X81n1568_五燈嚴統(第10卷-第25卷)

卍新續藏第 81 冊 No. 1568 五燈嚴統(第10卷-第25卷)

No. 1568

五燈嚴統卷第十

法眼宗

南嶽下八世

羅漢琛禪師法嗣

金陵清涼院文益禪師

餘杭魯氏子。七歲依新定智通院全偉禪師落髮。弱齡稟具於越州開元寺。屬律匠希覺師。盛化于明州鄮山育王寺。師往預聽習。究其微旨。復傍探儒典。游文雅之場。覺師目為我門之遊夏也。師以玄機一發。雜務俱捐。振錫南邁。抵福州參長慶。不大發明。后同紹修法進三人。欲出嶺。過地藏院。阻雪少憩。附爐次。藏問。此行何之。師曰。行腳去。藏曰。作么生是行腳事。師曰。不知。藏曰。不知最親切。又同三人舉肇論。至天地與我同根處。藏曰。山河大地。與上座自己。是同是別。師曰別。藏豎起兩指。師曰。同。藏又豎起兩指。便起去。雪霽辭去。藏門送之問曰。上座尋常說三界唯心。萬法唯識。乃指庭下片石曰。且道。此石在心內。在心外。師曰。在心內。藏曰。行腳人著甚麼來由。安片石在心頭。師窘無以對。即放包依席下求抉擇。近一月餘日。呈見解說道理。藏語之曰。佛法不恁么。師曰。某甲詞窮理絕也。藏曰。若論佛法。一切見成。師于言下大悟。因議留止。進師等

【現代漢語翻譯】現代漢語譯本《五燈嚴統》卷第十

法眼宗

南嶽下第八世

羅漢琛禪師法嗣

金陵清涼院文益禪師

文益禪師是餘杭魯氏之子。七歲時，他在新定智通院跟隨全偉禪師剃度出家。年輕時在越州開元寺受具足戒。當時律匠希覺律師在明州鄮山育王寺弘揚佛法，文益禪師前去聽講學習，深入研究其精微要旨，又廣泛涉獵儒家典籍，遊歷于文人雅士之間。希覺律師稱讚他是我們佛門中的子夏（孔子弟子，以擅長文學著稱）。文益禪師自從領悟玄妙的佛法機理后，便捨棄一切雜務，拄著錫杖向南方遊歷。到達福州后，他參訪長慶禪師，但沒有得到大的啓發。後來，他與紹修、法進三人一同準備出嶺，路過地藏院時，因大雪受阻，暫時休息。在地藏院的火爐旁，地藏禪師問：『你們此行要去哪裡？』文益禪師回答：『行腳雲遊。』地藏禪師問：『如何是行腳雲遊的事？』文益禪師回答：『不知道。』地藏禪師說：『不知道是最親切的。』之後，他們三人一起談論《肇論》，當講到『天地與我同根』時，地藏禪師問：『山河大地，與上座（對禪師的尊稱）你自己，是相同還是不同？』文益禪師回答：『不同。』地藏禪師豎起兩根手指。文益禪師又回答：『相同。』地藏禪師又豎起兩根手指，然後起身離開了。雪停后，文益禪師等人告辭離去。地藏禪師送出門外，問道：『上座你平時說三界唯心，萬法唯識，那麼請問，』他指著庭院下的一塊石頭說：『這塊石頭是在你的心內，還是在你的心外？』文益禪師回答：『在心內。』地藏禪師說：『行腳雲遊的人，帶著什麼緣由，要把一塊石頭放在心頭？』文益禪師窘迫，無言以對，於是放下行囊，留在地藏禪師座下，請求開示。經過一個多月的時間，文益禪師呈述自己的見解和道理，地藏禪師對他說：『佛法不是這樣的。』文益禪師說：『我實在詞窮理盡了。』地藏禪師說：『若論佛法，一切現成。』文益禪師在聽聞此語的當下，豁然大悟，於是決定留在此地。法進禪師等人

【English Translation】 English version The Strict Lineage of the Five Lamps, Volume 10

Fayan School

8th Generation under Nanyue

Dharma Heir of Zen Master Luohan Chen

Zen Master Wenyi of Qingliang Monastery, Jinling (Nanjing)

Zen Master Wenyi was a son of the Lu family of Yuhang. At the age of seven, he was tonsured at Zhītōng Monastery in Xīndìng under Zen Master Quanwei. In his youth, he received the full precepts at Kaiyuan Monastery in Yuezhou. At that time, Vinaya Master Xijue was greatly propagating the Dharma at Yuwang Monastery on Mount Mao in Mingzhou. The Master (Wenyi) went to attend the lectures and study, deeply researching its subtle and essential meaning. He also extensively explored Confucian classics, and traveled among men of letters and elegance. Vinaya Master Xijue praised him as a Zixia (a disciple of Confucius known for his literary talent) of our Buddhist school. Since Master Wenyi grasped the profound mechanism of the Dharma, he abandoned all miscellaneous affairs and traveled south with his staff. Upon arriving in Fuzhou, he visited Zen Master Changqing, but did not receive great enlightenment. Later, he, along with Shaoxiu and Fajin, planned to leave the mountain range. Passing by Dizang Monastery, they were hindered by heavy snow and took a short rest. Near the stove, Zen Master Dizang asked, 'Where are you going on this journey?' Master Wenyi replied, 'Wandering on pilgrimage.' Zen Master Dizang asked, 'What is the matter of wandering on pilgrimage?' Master Wenyi replied, 'I don't know.' Zen Master Dizang said, 'Not knowing is the most intimate.' Afterwards, the three of them discussed the Treatise of Zhao (《肇論》), and when they reached the phrase 'Heaven and earth share the same root as I,' Zen Master Dizang asked, 'The mountains, rivers, and the great earth, and you, venerable sir (a respectful term for a Zen master), are they the same or different?' Master Wenyi replied, 'Different.' Zen Master Dizang raised two fingers. Master Wenyi then replied, 'The same.' Zen Master Dizang raised two fingers again, and then got up and left. After the snow cleared, Master Wenyi and the others bid farewell and departed. Zen Master Dizang saw them off at the gate and asked, 'Venerable sir, you usually say that the three realms are only mind, and all dharmas are only consciousness. Then please tell me,' he pointed to a stone in the courtyard, 'is this stone inside the mind or outside the mind?' Master Wenyi replied, 'Inside the mind.' Zen Master Dizang said, 'What reason does a wandering pilgrim have to carry a stone in his mind?' Master Wenyi was embarrassed and speechless, so he put down his baggage and stayed at Zen Master Dizang's seat, seeking guidance. After more than a month, Master Wenyi presented his views and reasoning. Zen Master Dizang said to him, 'The Dharma is not like that.' Master Wenyi said, 'I am truly at the end of my words and reasoning.' Zen Master Dizang said, 'If we talk about the Dharma, everything is already complete.' Upon hearing these words, Master Wenyi suddenly attained great enlightenment and decided to stay there. Zen Master Fajin and the others

以江表叢林欲期歷覽。命師同往。至臨川。州牧請住崇壽院。開堂日。中坐茶筵未起時。僧正白師曰。四眾已圍繞和尚法座了也。師曰。眾人卻參真善知識。少頃升座。僧問。大眾雲集。請師舉唱。師曰。大眾久立。乃曰。眾人既盡在此。山僧不可無言。與大眾舉一古人方便。珍重。便下座。子方上座自長慶來。師舉長慶偈。問曰。作么生是萬象之中獨露身。子方舉拂子。師曰。恁么會又爭得。曰和尚尊意如何。師曰。喚甚麼作萬象。曰古人不撥萬象。師曰。萬象之中獨露身。說甚麼撥不撥。子方豁然悟解。述偈投誠。自是諸方會下有存知解者。翕然而至。始則行行如也。師微以激發。皆漸而服膺。海蔘之眾。常不減千計。上堂。大眾立久。乃謂之曰。祇恁么便散去。還有佛法道理也無。試說看。若無。又來這裡作么。若有。大市裡人叢處亦有。何須到這裡。諸人各曾看還源觀。百門義海。華嚴論。涅槃經。諸多策子。阿那個教中有這個時節。若有。試舉看。莫是恁么經里。有恁么語。是此時節么。有甚麼交涉。所以道。微言滯於心首。嘗為緣慮之場。實際居於目前。翻為名相之境。又作么生得翻去。若也翻去。又作么生得正去。還會么。莫祇恁么念策子。有甚麼用處。僧問。如何披露。即得與道相應。師曰。汝幾時

披露。即與道不相應。問六處不知音時如何。師曰。汝家眷屬一群子。師又曰。作么生會。莫道恁么來問。便是不得。汝道。六處不知音。眼處不知音。耳處不知音。若也根本是有。爭解無得。古人道。離聲色著聲色。離名字著名字。所以無想天修得。經八萬大劫。一朝退墮。諸事儼然。蓋為不知根本。真實次地修行。三生六十劫。四生一百劫。如是直到三祇果滿。他古人猶道。不如一念緣起無生。超彼三乘權學等見。又道。彈指圓成八萬門。剎那滅卻三祇劫。也須體究。若如此用多少氣力。僧問。指即不問。如何是月。師曰。阿那個是汝不問底指。又僧問。月即不問。如何是指。師曰月。曰學人問指。和尚為甚麼對月。師曰。為汝問指。江南國主。重師之道。迎住報恩禪院。署凈慧禪師。僧問。洪鐘才擊。大眾云臻。請師如是。師曰。大眾會何似汝會。問如何是古佛家風。師曰。甚麼處看不足。問十二時中如何行履。即得與道相應。師曰。取捨之心成巧偽。問古人傳衣。當記何人。師曰。汝甚麼處見古人傳衣。問十方賢聖皆入此宗。如何是此宗。師曰。十方賢聖皆入。問如何是佛向上人。師曰。方便呼為佛。問如何是學人一卷經。師曰。題目甚分明。問聲色兩字甚麼人透得。師卻謂眾曰。諸上座且道。這個僧還透得

【現代漢語翻譯】現代漢語譯本披露，即與道不相應。問：『六處（眼、耳、鼻、舌、身、意）不知音時如何？』師說：『你家眷屬一群子。』師又說：『作么生會（怎麼領會）？莫道恁么來問（不要說這樣來問），便是不得。』你道：『六處不知音，眼處不知音，耳處不知音。』若也根本是有，爭解無得（怎麼會沒有呢）？古人道：『離聲色著聲色，離名字著名字。』所以無想天修得，經八萬大劫，一朝退墮，諸事儼然。蓋為不知根本。真實次地修行，三生六十劫，四生一百劫，如是直到三祇（三個阿僧祇劫）果滿。他古人猶道：『不如一念緣起無生，超彼三乘（聲聞乘、緣覺乘、菩薩乘）權學等見。』又道：『彈指圓成八萬門，剎那滅卻三祇劫。』也須體究。若如此用多少氣力。僧問：『指即不問，如何是月？』師說：『阿那個是汝不問底指（哪個是你沒問的手指）？』又僧問：『月即不問，如何是指？』師說：『月。』曰：『學人問指，和尚為甚麼對月？』師說：『為汝問指。』江南國主，重師之道，迎住報恩禪院，署凈慧禪師。僧問：『洪鐘才擊，大眾云臻，請師如是。』師說：『大眾會何似汝會（大眾的領會怎比得上你的領會）？』問：『如何是古佛家風？』師說：『甚麼處看不足？』問：『十二時中如何行履，即得與道相應？』師說：『取捨之心成巧偽。』問：『古人傳衣，當記何人？』師說：『汝甚麼處見古人傳衣？』問：『十方賢聖皆入此宗，如何是此宗？』師說：『十方賢聖皆入。』問：『如何是佛向上人？』師說：『方便呼為佛。』問：『如何是學人一卷經？』師說：『題目甚分明。』問：『聲色兩字甚麼人透得？』師卻謂眾曰：『諸上座且道，這個僧還透得？』

【English Translation】 English version Disclosure is not in accordance with the Dao (the Way). Question: 'What about when the six senses (eye, ear, nose, tongue, body, and mind) do not perceive the sound?' The Master said: 'Your family is a group of children.' The Master also said: 'How do you understand it? Don't ask like that, it's not right.' You say: 'The six senses do not perceive the sound, the eye does not perceive the sound, the ear does not perceive the sound.' If the root is there, how can it be absent? The ancients said: 'Departing from sound and form, one clings to sound and form; departing from names, one clings to names.' Therefore, one cultivates in the Realm of Non-Perception, passing through eighty thousand great kalpas (aeons), only to fall back in a single day, with everything remaining as it was. This is because one does not know the root. Truly cultivating step by step, three lives for sixty kalpas, four lives for one hundred kalpas, and so on until three Asankhya kalpas (incalculable aeons) are fulfilled. Yet the ancients still said: 'It is better to have one thought of dependent origination without arising, surpassing the provisional teachings and views of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna).' It is also said: 'In a snap of the fingers, eighty thousand gates are perfected; in an instant, three Asankhya kalpas are extinguished.' One must also investigate this thoroughly. How much effort would that take? A monk asked: 'I won't ask about the finger, what is the moon?' The Master said: 'Which is the finger you are not asking about?' Another monk asked: 'I won't ask about the moon, what is the finger?' The Master said: 'The moon.' The monk said: 'I am asking about the finger, why does the Master answer with the moon?' The Master said: 'Because you are asking about the finger.' The ruler of the Jiangnan kingdom, valuing the Master's Dao, welcomed him to reside at Bao'en Monastery, bestowing upon him the title of Chan Master Jinghui. A monk asked: 'As soon as the great bell is struck, the assembly gathers like clouds, inviting the Master to speak.' The Master said: 'How does the assembly's understanding compare to your understanding?' Question: 'What is the family style of the ancient Buddhas?' The Master said: 'Where do you see a lack?' Question: 'How should one conduct oneself throughout the twelve periods of the day to be in accordance with the Dao?' The Master said: 'A mind of taking and rejecting creates cunning and falsehood.' Question: 'When the ancients passed down the robe, who should be remembered?' The Master said: 'Where did you see the ancients passing down the robe?' Question: 'All the sages of the ten directions enter this school, what is this school?' The Master said: 'All the sages of the ten directions enter.' Question: 'What is a person who goes beyond the Buddha?' The Master said: 'Expediently called a Buddha.' Question: 'What is a sutra (scripture) for a student?' The Master said: 'The title is very clear.' Question: 'Who can penetrate the two words 'sound' and 'form'?' The Master then said to the assembly: 'Venerable ones, tell me, can this monk penetrate them?'

也未。若會此僧問處。透聲色也不難。問求佛知見。何路最徑。師曰。無過此。問瑞草不凋時如何。師曰謾語。問大眾雲集。請師頓決疑網。師曰。寮舍內商量。茶堂內商量。問雲開見日時如何。師曰。謾語真個。問如何是沙門所重處。師曰。若有纖毫所重。即不名沙門。問千百億化身。于中如何是清凈法身。師曰。總是。問簇簇上來。師意如何。師曰。是眼不是眼。問全身是義。請師一決。師曰。汝義自破。問如何是古佛心。師曰。流出慈悲喜捨。問百年暗室。一燈能破。如何是一燈。師曰。論甚麼百年。問如何是正真之道。師曰。一愿也教汝行。二愿也教汝行。問如何是一真之地。師曰。地則無一真。曰如何卓立。師曰。轉無交涉。問如何是古佛。師曰。即今也無嫌疑。問十二時中如何行履。師曰。步步蹋著。問古鏡未開。如何顯照。師曰。何必再三。問如何是諸佛玄旨。師曰。是汝也有。問承教有言。從無住本。立一切法。如何是無住本。師曰。形興未質。名起未名。問亡僧衣。眾人唱。祖師衣。甚麼人唱。師曰。汝唱得亡僧甚麼衣。問蕩子還鄉時如何。師曰。將甚麼奉獻。曰無有一物。師曰。日給作么生。師后住清涼。上堂曰。出家人。但隨時及節便得。寒即寒。熱即熱。欲知佛性義。當觀時節因緣。古今方

【現代漢語翻譯】現代漢語譯本也未。（如果）能夠領會這位僧人提問的地方，透徹理解聲色也不難。問：『求佛的知見，哪條路最直接？』師父說：『沒有比這更直接的。』問：『瑞草不凋謝的時候怎麼樣？』師父說：『胡說八道。』問：『大眾雲集，請師父您立刻決斷疑難。』師父說：『在寮房裡商量，在茶堂里商量。』問：『雲開見日的時候怎麼樣？』師父說：『胡說八道，真是的。』問：『什麼是沙門所重視的地方？』師父說：『如果有一絲一毫所重視的，就不叫沙門。』問：『千百億化身中，哪個是清凈法身？』師父說：『都是。』問：『簇簇上來，師父您的意思如何？』師父說：『是眼也不是眼。』問：『全身都是義理，請師父您決斷。』師父說：『你自己的義理自己就破了。』問：『什麼是古佛心？』師父說：『流出慈悲喜捨。』問：『百年暗室，一燈能破，什麼是這一燈？』師父說：『還說什麼百年。』問：『什麼是正真之道？』師父說：『一愿也教你行，二愿也教你行。』問：『什麼是真如之地？』師父說：『地上沒有真如。』（僧）說：『如何確立？』師父說：『更加沒有關係。』問：『什麼是古佛？』師父說：『就是現在，也沒有嫌疑。』問：『十二時中如何行持？』師父說：『步步都踩著。』問：『古鏡未開，如何顯照？』師父說：『何必再三追問。』問：『什麼是諸佛的玄妙旨意？』師父說：『你也有。』問：『承蒙教誨，有言說從無住本，建立一切法，什麼是無住本？』師父說：『形體興起之前，質地未成；名稱出現之前，名號未立。』問：『亡僧的衣服，眾人唱唸；祖師的衣服，什麼人唱唸？』師父說：『你唱得亡僧的什麼衣服？』問：『蕩子還鄉的時候怎麼樣？』師父說：『拿什麼來奉獻？』（僧）說：『沒有一樣東西。』師父說：『每天的供給怎麼辦？』師父後來住在清涼（Qingliang），上堂說法：『出家人，只要隨時順應時節就可以了。冷就冷，熱就熱。想要知道佛性的意義，應當觀察時節因緣。』古今方（Gufang）

【English Translation】 English version Also not. If one can understand the monk's question, it is not difficult to thoroughly understand form and sound. Asked: 'Seeking the knowledge and vision of the Buddha, which path is the most direct?' The master said: 'There is nothing more direct than this.' Asked: 'What is it like when the auspicious grass does not wither?' The master said: 'Nonsense.' Asked: 'The assembly gathers, please master, immediately resolve our doubts.' The master said: 'Discuss it in the dormitory, discuss it in the tea room.' Asked: 'What is it like when the clouds clear and the sun appears?' The master said: 'Nonsense, really.' Asked: 'What is the place that a Shramana (Śrāmaṇa, a wandering ascetic) values?' The master said: 'If there is even a trace of something valued, it is not called a Shramana.' Asked: 'Among the billions of transformation bodies, which is the pure Dharma body (Dharmakāya)?' The master said: 'They all are.' Asked: 'Coming up in clusters, what is the master's intention?' The master said: 'It is an eye and not an eye.' Asked: 'The whole body is meaning, please master, decide.' The master said: 'Your own meaning breaks itself.' Asked: 'What is the ancient Buddha's mind?' The master said: 'Flowing out of loving-kindness, compassion, joy, and equanimity (Cīvita, Karuṇā, Muditā, Upekṣā).' Asked: 'In a hundred-year dark room, one lamp can break it, what is this lamp?' The master said: 'What are you talking about a hundred years for?' Asked: 'What is the true path?' The master said: 'One vow I will teach you to practice, two vows I will teach you to practice.' Asked: 'What is the land of true suchness (Tathātā)?' The master said: 'On the ground, there is no true suchness.' (The monk) said: 'How to establish it?' The master said: 'Even more irrelevant.' Asked: 'What is the ancient Buddha?' The master said: 'Right now, there is no suspicion.' Asked: 'How to conduct oneself in the twelve periods of the day?' The master said: 'Step by step, treading on it.' Asked: 'Before the ancient mirror is opened, how does it manifest illumination?' The master said: 'Why ask again and again?' Asked: 'What is the profound meaning of all the Buddhas?' The master said: 'You also have it.' Asked: 'Receiving the teaching, there is a saying that from the non-abiding root, all dharmas are established, what is the non-abiding root?' The master said: 'Before the form arises, the substance is not formed; before the name appears, the name is not established.' Asked: 'The deceased monk's robe, the crowd chants; the ancestral master's robe, who chants?' The master said: 'What robe of the deceased monk are you chanting?' Asked: 'What is it like when the prodigal son returns home?' The master said: 'What will you offer?' (The monk) said: 'There is nothing.' The master said: 'What about the daily supply?' Later, the master lived in Qingliang (Qingliang), ascended the hall and said: 'A monastic, just go along with the times and seasons. Cold is cold, hot is hot. If you want to know the meaning of Buddha-nature, you should observe the conditions of the seasons.' Gufang (Gufang)

便不少。不見石頭和尚因看肇論云。會萬物為己者。其唯聖人乎。他家便道。聖人無己。靡所不己。有一片言語。喚作參同契。末上云。竺土大仙心。無過此語也。中間也祇隨時說話。上座今欲會萬物為自己去。蓋為大地無一法可見。他又囑云。光陰莫虛度。適來向上座道但隨時及節便得。若也移時失候。即是虛度光陰。于非色中作色解。上座。于非色中作色解。即是移時失候。且道色作非色解。還當不當。上座。若恁么會。便是沒交涉。正是癡狂兩頭走。有甚麼用處。上座。但守分隨時過好。珍重。僧問。如何是清涼家風。師曰。汝到別處。但道到清涼來。問如何得諸法無當去。師曰。甚麼法當著上座。曰爭奈日夕何。師曰。閑言語。問。觀身如幻化。觀內亦復然時如何。師曰。還得恁么也無。問要急相應。唯言不二。如何是不二之言。師曰。更添些子得么。問如何是法身。師曰。這個是應身。問如何是第一義。師曰。我向你道。是第二義。師問修山主。毫牦有差。天地懸隔。兄作么生會。修曰。毫牦有差。天地懸隔。師曰。恁么會又爭得。修曰。和尚如何。師曰。毫牦有差。天地懸隔。修便禮拜。(東禪齊云。山主恁么祇對。為甚麼不肯。及乎再請益。法眼亦祇恁么道。便得去。且道。疑訛在甚麼處。若看得透道

【現代漢語翻譯】現代漢語譯本便不少。不見石頭和尚（Shi Tou He Shang，人名）因看《肇論》（Zhao Lun，佛教典籍名）云：『會萬物為己者，其唯聖人乎？』他家便道：『聖人無己，靡所不己。』有一片言語，喚作《參同契》（Can Tong Qi，道教典籍名），末上云：『竺土大仙心（Zhu Tu Da Xian Xin），無過此語也。』中間也祇（zhǐ，同『只』）隨時說話。上座（shàng zuò，對僧人的尊稱）今欲會萬物為自己去，蓋為大地無一法可見。他又囑云：『光陰莫虛度。』適來向上座道但隨時及節便得，若也移時失候，即是虛度光陰。于非色中作色解。上座，于非色中作色解，即是移時失候。且道色作非色解，還當不當？上座，若恁么（rèn me，這麼）會，便是沒交涉，正是癡狂兩頭走，有甚麼用處？上座，但守分隨時過好，珍重。僧問：『如何是清涼家風？』師曰：『汝到別處，但道到清涼來。』問：『如何得諸法無當去？』師曰：『甚麼法當著上座？』曰：『爭奈日夕何？』師曰：『閑言語。』問：『觀身如幻化，觀內亦復然時如何？』師曰：『還得恁么也無？』問：『要急相應，唯言不二，如何是不二之言？』師曰：『更添些子得么？』問：『如何是法身（fa shen，佛教術語，指佛的真身）？』師曰：『這個是應身（ying shen，佛教術語，指佛為度化眾生而顯現的化身）。』問：『如何是第一義（di yi yi，佛教術語，指最高的真理）？』師曰：『我向你道，是第二義（di er yi，佛教術語，相對於第一義的說法）。』師問修山主（Xiu Shan Zhu，人名）：『毫牦（háo máo，細微）有差，天地懸隔，兄作么生（zuò me shēng，怎麼）會？』修曰：『毫牦有差，天地懸隔。』師曰：『恁么會又爭得？』修曰：『和尚如何？』師曰：『毫牦有差，天地懸隔。』修便禮拜。（東禪齊云（Dong Chan Qi Yun，人名），山主恁么（rèn me，這麼）祇對，為甚麼不肯？及乎再請益，法眼（Fa Yan，人名）亦祇恁么道，便得去。且道，疑訛（yí é，錯誤）在甚麼處？若看得透道

【English Translation】 English version It is not a small matter. Haven't you seen how the monk Shi Tou He Shang, upon reading the Zhao Lun (Treatise of Zhao), said, 'He who unites all things with himself, is he not a sage?' He then said, 'The sage has no self, yet there is nothing that is not himself.' There is a piece of writing called the Can Tong Qi (Token of the Agreement of the Three), at the end of which it says, 'The mind of the great immortal of India (Zhu Tu Da Xian Xin) is no more than this saying.' In between, one simply speaks according to the occasion. Venerable monk (shàng zuò), now you wish to unite all things with yourself, but in reality, there is not a single dharma (law, principle) to be seen on this earth. He also exhorted, 'Do not waste time.' Just now, I told the venerable monk that it is enough to act according to the time and season. If you miss the time and opportunity, you are wasting time. To interpret color in non-color. Venerable monk, to interpret color in non-color is to miss the time and opportunity. Tell me, is it right or wrong to interpret color as non-color? Venerable monk, if you understand it that way, it is irrelevant and just running madly in two directions. What is the use of that? Venerable monk, just be content with your lot and live well according to the time. Take care. A monk asked, 'What is the family style of Qingliang?' The master said, 'When you go elsewhere, just say you came from Qingliang.' Asked, 'How can one attain the absence of attachment to all dharmas?' The master said, 'What dharma is attaching to the venerable monk?' He said, 'What about day and night?' The master said, 'Idle talk.' Asked, 'What is it like when observing the body as illusory and observing the inner self as also being so?' The master said, 'Can you still be like that?' Asked, 'To quickly correspond, only speak of non-duality, what is the word of non-duality?' The master said, 'Can you add a little more?' Asked, 'What is the Dharmakaya (fa shen, the body of the Dharma, the ultimate nature of the Buddha)?' The master said, 'This is the Nirmanakaya (ying shen, the transformation body of the Buddha).' Asked, 'What is the First Principle (di yi yi, the ultimate truth)?' The master said, 'If I tell you, it is the Second Principle (di er yi, a relative truth compared to the First Principle).' The master asked Xiu Shan Zhu (a person's name), 'A hair's breadth of difference, and heaven and earth are set apart. How do you understand this?' Xiu said, 'A hair's breadth of difference, and heaven and earth are set apart.' The master said, 'How can you attain anything with that understanding?' Xiu said, 'What about you, master?' The master said, 'A hair's breadth of difference, and heaven and earth are set apart.' Xiu then bowed. (Dong Chan Qi Yun said, 'The mountain master answered in this way, why was he not approved? And when he asked again, Fa Yan also said the same thing, and then he was approved. Tell me, where does the error lie? If you can see through it, say it.'

。上座有來由)師與悟空禪師向火。拈起香匙問曰。不得喚作香匙。兄喚作甚麼。空曰。香匙。師不肯。空后二十餘日方明此語。僧參次。師指簾。時有二僧同去卷。師曰。一得一失。(東禪齊云。上座作么生會。有云。為伊不明旨。便去捲簾。亦有道。指者即會。不指而去者即失。恁么會還可不可。既不許恁么會。且問上座。阿那個得。阿那個失)雲門問僧。甚處來。曰江西來。門曰。江西一隊老宿。寱語住也未。僧無對。后僧問師。不知雲門意作么生。師曰。大小云門被這僧勘破。問僧。甚處來。曰道場來。師曰。明合暗合。僧無語。師令僧取土添蓮盆。僧取土到。師曰。橋東取。橋西取。曰橋東取。師曰。是真實。是虛妄。問僧。甚處來。曰報恩來。師曰。眾僧還安否。曰安。師曰。喫茶去。問僧。甚處來。曰泗州禮拜大聖來。師曰。今年大聖出塔否。曰出。師卻問傍僧曰。汝道。伊到泗州不到。師問寶資長老。古人道。山河無隔礙。光明處處透。且作么生是處處透底光明。資曰。東畔打羅聲。(歸宗柔別云。和尚擬隔礙)師指竹問僧。還見么。曰見。師曰。竹來眼裡。眼到竹邊。曰總不恁么。(法燈別云。當時但擘眼向師。歸宗柔別云。和尚祇是不信某甲)有俗士獻畫障子。師看了問曰。汝是手巧心巧。曰心

【現代漢語翻譯】上座（長老）有來由（來歷），師父與悟空禪師一起向火（取暖）。師父拿起香匙問：『不得叫它香匙，你叫它什麼？』悟空禪師說：『香匙。』師父不認可。悟空禪師過了二十多天才明白這句話的含義。有僧人來參拜，師父指著簾子。當時有兩個僧人一起去捲簾子。師父說：『一得一失。』（東禪齊云：上座（長老），你如何理解？有人說：因為他不明白師父的旨意，所以才去捲簾子。也有人說：指簾子就明白的就得，不指簾子而去捲簾子的就失。這樣理解可以嗎？既然不允許這樣理解，那麼請問上座，哪個是得，哪個是失？）雲門（禪師名號）問僧人：『從哪裡來？』僧人說：『從江西來。』雲門說：『江西的一群老修行，說夢話的毛病好了沒有？』僧人無言以對。後來僧人問師父：『不知道雲門禪師是什麼意思？』師父說：『好大的雲門，被這個僧人看破了。』問僧人：『從哪裡來？』僧人說：『從道場來。』師父說：『明裡暗裡都契合嗎？』僧人無語。師父讓僧人取土來填蓮花盆。僧人取土回來。師父說：『從橋東取的，還是橋西取的？』僧人說：『從橋東取的。』師父說：『是真實的，還是虛妄的？』問僧人：『從哪裡來？』僧人說：『從報恩寺來。』師父說：『眾僧還安好嗎？』僧人說：『安好。』師父說：『喫茶去。』問僧人：『從哪裡來？』僧人說：『從泗州禮拜大聖（僧伽大師，觀音菩薩的化身）來。』師父說：『今年大聖出塔了嗎？』僧人說：『出了。』師父反問旁邊的僧人說：『你說，他到泗州了嗎？』師父問寶資長老：『古人說，山河沒有阻隔，光明處處透徹。那麼，什麼是處處透徹的光明？』寶資說：『東邊傳來打鑼的聲音。』（歸宗柔另外說：和尚您想製造阻隔。）師父指著竹子問僧人：『看見了嗎？』僧人說：『看見了。』師父說：『是竹子來到眼裡，還是眼睛到了竹子邊？』僧人說：『總不是這樣。』（法燈另外說：當時只要睜大眼睛看著師父。歸宗柔另外說：和尚您只是不相信我。）有俗人獻上畫的屏風。師父看了問：『你是手巧還是心巧？』僧人說：『心巧。』

【English Translation】 The venerable one (Shangzuo) has a background (Laiyou). The master and Zen Master Wukong were warming themselves by the fire. The master picked up a incense spoon and asked: 'You can't call it an incense spoon, what do you call it?' Wukong said: 'An incense spoon.' The master did not approve. Wukong only understood the meaning of this sentence more than twenty days later. A monk came to visit, and the master pointed to the curtain. At that time, two monks went to roll up the curtain together. The master said: 'One gains, one loses.' (Dongchan Qiyun: Venerable one, how do you understand it? Some say: Because he didn't understand the master's intention, he went to roll up the curtain. Others say: The one who understands by pointing at the curtain gains, and the one who goes to roll up the curtain without being pointed at loses. Is this understanding okay? Since this understanding is not allowed, then please ask the venerable one, which one is the gain, and which one is the loss?) Yunmen (Zen master's name) asked a monk: 'Where do you come from?' The monk said: 'From Jiangxi.' Yunmen said: 'Have the old practitioners in Jiangxi gotten rid of the habit of talking in their sleep?' The monk was speechless. Later, the monk asked the master: 'I don't know what Zen Master Yunmen meant?' The master said: 'Such a great Yunmen, was seen through by this monk.' Asked a monk: 'Where do you come from?' The monk said: 'From the Daocheng (place of practice).' The master said: 'Do they match openly and secretly?' The monk was speechless. The master asked the monk to fetch soil to fill the lotus pot. The monk brought the soil back. The master said: 'Did you take it from the east side of the bridge, or the west side of the bridge?' The monk said: 'From the east side of the bridge.' The master said: 'Is it real, or is it false?' Asked a monk: 'Where do you come from?' The monk said: 'From Baoen Temple.' The master said: 'Are the monks well?' The monk said: 'Well.' The master said: 'Go have some tea.' Asked a monk: 'Where do you come from?' The monk said: 'From Sizhou to worship the Great Sage (Sengqie, an incarnation of Guanyin Bodhisattva).' The master said: 'Did the Great Sage come out of the pagoda this year?' The monk said: 'He came out.' The master asked the monk next to him: 'Tell me, did he go to Sizhou?' The master asked Elder Baozi: 'The ancients said, mountains and rivers have no barriers, and light penetrates everywhere. So, what is the light that penetrates everywhere?' Baozi said: 'The sound of the gong comes from the east.' (Guizong Rou said separately: The master wants to create barriers.) The master pointed to the bamboo and asked the monk: 'Do you see it?' The monk said: 'I see it.' The master said: 'Did the bamboo come to the eye, or did the eye go to the bamboo?' The monk said: 'It's not like that at all.' (Fadeng said separately: At that time, just open your eyes and look at the master. Guizong Rou said separately: The master just doesn't believe me.) A layman offered a painted screen. The master looked at it and asked: 'Are you skilled with your hands or with your heart?' The monk said: 'With my heart.'

巧。師曰。那個是汝心。士無對。(歸宗柔代云。某甲今日卻成容易)僧問。如何是第二月。師曰。森羅萬象。曰如何是第一月。師曰。萬象森羅。上堂。盡十方世界。皎皎地無一絲頭。若有一絲頭。即是一絲頭。(法燈云。若有一絲頭。不是一絲頭)師指凳子曰。識得凳子。周匝有餘。(雲門云。識得凳子天地懸殊)僧問。如何是塵劫來事。師曰。盡在於今。師因患腳。僧問訊次。師曰。非人來時不能動。及至人來動不得。且道佛法中下得甚麼語。曰和尚且喜得較。師不肯。自別云。和尚今日似減。因開井。被沙塞卻泉眼。師曰。泉眼不通。被沙礙。道眼不通被甚麼礙。僧無對。師代曰。被眼礙。師見僧搬土次。乃以一塊土。放僧擔上曰。吾助汝。僧曰。謝和尚慈悲。師不肯。一僧別云。和尚是甚麼心行。師便休去。師謂小兒子曰。因子識得你爺。你爺名甚麼。兒無對。(法燈代云。但將衣袖掩面)師卻問僧。若是孝順之子。合下得一轉語。且道。合下得甚麼語。僧無對。師代曰。他是孝順之子。師問講百法論僧曰。百法是體用雙陳。明門是能所兼舉。座主是能。法座是所。作么生說兼舉。(有老宿代云。某甲喚作個法座。歸宗柔云。不勞和尚如此)師一日與李王論道罷。同觀牡丹花。王命作偈。師即賦曰。擁毳對

【現代漢語翻譯】現代漢語譯本巧。師父說：『哪個是你的心？』這位學士無言以對。（歸宗柔代答說：『我今天倒覺得容易了。』）有僧人問：『如何是第二個月？』師父說：『森羅萬象。』僧人問：『如何是第一月？』師父說：『萬象森羅。』師父上堂說法：『盡十方世界，皎皎地沒有一絲頭。若有一絲頭，即是一絲頭。』（法燈說：『若有一絲頭，不是一絲頭。』）師父指著凳子說：『識得凳子，周匝有餘。』（雲門說：『識得凳子，天地懸殊。』）有僧人問：『如何是塵劫（chenjie）[極長的時間]以來的事？』師父說：『盡在於今。』師父因為腳痛，僧人前來問候。師父說：『不是非人來時不能動，及至人來動不得。且道佛法中下得甚麼語？』僧人說：『和尚且喜得較。』師父不認可，自己另外說：『和尚今日似減。』因為開井，被沙子堵住了泉眼。師父說：『泉眼不通，被沙子阻礙；道眼不通，被什麼阻礙？』僧人無言以對。師父代答說：『被眼礙。』師父看見僧人搬土，於是拿了一塊土，放在僧人的擔子上說：『我幫助你。』僧人說：『謝和尚慈悲。』師父不認可。一僧人另外說：『和尚是什麼心行？』師父便停止了。師父對小兒子說：『因為兒子認識你爹，你爹叫什麼名字？』兒子無言以對。（法燈代答說：『但將衣袖掩面。』）師父反過來問僧人：『若是孝順的兒子，合下得一轉語，且道，合下得什麼語？』僧人無言以對。師父代答說：『他是孝順之子。』師父問講《百法論（Baifa Lun）》[佛教論著]的僧人：『百法是體用雙陳，明門是能所兼舉。座主是能，法座是所，作么生說兼舉？』（有老宿代答說：『我喚作個法座。』歸宗柔說：『不勞和尚如此。』）師父一日與李王論道完畢，一同觀賞牡丹花。李王命師父作偈，師父即賦詩說：『擁毳對』

【English Translation】 English version Skillful. The master said, 'Which one is your mind?' The scholar had no reply. (Guizong Rou replied on his behalf, 'I find it easy today.') A monk asked, 'What is the second moon?' The master said, 'The myriad phenomena.' The monk asked, 'What is the first moon?' The master said, 'The myriad phenomena.' The master ascended the platform and said, 'The entire ten directions world, brilliantly clear without a single thread. If there is a single thread, then it is a single thread.' (Fadeng said, 'If there is a single thread, it is not a single thread.') The master pointed to a stool and said, 'Recognizing the stool, it is completely sufficient.' (Yunmen said, 'Recognizing the stool, heaven and earth are vastly different.') A monk asked, 'What is the matter from the dust kalpas (chenjie) [extremely long periods of time] ago?' The master said, 'It is all in the present.' The master was suffering from a foot ailment, and a monk came to inquire. The master said, 'It cannot move when non-humans come, and it cannot move when humans come. Tell me, what words can be spoken in the Buddhadharma?' The monk said, 'The abbot is fortunate to be better.' The master did not agree and said separately, 'The abbot seems to be diminished today.' Because of digging a well, the spring was blocked by sand. The master said, 'The spring is blocked, obstructed by sand; the eye of the Dao is blocked, obstructed by what?' The monk had no reply. The master replied on his behalf, 'Obstructed by the eye.' The master saw a monk carrying soil, so he took a piece of soil and placed it on the monk's load, saying, 'I will help you.' The monk said, 'Thank you, Abbot, for your compassion.' The master did not agree. Another monk said separately, 'What is the abbot's intention?' The master then stopped. The master said to his young son, 'Because the son recognizes your father, what is your father's name?' The son had no reply. (Fadeng replied on his behalf, 'Just cover your face with your sleeve.') The master then asked the monk, 'If he is a filial son, he should be able to give a turning word, tell me, what word should he give?' The monk had no reply. The master replied on his behalf, 'He is a filial son.' The master asked the monk lecturing on the Treatise on the Hundred Dharmas (Baifa Lun) [Buddhist treatise], 'The hundred dharmas are both substance and function, the bright gate is both subject and object. The lecturer is the subject, the Dharma seat is the object, how do you explain both?' (An old monk replied on his behalf, 'I call it a Dharma seat.' Guizong Rou said, 'No need for the abbot to do so.') One day, the master finished discussing the Dao with King Li and together they admired peony flowers. The king ordered the master to compose a verse, and the master immediately composed a poem saying, 'Wearing fur against'

芳叢。由來趣不同。發從今日白。花是去年紅。艷冶隨朝露。馨香逐晚風。何須待零落。然後始知空。王頓悟其意。師頌三界唯心曰。三界唯心。萬法唯識。唯識唯心。眼聲耳色。色不到耳。聲何觸眼。眼色耳聲。萬法成辦。萬法匪緣。豈觀如幻。山河大地。誰堅誰變。頌華嚴六相義曰。華嚴六相義。同中還有異。異若異於同。全非諸佛意。諸佛意總別。何曾有同異。男子身中入定時。女子身中不留意。不留意。絕名字。萬象明明無理事。師緣被于金陵。三坐大道場。朝夕演旨。時諸方叢林咸遵風化。異域有慕其法者。涉遠而至。玄沙正宗中興于江表。師調機順物。斥滯磨昏。凡舉諸方三昧。或入室呈解。或叩激請益。皆應病與藥。隨根悟入者。不可勝紀。周顯德五年。戊午七月十七日示疾。國主親加禮問。閏月五日剃髮澡身。告眾訖跏趺而逝。顏貌如生。壽七十有四。臘五十四。城下諸寺院具威儀迎引。公卿李建勛以下。素服奉全身於江寧縣丹陽起塔。謚大法眼禪師。塔曰無相。后李主創報慈院。命師門人玄覺言導師開法。再謚師大智藏大導師。

南嶽下九世

清涼益禪師法嗣

天臺山德韶國師

處州龍泉陳氏子也。母葉氏。夢白光觸體。因而有娠。及誕尤多奇異。年十五。有梵僧勉令出

【現代漢語翻譯】現代漢語譯本花叢，其情趣由來各不相同。我的頭髮從今天開始變白，而花朵卻是去年的紅色。嬌艷的姿態隨著朝露消逝，馨香的氣味伴著晚風飄散。又何必等到凋零飄落，然後才明白一切皆是空幻呢？王某頓悟了其中的道理。大師於是吟誦《三界唯心》說：『三界唯心，萬法唯識。唯識唯心，眼聲耳。不到耳，聲何觸眼？眼色耳聲，萬法成辦。萬法並非因緣，為何要觀其如幻？山河大地，誰是堅固不變，誰又是變化無常的呢？』大師又吟誦《華嚴六相義》說：『華嚴六相義，相同之中還有差異。如果差異異於相同，那就完全不是諸佛的本意。諸佛的本意在於總別圓融，何曾有過相同或差異的執著？男子身中入定時，女子身中不留意。不留意，斷絕名字相。萬象明明，卻無理可說。』大師與金陵有緣，曾三次在大道場說法，早晚宣講佛法要旨。當時各地的叢林都遵從他的教化，甚至有異國之人仰慕他的佛法，不遠萬里前來求學。玄沙正宗因此在江表得以復興。大師善於調和機緣，順應事物，破斥執迷，磨練昏昧。凡是有人舉出各方的三昧，或者入室呈述自己的理解，或者叩問疑難請求指教，大師都能應病與藥，使他們隨著各自的根器而悟入。因此而開悟的人，數不勝數。周顯德五年，戊午年七月十七日，大師示現疾病。國主親自前去慰問。閏月五日，大師剃髮沐浴，向眾人告別完畢后，結跏趺坐而逝，顏貌如生。享年七十四歲，僧臘五十四年。城下各寺院的僧眾都以莊嚴的儀仗迎送大師的全身，公卿李建勛等身穿素服，將大師的全身安奉在江寧縣丹陽，並在此起塔。謚號為大法眼禪師，塔名為無相。後來，李後主建立報慈院，命大師的門人玄覺言導師在此開法，並再次追諡大師為大智藏大導師。南嶽下九世清涼益禪師法嗣天臺山德韶國師是處州龍泉陳氏之子。他的母親葉氏，夢見一道白光照在身上，因此而懷孕。出生后，他有很多奇異之處。十五歲時，有一位梵僧勸他出家。

【English Translation】 English version The flower clumps, their interests are different from the beginning. My hair starts to turn white from today, but the flowers are red from last year. The gorgeous appearance fades with the morning dew, and the fragrant smell drifts with the evening breeze. Why wait until withering and falling before realizing that everything is empty and illusory? Someone Wang suddenly understood the truth. The master then chanted 'The Three Realms are Only Mind', saying: 'The three realms are only mind, all dharmas are only consciousness. Only consciousness is only mind, eye, sound, ear. Does not reach the ear, how can sound touch the eye? Eye, color, ear, sound, all dharmas are accomplished. All dharmas are not dependent origination, why view them as illusory? Mountains, rivers, and earth, who is firm and unchanging, and who is impermanent?' The master also chanted 'The Six Aspects of the Avatamsaka Sutra', saying: 'The six aspects of the Avatamsaka Sutra, there are differences in the same. If the difference is different from the same, then it is completely not the original intention of the Buddhas. The original intention of the Buddhas lies in the total and the other are perfectly integrated, how can there be attachments to the same or different? When a man enters samadhi, he does not pay attention to the woman's body. Do not pay attention, cut off the name and form. All phenomena are clear, but there is no reason to say.' The master had a connection with Jinling, and preached the Dharma three times in the Great Dharma field, expounding the essence of the Dharma morning and evening. At that time, the jungles in various places followed his teachings, and even foreigners admired his Dharma and came from afar to study. The Xuansha Orthodox Sect was therefore revived in Jiangbiao. The master was good at reconciling opportunities, adapting to things, refuting obsessions, and tempering dullness. Whenever someone raised the samadhi of various parties, or presented their understanding in the room, or asked questions and asked for advice, the master could respond to the illness with medicine, so that they could realize according to their respective roots. Therefore, those who were enlightened are countless. In the fifth year of Zhou Xiande, on July 17th of the year of Wuwu, the master showed illness. The lord of the country personally went to express his condolences. On the fifth day of the intercalary month, the master shaved his hair and bathed, bid farewell to everyone, and passed away in a lotus position, with a lifelike appearance. He lived to be seventy-four years old, and his monastic age was fifty-four years. The monks in the temples under the city all welcomed and sent off the master's whole body with solemn instruments. The dukes and ministers, Li Jianxun and others, wore plain clothes and enshrined the master's whole body in Danyang, Jiangning County, and built a pagoda here. The posthumous title was Great Dharma Eye Zen Master, and the pagoda was named Wuxiang. Later, Li Houzhu created Bao Ci Temple and ordered Xuanjue, a disciple of the master, to open the Dharma here, and again posthumously named the master Great Wisdom Store Great Guide. Nanyue's ninth generation Qingliang Yi Zen Master's Dharma heir National Master Deshao of Tiantai Mountain He was the son of the Chen family in Longquan, Chuzhou. His mother, Ye, dreamed of a white light touching her body, and thus became pregnant. After birth, he had many strange things. At the age of fifteen, a Brahman monk persuaded him to become a monk.

家。十七。依本州龍歸寺受業。十八。納戒于信州開元寺。後唐同光中。遊方。首詣投子。見同禪師。次謁龍牙。乃問。雄雄之尊。為甚麼近之不得。牙曰。如火與火。師曰。忽遇水來又作么生。牙曰。去汝不會我語。師又問。天不蓋。地不載。此理如何。牙曰。道者合如是。師經十七次問。牙祇如此答。師竟不諭旨。再請垂誨。牙曰。道者汝已后自會去。師後於通玄峰澡浴次。忽省前話。遂具威儀。焚香遙望龍牙禮拜曰。當時若向我說。今日決定罵也。又問疏山。百匝千重是何人境界。山曰。左搓芒繩縛鬼子。師曰。不落古今請師說。曰不說。師曰。為甚麼不說。曰箇中不辯有無。師曰。師今善說。山駭之。如是歷參五十四員善知識。皆法緣未契。最後至臨川謁法眼。眼一見深器之。師以遍涉叢林。亦倦于參問。但隨眾而已。一日法眼上堂。僧問。如何是曹源一滴水。眼曰。是曹源一滴水。僧惘然而退。師于坐側豁然開悟。平生凝滯渙若冰釋。遂以所悟聞於法眼。眼曰。汝向後當爲國王所師。致祖道光大。吾不如也。自是諸方異唱古今玄鍵。與之抉擇。不留微跡。尋回本道。游天臺山。睹智者顗禪師遺蹤。有若舊居。師復與智者同姓。時謂之後身也。初止白沙時。忠懿王為王子時。刺臺州。向師之名。延請問道。師

【現代漢語翻譯】家。十七。在本州龍歸寺出家。十八。在信州開元寺受戒。後唐同光年間，開始遊歷四方。首先拜訪投子和尚，參見同禪師。之後又去拜見龍牙和尚，於是問道：『雄雄之尊（指佛的崇高地位），為什麼不能接近？』龍牙回答：『如同火與火。』（意指過於接近會被灼傷）師說：『如果遇到水來又該怎麼辦？』龍牙說：『你不會理解我的話。』師又問：『天不覆蓋，地不承載，這個道理是什麼？』龍牙說：『修行人本該如此。』師一共問了十七次，龍牙都這樣回答。師始終不明白其中的含義，再次請求龍牙開示。龍牙說：『你以後自然會明白的。』師後來在通玄峰洗澡時，忽然領悟了之前的話。於是整理好衣冠，焚香遙望龍牙禮拜說：『當時如果直接告訴我，今天肯定要罵你了。』又問疏山和尚：『百匝千重（形容境界重重疊疊）是誰的境界？』疏山說：『用左搓的芒繩捆綁鬼子。』師說：『不落入古今的窠臼，請您說說。』疏山說：『不說。』師說：『為什麼不說？』疏山說：『其中不辨有無。』師說：『師父您說得真好。』疏山感到驚訝。像這樣，師先後參訪了五十四位善知識（指有德行的師父），但都未能契合法緣。最後到達臨川拜見法眼禪師，法眼一見就非常器重他。師因為已經走遍了許多寺廟，也厭倦了參問，只是隨眾而已。一天，法眼上堂說法，有僧人問：『什麼是曹源一滴水？』法眼說：『是曹源一滴水。』僧人茫然退下。師在旁邊聽了，豁然開悟，平生凝滯的疑惑像冰一樣融化了。於是將自己所悟的告訴法眼，法眼說：『你以後應當成為國王的老師，使祖師的道統發揚光大，我不如你。』從此，各方的不同見解，古今的玄妙關鍵，師都能與之辨析決斷，不留下絲毫痕跡。之後回到本道，遊覽天臺山，看到智者顗禪師（隋朝高僧，天臺宗創始人）的遺蹟，感覺如同故居。師又與智者同姓，當時的人都認為他是智者的後身。最初住在白沙時，忠懿王（吳越國王錢俶）當時還是王子，在臺州做刺史，仰慕師的名聲，邀請他來問道。現代漢語譯本

【English Translation】 Home. At seventeen, he became a monk at Longgui Temple in this prefecture. At eighteen, he received the precepts at Kaiyuan Temple in Xinzhou. During the Tongguang era of the Later Tang Dynasty, he traveled around, first visiting Touzi and seeing Chan Master Tong. Then he went to see Longya, and asked: 'The majestic dignity (referring to the Buddha's supreme position), why can't it be approached?' Longya replied: 'Like fire and fire.' (meaning getting too close will get burned) The master said: 'What if water comes?' Longya said: 'You don't understand my words.' The master then asked: 'Heaven doesn't cover, earth doesn't bear, what is this principle?' Longya said: 'A practitioner should be like this.' The master asked seventeen times, and Longya answered in the same way. The master never understood the meaning, and asked Longya to enlighten him again. Longya said: 'You will understand it yourself later.' Later, while bathing at Tongxuan Peak, the master suddenly realized the previous words. So he tidied his clothes, burned incense, and bowed towards Longya from afar, saying: 'If you had told me directly at that time, I would definitely scold you today.' He also asked Shushan: 'Whose realm is it, with hundreds of layers and thousands of folds (describing a realm with many layers)?' Shushan said: 'Twisting the rush rope to bind the demon.' The master said: 'Without falling into the clichés of the past and present, please tell me.' Shushan said: 'I won't say.' The master said: 'Why not?' Shushan said: 'There is no distinction between existence and non-existence in it.' The master said: 'Master, you speak well.' Shushan was surprised. In this way, the master visited fifty-four virtuous teachers (referring to virtuous masters), but none of them matched his Dharma affinity. Finally, he arrived at Linchuan and visited Chan Master Fayan, who valued him greatly at first sight. Because the master had traveled to many temples and was tired of asking questions, he simply followed the crowd. One day, Fayan gave a Dharma talk in the hall, and a monk asked: 'What is a drop of water from Caoyuan?' Fayan said: 'It is a drop of water from Caoyuan.' The monk retreated in confusion. The master, listening from the side, suddenly became enlightened, and the doubts that had accumulated in his life melted away like ice. So he told Fayan what he had realized, and Fayan said: 'You should become the teacher of the king in the future, and make the ancestral tradition flourish, I am not as good as you.' From then on, the master could discern and resolve the different views of various schools and the subtle keys of the past and present, without leaving any traces. Later, he returned to his native place and visited Tiantai Mountain, seeing the relics of Chan Master Zhiyi (a prominent monk of the Sui Dynasty and founder of the Tiantai school), feeling as if he were in his old home. The master also shared the same surname as Zhiyi, and people at the time thought he was Zhiyi's reincarnation. English version

謂曰。他日為霸主無忘佛恩。漢乾祐元年戊申。王嗣國位。遣使迎之。伸弟子之禮。有傳天臺智者教羲寂者。(即螺溪也)屢言于師曰。智者之教。年祀浸遠。慮多散落。今新羅國其本甚備。自非和尚慈力。其孰能致之乎。師於是聞于王。王遣使及赍師之書。往彼國繕寫。備足而回。迄今盛行於世矣。住後上堂。古聖方便。猶如河沙。祖師道。非風幡動。仁者心動。斯乃無上心印法門。我輩是祖師門下客。合作么生會祖師意。莫道風幡不動。汝心妄動。莫道不撥風幡。就風幡通取。莫道風幡動處。是甚麼。有云。附物明心。不須認物。有云。色即是空。有云。非風幡動。應須妙會。如是解會。與祖師意旨有何交涉。既不許如是會。諸上座便合知悉。若於這裡徹底悟去。何法門而不明。百千諸佛方便一時洞了。更有甚麼疑情。所以古人道。一了千明。一迷萬惑。上座。豈是今日會得一則。明日又不會也。莫是有一分向上事難會。有一分下劣凡夫不會。如此見解。設經塵劫。祇自勞神乏思。無有是處。僧問。諸法寂滅相。不可以言宣。和尚如何為人。師曰。汝到諸方更問一遍。曰恁么則絕於言句去也。師曰。夢裡惺惺。問櫓棹俱停。如何得到彼岸。師曰。慶汝平生。問如何是三種病人。師曰。恰問著。問如何是古佛心。師

【現代漢語翻譯】現代漢語譯本（僧人）問道：『以後即使您成了霸主，也不要忘記佛的恩德。』漢朝乾祐元年戊申年，（我的）先王繼承了王位，派遣使者迎接（義寂），行弟子之禮。有位名叫義寂的天臺智者教派的僧人（就是螺溪），多次對（我的）老師說：『智者大師的教義，年代久遠，恐怕有很多散失了。現在新羅國儲存得非常完整。如果不是和尚您的慈悲力量，誰能得到它呢？』於是，（我的）老師將此事稟告了（我的）先王。先王派遣使者並攜帶（我的）老師的信，前往新羅國繕寫（智者大師的教義），完整地帶了回來。直到現在，（智者大師的教義）仍然在世上盛行。後來，（義寂）在法堂上開示說：『古代聖人的方便法門，就像恒河沙一樣多。』祖師（六祖慧能）說：『不是風在動，也不是幡在動，是你們的心在動。』這才是無上的心印法門。我們是祖師門下的弟子，應該如何領會祖師的意旨呢？不要說風幡沒有動，是你的心在胡思亂想；也不要說不去撥動風幡，就在風幡上通達（真理）；更不要說風幡動的地方，是什麼（特別的）。有人說：『依附外物來明白自己的心，不需要執著于外物。』有人說：『色即是空。』有人說：『不是風在動，應該巧妙地領會（真理）。』像這樣理解領會，與祖師的意旨有什麼關係呢？既然不允許這樣理解，各位（上座）就應該知道，如果在這裡徹底領悟，什麼法門不明白呢？百千諸佛的方便法門一時全部通達，還有什麼疑惑呢？所以古人說：『一件事明白了，千件事都明白了；一件事迷惑了，萬件事都迷惑了。』各位（上座），難道是今天明白了一件事，明天又不會了嗎？難道是有一部分高深的事情難以理解，有一部分下劣的凡夫不會理解嗎？如果這樣見解，即使經過無數劫，也只是白白地勞神費思，沒有用處。』僧人問道：『諸法的寂滅相，是不可以用言語表達的，和尚您如何教導別人呢？』義寂回答說：『你到各處去再問一遍。』僧人說：『這樣說來，就斷絕了言語了。』義寂說：『（就像）在夢裡清醒一樣。』（僧人）問道：『櫓和槳都停了，如何到達彼岸呢？』義寂說：『慶賀你一生平安。』（僧人）問道：『什麼是三種病人？』義寂說：『問得正好。』（僧人）問道：『什麼是古佛心？』義寂說：

【English Translation】 English version It was said: 'In the future, when you become a hegemon, do not forget the kindness of the Buddha.' In the first year of Qianyou (乾祐) of the Han Dynasty, the year of Wushen (戊申), the late king succeeded to the throne and sent envoys to welcome (Yiji 義寂), showing the respect of a disciple. There was a monk named Yiji (義寂) of the Tiantai (天臺) Zhiyi (智者) school (i.e., Luoxi 螺溪), who repeatedly said to the teacher: 'The teachings of Zhiyi (智者) are becoming increasingly distant in time, and there is concern that much of it will be scattered and lost. Now, the country of Silla (新羅) has a very complete collection of it. If it were not for the compassionate power of the monk, who would be able to obtain it?' Thereupon, (my) teacher reported this matter to the late king. The late king sent envoys and carried (my) teacher's letter to Silla (新羅) to transcribe (the teachings of Zhiyi 智者), bringing them back complete. To this day, (the teachings of Zhiyi 智者) are still prevalent in the world. Later, (Yiji 義寂) gave a Dharma talk in the hall, saying: 'The expedient means of the ancient sages are as numerous as the sands of the Ganges River.' The Patriarch (Huineng 慧能) said: 'It is not the wind that moves, nor the banner that moves; it is your mind that moves.' This is the supreme Dharma gate of the mind-seal. We are disciples of the Patriarch; how should we understand the Patriarch's intention? Do not say that the wind and banner do not move, and that your mind is wandering; nor should you say that without moving the wind and banner, you can attain (truth) through the wind and banner; and do not say that the place where the wind and banner move is something (special). Some say: 'Rely on external objects to understand your mind, without being attached to external objects.' Some say: 'Form is emptiness.' Some say: 'It is not the wind that moves; you should subtly understand (the truth).' What connection do such understandings have with the Patriarch's intention? Since such understandings are not allowed, all of you (senior monks) should know that if you thoroughly awaken here, what Dharma gate will you not understand? The expedient means of hundreds of thousands of Buddhas will be fully understood at once; what doubts will remain? Therefore, the ancients said: 'Understand one thing, and you understand a thousand things; be deluded by one thing, and you are deluded by ten thousand things.' Are you (senior monks) able to understand one thing today, and then not understand it tomorrow? Is it that some profound matters are difficult to understand, and some inferior ordinary people cannot understand? With such views, even if you go through countless kalpas, you will only be exhausting your mind and thoughts in vain, to no avail.' A monk asked: 'The characteristics of the quiescence of all dharmas cannot be expressed in words; how does the monk teach others?' Yiji (義寂) replied: 'Go and ask again in various places.' The monk said: 'In that case, words are cut off.' Yiji (義寂) said: '(It's like) being awake in a dream.' (The monk) asked: 'The oars and rudder are stopped; how can one reach the other shore?' Yiji (義寂) said: 'Congratulations on your peaceful life.' (The monk) asked: 'What are the three kinds of sick people?' Yiji (義寂) said: 'You've asked well.' (The monk) asked: 'What is the mind of the ancient Buddha?' Yiji (義寂) said:

曰。此問不弱。問如何是六相。師曰。即汝是。問如何是方便。師曰。此問甚當。問亡僧遷化。向甚麼處去也。師曰。終不向汝道。曰為甚麼。不向某甲道。師曰。恐汝不會。問一華開五葉。結果自然成。如何是一華開五葉。師曰。日出月明。曰如何是結果自然成。師曰。天地皎然。問如何是無憂佛。師曰。愁殺人。問一切山河大地從何而起。師曰。此問從何而來。問如何是數起底心。師曰。爭諱得。問如何是沙門眼。師曰。黑如漆。問絕訊息時如何。師曰。謝指示。問如何是轉物即同如來。師曰。汝喚甚麼作物。曰恁么則同如來也。師曰。莫作野干鳴。問那吒太子。析肉還母。析骨還父。然後于蓮華上。為父母說法。未審如何是太子身。師曰。大家見上座。問曰。恁么則大千同一真性也。師曰。依俙似曲才堪聽。又被風吹別調中。問六根俱泯。為甚麼理事不明。師曰。何處不明。曰恁么則理事俱如也。師曰。前言何在。上堂。大凡言句。應須絕滲漏始得。時有僧問。如何是絕滲漏底句。師曰。汝口似鼻孔。問如何是不證一法。師曰。待言語在。曰如何是證諸法。師曰。醉作么。乃曰。祇如山僧恁么對他。諸上座。作么生體會。莫是真實相為么。莫是正恁么時。無一法可證么。莫是識伊來處么。莫是全體顯露么。莫錯

會好。如此見解。喚作依草附木。與佛法天地懸隔。假饒答話揀辨如懸河。祇成得個顛倒知見。若祇貴答話揀辨。有甚麼難。但恐無益於人。翻成賺誤。如上座從前所學。揀辨。問答。記持。說道理極多。為甚麼疑心不息。聞古聖方便特地不會。祇為多虛少實。上座不如從腳跟下。一時覷破看。是甚麼道理。有多少法門。與上座作疑求解。始知從前所學底事。祇是生死根源。陰界里活計。所以古人道。見聞不脫。如水裡月。無事珍重。師有偈曰。通玄峰頂。不是人間。心外無法。滿目青山。法眼聞云。即此一偈可起吾宗。師後於般若寺開堂。說法十二會。上堂。毛吞巨海。海性無虧。纖芥投鋒。鋒利無動。見與不見。會與不會。唯我知焉。乃有頌曰。暫下高峰已顯揚。般若圓通遍十方。人天浩浩無差別。法界縱橫處處彰。珍重。上堂。僧問。承古有言。若人見般若。即被般若縛。若人不見般若。亦被般若縛。既見般若。為甚麼卻被縛。師曰。你道。般若見甚麼。曰不見般若。為甚麼亦被縛。師曰。你道。般若甚麼處不見。乃曰。若見般若。不名般若。不見般若。亦不名般若。且作么生說見不見。所以古人道。若欠一法。不成法身。若剩一法。不成法身。若有一法。不成法身。若無一法。不成法身。此是般若之真宗也。

【現代漢語翻譯】現代漢語譯本會好。這樣的見解，叫做依附草木，與佛法相隔遙遠。縱然能像懸河一樣滔滔不絕地回答問題，也只是形成顛倒的知見。如果只看重回答問題和辨析，那有什麼難的？只是恐怕對人無益，反而變成欺騙和誤導。像上座（指僧人）從前所學的，辨析、問答、記誦、說了很多道理，為什麼疑心還是不能止息？聽到古聖的方便法門卻特別不能領會，只因爲虛假的多，真實的少。上座不如從腳跟下，一下子看破，看看到底是什麼道理。有多少法門，讓你產生疑惑，需要求解？這才知道從前所學的東西，只是生死的根源，在陰界里謀生活。所以古人說，『見聞不能脫離，就像水裡的月亮。』沒事要珍重。法眼禪師有偈語說：『通玄峰頂，不是人間，心外無法，滿目青山。』法眼禪師聽了（僧人）說，『就這一偈，可以開創我的宗派。』法眼禪師後來在般若寺開堂，說法十二次。上堂時說：『毛髮吞沒大海，海的本性沒有虧損；纖細的芥子投向刀鋒，刀鋒的銳利沒有動搖。見與不見，會與不會，只有我知道。』於是有頌說：『暫時下到高峰已經顯揚，般若的圓滿通達遍佈十方。人天廣大沒有差別，法界縱橫處處彰顯。』珍重。上堂時，有僧人問：『承蒙古人有言，如果人見到般若（智慧），就被般若束縛；如果人沒有見到般若，也被般若束縛。既然見到了般若，為什麼反而被束縛？』法眼禪師說：『你說，般若見到什麼？』僧人說：『不見般若。』法眼禪師問：『為什麼沒有見到般若也被束縛？』法眼禪師說：『你說，般若在什麼地方沒有見到？』僧人於是說：『如果見到般若，就不叫做般若；沒有見到般若，也不叫做般若。那麼怎麼說見與不見呢？』所以古人說：『如果缺少一法，不能成就法身；如果多餘一法，不能成就法身；如果有一法，不能成就法身；如果沒有一法，不能成就法身。』這就是般若的真宗啊。

【English Translation】 English version 'It would be good.' Such a view is called clinging to grass and relying on trees, separated from the Buddha-dharma by a vast distance. Even if you can answer questions and discriminate like a torrential river, you only create inverted views and opinions. If you only value answering questions and discriminating, what difficulty is there? But I fear it will be of no benefit to people, and instead become deception and misleading. Like what you, Venerable Sir (referring to the monk), have learned before—discriminating, questioning and answering, memorizing, and speaking many principles—why does doubt still not cease? Hearing the expedient methods of the ancient sages, you especially cannot understand, only because there is much falsehood and little truth. Venerable Sir, you should, from under your feet, suddenly see through and see what the principle is. How many Dharma-gates are there that cause you to doubt and need to seek resolution? Only then will you know that what you have learned before is only the root of birth and death, making a living in the realm of the skandhas. Therefore, the ancients said, 'If seeing and hearing are not detached, it is like the moon in the water.' Take care. The Dharma Eye Zen Master has a verse saying: 'The peak of penetrating mystery is not the human world; outside the mind there is no Dharma; the eyes are full of green mountains.' Dharma Eye Zen Master heard (the monk) say, 'This verse alone can start my school.' Later, Dharma Eye Zen Master opened a hall at Prajna Temple and gave twelve Dharma talks. When ascending the hall, he said: 'A hair swallows the vast ocean, the ocean's nature is not diminished; a tiny mustard seed is thrown at the sharp edge of a sword, the sword's sharpness does not move. Seeing and not seeing, understanding and not understanding, only I know.' Then there is a verse saying: 'Temporarily descending from the high peak, it is already manifested; the perfect penetration of Prajna pervades the ten directions. Humans and gods are vast and without difference; the Dharma realm extends horizontally and vertically, manifesting everywhere.' Take care. When ascending the hall, a monk asked: 'It is said in ancient times, if a person sees Prajna (wisdom), they are bound by Prajna; if a person does not see Prajna, they are also bound by Prajna. Since one has seen Prajna, why are they bound?' Dharma Eye Zen Master said: 'You say, what does Prajna see?' The monk said: 'It does not see Prajna.' Dharma Eye Zen Master asked: 'Why are they also bound if they have not seen Prajna?' Dharma Eye Zen Master said: 'You say, where does Prajna not see?' The monk then said: 'If one sees Prajna, it is not called Prajna; if one does not see Prajna, it is also not called Prajna. Then how do you speak of seeing and not seeing?' Therefore, the ancients said: 'If one Dharma is lacking, the Dharma-body cannot be accomplished; if one Dharma is superfluous, the Dharma-body cannot be accomplished; if there is one Dharma, the Dharma-body cannot be accomplished; if there is no Dharma, the Dharma-body cannot be accomplished.' This is the true essence of Prajna.'

僧問。乍離凝峰丈室。來坐般若道場。今日家風。請師一句。師曰。虧汝甚麼處。曰恁么則。雷音震動乾坤界。人人無不盡沾恩。師曰。幸然未會。且莫探頭。僧禮拜。師曰。探頭即不中。諸上座相共證明。令法久住。國土安寧。珍重。上堂。僧問。承教有言。歸源性無二。方便有多門。如何是歸源性。師曰。你問我答。曰如何是方便門。師曰。你答我問。曰如何趣向。師曰。顛倒作么。問一身即無量身。無量身即一身。如何是無量身。師曰一身。曰恁么則昔日靈山。今日親睹。師曰。理當即行。乃曰。三世諸佛一時證明上座。上座且作么生會。若會時不遷。無絲毫可得移易。何以故。為過去未來見在三際是上座。上座且作三際。澤霖大海。滴滴皆滿。一塵空性。法界全收。珍重。上堂。僧問。四眾雲集。人天恭敬。目睹尊顏。愿宣般若。師曰。分明記取。曰師宣妙法。國王萬歲。人民安樂。師曰。誰向你道。曰法爾如然。師曰。你卻靈利。問三世諸佛不知有。貍奴白牯卻知有。既是三世諸佛。為甚麼卻不知有。師曰。卻是你知有。曰貍奴白牯。為甚麼卻知有。師曰。你甚麼處見三世諸佛。問承教有言。眼不見色塵。意不知諸法。如何是眼不見色塵。師曰。卻是耳見。曰如何是意不知諸法。師曰。眼知。曰恁么則見聞

【現代漢語翻譯】現代漢語譯本僧人問道：『剛離開凝峰禪師的丈室，來到般若道場。請問今日的家風是怎樣的？請老師用一句話開示。』禪師說：『虧欠你什麼了嗎？』僧人說：『既然如此，那麼雷音震動整個乾坤世界，人人都無不沾受恩澤。』禪師說：『幸好你還沒領會，暫且不要探頭探腦。』僧人禮拜。禪師說：『探頭探腦就不對了。各位上座共同證明，使佛法長久住世，國家安定太平。珍重。』禪師升座說法，僧人問道：『承蒙教誨，有言說歸源之性沒有二致，方便之門卻有很多。什麼是歸源之性？』禪師說：『你問我答。』僧人說：『什麼是方便之門？』禪師說：『你答我問。』僧人說：『如何趣向？』禪師說：『顛倒做什麼？』僧人問道：『一個身體即是無量身體，無量身體即是一個身體。什麼是無量身體？』禪師說：『一個身體。』僧人說：『既然如此，那麼昔日的靈山勝會，今日得以親眼目睹。』禪師說：『理當如此，就去實行。』於是說：『三世諸佛一時共同證明各位上座。各位上座又作何理解？如果領會時，就不會有變遷，沒有絲毫可以移動改變。為什麼呢？因為過去、未來、現在這三際就是各位上座。各位上座且作這三際，像甘澤雨露滋潤大海，每一滴都充滿圓滿。一微塵的空性，就完全收攝了整個法界。珍重。』禪師升座說法，僧人問道：『四眾弟子云集，人天大眾恭敬，親眼目睹您的尊容，希望您宣講般若妙法。』禪師說：『分明地記住。』僧人說：『老師宣講妙法，祝願國王萬歲，人民安樂。』禪師說：『誰告訴你的？』僧人說：『本來就是這樣。』禪師說：『你倒是很靈敏。』僧人問道：『三世諸佛都不知道有，貓和黃牛卻知道有。既然是三世諸佛，為什麼反而不知道有？』禪師說：『卻是你知道有。』僧人說：『貓和黃牛，為什麼反而知道有？』禪師說：『你從哪裡見到三世諸佛？』僧人問道：『承蒙教誨，有言說眼睛看不見色塵（色法的塵境），意識不知道諸法（一切事物）。什麼是眼睛看不見色塵？』禪師說：『卻是耳朵看見。』僧人說：『什麼是意識不知道諸法？』禪師說：『眼睛知道。』僧人說：『既然如此，那麼見聞』

【English Translation】 English version A monk asked: 'Having just left the abbot's room at Mount Ningfeng (name of a mountain), I come to sit in the Bodhi (enlightenment) Dharma (teachings) hall. What is the family style today? Please, Master, give a single phrase.' The Master said: 'What have I shortchanged you?' The monk said: 'If that is so, then the thunderous sound shakes the entire universe, and everyone is invariably blessed with grace.' The Master said: 'Fortunately, you have not yet understood; do not peek.' The monk bowed. The Master said: 'Peeking is not right. All of you assembled here, bear witness together, so that the Dharma may abide long and the country be peaceful. Treasure this.' The Master ascended the Dharma seat and said, a monk asked: 'According to the teachings, it is said that the nature of returning to the source is not twofold, but the expedient means have many gates. What is the nature of returning to the source?' The Master said: 'You ask, I answer.' The monk said: 'What are the expedient means?' The Master said: 'You answer, I ask.' The monk said: 'How should one proceed?' The Master said: 'What are you doing with this reversal?' The monk asked: 'One body is identical to countless bodies, and countless bodies are identical to one body. What are the countless bodies?' The Master said: 'One body.' The monk said: 'If that is so, then the Vulture Peak (Griddhakuta) assembly of the past is witnessed in person today.' The Master said: 'It is reasonable to act accordingly.' Then he said: 'The Buddhas of the three times (past, present, future) jointly certify all of you assembled here. How do you understand this? If you understand, there is no change, and nothing can be moved or altered. Why? Because the three junctures of past, future, and present are all of you. Consider these three junctures: like sweet rain nourishing the great ocean, every drop is fully complete. The empty nature of a single mote of dust completely encompasses the entire Dharma realm. Treasure this.' The Master ascended the Dharma seat and said, a monk asked: 'The four assemblies (monks, nuns, laymen, laywomen) gather, and humans and gods respectfully attend. Having witnessed your venerable countenance, we wish you to proclaim the Prajna (wisdom) Dharma.' The Master said: 'Clearly remember this.' The monk said: 'The Master proclaims the wonderful Dharma, wishing the king long life and the people peace and happiness.' The Master said: 'Who told you that?' The monk said: 'It is naturally so.' The Master said: 'You are quite clever.' The monk asked: 'The Buddhas of the three times do not know it, but the cat and the white cow do know it. Since they are the Buddhas of the three times, why do they not know it?' The Master said: 'It is you who know it.' The monk said: 'Why do the cat and the white cow know it?' The Master said: 'Where have you seen the Buddhas of the three times?' The monk asked: 'According to the teachings, it is said that the eye does not see form-dust (rupa-dhatu, the realm of visible forms), and the mind does not know all dharmas (phenomena). What does it mean that the eye does not see form-dust?' The Master said: 'It is the ear that sees.' The monk said: 'What does it mean that the mind does not know all dharmas?' The Master said: 'The eye knows.' The monk said: 'If that is so, then seeing and hearing'

路絕。聲色喧然。師曰。誰向汝道。乃曰。夫一切問答。如針鋒相投。無纖毫參差。事無不通。理無不備。良由一切言語。一切三昧。橫豎深淺。隱顯去來。是諸佛實相門。祇據如今一時驗取。珍重。上堂。古者道。如何是禪。三界綿綿。如何是道。十方浩浩。因甚麼道三界綿綿。何處是十方浩浩底道理。要會么。塞卻眼。塞卻耳。塞卻舌身意。無空闕處。無轉動處。上座作么生會。橫亦不得。豎亦不得。縱亦不得。奪亦不得。無用心處。亦無施設處。若如是會得。始會法門絕揀擇。一切言語絕滲漏。曾有僧問。作么生是絕滲漏底語。向他道。口似鼻孔甚好。上座如此會。自然不通風去。如識得盡十方世界。是金剛眼睛。無事珍重。上堂。僧問。天下太平。大王長壽。如何是王。師曰。日嘵月明。曰如何領會。師曰。誰是學人。乃曰。天下太平。大王長壽。國土豐樂。無諸患難。此是佛語。古不易。今不遷。一言可以定古定今。會取好。諸上座。又僧問。承古有言。有物先天地。無形本寂寥。如何是有物先天地。師曰。非同非合。曰如何是無形本寂寥。師曰。誰問先天地。曰恁么則。境靜林間獨自游去也。師曰。亂道作么。乃曰。佛法不是這個道理。要會么。言發非聲。色前不物。始會天下太平大王長壽。久立珍重。

【現代漢語翻譯】現代漢語譯本路已斷絕。（此時）聲色喧鬧嘈雜。禪師說：『是誰告訴你的？』於是說：『一切問答，猶如針鋒相對，沒有絲毫差錯，事事通達，道理完備。這實在是因為一切言語，一切三昧（Samadhi，佛教術語，指心神平靜、專注的狀態），橫豎深淺，隱顯去來，都是諸佛實相之門。只根據現在這一時來驗證。』珍重。上堂說法。古人說：『什麼是禪（Dhyana，一種冥想狀態）？三界（Trailokya，佛教宇宙觀中的欲界、色界、無色界）綿延不絕。什麼是道（Marga，通往解脫的道路）？十方（指東、西、南、北、東南、西南、東北、西北、上、下十個方向）浩瀚無邊。』為什麼說三界綿延不絕？哪裡是十方浩瀚無邊的道理？想要領會嗎？塞住眼睛，塞住耳朵，塞住舌頭、身體和意識，沒有空隙之處，沒有轉動之處。各位上座如何領會？橫著不行，豎著不行，縱著不行，奪取也不行，沒有用心之處，也沒有施設之處。如果這樣領會，才算領會了法門（Dharma，佛法）的絕妙之處，一切言語都沒有遺漏。』曾經有僧人問：『什麼是沒有遺漏的言語？』（禪師）對他說：『嘴巴像鼻孔一樣好。』各位上座如果這樣領會，自然不會通風漏氣。如果認識到整個十方世界，就是金剛（Vajra，比喻堅固、銳利）的眼睛，沒事了，珍重。上堂說法。有僧人問：『天下太平，大王長壽，什麼是王？』禪師說：『日出月明。』（僧人）說：『如何領會？』禪師說：『誰是學人？』於是說：『天下太平，大王長壽，國土豐樂，沒有各種患難，這是佛語，古今不變，一句話可以確定古今，好好領會。』各位上座。又有僧人問：『承蒙古人有言：有物先天地，無形本寂寥，什麼是「有物先天地」？』禪師說：『非同非合。』（僧人）說：『什麼是「無形本寂寥」？』禪師說：『誰問先天地？』（僧人）說：『這樣說來，我就在清靜的林間獨自遊玩去了。』禪師說：『胡說八道什麼？』於是說：『佛法不是這個道理。想要領會嗎？言語發出卻不是聲音，在色相之前不是物體，這才算領會了天下太平大王長壽。』站立很久，珍重。

【English Translation】 English version The road is cut off. The sounds and sights are noisy and clamorous. The Master said, 'Who told you that?' Then he said, 'All questions and answers are like the meeting of needle points, without the slightest deviation. Everything is accessible, and the principle is complete. This is truly because all words, all Samadhi (a state of meditative consciousness), horizontal and vertical, deep and shallow, hidden and manifest, coming and going, are the real aspect gate of all Buddhas. Just rely on this moment to verify it.' Treasure this. Ascending the hall to preach. The ancients said, 'What is Dhyana (meditation)? The Three Realms (the realms of desire, form, and formlessness) are continuous. What is Marga (the path)? The ten directions (east, west, south, north, southeast, southwest, northeast, northwest, up, and down) are vast and boundless.' Why say the Three Realms are continuous? Where is the principle of the ten directions being vast and boundless? Do you want to understand? Block your eyes, block your ears, block your tongue, body, and mind. There is no empty space, no turning point. How do you, the assembly, understand this? Horizontally it won't work, vertically it won't work, longitudinally it won't work, seizing it won't work. There is no place to use the mind, and no place to apply effort. If you understand it in this way, then you will understand the Dharma (teachings) gate's absolute selection, and all words will have no leakage.' Once a monk asked, 'What is speech without leakage?' (The Master) said to him, 'A mouth like a nostril is very good.' If you, the assembly, understand it in this way, naturally no wind will pass through. If you recognize the entire ten directions of the world, it is the Vajra (diamond) eye. Nothing more, treasure this. Ascending the hall to preach. A monk asked, 'The world is peaceful, and the Great King is long-lived. What is the King?' The Master said, 'The sun rises and the moon shines.' (The monk) said, 'How do I understand this?' The Master said, 'Who is the student?' Then he said, 'The world is peaceful, the Great King is long-lived, the country is prosperous, and there are no calamities. This is the Buddha's word, unchanging from ancient times to the present. One word can determine the past and the present. Understand it well.' All of you, the assembly. Again, a monk asked, 'I have heard the ancients say, 'There was something before heaven and earth, formless and originally still.' What is 'something before heaven and earth'?' The Master said, 'Neither the same nor different.' (The monk) said, 'What is 'formless and originally still'?' The Master said, 'Who asked about before heaven and earth?' (The monk) said, 'In that case, I will go and wander alone in the quiet forest.' The Master said, 'What nonsense are you talking about?' Then he said, 'The Buddha's Dharma (teachings) is not this principle. Do you want to understand? Words are spoken but are not sound, before form it is not an object. Only then will you understand that the world is peaceful and the Great King is long-lived.' Standing for a long time, treasure this.

上堂。佛法現成。一切具足。豈不見道。圓同太虛。無欠無餘。若如是也。且誰欠誰剩。誰是誰非。誰是會者。誰是不會者。所以道。東去亦是上座。西去亦是上座。南去亦是上座。北去亦是上座。因甚麼得成東西南北。若會得。自然見聞覺知路絕。一切諸法現前。何故如此。為法身無相。觸目皆形。般若無知。對緣而照。一時徹底會取好。諸上座。出家兒合作么生。此是本有之理。未為分外。識心達本源。故名為沙門。若識心皎皎地。實無絲毫障礙上座。久立珍重。上堂。僧問。欲入無為海。先乘般若船。如何是般若船。師曰。常無所住。曰如何是無為海。師曰。且會般若船。問古德道。登天不借梯。遍地無行路。如何是登天不借梯。師曰。不遺絲髮地。曰如何是遍地無行路。師曰。適來向你道甚麼。乃曰。百千三昧門。百千神通門。百千妙用門。盡不出得般若海中。何以故。為于無住本建立諸法。所以道。生滅去來。邪正動靜。千變萬化。是諸佛大定門。無過於此。諸上座。大家究取。增于佛法壽命。珍重。上堂。僧問。世尊以正法眼付囑摩訶迦葉。祇如迦葉在畢缽羅窟。未審。付囑何人。師曰。教我向誰說。曰恁么則靈山付囑不異今日。師曰。你甚麼處見靈山。問法眼寶印。和尚親傳。未審今日當付何人。師曰

【現代漢語翻譯】現代漢語譯本上堂說法。佛法本來就是現成的，一切都已經具備。難道你們沒聽說過嗎？（佛性）圓滿如同太虛空，沒有欠缺，也沒有剩餘。如果真是這樣，那麼誰欠缺誰剩餘呢？誰是誰非呢？誰是領會的人，誰是不領會的人呢？所以說，向東去也是上座（指有資格、有地位的僧人），向西去也是上座，向南去也是上座，向北去也是上座。因為什麼緣故才有了東西南北的分別呢？如果領會了這個道理，自然就能達到見聞覺知的道路斷絕，一切諸法顯現在眼前。為什麼會這樣呢？因為法身沒有固定的相狀，接觸到的任何事物都是它的顯現；般若沒有固定的知見，面對不同的因緣而生起智慧的照用。希望大家一時之間徹底領會。各位上座，出家人應該做什麼呢？這就是本有的真理，並非額外的要求。認識自心，通達本源，所以才被稱為沙門（指修行者）。如果認識到自心清澈明亮，確實沒有絲毫的障礙，那麼你就是真正的上座。我站立很久了，請大家珍重。上堂說法。有僧人問：『想要進入無為海（指涅槃），首先要乘坐般若船（指智慧）。什麼是般若船？』師父說：『常無所住（指不執著于任何事物）。』僧人問：『什麼是無為海？』師父說：『先領會般若船吧。』又問古德（指古代的祖師大德）所說：『登天不借梯，遍地無行路。』什麼是登天不借梯？』師父說：『不遺絲髮地（指沒有絲毫遺漏）。』僧人問：『什麼是遍地無行路？』師父說：『剛才我對你說了什麼？』於是師父說：『百千三昧門（指各種禪定法門），百千神通門（指各種神通法門），百千妙用門（指各種奇妙的作用），都不能超出般若海的範圍。』為什麼呢？因為在無住的根本上建立一切諸法。所以說，生滅去來，邪正動靜，千變萬化，都是諸佛的大定門（指最究竟的禪定法門），沒有比這更殊勝的了。各位上座，大家仔細研究領會，增長佛法的壽命。珍重。上堂說法。有僧人問：『世尊將正法眼（指佛法的精髓）咐囑給摩訶迦葉（Mahākāśyapa，佛陀的十大弟子之一）。那麼，當迦葉在畢缽羅窟（Pippala Cave，迦葉尊者修行的地方）的時候，他咐囑給了誰呢？』師父說：『你教我向誰說呢？』僧人說：『這樣說來，靈山（Grdhrakuta，佛陀說法的地方）咐囑和今天沒有什麼不同。』師父說：『你在什麼地方見到靈山了？』問：『法眼寶印（Dharma Eye's precious seal），和尚親自傳授。那麼今天應該傳給誰呢？』師父說：

【English Translation】 English version Entering the hall. The Buddha-dharma is readily present, and everything is complete. Haven't you heard it said, 'Perfectly round like the great void, without lack or excess'? If this is so, then who lacks and who has excess? Who is right and who is wrong? Who is the one who understands, and who is the one who doesn't understand? Therefore, it is said, 'Going east is also an elder monk (referring to a monk with qualifications and status), going west is also an elder monk, going south is also an elder monk, going north is also an elder monk.' What is the reason for the formation of east, west, south, and north? If you understand this, naturally the path of seeing, hearing, feeling, and knowing will be cut off, and all dharmas will appear before you. Why is this so? Because the Dharmakaya (Dharmakāya, the body of the Dharma) has no fixed form, and everything that is touched is its manifestation; Prajna (Prajñā, wisdom) has no fixed knowledge, and it illuminates according to conditions. It would be good to thoroughly understand it all at once. Fellow elder monks, what should a renunciant do? This is the inherent truth, not something extra. Recognizing the mind and reaching the source is why one is called a Shramana (Śrāmaṇa, a practitioner). If you recognize that the mind is clear and bright, and there is truly no obstacle, then you are a true elder monk. I have been standing for a long time, please take care. Entering the hall. A monk asked, 'To enter the Sea of Non-Action (referring to Nirvana), one must first ride the Boat of Prajna (referring to wisdom). What is the Boat of Prajna?' The master said, 'Constantly without dwelling (referring to not being attached to anything).' The monk asked, 'What is the Sea of Non-Action?' The master said, 'First understand the Boat of Prajna.' He also asked about what the ancient worthies (referring to ancient patriarchs and great masters) said: 'To ascend to heaven, one does not borrow a ladder; there is no road to walk on the ground.' What is 'To ascend to heaven, one does not borrow a ladder'?' The master said, 'Not leaving a single hair's breadth (referring to not missing anything).' The monk asked, 'What is 'There is no road to walk on the ground'?' The master said, 'What did I just say to you?' Then the master said, 'Hundreds of thousands of Samadhi gates (referring to various meditation methods), hundreds of thousands of supernatural power gates (referring to various supernatural powers), hundreds of thousands of wonderful function gates (referring to various wonderful functions), all cannot go beyond the scope of the Prajna Sea.' Why? Because all dharmas are established on the basis of non-dwelling. Therefore, it is said, 'Birth and death, coming and going, evil and righteousness, movement and stillness, thousands of changes and transformations, are all the great Samadhi gates (referring to the most ultimate meditation methods) of the Buddhas, and there is nothing more supreme than this.' Fellow elder monks, everyone should carefully study and understand this, and increase the lifespan of the Buddha-dharma. Take care. Entering the hall. A monk asked, 'The World Honored One entrusted the Eye of the True Dharma (referring to the essence of the Buddha-dharma) to Mahākāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples). Then, when Kāśyapa was in the Pippala Cave (Pippala Cave, where Venerable Kāśyapa practiced), to whom did he entrust it?' The master said, 'Who do you want me to tell?' The monk said, 'In that case, the entrustment at Grdhrakuta (Grdhrakuta, where the Buddha taught) is no different from today.' The master said, 'Where did you see Grdhrakuta?' Asked: 'The Dharma Eye's precious seal, the abbot personally transmitted it. Then to whom should it be transmitted today?' The master said:

。鼕鼕鼓。一頭打。兩頭鳴。曰恁么則千聖同儔。古今不異。師曰。禪河浪靜。尋水迷源。僧清遇問。帝王請命。師赴王恩。般若會中請師舉唱。師曰。分明記取。曰恁么則雲臺寶網同演妙音。師曰。清遇何在。曰法王法如是。師曰。阿誰證明。乃曰。靈山付囑分明。諸上座一時驗取。若驗得。更無別理。祇是如今。譬如太虛。日明云暗。山河大地。一切有為世界。悉皆明現。乃至無為亦復如是。世尊付囑迄至於今。並無絲毫差別。更付阿誰。所以祖師道。心自本來心。本心非有法。有法有本心。非心非本法。此是靈山付囑榜樣。諸上座。徹底會取好。莫虛度時光。國王恩難報。諸佛恩難報。父母師長恩難報。十方施主恩難報。況建置如是次第。佛法興隆。若非國王恩力。焉得如此。若要報恩。應須明徹道眼。入般若性海始得。久立珍重。上堂。僧問。古德道。人空法亦空。二相本來同。師曰。山河大地。曰學人不會。乞師方便。師曰。甚麼處不是方便。問名假法假。人空法空。向去諸緣。請師直指。師曰。謝此一問。曰不睹王居壯。焉知天子尊。師曰。貪觀天上月。失卻手中橈。問教中道。心清凈故。法界清凈。如何是清凈心。師曰。迦陵頻伽共命之鳥。曰與法界是一是二。師曰。你自問別人。乃曰。大道廓然。詎

【現代漢語翻譯】現代漢語譯本鼕鼕鼓（一種鼓聲）。一頭敲打，兩頭鳴響。說像這樣則千聖（眾多聖人）同類，古今沒有差異。師父說：『禪河（比喻禪定的河流）平靜，尋水卻迷失了源頭。』僧人清遇問道：『帝王駕臨。』師父應王恩，在般若法會上請師父開示。師父說：『分明記住。』（清遇）說：『像這樣則雲臺寶網（比喻莊嚴的佛法）一同演說妙音。』師父說：『清遇在哪裡？』（清遇）說：『法王的法就是這樣。』師父說：『誰來證明？』於是說：『靈山（釋迦牟尼佛說法的地點）的付囑分明，各位上座一時驗證。如果驗證得了，更沒有別的道理，只是現在這樣。譬如太虛（天空），日光明亮雲彩昏暗，山河大地，一切有為（有生滅變化）的世界，都明明白白地顯現。乃至無為（沒有生滅變化）也同樣如此。世尊的付囑直到如今，並沒有絲毫差別。更付囑給誰呢？』所以祖師說：『心自本來就是心，本心並非有法。有法有本心，非心非本法。』這是靈山付囑的榜樣。各位上座，徹底領會才好，不要虛度時光。國王的恩難報，諸佛的恩難報，父母師長的恩難報，十方施主的恩難報，何況建立如此次第，佛法興隆。如果不是國王的恩德力量，怎能如此？如果要報恩，應該明徹道眼，進入般若（智慧）的性海才能做到。』站立很久了，珍重。上堂。僧人問：『古德說：人空法也空，二相本來相同。』師父說：『山河大地。』（僧人）說：『學人不會，乞求師父方便開示。』師父說：『什麼地方不是方便？』問：『名是假，法是假，人空法空，面向未來的種種因緣，請師父直接指示。』師父說：『感謝這一問。』（僧人）說：『不看到王宮的壯麗，怎麼知道天子的尊貴。』師父說：『貪看天上的月亮，失去了手中的船槳。』問：『經教中說：心清凈的緣故，法界清凈。什麼是清凈心？』師父說：『迦陵頻伽（一種鳥）共命之鳥。』（僧人）說：『與法界是一還是二？』師父說：『你問自己問別人。』於是說：『大道空曠，難道』

【English Translation】 English version Dong Dong drum (a type of drum sound). Struck at one end, it resonates at both ends. To say it is like this means the thousands of sages (qian sheng) (numerous sages) are of the same kind, with no difference between ancient and modern times. The master said, 'The Chan River (Chan He) (a metaphor for the river of meditation) is calm, yet seeking water loses the source.' The monk Qing Yu asked, 'The emperor arrives.' The master, in response to the king's grace, was invited to speak at the Prajna (般若) (wisdom) assembly. The master said, 'Clearly remember.' (Qing Yu) said, 'Like this, the Cloud Terrace Jewel Net (Yuntai Baowang) (a metaphor for the solemn Dharma) together expounds the wonderful sound.' The master said, 'Where is Qing Yu?' (Qing Yu) said, 'The Dharma of the Dharma King (法王) (Buddha) is like this.' The master said, 'Who will prove it?' Then he said, 'The entrustment of Ling Shan (靈山) (the place where Shakyamuni Buddha preached) is clear; all of you assembled, verify it at once. If you can verify it, there is no other principle, just like it is now. For example, the Great Void (太虛) (sky), the sun is bright and the clouds are dim, mountains, rivers, and the great earth, all conditioned (有為) (subject to birth and death) worlds, are clearly manifest. Even the unconditioned (無為) (not subject to birth and death) is the same. The World Honored One's (世尊) (Buddha) entrustment until now has not changed in the slightest. To whom else is it entrusted?' Therefore, the patriarch said, 'The mind is originally the mind itself; the original mind is not a Dharma. Having Dharma has the original mind; neither mind nor original Dharma.' This is the example of the entrustment of Ling Shan. All of you assembled, it is good to thoroughly understand it; do not waste time. The king's grace is difficult to repay, the Buddhas' grace is difficult to repay, the parents' and teachers' grace is difficult to repay, the grace of the benefactors of the ten directions is difficult to repay, let alone establishing such an order, the flourishing of the Buddha Dharma. If it were not for the king's grace and power, how could it be like this? If you want to repay the grace, you should clearly understand the eye of the Tao and enter the sea of the Prajna (般若) (wisdom) nature to achieve it.' Standing for a long time, take care. Ascending the hall. A monk asked, 'An ancient virtuous one said: People are empty, and Dharma is also empty; the two aspects are originally the same.' The master said, 'Mountains, rivers, and the great earth.' (The monk) said, 'This student does not understand; I beg the master to expediently explain.' The master said, 'What place is not expedient?' Asked, 'Name is false, Dharma is false, people are empty, Dharma is empty, facing the future causes and conditions, please directly instruct.' The master said, 'Thank you for this question.' (The monk) said, 'Without seeing the magnificence of the royal palace, how would one know the nobility of the Son of Heaven?' The master said, 'Greedily watching the moon in the sky, one loses the oar in hand.' Asked, 'The teachings say: Because the mind is pure, the Dharma realm is pure. What is the pure mind?' The master said, 'Kalavinka (迦陵頻伽) (a type of bird) co-life bird.' (The monk) said, 'Is it one or two with the Dharma realm?' The master said, 'You ask yourself, ask others.' Then he said, 'The great path is vast, how could'

齊今古。無名無相。是法是修。良由法界無邊。心亦無際。無事不彰。無言不顯。如是會得。喚作般若。現前理同真際。一切山河大地。森羅萬象。墻壁瓦礫。並無絲毫。可得虧闕。無事久立珍重。上堂。僧問。承師有言。九天擎玉印。七佛兆前心。如何是印。師曰。不露文。曰如何是心。師曰。你名安嗣。乃曰。法界性海。如函如蓋。如鉤如鎖。如金與金。位位皆齊。無纖毫參差。不相混濫。非一非異。非同非別。若歸實地去。法法皆到底。不是上來問個如何若何便是。不問時便非。在長連床上坐時是有。不坐時是無。祇如諸方老宿言教在世。如恒河沙。如來一大藏經。卷卷皆說佛理。句句盡言佛心。因甚麼得不會去。若一向織絡言教意識解會。饒上座經塵沙劫亦不能得徹。此喚作顛倒知見。識心活計。並無得力處。此蓋為根腳下不明。若究盡諸佛法源。河沙大藏一時現前。不欠絲毫。不剩絲毫。諸佛時常出世。時常說法。度人未曾間歇。乃至猿啼鳥叫。草木叢林。常助上座發機。未有一時不為上座。有如是奇特處。可惜許。諸上座大家究取。令法久住世間。增益人天壽命。國王安樂無事。珍重。上堂。舉古者道。吾有一言。天上人間。若人不會。綠水青山。且作么生是一言底道理。古人語須是曉達始得。若是將言

【現代漢語翻譯】現代漢語譯本齊今古。無名無相。是法是修。實在是由於法界沒有邊際，心也沒有邊際。沒有事情不彰顯，沒有言語不顯現。如果這樣領會，就叫做般若（智慧）。現前的道理與真際相同，一切山河大地，森羅萬象，墻壁瓦礫，都沒有絲毫可以虧損或欠缺的。沒事不要久站，珍重。上堂說法。有僧人問：『聽師父說，『九天擎玉印，七佛兆前心』，如何是印？』師父說：『不露文。』僧人說：『如何是心？』師父說：『你名叫安嗣。』於是僧人說：『法界性海，像盒子像蓋子，像鉤子像鎖，像金子和金子一樣，處處都一樣，沒有絲毫參差，不相混淆，非一非異，非同非別。如果歸於實地，法法都到底。不是上來問個如何若何便是。不問時便非。在長連床上坐時是有，不坐時是無。』就像各方老宿的言教在世，像恒河沙一樣多。如來的一大藏經，卷卷都說佛理，句句都說佛心。為什麼不能領會呢？如果一味地織絡言教，用意識去理解，即使上座您經過塵沙劫也無法徹底領悟。這叫做顛倒知見，識心活計，沒有任何得力之處。這都是因為根腳下不明白。如果窮盡諸佛法源，河沙大藏一時現前，不欠絲毫，不剩絲毫。諸佛時常出世，時常說法，度人未曾間歇，乃至猿啼鳥叫，草木叢林，常常幫助上座您啓發機鋒，沒有一時不為上座您著想。有如此奇特之處，可惜啊。諸位上座大家仔細研究，令佛法長久住世間，增益人天壽命，國王安樂無事，珍重。上堂說法。舉古人說道：『我有一言，天上人間，若人不會，綠水青山。』且作么生是一言底道理？古人的話必須是曉達才能理解。如果是將言

【English Translation】 English version It is the same from ancient times to now. Without name, without form. It is the Dharma, it is cultivation. The reason is that the Dharma realm is boundless, and the mind is also without limit. There is nothing that is not manifested, and no word that is not revealed. If you understand it in this way, it is called Prajna (wisdom). The present principle is the same as the true reality. All mountains, rivers, and the great earth, all kinds of phenomena, walls, bricks, and tiles, have not the slightest deficiency or lack. Do not stand for a long time if there is nothing to do, take care. Ascending the hall to preach. A monk asked: 'I heard the master say, 'Nine Heavens hold up the Jade Seal, Seven Buddhas foretell the mind.' What is the seal?' The master said: 'It does not reveal the text.' The monk said: 'What is the mind?' The master said: 'Your name is An Si.' Then the monk said: 'The Dharma realm's nature-sea, like a box and a lid, like a hook and a lock, like gold and gold, is the same in every position, without the slightest difference, not mixed up, neither one nor different, neither the same nor separate. If you return to the real ground, every Dharma reaches the end. It is not just asking what is how. If you don't ask, then it is not. When sitting on the long bench, it exists; when not sitting, it does not exist.' Just like the teachings of the old monks in all directions are in the world, as many as the sands of the Ganges. The Tathagata's great collection of scriptures, every volume speaks of Buddhist principles, and every sentence speaks of the Buddha's mind. Why can't you understand it? If you only weave words and teachings and use consciousness to understand, even if you, the senior monk, go through countless kalpas, you will not be able to thoroughly understand. This is called inverted knowledge and views, and a living based on the discriminating mind, with no benefit at all. This is all because the foundation is not clear. If you exhaust the source of all Buddhas' Dharma, the great collection of scriptures as numerous as the sands of the Ganges will appear at once, without lacking or exceeding anything. The Buddhas constantly appear in the world, constantly preach the Dharma, and never cease saving people, even the cries of monkeys and birds, and the forests of grass and trees, constantly help you, the senior monk, to inspire your potential, and there is not a moment when they are not thinking of you. There are such wonderful things, it's a pity. All of you senior monks, study carefully, so that the Dharma may abide in the world for a long time, increase the lifespan of humans and gods, and the king may be peaceful and without incident, take care. Ascending the hall to preach. Citing an ancient person who said: 'I have a word, in heaven and on earth, if people do not understand, green waters and green mountains.' What is the principle of this one word? The words of the ancients must be understood to be understood. If it is to take words

而名于言。未有個會處。良由究盡諸法根蒂。始會一言。不是一言半句思量解會。喚作一言。若會言語道斷心行處滅。始到古人境界。亦不是。閉目藏睛。暗中無所見。喚作言語道斷。且莫賺會。佛法不是這個道理。要會么。假饒經塵沙劫說。亦未曾有半句到。諸上座。經塵沙劫不說。亦未曾欠少半句。應須徹底會去始得。若如是斟酌名言。空勞心力。並無用處。與諸上座共相證明。後學初心。速須究取。久立珍重。上堂。僧問。髑髏常幹世界。鼻孔摩觸家風。如何是髑髏常幹世界。師曰。更待答話在。曰如何是鼻孔摩觸家風。師曰。時復舉一遍。問一人執炬。自燼其身。一人抱冰。橫屍于路。此二人阿誰辨道。師曰。不遺者。曰不會。乞師指示。師曰。你名敬新。曰未審還有人證明也無。師曰有。曰甚麼人證明。師曰。敬新。問牛頭未見四祖時如何。師曰。異境靈蹤睹者皆羨。曰見后如何。師曰。適來向你道甚麼。問古者道。敲打虛空鳴觳觳。石人木人齊應諾。六月降雪落紛紛。此是如來大圓覺。如何是敲打虛空底。師曰。崑崙奴著鐵褲。打一棒行一步。曰恁么則石人木人齊應諾也。師曰。你還聞么。乃曰。諸佛法門。時常如是。譬如大海。千波萬浪。未嘗暫住。未嘗暫有。未嘗暫無。浩浩地光明自在。宗三世于毛

【現代漢語翻譯】現代漢語譯本而名為言語，卻未曾真正領會。這是因為徹底探究諸法（dharma）的根源，才能真正領會一句話的真意。不是通過思量推測一言半句就能理解的，那不能稱之為『一言』。如果能領會到言語道斷、心行處滅的境界，才算是到達古人的境界。但也不是閉上眼睛，什麼都看不見，就叫做言語道斷，不要錯誤理解。佛法（Buddha-dharma）不是這個道理。想要領會嗎？即使經過如塵沙般多的劫數來說，也未曾有半句說到點子上。各位禪師，即使經過如塵沙般多的劫數不說，也未曾欠缺半句。應該徹底領會才行。如果這樣斟酌名言，只會白費心力，毫無用處。我和各位禪師共同證明這一點，後來的學人，要儘快探究領會。我站立很久了，請珍重。上堂。有僧人問：『髑髏（dú lóu，頭蓋骨）常幹世界，鼻孔摩觸家風，如何是髑髏常幹世界？』師父回答：『還要等待回答嗎？』僧人問：『如何是鼻孔摩觸家風？』師父回答：『時常再舉一遍。』僧人問：『一人執炬，自燼其身；一人抱冰，橫屍于路。此二人阿誰辨道？』師父回答：『不遺忘的人。』僧人說：『不明白，請師父指示。』師父說：『你名叫敬新。』僧人問：『不知還有人證明嗎？』師父說：『有。』僧人問：『什麼人證明？』師父說：『敬新。』僧人問：『牛頭（Niú Tóu，人名）未見四祖（Sì Zǔ，禪宗四祖道信）時如何？』師父回答：『奇異的境界和靈驗的軌跡，看到的人都羨慕。』僧人問：『見后如何？』師父回答：『剛才我對你說什麼？』僧人問：『古人說：敲打虛空鳴觳觳，石人木人齊應諾，六月降雪落紛紛，此是如來大圓覺（Tathāgata-mahā-paripūrṇa-bodhi）。如何是敲打虛空底？』師父回答：『崑崙奴穿著鐵褲，打一棒走一步。』僧人說：『這樣說來，石人木人就一起應諾了？』師父回答：『你還聽得到嗎？』於是師父說：『諸佛（Buddha）的法門（dharma），時常如此。譬如大海，千波萬浪，未曾暫時停止，未曾暫時存在，未曾暫時消失，浩浩蕩蕩地光明自在，包含三世於一毛孔之中。』

【English Translation】 English version It is named as speech, but there is no real understanding. This is because only by thoroughly investigating the root of all dharmas (諸法), can one truly understand the meaning of a single word. It is not through thinking and speculating about a word or half a sentence that one can understand it; that cannot be called 'a word'. If one can comprehend the state where speech is cut off and the activity of the mind ceases, then one has reached the realm of the ancients. But it is also not closing one's eyes and seeing nothing, which is called the cessation of speech; do not misunderstand. The Buddha-dharma (佛法) is not this principle. Do you want to understand? Even if one speaks for as many kalpas (劫) as there are grains of sand, one would not have said half a sentence that hits the mark. Venerable monks, even if one does not speak for as many kalpas as there are grains of sand, one would not be missing half a sentence. One must thoroughly understand it. If one deliberates on nominal terms in this way, one will only waste effort and achieve nothing. I and all of you venerable monks will jointly prove this point. Later learners should quickly investigate and understand. I have been standing for a long time, please take care. Entering the hall. A monk asked: 'The skull (dú lóu, cranium) constantly interferes with the world, the nostrils caress the family style. What is the skull constantly interfering with the world?' The master replied: 'Are you still waiting for an answer?' The monk asked: 'What is the nostrils caressing the family style?' The master replied: 'Repeat it again from time to time.' The monk asked: 'One person holds a torch and burns himself; one person embraces ice and lies dead on the road. Which of these two understands the Way?' The master replied: 'The one who does not forget.' The monk said: 'I don't understand, please instruct me.' The master said: 'Your name is Jingxin.' The monk asked: 'I wonder if there is anyone to prove it?' The master said: 'Yes.' The monk asked: 'Who proves it?' The master said: 'Jingxin.' The monk asked: 'What was Niú Tóu's (牛頭, personal name) state before seeing the Fourth Patriarch (Sì Zǔ, the Fourth Patriarch of Chan Buddhism, Daoxin)?' The master replied: 'The strange realms and miraculous traces are admired by all who see them.' The monk asked: 'What about after seeing him?' The master replied: 'What did I just say to you?' The monk asked: 'The ancients said: Knocking on the void makes a 'gulu gulu' sound, stone men and wooden men all respond in agreement, snow falls heavily in June, this is the Tathāgata-mahā-paripūrṇa-bodhi (如來大圓覺). What is the meaning of 'knocking on the void'?' The master replied: 'The Kunlun slave wears iron pants, taking a step with each strike.' The monk said: 'In that case, the stone men and wooden men all respond in agreement?' The master replied: 'Can you still hear it?' Then the master said: 'The dharma (法門) of all Buddhas (諸佛) is always like this. It is like the great ocean, with thousands of waves, never ceasing for a moment, never temporarily existing, never temporarily disappearing, vast and bright, freely containing the three worlds in a single pore.'

端。圓古今於一念。應須徹底明達始得。不是問一則語。記一轉話。巧作道理。風雲水月。四六入對。便當佛法莫自賺。諸上座。究竟無益。若徹底會去。實無可隱藏。無剎不彰。無塵不現。直下凡夫。位齊諸佛。不用纖毫氣力。一時會取好。無事珍重。師因興教明和尚問曰。飲光持釋迦丈六之衣。在雞足山。候彌勒下生。將丈六之衣。披在千尺之身。應量恰好。祇如釋迦身長丈六。彌勒身長千尺。為復是身解短邪。衣解長邪。師曰。汝卻會。明拂袖便出去。師曰。小兒子。山僧若答汝不是。當有因果。汝若不是。吾當見之。明歸七日吐血。浮光和尚勸曰。汝速去懺悔。明乃至師方丈。悲泣曰。愿和尚慈悲。許某懺悔。師曰。如人倒地。因地而起。不曾教汝起倒。明又曰。若許懺悔。某當終身給侍。師為出語曰。佛佛道齊。宛爾高低。釋迦彌勒。如印印泥。開寶四年辛未。華頂西峰忽摧。聲震一山。師曰。吾非久矣。明年六月。大星殞于峰頂。林木變白。師乃示疾于蓮華峰。參問如常。二十八日集眾言別。跏趺而逝。

金陵清涼泰欽法燈禪師

魏府人也。生而知道。辯才無礙。入法眼之室。海眾歸之。僉曰敏匠。初住洪州雙林院。開堂日。指法座曰。此山先代尊宿曾說法來。此座高廣。不才何升。古昔有

【現代漢語翻譯】現代漢語譯本：端。圓融古今於一念之間。應當徹底明瞭通達才能領會。不是問一句，記住一句，巧妙地編造道理，說什麼風雲水月，對仗工整，就當作是佛法，不要自欺欺人。各位禪師，這樣做究竟是沒有益處的。如果徹底領會了，實在沒有什麼可以隱藏的，沒有哪個剎土不彰顯，沒有哪個微塵不顯現。當下就是凡夫，地位就與諸佛平等。不用花費絲毫力氣，一時領會最好。沒事了，珍重。師父因為興教明和尚問：『飲光（迦葉，Mahākāśyapa）拿著釋迦（Śākyamuni）一丈六尺的袈裟，在雞足山（Kukkutapāda）等待彌勒（Maitreya）下生。將一丈六尺的袈裟，披在千尺之身，應該大小正好。只是釋迦身高一丈六尺，彌勒身高千尺，到底是身體變短了呢，還是袈裟變長了呢？』師父說：『你卻會了。』明拂袖便出去。師父說：『小孩子。山僧如果回答你不對，當有因果報應。你如果不對，我當見之。』明回去七天吐血。浮光和尚勸他說：『你快去懺悔。』明來到師父的方丈室，悲泣地說：『愿和尚慈悲，允許我懺悔。』師父說：『如人倒地，因地而起。我不曾教你起倒。』明又說：『如果允許懺悔，我當終身侍奉。』師父為他說法：『佛佛道齊，宛然高低。釋迦彌勒，如印印泥。』開寶四年辛未，華頂西峰忽然崩塌，聲音震動整個山。師父說：『我不久於人世了。』第二年六月，一顆大星隕落在峰頂，林木都變成白色。師父於是示現疾病在蓮華峰，參問如平常一樣。二十八日召集眾人告別，跏趺而逝。

金陵清涼泰欽法燈禪師

魏府人。生來就明白事理，辯才無礙。進入法眼文益（Fayan Wenyi）的門下，海眾都歸服他，都說他是敏捷的匠人。起初住在洪州雙林院。開堂那天，指著法座說：『這座山先代的尊宿曾經在這裡說法。這座高廣的法座，不才的我怎麼能升上去呢？』古時候有

【English Translation】 English version: The end. Perfectly integrating the past and present in a single thought. One must thoroughly understand to grasp it. It's not about asking a question, remembering an answer, cleverly fabricating reasons, talking about wind, clouds, water, and the moon, or crafting elegant couplets, and then considering it as the Buddha-dharma, don't deceive yourself. All of you, venerable monks, ultimately it's of no benefit. If you thoroughly understand, there's truly nothing to hide, no land that doesn't manifest, no dust that doesn't appear. Immediately, an ordinary person's position is equal to all Buddhas. Without using the slightest effort, it's best to understand it all at once. Nothing more, take care. The master, because of a question from Monk Xingjiao Ming, said: 'Yinguang (Mahākāśyapa) holds Śākyamuni's sixteen-foot robe, waiting on Kukkutapāda Mountain for Maitreya to descend. Putting the sixteen-foot robe on a thousand-foot body, it should fit perfectly. But Śākyamuni's height is sixteen feet, and Maitreya's height is a thousand feet, is it that the body has become shorter, or the robe has become longer?' The master said: 'You understand it.' Ming flicked his sleeves and left. The master said: 'Little child. If this mountain monk answers you incorrectly, there will be karmic consequences. If you are wrong, I will see it.' Ming returned and vomited blood for seven days. Monk Fuguan advised him: 'You should quickly repent.' Ming came to the master's abbot's room, weeping and said: 'May the master be compassionate and allow me to repent.' The master said: 'Like a person falling to the ground, they rise because of the ground. I never taught you to fall and rise.' Ming then said: 'If you allow me to repent, I will serve you for life.' The master spoke for him: 'Buddha's paths are equal, yet seemingly high and low. Śākyamuni and Maitreya, like a seal stamping mud.' In the fourth year of Kaibao, Xinwei, the West Peak of Huading suddenly collapsed, the sound shaking the entire mountain. The master said: 'I will not be long in this world.' In June of the following year, a large star fell on the peak, and the forests turned white. The master then showed illness on Lotus Peak, and inquiries were as usual. On the twenty-eighth day, he gathered the assembly to bid farewell, sat in the lotus position, and passed away.

Chan Master Facheng of Jinling Qingliang Taiqin

He was a native of Weifu. He was born knowing the truth, and his eloquence was unimpeded. He entered the room of Fayan Wenyi, and the assembly of monks all submitted to him, saying he was a quick-witted craftsman. He first lived in Shuanglin Monastery in Hongzhou. On the day of his opening sermon, he pointed to the Dharma seat and said: 'The venerable predecessors of this mountain have preached here before. This tall and wide seat, how can I, who am not talented, ascend it?' In ancient times there was

言。作禮須彌燈王如來。乃可得坐。且道須彌燈王如來。今在何處。大眾要見么。一時禮拜。便升座良久曰。大眾祇如此也。還有會處么。僧問。如何是雙林境。師曰。畫也畫不成。曰如何是境中人。師曰。且去。境也未識。且討人。又僧問。一佛出世。震動乾坤。和尚出世。震動何方。師曰。甚麼處見震動。曰爭奈即今何。師曰。今日有甚麼事。有僧出禮拜。師曰。道者前時謝汝請。我將甚麼與汝好。僧擬問次。師曰。將謂相悉。卻成不委。問如何是西來密密意。師曰苦。問一佛出世。普潤群生。和尚出世。當爲何人。師曰。不徒然。曰恁么則大眾有賴也。師曰何必。乃曰。且住得也。久立尊官。及諸大眾。今日相請勤重。此個殊功。比喻何及。所以道。未了之人聽一言。祇這如今誰動口。便下座。立倚拄杖而告眾曰。還會么。天龍寂聽而雨華。莫作須菩提幀子畫將去。且恁么信受奉行。問新到。近離甚處。僧曰廬山。師拈起香合曰。廬山還有這個也無。僧無對。師自代云。尋香來禮拜和尚。問百骸俱潰散。一物鎮長靈。未審百骸一物相去多少。師曰。百骸一物。一物百骸。次住上藍護國院。僧問。十方俱擊鼓。十處一時聞。如何是聞。師曰。汝從那方來。問善行菩薩道。不染諸法相。如何是菩薩道。師曰。諸法相

【現代漢語翻譯】現代漢語譯本：說完，（師父說）向須彌燈王如來（Sumeru Light King Tathagata）行禮，才可以坐下。那麼，須彌燈王如來現在在哪裡呢？大家想見嗎？（師父）一時禮拜，便升座，良久說道：『大眾，就只是這樣啊。還有領會的地方嗎？』有僧人問：『如何是雙林境？』（Twin Trees realm）師父說：『畫也畫不成。』（指其境界無法用圖畫描繪）僧人問：『如何是境中人？』師父說：『且去，境也未識，且討人。』（先去認識境界，再去尋找境界中的人）又有僧人問：『一佛出世，震動乾坤，和尚出世，震動何方？』師父說：『甚麼處見震動？』（你在哪裡見到震動？）僧人說：『爭奈即今何？』（那現在又如何呢？）師父說：『今日有甚麼事？』（今天有什麼特別的事嗎？）有僧人出來禮拜，師父說：『道者，前時謝汝請，我將甚麼與汝好？』（之前感謝你的邀請，我該給你什麼好呢？）僧人正要發問，師父說：『將謂相悉，卻成不委。』（本以為彼此瞭解，卻變得不明白了）問：『如何是西來密密意？』（What is the secret meaning of the Patriarch's coming from the West?）師父說：『苦。』（Suffering）問：『一佛出世，普潤群生，和尚出世，當爲何人？』（One Buddha appears in the world, universally benefiting all living beings. When the Abbot appears in the world, who does he benefit?）師父說：『不徒然。』（Not in vain）曰：『恁么則大眾有賴也。』（In that case, the assembly is dependent on you.）師父說：『何必。』（Why necessarily?）於是說：『且住得也，久立尊官，及諸大眾，今日相請勤重，此個殊功，比喻何及？』（Let's stop here. You honored officials and the assembly have been standing for a long time. Today's invitation is diligent and earnest. How can this special merit be compared?）所以道：『未了之人聽一言，祇這如今誰動口？』（Therefore, it is said: 'Those who have not yet understood, listen to a word: Who is moving their mouth right now?'）便下座，立倚拄杖而告眾曰：『還會么？天龍寂聽而雨華，莫作須菩提（Subhuti）幀子畫將去，且恁么信受奉行。』（Then he stepped down from the seat, leaned on his staff, and announced to the assembly: 'Do you understand? The devas and dragons listen in silence and rain down flowers. Don't just take it as a picture of Subhuti to be painted and taken away. Just believe and practice accordingly.'）問新到：『近離甚處？』（Where have you come from recently?）僧人說：『廬山。』（Mount Lu）師父拈起香合曰：『廬山還有這個也無？』（The Master picked up a incense box and said, 'Does Mount Lu have this as well?'）僧人無對。師父自代云：『尋香來禮拜和尚。』（The monk had no answer. The Master answered for him, 'I came seeking the fragrance to pay respects to the Abbot.'）問：『百骸俱潰散，一物鎮長靈，未審百骸一物相去多少？』（When all the bones are scattered, one thing remains eternally spiritual. May I ask, how far apart are the hundred bones and the one thing?）師父說：『百骸一物，一物百骸。』（The hundred bones are the one thing, and the one thing is the hundred bones.）之後住在上藍護國院（Shanglan Protecting the Nation Monastery），僧人問：『十方俱擊鼓，十處一時聞，如何是聞？』（If drums are beaten in all ten directions, and they are heard in ten places at once, what is hearing?）師父說：『汝從那方來？』（Which direction did you come from?）問：『善行菩薩道，不染諸法相，如何是菩薩道？』（Practicing the Bodhisattva path, without being tainted by the characteristics of all dharmas, what is the Bodhisattva path?）師父說：『諸法相。』（The characteristics of all dharmas.）

【English Translation】 English version: Having spoken, (the Master said) bow to Sumeru Light King Tathagata (Sumeru Light King Tathagata), then you may sit. Now, where is Sumeru Light King Tathagata? Does the assembly wish to see him? (The Master) bowed at once, ascended the seat, and after a long pause said: 'The assembly, it is just like this. Is there anything else to understand?' A monk asked: 'What is the Twin Trees realm (Twin Trees realm)?' The Master said: 'It cannot be painted.' (referring to the realm being impossible to depict in a painting) The monk asked: 'What is the person in the realm?' The Master said: 'Go away, you have not yet recognized the realm, go find the person.' (First recognize the realm, then go find the person in the realm) Another monk asked: 'When a Buddha appears in the world, he shakes the universe. When the Abbot appears in the world, which direction does he shake?' The Master said: 'Where did you see the shaking?' The monk said: 'What about right now?' The Master said: 'What is happening today?' A monk came out and bowed. The Master said: 'Daoist, I thanked you for the invitation earlier, what good thing should I give you?' As the monk was about to ask, the Master said: 'I thought we knew each other, but it turns out we don't understand each other.' Asked: 'What is the secret meaning of the Patriarch's coming from the West?' The Master said: 'Suffering.' Asked: 'One Buddha appears in the world, universally benefiting all living beings. When the Abbot appears in the world, who does he benefit?' The Master said: 'Not in vain.' Said: 'In that case, the assembly is dependent on you.' The Master said: 'Why necessarily?' Then he said: 'Let's stop here. You honored officials and the assembly have been standing for a long time. Today's invitation is diligent and earnest. How can this special merit be compared?' Therefore, it is said: 'Those who have not yet understood, listen to a word: Who is moving their mouth right now?' Then he stepped down from the seat, leaned on his staff, and announced to the assembly: 'Do you understand? The devas and dragons listen in silence and rain down flowers. Don't just take it as a picture of Subhuti (Subhuti) to be painted and taken away. Just believe and practice accordingly.' Asked a newly arrived monk: 'Where have you come from recently?' The monk said: 'Mount Lu (Mount Lu).' The Master picked up a incense box and said, 'Does Mount Lu have this as well?' The monk had no answer. The Master answered for him, 'I came seeking the fragrance to pay respects to the Abbot.' Asked: 'When all the bones are scattered, one thing remains eternally spiritual. May I ask, how far apart are the hundred bones and the one thing?' The Master said: 'The hundred bones are the one thing, and the one thing is the hundred bones.' Later, he resided at Shanglan Protecting the Nation Monastery (Shanglan Protecting the Nation Monastery). A monk asked: 'If drums are beaten in all ten directions, and they are heard in ten places at once, what is hearing?' The Master said: 'Which direction did you come from?' Asked: 'Practicing the Bodhisattva path, without being tainted by the characteristics of all dharmas, what is the Bodhisattva path?' The Master said: 'The characteristics of all dharmas.'

。曰如何得不染去。師曰。染著甚麼處。問不久開選場。還許學人選也無。師曰。汝是點額人。又曰。汝是甚麼科目。問如何是演大法義。師曰。我演何似汝演。次住金陵龍光院。上堂。維那白椎云。法筵龍象眾。當觀第一義。師曰。維那早是第二義。長老即今是第幾義。乃舉衣袖曰。會么。大眾此是手舞足蹈。莫道五百生前。曾為樂主來。或有疑情。請垂見示。時有僧問。如何是諸佛正宗。師曰。汝是甚麼宗。曰如何。師曰。如何即不會。問上藍一曲師親唱。今日龍光事若何。師曰。汝甚麼時到上藍來。曰諦當事如何。師曰。不諦當即別處覓。問如何是佛法大意。師曰。且問小意卻來與汝大意。師后住清涼大道場。上堂。僧出禮拜次。師曰。這僧最先出。為大眾答國主深恩。僧便問。國主請命。祖席重開。學人上來。請師直指心源。師曰。上來卻下去。問法眼一燈。分照天下。和尚一燈。分照何人。師曰。法眼甚麼處分照來。師乃曰。某甲本欲居山藏拙養病過時。奈緣先師有未了底公案。出來與他了卻。時有僧問。如何是先師未了底公案。師便打曰。祖禰不了。殃及兒孫。曰過在甚麼處。師曰。過在我。殃及你。江南國主為鄭王時。受心法於法眼之室。暨法眼入滅。復嘗問師曰。先師有甚麼不了底公案。師曰。見分

【現代漢語翻譯】現代漢語譯本問：如何才能做到不被污染？師父說：你被什麼地方污染了？問：不久將舉行選拔考試，允許學人蔘加嗎？師父說：你是被點名的人。又問：你是什麼科目的？問：如何是闡揚大法真義？師父說：我闡揚的和你闡揚的有什麼不同？之後，師父住在金陵龍光院。上堂說法時，維那（寺院中負責維持秩序的僧人）敲椎說：『法筵龍象眾，當觀第一義。』（殊勝的佛法盛會，聚集了眾多傑出的人才，應當體悟最根本的真理。）師父說：維那說的已經是第二義了，長老現在要說的是第幾義？於是舉起衣袖說：明白嗎？各位，這就是手舞足蹈。不要說五百生前，曾經是樂官。如果有什麼疑問，請提出來。當時有僧人問：如何是諸佛正宗？（諸佛真正的傳承是什麼？）師父說：你是什麼宗派的？僧人問：如何是？師父說：如何就是不明白。問：上藍一曲師父親自唱，今日龍光事如何？（上藍的曲子師父您親自唱過，今天在龍光寺又如何呢？）師父說：你什麼時候到過上藍？僧人問：真實情況如何？師父說：不真實就到別處去找。問：如何是佛法大意？師父說：先問小意，再來告訴你大意。師父後來住在清涼大道場。上堂說法時，有僧人出來禮拜，師父說：這位僧人最先出來，為大眾報答國主的深恩。僧人便問：國主護持，祖師道場重新開啟，學人前來，請師父直指心源。（請您直接指出什麼是心的本源。）師父說：上來卻又下去。問：法眼禪師的一盞燈，照亮天下，和尚您的一盞燈，照亮何人？師父說：法眼禪師從什麼地方照亮天下？師父於是說：我本來想隱居山林，藏拙養病，度過餘生。無奈先師還有未了的公案，所以出來替他了結。當時有僧人問：如何是先師未了的公案？師父便打了他一下說：祖先不了結，殃及子孫。僧人問：過錯在哪裡？師父說：過錯在我，殃及你。江南國主在還是鄭王的時候，在法眼禪師處接受了心法。等到法眼禪師圓寂后，又曾經問師父說：先師有什麼未了的公案？師父說：見分（知見上的分別）。

【English Translation】 English version Question: How can one avoid being tainted? The Master said: Tainted by what? Question: The selection examination will be held soon. Are students allowed to participate? The Master said: You are one of those who have been selected. Then he asked: What subject are you? Question: What is expounding the great Dharma meaning? The Master said: How is my expounding different from your expounding? Later, the Master resided at Longguang Monastery in Jinling. During the Dharma talk, the director of ceremonies struck the gavel and said: 'The Dharma assembly is a gathering of dragons and elephants; one should contemplate the supreme truth.' (Auspicious Dharma assembly, gathering many outstanding talents, one should realize the most fundamental truth.) The Master said: What the director of ceremonies said is already the second meaning. What meaning is the Elder about to speak of now? Then he raised his sleeves and said: Do you understand? Everyone, this is dancing with hands and feet. Don't say that in the five hundred lives before, I was once a master of music. If there are any doubts, please present them. At that time, a monk asked: What is the true lineage of all Buddhas? (What is the true transmission of all Buddhas?) The Master said: What sect are you from? The monk asked: What is it? The Master said: 'What is it' means you don't understand. Question: The song of Shanglan was sung by the Master himself. What about the affairs of Longguang today? (The song of Shanglan, you sang it yourself, Master. What about Longguang Monastery today?) The Master said: When did you come to Shanglan? The monk asked: What is the true situation? The Master said: If it's not true, look elsewhere. Question: What is the great meaning of the Buddha Dharma? The Master said: First ask about the small meaning, and then I will tell you the great meaning. Later, the Master resided at the Great Dharma Place of Qingliang. During the Dharma talk, a monk came out to bow. The Master said: This monk came out first to repay the deep kindness of the ruler for everyone. The monk then asked: The ruler protects, the ancestral temple is reopened, and the students come forward. Please, Master, directly point out the source of the mind. (Please directly point out what is the source of the mind.) The Master said: Come up and then go down. Question: Dharma Eye's one lamp illuminates the world. Whose does the Master's one lamp illuminate? The Master said: Where does Dharma Eye illuminate the world from? The Master then said: I originally wanted to live in the mountains, hide my clumsiness, nourish my illness, and spend my remaining years. But unfortunately, the late Master had unfinished business, so I came out to settle it for him. At that time, a monk asked: What is the unfinished business of the late Master? The Master then hit him and said: The ancestors did not settle it, and the descendants suffer. The monk asked: Where is the fault? The Master said: The fault is with me, and it affects you. When the ruler of Jiangnan was still Prince Zheng, he received the mind Dharma from Dharma Eye. After Dharma Eye passed away, he once asked the Master: What unfinished business did the late Master have? The Master said: The division of perception (the distinctions in views).

㭊。次異日又問曰。承聞長老於先師有異聞底事。師作起身勢。國主曰。且坐。師謂眾曰。先師法席五百眾。今祇有十數人。在諸方為導首。你道莫有錯指人路底么。若錯指教他。入水入火。落坑落塹。然古人又道。我若向刀山。刀山自摧折。我若向鑊湯。鑊湯自消滅。且作么生商量言語即熟。及問著便生疏去。何也。祇為隔闊多時。上座但會。我甚麼處去不得。有去不得者。為眼等諸根。色等諸法。諸法且置。上座開眼見甚麼。所以道。不見一法即如來。方得名為觀自在。珍重。師開寶七年六月示疾。告眾曰。老僧臥疾。強牽拖與汝相見。如今隨處道場。宛然化城。且道。作么生是化城。不見古導師云。寶所非遙。須且前進。及至城所又道。我所化作。今汝諸人。試說個道理看。是如來禪。祖師禪。還定得么。汝等雖是晚生。須知僥忝我國主。凡所勝地建一道場。所須不闕。祇要汝開口。如今不知。阿那個是汝口。爭答效他四恩三有。欲得會么。但識口必無咎。縱有咎因汝有。我今火風相逼。去住是常道。老僧住持。將逾一紀。每承國主助發。至於檀越。十方道侶。主事小師。皆赤心為我。默而難言。或披麻帶布。此即順俗。我道違真。且道順好違好。然但順我道。即無顛倒。我之遺骸。必于南山大智藏和尚左右乞

【現代漢語翻譯】㭊（語氣詞，無實義）。過些日子，國主又問道：『我聽說長老您從先師那裡聽聞了一些與衆不同的事情，是什麼呢？』禪師作勢要起身，國主說：『請坐。』禪師對大家說：『先師的法席下有五百人，現在只有十幾個人在各地做導師。你們說，有沒有指錯路的人呢？如果指錯了路，就會讓人入水入火，掉進坑裡。然而古人又說，『我若走向刀山，刀山自然摧毀；我若走向鑊湯，鑊湯自然消滅。』那麼，怎樣才能熟練地運用言語呢？等到問到的時候就生疏了，為什麼呢？只因爲隔了太久。各位只要知道，我什麼地方去不得？有去不得的地方，是因為眼等諸根，色等諸法。諸法暫且不說，各位睜開眼睛看見什麼？所以說，『不見一法即如來（Tathagata，如來），方得名為觀自在（Avalokitesvara，觀世音菩薩）。』珍重。』禪師在開寶七年六月生病，告訴大家說：『老僧我臥病在床，勉強支撐著與你們相見。如今隨處都是道場，宛如化城（幻化的城市，比喻虛幻不實）。那麼，什麼是化城呢？不見古時的導師說，『寶所（珍寶所在的地方，比喻涅槃）非遙，須且前進。』及至城所又道，『我所化作。』現在你們各位，試著說說其中的道理看看。是如來禪（Tathagata-dhyana，如來所傳的禪），祖師禪（Patriarchal-dhyana，祖師所傳的禪），還能夠確定嗎？你們雖然是後生晚輩，要知道僥倖有我國主的支援，凡是好的地方都建立道場，所需之物都不缺乏，只要你們開口。如今不知道，哪個是你們的口？爭著傚法四恩三有（佛教用語，指眾生所受的恩惠和存在的狀態）。想要明白嗎？只要認識口，必定沒有過錯。縱然有過錯，也是因為你們自己。我如今火風相逼（指四大分離，臨終的徵兆），去住是常道。老僧我住持寺院，將近十二年。每次承蒙國主的資助，以及各位檀越（danapati，施主），十方道友，主事小師，都赤誠地為我。默默無言，或者披麻戴孝，這只是順應世俗，我說這是違背真理。那麼，順應好還是違背好？然而只要順應我的道，就沒有顛倒。我的遺骸，必定要安放在南山大智藏和尚的左右。』

【English Translation】㭊 (Exclamation, without actual meaning). Some days later, the king asked again: 'I heard that Elder, you heard something different from the late master, what is it?' The Chan master made a gesture to get up, and the king said: 'Please sit down.' The Chan master said to everyone: 'There were five hundred people under the late master's Dharma seat, and now only a dozen people are leading in various places. Do you think there are people who have pointed the wrong way? If you point the wrong way, you will let people enter the water and fire, and fall into the pit. However, the ancients also said, 'If I go to the mountain of knives, the mountain of knives will naturally collapse; if I go to the cauldron of boiling water, the cauldron of boiling water will naturally disappear.' So, how can we skillfully use words? When asked, it becomes unfamiliar, why? Just because it has been too long. As long as you know, where can't I go? There are places where I can't go, because of the roots such as eyes, and the dharmas such as colors. Let's put the dharmas aside for now, what do you see when you open your eyes? Therefore, it is said, 'Not seeing a single dharma is the Tathagata (Tathagata), then one can be called Avalokitesvara (Avalokitesvara).' Take care.' The Chan master fell ill in June of the seventh year of Kaibao and told everyone: 'I, the old monk, am lying in bed, barely supporting myself to see you. Now there are monasteries everywhere, just like a phantom city (an illusory city, a metaphor for illusion and unreality). So, what is a phantom city? Didn't the ancient guide say, 'The treasure place (the place where treasures are located, a metaphor for Nirvana) is not far away, you must move forward.' And when you get to the city, you say, 'I made it.' Now, all of you, try to talk about the truth in it. Is it Tathagata-dhyana (Tathagata-dhyana, the Chan transmitted by the Tathagata), Patriarchal-dhyana (Patriarchal-dhyana, the Chan transmitted by the Patriarch), can it still be determined? Although you are younger generations, you must know that you are fortunate to have the support of our king, and monasteries are built in all good places, and there is no shortage of what is needed, as long as you open your mouth. Now I don't know, which one is your mouth? Striving to emulate the four graces and three existences (Buddhist terms, referring to the graces received by sentient beings and the state of existence). Want to understand? As long as you recognize the mouth, there will be no fault. Even if there is a fault, it is because of yourself. Now I am being forced by fire and wind (referring to the separation of the four elements, signs of dying), going and staying is the constant way. I, the old monk, have been in charge of the monastery for nearly twelve years. Every time I have received the support of the king, as well as all the danapati (danapati, benefactors), fellow Taoists from all directions, and the junior masters in charge, they have all been sincerely for me. Silently, or wearing sackcloth and filial piety, this is just conforming to the world, I say this is against the truth. So, is it good to conform or good to violate? However, as long as you conform to my way, there will be no inversion. My remains must be placed on the left and right of the Great Wisdom Hidden Monk of Nanshan.'

一墳冢。升沉皎然不淪化也。努力珍重。二十四日安坐而終。

杭州靈隱清聳禪師

福州人也。初參法眼。眼指雨謂師曰。滴滴落在上座眼裡。師初不喻旨。后因閱華嚴感悟。承眼印可。回止明州四明山卓庵。節度使錢億執事師之禮。忠懿王命于臨安兩處開法。后居靈隱上寺。署了悟禪師。上堂。曰十方諸佛。常在汝前。還見么若言見。將心見。將眼見。所以道。一切法不生。一切法不滅。若能如是解。諸佛常現前。又曰。見色便見心。且喚甚麼作心。山河大地。萬象森羅。青黃赤白。男女等相。是心。不是心。若是心。為甚麼卻成物象去。若不是心。又道見色便見心。還會么。祇為迷此而成顛倒。種種不同。于無同異中。強生同異。且如今直下承當。頓豁本心。皎然無一物可作見聞。若離心別求解脫者。古人喚作迷波討源。卒難曉悟。僧問。根塵俱泯。為甚麼事理不明。師曰。事理且從。喚甚麼作俱泯底根塵。問如何是觀音第一義。師曰錯。問無明實性即佛性。如何是佛性。師曰。喚甚麼作無明。問如何是和尚家風。師曰。亙古亙今。問不問不答時如何。師曰。寐語作么。問牛頭未見四祖時如何。師曰。青山綠水。曰見后如何。師曰。綠水青山。師問僧。汝會佛法么。曰不會。師曰。汝端的不會。曰是

【現代漢語翻譯】現代漢語譯本一處墳墓。靈魂昇華沉澱，清澈明亮，不會淪落消逝。努力珍重自己。二十四日安詳坐化圓寂。

杭州靈隱清聳禪師

是福州人。最初參拜法眼禪師。法眼禪師指著雨對他說：『滴滴雨水都落在了你的眼裡。』清聳禪師最初不明白其中的含義，後來因為閱讀《華嚴經》而有所感悟，得到法眼禪師的認可。回到明州四明山，在山中建立茅庵隱居。節度使錢億以對待老師的禮節來侍奉他。忠懿王命令他在臨安兩處地方弘揚佛法。後來居住在靈隱上寺，被賜予『了悟禪師』的稱號。禪師上堂說法時說：『十方諸佛，常在你們面前。你們看見了嗎？如果說看見了，是用心看見的，還是用眼睛看見的？所以說，一切法不生，一切法不滅。如果能夠這樣理解，諸佛就會常常顯現在你們面前。』又說：『看見色相就看見了心。那麼，你們把什麼叫做心呢？是山河大地，還是萬象森羅，是青黃赤白，還是男女等相？是心，還是不是心？如果是心，為什麼卻變成了物象呢？如果不是心，又說看見色相就看見了心。你們明白了嗎？』只因爲迷惑於此，才產生了顛倒，種種不同。在沒有相同和差異之中，強行產生相同和差異。那麼現在就直接承擔，頓時豁然開朗本來的心，清澈明亮，沒有一樣東西可以作為見聞。如果離開心而另外尋求解脫的人，古人稱之為迷失在波浪中尋找源頭，最終難以醒悟。有僧人問：『根塵都泯滅了，為什麼事理還不明白？』禪師說：『事理暫且不論，你把什麼叫做已經泯滅的根塵？』問：『如何是觀音第一義？』禪師說：『錯了。』問：『無明實性即是佛性，如何是佛性？』禪師說：『你把什麼叫做無明？』問：『如何是和尚您的家風？』禪師說：『亙古亙今。』問：『不問不答時如何？』禪師說：『你在說夢話嗎？』問：『牛頭禪師未見四祖道信時如何？』禪師說：『青山綠水。』僧人說：『見后如何？』禪師說：『綠水青山。』禪師問僧人：『你懂佛法嗎？』僧人說：『不懂。』禪師說：『你確實不懂。』僧人說：『是的。』

【English Translation】 English version A grave mound. The spirit ascends and settles, clear and bright, not falling into decay. Strive to cherish yourselves. On the twenty-fourth day, he passed away peacefully in a seated posture.

Chan Master Qingsong of Lingyin Temple in Hangzhou

Was a native of Fuzhou. He initially visited Dharma Eye (Fayan Wenyi). Dharma Eye, pointing to the rain, said to the master: 'Each drop falls into your eyes.' Initially, the master did not understand the meaning. Later, through reading the Avatamsaka Sutra (Huayan Jing), he gained insight and received Dharma Eye's approval. He returned to Siming Mountain in Mingzhou, building a hermitage. The Jiedushi (military governor) Qian Yi served him with the respect due to a teacher. King Zhongyi ordered him to propagate the Dharma in two places in Lin'an. Later, he resided at the upper Lingyin Temple and was given the title 'Chan Master Liaowu' (Enlightened Understanding). In his Dharma talk, he said: 'The Buddhas of the ten directions are always before you. Do you see them? If you say you see them, do you see them with your mind or with your eyes? Therefore, it is said that all dharmas (phenomena) are neither born nor extinguished. If you can understand this way, the Buddhas will always appear before you.' He also said: 'Seeing form is seeing mind. Then, what do you call mind? Is it the mountains and rivers, or the myriad phenomena, the colors of blue, yellow, red, and white, or the forms of male and female? Is it mind, or is it not mind? If it is mind, why does it become material form? If it is not mind, then why is it said that seeing form is seeing mind? Do you understand? It is only because of being deluded by this that inversion and various differences arise. Within no sameness or difference, one forcibly creates sameness and difference. So now, directly take responsibility, and suddenly awaken to your original mind, clear and bright, with nothing that can be taken as seeing or hearing. If one seeks liberation apart from the mind, the ancients called it searching for the source in the waves, ultimately difficult to awaken to.' A monk asked: 'When the roots and dusts (sense organs and sense objects) are both extinguished, why is the principle not clear?' The master said: 'Let's put aside the principle for now; what do you call the extinguished roots and dusts?' Asked: 'What is the first principle of Avalokiteshvara (Guanyin)?' The master said: 'Wrong.' Asked: 'The real nature of ignorance is Buddha-nature; what is Buddha-nature?' The master said: 'What do you call ignorance?' Asked: 'What is the style of the abbot's (he shang) family?' The master said: 'From ancient times to the present.' Asked: 'What is it like when there is no asking and no answering?' The master said: 'What are you talking in your sleep?' Asked: 'What was it like when Niu-t'ou (Ox-Head) had not yet seen the Fourth Patriarch Daoxin?' The master said: 'Green mountains and clear waters.' The monk said: 'What was it like after seeing him?' The master said: 'Clear waters and green mountains.' The master asked a monk: 'Do you understand the Buddha-dharma?' The monk said: 'I do not understand.' The master said: 'You truly do not understand.' The monk said: 'Yes.'

。師曰。且去。待別時來。其僧珍重。師曰。不是這個道理。問如何是摩訶般若。師曰。雪落茫茫。僧無語。師曰會么。曰不會。師示偈曰。摩訶般若非取非舍。若人不會。風寒雪下。

廬山歸宗義柔禪師

開堂升座。維那白槌曰。法筵龍象眾。當觀第一義。師曰。若是第一義。且作么生觀。恁么道。落在甚麼處。為復是觀。為復不許人觀。先德上座共相證明。後學初心。莫喚作返問語。倒靠語。有疑請問。僧問。諸佛出世。說法度人。感天動地。和尚出世。有何祥瑞。師曰。人天大眾前寐語作么。問優曇華折人皆睹。達本無心事若何。師曰謾語。曰恁么則南能別有深深旨。不是心心人不知。師曰。事須飽叢林。問昔日金峰。今日歸宗。未審是一是二。師曰。謝汝證明。問法眼一箭。直射歸宗。歸宗一箭。當射何人。師曰。莫謗我法眼。問此日知軍親證法。師於何處答深恩。師曰。教我道甚麼即得。乃曰。一問一答。也無了期。佛法也不是恁么道理。大眾。此日之事。故非本心實謂。祇個住山寧有意。向來成佛亦無心。蓋緣是知軍請命。寺眾誠心。既到這裡。且說個甚麼即得。還相悉么。若信不及。古人便道。相逢欲相喚。脈脈不能語。作么生會。若會。堪報不報之恩。足助無為之化。若也不會。莫道長

【現代漢語翻譯】師父說：『暫且離去，等待離別之時再來。』那僧人非常珍重（指恭敬地行禮告別）。師父說：『不是這個道理。』問：『如何是摩訶般若（梵語，大智慧）？』師父說：『雪落茫茫。』僧人無語。師父說：『會了嗎？』答：『不會。』師父於是開示偈語說：『摩訶般若非取非舍，若人不會，風寒雪下。』

廬山歸宗義柔禪師

開堂升座。維那（寺院中負責維持秩序的僧人）敲槌說：『法筵龍象眾（比喻聽法者如龍象般尊貴），當觀第一義（最根本的真理）。』師父說：『若是第一義，且要如何觀呢？這樣說，又落到什麼地方了？是允許觀，還是不允許人觀？希望先德上座（指有德行的資深僧人）共同證明，後學初心（指初學者），不要把它叫做反問語、倒靠語。有疑問請提問。』僧人問：『諸佛出世，說法度人，感天動地，和尚（對僧人的尊稱）出世，有何祥瑞？』師父說：『在人天大眾面前說夢話做什麼？』問：『優曇華（傳說中的稀有花朵）開放，人們都能看到，達本無心（領悟到事物本性是空無）之事又如何呢？』師父說：『胡說八道。』說：『如此說來，南能（指六祖慧能）另有深深的旨意，不是心心人（指執著於心的人）所能知曉的。』師父說：『事情必須讓叢林（指寺院）里的人都吃飽。』問：『昔日的金峰（指之前的住處），今日的歸宗（指現在的住處），不知是一還是二？』師父說：『謝謝你為我證明。』問：『法眼（指法眼宗）一箭，直射歸宗，歸宗一箭，應當射向何人？』師父說：『不要誹謗我的法眼。』問：『今日知軍（地方官員）親自來證明佛法，師父在何處回答這深厚的恩情？』師父說：『教我說什麼才好呢？』於是說：『一問一答，也沒有了結的時候。佛法也不是這樣的道理。大眾，今日之事，並非我的本心所愿。只是我住山（指居住在寺院）確實有意，向來成佛也沒有心。因為是知軍大駕光臨，寺院大眾誠心邀請，既然到了這裡，且說些什麼才好呢？還都明白嗎？若是不相信，古人便說，相逢想要呼喚，卻脈脈不能言語。』要如何理解呢？若是理解了，堪以報答不報之恩，足以幫助無為的教化。若是不能理解，不要說長

【English Translation】 The Master said, 'Go for now. Come again when it's time to part.' The monk cherished (respectfully bid farewell). The Master said, 'That's not the principle.' Asked, 'What is Maha Prajna (Sanskrit, great wisdom)?' The Master said, 'Snow falls vast and boundless.' The monk was speechless. The Master said, 'Do you understand?' He replied, 'I don't understand.' The Master then revealed a verse, saying, 'Maha Prajna neither takes nor abandons. If people don't understand, wind and cold bring down snow.'

Zen Master Yirou of Guizong Temple on Mount Lu

Ascending the Dharma seat for the opening ceremony, the Verger (the monk in charge of maintaining order in the monastery) struck the gavel and said, 'The Dharma assembly is a gathering of dragons and elephants (a metaphor for the noble listeners of the Dharma), one should contemplate the First Principle (the most fundamental truth).' The Master said, 'If it is the First Principle, then how should one contemplate it? Saying it like this, where does it fall? Is it permissible to contemplate, or is it not permissible for people to contemplate? I hope the senior monks of virtue will jointly verify, and the beginners should not call it a rhetorical question or a leaning-on-words. If there are any doubts, please ask.' A monk asked, 'When all Buddhas appear in the world, they preach the Dharma to liberate people, moving heaven and earth. When the Abbot (a respectful term for a monk) appears in the world, what auspicious signs are there?' The Master said, 'What are you doing, talking in your sleep in front of the assembly of humans and gods?' Asked, 'When the Udumbara flower (a legendary rare flower) blooms, everyone can see it. What about the matter of realizing the original nature of no-mind (understanding that the nature of things is emptiness)?' The Master said, 'Nonsense.' He said, 'In that case, Nan Neng (referring to the Sixth Patriarch Huineng) has other profound meanings that are not known to those who cling to the mind.' The Master said, 'Things must be satisfying for everyone in the Sangha (monastery).' Asked, 'The Golden Peak (referring to the previous residence) of the past, and the Guizong (referring to the current residence) of today, I wonder if they are one or two?' The Master said, 'Thank you for verifying it for me.' Asked, 'The arrow of Fayen (referring to the Fayen school) shoots directly at Guizong, whom should the arrow of Guizong shoot at?' The Master said, 'Do not slander my Fayen.' Asked, 'Today, the military governor (local official) personally testifies to the Dharma, where does the Master answer this deep kindness?' The Master said, 'What should I say?' Then he said, 'One question and one answer, there is no end to it. The Buddha Dharma is not such a principle. Everyone, today's matter is not what I originally intended. It's just that I do have the intention to live in the mountains (referring to living in the monastery), and I have never had the intention to become a Buddha. Because the military governor has graced us with his presence, and the monastery has sincerely invited me, now that we are here, what should we say? Do you all understand? If you don't believe it, the ancients said, 'Meeting, wanting to call out, but unable to speak.' How should we understand this? If you understand, you can repay the kindness that cannot be repaid, and you can help the unconditioned transformation. If you don't understand, don't say long

老開堂。祇舉古人語。此之盛事。天高海深。況喻不及。更不敢贊祝皇風。迴向清列。何以故。古人道。吾禱久矣。豈況當今聖明者哉。珍重。僧問。如何是空王廟。師曰。莫少神。曰如何是廟中人。師曰。適來不謾道。問靈龜未兆時如何。師曰。是吉是兇。問未達其源。乞師方便。師曰。達也。曰達后如何。師曰。終不恁么問。問僧。看甚麼經。曰寶積經。師曰。既是沙門。為甚麼看寶積經。僧無語。師代云。古今用無極。

洪州百丈道恒禪師

參法眼。因請益。外道問佛。不問有言。不問無言。敘語未終。眼曰。住住。汝擬向世尊良久處會那。師從此悟入。住後上堂。乘此寶乘。直至道場。每日勞諸上座訪及。無可祇延。時寒不用久立。卻請回車。珍重。僧問。如何是學人行腳事。師曰。拗折拄杖得也未。問古人有言。釋迦與我同參。未審參見何人。師曰。唯有同參方知。曰未審此人如何親近。師曰。恁么則你不解參也。問如何是祖師西來意。師曰。往往問不著。問還鄉曲子作么生唱。師曰。設使唱落汝后。問如何是百丈境。師曰。何似云居。問如何是百丈為人一句。師曰。若到諸方總須問過。乃曰。實是無事。諸人各各是佛。更有何疑得到這裡。古人道。十方同聚會。個個學無為。此是選佛場。心

【現代漢語翻譯】現代漢語譯本：老開堂。只是引用古人的話。這是多麼盛大的事情啊，如同天高海深，任何比喻都無法形容。更不敢讚美和祝願皇上的恩澤，迴向于清凈的行列。為什麼呢？古人說，『我祈禱已經很久了。』難道還用得著為當今聖明的君主祈禱嗎？珍重。有僧人問：『什麼是空王廟？』師父說：『不要缺少神。』僧人問：『什麼是廟中的人？』師父說：『剛才不是沒有告訴你嗎。』僧人問：『靈龜還沒有顯示徵兆的時候怎麼樣？』師父說：『是吉是兇。』僧人問：『還沒有通達其源，請師父開示方便之門。』師父說：『通達了。』僧人問：『通達之後怎麼樣？』師父說：『最終不會這樣問。』問僧人：『看什麼經？』答：『《寶積經》。』師父說：『既然是沙門，為什麼看《寶積經》？』僧人無語。師父代答說：『古今的用處是無窮無盡的。』

洪州百丈道恒禪師

參拜法眼禪師。因為請教問題，（法眼禪師說）外道問佛，不問有言，不問無言。敘述的話還沒有說完，法眼禪師說：『住口！住口！你打算在世尊良久不語的地方領會嗎？』道恒禪師從此開悟。住持寺院後上堂說法，『乘坐這珍貴的寶乘，一直到達道場。每天勞煩各位上座來訪，沒有什麼可以招待的。天氣寒冷，不用久站，請回吧。珍重。』有僧人問：『什麼是學人行腳的事？』師父說：『拗斷拄杖了嗎？』問：『古人有言，釋迦（Śākyamuni，佛教創始人）與我同參，不知道參拜的是何人？』師父說：『只有同參的人才知道。』問：『不知道這個人如何親近？』師父說：『這樣說你就不懂參了。』問：『什麼是祖師西來意？』師父說：『常常問不到點子上。』問：『還鄉曲子怎麼唱？』師父說：『即使唱落在了你後面。』問：『什麼是百丈境？』師父說：『和云居山比怎麼樣？』問：『什麼是百丈為人的一句話？』師父說：『如果到了各處地方都要問過。』於是說：『實際上是沒有什麼事的。各位都是佛，還有什麼懷疑的，來到這裡。古人說，十方大眾同聚會，個個學習無為法，這裡是選佛的場所，心

【English Translation】 English version: Old Kaitang (opening a Dharma hall). Only quoting the words of the ancients. This is such a grand event, like the height of the sky and the depth of the sea, no metaphor can describe it. I dare not praise and bless the Emperor's grace, dedicating it to the pure ranks. Why? The ancients said, 'I have been praying for a long time.' Is there any need to pray for the wise ruler of today? Treasure this. A monk asked, 'What is the Kongwang Temple (temple of the Empty King)?' The master said, 'Do not lack gods.' The monk asked, 'What are the people in the temple?' The master said, 'Didn't I just tell you?' The monk asked, 'What is it like when the spirit turtle has not yet shown signs?' The master said, 'Is it auspicious or ominous?' The monk asked, 'I have not yet reached the source, please master open the door of convenience.' The master said, 'Reached.' The monk asked, 'What is it like after reaching?' The master said, 'You will not ask like that in the end.' A monk asked, 'What sutra are you reading?' Answered, 'The Ratnakuta Sutra (Baоji Jing, Sutra of the Heap of Jewels).' The master said, 'Since you are a Shramana (Śrāmaṇa, a wandering ascetic), why are you reading the Ratnakuta Sutra?' The monk was speechless. The master answered for him, 'The use of ancient and modern times is infinite.'

Chan Master Daoheng of Baizhang in Hongzhou

Visited Dharma Eye (Fayan, name of a Chan master). Because of asking for instruction, (Dharma Eye said) a heretic asked the Buddha, not asking about words of existence, not asking about words of non-existence. Before the narration was finished, Dharma Eye said, 'Stop! Stop! Do you intend to understand at the place where the World Honored One (Śākyamuni Buddha) is silent for a long time?' Daoheng was enlightened from this. After residing in the temple, he ascended the hall to preach, 'Riding this precious vehicle, directly reaching the Bodhimanda (dochang, place of enlightenment). Every day I trouble all of you senior monks to visit, there is nothing to entertain you with. The weather is cold, no need to stand for long, please return. Treasure this.' A monk asked, 'What is the matter of a student's pilgrimage?' The master said, 'Have you broken the staff?' Asked, 'The ancients said, Shakyamuni (Śākyamuni, founder of Buddhism) and I participate together, I wonder who is being visited?' The master said, 'Only those who participate together know.' Asked, 'I wonder how to get close to this person?' The master said, 'If you say that, you don't understand participation.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Often the question is not to the point.' Asked, 'How to sing the song of returning home?' The master said, 'Even if it falls behind you.' Asked, 'What is the realm of Baizhang?' The master said, 'How does it compare to Yunju Mountain?' Asked, 'What is the one sentence for Baizhang's conduct?' The master said, 'If you go to all places, you must ask about it.' Then he said, 'In reality, there is nothing. Everyone is a Buddha, what doubts are there, coming here. The ancients said, the masses from the ten directions gather together, everyone learns non-action, this is the place for selecting Buddhas, the mind'

空及第歸。且作么生是心空。不是那裡閉目冷坐是心空。此正是意識想解。上座要會心空么。但且識心便見心空。所以道。過去已過去。未來更莫算。兀然無事坐。何曾有人喚。設有人喚。上座應他好。不應他好。若應他。阿誰喚上座。若不應他。又不患聾也。三世體空。且不是木頭也。所以古人道。心空得見法王。還見法王么。也祇是老病僧。又莫道渠自伐好。珍重。問如何是佛。師曰。汝有多少事不問。僧舉。人問玄沙。三乘十二分教即不問。如何是祖師西來意。沙曰。三乘十二分教不要。某甲不會。請師為說。師曰。汝實不會。曰實不會。師示偈曰。不要三乘要祖宗。三乘不要與君同。君今欲會通宗旨。后夜猿啼在亂峰。上堂。諸上座適來從僧堂里出來。腳未跨門限便回去。已是重說偈言了也。更來這裡不可重重下切腳也。古人云。參他不如自參。所以道。森羅萬象。是善財之宗師。業惑塵勞。乃普賢之境界。若恁么參得。與善財同參。若不肯與么參。卻歸堂向火。參取勝熱婆羅門。珍重。上堂。眾才集。便曰。喫茶去。或時眾集。便曰珍重。或時眾集。便曰歇。後有頌曰。百丈有三訣。喫茶。珍重。歇。直下便承當。敢保君未徹。師終於本山。

杭州永明寺道潛禪師

河中府武氏子。初謁法眼。

【現代漢語翻譯】現代漢語譯本空以及第歸。那麼，什麼是『心空』呢？不是在那裡閉著眼睛冷冷地坐著就是『心空』。這正是意識的想像和理解。上座想要領會『心空』嗎？只要認識心，就能見到『心空』。所以說：『過去已經過去，未來更不要算計，兀自無事地坐著，何曾有人呼喚？』假設有人呼喚，上座應該回應他好，還是不迴應他好？如果迴應他，是誰在呼喚上座？如果不迴應他，又不是聾子。三世（過去、現在、未來）的本體是空性的，但也不是木頭。所以古人說：『心空才能得見法王（佛陀的別稱）。』見到法王了嗎？也只是個老病僧。又不要說他自我誇耀好。珍重。有人問：『如何是佛？』師父說：『你還有多少事不問？』有僧人舉例說：『有人問玄沙（禪師名）：三乘（聲聞乘、緣覺乘、菩薩乘）十二分教（佛教經典的十二種分類）我不問，如何是祖師西來意（達摩祖師從西方來到中國的目的）？』玄沙說：『三乘十二分教我不需要。』那人說：『我不會，請師父為我說說。』師父說：『你確實不會。』師父於是作偈語說：『不要三乘要祖宗，三乘不要與君同。君今欲會通宗旨，后夜猿啼在亂峰。』上堂說法。諸位上座剛才從僧堂里出來，腳還沒跨過門檻就回去了，這已經是重說偈語了。再來這裡，不可重重地砍腳啊。古人說：『參拜他不如自己參悟。』所以說：『森羅萬象，是善財（《華嚴經》中的人物，代表求法者）的宗師；業惑塵勞，乃普賢（菩薩名）的境界。』如果這樣參悟，就與善財童子一同參悟；如果不肯這樣參悟，就回堂里烤火，參拜勝熱婆羅門（外道）。珍重。上堂說法。大眾才聚集，師父便說：『喫茶去。』有時大眾聚集，師父便說：『珍重。』有時大眾聚集，師父便說：『歇。』後來有人作頌說：『百丈（懷海禪師）有三訣：喫茶、珍重、歇。直下便承當，敢保你未徹。』師父最終在本山圓寂。杭州永明寺道潛禪師是河中府武氏之子。最初拜見法眼（禪師名）。

【English Translation】 English version 'Emptiness' and 'passing the exam' return. Then, what is 'emptiness of mind'? It's not just closing your eyes and sitting coldly; that is 'emptiness of mind'. This is precisely the imagination and understanding of consciousness. Do you, venerable sir, want to understand 'emptiness of mind'? Just recognize the mind, and you will see 'emptiness of mind'. Therefore, it is said: 'The past has already passed, don't calculate the future any more. Sit idly with nothing to do; when has anyone called?' Suppose someone calls, should you, venerable sir, respond to him well, or not respond to him well? If you respond to him, who is calling you? If you don't respond to him, you are not deaf either. The substance of the three times (past, present, and future) is empty, but it is not a piece of wood. Therefore, the ancients said: 'Only when the mind is empty can one see the Dharma King (another name for the Buddha).' Have you seen the Dharma King? It's just an old, sick monk. And don't say that he is boasting. Take care. Someone asked: 'What is Buddha?' The master said: 'How many things do you have that you don't ask?' A monk gave an example: 'Someone asked Xuansha (Zen master's name): I don't ask about the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the Twelve Divisions of the Teachings (twelve categories of Buddhist scriptures), what is the meaning of the Patriarch's (Bodhidharma) coming from the West (Bodhidharma's purpose in coming to China from the West)?' Xuansha said: 'I don't need the Three Vehicles and the Twelve Divisions of the Teachings.' That person said: 'I don't understand, please explain it to me.' The master said: 'You really don't understand.' The master then composed a verse, saying: 'Don't want the Three Vehicles, want the Patriarch; I don't want the Three Vehicles to be the same as you. If you want to understand the purpose, the monkeys will be crying in the chaotic peaks late at night.' Ascending the hall to preach the Dharma. All of you venerable sirs just came out of the monks' hall, and before your feet crossed the threshold, you went back. This is already repeating the verse. Coming here again, you must not cut your feet again and again. The ancients said: 'It is better to contemplate yourself than to worship him.' Therefore, it is said: 'The myriad phenomena are the teachers of Sudhana (a figure in the Avataṃsaka Sūtra, representing the seeker of Dharma); karmic delusions and defilements are the realm of Samantabhadra (Bodhisattva's name).' If you contemplate in this way, you will contemplate together with Sudhana; if you are not willing to contemplate in this way, go back to the hall to warm yourself by the fire and worship the Tirthika Brahman (non-Buddhist). Take care. Ascending the hall to preach the Dharma. As soon as the assembly gathered, the master said: 'Go drink tea.' Sometimes when the assembly gathered, the master said: 'Take care.' Sometimes when the assembly gathered, the master said: 'Rest.' Later, someone composed a verse, saying: 'Baizhang (Huaihai Zen master) has three secrets: drink tea, take care, rest. If you take it on directly, I dare to guarantee that you have not thoroughly understood it.' The master finally passed away on this mountain. Zen Master Daoqian of Yongming Temple in Hangzhou Was the son of the Wu family in Hezhong Prefecture. He first visited Fayan (Zen master's name).

眼問曰。子于參請外看甚麼經。師曰。華嚴經。眼曰。總別同異成壞六相。是何門攝屬。師曰。文在十地品中。據理則世出世間。一切法皆具六相也。眼曰。空還具六相也無。師懵然無對。眼曰。汝問我。我向汝道。師乃問。空還具六相也無。眼曰空。師於是開悟。踴躍禮謝。眼曰。子作么生會。師曰。空。眼然之。異日因四眾士女入院。眼問師曰。律中道。隔壁聞釵釧聲。即名破戒。見睹金銀合雜。朱紫駢闐。是破戒。不是破戒。師曰。好個入路。眼曰。子向後有五百毳徒。為王侯所重在。師尋禮辭。駐錫于衢州古寺。閱大藏經。忠懿王命入府。受菩薩戒。署慈化定慧禪師。建大伽藍。號慧日永明。請居之。師欲請塔下羅漢銅像過新寺供養。王曰。善矣。予昨夜夢。十六尊者乞隨禪師入寺。何昭應之若是。仍于師號加應真二字。師坐永明常五百眾。上堂。佛法顯然。因甚麼卻不會。諸上座欲會佛法。但問取張三李四。欲會世法則。參取古佛。叢林無事。久立。僧問。如何是永明的的意。師曰。今日十五。明朝十六。曰覽師的的意。師曰。何處覽。問如何是永明家風。師曰。早被上座答了也。問三種病人如何接。師曰。汝是聾人。曰請師方便。師曰。是方便。問牛頭未見四祖時。為甚麼百鳥銜華。師曰。見東見西。曰

【現代漢語翻譯】現代漢語譯本眼禪師問道：『你除了參禪請益之外，還看什麼經？』禪師回答：『《華嚴經》。』眼禪師問：『總、別、同、異、成、壞這六相，屬於哪一門的攝屬？』禪師回答：『文在《十地品》中。從理上說，世間和出世間一切法都具備六相。』眼禪師問：『空還具備六相嗎？』禪師茫然無對。眼禪師說：『你問我，我來告訴你。』於是禪師反問：『空還具備六相嗎？』眼禪師回答：『空。』禪師因此開悟，高興地禮拜感謝。眼禪師問：『你作何理解？』禪師回答：『空。』眼禪師認可了他的理解。後來有一天，因為有四眾（比丘、比丘尼、優婆塞、優婆夷）士女進入寺院，眼禪師問禪師說：『律中說，隔著墻壁聽到釵釧的聲音，就叫做破戒。現在親眼看見金銀混雜，達官貴人眾多，這是破戒，還是不破戒？』禪師回答：『好一個入手的門徑。』眼禪師說：『你將來會有五百弟子，會被王侯所器重。』禪師隨即告辭，駐錫在衢州古寺，閱讀大藏經。忠懿王（錢俶）命人請他入府，受菩薩戒，賜號慈化定慧禪師，建造大伽藍（寺院），號慧日永明，請他居住。禪師想請塔下的羅漢（阿羅漢）銅像到新寺供養，忠懿王說：『好啊。我昨晚夢見，十六尊者請求跟隨禪師入寺。多麼明顯的昭示啊。』於是又在禪師的稱號上加上『應真』二字。禪師在永明寺常有五百僧眾。上堂說法時說：『佛法如此明顯，為什麼卻不會呢？各位，想要領會佛法，就去問張三李四；想要領會世間法則，就去參訪古佛。叢林里沒有什麼事。』很久才結束。有僧人問：『如何是永明的的意？』禪師說：『今日十五，明朝十六。』僧人說：『請您開示的的意。』禪師說：『在哪裡開示？』問：『如何是永明家風？』禪師說：『早被上座您回答了。』問：『三種病人如何接引？』禪師說：『你是聾人。』僧人說：『請禪師方便開示。』禪師說：『這就是方便。』問：『牛頭（法融）未見四祖（道信）時，為什麼百鳥銜華？』禪師說：『見東見西。』

【English Translation】 English version Zen Master Yan asked: 'Besides engaging in Chan practice and seeking instruction, what scriptures do you study?' The Zen Master replied: 'The Avatamsaka Sutra (Huayan Jing).' Zen Master Yan asked: 'The six aspects of generality, specificity, similarity, difference, formation, and disintegration – to which category do they belong?' The Zen Master replied: 'The text is in the 'Ten Grounds' chapter. In principle, all phenomena in the mundane and supramundane realms possess these six aspects.' Zen Master Yan asked: 'Does emptiness also possess the six aspects?' The Zen Master was at a loss for words. Zen Master Yan said: 'You ask me, and I will tell you.' Then the Zen Master asked in return: 'Does emptiness also possess the six aspects?' Zen Master Yan replied: 'Emptiness.' The Zen Master then attained enlightenment, joyfully prostrating and expressing gratitude. Zen Master Yan asked: 'How do you understand it?' The Zen Master replied: 'Emptiness.' Zen Master Yan acknowledged his understanding. Later, one day, because a gathering of the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) entered the monastery, Zen Master Yan asked the Zen Master: 'The Vinaya (Buddhist monastic code) states that hearing the sound of hairpins through a wall is considered a violation of the precepts. Now, seeing gold and silver mixed together and a multitude of high-ranking officials, is this a violation of the precepts, or is it not?' The Zen Master replied: 'What a good entry point!' Zen Master Yan said: 'In the future, you will have five hundred disciples and be highly regarded by kings and nobles.' The Zen Master then took his leave and resided at the ancient temple in Quzhou, reading the Tripitaka (Dazang Jing). King Zhongyi (Qian Chu) ordered that he be invited to the palace to receive the Bodhisattva precepts, bestowing upon him the title 'Chan Master Cihua Dinghui,' and built a grand monastery (Galan), named 'Huiri Yongming,' inviting him to reside there. The Zen Master wished to move the bronze statues of the Arhats (Luohan) from the pagoda to the new temple for veneration. King Zhongyi said: 'Excellent! Last night, I dreamt that the Sixteen Venerables requested to follow the Zen Master to the temple. What a clear manifestation!' Therefore, he added the title 'Yingzhen' to the Zen Master's name. The Zen Master often had five hundred monks at Yongming Monastery. During his Dharma talks, he said: 'The Buddha Dharma is so evident, why is it not understood? If you wish to understand the Buddha Dharma, ask Zhang San and Li Si; if you wish to understand worldly principles, consult the ancient Buddhas. There is nothing to do in the monastic community.' He concluded after a long time. A monk asked: 'What is the essential meaning of Yongming?' The Zen Master said: 'Today is the fifteenth, tomorrow is the sixteenth.' The monk said: 'Please reveal the essential meaning.' The Zen Master said: 'Where should it be revealed?' Asked: 'What is the family style of Yongming?' The Zen Master said: 'You, venerable monk, have already answered it.' Asked: 'How do you receive the three kinds of sick people?' The Zen Master said: 'You are deaf.' The monk said: 'Please, Zen Master, provide a skillful means.' The Zen Master said: 'This is the skillful means.' Asked: 'Before Niu-tou (Fayong) met the Fourth Patriarch (Daoxin), why did hundreds of birds carry flowers?' The Zen Master said: 'Seeing east, seeing west.'

見后為甚麼不銜華。師曰。見南見北。曰昔日作么生。師曰。且會今日。問達磨西來。傳個甚麼。師曰。傳個𠕋子。曰恁么則心外有法去也。師曰。心內無法。問如何是第二月。師曰月。問如何是覿面事。師曰。背後是甚麼。問文殊仗劍擬殺何人。師曰。止止。曰如何是劍。師曰。眼是。問諸餘即不問。向上宗乘亦且置。請師不答。師曰。好個師僧子。曰恁么則禮拜去也。師曰。不要三拜。盡汝一生去。眾參次。師指香爐曰。汝諸人還見么。若見一時禮拜。各自歸堂。僧問。至道無言。借言顯道。如何是顯道之言。師曰。切忌揀擇。曰如何是不揀擇。師曰。元帥。大王。太保。令公。問如何是慧日祥光。師曰。此去報慈不遠。曰恁么則親蒙照燭。師曰。且喜沒交涉。

杭州報恩慧明禪師

姓蔣氏。幼歲出家。三學精練。志探玄旨。乃南遊于閩越間。歷諸禪會。莫契本心。后至臨川謁法眼。師資道合。尋回鄞水大梅山庵居。吳越部內。禪學者雖盛。而以玄沙正宗置之閫外。師欲整而導之。一日有新到參。師問。近離甚處。曰都城。師曰。上座離都城到此山。則都城少上座。此間剩上座。剩則心外有法。少則心法不周。說得道理即住。不會即去。僧無對。僧問。如何是大梅主。師曰。阇黎今日離甚麼處。僧無

【現代漢語翻譯】現代漢語譯本問：為什麼見到後面就不銜接華麗的辭藻了？師父說：見到南就是見到南，見到北就是見到北。問：過去是怎麼樣的？師父說：暫且體會今天。問：達磨（Bodhidharma）西來，傳了個什麼？師父說：傳了個𠕋子。問：這樣說來，就是心外有法了？師父說：心內無法。問：如何是第二個月？師父說：月。問：如何是面對面的事情？師父說：背後是什麼？問：文殊（Manjusri）仗劍想要殺誰？師父說：停止，停止。問：如何是劍？師父說：眼是。問：其餘的就不問了，向上的宗乘也暫且放下，請師父不回答。師父說：好個師僧子。問：這樣說來，我就禮拜告退了。師父說：不要三拜，用你一生去修行吧。大眾參拜時，師父指著香爐說：你們這些人還看見嗎？如果看見了，就一起禮拜，各自回禪堂去。有僧人問：至道（Ultimate Truth）無言，借用言語來顯明道，如何是顯明道的言語？師父說：切忌揀擇。問：如何是不揀擇？師父說：元帥、大王、太保、令公（都是古代官職）。問：如何是慧日祥光？師父說：從這裡去報慈寺不遠。問：這樣說來，就是親身蒙受照耀了。師父說：且喜沒關係。

杭州報恩慧明禪師

姓蔣氏，幼年出家，精通經律論三學，立志探求玄妙的旨意。於是南遊到閩越一帶，遍訪各處禪會，都沒有契合本心。後來到臨川拜見法眼禪師，師徒之間道義相合。不久回到鄞水大梅山庵居住。吳越地區，禪學雖然興盛，但玄沙（Xuansha）的正宗卻被置之不理。禪師想要整頓並引導他們。一天，有新來的僧人蔘拜，師父問：最近從哪裡來？回答說：都城。師父說：上座你離開都城來到這座山，那麼都城就少了一個上座，這裡就多了一個上座。多了就是心外有法，少了就是心法不周全。說得出道理就留下，說不出就走吧。僧人無言以對。僧人問：如何是大梅山的主人？師父說：阇黎（acarya，梵語，意為導師）你今天從哪裡來？僧人無言以對。

【English Translation】 English version Question: Why, upon seeing the rear, does one not connect with flowery language? The Master said: Seeing south is seeing south, seeing north is seeing north. Question: What was it like in the past? The Master said: For now, experience today. Question: What did Bodhidharma transmit when he came from the West? The Master said: He transmitted a 𠕋zi. Question: In that case, there is a dharma outside the mind? The Master said: There is no dharma within the mind. Question: What is the second moon? The Master said: Moon. Question: What is a face-to-face matter? The Master said: What is behind the back? Question: Whom does Manjusri intend to kill with his sword? The Master said: Stop, stop. Question: What is the sword? The Master said: The eye is. Question: I won't ask about the others; I'll also set aside the upward-reaching vehicle. Please, Master, do not answer. The Master said: A fine monk. Question: In that case, I will take my leave with a bow. The Master said: No need for three bows; spend your whole life practicing. During a general audience, the Master pointed to the incense burner and said: Do you all see it? If you see it, bow together and return to your halls. A monk asked: The Ultimate Truth (至道, Zhidao) is without words, but words are borrowed to reveal the Way. What are the words that reveal the Way? The Master said: Strictly avoid discrimination. Question: What is non-discrimination? The Master said: General, King, Grand Protector, Lord (all ancient official titles). Question: What is the auspicious light of the sun of wisdom? The Master said: It is not far from here to Bao Ci Temple. Question: In that case, one is personally receiving illumination. The Master said: Gladly, there is no connection.

Chan Master Huiming of Bao'en Temple in Hangzhou

His surname was Jiang. He left home at a young age and was well-versed in the three studies (scripture, discipline, and commentary). He aspired to explore the profound meaning. Therefore, he traveled south to the Min-Yue region, visiting various Chan gatherings, but none resonated with his original mind. Later, he visited Dharma Eye (Fayan) in Linchuan, and the teacher and disciple were aligned in their understanding. Soon after, he returned to Dameshan Hermitage in Yinshui. Although Chan study was flourishing in the Wu-Yue region, the orthodox lineage of Xuansha (玄沙) was being neglected. The Master wanted to rectify and guide them. One day, a newly arrived monk came to visit. The Master asked: Where have you come from recently? He replied: The capital city. The Master said: If you, venerable monk, have left the capital city and come to this mountain, then the capital city has one less monk, and this place has one more. Having more means there is dharma outside the mind; having less means the mind-dharma is incomplete. If you can explain the principle, stay; if you cannot, then leave. The monk was speechless. The monk asked: What is the master of Great Plum Mountain? The Master said: Where did you, acarya (阇黎, meaning teacher in Sanskrit), come from today? The monk was speechless.

對。師尋遷天臺山白沙卓庵。有朋彥上座。博學強記。來訪師敵論宗乘。師曰。言多去道轉遠。今有事借問。祇如從上諸聖。及諸先德。還有不悟者也無。彥曰。若是諸聖先德。豈有不悟者哉。師曰。一人發真歸源。十方虛空悉皆消殞。今天臺山嶷然。如何得消殞去。彥不知所措。自是他宗泛學來者皆服膺矣。漢乾祐中。忠懿王延入府中問法。命住資崇院。師盛談玄沙及地藏法眼宗旨臻極。王因命翠巖令參等諸禪匠。及城下名公。定其勝負。天龍禪師問曰。一切諸佛。及諸佛法。皆從此經出。未審此經從何而出。師曰。道甚麼。天龍擬進語。師曰。過也。資嚴長老問。如何是現前三昧。師曰。還聞么。嚴曰。某甲不患聾。師曰。果然患聾。師復舉雪峰塔銘。問諸老宿。夫從緣有者。始終而成壞。非從緣有者。歷劫而長堅。堅之與壞。即且置。雪峰即今在甚麼處。(法眼別云。祇今是成是壞)宿無對。設有對者。亦不能當。其徴詰時群彥弭伏。王大喜悅。署圓通普照禪師。上堂。諸人還委悉么。莫道語默動靜。無非佛事好。且莫錯會。僧問。如何是祖師西來意。師曰。汝還見香臺么。曰某甲未會。乞師指示。師曰。香臺也不識。問離卻目前機。如何是西來意。師曰。汝何不問。曰恁么則委是去也。師曰。也是虛施。問如

【現代漢語翻譯】現代漢語譯本對。老師後來遷居到天臺山白沙卓庵。有一位名叫朋彥的上座，博學強記，前來拜訪老師，想要辯論禪宗的宗旨。老師說：『話說多了反而離道越來越遠。現在我有個問題想請教。就像從古至今的各位聖人，以及各位先德，難道還有沒有開悟的嗎？』朋彥說：『如果是各位聖人先德，怎麼會有沒有開悟的呢？』老師說：『一個人發起真性，迴歸本源，十方虛空都會全部消散泯滅。今天天臺山巍然屹立，怎麼能夠消散泯滅呢？』朋彥不知如何回答。從此以後，其他宗派那些泛泛學習的人都佩服信服了。漢朝乾祐年間，忠懿王邀請老師到府中詢問佛法，安排他住在資崇院。老師極力闡述玄沙（Xuan Sha，禪宗大師）和地藏法眼（Di Zang Fa Yan，禪宗大師）的宗旨，達到了極致。忠懿王於是命令翠巖令參（Cui Yan Ling Can，禪師）等各位禪匠，以及城中的名士，來評定他們的勝負。天龍禪師（Tian Long，禪師）問道：『一切諸佛，以及諸佛的法，都從此經而出，不知道此經是從哪裡而出的？』老師說：『說什麼？』天龍禪師想要說話，老師說：『錯了。』資嚴長老（Zi Yan，長老）問道：『什麼是現前三昧？』老師說：『聽見了嗎？』資嚴長老說：『我沒有耳聾。』老師說：『果然耳聾。』老師又舉出雪峰塔銘（Xue Feng Pagoda Inscription），問各位老宿：『凡是從因緣而有的，最終都會有成住壞空。不是從因緣而有的，經歷漫長的時間也會長久堅固。堅固和壞滅，暫且放在一邊。雪峰（Xue Feng，禪師）現在在哪裡？』（法眼禪師（Fa Yan，禪師）另外說：『現在是成還是壞？』）各位老宿沒有回答。即使有回答的，也不能應對。老師詰問的時候，眾人都沉默了。忠懿王非常高興，賜予老師『圓通普照禪師』的稱號。老師上堂說法：『各位還明白嗎？不要說語默動靜，無非是佛事就好，千萬不要錯會了。』有僧人問道：『什麼是祖師西來意？』老師說：『你還看見香臺嗎？』僧人說：『我還不明白，請老師指示。』老師說：『香臺也不認識。』又問：『離開目前之機，什麼是西來意？』老師說：『你為什麼不問？』僧人說：『這樣我就明白了。』老師說：『也是白費力氣。』又問：『如果...』

【English Translation】 English version Yes. The master later moved to Zhuo'an Hermitage on Mount Tiantai. There was a senior monk named Peng Yan, who was erudite and had a strong memory. He came to visit the master, wanting to debate the tenets of the Chan school. The master said, 'Speaking too much only leads you further away from the Way. Now I have a question to ask. Like all the sages and virtuous predecessors from the past, are there any who have not attained enlightenment?' Peng Yan said, 'If they are sages and virtuous predecessors, how could there be any who have not attained enlightenment?' The master said, 'When one person awakens to their true nature and returns to the source, all of the ten directions of empty space will completely vanish. Today, Mount Tiantai stands tall and firm. How can it vanish?' Peng Yan did not know how to answer. From then on, those who superficially studied from other schools all admired and submitted to him. During the Qianyou era of the Han Dynasty, King Zhongyi invited the master to the palace to inquire about the Dharma, arranging for him to reside in Zichong Monastery. The master vigorously expounded the tenets of Xuansha (Xuan Sha, a Chan master) and Dizang Fayan (Di Zang Fa Yan, a Chan master), reaching the ultimate. King Zhongyi then ordered Chan masters such as Cuiyan Lingcan (Cui Yan Ling Can, a Chan master), as well as famous scholars in the city, to determine their victory or defeat. Chan Master Tianlong (Tian Long, a Chan master) asked, 'All Buddhas and all Buddha-dharmas come from this sutra. I wonder, where does this sutra come from?' The master said, 'What are you saying?' Chan Master Tianlong was about to speak, but the master said, 'Wrong.' Elder Ziyan (Zi Yan, an elder) asked, 'What is the present samadhi?' The master said, 'Do you hear it?' Elder Ziyan said, 'I am not deaf.' The master said, 'Indeed, you are deaf.' The master then cited the Xuefeng Pagoda Inscription (Xue Feng Pagoda Inscription), asking the senior monks, 'Whatever arises from conditions will eventually have formation, existence, decay, and emptiness. Whatever does not arise from conditions will remain firm and enduring through countless eons. Setting aside firmness and decay for the moment, where is Xuefeng (Xue Feng, a Chan master) now?' (Chan Master Fayan (Fa Yan, a Chan master) said separately, 'Is it now forming or decaying?') The senior monks had no answer. Even if there were answers, they could not respond adequately. When the master questioned them, everyone was silent. King Zhongyi was very pleased and bestowed upon the master the title 'Chan Master Yuantong Puzhao'. The master ascended the Dharma hall and said, 'Do you all understand? Do not just say that speech, silence, movement, and stillness are all Buddha-activities. Do not misunderstand.' A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Do you see the incense stand?' The monk said, 'I do not understand, please instruct me.' The master said, 'You do not even recognize the incense stand.' He then asked, 'Apart from the present opportunity, what is the meaning of the coming from the West?' The master said, 'Why don't you ask?' The monk said, 'In that case, I understand.' The master said, 'It is also a wasted effort.' He then asked, 'If...'

何是佛法大意。師曰。我見燈明佛。本光瑞如此。問如何是學人自己。師曰。特地伸問是甚麼意。問如何是西來意。師曰。十萬八千真䟦涉。直下西來不到東。問如何是第二月。師曰。捏目看花花數朵。見精明樹幾枝枝。

金陵報慈行言玄覺導師

泉州人也。上堂。凡行腳人。參善知識。到一叢林。放下瓶缽。可謂行菩薩道能事畢矣。何用更來這裡。舉論真如涅槃。此是非時之說。然古人有言。譬如披沙識寶。沙礫若除。真金自現。便喚作常住世間具足僧寶。亦如一味之雨。一般之地。生長萬物。大小不同。甘辛有異。不可道地與雨有大小之名也。所以道。方即現方。圓即現圓。何以故爾。法無偏正。隨相應現。喚作對現色身。還見么。若不見。也莫閑坐地。僧問。如何是祖師西來意。師曰。此問不當。問坐卻是非。如何合得本來人。師曰。汝作么生坐。師聞鳩子叫問僧。甚麼聲。曰鳩子聲。師曰。欲得不招無間業。莫謗如來正法輪。江南國主。建報慈院。命師大闡宗猷。海會三千餘眾。別署導師之號。上堂。此日英賢共會。海眾同臻。諒惟佛法之趣。無不備矣。若是英鑒之者。不須待言也。然言之本無。何以默矣。是以。森羅萬象。諸佛洪源。顯明則海印光澄。冥昧則情迷自惑。茍非通心上士。逸格高

【現代漢語翻譯】現代漢語譯本：問：什麼是佛法的大意？師父說：我見到燈明佛（Dipankara Buddha，過去佛之一），他的本來的光明和祥瑞就是這樣。問：如何是學人自己的本性？師父說：特意伸出頭來問，是什麼意思？問：如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來的真正目的）？師父說：十萬八千里路，真正跋涉，直接從西邊來，沒有到過東邊。問：如何是第二月（illusory moon，比喻虛幻不實的事物）？師父說：揉眼睛看花，花朵的數量增多，看到眼睛的精明，樹的枝條也多了。

金陵報慈行言玄覺導師（Xuanjue，a Chan master）泉州人。上堂開示：凡是行腳僧，參訪善知識（Kalyanamitra，spiritual friend），到一個叢林（monastery），放下瓶缽（begging bowl and robe，僧人的生活用具），可以說是行菩薩道（Bodhisattva path，追求覺悟的道路）的本領都用完了。何必還要來這裡，舉論真如（Tathata，the true nature of reality）涅槃（Nirvana，解脫）呢？這是不合時宜的說法。然而古人有言，譬如披沙識寶，沙礫若除，真金自現，便喚作常住世間具足僧寶（Sangha jewel，僧伽是佛教三寶之一）。也如一味之雨，一般之地，生長萬物，大小不同，甘辛有異，不可道地與雨有大小之名也。所以道，方即現方，圓即現圓。何以故爾？法無偏正，隨相應現，喚作對現色身（manifested form，佛爲了度化眾生而顯現的形象）。還見么？若不見，也莫閑坐地。僧問：如何是祖師西來意？師曰：此問不當。問坐卻是非。如何合得本來人？師曰：汝作么生坐？師聞鳩子叫問僧：甚麼聲？曰鳩子聲。師曰：欲得不招無間業（Avici karma，最嚴重的惡業），莫謗如來正法輪（Dharma wheel，佛法）。江南國主，建報慈院，命師大闡宗猷。海會三千餘眾。別署導師之號。上堂：此日英賢共會，海眾同臻，諒惟佛法之趣，無不備矣。若是英鑒之者，不須待言也。然言之本無，何以默矣？是以，森羅萬象，諸佛洪源，顯明則海印光澄，冥昧則情迷自惑。茍非通心上士，逸格高

【English Translation】 English version: Question: What is the great meaning of the Buddha-dharma (Buddha's teachings)? The master said: I saw Dipankara Buddha (the Light-Making Buddha). His original light and auspiciousness were like that. Question: What is the student's own nature? The master said: What is the meaning of deliberately stretching out to ask? Question: What is Bodhidharma's intention in coming from the West? The master said: One hundred and eight thousand miles, truly trekking, coming directly from the West, not reaching the East. Question: What is the second moon (illusory moon)? The master said: Rubbing your eyes to look at flowers, the number of flowers increases, seeing the clarity of the eyes, the branches of the trees also increase.

Xuanjue (a Chan master), the guiding teacher of Bao Ci Xing Yan in Jinling He was from Quanzhou. Ascending the hall, he instructed: All traveling monks, visiting spiritual friends (Kalyanamitra), arriving at a monastery (aranya), putting down their begging bowl and robe (patra and civara), it can be said that the abilities of practicing the Bodhisattva path (Bodhisattva path) are exhausted. Why come here to discuss the True Thusness (Tathata) and Nirvana (Nirvana)? This is an untimely saying. However, the ancients said, 'Like sifting sand to recognize treasure, if the sand and gravel are removed, the true gold will appear by itself,' and it is called the ever-abiding Sangha jewel (Sangha jewel) in the world. It is also like rain of one flavor, and land of the same kind, growing all things, different in size, and different in sweetness and bitterness. It cannot be said that the land and the rain have names of size. Therefore, it is said, 'Square manifests as square, and round manifests as round.' Why is it so? The Dharma has no partiality, and manifests according to the corresponding conditions, called the manifested form (rupa-kaya). Do you see it? If you don't see it, don't sit idly.' A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'This question is inappropriate. Asking sits on right and wrong. How can one unite with the original person?' The master said, 'How do you sit?' The master heard the cooing of a dove and asked the monk, 'What sound is that?' The monk said, 'The sound of a dove.' The master said, 'If you want to avoid incurring Avici karma (Avici karma), do not slander the Tathagata's true Dharma wheel (Dharma wheel).' The ruler of Jiangnan built Bao Ci Monastery and ordered the master to greatly expound the teachings. More than three thousand people gathered. He was separately given the title of guiding teacher. Ascending the hall, he said, 'Today, the wise and virtuous gather together, and the multitude of the sea arrives together. It is understood that the interest of the Buddha-dharma is fully prepared. If one is wise and discerning, there is no need to wait for words. However, words are fundamentally non-existent, so why be silent? Therefore, all phenomena in the universe are the vast source of all Buddhas. When manifest, the ocean seal is clear and bright; when obscure, emotions are confused and self-deluded. If not for a superior person who understands the mind, his style is lofty.'

人。則何以于諸塵中。發揚妙極。卷舒物象。縱奪森羅。示生非生。應滅非滅。生滅洞已。乃曰真常。言假則影散千途。論真則一空絕跡。豈可以有無生滅而計之者哉。僧問。國王再請。特薦先朝。和尚今日如何舉唱。師曰。汝不是問再唱人。曰恁么則天上人間無過此也。師曰。沒交涉。問遠遠投師。請垂一接。師曰。卻依舊處去。

撫州崇壽院契稠禪師

泉州人也。上堂。僧問。四眾諦觀第一義。如何是第一義。師曰。何勞更問。乃曰。大眾。欲知佛性義。當觀時節因緣。作么生是時節因緣。上座如今便散去。且道有也未。若無。因甚麼便散去。若有。作么生是第一義。上座。第一義現成。何勞更觀。恁么顯明得。佛性常照。一切法常住。若見有法常住。猶未是法之真源。作么生是法之真源。上座。不見古人道。一人發真歸源。十方虛空悉皆消殞。還有一法為意解么。古人有如是大事因緣。依而行之即是。何勞長老多說。眾中有未知者。便請相示。僧問。法眼之燈親然汝水。今日王侯請命。如何是法眼之燈。師曰。更請一問。問古人見不齊處。請師方便。師曰。古人見甚麼處不齊。問如何是佛。師曰。如何是佛。曰如何領解。師曰。領解即不是。問的的西來意。師當第幾人。師曰。年年八月半中秋。問

【現代漢語翻譯】現代漢語譯本：人如何在各種塵境中，發揚那精妙至極的道理，舒捲萬物形象，縱橫奪取森羅萬象，顯示出生卻又並非真的生，應該滅卻又並非真的滅？當生滅的道理完全通達之後，才說是真常。如果說是假，那麼它的影響會分散到千條道路；如果說是真，那麼它會空寂到沒有任何軌跡。這難道可以用有無生滅來衡量嗎？有僧人問：『國王再次邀請，特別推薦了先朝的和尚，和尚您今天打算如何開示？』禪師說：『你不是在問再次開示的人。』僧人說：『這樣說來，天上人間沒有什麼能超過這個了。』禪師說：『沒關係。』僧人問：『遠遠地來投奔您，請您稍微接引一下。』禪師說：『還是回到原來的地方去吧。』

撫州崇壽院的契稠禪師

是泉州人。上堂時，有僧人問：『大家仔細觀察第一義，什麼是第一義？』禪師說：『何必再問呢？』於是說：『各位，想要知道佛性的意義，應當觀察時節因緣。怎樣才是時節因緣呢？各位現在就散去吧。』那麼，（你們說）是有還是沒有（第一義）呢？如果沒有，為什麼又要散去呢？如果有，怎樣才是第一義呢？各位，第一義是現成的，何必再觀察呢？如果能夠這樣顯明地理解，佛性就會常照，一切法就會常住。如果認為有法是常住的，那還不是法的真正源頭。怎樣才是法的真正源頭呢？各位，沒聽古人說過嗎？『一人發真歸源，十方虛空全部消殞。』還有哪一法可以用意識來理解嗎？古人有這樣的大事因緣，依著去做就可以了，何必長老多說呢？』如果大眾中有不明白的，就請提出來讓我來開示。有僧人問：『法眼宗的燈由汝水親手點燃，今天王侯聚集，什麼是法眼宗的燈？』禪師說：『請再問一遍。』僧人問：『古人見解不一致的地方，請禪師方便開示。』禪師說：『古人見解有什麼地方不一致？』僧人問：『什麼是佛？』禪師說：『什麼是佛？』僧人說：『如何領會理解？』禪師說：『領會理解就不是（佛）。』僧人問：『真正的西來意（Bodhidharma's intention in coming from the West），禪師您排在第幾位？』禪師說：『年年八月半中秋。』僧人問：

【English Translation】 English version: How can one, within all the dusts (sense objects), develop the wonderfully ultimate, unroll and roll up the images of things, seize and relinquish the myriad phenomena, show birth as non-birth, respond to extinction as non-extinction? Only after the principle of birth and extinction is fully understood, can one speak of true constancy. If speaking of the provisional, its influence scatters in a thousand directions; if discussing the true, it is empty and without any trace. How can it be measured by existence, non-existence, birth, and extinction? A monk asked: 'The king invites again, especially recommending the former dynasty's monk. How will the Master expound today?' The Master said: 'You are not asking about the one who expounds again.' The monk said: 'In that case, there is nothing in heaven and earth that surpasses this.' The Master said: 'It's irrelevant.' The monk asked: 'I come to rely on you from afar, please offer a brief reception.' The Master said: 'Just go back to where you were.'

Chan Master Qi Chou of Chongshou Monastery in Fuzhou

Was a native of Quanzhou. In the Dharma hall, a monk asked: 'The four assemblies attentively observe the first principle. What is the first principle?' The Master said: 'Why bother asking again?' Then he said: 'Everyone, if you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance (shijie yin yuan). What is the condition of time and circumstance? The assembly should now disperse.' Then, (tell me) is there or is there not (the first principle)? If there is not, why disperse? If there is, what is the first principle? Everyone, the first principle is already present, why bother observing it? If you can understand it so clearly, Buddha-nature will always shine, and all dharmas will always abide. If you see that there is a dharma that always abides, that is still not the true source of the Dharma. What is the true source of the Dharma? Everyone, haven't you heard the ancients say, 'When one person awakens to the true source, all the emptiness of the ten directions is completely extinguished.' Is there any dharma that can be understood by consciousness? The ancients had such a great cause and condition, just follow it, why should this old monk say more?' If there is anyone in the assembly who does not understand, please ask me to explain. A monk asked: 'The lamp of the Fayan school (Fayan zong) was personally lit by Ru Shui. Today, kings and nobles gather, what is the lamp of the Fayan school?' The Master said: 'Please ask again.' The monk asked: 'Where the ancients' views differ, please give a convenient explanation.' The Master said: 'Where do the ancients' views differ?' The monk asked: 'What is Buddha?' The Master said: 'What is Buddha?' The monk said: 'How should I understand?' The Master said: 'Understanding is not it.' The monk asked: 'The true meaning of Bodhidharma's coming from the West (xilai yi), in what position do you place yourself, Master?' The Master said: 'Every year, the Mid-Autumn Festival on the fifteenth of August.' The monk asked:

如何是和尚為人一句。師曰。觀音舉。上藍舉。

金陵報恩院法安慧濟禪師

太和人也。初住曹山。上堂。知幻即離。不作方便。離幻即覺。亦無漸次。諸上座。且作么生會。不作方便。又無漸次。古人意在甚麼處。若會得。諸佛常現前。若未會。莫向圓覺經里討。夫佛法。亙古亙今。未嘗不現前。諸上座。一切時中。咸承此威光。須具大信根。荷擔得起始得。不見佛贊猛利底人。堪為器用。亦不賞他向善。久修凈業者。要似他廣額兇屠。拋下操刀。便證阿羅漢果。直須恁么始得。所以長者道。如將梵位直授凡庸。僧問。大眾既臨於法會。請師不吝句中玄。師曰。謾得大眾么。曰恁么則全因此問也。師曰。不用得。問古人有言。一切法以不生為宗。如何是不生宗。師曰。好個問處。問佛法中。請師方便。師曰。方便了也。問如何是古佛心。師曰。何待問。江南國主請居報恩。署號攝眾。上堂。謂眾曰。此日奉命令住持當院。為眾演法。適來見維那白槌了。多少好。令教當觀第一義。且作么生是第一義。若這裡參得。多少省要。如今別更說個甚麼即得。然承恩旨。不可杜默去也。夫禪宗示要。法爾常規。圓明顯露。亙古亙今。至於達磨西來。也祇與諸人證明。亦無法可得與人。祇道直下是。便教立地構取。

【現代漢語翻譯】現代漢語譯本如何是和尚為人一句？師說：『觀音舉，上藍舉。』（意指說法的方式如觀音菩薩和上藍寺的僧人一樣）。

金陵報恩院法安慧濟禪師

是太和人。最初住在曹山。上堂時說：『知道幻象即是脫離，不假借任何方便。脫離幻象即是覺悟，也沒有逐漸的過程。各位禪師，你們要如何理解呢？不假借方便，也沒有逐漸的過程，古人的用意在哪裡呢？如果領會了，諸佛就會常常顯現在眼前。如果未能領會，不要到《圓覺經》里去尋找。佛法，亙古亙今，未嘗不顯現於眼前。各位禪師，一切時中，都承受著佛法的威光，必須具備大信根，能夠承擔得起才行。』不見佛讚賞那些勇猛精進的人，認為他們堪當大用，也不讚賞那些向善、長期修習凈業的人。要像廣額兇屠一樣，放下屠刀，便證得阿羅漢果。必須這樣才行。所以長者說：『如同將梵天之位直接授予凡夫俗子。』有僧人問：『大眾既然聚集在法會上，請禪師不要吝惜句中的玄機。』禪師說：『能瞞得過大眾嗎？』僧人說：『這樣說來，全都是因為這個問題啊。』禪師說：『用不著這樣說。』有人問：『古人有言，一切法以不生為宗，如何是不生宗？』禪師說：『問得好！』有人問：『在佛法中，請禪師開示方便之法。』禪師說：『已經開示過了。』有人問：『如何是古佛心？』禪師說：『何必等待發問？』江南國主請禪師住在報恩院，賜予稱號來統領大眾。上堂時對大眾說：『今日奉命住持本院，為大眾演說佛法。剛才看見維那敲槌完畢，多麼美好！命令教導應當觀照第一義。那麼，什麼是第一義呢？如果在這裡參透了，可以省去多少功夫。如今另外再說些什麼才好呢？然而承蒙皇恩，不可保持沉默。禪宗開示要點，是自然而然的常規，圓滿而明顯地顯露，亙古亙今。至於達磨祖師西來，也只是與諸位證明此事，也沒有什麼法可以給予他人，只是說當下就是，便教人立刻領悟。』

【English Translation】 English version What is a phrase for a monk acting for the sake of others? The Master said, 'Guanyin raises it, Shanglan raises it.' (Referring to the way of teaching Dharma like Guanyin Bodhisattva and the monks of Shanglan Temple).

Chan Master Fa'an Huiji of Bao'en Monastery in Jinling

Was a native of Taihe. He initially resided at Caoshan. During an assembly, he said: 'Knowing illusion is liberation, without resorting to expedients. Liberating from illusion is awakening, also without gradual stages. Esteemed monks, how do you understand this? Without resorting to expedients, and also without gradual stages, what is the intention of the ancients? If you understand, all Buddhas will constantly appear before you. If you do not understand, do not seek it in the Surangama Sutra. The Buddha-dharma, from ancient times to the present, has never not been present. Esteemed monks, at all times, you all receive this majestic light. You must possess great faith and the ability to bear it. I have not seen the Buddha praise those who are fiercely diligent, considering them capable of great tasks, nor does he praise those who are virtuous and have long cultivated pure karma. One should be like the fierce butcher Guang'e, who, upon laying down his knife, immediately attained the fruit of Arhat. It must be like this to be effective.' Therefore, the elder said, 'It is like directly bestowing the Brahma position upon ordinary mortals.' A monk asked, 'Since the assembly has gathered for the Dharma, please do not be stingy with the mystery within your words.' The Master said, 'Can you deceive the assembly?' The monk said, 'In that case, it is entirely due to this question.' The Master said, 'There is no need to say that.' Someone asked, 'The ancients said, 'All dharmas take non-arising as their principle.' What is the principle of non-arising?' The Master said, 'A good question!' Someone asked, 'Within the Buddha-dharma, please instruct with expedient means.' The Master said, 'It has already been instructed.' Someone asked, 'What is the mind of the ancient Buddha?' The Master said, 'Why wait to ask?' The ruler of Jiangnan invited the Master to reside at Bao'en Monastery, bestowing a title to lead the assembly. During an assembly, he said to the crowd: 'Today, I have received the command to reside at this monastery and expound the Dharma for you. Just now, I saw the director of monks finish striking the gavel, how wonderful! The command instructs us to contemplate the first principle. So, what is the first principle? If you penetrate it here, you can save much effort. What else can I say now? However, having received the Emperor's grace, I cannot remain silent. The essential points of Chan Buddhism are natural and customary, completely and clearly revealed, from ancient times to the present. As for Bodhidharma coming from the West, he only came to verify this matter with you all, and there is no Dharma to give to others, only to say that it is right here and now, and to teach people to realize it immediately.'

古人雖則道立地構取。如今坐地還構得也無。有疑請問。僧問。三德奧樞從佛演。一音玄路請師明。師曰。汝道有也未。問如何是報恩境。師曰。大家見汝問。開寶中示滅于本院。

廬州長安院延規禪師

僧問。如何是庵中主。師曰。汝到諸方但道。從長安來。

南康軍云居山清錫禪師

泉州人也。僧問。如何是云居境。師曰。汝喚甚麼作境。曰如何是境中人。師曰。適來向汝道甚麼。后住泉州西明院。有廖天使。入院見供養法眼和尚真。乃問曰。真前是甚麼果子。師曰。假果子。天使曰。既是假果子。為甚麼將供養真。師曰。也祇要天使識假。僧問。如何是佛。師曰。容顏甚奇妙。

常州正勤院希奉禪師

蘇州謝氏子。上堂。古聖道。圓同太虛。無欠無餘。又道。一一法一一宗。眾多法一法宗。又道。起唯法起。滅唯法滅。又道。起時不言我起。滅時不言我滅。據此說話。屈滯久在叢林上座。若是初心兄弟。且須體道。人身難得。正法難聞。莫同等閑。施主衣食不易消遣。若不明道。個個盡須還他。上座。要會道么。珍重。僧問。如何是祖師西來意。師曰。甚麼處得這個訊息。問如何是諸法空相。師曰。山河大地。問僧眾雲集。請師舉唱宗乘。師曰。舉來久矣。問佛法付囑國

【現代漢語翻譯】現代漢語譯本：古人雖然說要立刻建立並獲取（真理），現在坐在這裡還能獲取嗎？有疑問請提問。僧人問：『三德（指法身德、般若德、解脫德）的奧妙關鍵從佛陀那裡演說出來，一音（指佛陀的教誨）的玄妙道路請老師開示。』禪師說：『你說有還是沒有？』問：『什麼是報恩的境界？』禪師說：『大家都看見你問。』開寶年間在本院示寂。

廬州長安院延規禪師

僧人問：『什麼是庵中的主人？』禪師說：『你到各處參學，只說從長安來。』

南康軍云居山清錫禪師

是泉州人。僧人問：『什麼是云居的境界？』禪師說：『你把什麼叫做境界？』（僧人）問：『什麼是境界中的人？』禪師說：『剛才我對你說了什麼？』後來住在泉州西明院。有廖天使，來到寺院看見供養法眼和尚（Fayan, a prominent Chan master）的畫像，於是問：『畫像前是什麼果子？』禪師說：『假的果子。』天使說：『既然是假的果子，為什麼用來供養真像？』禪師說：『也只是要天使認識什麼是假。』僧人問：『什麼是佛？』禪師說：『容顏非常奇妙。』

常州正勤院希奉禪師

是蘇州謝氏的兒子。上堂開示：古聖說，『圓滿如同太虛空，沒有欠缺也沒有剩餘。』又說，『一一法（每一個法）一一宗（一個宗旨），眾多法一個法宗。』又說，『起唯法起，滅唯法滅。』又說，『起的時候不說我起，滅的時候不說我滅。』根據這些話，長久滯留在叢林的上座們，如果是剛開始修行的兄弟，就必須體悟道。人身難以獲得，正法難以聽聞，不要等閒視之。施主的衣食不容易消化，如果不明白道，個個都要償還。上座，想要會道嗎？珍重。』僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師說：『從什麼地方得到這個訊息？』問：『什麼是諸法空相（the empty nature of all phenomena）？』禪師說：『山河大地。』問：『僧眾雲集，請老師開示宗乘（the essence of the Zen school）。』禪師說：『開示很久了。』問：『佛法付囑國王』

【English Translation】 English version: Although the ancients said to establish and attain (truth) immediately, can one still attain it while sitting here now? If there are doubts, please ask. A monk asked: 'The profound essence of the Three Virtues (the Dharmakaya, Prajna, and Liberation) is expounded by the Buddha, and I ask the master to illuminate the subtle path of the One Sound (the Buddha's teachings).' The Zen master said: 'Do you say it exists or not?' Asked: 'What is the realm of repaying kindness?' The Zen master said: 'Everyone sees you asking.' He passed away at this temple during the Kaibao era.

Zen Master Yan Gui of Changan Temple in Luzhou

A monk asked: 'What is the master of the hermitage?' The Zen master said: 'When you go to various places to study, just say you come from Changan.'

Zen Master Qingxi of Yunju Mountain in Nankang Army

He was from Quanzhou. A monk asked: 'What is the realm of Yunju?' The Zen master said: 'What do you call a realm?' (The monk) asked: 'What is the person within the realm?' The Zen master said: 'What did I just say to you?' Later, he resided at Ximing Temple in Quanzhou. There was a Liao angel who came to the temple and saw the portrait of Zen Master Fayan (Fayan, a prominent Chan master) being offered, so he asked: 'What is the fruit in front of the portrait?' The Zen master said: 'A fake fruit.' The angel said: 'Since it is a fake fruit, why is it used to make offerings to the true image?' The Zen master said: 'It is just to make the angel recognize what is fake.' A monk asked: 'What is Buddha?' The Zen master said: 'The countenance is very wondrous.'

Zen Master Xifeng of Zhengqin Temple in Changzhou

He was the son of the Xie family in Suzhou. He ascended the Dharma hall and gave a discourse: The ancient sages said, 'Perfect and round like the great void, without lack or excess.' They also said, 'Each and every dharma (phenomenon) has its own principle, and many dharmas share one principle.' They also said, 'Arising is only the arising of dharma, and ceasing is only the ceasing of dharma.' They also said, 'When arising, it does not say 'I arise,' and when ceasing, it does not say 'I cease.' Based on these words, senior monks who have been lingering in the sangha for a long time, if you are newly practicing brothers, you must embody the Tao. It is difficult to obtain a human body, and it is difficult to hear the true Dharma, so do not take it lightly. The alms of clothing and food from donors are not easy to digest, and if you do not understand the Tao, each and every one of you must repay them. Senior monks, do you want to understand the Tao? Treasure this.' A monk asked: 'What is Bodhidharma's intention in coming from the West (Bodhidharma's intention in coming from the West)?' The Zen master said: 'Where did you get this news?' Asked: 'What is the empty nature of all phenomena (the empty nature of all phenomena)?' The Zen master said: 'Mountains, rivers, and the great earth.' Asked: 'The sangha has gathered, please master expound the essence of the Zen school (the essence of the Zen school).' The Zen master said: 'It has been expounded for a long time.' Asked: 'The Buddha Dharma is entrusted to the king'

王大臣。今日正勤將何付囑。師曰。萬歲萬歲。問古人有言。山河大地。是汝真善知識。如何得山河大地為善知識去。師曰。汝喚甚麼作山河大地。問如何是合道之言。師曰。汝問我答。問靈山會上迦葉親聞。未審。今日誰人得聞。師曰。迦葉親聞個甚麼。問古佛道場。學人如何得到。師曰。汝今在甚麼處。問如何是和尚圓通。師敲禪床三下。問如何是脫卻根塵。師曰。莫妄想。問人王法王。是一是二。師曰。人王法王。問如何是諸法寂滅相。師曰。起唯法起。滅唯法滅。問如何是未曾生底法。師曰。汝爭得知。問無著見文殊。為甚麼不識。師曰。汝道文殊還識無著么。問得意誰家新曲妙。正勤一句請師宣。師曰。道甚麼。曰豈無方便也。師曰。汝不會我語。

漳州羅漢智依宣法禪師

上堂。盡十方世界。無一微塵許法。與汝作見聞覺知。還信么。然雖如此。也須悟始得。莫將為等閑。不見道。單明自己。不悟目前。此人祇具一隻眼。還會么。僧問。纖塵不立。為甚麼好醜現前。師曰。分明記取。別處問人。問大眾雲集。誰是得者。師曰。還曾失么。問如何是佛。師曰。汝是行腳僧。問如何是寶壽家風。師曰。一任觀看。曰恁么則大眾有賴。師曰。汝作么生。曰終不敢謾大眾。師曰。嫌少作么。問僧。受

【現代漢語翻譯】現代漢語譯本王大臣，今日您如此精進勤勉，想要我付囑您什麼呢？師父說：『萬歲，萬歲。』（有學僧）問：古人有言，『山河大地，是汝真善知識』（一切外在事物皆是引導你覺悟的老師），如何才能將山河大地作為善知識呢？師父說：『你把什麼叫做山河大地？』（學僧）問：如何是合乎佛道的話語？師父說：『你問我答。』（學僧）問：靈山會上，迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）親自聽聞佛陀說法，不知今日是誰人得聞？師父說：『迦葉親身聽聞了個什麼？』（學僧）問：古佛道場，學人如何才能到達？師父說：『你現在身在何處？』（學僧）問：如何是和尚您的圓通（融會貫通，無所障礙的智慧）？師父敲了禪床三下。（學僧）問：如何是脫卻根塵（脫離六根與六塵的相互作用，達到清凈自在的狀態）？師父說：『不要妄想。』（學僧）問：人王（世間的君王）和法王（佛）是一還是二？師父說：『人王法王。』（學僧）問：如何是諸法寂滅相（一切事物本性寂靜，不生不滅的真相）？師父說：『起唯法起，滅唯法滅（一切事物的生起和滅去都只是法的顯現）。』（學僧）問：如何是未曾生底法（從未生起的法，指不生不滅的真如自性）？師父說：『你爭得知（你怎麼能知道）？』（學僧）問：無著（Asanga，印度瑜伽行派創始人之一）見到文殊（Manjusri，象徵智慧的菩薩），為什麼不認識？師父說：『你道文殊還識無著么（你說文殊菩薩還認識無著嗎）？』（學僧）問：得意誰家新曲妙，正勤一句請師宣（請問師父，這首新曲的妙處在哪裡，請您用一句話來宣示）。師父說：『道甚麼（說什麼）？』（學僧）說：『豈無方便也（難道沒有方便之法嗎）？』師父說：『汝不會我語（你不明白我的話）。』

漳州羅漢智依宣法禪師

上堂說法，說：盡十方世界，沒有一微塵許的法，可以作為你的見聞覺知（感官認識的對象）。你相信嗎？雖然如此，也必須通過領悟才能明白。不要把它當作等閑之事。不見（古人）說道，『單明自己，不悟目前（只明白自己，卻不領悟當下），此人祇具一隻眼（這個人只有一隻眼）。』會么（你明白嗎）？有僧人問：纖塵不立（一絲塵埃也不存在），為什麼好醜現前（美與醜的現象卻顯現出來）？師父說：『分明記取，別處問人（清楚地記住，到別處去問人）。』（學僧）問：大眾雲集，誰是得者（誰是真正有所得的人）？師父說：『還曾失么（你曾經失去過什麼嗎）？』（學僧）問：如何是佛？師父說：『汝是行腳僧（你是個雲遊四方的僧人）。』（學僧）問：如何是寶壽家風（寶壽禪寺的宗風）？師父說：『一任觀看（任憑你觀看）。』（學僧）說：『恁么則大眾有賴（這樣說來，大眾就有所依靠了）。』師父說：『汝作么生（你怎麼樣）？』（學僧）說：『終不敢謾大眾（終究不敢欺騙大眾）。』師父說：『嫌少作么（嫌少嗎）？』有僧人問：受...

