Yanguan. After traveling thirty li, one of the monks suddenly had an awakening. He then said, 'It should be known that the way of Weishan (Weishan, place name, also refers to Zen Master Lingyou of Weishan) is that all sentient beings have no Buddha-nature.' Believing this without doubt, he returned to Weishan. The other monk continued for several more li, and while crossing a river, he suddenly had an awakening. He sighed to himself, 'Weishan says that all sentient beings have no Buddha-nature; there is indeed a reason for him to say so.' He also returned to Weishan. He remained under the tutelage of Zen Master Lingyou of Weishan for a long time. Once, Zen Master Lingyou of Weishan and Zen Master Huiji (Huiji, personal name, referring to Zen Master Huiji) were herding cattle together. Weishan asked, 'Are there any Bodhisattvas among these?' Zen Master Huiji replied, 'Yes.' Weishan asked, 'Which one do you see? Try to point it out.' Zen Master Huiji replied, 'Which one does the master suspect is not? Try to point it out.' Weishan then stopped speaking. Zen Master Huiji sent fruit to Weishan. Weishan received the fruit and asked, 'Where did you get this?' Zen Master Huiji replied, 'From the garden at home.' Weishan asked, 'Is it ready to eat?' Zen Master Huiji replied, 'I dare not taste it first; I offer it to you, Master.' Weishan asked, 'Whose is it?' Zen Master Huiji replied, 'Huiji's (Huiji, personal name, referring to Zen Master Huiji).' Weishan said, 'Since it is yours, why do you have me taste it first?' Zen Master Huiji replied, 'Master, you can taste it a thousand times, ten thousand times (it's okay).' Weishan then ate it and said, 'It still has a sour and astringent taste.' Zen Master Huiji replied, 'The sour and astringent taste is surely known only to oneself.' Weishan did not reply. A naked practitioner heard the sound of the bell and then asked, 'Is it with ears that the bell is struck, or without ears that the bell is struck?' Zen Master Huiji replied, 'Just ask, don't worry that I won't be able to answer.' The practitioner said, 'I already asked.' Zen Master Huiji scolded, 'Go away!' At the end of summer, Zen Master Huiji went to inquire after Zen Master Lingyou of Weishan. Weishan asked, 'You haven't come up for a whole summer; what have you been doing down there?' Zen Master Huiji replied, 'Down there, I hoed a field and planted a basket of seeds.' Weishan said, 'You haven't wasted this summer.' Zen Master Huiji asked in return, 'I don't know what you, Master, have been doing during the summer?' Weishan said, 'One meal at midday, one sleep after night.' Zen Master Huiji replied, 'You, Master, haven't wasted this summer either.' After saying this, he stuck out his tongue. Weishan said, 'Jizi (Jizi, another name for Zen Master Huiji), why do you harm your own life?' One day, when Zen Master Lingyou of Weishan saw Zen Master Huiji coming, he crossed his hands, flicked them three times each, and then raised one finger. Zen Master Huiji also crossed his hands, flicked them three times each, and then, facing his chest, raised one hand and covered it with the other, gazing with his eyes.
視。溈山休去。溈山喂鴉生飯。回頭見師曰。今日為伊上堂一上。師曰。某甲隨例得聞。溈曰。聞底事作么生。師曰。鴉作鴉鳴。鵲作鵲噪。溈曰。爭奈聲色何。師曰。和尚適來道甚麼。溈曰。我祇道為伊上堂一上。師曰。為甚麼喚作聲色。溈曰。雖然如此。驗過也無妨。師曰。大事因緣又作么生驗。溈豎起拳。師曰。終是指東畫西。溈曰。子適來問甚麼。師曰。問和尚大事因緣。溈曰。為甚麼喚作指東畫西。師曰。爲著聲色故。某甲所以問過。溈曰。並未曉了此事。師曰。如何得曉了此事。溈曰。寂子聲色。老僧東西。師曰。一月千江。體不分水。溈曰。應須與么始得。師曰。如金與金。終無異色。豈有異名。溈曰。作么生是無異名底道理。師曰。瓶盤釵釧倦盂盆。溈曰。寂子說禪如師子吼。驚散狐狼野干之屬。師后開法王莽山。問僧。近離甚處。曰廬山。師曰。曾到五老峰么。曰不曾到。師曰。阇黎不曾遊山。(雲門云。此語皆為慈悲之故。有落草之談)上堂。汝等諸人。各自迴光返照。莫記吾言。汝無始劫來。背明投暗。妄想根深。卒難頓㧞。所以假設方便。奪汝粗識。如將黃葉止啼。有甚麼是處。亦如人將百種貨物。與金寶作一鋪貨賣。祇擬輕重來機。所以道。石頭是真金鋪。我這裡是雜貨鋪。有人來覓鼠糞
【現代漢語翻譯】 現代漢語譯本 視。溈山（Weishan，人名）休去。溈山喂鴉生飯。回頭見師曰：『今日為伊上堂一上。』師曰：『某甲隨例得聞。』溈曰：『聞底事作么生？』師曰：『鴉作鴉鳴，鵲作鵲噪。』溈曰：『爭奈聲色何？』師曰：『和尚適來道甚麼？』溈曰：『我祇道為伊上堂一上。』師曰：『為甚麼喚作聲色？』溈曰：『雖然如此，驗過也無妨。』師曰：『大事因緣又作么生驗？』溈豎起拳。師曰：『終是指東畫西。』溈曰：『子適來問甚麼？』師曰：『問和尚大事因緣。』溈曰：『為甚麼喚作指東畫西？』師曰：『爲著聲色故，某甲所以問過。』溈曰：『並未曉了此事。』師曰：『如何得曉了此事？』溈曰：『寂子聲色，老僧東西。』師曰：『一月千江，體不分水。』溈曰：『應須與么始得。』師曰：『如金與金，終無異色，豈有異名？』溈曰：『作么生是無異名底道理？』師曰：『瓶盤釵釧倦盂盆。』溈曰：『寂子說禪如師子吼，驚散狐狼野干之屬。』 師后開法王莽山。問僧：『近離甚處？』曰：『廬山。』師曰：『曾到五老峰么？』曰：『不曾到。』師曰：『阇黎（Sheli，梵語，意為「舍利」）不曾遊山。』（雲門（Yunmen，人名）云：『此語皆為慈悲之故，有落草之談。』） 上堂。汝等諸人，各自迴光返照，莫記吾言。汝無始劫來，背明投暗，妄想根深，卒難頓㧞。所以假設方便，奪汝粗識，如將黃葉止啼，有甚麼是處？亦如人將百種貨物，與金寶作一鋪貨賣，祇擬輕重來機。所以道：石頭是真金鋪，我這裡是雜貨鋪。有人來覓鼠糞。
【English Translation】 English version Observed. Weishan (Weishan, a name) went to rest. Weishan fed the crows with leftover rice. Turning back, he saw the master and said, 'Today, I will ascend the hall for them once.' The master said, 'I, following the custom, have come to listen.' Weishan said, 'What do you make of what you hear?' The master said, 'Crows caw like crows, magpies chirp like magpies.' Weishan said, 'What about sound and form?' The master said, 'What did the abbot just say?' Weishan said, 'I only said I would ascend the hall for them once.' The master said, 'Why call it sound and form?' Weishan said, 'Although it is so, it doesn't hurt to test it.' The master said, 'How do you test the great matter of cause and condition?' Weishan raised his fist. The master said, 'Ultimately, it's pointing east and painting west.' Weishan said, 'What did you ask just now?' The master said, 'I asked the abbot about the great matter of cause and condition.' Weishan said, 'Why call it pointing east and painting west?' The master said, 'Because of sound and form, that's why I asked.' Weishan said, 'You still haven't understood this matter.' The master said, 'How can one understand this matter?' Weishan said, 'Jizi's (Jizi, a name) sound and form, this old monk's east and west.' The master said, 'One moon in a thousand rivers, the essence does not divide the water.' Weishan said, 'It must be so.' The master said, 'Like gold with gold, there is ultimately no different color, how could there be different names?' Weishan said, 'What is the principle of having no different names?' The master said, 'Bottles, plates, hairpins, bracelets, weary of basins and pots.' Weishan said, 'Jizi's speaking of Zen is like a lion's roar, scattering the foxes, wolves, and jackals.' Later, the master opened the Dharma at Wangmang Mountain. He asked a monk, 'Where have you come from recently?' The monk replied, 'Lushan (Lushan, a mountain).' The master said, 'Have you been to the Five Old Peaks?' The monk replied, 'I have not.' The master said, 'The Venerable (Sheli, Sanskrit, meaning 'relic') has not traveled the mountains.' (Yunmen (Yunmen, a name) said, 'These words are all for the sake of compassion, there is talk of falling into the grass.') Ascending the hall. All of you, turn your light inward and reflect, do not remember my words. From beginningless kalpas, you have turned your backs on the light and plunged into darkness, your delusions are deeply rooted, and it is difficult to uproot them suddenly. Therefore, I provisionally employ expedient means to take away your coarse knowledge, like using yellow leaves to stop a child's crying, what good is that? It is also like a person selling a hundred kinds of goods together with gold and jewels in one shop, only intending to weigh the opportunities. Therefore, it is said: Stone is a true gold shop, and this place of mine is a sundry goods shop. Is there anyone looking for rat droppings?
。我亦拈與他。來覓真金。我亦拈與他。時有僧問。鼠糞即不要。請和尚真金。師曰。嚙鏃擬開口。驢年亦不會。僧無對。師曰。索喚則有交易。不索喚則無我。若說禪宗。身邊要一人相伴亦無。豈況有五百七百眾邪。我若東說西說。則爭頭向前採拾。如將空拳誑小兒。都無實處。我今分明向汝說聖邊事。且莫將心湊泊。但向自己性海。如實而修。不要三明六通。何以故。此是聖末邊事。如今且要識心達本。但得其本。不愁其末。他時後日。自具去在。若未得本。縱饒將情學他亦不得。汝豈不見。溈山和尚云。凡聖情盡。體露真常。事理不二。即如如佛。問如何是祖師意。師以手于空作此[○@佛]相示之。僧無語。師謂第一座曰。不思善。不思惡。正恁么時。作么生。座曰。正恁么時。是某甲放身命處。師曰。何不問老僧。座曰。正恁么時不見有和尚。師曰。扶我教不起。師因歸溈山省覲。溈問。子既稱善知識。爭辨得諸方來者。知有。不知有。有師承。無師承。是義學。是玄學。子試說看。師曰。慧寂有驗處。但見僧來。便豎起拂子問伊。諸方還說。這個不說。又曰。這個且置。諸方老宿意作么生。溈嘆曰。此是從上宗門中牙爪。溈問。大地眾生。業識茫茫。無本可據。子作么生。知他有之與無。師曰。慧寂有驗
【現代漢語翻譯】 現代漢語譯本 我也拿給他。來尋找真金。我也拿給他。當時有僧人問：『老鼠屎就不要了，請和尚給我真金。』 師父說：『想咬斷箭頭的開口，驢年也做不到。』 僧人無言以對。師父說：『索取呼喚還有交易，不索取呼喚就沒有我。如果說禪宗，身邊連一個相伴的人都沒有，更何況有五百七百人呢？』 我如果東說西說，他們就爭先恐後地採拾，如同用空拳欺騙小孩子，沒有實在的地方。我現在分明地向你們說聖人的事，且不要用心去湊合，只要向自己的性海，如實地修行。不要追求三明六通（佛教中的神通），為什麼呢？因為這是聖人末端的事情。如今且要認識心，通達根本。只要得到根本，不愁末端。他時後日，自然具備。如果未得到根本，縱然用情去學也學不到。你們難道沒看見，溈山（Weishan）和尚說：『凡夫和聖人的情執都盡了，本體就顯露出真常。事和理不二，就是如如佛。』 問：『如何是祖師意？』 師父用手在空中做了個佛的形象來指示他。僧人無語。師父對第一座說：『不思善，不思惡，正在這個時候，做什麼？』 第一座說：『正在這個時候，是我放身命的地方。』 師父說：『為什麼不問老僧？』 第一座說：『正在這個時候，不見有和尚。』 師父說：『扶持我的教法不起。』 師父因為回溈山（Weishan）省親，溈山（Weishan）問：『你既然稱為善知識，怎麼辨別諸方來的人，知道有，不知道有，有師承，沒有師承，是義學，是玄學？你試著說說看。』 師父說：『慧寂（Huiji，人名，即靈佑慧寂）有驗證的地方，只要看見僧人來，就豎起拂塵問他，諸方還說這個不說。』 又說：『這個且放一邊，諸方老宿的意圖是什麼？』 溈山（Weishan）讚歎說：『這是從上宗門中的牙爪。』 溈山（Weishan）問：『大地眾生，業識茫茫，沒有根本可以依據，你怎麼知道他有還是沒有？』 師父說：『慧寂（Huiji）有驗證的地方』
【English Translation】 English version I also give it to him, to seek true gold. I also give it to him. At that time, a monk asked, 'I don't want rat droppings, please give me the true gold of the venerable monk.' The master said, 'Trying to open the arrowhead by biting it, even in the year of the donkey, you won't be able to do it.' The monk was speechless. The master said, 'If you ask for it, there is a transaction; if you don't ask for it, there is no me. If you talk about Zen, there isn't even one person to accompany you, let alone five hundred or seven hundred people?' If I talk east and west, they will rush to pick it up, like deceiving a child with an empty fist, there is no real place. Now I clearly tell you about the affairs of the saints, and don't try to force it with your mind, just turn to your own nature-sea and cultivate as it is. Don't seek the three insights and six supernatural powers (supernatural powers in Buddhism), why? Because this is the end of the saints' affairs. Now we must recognize the mind and understand the root. As long as you get the root, don't worry about the end. In the future, you will naturally have it. If you haven't gotten the root, even if you try to learn it with emotion, you won't be able to. Haven't you seen that the Venerable Weishan (Weishan, mountain name) said, 'When the emotions of ordinary people and saints are exhausted, the essence reveals true constancy. Things and principles are not two, that is, the Thus Come One Buddha.' Asked, 'What is the meaning of the Patriarch?' The master used his hand to make a Buddha image in the air to show him. The monk was speechless. The master said to the first seat, 'Do not think of good, do not think of evil, what are you doing at this moment?' The first seat said, 'At this moment, it is the place where I release my life.' The master said, 'Why don't you ask the old monk?' The first seat said, 'At this moment, I don't see the venerable monk.' The master said, 'Supporting my teachings will not rise.' The master went back to Weishan (Weishan) to visit his family, and Weishan (Weishan) asked, 'Since you are called a good advisor, how can you distinguish those who come from all directions, know that there is, do not know that there is, have a teacher, have no teacher, is it doctrinal learning, is it metaphysical learning? Try to tell me.' The master said, 'Huiji (Huiji, personal name, i.e., Lingyou Huiji) has a place to verify, as long as he sees a monk coming, he raises the whisk and asks him, do the various directions still say this or not?' He also said, 'Let's put this aside for now, what is the intention of the old monks in the various directions?' Weishan (Weishan) praised, 'This is the claws and teeth from the ancestral sect.' Weishan (Weishan) asked, 'The sentient beings on the earth, their karmic consciousness is vast and boundless, and there is no root to rely on, how do you know whether he has it or not?' The master said, 'Huiji (Huiji) has a place to verify'
處。時有一僧。從面前過。師召曰。阇黎。僧回首。師曰。和尚。這個便是業識茫茫。無本可據。溈曰。此是師子一滴乳。迸散六斛驢乳。師問僧。甚處來。曰幽州。師曰。我恰要個幽州信。米作么價。曰某甲來時。無端從市中過。踏折他橋樑。師便休。師見僧來豎起拂子。僧便喝。師曰。喝即不無。且道老僧過在甚麼處。曰和尚不合將境示人。師便打。有梵師從空而至。師曰。近離甚處。曰西天。師曰。幾時離彼。曰今早。師曰。何太遲生。曰遊山玩水。師曰。神通遊戲則不無。阇黎佛法須還老僧始得。曰特來東土禮文殊。卻遇小釋迦。遂出梵書貝多葉與師。作禮乘空而去。自此號小釋迦。師住東平時。溈山令僧送書並鏡與師。師上堂。提起示眾曰。且道。是溈山鏡。東平鏡。若道是東平鏡。又是溈山送來。若道是溈山鏡。又在東平手裡。道得則留取。道不得則撲破去也。眾無語。師遂撲破。便下座。僧參次便問。和尚還識字否。師曰。隨分。僧以手畫此○相拓呈。師以衣袖拂之。僧又作此○相拓呈。師以兩手作背拋勢。僧以目視之。師低頭。僧繞師一匝。師便打。僧遂出去。師坐次。有僧來作禮。師不顧。其僧乃問。師識字否。師曰隨分。僧乃右旋一匝曰。是甚麼字。師于地上書十字酬之。僧又左旋一匝曰。是甚
【現代漢語翻譯】 這時，正好有一個僧人從面前經過。趙州禪師叫道：『阇黎（梵語，意為弟子）。』僧人回頭。趙州禪師說：『和尚（梵語，意為親教師）。』這便是業識茫茫，沒有根本可以依據。』溈山禪師評論說：『這是師子（即獅子）的一滴乳，能迸散六斛（古代容量單位）驢乳。』 趙州禪師問僧人：『從哪裡來？』僧人說：『幽州。』趙州禪師說：『我正想要個幽州的訊息，米是什麼價錢？』僧人說：『我來的時候，無端地從市場中經過，踩斷了他的橋樑。』趙州禪師便不再追問。 趙州禪師看見僧人來，豎起拂子。僧人便喝斥。趙州禪師說：『喝斥是不錯，但說說老僧的過錯在哪裡？』僧人說：『和尚不應該將境示人。』趙州禪師便打了他。有一位梵師（精通吠陀經的婆羅門）從空中而來。趙州禪師問：『最近從哪裡離開？』梵師說：『西天（指印度）。』趙州禪師問：『什麼時候離開那裡的？』梵師說：『今天早上。』趙州禪師說：『為什麼來得這麼遲？』梵師說：『遊山玩水。』趙州禪師說：『神通遊戲是不錯，但阇黎的佛法必須還給老僧才行。』梵師說：『特地來東土（指中國）禮拜文殊（文殊菩薩），卻遇到了小釋迦（釋迦牟尼佛）。』於是拿出梵書貝多葉（用貝多羅樹葉書寫的經書）給趙州禪師，作禮后乘空而去。從此趙州禪師號稱小釋迦。 趙州禪師住在東平的時候，溈山禪師派僧人送書和鏡子給趙州禪師。趙州禪師上堂，提起鏡子向大眾展示說：『說說看，這是溈山禪師的鏡子，還是東平的鏡子？如果說是東平的鏡子，又是溈山禪師送來的。如果說是溈山禪師的鏡子，又在東平手裡。說得對就留下，說不對就打碎它。』大眾無語。趙州禪師於是打碎鏡子，便下座。 有僧人蔘拜時問：『和尚還識字嗎？』趙州禪師說：『略懂。』僧人用手畫了一個圓圈，然後拓印呈現。趙州禪師用衣袖拂去。僧人又畫了一個圓圈，然後拓印呈現。趙州禪師用兩手作背拋的姿勢。僧人用眼睛看著他。趙州禪師低下頭。僧人繞著趙州禪師轉了一圈。趙州禪師便打了他。僧人於是出去。 趙州禪師坐著的時候，有僧人來作禮。趙州禪師不理睬。那僧人便問：『禪師識字嗎？』趙州禪師說：『略懂。』僧人於是向右旋轉一圈說：『是什麼字？』趙州禪師在地上寫了個十字回答他。僧人又向左旋轉一圈說：『是什麼』
【English Translation】 At that time, there was a monk passing by. The Master (Zhao Zhou Chan Master) called out, 'Shramana (Pali/Sanskrit term for a religious ascetic).' The monk turned his head. The Master said, 'Upadhyaya (Sanskrit term for preceptor).' This is the vastness of karmic consciousness, with no basis to rely on.' Wei Shan commented, 'This is a drop of lion's milk, which can scatter six 'hu' (ancient unit of volume) of donkey's milk.' The Master asked the monk, 'Where do you come from?' The monk said, 'Youzhou.' The Master said, 'I just wanted some news from Youzhou. What is the price of rice?' The monk said, 'When I came, I inadvertently passed through the market and broke his bridge.' The Master then stopped questioning. The Master saw a monk coming and raised his whisk. The monk then shouted. The Master said, 'Shouting is not wrong, but tell me, where is the old monk's fault?' The monk said, 'The Master should not show the realm to others.' The Master then hit him. A Brahmin (a member of the highest Hindu caste) came from the sky. The Master asked, 'Where did you leave recently?' The Brahmin said, 'The Western Heaven (referring to India).' The Master asked, 'When did you leave there?' The Brahmin said, 'This morning.' The Master said, 'Why are you so late?' The Brahmin said, 'Traveling and enjoying the scenery.' The Master said, 'Supernatural games are not bad, but the Shramana's Buddha-dharma must be returned to the old monk.' The Brahmin said, 'I came to the Eastern Land (referring to China) specifically to worship Manjusri (Bodhisattva of Wisdom), but I met a Little Shakyamuni (Shakyamuni Buddha).' Then he took out a palm-leaf manuscript written in Sanskrit and gave it to the Master, paid his respects, and flew away. From then on, the Master was known as Little Shakyamuni. When the Master lived in Dongping, Wei Shan sent a monk to deliver a letter and a mirror to the Master. The Master ascended the platform, raised the mirror to show the assembly, and said, 'Tell me, is this Wei Shan's mirror or Dongping's mirror? If it is said to be Dongping's mirror, it was sent by Wei Shan. If it is said to be Wei Shan's mirror, it is in Dongping's hands. If you can say it correctly, keep it; if you can't, I will smash it.' The assembly was silent. The Master then smashed the mirror and descended from the platform. A monk asked during an audience, 'Does the Master know how to read?' The Master said, 'Somewhat.' The monk drew a circle with his hand and then presented it. The Master brushed it away with his sleeve. The monk drew another circle and then presented it. The Master made a gesture of throwing something over his back with both hands. The monk looked at him. The Master lowered his head. The monk walked around the Master once. The Master then hit him. The monk then left. When the Master was sitting, a monk came to pay his respects. The Master ignored him. The monk then asked, 'Does the Master know how to read?' The Master said, 'Somewhat.' The monk then rotated once to the right and said, 'What character is this?' The Master wrote the character '十' (ten) on the ground in response. The monk then rotated once to the left and said, 'What is'