【English Translation】 English version Venerable Wang, what do you want me to entrust to you today, with such diligence and effort? The Master said, 'Long live, long live.' (A monk) asked: The ancients said, 'Mountains, rivers, and the great earth are your true good teachers.' How can we take mountains, rivers, and the great earth as good teachers? The Master said, 'What do you call mountains, rivers, and the great earth?' (A monk) asked: What are words that accord with the Tao (the Way)? The Master said, 'You ask, and I answer.' (A monk) asked: At the assembly on Vulture Peak, Mahākāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) personally heard the Buddha's teachings. I wonder, who will hear them today? The Master said, 'What did Mahākāśyapa personally hear?' (A monk) asked: The ancient Buddha's monastery, how can a student reach it? The Master said, 'Where are you now?' (A monk) asked: What is the Master's perfect penetration (thorough understanding and unobstructed wisdom)? The Master knocked on the Zen meditation platform three times. (A monk) asked: What is it to be free from the root and dust (to be free from the interaction of the six senses and their objects, attaining purity and freedom)? The Master said, 'Do not engage in deluded thoughts.' (A monk) asked: The king of men (a worldly ruler) and the Dharma king (the Buddha), are they one or two? The Master said, 'The king of men and the Dharma king.' (A monk) asked: What is the characteristic of the quiescence of all dharmas (the truth that all things are inherently peaceful, without arising or ceasing)? The Master said, 'Arising is only the arising of Dharma, ceasing is only the ceasing of Dharma (the arising and ceasing of all things are merely manifestations of Dharma).' (A monk) asked: What is the Dharma that has never arisen (the Dharma that has never arisen, referring to the true nature of Suchness, which is neither born nor dies)? The Master said, 'How could you know?' (A monk) asked: Why didn't Asanga (one of the founders of the Indian Yogacara school) recognize Manjusri (the Bodhisattva symbolizing wisdom) when he saw him? The Master said, 'Do you think Manjusri recognized Asanga?' (A monk) asked: 'Whose new melody is wonderfully delightful? Please, Master, declare it with a single phrase.' The Master said, 'Say what?' (A monk) said, 'Isn't there a skillful means?' The Master said, 'You do not understand my words.'

Zen Master Zhixuan of Luohan Temple in Zhangzhou

Ascending the Dharma seat, he said: Throughout the entire ten directions of the world, there is not a single particle of Dharma that can serve as your seeing, hearing, knowing, or perceiving (the object of sensory perception). Do you believe this? Even so, you must realize it to understand. Do not take it lightly. Haven't you heard it said, 'Only understanding oneself, without realizing the present moment, this person only has one eye.' Do you understand? A monk asked: 'Not a single speck of dust can stand (not a single speck of dust exists), why do good and bad appear before us (why do the phenomena of beauty and ugliness appear)?' The Master said, 'Clearly remember this, and ask others elsewhere.' (A monk) asked: 'The assembly has gathered, who is the one who has attained (who is the one who has truly attained something)?' The Master said, 'Have you ever lost anything?' (A monk) asked: 'What is Buddha?' The Master said, 'You are a wandering monk.' (A monk) asked: 'What is the family style of Baoshou (the style of Baoshou Zen Temple)?' The Master said, 'Look as you please.' (A monk) said, 'In that case, the assembly has something to rely on.' The Master said, 'What about you?' (A monk) said, 'I would never dare to deceive the assembly.' The Master said, 'Do you think it's too little?' A monk asked: 'Receiving...'

業在甚麼處。曰在佛跡。師曰。佛在甚麼處。曰甚麼處不是。師舉起拳曰。作么生。曰和尚收取。師曰。放阇黎七棒。問僧。今夏在甚麼處。僧曰。在無言上座處。師曰。還曾問訊他否。僧曰。也曾問訊。師曰。無言作么生問得。僧曰。若得無言。甚麼處不問得。師喝曰。恰似問老兄。師與彥端長老吃餅餤。端曰。百種千般其體不二。師曰。作么生是不二體。端拈起餅餤。師曰。祇守百種千般。端曰。也是和尚見處。師曰。汝也是羅公詠梳頭樣。師將示滅。乃謂眾曰。今晚四大不和暢。云騰鳥飛。風動塵起。浩浩地還有人治得么。若治得。永劫不相識。若治不得。時時常見我。言訖告寂。

金陵鐘山章義院道欽禪師

太原人也。初住廬山棲賢。上堂。道遠乎哉。觸事而真。聖遠乎哉。體之則神。我尋常示汝。何不向衣缽下坐地。直下參取。須要上來討個甚麼。既上來。我即事不獲已。便舉古德少許方便。抖擻些子龜毛兔角解落。向汝諸上座欲得省要。僧堂里。三門下。寮舍里。參取好。還有會處也未。若有會處試說看。與上座證明。僧問。如何是棲賢境。師曰棲賢有甚麼境。問古人拈椎豎拂。還當宗乘中事也無。師曰。古人道了也。問學人乍入叢林。乞和尚指示。師曰。一手指天。一手指地。后江南國主

【現代漢語翻譯】現代漢語譯本：問：業（karma）在什麼地方？答：在佛跡（Buddha's footprints）中。師（禪師）問：佛在什麼地方？答：什麼地方不是（佛）？師舉起拳頭問：怎麼樣？答：和尚請收回。師說：放你七棒。問僧人：今年夏天你在什麼地方？僧人答：在無言上座（一位禪師）處。師問：你可曾問候過他？僧人答：也曾問候過。師問：無言（禪師）是怎麼回答的？僧人答：如果領會了無言（的境界），什麼地方不能問候？師喝道：恰似在問老兄。師與彥端長老一起吃餅餤（一種食物）。彥端說：百種千般，其體不二。師問：怎麼是不二體？彥端拿起餅餤。師說：只守著百種千般。彥端說：這也是和尚的見地。師說：你就像羅公詠梳頭一樣（比喻沒有新意）。師將要示寂（圓寂）時，對眾人說：今晚四大（地、水、火、風）不調和，云騰鳥飛，風動塵起，浩浩蕩蕩的，還有人能治理嗎？如果能治理，永劫（永遠）不相識；如果不能治理，時時常見我。說完就圓寂了。

金陵鐘山章義院道欽禪師

是太原人。最初住在廬山棲賢寺。上堂說法：道（真理）遠嗎？觸事而真（在每件事中都能體現）。聖（聖人）遠嗎？體之則神（體會它就能達到神妙的境界）。我平常就告訴你們，為什麼不坐在衣缽（禪宗傳承的象徵）下，直接參悟？非要上來討個什麼？既然上來了，我就不得已，便舉一些古德（古代高僧）的少許方便法門，抖擻一些龜毛兔角（比喻不存在的事物）的解說，給你們這些上座（高僧），想要省事。僧堂里，三門下，寮舍里，好好參悟。還有領會的地方嗎？如果有領會的地方，試著說出來看看，我給你們證明。僧人問：如何是棲賢境？師說：棲賢有什麼境？問：古人拈椎豎拂（禪宗常用的教學方式），還算是宗乘（禪宗）中的事嗎？師說：古人已經說過了。問：學人剛入叢林（寺廟），請和尚指示。師說：一手指天，一手指地。後來江南國主（成爲了他的信徒）。

【English Translation】 English version: Question: Where is karma? Answer: In the Buddha's footprints. The Master (Zen Master) asked: Where is the Buddha? Answer: Where is it not (the Buddha)? The Master raised his fist and asked: How about this? Answer: Please take it back, Master. The Master said: I'll give you seven blows. Asked a monk: Where were you this summer? The monk replied: At the place of Zen Master Wuyan (a Zen master). The Master asked: Have you ever greeted him? The monk replied: I have greeted him. The Master asked: How did Wuyan (Zen Master) answer? The monk replied: If one understands Wuyan (the state of Wuyan), where can't one greet? The Master shouted: It's just like asking you, brother. The Master was eating bingdan (a kind of food) with Elder Yanduan. Yanduan said: Hundreds and thousands of kinds, their essence is not two. The Master asked: How is it not two? Yanduan picked up the bingdan. The Master said: Just stick to the hundreds and thousands of kinds. Yanduan said: This is also the Master's view. The Master said: You are just like Luo Gongyong combing his hair (a metaphor for lacking originality). When the Master was about to enter parinirvana (pass away), he said to the crowd: Tonight, the four elements (earth, water, fire, wind) are not in harmony, clouds rise and birds fly, the wind moves and dust rises, vast and boundless, is there anyone who can govern it? If you can govern it, you will never recognize me; if you cannot govern it, you will see me often. After saying that, he passed away.

Zen Master Daoqin of Zhangyi Temple, Zhongshan, Jinling

Was a native of Taiyuan. He first lived in Qixian Temple on Mount Lu. He said in the Dharma hall: Is the Dao (truth) far away? It is true in everything (it can be reflected in everything). Is the Sage (saint) far away? Embody it and it becomes divine (embody it and you can reach a wonderful state). I usually tell you, why don't you sit under the robe and bowl (symbol of Zen inheritance) and directly comprehend? Why do you have to come up here to ask for something? Since you have come up, I have no choice but to cite some expedient methods of the ancient worthies (ancient eminent monks), and shake off some explanations of turtle hair and rabbit horns (metaphor for non-existent things), to you high monks, wanting to save trouble. In the monks' hall, under the three gates, in the dormitories, comprehend well. Is there any place to understand? If there is a place to understand, try to say it and I will prove it for you. A monk asked: What is the realm of Qixian? The Master said: What realm does Qixian have? Asked: Is the ancient people's picking up a hammer and raising a whisk (common teaching methods in Zen) still a matter in the Zen sect (Zen)? The Master said: The ancients have already said it. Asked: A student has just entered the Sangha (temple), please give instructions, Master. The Master said: One finger points to the sky, one finger points to the earth. Later, the King of Jiangnan (became his believer).

。請居章義道場。上堂。總來這裡立作甚麼。善知識如河沙數。常與汝為伴。行住坐外不相舍離。但長連床上穩坐地。十方善知識自來參。上座何不信取。作得如許多難易他古聖。嗟見今時人不奈何。乃曰。傷夫人情之惑久矣。目對真而不覺。此乃嗟。汝諸人看卻不知。且道看卻甚麼不知。何不體察古人方便。祇為信之不及。致得如此。諸上座。但于佛法中留心。無不得者。無事體道去。便下座。僧問。百年暗室。一燈能破時如何。師曰。莫謾語。問佛法還受變異也無。師曰。上座是。僧問。大眾雲集。請師舉揚宗旨。師曰。久矣。問如何是玄旨。師曰。玄有甚麼旨。

金陵報恩匡逸禪師

明州人也。江南國主。請居上院。署凝密禪師。上堂。顧視大眾曰。依而行之即無累矣。還信么。如太陽赫弈皎然地。更莫思量。思量不及。設爾思量得及。喚作分限智慧。不見先德云。人無心合道。道無心合人。人道既合。是名無事人。且自何而凡。自何而聖。於此若未會。可謂為迷情所覆。便去離不得。迷時即有窒礙。為對為待。種種不同。忽然惺去。亦無所得。譬如演若達多認影迷頭。豈不擔頭覓頭。然正迷之時。頭且不失。及乎悟去。亦不為得。何以故。人迷謂之失。人悟謂之得。得失在於人。何關於動靜。僧

【現代漢語翻譯】現代漢語譯本請居章義道場。師父登上法座，說道：『你們總跑到這裡來做什麼？善知識（kalyāṇa-mitra，指良師益友）多如恒河沙數，常與你們為伴，行住坐臥都不相舍離。你們只需在長長的連床上穩穩當當地坐著，十方善知識自然會來參訪。各位為何不相信這一點，反而覺得古聖先賢的教誨如此難以理解？』唉，真是可悲，世人被情感迷惑太久了，明明眼睛對著真理卻不自覺。這真是令人嘆息！你們這些人看到了卻不知道，那麼，你們看到了什麼卻不知道呢？為何不去體會古人的方便法門？只因爲信心不足，才導致如此。各位，只要在佛法中留心，沒有得不到的。沒事就去體會道吧。』說完便走下法座。有僧人問道：『百年暗室，一燈能破，這是什麼意思？』師父說：『不要胡說八道。』僧人問：『佛法還會發生變異嗎？』師父說：『你就是。』僧人問：『大眾雲集，請師父開示宗旨。』師父說：『很久了。』僧人問：『什麼是玄妙的宗旨？』師父說：『玄妙有什麼宗旨？』

金陵報恩匡逸禪師是明州人。江南國主請他住持上院，賜號凝密禪師。師父登上法座，環顧大眾說：『依照（佛法）而行，就不會有牽累。你們相信嗎？』就像太陽光芒萬丈，明明白白地照耀著，更不要去思量。思量也思量不透。即使你們思量得透，也只能稱作有侷限的智慧。沒聽先德說過嗎？『人無心合道，道無心合人。人道既然相合，就叫做無事人。』那麼，從何而成為凡夫？又從何而成為聖人？如果對此還不明白，那就可以說是被迷惑的情感所覆蓋，想離開也離不開。迷惑時就會有阻礙，就會有對待和比較，種種不同。忽然醒悟過來，也沒有什麼可得到的。譬如演若達多（Yajñadatta，佛教故事人物，因認錯影子而迷失自己）認影迷頭，豈不是擔著頭去找頭？然而，正在迷惑的時候，頭並沒有丟失。等到醒悟過來，也不是得到了什麼。為什麼呢？人迷惑了就說是失去，人醒悟了就說是得到，得失在於人，與動靜有什麼關係？』有僧人

【English Translation】 English version The Venerable Juzhang Yidao presided over the Dharma assembly. Ascending the high seat, he said: 'What are you all doing here? Good teachers (kalyāṇa-mitra, meaning virtuous friends and teachers) are as numerous as the sands of the Ganges, constantly accompanying you, never leaving you whether you are walking, standing, sitting, or lying down. Just sit steadily on the long continuous bed, and virtuous teachers from all directions will come to visit. Why don't you believe this, instead finding the teachings of the ancient sages so difficult to understand?' Alas, it is truly lamentable that people have been deluded by emotions for so long, facing the truth yet remaining unaware. This is truly regrettable! You people see but do not know. So, what do you see but not know? Why not try to understand the expedient methods of the ancients? It is only because of insufficient faith that this has come about. All of you, just be mindful of the Buddhadharma, and there is nothing you cannot attain. Go and experience the Dao when you have nothing to do.' Having said this, he descended from the seat. A monk asked: 'A hundred-year-old dark room, a single lamp can illuminate it. What does this mean?' The Master said: 'Don't speak nonsense.' The monk asked: 'Does the Buddhadharma undergo changes?' The Master said: 'You are.' The monk asked: 'The assembly has gathered, please Master expound the essence of the teaching.' The Master said: 'It has been a long time.' The monk asked: 'What is the profound essence?' The Master said: 'What essence is there in the profound?'

Chan Master Kuangyi of Bao'en Monastery in Jinling Was a native of Mingzhou. The ruler of the Jiangnan kingdom invited him to reside at the upper monastery, bestowing upon him the title 'Zen Master Ningmi'. Ascending the high seat, the Master looked around at the assembly and said: 'If you act in accordance with (the Dharma), you will be free from burdens. Do you believe this?' Like the sun shining brightly and clearly, do not engage in further deliberation. Deliberation will not suffice. Even if you could deliberate thoroughly, it would only be called limited wisdom. Have you not heard the words of the former sages? 'People without mind accord with the Dao, the Dao without mind accords with people. Since people and the Dao are in accord, it is called a person of no affairs.' So, from what does one become an ordinary person? And from what does one become a sage? If you do not understand this, then you can be said to be covered by deluded emotions, unable to leave them. When deluded, there will be obstacles, there will be treatment and comparison, all kinds of differences. Suddenly awakening, there is nothing to be gained. For example, Yajñadatta (Yajñadatta, a character in Buddhist stories, who lost himself by mistaking his reflection for his head) mistook his reflection for his head, isn't that carrying his head to look for his head? However, even in the midst of delusion, the head is not lost. And when awakened, it is not that anything has been gained. Why is this? When people are deluded, it is said to be a loss; when people are awakened, it is said to be a gain. Gain and loss lie in people, what does it have to do with movement or stillness?' A monk

問。諸佛說法。普潤群機。和尚說法。甚麼人得聞。師曰。祇有汝不聞。問如何是報恩一句。師曰。道不是得么。問十二時中思量不到處。如何行履。師曰。汝如今在甚麼處。問祖嗣西來。如何舉唱。師曰。不違所請。問如何是一句。師曰。我答爭似汝舉。問佛為一大事因緣出世。未審和尚出世如何。師曰。恰好。曰恁么則大眾有賴。師曰。莫錯會。

金陵報慈文遂導師

杭州陸氏子。嘗究首楞嚴。甄會真妄緣起。本末精博。於是節科注。釋文句交絡。厥功既就。謁於法眼述己所業。深符經旨。眼曰。楞嚴豈不是有八還義。師曰。是。曰明還甚麼。師曰。明還日輪。曰日還甚麼。師懵然無對。眼誡令焚其所注之文。師自此服膺。請益始忘知解。金陵國主。署雷音覺海大導師。上堂。天人群生類。皆承此恩力。威權三界。德被四方。共稟靈光。咸稱妙義。十方諸佛常頂門。汝誰敢是非及乎。向這裡喚作開方便門。對根設教。便有如此如彼。流出無窮。若能依而奉行。有何不可。所以清涼先師道。佛是無事人。且如今覓個無事人。也不可得。僧問。巔山巖崖。還有佛法也無。師曰。汝喚甚麼作巔山巖崖。問如何是道。師曰。妄想顛倒。乃曰。老僧平生百無所解。日日一般。雖住此間。隨緣任運。今日諸上座與

【現代漢語翻譯】現代漢語譯本問：諸佛說法，普遍滋潤各種根器的眾生。和尚您說法，什麼人能夠聽聞？師父說：只有你聽不見。問：如何是報恩的一句話？師父說：說不是已經得了嗎？問：一天十二個時辰中，思量也思量不到的地方，如何行持？師父說：你現在在什麼地方？問：祖師西來，如何宣揚？師父說：不違背您的請求。問：如何是一句話？師父說：我回答哪裡比得上你提問？問：佛爲了一個重大因緣出現於世，不知道和尚您出世又是如何？師父說：恰好。（僧人）說：這樣說來大眾就有依靠了。師父說：不要錯會了意思。

金陵報慈文遂導師

杭州陸氏之子。曾經深入研究《首楞嚴經》（Śūraṅgama Sūtra）。辨別真妄緣起的本末，精深廣博。於是分章節科條，註釋文句，交織成篇。他的工作完成後，去拜見法眼禪師，陳述自己所做的事業，很符合經書的宗旨。法眼禪師說：《楞嚴經》難道不是有八還義嗎？（文遂導師）說：是的。（法眼禪師）問：明還什麼？（文遂導師）說：明還日輪。（法眼禪師）問：日還什麼？（文遂導師）茫然無對。法眼禪師告誡他燒掉所註釋的文章。文遂導師從此心悅誠服，請教禪師，開始忘記自己的知解。金陵國主，授予他雷音覺海大導師的稱號。（文遂導師）上堂說法：天上人間一切眾生，都承受這佛法的恩德和力量。佛法的威權遍佈三界，恩德覆蓋四方。共同稟受靈光，都稱讚佛法的微妙意義。十方諸佛常常頂戴佛法。你們誰敢對佛法說三道四呢？在這裡稱作開啟方便之門，針對不同根器的眾生而設立教法，便有如此這般，流出無窮的法門。如果能夠依照佛法奉行，有什麼不可以的呢？所以清涼國師（澄觀）說：佛是無事人。且如今尋找一個無事人，也不可得。僧人問：在最高的山峰和懸崖上，還有佛法嗎？師父說：你把什麼叫做最高的山峰和懸崖？問：什麼是道？師父說：妄想顛倒。於是（文遂導師）說：老僧我平生百無所解，每天都一樣。雖然住在這裡，隨順因緣，任其自然。今天各位上座與我相聚，又爲了什麼事呢？

【English Translation】 English version Question: The Buddhas preach the Dharma, universally benefiting all beings according to their capacities. When you, venerable monk, preach the Dharma, who can hear it? The Master said: Only you cannot hear it. Question: What is the one phrase to repay kindness? The Master said: Isn't speaking it already obtaining it? Question: Within the twelve periods of the day, how does one practice in a place beyond thought? The Master said: Where are you right now? Question: How is the ancestral succession from the West proclaimed? The Master said: Not violating your request. Question: What is the one phrase? The Master said: How can my answer compare to your question? Question: The Buddha appeared in the world for a great cause and condition. I don't know, venerable monk, how is your appearance in the world? The Master said: Exactly right. (The monk) said: In that case, the assembly has something to rely on. The Master said: Don't misunderstand.

The Instructor Wensui of Bao Ci Temple in Jinling

A son of the Lu family in Hangzhou. He once deeply studied the Śūraṅgama Sūtra (《首楞嚴經》). He distinguished the origin and end of true and false conditioned arising, with profound and extensive knowledge. Therefore, he divided it into chapters and sections, annotating the sentences and weaving them together. After his work was completed, he visited Dharma Eye Chan Master (法眼禪師), presenting his work, which greatly conformed to the sutra's principles. Dharma Eye Chan Master said: Doesn't the Śūraṅgama Sūtra have the meaning of the eight returns? (Instructor Wensui) said: Yes. (Dharma Eye Chan Master) asked: What does 'brightness' return to? (Instructor Wensui) said: 'Brightness' returns to the sun wheel. (Dharma Eye Chan Master) asked: What does the 'sun' return to? (Instructor Wensui) was at a loss for words. Dharma Eye Chan Master instructed him to burn the annotated text. From then on, Instructor Wensui submitted wholeheartedly, seeking instruction from the Chan Master, and began to forget his own intellectual understanding. The ruler of Jinling conferred upon him the title of Great Instructor of Thunder Sound Ocean of Awakening. (Instructor Wensui) ascended the Dharma seat and said: All beings in heaven and earth receive this grace and power. The authority of the Dharma pervades the three realms, and its virtue covers the four directions. Together, they receive the spiritual light and praise the wonderful meaning of the Dharma. The Buddhas of the ten directions always crown the Dharma. Who dares to criticize the Dharma? Here, it is called opening the gate of expedient means, establishing teachings according to the different capacities of beings, thus there are such and such, flowing out endless Dharma gates. If one can follow and practice the Dharma, what is impossible? Therefore, National Teacher Qingliang (澄觀) said: The Buddha is a person of no affairs. And now, to find a person of no affairs is impossible. A monk asked: On the highest peaks and cliffs, is there still the Buddha Dharma? The Master said: What do you call the highest peaks and cliffs? Question: What is the Tao? The Master said: Delusion and inversion. Then (Instructor Wensui) said: This old monk has no understanding of anything in his life, and every day is the same. Although I live here, I follow the conditions and let things be. Today, what is the purpose of all of you venerable ones gathering with me?

本無異。珍重。僧問。如何是無異底事。師曰。千差萬別。僧再問。師曰。止止不須說。且會取千差萬別。問如何是和尚家風。師曰。方丈板門扇。問如何是無相道場。師曰。四郎五郎廟。問如何是吹毛劍。師曰。簳麵杖。問如何是正直一路。師曰。遠遠近近。曰便恁么去時如何。師曰。咄哉癡人。此是險路。問僧。從甚麼處來。曰曹山來。師曰。幾程到此曰七程。師曰。行卻許多山林溪澗。何者是汝自己。曰總是。師曰眾生顛倒認物為己。曰如何是學人自己。師曰。總是。乃曰。諸上座各在此經冬過夏。還有人悟自己也無。山僧與汝證明。令汝真見不被邪魔所惑。問如何是學人自己。師曰。好個師僧。眼目甚分明。

漳州羅漢院守仁禪師

泉州人也。上堂。祇據如今。誰欠誰剩。然雖如此。猶是第二義門。上座。若明達得去。也且是一是二。更須子細看。僧問。如何是祖師西來的的意。師曰。即今是甚麼意。問如何是涅槃。師曰。生死。曰如何是生死。師曰。適來道甚麼。僧眾晚參。師曰。物物本來無處所。一輪明月印心池。便歸方丈。次住報恩。上堂。報恩這裡不曾與人揀話。今日與諸上座揀一兩則話。還願樂么。諸上座。鶴脛長。𠒎脛短。甘草甜。黃檗苦。恁么揀辨。還愜雅意么。諸上座。莫是血

脈不通。泥水有隔么。且莫錯會。珍重。僧問。如何是西來意。師曰。喚甚麼作西來意。曰恁么則無西來也。師曰。由汝口頭道。問如何是報恩家風。師曰。無汝著眼處。問。學人未委稟承。請師方便。師曰。莫相孤負么。曰恁么則有師資之分也。師曰。叢林見多。問如何是佛法大意。師曰。向汝道甚麼。問如何是無生之相。師曰。捨身受身。曰恁么則生死無過也。師曰。料汝恁么會。又曰。人人皆備理。一一盡圓常。僧便問。如何是圓常之理。師曰。無事不參差。曰恁么則蹤橫法界也。師曰。巧道有何難。問如何是不到三寸。師曰。你問我答。問僧。甚麼處來。曰福州來。師曰。䟦涉如許多山嶺。阿那個是上座自己。曰某甲親離福州。師曰。祇恁么。別更有商量。曰更作甚麼商量。師曰。汝話墮也。問不昧緣塵。請師一接。師曰。喚甚麼作緣塵。曰若不伸問。焉息疑情。師曰。若不是今日。便作官方。

撫州黃山良匡禪師

吉州人也。僧問。如何是黃山家風。師曰。筑著汝鼻孔。問如何是不遷義。師曰。春夏秋冬。問如何是一路涅槃門。師曰。汝問宗乘中一句豈不是。曰恁么則不哆哆。師曰。莫哆哆好。問眾星攢月時如何。師曰。喚甚麼作月。曰莫祇這個便是也無。師曰。這個是甚麼。問明鏡當臺。森

【現代漢語翻譯】現代漢語譯本脈不通。是說真理與世俗之間有隔閡嗎？切莫錯誤理解。珍重。僧人問：『如何是西來意？』（Bodhidharma從西方帶來的禪宗真諦是什麼？）師父說：『你把什麼叫做西來意？』僧人說：『這樣說來，就沒有西來意了。』師父說：『這是你口頭上說的。』問：『如何是報恩家風？』（如何是報答佛恩的家風？）師父說：『沒有你著眼的地方。』問：『學人還不明白稟承之處，請師父方便開示。』師父說：『不要互相辜負啊。』僧人說：『這樣說來，就有師資之分了。』師父說：『叢林里見得多了。』問：『如何是佛法大意？』師父說：『向你說什麼呢？』問：『如何是無生之相？』師父說：『捨身受身。』僧人說：『這樣說來，生死也沒有什麼可過的了。』師父說：『料想你會這樣理解。』又說：『人人皆備理，一一盡圓常。』僧人便問：『如何是圓常之理？』師父說：『無事不參差。』僧人說：『這樣說來，就縱橫法界了。』師父說：『巧言善辯有什麼難的。』問：『如何是不到三寸？』師父說：『你問我答。』問僧人：『從哪裡來？』答：『從福州來。』師父說：『跋涉了這麼多山嶺，哪個是上座你自己？』答：『某甲親自離開福州。』師父說：『僅僅是這樣嗎？別無其他可說的？』答：『還要作什麼商量？』師父說：『你話語落入窠臼了。』問：『不昧緣塵，請師父接引。』師父說：『你把什麼叫做緣塵？』答：『若不提問，如何止息疑情？』師父說：『若不是今日，便成了公事公辦。』撫州黃山良匡禪師吉州人。僧人問：『如何是黃山家風？』師父說：『筑著你的鼻孔。』問：『如何是不遷義？』師父說：『春夏秋冬。』問：『如何是一路涅槃門？』（通往涅槃的唯一道路是什麼？）師父說：『你問宗乘中的一句，豈不是？』答：『這樣說來，就不哆哆了。』師父說：『莫哆哆好。』問：『眾星攢月時如何？』師父說：『你把什麼叫做月？』答：『莫非就是這個？』師父說：『這個是什麼？』問：『明鏡當臺，森羅萬象。』

English version The pulse is not flowing. Is there a separation between truth and the mundane? Do not misunderstand. Take care. A monk asked: 'What is the meaning of the Bodhidharma's arrival from the West?' (What is the true essence of Zen Buddhism brought by Bodhidharma from the West?) The master said: 'What do you call the meaning of the arrival from the West?' The monk said: 'In that case, there is no meaning of the arrival from the West.' The master said: 'That's just what you say.' Asked: 'What is the family tradition of repaying kindness?' (What is the family tradition of repaying the Buddha's kindness?) The master said: 'There is no place for you to focus your eyes on.' Asked: 'This student does not yet understand what to inherit, please give me expedient guidance.' The master said: 'Don't let each other down.' The monk said: 'In that case, there is a distinction between teacher and student.' The master said: 'You've seen a lot in the monastery.' Asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'What should I say to you?' Asked: 'What is the appearance of non-birth?' The master said: 'Abandoning the body and receiving the body.' The monk said: 'In that case, there is nothing to pass through in birth and death.' The master said: 'I expected you to understand it that way.' He also said: 'Everyone is fully equipped with principle, and each and every one is completely perfect and constant.' The monk then asked: 'What is the principle of perfect constancy?' The master said: 'Nothing is uneven.' The monk said: 'In that case, it traverses the entire Dharma realm.' The master said: 'What's so difficult about clever words?' Asked: 'What is less than three inches?' The master said: 'You ask, I answer.' Asked a monk: 'Where do you come from?' Answered: 'From Fuzhou.' The master said: 'Having traveled through so many mountains, which one is you, the senior monk, yourself?' Answered: 'I personally left Fuzhou.' The master said: 'Is that all? Is there nothing else to say?' Answered: 'What else is there to discuss?' The master said: 'Your words have fallen into a trap.' Asked: 'Not being ignorant of conditioned dust, please guide me.' The master said: 'What do you call conditioned dust?' Answered: 'If I don't ask, how can I stop my doubts?' The master said: 'If it weren't for today, it would become an official matter.' Zen Master Liangkuang of Huangshan in Fuzhou He was from Jizhou. A monk asked: 'What is the family tradition of Huangshan?' The master said: 'It pokes your nostrils.' Asked: 'What is the meaning of non-relocation?' The master said: 'Spring, summer, autumn, and winter.' Asked: 'What is the one path to Nirvana?' (What is the only path to Nirvana?) The master said: 'Isn't it a phrase from the teachings of our sect that you are asking about?' Answered: 'In that case, I won't chatter.' The master said: 'It's good not to chatter.' Asked: 'What is it like when all the stars surround the moon?' The master said: 'What do you call the moon?' Answered: 'Isn't it just this?' The master said: 'What is this?' Asked: 'A bright mirror on the stand, myriad phenomena...'

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

羅為甚麼不現。師曰。那裡當臺。曰爭奈即今何。師曰。又道不現。

金陵報恩院玄則禪師

滑州衛南人也。初問青峰。如何是學人自己。峰曰。丙丁童子來求火。后謁法眼。眼問。甚處來。師曰。青峰。眼曰。青峰有何言句。師舉前話。眼曰。上座作么生會。師曰。丙丁屬火。而更求火。如將自己求自己。眼曰。與么會。又爭得。師曰。某甲祇與么。未審和尚如何。眼曰。你問我。我與你道。師問。如何是學人自己。眼曰。丙丁童子來求火。師于言下頓悟。開堂日。李王與法眼俱在會。僧問。龍吟霧起。虎嘯風生。學人知是出世邊事。到此為甚麼不會。師曰。會取好。僧舉頭看師。又看法眼。乃抽身入眾。法眼與李王當時失色。眼歸方丈。令侍者喚問話僧至。眼曰。上座適來問底話。許你具眼。人天眾前。何不禮拜蓋覆卻。眼摵一坐具。其僧三日後吐光而終。僧問。了了見佛性。如何是佛性。師曰。不欲便道。問如何是金剛大士。師曰。見也未。問如何是諸聖密密處。師曰。卻須會取自己。曰如何是和尚密密處。師曰。待汝會始得。上堂。諸上座。盡有常圓之月。各懷無價之珍。所以月在雲中。雖明而不照。智隱惑內。雖真而不通。無事久立。問如何是不動尊。師曰。飛飛飏飏。問如何是瞭然一句。師

【現代漢語翻譯】現代漢語譯本『羅』為什麼不顯現？禪師說：『它就在當下的檯面上。』那人說：『但現在又該如何呢？』禪師說：『又說它不顯現。』

金陵報恩院的玄則禪師

是滑州衛南人。起初他問青峰禪師：『什麼是學人自己的本來面目？』青峰禪師說：『丙丁童子來求火。』（丙丁在五行中屬火，比喻已經有火的人還來求火，多此一舉）後來玄則禪師去拜見法眼禪師。法眼禪師問：『從哪裡來？』玄則禪師說：『青峰禪師那裡來。』法眼禪師問：『青峰禪師有什麼言語？』玄則禪師便舉了之前與青峰禪師的對話。法眼禪師問：『你作何理解？』玄則禪師說：『丙丁屬火，卻更來求火，如同用自己來尋找自己。』法眼禪師說：『如果這樣理解，又有什麼好處呢？』玄則禪師說：『我只是這樣理解，不知和尚您怎麼看？』法眼禪師說：『你問我，我就告訴你。』玄則禪師問：『如何是學人自己的本來面目？』法眼禪師說：『丙丁童子來求火。』玄則禪師在法眼禪師的言語下頓悟。開堂說法那天，李王和法眼禪師都在場。有僧人問：『龍吟則霧起，虎嘯則風生，學人知道這是出世的景象，但到了這裡為什麼反而不明白了呢？』玄則禪師說：『好好體會。』那僧人抬頭看著玄則禪師，又看看法眼禪師，然後退回人群中。法眼禪師和李王當時都驚愕失色。法眼禪師回到方丈室，讓侍者叫來剛才問話的僧人。法眼禪師說：『你剛才問的話，我認可你已經具備了慧眼。在人天大眾面前，為什麼不禮拜來遮蓋此事呢？』法眼禪師隨即摔了一個坐具。那僧人三天後口吐光芒而終。有僧人問：『明明白白地見到佛性，什麼是佛性？』玄則禪師說：『不想說就直接說出來。』問：『什麼是金剛大士？』（指勇猛精進，摧伏一切邪魔的大菩薩）玄則禪師說：『見到了嗎？』問：『什麼是諸聖的秘密之處？』玄則禪師說：『需要自己去體會。』問：『什麼是和尚您的秘密之處？』玄則禪師說：『等你體會到了就知道了。』上堂說法時，玄則禪師說：『各位，你們都擁有常圓的明月，各自懷抱著無價的珍寶。所以明月在雲中，雖然明亮卻不能照耀；智慧隱藏在迷惑中，雖然真實卻不能通達。』沒事不要久站。問：『什麼是不動尊？』（指不動明王，象徵堅定不移的菩提心）玄則禪師說：『飛飛揚揚。』問：『什麼是瞭然一句？』

【English Translation】 English version Why doesn't 『Luo』 appear? The Master said, 『It's right on the stage.』 The person said, 『What about right now?』 The Master said, 『Again you say it doesn't appear.』

Chan Master Xuanze of Bao'en Monastery in Jinling

Was a native of Weinan in Huazhou. Initially, he asked Qingfeng, 『What is a student's own self?』 Qingfeng said, 『A Bing-Ding child comes seeking fire.』 (Bing and Ding belong to fire in the Five Elements, a metaphor for someone who already has fire seeking more, which is redundant) Later, Chan Master Xuanze went to visit Fayan. Fayan asked, 『Where do you come from?』 Xuanze said, 『From Qingfeng.』 Fayan asked, 『What words does Qingfeng have?』 Xuanze then recounted his previous conversation with Qingfeng. Fayan asked, 『How do you understand it?』 Xuanze said, 『Bing-Ding belongs to fire, yet seeks more fire, like using oneself to seek oneself.』 Fayan said, 『If you understand it that way, what good does it do?』 Xuanze said, 『That's just how I understand it. I wonder how the Master sees it?』 Fayan said, 『You ask me, and I'll tell you.』 Xuanze asked, 『What is a student's own self?』 Fayan said, 『A Bing-Ding child comes seeking fire.』 Xuanze had a sudden enlightenment upon hearing Fayan's words. On the day he began teaching, King Li and Chan Master Fayan were both present. A monk asked, 『When a dragon roars, mist arises; when a tiger howls, wind is born. The student knows these are worldly phenomena, but why doesn't he understand when he gets here?』 Xuanze said, 『Comprehend it well.』 The monk looked up at Xuanze, then looked at Fayan, and then retreated back into the crowd. Fayan and King Li were both astonished at that moment. Fayan returned to his abbot's room and had the attendant summon the monk who had asked the question. Fayan said, 『The question you asked earlier, I acknowledge that you already possess the eye of wisdom. In front of the assembly of humans and gods, why didn't you prostrate to cover up this matter?』 Fayan then threw down a sitting cloth. The monk emitted light from his mouth and died three days later. A monk asked, 『Seeing the Buddha-nature clearly, what is Buddha-nature?』 Xuanze said, 『Say it directly if you don't want to.』 Asked, 『What is a Vajra Bodhisattva?』 (referring to a great Bodhisattva who is brave and diligent, subduing all demons) Xuanze said, 『Have you seen it?』 Asked, 『What is the secret place of all the sages?』 Xuanze said, 『You need to comprehend it yourself.』 Asked, 『What is the Master's secret place?』 Xuanze said, 『You'll know when you comprehend it.』 When giving a Dharma talk, Xuanze said, 『Everyone, you all possess the constantly round moon, and each of you holds priceless treasures. Therefore, the moon is in the clouds, and although it is bright, it cannot illuminate; wisdom is hidden within delusion, and although it is real, it cannot penetrate.』 Don't stand for too long if there's nothing to do. Asked, 『What is Achala?』 (referring to Acala, symbolizing an unwavering Bodhi mind) Xuanze said, 『Fluttering and flying.』 Asked, 『What is the clear and distinct phrase?』

曰。對汝又何難。曰恁么道。莫便是也無。師曰。不對又何難。曰深領和尚恁么道。師曰。汝道。我道甚麼。問亡僧遷化向甚麼處去也。師曰。待汝生即道。曰賓主歷然。師曰。汝立地見亡僧。問如何是學人本來心。師曰。汝還曾道著也未。曰祇如道著如何體會。師曰。待汝問始得。問教中道。樹能生果。作玻璃色。未審此果何人得吃。師曰。樹從何來。曰學人有分。師曰。去果八萬四千。問如何是不遷義。師曰。江河競注。日月旋流。問宗乘中玄要處。請師一言。師曰。汝行腳來多少時也。曰不曾逢伴侶。師曰。少瞌睡。

金陵凈德院智筠達觀禪師

河中府王氏子。初住棲賢。上堂。從上諸聖。方便門不少。大抵祇要諸仁者有個見處。然雖未見。且不參差一絲髮許。諸仁者。亦未嘗違背一絲髮許。何以故。炟赫地顯露。如今便會取。更不費一毫氣力。還省要麼。設道毗盧有師。法身有主。斯乃抑揚對機施說。諸仁者作么生會對底道理。若也會。且莫嫌他佛語。莫重祖師。直下是自己眼明始得。僧問。如何是的的之言。師曰。道甚麼。問紛然覓不得時如何。師曰。覓個甚麼不得。問如何是祖師意。師曰。用祖師意作甚麼。問今朝呈遠瑞。正意為誰來。師曰。大眾盡見汝恁么問。江南國主創凈德院。延請居

【現代漢語翻譯】現代漢語譯本問：回答你又有什麼難的？答：如果這樣說，莫非就是這樣嗎？師：不回答你又有什麼難的？答：我深深領會和尚您這樣說。師：你說，我說了什麼？問：亡僧（已經去世的僧人）遷化（去世）后往哪裡去了？師：等你出生了就告訴你。答：賓主（指問答雙方）分明。師：你站在這裡就見到亡僧。問：如何是學人（求學者）本來心？師：你還曾說過它嗎？答：如果說到了，又該如何體會？師：等你問的時候才能說。問：經教中說，樹能生果，呈現玻璃色，不知道這果實是誰能吃到的？師：樹從哪裡來？答：學人有份。師：去掉果實，還有八萬四千。問：如何是不遷義（永恒不變的真理）？師：江河奔流，日月旋轉。問：宗乘（佛教宗派）中最玄妙的地方，請老師用一句話說。師：你行腳（雲遊參學）多少時間了？答：不曾遇到伴侶。師：少睡點覺。

金陵凈德院智筠達觀禪師

河中府王氏之子。最初住在棲賢寺。上堂說法：從古至今的諸位聖人，方便法門不少，大抵只是要各位仁者有個見處（領悟之處）。即使尚未見到，也未曾參差一絲一毫。各位仁者，也未曾違背一絲一毫。為什麼呢？光明赫赫地顯露，如今便會取，更不費一毫氣力。還明白嗎？假設說毗盧遮那佛（宇宙的本體佛）有老師，法身（佛的化身）有主，這乃是抑揚頓挫地對機施教。各位仁者，如何體會這其中的道理？如果體會了，就不要嫌棄佛語，不要看重祖師，當下就是自己眼明（開悟）的時候。僧問：如何是的的之言（真實不虛的話語）？師：說什麼？問：紛亂地尋找卻找不到的時候該怎麼辦？師：尋找什麼找不到？問：如何是祖師意（禪宗祖師的意旨）？師：用祖師意做什麼？問：今天呈現遠瑞（吉祥的徵兆），正意是爲了誰而來？師：大眾都看見你這樣問。江南國主建立凈德院，延請我來居住。

【English Translation】 English version Question: What difficulty is there in answering you? Answer: If it's said like that, could it be so? Master: What difficulty is there in not answering you? Answer: I deeply understand the way the Master speaks. Master: You say, what did I say? Question: Where does the deceased monk (wáng sēng) (a monk who has passed away) go after transmigration (qiān huà) (death)? Master: I'll tell you when you are born. Answer: Host and guest (bīn zhǔ) (questioner and answerer) are distinct. Master: You see the deceased monk standing right here. Question: What is the original mind of the student (xué rén) (seeker of knowledge)? Master: Have you ever spoken of it? Answer: If it has been spoken of, how should it be understood? Master: It can only be said when you ask. Question: The teachings say, 'A tree can bear fruit, with the color of glass.' I wonder, who can eat this fruit? Master: Where does the tree come from? Answer: The student has a share. Master: Remove the fruit, and there are eighty-four thousand. Question: What is the meaning of immutability (bù qiān yì) (the meaning of unchanging truth)? Master: Rivers rush, and the sun and moon revolve. Question: In the Zen tradition (zōng chéng), what is the most profound point? Please, Master, say it in one word. Master: How long have you been traveling (xíng jiǎo) (wandering and studying)? Answer: I have never met a companion. Master: Sleep less.

Chan Master Zhijun Daguan of Jingde Monastery in Jinling

A son of the Wang family from Hezhong Prefecture. He initially resided at Qixian Temple. In his Dharma talk, he said: 'The expedient means of all the sages from the past are numerous, but generally, they only want all of you to have a place to see (jiàn chù) (a place of realization). Even if you have not yet seen it, there is not a hair's breadth of difference. All of you have never violated it by a hair's breadth. Why? It is brilliantly revealed, and now you can grasp it without expending a bit of effort. Do you understand? Suppose it is said that Vairocana Buddha (pílú zhēnà fó) (the cosmic Buddha) has a teacher, and the Dharmakaya (fǎ shēn) (the body of the Buddha) has a master, this is merely skillful teaching according to the situation. How do you understand the underlying principle? If you understand, then do not dislike the Buddha's words, and do not value the patriarchs. It is only when your own eyes are clear (enlightened) that you can attain it.' A monk asked: 'What are the words of truth (dì dì zhī yán) (true and unadulterated words)?' Master: What are you saying? Question: What should I do when I search frantically but cannot find it? Master: What are you searching for that you cannot find? Question: What is the meaning of the Patriarch (zǔ shī yì) (the intention of the Zen patriarchs)? Master: What do you do with the Patriarch's intention? Question: Today, a distant auspicious sign (yuǎn ruì) (auspicious omen) is presented. For whom is the true intention? Master: The assembly has seen you ask this. The ruler of Jiangnan established Jingde Monastery and invited me to reside here.

之。署達觀禪師。上堂。夫欲慕道。也須上上根器始得。造次中下不易承當。何以故。佛法非心意識境界。上座莫恁么懱猰地。他古人道。沙門眼。把定世界。涵蓋乾坤。綿綿不漏絲髮。所以諸佛讚歎。讚歎不及。比喻。比喻不及。道上座威光赫奕。亙古亙今。幸有如是家風。何不紹續取。為甚麼自生卑劣。枉受辛勤。不能曉悟。祇為如此。所以諸佛出興於世。祇為如此。所以諸佛唱入涅槃。祇為如此。所以祖師特地西來。僧問。諸聖皆入不二法門。如何是不二法門。師曰。但恁么入。曰恁么則今古同然去也。師曰。汝道甚麼處是同。問如何是佛法大意。師曰。恰問著。曰恁么則學人禮拜也。師曰。汝作么生會。問如何是佛。師曰。如何不是。乃曰。吾不能投身巖谷。滅跡市廛。而出入禁庭。以重煩世主。吾之過也。遂屢辭歸故山。國主錫以五峰棲玄蘭若。

高麗國道峰山慧炬國師

始發機於法眼之室。本國主思慕。遣使來請。遂回故地。國主受心訣。禮待彌厚。一日請入王府。上堂。師指威鳳樓示眾曰。威鳳樓為諸上座舉揚了也。還會么。儻若會。且作么生會。若道不會。威鳳樓作么生不會。珍重。

杭州真身寶塔寺紹巖禪師

雍州劉氏子。吳越王命師開法。署了空大智常照禪師。上堂。

【現代漢語翻譯】現代漢語譯本：達觀禪師升座說法：想要追求真理，必須要有上上根器才行。資質平庸或低下的人難以承擔。為什麼呢？佛法不是心意識能夠達到的境界。各位不要輕視它。古人說，『沙門的眼睛，把握著整個世界，包容著天地，細密得連一絲頭髮也漏不掉。』所以諸佛讚歎，讚歎也無法企及，比喻也無法比擬。各位的光輝，亙古亙今。有這麼好的家風，為什麼不繼承下去呢？為什麼自甘卑微低下，白白地受苦受累？不能覺悟，就是因為這樣。所以諸佛才出現於世，就是因為這樣。所以諸佛才宣唱進入涅槃，就是因為這樣。所以祖師才特地從西方來到這裡。

有僧人問：諸聖都進入了不二法門，什麼是『不二法門』？禪師說：『只要這樣進入。』僧人說：『這樣說來，古今都是一樣的了？』禪師說：『你說哪裡是一樣的？』

問：什麼是佛法的大意？禪師說：『問得正好。』僧人說：『這樣，學生就禮拜了。』禪師說：『你打算怎麼理解？』

問：什麼是佛？禪師說：『什麼不是佛？』

於是說：『我不能隱居山林，也不能在市井中隱藏軌跡，卻出入宮廷，加重世主的負擔，這是我的過錯。』於是多次請求回到故鄉的山中。國主賜予五峰棲玄蘭若（寺廟名）。

高麗國道峰山慧炬國師

最初在法眼禪師門下開悟。本國國王思念他，派遣使者來請。於是回到故鄉。國王接受了他的心法，禮遇非常優厚。一天，請他進入王府升座說法。禪師指著威鳳樓給眾人看，說：『威鳳樓已經被各位舉揚了。』明白了嗎？如果明白，又該如何理解？如果說不明白，威鳳樓又怎麼會不明白呢？珍重！

杭州真身寶塔寺紹巖禪師

是雍州劉氏的兒子。吳越王命令禪師開壇說法，賜號了空大智常照禪師。升座說法。

【English Translation】 English version: Zen Master Daguan ascended the Dharma seat and said: 'If you wish to aspire to the Dao (path), you must have the highest faculties to begin with. Those of mediocre or lower capacity cannot easily undertake it. Why? The Buddha-dharma is not a realm of mind-consciousness. Do not belittle it. The ancients said, 'The eye of a Shramana (monk) grasps the entire world, encompasses the universe, and is so meticulous that not even a strand of hair can slip through.' Therefore, all Buddhas praise it, but their praise falls short; analogies cannot compare. Your radiance extends from ancient times to the present. Fortunately, you have such a family tradition. Why not continue it? Why demean yourselves and suffer hardship in vain? The reason you cannot awaken is precisely because of this. Therefore, Buddhas appear in the world, precisely because of this. Therefore, Buddhas proclaim entering Nirvana, precisely because of this. Therefore, the Patriarch (Bodhidharma) came from the West specifically for this purpose.'

A monk asked: 'All sages enter the non-dual Dharma gate. What is the 'non-dual Dharma gate'?' The Zen Master said: 'Just enter in this way.' The monk said: 'If that's the case, then the past and present are the same?' The Zen Master said: 'Where do you say they are the same?'

Asked: 'What is the great meaning of the Buddha-dharma?' The Zen Master said: 'You've asked well.' The monk said: 'In that case, this student will bow.' The Zen Master said: 'How do you intend to understand it?'

Asked: 'What is Buddha?' The Zen Master said: 'What is not?'

Then he said: 'I cannot seclude myself in mountain valleys, nor can I hide my traces in the marketplace, yet I enter and exit the forbidden court, adding to the burdens of the world's rulers. This is my fault.' Therefore, he repeatedly requested to return to his native mountains. The ruler bestowed upon him the Qixuan Lanruo (temple name) on Five Peaks.

National Teacher Huiju of Dobong Mountain in Goryeo (ancient Korean kingdom)

He initially attained enlightenment under Zen Master Fayan. The king of his native country missed him and sent envoys to invite him. Thus, he returned to his homeland. The king received his mind-seal and treated him with great respect. One day, he was invited to ascend the Dharma seat in the royal palace. The Zen Master pointed to the Weifeng Pavilion (building name) and showed it to the assembly, saying: 'The Weifeng Pavilion has already been praised by all of you.' Do you understand? If you understand, how should you understand it? If you say you don't understand, how can the Weifeng Pavilion not understand? Treasure this!'

Zen Master Shaoyan of True Body Pagoda Temple in Hangzhou

He was a son of the Liu family in Yongzhou. The King of Wuyue (historical kingdom) ordered the Zen Master to open the Dharma, bestowing upon him the title 'Zen Master Liaokong Dazhi Changzhao'. He ascended the Dharma seat.

山僧素寡知見。本期閑放。唸經待死。豈謂。今日大王勤重。苦勉山僧。效諸方宿德。施張法筵。然大王致請。也祇圖諸仁者明心。此外別無道理。諸仁者。還明心也未。莫不是語言譚笑時。凝然杜默時。參尋知識時。道伴商略時。觀山玩水時。耳目絕對時。是汝心否。如上所解。盡為魔魅所攝。豈曰明心。更有一類人。離身中妄想外。別認遍十方世界。含日月。包太虛。謂是本來真心。斯亦外道所計。非明心也。諸仁者要會么。心無是者。亦無不是者。汝擬執認其可得乎。僧問。六合澄清時如何。師曰。大眾誰信汝。師開寶四年七月示疾。謂門弟子曰。諸行無常。即常住相。言訖跏趺而逝。

臺州般若寺敬遵通慧禪師

上堂。皎皎炟赫地。亙古亙今也。未曾有纖毫間斷相。無時無節。長時拶定。上座無通氣處。所以道。山河大地。是上座善知識。放光動地。觸處露現。實無絲頭許法可作隔礙。如今因甚麼卻不會。特地生疑去。無事不用久立。僧問。優曇花折人皆睹。般若家風賜一言。師曰。不因上座問。不曾舉似人。曰恁么則般若雄峰詎齊今古。師曰。也莫錯會。問牛頭未見四祖時。為甚麼百鳥銜華。師曰。汝甚麼處見。曰見后為甚麼不銜華。師曰。且領話好。問靈山一會。迦葉親聞。未審今日一會。

【現代漢語翻譯】現代漢語譯本：山僧我向來見識淺薄，本想清閑度日，唸經等死。哪裡想到，今天大王您如此看重，勉勵我效仿各方高僧大德，設壇講法。然而大王您懇請我來，也只是爲了諸位明白自己的心，此外沒有別的道理。諸位，你們明白自己的心了嗎？莫不是在談笑風生時，在沉默不語時，在參訪求教時，在與道友商量時，在觀山玩水時，在耳目完全隔絕時，認為那就是你的心嗎？如果像上面這樣理解，全都是被邪魔外道所迷惑，怎麼能說是明白了真心呢？還有一類人，離開自身中的虛妄念想之外，另外去認識那遍佈十方世界，包含日月，包容太虛的，認為那就是本來的真心。這也是外道的想法，不是真正的明心。諸位想要領會嗎？心既不是『是』，也不是『不是』。你想要執著地去認識它，怎麼可能得到呢？有僧人問：『六合（指天地四方）澄清的時候是怎樣的？』禪師說：『大眾誰會相信你？』敬遵通慧禪師在開寶四年七月生病，告訴弟子們說：『諸行無常，即是常住之相。』說完就結跏趺坐而逝世了。

臺州般若寺敬遵通慧禪師

上堂說法。光明澄澈，亙古至今都是如此。從未有過絲毫的間斷。沒有時間，沒有節律，永遠都是這樣。讓各位沒有喘息的機會。所以說，山河大地，是各位的善知識，放光動地，處處顯現。實際上沒有一絲一毫的法可以作為阻礙。如今為什麼卻不能領會，反而平白無故地產生疑惑呢？沒事就不要久站了。有僧人問：『優曇花開，人人都看得見，請禪師賜予般若寺的家風。』禪師說：『如果不是你問，我從不向人提起。』僧人說：『如此說來，般若寺的雄偉氣勢豈不是與古今齊平？』禪師說：『也不要錯誤理解。』僧人問：『牛頭禪師未見四祖道信（Daoxin）時，為什麼百鳥銜花？』禪師說：『你從哪裡看見的？』僧人說：『見后為什麼不銜花？』禪師說：『先領會話中的意思吧。』僧人問：『靈山法會（Griddhakuta），迦葉尊者（Mahakasyapa）親自聽聞佛法，不知道今天這一場法會，』

【English Translation】 English version: I, a humble monk, have always been limited in knowledge and insight. I originally intended to live a life of leisure, chanting scriptures and awaiting death. Who would have thought that today, Your Majesty would value me so highly, urging me to emulate the virtuous elders of various places and set up a Dharma assembly. However, Your Majesty's invitation is solely for the sake of all of you understanding your own minds; there is no other reason. Have you all understood your own minds? Could it be that you think your mind is revealed when you are talking and laughing, when you are silently meditating, when you are seeking guidance from teachers, when you are discussing with fellow practitioners, when you are enjoying the mountains and rivers, or when your senses are completely cut off? If you understand it in the ways mentioned above, you are all deluded by demons and heretics; how can you say you have understood your true mind? There is another type of person who, apart from the deluded thoughts within themselves, seeks to recognize the ten directions of the world, encompassing the sun and moon, and embracing the vast emptiness, believing that to be their original true mind. This is also the view of heretics, not true mind-understanding. Do you all want to understand? The mind is neither 'is' nor 'is not'. If you try to grasp and recognize it, how can you possibly attain it? A monk asked: 'What is it like when the six harmonies (the cosmos) are clear and pure?' The Master said: 'Who among the assembly would believe you?' In the seventh month of the fourth year of Kaibao, Venerable Jingzun Tonghui (Jingzun Tonghui) of the Prajna Temple (Bore Si) in Taizhou fell ill and said to his disciples: 'All conditioned things are impermanent, which is the very nature of permanence.' After saying this, he sat in the lotus position and passed away.

Venerable Jingzun Tonghui of Prajna Temple in Taizhou

Ascending the Dharma Hall. Bright and radiant, it has been like this from ancient times to the present. There has never been the slightest interruption. Without time, without seasons, it is always like this. Leaving you all with no room to breathe. Therefore, it is said that the mountains, rivers, and earth are your good teachers, radiating light and shaking the earth, revealing themselves everywhere. In reality, there is not a single Dharma that can serve as an obstacle. Why can't you understand it now, but instead create doubts for no reason? Do not stand for too long if there is nothing to do. A monk asked: 'The Udumbara flower (Udumbara) blooms, and everyone sees it. Please bestow a word on the family style of Prajna Temple.' The Master said: 'If you hadn't asked, I would never have mentioned it to anyone.' The monk said: 'In that case, isn't the majestic aura of Prajna Temple equal to that of ancient and modern times?' The Master said: 'Don't misunderstand.' A monk asked: 'When Niu-tou (Niutou) had not yet seen the Fourth Patriarch Daoxin (Daoxin), why did the hundred birds carry flowers?' The Master said: 'Where did you see it?' The monk said: 'Why don't they carry flowers after seeing him?' The Master said: 'First understand the meaning of the words.' A monk asked: 'At the Vulture Peak Assembly (Griddhakuta), Venerable Mahakasyapa (Mahakasyapa) personally heard the Dharma. I wonder about today's assembly,'

何人得聞。師曰。試舉迦葉聞底看。曰恁么則迦葉親聞去也。師曰。亂道作么。師自述真贊曰。真兮寥廓。郢人圖雘。岳聳云空。澄潭月躍。

廬山歸宗䇿真法施禪師

曹州魏氏子也。初名慧超。謁法眼問曰。慧超咨和尚。如何是佛。眼曰。汝是慧超。師從此悟入。住後上堂。諸上座。見聞覺知。祇可一度。祇如會了。是見聞覺知。不是見聞覺知。要會么。與諸上座說破了也。待汝悟始得。久立珍重。僧問。如何是佛。師曰。我向汝道。即別有也。問如何是歸宗境。師曰。是汝見甚麼。曰如何是境中人。師曰。出去。問國王請命。大啟法筵。不落見聞。請師速道。師曰。閑言語。曰師意如何。師曰。又亂說。問承教有言。將此深心奉塵剎。是則名為報佛恩。塵剎即不問。如何是報佛恩。師曰。汝若是則報佛恩。問無情說法。大地得聞。師子吼時如何。師曰。汝還聞么。曰恁么則同無情也。師曰。汝不妨會得好。問古人以不離見聞為宗。未審和尚以何為宗。師曰。此問甚好。曰猶是三緣四緣。師曰。莫亂道。

洪州同安院紹顯禪師

僧問。王恩降旨師親受。熊耳家風乞一言。師曰。已道了也。問千里投師。請師一接。師曰。好入處。云蓋山乞瓦造殿。有官人問。既是云蓋。何用乞瓦。僧無對。

【現代漢語翻譯】現代漢語譯本：有人問：『誰能聽聞（佛法）？』禪師說：『你試著舉出迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）聽聞的例子來看看。』那人說：『這樣說來，就是迦葉親自聽聞了。』禪師說：『胡說八道些什麼？』禪師自己吟誦真贊說：『真理啊，多麼空曠寂寥！如同郢地人描繪的雘（紅色顏料）。山嶽高聳，直入雲霄，澄澈的潭水，倒映著跳躍的月亮。』

廬山歸宗䇿真法施禪師

是曹州魏氏人家的兒子。最初名叫慧超。他拜見法眼禪師，問道：『慧超請教和尚，什麼是佛？』法眼禪師說：『你就是慧超。』禪師從此領悟入門。住持寺院后，禪師上堂說法：『各位，見聞覺知，只可一度（即不可執著于見聞覺知）。如果領會了，是見聞覺知，又不是見聞覺知。想要領會嗎？我已經為各位說破了。等待你們自己去領悟。』說完，站立良久，珍重告別。有僧人問：『什麼是佛？』禪師說：『我如果向你說了，就又有了分別。』問：『什麼是歸宗的境界？』禪師說：『你看見了什麼？』那人說：『什麼是境界中的人？』禪師說：『出去！』問：『國王（國王）大開法筵，不落入見聞，請禪師快說。』禪師說：『閒言碎語。』那人說：『禪師的意思如何？』禪師說：『又在胡說。』問：『承蒙教誨，有言說：『將此深心奉塵剎（無數世界），是則名為報佛恩。』塵剎暫且不問，如何是報佛恩？』禪師說：『你如果是這樣，就是報佛恩。』問：『無情說法，大地得聞，獅子吼時如何？』禪師說：『你還聽得見嗎？』那人說：『這樣說來，就和無情之物一樣了。』禪師說：『你倒是領會得很好。』問：『古人以不離見聞為宗旨，不知和尚以什麼為宗旨？』禪師說：『這個問題問得很好。』那人說：『還是三緣四緣（指因緣和合）』禪師說：『不要胡說八道。』

洪州同安院紹顯禪師

有僧人問：『王恩降旨，禪師親自接受，熊耳山（地名）的家風，請您說一句。』禪師說：『已經說過了。』問：『千里迢迢來拜見禪師，請禪師接引一下。』禪師說：『好進入的地方。』云蓋山（地名）要乞瓦來建造殿宇，有官員問：『既然是云蓋山，為何還要乞瓦？』僧人無言以對。

【English Translation】 English version: Someone asked: 'Who can hear (the Dharma)?' The Master said: 'Try to cite an example of what Mahākāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) heard.' The person said: 'In that case, it was Mahākāśyapa who heard it himself.' The Master said: 'What nonsense are you talking about?' The Master himself recited a true verse, saying: 'Truth is so vast and desolate! Like the people of Ying painting with red pigment. The mountains soar into the empty clouds, and the clear pool reflects the leaping moon.'

Zen Master Ce Zhen Fa Shi of Guizong Temple on Mount Lu

He was the son of the Wei family in Caozhou. His original name was Huichao. He visited Zen Master Fayan and asked: 'Huichao inquires of the Abbot, what is Buddha?' Zen Master Fayan said: 'You are Huichao.' From this, the Master attained enlightenment. After residing in the temple, the Master ascended the hall and said: 'Everyone, seeing, hearing, feeling, and knowing are only permissible once (meaning one should not be attached to them). If you understand, it is seeing, hearing, feeling, and knowing, and yet it is not seeing, hearing, feeling, and knowing. Do you want to understand? I have already explained it to you all. Wait for you to realize it yourselves.' After speaking, he stood for a long time and bid farewell with respect. A monk asked: 'What is Buddha?' The Master said: 'If I tell you, then there will be another distinction.' Asked: 'What is the realm of Guizong?' The Master said: 'What do you see?' The person said: 'What is the person in the realm?' The Master said: 'Get out!' Asked: 'The King (King) is holding a grand Dharma assembly, not falling into seeing and hearing, please Master speak quickly.' The Master said: 'Idle chatter.' The person said: 'What does the Master mean?' The Master said: 'Again talking nonsense.' Asked: 'We have been taught, saying: 'Dedicate this deep mind to the dust realms (countless worlds), this is called repaying the Buddha's kindness.' The dust realms are not in question for now, how is one to repay the Buddha's kindness?' The Master said: 'If you are like this, then you are repaying the Buddha's kindness.' Asked: 'Inanimate objects preach the Dharma, the earth hears it, what about when the lion roars?' The Master said: 'Can you still hear it?' The person said: 'In that case, it is the same as inanimate objects.' The Master said: 'You understand it quite well.' Asked: 'The ancients took not departing from seeing and hearing as their principle, I wonder what the Master takes as his principle?' The Master said: 'This is a very good question.' The person said: 'It is still three conditions and four conditions (referring to the aggregation of causes and conditions).' The Master said: 'Don't talk nonsense.'

Zen Master Shao Xian of Tongan Temple in Hongzhou

A monk asked: 'The King's grace descends, the Master personally receives it, the family style of Mount Xiong'er (place name), please say a word.' The Master said: 'It has already been said.' Asked: 'I have come from a thousand miles to see the Master, please guide me.' The Master said: 'A good place to enter.' Mount Yungai (place name) wants to beg for tiles to build a temple, an official asked: 'Since it is Mount Yungai, why beg for tiles?' The monk was speechless.

師代曰。罕遇其人。

廬山棲賢慧圓禪師

上堂。出得僧堂門。見五老峰。一生參學事畢。何用更到這裡來。雖然如此。也勞上座一轉了也。珍重。僧問。不是風動。不是幡動。未審古人意旨如何。師曰。大眾一時會取。上堂。有僧擬問。師乃指其僧曰。住住。其僧進步問。從上宗乘請師舉唱。師曰。前言不構。后語難追。曰未審今日事如何。師曰。不會人言語。問如何是佛法大意。師曰好。問如何是棲賢境。師曰。入得三門便合知。問如何是祖師西來意。師曰。此土不欠少。

洪州觀音院從顯禪師

泉州人也。上堂。眾集。良久曰。文殊深贊居士。未審居士受贊也無。若受贊。何處有居士邪。若不受贊。文殊不可虛發言也。大眾作么生會。若會。真個衲僧。僧問。居士默然。文殊深贊。此意如何。師曰。汝問我答。曰忽遇恁么人出頭來。又作么生。師曰。行到水窮處。坐看云起時。問如何是觀音家風。師曰。眼前看取。曰忽遇作者來。作么生見待。師曰。貧家祇如此。未必便言歸。問久負沒絃琴。請師彈一曲。師曰。作么生聽。其僧側耳。師曰。賺殺人。乃曰。盧行者當時大庾嶺頭謂明上座言。莫思善莫思惡。還我明上座本來面目來。觀音今日不恁么道。還我明上座來。恁么道。是曹溪子

【現代漢語翻譯】現代漢語譯本：師父（師代）說：『很難遇到這樣的人啊。』

廬山棲賢慧圓禪師

上堂開示：『走出僧堂的門，就能看見五老峰。一生參學的事情已經完畢。還用得著再到這裡來嗎？』雖然這麼說，也勞煩各位上座跑一趟了。珍重。有僧人問：『不是風在動，也不是幡在動，不知道古人的意旨是什麼？』師父說：『希望大家一時都能領會。』上堂開示：有僧人想要提問，師父就指著那個僧人說：『住口，住口。』那個僧人走上前問道：『請師父開示從上以來的宗門心法。』師父說：『前面的話已經說不出來了，後面的話難以追趕。』僧人說：『不知道今天的事情如何？』師父說：『你不會聽人說話。』問：『什麼是佛法的大意？』師父說：『好。』問：『什麼是棲賢的境界？』師父說：『進入三門就應該知道。』問：『什麼是祖師西來意？』師父說：『此土不欠缺。』

洪州觀音院從顯禪師

泉州人。上堂開示：大眾聚集。良久后說：『文殊菩薩深深地讚歎維摩詰居士，不知道維摩詰居士接受讚歎了嗎？如果接受讚歎，哪裡還有維摩詰居士呢？如果不接受讚歎，文殊菩薩不可能說虛妄的話。』大家怎麼理解？如果理解了，才是真正的衲僧。有僧人問：『維摩詰居士默然不語，文殊菩薩深深讚歎，這是什麼意思？』師父說：『你問我答。』僧人說：『如果遇到這樣的人出來，又該怎麼辦？』師父說：『行到水窮處，坐看云起時。』問：『什麼是觀音院的家風？』師父說：『眼前看取。』僧人說：『如果遇到內行的人來，怎麼對待？』師父說：『貧窮人家只有這些，未必就要說回家。』問：『長久以來揹負著沒有琴絃的琴，請師父彈奏一曲。』師父說：『怎麼聽？』那個僧人側耳傾聽。師父說：『騙人啊。』於是說：『盧行者（六祖慧能）當時在大庾嶺頭對明上座說：不要思善，不要思惡，還我明上座本來的面目來。觀音院今天不這麼說，還我明上座來，這麼說，才是曹溪的子孫。』

【English Translation】 English version: The master (Shi Dai) said: 'It is rare to encounter such a person.'

Chan Master Huixian Huiyuan of Qixian Temple on Mount Lu

Ascending the Dharma hall: 'Having stepped out of the monks' hall and seen the Five Old Men Peaks, the matter of a lifetime's study is complete. What need is there to come here again?' Although I say this, I have troubled you all to make this trip. Treasure this. A monk asked: 'It is not the wind moving, nor is it the pennant moving. What is the ancient's intention?' The master said: 'May everyone understand it all at once.' Ascending the Dharma hall: A monk intended to ask a question, but the master pointed at the monk and said: 'Stop, stop.' The monk stepped forward and asked: 'Please, Master, expound the essence of the lineage from above.' The master said: 'Previous words cannot be constructed, later words are difficult to pursue.' The monk said: 'I do not know what today's matter is?' The master said: 'You do not understand human speech.' Asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'Good.' Asked: 'What is the realm of Qixian?' The master said: 'Upon entering the three gates, one should know.' Asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'This land lacks nothing.'

Chan Master Congxian of Guanyin Monastery in Hongzhou

A person from Quanzhou. Ascending the Dharma hall: The assembly gathers. After a long while, he said: 'Manjusri (Wenshu) deeply praises the layman Vimalakirti (Weimojie jushi). I wonder if the layman accepts the praise? If he accepts the praise, where is the layman Vimalakirti? If he does not accept the praise, Manjusri cannot speak falsely.' How does everyone understand this? If you understand, you are truly a Chan monk. A monk asked: 'The layman Vimalakirti is silent, and Manjusri deeply praises him. What is the meaning of this?' The master said: 'You ask, and I answer.' The monk said: 'If such a person were to come forward, what would you do?' The master said: 'Walk to the end of the water, sit and watch the clouds rise.' Asked: 'What is the family style of Guanyin Monastery?' The master said: 'Look right before your eyes.' The monk said: 'If an expert comes, how will you treat him?' The master said: 'A poor family is just like this; it is not necessarily time to speak of returning home.' Asked: 'For a long time, I have been carrying a stringless zither. Please, Master, play a tune.' The master said: 'How will you listen?' The monk pricked up his ears. The master said: 'Deceiving people!' Then he said: 'Layman Lu (Huineng, the Sixth Patriarch) at Dayu Ridge said to the monk Ming: Do not think of good, do not think of evil; return to me the original face of the monk Ming. Guanyin Monastery does not say it this way today; return to me the monk Ming. To say it this way is to be a descendant of Caoxi (the Sixth Patriarch's lineage).'

孫也無。若是曹溪子孫。又爭除卻四字。若不是。又過在甚麼處。試出來商量看。良久曰。此一眾。真行腳人也。便下座。太平興國八年九月中。師謂檀那袁長史曰。老僧三兩日間歸鄉去。袁曰。和尚年尊。何更思鄉。師曰。歸鄉圖得好鹽吃。袁不測其言。翌日師不疾坐亡。袁建塔于西山。

洛京興善棲倫禪師

僧問。如何是佛。師曰。向汝道甚麼即得。問如何是西來意。師曰。適來猶記得。

洪州嚴陽新興院齊禪師

僧問。如何得出三界去。師曰。汝還信么。曰信則深信。乞和尚慈悲。師曰。祇此信心。亙古亙今。快須究取。何必沉吟。要出三界。三界唯心。師因雪謂眾曰。諸上座。還見雪么。見即有眼。不見無眼。有眼即常。無眼即斷。恁么會得。佛身充滿。問學人辭去泐潭。乞和尚示個入路。師曰。好個入路。道心堅固。隨眾參請。隨眾作務。要去便去。要住便住。去之與住。更無他故。若到泐潭。不審馬祖。

潤州慈雲匡達禪師

僧問。佛以一大事因緣故。出現於世。未審和尚出世如何。師曰。恰好。曰作么生。師曰。不好。

蘇州薦福院紹明禪師

州將錢仁奉請住持。乃問。如何是和尚家風。師曰。一切處看取。

澤州古賢院謹禪師

侍立

【現代漢語翻譯】現代漢語譯本孫也無。若是曹溪（地名，指六祖慧能的道場）子孫，又怎能除去『四字』（具體指什麼需要根據上下文推斷，此處存疑）。若不是曹溪子孫，那又錯在什麼地方？試著說出來商量看看。良久，禪師說：『這一群人，真是雲遊四方的行腳僧啊。』便走下座位。太平興國八年九月中，禪師對檀越（施主）袁長史說：『老僧我三兩日內就要回鄉去了。』袁長史說：『和尚您年事已高，為何還思念家鄉？』禪師說：『回鄉是爲了能吃到好鹽。』袁長史不明白他話中的意思。第二天，禪師無疾而終。袁長史在西山為他建造了塔。

洛京（地名，今洛陽）興善寺棲倫禪師

有僧人問：『什麼是佛？』禪師說：『告訴你什麼才好呢？』問：『什麼是西來意（禪宗用語，指達摩祖師從西方帶來的禪宗宗旨）？』禪師說：『剛才還記得。』

洪州（地名，今江西）嚴陽新興院齊禪師

有僧人問：『如何才能脫離三界（佛教用語，指欲界、色界、無色界）？』禪師說：『你相信嗎？』僧人說：『相信，而且深信不疑。懇請和尚慈悲開示。』禪師說：『就憑這顆信心，亙古亙今，趕快去參究領悟，何必猶豫沉吟？想要脫離三界，要知道三界唯心（佛教用語，指一切唯心所造）。』禪師因為下雪，對眾人說：『各位，你們看見雪了嗎？看見了就是有眼，沒看見就是無眼。有眼就是常，無眼就是斷。如果這樣理解，佛身就充滿一切處。』有僧人說要辭別前往泐潭（地名），請求禪師指示一條入門的路徑。禪師說：『好一條入門的路徑，道心堅定。跟隨大眾參禪請益，跟隨大眾一起勞作。想去就去，想住就住。去和住，沒有其他緣故。如果到了泐潭，可不要不認識馬祖（禪宗大師）。』

潤州（地名，今江蘇鎮江）慈雲寺匡達禪師

有僧人問：『佛因為一大事因緣的緣故，才出現於世。不知和尚您出世又是如何？』禪師說：『恰好。』僧人問：『怎麼樣？』禪師說：『不好。』

蘇州薦福院紹明禪師

州將錢仁奉請禪師住持，於是問道：『什麼是和尚您的家風？』禪師說：『在一切處仔細觀察體會。』

澤州（地名，今山西晉城）古賢院謹禪師

侍立

【English Translation】 English version 'Sun also none.' If he is a descendant of Caoxi (place name, referring to the Sixth Patriarch Huineng's monastery), how can he remove the 'four words' (the specific meaning needs to be inferred from the context, here is doubtful). If not, what is the fault? Try to say it out for discussion. After a long while, the Zen master said: 'This group of people are truly wandering monks.' Then he stepped down from the seat. In the ninth month of the eighth year of the Taiping Xingguo era, the Zen master said to the benefactor Yuan Changshi: 'This old monk will return to his hometown in two or three days.' Yuan said: 'Venerable, you are old, why do you still miss your hometown?' The Zen master said: 'Returning home is to get good salt to eat.' Yuan did not understand the meaning of his words. The next day, the Zen master died peacefully without illness. Yuan built a pagoda for him in the Western Mountains.

Zen Master Qilun of Xingshan Temple in Luojing (place name, now Luoyang)

A monk asked: 'What is Buddha?' The Zen master said: 'What should I tell you?' Asked: 'What is the meaning of the Westward Journey (Zen term, referring to the purpose of Zen brought by Bodhidharma from the West)?' The Zen master said: 'I still remembered it just now.'

Zen Master Qi of Yanyang Xinxing Monastery in Hongzhou (place name, now Jiangxi)

A monk asked: 'How can one escape the Three Realms (Buddhist term, referring to the Desire Realm, the Form Realm, and the Formless Realm)?' The Zen master said: 'Do you believe it?' The monk said: 'I believe it, and I believe it deeply. I beg the Venerable to show compassion.' The Zen master said: 'Just with this faith, from ancient times to the present, quickly go and investigate and understand, why hesitate and ponder? If you want to escape the Three Realms, know that the Three Realms are only mind (Buddhist term, referring to everything is created by the mind).' Because of the snow, the Zen master said to the crowd: 'Everyone, have you seen the snow? Seeing it means having eyes, not seeing it means having no eyes. Having eyes is constant, having no eyes is cut off. If you understand it this way, the Buddha's body will fill everything.' A monk said that he was leaving for Letan (place name), and asked the Zen master to show him a path to enter. The Zen master said: 'A good path to enter, the heart of the Tao is firm. Follow the crowd to participate in Zen and ask for advice, follow the crowd to work together. Go if you want to go, stay if you want to stay. Going and staying, there is no other reason. If you arrive at Letan, don't fail to recognize Mazu (Zen master).'

Zen Master Kuangda of Ciyun Temple in Runzhou (place name, now Zhenjiang, Jiangsu)

A monk asked: 'The Buddha appeared in the world because of a great cause and condition. I wonder how the Venerable appeared in the world?' The Zen master said: 'Exactly.' The monk asked: 'How?' The Zen master said: 'Not good.'

Zen Master Shaoming of Jianfu Monastery in Suzhou

The state general Qian Renfeng invited the Zen master to preside over the monastery, so he asked: 'What is the style of your family, Venerable?' The Zen master said: 'Observe and experience carefully in all places.'

Zen Master Jin of Guxian Monastery in Zezhou (place name, now Jincheng, Shanxi)

Attending

法眼次。眼問一僧曰。自離此間。甚麼處去來。曰入嶺來。眼曰不易。曰虛涉他如許多山水。眼曰。如許多山水也不惡。其僧無語。師於此有省。住后僧問。如何是佛。師曰。筑著你鼻孔。問僧曰。唯一堅密身。一切塵中現。如何是堅密身。僧豎指。師曰。現則現。你作么生會。僧無語。

宣州興福院可勛禪師

建州朱氏子。僧問。如何是興福正主。師曰。阇黎不識。曰莫祇這便是么。師曰。縱未歇狂。頭亦何失。問如何是道。師曰。勤而行之。問何云法空。師曰。不空。有偈示眾曰。秋江煙島晴。鷗鷺行行立。不念觀世音。爭知普門入。

洪州上藍院守訥禪師

上堂。盡令提綱。無人掃地。叢林兄弟。相共證明。晚進之流。有疑請問。僧問。愿開甘露門。當觀第一義。不落有無中。請師垂指示。師曰。大眾證明。曰恁么則莫相屈去也。師曰。閑言語。問如何是佛。師曰。更問阿誰。

撫州覆船和尚

僧問。如何是佛。師曰。不識。問如何是祖師西來意。師曰。莫謗祖師好。

杭州奉先寺法瑰法明普照禪師

僧問。釋迦出世。天雨四華。地搖六動。未審今日有何祥瑞。師曰。大眾盡見。曰法王法如是。師曰。人王見在。問法眼寶印和尚親傳。今日一會當付何人。師

【現代漢語翻譯】現代漢語譯本法眼禪師問一位僧人：『你離開這裡后，去了哪裡？』僧人回答：『我從山嶺那邊過來。』法眼禪師說：『不容易啊。』僧人說：『我只是走過了許多山水。』法眼禪師說：『這麼多山水也不錯。』那位僧人無言以對。法眼禪師因此有所領悟。後來，有僧人問：『什麼是佛？』法眼禪師回答：『正好撞到你的鼻孔。』又問僧人：『唯一堅密身，一切塵中現，如何是堅密身？』僧人豎起一指。法眼禪師說：『顯現是顯現了，你打算如何理解？』僧人無語。

宣州興福院可勛禪師

建州朱氏之子。有僧人問：『如何是興福院的正主？』可勛禪師說：『你這個阇黎（梵語，意為弟子）不認識。』僧人說：『莫非就是這個？』可勛禪師說：『即使你沒有停止狂妄，你的頭也不會丟失什麼。』問：『如何是道？』可勛禪師說：『勤奮地去實行它。』問：『如何是法空？』可勛禪師說：『不空。』他寫了一首偈（梵語，意為頌）來開示大眾：『秋天的江面煙霧瀰漫，島嶼晴朗，鷗鷺一行行地站立。如果不念誦觀世音（菩薩名），怎麼知道進入普門（觀世音菩薩的法門）？』

洪州上藍院守訥禪師

上堂說法時說：『全部提出綱要，卻沒有人掃地。叢林里的兄弟們，共同來證明。晚輩後進之流，有疑問請提問。』有僧人問：『希望打開甘露門（比喻佛法），應當觀照第一義諦（佛教真理），不落入有無的對立之中，請禪師垂示。』守訥禪師說：『大眾來證明。』僧人說：『這樣說來，莫非是不要相互委屈？』守訥禪師說：『不要說閒話。』問：『如何是佛？』守訥禪師說：『還問誰？』

撫州覆船和尚

有僧人問：『如何是佛？』覆船和尚說：『不認識。』問：『如何是祖師西來意（達摩祖師從西方來到中國的目的）？』覆船和尚說：『最好不要誹謗祖師。』

杭州奉先寺法瑰法明普照禪師

有僧人問：『釋迦（佛名）出世時，天降四種花，大地六種震動，不知今天有什麼祥瑞？』法瑰禪師說：『大眾都看見了。』僧人說：『法王的法是這樣的。』法瑰禪師說：『人王現在還在。』問：『法眼寶印和尚親自傳授的，今天這一會應當傳給誰？』

【English Translation】 English version Fayan (Dharma Eye) asked a monk, 'Since you left here, where have you been?' The monk replied, 'I came from over the mountains.' Fayan said, 'Not easy.' The monk said, 'I just traversed so many mountains and waters.' Fayan said, 'So many mountains and waters are not bad either.' The monk was speechless. The master had an awakening from this. Later, a monk asked, 'What is Buddha?' Fayan replied, 'Right hitting your nostrils.' He asked a monk, 'The only firm and solid body manifests in all dusts. What is the firm and solid body?' The monk raised a finger. Fayan said, 'Manifesting is manifesting, how do you understand it?' The monk was speechless.

Chan Master Ke Xun of Xingfu Temple in Xuanzhou

A son of the Zhu family in Jianzhou. A monk asked, 'What is the true master of Xingfu Temple?' The master said, 'You, the Ajari (Sanskrit, meaning disciple), do not recognize.' The monk said, 'Is it perhaps this?' The master said, 'Even if your madness has not ceased, what will your head lose?' Asked, 'What is the Dao (the Way)?' The master said, 'Diligently practice it.' Asked, 'What is meant by the emptiness of Dharma?' The master said, 'Not empty.' He wrote a gatha (Sanskrit, meaning verse) to instruct the assembly: 'Autumn river, misty islands, clear. Gulls and egrets stand in rows. If you do not contemplate Avalokiteshvara (name of a Bodhisattva), how will you know to enter the Universal Gate (Avalokiteshvara's Dharma door)?'

Chan Master Shou Ne of Shanglan Temple in Hongzhou

In the Dharma hall, he said, 'Bring up all the main points, but no one is sweeping the floor. Brothers in the Sangha (Buddhist community), together bear witness. Those of you who are latecomers, please ask if you have any doubts.' A monk asked, 'I wish to open the gate of nectar (a metaphor for the Dharma), and should contemplate the First Truth (Buddhist truth). Without falling into the duality of existence and non-existence, please, Master, give instructions.' Shou Ne said, 'The assembly bears witness.' The monk said, 'In that case, is it not to wrong each other?' Shou Ne said, 'Idle talk.' Asked, 'What is Buddha?' Shou Ne said, 'Who else are you asking?'

The Fuchuan (Overturned Boat) Monk of Fuzhou

A monk asked, 'What is Buddha?' The master said, 'Do not recognize.' Asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China)?' The master said, 'It is best not to slander the Patriarch.'

Chan Master Fa Gui, Fa Ming, and Pu Zhao of Fengxian Temple in Hangzhou

A monk asked, 'When Shakyamuni (name of a Buddha) appeared in the world, the heavens rained down four kinds of flowers, and the earth shook in six ways. I wonder what auspicious signs there are today?' Fa Gui said, 'The assembly has seen them all.' The monk said, 'The Dharma King's Dharma is like this.' Fa Gui said, 'The Human King is still present.' Asked, 'The personal transmission of Dharma Eye Bao Yin, to whom should this assembly be entrusted today?'

曰。誰人無分。曰恁么則雷音普震無邊剎去也。師曰。也須善聽。

廬山化城寺慧朗禪師

江南相國宋齊丘請開堂。師升座曰。今日令公請山僧為眾。莫非承佛付囑不忘佛恩。眾中有問話者。出來為令公結緣。僧問。令公親降。大眾云臻。從上宗乘。請師舉唱。師曰。莫是孤負令公么。問師常苦口。為甚麼學人己事不明。師曰。阇黎甚麼處不明。曰不明處請師決斷。師曰。適來向汝道甚麼。曰恁么則全因今日去也。師曰。退後禮三拜。

杭州慧日永明寺道鴻通辯禪師

僧問。遠離天臺境。來登慧日峰久聞師子吼。今日請師通。師曰聞么。曰恁么則昔日崇壽。今日永明也。師曰。幸自靈利。何須亂道。乃曰。大道廓然。古今常爾。真心周遍。如量之智皎然萬象森羅。咸真實相。該天括地。亙古亙今。大眾還會么。還辯白得么。僧問。國王嘉命。公貴臨筵。未審今日當爲何事。師曰。驗取。曰此意如何。師曰。甚麼處去來。曰恁么則成造次也。師曰。休亂道。

高麗國靈鑒禪師

僧問。如何是清凈伽藍。師曰。牛欄是。問如何是佛。師曰。拽出癲漢著。

荊門上泉和尚

僧問。二龍爭珠。誰是得者。師曰我得。問遠遠投師。如何一接。師按杖視之。其僧禮拜。師便喝。

【現代漢語翻譯】問：什麼樣的人沒有份？答：如果是這樣，那麼雷音（佛的教誨之聲）就會普遍震動，傳遍無邊的世界。師父說：也需要好好聽。

廬山化城寺慧朗禪師

江南相國宋齊丘請禪師開堂。禪師升座說：今天令公（對宋齊丘的尊稱）請我來為大眾說法，莫非是繼承佛的囑託，不忘佛的恩情？大眾中有人要提問的，出來為令公結個善緣。僧人問：令公親自降臨，大眾雲集，請禪師宣揚從上以來的宗乘（禪宗的傳承）。禪師說：莫非是辜負了令公嗎？問：禪師常常苦口婆心，為什麼學人自己的事情還不明白？禪師說：你什麼地方不明白？答：不明白的地方請禪師決斷。禪師說：剛才我對你說什麼了？答：如果是這樣，那麼全靠今天了。禪師說：退後去禮拜三次。

杭州慧日永明寺道鴻通辯禪師

僧人問：遠離天臺山境，來登上慧日峰，久聞師子吼（佛法威猛如獅子吼），今天請禪師開示。禪師說：聽到了嗎？答：如果是這樣，那麼昔日的崇壽寺，就是今日的永明寺了。禪師說：幸好你還算靈敏，何必胡說八道。於是說：大道廣闊無邊，自古至今都是如此。真心周遍一切，如實了知的智慧明明白白，萬象森羅，都是真實的相。涵蓋天地，貫穿古今。大眾明白了嗎？能辨別清楚嗎？僧人問：國王嘉獎，您以公卿之貴光臨法筵，不知今天要做什麼事？禪師說：檢驗一下。答：這是什麼意思？禪師說：從哪裡來？答：如果是這樣，那就太冒昧了。禪師說：不要胡說。

高麗國靈鑒禪師

僧人問：什麼是清凈伽藍（寺院）？禪師說：牛欄就是。問：什麼是佛？禪師說：拉出瘋癲的人來。

荊門上泉和尚

僧人問：二龍爭珠，誰是得到珠子的人？禪師說：我得到。問：遠遠地來投奔禪師，如何才能得到接引？禪師按著禪杖看著他。那僧人禮拜。禪師就喝斥。

【English Translation】 Asked: 'Who is without a share?' Replied: 'If that's so, then the thunderous sound of Lei Yin (the Buddha's teachings) universally shakes and goes to boundless lands.' The master said: 'You must also listen carefully.'

Chan Master Huilang of Huacheng Temple on Mount Lu

Song Qiqiu, the Prime Minister of Jiangnan, invited the master to open a Dharma hall. The master ascended the seat and said: 'Today, Lord Ling (a respectful title for Song Qiqiu) invites this mountain monk for the assembly, is it not to inherit the Buddha's entrustment and not forget the Buddha's kindness?' Among the assembly, if there is someone who wants to ask questions, come forward to form a good connection with Lord Ling. A monk asked: 'Lord Ling personally descends, the assembly gathers, please master proclaim the ancestral vehicle (the lineage of Chan Buddhism) from above.' The master said: 'Is it not disappointing Lord Ling?' Asked: 'The master often speaks earnestly, why is it that practitioners do not understand their own affairs?' The master said: 'What is it that you do not understand?' Replied: 'Please master decide on what I do not understand.' The master said: 'What did I just say to you?' Replied: 'If that's so, then it all depends on today.' The master said: 'Retreat and bow three times.'

Chan Master Daohong Tongbian of Huiri Yongming Temple in Hangzhou

A monk asked: 'Leaving the realm of Tiantai Mountain, coming to ascend the peak of Huiri, I have long heard the lion's roar (the powerful Dharma of the Buddha), today I invite the master to communicate it.' The master said: 'Do you hear it?' Replied: 'If that's so, then the Chongshou Temple of the past is the Yongming Temple of today.' The master said: 'Fortunately, you are quite clever, why speak nonsense?' Then he said: 'The Great Way is vast and boundless, always like this from ancient times to the present. The true mind pervades everything, the wisdom of true measure is clear and bright, the myriad phenomena are arrayed, all are the true aspect. Covering heaven and encompassing earth, spanning the past and present. Does the assembly understand? Can you discern clearly?' A monk asked: 'The king bestows favor, you grace the Dharma assembly as a noble, I wonder what is to be done today?' The master said: 'Examine it.' Replied: 'What is the meaning of this?' The master said: 'Where did you come from?' Replied: 'If that's so, then it is too presumptuous.' The master said: 'Stop talking nonsense.'

Chan Master Lingjian of Goryeo (Korea)

A monk asked: 'What is a pure Sangharama (monastery)?' The master said: 'A cattle pen is.' Asked: 'What is Buddha?' The master said: 'Drag out the madman.'

Monk Shangquan of Jingmen

A monk asked: 'Two dragons contend for a pearl, who is the one who obtains it?' The master said: 'I obtain it.' Asked: 'Coming from afar to seek the master, how can I receive guidance?' The master tapped his staff and looked at him. The monk bowed. The master then shouted.

問尺璧無瑕時如何。師曰。我不重。曰不重后如何。師曰。火里蝍蟟飛上天。

廬山大林寺僧遁禪師

初住圓通。有僧舉。僧問玄沙。向上宗乘。此間如何言論。沙曰。少人聽。未審玄沙意旨如何。師曰。待汝移卻石耳峰。我即向汝道。(歸宗柔別云。且低聲)。

池州仁王院緣勝禪師

僧問。農家擊壤時如何。師曰。僧家自有本分事。曰不問僧家本分事。農家擊壤時如何。師曰。話頭何在。

南嶽下十世

天臺韶國師法嗣

杭州慧日永明延壽智覺禪師

餘杭王氏子。總角之歲。歸心佛乘。既冠不茹葷。日唯一食。持法華經。七行俱下。才六旬悉能誦之。感群羊跪聽。年二十八。為華亭鎮將。屬翠巖參禪師遷止龍冊寺大闡玄化。時吳越文穆王。知師慕道。乃從其志。遂禮翠巖為師。執勞供眾。都忘身宰。衣不繒纊。食無重味。野蔬布襦。以遣朝夕。尋往天臺山天柱峰。九旬習定。有烏類斤鷃。巢于衣褶中。暨謁韶國師。一見而深器之。密授玄旨。仍謂師曰。汝與元師有緣。他日大興佛事。初住雪竇。上堂。雪竇這裡。迅瀑千尋。不停纖粟。奇巖萬仞。無立足處。汝等諸人。向甚麼處進步。僧問。雪竇一徑如何履踐。師曰。步步寒華結。言言徹底冰。師有偈曰。孤猿

【現代漢語翻譯】現代漢語譯本問：如果玉璧完美無瑕，那又如何呢？師父說：我不看重這個。問：不看重之後又如何呢？師父說：火里的蝍蟟（一種蟲子）飛上天。

廬山大林寺僧遁禪師

剛開始住在圓通寺。有僧人舉例說，僧人問玄沙（禪師名）：向上宗乘，這裡如何言論？玄沙說：少人聽。不知道玄沙的意旨是什麼？師父說：等你移開石耳峰，我就告訴你。（歸宗柔另外說：小聲點）。

池州仁王院緣勝禪師

僧人問：農夫在田里擊壤（古代一種遊戲）時如何？師父說：僧人自有本分事。問：我不問僧人的本分事，農夫擊壤時如何？師父說：話頭在哪裡？

南嶽下十世

天臺韶國師法嗣

杭州慧日永明延壽智覺禪師

餘杭王氏之子。從小就歸心佛法。成年後不吃葷，每天只吃一頓飯。持誦《法華經》，能同時寫七行字。大約六十天就能全部背誦。感動得羊群跪著聽。二十八歲時，擔任華亭鎮將。當時翠巖參禪師遷居到龍冊寺，大力弘揚佛法。吳越文穆王知道禪師仰慕佛道，就順從他的志向，於是拜翠巖為師。努力勞作，供養大眾，完全忘記了自己的身份。衣服不穿絲綿，食物沒有厚味。粗糙的蔬菜和布衣，用來度過早晚。之後前往天臺山天柱峰，九十天習禪定。有烏鴉之類的鳥，在衣服的褶皺中築巢。等到拜見韶國師，韶國師一見就非常器重他，秘密地傳授玄妙的旨意，並且對禪師說：你與元師有緣分，將來會大興佛事。剛開始住在雪竇寺，上堂說法。雪竇這裡，瀑布飛流直下，不停留細小的米粒。奇特的巖石高聳萬仞，沒有可以立足的地方。你們這些人，向什麼地方進步？僧人問：雪竇的一條路如何踐行？師父說：步步寒冰結，言言徹底冰。師父有偈語說：孤猿

【English Translation】 English version Question: What about when a jade disc is flawless? The Master said: I don't value it. Question: What happens after not valuing it? The Master said: A sandfly flies to the sky from the fire.

Zen Master Seng Dun of Dalin Temple on Mount Lu

Initially resided at Yuantong Temple. A monk raised the question: A monk asked Xuansha (Zen Master's name): 'What is the discourse on the supreme vehicle here?' Xuansha said: 'Few listen.' I don't know what Xuansha's intention is. The Master said: 'When you move Stone Ear Peak, I will tell you.' (Guizong Rou said separately: 'Keep your voice down').

Zen Master Yuan Sheng of Renwang Temple in Chizhou

A monk asked: 'What about when farmers play the game of hitting clods in the field?' The Master said: 'Monks have their own duties.' Question: I'm not asking about monks' duties; what about when farmers play the game of hitting clods? The Master said: 'Where is the topic of conversation?'

Tenth Generation under Nanyue

Dharma Successor of National Teacher Shao of Tiantai

Zen Master Yongming Yanshou Zhijue of Huiri Temple in Hangzhou

The son of the Wang family of Yuhang. From a young age, he devoted himself to Buddhism. After coming of age, he did not eat meat and only ate one meal a day. He recited the Lotus Sutra, writing seven lines at once. In about sixty days, he could recite it all. He moved flocks of sheep to kneel and listen. At the age of twenty-eight, he served as the garrison commander of Huating. At that time, Zen Master Cuiyan moved to Longce Temple, greatly propagating Buddhism. King Wenmu of Wuyue knew that the Master admired the Dao, so he followed his aspirations and bowed to Cuiyan as his teacher. He worked hard and provided for the masses, completely forgetting his status. He did not wear silk or cotton clothing, and his food had no rich flavors. He used rough vegetables and cloth to spend his days. Later, he went to Tianzhu Peak on Mount Tiantai and practiced meditation for ninety days. A bird like a crow nested in the folds of his clothes. When he visited National Teacher Shao, National Teacher Shao greatly valued him at first sight, secretly imparting the profound meaning and saying to the Master: 'You have a connection with Master Yuan, and you will greatly promote Buddhism in the future.' Initially residing at Xuedou Temple, he ascended the hall to preach. Here at Xuedou, the waterfall rushes down a thousand fathoms, not stopping even a tiny grain of rice. The strange rocks stand ten thousand fathoms high, with no place to stand. Where are you all progressing to? A monk asked: 'How is the one path of Xuedou to be practiced?' The Master said: 'Step by step, cold flowers form; word by word, thorough ice.' The Master has a verse saying: 'A solitary ape'

叫落中巖月。野客吟殘半夜燈。此境此時誰得意。白雲深處坐禪僧。忠懿王請開山靈隱新寺。明年遷永明大道場。眾盈二千。僧問。如何是永明妙旨。師曰。更添香著。曰謝師指示。師曰。且喜沒交涉。僧禮拜。師曰。聽取一偈。欲識永明旨。門前一湖水。日照光明生。風來波浪起。問學人久在永明。為甚麼不會永明家風。師曰。不會處會取。曰不會處如何會。師曰。牛胎生象子。碧海起紅塵。問成佛成祖亦出不得。六道輪迴亦出不得。未審出甚麼處不得。師曰。出汝問處不得。問教中道。一切諸佛。及諸佛法。皆從此經出。如何是此經。師曰。長時轉不停。非義亦非聲。曰如何受持。師曰。若欲受持者。應須著眼聽。問如何是大圓鏡。師曰。破砂盆。師居永明十五載。度弟子一千七百人。開寶七年入天臺山度戒。約萬餘人。常與七眾。授菩薩戒。夜施鬼神食。朝放諸生類。不可稱算。六時散華行道。餘力念法華經。計萬三千部。著宗鏡錄一百卷。詩偈賦詠凡千萬言。播於海外。高麗國王覽師言教。遣使赍書。敘弟子之禮。奉金線織成袈裟。紫水精珠。金澡罐等。彼國僧三十六人皆承印記。前後歸本國。各化一方。開寶八年十二月示疾。越二日焚香告眾。跏趺而寂。塔于大慈山。

蘇州長壽院朋彥廣法禪師

【現代漢語翻譯】現代漢語譯本叫落中巖月，野客吟殘半夜燈。此境此時誰得意？白雲深處坐禪僧。忠懿王請（請：邀請）開山靈隱新寺。明年遷永明大道場。眾盈二千。僧問：『如何是永明妙旨？』師曰：『更添香著。』曰：『謝師指示。』師曰：『且喜沒交涉。』僧禮拜。師曰：『聽取一偈。欲識永明旨，門前一湖水。日照光明生，風來波浪起。』問：『學人久在永明，為甚麼不會永明家風？』師曰：『不會處會取。』曰：『不會處如何會？』師曰：『牛胎生象子，碧海起紅塵。』問：『成佛成祖亦出不得，六道輪迴亦出不得，未審出甚麼處不得？』師曰：『出汝問處不得。』問：『教中道，一切諸佛，及諸佛法，皆從此經出，如何是此經？』師曰：『長時轉不停，非義亦非聲。』曰：『如何受持？』師曰：『若欲受持者，應須著眼聽。』問：『如何是大圓鏡？』師曰：『破砂盆。』師居永明十五載，度弟子一千七百人。開寶七年入天臺山度戒，約萬餘人。常與七眾，授菩薩戒。夜施鬼神食，朝放諸生類，不可稱算。六時散華行道，餘力念法華經，計萬三千部。著宗鏡錄一百卷，詩偈賦詠凡千萬言，播於海外。高麗國王覽師言教，遣使赍書，敘弟子之禮，奉金線織成袈裟，紫水精珠，金澡罐等。彼國僧三十六人皆承印記，前後歸本國，各化一方。開寶八年十二月示疾，越二日焚香告眾，跏趺而寂。塔于大慈山。蘇州長壽院朋彥廣法禪師

【English Translation】 English version The moon falls on Zhongyan Mountain, a traveler chants by the dim lamp in the middle of the night. Who is content in this realm at this moment? A meditating monk sits deep within the white clouds. King Zhongyi invited (請: invited) to establish the Lingyin New Temple. The following year, he moved to the Yongming Great Dharma Assembly. The congregation numbered over two thousand. A monk asked, 'What is the wonderful essence of Yongming?' The master said, 'Add more incense.' The monk said, 'Thank you for the instruction, Master.' The master said, 'Fortunately, there's no connection.' The monk bowed. The master said, 'Listen to this verse: If you want to know the essence of Yongming, there's a lake in front of the gate. The sun shines and light arises, the wind comes and waves rise.' The monk asked, 'This disciple has been at Yongming for a long time, why doesn't he understand the Yongming family style?' The master said, 'Understand where you don't understand.' The monk asked, 'How does one understand where one doesn't understand?' The master said, 'A calf gives birth to an elephant, red dust rises from the blue sea.' The monk asked, 'Becoming a Buddha or a Patriarch cannot escape it, the six realms of reincarnation cannot escape it, I don't know where one cannot escape from?' The master said, 'You cannot escape from where you are asking.' The monk asked, 'The teachings say that all Buddhas and all Buddha-dharmas come from this sutra, what is this sutra?' The master said, 'It turns endlessly for a long time, it is neither meaning nor sound.' The monk asked, 'How does one uphold it?' The master said, 'If you wish to uphold it, you must listen with your eyes.' The monk asked, 'What is the Great Perfect Mirror?' The master said, 'A broken sand basin.' The master resided at Yongming for fifteen years, converting seventeen hundred disciples. In the seventh year of the Kaibao era, he went to Mount Tiantai to administer precepts to about ten thousand people. He often gave the Bodhisattva precepts to the seven assemblies. At night, he offered food to ghosts and spirits, and in the morning, he released various living beings, an uncountable number. He scattered flowers and practiced the Way at six times of the day, and with his remaining strength, he recited the Lotus Sutra, totaling thirteen thousand copies. He wrote the 'Zongjinglu' in one hundred volumes, and his poems, verses, odes, and eulogies amounted to tens of millions of words, which spread overseas. The King of Goryeo read the master's teachings and sent an envoy with a letter, expressing the respect of a disciple, and offering a kasaya woven with gold thread, purple crystal beads, a golden bathing vessel, and so on. Thirty-six monks from that country all received his seal of approval and returned to their country one after another, each transforming one region. In the eighth year of the Kaibao era, in the twelfth month, he showed signs of illness. Two days later, he burned incense and bid farewell to the assembly, sat in the lotus position, and passed away peacefully. His stupa was built on Mount Daci. Chan Master Pengyan Guangfa of Changshou Monastery in Suzhou

永嘉秦氏子。僧問。如何是玄旨。師曰。四棱塌地。問如何是絕絲毫底法。師曰。山河大地。曰恁么則即相而無相也。師曰。也是狂言。問。如何是徑直之言。師曰。千迂萬曲。曰恁么則無不總是也。師曰。是何言歟。問如何是道。師曰。䟦涉不易。

溫州大寧院可弘禪師

僧問。如何是正真一路。師曰。七顛八倒。曰恁么則法門無別去也。師曰。我知汝錯會去。問皎皎地無一絲頭時如何。師曰。話頭已墮。曰乞師指示。師曰。適來亦不虛設。問向上宗乘請師舉揚。師曰。汝問太遲生。曰恁么則不仙陀去也。師曰。深知汝恁么去。

杭州五雲山華嚴院志逢禪師

餘杭人也。生惡葷血。膚體香潔。幼歲出家。于臨安東山朗瞻院依年受具。通貫三學。了達性相。嘗夢升須彌山。睹三佛列坐。初釋迦。次彌勒。皆禮其足。唯不識第三尊。但仰視而已。釋尊謂之曰。此是補彌勒處。師子月佛。師方作禮。覺后因閱大藏經。乃笠所夢。天福中。遊方抵天臺云居參國師。賓主緣契。頓發玄秘。一日入普賢殿中宴坐。倏有一神人。跪膝於前。師問。汝其誰乎。曰護戒神也。師曰。吾患有宿愆未殄。汝知之乎。曰師有何罪。唯一小過耳。師曰。何也。曰凡折缽水。亦施主物。師每傾棄。非所宜也。言訖而

【現代漢語翻譯】現代漢語譯本永嘉秦氏子。有僧人問道：『什麼是玄妙的旨意？』禪師回答說：『四棱塌地。』（形容徹底、不留餘地）僧人問：『什麼是沒有任何細微差別的法？』禪師回答說：『山河大地。』（指一切現象的本源）僧人說：『這樣說來，就是即相而無相了。』禪師說：『這也是狂妄之言。』僧人問：『什麼是直接了當的話？』禪師回答說：『千迂萬曲。』（指真理的表達方式多種多樣）僧人說：『這樣說來，就是無所不是了。』禪師說：『這是什麼話？』僧人問：『什麼是道？』禪師回答說：『跋涉不易。』（指求道之路艱難）

溫州大寧院可弘禪師

有僧人問道：『什麼是真正的一條路？』禪師回答說：『七顛八倒。』（指修行過程中的曲折）僧人說：『這樣說來，法門就沒有什麼區別了。』禪師說：『我知道你理解錯了。』僧人問：『當清清楚楚地沒有任何一絲頭緒時，該如何是好？』禪師回答說：『話頭已經落下了。』（指已經錯過了時機）僧人說：『請禪師指示。』禪師說：『剛才的（提問）也不是白費力氣。』僧人問：『請禪師舉揚向上宗乘。』禪師說：『你問得太遲了。』僧人說：『這樣說來，就是不仙陀了。』禪師說：『我深知你這樣理解。』

杭州五雲山華嚴院志逢禪師

（志逢禪師是）餘杭人，生來厭惡葷腥，面板清香潔凈，年幼時出家，在臨安東山朗瞻院依年受具足戒，通曉貫穿經、律、論三學，了達性宗和相宗的教義。曾經夢見自己升到須彌山（Mount Sumeru），看到三尊佛並排坐著，第一位是釋迦（釋迦牟尼佛，Sakyamuni Buddha），第二位是彌勒（彌勒菩薩，Maitreya），他都禮拜他們的腳，唯獨不認識第三尊佛，只是仰視著。釋迦佛告訴他說：『這位是補處彌勒的師子月佛。』禪師這才作禮。醒來后，因此翻閱大藏經，才符合夢中所見。天福年間，遊方到達天臺云居山參拜國師，賓主之間因緣相合，頓時領悟玄妙的奧秘。一天，進入普賢殿中靜坐，忽然有一位神人，跪在禪師面前。禪師問：『你是什麼人？』神人回答說：『我是護戒神。』禪師說：『我擔心有宿世的罪過沒有消除，你知道嗎？』神人說：『禪師有什麼罪過？只有一個小過失罷了。』禪師問：『是什麼？』神人說：『凡是折缽水，也是施主的物品，禪師您每次傾倒丟棄，是不應該的。』說完就消失了。

【English Translation】 English version A disciple of the Qin family from Yongjia. A monk asked: 'What is the profound meaning?' The master said: 'Four corners collapsing to the ground.' (Describing thoroughness, leaving no room for doubt) The monk asked: 'What is the Dharma that is without the slightest difference?' The master said: 'Mountains, rivers, and the great earth.' (Referring to the origin of all phenomena) The monk said: 'In that case, it is being in form yet without form.' The master said: 'That is also wild talk.' The monk asked: 'What are straightforward words?' The master said: 'A thousand detours and ten thousand curves.' (Referring to the diverse ways of expressing truth) The monk said: 'In that case, it is not that everything is it?' The master said: 'What kind of talk is that?' The monk asked: 'What is the Tao (道, the Way)?' The master said: 'It is not easy to traverse.' (Referring to the difficulty of the path to enlightenment)

Zen Master Kehong of Daning Monastery in Wenzhou

A monk asked: 'What is the truly correct path?' The master said: 'Seven tumbles and eight falls.' (Referring to the twists and turns in the process of cultivation) The monk said: 'In that case, there is no difference in the Dharma gates.' The master said: 'I know you have misunderstood.' The monk asked: 'What should be done when it is clear and bright without a single thread of thought?' The master said: 'The topic has already fallen.' (Referring to having missed the opportunity) The monk said: 'Please instruct me, Master.' The master said: 'The previous (question) was not in vain either.' The monk asked: 'Please, Master, extol the Upward Vehicle.' The master said: 'You are asking too late.' The monk said: 'In that case, it is not Senduo (仙陀).' (Senduo is a metaphor for something that is not what it seems) The master said: 'I know deeply that you understand it that way.'

Zen Master Zhifeng of Huayan Monastery on Mount Wuyun in Hangzhou

(Zen Master Zhifeng) was a native of Yuhang. He was born with an aversion to meat and blood, and his skin was fragrant and clean. He left home at a young age and received the complete precepts at Langzhan Monastery in Dongshan, Lin'an. He was well-versed in the three studies (經,律,論, Sutra, Vinaya, Shastra) and understood the teachings of the nature and characteristics schools. He once dreamed of ascending Mount Sumeru (須彌山, Mount Sumeru) and saw three Buddhas sitting in a row. The first was Sakyamuni (釋迦, Sakyamuni Buddha), the second was Maitreya (彌勒, Maitreya Bodhisattva), and he bowed at their feet. He did not recognize the third Buddha, but only looked up at him. Sakyamuni Buddha said to him: 'This is the Lion Moon Buddha who will succeed Maitreya.' The master then bowed. After waking up, he consulted the Tripitaka (大藏經, Great Treasury of Sutras) and found that it matched his dream. During the Tianfu era, he traveled to Yunju Mountain in Tiantai to visit the National Teacher. The host and guest were in harmony, and he suddenly realized the profound secrets. One day, he entered the Samantabhadra Hall and sat in meditation. Suddenly, a divine being knelt before the master. The master asked: 'Who are you?' The divine being replied: 'I am a guardian deity.' The master said: 'I am worried that I have past sins that have not been eradicated. Do you know about them?' The divine being said: 'What sins does the master have? Only one small fault.' The master asked: 'What is it?' The divine being said: 'All the water from the alms bowl is also the property of the donors. It is not appropriate for the master to discard it every time.' After saying this, he disappeared.

隱。師自此洗缽水盡飲之。積久因致脾疾。十載方愈。(凡折退飲食及涕唾便利等。並宜鳴指默唸咒。發施心而傾棄之)吳越國王。向師道風。召賜紫衣。署普覺禪師。命住臨安功臣院。上堂。諸上座。舍一知識。參一知識。盡學善財南遊之式樣。且問上座。祇如善財禮辭文殊。擬登妙峰謁德云比丘。及到彼所。何以德云卻于別峰相見。夫教意祖意。同一方便。終無別理。彼若明得。此亦昭然。諸上座。即今簇著老僧。是相見。是不相見。此處是妙峰。是別峰。脫或從此省去。可謂不孤負老僧。亦常見德云比丘。未嘗剎那相舍離。還信得及么。僧問。叢林舉唱曲為今時。如何是功臣的的意。師曰。見么。曰恁么則大眾咸欣也。師曰。將謂師子兒。問佛佛授手。祖祖傳心。未審和尚傳個甚麼。師曰。汝承當得么。曰學人承當不得。還別有人承當得否。師曰。大眾笑汝。問如何是如來藏。師曰。恰問著。問如何是諸佛機。師曰。道是得么。上堂。良久曰。大眾看看。便下座。上堂。古德為法行腳不憚勤勞。如雪峰。三到投子。九上洞山。盤桓往返。尚求個入路不得。看汝近世參學人。才跨門來。便要老僧接引指示說禪。且汝欲造玄極之道。豈同等閑。而況此事亦有時節。躁求焉得。汝等要知悟時么。如今各且下去。堂中靜

【現代漢語翻譯】現代漢語譯本：隱峰禪師從此將洗缽的水全部喝掉。時間長了，因此得了脾臟疾病，十年才痊癒。（凡是倒掉飲食以及鼻涕唾沫、大小便等，都應該彈指默唸咒語，發慈悲心傾倒丟棄。）吳越國王仰慕禪師的道風，召見並賜予紫衣，賜號普覺禪師，命他住在臨安功臣院。禪師上堂說法：『各位禪師，捨棄一位知識，參訪一位知識，完全學習善財童子南遊的方式。請問各位禪師，比如善財童子告別文殊菩薩，打算登上妙峰拜見德云比丘，等到他到達那裡，為什麼德云比丘卻在別的山峰相見呢？佛的教義和祖師的教義，都是同一種方便法門，終究沒有別的道理。他如果明白那個道理，這個道理也就昭然若揭了。各位禪師，現在你們簇擁著老衲，是相見呢，還是不相見呢？這裡是妙峰呢，還是別的山峰呢？如果能從此領悟，就可以說是不辜負老衲，也就能常見德云比丘，未曾有片刻的相舍離。你們相信嗎？』有僧人問道：『叢林里舉唱的曲調是爲了應和現在的時節，那麼什麼是功臣院的的意旨呢？』禪師說：『看見了嗎？』僧人說：『這樣說來，大眾都感到高興了。』禪師說：『我以為是獅子兒。』問：『佛佛授手，祖祖傳心，不知道和尚您傳的是什麼？』禪師說：『你承擔得了嗎？』僧人說：『學人承擔不了，還有別的人能承擔嗎？』禪師說：『大眾會笑你的。』問：『什麼是如來藏（Tathagatagarbha，所有眾生皆具的佛性）？』禪師說：『問得正好。』問：『什麼是諸佛的玄機？』禪師說：『說是說得出來嗎？』禪師上堂，沉默良久說：『大家看看。』說完就下座了。禪師上堂說：『古代的德行高尚的人爲了求法而四處遊歷，不怕辛勞。比如雪峰禪師，三次到投子山，九次上洞山，來回盤桓，尚且求不到入門的途徑。看看你們近世的參學人，才跨進門來，就要老衲接引指示說禪。你們想要造詣玄妙至極的道，難道是等閑之事嗎？況且這件事也有時節因緣，急躁地追求怎麼能得到呢？你們想知道開悟的時機嗎？現在各自下去，讓禪堂安靜。』

【English Translation】 English version: The master Yin (隱, Hidden) from then on drank all the water used for washing his bowl. Over time, this caused him to develop a spleen ailment, from which he took ten years to recover. (Whenever discarding food, drink, mucus, saliva, or excrement, one should snap one's fingers and silently recite a mantra, generating a compassionate thought while disposing of them.) The King of Wuyue (吳越) admired the master's virtuous conduct and summoned him, bestowing upon him a purple robe and the title of Chan Master Pujue (普覺禪師, Universal Enlightenment), ordering him to reside at the Gongchen Monastery (功臣院) in Lin'an (臨安). The master ascended the hall and addressed the assembly: 'Venerable monks, abandon one teacher, and visit another, learning entirely from the example of Sudhana's (善財, Good Wealth) pilgrimage to the south. May I ask you, venerable monks, for example, when Sudhana bid farewell to Manjushri (文殊, Gentle Glory) and intended to ascend Mount Myriad Peaks (妙峰) to visit the Bhikshu Deva-megha (德云比丘, Cloud of Virtue), why did Deva-megha appear on a separate peak when he arrived? The teachings of the Buddha and the intentions of the Patriarchs are the same expedient means, ultimately without any other principle. If he understands that principle, this principle will also be self-evident. Venerable monks, are you now surrounding this old monk, seeing each other or not seeing each other? Is this Mount Myriad Peaks or a separate peak? If you can awaken from this, it can be said that you have not failed this old monk, and you will often see Bhikshu Deva-megha, never for a moment separated. Do you believe this?' A monk asked: 'The tunes sung in the monastic community are adapted to the present time. What is the true meaning of Gongchen Monastery?' The master said: 'Do you see it?' The monk said: 'In that case, the assembly is delighted.' The master said: 'I thought you were a lion's cub.' Asked: 'Buddha hands down to Buddha, Patriarch transmits to Patriarch. I wonder what the master is transmitting?' The master said: 'Can you bear it?' The monk said: 'This student cannot bear it. Is there anyone else who can bear it?' The master said: 'The assembly will laugh at you.' Asked: 'What is the Tathagatagarbha (如來藏, Womb of the Thus Come One)?' The master said: 'You've asked the right question.' Asked: 'What is the mechanism of all Buddhas?' The master said: 'Can you speak of it?' The master ascended the hall, remained silent for a long time, and said: 'Everyone, take a look.' Then he descended from the seat. The master ascended the hall and said: 'Ancient virtuous ones traveled far and wide for the Dharma, not fearing hardship. For example, Xuefeng (雪峰, Snow Peak) went to Touzi (投子) three times and ascended Dongshan (洞山) nine times, lingering back and forth, yet still could not find a way in. Look at you modern practitioners, barely crossing the threshold before demanding that this old monk guide and instruct you in Chan. You wish to attain the profound and ultimate Way, is this a trivial matter? Moreover, this matter also has its opportune time. How can you obtain it by being impatient? Do you want to know the time of enlightenment? Now, each of you go down and let the hall be quiet.'

坐。直待仰家峰點頭。老僧即為汝說。時有僧出曰。仰家峰點頭也。請師說。師曰。大眾且道。此僧會老僧語。不會老僧語。僧禮拜。師曰。今日偶然失鑒有人。問僧。無為無事人。為甚麼。卻有金鎖難。僧無對。師代云。祇為無為無事。僧問。教中道。文殊忽起佛見法見。被佛威神攝向二鐵圍山。意旨如何。師曰。甚麼處是二鐵圍山。僧無語。師曰。還會么。如今若有人。起佛法之見。吾與烹茶兩甌。且道。賞伊罰伊。同教意。不同教意。開寶四年。大將凌超於五雲山創院。奉師為終老之所。師每𢹂大扇乞錢。買肉飼虎。虎每迎之。載以還山。雍熙二年示寂。塔于本院。

杭州報恩法端慧月禪師

上堂。數夜與諸上座東語西話。猶未盡其源。今日與諸上座。大開方便。一時說卻。還願樂也無。久立珍重。僧問。學人恁么上來。請師接。師曰。不接。曰為甚麼不接。師曰。為汝太靈利。

杭州報恩紹安通辯明達禪師

上堂。僧問。大眾側聆。請師不吝。師曰。奇怪。曰恁么則今日得遇于師也。師曰。是何言歟。乃曰。一句染神。萬劫不朽。今日為諸人舉一句子。良久曰。分明記取。便下座。上堂。幸有樓臺匝地常提祖印。不妨諸上座參取。久立珍重。僧問。如何是和尚家風。師曰。一切處見

【現代漢語翻譯】現代漢語譯本坐下。等待仰家峰（地名）點頭。老衲就為你們說法。當時有個僧人出來說：『仰家峰已經點頭了！請師父開示。』師父說：『各位，你們說，這位僧人是懂得老衲的話，還是不懂老衲的話？』僧人禮拜。師父說：『今天偶然失誤，竟然有人。』有僧人問：『無為無事人，為什麼卻有金鎖難？』僧人無言以對。師父代答說：『只因爲無為無事。』僧人問：『經教中說，文殊（菩薩名）忽然生起佛見、法見，被佛的威神之力攝到二鐵圍山（兩座山名）之間，這是什麼意思？』師父說：『哪裡是二鐵圍山？』僧人無語。師父說：『明白了嗎？如今如果有人生起佛見、法見，我請他喝兩甌茶。』師父又說：『是獎賞他，還是懲罰他？與經教的本意相同，還是不同？』開寶四年，大將凌超在五雲山（山名）建立寺院，供奉師父作為養老的地方。師父經常拿著大扇子乞討錢財，買肉喂老虎。老虎每次都迎接他，載著他回山。雍熙二年圓寂，塔在本院。

杭州報恩法端慧月禪師

上堂說法。好幾夜與各位上座東一句西一句地談論，還沒有窮盡它的根源。今天與各位上座，大開方便之門，一時全部說出來。你們還願意聽嗎？』站久了，請珍重。僧人問：『學人這樣上來，請師父接引。』師父說：『不接引。』僧人問：『為什麼不接引？』師父說：『因為你太靈敏了。』

杭州報恩紹安通辯明達禪師

上堂說法。僧人問：『大眾側耳傾聽，請師父不要吝惜法言。』師父說：『奇怪。』僧人說：『這樣說來，今天有幸遇到師父了。』師父說：『這是什麼話？』於是說：『一句染神，萬劫不朽。今天為各位舉一句。』良久后說：『分明記取。』便下座。上堂說法。『幸好有樓臺遍地，常常提持祖印，不妨各位上座參究。』站久了，請珍重。僧人問：『什麼是和尚的家風？』師父說：『一切處見。』

【English Translation】 English version Sit. Wait until Yangjia Peak (place name) nods. The old monk will then speak Dharma for you. At that time, a monk came out and said, 'Yangjia Peak has already nodded! Please, Master, speak.' The Master said, 'Everyone, tell me, does this monk understand the old monk's words, or does he not understand the old monk's words?' The monk prostrated. The Master said, 'Today, by chance, there is someone.' A monk asked, 'The one who does nothing, why is there still the difficulty of the golden lock?' The monk was speechless. The Master answered on his behalf, 'Just because of doing nothing.' The monk asked, 'The teachings say that Manjusri (Bodhisattva's name) suddenly arose the view of Buddha, the view of Dharma, and was taken by the Buddha's divine power to the two Iron Ring Mountains (two mountain names). What is the meaning of this?' The Master said, 'Where are the two Iron Ring Mountains?' The monk was speechless. The Master said, 'Do you understand? Now, if someone arises the view of Buddha and Dharma, I will offer him two bowls of tea.' The Master also said, 'Is it a reward or a punishment? Is it the same as the original intention of the teachings, or is it different?' In the fourth year of Kaibao, General Ling Chao built a temple on Wuyun Mountain (mountain name), and offered it to the Master as a place to spend his old age. The Master often carried a large fan to beg for money to buy meat to feed the tigers. The tigers would always greet him and carry him back to the mountain. He passed away in the second year of Yongxi, and his stupa is in this temple.

Chan Master Huìyuè Fǎduān of Bao'en Temple in Hangzhou

Ascending the Dharma hall. 'For several nights, I have been talking with you venerable monks about this and that, but I have not yet exhausted its source. Today, I will open the door of convenience wide for you and say it all at once. Are you still willing to listen?' Standing for a long time, please take care. A monk asked, 'This student comes up like this, please Master receive him.' The Master said, 'I will not receive you.' The monk asked, 'Why not receive me?' The Master said, 'Because you are too clever.'

Chan Master Míngdá Tōngbiàn Shào'ān of Bao'en Temple in Hangzhou

Ascending the Dharma hall. A monk asked, 'The assembly is listening attentively, please Master do not be stingy with the Dharma words.' The Master said, 'Strange.' The monk said, 'In that case, I am fortunate to meet the Master today.' The Master said, 'What are you saying?' Then he said, 'One sentence taints the spirit, imperishable for myriad kalpas. Today, I will raise a sentence for everyone.' After a long silence, he said, 'Clearly remember it.' Then he descended from the seat. Ascending the Dharma hall. 'Fortunately, there are towers and pavilions all over the ground, constantly upholding the ancestral seal, it does not hurt for you venerable monks to investigate.' Standing for a long time, please take care. A monk asked, 'What is the family style of the Abbot?' The Master said, 'Seeing everywhere.'

成。曰恁么則亙古亙今也。師曰。莫閑言語。

福州廣平院守威宗一禪師

本州人也。參天臺國師得旨。乃付衣法。時有僧問。大庾嶺頭提不起。如何今日付于師。師提起曰。有人敢道天臺得么。上堂。達磨大師云。吾法三千年后不移絲髮。山僧今日不移達磨絲髮。先達之者。共相證明。若未達者。不移絲髮。僧問。洪鐘韻絕。大眾臨筵。祖意西來。請師提唱。師曰。洪鐘韻絕。大眾臨筵。問古人云。任汝千聖見。我有天真佛。如何是天真佛。師曰。千聖是弟。問如何是廣平家風。師曰。誰不受用。上堂。不用開經作梵。不用展鈔牒科。還有理論處也無。設有理論處。亦是方便之談。宗乘事。合作么生。問如何是西來意。師曰。未曾有人答得。曰請師方便。師曰。何不更問。

杭州報恩永安禪師

溫州翁氏子。幼依本郡匯征大師出家。後唐天成中。隨本師入國。忠懿王命征為僧正。師尤不喜俗務。擬潛往閩川投訪禪。會屬路岐艱阻。遂迴天臺山結茅。尋遇韶國師開示。頓悟本心。乃辭出山。征聞于王。王命住越州清泰。次召居上寺。署正覺空慧禪師。上堂。十方諸佛一時雲集。與諸上座證明。諸上座與佛一時證明。還信么。切忌卜度。僧問。四眾云臻。如何舉唱。師曰。若到諸方。切莫錯舉

【現代漢語翻譯】現代漢語譯本僧：如果這樣說，那就是亙古亙今不變的了？師：不要胡說八道。

福州廣平院守威宗一禪師

是本州人。參學于天臺國師並得到他的認可，於是國師將衣法傳付給他。當時有僧人問：『大庾嶺頭上提不起，為何今日卻傳付給您？』宗一禪師提起衣法說：『有人敢說天臺國師得到了嗎？』上堂說法時說：『達磨大師說，我的佛法三千年后也不會改變一絲一毫。我宗一今日也不會改變達磨一絲一毫。先開悟的人，共同來證明。如果還沒開悟的人，（即使）不改變一絲一毫（也無用）。』有僧人問：『洪鐘的韻律已經停止，大眾聚集在法筵之上，祖師西來的真意是什麼，請禪師開示。』宗一禪師說：『洪鐘韻絕，大眾臨筵。』問：『古人說，任憑你千聖來見，我自有天真佛。什麼是天真佛？』宗一禪師說：『千聖是（天真佛的）弟弟。』問：『什麼是廣平的家風？』宗一禪師說：『誰不受用？』上堂說法時說：『不用打開經書唸誦，不用展開註釋講解，還有理論可以探討嗎？即使有理論可以探討，也是方便之說。宗門大事，應該如何做？』問：『什麼是西來意（Dharmakaya）？』宗一禪師說：『未曾有人回答得上來。』（僧人）說：『請禪師方便開示。』宗一禪師說：『為何不再問一遍？』

杭州報恩永安禪師

是溫州翁氏之子。年幼時依從本郡匯征大師出家。後唐天成年間，跟隨本師入國都。忠懿王命令匯征大師擔任僧正。永安禪師尤其不喜歡世俗事務，打算悄悄前往閩川拜訪禪師。恰逢路途艱難阻礙，於是回到天臺山結茅隱居。不久遇到韶國師開示，頓悟本心。於是告辭下山。匯征大師將此事稟告忠懿王，忠懿王命令永安禪師住持越州清泰寺，之後又召他居住於上寺，賜號正覺空慧禪師。上堂說法時說：『十方諸佛一時雲集，與各位上座證明。各位上座與諸佛一時證明。還相信嗎？』切忌猜測揣度。有僧人問：『四眾弟子云集，如何開示？』永安禪師說：『如果到了其他地方，千萬不要錯誤地開示。』

【English Translation】 English version Monk: If that's the case, then it's unchanging from eternity to eternity? Master: Don't talk nonsense.

Zen Master Shouwei Zongyi of Guangping Monastery in Fuzhou

He was a native of this prefecture. He studied with National Teacher Tiantai and received his approval, whereupon the National Teacher passed on his robe and Dharma. At that time, a monk asked: 'You couldn't lift it at Dayu Ridge, why is it being passed on to you today?' Master Zongyi picked it up and said: 'Is there anyone who dares to say Tiantai got it?' In his Dharma talk, he said: 'Dharma Master Bodhi said, my Dharma will not change a hair's breadth after three thousand years. I, Zongyi, will not change a hair's breadth of Bodhi Dharma today. Those who have attained it, prove it together. If those who have not attained it, (even if) they do not change a hair's breadth (it is useless).' A monk asked: 'The sound of the great bell has ceased, the assembly is gathered at the Dharma banquet, what is the meaning of the Patriarch's coming from the West, please Master enlighten us.' Master Zongyi said: 'The sound of the great bell has ceased, the assembly is gathered at the Dharma banquet.' Asked: 'The ancients said, let a thousand sages come to see you, I have a true Buddha. What is the true Buddha?' Master Zongyi said: 'The thousand sages are (the true Buddha's) younger brothers.' Asked: 'What is the family style of Guangping?' Master Zongyi said: 'Who does not benefit from it?' In his Dharma talk, he said: 'There is no need to open the scriptures and recite them, no need to unfold the commentaries and explain them, is there still any theory to discuss? Even if there is a theory to discuss, it is just a convenient saying. What should be done about the great matter of the Zen school?' Asked: 'What is the meaning of the coming from the West (Dharmakaya)?' Master Zongyi said: 'No one has ever been able to answer it.' (The monk) said: 'Please Master give a convenient explanation.' Master Zongyi said: 'Why not ask again?'

Zen Master Yong'an of Bao'en Monastery in Hangzhou

He was the son of the Weng family of Wenzhou. As a child, he left home to become a monk under Master Huizheng of this prefecture. During the Tiancheng period of the Later Tang Dynasty, he followed his master to the capital. King Zhongyi ordered Master Huizheng to serve as the Sangha Chief. Zen Master Yong'an especially disliked worldly affairs and planned to secretly go to Minchuan to visit Zen masters. It happened that the road was difficult and obstructed, so he returned to Mount Tiantai to build a hut and live in seclusion. Soon after, he encountered National Teacher Shao's enlightenment and suddenly awakened to his original mind. So he bid farewell and went down the mountain. Master Huizheng reported this matter to King Zhongyi, who ordered Zen Master Yong'an to reside at Qingtai Monastery in Yuezhou, and later summoned him to reside at the Upper Monastery, bestowing upon him the title of Zen Master Zhengjue Konghui. In his Dharma talk, he said: 'The Buddhas of the ten directions gather at once to prove it to all of you. All of you prove it to the Buddhas at once. Do you still believe it?' Be careful not to guess or speculate. A monk asked: 'The fourfold assembly has gathered, how should we give instructions?' Zen Master Yong'an said: 'If you go to other places, be careful not to give the wrong instructions.'

。曰非但學人。大眾有賴。師曰。禮拜著。問五乘三藏。委者頗多。祖意西來。乞師指示。師曰。五乘三藏。曰向上還有事也無。師曰。汝卻靈利。問如何大作佛事。師曰。嫌甚麼。曰恁么則親承摩頂去也。師曰。何處見世尊。問如何是西來意。師曰。過這邊立。僧才移步。師召曰會么。曰不會。師曰。聽取一偈。汝問西來意。且過這邊立。昨夜三更時。雨打虛空濕。電影忽然明。不似蚰蜒急。開寶七年。示疾。告眾言別。時有僧問。昔日如來正法眼。迦葉親傳。未審和尚玄風。百年後如何體會。師曰。汝甚麼處見迦葉來。曰恁么則信受奉行。不忘斯旨去向。師曰。佛法不是這個道理。言訖跏趺而寂。阇維舌根不壞。柔軟如紅蓮華。藏於普賢道場。

廣州光聖院師護禪師

閩人也。自天臺得法。化行嶺表。國主劉氏。創大伽藍。請師居焉。署大義禪師。僧問。昔日梵王請佛。今日國主臨筵。祖意西來。如何舉唱。師曰。不要西來。山僧已舉唱了也。曰豈無方便。師曰。適來豈不是方便。問學人乍入叢林。西來妙訣。乞師指示。師曰。汝未入叢林。我已示汝了也。曰如何領會。師曰。不要領會。

杭州奉先寺清昱禪師

永嘉人也。忠懿王召入問道。創奉先居之。署圓通妙覺禪師。僧問。如何是

西來意。師曰。高聲舉似大眾。

臺州紫凝普聞寺智勤禪師

僧問。如何是空手把鋤頭。師曰。但恁么諦信。曰如何是步行騎水牛。師曰。汝自何來。有偈示眾曰。今年五十五。腳未蹋寸土。山河是眼睛。大海是我肚。太平興國四年。有旨試僧經業。山門老宿各寫法名。唯師不閑書札。時通判李憲問。世尊還解書也無。師曰。天下人知。淳化初不疾。命侍僧開浴。浴訖垂誡徒眾。安坐而逝。塔于本山。三年後門人遷塔發龕。睹師容儀儼若。髭發仍長。遂迎入新塔。

溫州雁蕩山愿齊禪師

錢塘江氏子。上堂。僧問。夜月舒光。為甚麼碧潭無影。師曰。有家弄影漢。其僧從東過西立。師曰。不唯弄影。兼乃怖頭。

杭州普門寺希辯禪師

蘇州人也。忠懿王命主越州清泰。署慧智。后遷上寺。上堂。山僧素乏知見。復寡聞持。頃雖侍立於國師。不蒙一句開示。以致今日與諸仁者聚會。更無一法可相助發。何況能為諸仁者。區別緇素。商量古今。還怪得山僧么。若有怪者。且道此人具眼。不具眼。有賓主義。無賓主義。晚學初機。必須審細。僧問。如何是普門示現神通事。師曰。恁么則阇黎怪老僧去也。曰不怪時如何。師曰。汝且下堂里思惟去。太平興國三年。吳越王入覲。師隨寶塔

【現代漢語翻譯】現代漢語譯本西來意（Bodhidharma從西天帶來的禪宗真意）。師（智勤禪師）說：『高聲地向大眾展示。』

臺州紫凝普聞寺智勤禪師

僧人問：『如何是空手把鋤頭？』師說：『只要這樣深信。』問：『如何是步行騎水牛？』師說：『你從哪裡來？』有偈語向大眾展示說：『今年五十五，腳未踏寸土。山河是眼睛，大海是我肚。』太平興國四年，有旨意要測試僧人的經學造詣。各寺廟的老僧都寫下自己的法名，只有智勤禪師不擅長書寫。當時通判李憲問：『世尊（釋迦牟尼佛）還懂得寫字嗎？』師說：『天下人都知道。』淳化初年，智勤禪師沒有疾病，命令侍者準備沐浴。沐浴完畢后，向弟子們垂誡，安然坐化圓寂。塔葬在本山。三年後，弟子們遷移靈塔，打開塔龕，看到智勤禪師的容貌儀態宛如生前，鬍鬚頭髮仍然生長。於是迎入新的塔中。

溫州雁蕩山愿齊禪師

是錢塘江氏的子弟。上堂說法時，有僧人問：『夜月舒光，為什麼碧潭無影？』師說：『有愛家的人在玩弄影子。』那僧人從東邊走到西邊站立。師說：『不只是玩弄影子，還自己嚇唬自己。』

杭州普門寺希辯禪師

是蘇州人。忠懿王命令他主持越州清泰寺，賜名慧智。後來遷到上寺。上堂說法時說：『山僧我向來缺乏見識，又很少聽聞佛法。之前雖然侍立在國師身邊，卻沒有得到一句開示。以至於今天和各位仁者聚會，沒有什麼佛法可以幫助大家啓發。更何況能為各位仁者，區分僧俗，評論古今。還怪得了我嗎？如果有人責怪，那麼請問這個人是有眼力，還是沒有眼力？有主客之分，還是沒有主客之分？晚學初機的人，必須仔細審察。』僧人問：『如何是普門示現神通事？』師說：『這樣的話，你就要責怪老僧我了。』問：『不責怪時如何？』師說：『你先下堂去思考一下。』太平興國三年，吳越王入朝覲見，希辯禪師跟隨寶塔一同前往。

【English Translation】 English version 'What is the meaning of Bodhidharma's arrival from the West?' The Master (Zen Master Zhiqin) said, 'Raise it loudly for the assembly to hear.'

Zen Master Zhiqin of Puwen Temple, Zining, Taizhou

A monk asked, 'What is it to hold a hoe with empty hands?' The Master said, 'Just have such firm faith.' He asked, 'What is it to walk on foot while riding a water buffalo?' The Master said, 'Where do you come from?' He presented a verse to the assembly, saying, 'This year I am fifty-five, my feet have not trod an inch of earth. Mountains and rivers are my eyes, the great ocean is my belly.' In the fourth year of the Taiping Xingguo era, an imperial decree was issued to test the monks' knowledge of the scriptures. The senior monks of each temple wrote down their Dharma names, but only Master Zhiqin was not skilled in writing. At that time, the Vice Prefect Li Xian asked, 'Does the World-Honored One (Shakyamuni Buddha) know how to write?' The Master said, 'Everyone in the world knows.' In the early years of the Chunhua era, Master Zhiqin was without illness. He ordered his attendant monks to prepare a bath. After bathing, he gave final instructions to his disciples and passed away peacefully in a seated posture. He was entombed in a stupa on this mountain. Three years later, his disciples moved the stupa and opened the reliquary. They saw that the Master's appearance was as if he were still alive, and his beard and hair had grown longer. So they welcomed him into a new stupa.

Zen Master Yuanqi of Yandang Mountain, Wenzhou

He was a member of the Jiang family of Qiantang. During an assembly, a monk asked, 'The night moon spreads its light, why is there no reflection in the green pool?' The Master said, 'There is a family man playing with shadows.' That monk walked from east to west and stood there. The Master said, 'Not only playing with shadows, but also scaring himself.'

Zen Master Xibian of Pumen Temple, Hangzhou

He was a native of Suzhou. King Zhongyi ordered him to preside over Qingtai Temple in Yuezhou, bestowing upon him the name Huizhi. Later, he moved to the Upper Temple. During an assembly, he said, 'This mountain monk has always lacked knowledge and has rarely heard the Dharma. Although I previously attended the National Teacher, I did not receive a single word of instruction. As a result, today I gather with all of you, but there is no Dharma that I can use to help you awaken. How much less can I distinguish between monks and laypeople, or discuss the past and present for you? Can you blame this mountain monk? If there is someone who blames me, then tell me, does this person have eyes or not? Is there a distinction between guest and host or not? Those who are new to learning must examine carefully.' A monk asked, 'What is the matter of the universal manifestation of spiritual powers?' The Master said, 'In that case, you are going to blame this old monk.' He asked, 'What if I don't blame you?' The Master said, 'You should go down to the hall and contemplate it.' In the third year of the Taiping Xingguo era, the King of Wuyue went to court, and Zen Master Xibian accompanied the precious pagoda.

至。見於滋福殿。賜紫衣。號慧明禪師。端拱中。乞還故里。詔從之。賜御製詩。忠懿王施金于常熟本山院。創磚浮圖。七級。高二百尺。功既就。至道三年八月。示寂。塔于院之西北隅。

杭州光慶寺遇安禪師

錢塘沈氏子。上堂。僧問。無價寶珠。請師分付。師曰。善能吐露。曰恁么則人人具足去也。師曰。珠在甚麼處。僧禮拜。師曰。也是虛言。問提綱舉領。盡立主賓。如何是主。師曰。深委此問。曰如何是賓。師曰。適來向汝道甚麼。曰賓主道合時如何。師曰。其令不行。問心月孤圓。光吞萬象。如何是吞萬象底光。師曰。大眾總見汝恁么問。曰光吞萬象。從師道。心月孤圓意若何。師曰。抖擻精神著。曰鷺倚雪巢猶可辯。光吞萬象事難明。師曰謹退。問青山綠水。處處分明。和尚家風。乞垂一句。師曰。盡被汝道了也。曰未必如斯。請師答話。師曰。不用閑言。又一僧方禮拜。師曰。問答俱備。僧擬問。師乃叱之。上堂。欲識曹溪旨。云飛前面山。分明真實個。不用別追攀。僧問。古德有言。井底紅塵生。山頭波浪起。未審此意如何。師曰。若到諸方。但恁么問。曰和尚意旨如何。師曰。適來向汝道甚麼。乃曰。古今相承。皆云塵生井底。浪起山頭。結子空華。生兒石女。且作么生會。莫是和

【現代漢語翻譯】現代漢語譯本：

（慧明禪師）到達（某地），在滋福殿被（皇帝）召見，賜予紫衣，賜號慧明禪師。端拱年間，（慧明禪師）請求返回故鄉，皇帝下詔同意。皇帝賜予御製詩。忠懿王在常熟本山院捐獻金錢，建造磚砌浮屠，七層，高二百尺。工程竣工后，至道三年八月，（慧明禪師）圓寂。塔建在本山院的西北角。

杭州光慶寺遇安禪師

（遇安禪師是）錢塘沈氏之子。上堂說法時，有僧人問道：『無價寶珠（比喻佛性），請禪師分付（傳授）。』禪師說：『真能吐露（真誠發問）。』僧人說：『這樣說來，人人具足（佛性）了？』禪師說：『寶珠在什麼地方？』僧人禮拜。禪師說：『也是虛言（不著實際）。』

（又有僧人）問：『提綱舉領（抓住要點），盡立主賓（分清主次），如何是主？』禪師說：『深委此問（你很明白這個問題）。』（僧人）說：『如何是賓？』禪師說：『剛才我對你說什麼？』（僧人）說：『賓主道合時如何？』禪師說：『其令不行（無法施展）。』

（又有僧人）問：『心月孤圓（清凈的本心），光吞萬象（智慧廣大），如何是吞萬象底光？』禪師說：『大眾總見汝恁么問（大家都看見你這樣問）。』（僧人）說：『光吞萬象，從師道（從禪師這裡聽來），心月孤圓意若何？』禪師說：『抖擻精神著（振作精神）。』（僧人）說：『鷺倚雪巢猶可辯（白鷺站在雪白的鳥巢上還容易分辨），光吞萬象事難明（光吞萬象這件事難以明白）。』禪師說：『謹退（請你退下）。』

（又有僧人）問：『青山綠水，處處分明，和尚家風（禪師的風格），乞垂一句（請說一句）。』禪師說：『盡被汝道了也（都被你說完了）。』（僧人）說：『未必如斯（未必如此），請師答話。』禪師說：『不用閑言（不要說廢話）。』又一個僧人正要禮拜，禪師說：『問答俱備（問答已經足夠了）。』僧人想要發問，禪師就呵斥他。

上堂說法時，禪師說：『欲識曹溪旨（想要了解曹溪的宗旨），云飛前面山（就像雲彩飛過眼前的山）。分明真實個（分明而真實），不用別追攀（不用另外去追求）。』

（又有）僧人問：『古德有言（古代的禪師說過），井底紅塵生（井底生出紅塵），山頭波浪起（山頭涌起波浪），未審此意如何（不知道這是什麼意思）？』禪師說：『若到諸方（如果到其他地方），但恁么問（就這麼問）。』（僧人）說：『和尚意旨如何（禪師您的意思是）？』禪師說：『適來向汝道甚麼（剛才我對你說什麼）？』於是說：『古今相承（古今相傳），皆云塵生井底（都說塵土生於井底），浪起山頭（波浪起于山頭），結子空華（結出虛幻的花朵），生兒石女（石女產下孩子）。且作么生會（應該如何理解）？莫是和（難道是和）。』

【English Translation】 English version:

(Huiming Chan Master) arrived at (a certain place) and was summoned to the Zifu Hall, bestowed with a purple robe, and given the title Huiming Chan Master. During the Duangong era, (Huiming Chan Master) requested to return to his hometown, and the emperor issued an edict granting his request. The emperor bestowed imperial poems. King Zhongyi donated money to the Benshan Monastery in Changshu to build a brick pagoda, seven stories high and two hundred feet tall. After the project was completed, in August of the third year of the Zhidao era, (Huiming Chan Master) passed away. The pagoda was built in the northwest corner of the Benshan Monastery.

Chan Master Yu'an of Guangqing Temple in Hangzhou

(Chan Master Yu'an was) the son of the Shen family in Qiantang. When he ascended the Dharma hall to preach, a monk asked: 'The priceless jewel (a metaphor for Buddha-nature), please, Master, bestow it (transmit it).' The Chan Master said: 'Truly able to express (sincerely asking).' The monk said: 'In that case, everyone is fully endowed (with Buddha-nature)?' The Chan Master said: 'Where is the jewel?' The monk prostrated. The Chan Master said: 'Also empty words (impractical).'

(Another monk) asked: 'Grasping the key points, fully establishing the host and guest (distinguishing the primary and secondary), what is the host?' The Chan Master said: 'Deeply understanding this question (you understand this question well).' (The monk) said: 'What is the guest?' The Chan Master said: 'What did I just say to you?' (The monk) said: 'What happens when the host and guest are in harmony?' The Chan Master said: 'Its orders are not carried out (cannot be implemented).'

(Another monk) asked: 'The moon of the mind is solitary and round (pure original mind), its light swallows all phenomena (wisdom is vast), what is the light that swallows all phenomena?' The Chan Master said: 'The assembly all sees you asking like this (everyone sees you asking like this).' (The monk) said: 'The light swallows all phenomena, heard from the Master, what is the meaning of the solitary and round moon of the mind?' The Chan Master said: 'Rouse your spirit (brace yourself).' (The monk) said: 'Egrets perched on snowy nests can still be distinguished (egrets standing on white nests are easy to distinguish), the matter of the light swallowing all phenomena is difficult to understand.' The Chan Master said: 'Retreat respectfully (please step back).'

(Another monk) asked: 'Green mountains and clear waters, everywhere distinct, the style of the Abbot (the Chan Master's style), please bestow a sentence (please say a sentence).' The Chan Master said: 'You have said it all (you have said everything).' (The monk) said: 'Not necessarily so (not necessarily so), please answer, Master.' The Chan Master said: 'No idle words (no nonsense).' Another monk was about to prostrate, and the Chan Master said: 'The questions and answers are complete (the questions and answers are sufficient).' The monk wanted to ask a question, and the Chan Master scolded him.

Ascending the Dharma hall to preach, the Chan Master said: 'If you want to know the meaning of Caoxi (the teachings of Caoxi), clouds fly past the mountains in front (like clouds flying past the mountains before your eyes). Clearly and truly (clear and true), no need to seek elsewhere (no need to pursue elsewhere).'

(Another) monk asked: 'Ancient masters have said (ancient Chan masters have said), red dust arises from the bottom of the well (red dust arises from the bottom of the well), waves rise on the top of the mountain (waves rise on the top of the mountain), I do not know what this means (I don't know what this means)?' The Chan Master said: 'If you go to other places (if you go to other places), just ask like this (just ask like this).' (The monk) said: 'What is the Abbot's meaning (what is your meaning, Chan Master)?' The Chan Master said: 'What did I just say to you (what did I just say to you)?' Then he said: 'From ancient times to the present (from ancient times to the present), it is said that dust arises from the bottom of the well (it is said that dust arises from the bottom of the well), waves rise on the top of the mountain (waves rise on the top of the mountain), empty flowers bear fruit (empty flowers bear fruit), stone women give birth to children (stone women give birth to children). How should one understand this (how should one understand this)? Could it be that (could it be that).'

聲送事。就物呈心。句里藏鋒。聲前全露么。莫是有名無體。異唱玄譚么。上座自會即得。古人意旨即不然。既恁么會不得。合作么生會。上座欲得會么。但看。泥牛行處。陽焰翻波。木馬嘶時。空華墜影。聖凡如此。道理分明。何須久立珍重。

臺州般若寺友蟾禪師

錢塘人也。初住云居普賢。忠懿王署慈悟禪師。遷止上寺。眾盈五百。僧問。鼓聲才罷。大眾云臻。向上宗乘。請師舉唱。師曰。虧汝甚麼。曰恁么則人人盡沾恩去也。師曰。莫亂道。

婺州智者寺全肯禪師

初參國師。國師問。汝名甚麼。師曰。全肯。國師曰。肯個甚麼。師于言下有省。乃禮拜。住后僧問。有人不肯。還甘也無。師曰。若人問我。即向伊道。

福州玉泉義隆禪師

上堂。山河大地。盡在諸人眼睛裡。因甚麼說會與不會。時有僧問。山河大地眼睛裡。師今欲更指歸誰。師曰。祇為上座去處分明。曰若不上來伸此問。焉知方便不虛施。師曰。依俙似曲才堪聽。又被風吹別調中。

杭州龍冊寺曉榮禪師

溫州鄧氏子。僧問。祖祖相傳。未審和尚傳阿誰。師曰。汝還識得祖也未。僧慧文問。如何是真實沙門。師曰。汝是慧文。問如何是般若大神珠。師曰。般若大神珠。分形萬億軀。塵塵彰

【現代漢語翻譯】現代漢語譯本聲音傳遞事件，就事物呈現心意，話語中暗藏鋒芒。聲音之前完全顯露了嗎？莫非是徒有虛名而無實體，用奇異的唱法談論玄妙的道理嗎？上座你自以為領會了，古人的意旨卻不是這樣。既然這樣領會不了，應該怎樣領會呢？上座你想領會嗎？只要看：泥做的牛走過的地方，出現海市蜃樓般的波浪；木頭做的馬嘶鳴的時候，空中出現虛幻的花朵的影子。聖人凡人都是這樣，道理非常分明，何必久站，請自珍重。

臺州般若寺友蟾禪師

是錢塘人。最初住在云居普賢寺，忠懿王賜號慈悟禪師。後來遷到般若寺，僧眾達到五百人。有僧人問：『鼓聲剛停，大眾就聚集到這裡，向上宗乘（指禪宗），請和尚您開示。』禪師說：『虧欠你什麼了嗎？』僧人說：『這樣說來，人人都能沾到恩惠了。』禪師說：『不要胡說八道。』

婺州智者寺全肯禪師

最初參拜國師（指禪宗的著名禪師）。國師問：『你叫什麼名字？』禪師說：『全肯。』國師說：『肯什麼？』禪師在言語之下有所領悟，於是禮拜。住持寺院后，有僧人問：『有人不肯，還甘心嗎？』禪師說：『如果有人問我，我就對他說。』

福州玉泉義隆禪師

上堂說法，說：『山河大地，都在各位的眼睛裡。為什麼還要說會與不會呢？』當時有僧人問：『山河大地在眼睛裡，和尚您現在想要指向誰呢？』禪師說：『正因為上座你的去處分明。』僧人說：『如果我不上來提出這個問題，怎麼知道方便法門不是虛設的呢？』禪師說：『隱約像是曲子剛剛可以聽，又被風吹到別的調子里去了。』

杭州龍冊寺曉榮禪師

是溫州鄧氏的兒子。有僧人問：『祖祖相傳，不知道和尚您傳給誰？』禪師說：『你還認識祖師嗎？』僧人慧文問：『什麼是真實沙門（指真正的出家人）？』禪師說：『你是慧文。』問：『什麼是般若大神珠（指智慧）？』禪師說：『般若大神珠，分化成萬億個化身，在每個微塵中都彰顯。』

【English Translation】 English version Sound conveys events, presenting the mind through objects, words concealing sharpness. Has everything been fully revealed before the sound? Could it be merely having a name without substance, discussing profound principles with strange chants? You, venerable monk, think you understand, but the intention of the ancients is not like that. Since you cannot understand it that way, how should you understand it? Do you want to understand, venerable monk? Just look: where the mud ox walks, mirage-like waves appear; when the wooden horse neighs, illusory flower shadows fall. Saints and mortals are like this, the principle is very clear, why stand for long? Take care.

Chan Master Youchan of Prajna Temple in Taizhou

Was a native of Qiantang. Initially resided at Yunju Puxian Temple, King Zhongyi bestowed the title 'Chan Master Ciwu'. Later moved to Prajna Temple, with a community of five hundred monks. A monk asked: 'As soon as the drum sound ceases, the assembly gathers here, seeking the supreme vehicle (referring to Chan Buddhism). Please, Master, expound it.' The Chan Master said: 'What do I owe you?' The monk said: 'In that case, everyone will receive grace.' The Chan Master said: 'Don't talk nonsense.'

Chan Master Quanken of Zhizhe Temple in Wuzhou

Initially visited National Teacher (referring to a famous Chan master). The National Teacher asked: 'What is your name?' The Chan Master said: 'Quanken.' The National Teacher said: 'What do you affirm?' The Chan Master had an awakening upon hearing these words, and then prostrated. After residing at the temple, a monk asked: 'If someone does not affirm, are they still willing?' The Chan Master said: 'If someone asks me, I will say to them.'

Chan Master Yilong of Yuquan Temple in Fuzhou

Ascended the Dharma hall and said: 'Mountains, rivers, and the great earth are all within everyone's eyes. Why speak of understanding or not understanding?' At that time, a monk asked: 'Mountains, rivers, and the great earth are in the eyes, who does the Master now wish to point to?' The Chan Master said: 'Precisely because your destination, venerable monk, is clear.' The monk said: 'If I did not come up to ask this question, how would I know that expedient means are not falsely applied?' The Chan Master said: 'Faintly like a melody just able to be heard, then blown by the wind into another tune.'

Chan Master Xiaorong of Longce Temple in Hangzhou

Was the son of the Deng family of Wenzhou. A monk asked: 'Transmitted from ancestor to ancestor, I don't know to whom the Master transmits?' The Chan Master said: 'Do you even recognize the ancestor?' The monk Huiwen asked: 'What is a true Shramana (referring to a true renunciate)?' The Chan Master said: 'You are Huiwen.' Asked: 'What is the Prajna Great Divine Pearl (referring to wisdom)?' The Chan Master said: 'The Prajna Great Divine Pearl, divides into myriad billions of bodies, manifesting in every mote of dust.'

妙體。剎剎盡毗盧。問如何是日用事。師曰。一念周沙界。日用萬般通。湛然常寂滅。常展自家風。小參次。僧問。向上事即不問。如何是妙善臺中的的意。師曰。若到諸方分明舉似。曰恁么則云有出山勢。水無投澗聲。師乃叱之。

杭州功臣慶蕭禪師

僧問。如何是功臣家風。師曰。明暗色空。曰恁么則諸法無生去也。師曰。汝喚甚麼作諸法。僧禮拜。師曰。聽取一偈。功臣家風。明暗色空。法法非異。心心自通。恁么會得。諸佛真宗。

越州稱心敬琎禪師

僧問。結束囊裝。請師分付。師曰。莫諱卻。曰甚麼處孤負和尚。師曰。卻是汝孤負我。

福州嚴峰師術禪師

開堂升座。極樂和尚問曰。大眾颙望。請震法雷。師曰。大眾還會么。還辨得么。今日不異靈山。乃至諸佛國土。天上人間。總皆如是。亙古亙今。當無變異。作么生會無變異底道理。若會得。所以道。無邊剎境。自他不隔于毫端。十世古今。始終不離於當念。僧問。靈山一會。迦葉親聞。嚴峰一會。誰是聞者。師曰。問者不弱。問如何是文殊。師曰。來處甚分明。

潞府華嚴慧達禪師

僧問。如何是古佛心。師曰。山河大地。問如何是華嚴境。師曰。滿目無形影。

越州清泰院道圓禪師

【現代漢語翻譯】現代漢語譯本妙體（微妙的本體）。剎剎盡毗盧（每一個剎土都充滿毗盧遮那佛）。問：如何是日用事？師說：一念周沙界（一個念頭遍及無盡的世界），日用萬般通（日常應用無所不通）。湛然常寂滅（清澈寂靜，永恒寂滅），常展自家風（常常展現自己的風格）。小參時，僧人問：向上事（超越世俗之事）即不問，如何是妙善臺中的的意？師說：若到諸方分明舉似（如果到了各處，就清楚地告訴他們）。僧人說：這樣說來，就是『云有出山勢，水無投澗聲』。師便呵斥他。杭州功臣慶蕭禪師僧人問：如何是功臣家風？師說：明暗色空（光明與黑暗，色相與空無）。僧人說：這樣說來，諸法無生去也（一切法都沒有生滅了）？師說：你喚甚麼作諸法（你把什麼叫做諸法）？僧人禮拜。師說：聽取一偈（聽我一首偈語）。功臣家風，明暗色空，法法非異（一切法沒有差異），心心自通（心與心自然相通）。恁么會得（這樣領會），諸佛真宗（就是諸佛的真正宗旨）。越州稱心敬琎禪師僧人問：結束囊裝（收拾行裝），請師分付（請老師吩咐）。師說：莫諱卻（不要隱瞞）。僧人說：甚麼處孤負和尚（什麼地方辜負了和尚）？師說：卻是汝孤負我（卻是你辜負了我）。福州嚴峰師術禪師開堂升座。極樂和尚問：大眾颙望（大眾仰望），請震法雷（請宣講佛法）。師說：大眾還會么（大眾能領會嗎）？還辨得么（還能分辨嗎）？今日不異靈山（今天不異於靈鷲山），乃至諸佛國土（乃至諸佛的國土），天上人間（天上人間），總皆如是（全部都是這樣）。亙古亙今（從古至今），當無變異（本無變異）。作么生會無變異底道理（如何領會沒有變異的道理）？若會得（如果領會了），所以道（所以說）：無邊剎境（無邊的佛土），自他不隔于毫端（自己與他人不隔于絲毫之間），十世古今（過去、現在、未來十個時段），始終不離於當念（始終不離於當下這一念）。僧人問：靈山一會（靈鷲山法會），迦葉親聞（迦葉尊者親自聽聞），嚴峰一會（嚴峰的法會），誰是聞者（誰是聽聞者）？師說：問者不弱（提問的人不弱）。問：如何是文殊（如何是文殊菩薩）？師說：來處甚分明（來處非常分明）。潞府華嚴慧達禪師僧人問：如何是古佛心（如何是古佛的心）？師說：山河大地。問：如何是華嚴境（如何是華嚴境界）？師說：滿目無形影（滿眼都是沒有形體的影子）。越州清泰院道圓禪師

【English Translation】 English version Subtle Essence. Every land is filled with Vairocana (the universal Buddha). Question: What is daily activity? The Master said: One thought pervades the realms of dust, daily activities are all-encompassing. Serene and ever in extinction, constantly displaying its own style. During a small gathering, a monk asked: I won't ask about things beyond, what is the true meaning within the Wondrous Good Platform? The Master said: If you go to various places, clearly tell them. The monk said: In that case, 'The clouds have the momentum to leave the mountain, but the water makes no sound falling into the ravine.' The Master then scolded him. Zen Master Qing Xiao of Gongchen (meritorious official) Temple in Hangzhou A monk asked: What is the family style of Gongchen? The Master said: Light and darkness, form and emptiness. The monk said: In that case, all dharmas are without arising? The Master said: What do you call all dharmas? The monk bowed. The Master said: Listen to this verse. The family style of Gongchen, light and darkness, form and emptiness, all dharmas are not different, mind to mind communicates naturally. If you understand it this way, it is the true essence of all Buddhas. Zen Master Jing Jin of Chengxin (according to the mind) Temple in Yuezhou A monk asked: The luggage is packed, please instruct me, Master. The Master said: Don't hide it. The monk said: Where have I let the Master down? The Master said: It is you who have let me down. Zen Master Shi Shu of Yanfeng (strict peak) Temple in Fuzhou Ascending the seat for the opening ceremony, Venerable Jile (extreme bliss) asked: The assembly looks forward to it, please thunder the Dharma. The Master said: Can the assembly understand? Can you discern it? Today is no different from Ling鷲 Mountain (Vulture Peak), even the lands of all Buddhas, in heaven and on earth, are all like this. From ancient times to the present, there has been no change. How do you understand the principle of no change? If you understand, therefore it is said: The boundless Buddha-lands, self and others are not separated by a hair's breadth, the past, present, and future ten ages, from beginning to end, are not apart from the present moment. A monk asked: At the assembly on Ling鷲 Mountain (Vulture Peak), Kashyapa (one of the ten major disciples of Sakyamuni Buddha) personally heard it, at the assembly on Yanfeng (strict peak), who is the hearer? The Master said: The questioner is not weak. Asked: What is Manjusri (Bodhisattva of wisdom)? The Master said: The origin is very clear. Zen Master Hui Da of Huayan (flower garland) Temple in Luzhou A monk asked: What is the mind of the ancient Buddha? The Master said: Mountains, rivers, and the great earth. Asked: What is the Huayan (flower garland) realm? The Master said: The eyes are full of formless shadows. Zen Master Dao Yuan of Qingtai (pure and peaceful) Temple in Yuezhou

僧問。亡僧遷化向甚麼處去也。師曰。今日遷化。嶺中上座問。如何是祖師西來意。師曰。不可向汝道庭前柏樹子。

杭州九曲觀音院慶祥禪師

餘杭人也。辯才冠眾。多聞強記。時天臺門下推為傑出。僧問。湛湛圓明。請師一決。師曰。十里平湖。一輪秋月。問險惡道中。以何為津樑。師曰。以此為津樑。曰如何是此。師曰。筑著汝鼻孔。問無根樹子。向甚麼處栽。師曰。汝甚處得來。

杭州開化寺行明傳法禪師

本州于氏子。禮雪竇智覺禪師為師。及智覺遷永明。遂入天臺國師之室。蒙授記莂。復歸永明。翊贊乃師。海眾傾仰。忠懿王建六和寺。(本朝賜開化額)延請住持。聚徒說法。僧問。如何是開化門中流出方便。師曰。日日潮音兩度聞。問如何是無盡燈。師曰。謝阇黎照燭。

越州漁浦開善寺義圓禪師

僧問。一年去。一年來。方便門中請師開。師曰。分明記取。曰恁么則昔時師子吼。今日象王回也。師曰。且喜沒交涉。

溫州瑞鹿寺上方遇安禪師

福州人也。得法于天臺。又常閱首楞嚴經。到知見立知。即無明本。知見無見。斯即涅槃。師乃破句讀曰。知見立　知即無明本　知見無　見斯即涅槃。於此有省。有人語師曰。破句了也。師曰。此是我

【現代漢語翻譯】現代漢語譯本有僧人問：『已故的僧人去世後去了哪裡？』慶祥禪師說：『今天去世了。』另一位來自嶺中的僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』慶祥禪師說：『不可對你說庭前的柏樹子（cypress tree in the courtyard）。』

杭州九曲觀音院慶祥禪師

慶祥禪師是餘杭人，辯才出衆，博聞強記，當時天臺宗門下的人都推舉他為傑出人物。有僧人問：『湛湛圓明（perfectly clear and bright），請禪師您來決斷。』慶祥禪師說：『十里平湖，一輪秋月。』又有僧人問：『在險惡的道路中，用什麼作為津樑（ferry or bridge）？』慶祥禪師說：『用這個作為津樑。』僧人問：『什麼是這個？』慶祥禪師說：『正撞著你的鼻孔。』還有僧人問：『無根樹子（rootless tree）向什麼地方栽種？』慶祥禪師說：『你從什麼地方得來？』

杭州開化寺行明傳法禪師

行明禪師是本州于氏之子，拜雪竇智覺禪師為師。等到智覺禪師遷往永明寺后，行明禪師就進入天臺國師的門下，蒙受授記莂（prediction of enlightenment）。之後又回到永明寺，輔佐他的老師，受到眾多僧人的傾慕。忠懿王（King Zhongyi）建造六和寺（Six Harmonies Temple），（本朝賜予開化寺的匾額）延請行明禪師擔任住持，聚集僧眾說法。有僧人問：『什麼是開化寺門中流出的方便（expedient means）？』行明禪師說：『日日潮音兩度聞。』又有僧人問：『什麼是無盡燈（inexhaustible lamp）？』行明禪師說：『謝謝阇黎（Ajari，梵語，意為導師）的照燭。』

越州漁浦開善寺義圓禪師

有僧人問：『一年過去，一年到來，請禪師在方便之門中開示。』義圓禪師說：『分明記取。』僧人說：『如此說來，那麼就是昔時的師子吼（lion's roar），今日的象王回（elephant king returns）了。』義圓禪師說：『且喜沒交涉。』

溫州瑞鹿寺上方遇安禪師

遇安禪師是福州人，從天臺宗得法，又經常閱讀《首楞嚴經》（Śūraṅgama Sūtra）。讀到『知見立知，即無明本；知見無見，斯即涅槃』時，遇安禪師於是斷開經文的句讀，唸作『知見立，知即無明本；知見無，見斯即涅槃』。因此有所領悟。有人對遇安禪師說：『你把經文斷句了。』遇安禪師說：『這是我的。』

【English Translation】 English version A monk asked: 'Where does the deceased monk go after passing away?' The Master (Qingxiang) said: 'He passed away today.' A senior monk from Lingzhong asked: 'What is Bodhidharma's intention in coming from the West (祖師西來意)?' The Master said: 'It is not to be told to you about the cypress tree in the courtyard (庭前柏樹子).'

Chan Master Qingxiang of Jiuqu Guanyin Temple in Hangzhou

Chan Master Qingxiang was from Yu Hang. His eloquence surpassed the masses, and he possessed extensive knowledge and a strong memory. At that time, he was regarded as an outstanding figure among the Tiantai school. A monk asked: 'Perfectly clear and bright (湛湛圓明), please, Master, make a decisive judgment.' The Master said: 'Ten miles of calm lake, a round autumn moon.' Another monk asked: 'In a dangerous and difficult path, what serves as a ferry or bridge (津樑)?' The Master said: 'This serves as a ferry or bridge.' The monk asked: 'What is 'this'?' The Master said: 'It's bumping right into your nostrils.' Another monk asked: 'Where should a rootless tree (無根樹子) be planted?' The Master said: 'Where did you get it from?'

Dharma Transmission Chan Master Xingming of Kaihua Temple in Hangzhou

Chan Master Xingming was a son of the Yu family from this prefecture. He took Chan Master Zhijue of Xuedou as his teacher. When Zhijue moved to Yongming Temple, Xingming entered the chamber of the National Teacher of Tiantai, receiving a prediction of enlightenment (授記莂). Later, he returned to Yongming Temple to assist his teacher, and he was admired by the monastic community. King Zhongyi (忠懿王) built the Six Harmonies Temple (六和寺) (the current dynasty bestowed the plaque of Kaihua Temple), inviting Xingming to be the abbot, gathering monks to preach the Dharma. A monk asked: 'What are the expedient means (方便) flowing from the gate of Kaihua Temple?' The Master said: 'The tidal sound is heard twice every day.' Another monk asked: 'What is the inexhaustible lamp (無盡燈)?' The Master said: 'Thank you, Ajari (阇黎, teacher), for your illumination.'

Chan Master Yiyuan of Yupu Kaisan Temple in Yuezhou

A monk asked: 'One year goes, one year comes. Please, Master, open the door of expedient means.' The Master said: 'Clearly remember it.' The monk said: 'In that case, it is the lion's roar (師子吼) of the past, and the elephant king (象王) returns today.' The Master said: 'Fortunately, it has nothing to do with it.'

Chan Master Yu'an of Shangfang Temple in Ruilu Temple, Wenzhou

Chan Master Yu'an was from Fuzhou. He obtained the Dharma from the Tiantai school and often read the Śūraṅgama Sūtra (首楞嚴經). When he reached 'Knowing and seeing established as knowing is the root of ignorance; knowing and seeing without seeing is Nirvana,' the Master punctuated the sentences differently, reading: 'Knowing and seeing established, knowing is the root of ignorance; knowing and seeing without, seeing is Nirvana.' From this, he had an awakening. Someone said to the Master: 'You have broken the sentences.' The Master said: 'This is mine.'

悟處。畢生不易。時謂之安楞嚴。至道元年。春將示寂。有嗣子蘊仁侍立。師乃說偈示之。不是嶺頭𢹂得事。豈從雞足付將來。自古聖賢皆若此。非吾今日為君裁。付囑已。澡身易衣安坐。令舁棺至室。良久自入棺。經三日門人啟棺。睹師右脅吉祥而臥。四眾哀慟。師乃再起升堂說法。訶責垂誡。此度更啟吾棺者。非吾之子。言訖復入棺長往。

杭州龍華寺慧居禪師

閩人也。自天臺領旨。忠懿王命住上寺。開堂示眾曰。從上宗乘。到這裡如何舉唱祇如釋迦如來說一代時教。如瓶注水。古德尚云。猶如夢事寱語一般。且道據甚麼道理。便恁么道。還會么。大施門開。何曾壅塞。生凡育聖。不漏纖塵。言凡則全凡。舉聖則全聖。凡聖不相待。個個獨稱尊。所以道。山河大地。長時說法。長時放光。地水火風。一一如是。時有僧出禮拜。師曰。好個問頭如法問著。僧擬進前。師曰。又沒交涉也。問諸佛出世。放光動地。和尚出世。有何祥瑞。師曰。話頭自破。上堂。龍華這裡。也祇是拈柴擇菜。上來下去。晨朝一粥。齋時一飯。睡后喫茶。但恁么參取。珍重。問學人未明自己。如何辨得淺深。師曰。識取自己眼。曰如何是自己眼。師曰。向汝道甚麼。

婺州齊雲山遇臻禪師

越州楊氏子。僧問。

【現代漢語翻譯】現代漢語譯本：悟處（領悟之處）。畢生不易（終生不改變）。當時稱之為安楞嚴（安住于《楞嚴經》的境界）。至道元年，春天將要示寂（圓寂）。有嗣子（繼承人）蘊仁侍立。師父於是說偈（偈頌）開示他：『不是嶺頭𢹂得事（不是在山頂上能夠得到的），豈從雞足付將來（難道是從雞足山傳下來的嗎）？自古聖賢皆若此（自古以來的聖賢都是這樣的），非吾今日為君裁（不是我今天特別為你而說）。』付囑完畢，沐浴更衣，安然端坐。命人將棺材抬到房間。過了很久，自己進入棺材。三天後，弟子們打開棺材，看到師父右脅吉祥臥（吉祥的姿勢）。四眾（比丘、比丘尼、優婆塞、優婆夷）悲痛哀號。師父於是再次起身升座說法，訶責（斥責）並垂誡（告誡）。『這次再開啟我棺材的人，不是我的兒子。』說完又進入棺材，長久離去。

杭州龍華寺慧居禪師

是閩地人。從天臺宗領悟宗旨。忠懿王命令他住持上寺。開堂對大眾開示說：『從上宗乘（從古至今的禪宗），到這裡如何舉唱（如何宣揚）？比如釋迦如來說一代時教（一生的教法），如瓶注水（像瓶子倒水一樣）。古德（古代的禪師）尚且說，猶如夢事寱語（夢中的囈語）一般。那麼，根據什麼道理，便這樣說呢？會嗎？大施門開（廣大的佈施之門打開），何曾壅塞（哪裡有堵塞）？生凡育聖（生養凡人和聖人），不漏纖塵（不漏掉一絲一毫）。說凡則全凡（說凡人就完全是凡人），舉聖則全聖（說聖人就完全是聖人）。凡聖不相待（凡人和聖人互不依賴），個個獨稱尊（每個人都獨自尊貴）。』所以說，山河大地，長時說法（長時間說法），長時放光（長時間放光）。地水火風，一一如是（每一樣都是如此）。當時有僧人出來禮拜。師父說：『好個問頭（好一個問題），如法問著（問得很如法）。』僧人想要上前。師父說：『又沒交涉也（又沒有關係了）。』問：諸佛出世，放光動地，和尚出世，有何祥瑞（有什麼祥瑞）？師父說：『話頭自破（話頭自己就破了）。』上堂（升座說法）。龍華這裡，也只是拈柴擇菜（撿柴摘菜），上來下去。早晨一粥，齋時一飯（吃飯時一碗飯），睡后喫茶（睡醒后喝茶）。但這樣參取（參悟），珍重。問：學人未明自己（學人還不明白自己），如何辨得淺深（如何辨別深淺）？師父說：『識取自己眼（認識自己的眼睛）。』曰：如何是自己眼（什麼是自己的眼睛）？師父說：『向汝道甚麼（跟你說什麼）？』

婺州齊雲山遇臻禪師

是越州楊氏的兒子。僧人問。

【English Translation】 English version: Enlightenment. Unchanging throughout life. At that time, it was called 'Dwelling in the Shurangama'. In the first year of Zhidào, in the spring, he was about to enter Parinirvana. His successor, Yunren, was attending him. The master then spoke a verse to instruct him: 'It is not something that can be obtained from the mountain peak, how could it be passed down from Mount Kukkutapada (Mount Kukkutapada, where Mahakasyapa is said to be awaiting Maitreya)? The sages and worthies of ancient times were all like this, it is not that I am making this up for you today.' After giving his instructions, he bathed, changed his clothes, and sat peacefully. He ordered people to carry the coffin to the room. After a long time, he entered the coffin himself. Three days later, the disciples opened the coffin and saw the master lying on his right side in the auspicious posture. The four assemblies (bhikkhus, bhikkhunis, upasakas, and upasikas) mourned in sorrow. The master then rose again, ascended the hall, and preached the Dharma, rebuking and admonishing. 'Whoever opens my coffin this time is not my son.' After saying this, he re-entered the coffin and departed forever.

Zen Master Huiju of Longhua Temple in Hangzhou

He was a native of Min (Fujian). He understood the essence of Tiantai (Tiantai school). King Zhongyi ordered him to reside at the Upper Temple. In his opening address to the assembly, he said: 'From the ancestral tradition (Zen tradition), how should we proclaim it here? For example, Shakyamuni Buddha spoke the teachings of a lifetime, like pouring water from a bottle. The ancient worthies (ancient Zen masters) even said that it is like a dream or delirious speech. Then, according to what principle do they say this? Do you understand? The gate of great giving is open, where has it ever been blocked? It gives birth to the ordinary and nurtures the holy, without missing a single speck of dust. Speaking of the ordinary, it is entirely ordinary; speaking of the holy, it is entirely holy. The ordinary and the holy do not depend on each other, each is uniquely honored.' Therefore, it is said that mountains and rivers and the great earth are constantly expounding the Dharma, constantly emitting light. Earth, water, fire, and wind, each and every one is like this.' At that time, a monk came forward and bowed. The master said, 'A good question, asked according to the Dharma.' The monk tried to step forward. The master said, 'It is irrelevant again.' Asked: 'When the Buddhas appear in the world, they emit light and shake the earth. When the abbot appears in the world, what auspicious signs are there?' The master said, 'The topic itself is broken.' Ascending the hall. Here at Longhua, it is just picking firewood and choosing vegetables, going up and down. One congee in the morning, one meal at mealtime, tea after sleeping. Just take it in this way, cherish it. Asked: 'The student has not understood himself, how can he distinguish between shallow and deep?' The master said, 'Recognize your own eye.' Said: 'What is your own eye?' The master said, 'What am I saying to you?'

Zen Master Yuzhen of Qiyun Mountain in Wuzhou

He was a son of the Yang family in Yuezhou. A monk asked.

如何是無縫塔。師曰。五六尺。其僧禮拜。師曰。塔倒也。問圓明瞭知。為甚麼不因心念。師曰。圓明瞭知。曰何異心念。師曰。汝喚甚麼作心念。秋夕閑坐偶成頌曰。秋庭肅肅風[臺-臺+(癸-天+蟲)][臺-臺+(癸-天+蟲)]。寒星列空蟾魄高。搘頤靜坐神不勞。鳥窠無端吹布毛。

溫州瑞鹿寺本先禪師

本州鄭氏子。參天臺國師。導以非風幡動仁者心動之語。師即悟解。爾後示徒曰。吾初學天臺法門。語下便薦然。千日之內四儀之中。似物礙膺。如仇同所。千日之後。一日之中。物不礙膺。仇不同所。當下安樂。頓覺前咎。乃述頌三首。一非風幡動。仁者心動。曰非風幡動唯心動。自古相傳直至今。今後水云人慾曉。祖師真是好知音。二見色便見心。曰若是見色便見心。人來問著方難答。更求道理說多般。孤負平生三事衲。三明自己。曰曠大劫來祇如是。如是同天亦同地。同地同天作么形。作么形兮無不是。師自爾。足不歷城邑。手不度財貨。不設臥具。不衣繭絲。日唯一食。終日宴坐。申旦誨誘。逾三十載其志彌厲。上堂。你諸人。還見竹林蘭若山水院舍人眾么。若道見則心外有法。若道不見。爭奈竹林。蘭若。山水。院舍。人眾。現在樅然地。還會恁么告示么。若會不妨靈利。無事莫

【現代漢語翻譯】現代漢語譯本：僧人問：『什麼是無縫塔（形容完美無缺的境界）？』禪師說：『五六尺（形容很普通）。』那僧人聽后便禮拜。禪師說：『塔倒了也（意指執著于外在形式就失去了真意）。』僧人問：『圓明瞭知（指完全明白覺悟），為什麼不因心念（不通過思維分別）？』禪師說：『圓明瞭知（本來就超越心念）。』僧人問：『這和心念有什麼不同？』禪師說：『你把什麼叫做心念？』秋天的傍晚，閑坐時偶然寫成一首偈頌：『秋天的庭院寂靜肅穆，風聲颯颯。寒冷的星星排列在空中，月亮皎潔。托著下巴，精神安閑不費力。鳥巢禪師無緣無故地吹散佈毛（比喻以無為的姿態教化眾生）。』

溫州瑞鹿寺本先禪師

本先禪師是本州姓鄭的人家的兒子。他參訪天臺國師，國師用『不是風動，不是幡動，是仁者心動』這句話引導他。本先禪師當下就領悟了。之後他開示弟子說：『我最初學習天臺宗的法門，一聽聞這句話就立刻明白了。一千天之內，在行住坐臥中，好像有什麼東西阻礙著胸口，如同仇人一樣。一千天之後，一天之內，沒有什麼東西阻礙著胸口，仇人也不在同一個地方了。當下就安樂自在，立刻覺悟到以前的過錯。』於是他寫了三首偈頌。第一首是關於『不是風動，不是幡動，是仁者心動』：『不是風動幡動，只是心在動，自古以來就這樣相傳直到今天。今後想要明白這個道理的人，祖師真是最好的知音。』第二首是關於『見色便見心』：『如果說見色就能見心，別人來問的時候就難以回答。如果再去尋求道理，說很多，就辜負了平生所穿的三件衲衣（指僧人的身份）。』第三首是關於『明白自己』：『曠劫以來本來就是這樣，這樣如同天一樣，也如同地一樣。如同地如同天，又是什麼形狀？是什麼形狀，又沒有不是的。』本先禪師從此以後，腳不踏入城市，手不接觸財物，不設定臥具，不穿絲綢，每天只吃一頓飯，整天靜坐，從早到晚教誨引導他人，超過三十年，他的志向更加堅定。上堂時說：『你們這些人，還看見竹林、蘭若（寺廟）、山水、院舍、人和大眾嗎？如果說看見了，那就是心外有法（執著于外在事物）。如果說沒看見，又怎麼解釋竹林、蘭若、山水、院舍、人和大眾，現在明明就在這裡呢？』你們能理解這樣的開示嗎？如果能理解，那就不妨靈利一點，沒事不要...

【English Translation】 English version: A monk asked: 'What is a seamless stupa (a metaphor for a perfect, flawless state)?' The Master said: 'Five or six feet (implying it's ordinary).' The monk then bowed. The Master said: 'The stupa has collapsed (meaning clinging to external forms misses the true meaning).' A monk asked: 'With perfect and clear knowing, why not through the mind's thoughts (not through discriminating thinking)?' The Master said: 'Perfect and clear knowing (is inherently beyond the mind's thoughts).' The monk asked: 'How is that different from the mind's thoughts?' The Master said: 'What do you call the mind's thoughts?' One autumn evening, while sitting idly, I composed a verse: 'The autumn courtyard is solemn and still, the wind rustling. Cold stars line the sky, the moon is high. Resting my chin on my hand, my spirit is at ease. Master Niaoke (Bird's Nest) inexplicably blows away cloth fluff (a metaphor for teaching beings with effortless ease).'

Chan Master Benxian of Ruilu Temple in Wenzhou

Master Benxian was a son of the Zheng family in this prefecture. He visited National Teacher Tiantai, who guided him with the words 'It is not the wind moving, it is not the banner moving, it is the mind of the benevolent that moves.' Master Benxian immediately understood. Afterwards, he instructed his disciples, saying: 'When I first studied the Tiantai Dharma, I understood immediately upon hearing those words. Within a thousand days, in all my activities, it was as if something was obstructing my chest, like an enemy. After a thousand days, within a single day, nothing obstructed my chest, and the enemy was no longer in the same place. I was immediately at peace and realized my past mistakes.' Thereupon, he composed three verses. The first verse is about 'It is not the wind moving, it is not the banner moving, it is the mind of the benevolent that moves': 'It is not the wind moving, it is not the banner moving, only the mind is moving. This has been passed down from ancient times until today. For those who wish to understand this principle in the future, the Patriarchs are truly good confidants.' The second verse is about 'Seeing form, one sees the mind': 'If one says that seeing form is seeing the mind, it is difficult to answer when people ask. If one seeks reasons and speaks in many ways, one will betray the three robes worn throughout one's life (referring to the identity of a monk).' The third verse is about 'Understanding oneself': 'From vast kalpas, it has always been like this. Like this, it is like the sky, and it is also like the earth. Like the earth, like the sky, what form is it? What form is it, there is nothing that it is not.' From then on, Master Benxian did not set foot in cities, did not touch wealth, did not set up bedding, did not wear silk, ate only one meal a day, sat in meditation all day long, and taught and guided others from morning till night. For over thirty years, his aspiration grew stronger. In the Dharma hall, he said: 'Do you all see the bamboo forest, the aranya (temple), the mountains and waters, the courtyards, the people, and the assembly? If you say you see them, then there is Dharma outside the mind (clinging to external things). If you say you don't see them, then how do you explain the bamboo forest, the aranya, the mountains and waters, the courtyards, the people, and the assembly, which are clearly here now?' Can you understand such an instruction? If you can understand, then you might as well be clever, and don't...

立。上堂。大凡參學。未必學問話是參學。未必學揀話。是參學。未必學代語。是參學。未必學別語是參學。未必學捻破經論中奇特言語是參學。未必捻破祖師奇特言語是參學。若於如是等參學。任你七通八達。于佛法中儻無見處。喚作干慧之徒。豈不聞。古德道。聰明不敵生死。干慧豈免苦輪。諸人若也參學。應須真實參學始得。行時。行時參取。立時。立時參取。坐時。坐時參取。眠時眠時參取。語時。語時參取。默時。默時參取。一切作務時。一切作務時參取。既向如是等時參。且道參個甚人。參個甚麼語。到這裡。須自有個明白處始得。若不如是。喚作造次之流。則無究了之旨。上堂。幽林鳥叫。碧澗魚跳。云片展張。瀑聲嗚咽。你等還知得如是多景象。示你等個入處么。若也知得。不妨參取好。上堂。天臺教中說。文殊觀音普賢三門。文殊門者。一切色。觀音門者。一切聲。普賢門者。不動步而到。我道文殊門者。不是一切色。觀音門者。不是一切聲。普賢門者。是個甚麼。莫道別卻天臺教說話。無事且退。上堂。舉僧問長沙。南泉遷化向甚麼處去。沙曰。東家作驢。西家作馬。僧曰。學人不會。沙曰。要騎便騎。要下即下。師曰。若是求出三界修行底人。聞這個言語。不妨狐疑。不妨驚怛。南泉遷化向甚

【現代漢語翻譯】現代漢語譯本立。上堂（指禪宗的一種說法形式）。大凡參學，未必學問話才是參學，未必學揀擇話才是參學，未必學替代語才是參學，未必學特別的言語才是參學，未必學捻破經論中奇特的言語才是參學，未必捻破祖師奇特的言語才是參學。如果像這樣參學，任你七通八達，在佛法中如果沒有見地，就叫做干慧之徒。豈不聞古德說，『聰明不敵生死，干慧豈免苦輪』。諸位如果也要參學，應該真實參學才行。行走時，在行走時參取；站立時，在站立時參取；坐著時，在坐著時參取；睡覺時，在睡覺時參取；說話時，在說話時參取；沉默時，在沉默時參取；一切作務時，在一切作務時參取。既然在這些時候參，那麼參的是什麼人？參的是什麼話？到這裡，必須自己有個明白處才行。如果不是這樣，就叫做造次之流，則沒有究竟了結的旨趣。上堂。幽深樹林里鳥兒鳴叫，碧綠溪澗中魚兒跳躍，云片舒展，瀑布聲嗚咽。你們可知這些景象，是在指示你們入處嗎？如果知道，不妨參取。上堂。天臺宗的教義中說，有文殊（Manjusri，智慧的象徵）、觀音（Avalokiteśvara，慈悲的象徵）、普賢（Samantabhadra，大行的象徵）三門。文殊門，是一切色；觀音門，是一切聲；普賢門，是不動步而到。我說文殊門，不是一切色；觀音門，不是一切聲；普賢門，是什麼？莫要說我改變天臺宗的說法。沒事就退下吧。上堂。舉例說，有僧人問長沙（Changsha，禪師名號），南泉（Nanquan，禪師名號）遷化後到什麼地方去了？長沙說：『東家作驢，西家作馬。』僧人說：『學人不會。』長沙說：『要騎便騎，要下即下。』師說：如果是求出三界修行的人，聽到這個言語，不妨狐疑，不妨驚怛。南泉遷化後到什麼地

【English Translation】 English version The Master stood up and addressed the assembly. Generally speaking, when engaging in Chan study, it doesn't necessarily mean that studying words and knowledge is Chan study. It doesn't necessarily mean that learning to select words is Chan study. It doesn't necessarily mean that learning substitute phrases is Chan study. It doesn't necessarily mean that learning special language is Chan study. It doesn't necessarily mean that dissecting peculiar words in scriptures and treatises is Chan study. It doesn't necessarily mean that dissecting the peculiar words of the Patriarchs is Chan study. If you engage in Chan study in such ways, even if you are proficient in many things, if you have no insight into the Buddha-dharma, you are called a 'follower of dry wisdom'. Have you not heard the ancient worthies say, 'Cleverness cannot defeat birth and death; dry wisdom cannot escape the wheel of suffering'? If you want to engage in Chan study, you must engage in genuine Chan study. When walking, inquire into it while walking. When standing, inquire into it while standing. When sitting, inquire into it while sitting. When sleeping, inquire into it while sleeping. When speaking, inquire into it while speaking. When silent, inquire into it while silent. At all times of activity, inquire into it at all times of activity. Since you are inquiring at such times, then who are you inquiring into? What words are you inquiring into? At this point, you must have your own clear understanding. If not, you are called a 'careless person', and you will not have the ultimate meaning. The Master stood up and addressed the assembly. In the secluded forest, birds are singing; in the green stream, fish are leaping; clouds are spreading; the sound of the waterfall is sobbing. Do you know that these many scenes are showing you the entrance? If you know, you may as well inquire into it. The Master stood up and addressed the assembly. The Tiantai (Tiantai, a Buddhist school) teachings say that there are three gates: Manjusri (Manjusri, symbol of wisdom), Avalokiteśvara (Avalokiteśvara, symbol of compassion), and Samantabhadra (Samantabhadra, symbol of great practice). The Manjusri gate is all forms; the Avalokiteśvara gate is all sounds; the Samantabhadra gate is arriving without moving a step. I say the Manjusri gate is not all forms; the Avalokiteśvara gate is not all sounds; what is the Samantabhadra gate? Don't say I am changing the Tiantai teachings. If there is nothing to do, then leave. The Master stood up and addressed the assembly. He cited a monk asking Changsha (Changsha, a Chan master's name): 'Where did Nanquan (Nanquan, a Chan master's name) go after his transformation?' Changsha said, 'He becomes a donkey in the east family and a horse in the west family.' The monk said, 'This student does not understand.' Changsha said, 'Ride him when you want to ride, and get off when you want to get off.' The Master said, 'If someone seeking to transcend the Three Realms hears these words, they may well be doubtful and alarmed. Where did Nanquan go after his transformation?'

處去。東家作驢。西家作馬。或有會云。千變萬化不出真常。或有會云。須會異類中行。始會得這個言語。或有會云。東家是南泉。西家是南泉。或有會云。東家郎君子。西家郎君子。或有會云。東家是甚麼。西家是甚麼。或有會云。便作驢叫。又作馬嘶。或有會云。喚甚麼作東家驢。喚甚麼作西家馬。或有會云。既問遷化。答在問處。或有會云。作露柱處去也。或有會云。東家作驢。西家作馬。虧南泉甚處如是。諸家會也。總于佛法有安樂處。南泉遷化向甚處去。東家作驢。西家作馬。學人不會。要騎便騎。要下即下。這個話不消得多道理而會。若見法界性去。也沒多事。珍重。上堂。鑒中形影。唯憑鑒光顯。現你等諸人所作一切事。且道。唯憑個甚麼顯現。還知得么。若也知得。于參學中千足萬足。無事莫立。上堂。你等諸人。夜間眠熟不知一切。既不知一切。且問你等那時有本來性。無本來性。若道那時有本來性。又不知一切。與死無異。若道那時無本來性。睡眠忽省。覺知如故。還會么。不知一切與死無異。睡眠忽省。覺知如故。如是等時。是個甚麼。若也不會。各體究取。無事莫立。上堂。諸法所生。唯心所現。如是言語。好個入底門戶。且問。你等諸人。眼見一切色。耳聞一切聲。鼻嗅一切香。舌了一切

味。身觸一切耎滑。意分別一切諸法。祇如眼耳鼻舌身意所對之物。為復唯是你等心。為復非是你等心。若道唯是你等心。何不與你等身。都作一塊了休。為甚麼所對之物。卻在你等眼耳鼻舌身意外。你等若道眼耳鼻舌身意所對之物。非是你等心。又爭奈諸法所生唯心所現。言語留在世間。何人不舉著。你等見這個說話。還會么。若也不會。大家用心商量教會去。幸在其中。莫令厭學。無事且退。大中祥符元年二月。謂上足如晝曰。可造石龕。中秋望日。吾將順化。晝稟命即成。及期。遠近士庶奔趨瞻仰。是日參問如常。至午坐方丈。手結寶印。謂晝曰。古人云。騎虎頭打虎尾。中央事作么生。晝曰。也祇是如晝。師曰。你問我。晝乃問。騎虎頭打虎尾。中央事。和尚作么生。師曰。我也弄不出。言訖奄然開一日微視而逝。

杭州興教洪壽禪師

同國師普請次。聞墮薪有省。作偈曰。撲落非他物。縱橫不是塵。山河及大地。全露法王身。

蘇州承天永安道原禪師

僧問。如何是佛。師曰。咄。這旃陀羅。曰學人初機。乞師方便。師曰。汝問甚麼。曰問佛。師曰。咄。這旃陀羅。

清涼欽禪師法嗣

洪州云居道齊禪師

本州金氏子。遍歷禪會。學心未息。後於上藍院主經藏

【現代漢語翻譯】味。身體接觸一切柔軟滑潤之物。意識分別一切諸法（dharma，宇宙間的一切事物和現象）。正如眼、耳、鼻、舌、身、意所面對的事物，到底是你們的心，還是不是你們的心？如果說是你們的心，為何不與你們的身體，都變成一塊了事？為何所面對的事物，卻在你們的眼、耳、鼻、舌、身之外？你們如果說眼、耳、鼻、舌、意所面對的事物，不是你們的心，又怎奈何諸法所生唯心所現？這句話留在世間，何人不提起？你們見這個說話，會意嗎？如果也不會，大家用心商量教會去。幸好身在其中，莫要厭學。無事就退下吧。大中祥符元年二月。告訴上足如晝（Ru Zhou，人名）說，可以建造石龕（shi kan，石質的龕室）。中秋望日，我將順化（shun hua，順應變化，指圓寂）。如晝領命立即完成。到了那天，遠近的士人百姓奔走瞻仰。這天參問如常。到中午坐在方丈（fang zhang，寺院住持的居所）里，手結寶印（bao yin，佛教手印的一種）。告訴如晝說，古人云：『騎虎頭打虎尾，中央事作么生？』如晝說：『也只是如晝。』師父說：『你問我。』如晝於是問：『騎虎頭打虎尾，中央事，和尚作么生？』師父說：『我也弄不出。』說完就安然逝去，睜開一隻眼睛稍微看了看。

杭州興教洪壽禪師（Hongshou Chanshi，禪師名號）

與國師（Guoshi，對皇帝所尊崇的僧人的稱謂）一起普請（pu qing，寺院集體勞作）時，聽到柴薪掉落的聲音有所領悟，作偈（jie，佛教詩歌）說：『撲落非他物，縱橫不是塵。山河及大地，全露法王身。』

蘇州承天永安道原禪師（Daoyuan Chanshi，禪師名號）

有僧人問：『如何是佛？』師父說：『咄（duo，呵斥聲），這旃陀羅（zhantuluo，古印度賤民）。』僧人說：『學人初學，乞求師父方便開示。』師父說：『你問什麼？』僧人說：『問佛。』師父說：『咄，這旃陀羅。』

清涼欽禪師（Qingliang Qin Chanshi，禪師名號）的法嗣（fasi，繼承人）

洪州云居道齊禪師（Daoqi Chanshi，禪師名號）

是本州金氏之子，遍訪禪會，求學之心未止。后在上藍院主（Shanglan Yuanzhu，寺院主持名號）經藏（jing zang，佛教經典）處。

【English Translation】 Taste. The body touches all that is soft and smooth. The mind distinguishes all dharmas (dharma, all things and phenomena in the universe). Just like the things that the eyes, ears, nose, tongue, body, and mind face, are they your mind, or are they not your mind? If you say they are your mind, why don't you become one with your body and be done with it? Why are the things you face outside of your eyes, ears, nose, tongue, and body? If you say that the things that the eyes, ears, nose, tongue, and mind face are not your mind, how can you deny that all dharmas are born from the mind and manifested by the mind? This saying remains in the world, and who doesn't mention it? Do you understand this saying? If you don't, let's all put our minds together and learn it. Fortunately, we are among them, so don't be tired of learning. If there is nothing else, please leave. In the second month of the first year of Dazhong Xiangfu, he told Shangzu Ruzhou (Ru Zhou, a person's name), 'You can build a stone shrine (shi kan, a stone chamber). On the Mid-Autumn Festival, I will follow the transformation (shun hua, to follow the transformation, referring to passing away).' Ruzhou accepted the order and completed it immediately. On that day, scholars and commoners from far and near rushed to pay their respects. On this day, the questions and answers were as usual. At noon, he sat in the abbot's room (fang zhang, the residence of the abbot of a monastery), with his hands forming the precious mudra (bao yin, a type of Buddhist hand gesture). He said to Ruzhou, 'The ancients said, 'Riding the tiger's head and hitting the tiger's tail, what about the central matter?'' Ruzhou said, 'It's just Ruzhou.' The master said, 'You ask me.' Ruzhou then asked, 'Riding the tiger's head and hitting the tiger's tail, what does the monk do about the central matter?' The master said, 'I can't figure it out either.' After saying that, he passed away peacefully, opening one eye and looking slightly.

Chan Master Hongshou (Hongshou Chanshi, Chan Master's title) of Xingjiao Temple in Hangzhou

When working together with the National Teacher (Guoshi, a title for a monk revered by the emperor) during a general labor (pu qing, collective labor in the monastery), he had an enlightenment upon hearing the sound of firewood falling, and composed a verse (jie, Buddhist verse): 'Falling is nothing other, horizontal and vertical is not dust. Mountains, rivers, and the great earth, all reveal the Dharma King's body.'

Chan Master Daoyuan (Daoyuan Chanshi, Chan Master's title) of Chengtian Yongan Temple in Suzhou

A monk asked, 'What is Buddha?' The master said, 'Duo (duo, a scolding sound), you Chandalas (zhantuluo, ancient Indian untouchables).' The monk said, 'I am a beginner, please give me expedient guidance.' The master said, 'What are you asking?' The monk said, 'Asking about Buddha.' The master said, 'Duo, you Chandalas.'

Dharma heir (fasi, successor) of Chan Master Qingliang Qin (Qingliang Qin Chanshi, Chan Master's title)

Chan Master Daoqi (Daoqi Chanshi, Chan Master's title) of Yunju Temple in Hongzhou

Was the son of the Jin family of this prefecture, traveled to various Chan gatherings, and his desire for learning did not cease. Later, he was at the Sutra Repository (jing zang, Buddhist scriptures) of Abbot Shanglan (Shanglan Yuanzhu, Abbot's title) of Shanglan Temple.

。法燈一日謂師曰。有人問我西來意。答它曰。不東不西。藏主作么生會。師對曰。不東不西。燈曰。與么會又爭得。曰道齊祇恁么。未審和尚尊意如何。燈曰。他家自有兒孫在。師於是頓明厥旨。有頌曰。接物利生絕妙。外生終是不肖。他家自有兒孫。將來用得恰好。住后僧問。如何是佛。師曰。汝是阿誰。問荊棘林中無出路。請師方便為畬開。師曰。汝擬去甚麼處。曰幾不到此。師曰。閑言語。問不免輪迴。不求解脫時如何。師曰。還曾問建山么。曰學人不會乞師方便。師曰。放你三十棒。問如何是三寶。師曰。汝是甚麼寶。曰如何。師曰。土木瓦礫。師著語要搜玄。拈古代別等。盛行叢林。至道三年丁酉九月示疾。鐘聲集眾乃曰。老僧三處住持。三十餘年。十方兄弟。相聚話道。主事頭首。勤心贊助。老僧今日火風相逼。特與諸人相見。諸人還見么。今日若見。是末後方便。諸人向甚麼處見。為向四大五陰處見。六入十二處見。這裡若見。可謂云居山二十年間。後學有賴。吾去後。山門大眾分付契瑰。開堂住持。凡事勤而行之。各自努力。珍重。大眾才散。師歸西挾而逝。塔于本山。

靈隱聳禪師法嗣

杭州功臣院道慈禪師

僧問。師登寶座。大眾咸臻。便請舉揚宗教。師曰。大眾證明。曰

【現代漢語翻譯】現代漢語譯本法燈禪師有一天對石霜楚圓禪師說：『如果有人問我西來的禪宗祖師意，我回答他說：『不東也不西。』你如何理解？』石霜楚圓禪師回答說：『不東也不西。』法燈禪師說：『這樣理解又怎能行呢？』石霜楚圓禪師說：『道齊（指自己）就是這樣理解的，不知道和尚您意下如何？』法燈禪師說：『他家自有兒孫在。』石霜楚圓禪師於是頓悟其中的旨意。有一首頌說：『接物利生絕妙，外生終是不肖。他家自有兒孫，將來用得恰好。』石霜楚圓禪師住持后，有僧人問：『什麼是佛？』石霜楚圓禪師說：『你是誰？』問：『荊棘林中沒有出路，請禪師方便開闢。』石霜楚圓禪師說：『你打算去什麼地方？』僧人說：『幾乎不到這裡。』石霜楚圓禪師說：『閑言語。』問：『不能免除輪迴，不求解脫時如何？』石霜楚圓禪師說：『還曾問過建山嗎？』僧人說：『學人不會，乞求禪師方便。』石霜楚圓禪師說：『放你三十棒。』問：『什麼是三寶？』石霜楚圓禪師說：『你是什麼寶？』僧人說：『如何？』石霜楚圓禪師說：『土木瓦礫。』石霜楚圓禪師的法語喜歡探究玄妙，引用古代的別格等，在叢林中盛行。至道三年丁酉九月，石霜楚圓禪師示疾，敲鐘召集大眾，說：『老僧在三處住持，三十餘年，十方兄弟，相聚話道，主事頭首，勤心贊助。老僧今日火風相逼，特與諸人相見。諸人還見嗎？今日若見，是末後方便。諸人向什麼處見？是向四大五陰處見？六入十二處見？這裡若見，可謂云居山二十年間，後學有賴。吾去後，山門大眾分付契瑰（人名），開堂住持，凡事勤而行之，各自努力，珍重。』大眾才散去，石霜楚圓禪師圓寂，塔于本山。

靈隱聳禪師法嗣

杭州功臣院道慈禪師

僧人問：『禪師登上寶座，大眾都來了，請禪師舉揚宗教。』道慈禪師說：『大眾證明。』僧人說：

【English Translation】 English version One day, Dharma Lamp (Fa Deng) said to Master Shishuang Chuyuan: 'If someone asks me about the meaning of the Zen patriarch's coming from the West, I answer him: 'Neither east nor west.' How do you understand it?' Master Shishuang Chuyuan replied: 'Neither east nor west.' Dharma Lamp said: 'How can it be understood like this?' Master Shishuang Chuyuan said: 'Daoqi (referring to himself) understands it this way. I don't know what your intention is, Venerable Monk?' Dharma Lamp said: 'His family has its own children and grandchildren.' Master Shishuang Chuyuan then suddenly understood the meaning. There is a verse that says: 'Receiving things and benefiting beings is absolutely wonderful, but an outsider is ultimately unworthy. His family has its own children and grandchildren, and they will be used just right in the future.' After Master Shishuang Chuyuan took charge, a monk asked: 'What is Buddha?' Master Shishuang Chuyuan said: 'Who are you?' Asked: 'There is no way out in the thorny forest, please, Master, open it up conveniently.' Master Shishuang Chuyuan said: 'Where are you planning to go?' The monk said: 'Almost never here.' Master Shishuang Chuyuan said: 'Idle talk.' Asked: 'How about when one cannot avoid reincarnation and does not seek liberation?' Master Shishuang Chuyuan said: 'Have you ever asked Jianshan?' The monk said: 'The student does not know how to ask, I beg the Master for convenience.' Master Shishuang Chuyuan said: 'Give you thirty blows.' Asked: 'What are the Three Jewels?' Master Shishuang Chuyuan said: 'What jewel are you?' The monk said: 'How?' Master Shishuang Chuyuan said: 'Earth, wood, tiles, and gravel.' Master Shishuang Chuyuan's Dharma talks liked to explore the mysterious and cited ancient Biege (a type of Zen question), which was popular in the monasteries. In the ninth month of the Dingyou year of Zhidao three years, Master Shishuang Chuyuan showed signs of illness, rang the bell to gather the masses, and said: 'The old monk has been in charge in three places for more than thirty years. Brothers from all directions gather to talk, and the heads of affairs diligently assist. Today, the old monk is being pressed by fire and wind, so I specially meet with you. Do you all see it? If you see it today, it is the last expedient. Where do you all see it? Do you see it in the four great elements and five aggregates? Do you see it in the six entrances and twelve places? If you see it here, it can be said that in the twenty years of Yunju Mountain, later students have relied on it. After I leave, the Sangha of the mountain gate will entrust Qigui (person's name) to open the hall and preside over it. Do everything diligently and put it into practice. Each of you should work hard and cherish it.' As soon as the crowd dispersed, Master Shishuang Chuyuan passed away and was buried in a pagoda on the mountain.

Dharma heir of Zen Master Lingyin Song

Zen Master Dao Ci of Gongchen Temple in Hangzhou

A monk asked: 'The Master ascends the throne, and the masses have all come. Please, Master, proclaim the teachings.' Zen Master Dao Ci said: 'The masses bear witness.' The monk said:

恁么則亙古亙今也。師曰。也須領話。

秀州羅漢院愿昭禪師

錢塘人也。上堂。山河大地是真善知識。時常說法。時時度人。不妨諸上座參取。僧問。羅漢家風。請師一句。師曰。嘉禾合穗。上國傳芳。曰此猶是嘉禾家風。如何是羅漢家風。師曰。或到諸方分明舉似。后住杭州香嚴寺。僧問。不立纖塵。請師直道。師曰。眾人笑汝。曰如何領會。師曰。還我話頭來。

處州報恩院師智禪師

僧問。如何是和尚家風。師曰。誰人不見。問如何是一相三昧。師曰。青黃赤白。曰一相何在。師曰。汝卻靈利。問祖祖相傳傳祖印。師今法嗣嗣何人。師曰。靈鷲峰前。月輪皎皎。

衢州瀫寧可先禪師

僧問。如何是瀫寧家風。師曰。謝指示。問如何是西來意。師曰。怪老僧甚麼處。曰學人不會。乞師方便。師曰。適來豈不是問西來意。

杭州光孝院道端禪師

僧問。如何是佛。師曰。高聲問著。曰莫即便是也無。師曰。沒交涉。后住靈隱示滅。

杭州西山保清院遇寧禪師

開堂。升座。有二僧。一時禮拜。師曰。二人俱錯。僧擬進語。師便下座。

福州支提雍熙辯隆禪師

明州人也。上堂。巍巍實相。逼塞虛空。金剛之體。無有破壞。大眾還見不

【現代漢語翻譯】現代漢語譯本：僧：那麼就是亙古亙今不變的嗎？師：也要理解話中的意思。

秀州羅漢院愿昭禪師錢塘人。上堂：山河大地是真正的善知識（kalya-mitra），時常說法，時時度人，不妨各位參悟。僧問：羅漢（arhat）家風，請師父說一句。師：嘉禾合穗，上國傳芳。僧：這還是嘉禾家風，如何是羅漢家風？師：或者到各處去分明地說出來。后住杭州香嚴寺。僧問：不立纖塵，請師父直說。師：眾人笑你。僧：如何領會？師：還我話頭來。

處州報恩院師智禪師僧問：如何是和尚家風？師：誰人不見？問：如何是一相三昧（eka-lakṣaṇa-samādhi）？師：青黃赤白。曰：一相何在？師：你卻靈利。問：祖祖相傳傳祖印，師父今法嗣嗣何人？師：靈鷲峰前，月輪皎皎。

衢州瀫寧可先禪師僧問：如何是瀫寧家風？師：謝指示。問：如何是西來意？師：怪老僧什麼地方？曰：學人不會，乞師父方便。師：適才豈不是問西來意？

杭州光孝院道端禪師僧問：如何是佛（buddha）？師：高聲問著。曰：莫非就是這個嗎？師：沒關係。后住靈隱示滅。

杭州西山保清院遇寧禪師開堂，升座，有二僧一時禮拜。師曰：二人俱錯。僧擬進語，師便下座。

福州支提雍熙辯隆禪師明州人。上堂：巍巍實相（bhūta-tathatā），逼塞虛空，金剛之體，無有破壞。大眾還見不？

【English Translation】 English version: Monk: So, is it eternally unchanging? Master: You must also understand the meaning within the words.

Zen Master Yuan Zhao of Luohan Monastery in Xiuzhou He was from Qiantang. In his sermon, he said: 'Mountains, rivers, and the great earth are true good advisors (kalya-mitra), constantly expounding the Dharma and delivering beings at all times. You may as well contemplate this.' A monk asked: 'What is the family style of Luohan (arhat)? Please, Master, say a word.' Master: 'The auspicious grain forms ears, its fragrance spreads through the upper country.' Monk: 'This is still the family style of auspicious grain. What is the family style of Luohan?' Master: 'Perhaps go to various places and clearly proclaim it.' Later, he resided at Xiangyan Monastery in Hangzhou. A monk asked: 'Without establishing a single speck of dust, please, Master, speak directly.' Master: 'Everyone laughs at you.' Monk: 'How should I understand?' Master: 'Return the topic to me.'

Zen Master Shizhi of Bao'en Monastery in Chuzhou A monk asked: 'What is the abbot's family style?' Master: 'Who doesn't see it?' Asked: 'What is the Samadhi of One Form (eka-lakṣaṇa-samādhi)?' Master: 'Blue, yellow, red, white.' Said: 'Where is the One Form?' Master: 'You are quite clever.' Asked: 'The ancestral teachers transmit the ancestral seal, what successor does the Master now succeed?' Master: 'Before Mount Grdhrakuta, the moon is bright and clear.'

Zen Master Kexian of Huning in Quzhou A monk asked: 'What is the Huning family style?' Master: 'Thank you for the instruction.' Asked: 'What is the meaning of the coming from the West?' Master: 'What are you blaming this old monk for?' Said: 'This student does not understand, I beg the Master for expedient means.' Master: 'Wasn't that just now asking about the meaning of the coming from the West?'

Zen Master Daoduan of Guangxiao Monastery in Hangzhou A monk asked: 'What is Buddha (buddha)?' Master: 'Ask loudly.' Said: 'Could it be this?' Master: 'No relation.' Later, he resided at Lingyin and demonstrated extinction.

Zen Master Yuning of Baoqing Monastery in Xishan, Hangzhou Opening the hall, ascending the seat, there were two monks who bowed at the same time. The Master said: 'Both of you are wrong.' The monk intended to speak, but the Master immediately descended from the seat.

Zen Master Bianlong of Zhiti Yongxi in Fuzhou He was from Mingzhou. In his sermon, he said: 'The majestic Reality (bhūta-tathatā) fills all of space, the Vajra body is indestructible. Does the assembly see it?'