字。師改十字作卍字。僧畫此○相。以兩手拓。如修羅掌日月勢。曰是甚麼字。師乃畫此[○@卍]相對之。僧乃作婁至德勢。師曰。如是如是。此是諸佛之所護念。汝亦如是。吾亦如是。善自護持。其僧禮謝。騰空而去。時有一道者見。經五日後遂問師。師曰。汝還見否。道者曰。某甲見出門騰空而去。師曰。此是西天羅漢。故來探吾道。道者曰。某雖睹種種三昧。不辨其理。師曰。吾以義為汝解釋。此是八種三昧。是覺海變為義海。體則同。然此義合有因有果。即時異時。總別不離。隱身三昧也。師問僧。近離甚處。曰南方。師舉拄杖曰。彼中老宿還說這個么。曰不說。師曰。既不說這個。還說那個否。曰不說。師召大德。僧應諾。師曰。參堂去。僧便出。師復召曰。大德。僧回首。師曰。近前來。僧近前。師以拄杖頭上點一下曰。去。劉侍御問。了心之旨可得聞乎。師曰。若要了心。無心可了。無了之心。是名真了。師一日在法堂上坐。見一僧從外來。便問訊了。向東邊義手立。以目視師。師乃垂下左足。僧卻過西邊義手立。師垂下右足。僧向中間義手立。師收雙足。僧禮拜。師曰。老僧自住此。未曾打著一人。拈拄杖便打。僧便騰空而去。陸希聲相公欲謁師。先作此○相封呈。師開封。于相下面。書云。不思
【現代漢語翻譯】 字。禪師將十字改為卍字（象徵吉祥的符號）。有僧人畫了一個○（圓圈）的相，用兩手張開，做出類似修羅掌托日月的姿勢，問道：『這是什麼字？』禪師於是畫了一個[○@卍]相對的圖案。僧人又做出婁至德（一種佛教手印）的姿勢。禪師說：『如是如是（是的，是的）。這是諸佛所護念的，你也如此，我也如此。好好護持。』那僧人禮拜感謝，騰空而去。當時有一個道士看見了，過了五天後就問禪師。禪師問：『你還看見了嗎？』道士說：『我看見他出門騰空而去了。』禪師說：『這是西天的羅漢（Arhat，證得阿羅漢果位的修行者），特地來探我的道。』道士說：『我雖然見到種種三昧（Samadhi，禪定），卻不明白其中的道理。』禪師說：『我用義理為你解釋。這是八種三昧，是覺海變為義海，本體是相同的。然而這義理包含有因有果，即時異時，總別不離，是隱身三昧啊。』 禪師問僧人：『最近從哪裡來？』回答說：『南方。』禪師舉起拄杖說：『那裡的老修行還說這個嗎？』回答說：『不說。』禪師說：『既然不說這個，還說那個嗎？』回答說：『不說。』禪師叫道：『大德（對僧人的尊稱）。』僧人應諾。禪師說：『到禪堂去。』僧人便出去了。禪師又叫道：『大德。』僧人回頭。禪師說：『近前來。』僧人走近前。禪師用拄杖頭點了一下說：『去。』 劉侍御問：『了心（領悟心性）的宗旨可以聽聞嗎？』禪師說：『若要了心，無心可了。沒有了的心，是名為真了（真正的領悟）。』 禪師一日在法堂上坐著，見一個僧人從外面進來，便問訊完畢，向東邊叉手站立，用眼睛看著禪師。禪師於是垂下左腳。僧人卻過到西邊叉手站立。禪師垂下右腳。僧人向中間叉手站立。禪師收回雙腳。僧人禮拜。禪師說：『老僧自從住在這裡，未曾打著一個人。』拿起拄杖便打。僧人便騰空而去。 陸希聲相公想要拜見禪師，先畫了一個○（圓圈）的相封好呈上。禪師打開封，在相的下面，寫道：『不思』
【English Translation】 Word. The master changed the character 『十』 (ten) into 『卍』 (Swastika, a symbol of auspiciousness). A monk drew a ○ (circle) symbol, spreading his hands like a Shura (Asura, a type of demigod) holding the sun and moon, and asked, 『What is this character?』 The master then drew a [○@卍] symbol in opposition. The monk then made the Lou Zhide (a type of Buddhist hand gesture) posture. The master said, 『Thus, thus (yes, yes). This is what all Buddhas protect and remember. You are like this, and I am like this. Take good care and maintain it.』 The monk bowed in gratitude and ascended into the sky and left. At that time, a Taoist saw this and, after five days, asked the master. The master asked, 『Did you see it?』 The Taoist said, 『I saw him leave and ascend into the sky.』 The master said, 『This is a Western Heaven Arhat (a perfected being who has attained Nirvana), who came specifically to explore my Dao (the Way).』 The Taoist said, 『Although I have witnessed various Samadhi (a state of meditative consciousness), I do not understand the principles behind them.』 The master said, 『I will explain it to you with reason. These are the eight kinds of Samadhi, which are the sea of awareness transformed into the sea of meaning. The essence is the same. However, this meaning contains cause and effect, immediate and distant, totality and particularity are inseparable. It is the Samadhi of invisibility.』 The master asked the monk, 『Where did you come from recently?』 He replied, 『The South.』 The master raised his staff and said, 『Do the old practitioners there still talk about this?』 He replied, 『They do not.』 The master said, 『Since they do not talk about this, do they talk about that?』 He replied, 『They do not.』 The master called out, 『Great Virtue (a respectful term for monks).』 The monk responded. The master said, 『Go to the meditation hall.』 The monk then left. The master called out again, 『Great Virtue.』 The monk turned his head. The master said, 『Come closer.』 The monk came closer. The master tapped him on the head with the top of his staff and said, 『Go.』 Attendant Liu asked, 『Can the essence of understanding the mind be heard?』 The master said, 『If you want to understand the mind, there is no mind to understand. The absence of a mind to understand is called true understanding.』 One day, the master was sitting in the Dharma hall when he saw a monk coming in from outside. After greeting him, the monk stood with his hands clasped to the east, looking at the master. The master then lowered his left foot. The monk then went to the west and stood with his hands clasped. The master lowered his right foot. The monk stood in the middle with his hands clasped. The master retracted both feet. The monk bowed. The master said, 『Since this old monk has lived here, I have never hit anyone.』 He picked up his staff and struck. The monk then ascended into the sky and left. Lord Lu Xisheng wanted to visit the master and first presented a sealed ○ (circle) symbol. The master opened the seal and wrote below the symbol: 『Unthinking』
而知。落第二頭。思而知之。落第三首。遂封回。(韋宙相公機語相似。茲不重出)公見即入山。師乃門迎。公才入門。便問。三門俱開。從何門入。師曰。從信門入。公至法堂又問。不出魔界。便入佛界時如何。師以拂子倒點三下。公便設禮。又問。和尚還持戒否。師曰。不持戒。曰還坐禪否。師曰。不坐禪。公良久。師曰。會么。曰不會。師曰。聽老僧一頌。滔滔不持戒。兀兀不坐禪。釅茶三兩碗。意在钁頭邊。師卻問。承聞相公看經得悟。是否。曰弟子因看涅槃經。有云。不斷煩惱。而入涅槃。得個安樂處。師豎起拂子曰。祇如這個作么生入。曰入之一字。也不消得。師曰。入之一字不為相公。公便起去。(法燈云。上座且道。入之一字。為甚麼人。又云。相公且莫煩惱)龐居士問。久向仰山。到來為甚麼卻覆。師豎起拂子。士曰。恰是。師曰。是仰是覆。士乃打露柱曰。雖然無人。也要露柱證明。師擲拂子曰。若到諸方一任舉似。師指雪師子問眾。有過得此色者么。眾無對。(雲門云。當時便好與推倒)師問雙峰。師弟近日見處如何。曰據某見處。實無一法可當情。師曰。汝解猶在境。曰某祇如此。師兄又如何。師曰。汝豈不知無一法可當情者。溈山聞曰。寂子一句疑殺天下人。(玄覺云。經道。實無有法然
【現代漢語翻譯】 而知，落於第二頭（指落在二元對立的知見中）。思慮而知之，落於第三首（指落在思維推理的層次）。於是封回（指封閉了本有的智慧）。（韋宙相公的機鋒語與此相似，這裡不再重複） 相公見到仰山後立即入山。仰山禪師出門迎接。相公剛入門，便問：『三門（指空門、無相門、無作門）全部打開，我應該從哪個門進入？』 仰山禪師說：『從信門進入。』 相公到了法堂又問：『不離開魔界，便進入佛界時，應該如何？』 仰山禪師用拂子倒點三下。 相公於是行設禮（表示敬意）。又問：『和尚還持戒嗎？』 仰山禪師說：『不持戒。』 相公說：『還坐禪嗎？』 仰山禪師說：『不坐禪。』 相公沉默良久。仰山禪師說：『會嗎（明白嗎）？』 相公說：『不會。』 仰山禪師說：『聽老僧一首偈：滔滔不持戒，兀兀不坐禪，釅茶三兩碗，意在钁頭邊。』 仰山禪師反問：『聽說相公看經書有所領悟，是嗎？』 相公說：『弟子因為看《涅槃經》，經中有說：不斷煩惱，而入涅槃，得到一個安樂處。』 仰山禪師豎起拂子說：『就如這個（指拂子），怎麼進入涅槃？』 相公說：『「入」之一字，也不需要。』 仰山禪師說：『「入」之一字不是為相公而設的。』 相公於是起身離去。（法燈禪師說：『上座，且說「入」之一字，是為甚麼人而設的？』又說：『相公且莫煩惱。』） 龐居士問：『久仰仰山，到來為甚麼卻覆（顛倒）？』 仰山禪師豎起拂子。 龐居士說：『恰是（正是如此）。』 仰山禪師說：『是仰（仰山）是覆（顛倒）？』 龐居士於是打露柱（寺廟中的柱子）說：『雖然無人，也要露柱證明。』 仰山禪師擲下拂子說：『若到各處，任憑你舉說。』 仰山禪師指著雪獅子問大眾：『有過得此色者么（有誰能超越這個色相）？』 大眾無言以對。（雲門禪師說：『當時便好與推倒。』） 仰山禪師問雙峰禪師：『師弟近日見處如何（最近的見解如何）？』 雙峰禪師說：『據我所見，實在沒有一法可以當情（符合實情）。』 仰山禪師說：『你的理解還在境界中。』 雙峰禪師說：『我只是如此。師兄你又如何？』 仰山禪師說：『你豈不知無一法可當情者（沒有一法可以符合實情）？』 溈山禪師聽到后說：『寂子（仰山禪師）一句疑殺天下人。』（玄覺禪師說：『經中說：實無有法然（實際上沒有一個固定的法）。』）
【English Translation】 And knowing, falls into the second head (referring to falling into the dualistic view of knowledge). Deliberating and knowing, falls into the third head (referring to falling into the level of thinking and reasoning). Then seals back (referring to sealing off the inherent wisdom). (The Chan dialogue of Chancellor Wei Zhou is similar to this, so it is not repeated here). The Chancellor, upon seeing Yangshan (name of a Zen master), immediately entered the mountain. Zen Master Yangshan greeted him at the gate. As soon as the Chancellor entered, he asked: 'The three gates (referring to the gate of emptiness, the gate of no-form, and the gate of no-action) are all open, from which gate should I enter?' Zen Master Yangshan said: 'Enter from the gate of faith.' The Chancellor arrived at the Dharma hall and asked again: 'Without leaving the realm of demons, how should one enter the realm of Buddhas?' Zen Master Yangshan tapped the whisk upside down three times. The Chancellor then performed a ceremonial bow (to show respect). He asked again: 'Does the monk still uphold the precepts?' Zen Master Yangshan said: 'I do not uphold the precepts.' The Chancellor said: 'Do you still practice Zen meditation?' Zen Master Yangshan said: 'I do not practice Zen meditation.' The Chancellor remained silent for a long time. Zen Master Yangshan said: 'Do you understand?' The Chancellor said: 'I do not understand.' Zen Master Yangshan said: 'Listen to this verse from the old monk: Carelessly, I do not uphold the precepts; idly, I do not practice Zen meditation; three or two bowls of strong tea; my mind is on the hoe.' Zen Master Yangshan asked in return: 'I heard that the Chancellor has gained insight from reading scriptures, is that so?' The Chancellor said: 'This disciple, because of reading the Nirvana Sutra, which says: Without cutting off afflictions, one enters Nirvana and obtains a place of peace and joy.' Zen Master Yangshan raised his whisk and said: 'Like this (referring to the whisk), how does it enter Nirvana?' The Chancellor said: 'The word 'enter' is not needed.' Zen Master Yangshan said: 'The word 'enter' is not for the Chancellor.' The Chancellor then got up and left. (Zen Master Fadeng said: 'Venerable monk, tell me, for whom is the word 'enter' intended?' He also said: 'Chancellor, please do not be troubled.') Layman Pang asked: 'I have long admired Yangshan, why is it upside down upon arrival?' Zen Master Yangshan raised his whisk. Layman Pang said: 'Exactly so.' Zen Master Yangshan said: 'Is it Yangshan or upside down?' Layman Pang then struck the pillar (in the temple) and said: 'Although there is no one, the pillar must bear witness.' Zen Master Yangshan threw down the whisk and said: 'Wherever you go, you are free to speak of it.' Zen Master Yangshan pointed to a snow lion and asked the assembly: 'Is there anyone who can surpass this form?' The assembly was speechless. (Zen Master Yunmen said: 'At that time, it would have been good to push it down.') Zen Master Yangshan asked Zen Master Shuangfeng: 'Junior brother, what is your recent understanding?' Zen Master Shuangfeng said: 'According to my understanding, there is truly no Dharma that can accord with reality.' Zen Master Yangshan said: 'Your understanding is still within the realm.' Zen Master Shuangfeng said: 'I am just like this. What about you, senior brother?' Zen Master Yangshan said: 'How can you not know that there is no Dharma that can accord with reality?' Zen Master Weishan, upon hearing this, said: 'A single sentence from Jizi (Zen Master Yangshan) has caused the world to be in doubt.' (Zen Master Xuanjue said: 'The sutra says: In reality, there is no Dharma.')
燈傳與我授記。他道。實無一法可當情。為甚麼道。解猶在境。且道利害在甚麼處)師臥次。僧問曰。身還解說法也無。師曰。我說不得。別有一人說得。曰說得底人在甚麼處。師推出枕子。溈山聞曰。寂子用劍刃上事。師閉目坐次。有僧潛來身邊立。師開目于地上作此[○@水]相。顧視其僧。僧無語。師攜拄杖行次。僧問。和尚手中是甚麼。師便拈向背后曰。見么。僧無對。師問一僧。汝會甚麼。曰會卜。師提起拂子曰。這個六十四卦中。阿那卦收。僧無對。師自代云。適來是雷天大壯。如今變為地火明夷。問僧。名甚麼。曰靈通。師曰。便請入燈籠。曰早個入了也。(法眼別云。喚甚麼作燈籠)問古人道。見色便見心。禪床是色。請和尚離卻色指學人心。師曰。那個是禪床指出來看。僧無語。(玄覺云。忽然被伊卻指禪床。作么生對伊。有僧云。卻請和尚道。玄覺代拊掌三下)問如何是毗盧師。師乃叱之。僧曰。如何是和尚師。師曰。莫無禮。師共一僧語。旁有僧曰。語底是文殊。默底是維摩。師曰。不語不默底。莫是汝否。僧默然。師曰。何不現神通。曰不辭現神通。祇恐和尚收作教。師曰。鑒汝來處。未有教外底眼。問天堂地獄相去幾何。師將拄杖畫地一畫。師住觀音時。出榜云。看經次不得問事。有僧來
【現代漢語翻譯】 現代漢語譯本 燈傳與我授記。他道：『實在沒有一種方法可以表達情感。』為什麼這麼說？因為理解仍然停留在外在的境界上。那麼，利害的關鍵在哪裡呢？ 老師躺下休息時，有僧人問道：『身體還能說法嗎？』老師說：『我說不出來，另有一個人說得出來。』僧人問：『說得出來的那個人在哪裡？』老師把枕頭推了出去。 溈山（Weishan，禪師名）聽后說：『寂子（Jizi，禪師名）用的是劍刃上的功夫。』 老師閉目打坐時，有個僧人悄悄來到他身邊站著。老師睜開眼睛，在地上畫了一個水波的形狀，看著那個僧人。僧人沒有說話。 老師拄著枴杖行走時，有僧人問：『和尚手中的是什麼？』老師就把枴杖放到背後說：『看見了嗎？』僧人無言以對。 老師問一個僧人：『你會什麼？』僧人說：『我會占卜。』老師拿起拂塵說：『這六十四卦中，哪一卦能收納這個？』僧人無言以對。老師自己回答說：『剛才還是雷天大壯卦，現在變成了地火明夷卦。』 問僧人：『你叫什麼名字？』僧人說：『靈通（Ling Tong，人名）。』老師說：『那就請你進入燈籠里吧。』僧人說：『早就進去了。』（法眼（Fayan，禪師名）另有說法：『叫什麼作燈籠？』） 有人問古人說：『見色便見心。』禪床是色，請和尚離開色相，指點學人的心。老師說：『哪個是禪床？指出來給我看看。』僧人無言以對。（玄覺（Xuan Jue，禪師名）說：『如果突然被他反過來指禪床，該怎麼回答？』有個僧人說：『反過來請和尚指點。』玄覺代替他拍了三下手掌。） 有人問：『什麼是毗盧師（Virocana，佛名）？』老師就呵斥他。僧人說：『什麼是和尚的老師？』老師說：『不要無禮。』 老師和一個僧人說話，旁邊有個僧人說：『說話的是文殊（Manjusri，菩薩名），沉默的是維摩（Vimalakirti，居士名）。』老師說：『不說話不沉默的，莫非是你嗎？』僧人沉默不語。老師說：『為什麼不顯現神通？』僧人說：『不是不肯顯現神通，只是恐怕和尚把神通收作教條。』老師說：『看你的來處，還沒有教條之外的眼光。』 有人問：『天堂地獄相隔多遠？』老師用枴杖在地上畫了一道線。 老師住在觀音（Guanyin，菩薩名）寺時，貼出告示說：『看經期間不得問事。』有個僧人來了。
【English Translation】 English version 『The lamp transmits and I bestow the prediction of enlightenment,』 he said. 『In reality, there isn't a single method that can adequately express feelings.』 Why is that? Because understanding still remains in the external realm. So, where does the key to benefit and harm lie? When the teacher was lying down to rest, a monk asked: 『Can the body still expound the Dharma?』 The teacher said: 『I cannot explain it, but there is another person who can.』 The monk asked: 『Where is the person who can explain it?』 The teacher pushed the pillow away. Weishan (name of a Chan master), upon hearing this, said: 『Jizi (name of a Chan master) is using the skill of the sword's edge.』 When the teacher was sitting in meditation with his eyes closed, a monk quietly came and stood beside him. The teacher opened his eyes, drew a water ripple shape on the ground, and looked at the monk. The monk remained silent. When the teacher was walking with a staff, a monk asked: 『What is in the teacher's hand?』 The teacher then placed the staff behind his back and said: 『Do you see it?』 The monk had no response. The teacher asked a monk: 『What are you skilled at?』 The monk said: 『I am skilled at divination.』 The teacher raised the whisk and said: 『Among these sixty-four hexagrams, which hexagram can contain this?』 The monk had no response. The teacher answered himself: 『Just now it was the hexagram of Great Strength of Thunder over Heaven, now it has changed into the hexagram of Brightness Hidden of Earth over Fire.』 He asked a monk: 『What is your name?』 The monk said: 『Ling Tong (name of a person).』 The teacher said: 『Then please enter the lantern.』 The monk said: 『I already entered it long ago.』 (Fayan (name of a Chan master) has another saying: 『What do you call a lantern?』) Someone asked, quoting an ancient saying: 『Seeing form, one sees the mind.』 The meditation bed is form, please teacher, leave aside form and point out the mind of the student. The teacher said: 『Which one is the meditation bed? Point it out for me to see.』 The monk had no response. (Xuan Jue (name of a Chan master) said: 『If he suddenly points back at the meditation bed, how should one respond?』 A monk said: 『Turn around and ask the teacher to point it out.』 Xuan Jue clapped his hands three times in his stead.) Someone asked: 『What is Virocana (name of a Buddha)?』 The teacher then scolded him. The monk said: 『Who is the teacher's teacher?』 The teacher said: 『Do not be disrespectful.』 The teacher was speaking with a monk, and a monk beside them said: 『The one speaking is Manjusri (name of a Bodhisattva), the one silent is Vimalakirti (name of a layman).』 The teacher said: 『The one neither speaking nor silent, could it be you?』 The monk remained silent. The teacher said: 『Why not manifest supernatural powers?』 The monk said: 『It's not that I'm unwilling to manifest supernatural powers, it's just that I fear the teacher will take them as doctrine.』 The teacher said: 『Looking at where you come from, you do not yet have eyes beyond doctrine.』 Someone asked: 『How far apart are heaven and hell?』 The teacher drew a line on the ground with his staff. When the teacher was residing at Guanyin (name of a Bodhisattva) Temple, he posted a notice saying: 『During scripture reading, no questions are allowed.』 A monk came.
問訊。見師看經。旁立而待。師卷卻經問。會么。曰某甲不看經。爭得會。師曰。汝已後會去在。其僧到巖頭。頭問甚處來。曰江西觀音來。頭曰。和尚有何言句。僧舉前話。頭曰。這個老師。我將謂被故紙埋卻。元來猶在。僧思𨜶問。禪宗頓悟。畢竟入門的意如何。師曰。此意極難。若是祖宗門下。上根上智。一聞千悟。得大總持。其有根微智劣。若不安禪靜慮。到這裡總須茫然。曰除此一路。別更有入處否。師曰有。曰如何即是。師曰。汝是甚處人。曰幽州人。師曰。汝還思彼處否。曰常思。師曰。能思者是心。所思者是境。彼處樓臺林苑。人馬駢闐。汝反思底。還有許多般也無。曰某甲到這裡總不見有。師曰。汝解猶在心。信位即得。人位未在。曰除卻這個。別更有意也無。師曰。別有別無即不堪也。曰到這裡。作么生即是。師曰。據汝所解。祇得一玄。得坐披衣。向後自看。𨜶禮謝之。師接機利物。為宗門標準。再遷東平。將順寂。數僧侍立。師以偈示之曰。一二二三子。平目復仰視。兩口一無舌。即是吾宗旨。至日午升座。辭眾復說偈曰。年滿七十七。無常在今日。日輪正當午。兩手攀屈膝。言訖。以兩手抱膝而終。閱明年。南塔涌禪師遷靈骨歸仰山。塔于集云峰下。謚智通禪師妙光之塔。
鄧州香
【現代漢語翻譯】 現代漢語譯本： （僧人）上前問訊。看見（溈山）老師在看經書，便站在一旁等待。（溈山）老師合上經書問道：『你明白（經中的意思）嗎？』（僧人）回答說：『弟子不看經書，怎麼能明白呢？』（溈山）老師說：『你以後會明白的。』 這位僧人後來到了巖頭（巖頭全豁禪師），巖頭（全豁禪師）問他從哪裡來。（僧人）回答說：『從江西觀音（觀音禪寺）來。』巖頭（全豁禪師）說：『和尚有什麼言語開示？』（僧人）便舉了之前（溈山）老師說的話。巖頭（全豁禪師）說：『我還以為這位老師被舊書埋沒了，原來還在啊。』 （僧人）思考著詢問（巖頭全豁禪師）：『禪宗頓悟，究竟入門的要旨是什麼？』（巖頭全豁禪師）說：『這個道理極其深奧。如果是祖師門下的，上等根器、上等智慧的人，一聽就能領悟，獲得大總持（總攬一切，任持不失的智慧）。如果根器淺薄、智慧低下，如果不通過安禪靜慮，到這裡終究會茫然無措。』（僧人）問：『除了這條路，還有別的入門途徑嗎？』（巖頭全豁禪師）說：『有。』（僧人）問：『如何是呢？』 （巖頭全豁禪師）問：『你是哪裡人？』（僧人）回答說：『幽州人。』（巖頭全豁禪禪師）說：『你還思念那個地方嗎？』（僧人）回答說：『常常思念。』（巖頭全豁禪師）說：『能思念的是心，所思念的是境。那個地方的樓臺林苑，人馬眾多，你反過來思念（能思念的）那個東西，還有這些東西嗎？』（僧人）回答說：『弟子在這裡完全看不到這些東西。』（巖頭全豁禪師）說：『你的理解還在心（的層面），只是達到了信位，還沒有達到人位。』（僧人）問：『除了這個，還有別的意思嗎？』（巖頭全豁禪師）說：『說有說無都不對。』（僧人）問：『到了這裡，該怎麼做呢？』 （巖頭全豁禪師）說：『根據你的理解，只得到了一點玄妙。可以坐著披上袈裟，以後自己去看。』（僧人）恭敬地拜謝。（巖頭全豁禪師）接引眾生，利益萬物，是宗門的標準。後來（溈山）再次遷往東平，將要圓寂時，幾位僧人侍立在旁。（溈山）用偈語開示他們說：『一二二三子，平目復仰視，兩口一無舌，即是吾宗旨。』 到圓寂那天中午，（溈山）升座，向大眾告別，又說偈語說：『年滿七十七，無常在今日，日輪正當午，兩手攀屈膝。』說完，用兩手抱著膝蓋而圓寂。第二年，南塔涌禪師將（溈山）的靈骨遷回仰山，建塔于集云峰下，謚號為智通禪師妙光之塔。 鄧州香嚴（智閑禪師）
【English Translation】 English version: A monk made a formal inquiry. Seeing the master reading a sutra, he stood aside and waited. The master closed the sutra and asked, 'Do you understand?' The monk replied, 'This disciple does not read the sutra, how could I understand?' The master said, 'You will understand later.' Later, this monk arrived at Yantou's (Yantou Quanhuo) place. Yantou (Quanhuo) asked him where he came from. The monk replied, 'From Guanyin (Guanyin Monastery) in Jiangxi.' Yantou (Quanhuo) said, 'What words of instruction did the abbot have?' The monk recounted the previous conversation. Yantou (Quanhuo) said, 'I thought this master had been buried by old papers, but he is still around.' The monk pondered and asked (Yantou Quanhuo), 'The sudden enlightenment of Zen, what is the essential point of entry?' (Yantou Quanhuo) said, 'This meaning is extremely difficult. If it is a disciple of the ancestral teachers, with superior faculties and superior wisdom, they can understand a thousand things upon hearing one, and attain great dharani (the wisdom that encompasses everything and maintains it without loss). Those with weak faculties and inferior wisdom, if they do not practice meditation and contemplation, will inevitably be at a loss here.' The monk asked, 'Besides this path, is there another way to enter?' Yantou (Quanhuo) said, 'Yes.' The monk asked, 'What is it?' (Yantou Quanhuo) asked, 'Where are you from?' The monk replied, 'From Youzhou.' (Yantou Quanhuo) said, 'Do you still think of that place?' The monk replied, 'I often think of it.' (Yantou Quanhuo) said, 'That which can think is the mind, that which is thought of is the object. The pavilions and gardens, the crowds of people and horses in that place, when you think back on (that which can think), are there still these things?' The monk replied, 'This disciple sees none of these things here.' (Yantou Quanhuo) said, 'Your understanding is still at the level of the mind, you have only reached the stage of faith, not yet the stage of person.' The monk asked, 'Besides this, is there another meaning?' (Yantou Quanhuo) said, 'To say there is or is not is not right.' The monk asked, 'Having arrived here, what should one do?' (Yantou Quanhuo) said, 'According to your understanding, you have only grasped a bit of the mysterious. You can sit and put on your robe, and look at it yourself later.' The monk respectfully thanked him. (Yantou Quanhuo)'s way of receiving beings and benefiting all things is the standard of the Zen school. Later, (Weishan) moved to Dongping again. When he was about to pass away, several monks stood by his side. (Weishan) instructed them with a verse, saying, 'One two two three sons, level eyes then look up, two mouths one without a tongue, this is my teaching.' On the day of his passing, at noon, (Weishan) ascended the seat, bid farewell to the assembly, and said in verse, 'Seventy-seven years full, impermanence is today, the sun is directly overhead, both hands grasp bent knees.' Having spoken, he passed away with both hands embracing his knees. The following year, Zen Master Nantayong moved (Weishan)'s spiritual bones back to Yangshan, building a pagoda at the foot of Jiyun Peak, with the posthumous title of Zen Master Zhitong, Pagoda of Wonderful Light. Dengzhou Xiangyan (Zhixian)
嚴智閑禪師
青州人也。厭俗辭親。觀方慕道。在百丈時。性識聰敏。參禪不得。洎丈遷化。遂參溈山。山問。我聞。汝在百丈先師處。問一答十。問十答百。此是汝聰明靈利。意解識想。生死根本。父母未生時。試道一句看。師被一問。直得茫然。歸寮將平日看過底文字。從頭要尋一句酬對。竟不能得。乃自嘆曰。畫餅不可充飢。屢乞溈山說破。山曰。我若說似汝。汝已后罵我去。我說底是我底。終不幹汝事。師遂將平昔所看文字。燒卻曰。此生不學佛法也。且作個長行粥飯僧。免役心神。乃泣辭溈山。直過南陽。睹忠國師遺蹟。遂憩止焉。一日芟除草木。偶拋瓦礫擊竹作聲。忽然省悟。遽歸沐浴焚香。遙禮溈山贊曰。和尚大慈。恩逾父母。當時若為我說破。何有今日之事。乃有頌曰。一擊忘所知。更不假修持。動容揚古路。不墮悄然機。處處無軌跡。聲色外威儀。諸方達道者。咸言上上機。溈山聞得。謂仰山曰。此子徹也。仰曰。此是心機意識。著述得成。待某甲親自勘過。仰后見師曰。和尚讚歎師弟發明大事。你試說看。師舉前頌。仰曰。此是夙習記持而成。若有正悟。別更說看。師又成頌曰。去年貧未是貧。今年貧始是貧。去年貧猶有卓錐之地。今年貧錐也無。仰曰。如來禪。許師弟會。祖師禪。未夢
【現代漢語翻譯】 現代漢語譯本 嚴智閑禪師 是青州人。厭惡世俗，告別父母，四處遊歷，追求真理。在百丈禪師處時，他天資聰穎，但參禪卻不得要領。百丈禪師圓寂后，他便去參拜溈山禪師。溈山禪師問：『我聽說你在百丈先師那裡，問一答十，問十答百。這是你的聰明才智、理解和思辨，卻是生死的根本。在你父母未生你之前，試著說一句看。』禪師被這一問，頓時茫然不知所措。回到寮房，便將平日所看的文字，從頭到尾尋找一句可以應對的話，卻始終找不到。於是他感嘆道：『畫餅不能充飢。』多次懇求溈山禪師為他點破。溈山禪師說：『我如果說給你聽，你以後會罵我的。我說的是我的，終究與你無關。』禪師於是將平時所看的文字，全部燒掉，說：『此生不再學佛法了，就做一個只管吃飯的普通僧人，免得勞神費心。』於是哭著告別溈山禪師，直接去了南陽，瞻仰忠國師的遺蹟，便在那裡住了下來。一天，他正在砍除雜草樹木，偶然拋起瓦片擊打竹子，發出聲響，忽然間醒悟了。急忙回去沐浴焚香，遙遙地向溈山禪師禮拜，讚歎道：『和尚大慈大悲，恩情勝過父母。當時如果為我說明，哪有今日之事？』於是作了一首偈：『一擊忘所知，更不假修持。動容揚古路，不墮悄然機。處處無軌跡，聲色外威儀。諸方達道者，咸言上上機。』 溈山禪師聽了，對仰山禪師說：『這個弟子徹悟了。』仰山禪師說：『這是心機意識，著述而成。待我親自勘驗一下。』仰山禪師後來見到嚴智閑禪師，說：『和尚讚歎師弟發明大事，你試著說看。』嚴智閑禪師舉出之前的偈。仰山禪師說：『這是宿世的習氣記憶而成，如果真正有所領悟，另外再說看。』嚴智閑禪師又作了一首偈：『去年貧未是貧，今年貧始是貧。去年貧猶有卓錐之地，今年貧錐也無。』仰山禪師說：『如來禪，允許師弟領會了。祖師禪，還沒夢到。』
【English Translation】 English version Zen Master Yanzhi Xian (Yanzhi Xian, a Zen master's name) Was a native of Qingzhou (Qingzhou, a place name). Disgusted with the mundane world, he bid farewell to his parents and traveled around seeking the Way. When he was at Baizhang's (Baizhang, a Zen master's name) place, he was intelligent and quick-witted, but he could not grasp Zen. After Baizhang passed away, he went to see Weishan (Weishan, a Zen master's name). Weishan asked: 'I heard that when you were with the late Master Baizhang, you could answer ten questions with one question, and a hundred questions with ten questions. This is your intelligence, understanding, and thinking, but it is the root of birth and death. Before your parents gave birth to you, try to say a word.' The Zen master was asked this question and was immediately at a loss. Returning to his room, he searched through the texts he had read in the past, trying to find a sentence to respond with, but he could not find one. So he sighed and said: 'A painted cake cannot satisfy hunger.' He repeatedly begged Weishan to explain it to him. Weishan said: 'If I tell you, you will scold me later. What I say is mine, and it has nothing to do with you.' The Zen master then burned all the texts he had read in the past and said: 'I will not study Buddhism in this life. I will just be an ordinary monk who eats rice, so as not to strain my mind.' So he wept and bid farewell to Weishan, and went directly to Nanyang (Nanyang, a place name) to admire the relics of National Teacher Zhong (National Teacher Zhong, a Zen master's name), and stayed there. One day, he was clearing weeds and trees, and accidentally threw a tile that struck a bamboo, making a sound. Suddenly, he awakened. He hurriedly went back to bathe and burn incense, and bowed to Weishan from afar, praising: 'The Abbot is greatly compassionate, and his kindness surpasses that of my parents. If he had explained it to me at that time, how could there be today's event?' So he composed a verse: 'One strike forgets what is known, no need for further cultivation. Movement reveals the ancient path, not falling into silent mechanisms. Everywhere there are no traces, dignity beyond sound and form. All those who have attained the Way in various places say it is the highest opportunity.' When Weishan heard this, he said to Yangshan (Yangshan, a Zen master's name): 'This disciple has thoroughly awakened.' Yangshan said: 'This is the result of mental activity and writing. I will personally examine him.' Yangshan later saw Zen Master Yanzhi Xian and said: 'The Abbot praised you for discovering a great matter, try to say it.' Zen Master Yanzhi Xian recited the previous verse. Yangshan said: 'This is the result of past habits and memory. If you have truly understood something, say something else.' Zen Master Yanzhi Xian then composed another verse: 'Last year's poverty was not true poverty, this year's poverty is true poverty. Last year's poverty still had a place to drive a stake, this year's poverty has no stake at all.' Yangshan said: 'You are allowed to understand Tathagata Zen. You haven't even dreamed of Patriarchal Zen.'
見在。師復有頌曰。我有一機。瞬目視伊。若人不會。別喚沙彌。仰乃報溈山曰。且喜閉師弟會祖師禪也。(玄覺云。且道。如來禪與祖師禪。分不分。長慶棱云。一時坐卻)師初開堂。溈山令僧送書並拄杖至。師接得便哭蒼天蒼天。僧曰。和尚為甚麼如此。師曰。祇為春行秋令。上堂。道由悟達。不在語言。況是密密堂堂。曾無間隔。不勞心意。暫借回光。日用全功。迷徒自背。僧問。如何是香嚴境。師曰。華木不滋。問如何是仙陀婆。師敲禪床曰。過這裡來。問如何是現在學。師以扇子旋轉示之曰。見么。僧無語。問如何是正命食師以手撮而示之。問如何是無表戒。師曰。待阇黎作俗即說。問如何是聲色外相見一句。師曰。如某甲未住香嚴時。且道在甚麼處。曰恁么則亦不敢道有所在。師曰。如幻人心心所法。問如何是直截根源佛所印。師拋下拄杖散手而去。問如何是佛法大意。師曰。今年霜降早。蕎麥總不收。問如何是西來意。師以手入懷作拳展開與之。僧乃跪膝。以兩手作受勢。師曰。是甚麼。僧無對。問離四句絕百非請和尚道。師曰。獵師前不得說本師戒。上堂。若論此事。如人上樹。口銜樹枝。腳不踏枝。手不攀枝。樹下忽有人。問如何是祖師西來意。不對他。又違他所問。若對他。又喪身失命。當恁么
【現代漢語翻譯】 現代漢語譯本： 現在（見在，指當下）。香嚴智閑禪師又有偈頌說：『我有一機（機，指禪機），瞬目視伊（伊，指它）。若人不會，別喚沙彌（沙彌，指小和尚）。』 仰山慧寂禪師於是稟告溈山靈佑禪師說：『可喜香嚴智閑師弟領會了祖師禪啊。』（玄覺禪師評論說：『請問，如來禪與祖師禪，分不分？』長慶慧棱禪師說：『一時坐卻（一時坐卻，指同時泯滅）。』） 香嚴智閑禪師初次開堂說法，溈山靈佑禪師派僧人送書信和拄杖到香嚴寺。香嚴智閑禪師接過後便哭喊：『蒼天啊蒼天！』僧人問：『和尚為什麼這樣？』香嚴智閑禪師說：『只因爲春行秋令（春行秋令，比喻時序顛倒）。』 上堂說法時，香嚴智閑禪師說：『道由悟達，不在語言。況是密密堂堂，曾無間隔。不勞心意，暫借回光。日用全功，迷徒自背。』（道由悟達，不在語言：真理的領悟在於自身體驗，而非言語表達。密密堂堂，曾無間隔：指真理無處不在，無時不在，與我們從未分離。不勞心意，暫借回光：不需要費心思考，只需稍微反觀自照。日用全功，迷徒自背：日常生活中處處都是真理的體現，迷惑的人卻背道而馳。） 有僧人問：『如何是香嚴境？』香嚴智閑禪師說：『華木不滋（華木不滋，指萬物寂滅，空無一物）。』 問：『如何是仙陀婆（仙陀婆，梵語，意為鹽、水、器皿、馬，需根據語境判斷）？』香嚴智閑禪師敲禪床說：『過這裡來。』 問：『如何是現在學？』香嚴智閑禪師用扇子旋轉著給僧人看，說：『見么？』僧人無語。 問：『如何是正命食（正命食，指清凈如法的飲食）？』香嚴智閑禪師用手撮起食物的樣子給僧人看。 問：『如何是無表戒（無表戒，指受戒后在身心中產生的無形力量）？』香嚴智閑禪師說：『待阇黎（阇黎，梵語，指阿阇黎，意為導師）作俗即說（待阇黎作俗即說，指等到你還俗了再說）。』 問：『如何是聲色外相見一句？』香嚴智閑禪師說：『如某甲（某甲，古代常用作自稱）未住香嚴時，且道在甚麼處？』僧人說：『恁么則（恁么則，如此說來）亦不敢道有所在。』香嚴智閑禪師說：『如幻人心心所法（如幻人心心所法，指一切心念和現象都是虛幻不實的）。』 問：『如何是直截根源佛所印（直截根源佛所印，指直指人心，見性成佛）？』香嚴智閑禪師拋下拄杖，散手而去。 問：『如何是佛法大意？』香嚴智閑禪師說：『今年霜降早，蕎麥總不收。』 問：『如何是西來意（西來意，指禪宗的宗旨）？』香嚴智閑禪師用手伸入懷中，握成拳頭，然後展開給他看。僧人於是跪下，用兩手做出接受的姿勢。香嚴智閑禪師說：『是甚麼？』僧人無言以對。 問：『離四句絕百非（離四句絕百非，指超越一切概念和對立）請和尚道。』香嚴智閑禪師說：『獵師前不得說本師戒（獵師前不得說本師戒，比喻不要在不理解的人面前談論高深的佛法）。』 上堂說法時，香嚴智閑禪師說：『若論此事，如人上樹，口銜樹枝，腳不踏枝，手不攀枝。樹下忽有人，問如何是祖師西來意。不對他，又違他所問。若對他，又喪身失命。當恁么（當恁么，當如何是好）？』
【English Translation】 English version: Now (seeing now, referring to the present moment). Zen Master Xiangyan Zhixian also had a verse saying: 'I have a mechanism (mechanism, referring to Zen opportunity), in the blink of an eye, it sees it (it, referring to it). If people don't understand, call a novice monk (novice monk, referring to a young monk) separately.' Zen Master Yangshan Huiji then reported to Zen Master Weishan Lingyou, saying: 'It's gratifying that disciple Xiangyan Zhixian has understood the Zen of the Patriarchs.' (Zen Master Xuanjue commented: 'May I ask, are the Tathagata Zen and the Patriarchal Zen separate or not?' Zen Master Changqing Huiling said: 'Simultaneously extinguished.') When Zen Master Xiangyan Zhixian first opened the Dharma hall, Zen Master Weishan Lingyou sent a monk to deliver a letter and a staff to Xiangyan Temple. Zen Master Xiangyan Zhixian took it and cried out: 'Heaven, oh heaven!' The monk asked: 'Venerable, why are you like this?' Zen Master Xiangyan Zhixian said: 'Only because spring acts with autumn orders (spring acts with autumn orders, a metaphor for the reversal of the seasons).' When ascending the Dharma hall to preach, Zen Master Xiangyan Zhixian said: 'The Way is attained through enlightenment, not in words. Moreover, it is closely and grandly present, without any separation. Without laboring the mind, temporarily borrow the light of reflection. Daily use is complete, but deluded followers turn their backs on it.' (The Way is attained through enlightenment, not in words: The understanding of truth lies in personal experience, not verbal expression. Closely and grandly present, without any separation: Refers to the truth being everywhere, at all times, and never separated from us. Without laboring the mind, temporarily borrow the light of reflection: No need to think hard, just reflect on yourself slightly. Daily use is complete, but deluded followers turn their backs on it: The truth is reflected everywhere in daily life, but the confused turn away from it.) A monk asked: 'What is the realm of Xiangyan?' Zen Master Xiangyan Zhixian said: 'Flowers and trees do not grow (flowers and trees do not grow, referring to the extinction of all things, nothingness).' Asked: 'What is Sendhava (Sendhava, Sanskrit, meaning salt, water, utensils, horse, needs to be judged according to the context)?' Zen Master Xiangyan Zhixian knocked on the Zen bed and said: 'Come over here.' Asked: 'What is present learning?' Zen Master Xiangyan Zhixian showed the monk by rotating a fan, saying: 'See?' The monk was speechless. Asked: 'What is right livelihood (right livelihood, referring to pure and lawful food)?' Zen Master Xiangyan Zhixian showed the monk the appearance of picking up food with his hand. Asked: 'What is non-manifested precept (non-manifested precept, referring to the invisible power generated in the body and mind after receiving the precepts)?' Zen Master Xiangyan Zhixian said: 'Wait until the Acharya (Acharya, Sanskrit, referring to Acharya, meaning teacher) becomes a layman, then I will tell you (wait until the Acharya becomes a layman, then I will tell you, meaning wait until you return to secular life before I tell you).' Asked: 'What is a sentence seen outside of sound and form?' Zen Master Xiangyan Zhixian said: 'When I (a common ancient self-reference) had not yet lived in Xiangyan, where do you say I was?' The monk said: 'In that case (in that case, so to speak), I dare not say there is a place.' Zen Master Xiangyan Zhixian said: 'Like the illusory human mind and mental phenomena (like the illusory human mind and mental phenomena, referring to all thoughts and phenomena being illusory and unreal).' Asked: 'What is the direct root source sealed by the Buddha (direct root source sealed by the Buddha, referring to directly pointing to the human mind, seeing one's nature and becoming a Buddha)?' Zen Master Xiangyan Zhixian threw down his staff and left with his hands scattered. Asked: 'What is the great meaning of the Buddha-dharma?' Zen Master Xiangyan Zhixian said: 'This year the frost came early, and the buckwheat was not harvested at all.' Asked: 'What is the meaning of the Westward Transmission (meaning of the Westward Transmission, referring to the purpose of Zen Buddhism)?' Zen Master Xiangyan Zhixian put his hand into his bosom, made a fist, and then opened it to show him. The monk then knelt down and made a gesture of receiving with both hands. Zen Master Xiangyan Zhixian said: 'What is it?' The monk was speechless. Asked: 'Apart from the four phrases and beyond the hundred negations (apart from the four phrases and beyond the hundred negations, referring to transcending all concepts and oppositions), please tell me, Venerable.' Zen Master Xiangyan Zhixian said: 'Do not speak of the precepts of the original teacher in front of the hunter (do not speak of the precepts of the original teacher in front of the hunter, a metaphor for not talking about profound Buddhist teachings in front of those who do not understand).' When ascending the Dharma hall to preach, Zen Master Xiangyan Zhixian said: 'If we talk about this matter, it is like a person climbing a tree, holding a branch in his mouth, his feet not stepping on the branch, and his hands not holding the branch. Suddenly someone under the tree asks, what is the meaning of the Patriarch's Westward Transmission? If you don't answer him, you violate his question. If you answer him, you will lose your life. What to do (what to do)?'