見。若言見也。且實相之體。本非青黃赤白。長短方圓。亦非見聞覺知之法。且作么生說個見底道理。若言不見。又道。巍巍實相。逼塞虛空。為甚麼不見。僧問。如何是向上一路。師曰。腳下底。曰恁么則尋常履踐。師曰。莫錯認。問如何是堅密身。師曰。裸裸地。曰恁么則不密也。師曰。見個甚麼。

杭州瑞龍院希圓禪師

僧問。如何是和尚家風。師曰。特謝阇黎借問。曰借問則不無。家風作么生。師曰。瞌睡漢。

歸宗柔禪師法嗣

南康軍羅漢行林祖印禪師

僧問。天垂甘露。地涌七珍是甚麼人分上事。師曰。謝汝相報。曰恁么則佛子住此地。即是佛受用去也。師曰。更須子細。上堂。才坐。忽有貓兒跳上身。師提起示眾曰。昔日南泉親斬卻。今朝耶舍示玄徒。而今賣與諸禪客。文契分明要也無。良久。拋下貓兒便下座。

明州天童新禪師

僧問。如何是密作用。師曰。何曾密。問。心徑未通時如何。師曰。甚麼物礙汝。問求之不得時如何。師曰。用求作么。曰如何即是。師曰。何曾失卻。問。如何是天童境。師曰。云無人種生何極。水有誰教去不回。

杭州功臣覺軻心印禪師

僧問。祖師不在東西山。未審在甚麼處。師曰且討。問如何是天真佛。師

【現代漢語翻譯】現代漢語譯本問：如果說『見』，那麼實相的本體，本來就不是青黃赤白等顏色，也不是長短方圓等形狀，更不是見聞覺知等作用。那麼，要如何才能說出『見』的道理呢？如果說『不見』，又說『巍巍實相，充滿整個虛空』，為什麼又看不見呢？僧人問：『什麼是向上一路？』禪師說：『腳下的路。』僧人說：『這樣說來，就是尋常的行走踐踏了？』禪師說：『不要錯認。』問：『什麼是堅密身？』禪師說：『赤裸裸的。』僧人說：『這樣說來，就不密了。』禪師說：『你見到了什麼？』

杭州瑞龍院希圓禪師僧人問：『什麼是和尚的家風？』禪師說：『特別感謝你（阇黎，Acharya）的提問。』僧人說：『提問是提問了，家風是什麼樣的呢？』禪師說：『瞌睡漢。』

歸宗柔禪師法嗣南康軍羅漢行林祖印禪師僧人問：『天降甘露，地涌七寶，是屬於什麼人的福分？』禪師說：『謝謝你（汝）的相報。』僧人說：『這樣說來，佛子住在這裡，就是佛在受用了？』禪師說：『更需要仔細體會。』禪師上堂，剛坐下，忽然有貓跳到身上。禪師提起貓向大眾展示說：『昔日南泉禪師親手斬殺了貓，今天耶舍（Yasa）向玄徒們開示。現在將這貓賣給各位禪客，文書契約分明，要不要啊？』良久，放下貓就下座了。

明州天童新禪師僧人問：『什麼是密作用？』禪師說：『何曾有密？』問：『心路未通時如何？』禪師說：『什麼東西障礙你？』問：『求之不得時如何？』禪師說：『用求做什麼？』僧人說：『如何才是？』禪師說：『何曾失去？』問：『什麼是天童境？』禪師說：『云無人種，卻不知生長到什麼地步；水有誰教導，卻一去不回頭。』

杭州功臣覺軻心印禪師僧人問：『祖師不在東西山，不知道在什麼地方？』禪師說：『且去尋找。』問：『什麼是天真佛？』禪師說：

【English Translation】 English version Question: If you say 'see', then the substance of reality (實相, Real Mark), is fundamentally not blue, yellow, red, or white; not long, short, square, or round; and not the function of seeing, hearing, feeling, or knowing. Then, how can you speak of the principle of 'seeing'? If you say 'not see', yet it is said, 'The majestic reality (實相, Real Mark) fills the entire void.' Why is it not seen? A monk asked: 'What is the path beyond?' The Master said: 'The path beneath your feet.' The monk said: 'In that case, it is ordinary walking and treading?' The Master said: 'Do not misunderstand.' Asked: 'What is the solid and secure body?' The Master said: 'Naked.' The monk said: 'In that case, it is not secure.' The Master said: 'What do you see?'

Zen Master Xiyuan of Ruilong Monastery in Hangzhou A monk asked: 'What is the family style of the Abbot?' The Master said: 'Especially thank you (阇黎, Acharya) for asking.' The monk said: 'Asking is asking, but what is the family style like?' The Master said: 'A sleepyhead.'

Lineage of Zen Master Rou of Guizong Zen Master Zuyin Xinglin of Luohan Monastery in Nankang Army A monk asked: 'The heavens dropping sweet dew, the earth springing forth seven treasures, to whom does this fortune belong?' The Master said: 'Thank you (汝) for the report.' The monk said: 'In that case, the Buddha's disciple dwelling here is the Buddha enjoying it?' The Master said: 'You need to examine it more carefully.' The Master ascended the Dharma hall. As soon as he sat down, a cat suddenly jumped onto his body. The Master picked up the cat and showed it to the assembly, saying: 'In the past, Nanquan personally chopped the cat in two. Today, Yasa (耶舍) instructs the profound disciples. Now I sell this cat to all of you Zen travelers. The contract is clear, do you want it or not?' After a long pause, he put down the cat and descended from the seat.

Zen Master Xin of Tiantong Monastery in Mingzhou A monk asked: 'What is secret function?' The Master said: 'When has there ever been secret?' Asked: 'What is it like when the path of the mind is not open?' The Master said: 'What obstructs you?' Asked: 'What is it like when seeking and not obtaining?' The Master said: 'What is the use of seeking?' The monk said: 'What is it then?' The Master said: 'When have you ever lost it?' Asked: 'What is the realm of Tiantong?' The Master said: 'Clouds, no one plants them, yet how far do they grow? Water, who teaches it, yet it goes and never returns.'

Zen Master Kexin Jue of Gongchen in Hangzhou A monk asked: 'The Patriarch is not in the Eastern or Western Mountains, I wonder where he is?' The Master said: 'Go and search.' Asked: 'What is the true Buddha?' The Master said:

曰。爭敢裝點。

明州天童清簡禪師

錢塘張氏子。師為事孤潔。時謂之簡浙客。僧問。如何是祖師西來意。師曰。不欲向汝道。曰請和尚道。師曰。達磨不可再來也。師晚居雪竇而終。塔于寺之東南隅。

百丈恒禪師法嗣

廬山棲賢澄湜禪師

僧問。趙州石橋。度驢度馬。三峽石橋。當度何人。師曰。蝦蟆蚯蚓。曰恁么則物物盡沾恩。師曰。踏不著。問仙洞昨朝師罷唱。棲賢今日請師宣。師曰。來日又作么生。曰未審如何領會。師曰。箭過新羅。問如何是佛。師曰。張三李四。問古人斬蛇意旨如何。師曰。猶未知痛癢。問此是選佛場。心空及第歸。學人如何得及第歸。師曰。不才謹退。晚參眾集。師曰。早晨不與諸人相見。今晚不可無言。便下座。問毗目仙人執善財手。見微塵諸佛。祇如未執手時。見個甚麼。師曰。如今又見個甚麼。上堂。良久曰。幸好一盤飯。不可糝椒姜。雖然如此。試唼啖看。便下座。

蘇州萬壽德興禪師

僧問。如何是佛。師曰。大眾一時瞻仰。問如何是和尚為人一句。師曰。汝且自為。乃曰。問答俱備。其誰得意。若向他求。還成特地。老僧久處深山。比為藏拙。何期今日入到萬壽門下。可謂藏之不得。既藏不得。分明露現。未審諸人阿誰先

【現代漢語翻譯】曰：爭敢裝點？

明州天童清簡禪師

錢塘張氏之子。禪師行事孤高清白，當時人稱他為『簡浙客』。有僧人問：『如何是祖師西來意？（Bodhidharma's intention in coming from the West）』禪師說：『不欲向汝道。』（不想告訴你）僧人說：『請和尚道。』（請禪師說）禪師說：『達磨不可再來也。』（達摩不會再來了）禪師晚年居住在雪竇寺，最終在那裡圓寂，塔建在寺廟的東南角。

百丈恒禪師法嗣

廬山棲賢澄湜禪師

有僧人問：『趙州石橋，度驢度馬，三峽石橋，當度何人？』（趙州石橋，度驢度馬，那麼三峽石橋，應當度何人？）禪師說：『蝦蟆蚯蚓。』（蛤蟆蚯蚓）僧人說：『恁么則物物盡沾恩。』（這樣說來，萬物都沾染了恩惠）禪師說：『踏不著。』（踏不著）問：『仙洞昨朝師罷唱，棲賢今日請師宣。』（仙洞昨天禪師停止了唱誦，棲賢今天請禪師宣講）禪師說：『來日又作么生？』（明天又怎麼樣呢？）僧人說：『未審如何領會。』（不知道該如何領會）禪師說：『箭過新羅。』（箭已射過新羅）問：『如何是佛？』（什麼是佛？）禪師說：『張三李四。』（張三李四）問：『古人斬蛇意旨如何？』（古人斬蛇的意旨如何？）禪師說：『猶未知痛癢。』（還不知道痛癢）問：『此是選佛場，心空及第歸，學人如何得及第歸？』（這裡是選佛的場所，心空才能及第而歸，學人如何才能及第而歸？）禪師說：『不才謹退。』（不才，謹此退下）晚間，眾僧聚集。禪師說：『早晨不與諸人相見，今晚不可無言。』（早晨沒有和各位相見，今晚不可不說話）說完便下座。問：『毗目仙人執善財手，見微塵諸佛，祇如未執手時，見個甚麼？』（毗目仙人執著善財的手，見到微塵般的諸佛，如果未執手時，見到的是什麼？）禪師說：『如今又見個甚麼？』（現在又見到什麼？）上堂，良久說：『幸好一盤飯，不可糝椒姜。』（幸好有一盤飯，不可撒上花椒姜）『雖然如此，試唼啖看。』（雖然如此，試試吃吃看）說完便下座。

蘇州萬壽德興禪師

有僧人問：『如何是佛？』（什麼是佛？）禪師說：『大眾一時瞻仰。』（大眾一時瞻仰）問：『如何是和尚為人一句？』（什麼是和尚為人的一句話？）禪師說：『汝且自為。』（你且自己去做）於是說：『問答俱備，其誰得意？若向他求，還成特地。老僧久處深山，比為藏拙，何期今日入到萬壽門下，可謂藏之不得。既藏不得，分明露現，未審諸人阿誰先？』（問答都已具備，誰能領會其意？如果向外尋求，反而成了刻意。老僧我久居深山，本想藏拙，沒想到今天來到萬壽門下，可謂藏也藏不住。既然藏不住，就分明顯現，不知各位誰先領會？）

【English Translation】 Said: How dare I embellish?

Zen Master Qingjian of Tiantong Temple, Mingzhou (Qingjian Zen Master of Tiantong Temple, Mingzhou)

He was a son of the Zhang family of Qiantang. The Zen Master's conduct was solitary and pure, and he was known as 'Simple Zhe Guest' at the time. A monk asked, 'What is the meaning of the Patriarch's coming from the West? (Bodhidharma's intention in coming from the West)' The Master said, 'I don't want to tell you.' The monk said, 'Please, Master, tell me.' The Master said, 'Bodhidharma cannot come again.' The Master lived in Xuedou Temple in his later years and eventually passed away there. His stupa was built in the southeast corner of the temple.

Dharma Heir of Zen Master Baizhang Heng

Zen Master Chengshi of Qixian Temple, Lushan (Zen Master Chengshi of Qixian Temple, Lushan)

A monk asked, 'The Stone Bridge of Zhaozhou, crossing donkeys and crossing horses, the Stone Bridge of the Three Gorges, whom should it cross?' The Master said, 'Toads and earthworms.' The monk said, 'In that case, all things are blessed.' The Master said, 'Cannot step on it.' Asked, 'Yesterday, the Immortal Cave Master finished chanting, today Qixian invites the Master to proclaim.' The Master said, 'What will happen tomorrow?' The monk said, 'I don't know how to understand.' The Master said, 'The arrow has passed Xinluo.' Asked, 'What is Buddha?' The Master said, 'Zhang San, Li Si (lit. Zhang Three, Li Four, common names).' Asked, 'What is the meaning of the ancients cutting the snake?' The Master said, 'Still don't know the pain.' Asked, 'This is the selection of the Buddha field, the heart is empty and the first to return, how can the students get the first to return?' The Master said, 'Incompetent, I respectfully withdraw.' In the evening, the monks gathered. The Master said, 'I didn't see you in the morning, but I can't be silent tonight.' Then he stepped down from his seat. Asked, 'Vipasyin Buddha held Sudhana's hand and saw the dust-like Buddhas. If he didn't hold hands, what did he see?' The Master said, 'What do you see now?' Ascending the hall, after a long time, he said, 'Fortunately, a plate of rice, not to sprinkle pepper and ginger.' 'Even so, try to taste it.' Then he stepped down from his seat.

Zen Master Dexing of Wanshou Temple, Suzhou (Zen Master Dexing of Wanshou Temple, Suzhou)

A monk asked, 'What is Buddha?' The Master said, 'The masses look up at the same time.' Asked, 'What is the Master's sentence for others?' The Master said, 'You should do it yourself.' Then he said, 'Questions and answers are all prepared, who can understand? If you seek from others, it will become deliberate. The old monk has been in the deep mountains for a long time, compared to hiding clumsiness, how can I enter the Wanshou gate today, it can be said that it cannot be hidden. Since it cannot be hidden, it is clearly revealed, I don't know who will understand first?'

見。如有見處。出來對眾吐露個訊息。良久曰。久立珍重。

越州雲門雍熙永禪師

僧問。師子未出窟時如何。師曰。且莫哮吼。曰出窟后如何。師曰。退後著。問如何是古佛徑路。師曰。誰不履踐。問如何是學人休心息意處。師曰。拗折拄杖得也未。問心王出來時如何。師曰。更宣一遍看。問如何是決定義。師曰。不可執著。問如何是佛法大意。師曰。此意不小。

永明潛禪師法嗣

杭州千光王寺瑰省禪師

溫州鄭氏子。幼歲出家。精究律部。聽天臺文句。棲心於圓頓止觀。后閱楞嚴。文理宏浚。未能洞曉。一夕誦經既久。就案假寐。夢中見日輪自空而降。開口吞之。自是倏然發悟。差別義門渙然無滯。后參永明。永明唯印前解。無別指喻。以忠懿王所遺衲衣授之表信。住後上堂。諸上座。佛法無事。昔之日月。今之日月。昔日風雨。今日風雨。昔日上座。今日上座。舉亦了。說亦了。一切成現。好珍重。開寶五年七月。寶樹浴池忽現其前。師曰。凡所有相。皆是虛妄。越三日示疾。集眾言別。安坐而逝。阇維收舍利建塔。

衢州鎮境志澄禪師

僧問。如何是定乾坤底劍。師曰。不漏絲髮。曰用者如何。師曰。不知。因普請次。僧問。鋤頭損傷蝦蟆蚯蚓。還有罪也無。

【現代漢語翻譯】現代漢語譯本見地。如果有人有見地，出來向大家吐露個訊息。 (停頓良久) 各位，請多珍重。

越州雲門雍熙永禪師

有僧人問：『師子（獅子，比喻有力量的修行者）未出窟（洞穴，比喻隱居狀態）時如何？』禪師說：『暫且不要咆哮。』僧人問：『出窟后如何？』禪師說：『退後站著。』問：『如何是古佛（過去的佛）的徑路（道路，方法）？』禪師說：『誰沒有在踐行？』問：『如何是學人（學習佛法的人）休心息意（停止妄念）之處？』禪師說：『拗折（折斷）拄杖（枴杖，比喻依賴）了嗎？』問：『心王（心，比喻主宰）出來時如何？』禪師說：『再宣說一遍看看。』問：『如何是決定義（最終的定義）？』禪師說：『不可執著（固執，迷戀）。』問：『如何是佛法大意（佛法的根本要義）？』禪師說：『此意不小。』

永明潛禪師法嗣

杭州千光王寺瑰省禪師

溫州鄭氏之子。年幼時出家。精通研究律部（佛教戒律）。聽聞天臺文句（天臺宗的經文）。棲心於圓頓止觀（天臺宗的修行方法）。後來閱讀《楞嚴經》，覺得文理宏大深邃，未能完全理解。一天晚上誦經很久，在書案上打盹。夢中看見日輪（太陽）從空中降落，張開口吞了下去。從此忽然開悟，對各種差別的義理通達無礙。後來參訪永明禪師，永明禪師只是印證他之前的理解，沒有另外的指示和比喻。用忠懿王（吳越國王錢俶）遺留的衲衣（僧衣）授予他，以表示信任。住持寺院後上堂說法：『各位上座，佛法沒有什麼特別的事。過去的日月，現在的日月。過去的風雨，現在的風雨。過去的上座，現在的上座。舉起也明白了，說出來也明白了，一切都是現成的。好好珍惜。』開寶五年七月，寶樹浴池忽然出現在他面前。禪師說：『凡所有相，皆是虛妄。』過了三天示現疾病，召集眾人告別，安然坐化而逝。火化后收取捨利（遺骨），建造佛塔。

衢州鎮境志澄禪師

有僧人問：『如何是定乾坤（穩定天地，比喻決定性的力量）的劍？』禪師說：『不漏一絲一毫。』僧人問：『用劍的人如何？』禪師說：『不知道。』因為正在普請（集體勞動），有僧人問：『鋤頭損傷了蝦蟆（蛤蟆）蚯蚓，還有罪過嗎？』

【English Translation】 English version See. If anyone has any insight, come forward and share the message with everyone. (After a long pause) Take care, everyone.

Yong Chan Master Yongxi of Yunmen, Yuezhou

A monk asked: 'What is it like when the lion (referring to a powerful practitioner) has not yet emerged from its cave (referring to a state of seclusion)?' The Master said: 'Don't roar yet.' The monk asked: 'What is it like after emerging from the cave?' The Master said: 'Step back.' Asked: 'What is the path (method) of the ancient Buddhas (past Buddhas)?' The Master said: 'Who is not treading it?' Asked: 'Where is the place for a student (a person studying Buddhism) to cease the mind and stop thoughts (stopping delusions)?' The Master said: 'Have you broken the staff (referring to reliance)?' Asked: 'What is it like when the King of Mind (the mind, referring to the master) comes forth?' The Master said: 'Try proclaiming it again and see.' Asked: 'What is the definitive meaning (the ultimate definition)?' The Master said: 'Do not cling (be attached).' Asked: 'What is the great meaning of the Buddha-dharma (the fundamental essence of Buddhism)?' The Master said: 'This meaning is not small.'

Dharma Successor of Chan Master Qian of Yongming

Chan Master Guisheng of Qianguang Wang Temple, Hangzhou

A son of the Zheng family of Wenzhou. He left home at a young age. He was proficient in the Vinaya (Buddhist precepts). He listened to the Tiantai texts (scriptures of the Tiantai school). He dwelled in the perfect and sudden cessation and contemplation (meditation methods of the Tiantai school). Later, he read the Shurangama Sutra, and felt that the text was vast and profound, but he could not fully understand it. One night, after reciting the sutra for a long time, he dozed off at his desk. In a dream, he saw a sun (the sun) descending from the sky and swallowing it. From then on, he suddenly awakened, and he understood the various differentiated meanings without any hindrance. Later, he visited Chan Master Yongming, who only confirmed his previous understanding, without any other instructions or metaphors. He was given the kasaya (monk's robe) left by King Zhongyi (King Qian Chu of Wuyue) to show his trust. After residing in the temple, he ascended the Dharma hall and said: 'Venerable assembly, the Buddha-dharma is nothing special. The sun and moon of the past are the sun and moon of the present. The wind and rain of the past are the wind and rain of the present. The venerable assembly of the past is the venerable assembly of the present. Raising it up is understood, speaking it is understood, everything is readily present. Cherish it well.' In July of the fifth year of Kaibao, the Treasure Tree Bathing Pond suddenly appeared before him. The Chan Master said: 'All phenomena are illusory.' Three days later, he manifested illness, gathered the assembly to bid farewell, and passed away peacefully in meditation. After cremation, the relics (remains) were collected and a pagoda was built.

Chan Master Zhicheng of Zhenjing, Quzhou

A monk asked: 'What is the sword that stabilizes the universe (referring to decisive power)?' The Master said: 'It does not leak a single hair.' The monk asked: 'What about the one who wields the sword?' The Master said: 'I don't know.' Because they were engaged in general labor (collective labor), a monk asked: 'If the hoe injures frogs (toads) and earthworms, is there any sin?'

師曰。阿誰下手。曰恁么則無罪過。師曰。因果歷然。

明州崇福院慶祥禪師

上堂。諸禪德。見性周遍。聞性亦然。洞徹十方。無內無外。所以古人道。隨緣無作。動寂常真。如此施為。全真智用。僧問。如何是本來人。師曰。堂堂六尺甚分明。曰祇如本來人。還依如此相貌也無。師曰。汝喚甚麼作本來人。曰乞師方便。師曰。教誰方便。

報恩明禪師法嗣

福州保明院道誠通法禪師

上堂。如為一人。眾多亦然。珍重。僧問。圓音普震。三等齊聞。竺土仙心。請師密付。師良久。僧曰。恁么則意馬已成於寶馬。心牛頓作于白牛去也。師曰。七顛八倒。曰若然者。幾招哂笑。師曰。禮拜了退。問如何是和尚西來意。師曰。我不曾到西天。曰如何是學人西來意。師曰。汝在東土多少時。

報慈言導師法嗣

南康軍云居義能禪師

上堂。不用上來堂中。憍陳如上座。為諸上座。轉第一義法輪。還得么。若信得及。各自歸堂參取。下座。后卻問一僧。祇如山僧適來教上座參取聖僧。聖僧還道個甚麼。僧曰。特謝和尚再舉。問如何是佛。師曰。即心是佛。曰學人不會。乞師方便。師曰。方便呼為佛。迴光返照看。身心是何物。

崇壽稠禪師法嗣

泉州雲臺山

【現代漢語翻譯】現代漢語譯本：師父說：『是誰下的手？』（意指是誰犯了錯？）回答說：『如果是這樣，那就沒有罪過了。』師父說：『因果報應是清清楚楚的。』

明州崇福院慶祥禪師

上堂說法。諸位禪德，見性的功用是周遍一切的，聞性的功用也是如此。它洞徹十方，沒有內外之分。所以古人說：『隨順因緣而無所造作，動與靜都常是真如。』像這樣施為，就是完全發揮真智的作用。』有僧人問：『如何是本來人？』（指未被污染的真我）師父說：『堂堂六尺之軀，非常分明。』僧人說：『既然是本來人，還依附於這樣的相貌嗎？』師父說：『你把什麼叫做本來人？』僧人說：『請師父開示方便法門。』師父說：『教誰方便？』

報恩明禪師法嗣

福州保明院道誠通法禪師

上堂說法。如為一人說法，為眾多人說法也是一樣。珍重。有僧人問：『圓滿的聲音普遍震動，三界眾生平等聽聞。請師父秘密傳授竺土（印度）仙人的心法。』師父沉默良久。僧人說：『這樣說來，意馬已經變成了寶馬，心牛立刻變成了白牛了。』（意指已經開悟）師父說：『七顛八倒。』（意指理解錯誤）僧人說：『如果這樣，豈不是要招來很多嘲笑？』師父說：『禮拜後退下。』問：『如何是和尚西來意？』（指禪宗的宗旨）師父說：『我不曾到過西天。』問：『如何是學人西來意？』師父說：『你在東土多少時間了？』

報慈言導師法嗣

南康軍云居義能禪師

上堂說法。不用上來堂中，憍陳如（Ajnatakaundinya，最初的五比丘之一）上座，為諸位上座，轉第一義法輪。領會了嗎？如果信得過，各自回堂參悟。』下座。後來卻問一個僧人：『就像山僧剛才教上座參悟聖僧，聖僧還說了些什麼？』僧人說：『特別感謝和尚再次提起。』問：『如何是佛？』師父說：『即心是佛。』僧人說：『學人不會，請師父開示方便法門。』師父說：『方便才稱之為佛，回過頭來反照，身心又是什麼東西？』

崇壽稠禪師法嗣

泉州雲臺山

【English Translation】 English version: The master said, 'Who struck the blow?' (implying who committed the fault?) The monk replied, 'If it's like that, then there is no transgression.' The master said, 'Cause and effect are distinct and clear.'

Chan Master Qingxiang of Chongfu Monastery in Mingzhou

Entering the hall for a Dharma talk, the master said, 'Esteemed Chan practitioners, the function of seeing one's nature is all-pervasive, and so is the function of hearing. It penetrates the ten directions, without inside or outside. Therefore, the ancients said, 'Following conditions without contrivance, movement and stillness are always true.' Acting in this way is the full manifestation of true wisdom.' A monk asked, 'What is the original person?' (referring to the unpolluted true self) The master said, 'A dignified six-foot body is very clear.' The monk said, 'Since it is the original person, does it still rely on such an appearance?' The master said, 'What do you call the original person?' The monk said, 'I beg the master to provide a skillful means.' The master said, 'Teach whom to be skillful?'

Dharma successor of Chan Master Ming of Bao'en

Chan Master Daocheng Tongfa of Baoming Monastery in Fuzhou

Entering the hall for a Dharma talk, the master said, 'As it is for one person, so it is for many. Treasure this.' A monk asked, 'The perfect sound universally vibrates, and beings in the three realms hear it equally. Please, master, secretly transmit the mind-seal of the Indian (竺土, Zhutu) immortals.' The master remained silent for a long time. The monk said, 'In that case, the mind-horse has already become a treasure horse, and the mind-ox has instantly transformed into a white ox.' (implying enlightenment) The master said, 'Upside down and backwards.' (implying misunderstanding) The monk said, 'If that's the case, wouldn't it invite much ridicule?' The master said, 'Bow and withdraw.' Asked, 'What is the meaning of the patriarch's coming from the West?' (referring to the essence of Zen) The master said, 'I have never been to the Western Heaven.' Asked, 'What is the meaning of the student's coming from the West?' The master said, 'How long have you been in the Eastern Land?'

Dharma successor of Preceptor Yan of Bao'ci

Chan Master Yineng of Yunju Monastery in Nankang Army

Entering the hall for a Dharma talk, the master said, 'There is no need to come up to the hall. Elder Ajnatakaundinya (憍陳如, one of the first five bhikkhus) is turning the wheel of the first principle Dharma for all of you elders. Have you understood? If you can trust it, each of you return to your hall and contemplate it.' Descending from the seat, he later asked a monk, 'Just as this mountain monk just taught you elders to contemplate the holy monk, what did the holy monk say?' The monk said, 'I especially thank the master for mentioning it again.' Asked, 'What is Buddha?' The master said, 'Mind itself is Buddha.' The monk said, 'This student does not understand. I beg the master to provide a skillful means.' The master said, 'Only as a convenience is it called Buddha. Turn the light inward and reflect; what are body and mind?'

Dharma successor of Chan Master Chou of Chongshou

Mount Yuntai in Quanzhou

令岑禪師

僧問。如何是雲臺境。師曰。前山後山。曰如何是境中人。師曰。瞌睡漢。

杭州資國圓進山主

僧問。丹霞燒木佛。意旨如何。師曰。招因帶果。問庭前柏樹子。意旨如何。師曰。碧眼胡僧笑點頭。問古人道。東家作驢。西家作馬。意旨如何。師曰。相識滿天下。

報恩安禪師法嗣

廬山棲賢道堅禪師

有官人問。某甲收金陵佈陣。殺人無數。還有罪也無。師曰。老僧祇管看。問如何是祖師西來意。師曰。洋瀾左蠡。無風浪起。

廬山歸宗慧誠禪師

楊州人也。開堂日。於法堂前謂眾曰。天人得道。以此為證。恁么便散去。已是周遮。其如未曉。即為重說。遂升座。僧問。知郡臨筵。請師演法。師曰。我不及汝。問如何是佛。師曰。如何不是。問如何是祖師西來意。師曰。不知。乃曰。問話且住。直饒問到窮劫問也不著。答到窮劫。答也不及。何以故。祇為諸人各有本分事。圓滿十方。亙古亙今。乃至諸佛也不敢錯誤。諸人便謂之頂族。祇是助發上座。所以道。十方法界諸有情。唸唸以證善逝果。彼既丈夫我亦爾。何得自輕而退屈。諸上座。不要退屈。信取便休。祖師西來。祇道見性成佛。其餘所說不及此說。更有個奇特方便。舉似諸人。良久曰。分

【現代漢語翻譯】現代漢語譯本令岑禪師

有僧人問：『什麼是雲臺的境界？』禪師說：『前面的山和後面的山。』僧人問：『什麼是境界中的人？』禪師說：『打瞌睡的人。』

杭州資國圓進山主

有僧人問：『丹霞燒木佛（Danxia burned a wooden Buddha statue），意圖是什麼？』禪師說：『招致因果。』問：『庭前的柏樹子（cypress tree）的意圖是什麼？』禪師說：『碧眼的胡僧（blue-eyed foreign monk）笑著點頭。』問：『古人說，東家作驢，西家作馬，意圖是什麼？』禪師說：『相識滿天下。』

報恩安禪師法嗣

廬山棲賢道堅禪師

有官員問：『我率領軍隊在金陵佈陣，殺人無數，還有罪過嗎？』禪師說：『老僧只管看著。』問：『什麼是祖師西來意（the meaning of Bodhidharma's coming from the West）？』禪師說：『洋瀾左蠡（Yanglan Zuoli），無風浪起。』

廬山歸宗慧誠禪師

是揚州人。開堂那天，在法堂前對眾人說：『天人得道，以此為證。』這樣說完就散去，已經是周全了。如果還不明白，就為你們再說一遍。』於是升座。僧人問：『知郡（prefect）親臨法席，請禪師演法。』禪師說：『我不如你。』問：『什麼是佛？』禪師說：『如何不是？』問：『什麼是祖師西來意？』禪師說：『不知。』於是說：『問話暫且停止。即使問到窮盡的時間，也問不著。回答到窮盡的時間，也回答不完。為什麼呢？只因爲你們每個人都有自己的本分事，圓滿十方，亙古亙今，乃至諸佛也不敢錯誤。你們便稱之為頂族。只是幫助啓發上座。所以說，十方法界的所有眾生，唸唸都以證得善逝果（Sugata-phala）為目標。他們既然是大丈夫，我也是如此，為何要輕視自己而退縮呢？各位上座，不要退縮，相信了就停止。祖師西來，只說見性成佛（seeing one's nature and becoming a Buddha），其餘所說都不及此說。還有一個奇特的方便，告訴你們。』良久說：『分。』

【English Translation】 English version Zen Master Lingcen

A monk asked: 'What is the realm of Yuntai (Cloud Terrace)?' The master said: 'The mountain in front and the mountain behind.' The monk asked: 'What is the person in the realm?' The master said: 'A sleepyhead.'

Mountain Master Yuanjin of Ziguo Temple in Hangzhou

A monk asked: 'What is the meaning of Danxia (a Zen master) burning a wooden Buddha (wooden Buddha statue)?' The master said: 'Inviting cause and carrying result.' Asked: 'What is the meaning of the cypress tree (cypress tree) in front of the courtyard?' The master said: 'The blue-eyed foreign monk (blue-eyed foreign monk) smiles and nods.' Asked: 'The ancients said, the family to the east makes a donkey, the family to the west makes a horse, what is the meaning?' The master said: 'Acquaintances fill the world.'

Dharma Successor of Zen Master Bao'en An

Zen Master Daojian of Qixian Temple on Mount Lu

An official asked: 'I led troops to set up an array in Jinling, killing countless people. Do I still have sins?' The master said: 'The old monk only watches.' Asked: 'What is the meaning of Bodhidharma's coming from the West (the meaning of Bodhidharma's coming from the West)?' The master said: 'Yanglan Zuoli (Yanglan Zuoli), waves rise without wind.'

Zen Master Huicheng of Guizong Temple on Mount Lu

He was from Yangzhou. On the day of his opening ceremony, he said to the crowd in front of the Dharma Hall: 'Gods and humans attain the Way, take this as proof.' Dispersing after saying this is already thorough. If you still don't understand, I will explain it again for you.' Then he ascended the seat. A monk asked: 'The prefect (prefect) is present at the Dharma assembly, please Master expound the Dharma.' The master said: 'I am not as good as you.' Asked: 'What is Buddha?' The master said: 'How is it not?' Asked: 'What is the meaning of Bodhidharma's coming from the West?' The master said: 'I don't know.' Then he said: 'Stop asking questions for now. Even if you ask until the end of time, you won't get it. Even if you answer until the end of time, you won't be able to answer completely. Why? Only because each of you has your own inherent duty, complete in all directions, from ancient times to the present, even all the Buddhas dare not make a mistake. You call them the top clan. It's just helping to inspire the senior monks. Therefore, it is said that all sentient beings in the ten directions of the Dharma realm, in every thought, aim to attain the Sugata-phala (Sugata-phala). Since they are great men, so am I, why should I belittle myself and retreat? All of you senior monks, do not retreat, believe it and stop. Bodhidharma's coming from the West only speaks of seeing one's nature and becoming a Buddha (seeing one's nature and becoming a Buddha), the rest of what is said is not as good as this. There is also a unique expedient means, I will tell you.' After a long silence, he said: 'Divide.'

明記取。若到諸方。不得錯舉。久立珍重。僧問。不通風處如何過得。師曰。汝從甚麼處來。僧舉。南泉問鄧隱峰曰。銅瓶是境。瓶中有水。不得動著境。與老僧將水來。峰便拈瓶瀉水。未審此意如何。師曰。鄧隱峰甚奇怪。要且亂瀉。

長安規禪師法嗣

廬州長安院辯實禪師

僧問。如何是祖師西來意。師曰。少室靈峰住九霄。

潭州云蓋用清禪師

河州趙氏子。僧問。有一人在萬丈井底。如何出得。師曰。且喜得相見。曰恁么則穿云透月去也。師曰。三十三天事作么生。僧無對。師曰。謾語作么。問如何是云蓋境。師曰。門外三泉井。曰如何是境中人。師曰。童行仔子。有頌示眾曰。云蓋鎖口訣。擬議皆腦裂。拍手趁虛空。云露西山月。僧問。如何是鎖口訣。師曰。遍天遍地。曰恁么則石人點頭。露柱拍手去也。師曰。一瓶凈水一爐香。曰此猶是井底蝦蟆。師曰。勞煩大眾。師常節飲食。隨眾二時但展缽而已。或逾年月。亦不調練服餌。無妨作務。有請必開。即便飽食。而亡拘執。至道二年四月二日。示疾而逝。

云居錫禪師法嗣

臺州般若從進禪師

僧問。古澗寒泉時如何。師曰。切忌飲著。曰飲著又如何。師曰。喪卻汝性命。

越州清化志超禪師

【現代漢語翻譯】現代漢語譯本：牢牢記住。如果去到其他地方，不要錯誤地引用。長時間站立，請多保重。有僧人問：『不通風的地方如何通過？』禪師說：『你從哪裡來？』僧人舉例說：『南泉（Nanquan，禪師名）問鄧隱峰（Deng Yin Feng，禪師名）：『銅瓶是境，瓶中有水，不要觸動銅瓶，替老僧把水拿來。』鄧隱峰便拿起瓶子倒水。不知道這是什麼意思？』禪師說：『鄧隱峰非常奇怪，簡直是胡亂傾倒。』

長安規禪師的法嗣

廬州長安院的辯實禪師

有僧人問：『如何是祖師西來意？』禪師說：『少室靈峰住在九霄之上。』

潭州云蓋用清禪師

河州趙氏之子。有僧人問：『有一個人在萬丈井底，如何才能出來？』禪師說：『可喜的是我們相見了。』僧人說：『這樣說來，就是穿云透月而去了。』禪師說：『三十三天的事務又該如何處理？』僧人無言以對。禪師說：『不要說謊。』問：『如何是云蓋境？』禪師說：『門外有三眼泉井。』問：『如何是境中人？』禪師說：『是那些童僕。』有偈頌開示眾人說：『云蓋鎖口訣，擬議皆腦裂。拍手趁虛空，云露西山月。』僧人問：『如何是鎖口訣？』禪師說：『遍天遍地。』僧人說：『這樣說來，就是石人點頭，露柱拍手了。』禪師說：『一瓶凈水，一爐香。』僧人說：『這還是井底之蛙。』禪師說：『勞煩各位了。』禪師常常節制飲食，跟隨大眾用齋時只是展開缽而已。有時經過一年半載，也不調理身體或服用藥物，卻不妨礙勞作。有人請他開示，他便飽食一頓，而不受拘束。至道二年四月二日，示現疾病而逝世。

云居錫禪師的法嗣

臺州般若從進禪師

有僧人問：『古澗寒泉時如何？』禪師說：『切記不要飲用。』僧人說：『飲用了又如何？』禪師說：『會喪失你的性命。』

越州清化志超禪師

【English Translation】 English version: Remember this well. If you go to other places, do not misquote. Standing for a long time, please take care. A monk asked: 'How does one pass through a place where there is no wind?' The Master said: 'Where do you come from?' The monk cited: 'Nanquan (name of a Zen master) asked Deng Yin Feng (name of a Zen master): 'The copper bottle is the environment, and there is water in the bottle. Without touching the environment, bring the water to this old monk.' Deng Yin Feng then picked up the bottle and poured out the water. I don't know what this means?' The Master said: 'Deng Yin Feng is very strange; he is simply pouring it out randomly.'

Successor of Zen Master Chang'an Gui

Zen Master Bian Shi of Chang'an Monastery in Luzhou

A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'The spiritual peak of Shaoshi dwells in the ninth heaven.'

Zen Master Yongqing of Yungai in Tanzhou

Zhao, a native of Hezhou. A monk asked: 'There is a person at the bottom of a ten-thousand-zhang well. How can he get out?' The Master said: 'It is gratifying that we have met.' The monk said: 'In that case, he will pass through the clouds and penetrate the moon.' The Master said: 'What about the affairs of the thirty-third heaven?' The monk was speechless. The Master said: 'Don't lie.' Asked: 'What is the Yungai environment?' The Master said: 'There are three spring wells outside the gate.' Asked: 'What is the person in the environment?' The Master said: 'The young servants.' There is a verse to show the assembly, saying: 'The Yungai lock-mouth secret, deliberation will crack the brain. Clap your hands and chase the empty space, the clouds reveal the moon on the western mountain.' A monk asked: 'What is the lock-mouth secret?' The Master said: 'Everywhere in the sky and on earth.' The monk said: 'In that case, the stone man nods and the dew pillar claps his hands.' The Master said: 'A bottle of pure water, an incense burner.' The monk said: 'This is still a frog at the bottom of a well.' The Master said: 'Troubling everyone.' The Master often restrained his diet, and when following the assembly for meals, he only unfolded his bowl. Sometimes, after a year and a half, he did not regulate his body or take medicine, but it did not hinder his work. If someone asked him for instruction, he would eat a full meal without being constrained. On the second day of the fourth month of the second year of Zhidao, he manifested illness and passed away.

Successor of Zen Master Yunju Xi

Zen Master Cong Jin of Prajna in Taizhou

A monk asked: 'What about the ancient stream and cold spring?' The Master said: 'Be sure not to drink it.' The monk said: 'What if I drink it?' The Master said: 'It will lose your life.'

Zen Master Zhi Chao of Qinghua in Yuezhou

僧問。如何是佛。師曰。汝是甚麼人。曰莫便是也無。師曰。是即沒交涉。

南嶽下十一世

長壽彥禪師法嗣

蘇州長壽法齊禪師

婺州人。始講明門因明二論。尋置遊方。受心印于廣法禪師。節使錢仁奉禮請。繼廣法住持。開堂日。有百法座主問。令公請命。四眾云臻。向上宗乘。請師舉唱。師曰。百法明門論。曰畢竟作么生。師曰。一切法無我。問城東老母與佛同生。為甚麼卻不見佛。師曰。不見即道。曰恁么則見去也。師曰。城東老母與佛同生。

云居齊禪師法嗣

南康云居契瑰禪師

僧問。路逢死蛇莫打殺。無底籃子盛將歸。未審師還受也無。師曰。你甚麼處得來。曰恁么則不虛施也。師曰。卻且提取去。問如何是佛。師曰。讚歎不及。曰莫祇這個便是么。師曰。不令人讚嘆。

杭州靈隱文勝慈濟禪師

僧問。古鑒未磨時如何。師曰。古鑒。曰磨后如何。師曰古鑒。曰未審分不分。師曰。更照看。問如何是和尚家風。師曰。莫訝荒疏。曰忽遇客來作么生。師曰。喫茶去。

明州瑞巖義海禪師

霅川人也。造云居法席。居問。甚麼物恁么來。師于言下大悟。遂有頌曰。云居甚麼物。問著頭恍惚。直下便承當。猶是生埋沒。出世住報

【現代漢語翻譯】現代漢語譯本僧人問：『什麼是佛？』禪師說：『你是什麼人？』僧人說：『莫非就是這個嗎？』禪師說：『是就沒關係了。』

南嶽（Nanyue，山名，佛教聖地）下十一世

長壽彥禪師（Changshou Yan Chanshi，禪師名）法嗣

蘇州長壽法齊禪師（Changshou Faqi Chanshi，禪師名）

婺州（Wuzhou，地名）人。起初講解明門（Mingmen）和因明（Yinming）二論。後來四處遊方，從廣法禪師（Guangfa Chanshi，禪師名）處接受心印。節度使錢仁奉（Qian Renfeng，人名）以禮相請，繼承廣法禪師的住持之位。開堂之日，有百法座主（Baifa Zuozhu，佛學職位）問道：『令公（Linggong，敬稱）蒞臨，四眾（Sizhong，佛教信徒）雲集，向上宗乘（Xiangshang Zongcheng，佛教宗派），請禪師舉唱。』禪師說：『百法明門論（Baifa Mingmen Lun，佛教論著）。』座主問：『究竟怎麼樣？』禪師說：『一切法無我（Yiqie fa wu wo，佛教教義）。』僧人問：『城東老母（Chengdong Laomu，虛指）與佛（Fo，佛教創始人）同生，為什麼卻不見佛？』禪師說：『不見即是道。』僧人說：『這麼說就是見到了。』禪師說：『城東老母與佛同生。』

云居齊禪師（Yunju Qi Chanshi，禪師名）法嗣

南康云居契瑰禪師（Yunju Qigui Chanshi，禪師名）

僧人問：『路遇死蛇莫打殺，無底籃子盛將歸，不知禪師還接受嗎？』禪師說：『你從哪裡得來？』僧人說：『這麼說就是不虛施了。』禪師說：『還是拿回去吧。』僧人問：『什麼是佛？』禪師說：『讚歎不及。』僧人問：『莫非就是這個嗎？』禪師說：『不令人讚嘆。』

杭州靈隱文勝慈濟禪師（Lingyin Wensheng Ciji Chanshi，禪師名）

僧人問：『古鏡未磨時如何？』禪師說：『古鏡。』僧人問：『磨后如何？』禪師說：『古鏡。』僧人問：『不知分不分？』禪師說：『更照看。』僧人問：『什麼是和尚家風？』禪師說：『莫訝荒疏。』僧人問：『忽然有客人來怎麼辦？』禪師說：『喫茶去。』

明州瑞巖義海禪師（Ruiyan Yihai Chanshi，禪師名）

霅川（Zhechuan，地名）人。前往云居（Yunju，地名）法席。云居禪師問：『什麼東西這樣來？』禪師在言下大悟。於是作頌說：『云居是什麼東西？問著頭腦恍惚。當下便承擔，還是生埋沒。』出世住報恩（Bao'en，寺廟名）。

【English Translation】 English version A monk asked: 'What is Buddha (Fo, the founder of Buddhism)?' The Master said: 'What kind of person are you?' The monk said: 'Could it be this?' The Master said: 'If it is, then it's irrelevant.'

Eleventh generation under Nanyue (Nanyue, a mountain, a Buddhist holy site)

Dharma successor of Zen Master Changshou Yan (Changshou Yan Chanshi, a Zen master's name)

Zen Master Changshou Faqi of Suzhou (Changshou Faqi Chanshi, a Zen master's name)

A native of Wuzhou (Wuzhou, a place name). Initially lectured on the two treatises of Mingmen (Mingmen) and Yinming (Yinming). Later traveled around, receiving the mind seal from Zen Master Guangfa (Guangfa Chanshi, a Zen master's name). Military Commissioner Qian Renfeng (Qian Renfeng, a person's name) respectfully invited him to succeed Zen Master Guangfa as abbot. On the day of the opening ceremony, the Baifa Zuozhu (Baifa Zuozhu, a Buddhist position) asked: 'Linggong (Linggong, an honorific title) has arrived, and the four assemblies (Sizhong, Buddhist followers) have gathered. Regarding the upward vehicle (Xiangshang Zongcheng, a Buddhist sect), please Master, expound on it.' The Master said: 'The Treatise on the Hundred Dharmas (Baifa Mingmen Lun, a Buddhist treatise).' The Zuozhu asked: 'What is it ultimately like?' The Master said: 'All dharmas are without self (Yiqie fa wu wo, a Buddhist doctrine).' A monk asked: 'The old woman of Chengdong (Chengdong Laomu, a fictitious reference) was born at the same time as the Buddha (Fo, the founder of Buddhism), why can't she see the Buddha?' The Master said: 'Not seeing is the Way.' The monk said: 'So, it means she has seen it.' The Master said: 'The old woman of Chengdong was born at the same time as the Buddha.'

Dharma successor of Zen Master Yunju Qi (Yunju Qi Chanshi, a Zen master's name)

Zen Master Yunju Qigui of Nankang (Yunju Qigui Chanshi, a Zen master's name)

A monk asked: 'If you meet a dead snake on the road, don't kill it; carry it home in a bottomless basket. I wonder if the Master will accept it?' The Master said: 'Where did you get it from?' The monk said: 'So, it's not a wasted offering.' The Master said: 'Take it back then.' A monk asked: 'What is Buddha?' The Master said: 'Beyond praise.' The monk asked: 'Could it be just this?' The Master said: 'Not to be praised by people.'

Zen Master Lingyin Wensheng Ciji of Hangzhou (Lingyin Wensheng Ciji Chanshi, a Zen master's name)

A monk asked: 'What is it like when an ancient mirror is not yet polished?' The Master said: 'An ancient mirror.' The monk asked: 'What is it like after polishing?' The Master said: 'An ancient mirror.' The monk asked: 'I wonder if it's divided or not?' The Master said: 'Look more closely.' A monk asked: 'What is the family style of the abbot?' The Master said: 'Don't be surprised by the neglect.' The monk asked: 'What should I do if a guest suddenly comes?' The Master said: 'Go have tea.'

Zen Master Ruiyan Yihai of Mingzhou (Ruiyan Yihai Chanshi, a Zen master's name)

A native of Zhechuan (Zhechuan, a place name). Went to the Dharma seat of Yunju (Yunju, a place name). Zen Master Yunju asked: 'What thing comes like this?' The Master had a great enlightenment upon hearing these words. So, he composed a verse saying: 'What is Yunju? Asking makes the head confused. Immediately taking on the responsibility, it is still being buried alive.' He came into the world and resided at Bao'en (Bao'en, a temple name).

本。僧問。如何是祖師西來意。師曰。若到諸方。但道報本不解答話。問如何是和尚家風。師曰。無忌諱。曰忽遇解忤又且如何。師曰。不解作客。勞煩主人。問釋迦掩室于摩竭。凈名杜口于毗耶。未審如何示眾。師曰。汝不欲我開談。曰未曉師機。師曰且退。問如何是無位真人。師曰。這裡無安排你處。

明州廣慧志全禪師

上堂。僧問。如何是衲僧本分事。師曰。你莫鈍置我。僧禮拜。師曰。卻是大眾鈍置阇黎。便下座。問賊不打貧兒家時如何。師曰。說向人也不信。僧曰。恁么則禮拜而退。師曰。得個甚麼。

明州大梅保福居煦禪師

僧問。古人面壁意旨如何。師曰。但恁么會。曰未審如何領會。師曰。禮拜著。

處州南明惟宿禪師

僧問。法法不隱藏。古今常顯露。如何是顯露底法。師曰。見示大眾。曰恁么則學人謹退也。師曰。知過必改。

荊門軍清溪清禪師

僧問。古路坦然。如何履踐。曰你是行腳僧。

支提隆禪師法嗣

杭州靈隱玄本禪師

僧問。蚌含未剖時如何。師曰。光從何來。開臨濟入門便喝。德山入門便棒。此意如何。師曰。天晴不肯去。師見僧看經乃問。看甚麼經。僧無語。乃示頌曰。看經不識經。徒勞損眼睛。欲得

【現代漢語翻譯】現代漢語譯本：僧人問：『如何是祖師西來意？』（What is the meaning of Bodhidharma's coming from the West?）禪師說：『若到諸方，但道報本不解答話。』（If you go to other places, just say you are reporting to the origin and do not answer questions.）問：『如何是和尚家風？』（What is the style of the abbot's family?）禪師說：『無忌諱。』（No taboos.）問：『忽遇解忤又且如何？』（What if you encounter someone who misunderstands and is offended?）禪師說：『不解作客，勞煩主人。』（I don't know how to be a guest, troubling the host.）問：『釋迦（Śākyamuni，釋迦牟尼佛）掩室于摩竭（Magadha，古印度王國），凈名（Vimalakīrti，維摩詰）杜口于毗耶（Vaiśālī，古印度城市），未審如何示眾？』（Śākyamuni closed his room in Magadha, and Vimalakīrti kept silent in Vaiśālī. How do you instruct the assembly?）禪師說：『汝不欲我開談。』（You don't want me to start talking.）問：『未曉師機。』（I don't understand the teacher's intention.）禪師說：『且退。』（Then step back.）問：『如何是無位真人？』（What is the true person without position?）禪師說：『這裡無安排你處。』（There is no place here to arrange for you.）

明州廣慧志全禪師

上堂。僧問：『如何是衲僧本分事？』（What is the fundamental matter for a monk?）禪師說：『你莫鈍置我。』（Don't make me dull.）僧人禮拜。禪師說：『卻是大眾鈍置阇黎。』（It is the assembly that makes the ācārya dull.）便下座。問：『賊不打貧兒家時如何？』（What if the thief doesn't rob the poor man's house?）禪師說：『說向人也不信。』（Even if I told people, they wouldn't believe it.）僧人說：『恁么則禮拜而退。』（In that case, I will bow and retreat.）禪師說：『得個甚麼？』（What do you gain?）

明州大梅保福居煦禪師

僧問：『古人面壁意旨如何？』（What is the meaning of the ancients facing the wall?）禪師說：『但恁么會。』（Just understand it like that.）問：『未審如何領會？』（I don't know how to understand it.）禪師說：『禮拜著。』（Bow down.）

處州南明惟宿禪師

僧問：『法法不隱藏，古今常顯露。如何是顯露底法？』（Dharma does not hide, it is always revealed from ancient times to the present. What is the revealed Dharma?）禪師說：『見示大眾。』（Show it to the assembly.）僧人說：『恁么則學人謹退也。』（In that case, I will respectfully retreat.）禪師說：『知過必改。』（If you know your mistakes, you must correct them.）

荊門軍清溪清禪師

僧問：『古路坦然，如何履踐？』（The ancient road is smooth, how do you walk it?）禪師說：『你是行腳僧。』（You are a traveling monk.）

支提隆禪師法嗣

杭州靈隱玄本禪師

僧問：『蚌含未剖時如何？』（What is it like when the oyster shell is not yet opened?）禪師說：『光從何來？』（Where does the light come from?）問：『開臨濟（Linji，禪宗大師）入門便喝，德山（Deshan，唐代禪師）入門便棒，此意如何？』（Linji shouts upon entering, and Deshan strikes with a stick upon entering. What is the meaning of this?）禪師說：『天晴不肯去。』（He refuses to leave when the weather is clear.）禪師見僧看經乃問：『看甚麼經？』（The Zen master saw a monk reading a sutra and asked, 'What sutra are you reading?'）僧無語。乃示頌曰：『看經不識經，徒勞損眼睛。欲得』（The monk was silent. Then the Zen master showed a verse: 'Reading the sutra without understanding it is a waste of effort and harms the eyes. If you want to'）

English version: A monk asked: 'What is the meaning of Bodhidharma's coming from the West?' (如何是祖師西來意) The Zen master said: 'If you go to other places, just say you are reporting to the origin and do not answer questions.' (若到諸方。但道報本不解答話) Asked: 'What is the style of the abbot's family?' (如何是和尚家風) The Zen master said: 'No taboos.' (無忌諱) Asked: 'What if you encounter someone who misunderstands and is offended?' (忽遇解忤又且如何) The Zen master said: 'I don't know how to be a guest, troubling the host.' (不解作客。勞煩主人) Asked: 'Śākyamuni (釋迦) closed his room in Magadha (摩竭), and Vimalakīrti (凈名) kept silent in Vaiśālī (毗耶). How do you instruct the assembly?' (釋迦掩室于摩竭。凈名杜口于毗耶。未審如何示眾) The Zen master said: 'You don't want me to start talking.' (汝不欲我開談) Asked: 'I don't understand the teacher's intention.' (未曉師機) The Zen master said: 'Then step back.' (且退) Asked: 'What is the true person without position?' (如何是無位真人) The Zen master said: 'There is no place here to arrange for you.' (這裡無安排你處)

Zen Master Zhiquan of Guanghui in Mingzhou

Ascending the hall, a monk asked: 'What is the fundamental matter for a monk?' (如何是衲僧本分事) The Zen master said: 'Don't make me dull.' (你莫鈍置我) The monk bowed. The Zen master said: 'It is the assembly that makes the ācārya dull.' (卻是大眾鈍置阇黎) Then he descended the seat. Asked: 'What if the thief doesn't rob the poor man's house?' (賊不打貧兒家時如何) The Zen master said: 'Even if I told people, they wouldn't believe it.' (說向人也不信) The monk said: 'In that case, I will bow and retreat.' (恁么則禮拜而退) The Zen master said: 'What do you gain?' (得個甚麼)

Zen Master Juxu of Damei Baofu in Mingzhou

A monk asked: 'What is the meaning of the ancients facing the wall?' (古人面壁意旨如何) The Zen master said: 'Just understand it like that.' (但恁么會) Asked: 'I don't know how to understand it.' (未審如何領會) The Zen master said: 'Bow down.' (禮拜著)

Zen Master Weisui of Nanming in Chuzhou

A monk asked: 'Dharma does not hide, it is always revealed from ancient times to the present. What is the revealed Dharma?' (法法不隱藏。古今常顯露。如何是顯露底法) The Zen master said: 'Show it to the assembly.' (見示大眾) The monk said: 'In that case, I will respectfully retreat.' (恁么則學人謹退也) The Zen master said: 'If you know your mistakes, you must correct them.' (知過必改)

Zen Master Qing of Qingxi in Jingmen Army

A monk asked: 'The ancient road is smooth, how do you walk it?' (古路坦然。如何履踐) The Zen master said: 'You are a traveling monk.' (你是行腳僧)

Successor of Zen Master Long of Zhiti

Zen Master Xuanben of Lingyin in Hangzhou

A monk asked: 'What is it like when the oyster shell is not yet opened?' (蚌含未剖時如何) The Zen master said: 'Where does the light come from?' (光從何來) Asked: 'Linji (臨濟) shouts upon entering, and Deshan (德山) strikes with a stick upon entering. What is the meaning of this?' (開臨濟入門便喝。德山入門便棒。此意如何) The Zen master said: 'He refuses to leave when the weather is clear.' (天晴不肯去) The Zen master saw a monk reading a sutra and asked, 'What sutra are you reading?' (看經不識經。徒勞損眼睛。欲得) The monk was silent. Then the Zen master showed a verse: 'Reading the sutra without understanding it is a waste of effort and harms the eyes. If you want to'

【English Translation】 English version: A monk asked: 'What is the meaning of Bodhidharma's coming from the West?' (如何是祖師西來意) The Zen master said: 'If you go to other places, just say you are reporting to the origin and do not answer questions.' (若到諸方。但道報本不解答話) Asked: 'What is the style of the abbot's family?' (如何是和尚家風) The Zen master said: 'No taboos.' (無忌諱) Asked: 'What if you encounter someone who misunderstands and is offended?' (忽遇解忤又且如何) The Zen master said: 'I don't know how to be a guest, troubling the host.' (不解作客。勞煩主人) Asked: 'Śākyamuni (釋迦) closed his room in Magadha (摩竭), and Vimalakīrti (凈名) kept silent in Vaiśālī (毗耶). How do you instruct the assembly?' (釋迦掩室于摩竭。凈名杜口于毗耶。未審如何示眾) The Zen master said: 'You don't want me to start talking.' (汝不欲我開談) Asked: 'I don't understand the teacher's intention.' (未曉師機) The Zen master said: 'Then step back.' (且退) Asked: 'What is the true person without position?' (如何是無位真人) The Zen master said: 'There is no place here to arrange for you.' (這裡無安排你處)

Zen Master Zhiquan of Guanghui in Mingzhou

Ascending the hall, a monk asked: 'What is the fundamental matter for a monk?' (如何是衲僧本分事) The Zen master said: 'Don't make me dull.' (你莫鈍置我) The monk bowed. The Zen master said: 'It is the assembly that makes the ācārya dull.' (卻是大眾鈍置阇黎) Then he descended the seat. Asked: 'What if the thief doesn't rob the poor man's house?' (賊不打貧兒家時如何) The Zen master said: 'Even if I told people, they wouldn't believe it.' (說向人也不信) The monk said: 'In that case, I will bow and retreat.' (恁么則禮拜而退) The Zen master said: 'What do you gain?' (得個甚麼)

Zen Master Juxu of Damei Baofu in Mingzhou

A monk asked: 'What is the meaning of the ancients facing the wall?' (古人面壁意旨如何) The Zen master said: 'Just understand it like that.' (但恁么會) Asked: 'I don't know how to understand it.' (未審如何領會) The Zen master said: 'Bow down.' (禮拜著)

Zen Master Weisui of Nanming in Chuzhou

A monk asked: 'Dharma does not hide, it is always revealed from ancient times to the present. What is the revealed Dharma?' (法法不隱藏。古今常顯露。如何是顯露底法) The Zen master said: 'Show it to the assembly.' (見示大眾) The monk said: 'In that case, I will respectfully retreat.' (恁么則學人謹退也) The Zen master said: 'If you know your mistakes, you must correct them.' (知過必改)

Zen Master Qing of Qingxi in Jingmen Army

A monk asked: 'The ancient road is smooth, how do you walk it?' (古路坦然。如何履踐) The Zen master said: 'You are a traveling monk.' (你是行腳僧)

Successor of Zen Master Long of Zhiti

Zen Master Xuanben of Lingyin in Hangzhou

A monk asked: 'What is it like when the oyster shell is not yet opened?' (蚌含未剖時如何) The Zen master said: 'Where does the light come from?' (光從何來) Asked: 'Linji (臨濟) shouts upon entering, and Deshan (德山) strikes with a stick upon entering. What is the meaning of this?' (開臨濟入門便喝。德山入門便棒。此意如何) The Zen master said: 'He refuses to leave when the weather is clear.' (天晴不肯去) The Zen master saw a monk reading a sutra and asked, 'What sutra are you reading?' (看經不識經。徒勞損眼睛。欲得) The monk was silent. Then the Zen master showed a verse: 'Reading the sutra without understanding it is a waste of effort and harms the eyes. If you want to'

不損眼。分明識取經。

羅漢林禪師法嗣

臨江軍慧力院紹珍禪師

僧問。金雞未鳴時如何。師曰。是何時節。曰鳴后如何。師曰。卻不知時。問師子未出窟時如何。師曰。在那裡。曰出窟后如何。師曰。且走。

洪州大寧院慶璁禪師

僧問。道泰不傳天子令。時人盡唱太平歌。未審師今意旨如何。師曰。山僧罪過。問如何是佛。師曰。須彌山。上堂。生死涅槃。猶如昨夢。且道。三世諸佛。釋迦老子。有甚麼長處。雖然如是。莫錯會好。拍手一下。便下座。問承古有言。東山西嶺青。未審意旨如何。師曰。東山西嶺青。雨下卻天晴。更問個中意。鵓鳩生鷂鷹。

功臣軻禪師法嗣

蘇州堯峰顥暹禪師

僧問。學人乍入叢林。乞師一接。師曰。去。問承教有言。是法平等。無有高下。如何是平等法。師曰。堯峰高寶華低。曰恁么則卻成高下去也。師曰。情知你恁么會。聞雷聲示眾曰。還聞雷聲么。還知起處么。若知起處。便知身命落處。若也不知。所以古人道。不知天地者剛道有乾坤。不如喫茶去。問如何是道。師曰。夕死可矣。問如何是金剛力士。師曰。這裡用不著。問亡僧遷化向甚麼處去也。師曰。蒼天蒼天。乃曰。祇如末後僧問。亡僧遷化向甚麼處去也。山僧

【現代漢語翻譯】現代漢語譯本不損傷眼睛，就能清楚地認識經典。

羅漢林禪師的法嗣

臨江軍慧力院紹珍禪師

有僧人問：『金雞未鳴叫的時候是什麼樣的？』禪師說：『是什麼時節？』僧人說：『鳴叫后又是什麼樣的？』禪師說：『卻不知道時節了。』又問：『獅子未出洞穴時是什麼樣的？』禪師說：『在哪裡？』僧人說：『出洞穴后又是什麼樣的？』禪師說：『快走！』

洪州大寧院慶璁禪師

有僧人問：『太平盛世不傳天子的命令，世人都唱太平歌，不知禪師您現在的意旨如何？』禪師說：『山僧我犯了罪過。』問：『什麼是佛？』禪師說：『須彌山（Sumeru Mountain，佛教宇宙觀中的中心山）。』禪師上堂說法：『生死涅槃，猶如昨天的夢。那麼，三世諸佛、釋迦老子（Sakyamuni，佛教的創始人）有什麼長處呢？』雖然是這樣，不要錯誤理解。』拍了一下手，便下座。問：『承蒙古人有言，東山和西嶺都是青色的，不知是什麼意思？』禪師說：『東山和西嶺都是青色的，下雨後天就晴了。如果再問其中的意思，那就是鵓鳩生出鷂鷹。』

功臣軻禪師的法嗣

蘇州堯峰顥暹禪師

有僧人問：『學人剛入叢林，懇請禪師指點。』禪師說：『去！』問：『承蒙教誨有言，一切法都是平等的，沒有高下之分，什麼是平等法？』禪師說：『堯峰高，寶華低。』僧人說：『這樣說來，豈不是成了有高有低了嗎？』禪師說：『早就知道你會這樣理解。』聽到雷聲后，禪師向大眾開示說：『聽到雷聲了嗎？知道雷聲從哪裡發出的嗎？如果知道雷聲從哪裡發出，就知道身命在哪裡終結。如果不知道，所以古人說，不瞭解天地的人，偏要說有乾坤，不如喝茶去吧。』問：『什麼是道？』禪師說：『即使晚上死去也可以。』問：『什麼是金剛力士（Vajra-yaksa，佛教護法神）？』禪師說：『這裡用不著。』問：『去世的僧人往哪裡去了？』禪師說：『蒼天啊蒼天。』於是說：『就像最後那個僧人問，去世的僧人往哪裡去了，山僧我』

【English Translation】 English version Without harming the eyes, one can clearly recognize the scriptures.

Successor of Chan Master Luohanlin

Chan Master Shaozhen of Huili Monastery in Linjiang Army

A monk asked: 'What is it like when the golden rooster has not yet crowed?' The Master said: 'What time is it?' The monk said: 'What is it like after it crows?' The Master said: 'Then I don't know the time.' Asked: 'What is it like when the lion has not yet left its cave?' The Master said: 'Where is it?' The monk said: 'What is it like after it leaves the cave?' The Master said: 'Quick, leave!'

Chan Master Qingcong of Daning Monastery in Hongzhou

A monk asked: 'In a prosperous age, the emperor's commands are not transmitted; people all sing songs of peace. I wonder what the Master's intention is now?' The Master said: 'This mountain monk is at fault.' Asked: 'What is Buddha?' The Master said: 'Mount Sumeru (Sumeru Mountain, the central mountain in Buddhist cosmology).' The Master ascended the Dharma hall and said: 'Birth, death, and Nirvana are like yesterday's dream. Then, what are the strengths of the Buddhas of the three worlds and old Sakyamuni (Sakyamuni, the founder of Buddhism)?' Although it is so, don't misunderstand.' He clapped his hands once and then descended from his seat. Asked: 'It is said of old, 'The eastern mountain and western ridge are green.' I wonder what the intention is?' The Master said: 'The eastern mountain and western ridge are green; after the rain, the sky clears. If you ask further about the meaning, the dove gives birth to a hawk.'

Successor of Chan Master Gongchen Ke

Chan Master Haoxian of Yaofeng in Suzhou

A monk asked: 'This student has just entered the monastery; I beg the Master for guidance.' The Master said: 'Go!' Asked: 'I have been taught that 'all dharmas are equal, without high or low.' What is the Dharma of equality?' The Master said: 'Yaofeng is high, Baohua is low.' The monk said: 'In that case, doesn't it become high and low?' The Master said: 'I knew you would understand it that way.' Hearing the sound of thunder, he addressed the assembly, saying: 'Do you hear the thunder? Do you know where it arises? If you know where it arises, then you know where your life ends. If you don't know, therefore the ancients said, 'Those who do not understand heaven and earth insist on talking about Qian and Kun; better to go drink tea.' Asked: 'What is the Tao?' The Master said: 'It is acceptable to die in the evening.' Asked: 'What is a Vajra-yaksa (Vajra-yaksa, a Buddhist guardian deity)?' The Master said: 'It is not needed here.' Asked: 'Where does the deceased monk go?' The Master said: 'Blue sky, blue sky.' Then he said: 'Just like the last monk asked, 'Where does the deceased monk go?' This mountain monk'

向他道。蒼天蒼天。且道。意落在甚麼處。莫是悲傷遷逝。痛憶道人么。若乃恁么評論。實謂罔知去處。要知去處么。更不用久立歇去。上堂。冬去春來。樓閣門開。若也入得。不用徘徊。諸上座。還向這裡入得也未。若也入得。所以古人道。是處是彌勒。無門無善財。若也入之未得。自是諸上座狂走。更不忉忉。久立珍重。

蘇州吳江聖壽志升禪師

上堂。若論佛法。更有甚麼事。所以道。古今山河。古今日月。古今人倫。古今城郭。喚作平等法門。絕前後際。諸人還信得及么。若信得及。依而行之。久立珍重。

杭州功臣開化守如禪師

上堂。召大眾曰。還知道聖僧同諸人。到這裡么。既勞尊降。焉敢稽留。久立珍重。

棲賢湜禪師法嗣

杭州南山興教院惟一禪師

僧問。佛未出世時如何。師曰。白雲數重。曰出世后如何。師曰。青山一朵。問如何是道。師曰。刺頭入荒草。曰如何是道中人。師曰。乾屎橛。曰大耳三藏第三度。為甚麼不見國師。師曰。腳跟下看。曰如何得見。師曰。草鞋跟斷。

安吉州西余體柔禪師

上堂。一人把火自燼其身。一人抱冰橫屍于路。進前即觸途成滯。退後即噎氣填胸。直得上天無路。入地無門。如今已不奈何也。良久曰

【現代漢語翻譯】現代漢語譯本：

對他說：『蒼天啊蒼天！』且說，這句話的意旨落在什麼地方？莫非是悲傷于（道人）遷逝，痛苦地回憶道人嗎？如果這樣評論，實在是不知道（道人）的去處。想要知道去處嗎？更不用長久站立，歇息去吧。上堂開示：冬天過去春天到來，樓閣的門打開了。如果能夠進入，就不用徘徊。各位禪者，還能在這裡進入嗎？如果能夠進入，所以古人說：『到處都是彌勒（Maitreya，未來佛），沒有門也沒有善財（Sudhana，華嚴經中求道者）。』如果還不能進入，只是各位禪者在狂奔。不再多說了，長久站立，請珍重。

蘇州吳江聖壽志升禪師

上堂開示：如果談論佛法，還有什麼其他的事情呢？所以說：『古往今來的山河，古往今來的日月，古往今來的人倫，古往今來的城郭。』這叫做平等法門，斷絕前後際。各位相信嗎？如果相信，就按照它去實行。長久站立，請珍重。

杭州功臣開化守如禪師

上堂開示：召集大眾說：『還知道聖僧和各位，來到這裡嗎？』既然勞煩各位光臨，怎敢耽擱。長久站立，請珍重。

棲賢湜禪師法嗣

杭州南山興教院惟一禪師

有僧人問：『佛（Buddha）未出世時是什麼樣的？』禪師說：『白雲重重疊疊。』（僧人）問：『出世后是什麼樣的？』禪師說：『青山一朵。』（僧人）問：『什麼是道？』禪師說：『刺頭進入荒草。』（僧人）問：『什麼是道中人？』禪師說：『乾屎橛。』（僧人）問：『大耳三藏（玄奘）第三次，為什麼不見國師？』禪師說：『在腳跟下看。』（僧人）問：『如何才能得見？』禪師說：『草鞋跟斷。』

安吉州西余體柔禪師

上堂開示：一人拿著火，自己焚燒自己的身體；一人抱著冰，橫屍在路旁。前進就會處處受阻，後退就會氣息堵塞胸口。簡直是上天無路，入地無門。如今已經無可奈何了。』良久，說：

【English Translation】 English version:

He said to him, 'Oh, heavens, heavens!' And say, where does the meaning of this phrase lie? Could it be sorrow over the passing of the (Daoist), painfully recalling the Daoist? If you comment in this way, you truly do not know where (the Daoist) has gone. Do you want to know where to go? Then there is no need to stand for long, go and rest. Entering the hall for instruction: Winter goes and spring comes, the doors of the pavilion open. If you can enter, there is no need to hesitate. All of you Zen practitioners, can you enter here? If you can enter, that is why the ancients said, 'Everywhere is Maitreya (Maitreya, the future Buddha), there is no gate and no Sudhana (Sudhana, a seeker of the Way in the Avatamsaka Sutra).' If you have not yet entered, it is just that all of you Zen practitioners are running wildly. I will not say more, standing for a long time, please take care.

Zen Master Zhisheng of Shengshou Temple in Wujiang, Suzhou

Entering the hall for instruction: If we talk about the Buddha Dharma, what else is there? Therefore, it is said: 'The mountains and rivers of ancient and modern times, the sun and moon of ancient and modern times, the human relations of ancient and modern times, the cities and walls of ancient and modern times.' This is called the Dharma of Equality, severing the boundaries of before and after. Do you all believe it? If you believe it, then act accordingly. Standing for a long time, please take care.

Zen Master Shouru of Kaihua Temple in Gongchen, Hangzhou

Entering the hall for instruction: Calling to the assembly, he said: 'Do you know that the holy monks and all of you have come here?' Since you have taken the trouble to come, how dare I delay you. Standing for a long time, please take care.

A Dharma descendant of Zen Master Shi of Qixian Temple

Zen Master Weiyi of Xingjiao Temple in Nanshan, Hangzhou

A monk asked: 'What was it like when the Buddha (Buddha) had not yet appeared in the world?' The master said: 'White clouds in many layers.' (The monk) asked: 'What is it like after appearing in the world?' The master said: 'A single green mountain.' (The monk) asked: 'What is the Dao?' The master said: 'Sticking your head into the wild grass.' (The monk) asked: 'What is a person of the Dao?' The master said: 'A dried dung stick.' (The monk) asked: 'Why didn't the Great-Eared Tripitaka (Xuanzang) see the National Teacher for the third time?' The master said: 'Look under your feet.' (The monk) asked: 'How can one see him?' The master said: 'The straw sandal strap is broken.'

Zen Master Tirou of Xiyu Temple in Anji Prefecture

Entering the hall for instruction: One person holds fire and burns his own body; one person embraces ice and lies dead on the road. Advancing leads to obstruction everywhere, retreating leads to suffocation in the chest. It is simply that there is no way to ascend to heaven and no gate to enter the earth. Now there is nothing that can be done.' After a long silence, he said:

。待得雪消去。自然春到來。

真州定山惟素山主

僧問。如何是不遷義。師曰。暑往寒來。曰恁么則遷去也。師曰。啼得血流無用處。問達磨心印師已曉。試舉家風對眾看。師曰。門前有個長松樹。夜半子規來上啼。問知師洞達諸方旨。臨機不答舊時禪。如何是新奇。師曰。若到諸方不得錯舉。曰學人慇勤于座右。莫不祇此是新奇。師曰。折草量天。問如何是定山境。師曰。清風滿院。曰忽遇客來如何祇待。師曰。莫嫌冷淡。乃曰。若論家風與境。不易酬對。多見指定處所。教他不得自在。曾有僧問大隨。如何是和尚家風。隨曰。赤土畫簸箕。又曰。肚上不貼榜。且問諸人作么生會。更有夾山雲門臨濟風穴。皆有此話。播於諸方。各各施設不同。又作么生會。法無異轍。殊途同歸。若要省力易會。但識取自家桑梓。便能紹得家業。隨處解脫。應用現前。天地同根。萬物一體。喚作衲僧眼睛。綿綿不漏絲髮。茍或於此不明。徒自竛竮辛苦。僧問。如何是佛。師曰。含齒戴髮。曰恁么則人人具足。師曰。遠之又遠。問牛頭未見四祖時如何。師曰。成家立業。曰見后如何。師曰。立業成家。問如何是定山路。師曰峭。曰履踐者如何。師曰險。問無上法王有大陀羅尼。名為圓覺。流出一切清凈真如菩提涅槃。未

【現代漢語翻譯】現代漢語譯本：等到冰雪消融，春天自然會到來。

真州定山惟素山主

有僧人問：『如何是不遷的真義？』惟素禪師說：『暑去寒來。』僧人說：『如果這樣，那就是遷變了。』惟素禪師說：『即使啼得血流滿地也無濟於事。』又問：『學人已經領悟了達摩祖師的心印，請禪師展示一下您的家風給大眾看看。』惟素禪師說：『門前有棵高大的松樹，半夜裡有杜鵑鳥飛來啼叫。』又問：『學人知道禪師您洞達各方的宗旨，臨機應變不回答舊時的禪語，什麼是新奇之處呢？』惟素禪師說：『如果到了其他地方，可不要錯誤地引用。』僧人說：『學人慇勤地在您座位旁邊請教，莫非這就是新奇之處嗎？』惟素禪師說：『用草來測量天的高度。』又問：『什麼是定山的境界？』惟素禪師說：『清風充滿庭院。』僧人說：『忽然有客人來，如何招待？』惟素禪師說：『不要嫌棄冷淡。』

於是惟素禪師說：『如果談論家風和境界，不容易應對。很多人指定處所，教人不得自在。』曾經有僧人問大隨禪師：『什麼是和尚的家風？』大隨禪師說：『用紅土畫簸箕。』又說：『肚皮上不貼榜。』且問各位，你們怎麼理解？更有夾山、雲門、臨濟、風穴等禪師，都有類似的話語，流傳於各處，各自的施設不同。又該怎麼理解呢？法本無異，殊途同歸。如果想要省力容易理解，只要認識自己的家鄉，便能繼承家業，隨處解脫，應用就在眼前。天地同根，萬物一體，這叫做衲僧的眼睛，綿密細緻，一絲一毫也不放過。如果對此不明白，只是徒勞地辛苦奔波。』

有僧人問：『什麼是佛？』惟素禪師說：『含著牙齒，頂著頭髮。』僧人說：『如果這樣，那麼人人具足佛性。』惟素禪師說：『相差很遠很遠。』又問：『牛頭禪師未見四祖道信禪師時如何？』惟素禪師說：『成家立業。』僧人說：『見四祖后如何？』惟素禪師說：『立業成家。』又問：『什麼是定山的路？』惟素禪師說：『陡峭。』僧人說：『行走在這條路上的人如何？』惟素禪師說：『危險。』又問：『無上法王有大陀羅尼（Dharani，總持），名為圓覺（Enlightenment），流出一切清凈真如菩提涅槃（Nirvana）。』未

【English Translation】 English version: When the snow melts away, naturally spring will arrive.

Mountain Master Weisu of Dingshan in Zhenzhou

A monk asked, 'What is the meaning of non-motion?' The Master said, 'Summer goes and winter comes.' The monk said, 'If that's the case, then it's moving.' The Master said, 'Crying blood is useless.' Asked, 'The disciple already understands the mind-seal of Bodhidharma (達磨). Please show the assembly your family style.' The Master said, 'There is a tall pine tree in front of the gate, and a cuckoo comes to sing on it in the middle of the night.' Asked, 'Knowing that the Master deeply understands the principles of all directions, and does not answer with old Chan (禪) phrases when facing opportunities, what is new and unique?' The Master said, 'If you go to other places, don't quote incorrectly.' The monk said, 'The disciple is diligently asking by your seat, isn't this the new and unique thing?' The Master said, 'Measuring the sky with grass.' Asked, 'What is the realm of Dingshan (定山)?' The Master said, 'Clear wind fills the courtyard.' The monk said, 'If a guest suddenly comes, how should I treat them?' The Master said, 'Don't dislike the coldness.'

Then the Master said, 'If discussing family style and realm, it is not easy to respond. Many people designate places, teaching others to be uneasy.' There was once a monk who asked Great Sui (大隨), 'What is the family style of the Abbot?' Great Sui said, 'Drawing a winnowing basket with red earth.' He also said, 'Not pasting a list on the belly.' And asked everyone, how do you understand this? Furthermore, Jiashan (夾山), Yunmen (雲門), Linji (臨濟), and Fengxue (風穴) all have similar sayings, spread in all directions, each with different arrangements. How should they be understood? The Dharma (法) has no different paths, different paths lead to the same destination. If you want to save effort and understand easily, just recognize your own hometown, and you will be able to inherit the family business, be liberated everywhere, and application will be present. Heaven and earth share the same root, and all things are one body. This is called the eye of a monastic, meticulous and not missing a single hair. If you don't understand this, you will only be toiling and suffering in vain.'

A monk asked, 'What is Buddha (佛)?' The Master said, 'Containing teeth and wearing hair.' The monk said, 'If that's the case, then everyone is fully endowed.' The Master said, 'Far, far away.' Asked, 'What was Niu-tou (牛頭) like before he saw the Fourth Patriarch?' The Master said, 'Establishing a family and building a career.' The monk said, 'What was he like after seeing him?' The Master said, 'Building a career and establishing a family.' Asked, 'What is the road of Dingshan (定山)?' The Master said, 'Steep.' The monk said, 'What about those who walk on it?' The Master said, 'Dangerous.' Asked, 'The Supreme Dharma King has a great Dharani (陀羅尼), named Perfect Enlightenment (圓覺), flowing out all pure True Thusness Bodhi Nirvana (涅槃).' Not yet

審圓覺從甚麼處流出。師曰。山僧頂戴有分。曰恁么則信受奉行。師曰。依俙似曲才堪聽。問十二時中如何得與道相應。師曰。皇天無親。唯德是輔。曰恁么則不假修證也。師曰。三生六十劫。

凈土素禪師法嗣

杭州凈土院惟正禪師

秀州華亭黃氏子。幼從錢塘資聖院本如隸業。且將較藝于有司。如使禱觀音像以求陰相。師謝曰。豈忍獨私於己哉。郡人朱紹安聞而嘉嘆。欲啟帑度之。師慨然曰。古之度人。以清機密旨。今反是。去古遠矣。吾墮三寶數。當有其時。已而遇祥符覃恩。得諧素志。獨擁毳袍且弊。同列慢之。師曰。佛乎。佛乎。儀相云乎哉。僧乎。僧乎。盛服云乎哉。厥後有愿輸奉歲時用度。俾繼如之院務。亦復謝曰。聞拓缽乞食。未聞安坐以享。聞歷謁諸祖。未聞廢學自任。況我齒茂氣完。正在筋力為禮。非從事屋廬之秋也。於是提䇿東引。學三觀于天臺。復旋徑山咨單傳之旨于老宿惟素。素董臨安功臣山凈土院。師輔相之。久而繼席焉。然為人高簡。律身精嚴。名卿巨公。多所推尊。葉內翰清臣牧金陵。迎師語道。一日葉曰。明日府有燕飲。師固奉律。能為我少留一日款清話否。師諾之。翌日遣使邀師。留一偈而返曰。昨日曾將今日期。出門倚杖又思惟。為僧祇合居巖谷。國士筵

中甚不宜。坐客皆仰其標緻。師識慮洗然不牽世累。雅愛跨黃犢。出入軍。持巾缽悉掛角上。市人爭觀之。師自若也。杭守蔣侍郎。嘗與師為方外友。每往謁。至郡庭下犢。譚笑終日而去。蔣有詩曰。禪客尋常入舊都。黃牛角上掛瓶盂。有時帶雪穿云去。便好和云畫作圖。師嘗作山中偈曰。橋上山萬層。橋下水千里。唯有白鷺鷥。見我常來此。平生製作三十卷。號錦溪集。又工書。筆法勝絕。秦少游珍藏之。冬不擁爐。以荻花作毬。納足其中。客至共之。夏秋好玩月。盤膝大盆中浮池上。自旋其盆。吟笑達旦。率以為常。九峰韶禪師。嘗客于院。一夕將臥。師邀之曰。月色如此。勞生擾擾。對之者能幾人。峰唯唯而矣。久之呼童子。使熟炙。峰方饑。意作藥石。頃乃橘皮湯一杯。峰匿笑曰。無乃太清乎。有問曰。師以禪師名。乃不談禪何也。師曰。徒費言語。吾懶寧假曲折。但日夜煩萬象為敷演耳。言語有間。而此法無盡。所謂造物無盡藏也。皇祐元年孟夏八日。語眾曰。夫動以對靜。未始有極。吾一動歷年六十有四。今靜矣。然動靜本何有哉。於是泊然而逝。

南嶽下十二世

靈隱勝禪師法嗣

杭州靈隱延珊慧明禪師

僧問。如何是道。師曰。道遠乎哉。問如何是正真一路。師曰。絲髮不

【現代漢語翻譯】現代漢語譯本這樣做非常不合適。在座的客人都仰慕他的風采。禪師的見識清明，不被世俗所牽累，特別喜歡騎著黃牛，出入軍營。他把盛水的缽和毛巾都掛在牛角上，市場上的人都爭著觀看，禪師卻很自在。杭州太守蔣侍郎，曾經和禪師是方外之友，每次去拜訪他，都在郡衙門外解下牛，和禪師談笑一整天后才離開。蔣侍郎有詩說：『禪客尋常入舊都，黃牛角上掛瓶盂。有時帶雪穿云去，便好和云畫作圖。』禪師曾經作山中偈語說：『橋上山萬層，橋下水千里，唯有白鷺鷥，見我常來此。』他一生創作了三十卷作品，名為《錦溪集》，又擅長書法，筆法精妙絕倫。秦少游（人名）珍藏他的書法作品。冬天不烤火爐，用荻花做成球，把腳放在裡面取暖，客人來了就一起用。夏秋季節喜歡賞月，盤腿坐在大盆裡，漂浮在池塘上，自己轉動盆子，吟詩歡笑直到天亮，經常這樣做。九峰韶禪師（人名）曾經住在寺院裡，一天晚上將要睡覺時，禪師邀請他說：『月色如此美好，世人卻如此奔波勞碌，能欣賞這月色的人有幾個呢？』九峰韶禪師只是應了一聲。過了很久，禪師叫童子，讓他把東西烤熟。九峰韶禪師正餓著，以為要做夜宵。一會兒，童子端來一杯橘皮湯。九峰韶禪師暗自發笑說：『是不是太清淡了？』有人問：『禪師您以禪師為名，卻不談禪，這是為什麼呢？』禪師說：『徒勞費口舌。我懶得繞彎子，只是日夜讓萬象為我敷演佛法罷了。言語有窮盡時，而佛法無窮無盡，這就是所謂的造物無盡藏啊。』皇祐元年（年號）孟夏八日，禪師對眾人說：『以動來對應靜，從來沒有窮盡。我一動就經歷了六十四年，現在要靜下來了。然而動和靜本來又有什麼呢？』於是安詳地去世了。南嶽（山名）下十二世靈隱勝禪師（人名）法嗣杭州靈隱延珊慧明禪師（人名）有僧人問：『什麼是道？』禪師說：『道難道還遙遠嗎？』問：『什麼是真正的一條路？』禪師說：『一絲一毫也不能偏離。』

【English Translation】 English version It is very inappropriate to do so. All the guests admired his demeanor. The Chan master's insight was clear and not burdened by worldly affairs. He especially loved riding a yellow ox, entering and leaving the military camp. He hung the water bowl and towel on the ox's horns, and the people in the market scrambled to watch, but the Chan master was at ease. Jiang Shilang (official title) , the governor of Hangzhou, was once a friend of the Chan master beyond the mundane world. Every time he went to visit him, he would untie the ox outside the county government office, chat and laugh with the Chan master all day before leaving. Jiang Shilang had a poem saying: 'The Chan guest often enters the old capital, with a bottle and bowl hanging on the yellow ox's horns. Sometimes he goes through the clouds with snow, it would be good to paint it with the clouds.' The Chan master once wrote a mountain verse saying: 'Thousands of layers of mountains above the bridge, thousands of miles of water below the bridge, only the white egret sees me coming here often.' He created thirty volumes of works in his life, named 'Jinxi Collection', and was also good at calligraphy, with superb brushwork. Qin Shaoyou (person's name) treasured his calligraphy works. He did not use a stove in winter, but made a ball of reed flowers and put his feet in it to keep warm, and shared it with guests when they came. He liked to enjoy the moon in summer and autumn, sitting cross-legged in a large basin, floating on the pond, turning the basin himself, chanting poems and laughing until dawn, which he often did. Chan Master Jiufeng Shao (person's name) once lived in the temple. One night, when he was about to sleep, the Chan master invited him and said, 'The moonlight is so beautiful, but the world is so busy and laborious. How many people can appreciate this moonlight?' Chan Master Jiufeng Shao just responded with a sound. After a long time, the Chan master called the boy and asked him to cook something. Chan Master Jiufeng Shao was hungry and thought he was going to make a midnight snack. After a while, the boy brought a cup of tangerine peel soup. Chan Master Jiufeng Shao smiled secretly and said, 'Isn't it too bland?' Someone asked, 'Chan master, you are named after Chan master, but you don't talk about Chan, why is that?' The Chan master said, 'It's a waste of words. I'm too lazy to be circuitous, I just let all phenomena expound the Dharma for me day and night. Words have an end, but the Dharma is endless, which is the so-called inexhaustible treasure of creation.' On the eighth day of the first summer month of the first year of Huangyou (era name), the Chan master said to everyone, 'Using movement to correspond to stillness has never been exhausted. I have experienced sixty-four years in movement, and now I am going to be still. But what is movement and stillness originally?' Then he passed away peacefully. Twelfth generation under Nanyue (mountain name) Dharma successor of Chan Master Lingyin Sheng (person's name) Chan Master Huiming Yanshan of Lingyin Temple in Hangzhou (person's name) A monk asked, 'What is the Dao?' The Chan master said, 'Is the Dao far away?' Asked, 'What is the true path?' The Chan master said, 'Not a single hair can deviate.'

通。曰恁么則依而行之。師曰。莫亂走。上堂。與上座一線道。且作么生持論佛法。若也水泄不通。便教上座無安身立命處。當此之時。祖佛出頭來。也有二十棒分。恁么道。山僧還有過也無。不見。世尊生下。周行七步。目顧四方。一手指天。一手指地云。天上天下唯吾獨尊。雲門云。我當初若見。一棒打殺。與狗子吃卻。何以如此。貴圖天下太平。且道。雲門恁么說話。有佛法道理也無。雖然如此。雲門祇具一隻眼。久立珍重。

常州薦福院歸則禪師

僧問。如何是祖師西來意。師曰。耳畔打鐘聲。

瑞巖海禪師法嗣

明州翠巖嗣元禪師

僧問。如何是祖師西來意。師曰。見錢買賣不曾賒。曰向上更有事也無。師曰。好不信人直。

五燈嚴統卷第十卍新續藏第 81 冊 No. 1568 五燈嚴統(第10卷-第25卷)

五燈嚴統卷第十一

臨濟宗

南嶽下四世

黃檗運禪師法嗣

鎮州臨濟義玄禪師

曹州南華邢氏子。幼負出塵之志。及落髮進具。便慕禪宗。初在黃檗會中。行業純一。時睦州為第一座。乃問。上座在此多少時。師曰三年。州曰。曾參問否。師曰。不曾參問。不知問個甚麼。州曰。何不問堂頭和尚。如何是

【現代漢語翻譯】現代漢語譯本：通：如果是這樣，那就按照這個去做。師父說：不要亂跑。上堂：我和各位說一條線索，你們打算如何討論佛法？如果水潑不進，那就讓各位沒有安身立命的地方。在這個時候，就算祖師和佛陀出現，也要挨二十棒。這麼說來，山僧我還有過錯嗎？你們沒看見，世尊出生時，走了七步，環顧四方，一手指天，一手指地說：『天上天下，唯我獨尊。』雲門說：『我當初如果見到，一棒打死，餵狗吃掉。』為什麼這樣做？爲了天下太平。那麼，雲門這樣說話，有佛法的道理嗎？雖然如此，雲門也只具一隻眼。站了很久，各位珍重。

常州薦福院歸則禪師

有僧人問：什麼是祖師西來意（Bodhidharma's intention in coming from the West）？師父說：耳邊敲鐘的聲音。

瑞巖海禪師法嗣

明州翠巖嗣元禪師

有僧人問：什麼是祖師西來意（Bodhidharma's intention in coming from the West）？師父說：現錢買賣，從不賒賬。僧人說：向上還有更高的境界嗎？師父說：真是不相信人啊。

【English Translation】 English version: Tong: If that's the case, then act accordingly. The master said: Don't run around aimlessly. Ascending the hall: I'll give you a clue, how do you intend to discuss the Dharma? If it's impenetrable, then I'll leave you with no place to settle down and establish your life. At this time, even if the patriarchs and Buddhas appeared, they would still receive twenty blows. Saying it like this, do I, this mountain monk, still have faults? You didn't see that when the World-Honored One (世尊, Shìzūn) was born, he walked seven steps, looked around in all directions, pointed one finger to the sky and one finger to the earth, saying: 'Above the heavens and below the heavens, I alone am the honored one.' Yunmen (雲門) said: 'If I had seen him back then, I would have killed him with one blow and fed him to the dogs.' Why do this? To achieve peace throughout the world. So, does Yunmen (雲門) speaking like this have the principle of the Buddha-dharma? Even so, Yunmen (雲門) only has one eye. I've been standing for a long time, take care.

Chan Master Guize (歸則) of Jianfu Monastery (薦福院) in Changzhou (常州)

A monk asked: What is Bodhidharma's intention in coming from the West (祖師西來意, Zǔshī xī lái yì)? The master said: The sound of a bell ringing by your ear.

Dharma successor of Chan Master Ruiyan Hai (瑞巖海)

Chan Master Siyuan (嗣元) of Cuiyan (翠巖) in Mingzhou (明州)

A monk asked: What is Bodhidharma's intention in coming from the West (祖師西來意, Zǔshī xī lái yì)? The master said: Cash transactions, never on credit. The monk said: Is there something more beyond this? The master said: You really don't trust people.

佛法的的大意。師便去。問聲未絕。檗便打。師下來。州曰。問話作么生。師曰。某甲問聲未絕。和尚便打。某甲不會。州曰。但更去問。師又問。檗又打。如是三度問。三度被打。師白州曰。早承激勸問法。累蒙和尚賜棒。自恨障緣不領深旨。今且辭去。州曰。汝若去。須辭和尚了去。師禮拜退。州先到黃檗處曰。問話上座。雖是後生。卻甚奇特。若來辭。方便接伊。已后為一株大樹。覆蔭天下人去在。師來日辭黃檗。檗曰。不須他去。祇往高安灘頭。參大愚。必為汝說。師到大愚。愚曰。甚處來。師曰。黃檗來。愚曰。黃檗有何言句。師曰。某甲三度問佛法的的大意。三度被打。不知某甲有過無過。愚曰。黃檗與么老婆心切。為汝得徹困。更來這裡問有過無過。師于言下大悟。乃曰。元來黃檗佛法無多子。愚搊住曰。這尿床鬼子。適來道有過無過。如今卻道黃檗佛法無多子。你見個甚麼道理。速道。速道。師于大愚肋下筑三拳。愚拓開曰。汝師黃檗。非幹我事。師辭大愚卻回黃檗。檗見便問。這漢來來去去。有甚了期。師曰。祇為老婆心切。便人事了侍立。檗問。甚處去來。師曰。昨蒙和尚慈旨。令參大愚去來。檗曰。大愚有何言句。師舉前話。檗曰。大愚老漢饒舌。待來痛與一頓。師曰。說甚待來。即今便打。

【現代漢語翻譯】現代漢語譯本：佛法的大意。那僧人便離開了。話音未落，黃檗（人名，禪師）就打了他。僧人下來后，南泉（人名，禪師）問：『你問了些什麼？』僧人說：『我話音未落，和尚就打我，我實在不明白。』南泉說：『你再去問。』僧人又去問，黃檗又打他。像這樣問了三次，被打了三次。僧人對南泉說：『我早先承蒙您的激勵來問佛法，多次蒙受和尚的棒打，只恨自己業障深重，不能領會其中的深意，現在暫且告辭。』南泉說：『你如果要走，必須先向和尚告辭。』僧人禮拜後退下。南泉先到黃檗那裡說：『那個問話的僧人，雖然年輕，卻非常奇特。如果他來告辭，你要方便地接引他，以後他會成為一棵大樹，蔭庇天下人。』僧人第二天來向黃檗告辭。黃檗說：『不必去別的地方，只去高安灘頭，參訪大愚（人名，禪師），他一定會為你開示。』僧人到了大愚那裡，大愚問：『從哪裡來？』僧人說：『從黃檗來。』大愚問：『黃檗有什麼話？』僧人說：『我三次問佛法的大意，三次被打，不知道是我有過錯還是沒有過錯。』大愚說：『黃檗真是老婆心切，為你徹底解惑，你還跑到這裡來問有過無過？』僧人當下大悟，於是說：『原來黃檗佛法也沒多少東西。』大愚一把抓住他說：『你這尿床鬼，剛才還說有過無過，現在卻說黃檗佛法沒多少東西，你見到了什麼道理？快說！快說！』僧人朝大愚的肋下打了三拳。大愚推開他說：『你師父是黃檗，不關我的事。』僧人告別大愚，回到黃檗那裡。黃檗見到他便問：『這人來來去去，有什麼了結？』僧人說：『只為和尚老婆心切。』便行人事禮畢，侍立在一旁。黃檗問：『到哪裡去了？』僧人說：『昨天蒙和尚慈悲指示，讓我去參訪大愚回來了。』黃檗問：『大愚有什麼話？』僧人舉了之前的話。黃檗說：『大愚老漢饒舌，等他來我痛打他一頓。』僧人說：『說什麼等他來，現在就打。』

【English Translation】 English version: The essence of the Buddha-dharma. The monk then departed. Before his voice had faded, Huangbo (name, a Chan master) struck him. The monk came down, and Nanquan (name, a Chan master) said, 'What did you ask?' The monk said, 'Before my voice had faded, the master struck me, and I truly do not understand.' Nanquan said, 'Go and ask again.' The monk asked again, and Huangbo struck him again. He asked three times in this manner, and was struck three times. The monk said to Nanquan, 'I earlier received your encouragement to ask about the Dharma, and have repeatedly received the master's blows. I only hate that my karmic obstacles are heavy and I cannot comprehend the profound meaning. Now I will take my leave.' Nanquan said, 'If you are to leave, you must first take your leave of the master.' The monk bowed and withdrew. Nanquan went to Huangbo first and said, 'That monk who asked the question, although young, is quite remarkable. If he comes to take his leave, you should expediently receive him. In the future, he will become a great tree, sheltering people under its shade.' The monk came the next day to take his leave of Huangbo. Huangbo said, 'There is no need to go elsewhere, just go to Gaoan Beach and visit Dayu (name, a Chan master), he will surely explain it for you.' The monk arrived at Dayu's place, and Dayu asked, 'Where do you come from?' The monk said, 'From Huangbo.' Dayu asked, 'What words does Huangbo have?' The monk said, 'I asked three times about the essence of the Buddha-dharma, and was struck three times. I do not know if I was at fault or not.' Dayu said, 'Huangbo is truly being overly kind, thoroughly resolving your doubts, and you still come here to ask about fault or no fault?' The monk had a great enlightenment at these words, and then said, 'Originally, Huangbo's Buddha-dharma doesn't have much to it.' Dayu grabbed him and said, 'You bed-wetting ghost, just now you were saying fault or no fault, and now you say Huangbo's Buddha-dharma doesn't have much to it. What principle have you seen? Speak quickly! Speak quickly!' The monk struck Dayu three times under the ribs. Dayu pushed him away and said, 'Your master is Huangbo, it is not my business.' The monk bid farewell to Dayu and returned to Huangbo's place. Huangbo, seeing him, asked, 'This person coming and going, what is the end of it?' The monk said, 'Only because the master is overly kind.' He then performed the proper etiquette and stood in attendance. Huangbo asked, 'Where did you go?' The monk said, 'Yesterday I received the master's compassionate instruction to visit Dayu and have returned.' Huangbo asked, 'What words did Dayu have?' The monk recounted the previous conversation. Huangbo said, 'That old man Dayu is garrulous, when he comes I will give him a good beating.' The monk said, 'What are you saying about waiting for him to come, I will strike now.'

隨後便掌。檗曰。這風顛漢來這裡捋虎鬚。師便喝。檗喚侍者曰。引這風顛漢參堂去。(溈山舉問仰山。臨濟當時得大愚力。得黃檗力。仰云非但騎虎頭。亦解把虎尾)黃檗一日普請次。師隨後行。檗回頭見師空手乃問。钁在何處。師曰。有一人將去了也。檗曰。近前來。共汝商量個事。師便近前。檗豎起钁曰。祇這個天下人拈掇不起。師就手掣得豎起曰。為甚麼卻在某甲手裡。檗曰。今日自有人普請。便回寺。(仰山侍溈山次。溈舉此話未了。仰便問。钁在黃檗手裡。為甚麼卻被臨濟奪卻。溈云。賊是小人。智過君子)師普請鋤地次。見黃檗來。拄钁而立。檗曰。這漢困那。師曰。钁也未舉。困個甚麼。檗便打。師接住棒一送送倒。檗呼維那。扶起我來。維那扶起曰。和尚爭容得這風顛漢無禮。檗才起便打維那。師钁地曰。諸方火葬。我這裡活埋。(溈山問仰山。黃檗打維那意作么生仰云。正賊走卻。邏贓人吃棒)師一日在僧堂里睡。檗入堂見。以拄杖打板頭一下。師舉首見是檗。卻又睡。檗又打板頭一下。卻往上間。見首座坐禪。乃曰。下間後生卻坐禪。汝在這裡妄想作么。座曰。這老漢作甚麼。檗又打板頭一下。便出去。(溈山舉問仰山。祗如黃檗意作么生。仰云。兩彩一賽)師栽松次。檗曰。深山裡栽許多松

【現代漢語翻譯】隨後臨濟便打了過去。黃檗說：『這個瘋癲漢竟然敢來這裡捋虎鬚！』臨濟便大喝一聲。黃檗叫侍者說：『帶這個瘋癲漢去參堂。』（溈山舉這個例子問仰山：『臨濟當時是靠大愚的力量，還是靠黃檗的力量？』仰山說：『非但騎虎頭，亦解把虎尾。』）黃檗有一天帶領大家出坡，臨濟跟在後面。黃檗回頭看見臨濟空著手，便問：『镢頭在哪裡？』臨濟說：『有一個人拿走了。』黃檗說：『走近前來，我和你商量個事。』臨濟便走近前。黃檗豎起镢頭說：『就這個，天下人拿不起來。』臨濟就手奪過镢頭豎起來說：『為什麼卻在我手裡？』黃檗說：『今天自有人普請。』便回寺。（仰山侍奉溈山時，溈山舉這個話還沒說完，仰山便問：『镢頭在黃檗手裡，為什麼卻被臨濟奪走了？』溈山說：『賊是小人，智過君子。』）臨濟帶領大家出坡鋤地，看見黃檗來了，便拄著镢頭站立。黃檗說：『這漢困了嗎？』臨濟說：『镢頭也未舉，困個什麼？』黃檗便打。臨濟接住棒一送，黃檗便倒地。黃檗叫維那（寺院中負責維持秩序的僧人）：『扶起我來。』維那扶起黃檗說：『和尚怎麼容得這個瘋癲漢無禮？』黃檗才起來便打維那。臨濟鋤地說道：『諸方火葬，我這裡活埋。』（溈山問仰山：『黃檗打維那意作么生？』仰山說：『正賊走卻，邏贓人吃棒。』）臨濟有一天在僧堂里睡覺，黃檗進入僧堂看見，用拄杖打板頭一下。臨濟抬頭看見是黃檗，卻又睡了。黃檗又打板頭一下，卻往上間，看見首座（寺院中職位較高的僧人）坐禪，便說：『下間後生卻坐禪，你在這裡妄想作么？』首座說：『這老漢作甚麼？』黃檗又打板頭一下，便出去了。（溈山舉這個例子問仰山：『祗如黃檗意作么生？』仰山說：『兩彩一賽。』）臨濟栽松樹，黃檗說：『深山裡栽許多松樹做什麼？』

【English Translation】 Linji then struck him. Huangbo said, 'This crazy fellow dares to come here and stroke the tiger's whiskers!' Linji then gave a loud shout. Huangbo told the attendant, 'Take this crazy fellow to the monks' hall.' (Weishan raised this case and asked Yangshan, 'Did Linji rely on the power of Dayu or Huangbo at that time?' Yangshan said, 'Not only does he ride the tiger's head, but he also knows how to grab the tiger's tail.') One day, Huangbo was leading everyone on a work detail, and Linji followed behind. Huangbo turned around and saw that Linji was empty-handed, so he asked, 'Where is the hoe?' Linji said, 'Someone took it.' Huangbo said, 'Come closer, I want to discuss something with you.' Linji then stepped forward. Huangbo held up the hoe and said, 'This, no one in the world can pick it up.' Linji snatched the hoe and held it up, saying, 'Why is it in my hands then?' Huangbo said, 'Today, someone else will do the work.' Then he returned to the temple. (When Yangshan was attending Weishan, Weishan raised this story, but before he finished, Yangshan asked, 'The hoe was in Huangbo's hands, so why was it snatched away by Linji?' Weishan said, 'The thief is a petty person, but his wisdom surpasses that of a gentleman.') Linji was leading everyone in hoeing the ground when he saw Huangbo coming. He leaned on the hoe and stood there. Huangbo said, 'Is this fellow tired?' Linji said, 'I haven't even lifted the hoe, what's there to be tired about?' Huangbo then struck him. Linji caught the staff and pushed it, causing Huangbo to fall. Huangbo called out to the director (Vina, the monk in charge of maintaining order in the monastery), 'Help me up.' The director helped Huangbo up and said, 'How can the abbot tolerate this crazy fellow's rudeness?' Huangbo, as soon as he got up, struck the director. Linji, hoeing the ground, said, 'Everywhere else they cremate, but here I bury alive.' (Weishan asked Yangshan, 'What was Huangbo's intention in striking the director?' Yangshan said, 'The real thief escaped, and the one searching for the stolen goods got hit with the stick.') One day, Linji was sleeping in the monks' hall. Huangbo entered the hall and saw him, striking the head of the platform with his staff. Linji raised his head and saw that it was Huangbo, then went back to sleep. Huangbo struck the head of the platform again, then went to the upper room and saw the head monk (the senior monk in the monastery) meditating. He said, 'The young monks in the lower room are meditating, what are you doing here with your delusions?' The head monk said, 'What are you doing, old man?' Huangbo struck the head of the platform again and then left. (Weishan raised this case and asked Yangshan, 'What was Huangbo's intention?' Yangshan said, 'Two colors, one match.') Linji was planting pine trees. Huangbo said, 'What are you doing planting so many pine trees in the deep mountains?'

作甚麼。師曰。一與山門作境致。二與後人作標榜。道了將钁頭𡎺地三下。檗曰。雖然如是。子已吃吾三十棒了也。師又𡎺地三下。噓一噓。檗曰。吾宗到汝大興於世。(溈山舉問仰山。黃檗當時祇囑臨濟一人。更有人在。仰云有。祇是年代深遠。不欲舉似和尚。溈云。雖然如是。吾亦要知。汝但舉看。仰云。一人指南吳越令行。遇大風即止)黃檗因入廚下。問飯頭。作甚麼。頭曰。揀眾僧飯米。檗曰。一頓吃多少。頭曰。二石五。檗曰。莫太多麼。頭曰。猶恐少在。檗便打。頭舉似師。師曰。我與汝勘這老漢。才到侍立。檗舉前話。師曰。飯頭不會。請和尚代一轉語。檗曰。汝但舉。師曰。莫太多麼。檗曰。來日更吃一頓。師曰。說甚麼來日。即今便吃。隨後打一掌。檗曰。這風顛漢又來這裡捋虎鬚。師喝一喝便出去。(溈山舉問仰山。此二尊宿意作么生。仰山云。和尚作么生。溈山云。養子方知父慈。仰山云不然。溈山雲子又作么生。仰山云。大似勾賊破家)師半夏上黃檗山。見檗看經。師曰。我將謂。是個人。元來是唵。(或作揞)黑豆老和尚。住數日乃辭。檗曰。汝破夏來。何不終夏去。師曰。某甲暫來禮拜和尚。檗便打趁令去。師行數里。疑此事卻回終夏。后又辭檗。檗曰。甚處去。師曰。不是河南便歸河

【現代漢語翻譯】現代漢語譯本做什麼。師傅說：『一是給山門增添景緻，二是給後人樹立榜樣。』說完，拿起鋤頭用力地在地上鋤了三下。黃檗（Huangbo）（禪師名）說：『即使是這樣，你已經吃了我三十棒了。』師傅又用力地在地上鋤了三下，然後噓了一口氣。黃檗（Huangbo）說：『我的宗派到你這裡將會大大興盛於世。』（溈山（Weishan）（禪師名）舉起這件事問仰山（Yangshan）（禪師名）：黃檗（Huangbo）當時只是囑咐了臨濟（Linji）（禪師名）一個人，還有其他人在嗎？仰山（Yangshan）說有，只是年代久遠，不想告訴和尚。溈山（Weishan）說：『即使是這樣，我也想知道，你儘管說來聽聽。』仰山（Yangshan）說：『一人指南，吳越（Wu-Yue）地區便能遵令而行，遇到大風就停止。』）黃檗（Huangbo）有一次到廚房，問飯頭（負責煮飯的人）：『做什麼？』飯頭說：『揀選眾僧的飯米。』黃檗（Huangbo）說：『一頓吃多少？』飯頭說：『二石五斗。』黃檗（Huangbo）說：『莫不是太多了嗎？』飯頭說：『還怕不夠呢。』黃檗（Huangbo）便打了他。飯頭把這件事告訴了師傅。師傅說：『我和你一起去勘驗這個老漢。』剛到黃檗（Huangbo）身邊侍立，黃檗（Huangbo）就提起之前的話。師傅說：『飯頭不會說話，請和尚您代他說一句。』黃檗（Huangbo）說：『你儘管說。』師傅說：『莫不是太多了嗎？』黃檗（Huangbo）說：『明天再吃一頓。』師傅說：『說什麼明天，現在就吃。』隨後打了他一掌。黃檗（Huangbo）說：『這個瘋癲漢又來這裡捋虎鬚。』師傅大喝一聲便出去了。（溈山（Weishan）舉起這件事問仰山（Yangshan）：這兩位尊宿是什麼意思？仰山（Yangshan）說：『和尚您覺得是什麼意思？』溈山（Weishan）說：『養兒子才知道父親的慈愛。』仰山（Yangshan）說：『不是這樣的。』溈山（Weishan）說：『你又覺得是什麼意思？』仰山（Yangshan）說：『很像勾結賊人來敗壞家業。』）師傅在半夏時節上了黃檗（Huangbo）山，看見黃檗（Huangbo）在看經。師傅說：『我以為是個什麼人，原來是個唵（An）（或作揞（An））黑豆老和尚。』住了幾天就告辭。黃檗（Huangbo）說：『你破夏而來，為什麼不在這裡過完整個夏天再走？』師傅說：『我只是暫時來禮拜和尚。』黃檗（Huangbo）便打他，趕他走。師傅走了幾里路，覺得這件事有疑問，又回來過完了夏天。後來又向黃檗（Huangbo）告辭。黃檗（Huangbo）問：『去哪裡？』師傅說：『不是回河南（Henan）就回河北（Hebei）。』

【English Translation】 English version What are you doing?' The master said, 'Firstly, to add scenery to the mountain gate; secondly, to set an example for future generations.' Having said that, he took the hoe and struck the ground three times forcefully. Huangbo (Huangbo) (name of a Chan master) said, 'Even so, you have already taken thirty blows from me.' The master again struck the ground three times forcefully, then sighed. Huangbo (Huangbo) said, 'My sect will greatly flourish in the world because of you.' (Weishan (Weishan) (name of a Chan master) raised this matter and asked Yangshan (Yangshan) (name of a Chan master): Huangbo (Huangbo) only instructed Linji (Linji) (name of a Chan master) at that time. Were there others? Yangshan (Yangshan) said there were, but the era is too distant, and I don't want to tell the abbot. Weishan (Weishan) said, 'Even so, I want to know. Just tell me.' Yangshan (Yangshan) said, 'One person points the way, and the Wu-Yue (Wu-Yue) region will follow the order. When encountering a great wind, they will stop.') Huangbo (Huangbo) once went to the kitchen and asked the cook, 'What are you doing?' The cook said, 'Selecting rice for the monks' meals.' Huangbo (Huangbo) said, 'How much is eaten in one meal?' The cook said, 'Two stones and five dou.' Huangbo (Huangbo) said, 'Isn't that too much?' The cook said, 'I'm still afraid it's not enough.' Huangbo (Huangbo) then hit him. The cook told the master about this. The master said, 'I will investigate this old man with you.' As soon as he arrived and stood beside Huangbo (Huangbo), Huangbo (Huangbo) brought up the previous conversation. The master said, 'The cook doesn't know how to speak. Please, Abbot, say a word for him.' Huangbo (Huangbo) said, 'Just say it.' The master said, 'Isn't that too much?' Huangbo (Huangbo) said, 'Eat another meal tomorrow.' The master said, 'What are you talking about tomorrow? Eat it right now.' Then he slapped him. Huangbo (Huangbo) said, 'This crazy man has come here again to stroke the tiger's whiskers.' The master shouted and left. (Weishan (Weishan) raised this matter and asked Yangshan (Yangshan): What do these two venerable monks mean? Yangshan (Yangshan) said, 'What do you think, Abbot?' Weishan (Weishan) said, 'Only by raising a son does one know the father's love.' Yangshan (Yangshan) said, 'It's not like that.' Weishan (Weishan) said, 'What do you think it's like?' Yangshan (Yangshan) said, 'It's very much like colluding with thieves to ruin the family property.') The master went up Huangbo (Huangbo) Mountain in mid-summer and saw Huangbo (Huangbo) reading the scriptures. The master said, 'I thought it was someone special, but it turns out to be an Om (An) (or An (An)) black bean old monk.' After staying for a few days, he bid farewell. Huangbo (Huangbo) said, 'You came after breaking the summer retreat. Why don't you stay here for the entire summer before leaving?' The master said, 'I just came to pay my respects to the Abbot.' Huangbo (Huangbo) then hit him and chased him away. After walking a few miles, the master felt doubtful about this matter and returned to spend the entire summer. Later, he again bid farewell to Huangbo (Huangbo). Huangbo (Huangbo) asked, 'Where are you going?' The master said, 'If not returning to Henan (Henan), then returning to Hebei (Hebei).'

北。檗便打。師約住與一掌。檗大笑。乃喚侍者。將百丈先師禪板幾案來。師曰。侍者將火來檗曰。不然。子但將去。已後坐斷天下人舌頭去在。師到達磨塔頭。塔主問。先禮佛。先禮祖。師曰。祖佛俱不禮。主曰。祖佛與長老。有甚冤家。師拂袖便出。師為黃檗馳書至溈山。與仰山語次。仰曰。老兄向後北去。有個住處。師曰。豈有與么事。仰曰。但去。已後有一人佐輔汝。此人祇是有頭無尾。有始無終。(懸記普化)師后住鎮州臨濟。學侶雲集。一日謂普化克符二上座曰。我欲於此建立黃檗宗旨。汝且成禠我。二人珍重下去。三日後普化卻上來。問和尚三日前說甚麼。師便打。三日後克符上來問。和尚前日打普化作甚麼。師亦打。至晚小參曰。有時奪人不奪境。有時奪境不奪人。有時人境兩俱奪。有時人境俱不奪。(問答語具克符章)僧問。如何是。真佛。真法。真道。乞師開示。師曰。佛者心清凈是。法者心光明是。道者處處無礙凈光是。三即一。皆是空名而無實有。如真正作道人。唸唸心不間斷。自達磨大師從西土來。祇是覓個不受人惑底人。后遇二祖一言便了。始知從前虛用工夫。山僧今日見處。與祖佛不別若第一句中薦得堪與祖佛為師。若第二句中薦得。堪與人天為師。若第三句中薦得。自救不了。僧便

【現代漢語翻譯】現代漢語譯本北。檗（Huangbo，人名）便打。師約住與一掌。檗大笑。乃喚侍者。將百丈先師禪板幾案來。師曰。侍者將火來。檗曰。不然。子但將去。已後坐斷天下人舌頭去在。師到達磨（Bodhidharma，禪宗始祖）塔頭。塔主問。先禮佛。先禮祖。師曰。祖佛俱不禮。主曰。祖佛與長老。有甚冤家。師拂袖便出。師為黃檗馳書至溈山（Guishan，地名）。與仰山（Yangshan，人名）語次。仰曰。老兄向後北去。有個住處。師曰。豈有與么事。仰曰。但去。已後有一人佐輔汝。此人祇是有頭無尾。有始無終。（懸記普化（Puhua，人名））師后住鎮州臨濟（Linji of Zhenzhou，地名），學侶雲集。一日謂普化克符（Kefu，人名）二上座曰。我欲於此建立黃檗宗旨。汝且成禠我。二人珍重下去。三日後普化卻上來。問和尚三日前說甚麼。師便打。三日後克符上來問。和尚前日打普化作甚麼。師亦打。至晚小參曰。有時奪人不奪境。有時奪境不奪人。有時人境兩俱奪。有時人境俱不奪。（問答語具克符章）僧問。如何是。真佛。真法。真道。乞師開示。師曰。佛者心清凈是。法者心光明是。道者處處無礙凈光是。三即一。皆是空名而無實有。如真正作道人。唸唸心不間斷。自達磨大師從西土來。祇是覓個不受人惑底人。后遇二祖一言便了。始知從前虛用工夫。山僧今日見處。與祖佛不別。若第一句中薦得堪與祖佛為師。若第二句中薦得。堪與人天為師。若第三句中薦得。自救不了。僧便

【English Translation】 English version North. Huangbo then struck. The master gestured to stop and gave him a palm strike. Huangbo laughed loudly and then called the attendant to bring the meditation bench and desk of the late Chan Master Baizhang. The master said, 'Attendant, bring fire.' Huangbo said, 'No, just take it away. In the future, it will cut off the tongues of all people under heaven.' The master arrived at Bodhidharma's pagoda. The pagoda master asked, 'Do you bow to the Buddha first, or to the Patriarch first?' The master said, 'I bow to neither the Patriarch nor the Buddha.' The master said, 'What enmity do the Patriarch, the Buddha, and the Elder have?' The master flicked his sleeve and left. The master sent a letter for Huangbo to Guishan. While talking with Yangshan, Yangshan said, 'Elder brother, you will go north later and have a place to stay.' The master said, 'How could such a thing be?' Yangshan said, 'Just go. Later, there will be someone to assist you. This person only has a head without a tail, a beginning without an end.' (A prophecy about Puhua) Later, the master lived at Linji of Zhenzhou, and students gathered like clouds. One day, he said to the two senior monks Puhua and Kefu, 'I want to establish the Huangbo lineage here. You two should help me accomplish this.' The two respectfully departed. Three days later, Puhua came back and asked, 'What did the abbot say three days ago?' The master struck him. Three days later, Kefu came up and asked, 'What did the abbot hit Puhua for the other day?' The master also struck him. In the evening, during the small assembly, he said, 'Sometimes one seizes the person but not the environment; sometimes one seizes the environment but not the person; sometimes one seizes both the person and the environment; sometimes one seizes neither the person nor the environment.' (The questions and answers are in the Kefu chapter.) A monk asked, 'What is the true Buddha, the true Dharma, the true Dao? Please, master, enlighten me.' The master said, 'The Buddha is a pure mind. The Dharma is a bright mind. The Dao is unobstructed pure light everywhere. The three are one, all are empty names without real substance. If one truly practices the Dao, with thoughts uninterrupted, since Bodhidharma came from the Western Land, he was only seeking someone who would not be deluded by others. Later, he met the Second Patriarch and understood with one word. Only then did he realize that his previous efforts were in vain. The way I see it today is no different from the Patriarchs and Buddhas. If you understand the first phrase, you are worthy to be a teacher of the Patriarchs and Buddhas. If you understand the second phrase, you are worthy to be a teacher of humans and devas. If you understand the third phrase, you cannot even save yourself.' The monk then

問。如何是第一句。師曰。三要印開朱點窄。未容擬議主賓分。曰如何是第二句。師曰。妙解豈容無著問。漚和爭負截流機。曰如何是第三句。師曰。但看棚頭弄傀儡。抽牽全藉里頭人。乃曰。大凡演唱宗乘。一句中須具三玄門。一玄門須具三要。有權。有實。有照。有用。汝等諸人作么生會。師謂僧曰。有時一偈。如金剛王寶劍。有時一偈。如踞地師子。有時一喝。如探竿影草。有時一喝。不作一喝用。汝作么生會。僧擬議師便喝。示眾。參學之人大鬚子細。如賓主相見。便有言論往來。或應物現形。或全體作用。或把機權喜怒。或現半身或乘師子。或乘象王。如有真正學人。便喝。先拈出一個膠盆子。善知識不辯是境。便上他境上作模作樣。便被學人又喝。前人不肯放下。此是膏肓之病。不堪醫治。喚作賓看主。或是善知識。不拈出物。祇隨學人問處即奪。學人被奪。抵死不肯放。此是主看賓。或有學人。應一個清凈境。出善知識前。知識辯得是境。把得拋向坑裡。學人言。大好善知識。知識即云。咄哉。不識好惡。學人便禮拜。此喚作主看主。或有學人披枷帶鎖出善知識前。知識更與安一重枷鎖。學人歡喜。彼此不辯。喚作賓看賓。大德山僧所舉。皆是辯魔揀異。知其邪正。師問洛浦。從上來一人行棒。一人行

【現代漢語翻譯】現代漢語譯本問：什麼是第一句？師父說：『三要』印開，朱點就顯得狹窄，不容許擬議主賓的分別。問：什麼是第二句？師父說：精妙的理解難道容許沒有著落的提問？就像水泡和激流爭奪截斷水流的時機。問：什麼是第三句？師父說：只看戲臺上表演的傀儡戲，抽拉牽引全靠里頭的人。於是說：大凡演說宗乘，一句中必須具備『三玄門』，一玄門必須具備『三要』：有權、有實、有照、有用。你們這些人怎麼理解？師父對僧人說：有時一偈，如金剛王寶劍；有時一偈，如踞地獅子；有時一喝，如探竿影草；有時一喝，不作一喝用。你們怎麼理解？僧人猶豫，師父便喝斥。師父開示大眾：參學的人必須仔細。如同賓主相見，便有言論往來，或者應物現形，或者全體作用，或者把握機權喜怒，或者現半身，或者乘獅子，或者乘象王。如有真正學人，便喝斥，先拿出一個膠盆子。善知識不辨別那是境，便在那境上作模作樣，便被學人又喝斥。前人不肯放下，這是膏肓之病，不堪醫治，叫做賓看主。或是善知識，不拿出任何東西，只是隨著學人提問的地方就奪取。學人被奪取，抵死不肯放，這是主看賓。或者有學人，應一個清凈境，出現在善知識面前，知識辨別出那是境，抓住它拋向坑裡。學人說：『大好善知識！』知識就說：『咄！不識好壞！』學人便禮拜，這叫做主看主。或者有學人披枷帶鎖出現在善知識面前，知識更給他安一重枷鎖，學人歡喜，彼此不辨，叫做賓看賓。大德山僧所舉，都是辨別魔和揀擇差異，知道其邪正。師父問洛浦：『從上來一人行棒，一人行...』

【English Translation】 English version Question: What is the first phrase? The Master said: 'When the 'Three Essentials' are imprinted, the red dot appears narrow, not allowing for deliberation on the distinction between host and guest.' Question: What is the second phrase? The Master said: 'How can a wondrous understanding allow for questions without grounding? Like a bubble and a torrent vying for the opportunity to cut off the flow.' Question: What is the third phrase? The Master said: 'Just look at the puppets performing on the stage; the pulling and drawing all depend on the person inside.' Then he said: 'Generally speaking, in expounding the teachings of the sect, a phrase must contain the 'Three Mysterious Gates' (San Xuan Men), and each Mysterious Gate must contain the 'Three Essentials': having authority (quan), having substance (shi), having illumination (zhao), and having function (yong). How do you all understand this?' The Master said to the monks: 'Sometimes a verse is like the Vajra King's precious sword; sometimes a verse is like a lion crouching on the ground; sometimes a shout is like probing the grass with a pole; sometimes a shout is not used as a shout. How do you understand this?' The monk hesitated, and the Master then shouted. The Master instructed the assembly: 'Those who study must be careful. Like a host and guest meeting, there is an exchange of words, or responding to things by manifesting forms, or the entire body functioning, or grasping the power of joy and anger, or manifesting half the body, or riding a lion, or riding an elephant king. If there is a true student, he will shout, first taking out a glue pot. A good advisor (shan zhishi) does not discern that it is a realm (jing), and then imitates and acts in that realm, and is then shouted at again by the student. The former person is unwilling to let go; this is a disease in the vitals, incurable, called guest looking at host. Or a good advisor does not take out anything, but simply seizes wherever the student asks. The student is seized, and stubbornly refuses to let go; this is called host looking at guest. Or a student responds with a pure realm, appearing before a good advisor, and the advisor discerns that it is a realm, grabs it and throws it into a pit. The student says, 'A very good advisor!' The advisor then says, 'Bah! Not knowing good from bad!' The student then bows; this is called host looking at host. Or a student appears before a good advisor wearing shackles, and the advisor puts another layer of shackles on him, and the student is happy, and neither discerns the other; this is called guest looking at guest. What the virtuous monk Deshan (Da De Shan) mentioned are all about distinguishing demons and selecting differences, knowing their right and wrong.' The Master asked Luopu (Luo Pu): 'From the beginning, one person wields a stick, one person wields...'

喝。阿那個親。曰總不親。師曰。親處作么生。浦便喝。師乃打。上堂。有一人。論劫在途中。不離家舍。有一人。離家舍。不在途中。那個合受人天供養。師問院主。甚處去來。曰州中糶黃米來。師曰。糶得盡么。主曰。糶得盡。師以拄杖畫一畫曰。還糶得這個么。主便喝。師便打。典座至。師舉前話。座曰。院主不會和尚意。師曰。你又作么生。座禮拜。師亦打。上堂。一人在孤峰頂上。無出身路。一人在十字街頭。亦無向背。且道那個在前。那個在後。不作維摩詰。不作傅大士。珍重。有一老宿參。便問。禮拜即是。不禮拜即是。師便喝。宿便拜。師曰。好個草賊。宿曰。賊賊便出去。師曰。莫道無事好。時首座侍立。師曰。還有過也無。座曰有。師曰。賓家有過。主家有過。曰二俱有過。師曰。過在甚麼處。座便出去。師曰。莫道無事好。(南泉聞云。官馬相踏)師到京行化。至一家門首曰。家常添缽。有婆曰。太無厭生。師曰。飯也未曾得。何言太無厭生。婆便閉卻門。師升堂。有僧出。師便喝。僧亦喝。便禮拜。師便打。趙州遊方到院。在後架洗腳次。師便問如何是祖師西來意。州曰恰遇山僧洗腳。師近前作聽勢。州曰。會即便會。啖啄作什麼。師便歸方丈。州曰。三十年行腳。今日錯為人下注腳。問僧

【現代漢語翻譯】現代漢語譯本喝（hē，大聲呼喊）。阿那個親（ā nà ge qīn，那個親切的人）。曰總不親（yuē zǒng bù qīn，說到底是不親切）。師曰（shī yuē，禪師說）：『親處作么生（qīn chù zuò me shēng，親切之處如何體現）？』浦便喝（pǔ biàn hē，浦立刻大喝一聲）。師乃打（shī nǎi dǎ，禪師就打了他）。上堂（shàng táng，禪師升座說法）。有一人（yǒu yī rén，有這麼一個人），論劫在途中（lùn jié zài tú zhōng，無論經歷多少劫都在路上），不離家舍（bù lí jiā shè，沒有離開過家）。有一人（yǒu yī rén，還有一個人），離家舍（lí jiā shè，離開了家），不在途中（bù zài tú zhōng，也不在路上）。那個合受人天供養（nà ge hé shòu rén tiān gòng yǎng，哪一個才應該接受人天供養）？師問院主（shī wèn yuàn zhǔ，禪師問院主）：『甚處去來（shèn chù qù lái，你從哪裡來）？』曰州中糶黃米來（yuē zhōu zhōng tiào huáng mǐ lái，答道：從州里賣黃米回來）。師曰（shī yuē，禪師說）：『糶得盡么（tiào dé jìn me，都賣完了嗎）？』主曰（zhǔ yuē，院主說）：『糶得盡（tiào dé jìn，都賣完了）。』師以拄杖畫一畫曰（shī yǐ zhǔ zhàng huà yī huà yuē，禪師用拄杖畫了一下說）：『還糶得這個么（hái tiào dé zhè ge me，這個也能賣掉嗎）？』主便喝（zhǔ biàn hē，院主就大喝一聲）。師便打（shī biàn dǎ，禪師就打了他）。典座至（diǎn zuò zhì，典座來了）。師舉前話（shī jǔ qián huà，禪師提起之前的話）。座曰（zuò yuē，典座說）：『院主不會和尚意（yuàn zhǔ bù huì hé shàng yì，院主不明白和尚您的意思）。』師曰（shī yuē，禪師說）：『你又作么生（nǐ yòu zuò me shēng，你又怎麼樣呢）？』座禮拜（zuò lǐ bài，典座行禮）。師亦打（shī yì dǎ，禪師也打了他）。上堂（shàng táng，禪師升座說法）。一人在孤峰頂上（yī rén zài gū fēng dǐng shàng，有個人在孤峰頂上），無出身路（wú chū shēn lù，沒有出路）。一人在十字街頭（yī rén zài shí zì jiē tóu，有個人在十字街頭），亦無向背（yì wú xiàng bèi，也沒有方向）。且道那個在前（qiě dào nà ge zài qián，說說看哪個在前），那個在後（nà ge zài hòu，哪個在後）？不作維摩詰（bù zuò wéi mó jié，不做維摩詰），不作傅大士（bù zuò fù dà shì，不做傅大士）。珍重（zhēn zhòng，保重）。有一老宿參（yǒu yī lǎo xiǔ cān，有一位老修行來參拜）。便問（biàn wèn，就問）：『禮拜即是（lǐ bài jí shì，禮拜就是），不禮拜即是（bù lǐ bài jí shì，不禮拜就是）？』師便喝（shī biàn hē，禪師就大喝一聲）。宿便拜（sù biàn bài，老修行就拜）。師曰（shī yuē，禪師說）：『好個草賊（hǎo ge cǎo zéi，好一個草寇）！』宿曰（sù yuē，老修行說）：『賊賊便出去（zéi zéi biàn chū qù，賊賊就出去了）。』師曰（shī yuē，禪師說）：『莫道無事好（mò dào wú shì hǎo，不要說沒事就好）。』時首座侍立（shí shǒu zuò shì lì，當時首座侍立在旁）。師曰（shī yuē，禪師說）：『還有過也無（hái yǒu guò yě wú，還有過錯嗎）？』座曰有（zuò yuē yǒu，首座說有）。師曰（shī yuē，禪師說）：『賓家有過（bīn jiā yǒu guò，客人有過錯），主家有過（zhǔ jiā yǒu guò，主人有過錯）？』曰二俱有過（yuē èr jù yǒu guò，答道：兩者都有過錯）。師曰（shī yuē，禪師說）：『過在甚麼處（guò zài shèn me chù，過錯在哪裡）？』座便出去（zuò biàn chū qù，首座就出去了）。師曰（shī yuē，禪師說）：『莫道無事好（mò dào wú shì hǎo，不要說沒事就好）。』(南泉聞云（nán quán wén yún，南泉禪師聽后說）：官馬相踏（guān mǎ xiāng tà，官馬互相踐踏)。) 師到京行化（shī dào jīng xíng huà，禪師到京城弘法）。至一家門首曰（zhì yī jiā mén shǒu yuē，到一家門口說）：『家常添缽（jiā cháng tiān bō，給我的缽里添些飯吧）。』有婆曰（yǒu pó yuē，有位老婦人說）：『太無厭生（tài wú yàn shēng，太不知足了）。』師曰（shī yuē，禪師說）：『飯也未曾得（fàn yě wèi céng dé，飯都還沒得到），何言太無厭生（hé yán tài wú yàn shēng，怎麼說太不知足了）？』婆便閉卻門（pó biàn bì què mén，老婦人就把門關上了）。師升堂（shī shēng táng，禪師升座說法）。有僧出（yǒu sēng chū，有僧人出來）。師便喝（shī biàn hē，禪師就大喝一聲）。僧亦喝（sēng yì hē，僧人也大喝一聲）。便禮拜（biàn lǐ bài，就禮拜）。師便打（shī biàn dǎ，禪師就打了他）。趙州遊方到院（zhào zhōu yóu fāng dào yuàn，趙州禪師雲遊到寺院）。在後架洗腳次（zài hòu jià xǐ jiǎo cì，正在後架洗腳）。師便問（shī biàn wèn，禪師就問）：『如何是祖師西來意（rú hé shì zǔ shī xī lái yì，什麼是祖師西來的真意）？』州曰（zhōu yuē，趙州說）：『恰遇山僧洗腳（qià yù shān sēng xǐ jiǎo，正好遇到老僧我洗腳）。』師近前作聽勢（shī jìn qián zuò tīng shì，禪師走上前做出傾聽的樣子）。州曰（zhōu yuē，趙州說）：『會即便會（huì jí biàn huì，會了就會了），啖啄作什麼（dàn zhuó zuò shén me，琢磨什麼）？』師便歸方丈（shī biàn guī fāng zhàng，禪師就回到方丈室）。州曰（zhōu yuē，趙州說）：『三十年行腳（sān shí nián xíng jiǎo，三十年雲遊），今日錯為人下注腳（jīn rì cuò wèi rén xià zhù jiǎo，今天給別人做了錯誤的註解）。』問僧（wèn sēng，問僧人）

【English Translation】 English version He (hē, a loud shout). Ā nà ge qīn (阿那個親, that intimate person). Yuē zǒng bù qīn (曰總不親, ultimately it is not intimate). The master said (shī yuē, the Zen master said): 'Qīn chù zuò me shēng (親處作么生, how is intimacy manifested)?' Pǔ biàn hē (浦便喝, Pǔ immediately shouted loudly). Shī nǎi dǎ (師乃打, the Zen master then hit him). Ascending the hall (shàng táng, the Zen master ascends the seat to give a Dharma talk). There is a person (yǒu yī rén, there is such a person), who is on the road for countless kalpas (lùn jié zài tú zhōng, no matter how many kalpas have passed), without leaving home (bù lí jiā shè, without leaving home). There is another person (yǒu yī rén, there is another person), who has left home (lí jiā shè, who has left home), and is not on the road (bù zài tú zhōng, and is not on the road). Which one should receive the offerings of humans and gods (nà ge hé shòu rén tiān gòng yǎng, which one should receive the offerings of humans and gods)? The master asked the abbot (shī wèn yuàn zhǔ, the Zen master asked the abbot): 'Where have you been (shèn chù qù lái, where have you been)?' He replied, 'I went to the state to sell yellow rice (yuē zhōu zhōng tiào huáng mǐ lái, replied: I went to the state to sell yellow rice).' The master said (shī yuē, the Zen master said): 'Did you sell it all (tiào dé jìn me, did you sell it all)?' The abbot said (zhǔ yuē, the abbot said): 'I sold it all (tiào dé jìn, I sold it all).' The master drew a line with his staff and said (shī yǐ zhǔ zhàng huà yī huà yuē, the Zen master drew a line with his staff and said): 'Can you sell this too (hái tiào dé zhè ge me, can you sell this too)?' The abbot then shouted (zhǔ biàn hē, the abbot then shouted). The master then hit him (shī biàn dǎ, the Zen master then hit him). The superintendent arrived (diǎn zuò zhì, the superintendent arrived). The master brought up the previous conversation (shī jǔ qián huà, the Zen master brought up the previous conversation). The superintendent said (zuò yuē, the superintendent said): 'The abbot does not understand the meaning of the monk (yuàn zhǔ bù huì hé shàng yì, the abbot does not understand the meaning of the monk).' The master said (shī yuē, the Zen master said): 'What about you (nǐ yòu zuò me shēng, what about you)?' The superintendent bowed (zuò lǐ bài, the superintendent bowed). The master also hit him (shī yì dǎ, the Zen master also hit him). Ascending the hall (shàng táng, the Zen master ascends the seat to give a Dharma talk). A person is on the top of a solitary peak (yī rén zài gū fēng dǐng shàng, a person is on the top of a solitary peak), with no way out (wú chū shēn lù, with no way out). A person is at the crossroads (yī rén zài shí zì jiē tóu, a person is at the crossroads), with no direction either (yì wú xiàng bèi, with no direction either). Tell me, which one is in front (qiě dào nà ge zài qián, tell me, which one is in front), which one is behind (nà ge zài hòu, which one is behind)? Do not act as Vimalakirti (bù zuò wéi mó jié, do not act as Vimalakirti), do not act as Fu Dashi (bù zuò fù dà shì, do not act as Fu Dashi). Take care (zhēn zhòng, take care). An old monk came to visit (yǒu yī lǎo xiǔ cān, an old monk came to visit). He then asked (biàn wèn, he then asked): 'Is bowing right (lǐ bài jí shì, is bowing right), or is not bowing right (bù lǐ bài jí shì, or is not bowing right)?' The master then shouted (shī biàn hē, the Zen master then shouted). The old monk then bowed (sù biàn bài, the old monk then bowed). The master said (shī yuē, the Zen master said): 'A fine bandit (hǎo ge cǎo zéi, a fine bandit)!' The old monk said (sù yuē, the old monk said): 'Thief, thief, and then he left (zéi zéi biàn chū qù, thief, thief, and then he left).' The master said (shī yuē, the Zen master said): 'Don't say it's good if nothing happens (mò dào wú shì hǎo, don't say it's good if nothing happens).' At that time, the head seat was standing by (shí shǒu zuò shì lì, at that time, the head seat was standing by). The master said (shī yuē, the Zen master said): 'Is there still a fault (hái yǒu guò yě wú, is there still a fault)?' The seat said yes (zuò yuē yǒu, the seat said yes). The master said (shī yuē, the Zen master said): 'Does the guest have a fault (bīn jiā yǒu guò, does the guest have a fault), does the host have a fault (zhǔ jiā yǒu guò, does the host have a fault)?' He replied, 'Both have faults (yuē èr jù yǒu guò, he replied, both have faults).' The master said (shī yuē, the Zen master said): 'Where is the fault (guò zài shèn me chù, where is the fault)?' The seat then left (zuò biàn chū qù, the seat then left). The master said (shī yuē, the Zen master said): 'Don't say it's good if nothing happens (mò dào wú shì hǎo, don't say it's good if nothing happens).' (Nanquan heard and said (nán quán wén yún, Nanquan heard and said): Official horses trampled each other (guān mǎ xiāng tà, official horses trampled each other).) The master went to the capital to propagate the Dharma (shī dào jīng xíng huà, the master went to the capital to propagate the Dharma). He arrived at the door of a house and said (zhì yī jiā mén shǒu yuē, he arrived at the door of a house and said): 'Add some rice to my bowl (jiā cháng tiān bō, add some rice to my bowl).' An old woman said (yǒu pó yuē, an old woman said): 'Too greedy (tài wú yàn shēng, too greedy).' The master said (shī yuē, the Zen master said): 'I haven't even gotten any rice yet (fàn yě wèi céng dé, I haven't even gotten any rice yet), how can you say I'm too greedy (hé yán tài wú yàn shēng, how can you say I'm too greedy)?' The old woman then closed the door (pó biàn bì què mén, the old woman then closed the door). The master ascended the hall (shī shēng táng, the Zen master ascended the hall). A monk came out (yǒu sēng chū, a monk came out). The master then shouted (shī biàn hē, the master then shouted). The monk also shouted (sēng yì hē, the monk also shouted). He then bowed (biàn lǐ bài, he then bowed). The master then hit him (shī biàn dǎ, the master then hit him). Zhao Zhou traveled to the temple (zhào zhōu yóu fāng dào yuàn, Zhao Zhou traveled to the temple). He was washing his feet in the back (zài hòu jià xǐ jiǎo cì, he was washing his feet in the back). The master then asked (shī biàn wèn, the master then asked): 'What is the meaning of the Patriarch's coming from the West (rú hé shì zǔ shī xī lái yì, what is the meaning of the Patriarch's coming from the West)?' Zhou said (zhōu yuē, Zhou said): 'Just in time to meet this old monk washing his feet (qià yù shān sēng xǐ jiǎo, just in time to meet this old monk washing his feet).' The master stepped forward and pretended to listen (shī jìn qián zuò tīng shì, the master stepped forward and pretended to listen). Zhou said (zhōu yuē, Zhou said): 'If you understand, you understand (huì jí biàn huì, if you understand, you understand), what are you pondering (dàn zhuó zuò shén me, what are you pondering)?' The master then returned to his room (shī biàn guī fāng zhàng, the master then returned to his room). Zhou said (zhōu yuē, Zhou said): 'Thirty years of traveling (sān shí nián xíng jiǎo, thirty years of traveling), today I made a wrong annotation for someone (jīn rì cuò wèi rén xià zhù jiǎo, today I made a wrong annotation for someone).' He asked a monk (wèn sēng, he asked a monk)

。甚處來。曰定州來。師拈棒。僧擬議。師便打。僧不肯。師曰。已后遇明眼人去在。僧后參三聖。才舉前話。三聖便打。僧擬議聖又打。師應機多用喝。會下參徒亦學師喝。師曰。汝等總學我喝。我今問汝。有一人。從東堂出。一人從西堂出。兩人齊喝一聲。這裡分得賓主么。汝且作么生分。若分不得。已后不得學老僧喝。示眾。我有時先照後用。有時先用后照。有時照用同時。有時照用不同時。先照後用。有人在。先用后照。有法在。照用同時。驅耕夫之牛。奪饑人之食。敲骨取髓。痛下針錐。照用不同時。有問有答。立賓立主。合水和泥。應機接物。若是過量人。向未舉已前撩起便行。猶較些子。師行腳時到龍光。值上堂。師出問。不展鋒铓。如何得勝。光據坐。師曰。大善知識豈無方便。光瞪目曰嗄。師以手指曰。這老漢今日敗缺也。次到三峰平和尚處。平問。甚處來。師曰。黃檗來。平曰。黃檗有何言句。師曰。金牛昨夜遭塗炭。直至如今不見蹤。平曰。金風吹玉管。那個是知音。師曰。直透萬重關。不住青霄內。平曰。子這一問。太高生。師曰。龍生金鳳子。衝破碧琉璃。平曰。且坐喫茶。又問。近離甚處。師曰。龍光。平曰龍光近日如何。師便出去。又往鳳林。路逢一婆子。婆問。甚處去。師曰。鳳林

【現代漢語翻譯】現代漢語譯本：從哪裡來？（僧人）回答說：『從定州來。』師父拿起棒子。（僧人）剛要思量，師父就打了他。僧人不服氣。師父說：『以後遇到明眼人再去吧。』後來這個僧人蔘訪三聖，剛提起之前的事情，三聖就打他。僧人剛要思量，三聖又打。師父應機說法時多用『喝』，寺里的學徒也學習師父『喝』。師父說：『你們都學我『喝』，我現在問你們，有一個人從東邊的禪堂出來，一個人從西邊的禪堂出來，兩個人同時大喝一聲，這裡能分出賓主嗎？你們要怎麼分？如果分不出來，以後就不要學老僧『喝』。』師父開示大眾：『我有時先照後用，有時先用后照，有時照用同時，有時照用不同時。先照後用，是有人在。先用后照，是有法在。照用同時，是驅趕耕夫的牛，奪走飢餓人的食物，敲骨取髓，痛下針錐。照用不同時，是有問有答，立賓立主，合水和泥，應機接物。如果是超越常人的人，在問題還沒提出之前就立刻行動，還算好些。』師父遊方時來到龍光（寺廟名），正趕上龍光和尚上堂說法。師父走出來問道：『不展露鋒芒，如何才能得勝？』龍光和尚坐在那裡不動。師父說：『大善知識難道沒有方便之法嗎？』龍光和尚瞪著眼睛說『嗄』。師父用手指著他說：『這老漢今天露怯了。』師父接著到三峰平和尚那裡。平和尚問：『從哪裡來？』師父說：『從黃檗（寺廟名）來。』平和尚問：『黃檗有什麼言語？』師父說：『金牛昨夜遭塗炭，直到如今不見蹤。』平和尚說：『金風吹玉管，哪個是知音？』師父說：『直透萬重關，不住青霄內。』平和尚說：『你這一問，太高深了。』師父說：『龍生金鳳子，衝破碧琉璃。』平和尚說：『請坐喝茶。』又問：『最近從哪裡離開？』師父說：『龍光（寺廟名）。』平和尚問：『龍光近日如何？』師父便出去了。師父又前往鳳林（寺廟名），路上遇到一位老婦人。老婦人問：『到哪裡去？』師父說：『到鳳林（寺廟名）。』

【English Translation】 English version: 'Where do you come from?' The monk replied, 'From Dingzhou.' The master picked up his staff. As the monk hesitated, the master struck him. The monk was not convinced. The master said, 'Go to someone with discerning eyes later.' Later, this monk visited Sansheng. As soon as he mentioned the previous incident, Sansheng struck him. As the monk hesitated, Sansheng struck him again. The master often used 'shout' in his responsive teachings, and the disciples in the monastery also learned to 'shout' like the master. The master said, 'You all learn to 'shout' like me. Now I ask you, if one person comes out from the east hall and another from the west hall, and they both shout at the same time, can you distinguish between guest and host here? How would you distinguish them? If you cannot distinguish them, then do not learn to 'shout' like this old monk later.' The master addressed the assembly: 'Sometimes I illuminate first and then apply, sometimes I apply first and then illuminate, sometimes illumination and application are simultaneous, and sometimes illumination and application are not simultaneous. To illuminate first and then apply is to have a person present. To apply first and then illuminate is to have a Dharma present. Simultaneous illumination and application is like driving away the farmer's ox, taking away the hungry person's food, extracting marrow from the bone, and inflicting painful needle pricks. Non-simultaneous illumination and application is like having questions and answers, establishing guest and host, mixing water and mud, and responding to beings according to their needs. If someone is extraordinary, acting before the question is even raised is still somewhat better.' When the master was traveling, he arrived at Longguang (temple name), just as the abbot was giving a Dharma talk. The master came out and asked, 'Without displaying a sharp edge, how can one be victorious?' The abbot of Longguang sat there without moving. The master said, 'Does a great wise teacher not have expedient means?' The abbot of Longguang glared and said 'Ah!' The master pointed at him and said, 'This old man has revealed his shortcomings today.' The master then went to where the Venerable Ping of Sanfeng was. Ping asked, 'Where do you come from?' The master said, 'From Huangbo (temple name).' Ping asked, 'What words does Huangbo have?' The master said, 'The golden ox suffered mud and charcoal last night, and its tracks have not been seen until now.' Ping said, 'The golden wind blows the jade flute; who is the one who understands the music?' The master said, 'Penetrating straight through ten thousand layers of barriers, not dwelling within the azure sky.' Ping said, 'Your question is too profound.' The master said, 'The dragon gives birth to a golden phoenix, breaking through the green lapis lazuli.' Ping said, 'Please sit and have some tea.' He then asked, 'Where did you leave from recently?' The master said, 'Longguang (temple name).' Ping asked, 'How is Longguang these days?' The master then left. The master then went to Fenglin (temple name). On the way, he met an old woman. The old woman asked, 'Where are you going?' The master said, 'To Fenglin (temple name).'

去。婆曰。恰值鳳林不在。師曰。甚處去。婆便行。師召婆婆。回首。師便行。(一作師曰。誰道不在)到鳳林。林曰。有事相借問得么。師曰。何得剜肉作瘡。林曰。海月澄無影。游魚獨自迷。師曰。海月既無影。游魚何得迷。林曰。觀風知浪起。玩水野帆飄。師曰。孤蟾獨耀江山靜。長嘯一聲天地秋。林曰。任張三寸揮天地。一句臨機試道看。師曰。路逢劍客須呈劍。不是詩人。不獻詩。林便休。師乃有頌曰。大道絕同。任向西東。石火莫及。電光罔通。(溈山問仰山。石火莫及。電光罔通。從上諸聖以何為人。仰云。和尚意作么生。溈云。但有言說。都無實義。仰云不然。溈云。子又作么生。仰云。官不容針。私通車馬)麻谷問。十二面觀音那個是正面。師下禪床。擒住曰。十二面觀音。甚處去也。速道。速道。谷轉身擬坐。師便打。谷接住棒。相捉歸方丈。師問一尼。善來。惡來。尼便喝。師拈棒曰。更道。更道。尼又喝。師便打。師一日拈糊餅示洛浦曰。萬種千般不離這個。其理不二。浦曰。如何是不二之理。師再拈起餅示之。浦曰。與么則。萬種千般也。師曰。屙屎見解。浦曰。羅公照鏡。師見僧來。舉起拂子。僧禮拜。師便打。又有僧來。師亦舉拂子。僧不顧。師亦打。又有僧來參。師舉拂子。僧曰。

【現代漢語翻譯】現代漢語譯本：

（師）去。（老）婆說：『恰好鳳林不在。』師問：『去哪裡了？』（老）婆便走開了。師呼喚：『婆婆！』（老）婆回頭。師便離開了。（一本作：師說：『誰說他不在？』）到了鳳林處，鳳林說：『有件事想請教可以嗎？』師說：『為何要剜肉作瘡？』鳳林說：『海月澄澈沒有影子，游魚獨自迷惘。』師說：『海月既然沒有影子，游魚為何會迷惘？』鳳林說：『觀察風向就知道浪要起來，欣賞水景時野帆飄動。』師說：『孤零零的月亮獨自照耀，江山一片寂靜，長嘯一聲，天地都感到秋意。』鳳林說：『任憑你張三寸之舌揮動天地，用一句臨機的話來試試看。』師說：『路上遇到劍客就要呈上劍，不是詩人，就不獻詩。』鳳林便作罷。師於是作頌說：『大道絕無相同，任你向西向東。石火都來不及，電光無法貫通。』（溈山問仰山：『石火都來不及，電光無法貫通，從上以來的諸位聖人以什麼為根本？』仰山說：『和尚您意下如何？』溈山說：『只要有言語，都沒有實際意義。』仰山說：『不是這樣。』溈山說：『你又怎麼認為？』仰山說：『官府不容針，私下卻能通行車馬。』）麻谷問：『十二面觀音（Shi Er Mian Guan Yin，即十二面觀世音菩薩）哪個是正面？』師下禪床，擒住麻谷說：『十二面觀音，去哪裡了？快說！快說！』麻谷轉身想要坐下，師便打他。麻谷接住棒子，互相扭打著回到方丈室。師問一個尼姑：『善來？惡來？』尼姑便喝斥。師拿起棒子說：『再說！再說！』尼姑又喝斥。師便打她。師有一天拿起一個糊餅給洛浦（Luo Pu）看，說：『萬種千般都離不開這個，其理是不二的。』洛浦說：『如何是不二之理？』師再次拿起餅給他看。洛浦說：『這麼說，萬種千般也是它了。』師說：『屙屎的見解。』洛浦說：『羅公（Luo Gong）照鏡。』師看見僧人來，舉起拂塵。僧人禮拜。師便打他。又有僧人來，師也舉起拂塵，僧人不理睬，師也打他。又有僧人來參拜，師舉起拂塵，僧人說：

【English Translation】 English version:

(The master) left. The (old) woman said, 'It just so happens that Fenglin (Feng Lin, a person's name) is not here.' The master asked, 'Where did he go?' The (old) woman then walked away. The master called out, 'Old woman!' The (old) woman turned her head. The master then left. (Another version says: The master said, 'Who said he wasn't here?') Arriving at Fenglin's place, Fenglin said, 'Is it alright if I ask you something?' The master said, 'Why carve flesh to make a wound?' Fenglin said, 'The sea moon is clear and without shadow, the wandering fish alone are lost.' The master said, 'Since the sea moon has no shadow, why are the wandering fish lost?' Fenglin said, 'Observing the wind, one knows the waves will rise; admiring the water, the wild sails flutter.' The master said, 'The solitary moon shines alone, the rivers and mountains are still; a long whistle, and heaven and earth feel the autumn.' Fenglin said, 'Let your three-inch tongue move heaven and earth; try to say a phrase that is responsive to the moment.' The master said, 'Meeting a swordsman on the road, one must present one's sword; not being a poet, one does not offer poetry.' Fenglin then stopped. The master then composed a verse, saying: 'The great path is without sameness, let it go west or east. Even stone sparks are too slow, electric light cannot penetrate.' (Weishan (Wei Shan, a place name) asked Yangshan (Yang Shan, a place name): 'Even stone sparks are too slow, electric light cannot penetrate; what do all the sages from above take as fundamental?' Yangshan said, 'What is the master's intention?' Weishan said, 'As long as there are words, there is no actual meaning.' Yangshan said, 'It is not so.' Weishan said, 'What do you think?' Yangshan said, 'The government does not allow a needle, but privately, carriages and horses can pass.') Magu (Ma Gu, a person's name) asked, 'Of the twelve-faced Guanyin (Shi Er Mian Guan Yin, the twelve-faced Avalokiteśvara), which is the front face?' The master stepped down from the meditation platform, seized Magu, and said, 'Twelve-faced Guanyin, where did you go? Speak quickly! Speak quickly!' Magu turned around, intending to sit down; the master then struck him. Magu caught the staff, and they wrestled each other back to the abbot's room. The master asked a nun, 'Good come? Evil come?' The nun then shouted. The master picked up the staff and said, 'Speak again! Speak again!' The nun shouted again. The master then struck her. One day, the master picked up a pancake and showed it to Luopu (Luo Pu, a person's name), saying, 'The myriad kinds and thousands of forms cannot be separated from this; the principle is non-dual.' Luopu said, 'What is the principle of non-duality?' The master picked up the pancake again and showed it to him. Luopu said, 'In that case, the myriad kinds and thousands of forms are also it.' The master said, 'The understanding of someone who defecates.' Luopu said, 'Lord Luo (Luo Gong, a person's name) looking in the mirror.' The master saw a monk coming and raised his whisk. The monk bowed. The master then struck him. Another monk came, and the master also raised his whisk; the monk ignored it, and the master also struck him. Another monk came to visit, the master raised his whisk, the monk said:

謝和尚指示。師亦打。(雲門代云。宜老祇漢。大覺云。得即得。猶未見臨濟機在)麻谷問。大悲千手眼。那個是正眼。師搊住曰。大悲千手眼。作么生是正眼。速道。速道。谷拽師下禪床。卻坐。師問訊曰。不審。谷擬議。師便喝。拽谷下禪床。卻坐。谷便出。上堂。僧問。如何是佛法大意。師豎起拂子。僧便喝。師便打。又僧問。如何是佛法大意。師亦豎拂子。僧便喝。師亦喝。僧擬議。師便打。乃曰。大眾夫為法者。不避喪身失命。我于黃檗先師處。三度問佛法的的大意。三度被打。如蒿枝拂相似。如今更思一頓。誰為下手。時有僧出曰。某甲下手。師度與拄杖。僧擬接。師便打。同普化赴施主齋次。師問。毛吞巨海。芥納須彌。為復是神通妙用。為復是法爾如然。化趯倒飯床。師曰。太粗生。曰這裡是甚麼所在。說粗說細。次日又同赴齋。師復問。今日供養。何似昨日。化又趯倒飯床。師曰。得即得。太粗生。化喝曰。瞎漢。佛法說甚麼粗細。師乃吐舌。師與王常侍到僧堂。王問。這一堂僧還看經么。師曰。不看經。曰還習禪么。師曰。不習禪。曰既不看經。又不習禪。畢竟作個甚麼。師曰。總教伊成佛作祖去。曰金屑雖貴。落眼成翳。師曰。我將謂。你是個俗漢。師上堂次。兩堂首座相見。同時下喝。僧問

【現代漢語翻譯】謝和尚指示。師亦打。(雲門代云。宜老祇漢。大覺云。得即得。猶未見臨濟機在)麻谷問：『大悲千手眼（大悲菩薩的眾多手眼），哪個是正眼？』師搊住曰：『大悲千手眼，作么生是正眼？速道！速道！』谷拽師下禪床，卻坐。師問訊曰：『不審。』谷擬議，師便喝。拽谷下禪床，卻坐。谷便出。上堂。僧問：『如何是佛法大意？』師豎起拂子。僧便喝。師便打。又僧問：『如何是佛法大意？』師亦豎拂子。僧便喝。師亦喝。僧擬議，師便打。乃曰：『大眾，夫為法者，不避喪身失命。我于黃檗先師處，三度問佛法的大意，三度被打，如蒿枝拂相似。如今更思一頓，誰為下手？』時有僧出曰：『某甲下手。』師度與拄杖。僧擬接，師便打。同普化赴施主齋次。師問：『毛吞巨海（極小的事物吞噬極大的事物），芥納須彌（芥子容納須彌山），為復是神通妙用，為復是法爾如然？』化趯倒飯床。師曰：『太粗生。』曰：『這裡是甚麼所在？說粗說細！』次日又同赴齋。師復問：『今日供養，何似昨日？』化又趯倒飯床。師曰：『得即得，太粗生。』化喝曰：『瞎漢！佛法說甚麼粗細？』師乃吐舌。師與王常侍到僧堂。王問：『這一堂僧還看經么？』師曰：『不看經。』曰：『還習禪么？』師曰：『不習禪。』曰：『既不看經，又不習禪，畢竟作個甚麼？』師曰：『總教伊成佛作祖去。』曰：『金屑雖貴，落眼成翳。』師曰：『我將謂，你是個俗漢。』師上堂次，兩堂首座相見，同時下喝。僧問

【English Translation】 The monk Xie gave instructions. The master also struck. (Yunmen said on behalf of him: 'It is suitable for an old monk.' Dajue said: 'To get it is to get it, but still, he has not seen Linji's opportunity.') Magu asked: 'The Great Compassion with a thousand hands and eyes (Avalokiteśvara Bodhisattva's many hands and eyes), which is the true eye?' The master grabbed him and said: 'The Great Compassion with a thousand hands and eyes, what is the true eye? Speak quickly! Speak quickly!' Magu dragged the master down from the meditation bed and sat down himself. The master inquired, saying: 'I do not understand.' Magu hesitated, and the master immediately shouted. He dragged Magu down from the meditation bed and sat down himself. Magu then left. He ascended the hall. A monk asked: 'What is the great meaning of the Buddha-dharma?' The master raised his whisk. The monk then shouted. The master then struck. Another monk asked: 'What is the great meaning of the Buddha-dharma?' The master also raised his whisk. The monk then shouted. The master also shouted. The monk hesitated, and the master then struck. He then said: 'Everyone, those who act for the Dharma do not avoid losing their lives. I, at the place of my late teacher Huangbo, asked three times about the great meaning of the Buddha-dharma, and was struck three times, like being brushed with artemisia branches. Now, thinking of another beating, who will make the first move?' At that time, a monk came out and said: 'I will make the first move.' The master handed him a staff. The monk intended to receive it, and the master then struck. He went with Puhua to a donor's vegetarian meal. The master asked: 'A hair swallowing the vast ocean (an extremely small thing devouring an extremely large thing), a mustard seed containing Mount Sumeru (a mustard seed containing Mount Sumeru), is it a miraculous use of supernatural powers, or is it naturally so?' Puhua kicked over the dining table. The master said: 'Too crude.' He said: 'What place is this? Speaking of crude and refined!' The next day, they again went to the vegetarian meal together. The master again asked: 'Today's offering, how is it compared to yesterday's?' Puhua again kicked over the dining table. The master said: 'To get it is to get it, too crude.' Puhua shouted: 'Blind man! What crude and refined does the Buddha-dharma speak of?' The master then stuck out his tongue. The master and Wang Changshi arrived at the monks' hall. Wang asked: 'Do the monks in this hall read the sutras?' The master said: 'They do not read the sutras.' He said: 'Do they practice Chan?' The master said: 'They do not practice Chan.' He said: 'Since they neither read the sutras nor practice Chan, what exactly do they do?' The master said: 'I teach them all to become Buddhas and patriarchs.' He said: 'Gold dust, though precious, becomes an obstruction in the eyes.' The master said: 'I thought you were a layman.' The master ascended the hall, and the two head monks of the two halls met and simultaneously shouted. A monk asked

師。還有賓主也無。師曰。賓主歷然。師召眾曰。要會臨濟賓主句。問取堂中二首座。師后居大名府興化寺東堂。咸通八年丁亥四月十日。將示滅。說傳法偈曰。㳂流不止問如何。真照無邊說似他。離相離名人不稟。吹毛用了急須磨。復謂眾曰。吾滅后。不得滅卻吾正法眼藏。三聖出曰。爭敢滅卻和尚正法眼藏。師曰。已後有人。問你向他道甚麼。聖便喝。師曰誰知。吾正法眼藏。向這瞎驢邊滅卻。言訖端坐而逝。塔全身於府西北隅。謚慧照禪師。塔曰澄靈。

南嶽下五世

臨濟玄禪師法嗣

魏府興化存獎禪師

在三聖會裡為首座。常曰。我向南方行腳一遭。拄杖頭不曾撥著一個會佛法底人。三聖聞得問曰。你具個甚麼眼。便恁么道。師便喝。聖曰。須是你始得。后大覺聞舉遂曰。作么生得風吹到大覺門裡來。師後到大覺為院主。一日覺喚院主。我聞你道。向南方行腳一遭。拄杖頭不曾撥著一個會佛法底。你憑個甚麼道理與么道。師便喝。覺便打。師又喝。覺又打。師來日從法堂過。覺召院主。我直下疑你昨日這兩喝。師又喝。覺又打。師再喝。覺又打。師曰。某甲於三聖師兄處。學得個賓主句。總被師兄折倒了也。愿與某甲個安樂法門。覺曰。這瞎漢來這裡納敗缺脫下衲衣痛打一頓。師于

【現代漢語翻譯】現代漢語譯本：師：還有賓和主嗎？師父說：賓和主歷歷分明。師父召集眾人說：想要領會臨濟宗的賓主之句，去問堂中的兩位首座。師父後來居住在大名府興化寺東堂。咸通八年丁亥四月十日，將要示寂，說了傳法偈：『順流不止問如何，真照無邊說似他。離相離名人不稟，吹毛用了急須磨。』又對眾人說：我滅度后，不得滅卻我的正法眼藏（正法眼藏：指佛法真髓）。三聖（三聖：人名，臨濟宗僧人）出來說：怎敢滅卻和尚的正法眼藏？師父說：以後有人問你，你向他道什麼？三聖便喝（喝：禪宗用語，表示頓悟或棒喝）。師父說：誰知道，我的正法眼藏，向這瞎驢邊滅卻。說完便端坐而逝。塔全身於府西北角，謚號慧照禪師，塔名澄靈。

南嶽下五世

臨濟玄禪師法嗣

魏府興化存獎禪師

在三聖（三聖：人名，臨濟宗僧人）會裡擔任首座。常常說：我向南方行腳一遭，拄杖頭不曾碰到一個懂得佛法的人。三聖聽了問：你有什麼樣的眼力，竟然這樣說？師父便喝。三聖說：必須是你才行。後來大覺（大覺：人名，禪宗僧人）聽說了這件事，便說：怎麼能讓這股風吹到大覺門裡來？師父後來到大覺處擔任院主。一天，大覺叫院主，說：我聽說你說，向南方行腳一遭，拄杖頭不曾碰到一個懂得佛法的人，你憑什麼道理這樣說？師父便喝。大覺便打。師父又喝。大覺又打。師父第二天從法堂經過，大覺叫院主，說：我一直懷疑你昨天這兩喝。師父又喝。大覺又打。師父再喝。大覺又打。師父說：我從三聖師兄那裡，學了個賓主句，全被師兄您給折倒了。希望您能給我一個安樂法門。大覺說：這瞎漢來這裡認輸，脫下衲衣痛打一頓。師父于

【English Translation】 English version: Master: Are there still guest and host? The Master said: Guest and host are distinctly clear. The Master summoned the assembly and said: If you want to understand the guest and host phrase of Linji (Linji: a school of Chan Buddhism), ask the two head monks in the hall. Later, the Master resided in the East Hall of Xinghua Temple in Daming Prefecture. On the tenth day of the fourth month of the eighth year of Xiantong (Dinghai year), he was about to enter Nirvana and spoke the Dharma transmission verse: 'Following the stream without stopping, how to ask? True illumination is boundless, how to describe it? Separated from form, separated from name, people do not receive it. After using the hair-splitting sword, it must be sharpened quickly.' He further said to the assembly: After my extinction, you must not extinguish my Treasury of the Eye of the True Dharma (Treasury of the Eye of the True Dharma: refers to the essence of the Buddha Dharma). Sansheng (Sansheng: a name, a Linji monk) came out and said: How dare we extinguish the Master's Treasury of the Eye of the True Dharma? The Master said: If someone asks you in the future, what will you say to him? Sansheng then shouted 'He (喝: a Chan term, indicating sudden enlightenment or a shout of awakening)'. The Master said: Who knows, my Treasury of the Eye of the True Dharma is extinguished by this blind donkey. After speaking, he sat upright and passed away. His whole body was enshrined in a pagoda in the northwest corner of the prefecture, with the posthumous title of Chan Master Huizhao, and the pagoda was named Chengling.

Fifth Generation under Nanyue

Dharma Successor of Chan Master Linji Xuan

Chan Master Xinghua Cunjiang of Weifu

He was the head monk in the assembly of Sansheng (Sansheng: a name, a Linji monk). He often said: I have traveled to the South, and my staff has not touched a single person who understands the Buddha Dharma. Sansheng heard this and asked: What kind of eyes do you have to say such a thing? The Master then shouted 'He'. Sansheng said: It must be you. Later, Dajue (Dajue: a name, a Chan monk) heard about this and said: How can we let this wind blow into the gate of Dajue? Later, the Master went to Dajue's place as the abbot. One day, Dajue called the abbot and said: I heard you say that you traveled to the South, and your staff has not touched a single person who understands the Buddha Dharma. What reason do you have for saying this? The Master then shouted 'He'. Dajue then hit him. The Master shouted 'He' again. Dajue hit him again. The Master passed by the Dharma Hall the next day, and Dajue called the abbot and said: I have been doubting these two 'He's' of yours yesterday. The Master shouted 'He' again. Dajue hit him again. The Master shouted 'He' again. Dajue hit him again. The Master said: I learned the guest and host phrase from my brother Sansheng, but it has all been overturned by you, Master. I hope you can give me a peaceful Dharma gate. Dajue said: This blind man comes here to admit defeat, take off his robe and give him a good beating. The Master at

言下。薦得臨濟先師于黃檗處。吃棒底道理。師后開堂日。拈香曰。此一炷香。本為三聖師兄。三聖於我大孤。本為大覺師兄。大覺於我太賒。不如供養臨濟先師。僧問。多子塔前共談何事。師曰。一人傳虛。萬人傳實。師有時喚僧。僧應諾。師曰。點即不到。又喚一僧。僧應諾。師曰。到即不點。僧問。四方八面來時如何。師曰。打中間底。僧便禮拜。師曰。昨日赴個村齋。中途遇一陣卒風㬥雨。卻向古廟裡亸避得過。問僧。甚處來。曰崔禪處來。師曰。將得崔禪喝來否。曰不將得來。師曰。恁么則不從崔禪處來。僧便喝。師便打。示眾。我聞前廊下也喝。后架里也喝。諸子汝莫盲喝。亂喝直饒喝得興化。向虛空里卻撲下來。一點氣也無。待我蘇息起來。向汝道。未在。何故。我未曾向紫羅帳里撒真珠。與汝諸人去在。胡喝亂喝作么。云居住三峰庵時。師問。權借一問。以為影草時如何。居無對。師云。想和尚答這話不得。不如禮拜了退。二十年後。居云。如今思量。當時不消道個何必。后遣化主到師處。師問。和尚住三峰庵時。老僧問伊話對不得。如今道得也未。主舉前話。師云。云居二十年。祇道得個何必。興化即不然。爭如道個不必。師謂克賓維那曰。汝不久為唱導之師。賓曰。不入這保社。師曰。會了不入

【現代漢語翻譯】現代漢語譯本言下，他領悟了臨濟禪師在黃檗禪師處捱打的道理。禪師後來開堂說法時，拈香說道：『這炷香，本來是為三聖師兄（三聖慧然，臨濟宗僧人）而設。三聖師兄對我來說，就像大孤山一樣重要。』（註：大孤山是地名，此處比喻重要性）『大孤山對我來說，又像大覺禪師（姓名不詳）一樣重要。大覺禪師對我來說，又太疏遠了。不如供養臨濟先師（臨濟義玄，禪宗大師）。』有僧人問：『多子塔前，你們共同談論了什麼？』禪師說：『一人傳虛，萬人傳實。』禪師有時呼喚僧人，僧人應諾。禪師說：『點（指點、開示）即不到。』又呼喚另一僧人，僧人應諾。禪師說：『到（領悟）即不點。』有僧人問：『四面八方來時如何應對？』禪師說：『打中間那個。』僧人便禮拜。禪師說：『昨天去赴一個村裡的齋飯，中途遇到一陣狂風暴雨，只好到古廟裡躲避。』問僧人：『從哪裡來？』僧人說：『從崔禪（姓名不詳）處來。』禪師說：『把崔禪的喝聲帶來了嗎？』僧人說：『沒有帶來。』禪師說：『那麼你不是從崔禪處來的。』僧人便大喝一聲。禪師便打了他。禪師向大眾開示：『我聽說前廊下有人喝，后架里也有人喝。各位，你們不要盲目地喝，胡亂地喝！即使喝得像興化禪師（興化存獎，臨濟宗僧人）一樣，向虛空里撲下來，也一點氣息都沒有。等我休息過來，再告訴你們，還不到時候。』為什麼呢？『我未曾向紫羅帳里撒真珠（比喻說法精妙，但聽者不解），給你們這些人。』胡喝亂喝乾什麼？云居禪師（云居道膺，曹洞宗僧人）住在三峰庵時，禪師問他：『權且借一問，以為影草（試探）時如何？』云居禪師沒有回答。禪師說：『想必和尚回答不了這話，不如禮拜後退下。』二十年後，云居禪師說：『現在想想，當時不必說個「何必」。』後來派遣化主（負責募化的人）到禪師處。禪師問：『和尚住在三峰庵時，老僧問你的話，你回答不了。現在能回答了嗎？』化主舉起之前的話。禪師說：『云居禪師住了二十年，只說得出個「何必」。興化禪師就不同了，不如說個「不必」。』禪師對克賓維那（維那是寺院中的一種職務）說：『你不久將成為唱導之師（說法之人）。』克賓說：『不入這保社（不承擔這個責任）。』禪師說：『會了也不入。』

【English Translation】 English version Immediately, he understood the principle of Linji (Linji Yixuan, a Chan master) being beaten at Huangbo's (Huangbo Xiyun, a Chan master) place. Later, on the day the master opened the hall to preach, he held up incense and said, 'This incense, originally, is for my fellow disciple, Sansheng (Sansheng Huiran, a Linji sect monk). Sansheng is to me like Dagu (referring to Dagu Mountain, implying importance).' 'Dagu is to me like the Great Awakened Master (name unknown). The Great Awakened Master is too distant for me. It is better to offer it to the late Master Linji (Linji Yixuan, a Chan master).' A monk asked, 'What did you discuss together in front of the Many Sons Pagoda?' The master said, 'One person transmits falsehood, ten thousand transmit it as truth.' Sometimes the master would call a monk, and the monk would answer. The master said, 'Pointing (guidance, enlightenment) does not arrive.' He called another monk, and the monk answered. The master said, 'Arrival (understanding) is not pointed to.' A monk asked, 'How to deal with the arrival from all directions?' The master said, 'Strike the one in the middle.' The monk then bowed. The master said, 'Yesterday I went to a village feast, and on the way, I encountered a sudden storm. I had to take shelter in an old temple.' He asked a monk, 'Where do you come from?' The monk said, 'From Cui Chan's (name unknown) place.' The master said, 'Did you bring Cui Chan's shout?' The monk said, 'I did not bring it.' The master said, 'Then you did not come from Cui Chan's place.' The monk then shouted. The master then struck him. The master instructed the assembly, 'I hear shouting in the front corridor and shouting in the back shed. All of you, do not shout blindly, do not shout randomly! Even if you shout like Xinghua (Xinghua Cunjiang, a Linji sect monk), and fall into emptiness, there is no breath left. When I have rested, I will tell you, it is not yet time.' Why? 'I have never scattered real pearls in a purple silk tent (a metaphor for profound teachings that listeners do not understand) for you all.' What is the point of shouting randomly? When Chan Master Yunju (Yunju Daoying, a Caodong sect monk) was living in the Three Peaks Hermitage, the master asked him, 'Let me borrow a question, what about using it as a shadow grass (a test)?' Yunju did not answer. The master said, 'I suppose the venerable monk cannot answer this question, it is better to bow and withdraw.' Twenty years later, Chan Master Yunju said, 'Now that I think about it, there was no need to say "Why bother".' Later, he sent a fundraiser to the master's place. The master asked, 'When the venerable monk was living in the Three Peaks Hermitage, the old monk asked you a question that you could not answer. Can you answer it now?' The fundraiser raised the previous question. The master said, 'Yunju has lived for twenty years and can only say "Why bother". Xinghua is not like that, it is better to say "No need".' The master said to the director Kebin, 'You will soon become a teacher of chanting and guiding (a preacher).' Kebin said, 'I will not enter this protection society (take on this responsibility).' The master said, 'Even if you understand, you will not enter.'

。不會了不入。曰總不與么。師便打曰。克賓維那法戰不勝。罰錢五貫。設饡飯一堂。次日師自白椎曰。克賓維那法戰不勝。不得吃飯。即便出院。僧問。國師喚侍者。意作么生。師曰。一盲引眾盲。師在臨濟為侍者。洛浦來參。濟問。甚處來。浦曰。鑾城來。濟曰。有事相借問得么。浦曰。新戒不會。濟曰。打破大唐國。覓個不會底人。也無。參堂去。師隨後請問曰。適來新到。是成褫他。不成褫他。濟曰。我誰管你成褫不成褫。師曰。和尚祇解將死雀就地彈。不解將一轉語蓋覆卻。濟曰。你又作么生。師曰。請和尚作新到。濟遂曰。新戒不會。師曰。卻是老僧罪過。濟曰。你語藏鋒。師擬議。濟便打。至晚濟又曰。我今日問新到。是將死雀就地彈。就窠子里打及。至你出得語。又喝起了。向青雲里打。師曰。草賊大敗。濟便打。師見同參來。才上法堂。師便喝。僧亦喝。師又喝。僧亦喝。師近前拈棒。僧又喝。師曰。你看。這瞎漢猶作主在。僧擬議。師直打下法堂。侍者請問。適來那僧有甚觸忤和尚。師曰。他適來。也有權。也有實。也有照。也有用。及乎我將手向伊麵前橫兩橫。到這裡卻去不得。似這般瞎漢。不打更待何時。僧禮拜。問寶劍知師藏已久。今日當場略借看。師曰。不借。曰為甚麼不借。師曰。不

【現代漢語翻譯】現代漢語譯本『不會了不入』（如果不會就不要進來）。有人說：『總是不這樣。』師父就打他說：『克賓（音譯，此處指人名）維那（寺院中的一種職務，負責管理僧眾的事務）法戰不勝，罰錢五貫（古代的貨幣單位），設一堂齋飯。』第二天，師父親自敲椎（一種法器）說：『克賓維那法戰不勝，不得吃飯，立即離開寺院。』有僧人問：『國師（皇帝冊封的僧人）叫侍者來，意圖是什麼？』師父說：『一個瞎子帶領一群瞎子。』師父在臨濟（寺名）做侍者時，洛浦（地名）來參拜。臨濟問：『從哪裡來？』洛浦說：『從鑾城（地名）來。』臨濟說：『有件事想請教可以嗎？』洛浦說：『新來的和尚不會。』臨濟說：『打破大唐國，找一個什麼都不會的人，也沒有。去參堂吧。』師父隨後請問說：『剛才新來的，是成就了他，還是貶低了他？』臨濟說：『我管你成就還是貶低。』師父說：『和尚只會把死雀在地上彈，不會用一句轉語掩蓋過去。』臨濟說：『你又怎麼樣？』師父說：『請和尚當做新來的。』臨濟就說：『新來的和尚不會。』師父說：『卻是老僧的罪過。』臨濟說：『你說話藏著鋒芒。』師父剛要說話，臨濟就打。晚上，臨濟又說：『我今天問新來的，是把死雀在地上彈，還是在鳥窩裡打？等到你說了出來，又喝了起來，向青雲里打。』師父說：『草寇大敗。』臨濟就打。師父看見同參（一起參學的同伴）來了，剛登上法堂，師父就喝。僧人也喝。師父又喝，僧人也喝。師父走上前拿起棒子，僧人又喝。師父說：『你看，這瞎漢還想做主。』僧人剛要說話，師父直接打下法堂。侍者請問：『剛才那個僧人有什麼冒犯了和尚？』師父說：『他剛才，也有權，也有實，也有照，也有用。等到我將手在他面前橫兩橫，到這裡卻過不去。像這樣的瞎漢，不打更待何時？』僧人禮拜，問：『寶劍知道師父隱藏很久了，今天當場略微借來看看。』師父說：『不借。』僧人說：『為什麼不借？』師父說：『不』

【English Translation】 English version 『If you don't understand, don't enter.』 Someone said, 『It's never like this.』 The master then struck him, saying, 『Vina (a monastic office, in charge of managing the affairs of the Sangha) Kebin (transliteration, here referring to a person's name) was defeated in the Dharma combat, fined five strings of cash (an ancient currency unit), and ordered to provide a feast.』 The next day, the master personally struck the gavel (a Dharma instrument) and said, 『Vina Kebin was defeated in the Dharma combat, is not allowed to eat, and must leave the monastery immediately.』 A monk asked, 『What is the intention of the National Teacher (a monk appointed by the emperor) calling the attendant?』 The master said, 『A blind man leading a group of blind men.』 When the master was an attendant at Linji (temple name), Luopu (place name) came to pay respects. Linji asked, 『Where do you come from?』 Luopu said, 『From Luancheng (place name).』 Linji said, 『May I ask you something?』 Luopu said, 『The newly ordained monk does not know.』 Linji said, 『Even if you break the Great Tang Dynasty, you won't find someone who knows nothing. Go to the meditation hall.』 The master then asked, 『The newcomer just now, did you accomplish him or degrade him?』 Linji said, 『I don't care whether you accomplish or degrade him.』 The master said, 『The master only knows how to flick a dead sparrow on the ground, but doesn't know how to cover it up with a turning phrase.』 Linji said, 『What about you?』 The master said, 『Please treat the master as a newcomer.』 Linji then said, 『The newly ordained monk does not know.』 The master said, 『It is the old monk's fault.』 Linji said, 『Your words hide a sharp edge.』 As the master was about to speak, Linji struck him. In the evening, Linji said again, 『Today I asked the newcomer, was it flicking a dead sparrow on the ground, or hitting it in the nest? When you spoke, you shouted again, hitting it in the blue clouds.』 The master said, 『The bandit army is utterly defeated.』 Linji struck him. The master saw a fellow practitioner (a companion studying together) coming, and as soon as he ascended the Dharma hall, the master shouted. The monk also shouted. The master shouted again, and the monk also shouted. The master stepped forward and picked up the staff, and the monk shouted again. The master said, 『Look, this blind man still wants to be in charge.』 As the monk was about to speak, the master directly struck him down from the Dharma hall. The attendant asked, 『What offense did that monk commit against the master just now?』 The master said, 『Just now, he had power, he had substance, he had illumination, and he had function. But when I moved my hand horizontally twice in front of him, he couldn't get past that point. A blind man like that, when else should I strike him?』 The monk bowed and asked, 『The precious sword knows that the master has hidden it for a long time; may I borrow it briefly to see it today?』 The master said, 『I won't lend it.』 The monk said, 『Why won't you lend it?』 The master said, 『No』

是張華眼。徒窺射斗光。曰用者如何。師曰。橫身當宇宙。誰是出頭人。僧便作引頸勢。師曰嗄。僧曰喏。便歸眾。後唐莊宗車駕幸河北。回至魏府行宮。詔師問曰。朕收中原。獲得一寶。未曾有人酬價。師曰。請陛下寶看。帝以兩手舒幞頭腳。師曰。君王之寶誰敢酬價。(玄覺徴云。且道。興化肯莊宗。不肯莊宗。若肯莊宗。興化眼在甚麼處。若不肯。莊宗過在甚麼處)龍顏大悅。賜紫衣師號。師皆不受。乃賜馬與師乘騎。馬忽驚。師墜傷足。帝復賜藥救療。師喚院主。與我做個木柺子。主做了將來。師接得繞院行。問僧曰。汝等還識老僧么。曰爭得不識和尚。師曰。𨁸腳法師。說得行不得。又至法堂。令維那聲鐘集眾。師曰。還識老僧么。眾無對。師擲下柺子。端然而逝。謚廣濟禪師。

鎮州寶壽沼禪師(第一世)

僧問。萬境來侵時如何。師曰。莫管他。僧禮拜。師曰。不要動著。動著即打折汝腰。師在方丈坐。因僧問訊次。師曰。百千諸聖盡不出此方丈內。曰祇如古人道。大千沙界海中漚。未審。此方丈向甚麼處著。師曰。千聖現在。曰阿誰證明。師便擲下拂子。僧從西過東立。師便打。僧曰。若不久參。焉知端的。師曰。三十年後。此話大行。趙州來。師在禪床背面而坐。州展坐具禮拜。師起

【現代漢語翻譯】現代漢語譯本：是張華的眼睛啊。只是窺視那射斗的光芒。『用』又該如何體現呢？興化禪師說：『橫身佔據整個宇宙，誰又是那出頭之人？』那僧人便做出引頸的姿勢。興化禪師喝道：『嗄！』僧人應道：『喏！』便回到僧眾之中。後來唐莊宗車駕來到河北，返回魏府行宮時，下詔詢問興化禪師說：『朕收復中原，得到一件寶貝，卻沒有人能給它估價。』興化禪師說：『請陛下將寶貝拿出來看看。』皇帝便用雙手舒展開頭上的幞頭腳。興化禪師說：『君王的寶貝，誰又敢給它估價呢？』（玄覺徴評論說：『且說，興化禪師是認可莊宗呢，還是不認可莊宗呢？如果認可莊宗，興化禪師的眼力又在哪裡呢？如果不認可，莊宗又有什麼過錯呢？』）唐莊宗聽后非常高興，賜予興化禪師紫衣和『師號』，興化禪師都謝絕了。於是唐莊宗賜予他一匹馬供他騎乘。馬突然受驚，興化禪師墜落受傷。唐莊宗又賜予藥物救治。興化禪師叫來院主，說：『為我做一個木枴杖。』院主做好后拿來，興化禪師接過枴杖繞著寺院行走，問僧人說：『你們還認得老僧嗎？』僧人說：『怎麼會不認得和尚您呢？』興化禪師說：『瘸腿的法師，說得好卻行不得。』又來到法堂，讓維那敲鐘集合僧眾。興化禪師說：『還認得老僧嗎？』僧眾無言以對。興化禪師扔下枴杖，端坐而逝。謚號為廣濟禪師。

鎮州寶壽沼禪師（第一世）

有僧人問道：『萬境來侵時該如何應對？』寶壽沼禪師說：『不要管它。』僧人禮拜。寶壽沼禪師說：『不要觸動它，觸動它就打斷你的腰。』寶壽沼禪師在方丈內坐著，因為僧人問訊的緣故，寶壽沼禪師說：『百千諸聖都未曾出離此方丈之內。』僧人說：『如果像古人所說，『大千沙界如同海中的水泡』，那麼，此方丈又該安置在哪裡呢？』寶壽沼禪師說：『千聖現在。』僧人說：『誰來證明？』寶壽沼禪師便扔下拂子。僧人從西邊走到東邊站立，寶壽沼禪師便打他。僧人說：『如果不是長久參學，怎麼能知道究竟呢？』寶壽沼禪師說：『三十年後，此話將會大行於世。』趙州禪師來訪，寶壽沼禪師在禪床上背對著他坐著。趙州禪師展開坐具禮拜，寶壽沼禪師起身。

【English Translation】 English version: These are Zhang Hua's eyes. Merely peeking at the light that shoots towards the Dipper. How is 'use' manifested? The Master said, 'Sprawling across the universe, who is the one who stands out?' The monk then made a gesture of craning his neck. The Master shouted, 'Ah!' The monk replied, 'Yes!' and returned to the assembly. Later, Emperor Zhuangzong of the Later Tang Dynasty visited Hebei and, on his return to the Weifu Palace, issued an edict asking the Master, 'When I recovered the Central Plains, I obtained a treasure, but no one has been able to appraise it.' The Master said, 'Please, Your Majesty, show the treasure.' The Emperor then unfolded the foot of his futou (a type of headwear) with both hands. The Master said, 'Who dares to appraise the treasure of the monarch?' (Xuanjue Zheng commented, 'Tell me, does Xinghua approve of Zhuangzong, or does he not approve of Zhuangzong? If he approves of Zhuangzong, where is Xinghua's insight? If he does not approve, what is Zhuangzong's fault?') Emperor Zhuangzong was greatly pleased and bestowed upon the Master a purple robe and the title of 'Master,' both of which the Master declined. So, Emperor Zhuangzong bestowed a horse for the Master to ride. The horse suddenly became startled, and the Master fell and injured his foot. The Emperor then bestowed medicine for treatment. The Master called the abbot and said, 'Make me a wooden crutch.' The abbot made it and brought it to him. The Master took the crutch and walked around the monastery, asking the monks, 'Do you still recognize this old monk?' The monks said, 'How could we not recognize you, Master?' The Master said, 'The lame-footed Dharma master, speaks well but cannot walk.' He then went to the Dharma Hall and ordered the director to ring the bell to gather the assembly. The Master said, 'Do you still recognize this old monk?' The assembly was silent. The Master threw down the crutch and passed away peacefully. He was posthumously named Chan Master Guangji.

Chan Master Zhao of Baoshou in Zhenzhou (First Generation)

A monk asked, 'What should be done when the myriad realms come encroaching?' The Master said, 'Pay them no mind.' The monk bowed. The Master said, 'Do not touch them. Touching them will break your back.' The Master was sitting in his abbot's chamber when a monk came to inquire. The Master said, 'The myriad sages do not leave this abbot's chamber.' The monk said, 'If, as the ancients said, 'The great thousand world realms are like bubbles in the sea,' then where should this abbot's chamber be placed?' The Master said, 'The thousand sages are present.' The monk said, 'Who can prove it?' The Master then threw down his whisk. The monk walked from west to east and stood there. The Master then struck him. The monk said, 'If I had not studied for a long time, how would I know the truth?' The Master said, 'Thirty years from now, these words will be widely practiced.' Chan Master Zhao Zhou came to visit. The Master was sitting on the meditation bed with his back to him. Zhao Zhou spread out his sitting cloth and bowed. The Master got up.

入方丈。州收坐具而出。師問僧。甚處來。曰西山來。師曰。見獼猴么。曰見。師曰。作甚麼伎倆。曰見某甲一個伎倆也作不得。師便打。胡釘鉸參。師問。汝莫是胡釘鉸么。曰不敢。師曰。還釘得虛空么。曰請。和尚打破。師便打。胡曰。和尚莫錯打某甲。師曰。向後有多口阿師。與你點破在。胡後到趙州舉前話。州曰。汝因甚麼被他打。胡曰。不知。過在甚麼處。州曰。祇這一縫尚不奈何。胡於此有省。趙州曰。且釘這一縫。僧問。萬里無雲時如何。師曰。青天也須吃棒。曰未審。青天有甚麼過。師便打。問如何是祖師西來意。師曰。面黑眼睛白。西院來參。問踏倒化城來時如何。師曰。不斬死漢。院曰斬。師便打。院連道。斬斬。師又隨聲打。師卻回方丈曰。適來這僧將赤肉。抵他干棒。有甚死急。

鎮州三聖院慧然禪師

自臨濟受訣。遍歷叢林。至仰山。山問汝名甚麼。師曰。慧寂。山曰。慧寂是我名。師曰。我名慧然。山大笑而已。仰山因有官人相訪。山問。官居何位。曰推官。山豎起拂子曰。還推得這個么。官人無對。山令眾下語皆不契。時師不安在涅槃堂內將息。山令侍者去請下語。師曰。但道。和尚今日有事。山又令侍者問。未審有甚麼事。師曰。再犯不容。到香嚴。嚴問。甚處來。師

【現代漢語翻譯】現代漢語譯本：

進入方丈室。州里收起坐具離開了。禪師問僧人：『從哪裡來？』回答說：『從西山來。』禪師說：『見到獼猴了嗎？』回答說：『見到了。』禪師說：『它們在做什麼把戲？』回答說：『我連一個把戲也做不出來。』禪師就打了他。胡釘鉸（指一個工匠）來參拜。禪師問：『你莫非是胡釘鉸嗎？』回答說：『不敢當。』禪師說：『還能釘得住虛空嗎？』回答說：『請和尚打破它。』禪師就打了他。胡釘鉸說：『和尚不要打錯了我。』禪師說：『以後會有多嘴的阿師（指有智慧的僧人），給你點破其中的道理。』胡釘鉸後來到趙州，舉了之前的話。趙州說：『你因為什麼被打？』胡釘鉸說：『不知道，錯在哪裡？』趙州說：『僅僅這一條縫隙，你都無法奈何。』胡釘鉸因此有所領悟。趙州說：『先釘好這一條縫隙。』僧人問：『萬里無雲時如何？』禪師說：『青天也須吃棒。』問：『未審，青天有什麼過錯？』禪師就打了他。問：『如何是祖師西來意？』禪師說：『面黑眼睛白。』西院來參拜。問：『踏倒化城（比喻虛幻不實）來時如何？』禪師說：『不斬死漢。』西院說：『斬。』禪師就打了他。西院接連說：『斬斬。』禪師又隨著聲音打。禪師回到方丈室說：『剛才這個僧人將赤肉（指凡夫之身），抵擋他的干棒（指禪師的教誨），有什麼好著急的。』

鎮州三聖院慧然禪師

自從臨濟（Linji）處接受了心法，遊歷各個叢林。到達仰山（Yangshan），仰山問：『你叫什麼名字？』禪師說：『慧寂（Huiji）。』仰山說：『慧寂是我的名字。』禪師說：『我叫慧然（Huiran）。』仰山大笑而已。仰山因為有官員來拜訪，仰山問：『官居何位？』回答說：『推官。』仰山豎起拂子說：『還能推得動這個嗎？』官員無言以對。仰山讓眾僧回答，都不契合。當時禪師在涅槃堂內將息。仰山讓侍者去請他回答。禪師說：『只說，和尚今日有事。』仰山又讓侍者問：『不知道有什麼事？』禪師說：『再犯不容。』到達香嚴（Xiangyan），香嚴問：『從哪裡來？』

【English Translation】 English version:

Entered the abbot's room. The monk in charge of the state collected the sitting mats and left. The Master asked a monk, 'Where do you come from?' The monk replied, 'From West Mountain.' The Master said, 'Did you see the monkeys?' The monk said, 'I did.' The Master said, 'What tricks were they doing?' The monk replied, 'I can't even do one trick.' The Master then struck him. Hu Dingjiao (a craftsman) came to pay respects. The Master asked, 'Are you Hu Dingjiao?' He replied, 'I dare not claim to be.' The Master said, 'Can you nail the void?' He replied, 'Please, Master, break it.' The Master then struck him. Hu said, 'Master, don't strike me wrongly.' The Master said, 'Later, there will be a talkative teacher who will explain it to you.' Later, Hu went to Zhaozhou and recounted the previous conversation. Zhaozhou said, 'Why were you struck?' Hu said, 'I don't know, where was my fault?' Zhaozhou said, 'You can't even deal with this one seam.' Hu then had an awakening. Zhaozhou said, 'First nail this seam.' A monk asked, 'What is it like when there are no clouds for ten thousand miles?' The Master said, 'Even the blue sky must be beaten.' The monk asked, 'I don't understand, what fault does the blue sky have?' The Master then struck him. Asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Black face and white eyes.' A monk from the West Courtyard came to pay respects. Asked, 'What is it like when the transformed city (a metaphor for illusion) is knocked down?' The Master said, 'I don't kill dead men.' The monk said, 'Cut!' The Master then struck him. The monk repeatedly said, 'Cut, cut!' The Master then struck him along with the sound. The Master returned to the abbot's room and said, 'Just now, this monk used his red flesh (referring to the body of an ordinary person) to resist his dry stick (referring to the Master's teachings), what's the hurry?'

Zen Master Huiran of Sansheng Monastery in Zhenzhou

Since receiving the secret from Linji (Linji), he traveled to various monasteries. Arriving at Yangshan (Yangshan), Yangshan asked, 'What is your name?' The Master said, 'Huiji (Huiji).' Yangshan said, 'Huiji is my name.' The Master said, 'My name is Huiran (Huiran).' Yangshan laughed loudly. Because an official came to visit Yangshan, Yangshan asked, 'What position do you hold?' He replied, 'Investigating Official.' Yangshan raised his whisk and said, 'Can you push this away?' The official was speechless. Yangshan asked the monks to answer, but none were satisfactory. At that time, the Master was resting in the Nirvana Hall. Yangshan asked the attendant to invite him to answer. The Master said, 'Just say, the Master has something to do today.' Yangshan then asked the attendant, 'I don't know what is the matter?' The Master said, 'No second offense is allowed.' Arriving at Xiangyan (Xiangyan), Xiangyan asked, 'Where do you come from?'

曰。臨濟。嚴曰。將得臨濟喝來么。師以坐具驀口打。又到德山。才展坐具。山曰。莫展炊巾。這裡無殘羹餿飯。師曰。縱有也無著處。山便打。師接住棒推向禪床上。山大笑。師哭蒼天便下。參堂。堂中首座號踢天泰。問行腳高士須得本道公驗。作么生是本道公驗。師曰。道甚麼。座再問。師打一坐具。曰這漆桶。前後觸忤多少賢良。座擬人事。師便過第二座人事。又到道吾。吾預知。以緋抹額。持神杖于門下立。師曰。小心祇候吾應喏。師參堂了。再上人事。吾具威儀。方丈內坐。師才近前。吾曰。有事相借問得么。師曰。也是適來野狐精。便出去。住後上堂。我逢人即出。出則不為人。便下座。(興化云。我逢人則不出。出則便為人)僧問。如何是祖師西來意。師曰。臭肉來蠅。(興化云。破驢眷上足蒼蠅)問僧。近離甚處。僧便喝。師亦喝。僧又喝。師又喝。僧曰。行棒即瞎。便喝。師拈棒。僧乃轉身作受棒勢。師曰。下坡不走。快便難逢。便棒。僧曰。這賊。便出去。師遂拋下棒。次有僧問。適來爭容得這僧。師曰。是伊見先師來。

魏府大覺和尚

參臨濟。濟才見。豎起拂子。師展坐具。濟擲下拂子。師收坐具參堂去。時僧眾曰。此僧莫是和尚親故。不禮拜。又不吃棒。濟聞說。令侍者喚適

【現代漢語翻譯】現代漢語譯本：（僧人）問：『臨濟（Linji，禪宗大師）如何？』嚴（Yan，另一位禪師）說：『你能拿來臨濟的棒喝嗎？』禪師用坐具蓋住他的嘴就打。又到德山（Deshan，禪宗大師）處，剛展開坐具，德山說：『不要展開餐巾，這裡沒有殘羹餿飯。』禪師說：『縱然有，也沒有你下嘴的地方。』德山便打，禪師接住棒子推向禪床。德山大笑。禪師哭喊蒼天便下去了，去參堂。堂中首座號稱踢天泰（Tiantai，人名），問：『行腳高士須得本道公驗，怎麼是本道公驗？』禪師說：『說什麼？』首座再問，禪師打一坐具，說：『這漆桶，前後觸忤多少賢良。』首座想要辯解，禪師便過第二座人事。又到道吾（Daowu，禪宗大師）處，道吾預先知道，用紅色的東西塗在額頭上，拿著神杖在門下站立。禪師說：『小心伺候。』道吾應諾。禪師參堂完畢，再次上前人事。道吾具足威儀，在方丈內坐著。禪師才走近，道吾說：『有事相借問可以嗎？』禪師說：『也是適才的野狐精。』便出去了。住持後上堂，『我逢人即出，出則不為人。』便下座。（興化（Xinghua，禪宗大師）說：『我逢人則不出，出則便為人。』）僧人問：『如何是祖師西來意？』禪師說：『臭肉來蠅。』（興化說：『破驢眷上足蒼蠅。』）問僧人：『最近從哪裡來？』僧人便喝。禪師也喝。僧人又喝。禪師又喝。僧人說：『行棒即瞎。』便喝。禪師拿起棒子，僧人乃轉身作受棒的姿勢。禪師說：『下坡不走，快便難逢。』便打。僧人說：『這賊。』便出去了。禪師於是拋下棒子。接著有僧人問：『適才怎麼容得下這僧人？』禪師說：『是他見先師來了。』

魏府大覺和尚（Dajue，人名）

參拜臨濟（Linji，禪宗大師）。臨濟才見到他，豎起拂子。禪師展開坐具。臨濟擲下拂子。禪師收起坐具參堂去了。當時僧眾說：『這僧人莫不是和尚的親戚故舊？不禮拜，又不吃棒。』臨濟聽說了，命令侍者叫適才的僧人。

【English Translation】 English version: (A monk) asked: 'What about Linji (Linji, a Zen master)?' Yan (Yan, another Zen master) said: 'Can you bring Linji's shout?' The Zen master covered his mouth with a sitting mat and hit him. Then he went to Deshan (Deshan, a Zen master), and as soon as he spread out the sitting mat, Deshan said: 'Don't spread out the napkin, there are no leftovers here.' The Zen master said: 'Even if there is, there is no place for you to put your mouth.' Deshan then hit him, and the Zen master caught the stick and pushed it towards the Zen bed. Deshan laughed loudly. The Zen master cried out to the sky and went down, going to the meditation hall. The head monk in the hall, known as Tiantai (Tiantai, a person's name), asked: 'A traveling high monk must have an official certificate of his own path, what is the official certificate of his own path?' The Zen master said: 'What are you saying?' The head monk asked again, and the Zen master hit him with a sitting mat, saying: 'This lacquer bucket has offended so many virtuous people before and after.' The head monk wanted to argue, but the Zen master went to the second monk to pay his respects. Then he went to Daowu (Daowu, a Zen master), who knew in advance and painted something red on his forehead, standing under the door with a divine staff. The Zen master said: 'Be careful to serve.' Daowu agreed. The Zen master finished his meditation and went forward again to pay his respects. Daowu was full of dignity, sitting in the abbot's room. As soon as the Zen master approached, Daowu said: 'Can I ask you something?' The Zen master said: 'It's also the wild fox spirit from just now.' Then he went out. After becoming the abbot, he went to the hall and said, 'I go out as soon as I meet someone, and going out is not for the sake of others.' Then he went down from the seat. (Xinghua (Xinghua, a Zen master) said: 'I don't go out when I meet someone, and going out is for the sake of others.') A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Zen master said: 'Stinky meat attracts flies.' (Xinghua said: 'A broken donkey attracts bluebottle flies.') He asked a monk: 'Where did you come from recently?' The monk then shouted. The Zen master also shouted. The monk shouted again. The Zen master shouted again. The monk said: 'Using the stick is blind.' Then he shouted. The Zen master picked up the stick, and the monk turned around to take the posture of receiving the stick. The Zen master said: 'It's hard to meet someone who doesn't go downhill.' Then he hit him. The monk said: 'This thief.' Then he went out. The Zen master then threw down the stick. Then a monk asked: 'How could you tolerate this monk just now?' The Zen master said: 'It's because he saw the former master coming.'

Dajue (Dajue, a person's name), the abbot of Weifu

He visited Linji (Linji, a Zen master). As soon as Linji saw him, he raised his whisk. The Zen master spread out his sitting mat. Linji threw down the whisk. The Zen master put away his sitting mat and went to the meditation hall. At that time, the monks said: 'Isn't this monk a relative of the abbot? He doesn't bow, nor does he get hit with a stick.' Linji heard about it and ordered the attendant to call the monk who had just come.

來新到上來。師隨侍者到方丈。濟曰。大眾道。汝來參長老。又不禮拜。又不吃棒。莫是長老親故。師乃珍重下去。師住后。僧問。如何是本來身。師曰。頭枕衡山。腳踏北嶽。問如何是佛法大意。師曰。良馬不窺鞭。側耳知人意。問如何是鎮國寶。師曰。穿耳賣不售。問香草未生時如何。師曰。嗅著腦裂。曰生后如何。師曰腦裂。問如何是祖師西來意。師曰。十字街頭望空啟告。問如何是大覺。師曰。惡覺。曰乖極。師便打。問忽來忽去時如何。師曰。風吹柳絮毛毬走。曰不來不去時如何。師曰。華岳三峰頭指天。問一飽忘百饑時如何。師曰。縱遇臨岐食。隨分納些些。臨終時謂眾曰。我有一隻箭。要付與人。時有一僧出曰。請和尚箭。師曰。汝喚甚麼作箭。僧喝。師打數下。便歸方丈。卻喚其僧入來。問曰。汝適來會么。曰不會。師又打數下。擲卻拄杖曰。已后遇明眼人。分明舉似。便乃告寂。

灌溪志閑禪師

魏府館陶史氏子。幼從柏巖禪師。披剃受具。后見臨濟。濟驀胸搊住。師曰。領領。濟拓開曰。且放汝一頓。師離臨濟至末山。(語見末山章)師住後上堂。曰。我在臨濟爺爺處得半杓。末山娘娘處得半杓。共成一杓吃了。直至如今飽不饑。僧問。請師不借借。師曰。滿口道不得。師又曰。大

【現代漢語翻譯】現代漢語譯本來新到上來。禪師與隨從侍者來到方丈室。臨濟禪師說：『大眾說你來參拜長老，既不禮拜，也不捱打，莫非是長老的親戚故舊？』禪師於是珍重地退了下去。禪師住持后，有僧人問：『如何是本來面目？』禪師說：『頭枕衡山，腳踏北嶽。』問：『如何是佛法大意？』禪師說：『良馬不窺鞭，側耳知人意。』問：『如何是鎮國之寶？』禪師說：『穿耳賣不售。』問：『香草未生時如何？』禪師說：『嗅著腦裂。』問：『生后如何？』禪師說：『腦裂。』問：『如何是祖師西來意？』禪師說：『十字街頭望空啟告。』問：『如何是大覺？』禪師說：『惡覺。』僧人說：『太過了。』禪師便打。問：『忽來忽去時如何？』禪師說：『風吹柳絮毛毬走。』問：『不來不去時如何？』禪師說：『華岳三峰頭指天。』問：『一飽忘百饑時如何？』禪師說：『縱遇臨岐食，隨分納些些。』臨終時對眾人說：『我有一隻箭，要交付與人。』當時有一僧人出來說：『請和尚的箭。』禪師說：『你喚什麼作箭？』僧人喝斥。禪師打了他幾下，便回到方丈室。卻叫那個僧人進來，問道：『你剛才領會了嗎？』僧人說：『不會。』禪師又打了他幾下，扔掉拄杖說：『以後遇到明眼人，分明地告訴他。』便圓寂了。

灌溪志閑禪師（Guanxi Zhixian Chanshi）

魏府館陶史氏之子。年幼時跟隨柏巖禪師剃度受戒。後來拜見臨濟禪師（Linji Chanshi）。臨濟禪師突然抓住他的胸口，禪師說：『領領。』臨濟禪師放開他說：『且放你一頓。』禪師離開臨濟禪師後到了末山（Moshan）。（語見末山章）禪師住持後上堂說法，說：『我在臨濟爺爺處得到半勺，末山娘娘處得到半勺，合起來成一勺吃了，直到如今飽不饑。』僧人問：『請禪師不借借。』禪師說：『滿口道不得。』禪師又說：『大'

【English Translation】 English version Lai Xin arrived. The master, along with his attendant, went to the abbot's room. Linji (Rinzai) said, 'The assembly says that you come to visit the elder, yet you neither bow nor receive a beating. Could it be that you are a relative or acquaintance of the elder?' The master then respectfully withdrew. After the master took up residence, a monk asked, 'What is the original face?' The master said, 'Head resting on Mount Heng (Hengshan), feet treading on Mount Bei (Beiyue).' Asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'A good horse does not peek at the whip; it knows the rider's intention by listening.' Asked, 'What is the treasure of the country?' The master said, 'Pierced ears cannot be sold.' Asked, 'What is it like before the fragrant grass is born?' The master said, 'Smelling it causes the brain to split.' Asked, 'What is it like after it is born?' The master said, 'Brain split.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'At the crossroads, announce to the empty sky.' Asked, 'What is great enlightenment?' The master said, 'Evil enlightenment.' The monk said, 'Too extreme.' The master then struck him. Asked, 'What is it like when suddenly coming and going?' The master said, 'The wind blows willow catkins, and a woolen ball runs.' Asked, 'What is it like when neither coming nor going?' The master said, 'The three peaks of Mount Hua (Huayue) point to the sky.' Asked, 'What is it like to forget a hundred hungers with one full meal?' The master said, 'Even if you encounter food at a crossroads, take only a little according to your share.' At the time of his death, he said to the assembly, 'I have an arrow to give to someone.' At that time, a monk came forward and said, 'Please, Master, give me the arrow.' The master said, 'What do you call an arrow?' The monk shouted. The master struck him several times and then returned to his abbot's room. He then called the monk in and asked, 'Did you understand just now?' The monk said, 'No.' The master struck him several more times, threw down his staff, and said, 'In the future, if you meet someone with clear eyes, tell them clearly.' Then he passed away peacefully.

Chan Master Zhixian (Zhixian Chanshi) of Guanxi

He was a son of the Shi family of Guantao in Weifu. As a child, he followed Chan Master Baiyan (Baiyan Chanshi), shaved his head, and received the precepts. Later, he saw Linji (Rinzai). Linji suddenly grabbed his chest, and the master said, 'Lead, lead.' Linji released him and said, 'I'll let you off this time.' The master left Linji and went to Moshan. (The saying is found in the Moshan chapter.) After the master took up residence, he ascended the hall and said, 'I got half a ladle from Grandpa Linji and half a ladle from Mother Moshan. Together, they make one ladle, which I ate, and I have been full and not hungry ever since.' A monk asked, 'Please, Master, do not borrow borrowing.' The master said, 'Cannot be said with a full mouth.' The master also said, 'Great'

庾嶺頭佛不會。黃梅路上沒眾生。師會下一僧。去參石霜。霜問。甚處來。曰灌溪來。霜曰。我南山不如他北山。僧無對。僧回舉似師。師曰。何不道。灌溪修涅槃堂了也。問久向灌溪。到來祇見漚麻池。師曰。汝祇見漚麻池。且不見灌溪。曰如何是灌溪。師曰。劈箭急。(後人舉似玄沙。沙云。更學三十年。未會禪)問如何是古人骨師曰。安置不得。曰為甚麼安置不得。師曰。金烏那教下碧天。問金鎖斷後如何。師曰。正是法汝處。問如何是祖師西來意。師曰。缽里盛飯。鐼里盛羹。曰學人不會。師曰。饑則食。飽則休。上堂。十方無壁落。四畔亦無門。露裸裸赤灑灑。無可把。便下座。問如何是一色。師曰。不隨。曰一色后如何。師曰。有阇黎承當分也無。問今日一會。祇敵何人。師曰。不為凡聖。問一句如何。師曰。不落千聖機。問如何是洞中水。師曰。不洗人。唐乾寧二年乙卯五月二十九日。問侍者曰。坐死者誰。曰僧伽。師曰。立死者誰。曰僧會。師乃行七步。垂手而逝。

𣵠州紙衣和尚(即克符道者)

初問臨濟。如何是奪人不奪境。濟曰。煦日發生鋪地錦。嬰兒垂髮白如絲。師曰。如何是奪境不奪人。濟曰。王令已行天下遍。將軍塞外絕煙塵。師曰。如何是人境俱奪。濟曰。並汾絕信。獨

【現代漢語翻譯】現代漢語譯本庾嶺頭佛不會。（庾嶺：山名，佛不會：指佛法在此不適用）黃梅路上沒眾生。（黃梅路：指禪宗五祖弘忍的道場，沒眾生：指沒有可度化的對象）師會下一僧。去參石霜。（石霜：指石霜慶諸禪師）霜問：『甚處來？』曰：『灌溪來。』（灌溪：指灌溪志閑禪師）霜曰：『我南山不如他北山。』僧無對。僧回舉似師。師曰：『何不道，灌溪修涅槃堂了也。』問：『久向灌溪，到來祇見漚麻池。』師曰：『汝祇見漚麻池，且不見灌溪。』曰：『如何是灌溪？』師曰：『劈箭急。』（後人舉似玄沙。沙云：『更學三十年，未會禪。』）問：『如何是古人骨？』師曰：『安置不得。』曰：『為甚麼安置不得？』師曰：『金烏那教下碧天。』（金烏：太陽的別稱，碧天：指天空）問：『金鎖斷後如何？』師曰：『正是法汝處。』問：『如何是祖師西來意？』師曰：『缽里盛飯，鐼里盛羹。』曰：『學人不會。』師曰：『饑則食，飽則休。』上堂。十方無壁落，四畔亦無門。露裸裸赤灑灑，無可把。便下座。問：『如何是一色？』師曰：『不隨。』曰：『一色后如何？』師曰：『有阇黎承當分也無？』（阇黎：指僧人）問：『今日一會，祇敵何人？』師曰：『不為凡聖。』問：『一句如何？』師曰：『不落千聖機。』問：『如何是洞中水？』師曰：『不洗人。』唐乾寧二年乙卯五月二十九日。問侍者曰：『坐死者誰？』曰：『僧伽。（僧伽：指僧伽大師）』師曰：『立死者誰？』曰：『僧會。（僧會：指康僧會）』師乃行七步，垂手而逝。𣵠州紙衣和尚（即克符道者）初問臨濟：『如何是奪人不奪境？』（臨濟：指臨濟義玄禪師）濟曰：『煦日發生鋪地錦，嬰兒垂髮白如絲。』師曰：『如何是奪境不奪人？』濟曰：『王令已行天下遍，將軍塞外絕煙塵。』師曰：『如何是人境俱奪？』濟曰：『並汾絕信，獨。』（並汾：指并州和汾州）

【English Translation】 English version The Buddha of Yu Ridge doesn't understand. On the Huangmei Road, there are no sentient beings. A monk under the Master went to visit Shishuang. (Shishuang: refers to Zen Master Shishuang Qingzhu) Shishuang asked, 'Where do you come from?' He said, 'From Guanxi.' (Guanxi: refers to Zen Master Guanxi Zhixian) Shishuang said, 'My South Mountain is not as good as his North Mountain.' The monk had no reply. The monk returned and told the Master. The Master said, 'Why didn't you say, Guanxi has finished building the Nirvana Hall?' Someone asked, 'I have long admired Guanxi, but all I see is a hemp-soaking pond.' The Master said, 'You only see the hemp-soaking pond, but you don't see Guanxi.' He asked, 'What is Guanxi?' The Master said, 'As fast as an arrow.' (Later, someone told Xuansha. Xuansha said, 'Even after studying for thirty more years, you still wouldn't understand Zen.') Someone asked, 'What are the bones of the ancients?' The Master said, 'They cannot be placed.' He asked, 'Why can't they be placed?' The Master said, 'How can the golden crow be taught to descend to the blue sky?' (Golden crow: another name for the sun, Blue sky: refers to the sky) Someone asked, 'What happens after the golden lock is broken?' The Master said, 'This is precisely where the Dharma is for you.' Someone asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Rice is served in a bowl, and soup is served in a pot.' He said, 'This student doesn't understand.' The Master said, 'Eat when hungry, rest when full.' He ascended the hall. 'The ten directions have no walls, and the four sides have no doors. Naked and bare, there is nothing to grasp.' Then he descended from the seat. Someone asked, 'What is one color?' The Master said, 'Not following.' He asked, 'What happens after one color?' The Master said, 'Is there a Ajari (Ajari: refers to a monk) to take responsibility?' Someone asked, 'Who is the opponent in today's gathering?' The Master said, 'Neither ordinary nor saintly.' Someone asked, 'What about one sentence?' The Master said, 'Not falling into the trap of a thousand sages.' Someone asked, 'What is the water in the cave?' The Master said, 'It doesn't wash people.' On the 29th day of the fifth month of the second year of Qianning in the Tang Dynasty. He asked the attendant, 'Who died sitting?' He said, 'Sengqie (Sengqie: refers to Master Sengqie).' The Master said, 'Who died standing?' He said, 'Seng Hui (Seng Hui: refers to Kang Senghui).' The Master then walked seven steps, lowered his hands, and passed away. The Paper-Clothed Monk of Zhao Prefecture (also known as the Taoist Kofu) Initially asked Linji (Linji: refers to Zen Master Linji Yixuan), 'What is taking away the person but not the environment?' Linji said, 'The warm sun generates brocade covering the ground, the infant's hair hangs down, white as silk.' The Master said, 'What is taking away the environment but not the person?' Linji said, 'The king's decree has spread throughout the land, the general's frontier is devoid of smoke and dust.' The Master said, 'What is taking away both person and environment?' Linji said, 'The news from Bing and Fen is cut off, alone.'

處一方。師曰。如何是人境俱不奪。濟曰。王登寶殿。野老謳歌。師于言下領旨。後有頌曰。奪人不奪境。緣自帶誵訛。擬欲求玄旨。思量反責么。驪珠光燦爛。蟾桂影婆娑。覿面無差互。還應滯網羅。奪境不奪人。尋言何處真。問禪禪是妄。究理理非親。日照寒光澹。山搖翠色新。直饒玄會得。也是眼中塵。人境兩俱奪。從來正令行。不論佛與祖。那說聖凡情。擬犯吹毛劍。還如值木盲。進前求妙會。特地斬精靈。人境俱不奪。思量意不偏。主賓言少異。問答理俱全。踏破澄潭月。穿開碧落天。不能明妙用。淪溺在無緣。僧問。如何是賓中賓。師曰。倚門傍戶猶如醉。出言吐氣不慚惶。曰如何是賓中主。師曰。口唸彌陀雙拄杖。目瞽瞳人不出頭。曰如何是主中賓。師曰。高提祖印當機用。利物應知語帶悲。曰如何是主中主。師曰。橫按鏌鎁全正令。太平寰宇斬癡頑。曰既是太平寰宇。為甚麼卻斬癡頑。師曰。不許夜行剛把火。直須當道與人看。

定州善崔禪師

州將王令公。于衙署張座。請師說法。師升座。拈拄杖曰。出來也打。不出來也打。僧出曰。崔禪。聻師擲下拄杖曰。久立令公。伏惟珍重。僧問。如何是祖師西來意。師曰。定州瓷器似鐘鳴。曰學人不會。意旨如何。師曰。口口分明沒喎斜。

【現代漢語翻譯】現代漢語譯本：處一方。趙州禪師問道：『如何是人境俱不奪？』趙州禪師回答說：『王登寶殿，野老謳歌。』（意思是說，即使在尊貴的環境中，普通人也能自在地生活。）（善）崔禪師聽了這話，當下領悟了其中的旨意。後來作了一首偈頌：『奪人不奪境，緣自帶誵訛。（如果只是改變人而不改變環境，那是因為本身就帶著錯誤。）擬欲求玄旨，思量反責么。（如果想要尋求玄妙的旨意，思量反而會適得其反。）驪珠光燦爛，蟾桂影婆娑。（驪龍的寶珠光彩奪目，月宮的桂樹影子搖曳。）覿面無差互，還應滯網羅。（即使面對面也沒有差別，還是應該避免被世俗的羅網束縛。）奪境不奪人，尋言何處真。（如果只是改變環境而不改變人，那麼從言語中又如何能找到真實呢？）問禪禪是妄，究理理非親。（如果問禪，禪就是虛妄的；如果探究道理，道理就不是親切的。）日照寒光澹，山搖翠色新。（陽光照耀下，寒光淡淡；山搖動著，翠色清新。）直饒玄會得，也是眼中塵。（即使玄妙地領會了，也只是眼中的塵埃。）人境兩俱奪，從來正令行。（如果人和環境都改變，那麼正令才能通行。）不論佛與祖，那說聖凡情。（不論是佛還是祖師，都不說聖人和凡人的情感。）擬犯吹毛劍，還如值木盲。（如果想要觸犯吹毛劍，就像遇到了木頭人一樣。）進前求妙會，特地斬精靈。（如果向前尋求玄妙的領會，那就是特意斬殺精靈。）人境俱不奪，思量意不偏。（如果人和環境都不改變，那麼思量就不會有偏差。）主賓言少異，問答理俱全。（主和賓的言語稍微不同，問答的道理卻都很完整。）踏破澄潭月，穿開碧落天。（踏破清澈潭中的月影，穿透碧藍的天空。）不能明妙用，淪溺在無緣。（如果不能明白玄妙的作用，就會沉溺在沒有緣分之中。）』有僧人問：『如何是賓中賓？』趙州禪師回答說：『倚門傍戶猶如醉，出言吐氣不慚惶。』（意思是說，像醉漢一樣依靠著門，說話吐氣也不感到羞愧。）僧人問：『如何是賓中主？』趙州禪師回答說：『口唸彌陀雙拄杖，目瞽瞳人不出頭。』（意思是說，口中念著彌陀佛，手裡拄著雙拐杖，眼睛瞎了，瞳孔也不露出來。）僧人問：『如何是主中賓？』趙州禪師回答說：『高提祖印當機用，利物應知語帶悲。』（意思是說，高高舉起祖師的印記，在適當的時機使用，利益眾生應該知道言語中帶著悲憫。）僧人問：『如何是主中主？』趙州禪師回答說：『橫按鏌鎁全正令，太平寰宇斬癡頑。』（意思是說，橫著按著鏌鎁寶劍，完全是正令，在太平的宇宙中斬殺癡迷頑固的人。）僧人問：『既然是太平寰宇，為什麼還要斬殺癡頑？』趙州禪師回答說：『不許夜行剛把火，直須當道與人看。』（意思是說，不允許在夜裡行走卻偏要點火，一定要在道路中間給人們看。）

定州善崔禪師

州將王令公在衙署中擺設座位，請善崔禪師說法。善崔禪師升座，拿起拄杖說：『出來也打，不出來也打。』有僧人出來說：『崔禪！』善崔禪師放下拄杖說：『久立令公，伏惟珍重。』有僧人問：『如何是祖師西來意？』（什麼是達摩祖師從西方來的真意？）善崔禪師回答說：『定州瓷器似鐘鳴。』（定州出產的瓷器，聲音像鐘一樣響亮。）僧人說：『學人不會，意旨如何？』（弟子不明白，其中的意思是什麼？）善崔禪師回答說：『口口分明沒喎斜。』（口口相傳，分明沒有歪斜。）

English version: Chu Yifang. Zen Master Zhaozhou asked: 'What is it when neither the person nor the environment is taken away?' (How is it when both the individual and the surroundings remain unaffected?) Zen Master Zhaozhou replied: 'The king ascends the treasure hall, and the old peasant sings folk songs.' (This means that even in noble environments, ordinary people can live freely.) Zen Master (Shan) Cui, upon hearing these words, immediately grasped the meaning. Later, he composed a verse: 'Taking away the person but not the environment, the cause carries its own error. (If only the person is changed but not the environment, it's because it inherently contains a mistake.) Intending to seek the profound meaning, contemplation instead blames. (If you want to seek the profound meaning, contemplation will backfire.) The dragon pearl shines brilliantly, the shadow of the osmanthus in the moon dances. (The dragon's pearl shines brightly, and the shadow of the osmanthus tree in the moon palace sways.) Facing each other without difference, one should still avoid being trapped in the net. (Even if there is no difference face to face, one should still avoid being bound by worldly nets.) Taking away the environment but not the person, where can truth be found in words? (If only the environment is changed but not the person, then where can truth be found in words?) Asking about Zen is delusion, investigating principle is not intimate. (If you ask about Zen, Zen is delusion; if you investigate principle, principle is not intimate.) The sun shines with faint cold light, the mountain shakes with fresh green color. (The sun shines with a faint cold light; the mountain shakes with fresh green color.) Even if you profoundly understand, it is still dust in the eye. (Even if you understand profoundly, it is still just dust in the eye.) Taking away both person and environment, the correct order has always been in effect. (If both the person and the environment are changed, then the correct order can be implemented.) Regardless of Buddha or patriarch, not speaking of the feelings of saints and mortals. (Regardless of Buddha or patriarch, they do not speak of the feelings of saints and mortals.) Intending to offend the hair-splitting sword, it is like encountering a wooden blind man. (If you want to offend the hair-splitting sword, it's like encountering a wooden man.) Advancing to seek wonderful understanding, deliberately slaying spirits. (If you advance to seek wonderful understanding, it is deliberately slaying spirits.) Neither person nor environment taken away, contemplation's intention is not biased. (If neither the person nor the environment is changed, then contemplation will not be biased.) Host and guest differ slightly in words, question and answer are complete in principle. (The words of the host and guest differ slightly, but the principles of the question and answer are complete.) Breaking through the moon in the clear pool, piercing through the blue sky. (Breaking through the moon's reflection in the clear pool, piercing through the blue sky.) Unable to understand the wonderful function, drowning in the absence of affinity. (If you cannot understand the wonderful function, you will drown in the absence of affinity.)' A monk asked: 'What is the guest within the guest?' Zen Master Zhaozhou replied: 'Leaning against the door like a drunkard, speaking and breathing without shame.' (It means leaning against the door like a drunkard, speaking and breathing without feeling ashamed.) The monk asked: 'What is the host within the guest?' Zen Master Zhaozhou replied: 'Mouth reciting Amitabha, holding a double staff, blind eyes with pupils not showing.' (It means reciting Amitabha Buddha, holding a double staff, blind eyes with pupils not showing.) The monk asked: 'What is the guest within the host?' Zen Master Zhaozhou replied: 'Raising the ancestral seal for use at the moment, benefiting beings should know that the words carry sorrow.' (It means raising the ancestral seal for use at the appropriate moment, benefiting beings should know that the words carry compassion.) The monk asked: 'What is the host within the host?' Zen Master Zhaozhou replied: 'Holding the Moyé sword horizontally, the entire correct order, in the peaceful universe, slaying the foolish and stubborn.' (It means holding the Moyé sword horizontally, the entire correct order, in the peaceful universe, slaying the foolish and stubborn.) The monk asked: 'Since it is a peaceful universe, why still slay the foolish and stubborn?' Zen Master Zhaozhou replied: 'Not allowed to walk at night but insisting on holding a fire, must show it to people in the middle of the road.' (It means not allowed to walk at night but insisting on holding a fire, must show it to people in the middle of the road.)

Zen Master Shan Cui of Dingzhou

General Wang Linggong of the state set up a seat in the yamen and invited Zen Master Shan Cui to preach. Zen Master Shan Cui ascended the seat, picked up the staff, and said: 'Strike if you come out, strike if you don't come out.' A monk came out and said: 'Zen Cui!' Zen Master Shan Cui put down the staff and said: 'Standing for a long time, General, please take care.' A monk asked: 'What is the meaning of the Patriarch's coming from the West?' (What is the true meaning of Bodhidharma's coming from the West?) Zen Master Shan Cui replied: 'Dingzhou porcelain sounds like a bell.' (The porcelain produced in Dingzhou sounds as loud as a bell.) The monk said: 'This disciple does not understand, what is the meaning?' (This disciple does not understand, what is the meaning?) Zen Master Shan Cui replied: 'Mouth to mouth clearly without deviation.' (Passed down from mouth to mouth, clearly without deviation.)

【English Translation】 Modern Chinese Translation: Chu Yifang. Zen Master Zhaozhou asked: 'What is it when neither the person nor the environment is taken away?' Zen Master Zhaozhou replied: 'The king ascends the treasure hall, and the old peasant sings folk songs.' (Meaning that even in noble environments, ordinary people can live freely.) (Shan) Zen Master Cui, upon hearing these words, immediately grasped the meaning. Later, he composed a verse: 'Taking away the person but not the environment, the cause carries its own error. (If only the person is changed but not the environment, it's because it inherently contains a mistake.) Intending to seek the profound meaning, contemplation instead blames. (If you want to seek the profound meaning, contemplation will backfire.) The dragon pearl shines brilliantly, the shadow of the osmanthus in the moon dances. (The dragon's pearl shines brightly, and the shadow of the osmanthus tree in the moon palace sways.) Facing each other without difference, one should still avoid being trapped in the net. (Even if there is no difference face to face, one should still avoid being bound by worldly nets.) Taking away the environment but not the person, where can truth be found in words? (If only the environment is changed but not the person, then where can truth be found in words?) Asking about Zen is delusion, investigating principle is not intimate. (If you ask about Zen, Zen is delusion; if you investigate principle, principle is not intimate.) The sun shines with faint cold light, the mountain shakes with fresh green color. (The sun shines with a faint cold light; the mountain shakes with fresh green color.) Even if you profoundly understand, it is still dust in the eye. (Even if you understand profoundly, it is still just dust in the eye.) Taking away both person and environment, the correct order has always been in effect. (If both the person and the environment are changed, then the correct order can be implemented.) Regardless of Buddha or patriarch, not speaking of the feelings of saints and mortals. (Regardless of Buddha or patriarch, they do not speak of the feelings of saints and mortals.) Intending to offend the hair-splitting sword, it is like encountering a wooden blind man. (If you want to offend the hair-splitting sword, it's like encountering a wooden man.) Advancing to seek wonderful understanding, deliberately slaying spirits. (If you advance to seek wonderful understanding, it is deliberately slaying spirits.) Neither person nor environment taken away, contemplation's intention is not biased. (If neither the person nor the environment is changed, then contemplation will not be biased.) Host and guest differ slightly in words, question and answer are complete in principle. (The words of the host and guest differ slightly, but the principles of the question and answer are complete.) Breaking through the moon in the clear pool, piercing through the blue sky. (Breaking through the moon's reflection in the clear pool, piercing through the blue sky.) Unable to understand the wonderful function, drowning in the absence of affinity. (If you cannot understand the wonderful function, you will drown in the absence of affinity.)' A monk asked: 'What is the guest within the guest?' Zen Master Zhaozhou replied: 'Leaning against the door like a drunkard, speaking and breathing without shame.' (It means leaning against the door like a drunkard, speaking and breathing without feeling ashamed.) The monk asked: 'What is the host within the guest?' Zen Master Zhaozhou replied: 'Mouth reciting Amitabha, holding a double staff, blind eyes with pupils not showing.' (It means reciting Amitabha Buddha, holding a double staff, blind eyes with pupils not showing.) The monk asked: 'What is the guest within the host?' Zen Master Zhaozhou replied: 'Raising the ancestral seal for use at the moment, benefiting beings should know that the words carry sorrow.' (It means raising the ancestral seal for use at the appropriate moment, benefiting beings should know that the words carry compassion.) The monk asked: 'What is the host within the host?' Zen Master Zhaozhou replied: 'Holding the Moyé (Moye) sword horizontally, the entire correct order, in the peaceful universe, slaying the foolish and stubborn.' (It means holding the Moye (a legendary sword) horizontally, the entire correct order, in the peaceful universe, slaying the foolish and stubborn.) The monk asked: 'Since it is a peaceful universe, why still slay the foolish and stubborn?' Zen Master Zhaozhou replied: 'Not allowed to walk at night but insisting on holding a fire, must show it to people in the middle of the road.' (It means not allowed to walk at night but insisting on holding a fire, must show it to people in the middle of the road.)

Zen Master Shan Cui of Dingzhou

General Wang Linggong of the state set up a seat in the yamen and invited Zen Master Shan Cui to preach. Zen Master Shan Cui ascended the seat, picked up the staff, and said: 'Strike if you come out, strike if you don't come out.' A monk came out and said: 'Zen Cui!' Zen Master Shan Cui put down the staff and said: 'Standing for a long time, General, please take care.' A monk asked: 'What is the meaning of the Patriarch's coming from the West?' (What is the true meaning of Bodhidharma's coming from the West?) Zen Master Shan Cui replied: 'Dingzhou (name of a place) porcelain sounds like a bell.' (The porcelain produced in Dingzhou (a place name) sounds as loud as a bell.) The monk said: 'This disciple does not understand, what is the meaning?' (This disciple does not understand, what is the meaning?) Zen Master Shan Cui replied: 'Mouth to mouth clearly without deviation.' (Passed down from mouth to mouth, clearly without deviation.)

鎮州萬壽和尚

僧問。如何是迦葉上行衣。師曰。鶴飛千點雪。云鎖萬重山。問如何是丈六金身。師曰。袖頭打領。腋下剜襟。曰學人不會。師曰。不會請人裁。師訪寶壽。壽坐不起。師展坐具。壽下禪床。師卻坐。壽驟入方丈。閉卻門。知事見師坐不起曰。請和尚庫下喫茶。師乃歸院。翌日寶壽來複謁。師踞禪床。壽展坐具。師亦下禪床。壽卻坐。師歸方丈閉卻門。壽入侍者寮。取灰圍卻方丈門。便歸去。師遂開門。見曰。我不恁么。他卻恁么。

幽州譚空和尚

鎮州牧有姑。為尼行腳回。欲開堂為人。牧令師勘過。師問曰。見說汝欲開堂為人。是否。尼曰是。師曰。尼是五障之身。汝作么生為人。尼曰。龍女八歲。南方無垢世界成等正覺。又作么生。師曰。龍女有十八變。你試一變看。尼曰。設使變得。也祇是個野狐精。師便打。牧聞舉。乃曰。和尚棒折那。僧問。德山棒。臨濟喝。未審那個最親。師曰。已前在眾里。老僧也曾商量來。僧便喝。師曰。卻是汝會。僧曰。錯師便打。上堂。眾集。有僧出曰。擬問不問時如何。師曰。嗄僧便喝。師曰。㘞。僧又喝。師拈拄杖。僧曰。瞎。師拋下拄杖曰。今日失利。僧曰。草賊大敗。便歸眾。師以手向空點一點曰。大眾還有人辯得么。若有辯

得者。出來對眾道看。師良久曰。頂門上眼也鑒不破。便下座。寶壽和尚問。除卻中上二根人來時。師兄作么生。師曰。汝適來舉。早錯也。壽曰。師兄也不得無過。師曰。汝卻與我作師兄。壽側掌曰。這老賊。

襄州歷村和尚

僧問。如何是。觀其音聲而得解脫。師將火箸敲柴曰。汝還聞么。曰聞。師曰。誰不解脫。師煎茶次。僧問。如何是祖師西來意。師舉起茶匙。僧曰。莫祇這便當否。師擲向火中。

滄州米倉和尚

州牧請師與寶壽入廳供養。令人傳語。請二長老譚論佛法。壽曰。請師兄答話。師便喝。壽曰。某甲話也未問。喝作么。師曰。猶嫌少在。壽卻與一喝。

新羅國智異山和尚

一日示眾曰。冬不寒臘后看。便下座。

常州善權山徹禪師

僧問。祖意教意。是同是別。師曰。冬寒夏熱。曰此意如何。師曰。炎天宜散袒冬后更深藏。

金沙和尚

僧問。如何是祖師西來意。師曰。聽曰。恁么則大眾側聆。師曰。十萬八千。

齊聳禪師

僧問。如何是佛。師曰。老僧並不知。曰和尚是大善知識。為甚麼不知。師曰。老僧不曾接下機。問如何是道。師曰。往來無障礙。復曰。忽遇大海作么生過。僧擬議。師便打。

雲山和

【現代漢語翻譯】現代漢語譯本得者出來對眾人說道。師父沉默良久說：『頂門上的眼睛也鑑別不破。』便下座。寶壽和尚問：『除去中上二根之人來時，師兄你作何說法？』師父說：『你剛才提問，早就錯了。』寶壽說：『師兄你也不可能沒有過失。』師父說：『你卻要與我做師兄。』寶壽側掌說：『這老賊。』

襄州歷村和尚

僧人問：『如何是觀其音聲而得解脫？』師父將火箸敲柴說：『你還聽見嗎？』僧人說：『聽見。』師父說：『誰不得解脫？』師父煎茶時，僧人問：『如何是祖師西來意？』師父舉起茶匙。僧人說：『莫非就是這個嗎？』師父將茶匙擲向火中。

滄州米倉和尚

州牧請師父與寶壽入廳供養，令人傳話說：『請二位長老談論佛法。』寶壽說：『請師兄答話。』師父便喝斥。寶壽說：『我話還沒問，喝斥什麼？』師父說：『還嫌少呢。』寶壽也喝斥一聲。

新羅國智異山和尚

一日對眾人開示說：『冬天不寒冷，要到臘月之後才看得出來。』便下座。

常州善權山徹禪師

僧人問：『祖意（Zuyi，Patriarchal intention）和教意（Jiaoyi，doctrinal intention）是相同還是不同？』師父說：『冬天寒冷夏天炎熱。』僧人說：『這是什麼意思？』師父說：『炎熱的天氣適合袒露身體，冬天之後更要深深地藏起來。』

金沙和尚

僧人問：『如何是祖師西來意？』師父說：『聽。』僧人說：『如此說來，大眾都在側耳傾聽。』師父說：『十萬八千。』

齊聳禪師

僧人問：『如何是佛？』師父說：『老僧我並不知道。』僧人說：『和尚您是大善知識（Dashanzhishi，great virtuous teacher），為什麼不知道？』師父說：『老僧我不曾接下機（Jiexiaji，meet the potential）。』問：『如何是道？』師父說：『往來沒有障礙。』僧人又問：『忽然遇到大海該怎麼過？』僧人猶豫不決，師父便打了他。

雲山和尚

【English Translation】 English version The one who attained enlightenment came out and spoke to the crowd. The master remained silent for a long time and then said, 'Even the eye on the crown of your head cannot discern it.' Then he descended from the seat. Baoshou (name of a monk) asked, 'When people of the middle and upper faculties come, what will you say, senior brother?' The master said, 'You were already wrong when you asked the question.' Baoshou said, 'Senior brother, you cannot be without fault either.' The master said, 'You want to be my senior brother.' Baoshou slapped his palm and said, 'This old thief.'

Xiangzhou Licun (place name) Monk

A monk asked, 'What is it to attain liberation by observing sounds?' The master knocked on firewood with fire tongs and said, 'Do you hear it?' The monk said, 'I hear it.' The master said, 'Who is not liberated?' While the master was brewing tea, a monk asked, 'What is the meaning of the Patriarch's (referring to Bodhidharma) coming from the West?' The master raised a tea spoon. The monk said, 'Is it just this?' The master threw the tea spoon into the fire.

Cangzhou Micang (place name) Monk

The governor invited the master and Baoshou into the hall for offerings, and sent someone to convey the message, 'Please, the two elders, discuss the Buddha Dharma.' Baoshou said, 'Please, senior brother, answer.' The master then shouted. Baoshou said, 'I haven't even asked the question yet, why are you shouting?' The master said, 'It's still not enough.' Baoshou also shouted.

Silla (ancient Korean kingdom) Zhishan (place name) Monk

One day, he addressed the assembly, saying, 'Winter is not cold; you will see after the twelfth lunar month.' Then he descended from the seat.

Changzhou Shanquan Mountain (place name) Che (name of a monk) Zen Master

A monk asked, 'Are the Patriarch's intention (Zuyi) and the doctrinal intention (Jiaoyi) the same or different?' The master said, 'Winter is cold, and summer is hot.' The monk said, 'What does this mean?' The master said, 'In hot weather, it is suitable to be bare-chested; after winter, it is even more important to hide deeply.'

Jinsha (place name) Monk

A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Listen.' The monk said, 'In that case, everyone is listening attentively.' The master said, 'One hundred and eight thousand.'

Qi Song (name of a monk) Zen Master

A monk asked, 'What is Buddha?' The master said, 'This old monk does not know.' The monk said, 'Venerable Master, you are a great virtuous teacher (Dashanzhishi), why don't you know?' The master said, 'This old monk has never met the potential (Jiexiaji).' Asked, 'What is the Dao?' The master said, 'Coming and going without obstruction.' The monk then asked, 'If you suddenly encounter the great sea, how would you cross it?' The monk hesitated, and the master struck him.

Yunshan (place name) Monk

尚

有僧從西京來。師問。還將得西京主人書來否。曰不敢妄通訊息。師曰。作家師僧天然有在。曰殘羹餿飯誰吃。師曰。獨有阇黎不甘吃。其僧乃作吐勢。師喚侍者曰。扶出這病僧著。僧便出去。師見僧來。便作起勢。僧便出去。師曰。得恁么靈利。僧便喝曰。作這個眼目。承嗣臨濟。也太屈哉。師曰。且望阇黎善傳。僧回首。師喝曰。作這個眼目。錯判諸方名言。隨後便打。

虎溪庵主

僧問。庵主在這裡多少年也。師曰。祇見冬凋夏長。年代總不記得。曰大好不記得。師曰。汝道。我在這裡得多少年也。曰冬凋夏長。聻師曰。鬧市裡虎。僧到相看。師不顧。僧曰知道。庵主有此機鋒。師鳴指一下。僧曰。是何宗旨。師便打。僧曰。知道。今日落人便宜。師曰。猶要棒吃在。有僧才入門。師便喝。僧默然。師便打。僧卻喝。師曰。好個草賊。有僧到。近前曰。不審庵主。師曰。阿誰。僧便喝。師曰。得恁么無賓主。曰猶要第二喝在。師便喝。有僧問。和尚何處人事。師曰。隴西人。曰。承聞。隴西出鸚鵡是否。師曰。是曰。和尚莫不是否。師便作鸚鵡聲。僧曰。好個鸚鵡。師便打。

覆盆庵主

問僧。甚處來。僧曰。覆盆山下來。師曰。還見庵主么。僧便喝。師便打。僧曰。作甚

【現代漢語翻譯】現代漢語譯本一位僧人從西京來。禪師問：『你帶了西京主人的信來嗎？』僧人說：『不敢隨便傳遞訊息。』禪師說：『真正的出家人，自然有他的境界。』僧人說：『殘羹餿飯誰吃？』禪師說：『只有你這個阇黎（acarya，軌範師）不肯吃。』僧人做出嘔吐的樣子。禪師叫侍者說：『把這個病僧扶出去。』僧人便出去了。禪師見僧人來，便做出要站起來的姿勢。僧人便出去了。禪師說：『多麼機靈啊！』僧人便大喝一聲說：『用這種眼光，繼承臨濟（Linji，禪宗大師），也太委屈了吧！』禪師說：『希望你好好傳達。』僧人回頭。禪師大喝一聲說：『用這種眼光，錯判了各方的名言。』隨後就打了他。

虎溪庵主（Huxi Abbot，虎溪寺的住持）僧人問：『庵主在這裡多少年了？』禪師說：『只看見冬天凋零夏天生長，年代總不記得了。』僧人說：『太好了，不記得了。』禪師說：『你說，我在這裡多少年了？』僧人說：『冬天凋零夏天生長，又怎麼樣呢？』禪師說：『鬧市裡的老虎，僧人到這裡來相看。』禪師不理睬。僧人說：『我知道庵主有這種機鋒。』禪師彈了一下手指。僧人說：『是什麼宗旨？』禪師便打他。僧人說：『我知道今天被人佔了便宜。』禪師說：『還要捱打。』有僧人剛入門，禪師便大喝一聲。僧人沉默不語。禪師便打他。僧人反而大喝一聲。禪師說：『好一個草寇。』有僧人到，走上前說：『請問庵主。』禪師說：『是誰？』僧人便大喝一聲。禪師說：『多麼沒有賓主之分。』僧人說：『還要第二次大喝。』禪師便大喝一聲。有僧人問：『和尚在哪裡出家？』禪師說：『隴西人。』僧人說：『聽說隴西出鸚鵡，是嗎？』禪師說：『是。』僧人說：『和尚莫不是鸚鵡吧？』禪師便學鸚鵡叫。僧人說：『好一個鸚鵡。』禪師便打他。

覆盆庵主（Fupen Abbot，覆盆寺的住持）問僧人：『從哪裡來？』僧人說：『從覆盆山下來。』禪師說：『還見到庵主嗎？』僧人便大喝一聲。禪師便打他。僧人說：『做什麼？』

【English Translation】 English version A monk came from Xijing (Western Capital). The master asked, 'Did you bring a letter from the master of Xijing?' The monk said, 'I dare not casually transmit messages.' The master said, 'A true monastic naturally has his own realm.' The monk said, 'Who eats leftover scraps?' The master said, 'Only you, the acarya (teacher), are unwilling to eat them.' The monk made a vomiting gesture. The master called to the attendant, 'Help this sick monk out.' The monk then left. When the master saw a monk coming, he made a gesture as if to stand up. The monk then left. The master said, 'How clever!' The monk then shouted, 'Using this kind of vision to succeed Linji (a Chan master) is too demeaning!' The master said, 'I hope you will transmit it well.' The monk turned his head. The master shouted, 'Using this kind of vision, you wrongly judge the famous sayings of all directions!' Then he hit him.

Huxi Abbot (Abbot of Tiger Creek Temple) A monk asked, 'How many years have you been here, Abbot?' The master said, 'I only see winter withering and summer growing; I don't remember the years at all.' The monk said, 'That's great, not remembering.' The master said, 'You tell me, how many years have I been here?' The monk said, 'Winter withering and summer growing, so what?' The master said, 'A tiger in the marketplace, monks come to see.' The master ignored him. The monk said, 'I know the abbot has this kind of sharp wit.' The master snapped his fingers. The monk said, 'What is the principle?' The master then hit him. The monk said, 'I know I've been taken advantage of today.' The master said, 'You still want to be beaten.' A monk had just entered the gate when the master shouted. The monk remained silent. The master then hit him. The monk shouted back. The master said, 'A good bandit.' A monk arrived, stepped forward, and said, 'May I ask, Abbot?' The master said, 'Who?' The monk then shouted. The master said, 'How lacking in host and guest!' The monk said, 'There's still a second shout needed.' The master then shouted. A monk asked, 'Where did you become a monk, Master?' The master said, 'I'm from Longxi.' The monk said, 'I heard that Longxi produces parrots, is that so?' The master said, 'Yes.' The monk said, 'Master, are you perhaps a parrot?' The master then made a parrot sound. The monk said, 'A good parrot.' The master then hit him.

Fupen Abbot (Abbot of Fupen Temple) Asked a monk, 'Where do you come from?' The monk said, 'I came down from Fupen Mountain.' The master said, 'Did you see the abbot?' The monk then shouted. The master then hit him. The monk said, 'What are you doing?'

么。師住棒。僧擬議。師又打。一日有僧從山下哭上。師閉卻門。僧于門上畫一圓相。門外立地。師從庵后出。卻從山下哭上。僧喝曰。猶作這個去就在。師便換手捶胸曰。可惜先師一場埋沒。僧曰。苦苦。師曰。庵主被謾。

桐峰庵主

僧問。和尚這裡忽遇大蟲作么生。師便作大蟲吼。僧作怖勢。師大笑。僧曰。這老賊。師曰。爭奈老僧何。有僧到庵前便去。師召阇黎。僧回首。便喝。師良久。僧曰。死卻這老漢。師便打。僧無語。師呵呵大笑。有僧入庵便把住師。師叫殺人。殺人。僧拓開曰。叫喚作甚麼。師曰。誰僧便喝。師便打。僧出外回首曰。且待。且待。師大笑。有老人入山參。師曰。住在甚處。老人不語。師曰。善能對機。老人地上拈一枝草示師。師便喝。老人禮拜。師便歸庵。老人曰。與么疑殺一切人在。

杉洋庵主

有僧到參。師問。阿誰。曰杉洋庵主。師曰。是我。僧便喝。師作噓聲。僧曰。猶要棒吃在。師便打。僧問。庵主得甚麼道理。便住此山。師曰。也欲通個來由。又恐遭人點檢。僧曰。又爭免得。師便喝。僧曰。恰是。師便打。僧大笑而出。師曰。師曰今日大敗。

定上座

初參臨濟。問如何是佛法大意。濟下禪床。擒住。師擬議。濟與一掌。師佇

【現代漢語翻譯】現代漢語譯本：

僧：怎麼樣？師父住在棒下（指用棍棒教導）。僧人猶豫不決。師父又打了他。一天，有個僧人從山下哭著上來。師父關上門。僧人在門上畫了一個圓相（佛教用語，象徵圓滿）。站在門外。師父從庵后出來，卻又從山下哭著上去。僧人喝道：『還玩這套把戲！』師父便換手捶胸說：『可惜先師一場埋沒！』僧人說：『苦啊苦啊！』師父說：『庵主被騙了！』

桐峰庵主

僧人問：『和尚這裡忽然遇到老虎怎麼辦？』師父便學老虎吼叫。僧人作出害怕的樣子。師父大笑。僧人說：『這老賊！』師父說：『奈何老僧？』有個僧人到庵前便要離開。師父叫道：『阇黎（梵語，意為『親教師』）！』僧人回頭。便喝。師父沉默良久。僧人說：『死掉這老漢！』師父便打他。僧人無話可說。師父呵呵大笑。有個僧人進入庵里便抓住師父。師父叫道：『殺人啦！殺人啦！』僧人放開他說：『叫喚什麼？』師父說：『誰？』僧人便喝。師父便打他。僧人出去后回頭說：『且等著！且等著！』師父大笑。有個老人進山參拜。師父說：『住在哪裡？』老人不說話。師父說：『善於隨機應變。』老人從地上拿起一根草給師父看。師父便喝。老人禮拜。師父便回庵里。老人說：『這樣疑殺一切人啊！』

杉洋庵主

有個僧人來參拜。師父問：『是誰？』答：『杉洋庵主。』師父說：『是我。』僧人便喝。師父作噓聲。僧人說：『還要捱打！』師父便打他。僧人問：『庵主得到什麼道理，便住在此山？』師父說：『也想通個來由，又怕被人點檢（指被人批評）。』僧人說：『又怎麼免得了？』師父便喝。僧人說：『恰是！』師父便打他。僧人大笑而出。師父說：『師父今日大敗。』

定上座

初次參拜臨濟（禪師）。問：『如何是佛法大意？』臨濟下禪床，擒住他。師父猶豫不決。臨濟給他一掌。師父佇立。現代漢語譯本：

【English Translation】 English version:

Monk: What? The master dwells in the stick (referring to teaching with a stick). The monk hesitated. The master struck him again. One day, a monk came up from the foot of the mountain crying. The master closed the door. The monk drew a circle (a Buddhist symbol representing completeness) on the door and stood outside. The master came out from behind the hermitage, but then went down the mountain crying. The monk shouted: 'Still playing this trick!' The master then changed hands and beat his chest, saying: 'What a pity, my late teacher is completely buried!' The monk said: 'Bitter, bitter!' The master said: 'The hermitage master has been deceived!'

Tongfeng Hermitage Master

A monk asked: 'What should I do if I suddenly encounter a tiger here, Master?' The master then imitated a tiger's roar. The monk pretended to be frightened. The master laughed loudly. The monk said: 'This old thief!' The master said: 'What can you do to this old monk?' A monk arrived in front of the hermitage and was about to leave. The master called out: 'Jiali (Sanskrit for 'Kalyanamitra', meaning 'spiritual friend')!' The monk turned his head. Then shouted. The master was silent for a long time. The monk said: 'This old man is dead!' The master then struck him. The monk had nothing to say. The master laughed heartily. A monk entered the hermitage and grabbed the master. The master shouted: 'Murder! Murder!' The monk released him and said: 'What are you shouting about?' The master said: 'Who?' The monk then shouted. The master then struck him. The monk went out and turned his head, saying: 'Just wait! Just wait!' The master laughed loudly. An old man entered the mountain to pay respects. The master said: 'Where do you live?' The old man did not speak. The master said: 'Good at responding to the situation.' The old man picked up a blade of grass from the ground and showed it to the master. The master then shouted. The old man bowed. The master then returned to the hermitage. The old man said: 'In this way, you cause everyone to be suspicious!'

Shanyang Hermitage Master

A monk came to pay respects. The master asked: 'Who is it?' He replied: 'The Shanyang Hermitage Master.' The master said: 'It is I.' The monk then shouted. The master made a hissing sound. The monk said: 'You still want to be beaten!' The master then struck him. The monk asked: 'What principle did the hermitage master attain to, that he dwells on this mountain?' The master said: 'I also want to explain the reason, but I am afraid of being criticized.' The monk said: 'How can you avoid it?' The master then shouted. The monk said: 'Exactly!' The master then struck him. The monk laughed loudly and left. The master said: 'The master has been greatly defeated today.'

Zen Master Ding

First time visiting Linji (Zen Master). Asked: 'What is the great meaning of the Buddha-dharma?' Linji got off the Zen seat, grabbed him. The master hesitated. Linji gave him a slap. The master stood still.

思。傍僧曰。定上座何不禮拜。師方作禮。忽然大悟。后南遊。路逢巖頭雪峰欽山三人。巖頭問。上座甚處來。師曰。臨濟來。巖曰。和尚萬福。師曰。和尚已順世也。巖曰。某甲三人特去禮拜。薄福不遇。不知和尚在日有何言句。請上座舉一兩則。師遂舉。臨濟上堂曰。赤肉團上有一無位真人。常在汝等諸人面門出入。未證據者看看。時有僧問。如何是無位真人。濟下禪床搊住曰。道道。僧擬議。濟拓開曰。無位真人是甚麼乾屎橛。巖頭不覺吐舌。雪峰曰。臨濟大似白拈賊。欽山曰。何不道。赤肉團上非無位真人。師便擒住曰。無位真人。與非無位真人。相去多少。速道。速道。欽山被擒。直得面黃面青。語之不得。巖頭雪峰曰。這新戒不識好惡。觸忤上座。且望慈悲。師曰。若不是這兩個老漢。𡎺殺這尿床鬼子。師在鎮府齋回。到橋上坐次。逢三人座主。一人問。如何是禪河深處。須窮到底。師擒住擬拋向橋下。二座主近前諫曰。莫怪觸忤上座。且望慈悲。師曰。若不是這兩個座主。直教他窮到底。

奯上座

離臨濟參德山。山才見下禪床。作抽坐具勢。師曰。這個且置。或遇心境一如底人來。向伊道個甚麼。免被諸方檢責。山曰。猶較昔日三步在。別作個主人公來。師便喝。山默然。師曰。塞卻這

【現代漢語翻譯】現代漢語譯本：思（音譯，無特定含義）。傍僧問道：『定上座（對僧人的尊稱）為何不禮拜？』師父這才作禮，忽然大悟。後來向南遊歷，路上遇到巖頭（僧人名）、雪峰（僧人名）、欽山（僧人名）三人。巖頭問道：『上座（對僧人的尊稱）從哪裡來？』師父說：『從臨濟（地名，也是臨濟宗的創始人）來。』巖頭說：『和尚（對僧人的尊稱）萬福。』師父說：『和尚已經圓寂了。』巖頭說：『我們三人特地去禮拜，可惜福薄沒有遇到。不知道和尚在世時有什麼言語，請上座舉一兩則。』師父於是舉了臨濟上堂時說的話：『赤肉團（指人的身體）上有一無位真人（指人的本性），常在你們諸人的面門出入，沒有證據的人看看。』當時有僧人問：『如何是無位真人？』臨濟下禪床抓住他說：『道道（說出來，說出來）！』僧人猶豫。臨濟推開他說：『無位真人是什麼乾屎橛（比喻不值錢的東西）！』巖頭不覺吐舌。雪峰說：『臨濟太像白拈賊（空手套白狼的人）！』欽山說：『何不說，赤肉團上非無位真人。』師父便擒住他說：『無位真人，與非無位真人，相去多少？快說，快說！』欽山被擒，嚇得面色發黃發青，說不出話來。巖頭、雪峰說：『這新戒（剛出家的僧人）不識好歹，觸犯了上座，還望慈悲。』師父說：『若不是這兩個老漢，𡎺殺這尿床鬼子（罵人的話）。』師父在鎮府齋飯回來，到橋上坐著，遇到三個座主（精通佛經的僧人），一人問：『如何是禪河深處，須窮到底？』師父擒住他想拋向橋下，二座主上前勸阻說：『莫怪觸犯了上座，還望慈悲。』師父說：『若不是這兩個座主，直接教他窮到底。』

奯（音譯，無特定含義）上座

離開臨濟去參拜德山（僧人名）。德山剛看見他下禪床，作出要抽坐具（僧人坐禪用的墊子）的姿勢。師父說：『這個且放一邊，如果遇到心境一如的人來，向他說個什麼，免得被各方責問？』德山說：『還比過去慢了三步。另外找個主人公來。』師父便喝斥。德山沉默。師父說：『塞卻這（堵住這）。』

【English Translation】 English version: Si (transliteration, no specific meaning). A monk beside him asked, 'Why doesn't Zen Master Ding (a respectful term for monks) bow?' The master then made a bow and suddenly had a great enlightenment. Later, he traveled south and met Yan Tou (name of a monk), Xue Feng (name of a monk), and Qin Shan (name of a monk). Yan Tou asked, 'Where does the Zen Master (a respectful term for monks) come from?' The master said, 'From Linji (place name, also the founder of the Linji school).' Yan Tou said, 'May the Abbot (a respectful term for monks) have blessings.' The master said, 'The Abbot has already passed away.' Yan Tou said, 'The three of us specially went to pay respects, but unfortunately, we were not fortunate enough to meet him. I don't know what words the Abbot had when he was alive. Please, Zen Master, give us one or two examples.' The master then cited what Linji said when he ascended the hall: 'On the red flesh mass (referring to the human body), there is a True Man of No Rank (referring to one's inherent nature), who constantly enters and exits through the gates of your faces. Those who have not proven it, take a look.' At that time, a monk asked, 'What is the True Man of No Rank?' Linji got off the Zen bed, grabbed him, and said, 'Speak, speak!' The monk hesitated. Linji pushed him away and said, 'What is the True Man of No Rank? A piece of dry shit!' Yan Tou couldn't help but stick out his tongue. Xue Feng said, 'Linji is too much like a white-handed thief (someone who gets something for nothing)!' Qin Shan said, 'Why not say, on the red flesh mass, there is no True Man of No Rank.' The master then grabbed him and said, 'How much difference is there between the True Man of No Rank and the Non-True Man of No Rank? Speak quickly, speak quickly!' Qin Shan was captured, so frightened that his face turned yellow and green, unable to speak. Yan Tou and Xue Feng said, 'This new initiate (newly ordained monk) does not know good from bad and has offended the Zen Master. We hope for compassion.' The master said, 'If it weren't for these two old men, I would have killed this bed-wetting ghost (a term of abuse).' The master returned from a vegetarian meal in the town government and sat on the bridge when he met three lecturers (monks proficient in Buddhist scriptures). One person asked, 'What is the deepest part of the Zen River? One must explore it to the end.' The master grabbed him and wanted to throw him off the bridge. The two lecturers stepped forward to dissuade him, saying, 'Don't blame him for offending the Zen Master. We hope for compassion.' The master said, 'If it weren't for these two lecturers, I would have directly taught him to explore to the end.'

Zen Master Hui (transliteration, no specific meaning)

Leaving Linji to visit Deshan (name of a monk). As soon as Deshan saw him getting off the Zen bed, he made a gesture to pull the sitting mat (a cushion used by monks for meditation). The master said, 'Let's put this aside for now. If someone with a unified mind and state comes, what should I say to him to avoid being questioned by all parties?' Deshan said, 'It's still three steps slower than before. Find another protagonist.' The master then shouted. Deshan was silent. The master said, 'Block this.'

老漢咽喉也。拂袖便出。(溈山聞舉云。奯上座雖得便宜。爭柰掩耳偷鈴)又參百丈。茶罷。丈曰。有事相借問得么。師曰。幸自非言。何須甌茶。丈曰。與么則許借問。丈曰。收得安南又憂塞北。師擘開胸曰。與么不與么。丈曰。要且難構。要且難構。師曰。知即得。知即得(仰山云。若有人知得此二人落處。不妨奇特。若辨不得。大似日中迷路)。

南嶽下六世

興化獎禪師法嗣

汝州南院慧颙禪師(亦曰寶應)

上堂。赤肉團上。壁立千仞。僧問。赤肉團上。壁立千仞。豈不是和尚道。師曰是。僧便掀倒禪床。師曰。這瞎驢亂作。僧擬議。師便打。問僧。近離甚處。曰長水。師曰。東流西流。曰總不恁么。師曰。作么生。僧珍重。師便打。僧參。師舉拂子。僧曰。今日敗缺師放下拂子。僧曰。猶有這個在。師便打。問僧。近離甚處。曰襄州。師曰。來作甚麼。曰特來禮拜和尚。師曰。恰遇寶應老不在。僧便喝。師曰。向汝道不在。又喝作甚麼。僧又喝。師便打。僧禮拜。師曰。這棒本是汝打我。我且打汝。要此話大行。瞎漢。參堂去。思明和尚未住西院時。到參。禮拜了曰。無可人事。從許州來。收得江西剃刀一柄。獻和尚。師曰。汝從許州來。為甚卻收得江西剃刀。明把師手掐一掐

【現代漢語翻譯】現代漢語譯本：

老漢的咽喉也。拂袖便走。（溈山（Weishan，禪師名）聽了這件事說：奯（Huò，人名）上座雖然佔了便宜，爭奈掩耳盜鈴。）又去參拜百丈（Baizhang，禪師名）。茶喝完了，百丈說：『有件事想借問一下，可以嗎？』師說：『本來就不是言語能表達的，何必用茶來掩飾？』百丈說：『既然這樣，就允許我問了。』百丈說：『收復了安南（Annan，地名）又擔心塞北（Saibei，地名）。』師敞開胸膛說：『這樣不這樣？』百丈說：『終究難以構成，終究難以構成。』師說：『知道就是知道，知道就是知道。』（仰山（Yangshan，禪師名）說：如果有人知道這兩個人落腳之處，那就不妨奇特了。如果分辨不出來，就像大白天迷路一樣。）

南嶽（Nanyue，山名）下六世

興化獎（Xinghua Jiang，禪師名）禪師的法嗣

汝州（Ruzhou，地名）南院慧颙（Nanyuan Huiyong，禪師名，也叫寶應（Baoying））禪師

上堂說法。『赤肉團上，壁立千仞。』有僧人問：『赤肉團上，壁立千仞，豈不是和尚的道？』師說：『是。』僧人便掀翻禪床。師說：『這瞎驢胡作非爲。』僧人剛要說話，師便打。問僧人：『最近從哪裡來？』答：『長水（Changshui，地名）。』師說：『是東流還是西流？』答：『總不是這樣。』師說：『怎麼說？』僧人珍重。師便打。有僧人來參拜，師舉起拂子。僧人說：『今日敗缺。』師放下拂子。僧人說：『還有這個在。』師便打。問僧人：『最近從哪裡來？』答：『襄州（Xiangzhou，地名）。』師說：『來做什麼？』答：『特來禮拜和尚。』師說：『恰好遇到寶應老不在。』僧人便喝一聲。師說：『跟你說不在，又喝什麼？』僧人又喝一聲。師便打。僧人禮拜。師說：『這棒本來是你要打我的，我且打你。要讓這話廣為流傳，瞎漢，去參堂吧。』思明（Siming，人名）和尚還沒住持西院（Xiyuan，地名）的時候，來參拜。禮拜完畢后說：『沒有什麼可以人事的，從許州（Xuzhou，地名）來，收得江西（Jiangxi，地名）剃刀一把，獻給和尚。』師說：『你從許州來，為什麼卻收得江西剃刀？』思明把師父的手掐了一下。

【English Translation】 English version:

The old man's throat, too. He flicked his sleeves and left. (Weishan (禪師名, Zen master's name) heard this and said: Although Zen practitioner Huo (人名, personal name) gained an advantage, it's like covering one's ears to steal a bell.) He also visited Baizhang (禪師名, Zen master's name). After tea, Baizhang said, 'Is it alright if I borrow something to ask?' The master said, 'It is fortunate that it is beyond words, why use tea?' Baizhang said, 'In that case, I am allowed to ask.' Baizhang said, 'Having recovered Annam (地名, place name), there is still worry about Saibei (地名, place name).' The master opened his chest and said, 'Like this or not like this?' Baizhang said, 'Ultimately difficult to construct, ultimately difficult to construct.' The master said, 'Knowing is knowing, knowing is knowing.' (Yangshan (禪師名, Zen master's name) said, 'If someone knows where these two people are, it would be quite remarkable. If one cannot discern, it is like being lost in broad daylight.')

The sixth generation after Nanyue (山名, mountain name)

A Dharma heir of Zen Master Xinghua Jiang (禪師名, Zen master's name)

Zen Master Huiyong of Nanyuan (地名, place name) in Ruzhou (地名, place name) (also called Baoying (寶應))

Ascending the hall. 'On the red flesh ball, a thousand-仞 cliff stands.' A monk asked, 'On the red flesh ball, a thousand-仞 cliff stands, isn't that the abbot's Dao?' The master said, 'It is.' The monk then overturned the Zen bed. The master said, 'This blind donkey is acting recklessly.' As the monk hesitated, the master struck him. He asked a monk, 'Where have you come from recently?' He replied, 'Changshui (地名, place name).' The master said, 'Eastward flow or westward flow?' He replied, 'Not like that at all.' The master said, 'How so?' The monk cherished it. The master struck him. A monk came to visit, and the master raised his whisk. The monk said, 'Today is a failure.' The master put down the whisk. The monk said, 'There is still this.' The master struck him. He asked a monk, 'Where have you come from recently?' He replied, 'Xiangzhou (地名, place name).' The master said, 'What have you come to do?' He replied, 'Specifically to pay respects to the abbot.' The master said, 'It just so happens that old Baoying is not here.' The monk then shouted. The master said, 'Having told you he is not here, why shout?' The monk shouted again. The master struck him. The monk bowed. The master said, 'This staff was originally for you to hit me, but I will hit you instead. To make this saying widely known, blind man, go to the meditation hall.' When Venerable Siming (人名, personal name) had not yet resided in the West Courtyard (地名, place name), he came to visit. After bowing, he said, 'There is nothing to offer, I came from Xuzhou (地名, place name) and obtained a Jiangxi (地名, place name) razor, and offer it to the abbot.' The master said, 'You came from Xuzhou, why did you obtain a Jiangxi razor?' Siming pinched the master's hand.

。師曰。侍者收取。明以衣袖拂一拂便行。師曰。阿剌剌。阿剌剌。上堂。諸方祇具啐啄同時眼。不具啐啄同時用。僧便問。如何是啐啄問時用。師曰。作家不啐啄。啐啄同時失。曰此猶未是某甲問處。師曰。汝問處作么生。僧曰。失師便打。其僧不肯。後於雲門會下。聞二僧舉此話。一僧曰。當時南院棒折那。其僧忽契悟。遂奔回省覲。師已圓寂。乃謁風穴。穴一見便問。上座莫是當時。問先師啐啄同時話底么。僧曰。是師曰。汝當時作么生會。曰某甲當時如在燈影里行相似。穴曰。汝會也。問古殿重興時如何。師曰。明堂瓦插檐。曰與么則莊嚴畢備也。師曰。斬草蛇頭落。問如何是佛法大意。師曰。無量大病源。曰請師醫。師曰。世醫拱手。問匹馬單槍來時如何。師曰。且待我斫棒。問如何是無相涅槃。師曰。前三點。后三點曰。無相涅槃請師證照。師曰。三點前。三點后。問凡聖同居時如何。師曰。兩個貓兒一個獰。問如何是無縫塔。師曰。八花九裂。曰如何是塔中人。師曰。頭不梳。面不洗。問如何是佛。師曰。待有即向你道。曰與么則和尚無佛也。師曰。正當好處。曰如何是好處。師曰。今日是三十日。問園頭。瓠子開花也未。曰開花已久。師曰。還著子也無。曰昨日遭霜了也。師曰。大眾吃個甚麼。僧擬

【現代漢語翻譯】現代漢語譯本：師父說：『侍者收起來。』第二天用衣袖拂一拂就走了。師父說：『阿剌剌（ā là là，感嘆詞）。阿剌剌。』上堂說法，說：『各方禪者都具備師生相互啓發、時機成熟的眼力，但不具備師生相互啓發、時機成熟的運用。』有僧人便問：『如何是師生相互啓發、時機成熟的運用？』師父說：『內行的人不相互啓發，相互啓發就錯失了時機。』僧人說：『這還不是我想問的地方。』師父說：『你想問的地方是怎樣？』僧人說：『錯失了就捱打。』那僧人不肯領悟。後來在雲門文偃禪師門下，聽到兩個僧人提起這段話，一個僧人說：『當時南院慧颙禪師的棒子應該打斷。』那僧人忽然領悟，於是奔回去拜見南院慧颙禪師，但師父已經圓寂了，就去拜見風穴延沼禪師。風穴延沼禪師一見他就問：『上座莫非就是當時問先師師生相互啓發、時機成熟那段話的人嗎？』僧人說：『是的。』風穴延沼禪師說：『你當時是怎麼理解的？』僧人說：『我當時就像在燈影里行走一樣。』風穴延沼禪師說：『你領悟了。』又問：『古寺重興時如何？』師父說：『明堂的瓦片插在屋檐上。』僧人說：『這樣就莊嚴完備了。』師父說：『斬斷草，蛇頭就落了。』問：『如何是佛法大意？』師父說：『無量的大病根源。』僧人說：『請師父醫治。』師父說：『世間的醫生拱手無策。』問：『單槍匹馬來時如何？』師父說：『且等我砍你的棒子。』問：『如何是無相涅槃（wú xiàng niè pán，超越一切表象的涅槃）？』師父說：『前三點，后三點。』僧人說：『無相涅槃請師父印證。』師父說：『三點前，三點后。』問：『凡夫和聖人同住時如何？』師父說：『兩個貓兒一個兇。』問：『如何是無縫塔（wú fèng tǎ，比喻沒有破綻的境界）？』師父說：『八花九裂。』僧人說：『如何是塔中人？』師父說：『頭不梳，面不洗。』問：『如何是佛（fó，覺悟者）？』師父說：『等有了就告訴你。』僧人說：『這樣說和尚您就沒有佛了。』師父說：『正在好處。』問：『如何是好處？』師父說：『今天是三十日。』問園頭：『瓠子開花了嗎？』園頭說：『開花很久了。』師父說：『結果了嗎？』園頭說：『昨天遭霜了。』師父說：『大眾吃個什麼？』僧人想要……

【English Translation】 English version: Master said, 'Attendant, take it away.' The next day, he brushed it with his sleeve and left. Master said, 'Ararara (ā là là, exclamation). Ararara.' He ascended the Dharma hall and said, 'All directions possess the eye for simultaneous pecking from within and without, but not the application of simultaneous pecking.' A monk then asked, 'What is the application of simultaneous pecking?' Master said, 'An expert does not peck; simultaneous pecking is a loss.' The monk said, 'This is still not where I am asking.' Master said, 'How is your asking?' The monk said, 'If I miss, I will be beaten.' The monk did not understand. Later, under Yunmen Wenyan's assembly, he heard two monks mention this story. One monk said, 'At that time, Nanyuan's (Nányuàn, referring to Nanyuan Huiyong) staff should have been broken.' The monk suddenly awakened and rushed back to pay respects, but the Master had already passed away. He then visited Fengxue (Fēngxué, referring to Fengxue Yanzhao). Fengxue, upon seeing him, asked, 'Are you the one who asked the late Master about simultaneous pecking?' The monk said, 'Yes.' Master said, 'How did you understand it at that time?' The monk said, 'At that time, I was like walking in the shadows of a lamp.' Fengxue said, 'You understand.' He asked, 'How is the restoration of the ancient temple?' Master said, 'The tiles of the Mingtang (Míngtáng, a ceremonial hall) are inserted into the eaves.' The monk said, 'Then the adornment is complete.' Master said, 'Cut the grass, and the snake's head falls.' Asked, 'What is the great meaning of the Buddha-dharma (fó fǎ, the teachings of the Buddha)?' Master said, 'A source of immeasurable great sickness.' The monk said, 'Please, Master, cure it.' Master said, 'Worldly doctors are helpless.' Asked, 'How is it when one comes with a single horse and spear?' Master said, 'Wait for me to chop your staff.' Asked, 'What is formless Nirvana (wú xiàng niè pán, Nirvana beyond all appearances)?' Master said, 'Three dots before, three dots after.' The monk said, 'Please, Master, certify formless Nirvana.' Master said, 'Three dots before, three dots after.' Asked, 'How is it when ordinary beings and sages dwell together?' Master said, 'Two cats, one fierce.' Asked, 'What is a seamless pagoda (wú fèng tǎ, a metaphor for a flawless state)?' Master said, 'Eight flowers, nine cracks.' The monk said, 'What is the person in the pagoda?' Master said, 'Hair uncombed, face unwashed.' Asked, 'What is Buddha (fó, the awakened one)?' Master said, 'When there is one, I will tell you.' The monk said, 'Then the monk does not have a Buddha.' Master said, 'Precisely the good place.' Asked, 'What is the good place?' Master said, 'Today is the thirtieth day.' Asked the gardener, 'Have the gourds blossomed?' The gardener said, 'They have been blossoming for a long time.' Master said, 'Have they borne fruit?' The gardener said, 'They were frosted yesterday.' Master said, 'What will the assembly eat?' The monk intended to...

議。師便打。問僧。名甚麼。曰普參。師曰。忽遇屎橛作么生。僧便不審。師便打。問人逢碧眼時如何。師曰。鬼爭漆桶。問龍躍江湖時如何。師曰。瞥嗔瞥喜。曰傾湫倒岳時如何。師曰。老鴉沒嘴。問萬里無雲時如何。師曰。餓虎投崖。問二王相見時如何。師曰。十字路。頭吹尺八。問如何是薝蔔林。師曰。鬼厭箭。問如何是金剛不壞身。師曰。老僧在汝腳底。僧便喝。師曰。未在。僧又喝。師便打。問上上根器人來。師還接也無。師曰。接。曰便請和尚接。師曰。且喜共你平交。問祖意教意是同是別。師曰。王尚書。李僕射。曰意旨如何。牛頭南。馬頭北。問如何是祖師西來意。師曰。五男二女。問擬伸一。問師意如何。師曰。是何公案。僧曰喏。師曰。放汝三十棒。問如何是寶應主。師曰。杓大碗小。問僧。近離甚處。曰龍興。曰發足莫過葉縣也無。僧便喝。師曰好好。問你又惡發作么。曰喚作惡發即不得。師卻喝曰。你既惡發。我也惡發。近前來。我也沒量罪過。你也沒量罪過。瞎漢。參堂去。問僧。近離甚處。曰襄州。師曰。是甚麼物恁么來。曰和尚試道看。師曰。適來禮拜底。曰錯。師曰。禮拜底錯個甚麼。曰再犯不容。師曰。三十年弄馬騎。今日被驢撲。瞎漢。參堂去。問從上諸聖。向甚麼處去。師曰

【現代漢語翻譯】現代漢語譯本僧人提問：『請問。』趙州禪師便打了他。又問僧人：『你叫什麼名字？』僧人回答：『普參。』趙州禪師說：『如果忽然遇到一根屎橛（shǐ jué，乾燥的糞便），你怎麼辦？』僧人茫然不知所措。趙州禪師便打了他。問：『遇到碧眼胡僧（bì yǎn，形容來自西域的僧人）時，該如何是好？』趙州禪師說：『鬼在爭奪漆桶。』問：『龍在江湖中騰躍時，會是怎樣？』趙州禪師說：『一會兒生氣，一會兒高興。』問：『傾倒深潭，顛覆山嶽時，會是怎樣？』趙州禪師說：『老鴉沒有嘴。』問：『萬里無雲時，會是怎樣？』趙州禪師說：『餓虎跳下懸崖。』問：『二王（指書法家王羲之、王獻之父子）相見時，會是怎樣？』趙州禪師說：『在十字路口吹奏尺八（chǐ bā，一種樂器）。』問：『什麼是薝蔔林（zhān bǔ lín，一種香樹林）？』趙州禪師說：『鬼討厭箭。』問：『什麼是金剛不壞身（jīn gāng bù huài shēn，堅不可摧的身體）？』趙州禪師說：『老僧就在你的腳底。』僧人便大喝一聲。趙州禪師說：『還不到位。』僧人又大喝一聲。趙州禪師便打了他。問：『對於上上根器（shàng shàng gēn qì，指資質極高的人）的人來，禪師您還接引嗎？』趙州禪師說：『接引。』問：『那就請和尚接引。』趙州禪師說：『很高興能與你平等交往。』問：『祖意（zǔ yì，祖師的意旨）和教意（jiào yì，佛教的教義）是相同還是不同？』趙州禪師說：『王尚書，李僕射（wáng shàng shū，lǐ pú shè，都是官名）。』問：『意旨是什麼？』趙州禪師說：『牛頭向南，馬頭向北。』問：『什麼是祖師西來意（zǔ shī xī lái yì，達摩祖師從西方來到中國的意圖）？』趙州禪師說：『五男二女。』問：『想稍微陳述一下。』問：『禪師您的意思如何？』趙州禪師說：『這是什麼公案（gōng àn，禪宗用語，指重要的案例或問題）？』僧人回答：『是。』趙州禪師說：『放你三十棒。』問：『什麼是寶應主（bǎo yìng zhǔ，指主持寶應寺的人）？』趙州禪師說：『勺子大，碗小。』趙州禪師問僧人：『你最近從哪裡來？』僧人回答：『龍興（lóng xīng，地名）。』趙州禪師說：『出發后沒到過葉縣（yè xiàn，地名）吧？』僧人便大喝一聲。趙州禪師說：『很好，很好。』問：『你又在發什麼脾氣？』僧人說：『如果說這是發脾氣，那就錯了。』趙州禪師也大喝一聲說：『你既然發脾氣，我也發脾氣。靠近前來，我也沒有衡量罪過，你也沒有衡量罪過。瞎漢，去參堂（cān táng，禪堂）去。』趙州禪師問僧人：『你最近從哪裡來？』僧人回答：『襄州（xiāng zhōu，地名）。』趙州禪師說：『是什麼東西這樣來到這裡？』僧人說：『請和尚試著說看。』趙州禪師說：『剛才禮拜的那個人。』僧人說：『錯了。』趙州禪師說：『禮拜的那個人錯在哪裡？』僧人說：『再犯就不容許了。』趙州禪師說：『三十年弄馬騎，今天卻被驢撲倒。瞎漢，去參堂去。』問：『從上以來的諸位聖賢，都到哪裡去了？』趙州禪師說：

【English Translation】 English version A monk asked, 'I beg to ask.' The Master Zhao Zhou then hit him. He further asked the monk, 'What is your name?' The monk replied, 'Pu Can.' The Master Zhao Zhou said, 'If you suddenly encounter a shit-stick (shǐ jué, dried feces), what would you do?' The monk was at a loss. The Master Zhao Zhou then hit him. Asked, 'What is it like when encountering a blue-eyed barbarian monk (bì yǎn, describing a monk from the Western Regions)?' The Master Zhao Zhou said, 'Ghosts are fighting over a lacquer bucket.' Asked, 'What is it like when a dragon leaps in the rivers and lakes?' The Master Zhao Zhou said, 'Sometimes angry, sometimes happy.' Asked, 'What is it like when overturning deep pools and toppling mountains?' The Master Zhao Zhou said, 'The crow has no beak.' Asked, 'What is it like when there are ten thousand miles without clouds?' The Master Zhao Zhou said, 'A hungry tiger throws itself off a cliff.' Asked, 'What is it like when the two Wangs (referring to the calligraphers Wang Xizhi and his son Wang Xianzhi) meet?' The Master Zhao Zhou said, 'Playing the shakuhachi (chǐ bā, a musical instrument) at the crossroads.' Asked, 'What is the Champaka forest (zhān bǔ lín, a fragrant tree forest)?' The Master Zhao Zhou said, 'Ghosts hate arrows.' Asked, 'What is the Vajra indestructible body (jīn gāng bù huài shēn, an indestructible body)?' The Master Zhao Zhou said, 'The old monk is under your feet.' The monk then shouted loudly. The Master Zhao Zhou said, 'Not yet in place.' The monk shouted again. The Master Zhao Zhou then hit him. Asked, 'When a person of the highest caliber (shàng shàng gēn qì, referring to a person of extremely high aptitude) comes, does the Master still receive them?' The Master Zhao Zhou said, 'Receive them.' Asked, 'Then please, Master, receive me.' The Master Zhao Zhou said, 'Very glad to have equal interaction with you.' Asked, 'Are the Patriarch's intention (zǔ yì, the intention of the Patriarch) and the teaching's intention (jiào yì, the doctrine of Buddhism) the same or different?' The Master Zhao Zhou said, 'Minister Wang, Vice Minister Li (wáng shàng shū, lǐ pú shè, both official titles).' Asked, 'What is the meaning?' The Master Zhao Zhou said, 'The ox's head faces south, the horse's head faces north.' Asked, 'What is the meaning of the Patriarch's coming from the West (zǔ shī xī lái yì, Bodhidharma's intention in coming to China from the West)?' The Master Zhao Zhou said, 'Five sons and two daughters.' Asked, 'Intending to state a little.' Asked, 'What is the Master's intention?' The Master Zhao Zhou said, 'What is this Koan (gōng àn, a Zen term, referring to an important case or question)?' The monk replied, 'Yes.' The Master Zhao Zhou said, 'Give you thirty blows.' Asked, 'What is the Bao Ying Master (bǎo yìng zhǔ, referring to the person in charge of Bao Ying Temple)?' The Master Zhao Zhou said, 'The spoon is big, the bowl is small.' The Master Zhao Zhou asked a monk, 'Where have you come from recently?' The monk replied, 'Long Xing (lóng xīng, a place name).' The Master Zhao Zhou said, 'After setting off, you haven't been to Ye County (yè xiàn, a place name), have you?' The monk then shouted loudly. The Master Zhao Zhou said, 'Very good, very good.' Asked, 'What temper are you throwing again?' The monk said, 'If you call this throwing a temper, then it's wrong.' The Master Zhao Zhou also shouted loudly, saying, 'Since you are throwing a temper, I am also throwing a temper. Come closer, I haven't measured the transgression, and you haven't measured the transgression. Blind man, go to the meditation hall (cān táng, Zen hall).' The Master Zhao Zhou asked a monk, 'Where have you come from recently?' The monk replied, 'Xiang Zhou (xiāng zhōu, a place name).' The Master Zhao Zhou said, 'What thing has come here like this?' The monk said, 'Please, Master, try to say.' The Master Zhao Zhou said, 'The one who bowed just now.' The monk said, 'Wrong.' The Master Zhao Zhou said, 'What is wrong with the one who bowed?' The monk said, 'No further offenses are allowed.' The Master Zhao Zhou said, 'Riding a horse for thirty years, but today being knocked down by a donkey. Blind man, go to the meditation hall.' Asked, 'Where have all the sages from the past gone?' The Master Zhao Zhou said:

。不上天堂。則入地獄。曰和尚又作么生。師曰。還知寶應老漢落處么。僧擬議。師打一拂。曰你還知吃拂子底么。曰不會。師曰。正令卻是你行。又打一拂子。

守廓侍者

問德山曰。從上諸聖。向甚麼處去。山曰。作么。作么。師曰。來點飛龍馬。跛鱉出頭來。山便休去。來日浴出。師過茶與山。山于背上。拊一下曰。昨日公案作么生。師曰。這老漢今日方始瞥地。山又休去。師行腳到襄州華嚴和尚會下。一日嚴上堂曰。大眾今日若是臨濟德山高亭大愚鳥窠船子兒孫。不用如何若何。便請單刀直入。華嚴與汝證據。師出禮拜。起便喝。嚴亦喝。師又喝。嚴亦喝。師禮拜起曰。大眾看。這老漢一場敗缺。又喝一喝。拍手歸眾。嚴下座。歸方丈。時風穴作維那。上去問訊。嚴曰。維那汝來也。叵耐守廓適來把老僧扭捏一上。待集眾打一頓趁出。穴曰。趁他遲了也。自是和尚言過。他是臨濟下兒孫。本分恁么。嚴方息怒。穴下來舉似師。師曰。你著甚來由勸這漢。我未問前。早要棒吃。得我話行。如今不打。搭卻我這話也。穴曰。雖然如是。已遍天下也。

寶壽沼禪師法嗣

汝州西院思明禪師

僧問。如何是伽藍。師曰。荊棘叢林。曰如何是伽藍中人。師曰。獾兒貉子。問如何是不變易

【現代漢語翻譯】現代漢語譯本：

不上天堂，就下地獄。那僧人問：『和尚你又如何呢？』

禪師說：『你還知道寶應老和尚的歸宿嗎？』

僧人猶豫不決。禪師用拂塵打了他一下，說：『你還知道吃拂塵的人嗎？』

僧人說：『不知道。』

禪師說：『真正號令正是你來執行。』又打了一下拂塵。

守廓侍者問德山禪師：『歷代諸佛聖賢，都到哪裡去了？』

德山禪師說：『作什麼？作什麼？』

侍者說：『來點綴飛龍馬，跛腳的鱉也想出頭。』

德山禪師便作罷。

第二天洗浴后，侍者給德山禪師送茶。德山禪師在他背上拍了一下，說：『昨天的公案怎麼樣？』

侍者說：『這老漢今天才剛剛明白。』

德山禪師又作罷。

侍者行腳到襄州華嚴和尚的座下。一天，華嚴和尚上堂說：『各位，今天如果是臨濟（Linji，禪宗大師名號）、德山（Deshan，禪宗大師名號）、高亭（Gaoting，地名）、大愚（Dayu，禪宗大師名號）、鳥窠（Niao Ke，禪宗大師名號）、船子（Chuanzi，禪宗大師名號）的子孫，不用如何如何，就請單刀直入，華嚴我來為你們作證。』

侍者出來禮拜，起身便喝一聲。華嚴和尚也喝一聲。侍者又喝一聲。華嚴和尚也喝一聲。侍者禮拜起身說：『各位看，這老漢完全失敗了。』又喝一聲，拍手回到人群中。華嚴和尚下座，回到方丈。

當時風穴（Fengxue，禪宗大師名號）擔任維那（寺院中的一種職務），上前問訊。華嚴和尚說：『維那，你來了。可惡的守廓剛才把老僧我扭捏了一番，等我召集大家打他一頓趕出去。』

風穴說：『趕他已經晚了。』

華嚴和尚是因為說了過頭話，他是臨濟的子孫，本分就是這樣。

華嚴和尚才息怒。風穴下來把這件事告訴侍者。侍者說：『你用什麼理由勸這老漢？我還沒問之前，早就該捱打了。如果我的話能行得通，現在不打，就辜負了我的話。』

風穴說：『雖然如此，已經傳遍天下了。』

寶壽沼禪師的法嗣汝州西院思明禪師有僧人問：『什麼是伽藍（Qielan，寺廟的通稱）？』

禪師說：『荊棘叢林。』

僧人問：『什麼是伽藍中的人？』

禪師說：『獾子和貉子。』

僧人問：『什麼是不變易？』

【English Translation】 English version:

If you don't go to heaven, you go to hell. The monk asked: 'What about you, venerable monk?'

The Zen master said: 'Do you know where the old man Baoying ended up?'

The monk hesitated. The Zen master struck him with a whisk, saying: 'Do you know the one who eats the whisk?'

The monk said: 'I don't know.'

The Zen master said: 'The true command is for you to carry out.' He struck again with the whisk.

The attendant Shoukuo asked Zen Master Deshan: 'Where have all the Buddhas and sages of the past gone?'

Zen Master Deshan said: 'What? What?'

The attendant said: 'To adorn the flying dragon horse, even a lame turtle wants to stick its head out.'

Zen Master Deshan then stopped.

The next day, after bathing, the attendant brought tea to Zen Master Deshan. Zen Master Deshan patted him on the back and said: 'How was yesterday's case?'

The attendant said: 'This old man has only just understood today.'

Zen Master Deshan stopped again.

The attendant traveled to Xiangzhou to the assembly of Abbot Huayan. One day, Abbot Huayan ascended the hall and said: 'Everyone, today, if you are descendants of Linji (Linji, name of a Zen master), Deshan (Deshan, name of a Zen master), Gaoting (Gaoting, place name), Dayu (Dayu, name of a Zen master), Niao Ke (Niao Ke, name of a Zen master), Chuanzi (Chuanzi, name of a Zen master), there's no need for this or that, just enter directly with a single blade, and I, Huayan, will vouch for you.'

The attendant came out, bowed, and then shouted. Abbot Huayan also shouted. The attendant shouted again. Abbot Huayan also shouted. The attendant bowed, stood up, and said: 'Everyone, look, this old man is a complete failure.' He shouted again, clapped his hands, and returned to the crowd. Abbot Huayan descended from the seat and returned to his abbot's chamber.

At that time, Fengxue (Fengxue, name of a Zen master) was serving as the director of the monastery, and went forward to inquire. Abbot Huayan said: 'Director, you have come. That detestable Shoukuo just twisted the old monk around a bit. I'll wait until I gather everyone to beat him and drive him out.'

Fengxue said: 'It's too late to drive him out.'

Abbot Huayan had spoken excessively; he is a descendant of Linji, and that's just his nature.

Only then did Abbot Huayan's anger subside. Fengxue came down and told the attendant about this. The attendant said: 'What reason did you use to persuade this old man? Before I even asked, he should have been beaten long ago. If my words can be effective, not beating him now would be betraying my words.'

Fengxue said: 'Even so, it has already spread throughout the world.'

A monk asked Zen Master Siming of Xiyuan in Ruzhou, a Dharma heir of Zen Master Baoshou Zhao: 'What is a Sangharama (Qielan, general term for a monastery)?'

The Zen master said: 'A thorny jungle.'

The monk asked: 'What are the people in the Sangharama?'

The Zen master said: 'Badgers and raccoon dogs.'

The monk asked: 'What is unchanging?'

底物。師曰。打帛石。問如何是臨濟一喝。師曰。千鈞之弩不為鼷鼠而發機。曰和尚慈悲何在。師便打。從漪上座到法席。旬日常自曰。莫道會佛法人。覓個舉話底人也無。師聞而默之。漪異日上法堂次。師召從漪。漪舉首。師曰錯。漪進三兩步。師又曰錯。漪近前。師曰。適來兩錯。是上座錯。是思明老漢錯。曰是從漪錯。師曰錯錯。乃曰。上座且在這裡過夏。共汝商量這兩錯。漪不肯。便去。后住相州天平山。每舉前話曰。我行腳時。被惡風吹。到汝州。有西院長老。勘我連下兩錯。更留我過夏。待共我商量。我不道恁么時錯。我發足向南方去時。早知錯了也(首山念云。據天平作恁么解會未夢見。西院在何故話在)。

寶壽和尚(第二世)

在先寶壽為供養主。壽問。父母未生前。還我本來面目來。師立至夜深下語不契。翌日辭去。壽曰。汝何往。師曰。昨日蒙和尚設問。某甲不契。往南方參知識去。壽曰。南方禁夏不禁冬。我此間禁冬不禁夏。汝且作街坊過夏。若是佛法。阛阓之中。浩浩紅塵。常說正法。師不敢違。一日街頭見兩人交爭。揮一拳曰。你得恁么無面目。師當下大悟。走見寶壽。未及出語。壽便曰。汝會也。不用說。師便禮拜。壽臨遷化時。囑三聖請師開堂。師開堂日。三聖推出一

【現代漢語翻譯】底物。西院思明禪師說：『這是打帛石。』學僧問：『如何是臨濟義玄禪師的一喝？』西院思明禪師說：『千鈞之弩不會因為鼷鼠而發射。』學僧說：『和尚的慈悲在哪裡？』西院思明禪師便打了他。從漪上座來到法席，十天里常常自言自語：『不要說會佛法的人，找個能理解話頭的人都沒有。』西院思明禪師聽了默默不語。從漪後來上法堂時，西院思明禪師叫從漪。從漪抬頭。西院思明禪師說：『錯。』從漪向前走了三兩步。西院思明禪師又說：『錯。』從漪走近前。西院思明禪師說：『剛才兩次錯，是上座錯，還是我思明老漢錯？』從漪說：『是從漪錯。』西院思明禪師說：『錯錯。』於是說：『上座且在這裡過夏天，一起商量這兩處錯。』從漪不肯，便離開了。後來住在相州天平山，每次提起之前的話就說：『我行腳時，被惡風吹到汝州，有西院長老，勘驗我連下兩錯，還留我過夏天，要和我商量。我不說那時錯，我動身向南方去時，早就知道錯了啊！』（首山省念禪師評論說：『依天平山的理解，還沒夢到呢。西院思明禪師的意圖在哪裡？話頭又在哪裡？』）

寶壽和尚（第二世）

先前寶壽禪師是供養主。有僧人問：『父母未生前，我的本來面目是什麼？』寶壽禪師站立到深夜，回答不契合。第二天，僧人告辭離開。寶壽禪師問：『你往哪裡去？』僧人說：『昨天蒙和尚提問，我不能領會，往南方參訪善知識去。』寶壽禪師說：『南方允許過冬，不允許過夏，我這裡允許過夏，不允許過冬。你且在這裡像街坊鄰居一樣過夏天。如果是佛法，即使在鬧市之中，滾滾紅塵之中，也能常說正法。』僧人不敢違背。一天在街頭看見兩人爭吵，揮一拳說：『你竟然這麼不要臉面！』僧人當下大悟，跑去見寶壽禪師，還沒來得及說話，寶壽禪師便說：『你明白了。不用說了。』僧人便禮拜。寶壽禪師臨終時，囑咐三聖禪師請這位僧人來開堂。這位僧人開堂那天，三聖禪師推出一……

【English Translation】 A monk asked. The master (Xiyuan Siming) said, 'This is hitting Bo stone.' The monk asked, 'What is Linji Yixuan's (Linji Yixuan, founder of the Linji school of Chan Buddhism) shout?' The master said, 'A thousand-catty crossbow is not triggered for a shrew.' The monk said, 'Where is the abbot's compassion?' The master then struck him. The monk Congyi came to the Dharma seat, and for ten days often said to himself, 'Don't talk about people who understand the Buddha-dharma; there isn't even anyone who can understand the topic.' The master heard this and remained silent. Later, when Congyi ascended the Dharma hall, the master called out to Congyi. Congyi raised his head. The master said, 'Wrong.' Congyi took three or two steps forward. The master said again, 'Wrong.' Congyi approached. The master said, 'The two mistakes just now, are they the monk's mistake, or are they this old man Siming's mistake?' Congyi said, 'It is Congyi's mistake.' The master said, 'Wrong, wrong.' Then he said, 'Monk, stay here for the summer and let's discuss these two mistakes together.' Congyi refused and left. Later, he lived on Mount Tianping in Xiangzhou. Every time he mentioned the previous conversation, he would say, 'When I was traveling, I was blown by an evil wind to Ruzhou. There was an elder of Xiyuan who examined me and gave me two consecutive mistakes, and even asked me to stay for the summer to discuss them with me. I didn't say I was wrong at that time; when I set off to the south, I already knew I was wrong!' (Shoushan Nian commented, 'According to Tianping's understanding, he hasn't even dreamed of it. Where is Xiyuan's intention? Where is the topic?')

Baoshou (Baoshou, name of a Chan master) (Second Generation)

Previously, Baoshou was the chief patron. A monk asked, 'Before my parents were born, what was my original face?' Baoshou stood until late at night, but his answer did not match. The next day, the monk took his leave. Baoshou said, 'Where are you going?' The monk said, 'Yesterday I was asked a question by the abbot, and I couldn't understand it, so I'm going south to visit good teachers.' Baoshou said, 'The South allows winter but not summer; I allow summer but not winter here. You should stay here like a neighbor and spend the summer. If it is Buddha-dharma, even in the bustling city, in the dusty world, one can always speak the true Dharma.' The monk dared not disobey. One day, he saw two people arguing in the street, and one of them threw a punch and said, 'How can you be so shameless!' The monk suddenly had a great enlightenment, and ran to see Baoshou. Before he could say anything, Baoshou said, 'You understand. No need to say anything.' The monk then bowed. When Baoshou was about to pass away, he instructed the Three Sages (Sansheng, name of a Chan master) to invite the monk to open the Dharma hall. On the day the monk opened the Dharma hall, the Three Sages pushed out a...

僧。師便打。聖曰。與么為人非但瞎卻這僧眼。瞎卻鎮州一城人眼去在。(法眼云。甚麼處是瞎卻人眼處)師擲下拄杖便歸方丈。僧問。不佔閫域。請師不謗。師曰。莫問種種莊嚴。慇勤奉獻時如何。師曰。莫污我心田。師將順寂。謂門人曰。汝還知吾行履處否。曰知和尚長坐不臥。師又召僧近前來。僧近前。師曰。去非吾眷屬。言訖而化。

三聖然禪師法嗣

鎮州大悲和尚

僧問除上去下。請師別道。師曰。開口即錯。曰真是學人師也。師曰。今日向弟子手裡死。問如何是和尚密作用。師拈棒。僧轉身受棒。師拋下棒曰。不打這死漢。問如何是諦實之言。師曰。舌拄上腭。曰為甚麼如此。師便打。問如何是大悲境。師曰。千眼都來一隻收。曰如何是境中人。師曰。手忙腳亂。問不著聖凡。請師答話。師曰好僧擬議。師便喝。

淄州水陸和尚

僧問。如何是學人用心處。師曰。用心即錯。曰不起一念時如何。師曰。沒用處漢。問此事如何保任。師曰切忌。問如何是最初一句。師便喝。僧禮拜。師以拂子點曰。且放。問狹路相逢時如何。師便攔胸拓一拓。

魏府大覺和尚法嗣

廬州大覺和尚

僧問。牛頭未見四祖時。為甚麼鳥獸銜華。師曰。有恁么畜生無所知。曰見

【現代漢語翻譯】現代漢語譯本僧人問。師傅隨即打他。三聖（San Sheng，人名）說：『這樣為人，非但瞎了這僧人的眼睛，也瞎了鎮州（Zhen Zhou，地名）一城人的眼睛。』（法眼（Fa Yan，人名）說：『什麼地方是瞎了人眼的地方？』）師傅扔下拄杖便回方丈。僧人問：『不佔據閫域，請師傅不要誹謗。』師傅說：『不要問種種莊嚴，慇勤奉獻時如何。』師傅說：『不要玷污我的心田。』師傅將要圓寂時，對門人說：『你們還知道我所行之處嗎？』回答說：『知道和尚您長坐不臥。』師傅又召僧人近前來，僧人近前。師傅說：『離去的不是我的眷屬。』說完就圓寂了。

三聖然禪師（San Sheng Ran Chanshi）的法嗣

鎮州大悲和尚（Zhen Zhou Da Bei Heshang）

僧人問：『除去向上，放下向下，請師傅另外說。』師傅說：『開口就錯了。』說：『真是學人的老師啊。』師傅說：『今天死在弟子手裡。』問：『如何是和尚的秘密作用？』師傅拿起棒子。僧人轉身受棒。師傅拋下棒子說：『不打這死漢。』問：『如何是真實的話？』師傅說：『舌頭抵住上顎。』說：『為什麼這樣？』師傅隨即打他。問：『如何是大悲境？』師傅說：『千眼都來一隻收。』說：『如何是境中人？』師傅說：『手忙腳亂。』問：『不涉及聖凡，請師傅回答。』師傅說：『好僧人還在擬議。』師傅隨即喝斥。

淄州水陸和尚（Zi Zhou Shui Lu Heshang）

僧人問：『如何是學人用心之處？』師傅說：『用心就錯了。』說：『不起一念時如何？』師傅說：『沒用處的漢。』問：『此事如何保任？』師傅說：『切忌。』問：『如何是最初一句？』師傅隨即喝斥。僧人禮拜。師傅用拂子點了一下說：『且放過。』問：『狹路相逢時如何？』師傅隨即攔胸推了一下。

魏府大覺和尚（Wei Fu Da Jue Heshang）的法嗣

廬州大覺和尚（Lu Zhou Da Jue Heshang）

僧人問：『牛頭（Niu Tou，山名）未見四祖（Si Zu，人名）時，為什麼鳥獸銜華？』師傅說：『有這麼個畜生，無所知。』說：『見

【English Translation】 English version A monk asked. The master then struck him. San Sheng (a name) said, 'To act in this way is not only to blind the eyes of this monk, but also to blind the eyes of the people of Zhen Zhou (a place name).' (Fa Yan (a name) said, 'Where is the place that blinds people's eyes?') The master threw down his staff and returned to his abbot's room. A monk asked, 'Without occupying a territory, please, master, do not slander.' The master said, 'Do not ask about various adornments, how it is when offering diligently.' The master said, 'Do not defile my mind-field.' As the master was about to pass away, he said to his disciples, 'Do you know where I have walked?' They replied, 'We know that the venerable one sits for a long time without lying down.' The master then summoned a monk to come closer. The monk approached. The master said, 'Those who leave are not my family.' Having spoken, he passed away.

Successor of Dharma Master San Sheng Ran Chanshi (a name)

Zhen Zhou Da Bei Heshang (a name)

A monk asked, 'Leaving aside the upward and downward, please, master, speak differently.' The master said, 'To open your mouth is to err.' The monk said, 'Truly, you are a teacher for students.' The master said, 'Today, I die in the hands of a disciple.' Asked, 'What is the venerable one's secret function?' The master picked up a stick. The monk turned around and received the blow. The master threw down the stick and said, 'I will not strike this dead fellow.' Asked, 'What is truthful speech?' The master said, 'The tongue presses against the upper palate.' The monk said, 'Why is it so?' The master then struck him. Asked, 'What is the realm of great compassion?' The master said, 'A thousand eyes are all gathered into one.' The monk said, 'What is the person within that realm?' The master said, 'Hands busy, feet in a flurry.' Asked, 'Without touching upon the sacred or the mundane, please, master, answer.' The master said, 'A good monk is still deliberating.' The master then shouted.

Zi Zhou Shui Lu Heshang (a name)

A monk asked, 'What is the place where a student applies his mind?' The master said, 'To apply the mind is to err.' The monk said, 'What about when not a single thought arises?' The master said, 'A useless fellow.' Asked, 'How is this matter maintained?' The master said, 'Be extremely careful.' Asked, 'What is the very first phrase?' The master then shouted. The monk prostrated. The master tapped him with his whisk and said, 'Let it go for now.' Asked, 'What happens when encountering each other on a narrow path?' The master then blocked his chest and pushed him.

Successor of Dharma Master Wei Fu Da Jue Heshang (a name)

Lu Zhou Da Jue Heshang (a name)

A monk asked, 'Before Niu Tou (a mountain name) met the Fourth Patriarch (a name), why did birds and beasts carry flowers?' The master said, 'There is such a beast, without knowledge.' The monk said, 'Upon seeing'

后為甚麼不銜華。師曰。無恁么畜生有所知。

廬州澄心院旻德禪師

在興化。遇示眾曰。若是作家戰將。便請單刀直入。更莫如何若何。師出禮拜起便喝。化亦喝。師又喝。化亦喝。師禮拜歸眾。化曰。適來若是別人。三十棒。一棒也較不得。何故。為他旻德會一喝不作一喝用。住后僧問。如何是澄心。師曰。我不作這活計。曰未審。作么生。師便喝。僧曰。大好不作這活計。師便打。問如何是道。師曰。老僧久住澄心院。曰如何是道中人。師曰。破衲長披經歲年。問露地不通風時如何。師曰漆。問既是澄心。為甚麼出來入去。師曰。鼻孔上著灸。僧禮拜。師便打。

荊南府竹園山和尚

僧問。久向和尚會禪。是否。師曰。是。僧曰。蒼天蒼天。師近前。以手掩僧口曰。低聲。低聲僧打一掌。便拓開。師曰。山僧招得。僧拂袖出去。師笑曰。早知如是。悔不如是。問既是竹園。還生筍也無。師曰。千株萬株。曰恁么則學人有分也。師曰。汝作么生。僧擬議。師便打。

宋州法華院和尚

僧問。如何是佛。師曰。獨坐五峰前。問如何是初生月。師曰。不高不低。曰還許學人曕敬也無。師曰。三日後看。問如何是法華家風。師曰。寒時寒殺。熱時熱殺。曰如何是寒時寒殺。師曰。

【現代漢語翻譯】現代漢語譯本：問：後來為什麼不銜華（指不繼續說下去）？師（禪師）：不要像畜生一樣自以為是，有所知解。廬州澄心院旻德禪師在興化（地名）時，旻德禪師向大眾開示說：『如果是真正的將領，就請單刀直入，不要再問如何如何。』禪師出來禮拜，起身便喝（大聲呵斥），興化（禪師）也喝。禪師又喝，興化也喝。禪師禮拜后回到大眾中。興化說：『剛才如果是別人，要打三十棒，一棒也少不得。』為什麼呢？因為旻德會喝，卻不把這一喝當作一喝來用。住持后，有僧人問：『如何是澄心（清凈之心）？』師：『我不做這種活計（事情）。』僧：『還請和尚開示，怎麼做？』師便喝。僧：『太好了，不做這種活計。』師便打。問：『如何是道（真理）？』師：『老僧我長久住在澄心院。』問：『如何是道中人（修行人）？』師：『破舊的衲衣常年披在身上。』問：『露地（空曠之地）不通風時如何？』師：『漆（黑）。』問：『既然是澄心，為什麼出來進去（指生滅變化）？』師：『鼻孔上著灸（比喻痛苦）。』僧人禮拜，禪師便打。荊南府竹園山和尚僧人問：『久聞和尚精通禪法，是這樣嗎？』師：『是。』僧：『蒼天啊蒼天。』師走近前，用手摀住僧人的嘴說：『小聲點，小聲點。』僧人打了他一掌，便放開。師說：『山僧我自找的。』僧人拂袖而去。師笑著說：『早知如此，悔不當初。』問：『既然是竹園，還長竹筍嗎？』師：『千株萬株。』曰：『這麼說學人也有份了？』師：『你打算怎麼做？』僧人猶豫不決，禪師便打。宋州法華院和尚僧人問：『如何是佛（覺悟者）？』師：『獨自坐在五峰前。』問：『如何是初生月？』師：『不高不低。』問：『還允許學人瞻仰禮敬嗎？』師：『三天後再看。』問：『如何是法華家風？』師：『冷的時候冷死，熱的時候熱死。』問：『如何是冷的時候冷死？』師：

【English Translation】 English version: Question: Why did he not continue to 'hold the flower' (continue speaking)? Master (Zen Master): Do not be like a beast, presuming to have knowledge and understanding. Zen Master Min De of Chengxin Monastery in Luzhou While in Xinghua (place name), Zen Master Min De addressed the assembly, saying: 'If you are a true general, then please go straight in with a single blade, and do not ask 'how' or 'what'.』 The Zen Master came out, bowed, and then shouted (loudly rebuked), and Xinghua (Zen Master) also shouted. The Zen Master shouted again, and Xinghua also shouted. The Zen Master bowed and returned to the assembly. Xinghua said: 'If it had been someone else just now, they would have received thirty blows, not one less.' Why? Because Min De knows how to shout, but does not use that shout as a shout. After becoming abbot, a monk asked: 'What is Chengxin (pure mind)?' Master: 'I do not engage in such activities (matters).' Monk: 'May the Master please enlighten me, how does one do it?' The Master then shouted. Monk: 'Excellent, not engaging in such activities.' The Master then struck him. Question: 'What is the Dao (truth)?' Master: 'This old monk has lived in Chengxin Monastery for a long time.' Question: 'What is a person of the Dao (practitioner)?' Master: 'A tattered robe is worn year after year.' Question: 'What is it like when the open ground (open space) has no wind?' Master: 'Pitch (black).' Question: 'Since it is Chengxin, why is there coming and going (referring to arising and ceasing)?' Master: 'Moxibustion on the nostrils (a metaphor for suffering).' The monk bowed, and the Zen Master then struck him. Zen Master of Zhuyuan Mountain in Jingnan Prefecture A monk asked: 'I have long heard that the Master is proficient in Zen, is this so?' Master: 'It is.' Monk: 'Oh heavens, oh heavens.' The Master approached and covered the monk's mouth with his hand, saying: 'Quiet, quiet.' The monk slapped him once and then released him. Master said: 'This mountain monk brought it upon himself.' The monk flicked his sleeve and left. The Master laughed and said: 'Had I known it would be like this, I would have regretted not doing it differently.' Question: 'Since it is Zhuyuan (Bamboo Garden), are there bamboo shoots growing?' Master: 'Thousands and thousands of them.' Monk: 'In that case, does the student have a share?' Master: 'What do you intend to do?' The monk hesitated, and the Zen Master then struck him. Zen Master of Fahua Monastery in Songzhou A monk asked: 'What is Buddha (enlightened one)?' Master: 'Sitting alone in front of the Five Peaks.' Question: 'What is the newly born moon?' Master: 'Neither high nor low.' Question: 'Is the student allowed to admire and pay respects?' Master: 'Look again in three days.' Question: 'What is the family style of Fahua?' Master: 'Freezing to death when it's cold, burning to death when it's hot.' Question: 'What is freezing to death when it's cold?' Master:

三三兩兩抱頭行。曰如何是熱時熱殺。師曰。東西南北見者𠷣問學人手持白刃。直進化門時如何。師曰。你試用看。僧便喝。師擒住。僧隨手打一掌。師拓開曰。老僧今日失利。僧作舞而出。師曰。賊首頭犯。

灌溪閑禪師法嗣

池州魯祖山教禪師

僧問。如何是祖師西來意。師曰。今日不答話。曰大好不答話。師便打。問如何是雙林樹。師曰。有相身中無相身。曰如何是有相身中無相身。師曰。金香爐下鐵崑崙。問如何是孤峰獨宿底人。師曰。半夜日頭明。日午打三更。問如何是格外事。師曰。化道緣終后。虛空更那邊。問進向無門時如何。師曰。太鈍生。曰不是鈍生。直下進向無門時如何。師曰。靈機未曾論邊際。執法無門在暗中。問如何是學人著力處。師曰。春來草自青。月上已天明。曰如何是不著力處。師曰。崩山石頭落。平川燒火行。

紙衣和尚法嗣

鎮州談空和尚

僧問。如何是佛。師曰。麻纏紙裹。問百了千當時如何。師和聲便打。問格外之譚。請師舉唱。師曰。隘路不通風。曰莫祇這便是也無。師乃噓噓。

際上座

行腳到洛京南禪。時有朱行軍。設齋入僧堂顧視曰。直下是。遂行香。口不住道。至師面前。師便問直下是。個甚麼。行軍便喝。師

【現代漢語翻譯】現代漢語譯本三三兩兩抱頭走。問：『如何是熱時熱殺？』師說：『東西南北，見者皆問。』學人手持白刃，直進化門時如何？師說：『你試用看。』僧人便喝一聲。師擒住他。僧人隨手打一掌。師放開說：『老僧今日失利。』僧人作舞而出。師說：『賊首頭犯。』

灌溪閑禪師法嗣

池州魯祖山教禪師

僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』師說：『今日不答話。』僧人說：『大好不答話。』師便打。問：『如何是雙林樹（Sala trees）？』師說：『有相身中無相身。』僧人說：『如何是有相身中無相身？』師說：『金香爐下鐵崑崙（Iron Kunlun beneath the golden incense burner）。』問：『如何是孤峰獨宿底人？』師說：『半夜日頭明，日午打三更。』問：『如何是格外事？』師說：『化道緣終后，虛空更那邊。』問：『進向無門時如何？』師說：『太鈍生。』僧人說：『不是鈍生，直下進向無門時如何？』師說：『靈機未曾論邊際，執法無門在暗中。』問：『如何是學人著力處？』師說：『春來草自青，月上已天明。』僧人說：『如何是不著力處？』師說：『崩山石頭落，平川燒火行。』

紙衣和尚法嗣

鎮州談空和尚

僧人問：『如何是佛（Buddha）？』師說：『麻纏紙裹。』問：『百了千當時如何？』師和聲便打。問：『格外之譚，請師舉唱。』師說：『隘路不通風。』僧人說：『莫祇這便是也無？』師乃噓噓。

際上座

行腳到洛京南禪。當時有朱行軍，設齋入僧堂顧視說：『直下是。』遂行香。口不住道。至師面前。師便問：『直下是，個甚麼？』行軍便喝。

【English Translation】 English version They walk in twos and threes, heads bowed. Someone asks: 'What is it to be killed by the heat when it's hot?' The master says: 'Those who see it in the east, west, north, and south all ask.' A student holds a white blade and asks, 'What about going straight into the gate of transformation?' The master says: 'Try using it.' The monk then shouts. The master seizes him. The monk strikes a palm at him. The master pushes him away and says: 'This old monk has lost today.' The monk dances and exits. The master says: 'The thief is the chief offender.'

Successor of Chan Master Guanxi Xian

Chan Master Jiao of Luzu Mountain in Chizhou

A monk asks: 'What is Bodhidharma's intention in coming from the West?' The master says: 'Today, I won't answer.' The monk says: 'Excellent, not answering!' The master then strikes him. He asks: 'What are the Sala trees?' The master says: 'Within the body of form, there is the formless body.' The monk says: 'What is the formless body within the body of form?' The master says: 'Iron Kunlun beneath the golden incense burner.' He asks: 'What is a person who dwells alone on a solitary peak?' The master says: 'The sun is bright at midnight; at noon, the third watch is struck.' He asks: 'What is an extraordinary matter?' The master says: 'After the karmic conditions for transformation have ended, beyond the void.' He asks: 'What about advancing when there is no gate?' The master says: 'Too dull.' The monk says: 'Not dull, but what about advancing directly when there is no gate?' The master says: 'The spiritual mechanism has never discussed boundaries; clinging to the Dharma when there is no gate is in darkness.' He asks: 'Where should the student exert effort?' The master says: 'In spring, the grass naturally turns green; the moon rises, and the sky is already bright.' The monk says: 'Where should one not exert effort?' The master says: 'A mountain collapses, and stones fall; fire burns on a flat plain.'

Successor of the Paper-Clothed Monk

Zen Master Tankong of Zhenzhou

A monk asks: 'What is Buddha?' The master says: 'Wrapped in hemp and paper.' He asks: 'What about when hundreds and thousands are present?' The master shouts and strikes him. He asks: 'An extraordinary discourse, please, master, expound it.' The master says: 'A narrow road doesn't let the wind through.' The monk says: 'Could this be it?' The master then sighs.

Senior Monk Ji

While traveling, he arrived at Nanchuan in Luoyang. At that time, there was a military commissioner named Zhu, who provided a vegetarian meal and entered the monks' hall, looking around and saying: 'It's right here!' Then he walked around with incense, constantly speaking. When he reached the master, the master asked: 'Right here, what is it?' The military commissioner then shouted.

曰。行軍幸是會佛法底人。又惡發作甚麼。行軍曰。喚作惡發即不得。師便喝。行軍曰。鉤在不疑之地。師又喝。行軍便休。齋退令客司請適來下喝僧來。師至。便共行軍言論。並不顧諸人。僧錄曰。行軍適來爭容得這僧無禮。行軍曰。若是你諸人喝。下官有劍。僧錄曰。某等固是不會。須是他暉長老始得。行軍曰。若是南禪長老。也未夢見在。僧問。如何是佛法的的大意。師曰。龍騰滄海。魚躍深潭。曰。畢竟如何。師曰。夜聞祭鬼鼓。朝聽上灘歌。問如何是上座家風。師曰。三腳蝦蟆背大象。

南嶽下七世

南院颙禪師法嗣

汝州風穴延沼禪師

餘杭劉氏子。幼不茹葷。習儒典應進士。一舉不遂。乃出家。依本州開元寺智恭披削受具。習天臺止觀。年二十五謁鏡清。清問。近離甚處。師曰。自離東來。清曰。還過小江也無。師曰。大舸獨飄空。小江無可濟。清曰。鏡水秦山鳥飛不度。子莫道聽途言。師曰。滄溟尚怯艨䑳勢。列漢飛帆渡五湖。清豎拂子曰。爭奈這個何。師曰。這個是甚麼。清曰。果然不識。師曰。出沒卷舒與師同。用清曰。杓卜聽虛聲。熟睡饒讇語。師曰。澤廣藏山。理能伏豹。清曰。舍罪放愆。速須出去。師曰。出去即失。便出到法堂。乃曰。夫行腳人。因緣未盡其善

【現代漢語翻譯】現代漢語譯本：行軍說：『行軍我僥倖是懂得佛法的人，又為何會惡性發作呢？』行軍說：『稱作惡性發作就不對了。』禪師便大喝一聲。行軍說：『鉤子安放在沒有懷疑的地方。』禪師又大喝一聲。行軍便停止了爭辯。齋飯後，讓客司請剛才下來大喝的僧人來。禪師來了，便與行軍言論，完全不顧及其他人。僧錄說：『行軍剛才怎麼能容忍這僧人如此無禮？』行軍說：『如果是你們這些人喝，下官我有劍。』僧錄說：『我們這些人確實是不懂，必須是暉長老才行。』行軍說：『如果是南禪長老，也還沒夢見到。』有僧人問：『如何是佛法的大意？』禪師說：『龍騰滄海，魚躍深潭。』僧人說：『畢竟如何？』禪師說：『夜聞祭鬼鼓，朝聽上灘歌。』問：『如何是上座的家風？』禪師說：『三腳蝦蟆背大象。』

南嶽下七世

南院颙禪師法嗣

汝州風穴延沼禪師

餘杭劉氏之子，從小不吃葷。學習儒家經典，應進士科舉，一次沒有成功，於是出家。依本州開元寺智恭剃度受戒。學習天臺止觀。二十五歲時拜見鏡清（禪師名）。鏡清問：『最近從哪裡來？』禪師說：『從東邊來。』鏡清說：『還經過小江嗎？』禪師說：『大船獨自飄在空中，小江無法渡過。』鏡清說：『鏡水秦山鳥都飛不過去，你不要聽信路上的傳言。』禪師說：『滄海還害怕艨艟戰船的威力，漢朝的船揚帆渡過五湖。』鏡清豎起拂子說：『這個怎麼辦？』禪師說：『這個是什麼？』鏡清說：『果然不認識。』禪師說：『出沒卷舒與禪師您相同，用處也相同。』鏡清說：『占卜聽信虛假的聲音，熟睡容易聽信諂媚的話。』禪師說：『澤地寬廣能藏山，道理能馴服豹子。』鏡清說：『赦免罪過，放過錯誤，趕緊出去。』禪師說：『出去就失去了。』便走出到法堂，於是說：『修行的人，因緣沒有完結是最好的。』

【English Translation】 English version: The military governor said, 'I, the military governor, am fortunate to be someone who understands the Buddha-dharma. Why would I have a relapse?' The military governor said, 'It's not right to call it a relapse.' The Zen master then shouted loudly. The military governor said, 'The hook is placed in a place where there is no doubt.' The Zen master shouted again. The military governor then stopped arguing. After the vegetarian meal, he asked the guest officer to invite the monk who had shouted earlier. The Zen master arrived and began to discuss with the military governor, completely disregarding the others. The monastic registrar said, 'How could the military governor tolerate this monk's rudeness just now?' The military governor said, 'If it were you people shouting, I, this official, have a sword.' The monastic registrar said, 'We certainly don't understand; it must be Elder Hui.' The military governor said, 'If it were the Elder of Nanchan, he hasn't even dreamed of it.' A monk asked, 'What is the great meaning of the Buddha-dharma?' The Zen master said, 'Dragons soar in the vast sea, fish leap in the deep pool.' The monk said, 'What is it ultimately?' The Zen master said, 'At night, I hear the drums of ghost sacrifices; in the morning, I hear the songs of ascending the rapids.' He asked, 'What is the family style of the senior monk?' The Zen master said, 'A three-legged toad carries an elephant on its back.'

The Seventh Generation Below Nanyue

Dharma Successor of Zen Master Nanyuan Yong

Zen Master Fengxue Yanzhao of Ruzhou

A son of the Liu family of Yuhang, he did not eat meat from a young age. He studied Confucian classics and took the imperial examination for the Jinshi degree, but failed once, so he became a monk. He relied on Zhigong of Kaiyuan Temple in his prefecture to have his head shaved and receive the precepts. He studied the Tiantai 'zhi guan' (止觀, calming and insight). At the age of twenty-five, he visited Jingqing (鏡清, Zen master's name). Jingqing asked, 'Where have you come from recently?' The Zen master said, 'I came from the east.' Jingqing said, 'Did you cross the Small River?' The Zen master said, 'A large boat floats alone in the sky; the Small River cannot be crossed.' Jingqing said, 'Birds cannot fly over the Mirror Water and Qin Mountains; do not listen to rumors on the road.' The Zen master said, 'The vast sea is still afraid of the power of the mengchong (艨艟, warship); the Han Dynasty's ships sail across the Five Lakes.' Jingqing raised his whisk and said, 'What about this?' The Zen master said, 'What is this?' Jingqing said, 'Indeed, you do not recognize it.' The Zen master said, 'Appearing and disappearing, rolling and unrolling, are the same as you, Zen master; the use is also the same.' Jingqing said, 'Divination listens to false sounds; sleeping soundly easily listens to flattering words.' The Zen master said, 'A wide swamp can hide a mountain; reason can subdue a leopard.' Jingqing said, 'Forgive sins, let go of mistakes, and leave quickly.' The Zen master said, 'Leaving is losing.' Then he walked out to the Dharma hall and said, 'For a practitioner, it is best if the karmic conditions are not exhausted.'

。不可便休去。卻回曰。某甲適來。輒陳小騃。冒瀆尊顏。伏蒙慈悲。未賜罪責。清曰。適來言從東來。豈不是翠巖來。師曰。雪竇親棲寶蓋東。清曰。不逐忘羊狂解息。卻來這裡念篇章。師曰。路逢劍客須呈劍。不是詩人莫獻詩。清曰。詩速秘卻。略借劍看。師曰。𥄉首甑人𢹂劍去。清曰。不獨觸風化。亦自顯顢頇。師曰。若不觸風化。爭明古佛心。清曰。如何是古佛心。師曰。再許允容。師今何有。清曰。東來衲子菽麥不分。祇聞不已而已。何得抑已而已。師曰。巨浪涌千尋。澄波不離水。清曰。一句截流。萬機寢削。師便禮拜。清曰。衲子俊哉。衲子俊哉。師到華嚴。嚴問。我有牧牛歌。輒請阇黎和。師曰。羯鼓掉鞭牛豹跳。遠村梅樹觜盧都。師參南院。入門不禮拜。院曰。入門須辯主。師曰。端的請師分。院於左膝拍一拍。師便喝。院于右膝拍一拍。師又喝。院曰。左邊一拍且置。右邊一拍作么生。師曰。瞎院便拈棒。師曰。莫盲枷瞎棒。奪打和尚。莫言不道。院擲下棒曰。今日被黃面浙子。鈍置一場。師曰。和尚大似持缽不得。詐道不饑。院曰。阇黎曾到此間么。師曰。是何言歟。院曰。老僧好好相借問。師曰。也不得放過。便下參眾了。卻上堂頭禮謝。院曰。阇黎曾見甚麼人來。師曰。在襄州華嚴。與廓

【現代漢語翻譯】現代漢語譯本：不要就這樣離開。又回來，說：『某甲（我）剛才，冒昧地陳述了一些淺薄的見解，冒犯了您的尊顏。承蒙您慈悲，沒有降罪於我。』清（指提問者）說：『剛才說從東邊來，莫非是從翠巖（地名，或指翠巖禪師）來的？』師（指被提問者）說：『雪竇（地名，或指雪竇禪師）親自棲息在寶蓋山的東邊。』清說：『不追逐迷途的羊而狂亂的心得以止息，卻來到這裡唸誦文章。』師說：『路遇劍客就要呈上劍，不是詩人就不要獻詩。』清說：『詩先藏起來，稍微借劍看看。』師說：『缺嘴的陶工帶著劍走了。』清說：『不僅觸犯了風化，也顯得十分粗疏。』師說：『若不觸犯風化，怎能彰明古佛的心？』清說：『如何是古佛的心？』師說：『再次允許我寬容，我現在什麼都沒有。』清說：『東來的僧人連豆麥都分不清，只聽到「不已而已（停止吧，停止吧）」，為何要壓抑自己說「而已而已（停止吧，停止吧）」？』師說：『巨浪涌起千尋高，澄澈的波濤不離水。』清說：『一句截斷水流，萬種機巧都停止消減。』師便禮拜。清說：『僧人真俊啊，僧人真俊啊。』師到華嚴（寺名），華嚴（指華嚴寺的住持）問：『我有一首牧牛歌，想請阇黎（梵語，意為「導師」）和一和。』師說：『羯鼓（一種鼓）揮動鞭子，牛和豹子都跳躍起來，遠村的梅樹上，鳥兒的嘴巴都露出來了。』師參訪南院（寺名），入門不禮拜。南院（指南院寺的住持）說：『入門須辨別主人。』師說：『請您明確地指出來。』南院在左膝上拍了一下。師便喝斥。南院在右膝上拍了一下。師又喝斥。南院說：『左邊一拍且放一邊，右邊一拍作何解釋？』師說：『瞎眼的南院就要拿棒子打人。』師說：『不要盲目地施加刑罰，奪走和尚的棒子，不要說我沒告訴你。』南院扔下棒子說：『今天被這個黃面浙子（指來自浙江的僧人）給難住了。』師說：『和尚你很像拿著缽卻說自己不餓。』南院說：『阇黎曾到過這裡嗎？』師說：『這是什麼話？』南院說：『老僧我好好地問你。』師說：『也不得放過。』便下座參拜眾人，然後上堂禮謝。南院說：『阇黎曾見過什麼人來？』師說：『在襄州華嚴（寺名），與廓（人名）……』 English version: Don't just leave. Instead, return and say, 'I (Moujia) just now presumptuously presented some shallow views, offending your honorable countenance. I am grateful for your compassion in not punishing me.' Qing (referring to the questioner) said, 'Just now you said you came from the east, could it be from Cuiyan (place name, or referring to Zen Master Cuiyan)?' The Master (referring to the one being questioned) said, 'Xuedou (place name, or referring to Zen Master Xuedou) personally resides east of Mount Baogai.' Qing said, 'Without chasing after the lost sheep, the mind of delusion ceases, yet you come here to recite chapters.' The Master said, 'When meeting a swordsman on the road, one must present their sword; if not a poet, do not offer poetry.' Qing said, 'Hide the poem for now, and let me borrow the sword for a moment.' The Master said, 'The chipped potter carries the sword away.' Qing said, 'Not only does it offend customs, but it also appears quite crude.' The Master said, 'If it doesn't offend customs, how can the mind of the ancient Buddha be revealed?' Qing said, 'What is the mind of the ancient Buddha?' The Master said, 'Allow me to be tolerant again; I have nothing now.' Qing said, 'The monks who come from the east cannot distinguish between beans and wheat, only hearing 'enough, enough (stop, stop),' why suppress oneself and say 'enough, enough (stop, stop)?'' The Master said, 'Giant waves surge thousands of feet high, but clear waves do not leave the water.' Qing said, 'One sentence cuts off the flow, and all machinations cease and diminish.' The Master then prostrated. Qing said, 'The monk is truly outstanding, the monk is truly outstanding.' The Master went to Huayan (temple name), and Huayan (referring to the abbot of Huayan Temple) asked, 'I have a herding song, I would like to ask the Acharya (Sanskrit, meaning 'teacher') to harmonize with it.' The Master said, 'The kettledrum (a type of drum) waves the whip, the cow and leopard jump, on the plum trees in the distant village, the birds' beaks are exposed.' The Master visited Nanyuan (temple name), and did not bow upon entering. Nanyuan (referring to the abbot of Nanyuan Temple) said, 'Upon entering, one must distinguish the host.' The Master said, 'Please point it out clearly.' Nanyuan clapped his left knee once. The Master then shouted. Nanyuan clapped his right knee once. The Master shouted again. Nanyuan said, 'Let's put aside the left clap for now, how do you explain the right clap?' The Master said, 'The blind Nanyuan is about to take a stick to hit someone.' The Master said, 'Do not blindly impose punishment, take away the monk's stick, don't say I didn't tell you.' Nanyuan threw down the stick and said, 'Today I have been stumped by this yellow-faced Zhezi (referring to a monk from Zhejiang).' The Master said, 'You are like a monk holding a bowl but pretending not to be hungry.' Nanyuan said, 'Have you ever been here before, Acharya?' The Master said, 'What are you saying?' Nanyuan said, 'I, the old monk, am asking you nicely.' The Master said, 'You cannot be let off either.' Then he descended from the seat to pay respects to the assembly, and then went to the hall to give thanks. Nanyuan said, 'Who have you seen, Acharya?' The Master said, 'At Huayan (temple name) in Xiangzhou, with Kuo (person's name)...'

【English Translation】 English version: Don't just leave. Instead, return and say, 'I (Moujia) just now presumptuously presented some shallow views, offending your honorable countenance. I am grateful for your compassion in not punishing me.' Qing (referring to the questioner) said, 'Just now you said you came from the east, could it be from Cuiyan (place name, or referring to Zen Master Cuiyan)?' The Master (referring to the one being questioned) said, 'Xuedou (place name, or referring to Zen Master Xuedou) personally resides east of Mount Baogai.' Qing said, 'Without chasing after the lost sheep, the mind of delusion ceases, yet you come here to recite chapters.' The Master said, 'When meeting a swordsman on the road, one must present their sword; if not a poet, do not offer poetry.' Qing said, 'Hide the poem for now, and let me borrow the sword for a moment.' The Master said, 'The chipped potter carries the sword away.' Qing said, 'Not only does it offend customs, but it also appears quite crude.' The Master said, 'If it doesn't offend customs, how can the mind of the ancient Buddha be revealed?' Qing said, 'What is the mind of the ancient Buddha?' The Master said, 'Allow me to be tolerant again; I have nothing now.' Qing said, 'The monks who come from the east cannot distinguish between beans and wheat, only hearing 'enough, enough (stop, stop),' why suppress oneself and say 'enough, enough (stop, stop)?'' The Master said, 'Giant waves surge thousands of feet high, but clear waves do not leave the water.' Qing said, 'One sentence cuts off the flow, and all machinations cease and diminish.' The Master then prostrated. Qing said, 'The monk is truly outstanding, the monk is truly outstanding.' The Master went to Huayan (temple name), and Huayan (referring to the abbot of Huayan Temple) asked, 'I have a herding song, I would like to ask the Acharya (Sanskrit, meaning 'teacher') to harmonize with it.' The Master said, 'The kettledrum (a type of drum) waves the whip, the cow and leopard jump, on the plum trees in the distant village, the birds' beaks are exposed.' The Master visited Nanyuan (temple name), and did not bow upon entering. Nanyuan (referring to the abbot of Nanyuan Temple) said, 'Upon entering, one must distinguish the host.' The Master said, 'Please point it out clearly.' Nanyuan clapped his left knee once. The Master then shouted. Nanyuan clapped his right knee once. The Master shouted again. Nanyuan said, 'Let's put aside the left clap for now, how do you explain the right clap?' The Master said, 'The blind Nanyuan is about to take a stick to hit someone.' The Master said, 'Do not blindly impose punishment, take away the monk's stick, don't say I didn't tell you.' Nanyuan threw down the stick and said, 'Today I have been stumped by this yellow-faced Zhezi (referring to a monk from Zhejiang).' The Master said, 'You are like a monk holding a bowl but pretending not to be hungry.' Nanyuan said, 'Have you ever been here before, Acharya?' The Master said, 'What are you saying?' Nanyuan said, 'I, the old monk, am asking you nicely.' The Master said, 'You cannot be let off either.' Then he descended from the seat to pay respects to the assembly, and then went to the hall to give thanks. Nanyuan said, 'Who have you seen, Acharya?' The Master said, 'At Huayan (temple name) in Xiangzhou, with Kuo (person's name)...'

侍者同夏。院曰。親見作家來。院問。南方一棒。作么商量。師曰。作奇特商量。師卻問。和尚此間一棒。作么商量。院拈拄杖曰。棒下無生忍。臨機不見師。師于言下大徹玄旨。遂依止六年。四眾請主風穴。又八年。李史君與闔城士庶。再請開堂演法矣。上堂夫參學眼目。臨機直須大用現前。勿自拘於小節。設使言前薦得。猶是滯殼迷封。縱然句下精通。未免觸途狂見。應是從前依他作解。明昧兩岐。與你一時掃卻。直教個個如師子兒。吒呀地哮吼一聲。壁立千仞。誰敢正眼覷著。覷著即瞎卻渠眼。時有僧問。如何是正法眼。師曰。即便[翟支]瞎。曰[翟支]瞎后如何。師曰。撈天摸地。師后因本郡兵寇作孽。與眾避地于郢州。謁前請主李史君。留于衙內度夏。普設大會請師上堂。才升座。乃曰。祖師心即。狀似鐵牛之機。去即印住。住即印破。祇如不去不住。印即是。不印即是。還有人道得么。時有盧陂長老出問。學人有鐵牛之機。請師不搭印。師曰。慣釣鯨鯢澄巨浸。卻嗟蛙步𩥇泥沙。陂佇思。師喝曰。長老何不進語。陂擬議。師便打。一拂子曰。還記得話頭么。試舉看。陂擬開口。師又打一拂子。牧主曰。信知佛法與王法一般。師曰。見甚麼道理。牧主曰。當斷不斷。反招其亂。師便下座。至九月汝州

【現代漢語翻譯】現代漢語譯本侍者與風穴延沼禪師一同在夏中。風穴延沼禪師說：『親眼見到真正的行家來了。』風穴延沼禪師問道：『南方叢林里打禪的一棒，你打算怎麼參詳？』僧人回答說：『當作奇特的公案來參詳。』僧人反問道：『和尚您這裡打禪的一棒，又打算怎麼參詳？』風穴延沼禪師拿起拄杖說：『棒下沒有忍辱的功夫，臨機應變時就看不見老師。』這位僧人當即在言語之下徹底領悟了玄妙的旨意，於是依止風穴延沼禪師六年。後來，四眾弟子請他主持風穴寺。又過了八年，李史君與全城的士大夫和百姓，再次懇請他開堂說法。上堂時說：『參禪學道的眼目，臨機應變時必須讓大用立刻顯現，不要拘泥於細枝末節。即使在言語之前就領悟了，仍然是停留在外殼和封閉之中。縱然在語句之下精通，也難免會觸處都是狂妄的見解。應該把從前依賴他人解釋的方法，無論明白還是糊塗，都一時掃除乾淨，直接讓每個人都像獅子一樣，大聲吼叫一聲，像壁立千仞一樣，誰敢用正眼看著？看著就會瞎了他的眼睛。』當時有僧人問道：『什麼是正法眼？』風穴延沼禪師說：『立刻就瞎。』僧人問：『瞎了之後怎麼樣？』風穴延沼禪師說：『撈天摸地。』後來，風穴延沼禪師因為本郡的兵寇作亂，與眾人一起到郢州避難，拜見之前曾請他主持寺院的李史君，李史君將他留在衙署內度過夏天，普遍設定大會，請風穴延沼禪師上堂說法。剛登上座位，就說：『祖師的心印，就像鐵牛的機關一樣，去就印住，住就印破。如果是不去不住，印就是，不印就是，還有人能說得出來嗎？』當時有盧陂長老出來問道：『學人有鐵牛的機關，請老師不要搭印。』風穴延沼禪師說：『慣於釣取鯨鯢，澄清巨大的水域，卻嘆息青蛙只能在爛泥中行走。』盧陂長老正在思考。風穴延沼禪師呵斥道：『長老為什麼不說話？』盧陂長老剛要開口，風穴延沼禪師就打了他一下，用拂塵說：『還記得話頭嗎？試著說出來看看。』盧陂長老剛要開口，風穴延沼禪師又打了他一下。牧主說：『相信佛法與王法一樣。』風穴延沼禪師說：『你看到了什麼道理？』牧主說：『當斷不斷，反受其亂。』風穴延沼禪師便下座。到了九月，到達汝州。

【English Translation】 English version The attendant was with Fengxue Yanzhao (風穴延沼) [Zen master's name]. The master [Fengxue] said, 'I have personally seen a true master come.' The master asked, 'How do you contemplate the blow of the staff in the South?' The monk replied, 'I contemplate it as a unique case.' The monk then asked, 'How does the master contemplate the blow of the staff here?' The master [Fengxue] raised his staff and said, 'Beneath the staff, there is no patience for suffering; in the face of opportunity, one does not see the teacher.' Upon hearing these words, the monk thoroughly understood the profound meaning and stayed with the master for six years. Later, the four assemblies requested him to preside over Fengxue Temple. After another eight years, Li Shijun (李史君) [a local official] and the scholars and commoners of the entire city again requested him to open the Dharma hall and expound the Dharma. Ascending the platform, he said, 'The eye of the Zen student must manifest great function before the opportunity. Do not confine yourself to trivial matters. Even if you understand before the words are spoken, you are still stuck in the shell and sealed off. Even if you are proficient in the sentences, you will inevitably have wild views everywhere. You should sweep away all the previous ways of relying on others for interpretation, whether clear or obscure, and directly teach everyone to be like a lion cub, roaring loudly, standing like a thousand-foot cliff. Who dares to look at it with a straight eye? Looking at it will blind their eyes.' At that time, a monk asked, 'What is the true Dharma eye?' The master said, 'Immediately blind.' The monk asked, 'What happens after being blind?' The master said, 'Groping for the sky and touching the earth.' Later, because of the rebellion of the local bandits, Fengxue Yanzhao (風穴延沼) [Zen master's name] and the others took refuge in Yingzhou, visiting Li Shijun (李史君) [a local official] who had previously invited him to preside over the temple. Li Shijun (李史君) [a local official] kept him in the yamen to spend the summer, and universally set up a great assembly, inviting the master to ascend the platform and speak. As soon as he ascended the seat, he said, 'The ancestral teacher's mind seal is like the mechanism of an iron ox. Going, it seals; staying, it breaks. If it neither goes nor stays, is sealing it, or not sealing it? Is there anyone who can say it?' At that time, the elder of Luobei came out and asked, 'The student has the mechanism of an iron ox; please, master, do not apply the seal.' The master said, 'Accustomed to fishing for whales and clearing the vast ocean, yet lamenting that frogs can only walk in the mud.' The elder was pondering. The master scolded, 'Elder, why don't you speak?' As the elder was about to speak, the master struck him with the whisk and said, 'Do you remember the topic? Try to say it.' As the elder was about to open his mouth, the master struck him again with the whisk. The governor said, 'Truly, the Buddha-dharma is like the king's law.' The master said, 'What principle do you see?' The governor said, 'To hesitate when one should decide only invites chaos.' The master then descended from the seat. In September, he arrived in Ruzhou.

太師宋侯舍宅為寺。復來郢州請師。歸新寺住持。至周廣順元年賜額廣慧。師住二十二年。常余百眾。上堂。僧問。如何是佛。師曰。如何不是佛。曰未曉玄言。請師直指。師曰。家住海門洲。扶桑最先照。問朗月當空時如何。師曰。不從天上輥。任向地中埋。問古曲無音韻。如何和得齊。師曰。木雞啼子夜。芻狗吠天明。上堂。舉寒山詩曰。梵志死去來。魂識見閻老。讀盡百王書。未免受捶栲。一稱南無佛。皆以成佛道。僧問。如何是一稱南無佛。師曰。燈連鳳翅當堂照。月映娥眉䫌面看。問如何是佛。師曰。嘶風木馬緣無絆。背角泥牛痛下鞭。問如何是廣慧劍。師曰。不斬死漢。問古鏡未磨時如何。師曰。天魔膽裂。曰磨后如何。師曰。軒轅無道。問矛盾本成雙翳病。帝網明珠事若何。師曰。為山登九仞。捻土定千鈞。問干木奉文侯。知心有幾人。師曰。少年曾決龍蛇陣。老倒還聽稚子歌。問如何是清涼山中主。師曰。一句不遑無著問。迄今猶作野盤僧問。如何是和尚家風。師曰。鶴有九皋難翥翼。馬無千里謾追風。問未有之言。請師試道。師曰。入市能長嘯。歸家著短衣。問夏終今日師意如何。師曰。不憐鵝護雪。且喜蠟人冰。問歸鄉無路時如何。師曰。平窺紅爛處。暢殺子平生。問滿目荒郊翠。瑞草卻滋榮。

時如何。師曰。新出紅爐金彈子。簉破阇黎鐵面皮。問如何是互換之機。師曰。和盲悖愬瞎。問真性不隨緣。如何得證悟。師曰。𧳯肉案上滴乳香。問如何是清凈法身。師曰。金沙灘頭馬郎婦。問一色難分。請師顯示。師曰。滿爐添炭猶嫌冷。路上行人祇守寒。問如何是學人立身處。師曰。井底泥牛吼。林間玉兔驚。問如何是道。師曰。五鳳樓前。曰如何是道中人。師曰。問取皇城使。問。不傷物義。請師便道。師曰。劈腹開心。猶未性燥。問未定渾濁。如何得照。師曰。下坡不走。快便難逢。問如何是衲僧行履處。師曰。頭上吃棒。口裡喃喃。問靈山話月。曹溪指月。去此二途。請師直指。師曰。無言不當啞。曰請師定當。師曰。先度汨羅江。問任性浮沉時如何。師曰。牽牛不入欄。問凝然便會時如何。師曰。截耳臥街。問狼煙永息時如何。師曰。兩腳捎空。問祖令當行時如何。師曰點。問不施寸刃。便登九五時如何。師曰。鞭屍屈項。上堂。舉。古云。我有一隻箭。曾經久磨鍊。射時遍十方。落處無人見。師曰。山僧即不然。我有一隻箭。未嘗經磨鍊。射不遍十方。要且無人見。僧便問。如何是和尚箭。師作彎弓。勢僧禮拜。師曰。拖出這死漢。問牛頭未見四祖時如何。師曰。披席把碗。曰見后如何。師曰。披席

【現代漢語翻譯】問：『當下如何？』師父說：『剛出爐的紅爐金彈子，打破了你這老和尚的鐵面皮。』問：『什麼是互換之機？』師父說：『和盲人爭辯，向瞎子訴說。』問：『真性不隨因緣，如何才能證悟？』師父說：『腥肉案上滴乳香。』問：『什麼是清凈法身？』師父說：『金沙灘頭的馬郎婦。』問：『一色難以分辨，請師父開示。』師父說：『滿爐添炭還嫌冷，路上行人只覺寒。』問：『什麼是學人立身之處？』師父說：『井底泥牛吼，林間玉兔驚。』問：『什麼是道？』師父說：『五鳳樓前。』問：『什麼是道中人？』師父說：『去問皇城使。』問：『不傷及事物本性，請師父直說。』師父說：『剖腹開心，還是性子急躁。』問：『未定渾濁，如何才能照見？』師父說：『下坡不走，快捷方便難以遇到。』問：『什麼是衲僧（nà sēng，指僧人）的行履之處？』師父說：『頭上挨棒，口裡喃喃。』問：『靈山（líng shān，指佛教聖地）說法，曹溪（cáo xī，指六祖慧能弘法之地）指月，去除這兩條路，請師父直接指示。』師父說：『不說話就裝啞巴。』問：『請師父一定指示。』師父說：『先渡過汨羅江（mì luó jiāng，指屈原投江之地）。』問：『任性浮沉時如何？』師父說：『牽牛不入欄。』問：『凝然便會時如何？』師父說：『截耳臥街。』問：『狼煙永息時如何？』師父說：『兩腳懸空。』問：『祖令當行時如何？』師父說：『點。』問：『不施寸刃，便登九五（jiǔ wǔ，指帝位）時如何？』師父說：『鞭屍屈項。』上堂。舉例說。古人云：『我有一隻箭，曾經久磨鍊，射時遍十方，落處無人見。』師父說：『山僧我就不一樣，我有一隻箭，未曾經過磨鍊，射不遍十方，而且無人能見。』僧人便問：『什麼是和尚的箭？』師父做出彎弓的姿勢。僧人禮拜。師父說：『拖出這死漢。』問：『牛頭（niú tóu，指牛頭宗）未見四祖（sì zǔ，指禪宗四祖道信）時如何？』師父說：『披著草蓆拿著碗。』問：『見后如何？』師父說：『披著草蓆。』

【English Translation】 Question: 'What is it like at this moment?' The master said, 'A golden pellet just out of the red furnace, shattering the iron face of you, old monk.' Question: 'What is the mechanism of mutual exchange?' The master said, 'Arguing with the blind, complaining to the deaf.' Question: 'If true nature does not follow conditions, how can one attain enlightenment?' The master said, 'Fragrant resin dripping on the meat cutting board.' Question: 'What is the pure Dharma body?' The master said, 'The woman of the horse dealer on the golden sand beach.' Question: 'It's hard to distinguish one color, please show it to me, master.' The master said, 'Adding charcoal to the furnace is still cold, travelers on the road only feel the chill.' Question: 'What is the place where a student establishes himself?' The master said, 'A mud ox roars at the bottom of the well, a jade rabbit is startled in the forest.' Question: 'What is the Tao (dào, the Way)?' The master said, 'In front of the Five Phoenix Tower.' Question: 'What is a person in the Tao?' The master said, 'Ask the imperial city envoy.' Question: 'Without harming the essence of things, please speak directly, master.' The master said, 'Splitting the belly and opening the heart is still impatient.' Question: 'How can one illuminate the undetermined turbidity?' The master said, 'If you don't go downhill, it's hard to find quick convenience.' Question: 'What is the place where a mendicant monk (nà sēng) walks?' The master said, 'Taking a beating on the head, mumbling in the mouth.' Question: 'The talk on Vulture Peak (líng shān, a Buddhist sacred mountain), pointing at the moon at Caoxi (cáo xī, the place where the Sixth Patriarch Huineng propagated the Dharma), leaving these two paths, please point directly, master.' The master said, 'If you don't speak, pretend to be mute.' Question: 'Please indicate definitely, master.' The master said, 'First cross the Miluo River (mì luó jiāng, where Qu Yuan drowned himself).' Question: 'What is it like when drifting with one's nature?' The master said, 'Leading the ox but not into the pen.' Question: 'What is it like when one immediately understands in stillness?' The master said, 'Cutting off the ears and lying in the street.' Question: 'What is it like when the smoke of war is forever extinguished?' The master said, 'Both feet hanging in the air.' Question: 'What is it like when the ancestral command is carried out?' The master said, 'Dot.' Question: 'What is it like to ascend to the ninth five (jiǔ wǔ, referring to the imperial throne) without using an inch of blade?' The master said, 'Whipping the corpse and bending the neck.' Ascending the hall. Citing an example. The ancients said, 'I have an arrow, once sharpened for a long time, when shot it covers all directions, but no one sees where it lands.' The master said, 'This mountain monk is not like that, I have an arrow, never sharpened, it does not cover all directions, and no one can see it.' The monk then asked, 'What is the arrow of the monk?' The master made a gesture of drawing a bow. The monk bowed. The master said, 'Drag out this dead man.' Question: 'What was it like when Niutou (niú tóu, referring to the Niutou School) had not yet seen the Fourth Patriarch (sì zǔ, referring to the Fourth Chan Patriarch Daoxin)?' The master said, 'Wearing a straw mat and holding a bowl.' Question: 'What is it like after seeing him?' The master said, 'Wearing a straw mat.'

把碗。問未達其源時如何。師曰。鶴冷移巢易。龍寒出洞難。問不露鋒铓句。如何辯主賓。師曰。口銜羊角驃膠粘。問將身御險時如何。師曰。布露長書寫罪原。問學人解問誵訛句。請師舉起訝人機。師曰。心裡分明眼睛黑。問生死到來時如何。師曰。青布裁衫招犬吠。曰如何得不吠去。師曰。自宜亸避寂無聲。問如何是真道人。師曰。竹竿頭上禮西方。問魚隱深潭時如何。師曰。湯蕩火燒。問如何是諸佛行履處。師曰。青松綠竹下。問如何是大善知識。師曰。殺人不眨眼。曰既是大善知識。為甚麼殺人不眨眼。師曰。塵埃影里不拂袖。畫戟門前磨寸金。問一即六。六即一。一六俱亡時如何。師曰。一箭落雙鵰。曰意旨如何。師曰。身亡跡謝。問摘葉尋枝即不問。直截根源事若何。師曰。赴供凌晨去。開塘帶雨歸。問問問儘是捏怪。請師直指根源。師曰。罕逢穿耳客。多遇刻舟人。問正當恁么時如何。師曰。盲龜值木雖優穩。枯木生華物外春。問寶塔元無縫。金門即日開。時如何。師曰。智積佐來空合掌。天王捧出不知音。曰如何是塔中人。師曰。萎花風掃去。香水雨飄來。問隨緣不變者。忽遇知音時如何。師曰。披莎側立千峰外。引水澆蔬五老前。問刻舟求不得。常用事如何。師曰。大勛不立賞。柴扉草自深。問從

【現代漢語翻譯】現代漢語譯本把碗。問：未達其源時如何？（當沒有達到源頭時會怎麼樣？）師曰：鶴冷移巢易，龍寒出洞難。（寒冷的鶴容易遷徙巢穴，寒冷的龍卻難以離開洞穴。）問：不露鋒铓句，如何辯主賓？（如何分辨不露鋒芒的語句中的主客關係？）師曰：口銜羊角驃膠粘。（嘴裡含著羊角，像被膠水粘住一樣。）問：將身御險時如何？（當自身面臨危險時會怎麼樣？）師曰：布露長書寫罪原。（公開詳細地書寫罪行的根源。）問：學人解問誵訛句，請師舉起訝人機。（學人理解了提問中錯誤的地方，請老師展示令人驚訝的機鋒。）師曰：心裡分明眼睛黑。（心裡很明白，但眼睛卻一片漆黑。）問：生死到來時如何？（當生死來臨時會怎麼樣？）師曰：青布裁衫招犬吠。（用青布裁製衣服會招來狗叫。）曰：如何得不吠去？（如何才能讓狗不叫呢？）師曰：自宜亸避寂無聲。（自己應該躲避起來，保持寂靜無聲。）問：如何是真道人？（什麼是真正的修行人？）師曰：竹竿頭上禮西方。（在竹竿頂上向西方禮拜。）問：魚隱深潭時如何？（當魚隱藏在深潭中時會怎麼樣？）師曰：湯蕩火燒。（像在沸水中翻滾，被火焰燒灼。）問：如何是諸佛行履處？（什麼是諸佛行走的處所？）師曰：青松綠竹下。（在青松綠竹之下。）問：如何是大善知識？（什麼是大善知識？）師曰：殺人不眨眼。（殺人不眨眼。）曰：既是大善知識，為甚麼殺人不眨眼？（既然是大善知識，為什麼殺人不眨眼？）師曰：塵埃影里不拂袖，畫戟門前磨寸金。（在塵埃影子里不拂袖，在畫戟門前磨寸金。）問：一即六，六即一，一六俱亡時如何？（一就是六，六就是一，當一和六都消失時會怎麼樣？）師曰：一箭落雙鵰。（一箭射落兩隻雕。）曰：意旨如何？（意旨是什麼？）師曰：身亡跡謝。（身體死亡，軌跡消失。）問：摘葉尋枝即不問，直截根源事若何？（摘葉尋枝的問題不問，直接探究根源會怎麼樣？）師曰：赴供凌晨去，開塘帶雨歸。（凌晨去赴齋供，帶著雨水回來開塘。）問：問問儘是捏怪，請師直指根源。（問題都是虛構的，請老師直接指出根源。）師曰：罕逢穿耳客，多遇刻舟人。（很少遇到穿耳的客人，卻經常遇到刻舟求劍的人。）問：正當恁么時如何？（正在這個時候會怎麼樣？）師曰：盲龜值木雖優穩，枯木生華物外春。（盲龜遇到木頭雖然可以安穩地休息，但枯木開花卻是物外的春天。）問：寶塔元無縫，金門即日開，時如何？（寶塔原本沒有縫隙，金門立刻打開，這個時候會怎麼樣？）師曰：智積佐來空合掌，天王捧出不知音。（智積菩薩前來也只是空合掌，天王捧出寶物卻無人知音。）曰：如何是塔中人？（什麼是塔中的人？）師曰：萎花風掃去，香水雨飄來。（枯萎的花被風掃去，香水般的雨飄灑而來。）問：隨緣不變者，忽遇知音時如何？（隨緣不變的人，忽然遇到知音時會怎麼樣？）師曰：披莎側立千峰外，引水澆蔬五老前。（披著蓑衣側立在千峰之外，引水澆灌五老峰前的蔬菜。）問：刻舟求不得，常用事如何？（刻舟求劍求不到，日常應用又該如何？）師曰：大勛不立賞，柴扉草自深。（沒有建立大的功勛，柴門前的草自然長得很深。）問：從 English version Holding a bowl. Question: What happens when the source is not reached? Master said: 'Cold cranes easily move their nests, but cold dragons find it difficult to leave their caves.' Question: How to distinguish the subject and object in a sentence that doesn't reveal its sharpness? Master said: 'The mouth holds a sheep's horn, glued tightly.' Question: What happens when facing danger? Master said: 'Publicly reveal a long document detailing the origin of the crime.' Question: The student understands the erroneous parts of the question. Please, Master, demonstrate a surprising mechanism. Master said: 'The mind is clear, but the eyes are dark.' Question: What happens when life and death arrive? Master said: 'A blue cloth robe invites dogs to bark.' Said: How can one prevent the barking? Master said: 'One should quietly avoid and remain silent.' Question: What is a true Daoist? Master said: 'Bowing to the West on top of a bamboo pole.' Question: What happens when a fish hides in a deep pool? Master said: 'Boiling water churns, fire burns.' Question: What is the place where all Buddhas walk? Master said: 'Under green pines and bamboo.' Question: What is a great Kalyanamitra (beneficial friend)? Master said: 'Killing people without blinking an eye.' Said: Since it is a great Kalyanamitra, why kill people without blinking an eye? Master said: 'Not brushing sleeves in the dust and shadows, sharpening an inch of gold in front of the painted halberd gate.' Question: One is six, six is one, what happens when both one and six disappear? Master said: 'One arrow fells two eagles.' Said: What is the meaning? Master said: 'The body dies, traces vanish.' Question: I won't ask about picking leaves and searching for branches, but what about directly cutting off the root? Master said: 'Going to the offering at dawn, returning with rain to open the pond.' Question: The questions are all fabricated, please directly point to the root. Master said: 'Rarely encountering pierced-ear guests, often meeting people who carve a boat to find a lost sword.' Question: What happens right at this moment? Master said: 'Although a blind turtle finding a log is stable, a dead tree blooming is a spring beyond things.' Question: The precious pagoda has no seams, the golden gate opens immediately, what happens at this time? Master said: 'Zhi Ji (智積) comes to assist but only joins palms in vain, the Heavenly King presents but no one understands the sound.' Said: What is the person in the pagoda? Master said: 'Withered flowers are swept away by the wind, fragrant water rain drifts in.' Question: What happens when the one who remains unchanged while adapting to conditions suddenly meets a kindred spirit? Master said: 'Wearing a raincoat, standing sideways outside a thousand peaks, drawing water to irrigate vegetables in front of the Five Elders Peak.' Question: Seeking a sword by carving a boat is impossible, how should it be applied in daily life? Master said: 'Great merit is not rewarded, the grass in front of the thatched door grows deep.' Question: From

【English Translation】 English version Holding a bowl. Question: What happens when the source is not reached? Master said: 'Cold cranes easily move their nests, but cold dragons find it difficult to leave their caves.' Question: How to distinguish the subject and object in a sentence that doesn't reveal its sharpness? Master said: 'The mouth holds a sheep's horn, glued tightly.' Question: What happens when facing danger? Master said: 'Publicly reveal a long document detailing the origin of the crime.' Question: The student understands the erroneous parts of the question. Please, Master, demonstrate a surprising mechanism. Master said: 'The mind is clear, but the eyes are dark.' Question: What happens when life and death arrive? Master said: 'A blue cloth robe invites dogs to bark.' Said: How can one prevent the barking? Master said: 'One should quietly avoid and remain silent.' Question: What is a true Daoist? Master said: 'Bowing to the West on top of a bamboo pole.' Question: What happens when a fish hides in a deep pool? Master said: 'Boiling water churns, fire burns.' Question: What is the place where all Buddhas walk? Master said: 'Under green pines and bamboo.' Question: What is a great Kalyanamitra (beneficial friend)? Master said: 'Killing people without blinking an eye.' Said: Since it is a great Kalyanamitra, why kill people without blinking an eye? Master said: 'Not brushing sleeves in the dust and shadows, sharpening an inch of gold in front of the painted halberd gate.' Question: One is six, six is one, what happens when both one and six disappear? Master said: 'One arrow fells two eagles.' Said: What is the meaning? Master said: 'The body dies, traces vanish.' Question: I won't ask about picking leaves and searching for branches, but what about directly cutting off the root? Master said: 'Going to the offering at dawn, returning with rain to open the pond.' Question: The questions are all fabricated, please directly point to the root. Master said: 'Rarely encountering pierced-ear guests, often meeting people who carve a boat to find a lost sword.' Question: What happens right at this moment? Master said: 'Although a blind turtle finding a log is stable, a dead tree blooming is a spring beyond things.' Question: The precious pagoda has no seams, the golden gate opens immediately, what happens at this time? Master said: 'Zhi Ji (智積) comes to assist but only joins palms in vain, the Heavenly King presents but no one understands the sound.' Said: What is the person in the pagoda? Master said: 'Withered flowers are swept away by the wind, fragrant water rain drifts in.' Question: What happens when the one who remains unchanged while adapting to conditions suddenly meets a kindred spirit? Master said: 'Wearing a raincoat, standing sideways outside a thousand peaks, drawing water to irrigate vegetables in front of the Five Elders Peak.' Question: Seeking a sword by carving a boat is impossible, how should it be applied in daily life? Master said: 'Great merit is not rewarded, the grass in front of the thatched door grows deep.' Question: From

上古人印印相契。如何是相契底眼。師曰。輕嚚道者知機變。拈卻招魂拭淚巾。問九夏賞勞。請師言薦。師曰。出袖拂開龍洞雨。泛杯波涌缽囊華。問最初自恣。合對何人。師曰。一把香芻拈未暇。六環金錫響遙空。問西祖傳來。請師端的。師曰。一犬吠虛。千猱啀實。問王道與佛道相去幾何。師曰。芻狗吠時天地合。木雞啼后祖燈輝。問祖師心印。請師拂拭。師曰。祖月凌空圓聖智。何山松檜不青青。上堂。若立一塵。家國興盛。野老顰蹙。不立一塵。家國喪亡。野老安怗於此明得阇黎無分。全是老僧。於此不明。老僧卻是阇黎。阇黎與老僧。亦能悟卻天下人。亦能瞎卻天下人。欲識阇黎么。右邊一拍曰。這裡是。欲識老僧么。左邊一拍曰。這裡是。僧問。大眾雲集。請師說法。師曰。赤腳人趁兔。著靴人吃肉。問不曾博覽空王教。略借玄機試道看。師曰。白玉無瑕。下和刖足。問如何是無為之句。師曰。寶燭當軒顯。紅光爍太虛。問如何是臨機一句。師曰。因風吹火。用力不多。問素面相呈時如何。師曰。拈卻蓋面帛。問紫菊半開秋已老。月圓當戶意如何。師曰。月生蓬島人皆見。昨夜遭霜子不知。問如何是直截一路。師曰。直截是迂曲。問如何是師子吼。師曰。阿誰要汝野干鳴。問如何是諦實之言。師曰。口懸

【現代漢語翻譯】現代漢語譯本：上古時代的人，印章和印章之間相互契合。什麼是相互契合的眼睛？師父說：『輕浮饒舌的道者懂得隨機應變，拿起招魂幡擦拭眼淚。』問：九夏賞賜辛勞，請師父用一句話推薦。師父說：『從袖中拂開龍洞的雨，酒杯中泛起缽囊上的蓮花。』問：最初的自恣（Pravāraṇā，佛教術語，指雨季安居結束時的僧眾自省儀式），應該和誰一起進行？師父說：『一把香茅草還沒來得及拿，六環錫杖的聲音已經響徹遙遠的天空。』問：西方的祖師傳來，請師父說出確切的含義。師父說：『一隻狗對著空虛的地方叫，成千上萬的獼猴對著實在的東西吼叫。』問：王道和佛道相差多少？師父說：『草狗叫的時候天地閉合，木雞啼叫之後祖師的燈火閃耀。』問：祖師的心印，請師父拂拭。師父說：『祖師的月亮高懸空中，圓滿聖智，哪座山上的松樹和檜樹不青翠？』上堂開示：如果立起一粒微塵，國家就會興盛，鄉野老翁就會皺眉；如果不立起一粒微塵，國家就會喪亡，鄉野老翁就會安寧。如果在這裡明白，那麼各位法師就沒有份，完全是老僧的；如果在這裡不明白，那麼老僧反而是各位法師的。各位法師和老僧，既能使天下人覺悟，也能使天下人盲目。想認識法師嗎？右邊一拍說：『這裡是。』想認識老僧嗎？左邊一拍說：『這裡是。』僧人問：大眾雲集，請師父說法。師父說：『赤腳的人追趕兔子，穿著靴子的人吃肉。』問：不曾廣泛學習佛陀的教義，略微借用玄妙的機鋒來試探一下。師父說：『白玉沒有瑕疵，下面卻附和著被砍斷腳的人。』問：如何是無為的句子？師父說：『寶貴的蠟燭在天空照耀，紅色的光芒照亮整個虛空。』問：如何是臨機一句？師父說：『因風吹火，用力不多。』問：素面相呈時如何？師父說：『拿掉蓋面的布帛。』問：紫色的菊花半開，秋天已經老去，月亮圓滿地照在門前，意境如何？師父說：『月亮從蓬萊仙島升起，人們都看見了，昨夜遭受霜凍，你卻不知道。』問：如何是直截了當的一條路？師父說：『直截了當就是迂迴曲折。』問：如何是獅子吼？師父說：『誰要你這野狐貍的叫聲？』問：如何是真實的話語？師父說：『口懸...』

【English Translation】 English version: In ancient times, people's seals matched each other. What is the eye that matches? The master said: 'Flippant talkers know how to adapt, picking up the soul-calling banner to wipe away tears.' Asked: 'For the rewards of the nine summers of labor, please recommend a word from the master.' The master said: 'Brushing open the rain of Dragon Cave from the sleeve, the lotus on the alms bowl surges in the cup.' Asked: 'The initial Pravāraṇā (Pravāraṇā, a Buddhist term referring to the self-reflection ceremony of the Sangha at the end of the rainy season retreat), who should it be with?' The master said: 'A handful of fragrant thatch has not yet been taken, the sound of the six-ringed tin staff echoes in the distant sky.' Asked: 'The Western Patriarch transmitted, please tell the master the exact meaning.' The master said: 'One dog barks at emptiness, thousands of macaques roar at reality.' Asked: 'How far apart are the King's Way and the Buddha's Way?' The master said: 'When the straw dog barks, heaven and earth close; after the wooden rooster crows, the ancestral lamp shines.' Asked: 'The mind-seal of the Patriarch, please wipe it clean, Master.' The master said: 'The Patriarch's moon hangs high in the sky, perfecting sacred wisdom; which mountain's pines and junipers are not green?' Ascending the hall for instruction: If one speck of dust is established, the country will prosper, and the old farmer will frown; if one speck of dust is not established, the country will perish, and the old farmer will be at peace. If you understand this, then you Dharma Masters have no share, it is entirely the old monk's; if you do not understand this, then the old monk is instead the Dharma Masters'. You Dharma Masters and the old monk can both enlighten the people of the world and blind the people of the world. Want to know the Dharma Master? A clap on the right says: 'Here it is.' Want to know the old monk? A clap on the left says: 'Here it is.' A monk asked: 'The assembly has gathered, please teach the Dharma, Master.' The master said: 'Barefoot people chase rabbits, people wearing boots eat meat.' Asked: 'I have not extensively studied the Buddha's teachings, may I borrow a subtle opportunity to test the Way?' The master said: 'White jade is flawless, but below it echoes the footless.' Asked: 'What is the phrase of non-action (wu wei)?' The master said: 'The precious candle shines in the sky, and the red light illuminates the entire void.' Asked: 'What is the phrase at the moment?' The master said: 'Blowing fire with the wind, not much effort is needed.' Asked: 'What is it like when presenting the bare face?' The master said: 'Take off the face-covering cloth.' Asked: 'The purple chrysanthemums are half-open, autumn is already old, the moon is full in front of the door, what is the meaning?' The master said: 'The moon rises from Penglai Island, everyone sees it, but you do not know that it suffered frost last night.' Asked: 'What is the direct path?' The master said: 'Directness is circuitous.' Asked: 'What is the lion's roar?' The master said: 'Who wants your wild fox's cry?' Asked: 'What is the word of truth?' The master said: 'Mouth hanging...'

壁上。上堂。若是上上之流。各有證據。略赴個程限。中下之機。各須英俊。當處出生。隨處滅盡。如爆龜紋。爆即成兆。不爆成鈍。欲爆不爆。直下便捏。問心不能緣。口不能言。時如何。師曰。逢人但恁么舉。問龍透清潭時如何。師曰。印駿捺尾。問任性浮沉時如何。師曰。牽牛不入欄。問有無俱無去。處時如何。師曰。三月懶游花下路。一家愁閉雨中門。問語默涉離微。如何通不犯。師曰。常憶江南三月里。鷓鴣啼處百花香。問百了千當時如何。師曰。不許夜行。投明須到。上堂。三千劍客。恥見莊周。赤眉橫肩。得無訛謬。他時變豹。后五日看。珍重。問心印未明時如何。師曰。雖聞酋帥投歸款。未見牽羊納璧來。問如何是臨濟下事。師曰。桀犬吠堯。問如何是嚙鏃事。師曰。孟浪借辭論馬角。上堂。大眾集定。師曰。不是無言。各須英鑒。問大眾雲集。師意如何。師曰。景謝祁寒。骨肉疏冷。問不修禪定。為甚麼成佛無疑。師曰。金雞專報曉。漆桶夜生光。問一念萬年時如何。師曰。拂石仙衣破。問洪鐘未擊時。如何。師曰。充塞大千無不韻。妙含幽致豈能分。曰擊后如何。師曰。石壁山河無障礙。翳消開后好咨。聞問古今才分。請師密要。師曰。截卻重舌。問如何是大人相。師曰。赫赤窮漢。曰未審。將

【現代漢語翻譯】現代漢語譯本壁上。師父升座說法。如果是上上根器的人，各自都有證悟的依據，稍微趕赴一下修行的期限。中下根器的人，各自必須英勇俊傑，在當下之處出生，隨處滅盡。如同燒裂的龜甲紋路，燒裂立即顯現徵兆，不燒裂就顯得遲鈍。想要燒裂卻不燒裂，直接就捏住它。問：心無法攀緣，口無法言說的時候，該如何？師父說：遇到人就這麼提問。問：龍穿透清澈水潭的時候，該如何？師父說：蓋印的駿馬按下尾巴。問：任憑本性浮沉的時候，該如何？師父說：牽牛不讓它進欄。問：有和無都去除的時候，該如何？師父說：三月里懶得在花下漫遊，一家人愁悶地關在下雨的門裡。問：言語和沉默都涉及偏離細微之處，如何才能通達而不犯錯？師父說：常常憶起江南三月，鷓鴣鳥啼叫的地方百花飄香。問：所有一切都了結的時候，當時如何？師父說：不許晚上趕路，天亮必須到達。師父升座說法。三千劍客，以見到莊周為恥。赤眉軍橫著肩膀，難道沒有訛誤嗎？他日變成豹子，五天後看分曉。珍重。問：心印沒有明瞭的時候，該如何？師父說：雖然聽說敵方首領投降歸順，還沒見到牽著羊拿著玉璧來進貢。問：如何是臨濟宗門下的事？師父說：惡狗對著堯帝叫。問：如何是射中箭鏃的事？師父說：輕率地借用言辭來談論馬角。師父升座說法。大眾集合完畢，師父說：不是沒有話說，各自必須有英明的鑑別力。問：大眾雲集，師父的意思如何？師父說：景色凋謝，嚴寒侵襲，骨肉也感到疏遠冷淡。問：不修習禪定，為什麼成佛沒有疑問？師父說：金雞專門報曉，漆桶在夜晚發光。問：一念即是萬年的時候，該如何？師父說：拂拭石頭的仙人衣服都破了。問：洪鐘沒有敲擊的時候，如何？師父說：充滿整個大千世界無處不和諧，精妙地包含著幽深的意境豈能輕易分辨。問：敲擊之後如何？師父說：石壁山河沒有障礙，疑雲消散之後好好請教。聽聞您有古今才華的分辨能力，請問師父其中的秘要。師父說：截斷你多餘的舌頭。問：如何是大人之相？師父說：赤裸貧窮的人。問：不明白，請師父詳細說明。

【English Translation】 English version On the wall. The Master ascended the high seat. If they are of the highest caliber, each has evidence. Briefly attend to the time limit. Those of middle and lower capacity must each be heroic and outstanding, born in the present place, extinguished everywhere. Like the cracks of a burnt tortoise shell, cracking immediately reveals a sign; not cracking becomes dull. Wanting to crack but not cracking, immediately pinch it. Question: When the mind cannot reach and the mouth cannot speak, what is it like? The Master said: Meet people and just raise it like this. Question: What is it like when a dragon penetrates a clear pool? The Master said: The stamped steed presses its tail. Question: What is it like to float and sink at will? The Master said: Leading the ox, not letting it into the pen. Question: What is it like when both existence and non-existence are gone? The Master said: In the third month, too lazy to wander under the flowers, the family sadly closes the door in the rain. Question: Speech and silence both involve subtle deviations; how can one penetrate without erring? The Master said: I often remember the third month in Jiangnan, where the partridge cries and a hundred flowers are fragrant. Question: What is it like when a hundred things are finished and a thousand things are present? The Master said: No night travel is allowed; you must arrive by dawn. The Master ascended the high seat. Three thousand swordsmen are ashamed to see Zhuang Zhou. Red eyebrows across the shoulders, is there no error? He will transform into a leopard in the future; watch in five days. Treasure this. Question: What is it like when the mind seal is not yet clear? The Master said: Although I have heard that the chieftain has surrendered, I have not seen him lead a sheep and present jade. Question: What is the matter of the Linji school? The Master said: A vicious dog barks at Yao. Question: What is the matter of biting an arrow? The Master said: Rashly borrowing words to discuss the horn of a horse. The Master ascended the high seat. The assembly gathered, and the Master said: It is not that there are no words; each must have heroic discernment. Question: The assembly gathers; what is the Master's intention? The Master said: The scenery fades, the severe cold invades, and even flesh and blood feel distant and cold. Question: Without cultivating Chan meditation, why is there no doubt about becoming a Buddha? The Master said: The golden rooster specializes in announcing the dawn; the lacquer bucket shines at night. Question: What is it like when one thought is ten thousand years? The Master said: The immortal's clothes are torn from wiping the stone. Question: What is it like when the great bell has not yet been struck? The Master said: Filling the great thousand worlds, there is nothing that is not harmonious; subtly containing profound meaning, how can it be easily distinguished? Question: What is it like after striking? The Master said: Stone walls, mountains, and rivers have no obstacles; after the clouds of doubt dissipate, ask well. Hearing that you have the ability to distinguish talent from ancient times to the present, please tell me the secret. The Master said: Cut off your redundant tongue. Question: What is the appearance of a great person? The Master said: A naked, poor person. Question: I do not understand; please explain in detail.

何受用。師曰。攜蘿挈杖。問如何是賓中主。師曰。入市雙瞳瞽。曰如何是主中賓。師曰。迴鑾兩曜新。曰如何是賓中賓。師曰。攢眉坐白雲。曰如何是主中主。師曰。磨礱三尺劍。待斬不平人。問如何是。钁頭邊意。師曰。山前一片青。問如何是佛。師曰。杖林山下竹筋鞭。

穎橋安禪師(號鐵胡)

與鐘司徒向火次。鐘忽問。三界焚燒時如何出得。師以香匙撥開火。鐘擬議。師曰。司徒司徒。鐘忽有省。

西院明禪師法嗣

郢州興陽歸靜禪師

初參西院。便問。擬問不問時如何。院便打師良久。院曰。若喚作棒眉須墮落。師于言下大悟。住后。僧問。師唱誰家曲。宗風嗣阿誰。師曰。少室山前無異路。

南嶽下八世

風穴沼禪師法嗣

汝州首山省念禪師

萊州狄氏子。受業于本郡南禪寺。才具尸羅。遍游叢席。常密誦法華經。眾目爲念法華也。晚於風穴會中充知客。一日侍立次。穴乃垂涕告之曰。不幸。臨濟之道。至吾將墜于地矣。師曰。觀此一眾。豈無人邪。穴曰。聰明者多。見性者少。師曰。如某者如何。穴曰。吾雖望子之久。猶恐耽著此經。不能放下。師曰。此亦可事。愿聞其要。穴遂上堂。舉。世尊以青蓮目顧視大眾。乃曰。正當恁么時。且道

【現代漢語翻譯】現代漢語譯本『何受用』（如何領會和運用）。師曰：『攜蘿挈杖』（拄著枴杖，帶著竹筐）。問：『如何是賓中主』（什麼是賓位中的主位）。師曰：『入市雙瞳瞽』（進入鬧市，雙眼如同瞎了一般）。曰：『如何是主中賓』（什麼是主位中的賓位）。師曰：『迴鑾兩曜新』（皇帝回宮，日月都煥然一新）。曰：『如何是賓中賓』（什麼是賓位中的賓位）。師曰：『攢眉坐白雲』（皺著眉頭坐在白雲之上）。曰：『如何是主中主』（什麼是主位中的主位）。師曰：『磨礱三尺劍，待斬不平人』（磨礪三尺寶劍，等待斬殺不平之人）。問：『如何是钁頭邊意』（什麼是鋤頭邊的意境）。師曰：『山前一片青』（山前一片青翠）。問：『如何是佛』（什麼是佛）。師曰：『杖林山下竹筋鞭』（杖林山下的竹筋鞭）。

穎橋安禪師（號鐵胡）

與鐘司徒向火次，鐘忽問：『三界焚燒時如何出得』（三界被焚燒時如何才能脫離）。師以香匙撥開火（禪師用香匙撥開火）。鐘擬議（鐘司徒猶豫不決）。師曰：『司徒司徒』（司徒，司徒）。鐘忽有省（鐘司徒忽然有所領悟）。

西院明禪師法嗣

郢州興陽歸靜禪師

初參西院（剛開始參拜西院禪師），便問：『擬問不問時如何』（想要提問又不提問時如何）。院便打師良久（西院禪師就打了禪師很久）。院曰：『若喚作棒眉須墮落』（如果說這是棒子，眉毛都要掉下來）。師于言下大悟（禪師在西院禪師的話下大悟）。住后（住持后），僧問：『師唱誰家曲，宗風嗣阿誰』（禪師唱的是誰家的曲子，宗風傳承自誰）。師曰：『少室山前無異路』（少室山前沒有不同的道路）。

南嶽下八世

風穴沼禪師法嗣

汝州首山省念禪師

萊州狄氏子（萊州狄家之子），受業于本郡南禪寺（在本郡南禪寺學習）。才具尸羅（才華和戒律兼備），遍游叢席（遊歷各處禪林）。常密誦法華經（經常秘密誦讀《法華經》），眾目爲念法華也（大家都認為他是誦唸《法華經》的人）。晚於風穴會中充知客（晚年在風穴禪師的禪會上擔任知客）。一日侍立次（有一天侍立在風穴禪師身邊），穴乃垂涕告之曰（風穴禪師流著眼淚告訴他說）：『不幸，臨濟之道，至吾將墜于地矣』（不幸的是，臨濟宗的道，到我這裡就要衰落了）。師曰：『觀此一眾，豈無人邪』（禪師說：『看這一眾僧人，難道沒有人嗎』）。穴曰：『聰明者多，見性者少』（風穴禪師說：『聰明的人多，見到本性的人少』）。師曰：『如某者如何』（禪師說：『像我這樣的人怎麼樣』）。穴曰：『吾雖望子之久，猶恐耽著此經，不能放下』（風穴禪師說：『我雖然期望你很久了，但還是擔心你沉迷於這部經，不能放下』）。師曰：『此亦可事，愿聞其要』（禪師說：『這也是可以做到的，希望聽到其中的要領』）。穴遂上堂（風穴禪師於是上堂），舉：『世尊以青蓮目顧視大眾』（舉例說：『世尊用青蓮花般的眼睛看著大眾』）。乃曰：『正當恁么時，且道』（於是說：『正當這個時候，且說』）

English version 『What is the use of it?』 The Master said, 『Carrying a basket and holding a staff.』 Asked, 『What is the host within the guest?』 The Master said, 『Entering the market, both eyes are blind.』 Said, 『What is the guest within the host?』 The Master said, 『Returning to the palace, the two luminaries are new.』 Said, 『What is the guest within the guest?』 The Master said, 『Kneeling and frowning, sitting on white clouds.』 Said, 『What is the host within the host?』 The Master said, 『Sharpening a three-foot sword, waiting to slay the unjust.』 Asked, 『What is the meaning at the edge of the hoe?』 The Master said, 『A patch of green before the mountain.』 Asked, 『What is Buddha?』 The Master said, 『A bamboo whip under Zhanglin Mountain.』

Chan Master An of Yingqiao (named Tiehu)

Once, while warming himself by the fire with Situ Zhong, Zhong suddenly asked, 『When the three realms are burning, how can one escape?』 The Master used a incense spoon to stir the fire. Zhong hesitated. The Master said, 『Situ, Situ.』 Zhong suddenly had an awakening.

Successor of Chan Master Ming of Xiyuan

Chan Master Guijing of Xingyang in Yingzhou

Upon first visiting Xiyuan, he asked, 『What about when one intends to ask but doesn't ask?』 The Master hit him for a long time. The Master said, 『If you call it a stick, your eyebrows will fall off.』 The Master had a great enlightenment upon hearing these words. After residing there, a monk asked, 『Whose tune does the Master sing? Who does the lineage of the sect succeed?』 The Master said, 『There is no different path before Shaoshi Mountain.』

Eighth Generation under Nanyue

Successor of Chan Master Zhao of Fengxue

Chan Master Xingnian of Shoushan in Ruzhou

A son of the Di family in Laizhou, he studied at N禪寺an Temple in his prefecture. He possessed both talent and precepts, and traveled extensively among monastic communities. He often secretly recited the Lotus Sutra, and everyone regarded him as a reciter of the Lotus Sutra. Later, he served as a guest prefect at the assembly of Fengxue. One day, while standing in attendance, Fengxue said to him with tears, 『Unfortunately, the way of Linji is about to fall to the ground with me.』 The Master said, 『Looking at this assembly, is there no one?』 Fengxue said, 『There are many who are clever, but few who see their nature.』 The Master said, 『What about someone like me?』 Fengxue said, 『Although I have hoped for you for a long time, I am still afraid that you will be attached to this sutra and unable to let it go.』 The Master said, 『This is also possible. I wish to hear the key point.』 Fengxue then ascended the hall and cited, 『The World-Honored One gazed upon the assembly with eyes like blue lotuses.』 Then he said, 『Right at this moment, tell me...』

【English Translation】 English version 『What is the use of it?』 The Master said, 『Carrying a basket and holding a staff.』 Asked, 『What is the host within the guest?』 The Master said, 『Entering the market, both eyes are blind.』 Said, 『What is the guest within the host?』 The Master said, 『Returning to the palace, the two luminaries are new.』 Said, 『What is the guest within the guest?』 The Master said, 『Kneeling and frowning, sitting on white clouds.』 Said, 『What is the host within the host?』 The Master said, 『Sharpening a three-foot sword, waiting to slay the unjust.』 Asked, 『What is the meaning at the edge of the hoe?』 The Master said, 『A patch of green before the mountain.』 Asked, 『What is Buddha?』 The Master said, 『A bamboo whip under Zhanglin Mountain.』

Chan Master An of Yingqiao (named Tiehu)

Once, while warming himself by the fire with Situ Zhong, Zhong suddenly asked, 『When the three realms are burning, how can one escape?』 The Master used a incense spoon to stir the fire. Zhong hesitated. The Master said, 『Situ, Situ.』 Zhong suddenly had an awakening.

Successor of Chan Master Ming of Xiyuan

Chan Master Guijing of Xingyang in Yingzhou

Upon first visiting Xiyuan, he asked, 『What about when one intends to ask but doesn't ask?』 The Master hit him for a long time. The Master said, 『If you call it a stick, your eyebrows will fall off.』 The Master had a great enlightenment upon hearing these words. After residing there, a monk asked, 『Whose tune does the Master sing? Who does the lineage of the sect succeed?』 The Master said, 『There is no different path before Shaoshi Mountain.』

Eighth Generation under Nanyue

Successor of Chan Master Zhao of Fengxue

Chan Master Xingnian of Shoushan in Ruzhou

A son of the Di family in Laizhou, he studied at N禪寺an Temple in his prefecture. He possessed both talent and precepts, and traveled extensively among monastic communities. He often secretly recited the Lotus Sutra, and everyone regarded him as a reciter of the Lotus Sutra. Later, he served as a guest prefect at the assembly of Fengxue. One day, while standing in attendance, Fengxue said to him with tears, 『Unfortunately, the way of Linji is about to fall to the ground with me.』 The Master said, 『Looking at this assembly, is there no one?』 Fengxue said, 『There are many who are clever, but few who see their nature.』 The Master said, 『What about someone like me?』 Fengxue said, 『Although I have hoped for you for a long time, I am still afraid that you will be attached to this sutra and unable to let it go.』 The Master said, 『This is also possible. I wish to hear the key point.』 Fengxue then ascended the hall and cited, 『The World-Honored One gazed upon the assembly with eyes like blue lotuses.』 Then he said, 『Right at this moment, tell me...』

說個甚麼。若道不說而說。又是埋沒先聖。且道說個甚麼。師乃拂袖下去。穴擲下拄杖歸方丈。侍者隨後請益曰。念法華因甚不祇對和尚。穴曰。念法華會也。次日師與真園頭。同上問訊次。穴問真曰。作么生是世尊不說說。真曰。鵓鳩樹頭鳴。穴曰。汝作許多癡福作么。何不體究言句。又問師曰。汝作么生。師曰。動容揚古路。不墮悄然機。穴謂真曰。汝何不看念法華下語。師受風穴印可之後。泯跡韜光。人莫知其所以。因白兆楚和尚至汝州宣化。風穴令師往傳語。才相見提起坐具便問。展即是。不展即是。兆曰。自家看取。師便喝。兆曰。我曾親近知識來。未嘗輒敢恁么造次。師曰。草賊大敗。兆曰。來日若見風穴和尚。待一一舉似。師曰。一任一任。不得忘卻。師乃先回舉似風穴。穴曰。今日又被你收下一員草賊。師曰。好手不張名。兆次日才到相見。便舉前話。穴曰。非但昨日。今日和贓捉敗。師於是名振四方。學者望風而靡。開法首山。為第一世也。入院上堂。曰佛法付與國王大臣有力檀越。令其佛法不斷絕。燈燈相續至於今日。大眾且道續個甚麼。良久曰。須是迦葉師兄始得。時有僧問。靈山一會。何異今朝。師曰。墮坑落塹。曰為甚麼如此。師曰瞎。問師唱誰家曲。宗風嗣阿誰。師曰。少室巖前親掌示

【現代漢語翻譯】現代漢語譯本說個什麼？如果說不說而說，又是埋沒先聖。那麼，到底說什麼呢？』師『於是拂袖離去，風穴禪師扔下拄杖回到方丈室。侍者隨後請教說：『您唸誦《法華經》，為什麼不回答和尚的問題呢？』風穴禪師說：『唸誦《法華經》的人會明白的。』第二天，『師』與真園頭一同去問訊。風穴禪師問真園頭：『怎樣是世尊不說而說呢？』真園頭回答說：『鵓鳩在樹頭鳴叫。』風穴禪師說：『你作這麼多癡福幹什麼？為什麼不去體究言句的真意？』又問『師』：『你又怎麼說呢？』『師』回答說：『動容揚古路，不墮悄然機。』風穴禪師對真園頭說：『你為什麼不看看唸誦《法華經》的人是如何下語的？』『師』在得到風穴禪師的印可之後，便隱匿軌跡，韜光養晦，人們不知道他去了哪裡。後來白兆楚和尚到汝州宣化，風穴禪師派『師』前去傳話。『師』才一見面，提起坐具便問：『展即是，不展即是？』（展開好呢，還是不展開好呢？）白兆楚和尚說：『自家看取。』（你自己看著辦。）『師』便喝斥。白兆楚和尚說：『我曾親近知識（善知識）而來，未曾敢這麼造次。』『師』說：『草賊大敗。』（你這個草賊被打敗了。）白兆楚和尚說：『來日若見風穴和尚，待一一舉似。』（明天如果見到風穴和尚，我會一一告訴他。）『師』說：『一任一任，不得忘卻。』（隨便隨便，可別忘了。）『師』於是先回去告訴風穴禪師。風穴禪師說：『今日又被你收下一員草賊。』『師』說：『好手不張名。』（真正的高手是不張揚名聲的。）白兆楚和尚第二天來到相見，便舉起之前的話。風穴禪師說：『非但昨日，今日和贓捉敗。』（不僅僅是昨天，今天連人帶贓都被抓住了。）『師』於是名聲大振，學者們望風而靡。開法首山，為第一世也。入院上堂，說：『佛法付與國王大臣有力檀越（施主），令其佛法不斷絕，燈燈相續至於今日。』大眾且道續個甚麼？（大眾說說看，延續的是什麼？）良久說：『須是迦葉師兄始得。』（必須是迦葉尊者才行。）當時有僧人問：『靈山一會，何異今朝？』（靈山法會，和今天有什麼不同？）『師』說：『墮坑落塹。』（掉進坑裡，落入陷阱。）問：『為甚麼如此？』（為什麼這樣說？）『師』說：『瞎。』（你瞎了。）問：『師唱誰家曲，宗風嗣阿誰？』（您唱的是誰家的曲調，宗風繼承的是誰的？）『師』說：『少室巖前親掌示。』（在少室山巖前親自開示。）

【English Translation】 English version What to say? If saying 'not saying' is also a burying of the former sages. Then, what exactly should be said? The 'Master' then flicked his sleeve and left, and Fengxue (Fengxue: a Chan master's name) threw down his staff and returned to his abbot's room. The attendant then asked for instruction, saying, 'Since you recite the Lotus Sutra, why didn't you answer the monk's question?' Fengxue said, 'Those who recite the Lotus Sutra will understand.' The next day, the 'Master' and Zhen Yuantou (Zhen Yuantou: a person's name) went together to pay their respects. Fengxue asked Zhen, 'What is it that the World-Honored One speaks without speaking?' Zhen replied, 'The turtledove chirps on the treetop.' Fengxue said, 'What are you doing making so much foolish merit? Why don't you investigate the true meaning of the words?' He then asked the 'Master', 'What do you say?' The 'Master' replied, 'Moving the countenance, he proclaims the ancient path, not falling into the silent trap.' Fengxue said to Zhen, 'Why don't you see how those who recite the Lotus Sutra use their words?' After the 'Master' received Fengxue's approval, he concealed his tracks and hid his light, and people did not know where he went. Later, when Baizhao Chu (Baizhao Chu: a monk's name) arrived at Xuanhua in Ruzhou, Fengxue sent the 'Master' to convey a message. As soon as they met, the 'Master' raised his sitting cloth and asked, 'To unfold it, or not to unfold it?' Baizhao Chu said, 'See for yourself.' The 'Master' then shouted. Baizhao Chu said, 'I have come close to knowledgeable teachers, and I have never dared to be so rash.' The 'Master' said, 'The bandit army is utterly defeated.' Baizhao Chu said, 'If I see Fengxue tomorrow, I will tell him everything.' The 'Master' said, 'As you wish, as you wish, but don't forget.' The 'Master' then returned first and told Fengxue. Fengxue said, 'Today you have captured another bandit soldier.' The 'Master' said, 'A good hand does not proclaim his name.' The next day, Baizhao Chu arrived and brought up the previous conversation. Fengxue said, 'Not only yesterday, but today you have been caught red-handed with the stolen goods.' The 'Master' then became famous in all directions, and scholars flocked to him. He opened the Dharma at Shoushan, becoming the first generation. Entering the monastery and ascending the hall, he said, 'The Buddha-dharma is entrusted to kings, ministers, and powerful benefactors, so that the Buddha-dharma will not be cut off, and the lamps will continue to be passed down to this day.' The assembly, what is it that continues? After a long silence, he said, 'It must be the Venerable Kashyapa.' At that time, a monk asked, 'The assembly on Vulture Peak, how is it different from today?' The 'Master' said, 'Falling into a pit, falling into a trap.' He asked, 'Why is it like this?' The 'Master' said, 'Blind.' He asked, 'Whose tune does the Master sing, and whose lineage does the Master inherit?' The 'Master' said, 'Personally shown before the Shaoshi Rock.'

。曰便請洪音和一聲。師曰。如今也要大家知。問如何是徑截一路。師曰。或在山間。或在樹下。問如何是學人親切處。師曰。五九盡日又逢春。曰畢竟事如何。師曰。冬到寒食一百五。問如何是和尚家風。師曰。一言截斷千江口。萬仞峰前始得玄。問如何是首山境。師曰。一任眾人看。曰如何是境中人。師曰。吃棒得也未。僧禮拜。師曰。吃棒且待別時。問如何是祖師西來意。師曰。風吹日炙。問從上諸聖向甚麼處行履。師曰。牽犁拽杷。問古人拈槌豎拂。意旨如何。師曰。孤峰無宿客。曰未審。意旨如何。師曰。不是守株人。問如何是菩提路。師曰。此去襄縣五里。曰向上事如何。師曰。往來不易。問諸聖說不到處。請師舉唱。師曰。萬里神光都一照。誰人敢並日輪齊。問臨濟喝。德山棒。未審明甚麼邊事。師曰。汝試道看。僧便喝。師曰。瞎僧又喝。師曰。這瞎漢祇么。亂喝作么。僧禮拜。師便打。問和尚是大善知識。為甚麼卻首山。師曰。不坐孤峰頂。常伴白雲閑。問四眾圍繞。師說何法。師曰。打草蛇驚。曰未審。作么生下手。師曰。適來幾合喪身失命。問二龍爭珠。誰是得者。師曰得者失。曰不得者又如何。師曰。珠在甚麼處。問一切諸佛皆從此經出。如何是此經。師曰。低聲低聲。曰如何受持。師曰。

【現代漢語翻譯】現代漢語譯本問：請和尚也洪亮地應和一聲。（洪音指如洪鐘般的聲音）師父說：現在也要讓大家都知道。問：什麼是徑截一路（比喻直截了當的修行道路）？師父說：或許在山間，或許在樹下。問：什麼是學人（求道者）最親切的境界？師父說：五九（四十五天）過去，又迎來春天。問：究竟事情如何？師父說：冬至到來，距離寒食節還有一百零五天。問：什麼是和尚的家風（宗風）？師父說：一句話截斷千江萬口的爭論，在萬仞高峰前才能開始領悟玄機。問：什麼是首山（地名，也指首山禪師的境界）的境界？師父說：任憑眾人觀看。問：什麼是境界中的人？師父說：捱打了嗎？僧人禮拜。師父說：捱打的事情暫且等待以後。問：什麼是祖師西來意（達摩祖師從西方來到中國的目的）？師父說：風吹日曬。問：從前的各位聖賢向什麼地方行進？師父說：牽著犁，拉著耙（比喻辛勤勞作）。問：古人拈起槌子，豎起拂塵，意旨如何？師父說：孤峰沒有留宿的客人。問：還未領悟，意旨如何？師父說：不是守株待兔的人。問：什麼是菩提路（覺悟之路）？師父說：從這裡到襄縣還有五里路。問：向上（更高深）的事情如何？師父說：往來不容易。問：各位聖賢說不到的地方，請師父您來開示。師父說：萬里的神光都照耀著，誰人敢與太陽並肩？問：臨濟（禪師）的棒喝，德山（禪師）的棒打，未審（不知）闡明的是哪方面的事情？師父說：你試著說看。僧人便喝。師父說：瞎眼的僧人又喝。師父說：這個瞎漢只是這樣，胡亂喝什麼？僧人禮拜。師父便打。問：和尚您是大善知識，為什麼卻在首山（隱居）？師父說：不坐在孤峰頂，常常與白雲為伴，悠閒自在。問：四眾弟子圍繞，師父您說的是什麼法？師父說：打草驚蛇。問：還未領悟，如何下手？師父說：剛才差點喪身失命。問：二龍爭珠，誰是得者？師父說：得到者反而失去。問：不得者又如何？師父說：珠在什麼地方？問：一切諸佛都從此經而出，如何是此經？師父說：低聲，低聲。問：如何受持？師父說：

【English Translation】 English version Question: Then please, venerable monk, respond with a resounding voice. ('Resounding voice' refers to a voice like a booming bell.) The Master said: Now I want everyone to know. Question: What is the 'direct path' (a metaphor for the straightforward path of practice)? The Master said: Perhaps in the mountains, perhaps under the trees. Question: What is the most intimate state for a practitioner (a seeker of the Way)? The Master said: Forty-five days pass, and spring returns again. Question: How is the matter ultimately? The Master said: When the winter solstice arrives, there are still one hundred and five days until the Cold Food Festival. Question: What is the family style (the tradition) of the monk? The Master said: One word cuts off the mouths of a thousand rivers; only before the ten-thousand-foot peak can one begin to understand the mystery. Question: What is the realm of Shoushan (a place name, also referring to the state of Zen Master Shoushan)? The Master said: Let everyone look. Question: What is a person in that realm? The Master said: Have you been beaten yet? The monk prostrated. The Master said: The matter of being beaten will wait for another time. Question: What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China)? The Master said: The wind blows, the sun scorches. Question: Where did all the past sages proceed? The Master said: Pulling the plow, dragging the rake (a metaphor for diligent labor). Question: What is the meaning of the ancients picking up the mallet and raising the whisk? The Master said: The solitary peak has no overnight guests. Question: I have not yet understood, what is the meaning? The Master said: Not a person who waits for a rabbit to run into a tree stump. Question: What is the Bodhi path (the path to enlightenment)? The Master said: From here to Xiang County is five miles. Question: How is the matter beyond (more profound)? The Master said: Coming and going is not easy. Question: Where the sages cannot speak, please, Master, expound. The Master said: The divine light of ten thousand miles shines all at once; who dares to stand shoulder to shoulder with the sun? Question: Linji's (Zen Master) shout and Deshan's (Zen Master) stick, what aspect of the matter do they clarify? The Master said: You try to say. The monk then shouted. The Master said: The blind monk shouts again. The Master said: This blind man is just like that, shouting randomly for what? The monk prostrated. The Master then struck. Question: Venerable monk, you are a great virtuous teacher, why are you at Shoushan (in seclusion)? The Master said: Not sitting on the solitary peak, often accompanied by white clouds, leisurely and free. Question: Surrounded by the fourfold assembly, what Dharma are you speaking, Master? The Master said: Startling the snake in the grass. Question: I have not yet understood, how to begin? The Master said: Just now you almost lost your life. Question: Two dragons fight for a pearl, who is the winner? The Master said: The one who gains loses. Question: What about the one who does not gain? The Master said: Where is the pearl? Question: All Buddhas come forth from this sutra, what is this sutra? The Master said: Lower your voice, lower your voice. Question: How to uphold it? The Master said:

切不得污染。問世尊滅后。法付何人。師曰。好個問頭無人答得。曰如何是世尊不說說。師曰。任從滄海變。終不為君通。曰如何是迦葉不聞聞。師曰。聵人徒側耳。問古人道。見色便見心。諸法無形將。何所見。師曰。一家有事百家忙。曰學人不會。乞師再指。師曰。三日後看取。問菩薩未成佛時如何。師曰。眾生。曰成佛后如何。師曰。眾生眾生。問路逢達道人。不將語默對。未審將甚麼對。師曰。瞥爾三千界。曰與么則。目視不勞也。師曰。天恩未遇。後悔難追。上堂。第一句薦得。堪與祖佛為師。第二句薦得。堪與人天為師。第三句薦得。自救不了。時有僧問。如何是第一句。師曰。大用不揚眉。棒下須見血。曰慈悲何在。師曰。送出三門外。問如何是第二句。師曰。不打恁么驢漢。曰將接何人。師曰。如斯爭奈何。問如何是第三句。師曰。解問無人答。曰即今祇對者是誰。師曰。莫使外人知。曰和尚是第幾句薦得。師曰。月落三更穿市過。問維摩默然。文殊贊善。未審此意如何。師曰。當時聽眾必不如是。曰既不如是。維摩默然。又且如何。師曰。知恩者少。負恩者多。乃曰。若論此事。實不掛一個元字腳。便下座。問如何是古佛心。師曰。鎮州蘿蔔重三斤。問如何是玄中的。師曰。有言須道卻。曰此意如

【現代漢語翻譯】現代漢語譯本切記不要被污染。問：世尊（釋迦牟尼佛）涅槃后，佛法將託付給誰？師父說：『好一個問題，沒有人能回答。』問：『什麼是世尊不說之說？』師父說：『任憑滄海變遷，我終究不會為你開這個方便之門。』問：『什麼是迦葉（摩訶迦葉，釋迦牟尼十大弟子之一）不聞之聞？』師父說：『耳聾的人徒勞地側耳傾聽。』問：『古人說，見色便見心，諸法無形，將用什麼來見？』師父說：『一家有事，百家忙。』問：『學人不能領會，請師父再次指點。』師父說：『三天後自己去看。』問：『菩薩未成佛時如何？』師父說：『眾生。』問：『成佛后如何？』師父說：『眾生還是眾生。』問：『路上遇到得道之人，不以言語或沉默相對，那該用什麼相對？』師父說：『一瞥之間，遍及三千大千世界。』問：『這樣說來，眼睛的觀看也不費力了。』師父說：『天恩未到，後悔也來不及了。』師父上堂說法：『第一句如果能領會，可以做祖師和佛的老師。第二句如果能領會，可以做人天（人和天人）的老師。第三句如果能領會，自己都救不了自己。』當時有僧人問：『什麼是第一句？』師父說：『大用不揚眉，棒下須見血。』問：『慈悲在哪裡？』師父說：『送出山門外。』問：『什麼是第二句？』師父說：『不打你這樣的蠢驢。』問：『將接引什麼人？』師父說：『像你這樣的人，我又能怎麼辦呢？』問：『什麼是第三句？』師父說：『會問的人多，能回答的人少。』問：『那麼現在回答的人是誰？』師父說：『不要讓外人知道。』問：『和尚您是第幾句領會的？』師父說：『月落三更，穿過鬧市。』問：『維摩（維摩詰，一位著名的在家菩薩）默然不語，文殊（文殊菩薩，智慧的象徵）讚歎稱善，不知道這是什麼意思？』師父說：『當時聽眾的理解肯定不是這樣。』問：『既然不是這樣，維摩默然，又是什麼意思呢？』師父說：『知恩的人少，忘恩的人多。』於是說：『如果談論這件事，實在沒有一個字可以掛靠。』便下座。問：『什麼是古佛心？』師父說：『鎮州的蘿蔔重三斤。』問：『什麼是玄中的？』師父說：『有話就要說出來。』問：『這意思如——』

【English Translation】 English version Be sure not to be defiled. Asked: 'After the World Honored One (Shakyamuni Buddha) passes away, to whom will the Dharma be entrusted?' The master said: 'A good question, no one can answer it.' Asked: 'What is the World Honored One's speech that is not speech?' The master said: 'Let the seas change, I will never open this door of convenience for you.' Asked: 'What is Kashyapa's (Mahakashyapa, one of the ten great disciples of Shakyamuni) hearing that is not hearing?' The master said: 'A deaf person strains his ears in vain.' Asked: 'The ancients said, seeing form is seeing mind, all dharmas are formless, what will be used to see?' The master said: 'One family has trouble, all families are busy.' Asked: 'The student cannot understand, please master point it out again.' The master said: 'Look for yourself in three days.' Asked: 'What is a Bodhisattva like before becoming a Buddha?' The master said: 'Sentient beings.' Asked: 'What is it like after becoming a Buddha?' The master said: 'Sentient beings are still sentient beings.' Asked: 'If you meet a realized person on the road, do not respond with speech or silence, what should you respond with?' The master said: 'In a glance, it encompasses the three thousand great thousand worlds.' Asked: 'In that case, the eyes do not need to exert themselves to see.' The master said: 'If heavenly grace has not arrived, it is too late for regret.' The master ascended the platform and said: 'If you can understand the first phrase, you can be a teacher of the patriarchs and Buddhas. If you can understand the second phrase, you can be a teacher of humans and devas (humans and heavenly beings). If you can understand the third phrase, you cannot even save yourself.' At that time, a monk asked: 'What is the first phrase?' The master said: 'Great function does not raise the eyebrows, blood must be seen under the staff.' Asked: 'Where is compassion?' The master said: 'Sent out beyond the mountain gate.' Asked: 'What is the second phrase?' The master said: 'I will not hit a donkey as foolish as you.' Asked: 'Whom will you receive?' The master said: 'What can I do with someone like you?' Asked: 'What is the third phrase?' The master said: 'Many people ask, few can answer.' Asked: 'Then who is answering now?' The master said: 'Do not let outsiders know.' Asked: 'Which phrase did the master understand?' The master said: 'The moon sets at the third watch, passing through the bustling city.' Asked: 'Vimalakirti (a famous lay Bodhisattva) is silent, Manjushri (Manjushri Bodhisattva, a symbol of wisdom) praises and approves, I wonder what this means?' The master said: 'The understanding of the audience at that time was definitely not like this.' Asked: 'Since it is not like this, what does Vimalakirti's silence mean?' The master said: 'Few people are grateful, many are ungrateful.' Then he said: 'If we talk about this matter, there is really not a single word to rely on.' Then he descended from the platform. Asked: 'What is the mind of the ancient Buddha?' The master said: 'The turnips in Zhenzhou weigh three pounds.' Asked: 'What is in the mysterious?' The master said: 'If you have something to say, you must say it.' Asked: 'What does this mean like—'

何。師曰。無言鬼也瞋。問如何是衲僧眼。師曰。此問不當。曰當后如何。師曰。堪作甚麼。問如何得離眾緣去。師曰。千年一遇。曰不離時如何。師曰。立在眾人前。問如何是大安樂底人。師曰。不見有一法。曰將何為人。師曰。謝阇黎領話。問如何是常在底人。師曰。亂走作么。問如何是首山。師曰。東山高。西山低。曰如何是山中人。師曰。恰遇棒不在。問如何是道。師曰。爐中有火無心撥。處處縱橫任意游。曰如何是道中人。師曰。坐看煙霞秀。不與白雲齊。問一毫未發時如何。師曰。路逢穿耳客。曰發后如何。師曰。不用更遲疑。問無弦一曲。請師音韻。師良久曰。還聞么。曰不聞。師曰。何不高聲問著。問學人久處沉迷。請師一接。師曰。老僧無這閑工夫。曰。和尚豈無方便。師曰。要行即行。要坐即坐。問如何是離凡聖底句。師曰。嵩山安和尚。曰莫便是和尚極則處否。師曰。南嶽讓禪師。問學人乍入叢林。乞師指示。師曰。阇黎到此多少時也。曰已經冬夏。師曰。莫錯舉似人。問有一人。蕩盡來時。師還接否。師曰。蕩盡即置。那一人是誰。曰風高月冷。師曰。僧堂內幾人坐臥。僧無對。師曰。賺殺老僧。問如何是梵音相。師曰。驢鳴狗吠。乃曰。要得親切。第一莫將問。來問還會么。問在答處。答

【現代漢語翻譯】問：什麼是？（何）師父說：『無言』（無言）的鬼也會生氣。（鬼也瞋）問：什麼是衲僧（nà sēng，指雲遊四方的僧人）的眼睛？師父說：這個問題不恰當。（此問不當）問：不恰當之後又如何呢？（當后如何）師父說：能做什麼？（堪作甚麼）問：如何才能脫離各種因緣的束縛？（如何得離眾緣去）師父說：千年難遇。（千年一遇）問：不脫離時又如何呢？（不離時如何）師父說：站在眾人面前。（立在眾人前）問：如何才是真正安樂的人？（如何是大安樂底人）師父說：不見有任何一法。（不見有一法）問：那又將什麼作為人呢？（將何為人）師父說：感謝你領會了我的話。（謝阇黎（shé lí，梵語，意為導師）領話）問：如何是常在的人？（如何是常在底人）師父說：亂跑什麼？（亂走作么）問：如何是首山（Shǒu Shān，山名）？師父說：東山高，西山低。（東山高。西山低）問：如何是山中的人？（如何是山中人）師父說：恰好遇到棒子不在。（恰遇棒不在）問：如何是道？（如何是道）師父說：爐中有火，無需用心撥弄，處處縱橫，任意遊走。（爐中有火無心撥。處處縱橫任意游）問：如何是道中人？（如何是道中人）師父說：坐看煙霞秀麗，不與白雲比肩。（坐看煙霞秀。不與白雲齊）問：一毫未發時如何？（一毫未發時如何）師父說：路上遇到穿耳之人。（路逢穿耳客）問：發后如何？（發后如何）師父說：不用再遲疑。（不用更遲疑）問：無弦之曲，請師父演奏音韻。（無弦一曲。請師音韻）師父沉默良久說：聽到了嗎？（還聞么）答：沒有聽到。（不聞）師父說：為何不提高聲音問呢？（何不高聲問著）問：學人長期處於沉迷之中，請師父接引。（學人久處沉迷。請師一接）師父說：老僧沒有這閑工夫。（老僧無這閑工夫）問：和尚難道沒有方便之法嗎？（和尚豈無方便）師父說：要走就走，要坐就坐。（要行即行。要坐即坐）問：如何是脫離凡聖的語句？（如何是離凡聖底句）師父說：嵩山（Sōng Shān，山名）安和尚。（嵩山安和尚）問：莫非這就是和尚的最高境界嗎？（莫便是和尚極則處否）師父說：南嶽（Nán Yuè，山名）讓禪師。（南嶽讓禪師）問：學人初入叢林（cóng lín，指寺院），請師父指示。（學人乍入叢林。乞師指示）師父說：你到這裡多久了？（阇黎（shé lí，梵語，意為導師）到此多少時也）答：已經過了一年。（已經冬夏）師父說：不要錯誤地告訴別人。（莫錯舉似人）問：有一個人，蕩盡家財而來，師父還接納嗎？（有一人。蕩盡來時。師還接否）師父說：蕩盡家財就先放在一邊，那個人是誰？（蕩盡即置。那一人是誰）答：風高月冷。（風高月冷）師父說：僧堂內有多少人坐臥？（僧堂內幾人坐臥）僧人無言以對。（僧無對）師父說：騙了老僧。（賺殺老僧）問：如何是梵音相？（如何是梵音相）師父說：驢叫狗吠。（驢鳴狗吠）於是說：想要得到親切的體驗，第一件事就是不要用問題來提問，你明白嗎？（要得親切。第一莫將問。來問還會么）問：在回答之處，回答什麼？（問在答處。答）

【English Translation】 Question: What is it? (何) Master said: Even 'no words' (無言) ghosts will be angry. (鬼也瞋) Question: What are the eyes of a mendicant monk (衲僧, nà sēng, referring to wandering monks)? Master said: This question is inappropriate. (此問不當) Question: What happens after it's deemed inappropriate? (當后如何) Master said: What can be done? (堪作甚麼) Question: How can one escape from the bonds of all conditions? (如何得離眾緣去) Master said: Once in a thousand years. (千年一遇) Question: What if one doesn't escape? (不離時如何) Master said: Standing before everyone. (立在眾人前) Question: What is a truly happy person? (如何是大安樂底人) Master said: Not seeing any dharma. (不見有一法) Question: Then what is taken as a person? (將何為人) Master said: Thank you for understanding my words. (謝阇黎 (shé lí, Sanskrit for 'teacher') 領話) Question: What is a person who is always present? (如何是常在底人) Master said: What are you running around for? (亂走作么) Question: What is Shoushan (首山, Shǒu Shān, mountain name)? Master said: The east mountain is high, the west mountain is low. (東山高。西山低) Question: What is a person in the mountains? (如何是山中人) Master said: Just happen to encounter that the stick is not there. (恰遇棒不在) Question: What is the Dao? (如何是道) Master said: There is fire in the stove, no need to stir it intentionally, everywhere freely, wandering at will. (爐中有火無心撥。處處縱橫任意游) Question: What is a person in the Dao? (如何是道中人) Master said: Sitting and watching the beautiful scenery of mist and clouds, not competing with the white clouds. (坐看煙霞秀。不與白雲齊) Question: What about when a hair has not yet been released? (一毫未發時如何) Master said: Meeting someone with pierced ears on the road. (路逢穿耳客) Question: What about after it's released? (發后如何) Master said: No need to hesitate any longer. (不用更遲疑) Question: A tune without strings, please Master, play the melody. (無弦一曲。請師音韻) The Master was silent for a long time and said: Can you hear it? (還聞么) Answer: I can't hear it. (不聞) Master said: Why don't you ask in a louder voice? (何不高聲問著) Question: The student has been in delusion for a long time, please Master, receive me. (學人久處沉迷。請師一接) Master said: This old monk doesn't have that free time. (老僧無這閑工夫) Question: Doesn't the venerable have expedient means? (和尚豈無方便) Master said: If you want to walk, then walk; if you want to sit, then sit. (要行即行。要坐即坐) Question: What is a phrase that transcends the mundane and the sacred? (如何是離凡聖底句) Master said: Venerable An of Songshan (嵩山, Sōng Shān, mountain name). (嵩山安和尚) Question: Could that be the venerable's ultimate state? (莫便是和尚極則處否) Master said: Zen Master Rang of Nanyue (南嶽, Nán Yuè, mountain name). (南嶽讓禪師) Question: The student has just entered the monastery (叢林, cóng lín, referring to a monastery), please Master, instruct me. (學人乍入叢林。乞師指示) Master said: How long have you been here? (阇黎 (shé lí, Sanskrit for 'teacher') 到此多少時也) Answer: It has already been a year. (已經冬夏) Master said: Don't mistakenly tell others. (莫錯舉似人) Question: There is a person who has come after squandering all their wealth, will the Master still accept them? (有一人。蕩盡來時。師還接否) Master said: Setting aside the squandering of wealth, who is that person? (蕩盡即置。那一人是誰) Answer: The wind is high and the moon is cold. (風高月冷) Master said: How many people are sitting and lying down in the monks' hall? (僧堂內幾人坐臥) The monk had no response. (僧無對) Master said: Tricked the old monk. (賺殺老僧) Question: What is the form of Brahma's sound? (如何是梵音相) Master said: Donkey's braying and dog's barking. (驢鳴狗吠) Then he said: If you want to get a close experience, the first thing is not to ask questions to ask, do you understand? (要得親切。第一莫將問。來問還會么) Question: In the place of answering, what is the answer? (問在答處。答)

在問處。汝若將問來問。老僧在汝腳底。汝若擬議。即沒交涉。時有僧出禮拜。師便打。僧便問。掛錫幽巖時如何。師曰。錯僧曰錯。師又打。問如何是佛。師曰。新婦騎驢阿家牽。曰未審。此語甚麼句中收。師曰。三玄收不得。四句豈能該。曰此意如何。師曰。天長地久。日月齊明問曹溪一句天下人聞。未審。和尚一句甚麼人得聞。師曰。不出三門外。曰為甚麼不出三門外。師曰。舉似天下人。問如何是和尚不欺人底眼。師曰。看看冬到來。曰究竟如何。師曰。即便春風至。問遠聞和尚無絲可掛。及至到來為甚麼有山可守。師曰。道甚麼。僧便喝。師亦喝。僧禮拜。師曰。放汝三十棒。次住廣教及寶應三處法席。海眾常臻。淳化三年十二月四日午時。上堂說偈曰。今年六十七。老病隨緣且遣日。今年記卻來年事。來年記著今朝日。至四年。月日無爽前記。上堂辭眾。仍說偈曰。白銀世界金色身。情與非情共一真。明暗盡時俱不照。日輪午後示全身。言訖安坐而逝。茶毗收舍利建塔。

汝州廣慧真禪師

嘗在風穴作園頭。穴問曰。會昌沙汰時。護法善神向甚麼處去。師曰。常在阛阓中。要且無人識。穴曰。汝徹也。師禮拜。出世開堂日。僧問。如何是廣慧境。師曰。小寺前資慶后。問如何是和尚家風。師

【現代漢語翻譯】現代漢語譯本：在提問的地方。你如果將問題拿來提問，老僧就在你的腳下。你如果思前想後，那就毫無關係了。當時有個僧人出來禮拜，禪師就打他。僧人便問：『掛錫（指僧人雲遊四方）在幽靜的巖洞時，是怎樣的？』禪師說：『錯了。』僧人說：『錯了。』禪師又打他。問：『什麼是佛？』禪師說：『新媳婦騎驢，阿家（婆婆）牽著。』（阿家：古代稱呼婆婆）問：『請問，這句話屬於什麼句中？』禪師說：『三玄（佛教用語，指禪宗的三個層次）容納不了，四句（佛教用語，指一切言語）哪裡能概括？』問：『這意思是什麼？』禪師說：『天長地久，日月同輝。』問：『曹溪（指六祖慧能）的一句話天下人都聽聞，請問，和尚您的一句話什麼人能聽聞？』禪師說：『不出三門外。』問：『為什麼不出三門外？』禪師說：『告訴天下人。』問：『什麼是和尚您不欺騙人的眼睛？』禪師說：『看看冬天到來。』問：『究竟如何？』禪師說：『春天就來到了。』問：『遠遠聽說和尚您無一絲可掛礙，等到來這裡，為什麼又有山可以守護？』禪師說：『說什麼？』僧人便喝一聲，禪師也喝一聲。僧人禮拜。禪師說：『放你三十棒。』之後禪師先後在廣教寺和寶應寺三處主持法席，來聽法的僧眾絡繹不絕。淳化三年十二月四日午時，上堂說法偈語說：『今年六十七，老病隨緣且遣日。今年記卻來年事，來年記著今朝日。』到了四年，月日沒有差錯，與之前所記相同。上堂告別大眾，仍然說偈語說：『白銀世界金色身，情與非情共一真。明暗盡時俱不照，日輪午後示全身。』說完安然坐化而逝。火化后收取捨利，建造佛塔。

汝州廣慧真禪師曾經在風穴寺做園頭（負責管理菜園的僧人）。風穴禪師問：『會昌沙汰（指唐武宗時期滅佛事件）時，護法善神到什麼地方去了？』禪師說：『常在鬧市之中，只是沒有人認識。』風穴禪師說：『你徹悟了。』禪師禮拜。出世開堂（指開始主持一方佛法）之日，僧人問：『什麼是廣慧境？』禪師說：『小寺前資慶后。』問：『什麼是和尚您的家風？』

【English Translation】 English version: At the point of questioning. If you bring the question to ask, the old monk is right under your feet. If you deliberate, then there's no connection. At that time, a monk came out to bow, and the master struck him. The monk then asked, 'What is it like when hanging the tin staff (referring to monks traveling around) in a secluded cave?' The master said, 'Wrong.' The monk said, 'Wrong.' The master struck him again. Asked, 'What is Buddha?' The master said, 'The new bride rides the donkey, the mother-in-law leads.' (Mother-in-law: ancient term for mother-in-law) Asked, 'May I ask, which category does this sentence belong to?' The master said, 'The Three Mysteries (Buddhist term, referring to the three levels of Zen Buddhism) cannot contain it, how can the Four Phrases (Buddhist term, referring to all speech) encompass it?' Asked, 'What is the meaning of this?' The master said, 'Heaven and earth are long-lasting, the sun and moon shine together.' Asked, 'The words of Caoxi (referring to the Sixth Patriarch Huineng) are heard by everyone in the world, may I ask, who can hear the words of the venerable monk?' The master said, 'Not beyond the three gates.' Asked, 'Why not beyond the three gates?' The master said, 'Tell everyone in the world.' Asked, 'What are the venerable monk's eyes that do not deceive people?' The master said, 'See when winter arrives.' Asked, 'What is the ultimate?' The master said, 'Then spring will come.' Asked, 'From afar, I heard that the venerable monk has nothing to cling to, but upon arriving here, why is there a mountain to guard?' The master said, 'What are you saying?' The monk then shouted, and the master also shouted. The monk bowed. The master said, 'Release you with thirty blows.' Afterwards, the master presided over the Dharma seat in Guangjiao Temple and Baoying Temple in three places, and the monks who came to listen to the Dharma were endless. On the fourth day of the twelfth month of the third year of Chunhua, at noon, he ascended the hall and said the verse: 'This year is sixty-seven, old age and sickness follow fate and pass the days. This year, remember the affairs of next year, next year, remember the affairs of today.' In the fourth year, the month and day were not wrong, the same as previously recorded. Ascending the hall to bid farewell to the assembly, he still said the verse: 'Silver world, golden body, sentient and non-sentient share one truth. When darkness and light are exhausted, nothing is illuminated, the sun shows the whole body after noon.' After saying this, he sat peacefully and passed away. After cremation, the relics were collected and a pagoda was built.

Zen Master Guanghui of Ruzhou Once worked as a gardener (monk in charge of managing the vegetable garden) in Fengxue Temple. Zen Master Fengxue asked, 'During the Huichang Persecution (referring to the Buddhist persecution during the reign of Emperor Wuzong of Tang), where did the Dharma-protecting deities go?' The master said, 'They are always in the marketplace, but no one recognizes them.' Zen Master Fengxue said, 'You have thoroughly understood.' The master bowed. On the day of emerging into the world to open the hall (referring to starting to preside over the Dharma in one place), a monk asked, 'What is the realm of Guanghui?' The master said, 'Before the small temple, after Ziqing.' Asked, 'What is the family style of the venerable monk?'

曰。锨爬钁子。

鳳翔府長興院滿禪師

僧問。如何是古佛道場。師曰行便踏著。曰踏著后如何。師曰。冰消瓦解。曰為甚如此。師曰。城內君子。郭外小兒。問大用現前時如何。師曰。鬧市裡輥。

潭州靈泉院和尚

僧問。如何是和尚活計。師曰。一物也無。曰未審。日用何物。師便喝。僧禮拜。師便打。問先師道。金沙灘上馬郎婦。意旨如何。師曰。上東門外人無數。曰便恁么會時如何。師曰。天津橋上往來多。

南嶽下九世

首山念禪師法嗣

汾州太子院善昭禪師

太原俞氏子。剃髮受具。杖策遊方。所至少留。隨機叩發。歷參知識七十一員。後到首山。問百丈卷席意旨如何。山曰。龍袖拂開全體現。曰。師意如何。山曰。像王行處絕狐蹤。師于言下大悟。拜起而曰。萬古碧潭空界月。再三撈捷始應知。有問者曰見何道理。便爾自肯。師曰。正是我放身命處。后游衡湘及襄沔間。每為郡守以名剎力致。前後八請。堅臥不答。洎首山歿。西河道俗遣僧契聰迎請住持。師閉關高枕。聰排闥而入。讓之曰。佛法大事。靖退小節。風穴懼應讖。憂宗旨墜滅。幸而有先師。先師已棄世。汝有力荷擔如來大法者。今何時而欲安眠哉。師矍起握聰手曰。非公不聞此語。趣辦

【現代漢語翻譯】現代漢語譯本說：『锨、爬、镢子。』（指農具）

鳳翔府長興院滿禪師

僧人問：『如何是古佛道場？』禪師說：『行走便踏著。』僧人說：『踏著后如何？』禪師說：『冰消瓦解。』僧人說：『為什麼這樣？』禪師說：『城內的君子，郭外的小兒。』問：『大用現前時如何？』禪師說：『鬧市裡翻滾。』

潭州靈泉院和尚

僧人問：『如何是和尚的活計？』禪師說：『一物也沒有。』僧人說：『未審，日用何物？』禪師便喝斥。僧人禮拜。禪師便打。問：『先師道，金沙灘上馬郎婦，意旨如何？』禪師說：『上東門外人無數。』僧人說：『便恁么會時如何？』禪師說：『天津橋上往來多。』

南嶽下九世

首山念禪師法嗣

汾州太子院善昭禪師

太原俞氏之子，剃髮受具足戒。拄著枴杖遊歷四方，所到之處稍作停留，隨機請教。歷參知識七十一員。後到首山，問：『百丈卷席意旨如何？』首山說：『龍袖拂開全體現。』僧人說：『師意如何？』首山說：『象王行處絕狐蹤。』善昭禪師在言下大悟，拜起而說：『萬古碧潭空界月，再三撈捷始應知。』有人問：『見何道理，便爾自肯？』禪師說：『正是我放身命處。』后遊歷衡湘及襄沔間，每每被郡守以名剎的地位極力邀請，前後八次邀請，堅決臥病不答覆。等到首山禪師去世，西河的道俗派遣僧人契聰迎接邀請他住持。禪師閉關高枕而臥。契聰推門而入，責讓他說：『佛法是大事，清靜退隱是小節。風穴禪師懼怕應驗讖語，憂慮宗旨墜滅。幸好有先師（首山念禪師），先師已經去世。你是有能力承擔如來大法的人，現在什麼時候還要安眠呢？』禪師驚起握住契聰的手說：『不是你我聽不到這些話。』催促辦理（住持事宜）。

【English Translation】 English version Said: 'Hoe, rake, pickaxe.' (referring to farming tools)

Chan Master Man of Changxing Monastery, Fengxiang Prefecture

A monk asked: 'What is the ancient Buddha's place of practice?' The Master said: 'Walking, you step right on it.' The monk said: 'What after stepping on it?' The Master said: 'Ice melts and tiles break.' The monk said: 'Why is it so?' The Master said: 'Gentlemen inside the city, children outside the city.' Asked: 'What about when the great function manifests?' The Master said: 'Rolling around in the bustling market.'

The Monk of Lingquan Monastery, Tanzhou

A monk asked: 'What is the livelihood of the abbot?' The Master said: 'There is not a single thing.' The monk said: 'I don't understand, what is used daily?' The Master then shouted. The monk prostrated. The Master then struck him. Asked: 'The late master said, 'The horse-groom's wife on the golden sand beach,' what is the meaning?' The Master said: 'Countless people outside the east gate.' The monk said: 'What if I understand it like that?' The Master said: 'Many come and go on the Tianjin Bridge.'

The Ninth Generation Below Nanyue

Dharma Successor of Chan Master Nian of Shoushan

Chan Master Shanzhao of Taizi Monastery, Fenzhou

A son of the Yu family of Taiyuan, he shaved his head and received the full precepts. Leaning on his staff, he traveled around, staying briefly wherever he went, seeking instruction as opportunities arose. He visited seventy-one enlightened teachers. Later, he arrived at Shoushan and asked: 'What is the meaning of Baizhang rolling up the mat?' Shoushan said: 'The dragon's sleeve sweeps open, the whole is revealed.' The monk said: 'What is the Master's meaning?' Shoushan said: 'Where the elephant king walks, fox tracks disappear.' Chan Master Shanzhao had a great enlightenment upon hearing these words, bowed and said: 'The moon in the empty realm of the eternal blue pool, only after repeated attempts to scoop it up does one truly know.' Someone asked: 'What principle did you see that made you so certain?' The Master said: 'It is precisely where I let go of my life.' Later, he traveled between Hengshan and Xiangmian, and was repeatedly invited by the prefects with the status of famous monasteries, eight times in total, but he firmly declined, feigning illness. When Chan Master Shoushan passed away, the Daoists and laity of Xihe sent the monk Qicong to welcome and invite him to be the abbot. The Master closed his door and slept soundly. Qicong pushed open the door and entered, rebuking him, saying: 'The Dharma is a great matter, quiet retreat is a small matter. Chan Master Fengxue fears the prophecy will come true, and worries that the lineage will be lost. Fortunately, there was the late master (Chan Master Nian of Shoushan), but the late master has already passed away. You are capable of shouldering the great Dharma of the Tathagata, when do you intend to continue sleeping?' The Master was startled, grasped Qicong's hand and said: 'If it weren't for you, I wouldn't have heard these words.' He urged him to arrange (the affairs of becoming abbot).