時作么生即得。時有虎頭招上座。出衆云。樹上即不問。未上樹時。請和尚道。師乃呵呵大笑。師問僧。甚處來。曰溈山來。師曰。和尚近日有何言句。曰有僧問。如何是西來意。和尚豎起拂子。師曰。彼中兄弟作么生會。曰彼中商量道。即色明心。附物顯理。師曰。會即便會。著甚死急。僧卻問。師意如何。師亦豎起拂子。(玄沙云。祇這香嚴腳跟未點地。云居錫云。甚麼處是香巖腳跟未點地處)師有偈曰。子啐母啄。子覺母殼。子母俱亡。應緣不錯。同道唱和妙玄獨腳。師凡示學徒。語多簡直。有偈頌二百餘篇。隨緣對機不拘聲律。諸方盛行。后謚襲燈禪師。
杭州徑山洪諲禪師
吳興人也。僧問。掩息如灰時如何。師曰。猶是時人功干。曰干后如何。師曰。耕人田不種。曰畢竟如何。師曰。禾熟不臨場。問龍門不假風雷勢。便透得者如何。師曰。猶是一品二品。曰此既是階級。向上事如何。師曰。吾不知有汝龍門。問如霜如雪時如何。師曰。猶是污染。曰不污染時如何。師曰。不同色。許州全明上座。先問石霜。一毫穿眾穴時如何。霜曰。直須萬年去。曰萬年后如何。霜曰。登科任汝登科。拔萃任汝㧞萃。后問師曰。一毫穿眾穴時如何。師曰。光靴任汝光靴。結果任汝結果。問如何是長。師曰。千
【現代漢語翻譯】 現代漢語譯本： 如何是'時作么生即得'（如何是把握時機）？當時有虎頭招上座（一位名叫虎頭招的上座）站出來說：『樹上的情況暫且不問，未上樹時，請和尚開示。』 師父聽后只是呵呵大笑。師父問僧人：『從哪裡來？』 回答說：『從溈山（地名）來。』 師父問：『溈山和尚近日有什麼開示？』 回答說：『有僧人問：如何是西來意（禪宗祖師達摩從西方來到中國的本意）？和尚豎起拂子（一種禪宗常用的法器）。』 師父說：『他們那裡的人怎麼理解？』 回答說：『他們那裡的人商量說：即色明心（透過現象明白心性），附物顯理（依附事物來顯現真理）。』 師父說：『理解了就理解了，著什麼急呢？』 僧人反問：『師父您的意思是？』 師父也豎起拂子。（玄沙（禪師名）說：『只是這香嚴（禪師名）的腳跟還沒點地。』 云居錫（禪師名）說：『什麼地方是香嚴腳跟未點地之處？』） 師父有一首偈語說：『子啐母啄（小雞和母雞同時啄殼），子覺母殼（小雞覺悟到蛋殼的束縛），子母俱亡（小雞和蛋殼都不存在），應緣不錯（順應機緣沒有差錯）。同道唱和，妙玄獨腳（共同唱和，精妙玄奧，獨樹一幟）。』 師父平時教導學徒，言語大多直截了當。有偈頌二百餘篇，隨緣應機，不拘泥於聲律，在各地廣為流傳。后謚號為襲燈禪師。
杭州徑山洪諲禪師
是吳興（地名）人。有僧人問：『掩息如灰時如何（進入涅槃寂靜狀態時如何）？』 師父說：『仍然是時人的功夫。』 問：『功夫之後如何？』 師父說：『耕別人的田卻不播種。』 問：『究竟如何？』 師父說：『稻穀成熟了卻不到場上收割。』 問：『龍門（比喻險峻的地方）不借助風雷之勢，便能穿透的人如何？』 師父說：『仍然是一品二品。』 問：『既然有階級，向上之事如何？』 師父說：『我不知道有你的龍門。』 問：『如霜如雪時如何？』 師父說：『仍然是污染。』 問：『不污染時如何？』 師父說：『不同於顏色。』 許州（地名）全明上座（一位名叫全明的上座），先前問石霜（禪師名）：『一毫穿眾穴時如何（一根毫毛穿過所有孔穴時如何）？』 石霜說：『必須等待萬年。』 問：『萬年后如何？』 石霜說：『考中科舉任你考中科舉，出類拔萃任你出類拔萃。』 後來問師父：『一毫穿眾穴時如何？』 師父說：『光亮的靴子任你光亮，結果任你結果。』 問：『如何是長？』 師父說：『千』
【English Translation】 English version: What is 'how to seize the moment'? At that time, the Venerable Hutou Zhao stepped forward and said, 'I won't ask about the situation on the tree for now. Before climbing the tree, please enlighten us, Master.' The Master just laughed heartily. The Master asked the monk, 'Where do you come from?' He replied, 'From Weishan (place name).' The Master asked, 'What teachings has the Abbot of Weishan given recently?' He replied, 'A monk asked: What is the meaning of the Western Coming (the original intention of Bodhidharma, the patriarch of Zen Buddhism, coming from the West to China)? The Abbot raised his whisk (a ritual object commonly used in Zen Buddhism).' The Master said, 'How do the brothers there understand it?' He replied, 'They discussed and said: 'Manifesting the mind through phenomena, revealing the principle by attaching to things.' The Master said, 'If you understand, you understand. Why be so anxious?' The monk asked in return, 'What is your meaning, Master?' The Master also raised his whisk. (Xuan Sha (Zen master's name) said: 'It's just that Xiangyan's (Zen master's name) heels haven't touched the ground yet.' Yunju Xi (Zen master's name) said: 'Where is the place where Xiangyan's heels haven't touched the ground?') The Master had a verse that said: 'The chick pecks, the hen pecks (the chick and the hen peck the shell at the same time), the chick realizes the shell (the chick realizes the confinement of the eggshell), both chick and shell disappear (both the chick and the eggshell cease to exist), responding to conditions without error (adapting to circumstances without fault). Harmonizing in the Way, the wonderful and profound stands alone.' The Master usually taught his disciples with straightforward words. He had more than two hundred verses, adapting to circumstances and not adhering to prosody, which were widely circulated in various places. He was later posthumously named Zen Master Xideng.
Zen Master Hongyin of Jingshan in Hangzhou
Was a native of Wuxing (place name). A monk asked, 'What is it like when breath is extinguished like ashes (entering the state of Nirvana and tranquility)?' The Master said, 'It is still the effort of people of this time.' He asked, 'What after the effort?' The Master said, 'Plowing someone else's field but not sowing seeds.' He asked, 'What ultimately?' The Master said, 'When the rice is ripe, not going to the field to harvest.' He asked, 'What about someone who can penetrate the Dragon Gate (a metaphor for a dangerous place) without relying on the power of wind and thunder?' The Master said, 'Still first or second grade.' He asked, 'Since there are grades, what about the matter of going upward?' The Master said, 'I don't know about your Dragon Gate.' He asked, 'What is it like when it is like frost or snow?' The Master said, 'Still defilement.' He asked, 'What is it like when there is no defilement?' The Master said, 'Different from color.' Venerable Quanming of Xuzhou (place name) previously asked Shishuang (Zen master's name), 'What is it like when one hair penetrates all holes?' Shishuang said, 'You must wait ten thousand years.' He asked, 'What after ten thousand years?' Shishuang said, 'Pass the imperial examination as you wish, excel as you wish.' Later he asked the Master, 'What is it like when one hair penetrates all holes?' The Master said, 'Shiny boots as you wish, results as you wish.' He asked, 'What is long?' The Master said, 'Thousand.'
聖不能量。曰如何是短。師曰。蟭螟眼裡著不滿。其僧不肯便去。舉似石霜。霜曰。祇為太近實頭。僧卻問霜。如何是長。霜曰。不屈曲。曰如何是短。霜曰。雙陸盤中不喝彩。佛日長老訪師。師問。伏承長老獨化一方。何以薦游峰頂。日曰。朗月當空掛。冰霜不自寒。師曰。莫是長老家風也無。日曰。峭峙萬重關。于中含寶月。師曰。此猶是文言。作么生是長老家風。日曰。今日賴遇佛日。卻問隱密全真。時人知有道不得。太省無辜。時人知有道得。於此二途。猶是時人升降處。未審和尚親道。自道如何道。師曰。我家道處無可道。日曰。如來路上無私曲。便請玄音和一場。師曰。任汝二輪更互照。碧潭云外不相關。日曰。為報白頭無限客。此回年少莫歸鄉。師曰。老少同輪無向背。我家玄路勿參差。日曰。一言定天下。四句為誰宣。師曰。汝言有三四。我道其中一也無。師因有偈曰。東西不相顧。南北與誰留。汝言有三四。我道一也無。光化四年。九月二十八日。白眾而化。
滁州定山神英禪師
因椑樹省和尚行腳時參問。不落數量。請師道。師提起數珠曰。是落不落。樹曰。圓珠三竅時人知有。請師圓前話。師便打。樹拂袖便出。師曰。三十年後。槌胸大哭去在。樹住后示眾曰。老僧三十年前。至
【現代漢語翻譯】 現代漢語譯本 聖不能量。問：『什麼是短？』 師父說：『蟭螟（一種小蟲）眼裡都填不滿。』 那僧人不明白，就離開了。把這事告訴了石霜。石霜說：『只因爲太執著于實在的東西。』 僧人反問石霜：『什麼是長？』 石霜說：『不彎曲。』 問：『什麼是短？』 石霜說：『雙陸棋盤中不喝彩（指沒有趣味）。』 佛日長老拜訪師父。師父問：『聽說長老獨自教化一方，如何推薦遊覽峰頂？』 佛日說：『明亮的月亮當空懸掛，冰霜自然寒冷。』 師父說：『莫非這就是長老的家風？』 佛日說：『高聳萬重關隘，其中包含寶月。』 師父說：『這還是文字上的表達，什麼是長老的家風？』 佛日說：『今日幸虧遇到佛日，反過來問隱秘的全真。世人知道卻說不出來，太簡省反而無辜。世人知道也能說出來，在這兩條路上，還是世人升降的地方。不知道和尚您親自說的，自己怎麼說？』 師父說：『我家所說之處無可說。』 佛日說：『如來的道路上沒有私心邪曲，請您用玄妙的聲音唱和一場。』 師父說：『任憑你的日月二輪交替照耀，碧綠的深潭與云外毫不相干。』 佛日說：『爲了告訴無數白髮人，這次年輕就不要回故鄉。』 師父說：『老少同在一個輪子上沒有方向，我家的玄妙道路不要有偏差。』 佛日說：『一句話安定天下，四句偈為誰宣說？』 師父說：『你說有三四句，我說其中一句也沒有。』 師父因此作偈說：『東西互不相顧，南北與誰停留？你說有三四句，我說一句也沒有。』 光化四年九月二十八日，告訴眾人後圓寂。
滁州定山神英禪師
因為椑樹省和尚行腳時參問。『不落數量』，請師父開示。師父提起數珠說：『是落還是不落？』 椑樹說：『圓珠三竅時人知道。請師父圓前話。』 師父就打他。椑樹拂袖便走。師父說：『三十年後，捶胸大哭去吧。』 椑樹住持后對大眾說：『老僧三十年前，到--
【English Translation】 English version 'The Saint' cannot be measured.' Asked: 'What is short?' The Master said: 'Even the eye of a midge (tiny insect) cannot be filled.' The monk did not understand and left. He told this to Shishuang. Shishuang said: 'It is only because you are too attached to the reality.' The monk asked Shishuang in return: 'What is long?' Shishuang said: 'Not curved.' Asked: 'What is short?' Shishuang said: 'No cheering in the Shuanglu (a board game) board (meaning no fun).' Elder Furi (Buddha's Day) visited the Master. The Master asked: 'I heard that the Elder is teaching alone in one direction, how do you recommend visiting the peak?' Furi said: 'The bright moon hangs in the sky, and the ice and frost are naturally cold.' The Master said: 'Could this be the Elder's family style?' Furi said: 'Steeply standing ten thousand passes, containing a precious moon within.' The Master said: 'This is still a literary expression, what is the Elder's family style?' Furi said: 'Today, fortunately, I met Furi, and in turn, I ask about the secret complete truth. People know it but cannot say it, too simple is innocent. People know it and can say it, on these two paths, it is still where people rise and fall. I don't know how the Master personally says it, how do you say it yourself?' The Master said: 'There is nothing to say where my family says.' Furi said: 'There is no selfishness or crookedness on the road of Tathagata (another name for Buddha), please harmonize with a mysterious sound.' The Master said: 'Let your two wheels of sun and moon shine alternately, the green deep pool is not related to the clouds outside.' Furi said: 'To tell countless white-haired guests, this time when you are young, don't return to your hometown.' The Master said: 'Old and young are on the same wheel without direction, my family's mysterious road should not have deviations.' Furi said: 'One sentence stabilizes the world, for whom are the four lines of verse proclaimed?' The Master said: 'You say there are three or four sentences, I say there is not even one among them.' The Master therefore composed a verse saying: 'East and west do not look at each other, north and south, with whom do you stay? You say there are three or four sentences, I say there is not even one.' On the twenty-eighth day of the ninth month of Guanghua's fourth year, he told everyone and passed away.
Chan Master Shenying (Divine Hero) of Dingshan (Fixed Mountain) in Chuzhou
Because Monk Bisheshu (Pipal Tree) asked during his pilgrimage. 'Not falling into numbers,' please Master enlighten. The Master picked up the rosary and said: 'Is it falling or not falling?' Bisheshu said: 'People know when the round bead has three holes. Please Master complete the previous words.' The Master then hit him. Bisheshu flicked his sleeves and left. The Master said: 'Thirty years later, go and beat your chest and cry.' After Bisheshu became the abbot, he said to the public: 'Thirty years ago, the old monk went to --'
定山被他熱謾一上。不同小小。師見首座洗衣。遂問作甚麼。座提起衣示之。師曰。洗底是甚衣。座曰。關中使䥫錢。師喚維那。移下座掛搭著。
襄州延慶山法端禪師
僧問。蚯蚓斬為兩段。兩頭俱動。佛性在阿那頭。師展兩手。(洞山別云。問底在阿那頭)師滅后謚紹真禪師。
益州應天和尚
僧問。人人盡有佛性。如何是和尚佛性。師曰。汝喚甚麼作佛性。曰恁么則和尚無佛性也。師乃叫快活快活。
福州九峰慈慧禪師
初在溈山。山上堂曰。汝等諸人。祇得大機。不得大用。師便抽身出去。溈召之。師更不回顧。溈曰。此子堪為法器。一日辭溈山曰。某甲辭違和尚。千里之外不離左右。溈動容曰。善為。
京兆府米和尚(亦謂七師)
參學后歸受業寺。有老宿問。月中斷井索。時人喚作蛇。未審七師見佛喚作甚麼。師曰。若有佛見。即同眾生。(法眼別云。此是甚麼時節問。法燈別云。喚底不是)老宿曰。千年桃核。師令僧去問仰山曰。今時還假悟也無。仰曰。悟即不無。爭奈落在第二頭。師深肯之。又令僧問洞山曰。那個究竟作么生。洞曰。卻須問他始得。師亦肯之。僧問。自古上賢還達真正理也無。師曰。達。曰祇如真正理。作么生達。師曰。當時霍
【現代漢語翻譯】 現代漢語譯本 定山被他狠狠地謾罵了一頓，非常不高興。禪師看見首座在洗衣服，就問：『你在做什麼？』首座提起衣服給他看。禪師說：『你洗的到底是什麼衣服？』首座說：『關中的使者用鐵錢來換的。』禪師叫維那，把首座的座位撤掉，讓他掛單離開。
襄州延慶山法端禪師 有僧人問：『蚯蚓被斬成兩段，兩頭都在動，佛性在哪一頭？』禪師伸出兩隻手。（洞山另外說：『問話的人，你的問題在哪一頭？』）禪師圓寂后，謚號為紹真禪師。
益州應天和尚 有僧人問：『人人都具有佛性，什麼是和尚您的佛性？』禪師說：『你把什麼叫做佛性？』僧人說：『這樣說來，和尚您就沒有佛性了。』禪師於是大叫：『快活！快活！』
福州九峰慈慧禪師 當初在溈山（Weishan）[地名，也指溈山靈佑禪師]，溈山禪師上堂說法時說：『你們這些人，只有大的根機，沒有大的作用。』慈慧禪師便抽身離開。溈山禪師叫住他，慈慧禪師頭也不回。溈山禪師說：『這個弟子可以成為法器。』一天，慈慧禪師向溈山禪師辭別說：『我離開和尚您，即使遠在千里之外，也像在您身邊一樣。』溈山禪師動容地說：『好好保重。』
京兆府米和尚（也叫七師） 米和尚參學回來后，回到他出家的寺廟。有位老修行問：『月亮中間斷了井繩，世人說是蛇，不知道七師您見到佛會說什麼？』米和尚說：『如果有了佛的見解，就和眾生一樣了。』（法眼（Fayan）[人名]另外說：『這是什麼時節問的問題？』法燈（Fadeng）[人名]另外說：『說它是蛇的那個不是蛇。』）老修行說：『這是千年的桃核。』米和尚讓僧人去問仰山（Yangshan）[人名]說：『現在還需要開悟嗎？』仰山說：『開悟不是沒有，只是落在第二義。』米和尚非常認可。又讓僧人去問洞山（Dongshan）[人名]說：『那個究竟是怎麼回事？』洞山說：『應該去問問他才行。』米和尚也很認可。有僧人問：『自古以來的賢人，是否通達真正的道理？』米和尚說：『通達。』僧人說：『既然通達真正的道理，是怎麼通達的？』米和尚說：『當時就明白了。』
【English Translation】 English version Dingshan was severely scolded by him and was very unhappy. The Chan master saw the head monk washing clothes and asked, 'What are you doing?' The head monk held up the clothes to show him. The Chan master said, 'What kind of clothes are you washing?' The head monk said, 'They were exchanged by envoys from Guanzhong for iron coins.' The Chan master told the director to remove the head monk's seat and have him leave the monastery.
Chan Master Faduan of Yanqing Mountain in Xiangzhou A monk asked, 'When an earthworm is cut into two pieces, both ends move. Where is the Buddha-nature in which end?' The Chan master stretched out both hands. (Dongshan (洞山) [name of a person] said differently: 'Questioner, where is your question in which end?') After the Chan master passed away, he was posthumously named Chan Master Shaozhen.
Reverend Yingtian of Yizhou A monk asked, 'Everyone has Buddha-nature. What is the Reverend's Buddha-nature?' The Reverend said, 'What do you call Buddha-nature?' The monk said, 'In that case, the Reverend has no Buddha-nature.' The Reverend then shouted, 'Happy! Happy!'
Chan Master Cihui of Jiufeng in Fuzhou Initially, at Weishan (溈山) [place name, also refers to Chan Master Weishan Lingyou], Chan Master Weishan said in the Dharma hall, 'All of you only have great potential, but not great application.' Chan Master Cihui then withdrew and left. Weishan called him back, but Cihui did not look back. Weishan said, 'This disciple is worthy of becoming a Dharma vessel.' One day, Cihui bid farewell to Weishan, saying, 'I am leaving you, Reverend, but even thousands of miles away, I will be as if I am by your side.' Weishan was moved and said, 'Take care.'
Reverend Mi of Jingzhao Prefecture (also called Seventh Master) After studying with various teachers, Reverend Mi returned to the temple where he had been ordained. An old practitioner asked, 'If a well rope is broken in the middle of the moon, people call it a snake. What would Seventh Master call a Buddha if he saw one?' Reverend Mi said, 'If one has the view of a Buddha, then one is the same as all sentient beings.' (Fayan (法眼) [name of a person] said differently: 'What kind of question is this to ask at this time?' Fadeng (法燈) [name of a person] said differently: 'The one who calls it a snake is not a snake.') The old practitioner said, 'This is a thousand-year-old peach pit.' Reverend Mi told a monk to ask Yangshan (仰山) [name of a person], 'Is enlightenment still necessary nowadays?' Yangshan said, 'Enlightenment is not absent, but it falls into the secondary meaning.' Reverend Mi deeply agreed. He also told a monk to ask Dongshan (洞山) [name of a person], 'What is the ultimate matter?' Dongshan said, 'You should ask him to find out.' Reverend Mi also agreed. A monk asked, 'Have the sages of the past attained the true principle?' Reverend Mi said, 'They have.' The monk said, 'Since they have attained the true principle, how did they attain it?' Reverend Mi said, 'They understood it at that time.'
光賣假銀城與單于。契書是甚麼人做。曰某甲直得杜口無言。師曰。平地教人作保。問如何是衲衣下事。師曰。醜陋任君嫌。不掛雲霞色。
晉州霍山和尚
因仰山一僧到。自稱集云峰下四藤條。天下大禪佛參。師乃喚維那打鐘著。大禪佛驟步而去。
元康和尚
因訪石樓。樓才見便收足坐。師曰。得恁么威儀周足。樓曰。汝適來見個甚麼。師曰。無端被人領過。樓曰。須是與么始為真見。師曰。苦哉。賺殺幾人來。樓便起身。師曰。見則見矣。動則不動。樓曰。盡力道不出定也。師拊掌三下。後有僧舉似南泉。泉曰。天下人斷這兩個漢是非不得。若斷得。與他同參。
蘄州三角山法遇庵主
因荒亂寇師入山。執刃而問。和尚有甚財寶。師曰。僧家之寶非君所宜。寇曰。是何寶。師震聲一喝。寇不悟。以刃加之。
襄州王敬初常侍
視事次。米和尚至。公乃舉筆示之。米曰。還判得虛空否。公擲筆入宅。更不復出。米致疑。明日憑鼓山供養主。入探其意。米亦隨至。潛在遮蔽間偵伺。供養主才坐。問曰。昨日米和尚有甚麼言句便不相見。公曰。師子咬人。韓獹逐塊。米聞此語。即省前謬。遽出朗笑曰。我會也我會也。公曰。會即不無。你試道看。米曰。請常侍舉。
【現代漢語翻譯】 現代漢語譯本 『光賣假銀城與單于』（光：指光禿禿地；賣假銀城與單于：指虛張聲勢，沒有實際內容）。『契書是甚麼人做』（契書：合同，這裡指憑證）。僧人『曰某甲直得杜口無言』（某甲：泛指某人，這裡指僧人自己；杜口無言：啞口無言）。師父說：『平地教人作保』（平地教人作保：無中生有，強人所難）。問：『如何是衲衣下事』（衲衣下事：指修行人的本分事）。師父說：『醜陋任君嫌，不掛雲霞色』（醜陋任君嫌：即使外表醜陋也不在意；不掛雲霞色：不追求華麗的外表，注重內在）。
晉州霍山和尚
因為仰山的一位僧人來到，自稱是集云峰下的『四藤條』（四藤條：比喻有能力的人）。說要參訪『天下大禪佛』（天下大禪佛：指有很高禪修境界的人）。霍山和尚於是叫維那（維那：寺院中負責僧眾事務的人）打鐘。這位『大禪佛』立刻離開了。
元康和尚
因為拜訪石樓。石樓剛一見到元康和尚就收回雙腳坐正。元康和尚說：『得到如此威儀周全』。石樓說：『你剛才看見了什麼？』元康和尚說：『無端被人領過』（無端被人領過：無緣無故被人誤導）。石樓說：『必須這樣才是真正的見地』。元康和尚說：『苦哉，賺殺幾人來』（苦哉：可悲啊；賺殺幾人來：欺騙了多少人啊）。石樓於是起身。元康和尚說：『見則見矣，動則不動』（見則見矣：見地是有了；動則不動：但修行還不夠）。石樓說：『盡力也說不出定』（定：指禪定）。元康和尚拍掌三下。後來有僧人把這件事告訴南泉。南泉說：『天下人斷這兩個漢是非不得』（斷這兩個漢是非不得：無法評判這兩個人的對錯）。『若斷得，與他同參』（若斷得：如果能評判；與他同參：就和他一起參禪）。
蘄州三角山法遇庵主
因為戰亂，寇兵入山。拿著刀問法遇庵主：『和尚有什麼財寶？』法遇庵主說：『僧家的寶物不是你們應該得到的』。寇兵問：『是什麼寶物？』法遇庵主大喝一聲。寇兵不明白，用刀砍向他。
襄州王敬初常侍
在處理公務的時候，米和尚來了。王敬初常侍於是舉起筆示意。米和尚說：『還能判決虛空嗎？』王敬初常侍扔掉筆回到內宅，不再出來。米和尚感到疑惑。第二天，依靠鼓山供養主（供養主：提供寺廟供養的人）去探問他的意思。米和尚也跟隨著，躲在屏風後面偷聽。供養主剛坐下，就問：『昨天米和尚說了什麼話，您就不再相見？』王敬初常侍說：『獅子咬人，韓獹逐塊』（獅子咬人：比喻有真本事；韓獹逐塊：比喻沒有真本事，只追逐表面的東西）。米和尚聽到這句話，立刻明白了之前的錯誤。立刻出來大笑著說：『我會了，我會了』。王敬初常侍說：『會了也不是沒有可能，你試著說看』。米和尚說：『請常侍先說』。
English version 『Guang mai jia yin cheng yu Chanyu』 (光賣假銀城與單于) (Guang: Barely; mai jia yin cheng yu Chanyu: selling fake silver city to Chanyu, meaning making empty boasts without substance). 『Qi shu shi shenme ren zuo』 (契書是什麼人做) (Qi shu: contract, here referring to evidence). The monk 『yue mou jia zhi de du kou wu yan』 (曰某甲直得杜口無言) (mou jia: someone, here referring to the monk himself; du kou wu yan: speechless). The master said: 『Ping di jiao ren zuo bao』 (平地教人作保) (Ping di jiao ren zuo bao: asking someone to be a guarantor out of nowhere, forcing someone to do something difficult). Asked: 『Ru he shi na yi xia shi』 (如何是衲衣下事) (na yi xia shi: the fundamental affairs of a practitioner). The master said: 『Choulou ren jun xian, bu gua yun xia se』 (醜陋任君嫌，不掛雲霞色) (Choulou ren jun xian: not caring even if the appearance is ugly; bu gua yun xia se: not pursuing a gorgeous appearance, focusing on the inner self).