嚴。吾行矣。住後上堂。謂眾曰。汾陽門下有西河師子。當門踞坐。但有來者即便咬殺。有何方便入得汾陽門。見得汾陽人。若見汾陽人者。堪與祖佛為師。不見汾陽人。儘是立地死漢。如今還有人入得么。快須入取。免得孤負平生。不是龍門客。切忌遭點額。那個是龍門客。一齊點下。舉起拄杖曰。速退。速退。珍重。上堂。先聖云。一句語須具三玄門。一玄門須具三要。阿那個是三玄三要底句。快會取好。各自思量。還得穩當也未。古德已前行腳。聞一個因緣未明。中間直下飲食無味。睡臥不安。火急抉擇莫將為小事。所以。大覺老人。為一大事因緣。出現於世。想計他從上來行腳。不為遊山玩水。看州府奢華。片衣口食。皆為聖心未通。所以。驅馳行腳。抉擇深奧。傳唱敷揚。博問先知。親近高德。蓋為續佛心燈。紹隆祖代。興崇聖種。接引后機。自利利他。不忘先跡。如今還有商量者么。有即出來。大家商量。僧問。如何是接初機底句。師曰。汝是行腳僧。曰如何是辯衲僧底句。師曰。西方日出卯。曰如何是正令行底句。師曰。千里特來呈舊面。曰如何是立乾坤底句。師曰。北俱盧洲長粳米。食者無貪亦無瞋。乃曰。將此四轉語。驗天下衲僧。才見你出來驗得了也。問如何是學人著力處。師曰。嘉州打大像。

【現代漢語翻譯】現代漢語譯本嚴。我走了。住持升座說法，對大眾說：『汾陽（Fényáng，人名）門下有西河（Xīhé，地名）的獅子，把守門口蹲坐著，只要有人來就咬死。有什麼辦法能夠進入汾陽的門，見到汾陽的人？如果見到汾陽的人，就可以做祖師和佛的老師。如果見不到汾陽的人，都是站著等死的傢伙。現在還有人能進入嗎？趕快進入，免得辜負一生。不是龍門（Lóngmén，地名）的客人，千萬不要被點額。』哪個是龍門的客人？一齊點下去。舉起拄杖說：『快退！快退！珍重！』升座說法，先聖說：『一句話必須具備三玄門，一個玄門必須具備三要。』哪個是具備三玄三要的話？趕快領會！各自思量，還覺得穩妥嗎？古時候的修行人，聽到一個因緣沒有明白，中間就會覺得飲食無味，睡臥不安。要火速決斷選擇，不要當成小事。所以，大覺老人（Dàjué lǎorén，指佛陀），爲了一個重大因緣，出現在世上。想來他從前修行，不是爲了遊山玩水，看州府的奢華，一點衣食，都是因為聖心沒有通達。所以，奔波修行，決斷選擇深奧的道理，傳唱宣揚，廣泛請教先知，親近高德之人，是爲了延續佛的心燈，繼承祖師的世代，興盛聖人的種子，接引後來的學人，自利利他，不忘記先人的足跡。現在還有人要商量嗎？有就出來，大家商量。有僧人問：『如何是接引初學者的語句？』師父說：『你是行腳僧。』僧人說：『如何是辨別衲僧（nàsēng，指僧人）的語句？』師父說：『西方太陽從卯時升起。』僧人說：『如何是正令施行的語句？』師父說：『千里迢迢來呈現舊面目。』僧人說：『如何是樹立乾坤的語句？』師父說：『北俱盧洲（Běijūlúzhōu，佛教中的一個洲）出產長粳米，吃的人沒有貪慾也沒有嗔恨。』於是說：『將這四句轉語，來檢驗天下的衲僧，才能看見你出來驗證得了。』問：『如何是學人著力之處？』師父說：『嘉州（Jiāzhōu，地名）打造大佛像。』

【English Translation】 English version Venerable Yan. I am leaving. After residing here, I ascend the hall and address the assembly, saying: 'Under the gate of Fenyang (Fényáng, a person's name) there is a lion from Xihe (Xīhé, a place name), squatting at the entrance. Whoever comes will be bitten to death. What means are there to enter the gate of Fenyang and see the person of Fenyang? If one sees the person of Fenyang, one is worthy to be a teacher of the Buddhas and Patriarchs. If one does not see the person of Fenyang, one is merely a dead man standing. Is there anyone here now who can enter? Quickly enter, lest you waste your life. If you are not a guest of Longmen (Lóngmén, a place name), be careful not to be marked on the forehead.' Who is a guest of Longmen? Mark them all down. Raising his staff, he said: 'Retreat quickly! Retreat quickly! Take care!' Ascending the hall, the ancient sage said: 'A single phrase must possess three mysterious gates, and each mysterious gate must possess three essentials.' Which is the phrase that possesses the three mysterious gates and three essentials? Quickly understand it! Each of you contemplate, and see if you are still secure. In ancient times, a practitioner, upon hearing a cause and condition that was not clear, would find food tasteless and sleep restless. One must quickly decide and choose, and not take it as a small matter. Therefore, the Great Awakened Elder (Dàjué lǎorén, referring to the Buddha), appeared in the world for a great cause and condition. It is thought that his practice in the past was not for sightseeing or enjoying the luxury of the prefectures, but that even a scrap of clothing and a mouthful of food were because the sacred mind had not been penetrated. Therefore, he traveled and practiced, deciding and choosing profound principles, chanting and proclaiming them, widely asking the wise, and drawing near to those of high virtue, all in order to continue the lamp of the Buddha's mind, inherit the generations of the Patriarchs, promote the sacred seed, and guide later learners, benefiting both oneself and others, and not forgetting the traces of the predecessors. Is there anyone here now who wants to discuss this? If so, come out and let us discuss it together. A monk asked: 'What is the phrase to receive beginners?' The master said: 'You are a traveling monk.' The monk said: 'What is the phrase to distinguish a patched-robe monk (nàsēng, referring to a monk)?' The master said: 'The sun rises in the west at the hour of mao.' The monk said: 'What is the phrase for the correct command to be carried out?' The master said: 'Coming from a thousand miles to present the old face.' The monk said: 'What is the phrase to establish heaven and earth?' The master said: 'In Uttarakuru (Běijūlúzhōu, a continent in Buddhism) there is long-grain rice, and those who eat it have neither greed nor anger.' Then he said: 'Use these four turning phrases to test the patched-robe monks of the world, and then you will see if you can verify them.' Asked: 'What is the place where the student exerts effort?' The master said: 'Casting a large statue in Jia Prefecture (Jiāzhōu, a place name).'

曰如何是學人轉身處。師曰。陜府灌鐵牛。曰如何是學人親切處。師曰。西河弄師子。乃曰。若人會得此三句。已辯三玄。更有三要語在。切須薦取。不是等閑。與大眾頌出。三玄三要事難分。得意忘言道易親。一句明明該萬象。重陽九日菊花新。師為並汾苦寒。乃罷夜參。有異比丘振錫而至。謂師曰。會中有大士六人。奈何不說法。言訖而去。師密記以偈曰。胡僧金錫光。為法到汾陽。六人成大器。勸請為敷揚。上堂。凡一句語。須具三玄門。每一玄門。須具三要。有照。有用。或先照後用。或先用后照。或照用同時。或照用不同時。先照後用。且要共你商量。先用后照。你也須是個人始得。照用同時。你作么生當抵。照用不同時。你又作么生湊泊。僧問。如何是大道之源。師曰。掘地覓天。曰何得如此。師曰。不識幽玄。問如何是賓中賓。師曰。合掌庵前問世尊。曰如何是賓中主。師曰。對面無儔侶。曰如何是主中賓。師曰。陣雲橫海上。㧞劍攪龍門。曰如何是主中主。師曰。三頭六臂擎天地。忿怒那吒撲帝鐘。上堂。汾陽有三訣。衲僧難辯別。更擬問如何。拄杖驀頭楔。時有僧問。如何是三訣。師便打。僧禮拜。師曰。為汝一時頌出。第一訣。接引無時節。巧語不能詮。云綻青天月。第二訣。舒光辯賢哲。問答

利生心。拔卻眼中楔。第三訣。西國胡人說。濟水過新羅。北地用鑌鐵。復曰。還有人會么。會底出來通個訊息。要知遠近。莫祇恁么記言記語。以當平生。有甚麼利益。不用久立。珍重。僧問。如何是祖師西來意。師曰。青絹扇子足風涼。問布鼓當軒掛。誰是知音者。師曰。停鋤傾麥飯。臥草不抬頭。問如何是道場。師曰。下腳不得。問如何是祖師西來意。師曰。徹骨徹髓。曰此意如何。師曰。遍天遍地。問真正修道人。不見世間過。未審不見個甚麼過。師曰。雪埋夜月深三尺。陸地行舟萬里程。曰和尚是何心行。師曰。卻是你心行。問大悲千手眼。如何是正眼。師曰瞎。曰恁么則。一條拄杖兩人舁。師曰。三家村裡唱巴歌。曰恁么則。和尚同在里頭。師曰。謝汝慇勤。問如何是和尚家風。師曰。三玄開正道。一句破邪宗。曰如何是和尚活計。師曰。尋常不掌握。供養五湖僧。曰未審吃個甚麼。師曰。天酥陁飯非珍饌。一味良羹飽即休。問牛頭未見四祖時如何。師曰。新神更著師婆賽。曰見后如何師曰。古廟重遭措大題。上堂。謂眾曰。夫說法者。須具十智同真。若不具十智同真。邪正不辯。緇素不分。不能與人天為眼目。決斷是非。如鳥飛空而折翼。如箭射的而斷絃。絃斷故。射的不中。翼折故。空不可飛。弦壯

【現代漢語翻譯】現代漢語譯本生起利益眾生的心，拔掉眼中的木楔。這是第三個訣竅，是西域胡人所說。如同從濟水渡過到達新羅，北方地區使用精良的鑌鐵一般。又說：『還有人能領會嗎？能領會的人出來傳遞個訊息。』要知道遠近的道理，不要只是這樣記錄言語，當作一生的依靠，那有什麼利益呢？不用久站，珍重。僧人問：『什麼是祖師（Bodhidharma）西來意（指禪宗的根本宗旨）？』師父說：『青色的絹扇帶來足夠的涼風。』問：『把布鼓懸掛在屋檐下，誰是知音人呢？』師父說：『放下鋤頭，吃著粗糙的飯食，躺在草地上也不抬頭。』問：『什麼是道場（Bodhimanda，覺悟的場所）？』師父說：『無法下腳。』問：『什麼是祖師西來意？』師父說：『徹骨徹髓。』問：『這意思是什麼？』師父說：『遍佈天上地下。』問：『真正的修道人，不見世間的過錯，不知道不見的是什麼過錯？』師父說：『雪埋夜月深三尺，陸地上行船萬里程。』問：『和尚（指禪師）是怎樣的心行？』師父說：『正是你的心行。』問：『大悲千手眼（指觀世音菩薩），什麼是正眼？』師父說：『瞎。』問：『這樣說來，就是一條拄杖兩個人抬。』師父說：『三家村裡唱著粗俗的歌。』問：『這樣說來，和尚也一同在其中。』師父說：『謝謝你的慇勤。』問：『什麼是和尚的家風？』師父說：『三玄開啟正道，一句破除邪宗。』問：『什麼是和尚的活計？』師父說：『尋常不掌握，供養五湖僧。』問：『不知道吃的是什麼？』師父說：『天上的酥油飯不是珍貴的食物，一碗普通的羹湯飽了就休息。』問：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』師父說：『新神還要請巫婆來祭祀。』問：『見后如何？』師父說：『古老的廟宇重新被讀書人題寫。』上堂，對眾人說：『說法的人，必須具備十智同真，如果不具備十智同真，邪正不辨，僧俗不分，不能給人和天作為眼目，決斷是非。如同鳥在空中飛行卻折斷了翅膀，如同箭射向靶子卻斷了弦。絃斷了，所以射不中；翅膀折斷了，所以空中不可飛。弦堅韌

【English Translation】 English version Generate a mind that benefits sentient beings, and pull out the thorn in your eye. This is the third secret, spoken by a Western barbarian. It's like crossing the Ji River to Silla, or using fine Bintie iron in the northern lands. Again, he said, 'Is there anyone who understands? Let those who understand come out and share the news.' If you want to know the distance, don't just record words and phrases and take them as your life's reliance. What benefit is there in that? I won't stand here long. Farewell. A monk asked, 'What is the meaning of Bodhidharma's (Bodhidharma) coming from the West (referring to the fundamental principle of Zen Buddhism)?' The master said, 'A blue silk fan brings enough cool breeze.' Asked, 'Hanging a cloth drum under the eaves, who is the one who understands the music?' The master said, 'Put down the hoe, eat coarse food, and don't even look up while lying on the grass.' Asked, 'What is a Bodhimanda (Bodhimanda, place of enlightenment)?' The master said, 'There's no place to put your feet.' Asked, 'What is the meaning of Bodhidharma's coming from the West?' The master said, 'Penetrating to the bone and marrow.' Asked, 'What does this mean?' The master said, 'Pervading heaven and earth.' Asked, 'A true cultivator doesn't see the faults of the world. I wonder what faults they don't see?' The master said, 'Snow buries the night moon three feet deep, and boats travel ten thousand miles on land.' Asked, 'What is the mind practice of the abbot (referring to the Zen master)?' The master said, 'It is precisely your mind practice.' Asked, 'The thousand hands and eyes of Great Compassion (referring to Avalokiteśvara Bodhisattva), what is the true eye?' The master said, 'Blind.' Asked, 'In that case, it's like one walking stick carried by two people.' The master said, 'In the village of three families, they sing vulgar songs.' Asked, 'In that case, the abbot is also in it.' The master said, 'Thank you for your kindness.' Asked, 'What is the abbot's family style?' The master said, 'Three mysteries open the right path, and one sentence destroys the heretical sect.' Asked, 'What is the abbot's livelihood?' The master said, 'Usually not grasped, offering to monks from the five lakes.' Asked, 'I wonder what they eat?' The master said, 'Heavenly ghee rice is not a precious food, a bowl of ordinary soup is enough to rest when full.' Asked, 'What was Niu-t'ou's (Fa-jung) state before he met the Fourth Patriarch (Tao-hsin)?' The master said, 'New gods still need to hire witches to worship.' Asked, 'What about after meeting him?' The master said, 'Old temples are re-inscribed by scholars.' Ascending the hall, he said to the assembly, 'Those who preach the Dharma must possess the ten wisdoms that are identical to truth. If they do not possess the ten wisdoms that are identical to truth, they cannot distinguish between right and wrong, or between monks and laypeople, and they cannot be the eyes for humans and gods, or make judgments about right and wrong. It's like a bird flying in the sky with broken wings, or an arrow shot at a target with a broken string. Because the string is broken, it cannot hit the target; because the wings are broken, it cannot fly in the sky. The string is strong.'

翼牢。空的俱徹。作么生是十智同真。與諸上座點出。一同一質。二同大事。三總同參。四同真志。五同遍普。六同具足。七同得失。八同生殺。九同音吼。十同得入。又曰。與甚麼人同得入。與阿誰同音吼。作么生是同生殺。甚麼物同得失。阿那個同具足。是甚麼同遍普。何人同真志。孰能總同參。那個同大事。何物同一質。有點得出底么。點得出者。不吝慈悲。點不出來。未有參學眼在。切須辯取。要識是非。面目見在。不可久立。珍重。龍德府尹李侯。與師有舊。虛承天寺致之。使三反不赴。使者受罰。復至曰。必欲得師俱往。不然有死而已。師笑曰。老病業已不出山。借往當先后之。何必俱邪。使曰。師諾則。先後唯所擇。師令饌設且俶裝。曰。吾先行矣。停箸而化。阇維收舍利起塔。

汝州葉縣廣教院歸省禪師

冀州賈氏子。弱冠依易州保壽院出家受具。后遊方參首山。山一日舉竹篦問曰。喚作竹篦即觸。不喚作竹篦即背。喚作甚麼。師掣得擲地上曰。是甚麼。山曰。瞎。師于言下豁然頓悟。開堂。僧問。祖祖相傳傳祖印。師今得法嗣何人。師曰。寰中天子。塞外將軍。曰汝海一滴蒙師指。向上宗風事若何。師曰。高祖殿前樊噲怒。須知萬里絕煙塵。問維摩丈室。不以日月為明。和尚丈室。以

【現代漢語翻譯】現代漢語譯本：翼牢（地名）。空的俱徹（禪語，指空性）。怎麼才是十智同真呢？我為各位上座點明：一是同一本質，二是同一大事，三是共同參學，四是同一真誠的志向，五是同一普遍性，六是同一具足，七是同一得失，八是同一生殺，九是同一音吼，十是同一得入。又說，與什麼人一同得入？與誰一同音吼？怎麼是同一生殺？什麼東西同一得失？哪個同一具足？是什麼同一普遍性？何人同一真誠的志向？誰能共同參學？哪個同一大事？什麼東西同一本質？有點得出的嗎？點得出的人，不要吝惜慈悲。點不出來的人，還沒有參學的眼光。一定要辨別清楚。想要認識是非，面目就在眼前。不可久留，珍重。龍德府尹李侯，與禪師有舊交，在虛承天寺邀請他，派使者三次前往都不應允。使者受到懲罰，再次前往說：『一定要請禪師一同前往，不然只有以死謝罪。』禪師笑著說：『老病之軀已經不出山了，藉著前往也應當有先後，何必一定要一同前往呢？』使者說：『禪師答應了，先後就由您選擇。』禪師命人準備飯菜並收拾行裝，說：『我先走了。』停下筷子就圓寂了。火化后收取捨利，建塔供奉。

汝州葉縣廣教院歸省禪師

是冀州賈氏之子。年輕時在易州保壽院出家受具足戒。後來遊方參訪首山。首山有一天舉起竹篦問：『叫作竹篦就觸犯了，不叫作竹篦就違背了，叫作什麼？』歸省禪師拿過來扔在地上說：『這是什麼？』首山說：『瞎！』歸省禪師在言下豁然頓悟。開堂說法時，有僧人問：『祖祖相傳傳祖印，禪師如今得法師承何人？』禪師說：『寰中天子，塞外將軍。』僧人說：『汝海一滴蒙師指，向上宗風事若何？』禪師說：『高祖殿前樊噲怒，須知萬里絕煙塵。』問：維摩丈室，不以日月為明，和尚丈室，以……'

【English Translation】 English version: Yi Lao (place name). Kong de ju che (Zen term, referring to emptiness). How is it that the ten wisdoms are the same in truth? I will point it out to all of you senior monks: First, the same essence; second, the same great matter; third, shared study; fourth, the same true aspiration; fifth, the same universality; sixth, the same completeness; seventh, the same gains and losses; eighth, the same life and death; ninth, the same roar of sound; tenth, the same attainment of entry. Furthermore, with whom do we attain entry together? With whom do we roar the same sound? How is it the same life and death? What thing is the same in gains and losses? Which one is the same in completeness? What is the same in universality? Who is the same in true aspiration? Who can share study together? Which one is the same great matter? What thing is the same essence? Is there anyone who can point it out? Those who can point it out, do not be stingy with compassion. Those who cannot point it out, do not yet have the eye of study. You must discern clearly. If you want to know right and wrong, the face is right in front of you. Do not stand for long, treasure this. Li Hou, the governor of Longde Prefecture, had an old friendship with the Zen master. He invited him at Xucheng Temple, sending messengers three times, but he did not agree to go. The messenger was punished and went again, saying, 'I must invite the Zen master to go together, otherwise, I will only die to apologize.' The Zen master smiled and said, 'This old and sick body no longer leaves the mountain. Even if I borrow a trip, there should be a sequence. Why must we go together?' The messenger said, 'If the Zen master agrees, you can choose the sequence.' The Zen master ordered people to prepare food and pack their bags, saying, 'I will go first.' He stopped his chopsticks and passed away. After cremation, the relics were collected and a pagoda was built for worship.

Zen Master Guisheng of Guangjiao Temple in Yexian County, Ruzhou

Was the son of the Jia family of Ji Prefecture. In his youth, he left home and received the full precepts at Baoshou Temple in Yizhou. Later, he traveled to visit Shoushan. One day, Shoushan raised a bamboo whisk and asked, 'Calling it a bamboo whisk is touching it, not calling it a bamboo whisk is turning away from it. What do you call it?' Guisheng grabbed it and threw it on the ground, saying, 'What is this?' Shoushan said, 'Blind!' Guisheng suddenly had a complete awakening upon hearing these words. When he opened the hall to preach, a monk asked, 'The ancestral seal is passed down from ancestor to ancestor. Who is the master from whom the Zen master now obtains the Dharma?' The Zen master said, 'The emperor within the realm, the general beyond the border.' The monk said, 'A drop in the Ru Sea is pointed out by the master. What about the affairs of the upward lineage?' The Zen master said, 'Fan Kuai was angry in front of the Gaozu Hall. You must know that there is no dust for ten thousand miles.' Asked: Vimalakirti's room, does not use the sun and moon as light, the abbot's room, uses...'

何為明。師曰。眉分八字。曰未審意旨如何。師曰。雙耳垂肩。問如何是超師之作。師曰。老僧眉毛長多少。問如何是塵中獨露身。師曰。塞北千人帳。江南萬斛船。曰恁么即非塵也。師曰。學語之流。一札萬行。問如何是和尚深深處。師曰。貓有歃血之功。虎有起尸之德。曰莫便是也無。師曰。碓搗東南。磨推西北。問如何是金剛不壞身。師曰。百雜碎。曰意旨如何。師曰。終是一堆灰。問不落諸緣。請師便道。師曰落。問如何是清凈法身。師曰。廁坑頭籌子。問如何是戒定慧。師曰。破傢俱。師一日昇座。僧問。才上法堂來時如何。師拍禪床一下。僧曰。未審此意如何。師曰。無人過價。打與三百。問忽遇大闡提人來。還相為也無。師曰。法久成弊。曰慈悲何在。師曰。年老成魔。上堂。宗師血脈。或凡或聖。龍樹馬鳴。天堂地獄。鑊湯爐炭。牛頭獄卒。森羅萬象。日月星辰。他方此土。有情無情。以手畫一畫云。俱入此宗。此宗門中。亦能殺人。亦能活人。殺人須得殺人刀。活人須得活人句。作么生是殺人刀。活人句。道得底出來。對眾道看。若道不得。即孤負平生。珍重。問如何是和尚四無量心。師曰。放火殺人。曰慈悲何在。師曰。遇明眼人舉似。問不在內。不在外。不在中間。未審在甚麼處。師曰。南斗

【現代漢語翻譯】現代漢語譯本何為明？老師說：『眉毛分開像八字。』（僧人）問：『未審（請問）意旨如何？』老師說：『雙耳垂肩。』問：『如何是超師之作？』老師說：『老僧眉毛長多少？』問：『如何是塵中獨露身？』老師說：『塞北千人帳，江南萬斛船。』（僧人）說：『恁么（如此）即非塵也。』老師說：『學語之流，一札萬行。』問：『如何是和尚深深處？』老師說：『貓有歃血之功，虎有起尸之德。』（僧人）說：『莫便是也無？』老師說：『碓搗東南，磨推西北。』問：『如何是金剛不壞身？』老師說：『百雜碎。』（僧人）問：『意旨如何？』老師說：『終是一堆灰。』問：『不落諸緣，請師便道。』老師說：『落。』問：『如何是清凈法身？』老師說：『廁坑頭籌子。』問：『如何是戒定慧？』老師說：『破傢俱。』老師一日昇座，僧人問：『才上法堂來時如何？』老師拍禪床一下。僧人說：『未審此意如何？』老師說：『無人過價，打與三百。』問：『忽遇大闡提人（斷善根的人）來，還相為也無？』老師說：『法久成弊。』（僧人）說：『慈悲何在？』老師說：『年老成魔。』上堂，（老師說）宗師血脈，或凡或聖，龍樹（Nagarjuna，佛教哲學家）馬鳴（Asvaghosa，佛教詩人），天堂地獄，鑊湯爐炭，牛頭獄卒，森羅萬象，日月星辰，他方此土，有情無情，以手畫一畫云：『俱入此宗。此宗門中，亦能殺人，亦能活人。殺人須得殺人刀，活人須得活人句。作么生是殺人刀，活人句？道得底出來，對眾道看。若道不得，即孤負平生。珍重。』問：『如何是和尚四無量心？』老師說：『放火殺人。』（僧人）說：『慈悲何在？』老師說：『遇明眼人舉似。』問：『不在內，不在外，不在中間，未審在甚麼處？』老師說：『南鬥。』

【English Translation】 English version What is clarity (ming)? The Master said, 'Eyebrows split like the character eight.' The monk asked, 'I don't understand, what is the meaning?' The Master said, 'Ears hang down to the shoulders.' Asked, 'What is the work that surpasses the teacher?' The Master said, 'How long is the old monk's eyebrow?' Asked, 'What is the body uniquely revealed in the dust?' The Master said, 'Thousands of tents north of the border, ten thousand hu (斛，unit of volume) of boats south of the Yangtze.' The monk said, 'If it's like that, then it's not dust.' The Master said, 'Those who merely learn words, write ten thousand lines in one note.' Asked, 'What is the deep place of the abbot?' The Master said, 'The cat has the merit of drinking blood in covenant, the tiger has the virtue of raising the dead.' The monk said, 'Could that be it?' The Master said, 'The pestle pounds in the southeast, the millstone grinds in the northwest.' Asked, 'What is the indestructible body of Vajra (Diamond)?' The Master said, 'A hundred kinds of broken pieces.' The monk asked, 'What is the meaning?' The Master said, 'In the end, it's just a pile of ashes.' Asked, 'Without falling into any conditions, please, Master, speak directly.' The Master said, 'Falling.' Asked, 'What is the pure Dharma body?' The Master said, 'A counting stick in the latrine pit.' Asked, 'What are precepts, concentration, and wisdom?' The Master said, 'Broken furniture.' One day, the Master ascended the seat, and a monk asked, 'What is it like when you just come to the Dharma hall?' The Master slapped the Zen bed once. The monk said, 'I don't understand, what is the meaning of this?' The Master said, 'No one offers a higher price, so I'll give it away for three hundred.' Asked, 'If a great icchantika (one who has severed the roots of goodness) comes, will you still help them?' The Master said, 'The Dharma becomes corrupt over time.' The monk said, 'Where is compassion?' The Master said, 'Growing old, one becomes a demon.' Ascending the hall, (the Master said) the lineage of the patriarchs, whether ordinary or saintly, Nagarjuna (龍樹，Buddhist philosopher), Asvaghosa (馬鳴，Buddhist poet), heaven and hell, cauldrons and burning coals, ox-headed jailers, myriad phenomena, sun, moon, and stars, other lands and this land, sentient and non-sentient beings, drawing a line with his hand, he said, 'All enter this sect. Within this sect, one can also kill people, and one can also save people. To kill people, one must have a killing sword; to save people, one must have a saving phrase. What is a killing sword, what is a saving phrase? If you can say it, come out and say it to the assembly. If you cannot say it, then you betray your whole life. Treasure this.' Asked, 'What are the abbot's four immeasurable minds?' The Master said, 'Setting fires and killing people.' The monk said, 'Where is compassion?' The Master said, 'Present it to someone with clear eyes.' Asked, 'Not inside, not outside, not in the middle, I don't know where it is?' The Master said, 'The Southern Dipper (南斗).'

六。北斗七。問如何是毗盧師法身主。師曰。僧排夏臘。俗列耆年。曰向上更有事也無。師曰有。曰如何是向上事。師曰。萬里崖州君自去。臨行惆悵怨他誰。上堂。良久曰。夫行腳禪流。直須著忖。參學須具參學眼。見地須得見地句。方有相親分。始得不被諸境惑。亦不落於惡道。畢竟如何委悉。有時句到意不到。妄緣前塵。分別影事。有時意到句不到。如盲摸象。各說異端。有時意句俱到。打破虛空界。光明照十方。有時意句俱不到。無目之人縱橫走。忽然不覺落深坑。問。如何是古今無異路。師曰。俗人盡褁頭。曰意旨如何。師曰。阇黎無席帽。問己事未明。以何為驗。師曰。鬧市裡打靜槌。曰意旨如何。師曰。日午點金燈。問布鼓當軒擊。誰是知音者。師曰。眼中有澀釘。曰未審此意如何。師曰。喬翁賽南神。僧請益柏樹子話。師曰。我不辭與汝說。還信么。曰和尚重言。爭敢不信。師曰。汝還聞檐頭水滴聲么。其僧豁然。不覺失聲云㖿。師曰。你見個甚麼道理。僧便以頌對曰。檐頭水滴。分明歷歷。打破乾坤。當下心息。師乃忻然。問僧。日暮投林。朝離何處。曰新戒不曾學禪。師曰。生身入地獄。下去。後有僧舉到智門寬和尚處。門曰。何不道鎖匙在和尚手裡。師因去將息寮看病僧。僧乃問曰。和尚四大

【現代漢語翻譯】現代漢語譯本六。有僧人問：『什麼是毗盧師佛（Vairocana Buddha，宇宙之根本佛）法身的主體？』師父回答：『僧人按照受戒年限排列，俗人按照年齡排列。』僧人又問：『向上還有更高的境界嗎？』師父說：『有。』僧人問：『什麼是向上之事？』師父說：『萬里之遙的崖州（古代地名，今海南島），你自己去吧。臨行時惆悵，又能怨誰呢？』師父上堂說法，停頓了很久，說：『參學的行腳僧，必須仔細思量。參學要有參學的眼光，見地要有見地的語句，這樣才能有相親的緣分，才能不被各種境界迷惑，也不會墮入惡道。』『究竟如何才能明白呢？』『有時語句到了，意思卻沒到，只是妄想攀緣過去的塵境，分別虛幻的影子。有時意思到了，語句卻沒到，就像盲人摸象，各自說著不同的片面之詞。有時意思和語句都到了，就能打破虛空界限，光明照耀十方。有時意思和語句都沒到，就像沒有眼睛的人到處亂走，忽然不覺地掉入深坑。』有僧人問：『什麼是自古至今沒有差異的道路？』師父說：『俗人都包著頭巾。』僧人問：『這話的意旨是什麼？』師父說：『你沒有席帽（一種帽子）。』有僧人問：『如果自己本來的面目還沒有明白，用什麼來驗證呢？』師父說：『在鬧市裡敲打靜槌（一種法器）。』僧人問：『這話的意旨是什麼？』師父說：『中午時分點燃金燈。』有僧人問：『把布鼓放在顯眼的地方敲擊，誰是知音者呢？』師父說：『眼睛裡有澀釘。』僧人問：『不知道這話是什麼意思？』師父說：『喬翁（技藝精湛的老人）祭賽南神（地方神祇）。』有僧人請教關於柏樹子的公案，師父說：『我不是不能為你解說，你相信嗎？』僧人說：『和尚您鄭重其事地說，我怎敢不信？』師父說：『你聽到屋檐上水滴落下的聲音嗎？』那個僧人豁然開悟，不禁失聲叫了一聲『㖿』。師父說：『你見到了什麼道理？』僧人就用偈頌回答說：『屋檐水滴，分明歷歷。打破乾坤，當下心息。』師父非常高興。師父問僧人：『日暮時投宿山林，早晨又從哪裡離開？』僧人說：『新受戒的僧人，不曾學過禪。』師父說：『活著就進入地獄，下去吧！』後來有僧人把這件事舉給智門寬（Zhi Men Kuan）和尚聽，智門寬說：『為什麼不說鎖匙在和尚手裡呢？』師父因為去將息寮（僧人療養的地方）看望生病的僧人，僧人就問：『和尚您的四大（指地、水、火、風，構成身體的四大元素）……』

【English Translation】 English version Six. A monk asked: 'What is the master of the Dharmakaya (法身) of Vairocana Buddha (毗盧師佛, the fundamental Buddha of the universe)?' The master replied: 'Monks are ranked according to their years of ordination, and laypeople are ranked according to their age.' The monk then asked: 'Is there anything higher beyond this?' The master said: 'Yes.' The monk asked: 'What is the matter of going beyond?' The master said: 'Go to Yazhou (崖州, an ancient place name, now Hainan Island), which is ten thousand miles away, yourself. Who can you blame for your sorrow when you leave?' The master ascended the Dharma hall, paused for a long time, and said: 'Wandering monks who study Zen must contemplate carefully. Studying Zen requires the eye of studying Zen, and insight requires the words of insight. Only then can there be affinity, and only then can one not be confused by various realms, nor fall into evil paths.' 'How can one truly understand?' 'Sometimes the words arrive, but the meaning does not, and one only clings to past dust, distinguishing illusory shadows. Sometimes the meaning arrives, but the words do not, like blind men touching an elephant, each speaking of different partial aspects. Sometimes both meaning and words arrive, breaking through the boundaries of empty space, and light illuminates the ten directions. Sometimes neither meaning nor words arrive, like a blind person running around, suddenly falling into a deep pit without realizing it.' A monk asked: 'What is the path that has been the same from ancient times to the present?' The master said: 'Laypeople all wrap their heads in turbans.' The monk asked: 'What is the meaning of this?' The master said: 'You don't have a seat hat (席帽, a type of hat).' A monk asked: 'If one's own original face is not yet clear, what can be used to verify it?' The master said: 'Strike the quiet mallet (靜槌, a type of Dharma instrument) in the bustling market.' The monk asked: 'What is the meaning of this?' The master said: 'Light a golden lamp at noon.' A monk asked: 'If a cloth drum is struck in a conspicuous place, who is the one who understands the music?' The master said: 'There is a rough nail in the eye.' The monk asked: 'I don't know what this means?' The master said: 'Old Qiao (喬翁, a skilled old man) sacrifices to the Southern God (南神, a local deity).' A monk asked for instruction on the case of the cypress tree. The master said: 'It's not that I can't explain it to you, do you believe it?' The monk said: 'Venerable, you speak so solemnly, how dare I not believe?' The master said: 'Do you hear the sound of water dripping from the eaves?' That monk suddenly became enlightened and couldn't help but exclaim 'Ah!' The master said: 'What principle did you see?' The monk then replied with a verse: 'Water dripping from the eaves, clearly and distinctly. Breaking through the universe, the mind rests immediately.' The master was very pleased. The master asked the monk: 'When you enter the forest at dusk, where do you leave from in the morning?' The monk said: 'The newly ordained monk has not studied Zen.' The master said: 'Entering hell alive, go down!' Later, a monk brought this up to Zen Master Zhi Men Kuan (智門寬), who said: 'Why not say that the key is in the hands of the Venerable?' The master went to the sick ward (將息寮, a place for monks to recuperate) to visit a sick monk, and the monk asked: 'Venerable, your four elements (四大, referring to earth, water, fire, and wind, the four elements that make up the body)...'

本空。病從何來。師曰。從阇黎問處來。僧喘氣又問曰。不問時如何。師曰。撒手臥長空。僧曰㖿。便脫去。

潭州神鼎洪諲禪師

襄水扈氏子。自遊方。一衲以度寒暑。嘗與數耆宿至襄沔間。一僧舉論宗乘。頗敏捷。會野飯山店中供辦。而僧論說不已。師曰。三界唯心。萬法唯識。唯識唯心。眼聲耳色。是甚麼人語。僧曰。法眼語。師曰。其義如何。曰唯心故根境不相到。唯識故聲色摐然。師曰。舌味是根境否。曰是。師以箸筴菜置口中含胡而語曰。何謂相入邪。坐者駭然。僧不能答。師曰。途路之樂。終未到家。見解入微。不名見道。參須實參。悟須實悟。閻羅大王。不怕多語。僧拱而退。后反長沙。隱於衡岳三生藏。有湘陰豪貴。來游福嚴。即師之室。見其氣貌閑靜。一缽掛壁。飯無長物。傾愛之。遂拜跪請曰。神鼎乃我家植福之地。久乏宗匠。愿師俱往。何如。師笑而諾之。即以己馬負師至。十年始成叢席。一朽床為說法座。其甘枯淡無比。又以德臘俱高。諸方尊之。如古趙州。僧問。諸法未聞時如何。師曰。風蕭蕭。雨颯颯。曰聞后如何。師曰。領話好。問魚鼓未鳴時如何。師曰。看天看地。曰鳴后如何。師曰。捧缽上堂。問古澗寒泉時如何。師曰。不是衲僧行履處。曰如何是衲僧行履處。師

【現代漢語翻譯】現代漢語譯本僧：本性是空。那麼病是從哪裡來的？師父：病是從你提問的地方來的。僧人喘著氣又問：如果不問的時候，又是如何呢？師父：那就撒手，安然地躺在廣闊的天空中。僧人說：㖿（表示領悟或驚訝）。然後就離開了。

潭州神鼎洪諲禪師

是襄水扈氏的兒子。他四處遊歷，一件衲衣用來度過寒暑。曾經與幾位年長的僧人到襄沔一帶。一位僧人談論宗乘，頗為敏捷。正好在山間小店裡吃飯，僧人不停地論說。禪師說：『三界唯心，萬法唯識。』既然唯識唯心，那麼眼所見的聲，耳所聽的色，是誰的語言呢？僧人說：是法眼禪師說的。禪師問：其中的含義是什麼？僧人說：因為唯心，所以根與境無法相互到達；因為唯識，所以聲和色才如此清晰。禪師問：舌和味是根和境嗎？僧人說：是的。禪師用筷子夾起菜放到口中，含糊地說：那又怎麼能說它們不相入呢？在座的人都感到驚訝，僧人無法回答。禪師說：在路上的快樂，終究不是到家。見解即使精微，也不能稱為見道。參禪要實實在在地參，悟道要實實在在地悟。閻羅王可不怕多說話的人。僧人拱手退下。後來回到長沙，隱居在衡岳三生藏。有湘陰的富豪，到福嚴遊玩，拜訪了禪師的住所，見他氣度安閑平靜，墻上掛著一個缽，吃飯也沒有多餘的東西，非常敬佩他。於是跪拜請求說：神鼎是我們家植福的地方，很久沒有宗師了，希望禪師能一起去，怎麼樣？禪師笑著答應了。富豪就用自己的馬馱著禪師去了。十年後才形成叢林道場，用一張破舊的床作為說法座，生活清苦淡泊到了極點。又因為禪師的德行和年齡都很高，各方都很尊敬他，就像古代的趙州禪師一樣。有僧人問：在沒有聽聞諸法之前，是怎樣的？禪師說：風蕭蕭，雨颯颯。僧人問：聽聞之後，又是怎樣的？禪師說：好好領會話中的意思。問：魚鼓沒有敲響的時候，是怎樣的？師：看天看地。問：敲響之後，又是怎樣的？師：捧著缽上堂。問：古澗寒泉時如何？師：不是衲僧行履處。問：如何是衲僧行履處？

【English Translation】 English version Monk: The fundamental nature is emptiness. From where does illness come? Master: It comes from where you ask the question, Venerable. The monk, panting, asked again: What about when not asking? Master: Release your grip and lie down in the vast emptiness. The monk said: 'Ah!' and then departed.

Chan Master Hongyin of Shending Monastery, Tanzhou

He was a son of the Hu family of Xiangshui. He traveled widely, using a single kasaya (a Buddhist monastic robe) to endure the cold and heat. Once, he was with several elderly monks in the Xiang and Mian region. One monk was discussing the teachings of the school, quite eloquently. It happened that they were having a simple meal at a mountain inn, and the monk continued to expound. The Master said: 'The three realms are only mind; all dharmas are only consciousness.' Since it's only consciousness and only mind, whose words are the sounds seen by the eyes and the colors heard by the ears? The monk said: They are the words of Dharma Eye (Fayan Wenyi, a prominent Chan master). The Master asked: What is the meaning of that? The monk said: Because of only mind, the root and the object cannot reach each other; because of only consciousness, sounds and colors are so clear. The Master asked: Are the tongue and taste the root and the object? The monk said: Yes. The Master picked up a vegetable with his chopsticks, put it in his mouth, and said vaguely: Then how can you say they do not enter each other? Those present were astonished, and the monk could not answer. The Master said: The pleasure of the journey is ultimately not arriving home. Subtle understanding is not called seeing the Way. Practice must be real practice; enlightenment must be real enlightenment. King Yama (the judge of the dead) is not afraid of those who talk too much. The monk bowed and withdrew. Later, he returned to Changsha and lived in seclusion at the Three Lives Cave on Mount Heng. A wealthy man from Xiangyin visited Fuyan and called on the Master in his room, seeing his calm and peaceful demeanor, a single bowl hanging on the wall, and nothing extra for food, he admired him greatly. So he knelt and pleaded: Shending is the place where my family cultivates blessings. It has been without a master for a long time. I hope the Master will come with me. What do you say? The Master smiled and agreed. The wealthy man then used his own horse to carry the Master there. It took ten years to establish a monastic community, using a dilapidated bed as a Dharma seat, and the life was extremely simple and austere. Moreover, because the Master's virtue and age were both high, he was respected by all quarters, like the ancient Master Zhaozhou (Zhao Zhou Congshen, a famous Chan master). A monk asked: Before the dharmas are heard, what is it like? The Master said: The wind whistles, the rain patters. The monk asked: After hearing, what is it like? The Master said: Understand the meaning of the words well. Asked: Before the wooden fish drum is struck, what is it like? Master: Look at the sky, look at the earth. Asked: After striking, what is it like? Master: Holding the bowl, ascend the hall. Asked: What about the ancient stream and cold spring? Master: Not a place for a mendicant monk to walk. Asked: What is a place for a mendicant monk to walk?

曰。不見有古澗寒泉。問兩手獻尊堂時如何。師曰。是甚麼。問學人到寶山。空手回時如何。師曰。臘月三十日。問如何是和尚家風。師曰。飢不擇食。問如何是和尚為人句。師曰。拈柴擇菜。曰莫祇這便是也無。師曰。更須子細。問撥塵見佛時如何。師曰。佛亦是塵。問如何是道人活計。師曰。山僧自小不曾入學堂。官人指木魚問。這個是甚麼。師曰。驚回多少瞌睡人。官曰。洎不到此間。師曰。無心打無心。問如何是清凈法身。師曰。灰頭土面。曰為甚麼如此。師曰。爭怪得山僧。曰未審法身向上還有事也無。師曰。有。曰如何是向上事。師曰。毗盧頂上金冠子。問菩提本無樹。何處得子來。師曰。喚作無得么。問持地菩薩修路等佛。和尚修橋等何人。師曰。近后。問和尚未見先德時如何。師曰。東行西行。曰見后如何。師曰。橫擔拄杖。上堂。舉洞山曰。貪瞋癡太無知。賴我今朝識得伊。行便打。坐便槌。分付心王子細推。無量劫來不解脫。問汝三人知不知。師曰。古人與么道。神鼎則不然。貪瞋癡實無知。十二時中任從伊。行即往。坐即隨。分付心王擬何為。無量劫來元解脫。何須更問知不知。

襄州谷隱山蘊聰慈照禪師

初參百丈恒和尚。因結夏。百丈上堂。舉。中觀論曰。正覺無名相。隨緣

【現代漢語翻譯】問：『未見有古老的山澗和寒冷的泉水，請問雙手捧著酒杯敬獻尊長時，該如何做？』師父說：『這是什麼？』問：『學人到了寶山，空手而歸時，又該如何？』師父說：『臘月三十日。』問：『如何是和尚的家風？』師父說：『飢不擇食。』問：『如何是和尚為人處世的句子？』師父說：『拈柴擇菜。』問：『莫非這就是全部了嗎？』師父說：『更須仔細體會。』問：『撥開塵土見到佛時，又該如何？』師父說：『佛也是塵土。』問：『如何是道人的活計？』師父說：『山僧從小不曾入學堂。』官員指著木魚問：『這個是什麼？』師父說：『驚醒多少瞌睡人。』官員說：『我還沒有到這個境界。』師父說：『無心打無心。』問：『如何是清凈法身？』師父說：『灰頭土面。』問：『為什麼會這樣？』師父說：『怎能怪得了山僧。』問：『請問法身向上還有更高的境界嗎？』師父說：『有。』問：『如何是向上之事？』師父說：『毗盧（Vairocana，佛名，意為光明遍照）頂上的金冠子。』問：『菩提（Bodhi，覺悟）本無樹，哪裡能得到果實？』師父說：『能稱作無所得嗎？』問：『持地菩薩（Dharanimdhara Bodhisattva，護持大地的菩薩）修路等待佛，和尚您修橋等待何人？』師父說：『等待後來人。』問：『和尚未見到先德（過去的賢德之人）時，是怎樣的？』師父說：『東行西行。』問：『見到之後又是如何？』師父說：『橫擔拄杖。』上堂說法，引用洞山（Dongshan，禪宗祖師）的話說：『貪瞋癡（Greed, hatred, and delusion，佛教三毒）太無知，幸好我今天認識了它們。行走時便打，坐下時便捶，分付心王（mind-king，指人的心識）仔細推究。無量劫（innumerable kalpas，極長的時間單位）來不解脫，問你們三人知不知道？』師父說：『古人這樣說，神鼎（Shending，禪師名號）則不然。貪瞋癡實在無知，十二時辰（twelve periods of the day）中任由它們。行走時就跟隨，坐下時也跟隨，分付心王又打算做什麼？無量劫來原本就解脫，何須再問知不知道？』

襄州谷隱山蘊聰慈照禪師（Yuncong Cizhao，禪師名號，住于襄州谷隱山）

最初參拜百丈恒和尚（Baizhang Heng，禪師名號）。因為結夏安居（retreat during the rainy season），百丈上堂說法，引用《中觀論》（Madhyamaka-karika，佛教論典）說：『正覺（perfect enlightenment）無名相，隨緣』

【English Translation】 Asked: 'I don't see any ancient ravines or cold springs. When offering a cup with both hands to elders, what should be done?' The Master said: 'What is that?' Asked: 'When a student arrives at the treasure mountain but returns empty-handed, what should be done?' The Master said: 'The thirtieth day of the twelfth month.' Asked: 'What is the family style of a monk?' The Master said: 'When hungry, one does not choose food.' Asked: 'What is a phrase for how a monk conducts himself?' The Master said: 'Picking firewood and choosing vegetables.' Asked: 'Is that all there is to it?' The Master said: 'You must examine it more carefully.' Asked: 'When the dust is swept away and the Buddha is seen, what should be done?' The Master said: 'The Buddha is also dust.' Asked: 'What is the livelihood of a Taoist?' The Master said: 'This mountain monk has never attended school since childhood.' An official pointed to a wooden fish and asked: 'What is this?' The Master said: 'Awakening many sleepy people.' The official said: 'I have not yet reached this state.' The Master said: 'Unintentional striking of the unintentional.' Asked: 'What is the pure Dharma body?' The Master said: 'Ash-covered head and dirt-covered face.' Asked: 'Why is it like this?' The Master said: 'How can you blame this mountain monk?' Asked: 'May I ask if there is anything beyond the Dharma body?' The Master said: 'Yes.' Asked: 'What is beyond?' The Master said: 'The golden crown on Vairochana's (Vairocana, name of a Buddha, meaning 'illuminating everywhere') head.' Asked: 'Bodhi (Bodhi, enlightenment) originally has no tree, where does the fruit come from?' The Master said: 'Can it be called nothing?' Asked: 'Dharanimdhara Bodhisattva (Dharanimdhara Bodhisattva, the Bodhisattva who supports the earth) builds roads to wait for the Buddha, who does the monk build bridges to wait for?' The Master said: 'Those who come later.' Asked: 'What was it like when the monk had not yet seen the former virtuous ones?' The Master said: 'Going east and going west.' Asked: 'What is it like after seeing them?' The Master said: 'Carrying a staff horizontally.' Giving a Dharma talk, he quoted Dongshan (Dongshan, a Zen master) saying: 'Greed, hatred, and delusion (Greed, hatred, and delusion, the three poisons in Buddhism) are too ignorant. Fortunately, I recognize them today. Strike when walking, beat when sitting, entrust the mind-king (mind-king, referring to one's consciousness) to examine carefully. For countless kalpas (innumerable kalpas, extremely long units of time) without liberation, do the three of you know?' The Master said: 'The ancients said so, but Shending (Shending, a Zen master's name) is not like that. Greed, hatred, and delusion are truly ignorant, let them be for all twelve periods of the day. Follow when walking, follow when sitting, what do you intend to do by entrusting the mind-king? Originally liberated for countless kalpas, why ask if you know?'

Zen Master Yuncong Cizhao of Guyin Mountain in Xiangzhou (Yuncong Cizhao, a Zen master's name, residing in Guyin Mountain in Xiangzhou)

Initially, he visited Zen Master Baizhang Heng (Baizhang Heng, a Zen master's name). Because of the summer retreat (retreat during the rainy season), Baizhang gave a Dharma talk, quoting the Madhyamaka-karika (Madhyamaka-karika, a Buddhist treatise) saying: 'Perfect enlightenment (perfect enlightenment) has no name or form, according to conditions.'

即道場。師便出問。如何是正覺無名相。丈曰。汝還見露柱么。師曰。如何是隨緣即道場。丈曰。今日結夏。次參首山。問學人親到寶山空手回時如何。山曰。家家門前火把子。師于言下大悟。呈偈曰。我今二十七。訪道曾尋覓。今朝喜得逢。要且不相識。後到大陽。玄和尚問。近離甚處。師曰。襄州。陽曰。作么生是不隔底句。師曰。和尚住持不易。陽曰。且坐喫茶。師便參眾去。侍者問。適來新到祇對住持不易。和尚為甚麼教坐喫茶。陽曰。我獻他新羅附子。他酬我舶上茴香。你去問他。有語在。侍者請師喫茶。問適來祇對和尚道。住持不易。意旨如何。師曰。真鍮不博金。住后。僧問。如何是佛。師曰。邛州多出九節杖。曰謝師指示。師曰。且莫作答佛話會。卻問。來時無物。去時空。二路俱迷。如何得不迷去。師曰。秤頭半斤。秤尾八兩。問如何是古佛心。師曰。踏著秤錘硬似鐵。曰意旨如何。師曰。明日向汝道。問青山淥水即不問。急切一句作么生道。師曰。手過膝耳垂肩。問如何是道。師曰。車碾馬踏。曰如何是道中人。師曰。橫眠豎坐。問日往月來遷。不覺年衰老。還有不老者么。師曰有。曰如何是不老者。師曰。虬龍筋力高聲叫。晚后精靈轉更多。問如何是學人深深處。師曰。烏龜水底深藏六。曰未

【現代漢語翻譯】即是道場。師傅於是出來提問：『什麼是正覺無名相？』（正覺：正確的覺悟；無名相：沒有名稱和形相）。趙州禪師說：『你還看見露柱（寺院中露天的柱子）嗎？』師傅說：『什麼是隨緣即道場？』趙州禪師說：『今天結夏（僧侶夏季安居）。』之後，師傅參訪首山省念禪師，問：『學人親自到了寶山（比喻佛法），卻空手而回，這是怎麼回事？』首山禪師說：『家家門前都有火把子（比喻佛性本自具足）。』師傅在這些話下大悟，呈上偈語說：『我今年二十七歲，爲了訪道曾經四處尋覓。今天歡喜地遇到了，卻又彼此不相識。』後來到了大陽警玄禪師處，警玄禪師問：『最近從哪裡來？』師傅說：『襄州。』警玄禪師說：『怎麼說是不隔底句（直截了當的語句）？』師傅說：『和尚住持不易（當家不容易）。』警玄禪師說：『先坐下喝茶。』師傅於是去參拜大眾。侍者問：『剛才新來的人回答住持不易，和尚為什麼讓他坐下喝茶？』警玄禪師說：『我獻給他新羅附子（比喻貴重之物），他酬謝我舶上茴香（比喻珍貴的迴應）。你去問他，他自有話說。』侍者請師傅喝茶，問：『剛才回答和尚說住持不易，意旨如何？』師傅說：『真金不博鍮石（比喻不以真理換取虛假）。』住持寺院后，有僧人問：『什麼是佛？』師傅說：『邛州多出九節杖（比喻佛性遍在）。』僧人說：『謝謝師傅指示。』師傅說：『且莫作答佛話會（不要把這當作對佛的解答）。』又問：『來時無物，去時空，二路俱迷，如何得不迷去？』師傅說：『秤頭半斤，秤尾八兩（比喻不落兩邊）。』問：『如何是古佛心？』師傅說：『踏著秤錘硬似鐵（比喻堅定不移）。』僧人說：『意旨如何？』師傅說：『明日向汝道（明天告訴你）。』問：『青山淥水即不問，急切一句作么生道？』師傅說：『手過膝耳垂肩（比喻相貌不凡）。』問：『如何是道？』師傅說：『車碾馬踏（比喻歷經磨難）。』僧人說：『如何是道中人？』師傅說：『橫眠豎坐（比喻自在無礙）。』問：『日往月來遷，不覺年衰老，還有不老者么？』師傅說：『有。』僧人說：『如何是不老者？』師傅說：『虬龍筋力高聲叫，晚后精靈轉更多（比喻精神不衰）。』問：『如何是學人深深處？』師傅說：『烏龜水底深藏六（比喻深藏不露）。』僧人說：『未…

【English Translation】 That is the Bodhimanda (place of enlightenment). The master then came out and asked, 'What is the nameless aspect of perfect enlightenment?' Zhao Zhou (Zen master) said, 'Do you see the pillar (pillar in the open air of the temple)?' The master said, 'What is following conditions as the Bodhimanda?' Zhao Zhou said, 'Today is the summer retreat (monks' summer residence).' After that, the master visited Zen Master Shou Shan and asked, 'When a student personally arrives at the treasure mountain (metaphor for the Dharma) but returns empty-handed, what is the matter?' Shou Shan said, 'Every family has a torch in front of their door (metaphor for the inherent Buddha-nature).' The master had a great enlightenment upon hearing these words and presented a verse saying, 'I am twenty-seven years old this year, and I have been searching everywhere to visit the Tao. Today I am happy to meet it, but we do not recognize each other.' Later, when he arrived at Zen Master Da Yang's place, Zen Master Jing Xuan asked, 'Where did you come from recently?' The master said, 'Xiangzhou.' Zen Master Jing Xuan said, 'How do you say the phrase without separation (a direct phrase)?' The master said, 'It is not easy for the abbot to maintain the monastery (it is not easy to manage the family).' Zen Master Jing Xuan said, 'Sit down and have some tea first.' The master then went to pay respects to the assembly. The attendant asked, 'Just now, the newcomer answered that it is not easy to maintain the monastery. Why did the abbot ask him to sit down and have tea?' Zen Master Jing Xuan said, 'I offered him Korean aconite (metaphor for valuable things), and he rewarded me with fennel from foreign ships (metaphor for valuable response). You go and ask him, he has something to say.' The attendant invited the master to have tea and asked, 'Just now, you answered the abbot by saying that it is not easy to maintain the monastery. What is the meaning of this?' The master said, 'True gold does not gamble with brass (metaphor for not exchanging truth for falsehood).' After residing in the monastery, a monk asked, 'What is Buddha?' The master said, 'Qiongzhou produces many nine-section staffs (metaphor for the omnipresence of Buddha-nature).' The monk said, 'Thank you for the master's instruction.' The master said, 'Don't take this as an answer about the Buddha (don't take this as an answer to the Buddha).' He also asked, 'When coming, there is nothing; when going, there is emptiness. Both paths are confusing. How can one not be confused when leaving?' The master said, 'Half a catty at the head of the scale, eight taels at the tail of the scale (metaphor for not falling to either side).' Asked, 'What is the mind of the ancient Buddha?' The master said, 'Stepping on the scale hammer is as hard as iron (metaphor for unwavering firmness).' The monk said, 'What is the meaning of this?' The master said, 'I will tell you tomorrow.' Asked, 'I will not ask about the green mountains and clear waters. How do you say a quick sentence?' The master said, 'Hands over the knees, ears drooping over the shoulders (metaphor for extraordinary appearance).' Asked, 'What is the Tao?' The master said, 'Cars crush and horses trample (metaphor for experiencing hardships).' The monk said, 'What is a person in the Tao?' The master said, 'Lying horizontally and sitting vertically (metaphor for being free and unhindered).' Asked, 'The sun goes and the moon comes, and I don't realize that I am getting old. Is there anyone who is not old?' The master said, 'Yes.' The monk said, 'Who is not old?' The master said, 'The dragon's muscles and strength shout loudly, and the spirit becomes even more energetic later (metaphor for undiminished spirit).' Asked, 'What is the deepest place for a student?' The master said, 'The turtle hides six deep in the water (metaphor for hiding one's abilities deeply).' The monk said, 'Not yet...'

審其中事若何。師曰。路上行人莫與知。問古人索火。意旨如何。師曰。任他滅。曰滅后如何。師曰。初三十一。因作清涼河堰。僧問。忽遇洪水滔天。還堰得也無。師曰。上拄天。下拄地。曰劫火洞然又作么生。師曰。橫出豎沒。問深山巖崖中。還有佛法也無。師曰有。曰如何是深山巖崖中佛法。師曰。奇怪石頭形似虎。火燒松樹勢如龍。問古人道。見色便見心。露柱是色。那個是心。師曰。晝見簸箕星。曰意旨如何。師曰。柳營節級橫階上。問如何是道。師曰。善犬帶牌。曰為甚如此。師曰。令人懼見。上堂。十五日已前諸佛生。十五日已后諸佛滅。十五日已前諸佛生。你不得離我這裡。若離我這裡。我有鉤子鉤你。十五日已后諸佛滅。你不得住我這裡。若住我這裡。我有錐子錐你。且道。正當十五日。用鉤即是。用錐即是。遂有偈曰。正當十五日。鉤錐一時息。更擬問如何。回頭日又出。問如何是無縫塔。師曰。直下看。曰如何是塔中人。師曰。退後退後。問承古有言。祇這如今誰動口。意旨如何。師曰。莫認驢鞍橋。作阿爺下頷。張茂崇太保問。摩騰入漢。已涉繁詞。達磨單傳。請師直指。師曰。冬不寒臘后看。問若能轉物。即同如來。萬象是物。如何轉得。師曰。吃了飯無些子意智。問寸絲不掛。法網無邊

【現代漢語翻譯】現代漢語譯本問：審查其中的事情是怎樣的？師父說：『路上的行人不要讓他們知道。』問：古人索火，意旨如何？師父說：『任憑它熄滅。』問：熄滅后如何？師父說：『初三十一。』（指月亮的盈虧，比喻事情的變化）因為做了清涼河的堤壩，有僧人問：『忽然遇到洪水滔天，還能擋得住嗎？』師父說：『上頂天，下立地。』問：『劫火洞然又怎麼樣呢？』師父說：『橫出豎沒。』（比喻變化無常，不可捉摸）問：深山巖崖中，還有佛法嗎？師父說：『有。』問：『如何是深山巖崖中的佛法？』師父說：『奇怪石頭形似虎，火燒松樹勢如龍。』問：古人說，『見色便見心』，露柱（lù zhù，寺廟中的柱子）是色，哪個是心？師父說：『晝見簸箕星。』（比喻不可能的事情）問：『意旨如何？』師父說：『柳營節級橫階上。』（比喻不合時宜，錯位）問：如何是道？師父說：『善犬帶牌。』問：『為什麼這樣說？』師父說：『令人懼見。』（比喻令人敬畏）上堂說法：十五日以前諸佛生，十五日以後諸佛滅。十五日以前諸佛生，你不得離開我這裡，若離開我這裡，我有鉤子鉤你。十五日以後諸佛滅，你不得住在我這裡，若住在我這裡，我有錐子錐你。且說，正當十五日，用鉤子好呢，還是用錐子好呢？於是作偈說：正當十五日，鉤錐一時息。更擬問如何，回頭日又出。問：如何是無縫塔？師父說：『直下看。』問：『如何是塔中人？』師父說：『退後退後。』問：承古有言，『祇這如今誰動口』，意旨如何？師父說：『莫認驢鞍橋，作阿爺下頷。』（不要認錯對像）張茂崇太保問：摩騰（Móténg，東漢時期的印度僧侶）入漢，已經涉及繁瑣的言辭，達磨（Dámó，即菩提達摩，禪宗初祖）單傳，請師父直接指示。師父說：『冬不寒臘后看。』（要經得起考驗，才能知道結果）問：若能轉物，即同如來，萬象是物，如何轉得？師父說：『吃了飯無些子意智。』（比喻愚鈍）問：寸絲不掛，法網無邊。

【English Translation】 English version Question: How is the matter within them examined? The Master said: 'Travelers on the road should not be informed.' Question: What is the meaning of the ancients seeking fire? The Master said: 'Let it be extinguished.' Question: What happens after it is extinguished? The Master said: 'The first day of the month and the thirtieth/thirty-first.' (Referring to the waxing and waning of the moon, a metaphor for the changes in things) Because the Qingliang River dam was built, a monk asked: 'If a flood suddenly rises to the sky, can it still be blocked?' The Master said: 'It supports the sky above and the earth below.' Question: 'What about when the fire of the kalpa blazes?' The Master said: 'Horizontal exit, vertical disappearance.' (A metaphor for impermanence and unpredictability) Question: Is there still Buddha-dharma in the deep mountains and cliffs? The Master said: 'Yes.' Question: 'What is the Buddha-dharma in the deep mountains and cliffs?' The Master said: 'Strange stones resemble tigers, and the burning pine trees have the power of dragons.' Question: The ancients said, 'Seeing form, one sees the mind.' The pillar (lù zhù, a pillar in a temple) is form, what is the mind? The Master said: 'Seeing the winnowing-basket star in the daytime.' (A metaphor for something impossible) Question: 'What is the meaning?' The Master said: 'A company commander in the willow camp crosses the steps.' (A metaphor for being out of place, misplaced) Question: What is the Dao? The Master said: 'A good dog wears a tag.' Question: 'Why is that?' The Master said: 'It makes people afraid to see it.' (A metaphor for inspiring awe) Ascending the hall to preach: The Buddhas are born before the fifteenth day, and the Buddhas are extinguished after the fifteenth day. The Buddhas are born before the fifteenth day, you must not leave here, if you leave here, I have a hook to hook you. The Buddhas are extinguished after the fifteenth day, you must not stay here, if you stay here, I have an awl to prick you. Tell me, on the fifteenth day, is it better to use a hook or an awl? Then he composed a verse: On the fifteenth day, the hook and awl rest together. If you ask further, turn your head and the sun rises again. Question: What is a seamless pagoda? The Master said: 'Look straight down.' Question: 'What is the person in the pagoda?' The Master said: 'Step back, step back.' Question: It is said of old, 'Who is moving their mouth right now?', what is the meaning? The Master said: 'Don't mistake the donkey saddle for your father's chin.' (Don't mistake the object) Grand Protector Zhang Maochong asked: Móténg (Móténg, an Indian monk during the Eastern Han Dynasty) entering Han has already involved complicated words, Dámó (Dámó, Bodhidharma, the first patriarch of Zen) transmitted it singularly, please Master give direct instructions. The Master said: 'It's not cold in winter, look after the twelfth month.' (One must withstand the test to know the result) Question: If one can transform things, one is the same as the Tathagata. All phenomena are things, how can they be transformed? The Master said: 'After eating, there is no wisdom at all.' (A metaphor for being dull) Question: Not a thread hangs, the net of Dharma is boundless.

。為甚麼卻有迷悟。師曰。兩桶一擔。問有情有用。無情無用如何是無情應用。師曰。獨扇門子盡夜開。上堂。春景溫和。春雨普潤。萬物生芽。甚麼處不沾恩。且道。承恩力一句作么生道。良久曰。春雨一滴滑如油。問。如何是學人自己法身。師曰。每日般柴不易。曰此是大眾底。如何是學人底。師曰。三生六十劫。問逐日開單展缽。以何報答施主之恩。師曰。被這一問。和我愁殺。曰恁么則謝供養也。師曰。得甚麼人氣力。僧禮拜。師曰。明日更吃一頓。問古人急水灘頭毛毬子。意旨如何。師曰。云開月朗。問急水灘頭連底石。意旨如何。師曰。屋破見青天。曰屋破見青天。意旨如何。師曰。通上徹下。問一處火發任從你救。八方齊發時如何。師曰快。曰還求出也無。師曰。若求出即燒殺你。僧禮拜。師曰。直饒你不求出。也燒殺你。示眾。第一句道得。石里迸出。第二句道得。挨拶將來。第三句道得。自救不了。上堂。五白貓兒爪距獰。養來堂上絕蟲行。分明上樹安身法。切忌遺言許外生。作么生是許外生底句。莫錯舉。僧入室問。正當與么時。還有師也無。師曰。燈明連夜照。甚處不分明。曰畢竟事如何。師曰。來日是寒食。

汝州廣慧院元璉禪師

泉州陳氏。到首山。山問。近離甚處。師曰。

【現代漢語翻譯】現代漢語譯本：問：為什麼會有迷悟的差別呢？師（指禪師）說：『兩桶一擔。』（比喻迷悟本是一體兩面）問：有情有用，無情無用，如何是無情應用？師說：『獨扇門子盡夜開。』（比喻無情之物也在發揮作用）上堂（指禪師登上法座說法）：春景溫和，春雨普潤，萬物生芽，什麼地方沒有沾到恩澤？那麼，承蒙恩澤這句話該怎麼說呢？良久（過了一會兒），說：『春雨一滴滑如油。』（比喻佛法滋潤萬物）問：如何是學人自己的法身（Dharmakāya，佛的化身）？師說：『每日般柴不易。』（比喻修行需要腳踏實地）說：『這是大眾的，如何是學人自己的？』師說：『三生六十劫。』（比喻法身超越時間）問：每天開單展缽（指僧人乞食），用什麼來報答施主的恩惠？師說：『被這一問，和我愁殺。』（表示難以用世俗之物來報答）說：『那麼就感謝供養吧。』師說：『得什麼人氣力？』（反問，表示不應執著于形式）僧人禮拜。師說：『明日更吃一頓。』（幽默地迴應）問：古人說的『急水灘頭毛毬子』，意旨如何？師說：『云開月朗。』（比喻撥開迷霧，見到真性）問：『急水灘頭連底石』，意旨如何？師說：『屋破見青天。』（比喻突破束縛，見到真理）說：『屋破見青天，意旨如何？』師說：『通上徹下。』（比喻徹底領悟）問：一處火發，任你救；八方齊發時如何？師說：『快。』（比喻當機立斷）說：『還要求出離嗎？』師說：『若求出離，即燒殺你。』（比喻執著于出離反而受困）僧人禮拜。師說：『直饒你不求出離，也燒殺你。』（比喻無論如何都無法逃避）示眾（向大眾開示）：第一句說得，石里迸出（比喻出人意料）；第二句說得，挨拶將來（比喻應對自如）；第三句說得，自救不了（比喻最終要超越自我）。上堂：五白貓兒爪距獰，養來堂上絕蟲行。分明上樹安身法，切忌遺言許外生。怎麼是許外生的句子？莫錯舉。僧人入室問：正當與么時，還有師（指禪師）也無？師說：『燈明連夜照，甚處不分明？』（比喻佛法無處不在）說：『畢竟事如何？』師說：『來日是寒食。』（轉移話題，不作正面回答）

汝州廣慧院元璉禪師

泉州陳氏。到首山（地名）。山（指首山禪師）問：近離甚處？師說：

【English Translation】 English version: Question: Why are there differences between delusion and enlightenment? The Master (referring to the Zen master) said: 'Two buckets, one load.' (Metaphor for delusion and enlightenment being two sides of the same coin) Question: Sentient beings are useful, insentient beings are useless. What is the application of insentient beings? The Master said: 'The single-leaf door is open all night.' (Metaphor for insentient things also playing a role) Ascending the Dharma seat (referring to the Zen master ascending the seat to preach): The spring scenery is mild, the spring rain universally moistens, all things sprout. Where is there no benefit from grace? Then, how should the sentence 'receiving grace' be spoken? After a long while, he said: 'A drop of spring rain is as slippery as oil.' (Metaphor for the Dharma nourishing all things) Question: What is the student's own Dharmakāya (Buddha's embodiment)? The Master said: 'Carrying firewood every day is not easy.' (Metaphor for practice requiring a down-to-earth approach) He said: 'This belongs to the assembly, what belongs to the student himself?' The Master said: 'Three lives, sixty kalpas.' (Metaphor for the Dharmakāya transcending time) Question: Every day, opening the single and spreading the bowl (referring to monks begging for food), how can one repay the benefactor's kindness? The Master said: 'Being asked this question makes me worried to death.' (Expressing the difficulty of repaying with worldly things) He said: 'Then thank you for the offering.' The Master said: 'What kind of human strength is this?' (A rhetorical question, indicating that one should not be attached to form) The monk prostrated. The Master said: 'Eat another meal tomorrow.' (A humorous response) Question: What is the meaning of the ancients' saying 'A woolen ball at the head of a rapid stream'? The Master said: 'The clouds clear and the moon is bright.' (Metaphor for clearing away delusion and seeing true nature) Question: 'A stone at the bottom of a rapid stream', what is the meaning? The Master said: 'The house is broken and the blue sky is seen.' (Metaphor for breaking through constraints and seeing the truth) He said: 'The house is broken and the blue sky is seen, what is the meaning?' The Master said: 'Penetrating above and below.' (Metaphor for complete understanding) Question: If a fire breaks out in one place, let you save it; what if it breaks out in all directions? The Master said: 'Quick.' (Metaphor for decisive action) He said: 'Is there still a need to seek liberation?' The Master said: 'If you seek liberation, you will be burned to death.' (Metaphor for being trapped by attachment to liberation) The monk prostrated. The Master said: 'Even if you do not seek liberation, you will still be burned to death.' (Metaphor for being unable to escape no matter what) Addressing the assembly (giving instructions to the assembly): The first sentence is spoken, bursting out from the stone (metaphor for being unexpected); the second sentence is spoken, greeting the future (metaphor for responding freely); the third sentence is spoken, unable to save oneself (metaphor for ultimately transcending oneself). Ascending the Dharma seat: The five white cats have fierce claws and fangs, raised in the hall to eliminate insects. Clearly, the method of settling oneself on the tree, be sure not to leave words to allow external birth. What is the sentence of allowing external birth? Do not misunderstand. The monk entered the room and asked: At this very moment, is there still a Master (referring to the Zen master)? The Master said: 'The lamp shines all night, where is there no clarity?' (Metaphor for the Dharma being omnipresent) He said: 'What is the ultimate matter?' The Master said: 'Tomorrow is the Cold Food Festival.' (Changing the subject, not giving a direct answer)

Zen Master Yuanlian of Guanghui Monastery in Ruzhou

Chen of Quanzhou. Arrived at Shoushan (place name). Shan (referring to Zen Master Shoushan) asked: Where did you recently leave? The Master said:

漢上。山豎起拳曰。漢上還有這個么。師曰。這個是甚麼碗鳴聲。山曰瞎。師曰恰是。拍一拍便出他日又問。學人親到寶山。空手回時如何。山曰。家家門前火把子。師當下大悟云。某甲不疑天下老和尚舌頭也。山曰。汝會處作么生。與我說來看。師曰。祇是地上水碙砂也。山曰。汝會也。師便禮拜。住后。僧問。如何是祖師西來意。師曰竹竿頭上曜紅旗。楊億侍郎問。天上無彌勒。地下無彌勒。未審在甚麼處。師曰。敲磚打瓦。又問。風穴道。金沙灘頭馬郎婦。意旨如何。師曰。更道也不及僧問。如何是無位真人。師曰。上木下鐵。曰恁么則罪歸有處也。師曰。判官擲下筆。僧禮拜。師曰拖出。問如何是佛。師曰。兩個不是多。上堂。臨濟兩堂首座相見。同時下喝。諸人且道。還有賓主也無。若道有。祇是個瞎漢。若道無。亦是個瞎漢。不有不無。萬里崖州。若向這裡道得。也好與三十棒。若道不得。亦與三十棒。衲僧家到這裡。作么生出得山僧圈䙡去。良久曰。苦哉蝦蟆蚯蚓。𨁝跳上三十三天。撞著須彌山百雜碎。拈拄杖曰。一隊無孔鐵錘。速退。速退。

并州承天院三交智嵩禪師

參首山。問如何是佛法的的大意。山曰。楚王城畔汝水東流。師於此有省。頓契佛意。乃作三玄偈曰。須用直須用。心

【現代漢語翻譯】現代漢語譯本：漢上（地名，也指漢上的僧人）。山豎起拳頭問道：『漢上還有這個嗎？』師父說：『這是什麼碗發出的聲音？』山說：『瞎說。』師父說：『正是。』拍了一下就走了。他日又問：『學人親自到了寶山（比喻佛法），空手而回時如何？』山說：『家家門前都有火把。』師父當下大悟說：『我不再懷疑天下老和尚的舌頭了。』山說：『你領會的地方是怎麼樣的？說來給我聽聽。』師父說：『只是地上普通的水和沙子罷了。』山說：『你領會了。』師父便禮拜。住持后，僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的真正目的）？』師父說：『竹竿頭上飄揚著紅旗。』楊億侍郎問：『天上沒有彌勒（未來佛），地下也沒有彌勒，不知在哪裡？』師父說：『敲磚打瓦。』又問：『風穴（禪師名號）說：金沙灘頭馬郎婦（典故，指觀音菩薩化身）』，意旨如何？』師父說：『再說也不及了。』僧人問：『如何是無位真人（超越一切相對概念的真我）？』師父說：『上木下鐵（拆字，指『鎖』字）。』曰：『這樣說來，罪過就有所歸屬了。』師父說：『判官擲下筆。』僧人禮拜。師父說：『拖出去。』問：『如何是佛？』師父說：『兩個不是多（指不二法門）。』上堂說法時，臨濟宗兩堂首座相見，同時發出棒喝。各位，你們說，這裡還有賓主之分嗎？如果說有，那就是個瞎漢。如果說沒有，也是個瞎漢。不有不無，萬里之遙的崖州。如果能在這裡說得出來，也好賞你三十棒。如果說不出來，也賞你三十棒。衲僧家到了這裡，要怎麼才能跳出山僧的圈套去？』良久說：『可悲啊，蝦蟆蚯蚓，竟然跳上了三十三天（佛教宇宙觀中的天界），撞到須彌山（佛教宇宙觀中的聖山）撞得粉碎。』拿起拄杖說：『一隊無孔鐵錘，快退！快退！』

并州承天院三交智嵩禪師

參拜首山。問：『如何是佛法的大意？』山說：『楚王城畔汝水東流。』師父於此有所領悟，頓時契合佛意。於是作了三玄偈說：『須用直須用，心』

【English Translation】 English version: Hanshang (place name, also refers to the monk of Hanshang). The monk Shan raised his fist and asked, 'Is there still this in Hanshang?' The master said, 'What is the sound of this bowl?' Shan said, 'Blind.' The master said, 'Exactly.' He clapped once and left. Another day, he asked, 'When a student personally arrives at the treasure mountain (metaphor for the Buddha's teachings) and returns empty-handed, what is it like?' Shan said, 'Every family has a torch in front of their door.' The master suddenly had a great realization and said, 'I no longer doubt the tongues of the old monks in the world.' Shan said, 'What is your understanding like? Tell me about it.' The master said, 'It's just ordinary water and sand on the ground.' Shan said, 'You understand.' The master then bowed. After becoming the abbot, a monk asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true purpose in coming to China)?' The master said, 'A red flag is flying on top of a bamboo pole.' Yang Yi, the vice minister, asked, 'There is no Maitreya (future Buddha) in heaven, and there is no Maitreya on earth, where is he?' The master said, 'Knocking bricks and tiles.' He also asked, 'Fengxue (Zen master's name) said, 'The woman of the horse groom at Jinsha Beach (allusion, referring to the transformation of Avalokiteśvara Bodhisattva)', what is the meaning?' The master said, 'It's too late to say more.' A monk asked, 'What is the true person without position (the true self that transcends all relative concepts)?' The master said, 'Wood above and iron below (character splitting, referring to the character 'lock').' He said, 'In that case, the sin has a place to return to.' The master said, 'The judge throws down his pen.' The monk bowed. The master said, 'Drag him out.' Asked, 'What is Buddha?' The master said, 'Two are not many (referring to non-duality).' When giving a Dharma talk, the two chief seats of the Linji school met and simultaneously issued a shout and a blow. Everyone, what do you say, is there still a distinction between guest and host here? If you say there is, then you are a blind man. If you say there isn't, you are also a blind man. Neither existence nor non-existence, the distant Yazhou. If you can say it here, I will reward you with thirty blows. If you can't say it, I will also reward you with thirty blows. When a monk arrives here, how can he escape the mountain monk's trap?' After a long silence, he said, 'Alas, the toad and earthworm have jumped to the thirty-third heaven (the heavenly realm in Buddhist cosmology) and crashed into Mount Sumeru (the sacred mountain in Buddhist cosmology), smashing it to pieces.' He picked up his staff and said, 'A team of iron hammers without holes, retreat! Retreat!'

Zen Master Zhicong of Sanjiao, Chengtian Monastery, Bingzhou

Visited Shoushan. Asked, 'What is the great meaning of the Buddha-dharma?' Shan said, 'The Ru River flows east beside the city of King Chu.' The master had some understanding of this and suddenly agreed with the Buddha's intention. So he made the Three Mysteries verse saying: 'Must use, must use, heart.'

意莫定動。三歲師子吼。十方沒狐種。

我有真如性。如同幕里隱。打破六門關。顯出毗盧印。

真骨金剛體可夸六塵一拂永無遮。廓落世界空為體。體上無為真到家。

山聞乃請喫茶。問這三頌是汝作來邪。師曰是。山曰。或有人教汝現三十二相時如何。師曰。某甲不是野狐精。山曰。惜取眉毛。師曰。和尚落了多少。山以竹篦頭上打曰。這漢向後亂作去在。住后。上堂。文殊仗劍。五臺橫行。唐明一路把斷妖訛。三世諸佛。未出教乘。網底游魚。龍門難渡。垂鉤四海。祇釣獰龍。格外玄談。為求知識。若也舉揚宗旨。須彌直須粉碎。若也說佛說祖。海水便須枯竭。寶劍揮時。毫光萬里。放汝一路。通方說話。把斷咽㗋。諸人甚處出氣。僧問。鈍根樂小法。不自信作佛。作佛后如何。師曰。水裡捉麒麟。曰與么則便登高座也。師曰。騎牛上三十三天。問古人拈推豎拂。意旨如何。師曰。騎驢不著靴。問如何是奪人不奪境。師曰。家鄉有路無人到。曰如何是奪境不奪人。師曰。暗傳天子來。陪行一百程。曰如何是人境兩俱奪。師曰。無頭蝦蟆腳指天。曰如何是人境俱不奪。師曰。晉祠南畔長柳巷。問古人云。東山西嶺青。意作么生。師曰。波斯鼻孔大。曰與么則西天迦葉。東土我師。師曰。金剛手

【現代漢語翻譯】現代漢語譯本：意念不要動搖。三歲的獅子吼叫，十方的狐貍都嚇沒了蹤影。我具有真如本性（Tathata-nature，指事物本來的、不變的性質），如同在幕布后隱藏。打破眼、耳、鼻、舌、身、意這六根之門，就能顯現出毗盧遮那佛（Vairocana，光明遍照）的法印。真骨金剛之體（Vajra-body，指堅不可摧的身體）值得稱讚，六塵（色、聲、香、味、觸、法）一拂而過，永遠沒有遮蔽。廓然空曠的世界以空性為本體，在本體上無所作為，才是真正到家。山聞禪師於是請他喫茶，問道：『這三首偈頌是你自己作的嗎？』師父說：『是的。』山聞禪師說：『如果有人教你顯現三十二相（Lakshana，佛的三十二種殊勝的相貌）時，你該怎麼辦？』師父說：『我不是野狐精。』山聞禪師說：『要珍惜你的眉毛啊。』師父說：『和尚你落入多少了？』山聞禪師用竹篦子在他頭上打了一下，說：『這人以後會胡作非爲的。』住持寺院后，師父上堂說法：文殊菩薩（Manjusri）仗劍，在五臺山橫行。唐明皇一路把斷了妖魔鬼怪的道路。三世諸佛，也沒有超出教法的範圍。網底的游魚，難以躍過龍門。垂下釣鉤於四海，只釣那猙獰的龍。格外玄妙的談論，是爲了求取知識。如果要舉揚宗旨，須彌山（Sumeru，佛教宇宙觀中的聖山）也必須粉碎。如果要說佛說祖，海水便必須枯竭。寶劍揮動時，毫光照耀萬里。放你一條生路，可以到處說話，但要扼住你的咽喉，諸位從哪裡出氣？』有僧人問：『根器遲鈍的人喜歡小乘佛法，不相信自己能夠成佛，成佛後會怎麼樣？』師父說：『在水裡捉麒麟。』僧人說：『這樣說來，就可以登上高座了？』師父說：『騎著牛上三十三天（Trayastrimsa，佛教宇宙觀中的天界）。』問：『古人拈起推豎拂塵，意旨如何？』師父說：『騎驢不穿靴。』問：『什麼是奪人不奪境？』師父說：『家鄉有路無人到。』問：『什麼是奪境不奪人？』師父說：『暗中傳給天子，陪行一百程。』問：『什麼是人境兩俱奪？』師父說：『無頭蝦蟆腳指天。』問：『什麼是人境俱不奪？』師父說：『晉祠南畔長柳巷。』問：『古人說：東山西嶺青，意作么生？』師父說：『波斯人的鼻孔大。』僧人說：『這樣說來，西天的迦葉尊者（Kasyapa），就是東土的我的老師。』師父說：『金剛手（Vajrapani）。』

【English Translation】 English version: Let the mind not waver. A three-year-old lion's roar, and all the foxes in the ten directions vanish. I possess the Tathata-nature (Tathata-nature, referring to the original and unchanging nature of things), like being hidden behind a curtain. Break through the six gates (the six sense organs: eyes, ears, nose, tongue, body, and mind), and the seal of Vairocana (Vairocana, the Buddha of universal light) will be revealed. The true bone Vajra-body (Vajra-body, referring to an indestructible body) is praiseworthy; with a flick of the six dusts (form, sound, smell, taste, touch, and dharma), there is no obstruction forever. The vast and empty world takes emptiness as its essence; to do nothing on this essence is truly returning home. Shanwen Chan master then invited him for tea and asked, 'Did you compose these three verses yourself?' The master said, 'Yes.' Shanwen Chan master said, 'If someone teaches you to manifest the thirty-two marks (Lakshana, the thirty-two auspicious marks of a Buddha), what would you do?' The master said, 'I am not a wild fox spirit.' Shanwen Chan master said, 'Cherish your eyebrows.' The master said, 'How much has the monk fallen into?' Shanwen Chan master struck him on the head with a bamboo staff, saying, 'This person will act recklessly in the future.' After residing in the monastery, the master ascended the Dharma hall and said: 'Manjusri (Manjusri) wields his sword, rampaging across Mount Wutai. Emperor Tang Ming blocked the path of demons and monsters all the way. The Buddhas of the three worlds have not gone beyond the scope of the teachings. Fish in the net find it difficult to cross the Dragon Gate. Casting a fishing line in the four seas, only to catch ferocious dragons. Extraordinary and profound discussions are for seeking knowledge. If you want to promote the doctrine, Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) must be shattered. If you want to talk about Buddhas and patriarchs, the sea must dry up. When the precious sword is wielded, its light shines for ten thousand miles. I give you a way out, you can speak everywhere, but I will seize your throat, where will you all breathe from?' A monk asked, 'Those with dull roots enjoy the Small Vehicle (Hinayana), and do not believe they can become Buddhas. What will happen after becoming a Buddha?' The master said, 'Catching a Qilin in the water.' The monk said, 'In that case, one can ascend the high seat?' The master said, 'Riding an ox to the Trayastrimsa Heaven (Trayastrimsa, a heaven in Buddhist cosmology).' Asked, 'What is the meaning of the ancients picking up and raising the whisk?' The master said, 'Riding a donkey without wearing boots.' Asked, 'What is taking the person but not the environment?' The master said, 'There is a road to the hometown that no one reaches.' Asked, 'What is taking the environment but not the person?' The master said, 'Secretly transmitting to the emperor, accompanying him for a hundred stages.' Asked, 'What is taking both the person and the environment?' The master said, 'A headless toad pointing to the sky with its feet.' Asked, 'What is not taking either the person or the environment?' The master said, 'The long willow lane south of Jinci Temple.' Asked, 'The ancients said: The eastern mountain and western ridge are green, what does it mean?' The master said, 'The Persian's nostrils are big.' The monk said, 'In that case, Kasyapa (Kasyapa) of the Western Heaven is my teacher in the Eastern Land.' The master said, 'Vajrapani (Vajrapani).'

板闊。問大悲千手眼。那個是正眼。師曰。開化石佛拍手笑。晉祠娘子解謳歌。問臨濟推倒黃檗。因甚維那吃棒。師曰。正狗不偷油。雞銜燈盞走。問如何是截人之機師曰。要用便用。曰請和尚用。師曰。拖出這死漢。鄭工部問。百尺竿頭獨打毬。萬丈懸崖絲繫腰。時如何。師曰。幽州著腳。廣南廝撲。鄭無語。師曰。勘破這胡漢。鄭曰。二十年江南界里。這回卻見禪師。師曰。瞎老婆吹火。僧問。二邊純莫立。中道不須安。未審意旨如何。師曰。廣南出象牙。曰不會。請師直指。師曰。番國皮毬八百價。上堂。寒溫冷暖。著衣吃飯。自不欠少。波波地覓個甚麼。祇是諸人不肯承當。如今還有承當底么。有則不得孤負山河大地。珍重。問祖師西來。三藏東去。當明何事。師曰。佛殿部署修僧堂老僧蓋。僧曰。與么則全明今日事也。師曰。今日事作么生。僧便喝。師便打。問如何是學人用心處。師曰。光剃頭。凈洗缽。曰如何是學人行履處。師曰。僧堂前。佛殿後。上堂。舉法眼偈曰見山不是山。見水何曾別。山河與大地。都是一輪月。大小法眼未出涅槃堂。三交即不然。見山河與大地。錐刀各自用。珍重。

忻州鐵佛院智嵩禪師

有同參到。師見便問。還記得相識么。參頭擬議。第二僧打參頭一坐具曰。

【現代漢語翻譯】現代漢語譯本板闊問大悲千手眼（Avalokiteśvara with a thousand hands and eyes，具有一千隻手和眼睛的觀世音菩薩）：『哪個是正眼？』師父說：『開化石佛拍手笑，晉祠娘子解謳歌。』問：『臨濟（Linji，禪宗大師）推倒黃檗（Huangbo，禪宗大師），為什麼維那（Vina，寺院中的管理者）要吃棒？』師父說：『正經的狗不偷油，雞銜著燈盞走。』問：『如何是截斷他人思緒的關鍵？』師父說：『要用就用。』（那人）說：『請和尚用。』師父說：『拖出這死漢。』鄭工部問：『百尺竿頭獨打毬，萬丈懸崖絲繫腰，此時如何？』師父說：『幽州（Youzhou，古代地名）著腳，廣南（Guangnan，古代地名）廝撲。』鄭工部無語。師父說：『勘破這胡漢。』鄭工部說：『二十年江南（Jiangnan，中國南方地區）界里，這回卻見禪師。』師父說：『瞎老婆吹火。』僧人問：『二邊純莫立，中道不須安，未審意旨如何？』師父說：『廣南出象牙。』（僧人）說：『不會，請師父直指。』師父說：『番國皮毬八百價。』上堂：寒溫冷暖，著衣吃飯，自不欠少。波波地覓個甚麼？祇是諸人不肯承當。如今還有承當底么？有則不得孤負山河大地。珍重。問：『祖師西來，三藏（Tripitaka，佛教經典）東去，當明何事？』師父說：『佛殿部署修，僧堂老僧蓋。』僧人說：『與么則全明今日事也。』師父說：『今日事作么生？』僧人便喝，師父便打。問：『如何是學人用心處？』師父說：『光剃頭，凈洗缽。』（僧人）說：『如何是學人行履處？』師父說：『僧堂前，佛殿後。』上堂：舉法眼（Fayan，禪宗大師）偈曰：『見山不是山，見水何曾別。山河與大地，都是一輪月。』大小法眼未出涅槃堂。三交即不然。見山河與大地，錐刀各自用。珍重。忻州鐵佛院智嵩禪師有同參到，師父見便問：『還記得相識么？』參頭擬議，第二僧打參頭一坐具曰：

【English Translation】 English version Bankuo asked the Great Compassionate One with a Thousand Hands and Eyes (Avalokiteśvara with a thousand hands and eyes, the Bodhisattva Avalokiteśvara with a thousand hands and eyes): 'Which is the true eye?' The master said: 'The petrified Buddha of Kaihua claps his hands and laughs, the Lady of Jinci understands how to sing.' Asked: 'Linji (Linji, a Chan master) pushed down Huangbo (Huangbo, a Chan master), why does the Vina (Vina, a manager in the monastery) get beaten?' The master said: 'An honest dog doesn't steal oil, a chicken carries a lamp.' Asked: 'What is the key to cutting off other people's thoughts?' The master said: 'Use it when you need it.' (That person) said: 'Please, Master, use it.' The master said: 'Drag out this dead man.' Official Zheng asked: 'Alone atop a hundred-foot pole, hitting a ball; a thread tied around the waist on a ten-thousand-foot cliff, what is it like at this moment?' The master said: 'Youzhou (Youzhou, an ancient place name) sets foot, Guangnan (Guangnan, an ancient place name) wrestles.' Official Zheng was speechless. The master said: 'See through this barbarian.' Official Zheng said: 'For twenty years within the borders of Jiangnan (Jiangnan, a region in southern China), this time I finally meet a Chan master.' The master said: 'A blind old woman blows on the fire.' A monk asked: 'Neither side should be established, the middle way need not be settled, what is the meaning of this?' The master said: 'Guangnan produces ivory.' (The monk) said: 'I don't understand, please Master, point it out directly.' The master said: 'A foreign leather ball costs eight hundred.' Ascending the hall: Cold and warm, putting on clothes and eating, you lack nothing. What are you seeking so busily? It's just that you all are unwilling to take responsibility. Is there anyone who will take responsibility now? If there is, then do not let down the mountains, rivers, and great earth. Treasure this. Asked: 'The Patriarch came from the West, the Tripitaka (Tripitaka, Buddhist scriptures) went to the East, what should be clarified?' The master said: 'The Buddha hall is being arranged for repair, the old monk is building the monks' hall.' The monk said: 'So, everything is clear today.' The master said: 'What about today's matter?' The monk then shouted, and the master then struck. Asked: 'Where should the student focus their mind?' The master said: 'Shave your head cleanly, wash your bowl purely.' (The monk) said: 'Where should the student practice?' The master said: 'In front of the monks' hall, behind the Buddha hall.' Ascending the hall: Quoting Fayan's (Fayan, a Chan master) verse: 'Seeing mountains is not seeing mountains, seeing water is not seeing water. Mountains, rivers, and the great earth are all one round moon.' Big and small Fayan have not left Nirvana Hall. The three intersections are not like this. Seeing mountains, rivers, and the great earth, each uses their awl and knife. Treasure this. Chan Master Zhisong of Tiefo Temple in Xinzhou A fellow practitioner arrived, and the master, seeing him, asked: 'Do you still remember each other?' The head monk hesitated, and the second monk hit the head monk with a sitting mat, saying:

何不快祇對和尚。師曰。一箭兩垛。師問僧。甚處來。曰臺山來。師曰。還見龍王么。曰和尚試道看。師曰。我若道即瓦解冰消。僧擬議。師曰。不通道。問亡僧遷化向甚麼處去也。師曰。下坡不走。快便難逢。

汝州首山懷志禪師

僧問。如何是祖師西來意。師曰。三尺杖子破瓦盆。問如何是佛。師曰。桶底脫。問從上諸聖有何言句。師曰。如是我聞。曰不會。師曰。信受奉行。

池州仁王院處評禪師

問首山。如何是佛法大意。山便喝。師禮拜。山拈棒。師曰。老和尚沒世界那。山拋下拄杖曰。明眼人難謾。師曰。草賊大敗。

隨州智門迥罕禪師

為北塔僧使點茶次。師起揖曰。僧使近上坐。使曰。鷂子頭上爭敢安巢。師曰。棒上不成龍。隨後打一坐具。使茶罷。起曰。適來卻成觸忤和尚。師曰。江南桂禪客。覓甚麼第二碗。

襄州鹿門慧昭山主

楊億侍郎問曰。入山不畏虎。當路卻防人時如何。師曰。君子坦蕩蕩。僧問。如何是鹿門山。師曰。石頭大底大。小底小。曰如何是山中人。師曰。橫眠豎臥。

丞相王隨居士

謁首山得言外之旨。自爾履踐。深明大法。臨終書偈曰。畫堂燈已滅。彈指向誰說。去住本尋常。春風掃殘雪。

五燈嚴

【現代漢語翻譯】現代漢語譯本僧人問：『何不快速地回答和尚？』首山懷志禪師說：『一箭雙鵰。』首山懷志禪師問僧人：『從哪裡來？』僧人說：『從五臺山來。』首山懷志禪師說：『還見到龍王（nāga-rāja，佛教護法神）了嗎？』僧人說：『和尚您試著說看。』首山懷志禪師說：『我如果說了，就像瓦片破碎，冰雪消融。』僧人猶豫不決。首山懷志禪師說：『不相信嗎？』問：『已故的僧人去世后往哪裡去了？』首山懷志禪師說：『下坡路不走，快捷方便難以遇到。』

汝州首山懷志禪師

僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來的真正目的）？』首山懷志禪師說：『三尺長的枴杖和破瓦盆。』問：『如何是佛（Buddha，覺悟者）？』首山懷志禪師說：『桶底脫落。』問：『從前的諸位聖賢有什麼言語教誨？』首山懷志禪師說：『如是我聞（Thus have I heard，我聽到的是這樣的）。』僧人說：『不明白。』首山懷志禪師說：『那就相信接受並奉行。』

池州仁王院處評禪師

僧人問處評禪師：『如何是佛法大意（the main idea of Buddha Dharma，佛法的精髓）？』處評禪師便大喝一聲。僧人禮拜。處評禪師拿起木棒。僧人說：『老和尚您沒有見過世面吧？』處評禪師放下拄杖說：『明眼人難以欺騙。』僧人說：『草寇大敗。』

隨州智門迥罕禪師

智門迥罕禪師為北塔僧使點茶時，起身作揖說：『僧使請上座。』僧使說：『鷂子的頭上怎敢安巢？』智門迥罕禪師說：『木棒上不能變成龍。』隨後打了一下坐具。僧使喝完茶，起身說：『剛才卻冒犯了和尚。』智門迥罕禪師說：『江南的桂禪客，還想要第二碗茶嗎？』

襄州鹿門慧昭山主

楊億侍郎問：『進入山林不怕老虎，在路上卻要提防人，這是為什麼？』慧昭山主說：『君子心胸坦蕩蕩。』僧人問：『如何是鹿門山？』慧昭山主說：『石頭大的就大，小的就小。』僧人問：『如何是山中人？』慧昭山主說：『橫著睡，豎著躺。』

丞相王隨居士

拜訪首山懷志禪師，領悟了言語之外的真意。從此身體力行，深刻地明白了大法。臨終時寫下偈語說：『畫堂里的燈已經熄滅，彈指給誰說呢？去和留本來就是尋常事，春風掃去殘留的雪。』

五燈嚴

【English Translation】 English version A monk asked: 'Why don't you quickly answer the monk?' The Master (Shoushan Huaizhi) said: 'Killing two birds with one stone.' The Master asked a monk: 'Where do you come from?' The monk said: 'From Mount Wutai.' The Master said: 'Did you see the Dragon King (nāga-rāja, a deity protecting Buddhism)?' The monk said: 'Master, please try to say it.' The Master said: 'If I say it, it will be like tiles breaking and ice melting.' The monk hesitated. The Master said: 'Don't you believe it?' Asked: 'Where did the deceased monk go after passing away?' The Master said: 'Don't take the downhill path; it's hard to find convenience.'

Zen Master Huaizhi of Shoushan in Ruzhou

A monk asked: 'What is Bodhidharma's intention in coming from the West (Bodhidharma's intention in coming from the West, the true purpose of Bodhidharma's arrival from the West)?' The Master said: 'A three-foot staff and a broken clay pot.' Asked: 'What is Buddha (Buddha, the enlightened one)?' The Master said: 'The bottom of the bucket falls out.' Asked: 'What words or teachings did the previous sages have?' The Master said: 'Thus have I heard (Thus have I heard, this is what I heard).' The monk said: 'I don't understand.' The Master said: 'Then believe, accept, and practice it.'

Zen Master Chuping of Renwang Temple in Chizhou

A monk asked Zen Master Chuping: 'What is the main idea of Buddha Dharma (the main idea of Buddha Dharma, the essence of Buddha Dharma)?' Zen Master Chuping shouted loudly. The monk bowed. Zen Master Chuping picked up a wooden staff. The monk said: 'Old Master, have you not seen the world?' Zen Master Chuping put down the staff and said: 'It is difficult to deceive a discerning person.' The monk said: 'The bandit army is utterly defeated.'

Zen Master Jiong Han of Zhimeng in Suizhou

When Zen Master Jiong Han of Zhimeng was preparing tea for the envoy of Beita, he stood up, bowed, and said: 'Envoy, please take the upper seat.' The envoy said: 'How dare one build a nest on the head of a hawk?' Zen Master Jiong Han said: 'A stick cannot become a dragon.' Then he struck a sitting mat. After the envoy finished drinking tea, he stood up and said: 'Just now, I offended the Master.' Zen Master Jiong Han said: 'Guest Gui of Jiangnan, are you looking for a second bowl of tea?'

Mountain Master Huizhao of Lumen in Xiangzhou

Vice Minister Yang Yi asked: 'Entering the mountains is not afraid of tigers, but on the road, one must be wary of people. Why is this?' Mountain Master Huizhao said: 'A gentleman has a broad and open mind.' A monk asked: 'What is Mount Lumen?' Mountain Master Huizhao said: 'The big stones are big, and the small ones are small.' A monk asked: 'What is a person in the mountains?' Mountain Master Huizhao said: 'Lying horizontally, lying vertically.'

Layman Wang Sui, the Prime Minister

He visited Zen Master Huaizhi of Shoushan and understood the true meaning beyond words. From then on, he practiced diligently and deeply understood the Great Dharma. On his deathbed, he wrote a verse saying: 'The lamp in the painted hall has been extinguished; to whom shall I snap my fingers? Going and staying are originally ordinary matters; the spring breeze sweeps away the remaining snow.'

Wudeng Yan

統卷第十一卍新續藏第 81 冊 No. 1568 五燈嚴統(第10卷-第25卷)

五燈嚴統卷第十二

南嶽下十世

汾陽昭禪師法嗣

潭州石霜楚圓慈明禪師

全州李氏子。少為書生。年二十二。依湘山隱靜寺出家。其母有賢行。使之遊方。聞汾陽道望。遂往謁焉。陽顧而默器之。經二年未許入室。每見必罵詬。或毀詆諸方。及有所訓。皆流俗鄙事。一夕訴曰。自至法席已再夏。不蒙指示。但增世俗塵勞念。歲月飄忽。己事不明。失出家之利。語未卒。陽熟視罵曰。是惡知識。敢禆販我。怒舉杖逐之。師擬伸救。陽掩師口。乃大悟曰。是知臨濟道出常情。服役七年。辭去。依唐明嵩禪師。嵩謂師曰。楊大年內翰知見高。入道穩實。子不可不見。師乃往見大年。年問曰。對面不相識。千里卻同風。師曰。近奉山門請。年曰。真個脫空。師曰。前月離唐明。年曰。適來悔相問。師曰。作家。年便喝。師曰。恰是。年復喝。師以手劃一劃。年吐舌曰。真是龍象。師曰。是何言歟。年喚客司點茶來。元來是屋裡人。師曰。也不消得。茶罷。又問。如何是上座為人一句。師曰。切。年曰。與么則長裙新婦拖泥走。師曰。誰得似內翰。年曰。作家作家。師曰。放你二十棒。年拊膝曰

【現代漢語翻譯】現代漢語譯本

統卷第十一卍新續藏第 81 冊 No. 1568 五燈嚴統(第10卷-第25卷)

五燈嚴統卷第十二

南嶽下十世

汾陽昭禪師法嗣

潭州石霜楚圓慈明禪師

全州李氏之子。年少時是個讀書人。二十二歲時，在湘山隱靜寺出家。他的母親很有德行，讓他四處遊歷參學。他聽說汾陽禪師很有名望，就前去拜訪。汾陽禪師看了他一眼，默默地覺得他是個人才。經過兩年，還不允許他進入內室請教。每次見到他，總是謾罵責備，或者詆譭其他地方的禪師。即使有所教誨，也都是些世俗鄙陋的事情。一天晚上，他訴說道：『自從來到您的門下，已經過了兩個夏天，沒有得到您的指示，只是增加了世俗的煩惱。時間飛逝，自己的事情還不明白，失去了出家的意義。』話還沒說完，汾陽禪師仔細地看著他，罵道：『你這個惡知識，竟然敢來幫助我做生意！』憤怒地舉起禪杖驅趕他。禪師想要上前勸阻，汾陽禪師摀住他的嘴。他因此大悟，說道：『這才知道臨濟禪師的道法超出常情。』於是服侍了七年，然後告辭離開。他去拜訪唐明嵩禪師。嵩禪師對他說：『楊大年翰林學士見解很高，入道很穩固，你不可不見他。』禪師於是前去拜見楊大年。楊大年問道：『對面不相識，千里卻同風。』禪師說：『最近剛從山門請安。』楊大年說：『真是空洞無物。』禪師說：『上個月離開唐明禪師那裡。』楊大年說：『剛才後悔問你。』禪師說：『是行家。』楊大年便喝了一聲。禪師說：『恰是。』楊大年又喝了一聲。禪師用手劃了一下。楊大年吐了吐舌頭說：『真是龍象。』禪師說：『這是什麼話？』楊大年叫來主管客人的人點茶。原來是自己人。禪師說：『也不需要這樣。』喝完茶，楊大年又問：『如何是上座為人的一句話？』禪師說：『切。』楊大年說：『這樣說來，就像是穿著長裙的新娘在泥地裡走。』禪師說：『誰能比得上您內翰？』楊大年說：『是行家，是行家。』禪師說：『放你二十棒。』楊大年拍著膝蓋說

【English Translation】 English version

Volume 11 Continued Tripitaka No. 1568, Volume 81 - Comprehensive Record of the Five Lamps (Volumes 10-25)

Comprehensive Record of the Five Lamps, Volume 12

Tenth Generation under Nan Yue

Successor of Chan Master Fen Yang Zhao

Chan Master Shishuang Chuyuan Ciming of Tanzhou

He was a son of the Li family of Quanzhou. In his youth, he was a scholar. At the age of twenty-two, he became a monk at Yin Jing Temple on Xiang Mountain. His mother was virtuous and encouraged him to travel and learn. Hearing of the reputation of Chan Master Fen Yang, he went to visit him. Fen Yang glanced at him and silently recognized his potential. For two years, he was not allowed to enter the inner chamber for instruction. Every time he saw him, he would scold and rebuke him, or denigrate other Chan masters. Even when there was instruction, it was all mundane and vulgar matters. One evening, he complained, 'Since coming to your Dharma seat, two summers have passed without receiving any instruction, only increasing worldly troubles. Time flies, and my own affairs are still unclear, losing the benefit of becoming a monk.' Before he could finish speaking, Fen Yang looked at him closely and scolded, 'You evil friend, how dare you help me with my business!' Angrily, he raised his staff to drive him away. The Chan Master tried to intervene, but Fen Yang covered his mouth. He then had a great awakening and said, 'Now I know that Linji's (Lin Chi) Dharma is beyond the ordinary.' He then served for seven years before taking his leave. He went to visit Chan Master Tangming Song. Chan Master Song said to him, 'Academician Yang Danian has high insight and a solid understanding of the Way. You must see him.' The Chan Master then went to see Yang Danian. Yang Danian asked, 'Facing each other, we do not know each other; a thousand miles away, we share the same wind.' The Chan Master said, 'I recently paid my respects at the mountain gate.' Yang Danian said, 'Truly empty and without substance.' The Chan Master said, 'I left Chan Master Tangming's place last month.' Yang Danian said, 'I regret asking you just now.' The Chan Master said, 'An expert.' Yang Danian then shouted. The Chan Master said, 'Exactly.' Yang Danian shouted again. The Chan Master drew a line with his hand. Yang Danian stuck out his tongue and said, 'Truly a dragon and elephant.' The Chan Master said, 'What are you saying?' Yang Danian called the guest officer to bring tea. It turned out to be one of our own. The Chan Master said, 'There's no need for that.' After drinking tea, Yang Danian asked again, 'What is the one phrase for the abbot to act for the sake of others?' The Chan Master said, 'Cut.' Yang Danian said, 'In that case, it's like a bride in a long skirt walking in the mud.' The Chan Master said, 'Who can compare to you, Academician?' Yang Danian said, 'An expert, an expert.' The Chan Master said, 'I'll give you twenty blows.' Yang Danian clapped his knees and said

。這裡是甚麼所在。師拍掌曰。也不得放過。年大笑。又問。記得唐明當時悟底因緣么。師曰。唐明問首山。如何是佛法的的大意。山曰。楚王城畔汝水東流。年曰。祇如此語意旨如何。師曰。水上掛燈毬。年曰。與么則孤負古人去也。師曰。內翰疑則別參。年曰。三腳蝦蟆跳上天。師曰。一任𨁝跳。年乃大笑。館于齋中。日夕質疑。智證。因聞前言往行。恨見之晚。朝中見駙馬都尉李公遵勖曰。近得一道人。真西河師子。李曰。我以拘文。不能就謁。奈何。年默然。歸語師曰。李公佛法中人。聞道風遠至。有愿見之心。政以法不得與侍從過從。師於是。黎明謁李公。公閱謁。使童子問曰。道得即與上座相見。師曰。今日特來相看。又令童子曰。碑文刊白字。當道種青松。師曰。不因今日節。餘日定難逢。童又出曰。都尉言。與么則與上座相見去也。師曰。腳頭腳底。公乃出。坐定。問曰。我聞西河有金毛獅子。是否。師曰。甚麼處得者訊息。公便喝。師曰。野干鳴。公又喝。師曰。恰是。公大笑。師辭。公問。如何是上座臨行一句。師曰。好將息。公曰。何異諸方。師曰。都尉又作么生。公曰。放上座二十棒。師曰。專為流通。公又喝。師曰瞎。公曰。好去。師應喏喏。自是往來楊李之門。以法為友。久之辭還河東

【現代漢語翻譯】現代漢語譯本『這裡是什麼地方？』（年）師父拍手說：『也不得放過。』（年）大笑。又問：『記得唐明當時開悟的因緣嗎？』師父說：『唐明問首山：如何是佛法的大意？』首山說：『楚王城畔汝水東流。』（年）說：『僅憑這句話，意旨如何？』師父說：『水上掛燈籠。』（年）說：『這樣就辜負古人了。』師父說：『內翰（年）如果疑惑就另外參究。』（年）說：『三腳蛤蟆跳上天。』師父說：『任憑它跳。』（年）於是大笑，（師父）被安排在齋房中，日夜接受（年的）質疑。智證，因為聽聞之前的言行，後悔相見太晚。朝中見到駙馬都尉李公遵勖（官名）說：『最近得到一位道人，真是西河的獅子。』李公說：『我因為拘泥於文書，不能前去拜訪，怎麼辦？』（年）沉默不語。回去告訴師父說：『李公是佛法中的人，聽說道風遠播，有願意見您的心，只是因為法令不允許與侍從過多交往。』師父於是黎明去拜見李公。李公看了拜帖，讓童子問：『說得出來就與上座相見。』師父說：『今日特來相看。』又讓童子說：『碑文要用白字刻，當道要種青松。』師父說：『不是今日這個時節，其他日子一定難以相逢。』童子又出來說：『都尉說，這樣就與上座相見吧。』師父說：『腳頭腳底。』李公於是出來，坐定，問道：『我聽說西河有金毛獅子，是嗎？』師父說：『從什麼地方得到這個訊息？』李公便喝斥。師父說：『野干（一種動物）鳴叫。』李公又喝斥。師父說：『恰是。』李公大笑。師父告辭。李公問：『如何是上座臨行一句？』師父說：『好好將息。』李公說：『這與各方禪師有什麼不同？』師父說：『都尉又想怎麼樣？』李公說：『放上座二十棒。』師父說：『專門爲了流通佛法。』李公又喝斥。師父說：『瞎。』李公說：『好走。』師父應聲『喏喏』。從此往來於楊（年）李（李公遵勖）之門，以佛法為友。很久之後，告辭返回河東。

【English Translation】 English version 『What is this place?』 The master clapped his hands and said, 『You can't let it go either.』 (Nian) laughed loudly. He then asked, 『Do you remember the circumstances under which Tang Ming attained enlightenment at that time?』 The master said, 『Tang Ming asked Shoushan, 'What is the great meaning of the Buddha-dharma?' Shoushan said, 'By the side of the city of Chu, the Ru River flows eastward.』 (Nian) said, 『What is the meaning of this statement alone?』 The master said, 『Hanging a lantern on the water.』 (Nian) said, 『In that case, you would be letting down the ancients.』 The master said, 『If the Academician (Nian) has doubts, then inquire elsewhere.』 (Nian) said, 『A three-legged toad jumps up to the sky.』 The master said, 『Let it jump as it pleases.』 (Nian) then laughed loudly, and (the master) was arranged in a齋 (zhāi) room (a vegetarian fasting room in a Buddhist monastery), receiving (Nian's) questions day and night. Zhi Zheng, having heard the previous words and deeds, regretted meeting (the master) so late. In the court, he saw the駙馬都尉 (fùmǎ dūwèi) Li Gong Zunxu (official title) and said, 『Recently, I have obtained a Daoist, truly a lion of Xihe.』 Li Gong said, 『Because I am bound by documents, I cannot go to visit him. What should I do?』 (Nian) remained silent. He went back and told the master, 『Li Gong is a person of the Buddha-dharma, and having heard that the wind of the Dao has spread far, he has a desire to see you, but the law does not allow him to have too much contact with attendants.』 Thereupon, the master went to visit Li Gong at dawn. Li Gong read the visiting card and had a boy ask, 『If you can say it, then I will meet with the venerable one.』 The master said, 『I have come especially to see you today.』 He also had the boy say, 『The inscription on the stele should be engraved in white characters, and green pines should be planted along the road.』 The master said, 『If it were not for this occasion today, it would be difficult to meet on other days.』 The boy came out again and said, 『The Commander says, in that case, let us meet with the venerable one.』 The master said, 『Foot to head.』 Li Gong then came out, sat down, and asked, 『I have heard that there is a golden-haired lion in Xihe, is that so?』 The master said, 『Where did you get this news?』 Li Gong then shouted. The master said, 『A jackal is barking.』 Li Gong shouted again. The master said, 『Exactly.』 Li Gong laughed loudly. The master took his leave. Li Gong asked, 『What is the venerable one's parting word?』 The master said, 『Take good care of yourself.』 Li Gong said, 『How is this different from other Zen masters?』 The master said, 『What does the Commander want to do?』 Li Gong said, 『Give the venerable one twenty blows.』 The master said, 『Especially for the circulation of the Buddha-dharma.』 Li Gong shouted again. The master said, 『Blind.』 Li Gong said, 『Farewell.』 The master responded 『Yes, yes.』 From then on, he frequented the homes of Yang (Nian) and Li (Li Gong Zunxu), befriending them with the Buddha-dharma. After a long time, he took his leave and returned to Hedong.

。年曰。有一語。寄與唐明得么。師曰。明月照見夜行人。年曰。卻不相當。師曰。更深猶自可。午後更愁人。年曰。開寶寺前金剛。近日因甚麼汗出。師曰知。年曰。上座臨行。豈無為人底句。師曰。重疊關山路。年曰。與么則隨上座去也。師噓一聲。年曰。真師子兒大師子吼。師曰。放去又收來。年曰。適來失腳踏倒。又得家童扶起。師曰。有甚麼了期。年大笑。師還唐明。李公遣兩僧訊師。師于書尾畫雙足。寫來僧名以寄之。公作偈曰。黑毫千里余。金槨示雙趺。人天渾莫測。珍重赤鬚鬍。師以母老南歸。至瑞州。首眾于洞山。時聰禪師居焉。先是汾陽謂師曰。我遍參雲門兒孫。特以未見聰為恨。故師依止三年。乃游仰山。楊大年以書抵宜春太守黃宗旦。使請師出世說法。守以南源致師。師不赴。旋特謁守。願行。守問其故。對曰。始為讓。今偶欲之耳。守大賢之。住後上堂。一切諸佛。及諸佛阿耨多羅三藐三菩提法。皆從此經出。乃豎起拄杖曰。這個是南源拄杖子。阿那個是經。良久曰。向下文長。付在來日。喝一喝下座。上堂。良久曰。無為無事人。猶是金鎖難。喝一喝下座。問如何是佛。師曰。水出高原。問如何是南源境。師曰。黃河九曲。水出崑崙。曰如何是境中人。師曰。隨流人不顧。斫手望扶桑。

【現代漢語翻譯】現代漢語譯本：年問道：『有一句話，可以寄給唐明嗎？』師父說：『明月照見夜行人。』年說：『卻不相當。』師父說：『更深猶自可，午後更愁人。』年說：『開寶寺前金剛（佛教護法神），近日因為什麼汗出？』師父說：『知。』年說：『上座（對僧人的尊稱）臨行，豈無為人底句？』師父說：『重疊關山路。』年說：『與么則隨上座去也。』年噓一聲。年說：『真師子兒大師子吼。』師父說：『放去又收來。』年說：『適來失腳踏倒，又得家童扶起。』師父說：『有甚麼了期？』年大笑。師父回到唐明。李公派遣兩僧詢問師父。師父在書尾畫雙足，寫來僧名字以寄之。李公作偈說：『黑毫千里余，金槨示雙趺。人天渾莫測，珍重赤鬚鬍。』師父因為母親年老而南歸，到達瑞州。在洞山主持僧眾。當時聰禪師住在那裡。先前汾陽曾對師父說：『我遍參雲門兒孫，特別以未見聰為恨。』所以師父依止三年。乃游仰山。楊大年用書信告知宜春太守黃宗旦，讓他請師父出世說法。太守用南源寺來邀請師父，師父沒有答應。隨後特地拜訪太守，詢問原因。回答說：『開始是爲了謙讓，現在偶爾想去罷了。』太守認為師父很賢能。住持後上堂說法。『一切諸佛，以及諸佛阿耨多羅三藐三菩提法（無上正等正覺），都從此經出。』於是豎起拄杖說：『這個是南源拄杖子，阿那個是經？』良久說：『向下文長，付在來日。』喝一喝下座。上堂說法。良久說：『無為無事人，猶是金鎖難。』喝一喝下座。問：『如何是佛？』師父說：『水出高原。』問：『如何是南源境？』師父說：『黃河九曲，水出崑崙。』問：『如何是境中人？』師父說：『隨流人不顧，斫手望扶桑（神話中的太陽升起的地方）。』

【English Translation】 English version: Nian asked, 'Is there a saying that can be sent to Tang Ming?' The master said, 'The bright moon illuminates the night traveler.' Nian said, 'That's not quite right.' The master said, 'Deeper night is still acceptable, but the afternoon is even more worrying.' Nian said, 'The Vajra (a deity who is a protector of Buddhism) in front of Kai Bao Temple, why is he sweating these days?' The master said, 'Know.' Nian said, 'As the venerable (a respectful term for monks) is about to leave, surely there is a phrase for the people?' The master said, 'Overlapping mountain passes.' Nian said, 'In that case, I will follow the venerable.' Nian sighed. Nian said, 'A true lion cub roars like a great lion.' The master said, 'Released and then taken back.' Nian said, 'Just now I slipped and fell, and a servant helped me up.' The master said, 'What is the end of this?' Nian laughed loudly. The master returned to Tang Ming. Lord Li sent two monks to inquire about the master. The master drew two feet at the end of the letter and wrote the names of the monks who came to send it. Lord Li composed a verse saying, 'Black hair stretches over a thousand miles, the golden coffin shows two feet. Humans and gods cannot fathom it, cherish the red-bearded Hu.' The master returned south because his mother was old, arriving at Ruizhou. He presided over the monastic community at Dongshan. At that time, Chan Master Cong was residing there. Previously, Fen Yang had said to the master, 'I have visited all the descendants of Yunmen, and I especially regret not having seen Cong.' Therefore, the master stayed there for three years. Then he traveled to Yangshan. Yang Danian informed Huang Zongdan, the prefect of Yichun, in a letter, asking him to invite the master to come forth and preach the Dharma. The prefect used Nanyuan Temple to invite the master, but the master did not accept. Later, he specially visited the prefect to ask the reason. He replied, 'At first, it was out of humility, but now I just happen to want to go.' The prefect considered the master to be very virtuous. After taking up residence, he ascended the hall to preach. 'All Buddhas, and the Dharma of Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment) of all Buddhas, come from this sutra.' Then he raised his staff and said, 'This is the Nanyuan staff, but which one is the sutra?' After a long silence, he said, 'The text below is long, to be continued tomorrow.' He shouted and descended from the seat. Ascending the hall to preach. After a long silence, he said, 'Being inactive and doing nothing is still a difficult golden lock.' He shouted and descended from the seat. Asked, 'What is Buddha?' The master said, 'Water comes from the plateau.' Asked, 'What is the scenery of Nanyuan?' The master said, 'The Yellow River has nine bends, and water comes from Kunlun.' Asked, 'What are the people in the scenery?' The master said, 'People ignore the flowing stream, chopping their hands and gazing at Fusang (a mythical place where the sun rises).'

上堂。云收霧卷。杲日當空。不落明暗。如何通訊。僧問。山深覓不得時如何。師曰。口能招禍。問如何是佛法大意。師曰。洞庭湖裡浪滔天。問東涌西沒時如何。師曰尋。問夜靜獨行時如何。師曰。三把茆。問寶劍未出匣時如何。師曰響。曰出匣后如何。師噓一聲。問鬧中取靜時如何。師曰。頭枕布袋。問牛頭未見四祖時如何。師曰。堆堆地。曰見后如何。師曰。堆堆地。問一得永得時如何。師曰。抱石投河。問仗鏌铘劍擬取師頭時如何。師曰。斬將去。僧擬議。師便打。師住三年。棄去謁神鼎諲禪師。鼎首山高第。望尊一時。衲子非人類精奇。無敢登其門者。住山三十年。門弟子氣吞諸方。師髮長不剪。弊衣楚音。通謁稱法侄。一眾大笑。鼎遣童子問。長老誰之嗣。師仰視屋曰。親見汾陽來。鼎杖而出。顧見頎然問曰。汾州有西河師子。是否。師指其後絕叫曰。屋倒矣。童子返走。鼎回顧相矍鑠。師地坐。脫只履而視之。鼎老忘所問。又失師所在。師徐起整衣且行且語曰。見面不如聞名。遂去。鼎遣人追之不可。嘆曰。汾州乃有此兒邪。師自是名重叢林。定林沙門本延有道行。雅為士大夫所信敬。鼎見延稱。師知見可興臨濟。會道吾虛席。延白郡請以師主之。法令整肅。亡軀為法者集焉。上堂。先寶應曰。第一句

【現代漢語翻譯】現代漢語譯本上堂。云收霧卷，杲日當空（太陽高掛天空）。不落明暗，如何通訊？僧問：『山深覓不得時如何？』師曰：『口能招禍。』問：『如何是佛法大意？』師曰：『洞庭湖裡浪滔天。』問：『東涌西沒時如何？』師曰：『尋。』問：『夜靜獨行時如何？』師曰：『三把茆（三把茅草）。』問：『寶劍未出匣時如何？』師曰：『響。』曰：『出匣后如何？』師噓一聲。問：『鬧中取靜時如何？』師曰：『頭枕布袋。』問：『牛頭（牛頭法融禪師）未見四祖（道信禪師）時如何？』師曰：『堆堆地。』曰：『見后如何？』師曰：『堆堆地。』問：『一得永得時如何？』師曰：『抱石投河。』問：『仗鏌铘劍（古代名劍）擬取師頭時如何？』師曰：『斬將去。』僧擬議，師便打。師住三年，棄去謁神鼎諲禪師（神鼎諲禪師）。鼎首山高第，望尊一時。衲子（僧人）非人類精奇，無敢登其門者。住山三十年，門弟子氣吞諸方。師髮長不剪，弊衣楚音，通謁稱法侄。一眾大笑。鼎遣童子問：『長老誰之嗣？』師仰視屋曰：『親見汾陽（汾陽善昭禪師）來。』鼎杖而出，顧見頎然問曰：『汾州有西河師子，是否？』師指其後絕叫曰：『屋倒矣。』童子返走。鼎回顧相矍鑠。師地坐，脫只履而視之。鼎老忘所問，又失師所在。師徐起整衣且行且語曰：『見面不如聞名。』遂去。鼎遣人追之不可，嘆曰：『汾州乃有此兒邪。』師自是名重叢林。定林沙門本延有道行，雅為士大夫所信敬。鼎見延稱，師知見可興臨濟。會道吾虛席，延白郡請以師主之。法令整肅，亡軀為法者集焉。上堂。先寶應曰：『第一句』

【English Translation】 English version Ascending the Dharma Hall. The clouds disperse, the mist rolls away, and the bright sun hangs in the sky (杲日當空). Without falling into brightness or darkness, how do we communicate? A monk asked: 'What is it like when one cannot find it in the deep mountains?' The Master said: 'The mouth can invite disaster.' Asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'In Dongting Lake, the waves reach the sky.' Asked: 'What is it like when it surges in the east and disappears in the west?' The Master said: 'Seek.' Asked: 'What is it like when walking alone on a quiet night?' The Master said: 'Three handfuls of thatch (三把茆).' Asked: 'What is it like when the precious sword is not yet out of its scabbard?' The Master said: 'A sound.' Asked: 'What is it like after it is drawn?' The Master sighed. Asked: 'What is it like to find stillness in the midst of noise?' The Master said: 'Pillow your head on a cloth bag.' Asked: 'What was it like when Niutou (牛頭法融禪師, Chan Master Farong of Niutou Mountain) had not yet seen the Fourth Patriarch (道信禪師, Daoxin, the Fourth Patriarch)?' The Master said: 'Piled up.' Asked: 'What was it like after seeing him?' The Master said: 'Piled up.' Asked: 'What is it like to gain once and gain forever?' The Master said: 'Embrace a stone and throw yourself into the river.' Asked: 'What is it like to wield the Moyé sword (鏌铘劍, a famous ancient sword) and try to take the Master's head?' The Master said: 'Go and slay the general.' The monk hesitated, and the Master struck him. The Master stayed for three years, then left to visit Chan Master Shending Yin (神鼎諲禪師). Ding's mountain was highly regarded, and his reputation was respected at the time. Monks who were not exceptionally talented did not dare to enter his gate. He lived on the mountain for thirty years, and his disciples were influential in all directions. The Master's hair was long and uncut, his clothes were tattered, and he spoke with a Chu accent. He requested an audience, addressing him as a Dharma nephew. The crowd laughed. Ding sent a boy to ask: 'Whose successor is the Elder?' The Master looked up at the roof and said: 'I have personally seen Fenyang (汾陽善昭禪師, Chan Master Shanzhao of Fenyang) come.' Ding came out with a staff, looked at him, and asked: 'Is there a Xīhé lion in Fenzhou?' The Master pointed behind him and shouted: 'The house is falling down!' The boy ran back. Ding looked back and forth, bewildered. The Master sat on the ground, took off one shoe, and looked at it. Ding, old and forgetful, forgot what he had asked and also lost sight of the Master. The Master slowly got up, straightened his clothes, and walked and spoke, saying: 'Meeting is not as good as hearing the name.' Then he left. Ding sent someone to chase him, but they could not catch him. He sighed and said: 'Fenzhou actually has such a child!' From then on, the Master's name was highly regarded in the monastic community. The Shramana Banyan of Dinglin had virtuous conduct and was highly respected by the scholar-officials. Ding saw Banyan and said that the Master's knowledge and insight could revive the Linji school. Since Daowu's seat was vacant, Banyan informed the prefecture and requested that the Master preside over it. The laws and regulations were strict, and those who sacrificed themselves for the Dharma gathered there. Ascending the Dharma Hall. First, Baoying said: 'The first sentence.'

薦得。堪與祖佛為師。第二句薦得。堪與人天為師。第三句薦得。自救不了。道吾則不然。第一句薦得。和泥合水。第二句薦得。無繩自縛。第三句薦得。四棱著地。所以道。起也。海晏河清。行人避路。住也。乾坤失色。日月無光。汝輩向甚麼處出氣。如今還有出氣者么。有即出來對眾出氣看。如無。道吾為汝出氣去也。乃噓一聲。卓拄杖下座。上堂。道吾打鼓。四大部洲同參。拄杖。橫也。挑括乾坤大地。缽盂覆也。蓋卻恒沙世界。且問。諸人向甚麼處安身立命。若也知得。向北俱盧洲吃粥吃飯。若也不知。長連床上吃粥吃飯。次住石霜。當解夏謂眾曰。昨日作嬰孩。今朝年已老。未明三八九。難踏古皇道。手鑠黃河干。腳踢須彌倒。浮生夢幻身。人命夕難保。天堂並地獄。皆由心所造。南山北嶺松。北嶺南山草。一雨潤無邊。根苗壯枯槁。五湖參學人。但問虛空討。死脫夏天衫。生披冬月襖。分明無事人。特地生煩惱。喝一喝下座。上堂。一喝分賓主。照用一時行。要會個中意。日午打三更。遂喝一喝曰。且道是賓是主。還有分得者么。若也分得。朝打三千。暮打八百。若也未能。老僧失利。因同道相訪。上堂。颯颯涼風景。同人訪寂寥。煮茶山上水。燒鼎洞中樵。珍重。問達磨未來時如何。師曰。長安夜夜家

【現代漢語翻譯】現代漢語譯本推薦第一句，可以做祖師和佛的老師。（祖佛：佛教用語，指佛陀和歷代祖師）推薦第二句，可以做人道和天道眾生的老師。（人天：佛教用語，指人道和天道）推薦第三句，自己都無法解救自己。道吾禪師卻不是這樣。推薦第一句，和泥合水。推薦第二句，無繩自縛。推薦第三句，四棱著地。所以說，起立時，天下太平，行人避讓。停止時，天地失色，日月無光。你們向什麼地方出氣？現在還有能出氣的人嗎？有的話就出來當著大家出氣看看。如果沒有，道吾就替你們出氣了。於是噓了一聲，拄著枴杖走下座位。上堂說法，道吾禪師敲鼓，四大部洲（四大部洲：佛教宇宙觀中的四大洲）一同參與。拄杖橫著，挑起乾坤大地。缽盂倒扣，蓋住恒河沙數的世界。（恒沙：佛教用語，形容數量極多）且問，各位在什麼地方安身立命？如果知道，就在北俱盧洲（北俱盧洲：佛教宇宙觀中的一個洲，被認為是福報最好的地方）吃粥吃飯。如果不知道，就在長連床上吃粥吃飯。後來住在石霜山，在解夏（解夏：佛教僧侶結束夏季安居的儀式）時對大眾說：『昨日還是嬰孩，今天年紀已經老了。不明白三八九（三八九：指佛教中的一些修行階段或數字），難以踏上古皇之道（古皇道：指古代聖賢的道路）。手能熔化黃河，腳能踢倒須彌山（須彌山：佛教宇宙觀中的一座山，被認為是世界的中心）。浮生如夢如幻，人命朝夕難保。天堂和地獄，都是由心所造。南山和北嶺的松樹，北嶺和南山的草。一場雨滋潤無邊，根苗有的茁壯有的枯槁。五湖四海的參學人，只向虛空尋求。死後脫下夏天穿的衣服，活著披上冬天穿的襖。分明是沒事的人，偏偏要生出煩惱。』喝一聲，走下座位。上堂說法，『一喝分清賓主，照用同時進行。想要領會其中的意思，就在中午打三更（三更：古代時間，指深夜）。』於是喝一聲說：『且說這是賓是主？還有能分得清的嗎？如果能分得清，早上打三千下，晚上打八百下。如果不能，老僧就吃虧了。』因為和道友互相拜訪，上堂說法：『颯颯涼爽的風景，同道之人來訪，寂靜清寥。煮茶用山上的水，燒鼎用洞中的柴。珍重。』問：達磨（達磨：即菩提達摩，禪宗初祖）未來時如何？禪師說：『長安（長安：古代都城，此處泛指世俗）夜夜家。』

【English Translation】 English version Recommending the first sentence, it can be a teacher for the Patriarchs and Buddhas. (祖佛: Zǔfó, a Buddhist term referring to the Buddha and past patriarchs) Recommending the second sentence, it can be a teacher for beings in the realms of humans and gods. (人天: Réntiān, a Buddhist term referring to the realms of humans and gods) Recommending the third sentence, one cannot save oneself. But Daowu Zen Master is not like this. Recommending the first sentence, mixing mud and water. Recommending the second sentence, self-bound without ropes. Recommending the third sentence, the four edges touch the ground. Therefore, it is said, when rising, the world is peaceful, and travelers give way. When stopping, heaven and earth lose color, and the sun and moon are without light. Where do you all vent your anger? Are there still people who can vent their anger now? If there are, come out and vent your anger in front of everyone. If not, Daowu will vent your anger for you. Then he let out a 'hush' sound and walked down from his seat with his staff. Ascending the hall to preach, Daowu Zen Master strikes the drum, and the four major continents (四大部洲: Sì dà bùzhōu, the four continents in the Buddhist cosmology) participate together. The staff is horizontal, lifting up the heaven and earth. The alms bowl is overturned, covering the worlds as numerous as the sands of the Ganges. (恒沙: Héng shā, a Buddhist term describing an extremely large number) And I ask, where do you all settle your body and establish your life? If you know, then eat porridge and rice in Uttarakuru (北俱盧洲: Běi jùlú zhōu, one of the continents in the Buddhist cosmology, considered the place with the best fortune). If you don't know, then eat porridge and rice on the long bed. Later, residing at Shishuang Mountain, he said to the assembly during the end of the summer retreat (解夏: Jiě xià, the ceremony for Buddhist monks to end their summer retreat): 'Yesterday I was still an infant, today I am already old. Not understanding three, eight, and nine (三八九: Sān bā jiǔ, referring to certain stages of practice or numbers in Buddhism), it is difficult to tread the path of the ancient emperors (古皇道: Gǔ huáng dào, referring to the path of ancient sages). The hand can melt the Yellow River, the foot can kick down Mount Sumeru (須彌山: Xūmí shān, a mountain in the Buddhist cosmology, considered the center of the world). Floating life is like a dream, human life is difficult to preserve from morning to evening. Heaven and hell are all created by the mind. The pine trees of the southern and northern mountains, the grass of the northern and southern mountains. One rain nourishes the boundless, the roots and seedlings either thrive or wither. Those who study from the five lakes and four seas, only seek from emptiness. After death, take off the summer clothes, and while alive, put on the winter coat. Clearly there is nothing to do, yet one deliberately creates troubles.' He shouts once and walks down from his seat. Ascending the hall to preach, 'One shout distinguishes guest and host, illumination and function proceed simultaneously. If you want to understand the meaning within, strike the third watch at noon (三更: Sāngēng, ancient time, referring to late at night).' Then he shouts once and says, 'Tell me, is this guest or host? Is there anyone who can distinguish it? If you can distinguish it, strike three thousand times in the morning and eight hundred times in the evening. If you cannot, the old monk will suffer a loss.' Because of visiting each other with fellow practitioners, ascending the hall to preach: 'The cool and refreshing scenery, fellow practitioners visit, quiet and desolate. Boiling tea with mountain water, burning the tripod with wood from the cave. Take care.' Asked: What is it like when Bodhidharma (達磨: Dámó, i.e., Bodhidharma, the first patriarch of Zen Buddhism) has not yet come? The Zen master said: 'Chang'an (長安: Cháng'ān, the ancient capital, here referring to the secular world) is home every night.'

家月。曰來后如何。師曰。幾處笙歌幾處愁。問一物不將來時如何。師曰。槐木成林。曰四山火來時如何。師曰。物逐人興。曰步步登高時如何。師曰。云生足下。問古人封白紙。意旨如何。師曰。家貧路富。問如何是祖師西來意。師曰。三日風。五日雨。上堂。夫宗師者。奪貧子之衣珠。究達人之見處。若不如是。儘是和泥合水漢。良久曰。路逢劍客須呈劍。不是詩人莫獻詩。喝一喝。上堂。我有一言。絕慮忘緣。巧說不得。祇要心傳。更有一語。無過直舉。且作么生是直舉一句。良久。以拄杖畫一畫。喝一喝。問己事未明。以何為驗。師曰。玄沙曾見雪峰來。曰意旨如何。師曰。一生不出嶺。問祖意教意是同是別。師曰。馬有垂韁之報。犬有𩥇草之恩。曰與么則。不別也。師曰。西天東土。問如何是學人自己。師曰。打骨出髓。上堂。入水見長人。珍重。上堂面西行向東。北斗正離宮。道去何曾去。騎牛臥牧童。珍重。上堂。春生夏長即不問。你諸人腳跟下一句。作么生道。良久曰。華光寺主。便下座。上堂。藥多病甚。網細魚稠。便下座。示眾。以拄杖擊禪床一下云。大眾還會么。不見道。一擊忘所知。更不假修持。諸方達道者。咸言上上機。香嚴恁么悟去。分明悟得如來禪。祖師禪未夢見在。且道。祖師禪有

【現代漢語翻譯】現代漢語譯本：僧人問道：『到來之後會如何？』師父回答：『幾處笙歌幾處愁。』僧人問：『一物不帶來時如何？』師父回答：『槐木成林。』僧人問：『四面山火燒來時如何？』師父回答：『物隨人興。』僧人問：『步步登高時如何？』師父回答：『云生足下。』僧人問：『古人封白紙，意旨如何？』師父回答：『家貧路富。』僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』師父回答：『三日風，五日雨。』師父上堂說法：『宗師應該奪取貧窮人衣內的寶珠，窮盡通達之人的見解之處。如果不是這樣，就都是和泥合水的庸人。』停頓良久后說：『路逢劍客須呈劍，不是詩人莫獻詩。』喝一聲。師父上堂說法：『我有一句話，斷絕思慮，忘卻因緣，用巧妙的言辭也說不明白，只要心領神會。』『還有一句話，無非是直接指出。那麼，如何是直接指出的一句？』停頓良久，用拄杖畫了一下，喝一聲。僧人問：『自己的事情還沒有明白，用什麼來驗證？』師父回答：『玄沙（Xuansha）曾經見過雪峰（Xuefeng）來。』僧人問：『意旨如何？』師父回答：『一生不出嶺。』僧人問：『祖意（patriarchal intention）和教意（doctrinal intention）是相同還是不同？』師父回答：『馬有垂韁的報答，犬有啣草的恩情。』僧人問：『這麼說來，是不相同了。』師父回答：『西天東土。』僧人問：『如何是學人自己？』師父回答：『打骨出髓。』師父上堂說法：『入水見長人，珍重。』師父上堂說法：『面向西邊行走卻向東，北斗星正離開離宮。說去哪裡，又何曾去過？騎牛的牧童正躺著。珍重。』師父上堂說法：『春生夏長暫且不問，你們諸位腳跟下的一句，怎麼說？』停頓良久說：『華光寺主。』便下座。師父上堂說法：『藥多病就重，網細魚就密。』便下座。師父向大眾開示，用拄杖敲禪床一下說：『大眾領會了嗎？』『不見道，一擊忘所知，更不假修持。諸方通達的人，都說是上上機。香嚴（Xiangyan）這樣領悟，分明是領悟瞭如來禪（Tathagata Zen），祖師禪（Patriarchal Zen）還沒夢見呢。』『且道，祖師禪有……』

【English Translation】 English version: A monk asked: 'What will happen after arrival?' The master replied: 'Several places with singing and dancing, several places with sorrow.' The monk asked: 'What about when not bringing a single thing?' The master replied: 'Locust trees forming a forest.' The monk asked: 'What about when fire comes from all four mountains?' The master replied: 'Things flourish with people.' The monk asked: 'What about when ascending step by step?' The master replied: 'Clouds arise beneath the feet.' The monk asked: 'What is the meaning of the ancients sealing blank paper?' The master replied: 'Poor at home, rich on the road.' The monk asked: 'What is the meaning of Bodhidharma's intention in coming from the West?' The master replied: 'Three days of wind, five days of rain.' The master ascended the hall and said: 'A Zen master should seize the jewel from the poor man's robe, and exhaust the enlightened man's point of view. If it is not like this, they are all just mixing mud and water.' After a long pause, he said: 'Present your sword when you meet a swordsman on the road; do not offer poetry if you are not a poet.' He gave a shout. The master ascended the hall and said: 'I have a saying that cuts off thoughts and forgets conditions, which cannot be explained with skillful words, but only transmitted mind-to-mind.' 'There is also a saying that is simply pointing directly. So, what is the directly pointing phrase?' After a long pause, he drew a line with his staff and gave a shout. The monk asked: 'If one's own affairs are not clear, what should be used to verify them?' The master replied: 'Xuansha once saw Xuefeng come.' The monk asked: 'What is the meaning?' The master replied: 'Never leaving the mountain range in one's lifetime.' The monk asked: 'Are the patriarchal intention and the doctrinal intention the same or different?' The master replied: 'Horses have the repayment of drooping reins, and dogs have the kindness of carrying grass.' The monk asked: 'In that case, they are not different.' The master replied: 'West Heaven, East Land.' The monk asked: 'What is the student's own self?' The master replied: 'Striking the bone to extract the marrow.' The master ascended the hall and said: 'Entering the water to see a tall person, treasure this.' The master ascended the hall and said: 'Facing west but walking east, the Big Dipper is just leaving the Li palace. Saying where to go, but where has one ever gone? The cow-herding boy is lying down. Treasure this.' The master ascended the hall and said: 'Spring's birth and summer's growth are not asked about for now. What about the phrase beneath the feet of you all? How do you say it?' After a long pause, he said: 'The master of Huaguang Temple.' Then he descended the seat. The master ascended the hall and said: 'Many medicines, severe illness; fine nets, dense fish.' Then he descended the seat. The master instructed the assembly, striking the Zen seat once with his staff and saying: 'Does the assembly understand?' 'Don't you see, one strike forgets what is known, and there is no need for cultivation. All the enlightened ones in various places say it is the highest potential. Xiangyan awakened in this way, clearly awakening to Tathagata Zen, but has not even dreamed of Patriarchal Zen.' 'And yet, Patriarchal Zen has...'

甚長處。若向言中取則。誤賺後人。直饒棒下承當。辜負先聖。萬法本閑。唯人自鬧。所以山僧居福嚴。祇見福嚴境界。晏起早眠。有時云生碧嶂。月落寒潭。音聲鳥飛鳴般若臺前。娑羅花香散祝融峰畔。把瘦筇坐磐石。與五湖衲子。時話玄微。灰頭土面。住興化祇見興化家風。迎來送去。門連城市。車馬駢闐。漁唱瀟湘。猿啼嶽麓。絲竹歌謠。時時入耳。復與四海高人。日談禪道。歲月都忘。且道。居深山住城郭。還有優劣也無。試道看。良久云。是處是慈氏。無門無善財。問行腳不逢人時如何。師曰。釣絲絞水。問尋枝摘葉即不問。如何是直截根源。師曰。楖栗拄杖。曰意旨如何。師曰。行即肩挑雲水衲。坐來安在掌中擎。問既是護法善神。為甚麼張弓架箭。師曰。禮防君子。問如何是佛。師曰。有錢使錢。上堂。祖師心印。一印印空。一印印水。一印印泥。如今還有印不著者么。試向腳跟下道將一句來。設你道得倜儻分明。第一不得行過衲僧門下。且道。衲僧有甚麼長處。良久曰。人王三寸鐵。遍地是刀槍。喝一喝。卓拄杖下座。上堂。天已明鼓已響。聖眾臻齊合掌。如今還有不合掌者么。有即尼干歡喜。無則瞿曇惡發。久立珍重。問磨礱三尺劍。去化不平人。師意如何。師曰。好去。僧曰點。師曰。你看。僧

【現代漢語翻譯】最重要的是。如果從言語中尋求法則，就會誤導後人。即使在棒喝下有所領悟，也辜負了先聖。萬法本來空閑，只是人們自尋煩惱。所以山僧我住在福嚴寺，只看到福嚴寺的境界：悠閒地睡到自然醒，早早地安歇。有時雲霧繚繞著碧綠的山峰，月亮倒映在寒冷的深潭中。鳥兒在般若臺前飛鳴，花香飄散在祝融峰畔。我拄著竹杖坐在磐石上，與來自各地的雲遊僧人，時常談論玄妙的佛理。灰頭土臉地住在興化寺，只看到興化寺的家風：迎來送往，寺門連線著城市，車馬喧囂。漁夫在瀟湘吟唱，猿猴在嶽麓啼叫，絲竹歌謠，時時傳入耳中。我又與來自各地的賢達之士，終日談論禪道，忘記了時間的流逝。那麼，住在深山和住在城郭，還有優劣之分嗎？試著說說看。過了很久，我說：『到處都是慈氏（Maitreya，彌勒菩薩），沒有門檻，沒有善財（Sudhana，善財童子）。』有人問：『行腳雲遊時遇不到人，該怎麼辦？』我說：『釣絲在水中攪動。』有人問：『尋枝摘葉的功夫暫且不問，什麼是直截了當的根源？』我說：『楖栗（一種樹木）做的拄杖。』那人問：『這是什麼意思？』我說：『行走時肩挑雲水衲衣，坐下時安穩地放在掌中。』有人問：『既然是護法善神，為什麼還要張弓搭箭？』我說：『這是禮儀，用來防備不守規矩的人。』有人問：『什麼是佛？』我說：『有錢就用錢。』上堂說法時，我說：『祖師的心印，一印印在空中，一印印在水中，一印印在泥中。如今還有印不上的東西嗎？試著從你的腳下說出一句來。即使你能說得灑脫明白，也千萬不要從衲僧（指僧人）的門下走過。』那麼，衲僧有什麼長處呢？』過了很久，我說：『人王有三寸長的鐵劍，遍地都是刀槍。』喝了一聲，放下拄杖走下法座。上堂說法時，我說：『天已經亮了，鼓聲已經響了，聖眾都聚集在一起合掌。如今還有不合掌的人嗎？如果有，尼干（Nigantha，古印度六大外道之一）會很高興，如果沒有，瞿曇（Gotama，釋迦牟尼佛）會很生氣。』站了很久，請大家珍重。有人問：『磨礪三尺寶劍，去除世間的不平事，師父您是什麼意思？』我說：『好走不送。』僧人說：『點。』我說：『你看著。』僧人

【English Translation】 The most important thing is that if you seek the law from words, you will mislead future generations. Even if you understand under the stick, you will fail the former sages. The myriad dharmas are originally idle, but people make trouble for themselves. Therefore, I, a mountain monk, live in Fuyan Temple and only see the realm of Fuyan Temple: leisurely sleeping until I wake up naturally, and resting early. Sometimes clouds surround the green peaks, and the moon is reflected in the cold deep pool. Birds fly and sing in front of the Prajna Terrace, and the fragrance of Sala flowers spreads on the side of Zhurong Peak. I sit on the rock with a bamboo staff, and often talk about the mysteries of Buddhism with wandering monks from all over the world. Living in Xinghua Temple with a dusty face, I only see the family style of Xinghua Temple: welcoming and sending off, the temple gate is connected to the city, and the carriages and horses are noisy. Fishermen chant in Xiaoxiang, monkeys cry in Yuelu, and the sounds of silk and bamboo songs often enter the ears. I also talk about Zen with wise men from all over the world all day long, forgetting the passage of time. So, is there any difference between living in the deep mountains and living in the city? Try to talk about it. After a long time, I said: 'Everywhere is Maitreya (慈氏), there is no threshold, no Sudhana (善財童子).' Someone asked: 'What should I do if I can't meet anyone when I travel around?' I said: 'The fishing line is stirring in the water.' Someone asked: 'I won't ask about the skill of searching for branches and picking leaves for the time being, what is the direct source?' I said: 'A staff made of Ziziphus jujuba (楖栗).' That person asked: 'What does this mean?' I said: 'When walking, carry the cloud and water robe on your shoulders, and when sitting down, hold it steadily in your palm.' Someone asked: 'Since you are a Dharma-protecting deity, why do you still draw your bow and set your arrow?' I said: 'This is etiquette, used to guard against people who do not follow the rules.' Someone asked: 'What is Buddha?' I said: 'Use money when you have money.' When preaching in the hall, I said: 'The ancestral master's mind seal, one seal is printed in the air, one seal is printed in the water, and one seal is printed in the mud. Is there anything that cannot be printed now? Try to say a sentence from under your feet. Even if you can say it freely and clearly, don't walk through the door of a monk (衲僧, referring to monks).' So, what are the advantages of a monk?' After a long time, I said: 'The king has a three-inch iron sword, and there are knives and guns everywhere.' I shouted, put down my staff and walked down the Dharma seat. When preaching in the hall, I said: 'The sky is already bright, the drums are already sounding, and the saints are gathered together to put their palms together. Are there still people who don't put their palms together now? If there are, the Nigantha (尼干, one of the six major heretical sects in ancient India) will be very happy, and if not, Gotama (瞿曇, Sakyamuni Buddha) will be very angry.' I stood for a long time, please take care. Someone asked: 'Sharpening a three-foot sword to remove the injustices of the world, what do you mean, Master?' I said: 'Goodbye.' The monk said: 'Point.' I said: 'You see.'

拍手一下歸眾。師曰。了。上堂。北山南南山北。日月雙明天地黑。大海江河盡放光。逢著觀音問彌勒。珍重。問有理難伸時如何。師曰苦。曰恁么則舌拄上腭也。師噓一聲。僧曰。將謂胡𩯭赤。師曰。夢見興化腳跟么。示徒偈曰。黑黑黑道道道。明明明。得得得。師室中插劍一口。以草鞋一對。水一盆。置在劍邊。每見入室。即曰。看看。有至劍邊擬議者。師曰險。喪身失命了也。便喝出。師冬日榜僧堂。作此字[(○○○)/＝]＝＝≡幾[(┐@三)*(田/?)][水-?+(曲-曰+口)]。其下注曰。若人識得。不離四威儀中。首座見曰。和尚今日放參。師聞而笑之。寶元戊寅。李都尉遣使邀師曰。海內法友。唯師與楊大年耳。大年棄我而先。仆年來頓覺衰落。忍死以一見公。仍以書抵潭帥敦遣之。師惻然與侍者。舟而東下舟中作偈曰。長江行不盡。帝里到何時。既得涼風便。休將櫓棹施。至京師與李公會。月餘而李公果歿。臨終畫一圓相。又作偈獻師。世界無依。山河匪礙。大海微塵。須彌納芥。拈起幞頭。解下腰帶。若覓死生。問取皮袋。師曰。如何是本來佛性。公曰。今日熱如昨日。隨聲便問師。臨行一句作么生。師曰。本來無掛礙。隨處任方圓。公曰。晚來睏倦。更不答話。師曰。無佛處作

【現代漢語翻譯】現代漢語譯本拍手一下，讓大家都回到大眾中來。師父說：『了（表示事情結束或明白）』。上堂說法時說：『北山是北，南山是南，日月同時出現，天地一片黑暗。大海江河都放出光芒，遇到觀音菩薩也要問問彌勒菩薩。珍重！』有人問：『有道理卻難以表達的時候該怎麼辦？』師父說：『苦啊！』那人說：『這麼說來，就只能舌頭抵住上顎了。』師父噓了一聲。僧人說：『還以為你鬍鬚是紅色的呢！』師父說：『夢見興化的腳後跟了嗎？』給徒弟的偈語是：『黑黑黑，道道道，明明明，得得得。』師父在房間里插了一把劍，旁邊放了一雙草鞋和一個水盆。每次見到人進入房間，就說：『看看！』有人走到劍邊想要評論，師父就說：『危險！會喪身失命的！』隨即喝斥出去。冬天的時候，師父在僧堂上貼了一張字條，上面寫著這樣的符號[（○○○）/＝]＝＝≡幾[（┐@三）*（田/？）][水-？+（曲-曰+口）]。下面註解說：『如果有人能認識這些符號，就不離四威儀（行、住、坐、臥）之中。』首座看到了說：『和尚今天放參（結束禪修）。』師父聽了笑了。寶元戊寅年，李都尉派使者邀請師父說：『海內的法友，只有您和楊大年（Yang Danian）了。大年拋棄我先走了。我近年來頓覺衰老，忍著病痛想見您一面。』並寫信給潭州的統帥，敦促他送師父前來。師父感到悲傷，就和侍者乘船東下。船中作偈說：『長江無盡頭，何時才能到達京城？既然有了涼風，就不要再用船槳了。』到達京城后，與李公會面。一個多月后，李公果然去世了。臨終時畫了一個圓相，又作偈獻給師父：『世界沒有依靠，山河不受阻礙。大海如微塵，須彌山可容納于芥子。拿起頭巾，解下腰帶。如果想尋找生死，就問問這個皮囊。』師父問：『什麼是本來佛性？』李公說：『今天熱得像昨天一樣。』隨即問師父：『臨終一句該怎麼說？』師父說：『本來就沒有掛礙，隨處都可以是圓滿。』李公說：『晚來睏倦，不再回答了。』師父說：『沒有佛的地方，就作……』

【English Translation】 English version Clapping once, he called everyone back to the assembly. The Master said, 'Finished (meaning the matter is concluded or understood).' Ascending the Dharma hall, he said, 'The north mountain is north, the south mountain is south. The sun and moon appear together, and the world is dark. The great sea and rivers all emit light. Meeting Guanyin (Avalokiteśvara, the Bodhisattva of Compassion), one must ask Maitreya (the future Buddha). Treasure this!' Someone asked, 'When reason is difficult to express, what should be done?' The Master said, 'Suffering!' That person said, 'In that case, one can only press the tongue against the palate.' The Master sighed. The monk said, 'I thought your beard was red!' The Master said, 'Did you dream of Xinghua's (a Zen master) heel?' A verse for the disciples: 'Black, black, black; Dao, dao, dao; Bright, bright, bright; Gain, gain, gain.' The Master placed a sword in the room, along with a pair of straw sandals and a basin of water beside the sword. Whenever he saw someone enter the room, he would say, 'Look! Look!' If someone approached the sword intending to comment, the Master would say, 'Dangerous! You will lose your life!' Then he would shout them out. In winter, the Master posted a note in the monks' hall with these symbols [(○○○)/＝]＝＝≡幾[（┐@三）*（田/？）][水-？+（曲-曰+口）]. Below it, he wrote: 'If someone can recognize these symbols, they are not apart from the four dignities (walking, standing, sitting, lying down).' The head monk saw it and said, 'The Abbot is ending the meditation session today.' The Master heard this and laughed. In the year of Baoyuan Wuyin, Li Duwei (Military Commissioner Li) sent a messenger to invite the Master, saying, 'Among Dharma friends within the seas, only you and Yang Danian (Yang Danian) remain. Danian has abandoned me and passed away first. In recent years, I have suddenly felt old and weak, and I endure my illness to see you once.' He also wrote a letter to the commander of Tanzhou, urging him to send the Master. The Master felt sorrow and traveled east by boat with his attendant. In the boat, he composed a verse: 'The Yangtze River has no end, when will I reach the capital? Now that there is a cool breeze, there is no need to use the oars.' Upon arriving in the capital, he met with Li Gong (Duke Li). A little over a month later, Li Gong indeed passed away. At the moment of his death, he drew a circle and offered a verse to the Master: 'The world has no reliance, mountains and rivers are unhindered. The great sea is like a speck of dust, Mount Sumeru can be contained in a mustard seed. Picking up the head cloth, untying the belt. If you seek life and death, ask this skin bag.' The Master asked, 'What is original Buddha-nature?' Li Gong said, 'Today is as hot as yesterday.' Then he asked the Master, 'What is the final word at the moment of death?' The Master said, 'Originally there are no attachments, everywhere is perfect and complete.' Li Gong said, 'I am tired this evening and will not answer further.' The Master said, 'Where there is no Buddha, make...'

佛。公。於是泊然而逝。仁宗皇帝尤留神空宗。聞李公之化。與師問答。加嘆久之。師哭之慟。臨壙而別。有旨賜官舟南歸。中途謂侍者曰。我忽得風痹疾。視之口吻已喎斜。侍者以足頓地曰。當柰何平生呵佛罵祖。今乃爾。師曰。無憂。為汝正之。以手整之如故。曰而今而後。不鈍置汝。後年正月五日示寂。壽五十四。臘三十二。銘行實于興化。塔全身於石霜。(續通鑑則平河東在太平興國己卯。據佛運統紀。則師入滅于康定庚辰。以壽數逆而推之。則雍熙丁亥。師始生。僧寶傳所載。恐失考證)。

滁州瑯邪山慧覺廣照禪師

西洛人也。父為衡陽太守。因疾傾喪。師扶櫬歸洛。過澧陽藥山古剎。宛若夙居。緣此出家。遊方參問。得法汾陽。應緣滁水。與雪竇明覺。同時唱道。四方皆謂二甘露門。逮今淮南遺化如在。僧問。如何是佛。師曰。銅頭鐵額。曰意旨如何。師曰。鳥觜魚腮。上堂。奇哉十方佛。元是眼中花。欲識眼中花。元是十方佛。欲識十方佛。不是眼中花。欲識眼中花。不是十方佛。於此明得。過在十方佛。於此未明。聲聞起舞。獨覺臨妝。珍重。僧問。阿難結集即不問。迦葉微笑事如何。師曰。克時克節。曰自從靈鷲。分燈后。直至支那耀古今。師曰。點朱點漆。問如何是賓中賓。師曰

【現代漢語翻譯】現代漢語譯本：佛、（指釋迦牟尼佛）公（對李公的尊稱）於是安詳地去世了。仁宗皇帝尤其留心佛學中的空宗。聽聞李公圓寂的訊息，以及李公與禪師問答的事蹟，更加感嘆良久。禪師為李公的去世痛哭不已，臨別墓穴時依依不捨。皇帝下旨賜予官船，讓禪師南歸。途中，禪師對侍者說：『我忽然得了風痹之疾。』侍者看視，發現禪師的口眼已經歪斜。侍者頓足說：『這可怎麼辦？您平生呵斥佛、謾罵祖師，如今卻這樣！』禪師說：『無憂，我為你正過來。』用手整理，便恢復如初。說：『從今以後，不再怠慢你了。』後年在正月五日圓寂，享年五十四歲，僧臘三十二年。在興化銘刻他的生平行實，在石霜建塔安葬全身舍利。（《續通鑑》記載平定河東在太平興國己卯年。根據《佛運統紀》記載，禪師入滅于康定庚辰年。以壽數倒推，則雍熙丁亥年，禪師出生。《僧寶傳》所載，恐怕有失考證）。

滁州瑯邪山慧覺廣照禪師

是西洛人。父親擔任衡陽太守。因病去世。禪師扶柩歸葬洛陽。路過澧陽藥山古剎，感覺宛如過去居住的地方。因此出家。遊歷四方參訪求學，得法于汾陽。在滁水一帶弘揚佛法。與雪竇明覺禪師同時弘揚佛法，四方都稱他們為二甘露門。直到如今，淮南一帶還遺留著他們的教化。有僧人問：『如何是佛？』禪師說：『銅頭鐵額。』僧人問：『意旨如何？』禪師說：『鳥嘴魚腮。』禪師上堂說法：『奇哉！十方佛，原本是眼中花。想要認識眼中花，原本是十方佛。想要認識十方佛，不是眼中花。想要認識眼中花，不是十方佛。』如果能在此處明白，就超越了十方佛。如果在此處還不明白，聲聞會起舞，獨覺會臨鏡梳妝。珍重！有僧人問：『阿難結集（指第一次佛經結集）的事情暫且不問，迦葉微笑（指拈花微笑的典故）的事情又是如何？』禪師說：『克時克節。』僧人問：『自從靈鷲山（指釋迦牟尼佛說法之地）分燈（指禪宗的傳承）之後，直至中國照耀古今。』禪師說：『點朱點漆。』問：『如何是賓中賓？』禪師說：

【English Translation】 English version: Buddha. Master Li. Then he passed away peacefully. Emperor Renzong especially paid attention to the 'emptiness' school of Buddhism. Upon hearing the news of Master Li's passing and the dialogues between Master Li and the Zen master, he sighed for a long time. The Zen master cried bitterly for Master Li's death, reluctant to part at the tomb. The emperor issued an edict to grant an official boat for the Zen master to return south. On the way, the Zen master said to his attendant, 'I suddenly contracted hemiplegia.' The attendant looked and found that the Zen master's mouth and eyes were already crooked. The attendant stamped his feet and said, 'What should we do? You usually scolded the Buddha and cursed the patriarchs, but now you are like this!' The Zen master said, 'Don't worry, I will correct it for you.' He adjusted it with his hand, and it returned to normal. He said, 'From now on, I will not neglect you.' He passed away on the fifth day of the first month of the following year, at the age of fifty-four, with thirty-two years of monastic life. His deeds were inscribed in Xinghua, and a pagoda was built in Shishuang to bury his whole body relics. (The Continued Comprehensive Mirror for Aid in Governance records that the pacification of Hedong was in the year of Ji Mao during the Taiping Xingguo era. According to the Buddhist Chronicle, the Zen master passed away in the year of Geng Chen during the Kangding era. Calculating backward from his age, the Zen master was born in the year of Ding Hai during the Yongxi era. The record in the Biographies of Eminent Monks may be inaccurate).

Zen Master Huijue Guangzhao of Langye Mountain in Chuzhou

Was a native of Xiluo. His father served as the prefect of Hengyang. He died of illness. The Zen master escorted the coffin back to Luoyang. Passing by the ancient Yaoshan Temple in Liyang, he felt as if he had lived there before. Therefore, he became a monk. He traveled around to study and learn, and obtained the Dharma from Fenyang. He propagated Buddhism in the Chushui area. He and Zen Master Xuedou Mingjue propagated Buddhism at the same time, and all directions called them the 'Two Ambrosia Gates'. Until now, their teachings still remain in the Huainan area. A monk asked, 'What is Buddha?' The Zen master said, 'Copper head and iron forehead.' The monk asked, 'What is the meaning?' The Zen master said, 'Bird's beak and fish gills.' The Zen master ascended the hall and said, 'How wonderful! The Buddhas of the ten directions are originally flowers in the eyes. If you want to know the flowers in the eyes, they are originally the Buddhas of the ten directions. If you want to know the Buddhas of the ten directions, they are not flowers in the eyes. If you want to know the flowers in the eyes, they are not the Buddhas of the ten directions.' If you understand this, you surpass the Buddhas of the ten directions. If you do not understand this, the Shravakas will dance, and the Pratyekabuddhas will dress up. Treasure this! A monk asked, 'I will not ask about Ananda's compilation (referring to the first Buddhist scripture compilation), but what about Kashyapa's smile (referring to the story of holding up a flower and smiling)?' The Zen master said, 'At the right time and at the right moment.' The monk asked, 'Since the lamp was divided from Lingjiu Mountain (referring to the place where Shakyamuni Buddha taught) until China shines through the ages.' The Zen master said, 'Dotting with vermilion and dotting with lacquer.' Asked: 'What is the guest within the guest?' The Zen master said:

。手𢹂書劍謁明君。曰如何是賓中主。師曰。捲起簾來無可睹。曰如何是主中賓。師曰。三更過孟津。曰如何是主中主。師曰。獨坐鎮寰宇。問蓮花未出水時如何。師曰。貓兒戴紙帽。曰出水后如何。師曰。狗子著靴行。問拈椎豎拂即不問。瞬目揚眉事若何。師曰。趙州曾見南泉來。曰學人未曉。師曰。今冬多雨雪。貧家爭奈何。上堂。欲知常住身。當觀爛壞體。欲知常住性。當觀拄杖子。拄杖子吞卻須彌。須彌吞卻拄杖子。衲僧到這裡若也擬議。劍梁落膊輸降款。鐵作胸襟到海隅。擊禪床下座。上堂。見聞覺知。俱為生死之因。見聞覺知。正是解脫之本。譬如師子反躑。南北東西且無定止。汝等諸人若也不會。且莫孤負釋迦老子。吽。上堂。山僧今日為諸人說破。明眼衲僧。莫去泥里打坐。珍重。上堂。天高莫測。地厚寧知。白雲片片嶺頭飛。綠水潺潺澗下急。東涌西沒一句即不問。你生前殺后一句作么生道。良久曰。時寒喫茶去。上堂。阿呵呵。是甚麼。開口是合口。過。輕舟短棹泛波心。蓑衣箬笠從他破。咦。上堂。十方諸佛。是個爛木橛。三賢十聖。是個茅溷頭籌子。汝等諸人來到這裡作么。良久曰。欲得不招無間業。莫謗如來正法輪。上堂。剪除狂寇。掃蕩攙搶。猶是功勛邊事。君臣道合。海晏河清。猶是

【現代漢語翻譯】現代漢語譯本：手持書劍去拜見賢明的君主。問：『什麼是賓中主？』師父說：『捲起簾子來也看不見。』問：『什麼是主中賓？』師父說：『三更時分經過孟津。』問：『什麼是主中主？』師父說：『獨自端坐鎮守著整個宇宙。』

問：『蓮花還沒有從水中出來的時候是什麼樣的？』師父說：『貓戴著紙帽子。』問：『從水中出來后是什麼樣的？』師父說：『狗穿著靴子走路。』

問：『舉起木椎豎起拂塵這些都不問，那麼轉動眼睛揚起眉毛這件事又如何呢？』師父說：『趙州（Zhaozhou，禪宗祖師）曾經見過南泉（Nanquan，禪宗祖師）。』問：『學生不明白。』師父說：『今年冬天多雨雪，貧窮的人家該怎麼辦呢？』

上堂說法：想要知道常住之身，應當觀察那腐爛壞掉的身體。想要知道常住之性，應當觀察手中的拄杖。拄杖吞掉了須彌山（Xumi Mountain，佛教中的聖山），須彌山又吞掉了拄杖。修行人到了這裡如果還要思量計較，就像戰場上戰敗的士兵一樣，只能投降認輸。要以鋼鐵般的胸懷走遍天涯海角。』說完擊打禪床，然後下座。

上堂說法：見聞覺知，都是產生生死的根源。見聞覺知，也正是解脫的根本。譬如獅子翻身跳躍，沒有固定的方向。你們這些人如果不能領會，就辜負了釋迦老子（Shijia Laozu，釋迦牟尼佛的俗稱）。吽（ōng，佛教咒語）。

上堂說法：我今天為你們說破，聰明的修行人，不要在泥地裡打坐。珍重。

上堂說法：天高不可測，地厚哪裡能知道。白雲一片片在山嶺上飄飛，綠水潺潺在山澗下奔流。從東邊涌出西邊沒落這一句我不問，你生前死後這一句該怎麼說？』良久后說：『天冷了，喝茶去吧。』

上堂說法：阿呵呵（ā hē hē，語氣詞），是什麼？開口是，合口也是，過去了。輕快的小船，短小的船槳，漂浮在湖心，披著蓑衣戴著斗笠，任憑它破舊。

咦（yí，語氣詞）。上堂說法：十方諸佛，不過是個爛木樁。三賢十聖，不過是茅坑裡的籌子。你們這些人來到這裡做什麼？』良久后說：『想要不招致無間地獄的業報，就不要誹謗如來的正法輪。』

上堂說法：剪除叛亂的賊寇，掃蕩侵擾的敵人，這還只是功勛邊上的事情。君臣同心同德，天下太平，這還只是 English version: Carrying books and swords, he went to visit a wise ruler. He asked, 'What is a guest within a host?' The master said, 'Roll up the curtain, and there is nothing to see.' He asked, 'What is a host within a guest?' The master said, 'Passing Mengjin (Mengjin, a place name) at the third watch.' He asked, 'What is a host within a host?' The master said, 'Sitting alone, he governs the universe.'

He asked, 'What is it like when the lotus flower has not yet emerged from the water?' The master said, 'A cat wearing a paper hat.' He asked, 'What is it like after it emerges from the water?' The master said, 'A dog walking in boots.'

He asked, 'I won't ask about raising a mallet or holding up a whisk. What about the matter of blinking and raising eyebrows?' The master said, 'Zhaozhou (Zhaozhou, a Chan master) once saw Nanquan (Nanquan, a Chan master).' He asked, 'This student does not understand.' The master said, 'This winter will have much rain and snow. What will poor families do?'

Ascending the hall: 'If you want to know the permanent body, you should observe the decaying body. If you want to know the permanent nature, you should observe the staff. The staff swallows Mount Sumeru (Xumi Mountain, the sacred mountain in Buddhism), and Mount Sumeru swallows the staff. If monks deliberate here, they will lose the battle like defeated soldiers and surrender. With an iron heart, travel to the ends of the earth.' After speaking, he struck the Zen platform and descended.

Ascending the hall: 'Seeing, hearing, knowing, and perceiving are all causes of birth and death. Seeing, hearing, knowing, and perceiving are also the very basis of liberation. It is like a lion leaping and turning, with no fixed direction. If you do not understand, you will fail to live up to Shakyamuni Buddha (Shijia Laozu, common name for Sakyamuni Buddha).' Hum (ōng, Buddhist mantra).

Ascending the hall: 'Today, I will reveal it to you. Wise monks, do not sit in meditation in the mud. Treasure this.'

Ascending the hall: 'The sky is immeasurable, and the earth's depth is unknowable. White clouds fly piece by piece over the mountain peaks, and green water flows gurgling down the mountain streams. I will not ask about the phrase 'emerging from the east and disappearing in the west.' How do you speak of the phrase 'before birth and after death'?' After a long silence, he said, 'It's cold, let's go have tea.'

Ascending the hall: 'Aha ha ha (ā hē hē, interjection), what is it? Opening the mouth is, closing the mouth is also, it's past. A light boat, short oars, floats in the heart of the lake, wearing a straw raincoat and bamboo hat, let it be worn out.'

Yi (yí, interjection). Ascending the hall: 'The Buddhas of the ten directions are just rotten wooden stakes. The three sages and ten saints are just counting sticks in the latrine. What are you all doing here?' After a long silence, he said, 'If you want to avoid the karma of uninterrupted hell, do not slander the true Dharma wheel of the Tathagata.'

Ascending the hall: 'Cutting down rebellious bandits and sweeping away invading enemies is still just a matter of meritorious service. When the ruler and his ministers are of one mind and virtue, and the world is at peace, it is still just

【English Translation】 English version: Carrying books and swords, he went to visit a wise ruler. He asked, 'What is a guest within a host?' The master said, 'Roll up the curtain, and there is nothing to see.' He asked, 'What is a host within a guest?' The master said, 'Passing Mengjin (Mengjin, a place name) at the third watch.' He asked, 'What is a host within a host?' The master said, 'Sitting alone, he governs the universe.' He asked, 'What is it like when the lotus flower has not yet emerged from the water?' The master said, 'A cat wearing a paper hat.' He asked, 'What is it like after it emerges from the water?' The master said, 'A dog walking in boots.' He asked, 'I won't ask about raising a mallet or holding up a whisk. What about the matter of blinking and raising eyebrows?' The master said, 'Zhaozhou (Zhaozhou, a Chan master) once saw Nanquan (Nanquan, a Chan master).' He asked, 'This student does not understand.' The master said, 'This winter will have much rain and snow. What will poor families do?' Ascending the hall: 'If you want to know the permanent body, you should observe the decaying body. If you want to know the permanent nature, you should observe the staff. The staff swallows Mount Sumeru (Xumi Mountain, the sacred mountain in Buddhism), and Mount Sumeru swallows the staff. If monks deliberate here, they will lose the battle like defeated soldiers and surrender. With an iron heart, travel to the ends of the earth.' After speaking, he struck the Zen platform and descended. Ascending the hall: 'Seeing, hearing, knowing, and perceiving are all causes of birth and death. Seeing, hearing, knowing, and perceiving are also the very basis of liberation. It is like a lion leaping and turning, with no fixed direction. If you do not understand, you will fail to live up to Shakyamuni Buddha (Shijia Laozu, common name for Sakyamuni Buddha).' Hum (ōng, Buddhist mantra). Ascending the hall: 'Today, I will reveal it to you. Wise monks, do not sit in meditation in the mud. Treasure this.' Ascending the hall: 'The sky is immeasurable, and the earth's depth is unknowable. White clouds fly piece by piece over the mountain peaks, and green water flows gurgling down the mountain streams. I will not ask about the phrase 'emerging from the east and disappearing in the west.' How do you speak of the phrase 'before birth and after death'?' After a long silence, he said, 'It's cold, let's go have tea.' Ascending the hall: 'Aha ha ha (ā hē hē, interjection), what is it? Opening the mouth is, closing the mouth is also, it's past. A light boat, short oars, floats in the heart of the lake, wearing a straw raincoat and bamboo hat, let it be worn out.' Yi (yí, interjection). Ascending the hall: 'The Buddhas of the ten directions are just rotten wooden stakes. The three sages and ten saints are just counting sticks in the latrine. What are you all doing here?' After a long silence, he said, 'If you want to avoid the karma of uninterrupted hell, do not slander the true Dharma wheel of the Tathagata.' Ascending the hall: 'Cutting down rebellious bandits and sweeping away invading enemies is still just a matter of meritorious service. When the ruler and his ministers are of one mind and virtue, and the world is at peace, it is still just

法身邊事。作么生是衲僧本分事。良久曰。透網金鱗猶滯水。回途石馬出紗籠。上堂。承言須會宗。勿自立規短。若人下得通方句。我當刎頸而謝之。上堂。拈起拄杖曰。山僧有時一棒作個漫天網。打俊鷹快鷂。有時一棒作個布絲網。捷蜆撈蝦。有時一棒作金毛師子。有時一棒作蝦蟆蚯蚓。山僧打你一棒。且作么生商量。你若緇素得出。不妨拄杖頭上眼開。照四天下。若也未然。從教立在古屏畔。待使丹青入畫圖。上堂。擊水魚頭痛。穿林宿鳥驚。黃昏不擊鼓。日午打三更。諸禪德。既是日午。為甚卻打三更。良久曰。昨見垂楊綠。今逢落葉黃。上堂。拈起拄杖。更無上上。放下拄杖。是何模樣。髑髏峰后即不問。汝諸人馬鐙里藏身一句。作么生道。若道不得。拄杖子道去也。卓一下。便歸方丈。上堂。進前即死。退後即亡。不進不退。又落在無事之鄉。何故。長安雖樂。不是久居。上堂。汝等諸人。在我這裡過夏。與你點出五般病。一。不得向萬里無寸草處去。二。不得孤峰獨宿。三。不得張弓架箭。四。不得物外安身。五。不得滯于生殺。何故。一處有滯。自救難為。五處若通。方名導師。汝等諸人。若到諸方。遇明眼作者。與我通個訊息。貴得祖風不墜。若是常徒。即便寢息。何故。裸形國里夸服飾。想君太煞

【現代漢語翻譯】現代漢語譯本法身（Dharmakaya，佛的法性之身）邊的事。怎麼才是衲僧（指雲遊僧人）的本分事？良久后說：『透過了漁網的金鱗，仍然滯留在水中。回到舊路的石馬，卻走出了紗籠。』上堂說法。領會言語必須會通其宗旨，不要自立規則而限制自己。如果有人能說出通達四方的句子，我願意刎頸謝罪。上堂說法。拿起拄杖說：『老僧有時一棒打成一張漫天大網，用來捕捉俊鷹快鷂。有時一棒打成一張細密的絲網，用來撈取小蜆小蝦。有時一棒變成金毛獅子，有時一棒變成蝦蟆蚯蚓。』老僧打你一棒，你打算怎麼商量？你們如果能從緇素（僧人和俗人）中超脫出來，不妨在拄杖頭上開眼，照亮整個世界。如果不能，就教你站在古老的屏風旁邊，等待丹青畫師將你畫入圖中。上堂說法。擊水魚頭痛，穿林宿鳥驚。黃昏時不擊鼓，正午卻打三更。各位禪德，既然是正午，為什麼卻要打三更？良久后說：『昨天還看見垂柳碧綠，今天卻碰上落葉泛黃。』上堂說法。拿起拄杖，再沒有比這更高的了。放下拄杖，又是什麼模樣？髑髏峰（埋葬死人的山峰）后的事情暫且不問，你們各位，馬鐙里藏身（比喻處境危險）這句話，又該怎麼說？如果說不出來，就讓拄杖子替你們說去吧！』卓地一下，便回到方丈室。上堂說法。前進就是死，後退就是亡。不進不退，又落入無事之鄉。為什麼？長安雖然快樂，卻不是久居之地。上堂說法。你們各位，在我這裡過夏天，我給你們指出五種病：一，不得向萬里無寸草的地方去。二，不得獨自在孤峰上住宿。三，不得張弓搭箭。四，不得在事物之外安身。五，不得執著于生與死。為什麼？一處有執著，自救都困難。五處都通達，才能稱為導師。你們各位，如果到了各處，遇到明眼的禪師，替我捎個訊息，可貴的是祖師的遺風不墜。如果是平庸之輩，就讓他們安睡吧。為什麼？在裸形國里炫耀服飾，想來你太過愚蠢了！

【English Translation】 English version Matters concerning the Dharmakaya (法身, the Dharma body of the Buddha). What is the fundamental duty of a mendicant monk (衲僧)? After a long pause, he said, 'A golden scale that has slipped through the net still lingers in the water. A stone horse returning to its path emerges from a gauze cage.' Ascending the hall to preach. Understanding words requires grasping their essence; do not establish rules that limit yourself. If someone can utter a phrase that penetrates all directions, I would gladly offer my head in apology. Ascending the hall to preach. Raising his staff, he said, 'Sometimes, this old monk uses this staff to create a vast, all-encompassing net to catch swift eagles and falcons. Sometimes, I use it to create a fine silk net to scoop up small clams and shrimp. Sometimes, this staff becomes a golden-haired lion; sometimes, it becomes a toad or an earthworm.' This old monk strikes you with this staff; how do you intend to discuss it? If you can transcend the distinction between monks and laypeople (緇素), you might as well open your eyes at the head of the staff and illuminate the entire world. If you cannot, I will instruct you to stand beside the ancient screen and wait for the painter to include you in the picture. Ascending the hall to preach. Striking the water causes the fish's head to ache; birds roosting in the forest are startled. No drums are beaten at dusk, yet the third watch is struck at noon. Venerable Chan practitioners, since it is noon, why strike the third watch? After a long pause, he said, 'Yesterday, I saw the weeping willows green; today, I encounter falling leaves turning yellow.' Ascending the hall to preach. Raising his staff, there is nothing higher than this. Lowering the staff, what is its appearance? Matters beyond Skull Peak (髑髏峰, a peak where the dead are buried) are not questioned for now, but you, each of you, how do you express the phrase 'hiding oneself in the stirrups' (馬鐙里藏身, an analogy for being in a dangerous situation)? If you cannot express it, let the staff express it for you!' He struck the ground once and returned to his abbot's chamber. Ascending the hall to preach. Advancing is death; retreating is ruin. Neither advancing nor retreating leads to a state of non-affairs. Why? Although Chang'an (長安, the ancient capital of China) is joyful, it is not a place for long residence. Ascending the hall to preach. All of you who are spending the summer here with me, I will point out five illnesses: First, you must not go to a place where there is not a blade of grass for ten thousand miles. Second, you must not sleep alone on a solitary peak. Third, you must not draw your bow and nock an arrow. Fourth, you must not find refuge outside of things. Fifth, you must not be attached to birth and death. Why? If there is attachment in one place, it is difficult to save oneself. If all five places are penetrated, one can be called a teacher. All of you, if you go to various places and encounter enlightened Chan masters, send me a message. What is valuable is that the ancestral tradition is not lost. If they are ordinary disciples, let them sleep. Why? To boast of clothing in a country of naked people is truly foolish!

不知時。上堂。山僧因看華嚴金師子章第九。由心迴轉善成門。又釋曰。如一尺之鏡。納重重之影像。若然者。道有也得。道無也得。道非亦得。道是亦得。雖然如是。更須知有拄杖頭上一竅。若也不會。拄杖子穿燈籠入佛殿。撞著釋迦。磕倒彌勒。露柱拊掌呵呵大笑。你且道笑個甚麼。卓拄杖下座。上堂。拈拄杖曰。盤山道。向上一路滑。南院道。壁立千仞險。臨濟道。石火電光鈍。瑯邪有定乾坤底句。各各高著眼。高著眼。卓拄杖。下座。

瑞州大愚山守芝禪師

才升座。僧問。如何是和尚家風。師曰。一言出口。駟馬難追。問如何是城裡佛。師曰。十字街頭石幢子。問不落三寸時如何。師曰。干三長。坤六短。曰意旨如何。師曰。切忌地盈虛。問昔日靈山分半座。二師相見事如何。師曰。記得么。僧良久。師打禪床一下曰。多年忘卻也。乃曰。且住且住。若向言中取則。句里明機。也似迷頭認影。若也舉唱宗乘。大似一場寐語。雖然如是。官不容針。私通車馬。放一線道。有個葛藤處。遂敲禪床一下曰。三世諸佛盡皆頭痛。且道。大眾還有免得底么。若一人免得。無有是處。若免不得。海印發光。師乃豎起拂子曰。這個是印。那個是光。這個是光。那個是印。掣電之機。徒勞佇思。會么。老僧說夢

【現代漢語翻譯】現代漢語譯本不知時。禪師升座說法。我說，我因為在看《華嚴金師子章》第九章。由心念迴轉而成善法之門。又解釋說，如同一尺的鏡子，能容納重重的影像。如果這樣說，說它有也可以，說它無也可以，說它非有非無也可以，說它是有也可以。雖然是這樣，更要知道拄杖頭上的一竅。如果不會，拄杖子就會穿過燈籠進入佛殿，撞著釋迦牟尼佛，碰倒彌勒佛。露柱拍手呵呵大笑。你們說它笑什麼？禪師放下拄杖，走下座位。再次升座說法，拿起拄杖說，盤山禪師說，『向上一路滑』，南院禪師說，『壁立千仞險』，臨濟禪師說，『石火電光鈍』，瑯邪禪師有定乾坤的句子。各位都要高著眼。高著眼。禪師放下拄杖，走下座位。

瑞州大愚山守芝禪師

剛升座，有僧人問，『什麼是和尚的家風？』禪師說，『一言既出，駟馬難追。』問，『什麼是城裡的佛？』禪師說，『十字街頭的石幢子。』問，『不落入三寸時，如何是？』禪師說，『乾三長，坤六短。』僧人說，『意旨如何？』禪師說，『切忌地盈虛。』問，『昔日靈山會上，釋迦牟尼佛分半座給迦葉尊者，二師相見時，情形如何？』禪師說，『記得嗎？』僧人沉默良久。禪師打了一下禪床說，『多年忘卻了。』於是說，『且住且住。如果向言語中尋求法則，在語句里明白機鋒，也像是迷失了頭而錯認影子。如果高聲宣揚宗門，就像是一場說夢話。雖然是這樣，官府不容針，私下卻能通行車馬。放一線生機，有個糾纏不清的地方。』於是敲了一下禪床說，『三世諸佛都感到頭痛。』你們說，大眾還有能免於頭痛的嗎？如果有一個人能免於頭痛，那是沒有這樣的道理。如果免不了頭痛，海印三昧就會發光。』禪師於是豎起拂子說，『這個是印，那個是光。這個是光，那個是印。』閃電般的機會，徒勞地思索。明白了嗎？老僧在說夢話。

【English Translation】 English version Not knowing the time. The master ascended the platform. I said, I was reading the ninth chapter of the 'Avatamsaka Golden Lion Chapter'. From the mind's turning, the gate of good deeds is formed. It is also explained that, like a one-foot mirror, it can contain multiple images. If so, saying it exists is acceptable, saying it doesn't exist is acceptable, saying it's neither existent nor non-existent is acceptable, saying it is existent is acceptable. Although it is so, it is even more important to know the one aperture on the top of the staff. If you don't understand, the staff will pass through the lantern and enter the Buddha hall, bumping into Shakyamuni Buddha (Shijia, the historical Buddha), knocking over Maitreya (Mile, the future Buddha). The pillar clapped its hands and laughed heartily. What do you say it's laughing at? The master put down the staff and stepped down from the seat. Ascending the platform again, he picked up the staff and said, 'Panshan (a Zen master) said, 'The upward path is slippery',' Nanyuan (a Zen master) said, 'The cliff stands a thousand feet high and is dangerous',' Linji (a Zen master) said, 'The spark of flint and lightning is dull',' Langye (a Zen master) has a phrase to settle the universe. Everyone should have a high vision. High vision.' The master put down the staff and stepped down from the seat.

Zen Master Shouzhi of Dayu Mountain in Ruizhou

As soon as he ascended the seat, a monk asked, 'What is the family style of the abbot?' The master said, 'Once a word is spoken, it's hard to chase after it with a team of horses.' Asked, 'What is the Buddha in the city?' The master said, 'The stone pillar at the crossroads.' Asked, 'What is it when it doesn't fall into three inches?' The master said, 'Qian (representing heaven) is three long, Kun (representing earth) is six short.' The monk said, 'What is the meaning?' The master said, 'Be careful of the fullness and emptiness of the earth.' Asked, 'In the past, at the Vulture Peak assembly, Shakyamuni Buddha shared half of his seat with Venerable Kashyapa (Jiaye, one of the principal disciples of the Buddha). What was the situation when the two masters met?' The master said, 'Do you remember?' The monk remained silent for a long time. The master struck the Zen bed and said, 'Forgotten for many years.' Then he said, 'Let it be, let it be. If you seek the law in words and understand the opportunity in sentences, it is like losing your head and mistaking the shadow. If you loudly proclaim the Zen sect, it is like a dream talk. Although it is so, the government does not allow needles, but private traffic can pass through carriages and horses. Leave a glimmer of hope, there is a place of entanglement.' Then he knocked on the Zen bed and said, 'All the Buddhas of the three worlds have headaches.' Do you say, can the masses avoid headaches? If one person can avoid headaches, there is no such reason. If you can't avoid headaches, the Samadhi of the Ocean Seal (Haiyin sanmei, a profound state of meditative concentration) will emit light.' The master then raised the whisk and said, 'This is the seal, that is the light. This is the light, that is the seal.' The opportunity of lightning, it is futile to think. Do you understand? The old monk is talking in his sleep.

。且道。夢見個甚麼。南柯十更。若不會。聽取一頌。北斗掛須彌。杖頭挑日月。林泉好商量。夏末秋風切。珍重。問如何是祖師西來意。師曰。天寒日短。問心法無形。如何雕琢。師曰。一丁兩丁。曰未曉者。如何領會。師曰。透七透八。上堂。一擊響玲瓏。喧轟宇宙通。知音才側耳。項羽過江東。與么會。恰認得驢鞍橋。作阿爺下頷。上堂。大愚相接大雄孫。五湖雲水競頭奔。競頭奔。有何門擊箭。寧知枯木存。枯木存。一年還曾兩度春。兩度春。帳里真珠撒與人。撒與人。思量也是慕西秦。上堂。豎窮三際。橫遍十方。拈起也帝釋心驚。放下也地神膽戰。不拈不放。喚作甚麼。自云蝦䗫。上堂。三世諸佛不知有。貍奴白牯卻知有。乃拈起拂子云。貍奴白牯。總在這裡放光動地。何謂如此兩段不同。問如何是佛。師曰。鋸解秤錘。上堂。大眾集定。乃曰。現成公案。也是打揲不辦。便下座。上堂。大洋海底排班立。從頭第二鬢毛斑。為甚麼不道第一𩯭毛斑。要會么。金蕊銀絲成玉露。高僧不坐鳳凰臺。上堂。眾集。乃曰。為眾竭力。禍出私門。便下座。上堂。翠巖路險𡾟。舉步涉千溪。更有洪源水。滔滔在嶺西。擊禪床下座。示眾。擎起香合云。明頭合。暗頭合。道得天下橫行。若道不得且合卻。下座。問如何是

【現代漢語翻譯】且說，夢見了什麼？南柯一夢不過十更時分。（如果）不會（參悟），聽我一首偈頌：北斗星懸掛在須彌山（世界中心的巨山）上，禪杖挑著太陽和月亮。在林泉之間好好商量，夏末秋風正悽切。珍重！問：如何是祖師西來意（達摩祖師從西方來到中國的真正目的）？師（禪師）說：天寒冷，日頭短。問：心法（佛法）無形無相，如何雕琢？師說：一丁一丁又一丁。（學僧）說：未領悟的人，如何領會？師說：透七透八（形容領悟的程度）。（禪師）上堂說法，一擊（法器）響聲清脆，震動宇宙。知音之人稍微側耳傾聽，（便如）項羽（西楚霸王）渡過烏江（兵敗自刎之地）。這樣領會，恰如認得驢鞍橋，當作阿爺的下巴。（禪師）上堂說法，大愚（禪師名號）與大雄（佛的稱號）的後代相接，（四方禪僧如）五湖雲水般競相奔來。競相奔來，有什麼門徑可以射箭（比喻突破）？哪裡知道枯木（比喻頑固的禪修者）中還存有生機。枯木存有生機，一年之中還能有兩次春天。兩次春天，（如同）在帳子里把珍珠撒給人。撒給人，思量起來也是羨慕西秦（指長安）。（禪師）上堂說法，豎窮三際（過去、現在、未來），橫遍十方（各個方向）。拿起（它），帝釋（佛教護法神）也心驚，放下（它），地神也膽戰。不拿起也不放下，（你們）叫它什麼？（禪師）自答：蝦蟆（蛤蟆）。（禪師）上堂說法，三世諸佛（過去、現在、未來一切佛）不知有（它），貍奴（貓）和白牯（白牛）卻知道有（它）。於是拿起拂子說，貍奴和白牯，總在這裡放光動地。為什麼如此兩段不同？問：如何是佛？師說：鋸解秤錘（比喻徹底打破常規）。（禪師）上堂說法，大眾聚集完畢，（禪師）說：現成公案（現成的事實），也是打疊不來。便下座。（禪師）上堂說法，大洋海底排班站立，從頭數第二個鬢毛斑白。（你們）為什麼不說第一個鬢毛斑白？想要領會嗎？金蕊銀絲成就玉露，高僧不坐鳳凰臺。（禪師）上堂說法，大眾聚集，（禪師）說：為大眾竭盡全力，禍患出自私心。便下座。（禪師）上堂說法，翠巖山路險峻，舉步要涉過千條溪流。更有洪源水，滔滔不絕地在山嶺西邊。擊禪床下座。（禪師）向大眾開示，擎起香盒說：明頭合（正面），暗頭合（反面），說得對的天下橫行，如果說不對就合上。下座。問：如何是...

【English Translation】 Let's talk about, what did you dream of? The dream of Nanke is only ten more hours. If you don't understand, listen to a verse from me: The Big Dipper hangs on Mount Sumeru (the giant mountain in the center of the world), the staff carries the sun and the moon. Discuss it well in the forest spring, the late summer and autumn wind is bleak. Take care! Question: What is the meaning of the Patriarch's coming from the West (the true purpose of Bodhidharma's arrival in China from the West)? The Master (Zen Master) said: The weather is cold and the sun is short. Question: The Dharma (Buddha's teachings) is formless, how can it be carved? The Master said: One ding, one ding, and another ding. (A monk) said: How can those who have not understood comprehend? The Master said: Penetrate seven, penetrate eight (describing the degree of understanding). (The Zen Master) ascended the hall to preach, and a strike (of the instrument) sounded crisp, shaking the universe. Those who understand the music listen slightly, (as if) Xiang Yu (the overlord of Western Chu) crossed the Wujiang River (the place where he was defeated and committed suicide). Understanding it this way is like recognizing the saddle bridge of a donkey and treating it as the chin of your father. (The Zen Master) ascended the hall to preach, and Dayu (Zen Master's name) connected with the descendants of the Great Hero (Buddha's title), (Zen monks from all directions) rushing like clouds and water in the Five Lakes. Rushing, what is the path to shoot arrows (metaphor for breakthrough)? How do you know that there is still life in the dead wood (metaphor for stubborn Zen practitioners). If there is life in the dead wood, there can be two springs in a year. Two springs, (like) scattering pearls to people in the tent. Scattering to people, thinking about it is also admiring Western Qin (referring to Chang'an). (The Zen Master) ascended the hall to preach, vertically exhausting the three periods (past, present, and future), horizontally covering the ten directions (all directions). Picking it up, even the God of Emperor Release (Buddhist protector god) is frightened, and putting it down, even the earth god is frightened. Neither picking it up nor putting it down, what do (you) call it? (The Zen Master) replied: Toad. (The Zen Master) ascended the hall to preach, the Buddhas of the three worlds (all Buddhas of the past, present, and future) do not know (it), but the cat and the white cow know (it). So he picked up the whisk and said, the cat and the white cow are all here shining and shaking the earth. Why are these two paragraphs different? Question: What is Buddha? The Master said: Sawing off the steelyard hammer (metaphor for completely breaking convention). (The Zen Master) ascended the hall to preach, the crowd gathered, (the Zen Master) said: The ready-made case (the ready-made fact) is also not to be packed up. Then he stepped down from the seat. (The Zen Master) ascended the hall to preach, standing in line at the bottom of the ocean, the second temple hair from the head is mottled. Why don't (you) say that the first temple hair is mottled? Want to understand? Golden stamens and silver threads become jade dew, and eminent monks do not sit on the Phoenix Terrace. (The Zen Master) ascended the hall to preach, the crowd gathered, (the Zen Master) said: Exerting all efforts for the public, disasters come from selfishness. Then he stepped down from the seat. (The Zen Master) ascended the hall to preach, the road of Cuiyan Mountain is dangerous, and you have to wade through thousands of streams to take a step. There is also the Hongyuan River, which flows endlessly to the west of the mountain. Strike the Zen bed and step down from the seat. (The Zen Master) instructed the public, holding up the incense box and saying: Mingtouhe (front), Antouhe (back), those who say it right will run rampant in the world, if they say it wrong, they will close it. Step down from the seat. Question: What is...

為人一句。師曰。四角六張。曰意旨如何。師曰。八凹九凸。上堂。沙里無油事可哀。翠巖嚼飯餵嬰孩。他時好惡知端的。始覺從前滿面埃。擊禪床下座。

潭州石霜法永禪師

僧問。如何是佛。師曰。臂長衫袖短。問如何是祖師西來意。師曰。布褲膝頭穿。

舒州法華院全舉禪師

到公安遠和尚處。安問。作么生是伽藍。師曰。深山藏獨虎。淺草露群蛇。曰作么生是伽藍中人。師曰。青松蓋不得。黃葉豈能遮。曰道甚麼。師曰。少年玩盡天邊月。潦倒扶桑沒日頭。曰一句兩句。云開月露。作么生。師曰。照破佛祖。到大愚芝和尚處。愚問。古人見桃花。意作么生。師曰。曲不藏直。曰那個且從。這個作么生。師曰。大街拾得金。四鄰爭得知。曰上座還知么。師曰。路逢劍客須呈劍。不是詩人不獻詩。曰作家詩客。師曰。一條紅線兩人牽。曰玄沙道。諦當甚諦當。敢保老兄未徹在。又作么生。師曰。海枯終見底。人死不知心。曰卻是。師曰。樓閣凌雲勢。峰巒疊翠層。到瑯邪覺和尚處。邪問。近離甚處。師曰。兩浙。曰船來陸來。師曰。船來。曰船在甚處。師曰步下。曰不涉程途一句作么生道。師以坐具摵一摵曰。杜撰長老如麻似粟。拂袖而出。邪問侍者。此是甚麼人。者曰舉上座。邪曰。

【現代漢語翻譯】現代漢語譯本有人問了一句（佛法）。石霜法永禪師說：『四角六張。』（意指不落常套，變化無窮）。那人又問：『意旨如何？』禪師說：『八凹九凸。』（意指不拘一格，超越常規）。禪師上堂說法：『沙里求油，真是可悲。翠巖禪師嚼飯餵嬰兒，更是多此一舉。』（比喻教人要契機契理，否則適得其反）。『他日好惡分明時，方才醒悟從前滿面塵埃。』（比喻只有經過實踐才能真正明白佛法的真諦）。說完，便敲擊禪床，走下法座。

潭州石霜法永禪師有僧人問：『如何是佛？』禪師說：『臂長衫袖短。』（比喻佛的境界不可思議，無法用常理衡量）。又問：『如何是祖師西來意？』禪師說：『布褲膝頭穿。』（比喻直指人心，不立文字）。

舒州法華院全舉禪師全舉禪師到公安遠和尚處，公安遠和尚問：『作么生是伽藍（寺廟）？』禪師說：『深山藏猛虎，淺草露群蛇。』（比喻寺廟內外環境複雜，既有護法，也有魔障）。公安遠和尚又問：『作么生是伽藍中人？』禪師說：『青松蓋不得，黃葉豈能遮。』（比喻真正的修行人，不為外境所動）。公安遠和尚說：『道甚麼？』禪師說：『少年玩盡天邊月，潦倒扶桑沒日頭。』（比喻人生無常，盛衰榮辱轉眼成空）。公安遠和尚說：『一句兩句，云開月露，作么生？』禪師說：『照破佛祖。』（比喻直指本心，超越一切）。全舉禪師到大愚芝和尚處，大愚芝和尚問：『古人見桃花，意作么生？』禪師說：『曲不藏直。』（比喻直指人心，不假方便）。大愚芝和尚說：『那個且從，這個作么生？』禪師說：『大街拾得金，四鄰爭得知。』（比喻好事傳千里，無法掩蓋）。大愚芝和尚問：『上座還知么？』禪師說：『路逢劍客須呈劍，不是詩人不獻詩。』（比喻對什麼人說什麼話，因材施教）。大愚芝和尚說：『作家詩客。』禪師說：『一條紅線兩人牽。』（比喻心心相印，天作之合）。大愚芝和尚說：『玄沙道：諦當甚諦當，敢保老兄未徹在。又作么生？』禪師說：『海枯終見底，人死不知心。』（比喻人心難測，深不可知）。大愚芝和尚說：『卻是。』禪師說：『樓閣凌雲勢，峰巒疊翠層。』（比喻境界高遠，氣象萬千）。全舉禪師到瑯邪覺和尚處，瑯邪覺和尚問：『近離甚處？』禪師說：『兩浙。』瑯邪覺和尚問：『船來陸來？』禪師說：『船來。』瑯邪覺和尚問：『船在甚處？』禪師說：『步下。』瑯邪覺和尚問：『不涉程途一句作么生道？』禪師用坐具拍了一下，說：『杜撰長老如麻似粟。』（比喻胡說八道的長老多如牛毛）。拂袖而去。瑯邪覺和尚問侍者：『此是甚麼人？』侍者說：『舉上座。』瑯邪覺和尚說：

【English Translation】 English version Someone asked a question. Zen Master Shishuang Fayong said, 'Four corners, six stretches' (implying not falling into convention, infinitely changing). The person then asked, 'What is the meaning?' The Zen Master said, 'Eight concave, nine convex' (implying unconventional, transcending the ordinary). The Zen Master ascended the Dharma hall and said: 'Seeking oil from sand is truly pitiful. Zen Master Cuiyan chewing rice to feed an infant is even more superfluous' (metaphor for teaching people to be in accordance with the occasion and reason, otherwise it will be counterproductive). 'When good and evil are clearly distinguished in the future, one will realize that one's face was covered in dust before' (metaphor for only through practice can one truly understand the true meaning of Buddhism). After speaking, he struck the Zen bed and stepped down from the Dharma seat.

Zen Master Shishuang Fayong of Tanzhou A monk asked, 'What is Buddha?' The Zen Master said, 'Long arms, short sleeves' (metaphor for the realm of the Buddha being inconceivable, unable to be measured by ordinary reasoning). He also asked, 'What is the meaning of the Patriarch's coming from the West?' The Zen Master said, 'Cloth pants with holes in the knees' (metaphor for directly pointing to the human heart, not establishing words).

Zen Master Quanju of Fahua Temple in Shuzhou Zen Master Quanju arrived at the place of Abbot Gong'an Yuan. Abbot Gong'an Yuan asked, 'What is a Sangharama (monastery)?' The Zen Master said, 'Deep mountains hide fierce tigers, shallow grass reveals groups of snakes' (metaphor for the complex environment inside and outside the monastery, with both Dharma protectors and demonic obstacles). Abbot Gong'an Yuan then asked, 'What are the people in the Sangharama?' The Zen Master said, 'Green pines cannot cover them, yellow leaves cannot hide them' (metaphor for true practitioners who are not moved by external circumstances). Abbot Gong'an Yuan said, 'What are you saying?' The Zen Master said, 'In youth, I enjoyed the moon at the edge of the sky; in old age, I am frustrated that the sun has set on Fusang' (metaphor for the impermanence of life, the rise and fall of glory and disgrace turning into emptiness in the blink of an eye). Abbot Gong'an Yuan said, 'One sentence, two sentences, the clouds open and the moon is revealed, what is it?' The Zen Master said, 'Illuminating Buddhas and Patriarchs' (metaphor for directly pointing to one's original mind, transcending everything). Zen Master Quanju arrived at the place of Abbot Dayu Zhi. Abbot Dayu Zhi asked, 'What did the ancients mean when they saw peach blossoms?' The Zen Master said, 'The crooked does not hide the straight' (metaphor for directly pointing to the human heart, without resorting to expedients). Abbot Dayu Zhi said, 'That one aside, what about this one?' The Zen Master said, 'Picking up gold on the street, the neighbors all know about it' (metaphor for good deeds spreading far and wide, unable to be concealed). Abbot Dayu Zhi asked, 'Does the Venerable know?' The Zen Master said, 'When meeting a swordsman on the road, one must present a sword; if not a poet, one does not offer poetry' (metaphor for speaking to people according to their level, teaching according to their aptitude). Abbot Dayu Zhi said, 'A master poet.' The Zen Master said, 'A red thread connects two people' (metaphor for hearts connecting, a match made in heaven). Abbot Dayu Zhi said, 'Xuan Sha said: 'Truly, truly, I dare to guarantee that the old brother has not thoroughly understood it.' What about that?' The Zen Master said, 'The sea will eventually dry up and the bottom will be seen, but one cannot know the heart of a dead person' (metaphor for the human heart being unpredictable, deeply unknowable). Abbot Dayu Zhi said, 'Indeed.' The Zen Master said, 'The pavilions soar into the clouds, the peaks are layered with verdant green' (metaphor for a high and distant realm, a magnificent scene). Zen Master Quanju arrived at the place of Abbot Langye Jue. Abbot Langye Jue asked, 'Where did you recently leave?' The Zen Master said, 'Liangzhe.' Abbot Langye Jue asked, 'By boat or by land?' The Zen Master said, 'By boat.' Abbot Langye Jue asked, 'Where is the boat?' The Zen Master said, 'Down the road.' Abbot Langye Jue asked, 'How do you say a sentence that does not involve the journey?' The Zen Master slapped the sitting mat and said, 'Fabricated elders are as numerous as hemp and millet' (metaphor for elders who talk nonsense being as numerous as hairs on a cow). He flicked his sleeves and left. Abbot Langye Jue asked the attendant, 'Who is this person?' The attendant said, 'Venerable Ju.' Abbot Langye Jue said:

莫是舉師叔么。先師教我尋見伊。遂下旦過問。上座莫是舉師叔么。莫怪適來相觸忤。師便喝。復問。長老何時到汾陽。邪曰。某時到。師曰。我在浙江早聞你名。元來見解祇如此。何得名播寰宇。邪遂作禮曰。某甲罪過。師到杭州西庵。庵主曾見明招。主舉頌曰。絕頂西峰上。峻機誰敢當。超然凡聖外。瞥起兩重光。師曰。如何是兩重光。主曰。月從東出。日向西沒。師曰。庵主未見明招時如何。主曰。滿盞油難盡。師曰。見后如何。主曰。多心易得干。住后僧問。如何是奪人不奪境。師曰。白菊乍開重日暖。百年公子不逢春。曰如何是奪境不奪人。師曰。大地絕訊息。翛然獨任真。曰如何是人境兩俱奪。師曰。草荒人變色。凡聖兩齊空。曰如何是人境俱不奪。師曰。清風與明月。野老笑相親。上堂。釋迦不出世。達磨不西來。佛法遍天下。談玄口不開。上堂。鐘鳴鼓響。鵲噪鴉鳴。為你諸人說般若講涅槃了也。諸人還信得及么。觀音菩薩向諸人面前。作大神通。若信不及。卻往他方救苦利生去也。上堂。開口又成增語。不開口又成剩語。乃曰。金輪天子來。草店家風別。上堂。三世諸佛。口掛壁上。天下老和尚。作么生措手。你諸人到諸方作么生舉。山僧恁么道。也是久日樺來唇。喝一喝。上堂。古者道。我若一

【現代漢語翻譯】現代漢語譯本『莫是舉』是師叔嗎？先師教我尋訪他，於是第二天早晨就去拜訪。請問上座是舉師叔嗎？請不要怪罪我剛才的冒犯。』老師便呵斥。又問：『長老何時到達汾陽？』僧人回答：『某時到達。』老師說：『我在浙江時就聽說過你的名字，原來你的見解只是如此，怎麼能名揚天下？』僧人於是行禮說：『我罪過。』老師到達杭州西庵，庵主曾經見過明招（人名）。庵主舉頌說：『絕頂西峰上，峻機誰敢當。超然凡聖外，瞥起兩重光。』老師說：『如何是兩重光？』庵主說：『月從東出，日向西沒。』老師說：『庵主未見明招時如何？』庵主說：『滿盞油難盡。』老師說：『見后如何？』庵主說：『多心易得干。』住持后，有僧人問：『如何是奪人不奪境？』老師說：『白菊乍開重日暖，百年公子不逢春。』僧人問：『如何是奪境不奪人？』老師說：『大地絕訊息，翛然獨任真。』僧人問：『如何是人境兩俱奪？』老師說：『草荒人變色，凡聖兩齊空。』僧人問：『如何是人境俱不奪？』老師說：『清風與明月，野老笑相親。』上堂說法：釋迦（釋迦牟尼佛，佛教創始人）不出世，達磨（菩提達摩，禪宗始祖）不西來，佛法遍天下，談玄口不開。上堂說法：鐘鳴鼓響，鵲噪鴉鳴，為你們諸位說般若（智慧）講涅槃（寂滅）完畢了。諸位還相信嗎？觀音菩薩（觀世音菩薩，佛教菩薩）在諸位面前，顯現大神通。若不相信，卻往他方救苦利生去了。上堂說法：開口又成了多餘的話，不開口又成了剩餘的話。於是說：金輪天子來，草店家風別。上堂說法：三世諸佛（過去、現在、未來一切諸佛），口掛在墻壁上。天下老和尚，如何措手？你們諸位到各處道場如何舉揚？山僧我這樣說，也是很久沒說話，嘴唇都幹了。』呵斥一聲。上堂說法：古人說：『我若一

【English Translation】 English version 『Could that be Shishu (uncle-teacher) Mo Shi Ju?』 My late teacher instructed me to seek him out. So, I went to inquire the next morning. May I ask, is the venerable one Shishu Mo Shi Ju? Please forgive my offense just now.』 The teacher then shouted. He further asked, 『When did Elder arrive at Fen Yang?』 The monk replied, 『I arrived at such and such time.』 The teacher said, 『I heard of your name in Zhejiang long ago. It turns out your understanding is only so-so. How could your name spread throughout the world?』 The monk then bowed and said, 『I am at fault.』 The teacher arrived at West Hermitage in Hangzhou. The hermitage master had once met Ming Zhao (name of a person). The master recited a verse, 『On the summit of West Peak, who dares to face the steep mechanism? Transcending the mundane and the sacred, a glimpse reveals twofold light.』 The teacher said, 『What is twofold light?』 The hermitage master said, 『The moon rises from the east, the sun sets in the west.』 The teacher said, 『What was the hermitage master like before meeting Ming Zhao?』 The hermitage master said, 『A full cup of oil is hard to exhaust.』 The teacher said, 『What is it like after meeting him?』 The hermitage master said, 『Too much mind easily leads to dryness.』 After residing there, a monk asked, 『What is seizing the person but not the environment?』 The teacher said, 『White chrysanthemums bloom newly, warmed by the sun; a young nobleman of a hundred years does not meet spring.』 The monk asked, 『What is seizing the environment but not the person?』 The teacher said, 『The great earth is devoid of news; serenely, one independently takes on the truth.』 The monk asked, 『What is seizing both the person and the environment?』 The teacher said, 『The grass is desolate, people's faces change color; the mundane and the sacred are both empty.』 The monk asked, 『What is neither seizing the person nor the environment?』 The teacher said, 『The clear breeze and bright moon; the old rustic smiles intimately.』 Ascending the hall to preach: Shakyamuni (Shakyamuni Buddha, founder of Buddhism) did not appear in the world, Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism) did not come from the West, the Buddha-dharma pervades the world, the mouth does not open to discuss the mysterious. Ascending the hall to preach: The bell rings, the drum sounds, the magpies chatter, the crows caw, I have finished speaking of prajna (wisdom) and nirvana (extinction) for you all. Do you all believe it? Avalokiteshvara Bodhisattva (Avalokitesvara Bodhisattva, Buddhist Bodhisattva) manifests great supernatural powers before you all. If you do not believe, he goes to other places to relieve suffering and benefit beings. Ascending the hall to preach: Opening the mouth becomes superfluous words, not opening the mouth becomes redundant words. Then he said: The Chakravartin (universal ruler) comes, the style of the thatched shop is different. Ascending the hall to preach: The Buddhas of the three times (past, present, and future), their mouths hang on the wall. How do the old monks of the world handle this? How do you all raise this matter when you go to various monasteries? Me, this mountain monk, saying it like this, my lips are dry from not speaking for a long time.』 He shouted once. Ascending the hall to preach: The ancients said: 『If I』

向舉揚宗教。法堂里草深一丈。不可為阇黎鎖卻僧堂門去也。雖然如是。也是烏龜陸地弄塵行。上堂。語漸也返常合道。論頓也不留朕跡。直饒論其頓返其常。也是抑而為之。問牛頭未見四祖時。為甚麼百鳥銜花獻。師曰。果熟猿兼重。曰見后為甚麼不銜花。師曰。林疏鳥不過。問七星光彩天將曉。不犯皇風試道看。師曰。將軍馬蹄紅。曰錯。師便打。僧禮拜。展坐具始收。師曰。一展一收。法法皆周。擬欲更問。著甚來由。遂問。會么。僧曰。不會。師便打。

南嶽芭蕉庵大道谷泉禪師

泉州人也。受法汾陽。放蕩湖湘。后省同參慈明禪師。明問。白雲橫谷口。道人何處來。師左右顧視曰。夜來何處火。燒出古人墳。明曰。未在更道。師作虎聲。明以坐具便摵。師接住推明置禪床上。明卻作虎聲。師大笑曰。我見七十餘員善知識。今日始遇作家。師因倚遇上座來參。(遇后住法昌)問庵主在么。師曰誰曰。行腳僧。師曰作甚麼。曰禮拜庵主。師曰。恰值庵主不在。曰你聻。師曰。向道不在。說甚麼你我。拽棒趁出。遇次日再來。師又趁出。遇一日又來問。庵主在么。師曰誰。曰行腳僧。揭簾便入。師攔胸搊住曰。我這裡狼虎縱橫。尿床鬼子三回兩度來討甚麼。曰人言庵主親見汾陽來。師解衣抖擻曰。你

【現代漢語翻譯】現代漢語譯本：向舉揚宗教，法堂里草深一丈。（意指寺廟荒廢，無人問津）不可因為你是住持就鎖上僧堂的門。雖然是這樣，也像是烏龜在陸地上行走一樣不協調。上堂說法時，言語逐漸迴歸常態，符合佛道，談論頓悟也不留下任何痕跡。即使談論頓悟，迴歸常態，也是勉強而為之。有人問：牛頭慧融禪師未見四祖道信時，為什麼百鳥銜花獻給他？師父說：果實成熟了，猿猴也更加看重。又問：見四祖后為什麼不銜花獻給他了？師父說：樹林稀疏了，鳥兒就不經過了。有人問：七星的光彩即將照亮天曉，在不觸犯皇權的情況下，試著說說道理。師父說：將軍的馬蹄是紅色的。那人說：錯了。師父就打了他。那僧人禮拜。展開坐具剛要收起，師父說：一展一收，所有的佛法都包含其中。想要再問，又有什麼理由呢？於是問：明白了嗎？僧人說：不明白。師父就打了他。

南嶽芭蕉庵大道谷泉禪師

泉州人。師從汾陽善昭禪師得法，行為放蕩不羈，遊歷于湖南一帶。後來拜訪同參道友慈明楚圓禪師。慈明問：白雲橫在山谷口，你這道人從哪裡來？泉禪師左右環顧說：昨夜哪裡失火了，燒出了古人的墳墓？慈明說：還不到時候，再說一句。泉禪師發出老虎的吼聲。慈明用坐具就打他。泉禪師接住坐具，把慈明推到禪床上。慈明也發出老虎的吼聲。泉禪師大笑著說：我見過七十多位善知識，今天才遇到一個真正的行家。泉禪師因為倚遇上座來參訪。（倚遇後來住持法昌寺）問：庵主在嗎？泉禪師說：誰問的？行腳僧。泉禪師說：做什麼？說：禮拜庵主。泉禪師說：恰好庵主不在。說：你呢？泉禪師說：都說了不在，說什麼你我。拿起棍子趕他出去。倚遇第二天又來，泉禪師又趕他出去。倚遇有一天又來問：庵主在嗎？泉禪師說：誰？說：行腳僧。揭開簾子就進去。泉禪師攔胸抓住他說：我這裡狼虎橫行，尿床鬼子三番兩次來討什麼？說：人們說庵主親自見過汾陽禪師。泉禪師解開衣服抖擻著說：你

【English Translation】 English version: Reverence to the teachings of the religion. The grass in the Dharma hall is a foot deep. (implying the temple is deserted and unattended) It is not permissible for you, as the abbot, to lock the doors of the monks' quarters. Even so, it is like a turtle trying to walk on land, awkward and out of place. When ascending the platform to preach, the words gradually return to normalcy, aligning with the Buddhist path, and discussions of sudden enlightenment leave no trace. Even if discussing sudden enlightenment and returning to normalcy, it is still forced and unnatural. Someone asked: When Niutou Huirong (Niutou Huirong, a Chan master) had not yet met the Fourth Patriarch Daoxin (Daoxin, the Fourth Patriarch of Chan Buddhism), why did hundreds of birds carry flowers to offer him? The master said: When the fruit is ripe, the monkeys value it even more. He asked again: Why did they not carry flowers to offer him after meeting the Fourth Patriarch? The master said: The forest is sparse, and the birds do not pass through. Someone asked: The starlight of the seven stars is about to illuminate the dawn, without offending the imperial power, try to explain the principle. The master said: The general's horse's hooves are red. That person said: Wrong. The master then struck him. The monk prostrated. Just as he unfolded his sitting cloth to put it away, the master said: One unfold, one put away, all the Buddhist teachings are contained within. Wanting to ask further, what reason is there? Thereupon he asked: Do you understand? The monk said: I do not understand. The master then struck him.

Chan Master Dadao Guquan of Nanyue Banana Hermitage

He was a native of Quanzhou. He received the Dharma from Chan Master Fenyang Shanzhao (Fenyang Shanzhao, a Chan master), and his behavior was unrestrained, traveling around Hunan. Later, he visited his fellow practitioner Chan Master Ciming Chuyuan (Ciming Chuyuan, a Chan master). Ciming asked: White clouds lie across the mouth of the valley, where do you, the Daoist, come from? Chan Master Quan looked around and said: Where was the fire last night, that burned out the tombs of the ancients? Ciming said: It's not time yet, say another sentence. Chan Master Quan let out the roar of a tiger. Ciming struck him with his sitting cloth. Chan Master Quan caught the sitting cloth and pushed Ciming onto the Zen bed. Ciming also let out the roar of a tiger. Chan Master Quan laughed loudly and said: I have seen more than seventy good teachers, and today I have finally met a true expert. Chan Master Quan because Yi Yu (Yi Yu, a monk's name) the senior monk came to visit. (Yi Yu later became the abbot of Fachang Temple) Asked: Is the hermitage master in? Chan Master Quan said: Who is asking? A traveling monk. Chan Master Quan said: What are you doing? Said: Bowing to the hermitage master. Chan Master Quan said: It just so happens that the hermitage master is not in. Said: What about you? Chan Master Quan said: I already said he's not in, what are you talking about 'you' and 'me'. Picked up a stick and chased him out. Yi Yu came again the next day, and Chan Master Quan chased him out again. One day, Yi Yu came again and asked: Is the hermitage master in? Chan Master Quan said: Who? Said: A traveling monk. He lifted the curtain and went in. Chan Master Quan grabbed him by the chest and said: Here, wolves and tigers run rampant, what are you, a bed-wetting ghost, coming to ask for again and again? Said: People say the hermitage master personally met Chan Master Fenyang. Chan Master Quan untied his clothes and shook them, saying: You

道我見汾陽有多少奇特。曰如何是庵中主。師曰。入門須辯取。曰莫祇這便是么。師曰。賺卻幾多人。曰前言何在。師曰。聽事不真。喚鐘作甕。曰萬法泯時全體現。君臣合處正中邪去也。師曰。驢漢不會便休。亂統作么。曰未審客來將何祇待。師曰。雲門糊餅趙州茶。曰恁么則謝師供養去也。師叱曰。我這裡火種也未有。早言謝供養。師因大雪作偈曰。今朝甚好雪。紛紛如秋月。文殊不出頭。普賢呈丑拙。慈明遷住福嚴。師又往省之。少留而還。作偈寄之曰。相別而今又半年。不知誰共對談禪。一般秀色湘山裡。汝自匡徒我自眠。明覽笑而已。

蘄州黃梅龍華寺曉愚禪師

到五祖戒和尚處。祖問曰。不落唇吻一句作么生道。師曰。老老大大話頭也不照顧。祖便喝。師亦喝。祖拈棒。師拍手便出。祖召曰。阇黎。且住話在。師將坐具搭在肩上。更不回首。上堂。摩騰入漢已涉繁詞。達磨西來不守己分。山僧今日與么道。也是為他閑事長無明。

安吉州天聖皓泰禪師

到瑯邪。邪問。埋兵掉鬥。未是作家。匹馬單槍。便請相見。師指邪曰。將頭不猛。帶累三軍。邪打師一坐具。師亦打邪一坐具。邪接住曰。適來一坐具是山僧令行。上座一坐具落在甚麼處。師曰。伏惟尚饗。邪拓開曰。五更侵早

【現代漢語翻譯】現代漢語譯本問：我見汾陽（Fen Yang，人名）有很多奇特之處，請問什麼是庵中的主人？師父答：入門時須辨別清楚。問：莫非這就是嗎？師父答：騙了很多人。問：之前說的話在哪裡？師父答：聽事情不真切，把鐘聽成了甕。問：萬法泯滅時，全體顯現，君臣相合之處，正是去除邪惡的時候？師父答：蠢驢不會就罷了，胡亂統攝做什麼？問：不知有客人來時，將如何招待？師父答：雲門（Yun Men，地名）的糊餅，趙州（Zhao Zhou，地名）的茶。問：既然這樣，那麼我謝過師父的供養了。師父呵斥道：我這裡連火種都還沒有，就早早地說謝供養。師父因為大雪作偈說：今天真是好雪，紛紛揚揚如秋月。文殊（Wen Shu，菩薩名）不露頭，普賢（Pu Xian，菩薩名）呈丑拙。慈明（Ci Ming，人名）遷居到福嚴（Fu Yan，地名），師父又前往拜訪他，小住一段時間后返回，作偈寄給他：分別至今又半年，不知誰與你共同談禪。一樣的秀麗景色在湘山（Xiang Shan，地名）里，你自去匡正徒弟，我自去睡覺。慈明看了笑了笑。蘄州（Qi Zhou，地名）黃梅（Huang Mei，地名）龍華寺（Long Hua Si，寺廟名）曉愚禪師（Xiao Yu Chan Shi，人名）到五祖戒和尚（Wu Zu Jie He Shang，人名）處，五祖問：不落在唇舌上的話，該怎麼說？禪師答：老老大大，話頭也不照顧。五祖便喝斥，禪師也喝斥。五祖拿起棒子，禪師拍手便走出去。五祖叫道：阇黎（She Li，佛教用語，指僧人），且住，話還在！禪師將坐具搭在肩上，不再回頭。上堂說法：摩騰（Mo Teng，人名）入漢（Han，朝代名）已經涉及繁瑣的言辭，達磨（Da Mo，人名）西來不守本分。山僧我今天這樣說，也是為他閑事增長無明。安吉州（An Ji Zhou，地名）天聖（Tian Sheng，年號）皓泰禪師（Hao Tai Chan Shi，人名）到瑯邪（Lang Ye，地名），瑯邪問：埋兵藏鋒，還不算是行家，單槍匹馬，才請來相見。禪師指著瑯邪說：將頭不夠勇猛，連累三軍。瑯邪打禪師一坐具，禪師也打瑯邪一坐具。瑯邪接住說：剛才我打的一坐具是山僧我行使命令，上座你打的一坐具落在什麼地方？禪師說：恭敬地獻上。瑯邪推開說：五更侵早。

【English Translation】 English version Question: I see that Fen Yang (Fen Yang, a person's name) has many unique qualities. What is the master of the hermitage? The Master replied: You must discern clearly upon entering the gate. Question: Could this be it? The Master replied: It has deceived many people. Question: Where are the previous words? The Master replied: You don't listen to things truthfully; you mistake the bell for a jar. Question: When all dharmas are extinguished, the whole body appears. When the ruler and ministers unite, is it the time to eliminate evil? The Master replied: If a donkey doesn't understand, then let it be. What are you doing messing around? Question: I don't know how you will treat guests when they arrive. The Master replied: Yun Men's (Yun Men, a place name) sesame cake and Zhao Zhou's (Zhao Zhou, a place name) tea. Question: In that case, I thank the Master for the offering. The Master scolded: I don't even have kindling here yet, and you're already thanking me for the offering. The Master composed a verse because of the heavy snow: Today is very good snow, falling like the autumn moon. Manjusri (Wen Shu, a Bodhisattva's name) doesn't show his head, Samantabhadra (Pu Xian, a Bodhisattva's name) presents ugliness and clumsiness. Ci Ming (Ci Ming, a person's name) moved to Fu Yan (Fu Yan, a place name), and the Master went to visit him again, staying for a short time before returning, composing a verse to send to him: It's been half a year since we parted, I don't know who you are discussing Chan with. The same beautiful scenery is in Xiang Mountain (Xiang Shan, a place name), you go and rectify your disciples, and I will go to sleep. Ci Ming looked at it and smiled. Zen Master Xiao Yu (Xiao Yu Chan Shi, a person's name) of Long Hua Temple (Long Hua Si, a temple name) in Huang Mei (Huang Mei, a place name), Qi Zhou (Qi Zhou, a place name) Arrived at the place of Abbot Wu Zu Jie (Wu Zu Jie He Shang, a person's name). Wu Zu asked: How do you speak a sentence that doesn't fall on the lips and tongue? The Zen Master replied: So old, and you don't even take care of the topic of conversation. Wu Zu then shouted, and the Zen Master also shouted. Wu Zu picked up a stick, and the Zen Master clapped his hands and went out. Wu Zu called out: Venerable (She Li, a Buddhist term referring to a monk), wait a moment, the words are still there! The Zen Master put his sitting cloth on his shoulder and didn't turn his head back. Ascending the hall to preach: Mo Teng (Mo Teng, a person's name) entering the Han (Han, a dynasty name) has already involved complicated words, and Da Mo (Da Mo, a person's name) coming from the West doesn't keep to his own role. This mountain monk says this today, also to increase ignorance for his idle affairs. Zen Master Hao Tai (Hao Tai Chan Shi, a person's name) of Tian Sheng (Tian Sheng, an era name) in An Ji Zhou (An Ji Zhou, a place name) Arrived at Lang Ye (Lang Ye, a place name). Lang Ye asked: Burying soldiers and hiding weapons is not yet the work of an expert; coming alone with a single spear, then please come and meet me. The Zen Master pointed at Lang Ye and said: The general's head is not brave enough, implicating the three armies. Lang Ye hit the Zen Master with a sitting cloth, and the Zen Master also hit Lang Ye with a sitting cloth. Lang Ye caught it and said: Just now, the sitting cloth I hit with was this mountain monk carrying out orders. Where did the sitting cloth you hit with land? The Zen Master said: Respectfully offered. Lang Ye pushed him away and said: Early in the morning at the fifth watch.

起。更有夜行人。師曰。賊過後張弓。邪曰。且坐喫茶。住后僧問。如何是佛。師曰。黑漆聖僧。曰如何是佛法大意。師曰。看墻似土色。

唐州龍潭智圓禪師

辭汾陽。陽曰。別無送路。與子一枝拄杖。一條手巾。師曰。手巾和尚受用。拄杖即不消得。陽曰。汝但將去。有用處在。師便收。陽曰。又道不用。師便喝。陽曰。已后不讓臨濟。師曰。正令已行。陽來日送出三門。乃問。汝介山逢尉遲時如何。師曰。一刀兩段。陽曰。彼現那叱又作么生。師便拽拄杖。陽喝曰。這回全體分付。住后僧問。承教有言。是真精進。是名真法供養如來。如何是真法。師曰。夜聚曉散。問如何是龍潭劍。師曰。觸不得。曰用者如何。師曰。白骨連山。問昔日窮經。今日參禪。此理如何。師曰。兩彩一賽。曰作么生領會。師曰。去後不留蹤。曰如何是佛。師曰。火燒不燃。問古殿無佛時如何。師曰。三門前合掌。

舒州投子圓修禪師

僧問。達磨未來時如何。師曰。出口入耳。曰來后如何。師曰。叉手並足。

汾州太子院道一禪師

僧問。如何是佛。師曰。賣扇老婆手遮日。問紅輪未出時如何。師曰。照燭分明。曰出后如何。師曰。撈天摸地。問如何是學人親切處。師曰。慈母抱嬰兒。曰如何

【現代漢語翻譯】起。更有夜行人。師曰：『賊過後張弓。』邪曰：『且坐喫茶。』住后僧問：『如何是佛？』師曰：『黑漆聖僧。』曰：『如何是佛法大意？』師曰：『看墻似土色。』

唐州龍潭智圓禪師

辭汾陽。陽曰：『別無送路。與子一枝拄杖，一條手巾。』師曰：『手巾和尚受用，拄杖即不消得。』陽曰：『汝但將去，有用處在。』師便收。陽曰：『又道不用。』師便喝。陽曰：『已后不讓臨濟（Linji）。』師曰：『正令已行。』陽來日送出三門。乃問：『汝介山逢尉遲（Yuchi）時如何？』師曰：『一刀兩段。』陽曰：『彼現那叱（Nezha）又作么生？』師便拽拄杖。陽喝曰：『這回全體分付。』住后僧問：『承教有言，是真精進，是名真法供養如來（Tathagata）。如何是真法？』師曰：『夜聚曉散。』問：『如何是龍潭劍？』師曰：『觸不得。』曰：『用者如何？』師曰：『白骨連山。』問：『昔日窮經，今日參禪，此理如何？』師曰：『兩彩一賽。』曰：『作么生領會？』師曰：『去後不留蹤。』曰：『如何是佛？』師曰：『火燒不燃。』問：『古殿無佛時如何？』師曰：『三門前合掌。』

舒州投子圓修禪師

僧問：『達磨（Bodhidharma）未來時如何？』師曰：『出口入耳。』曰：『來后如何？』師曰：『叉手並足。』

汾州太子院道一禪師

僧問：『如何是佛？』師曰：『賣扇老婆手遮日。』問：『紅輪未出時如何？』師曰：『照燭分明。』曰：『出后如何？』師曰：『撈天摸地。』問：『如何是學人親切處？』師曰：『慈母抱嬰兒。』曰：『如何』

【English Translation】 Arouse. Moreover, there are night travelers.' The master said, 'Drawing the bow after the thief has gone.' Xie said, 'Let's sit and have tea.' After residing there, a monk asked, 'What is Buddha?' The master said, 'A black lacquer holy monk.' The monk said, 'What is the great meaning of the Buddha-dharma?' The master said, 'Looking at the wall, it resembles the color of earth.'

Zen Master Zhiyuan of Longtan in Tangzhou

He bid farewell to Fenyang. Yang said, 'There is no farewell road. I will give you a staff and a hand towel.' The master said, 'The hand towel is useful for the monk, but the staff is not needed.' Yang said, 'Just take it, it will be useful.' The master then accepted it. Yang said, 'You said it was not needed.' The master then shouted. Yang said, 'From now on, I will not yield to Linji (a famous Zen master).' The master said, 'The correct order has already been issued.' The next day, Yang saw him off at the three gates and then asked, 'What would you do if you met Yuchi (a famous general) at Jie Mountain?' The master said, 'Cut him in two with one stroke.' Yang said, 'What about him manifesting as Nezha (a deity)?' The master then brandished his staff. Yang shouted, 'This time, I entrust everything to you.' After residing there, a monk asked, 'It is said in the teachings, 'True diligence is called truly offering to the Tathagata (Buddha).' What is true dharma?' The master said, 'Gathering at night and dispersing at dawn.' Asked, 'What is the Longtan sword?' The master said, 'Cannot be touched.' The monk said, 'What about the one who uses it?' The master said, 'White bones connecting mountains.' Asked, 'In the past, I exhausted the scriptures; today, I practice Zen meditation. What is the principle?' The master said, 'Two colors, one competition.' The monk said, 'How should I understand?' The master said, 'Leaving without leaving a trace.' The monk said, 'What is Buddha?' The master said, 'Burning without being consumed.' Asked, 'What if there is no Buddha in the ancient hall?' The master said, 'Joining palms in front of the three gates.'

Zen Master Yuanxiu of Touzi in Shuzhou

A monk asked, 'What was it like before Bodhidharma (the first patriarch of Zen) came?' The master said, 'Out of the mouth, into the ear.' The monk said, 'What about after he came?' The master said, 'Folding hands and aligning feet.'

Zen Master Daoyi of the Prince's Monastery in Fenzhou

A monk asked, 'What is Buddha?' The master said, 'An old woman selling fans uses her hand to shield the sun.' Asked, 'What is it like before the red sun rises?' The master said, 'Illuminating clearly.' The monk said, 'What about after it rises?' The master said, 'Groping for the sky and touching the earth.' Asked, 'What is the most intimate place for a student?' The master said, 'A loving mother holding her baby.' The monk said, 'How'

是學人轉身處。師曰。街頭巷尾。曰。如何是學人著力處。師曰。千斤擔子兩頭搖。問古曲無音韻。如何和得齊。師曰。三九二十七。籬頭吹觱栗。曰宮商角徴非關妙。石人拊掌笑呵呵。師曰。同道方知。

葉縣省禪師法嗣

舒州浮山法遠圓鑒禪師

鄭州人也。投三交嵩和尚出家。幼為沙彌。見僧入室。請問趙州庭柏因緣。嵩詰其僧。師傍有省。進具后謁汾陽葉縣。皆蒙印可。嘗與達觀穎薛大頭七八輩游蜀。幾遭橫逆。師以智脫之。眾以師曉吏事故。號遠錄公。開堂拈香曰。汝海枯木上生花。別迎春色。僧問。師唱誰家曲。宗風嗣阿誰。師曰。八十翁翁輥繡毬。曰恁么則。一句迥然開祖胄。三玄戈甲振叢林。師曰。李陵元是漢朝臣。問如何是佛。師曰。大者如兄。小者如弟。問如何是祖師西來意。師曰。平地起骨堆。問祖師門下壁立千仞。正令當行十方坐斷。和尚將何表示。師曰。寒貓不捉鼠。曰莫便是為人處也無。師曰。波斯不繫腰。問新歲已臨。舊歲何往。師曰。目前無異怪。不用貼鍾馗。曰畢竟如何。師曰。將謂目前無。僧以手畫曰。爭奈這個何。師便打。師與王質待制論道。畫一圓相問曰。一不得匹馬單槍。二不得衣錦還鄉。鵲不得喜。鴉不得殃。速道。速道。王罔措。師曰。勘破了也。

【現代漢語翻譯】現代漢語譯本是學人轉身的地方。禪師說：『街頭巷尾。』學人問：『如何是學人著力之處？』禪師說：『千斤擔子兩頭搖。』問：『古曲沒有音韻，如何能夠和諧？』禪師說：『三九二十七，籬笆頭上吹觱栗。』學人說：『宮商角徵並非關鍵，石人拍手笑呵呵。』禪師說：『同道中人才能明白。』

葉縣省禪師的法嗣

舒州浮山法遠圓鑒禪師

是鄭州人。投靠三交嵩和尚出家。年幼時為沙彌（佛教中未受具足戒的出家男子）。看到僧人入室，請問趙州庭前柏樹的因緣。嵩和尚詰問那個僧人，禪師在旁邊有所領悟。受具足戒后，拜謁汾陽葉縣，都得到印可。曾經與達觀穎、薛大頭等七八人遊歷四川，幾次遇到橫禍，禪師用智慧化解。眾人因為禪師通曉官府事務，所以號稱『遠錄公』。開堂拈香時說：『汝海枯木上生花，別有迎春的景色。』僧人問：『禪師唱的是誰家的曲子？宗風繼承了誰？』禪師說：『八十老翁玩繡球。』僧人說：『既然如此，那麼一句迥然不同，開創了祖師的宗風，三玄的戈甲震動叢林。』禪師說：『李陵原本是漢朝的臣子。』問：『如何是佛（Buddha）？』禪師說：『大的像兄長，小的像弟弟。』問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師說：『平地上堆起墳堆。』問：『祖師門下壁立千仞，正令當行，十方坐斷，和尚將用什麼來表示？』禪師說：『寒冷的貓不捉老鼠。』僧人說：『莫非這就是為人處世的道理嗎？』禪師說：『波斯人不繫腰帶。』問：『新年已經來臨，舊年到哪裡去了？』禪師說：『目前沒有奇異怪事，不用張貼鍾馗（a deity）。』僧人說：『到底如何？』禪師說：『還以為目前沒有。』僧人用手畫了一個圓圈說：『這個又該如何解釋呢？』禪師便打了他。禪師與王質待制論道，畫了一個圓圈問他說：『一不得匹馬單槍，二不得衣錦還鄉，鵲不得喜，鴉不得殃，快說！快說！』王質不知所措。禪師說：『已經被我勘破了。』

【English Translation】 English version It is where the student turns around. The master said, 'Streets and alleys.' The student asked, 'What is the place where the student exerts effort?' The master said, 'A thousand-pound burden sways at both ends.' Asked, 'The ancient tune has no melody, how can it be harmonized?' The master said, 'Three nines are twenty-seven, blowing a reed pipe on the fence.' The student said, 'The five notes of the Chinese pentatonic scale are not the key, the stone man claps his hands and laughs heartily.' The master said, 'Only those who share the same path understand.'

Successor of Zen Master Sheng of Yexian

Zen Master Fayuan Yuanjian of Fushan in Shuzhou

He was a native of Zhengzhou. He joined the Sangha (Buddhist monastic order) under the guidance of Monk Song of Sanjiao. As a young novice (a Buddhist monk who has not taken full vows), he saw a monk entering the abbot's room and inquired about the story of Zhaozhou's cypress tree in the courtyard. Monk Song questioned that monk, and the Zen master had an awakening by the side. After receiving full ordination, he visited Yexian of Fenyang and was approved by both. He once traveled to Sichuan with Da Guan Ying, Xue Datou, and seven or eight others, encountering several adversities, which the Zen master resolved with his wisdom. Because the people knew that the Zen master was familiar with government affairs, they called him 'Lord Yuanlu.' When he ascended the Dharma seat and offered incense, he said, 'The dead tree on the Ru Sea blooms, a different spring scenery welcomes.' A monk asked, 'Whose tune is the master singing? Who does the lineage of the school inherit?' The master said, 'An eighty-year-old man plays with an embroidered ball.' The monk said, 'If so, then a single sentence is completely different, creating the ancestral style, and the weapons of the Three Mysteries shake the forest.' The master said, 'Li Ling was originally a minister of the Han Dynasty.' Asked, 'What is Buddha (Buddha)?' The master said, 'The elder is like a brother, the younger is like a younger brother.' Asked, 'What is Bodhidharma's intention in coming from the West (Bodhidharma's intention in coming from the West)?' The master said, 'A grave mound is piled up on flat ground.' Asked, 'The gate of the ancestral teacher stands like a wall of ten thousand feet, the correct order is being carried out, and the ten directions are cut off. What will the abbot use to express this?' The master said, 'A cold cat does not catch mice.' The monk said, 'Could this be the way to deal with people?' The master said, 'Persians do not wear belts.' Asked, 'The new year has arrived, where has the old year gone?' The master said, 'There are no strange things at present, no need to paste Zhong Kui (a deity).' The monk said, 'What is it after all?' The master said, 'I thought there was nothing at present.' The monk drew a circle with his hand and said, 'What about this?' The master then hit him. The master discussed the Dao with Wang Zhi, a court official, drew a circle and asked him, 'First, you must not come alone with a single horse and spear; second, you must not return home in brocade; the magpie must not be happy, and the crow must not suffer disaster. Speak quickly! Speak quickly!' Wang Zhi was at a loss. The master said, 'I have already seen through it.'

上堂。更莫論古話今。祇據目前事。與你諸人。定奪區分。僧便問。如何是目前事。師曰。鼻孔。曰如何是向上事。師曰。眼睛。歐陽文忠公聞師奇逸。造其室。未有以異之。與客棋。師坐其旁。文忠遽收局。請因棋說法。師即令撾鼓。升座曰。若論此事。如兩家著棋相似。何謂也。敵手知音。當機不讓。若是綴五饒三。又通一路始得。有一般底。祇解閉門作活。不會奪角沖關。硬節與虎口齊彰。局破后徒勞綽斡。所以道。肥邊易得。瘦肚難求。思行則往往失粘。心粗而時時頭撞。休夸國手。謾說神仙。贏局輸籌即不問。且道。黑白未分時一著。落在甚麼處。良久曰。從來十九路。迷悟幾多人。文忠嘉嘆。從容謂同僚曰。修初疑禪語為虛誕。今日見此老機緣。所得所造。非悟明於心地。安能有此妙旨哉。上堂。天得一以清。地得一以寧。君王得一以治天下。衲僧得一禍患臨身。擊禪床下座。上堂。諸佛出世。建立化門。不離三身智眼。亦如摩醯首羅三目。何故。一隻水泄不通。緇素難辯。一隻大地全開。十方通暢。一隻高低一顧。萬類齊瞻。雖然若是。本分衲僧陌路相逢。別具通天正眼始得。所以道。三世諸佛不知有。貍奴白牯卻知有。且道。貍奴白牯知有個甚麼事。要會么。深秋簾幙千家雨。落日樓臺一笛風。師暮

【現代漢語翻譯】現代漢語譯本上堂。（禪師）不再談論過去的事情，只根據眼前的事，和你們各位，確定判斷區分。（有）僧人便問：『如何是眼前的事？』禪師說：『鼻孔。』（僧人）曰：『如何是向上（更高深）的事？』禪師說：『眼睛。』歐陽文忠公（歐陽修，北宋文學家、史學家）聽說禪師奇特灑脫，到他的住所拜訪，（開始）沒有發現什麼特別之處。（歐陽修）與客人下棋，禪師坐在旁邊。歐陽修立即收起棋局，請禪師借下棋說法。禪師就讓人敲鼓，升座說法：『如果談論這件事，就像兩家下棋相似。』『（那）怎麼說呢？』敵手（之間）互相瞭解，當機立斷，不互相謙讓。如果是（水平差的）讓人五子還饒三子，又通一路才行。有一種人，只懂得閉門造車，不會奪角沖關，硬結和虎口一起顯現，棋局破了之後徒勞地整理。所以說，肥邊容易得到，瘦肚難以尋求。思考行動就往往失去粘連，心粗就時時碰壁。不要誇耀國手，不要說神仙。贏棋輸棋暫且不問，且說，黑白棋子未分時的一著，落在什麼地方？』良久（禪師停頓很久）說：『從來十九路（圍棋棋盤），迷惑了多少人。』歐陽文忠公讚賞感嘆，從容地對同僚說：『（我）歐陽修起初懷疑禪語是虛妄荒誕的，今天見到這位老禪師的機鋒，所得到所造詣的，如果不是在心地開悟明白，怎麼能有這種妙旨呢？』上堂。（禪師說）天得到『一』而清明，地得到『一』而安寧，君王得到『一』而治理天下，衲僧（出家人）得到『一』禍患臨身。（禪師）敲擊禪床下座。上堂。（禪師說）諸佛出世，建立教化之門，不離三身智眼（法身、報身、應身所具有的智慧之眼），也像摩醯首羅（濕婆神，印度教三大主神之一）的三目一樣。為什麼呢？一隻眼水泄不通，僧俗難以分辨；一隻眼大地全開，十方通暢；一隻眼高低一顧，萬類齊瞻。雖然這樣，本分的衲僧（出家人）在陌路上相逢，要另外具有通天的正眼才行。所以說，三世諸佛不知道有，貍奴白牯（貓和牛）卻知道有。且說，貍奴白牯知道有個什麼事？想要領會嗎？深秋簾幕千家雨，落日樓臺一笛風。（深秋時節，千家萬戶都籠罩在雨中，夕陽西下，樓臺上吹奏著悠揚的笛聲。）禪師（就）離開了。

【English Translation】 English version Entering the hall. (The Zen master) no longer discusses ancient matters, but only focuses on the present, to determine and distinguish with all of you. A monk then asked, 'What is the present matter?' The Zen master said, 'The nostrils.' (The monk) said, 'What is the upward (more profound) matter?' The Zen master said, 'The eyes.' Ouyang Wenzhong Gong (Ouyang Xiu, a literary figure and historian of the Northern Song Dynasty) heard of the Zen master's extraordinary and unrestrained nature, and visited his residence, but (initially) found nothing particularly special. (Ouyang Xiu) was playing chess with a guest, and the Zen master sat beside him. Ouyang Xiu immediately put away the chess game and asked the Zen master to expound the Dharma through chess. The Zen master then had someone beat the drum and ascended the seat to preach: 'If we talk about this matter, it is like two families playing chess.' 'How so?' Opponents understand each other, make decisive moves, and do not yield to each other. If (the level is poor) one is given five pieces and still allowed three, and also allowed to pass one road, then it is acceptable. There are some people who only know how to work behind closed doors, and do not know how to seize corners and break through barriers. Hard knots and tiger mouths appear together, and after the game is broken, it is futile to tidy up. Therefore, it is said that a fat side is easy to obtain, but a lean belly is difficult to seek. Thinking and acting often lose connection, and a rough mind often bumps into walls. Do not boast of national masters, do not talk about immortals. Winning or losing the game is not asked for now, but tell me, where does the first move fall when the black and white pieces are not yet distinguished?' After a long pause (the Zen master paused for a long time), he said: 'From the beginning, the nineteen roads (of the Go board) have confused how many people.' Ouyang Wenzhong Gong praised and sighed, and calmly said to his colleagues: 'I, Ouyang Xiu, initially suspected that Zen words were false and absurd, but today I see this old Zen master's wit, what he has obtained and achieved, if it were not for enlightenment in the mind, how could he have such wonderful meaning?' Entering the hall. (The Zen master said) Heaven obtains 'one' and becomes clear, earth obtains 'one' and becomes peaceful, the king obtains 'one' and governs the world, and a monastic (a monk) obtains 'one' and calamity befalls him. (The Zen master) struck the Zen bed and descended from the seat. Entering the hall. (The Zen master said) The Buddhas appear in the world, establishing the gate of teaching, inseparable from the three bodies and wisdom eyes (the wisdom eyes possessed by the Dharmakaya, Sambhogakaya, and Nirmanakaya), just like the three eyes of Maheśvara (Shiva, one of the three major gods of Hinduism). Why? One eye is impenetrable, and it is difficult to distinguish between monks and laity; one eye opens the entire earth, and the ten directions are unobstructed; one eye looks high and low, and all kinds of things are viewed equally. Although this is so, a monastic (a monk) of his own accord, when meeting on a strange road, must have another eye of true insight that penetrates the heavens. Therefore, it is said that the Buddhas of the three worlds do not know it, but the cat and the cow know it. Tell me, what is it that the cat and the cow know? Do you want to understand? In deep autumn, curtains of rain cover thousands of homes, and in the setting sun, a flute plays on the terraces. (In the deep autumn season, thousands of households are shrouded in rain, and as the sun sets, a melodious flute is played on the terraces.) The Zen master (then) left.

年休于會聖巖。敘佛祖奧義作九帶。曰。佛正法眼帶。佛法藏帶。理貫帶。事貫帶。理事縱橫帶。屈曲垂帶。妙葉兼帶。金針雙鎖帶。平懷常實帶。學者既已傳誦。師曰。若據圓極法門。本具十數。今此九帶。已為諸人說了。更有一帶。還見得么。若也見得親切分明。卻請出來對眾說看。說得分明。許汝通前九帶。圓明道眼。若見不親切。說不相應。唯依吾語。而為己解。則名謗法。諸人到此如何。眾無語。師叱之而去。

汝州寶應院法昭演教禪師

僧問。一言合道時如何。師曰。七顛八倒。曰學人禮拜。師曰。教休不肯休。直待雨淋頭。問大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。為甚麼不得成佛道。師曰。赤腳騎鐵驢。直至海南居。上堂。十二時中。許你一時絕學。即是學佛法。不見阿難多聞第一。卻被迦葉擯出。不得結集。方知聰明博學。記持憶想。向外馳求。與靈覺心。轉沒交涉。五蘊殼中。透脫不過。順情生喜。違情生怒。蓋覆深厚。自纏自縛。無有解脫。流浪生死。六根為患。眾苦所逼。無自由分。而被妄心於中主宰。大丈夫兒。早構取好。喝一喝曰參。上堂。寶應門風險。入者喪全身。作么生是出身一句。若道不得。三十年後。

唐州大乘山慧果禪師

僧問。如何

是從上來傳底意。師曰。金盤拓出衆人看。問撥塵見佛時如何。師曰。撥塵即乖。見佛即錯。曰總不如是時如何。師曰錯。問如何是道。師曰。寬處寬。窄處窄。曰如何是道中人。師曰。苦處苦。樂處樂。曰道與道中人。相去多少。師曰。十萬八千。問如何是祖師西來意。師曰。天晴日出。曰學人不會。師曰。雨下泥生。

神鼎諲禪師法嗣

荊南府開聖寶情山主

僧問。如何是開聖境。師曰。三烏引路。曰如何是境中人。師曰。二虎巡山。

天臺山妙智寺光云禪師

僧問。如何是祖師西來意。師曰。東籬黃菊。曰意旨如何。師曰。九日重陽。

谷隱聰禪師法嗣

潤州金山曇潁達觀禪師

首謁大陽玄禪師。遂問。洞山特設偏正君臣。意明何事。陽曰。父母未生時事。師曰。如何體會。陽曰。夜半正明。天曉不露。師惘然。遂謁谷隱。舉前話。隱曰。大陽不道不是。祇是口門窄。滿口說未盡。老僧即不然。師問。如何是父母未生時事。隱曰。糞墼子。師曰。如何是夜半正明。天曉不露。隱曰。牡丹花下睡貓兒。師愈疑駭。一日普請。隱問。今日運薪邪。師曰然。隱曰。雲門問僧。人般柴。柴般人。如何會。師無對。隱曰。此事如人學書。點畫可效者工。否者拙。蓋未能

【現代漢語翻譯】現代漢語譯本：問：是從上來傳的意旨是什麼？師父說：『金盤拓出衆人看。』（比喻真理顯而易見，人人都能領悟）問：撥開塵土見到佛時會怎樣？師父說：『撥開塵土就錯了，見到佛也錯了。』問：總而言之都不是這樣時會怎樣？師父說：『錯。』問：什麼是道？師父說：『寬的地方寬，窄的地方窄。』問：什麼是道中人？師父說：『苦的時候苦，樂的時候樂。』問：道與道中人，相差多少？師父說：『十萬八千。』（形容差距極大）問：什麼是祖師西來意（Bodhidharma's intention in coming from the West）？師父說：『天晴日出。』問：學人不會。師父說：『雨下泥生。』

神鼎諲禪師（Shinding Yin Chan Shi）法嗣

荊南府開聖寶情山主

僧人問：什麼是開聖境？師父說：『三烏引路。』（比喻某種引導）問：什麼是境中人？師父說：『二虎巡山。』（比喻某種守護）

天臺山妙智寺光云禪師（Guangyun Chan Shi of Miaozhi Temple on Mount Tiantai）

僧人問：什麼是祖師西來意（Bodhidharma's intention in coming from the West）？師父說：『東籬黃菊。』（秋天的景象，可能比喻某種境界）問：意旨如何？師父說：『九日重陽。』（重陽節，與菊花相關，進一步闡釋意境）

谷隱聰禪師（Guyin Cong Chan Shi）法嗣

潤州金山曇潁達觀禪師（Tan Ying Daguan Chan Shi of Jinshan in Runzhou）

最初拜見大陽玄禪師（Dayang Xuan Chan Shi），於是問：洞山（Dongshan）特別設立偏正君臣（pian zheng jun chen，five ranks of enlightenment），意在說明什麼事？大陽（Dayang）說：『父母未生時事。』（指本來的面目，超越生死的境界）師父說：『如何體會？』大陽（Dayang）說：『夜半正明，天曉不露。』（比喻真理的顯現與隱藏）師父茫然不解。於是拜見谷隱（Guyin），舉出之前的話。谷隱（Guyin）說：『大陽（Dayang）不是說不對，只是口門窄，滿口說未盡。老僧就不是這樣。』師父問：『什麼是父母未生時事？』谷隱（Guyin）說：『糞墼子。』（糞塊，看似粗俗，實則蘊含禪機）師父說：『如何是夜半正明，天曉不露？』谷隱（Guyin）說：『牡丹花下睡貓兒。』（看似安逸，實則警覺）師父更加疑惑。一日普請（puqing，communal labor），谷隱（Guyin）問：『今日運薪邪？』師父說：『然。』谷隱（Guyin）說：『雲門（Yunmen）問僧，人搬柴，柴搬人，如何會？』師父無言以對。谷隱（Guyin）說：『此事如人學書，點畫可效者工，否者拙。蓋未能...』（比喻修行需要掌握方法，否則難以精進）

【English Translation】 English version: Question: What is the meaning transmitted from above? The master said: 'A golden plate reveals itself for all to see.' (Metaphor for the truth being obvious and accessible to everyone) Question: What happens when one brushes away the dust and sees the Buddha? The master said: 'Brushing away the dust is wrong; seeing the Buddha is also wrong.' Question: What if it's not like that at all? The master said: 'Wrong.' Question: What is the Dao (the Way)? The master said: 'Wide where it's wide, narrow where it's narrow.' Question: What is a person of the Dao (the Way)? The master said: 'Bitter when it's bitter, joyful when it's joyful.' Question: How far apart are the Dao (the Way) and a person of the Dao (the Way)? The master said: 'One hundred and eight thousand.' (Expressing a vast difference) Question: What is Bodhidharma's intention in coming from the West? The master said: 'Clear skies and the sun rising.' Question: This student doesn't understand. The master said: 'Rain falls and mud is born.'

Dharma successor of Chan Master Shinding Yin (Shinding Yin Chan Shi)

Mountain Master of Kaisheng Baoqing Temple in Jingnan Prefecture

A monk asked: What is the realm of Kaisheng? The master said: 'Three crows lead the way.' (Metaphor for some kind of guidance) Question: What is a person within that realm? The master said: 'Two tigers patrol the mountain.' (Metaphor for some kind of protection)

Chan Master Guangyun of Miaozhi Temple on Mount Tiantai (Guangyun Chan Shi of Miaozhi Temple on Mount Tiantai)

A monk asked: What is Bodhidharma's intention in coming from the West? The master said: 'Yellow chrysanthemums by the eastern fence.' (Autumn scenery, possibly a metaphor for a certain state of mind) Question: What is the meaning of that? The master said: 'The Double Ninth Festival.' (The Double Ninth Festival, related to chrysanthemums, further elaborating on the state of mind)

Dharma successor of Chan Master Guyin Cong (Guyin Cong Chan Shi)

Chan Master Tan Ying Daguan of Jinshan in Runzhou (Tan Ying Daguan Chan Shi of Jinshan in Runzhou)

He first visited Chan Master Dayang Xuan (Dayang Xuan Chan Shi) and then asked: Dongshan (Dongshan) specially established the five ranks of enlightenment (pian zheng jun chen), what is the intention in clarifying? Dayang (Dayang) said: 'The matter before parents were born.' (Referring to the original face, a state beyond birth and death) The master said: 'How does one realize that?' Dayang (Dayang) said: 'Bright in the middle of the night, not revealed at dawn.' (Metaphor for the manifestation and concealment of truth) The master was at a loss. Then he visited Guyin (Guyin) and brought up the previous conversation. Guyin (Guyin) said: 'Dayang (Dayang) isn't saying it's wrong, it's just that his mouth is narrow, and he hasn't said everything he could. This old monk is not like that.' The master asked: 'What is the matter before parents were born?' Guyin (Guyin) said: 'A dung clod.' (A lump of dung, seemingly vulgar, but actually containing Chan meaning) The master said: 'What is bright in the middle of the night, not revealed at dawn?' Guyin (Guyin) said: 'A cat sleeping under peony flowers.' (Seemingly at ease, but actually alert) The master became even more doubtful. One day during communal labor (puqing), Guyin (Guyin) asked: 'Are you carrying firewood today?' The master said: 'Yes.' Guyin (Guyin) said: 'Yunmen (Yunmen) asked a monk, 'People carry firewood, firewood carries people, how do you understand that?'' The master was speechless. Guyin (Guyin) said: 'This matter is like a person learning calligraphy, the strokes that can be imitated are skillful, those that can't are clumsy. It's because one hasn't been able to...'(Metaphor for how cultivation requires mastering the method, otherwise it's difficult to progress)

忘法耳。當筆忘手。手忘心乃可也。師於是默契。良久曰。如石頭云。執事元是迷。契理亦非悟。隱曰。汝以為藥語為病語。師曰。是藥語。隱呵曰。汝以病為藥。又安可哉。師曰。事如函得蓋。理如箭直鋒。妙寧有加者。而猶以為病。實未喻旨。隱曰。妙至是亦祇名理事。祖師意旨。智識所不能到。矧事理能盡乎。故世尊云。理障礙正見知。事障續諸生死。師恍如夢覺。曰如何受用。隱曰。語不離窠臼。安能出蓋纏。師嘆曰。才涉唇吻。便落意思。儘是死門。終非活路。住后示眾曰。才涉唇吻。便落意思。儘是死門。俱非活路。直饒透脫。猶在沉淪。莫教孤負平生。虛度此世。要得不孤負平生么。拈拄杖卓一下曰。須是莫被拄杖瞞始得。看看。拄杖子穿過你諸人髑髏。𨁝跳入你鼻孔里去也。又卓一下。僧問。經文最初兩字。是甚麼字。師曰。以字。曰有甚麼交涉。師曰。八字。曰好賺人。師曰。謗此經故。獲罪如是。問一百二十斤鐵枷。教阿誰擔。師曰。老僧。曰自作自受。師曰。苦苦。問和尚還曾唸佛也無。師曰。不曾唸佛。曰為甚麼不念佛。師曰。怕污人口。上堂。眾集定。首座出禮拜。師曰。好好問著。座低頭。問話次。師曰。今日不答話。便歸方丈。上堂。山僧門庭別。已改諸方轍。為文殊㧞出眼裡楔。教

【現代漢語翻譯】現代漢語譯本忘卻方法很容易。當筆忘記了手，手忘記了心，這樣才可以。溈山於是默默地領會了。過了很久說：『如石頭希遷（Shitou Xiqian）禪師所說，執事原本就是迷惑，契合道理也並非是覺悟。』仰山慧寂（Yangshan Huiji）說：『你認為藥語是病語。』溈山說：『是藥語。』仰山呵斥道：『你把病當作藥，又怎麼可以呢？』溈山說：『事情就像盒子得到了蓋子，道理就像箭筆直地對準鋒芒。美妙到了極點還有什麼可以增加的呢？而你還認為這是病，實在是不明白我的意思。』仰山說：『美妙到了這種程度也只是名稱上的事和理，祖師的意旨，是智識所不能達到的，更何況是事理能夠窮盡的呢？所以世尊說，理障會障礙正確的見解和知識，事障會延續各種生死。』溈山恍然大悟，說：『如何才能受用呢？』仰山說：『說話不離開原來的窠臼，怎麼能脫離蓋子的束縛呢？』溈山嘆息道：『才一涉及唇舌，就落入了意思，全部都是死路，終究不是活路。』溈山住持后，對大眾開示說：『才一涉及唇舌，就落入了意思，全部都是死路，都不是活路。即使透脫了，仍然還在沉淪。不要辜負了平生，虛度此生。想要不辜負平生嗎？』拿起拄杖敲了一下說：『必須不要被拄杖欺騙才可以。』看看，拄杖子穿過你們所有人的頭顱，跳入你們的鼻孔里去了。』又敲了一下。有僧人問：『經文最初的兩個字，是什麼字？』溈山說：『以字。』僧人說：『有什麼交涉？』溈山說：『八字。』僧人說：『好騙人。』溈山說：『誹謗此經的緣故，獲罪就是這樣。』問：『一百二十斤的鐵枷，教誰來擔？』溈山說：『老僧。』僧人說：『自作自受。』溈山說：『苦啊苦啊。』問：『和尚您還唸佛嗎？』溈山說：『不曾唸佛。』僧人說：『為什麼不念佛？』溈山說：『怕污了人口。』上堂，大眾集合完畢，首座出來禮拜。溈山說：『好好問著。』首座低下頭，開始問話。溈山說：『今天不回答問題。』便回方丈了。上堂，溈山說：『山僧的門庭與衆不同，已經改變了各方的轍跡。為文殊菩薩（Manjusri）拔出眼裡的楔子，教……』

【English Translation】 English version Forgetting the method is easy. When the pen forgets the hand, and the hand forgets the mind, then it is possible. Weishan (Mount Wei) then silently understood. After a long time, he said, 'As Shitou Xiqian (Shitou Xiqian) Chan master said, clinging to affairs is originally delusion, and conforming to reason is not enlightenment.' Yangshan Huiji (Yangshan Huiji) said, 'You consider medicinal words as sick words.' Weishan said, 'They are medicinal words.' Yangshan scolded, 'You take sickness as medicine, how can that be?' Weishan said, 'Affairs are like a box getting its lid, and reason is like an arrow pointing straight at the tip. What more can be added to such perfection? Yet you still consider it sickness, truly not understanding my meaning.' Yangshan said, 'Even if it's perfect to this extent, it's just a matter of name and principle. The Patriarch's intent cannot be reached by intellect, let alone exhausted by affairs and principles. Therefore, the World Honored One said, the obstruction of principle hinders correct views and knowledge, and the obstruction of affairs continues all births and deaths.' Weishan suddenly awakened as if from a dream, and said, 'How can one benefit from it?' Yangshan said, 'If speech does not leave the original rut, how can one escape the entanglement of the lid?' Weishan sighed, 'As soon as it involves the lips and tongue, it falls into meaning, all of which are dead ends, and ultimately not a living path.' After Weishan took charge, he instructed the assembly, saying, 'As soon as it involves the lips and tongue, it falls into meaning, all of which are dead ends, and none are living paths. Even if you break through, you are still sinking. Do not fail your whole life, and waste this life in vain. Do you want to not fail your whole life?' He picked up his staff and struck it once, saying, 'You must not be deceived by the staff.' Look, the staff has pierced through all of your skulls and jumped into your nostrils.' He struck it again. A monk asked, 'What are the first two characters of the scripture?' Weishan said, 'The character 'yi' (以).' The monk said, 'What is the connection?' Weishan said, 'Eight characters.' The monk said, 'So deceptive.' Weishan said, 'Because of slandering this scripture, the offense is like this.' He asked, 'Who should carry the one hundred and twenty-pound iron shackles?' Weishan said, 'The old monk.' The monk said, 'You reap what you sow.' Weishan said, 'Bitter, bitter.' He asked, 'Does the abbot still recite the Buddha's name?' Weishan said, 'I have never recited the Buddha's name.' The monk said, 'Why don't you recite the Buddha's name?' Weishan said, 'I'm afraid of defiling my mouth.' Ascending the hall, the assembly gathered, and the head seat came out to bow. Weishan said, 'Ask well.' The head seat lowered his head and began to ask questions. Weishan said, 'I will not answer questions today.' Then he returned to his abbot's room. Ascending the hall, Weishan said, 'The mountain monk's gate is different, and has already changed the tracks of all directions. For Manjusri Bodhisattva (Manjusri), he pulls out the wedge from his eyes, teaching...'

普賢休嚼口中鐵。勸人放開髂蛇手。與汝斫卻系驢橛。駐意擬思量。喝曰捏捏。參。上堂。山僧平生意好相撲。祇是無人搭對。今日且共首座搭對。捲起袈裟下座。索首座相撲。座才出。師曰。平地上吃交。便歸方丈。上堂。三世諸佛是奴婢。一大藏教是涕唾。良久曰。且道。三世諸佛是誰奴婢。乃將拂子畫一畫曰。三世諸佛過這邊。且道。一大藏教是誰涕唾。師乃自唾一唾。上堂。秤錘井底忽然浮。老鼠多年變作牛。慧空見了拍手笑。三腳猢猻差異猴。上堂。五千教典。諸佛常談。八萬塵勞。眾生妙用。猶未是金剛眼睛在。如何是金剛眼睛。良久曰瞎。上堂。大眾集定。有僧才出禮拜。師曰。欲識佛性義。當觀時節因緣。僧便問。如何是時節因緣。師便下座。問如何是向去底人。師曰。從歸青嶂里。不出白雲來。曰如何是卻來底人。師曰。自從游紫陌。誰肯隱青山。問如何是奪人不奪境。師曰。家裡已無回日信。路邊空有望鄉牌。曰如何是奪境不奪人。師曰。滄海儘教枯到底。青山直得碾為塵。曰如何是人境兩俱奪。師曰。天地尚空秦日月。山河不見漢君臣。曰如何是人境俱不奪。師曰。鶯囀千林花滿地。客遊三月草侵天。問如何是和尚家風。師曰。伸手不見掌。曰忽遇仙陀客來。又作么生。師曰。對面千里。問師

【現代漢語翻譯】現代漢語譯本普賢（Samantabhadra，菩薩名）休要嚼口中的鐵丸。勸人放開那抓住髂蛇的手。我為你砍斷系驢的木樁。若駐意擬思量，喝一聲：捏捏！參！上堂說法。老衲我平生喜歡摔跤，只是沒人能與我對陣。今天且與首座來搭對。捲起袈裟下座，要與首座摔跤。首座剛出來，師父說：平地上吃虧。便回方丈去了。上堂說法。三世諸佛是奴婢，一大藏教是涕唾。良久說：且說，三世諸佛是誰的奴婢？於是拿起拂子畫了一下說：三世諸佛從這邊過。且說，一大藏教是誰的涕唾？師父就自己唾了一口。上堂說法。秤錘在井底忽然浮起，老鼠多年後變成了牛。慧空（Huikong，人名）見了拍手笑，三腳的猢猻差異於猴子。上堂說法。五千卷教典，諸佛常常談論。八萬種塵勞，眾生巧妙運用。但這還不是金剛眼睛的所在。什麼是金剛眼睛？良久說：瞎！上堂說法。大眾聚集完畢，有僧人剛出來禮拜，師父說：想要認識佛性的意義，應當觀察時節因緣。僧人便問：什麼是時節因緣？師父便下座。問：什麼是向去的人？師父說：從歸青嶂里，不出白雲來。問：什麼是卻來的人？師父說：自從游紫陌，誰肯隱青山。問：什麼是奪人不奪境？師父說：家裡已無回日信，路邊空有望鄉牌。問：什麼是奪境不奪人？師父說：滄海儘教枯到底，青山直得碾為塵。問：什麼是人境兩俱奪？師父說：天地尚空秦日月，山河不見漢君臣。問：什麼是人境俱不奪？師父說：鶯囀千林花滿地，客遊三月草侵天。問：什麼是和尚的家風？師父說：伸手不見掌。問：忽然遇到仙陀客來，又該怎麼辦？師父說：對面千里。問師父

【English Translation】 English version Prajna (Wisdom) should cease chewing the iron in the mouth. Advise people to release the hands gripping the iliac snake. I will chop off the stake tethering the donkey for you. If you dwell on it and contemplate, shout 'Nip! Nip!' Investigate! Ascending the hall. This old monk is fond of wrestling, but there is no one to match me. Today, I will grapple with the head monk. Rolling up his kasaya (robe), he descends from the seat, asking the head monk to wrestle. As soon as the head monk emerges, the master says, 'Losing on flat ground,' and returns to his abbot's quarters. Ascending the hall. The Buddhas of the three worlds are servants, and the entire Tripitaka (Buddhist canon) is spit. After a long pause, he says, 'Tell me, whose servants are the Buddhas of the three worlds?' Then, taking his whisk, he draws a line and says, 'The Buddhas of the three worlds pass this way.' Tell me, whose spit is the entire Tripitaka? The master then spits himself. Ascending the hall. A steelyard weight suddenly floats from the bottom of the well, and a rat transforms into an ox after many years. Huikong (name of a person) sees this and claps his hands, laughing. A three-legged monkey differs from a monkey. Ascending the hall. The five thousand sutras are the constant talk of the Buddhas. The eighty-four thousand defilements are the wondrous function of sentient beings. But this is not yet the place of the vajra (diamond) eye. What is the vajra eye? After a long pause, he says, 'Blind!' Ascending the hall. The assembly having gathered, a monk comes forward to prostrate. The master says, 'If you wish to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance.' The monk then asks, 'What are the conditions of time and circumstance?' The master then descends from his seat. Asking, 'What is a person who is going away?' The master says, 'From returning to the green peaks, white clouds do not come out.' Asking, 'What is a person who is coming back?' The master says, 'Since wandering in the purple streets, who would be willing to hide in the green mountains?' Asking, 'What is taking the person but not the environment?' The master says, 'There is no longer news of return from home, and an empty sign of longing for home stands by the roadside.' Asking, 'What is taking the environment but not the person?' The master says, 'Let the vast ocean be dried to the bottom, and let the green mountains be ground into dust.' Asking, 'What is taking both the person and the environment?' The master says, 'The Qin sun and moon still empty the heavens and earth, and the Han emperors and ministers are not seen in the mountains and rivers.' Asking, 'What is not taking either the person or the environment?' The master says, 'Orioles sing in a thousand forests, flowers fill the ground, and guests travel for three months, with grass encroaching on the sky.' Asking, 'What is the style of the abbot's family?' The master says, 'One cannot see one's palm when one reaches out.' Asking, 'If a wandering ascetic suddenly arrives, what should be done?' The master says, 'A thousand miles face to face.' Asking the master

唱誰家曲。宗風嗣阿誰。師曰。臨濟。曰恁么則谷隱的子也。師曰。德山。問如何是長法身。師曰。拄杖六尺。曰如何是短法身。師曰。運算元三寸。曰恁么則法身有二也。師曰。更有方圓在。上堂。諸方鉤又曲。餌又香。奔湊猶如蜂抱王因聖。這裡鉤又直。餌又無。猶如水底捺葫蘆。舉拄杖作釣魚勢曰。深水取魚長信命。不曾將酒祭江神。擲拄杖下座。

蘇州洞庭翠峰慧月禪師

僧問。一花開五葉。結果自然成時如何。師曰。脫卻籠頭。卸卻角䭾。曰拶出虛空去。處處盡聞香。師曰。云愁聞鬼哭。雪壓髑髏吟。問和尚未見谷隱時一句作么生道。師曰。步步登山遠。曰見后如何。師曰。驅驅信馬蹄。

明州仗錫山修己禪師

與浮山遠公游。嘗卓菴廬山佛手巖。后至四明山心。獨居十餘載。虎豹為鄰。嘗曰。羊腸鳥道無人到。寂寞雲中一個人。爾後道俗聞風而至。遂成禪林。僧問。如何是無縫塔。師曰。四棱著地。曰如何是塔中人。師曰。高枕無憂。問如何是祖師西來意。師曰。泊船過海。赤腳回鄉。

唐州大乘山德遵禪師

問谷隱曰。古人索火。意旨如何。曰任他滅。師曰。滅后如何。曰初三十一。師曰。恁么則好時節也。曰汝見甚麼道理。師曰。今日一場困。隱便打。師乃有頌

【現代漢語翻譯】唱的是誰家的曲子？宗風傳承自哪位祖師？禪師說：『臨濟（Linji，禪宗大師）。』那僧人說：『這麼說，您是谷隱（Guyin，禪師名號）的弟子了。』禪師說：『德山（Deshan，禪宗大師）。』問：『什麼是長法身？』禪師說：『拄杖六尺。』問：『什麼是短法身？』禪師說：『運算元三寸。』問：『這麼說，法身有長短兩種了？』禪師說：『更有方圓之別。』禪師上堂說法：『各方的鉤子又是彎曲的，餌食又是香甜的，人們奔走追逐，就像蜜蜂擁抱蜂王一樣。而我這裡，鉤子是直的，餌食也沒有。就像在水底按壓葫蘆一樣。』舉起拄杖，做出釣魚的姿勢說：『深水取魚，長久相信命運，不曾用酒祭拜江神。』然後把拄杖扔下，走下禪座。

蘇州洞庭翠峰慧月禪師

有僧人問：『一花開五葉，結果自然成的時候，是怎樣的？』禪師說：『脫掉籠頭，卸下角䭾（馱物的器具）。』那僧人說：『擠出虛空去，處處都能聞到香味。』禪師說：『云愁得鬼都在哭泣，雪壓著髑髏（dúlóu，死人頭骨）也在吟唱。』問：『和尚您還沒見到谷隱時，一句話該怎麼說？』禪師說：『步步登山遠。』問：『見到之後呢？』禪師說：『驅驅信馬蹄。』

明州仗錫山修己禪師

禪師曾與浮山遠公（Fushan Yuangong，禪師名號）一同遊歷，曾在廬山佛手巖搭蓋茅庵。後來到了四明山心，獨自居住了十多年，與虎豹為鄰。禪師曾說：『羊腸鳥道無人到，寂寞雲中一個人。』此後，道士和俗人都聞風而來，於是形成了禪林。有僧人問：『什麼是無縫塔？』禪師說：『四棱著地。』問：『什麼是塔中人？』禪師說：『高枕無憂。』問：『什麼是祖師西來意？』禪師說：『泊船過海，赤腳回鄉。』

唐州大乘山德遵禪師

問谷隱（Guyin，禪師名號）：『古人索火，意旨如何？』谷隱說：『任他滅。』那僧人說：『滅后如何？』谷隱說：『初三十一。』那僧人說：『這麼說，是好時節啊。』谷隱說：『你見到了什麼道理？』那僧人說：『今日一場困。』谷隱便打了他。德遵禪師於是作頌。

【English Translation】 Whose tune are you singing? From whom does your lineage descend? The Master said, 'Linji (Linji, a Chan master).' The monk said, 'In that case, you are a disciple of Guyin (Guyin, a Chan master).' The Master said, 'Deshan (Deshan, a Chan master).' Asked, 'What is the long Dharmakaya (Dharmakaya, the body of the Dharma)?' The Master said, 'A staff of six feet.' Asked, 'What is the short Dharmakaya?' The Master said, 'A counting stick of three inches.' Asked, 'In that case, the Dharmakaya has two forms?' The Master said, 'There are also square and round ones.' The Master ascended the hall and said, 'The hooks of all directions are crooked and the bait is fragrant. People rush together like bees embracing the queen. Here, the hook is straight and there is no bait. It is like pressing a gourd under water.' Raising his staff, he made a fishing gesture and said, 'To catch fish in deep water, one must trust in fate for a long time, and I have never used wine to worship the river god.' He then threw the staff down and descended from the seat.

Chan Master Huiyue of Cuifeng, Dongting, Suzhou

A monk asked, 'When one flower blooms with five petals and the fruit naturally forms, what is it like?' The Master said, 'Take off the halter and unload the pack saddle.' The monk said, 'Squeeze out of emptiness, and fragrance will be heard everywhere.' The Master said, 'The clouds are sad and the ghosts are crying, the snow presses down and the skull is moaning.' Asked, 'Before the Master saw Guyin, how would you say a word?' The Master said, 'Each step climbs far up the mountain.' Asked, 'What about after seeing him?' The Master said, 'Driving, driving, trusting the horse's hooves.'

Chan Master Xiuji of Zhangxi Mountain, Mingzhou

He once traveled with Fushan Yuangong (Fushan Yuangong, a Chan master) and built a thatched hut at the Buddha's Hand Rock on Mount Lu. Later, he went to Siming Mountain and lived alone for more than ten years, with tigers and leopards as neighbors. The Master once said, 'The narrow mountain path is untrodden, a solitary person in the clouds.' Thereafter, Daoists and laypeople came upon hearing of him, and a Chan forest was formed. A monk asked, 'What is a seamless pagoda?' The Master said, 'Four edges touching the ground.' Asked, 'What is the person in the pagoda?' The Master said, 'Sleeping soundly without worry.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'A merchant ship crosses the sea, returning home barefoot.'

Chan Master Dezun of Dacheng Mountain, Tangzhou

Asked Guyin (Guyin, a Chan master), 'What is the meaning of the ancients seeking fire?' Guyin said, 'Let it be extinguished.' The monk said, 'What about after it is extinguished?' Guyin said, 'The first day and the thirtieth day.' The monk said, 'In that case, it is a good time.' Guyin said, 'What principle do you see?' The monk said, 'Today is a day of exhaustion.' Guyin then struck him. Chan Master Dezun then composed a verse.

曰。索火之機實快哉。藏鋒妙用少人猜。要會我師親的旨。紅爐火盡不添柴。僧問。世界圓融一句。請師道。師曰。團團七尺餘。問如何是祖師西來意。師曰。鼻大眼深。上堂。上來又不問。下去又不疑。不知是不是。是即也大奇。便下座。

荊南府竹園法顯禪師

僧問。如何是佛。師曰。好手畫不成。問如何是道。師曰。交橫十字。曰如何是道中人。師曰。往往不相識。

彭州永福院延照禪師

僧問。如何是彭州境。師曰。人馬合雜。僧以手作拽弓勢。師拈棒。僧擬議。師便打。

安吉州景清院居素禪師

僧問。即此見聞非見聞。為甚麼法身有三種病。二種光。師曰。填凹就缺。問承和尚有言。寰中天子來。塞外將軍令。如何是塞外將軍令。師曰揭。曰其中事如何。師曰蹴。曰莫便是和尚為。人處也無。師彈指一下。問遠遠投師。乞師一接。師曰。新羅人打鼓。曰如何領會。師曰。舶主未曾逢。問如何是末上一句。師曰。金剛樹下。曰如何是末後一句。師曰。拘尸城邊。曰向上更有事也無。師曰有。曰如何是向上事。師曰。波旬拊掌呵呵笑。迦葉抬頭不識人。

處州仁壽嗣珍禪師

僧問。知師已得禪中旨。當陽一句為誰宣。師曰。土雞瓦犬。曰如何領會。師曰。

【現代漢語翻譯】現代漢語譯本：

說：『點燃火的機鋒真是快速啊，藏匿鋒芒的巧妙用法很少有人能猜到。想要領會我老師親傳的旨意，就要像紅爐的火燃盡后不再新增柴火一樣。』有僧人問：『什麼是世界圓融的一句話？請老師開示。』老師說：『圓圓滿滿七尺多。』問：『什麼是祖師西來的真意？』老師說：『鼻子大，眼睛深。』上堂說法時說：『上來也不問，下去也不懷疑，不知道是不是這樣。是這樣也就太奇怪了。』說完便下座。

荊南府竹園法顯禪師

有僧人問：『什麼是佛？』老師說：『再好的工匠也畫不出來。』問：『什麼是道？』老師說：『縱橫交錯的十字路口。』問：『什麼是道中人？』老師說：『往往互不相識。』

彭州永福院延照禪師

有僧人問：『什麼是彭州的景象？』老師說：『人馬混雜。』僧人用手做出拉弓的姿勢。老師拿起棒子。僧人猶豫不決。老師就打了他。

安吉州景清院居素禪師

有僧人問：『既然說「即此見聞非見聞」，為什麼法身還有三種病，兩種光？』老師說：『填補凹陷，補全缺失。』問：『聽和尚您說過，「寰中天子來，塞外將軍令」，什麼是塞外將軍令？』老師說：『揭（揭曉）。』問：『其中的事情是怎樣的？』老師說：『蹴（踢）。』問：『莫非這就是和尚您為人處世的方式嗎？』老師彈了一下手指。問：『遠遠地來投奔老師，懇請老師接引。』老師說：『新羅人打鼓。』問：『如何領會？』老師說：『船主還沒遇到過。』問：『什麼是末後一句？』老師說：『金剛樹下。』問：『什麼是末後一句？』老師說：『拘尸城邊。』問：『向上還有更高深的事理嗎？』老師說：『有。』問：『什麼是向上之事？』老師說：『波旬（Mara，魔王）拍手呵呵笑，迦葉（Kasyapa，釋迦十大弟子之一）抬頭卻不認識人。』

處州仁壽嗣珍禪師

有僧人問：『知道老師已經領悟了禪宗的宗旨，這當陽（當下）一句是為誰宣說的？』老師說：『泥土做的雞，瓦片做的狗。』問：『如何領會？』老師說：

【English Translation】 English version:

He said, 'The mechanism for igniting the fire is truly swift. Few can guess the subtle use of concealing the edge. If you want to understand my teacher's personal intent, it's like not adding firewood after the fire in the red furnace has burned out.' A monk asked, 'What is a single phrase that embodies the perfect harmony of the world? Please, Master, explain.' The Master said, 'Perfectly round, a little over seven feet.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Large nose, deep eyes.' Ascending the hall, he said, 'Coming up, you don't ask; going down, you don't doubt. I don't know if it is so. If it is, then it's very strange.' Then he descended from the seat.

Chan Master Faxian of Zhuyuan Monastery, Jingnan Prefecture

A monk asked, 'What is Buddha?' The Master said, 'A good hand cannot paint it.' Asked, 'What is the Dao?' The Master said, 'A crossroads.' Asked, 'What is a person of the Dao?' The Master said, 'Often, they don't recognize each other.'

Chan Master Yanzhao of Yongfu Monastery, Peng Prefecture

A monk asked, 'What is the scenery of Peng Prefecture?' The Master said, 'Men and horses mixed together.' The monk made a gesture of drawing a bow. The Master picked up a staff. The monk hesitated. The Master struck him.

Chan Master Jusu of Jingqing Monastery, Anji Prefecture

A monk asked, 'Since it is said, 'This seeing and hearing is not seeing and hearing,' why does the Dharmakaya (Dharmakaya, the body of the Law) have three illnesses and two kinds of light?' The Master said, 'Filling in the hollows and completing the deficiencies.' Asked, 'Hearing the Master say, 'The Son of Heaven comes from within the realm, the General's command comes from beyond the border,' what is the General's command from beyond the border?' The Master said, 'Reveal.' Asked, 'What is the matter within it?' The Master said, 'Kick.' Asked, 'Could it be that this is how the Master conducts himself?' The Master snapped his fingers once. Asked, 'Coming from afar to seek the Master, I beg the Master to receive me.' The Master said, 'A Silla (ancient Korean kingdom) person beating a drum.' Asked, 'How should I understand?' The Master said, 'The shipowner has never met.' Asked, 'What is the final phrase?' The Master said, 'Under the Vajra (Diamond) Tree.' Asked, 'What is the very last phrase?' The Master said, 'Beside the city of Kushinagar (site of Buddha's death).' Asked, 'Is there anything further beyond?' The Master said, 'Yes.' Asked, 'What is the matter beyond?' The Master said, 'Mara (Mara, the demon king) claps his hands and laughs heartily, Kasyapa (Kasyapa, one of the ten great disciples of Sakyamuni) looks up and does not recognize the person.'

Chan Master Sizhen of Renshou Monastery, Chu Prefecture

A monk asked, 'Knowing that the Master has already attained the essence of Chan, for whom is this phrase of the present moment proclaimed?' The Master said, 'Clay chickens and tile dogs.' Asked, 'How should I understand?' The Master said:

門前不與山童掃。任意松釵滿路岐。上堂明明無悟。有法即迷。日上無雲。麗天普照。眼中無翳。空本無花。無智人前。不得錯舉。參。

越州雲門顯欽禪師

上堂。良久曰。好個話頭。若到諸方。不得錯舉。便下座。

果州永慶光普禪師

初問谷隱。古人道。來日大悲院裡有齋。意旨如何。曰日出隈陽坐。天寒不舉頭。師入室次。隱曰。適來因緣。汝作么生會。師曰。會則途中受用。不會則世諦流佈。曰未在更道。師拂袖便出。住后。僧問。如何是佛法大意。師曰。蜀地用鑌鐵。

駙馬都尉李遵勖居士

謁谷隱。問出家事。隱以崔趙公問徑山公案答之。公于言下大悟。作偈曰。學道須是鐵漢。著手心頭便判。直趣無上菩提。一切是非莫管。公一日與堅上座送別。公問。近離上黨。得屆中都。方接麈談。遽回虎錫。指雲屏之翠嶠。訪雪嶺之清流。未審。此處彼處的的事作么生。座曰。利劍拂開天地靜。霜刀才舉鬥牛寒。公曰。恰直今日耳聵。座曰。一箭落雙鵰。公曰。上座為甚麼著草鞋睡。座以衣袖一拂。公低頭曰。今日可謂降伏也。座曰。普化出僧堂。公臨終時。膈胃躁熱。有尼道堅。謂曰。眾生見劫盡。大火所燒時。都尉切宜照管主人公。公曰。大師與我煎一服藥來。堅無

【現代漢語翻譯】現代漢語譯本『門前不與山童掃，任意松釵滿路岐。』不要讓山童打掃門前，任憑松針散落在岔路口。『上堂明明無悟，有法即迷。』如果自認為開悟了，那就反而迷惑了。如果執著于任何方法，那就迷失了真理。『日上無雲，麗天普照。』太陽升起，沒有云彩遮蔽，美麗的天空普照大地。『眼中無翳，空本無花。』眼中沒有障礙，虛空中本來就沒有花朵。『無智人前，不得錯舉。』在沒有智慧的人面前，不要隨便亂說。參！

越州雲門顯欽禪師（Yunmen Xianqin，雲門宗的禪師）

上堂。停頓良久說：『好一個話頭！』如果到其他地方參學，不要隨便亂說。』說完便下座。

果州永慶光普禪師（Yongqing Guangpu，果州永慶寺的禪師）

最初問谷隱禪師：『古人說，來日大悲院裡有齋，意旨如何？』谷隱禪師回答：『太陽從東南方升起，（僧人）坐在那裡，天冷了也不抬頭。』禪師進入谷隱禪師的房間，谷隱禪師問：『剛才的因緣，你作何理解？』禪師回答：『理解了就在途中受用，不理解就在世俗中流傳。』谷隱禪師說：『還不夠透徹，再說一遍。』禪師拂袖便走。後來住持一方，有僧人問：『如何是佛法大意？』禪師回答：『蜀地用鑌鐵（一種精煉的鋼鐵）。』

駙馬都尉李遵勖居士（Li Zunxu，北宋駙馬都尉，虔誠的佛教居士）

拜訪谷隱禪師，詢問出家的事情。谷隱禪師用崔趙公問徑山禪師的公案來回答他。李遵勖當即開悟，作偈說：『學道須是鐵漢，著手心頭便判。直趣無上菩提，一切是非莫管。』學道必須是意志堅定的人，一旦開始就要在心中做出決斷。直接追求無上菩提，不要管一切是非。李遵勖一天與堅上座送別。李遵勖問：『最近離開上黨，到達中都，剛剛開始交談，又立刻返回。指著雲屏山的翠綠山峰，拜訪雪嶺的清澈溪流。請問，此處和彼處的事情究竟是怎麼回事？』堅上座說：『利劍拂開天地靜，霜刀才舉鬥牛寒。』李遵勖說：『恰好今天我耳聾了。』堅上座說：『一箭落雙鵰。』李遵勖說：『上座為什麼穿著草鞋睡覺？』堅上座用衣袖一拂。李遵勖低頭說：『今天可謂是被降伏了。』堅上座說：『普化（一位禪宗人物）出僧堂。』李遵勖臨終時，膈胃躁熱。有尼姑道堅說：『眾生見劫盡，大火所燒時，都尉切宜照管主人公。』李遵勖說：『大師為我煎一服藥來。』道堅無言以對。

【English Translation】 English version 『Do not let the mountain boy sweep before the gate, let pine needles scatter on the forking road.』 Don't have the mountain boy sweep in front of the gate, let pine needles scatter on the crossroads. 『Clearly no enlightenment in the lecture hall, clinging to methods leads to delusion.』 If you consider yourself enlightened, you are actually deluded. If you cling to any method, you will lose the truth. 『Sun rises without clouds, beautiful sky shines everywhere.』 The sun rises, without clouds obscuring it, the beautiful sky shines upon the earth. 『No obstruction in the eyes, emptiness is fundamentally without flowers.』 There is no obstruction in the eyes, and in emptiness there are fundamentally no flowers. 『Do not speak carelessly before the unwise.』 Do not speak carelessly in front of those without wisdom. Attend!

Zen Master Yunmen Xianqin of Yuezhou (Yunmen Xianqin, a Zen master of the Yunmen School)

Ascended the hall. Paused for a long time and said: 『What a good topic!』 If you go to other places to study, do not speak carelessly.』 Then he descended from the seat.

Zen Master Yongqing Guangpu of Guozhou (Yongqing Guangpu, a Zen master of Yongqing Temple in Guozhou)

Initially asked Zen Master Guyin: 『The ancients said, tomorrow there will be a vegetarian feast at the Great Compassion Monastery, what is the meaning?』 Zen Master Guyin replied: 『The sun rises from the southeast, (the monk) sits there, and does not raise his head even when it is cold.』 The Zen master entered Zen Master Guyin's room, and Zen Master Guyin asked: 『How do you understand the previous cause and condition?』 The Zen master replied: 『If understood, it is used on the way; if not understood, it is spread in the mundane world.』 Zen Master Guyin said: 『Not thorough enough, say it again.』 The Zen master flicked his sleeve and left. Later, as an abbot, a monk asked: 『What is the great meaning of the Buddha-dharma?』 The Zen master replied: 『Shu (ancient name for Sichuan) uses bintie (a type of refined steel).』

Layman Li Zunxu, Military Commissioner (Li Zunxu, a military commissioner of the Northern Song Dynasty, a devout Buddhist layman)

Visited Zen Master Guyin and asked about becoming a monk. Zen Master Guyin answered him with the case of Cui Zhao Gong asking Zen Master Jingshan. Li Zunxu immediately became enlightened and composed a verse: 『To study the Way, one must be an iron man, once started, make a decision in your heart. Go straight to unsurpassed Bodhi, do not care about all right and wrong.』 To study the Way, one must be a person of strong will, and once started, make a decision in your heart. Directly pursue unsurpassed Bodhi, and do not care about all right and wrong. One day, Li Zunxu was seeing off Senior Monk Jian. Li Zunxu asked: 『Recently left Shangdang, arrived in Zhongdu, just started talking, and immediately returned. Pointing to the green peaks of Yunping Mountain, visiting the clear streams of Xueling. May I ask, what exactly is the matter here and there?』 Senior Monk Jian said: 『A sharp sword sweeps away the stillness of heaven and earth, a frosty blade raises and the Dipper grows cold.』 Li Zunxu said: 『It just so happens that I am deaf today.』 Senior Monk Jian said: 『One arrow fells two eagles.』 Li Zunxu said: 『Why does the senior monk sleep in straw sandals?』 Senior Monk Jian flicked his sleeve. Li Zunxu lowered his head and said: 『Today I can be said to have been subdued.』 Senior Monk Jian said: 『Puhua (a Zen figure) leaves the monks' hall.』 When Li Zunxu was dying, his diaphragm and stomach were restless and hot. A nun, Daojian, said: 『When sentient beings see the end of the kalpa, when the great fire burns, the commissioner should carefully take care of the master.』 Li Zunxu said: 『Master, brew me a dose of medicine.』 Daojian was speechless.

語。公曰。這師姑藥也不會煎得。公與慈明問答罷。泊然而終。語見慈明傳中。

英公夏竦居士

字子喬。自契機于谷隱。日與老衲游。偶上藍溥禪師至。公問。百骸潰散時。那個是長老自家底。藍曰。前月二十離蘄陽。公休去。藍卻問。百骸潰散時。那個是相公自家底。公便喝。藍曰。喝則不無。畢竟那個是相公自家底。公對以偈曰。休認風前第一機。太虛何處著思惟。山僧若要通訊息。萬里無雲月上時。藍曰。也是弄精魂。

廣慧璉禪師法嗣

東京華嚴道隆禪師

初參石門徹和尚。問曰。古者道。但得隨處安閑。自然合他古轍。雖有此語。疑心未歇時如何。門曰。知有乃可隨處安閑。如人在州縣住。或聞。或見。千奇百怪。他總將作尋常。不知有而安閑。如人在村落住。有少聲色則驚怪傳說。師于言下有省。門盡授其洞上厥旨。后為廣慧嗣。一日福嚴承和尚問曰。禪師親見石門。如何卻嗣廣慧。師曰。我見廣慧。渠欲剃髮。使我擎凳子來。慧曰。道者我有凳子詩聽取。乃曰。放下便平穩。我時便肯伊。因敘在石門處所得。廣慧曰。石門所示。如百味珍羞。祇是飽人不得。師至和初。游京客景德寺。日縱觀都市。歸常二鼓。一夕不得入。臥于門之下。仁宗皇帝夢。至寺門見龍蟠地驚

【現代漢語翻譯】現代漢語譯本：語。公說：『這師姑連藥都不會煎。』公與慈明問答完畢，安然去世。事蹟見於《慈明傳》中。

英公夏竦居士（字子喬）

自從在谷隱處領悟禪機后，每天與老僧們交往。一次，藍溥禪師來訪，公問：『百骸潰散時（指死亡時），哪個是長老您自己的？』藍說：『前月二十日離開蘄陽。』公說：『休去（停止，作罷）。』藍反問：『百骸潰散時，哪個是相公您自己的？』公便喝斥。藍說：『喝斥則不無，但到底哪個是相公您自己的？』公以偈語回答說：『休認風前第一機（不要認為風前的燈是第一玄機），太虛何處著思惟（在太空中哪裡可以安放思惟）？山僧若要通訊息（我若要傳遞訊息），萬里無雲月上時（就像萬里無雲時月亮升起）。』藍說：『也是弄精魂（也是在賣弄精神）。』

廣慧璉禪師法嗣

東京華嚴道隆禪師

最初參訪石門徹和尚，問道：『古人說：只要隨處安閑，自然符合古人的軌跡。』雖有此語，疑心未消時如何？』石門說：『知道有，才可以隨處安閑。』比如人住在州縣，或聽或見，千奇百怪，他都當作尋常事。不知有而安閑，比如人住在村落，有少許聲色就驚怪傳說。』禪師在言下有所領悟。石門盡數傳授其洞上宗的要旨。後來成為廣慧的法嗣。一日，福嚴承和尚問道：『禪師您親身見過石門，為何卻嗣廣慧？』禪師說：『我見廣慧時，他要剃髮，讓我拿凳子來。』廣慧說：『道者，我有一首凳子詩，你聽著：放下便平穩。』我當時便認可了他。』因此敘述在石門處所得的領悟。廣慧說：『石門所示，如百味珍羞，只是飽人不得（只是不能讓人飽腹）。』師至和初年，遊歷京城客居景德寺，每天縱情觀賞都市風光，回來常常是二更時分。一晚不得入寺，便睡在寺門之下。仁宗皇帝做夢，到寺門見到龍蟠在地，驚

【English Translation】 English version: He spoke. The Duke said, 'This nun doesn't even know how to decoct medicine.' After the Duke finished his dialogue with Ciming, he passed away peacefully. This account is found in the biography of Ciming.

Layman Xia Song (英公夏竦) of Ying Prefecture, styled Ziqiao (字子喬)

Since realizing the Zen opportunity at Guyin, he spent his days with old monks. Once, when Chan Master Lanpu (藍溥) arrived, the Duke asked, 'When the hundred bones disintegrate (referring to death), which one is the Elder's own?' Lan replied, 'I left Qiyang on the twentieth of last month.' The Duke said, 'Stop (cease, give up).' Lan then asked, 'When the hundred bones disintegrate, which one is the Prime Minister's own?' The Duke immediately shouted. Lan said, 'Shouting is not absent, but ultimately, which one is the Prime Minister's own?' The Duke responded with a verse: 'Do not recognize the first opportunity before the wind (do not think the lamp before the wind is the first mystery), where in the void can thoughts be placed? If this monk wants to communicate news, it is like when the moon rises in a cloudless sky for ten thousand miles.' Lan said, 'It is also manipulating the spirit (also showing off spirit).'

Dharma Heir of Chan Master Guanghui Lian (廣慧璉)

Chan Master Daolong (道隆) of Huayan Temple in Tokyo

Initially, he visited Abbot Che (徹) of Shimen (石門), asking, 'The ancients said: 'Only by being at ease everywhere can one naturally accord with the ancient path.' Although there is this saying, what if doubt remains unresolved?' Shimen said, 'Knowing existence allows one to be at ease everywhere.' For example, people living in a prefecture or county hear and see all kinds of strange things, but they treat them as ordinary. Not knowing existence and being at ease is like people living in a village, who are surprised and spread rumors about even slight sounds and sights.' The Chan Master had an awakening upon hearing these words. Shimen fully imparted the essentials of the Caodong (洞上) sect to him. Later, he became Guanghui's Dharma heir. One day, Abbot Cheng (承) of Fuyan (福嚴) asked, 'Chan Master, you personally saw Shimen, so why did you become Guanghui's heir?' The Chan Master said, 'When I saw Guanghui, he wanted to shave his head and asked me to bring a stool.' Guanghui said, 'Daoist, I have a stool poem for you to hear: 'Putting it down is stable.' I then acknowledged him.' Therefore, he recounted the understanding he gained at Shimen. Guanghui said, 'What Shimen showed is like a hundred delicacies, but it cannot satisfy people (it cannot fill the stomach).' In the early years of Zhihe, the Master traveled to the capital and stayed at Jingde Temple. Every day, he indulged in viewing the city scenery, returning often at the second watch. One night, he could not enter the temple and slept under the temple gate. Emperor Renzong dreamed that he went to the temple gate and saw a dragon coiled on the ground, startled.

覺。中夜遣中使視之。睹師熟睡鼻鼾。撼之驚矍。問名歸奏。帝聞名道隆。乃喜曰。吉徴也。明日召至便殿。問宗旨。師奏對詳允。帝大悅。后以偈句相酬唱。絡繹于道。或入對留宿禁中。禮遇特厚。賜號應制明悟禪師。皇祐間。詔大覺璉禪師于化成殿演法。召師問話。機鋒迅捷。帝大悅。侍衛皆山呼。師即奏䟽。舉璉自代。禁林待問。秘殿譚禪。乞歸廬山。帝覽表不允。有旨于曹門外建精舍延師。賜號華嚴禪院。開堂。僧問。如何是道。師曰。高高低低。曰如何是道中人。師曰。腳瘦草鞋寬。師年八十餘。示寂于盛暑。安坐七日。手足柔和。全身塔于寺之東。

臨江軍慧力慧南禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。鐵牛不吃欄邊草。直上須彌頂上眠。曰恁么則。昔日汝陽親得旨。臨江今日大敷揚。師曰。禮拜了退。問如何是佛。師曰。頭大尾小。曰未曉玄言。乞師再指。師曰。眉長三尺二。曰恁么則。人人皆頂戴。見者盡攢眉。師長噓一聲。僧拍一拍便禮拜。師曰。一任𨁝跳。

汝州廣慧德宣禪師

僧問。祖祖相傳傳祖印。師今得法嗣何人。師曰。仲氏吹塤。伯氏吹篪。曰恁么則廣慧的子。首山親孫也。師曰。椽堆里坐地。不打阇黎。

文公楊億居士

字大年。幼舉

【現代漢語翻譯】現代漢語譯本覺（指禪宗的覺悟）。宋真宗皇帝於半夜派遣內侍去檢視。內侍看到禪師睡得很熟，還打著鼾。搖醒他后，禪師顯得驚慌失措。內侍問了他的名字后回去稟告。皇帝聽聞禪師道行高隆，非常高興，說：『這是吉祥的徵兆啊。』第二天，皇帝召見禪師到便殿，詢問禪宗的宗旨。禪師的回答詳細而恰當，皇帝非常高興。之後，他們以偈句互相酬唱，這樣的佳話在京城傳開。有時禪師入宮對答，甚至留在宮中過夜，皇帝給予他特別優厚的禮遇，賜號『應制明悟禪師』。皇祐年間，皇帝下詔讓大覺璉禪師在化成殿演法，召見禪師問話，禪師的機鋒迅捷，皇帝非常高興，侍衛們都高呼萬歲。禪師隨即上奏，舉薦璉禪師代替自己，留在禁宮中接受皇帝的垂詢，在秘殿中談論禪理，並請求返回廬山。皇帝看了奏章后沒有批準，下旨于曹門外建造精舍來供養禪師，賜號『華嚴禪院』。開堂說法時，有僧人問：『什麼是道？』禪師說：『高高低低。』僧人問：『什麼是道中人？』禪師說：『腳瘦草鞋寬。』禪師八十多歲時，在盛夏圓寂。安詳地坐了七天，手足依然柔軟，全身被安葬在寺廟的東邊。

臨江軍慧力慧南禪師

有僧人問：『禪師您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』禪師說：『鐵牛不吃欄邊的草，逕直登上須彌山的頂峰睡覺。』僧人說：『既然如此，那麼昔日汝陽禪師親自得到了您的旨意，今日您在臨江大力弘揚佛法。』禪師說：『禮拜後退下吧。』有人問：『什麼是佛？』禪師說：『頭大尾小。』僧人說：『我不明白這玄妙的語言，請禪師再次指點。』禪師說：『眉毛長三尺二。』僧人說：『既然如此，那麼人人都會頂戴您，見到您的人都會皺著眉頭思考。』禪師長嘆一聲，僧人拍了一下手便禮拜。禪師說：『隨你跳吧。』

汝州廣慧德宣禪師

有僧人問：『祖師們代代相傳祖印，禪師您如今得法于哪位祖師？』禪師說：『仲氏吹塤，伯氏吹篪。』僧人說：『既然如此，那麼您就是廣慧禪師真正的子孫，首山禪師的親孫了。』禪師說：『坐在椽堆里，不打阇黎（指僧人）。』

文公楊億居士（字大年），年幼時就被舉薦。

【English Translation】 English version Jue (referring to the enlightenment in Zen Buddhism). Emperor Zhenzong of Song Dynasty dispatched an inner servant in the middle of the night to check on him. The servant saw the master sleeping soundly and snoring. He shook him awake, and the master looked startled. The servant asked his name and reported back. The Emperor, hearing of the master's profound Taoist practice, was very pleased and said, 'This is an auspicious sign.' The next day, the Emperor summoned the master to the side hall and asked about the tenets of Zen Buddhism. The master's answers were detailed and appropriate, and the Emperor was very pleased. Afterwards, they exchanged verses with each other, and such stories spread throughout the capital. Sometimes the master would enter the palace to answer questions and even stay overnight in the palace, receiving particularly generous treatment from the Emperor, who bestowed upon him the title 'Imperial-Ordained Enlightened Zen Master'. During the Huangyou period, the Emperor ordered Zen Master Dajue Lian to expound the Dharma in the Huacheng Hall, and summoned the master to ask questions. The master's responses were quick and sharp, and the Emperor was very pleased. The guards all shouted 'Long live the Emperor'. The master then submitted a memorial, recommending Zen Master Lian to replace him, remaining in the forbidden palace to receive the Emperor's inquiries, discussing Zen principles in the secret hall, and requesting to return to Mount Lu. The Emperor read the memorial and did not approve it, but instead ordered the construction of a refined residence outside the Cao Gate to support the master, bestowing upon it the name 'Huayan Zen Monastery'. When he began to preach, a monk asked, 'What is the Tao?' The master said, 'High and low.' The monk asked, 'What is a person of the Tao?' The master said, 'Thin feet and wide straw sandals.' The master passed away in the heat of summer at the age of eighty. He sat peacefully for seven days, his hands and feet still soft, and his whole body was buried to the east of the temple.

Zen Master Huinan of Huili, Linjiang Army

A monk asked, 'Whose tune does the master sing? Whose lineage does your Zen tradition follow?' The master said, 'The iron ox does not eat the grass by the fence, but goes straight to the top of Mount Sumeru to sleep.' The monk said, 'If that is so, then in the past, Zen Master Ruyang personally received your decree, and today you are greatly promoting the Dharma in Linjiang.' The master said, 'Bow and retreat.' Someone asked, 'What is Buddha?' The master said, 'Big head and small tail.' The monk said, 'I do not understand this profound language, please give me further guidance.' The master said, 'Eyebrows three feet two inches long.' The monk said, 'If that is so, then everyone will revere you, and those who see you will frown in thought.' The master sighed deeply, and the monk clapped his hands and bowed. The master said, 'Jump as you please.'

Zen Master Dexuan of Guanghui, Ruzhou

A monk asked, 'The patriarchs have passed down the ancestral seal from generation to generation, from whom did you receive the Dharma?' The master said, 'Zhong plays the Xun (ocarina), and Bo plays the Chi (bamboo flute).' The monk said, 'If that is so, then you are the true descendant of Zen Master Guanghui, and the direct grandson of Zen Master Shoushan.' The master said, 'Sitting in a pile of rafters, not hitting the Jhelum (referring to monks).'

Layman Yang Yi, Duke Wen (style name Danian), was recommended at a young age.

神嬰。及壯負才名。而未知有佛。一日過同僚。見讀金剛經。笑且罪之。彼讀自若。公疑之曰。是豈出孔孟之右乎。何佞甚。因閱數板懵然。始少敬信。後會翰林李公維。勉令參問。及由秘書監。出守汝州。首謁廣慧。慧接見。公便問。布鼓當軒擊。誰是知音者。慧曰。來風深辯。公曰恁么則禪客相逢祇彈指也。慧曰。君子可入。公應喏喏。慧曰。草賊大敗。夜語次。慧曰。秘監曾與甚人道話來。公曰。某曾問云巖諒監寺。兩個大蟲相咬時如何。諒曰。一合相。某曰我祇管看。未審恁么道。還得么。慧曰。這裡即不然。公曰。請和尚別一轉語。慧以手作拽鼻勢曰。這畜生更𨁝跳在。公于言下脫然無疑。有偈曰。八角磨盤空里走。金毛獅子變作狗。擬欲將身北斗藏。應須合掌南辰后。復杼其師承密證。寄李翰林曰。病夫夙以頑憃獲受獎顧。預聞南宗之旨。久陪上國之遊。動靜諮詢。周旋䇿發。俾其刳心之有詣。牆面之無慚者。誠出於席間床下矣。矧又故安公大師。每垂誘導。自雙林滅影。只履西歸。中心浩然罔知所止。仍歲沉痾。神慮迷恍。殆及小間。再辯方位。又得雲門諒公大士見顧蓬蒿。諒之旨趣。正與安公同轍。並自廬山云居歸宗而來。皆是法眼之流裔。去年假守茲郡。適會廣慧禪伯。實承嗣南院念。念嗣風穴。

【現代漢語翻譯】現代漢語譯本：神嬰（人名，或指具有神性的嬰兒）。等到長大后，憑藉才華和名聲而聞名，但還不知道有佛的存在。一天，他去拜訪一位同僚，看到同僚在讀《金剛經》。他嘲笑並且指責同僚。那位同僚卻像沒發生什麼一樣繼續讀經。神嬰心中疑惑，說道：『這難道比孔孟之道還要高明嗎？怎麼如此諂媚！』於是他自己也翻閱了幾頁經書，但卻一無所知。開始稍微有些敬畏和相信。後來，他結識了翰林李公維，李公維勸他去參訪請教。等到他從秘書監的職位上調任汝州做長官，他首先去拜訪了廣慧禪師。廣慧禪師接見了他。神嬰便問道：『把布做的鼓放在大堂中央敲打，誰是能夠聽懂這聲音的人呢？』廣慧禪師回答說：『來時的風已經做了深刻的辨析。』神嬰說：『既然這樣，那麼禪客相逢就只需要彈指就可以了。』廣慧禪師說：『君子可以入門了。』神嬰應聲說『是是』。廣慧禪師說：『草寇已經被徹底擊敗了。』晚上談話時，廣慧禪師問：『秘監您曾經和什麼人談論過佛法？』神嬰回答說：『我曾經問過云巖諒監寺，兩個大蟲（老虎）互相撕咬的時候會怎麼樣？諒監寺回答說：『一合相（融為一體）。』我說：『我只是在一旁觀看。』不知道這樣說，可以嗎？』廣慧禪師說：『這裡不是這樣說的。』神嬰說：『請和尚您換一種說法。』廣慧禪師用手做了個拽鼻子的動作，說：『這畜生更加蹦跳了。』神嬰在聽到這句話的當下，徹底消除了心中的疑惑。他作了一首偈語說：『八角磨盤在空中行走，金毛獅子變成了狗。想要把身體藏到北斗星後面，也應該合掌向著南辰星。』他又詳細地敘述了他師承的秘密印證，寄給李翰林說：『我這個有病的人，因為愚笨而受到您的獎掖和關照，很早就聽聞了南宗的宗旨，長期陪伴您在上京遊歷。一舉一動都向您請教，一言一行都由您指點。使我能夠虛心求教，不至於像面壁一樣毫無進展，這實在是得益於在您席間和床下的學習啊。更何況還有已故的安公大師，經常引導我。自從雙林示滅，只履西歸（指達摩祖師），我心中茫然不知所措。加上常年沉疴，精神恍惚，幾乎到了迷失方向的地步，經過再次辨別方位，又得到雲門諒公大士的關照。諒公的旨趣，正與安公相同。他們都來自廬山云居歸宗，都是法眼宗的後裔。去年我代理此郡的長官，恰好遇到廣慧禪伯，他確實是繼承了南院唸的法脈。南院念又繼承了風穴的法脈。』

【English Translation】 English version: Shen Ying (a personal name, or referring to a divine infant). When he grew up, he became known for his talent and reputation, but he did not know of the existence of the Buddha. One day, he visited a colleague and saw him reading the Diamond Sutra. He laughed and blamed his colleague. The colleague continued reading as if nothing had happened. Shen Ying was puzzled and said, 'Is this more profound than the teachings of Confucius and Mencius? How can it be so flattering!' So he read a few pages of the scripture himself, but he didn't understand anything. He began to have some respect and belief. Later, he met Hanlin Li Gongwei, who advised him to consult and learn. When he was transferred from the position of Secretary Supervisor to Ruzhou as the chief official, he first visited Zen Master Guanghui. Zen Master Guanghui received him. Shen Ying then asked, 'Striking a cloth drum in the center of the hall, who is the one who can understand this sound?' Zen Master Guanghui replied, 'The wind that came has already made a deep analysis.' Shen Ying said, 'In that case, when Zen practitioners meet, they only need to snap their fingers.' Zen Master Guanghui said, 'A gentleman can enter.' Shen Ying responded 'Yes, yes.' Zen Master Guanghui said, 'The bandits have been completely defeated.' During the evening conversation, Zen Master Guanghui asked, 'Secretary Supervisor, who have you discussed the Dharma with?' Shen Ying replied, 'I once asked Supervisor Yunyan Liang, what happens when two big worms (tigers) bite each other? Supervisor Liang replied, 'A single phase (becoming one).' I said, 'I'm just watching from the side.' I don't know if it's okay to say that?' Zen Master Guanghui said, 'It's not said like that here.' Shen Ying said, 'Please, Master, change your way of saying it.' Zen Master Guanghui made a gesture of pulling his nose with his hand and said, 'This beast is jumping even more.' Shen Ying, upon hearing these words, completely eliminated the doubts in his heart. He composed a verse saying: 'An octagonal millstone walks in the sky, a golden-haired lion transforms into a dog. If you want to hide your body behind the Big Dipper, you should also put your palms together towards the Southern Star.' He also described in detail the secret verification of his lineage, and sent it to Hanlin Li, saying: 'I, a sick man, have received your praise and care because of my stupidity. I have long heard the tenets of the Southern School and have accompanied you on your travels in the capital for a long time. I consult you in every move and you guide me in every word and deed. This has enabled me to humbly seek advice and not be as stagnant as facing a wall, which is really due to learning at your seat and under your bed. What's more, there is also the late Master An Gong, who often guided me. Since the extinction in Shuanglin and the return of the single shoe to the West (referring to Bodhidharma), I have been at a loss. In addition, I have been suffering from chronic illness for many years, and my mind is in a trance, almost to the point of losing my way. After re-identifying the direction, I also received the care of Great Master Yunmen Liang. Master Liang's purpose is the same as Master An Gong's. They all came from Guizong in Yunju Mountain, Lushan, and are all descendants of the Fayan School. Last year, I was the acting chief of this prefecture and happened to meet Zen Master Guanghui, who indeed inherited the Dharma lineage of Nanyuan Nian. Nanyuan Nian then inherited the Dharma lineage of Fengxue.'

穴嗣先南院。南院嗣興化。興化嗣臨濟。臨濟嗣黃檗。黃檗嗣百丈。丈嗣馬祖。祖出讓和尚。讓即曹溪之長嫡也。齋中務簡。退食之暇。或坐邀而至。或命駕從之。請扣無方。蒙滯頓釋。半歲之後。嚝然弗疑。如忘忽記。如睡忽覺。平昔礙膺之物。嚗然自落。積劫未明之事。廓爾現前。固亦抉擇之洞分。應接之無蹇矣。重念先德率多參尋。如雪峰。九上洞山三到投子。遂嗣德山。臨濟得法于大愚。終承黃檗。云巖多蒙道吾訓誘。乃為藥山之子。丹霞親承馬祖印可。而終作石頭之裔。在古多有。于理無嫌。病夫。今繼紹之緣。實屬於廣慧。而提激之。自良出於鰲峰也。欣幸欣幸。公問廣慧曰。承和尚有言。一切罪業皆因財寶所生。勸人疏於財利。況南閻浮提眾生。以財為命。邦國以財聚人。教中有財法二施。何得勸人疏財乎。慧曰。幡竿尖上鐵龍頭。公曰。海壇馬子似驢大。慧曰。楚雞不是丹山鳳。公曰。佛滅二千歲。比丘少慚愧。公置一百問。請廣慧答。慧一一答回。公問李都尉曰。釋迦六年苦行。成得甚麼事。尉曰。擔折知柴重。公因微恙。問環大師曰。某今日忽違和。大師慈悲如何醫療。環曰。丁香湯一碗。公便作吐勢。環曰。恩愛成煩惱。環為煎藥次。公叫曰。有賊。環下藥于公前。叉手側立。公瞠目視之曰。

【現代漢語翻譯】現代漢語譯本穴嗣先南院（寺廟名）。南院嗣興化（人名）。興化嗣臨濟（人名）。臨濟嗣黃檗（人名）。黃檗嗣百丈（人名）。百丈嗣馬祖（人名）。馬祖出於讓和尚門下。讓和尚是曹溪（地名）的正統繼承人。齋戒期間力求簡樸。退食之後，有時靜坐等待來訪者，有時命人駕車去拜訪。請教問題沒有固定的方式，疑惑之處立刻得到解答。過了半年之後，心中豁然開朗，不再有任何懷疑，就像忘記了什麼又忽然記起，就像睡著了忽然醒來。平時阻礙胸懷的事物，一下子都脫落了。積累了無數劫都未能明白的事情，一下子都清晰地呈現在眼前。確實是決斷選擇非常明確，應對事物沒有阻礙了。我再次想到以前的先輩大德大多通過參訪尋道，比如雪峰（人名），九次登上洞山（地名），三次到達投子（地名），最終繼承了德山（人名）的道統。臨濟從大愚（人名）那裡得到佛法，最終繼承了黃檗的道統。云巖（人名）多次得到道吾（人名）的教導，成爲了藥山（人名）的弟子。丹霞（人名）親自得到馬祖的印可，最終成爲了石頭（人名）的後裔。這樣的例子在古代有很多，在道理上也沒有什麼不妥。我，現在繼承道統的因緣，實際上屬於廣慧（人名），而提拔激勵我的，自然是鰲峰（地名）的良（人名）禪師。真是可喜可賀。您問廣慧禪師說：『聽說和尚您說過，一切罪業都是因為財寶而產生的，勸人疏遠財利。況且南閻浮提（佛教術語，指我們所居住的這個世界）的眾生，把錢財當作生命，國家用錢財來聚集人民。佛教中有財施和法施兩種佈施，為什麼您要勸人疏遠錢財呢？』廣慧禪師說：『幡竿頂上的鐵龍頭。』您說：『海壇（地名）的馬駒像驢一樣大。』廣慧禪師說：『楚地的雞不是丹山的鳳凰。』您說：『佛陀滅度二千年，比丘（佛教出家人）很少有慚愧之心。』您提出了一百個問題，請廣慧禪師回答。廣慧禪師一一作了回答。您問李都尉說：『釋迦牟尼（佛教創始人）六年苦行，成就了什麼事情？』李都尉說：『擔子折斷了才知道柴火重。』您因為稍微有些不舒服，問環大師說：『我今天忽然感到不適，大師慈悲，如何醫治？』環大師說：『丁香湯一碗。』您就作嘔吐的樣子。環大師說：『恩愛變成煩惱。』環大師正在煎藥的時候，您叫道：『有賊！』環大師把藥放在您面前，合掌站立在一旁。您睜大眼睛看著他說：

【English Translation】 English version Xue succeeded Xian Nanyuan (temple name). Nanyuan succeeded Xinghua (person's name). Xinghua succeeded Linji (person's name). Linji succeeded Huangbo (person's name). Huangbo succeeded Baizhang (person's name). Baizhang succeeded Mazu (person's name). Mazu came from the monk Rang. Rang was the legitimate successor of Caoxi (place name). During the fasting period, he strived for simplicity. After meals, he would sometimes sit and wait for visitors, or order a carriage to visit them. There was no fixed way to ask questions, and doubts were immediately resolved. After half a year, his mind was enlightened and he no longer had any doubts, as if he had forgotten something and suddenly remembered it, as if he had fallen asleep and suddenly woke up. The things that had been hindering his chest fell off all at once. The things that had not been understood for countless kalpas (aeons) appeared clearly before him all at once. Indeed, the decisions were very clear, and there were no obstacles in dealing with things. I thought again that the previous virtuous monks mostly sought the Way through visiting and learning, such as Xuefeng (person's name), who climbed Dongshan (place name) nine times and arrived at Touzi (place name) three times, and finally inherited the lineage of Deshan (person's name). Linji obtained the Dharma from Dayu (person's name) and eventually inherited the lineage of Huangbo. Yunyan (person's name) was repeatedly taught by Daowu (person's name) and became a disciple of Yaoshan (person's name). Danxia (person's name) personally received the approval of Mazu and eventually became a descendant of Shitou (person's name). There were many such examples in ancient times, and there was nothing wrong with it in principle. I, now the karmic connection to inherit the Dharma, actually belongs to Guanghui (person's name), and the one who promoted and encouraged me is naturally the Chan master Liang (person's name) of Aofeng (place name). How gratifying and fortunate. You asked Chan Master Guanghui: 'I heard that you said that all sins are caused by wealth, and you advise people to stay away from wealth. Moreover, the sentient beings of Jambudvipa (Buddhist term, referring to the world we live in) regard money as life, and countries use money to gather people. In Buddhism, there are two kinds of giving: material giving and Dharma giving. Why do you advise people to stay away from wealth?' Chan Master Guanghui said: 'The iron dragon head on the tip of the flagpole.' You said: 'The foal of Haitan (place name) is as big as a donkey.' Chan Master Guanghui said: 'The chicken of Chu is not the phoenix of Danshan.' You said: 'Two thousand years after the Buddha's Nirvana, few Bhikkhus (Buddhist monks) have a sense of shame.' You asked a hundred questions and asked Chan Master Guanghui to answer. Chan Master Guanghui answered them one by one. You asked Li Duwei: 'What did Shakyamuni (founder of Buddhism) achieve after six years of ascetic practice?' Li Duwei said: 'You only know the weight of firewood when the load breaks the carrying pole.' Because you felt slightly unwell, you asked Master Huan: 'I suddenly feel unwell today. Master, with your compassion, how can you cure me?' Master Huan said: 'A bowl of clove soup.' You pretended to vomit. Master Huan said: 'Love turns into煩惱 (troubles).' While Master Huan was decocting the medicine, you shouted: 'There are thieves!' Master Huan put the medicine in front of you, put his hands together and stood aside. You stared at him and said:

少叢林漢。環拂袖而出。又一日問曰。某四大將欲離散。大師如何相救。環乃槌胸三下。公曰。賴遇作家。環曰。幾年學佛法。俗氣猶未除。公曰。禍不單行。環作噓噓聲。公書偈遺李都尉曰。漚生與漚滅。二法本來齊。欲識真歸處。趙州東院西。尉見遂曰。泰山廟裡賣紙錢。尉即至。公已逝矣。

南嶽下十一世

石霜圓禪師法嗣

洪州翠巖可真禪師

福州人也。嘗參慈明。因之金鑾。同善侍者坐夏。善乃慈明高第。道吾真楊岐會皆推伏之。師自負親見慈明。天下無可意者。善與語知其未徹。笑之。一日山行舉論鋒發。善拈一片瓦礫。置磐石上曰。若向這裡下得一轉語。許你親見慈明。師左右視擬對之。善叱曰。佇思停機。情識未透。何曾夢見。師自愧悚。即還石霜。慈明見來叱曰。本色行腳人。必知時節。有甚急事。夏未了早已至此。師泣曰。被善兄毒心終礙塞人。故來見和尚。明遽問。如何是佛法大意。師曰。無雲生嶺上。有月落波心。明嗔目喝曰。頭白齒豁。猶作這個見解。如何脫離生死。師悚然求指示。明曰。汝問我。師理前語問之。明震聲曰。無雲生嶺上。有月落波心。師于言下大悟。師爽氣逸出。機辯迅捷。叢林憚之。住翠巖日。僧問。如何是佛。師曰。同坑無異土。問如何是

【現代漢語翻譯】少叢林漢（指翠巖可真禪師）。環拂袖而出。又一日問曰：『某四大將欲離散，大師如何相救？』環乃槌胸三下。公曰：『賴遇作家。』環曰：『幾年學佛法，俗氣猶未除。』公曰：『禍不單行。』環作噓噓聲。公書偈遺李都尉曰：『漚生與漚滅，二法本來齊。欲識真歸處，趙州東院西。』尉見遂曰：『泰山廟裡賣紙錢。』尉即至，公已逝矣。

南嶽下十一世

石霜圓禪師法嗣

洪州翠巖可真禪師

福州人也。嘗參慈明（禪師名）。因之金鑾（地名），同善侍者坐夏。善乃慈明高第，道吾真（禪師名）、楊岐會（禪師名）皆推伏之。師自負親見慈明，天下無可意者。善與語知其未徹，笑之。一日山行舉論鋒發，善拈一片瓦礫，置磐石上曰：『若向這裡下得一轉語，許你親見慈明。』師左右視擬對之。善叱曰：『佇思停機，情識未透，何曾夢見。』師自愧悚，即還石霜。慈明見來叱曰：『本色行腳人，必知時節，有甚急事，夏未了早已至此？』師泣曰：『被善兄毒心終礙塞人，故來見和尚。』明遽問：『如何是佛法大意？』師曰：『無雲生嶺上，有月落波心。』明嗔目喝曰：『頭白齒豁，猶作這個見解，如何脫離生死？』師悚然求指示。明曰：『汝問我。』師理前語問之。明震聲曰：『無雲生嶺上，有月落波心。』師于言下大悟。師爽氣逸出，機辯迅捷，叢林憚之。住翠巖日，僧問：『如何是佛？』師曰：『同坑無異土。』問：『如何是』

【English Translation】 A young monk from the monastery, Huan, flung his sleeves and left. Another day, he asked, 'The four great elements of someone are about to scatter; how can the master save them?' Huan then struck his chest three times. The master said, 'Fortunately, I've encountered a master.' Huan said, 'After years of studying the Buddha's teachings, worldly habits still haven't been eliminated.' The master said, 'Misfortunes never come singly.' Huan made a hissing sound. The master wrote a verse for Military Commissioner Li, saying, 'The arising and ceasing of bubbles are fundamentally equal. If you want to know the true place to return, it's west of Zhao Zhou's East Courtyard.' When the commissioner saw it, he said, 'Selling paper money at the Taishan Temple.' The commissioner arrived, but the master had already passed away.

Eleventh Generation Below Nan Yue

Disciple of Zen Master Yuán of Shishuang

Zen Master Kezhen of Cuiyan in Hongzhou

He was a native of Fuzhou. He once visited Cí Míng (Zen Master's name). Because of this, he stayed at Jin Luan (place name), sharing the summer retreat with Attendant Shan. Shan was Cí Míng's top disciple, and Daowu Zhen (Zen Master's name) and Yangqi Hui (Zen Master's name) both respected him. The master was confident that he had personally seen Cí Míng, and there was nothing in the world that satisfied him. Shan spoke with him and knew that he hadn't fully understood, so he laughed at him. One day, while walking in the mountains, they engaged in a sharp debate. Shan picked up a piece of tile and placed it on a boulder, saying, 'If you can give a turning word here, I'll acknowledge that you've personally seen Cí Míng.' The master looked around, intending to respond. Shan scolded him, saying, 'Lingering in thought and stopping the mechanism, your emotional knowledge hasn't penetrated; you haven't even dreamed of it.' The master felt ashamed and frightened, and immediately returned to Shishuang. Cí Míng saw him and scolded him, saying, 'A true traveling monk must know the seasons. What urgent matter is it that you've arrived here before the summer retreat is over?' The master wept and said, 'I've been obstructed by Brother Shan's poisonous mind, so I've come to see you, Venerable.' Cí Míng immediately asked, 'What is the great meaning of the Buddha's teachings?' The master said, 'No clouds arise on the ridge, and the moon falls into the heart of the waves.' Cí Míng glared and shouted, 'With white hair and missing teeth, you still have this kind of understanding? How will you escape birth and death?' The master was frightened and sought instruction. Cí Míng said, 'You ask me.' The master repeated his previous words and asked him. Cí Míng thundered, 'No clouds arise on the ridge, and the moon falls into the heart of the waves.' The master had a great awakening upon hearing these words. The master's refreshing spirit burst forth, and his eloquence was swift and sharp, which the monastic community feared. While residing at Cuiyan, a monk asked, 'What is Buddha?' The master said, 'In the same pit, there is no different soil.' Asked, 'What is'

祖師西來意。師曰。深耕淺種。問如何是學人轉身處。師曰。一堵墻百堵調。曰如何是學人著力處。師曰。千日斫柴一日燒。曰如何是學人親切處。師曰。渾家送上渡頭船。問利人一句請師垂示。師曰。三腳蝦蟆飛上天。曰前村深雪裡。昨夜一枝開。師曰。饑逢王膳不能餐。問如何是道。師曰。出門便見。曰如何是道中人。師曰。擔枷過狀。上堂。先德道。此事如爆龜文。爆即成兆。不爆成鈍。爆與不爆。直下便捏。上藍即不然。無固無必。虛空走馬。旱地行船。南山起云。北山下雨。遂拈拄杖曰。拄杖子變作天大將軍。巡歷四天下。有守節不守節。有戒行無戒行。一時奏與天帝釋。乃喝一喝曰。丈夫自有沖天志。莫向如來行處行。卓一下。上堂。舉龍牙頌曰。學道如鉆火。逢煙未可休。直待金星現。歸家始到頭。神鼎曰。學道如鉆火。逢煙即便休。莫待金星現。燒腳又燒頭。師曰。若論頓也。龍牙正在半途。若論漸也。神鼎猶少悟在。於此復且如何。諸仁者。今年多落葉。幾處掃歸家。上堂。臨陣抗敵。不懼生死者。將軍之勇也。入山不懼虎兕者。獵人之勇也。入水不懼蛟龍者。漁人之勇也。作么生是衲僧之勇。拈拄杖曰。這個是拄杖子。拈得把得動得。三千大千世界一時搖動。若拈不得。把不得。動不得。文殊自

【現代漢語翻譯】現代漢語譯本問：什麼是祖師西來意（Bodhidharma's intention in coming from the West，指禪宗的根本宗旨）？師父說：深耕淺種（Deep plowing and shallow sowing，比喻修行要深入根本，但也要注重方便法門）。問：如何是學人轉身處（Where does a student turn，指學人開悟的契機）？師父說：一堵墻百堵調（One wall adjusts a hundred walls，比喻牽一髮而動全身）。問：如何是學人著力處（Where does a student apply effort，指學人修行的重點）？師父說：千日斫柴一日燒（A thousand days of chopping wood, one day of burning，比喻長期積累，才能有所成就）。問：如何是學人親切處（Where does a student find intimacy，指學人與真理的親近之處）？師父說：渾家送上渡頭船（The whole family sends you off on the ferry，比喻放下一切，勇往直前）。問：利人一句請師垂示（Please give a word to benefit others，請師父開示一句利益眾生的話）。師父說：三腳蝦蟆飛上天（A three-legged toad flies to heaven，比喻不可能的事情）。問：前村深雪裡，昨夜一枝開（In the deep snow of the village ahead, a branch blossomed last night，引用詩句，詢問禪意）。師父說：饑逢王膳不能餐（When hungry, one cannot eat the king's meal，比喻執著于外在形式，而忽略了內在的真理）。問：如何是道（What is the Tao，什麼是道）？師父說：出門便見（You see it as soon as you go out the door，道無處不在）。問：如何是道中人（What is a person of the Tao，什麼是得道之人）？師父說：擔枷過狀（Carrying a cangue past the court，比喻明知故犯）。上堂說法，先德（ancient worthy，先賢）說道：此事如爆龜文（This matter is like cracks on a tortoise shell，比喻事情的顯現）。爆即成兆（Cracking means a sign appears，裂開就預示著吉兇）。不爆成鈍（Not cracking means it becomes dull，不裂開就變得遲鈍）。爆與不爆（Cracking or not cracking，裂開與不裂開）。直下便捏（Grasp it directly，直接把握）。上藍（Shanglan，地名）即不然（Shanglan is not like that，上藍不是這樣）。無固無必（No fixed, no necessary，沒有固定，沒有必然）。虛空走馬（Riding a horse in the void，在虛空中騎馬）。旱地行船（Sailing a boat on dry land，在旱地上行船）。南山起云（Clouds rise from the Southern Mountain，南山升起云）。北山下雨（Rain falls on the Northern Mountain，北山下雨）。於是拿起拄杖說：拄杖子變作天大將軍（The staff transforms into a great heavenly general，拄杖變成天上的大將軍）。巡歷四天下（Patrolling the four worlds，巡視四大部洲）。有守節不守節（Those who keep the precepts and those who don't，有持戒的，有不持戒的）。有戒行無戒行（Those with precepts and those without，有戒行的，沒有戒行的）。一時奏與天帝釋（All at once report to Indra，一時都稟告給帝釋天）。於是喝一聲說：丈夫自有沖天志（A man has his own soaring ambition，大丈夫自有沖天之志）。莫向如來行處行（Do not walk where the Tathagata walks，不要在如來走過的地方行走）。卓一下（Strike once，敲擊一下）。上堂說法，舉龍牙（Longya，人名）的偈頌說：學道如鉆火（Studying the Tao is like drilling for fire，學道就像鉆木取火）。逢煙未可休（Do not stop when you encounter smoke，遇到煙就不能停止）。直待金星現（Wait until the golden star appears，直到金星出現）。歸家始到頭（Returning home is the beginning，回家才是開始）。神鼎（Shending，人名）說：學道如鉆火（Studying the Tao is like drilling for fire，學道就像鉆木取火）。逢煙即便休（Stop immediately when you encounter smoke，遇到煙就立刻停止）。莫待金星現（Do not wait for the golden star to appear，不要等到金星出現）。燒腳又燒頭（Burning your feet and burning your head，燒了腳又燒了頭）。師父說：若論頓也（If we talk about sudden enlightenment，如果談論頓悟）。龍牙正在半途（Longya is only halfway there，龍牙只在半路上）。若論漸也（If we talk about gradual enlightenment，如果談論漸悟）。神鼎猶少悟在（Shending still lacks understanding，神鼎還缺少領悟）。於此復且如何（What about this，那麼現在又該如何）？諸仁者（Dear friends，各位仁者）。今年多落葉（This year many leaves fall，今年落葉很多）。幾處掃歸家（How many places sweep back home，有多少地方掃回家）？上堂說法，臨陣抗敵（Resisting the enemy in battle，在戰場上抵抗敵人）。不懼生死者（Those who are not afraid of life and death，不怕生死的人）。將軍之勇也（Is the courage of a general，是將軍的勇敢）。入山不懼虎兕者（Those who are not afraid of tigers and rhinos in the mountains，進入山林不怕老虎和犀牛的人）。獵人之勇也（Is the courage of a hunter，是獵人的勇敢）。入水不懼蛟龍者（Those who are not afraid of dragons in the water，進入水中不怕蛟龍的人）。漁人之勇也（Is the courage of a fisherman，是漁夫的勇敢）。作么生是衲僧之勇（What is the courage of a monk，什麼是僧人的勇敢）？拈拄杖曰（Picking up the staff, he said，拿起拄杖說）。這個是拄杖子（This is a staff，這是拄杖）。拈得把得動得（Can pick it up, hold it, move it，能拿起，能握住，能移動）。三千大千世界一時搖動（The three thousand great thousand worlds shake at once，三千大千世界一時搖動）。若拈不得（If you can't pick it up，如果拿不起來）。把不得（Can't hold it，如果握不住）。動不得（Can't move it，如果動不了）。文殊自（Manjusri himself，文殊自己）……

【English Translation】 English version Question: What is Bodhidharma's intention in coming from the West (祖師西來意, refers to the fundamental principle of Zen Buddhism)? The Master said: Deep plowing and shallow sowing (深耕淺種, a metaphor for cultivating deeply at the root, but also paying attention to expedient methods). Question: Where does a student turn (學人轉身處, refers to the opportunity for a student to attain enlightenment)? The Master said: One wall adjusts a hundred walls (一堵墻百堵調, a metaphor for how moving one part affects the whole). Question: Where does a student apply effort (學人著力處, refers to the focus of a student's practice)? The Master said: A thousand days of chopping wood, one day of burning (千日斫柴一日燒, a metaphor for long-term accumulation leading to achievement). Question: Where does a student find intimacy (學人親切處, refers to where a student finds closeness to the truth)? The Master said: The whole family sends you off on the ferry (渾家送上渡頭船, a metaphor for letting go of everything and moving forward bravely). Question: Please give a word to benefit others (利人一句請師垂示, please give a word to benefit all beings). The Master said: A three-legged toad flies to heaven (三腳蝦蟆飛上天, a metaphor for something impossible). Question: In the deep snow of the village ahead, a branch blossomed last night (前村深雪裡，昨夜一枝開, quoting a poem, asking about the meaning of Zen). The Master said: When hungry, one cannot eat the king's meal (饑逢王膳不能餐, a metaphor for being attached to external forms and neglecting the inner truth). Question: What is the Tao (如何是道, what is the Way)? The Master said: You see it as soon as you go out the door (出門便見, the Tao is everywhere). Question: What is a person of the Tao (如何是道中人, what is an enlightened person)? The Master said: Carrying a cangue past the court (擔枷過狀, a metaphor for knowingly violating the law). Ascending the hall to preach, the ancient worthy (先德) said: This matter is like cracks on a tortoise shell (爆龜文, a metaphor for the manifestation of things). Cracking means a sign appears (爆即成兆, cracking means a sign appears). Not cracking means it becomes dull (不爆成鈍, not cracking means it becomes dull). Cracking or not cracking (爆與不爆). Grasp it directly (直下便捏). Shanglan (上藍, place name) is not like that (即不然). No fixed, no necessary (無固無必). Riding a horse in the void (虛空走馬). Sailing a boat on dry land (旱地行船). Clouds rise from the Southern Mountain (南山起云). Rain falls on the Northern Mountain (北山下雨). Then, picking up the staff, he said: The staff transforms into a great heavenly general (拄杖子變作天大將軍). Patrolling the four worlds (巡歷四天下). Those who keep the precepts and those who don't (有守節不守節). Those with precepts and those without (有戒行無戒行). All at once report to Indra (一時奏與天帝釋). Then, shouting, he said: A man has his own soaring ambition (丈夫自有沖天志). Do not walk where the Tathagata walks (莫向如來行處行). Strike once (卓一下). Ascending the hall to preach, citing Longya's (龍牙, person's name) verse: Studying the Tao is like drilling for fire (學道如鉆火). Do not stop when you encounter smoke (逢煙未可休). Wait until the golden star appears (直待金星現). Returning home is the beginning (歸家始到頭). Shending (神鼎, person's name) said: Studying the Tao is like drilling for fire (學道如鉆火). Stop immediately when you encounter smoke (逢煙即便休). Do not wait for the golden star to appear (莫待金星現). Burning your feet and burning your head (燒腳又燒頭). The Master said: If we talk about sudden enlightenment (若論頓也). Longya is only halfway there (龍牙正在半途). If we talk about gradual enlightenment (若論漸也). Shending still lacks understanding (神鼎猶少悟在). What about this (於此復且如何)? Dear friends (諸仁者). This year many leaves fall (今年多落葉). How many places sweep back home (幾處掃歸家)? Ascending the hall to preach, Resisting the enemy in battle (臨陣抗敵). Those who are not afraid of life and death (不懼生死者). Is the courage of a general (將軍之勇也). Those who are not afraid of tigers and rhinos in the mountains (入山不懼虎兕者). Is the courage of a hunter (獵人之勇也). Those who are not afraid of dragons in the water (入水不懼蛟龍者). Is the courage of a fisherman (漁人之勇也). What is the courage of a monk (作么生是衲僧之勇)? Picking up the staff, he said (拈拄杖曰). This is a staff (這個是拄杖子). Can pick it up, hold it, move it (拈得把得動得). The three thousand great thousand worlds shake at once (三千大千世界一時搖動). If you can't pick it up (若拈不得). Can't hold it (把不得). Can't move it (動不得). Manjusri himself (文殊自)…

文殊。解脫自解脫。參。上堂。舉僧問巴陵。如何是道。陵曰。明眼人落井。又問寶應。如何是道。應曰。五鳳樓前。又問首山。如何是道。山曰。腳下深三尺。此三轉語。一句壁立千仞。一句陸地行船。一句賓主交參。諸人莫有揀得者么。出來道看。如無。且行羅漢慈。破結賊故。行菩薩慈。安眾生故。行如來慈。得如相故。問如何是佛法大意。師曰。五通賢聖。曰學人不會。師曰。舌至梵天。師將入滅。示疾甚勞苦。席藁于地。轉側不少休。喆侍者垂泣曰。平生訶佛罵祖。今何為乃爾。師熟視訶曰。汝亦作此見解邪。即起趺坐呼侍者。燒香菸起。遂示寂。

蔣山贊元覺海禪師

婺州義烏人。姓傅氏。乃大士之裔也。夙修種智。隨愿示生。父母感祥。閭里稱異。三歲出家。七歲為僧。十五遊方。遠造石霜。升于丈室。慈明一見曰。好好著槽廠。師遂作驢鳴。明曰。真法器耳。俾為侍者。二十年中。運水搬柴。不憚寒暑。悉已躬親求道。后出世蘇臺天峰龍華白雲。府帥請居志公道場。提綱宗要。機鋒迅敏。解行相應。諸方推服。丞相王公安石。重師德望。特奏章服師號。公又堅辭鼎席。結廬定林山中。與師蕭散。林下清談。終日。贈師頌曰。不與物違真道廣。每尋緣起自禪深。舌根已凈誰能壞。足跡如空

【現代漢語翻譯】現代漢語譯本文殊（Manjusri，菩薩名）。解脫是自發的解脫。參！上堂（指禪宗寺院中住持升座說法）。舉例：有僧人問巴陵（Baling，人名，禪師）：『如何是道？』巴陵說：『明眼人落井。』又問寶應（Baoying，人名，禪師）：『如何是道？』寶應說：『五鳳樓前。』又問首山（Shoushan，人名，禪師）：『如何是道？』首山說：『腳下深三尺。』這三句轉換的話語，一句如壁立千仞，一句如陸地行船，一句如賓主交參。各位莫有人能分辨得出來嗎？出來說看。如果沒有，暫且修行羅漢的慈悲，因為要破除煩惱的結縛；修行菩薩的慈悲，因為要安頓眾生；修行如來的慈悲，因為要證得如實的真相。問：『如何是佛法的大意？』師父說：『五通（五種神通）的賢聖。』問者說：『學人不會。』師父說：『舌頭能到達梵天。』師父將要入滅時，示現疾病非常勞苦，在地上鋪設草蓆，輾轉反側不能休息。喆（Zhe，人名）侍者流著眼淚說：『平生呵斥佛、謾罵祖師，如今為何這樣？』師父仔細看著他呵斥道：『你也作這樣的見解嗎？』隨即起身跏趺而坐，呼喚侍者燒香，待香菸升起，就示寂了。

蔣山（Jiangshan，山名）贊元覺海禪師（Yuanjue Hai Chanshi，人名）：婺州（Wuzhou，地名）義烏（Yiwu，地名）人。姓傅（Fu）。是大士（Dashi，指傅大士，人名）的後裔。宿世修習種智，隨愿示現出生。父母感應到吉祥的徵兆，鄉里都稱讚奇異。三歲出家，七歲為僧，十五歲遊歷四方，遠到石霜（Shishuang，地名）。升座于丈室。慈明（Ciming，人名，禪師）一見就說：『好好地放在槽廠里。』師父於是作驢鳴。慈明說：『真是法器啊！』讓他做侍者。二十年中，運水搬柴，不畏懼寒暑，全都親自去做，以求證道。後來出世在蘇臺（Sutai，地名）的天峰（Tianfeng，地名）、龍華（Longhua，地名）、白雲（Baiyun，地名）。府帥（地方長官）請他住在志公（Zhi Gong，人名）道場。提綱挈領宗門要旨，機鋒迅猛敏捷，解悟和修行相應，各方都推崇信服。丞相王安石（Wang Anshi，人名），看重師父的德行和聲望，特地上奏請求賜予師父章服和稱號。王安石又堅決推辭住持大寺，在定林山（Dinglin Mountain，地名）中結廬而居，與師父悠閒自在，在林下清談，終日。贈送給師父頌詞說：『不與外物相違背，真道自然寬廣，每每探尋緣起，禪定自然深入。舌根已經清凈，誰能毀壞？足跡如同虛空，無所滯礙。』

【English Translation】 English version Manjusri (Manjusri, name of a Bodhisattva). Liberation is self-liberation. Attend! Ascending the Hall (referring to the abbot's ascending the seat to preach in a Chan monastery). For example: A monk asked Baling (Baling, a person's name, a Chan master): 'What is the Dao?' Baling said: 'A clear-eyed person falls into a well.' He also asked Baoying (Baoying, a person's name, a Chan master): 'What is the Dao?' Baoying said: 'In front of the Five Phoenix Tower.' He also asked Shoushan (Shoushan, a person's name, a Chan master): 'What is the Dao?' Shoushan said: 'Three feet deep under your feet.' These three turning phrases, one is like a wall standing a thousand feet high, one is like sailing on land, and one is like the host and guest intermingling. Can anyone distinguish them? Come out and say. If not, then for the time being, cultivate the compassion of an Arhat, because you want to break the bonds of affliction; cultivate the compassion of a Bodhisattva, because you want to settle sentient beings; cultivate the compassion of a Tathagata, because you want to realize the true reality. Asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'The sages with the five supernatural powers (five kinds of supernatural powers).' The questioner said: 'The student does not understand.' The master said: 'The tongue can reach the Brahma heaven.' When the master was about to enter Nirvana, he manifested illness and was very laborious, laying straw mats on the ground, tossing and turning without rest. The attendant Zhe (Zhe, a person's name) said with tears: 'In his life, he scolded the Buddha and reviled the patriarchs, why is he like this now?' The master looked at him carefully and scolded: 'Do you also make such a view?' Then he got up and sat in the lotus position, calling the attendant to burn incense, and when the incense smoke rose, he entered Nirvana.

Jiangshan (Jiangshan, name of a mountain) praises Chan Master Yuanjue Hai (Yuanjue Hai Chanshi, a person's name): He was a native of Yiwu (Yiwu, a place name) in Wuzhou (Wuzhou, a place name), with the surname Fu. He was a descendant of Dashi (Dashi, referring to Fu Dashi, a person's name). In his past lives, he cultivated the seeds of wisdom, and manifested birth according to his vows. His parents sensed auspicious omens, and the villagers praised him as extraordinary. He left home at the age of three, became a monk at the age of seven, and traveled around at the age of fifteen, going far to Shishuang (Shishuang, a place name). He ascended the abbot's seat in the abbot's room. Ciming (Ciming, a person's name, a Chan master) said at first sight: 'Put him well in the trough factory.' The master then made a donkey's bray. Ciming said: 'Truly a vessel of the Dharma!' He made him an attendant. For twenty years, he carried water and firewood, not fearing the cold and heat, doing everything himself in order to seek the Dao. Later, he appeared in the world at Tianfeng (Tianfeng, a place name), Longhua (Longhua, a place name), and Baiyun (Baiyun, a place name) in Sutai (Sutai, a place name). The prefect (local official) invited him to live in the Zhi Gong (Zhi Gong, a person's name) monastery. He grasped the essentials of the sect, his wit was swift and agile, his understanding and practice corresponded, and all sides admired and trusted him. Prime Minister Wang Anshi (Wang Anshi, a person's name) valued the master's virtue and reputation, and specially requested to bestow upon the master robes and titles. Wang Anshi also firmly declined to preside over a large temple, and built a hut in Dinglin Mountain (Dinglin Mountain, a place name), living leisurely with the master, chatting under the trees all day long. He presented the master with a verse saying: 'Not conflicting with external things, the true Dao is naturally broad, often exploring the arising of conditions, meditation is naturally deep. The root of the tongue is already pure, who can destroy it? Footprints are like empty space, unobstructed.'

我得尋。此亦明世希有事也。僧問。如何是和尚家風。師曰。東壁打西壁。曰客來如何祇待。師曰。山上樵井中水。問如何是諸佛出身處。師曰。驢胎馬腹。問魯祖面壁。意旨如何。師曰。住持事繁。問如何是大善知識。師曰。屠牛剝羊。曰為甚麼如此。師曰。業在其中。上堂。這個若是。如虎戴角。這個若不是。喚作甚麼。良久曰。餵驢餵馬。珍重。元祐元年。師乃遷化。丞相王公慟哭于塔。贊師真曰。賢哉人也。行厲而容寂。知言而能默。譽榮弗喜。辱毀弗戚。弗矜弗克。人自稱德。有緇有白。來自南北。弗順弗逆。弗抗弗抑。弗觀汝華。唯食己實。孰其嗣之。我有遺則。

瑞州武泉山政禪師

僧問。如何是佛法大意。師曰。衣成人。水成田。上堂。黃梅席上。海眾千人。付法傳衣。碓坊行者。是則紅日西升。非則月輪東上。參。

南嶽雙峰寺省回禪師

上堂。南番人泛船。塞北人搖櫓。波斯入大唐。須彌山作舞。是甚麼說話。師元豐六年九月十七日。淨髮沐浴辭眾。偈曰。九十二光陰。分明對眾說。遠洞散寒云。幽牕度殘月。言訖坐逝。茶毗齒頂不壞。上有五色異光。

洪州大寧道寬禪師

僧問。飲光正見。為甚麼見拈花卻微笑。師曰。忍俊不禁。問丹霞燒木佛。院主為

甚麼眉須墮落。師曰。賊不打貧兒家。問既是一真法界。為甚麼卻有千差萬別。師曰。根深葉茂。僧打圓相曰。還出得這個也無。師曰。弄巧成拙。問如何是前三三后三三。師曰。數九不到九。問如何是佛法大意。師曰。點茶須是百沸湯。曰意旨如何。師曰。吃盡莫留滓。有僧造師之室。問如何是露地白牛。師以火箸插火爐中曰。會么。曰不會。師曰。頭不欠。尾不剩。師在同安日。時有僧問。既是同安。為甚麼卻有病僧化去。師曰。佈施不如還卻債。上堂。少林妙訣。古佛家風。應用隨機。卷舒自在。如拳作掌。開合有時。似水成漚。起滅無定。動靜俱顯。語默全彰。萬用自然。不勞心力。到這裡。喚作順水放船。且道。逆風舉棹。誰是好手。良久曰。弄潮須是弄潮人。喝一喝曰。珍重。上堂。無念為宗。無住為本。真空為體。妙有為用。所以道。盡大地是真空。遍法界是妙有。且道。是甚麼人用得。四時運用。日月長明。法本不遷。道無方所。隨緣自在。逐物升沉。此土他方。入凡入聖。雖然如是。且道。入鄉隨俗一句作么生道。良久曰。西天梵語。此土唐言。

潭州道吾悟真禪師

上堂。古今日月。依舊山河。若明得去。十方薄伽梵。一路涅槃門。若明不得。謗斯經故。獲罪如是。上堂。師子兒哮

【現代漢語翻譯】現代漢語譯本什麼叫做『眉須墮落』？（眉毛和鬍鬚都掉光了是什麼意思？）禪師說：『強盜不去打窮人的家。』（比喻已經一無所有，沒有什麼可失去的。）僧人問：『既然是一真法界（一切事物的真實本性），為什麼卻有千差萬別？』禪師說：『根深才能葉茂。』（比喻事物的發展有其內在原因。）僧人畫了一個圓相（佛教手勢，表示圓滿），說：『還能超出這個嗎？』禪師說：『弄巧成拙。』問：『如何是前三三后三三？』（指時間或事物的前後順序。）禪師說：『數九不到九。』（比喻事情沒有完成或達到目標。）問：『如何是佛法大意？』（佛法的核心要義是什麼？）禪師說：『點茶須是百沸湯。』（比喻做任何事情都需要達到一定的條件。）僧人說：『意旨如何？』（這句話的含義是什麼？）禪師說：『吃盡莫留滓。』（比喻要徹底領悟，不要留下任何疑惑。）有僧人來到禪師的房間，問：『如何是露地白牛？』（比喻顯露的、純潔的佛性。）禪師用火鉗插到火爐中，說：『會么？』（明白了嗎？）僧人說：『不會。』禪師說：『頭不欠，尾不剩。』（比喻恰到好處，不多也不少。）禪師在同安的時候，有僧人問：『既然是同安，為什麼卻有病僧化去？』（既然是平安的地方，為什麼還有僧人去世？）禪師說：『佈施不如還卻債。』（比喻解決根本問題比做好事更重要。）上堂說法：少林的精妙訣竅，是古佛的家風。應用隨機應變，捲起放下都自在。如同拳頭變成手掌，張開閉合都有時機。好似水變成泡沫，生起滅去沒有定數。動與靜都顯現，說與不說都完全彰顯。萬般作用都自然而然，不費心力。到了這個境界，叫做順水放船。那麼，逆風舉棹，誰是好手？』禪師停頓了很久，說：『弄潮須是弄潮人。』（比喻要勝任某事，必須是內行。）禪師喝了一聲，說：『珍重。』上堂說法：以無念為宗旨，以無住為根本，以真空為本體，以妙有為作用。所以說，整個大地都是真空，遍佈法界都是妙有。那麼，是什麼人能夠運用這些呢？四時都在運用，日月長久光明。佛法的根本不會改變，道沒有固定的處所。隨順因緣而自在，隨著事物而升沉。無論此土他方，還是入凡入聖，都是如此。雖然是這樣，那麼，『入鄉隨俗』這句話該怎麼說呢？』禪師停頓了很久，說：『西天的梵語，此土的唐言。』（比喻要根據不同的環境使用不同的語言。）潭州道吾悟真禪師上堂說法：古往今來的日月，依舊是原來的山河。如果能夠明白這個道理，十方諸佛都通過同一條涅槃之門。如果不能明白，誹謗這部經的罪過就像這樣。上堂說法：獅子兒吼叫。

【English Translation】 English version What is meant by 'eyebrows and beard falling off' (mei xu duo luo)? (What does it mean when the eyebrows and beard have all fallen out?) The Master said, 'Thieves don't rob the homes of the poor.' (zei bu da pin er jia) (A metaphor for having nothing left to lose.) A monk asked, 'Since it is the One True Dharma Realm (yi zhen fa jie) (the true nature of all things), why are there so many differences?' The Master said, 'Deep roots make for lush foliage.' (gen shen ye mao) (A metaphor for things developing from internal causes.) The monk drew a circle (yuan xiang) (a Buddhist gesture representing completeness) and said, 'Can you go beyond this?' The Master said, 'Trying to be clever only makes things worse.' (nong qiao cheng zhuo) Asked, 'What is the 'three threes before and three threes after' (qian san san hou san san)?' (Referring to the order of events or time.) The Master said, 'Counting to nine but not reaching nine.' (shu jiu bu dao jiu) (A metaphor for not completing something or reaching a goal.) Asked, 'What is the great meaning of the Buddha-dharma (fo fa da yi)?' (What is the core essence of the Buddha's teachings?) The Master said, 'To make tea, you must have boiling water.' (dian cha xu shi bai fei tang) (A metaphor for needing certain conditions to achieve something.) The monk said, 'What is the meaning of that?' (yi zhi ru he) (What is the meaning of this statement?) The Master said, 'Eat it all and leave no dregs.' (chi jin mo liu zi) (A metaphor for completely understanding and leaving no doubts.) A monk came to the Master's room and asked, 'What is the white ox in the open field (lu di bai niu)?' (A metaphor for the exposed, pure Buddha-nature.) The Master stuck the fire tongs into the stove and said, 'Do you understand?' (hui me) The monk said, 'I don't understand.' The Master said, 'The head is not lacking, the tail is not remaining.' (tou bu qian, wei bu sheng) (A metaphor for being just right, not too much or too little.) When the Master was in Tong'an, a monk asked, 'Since it is Tong'an, why are there sick monks passing away?' (ji shi tong an, wei shen me que you bing seng hua qu) (Since it is a peaceful place, why are monks still dying?) The Master said, 'Giving alms is not as good as repaying debts.' (bu shi bu ru huan que zhai) (A metaphor for solving the root problem being more important than doing good deeds.) Entering the hall to preach: The wonderful secrets of Shaolin are the family tradition of the ancient Buddhas. Application is adaptable, rolling up and releasing are free. Like a fist becoming a palm, opening and closing have their time. Like water becoming foam, arising and ceasing are not fixed. Movement and stillness are both revealed, speaking and silence are fully manifested. All functions are natural, without effort. Reaching this state is called sailing with the current. Then, who is skilled at rowing against the wind?' The Master paused for a long time and said, 'To play with the tide, you must be a tide player.' (nong chao xu shi nong chao ren) (A metaphor for needing to be an expert to handle something.) The Master shouted and said, 'Take care.' (zhen zhong) Entering the hall to preach: Taking no-thought as the principle, no-abiding as the foundation, emptiness as the substance, and wondrous existence as the function. Therefore, it is said that the entire earth is emptiness, and the entire Dharma realm is wondrous existence. Then, who can use these? The four seasons are using them, the sun and moon are always bright. The root of the Dharma does not change, the Dao has no fixed place. Following conditions freely, rising and falling with things. Whether in this land or another, entering the mundane or the sacred, it is all the same. Although it is like this, then, how should the saying 'When in Rome, do as the Romans do' be said?' The Master paused for a long time and said, 'The Sanskrit of the Western Heaven, the Tang language of this land.' (xi tian fan yu, ci tu tang yan) (A metaphor for using different languages according to different environments.) Chan Master Daowu Wuzhen of Tanzhou Entering the hall to preach: The sun and moon of ancient and modern times are still the same mountains and rivers. If you can understand this, the Buddhas of the ten directions all pass through the same gate of Nirvana. If you cannot understand, the sin of slandering this sutra is like this. Entering the hall to preach: The lion cub roars.

吼。龍馬駒𨁝跳。古佛鏡中明。三山孤月皎。遂作舞下座。上堂。舉。洞山道。五臺山上云蒸飯。佛殿階前狗尿天。剎竿頭上煎䭔子。三個猢猻夜簸錢。老僧即不然。三面貍奴腳踏月。兩頭白牯手拏煙。戴冠碧兔立庭柏。脫殼烏龜飛上天。老僧葛藤盡被汝諸人覷破了也。洞山老人甚是奇特。雖然如是。祇行得三步四步。且不過七跳八跳。且道。誵訛在甚麼處。老僧今日不惜眉毛。一時佈施。良久曰。叮嚀損君德。無言真有功。任從滄海變。終不為君通。問凝然便會時如何。師曰。老鼠尾上帶研槌。問如何是真如體。師曰。夜叉屈膝眼睛黑。曰如何是真如用。師曰。金剛杵打鐵山摧。問如何是常照。師曰。針鋒上須彌。曰如何是寂照。師曰。眉毛裡海水。曰如何是本來照。師曰。草鞋裡𨁝跳。僧退。師曰。寂照常照本來照。草鞋底下常𨁝跳。更會針鋒上須彌。眉毛中水常渺渺。問如何是佛。師曰。洞庭無蓋。上堂。山前麥熟。廬陵米價。鎮州蘿蔔。更有一般。良久曰。時挑野菜和根煮。旋斫生柴帶葉燒。上堂。古人道。認著依前還不是。實難會。土宿頷下髭鬚多。波斯眼深鼻孔大。甚奇怪。歘然透過新羅界。問僧甚處來。曰堂中來。師曰。聖僧道甚麼。僧近前不審。師曰。東家作驢。西家作馬。曰過在甚麼處。師曰。萬

【現代漢語翻譯】現代漢語譯本吼！龍馬駒（比喻活潑的精神）跳躍，古佛在鏡中顯現光明，三山（指傳說中的三座仙山）的孤月皎潔明亮。於是起身下座，開始說法。上堂說法時，引用洞山（指洞山良價禪師）的話：『五臺山上雲氣蒸騰，如同煮飯；佛殿階前，狗對著天空撒尿；剎竿（寺廟中豎立的旗桿）頂上煎炸油餅；三個猢猻（猴子）在夜晚擲錢嬉戲。』老僧（指說法者自己）卻不這樣說：『三面貍奴（指狡猾的貓）的腳踏著月亮，兩頭白牯（指白色的牛）的手拿著煙。戴著帽子的碧兔（指傳說中的玉兔）站在庭院的柏樹旁，脫了殼的烏龜飛上了天空。』老僧的這些話都被你們看穿了。洞山老人真是奇特。雖然如此，也只不過走了三步四步，跳了七跳八跳。那麼，錯誤在哪裡呢？老僧今天不吝惜眉毛（比喻不吝惜說法），一時全部佈施給你們。』良久后說：『叮嚀囑咐反而損害了你的德行，沉默不語才是真正的功德。任憑滄海變為桑田，我終究不會為你開方便之門。』有人問：『凝然（指心無雜念的狀態）便會時，如何？』師父說：『老鼠尾巴上帶著硯槌（比喻不相稱）。』問：『如何是真如體（指事物本來的真實面目）？』師父說：『夜叉（佛教護法神）屈膝，眼睛是黑色的。』問：『如何是真如用（指真如體的作用）？』師父說：『金剛杵（佛教法器）擊打鐵山，鐵山都會摧毀。』問：『如何是常照（指永恒不變的照耀）？』師父說：『針尖上顯現須彌山（佛教中的聖山）。』問：『如何是寂照（指寂靜無聲的照耀）？』師父說：『眉毛里蘊含著海水。』問：『如何是本來照（指事物本來的照耀）？』師父說：『草鞋裡跳躍。』僧人退下。師父說：『寂照、常照、本來照，都在草鞋底下跳躍。更要明白針尖上的須彌山，眉毛中的海水永遠是渺茫無際。』問：『如何是佛？』師父說：『洞庭湖沒有蓋子。』上堂說法：『山前的麥子成熟了，廬陵（地名）的米價如何？鎮州（地名）的蘿蔔又如何？更有一般。』良久后說：『時常採摘野菜連根一起煮，隨意砍伐新鮮的柴火帶著樹葉燒。』上堂說法：『古人說，認識到了，依舊還是不對，實在難以領會。土宿（星名）的下巴上有很多鬍鬚，波斯人的眼睛深邃，鼻孔很大。』『甚是奇怪，忽然間就穿過了新羅（古代朝鮮半島國家）的邊界。』問僧人從哪裡來，僧人說：『從堂中來。』師父說：『聖僧（指得道的僧人）說了什麼？』僧人走近前，沒有聽清楚。師父說：『東家作驢，西家作馬。』僧人問：『過錯在哪裡？』師父說：『萬』

【English Translation】 English version Ho! The dragon colt (a metaphor for a lively spirit) leaps. The ancient Buddha shines in the mirror. The solitary moon over the Three Mountains (referring to the legendary three immortal mountains) is bright and clear. Then he rose from his seat and began to preach. Ascending the hall, he quoted Dongshan (referring to Chan Master Dongshan Liangjie): 'On Mount Wutai, clouds rise like steaming rice; in front of the Buddha hall, a dog urinates towards the sky; on top of the temple flagpole, pancakes are fried; three monkeys toss coins at night.' The old monk (referring to the speaker himself) does not say that: 'The three-faced civet cat's feet tread on the moon, the two white oxen's hands hold smoke. A crowned jade rabbit stands by the cypress in the courtyard, and a shelled turtle flies into the sky.' All my words have been seen through by you all. Old man Dongshan is truly remarkable. Even so, he only took three or four steps and jumped seven or eight times. So, where is the error? Today, I, the old monk, do not begrudge my eyebrows (a metaphor for not being stingy with teachings) and bestow them all upon you at once.' After a long pause, he said: 'Repeated admonitions harm your virtue; silence is true merit. Let the sea change into mulberry fields; I will never open a door of convenience for you.' Someone asked: 'When one realizes the state of stillness (referring to a state of mind without distractions), what is it like?' The master said: 'A mallet is attached to a rat's tail (a metaphor for something inappropriate).' Asked: 'What is the true nature of reality (referring to the original true face of things)?' The master said: 'A Yaksha (Buddhist guardian deity) kneels, and its eyes are black.' Asked: 'What is the function of the true nature of reality (referring to the function of the true nature)?' The master said: 'The vajra (Buddhist ritual implement) strikes the iron mountain, and the iron mountain will be destroyed.' Asked: 'What is constant illumination (referring to eternal and unchanging illumination)?' The master said: 'Mount Sumeru (the sacred mountain in Buddhism) appears on the tip of a needle.' Asked: 'What is silent illumination (referring to silent and soundless illumination)?' The master said: 'The ocean is contained within the eyebrows.' Asked: 'What is original illumination (referring to the original illumination of things)?' The master said: 'Leaping in straw sandals.' The monk retreated. The master said: 'Silent illumination, constant illumination, original illumination, all leap beneath the straw sandals. Furthermore, understand Mount Sumeru on the tip of a needle, and the water in the eyebrows is forever vast and boundless.' Asked: 'What is Buddha?' The master said: 'Dongting Lake has no lid.' Ascending the hall, he said: 'The wheat in front of the mountain is ripe. What is the price of rice in Luling (place name)? What about the radishes in Zhenzhou (place name)? And there is something else.' After a long pause, he said: 'Often pick wild vegetables and cook them with their roots, casually chop fresh firewood and burn it with its leaves.' Ascending the hall, he said: 'The ancients said, recognizing it is still not right; it is truly difficult to understand. The star Tusuk has many whiskers on its chin, the Persian's eyes are deep, and his nostrils are large.' 'It is very strange, suddenly passing through the border of Silla (ancient Korean kingdom).' Asked a monk where he came from, and the monk said: 'From the hall.' The master said: 'What did the holy monk (referring to an enlightened monk) say?' The monk stepped forward but did not hear clearly. The master said: 'The eastern family makes a donkey, the western family makes a horse.' The monk asked: 'Where is the fault?' The master said: 'Ten thousand.'

里崖州。師不安。僧問。和尚近日尊位如何。師曰。粥飯頭不了事。僧無語。師鳴指一下。上堂。普化明打暗打。布袋橫撒豎撒。石室行者踏碓。因甚忘卻下腳。問如何是第一玄。師曰。釋尊光射阿難肩。曰如何是第二玄。師曰。孤輪眾象攢。曰如何是第三玄。師曰。泣向枯桑淚漣漣。曰如何是第一要。師曰。最好精粗照。曰如何是第二要。師曰。閃電乾坤光晃耀。曰如何是第三要。師曰。路夾青松老。上堂。舉僧問首山。如何是佛。山曰。新婦騎驢阿家牽。師曰。手提巴鼻腳踏尾。仰面看天聽流水。天明送出路傍邊。夜靜還歸茅屋裡。

蔣山保心禪師

僧問。月未圓時如何。師曰。順數將去。曰圓后如何。師曰。倒數將來。問如何是吹毛劍。師曰。黑漆露柱。問聲色兩字如何透得。師曰。一手吹。一手拍。

洪州百丈惟政禪師

上堂。巖頭和尚用三文錢索得個妻。只解撈鰕捷蜆。要且不解生男育女。直至如今。門風斷絕。大眾要識奯公妻么。百丈今日不惜唇吻。與你諸人注破。蓬𩯭荊釵世所稀。布裙猶是嫁時衣。僧問。牛頭未見四祖時。為甚麼百鳥銜花獻。師曰。有錢千里通。曰見后為甚麼不銜花。師曰。無錢隔壁聾。問達磨未來時如何。師曰。六六三十六。曰來后如何。師曰。九九八十

【現代漢語翻譯】現代漢語譯本：里崖州（地名）。禪師身體不適。有僧人問：『和尚近日身體如何？』禪師說：『管粥飯的人沒能把事情做好。』僧人無語。禪師彈了一下手指。上堂說法時說：『普化（人名）明打暗打，布袋和尚（佛教人物）橫撒豎撒。石室行者（修行人）踏碓，為什麼忘記了放下腳？』有人問：『什麼是第一玄？』禪師說：『釋尊（釋迦牟尼佛）的光芒照在阿難（釋迦牟尼十大弟子之一）的肩上。』又問：『什麼是第二玄？』禪師說：『孤輪（指太陽或月亮）周圍聚集著各種景象。』又問：『什麼是第三玄？』禪師說：『對著枯萎的桑樹哭泣，淚水漣漣。』又問：『什麼是第一要？』禪師說：『最好能精細地照看一切。』又問：『什麼是第二要？』禪師說：『閃電劃過，天地間一片光亮。』又問：『什麼是第三要？』禪師說：『路旁生長著古老的青松。』上堂說法時，禪師舉例說，有僧人問首山（地名）：『什麼是佛？』首山說：『新娘騎著驢，婆家的人在前面牽著。』禪師說：『手裡提著關鍵，腳踩著尾巴，仰面看著天空，聽著流水的聲音。天亮了就送到路邊，夜晚安靜時就回到茅屋裡。』蔣山保心禪師有僧人問：『月亮未圓的時候怎麼樣？』禪師說：『順著數過去。』又問：『圓了以後怎麼樣？』禪師說：『倒著數回來。』問：『什麼是吹毛劍？』禪師說：『黑漆漆的露柱。』問：『聲色二字如何才能透徹理解？』禪師說：『一手吹，一手拍。』洪州百丈惟政禪師上堂說法時說：『巖頭和尚（人名）用三文錢娶了個妻子，只會撈蝦撿蜆，卻不會生兒育女。直到如今，家風斷絕。各位想認識奯公（人名）的妻子嗎？百丈（禪師自稱）今天不惜口舌，為你們諸位點破。蓬亂的頭髮，荊釵為飾，世間少有。身上的布裙還是出嫁時的衣裳。』有僧人問：『牛頭（山名）未見四祖（指道信禪師）時，為什麼百鳥銜花獻給他？』禪師說：『有錢千里通。』又問：『見四祖后為什麼不銜花獻給他了？』禪師說：『沒錢隔壁也聽不見。』問：『達磨（菩提達摩）未來中國時怎麼樣？』禪師說：『六六三十六。』又問：『來中國后怎麼樣？』禪師說：『九九八十一。』

【English Translation】 English version: While in Yazhou (place name), the master felt unwell. A monk asked, 'How is your venerable self these days?' The master replied, 'The one in charge of the gruel and rice hasn't managed things well.' The monk was speechless. The master snapped his fingers once. Ascending the hall, he said, 'Puhua (person's name) strikes openly and secretly, Budai (Cloth Sack Monk, a Buddhist figure) scatters horizontally and vertically. The practitioner in the Stone Chamber treads the pestle, why has he forgotten to put his foot down?' Someone asked, 'What is the first mystery?' The master said, 'Shakyamuni Buddha's (釋尊) light shines upon Ananda's (阿難, one of Shakyamuni's ten great disciples) shoulder.' He asked again, 'What is the second mystery?' The master said, 'A solitary wheel (referring to the sun or moon) is surrounded by myriad phenomena.' He asked again, 'What is the third mystery?' The master said, 'Weeping towards a withered mulberry tree, tears streaming down.' He asked again, 'What is the first essential?' The master said, 'It's best to illuminate everything, both coarse and fine.' He asked again, 'What is the second essential?' The master said, 'Lightning flashes, illuminating the universe.' He asked again, 'What is the third essential?' The master said, 'Old green pines line the road.' Ascending the hall, the master cited a case where a monk asked Shoushan (place name), 'What is Buddha?' Shoushan said, 'The new bride rides the donkey, the family leads it.' The master said, 'Holding the key in hand, stepping on the tail, looking up at the sky, listening to the sound of flowing water. At dawn, send it to the roadside, at night, quietly return to the thatched hut.' Chan Master Baoxin of Jiangshan A monk asked, 'What is it like when the moon is not yet full?' The master said, 'Count forward.' He asked, 'What is it like after it's full?' The master said, 'Count backward.' He asked, 'What is the hair-splitting sword?' The master said, 'A black lacquered pillar.' He asked, 'How can one penetrate the two words 'sound' and 'form'?' The master said, 'Blow with one hand, clap with the other.' Chan Master Weizheng of Baizhang in Hongzhou Ascending the hall, he said, 'Master Yantou (person's name) spent three coins to get a wife, who only knows how to catch shrimp and pick shellfish, but doesn't know how to give birth to sons and daughters. Until now, the family tradition is broken. Do you all want to know the wife of Huogong (person's name)? Baizhang (the master referring to himself) today doesn't spare his lips to explain it to you all. Disheveled hair and a thorn hairpin are rare in the world. The cloth skirt is still the one she wore when she got married.' A monk asked, 'Before Niu-tou (mountain name) saw the Fourth Patriarch (referring to Chan Master Daoxin), why did hundreds of birds carry flowers to offer him?' The master said, 'With money, you can go a thousand miles.' He asked, 'After seeing the Fourth Patriarch, why didn't they carry flowers to offer him?' The master said, 'Without money, even the neighbor is deaf.' He asked, 'What was it like before Bodhidharma (達磨) came to China?' The master said, 'Six sixes are thirty-six.' He asked, 'What was it like after he came?' The master said, 'Nine nines are eighty-one.'

一。問如何是祖師西來意。師曰。木耳樹頭生。問一切法是佛法。意旨如何。師曰。一重山下一重人。問上行下敩。未是作家。背楚投吳。方為達士。豈不是和尚語。師曰。是。曰父財子用也。師曰。汝試用看。僧擬議。師便打。上堂。天臺普請。人人知有。南嶽遊山。又作么生。會則燈籠笑你。不會有眼如盲。

明州香山蘊良禪師

僧問。如何是透法身句。師曰。剎竿頭上舞三臺。曰如何是接初機句。師曰。上大人。曰如何是末後句。師曰。雙林樹下。問如何是學人轉身處。師曰。磨坊里。上堂。良久呵呵大笑曰。笑個甚麼。笑他鴻鵠沖天飛。烏龜水底逐魚兒。三個老婆六隻奶。金剛背上爛如泥。阿呵呵。知不知。東村陳大耆。參。

蘇州南峰惟廣禪師

上堂。一問一答。如鐘含響。似谷應聲。蓋為事不獲已。且於建化門中。放一線道。若據衲僧門下。天地懸殊。且道。衲僧有甚麼長處。良久曰。盡日覓不得。有時還自來。咄。

潭州大溈德干禪師

僧問。如何是祖師西來意。師曰。水從山上出。曰意旨如何。師曰。溪澗豈能留。乃曰。山花似錦。文殊撞著眼睛。幽鳥綿蠻。觀音塞卻耳際。諸仁者更思量個甚麼。昨夜三更睡不著。翻身捉得普賢。貶向無生國里。一覺直至天明

【現代漢語翻譯】現代漢語譯本一。問：如何是祖師西來意？（什麼是祖師從西方傳來的真意？）師說：『木耳在樹頭上生長。』問：『一切法是佛法，意旨如何？』（一切法都是佛法，這其中的意義是什麼？）師說：『一重山下一重人。』問：『上行下效，未是作家；背楚投吳，方為達士。豈不是和尚語？』（上面怎麼做，下面就跟著怎麼做，這還不是真正的修行人；背離楚國投奔吳國，這才算是通達事理的人。這難道不是和尚您說的話嗎？）師說：『是。』（是的。）問：『父財子用也。』（父親的財產兒子用。）師說：『汝試用看。』（你試試看。）僧人想要辯解，師父就打了他。上堂說法：天臺山普請勞作，人人都知道有這麼回事；南嶽衡山遊山玩水，又該如何理解呢？會了，燈籠都會笑你；不會，有眼也如盲人一般。

明州香山蘊良禪師

僧人問：『如何是透法身句？』（什麼是透徹法身的語句？）師說：『剎竿頭上舞三臺。』（在剎竿頂上跳三臺舞。）問：『如何是接初機句？』（什麼是接引初學者的語句？）師說：『上大人。』（上大人。）問：『如何是末後句？』（什麼是最後一句？）師說：『雙林樹下。』（雙林樹下。）問：『如何是學人轉身處？』（什麼是學人轉身的地方？）師說：『磨坊里。』（磨坊里。）上堂說法，良久后呵呵大笑說：『笑個甚麼？』（笑什麼呢？）笑他鴻鵠沖天飛，烏龜水底逐魚兒。三個老婆六隻奶，金剛背上爛如泥。阿呵呵。知不知？東村陳大耆。（笑那鴻鵠衝上天空飛，烏龜在水底追逐魚兒。三個老婆六隻奶，金剛背上爛得像泥一樣。阿呵呵。知道嗎？東村的陳大耆。）

蘇州南峰惟廣禪師

上堂說法：一問一答，如鐘含響，似谷應聲。蓋為事不獲已，且於建化門中，放一線道。若據衲僧門下，天地懸殊。且道：衲僧有什麼長處？良久說：盡日覓不得，有時還自來。咄！（一問一答，就像鐘聲包含著迴響，像山谷迴應著聲音。這都是因為不得已，才在建立教化的門中，放一線生機。如果按照衲僧的修行方式，那可是天差地別。那麼，衲僧有什麼長處呢？良久后說：整天尋找也找不到，有時卻自己來了。咄！）

潭州大溈德干禪師

僧人問：『如何是祖師西來意？』（什麼是祖師從西方傳來的真意？）師說：『水從山上出。』（水從山上流出。）問：『意旨如何？』（這其中的意義是什麼？）師說：『溪澗豈能留。』（溪澗怎麼能留住它呢？）於是說：山花似錦，文殊撞著眼睛；幽鳥綿蠻，觀音塞卻耳際。諸位仁者更思量個甚麼？昨夜三更睡不著，翻身捉得普賢，貶向無生國里，一覺直至天明。（山花像錦緞一樣美麗，文殊菩薩撞到了眼睛；幽靜的鳥兒鳴叫婉轉，觀音菩薩堵住了耳朵。各位仁者還思量什麼呢？昨夜三更半夜睡不著，翻身捉住了普賢菩薩，貶到無生國里，一覺睡到天亮。）

【English Translation】 English version 1. Question: What is the meaning of the Patriarch's coming from the West? (What is the true intention of the Patriarch coming from the West?) The Master said: 'Wood ear grows on the tree head.' Question: 'All dharmas are Buddha-dharma, what is the meaning?' (All dharmas are Buddha-dharma, what is the meaning of this?) The Master said: 'One layer of mountains below, one layer of people.' Question: 'Those above act, those below imitate, this is not a master; abandoning Chu and joining Wu is a wise man. Isn't this what the monk says?' (Those above act, those below imitate, this is not a true practitioner; abandoning Chu and joining Wu is a wise man. Isn't this what you, the monk, are saying?) The Master said: 'Yes.' Question: 'The father's wealth is used by the son.' (The father's wealth is used by the son.) The Master said: 'You try to use it.' The monk was about to argue, and the Master hit him. Ascending the hall to preach: Everyone knows about the labor at Mount Tiantai; what about traveling and enjoying the scenery at Mount Nan? If you understand, the lantern will laugh at you; if you don't understand, you have eyes but are like a blind person.

Zen Master Yunliang of Xiangshan Mountain in Mingzhou

A monk asked: 'What is the phrase that penetrates the Dharmakaya?' (What is the phrase that penetrates the Dharmakaya?) The Master said: 'Dancing the Three Platforms on the top of the flagpole.' (Dancing the Three Platforms on the top of the flagpole.) Question: 'What is the phrase to receive beginners?' (What is the phrase to receive beginners?) The Master said: 'The upper great man.' (The upper great man.) Question: 'What is the last phrase?' (What is the last phrase?) The Master said: 'Under the Shuanglin trees.' (Under the Shuanglin trees.) Question: 'Where is the turning point for the student?' (Where is the turning point for the student?) The Master said: 'In the mill.' (In the mill.) Ascending the hall to preach, after a long silence, he laughed loudly and said: 'What are you laughing at?' (What are you laughing at?) Laughing at the swan soaring into the sky, the turtle chasing fish at the bottom of the water. Three wives, six breasts, the Vajra's back is rotten like mud. Ah ha ha. Do you know? Chen Daqi of Dongcun. (Laughing at the swan soaring into the sky, the turtle chasing fish at the bottom of the water. Three wives, six breasts, the Vajra's back is rotten like mud. Ah ha ha. Do you know? Chen Daqi of Dongcun.)

Zen Master Weiguang of Nanfeng Mountain in Suzhou

Ascending the hall to preach: One question, one answer, like a bell containing echoes, like a valley responding to sound. This is because it is unavoidable, and a line of opportunity is released in the gate of establishing transformation. If according to the practice of the monks, the difference is like heaven and earth. Then tell me, what are the strengths of the monks? After a long silence, he said: 'Cannot be found all day, sometimes it comes by itself.' 'Tut!' (One question, one answer, like a bell containing echoes, like a valley responding to sound. This is because it is unavoidable, and a line of opportunity is released in the gate of establishing transformation. If according to the practice of the monks, the difference is like heaven and earth. Then tell me, what are the strengths of the monks? After a long silence, he said: 'Cannot be found all day, sometimes it comes by itself.' 'Tut!')

Zen Master Degan of Dawei Mountain in Tanzhou

A monk asked: 'What is the meaning of the Patriarch's coming from the West?' (What is the true intention of the Patriarch coming from the West?) The Master said: 'Water flows from the mountain.' (Water flows from the mountain.) Question: 'What is the meaning?' (What is the meaning of this?) The Master said: 'How can the stream retain it?' (How can the stream retain it?) Then he said: The mountain flowers are like brocade, Manjushri bumps into the eyes; the secluded birds sing softly, Avalokiteshvara blocks the ears. What else are you thinking about, virtuous ones? Last night, I couldn't sleep in the middle of the night, turned over and caught Samantabhadra, demoted him to the land of no birth, and slept until dawn. (The mountain flowers are like brocade, Manjushri Bodhisattva bumps into the eyes; the secluded birds sing softly, Avalokiteshvara blocks the ears. What else are you thinking about, virtuous ones? Last night, I couldn't sleep in the middle of the night, turned over and caught Samantabhadra Bodhisattva, demoted him to the land of no birth, and slept until dawn.)

。今朝又得與諸人相見說夢。噫。是甚麼說話。卓拄杖。下座。

全州靈山本言禪師

僧問。如何是佛。師曰。誰教汝恁么問。曰今日起動和尚也。師曰。謝訪及。

安吉州廣法院源禪師

僧問。如何是祖師西來意。師曰。磚頭瓦片。問鬧中取靜時如何。師曰。冤不可結。問如何是正法眼。師曰。眉毛下。曰便與么會時如何。師曰。瞳兒笑點頭。問如何是向上事。師曰。日月星辰。曰如何是向下事。師曰。地獄鑊湯。問萬里無雲時如何。師曰。猢猻忍餓。曰乞師拯濟。師曰。甚麼火色。問古人拈槌舉拂。意旨如何。師曰。白日無閑人。曰如何承當。師曰。如風過耳。問握劍當胸時如何。師曰。老鴉成隊。曰正是和尚見處。師曰。蛇穿鼻孔。僧拂袖便出。師曰。大眾相逢。問從上諸聖向甚麼處行履。師曰。十字街頭。曰與么則敗缺也。師曰。知你不到這田地。曰到后如何。師曰。家常茶飯。問祖意教意是同是別。師曰。乾薑附子。曰與么則不同也。師曰。冰片雪團。上堂。春雨微微。檐頭水滴。聞聲不悟。歸堂面壁。上堂。若論大道。直教杼山無開口處。你諸人試開口看。僧便問。如何是大道。師曰。擔不起。曰為甚麼擔不起。師曰。大道。上堂。若論此事。切莫道著。道著即頭角生。有僧出

【現代漢語翻譯】現代漢語譯本：今天又和各位相見，說說夢話。噫！這是什麼話？（禪師）拄著枴杖，走下座位。

全州靈山本言禪師

有僧人問：『什麼是佛？』禪師說：『誰教你這麼問的？』僧人說：『今天驚動了和尚您。』禪師說：『謝謝你的拜訪。』

安吉州廣法院源禪師

有僧人問：『什麼是祖師西來意？（Bodhidharma's intention in coming from the West）』禪師說：『磚頭瓦片。』問：『在喧鬧中求取清靜時如何？』禪師說：『冤仇不可結。』問：『什麼是正法眼？（the eye of the true Dharma）』禪師說：『眉毛下。』問：『如果這樣領會時如何？』禪師說：『瞳兒笑著點頭。』問：『什麼是向上事？』禪師說：『日月星辰。』問：『什麼是向下事？』禪師說：『地獄鑊湯。』問：『萬里無雲時如何？』禪師說：『猢猻忍餓。』問：『乞求禪師救濟。』禪師說：『什麼火色？』問：『古人拈槌舉拂，意旨如何？』禪師說：『白日無閑人。』問：『如何承當？』禪師說：『如風過耳。』問：『握劍當胸時如何？』禪師說：『老鴉成隊。』問：『這正是和尚您的見處。』禪師說：『蛇穿鼻孔。』僧人拂袖便走出去。禪師說：『大眾相逢。』問：『從上諸聖向什麼處行履？』禪師說：『十字街頭。』問：『這樣說來就敗壞缺失了？』禪師說：『知道你不到這田地。』問：『到后如何？』禪師說：『家常茶飯。』問：『祖意教意是同是別？』禪師說：『乾薑附子。』問：『這樣說來就不同了？』禪師說：『冰片雪團。』上堂：春雨微微，屋檐滴水。聞聲不悟，歸堂面壁。上堂：若論大道，直教杼山無開口處。你諸人試開口看。僧人便問：『如何是大道？』禪師說：『擔不起。』問：『為什麼擔不起？』禪師說：『大道。』上堂：若論此事，切莫道著。道著即頭角生。有僧人出來。

【English Translation】 English version: Now again, I meet with you all to speak of dreams. Alas! What kind of talk is this? (The Zen master) strikes his staff and descends from the seat.

Zen Master Benyan of Lingshan, Quanzhou

A monk asked: 'What is Buddha?' The master said: 'Who taught you to ask like that?' The monk said: 'Today I have disturbed the venerable master.' The master said: 'Thank you for your visit.'

Zen Master Yuan of Guangfa Temple, Anji Prefecture

A monk asked: 'What is the meaning of Bodhidharma's (祖師) coming from the West (西來意)?' The master said: 'Bricks and tiles.' Asked: 'How is it when seeking stillness in the midst of noise?' The master said: 'Grievances should not be formed.' Asked: 'What is the eye of the true Dharma (正法眼)?' The master said: 'Below the eyebrows.' Asked: 'How is it when one understands in this way?' The master said: 'The pupils smile and nod.' Asked: 'What is the matter of upward striving?' The master said: 'The sun, moon, and stars.' Asked: 'What is the matter of downward striving?' The master said: 'The hellish cauldron of boiling water.' Asked: 'How is it when there are ten thousand miles without a cloud?' The master said: 'The monkey endures hunger.' Asked: 'I beg the master for salvation.' The master said: 'What color of fire?' Asked: 'What is the meaning of the ancients raising the mallet and whisk?' The master said: 'There are no idle people in broad daylight.' Asked: 'How to undertake it?' The master said: 'Like wind passing the ears.' Asked: 'How is it when holding a sword to the chest?' The master said: 'Crows form a flock.' Asked: 'This is precisely the venerable master's view.' The master said: 'A snake pierces the nostrils.' The monk flicked his sleeve and went out. The master said: 'The great assembly meets.' Asked: 'Where do all the sages of the past walk?' The master said: 'At the crossroads.' Asked: 'In that case, it is ruined and deficient?' The master said: 'I know you have not reached this state.' Asked: 'How is it after reaching it?' The master said: 'Ordinary tea and rice.' Asked: 'Are the ancestral intention (祖意) and the teaching intention (教意) the same or different?' The master said: 'Dried ginger and aconite.' Asked: 'In that case, they are different?' The master said: 'Camphor flakes and snowballs.' Ascending the hall: Spring rain is light, water drips from the eaves. Hearing the sound but not awakening, return to the hall and face the wall. Ascending the hall: If discussing the Great Way (大道), it directly causes Mount Zhu (杼山) to have no place to open its mouth. You all try to open your mouths and see. A monk then asked: 'What is the Great Way (大道)?' The master said: 'Cannot be carried.' Asked: 'Why cannot it be carried?' The master said: 'The Great Way (大道).' Ascending the hall: If discussing this matter, absolutely do not speak of it. Speaking of it will cause horns to grow. A monk came out.

曰。頭角生也。師曰。禍事。曰某甲罪過。師曰。龍頭蛇尾。伏惟珍重。師元豐八年十月十二晚。忽書偈曰。雪𩯭霜髭九九年。半肩毳衲盡諸緣。廓然笑指浮雲散。玉兔流光照大千。擲筆而寂。

靈隱德章禪師

初住大相國寺西經藏院。慶曆八年九月一日。仁宗皇帝詔師于延春閣。下齋。宣普照大師問。如何是當機一句。師曰。一言迥出青霄外。萬仞峰前險處行。曰作么生是險處行。師便喝。曰皇帝面前何得如此。師曰。也不得放過。明年又宣入內齋。復宣普照問。如何是奪人不奪境。師曰。雷驚細草萌芽發。高山進步莫遲遲。曰如何是奪境不奪人。師曰。戴角披毛異。來往任縱橫。曰如何是人境兩俱奪。師曰。出門天外迥。流光影不真。曰如何是人境俱不奪。師曰。寒林無宿客。大海聽龍吟。后再宣入化成殿齋。宣守賢問。齋筵大啟。如何報答聖君。師曰。空中求鳥跡。曰。意旨如何。師曰。水內覓魚蹤。師進心珠歌曰。心如意心如意。任運隨緣不相離。但知莫向外邊求。外邊求終不是。枉用工夫隱真理。識心珠光耀日。秘藏深密無形質。拈來掌內眾人驚。二乘精進爭能測。碧眼胡須指出。臨機妙用何曾失。尋常切忌與人看。大地山河動岌岌。師皇祐二年。乞歸山林養老。御批杭州靈隱寺住持。賜號明

覺。

瑯邪覺禪師法嗣

蘇州定慧院超信海印禪師

僧問。如何是佛法的的大意。師曰。湘源斑竹杖。曰意旨如何。師曰。枝枝帶淚痕。問如何是第一句。師曰。那吒忿怒。曰如何是第二句。師曰。衲僧罔措。曰如何是第三句。師曰。西天此土。上堂。泥蛇咬石鱉。露柱啾啾叫。須彌打一棒。閻老呵呵笑。參。上堂。若識般若。即被般若縛。若不識般若。亦被般若縛。識與不識。拈放一邊。卻問諸人。如何是般若體。參堂去。上堂。鶯聲闌蟬聲急。入水烏龜頭不濕。鷺鷥飛入蘆花叢。雪月交輝俱不及。吽。

洪州泐潭曉月禪師

僧問。修多羅教如標月指。未審指個甚麼。師曰。請高著眼。曰曙色未分人盡望。及乎天曉也尋常。師曰。年衰鬼弄人。

越州姜山方禪師

僧問。如何是不動尊。師曰。單著布衫穿市過。曰學人未曉。師曰。騎驢踏破洞庭波。曰透過三級浪。專聽一聲雷。師曰。伸手不見掌。曰還許學人進向也無。師曰。踏地告虛空。曰雷門之下布鼓難鳴。師曰。八花毬子上。不用繡紅旗。曰三十年後此話大行。師便打。問蓮花未出水時如何。師曰。穿針嫌眼小。曰出水后如何。師曰。盡日展愁眉。問如何是一塵入正受。師曰。蛇銜老鼠尾。曰如何是諸塵三昧起。

【現代漢語翻譯】現代漢語譯本

覺（覺悟）。

瑯邪覺禪師的法嗣

蘇州定慧院超信海印禪師

有僧人問：『如何是佛法的大意？』禪師說：『湘源的斑竹杖。』僧人說：『意旨如何？』禪師說：『枝枝都帶著淚痕。』問：『如何是第一句？』禪師說：『那吒（佛教護法神）忿怒。』說：『如何是第二句？』禪師說：『衲僧（僧人的謙稱）茫然不知所措。』說：『如何是第三句？』禪師說：『西天此土（指佛法無處不在）。』禪師上堂說法：『泥蛇咬石鱉，露柱（寺院中的柱子）啾啾叫。須彌（須彌山，佛教中的聖山）打一棒，閻老（閻羅王）呵呵笑。』參（參禪）。上堂說法：『若認識般若（智慧），就被般若束縛；若不認識般若，也被般若束縛。認識與不認識，都放到一邊。』卻問各位：『如何是般若的本體？』參堂去（去禪堂參禪）。上堂說法：『鶯聲將盡蟬聲急，入水烏鴉毛不濕。鷺鷥飛入蘆花叢，雪月交輝俱不及。』吽（佛教咒語）。

洪州泐潭曉月禪師

有僧人問：『修多羅教（經文教義）如標月指，未審指個甚麼？』禪師說：『請高著眼。』說：『曙色未分人盡望，及乎天曉也尋常。』禪師說：『年衰鬼弄人。』

越州姜山方禪師

有僧人問：『如何是不動尊（不動明王）？』禪師說：『單著布衫穿市過。』說：『學人未曉。』禪師說：『騎驢踏破洞庭波。』說：『透過三級浪，專聽一聲雷。』禪師說：『伸手不見掌。』說：『還許學人進向也無？』禪師說：『踏地告虛空。』說：『雷門之下布鼓難鳴。』禪師說：『八花毬子上，不用繡紅旗。』說：『三十年後此話大行。』禪師便打。問：『蓮花未出水時如何？』禪師說：『穿針嫌眼小。』說：『出水后如何？』禪師說：『盡日展愁眉。』問：『如何是一塵入正受？』禪師說：『蛇銜老鼠尾。』說：『如何是諸塵三昧起？』

【English Translation】 English version

Awakening.

Successor of Dharma from Zen Master Jue of Langye

Zen Master Chaoxin Haiyin of Dinghui Monastery in Suzhou

A monk asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'The mottled bamboo staff from Xiangyuan.' The monk said: 'What is the intent?' The Master said: 'Each branch carries traces of tears.' Asked: 'What is the first phrase?' The Master said: 'Nata (Nata, a protector deity in Buddhism) is furious.' Said: 'What is the second phrase?' The Master said: 'The monks are at a loss.' Said: 'What is the third phrase?' The Master said: 'The Western Heaven and this land (referring to the omnipresence of the Buddha-dharma).' Ascending the hall, the Master said: 'A mud snake bites a stone turtle, the pillar (pillar in the monastery) chirps. Sumeru (Mount Sumeru, the sacred mountain in Buddhism) is struck with a staff, Yama (King Yama) laughs heartily.' Participate (practice Zen meditation). Ascending the hall, the Master said: 'If you recognize Prajna (wisdom), you are bound by Prajna; if you do not recognize Prajna, you are also bound by Prajna. Recognizing and not recognizing, put them aside.' Then he asked everyone: 'What is the essence of Prajna?' Go to the meditation hall (go to the Zen hall to practice Zen meditation). Ascending the hall, the Master said: 'The oriole's song is ending, the cicada's song is urgent, a crow enters the water without wetting its feathers. The egret flies into the reed flower bush, the snow and moon shining together are not as good.' Hum (Buddhist mantra).

Zen Master Xiaoyue of Letan in Hongzhou

A monk asked: 'The Sutra teachings (scriptural teachings) are like a finger pointing at the moon, what exactly does it point to?' The Master said: 'Please raise your eyes high.' Said: 'Before dawn, everyone looks forward, but when it dawns, it is ordinary.' The Master said: 'Old age, ghosts play tricks on people.'

Zen Master Fang of Jiangshan in Yuezhou

A monk asked: 'What is Acalanatha (immovable wisdom king)?' The Master said: 'Wearing only a cloth shirt, passing through the market.' Said: 'This student does not understand.' The Master said: 'Riding a donkey and breaking through the waves of Dongting Lake.' Said: 'Passing through three levels of waves, listening intently to a clap of thunder.' The Master said: 'Reaching out, you cannot see your palm.' Said: 'Is this student allowed to advance further?' The Master said: 'Stomping on the ground and appealing to the empty sky.' Said: 'Under the thunder gate, it is difficult for a cloth drum to sound.' The Master said: 'On the eight-flower ball, there is no need to embroider a red flag.' Said: 'Thirty years later, this saying will be very popular.' The Master then struck him. Asked: 'What is it like when the lotus flower has not yet emerged from the water?' The Master said: 'Threading a needle, complaining that the eye is too small.' Said: 'What is it like after it emerges from the water?' The Master said: 'Frowning all day long.' Asked: 'What is it like when a single dust enters correct samadhi?' The Master said: 'A snake biting a rat's tail.' Said: 'What is it like when all dusts arise in samadhi?'

師曰。鱉咬釣魚竿。曰恁么則東西不辯。南北不分去也。師曰。堂前一碗夜明燈。簾外數[竺-二+巠]青瘦竹。問諸佛未出世時如何。師曰。不識酒望子。曰出世后如何。師曰。釣魚船上贈三椎。問如何是佛。師曰。留髭表丈夫。問奔流度刃。疾焰過風。未審姜山門下還許藉藉也無。師曰。天寒日短夜更長。曰錦帳繡鴛鴦。行人難得見。師曰。髑髏裡面氣沖天。僧召和尚。師曰。雞頭鳳尾。曰諸方泥里洗。姜山畫將來。師曰。姜山今日為客。且望阇黎善傳。雖然如是。不得放過。便打。上堂。穿云不渡水。渡水不穿云。乾坤把定不把定。虛空放行不放行。橫三豎四。乍離乍合。將長補短。即不問。汝諸人飯是米做一句。要且難道。良久曰。私事不得官酬。上堂。不是道得道不得。諸方盡把為奇特。寒山燒火滿頭灰。笑罵豐幹這老賊。

福州白鹿山顯端禪師

僧問。如何是道。師曰。九州百粵。曰如何是道中人。師曰。乘肥衣錦。問如何是大善知識。師曰。持刀按劍。曰為甚麼如此。師曰。禮防君子。問如何是異類。師曰。鴉巢生鳳。上堂。摩騰入漢。肉上剜瘡。僧會來吳。眼中添屑。達磨九年面壁。鬼魅之由。二祖立雪求心。翻成不肖。汝等諸人到這裡。如何吐露。若也道得。海上橫行。若道不得。林

【現代漢語翻譯】現代漢語譯本師父說：『烏龜咬住釣魚竿。』學僧說：『這樣就是東西不辨，南北不分了。』師父說：『堂前一碗夜明燈，簾外幾竿青瘦竹。』學僧問：『諸佛未出世時是怎樣的？』師父說：『不認識酒望子（酒旗）。』學僧說：『出世后又是怎樣的？』師父說：『釣魚船上贈送三椎（比喻無用的東西）。』學僧問：『如何是佛？』師父說：『留著鬍鬚，顯出大丈夫氣概。』學僧問：『奔流飛渡刀刃，急速的火焰超過風速，不知姜山門下是否允許借用？』師父說：『天寒日短夜更長。』學僧說：『錦帳繡鴛鴦，行人難以得見。』師父說：『骷髏裡面氣沖天。』有僧人召請和尚。師父說：『雞頭鳳尾（比喻不相稱）。』學僧說：『諸方都在泥里洗，姜山卻把它畫了出來。』師父說：『姜山今日作為客人，希望各位善於傳達。』雖然如此，也不得放過，隨即打他。上堂說法：穿過云卻不渡水，渡過水卻不穿云。乾坤是把定還是不把定？虛空是放行還是不放行？橫三豎四，乍離乍合，將長補短，這些都不問。你們這些人，飯是米做的一句，要且很難說。』良久后說：『私事不得官家酬謝。』上堂說法：不是說能說出道，還是說不能說出道，各方都把它當作奇特。寒山燒火滿頭灰，笑罵豐幹這老賊。

福州白鹿山顯端禪師

有僧人問：『如何是道？』師父說：『九州百粵（泛指中國南方地區）。』學僧說：『如何是道中人？』師父說：『乘肥衣錦（形容生活富足）。』問：『如何是大善知識？』師父說：『持刀按劍（形容威嚴）。』學僧說：『為什麼這樣？』師父說：『禮儀是用來防備君子的。』問：『如何是異類？』師父說：『鴉巢生鳳（比喻不尋常）。』上堂說法：摩騰（Kasyapa Matanga）入漢，如同在肉上剜瘡。僧會（Kang Senghui）來吳，如同在眼中添屑。達磨（Bodhidharma）九年面壁，是鬼魅造成的。二祖（Huike）立雪求心，反而成了不肖之徒。你們這些人到這裡，如何吐露心聲？如果說得出來，就能在海上橫行。如果說不出來，就只能在林

【English Translation】 English version The master said, 'A turtle bites the fishing rod.' The monk said, 'In that case, one cannot distinguish east from west, nor north from south.' The master said, 'A bowl of luminous lamp in front of the hall, several slender green bamboos outside the curtain.' The monk asked, 'What is it like before the Buddhas appear in the world?' The master said, 'They don't recognize the wine flag (a sign indicating a wine shop).' The monk said, 'What is it like after they appear in the world?' The master said, 'Giving three mallets (useless things) on a fishing boat.' The monk asked, 'What is Buddha?' The master said, 'Keeping a beard shows a true man.' The monk asked, 'A rushing torrent crosses a blade, a swift flame surpasses the wind, I wonder if Jiangshan's (place name) school allows borrowing?' The master said, 'The days are short and the nights are long in the cold weather.' The monk said, 'Embroidered mandarin ducks in a brocade tent, difficult for travelers to see.' The master said, 'A breath soars to the sky from inside the skull.' A monk summoned the abbot. The master said, 'A chicken's head and a phoenix's tail (mismatch).' The monk said, 'All directions are washing in the mud, but Jiangshan paints it.' The master said, 'Jiangshan is a guest today, hoping that you will transmit it well.' Although it is so, you must not let it go,' and then struck him. Ascending the hall: 'Passing through the clouds but not crossing the water, crossing the water but not passing through the clouds. Are heaven and earth grasped or not grasped? Is emptiness released or not released? Horizontal three and vertical four, sometimes separated and sometimes united, taking the long to make up for the short, these I will not ask. You people, the sentence 'Rice is made from rice,' is difficult to say.' After a long silence, he said, 'Private matters are not rewarded by the government.' Ascending the hall: 'It is not about whether you can speak the Tao or not, all directions regard it as peculiar. Hanshan (Cold Mountain) burns fire with a head full of ashes, laughing and scolding Fenggan (Shakyamuni Buddha's incarnation) as an old thief.'

Zen Master Xianduan of Bailu Mountain in Fuzhou

A monk asked, 'What is the Tao?' The master said, 'The nine provinces and the hundred Yue (general term for southern China).' The monk said, 'What is a person in the Tao?' The master said, 'Riding fat horses and wearing brocade clothes (describing a wealthy life).' Asked, 'What is a great virtuous teacher?' The master said, 'Holding a knife and pressing a sword (describing majesty).' The monk said, 'Why is it like this?' The master said, 'Etiquette is used to guard against gentlemen.' Asked, 'What is a different kind?' The master said, 'A phoenix is born in a crow's nest (an unusual occurrence).' Ascending the hall: 'Kasyapa Matanga (Moteng) entering Han is like carving a sore on flesh. Kang Senghui (Seng Hui) coming to Wu is like adding dust to the eyes. Bodhidharma (Damo) facing the wall for nine years is caused by demons. Huike (the Second Patriarch) standing in the snow seeking the mind has turned into an unworthy descendant. You people, when you come here, how do you reveal your heart? If you can say it, you can travel freely on the sea. If you cannot say it, you can only be in the forest.'

間獨臥。以拄杖擊禪床一下。問如何是無相佛。師曰。灘頭石師子。曰意旨如何。師曰。有心江上住。不怕浪淘沙。問凝然湛寂時如何。師曰。不是阇黎安身立命處。曰如何是學人安身立命處。師曰。云有出山勢。水無投澗聲。問如何是教意。師曰。楞伽會上。曰如何是祖意。師曰。熊耳山前。曰教意祖意相去幾何。師曰。寒松連翠竹。秋水對紅蓮。

滁州瑯邪山智遷禪師

僧問。如何是瑯邪境。師曰。松因有限蕭疏老。花為無情取次開。曰如何是境中人。師曰。髮長僧貌醜。問如何是和尚為人句。師曰。眼前三尺雪。曰莫便是也無。師曰。腦後一枝花。

泉州涼峰洞淵禪師

僧問。如何是涅槃。師曰。刀斫斧劈。曰如何是解脫。師曰。衫長褲短。問諸聖不到處。師還知也無。師曰。老來無力下禪床。問離四句絕百非時如何。師曰。柴門草自深。問狗子還有佛性也無。師曰。松直棘曲。問如何是佛。師曰。金沙照影。曰如何是道。師曰。玉女拋梭。曰佛與道相去幾何。師曰。龜毛長二丈。兔角長八尺。

真州真如院方禪師

參瑯邪。唯看柏樹子話。每入室陳其所見。不容措詞。常被喝出。忽一日大悟。直入方丈曰。我會也。瑯邪曰。汝作么生會。師曰。夜來床薦暖。一覺到天明

【現代漢語翻譯】現代漢語譯本（僧人）獨自禪坐。用拄杖敲擊禪床一下。問：『什麼是無相佛？』（無相佛：指超越一切表象和概念的佛）智遷禪師說：『灘頭的石獅子。』（僧人）問：『這句話的意旨是什麼？』智遷禪師說：『有心在江上住，不怕浪淘沙。』（僧人）問：『凝然湛寂時如何？』（凝然湛寂：指心神完全平靜，沒有任何雜念的狀態）智遷禪師說：『不是你（阇黎）安身立命的地方。』（阇黎：梵語，指弟子或學生）（僧人）問：『什麼是學人安身立命的地方？』智遷禪師說：『云有出山之勢，水無投澗之聲。』（僧人）問：『什麼是教意？』（教意：指佛教的教義）智遷禪師說：『楞伽會上。』（楞伽會：指《楞伽經》的法會）（僧人）問：『什麼是祖意？』（祖意：指禪宗祖師的意旨）智遷禪師說：『熊耳山前。』（僧人）問：『教意和祖意相差多少？』智遷禪師說：『寒松連翠竹，秋水對紅蓮。』

滁州瑯邪山智遷禪師

有僧人問：『什麼是瑯邪山的境界？』（瑯邪境：指瑯邪山的境界）智遷禪師說：『松樹因為有限而顯得蕭疏蒼老，花朵因為無情而隨意開放。』（僧人）問：『什麼是境界中的人？』智遷禪師說：『頭髮長長，僧人的面貌醜陋。』（僧人）問：『什麼是和尚為人說法的句子？』智遷禪師說：『眼前三尺雪。』（僧人）問：『莫非就是這樣嗎？』智遷禪師說：『腦後一枝花。』

泉州涼峰洞淵禪師

有僧人問：『什麼是涅槃？』（涅槃：指佛教中解脫生死輪迴的境界）洞淵禪師說：『刀斫斧劈。』（僧人）問：『什麼是解脫？』（解脫：指從束縛中獲得自由）洞淵禪師說：『衫長褲短。』（僧人）問：『諸聖都無法到達的地方，禪師您知道嗎？』洞淵禪師說：『老來無力下禪床。』（僧人）問：『離開四句，超越百非時如何？』（四句：指佛教中的四種邏輯判斷；百非：指各種錯誤的觀點）洞淵禪師說：『柴門草自深。』（僧人）問：『狗子還有佛性嗎？』（佛性：指一切眾生皆具有的成佛的可能性）洞淵禪師說：『松直棘曲。』（僧人）問：『什麼是佛？』洞淵禪師說：『金沙照影。』（僧人）問：『什麼是道？』洞淵禪師說：『玉女拋梭。』（僧人）問：『佛與道相差多少？』洞淵禪師說：『龜毛長二丈，兔角長八尺。』

真州真如院方禪師

方禪師參學瑯邪禪師時，只參看『柏樹子』的話頭。每次進入方丈室都陳述自己的見解，但瑯邪禪師不容他措辭，常常被喝斥出來。忽然有一天，方禪師大悟，直接進入方丈室說：『我會了！』瑯邪禪師問：『你作么生會？』方禪師說：『夜來床薦暖，一覺到天明。』

【English Translation】 English version He was sitting alone in meditation. He tapped the Zen bed once with his staff and asked, 'What is the formless Buddha?' (Formless Buddha: refers to the Buddha beyond all appearances and concepts) The Master said, 'A stone lion on the beach.' The monk asked, 'What is the meaning of this?' The Master said, 'With a mind to live on the river, not afraid of the waves washing away the sand.' The monk asked, 'What about when one is still and deeply silent?' (Still and deeply silent: refers to a state of complete mental tranquility, without any distracting thoughts) The Master said, 'It is not the place where you (Acharya) settle down and establish your life.' (Acharya: Sanskrit, refers to a disciple or student) The monk asked, 'Where is the place where a student settles down and establishes their life?' The Master said, 'The clouds have the momentum to leave the mountain, the water makes no sound when plunging into the ravine.' The monk asked, 'What is the meaning of the teachings?' (Meaning of the teachings: refers to the doctrines of Buddhism) The Master said, 'At the Lankavatara assembly.' (Lankavatara assembly: refers to the assembly of the Lankavatara Sutra) The monk asked, 'What is the meaning of the Patriarchs?' (Meaning of the Patriarchs: refers to the intent of the Zen Patriarchs) The Master said, 'Before Mount Xiong'er.' The monk asked, 'How far apart are the meaning of the teachings and the meaning of the Patriarchs?' The Master said, 'Cold pines connect with green bamboo, autumn water faces red lotuses.'

Zen Master Zhiqian of Mount Langye in Chuzhou

A monk asked, 'What is the realm of Mount Langye?' (Realm of Langye: refers to the state of Mount Langye) The Master said, 'The pines appear sparse and old because they are limited, the flowers bloom casually because they are without feeling.' The monk asked, 'What is the person in the realm?' The Master said, 'Long hair, the monk's appearance is ugly.' The monk asked, 'What is the phrase of the abbot for the sake of others?' The Master said, 'Three feet of snow before your eyes.' The monk asked, 'Is that it?' The Master said, 'A flower behind your head.'

Zen Master Dongyuan of Liangfeng Cave in Quanzhou

A monk asked, 'What is Nirvana?' (Nirvana: refers to the state of liberation from the cycle of birth and death in Buddhism) The Master said, 'Chopped by knives and split by axes.' The monk asked, 'What is liberation?' (Liberation: refers to freedom from bondage) The Master said, 'The shirt is long, the pants are short.' The monk asked, 'The place where all the sages cannot reach, does the Master know it?' The Master said, 'Old and weak, I have no strength to get off the Zen bed.' The monk asked, 'What about when one is apart from the four phrases and beyond the hundred negations?' (Four phrases: refers to the four logical judgments in Buddhism; Hundred negations: refers to various erroneous views) The Master said, 'The thatched gate, the grass grows deep by itself.' The monk asked, 'Does a dog have Buddha-nature?' (Buddha-nature: refers to the potential for Buddhahood that all beings possess) The Master said, 'The pine is straight, the thorn is crooked.' The monk asked, 'What is Buddha?' The Master said, 'Golden sand reflects the shadow.' The monk asked, 'What is the Tao?' The Master said, 'The jade maiden throws the shuttle.' The monk asked, 'How far apart are Buddha and the Tao?' The Master said, 'Turtle hair is two fathoms long, rabbit horns are eight feet long.'

Zen Master Fang of Zhenru Monastery in Zhenzhou

When Zen Master Fang studied with Zen Master Langye, he only contemplated the 'cypress tree seeds' saying. Every time he entered the abbot's room, he stated his views, but Zen Master Langye did not allow him to elaborate and often scolded him out. Suddenly one day, Zen Master Fang had a great enlightenment and went directly into the abbot's room and said, 'I understand!' Zen Master Langye asked, 'How do you understand?' Zen Master Fang said, 'Last night the bed was warm, I slept until dawn.'

。瑯邪可之。

宣州興教院坦禪師

永嘉牛氏子。業打銀。因淬礪瓶器有省。即出家。參瑯邪。機語頓契。后依大衣懷禪師。時住興教。擢為第一座。衣受他請。欲聞州乞師繼之。時刁景純學士。守宛陵。衣恐刁涉外議。乃于觀音前祝曰。若坦首座道眼明白。堪任住持。愿示夢于刁學土。刁夜夢。牛在興教法座上。衣凌晨辭州。刁舉所夢。衣大笑。刁問其故。衣曰。坦首座姓牛。又屬牛。刁就座出帖請之。師受請升座。有雪竇化主省宗。出問。諸佛未出世。人人鼻孔遼天。出世后。為甚麼杳無訊息。師曰。雞足峰前風悄然。宗曰。未在更道。師曰。大雪滿長安。宗曰。誰人知此意。令我憶南泉。拂袖歸眾。更不禮拜。師曰。新興教今日失利。便歸方丈。令人請宗至。師曰。適來錯祇對一轉語。人天眾前。何不禮拜蓋覆卻。宗曰。大丈夫膝下有黃金。爭肯禮拜無眼長老。師曰。我別有語在。宗乃理前語。至未在更道處。師曰。我有三十棒。寄你打雪竇。宗乃禮拜。

江州歸宗可宣禪師

漢州人也。壯為僧。即出峽。依瑯邪一語。忽投群疑頓息。瑯邪可之。未幾令分座。凈空居士郭功甫過門。問道與厚。及師領歸宗時。功甫任南昌尉。俄郡守恚師不為禮捃甚。遂作書寄功甫曰。某世緣尚有六年。

【現代漢語翻譯】現代漢語譯本：瑯邪可之（瑯邪禪師認可了他）。

宣州興教院坦禪師

永嘉牛氏之子。以打銀為業。因淬火瓶器時有所領悟，便出家。參訪瑯邪禪師，彼此的機鋒話語非常契合。後來依止大衣懷禪師。當時住在興教寺，被推舉為第一座。大衣禪師接受了其他地方的邀請，想向宣州請求一位禪師來接替自己。當時刁景純學士擔任宛陵的太守。大衣禪師擔心刁景純會有其他議論，於是在觀音像前祈禱說：『如果坦首座的道眼明白，堪以擔任住持，希望在刁學士的夢中顯現。』刁景純晚上夢見一頭牛在興教寺的法座上。大衣禪師凌晨向宣州告辭，刁景純提起所做的夢。大衣禪師大笑。刁景純問他緣故，大衣禪師說：『坦首座姓牛，又屬牛。』刁景純就到興教寺，拿出帖子，請坦禪師擔任住持。坦禪師接受邀請升座。當時雪竇寺的化主省宗禪師出來提問：『諸佛未出世時，人人的鼻孔都朝天。出世后，為什麼卻杳無音訊？』坦禪師說：『雞足峰前風悄然。』省宗禪師說：『還未到位，再說一句。』坦禪師說：『大雪滿長安。』省宗禪師說：『誰人知此意，令我憶南泉。』說完拂袖回到大眾中，不再禮拜。坦禪師說：『新興教寺今天失利了。』便回到方丈，讓人請省宗禪師來。坦禪師說：『剛才錯應對了一句轉語，在人天大眾面前，為什麼不禮拜遮蓋過去？』省宗禪師說：『大丈夫膝下有黃金，怎肯禮拜沒有眼睛的老頭。』坦禪師說：『我另有話要說。』省宗禪師於是重新審理之前的對話，到『未在更道處』。坦禪師說：『我有三十棒，寄給你打雪竇。』省宗禪師於是禮拜。

江州歸宗可宣禪師

漢州人。成年後出家為僧，隨即出川。依止瑯邪禪師，因一句話，忽然所有疑惑都消失了。瑯邪禪師認可了他。不久，瑯邪禪師讓他分座說法。凈空居士郭功甫路過歸宗寺，與可宣禪師論道，關係深厚。等到可宣禪師主持歸宗寺時，郭功甫擔任南昌尉。不久，郡守因為可宣禪師不向他行禮而非常惱怒，多次責難他。於是可宣禪師寫信寄給郭功甫說：『我塵世的緣分還有六年。』

【English Translation】 English version: Langye Kezhi (Langye Chan master approved of him).

Chan Master Tan of Xingjiao Monastery in Xuanzhou

He was a son of the Niu family in Yongjia. He worked as a silversmith. He had an awakening while tempering bottles and utensils, and then became a monk. He visited Langye Chan master, and their interactions were perfectly aligned. Later, he relied on Chan Master Huai of Dayi. At that time, he lived in Xingjiao Monastery and was promoted to the first seat. Chan Master Huai accepted an invitation from another place and wanted to ask Xuanzhou to send a Chan master to succeed him. At that time, Scholar Diao Jingchun was the prefect of Wanling. Chan Master Huai was worried that Diao Jingchun would have other opinions, so he prayed in front of the Guanyin (Avalokiteśvara) statue, saying, 'If the head monk Tan's eye of the Dao is clear and he is capable of being the abbot, I hope it will be revealed in a dream to Scholar Diao.' Diao Jingchun dreamed at night that an ox was on the Dharma seat in Xingjiao Monastery. Chan Master Huai bid farewell to Xuanzhou at dawn, and Diao Jingchun mentioned the dream he had. Chan Master Huai laughed. Diao Jingchun asked him the reason, and Chan Master Huai said, 'The head monk Tan's surname is Niu (牛, meaning ox), and his zodiac sign is also ox.' Diao Jingchun went to Xingjiao Monastery, took out a post, and invited Chan Master Tan to be the abbot. The master accepted the invitation and ascended the seat. At that time, Chan Master Shengzong, the fundraiser of Xuedou Monastery, came out and asked, 'Before the Buddhas appeared in the world, everyone's nostrils pointed to the sky. After they appeared in the world, why is there no news?' The master said, 'The wind is quiet in front of Chicken Foot Peak (Jizu Peak).' Chan Master Shengzong said, 'Not yet there, say another sentence.' The master said, 'Heavy snow fills Chang'an.' Chan Master Shengzong said, 'Who knows this meaning, making me remember Nanquan.' After speaking, he flicked his sleeves and returned to the crowd, no longer bowing. The master said, 'New Xingjiao Monastery has lost today.' Then he returned to his room and asked someone to invite Chan Master Shengzong. The master said, 'Just now, I wrongly answered a turning word. In front of the human and heavenly assembly, why didn't you bow to cover it up?' Chan Master Shengzong said, 'A great man has gold under his knees, how can he bow to a blind old man?' The master said, 'I have other words to say.' Chan Master Shengzong then re-examined the previous conversation, up to 'Not yet there, say another sentence.' The master said, 'I have thirty blows, I'll send them to you to beat Xuedou.' Chan Master Shengzong then bowed.

Chan Master Ke Xuan of Guizong in Jiangzhou

He was a native of Hanzhou. He became a monk when he was an adult and immediately left Sichuan. Relying on Langye Chan master, because of one sentence, all doubts suddenly disappeared. Langye Chan master approved of him. Soon, Langye Chan master asked him to share the seat and preach the Dharma. Layman Jingkong Guo Gongfu passed by Guizong Monastery and discussed the Dao with Chan Master Ke Xuan, and their relationship was deep. When Chan Master Ke Xuan was in charge of Guizong Monastery, Guo Gongfu was the magistrate of Nanchang. Soon, the prefect was very angry because Chan Master Ke Xuan did not salute him, and he repeatedly criticized him. So Chan Master Ke Xuan wrote a letter to Guo Gongfu, saying, 'My worldly fate still has six years.'

奈州主抑逼。當棄餘喘。託生公家。愿無見阻。功甫閱書驚喜。且頷之。中夜其妻夢間見師入其寢。失聲曰。此不是和尚來處。功甫撼而問之。妻詳以告。呼燈取書示之。相笑不已。遂孕。及生乃名宣老。期年記問如昔。至三歲。白雲端禪師抵其家。始見之。曰吾侄來也。云曰。與和尚相別幾年。宣倒指曰。四年矣。(蓋與相別一年方死)云曰。甚處相別。曰白蓮莊上。云曰。以何為驗。曰爹爹媽媽明日請和尚齋。忽聞推車聲。云問。門外是甚麼聲。宣以手作推車勢。云曰。過後如何。曰平地兩條溝。果六週無疾而逝。

秀州長水子璩講師

郡之嘉興人也。自落髮。誦楞嚴不輟。從洪敏法師講。至動靜二相瞭然不生有省。謂敏曰。敲空擊木。(木二作竹)尚落筌蹄。舉目揚眉。已成擬議。去此二途。方契斯旨。敏拊而證之。然欲探禪源。罔知攸往。聞瑯邪道重當世。即趨其席。值上堂次。出問。清凈本然。云何忽生山河大地。瑯邪憑陵答曰。清凈本然。云何忽生山河大地。師領悟禮謝曰。愿侍巾瓶。瑯邪謂曰。汝宗不振久矣。宜厲志扶持報佛恩德。勿以殊宗為介也。乃如教。再拜以辭。后住長水。承稟日。顧眾曰。道非言象得。禪非擬議知。會意通宗。曾無別緻。由是二宗仰之。嘗疏楞嚴等經。盛行於世

【現代漢語翻譯】現代漢語譯本奈州的主人欺壓百姓，我應當捨棄這殘喘之軀，託生到公卿之家，希望不要再有阻礙。功甫閱讀書信后又驚又喜，點頭應允。半夜裡，他的妻子在睡夢中看見一位僧人進入她的臥室，失聲說道：『這裡不是和尚該來的地方！』功甫搖醒她詢問，妻子詳細地告訴了他。功甫點燈取出書信給她看，兩人相視而笑。不久妻子懷孕，生下的孩子便取名為宣老。孩子滿週歲時，記憶和問答能力如同前世。到三歲時，白雲端禪師來到他家，才第一次見到他，說道：『我的侄兒來了！』禪師問道：『與和尚分別幾年了？』宣老倒著手指頭說：『四年了。』（實際上是與禪師分別一年後才去世的）禪師問：『在什麼地方分別的？』宣老說：『白蓮莊上。』禪師問：『用什麼來驗證？』宣老說：『爹爹媽媽明天請和尚齋飯。』忽然聽到推車的聲音。禪師問：『門外是什麼聲音？』宣老用手做出推車的姿勢。禪師說：『過後如何？』宣老說：『平地兩條溝。』果真在六週歲時無疾而終。

秀州長水寺的子璩講師

是郡里嘉興人。自從剃度出家后，誦讀《楞嚴經》（Surangama Sutra）從不間斷。跟隨洪敏法師學習講解，直到『動靜二相瞭然不生』時有所領悟。他對洪敏說：『敲擊虛空和木頭，尚且落在言語的圈套中；舉目揚眉，已經成了思量。去除這兩種途徑，才能契合經文的旨意。』洪敏讚許並印證了他的說法。然而想要探究禪宗的源頭，卻不知該往何處。聽說瑯邪禪師在當時備受推崇，便前往拜訪。正趕上瑯邪禪師上堂說法，子璩禪師出列提問：『清凈本然，為何忽然產生山河大地？』瑯邪禪師直截了當地回答說：『清凈本然，為何忽然產生山河大地？』子璩禪師領悟，行禮感謝說：『願意侍奉您左右。』瑯邪禪師說：『你的宗派衰落很久了，應該立志扶持，報答佛恩，不要因為宗派不同而有所隔閡。』子璩禪師聽從教誨，再次拜謝后告辭。後來住在長水寺，繼承稟承禪法，告誡眾人說：『道不是用言語形象可以得到的，禪不是用思量可以知曉的。領會其意，通達其宗，並沒有什麼特別的。』因此天臺宗和禪宗都仰慕他。曾經疏解《楞嚴經》等經典，在世間廣為流傳。

【English Translation】 English version The master of Naizhou oppressed the people. I should abandon this lingering breath and be reborn into a noble family, hoping there will be no more obstacles. Gongfu was surprised and delighted after reading the letter, and nodded in agreement. In the middle of the night, his wife saw a monk entering her bedroom in a dream and exclaimed, 'This is not a place for monks to come!' Gongfu shook her awake and asked her about it. His wife told him in detail. Gongfu lit the lamp and showed her the letter, and they laughed together. Soon his wife became pregnant, and the child was named Xuanlao. When the child was one year old, his memory and ability to answer questions were as before. When he was three years old, Chan Master Baiyun Duan came to his house and saw him for the first time, saying, 'My nephew has come!' The Chan Master asked, 'How many years have you been separated from the monk?' Xuanlao counted backwards on his fingers and said, 'Four years.' (In fact, he died one year after separating from the Chan Master.) The Chan Master asked, 'Where did we separate?' Xuanlao said, 'At Bailian Village.' The Chan Master asked, 'What is the proof?' Xuanlao said, 'Daddy and Mommy will invite the monk to a vegetarian meal tomorrow.' Suddenly, they heard the sound of a cart. The Chan Master asked, 'What is that sound outside the door?' Xuanlao made a gesture of pushing a cart. The Chan Master said, 'What happens after that?' Xuanlao said, 'Two ditches on flat ground.' Indeed, he died without illness at the age of six.

Lecturer Ziju of Changshui Temple in Xiuzhou

Was a native of Jiaxing in the prefecture. Since shaving his head and becoming a monk, he recited the Surangama Sutra without ceasing. He studied and lectured with Dharma Master Hongmin, and when he reached 'the two aspects of movement and stillness are clearly understood and do not arise,' he had some understanding. He said to Hongmin, 'Knocking on emptiness and wood still falls into the trap of words; raising an eyebrow and lifting an eye has already become deliberation. Removing these two paths is the only way to accord with the meaning of the sutra.' Hongmin praised and confirmed his statement. However, wanting to explore the source of Chan, he did not know where to go. Hearing that Chan Master Langye was highly respected at the time, he went to visit him. He happened to be there when Chan Master Langye was giving a lecture, and Chan Master Ziju stepped forward and asked, 'The pure and original nature, why does it suddenly produce mountains, rivers, and the great earth?' Chan Master Langye directly replied, 'The pure and original nature, why does it suddenly produce mountains, rivers, and the great earth?' Chan Master Ziju understood, bowed and thanked him, saying, 'I am willing to serve you.' Chan Master Langye said, 'Your sect has been in decline for a long time, you should be determined to support it and repay the Buddha's kindness, and do not be separated by differences in sects.' Chan Master Ziju followed his teachings, bowed again and took his leave. Later, he lived in Changshui Temple, inheriting and receiving the Chan Dharma, and warned the assembly, saying, 'The Dao cannot be obtained with words and images, and Chan cannot be known with deliberation. Understanding its meaning and comprehending its sect is nothing special.' Therefore, both the Tiantai and Chan sects admired him. He once annotated the Surangama Sutra and other scriptures, which were widely circulated in the world.