Jin Zhou Huo Shan (霍山) Monk
Because a monk from Yang Shan (仰山) came, claiming to be the 『si teng tiao』 (四藤條) (four vines, a metaphor for capable people) under Ji Yun Peak (集云峰). Said he wanted to visit the 『tian xia da chan fo』 (天下大禪佛) (greatest Chan Buddha in the world, referring to someone with a high level of Chan practice). Huo Shan (霍山) then told the Vina (維那) (Vina: the person in charge of monastic affairs in a temple) to ring the bell. This 『great Chan Buddha』 immediately left.
Yuan Kang (元康) Monk
Because he visited Shi Lou (石樓). As soon as Shi Lou (石樓) saw Yuan Kang (元康), he retracted his feet and sat upright. Yuan Kang (元康) said: 『Obtaining such complete dignified manner』. Shi Lou (石樓) said: 『What did you see just now?』 Yuan Kang (元康) said: 『Wu duan bei ren ling guo』 (無端被人領過) (Wu duan bei ren ling guo: being misled for no reason). Shi Lou (石樓) said: 『It must be like this to be true insight』. Yuan Kang (元康) said: 『Ku zai, zhuan sha ji ren lai』 (苦哉，賺殺幾人來) (Ku zai: how sad; zhuan sha ji ren lai: how many people have been deceived). Shi Lou (石樓) then got up. Yuan Kang (元康) said: 『Jian ze jian yi, dong ze bu dong』 (見則見矣，動則不動) (Jian ze jian yi: insight is there; dong ze bu dong: but practice is not enough). Shi Lou (石樓) said: 『Even with all my effort, I can』t speak of samadhi』 (定: samadhi). Yuan Kang (元康) clapped three times. Later, a monk told Nan Quan (南泉) about this. Nan Quan (南泉) said: 『No one in the world can judge the rights and wrongs of these two men』 (天下人斷這兩個漢是非不得). 『If you can judge, then practice Chan with him』 (若斷得，與他同參).
Qi Zhou San Jiao Shan (蘄州三角山) Hermit Fa Yu (法遇)
Because of the war, the bandit soldiers entered the mountain. Holding a knife, they asked Hermit Fa Yu (法遇): 『What treasures does the monk have?』 Hermit Fa Yu (法遇) said: 『The treasures of the monks are not for you to obtain』. The bandit soldiers asked: 『What are the treasures?』 Hermit Fa Yu (法遇) shouted loudly. The bandit soldiers did not understand and slashed at him with a knife.
Xiang Zhou Wang Jingchu (王敬初) Attendant
While handling official business, Monk Mi (米) arrived. Attendant Wang Jingchu (王敬初) then raised his pen to signal. Monk Mi (米) said: 『Can you also judge emptiness?』 Attendant Wang Jingchu (王敬初) threw away the pen and returned to his residence, not coming out again. Monk Mi (米) felt doubtful. The next day, he relied on the Gu Shan (鼓山) almsgiver (供養主: almsgiver) to inquire about his meaning. Monk Mi (米) also followed, hiding behind the screen to eavesdrop. As soon as the almsgiver sat down, he asked: 『What words did Monk Mi (米) say yesterday that made you not want to see him?』 Attendant Wang Jingchu (王敬初) said: 『The lion bites people, the Korean hound chases after scraps』 (獅子咬人: the lion bites people, a metaphor for having real ability; 韓獹逐塊: the Korean hound chases after scraps, a metaphor for not having real ability, only chasing after superficial things). Monk Mi (米) heard these words and immediately understood his previous mistake. He immediately came out laughing loudly and said: 『I understand, I understand』. Attendant Wang Jingchu (王敬初) said: 『It』s not impossible that you understand, try to say it』. Monk Mi (米) said: 『Please, Attendant, speak first』.
【English Translation】 English version 『Barely selling fake silver city to Chanyu』 (Guang mai jia yin cheng yu Chanyu) (Guang: Barely; mai jia yin cheng yu Chanyu: selling fake silver city to Chanyu, meaning making empty boasts without substance). 『Who made the contract?』 (Qi shu shi shenme ren zuo) (Qi shu: contract, here referring to evidence). The monk 『said that he was speechless』 (yue mou jia zhi de du kou wu yan) (mou jia: someone, here referring to the monk himself; du kou wu yan: speechless). The master said: 『Asking someone to be a guarantor out of nowhere』 (Ping di jiao ren zuo bao) (Ping di jiao ren zuo bao: asking someone to be a guarantor out of nowhere, forcing someone to do something difficult). Asked: 『What is the fundamental affair of a practitioner?』 (Ru he shi na yi xia shi) (na yi xia shi: the fundamental affairs of a practitioner). The master said: 『Ugly is up to you to dislike, not adorned with the colors of clouds and rainbows』 (Choulou ren jun xian, bu gua yun xia se) (Choulou ren jun xian: not caring even if the appearance is ugly; bu gua yun xia se: not pursuing a gorgeous appearance, focusing on the inner self).
Jin Zhou Huo Shan (霍山) Monk
Because a monk from Yang Shan (仰山) came, claiming to be the 『four vines』 (si teng tiao) (four vines, a metaphor for capable people) under Ji Yun Peak (集云峰). Said he wanted to visit the 『greatest Chan Buddha in the world』 (tian xia da chan fo) (greatest Chan Buddha in the world, referring to someone with a high level of Chan practice). Huo Shan (霍山) then told the Vina (維那) (Vina: the person in charge of monastic affairs in a temple) to ring the bell. This 『great Chan Buddha』 immediately left.
Yuan Kang (元康) Monk
Because he visited Shi Lou (石樓). As soon as Shi Lou (石樓) saw Yuan Kang (元康), he retracted his feet and sat upright. Yuan Kang (元康) said: 『Obtaining such complete dignified manner』. Shi Lou (石樓) said: 『What did you see just now?』 Yuan Kang (元康) said: 『Being misled for no reason』 (Wu duan bei ren ling guo) (Wu duan bei ren ling guo: being misled for no reason). Shi Lou (石樓) said: 『It must be like this to be true insight』. Yuan Kang (元康) said: 『How sad, how many people have been deceived』 (Ku zai, zhuan sha ji ren lai) (Ku zai: how sad; zhuan sha ji ren lai: how many people have been deceived). Shi Lou (石樓) then got up. Yuan Kang (元康) said: 『Insight is there, but practice is not enough』 (Jian ze jian yi, dong ze bu dong) (Jian ze jian yi: insight is there; dong ze bu dong: but practice is not enough). Shi Lou (石樓) said: 『Even with all my effort, I can』t speak of samadhi』 (定: samadhi). Yuan Kang (元康) clapped three times. Later, a monk told Nan Quan (南泉) about this. Nan Quan (南泉) said: 『No one in the world can judge the rights and wrongs of these two men』 (天下人斷這兩個漢是非不得). 『If you can judge, then practice Chan with him』 (若斷得，與他同參).
Qi Zhou San Jiao Shan (蘄州三角山) Hermit Fa Yu (法遇)
Because of the war, the bandit soldiers entered the mountain. Holding a knife, they asked Hermit Fa Yu (法遇): 『What treasures does the monk have?』 Hermit Fa Yu (法遇) said: 『The treasures of the monks are not for you to obtain』. The bandit soldiers asked: 『What are the treasures?』 Hermit Fa Yu (法遇) shouted loudly. The bandit soldiers did not understand and slashed at him with a knife.
Xiang Zhou Wang Jingchu (王敬初) Attendant
While handling official business, Monk Mi (米) arrived. Attendant Wang Jingchu (王敬初) then raised his pen to signal. Monk Mi (米) said: 『Can you also judge emptiness?』 Attendant Wang Jingchu (王敬初) threw away the pen and returned to his residence, not coming out again. Monk Mi (米) felt doubtful. The next day, he relied on the Gu Shan (鼓山) almsgiver (供養主: almsgiver) to inquire about his meaning. Monk Mi (米) also followed, hiding behind the screen to eavesdrop. As soon as the almsgiver sat down, he asked: 『What words did Monk Mi (米) say yesterday that made you not want to see him?』 Attendant Wang Jingchu (王敬初) said: 『The lion bites people, the Korean hound chases after scraps』 (獅子咬人: the lion bites people, a metaphor for having real ability; 韓獹逐塊: the Korean hound chases after scraps, a metaphor for not having real ability, only chasing after superficial things). Monk Mi (米) heard these words and immediately understood his previous mistake. He immediately came out laughing loudly and said: 『I understand, I understand』. Attendant Wang Jingchu (王敬初) said: 『It』s not impossible that you understand, try to say it』. Monk Mi (米) said: 『Please, Attendant, speak first』.
公乃豎起一隻箸。米曰。這野狐精。公曰。這漢徹也。問僧。一切眾生。還有佛性也無。曰有。公指壁上畫狗子曰。這個還有也無。僧無對。公自代曰。看咬著汝。
南嶽下五世
仰山寂禪師法嗣
袁州仰山西塔光穆禪師
僧問。如何是正聞。師曰。不從耳入。曰作么生。師曰。還聞么。問祖意教意是同是別。師曰。同別且置。汝道。瓶觜里甚麼物出來入去。問如何是西來意。師曰。汝無佛性。問如何是頓。師作圓相示之。曰如何是漸。師以手空中撥三下。
袁州仰山南塔光涌禪師
豫章豐城章氏子。母乳之夕。神光照庭。廄馬皆驚。因以光涌名之。少甚俊敏。依仰山剃度。北遊謁臨濟。復歸侍山。山曰。汝來作甚麼。師曰。禮覲和尚。山曰。還見和尚么。師曰見。山曰。和尚何似驢。師曰。某甲見和尚亦不似佛。山曰。若不似佛。似個甚麼。師曰。若有所似。與驢何別。山大驚曰。凡聖兩忘。情盡體露。吾以此驗人二十年。無決了者。子保任之。山每指謂人曰。此子肉身佛也。僧問。文殊是七佛之師。文殊還有師否。師曰。遇緣即有。曰如何是文殊師。師豎起拂子。僧曰。莫祇這便是么。師放下拂子叉手。問如何是妙用一句。師曰。水到渠成。問真佛住在何處。師曰。言下無
【現代漢語翻譯】 現代漢語譯本：
公（指禪師）於是豎起一根筷子。米（指另一位僧人）說：『這野狐精！』公說：『這漢子真徹底！』問僧人：『一切眾生，還有佛性嗎？』僧人回答：『有。』公指著墻上畫的狗說：『這個還有佛性嗎？』僧人無言以對。公自己代替回答說：『看咬著你！』 南嶽下五世 仰山寂禪師法嗣 袁州仰山西塔光穆禪師 僧人問：『如何是正聞？』師（指光穆禪師）說：『不從耳入。』僧人問：『怎麼生？』師說：『還聞嗎？』問：『祖意（指達摩祖師的意旨）和教意（指佛教的教義）是相同還是不同？』師說：『同別且放一邊，你說說，瓶嘴裡什麼東西出來進去？』問：『如何是西來意（指達摩祖師從西方來到中國的意旨）？』師說：『你無佛性。』問：『如何是頓（指頓悟）？』師畫了一個圓相來表示。僧人問：『如何是漸（指漸悟）？』師用手在空中撥了三下。 袁州仰山南塔光涌禪師 豫章豐城章氏之子。母親哺乳他的晚上，神光照亮庭院，馬廄里的馬都驚動了。因此用光涌來命名他。從小就非常聰敏。依從仰山剃度出家。北遊參謁臨濟禪師，又回來侍奉仰山禪師。仰山禪師問：『你來做什麼？』光涌禪師說：『來禮拜覲見和尚。』仰山禪師問：『還見到和尚嗎？』光涌禪師說：『見到了。』仰山禪師問：『和尚像驢嗎？』光涌禪師說：『我見到和尚也不像佛。』仰山禪師問：『若不像佛，像個什麼？』光涌禪師說：『若有所像，與驢有什麼區別？』仰山禪師大驚說：『凡聖兩忘，情盡體露。我用這個來檢驗人二十年，沒有能決斷了悟的。你好好保任它。』仰山禪師常常指著光涌禪師對人說：『這個孩子是肉身佛啊。』僧人問：『文殊菩薩是七佛之師，文殊菩薩還有老師嗎？』師說：『遇緣即有。』僧人問：『如何是文殊菩薩的老師？』師豎起拂塵。僧人問：『莫非就是這個嗎？』師放下拂塵，叉手而立。問：『如何是妙用一句？』師說：『水到渠成。』問：『真佛住在何處？』師說：『言下無。』
【English Translation】 English version:
The master then raised a chopstick. Mi (referring to another monk) said, 'This wild fox spirit!' The master said, 'This fellow is thorough!' He asked a monk, 'Do all sentient beings have Buddha-nature?' The monk replied, 'Yes.' The master pointed to a dog painted on the wall and said, 'Does this one have it too?' The monk had no answer. The master answered for him, 'Watch out, it's biting you!' Fifth Generation under Nanyue Dharma Successor of Zen Master Yangshan Ji Zen Master Guangmu of Xita Temple, Yangshan, Yuanzhou A monk asked, 'What is right hearing?' The master (referring to Zen Master Guangmu) said, 'It doesn't enter through the ears.' The monk asked, 'How is it then?' The master said, 'Do you still hear?' He asked, 'Are the Patriarch's intention (referring to Bodhidharma's intention) and the teaching's intention (referring to the Buddhist teachings) the same or different?' The master said, 'Let's put aside the same and different. Tell me, what comes in and out of the bottle's mouth?' He asked, 'What is the meaning of the coming from the West (referring to Bodhidharma's coming to China from the West)?' The master said, 'You have no Buddha-nature.' He asked, 'What is sudden (referring to sudden enlightenment)?' The master drew a circle to indicate it. The monk asked, 'What is gradual (referring to gradual enlightenment)?' The master waved his hand three times in the air. Zen Master Guangyong of Nanta Temple, Yangshan, Yuanzhou He was the son of the Zhang family of Fengcheng, Yuzhang. On the night his mother nursed him, divine light illuminated the courtyard, and the horses in the stable were all startled. Therefore, he was named Guangyong. He was very intelligent from a young age. He was tonsured and ordained at Yangshan. He traveled north to visit Linji, and then returned to serve Yangshan. Yangshan said, 'What have you come to do?' Guangyong said, 'To pay respects to the abbot.' Yangshan said, 'Have you seen the abbot?' Guangyong said, 'I have.' Yangshan said, 'Is the abbot like a donkey?' Guangyong said, 'I see the abbot is not like a Buddha either.' Yangshan said, 'If not like a Buddha, what is he like?' Guangyong said, 'If there is any likeness, what is the difference from a donkey?' Yangshan was greatly surprised and said, 'Forgetting both the mundane and the sacred, exhausting emotions and revealing the essence. I have used this to test people for twenty years, and no one has been able to resolve it. You take care of it.' Yangshan often pointed to Guangyong and said to people, 'This child is a living Buddha.' A monk asked, 'Manjusri (Bodhisattva) is the teacher of the Seven Buddhas, does Manjusri have a teacher?' The master said, 'He has one when the conditions meet.' The monk asked, 'What is Manjusri's teacher?' The master raised his whisk. The monk asked, 'Is it just this?' The master put down the whisk and stood with his hands folded. He asked, 'What is the phrase of wonderful function?' The master said, 'When the water comes, the channel is formed.' He asked, 'Where does the true Buddha reside?' The master said, 'No words below.'
相。也不在別處。
晉州霍山景通禪師
初參仰山。山閉目坐。師乃翹起右足曰。如是如是。西天二十八祖亦如是。中華六祖亦如是。和尚亦如是。景通亦如是。仰山起來打四藤條。師因此自稱集云峰下四藤條天下大禪佛。(歸宗下亦有大禪佛。名智通)住後有行者問。如何是佛法大意。師乃禮拜。者曰。和尚為甚麼禮俗人。師曰。汝不見道。尊重弟子。師問僧。甚麼處來。僧提起坐具。師曰。龍頭蛇尾。問如何是佛。師便打。僧亦打。師曰。汝打我有道理。我打汝無道理。僧無語。師又打趁出。師化緣將畢。先備薪于郊野。遍辭檀信。食訖至薪所。謂弟子曰。日午當來報。至日午。師自執炬登積薪上。以笠置頂后。作圓光相。手執拄杖。作降魔杵勢立。終於紅焰中。
杭州無著文喜禪師
嘉禾語溪人也。姓朱氏。七歲依本邑常樂寺。(今崇福也)國清出家。剃染后。習律聽教。屬會昌沙汰。反服韜晦。大中初。例重懺度于鹽官齊峰寺。后謁大慈山性空禪師。空曰。子何不遍參乎。師直往五臺山華嚴寺。至金剛窟禮謁。遇一老翁牽牛而行。邀師入寺。翁呼均提。有童子應聲出迎。翁縱牛引師升堂。堂宇皆耀金色。翁踞床指繡墎命坐。翁曰。近自何來。師曰。南方。翁曰。南方佛法如何住持。
【現代漢語翻譯】 現代漢語譯本： 相，也不在別處。
晉州霍山景通禪師
最初參拜仰山（溈仰宗的仰山慧寂禪師）。仰山閉著眼睛坐著。景通禪師於是翹起右腳說：『如是如是。西天二十八祖（指印度禪宗二十八代祖師）也如是，中華六祖（指禪宗六祖慧能大師）也如是，和尚（指仰山）也如是，景通（指自己）也如是。』仰山起來打了景通禪師四藤條。景通禪師因此自稱集云峰下四藤條天下大禪佛。（歸宗寺下也有大禪佛，名叫智通）住持寺院后，有行者問：『如何是佛法大意？』景通禪師於是禮拜。行者說：『和尚為什麼禮拜俗人？』景通禪師說：『你沒聽過嗎？尊重弟子。』景通禪師問僧人：『從哪裡來？』僧人提起坐具。景通禪師說：『龍頭蛇尾。』問：『如何是佛？』景通禪師便打。僧人也打。景通禪師說：『你打我有道理，我打你沒道理。』僧人無話可說。景通禪師又打了他，把他趕了出去。景通禪師化緣將要完畢，事先在郊外準備好柴火，遍辭施主信徒。吃完飯後到達柴火處，對弟子說：『中午時分當來稟報。』到了中午時分，景通禪師親自拿著火把登上柴堆，把斗笠放在頭頂後面，作成圓光相，手執拄杖，作成降魔杵的姿勢站立，最終在紅色的火焰中圓寂。
杭州無著文喜禪師
嘉禾語溪人，姓朱。七歲時依本邑常樂寺（現在的崇福寺）在國清寺出家。剃度染衣后，學習戒律，聽聞教義。適逢會昌法難，還俗隱居。大中初年，按照慣例在鹽官齊峰寺重新懺悔出家。后拜謁大慈山性空禪師。性空禪師說：『你為什麼不四處參學呢？』文喜禪師直接前往五臺山華嚴寺，到金剛窟禮拜。遇到一位老翁牽著牛走，邀請文喜禪師進入寺廟。老翁呼喚『均提』，有個童子應聲出來迎接。老翁放開牛，引導文喜禪師登上佛堂，佛堂的房屋都閃耀著金色。老翁坐在床上，指著繡墩命文喜禪師坐下。老翁問：『最近從哪裡來？』文喜禪師說：『南方。』老翁說：『南方佛法如何住持？』
【English Translation】 English version: The true form is not elsewhere.
Zen Master Jingtong of Mount Huo in Jinzhou
He initially visited Yangshan (Yangshan Huiji, of the Weiyang School). Yangshan was sitting with his eyes closed. Thereupon, the Master (Jingtong) raised his right foot and said, 'Thus it is, thus it is. The twenty-eight patriarchs of the Western Heaven (referring to the twenty-eight Indian patriarchs of Zen) were also thus, the Sixth Patriarch of China (referring to Huineng, the Sixth Patriarch of Zen) was also thus, the Abbot (referring to Yangshan) is also thus, and Jingtong (referring to himself) is also thus.' Yangshan got up and struck him four times with a rattan. Because of this, the Master called himself 'The Four Rattan of the World's Great Zen Buddha beneath Mount Jiyun.' (There was also a Great Zen Buddha under Guizong Temple, named Zhitong.) After residing in the temple, a practitioner asked, 'What is the great meaning of the Buddha-dharma?' The Master then bowed. The practitioner said, 'Why does the Abbot bow to a layman?' The Master said, 'Have you not heard? Respect the disciples.' The Master asked a monk, 'Where do you come from?' The monk raised his sitting cloth. The Master said, 'A dragon's head and a snake's tail.' He asked, 'What is Buddha?' The Master then struck him. The monk also struck him. The Master said, 'It is reasonable for you to strike me, but it is unreasonable for me to strike you.' The monk was speechless. The Master struck him again and chased him out. When the Master's alms-seeking was about to end, he prepared firewood in the suburbs beforehand, and bid farewell to the donors and believers. After eating, he arrived at the firewood place and said to his disciples, 'Report back at noon.' At noon, the Master personally held a torch and climbed onto the pile of firewood, placing a bamboo hat behind his head, making a halo-like appearance. Holding a staff in his hand, he stood in a posture of subduing demons. Finally, he passed away in the red flames.