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大愚芝禪師法嗣

南嶽云峰文悅禪師

南昌徐氏子。初造大愚。聞示眾曰。大家相聚吃莖齏。若喚作一莖齏。入地獄如箭射。便下座。師大駭。夜造方丈。愚問。來何所求。師曰。求心法。愚曰。法輪未轉。食輪先轉。後生趁色力健。何不為眾乞食。我忍饑不暇何暇為汝說禪乎。師不敢違。未幾愚移翠巖。師納疏罷。復過翠巖求指示。巖曰。佛法未到爛卻。雪寒。宜為眾乞炭。師亦奉命。能事罷。復造方丈。巖曰。堂司闕人。今以煩汝。師受之不樂。恨巖不去心。地坐后架。桶箍忽散。自架墮落。師忽然開悟。頓見巖用處。走搭伽梨上寢堂。巖迎笑曰。維那且喜大事了畢。師再拜不及吐一辭而去。服勤八年。后出世翠巖。時首座領眾出迎。問曰。德山宗乘即不問。如何是臨濟大用。師曰。你甚處去來。座擬議。師便掌。座擬對。師喝曰。領眾歸去。自是一眾畏服。僧問。如何是道。師曰。路不拾遺。曰如何是道中人。師曰。草賊大敗。僧禮拜。師噓一聲。問萬法歸一。一歸何所。師曰。黃河九曲。曰如何是第一句。師曰。垂手過膝。曰如何是第二句。師曰。萬里崖州。曰如何是第三句。師曰。糞箕掃帚。問。如何是深山巖崖佛法。師曰。猢猻倒上樹。問如何是衲衣下事。師曰。皮里骨。問不涉

【現代漢語翻譯】現代漢語譯本大愚芝禪師法嗣南嶽云峰文悅禪師南昌徐氏之子。最初拜訪大愚禪師。聽到大愚禪師開示說：『大家聚在一起吃醃菜，如果把它叫做一莖醃菜，下地獄就像箭一樣快。』說完就下座了。文悅禪師非常震驚，晚上去拜見大愚禪師。大愚禪師問：『來這裡求什麼？』文悅禪師說：『求心法。』大愚禪師說：『法輪還沒轉動，食輪先轉動了。你現在年輕力壯，為什麼不為大家乞食？我忍飢挨餓都來不及，哪有空閑為你講禪？』文悅禪師不敢違抗。不久，大愚禪師移居翠巖寺，文悅禪師交回了職務。又去翠巖寺請求指示。大愚禪師說：『佛法還沒到爛熟的地步，天氣寒冷，應該為大家乞炭。』文悅禪師也遵命照辦。事情做完后，又去拜見大愚禪師。大愚禪師說：『堂司還缺人，現在委屈你了。』文悅禪師接受了，但心裡不高興，埋怨大愚禪師不肯為他開示心法。坐在後架旁，桶箍突然散開，從架子上掉了下來，文悅禪師忽然開悟，頓時明白了翠巖禪師的用意。跑去披上袈裟到寢堂，翠巖禪師笑著迎接他說：『維那可喜可賀，大事了結了。』文悅禪師再拜，來不及說一句話就離開了。服侍了八年後，後來出任翠巖寺住持。當時，首座帶領僧眾出來迎接，問道：『德山宗的宗旨暫且不問，什麼是臨濟宗的大用？』文悅禪師說：『你從哪裡來？』首座正要說話，文悅禪師就打了他一掌。首座想要辯解，文悅禪師喝道：『帶領大家回去！』從此，大家都畏懼順服。有僧人問：『什麼是道？』文悅禪師說：『路不拾遺。』僧人問：『什麼是道中人？』文悅禪師說：『草寇大敗。』僧人禮拜。文悅禪師噓了一聲。問：『萬法歸一，一歸何處？』文悅禪師說：『黃河九曲。』問：『什麼是第一句？』文悅禪師說：『垂手過膝。』問：『什麼是第二句？』文悅禪師說：『萬里崖州。』問：『什麼是第三句？』文悅禪師說：『糞箕掃帚。』問：『什麼是深山巖崖的佛法？』文悅禪師說：『猢猻倒上樹。』問：『什麼是衲衣下的事？』文悅禪師說：『皮里骨。』問：『不涉……』

【English Translation】 English version Successor of Zen Master Dayu Zhi Zen Master Yunfeng Wenyue of Nanyue (Mount Heng) A son of the Xu family of Nanchang (city in Jiangxi province). He initially visited Dayu (Great Fool). He heard Dayu say to the assembly: 'Everyone gathers to eat pickled vegetables. If you call it a stalk of pickled vegetables, you will fall into hell like an arrow shot.' Then he descended from the seat. The master was greatly shocked and visited the abbot's room at night. Dayu asked, 'What do you seek?' The master said, 'I seek the mind-dharma.' Dayu said, 'Before the Dharma wheel turns, the food wheel turns first. Now that you are young and strong, why not beg for food for the assembly? I am too busy enduring hunger to have time to speak of Zen for you.' The master dared not disobey. Before long, Dayu moved to Cuiyan (Green Cliff) Temple, and the master resigned from his post. He again went to Cuiyan seeking instruction. Dayu said, 'The Buddha-dharma has not yet reached the point of rotting. It is cold. You should beg for charcoal for the assembly.' The master also obeyed the order. After the task was completed, he again visited the abbot's room. Dayu said, 'The hall office lacks a person. Now I trouble you with it.' The master accepted it unhappily, resenting that Dayu would not reveal his mind. Sitting by the back frame, the bucket hoop suddenly broke, and he fell from the frame. The master suddenly awakened and immediately saw Dayu's intention. He ran to put on his kasaya (Buddhist robe) and went to the abbot's quarters. Dayu greeted him with a smile, saying, 'Vina (monastic officer), congratulations, the great matter is completed.' The master bowed twice, unable to utter a word, and left. After serving diligently for eight years, he later became the abbot of Cuiyan Temple. At that time, the head seat led the assembly to greet him, asking, 'The doctrine of the Deshan (another Zen master) school will not be asked. What is the great function of the Linji (another Zen master) school?' The master said, 'Where have you come from?' The head seat hesitated. The master then struck him with his palm. The head seat tried to respond. The master shouted, 'Lead the assembly back!' From then on, the assembly was in awe and obedient. A monk asked, 'What is the Dao (the Way)?' The master said, 'No one picks up lost items on the road.' The monk asked, 'What is a person of the Dao?' The master said, 'The bandits are utterly defeated.' The monk bowed. The master sighed. Asked, 'All things return to one, where does the one return?' The master said, 'The Yellow River has nine bends.' Asked, 'What is the first phrase?' The master said, 'Hands hanging down past the knees.' Asked, 'What is the second phrase?' The master said, 'Ten thousand miles to Yazhou (a remote place).' Asked, 'What is the third phrase?' The master said, 'Dustpan and broom.' Asked, 'What is the Buddha-dharma of the deep mountains and cliffs?' The master said, 'The monkey climbs upside down on the tree.' Asked, 'What is the matter under the monastic robe?' The master said, 'Bone within the skin.' Asked, 'Not involving...'

廉纖。請師速道。師曰。須彌山。問如何是清凈法身。師曰。柴陽荻草。上堂。語不離窠道。焉能出蓋纏。片云橫谷口。迷卻幾人源。所以道。言無展事。語不投機。承言者喪。滯句者迷。汝等諸人到這裡憑何話會。良久曰。欲得不招無間業。莫謗如來正法輪。上堂。過去諸佛已滅。未來諸佛未生。正當今日佛法委在翠巖。放行則隨機利物。把住則瓦解冰消。且道。把住好。放行好。良久曰。咄。這野狐精。擊禪床下座。上堂。汝等諸人。與么上來。大似刺腦入膠盆。與么下去。也是平地吃交。直饒不來不去。朝打三千。暮打八百。上堂。道遠乎哉。觸事而真。聖遠乎哉。體之則神。所以娑婆世界。以音聲為佛事。香積世界。以香飯為佛事。翠巖這裡。祇于出入息內。供養承事過現未來塵沙諸佛。無一空過者。過現未來塵沙諸佛。是翠巖侍者。無一不到。如一不到。三十拄杖。諸上座還會么。將此深心奉塵剎。是則名為報佛恩。上堂。有情之本。依智海以為源。含識之流。總法身而為體。祇為情生智隔。想變體殊。達本情忘。知心體合。諸禪德。會么。古佛與露拄相交。佛殿與燈籠斗額。若也不會。單重交折。上堂。竿木隨身。逢場作戲。然雖如是。一手不獨拍。眾中莫有作家禪客。本分衲僧。出來共相唱和。有么。

【現代漢語翻譯】現代漢語譯本廉纖（形容細微）。請老師快說（什麼是佛法）。老師說：'須彌山（佛教宇宙觀中的中心山）'。問：'如何是清凈法身（佛的清凈的本質）？' 老師說：'柴陽荻草（指非常普通的事物）'。上堂（指禪宗的講法）。說話不離開老套，怎麼能超出覆蓋和束縛？一片云橫在山谷口，迷惑了多少人的本源。所以說，言語不能展開事情，話語不能投合時機。執著于言語的人會喪失（真意），停留在語句中的人會迷惑。你們這些人到這裡，憑什麼來領會？（停頓很久）想要不招致無間地獄的業報，就不要誹謗如來的正法輪（佛法）'。上堂。過去的諸佛已經滅度，未來的諸佛尚未出生，正當今日，佛法就寄託在翠巖這裡。放開則隨機應變利益眾生，把握住則像瓦解冰消一樣。那麼，把握住好，還是放開好？（停頓很久）咄（表示呵斥），這野狐精（比喻不真誠的修行人）。擊打禪床，下座。上堂。你們這些人，這樣上來（指執著于思辨），就像用刺刺入膠盆一樣（比喻非常困難）。這樣下去（指落入空無），也是平地摔跤。即使不來不去（指不落兩邊），早晨打三千，晚上打八百（比喻徒勞無功）。上堂。道遠嗎？觸及事物就是真理。聖人遠嗎？體會它就是神妙。所以娑婆世界（我們所居住的這個世界），以音聲作為佛事（修行的方式）。香積世界（維摩詰經中描述的佛國），以香飯作為佛事。翠巖這裡，只是在出入呼吸之間，供養承事過去、現在、未來如塵沙般眾多的諸佛，沒有一刻是空過的。過去、現在、未來如塵沙般眾多的諸佛，是翠巖的侍者，沒有一個不到的。如果有一個不到，就打三十拄杖。各位，你們會了嗎？將此深心奉獻給塵剎（指一切世界），這才能稱為報答佛恩。上堂。有情眾生的根本，依賴智慧之海作為源頭。有意識的生命，總體以法身（佛的本質）作為本體。只因爲情感產生，智慧被隔斷，思想變化，本體變得不同。通達根本，情感就會忘記，認識到心，本體就會融合。各位禪德，會了嗎？古佛與露柱（寺院中的柱子）互相交往，佛殿與燈籠互相頂撞。如果不會，就單重交疊（比喻更加複雜）。上堂。竿木隨身，逢場作戲（比喻隨緣應機）。即使這樣，一隻手拍不響（比喻需要互相配合）。大眾中莫非有能創作的禪客，本分的衲僧（指修行人），出來共同唱和。有嗎？

【English Translation】 English version 'Lian Xian' (describing something subtle). Please, teacher, speak quickly (what is the Dharma?). The teacher said: 'Mount Sumeru (the central mountain in the Buddhist cosmology).' Asked: 'What is the pure Dharma body (the pure essence of the Buddha)?' The teacher said: 'Chai Yang Di Cao (referring to very ordinary things).' Shang Tang (referring to the Dharma talk in Zen Buddhism). Speaking without leaving the old clichés, how can one transcend the covering and binding? A cloud lies across the mouth of the valley, confusing the origin of how many people. Therefore, it is said that words cannot unfold matters, and speech cannot suit the occasion. Those who cling to words will lose (the true meaning), and those who dwell on sentences will be confused. You people come here, what do you rely on to comprehend? (Pausing for a long time) 'If you want to avoid incurring the karma of the Avici hell, do not slander the Tathagata's (Buddha's) true Dharma wheel (the Dharma).' Shang Tang. The Buddhas of the past have already passed away, and the Buddhas of the future have not yet been born. Right now, today, the Dharma is entrusted here at Cuiyan. Letting go means adapting to circumstances and benefiting sentient beings, while holding on is like tiles shattering and ice melting. So, is it better to hold on or let go? (Pausing for a long time) 'Tut (expressing rebuke), this wild fox spirit (a metaphor for an insincere practitioner).' Striking the Zen bed, he descended from the seat. Shang Tang. You people, coming up like this (referring to clinging to speculation), is like sticking thorns into a glue pot (a metaphor for extreme difficulty). Going down like this (referring to falling into emptiness) is also like falling on flat ground. Even if you neither come nor go (referring to not falling into either extreme), striking three thousand times in the morning and eight hundred times in the evening (a metaphor for futile effort). Shang Tang. Is the Way far away? Touching things is the truth. Are the sages far away? Experiencing it is miraculous. Therefore, the Saha world (the world we live in) uses sound as Buddhist practice (the way of cultivation). The Fragrant Accumulation World (described in the Vimalakirti Sutra) uses fragrant rice as Buddhist practice. Here at Cuiyan, it is only in the in-and-out breath that we offer and serve the past, present, and future Buddhas as numerous as dust and sand, without a moment being wasted. The past, present, and future Buddhas as numerous as dust and sand are the attendants of Cuiyan, and none are absent. If one is absent, strike thirty times with a staff. Do you all understand? Dedicating this deep heart to the dust realms (referring to all worlds) is what is called repaying the Buddha's kindness. Shang Tang. The root of sentient beings relies on the sea of wisdom as its source. Conscious life, in general, takes the Dharma body (the essence of the Buddha) as its substance. It is only because emotions arise that wisdom is separated, and thoughts change that the substance becomes different. Understanding the root, emotions will be forgotten, and recognizing the mind, the substance will merge. Do you all understand, Zen practitioners? The ancient Buddha interacts with the dew pillar (the pillar in the temple), and the Buddha hall butts heads with the lantern. If you don't understand, it becomes doubly complicated (a metaphor for even more complexity). Shang Tang. Carrying a pole and wood, acting according to the occasion (a metaphor for adapting to circumstances). Even so, one hand cannot clap (a metaphor for needing mutual cooperation). Among the assembly, is there a Zen practitioner who can create, a conscientious monk (referring to a practitioner), who will come out and sing in harmony together? Is there?

時有僧出禮拜。師曰。依稀似曲才堪聽。又被風吹別調中。便下座。上堂。天明平旦。萬事成辦。北俱盧洲。長粳米飯。下座。上堂。有佛處不得住。無佛處急走過。你等諸人。橫擔拄杖。向甚麼處行腳。良久曰。東勝身洲持缽。西瞿耶尼吃飯。上堂。假使心通無量時。歷劫何曾異今日。且道。今日事作么生。良久曰。烏龜鉆破壁。上堂。見聞覺知無障礙。聲香味觸常三昧。衲僧道會也。山是山。水是水。饑來吃飯。困來打睡。忽然。須彌山𨁝跳入你鼻孔里。摩竭魚穿你眼睛中。作么生商量。良久曰。參堂去。上堂。一刀兩段。未稱宗師。就下平高。固非作者。翠巖到這裡。口似匾擔。你等諸人作么生商量。良久曰。欲得不招無間業。莫謗如來正法輪。上堂。若見諸相非相。即山河大地並無過咎。諸上座。終日著衣吃飯。未曾咬著一粒米。未曾掛著一縷絲。便能變大地作黃金。攪長河為酥酪。然雖如是。著衣吃飯即不無。衲僧門下汗臭氣。也未夢見在。上堂。普賢行。文殊智。補陀巖上清風起。瞎驢趁隊過新羅。吉獠舌頭三千里。上堂。拈起拄杖曰。掌缽盂向香積世界。為甚麼出身無路。挑日月于拄杖頭上。為甚麼有眼如盲。直得風行草偃。響順聲和。無纖芥可留。猶是交爭底法。作么生是不交爭底法。卓拄杖下座。

【現代漢語翻譯】現代漢語譯本：當時有個僧人出來禮拜。趙州禪師說：『依稀像是樂曲，還算可以聽聽，又被風吹亂了調子。』說完便下座了。禪師升座說法：『天亮平旦，萬事都已辦妥。北俱盧洲，盛產長粳米飯。』說完下座。禪師升座說法：『有佛的地方不可停留，無佛的地方要趕緊走過。你們這些人，橫著拿著拄杖，要到哪裡去行腳呢？』停頓了很久，說：『到東勝身洲去乞食，到西瞿耶尼去吃飯。』禪師升座說法：『假使心通達無量的時間，經歷多少劫也和今天沒有什麼不同。』那麼，今天的事情該怎麼做呢？停頓了很久，說：『烏龜鉆破了墻壁。』禪師升座說法：『見聞覺知沒有障礙，聲香味觸都是常三昧（samadhi，正定）。』衲僧如果領會了，山就是山，水就是水，餓了就吃飯，困了就睡覺。忽然，須彌山（Mount Sumeru，佛教宇宙觀中的聖山）一下子跳進你的鼻孔里，摩竭魚（Makara，一種海獸）穿過你的眼睛，該怎麼商量呢？停頓了很久，說：『到禪堂去參禪吧。』禪師升座說法：『一刀兩斷，還不能算是宗師。就低取高，本來就不是作者。』翠巖禪師到這裡，嘴巴像扁擔一樣。你們這些人要怎麼商量呢？停頓了很久，說：『想要不招致無間地獄的業報，就不要誹謗如來的正法輪（dharma wheel，佛法）。』禪師升座說法：『如果見到諸相非相，那麼山河大地就沒有過錯。』各位，整天穿著衣服吃飯，卻不曾咬到一粒米，不曾掛到一縷絲，便能將大地變成黃金，將長河攪成酥酪。雖然如此，穿著衣服吃飯還是免不了，衲僧門下的汗臭氣，連做夢都沒夢到過。禪師升座說法：『普賢菩薩（Samantabhadra，象徵大行）的行愿，文殊菩薩（Manjusri，象徵大智）的智慧，補陀巖（Potalaka，觀音菩薩道場）上清風吹起。瞎驢跟著隊伍去新羅（Silla，古朝鮮國家），吉獠（指僧人）的舌頭有三千里長。』禪師升座，拿起拄杖說：『拿著缽盂前往香積世界（Gandhavyuha，華嚴經中的世界），為什麼出身沒有出路？挑著日月在拄杖頭上，為什麼有眼卻像瞎子一樣？』即使風行草偃，聲響順和，沒有一絲一毫可以停留，這還是爭辯的法。什麼是不爭辯的法？』說完，放下拄杖，下座。

【English Translation】 English version: At that time, a monk came forward to prostrate. The Master said, 'It vaguely resembles a melody, barely worth listening to, and then the wind blows it into a different tune.' Then he descended from his seat. The Master ascended the platform and said, 'At daybreak, all matters are accomplished. In Uttarakuru (one of the four continents in Buddhist cosmology), there is long-grain rice.' Then he descended from his seat. The Master ascended the platform and said, 'Do not dwell where there is a Buddha; hasten past where there is no Buddha. You all, carrying your staffs horizontally, where are you going on pilgrimage?' After a long pause, he said, 'Going to Purvavideha (East Videha, one of the four continents) to beg for food, and to Aparagodaniya (West Godaniya, one of the four continents) to eat.' The Master ascended the platform and said, 'Even if the mind is enlightened to immeasurable time, countless kalpas (aeons) are no different from today.' Then, how should today's affairs be handled? After a long pause, he said, 'A turtle drills through the wall.' The Master ascended the platform and said, 'Seeing, hearing, perceiving, and knowing are without obstruction; sound, smell, taste, and touch are constant samadhi (concentration).' If a monk understands this, mountains are mountains, water is water, when hungry, eat; when tired, sleep. Suddenly, Mount Sumeru (the central mountain in Buddhist cosmology) jumps into your nostril, and a Makara (a mythical sea creature) pierces through your eyes. How do you discuss this? After a long pause, he said, 'Go to the meditation hall to practice.' The Master ascended the platform and said, 'To cut in two with one stroke is not yet worthy of being called a master. To take the low and make it high is certainly not the work of an author.' When Cuiyan (a Zen master) arrives here, his mouth is like a carrying pole. How do you all discuss this? After a long pause, he said, 'If you wish not to incur the karma of incessant hell, do not slander the Tathagata's (Buddha's) true Dharma wheel (the teachings of the Buddha).' The Master ascended the platform and said, 'If you see all forms as non-forms, then the mountains and rivers and the great earth have no fault.' All of you, wearing clothes and eating food all day long, have never bitten into a single grain of rice, nor have you ever caught a single thread of silk, yet you can transform the great earth into gold and churn the long river into ghee. Even so, wearing clothes and eating food cannot be avoided. The sweaty smell of the monks has not even been dreamed of. The Master ascended the platform and said, 'The practice of Samantabhadra (Bodhisattva of Great Practice), the wisdom of Manjusri (Bodhisattva of Great Wisdom), a clear breeze arises on Mount Potalaka (Avalokiteshvara's abode). A blind donkey follows the herd to Silla (an ancient Korean kingdom), the tongue of a monk extends three thousand miles.' The Master ascended the platform, raised his staff, and said, 'Carrying the alms bowl towards the Gandhavyuha (a realm in the Avatamsaka Sutra), why is there no way out of birth? Carrying the sun and moon on the head of the staff, why are your eyes like those of the blind?' Even if the wind blows and the grass bends, and the sound is harmonious, with not a single mote remaining, this is still the Dharma of contention. What is the Dharma of non-contention?' He struck the staff and descended from the platform.

上堂。臨濟先鋒。放過一著。德山後令。且在一邊。獨露無私。一句作么生道。良久曰。堪嗟楚下鐘離昧。(音抹)以拂子擊禪床下座。上堂。教中道。種種取捨。皆是輪迴。未出輪迴。而辯圓覺。彼圓覺性。即同流轉。若免輪迴。無有是處。你等諸人。到這裡且作么生辯圓覺。良久曰。荷葉團團團似鏡。菱角尖尖尖似錐。以拂擊禪床。上堂。古人道。山河石壁不礙眼光。師曰。作么生是眼。拈拄杖打禪床一下。曰。須彌山百雜碎即不問。你且道。娑竭羅龍王年多少。俗士問。如何是佛。師曰。著衣吃飯量家道。曰恁么則。退身三步叉手當胸去也。師曰。醉后添杯不如無。小參。舉。百丈歲夜示眾曰。你這一隊後生。經律論固是不知。入眾參禪。禪又不會。臘月三十日。且作么生摺合去。師曰。灼然。諸禪德。去聖時遙。人心澹泊。看卻今時叢林。更是不得所在之處。或聚徒三百五百。浩浩地。祇以飯食豐濃。寮舍穩便為旺化。中間孜孜為道者無一人。設有十個五個。走上走下。半青半黃。會即總道我會。各各自謂握靈蛇之珠。孰肯知非。及乎挨拶。鞭逼將來。直是萬中無一。苦哉苦哉。所謂般若叢林歲歲凋。無明荒草年年長。就中今時後生。才入眾來。便自端然拱手。受他別人供養。到處菜不擇一莖。柴不搬一束。

【現代漢語翻譯】現代漢語譯本上堂。臨濟的先鋒，已經放過一招。德山的后令，暫且放在一邊。完全展現無私，這一句該怎麼說？良久后說：『可嘆楚國滅亡時，鐘離昧還執迷不悟。』用拂子敲擊禪床，下座。上堂。經教中說：『種種取捨，都是輪迴。沒有脫離輪迴，卻辯論圓覺，那圓覺的本性，也就一同流轉了。如果想要免除輪迴，沒有這樣的道理。』你們這些人，到這裡又該怎麼辯論圓覺呢？良久后說：『荷葉圓圓像鏡子，菱角尖尖像錐子。』用拂子敲擊禪床。上堂。古人說：『山河石壁不能阻礙眼光。』師說：『什麼是眼？』拿起拄杖敲擊禪床一下，說：『須彌山粉碎也不管，你且說說，娑竭羅龍王（Sāgara-nāgarāja，海中龍王）有多少歲數？』有俗人問：『什麼是佛？』師說：『穿衣吃飯，量家當過日子。』那人說：『既然這樣，我就退後三步，叉手當胸告退了。』師說：『醉后添杯，不如沒有。』小參。舉例說，百丈禪師在歲末除夕時對大眾開示說：『你們這些後生，經律論固然是不懂，進入僧團參禪，禪又不會。臘月三十日，又該怎麼了結呢？』師說：『確實如此。各位禪德，距離聖人的時代已經很久遠，人心也變得淡薄。看看現在的叢林，更是找不到安身之處。有些人聚集三五百人，浩浩蕩蕩，只以飯食豐盛，寮舍安穩為興旺。其中孜孜不倦求道的人，一個也沒有。即使有十個八個，走上走下，半青半黃。會的人總說自己會，各自都自以為握有靈蛇之珠，誰肯承認自己錯了？等到真正考覈時，鞭策逼迫，實在是萬里無一。可悲啊可悲！真是所謂的般若叢林年年凋敝，無明荒草年年滋長。』就說現在的後生，才進入僧團，就自己端坐拱手，接受別人的供養。到處吃菜不挑一根，燒柴不搬一束。

【English Translation】 English version Entering the hall. Linji's (Rinzai) vanguard has already let go of one move. Deshan's (Tokusan) later command, let it be aside for now. Utterly revealing impartiality, how should this phrase be spoken? After a long pause, he said: 'Lamentable is Zhongli Mei (a historical figure) who remained unenlightened when Chu fell.' He struck the Zen seat with his whisk and descended. Entering the hall. The teachings say: 'All kinds of taking and rejecting are all within samsara (saṃsāra, cycle of rebirth). Without escaping samsara, yet discussing perfect enlightenment (圓覺, Yuanjue), that nature of perfect enlightenment also flows along with it. If you want to avoid samsara, there is no such thing.' You all, how do you discuss perfect enlightenment here? After a long pause, he said: 'Lotus leaves are round and round like mirrors, water chestnuts are sharp and sharp like cones.' He struck the Zen seat with his whisk. Entering the hall. An ancient said: 'Mountains, rivers, and stone walls do not obstruct the eye's light.' The master said: 'What is the eye?' He raised his staff and struck the Zen seat once, saying: 'Even if Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology) is shattered into a hundred pieces, I won't ask about it. But tell me, how old is Sāgara-nāgarāja (娑竭羅龍王, the Dragon King of the Sea)?' A layman asked: 'What is Buddha?' The master said: 'Wearing clothes, eating food, and living according to your means.' The layman said: 'In that case, I will step back three steps, fold my hands in front of my chest, and take my leave.' The master said: 'Adding a cup after being drunk is worse than having none.' Small assembly. Citing, Baizhang (Hyakujo) addressed the assembly on New Year's Eve, saying: 'You young ones, you certainly don't understand the sutras, vinaya, and shastras. Entering the assembly to practice Zen, you don't know Zen either. On the thirtieth day of the twelfth month, how will you settle accounts?' The master said: 'Indeed. All you Zen practitioners, the time is far from the sages, and people's hearts are indifferent. Looking at the monasteries of today, it's even harder to find a place to settle down. Some gather three or five hundred people, a vast crowd, only considering abundant food and comfortable lodgings as prosperity. Among them, there is not a single person diligently seeking the Way. Even if there are ten or five, running up and down, half green and half yellow. Those who understand always say they understand, each thinking they hold the pearl of the spiritual snake, who is willing to admit they are wrong? When it comes to assessment, whipping and forcing, there is truly not one in ten thousand. How sad, how sad! It is truly said that the Prajna (般若, wisdom) forest withers year by year, and the weeds of ignorance grow year by year.' Speaking of the young ones of today, as soon as they enter the assembly, they sit upright with folded hands, receiving offerings from others. Everywhere they go, they don't pick a single vegetable stalk, nor carry a single bundle of firewood.

十指不沾水。百事不幹懷。雖則一期快意。爭奈三塗累身。豈不見。教中道。寧以熱䥫纏身。不受信心人衣。寧以洋銅灌口。不受信心人食。上座若也是去。直饒變大地作黃金。攪長河為酥酪。供養上座。未為分外。若也未是。至於滴水寸絲。便須披毛戴角。牽犁拽耙償他始得。不見祖師道。入道不通理。復身還信施。此是決定底。事終不虛也。諸上座。光陰可惜。時不待人。莫待一朝眼光落地。緇田無一簣之功。鐵圍陷百刑之痛。莫言不道。珍重。

蘇州瑞光月禪師

僧問。俱胝一指。意旨如何。師曰。月落三更穿市過。

瑞州洞山子圓禪師

上堂。有僧出拋下坐具。師曰。一釣便上。僧提起坐具。師曰。弄巧成拙。僧曰。自古無生曲。須是遇知音。師曰。波斯入唐土。僧大笑歸眾。

石霜永禪師法嗣

南嶽福嚴保宗禪師

上堂。世尊周行七步。舉足全乖。目顧四方。觸途成滯。金襕授去。殃及兒孫。玉偈傳來。掛人唇吻。風幡悟性。未離色塵。缽水投針。全成管見。祖師九年面壁。不見纖毫。盧公六代傳衣。圖他小利。江西一喝。不解慎初。德嶠全施。未知護末。南山鱉鼻。謾指蹤由。北院枯松。徒彰風彩。雲門顧鑒。落二落三。臨濟全提。錯七錯八。若說君臣五位

【現代漢語翻譯】現代漢語譯本：十指不沾水，百事不縈懷。即使一時痛快，終究難逃三塗（地獄、餓鬼、畜生）之苦。難道沒聽過教義中說：『寧願用燒紅的鐵纏繞身體，也不接受有信心之人的衣物；寧願用滾燙的銅水灌入口中，也不接受有信心之人的食物。』各位上座如果真能做到，縱然能將大地變為黃金，攪動長河化為酥酪，來供養各位，也不算過分。如果做不到，哪怕是滴水寸絲，也必須披毛戴角，變成牛馬，辛勤勞作才能償還。沒聽祖師說嗎：『入道不通達真理，來世還要償還信徒的佈施。』這是絕對的真理，最終不會有虛假。各位上座，光陰寶貴，時不等人啊！不要等到一旦眼光落地（去世），在佛法修行上沒有積累絲毫功德，卻要遭受鐵圍山地獄的種種刑罰痛苦。不要說我沒告訴你們，珍重！

蘇州瑞光月禪師

有僧人問：『俱胝（Kutee，人名）一指，意旨如何？』禪師說：『月落三更穿市過。』

瑞州洞山子圓禪師

上堂說法。有僧人出來拋下坐具。禪師說：『一釣便上。』僧人提起坐具。禪師說：『弄巧成拙。』僧人說：『自古無生曲，須是遇知音。』禪師說：『波斯入唐土。』僧人大笑，回到大眾中。

石霜永禪師法嗣

南嶽福嚴保宗禪師

上堂說法。世尊（釋迦牟尼佛）周行七步，舉足全是錯謬。目顧四方，所觸之處皆成阻礙。將金襕袈裟授予弟子，反而給子孫帶來災殃。玉偈（指佛經）流傳下來，只是掛在人們的口頭上。從風幡幡動領悟自性，仍然沒有離開色塵（外在的物質現象）。用缽中的水來投針，完全成了管中窺豹的狹隘見解。祖師（菩提達摩）九年面壁，什麼也沒看見。盧公（慧能）六代傳衣，圖的是微小的利益。江西馬祖一喝，不懂得謹慎開始。德山（宣鑒）棒喝全施，不知道如何護持末節。南山鱉鼻（指禪宗的流弊），只是胡亂地指點軌跡由來。北院枯松，只是徒然地彰顯風采。雲門（文偃）鑒機，落二落三，不著邊際。臨濟（義玄）全盤提倡，錯七錯八，謬誤百出。如果說君臣五位（禪宗的五位思想）…… English version: Do not let the ten fingers touch water, let nothing weigh on the mind. Though there may be a moment of pleasure, ultimately one cannot escape the suffering of the three evil realms (hell, hungry ghosts, animals). Have you not heard the teachings say: 'Rather wrap the body with hot iron than accept the clothes of a person of faith; rather pour molten copper down the throat than accept the food of a person of faith.' If you, venerable monks, can truly do this, even if you could transform the earth into gold and churn the long river into ghee to offer to you, it would not be excessive. If you cannot, then even a drop of water or a thread of silk must be repaid by wearing fur and horns, pulling plows and dragging harrows. Have you not heard the patriarch say: 'Entering the Way without understanding the principle, one must repay the offerings of the faithful.' This is the absolute truth, and ultimately there will be no falsehood. Venerable monks, time is precious, and time waits for no one! Do not wait until the moment your eyes fall to the ground (death), having accumulated no merit in the practice of Buddhism, only to suffer the pain of the iron-encircled hells. Do not say I did not tell you, cherish this!

Zen Master Yue of Ruiguang Temple in Suzhou

A monk asked: 'What is the meaning of Kutee's (Kutee, a person's name) one finger?' The Master said: 'The moon falls, and at the third watch, it passes through the market.'

Zen Master Ziyuan of Dongshan in Ruizhou

Giving a Dharma talk in the hall, a monk came out and threw down his sitting cloth. The Master said: 'Caught with one cast.' The monk picked up the sitting cloth. The Master said: 'Trying to be clever but becoming clumsy.' The monk said: 'From ancient times, the song of no birth must be met with a kindred spirit.' The Master said: 'A Persian enters the Tang land.' The monk laughed loudly and returned to the assembly.

A Dharma Heir of Zen Master Yong of Shishuang

Zen Master Baozong of Fuyan Temple in Nanyue

Giving a Dharma talk in the hall, Shakyamuni Buddha's (Shijia Muni Fo) seven steps around the world were all wrong. Looking in all directions, everything he touched became an obstacle. Passing down the golden kasaya brings disaster to descendants. The jade verses (referring to Buddhist scriptures) are passed down, only to hang on people's lips. Realizing the nature from the movement of the wind banner has not yet left the realm of form and dust (external material phenomena). Using water in a bowl to drop a needle becomes a narrow view from a pipe. The Patriarch (Bodhidharma) faced the wall for nine years and saw nothing. Duke Lu (Huineng) passed down the robe for six generations, seeking small gains. Mazu's (Daoyi) shout in Jiangxi did not understand the importance of being cautious at the beginning. Deshan's (Xuanjian) use of the staff and shout did not know how to protect the end. The turtle nose of Nanshan (referring to the drawbacks of Zen Buddhism) merely points out the origin of the traces in a confused way. The withered pine of Beiyuan only vainly displays its style. Yunmen's (Wenyan) assessment of opportunities falls short. Linji's (Yixuan) complete promotion is full of errors. If we talk about the five ranks of lord and vassal (the five ranks of Zen thought)...

【English Translation】 English version: Do not let the ten fingers touch water, let nothing weigh on the mind. Though there may be a moment of pleasure, ultimately one cannot escape the suffering of the three evil realms (hell, hungry ghosts, animals). Have you not heard the teachings say: 'Rather wrap the body with hot iron than accept the clothes of a person of faith; rather pour molten copper down the throat than accept the food of a person of faith.' If you, venerable monks, can truly do this, even if you could transform the earth into gold and churn the long river into ghee to offer to you, it would not be excessive. If you cannot, then even a drop of water or a thread of silk must be repaid by wearing fur and horns, pulling plows and dragging harrows. Have you not heard the patriarch say: 'Entering the Way without understanding the principle, one must repay the offerings of the faithful.' This is the absolute truth, and ultimately there will be no falsehood. Venerable monks, time is precious, and time waits for no one! Do not wait until the moment your eyes fall to the ground (death), having accumulated no merit in the practice of Buddhism, only to suffer the pain of the iron-encircled hells. Do not say I did not tell you, cherish this!

Zen Master Yue of Ruiguang Temple in Suzhou

A monk asked: 'What is the meaning of Kutee's (Kutee, a person's name) one finger?' The Master said: 'The moon falls, and at the third watch, it passes through the market.'

Zen Master Ziyuan of Dongshan in Ruizhou

Giving a Dharma talk in the hall, a monk came out and threw down his sitting cloth. The Master said: 'Caught with one cast.' The monk picked up the sitting cloth. The Master said: 'Trying to be clever but becoming clumsy.' The monk said: 'From ancient times, the song of no birth must be met with a kindred spirit.' The Master said: 'A Persian enters the Tang land.' The monk laughed loudly and returned to the assembly.

A Dharma Heir of Zen Master Yong of Shishuang

Zen Master Baozong of Fuyan Temple in Nanyue

Giving a Dharma talk in the hall, Shakyamuni Buddha's (Shijia Muni Fo) seven steps around the world were all wrong. Looking in all directions, everything he touched became an obstacle. Passing down the golden kasaya brings disaster to descendants. The jade verses (referring to Buddhist scriptures) are passed down, only to hang on people's lips. Realizing the nature from the movement of the wind banner has not yet left the realm of form and dust (external material phenomena). Using water in a bowl to drop a needle becomes a narrow view from a pipe. The Patriarch (Bodhidharma) faced the wall for nine years and saw nothing. Duke Lu (Huineng) passed down the robe for six generations, seeking small gains. Mazu's (Daoyi) shout in Jiangxi did not understand the importance of being cautious at the beginning. Deshan's (Xuanjian) use of the staff and shout did not know how to protect the end. The turtle nose of Nanshan (referring to the drawbacks of Zen Buddhism) merely points out the origin of the traces in a confused way. The withered pine of Beiyuan only vainly displays its style. Yunmen's (Wenyan) assessment of opportunities falls short. Linji's (Yixuan) complete promotion is full of errors. If we talk about the five ranks of lord and vassal (the five ranks of Zen thought)...

。直如紙馬過江。更推賓主交參。恰似泥人澡洗。獨超象外。且非捉兔走鷹。混跡塵中。未是咬豬之狗。何異趒坑墮塹。正是避溺投罝。如斯之解。正在常途。出格道人。如何話會。豈不見。陶潛俗子。尚自睹事見機。而今祖室子孫。不可皮下無血。喝一喝。

郢州大陽如漢禪師

僧問。如何是敲磕底句。師曰。檻外竹搖風。驚起幽人睡。曰觀音門大啟也。師曰。師子咬人。乃曰。聞聲悟道。失卻觀音眼睛。見色明心。昧了文殊巴鼻。一出一入。半開半合。泥牛昨夜遊滄海。直至如今不見回。咄。

浮山遠禪師法嗣

東京凈因院道臻凈照禪師

僧問。如何是佛。師曰。朝裝香。暮換水。問如何是觀音妙智力。師曰。河南犬吠。河北驢鳴。上堂。拈拄杖曰。楖栗木杖子。善能談佛祖。聾人既得聞。啞人亦解語。指白石為玉。點黃金為土。便恁么會去。他家未相許。不相許。莫莽鹵。南街打鼓北街舞。

廬州興化仁岳禪師

泉南人也。僧問。如何是佛法大意。師曰。臨濟問黃檗。曰學人不會。師曰。三回吃棒來。問。如何是和尚家風。師曰。曲錄禪床。曰客來如何祇待。師曰。拄杖子。問一大藏教。儘是名言。離此名言。如何指示。師曰。癩馬揩枯柳。曰學人不會。師曰。駱

【現代漢語翻譯】現代漢語譯本：真如紙糊的馬渡江一般，更要推究賓主之間的相互作用，恰似泥人洗澡一樣。要獨自超越現象之外，而且不是像捉兔子放獵鷹一樣。混跡于塵世之中，還算不上是咬豬的狗。這和掉進坑裡有什麼區別？這正是避開溺水卻投入羅網。這樣的理解，只是在常規的道路上。超脫常規的修行人，又該如何談論體會？難道沒聽說過，陶淵明這樣的普通人，尚且能看到事情就抓住時機。如今作為祖師的子孫，不可麻木不仁。喝！

郢州大陽如漢禪師（Yingzhou Dayang Ruhan Chanshi）：

僧人問：『什麼是敲擊的最終語句？』禪師說：『欄外的竹子被風吹動，驚醒了隱居的人的睡眠。』僧人說：『觀音（Guanyin，Avalokiteśvara）之門大開啊！』禪師說：『獅子咬人。』於是說：『聽到聲音而悟道，就失去了觀音（Guanyin，Avalokiteśvara）的眼睛；見到顏色而明白心性，就迷惑了文殊（Wenshu，Manjusri）的鼻子。』一出一入，半開半合。泥牛昨夜遊滄海，直到如今不見回來。咄！

浮山遠禪師（Fushan Yuan Chanshi）的法嗣：

東京凈因院道臻凈照禪師（Dongjing Jingyin Yuan Daozhen Jingzhao Chanshi）：

僧人問：『什麼是佛？』禪師說：『早上供香，晚上換水。』問：『什麼是觀音（Guanyin，Avalokiteśvara）的微妙智慧力？』禪師說：『河南的狗叫，河北的驢鳴。』上堂說法，拿起拄杖說：『這楖栗木的杖子，善於談論佛祖。聾子也能聽見，啞巴也能說話。』指著白石頭說是玉，點著黃金說是土。就這樣理解，他家還不認可。不認可，不要魯莽。南街打鼓北街舞。

廬州興化仁岳禪師（Luzhou Xinghua Renyue Chanshi）：

是泉南人。僧人問：『什麼是佛法的大意？』禪師說：『臨濟（Linji）問黃檗（Huangbo），說學人不會。』禪師說：『三次捱打。』問：『什麼是和尚的家風？』禪師說：『曲錄禪床。』說：『客人來了如何招待？』禪師說：『拄杖子。』問：『一大藏教，全是名言，離開這些名言，如何指示？』禪師說：『癩馬擦枯柳。』說：『學人不會。』禪師說：『駱駝』

【English Translation】 English version: It's just like a paper horse crossing the river. Furthermore, investigate the interaction between guest and host, just like a mud figure taking a bath. Transcend phenomena alone, and not like chasing rabbits with falcons. Mixing in the dust, it's not yet a dog that bites pigs. What difference is there from falling into a pit? This is precisely avoiding drowning but throwing oneself into a net. Such an understanding is only on the regular path. How should an unconventional practitioner discuss and experience it? Haven't you heard that Tao Qian, a common man, could still seize opportunities when he saw things? Now, as descendants of the patriarch, you must not be numb. Ha!

Yingzhou Dayang Ruhan Chanshi (Zen Master Ruhan of Dayang in Yingzhou):

A monk asked, 'What is the ultimate phrase of knocking?' The Zen master said, 'The bamboo outside the railing sways in the wind, startling the sleep of the recluse.' The monk said, 'The gate of Guanyin (Avalokiteśvara) is wide open!' The Zen master said, 'The lion bites people.' Then he said, 'Hearing the sound and realizing the Tao, one loses the eyes of Guanyin (Avalokiteśvara); seeing the color and understanding the mind, one is confused about the nose of Wenshu (Manjusri).' Coming out and going in, half open and half closed. The mud ox swam in the vast sea last night, and has not returned until now. Tut!

Successor of Fushan Yuan Chanshi (Zen Master Yuan of Fushan):

Dongjing Jingyin Yuan Daozhen Jingzhao Chanshi (Zen Master Jingzhao of Jingyin Monastery in Dongjing):

A monk asked, 'What is Buddha?' The Zen master said, 'In the morning, offer incense; in the evening, change the water.' Asked, 'What is the wondrous wisdom power of Guanyin (Avalokiteśvara)?' The Zen master said, 'The dogs bark in Henan, the donkeys bray in Hebei.' Ascending the hall to preach, he picked up his staff and said, 'This staff of Zhalimu wood is good at talking about Buddhas and patriarchs. The deaf can hear, and the mute can speak.' Pointing at white stones and calling them jade, pointing at gold and calling it earth. If you understand it this way, his family will not approve. If they don't approve, don't be reckless. The drums beat in the south street, and the dance is in the north street.

Luzhou Xinghua Renyue Chanshi (Zen Master Renyue of Xinghua in Luzhou):

He was a native of Quannan. A monk asked, 'What is the great meaning of the Buddha Dharma?' The Zen master said, 'Linji (Linji) asked Huangbo (Huangbo), saying that the student did not understand.' The Zen master said, 'Received three beatings.' Asked, 'What is the family style of the abbot?' The Zen master said, 'The curved meditation bed.' Said, 'How should guests be treated when they arrive?' The Zen master said, 'The staff.' Asked, 'The entire Tripitaka is full of words; apart from these words, how should it be indicated?' The Zen master said, 'A mangy horse rubs against a withered willow.' Said, 'The student does not understand.' The Zen master said, 'Camel'

駝好吃鹽。曰畢竟如何。師曰。鐵鞭指處馬空嘶。

荊門軍玉泉謂芳禪師

僧問。從上諸聖以何法示人。師拈起拄杖。僧曰。學人不會。師曰。兩手分付。僧擬議。師便打。

宿州定林惠琛禪師

僧問。如何是道。師曰。祇在目前。僧曰。為甚麼不見。師曰。瞎。

秀州本覺若珠禪師

僧問。如何是道。師舉起拳。僧曰。學人不會。師曰。拳頭也不識。上堂。說佛說祖。埋沒宗乘。舉古談今。淹留衲子。撥開上路。誰敢當頭。齊立下風。不勞拈出。無星秤子。如何辯得斤兩。若也辯得。須彌祇重半銖若辯不得。拗折秤衡。向日本國。與諸人相見。

東京華嚴普孜禪師

僧問。如何是賓中賓。師曰。客路如天遠。曰如何是賓中主。師曰。侯門似海深。曰如何是主中主。師曰。寰中天子來。曰如何是主中賓。師曰。塞外將軍令。乃曰。賓中問主。互換機鋒。主中問賓。同生同死。主中辯主。飲氣吞聲。賓中覓賓。白雲萬里。故句中無意。意在句中。於斯明得。一雙孤雁撲地高飛。於斯未明。一對鴛鴦池邊獨立。知音禪客。相共證明。影響異流。切鬚子細。良久曰。若是陶淵明。攢眉便歸去。

南康軍清隱院惟湜禪師

僧問。如何是道。師曰。斜街曲巷。曰

【現代漢語翻譯】現代漢語譯本：問：駱駝喜歡吃鹽，這究竟是什麼意思？師父回答：鐵鞭指向的地方，馬兒只能徒勞地嘶鳴。（意思是說，真理的指向是明確的，無需多言，強辯無益。）

荊門軍玉泉謂芳禪師有僧人問：歷代諸位聖人，用什麼方法來開示世人？禪師拿起拄杖。僧人說：弟子不明白。禪師說：雙手奉上。（意思是說，真理就在眼前，需要自己去領悟。）僧人猶豫不決。禪師便打了他。

宿州定林惠琛禪師有僧人問：什麼是道？禪師說：就在眼前。僧人說：為什麼我看不見？禪師說：你瞎了。

秀州本覺若珠禪師有僧人問：什麼是道？禪師舉起拳頭。僧人說：弟子不明白。禪師說：連拳頭都不認識。禪師上堂說法：談論佛，談論祖師，這是埋沒宗門的正法。講古論今，這是耽誤修行人。撥開道路，誰敢當先？都只能站在下風。不用特別指出，就像沒有星的秤，如何分辨得出斤兩？如果能分辨得出，須彌山也只有半銖重；如果分辨不出，就拗斷秤桿，到日本國去，與各位相見。

東京華嚴普孜禪師有僧人問：什麼是賓中賓？禪師說：客居他鄉的路途像天一樣遙遠。問：什麼是賓中主？禪師說：豪門大院深似海。問：什麼是主中主？禪師說：普天之下的天子。問：什麼是主中賓？禪師說：邊塞之外的將軍的命令。於是禪師說：在賓位中問主位，互相轉換機鋒。在主位中問賓位，同生同死。在主位中辨別主位，只能屏氣吞聲。在賓位中尋找賓位，如同萬里白雲。所以語句中沒有意思，意思就在語句之中。如果能明白這個道理，就像一對孤雁拍打著翅膀高飛。如果還不明白，就像一對鴛鴦在池邊獨自站立。懂得禪意的修行人，共同來證明這個道理。影響和流派不同，一定要仔細分辨。良久之後說：如果是陶淵明，皺著眉頭就回家去了。

南康軍清隱院惟湜禪師有僧人問：什麼是道？禪師說：彎彎曲曲的街巷。

【English Translation】 English version: A monk asked: 'Camels like to eat salt. What does this ultimately mean?' The master replied: 'Where the iron whip points, the horse only neighs in vain.' (Meaning: The direction of truth is clear, no need for further explanation; arguing is useless.)

Yuquan Weifang Zen Master of Jingmen Army A monk asked: 'What method did all the past sages use to instruct people?' The Zen master picked up his staff. The monk said: 'This disciple does not understand.' The Zen master said: 'Offer it with both hands.' (Meaning: The truth is right in front of you; you need to comprehend it yourself.) The monk hesitated. The Zen master then struck him.

Huichen Zen Master of Dinglin Temple in Suzhou A monk asked: 'What is the Dao (the Way)?' The Zen master said: 'It is right before your eyes.' The monk said: 'Why can't I see it?' The Zen master said: 'You are blind.'

Ruzhu Zen Master of Benjue Temple in Xiuzhou A monk asked: 'What is the Dao?' The Zen master raised his fist. The monk said: 'This disciple does not understand.' The Zen master said: 'You don't even recognize a fist.' The Zen master ascended the Dharma hall and said: 'Speaking of Buddhas, speaking of patriarchs, this buries the true meaning of the sect. Talking about the past and present, this delays practitioners. Clearing the path, who dares to be at the forefront? All can only stand downwind. No need to point it out specifically, like a scale without stars, how can one distinguish the weight? If one can distinguish it, Mount Sumeru (Sumeru) is only half a zhu (a unit of weight); if one cannot distinguish it, then break the scale and go to Japan to meet everyone.'

Pu Zi Zen Master of Huayan Temple in Tokyo A monk asked: 'What is guest within guest?' The Zen master said: 'The road of a traveler is as far as the sky.' Asked: 'What is guest within host?' The Zen master said: 'The gate of a noble family is as deep as the sea.' Asked: 'What is host within host?' The Zen master said: 'The emperor of the world arrives.' Asked: 'What is host within guest?' The Zen master said: 'The order of a general beyond the border.' Then the Zen master said: 'Asking about the host from the guest, exchanging opportunities. Asking about the guest from the host, living and dying together. Distinguishing the host within the host, one can only hold one's breath. Seeking the guest within the guest, like ten thousand miles of white clouds. Therefore, there is no meaning in the words, the meaning is within the words. If one can understand this principle, it is like a pair of solitary geese flapping their wings and flying high. If one still does not understand, it is like a pair of mandarin ducks standing alone by the pond. Practitioners who understand Zen, come together to prove this principle. Influences and schools are different, one must carefully distinguish. After a long silence, he said: 'If it were Tao Yuanming (a famous Chinese poet), he would frown and go home.'

Wei Shi Zen Master of Qingyin Temple in Nankang Army A monk asked: 'What is the Dao?' The Zen master said: 'Crooked streets and alleys.'

如何是道中人。師曰。百藝百窮。

潭州衡岳寺奉能禪師

上堂。宗風才舉。萬里云收。法令若行。千峰寒色。須彌頂上白浪滔天。大海波中紅塵滿地。應思黃梅昔日。少室當年。不能退己讓人。遂使舂糠答志。斷臂酬心。何似衡岳這裡。山畬粟米飯。一桶沒鹽羹。苦樂共住。隨高就低。且不是南頭買貴。北頭賣賤。直教文殊稽首。迦葉攢眉。龍樹馬鳴吞聲飲氣。目連鹙子且不能為。為甚如此。諦觀法王法。法王法如是。

寶應昭禪師法嗣

滁州瑯邪方銳禪師

上堂。造化無生物之心。而物物自成。雨露非潤物之意。而靈苗自榮。所以。藥劑不食。而病自損。良師不親。而心自明。故知。妙慧靈光不從緣得。到這裡方許你進步。瑯邪與你別作個相見。還有么。若無。不可壓良為賤。

郢州興陽山希隱禪師

僧問。如何是懸崖撒手底句。師曰。明月照幽谷。曰如何是絕後再蘇底句。師曰。白雲生太虛。曰恁么則樵夫出林丘。處處歌春色。師曰。是人道得。上堂。了見不見。見了未了。路上行人。林間宿鳥。月里塔高十二層。天外星躔五百杪。要會么。手執夜明符。幾個知天曉。參。

石門進禪師法嗣

明州瑞巖智才禪師

僧問。如何是截斷眾流句。師曰

【現代漢語翻譯】現代漢語譯本：問：什麼是道中人？師父說：百般技藝，百般窮盡。

潭州衡岳寺奉能禪師

上堂開示：宗風才一舉起，萬里的雲彩都消散了。法令如果施行，千座山峰都呈現出寒冷的顏色。須彌山（Sumeru，佛教宇宙觀中的中心山）頂上白色的浪濤沖天，大海的波浪中紅色的塵土遍地。應該想想黃梅五祖（指禪宗五祖弘忍大師）昔日的教誨，以及少室山達摩祖師（Bodhidharma，禪宗初祖）當年的風範。不能夠退讓，使得自己謙遜，於是只能用舂米糠來回答自己的志向，用斷臂來酬謝自己的心意。哪裡比得上衡岳這裡，山裡人耕種的粟米飯，一桶沒有鹽的菜羹，苦和樂共同生活，隨著地勢高低而安居。這並不是從南邊買貴的東西，到北邊去賤賣。而是要讓文殊菩薩（Manjusri，智慧的象徵）稽首致敬，迦葉尊者（Kasyapa，釋迦牟尼佛的大弟子）皺著眉頭。龍樹菩薩（Nagarjuna，大乘佛教的重要思想家）和馬鳴菩薩（Asvaghosa，佛教詩人、哲學家）都只能吞聲忍氣，目連尊者（Maudgalyayana，神通第一的佛陀弟子）和舍利弗尊者（Sariputra，智慧第一的佛陀弟子）也不能做到。為什麼會這樣呢？仔細觀察法王的法則，法王的法則就是這樣。

寶應昭禪師法嗣

滁州瑯邪方銳禪師

上堂開示：造化沒有創造萬物的心，而萬物自然產生。雨露沒有滋潤萬物的意圖，而靈妙的幼苗自然繁榮。所以，藥劑不服用，而疾病自然消損。良師不親近，而內心自然明亮。因此可知，妙慧靈光不是從外緣得來的。到了這裡才允許你進步。瑯邪要和你特別相見，還有嗎？如果沒有，就不能夠以好的當成壞的來對待。

郢州興陽山希隱禪師

有僧人問：什麼是懸崖撒手的最終一句？師父說：明月照耀幽深的山谷。僧人問：什麼是死而復生的最終一句？師父說：白雲從太空中升起。僧人說：這樣說來，樵夫走出山林，到處歌唱春天的景色。師父說：這個人說得對。上堂開示：了了分明地看見，看見了卻還沒有完結。路上的行人，林間的宿鳥，月亮里的塔高有十二層，天外的星辰有五百個。想要明白嗎？手執夜明符，有幾個人知道天亮了。參！

石門進禪師法嗣

明州瑞巖智才禪師

有僧人問：什麼是截斷眾流的一句？師父說：

【English Translation】 English version: Question: What is a person of the Way? The Master said: A hundred arts, a hundred exhaustions.

Zen Master Fengneng of Hengyue Temple in Tanzhou

Ascending the hall: As soon as the style of the school is raised, the clouds disappear for ten thousand miles. If the decrees are carried out, a thousand peaks show a cold color. On the summit of Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), white waves soar to the sky; in the waves of the great ocean, red dust fills the earth. One should think of the teachings of Huangmei (referring to the Fifth Patriarch Hongren) in the past, and the demeanor of Bodhidharma (the First Patriarch of Zen) at Shaolin in those years. Unable to yield and make oneself humble, one can only answer one's aspirations with husked rice, and repay one's heart with a severed arm. How can it compare to this place at Hengyue, with mountain farmers' millet rice and a bucket of soup without salt, sharing both bitterness and joy, settling according to the high and low terrain? This is not buying expensive in the south and selling cheap in the north. It directly causes Manjusri (Manjusri, symbol of wisdom) to bow his head in reverence, and Kasyapa (Kasyapa, the Buddha's great disciple) to knit his brows. Nagarjuna (Nagarjuna, an important thinker of Mahayana Buddhism) and Asvaghosa (Asvaghosa, a Buddhist poet and philosopher) can only swallow their voices and hold their breath, and even Maudgalyayana (Maudgalyayana, the Buddha's disciple foremost in supernatural powers) and Sariputra (Sariputra, the Buddha's disciple foremost in wisdom) cannot do it. Why is this so? Carefully observe the Dharma King's Dharma; the Dharma King's Dharma is thus.

Successor of Zen Master Zhaobao of Baoying

Zen Master Fangrui of Langye in Chuzhou

Ascending the hall: Creation has no intention to create things, yet all things come into being on their own. Rain and dew have no intention to moisten things, yet the spiritual seedlings flourish on their own. Therefore, medicine is not taken, yet the illness diminishes on its own. A good teacher is not close, yet the mind becomes clear on its own. Thus, it is known that wondrous wisdom and spiritual light are not obtained from external conditions. Only when you arrive here are you allowed to advance. Langye wants to have a special meeting with you; is there one? If not, you must not treat the good as the bad.

Zen Master Xiyin of Xingyang Mountain in Yingzhou

A monk asked: What is the ultimate phrase of 'releasing the hand on a cliff'? The Master said: 'The bright moon illuminates the secluded valley.' The monk asked: What is the ultimate phrase of 'reviving after death'? The Master said: 'White clouds rise from the vast sky.' The monk said: In that case, the woodcutter leaves the forest hills, singing the colors of spring everywhere. The Master said: This person speaks correctly. Ascending the hall: Clearly seeing what is not seen, seeing but not yet finished. Travelers on the road, birds roosting in the forest, the pagoda in the moon is twelve stories high, the stars outside the sky are five hundred in number. Do you want to understand? Holding the night-shining talisman in hand, how many know when dawn breaks? Meditate!

Successor of Zen Master Jin of Shimen

Zen Master Zhicai of Ruiyan in Mingzhou

A monk asked: What is the phrase that cuts off the flow of all streams? The Master said:

。好。曰如何是隨波逐浪句。師曰。隨。曰如何是涵蓋乾坤句。師曰。合。曰三句蒙師指。如何辯古今。師曰。向後不得錯舉。上堂。天平等故常覆。地平等故常載。日月平等故。四時常明。涅槃平等故。聖凡不二。人心平等故。高低無諍。拈拄杖卓一下曰。諸禪者。這拄杖子。晝夜為諸人。說平等法門。還聞么。若聞去。敢保諸人行腳事畢。若言不聞。亦許諸人頂門眼正。何故。是法平等。無有高下。是名阿耨多羅三藐三菩提。良久。笑曰。向下文長。

金山穎禪師法嗣

潤州普慈院崇珍禪師

僧問。如何是普慈境。師曰。出門便見鶴林山。曰如何是境中人。師曰。入門便見珍長老。

大平州瑞竹仲和禪師

僧問。得坐披衣人盡委。向上宗乘事若何。師曰。但知冰是水。曰更有事也無。師曰。休問水成冰。曰弄潮須是弄潮人。師曰。這僧從浙中來。

潤州金山懷賢圓通禪師

僧問。師揚宗旨。得法何人。師拈起拂子。僧曰。鐵甕城頭曾印證。碧溪崖畔祖燈輝。師拂一拂曰。聽事不真。喚鐘作甕。

越州石佛寺顯忠祖印禪師

僧問。如何是不動尊。師曰。熱鏊一猢猻。曰如何是千百億化身。師曰。添香換水。點燈掃地。曰如何是毗廬師法身主。師曰。繫馬柱

【現代漢語翻譯】現代漢語譯本：僧人問：『什麼是隨波逐浪之句？』禪師說：『隨。』僧人問：『什麼是涵蓋乾坤之句？』（涵蓋乾坤：包容整個宇宙）禪師說：『合。』僧人問：『三句蒙師指，如何辨古今？』禪師說：『向後不得錯舉。』禪師上堂說法：『天平等，所以常覆蓋；地平等，所以常承載；日月平等，所以四季常明；涅槃（Nirvana，佛教術語，指解脫）平等，所以聖凡不二；人心平等，所以高低無諍。』禪師拿起拄杖，敲了一下說：『各位禪者，這拄杖子，晝夜為你們說平等法門，聽見了嗎？如果聽見了，我敢保證你們的行腳之事就完畢了。如果說沒聽見，也允許你們頂門眼正。』『為什麼呢？因為此法平等，無有高下，這叫做阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』停頓片刻，笑著說：『向下文長。』

金山穎禪師法嗣

潤州普慈院崇珍禪師

僧人問：『什麼是普慈境？』禪師說：『出門便見鶴林山。』僧人問：『什麼是境中人？』禪師說：『入門便見珍長老。』

大平州瑞竹仲和禪師

僧人問：『得坐披衣人盡委，向上宗乘事若何？』禪師說：『但知冰是水。』僧人問：『更有事也無？』禪師說：『休問水成冰。』僧人問：『弄潮須是弄潮人。』禪師說：『這僧從浙中來。』

潤州金山懷賢圓通禪師

僧人問：『師揚宗旨，得法何人？』禪師拿起拂子。僧人說：『鐵甕城頭曾印證，碧溪崖畔祖燈輝。』禪師拂一拂說：『聽事不真，喚鐘作甕。』

越州石佛寺顯忠祖印禪師

僧人問：『如何是不動尊？』禪師說：『熱鏊一猢猻。』僧人問：『如何是千百億化身？』禪師說：『添香換水，點燈掃地。』僧人問：『如何是毗廬師法身主？』（毗廬師法身主：毗盧遮那佛的法身）禪師說：『繫馬柱。』

【English Translation】 English version: A monk asked: 'What is the phrase of following the waves?' The Zen master said: 'Following.' The monk asked: 'What is the phrase of encompassing the universe?' (涵蓋乾坤: encompassing the universe) The Zen master said: 'Encompassing.' The monk asked: 'The three phrases are instructed by the master, how to distinguish the ancient and the present?' The Zen master said: 'Do not make mistakes in the future.' The Zen master ascended the hall and said: 'Heaven is equal, therefore it always covers; Earth is equal, therefore it always carries; the Sun and Moon are equal, therefore the four seasons are always bright; Nirvana (Nirvana, a Buddhist term referring to liberation) is equal, therefore the holy and the ordinary are not two; people's hearts are equal, therefore there is no dispute between high and low.' The Zen master picked up his staff, tapped it once and said: 'All you Zen practitioners, this staff, day and night, speaks the Dharma of equality for you, have you heard it? If you have heard it, I dare to guarantee that your pilgrimage is complete.' If you say you have not heard it, you are also allowed to have correct eyes on the top of your heads.' 'Why? Because this Dharma is equal, without high or low, this is called Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' After a moment of silence, he smiled and said: 'The text below is long.'

Dharma successor of Zen Master Jinshan Ying

Zen Master Chongzhen of Puchi Temple in Runzhou

A monk asked: 'What is the realm of Puchi?' The Zen master said: 'Go out the door and you will see Helin Mountain.' The monk asked: 'What is the person in the realm?' The Zen master said: 'Enter the door and you will see Elder Zhen.'

Zen Master Zhonghe of Ruizhu in Taiping Prefecture

A monk asked: 'Everyone knows the person who sits and wears robes, what about the matter of the upward sect?' The Zen master said: 'Just know that ice is water.' The monk asked: 'Is there anything else?' The Zen master said: 'Don't ask how water becomes ice.' The monk asked: 'One must be a tide player to play with the tide.' The Zen master said: 'This monk comes from Zhejiang.'

Zen Master Huaixian Yuantong of Jinshan in Runzhou

A monk asked: 'The master promotes the purpose, who has obtained the Dharma?' The Zen master picked up the whisk. The monk said: 'It has been certified at the head of the Iron Weng City, and the ancestral lamp shines on the bank of Bixi.' The Zen master flicked the whisk and said: 'Hearing is not true, calling the bell a jar.'

Zen Master Xianzhong Zuyin of Shifo Temple in Yuezhou

A monk asked: 'What is the immovable venerable?' The Zen master said: 'A monkey on a hot griddle.' The monk asked: 'What are the hundreds of billions of incarnations?' The Zen master said: 'Adding incense and changing water, lighting lamps and sweeping the floor.' The monk asked: 'What is the Dharmakaya master of Vairocana?' (毗廬師法身主: Dharmakaya of Vairocana Buddha) The Zen master said: 'Hitching post.'

。曰。有甚麼交涉。師曰。縛殺這漢。問會殺佛祖底。始是作家。如何是殺佛祖底劍。師曰。不斬死漢。曰如何是和尚劍。師曰。令不重行。問如何是相生。師曰。山河大地。曰如何是想生。師曰。兔子望月。曰如何是流注生。師曰。無間斷。曰如何是色空。師曰。五彩屏風。上堂。咄咄咄。海底魚龍盡枯竭。三腳蝦蟆飛上天。脫殼烏龜火中活。上堂。點時不到。皁白未分。到時不點。和泥合水。露柱𨁝跳入燈籠里。即且從他。汝眉毛。因甚麼。交拖在腳跟下。直饒於此明得。也是猢猻戴席帽。於此未明。何異曲蟮穿靴。然雖如此。笑我者多。哂我者少。

杭州凈住院居說真凈禪師

參達觀。遂問曰。某甲經論粗明。禪直不信。愿師決疑。觀曰。既不信禪。豈可明經。禪是經綱。經是禪網。提綱正綱。了禪見經。師曰。為某甲說禪看。觀曰。向下文長。師曰。若恁么。經與禪乃一體。觀曰。佛及祖非二心。如手搦拳。如拳搦手。師因而有省。乃成偈曰。二十餘年用意猜。幾番曾把此心灰而今潦倒逢知己。李白元來是秀才。

安吉州西余山拱辰禪師

上堂。靈云見華眼中著翳。玄沙蹙指體上遭迍。不知且恁么過時。自然身心安樂。上堂。理因事有。心逐境生。事境俱忘。千山萬水。作么生得恰

【現代漢語翻譯】問：有什麼交涉？師說：『綁了殺了這人。』問：會殺了佛祖的，才是真正的行家。什麼是殺了佛祖的劍？師說：『不斬殺已死之人。』問：什麼是和尚的劍？師說：『號令不再重複執行。』問：什麼是相生？師說：『山河大地。』問：什麼是想生？師說：『兔子望月。』問：什麼是流注生？師說：『無間斷。』問：什麼是色空？師說：『五彩屏風。』上堂：咄咄咄！海底的魚龍都枯竭了，三腳蛤蟆飛上了天，脫殼的烏龜在火中存活。上堂：點時不到，黑白不分；到時不點，和泥合水。露柱跳入燈籠里，暫且隨他去吧。你們的眉毛，為什麼拖到腳跟下？即使能明白這個道理，也像是猴子戴帽子。如果不能明白，又和蚯蚓穿靴子有什麼區別？雖然如此，笑我的人多，嘲諷我的人少。

杭州凈住院的居說真凈禪師

參訪達觀禪師，於是問道：『我對於經論大致明白，只是不相信禪，希望禪師能為我解除疑惑。』達觀禪師說：『既然不相信禪，怎麼能明白經呢？禪是經的綱領，經是禪的網路。』『提綱正綱，瞭解禪才能明白經。』禪師說：『請為我講解禪。』達觀禪師說：『向下文長。』禪師說：『如果這樣，經與禪乃是一體。』達觀禪師說：『佛與祖不是二心，就像手握成拳，拳頭握成手。』禪師因此有所領悟，於是寫成偈語：『二十餘年用心猜，幾番曾把此心灰，而今潦倒逢知己，李白元來是秀才。』

安吉州西余山拱辰禪師

上堂：靈云禪師因為見到桃花而眼中生翳，玄沙禪師因為蹙指而身體遭遇困頓。不知且這樣過時，自然身心安樂。上堂：理因事而有，心隨境而生，事境都忘記了，千山萬水，怎麼才能恰當？

【English Translation】 Q: What is the connection? The master said: 'Bind and kill this man.' Q: Only one who can kill the Buddha is a true master. What is the sword that kills the Buddha? The master said: 'It does not kill the already dead.' Q: What is the monk's sword? The master said: 'Orders are not repeated.' Q: What is interdependent arising (相生)? The master said: 'Mountains, rivers, and the great earth.' Q: What is arising from thought (想生)? The master said: 'A rabbit gazing at the moon.' Q: What is continuous arising (流注生)? The master said: 'Without interruption.' Q: What is form and emptiness (色空)? The master said: 'A five-colored screen.' Ascending the hall: 'Tut, tut, tut!' The fish and dragons at the bottom of the sea are all dried up, a three-legged toad flies into the sky, and a shelled turtle lives in the fire. Ascending the hall: When the time to point is not yet, black and white are not distinguished; when the time to point arrives, it is not pointed, mixing mud and water. The pillar jumps into the lantern; just let it be for now. Your eyebrows, why are they dragging under your heels? Even if you understand this, it's like a monkey wearing a hat. If you don't understand this, how is it different from an earthworm wearing boots? Even so, many laugh at me, few sneer at me.

Chan Master Zhenjing of Jushuo, Jingzhu Monastery, Hangzhou

Visiting Chan Master Daguan, he asked: 'I understand the sutras and treatises fairly well, but I don't believe in Chan. I hope the master can resolve my doubts.' Chan Master Daguan said: 'Since you don't believe in Chan, how can you understand the sutras? Chan is the outline of the sutras, and the sutras are the net of Chan.' 'Grasping the outline correctly, understanding Chan allows you to see the sutras.' The Chan master said: 'Please explain Chan to me.' Chan Master Daguan said: 'The text below is long.' The Chan master said: 'If that's the case, the sutras and Chan are one body.' Chan Master Daguan said: 'The Buddha and the Patriarchs are not of two minds, like a hand forming a fist, and a fist forming a hand.' The Chan master had an awakening because of this, and then wrote a verse: 'For more than twenty years, I tried to guess, several times I almost gave up this heart, but now I meet a confidant in my decline, Li Bai (李白) was originally a scholar.'

Chan Master Gongchen of Xiyu Mountain, Anji Prefecture

Ascending the hall: Lingyun (靈雲) saw peach blossoms and his eyes were clouded, Xuansha (玄沙) frowned and his body encountered hardship. Not knowing how to pass the time like this, naturally the body and mind are at peace. Ascending the hall: Principle arises from event, mind follows environment. When both event and environment are forgotten, how can the myriad mountains and rivers be just right?

好去。良久曰。且莫剜肉成瘡。師有祖源通要三十卷。行於世。

蘇州崑山般若寺善端禪師

僧問。有生有滅。儘是常儀。無生無滅時如何。師曰。崑崙著靴空中立。曰莫便是為人處也無。師曰。石女簪花火里眠。曰大眾證明。師曰。更看泥牛斗入海。

節使李端愿居士

兒時在館舍。常閱禪書。長雖婚宦。然篤志祖道。遂於後圃築室類蘭若。邀達觀處之。朝夕咨參。至忘寢食。觀一日視公曰。非示現力。豈致爾哉。奈無個所入何。公問曰。天堂地獄。畢竟是有是無。請師明說。觀曰。諸佛向無中說有。眼見空花。太尉就有里尋無。手揸水月。堪笑。眼前見牢獄不避。心外聞天堂欲生。殊不知。忻怖在心。善惡成境。太尉但了自心。自然無惑。公曰。心如何了。觀曰。善惡都莫思量。公曰。不思量后。心歸何所。觀曰。且請太尉歸宅。公曰。祇如人死後。心歸何所。觀曰。未知生。焉知死。公曰。生則某已知之。觀曰。生從何來。公罔措。觀起揕其胸曰。祇在這裡。更擬思量個甚麼。公曰。會得也。觀曰。作么生會。公曰。祇知貪程。不覺蹉路。觀拓開曰。百年一夢。今朝方省。既而說偈曰。三十八歲。懵然無知。及其有知。何異無知。滔滔汴水。隱隱隋堤。師其歸矣。箭浪東馳。

【現代漢語翻譯】現代漢語譯本：（僧人）好走。過了很久，（禪師）說：『且不要剜肉成瘡。』我有《祖源通要》三十卷，流行於世。

蘇州崑山般若寺善端禪師

僧人問：『有生有滅，都是常理。無生無滅時如何？』禪師說：『崑崙山人穿著靴子站在空中。』（僧人）說：『莫非這就是為人處世的地方嗎？』禪師說：『石女頭上戴花在火里睡覺。』（僧人）說：『大眾可以作證。』禪師說：『再看泥牛爭鬥著進入大海。』

節度使李端愿居士

（李端愿）小時候在學館裡，經常閱讀禪宗書籍。長大后雖然結婚做官，但仍然堅定地信奉禪宗。於是在後花園建造房屋，類似蘭若（lan ruo，寺廟）。邀請達觀禪師居住在那裡，早晚請教參禪，甚至忘記了睡覺吃飯。達觀禪師有一天看著李端愿說：『如果不是示現的力量，怎麼會這樣呢？只是沒有一個入門的地方啊。』李端愿問道：『天堂地獄，到底是有還是沒有？請禪師明說。』達觀禪師說：『諸佛在沒有中說有，就像眼睛看見空花。太尉（tai wei，官名）在有里尋找無，就像用手去抓水中的月亮，真是可笑。眼前看見牢獄卻不躲避，在心外聽說天堂就想往生，卻不知道，喜悅和恐懼都在心裡，善和惡形成了境界。太尉只要瞭解自己的心，自然就沒有疑惑。』李端愿說：『心如何瞭解？』達觀禪師說：『善惡都不要思量。』李端愿說：『不思量后，心歸向何處？』達觀禪師說：『且請太尉回家。』李端愿說：『如果人死後，心歸向何處？』達觀禪師說：『未知生，焉知死？』李端愿說：『生則我已知之。』達觀禪師說：『生從何來？』李端愿無言以對。達觀禪師起身拍打他的胸口說：『就在這裡，還想思量什麼？』李端愿說：『明白了。』達觀禪師說：『怎麼明白的？』李端愿說：『只知道趕路，不覺得走錯了路。』達觀禪師開導他說：『百年一夢，今天才醒悟。』於是說了偈語：『三十八歲，懵然無知。及其有知，何異無知。滔滔汴水，隱隱隋堤。師其歸矣，箭浪東馳。』

【English Translation】 English version: (The monk) left. After a long while, (the Chan master) said, 'Do not inflict wounds upon yourself.' I have thirty volumes of 'Essentials of the Ancestral Source (Zu Yuan Tong Yao),' circulating in the world.

Chan Master Shanduan of Prajna Temple in Kunshan, Suzhou

A monk asked, 'Having birth and death is all ordinary. What about when there is no birth and no death?' The master said, 'A Kunlun (Kunlun, a mountain range) person stands in the air wearing boots.' (The monk) said, 'Could this be the place for dealing with people?' The master said, 'A stone woman wears flowers and sleeps in the fire.' (The monk) said, 'The assembly can attest to this.' The master said, 'Look again at the mud ox fighting its way into the sea.'

Layman Li Duanyuan, Commissioner

When (Li Duanyuan) was a child in the school, he often read Chan books. Although he married and became an official when he grew up, he remained steadfast in his devotion to the ancestral path. So he built a house in the back garden, similar to a monastery (lan ruo, a temple). He invited Chan Master Daguan to live there, and consulted him morning and evening, even forgetting to sleep and eat. One day, Chan Master Daguan looked at Li Duanyuan and said, 'If it were not for the power of manifestation, how could this be? It's just that there is no entry point.' Li Duanyuan asked, 'Heaven and hell, are they ultimately existent or non-existent? Please explain clearly, Master.' Chan Master Daguan said, 'The Buddhas speak of existence within non-existence, like seeing empty flowers. Grand Commandant (tai wei, a high-ranking official) seeks non-existence within existence, like trying to grasp the moon in the water with his hands, which is laughable. He sees the prison before his eyes but does not avoid it, and hears of heaven outside his mind and wants to be reborn there, not knowing that joy and fear are in the mind, and good and evil form the realm. Grand Commandant, if you only understand your own mind, you will naturally have no doubts.' Li Duanyuan said, 'How can the mind be understood?' Chan Master Daguan said, 'Do not think about good or evil.' Li Duanyuan said, 'After not thinking, where does the mind go?' Chan Master Daguan said, 'Please return home, Grand Commandant.' Li Duanyuan said, 'If a person dies, where does the mind go?' Chan Master Daguan said, 'Not knowing life, how can one know death?' Li Duanyuan said, 'I already know about life.' Chan Master Daguan said, 'Where does life come from?' Li Duanyuan was speechless. Chan Master Daguan got up and patted his chest, saying, 'It is right here, what else do you want to think about?' Li Duanyuan said, 'I understand.' Chan Master Daguan said, 'How do you understand?' Li Duanyuan said, 'I only knew how to rush forward, not realizing I had taken the wrong path.' Chan Master Daguan enlightened him, saying, 'A hundred years is but a dream, only today do you awaken.' Then he spoke a verse: 'At thirty-eight, I was ignorant. Now that I know, what difference is there from ignorance? The surging Bian River, the faint Sui embankment. Master, it is time to return, the arrow-like waves rush eastward.'

洞庭月禪師法嗣

蘇州薦福亮禪師

僧問。不假言詮。請師示誨。師曰。大眾總見汝恁么問。曰莫祇這便是也無。師曰。罕逢穿耳客。

仗錫己禪師法嗣

臺州黃巖保軒禪師

僧問。不欲無言略憑施設時如何。師曰。知而故犯。僧禮拜。師便打。

龍華岳禪師法嗣

安吉州西余師子凈端禪師

本郡人也。姓丘氏。始見弄師子發明心要。往見龍華。蒙印可。遂旋里。合彩為師子皮。時被之。因號端師子。丞相章公慕其道。躬請開法吳山。化風盛播。開堂日。僧官宣疏。至推倒回頭。趯翻不託。七軸之蓮經未誦。一聲之漁父先聞。師止之。遂登座。拈香祝聖罷。引聲吟曰。本是瀟湘一釣客。自西自東自南北。大眾雜然稱善。師顧笑曰。諦觀法王法。法王法如是。便下座。上堂。二月二禪翁有何謂。春風觸目百花開。公子王孫日日醺醺醉。唯有殿前陳朝檜。不入時人意。禪家流祇這是莫思慮。坦然齋后一甌茶。長連床上伸腳睡。咄師到華亭。眾請上堂。靈山師子。云間哮吼。佛法無可商量。不如打個觔斗。便下座。問羚羊未掛角時如何。師曰。怕曰。既是善知識。因何卻怕。師曰。山僧不曾見。恁么差異畜生。

南嶽下十二世

翠巖真禪師法嗣

潭州

【現代漢語翻譯】現代漢語譯本洞庭月禪師法嗣

蘇州薦福亮禪師

僧問：『不假言詮（不需要任何言語解釋），請師父開示。』師父說：『大家都看見你這樣問。』僧人說：『莫非這就是了嗎？』師父說：『難得遇到真正懂得禪機的人。』

仗錫己禪師法嗣

臺州黃巖保軒禪師

僧問：『不想沉默不語，略微憑藉一些設施，此時如何？』師父說：『明知故犯。』僧人禮拜。師父便打。

龍華岳禪師法嗣

安吉州西余師子凈端禪師

本郡人，姓丘。最初見到弄獅子而開悟，明白了禪的要旨。前去拜見龍華岳禪師，得到他的認可。於是返回家鄉，用綵綢做成獅子皮，時常披在身上，因此號稱端師子。丞相章公仰慕他的道行，親自邀請他到吳山開法，教化之風盛行傳播。開堂之日，僧官宣讀疏文，讀到『推倒回頭，趯翻不託，七軸之蓮經未誦，一聲之漁父先聞』時，師父制止了他。於是登上法座，拈香祝聖完畢，高聲吟唱道：『本是瀟湘一釣客，自西自東自南北。』大眾紛紛稱讚。師父回頭笑著說：『仔細觀察法王的法，法王的法就是這樣。』隨即下座。上堂時說：『二月二，禪翁有何話說？春風吹拂，滿眼都是盛開的鮮花。公子王孫們每天都沉醉其中。只有殿前的陳朝古檜，不合時人的心意。』禪宗的修行人，只要做到不思慮，齋飯後坦然地喝一杯茶，在長連床上伸開雙腿睡覺。『咄！』師父來到華亭，眾人請他上堂。『靈山的師子，在云間怒吼。佛法沒有什麼可以商量的，不如打個觔斗。』隨即下座。問：『羚羊未掛角時如何？』師父說：『怕。』僧人說：『既然是善知識，為何卻害怕？』師父說：『山僧不曾見過，像你這樣與衆不同的畜生。』

南嶽下十二世

翠巖真禪師法嗣

潭州

【English Translation】 English version Dongting Yue Chan Master's Dharma Heir

Su Zhou Jianfu Liang Chan Master

A monk asked: 'Without relying on words (不假言詮), please, Master, give instructions.' The Master said: 'Everyone sees you asking like that.' The monk said: 'Is this it?' The Master said: 'Rarely do I meet someone who truly understands.'

Zhang Xi Ji Chan Master's Dharma Heir

Taizhou Huangyan Baoxuan Chan Master

A monk asked: 'Not wanting to be silent, but slightly relying on some facilities, what about this time?' The Master said: 'Knowing and deliberately violating.' The monk bowed. The Master then struck him.

Longhua Yue Chan Master's Dharma Heir

Anji Zhou Xiyu Shizi Jingduan Chan Master (Lion Jingduan)

He was a native of this prefecture, with the surname Qiu. He initially awakened upon seeing a lion dance, understanding the essence of Chan. He went to see Longhua Yue Chan Master and received his approval. Thereupon, he returned to his hometown, made a lion skin out of colored silk, and often wore it, hence the name Duan Shizi (端師子, Meaning: Upright Lion). Prime Minister Zhang admired his Dao and personally invited him to open the Dharma at Wu Mountain, where his teaching flourished. On the day of the opening ceremony, the monastic official recited the eulogy, and when he reached 'Pushing down the head, kicking over the support, the seven scrolls of the Lotus Sutra have not been recited, but the sound of a fisherman has been heard,' the Master stopped him. Then he ascended the seat, offered incense and gave blessings, and chanted aloud: 'Originally a fisherman from Xiaoxiang, from west to east, from south to north.' The assembly praised him. The Master looked back and smiled, saying: 'Carefully observe the Dharma of the Dharma King, the Dharma of the Dharma King is like this.' Then he descended from the seat. In the Dharma Hall, he said: 'On the second day of the second month, what does the Chan monk have to say? The spring breeze touches the eyes, and hundreds of flowers bloom. Princes and nobles are drunk every day. Only the ancient cypress in front of the palace, from the Chen Dynasty, does not enter the minds of people today.' Chan practitioners, just do not think, and after the vegetarian meal, calmly drink a cup of tea, and stretch your legs on the long bed to sleep. 'Tut!' The Master came to Huating, and the assembly asked him to ascend the Dharma Hall. 'The lion of Ling Mountain roars in the clouds. There is nothing to discuss about the Buddha Dharma, better to do a somersault.' Then he descended from the seat. Asked: 'What about when the antelope has not yet hung its horns?' The Master said: 'Fear.' The monk said: 'Since you are a good advisor, why are you afraid?' The Master said: 'This mountain monk has never seen such a different kind of animal as you.'

Twelfth Generation under Nan Yue

Cuiyan Zhen Chan Master's Dharma Heir

Tanzhou

大溈慕喆真如禪師

撫州臨川聞氏子。僧問。趙州庭柏。意旨如何。師曰。夜來風色緊。孤客已先寒。曰先師無此語。又作么生。師曰。行人始知苦。曰十載走紅塵。今朝獨露身。師曰。雪上加霜。問如何是城裡佛。師曰。萬人叢里不插標。曰如何是村裡佛。師曰。泥豬疥狗。曰如何是山裡佛。師曰。絕人往還。曰如何是教外別傳底一句。師曰。翻譯不出。問牛頭未見四祖時如何。師曰。寒毛卓豎。曰見后如何。師曰。額頭汗出。上堂。月生一。天地茫茫誰受屈。月生二。東西南北沒巴鼻。月生三。善財特地向南參。所以道。放行也怛薩舒光。把住也泥沙匿曜。且道。放行是。把住是。良久曰。圓伊三點水。萬物自尖新。上堂。古佛道。昔于波羅奈轉四諦法輪。墮坑落塹。今復轉最妙無上大法輪。土上加泥。如今還有不歷階梯。獨超物外者么良久曰。出頭天外看。誰是個中人。上堂。阿剌剌。是甚麼。翻思當年破灶墮。杖子忽擊著。方知孤負我。以拄杖擊香臺一下曰。墮墮。上堂。捫空追響。勞汝精神。夢覺覺非。復有何事。德山老人在汝諸人眉毛眼睫上。諸人還覺么。若也覺去。夢覺覺非。若也未覺。捫空追響。終無了期。直饒向這裡倜儻分明。猶是梯山入貢。還有獨超物外者么。良久曰。且莫詐明頭。問大

【現代漢語翻譯】現代漢語譯本大溈慕喆（Dahui Muzhe）真如禪師，撫州臨川人，俗姓聞。有僧人問：『趙州庭前柏樹，意旨如何？』禪師說：『夜裡風色很緊，獨自趕路的人已經感到寒冷。』僧人說：『先師沒有這樣的話，又該怎麼說呢？』禪師說：『趕路的人才開始知道辛苦。』僧人說：『十年奔波于紅塵，今天才獨自顯露真身。』禪師說：『雪上加霜。』問：『什麼是城裡的佛？』禪師說：『在萬人叢中不插標立異。』問：『什麼是村裡的佛？』禪師說：『泥做的豬，生疥瘡的狗。』問：『什麼是山裡的佛？』禪師說：『斷絕人來人往。』問：『什麼是教外別傳的那一句？』禪師說：『無法翻譯。』問：『牛頭慧融（Niutou Huirong）禪師未見四祖道信（Dao Xin）時如何？』禪師說：『寒毛都豎起來了。』問：『見后如何？』禪師說：『額頭冒汗。』禪師上堂說法：『月亮初生，天地茫茫，誰在受委屈？月亮生到兩分，東西南北沒有方向。月亮生到三分，善財童子（Sudhana）特地向南參訪。』所以說，放開時也光芒四射，把握住時也泥沙遮蔽光輝。那麼，放開是對，還是把握住是對？良久后說：『圓伊三點水，萬物自然顯得清新。』禪師上堂說法：『古佛說，過去在波羅奈城（Varanasi）轉四諦法輪（Four Noble Truths），那是墮入坑中。現在又轉最妙無上大法輪（Supreme Dharma Wheel），那是土上加泥。如今還有不經歷階梯，獨自超越物外的人嗎？』良久后說：『到天外看看，誰是其中的人？』禪師上堂說法：『阿剌剌（A la la），是什麼？回想當年打破灶墮，用拄杖忽然擊中，才知道辜負了我。』用拄杖敲擊香臺一下，說：『墮墮。』禪師上堂說法：『憑空追逐響聲，徒勞精神。夢醒後覺悟到覺悟也是虛妄，還有什麼事呢？德山宣鑒（Deshan Xuanjian）老人在你們每個人的眉毛眼睫上，你們感覺到了嗎？如果感覺到了，夢醒後覺悟到覺悟也是虛妄。如果還沒有覺悟，憑空追逐響聲，終究沒有了期。』即使在這裡非常明白，仍然是梯山入貢。還有獨自超越物外的人嗎？良久后說：『且莫假裝明白。』問大

【English Translation】 English version Dahui Muzhe, the Chan Master Zhenru of Dawei (Dawei Muzhe), was from Linchuan, Fuzhou, with the surname Wen. A monk asked: 'What is the meaning of Zhaozhou's (Zhaozhou) cypress tree in the courtyard?' The Master said, 'The wind is strong tonight, and the lonely traveler is already feeling cold.' The monk said, 'The former master did not say this. What should be said then?' The Master said, 'The traveler is just beginning to know hardship.' The monk said, 'For ten years, I have been running in the red dust, and today I reveal my true self alone.' The Master said, 'Adding frost to snow.' Asked: 'What is the Buddha in the city?' The Master said, 'Not sticking out in the crowd of ten thousand people.' Asked: 'What is the Buddha in the village?' The Master said, 'A mud pig, a mangy dog.' Asked: 'What is the Buddha in the mountains?' The Master said, 'Cutting off human traffic.' Asked: 'What is the one sentence transmitted separately outside the teachings?' The Master said, 'Cannot be translated.' Asked: 'What was it like when Niutou Huirong (Niutou Huirong) had not yet seen the Fourth Patriarch Daoxin (Dao Xin)?' The Master said, 'The hairs stand on end.' Asked: 'What was it like after seeing him?' The Master said, 'Sweat on the forehead.' The Master ascended the hall and said: 'When the moon is born, the heaven and earth are vast, who is suffering injustice? When the moon is two parts, there is no direction in the east, west, north, and south. When the moon is three parts, Sudhana (Sudhana) especially visits the south.' Therefore, it is said that when released, it shines brightly, and when grasped, it is covered by mud and sand. So, is releasing right, or is grasping right?' After a long silence, he said: 'The three drops of water of Yuan Yi, all things naturally appear fresh.' The Master ascended the hall and said: 'The ancient Buddha said, 'In the past, in Varanasi (Varanasi), the Four Noble Truths (Four Noble Truths) were turned, which was falling into a pit. Now, the most wonderful and supreme Dharma Wheel (Supreme Dharma Wheel) is turned again, which is adding mud to the soil. Is there anyone who does not go through the steps and transcends things alone?' After a long silence, he said: 'Look outside the sky, who is the person in it?' The Master ascended the hall and said: 'A la la (A la la), what is it? Thinking back to the year when the stove was broken, and suddenly struck with a staff, I realized that I had failed me.' He struck the incense table with his staff and said, 'Fall, fall.' The Master ascended the hall and said: 'Chasing after sounds in the void, wasting your spirit. After waking up from a dream, realizing that awakening is also false, what else is there? Old man Deshan Xuanjian (Deshan Xuanjian) is on the eyebrows and eyelashes of each of you, do you feel it? If you feel it, after waking up from a dream, realize that awakening is also false. If you have not yet awakened, chasing after sounds in the void, there will be no end.' Even if it is very clear here, it is still climbing the mountain to pay tribute. Is there anyone who transcends things alone?' After a long silence, he said: 'Don't pretend to be clear.' Asked Da

通智勝佛。十劫坐道場。為甚麼。不得成佛道。師曰。苦殺人。上堂。白雲澹濘。水注滄溟。萬法本閑。復有何事。所以道。也有權。也有實。也有照。也有用。諸人到這裡如何履踐。良久曰。但有路可上。更高人也行。上堂。山僧本無積畜。且得粥足飯足。困來即便打眠。一任東卜西卜。上堂。古者道。一釋迦。二元和。三佛陀。自余是甚麼碗脫丘。慧光即不然。一釋迦。二元和。三佛陀。總是碗脫丘。諸人還知慧光落處么。若也知去。許你具鐵眼銅睛。若也不知。莫謂幾經風浪險。扁舟曾向五湖游。上堂。拈起拄杖曰。一塵才起。大地全收。卓一下曰。妙喜世界百雜碎。且道。不動如來即今在甚麼處。若人識得。可謂不動步而登妙覺。若也未識。向諸人眉毛眼睫里涅槃去也。又卓一下。上堂。不用思而知。不用慮而解。廬陵米價高。鎮州蘿蔔大。上堂。拈起拄杖曰。智海拄杖。或作金剛王寶劍。或作踞地師子。或作探竿影草。或不作拄杖用。諸人還相委悉么。若也委悉去。如龍得水。似虎靠山。出沒卷舒。縱橫應用。如未相委。大似日中逃影。上堂。十方同聚會。個個學無為。此是選佛場。心空及第歸慧光門下。直㧞超升不歷科目。諸人既到這裡風雲布地。牙爪已成。但欠雷聲燒尾。如今為你諸人。震忽雷去也。

【現代漢語翻譯】現代漢語譯本通智勝佛（過去佛名）。十劫（極長的時間單位）坐道場（佛陀覺悟之處），為什麼不得成佛道？師（禪師）曰：『苦殺人（太執著于苦行）。』上堂（禪師說法）：白雲淡淡，水注入滄溟（大海）。萬法（世間一切事物）本閑（本自清凈），復有何事（還有什麼可執著的）？所以道（所以說）：也有權（方便法門），也有實（真實法），也有照（觀照），也有用（作用）。諸人到這裡如何履踐（如何修行）？良久曰（停頓片刻說）：『但有路可上，更高人也行（只要有路可以攀登，更高的人也能走）。』上堂：山僧（老僧，禪師自稱）本無積畜（沒有積蓄），且得粥足飯足（只要有粥飯吃飽），困來即便打眠（困了就睡覺），一任東卜西卜（任憑別人怎麼說）。上堂：古者道（古人說）：『一釋迦（釋迦牟尼佛），二元和（唐憲宗年號），三佛陀（佛陀）。』自余是甚麼碗脫丘（其餘的都是些什麼不值一提的東西）？慧光（禪師自稱）即不然（卻不這麼認為）：『一釋迦，二元和，三佛陀，總是碗脫丘（都是些不值一提的東西）。』諸人還知慧光落處么（你們知道我慧光落在何處嗎）？若也知去（如果知道），許你具鐵眼銅睛（允許你具有明辨是非的智慧）。若也不知（如果不知道），莫謂幾經風浪險（不要說經歷過多少風浪），扁舟曾向五湖游（小船也曾在五湖中游蕩）。上堂：拈起拄杖曰（拿起拄杖說）：『一塵才起（一絲塵埃升起），大地全收（整個大地都被包含其中）。』卓一下曰（用拄杖敲擊一下）：『妙喜世界百雜碎（妙喜世界被打得粉碎）。』且道（請問）：不動如來（佛的稱號）即今在甚麼處（現在在什麼地方）？若人識得（如果有人認識到），可謂不動步而登妙覺（可以說不移動腳步就證得妙覺）。若也未識（如果還不認識），向諸人眉毛眼睫里涅槃去也（就在你們的眉毛眼睫里涅槃了）。又卓一下（又敲擊一下）。上堂：不用思而知（不用思考就能知道），不用慮而解（不用考慮就能理解）。廬陵米價高（廬陵的米價高），鎮州蘿蔔大（鎮州的蘿蔔大）。上堂：拈起拄杖曰（拿起拄杖說）：『智海（智慧的海洋）拄杖，或作金剛王寶劍（有時作為金剛王寶劍），或作踞地師子（有時作為蹲踞地面的獅子），或作探竿影草（有時作為試探水深的竿子），或不作拄杖用（有時不作為拄杖使用）。』諸人還相委悉么（你們還明白嗎）？若也委悉去（如果明白了），如龍得水（就像龍得到水），似虎靠山（像老虎依靠山）。出沒卷舒（出沒卷舒），縱橫應用（縱橫應用）。如未相委（如果還不明白），大似日中逃影（就像在太陽底下逃避自己的影子）。上堂：十方同聚會（十方大眾聚集在一起），個個學無為（個個學習無為法）。此是選佛場（這裡是選佛的場所），心空及第歸（心空的人才能及第而歸）。慧光門下（慧光門下），直㧞超升（直接提拔超升），不歷科目（不經過科舉考試）。諸人既到這裡（你們既然來到這裡），風雲布地（風雲已經佈滿大地），牙爪已成（牙齒和爪子已經長成），但欠雷聲燒尾（只欠缺雷聲來燒掉尾巴）。如今為你諸人（現在爲了你們），震忽雷去也（震動雷霆吧）。

【English Translation】 English version Tongzhi Sheng Buddha (name of a past Buddha). He sat in the Bodhimanda (place of enlightenment) for ten kalpas (extremely long unit of time). Why couldn't he attain Buddhahood? The Master (Zen master) said: 'Suffering kills people (too attached to ascetic practices).' Ascending the hall (Zen master's Dharma talk): White clouds are faint, and water flows into the vast ocean. All dharmas (all things in the world) are inherently idle (originally pure), what else is there to cling to? Therefore, it is said: There are expedient means (upaya), there are real (true Dharma), there is illumination (contemplation), and there is function (application). How do you practice here? After a long pause, he said: 'As long as there is a road to climb, even higher people can walk it.' Ascending the hall: This mountain monk (old monk, Zen master referring to himself) has no savings, and is content with enough porridge and rice. When sleepy, I immediately fall asleep, letting others say whatever they want. Ascending the hall: The ancients said: 'First Shakyamuni (Shakyamuni Buddha), second Yuanhe (reign year of Emperor Xianzong of Tang), third Buddha (Buddha).' What are the rest but worthless bowls and hills? Huiguang (Zen master referring to himself) does not think so: 'First Shakyamuni, second Yuanhe, third Buddha, all are worthless bowls and hills.' Do you know where Huiguang falls? If you know, you are allowed to have iron eyes and copper pupils (wisdom to distinguish right from wrong). If you don't know, don't say you have experienced many storms, a small boat has also traveled in the Five Lakes. Ascending the hall: Holding up the staff, he said: 'When a single dust particle arises, the entire earth is contained within it.' Striking it once, he said: 'The Land of Wonderful Joy is shattered into pieces.' Tell me, where is the Immovable Tathagata (title of a Buddha) right now? If someone recognizes it, it can be said that without moving a step, one attains wonderful enlightenment. If you don't recognize it, it has already entered Nirvana in your eyebrows and eyelashes. Striking it again. Ascending the hall: Knowing without thinking, understanding without considering. The price of rice in Luling is high, and the radishes in Zhenzhou are big. Ascending the hall: Holding up the staff, he said: 'The staff of the Sea of Wisdom, sometimes acts as the Vajra King's precious sword, sometimes as a lion crouching on the ground, sometimes as a pole to probe the depth of the water, and sometimes it is not used as a staff.' Do you all understand each other? If you understand, it is like a dragon getting water, like a tiger relying on a mountain. Appearing and disappearing, contracting and expanding, applying freely. If you don't understand each other, it is like running away from your shadow in the sun. Ascending the hall: People from the ten directions gather together, each learning non-action. This is the place to select Buddhas, those with empty minds will pass and return. Under Huiguang's gate, directly promoted and transcended, without going through examinations. Since you have come here, the wind and clouds have spread across the land, and the teeth and claws have been formed, only lacking the thunder to burn the tail. Now, for all of you, let the thunder roar!

以拄杖擊禪床下座。師于紹聖二年十月八日。無疾說偈曰。昨夜三更。風雷忽作。雲散長空。前溪月落。良久。別眾趨寂。阇維設利㪷許。大如豆。目睛齒爪不壞。門弟子分塔于京潭。

南嶽西林崇奧禪師

僧問。一問一答。賓主歷然。不問不答。如何辯別。師曰。坐底坐。立底立。曰便恁么會時如何。師曰。舌拄上腭。僧禮拜。師曰。不得諱卻。

蔣山元禪師法嗣

明州雪竇法雅禪師

僧問。學人不問西來意。乞師方便指迷情。師曰。霹靂過頭猶瞌睡。曰謝師答話。師曰。再三啟口問何人。曰爭奈學人未禮拜何。師曰。休鈍置。

邵州丞熙應悅禪師

撫之宜黃戴氏子。上堂。我宗無語句。徒勞尋路布。現成公案已多端。那堪更涉他門戶。覿面當機直下提。何用波吒受辛苦。咄。

雙峯迴禪師法嗣

閬州光國文贊禪師

僧問。不二之法。請師速道。師曰。領曰。恁么則。人人有分也。師曰。了。曰錦屏天下少。光國世間稀。師曰。退。

定慧信禪師法嗣

蘇州穹窿智圓禪師

上堂。福臻不說禪。無事日高眠。有問祖師意。連擉兩三拳。大眾且道為甚麼如此。不合惱亂山僧睡。

云峰悅禪師法嗣

桂州壽寧齊曉禪師

【現代漢語翻譯】現代漢語譯本禪師用拄杖敲擊禪床後下座。紹聖二年十月八日，禪師沒有疾病，說了偈語：『昨夜三更，風雷突然大作，雲彩消散在長空，前溪的月亮也落下了。』過了很久，向眾人告別后圓寂。火化后，舍利（Śarīra，遺骨）很多，大如豆子。眼珠、牙齒、指甲沒有損壞。門徒們將舍利分別建塔供奉在京城和潭州。

南嶽西林崇奧禪師

有僧人問：『一問一答，賓主分明。不問不答，如何分辨？』禪師說：『坐的坐，站的站。』僧人說：『如果這樣理解，又該如何？』禪師說：『舌頭抵住上顎。』僧人禮拜。禪師說：『不得隱瞞。』

蔣山元禪師法嗣

明州雪竇法雅禪師

有僧人問：『學人不問西來意（Bodhidharma從西天來此的意圖），請禪師方便開示，解除迷惑。』禪師說：『霹靂從頭頂過去還在打瞌睡。』僧人說：『感謝禪師回答。』禪師說：『再三開口問的是何人？』僧人說：『無奈學人還未禮拜。』禪師說：『不要遲鈍。』

邵州丞熙應悅禪師

禪師是撫州宜黃戴氏之子。上堂說法：『我宗沒有語句，徒勞地尋找道路。現成的公案已經很多，哪裡還用得著涉足其他門戶。當面當下直接提持，何必辛苦地去研究波吒（Pāṭa，經文）。』喝。

雙峯迴禪師法嗣

閬州光國文贊禪師

有僧人問：『不二之法（Advaita-dharma，無二的真理），請禪師快速開示。』禪師說：『領會。』僧人說：『既然如此，人人都有份了。』禪師說：『了悟。』僧人說：『錦屏山天下少有，光國禪師世間稀有。』禪師說：『退下。』

定慧信禪師法嗣

蘇州穹窿智圓禪師

上堂說法：『福氣來了不說禪，無事的時候就睡到太陽高照。有人問什麼是祖師意（Bodhidharma的意圖），就連續打他兩三拳。』各位，且說為什麼這樣做？『不要打擾山僧睡覺。』

云峰悅禪師法嗣

桂州壽寧齊曉禪師

【English Translation】 English version The Chan master struck the Zen bed with his staff and descended from the seat. On the eighth day of the tenth month of the second year of Shaosheng, the master, without illness, spoke a verse: 'Last night, at the third watch, wind and thunder suddenly arose; clouds scattered in the long sky, and the moon fell in the stream in front.' After a long while, he bid farewell to the assembly and entered stillness (passed away). After cremation, the Śarīra (relics) were numerous, as large as beans. The eyeballs, teeth, and nails were not destroyed. The disciples divided the relics and built pagodas for enshrinement in the capital and Tanzhou.

Chan Master Chong'ao of Xilin, Nanyue

A monk asked, 'One question, one answer, guest and host are distinct. No question, no answer, how to distinguish?' The master said, 'Those who sit, sit; those who stand, stand.' The monk said, 'If it is understood in this way, what then?' The master said, 'Tongue presses against the upper palate.' The monk bowed. The master said, 'Do not conceal it.'

Lineage of Chan Master Yuan of Jiangshan

Chan Master Faya of Xuedou, Mingzhou

A monk asked, 'This student does not ask about the meaning of the Bodhidharma's arrival from the West, but asks the master to conveniently point out and dispel delusion.' The master said, 'Even when thunder strikes overhead, you are still dozing.' The monk said, 'Thank you for the master's answer.' The master said, 'Who is it that repeatedly opens his mouth to ask?' The monk said, 'What to do, this student has not yet bowed.' The master said, 'Do not be dull.'

Chan Master Yingyue of Chengxi, Shaozhou

The master was a son of the Dai family of Yihuang, Fuzhou. Ascending the hall, he said, 'Our school has no words; it is futile to seek a path. Ready-made cases are already numerous; why bother to enter other gates? Directly grasp it face-to-face, on the spot; why endure the hardship of studying Pāṭa (scriptures)?' A shout.

Lineage of Chan Master Hui of Shuangfeng

Chan Master Wenzan of Guangguo, Langzhou

A monk asked, 'The non-dual dharma (Advaita-dharma), please master speak quickly.' The master said, 'Comprehend.' The monk said, 'In that case, everyone has a share.' The master said, 'Realize.' The monk said, 'Jinping Mountain is rare in the world; Chan Master Guangguo is rare in the world.' The master said, 'Retreat.'

Lineage of Chan Master Xin of Dinghui

Chan Master Zhiyuan of Qionglong, Suzhou

Ascending the hall, he said, 'When fortune arrives, do not speak of Chan; when there is nothing to do, sleep until the sun is high. If someone asks about the meaning of the Patriarch (Bodhidharma), strike him two or three times.' Everyone, what is the reason for this? 'Do not disturb the mountain monk's sleep.'

Lineage of Chan Master Yue of Yunfeng

Chan Master Qixiao of Shouning, Guizhou

上堂。觸目不會道。猶較些子。運足焉知路。錯下名言。諸仁者。山僧今日將錯就錯。汝等諸人。見有眼。聞有耳。嗅有鼻。味有舌。因甚麼卻不會。良久曰。武帝求仙不得仙。王喬端坐卻昇天。咄僧問。大眾云臻。合談何事。師曰。波斯入鬧市。曰恁么則。草偃風行去也。師曰。萬里望鄉關。

凈因臻禪師法嗣

福州長慶惠暹文慧禪師

僧問。離上生之寶剎。登延聖之道場。如何是不動尊。師曰。孤舟載明月。曰忽遇櫓棹俱停又作么生。師曰。漁人偏愛宿蘆花。問長期進道。西天以蠟人為驗。未審此間以何為驗。師曰。鐵彈子。曰意旨如何。師曰。大底大。小底小。

福州棲勝繼超禪師

上堂。拈拄杖良久曰。三世諸佛。盡在這裡𨁝跳。大眾還會么。過去諸佛說了。未來諸佛未說。現在諸佛今說。敢問諸人。作么生是說底事。卓一下曰。蘇嚧蘇嚧。

興化岳禪師法嗣

潭州興化紹清禪師

上堂。祖師門下。佛法不存。善法堂前。仁義休說。然雖如是。事無一向。竊聞。哀哀父母。生我劬勞。欲報深恩。昊天罔極。髮膚身體。弗敢毀傷。此魯仲尼之孝也。輪轉三界中。恩愛不能捨。棄恩入無為。真實報恩者。故我大覺世尊。雪山苦行。摩竭成道。往忉利天為母

【現代漢語翻譯】現代漢語譯本禪師上堂說法：如果直接說破，你們還算好一點。如果靠腳走來尋找道路，那就是錯用了名言。各位仁者，我今天就將錯就錯地講一講。你們各位，有眼睛能看，有耳朵能聽，有鼻子能嗅，有舌頭能嘗，為什麼卻不能領會呢？禪師停頓片刻說：梁武帝求仙卻求不到，王喬只是端坐就昇天了。禪師呵斥一聲。有僧人問：大眾聚集於此，應該談論什麼呢？禪師說：就像波斯人進入喧鬧的集市。僧人說：如果這樣，豈不是像草隨風倒一樣？禪師說：就像身在萬里之外思念家鄉一樣。

凈因臻禪師的法嗣

福州長慶惠暹文慧禪師

有僧人問：離開上生天的寶剎，來到弘揚聖道的道場，什麼是『不動尊』（Acalanātha，佛教中的一位明王）？禪師說：就像孤單的船隻載著明月。僧人說：如果忽然遇到船槳都停了，又該怎麼辦呢？禪師說：漁人偏愛在蘆葦花叢中過夜。僧人問：長期修道，西天用蠟人來檢驗修行成果，不知道這裡用什麼來檢驗？禪師說：用鐵彈子。僧人問：這是什麼意思？禪師說：大的就大，小的就小。

福州棲勝繼超禪師

禪師上堂說法：拿起拄杖，停頓片刻說：過去、現在、未來三世諸佛，都聚集在這裡跳躍。大家能領會嗎？過去諸佛已經說完，未來諸佛尚未說，現在諸佛正在說。請問各位，什麼是正在說的內容？禪師用拄杖敲擊了一下，說：蘇嚧蘇嚧（sūro sūro，咒語）。

興化岳禪師的法嗣

潭州興化紹清禪師

禪師上堂說法：在祖師門下，佛法不存在；在善法堂前，仁義也休要談說。雖然如此，事情沒有絕對的。我聽說，可憐的父母，生養我們非常辛勞，想要報答深重的恩情，就像昊天一樣無邊無際。我們的頭髮和身體，不敢輕易毀壞損傷，這是魯仲尼（孔子，孔子的字為仲尼）的孝道。如果還在三界中輪迴，就無法捨棄恩愛。只有捨棄恩愛進入無為的境界，才是真正地報答恩情。所以我們偉大的覺者世尊（釋迦牟尼佛），在雪山苦行，在摩竭陀（Magadha，古印度王國）成道，前往忉利天（Trāyastriṃśa，佛教的欲界六天之一）為母親說法。

【English Translation】 English version The Zen master ascended the platform and said: 'If you speak directly, it's still somewhat better. Relying on your feet to find the path is a misuse of words.' Venerable ones, today I will make the best of this mistake and speak. All of you here have eyes to see, ears to hear, a nose to smell, and a tongue to taste. Why can't you comprehend? After a pause, the Zen master said: 'Emperor Wu (Liang Wu Di) sought immortality but failed, while Wang Qiao (an immortal in Chinese legends) ascended to heaven simply by sitting upright.' The Zen master then shouted. A monk asked: 'The assembly has gathered here, what should we discuss?' The Zen master replied: 'Like a Persian entering a bustling marketplace.' The monk said: 'If so, isn't it like grass bending in the wind?' The Zen master said: 'Like longing for one's homeland from ten thousand miles away.'

Successor of Zen Master Jingyin Zhen

Zen Master Huixian Wenhui of Changqing Temple in Fuzhou

A monk asked: 'Leaving the precious temple of the Tusita Heaven (where Maitreya Bodhisattva resides), arriving at the sacred site for propagating the Way, what is Acalanātha (Immovable One, a wrathful deity in Buddhism)?' The Zen master said: 'Like a solitary boat carrying the bright moon.' The monk said: 'What if the oars suddenly stop?' The Zen master said: 'Fishermen especially love to spend the night among the reed flowers.' The monk asked: 'For long-term cultivation, the Western Heaven (India) uses wax figures to verify progress. What is used here to verify?' The Zen master said: 'Iron pellets.' The monk asked: 'What is the meaning of this?' The Zen master said: 'Big is big, small is small.'

Zen Master Jichao of Qisheng Temple in Fuzhou

The Zen master ascended the platform and, holding up his staff for a long time, said: 'The Buddhas of the three times (past, present, and future) are all leaping and jumping here. Can everyone understand? The Buddhas of the past have already spoken, the Buddhas of the future have not yet spoken, and the Buddhas of the present are now speaking. I dare to ask everyone, what is the matter of speaking?' He struck the staff once and said: 'Sūro sūro (a mantra).'

Successor of Zen Master Yue of Xinghua

Zen Master Shaoqing of Xinghua Temple in Tanzhou

The Zen master ascended the platform and said: 'Under the ancestral teachers, the Buddha-dharma does not exist; before the hall of good dharma, benevolence and righteousness should not be discussed. However, things are not absolute. I have heard that our pitiful parents endured great hardship in giving birth to us. To repay their deep kindness is like trying to measure the vastness of the sky. Our hair and skin, our bodies, we dare not easily damage or injure. This is the filial piety of Confucius (Kongzi, whose courtesy name was Zhongni). If one still transmigrates within the three realms, one cannot abandon love and affection. Only by abandoning love and affection and entering the realm of non-action is one truly repaying kindness. Therefore, our Great Awakened World-Honored One (Shakyamuni Buddha) practiced asceticism in the Himalayas, attained enlightenment in Magadha (an ancient kingdom in India), and went to the Trāyastriṃśa Heaven (one of the six heavens of desire in Buddhism) to preach the Dharma for his mother.'

說法。此釋迦之孝也。得大解脫。運大神通。手擎金錫。掌拓龍盂。詣地獄門。卓然尋省。見其慈母。悲泣無量。此目連之孝也。作么生是興化之孝。良久曰。興化今日不上天堂。不入地獄。于善法堂中燈王座上。為母說法。以報劬勞。且道。我母即今在甚麼處乃曰。我母生前足善緣。無勞問佛定生天。人間上壽古今少。九十春秋減一年。下座。敢煩大眾。燒一炷香。以助山僧報孝。既是山僧之母。為甚麼卻煩諸人燒香。不見道。東家人死。西家人助哀。以手捶胸曰。蒼天蒼天。

玉泉芳禪師法嗣

臨江軍慧力善周禪師

上堂。遼天鶻。萬重云。祇一突。是甚麼。咄師元祐元年十二月望日。沐浴淨髮。說偈曰。山僧住瑞筠。未嘗形言句。七十三年來。七十三年去。言畢而逝。五日後鬚髮再生。

南嶽下十三世

大溈喆禪師法嗣

東京智海普融道平禪師

上堂。山僧不會佛法。為人總沒來由。或時半開半合。或時全放全收。還如萬人叢里。冷地掉個石頭。忽然打著一個。方知觸處周流。上堂。趙州有四門。門門通大道。玉泉有四路。路路透長安。門門通大道。畢竟誰親到。路路透長安。分明進步看。拍膝一下曰。歲晚未歸客。西風門外寒。上堂。舉盤山示眾曰。似地擎山。

【現代漢語翻譯】現代漢語譯本：說法。這是釋迦（釋迦牟尼佛）的孝道。他獲得大解脫，運用大神通，手持金錫杖，掌托龍盂，前往地獄之門，仔細尋訪，見到他的慈母，悲傷哭泣無量。這是目連（目犍連尊者）的孝道。那麼，什麼是興化（興化禪師）的孝道呢？良久之後說：『興化今日不上天堂，不入地獄，在善法堂中的燈王座上，為母親說法，以報答母親的辛勞。』且說，我的母親現在在什麼地方呢？於是說：『我的母親生前積攢了足夠的善緣，不用問佛也必定能昇天。人間長壽古往今來很少有，活了九十個春秋少一年。』下座。敢請各位，燒一炷香，來幫助山僧報答孝道。既然是山僧的母親，為什麼卻要麻煩各位燒香呢？沒聽過嗎？東家死了人，西家人都來幫忙哀悼。』用手捶胸說：『蒼天啊蒼天。』

玉泉芳禪師法嗣

臨江軍慧力善周禪師

上堂。遼天的鶻（一種猛禽），穿過萬重云，只一下猛衝。這是什麼？咄！禪師元祐元年十二月十五日，沐浴淨髮，說偈語說：『山僧住在瑞筠，未曾用言語表達過什麼。七十三年來，七十三年過去。』說完就去世了。五天後，鬚髮又重新生長出來。

南嶽下十三世

大溈喆禪師法嗣

東京智海普融道平禪師

上堂。山僧不會佛法，為人處事總沒有來由。有時半開半合，有時全放全收。就像在萬人叢中，冷不丁地扔出一塊石頭。忽然打著了一個人，才知道觸處都是周流。上堂。趙州（趙州古佛，即趙州從諗禪師）有四門，門門通大道。玉泉有四路，路路通長安。門門通大道，到底誰親自到達了？路路通長安，分明進步看。』拍了一下膝蓋說：『年歲已晚還沒有回家的客人，西風吹來門外寒冷。』上堂。舉盤山（盤山寶積禪師）開示大眾說：『似大地托著山。』

【English Translation】 English version: Delivering the Dharma. This is Śākyamuni's (Śākyamuni Buddha) filial piety. He attained great liberation, wielded great supernatural powers, held a golden staff in his hand, supported a dragon bowl in his palm, went to the gates of hell, carefully searched and visited, and saw his compassionate mother, weeping with immeasurable sorrow. This is Maudgalyāyana's (Mahāmaudgalyāyana) filial piety. So, what is Xinghua's (Zen Master Xinghua) filial piety? After a long pause, he said: 'Xinghua today neither ascends to heaven nor enters hell, but in the Dharma Hall, on the Lamp King's seat, he preaches the Dharma for his mother, to repay her hard work.' Furthermore, where is my mother now? Then he said: 'My mother accumulated enough good karma in her lifetime, and she will surely ascend to heaven without asking the Buddha. Longevity in the human world is rare in ancient and modern times; she lived ninety autumns minus one year.' He descended from the seat. 'May I trouble everyone to burn a stick of incense to help this mountain monk repay his filial piety. Since it is the mountain monk's mother, why trouble everyone to burn incense?' Haven't you heard? When a family in the east loses someone, the families in the west help with the mourning.' He beat his chest with his hand and said: 'Oh, heavens, oh, heavens.'

Disciple of Zen Master Yuquan Fang

Zen Master Shan Zhou of Huili Temple in Linjiang Army

Entering the hall. The falcon (a bird of prey) of Liao, piercing through ten thousand layers of clouds, with just one sudden strike. What is this? 'Tut!' On the fifteenth day of the twelfth month of the first year of Yuanyou, the Zen master bathed and purified his hair, and said in a verse: 'This mountain monk dwells in Ruijun, never expressing anything in words. Seventy-three years have come and gone.' After saying this, he passed away. Five days later, his beard and hair grew back.

Thirteenth Generation under Nanyue

Disciple of Zen Master Zhe of Dawei

Zen Master Daoping of Zhihai Temple in Tokyo

Entering the hall. This mountain monk does not understand the Buddha Dharma, and his actions are always without reason. Sometimes half-open and half-closed, sometimes fully released and fully retracted. It's like throwing a stone out of the blue in a crowd of ten thousand people. If it suddenly hits someone, you will realize that everywhere is flowing. Entering the hall. Zhaozhou (Ancient Buddha Zhaozhou, i.e., Zen Master Zhaozhou Congshen) has four gates, and every gate leads to the great path. Yuquan has four roads, and every road leads to Chang'an. Every gate leads to the great path; who has personally arrived? Every road leads to Chang'an; clearly look at the progress.' He clapped his knee and said: 'The traveler who has not returned late in the year, the west wind brings cold outside the door.' Entering the hall. He cited Panshan's (Zen Master Panshan Baoji) instruction to the assembly: 'Like the earth supporting the mountain.'

不知山之孤峻。如石含玉。不知玉之無瑕。古人恁么說話。大似抱贓叫屈。智海門下人人慷慨。生擒虎兕。活捉獰龍。眼裡著得須彌山。耳里著得大海水。遂拈拄杖曰。不是向人夸伎倆。丈夫標緻合如斯。卓拄杖下座。

洪州泐潭景祥禪師

建昌南城傅氏子。僧問。如何是祖師西來意。師曰。十個指頭八個丫。問我手何似佛手。師曰。金鍮難辯。曰我腳何似驢腳。師曰。黃龍路險。曰。人人有個生緣。如何是和尚生緣。師曰。把定要津不通凡聖。中秋上堂。靈山話。曹溪指。放過初生斫額底。未問龍眠老古錐。昨夜三更轉向西。正當恁么時。有人問如何是月。嚮明暗未分處。道得一句。便與古人共出一隻手。如或未然。寶峰不免。依模畫樣。應個時節。乃打一圓相曰。清光萬古復千古。豈止人間一夜看。師室中問僧。達磨西歸。手𢹂只履。當時何不兩隻都將去。曰此土也要留個訊息。師曰。一隻腳在西天。一隻腳在東土。著甚來由。僧無語。問僧。唯一堅密身。一切塵中現。如何是塵中現底身。僧指香爐曰。這個是香爐。師曰。帶累三世諸佛。生陷地獄。僧罔措。師便打。師不安次。有僧問。和尚近日尊候如何。師曰。土地前燒二陌紙著。師常叉手夜坐。如對大賓。初坐手與趺綴。至五鼓必齊膺。因號祥

【現代漢語翻譯】現代漢語譯本不知山之孤峻（孤高陡峭）。好比石頭裡含有玉。不知道玉的純潔無瑕。古人這樣說話，很像抱著贓物喊冤。智海門下的人個個慷慨激昂，能生擒老虎和犀牛，活捉兇猛的龍。眼裡能容得下須彌山（佛教中的聖山），耳朵里能容得下大海水。於是拿起拄杖說：『這不是向人炫耀本領，大丈夫的氣概本該如此。』說完放下拄杖，走下座位。

洪州泐潭景祥禪師（洪州泐潭景祥禪師）

建昌南城傅氏之子。有僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』禪師說：『十個指頭八個丫（指紋）。』（僧人）問：『我的手像佛手嗎？』禪師說：『金子和黃銅難以分辨。』（僧人）說：『我的腳像驢腳嗎？』禪師說：『黃龍的路很危險。』（僧人）說：『人人都有個生緣（與生俱來的因緣），如何是和尚的生緣？』禪師說：『把守住重要的關口，不讓凡人和聖人通過。』中秋節上堂說法，講靈山（釋迦牟尼佛說法的地點）的故事，指明曹溪（六祖慧能弘揚禪宗的地點）。放過了剛出生的、額頭還沒被剃度的（指沒有開悟的人），還沒來得及問龍眠（李公麟，善於畫龍）畫的老古錐（指老修行）。昨夜三更時分轉向西方。正在這個時候，有人問如何是月（指禪宗的真理），要在光明和黑暗還未分清的地方，說出一句話，便能與古人共同伸出一隻手（指心意相通）。如果不能這樣，寶峰（指禪師自己）免不了依樣畫葫蘆，應付一下時節。』於是畫了一個圓相（佛教用語，象徵圓滿）說：『清光萬古，歷經千古，豈止是人間一夜的觀賞。』禪師在室內問僧人：『達摩西歸（達摩祖師去世），手裡拿著一隻鞋子，當時為什麼不把兩隻都帶走？』（僧人）說：『此土也要留個訊息（指達摩只帶走一隻鞋子的用意）。』禪師說：『一隻腳在西天，一隻腳在東土，有什麼來由？』僧人無語。問僧人：『唯一堅密身（指佛的法身），一切塵中現（指佛的法身顯現在一切事物中）。如何是塵中顯現的身體？』僧人指著香爐說：『這個是香爐。』禪師說：『連累了三世諸佛，生生世世陷入地獄。』僧人不知所措，禪師便打了他。禪師身體不適，有僧人問：『和尚近日身體如何？』禪師說：『在土地廟前燒二陌紙錢。』禪師常常叉手夜坐，如同面對貴賓。剛開始坐的時候，手與腳相接，到五更時分必定齊于胸前。因此號稱祥（禪師的法號）。

【English Translation】 English version Not knowing the solitary height of the mountain, like a stone containing jade. Not knowing the flawlessness of the jade. The ancients spoke like this, much like holding stolen goods and crying injustice. Everyone under the gate of Zhihai (Wisdom Sea) is generous and valiant, able to capture tigers and rhinoceroses alive, and catch fierce dragons alive. Their eyes can hold Mount Sumeru (the sacred mountain in Buddhism), and their ears can hold the great ocean. Then, picking up his staff, he said: 'This is not to boast of skills to others; a true man's demeanor should be like this.' He struck the staff and descended from the seat.

Chan Master Jingxiang of Letan in Hongzhou (Chan Master Jingxiang of Letan in Hongzhou)

A son of the Fu family in Nancheng, Jianchang. A monk asked: 'What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma coming to China from the West)?' The Master said: 'Eight forks on ten fingers (referring to fingerprints).' (The monk) asked: 'Is my hand like the Buddha's hand?' The Master said: 'Gold and brass are hard to distinguish.' (The monk) said: 'Is my foot like a donkey's foot?' The Master said: 'The road to Huanglong (Yellow Dragon) is dangerous.' (The monk) said: 'Everyone has a born affinity (predestined relationship), what is the monk's born affinity?' The Master said: 'Holding the crucial pass, not allowing ordinary people and sages to pass.' On the Mid-Autumn Festival, he ascended the hall to preach, speaking of the story of Ling Mountain (where Shakyamuni Buddha preached), pointing to Caoxi (where the Sixth Patriarch Huineng promoted Zen Buddhism). He let go of the newborn, whose forehead had not yet been shaved (referring to those who have not attained enlightenment), and had not yet asked the old Guichui (referring to old practitioners) painted by Longmian (Li Gonglin, who was good at painting dragons). Last night, at the third watch, he turned to the West. At this very moment, if someone asks what the moon is (referring to the truth of Zen), one must say a word in the place where light and darkness have not yet been distinguished, and then one can join hands with the ancients (referring to mutual understanding). If not, Baofeng (referring to the Chan Master himself) will inevitably imitate and cope with the season.' Then he drew a circle (a Buddhist term, symbolizing perfection) and said: 'The clear light is eternal, passing through thousands of years, not just a night's viewing in the human world.' The Master asked a monk in the room: 'When Bodhidharma returned to the West (Bodhidharma passed away), he carried only one shoe. Why didn't he take both shoes with him at that time?' (The monk) said: 'This land also needs to leave a message (referring to the intention of Bodhidharma taking only one shoe).' The Master said: 'One foot is in the West, and one foot is in the East. What is the reason?' The monk was speechless. He asked a monk: 'The only firm and secret body (referring to the Dharmakaya of the Buddha), appears in all dust (referring to the Dharmakaya of the Buddha appearing in all things). What is the body that appears in the dust?' The monk pointed to the incense burner and said: 'This is an incense burner.' The Master said: 'Implicating the Buddhas of the three worlds, causing them to fall into hell for lifetimes.' The monk was at a loss, and the Master hit him. The Master was unwell, and a monk asked: 'How is the Master's health recently?' The Master said: 'Burning two strings of paper money in front of the Land God Temple.' The Master often sat cross-legged at night with his hands clasped, as if facing a distinguished guest. At the beginning of sitting, his hands and feet were connected, and by the fifth watch, they were sure to be level with his chest. Therefore, he was called Xiang (the Chan Master's Dharma name).

叉手焉。

和州光孝慧蘭禪師

不知何許人也。自號碧落道人。嘗以觸衣書七佛名。叢林稱為蘭布裈。有擬草菴歌一篇。行於世。具載普燈。建炎末。逆虜犯淮。執師見酋長。長曰。聞我名否。師曰。我所聞者。唯大宋天子之名。長恚令左右以錘擊之。錘至輒斷壞。長驚異。延麾下敬事之。經旬師索薪自焚。無敢供者。親拾薪成龕。怡然端坐。煙焰一起。流光四騰。虜跪伏。灼膚者多。火絕得五色舍利。並其骨而北歸。所執僧尼悉得自便。和人至今詠之。

潭州東明仁仙禪師

開堂日。僧問。世尊出世。梵王前引。帝釋后隨。和尚出世。有何祥瑞。師曰。任是百千諸佛。一時趕向水牯欄里。曰有何祥瑞。師曰。山僧不曾眼花。

泗州普照曉欽明悟禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。東邊更近東。曰溈山的子。智海親孫也。師曰。卻笑傍人把釣竿。上堂。引手撮空。展轉莫及。翻身擲影。徒自勞形。當面拈來。卻成蹉過。畢竟如何。拍禪床曰。洎合錯商量。

廬山東林自遵正覺禪師

上堂。十五日已前。放過一著。十五日已后。未可商量。正當十五日。試道一句看。良久曰。山色翠秾春雨歇。柏庭香擁木蘭開。

潭州福嚴置禪師

上堂。福嚴

【現代漢語翻譯】現代漢語譯本：叉手致意。

和州光孝慧蘭禪師

不知是哪裡人。自稱碧落道人。曾經用觸衣書寫七佛名號。叢林中稱他為蘭布裈。有一篇《擬草菴歌》流傳於世，詳細記載在《普燈》中。建炎末年，金兵侵犯淮河一帶，抓住了禪師，帶去見金兵首領。首領傲慢地問：『聽說過我的名字嗎？』禪師回答：『我所聽說的，只有大宋天子的名字。』首領惱怒，命令左右用錘子擊打他。錘子一靠近就斷裂損壞。首領感到驚異，於是把他留在身邊恭敬侍奉。過了十幾天，禪師要柴火自焚，沒有人敢提供。禪師親自撿拾柴火堆成火龕，安詳地端坐其中。煙焰升起時，光芒四射。金兵跪地拜伏，被火灼傷面板的人很多。火熄滅后，得到了五色舍利，金兵連同禪師的骨灰一起帶回北方。被金兵抓走的僧尼都得以自由。和州人至今還在歌頌他。

潭州東明仁仙禪師

開堂之日，有僧人問道：『世尊（釋迦牟尼佛）出世時，梵王（Brahmā，佛教護法神）在前面引導，帝釋（Indra，佛教護法神）在後面跟隨。和尚您今天開堂，有什麼祥瑞之兆？』禪師回答：『就算是成百上千的諸佛，一時都趕到水牛欄里去。』僧人又問：『那到底有什麼祥瑞呢？』禪師說：『山僧我可沒眼花。』

泗州普照曉欽明悟禪師

有僧人問道：『禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？』禪師回答：『東邊更靠近東邊。』僧人說：『您是溈山（潙山，地名）的子孫，智海（智海，人名）的親孫啊。』禪師說：『真可笑那些拿著釣竿的人。』禪師上堂說法，說：『伸手去抓天空，輾轉騰挪也無法觸及。翻身投擲身影，只是徒勞無功。當面拿來，卻反而錯過了。』『到底該怎麼辦呢？』禪師拍了一下禪床說：『都怪我們錯誤地商量。』

廬山東林自遵正覺禪師

上堂說法，說：『十五日之前，已經放過一著。十五日之後，還不可商量。正當十五日這一天，試著說一句看看。』禪師沉默良久，然後說：『山色翠綠，濃郁，春雨停歇，柏樹庭院香氣環繞，木蘭花盛開。』

潭州福嚴置禪師

上堂說法，說：福嚴

【English Translation】 English version: He crossed his hands in respect.

Zen Master Huilan of Guangxiao Temple in Hezhou

It is not known where he was from. He called himself Biluo Daoren (碧落道人, a Taoist name). He once wrote the names of the Seven Buddhas on his clothing. The monastic community called him Lan Bukun (蘭布裈, 'Lan's trousers'). There is a 'Song Imitating the Thatched Hut' that circulates in the world, fully recorded in the 'Universal Lamp'. At the end of the Jianyan era, the rebel barbarians invaded the Huai River region and captured the master to see their chieftain. The chieftain arrogantly asked, 'Have you heard of my name?' The master replied, 'What I have heard of is only the name of the Emperor of the Great Song.' The chieftain was enraged and ordered his attendants to strike him with a hammer. As soon as the hammer approached, it broke and was destroyed. The chieftain was astonished and respectfully kept him by his side. After ten days, the master asked for firewood to self-immolate, but no one dared to provide it. He personally gathered firewood to build a pyre and sat upright peacefully. As the flames rose, light radiated in all directions. The barbarians knelt and prostrated themselves, and many were burned. After the fire extinguished, five-colored sarira (舍利, relics) were obtained, and the barbarians took them and the master's bones back north. All the monks and nuns who had been captured by the barbarians were freed. The people of Hezhou still sing of him today.

Zen Master Renxian of Dongming Temple in Tanzhou

On the day of his opening ceremony, a monk asked, 'When the World-Honored One (Shakyamuni Buddha) appeared in the world, Brahma (梵王, a Buddhist guardian deity) led the way, and Indra (帝釋, a Buddhist guardian deity) followed behind. What auspicious signs are there for the abbot's appearance in the world?' The master replied, 'Even if there were hundreds of thousands of Buddhas, they would all be driven into the water buffalo pen at once.' The monk asked, 'What auspicious signs are there?' The master said, 'This mountain monk's eyes are not blurred.'

Zen Master Xiao Qinmingwu of Puzhao Temple in Sizhou

A monk asked, 'Whose tune does the master sing? Whose ancestral style do you inherit?' The master replied, 'The east is even closer to the east.' The monk said, 'You are a descendant of Weishan (潙山, place name) and the great-grandson of Zhihai (智海, person's name).' The master said, 'It is laughable for those who hold fishing rods.' The master ascended the platform and said, 'Reaching out to grasp the sky, turning and moving cannot reach it. Turning over and throwing a shadow is just a waste of effort. Bringing it forward face to face, but instead missing it.' 'What should be done after all?' The master slapped the Zen bed and said, 'It's all because of our mistaken deliberations.'

Zen Master Zizun Zhengjue of Donglin Temple on Mount Lu

Ascending the platform, he said, 'Before the fifteenth day, one move has already been let go. After the fifteenth day, it is not yet possible to discuss. Right on the fifteenth day, try to say a word and see.' The master was silent for a long time, then said, 'The mountain colors are verdant and lush, the spring rain has stopped, the cypress courtyard is surrounded by fragrance, and the magnolias are in full bloom.'

Zen Master Zhi of Fuyan Temple in Tanzhou

Ascending the platform, he said: Fuyan

山上云。舒捲任朝昏。忽爾落平地。客來難討門。

潭州東明遷禪師

久侍真如。晚居溈山真如庵。忠道者高其風。每叩之。一日閱首楞嚴次。忠問。如我按指海印發光。佛意如何。師曰。釋迦老子好與二十棒。曰為甚麼如此。師曰。用按指作么。曰汝暫舉心。塵勞先起。又作么生。師曰。亦是海印發光。

雪竇雅禪師法嗣

衢州光孝普印慈覺禪師

泉州許氏子。室中問僧。父母未生已前。在甚麼處行履。僧擬對。即打出。或曰。達么在你腳下。僧擬看。亦打出。或曰。道道。僧擬開口。復打出。

慶善震禪師法嗣

杭州慶善院普能禪師

上堂。事不獲已。與諸人葛藤。一切眾生。祇為心塵未脫。情量不除。見色聞聲。隨波逐浪。流轉三界。汩沒四生。致使正見不明。觸途成滯。若也是非齊泯。善惡都忘。坐斷報化佛頭。截卻聖凡途路。到這裡方有少許相應。直饒如是。衲僧分上未為奇特。何故如此。才有是非。紛然失心。咄。上堂。拈拄杖曰。未入山僧手中。萬法宛然。既入山僧手中。復有何事。良久曰。有意氣時添意氣。不風流處也風流。卓拄杖一下。

凈土思禪師法嗣

杭州靈鳳山萬壽法詮禪師

僧問如何是佛。師曰。抱樁打拍浮。曰如

何是法。師曰。黃泥彈子。曰如何是僧。師曰。剃除鬚髮。曰三寶外還別有為人處也無。師舉起一指。僧曰。不會。師曰。指在唯觀月。風來不動幡。上堂。德山棒。臨濟喝。儘是無風波匝匝。燈籠𨁝跳過青天。露柱魂驚頭腦裂。雖然如是。大似食鹽加得渴。喝一喝。

杭州慶善守隆禪師

開堂日。僧問。知師久蘊囊中寶。今日當筵略借看。師曰。多少分明。曰師子吼時全露現。文殊仗劍又如何。師曰。驚殺老僧。問千佛出世。各有奇祥。和尚今日。以何為驗。師曰。木人把板雲中拍。曰。意旨如何。師曰。石女拈笙水底吹。上堂。花簇簇錦簇簇。鹽醬年來事事足。留得南泉打破鍋。分付沙彌煮晨粥。晨粥一任諸人吃。洗缽盂一句作么生會。多少人疑著。

護國月禪師法嗣

江陵府護國慧本禪師

僧問。有物先天地。無形本寂寥。未審是甚麼物。師曰。一鋌墨。曰恁么則。耀古照今去也。師曰。作么生是耀古照今底。僧便喝。師便打。上堂。好個時節。誰肯承當。茍或無人。不如惜取。良久曰。彈雀夜明珠。

南嶽下十四世

智海平禪師法嗣

東京凈因蹣庵繼成禪師

袁之宜春劉氏子。上堂。拈拄杖曰。清凈本然。云何忽生山河大地。看看富樓那穿過釋迦老

子鼻孔。釋迦老子鉆破虛空肚皮。且道。山河大地在甚麼處。擲下拄杖。召大眾曰。虛空翻筋斗。向新羅國里去。也是你諸人。切忌認葉止啼。刻舟尋劍。上堂。茫茫儘是覓佛漢。舉世難尋閑道人。棒喝交馳成藥忌。了亡藥忌未天真。上堂。崑崙奴著鐵褲。打一棒行一步。爭似。火中釣鱉。日裡藏冰。陰影門翻魍魎。虛空縛殺麻繩。上堂。狹路相逢且莫疑。電光石火已遲遲。若教直下三心徹。祇在如今一餉時。到這裡。直使問來答去。火迸星飛。互換主賓。照用得失。波翻嶽立。玉轉珠回。衲僧面前了無交涉。豈不見。拈花鷲嶺獨許飲光。問疾毗耶誰當金粟。那知微笑已成途轍。縱使默然未免風波。要須格外相逢始解。就中穎契。還會么。一曲寥寥動今古。洛陽三十六峰西。上堂。舉不顧即差互。擬思量何劫悟。大眾。枯桑知天風。是顧不顧。海水知天寒。是思不思。且喚甚麼作悟底道理。兔角杖頭挑法界。龜毛拂子舞三臺。上堂。鼻里音聲耳里香。眼中鹹淡舌玄黃。意能覺觸身份別。冰室如春九夏涼。如斯見得。方知男子身中入定時。女子身中從定出。葵花隨日轉。犀紋玩月生。香楓化老人。螟𧕅成蜾𧕳。若也不知。苦哉佛陀耶。許你具隻眼。上堂。一念心清凈。佛居魔王殿。一念噁心生。魔王居佛殿。懷禪師曰。

【現代漢語翻譯】現代漢語譯本子鼻孔。釋迦老子（指釋迦牟尼佛）鉆破虛空的肚皮。且說，山河大地在什麼地方？擲下拄杖，召集大眾說：『虛空翻筋斗，向新羅國里去。』也是你們這些人，切忌認葉子當真金止啼，刻舟尋劍。上堂說法，茫茫人海儘是尋找佛的人，舉世難尋清閑的修行人。棒喝交加成了藥的禁忌，瞭解了藥的禁忌還未算天真。上堂說法，崑崙奴穿著鐵褲，打一棒走一步。怎比得上，火中釣鱉，日裡藏冰。陰影門裡翻出魍魎，虛空里捆殺麻繩。上堂說法，狹路相逢且莫遲疑，電光石火已經遲了。若教你當下三心徹悟，只在如今這一瞬間。到這裡，直接使問來答去，火花飛濺。互相轉換主賓，照用得失，波濤翻滾山嶽聳立，玉珠旋轉。衲僧面前了無瓜葛。豈不見，拈花微笑在靈鷲山獨許迦葉（Mahākāśyapa），問疾在毗耶離城誰當維摩詰（Vimalakīrti）。哪裡知道微笑已經成了途徑，縱使默然也難免風波。要須格外相逢才明白。其中深意，領會了嗎？一曲寥寥動今古，洛陽三十六峰西。上堂說法，舉起時不顧及就差錯了，想要思量何時才能領悟？大眾，枯桑知道天風，是顧還是不顧？海水知道天寒，是思還是不思？且說什麼才是領悟的道理？兔角杖頭挑起法界，龜毛拂子舞動三臺。上堂說法，鼻子里聽到音聲耳朵里聞到香，眼中嚐到鹹味舌頭感到玄黃。意能覺知觸覺身體能分別，冰室如春天一樣九夏涼爽。如此見得，方才知道男子身中入定時，女子身中從定出。葵花隨著太陽轉，犀牛的紋理玩賞月亮而生。香楓化為老人，螟蛉變成蜾蠃。如果也不知道，真是可悲啊佛陀耶。允許你具有一隻慧眼。上堂說法，一念心清凈，佛就住在魔王殿。一念噁心生，魔王就住在佛殿。懷禪師說。

【English Translation】 English version The son's nostrils. Old Shakyamuni (Shakyamuni Buddha) pierced the belly of emptiness. And say, where are the mountains, rivers, and the great earth? Throwing down his staff, he called to the assembly, 'Emptiness somersaults, going to the country of Silla.' You people, be careful not to mistake leaves for gold to stop crying, or carve a boat to find a sword. Ascending the hall, he preached, the vast sea of people is full of those seeking the Buddha, it is difficult to find a leisurely practitioner in the world. The combined use of blows and shouts becomes a medicinal taboo, understanding the medicinal taboo is not yet true innocence. Ascending the hall, he preached, a Kunlun slave wears iron pants, taking a step for every blow. How can it compare to fishing for turtles in the fire, hiding ice in the sun. In the shadow gate, phantoms and monsters turn out, in emptiness, a hemp rope is bound and killed. Ascending the hall, he preached, do not hesitate when meeting on a narrow road, lightning and sparks are already too late. If you teach the three minds to be thoroughly enlightened at once, it is only in this moment. Arriving here, directly causing questions and answers to fly like sparks. Mutually transforming host and guest, illuminating the gains and losses, waves roll and mountains rise, jade beads rotate. There is no connection before the monastic. Have you not seen, the flower-picking smile at Vulture Peak was uniquely permitted to Mahākāśyapa, who was Vimalakīrti when inquiring about illness in Vaishali. Where did you know that the smile has already become a path, even if silent, it is inevitable to have storms. It is necessary to meet extraordinarily to understand. Among them, the profound meaning, do you understand? A lonely song moves the past and present, west of the thirty-six peaks of Luoyang. Ascending the hall, he preached, to raise without regard is a mistake, when will you realize if you intend to think? Assembly, the withered mulberry knows the heavenly wind, is it regarding or not regarding? The sea water knows the heavenly cold, is it thinking or not thinking? And what do you call the principle of enlightenment? A rabbit horn staff picks up the Dharma realm, a tortoise hair whisk dances the three platforms. Ascending the hall, he preached, the sound in the nose is the fragrance in the ear, the saltiness in the eye is the mysterious yellow on the tongue. The mind can perceive touch and the body can distinguish, the ice room is like spring, cool in the nine summers. Seeing it like this, you will know that when a man enters samadhi in his body, a woman comes out of samadhi in her body. Sunflowers turn with the sun, rhinoceros patterns are born from playing with the moon. Sweet maple transforms into an old man, mud daubers transform into solitary wasps. If you do not know, alas, Buddha. I allow you to have a wise eye. Ascending the hall, he preached, with one thought of pure mind, the Buddha dwells in the demon king's palace. With one thought of evil mind arising, the demon king dwells in the Buddha's palace. Zen Master Huai said.

但恁么信去喚作腳踏實地而行。終無別法。亦無別道理。老僧恁么舉了。祇恐你諸人見兔放鷹。刻舟求劍。何故。功德天。黑暗女。有智主人。二俱不受。上堂。舉汾陽拈拄杖示眾曰。三世諸佛在這裡。為汝諸人無孔竅。遂走向山僧拄杖里去。強生節目。師曰。汾陽與么示徒。大似擔雪填井傍若無人。山僧今日為汝諸人出氣。拈起拄杖曰。三世諸佛不敢強生節目。卻從山僧拄杖里走出。向諸人道。我不敢輕於汝等。汝等皆當作佛。說是語已。翻筋斗向拘尸羅城裡去也。擲下拄杖曰。若到諸方。分明舉似。師同圓悟法真慈受並十大法師禪講千僧。赴太尉陳公良弼府齋時。徽宗皇帝私幸觀之。太師魯國公亦與焉。有善華嚴者乃賢首宗之義虎也。對眾問諸禪曰。吾佛設教。自小乘至於圓頓。掃除空有。獨證真常。然後萬德莊嚴。方名為佛。常聞。禪宗一喝能轉凡成聖。則與諸經論似相違背。今一喝若能入吾宗五教。是為正說。若不能入。是為邪說。諸禪視師。師曰。如法師所問。不足三大禪師之酬。凈因小長老可以使法師無惑也。師召善。善應諾。師曰。法師所謂。愚法小乘教者。乃有義也。大乘始教者。乃空義也。大乘終教者。乃不有不空義也。大乘頓教者。乃即有即空義也。一乘圓教者。乃不有而有。不空而空。(或作

空而不有。有而不空)義也。如我一喝。非唯能入五教。至於工巧技藝。諸子百家。悉皆能入。師震聲喝一喝。問善曰。聞么。曰聞。師曰。汝既聞此一喝。是有。能入小乘教。須臾又問善曰。聞么。曰不聞。師曰。汝既不聞。適來一喝是無。能入始教。遂顧善曰。我初一喝。汝既道有。喝久聲銷。汝複道無。道無則元初實有。道有則而今實。無不有不無。能入終教。我有一喝之時。有非是有。因無故有。無一喝之時。無非是無。因有故無。即有即無。能入頓教。須知我此一喝。不作一喝用。有無不及。情解俱忘。道有之時。纖塵不立。道無之時。橫遍虛空。即此一喝入百千萬億喝。百千萬億喝入此一喝。是故能入圓教。善乃起再拜。師復謂曰。非唯一喝為然。乃至一語一默。一動一靜。從古至今。十方虛空。萬象森羅。六趣四生。三世諸佛。一切聖賢。八萬四千法門。百千三昧。無量妙義。契理契機。與天地萬物一體。謂之法身。三界唯心。萬法唯識。四時八節。陰陽一致。謂之法性。是故。華嚴經云。法性遍在一切處。有相無相。一聲一色。全在一塵中。含四義事理。無邊周遍無餘。參而不雜。混而不一。於此一喝中皆悉具足。猶是建化門庭隨機方便。謂之小歇場。未至寶所。殊不知。吾祖師門下以心傳心。以法

【現代漢語翻譯】現代漢語譯本空而不有，有而不空，說的就是這個道理。比如我這一聲喝，不僅能融入五教（五種佛教教義），甚至連工巧技藝、諸子百家，都能融入。老師震聲一喝，問善（人名）說：『聽見了嗎？』善回答：『聽見了。』老師說：『你既然聽見這一喝，就是「有」，能融入小乘教（佛教教義，著重於個人解脫）。』過了一會兒，又問善說：『聽見了嗎？』善回答：『沒聽見。』老師說：『你既然沒聽見，剛才那一喝就是「無」，能融入始教（佛教教義，初級階段）。』於是看著善說：『我最初一喝，你既然說「有」，喝完聲音消失，你又說「無」。說「無」，則原本確實是「有」；說「有」，則現在確實是「無」。非有非無，能融入終教（佛教教義，高級階段）。我有一喝的時候，「有」不是真正的「有」，因為「無」的緣故才有「有」；沒有一喝的時候，「無」不是真正的「無」，因為「有」的緣故才有「無」。即有即無，能融入頓教（佛教教義，強調頓悟）。要知道我這一喝，不是當作一聲喝來用，有和無都達不到，情感和理解都忘記。說「有」的時候，一絲塵埃都不存在；說「無」的時候，橫向遍佈整個虛空。這一喝融入百千萬億喝，百千萬億喝融入這一喝，所以能融入圓教（佛教教義，最圓滿的教義）。』善於是起身再次拜謝。老師又說：『不僅僅是一喝這樣，甚至一句話、一聲沉默、一個動作、一次靜止，從古至今，十方虛空，萬象森羅，六趣四生（佛教輪迴的六個道和四種生），三世諸佛（過去、現在、未來三世的佛），一切聖賢，八萬四千法門（佛教的各種修行方法），百千三昧（佛教的禪定境界），無量妙義，契合真理，契合根機，與天地萬物融為一體，這就叫做法身（佛的真身）。三界唯心，萬法唯識，四時八節，陰陽一致，這就叫做法性（萬物的本性）。所以，《華嚴經》說：法性遍佈一切處，有相無相，一聲一色，完全在一粒微塵中，包含四義事理（事、理、事事無礙、理事無礙），無邊周遍沒有剩餘，相互參與而不雜亂，混合而不單一，在這聲喝中全都具備。但這仍然是建立教化門庭，隨機應變的方便法門，叫做小歇場，還沒有到達寶所（最終的覺悟之地）。殊不知，我們祖師門下以心傳心，以法（佛法）』

【English Translation】 English version 』Empty but not existent, existent but not empty』 is the meaning. For example, my single shout can not only enter the Five Teachings (five kinds of Buddhist doctrines), but also all kinds of craftsmanship and the various schools of thought. The master shouted loudly and asked Shan (a personal name), 『Did you hear it?』 Shan replied, 『I heard it.』 The master said, 『Since you heard this shout, it is 「existent,」 and can enter the Hinayana teaching (Buddhist doctrine, focusing on individual liberation).』 After a while, he asked Shan again, 『Did you hear it?』 Shan replied, 『I didn't hear it.』 The master said, 『Since you didn't hear it, the shout just now is 「non-existent,」 and can enter the Elementary Teaching (Buddhist doctrine, the initial stage).』 Then, looking at Shan, he said, 『When I first shouted, you said it was 「existent,」 but after the sound disappeared, you said it was 「non-existent.」 Saying 「non-existent」 means that it was originally truly 「existent」; saying 「existent」 means that it is now truly 「non-existent.」 Neither existent nor non-existent, it can enter the Final Teaching (Buddhist doctrine, the advanced stage). When I have a shout, 「existence」 is not true 「existence,」 because it exists due to 「non-existence」; when there is no shout, 「non-existence」 is not true 「non-existence,」 because it is non-existent due to 「existence.」 Being both existent and non-existent, it can enter the Sudden Teaching (Buddhist doctrine, emphasizing sudden enlightenment). You should know that I use this shout not as a single shout, neither existence nor non-existence can be reached, and both emotions and understanding are forgotten. When saying 「existent,」 not a single speck of dust exists; when saying 「non-existent,」 it spreads horizontally throughout the entire void. This one shout merges into hundreds of thousands of shouts, and hundreds of thousands of shouts merge into this one shout, so it can enter the Perfect Teaching (Buddhist doctrine, the most complete doctrine).』 Shan then got up and bowed again. The master further said, 『It's not just a shout that is like this, but even a word, a silence, a movement, a stillness, from ancient times to the present, the ten directions of the void, the myriad phenomena, the six realms and four births (the six paths and four kinds of birth in Buddhist reincarnation), the Buddhas of the three times (past, present, and future), all the sages and wise men, the eighty-four thousand Dharma gates (various methods of Buddhist practice), hundreds of thousands of Samadhis (Buddhist states of meditation), countless wonderful meanings, in accordance with the truth, in accordance with the capacity, merging with heaven, earth, and all things, this is called the Dharmakaya (the true body of the Buddha). The three realms are only mind, all dharmas are only consciousness, the four seasons and eight festivals, yin and yang are consistent, this is called Dharmata (the nature of all things). Therefore, the Avatamsaka Sutra says: Dharmata pervades everywhere, with form and without form, one sound and one color, completely contained in a single dust particle, including the four meanings of phenomena and principle (phenomena, principle, unobstructedness of phenomena, unobstructedness of phenomena and principle), boundless and pervasive without remainder, participating without being mixed, mixed without being one, all fully present in this one shout. But this is still establishing the gate of teaching and transformation, a convenient method that adapts to the occasion, called a small resting place, not yet reaching the treasure place (the place of ultimate enlightenment). Little do they know that under the lineage of our ancestral master, mind is transmitted with mind, and Dharma (Buddha's teachings)』

印法。不立文字。見性成佛。有千聖不傳底向上一路在。善又問曰。如何是向上一路。師曰。汝且向下會取。善曰。如何是寶所。師曰。非汝境界。善曰。望禪師慈悲。師曰。任從滄海變。終不為君通。善膠口而退。聞者靡不嘆仰。皇帝顧謂近臣曰。禪宗玄妙深極如此。凈因才辯亦罕有也。近臣奏曰。此宗師之緒餘也。

南嶽法輪彥孜禪師

處之龍泉陳氏子。上堂。若是諦當漢。通身無隔礙。舉措絕毫釐。把手出紅塵。撥開向上竅。當頭劄定。不犯鋒棱。轉握將來。應用恰好。絲毫不漏。涵蓋相應。任是諸佛諸祖。覷著寒毛卓豎。會么。喫茶去。僧問。如何是不涉煙波底句。師曰。皎皎寒松月。飄飄谷口風。曰萬差俱掃蕩。一句截流機。師曰。點僧曰。到師曰。借人面具舞三臺。問如何是佛。師曰。白額大蟲。曰祇如洞山道麻三斤。又作么生。師曰。毒蛇鉆露柱。曰學人不曉。師曰。踏著始驚人。

衡州開福崇哲禪師

邵州劉氏子。上堂。妙體堂堂觸處彰。快須回首便承當。今朝對眾全分付。莫道儂家有覆藏。擲拂子召侍者曰。因甚打下老僧拂子。問一水吞空遠。三峰峭壁危。猊臺重拂拭。共喜主人歸。未審到家如何施設。師曰。空手捻雙拳。曰意旨如何。師曰。突出難辯。上堂。山僧有三

【現代漢語翻譯】現代漢語譯本：印證佛法，不依賴文字。明心見性，即可成佛。有歷代聖賢都不傳授的最高境界的道路存在。善（指僧人）又問道：『什麼是最高境界的道路？』禪師說：『你先從較低的層次去領會。』善說：『什麼是寶所（比喻涅槃的境界）？』禪師說：『不是你所能達到的境界。』善說：『希望禪師慈悲開示。』禪師說：『任憑滄海變為桑田，我終究不會為你開這個方便之門。』善啞口無言，退了下去。聽到的人沒有不讚嘆敬仰的。皇帝回頭對身邊的大臣說：『禪宗的玄妙深奧到了如此地步。凈因（指禪師）的才辯也是罕見的。』近臣奏報道：『這只是這位宗師的餘緒罷了。』

南嶽法輪彥孜禪師

是處之龍泉陳家的兒子。上堂說法：如果是真正明白事理的人，全身沒有隔閡阻礙。一舉一動都精妙到沒有絲毫偏差。拉著你的手走出紅塵。撥開向上的竅門。當頭截斷，不觸犯鋒芒。轉過手來把握住，應用起來恰到好處。絲毫不泄漏。涵蓋與實際相應。就算是諸佛諸祖，看到也會嚇得寒毛倒豎。明白了嗎？喝茶去。有僧人問道：『什麼是不涉煙波的句子？』禪師說：『皎潔的月光照在寒冷的松樹上，輕飄飄的穀風吹過山谷。』僧人說：『萬般差別都被掃蕩乾淨，一句截斷眾流的機鋒。』禪師說：『點。』僧人說：『到。』禪師說：『藉著別人的面具在臺上跳舞。』有人問：『什麼是佛？』禪師說：『額頭上有白色斑紋的大蟲（老虎）。』僧人說：『如果像洞山所說的麻三斤，又該怎麼理解呢？』禪師說：『毒蛇鉆進露珠柱。』僧人說：『學生不明白。』禪師說：『踩到的時候才會讓人吃驚。』

衡州開福崇哲禪師

是邵州劉家的兒子。上堂說法：妙體堂堂正正，在任何地方都彰顯。要趕快回頭，立刻承擔。今天當著大家的面全部分付給你們，不要說我有什麼隱藏。』扔下拂塵，叫侍者說：『為什麼打掉老僧的拂塵？』有人問：『一水吞空遠，三峰峭壁危。猊臺重新拂拭，共同歡喜主人歸來。』不知道到家后如何安排？禪師說：『空手握成雙拳。』僧人說：『意旨如何？』禪師說：『突出難以分辨。』上堂說法：山僧有三

【English Translation】 English version: To verify the Dharma, one does not rely on words. To see one's nature is to become a Buddha. There exists a path to the highest realm that even the sages do not transmit. Shan (referring to a monk) then asked: 'What is the path to the highest realm?' The Zen master said: 'You should first comprehend it from a lower level.' Shan said: 'What is the treasure land (a metaphor for the state of Nirvana)?' The Zen master said: 'It is not a realm you can reach.' Shan said: 'I hope the Zen master will compassionately enlighten me.' The Zen master said: 'Even if the sea turns into mulberry fields, I will never open this door of convenience for you.' Shan was speechless and retreated. Those who heard it could not help but admire and respect him. The emperor turned to his close ministers and said: 'The mystery of Zen is so profound. Jingyin's (referring to the Zen master) talent for debate is also rare.' The close minister reported: 'This is just the remnant of this master.'

Zen Master Yanzhi of Falun, Nanyue

He was the son of the Chen family of Longquan, Chu. He ascended the hall and said: 'If you are truly enlightened, your whole body will be without obstruction. Every action is so exquisite that there is not the slightest deviation. Take your hand and walk out of the mundane world. Open up the upward path. Cut it off head-on, without offending the sharp edge. Turn it around and grasp it, applying it perfectly. Not a single bit is leaked. The box and the lid correspond accordingly. Even if all the Buddhas and Patriarchs were to see it, they would be so frightened that their hair would stand on end. Do you understand? Go have some tea.' A monk asked: 'What is a sentence that does not involve smoky waves?' The Zen master said: 'The bright moonlight shines on the cold pine trees, and the light valley wind blows through the valley.' The monk said: 'All differences are swept away, and a sentence cuts off the flow of all currents.' The Zen master said: 'Point.' The monk said: 'Arrived.' The Zen master said: 'Dancing on the stage with someone else's mask.' Someone asked: 'What is a Buddha?' The Zen master said: 'A big tiger with white stripes on its forehead.' The monk said: 'If it is like what Dongshan said, 'Three pounds of flax,' how should it be understood?' The Zen master said: 'A poisonous snake drills into a dewdrop pillar.' The monk said: 'The student does not understand.' The Zen master said: 'It will be surprising when you step on it.'

Zen Master Chongzhe of Kaifu, Hengzhou

He was the son of the Liu family of Shaozhou. He ascended the hall and said: 'The wonderful body is dignified and manifests everywhere. You must quickly turn your head and immediately take responsibility. Today, I am giving it all to you in front of everyone, do not say that I have anything hidden.' He threw down the whisk and called the attendant, saying: 'Why did you knock down the old monk's whisk?' Someone asked: 'One water swallows the empty distance, three peaks are steep and dangerous. The lion throne is re-wiped, and we all rejoice at the return of the master.' I wonder how to arrange things after arriving home? The Zen master said: 'Empty hands clench into fists.' The monk said: 'What is the meaning?' The Zen master said: 'Outstanding and difficult to distinguish.' He ascended the hall and said: 'This mountain monk has three

印。更無增減剩。覿面便相呈。能轉凡成聖。諸人還知么。若也未知。不免重重注破。一印印空。日月星辰列下風。一印印泥。頭頭物物顯真機。一印印水。捩轉魚龍頭作尾。三印分明體一同。看來非赤又非紅。互換高低如不薦。青山依舊白雲中。

泐潭祥禪師法嗣

臺州鴻福德升禪師

衡陽人也。上堂。諸人恁么上來。墮在見聞覺知。恁么下去。落在動靜施為。若也不去不來。正是鬼窟活計。如何道得出身底句。若也道得。則分付拄杖子。若道不得。依而行之。卓拄杖。下座。

建寧府萬壽慧素禪師

上堂。僧問。劫火洞然。大千俱壞。未審這個還壞也無。大隨曰。壞修山主曰。不壞。未審。孰是孰非。師曰。一壞一不壞。笑殺觀自在。師子驀咬人。狂狗盡逐塊。復曰。會么。曰不會。師曰。漆桶不快便。下座。一日有僧來作禮。師問甚處來。曰和尚合知某來處。師曰。湖南擔屎漢。江西刈禾客。曰和尚真人天眼目。某在大溈充園頭。東林作藏主。師打三棒喝出。紹興二十三年六月朔。沐浴趺坐。書偈曰。昨夜風雷。忽爾露柱生出兩指。天明笑倒。燈籠拄杖依前扶起。拂子𨁝跳過流沙。奪轉胡僧一隻履。於是儼然而逝。

明州香山道淵禪師

本郡人。上堂。酒市魚行。

{ "translations": [ "印。更無增減剩。覿面便相呈。能轉凡成聖。諸人還知么。若也未知。不免重重注破。一印印空。日月星辰列下風。一印印泥。頭頭物物顯真機。一印印水。捩轉魚龍頭作尾。三印分明體一同。看來非赤又非紅。互換高低如不薦。青山依舊白雲中。", "現代漢語譯本：", "印，不再有任何增減剩餘。直接面對便能顯現。能夠使凡人轉變為聖人。各位知道嗎？如果還不知道，就不得不再次詳細解釋。一印印在空中，日月星辰都退避。一印印在泥土中，萬事萬物都顯現真實的機理。一印印在水中，將魚頭扭轉成魚尾。三印分明，本體相同。看起來既不是紅色也不是紅色。如果不能理解它們之間互相轉換的高低，那麼青山依舊在白雲之中。", "", "泐潭祥禪師（Letan Xiang Chanshi）法嗣", "", "臺州鴻福德升禪師（Taizhou Hongfu Desheng Chanshi）", "衡陽人。上堂。諸人恁么上來。墮在見聞覺知。恁么下去。落在動靜施為。若也不去不來。正是鬼窟活計。如何道得出身底句。若也道得。則分付拄杖子。若道不得。依而行之。卓拄杖。下座。", "現代漢語譯本：", "是衡陽人。禪師上堂說法：『各位這樣上來，就落入了見聞覺知的範疇。這樣下去，就落入了動靜作為的範疇。如果既不來也不去，那正是鬼窟里的勾當。如何說得出能夠超脫困境的那句話？如果說得出，就交付拄杖。如果說不出，就按照我說的去做。』說完，放下拄杖，走下禪座。", "", "建寧府萬壽慧素禪師（Jianningfu Wanshou Huisu Chanshi）", "", "上堂。僧問。劫火洞然。大千俱壞。未審這個還壞也無。大隨曰。壞。修山主曰。不壞。未審。孰是孰非。師曰。一壞一不壞。笑殺觀自在（Guanzizai）。師子驀咬人。狂狗盡逐塊。復曰。會么。曰不會。師曰。漆桶不快便。下座。一日有僧來作禮。師問甚處來。曰和尚合知某來處。師曰。湖南擔屎漢。江西刈禾客。曰和尚真人天眼目。某在大溈充園頭。東林作藏主。師打三棒喝出。紹興二十三年六月朔。沐浴趺坐。書偈曰。昨夜風雷。忽爾露柱生出兩指。天明笑倒。燈籠拄杖依前扶起。拂子𨁝跳過流沙。奪轉胡僧一隻履。於是儼然而逝。", "現代漢語譯本：", "禪師上堂說法。有僧人問道：『劫火燃燒，整個大千世界都毀滅了，不知道這個（指本性）還會毀滅嗎？』大隨禪師說：『會毀滅。』修山主說：『不會毀滅。』不知道誰對誰錯？禪師說：『一會毀滅，一不會毀滅，笑死了觀自在菩薩。』獅子突然咬人，瘋狗只是追逐土塊。又說：『明白了嗎？』僧人說：『不明白。』禪師說：『真是個不中用的漆桶。』說完，走下禪座。一天，有個僧人前來拜見，禪師問他從哪裡來。僧人說：『和尚應該知道我從哪裡來。』禪師說：『你是湖南挑糞的漢子，江西割稻的客人。』僧人說：『和尚真是具有天眼。我曾經在大溈山擔任園頭，在東林寺擔任藏主。』禪師打了三棒，把他喝斥出去。紹興二十三年六月初一，禪師沐浴后跏趺而坐，寫下偈語：『昨夜風雷大作，忽然露柱生出兩指。天亮后笑倒在地，燈籠和拄杖依舊扶起。拂塵跳躍過流沙，奪回了胡僧的一隻鞋。』於是安詳地去世了。", "", "明州香山道淵禪師（Mingzhou Xiangshan Daoyuan Chanshi）", "", "本郡人。上堂。酒市魚行。", "現代漢語譯本：", "是本郡人。禪師上堂說法：『酒市魚行。』", "", "", "", "english_translations": [ "印。更無增減剩。覿面便相呈。能轉凡成聖。諸人還知么。若也未知。不免重重注破。一印印空。日月星辰列下風。一印印泥。頭頭物物顯真機。一印印水。捩轉魚龍頭作尾。三印分明體一同。看來非赤又非紅。互換高低如不薦。青山依舊白雲中。", "English version:", "A seal, with nothing added or subtracted. It presents itself directly. It can transform the ordinary into the saintly. Do you all know this? If you don't, I must explain it again in detail. One seal imprinted on the void, the sun, moon, and stars all yield. One seal imprinted on the mud, each and every thing reveals its true mechanism. One seal imprinted on the water, twisting the fish's head to become its tail. The three seals are distinct, yet their essence is the same. It appears neither red nor red. If you don't understand the interchange of high and low, the green mountains remain in the white clouds.", "", "Disciple of Chan Master Letan Xiang (泐潭祥禪師)", "", "Chan Master Desheng of Hongfu Temple in Taizhou (臺州鴻福德升禪師)", "He was from Hengyang. He ascended the hall and said, 'If you come up in this way, you fall into seeing, hearing, perceiving, and knowing. If you go down in this way, you fall into activity and performance. If you neither go nor come, that is precisely the business of a ghost cave. How can you speak the phrase that allows you to escape? If you can speak it, then I will entrust you with this staff. If you cannot speak it, then act accordingly.' He struck the staff and descended the hall.", "English version:", "He was from Hengyang. The Chan master ascended the hall and said, 'If you come up in this way, you fall into the realm of seeing, hearing, perceiving, and knowing. If you go down in this way, you fall into the realm of activity and performance. If you neither come nor go, that is precisely the business of a ghost cave. How can you speak the phrase that allows you to transcend this predicament? If you can speak it, then I will entrust you with this staff. If you cannot speak it, then act accordingly.' Having said this, he struck the staff and descended from the hall.", "", "Chan Master Huisu of Wanshou Temple in Jianning Prefecture (建寧府萬壽慧素禪師)", "", "He ascended the hall and said, A monk asked, 'When the fire of the kalpa blazes and the great chiliocosm is destroyed, I wonder if this (referring to the true nature) is also destroyed?' Dasui (大隨) said, 'It is destroyed.' The master of Xiushan (修山) said, 'It is not destroyed.' I wonder, who is right and who is wrong? The Master said, 'One is destroyed and one is not destroyed, laughing to death Guanzizai (觀自在, Avalokitesvara). The lion suddenly bites people, and mad dogs chase after clods.' He added, 'Do you understand?' The monk said, 'I do not understand.' The Master said, 'A lacquer bucket is not quick.' He descended the hall. One day, a monk came to pay respects. The Master asked, 'Where do you come from?' The monk said, 'The abbot should know where I come from.' The Master said, 'A Hunanese carrying dung, a Jiangxi harvester.' The monk said, 'The abbot is truly an eye of heaven. I was the gardener at Dawei (大溈) and the librarian at Donglin (東林).' The Master struck him three times and shouted him out. On the first day of the sixth month of the twenty-third year of Shaoxing, he bathed, sat in the lotus position, and wrote a verse: 'Last night, there was wind and thunder. Suddenly, the pillar produced two fingers. At dawn, I laughed and fell. The lantern and staff were still raised as before. The whisk leaped over the quicksand, snatching back a sandal from a barbarian monk.' Then he passed away peacefully.", "English version:", "He ascended the hall and said. A monk asked, 'When the fire of the kalpa blazes and the great chiliocosm is destroyed, I wonder if this (referring to the true nature) is also destroyed?' Dasui said, 'It is destroyed.' The master of Xiushan said, 'It is not destroyed.' I wonder, who is right and who is wrong? The Master said, 'One is destroyed and one is not destroyed, laughing to death Guanzizai (Avalokitesvara).' The lion suddenly bites people, and mad dogs chase after clods. He added, 'Do you understand?' The monk said, 'I do not understand.' The Master said, 'A lacquer bucket is not quick.' He descended the hall. One day, a monk came to pay respects. The Master asked, 'Where do you come from?' The monk said, 'The abbot should know where I come from.' The Master said, 'A Hunanese carrying dung, a Jiangxi harvester.' The monk said, 'The abbot is truly an eye of heaven. I was the gardener at Dawei and the librarian at Donglin.' The Master struck him three times and shouted him out. On the first day of the sixth month of the twenty-third year of Shaoxing, he bathed, sat in the lotus position, and wrote a verse: 'Last night, there was wind and thunder. Suddenly, the pillar produced two fingers. At dawn, I laughed and fell. The lantern and staff were still raised as before. The whisk leaped over the quicksand, snatching back a sandal from a barbarian monk.' Then he passed away peacefully.", "", "Chan Master Daoyuan of Xiangshan in Mingzhou (明州香山道淵禪師)", "", "He was from this prefecture. He ascended the hall and said, 'The wine market and the fish market.'", "English version:", "He was from this prefecture. He ascended the hall and said, 'The wine market and the fish market.'" ] }

頭頭寶所。鴉鳴鵲噪。一一妙音。卓拄杖曰。且道這個是何佛事。狼籍不少。上堂。香山有個話頭。彌滿四大神洲。若以佛法批判。還如認馬作牛。諸人既不作佛法批判。畢竟是甚麼道理。擊拂子。無鑐鎖子不厭動搖。半夜枕頭要須摸著。下座。

建寧府開善木庵唱瓊首座

信之上饒人。叢林以耆德尊之。泐潭亦謂其飽參分座。日嘗舉只履西歸語。謂眾曰。坐脫立亡倒化即不無。要且未有逝而復出遺履者。為復後代兒孫不及祖師。為復祖師剩有這一著子。乃大笑曰。老野狐。紹興庚申冬。信守以超化革律為禪。迎為第一祖。師語專使曰。吾初無意人間。欲為山子。正為宗派耳。然恐多不能往。受請已取所藏泐潭繪像與木庵二字。仍書偈囑清泉亨老。寄得法弟子慧山曰。口觜不中祥老子。愛向叢林鼓是非。分付雪峰山首座。為吾痛罵莫饒伊。顧專使曰。為我傳語侍郎。行計迫甚。不及修答。聲絕而化。

景淳知藏

梅州人。于化度寺得度。往依泐潭。入室次。潭問。陜府鐵牛重多少。師叉手近前。曰且道重多少。潭曰。尾在黃河北。頭枕黃河南。善財無鼻孔。依舊向南參。師擬議。潭便打。忽頓徹。巾侍有年。竟隱居林壑。嘗作偈曰。怕寒懶剃髼鬆發。愛暖頻添榾柮柴。破衲伽黎撩亂搭。誰能

勞力強安排。

信州懷玉用宣首座

四明彭氏子。幼為僧。徑趨叢席。侍泐潭于黃檗。一日自臨川持缽歸。值潭晚參。有云。一葉飄空便見秋。法身須透鬧瞅啾。師聞領旨。潭為證據。后依大慧。慧亦謂其類己。以是名卿鉅公列剎迎禮不就。嘗有頌大愚答佛話。曰鋸解秤錘。出老杜詩。紅稻啄殘鸚鵡顆。碧梧棲老鳳凰枝。

光孝蘭禪師法嗣

明州蘆山無相法真禪師

江南李主之裔也。上堂。欲明向上事。須具頂門眼。若具頂門眼。始契出家心。既契出家心。常具頂門眼。要會頂門眼么。四京人著衣吃飯。兩浙人飽暖自如。通玄峰頂香風清。花發蟠桃三四株。

南嶽下十五世

凈因成禪師法嗣

臺州瑞巖如勝佛燈禪師

上堂。人人領略釋迦。個個平欺達磨及乎問著宗綱。束手盡云放過。放過即不無。祇如女子出定。趙州洗缽盂又作么生話會。鶴有九皋難翥翼。馬無千里謾追風。

無為軍冶父實際道川禪師

崑山狄氏子。初為縣之弓級。聞東齋謙首座為道俗演法。往從之。習坐不倦。一日因不職遭笞。忽于杖下大悟。遂辭職依謙。謙為改名道川。且曰。汝舊呼狄三。今名道川。川即三耳。汝能豎起脊梁了辦個事。其道如川之增。若放倒。則依舊狄三

【現代漢語翻譯】現代漢語譯本：勞力強安排。

信州懷玉禪師，由宣首座輔佐

四明彭氏之子。年幼出家為僧。直接前往各處寺院參學。在黃檗山的泐潭禪師處侍奉。一日，從臨川持缽返回，正趕上泐潭禪師的晚參。泐潭禪師有開示說：『一片葉子飄落空中便知秋天到來，法身必須透徹喧鬧紛雜。』懷玉禪師聽后領悟旨意，泐潭禪師為他印證。後來依止大慧禪師，大慧禪師也認為他與自己相似。因此，達官顯貴和各大寺院都爭相迎接禮請，但他都沒有應允。曾作頌讚大愚禪師回答佛的話，說：『鋸子鋸開秤錘，出自老杜的詩句。紅色的稻穀被鸚鵡啄食殆盡，碧綠的梧桐樹上棲息著年老的鳳凰。』

光孝蘭禪師法嗣

明州蘆山無相法真禪師

是江南李後主的後裔。上堂開示說：『想要明白向上之事，必須具備頂門眼（比喻具有透徹的智慧）。如果具備頂門眼，才能真正契合出家之心。既然契合出家之心，就要常常具備頂門眼。想要領會頂門眼嗎？四京（指當時的都城及附近地區）的人穿衣吃飯，兩浙（指浙江一帶）的人飽暖自如。通玄峰頂香風清爽，盛開的蟠桃樹有三四株。』

南嶽下十五世

凈因成禪師法嗣

臺州瑞巖如勝佛燈禪師

上堂開示說：『人人都領略了釋迦（釋迦牟尼佛，佛教創始人）的教誨，個個都想與達磨（菩提達摩，禪宗初祖）平起平坐。等到問及宗綱（禪宗的根本宗旨），卻都束手無策，說放過了。放過也不是沒有，只是女子出定（典故，指維摩詰經中天女散花的故事），趙州洗缽盂（典故，指趙州禪師的公案）又該如何理解呢？鶴有九皋（深澤）也難以展翅高飛，馬沒有千里之程也只能白白追逐風。』

無為軍冶父實際道川禪師

崑山狄氏之子。起初是縣裡的弓箭手。聽聞東齋謙首座為僧俗說法，前往跟隨他。勤奮習禪打坐，從不懈怠。一日，因失職而遭受鞭打，忽然在杖下大悟。於是辭去職務，依止謙首座。謙首座為他改名為道川，並且說：『你以前叫狄三，現在叫道川，川就是三。你如果能豎起脊梁，了辦此事，你的道就像川流一樣增長。如果放倒脊樑，那就依舊是狄三。』

【English Translation】 English version: Laoli Qiang arranged.

Chan Master Huaiyu of Xinzhou, assisted by Chief Seat Xuan

A son of the Peng family of Siming. He became a monk at a young age. He went directly to various monasteries to study. He served Chan Master Letan at Huangbo Mountain. One day, he returned from Linchuan with his alms bowl, just in time for Chan Master Letan's evening meditation session. Chan Master Letan gave a teaching, saying: 'A single leaf falling in the sky reveals the arrival of autumn; the Dharmakaya (the body of the Buddha's teachings) must penetrate the noisy chaos.' Huaiyu understood the meaning upon hearing this, and Chan Master Letan confirmed it for him. Later, he relied on Chan Master Dahui, who also considered him similar to himself. Therefore, high-ranking officials and major monasteries vied to welcome and invite him, but he did not accept any of them. He once composed a eulogy praising Chan Master Dayu's response to the Buddha, saying: 'The saw cuts open the steelyard weight, from the old Du poem. Red rice is pecked away by parrots, green parasol trees are inhabited by old phoenixes.'

Dharma Successor of Chan Master Lan of Guangxiao

Chan Master Wuxiang Fazhen of Lushan, Mingzhou

He was a descendant of Li Houzhu of Jiangnan. He ascended the Dharma hall and gave a teaching, saying: 'If you want to understand the matter of upward striving, you must have the eye on the crown of your head (a metaphor for having penetrating wisdom). If you have the eye on the crown of your head, you can truly accord with the mind of renunciation. Since you accord with the mind of renunciation, you must always have the eye on the crown of your head. Do you want to understand the eye on the crown of your head? The people of the Four Capitals (referring to the capital and surrounding areas at the time) wear clothes and eat food, and the people of Liangzhe (referring to the Zhejiang area) are warm and well-fed. The fragrant breeze is refreshing at the peak of Tongxuan Mountain, and there are three or four blossoming peach trees.'

Fifteenth Generation under Nanyue

Dharma Successor of Chan Master Jingyin Cheng

Chan Master Fodeng Rusheng of Ruiyan, Taizhou

Ascending the Dharma hall, he taught: 'Everyone understands Shakya (Shakyamuni Buddha, the founder of Buddhism)'s teachings, and everyone wants to be on equal footing with Dharma (Bodhidharma, the first patriarch of Zen). But when asked about the fundamental principles (the fundamental tenets of Zen), they are all at a loss and say they have let it go. Letting it go is not without its merits, but how should one understand the maiden emerging from samadhi (a state of meditative consciousness) (an allusion to the story of the heavenly maiden scattering flowers in the Vimalakirti Sutra), and Zhaozhou washing his bowl (an allusion to the koan of Chan Master Zhaozhou)? A crane has difficulty spreading its wings even in the deep marshes, and a horse vainly chases the wind without a thousand-mile journey.'

Chan Master Shiji Daochuan of Yefu, Wuwei Army

A son of the Di family of Kunshan. Initially, he was an archer in the county. Hearing Chief Seat Dongzhai Qian expounding the Dharma to monks and laypeople, he went to follow him. He diligently practiced meditation and never slacked off. One day, he was beaten for dereliction of duty, and suddenly he had a great enlightenment under the staff. So he resigned from his post and relied on Chief Seat Qian. Chief Seat Qian changed his name to Daochuan, and said: 'You were formerly called Di San, now you are called Daochuan, and "chuan" is "san". If you can straighten your spine and accomplish this matter, your path will grow like a flowing river. If you let your spine fall, then you will still be Di San.'

也。師銘於心。建炎初。圓頂遊方。至天封踸庵與語鋒投。庵稱善。歸憩東齋。道俗愈敬。有以金剛般若經請問者。師為頌之。今盛行於世。隆興改元。殿撰鄭公喬年漕淮西。適冶父虛席。迎開法。上堂。群陰剝盡一陽生。草木園林盡發萌。唯有衲僧無底缽。依前盛飯又盛羹。上堂。舉雪峰一日登座。拈拄杖東覷曰。東邊底。又西覷曰。西邊底。諸人還知么。擲下拄杖曰。向這裡會取。師曰。東邊覷了復西觀。拄杖重重話歲寒。帶雨一枝花落盡。不煩公子倚闌干。

五燈嚴統卷第十二卍新續藏第 81 冊 No. 1568 五燈嚴統(第10卷-第25卷)

五燈嚴統卷第十三

曹洞宗

青原下四世

云巖晟禪師法嗣

瑞州洞山良價悟本禪師

會稽俞氏子。幼歲從師念般若心經。至無眼耳鼻舌身意處。忽以手捫面問師曰。某甲有眼耳鼻舌等。何故經言無。其師駭然異之。曰吾非汝師。即指往五泄山。禮默禪師。披剃。年二十一。詣嵩山具戒遊方。首詣南泉。值馬祖諱辰修齋。泉問眾曰。來日設馬祖齋。未審。馬祖還來否。眾皆無對。師出對曰。待有伴即來。泉曰。此子雖後生。甚堪雕琢。師曰。和尚莫壓良為賤。次參溈山。問曰。頃聞。南陽忠國師有無情說法話

【現代漢語翻譯】現代漢語譯本：也。老師將這些話銘記在心。建炎初年，他剃度出家，四處遊歷。到達天封寺時，與踸庵禪師交談，兩人意氣相投。踸庵禪師稱讚他。他回到東齋居住，道士和俗人都更加尊敬他。有人拿著《金剛般若經》（Vajra Prajna Sutra）向他請教，老師為他們做了頌詞，現在廣為流傳於世。隆興改元，殿撰鄭公喬年擔任淮西的漕運使，恰逢冶父寺住持的位置空缺，便迎請他去開法。上堂說法時說：『群陰剝盡一陽生，草木園林盡發萌。唯有衲僧無底缽，依前盛飯又盛羹。』上堂說法時，舉雪峰禪師一日登座，拿起拄杖向東邊看，說：『東邊是什麼？』又向西邊看，說：『西邊是什麼？』各位還知道嗎？』然後扔下拄杖說：『向這裡體會。』老師說：『東邊看了又向西邊看，拄杖重重地訴說著歲月的寒冷。帶著雨水的一枝花落盡了，不用公子倚靠著欄桿。』

《五燈嚴統》卷第十二卍新續藏第 81 冊 No. 1568 《五燈嚴統》（第10卷-第25卷）

《五燈嚴統》卷第十三

曹洞宗（Caodong School of Chan Buddhism）

青原下四世

云巖晟禪師（Yunyan Sheng）法嗣

瑞州洞山良價悟本禪師（Dongshan Liangjie Wuben）

會稽俞氏之子。年幼時跟隨老師唸誦《般若心經》（Heart Sutra）。唸到『無眼耳鼻舌身意』時，忽然用手摸著自己的臉問老師說：『我明明有眼耳鼻舌等，為什麼經書上說沒有？』他的老師非常驚訝，認為他與衆不同，說：『我不是你的老師。』於是指引他去五泄山，拜見默禪師，剃度出家。二十一歲時，前往嵩山受具足戒，開始遊方。首先拜訪南泉禪師（Nanquan），正趕上馬祖（Mazu）的忌辰，寺里正在做法事。南泉禪師問大眾說：『明天設馬祖的齋飯，不知道馬祖還會來嗎？』大家都回答不上來。老師站出來回答說：『等待有伴就來。』南泉禪師說：『這個孩子雖然年輕，但很有可造就。』老師說：『和尚不要把好人當賤人看待。』接著參拜溈山禪師（Weishan），問道：『最近聽說南陽忠國師（Nanyang Zhongguo）有無情說法的話。』

【English Translation】 English version: Also. The teacher kept these words in mind. In the early years of Jianyan, he shaved his head and became a monk, traveling around. When he arrived at Tianfeng Temple, he talked with Chan Master Chian, and they hit it off. Chan Master Chian praised him. He returned to live in the East Zhai, and both Taoists and laypeople respected him even more. Someone asked him about the Vajra Prajna Sutra (Diamond Sutra), and the teacher wrote a eulogy for them, which is now widely circulated. In the first year of Longxing, Zheng Gong Qiaonian, a compiler of the Imperial Academy, served as the transport commissioner of Huaixi. Coincidentally, the abbot's position at Yefu Temple was vacant, so he invited him to open the Dharma. When he ascended the hall to preach, he said: 'When all the yin is stripped away, yang is born; grass, trees, gardens, and forests all sprout. Only the mendicant monk has a bottomless bowl, still filling it with rice and then soup.' When he ascended the hall to preach, he cited Chan Master Xuefeng, who one day ascended the seat, picked up his staff, looked east, and said: 'What is on the east side?' Then he looked west and said: 'What is on the west side?' Do you all know?' Then he threw down his staff and said: 'Comprehend it here.' The teacher said: 'Having looked east and then west, the staff heavily speaks of the cold of the years. A branch of flowers, with rain, has fallen completely; no need for the young master to lean on the railing.'

Wudeng Yantong (Extensive Record of the Five Lamps) Volume 12 卍 New Continued Collection, Volume 81, No. 1568, Wudeng Yantong (Volumes 10-25)

Wudeng Yantong (Extensive Record of the Five Lamps) Volume 13

Caodong School of Chan Buddhism

Four Generations Below Qingyuan

Dharma Successor of Chan Master Yunyan Sheng

Chan Master Dongshan Liangjie Wuben of Ruizhou

The son of the Yu family of Kuaiji. As a child, he followed his teacher to recite the Prajna Heart Sutra (Heart Sutra). When he reached the part about 'no eye, ear, nose, tongue, body, or mind,' he suddenly touched his face with his hand and asked his teacher: 'I clearly have eyes, ears, nose, tongue, etc., why does the scripture say there are none?' His teacher was very surprised and considered him extraordinary, saying: 'I am not your teacher.' So he directed him to Wuxie Mountain to pay respects to Chan Master Mo, where he shaved his head and became a monk. At the age of twenty-one, he went to Mount Song to receive the full precepts and began to travel around. First, he visited Chan Master Nanquan, just in time for the anniversary of Mazu's death, and the temple was holding a memorial service. Chan Master Nanquan asked the assembly: 'Tomorrow we will prepare a vegetarian meal for Mazu; I wonder, will Mazu come?' No one could answer. The teacher stepped forward and replied: 'He will come when he has company.' Chan Master Nanquan said: 'This child, although young, is very promising.' The teacher said: 'Venerable, do not treat a good person as a lowly one.' Then he visited Chan Master Weishan and asked: 'Recently, I heard that National Teacher Nanyang Zhongguo has words about the insentient speaking the Dharma.'

。某甲未究其微。溈曰。阇黎莫記得么。師曰。記得。溈曰。汝試舉一遍看。師遂舉。僧問如何是古佛心。國師曰。墻壁瓦礫是。僧曰。墻壁瓦礫。豈不是無情。國師曰。是僧曰。還解說法否。國師曰。常說熾然說無間歇。僧曰。某甲為甚麼不聞。國師曰。汝自不聞。不可妨他聞者也。僧曰。未審。甚麼人得聞。國師曰。諸聖得聞。僧曰。和尚還聞否。國師曰。我不聞。僧曰。和尚既不聞。爭知無情解說法。國師曰。賴我不聞。我若聞。即齊于諸聖汝即不聞我說法也。僧曰。恁么則眾生無分去也。國師曰。我為眾生說。不為諸聖說。僧曰。眾生聞后如何。國師曰。即非眾生。僧曰。無情說法據何典教。國師曰。灼然。言不該典。非君子之所談。汝豈不見。華嚴經云。剎說眾生說。三世一切說。師舉了。溈曰。我這裡亦有。祇是罕遇其人。師曰。某甲未明。乞師指示。溈豎起拂子曰。會么。師曰。不會。請和尚說。溈曰。父母所生口。終不為子說。師曰。還有與師同時慕道者否。溈曰此去澧陵攸縣石室相連。有云巖道人。若能撥草瞻風。必為子之所重。師曰。未審此人如何。溈曰。他曾問老僧。學人慾奉師去時如何。老僧對他道。直須絕滲漏始得。他道。還得不違師旨也無。老僧道。第一不得道。老僧在這裡。師遂辭溈

【現代漢語翻譯】現代漢語譯本那個人沒有深入研究其中的奧妙。溈山禪師問：『你還記得嗎？』那人說：『記得。』溈山禪師說：『你試著背誦一遍看看。』於是那人背誦道：有僧人問國師：『什麼是古佛心？』國師說：『墻壁瓦礫就是。』僧人說：『墻壁瓦礫，豈不是無情之物？』國師說：『是。』僧人說：『（它們）還會說法嗎？』國師說：『經常說，熾盛地說，沒有間斷。』僧人說：『為什麼我聽不見？』國師說：『你（自己）聽不見，不妨礙別人聽見。』僧人說：『請問，什麼人能聽見？』國師說：『諸聖能聽見。』僧人說：『和尚您能聽見嗎？』國師說：『我聽不見。』僧人說：『和尚您既然聽不見，怎麼知道無情之物能說法？』國師說：『幸虧我聽不見。我如果聽見，就和諸聖一樣了，你就聽不見我說法了。』僧人說：『這樣說來，眾生就沒有份了嗎？』國師說：『我為眾生說，不為諸聖說。』僧人說：『眾生聽了之後會怎麼樣？』國師說：『那就不是眾生了。』僧人說：『無情說法有什麼經典依據？』國師說：『當然有。言語不符合經典，不是君子所談論的。你難道沒看見《華嚴經》說，剎土在說法，眾生在說法，三世一切都在說法。』那人背誦完畢，溈山禪師說：『我這裡也有，只是很少遇到能理解的人。』那人說：『我還不明白，請師父指示。』溈山禪師豎起拂塵說：『會了嗎？』那人說：『不會。請和尚說。』溈山禪師說：『父母所生的口，終究不會為兒子說破。』那人問：『還有和師父同時代追求真理的人嗎？』溈山禪師說：『從這裡去澧陵攸縣，石室相連，有位云巖道人。如果能披荊斬棘，必能得到你的尊重。』那人問：『不知道這個人怎麼樣？』溈山禪師說：『他曾經問老僧，學人想去侍奉師父時該怎麼辦？老僧對他說：必須完全杜絕滲漏才行。他問：還能不違背師父的旨意嗎？老僧說：第一條就是不要說老僧在這裡。』於是那人告別了溈山禪師。（某甲：那人，指提問者。溈：溈山靈佑禪師。國師：指唐代高僧紫璘國師。云巖道人：指云巖曇晟禪師。澧陵攸縣：湖南省醴陵市攸縣。拂子：一種禪宗法器。老僧：溈山靈佑自稱。）

【English Translation】 English version That person did not delve into its subtleties. Weishan (Weishan Lingyou, a Chan master) said, 'Do you remember it, Venerable?' The person said, 'I remember.' Weishan said, 'Try reciting it once.' So the person recited: A monk asked National Teacher (referring to Zilin National Teacher, a prominent Tang Dynasty monk), 'What is the mind of the ancient Buddha?' The National Teacher said, 'Walls, bricks, and tiles are it.' The monk said, 'Walls, bricks, and tiles, aren't they insentient?' The National Teacher said, 'They are.' The monk said, 'Do they also preach the Dharma?' The National Teacher said, 'They constantly preach, fervently preach, without interruption.' The monk said, 'Why can't I hear it?' The National Teacher said, 'You (yourself) can't hear it, but it doesn't prevent others from hearing it.' The monk said, 'May I ask, who can hear it?' The National Teacher said, 'The sages can hear it.' The monk said, 'Does the Abbot hear it?' The National Teacher said, 'I don't hear it.' The monk said, 'Since the Abbot doesn't hear it, how do you know that insentient things can preach the Dharma?' The National Teacher said, 'Fortunately, I don't hear it. If I heard it, I would be the same as the sages, and you wouldn't hear me preach the Dharma.' The monk said, 'In that case, do sentient beings have no share in it?' The National Teacher said, 'I preach for sentient beings, not for the sages.' The monk said, 'What happens after sentient beings hear it?' The National Teacher said, 'Then they are no longer sentient beings.' The monk said, 'What sutra or teaching supports the idea of insentient things preaching the Dharma?' The National Teacher said, 'Of course, there is. Words that don't conform to the scriptures are not what a gentleman discusses. Haven't you seen the Avatamsaka Sutra say that lands preach, sentient beings preach, and everything in the three times preaches?' After the person finished reciting, Weishan said, 'I also have it here, but I rarely encounter someone who can understand it.' The person said, 'I still don't understand, please instruct me, Master.' Weishan raised his whisk (a Chan Buddhist implement) and said, 'Do you understand?' The person said, 'I don't understand. Please explain, Abbot.' Weishan said, 'The mouth born of parents will never explain it fully to their child.' The person asked, 'Are there any others who pursue the Way at the same time as you, Master?' Weishan said, 'From here to Liling You County (in Hunan Province), where the stone chambers are connected, there is a Daoist named Yunyan (referring to Yunyan Tansheng, a Chan master). If you can clear away the undergrowth and look up to the wind, he will surely be highly regarded by you.' The person asked, 'I don't know what kind of person he is?' Weishan said, 'He once asked this old monk (referring to Weishan Lingyou himself), 'What should a student do when they want to serve the Master?' This old monk told him, 'You must completely stop the leaks.' He asked, 'Can I still not violate the Master's intentions?' This old monk said, 'The first thing is not to say that the old monk is here.' Then the person bid farewell to Weishan.

山。徑造云巖。舉前因緣了。便問無情說法甚麼人得聞。巖曰。無情得聞。師曰。和尚聞否。巖曰。我若聞。汝即不聞吾說法也。師曰。某甲為甚麼不聞。巖豎起拂子曰。還聞么。師曰。不聞。巖曰我說法。汝尚不聞。豈況無情說法乎。師曰。無情說法該何典教。巖曰。豈不見。彌陀經云。水鳥樹林。悉皆唸佛念法。師於此有省。乃述偈曰。也大奇也大奇。無情說法不思議。若將耳聽終難會。眼處聞時方得知。師問云巖。某甲有餘習未盡。巖曰。汝曾作甚麼來。師曰。聖諦亦不為。巖曰。還歡喜也未。師曰。歡喜則不無。如糞掃堆頭。拾得一顆明珠。師問云巖。擬欲相見時如何。曰問取通事舍人。師曰。見問次。曰向汝道甚麼師辭云巖。巖曰。甚麼處去。師曰。雖離和尚。未卜所止。曰莫湖南去。師曰。無曰莫歸鄉去。師曰。無曰。早晚卻回。師曰。待和尚有住處即來。曰自此一別難得相見師曰。難得不相見。臨行又問。百年後。忽有人問還邈得師真否。如何祇對。巖良久曰。祇這是。師沉吟。巖曰。價阇黎承當個事。大須審細。師猶涉疑。后因過水。睹影大悟前旨。有偈曰。切忌從他覓。迢迢與我疏。我今獨自往。處處得逢渠。渠今正是我。我今不是渠。應須恁么會。方得契如如。他日因供養云巖真次。僧問。先師

【現代漢語翻譯】現代漢語譯本：僧人：我直接去云巖（Yunyan，人名）禪師那裡，把之前的因緣說了。然後問：『無情之物說法，是什麼人能夠聽聞呢？』云巖禪師說：『無情之物能夠聽聞。』僧人說：『和尚您聽聞了嗎？』云巖禪師說：『如果我聽聞了，你就聽不到我說法了。』僧人說：『為什麼我聽不到呢？』云巖禪師豎起拂塵說：『還聽見嗎？』僧人說：『聽不見。』云巖禪師說：『我說法，你尚且聽不見，更何況是無情之物說法呢？』僧人說：『無情之物說法，是依據哪部經典呢？』云巖禪師說：『難道你沒看見《彌陀經》（Amitabha Sutra）上說，水鳥樹林，都念佛念法嗎？』僧人因此有所領悟，於是作偈說：『真奇妙啊真奇妙，無情說法不可思議。如果用耳朵聽，終究難以領會，用眼睛聽的時候才能得知。』僧人問云巖禪師：『我還有餘習未盡。』云巖禪師說：『你曾經做了什麼？』僧人說：『聖諦（Arya-satya，佛教四聖諦）也不認為是真的。』云巖禪師說：『還歡喜嗎？』僧人說：『歡喜倒也不是沒有，就像在糞堆里，撿到一顆明珠。』僧人問云巖禪師：『想要相見時，該如何是好？』云巖禪師說：『去問通事舍人（指負責傳達資訊的人）。』僧人說：『已經問過了。』云巖禪師說：『他向你說了什麼？』僧人辭別云巖禪師，云巖禪師問：『去哪裡？』僧人說：『雖然離開了和尚您，但還沒有決定去哪裡。』云巖禪師說：『莫非去湖南？』僧人說：『不是。』云巖禪師說：『莫非回鄉？』僧人說：『不是。』云巖禪師說：『什麼時候回來？』僧人說：『等和尚您有了住處就來。』云巖禪師說：『從此一別，難以相見。』僧人說：『難以不相見。』臨行時又問：『百年之後，如果有人問，還能描繪出您的真容嗎？該如何回答？』云巖禪師沉默良久說：『就是這個。』僧人沉吟不語，云巖禪師說：『你承當這件事，必須審慎仔細。』僧人仍然有所懷疑，後來因為過河，看到自己的影子，才大悟之前的旨意。作偈說：『切忌向外去尋求，越求越與我疏遠。我今獨自往前走，處處都能遇見他。他今正是我自己，我今卻不是他。應當這樣去領會，才能與如如（Tathata，真如）相契合。』他日，僧人供養云巖禪師的真容時，有僧人問：『先師』

【English Translation】 English version: The monk: I went directly to Zen Master Yunyan (Yunyan, a person's name) and explained the previous causes and conditions. Then I asked, 'When inanimate objects preach the Dharma, who can hear it?' Zen Master Yunyan said, 'Inanimate objects can hear it.' The monk said, 'Venerable monk, have you heard it?' Zen Master Yunyan said, 'If I heard it, you wouldn't hear me preaching the Dharma.' The monk said, 'Why can't I hear it?' Zen Master Yunyan raised his whisk and said, 'Can you hear it now?' The monk said, 'I can't hear it.' Zen Master Yunyan said, 'You can't even hear me preaching the Dharma, let alone inanimate objects preaching the Dharma?' The monk said, 'According to which scripture do inanimate objects preach the Dharma?' Zen Master Yunyan said, 'Haven't you seen that the Amitabha Sutra (Amitabha Sutra) says that water birds and forests all recite the Buddha's name and the Dharma?' The monk had some understanding of this, so he composed a verse saying: 'How wonderful, how wonderful, the preaching of the Dharma by inanimate objects is inconceivable. If you listen with your ears, you will never understand it, but you can only know it when you listen with your eyes.' The monk asked Zen Master Yunyan, 'I still have residual habits that have not been exhausted.' Zen Master Yunyan said, 'What have you done?' The monk said, 'I don't even think the Noble Truths (Arya-satya, the Four Noble Truths of Buddhism) are true.' Zen Master Yunyan said, 'Are you still happy?' The monk said, 'It's not that I'm not happy, it's like finding a bright pearl in a pile of dung.' The monk asked Zen Master Yunyan, 'What should I do when I want to see you?' Zen Master Yunyan said, 'Ask the master of ceremonies (referring to the person in charge of conveying information).' The monk said, 'I have already asked.' Zen Master Yunyan said, 'What did he say to you?' The monk bid farewell to Zen Master Yunyan, and Zen Master Yunyan asked, 'Where are you going?' The monk said, 'Although I have left you, Venerable Monk, I have not yet decided where to go.' Zen Master Yunyan said, 'Are you going to Hunan?' The monk said, 'No.' Zen Master Yunyan said, 'Are you going home?' The monk said, 'No.' Zen Master Yunyan said, 'When will you come back?' The monk said, 'I will come when you have a place to live, Venerable Monk.' Zen Master Yunyan said, 'It will be difficult to see each other after this farewell.' The monk said, 'It is difficult not to see each other.' Before leaving, he asked again, 'A hundred years later, if someone asks, can you still depict your true appearance? How should I answer?' Zen Master Yunyan was silent for a long time and said, 'This is it.' The monk was silent, and Zen Master Yunyan said, 'You must be careful and meticulous in undertaking this matter.' The monk still had doubts, but later, when he crossed the river and saw his shadow, he realized the previous meaning. He composed a verse saying: 'Be sure not to seek it from others, the more you seek, the more distant you are from me. I am now walking alone, and I can meet him everywhere. He is now myself, but I am not him. You must understand it this way to be in harmony with Suchness (Tathata).' One day, when the monk was offering to the true image of Zen Master Yunyan, a monk asked: 'The former teacher'

道。祇這是。莫便是否。師曰。是曰。意旨如何。師曰。當時幾錯會先師意。曰未審。先師還知有也無。師曰。若不知有。爭解恁么道。若知有。爭肯恁么道。(長慶雲。既知有。為甚麼恁。么道。又云。養子方知父慈)師在泐潭見初首座。有語曰。也大奇也大奇。佛界道界不思議。師遂問曰。佛界道界即不問。祇如說佛界道界底是甚麼人。初良久無對。師曰。何不速道。初曰。爭即不得。師曰。道也未曾道。說甚麼爭即不得。初無對。師曰。佛之與道俱是名言。何不引教。初曰。教道甚麼。師曰。得意忘言。初曰。猶將教意向心頭作病在。師曰。說佛界道界底病大小。初又無對。次日忽遷化。時稱師為問殺首座價師。自唐大中末。于新豐山接誘學徒。厥後盛化豫章高安之洞山。權開五位。善接三根。大闡一音。廣弘萬品。橫抽寶劍。剪諸見之稠林。妙葉弘通截萬端之穿鑿。又得曹山。深明的旨。妙唱嘉猷。道合君臣。偏正回互。由是洞上玄風播於天下。故諸方宗匠咸共推尊之曰曹洞宗。師因云巖諱日營齋。僧問。和尚于云巖處。得何指示。師曰。雖在彼中。不蒙指示。曰既不蒙指示。又用設齋作甚麼。師曰。爭敢違揹他。曰。和尚初見南泉。為甚麼卻與云巖設齋。師曰。我不重先師道德佛法。祇重他不為我說破。曰

【現代漢語翻譯】僧問：『祇（zhī，只）是這樣嗎？莫非就是這樣？』洞山禪師說：『是。』僧問：『那（先師）的意旨是什麼？』洞山禪師說：『當時幾乎錯會了先師的意旨。』僧說：『晚輩不明白，先師還知道有這個（道）嗎？還是不知道？』洞山禪師說：『如果不知道有，怎麼會這樣說？如果知道有，又怎麼肯這樣說？』（長慶禪師評論說：『既然知道有，為什麼還要這樣說？』又說：『養兒子才知道父親的慈愛。』）洞山禪師在泐潭（Lètán）見到初首座（Chū shǒuzuò，僧職名）。初首座有句話說：『真奇妙啊，真奇妙啊！佛界（Fójiè，佛的境界）道界（Dàojiè，道的境界）不可思議。』洞山禪師於是問道：『佛界道界暫且不問，只是說這佛界道界的是什麼人？』初首座良久沒有回答。洞山禪師說：『為什麼不快說？』初首座說：『爭辯不得。』洞山禪師說：『話都還沒說，說什麼爭辯不得？』初首座無言以對。洞山禪師說：『佛（Fó）與道（Dào）都是名言（míngyán，名稱和言語），為什麼不引用教義？』初首座說：『教義說什麼？』洞山禪師說：『得意忘言（déyìwàngyán，領會了意思就忘了言語）。』初首座說：『你還是把教義放在心頭當作病啊。』洞山禪師說：『說佛界道界這個病是大是小？』初首座又無言以對。第二天忽然圓寂了。當時人們稱洞山禪師為『問殺首座價師』。從唐朝大中末年開始，洞山禪師在新豐山（Xīnfēng shān）接引學徒，後來在豫章（Yùzhāng）高安（Gāo'ān）的洞山（Dòngshān）盛行教化，權巧地開示五位（wǔ wèi，佛教術語），善於接引上、中、下三根（sān gēn，指人的根器）之人，大力闡揚一音（yī yīn，指佛的教法），廣泛弘揚萬品（wàn pǐn，指各種事物），橫起寶劍，剪除各種見解的稠密森林，巧妙地弘揚佛法，截斷各種穿鑿附會。又得到曹山（Cáoshān）禪師，深刻地闡明宗旨，美妙地唱出嘉言，道合君臣（dào hé jūn chén，比喻師徒關係融洽），偏正回互（piān zhèng huí hù，佛教術語），因此洞山宗的玄妙風氣傳播於天下。所以各地的宗匠都共同推崇它為曹洞宗（Cáodòng zōng）。洞山禪師因為云巖（Yúnyán）禪師的忌日而舉辦齋會，有僧人問：『和尚在云巖禪師那裡，得到什麼指示？』洞山禪師說：『雖然在他那裡，卻沒有蒙受指示。』僧人問：『既然沒有蒙受指示，又用設齋做什麼？』洞山禪師說：『怎敢違揹他？』僧人問：『和尚最初見到南泉（Nánquán）禪師，為什麼卻為云巖禪師設齋？』洞山禪師說：『我不看重先師的道德佛法，只看重他不為我說破。』僧人問：『……』

【English Translation】 A monk asked: 'Is it just like this? Could it be just like this?' Zen Master Dongshan said: 'It is.' The monk asked: 'What is the (late master's) intention?' Zen Master Dongshan said: 'At that time, I almost misunderstood the late master's intention.' The monk said: 'This junior does not understand, did the late master know about this (Tao) or not?' Zen Master Dongshan said: 'If he didn't know about it, how could he have said it like that? If he knew about it, how would he be willing to say it like that?' (Zen Master Changqing commented: 'Since he knew about it, why did he say it like that?' He also said: 'Only when you raise a son do you know the father's kindness.') Zen Master Dongshan saw Chief Seat Chu (Chū shǒuzuò, a monastic position) at Letan (Lètán). Chief Seat Chu had a saying: 'How wonderful, how wonderful! The Buddha Realm (Fójiè, the realm of the Buddha) and the Tao Realm (Dàojiè, the realm of the Tao) are inconceivable.' Zen Master Dongshan then asked: 'The Buddha Realm and the Tao Realm are not in question for now, but who is it that speaks of the Buddha Realm and the Tao Realm?' Chief Seat Chu remained silent for a long time. Zen Master Dongshan said: 'Why don't you speak quickly?' Chief Seat Chu said: 'It cannot be argued.' Zen Master Dongshan said: 'You haven't even spoken yet, what are you talking about 'cannot be argued'?' Chief Seat Chu was speechless. Zen Master Dongshan said: 'Buddha (Fó) and Tao (Dào) are both nominal terms (míngyán, names and words), why not quote the teachings?' Chief Seat Chu said: 'What do the teachings say?' Zen Master Dongshan said: 'Grasp the meaning and forget the words (déyìwàngyán, understand the meaning and forget the words).' Chief Seat Chu said: 'You are still treating the meaning of the teachings as a disease in your mind.' Zen Master Dongshan said: 'Is the disease of speaking about the Buddha Realm and the Tao Realm big or small?' Chief Seat Chu was again speechless. The next day, he suddenly passed away. At that time, people called Zen Master Dongshan 'the master who killed the chief seat with questions'. From the end of the Dazhong era of the Tang Dynasty, Zen Master Dongshan received disciples at Mount Xinfeng (Xīnfēng shān). Later, his teachings flourished at Dongshan (Dòngshān) in Gao'an (Gāo'ān), Yuzhang (Yùzhāng). He skillfully revealed the Five Ranks (wǔ wèi, Buddhist term), and was good at guiding people of the three capacities (sān gēn, referring to people's faculties): superior, medium, and inferior. He vigorously expounded the One Sound (yī yīn, referring to the Buddha's teachings), and widely promoted the myriad phenomena (wàn pǐn, referring to all things). He raised the precious sword horizontally, cutting down the dense forest of various views, and skillfully propagated the Dharma, cutting off all kinds of far-fetched interpretations. He also obtained Zen Master Caoshan (Cáoshān), who deeply clarified the purpose, and beautifully sang auspicious words. Their Tao matched the relationship between ruler and minister (dào hé jūn chén, a metaphor for the harmonious relationship between teacher and disciple), with mutual interaction of relative and absolute (piān zhèng huí hù, Buddhist term). Therefore, the profound style of the Dongshan school spread throughout the world. Therefore, the masters of various places commonly revered it as the Caodong school (Cáodòng zōng). Zen Master Dongshan held a memorial service on the anniversary of Zen Master Yunyan's (Yúnyán) death. A monk asked: 'What instructions did the abbot receive from Zen Master Yunyan?' Zen Master Dongshan said: 'Although I was there, I did not receive any instructions.' The monk asked: 'Since you did not receive any instructions, what is the purpose of holding the memorial service?' Zen Master Dongshan said: 'How dare I disobey him?' The monk asked: 'Why did the abbot first see Zen Master Nanquan (Nánquán), but hold a memorial service for Zen Master Yunyan?' Zen Master Dongshan said: 'I do not value the late master's morality and Dharma, I only value that he did not explain it to me.' The monk asked: '...'