Zen Master Wuzhu Wenxi of Hangzhou
He was a native of Yuxi in Jiahe, with the surname Zhu. At the age of seven, he relied on Chang Le Temple (now Chongfu Temple) in his native place and left home at Guoqing Temple. After being tonsured and dyed, he studied the precepts and listened to the teachings. He encountered the Huichang persecution and returned to secular life in concealment. In the early years of Dazhong, he repented and left home again at Qifeng Temple in Yanguan according to custom. Later, he visited Zen Master Xingkong of Mount Daci. Zen Master Xingkong said, 'Why don't you travel and study everywhere?' Zen Master Wenxi went directly to Huayan Temple on Mount Wutai and paid homage at the Vajra Cave. He met an old man leading an ox and invited Zen Master Wenxi to enter the temple. The old man called out 'Junti,' and a boy responded and came out to greet him. The old man released the ox and led Zen Master Wenxi to ascend the hall. The buildings of the hall were all shining with gold. The old man sat on the bed and pointed to an embroidered stool, ordering Zen Master Wenxi to sit down. The old man asked, 'Where have you come from recently?' Zen Master Wenxi said, 'The South.' The old man said, 'How is the Buddha-dharma maintained in the South?'
師曰。末法比丘少奉戒律。翁曰。多少眾。師曰。或三百。或五百。師卻問。此間佛法如何住持。翁曰。龍蛇混雜。凡聖同居。師曰。多少眾。翁曰。前三三。后三三。翁呼童子致茶。並進酥酪。師納其味心意豁然。翁拈起玻璃盞。問曰。南方還有這個否。師曰。無。翁曰。尋常將甚麼喫茶。師無對。師睹日色稍晚。遂問翁。擬投一宿得否。翁曰。汝有執心在。不得宿。師曰。某甲無執心。翁曰。汝曾受戒否。師曰。受戒久矣。翁曰。汝若無執心。何用受戒。師辭退。翁令童子相送。師問童子。前三三后三三。是多少。童召大德。師應諾。童曰。是多少。師復問曰。此為何處。童曰。此金剛窟般若寺也。師悽然。悟彼翁者即文殊也。不可再見。即稽首童子。愿乞一言為別。童說偈曰。面上無嗔供養具。口裡無嗔吐妙香。心裡無嗔是珍寶。無垢無染是真常。言訖均提與寺俱隱。但見五色雲中文殊乘金毛師子往來。忽有白雲自東方來覆之不見。時有滄州菩提寺僧修政等至。尚聞山石震吼之聲。師因駐錫五臺。咸通三年。至洪州觀音參仰山。頓了心契。令充典座。文殊嘗現於粥鑊上。師以攪粥篦便打曰。文殊自文殊。文喜自文喜。殊乃說偈曰。苦瓠連根苦。甜瓜徹蒂甜。修行三大劫。卻被老僧嫌。一日有異僧來求齋食。師減
己分饋之。仰山預知問曰。適來果位人至。汝給食否。師曰。輟己回施。仰曰。汝大利益。后旋浙住龍泉寺。僧問如何是涅槃相。師曰。香菸盡處驗。問如何是佛法大意。師曰。喚院主來。這師僧患顛。問如何是自己。師默然。僧罔措。再問。師曰。青天矇昧不向月邊飛。錢王奏賜紫衣。署無著禪師。將順寂。于子夜告眾曰。三界心盡。即是涅槃。言訖跏趺而終。白光照室。竹樹同色。塔于靈隱山之西塢。天福二年。宣城帥田頵應杭將許思叛。渙縱兵大掠。發師塔。睹肉身不壞。爪發俱長。武肅錢王異之。遣裨將邵志重加封瘞。至皇朝嘉定庚辰。遷於凈慈山智覺壽禪師塔左。
新羅國五觀山順支了悟禪師
僧問。如何是西來意。師豎拂子。僧曰。莫這個便是。師放下拂子。問以字不成。八字不是。是甚麼字。師作圓相示之。有僧于師前作五花圓相。師畫破作一圓相。
袁州仰山東塔和尚
僧問。如何是君王劍。師曰。落䌫不辨功。曰用者如何。師曰。不落人手。問法王與君王相見時如何。師曰。兩掌無私。曰見后如何。師曰。中間絕像。
香嚴閑禪師法嗣
吉州止觀和尚
僧問。如何是毗盧師。師攔胸與一拓。問如何是頓。師曰。非梁陳。
壽州紹宗禪師
僧問。如何是西來意。師曰。好事不出門。惡事行千里。有官人謂師曰。見說江西不立宗。師曰。遇緣即立。曰遇緣立個甚麼。師曰。江西不立宗。
益州南禪無染禪師
僧問。無句之句。師還答也無。師曰。從來祇明恁么事。曰畢竟如何。師曰。且問看。
益州長平山和尚
僧問。視瞬不及處如何。師曰。我眨眼也沒工夫。問如何是祖師意。師曰。西天來。唐土去。
益州崇福演教禪師
僧問。如何是寞廓之言。師曰。無口得道。問如何是西來意。師曰。今日明日。
安州大安山清干禪師
僧問。從上諸聖從何而證。師乃斫額。問如何是祖師西來意。師曰。羊頭車子推明月。
終南山豐德寺和尚
僧問。如何是和尚家風。師曰。觸事面牆。問如何是本來事。師曰。終不更問人。
均州武當山佛巖暉禪師
僧問。某甲頃年有疾。又中毒藥。請師醫。師曰。二宜湯一碗。問如何是佛向上事。曰螺髻子。曰如何是佛向下事。師曰。蓮華座。
江州廬山雙溪田道者
僧問。如何是啐啄之機。師以手作啄勢。問如何是西來意。師曰。甚麼處得個問頭來。
徑山諲禪師法嗣
洪州米嶺和尚
常語曰。莫過於此。僧問
【現代漢語翻譯】 現代漢語譯本 僧問：如何是西來意？（Bodhidharma帶來的禪宗真諦是什麼？）師曰：好事不出門，惡事行千里。（好事不出門，壞事傳千里。）有官人謂師曰：見說江西不立宗。（聽說江西不建立宗派。）師曰：遇緣即立。（遇到機緣就建立。）曰：遇緣立個甚麼？（遇到機緣建立什麼？）師曰：江西不立宗。（江西不建立宗派。）
益州南禪無染禪師
僧問：無句之句，師還答也無？（沒有言語的言語，禪師您還回答嗎？）師曰：從來祇明恁么事。（我一直只明白這件事。）曰：畢竟如何？（究竟如何？）師曰：且問看。（你且問問看。）
益州長平山和尚
僧問：視瞬不及處如何？（眼睛看不到的地方是什麼？）師曰：我眨眼也沒工夫。（我眨眼都沒空閑。）問：如何是祖師意？（什麼是祖師的意旨？）師曰：西天來，唐土去。（從西天來，到唐土去。）
益州崇福演教禪師
僧問：如何是寞廓之言？（什麼是寂靜空曠的言語？）師曰：無口得道。（沒有口也能得道。）問：如何是西來意？（什麼是西來意？）師曰：今日明日。（今日明日。）
安州大安山清干禪師
僧問：從上諸聖從何而證？（歷代聖賢從何處證悟？）師乃斫額。（禪師用手砍自己的額頭。）問：如何是祖師西來意？（什麼是祖師西來的意旨？）師曰：羊頭車子推明月。（用羊頭車子來推明月。）
終南山豐德寺和尚
僧問：如何是和尚家風？（什麼是和尚的家風？）師曰：觸事面牆。（遇到什麼事都面壁。）問：如何是本來事？（什麼是本來面目？）師曰：終不更問人。（最終不再問別人。）
均州武當山佛巖暉禪師
僧問：某甲頃年有疾，又中毒藥，請師醫。（我近年來有疾病，又中了毒藥，請禪師醫治。）師曰：二宜湯一碗。（給你一碗二宜湯。）問：如何是佛向上事？（什麼是佛更進一步的事？）曰：螺髻子。（螺髻。）曰：如何是佛向下事？（什麼是佛退一步的事？）師曰：蓮華座。（蓮花座。）
江州廬山雙溪田道者
僧問：如何是啐啄之機？（什麼是啐啄同時的機緣？）師以手作啄勢。（禪師用手做出啄的姿勢。）問：如何是西來意？（什麼是西來意？）師曰：甚麼處得個問頭來？（你從哪裡得到這個問題來的？）
徑山諲禪師法嗣
洪州米嶺和尚
常語曰：莫過於此。（常常說：沒有比這更重要的了。）僧問
【English Translation】 English version A monk asked: 'What is the meaning of Bodhidharma's coming from the West?' The Master said: 'Good things don't go out the door, bad things travel a thousand miles.' An official said to the Master: 'I heard that Jiangxi does not establish a sect.' The Master said: 'It is established when conditions meet.' The official said: 'What is established when conditions meet?' The Master said: 'Jiangxi does not establish a sect.'
Zen Master Wuran of Nanquan in Yizhou
A monk asked: 'The sentence beyond sentences, does the Master still answer?' The Master said: 'I have always only understood such things.' The monk said: 'What is it ultimately like?' The Master said: 'Try asking.'
The Monk of Changping Mountain in Yizhou
A monk asked: 'What is beyond the reach of sight and blink?' The Master said: 'I don't even have time to blink.' The monk asked: 'What is the meaning of the Patriarch?' The Master said: 'Coming from the Western Heaven, going to the Tang land.'
Zen Master Yanjiao of Chongfu in Yizhou
A monk asked: 'What is the word of silence and emptiness?' The Master said: 'Attaining the Way without a mouth.' The monk asked: 'What is the meaning of Bodhidharma's coming from the West?' The Master said: 'Today, tomorrow.'
Zen Master Qinggan of Da'an Mountain in Anzhou
A monk asked: 'From what did all the sages of the past attain enlightenment?' The Master then struck his forehead. The monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'A ram-headed cart pushes the bright moon.'
The Monk of Fengde Temple on Zhongnan Mountain
A monk asked: 'What is the family style of the Abbot?' The Master said: 'Facing the wall in all matters.' The monk asked: 'What is the original matter?' The Master said: 'Ultimately, do not ask others again.'
Zen Master Hui of Foyan on Wudang Mountain in Junzhou
A monk asked: 'I have been ill for years and have also been poisoned. Please, Master, heal me.' The Master said: 'A bowl of Two-Benefit Soup.' The monk asked: 'What is the Buddha's upward matter?' The Master said: 'Ushnisha (snail-shell like curls on Buddha's head).' The monk asked: 'What is the Buddha's downward matter?' The Master said: 'Lotus seat.'
Taoist Tian of Shuangxi on Mount Lu in Jiangzhou
A monk asked: 'What is the opportunity of simultaneous pecking?' The Master made a pecking gesture with his hand. The monk asked: 'What is the meaning of Bodhidharma's coming from the West?' The Master said: 'Where did you get this question from?'
Dharma Successor of Zen Master Yin of Jingshan
The Monk of Miling in Hongzhou
He often said: 'Nothing surpasses this.' A monk asked
。未審是甚麼。莫過於此。師曰。不出是。僧后問長慶。為甚麼不出是。慶曰。汝擬喚作甚麼。
雙峰和尚法嗣
福州雙峰古禪師
本業講經。因參先雙峰。峰問。大德甚麼處住。曰城裡。峰曰。尋常還思老僧否。曰常思和尚。無由禮覲。峰曰。祇這思底便是大德。師從此領旨。即罷講席侍奉數年。後到石霜。但隨眾而已。更不參請。眾謂。古侍者嘗受雙峰印記。往往聞于石霜。霜欲詰其所悟。而未得其便。師因辭去。霜將拂子送出門首。召曰。古侍者。師回首。霜曰。擬著即差。是著即乖。不擬不是。亦莫作個會。除非知有。莫能知之。好去好去。師應喏喏。即前邁。尋屬雙峰示寂。師乃繼續住持。僧問。和尚當時辭石霜。石霜恁么道。意作么生。師曰。祇教我不著是非(玄覺云。且道他會石霜意不會)。
南嶽下六世
西塔穆禪師法嗣
吉州資福如寶禪師
僧問。如何是應機之句。師默然。問如何是玄旨。師曰。汝與我掩卻門。問魯祖面壁。意作么生。師曰。沒交涉。問如何是從上真正眼。師槌胸曰。蒼天蒼天。曰借問有何妨。師曰。困。問這個還受學也無。師曰。未曾钁地栽虛空。問如何是衲僧急切處。師曰。不過此問。曰學人未問已前。請師道。師曰。噫。問如
何是一塵入正受。師作入定勢。曰如何是諸塵三昧起。師曰。汝問阿誰。問如何是一路涅槃門。師彈指一聲。又展開兩手。曰如何領會。師曰。不是秋月明。子自橫行八九。問如何是和尚家風。師曰。飯後三碗茶。師一日拈起蒲團。示眾曰。諸佛菩薩。入理聖人。皆從這裡出。便擲下擘開胸曰。作么生。眾無對。問學人創入叢林。一夏將末。未蒙和尚指教。愿垂提拯。師拓開曰。老僧住持已來。未曾瞎卻一人眼。師有時坐。良久周視左右曰。會么。眾曰不會。師曰。不會即謾汝去也。師一日將蒲團于頭上曰。汝諸人恁么時難共語。眾無對。師將坐。卻曰。猶較些子。
南塔涌禪師法嗣
郢州芭蕉山慧清禪師
新羅國人也。上堂。拈拄杖示眾曰。你有拄杖子。我與你拄杖子。你無拄杖子。我奪卻你拄杖子。靠拄杖下座。僧問。如何是芭蕉水。師曰。冬溫夏涼。問如何是吹毛劍。師曰。進前三步。曰用者如何。師曰。退後三步。問如何是和尚為人一句。師曰。祇恐阇黎不問。上堂。會么。相悉者少。珍重。問不語有問時如何。師曰。未出三門千里程。問如何是自己。師曰。望南看北斗。問光境俱亡。復是何物。師曰。知。曰知個甚麼。師曰。建州九郎。上堂。如人行次。忽遇前面萬丈深坑。背後野火來
【現代漢語翻譯】 現代漢語譯本 『什麼是從一塵而入正受（Samadhi，三昧，指專注的禪定狀態）？』 禪師做出入定的姿勢，說：『什麼是諸塵三昧的生起？』 禪師說：『你問的是誰？』 問：『如何是一路涅槃（Nirvana，指解脫輪迴的境界）門？』 禪師彈指一聲，又展開雙手，說：『如何領會？』 禪師說：『不是秋月明，是你自己橫行八九。』 問：『如何是和尚的家風？』 禪師說：『飯後三碗茶。』 禪師有一天拿起蒲團（坐墊），向大眾展示說：『諸佛菩薩，入理聖人，都從這裡出。』 便扔下蒲團，敞開胸懷說：『作么生（怎麼理解）？』 大眾無言以對。問：『學人初入叢林（寺院），一夏（夏季）將盡，未蒙和尚指教，愿您提攜拯救。』 禪師張開手說：『老僧住持以來，未曾瞎過一個人的眼睛。』 禪師有時坐著，良久環顧左右說：『會么（明白嗎）？』 大眾說不會。 禪師說：『不會就是欺騙你們了。』 禪師有一天把蒲團放在頭上說：『你們這些人，這種時候難以共語。』 大眾無言以對。 禪師將要坐下，卻說：『猶較些子（還是差一點）。』 南塔涌禪師的法嗣 郢州芭蕉山慧清禪師 是新羅國人。上堂（升座說法），拿起拄杖向大眾展示說：『你有拄杖子，我給你拄杖子。你沒有拄杖子，我奪走你的拄杖子。』 靠著拄杖下座。僧人問：『如何是芭蕉水？』 禪師說：『冬溫夏涼。』 問：『如何是吹毛劍？』 禪師說：『進前三步。』 曰：『用者如何？』 禪師說：『退後三步。』 問：『如何是和尚為人一句？』 禪師說：『只怕阇黎（指僧人）不問。』 上堂：『會么（明白嗎）？』 相悉者少（相互瞭解的人少）。珍重。問：『不語有問時如何？』 禪師說：『未出三門千里程。』 問：『如何是自己？』 禪師說：『望南看北斗。』 問：『光境俱亡，復是何物？』 禪師說：『知。』 曰：『知個甚麼？』 禪師說：『建州九郎。』 上堂：『如人行次，忽遇前面萬丈深坑，背後野火來。』
【English Translation】 English version 『What is entering Samadhi (正受, a state of meditative concentration) from a single mote of dust?』 The Master made a gesture of entering Samadhi and said, 『What is the arising of Samadhi from all dusts?』 The Master said, 『Who are you asking?』 Asked, 『What is the one road to Nirvana (涅槃, liberation from the cycle of rebirth)?』 The Master snapped his fingers once and then spread out both hands, saying, 『How do you comprehend this?』 The Master said, 『It is not that the autumn moon is bright; it is you who are recklessly wandering about.』 Asked, 『What is the family style of the Abbot?』 The Master said, 『Three bowls of tea after the meal.』 One day, the Master picked up a meditation cushion (蒲團) and showed it to the assembly, saying, 『All Buddhas and Bodhisattvas (菩薩, enlightened beings), and sages who have entered into the principle, all come from here.』 Then he threw down the cushion and opened his chest, saying, 『What about this (作么生)?』 The assembly was speechless. Asked, 『This student has newly entered the monastery (叢林), and the summer retreat (一夏) is coming to an end. I have not yet received the Abbot's guidance. I wish you would lift me up and save me.』 The Master opened his hands and said, 『Since this old monk has been the abbot, I have never blinded anyone』s eyes.』 Sometimes the Master would sit for a long time, looking around at those present and saying, 『Do you understand (會么)?』 The assembly said they did not understand. The Master said, 『Not understanding is just deceiving you.』 One day, the Master placed the meditation cushion on his head and said, 『It is difficult to talk with you people at times like this (恁么時難共語).』 The assembly was speechless. The Master was about to sit down, but then said, 『Still a little short (猶較些子).』 Successor of Dharma Master Yong of Nanta Zen Master Huaiqing of Mount Bajiao in Yingzhou He was a native of Silla (新羅國). Ascending the Dharma seat (上堂), he raised his staff and showed it to the assembly, saying, 『If you have a staff, I will give you a staff. If you have no staff, I will take away your staff.』 He leaned on the staff and descended from the seat. A monk asked, 『What is Bajiao water?』 The Master said, 『Warm in winter and cool in summer.』 Asked, 『What is a hair-splitting sword (吹毛劍)?』 The Master said, 『Advance three steps.』 He said, 『How is it used (用者如何)?』 The Master said, 『Retreat three steps.』 Asked, 『What is a single phrase for the Abbot's way of being (和尚為人一句)?』 The Master said, 『I am only afraid that the Venerable (阇黎, a term for monks) will not ask.』 Ascending the Dharma seat: 『Do you understand (會么)?』 Few are those who truly know each other (相悉者少). Treasure this. Asked, 『When there is a question in silence, what then?』 The Master said, 『A thousand miles before leaving the three gates.』 Asked, 『What is oneself (自己)?』 The Master said, 『Look south and see the Big Dipper (北斗).』 Asked, 『When both light and object are extinguished, what remains (光境俱亡，復是何物)?』 The Master said, 『Knowing.』 He said, 『Knowing what (知個甚麼)?』 The Master said, 『Jianzhou Jiulang.』 Ascending the Dharma seat: 『It is like a person walking along and suddenly encountering a bottomless pit in front and a wildfire coming from behind.』
逼。兩畔是荊棘叢林。若也向前。則墮在坑塹。若也退後。則野火燒身。若也轉側。則被荊棘林礙。當與么時作么生免得。若也免得。合有出身之路。若免不得。墮身死漢。問如何是提婆宗。師曰。赤幡在左。問僧。近離甚處。僧曰。請師試道看。師曰。將謂是舶上商人。元來是當州小客。問不問二頭三首。請師直指本來面目。師默然正坐。問賊來須打。客來須看。忽遇客賊俱來時如何。師曰。屋裡有一緉破草鞋。曰祇如破草鞋。還堪受用也無。師曰。汝若將去。前兇后不吉。問北斗藏身。意旨如何。師曰。九九八十一。乃曰。會么。曰。不會。師曰。一二三四五。師謂眾曰。我年二十八。到仰山。參見南塔。見上堂曰。汝等諸人。若是個漢。從娘肚裡出來。便作師子吼好么。我于言下歇得身心。便住五載。僧問。古佛未出興時如何。師曰。千年茄子根。曰出興后如何。師曰。金剛努出眼。上堂。良久曰。也大相辱。珍重。問如何是祖師意。師曰。汝問那個祖師意。曰達磨西來意。師曰。獨自棲棲暗渡江。問牛頭未見四祖時如何。師曰知。曰見后如何。師曰知。問甚麼物無兩頭。甚麼物無背面。師曰。我身無兩頭。我語無背面。問如何是透法身句。師曰。一不得問。二不得休。曰學人不會。師曰。第三度來。與汝相見
【現代漢語翻譯】 現代漢語譯本 逼（bī，此處指困境）。兩旁是荊棘叢林。如果向前，就會掉入坑塹。如果退後，就會被野火燒身。如果轉身，就會被荊棘林阻礙。當這種時候，怎樣才能免於困境？如果能免於困境，就應該有脫身之路。如果不能免於困境，就會墮落而死。問：『如何是提婆宗（Dìpózōng，佛教宗派名）？』師父說：『赤幡在左。』問僧人：『你最近從哪裡來？』僧人說：『請師父試著說說看。』師父說：『我以為是海外來的商人，原來是本地的小客。』問：『不問二頭三首（èrtóusānshǒu，比喻怪異），請師父直接指出本來面目。』師父默然端坐。問：『賊來了需要打，客人來了需要看，如果遇到客人和賊同時來，該怎麼辦？』師父說：『屋裡有一雙破草鞋。』（僧人）說：『就像這雙破草鞋，還能用嗎？』師父說：『你如果拿去，之前兇險，之後也不吉利。』問：『北斗藏身（Běidǒucángshēn，比喻隱藏軌跡），意旨如何？』師父說：『九九八十一。』（師父）於是說：『明白了嗎？』（僧人）說：『不明白。』師父說：『一二三四五。』師父對眾人說：『我二十八歲時，到仰山（Yǎngshān，地名）參見南塔（Nántǎ，人名）。見到（南塔）上堂說法時說：『你們這些人，如果是大丈夫，從孃胎里出來，就應該作獅子吼，好嗎？』我聽了這話，就放下了身心，便住了五年。』僧人問：『古佛（Gǔfó，指過去佛）未出現時如何？』師父說：『千年茄子根。』（僧人）說：『出現后如何？』師父說：『金剛（Jīngāng，佛教護法神）怒目圓睜。』上堂說法，良久說：『實在是很對不起大家，珍重。』問：『如何是祖師意（Zǔshīyì，指禪宗祖師的意旨）？』師父說：『你問的是哪個祖師的意旨？』（僧人）說：『達磨（Dámó，菩提達摩）西來意（xīláiyì，指達摩祖師從西方來到中國的意圖）。』師父說：『獨自棲棲暗渡江。』問：『牛頭（Niútóu，人名）未見四祖（Sìzǔ，指禪宗四祖道信）時如何？』師父說：『知。』（僧人）說：『見后如何？』師父說：『知。』問：『什麼東西沒有兩頭？什麼東西沒有背面？』師父說：『我身無兩頭，我語無背面。』問：『如何是透法身句（tòufǎshēnjù，指徹悟法身的語句）？』師父說：『一不得問，二不得休。』（僧人）說：『學人不會。』師父說：『第三次來，與你相見。』
【English Translation】 English version A bind (bī, here referring to a predicament). On both sides are thickets of thorns. If you go forward, you will fall into a pit. If you retreat, you will be burned by wildfire. If you turn around, you will be obstructed by the thorny forest. At such a time, how can you escape? If you can escape, there should be a way out. If you cannot escape, you will fall and die. Question: 'What is the meaning of the Dipa Order (Dìpózōng, a Buddhist sect)?' The master said: 'The red banner is on the left.' A monk asked: 'Where have you come from recently?' The monk said: 'Please, Master, try to say.' The master said: 'I thought you were a merchant from overseas, but you are just a local customer.' Question: 'Without asking about two heads and three faces (èrtóusānshǒu, a metaphor for strangeness), please, Master, directly point out the original face.' The master sat in silence. Question: 'When a thief comes, you must strike; when a guest comes, you must watch. What if a guest and a thief come at the same time?' The master said: 'There is a pair of broken straw sandals in the house.' (The monk) said: 'Like these broken straw sandals, can they still be used?' The master said: 'If you take them, the past will be ominous, and the future will not be auspicious.' Question: 'The Big Dipper hides its body (Běidǒucángshēn, a metaphor for hiding traces), what is the meaning?' The master said: 'Nine nine eighty-one.' (The master) then said: 'Do you understand?' (The monk) said: 'I do not understand.' The master said: 'One two three four five.' The master said to the assembly: 'When I was twenty-eight years old, I went to Yangshan (Yǎngshān, place name) to visit Nanta (Nántǎ, person's name). I saw (Nanta) giving a lecture, saying: 'If you people are great men, you should roar like a lion as soon as you come out of your mother's womb, shouldn't you?' Hearing these words, I let go of my body and mind and stayed for five years.' A monk asked: 'What was it like when the ancient Buddha (Gǔfó, referring to past Buddhas) had not yet appeared?' The master said: 'A thousand-year-old eggplant root.' (The monk) said: 'What was it like after he appeared?' The master said: 'Vajra (Jīngāng, Buddhist guardian deity) glares with anger.' Giving a lecture, after a long silence, he said: 'I am really sorry to everyone, take care.' Question: 'What is the meaning of the Patriarch (Zǔshīyì, referring to the intention of the Zen patriarchs)?' The master said: 'Which patriarch's intention are you asking about?' (The monk) said: 'Bodhidharma's (Dámó, Bodhidharma) intention in coming from the West (xīláiyì, referring to the intention of Bodhidharma coming to China from the West).' The master said: 'Alone and weary, he secretly crossed the river.' Question: 'What was it like when Niutou (Niútóu, person's name) had not yet seen the Fourth Patriarch (Sìzǔ, referring to the Fourth Zen Patriarch Daoxin)?' The master said: 'Know.' (The monk) said: 'What was it like after seeing him?' The master said: 'Know.' Question: 'What thing has no two ends? What thing has no back?' The master said: 'My body has no two ends, my words have no back.' Question: 'What is the phrase that penetrates the Dharmakaya (tòufǎshēnjù, referring to the phrase that thoroughly understands the Dharmakaya)?' The master said: 'One must not ask, two must not stop.' (The monk) said: 'The student does not understand.' The master said: 'Come a third time, and I will meet you.'
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越州清化全怤禪師
吳郡崑山人也。初參南塔。塔問。從何而來。師曰。鄂州。塔曰。鄂州使君名甚麼。師曰。化下不敢相觸忤。曰此地道不畏。師曰。大丈夫何必相試。塔囅(丑忍切)然而笑。遂乃印可。時廬陵安福縣宰。建應國禪苑。迎師聚徒。本道上聞。賜名清化。僧問。如何是和尚急切為人處。師曰。朝看東南。暮看西北。曰不會。師曰。徒訪東陽客。不識西陽珍。問如何是正法眼。師曰。我卻不知。曰和尚為甚麼不知。師曰。不可青天白日尿床也。師后還故國。錢氏文穆王特加禮重。晉天福二年丁酉歲。錢氏戌將。辟云峰山建院。亦以清化為名。延師開堂。僧問。如何是佛法大意。師曰。華表柱頭木鶴飛。問路逢達道人。不將語默對。未審將甚麼對。師曰。眼裡瞳人吹叫子。問和尚年多少。師曰。始見去年九月九。如今又見秋葉黃。曰恁么則無數也。師曰。問取黃葉。曰畢竟事如何。師曰。六隻骰子滿盆紅。問亡僧遷化向甚麼處去。師曰。長江無間斷。聚沫任風飄。曰還受祭祀也無。師曰。祭祀即不無。曰如何祭祀。師曰。漁歌舉桌。谷里聞聲。忠獻王賜紫方袍。師不受。王改以衲衣。仍號純一禪師。師曰。吾非飾讓也。慮後人仿吾而逞欲耳。開運四年秋示寂。時大風摧震竹木。
【現代漢語翻譯】 現代漢語譯本：
越州清化全怤禪師
是吳郡崑山人。最初參訪南塔禪師。南塔問：『你從哪裡來？』禪師說：『鄂州。』南塔說：『鄂州長官叫什麼名字？』禪師說：『在您的管轄下，我不敢冒犯。』南塔說：『這裡說話不用顧忌。』禪師說：『大丈夫何必這樣試探？』南塔微微一笑，於是認可了他。當時廬陵安福縣的縣令，建造了應國禪苑，迎接禪師來聚集僧眾。這件事上報到朝廷，朝廷賜名『清化』。有僧人問：『什麼是和尚您最迫切地為人指點的地方？』禪師說：『早上看東南，晚上看西北。』僧人說：『不明白。』禪師說：『只是拜訪東陽的客人，卻不認識西陽的珍寶。』問：『什麼是正法眼？』禪師說：『我卻不知道。』問：『和尚為什麼不知道？』禪師說：『不能說****尿床了。』禪師後來回到故鄉。錢氏文穆王對他特別禮遇。晉天福二年丁酉年，錢氏的戍將，開闢云峰山建造寺院，也以『清化』為名，邀請禪師開堂說法。有僧人問：『什麼是佛法的大意？』禪師說：『華表柱頭木鶴飛。』問：『路上遇到得道之人，不以言語或沉默相對，那用什麼相對呢？』禪師說：『眼裡瞳人吹叫子。』問：『和尚您多少歲了？』禪師說：『剛見過去年的九月九，如今又看見秋葉黃。』問：『這麼說就數不清了。』禪師說：『去問黃葉。』問：『究竟是怎麼回事？』禪師說：『六隻骰子滿盆紅。』問：『亡故的僧人往哪裡去了？』禪師說：『長江無間斷，聚沫任風飄。』問：『還接受祭祀嗎？』禪師說：『祭祀不是沒有。』問：『如何祭祀？』禪師說：『漁歌舉桌，谷里聞聲。』忠獻王賜給他紫色的方袍，禪師不接受。王便改賜衲衣，仍然稱他為純一禪師。禪師說：『我不是假裝謙讓，是擔心後人效仿我而放縱慾望罷了。』開運四年秋天圓寂，當時大風摧毀震動竹木。
【English Translation】 English version:
Zen Master Quanfu of Qinghua in Yuezhou
He was a native of Kunshan in Wujun. He initially visited Nanta (South Pagoda). Nanta asked, 'Where do you come from?' The Master said, 'Ezhou.' Nanta said, 'What is the name of the magistrate of Ezhou?' The Master said, 'Under your jurisdiction, I dare not offend.' Nanta said, 'Here, there is no fear of speaking freely.' The Master said, 'Why must a great man test me like this?' Nanta smiled and then acknowledged him. At that time, the magistrate of Anfu County in Luling built the Yingguo Zen Monastery and welcomed the Master to gather monks. This matter was reported to the court, and the court bestowed the name 'Qinghua' (Pure Transformation). A monk asked, 'What is the most urgent thing the Master does for others?' The Master said, 'In the morning, look southeast; in the evening, look northwest.' The monk said, 'I don't understand.' The Master said, 'You only visit the guests of Dongyang, but you don't recognize the treasures of Xiyang.' Asked, 'What is the true Dharma eye?' The Master said, 'I don't know.' Asked, 'Why doesn't the Master know?' The Master said, 'You can't say **** wet the bed.' The Master later returned to his hometown. King Wenmu of the Qian clan treated him with special courtesy. In the second year of Tianfu (Heavenly Blessing) of the Jin Dynasty, the military commander of the Qian clan opened up Yunfeng Mountain to build a monastery, also named 'Qinghua,' and invited the Master to open the Dharma hall. A monk asked, 'What is the great meaning of the Buddha Dharma?' The Master said, 'A wooden crane flies on top of a Huabiao (ornamental column).' Asked, 'If you meet a person who has attained the Tao on the road, and you don't respond with words or silence, how do you respond?' The Master said, 'The pupils in the eyes blow a whistle.' Asked, 'How old is the Master?' The Master said, 'I just saw the ninth day of the ninth month last year, and now I see the autumn leaves turning yellow again.' Asked, 'So it's countless.' The Master said, 'Ask the yellow leaves.' Asked, 'What is the ultimate matter?' The Master said, 'Six dice, the whole bowl is red.' Asked, 'Where do the deceased monks go?' The Master said, 'The Yangtze River is continuous, and the foam floats with the wind.' Asked, 'Do they still receive offerings?' The Master said, 'Offerings are not absent.' Asked, 'How are they offered?' The Master said, 'Fishermen sing at the table, and sounds are heard in the valley.' King Zhongxian bestowed a purple robe, but the Master did not accept it. The King then changed it to a patched robe and still called him Zen Master Chunyi (Pure One). The Master said, 'I am not pretending to be modest; I am worried that later generations will imitate me and indulge their desires.' He passed away in the autumn of the fourth year of Kaiyun (Opening of Fortune). At that time, a great wind destroyed and shook the bamboo and trees.
韶州黃連山義初明微禪師
僧問。三乘十二分教即不問。請師開口不答話。師曰。寶華臺上定古今。曰如何是寶華臺上定古今。師曰。一點墨子輪流不移。曰學人全體不會。請師指示。師曰。靈覺雖轉。空華不墜。問古路無蹤。如何進步。師曰。金烏繞須彌。元與劫同時。曰恁么則得達于彼岸也。師曰。黃河三千年一度清。廣主劉氏向師道化。請入府內說法。僧問。人王與法王相見時如何。師曰。兩鏡相照。萬象歷然。曰法王心要達磨西來。五祖付與曹溪。自此不傳衣缽。未審碧玉階前將何付囑。師曰。石羊水上行。木馬夜翻駒。曰恁么則我王有感。萬國歸朝。師曰。時人盡唱太平歌。問如何是佛。師曰。胸題卍字。揹負圓光。問如何是道。師展兩手示之。僧曰。佛之與道相去幾何。師曰。如水如波。
韶州慧林鴻究妙濟禪師
僧問。千聖常行此路。如何是此路。師曰。果然不見。問魯祖面壁。意旨如何。師曰。有甚麼雪處。問如何是急切事。師曰。鈍漢。問如何是和尚家風。師曰。諸方大例。問定慧等學。明見佛性。此理如何。師曰。新修梵宇。
南嶽下七世
資福寶禪師法嗣
吉州資福貞邃禪師
僧問。和尚見古人。得何意旨便歇去。師作此[○@魚]相示之。問如
【現代漢語翻譯】 現代漢語譯本 韶州黃連山義初明微禪師
有僧人問道：『三乘十二分教（佛教的各種教義分類）暫且不問，請禪師開口不說教理。』禪師說：『寶華臺上定古今。』僧人說：『如何是寶華臺上定古今？』禪師說：『一點墨子輪流不移。』僧人說：『學人完全不明白，請禪師指示。』禪師說：『靈覺雖然運轉，空華不會墜落。』問：『古路沒有軌跡，如何進步？』禪師說：『金烏繞須彌（太陽繞著須彌山），本來就與劫（佛教的時間概念）同時。』僧人說：『這樣就能到達彼岸了。』禪師說：『黃河三千年才清一次。』
廣州的統治者劉氏向禪師請教佛法，請他到府內說法。僧人問道：『人王（世俗的君王）與法王（佛）相見時如何？』禪師說：『兩鏡互相照耀，萬象都清晰地顯現出來。』僧人說：『法王的心要，達磨（菩提達摩）西來，五祖（弘忍）傳給曹溪（慧能），從此不再傳衣缽，不知道在碧玉階前將要付囑什麼？』禪師說：『石羊在水上行走，木馬夜晚翻倒幼駒。』僧人說：『這樣，我的大王就會有所感悟，萬國都會來朝拜。』禪師說：『現在的人都在唱太平歌。』問：『如何是佛？』禪師說：『胸前有卍字，背後有圓光。』問：『如何是道？』禪師展開雙手來指示。僧人說：『佛與道相差多少？』禪師說：『如水如波。』
韶州慧林鴻究妙濟禪師
有僧人問道：『千聖（眾多聖人）常行此路，如何是此路？』禪師說：『果然看不見。』問：『魯祖（達摩）面壁，意旨如何？』禪師說：『有什麼雪呢？』問：『如何是急切事？』禪師說：『鈍漢。』問：『如何是和尚家風？』禪師說：『諸方大例。』問：『定慧等學，明見佛性，此理如何？』禪師說：『新修梵宇。』
南嶽下七世
資福寶禪師法嗣
吉州資福貞邃禪師
有僧人問道：『和尚見古人，得到什麼意旨便停歇了？』禪師做出張嘴的樣子來指示他。問：『如』
【English Translation】 English version Shaozhou Huanglian Mountain Yichu Mingwei Chan Master
A monk asked: 'The Three Vehicles and Twelve Divisions of Teachings (various classifications of Buddhist doctrines) are not to be asked about. Please, Master, open your mouth without answering with teachings.' The Master said: 'On the Treasure Flower Platform, antiquity and the present are determined.' The monk said: 'What is determining antiquity and the present on the Treasure Flower Platform?' The Master said: 'A single ink dot rotates without shifting.' The monk said: 'This student completely does not understand. Please, Master, instruct me.' The Master said: 'Although spiritual awareness turns, empty flowers do not fall.' Asked: 'The ancient road has no traces, how does one advance?' The Master said: 'The golden crow circles Mount Sumeru (the sun circles Mount Sumeru), originally simultaneous with the kalpa (Buddhist concept of time).' The monk said: 'In that case, one can reach the other shore.' The Master said: 'The Yellow River clears once every three thousand years.'
The ruler of Guangzhou, Liu, sought Dharma teachings from the Master and invited him to preach in the palace. A monk asked: 'When the King of Men (secular ruler) and the King of Dharma (Buddha) meet, what is it like?' The Master said: 'Two mirrors reflect each other, and all phenomena are clearly revealed.' The monk said: 'The essential of the Dharma King's mind, Bodhidharma came from the West, the Fifth Patriarch (Hongren) transmitted it to Caoxi (Huineng), and since then, the robe and bowl have not been transmitted. I wonder what will be entrusted before the jade steps?' The Master said: 'A stone sheep walks on water, a wooden horse overturns a foal at night.' The monk said: 'In that case, my great king will be moved, and all nations will come to pay tribute.' The Master said: 'People today all sing songs of peace.' Asked: 'What is Buddha?' The Master said: 'A swastika on the chest, a halo on the back.' Asked: 'What is the Tao?' The Master spread out both hands to indicate it. The monk said: 'How far apart are Buddha and the Tao?' The Master said: 'Like water and waves.'
Shaozhou Huilin Hongjiu Miaoji Chan Master
A monk asked: 'The thousand sages constantly walk this road, what is this road?' The Master said: 'Indeed, it is not seen.' Asked: 'What is the meaning of Bodhidharma facing the wall?' The Master said: 'What snow is there?' Asked: 'What is the urgent matter?' The Master said: 'Dullard.' Asked: 'What is the family style of the abbot?' The Master said: 'The great example of all places.' Asked: 'Samadhi, wisdom, and other studies, clearly seeing the Buddha-nature, what is this principle?' The Master said: 'Newly built Brahma temple.'
Seventh Generation Below Nanyue
Dharma Successor of Zifu Bao Chan Master
Jizhou Zifu Zhensui Chan Master
A monk asked: 'What intention did the abbot gain from seeing the ancients that he stopped there?' The Master made a mouth-opening gesture to indicate it. Asked: 'Like'
何是古人歌。師作此○相示之。問如何是最初一句。師曰。未具世界時。阇黎亦在此。問百丈卷席。意旨如何。師良久。問古人道。前三三后三三。意旨如何。師曰。汝名甚麼。曰某甲。師曰。喫茶去。上堂。隔江見資福剎竿便回去。腳跟下好與三十棒。況過江來。時有僧才出。師曰。不堪共語。問如何是古佛心。師曰。山河大地。
吉州福壽和尚
僧問。祖意教意是同是別。師展手。問文殊騎師子。普賢騎象王。未審釋迦騎甚麼。師舉手云。㖿㖿。
潭州鹿苑和尚
僧問。余國作佛。還有異名也無。師作此○相示之。問如何是鹿苑一路。師曰。吉獠舌頭問將來。問如何是閉門造車。師曰。南嶽石橋。曰如何是出門合轍。師曰。拄杖頭鞋。上堂。展手曰。天下老和尚。諸上座命根。總在這裡。有僧出曰。還收得也無。師曰。天臺石橋側。曰某甲不恁么。師曰。伏惟尚饗。問如何是世尊不說說。師曰。須彌山倒。曰如何是迦葉不聞聞。師曰。大海枯竭。
芭蕉清禪師法嗣
郢州芭蕉山繼徹禪師
初參風穴。穴問。如何是正法眼。師曰。泥彈子。穴異之。次謁先芭蕉。蕉上堂。舉仰山道。兩口一無舌。此是吾宗旨。師豁然有省。住后僧問。如何是林溪境。師曰。有山有水。曰
【現代漢語翻譯】 現代漢語譯本 什麼是古人的歌？ 老師用這個（○）來向他展示。問：『什麼是最初的一句？』 老師說：『在世界還沒有形成的時候，你（阇黎）也在這裡。』 問：『百丈卷席，意旨是什麼？』 老師沉默良久。問：『古人說，前三三后三三，意旨是什麼？』 老師說：『你叫什麼名字？』 回答：『某甲。』 老師說：『喫茶去。』 上堂說法，隔著江看見資福寺的剎竿就回去了，應該在他的腳跟下打三十棒，何況是過江來。當時有僧人出來提問，老師說：『不堪與你共語。』 問：『如何是古佛心？』 老師說：『山河大地。』
吉州福壽和尚
僧人問：『祖意（Patriarch's intention）和教意（doctrinal intention）是相同還是不同？』 老師伸出手。問：『文殊（Manjusri）菩薩騎獅子，普賢（Samantabhadra）菩薩騎象王，不知道釋迦（Sakyamuni）佛騎什麼？』 老師舉起手說：『㖿㖿。』
潭州鹿苑和尚
僧人問：『其他國家成佛，還有其他的名字嗎？』 老師用這個（○）來向他展示。問：『如何是鹿苑（Mrigadava）的路？』 老師說：『吉獠（Ji Liao）的舌頭問將來。』 問：『如何是閉門造車？』 老師說：『南嶽（Nanyue）的石橋。』 回答：『如何是出門合轍？』 老師說：『拄杖頭鞋。』 上堂說法，伸出手說：『天下的老和尚，各位上座的命根，總在這裡。』 有僧人出來說：『還能收得了嗎？』 老師說：『天臺（Tiantai）石橋側。』 回答：『某甲不這樣認為。』 老師說：『伏惟尚饗（May you enjoy the offering）。』 問：『如何是世尊（World-Honored One）不說說？』 老師說：『須彌山（Mount Sumeru）倒。』 回答：『如何是迦葉（Kasyapa）不聞聞？』 老師說：『大海枯竭。』
芭蕉清禪師法嗣
郢州芭蕉山繼徹禪師
最初參拜風穴（Fengxue）禪師，風穴禪師問：『如何是正法眼（Dharma Eye）？』 老師說：『泥彈子。』 風穴禪師對此感到驚異。之後拜見先芭蕉（First Banana），芭蕉上堂說法，引用仰山（Yangshan）的話說：『兩口一無舌，這是我的宗旨。』 老師豁然開悟。住持寺院后，有僧人問：『如何是林溪境？』 老師說：『有山有水。』 回答：
【English Translation】 English version What is the song of the ancients? The master showed him this (○). Asked: 'What is the very first sentence?' The master said: 'Before the world was formed, you (Jali) were also here.' Asked: 'What is the meaning of Baizhang rolling up the mat?' The master was silent for a long time. Asked: 'The ancients said, the first three three and the last three three, what is the meaning?' The master said: 'What is your name?' Replied: 'Moujia.' The master said: 'Go have tea.' Ascending the hall to preach, seeing the flagpole of Zifu Temple across the river, he went back. He should be given thirty blows under his feet, let alone crossing the river. At that time, a monk came out to ask questions, and the master said: 'I can't talk to you.' Asked: 'What is the ancient Buddha's mind?' The master said: 'Mountains, rivers, and the great earth.'
Fushou, the abbot of Jizhou
A monk asked: 'Are the Patriarch's intention (祖意) and the doctrinal intention (教意) the same or different?' The master stretched out his hand. Asked: 'Manjusri (文殊) Bodhisattva rides a lion, Samantabhadra (普賢) Bodhisattva rides an elephant king, I wonder what Sakyamuni (釋迦) Buddha rides?' The master raised his hand and said: '㖿㖿.'
Luyuan, the abbot of Tanzhou
A monk asked: 'If one becomes a Buddha in another country, will there be other names?' The master showed him this (○). Asked: 'What is the road to Mrigadava (鹿苑)?' The master said: 'Ji Liao's (吉獠) tongue will ask in the future.' Asked: 'What is making a car behind closed doors?' The master said: 'The stone bridge of Nanyue (南嶽).' Replied: 'What is getting on the right track when going out?' The master said: 'The shoes on the head of the staff.' Ascending the hall to preach, he stretched out his hand and said: 'The old abbots of the world, the lifeblood of all of you, are all here.' A monk came out and said: 'Can it still be collected?' The master said: 'The side of the stone bridge of Tiantai (天臺).' Replied: 'Moujia doesn't think so.' The master said: 'May you enjoy the offering (伏惟尚饗).' Asked: 'What is the World-Honored One (世尊) not speaking?' The master said: 'Mount Sumeru (須彌山) falls.' Replied: 'What is Kasyapa (迦葉) not hearing?' The master said: 'The great sea dries up.'
Successor of Zen Master Qing of Bajiao
Jiche Zen Master of Bajiao Mountain in Yingzhou
He first visited Zen Master Fengxue (風穴). Zen Master Fengxue asked: 'What is the Dharma Eye (正法眼)?' The master said: 'Mud pellet.' Zen Master Fengxue was surprised by this. Then he visited First Banana (先芭蕉). Banana ascended the hall to preach, quoting Yangshan's (仰山) words: 'Two mouths, one without a tongue, this is my principle.' The master suddenly realized. After residing in the temple, a monk asked: 'What is the realm of Linxi?' The master said: 'There are mountains and water.' Replied:
如何是境中人。師曰。三門前佛殿後。問如何是深深處。師曰。石人開石戶。石鎖兩頭搖。上堂。昔日如來於波羅奈國。梵王請轉法輪。如來不已而已。有屈宗風。隨機逗教。遂有三乘名字。流傳於天上人間。至今光揚不墜。若據祖宗門下。天地懸殊。上上根機頓超不異。作么生是混融一句。還有人道得么。若道得。有參學眼。若道不得。天寬地窄。便下座。上堂。眼中無翳。空里無花。水長船高。泥多佛大。莫將問來。我也無答。會么。問在答處。答在問處。便下座。問三乘十二分教即不問。如何是宗門一句。師曰。七縱八橫。曰如何領會。師曰。泥里倒泥里起。問如何是祖師西來意。師曰。著體汗衫。問有一人不捨生死。不證涅槃。師還提攜也無。師曰。不提𢹂。曰為甚麼不提𢹂。師曰。林溪粗識好惡。問如何是吹毛劍。師曰透。曰用者如何。師曰。鈍。問寂寂無依時如何。師曰。未是衲僧分上事。曰如何是衲僧分上事。師曰。要行即行。要坐即坐。師有偈曰。芭蕉的旨。不掛唇齒。木童唱和。石人側耳。
郢州興陽山清讓禪師
僧問。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。時如何。師曰。其問甚諦當。曰既是坐道場。為甚麼不得成佛道。師曰。為伊不成佛。
洪州幽谷山法滿
【現代漢語翻譯】 現代漢語譯本 如何是境中人？（什麼是處於境界中的人？） 師說：『三門前，佛殿後。』（寺院的三門前，佛殿後。） 問：『如何是深深處？』（什麼是極深之處？） 師說：『石人開石戶，石鎖兩頭搖。』（石人打開石門，石鎖兩頭搖動。） （禪師）上堂說法：『昔日如來於波羅奈國（Varanasi），梵王（Brahmā）請轉法輪（Dharmacakra）。如來不已而已，有屈宗風。隨機逗教，遂有三乘（Triyāna）名字，流傳於天上人間，至今光揚不墜。若據祖宗門下，天地懸殊，上上根機頓超不異。作么生是混融一句？（如何是混融為一的一句？）還有人道得么？若道得，有參學眼。若道不得，天寬地窄。』便下座。 （禪師）上堂說法：『眼中無翳，空里無花。水長船高，泥多佛大。莫將問來，我也無答。會么？問在答處，答在問處。』便下座。 問：『三乘十二分教（Dvādaśāṅga-buddhavacana）即不問，如何是宗門一句？』（宗門的關鍵是什麼？） 師說：『七縱八橫。』 曰：『如何領會？』 師說：『泥里倒，泥里起。』 問：『如何是祖師西來意？』（什麼是祖師西來的真意？） 師說：『著體汗衫。』（貼身穿著的汗衫。） 問：『有一人不捨生死，不證涅槃（Nirvana），師還提攜也無？』（如果有人不捨棄生死，也不證得涅槃，禪師您還會提攜他嗎？） 師說：『不提攜。』 曰：『為甚麼不提攜？』 師說：『林溪粗識好惡。』（在山林溪水間，大致能分辨好壞。） 問：『如何是吹毛劍？』（什麼是吹毛劍？） 師說：『透。』（鋒利無比。） 曰：『用者如何？』（使用者如何？） 師說：『鈍。』（反而顯得遲鈍。） 問：『寂寂無依時如何？』（寂靜無所依靠時如何？） 師說：『未是衲僧分上事。』（還不是出家人的本分事。） 曰：『如何是衲僧分上事？』（什麼是出家人的本分事？） 師說：『要行即行，要坐即坐。』（想走就走，想坐就坐。） 師有偈曰：『芭蕉的旨，不掛唇齒。木童唱和，石人側耳。』（芭蕉的真意，不在言語之間。木童歌唱應和，石人側耳傾聽。） 郢州興陽山清讓禪師 僧問：『大通智勝佛（Mahābhijñājñānābhibhū buddha），十劫坐道場，佛法不現前，不得成佛道，時如何？』（大通智勝佛，經歷了十劫坐在道場，佛法仍然沒有顯現，無法成就佛道，這是怎麼回事？） 師說：『其問甚諦當。』（你的問題很中肯。） 曰：『既是坐道場，為甚麼不得成佛道？』（既然是坐在道場，為什麼不能成就佛道？） 師說：『為伊不成佛。』（因為他沒有成佛。） 洪州幽谷山法滿
【English Translation】 English version Question: 'What is a person in a state of境 (jìng, realm)?' The Master said: 'In front of the three gates, behind the Buddha hall.' Question: 'What is the deepest place?' The Master said: 'A stone man opens a stone door, the stone lock shakes at both ends.' The Master ascended the Dharma seat and said: 'In the past, when the Tathagata (如來) was in the country of 波羅奈 (Bōluónài, Varanasi), Brahma (梵王) requested the turning of the Dharma wheel (法輪). The Tathagata did not stop, and there was a bending of the ancestral style. According to the occasion, teaching was given, and thus there were the names of the Three Vehicles (三乘), which have been passed down in heaven and earth, and are still shining brightly. According to the ancestral school, heaven and earth are vastly different, and those with the highest faculties transcend without difference. What is the phrase of mixing and merging? Is there anyone who can say it? If you can say it, you have the eye of a student. If you cannot say it, the sky is wide and the earth is narrow.' Then he descended from the seat. The Master ascended the Dharma seat and said: 'There is no翳 (yì, cataract) in the eye, and no flowers in the sky. When the water rises, the boat rises; when there is much mud, the Buddha is great. Do not bring questions, for I have no answers. Do you understand? The question is in the answer, and the answer is in the question.' Then he descended from the seat. Question: 'I will not ask about the Three Vehicles (三乘) and the Twelve Divisions of the Teachings (十二分教), but what is the phrase of the宗門 (zōngmén, Zen school)?' The Master said: 'Seven vertical, eight horizontal.' Question: 'How should I understand?' The Master said: 'Fall in the mud, rise in the mud.' Question: 'What is the meaning of the Patriarch's (祖師) coming from the West?' The Master said: 'A sweat-soaked shirt.' Question: 'If there is a person who does not abandon 生死 (shēngsǐ, birth and death) and does not attain Nirvana (涅槃), will the Master still guide him?' The Master said: 'I will not guide him.' Question: 'Why not?' The Master said: 'The forest stream roughly knows good and evil.' Question: 'What is the hair-splitting sword?' The Master said: 'Penetrating.' Question: 'What about the user?' The Master said: 'Dull.' Question: 'What is it like when寂寂無依 (jìjì wúyī, solitary and without reliance)?' The Master said: 'It is not yet the business of a衲僧 (nàsēng, mendicant monk).' Question: 'What is the business of a 衲僧 (nàsēng, mendicant monk)?' The Master said: 'If you want to walk, then walk; if you want to sit, then sit.' The Master has a verse: 'The meaning of the banana tree does not hang on the lips and teeth. The wooden child sings in harmony, and the stone man pricks up his ears.' Zen Master Qingrang of Xingyang Mountain in Yingzhou A monk asked: 'The Great 通智勝佛 (Tōngzhìshèngfó, Mahābhijñājñānābhibhū buddha), sitting in the 道場 (dàocháng, place of enlightenment) for ten kalpas (劫), the Buddha-dharma does not appear, and he cannot attain Buddhahood. What is the situation?' The Master said: 'Your question is very appropriate.' Question: 'Since he is sitting in the 道場 (dàocháng, place of enlightenment), why can't he attain Buddhahood?' The Master said: 'Because he has not become a Buddha.' Faman of Yougu Mountain in Hongzhou
禪師
僧問。如何是道。師良久曰。會么。曰學人不會。師曰。聽取一偈。話道語下無聲。舉揚奧旨丁寧。禪要如今會取。不須退後消停。
郢州芭蕉山遇禪師
僧問。如何是祖師西來意。師曰。是星皆拱北。無水不朝東。曰爭奈學人未會何。師曰。逢人但恁么舉。
郢州芭蕉山圓禪師
僧問。如何是和尚接人一句。師曰。要頭擷取去。曰豈無方便。師曰。心不負人。面無慚色。上堂三千大千世界。夜來被老僧都合成一塊。輥向須彌頂上。帝釋大怒。拈得撲成粉碎。諸上座還覺頭痛也無。良久曰。莫不識痛癢好。珍重。
彭州承天院辭確禪師
僧問。學人有一隻箭。射即是。不射即是。師曰。作么生是阇黎箭。僧便喝。師曰。這個是草箭子。曰如何是和尚箭。師曰。禁忌須屈指。禱祈便扣牙。問心隨萬境轉。阿那個是轉萬境底心。師曰。嘉州大像古人鐫。問眾罪如霜露。慧日能消除。時如何。師曰。亭臺深夜雨。樓閣靜時鐘。曰為甚麼因緣會遇時。果報還自受。師曰。管筆能書。片舌解語。開堂日示眾。正令提綱。猶是捏窠造偽。佛法祇對。特地謾驀上流。問著即參差。答著即互動。大德擬向甚麼處下口。然則如是。事無一向。權柄在手。縱奪臨機。有疑請問。僧問。如
【現代漢語翻譯】 現代漢語譯本 禪師
有僧人問道：『什麼是道？』禪師沉默良久，然後說：『明白了嗎？』僧人回答說：『弟子不明白。』禪師說：『聽我一偈：談論道，言語之下便無聲響，宣揚精妙的旨意要懇切叮嚀。禪的要義，如今就要領會，不要退縮停滯。』
郢州芭蕉山遇禪師（Yingzhou Mount Bajiao Yu Chanshi，郢州芭蕉山的遇禪師）
有僧人問道：『什麼是祖師西來的真意？』禪師說：『所有的星星都拱衛著北極星，沒有水不朝著東方流淌。』僧人說：『可是弟子還是不明白啊。』禪師說：『遇到人就這麼說。』
郢州芭蕉山圓禪師（Yingzhou Mount Bajiao Yuan Chanshi，郢州芭蕉山的圓禪師）
有僧人問道：『什麼是和尚您接引人的一句話？』禪師說：『要你的頭，砍了去。』僧人說：『難道沒有方便之法嗎？』禪師說：『心不虧欠於人，臉上沒有慚愧之色。』禪師上堂說法：『三千大千世界，昨夜被老僧我全部合成一塊，滾向須彌山（Mount Sumeru）頂上，帝釋（Indra）大怒，拿起來撲成粉碎。各位，你們還覺得頭痛嗎？』禪師沉默良久，然後說：『莫非是不知痛癢嗎？』珍重！
彭州承天院辭確禪師（Pengzhou Chengtian Temple Ci Que Chanshi，彭州承天院的辭確禪師）
有僧人問道：『弟子有一支箭，射出去也好，不射出去也好，該怎麼辦？』禪師說：『怎麼是你的箭？』僧人便大喝一聲。禪師說：『這是草箭。』僧人說：『什麼是和尚您的箭？』禪師說：『禁忌時要屈指計算，祈禱時要叩齒。』僧人問：『心隨著萬境而轉，哪個是能轉萬境的心？』禪師說：『嘉州大佛（Leshan Giant Buddha）是古人雕刻的。』僧人問：『眾罪如霜露，慧日能消除，此時如何？』禪師說：『亭臺深夜雨，樓閣靜時鐘。』僧人說：『為什麼因緣會遇時，果報還要自己承受？』禪師說：『管筆能書寫，片舌能說話。』禪師開堂說法時對眾人說：『正令提綱，仍然是捏造虛偽。佛法相對，特地欺騙上流。問起來就參差不齊，答起來就互相矛盾。各位大德打算從哪裡下手呢？既然如此，事情沒有一成不變的，權柄在手，縱放奪取隨機應變，有疑問請提問。』僧人問道：『如』
【English Translation】 English version Zen Master
A monk asked: 'What is the Dao (the Way)?' The master remained silent for a long time, then said: 'Do you understand?' The monk replied: 'This disciple does not understand.' The master said: 'Listen to this verse: Speaking of the Dao, there is no sound beneath words. Proclaiming the profound meaning requires earnest exhortation. The essence of Zen must be grasped now, without retreating or pausing.'
Zen Master Yu of Mount Bajiao in Yingzhou (Yingzhou Mount Bajiao Yu Chanshi)
A monk asked: 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?' The master said: 'All the stars pay homage to the North Star, and all water flows eastward.' The monk said: 'But this disciple still does not understand.' The master said: 'Just say it like this when you meet people.'
Zen Master Yuan of Mount Bajiao in Yingzhou (Yingzhou Mount Bajiao Yuan Chanshi)
A monk asked: 'What is the master's one phrase for receiving people?' The master said: 'Take your head and cut it off.' The monk said: 'Is there no expedient means?' The master said: 'The heart does not fail people, and the face has no shameful color.' The master ascended the Dharma hall and said: 'The three thousand great thousand worlds were all combined into one piece by this old monk last night, and rolled to the top of Mount Sumeru (Mount Sumeru). Indra (Indra) was furious, picked it up, and smashed it to pieces. Do you all feel a headache?' The master remained silent for a long time, then said: 'Could it be that you do not know pain?' Treasure this!
Zen Master Ci Que of Chengtian Temple in Pengzhou (Pengzhou Chengtian Temple Ci Que Chanshi)
A monk asked: 'This disciple has an arrow. Whether to shoot it or not, what should I do?' The master said: 'What is your arrow like?' The monk then shouted. The master said: 'This is a grass arrow.' The monk said: 'What is the master's arrow like?' The master said: 'Taboos must be counted on fingers, and prayers must be made by knocking on teeth.' The monk asked: 'The mind turns with the myriad realms, which is the mind that can turn the myriad realms?' The master said: 'The Leshan Giant Buddha (Leshan Giant Buddha) was carved by the ancients.' The monk asked: 'When the multitude of sins are like frost and dew, and the sun of wisdom can eliminate them, what is it like at this time?' The master said: 'Pavilions in the deep night rain, and the quiet bell in the towers.' The monk said: 'Why is it that when causes and conditions meet, one must still bear the consequences oneself?' The master said: 'The writing brush can write, and the tongue can speak.' When the master opened the Dharma hall, he said to the assembly: 'The main points of the correct decree are still fabricated and false. The Dharma is just a matter of deception. When asked, it is uneven, and when answered, it is contradictory. Where do you intend to start? Since this is the case, things are not always the same. The authority is in hand, and the power to give and take is adaptable. If you have any questions, please ask.' The monk asked: 'As'
何是第一義。師曰。群峰穿海去。滴水下巖來。問師唱誰家曲。宗風嗣阿誰。師曰。道頭會尾。舉意知心。
興元府牛頭山精禪師
僧問。如何是古佛心。師曰。東海浮漚。曰如何領會。師曰。秤錘落井。問不居凡聖。是甚麼人。師曰。梁朝傅大士。曰此理如何。師曰。楚國孟嘗君。
益州覺城院信禪師
僧問。如何是出身一路。師曰。三門前。曰如何領會。師曰。緊峭草鞋。
郢州芭蕉山閑禪師
僧問。十語九不中時如何。師曰。閉門屋裡坐。抱首哭蒼天。
郢州芭蕉山令遵禪師
僧問。直得無下口處時如何。師曰。便須進一步。曰向甚麼處下腳。師曰。東山西嶺上。
慧林究禪師法嗣
韶州靈瑞和尚
俗士問。如何是佛。師喝曰。汝是村裡人。僧問。如何是西來意。師曰。十萬八千里。問如何是本來心。師曰。坐卻毗盧頂。出沒太虛中。問如何是教外別傳底事。師曰。兩個靈龜泥里鬥。直至如今困未休。曰不會。師曰。木雞銜卵走。燕雀乘虎飛。潭中魚不現。石女卻生兒。
南嶽下八世
報慈韶禪師法嗣
蘄州三角山志謙禪師
僧問。如何是佛。師曰。速禮三拜。僧禮拜。師曰。一撥便轉。
郢州興陽詞鐸
【現代漢語翻譯】 現代漢語譯本 什麼是第一義？ 禪師說：『群峰穿過大海而去，滴水從巖石上落下來。』 有人問：『禪師您唱的是誰家的曲子？ 宗風傳承自哪位祖師？』 禪師說：『道頭會尾，舉意知心。』
興元府牛頭山精禪師
有僧人問：『什麼是古佛心？』 禪師說：『東海漂浮的泡沫。』 僧人說：『如何領會？』 禪師說：『秤錘落入井中。』 有人問：『不居於凡聖，是什麼樣的人？』 禪師說：『梁朝的傅大士（Fu Dashi，南北朝時期著名居士）。』 僧人說：『這個道理如何？』 禪師說：『楚國的孟嘗君（Mengchang Jun，戰國時期齊國貴族）。』
益州覺城院信禪師
有僧人問：『如何是出身的一條路？』 禪師說：『三門前。』 僧人說：『如何領會？』 禪師說：『緊繃的草鞋。』
郢州芭蕉山閑禪師
有僧人問：『十句話九句不中的時候如何？』 禪師說：『關上門在屋裡坐著，抱著頭哭蒼天。』
郢州芭蕉山令遵禪師
有僧人問：『直接到了無從下口的時候如何？』 禪師說：『那就必須進一步。』 僧人說：『向什麼地方下腳？』 禪師說：『東山的西嶺上。』
慧林究禪師法嗣
韶州靈瑞和尚
有俗人問：『什麼是佛？』 禪師呵斥說：『你是村裡人。』 有僧人問：『什麼是西來意？』 禪師說：『十萬八千里。』 有人問：『什麼是本來心？』 禪師說：『坐斷毗盧頂（Vairocana's summit，毗盧遮那佛的頂峰），出沒于太虛之中。』 有人問：『什麼是教外別傳的事情？』 禪師說：『兩個靈龜在泥里爭鬥，直到如今睏倦未休。』 僧人說：『不會。』 禪師說：『木雞銜著卵走，燕雀乘著老虎飛。 潭中的魚不出現，石女卻生了兒。』
南嶽下八世
報慈韶禪師法嗣
蘄州三角山志謙禪師
有僧人問：『什麼是佛？』 禪師說：『快速禮拜三拜。』 僧人禮拜。 禪師說：『一撥便轉。』
郢州興陽詞鐸
【English Translation】 English version What is the first principle? The Master said, 'The peaks pierce the sea and go, drops of water fall from the rocks.' Someone asked, 'Whose tune are you singing, Master? Who is the patriarch whose lineage you inherit?' The Master said, 'The beginning of the path meets the end, understanding the mind through intention.'
Zen Master Jing of Niutou Mountain, Xingyuan Prefecture
A monk asked, 'What is the mind of the ancient Buddha?' The Master said, 'Floating foam on the Eastern Sea.' The monk said, 'How to understand it?' The Master said, 'A weight falling into a well.' Someone asked, 'Not dwelling in the mundane or the sacred, what kind of person is it?' The Master said, 'Fu Dashi (a famous lay Buddhist of the Southern and Northern Dynasties) of the Liang Dynasty.' The monk said, 'How is this principle?' The Master said, 'Lord Mengchang (a nobleman of the Qi state during the Warring States period) of the Chu state.'
Zen Master Xin of Juecheng Temple, Yizhou
A monk asked, 'What is the one path of emergence?' The Master said, 'In front of the three gates.' The monk said, 'How to understand it?' The Master said, 'Tight straw sandals.'
Zen Master Xian of Mount Bajiao, Yingzhou
A monk asked, 'What if nine out of ten words are wrong?' The Master said, 'Sit inside the house with the door closed, hold your head and cry to the heavens.'
Zen Master Lingzun of Mount Bajiao, Yingzhou
A monk asked, 'What if there is absolutely no place to start?' The Master said, 'Then you must take a step forward.' The monk said, 'Where to place your foot?' The Master said, 'On the western ridge of the eastern mountain.'
Successor of Zen Master Huilin Jiu
Monk Lingrui of Shaozhou
A layman asked, 'What is Buddha?' The Master scolded, 'You are a villager.' A monk asked, 'What is the meaning of the coming from the West?' The Master said, 'One hundred and eight thousand miles.' Someone asked, 'What is the original mind?' The Master said, 'Sitting firmly on Vairocana's summit (the peak of Vairocana Buddha), appearing and disappearing in the great void.' Someone asked, 'What is the matter transmitted separately outside the teachings?' The Master said, 'Two spiritual turtles fighting in the mud, still tired and not resting even now.' The monk said, 'I don't understand.' The Master said, 'A wooden chicken carries an egg and runs, a swallow flies riding a tiger. Fish do not appear in the pond, but a stone woman gives birth to a child.'
Eighth Generation Below Nanyue
Successor of Zen Master Bao Ci Shao
Zen Master Zhiqian of Mount Sanjiao, Qizhou
A monk asked, 'What is Buddha?' The Master said, 'Quickly bow three times.' The monk bowed. The Master said, 'Turned with a single flick.'
Ci Duo of Xingyang, Yingzhou
禪師
僧問。佛界與眾生界。相去多少。師曰。道不得。曰真個那。師曰。有些子。
五燈嚴統卷第九
音釋
頵(于倫切)
【現代漢語翻譯】 現代漢語譯本： 僧人問：『佛界（Buddha-dhatu，佛的境界）與眾生界（Sattva-dhatu，眾生的境界），相差多少？』 禪師說：『說不得。』 僧人問：『真的不能說嗎？』 禪師說：『有些許差別。』
【English Translation】 English version: A monk asked: 'How far apart are the Buddha-dhatu (Buddha realm) and the Sattva-dhatu (realm of sentient beings)?' The Zen master said: 'It cannot be spoken of.' The monk asked: 'Really?' The Zen master said: 'There is some difference.'