和尚為先師設齋還肯先師也無。師曰。半肯。半不肯。曰為甚麼不全肯。師曰。若全肯。即孤負先師也。問欲見和尚本來師。如何得見。師曰。年牙相似。即無阻矣。僧擬進語。師曰。不躡前蹤。別請一問。僧無對。(云居代云。恁么則不見和尚本來師也。僧問長慶如何是。年牙相似者。慶雲。古人恁么道。阇黎又向這裡覓個甚麼)問寒暑到來如何迴避。師曰。何不向無寒暑處去。曰如何是無寒暑處。師曰。寒時寒殺阇黎。熱時熱殺阇黎。上堂。還有不報四恩三有者么。眾無對。又曰。若不體此意。何超始終之患。直須心心不觸物。步步無處所。常無間斷始得相應直須努力莫閑過日。問僧甚處來。曰遊山來師曰還到頂么。曰到。師曰。頂上有人么。曰無人。師曰。恁么則不到頂也曰若不到頂。爭知無人。師曰何不且住。曰某甲不辭住。西天有人不肯。師曰我從來疑著這漢。師與泰首座冬節吃果子次。乃問。有一物。上拄天。下拄地黑似漆。常在動用中。動用中收不得。且道過在甚麼處。泰曰。過在動用中。(同安顯別云不知)師喚侍者掇退果卓問雪峰從甚處來。曰天臺來。師曰。見智者否。曰義存吃鐵棒有分。僧問。如何是西來意。師曰。大似駭雞犀。問蛇吞蝦蟆。救則是。不救則是。師曰。救則雙目不睹。不救則形

【現代漢語翻譯】現代漢語譯本和尚為先師設齋，還肯先師嗎？師父說：『一半肯，一半不肯。』（僧人）問：『為什麼不完全肯定呢？』師父說：『如果完全肯定，就辜負了先師。』（僧人）問：『想見和尚的本來面目，如何才能見到？』師父說：『年牙相似，就沒有阻礙了。』僧人正要說話，師父說：『不要沿著前人的軌跡，另外請問一問。』僧人無言以對。（云居代云：『這樣說來，就見不到和尚的本來面目了。』僧人問長慶：『什麼是年牙相似？』長慶說：『古人這樣說，你又在這裡尋找什麼呢？』）（僧人）問：『寒暑到來，如何迴避？』師父說：『為什麼不到沒有寒暑的地方去？』（僧人）問：『如何是沒有寒暑的地方？』師父說：『寒冷時，寒冷死了你；炎熱時，炎熱死了你。』師父上堂說法：『還有不報答四恩（父母恩、眾生恩、國家恩、三寶恩），不脫離三有（欲有、色有、無色有）的人嗎？』大眾無言以對。師父又說：『如果不體會這個意思，如何超越始終的憂患？必須心心不執著于外物，步步沒有固定的處所，常常沒有間斷，才能相應。必須努力，不要虛度光陰。』（僧人）問：『從哪裡來？』（僧人）答：『遊山而來。』師父問：『到山頂了嗎？』（僧人）答：『到了。』師父問：『山頂上有人嗎？』（僧人）答：『沒有人。』師父說：『這樣說來，你沒有到山頂。』（僧人）答：『如果不到山頂，怎麼知道沒有人？』師父說：『為什麼不暫時住下？』（僧人）答：『我不是不想住下，西天（指印度）有人不肯。』師父說：『我一直懷疑著這個人。』師父與泰首座在冬至時一起吃果子，師父問道：『有一物，上頂天，下拄地，黑如漆，常在動用之中，動用之中卻無法把握。請問過失在哪裡？』泰首座答：『過失在動用之中。』（同安顯另外說：『不知道。』）師父叫侍者撤下果桌，問雪峰：『從哪裡來？』（雪峰）答：『從天臺（地名）來。』師父問：『見到智者（智者大師）了嗎？』（雪峰）答：『義存（人名）有吃鐵棒的份。』（僧人）問：『如何是西來意（禪宗的根本宗旨）？』師父說：『很像駭雞犀（一種能使雞驚駭的犀角）。』（僧人）問：『蛇吞蝦蟆，救它好呢，還是不救它好呢？』師父說：『救它，雙眼就看不見了；不救它，形』

【English Translation】 English version A monk prepared a vegetarian feast for the late master. Does he still acknowledge the late master? The master said, 'Half acknowledges, half doesn't acknowledge.' (The monk) asked, 'Why not fully acknowledge?' The master said, 'If I fully acknowledge, I would be betraying the late master.' (The monk) asked, 'If one wants to see the original face of the master, how can one see it?' The master said, 'If the age and teeth are similar, there will be no obstruction.' As the monk was about to speak, the master said, 'Do not follow the previous traces, please ask another question.' The monk was speechless. (Yunju said instead, 'In that case, one will not see the original face of the master.' A monk asked Changqing, 'What is meant by 'age and teeth are similar'?' Changqing said, 'The ancients said it that way, what are you looking for here?') (The monk) asked, 'When cold and heat arrive, how can one avoid them?' The master said, 'Why not go to a place where there is no cold or heat?' (The monk) asked, 'What is a place without cold or heat?' The master said, 'When it's cold, it freezes you to death; when it's hot, it burns you to death.' The master ascended the hall and preached, 'Are there still those who do not repay the four kindnesses (kindness of parents, kindness of sentient beings, kindness of the country, kindness of the Three Jewels), and do not escape the three realms of existence (desire realm, form realm, formless realm)?' The assembly was speechless. The master further said, 'If you do not understand this meaning, how can you transcend the worries of beginning and end? You must have mind not attached to external objects, step by step without a fixed place, and constantly without interruption, then you can correspond. You must work hard and not waste time.' (The monk) asked, 'Where do you come from?' (The monk) answered, 'I come from traveling in the mountains.' The master asked, 'Did you reach the summit?' (The monk) answered, 'I did.' The master asked, 'Is there anyone on the summit?' (The monk) answered, 'No one.' The master said, 'In that case, you did not reach the summit.' (The monk) answered, 'If I did not reach the summit, how would I know there is no one?' The master said, 'Why not stay for a while?' (The monk) answered, 'It's not that I don't want to stay, but someone in the Western Heaven (referring to India) disagrees.' The master said, 'I have always been suspicious of this person.' The master and Chief Seat Tai were eating fruit together during the winter solstice. The master asked, 'There is a thing that supports the sky above and props up the earth below, as black as lacquer, constantly in motion, but cannot be grasped in motion. Where is the fault?' Chief Seat Tai answered, 'The fault is in the motion.' (Tong'an Xian said differently, 'I don't know.') The master called the attendant to remove the fruit table and asked Xuefeng, 'Where do you come from?' (Xuefeng) answered, 'I come from Tiantai (place name).' The master asked, 'Did you see Zhiyi (Zhiyi, the Great Teacher)?' (Xuefeng) answered, 'Yicun (person's name) has a share in eating the iron rod.' (The monk) asked, 'What is the meaning of the coming from the West (the fundamental principle of Zen Buddhism)?' The master said, 'It's very much like a haijixi (a rhinoceros horn that can frighten chickens).' (The monk) asked, 'A snake swallows a toad, is it better to save it or not to save it?' The master said, 'If you save it, both eyes will not see; if you don't save it, the form'

影不彰。有僧不安。要見師。師遂往。僧曰。和尚何不救取人家男女。師曰。你是甚麼人家男女。曰某甲是大闡提人家男女。師良久。僧曰。四山相逼時如何。師曰。老僧日前也向人家屋檐下過來。曰回互。不回互。師曰。不回互。曰教某甲向甚處去。師曰。粟畬里去。僧噓一聲曰珍重。便坐脫。師以拄杖敲頭三下曰。汝祇解與么去不解與么來。因夜參不點燈。有僧出問話退後。師令侍者點燈。乃召適來問話僧出來。其僧近前。師曰。將取三兩粉來。與這個上座。其僧拂袖而退。自此省發。遂罄舍衣資設齋。得三年後辭師。師曰。善為。時雪峰侍立。問曰。祇如這僧辭去。幾時卻來。師曰。他祇知一去。不解再來。其僧歸堂。就衣缽下坐化。峰上報師。師曰。雖然如此。猶較老僧三生在。雪峰上問訊。師曰。入門來須有語。不得道早個入了也。峰曰。某甲無口。師曰。無口且從。還我眼來。峰無語。(云居別前語云。待某甲有口即道。長慶別云。恁么則某甲謹退)雪峰般柴次。乃于師面前拋下一束。師曰。重多少。峰曰。盡大地人提不起。師曰。爭得到這裡。峰無語。問僧甚處來。曰三祖塔頭來師曰。既從祖師處來。又要見老僧作甚麼。曰祖師即別。學人與和尚不別師曰。老僧欲見阇黎本來師。還得否。曰亦須待和尚

{ "translations": [ "現代漢語譯本", "影不彰（指禪師的教法不顯明）。有僧人感到不安，想要見禪師。禪師於是前去。僧人說：『和尚為什麼不救度人家的男女？』禪師說：『你是哪一家的人家的男女？』僧人說：『我是大闡提（斷善根的人）人家裡的男女。』禪師沉默了很久。僧人說：『四山相逼時（指走投無路時）如何是好？』禪師說：『老僧我從前也曾在人家的屋檐下躲過雨。』僧人說：『回互（相互照應，指禪機）。不回互？』禪師說：『不回互。』僧人說：『教我向哪裡去？』禪師說：『到粟畬（種粟的田地）里去。』僧人噓了一口氣說：『珍重。』便坐化了。禪師用拄杖敲了僧人的頭三下說：『你只懂得這樣去，不懂得這樣來。』", "一次夜參時不點燈。有僧人出來問話後退下。禪師讓侍者點燈，然後叫剛才問話的僧人出來。那僧人走上前。禪師說：『拿三兩面粉來，給這位上座（指僧人）。』那僧人拂袖而去，從此醒悟，於是傾盡所有衣物和資財設齋供養，三年後向禪師告辭。禪師說：『好好努力。』", "當時雪峰（禪師名）侍立在旁，問道：『像這個僧人辭去，什麼時候會再來？』禪師說：『他只知道一去，不懂得再來。』那僧人回到禪堂，就在自己的衣缽下坐化了。雪峰上報禪師。禪師說：『雖然如此，還勝過老僧我三生。』雪峰上前問訊。禪師說：『入門來須有話說，不得說早就進來了。』雪峰說：『我沒有口。』禪師說：『沒有口暫且不論，還我眼來。』雪峰無語。（云居禪師另有說法：『等我有口再說。』長慶禪師另有說法：『既然這樣，那我謹退下。』）", "雪峰砍柴回來，在禪師面前扔下一捆柴。禪師說：『有多重？』雪峰說：『盡大地的人都提不起。』禪師說：『怎麼會到這裡？』雪峰無語。", "禪師問僧人從哪裡來。僧人說：『從三祖塔頭來。』禪師說：『既然從祖師處來，又要見老僧做什麼？』僧人說：『祖師是祖師，學人與和尚不分彼此。』禪師說：『老僧想見阇黎（指僧人）的本來面目，可以嗎？』僧人說：『也要等和尚你。』" ], "english_translations": [ "English version", 'The shadow is not manifest (referring to the Zen master\'s teachings not being clear). A monk felt uneasy and wanted to see the Zen master. The Zen master then went to him. The monk said, \'Why doesn\'t the Abbot save the men and women of other families?\' The Zen master said, \'Which family\'s men and women are you?\' The monk said, \'I am from the family of a great icchantika (one who has severed their roots of goodness).\' The Zen master was silent for a long time. The monk said, \'What is to be done when the four mountains are pressing in (referring to being in a desperate situation)?\' The Zen master said, \'This old monk has also taken shelter under the eaves of people\'s houses before.\' The monk said, \'Interrelated (referring to Zen riddles). Not interrelated?\' The Zen master said, \'Not interrelated.\' The monk said, \'Where should you tell me to go?\' The Zen master said, \'Go to the millet field.\' The monk sighed and said, \'Take care.\' Then he sat and passed away. The Zen master struck the monk\'s head three times with his staff and said, \'You only know how to go like this, you don\'t know how to come like this.\'', 'Once, during a night session without lights, a monk came out to ask a question and then retreated. The Zen master asked the attendant to light the lamp, and then called out the monk who had just asked the question. The monk stepped forward. The Zen master said, \'Bring three ounces of flour and give it to this senior monk (referring to the monk).\' The monk flicked his sleeve and left, and from then on, he awakened. He then gave all his clothes and possessions to set up a vegetarian feast, and after three years, he bid farewell to the Zen master. The Zen master said, \'Work hard.\'', 'At that time, Xuefeng (Zen master\'s name) was standing by, and asked, \'When will this monk who has left return?\' The Zen master said, \'He only knows how to go, he doesn\'t know how to return.\' The monk returned to the Zen hall and sat and passed away under his robe and bowl. Xuefeng reported to the Zen master. The Zen master said, \'Even so, it is still better than this old monk by three lifetimes.\' Xuefeng stepped forward to inquire. The Zen master said, \'You must have something to say when you enter, you must not say that you have already entered.\' Xuefeng said, \'I have no mouth.\' The Zen master said, \'Let\'s leave aside the matter of having no mouth for now, return my eyes.\' Xuefeng was speechless. (Zen Master Yunju has another saying: \'I will speak when I have a mouth.\' Zen Master Changqing has another saying: \'In that case, I will respectfully withdraw.\')', 'Xuefeng returned from chopping wood and threw a bundle of firewood in front of the Zen master. The Zen master said, \'How heavy is it?\' Xuefeng said, \'All the people in the entire earth cannot lift it.\' The Zen master said, \'How did it get here?\' Xuefeng was speechless.', 'The Zen master asked a monk where he came from. The monk said, \'I came from the Third Patriarch\'s Pagoda.\' The Zen master said, \'Since you came from the Patriarch, what do you want to see this old monk for?\' The monk said, \'The Patriarch is the Patriarch, the student and the Abbot are not different from each other.\' The Zen master said, \'Can this old monk see the original face of the Venerable (referring to the monk)?\' The monk said, \'It also needs to wait for you, Abbot.\'' ] }

自出頭來始得。師曰。老僧適來暫時不在。官人問。有人修行否。師曰。待公作男子即修行。僧問。相逢不拈出。舉意便知有。時如何。師乃合掌頂戴。問僧作甚麼來。曰孝順。和尚來。師曰。世間甚麼物最孝順。僧無對。上堂。有一人。在千人萬人中。不背一人。不向一人。你道此人具何面目。云居出曰。某甲參堂去師有時曰。體得佛向上事。方有些子語話分。僧問。如何是語話。師曰。語話時阇黎不聞。曰和尚還聞否。師曰。不語話時即聞。問如何是正問正答。師曰。不從口裡道。曰若有人問師還答否。師曰。也未曾問問如何是從門入者非寶。師曰。便好休。問和尚出世幾人肯。師曰。並無一人肯。曰為甚麼並無一人肯。師曰。為他個個氣宇如王。師問講維摩經僧曰。不可以智知。不可以識識。喚作甚麼語。曰贊法身語。師曰。喚作法身。早是贊也。問時時勤拂拭。為甚麼不得他衣缽。未審甚麼人合得。師曰。不入門者。曰祇如不入門者。還得也無。師曰。雖然如此。不得不與他卻。又曰。直道本來無一物。猶未合得他衣缽。汝道甚麼人合得。這裡合下得一轉語。且道下得甚麼語。時有一僧下九十六轉語。並不契。末後一轉始愜師意。師曰。阇黎何不早恁么道。別有一僧密聽。祇不聞末後一轉。遂請益其僧。僧不

【現代漢語翻譯】現代漢語譯本自出頭來始得。師曰：『老僧剛才只是暫時不在。』官人問：『這裡有人修行嗎？』師曰：『等你成為真正的男子漢再來修行。』僧人問：『相逢卻不直接點明，稍微示意便知其存在，此時如何？』師便合掌頂戴。問僧人來做什麼。僧人說：『孝順和尚您而來。』師曰：『世間什麼東西最孝順？』僧人無言以對。上堂開示：『有一個人，在千人萬人之中，不背對任何一個人，也不面向任何一個人。你們說這個人具有什麼樣的面目？』云居站出來說：『我到禪堂去參禪。』師父有時說：『體會到佛法向上提升的道理，才能說出一些話來。』僧人問：『如何是說話？』師曰：『說話的時候你聽不見。』曰：『和尚您聽得見嗎？』師曰：『不說話的時候就聽得見。』問：『如何是正問正答？』師曰：『不從口裡說出來。』曰：『如果有人問和尚您，您還回答嗎？』師曰：『也未曾有人問過。』問：『如何是從門入者非寶？』師曰：『最好停止追問。』問：『和尚您出世度化了多少人？』師曰：『沒有一個人真正肯接受。』曰：『為什麼沒有一個人肯接受？』師曰：『因為他們個個都氣宇軒昂，自以為是王者。』師問講《維摩經》（Vimalakirti Sutra）的僧人：『不可以智知，不可以識識，這叫做什麼話？』曰：『讚歎法身的話。』師曰：『稱作法身，就已經是在讚歎了。』問：『時時勤拂拭，為什麼得不到他的衣缽？未審什麼人才能得到？』師曰：『不入門的人。』曰：『像不入門的人，還能得到嗎？』師曰：『雖然如此，不得不給他。』又說：『直接說本來無一物，仍然不能得到他的衣缽。你們說，什麼人才能得到？』這裡要能說出一句轉語，你們說，能說出什麼話？』當時有一個僧人說了九十六句轉語，都不合師意。最後一句才讓師父滿意。師曰：『你為什麼不早這麼說？』另有一個僧人偷偷地聽，只是沒有聽到最後一句，於是向那個僧人請教。那個僧人不願意說。

【English Translation】 English version 『It is obtained only after emerging oneself.』 The Master said, 『This old monk was just temporarily away.』 The official asked, 『Are there any practitioners here?』 The Master said, 『Wait until you become a real man before practicing.』 A monk asked, 『Meeting without directly pointing it out, understanding its existence with a slight hint, what is it like at this moment?』 The Master then put his palms together and bowed. He asked the monk what he had come for. The monk said, 『To pay respect to you, venerable monk.』 The Master said, 『What is the most filial thing in the world?』 The monk was speechless. Ascending the Dharma hall, he gave a discourse: 『There is a person who, among thousands and millions of people, does not turn his back on anyone, nor does he face anyone. What kind of face do you say this person has?』 Yunju stepped forward and said, 『I am going to the meditation hall to practice Chan.』 The Master sometimes said, 『Only by understanding the principle of upward progress in the Buddha-dharma can one utter some words.』 A monk asked, 『What is speaking?』 The Master said, 『You cannot hear it when speaking.』 The monk said, 『Can you hear it, venerable monk?』 The Master said, 『It can be heard when not speaking.』 Asked, 『What is a correct question and a correct answer?』 The Master said, 『Not spoken from the mouth.』 The monk said, 『If someone asks you, venerable monk, will you answer?』 The Master said, 『No one has ever asked.』 Asked, 『What is it that entering through the gate is not a treasure?』 The Master said, 『It is best to stop asking.』 Asked, 『How many people has the venerable monk liberated since his appearance in the world?』 The Master said, 『No one is truly willing to accept.』 The monk said, 『Why is no one willing to accept?』 The Master said, 『Because each of them is full of arrogance, considering themselves kings.』 The Master asked a monk who was lecturing on the Vimalakirti Sutra (維摩經): 『'It cannot be known by intellect, it cannot be recognized by consciousness,' what is this called?』 The monk said, 『Words praising the Dharmakaya (法身).』 The Master said, 『Calling it Dharmakaya is already praising it.』 Asked, 『Constantly and diligently wiping it, why couldn't he obtain his robe and bowl? I wonder who is worthy of obtaining it?』 The Master said, 『The one who does not enter the gate.』 The monk said, 『Like the one who does not enter the gate, can he still obtain it?』 The Master said, 『Even so, it must be given to him.』 He also said, 『Directly saying that originally there is nothing, still cannot obtain his robe and bowl. What do you say, who can obtain it?』 Here, one must be able to utter a turning phrase. What kind of phrase can be uttered?』 At that time, a monk uttered ninety-six turning phrases, none of which pleased the Master. Only the last phrase satisfied the Master. The Master said, 『Why didn't you say it earlier?』 Another monk secretly listened, but did not hear the last phrase, so he asked that monk for instruction. That monk was unwilling to tell him.

肯說。如是三年相從。終不為舉。一日因疾其僧。曰某三年請舉前話。不蒙慈悲。善取不得。惡取去。遂持刀白曰。若不為某舉即殺上座去也。其僧悚然曰。阇黎且待我為你舉。乃曰。直饒將來亦無處著。其僧禮謝。有庵主不安。凡見僧便曰。相救。相救。多下語不契。師乃去訪之。主亦曰相救。師曰。甚麼相救。主曰。莫是藥山之孫。云巖嫡子么。師曰。不敢。主合掌曰。大家相送。便遷化。僧問。亡僧遷化。向甚麼處去。師曰。火后一莖茆。問師尋常教學人行鳥道。未審如何是鳥道。師曰。不逢一人。曰如何行。師曰。直須足下無私去。曰祇如行鳥道。莫便是本來面目否。師曰。阇黎因甚顛倒。曰甚麼處是學人顛倒。師曰。若不顛倒。因甚麼卻認奴作郎。曰如何是本來面目。師曰。不行鳥道。師謂眾曰。知有佛向上人。方有語話分。僧問。如何是佛向上人。師曰。非佛。(保福別云。佛非。法眼別云。方便呼為佛)師與密師伯過水。乃問。過水事作么生。伯曰。不濕腳。師曰。老老大大作這個語。話伯曰你又作么生。師曰。腳不濕。問僧甚處去來。曰製鞋來。師曰。自解依他。曰依他。師曰。他還指教汝也無。曰允即不違。僧問茱萸如何是沙門行。萸曰。行則不無。有覺即乖。別有僧舉似師。師曰。他何不道。未

【現代漢語翻譯】現代漢語譯本肯說。這樣跟隨了三年，（他）始終不為我開示。一天，因為厭惡那個僧人，（他說：）『我三年請求開示之前的話，不蒙慈悲，好的方法學不到，就用壞的方法了。』於是拿著刀（對僧人）說：『如果不為我開示，就殺了你！』那僧人驚恐地說：『阇黎（Ajahn，尊者）暫且等一下，我為你開示。』於是說：『即使拿過來（這個道理），也沒地方放。』那僧人禮拜感謝。（這時）有個庵主感到不安，凡是見到僧人就說：『救命，救命。』（他）說了很多話都不契合（禪機）。師父於是去拜訪他。庵主也說『救命』。師父問：『什麼救命？』庵主說：『莫非是藥山（Yaoshan）的孫子，云巖（Yunyan）的嫡傳弟子嗎？』師父說：『不敢當。』庵主合掌說：『大家送我一程。』便圓寂了。僧人問：『亡僧圓寂了，往哪裡去了？』師父說：『火化后的一根茅草。』問：『師父您平常教人走鳥道，不知什麼是鳥道？』師父說：『不逢一人。』（僧人）說：『如何行走？』師父說：『必須腳下無私念。』（僧人）說：『像這樣走鳥道，莫非就是本來面目嗎？』師父說：『阇黎為何顛倒？』（僧人）說：『哪裡是學人顛倒？』師父說：『若不顛倒，為何卻認奴作郎？』（僧人）說：『如何是本來面目？』師父說：『不行鳥道。』師父對眾人說：『知道有佛向上人，才能談論。』僧人問：『如何是佛向上人？』師父說：『非佛。』（保福（Baofu）另說：『佛非。』法眼（Fayan）另說：『方便稱之為佛。』）師父與密師伯（Mi Shibo）過河，於是問：『過河這件事怎麼做？』密師伯說：『不濕腳。』師父說：『老老大大說這種話。』密師伯說：『你又怎麼做？』師父說：『腳不濕。』問僧人從哪裡來。答：『製鞋來。』師父說：『自己懂得依靠他。』答：『依靠他。』師父說：『他還指教你嗎？』答：『允即不違。』僧人問茱萸（Zhuyu）：『如何是沙門（Shamen，出家人）行？』茱萸說：『行則不無，有覺即乖。』另有僧人把這話告訴師父，師父說：『他為何不說，未？』

【English Translation】 English version He was willing to speak. He followed in this way for three years, but (the monk) never initiated him. One day, becoming disgusted with the monk, (he said:) 'I have been asking for three years to be initiated into the previous teaching, but I have not received your compassion. If I cannot learn by good means, I will resort to bad means.' Thereupon, he took a knife and said: 'If you do not initiate me, I will kill you!' The monk was startled and said: 'Ajahn (Venerable Sir), please wait, I will initiate you.' Then he said: 'Even if you bring it (the principle) here, there is nowhere to put it.' The monk bowed and thanked him. (At this time) there was a hermitage master who felt uneasy, and whenever he saw a monk, he would say: 'Help, help.' Many of the things he said did not align (with Zen principles). The master then went to visit him. The hermitage master also said 'Help.' The master asked: 'What help?' The hermitage master said: 'Could you be a grandson of Yaoshan, a direct disciple of Yunyan?' The master said: 'I dare not claim that.' The hermitage master put his palms together and said: 'Everyone, see me off.' Then he passed away peacefully. A monk asked: 'Where did the deceased monk go after passing away?' The master said: 'A blade of thatch after cremation.' He asked: 'Master, you usually teach people to walk the bird's path, I wonder what the bird's path is?' The master said: 'Not meeting a single person.' (The monk) said: 'How to walk?' The master said: 'You must have no selfish thoughts under your feet.' (The monk) said: 'Walking the bird's path like this, could it be the original face?' The master said: 'Ajahn, why are you upside down?' (The monk) said: 'Where is the student upside down?' The master said: 'If you are not upside down, why do you recognize a slave as a master?' (The monk) said: 'What is the original face?' The master said: 'Not walking the bird's path.' The master said to the assembly: 'Knowing there is a Buddha-surpassing person, then there is something to talk about.' A monk asked: 'What is a Buddha-surpassing person?' The master said: 'Not Buddha.' (Baofu said differently: 'Buddha not.' Fayan said differently: 'Expediently called Buddha.') The master and Mi Shibo (Teacher Mi) were crossing a river, so he asked: 'What to do about crossing the river?' Mi Shibo said: 'Not getting your feet wet.' The master said: 'So old and saying such words.' Mi Shibo said: 'What would you do?' The master said: 'Feet not wet.' He asked a monk where he came from. He replied: 'Making shoes.' The master said: 'You know how to rely on him yourself.' He replied: 'Rely on him.' The master said: 'Does he also instruct you?' He replied: 'To agree is not to disobey.' A monk asked Zhuyu (Zhuyu): 'What is the practice of a Shamen (monk)?' Zhuyu said: 'In practice, it is not without, but with awareness, it is contrary.' Another monk told the master about this, and the master said: 'Why didn't he say, not yet?'

審是甚麼行。僧遂進此語。萸曰。佛行佛行。僧回舉似師。師曰。幽州猶似可。最苦是新羅。(東禪齊拈云。此語還有疑訛也無。若有。且道甚麼處不得。若無他又道。最苦是新羅。還點檢得出么。他道。行則不無。有覺即乖。卻令再問是甚麼行。又道。佛行。那僧是會了問。不會了問。請斷看)僧卻問。如何是沙門行。師曰。頭長三尺。頸長二寸。師令侍者持此語問三聖然和尚。聖于侍者手上掐。一掐侍者回舉似師。師肯之。師見幽上座來。遽起向禪床后立。幽曰。和尚為甚麼迴避學人。師曰。將謂阇黎不見老僧。問如何是玄中又玄。師曰。如死人舌。師洗缽次。見兩烏爭蝦蟆。有僧便問。這個因甚麼到恁么地。師曰。祇為阇黎。問如何是毗盧師法身主。師曰。禾莖粟干。問三身之中。阿那身不墮眾數。師曰。吾常於此切。(僧問曹山。先師道吾常於此切。意作么生。山云。要頭便斫去。又問。雪峰。峰以拄杖劈口打云。我亦曾到洞山來)會下有老宿去云巖回。師問。汝去云巖。作甚麼。宿曰。不會。師代曰。堆堆地。師行腳時。會一官人曰。三祖信心銘弟子擬注。師曰。才有是非。紛然失心。作么生注。(法眼代云。恁么則弟子不注也)師看稻次。見朗上座牽牛。師曰。這個牛須好看。恐傷人苗稼。朗曰。若是好

【現代漢語翻譯】審是甚麼行？（審：詳細，仔細；行：修行）僧人於是說了這句話。萸（人名，此處指一位禪師）說：『佛行，佛行。』僧人回去告訴了他的老師。老師說：『幽州還算可以，最苦的是新羅。（幽州：中國古代地名；新羅：古代朝鮮半島國家）』（東禪齊評論說：『這句話還有疑問嗎？如果有，那麼哪裡不對？如果沒有，他又說最苦的是新羅，還能檢查出來嗎？他說，修行不是沒有，有覺悟就錯了，卻讓人再問是什麼行，又說是佛行。那個僧人是會了問，還是不會了問？請判斷。』）僧人又問：『如何是沙門行？（沙門：出家修道的人；行：修行）』老師說：『頭長三尺，頸長二寸。』老師讓侍者拿著這句話去問三聖然和尚。（三聖然：人名，一位禪師）三聖在侍者的手上掐了一下。侍者回來告訴了老師，老師認可了。老師看見幽上座來了，急忙起身躲到禪床後面。幽上座說：『和尚為什麼要回避學人？』老師說：『我以為你沒看見我這個老和尚。』問：『如何是玄中又玄？（玄中又玄：道家語，指深奧中的深奧）』老師說：『如死人舌。』老師洗缽的時候，看見兩隻烏鴉爭奪一隻蝦蟆。有僧人便問：『這個因什麼到這個地步？』老師說：『只為阇黎。（阇黎：梵語，指弟子）』問：『如何是毗盧師法身主？（毗盧師法身主：指佛的法身）』老師說：『禾莖粟干。』問：『三身之中，哪個身不墮眾數？（三身：佛的三種化身；眾數：輪迴）』老師說：『吾常於此切。』（有僧人問曹山：『先師說「吾常於此切」，是什麼意思？』曹山說：『要頭便砍去。』又問雪峰，雪峰用拄杖劈口打去，說：『我也曾到洞山來。』）會下有個老修行從云巖回來。老師問：『你去云巖，做什麼？』老修行說：『不會。』老師代替他說：『堆堆地。』老師行腳的時候，遇到一個官員說：『三祖信心銘，弟子想註解。』老師說：『才有是非，紛然失心，怎麼註解？』（法眼代替他說：『這樣的話，弟子就不註解了。』）老師看稻子的時候，看見朗上座牽著牛。老師說：『這頭牛須要好好看管，恐怕傷害了別人的莊稼。』朗上座說：『如果是好

【English Translation】『What kind of practice is it?』 The monk then spoke these words. Yu (a name, referring to a Zen master here) said, 『Buddha practice, Buddha practice.』 The monk went back and told his teacher. The teacher said, 『Youzhou is still acceptable, the most difficult is Silla (Youzhou: an ancient place name in China; Silla: an ancient Korean kingdom).』 (Dongchan Qi commented, 『Is there any doubt about this statement? If so, where is it wrong? If not, he also said that the most difficult is Silla, can it be examined? He said that practice is not without it, but enlightenment is wrong, and he asked again what kind of practice it is, and said it was Buddha practice. Did that monk ask with understanding, or without understanding? Please judge.』) The monk then asked, 『What is the practice of a Shramana? (Shramana: a monk who has left home to practice; practice: cultivation)』 The teacher said, 『The head is three feet long, and the neck is two inches long.』 The teacher asked the attendant to take these words to ask Zen Master Sansheng Ran (Sansheng Ran: a name, a Zen master). Sansheng pinched the attendant's hand. The attendant returned and told the teacher, and the teacher approved. The teacher saw Abbot You coming and hurriedly got up and hid behind the Zen bed. Abbot You said, 『Why is the abbot avoiding the student?』 The teacher said, 『I thought you didn't see this old monk.』 Asked, 『What is the profound within the profound? (The profound within the profound: a Taoist term, referring to the deepest of the deep)』 The teacher said, 『Like a dead man's tongue.』 When the teacher was washing his bowl, he saw two crows fighting over a toad. A monk then asked, 『Why did this happen?』 The teacher said, 『Only for the sake of the Acharya (Acharya: Sanskrit, referring to a disciple).』 Asked, 『What is the Dharmakaya master of Vairocana? (Dharmakaya master of Vairocana: referring to the Dharmakaya of the Buddha)』 The teacher said, 『Rice stalks and millet stalks.』 Asked, 『Among the three bodies, which body does not fall into the multitude? (Three bodies: the three bodies of the Buddha; multitude: samsara)』 The teacher said, 『I often cut here.』 (A monk asked Caoshan, 『The former teacher said 「I often cut here,」 what does it mean?』 Caoshan said, 『Cut off the head if you want it.』 He also asked Xuefeng, and Xuefeng struck him in the mouth with his staff, saying, 『I have also been to Dongshan.』) There was an old practitioner in the assembly who returned from Yunyan. The teacher asked, 『What did you do when you went to Yunyan?』 The old practitioner said, 『I don't know.』 The teacher said for him, 『Piled up.』 When the teacher was traveling, he met an official who said, 『The disciple intends to annotate the Third Patriarch's Xin Xin Ming.』 The teacher said, 『As soon as there is right and wrong, the mind is confused, how can you annotate it?』 (Fayan said for him, 『In that case, the disciple will not annotate it.』) When the teacher was looking at the rice, he saw Abbot Lang leading the ox. The teacher said, 『This ox must be well taken care of, lest it harm other people's crops.』 Abbot Lang said, 『If it is good』

牛。應不傷人苗稼。僧問。如何是青山白雲父。師曰。不森森者是曰如何是白雲青山兒。師曰。不辯東西者是。曰如何是白雲終日倚。師曰。去離不得。曰如何是青山總不知。師曰。不顧視者是。問清河彼岸是甚麼草。師曰。是不萌之草。師作五位君臣頌曰。正中偏。三更初夜月明前。莫怪相逢不相識。隱隱猶懷舊日嫌。偏中正。失曉老婆逢古鏡。分明覿面別無真。休更迷頭猶認影。正中來。無中有路隔塵埃。但能不觸當今諱。也勝前朝斷舌才。兼中至。兩刃交鋒不須避好手猶如火里蓮。宛然自有沖天志。兼中到。不落有無誰敢和。人人盡欲出常流。摺合還歸炭里坐。上堂。向時作么生。奉時作么生。功時作么生。共功時作么生。功功時作么生。僧問。如何是向。師曰。吃飯時作么生。曰如何是奉。師曰。背時作么生。曰如何是功。師曰。放下钁頭時作么生。曰如何是共功。師曰。不得色。曰如何是功功。師曰。不共。乃示頌曰聖主由來法帝堯。御人以禮曲龍腰。有時鬧市頭邊過。到處文明賀聖朝。

凈洗濃妝為阿誰。子規聲里勸人歸。百花落盡啼無盡。更向亂峰深處啼。

枯木花開劫外春。倒騎玉象趁麒麟。而今高隱千峰外。月皎風清好日辰。

眾生諸佛不相侵。山自高兮水自深。萬別千差明底

【現代漢語翻譯】現代漢語譯本：牛（指耕牛）。應該不傷害田里的莊稼。有僧人問：『什麼是青山白雲的父親？』師父說：『不茂盛的就是。』僧人問：『什麼是白雲青山的兒子？』師父說：『不辨東西的就是。』僧人問：『什麼是白雲整天依傍？』師父說：『離不開。』僧人問：『什麼是青山總不知道？』師父說：『不顧視的就是。』問：『清河彼岸是什麼草？』師父說：『是不萌芽的草。』師父作五位君臣頌說：『正中偏，三更半夜月亮升起之前。莫怪相逢不相識，隱隱約約還懷有舊日的嫌隙。偏中正，天亮時老婦遇到古鏡。分明面對面卻認不出真容，休要再執迷不悟，仍然把鏡中影當成自己。正中來，無中生有之路隔著塵埃。只要不觸犯當今的禁忌，也勝過前朝那些被割掉舌頭的人才。兼中至，兩刃相交鋒，不必躲避，好手就好像火中的蓮花，天然自有沖天的志向。兼中到，不落入有無的分別，誰敢附和？人人都想超出常人的行列，最終還是折返回到炭堆里坐。』上堂說法。『過去時怎麼樣？奉行時怎麼樣？成功時怎麼樣？共同成功時怎麼樣？成功之後的成功時怎麼樣？』有僧人問：『什麼是過去？』師父說：『吃飯時怎麼樣？』僧人問：『什麼是奉行？』師父說：『違背時怎麼樣？』僧人問：『什麼是成功？』師父說：『放下鋤頭時怎麼樣？』僧人問：『什麼是共同成功？』師父說：『不要得意忘形。』僧人問：『什麼是成功之後的成功？』師父說：『不共同。』於是作頌說：『聖明的君主向來傚法帝堯，用禮儀來駕馭臣民，委婉地屈尊。有時在熱鬧的街市邊經過，到處都是文明的景象，人們都在慶賀聖明的朝代。』『洗凈濃艷的妝容是爲了誰？杜鵑鳥的叫聲中勸人歸去。百花凋落，啼叫沒有窮盡，更向著亂石叢生的山峰深處啼叫。』『枯木開花，如同劫難之外的春天。倒騎著玉象追趕麒麟。如今高隱在千峰之外，月亮皎潔，清風徐來，真是美好的日子。』『眾生和諸佛互不侵犯，山自然高聳，水自然深邃。萬種差別，千種差異，明白根本的道理。』

【English Translation】 English version: Ox. It should not harm the seedlings in the fields. A monk asked: 'What is the father of green mountains and white clouds?' The master said: 'That which is not lush is.' The monk asked: 'What is the son of white clouds and green mountains?' The master said: 'That which does not distinguish east and west is.' The monk asked: 'What is the white cloud leaning on all day long?' The master said: 'Cannot be separated from.' The monk asked: 'What is the green mountain that knows nothing?' The master said: 'That which does not look at it is.' Asked: 'What kind of grass is on the other side of Qinghe (Qing River)?' The master said: 'It is grass that does not sprout.' The master composed a song of the Five Ranks of Lord and Minister, saying: 'Correct within the biased, before the bright moon in the early night of the third watch. Don't be surprised if we meet and don't recognize each other, faintly still harboring old grudges. Biased within the correct, an old woman encounters an ancient mirror at dawn. Clearly face to face, yet unable to recognize the true face, stop being deluded and still regard the reflection as yourself. Correct coming, the road from nothingness is separated by dust. As long as you don't touch the current taboos, it's better than the talents of the previous dynasty who had their tongues cut off. Comprehensive arriving, there is no need to avoid the clash of two blades, a good hand is like a lotus in the fire, naturally possessing the ambition to soar to the sky. Comprehensive reaching, not falling into the distinction of existence and non-existence, who dares to echo? Everyone wants to transcend the ordinary ranks, but in the end, they return to sit in the charcoal pile.' Ascending the hall to preach. 'How is it in the past? How is it in practice? How is it in success? How is it in shared success? How is it in success after success?' A monk asked: 'What is the past?' The master said: 'How is it when eating?' The monk asked: 'What is practice?' The master said: 'How is it when going against the times?' The monk asked: 'What is success?' The master said: 'How is it when putting down the hoe?' The monk asked: 'What is shared success?' The master said: 'Do not be complacent.' The monk asked: 'What is success after success?' The master said: 'Not shared.' Then he composed a verse saying: 'The sage ruler has always followed Emperor Yao (a legendary Chinese ruler), using etiquette to govern the people, bending the dragon waist in a tactful manner. Sometimes passing by the bustling streets, everywhere is a scene of civilization, people are celebrating the sage dynasty.' 'For whom do you wash away the heavy makeup? The cuckoo's cry urges people to return. The hundred flowers have fallen, and the crying is endless, even more so crying in the depths of the chaotic peaks.' 'The withered tree blooms, like spring outside the kalpa (aeon). Riding an jade elephant backwards, chasing the Qilin (a mythical Chinese creature). Now hidden high beyond the thousand peaks, the moon is bright, the breeze is gentle, truly a beautiful day.' 'Sentient beings and all Buddhas do not infringe upon each other, the mountain is naturally high, and the water is naturally deep. Ten thousand differences, a thousand variations, understand the fundamental principle.'

事。鷓鴣啼處百花新。

頭角才生已不堪。擬心求佛好羞慚。迢迢空劫無人識。肯向南詢五十三。

師因曹山辭。遂囑曰。吾在云巖先師處。親印寶鏡三昧。事窮的要今付于汝。詞曰。如是之法。佛祖密付。汝今得之。宜善保護。銀碗盛雪。明月藏鷺類之弗齊。混則知處。意不在言。來機亦赴。動成窠臼。差落顧佇。背觸俱非。如大火聚。但形文彩。即屬染污。夜半正明。天曉不露。為物作則。用㧞諸苦。雖非有為。不是無語。如臨寶鏡。形影相睹。汝不是渠。渠正是汝。如世嬰兒。五相完具。不去不來。不起不住。婆婆和和。有句無句。終不得物。語未正故。重離六爻。偏正回互。疊而為三。變盡成五。如荎(徒結切)草味。如金剛杵。正中妙挾。敲唱雙舉。通宗通涂。挾帶挾路。錯然則吉。不可犯忤。天真而妙。不屬迷悟。因緣時節。寂然昭著。細入無間。大絕方所。毫忽之差。不應律呂。今有頓漸。緣立宗趣。宗趣分矣。即是規矩。宗通趣極。真常流注。外寂中搖。系駒伏鼠。先聖悲之。為法檀度。隨其顛倒。以緇為素。顛倒想滅。肯心自許。要合古轍。請觀前古。佛道垂成。十劫觀樹。如虎之缺。如馬之馵(之戍切)以有下劣。寶幾珍御。以有驚異。貍奴白牯。羿以巧力。射中百步。箭鋒相直。

【現代漢語翻譯】現代漢語譯本：鷓鴣啼鳴之處，百花煥然一新。

頭角剛剛顯露，就已經讓人感到難以承受。想要通過思慮來求佛，實在令人羞愧。漫長的空劫之中，無人能夠認識真理。誰肯向南參訪五十三位善知識呢？

老師因為曹山要離開，於是囑咐他說：『我在云巖先師那裡，親自印證了《寶鏡三昧》。其中最精要的內容，現在交付給你。』其辭曰：『如是之法，佛祖秘密傳付。你現在得到了它，應該好好保護。如同銀碗盛著雪，明月藏著白鷺。類似的事物並不相同，混合在一起才能知曉其所在。意境不在言語之中，來機也要應付。一動就成了固定的模式，稍微差錯就會顧此失彼。背離和觸犯都是錯誤的，如同巨大的火堆，只要有形狀和文采，就屬於染污。夜半時分光明正大，天亮時分卻不顯露。為萬物作法則，用來拔除各種痛苦。雖然不是有為法，但也不是沒有言語。如同面對寶鏡，形狀和影子互相照見。你不是它，它正是你。如同世間的嬰兒，五種相貌完全具備。不去不來，不生不住。婆婆和和，有句無句。始終無法得到實物，因為言語還沒有真正到位。重卦的六爻，偏正互相回互。重疊成為三爻，變化窮盡成為五爻。如同荎草的味道，如同金剛杵。正中巧妙地挾持，敲擊和歌唱同時舉起。通達宗門，通達世俗，挾帶和挾路。錯雜反而吉祥，不可冒犯違逆。天真而玄妙，不屬於迷惑和覺悟。因緣時節到來，寂靜而明顯。細微到沒有間隙，廣大到沒有方所。毫釐的差別，也不應和音律。現在有頓悟和漸悟，因為緣起而建立宗趣。宗趣一旦區分開來，就是規矩。宗門通達，趣向達到極致，真常之性自然流注。外表寂靜，內心搖動，如同繫著的馬和馴服的鼠。先聖對此感到悲憫，所以用佛法來佈施度化。隨著眾生的顛倒，把黑色的染成白色的。顛倒的妄想滅除，肯定的心自然允許。想要符合古人的足跡，請看前古。佛道即將成就，十劫都在觀樹。如同老虎的殘缺，如同白馬的白蹄，因為有了下劣之處，寶貴的幾案才被視為珍御。因為有了驚異之處，野貓和白牛才被重視。后羿憑藉巧妙的射箭技術，射中百步之外的目標，箭鋒筆直相連。'

【English Translation】 English version: Where the partridge sings, a hundred flowers are renewed.

The horns have barely sprouted, yet it's already unbearable. To seek Buddhahood through thought is truly shameful. In the vast emptiness of eons, no one recognizes the truth. Who would willingly seek guidance from the fifty-three good advisors in the south?

Because Caoshan was leaving, the teacher instructed him, saying: 'At the place of my late teacher Yunyan, I personally verified the Baojing Sanmei (Jewel Mirror Samadhi). Now I entrust you with its most essential points.' The words say: 'Such is the Dharma, secretly transmitted by the Buddhas and Patriarchs. Now that you have obtained it, you should protect it well. Like snow in a silver bowl, a white heron hidden in the bright moon. Similar things are not the same; when mixed, one knows where it is. The meaning is not in words; one must also respond to the occasion. Movement becomes a fixed pattern; a slight error leads to looking after one thing and losing another. Turning away and touching are both wrong, like a great fire. As soon as there is form and ornamentation, it is defiled. At midnight, it is brightly illuminated; at dawn, it is not revealed. It serves as a model for all things, used to eradicate all suffering. Although it is not conditioned action, it is not without speech. Like facing a precious mirror, form and shadow see each other. You are not it; it is precisely you. Like a newborn infant, with all five characteristics complete. It neither goes nor comes, neither arises nor abides. Babbling and harmonious, with or without words. One can never obtain the object, because the words are not yet correct. The six lines of the doubled trigram, the partial and the complete reciprocate each other. Doubled to become three, the changes exhaustively become five. Like the taste of chi (a kind of grass), like a vajra (diamond scepter). The center skillfully holds, striking and singing are raised together. Penetrating the doctrine, penetrating the mundane, carrying and leading the way. Confusion is auspicious; one must not offend or disobey. Naturally true and wondrous, it does not belong to delusion or enlightenment. When the conditions and time arrive, it is silently and clearly manifested. It enters the infinitesimal, vast beyond location. A hair's breadth of difference does not accord with the musical scale. Now there are sudden and gradual, based on conditions to establish the doctrine and purpose. Once the doctrine and purpose are distinguished, they are the rules. When the doctrine is penetrated and the purpose is reached, the true and constant nature flows naturally. Outwardly still, inwardly shaking, like a tethered horse and a subdued rat. The ancient sages grieved for this, so they used the Dharma to give and liberate. Following their inversion, they dyed the black white. When inverted thoughts are extinguished, the affirmative mind naturally allows. If you want to conform to the tracks of the ancients, please look at the past. The Buddha Way was about to be accomplished; for ten kalpas, he observed the tree. Like the tiger's defect, like the white hoof of the horse, because there is inferiority, the precious table is regarded as a treasure. Because there is surprise, the wildcat and the white cow are valued. Yi, with his skillful archery, shot the target a hundred paces away, the arrowheads straight and connected.'

巧力何預。木人方歌。石女起舞。非情識到。寧容思慮。臣奉于君。子順於父。不順非孝。不奉非輔。潛行密用。如愚若魯。但能相續。名主中主。師又曰。末法時代。人多幹慧。若要辯驗真偽。有三種滲漏。一曰。見滲漏。機不離位。墮在毒海。二曰。情滲漏。滯在向背。見處偏枯。三曰。語滲漏。究妙失宗。機昧終始。濁智流轉。於此三種子宜知之。又綱要偈三首。一敲唱俱行。偈曰。金針雙鎖備。葉路隱全該。寶印當風妙。重重錦縫開。二金鎖玄路。偈曰。互動明中暗。功齊轉覺難。力窮忘進退。金鎖網鞔鞔。三不墮凡聖。(亦名理事不涉)偈曰。事理俱不涉。回照絕幽微。背風無巧拙。電火爍難追。上堂。道無心合人。人無心合道。欲識箇中意。一老一不老。(后僧問曹山。如何是一老。山云。不扶持云。如何是一不老。山云。枯木。僧又舉似逍遙忠。忠云。三從六義)。

問僧。世間何物最苦。曰地獄最苦。師曰。不然。在此衣線下。不明大事。是名最苦。師與密師伯行次。指路傍院曰。裡面有人。說心說性。伯曰。是誰。師曰。被師伯一問。直得去死十分。伯曰。說心說性底誰。師曰。死中得活。問僧。名甚麼。曰某甲。師曰。阿那個是阇黎主人公。曰見祗對。次師曰。苦哉苦哉。今時人例皆如此

【現代漢語翻譯】現代漢語譯本『巧力何預』（運用技巧有何用處）。『木人方歌』（木偶正在唱歌）。『石女起舞』（石女開始跳舞）。如果不是情識到了極點，怎麼能容得下思慮呢？臣子侍奉君主，兒子順從父親，不順從就不是孝，不侍奉就不是輔佐。暗中執行，秘密使用，好像愚笨遲鈍一樣。只要能夠相續不斷，就能成為主人中的主人。師父又說：『末法時代，人們大多是干慧（只有知識而無實證）。如果要辨別真偽，有三種滲漏。第一種叫做見滲漏，機用不離本位，就會墮入毒海。第二種叫做情滲漏，滯留在順從或背離中，見解就會偏頗枯竭。第三種叫做語滲漏，探究精妙反而失去宗旨，機用迷惑而不知始終。濁智流轉不定。對於這三種情況，你們應該瞭解。』又有綱要偈三首：一、敲唱俱行。偈語說：『金針雙鎖完備，葉路隱藏全部。寶印迎風顯妙，重重錦縫打開。』二、金鎖玄路。偈語說：『互動明中暗，功齊轉覺難。力窮忘進退，金鎖網鞔鞔。』三、不墮凡聖（也叫理事不涉）。偈語說：『事理俱不涉，回照絕幽微。背風無巧拙，電火爍難追。』上堂說法：『道無心而與人相合，人無心而與道相合。想要知道其中的意思，就是一老一不老。』（後來有僧人問曹山（人名），『如何是一老？』曹山說：『不扶持。』僧人問：『如何是一不老？』曹山說：『枯木。』僧人又把這話告訴了逍遙忠（人名），逍遙忠說：『三從六義。』）問僧人：『世間什麼東西最苦？』僧人說：『地獄最苦。』師父說：『不是這樣。就在這身衣服之下，不明白大事，這才是最苦。』師父與密師伯（人名）一起行走，指著路旁的院子說：『裡面有人，在說心說性。』密師伯問：『是誰？』師父說：『被師伯這一問，簡直要去死十分。』密師伯問：『說心說性的是誰？』師父說：『死中得活。』問僧人：『叫什麼名字？』僧人說：『某甲。』師父說：『哪個是阇黎（老師）的主人公？』僧人說：『見祗對（現在應對的人）。』師父說：『苦啊苦啊！現在的人都這樣。』

【English Translation】 English version 『What use is skill?』『The wooden man is singing.』『The stone woman is dancing.』 If it were not for the extreme of emotional knowledge, how could it accommodate thoughts? The minister serves the ruler, the son obeys the father; disobedience is not filial piety, not serving is not assisting. Operate secretly, use secretly, like being foolish and dull. As long as it can continue uninterruptedly, it can become the master of masters. The master also said: 『In the Dharma-ending age, people mostly have dry wisdom (only knowledge without real proof). If you want to distinguish between true and false, there are three kinds of leakage. The first is called view leakage, the machine does not leave its position, and it will fall into the sea of poison. The second is called emotional leakage, staying in obedience or disobedience, and the view will be biased and exhausted. The third is called language leakage, exploring the subtle but losing the purpose, the machine is confused and does not know the beginning and the end. Turbid wisdom flows and changes. You should know these three situations.』 There are also three essential verses: 1. Knocking and singing go together. The verse says: 『The golden needle double lock is complete, the leaf path hides everything. The treasure seal shows its subtlety in the wind, and the layers of brocade seams are opened.』 2. The golden lock mysterious path. The verse says: 『Interactively bright in the dark, the work is difficult to turn together. When the strength is exhausted, forget to advance and retreat, the golden lock net is tight.』 3. Not falling into the ordinary and the holy (also called things and principles are not involved). The verse says: 『Things and principles are not involved, looking back is extremely subtle. Against the wind, there is no skill or clumsiness, and the electric fire is difficult to chase.』 Ascending the hall to preach: 『The Tao combines with people without intention, and people combine with the Tao without intention. If you want to know the meaning of it, it is one old and one not old.』 (Later, a monk asked Caoshan (name of a person), 『What is one old?』 Caoshan said: 『Not supporting.』 The monk asked: 『What is one not old?』 Caoshan said: 『Dry wood.』 The monk told this to Xiaoyao Zhong (name of a person), and Xiaoyao Zhong said: 『Three obediences and six virtues.』) Asked the monk: 『What is the most bitter thing in the world?』 The monk said: 『Hell is the most bitter.』 The master said: 『It is not like that. Under this garment, not understanding the great matter, this is the most bitter.』 The master and Mi Shibo (name of a person) were walking together, pointing to the courtyard beside the road and said: 『There are people inside, talking about the mind and the nature.』 Mi Shibo asked: 『Who is it?』 The master said: 『Being asked by Shibo, I am going to die ten points.』 Mi Shibo asked: 『Who is talking about the mind and the nature?』 The master said: 『Living from death.』 Asked the monk: 『What is your name?』 The monk said: 『Moujia.』 The master said: 『Which is the master of the Ajari (teacher)?』 The monk said: 『Seeing the response (the person who is responding now).』 The master said: 『Bitter, bitter! People nowadays are all like this.』

。祇認得驢前馬後底。將為自己佛法平沈此之是也。賓中主尚未分。如何辯得主中主。僧便問。如何是主中主。師曰。阇黎自道取。曰某甲道得即是賓中主。(云居代云。某甲道得不是賓中主)如何是主中主。師曰。恁么道即易。相續也大難。遂示頌曰。嗟見今時學道流。千千萬萬認門頭。恰似入京朝聖主。祇到潼關便即休。師不安。令沙彌傳語云居。乃囑曰。他或問和尚安樂否。但道云巖路相次絕也。汝下此語須遠立。恐他打汝。沙彌領旨去傳語。聲未絕。早被云居打一棒。沙彌無語。(同安顯代云。恁么則云巖一枝不墜也。云居錫云。上座且道云巖路絕不絕。崇壽稠雲。古人打此一棒。意作么生)師將圓寂。謂眾曰。吾有閑名在世。誰人為吾除得。眾皆無對。時沙彌出曰。請和尚法號。師曰。吾閑名已謝。(石霜云。無人得他肯。云居云。若有閑名非吾先師。曹山云。從古至今無人辯得。疏山云。龍有出水之機。無人辯得)。

僧問。和尚違和。還有不病者也無。師曰。有曰。不病者還看和尚否。師曰。老僧看他有分。曰。未審和尚如何看他。師曰。老僧看時不見有病。師乃問僧。離此殼漏子。向甚麼處與吾相見。僧無對。師示頌曰。學者恒沙無一悟。過在尋他舌頭路。欲得忘形泯軌跡。努力慇勤空里步。

【現代漢語翻譯】現代漢語譯本：只認識驢前馬後的東西，就以為自己的佛法已經達到高深境界，這實在是賓中主（賓：客人，主：主人，賓中主指在客人的位置上充當主人）尚未分清。如何能辨別主中主（主人中的主人，指真正的佛法）呢？有僧人便問：『如何是主中主？』師父說：『你自個兒說來。』僧人說：『我說的就是賓中主。』（云居禪師評論說：『我說的就不是賓中主。』）『如何是主中主？』師父說：『這樣說很容易，但要相續不斷就太難了。』於是作偈頌說：『可嘆如今的學道之人，千千萬萬只認得門頭。恰似入京朝拜聖主，只到潼關便停了下來。』師父身體不適，讓沙彌傳話給云居禪師，並囑咐說：『他如果問和尚是否安樂，你就說云巖禪師的路快要斷絕了。』你說了這句話要站遠一點，恐怕他打你。沙彌領命去傳話，話音未落，就被云居禪師打了一棒，沙彌無話可說。（同安顯禪師評論說：『這樣說來，云巖禪師的一脈就沒有斷絕。』云居禪師說：『上座，你說說云巖禪師的路是斷絕了還是沒有斷絕？』崇壽稠禪師說：『古人打這一棒，意圖是什麼？』）師父將要圓寂，對眾人說：『我有個虛名在世上，誰能為我除去？』眾人都無言以對。這時，沙彌出來說：『請問和尚的法號。』師父說：『我的虛名已經謝絕了。』（石霜禪師說：『沒有人能得到他的認可。』云居禪師說：『如果有虛名，就不是我的先師。』曹山禪師說：『從古至今沒有人能辨別出來。』疏山禪師說：『龍有出水的時機，沒有人能辨別出來。』）有僧人問：『和尚您身體不適，還有不生病的人嗎？』師父說：『有。』僧人說：『不生病的人還來看和尚您嗎？』師父說：『老僧我看他有我的緣分。』僧人說：『不知和尚您如何看他？』師父說：『老僧我看他時，不見有病。』師父於是問僧人：『離開這個軀殼，到什麼地方與我相見？』僧人無言以對。師父作偈頌說：『學者如恒河沙數卻沒有一人覺悟，過錯在於尋找他人舌頭上的路。想要忘卻形體泯滅軌跡，就要努力慇勤地在空中行走。』

【English Translation】 English version: They only recognize what's before the donkey and behind the horse, taking their own understanding as the profound depths of the Buddha-dharma. The guest within the host is not yet distinguished; how can they discern the host within the host? A monk then asked, 'What is the host within the host?' The master said, 'You tell me yourself.' The monk said, 'What I can say is the guest within the host.' (Yunju commented: 'What I can say is not the guest within the host.') 'What is the host within the host?' The master said, 'To say it like that is easy, but to continue it is very difficult.' Then he presented a verse, saying: 'Alas, seeing the seekers of the Way today, countless recognize only the entrance. It's just like entering the capital to pay homage to the holy ruler, only reaching Tongguan before stopping.' The master felt unwell and instructed a novice to convey a message to Yunju, saying, 'If he asks whether the abbot is at peace, just say that Yunyan's path is about to be cut off.' After you say this, stand far away, lest he strike you.' The novice received the instruction and went to convey the message. Before the words were finished, he was struck by Yunju with a staff, and the novice was speechless. (Tongan Xian commented: 'In that case, Yunyan's branch has not fallen.' Yunju said: 'Venerable, tell me, is Yunyan's path cut off or not?' Chongshou Chou said: 'What was the intention of the ancients in striking this blow?') The master, nearing his parinirvana (final passing), said to the assembly, 'I have a useless name in the world; who can remove it for me?' None of the assembly could answer. At that time, the novice came forward and said, 'Please, what is the abbot's Dharma name?' The master said, 'My useless name has already been relinquished.' (Shishuang said: 'No one can get his approval.' Yunju said: 'If there is a useless name, it is not my late teacher.' Caoshan said: 'From ancient times until now, no one has been able to discern it.' Shushan said: 'The dragon has the opportunity to emerge from the water, but no one can discern it.') A monk asked, 'Venerable, you are unwell; is there anyone who is not sick?' The master said, 'There is.' The monk said, 'Does the one who is not sick still look upon the venerable?' The master said, 'The old monk has a share in seeing him.' The monk said, 'I don't know how the venerable looks upon him.' The master said, 'When the old monk looks, he sees no sickness.' The master then asked the monk, 'Apart from this leaky shell, where will you meet me?' The monk had no reply. The master presented a verse, saying: 'Scholars are like the sands of the Ganges, yet none awaken; the fault lies in seeking the path on the tongues of others. If you wish to forget form and obliterate traces, strive diligently to walk in the empty sky.'

乃命剃髮澡身。披衣聲鐘。辭眾儼然坐化。時大眾號慟移晷不止。師忽開目。謂眾曰。出家人心不附物是真修行。勞生惜死哀悲何益。復令主事辦愚癡齋。眾猶慕戀不已。延七日食具方備。師亦隨眾齋畢。乃曰。僧家無事。大率臨行之際。勿須喧動。遂歸丈室端坐長往。當咸通十年三月。壽六十三。臘四十二。謚悟本禪師。塔曰慧覺。

青原下五世

洞山價禪師法嗣

撫州曹山本寂禪師

泉州莆田黃氏子。少業儒。年十九。往福州靈石出家。二十五登戒。尋謁洞山。山問。阇黎名甚麼。師曰。本寂。山曰。那個聻。師曰。不名本寂。山深器之。自此入室盤桓數載。乃辭去。山遂密授洞上宗旨。復問曰。子向甚麼處去。師曰。不變異處去。山曰。不變異處豈有去邪。師曰。去亦不變異。遂往曹溪禮祖塔。回吉水。眾向師名乃請開法。師志慕六祖遂名山為曹。尋值賊亂乃之宜黃。有信士王若一。舍何王觀請師住持。師更何王為荷玉。由是法席大興。學者云萃。洞山之宗。至師為盛。師因僧問五位君臣旨訣。師曰。正位即空界。本來無物。偏位。即色界。有萬象形。正中偏者。背理就事。偏中正者。舍事入理。兼帶者。冥應眾緣不墮諸有。非染非凈。非正非偏。故曰虛玄大道。無著真宗。從上先德

【現代漢語翻譯】現代漢語譯本：於是（有人）命令（為他）剃髮洗身，披上袈裟，敲響鐘聲。他向眾人告別，安詳地坐化。當時大眾號啕大哭，時間很久都停不下來。禪師忽然睜開眼睛，對眾人說：『出家人心不執著于外物才是真正的修行，徒勞地貪生怕死，哀傷悲痛有什麼用呢？』又讓主管僧人準備『愚癡齋』（為亡者祈福的齋飯）。眾人仍然依依不捨。過了七天，齋飯才準備好。禪師也隨同大眾一起吃齋飯。然後說：『僧人本應無事，大概在臨終之際，不要喧譁吵鬧。』於是回到自己的房間，端坐而逝。時間是咸通十年三月，享年六十三歲，僧臘四十二年。謚號為悟本禪師，塔名為慧覺。

青原行思禪師下第五世

洞山良價禪師的法嗣

撫州曹山本寂禪師

泉州莆田人，俗姓黃。年少時學習儒學。十九歲時，前往福州靈石寺出家。二十五歲受具足戒。之後參訪洞山良價禪師。洞山問：『你叫什麼名字？』禪師回答：『本寂。』洞山說：『哪個是本寂？』禪師說：『不叫本寂。』洞山非常器重他。從此進入洞山的房間，住了幾年。然後告辭離開。洞山於是秘密地傳授了洞山宗的宗旨。又問：『你要到哪裡去？』禪師說：『到不變異的地方去。』洞山說：『不變異的地方難道還有去嗎？』禪師說：『去也是不變異。』於是前往曹溪，禮拜六祖慧能的塔。回到吉水，眾人仰慕禪師的名聲，於是請他開法。禪師仰慕六祖慧能，於是將山命名為曹山。不久遇到戰亂，於是前往宜黃。有信徒王若一，捨棄何王觀，請禪師住持。禪師將何王觀改為荷玉。因此，禪師的法席非常興盛，學者雲集。洞山宗，到禪師這裡最為興盛。禪師因為有僧人問『五位君臣』的旨訣。禪師說：『正位即是空界（一切皆空的境界），本來什麼都沒有。偏位，即是色界（物質世界），有萬象的形體。正中偏者，是背離真理而趨向事物。偏中正者，是捨棄事物而進入真理。兼帶者，是暗中適應各種因緣，不落入各種有（存在）之中。非染非凈，非正非偏，所以說是虛玄大道，無著真宗。』從前的先德（高僧大德）……

【English Translation】 English version: Thereupon, (someone) was ordered to shave his head and bathe his body, don the kasaya, and strike the bell. He bid farewell to the assembly and sat in serene samadhi. At that time, the assembly wailed and cried incessantly for a long time. The Chan master suddenly opened his eyes and said to the assembly: 'A renunciate whose mind is not attached to external things is a true practitioner. What is the use of toiling in life, fearing death, and grieving in sorrow?' He then instructed the abbot to prepare the 'Ignorance Meal' (a meal to pray for the deceased). The assembly was still reluctant to part. After seven days, the meal was finally prepared. The Chan master also joined the assembly in partaking of the meal. Then he said: 'Monks should be free from affairs. Generally, at the time of death, there should be no clamor or disturbance.' Thereupon, he returned to his room, sat upright, and passed away. The time was the third month of the tenth year of Xiantong, at the age of sixty-three, with forty-two years as a monk. His posthumous title was Chan Master Wuben, and his pagoda was named Huijue.

Fifth generation under Qingyuan Xingsi

Dharma heir of Chan Master Dongshan Liangjie

Chan Master Caoshan Benji of Fuzhou

A native of Putian, Quanzhou, with the surname Huang. In his youth, he studied Confucianism. At the age of nineteen, he went to Lingshi Temple in Fuzhou to become a monk. At the age of twenty-five, he received the full precepts. Later, he visited Chan Master Dongshan Liangjie. Dongshan asked: 'What is your name?' The Chan master replied: 'Benji.' Dongshan said: 'Which one is Benji?' The Chan master said: 'Not called Benji.' Dongshan greatly valued him. From then on, he stayed in Dongshan's room for several years. Then he bid farewell and left. Dongshan then secretly transmitted the principles of the Dongshan school. He also asked: 'Where are you going?' The Chan master said: 'Going to the place of non-change.' Dongshan said: 'How can there be going in the place of non-change?' The Chan master said: 'Going is also non-change.' Thereupon, he went to Caoxi to pay homage to the Sixth Patriarch Huineng's pagoda. Returning to Jishui, the assembly admired the Chan master's reputation, so they invited him to open the Dharma. The Chan master admired the Sixth Patriarch Huineng, so he named the mountain Caoshan. Soon after, he encountered war, so he went to Yihuang. A believer named Wang Ruoyi abandoned Hewang Temple and invited the Chan master to reside there. The Chan master changed Hewang Temple to Heyu. Therefore, the Chan master's Dharma seat flourished greatly, and scholars gathered. The Dongshan school flourished most under the Chan master. The Chan master, because a monk asked about the essential principles of the 'Five Ranks of Sovereign and Minister'. The Chan master said: 'The correct position is the realm of emptiness (the state where everything is empty), originally there is nothing. The biased position is the realm of form (the material world), with the forms of all phenomena. The correct within the biased is turning away from truth and moving towards things. The biased within the correct is abandoning things and entering truth. The combined is secretly adapting to all conditions, not falling into all existences. Neither defiled nor pure, neither correct nor biased, therefore it is called the Mysterious Great Way, the True School without attachment.' The former virtuous ones (high monks and virtuous ones)……

。推此一位。最妙最玄。當詳審辯明。君為正位。臣為偏位。臣向君。是偏中正。君視臣。是正中偏。君臣道合。是兼帶語。僧問如何是君。師曰。妙德尊寰宇。高明朗太虛。曰如何是臣。師曰。靈機弘聖道。真智利群生。曰如何是臣向君。師曰。不墮諸異趣。凝情望聖容。曰如何是君視臣。師曰。妙容雖不動。光燭本無偏。曰如何是君臣道合。師曰。混然無內外。和融上下平。師又曰。以君臣偏正言者。不欲犯中。故臣稱君不敢斥言。是也此吾法宗要。乃作偈曰。學者先須識自宗。莫將真際雜頑空。妙明體盡知傷觸。力在逢緣不借中。出語直教燒不著。潛行須與古人同。無身有事超岐路。無事無身落始終。復作五相。[○@(?/─)]偈曰。白衣須拜相。此事不為奇。積代簪纓者。休言落魄時。[○@(─/?)]偈曰。子時當正位。明正在君臣。未離兜率界。烏雞雪上行。[○@、]偈曰。𦦨里寒冰結。楊花九月飛。泥牛吼水面。木馬逐風嘶。○偈曰。王宮初降日。玉兔不能離。未得無功旨。人天何太遲。●偈曰。渾然藏理事。朕兆卒難明。威音王未曉。彌勒豈惺惺。稠布衲問。披毛帶角。是甚麼墮。師曰。是類墮。曰不斷聲色。是甚麼墮。師曰。是隨墮。曰不受食。是甚麼墮。師曰。是尊貴墮。乃曰。食者。

【現代漢語翻譯】現代漢語譯本：推究這一位（指自性）。最微妙最玄奧，應當詳細審察辨明。君為正位，臣為偏位。臣向君，是偏中正；君視臣，是正中偏。君臣之道相合，是兼帶語。僧人問：『如何是君？』師父說：『妙德尊貴遍寰宇，高明照朗滿太虛。』問：『如何是臣？』師父說：『靈機弘揚聖道，真智利益眾生。』問：『如何是臣向君？』師父說：『不墮落於各種異趣，凝聚心神仰望聖容。』問：『如何是君視臣？』師父說：『妙容雖然不動，光明照耀本無偏頗。』問：『如何是君臣道合？』師父說：『渾然一體無內外，和諧融洽上下平。』師父又說：『以君臣偏正來談論，是不想冒犯中道。所以臣稱呼君，不敢直接斥責，就是這個道理。』這是我法門的宗旨要領。於是作偈說：『學者首先必須認識自己的宗，不要將真際混雜于頑空。妙明之體一旦觸及就知受傷，力量在於逢緣而不借助於中。說出的話直接就能燒著，潛行須與古人相同。無身有事超越歧路，無事無身落入始終。』又作五相（指五種不同的境界或狀態）偈：『白衣須拜相，此事不為奇。積代簪纓者，休言落魄時。』（白衣：平民。簪纓：世代為官宦之家。）『子時當正位，明正在君臣。未離兜率界，烏雞雪上行。』（兜率界：彌勒菩薩所居之處。）『𦦨里寒冰結，楊花九月飛。泥牛吼水面，木馬逐風嘶。』『王宮初降日，玉兔不能離。未得無功旨，人天何太遲。』（玉兔：指月亮。）『渾然藏理事，朕兆卒難明。威音王未曉，彌勒豈惺惺。』（威音王：過去佛名。彌勒：未來佛。）稠布衲問：『披毛戴角，是什麼墮？』師父說：『是類墮。』問：『不斷聲色，是什麼墮？』師父說：『是隨墮。』問：『不受食，是什麼墮？』師父說：『是尊貴墮。』於是說：『食，是……』

【English Translation】 English version: Investigating this one (referring to self-nature). It is the most subtle and profound, and should be carefully examined and discerned. The ruler is the position of correctness, and the minister is the position of partiality. The minister facing the ruler is partiality within correctness; the ruler viewing the minister is correctness within partiality. The way of the ruler and minister uniting is a combined expression. A monk asked: 'What is the ruler?' The master said: 'Wonderful virtue honors the universe, high intelligence illuminates the vast void.' Asked: 'What is the minister?' The master said: 'Spiritual mechanism promotes the holy path, true wisdom benefits all beings.' Asked: 'What is the minister facing the ruler?' The master said: 'Not falling into various different paths, concentrating the mind and gazing at the holy countenance.' Asked: 'What is the ruler viewing the minister?' The master said: 'Although the wonderful countenance does not move, its light shines without any bias.' Asked: 'What is the way of the ruler and minister uniting?' The master said: 'Completely integrated without inside or outside, harmoniously blending up and down equally.' The master also said: 'Speaking in terms of the partiality and correctness of the ruler and minister is to avoid offending the middle way. Therefore, when a minister addresses the ruler, he dares not directly criticize, that is the reason.' This is the essential principle of my Dharma school. So he composed a verse saying: 'The student must first recognize his own school, do not mix the true realm with stubborn emptiness. Once the wonderful bright body is touched, one knows it is injured, the power lies in meeting conditions without relying on the middle. Words spoken directly can burn, hidden actions must be the same as the ancients. Without a body, there are affairs that transcend crossroads, without affairs and without a body, one falls into beginning and end.' He also composed verses on the five aspects (referring to five different realms or states): 'The commoner must bow to the minister, this matter is not strange. Those who have been officials for generations, do not speak of being down and out.' (Commoner: a civilian. Officials for generations: families who have been officials for generations.) 'The hour of Zi (11pm-1am) is the position of correctness, brightness is precisely in the ruler and minister. Not yet leaving the Tushita Heaven (Tushita Heaven: the place where Maitreya Bodhisattva resides), a black chicken walks on the snow.' (Tushita Heaven: the place where Maitreya Bodhisattva resides.) 'In the 𦦨 (unidentified character) cold ice forms, willow catkins fly in the ninth month. A mud cow roars on the water surface, a wooden horse chases the wind and neighs.' 'The day of the initial descent into the royal palace, the jade rabbit (the moon) cannot leave. Not yet obtaining the meaning of no effort, why is humanity and the heavens so slow?' (Jade rabbit: refers to the moon.) 'Completely concealing principle and affairs, the omens are difficult to understand. Even the Buddha Vipaśyin (Vipaśyin: name of a past Buddha) did not understand, how could Maitreya (Maitreya: the future Buddha) be awakened?' (Vipaśyin: name of a past Buddha. Maitreya: the future Buddha.) The monk Chou asked: 'Wearing fur and horns, what kind of transgression is it?' The master said: 'It is a transgression of kind.' Asked: 'Not ceasing sound and form, what kind of transgression is it?' The master said: 'It is a transgression of following.' Asked: 'Not accepting food, what kind of transgression is it?' The master said: 'It is a transgression of nobility.' Then he said: 'Food is...'

即是本分事。知有不取。故曰尊貴墮。若執。初心知有自己及聖位。故曰類墮。若初心知有己事回光之時。擯卻色聲香味觸法得寧謐。即成功勛。后卻不執六塵等事。隨分而昧。任之則礙。所以外道六師。是汝之師。彼師所墮。汝亦隨墮。乃可取食。食者。即是正命食也。亦是就六根門頭。見聞覺知。祇是不被他染污。將為墮。且不是同向前。均他本分事尚不取。豈況其餘事邪。師凡言墮。謂混不得類不齊。凡言初心者。所謂悟了同未悟耳。師作四禁偈曰。莫行心處路。不掛本來衣。何須正恁么。切忌未生時。僧問。學人通身是病。請師醫。師曰不醫。曰為甚麼不醫。師曰。教汝求生不得。求死不得。問沙門豈不是具大慈悲底人。師曰。是曰。忽遇六賊來時如何。師曰。亦須具大慈悲。曰如何具大慈悲。師曰。一劍揮盡。曰盡后如何。師曰。始得和同。問五位對賓時如何。師曰。汝即今問那個位。曰某甲從偏位中來。請師向正位中接。師曰。不接。曰為甚麼不接。師曰。恐落偏位中去。師卻問僧。祇如不接。是對賓。是不對賓。曰早是對賓了也。師曰。如是如是。問萬法從何而生。師曰。從顛倒生。曰不顛倒時。萬法何在。師曰在。曰在甚麼處。師曰。顛倒作么。問不萌之草。為甚麼能藏香象。師曰。阇黎幸是。作家

【現代漢語翻譯】現代漢語譯本：這就是自己的本分事。知道有（本分事）卻不取用，所以說是『尊貴墮』。如果執著，剛開始知道有自己以及聖位的存在，所以說是『類墮』。如果剛開始知道有自己的事情，在迴光返照的時候，摒棄色、聲、香、味、觸、法，得到寧靜，就成功了。之後卻不執著於六塵等事，隨著自己的能力而有所迷惑，任由它發展就會成為障礙。所以外道六師，是你的老師，他們墮落的地方，你也會跟著墮落，這樣才可以取食。『食』，就是正命食。也是在六根門頭，見聞覺知，只是不被它染污，將它當作墮落。而且不是像之前那樣，連他人的本分事都不取用，更何況是其他的事情呢？師父所說的『墮』，是指混雜不清，種類不齊。凡是說『初學者』，就是說悟了和沒悟一樣。師父作了四禁偈說：『不要走心意識的路，不要穿本來的衣服，何須這樣執著呢，切忌未生之時。』僧人問：『學人全身都是病，請師父醫治。』師父說：『不醫。』問：『為什麼不醫？』師父說：『教你求生不得，求死不得。』問：『沙門（指佛教出家人）難道不是具有大慈悲的人嗎？』師父說：『是。』問：『如果遇到六賊（指色、聲、香、味、觸、法六塵）來時怎麼辦？』師父說：『也必須具有大慈悲。』問：『如何具有大慈悲？』師父說：『一劍揮盡。』問：『揮盡之後如何？』師父說：『才能夠和同。』問：『五位（指禪宗的五種境界）對賓時如何？』師父說：『你現在問的是哪個位？』問：『我從偏位中來，請師父向正位中接引。』師父說：『不接引。』問：『為什麼不接引？』師父說：『恐怕落入偏位中去。』師父反問僧人：『像這樣不接引，是對賓，還是不對賓？』答：『早就是對賓了。』師父說：『如是如是。』問：『萬法從何而生？』師父說：『從顛倒生。』問：『不顛倒時，萬法在哪裡？』師父說：『在。』問：『在什麼地方？』師父說：『顛倒做什麼？』問：『不萌芽的草，為什麼能藏香象？』師父說：『阇黎（指僧人）幸好是作家。』

【English Translation】 English version: This is one's own inherent duty. Knowing there is (inherent duty) but not taking it up, therefore it is said to be 'noble downfall'. If one is attached, initially knowing there is oneself and the position of a sage, therefore it is said to be 'category downfall'. If initially knowing there is one's own affair, at the time of turning the light inward, rejecting form, sound, smell, taste, touch, and dharma, and attaining tranquility, then one has achieved merit. Afterwards, not being attached to the six dusts and other matters, being deluded according to one's capacity, and letting it develop will become an obstacle. Therefore, the six heretical teachers are your teachers; where those teachers fall, you will also fall, and only then can you take food. 'Food' is right livelihood. It is also at the six sense gates, seeing, hearing, perceiving, and knowing, simply not being defiled by them, and regarding it as a downfall. Moreover, it is not like before, not even taking up others' inherent duties, let alone other matters? The 'downfall' that the master speaks of refers to being mixed up and unclear, and the categories not being aligned. Whenever 'beginner' is mentioned, it means that enlightenment is the same as non-enlightenment. The master composed a four-prohibition verse saying: 'Do not walk the path of the mind, do not wear the original clothes, why be so attached, be wary of the time before birth.' A monk asked, 'This student's whole body is sick, please master cure it.' The master said, 'I will not cure it.' Asked, 'Why will you not cure it?' The master said, 'I will teach you to neither seek life nor seek death.' Asked, 'Aren't shramanas (referring to Buddhist monks) people with great compassion?' The master said, 'Yes.' Asked, 'What should be done if the six thieves (referring to the six dusts of form, sound, smell, taste, touch, and dharma) come?' The master said, 'One must also have great compassion.' Asked, 'How to have great compassion?' The master said, 'With one sword, wipe them all out.' Asked, 'What after wiping them all out?' The master said, 'Only then can there be harmony.' Asked, 'How is it when the five ranks (referring to the five realms of Zen Buddhism) face the guest?' The master said, 'Which rank are you asking about now?' Asked, 'I come from the biased rank, please master receive me into the correct rank.' The master said, 'I will not receive you.' Asked, 'Why will you not receive me?' The master said, 'I am afraid of falling into the biased rank.' The master asked the monk in return, 'Like this, not receiving, is it facing the guest, or not facing the guest?' Answered, 'It is already facing the guest.' The master said, 'So it is, so it is.' Asked, 'From where do the myriad dharmas arise?' The master said, 'They arise from inversion.' Asked, 'When there is no inversion, where are the myriad dharmas?' The master said, 'They are there.' Asked, 'Where are they?' The master said, 'What are you doing with inversion?' Asked, 'Why can the grass that does not sprout hide the fragrant elephant?' The master said, 'Bhikkhu (referring to a monk), you are fortunately a writer.'

又是。曹山作么。問三界擾擾。六趣昏昏。如何辨色。師曰。不辨色。曰為甚麼不辨色。師曰。若辨色即昏也。師聞鐘聲乃曰。阿㖿阿㖿。僧問。和尚作甚麼。師曰。打著我心。僧無對。(五祖戒代云。作賊人心虛)問維那甚處來。曰牽醋槽去來。師曰。或到險處又作么生牽。那無對。(云居代云。正好著力。疏山代云。切須放卻始得)問金峰志曰。作甚麼來。曰蓋屋來。師曰。了也未。曰。這邊則了。師曰。那邊事作么生。曰候下工日白和尚。師曰。如是如是。師一日入僧堂向火。有僧曰。今日好寒。師曰。須知有不寒者。曰誰是不寒者。師筴火示之。僧曰。莫道無人好。師拋下火。僧曰。某甲到這裡卻不會。師曰。日照寒潭明。更明。問不與萬法為侶者。是甚麼人。師曰。汝道洪州城裡。如許多人。甚麼處去。問眉與目還相識也無。師曰。不相識。曰為甚麼不相識。師曰。為同在一處。曰恁么則不分去也。師曰。眉且不是目。曰如何是目。師曰。端的去。曰如何是眉。師曰。曹山卻疑。曰和尚為甚麼卻疑。師曰。若不疑即端的去也。問如何是無刃劍。師曰。非淬鍊所成。曰用。者如何。師曰。逢者皆喪。曰不逢者如何。師曰。亦須頭落。曰逢者皆喪則固是。不逢者為甚麼頭落。師曰。不見道能盡一切。曰盡后如何

【現代漢語翻譯】又是。曹山（洞山良價弟子）作么。問：『三界（欲界、色界、無色界）擾擾，六趣（地獄、餓鬼、畜生、人、阿修羅、天）昏昏，如何辨色？』師曰：『不辨色。』曰：『為甚麼不辨色？』師曰：『若辨色即昏也。』師聞鐘聲乃曰：『阿㖿阿㖿。』僧問：『和尚作甚麼？』師曰：『打著我心。』僧無對。（五祖戒代云：『作賊人心虛。』）問：『維那（寺院中負責僧眾事務的僧人）甚處來？』曰：『牽醋槽去來。』師曰：『或到險處又作么生牽？』那無對。（云居代云：『正好著力。』疏山代云：『切須放卻始得。』）問金峰志曰：『作甚麼來？』曰：『蓋屋來。』師曰：『了也未？』曰：『這邊則了。』師曰：『那邊事作么生？』曰：『候下工日白和尚。』師曰：『如是如是。』師一日入僧堂向火，有僧曰：『今日好寒。』師曰：『須知有不寒者。』曰：『誰是不寒者？』師筴火示之。僧曰：『莫道無人好。』師拋下火。僧曰：『某甲到這裡卻不會。』師曰：『日照寒潭明，更明。』問：『不與萬法為侶者，是甚麼人？』師曰：『汝道洪州城裡，如許多人，甚麼處去？』問：『眉與目還相識也無？』師曰：『不相識。』曰：『為甚麼不相識？』師曰：『為同在一處。』曰：『恁么則不分去也？』師曰：『眉且不是目。』曰：『如何是目？』師曰：『端的去。』曰：『如何是眉？』師曰：『曹山卻疑。』曰：『和尚為甚麼卻疑？』師曰：『若不疑即端的去也。』問：『如何是無刃劍？』師曰：『非淬鍊所成。』曰：『用者如何？』師曰：『逢者皆喪。』曰：『不逢者如何？』師曰：『亦須頭落。』曰：『逢者皆喪則固是，不逢者為甚麼頭落？』師曰：『不見道能盡一切。』曰：『盡后如何？』

【English Translation】 Again. Caoshan (disciple of Dongshan Liangjie), what is it? Someone asked: 'The Three Realms (Desire Realm, Form Realm, Formless Realm) are turbulent, the Six Paths (Hell, Hungry Ghosts, Animals, Humans, Asuras, Devas) are confused. How does one discern color?' The Master said: 'Do not discern color.' The person asked: 'Why not discern color?' The Master said: 'If you discern color, you are confused.' The Master heard the sound of a bell and said: 'Aha, aha.' A monk asked: 'What is the Master doing?' The Master said: 'It strikes my heart.' The monk had no reply. (Wuzu Jie substituted: 'A thief has a guilty conscience.') Someone asked: 'Where does the supervisor (Vina, the monk in charge of monastic affairs) come from?' He replied: 'I come from pulling the vinegar trough.' The Master said: 'What if you encounter a dangerous place, how will you pull it?' The supervisor had no reply. (Yunjü substituted: 'It's a good opportunity to exert effort.' Shushan substituted: 'You must let go of it first.') Someone asked Jinfeng Zhi: 'What are you doing?' He replied: 'Building a house.' The Master said: 'Is it finished?' He replied: 'This side is finished.' The Master said: 'What about the other side?' He replied: 'I will inform the abbot when the work is done.' The Master said: 'So it is, so it is.' One day, the Master entered the monks' hall to warm himself by the fire. A monk said: 'It is very cold today.' The Master said: 'You must know that there are those who are not cold.' The monk asked: 'Who are those who are not cold?' The Master used the fire tongs to show him. The monk said: 'Don't say that no one is good.' The Master threw down the fire tongs. The monk said: 'I don't understand when I get here.' The Master said: 'The sun shines on the cold pool, bright, even brighter.' Someone asked: 'Who is the one who is not a companion to the myriad dharmas?' The Master said: 'You tell me, in the city of Hongzhou, where do so many people go?' Someone asked: 'Do the eyebrows and eyes still recognize each other?' The Master said: 'They do not recognize each other.' The person asked: 'Why do they not recognize each other?' The Master said: 'Because they are in the same place.' The person asked: 'Then they are not separate?' The Master said: 'The eyebrows are not the eyes.' The person asked: 'What are the eyes?' The Master said: 'Go directly.' The person asked: 'What are the eyebrows?' The Master said: 'Caoshan doubts.' The person asked: 'Why does the Master doubt?' The Master said: 'If you do not doubt, you go directly.' Someone asked: 'What is the sword without a blade?' The Master said: 'It is not made by tempering.' The person asked: 'What about the one who uses it?' The Master said: 'Whoever encounters it perishes.' The person asked: 'What about the one who does not encounter it?' The Master said: 'The head must also fall.' The person asked: 'It is certain that whoever encounters it perishes, but why does the head of the one who does not encounter it fall?' The Master said: 'Don't you see that it can exhaust everything?' The person asked: 'What after exhaustion?'

。師曰。方知有此劍。問于相何真。師曰。即相即真。曰當何顯示。師豎起拂子。問幻本何真。師曰。幻本元真。(法眼別云。幻本不真)曰當幻何顯。師曰。即幻即顯。(法眼別云。幻即無當)曰恁么則始終不離於幻也。師曰。覓幻相不可得。問即心即佛即不問。如何是非心非佛。師曰。兔角不用無。牛角不用有。問如何是常在底人。師曰。恰遇曹山暫出。曰如何是常不在底人。師曰。難得。僧問。清稅孤貧。乞師賑濟。師召稅阇黎。稅應諾。師曰。清原白家酒三盞。吃了猶道未沾唇。(玄覺云。甚麼處是與他酒吃)問擬豈不是類。師曰。直是不擬。亦是類。曰如何是異。師曰。莫不識痛癢好。鏡清問。清虛之理。畢竟無身時如何。師曰。理即如此。事作么生。曰如理如事。師曰。謾曹山一人即得。爭奈諸聖眼何。曰若無諸聖眼。爭鑒得個不恁么。師曰。官不容針。私通車馬。雲門問。不改易底人來。師還接否。師曰。曹山無恁么閑工夫。問人人盡有。弟子在塵中。師還有否。師曰。過手來。其僧過手。師點曰。一二三四五六足。問魯祖面壁。用表何事。師以手掩耳。問承古有言。未有一人倒地。不因地而起。如何是倒。師曰。肯即是。曰如何是起。師曰。起也。問子歸就父。為甚麼父全不顧。師曰。理合如是。曰

【現代漢語翻譯】師父說：『現在才知道有這把劍。』（意指頓悟的智慧）

問：『在現象上如何認識真理？』

師父說：『現象即是真理。』

問：『應當如何顯現？』

師父豎起拂塵。

問：『幻象的本體是什麼？』

師父說：『幻象的本體原本就是真實的。』（法眼禪師另有見解，認為幻象的本體並非真實）

問：『應當在幻象中如何顯現？』

師父說：『即幻即顯。』（法眼禪師另有見解，認為幻象即無所當）

問：『這樣說來，始終不離幻象了？』

師父說：『尋找幻象的實體是找不到的。』

問：『即心即佛的問題暫且不問，如何理解非心非佛？』

師父說：『兔子沒有角，所以不用說無；牛有角，所以不用說有。』

問：『什麼是常在的人？』

師父說：『恰好遇到曹山我暫時外出。』

問：『什麼是常不在的人？』

師父說：『很難得。』

有僧人問：『清稅我孤苦貧寒，請師父救濟。』

師父叫道：『稅阇黎（對僧人的尊稱）。』

清稅應諾。

師父說：『清原白家的酒三杯，喝了還說沒沾唇。』（玄覺禪師說：『在哪裡給他酒喝？』）

問：『擬議豈不是一種類別？』

師父說：『即使是不擬議，也是一種類別。』

問：『什麼是不同？』

師父說：『難道不認識痛癢嗎？』

鏡清禪師問：『清虛的道理，畢竟沒有身體的時候如何？』

師父說：『道理是這樣，事又如何呢？』

鏡清禪師說：『如理如事。』

師父說：『瞞過我曹山一人還可以，怎麼能瞞過諸位聖人的眼睛呢？』

鏡清禪師說：『如果沒有諸位聖人的眼睛，怎麼能鑑別出不這樣的東西呢？』

師父說：『官府不容針，私下裡卻能通行車馬。』

雲門禪師問：『不改變的人來了，師父還接納嗎？』

師父說：『我曹山沒有這樣的閑工夫。』

問：『人人都有佛性，弟子身處塵世之中，師父您也有嗎？』

師父說：『拿過來。』

那僧人伸出手，師父點著他的手說：『一二三四五六足。』

問：『達摩祖師面壁，用來表示什麼？』

師父用手摀住耳朵。

問：『古人有話說，沒有一個人倒地不是因為地而起，什麼是倒？』

師父說：『承認就是。』

問：『什麼是起？』

師父說：『起就是。』

問：『兒子迴歸父親，為什麼父親完全不理睬？』

師父說：『理應如此。』

問：

【English Translation】 The Master said, 'Now I know there is this sword.' (referring to the wisdom of enlightenment)

Asked, 'How to recognize the truth in phenomena?'

The Master said, 'Phenomena are truth.'

Asked, 'How should it be manifested?'

The Master raised his whisk.

Asked, 'What is the essence of illusion?'

The Master said, 'The essence of illusion is originally true.' (Fayan has a different view, believing that the essence of illusion is not true)

Asked, 'How should it be manifested in illusion?'

The Master said, 'Illusion is manifestation.' (Fayan has a different view, believing that illusion is nothing to rely on)

Asked, 'In that case, is it always inseparable from illusion?'

The Master said, 'Seeking the substance of illusion is impossible.'

Asked, 'The question of 'mind is Buddha' is temporarily not asked, how to understand 'neither mind nor Buddha'?'

The Master said, 'Rabbits have no horns, so there is no need to say 'no'; cows have horns, so there is no need to say 'yes'.'

Asked, 'What is the person who is always present?'

The Master said, 'It just so happens that I, Caoshan, am temporarily out.'

Asked, 'What is the person who is never present?'

The Master said, 'It is rare.'

A monk asked, 'Qingshui (name of the monk) is lonely and poor, please Master, give alms.'

The Master called out, 'Shui Sheli (a respectful term for monks).'

Qingshui responded.

The Master said, 'Three cups of Bai's wine from Qingyuan, and you still say you haven't touched your lips.' (Xuanjue said, 'Where did he get the wine to drink?')

Asked, 'Isn't deliberation a category?'

The Master said, 'Even not deliberating is a category.'

Asked, 'What is different?'

The Master said, 'Don't you know pain?'

Jingqing asked, 'The principle of pure emptiness, what happens when there is ultimately no body?'

The Master said, 'The principle is like this, but what about the matter?'

Jingqing said, 'As principle, as matter.'

The Master said, 'Deceiving me, Caoshan, is possible, but how can you deceive the eyes of all the sages?'

Jingqing said, 'If there were no eyes of all the sages, how could one discern what is not like this?'

The Master said, 'The government does not allow needles, but private traffic allows carriages and horses.'

Yunmen asked, 'If a person who does not change comes, will the Master still receive him?'

The Master said, 'I, Caoshan, do not have such leisure.'

Asked, 'Everyone has Buddha-nature, the disciple is in the dust, does the Master also have it?'

The Master said, 'Bring it over.'

The monk stretched out his hand, and the Master pointed at his hand and said, 'One, two, three, four, five, six feet.'

Asked, 'What did Bodhidharma's wall-gazing represent?'

The Master covered his ears with his hands.

Asked, 'The ancients said, 'No one falls to the ground without rising from the ground.' What is falling?'

The Master said, 'Acknowledging is.'

Asked, 'What is rising?'

The Master said, 'Rising is.'

Asked, 'The son returns to the father, why does the father completely ignore him?'

The Master said, 'It should be so.'

Asked:

父子之恩何在。師曰。始成父子之恩。曰如何是父子之恩。師曰。刀斧斫不開。問靈衣不掛時如何。師曰。曹山孝滿。曰孝滿后如何。師曰。曹山好顛酒。問教中道大海不宿死屍。如何是大海。師曰。包含萬有者。曰既是包含萬有。為甚麼不宿死屍。師曰。絕氣息者不著。曰既是包含萬有。為甚麼絕氣息者不著。師曰。萬有非其功。絕氣息者有其德。曰向上還有事也無。師曰。道有道無即得。爭奈龍王按劍何。問具何知解。善能問難。師曰。不呈句。曰問難個甚麼。師曰。刀斧斫不入。曰恁么問難。還有不肯者么。師曰。有曰。是誰。師曰。曹山。問。世間甚麼物最貴。師曰。死貓兒頭最貴。曰為甚麼死貓兒頭最貴。師曰。無人著價。問無言如何顯。師曰。莫向這裡顯。曰甚麼處顯。師曰。昨夜床頭失卻三文錢。問日未出時如何。師曰曹山也曾恁么來。曰出后如何。師曰。猶較曹山半月程。問僧作甚麼。曰掃地。師曰。佛前掃。佛后掃。曰前後一時掃。師曰。與曹山過靸鞋來。僧問。抱璞投師。請師雕琢。師曰。不雕琢。曰為甚麼不雕琢。師曰。須知曹山好手。問如何是曹山眷屬師曰。白髮連頭戴。頂上一枝花。問古德道。盡大地唯有此人。未審是甚麼人。師曰。不可有第二月也。曰如何是第二月。師曰。也要老兄定

【現代漢語翻譯】現代漢語譯本父子之間的恩情體現在哪裡？師父說：'開始成就父子之恩。' 問：'如何是父子之恩？' 師父說：'刀斧也無法劈開。' 問：'靈衣不掛的時候如何？' 師父說：'曹山（洞山良價的弟子）孝道圓滿。' 問：'孝道圓滿之後如何？' 師父說：'曹山喜歡喝顛酒。' 問：'教義中說大海不容留死屍，什麼是大海？' 師父說：'包含萬有的就是大海。' 問：'既然是包含萬有，為什麼不容留死屍？' 師父說：'斷絕氣息的人不會被沾染。' 問：'既然是包含萬有，為什麼斷絕氣息的人不會被沾染？' 師父說：'萬有不是它的功勞，斷絕氣息的人有他的德行。' 問：'向上還有更高的境界嗎？' 師父說：'說有說無都可以，只是龍王按劍相逼怎麼辦？' 問：'具備什麼樣的知解，才能善於提問？' 師父說：'不呈現現成的語句。' 問：'提問什麼呢？' 師父說：'刀斧也劈不進去。' 問：'這樣提問，還有不認可的嗎？' 師父說：'有。' 問：'是誰？' 師父說：'曹山。' 問：'世間什麼東西最貴？' 師父說：'死貓的頭最貴。' 問：'為什麼死貓的頭最貴？' 師父說：'沒有人出價。' 問：'無言如何顯現？' 師父說：'不要在這裡顯現。' 問：'在哪裡顯現？' 師父說：'昨晚在床頭丟了三文錢。' 問：'太陽未出來的時候如何？' 師父說：'曹山也曾這樣來過。' 問：'出來后如何？' 師父說：'還比曹山晚了半個月的路程。' 問：'僧人做什麼？' 答：'掃地。' 師父說：'在佛前掃，還是佛后掃？' 答：'前後同時掃。' 師父說：'給曹山拿過靸鞋來。' 僧人問：'懷抱璞玉來拜見師父，請師父雕琢。' 師父說：'不雕琢。' 問：'為什麼不雕琢？' 師父說：'要知道曹山是好手。' 問：'如何是曹山的眷屬？' 師父說：'白髮連著頭戴，頭頂上插一枝花。' 問：'古德說，整個大地只有這個人，不知道是什麼人？' 師父說：'不可能有第二個月亮。' 問：'如何是第二個月亮？' 師父說：'也要老兄來定奪。'

【English Translation】 English version Where does the kindness between father and son lie? The master said, 'It begins with the establishment of the kindness between father and son.' Asked, 'What is the kindness between father and son?' The master said, 'It cannot be cleaved by knives or axes.' Asked, 'What is it like when the spiritual robe is not worn?' The master said, 'Caoshan (a disciple of Dongshan Liangjie) has fulfilled his filial piety.' Asked, 'What happens after filial piety is fulfilled?' The master said, 'Caoshan enjoys drinking madly.' Asked, 'The teachings say that the great ocean does not harbor corpses. What is the great ocean?' The master said, 'That which contains all things.' Asked, 'Since it contains all things, why does it not harbor corpses?' The master said, 'Those who have ceased breathing are not attached.' Asked, 'Since it contains all things, why are those who have ceased breathing not attached?' The master said, 'The myriad things are not its merit; those who have ceased breathing have their virtue.' Asked, 'Is there anything beyond this?' The master said, 'To say there is or there isn't is acceptable, but what if the Dragon King presses with his sword?' Asked, 'What kind of understanding is needed to be good at questioning?' The master said, 'Do not present ready-made phrases.' Asked, 'What is there to question?' The master said, 'Knives and axes cannot penetrate it.' Asked, 'If one questions in this way, are there those who do not agree?' The master said, 'Yes.' Asked, 'Who?' The master said, 'Caoshan.' Asked, 'What is the most valuable thing in the world?' The master said, 'A dead cat's head is the most valuable.' Asked, 'Why is a dead cat's head the most valuable?' The master said, 'No one sets a price on it.' Asked, 'How does one reveal the unsaid?' The master said, 'Do not reveal it here.' Asked, 'Where does one reveal it?' The master said, 'Last night, I lost three coins by my bedside.' Asked, 'What is it like before the sun rises?' The master said, 'Caoshan has also come this way.' Asked, 'What is it like after it rises?' The master said, 'Still half a month's journey behind Caoshan.' Asked, 'What does a monk do?' Replied, 'Sweeping the floor.' The master said, 'Sweeping before the Buddha or after the Buddha?' Replied, 'Sweeping before and after at the same time.' The master said, 'Bring Caoshan his slippers.' A monk asked, 'I come to the master with uncarved jade, asking the master to carve it.' The master said, 'I will not carve it.' Asked, 'Why not carve it?' The master said, 'You must know that Caoshan is skilled.' Asked, 'What are Caoshan's family members like?' The master said, 'White hair connected to the head, with a flower on top.' Asked, 'An ancient worthy said, "Throughout the entire earth, there is only this person." I wonder, who is this person?' The master said, 'There cannot be a second moon.' Asked, 'What is the second moon?' The master said, 'That is for you, brother, to decide.'

當。曰作么生是第一月。師曰。險師問德上座。菩薩在定聞香象渡河。出甚麼經。曰出涅槃經。師曰。定前聞。定后聞。曰和尚流也。師曰。道也太煞道。祇道得一半。曰和尚如何。師曰。灘下接取。問學人十二時中如何保任。師曰。如經蠱毒之鄉。水也不得沾著一滴。問如何是法身主。師曰。謂秦無人。曰這個莫便是否。師曰。斬問。親何道伴。即得常聞于未聞。師曰。同共一被蓋。曰此猶是和尚得聞。如何是常聞于未聞。師曰。不同於木石。曰何者在先。何者在後。師曰。不見道。常聞于未聞。問國內按劍者是誰。師曰。曹山。(法燈別云。汝不是恁么人)曰擬殺何人。師曰。一切總殺。曰忽逢本生父母又作么生。師曰。揀甚麼。曰爭奈自己何。師曰。誰奈我何。曰何不自殺。師曰。無下手處。問一牛飲水。五馬不嘶時如何。師曰。曹山解忌口。問常在生死海中沉沒者。是甚麼人。師曰。第二月。曰還求出也無師曰。也求出祇是無路曰未審甚麼人接得伊。師曰。擔鐵枷者。問雪覆千山。為甚麼孤峰不白。師曰。須知有異中異。曰如何是異中異。師曰。不墮諸山色。紙衣道者來參。師問莫是紙衣道者否。者曰。不敢師曰。如何是紙衣下事。者曰。一裘才掛體。萬法悉皆如。師曰。如何是紙衣下用。者近前應諾。便立

【現代漢語翻譯】現代漢語譯本當（Dāng）。問：『怎樣是第一月？』師父說：『危險啊，師父問德（Dé）上座（shàngzuò）。菩薩（Púsà）在禪定中聽到香象渡河的聲音，出自哪部經？』回答：『出自《涅槃經》（Nièpán jīng）。』師父說：『是入定前聽到的，還是入定后聽到的？』回答：『和尚（héshang）您在胡說。』師父說：『說得也太過了，只說對了一半。』回答：『和尚您認為呢？』師父說：『在灘下接住它。』問：『學人在十二時辰中如何保持正念？』師父說：『如同經過蠱毒（gǔdú）的地區，連一滴水都不能沾染。』問：『如何是法身（fǎshēn）之主？』師父說：『說秦國沒有人才。』問：『這樣說難道不對嗎？』師父說：『斬！』問：『親近什麼樣的道友，才能常常聽到未曾聽聞的真理？』師父說：『同蓋一床被子。』回答：『這還是和尚您聽到的，如何是常常聽到未曾聽聞的真理？』師父說：『不同於木頭和石頭。』問：『什麼在先，什麼在後？』師父說：『沒聽見說嗎？常常聽到未曾聽聞的真理。』問：『國內按劍的人是誰？』師父說：『曹山（Cáoshān）。』（法燈（Fǎdēng）另外說：『你不是那樣的人。』）問：『打算殺什麼人？』師父說：『一切都殺。』問：『如果遇到自己的親生父母又怎麼辦？』師父說：『揀選什麼？』問：『那自己又怎麼辦呢？』師父說：『誰能奈何我？』問：『為什麼不自殺？』師父說：『沒有下手的地方。』問：『一頭牛飲水，五匹馬不嘶叫時如何？』師父說：『曹山懂得忌口。』問：『常在生死海中沉沒的是什麼人？』師父說：『第二個月亮。』問：『還想求得解脫嗎？』師父說：『也想求得解脫，只是沒有路。』問：『不知道什麼人能接引他？』師父說：『戴著鐵枷的人。』問：『雪覆蓋千山，為什麼孤峰不白？』師父說：『須知有異中之異。』問：『如何是異中之異？』師父說：『不墮入諸山的顏色。』紙衣道者（zhǐyī dàozhě）來參拜，師父問：『莫非是紙衣道者嗎？』回答：『不敢當。』師父說：『如何是紙衣下的事？』回答：『一件裘皮才掛在身上，萬法都如如不動。』師父說：『如何是紙衣下的用？』道者走上前應諾，然後站立不動。

【English Translation】 English version Dāng. Asked: 'What is the first month?' The master said: 'Dangerous, the master asks Venerable Dé. When a Bodhisattva (Púsà) is in samadhi (shānmó地), they hear the sound of the fragrant elephant crossing the river. From which sutra does this come?' Answered: 'From the Nirvana Sutra (Nièpán jīng).' The master said: 'Heard before entering samadhi or after entering samadhi?' Answered: 'Venerable monk (héshang), you are talking nonsense.' The master said: 'You've gone too far, you've only said half of it correctly.' Answered: 'What do you think, Venerable monk?' The master said: 'Catch it at the bottom of the shoal.' Asked: 'How does a student maintain mindfulness during the twelve periods of the day?' The master said: 'Like passing through a region of poison (gǔdú), not even a drop of water can be touched.' Asked: 'What is the master of the Dharmakaya (fǎshēn)?' The master said: 'Saying that there are no talented people in Qin.' Asked: 'Is this not right?' The master said: 'Chop!' Asked: 'What kind of spiritual companions should one associate with to constantly hear the unheard truth?' The master said: 'Sharing the same blanket.' Answered: 'This is still what the Venerable monk hears; what is constantly hearing the unheard truth?' The master said: 'Different from wood and stone.' Asked: 'What comes first, and what comes after?' The master said: 'Haven't you heard it said? Constantly hearing the unheard truth.' Asked: 'Who is the one drawing their sword within the country?' The master said: 'Cáoshān.' (Fǎdēng said separately: 'You are not that kind of person.') Asked: 'Who are you planning to kill?' The master said: 'Kill everything.' Asked: 'What if one encounters their own biological parents?' The master said: 'What to choose?' Asked: 'Then what about oneself?' The master said: 'Who can do anything to me?' Asked: 'Why not commit suicide?' The master said: 'There's no place to start.' Asked: 'What happens when one ox drinks water, and five horses don't neigh?' The master said: 'Cáoshān knows how to be discreet.' Asked: 'Who is the one constantly sinking in the sea of birth and death?' The master said: 'The second moon.' Asked: 'Does he still seek liberation?' The master said: 'He also seeks liberation, but there is no path.' Asked: 'I don't know who can receive him?' The master said: 'The one carrying iron shackles.' Asked: 'Snow covers a thousand mountains, why is the solitary peak not white?' The master said: 'You must know there is difference within difference.' Asked: 'What is difference within difference?' The master said: 'Not falling into the color of the mountains.' A paper-robed Daoist (zhǐyī dàozhě) came to visit, and the master asked: 'Could you be the paper-robed Daoist?' Answered: 'I dare not claim to be.' The master said: 'What is the matter under the paper robe?' Answered: 'As soon as a fur coat is hung on the body, all dharmas are as they are.' The master said: 'What is the function under the paper robe?' The Daoist stepped forward and acknowledged, then stood still.

脫。師曰。汝祇解恁么去。何不解恁么來。者忽開眼問曰。一靈真性。不假胞胎時如何。師曰。未是妙。者曰。如何是妙。師曰。不借借。者珍重便化。師示頌曰。覺性圓明無相身。莫將知見妄疏親。念異便於玄體昧。心差不與道為鄰。情分萬法沉前境識鑒多端喪本真。如是句中全曉會。瞭然無事昔時人。問強上座曰。佛真法身。猶若虛空。應物現形。如水中月。作么生說個應底道理。曰如驢覷井師曰道則太煞道。祇道得八成。曰和尚又如何。師曰。如井覷驢。僧舉。藥山問僧。年多少。曰。七十二。山曰。是七十二那。曰是。山便打。此意如何。師曰。前箭猶似可。后箭射人深。曰如何免得此棒。師曰。王來既行。諸侯避道。問如何是佛法大意。師曰。填溝塞壑。問如何是師子。師曰。眾獸近不得。曰如何是師子兒。師曰。能吞父母者曰既是眾獸近不得。為甚麼卻被兒吞。師曰。豈不見道。子若哮吼祖父俱盡。曰盡后如何。師曰。全身歸父。曰未審祖盡時。父歸何所。師曰。所亦盡。曰前來為甚麼道。全身歸父。師曰。譬如王子能成一國之事。又曰。阇黎此事不得孤滯。直須枯木上更撒些子華。雲門問。如何是沙門行。師曰。吃常住苗稼者是。曰便恁么去時如何。師曰。你還畜得么。曰畜得。師曰。你作么生畜。曰

【現代漢語翻譯】脫（脫離）。師（禪師）曰：『你只懂得這樣離去，為何不懂得這樣回來？』那人忽然睜眼問道：『一靈真性（本性），不假借父母胞胎時是怎樣的？』師曰：『未是妙（還不是最妙的）。』那人曰：『如何是妙？』師曰：『不借借（不借用任何東西）。』那人珍重（告別）便化（去世）。師示頌曰：『覺性圓明無相身，莫將知見妄疏親。念異便於玄體昧，心差不與道為鄰。情分萬法沉前境，識鑒多端喪本真。如是句中全曉會，瞭然無事昔時人。』問強上座曰：『佛真法身（佛的真實身體），猶如虛空，應物現形（根據事物顯現形態），如水中月。怎樣說這個『應』的道理？』曰：『如驢覷井（像驢子看井）。』師曰：『說則太煞（過分）說，只說得了八成。』曰：『和尚又如何？』師曰：『如井覷驢（像井看驢子）。』僧舉（僧人舉例）：藥山（藥山禪師）問僧：『年多少？』曰：『七十二。』山曰：『是七十二那？』曰：『是。』山便打。此意如何？師曰：『前箭猶似可，后箭射人深。』曰：『如何免得此棒？』師曰：『王來既行，諸侯避道。』問：『如何是佛法大意？』師曰：『填溝塞壑（填滿溝壑）。』問：『如何是師子（獅子）？』師曰：『眾獸近不得。』曰：『如何是師子兒（獅子幼崽）？』師曰：『能吞父母者。』曰：『既是眾獸近不得，為什麼卻被兒吞？』師曰：『豈不見道，子若哮吼祖父俱盡。』曰：『盡后如何？』師曰：『全身歸父。』曰：『未審祖盡時，父歸何所？』師曰：『所亦盡。』曰：『前來為什麼道，全身歸父？』師曰：『譬如王子能成一國之事。』又曰：『阇黎（修行者），此事不得孤滯，直須枯木上更撒些子華（必須在枯木上撒些花）。』雲門（雲門禪師）問：『如何是沙門行（沙門的修行）？』師曰：『吃常住苗稼者是（吃常住[寺院]的糧食的人）。』曰：『便恁么去時如何？』師曰：『你還畜得么（你還能養活自己嗎）？』曰：『畜得。』師曰：『你作么生畜（你怎樣養活自己）？』曰：

【English Translation】 Departure. The master (Zen master) said: 'You only understand how to depart like that, why don't you understand how to return like that?' That person suddenly opened his eyes and asked: 'What is it like when the one true nature (true nature) does not rely on the womb of parents?' The master said: 'It's not yet wonderful (not the most wonderful).' That person said: 'What is wonderful?' The master said: 'Not borrowing borrowing (not borrowing anything).' That person respectfully bid farewell and then transformed (passed away). The master showed a verse saying: 'The enlightened nature is perfectly clear and without form, do not use knowledge and views to recklessly alienate or be intimate. Divergent thoughts easily obscure the profound essence, a mind that deviates does not align with the Tao. Emotions divide the myriad dharmas, sinking into the realm of the senses, discriminatory knowledge in many ways loses the original truth. If you fully understand this verse, you will clearly be the same person as in the past, without any affairs.' Asked the senior monk Qiang: 'The true Dharma body of the Buddha (the true body of the Buddha) is like empty space, manifesting forms according to things (manifesting forms according to things), like the moon in the water. How do you explain the principle of this 'response'?' He said: 'Like a donkey looking at a well (like a donkey looking at a well).' The master said: 'Saying it is too much saying (excessive), only saying eighty percent.' He said: 'What about the master?' The master said: 'Like a well looking at a donkey (like a well looking at a donkey).' A monk cited (a monk cited an example): Yaoshan (Zen Master Yaoshan) asked a monk: 'How old are you?' He said: 'Seventy-two.' Yaoshan said: 'Is it seventy-two?' He said: 'Yes.' Yaoshan then hit him. What is the meaning of this? The master said: 'The first arrow is still acceptable, the second arrow shoots people deeply.' He said: 'How can I avoid this stick?' The master said: 'When the king comes and goes, the princes avoid the road.' Asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'Filling ditches and blocking ravines (filling ditches and blocking ravines).' Asked: 'What is a lion (lion)?' The master said: 'All beasts cannot get close.' He said: 'What is a lion cub (lion cub)?' The master said: 'One who can devour parents.' He said: 'Since all beasts cannot get close, why is it devoured by the cub?' The master said: 'Haven't you heard that if the cub roars, the grandparents will all be exhausted?' He said: 'What happens after exhaustion?' The master said: 'The whole body returns to the father.' He said: 'I don't know where the father goes when the ancestors are exhausted?' The master said: 'The place is also exhausted.' He said: 'Why did you say earlier that the whole body returns to the father?' The master said: 'It's like a prince who can accomplish the affairs of a country.' He also said: 'Ajari (practitioner), this matter must not be isolated, you must sprinkle some flowers on the dead wood (you must sprinkle some flowers on the dead wood).' Yunmen (Zen Master Yunmen) asked: 'What is the practice of a Shramana (the practice of a Shramana)?' The master said: 'Those who eat the seedlings of the Sangha (those who eat the grain of the Sangha [monastery]).' He said: 'What if I go like this?' The master said: 'Can you still support yourself (can you still support yourself)?' He said: 'I can support myself.' The master said: 'How do you support yourself (how do you support yourself)?' He said:

著衣吃飯。有甚麼難。師曰何不道披毛戴角。門便禮拜。陸亙大夫問南泉。姓甚麼。泉曰。姓王。曰王還有眷屬也無。泉曰。四臣不昧。曰王居何位。泉曰。玉殿苔生。后僧舉問師。玉殿苔生。意旨如何。師曰。不居正位。曰八方來朝時如何。師曰。他不受禮。曰何用來朝。師曰。違則斬。曰違是臣分上。未審君意如何。師曰。樞密不得旨。曰恁么則燮理之功。全歸臣相也。師曰。你還知君意么。曰外方不敢論量。師曰。如是如是。問才有是非。紛然失心。時如何。師曰。斬僧問香嚴。如何是道。嚴曰。枯木里龍吟。曰如何是道中人。嚴曰。髑髏里眼睛。(玄沙別云。龍藏枯木)僧不領。乃問石霜。如何是枯木里龍吟。霜曰。猶帶喜在。曰如何是髑髏里眼睛。霜曰。猶帶識在。又不領。乃問師。如何是枯木里龍吟。師曰。血脈不斷。曰如何是髑髏里眼睛。師曰。幹不盡。曰未審還有得聞者么。師曰。盡大地未有一人不聞。曰未審枯木里龍吟是何章句。師曰。不知是何章句。聞者皆喪。遂示偈曰。枯木龍吟真見道。髑髏無識眼初明。喜識盡時訊息盡。當人那辨濁中清。問朗月當空時如何。師曰。猶是階下漢。曰請師接上階。師曰。月落後來相見。師尋常應機。曾無軌轍。于天覆辛酉夏夜。問知事曰。今日是幾何日月。曰

【現代漢語翻譯】現代漢語譯本：穿衣吃飯，有什麼難的？師傅說：『為什麼不說披著毛、戴著角呢？』那人便行禮拜謝。陸亙大夫問南泉（Nanquan，禪師名）：『您姓什麼？』南泉說：『姓王。』陸亙問：『王還有眷屬嗎？』南泉說：『四臣不昧。』陸亙問：『王居住在什麼位置？』南泉說：『玉殿苔生。』後來有僧人舉此問師傅：『玉殿苔生，意旨如何？』師傅說：『不居正位。』僧人問：『八方來朝時如何？』師傅說：『他不受禮。』僧人問：『為何要來朝拜？』師傅說：『違抗就斬。』僧人問：『違抗是臣子的本分，不知君王的意思如何？』師傅說：『樞密使沒有得到旨意。』僧人問：『如此說來，燮理陰陽的功勞，全歸於臣相了？』師傅說：『你還知道君王的意思嗎？』僧人說：『外臣不敢妄加評論。』師傅說：『正是這樣，正是這樣。』有人問：『才一有是非之念，心就紛亂迷失，這時該如何是好？』師傅說：『斬！』有僧人問香嚴（Xiangyan，禪師名）：『如何是道？』香嚴說：『枯木里龍吟。』僧人問：『如何是道中人？』香嚴說：『髑髏里眼睛。』（玄沙（Xuansha，禪師名）另說：『龍藏枯木。』）僧人不明白，於是問石霜（Shishuang，禪師名）：『如何是枯木里龍吟？』石霜說：『猶帶喜在。』僧人問：『如何是髑髏里眼睛？』石霜說：『猶帶識在。』僧人仍然不明白，於是問師傅：『如何是枯木里龍吟？』師傅說：『血脈不斷。』僧人問：『如何是髑髏里眼睛？』師傅說：『幹不盡。』僧人問：『不知是否還有人能聽聞這些？』師傅說：『整個大地沒有一個人不能聽聞。』僧人問：『不知枯木里龍吟是何種章句？』師傅說：『不知是何種章句，聽聞者皆喪命。』於是作偈語說：『枯木龍吟真見道，髑髏無識眼初明。喜識盡時訊息盡，當人那辨濁中清。』有人問：『朗月當空時如何？』師傅說：『猶是階下漢。』僧人問：『請師傅接引我上階。』師傅說：『月落後來相見。』師傅平時應機說法，從沒有固定的模式。在天覆辛酉年夏夜，問知事（負責寺院事務的僧人）說：『今日是幾月幾日？』

English version: 'Wearing clothes and eating rice. What difficulty is there?' The master said, 'Why not say wearing fur and bearing horns?' The person then bowed in gratitude. The official Lu Geng asked Nanquan (Nanquan, name of a Chan master), 'What is your surname?' Nanquan said, 'My surname is Wang.' Lu Geng asked, 'Does Wang have any family?' Nanquan said, 'The four ministers are not ignorant.' Lu Geng asked, 'Where does Wang reside?' Nanquan said, 'Moss grows in the jade palace.' Later, a monk raised this question to the master: 'What is the meaning of 'moss grows in the jade palace'?' The master said, 'Not residing in the proper position.' The monk asked, 'What happens when all directions come to pay homage?' The master said, 'He does not accept the greetings.' The monk asked, 'Why come to pay homage?' The master said, 'Disobey and be beheaded.' The monk asked, 'Disobedience is the duty of a minister, but what is the intention of the ruler?' The master said, 'The privy councilor has not received the decree.' The monk asked, 'In that case, the merit of regulating yin and yang entirely belongs to the ministers?' The master said, 'Do you even know the ruler's intention?' The monk said, 'The outer regions dare not speculate.' The master said, 'So it is, so it is.' Someone asked, 'As soon as there is right and wrong, the mind becomes confused and lost. What should be done at this time?' The master said, '斬! (Cut!)' A monk asked Xiangyan (Xiangyan, name of a Chan master), 'What is the Dao?' Xiangyan said, 'A dragon's roar from a withered tree.' The monk asked, 'What is a person of the Dao?' Xiangyan said, 'Eyes in a skull.' (Xuansha (Xuansha, name of a Chan master) said differently: 'The dragon hides in the withered tree.') The monk did not understand, so he asked Shishuang (Shishuang, name of a Chan master), 'What is a dragon's roar from a withered tree?' Shishuang said, 'Still carrying joy.' The monk asked, 'What are eyes in a skull?' Shishuang said, 'Still carrying consciousness.' The monk still did not understand, so he asked the master, 'What is a dragon's roar from a withered tree?' The master said, 'The bloodline is unbroken.' The monk asked, 'What are eyes in a skull?' The master said, 'Not completely dried up.' The monk asked, 'I wonder if there is anyone who can hear these things?' The master said, 'There is not a single person on the entire earth who cannot hear.' The monk asked, 'I wonder what kind of verse is the dragon's roar from a withered tree?' The master said, 'I do not know what kind of verse it is; those who hear it will lose their lives.' Then he presented a verse, saying: 'The dragon's roar from a withered tree truly sees the Dao, the eyes in a skull without consciousness are initially clear. When joy and consciousness are exhausted, all news ceases; how can the person then distinguish the clear from the turbid?' Someone asked, 'What about when the bright moon is in the sky?' The master said, 'Still a man below the steps.' The monk asked, 'Please guide me up the steps, Master.' The master said, 'Come and see me after the moon has set.' The master usually responded to situations without any fixed pattern. On a summer night in the Xin-You year of Tianfu, he asked the steward (a monk in charge of temple affairs), 'What is the date today?'

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

六月十五。師曰。曹山平生行腳。到處祇管九十日為一夏。明日辰時行腳去。及時焚香宴坐而化。閱世六十二。臘三十七。葬全身於山之西阿。謚元證禪師。塔曰福圓。

洪州云居道膺禪師

幽州玉田王氏子。童丱出家于范陽延壽寺。二十五成大僧。其師令習聲聞篇聚。非其好。棄之遊方。至翠微。問道。會有僧自豫章來。盛稱洞山法席。師遂造焉。山問。甚處來。師曰。翠微來。山曰。翠微有何言句示徒。師曰。翠微供養羅漢。某甲問。供養羅漢。羅漢還來否。微曰。你每日噇個甚麼。山曰。實有此語否。師曰。有山曰。不虛參見作家來。山問。汝名甚麼。師曰。道膺。山曰。向上更道。師曰。向上即不名道膺。山曰。與老僧祇對道吾底語一般。師問。如何是祖師意。山曰。阇黎他後有把茅蓋頭。忽有人問。如何祇對。師曰。道膺罪過。山謂師曰。吾聞思大和尚生倭國作王。是否。師曰。若是思大佛亦不作。山然之。山問師。甚處去來。師曰。蹋山來。山曰。那個山堪住。師曰。那個山不堪住。山曰恁么則國內總被阇黎占卻。師曰。不然。山曰。恁么則子得個入路。師曰。無路。山曰。若無路爭得與老僧相見。師曰。若有路即與和尚隔山。(山或作生。)去也。山乃曰。此子已后千人萬人把不住去在。

師隨洞山渡水次。山問。水深多少。師曰。不濕。山曰。粗人。師曰。請師道。山曰。不幹。南泉問僧。講甚麼經。曰彌勒下生經。泉曰。彌勒幾時下生。曰見在天宮。當來下生。泉曰。天上無彌勒。地下無彌勒。師問洞山。天上無彌勒。地下無彌勒。未審誰與安名。山被問。直得禪床震動。乃曰。膺阇黎。吾在云巖曾問老人。直得火爐震動。今日被子一問。直得通身汗流。師后結庵於三峰。經旬不赴堂。山問子近日何不赴齋。師曰。每日自有天神送食。山曰。我將謂汝是個人。猶作這個見解在。汝晚間來。師晚至。山召膺庵主。師應諾山曰。不思善不思惡是甚麼。師回庵寂然宴坐。天神自此竟尋不見。如是三日乃絕。山問師作甚麼。師曰。合醬。山曰。用多少鹽。師曰。旋入。山曰。作何滋味。師曰。得山問。大闡提人作五逆罪。孝養何在。師曰。始成孝養。自爾洞山許為室中領袖。初止三峰。其化未廣。后開法雲居。四眾臻萃。上堂。舉先師道。地獄未是苦。向此衣線下不明大事。卻是最苦。師曰。汝等既在這個行流。十分去九。不較多也。更著些子精彩便是。上座不屈平生行腳。不孤負叢林。古人道。欲得保任此事。須向高高山頂立。深深海底行。方有些子氣息。汝若大事未辦。且須履踐玄途。上堂。得者。不

【現代漢語翻譯】現代漢語譯本師從洞山禪師渡河時，洞山問：『水有多深？』禪師回答：『沒濕。』洞山說：『真是個粗人。』禪師說：『請老師您說。』洞山說：『沒幹。』南泉禪師問僧人：『講的是什麼經？』僧人回答：『《彌勒下生經》（Maitreya's Descent Sutra）。』南泉說：『彌勒（Maitreya，未來佛）何時下生？』僧人回答：『現在在兜率天宮（Tushita Heaven），將來會下生。』南泉說：『天上沒有彌勒，地下也沒有彌勒。』禪師問洞山：『天上沒有彌勒，地下也沒有彌勒，不知是誰給安的名？』洞山被問，震驚得禪床都震動起來，於是說：『膺阇黎（Ying, a respectful title for a monk），我曾在云巖（Yunyan）問過老師，當時震驚得火爐都震動起來。今天被你一問，真是全身汗流。』禪師後來在三峰結廬隱居，十多天不去齋堂吃飯。洞山問：『你近日為何不去齋堂吃飯？』禪師回答：『每天自有天神送飯。』洞山說：『我還以為你是個有見地的人，原來還有這種見解。你晚上來。』禪師晚上來到洞山處，洞山叫道：『膺庵主（Ying, abbot of the hermitage）。』禪師應諾。洞山說：『不思善，不思惡，是什麼？』禪師回到庵中，寂然宴坐。天神從此竟尋不見，如此過了三天就斷絕了。洞山問禪師在做什麼，禪師說：『做醬。』洞山問：『用多少鹽？』禪師回答：『隨時加入。』洞山問：『做出來是什麼滋味？』禪師回答：『得山問。』洞山問：『大闡提人（Icchantika，斷善根的人）作五逆罪（five heinous crimes），孝養之心在哪裡？』禪師回答：『開始成就孝養。』從此洞山禪師認可他是門下的領袖。禪師最初住在三峰，教化未能廣泛。後來開法于云居山（Mount Yunju），四方僧眾雲集。上堂說法時，禪師引用先師的話說：『地獄還不是最苦，如果在此衣線下不明大事，才是最苦。』禪師說：『你們既然在這個修行行列中，十分去掉九分，也不算多。更要加上一些精彩之處才是。上座不要辜負平生行腳參訪，不要辜負叢林。古人說，想要保任此事，必須站在高高山頂，深入深深海底，才能有些氣息。你們如果大事未辦，且須踐行玄妙的道路。』上堂：『得者，不』

【English Translation】 English version When the Master was crossing a river with Zen Master Dongshan (Dongshan, a Zen master), Dongshan asked: 'How deep is the water?' The Master replied: 'Not wet.' Dongshan said: 'What a boorish person!' The Master said: 'Please, Master, tell me.' Dongshan said: 'Not dry.' Zen Master Nanquan (Nanquan, a Zen master) asked a monk: 'What sutra are you lecturing on?' The monk replied: 'The Maitreya's Descent Sutra (Maitreya's Descent Sutra).' Nanquan said: 'When will Maitreya (Maitreya, the future Buddha) descend?' The monk replied: 'He is currently in the Tushita Heaven (Tushita Heaven) and will descend in the future.' Nanquan said: 'There is no Maitreya in heaven, and there is no Maitreya on earth.' The Master asked Dongshan: 'There is no Maitreya in heaven, and there is no Maitreya on earth. I wonder who gave him the name?' Dongshan, upon being asked, was so shocked that his Zen meditation bed shook. He then said: 'Ying, the Venerable (Ying, a respectful title for a monk), I once asked the old master at Yunyan (Yunyan, a place), and it shocked the stove so much that it shook. Today, being asked by you, I am truly sweating all over.' Later, the Master built a hermitage at Three Peaks and did not go to the dining hall for more than ten days. Dongshan asked: 'Why haven't you been going to the dining hall to eat these days?' The Master replied: 'Every day, a deva (deva, a celestial being) brings me food.' Dongshan said: 'I thought you were a person with insight, but you still have this kind of view. Come to me in the evening.' The Master came to Dongshan in the evening. Dongshan called out: 'Ying, Abbot of the Hermitage (Ying, abbot of the hermitage)!' The Master responded. Dongshan said: 'Not thinking of good, not thinking of evil, what is it?' The Master returned to his hermitage and sat quietly in meditation. From then on, the deva could not be found, and this continued for three days before it stopped. Dongshan asked the Master what he was doing. The Master said: 'Making sauce.' Dongshan asked: 'How much salt are you using?' The Master replied: 'Adding it as needed.' Dongshan asked: 'What flavor will it be?' The Master replied: 'Asked by Dongshan.' Dongshan asked: 'Where is the filial piety of a great Icchantika (Icchantika, someone who has severed their roots of goodness) who commits the five heinous crimes (five heinous crimes)?' The Master replied: 'It begins to accomplish filial piety.' From then on, Zen Master Dongshan recognized him as a leader among his disciples. The Master initially lived at Three Peaks, and his teachings were not widely spread. Later, he opened a Dharma assembly at Mount Yunju (Mount Yunju), and monks from all directions gathered. When he ascended the Dharma seat, the Master quoted his former teacher, saying: 'Hell is not the worst suffering; if one does not understand the great matter under this robe, that is the worst suffering.' The Master said: 'Since you are in this practice, taking away nine-tenths is not too much. You must add some brilliance to it. Do not let the senior monks waste their lives traveling and visiting, and do not let down the monastic community. The ancients said, 'If you want to maintain this matter, you must stand on the high mountain peak and go deep into the deep seabed to have some breath.' If you have not settled the great matter, you must practice the profound path.' Ascending the Dharma seat: 'Those who attain, do not'

輕微。明者。不賤用。識者。不咨嗟。解者無厭惡。從天降下則貧窮。從地涌出則富貴。門裡出身易。身里出門難。動則埋身千丈。不動則當處生苗。一言迥脫。獨㧞當時。言語不要多。多則無用處。僧問如何是。從天降下則貧窮。師曰。不貴得。曰如何是從地涌出則富貴。師曰。無中。忽有劉禹端公。問雨從何來。師曰。從端公問處來。公歡喜讚歎。師卻問公。問從何來。公無語。(有老宿。代云。適來道甚麼。歸宗柔別云。謝和尚再三)問。如何是沙門所重。師曰。心識不到處問佛與祖。還有階級否。師曰。俱在階級。問如何是西來意。師曰。古路不逢人。問如何是一法。師曰。如何是萬法。曰未審如何領會。師曰。一法是你本心。萬法是你本性。且道。心與性是一是二。僧禮拜。師示頌曰。一法諸法宗。萬法一法通。唯心與唯性。不說異兼同。問如何是口訣。師曰。近前來。僧近前。師擲拂子曰。會么。曰不會。師曰。趁雀兒也不會。僧問。有人衣錦繡入來見。和尚后為甚寸絲不掛。師曰。直得琉璃殿上行撲。倒也須粉碎。問馬祖出八十四人善知識。未審和尚出多少人。師展手示之。問如何是向上人行履處。師曰。天下太平。問遊子歸家時如何。師曰。且喜歸來。曰將何奉獻。師曰。朝打三千。暮打八百。問如

【現代漢語翻譯】現代漢語譯本：輕微的事情，明智的人不會輕視。有見識的人，不會隨意嗟嘆。通達的人，沒有厭惡之心。從天上掉下來就會貧窮，從地下涌出來就會富貴。從門裡出生容易，從自身中解脫出來困難。一動就可能埋身於萬丈深淵，不動則當下就能生根發芽。一句話就能徹底解脫，獨自超拔于當時。言語不在於多，多了反而沒有用處。有僧人問：『什麼是從天上掉下來就會貧窮？』師父說：『不珍惜所得。』僧人問：『什麼是從地下涌出來就會富貴？』師父說：『無中生有。』劉禹錫端公問：『雨從哪裡來？』師父說：『從端公您發問的地方來。』劉禹錫聽后歡喜讚歎。師父反問劉禹錫：『您的問題從哪裡來？』劉禹錫無言以對。（有位老修行代答說：『剛才說了什麼？』歸宗柔則另外回答說：『感謝和尚再三提示。』）僧人問：『什麼是沙門（指佛教出家修行者）所看重的？』師父說：『心識無法到達之處。』問：『佛與祖還有階級之分嗎？』師父說：『都在階級之中。』問：『什麼是西來意（指禪宗的根本宗旨）？』師父說：『古老的道路上不遇見人。』問：『什麼是一法？』師父說：『什麼是萬法？』僧人說：『不明白如何領會。』師父說：『一法是你的本心，萬法是你的本性。』『那麼，心與性是一還是二呢？』僧人禮拜。師父作偈語說：『一法是諸法的根本，萬法與一法相通。唯有心與性，不能說它們是異還是同。』問：『什麼是口訣？』師父說：『靠近前來。』僧人靠近。師父擲拂塵說：『會了嗎？』僧人說：『不會。』師父說：『趕麻雀都不會。』僧人問：『有人身穿錦繡華服來拜見和尚，之後為什麼寸絲不掛？』師父說：『即使在琉璃殿上行走，摔倒了也必須粉身碎骨。』問：『馬祖（Mazu，禪宗大師）門下出了八十四位善知識，不知道和尚您門下出了多少人？』師父伸出手來示意。問：『什麼是向上人（指追求更高境界的人）的行履處？』師父說：『天下太平。』問：『遊子歸家時如何？』師父說：『可喜可賀。』問：『將用什麼來奉獻？』師父說：『早上打三千，晚上打八百。』問：『如…』

【English Translation】 English version: Slight matters, the wise do not despise. Those with discernment do not casually sigh. Those who understand have no aversion. Falling from the sky leads to poverty; springing from the earth leads to wealth. It is easy to be born from a door, but difficult to exit from oneself. One movement can bury you thousands of feet deep; stillness allows sprouts to grow where you are. A single word can bring complete liberation, standing alone and surpassing the present. Words should not be many; too many are useless. A monk asked: 'What is it that falling from the sky leads to poverty?' The master said: 'Not valuing what one has obtained.' The monk asked: 'What is it that springing from the earth leads to wealth?' The master said: 'Something from nothing.' Liu Yuxi (a government official) asked: 'Where does the rain come from?' The master said: 'It comes from where you, End-Official, ask.' Liu Yuxi was delighted and praised him. The master then asked Liu Yuxi: 'Where does your question come from?' Liu Yuxi was speechless. (An old practitioner offered in his stead: 'What did you just say?' Guizong Rou offered instead: 'Thank you, Venerable Monk, for your repeated reminders.') A monk asked: 'What do Shramanas (Buddhist practitioners) value?' The master said: 'Where the mind and consciousness cannot reach.' Asked: 'Are there still levels between Buddhas and Patriarchs?' The master said: 'They are all within levels.' Asked: 'What is the meaning of Bodhidharma's coming from the West (the fundamental principle of Zen Buddhism)?' The master said: 'On the ancient road, one does not meet people.' Asked: 'What is the One Dharma?' The master said: 'What are the Ten Thousand Dharmas?' The monk said: 'I do not understand how to comprehend this.' The master said: 'The One Dharma is your original mind; the Ten Thousand Dharmas are your original nature.' 'Then, are mind and nature one or two?' The monk bowed. The master presented a verse: 'The One Dharma is the source of all Dharmas; the Ten Thousand Dharmas are connected to the One Dharma. Only mind and only nature, one cannot say they are different or the same.' Asked: 'What is the oral instruction?' The master said: 'Come closer.' The monk came closer. The master threw his whisk and said: 'Do you understand?' The monk said: 'I do not understand.' The master said: 'You can't even chase away a sparrow.' A monk asked: 'Someone comes to see the Venerable Monk wearing brocade robes, why does the Venerable Monk not wear even a thread afterwards?' The master said: 'Even walking on a crystal palace, if you fall, you must be smashed to pieces.' Asked: 'Mazu (Zen master) produced eighty-four good advisors; I don't know how many people have come from your monastery?' The master extended his hand to indicate. Asked: 'What is the path of the upward-moving person (someone who pursues a higher state)?' The master said: 'Peace throughout the world.' Asked: 'How is it when a wandering child returns home?' The master said: 'Joyful and congratulatory.' Asked: 'What will be offered?' The master said: 'Beat three thousand in the morning, beat eight hundred in the evening.' Asked: 'If...'

何是諸佛師。師喝曰。這田庫兒。僧禮拜。師曰。你作么生會。僧喝曰。這老和尚。師曰。元來不會。僧作舞出去。師曰。㳂檯盤乞兒。師曾令侍者送褲。與一住庵道者。道者曰。自有娘生褲。竟不受。師再令侍者問。娘未生時著個甚麼。道者無語。后遷化有舍利。持似於師。師曰。直饒得八斛四斗。不如當時下得一轉語好。師在洞山作務。誤刬殺蚯蚓。山曰。這個聻。師曰。他不死。山曰。二祖往鄴都又作么生。師不對。後有僧問。和尚在洞山刬殺蚯蚓因緣。和尚豈不是無語。師曰。當時有語。祇是無人證明。問山河大地從何而有。師曰。從妄想有。曰與某甲想出一鋌金得么。師便休去。僧不肯。師問雪峰。門外雪消也未。曰一片也無。消個甚麼。師曰。消也。僧問。一時包裹時如何。師曰。旋風千匝。上堂。如人將三貫錢。買個獵狗。祇解尋得有軌跡底。忽遇羚羊掛角。莫道軌跡。氣息也無。僧問。羚羊掛角時如何。師曰。六六三十六。曰掛角后如何。師曰。六六三十六。僧禮拜。師曰。會么。曰不會。師曰。不見道無軌跡。其僧舉似趙州。州曰。云居師兄猶在。僧便問。羚羊掛角時如何。州曰。九九八十一。曰掛角后如何。州曰。九九八十一。曰得恁么難會。州曰。有甚麼難會。曰請和尚指示。州曰。新羅新羅

【現代漢語翻譯】現代漢語譯本什麼是諸佛的老師？師喝道：『這田庫兒（指愚笨之人）！』僧人禮拜。師說：『你作何理解？』僧人喝道：『這老和尚！』師說：『原來你不會。』僧人跳舞著出去。師說：『㳂檯盤乞兒（指沒有真才實學，只會表面功夫的人）！』師曾讓侍者送褲子給一位住在庵里的道者。道者說：『自有娘生褲（指本來就有的東西，不需要外求），竟不受。』師再次讓侍者問：『娘未生時著個甚麼（指本源，未出生前的狀態）？』道者無語。後來道者遷化後有舍利，（侍者）拿著給師看。師說：『直饒得八斛四斗（即使得到很多），不如當時下得一轉語好（不如當時說出一句開悟的話）。』師在洞山作務（指勞動），不小心鏟死了蚯蚓。洞山說：『這個聻（語氣詞，表疑問）？』師說：『他不死。』洞山說：『二祖往鄴都又作么生（二祖慧可去鄴都又是怎麼回事）？』師不對（沒有回答）。後來有僧人問：『和尚在洞山鏟殺蚯蚓的因緣，和尚豈不是無語？』師說：『當時有語，祇是無人證明（只是沒有人能理解）。』問：『山河大地從何而有？』師說：『從妄想有。』（僧人）說：『與某甲想出一鋌金得么（能和我一起想像出一錠金子嗎）？』師便休去（停止了對話）。僧人不肯（不依不饒）。師問雪峰：『門外雪消也未？』（雪峰）說：『一片也無，消個甚麼（一片雪都沒有，消什麼）？』師說：『消也（消了）。』僧人問：『一時包裹時如何（一切歸一時是什麼樣的）？』師說：『旋風千匝（像旋風一樣快速變化）。』上堂（說法）：『如人將三貫錢，買個獵狗，祇解尋得有軌跡底（只能找到有軌跡的東西）。忽遇羚羊掛角（比喻不可思議的境界），莫道軌跡，氣息也無（連氣息都沒有）。』僧人問：『羚羊掛角時如何？』師說：『六六三十六。』（僧人）問：『掛角后如何？』師說：『六六三十六。』僧人禮拜。師說：『會么？』（僧人）說：『不會。』師說：『不見道無軌跡（沒聽說過沒有軌跡嗎）。』其僧舉似趙州（把這件事告訴趙州）。趙州說：『云居師兄猶在（云居師兄還在原來的境界）。』僧人便問：『羚羊掛角時如何？』趙州說：『九九八十一。』（僧人）問：『掛角后如何？』趙州說：『九九八十一。』（僧人）說：『得恁么難會（這麼難理解）？』趙州說：『有甚麼難會？』（僧人）說：『請和尚指示。』趙州說：『新羅新羅（指遙遠，不可捉摸）。』

【English Translation】 English version What is the teacher of all Buddhas? The master shouted, 'This idiot!' The monk bowed. The master said, 'How do you understand?' The monk shouted, 'This old monk!' The master said, 'So you don't understand.' The monk danced out. The master said, 'A beggar at the leftovers table (referring to someone who only knows superficial things)!' The master once asked an attendant to send pants to a Taoist living in a hermitage. The Taoist said, 'I have pants from birth (referring to something inherent, not needing to be sought externally), I won't accept them.' The master again asked the attendant to ask, 'What did you wear before your mother gave birth to you (referring to the origin, the state before birth)?' The Taoist was speechless. Later, after the Taoist passed away and had relics, (the attendant) took them to show the master. The master said, 'Even if you get eight pecks and four bushels (even if you get a lot), it's not as good as saying a turning word at that time (it's not as good as saying an enlightening word at that time).' The master was working in Dongshan (referring to labor), and accidentally killed an earthworm. Dongshan said, 'This what (an interrogative particle)?' The master said, 'It's not dead.' Dongshan said, 'What about the Second Patriarch going to Ye Du (what about the Second Patriarch Huike going to Ye Du)?' The master did not answer. Later, a monk asked, 'The master killed an earthworm in Dongshan, wasn't the master speechless?' The master said, 'I had words at that time, but no one could prove it (but no one could understand it).' (The monk) asked, 'Where do mountains, rivers, and the earth come from?' The master said, 'From delusion.' (The monk) said, 'Can I imagine a gold ingot with you?' The master stopped talking. The monk refused to give up. The master asked Xuefeng, 'Has the snow outside the door melted yet?' (Xuefeng) said, 'There isn't a single flake, what is there to melt?' The master said, 'It has melted.' A monk asked, 'What is it like when everything is wrapped up at once (what is it like when everything returns to one)?' The master said, 'A whirlwind a thousand times (like a whirlwind changing rapidly).' Ascending the hall (giving a sermon): 'It's like a person spending three strings of cash to buy a hunting dog, which can only find things with traces. If it encounters a羚羊掛角 (Lingyang Guajiao, antelope hanging its horns on a tree, a metaphor for an inconceivable state), not to mention traces, there isn't even a breath.' A monk asked, 'What is it like when an antelope hangs its horns on a tree?' The master said, 'Six six thirty-six.' (The monk) asked, 'What is it like after hanging its horns?' The master said, 'Six six thirty-six.' The monk bowed. The master said, 'Do you understand?' (The monk) said, 'I don't understand.' The master said, 'Haven't you heard that there are no traces?' The monk told Zhao Zhou about this. Zhao Zhou said, 'My brother Yunju is still there (My brother Yunju is still in the original state).' The monk then asked, 'What is it like when an antelope hangs its horns on a tree?' Zhao Zhou said, 'Nine nine eighty-one.' (The monk) asked, 'What is it like after hanging its horns?' Zhao Zhou said, 'Nine nine eighty-one.' (The monk) said, 'Is it so difficult to understand?' Zhao Zhou said, 'What's so difficult to understand?' (The monk) said, 'Please instruct me, Master.' Zhao Zhou said, 'Silla Silla (referring to something distant and elusive).'

。又問長慶。羚羊掛角時如何。慶曰。草里漢。曰掛后如何。慶曰。亂叫喚。曰畢竟如何。慶曰。驢事未去。馬事到來。眾僧夜參。侍者持燈來。影在壁上。僧見便問。兩個相似時如何。師曰。一個是影。問學人擬欲歸鄉時如何。師曰。祇這是新羅僧。問佛陀波利見文殊。為甚卻回去。師曰。祇為不將來。所以卻回去。問如何是佛。師曰。讚歎不及。曰莫祗這便是否。師曰。不勞讚歎。問教中道。是人先世罪業。應墮惡道以今世人輕賤故。此意如何。師曰。動則應墮惡道。靜則為人輕賤。(崇壽稠別云。心外有法。應墮惡道。守住自己。為人輕賤)問香積飯甚麼人得吃。師曰。須知得吃底人。入口也須抉出。有僧在房內唸經。師隔窗問。阇黎念者。是甚麼經。僧曰。維摩經。師曰。不問維摩經。念者是甚麼經。其僧從此得入。上堂。孤迥迥。峭巍巍。僧出問曰。某甲不會。師曰。面前案山子也不會。新羅僧問。是甚麼。得恁么難道。師曰。有甚麼難道。曰便請和尚道。師曰。新羅新羅。問明眼人為甚麼黑如漆。師曰。何怪。荊南節度使成汭入山設供。問曰。世尊有密語。迦葉不覆藏。如何是世尊密語。師召尚書。書應諾。師曰。會么。書曰。不會。師曰。汝若不會。世尊有密語。汝若會。迦葉不覆藏。僧問。才生為甚

【現代漢語翻譯】現代漢語譯本又有人問長慶（人名）：『羚羊掛角時如何？』長慶說：『草莽之徒。』那人問：『掛后如何？』長慶說：『胡亂叫喚。』那人問：『究竟如何？』長慶說：『驢子的事還沒完，馬的事又來了。』眾僧夜晚參禪，侍者拿著燈來，影子映在墻上。有僧人看見便問：『兩個相似時如何？』師父說：『一個是影子。』有人問：『學人想要歸鄉時如何？』師父說：『你就是新羅（古國名，今朝鮮半島）來的僧人。』有人問：『佛陀波利（人名）見了文殊（菩薩名），為什麼卻又回去了？』師父說：『只因爲沒帶東西來，所以又回去了。』有人問：『如何是佛？』師父說：『讚歎不及。』那人問：『莫非這就是了嗎？』師父說：『不勞讚歎。』有人問：『經教中說，此人前世罪業，應墮惡道，因今世被人輕賤的緣故。此意如何？』師父說：『動則應墮惡道，靜則為人輕賤。』（崇壽稠（人名）另說：『心外有法，應墮惡道；守住自己，為人輕賤。』）有人問：『香積飯（佛寺齋飯）什麼人能吃？』師父說：『須知能吃的人，入口也要能抉擇出來。』有僧人在房內唸經，師父隔著窗戶問：『阇黎（梵語，意為「阿阇梨」，僧人）唸的是什麼經？』僧人說：『維摩經（經名）。』師父說：『我不問維摩經，唸經的是什麼？』那僧人從此得以開悟。師父上堂說法：『孤零零，高聳聳。』有僧人出來問：『弟子不明白。』師父說：『面前的案山（形狀如案子的山）子也不明白。』新羅僧人問：『是什麼，得這麼難說？』師父說：『有什麼難說的？』那人說：『請和尚說。』師父說：『新羅，新羅。』有人問：『明眼人為什麼黑如漆？』師父說：『何必奇怪？』荊南節度使成汭（人名）入山設供，問道：『世尊有密語，迦葉（佛陀弟子名）不覆藏，如何是世尊密語？』師父召喚尚書，尚書應諾。師父說：『會么？』尚書說：『不會。』師父說：『你若不會，世尊有密語；你若會，迦葉不覆藏。』有僧人問：『才生為什麼……』

【English Translation】 English version Someone asked Changqing (a name): 'What is it like when an antelope hangs its horns on a tree?' Changqing said: 'A rustic person.' The person asked: 'What happens after it hangs?' Changqing said: 'Wild shouting.' The person asked: 'What is it ultimately?' Changqing said: 'The donkey's business hasn't finished, and the horse's business is arriving.' The monks were practicing Zen meditation at night, and the attendant brought a lamp, and the shadow was reflected on the wall. A monk saw it and asked: 'What is it like when the two are similar?' The master said: 'One is a shadow.' Someone asked: 'What is it like when a student wants to return home?' The master said: 'You are a monk from Silla (ancient kingdom, now Korean Peninsula).' Someone asked: 'Why did Buddhapali (a name) go back after seeing Manjusri (a Bodhisattva)?' The master said: 'Just because he didn't bring anything, so he went back.' Someone asked: 'What is Buddha?' The master said: 'Praise is not enough.' The person asked: 'Is this it?' The master said: 'No need for praise.' Someone asked: 'The scriptures say that this person's past sins should cause them to fall into evil realms, but they are despised by people in this life. What does this mean?' The master said: 'Movement leads to falling into evil realms, stillness leads to being despised by people.' (Chongshou Chou (a name) said separately: 'Having Dharma outside the mind leads to falling into evil realms; clinging to oneself leads to being despised by people.') Someone asked: 'Who can eat the Xiangji rice (vegetarian meal in a Buddhist temple)?' The master said: 'You must know the person who can eat it, and you must be able to discern it even when it enters the mouth.' A monk was chanting scriptures in his room, and the master asked through the window: 'What scripture is the Ajari (Sanskrit, meaning 'teacher', a monk) chanting?' The monk said: 'The Vimalakirti Sutra (name of a scripture).' The master said: 'I'm not asking about the Vimalakirti Sutra, what is chanting the scripture?' The monk was enlightened from this. The master ascended the platform to preach: 'Solitary and towering.' A monk came out and asked: 'This disciple doesn't understand.' The master said: 'The table mountain (a mountain shaped like a table) in front of you doesn't understand either.' A Silla monk asked: 'What is it, that it's so difficult to say?' The master said: 'What's so difficult to say?' The person said: 'Please, Master, tell us.' The master said: 'Silla, Silla.' Someone asked: 'Why are the eyes of a clear-sighted person as black as lacquer?' The master said: 'Why be surprised?' Cheng Rui (a name), the military governor of Jingnan, entered the mountain to make offerings and asked: 'The World Honored One has secret words, and Kashyapa (name of Buddha's disciple) does not conceal them. What are the World Honored One's secret words?' The master summoned the Minister, and the Minister responded. The master said: 'Do you understand?' The Minister said: 'I don't understand.' The master said: 'If you don't understand, the World Honored One has secret words; if you understand, Kashyapa does not conceal them.' A monk asked: 'Why, as soon as one is born...'

么不知有。師曰。不同生。曰。未生時如何。師曰。不曾滅。曰未生時在甚麼處。師曰。有處不收。曰甚麼人不受滅。師曰。是滅不得者。上堂。僧家發言吐氣。須有來由。莫將等閑。這裡是甚麼所在。爭受容易。凡問個事。也須識些子好惡。若不識。尊卑良賤。不知觸犯。信口亂道。也無利益。傍家行腳。到處覓相似語。所以。尋常向兄弟道。莫怪不相似。恐同學太多去。第一莫將來。將來不相似。言語也須看前頭。八十老人入場屋。不是小兒嬉。不是因循事。一言參差即千里萬里。難為取攝。蓋為學處不著力。敲骨打髓。須有來由言語。如鉗如夾。如鉤如鎖。須教相續不斷始得。頭頭上具。物物上明。豈不是得妙底事。一種學。大鬚子細。研窮直須諦當。的的無差。到這裡有甚麼䠄跣處。有甚麼擬議處。向去底人。常須慘悚戢翼始得。若是知有底人。自解護惜。終不取次。十度發言。九度休去。為甚麼如此。恐怕無利益。體得底人心。如臘月扇子。直得口邊醭出。不是強為任運如此。欲得恁么事。須是恁么人。既是恁么人。不愁恁么事。恁么事即難得。上堂汝等諸人。直饒學得佛邊事。早是錯用心。不見。古人講得。天花落。石點頭。亦不幹自己事。自余是甚麼閑。擬將有限身心。向無限中用。如將方木逗圓孔。

【現代漢語翻譯】現代漢語譯本某僧問道：『我什麼都不知道。』趙州禪師說：『與生不同。』僧問：『未生時如何？』趙州禪師說：『不曾滅。』僧問：『未生時在什麼地方？』趙州禪師說：『有的地方不收容。』僧問：『什麼人不遭受滅？』趙州禪師說：『是滅不掉的人。』

趙州禪師上堂說法：僧家一言一行，都要有來龍去脈，不要等閒視之。這裡是什麼地方？怎能輕易放過？凡是問一件事，也要懂得一些好壞。如果不識好壞，尊卑貴賤，不知觸犯，信口胡說，也沒有利益。有些人到處參學，尋找相似的言語。所以我常常對你們說，不要怪我不像別人，恐怕是同學太多了。最重要的是不要將來，將來就不像了。說話也要看前面，八十歲的老人蔘加科舉考試，不是小孩子玩耍，不是因循茍且的事情。一句話說錯，就差之千里萬里，難以挽回。這是因為學習時不用力，沒有敲骨打髓。必須要有來由的言語，像鉗子、夾子，像鉤子、鎖子，必須教導他們相續不斷才能成功。頭頭是道，物物分明，豈不是得到妙處的事情？一種學習，必須仔細，研究透徹，務必準確無誤。到了這裡，有什麼可以輕視的地方？有什麼可以猜測的地方？想要前進的人，常常要謹慎小心，收斂翅膀才行。如果是知道的人，自然會愛護珍惜，終究不會隨便。十次發言，九次停止，為什麼這樣？恐怕沒有利益。體會到的人的心，就像臘月的扇子，口邊都結了霜，不是勉強，而是自然如此。想要得到這樣的事情，必須是這樣的人。既然是這樣的人，就不愁這樣的事情。這樣的事情是很難得到的。

趙州禪師上堂說法：你們這些人，就算學到佛的境界，也早就用錯了心。沒看見古人講經，講得天花亂墜，頑石點頭，也與自己無關。其餘的又有什麼空閑呢？想要用有限的身心，在無限中發揮作用，就像用方形的木頭去塞圓形的孔。

【English Translation】 English version A monk asked: 'I don't know anything.' The Master (Zhàozhōu Chánshī 趙州禪師) said: 'Different from being born.' The monk asked: 'What is it like before being born?' The Master said: 'Never extinguished.' The monk asked: 'Where is it before being born?' The Master said: 'There are places that do not accept it.' The monk asked: 'What kind of person does not undergo extinction?' The Master said: 'It is the one who cannot be extinguished.'

The Master ascended the hall and said: 'Monks, every word and breath must have a source. Do not take it lightly. What place is this? How can you easily let it go? Whenever you ask about something, you must know some good and bad. If you do not know good and bad, high and low, noble and base, you will unknowingly offend and speak nonsense, which is of no benefit. Some people travel everywhere, seeking similar words. Therefore, I often say to you, do not blame me for not being like others, perhaps there are too many fellow students. The most important thing is not to bring the future, for the future will not be the same. You must also look ahead when speaking. An eighty-year-old man participating in the imperial examination is not child's play, not a perfunctory matter. One wrong word can lead to a difference of thousands of miles, making it difficult to recover. This is because you do not put effort into learning, not striking bone and marrow. There must be a source for your words, like pliers and clamps, like hooks and locks, you must teach them to continue uninterrupted to succeed. Everything is in order, everything is clear, isn't this a wonderful thing? One kind of learning, you must be careful, study thoroughly, and be accurate without error. When you get here, what is there to despise? What is there to guess? Those who want to move forward must always be cautious and restrain their wings. If you are someone who knows, you will naturally cherish and will not be casual. Stop nine times out of ten when speaking, why is that? Afraid of no benefit. The heart of someone who understands is like a fan in the twelfth month, frost forms on the lips, not forced, but naturally so. If you want to get such a thing, you must be such a person. Since you are such a person, you do not have to worry about such a thing. Such a thing is hard to come by.'

The Master ascended the hall and said: 'All of you, even if you learn the affairs of the Buddha (Buddha 佛), you have already used your mind wrongly. Haven't you seen the ancients lecturing, causing heavenly flowers to fall and rocks to nod, but it has nothing to do with yourselves. What other leisure is there? Wanting to use limited body and mind to function in the infinite is like using a square peg to fit a round hole.'

多少誵訛。若無恁么事。饒你攢花蔟錦。亦無用處。未離情識在一切事。須向這裡及盡。若有一毫去不盡。即被塵累。豈況更多差之。毫牦過。犯山嶽。不見。古人道。學處不玄。儘是流俗。閨閤中物捨不得。俱為滲漏。直須向這裡及取。及去及來。並盡一切事始得無過。如人頭頭上了。物物上通。祇喚作了事人。終不喚作尊貴。將知尊貴一路自別。不見道。從門入者非寶。棒上不成龍。知么。師為南昌鐘王尊之愿為世世師。天覆元年秋。示疾。明年正月三日。問侍者曰。今日是幾。曰初三。師曰。三十年後。但道。祇這是。乃告寂。謚弘覺禪師。

撫州疏山匡仁禪師

吉州新淦人。投本州元證禪師出家。一日告其師。往東都聽習。未經歲月。忽曰。尋行數墨。語不如默。捨己求人。假不如真。遂造洞山。值山早參。出問。未有之言。請師示誨。山曰。不諾無人肯。師曰。還可功也無。山曰。你即今還功得么。師曰。功不得即無諱處。山他日上堂曰。欲知此事。直須如枯木生花。方與他合。師問。一切處不乖時如何。山曰。阇黎此是功勛邊事。幸有無功之功。子何不問。師曰。無功之功。豈不是那邊人。山曰。大有人笑子恁么問。師曰。恁么則迢然去也。山曰。迢然。非迢然。非不迢然。師曰。如何是迢

【現代漢語翻譯】現代漢語譯本：多少差錯啊！如果沒有那樣的事，就算你堆砌辭藻，也沒有用處。未脫離情識，存在於一切事物中，必須在這裡窮盡。如果有一絲一毫沒有窮盡，就會被塵埃牽累。何況是更多的偏差呢？差之毫釐，失之千里。沒見到古人說，『學處不玄妙，全是流俗。閨房中的東西捨不得，都會成為漏洞。』必須在這裡窮盡，窮盡來去，窮盡一切事物，才能沒有過失。如同人頭頭都明白了，物物都通達了，只叫做了事人，終究不叫做尊貴。要知道尊貴的道路自然不同。沒聽說過嗎？『從門進入的不是寶，棒子上變不成龍。』知道嗎？師父（指鐘王尊之）是南昌鐘王尊之，我（指作者）愿生生世世以他為師。天覆元年秋天，示現疾病。第二年正月三日，問侍者說：『今天是幾號？』侍者說：『初三。』師父說：『三十年後，但說，就是這個。』於是圓寂。謚號弘覺禪師。

撫州疏山匡仁禪師

吉州新淦人。投靠本州元證禪師出家。一天告訴他的師父，前往東都聽講學習。沒過多久，忽然說：『尋章摘句，不如沉默。捨棄自己去求別人，虛假不如真實。』於是前往洞山。正趕上洞山禪師早參，出來提問：『未曾有過的言語，請師父開示。』洞山禪師說：『不答應沒有人肯。』匡仁禪師說：『還可以用功嗎？』洞山禪師說：『你現在還能用功嗎？』匡仁禪師說：『用功不得就沒有迴避的地方。』洞山禪師其他日子上堂說：『想要知道這件事，必須像枯木開花，才能與它相合。』匡仁禪師問：『一切處都不違背時機，怎麼樣？』洞山禪師說：『阇黎（梵語，意為「老師」）這是功勛邊的事情。幸好有無功之功，你為什麼不問？』匡仁禪師說：『無功之功，難道不是那邊的人嗎？』洞山禪師說：『大有人笑你這樣問。』匡仁禪師說：『這樣就遙遠離開了。』洞山禪師說：『遙遠，非遙遠，非不遙遠。』匡仁禪師說：『什麼是遙遠？』

【English Translation】 English version: How many errors! If there is no such thing, even if you pile up flowery words, it is useless. Not detached from emotions and perceptions, existing in all things, one must exhaust it here. If there is even a trace that is not exhausted, one will be burdened by dust. How much more so with greater deviations? A difference of a hair's breadth leads to an error of a thousand miles. Haven't you seen the ancients say, 'If the place of learning is not profound, it is all vulgarity. If you can't let go of things in the boudoir, they will all become leaks.' One must exhaust it here, exhaust coming and going, exhaust all things, in order to be without fault. It is like a person understanding everything head by head, and everything being connected. They are only called 'accomplished people,' and never called 'honorable.' Know that the path of honor is naturally different. Haven't you heard it said? 'What enters through the gate is not a treasure, and a stick cannot become a dragon.' Do you know? The master (referring to Zhongwang Zunzhi) is Zhongwang Zunzhi of Nanchang, and I (the author) wish to take him as my teacher lifetime after lifetime. In the autumn of the first year of Tianfu, he showed signs of illness. On the third day of the first month of the following year, he asked the attendant, 'What day is it today?' The attendant said, 'The third.' The master said, 'Thirty years from now, just say, 'This is it.'' Then he passed away peacefully. His posthumous title was Zen Master Hongjue (Zen Master of Great Enlightenment).

Zen Master Kuangren of Shushan in Fuzhou

He was a native of Xingan in Jizhou. He joined the Sangha under Zen Master Yuanzheng in his native prefecture. One day, he told his master that he was going to Dongdu to listen to lectures and study. After a short time, he suddenly said, 'Searching for phrases and counting words is not as good as silence. Abandoning oneself to seek others is not as good as truth.' So he went to Dongshan. He happened to arrive during Zen Master Dongshan's morning assembly and came out to ask, 'Unprecedented words, please Master enlighten me.' Zen Master Dongshan said, 'If I don't agree, no one will.' Zen Master Kuangren said, 'Can one still practice?' Zen Master Dongshan said, 'Can you practice now?' Zen Master Kuangren said, 'If one cannot practice, then there is nothing to avoid.' Zen Master Dongshan said on another day during an assembly, 'If you want to know this matter, you must be like a dead tree blooming, then you can be in harmony with it.' Zen Master Kuangren asked, 'How is it when everything is not contrary to the time?' Zen Master Dongshan said, 'Upasaka (term of respect for a Buddhist monk), this is a matter of meritorious deeds. Fortunately, there is merit of no merit, why don't you ask about it?' Zen Master Kuangren said, 'The merit of no merit, isn't that the person over there?' Zen Master Dongshan said, 'Many people laugh at you for asking like that.' Zen Master Kuangren said, 'Then it is far away.' Zen Master Dongshan said, 'Far away, not far away, not not far away.' Zen Master Kuangren said, 'What is far away?'

然。山曰。喚作那邊人即不得。師曰。如何是非迢然。山曰。無辨處。山問師。空劫無人家。是甚麼人住處。師曰。不識。山曰。人還有意旨也無。師曰。和尚何不問他。山曰。現問。次師曰。是何意旨。山不對。洎洞山順世。弟子禮終。乃到潭州大溈。值溈示眾曰。行腳高士直須向聲色里睡眠。聲色里坐臥始得。師出問。如何是不落聲色句。溈豎起拂子。師曰。此是落聲色句。溈放下拂子歸方丈。師不契。便辭香嚴。嚴曰。何不且住。師曰。某甲與和尚無緣。嚴曰。有何因緣。試舉看。師遂舉前話。嚴曰。某甲有個語。師曰。道甚麼。嚴曰。言發非聲。色前不物。師曰。元來此中有人。遂囑香嚴曰。向後有住處。某甲卻來相見。乃去。溈問嚴曰。問聲色話底矮阇黎在么。嚴曰。已去也。溈曰。曾舉向子么。嚴曰。某甲亦曾對他來。溈曰。試舉看。嚴舉前語。溈曰。他道甚麼。嚴曰。深肯某甲。溈失笑曰。我將謂這矮子有長處元來祇在這裡。此子向去若有個住處。近山無柴燒。近水無水吃。師聞福州大溈安和尚示眾曰。有句無句如藤倚樹。師特入嶺到彼。值溈泥壁。便問。承聞和尚道有句無句如藤倚樹。是否。溈曰。是師曰。忽遇樹倒藤枯句歸何處。溈放下泥槃。呵呵大笑歸方丈。師曰。某甲三千里。賣卻布單。特為

【現代漢語翻譯】好的。山說：『稱呼那邊的人是不可以的。』師父說：『如何才能使是非分明呢？』山說：『沒有可以分辨的地方。』山問師父：『空劫（宇宙形成前的混沌時期）沒有人居住，那是誰的住處？』師父說：『不知道。』山說：『人還有意旨嗎？』師父說：『和尚為什麼不問他？』山說：『現在就問。』接著師父說：『是什麼意旨？』山沒有回答。等到洞山（禪宗祖師）圓寂后，弟子們行完禮，於是前往潭州大溈山。正趕上溈山（禪宗祖師）向大眾開示說：『雲遊的高士必須在聲色之中睡眠，在聲色之中坐臥才可以。』師父出來問道：『如何是不落入聲色的句子？』溈山豎起拂塵。師父說：『這是落入聲色的句子。』溈山放下拂塵回到方丈室。師父沒有領悟，於是告辭香嚴（禪宗僧人）。香嚴說：『為什麼不暫時住下？』師父說：『我與和尚沒有緣分。』香嚴說：『有什麼因緣，試著說來聽聽。』師父於是舉了之前的話。香嚴說：『我有一句話。』師父說：『說什麼？』香嚴說：『言語發出之前不是聲音，色相顯現之前不是事物。』師父說：『原來這裡有人。』於是囑咐香嚴說：『以後如果有住處，我再來相見。』於是離開了。溈山問香嚴說：『問聲色話的矮個子沙彌在哪裡？』香嚴說：『已經走了。』溈山說：『他曾經向你請教過嗎？』香嚴說：『我也曾對他說了。』溈山說：『試著說來聽聽。』香嚴舉了之前的話。溈山說：『他說了什麼？』香嚴說：『他深深地認可了我。』溈山失笑說：『我以為這矮個子有什麼長處，原來只是在這裡。這小子以後如果有個住處，靠近山沒有柴燒，靠近水沒有水喝。』師父聽說福州大溈安和尚向大眾開示說：『有句無句，如藤倚樹。』師父特意進入山嶺到那裡。正趕上溈山在泥墻。便問：『聽說和尚說有句無句，如藤倚樹，是這樣嗎？』溈山說：『是。』師父說：『忽然遇到樹倒藤枯，句子歸向何處？』溈山放下泥瓦刀，呵呵大笑回到方丈室。師父說：『我走了三千里，賣掉了布單，特意爲了』

【English Translation】 Okay. Shan said, 'It is not permissible to call them people from over there.' The Master said, 'How can right and wrong be clearly distinguished?' Shan said, 'There is no place to distinguish.' Shan asked the Master, 'In the empty eon (the chaotic period before the formation of the universe) where no one dwells, whose dwelling is it?' The Master said, 'I do not know.' Shan said, 'Do people still have intentions?' The Master said, 'Why doesn't the Abbot ask him?' Shan said, 'I am asking now.' Then the Master said, 'What is the intention?' Shan did not answer. After Dongshan (Zen patriarch) passed away, the disciples finished the ceremony and then went to Dahui Mountain in Tanzhou. It happened that Weishan (Zen patriarch) was instructing the assembly, saying, 'Wandering high-minded people must sleep in sound and form, and sit and lie in sound and form.' The Master came out and asked, 'What is the phrase that does not fall into sound and form?' Weishan raised his whisk. The Master said, 'This is a phrase that falls into sound and form.' Weishan put down the whisk and returned to his abbot's room. The Master did not understand, so he bid farewell to Xiangyan (Zen monk). Xiangyan said, 'Why not stay for a while?' The Master said, 'I have no affinity with the Abbot.' Xiangyan said, 'What affinity is there? Try to tell me.' The Master then mentioned the previous words. Xiangyan said, 'I have a saying.' The Master said, 'What do you say?' Xiangyan said, 'Before words are spoken, there is no sound; before form appears, there is no thing.' The Master said, 'So there are people here.' Then he instructed Xiangyan, saying, 'If there is a place to live in the future, I will come to see you again.' Then he left. Weishan asked Xiangyan, 'Where is the short Shami (novice monk) who asked about sound and form?' Xiangyan said, 'He has already left.' Weishan said, 'Did he ever ask you?' Xiangyan said, 'I also told him.' Weishan said, 'Try to tell me.' Xiangyan mentioned the previous words. Weishan said, 'What did he say?' Xiangyan said, 'He deeply affirmed me.' Weishan laughed and said, 'I thought this short fellow had some merit, but it turns out he is only here. If this boy has a place to live in the future, there will be no firewood to burn near the mountain, and no water to drink near the water.' The Master heard that Abbot An of Dahui Mountain in Fuzhou was instructing the assembly, saying, 'With or without a phrase, like a vine relying on a tree.' The Master specially entered the mountains to go there. It happened that Weishan was plastering a wall. He then asked, 'I heard that the Abbot said, 'With or without a phrase, like a vine relying on a tree,' is that so?' Weishan said, 'Yes.' The Master said, 'If suddenly the tree falls and the vine withers, where does the phrase go?' Weishan put down the trowel, laughed loudly, and returned to his abbot's room. The Master said, 'I traveled three thousand miles and sold my cloth robe, especially for'

此事而來。和尚何得相弄。溈喚侍者取二百錢與這上座去。遂囑曰。向後有獨眼龍。為子點破在。溈山次日上堂。師出問。法身之理。理絕玄微。不奪是非之境。猶是法身邊事。如何是法身向上事。溈舉起拂子。師曰。此猶是法身邊事。溈曰。如何是法身向上事。師奪拂子摺折。擲向地上便歸眾。溈曰龍蛇易辨。衲子難瞞。后聞婺州明招謙和尚出世。(謙眇一目)徑往禮拜。招問。甚處來。師曰。閩中來。招曰。曾到大溈否。師曰。到招曰。有何言句。師舉前話。招曰。溈山可謂頭正尾正。祇是不遇知音。師亦不省。復問。忽遇樹倒藤枯。句歸何處。招曰。卻使溈山笑轉新。師于言下大悟。乃曰。溈山元來笑里有刀。遙望禮拜悔過。招一日問。虎生七子。那個無尾巴。師曰。第七個無尾巴。香嚴出世。師不爽前約。遂往訪之。嚴上堂。僧問。不求諸聖。不重己靈時如何。嚴曰萬機休罷。千聖不𢹂。師在眾作嘔聲曰。是何言歟。嚴聞便下座。曰適對此僧語。必有不是。致招師叔如是。未審過在甚麼處。師曰萬機休罷。猶有物在。千聖不𢹂。亦從人得。如何無過。嚴曰。卻請師叔道。師曰。若教某甲道。須還師資禮始得。嚴乃禮拜躡前問。師曰。何不道。肯諾不得全。嚴曰。肯又肯個甚麼。諾又諾于阿誰。師曰。肯即肯他

【現代漢語翻譯】現代漢語譯本為此事而來。和尚為何要戲弄我？溈山於是叫侍者拿二百錢給這位上座。並囑咐說：『以後若有獨眼龍，就為他點破此事。』溈山第二天上堂，這位禪師出來問道：『法身的道理，道理玄妙至極，不涉及是非的境界，也只是法身邊的事情。如何是法身向上之事？』溈山舉起拂子。禪師說：『這仍然是法身邊的事情。』溈山問：『如何是法身向上之事？』禪師奪過拂子折斷，扔在地上便回到大眾中。溈山說：『龍蛇容易辨認，衲子難以欺瞞。』後來聽說婺州明招謙和尚出世（謙和尚眇一目），禪師直接前去禮拜。明招問：『從哪裡來？』禪師說：『從閩中來。』明招問：『曾經到過大溈山嗎？』禪師說：『到過。』明招問：『有什麼言語？』禪師舉了之前的話。明招說：『溈山可謂頭正尾正，只是不遇知音。』禪師也不明白。禪師又問：『忽然遇到樹倒藤枯，這句話歸向何處？』明招說：『卻使溈山笑轉新。』禪師在言下大悟，於是說：『溈山原來笑裡藏刀。』遙望禮拜懺悔。明招一日問：『虎生七子，哪個沒有尾巴？』禪師說：『第七個沒有尾巴。』香嚴和尚出世，禪師沒有違背之前的約定，於是前去拜訪。香嚴上堂，有僧人問：『不求諸聖，不重己靈時，如何？』香嚴說：『萬機休罷，千聖不攜。』禪師在人群中作嘔吐聲說：『這是什麼話？』香嚴聽了便下座，說：『剛才對這位僧人說的話，必定有不對的地方，才導致招師叔這樣。不知道過錯在哪裡？』禪師說：『萬機休罷，還有東西存在；千聖不攜，也是從人那裡得到的。怎麼會沒有過錯？』香嚴說：『請師叔說。』禪師說：『如果教我來說，必須先還我師資之禮才行。』香嚴於是禮拜，重複之前的提問。禪師說：『何不道，肯諾不得全。』香嚴說：『肯又肯個什麼？諾又諾于阿誰？』禪師說：『肯即肯他。』

【English Translation】 English version He came because of this matter. Why did the monk make fun of me? Weishan then told the attendant to give this monk two hundred coins. He instructed him, 'In the future, if there is a one-eyed dragon (referring to Mingzhao Qian, who had one eye), point this out to him.' The next day, Weishan ascended the hall. The Zen master came out and asked, 'The principle of the Dharmakaya (the body of the ultimate reality), the principle is extremely profound, not involving the realm of right and wrong, is still a matter of the Dharmakaya. What is the matter beyond the Dharmakaya?' Weishan raised his whisk. The Zen master said, 'This is still a matter of the Dharmakaya.' Weishan asked, 'What is the matter beyond the Dharmakaya?' The Zen master snatched the whisk, broke it, threw it on the ground, and returned to the assembly. Weishan said, 'Dragons and snakes are easy to distinguish, but monks are hard to deceive.' Later, he heard that Monk Mingzhao Qian (Qian had one eye) of Wuzhou had appeared in the world, and the Zen master went directly to pay his respects. Mingzhao asked, 'Where do you come from?' The Zen master said, 'From Minzhong.' Mingzhao asked, 'Have you ever been to Great Weishan?' The Zen master said, 'I have.' Mingzhao asked, 'What words were spoken?' The Zen master recounted the previous conversation. Mingzhao said, 'Weishan can be said to be correct from head to tail, but he just didn't meet a kindred spirit.' The Zen master didn't understand. The Zen master then asked, 'Suddenly encountering a tree falling and vines withering, where does this sentence lead?' Mingzhao said, 'It makes Weishan's laughter even fresher.' The Zen master had a great enlightenment upon hearing these words, and said, 'Weishan originally had a knife hidden in his smile.' He bowed and repented from afar. One day, Mingzhao asked, 'A tiger gives birth to seven cubs, which one has no tail?' The Zen master said, 'The seventh one has no tail.' When Xiangyan (a Zen master) appeared in the world, the Zen master did not break his previous agreement and went to visit him. Xiangyan ascended the hall, and a monk asked, 'What is it like when one does not seek from the sages and does not value one's own spirit?' Xiangyan said, 'All activities cease, and a thousand sages are not carried along.' The Zen master made a vomiting sound in the crowd and said, 'What kind of words are these?' Upon hearing this, Xiangyan descended from the seat and said, 'The words I just spoke to this monk must have been incorrect, causing Uncle Zhao to be like this. I don't know where the fault lies?' The Zen master said, 'When all activities cease, there is still something present; when a thousand sages are not carried along, it is also obtained from people. How can there be no fault?' Xiangyan said, 'Please, Uncle, speak.' The Zen master said, 'If you want me to speak, you must first return the respect due to a teacher.' Xiangyan then bowed and repeated the previous question. The Zen master said, 'Why not say, 'Affirmation and denial are not complete.' Xiangyan said, 'What is affirmed by affirmation? Who is denied by denial?' The Zen master said, 'Affirmation affirms him.'

千聖。諾即諾於己靈。嚴曰。師叔恁么道。向去倒屙三十年在。師到夾山。山上堂。師問。承師有言。目前無法。意在目前。如何是非目前法。山曰。夜月流輝。澄潭無影。師作掀禪床勢。山曰。阇黎作么生。師曰。目前無法了不可得。山曰。大眾看取這一員戰將。師參巖頭。頭見來乃低頭佯睡。師近前而立。頭不顧。師拍禪床一下。頭回首曰。作甚麼。師曰。和尚。且瞌睡。拂袖便行。頭呵呵大笑曰。三十年弄馬騎。今日被驢撲。回謁石霜。(機語具石霜章)遂歸故里。出主藍田信士張霸遷。問和尚有何言句。師示偈曰。吾有一寶琴。寄之在曠野。不是不解彈。未遇知音者。后遷疏山。上堂。病僧咸通年前。會得法身邊事。咸通年後。會得法身向上事。雲門出問。如何是法身邊事。師曰。枯樁。曰如何是法身向上事。師曰。非枯樁。曰還許某甲說道理也無。師曰。許。曰枯樁豈不是明法身邊事。師曰。是。曰非枯樁。豈不是明法身向上事。師曰。是。曰祇如法身還該一切也無。師曰。法身周遍。豈得不該。門指凈瓶曰。祇如凈瓶。還該法身么。師曰。阇黎莫向凈瓶邊覓。門便禮拜。師問鏡清。肯諾不得全。子作么生會。清曰。全歸肯諾。師曰。不得全。又作么生。清曰。箇中無肯路。師曰。始愜病僧意。問僧。甚處

【現代漢語翻譯】現代漢語譯本千聖（人名）。『諾』即是『諾』于自己的靈性。嚴（人名）說：『師叔您這麼說，向後倒退三十年了。』師（指千聖）到了夾山（地名），在山上開堂說法。師問：『承蒙老師有言，『目前無法，意在目前』，如何是非目前法？』夾山（人名）說：『夜月流輝，澄潭無影。』師作勢要掀翻禪床。夾山（人名）說：『阇黎（梵語，意為『學人』）要做什麼？』師說：『目前無法，了不可得。』夾山（人名）說：『大眾看好這位戰將！』師參訪巖頭（人名），巖頭（人名）見他來了，就低下頭假裝睡覺。師走近站在他面前，巖頭（人名）不理睬。師拍了一下禪床，巖頭（人名）回頭說：『做什麼？』師說：『和尚，且瞌睡。』說完拂袖便走。巖頭（人名）呵呵大笑說：『三十年弄馬騎，今日被驢撲。』（千聖）回去拜謁石霜（人名）。（相關的機鋒對話記載在石霜的章節中）於是回到故鄉，出任藍田（地名）信士張霸遷（人名）的住持。張霸遷（人名）問：『和尚有什麼言句開示？』師（指千聖）示偈說：『吾有一寶琴，寄之在曠野，不是不解彈，未遇知音者。』後來（千聖）遷往疏山（地名），上堂說法。病僧（指千聖自稱）在咸通（年號）年前，會得法身邊事；咸通（年號）年後，會得法身向上事。雲門（人名）出來問：『如何是法身邊事？』師說：『枯樁。』（雲門）問：『如何是法身向上事？』師說：『非枯樁。』（雲門）問：『還允許我說道理嗎？』師說：『允許。』（雲門）問：『枯樁豈不是明法身邊事？』師說：『是。』（雲門）問：『非枯樁，豈不是明法身向上事？』師說：『是。』（雲門）問：『那麼法身還包含一切嗎？』師說：『法身周遍，豈能不包含？』雲門（人名）指著凈瓶說：『那麼凈瓶，還包含法身嗎？』師說：『阇黎（梵語，意為『學人』）不要在凈瓶邊尋找。』雲門（人名）便禮拜。師問鏡清（人名）：『肯諾（指肯定或否定）不得全，你作何理解？』鏡清（人名）說：『全歸肯諾。』師說：『不得全，又作何理解？』鏡清（人名）說：『箇中無肯路。』師說：『這才符合我病僧的意。』問僧：『什麼地方來？』

【English Translation】 English version Qiansheng (personal name). 'Nuo' is 'Nuo' to one's own spirit. Yan (personal name) said, 'Uncle-Master, saying it that way, you're going back thirty years.' The Master (referring to Qiansheng) arrived at Jiashan (place name) and opened the Dharma hall on the mountain. The Master asked, 'I have heard the teacher say, 'There is no method at present, the meaning is in the present.' How is it that it is not the present method?' Jiashan (personal name) said, 'The night moon flows with radiance, the clear pool has no shadow.' The Master made a gesture to overturn the Zen bed. Jiashan (personal name) said, 'What is the Shramana (Sanskrit, meaning 'learner') doing?' The Master said, 'There is no method at present, it cannot be obtained.' Jiashan (personal name) said, 'Everyone, watch this warrior!' The Master visited Yantou (personal name). When Yantou (personal name) saw him coming, he lowered his head and pretended to sleep. The Master approached and stood before him, but Yantou (personal name) ignored him. The Master slapped the Zen bed once, and Yantou (personal name) turned his head and said, 'What are you doing?' The Master said, 'Venerable Monk, just doze off.' Then he flicked his sleeves and left. Yantou (personal name) laughed loudly and said, 'Thirty years of playing with horses, today I was knocked over by a donkey.' (Qiansheng) went back to visit Shishuang (personal name). (The relevant koan dialogue is recorded in the chapter on Shishuang) Then he returned to his hometown and became the abbot of the believer Zhang Baqian (personal name) in Lantian (place name). Zhang Baqian (personal name) asked, 'What words of instruction does the Venerable Monk have?' The Master (referring to Qiansheng) showed a verse, saying, 'I have a precious zither, placed in the wilderness. It's not that I don't know how to play it, but I haven't met a kindred spirit.' Later (Qiansheng) moved to Shushan (place name) and gave a Dharma talk in the hall. This sick monk (referring to Qiansheng himself) before the Xiantong (era name) year, understood the matter of the Dharmakaya's side; after the Xiantong (era name) year, understood the matter of the Dharmakaya's upwardness. Yunmen (personal name) came out and asked, 'What is the matter of the Dharmakaya's side?' The Master said, 'A withered stump.' (Yunmen) asked, 'What is the matter of the Dharmakaya's upwardness?' The Master said, 'Not a withered stump.' (Yunmen) asked, 'Is it permissible for me to speak of the principle?' The Master said, 'It is permissible.' (Yunmen) asked, 'Isn't a withered stump illuminating the matter of the Dharmakaya's side?' The Master said, 'It is.' (Yunmen) asked, 'Isn't not a withered stump illuminating the matter of the Dharmakaya's upwardness?' The Master said, 'It is.' (Yunmen) asked, 'Then does the Dharmakaya encompass everything?' The Master said, 'The Dharmakaya is all-pervasive, how could it not encompass everything?' Yunmen (personal name) pointed to a clean vase and said, 'Then does this clean vase encompass the Dharmakaya?' The Master said, 'Shramana (Sanskrit, meaning 'learner'), do not seek by the clean vase.' Yunmen (personal name) then bowed. The Master asked Jingqing (personal name), 'To affirm or deny is not complete, how do you understand it?' Jingqing (personal name) said, 'Completely return to affirmation and denial.' The Master said, 'Not complete, how do you understand it?' Jingqing (personal name) said, 'There is no path of affirmation within it.' The Master said, 'This finally suits my sick monk's intention.' Asked a monk: 'Where are you from?'

來。曰雪峰來。師曰。我已前到時事事不足。如今足也未。曰如今足也。師曰。粥足飯足。僧無對。(雲門代云。粥足飯足)有僧為師造壽塔。畢白師。師曰。將多少錢與匠人。曰一切在和尚。師曰。為將三錢與匠人。為將兩錢與匠人。為將一錢與匠人。若道得。與吾親造塔來。僧無語。后僧舉似大嶺庵閑和尚。(即羅山也)嶺曰。還有人道得么。僧曰。未有人道得。嶺曰。汝歸與疏山道。若將三錢與匠人。和尚此生決定不得塔。若將兩錢與匠人。和尚與匠人共出一隻手。若將一錢與匠人。累他匠人眉須墮落。僧回如教而說。師具威儀望大嶺作禮。嘆曰。將謂無人。大嶺有古佛。放光射到此間。雖然如是。也是臘月蓮花。大嶺后聞此語曰。我恁么道。早是龜毛長三尺。僧問。如何是諸佛師。師曰。何不問疏山老漢。僧無對。師常握木蛇。有僧問。手中是甚麼。師提起曰。曹家女。問如何是和尚家風。師曰。尺五頭巾。曰如何是尺五頭巾。師曰。圓中取不得。因鼓山舉。威音王佛師。師乃問。作么生是威音王佛師。山曰。莫無慚愧好。師曰。阇黎恁么道。即得。若約病僧即不然。山曰。作么生是威音王佛師。師曰。不坐無貴位。問靈機未運時如何。師曰。夜半放白牛。問如何是一句。師曰。不道。曰為甚麼不道。師曰。

【現代漢語翻譯】來（lai）：說雪峰來了。師（shi）說：『我以前到的時候事事不足，如今足夠了嗎？』僧（seng）說：『如今足夠了。』師說：『粥足夠了，飯足夠了。』僧無言以對。（雲門（Yunmen）代替他說：『粥足夠了，飯足夠了。』）有僧人為師父建造壽塔，建成后稟告師父。師父說：『給了匠人多少錢？』僧人說：『一切都由和尚您決定。』師父說：『是給了匠人三錢，還是兩錢，還是一錢？如果說得出來，就親自為我造塔。』僧人無語。後來僧人將此事告訴了大嶺庵（Daling An）的閑和尚（Xian heshang）（也就是羅山（Luoshan））。大嶺說：『還有人能說得出來嗎？』僧人說：『還沒有人能說得出來。』大嶺說：『你回去告訴疏山（Shushan），如果給了匠人三錢，和尚此生決定得不到塔；如果給了匠人兩錢，和尚與匠人共同出了一隻手；如果給了一錢，會累得匠人眉毛鬍鬚都掉落。』僧人回去后如實轉告。師父整理好威儀，朝著大嶺的方向作揖，感嘆道：『還以為沒有人懂，大嶺有古佛，放光照到這裡。雖然如此，也是臘月里的蓮花。』大嶺後來聽到這話，說：『我這樣說，早就是烏龜長了三尺長的毛。』有僧人問：『什麼是諸佛的老師？』師父說：『為什麼不問疏山老漢？』僧人無言以對。師父常常拿著木蛇，有僧人問：『手中是什麼？』師父提起木蛇說：『曹家女。』問：『什麼是和尚的家風？』師父說：『尺五頭巾。』問：『什麼是尺五頭巾？』師父說：『圓中無法取得。』因為鼓山（Gushan）舉了威音王佛（Weiyin Wangfo）的老師的例子，師父就問：『怎麼是威音王佛的老師？』鼓山說：『莫要不知慚愧才好。』師父說：『阇黎（Sheli）你這樣說，就可以了。如果按照我這個病僧的看法就不是這樣。』鼓山說：『怎麼是威音王佛的老師？』師父說：『不坐無貴位。』問：『靈機未動時如何？』師父說：『夜半放白牛。』問：『如何是一句？』師父說：『不道。』問：『為什麼不說？』師父說：『[原文缺失]。』

【English Translation】 Someone came and said: 'Xuefeng (Snowy Peak) is here.' The Master (shi) said: 'When I arrived before, everything was insufficient. Is it sufficient now?' The Monk (seng) said: 'It is sufficient now.' The Master said: 'The porridge is sufficient, the rice is sufficient.' The monk had no reply. (Yunmen (Cloud Gate) said on his behalf: 'The porridge is sufficient, the rice is sufficient.') A monk built a longevity pagoda for the Master and reported to the Master after it was completed. The Master said: 'How much money was given to the craftsman?' The Monk said: 'Everything is up to you, venerable monk.' The Master said: 'Was it three coins given to the craftsman, or two coins, or one coin? If you can say it, then build the pagoda for me personally.' The monk was speechless. Later, the monk told this matter to the Idle Monk (Xian heshang) of Daling Hermitage (Daling An) (who was also Luoshan (Mount Luo)). Daling said: 'Is there anyone who can say it?' The Monk said: 'No one has been able to say it.' Daling said: 'Go back and tell Shushan (Mount Shu). If three coins were given to the craftsman, the Master will definitely not get the pagoda in this life. If two coins were given to the craftsman, the Master and the craftsman jointly contributed one hand. If one coin was given, it would tire the craftsman so much that his eyebrows and beard would fall out.' The monk returned and reported as instructed. The Master arranged his attire properly, bowed towards the direction of Daling, and sighed: 'I thought no one understood. Daling has an ancient Buddha, emitting light that shines here. Even so, it is still a lotus in the twelfth month.' Daling later heard this and said: 'My saying that is already like a tortoise growing three feet of hair.' A monk asked: 'What is the teacher of all Buddhas?' The Master said: 'Why not ask the old man of Shushan?' The monk had no reply. The Master often held a wooden snake. A monk asked: 'What is in your hand?' The Master raised the wooden snake and said: 'Cao's daughter.' Asked: 'What is the family style of the venerable monk?' The Master said: 'A foot-and-a-half headscarf.' Asked: 'What is a foot-and-a-half headscarf?' The Master said: 'It cannot be taken from within the circle.' Because Gushan (Mount Gu) cited the example of the teacher of Weiyin Wang Buddha (Weiyin Wangfo), the Master then asked: 'How is it the teacher of Weiyin Wang Buddha?' Gushan said: 'It's best not to be without shame.' The Master said: 'If you, Sheli (Ajari), say it that way, then it's acceptable. If according to this sick monk's view, it's not like that.' Gushan said: 'How is it the teacher of Weiyin Wang Buddha?' The Master said: 'Not sitting without a noble position.' Asked: 'What is it like when the spiritual mechanism has not yet moved?' The Master said: 'Releasing a white ox in the middle of the night.' Asked: 'What is a single phrase?' The Master said: 'I won't say.' Asked: 'Why won't you say?' The Master said: '[Original text missing].'

少時輩。問久負不逢時如何。師曰。饒你雄信解拈槍。比逐秦王較百步。曰正當恁么時如何。師曰。將軍不上便橋。金牙徒勞拈筈。問如何是直指。師曰。珠中有水君不信。擬向天邊問太陽。冬至上堂。僧問。如何是冬來意。師曰。京師出大黃。問和尚百年後向甚麼處去。師曰。背抵芒叢。四腳指天。師臨遷化。有偈示眾曰。我路碧空外。白雲無處閑。世有無根樹。黃葉風送還。偈終而逝。塔于本山。

青林師䖍禪師

初參洞山。山問近離甚處。師曰。武陵。曰武陵法道何似此間。師曰。胡地冬抽筍。山曰。別甑炊香飯供養此人。師拂袖便出。山曰。此子向後走殺天下人在。師在洞山栽松次。有劉翁者求偈。師作偈曰。長長三尺餘。鬱鬱覆青草。不知何代人。得見此松老。劉得偈呈洞山。山謂曰。此是第三代洞山主人。師辭洞山。山曰。子向甚麼處去。師曰。金輪不隱的。遍界絕紅塵。山曰。善自保任。師珍重而出。洞山門送謂師曰。恁么去一句作么生道。師曰。步步踏紅塵。通身無影像。山良久。師曰。老和尚何不速道。山曰。子得恁么性急。師曰。某甲罪過。便禮辭。師至山南府青銼山住庵。經十年忽記洞山遺言。乃曰。當利群蒙。豈拘小節邪。遂往隨州。眾請住青林。后遷洞山。凡有新到。先令般

【現代漢語翻譯】現代漢語譯本有位年輕僧人問道：『長期以來懷才不遇，這是為什麼呢？』禪師說：『就算你像李靖那樣雄武，精通各種兵器，能和秦王比試箭法，百步穿楊又如何？』僧人問：『正是這種時候，該怎麼辦呢？』禪師說：『將軍如果不登上便橋，即使有精良的箭，也只是白白拿著。』僧人問：『什麼是直指人心呢？』禪師說：『珍珠裡面有水，你不相信，卻想跑到天邊去問太陽。』冬至這天，禪師升座說法。有僧人問：『什麼是冬至的意境？』禪師說：『京城出產大黃。』僧人問：『和尚您百年之後，會到哪裡去呢？』禪師說：『背靠著芒草叢，四腳朝天。』禪師臨終前，寫了一首偈示眾：『我的路在碧空之外，白雲悠閒自在無處停留。世上有無根的樹，黃葉被風吹散飄回。』說完偈語就圓寂了，塔建在本山。

青林師䖍禪師

最初參拜洞山良價禪師（Dongshan Liangjie）。洞山禪師問：『你最近從哪裡來？』師䖍禪師說：『武陵（Wuling）。』洞山禪師說：『武陵的佛法道風和這裡相比如何？』師䖍禪師說：『胡地冬天長出竹筍。』洞山禪師說：『另外用甑蒸香飯來供養這個人。』師䖍禪師拂袖便走出去。洞山禪師說：『這小子將來會累死天下人的。』師䖍禪師在洞山禪師處種松樹時，有位劉翁向他求偈語。師䖍禪師寫了一首偈語：『長長三尺多，鬱鬱覆蓋青草。不知是什麼年代的人，能看到這棵松樹老去。』劉翁得到偈語后呈給洞山禪師。洞山禪師說：『這是第三代洞山的主人。』師䖍禪師向洞山禪師告辭。洞山禪師問：『你要到哪裡去？』師䖍禪師說：『金輪佛（Jinlun）不會隱沒，遍及世界沒有紅塵。』洞山禪師說：『好好保重。』師䖍禪師珍重地走了出去。洞山禪師送到門口，問師䖍禪師說：『這樣去，要怎麼說一句（來表達你的境界）？』師䖍禪師說：『步步踏在紅塵中，全身卻沒有影像。』洞山禪師沉默了很久。師䖍禪師說：『老和尚為什麼不快說？』洞山禪師說：『你這麼性急幹什麼？』師䖍禪師說：『我錯了。』於是行禮告辭。師䖍禪師到山南府的青銼山（Qingcuo Mountain）住庵。過了十年，忽然想起洞山禪師的遺言，於是說：『應當利益眾生，怎麼能拘泥於小節呢？』於是前往隨州（Suizhou）。大眾請他住在青林寺（Qinglin Temple）。後來又遷到洞山寺（Dongshan Temple）。凡是有新來的人，先讓他們搬...

【English Translation】 English version A young monk asked: 'Why is it that I have been burdened with a reputation for a long time but have not met with opportune times?' The Master said: 'Even if you were as valiant as Li Jing, skilled in all kinds of weapons, and could compete with Prince Qin in archery, hitting the target every time at a hundred paces, what then?' The monk asked: 'What should be done at such a time?' The Master said: 'If the general does not ascend the Bian Bridge, even the finest arrows are in vain.' The monk asked: 'What is direct pointing to the mind?' The Master said: 'You do not believe there is water in a pearl, yet you want to go to the edge of the sky to ask the sun.' On the Winter Solstice, the Master ascended the platform to preach. A monk asked: 'What is the meaning of the Winter Solstice?' The Master said: 'Great rhubarb is produced in the capital.' The monk asked: 'Where will you, Master, go after a hundred years?' The Master said: 'Back against a clump of cogon grass, four feet pointing to the sky.' Before his passing, the Master wrote a verse to show the assembly: 'My path is beyond the blue sky, white clouds are leisurely with nowhere to rest. In the world, there are rootless trees, yellow leaves blown back by the wind.' After finishing the verse, he passed away, and a pagoda was built on this mountain.

Chan Master Qinglin Shiqian

He initially visited Dongshan Liangjie (洞山良價). Dongshan asked: 'Where have you come from recently?' Shiqian said: 'Wuling (武陵).' Dongshan said: 'How is the Dharma way in Wuling compared to here?' Shiqian said: 'Bamboo shoots emerge in winter in the barbarian lands.' Dongshan said: 'Cook fragrant rice in another steamer to offer to this person.' Shiqian flicked his sleeve and went out. Dongshan said: 'This fellow will exhaust everyone in the world in the future.' When Shiqian was planting pine trees at Dongshan's place, an old man named Liu asked him for a verse. Shiqian wrote a verse: 'Long, more than three feet, lushly covering the green grass. I don't know what era's person will see this pine tree grow old.' Old man Liu presented the verse to Dongshan. Dongshan said: 'This is the third-generation master of Dongshan.' Shiqian bid farewell to Dongshan. Dongshan asked: 'Where are you going?' Shiqian said: 'The Golden Wheel Buddha (Jinlun) does not hide, throughout the world there is no red dust.' Dongshan said: 'Take good care of yourself.' Shiqian respectfully went out. Dongshan saw him off at the door and asked Shiqian: 'Going like this, how would you say a sentence (to express your state)?' Shiqian said: 'Step by step treading in the red dust, the whole body has no image.' Dongshan was silent for a long time. Shiqian said: 'Why doesn't the old master speak quickly?' Dongshan said: 'Why are you so impatient?' Shiqian said: 'I am at fault.' Then he bowed and took his leave. Shiqian went to Qingcuo Mountain (青銼山) in Shannan Prefecture to live in a hermitage. After ten years, he suddenly remembered Dongshan's last words, and said: 'We should benefit sentient beings, how can we be confined to trivial matters?' So he went to Suizhou (隨州). The assembly invited him to live in Qinglin Temple (青林寺). Later, he moved to Dongshan Temple (洞山寺). Whenever there were newcomers, he would first have them move...

柴三轉。然後參堂。有一僧不肯。問師曰。三轉內即不問。三轉外如何。師曰。鐵輪天子寰中旨。僧無對。師便打趁出。僧問。昔年病苦又中。毒藥。請師醫。師曰。金錍撥破腦。頂上灌醍醐。曰恁么則謝師醫。師便打。上堂祖師門下。鳥道玄微。功窮皆轉。不究難明。汝等諸人。直須離心意識。參出凡聖路學。方可保任。若不如是。非吾子息。問久負不逢時如何。師曰。古皇尺一寸。問。請師答話。師曰。修羅掌于日月。上堂。祖師宗旨。今日施行。法令已彰。復有何事。僧問。正法眼藏。祖祖相傳。未審和尚。傳付何人。師曰。靈苗生有地。大悟不存師。問如何是道。師曰。回頭尋遠澗。曰如何是道中人。師曰。擁雪首揚眉。問千差路別。如何頓曉。師曰。足下背驪珠。空怨長天月。問學人徑往時如何。師曰。死蛇當大路。勸子莫當頭。曰當頭者如何。師曰。喪子命根。曰。不當頭者如何。師曰。亦無迴避處。曰正當恁么時如何。師曰。失卻也。曰向甚麼處去。師曰。草深無覓處。曰和尚也須堤防始得。師拊掌曰。一等是個毒氣。

高安白水本仁禪師

因設先洞山忌齋。僧問。供養先師。先師還來也無。師曰。更下一分供養著。上堂。老僧尋常不欲向聲前色后。鼓弄人家男女。何故。且聲不是聲。色

【現代漢語翻譯】現代漢語譯本：柴三轉。然後參堂。有一僧人不肯。問禪師說：『三轉之內我不問，三轉之外如何？』禪師說：『鐵輪天子寰中旨。』僧人無言以對。禪師便打他，趕他出去。僧人問：『往年病苦，又中了毒藥，請禪師醫治。』禪師說：『金錍撥破腦，頂上灌醍醐。』僧人說：『既然這樣，就感謝禪師醫治。』禪師便打他。上堂說法：『祖師門下，鳥道玄微，功窮皆轉，不究難明。你們這些人，必須離開心意識，參透凡聖之路，方可保任。若不如是，非我子孫。』有人問：『久負不逢時，如何是好？』禪師說：『古皇尺一寸。』問：『請禪師回答。』禪師說：『修羅掌于日月。』上堂說法：『祖師宗旨，今日施行，法令已彰，復有何事？』僧人問：『正法眼藏（指佛法真諦），祖祖相傳，不知和尚傳付何人？』禪師說：『靈苗生有地，大悟不存師。』問：『如何是道？』禪師說：『回頭尋遠澗。』曰：『如何是道中人？』禪師說：『擁雪首揚眉。』問：『千差路別，如何頓曉？』禪師說：『足下背驪珠，空怨長天月。』問：『學人徑往時如何？』禪師說：『死蛇當大路，勸子莫當頭。』曰：『當頭者如何？』禪師說：『喪子命根。』曰：『不當頭者如何？』禪師說：『亦無迴避處。』曰：『正當恁么時如何？』禪師說：『失卻也。』曰：『向甚麼處去？』禪師說：『草深無覓處。』曰：『和尚也須堤防始得。』禪師拍掌說：『一等是個毒氣。』

高安白水本仁禪師

因為設定先洞山（指洞山良價禪師）的忌齋。僧人問：『供養先師，先師還會來嗎？』禪師說：『更下一分供養著。』上堂說法：『老僧尋常不欲向聲前色后，鼓弄人家男女。何故？且聲不是聲，色

【English Translation】 English version: Chai Sanzhuan. Then attended the hall. A monk refused. He asked the master, 'Within the three turns, I won't ask. What about outside the three turns?' The master said, 'The iron-wheeled Chakravartin (universal ruler) has a decree within the realm.' The monk had no reply. The master then struck him and chased him out. The monk asked, 'In past years, I suffered illness and was poisoned. Please, master, heal me.' The master said, 'With a golden needle, break open the brain, and pour ghee (clarified butter) on the crown.' The monk said, 'In that case, I thank the master for the healing.' The master then struck him. Ascending the hall, he said, 'Within the lineage of the patriarchs, the bird's path is profound and subtle. Exhaustive effort leads to transformation; without investigation, it's difficult to understand. All of you must separate from the mind's consciousness, penetrate the path of the mundane and the sacred, and then you can maintain it. If you don't do so, you are not my descendants.' Someone asked, 'Having long been burdened and not meeting the right time, what should I do?' The master said, 'The ancient emperor's foot is one inch.' Asked, 'Please, master, answer.' The master said, 'The Asura (demi-god) holds the sun and moon in his palm.' Ascending the hall, he said, 'The patriarch's doctrine is implemented today. The laws are already manifest. What else is there?' A monk asked, 'The true Dharma eye treasury (the essence of Buddhist teachings) has been transmitted from patriarch to patriarch. I wonder, to whom does the master transmit it?' The master said, 'A spiritual sprout grows where there is earth; great enlightenment does not rely on a teacher.' Asked, 'What is the Tao (the Way)?' The master said, 'Turn your head and seek the distant ravine.' He said, 'What is a person of the Tao?' The master said, 'Embracing snow, he raises his head and eyebrows.' Asked, 'With thousands of different paths, how can one suddenly understand?' The master said, 'Beneath your feet, you turn your back on the bright pearl (a metaphor for inherent Buddha-nature), and in vain, you resent the long sky and moon.' Asked, 'What happens when a student goes straight ahead?' The master said, 'A dead snake blocks the main road; I advise you not to confront it head-on.' He said, 'What about confronting it head-on?' The master said, 'Losing the root of your life.' He said, 'What about not confronting it head-on?' The master said, 'There is also no place to avoid it.' He said, 'What about right at that moment?' The master said, 'It's lost.' He said, 'Where does it go?' The master said, 'The grass is deep, and there's no place to find it.' He said, 'The master must also be careful.' The master clapped his hands and said, 'It's all the same poisonous gas.'

Zen Master Benren of Baishui in Gao'an

Because he was holding a memorial service for the late Dongshan (referring to Zen Master Dongshan Liangjie). A monk asked, 'Offering to the late master, will the late master come?' The master said, 'Add another portion to the offering.' Ascending the hall, he said, 'This old monk usually doesn't want to manipulate other people's men and women in front of sounds and behind colors. Why? Furthermore, sound is not sound, and color

不是色。僧問。如何是聲不是聲。師曰。喚作色得么。曰如何是色不是色。師曰。喚作聲得么。僧作禮。師曰。且道為汝說。答汝話。若向這裡會得。有個入處。上堂。眼裡著沙不得。耳里著水不得。僧問。如何是眼裡著沙不得。師曰。應真無比。曰如何是耳里著水不得。師曰。白凈無垢。問文殊與普賢。萬法悉同源。文殊普賢即不問。如何是同源底法。師曰。卻問取文殊普賢。曰如何是文殊普賢。師曰。一釣便上。師謂鏡清曰。時寒道者。清曰。不敢。師曰。還有臥單也無。曰設有。亦無展底工夫。師曰。直饒道者。滴水冰生。亦不干他事。曰滴水冰生。事不相涉。師曰。是。曰此人意作么生。師曰。此人不落意。曰不落意此人。聻。師曰。高山頂上無可與道者啖啄。長生然和尚問。如何是西來意。師曰。還見庭前杉樧樹否。曰恁么則和尚今日因學人致得是非。師曰。多口座主。然去後。師方知是雪峰禪客。乃曰。盜法之人。終不成器。(然住后。眾緣不備。果符師記。因僧問。從上宗乘如何舉唱。然云。不可為阇黎一人荒卻長生山也。玄沙聞云。然師兄佛法即大行。受記之緣亦就)僧問。如何是不遷義。師曰。落花隨流水。明月上孤岑。師將順世。焚香白眾曰。香菸絕處。是吾涅槃時也。言訖跏趺而坐。息隨煙滅

【現代漢語翻譯】現代漢語譯本不是色（rupa，物質現象）。有僧人問：『什麼是聲不是聲？』師父說：『能把它叫做色嗎？』僧人說：『什麼是色不是色？』師父說：『能把它叫做聲嗎？』僧人行禮。師父說：『姑且說是為你說了，回答了你的話。若能在這裡領會，便有個入門之處。』師父上堂說法：『眼睛裡容不得沙子，耳朵里容不得水。』有僧人問：『什麼是眼睛裡容不得沙子？』師父說：『應真（arhat，阿羅漢）無比。』僧人說：『什麼是耳朵里容不得水？』師父說：『白凈無垢。』有僧人問：『文殊（Manjusri）與普賢（Samantabhadra），萬法悉同源。文殊普賢即不問，如何是同源的法？』師父說：『卻問取文殊普賢。』僧人說：『如何是文殊普賢？』師父說：『一釣便上。』師父對鏡清說：『天冷了，道者。』鏡清說：『不敢。』師父說：『還有臥單嗎？』鏡清說：『即使有，也沒有展開的功夫。』師父說：『即使道者能滴水成冰，也不干他的事。』鏡清說：『滴水成冰，事不相涉。』師父說：『是。』鏡清說：『此人意作么生？』師父說：『此人不落意。』鏡清說：『不落意此人，聻？』師父說：『高山頂上無可與道者啖啄。』長生然和尚問：『如何是西來意？』師父說：『還見庭前杉樧樹否？』僧人說：『恁么則和尚今日因學人致得是非。』師父說：『多口座主。』然離開后，師父方知是雪峰禪客，乃說：『盜法之人，終不成器。』（然住后，眾緣不備，果符師記。因僧問：『從上宗乘如何舉唱？』然云：『不可為阇黎（acarya，阿阇梨）一人荒卻長生山也。』玄沙聞云：『然師兄佛法即大行，受記之緣亦就。』）有僧人問：『如何是不遷義？』師父說：『落花隨流水，明月上孤岑。』師父將要順世，焚香告訴眾人說：『香菸絕處，是吾涅槃（nirvana，涅槃）時也。』說完便跏趺而坐，氣息隨著煙滅。

【English Translation】 English version It is not rupa (form, material phenomenon). A monk asked: 'What is sound that is not sound?' The master said: 'Can it be called rupa?' The monk said: 'What is rupa that is not rupa?' The master said: 'Can it be called sound?' The monk bowed. The master said: 'Let's just say it's spoken for you, answering your question. If you can understand it here, there is an entry point.' The master ascended the platform and said: 'Sand cannot enter the eyes, and water cannot enter the ears.' A monk asked: 'What is it that sand cannot enter the eyes?' The master said: 'Arhat (應真) is unparalleled.' The monk said: 'What is it that water cannot enter the ears?' The master said: 'Pure and without defilement.' A monk asked: 'Manjusri (文殊) and Samantabhadra (普賢), all dharmas (萬法) share the same source. I won't ask about Manjusri and Samantabhadra, what is the dharma of the same source?' The master said: 'Go ask Manjusri and Samantabhadra.' The monk said: 'What are Manjusri and Samantabhadra?' The master said: 'Caught with one cast.' The master said to Jingqing: 'It's cold, Daoist.' Jingqing said: 'I dare not.' The master said: 'Do you still have a sleeping mat?' Jingqing said: 'Even if I have one, I don't have the effort to unfold it.' The master said: 'Even if the Daoist can make ice from a drop of water, it's none of his business.' Jingqing said: 'Making ice from a drop of water is irrelevant.' The master said: 'Yes.' Jingqing said: 'What is this person's intention?' The master said: 'This person does not fall into intention.' Jingqing said: 'This person who does not fall into intention, what?' The master said: 'On the top of the high mountain, there is nothing for the Daoist to peck at.' The monk Changsheng Ran asked: 'What is the meaning of Bodhidharma's coming from the West?' The master said: 'Do you see the fir trees in front of the courtyard?' The monk said: 'In that case, the master today has caused right and wrong because of the student.' The master said: 'Too many landlords.' After Ran left, the master realized that he was the Zen guest of Xuefeng, and said: 'A person who steals the Dharma will never become a vessel.' (After Ran stayed, the conditions were not complete, which indeed matched the master's prediction. Because a monk asked: 'How should the ancestral vehicle from above be proclaimed?' Ran said: 'One should not abandon Changsheng Mountain for the sake of one acarya (阇黎).' Xuansha heard this and said: 'Brother Ran's Buddha-dharma will greatly flourish, and the conditions for receiving the prediction will also be fulfilled.') A monk asked: 'What is the meaning of non-relocation?' The master said: 'Falling flowers follow the flowing water, and the bright moon rises above the solitary peak.' The master was about to pass away, and after burning incense, he told the assembly: 'When the incense smoke disappears, it will be my time of nirvana (涅槃).' After saying this, he sat in the lotus position, and his breath disappeared with the smoke.

。

洛京白馬遁儒禪師

僧問。如何是衲僧本分事。師曰。十道不通風。啞子傳來信。曰傳甚麼信。師乃合掌頂戴。問如何是密室中人。師曰。才生不可得。不貴未生時。曰是個甚麼。不貴未生時。師曰。是汝阿爺。問三千里外向白馬。及乎到來。為甚麼不見。師曰。是汝不見。不幹老僧事。曰請和尚指示。師曰。指即沒交涉。問如何是學人本分事。師曰。昨夜三更月正午。問如何是法身向上事。師曰。井底蝦蟆吞卻月。(僧問黃龍。如何是井底蝦蟆吞卻月。龍曰。不奈何。曰恁么則吞卻去也。龍曰一任吞。曰吞后如何。龍曰。好蝦蟆)問如何是學人急切處。師曰。俊鳥猶嫌鈍。瞥然早已遲。問如何是西來意。師曰。點額猢猻探月波。

潭州龍牙山居遁證空禪師

撫州人也。因參翠微。乃問。學人自到和尚法席。一個餘月。不蒙一法示誨。意在於何。微曰。嫌甚麼。師又問洞山。山曰。爭怪得老僧。(法眼別云。祖師來也。云居齊云。此三人尊宿還有親疏也無。若有。那個親。若無。親疏眼在甚麼處)師又問翠微。如何是祖師意。微曰。與我將禪板來。師遂過禪板。微接得便打。師曰。打即任打。要且無祖師意。又問臨濟。如何是祖師意。濟曰。與我將蒲團來。師乃過蒲團。濟接得便打。師

【現代漢語翻譯】現代漢語譯本

洛京白馬遁儒禪師

僧人問：『如何是衲僧（指雲遊僧人）的本分事？』禪師說：『十方道路不通風，啞巴傳來訊息。』僧人問：『傳什麼訊息？』禪師於是合掌頂戴（表示尊敬）。

問：『如何是密室中人？』禪師說：『才生起就不可得，不看重未生之時。』僧人問：『是個什麼，不看重未生之時？』禪師說：『是你阿爺。』

問：『從三千里外來到白馬寺，等到來了，為什麼不見（本性）？』禪師說：『是你自己不見，不關老僧的事。』僧人說：『請和尚指示。』禪師說：『指示就沒交涉了。』

問：『如何是學人的本分事？』禪師說：『昨夜三更月正午。』

問：『如何是法身向上事？』禪師說：『井底的蝦蟆吞掉了月亮。（僧人問黃龍：如何是井底蝦蟆吞卻月？黃龍說：不奈何。僧人說：這麼說就吞掉了？黃龍說：一任吞。僧人說：吞后如何？黃龍說：好蝦蟆。）』

問：『如何是學人急切處？』禪師說：『俊鳥還嫌自己遲鈍，稍微一眨眼就已經晚了。』

問：『如何是西來意（達摩祖師西來的目的）？』禪師說：『點額頭的猢猻去撈月亮。』

潭州龍牙山居遁證空禪師

撫州人。因為參訪翠微禪師，於是問：『學人自從來到和尚的法席，一個多月了，沒有蒙受一點法示教誨，意圖是什麼？』翠微說：『嫌什麼？』禪師又問洞山禪師，洞山說：『怎麼怪得了老僧。（法眼禪師另外說：祖師來了。云居齊禪師說：這三位尊宿還有親疏之分嗎？如果有，哪個親？如果沒有，親疏的眼在哪裡？）』

禪師又問翠微：『如何是祖師意（達摩祖師的意圖）？』翠微說：『給我拿禪板來。』禪師於是遞過禪板，翠微接過來就打。禪師說：『打就任你打，但終究沒有祖師意。』又問臨濟：『如何是祖師意？』臨濟說：『給我拿蒲團來。』禪師於是遞過蒲團，臨濟接過來就打。禪師說：

【English Translation】 English version

Luoyang Baima (White Horse Temple) Dunru Chan Master

A monk asked: 'What is the fundamental matter for a mendicant monk (nàsēng, referring to wandering monks)?' The Master said: 'The ten directions are impenetrable, a mute conveys a message.' The monk asked: 'What message is conveyed?' The Master then joined his palms and placed them on his head (a gesture of respect).

Asked: 'What is a person in a secret chamber?' The Master said: 'As soon as it arises, it is unattainable, not valuing the time before it arises.' The monk asked: 'What is it that does not value the time before it arises?' The Master said: 'It is your father.'

Asked: 'Coming from three thousand miles away to Baima Temple, but upon arrival, why is it not seen (one's true nature)?' The Master said: 'It is that you do not see it, it is not the old monk's business.' The monk said: 'Please, Master, instruct me.' The Master said: 'To instruct is irrelevant.'

Asked: 'What is the fundamental matter for a student?' The Master said: 'Last night at midnight, the moon was at noon.'

Asked: 'What is the matter of the Dharmakaya (法身, the body of the Dharma) moving upwards?' The Master said: 'A frog at the bottom of a well swallows the moon. (A monk asked Huanglong (黃龍): 'What is a frog at the bottom of a well swallowing the moon?' Huanglong said: 'There's nothing to be done.' The monk said: 'So it swallows it?' Huanglong said: 'Let it swallow.' The monk said: 'What happens after swallowing?' Huanglong said: 'Good frog.')'

Asked: 'What is the urgent matter for a student?' The Master said: 'Even swift birds dislike being slow, a mere blink is already late.'

Asked: 'What is the meaning of the Westward Journey (西來意, referring to Bodhidharma's journey from India to China)?' The Master said: 'A monkey with a mark on its forehead tries to grasp the moon in the water.'

Tan Prefecture Longya Mountain Hermitage Dunzhengkong Chan Master

A person from Fuzhou. Because he visited Cuìwēi (翠微) Chan Master, he asked: 'Since I came to the Master's Dharma seat, for over a month, I have not received any Dharma instruction, what is the intention?' Cuìwēi said: 'What do you dislike?' The Chan Master then asked Dòngshān (洞山) Chan Master, Dòngshān said: 'How can you blame the old monk? (Fǎyǎn (法眼) Chan Master said separately: 'The Patriarch has come.' Yúnjū Qí (云居齊) Chan Master said: 'Do these three venerable monks have any closeness or distance? If they do, which one is closer? If not, where are the eyes of closeness and distance?')'

The Chan Master then asked Cuìwēi: 'What is the meaning of the Patriarch (祖師意, referring to Bodhidharma's intention)?' Cuìwēi said: 'Bring me the meditation board.' The Chan Master then handed over the meditation board, Cuìwēi took it and struck him. The Chan Master said: 'Striking is up to you, but ultimately there is no Patriarch's intention.' He then asked Línjì (臨濟): 'What is the meaning of the Patriarch?' Línjì said: 'Bring me the futon.' The Chan Master then handed over the futon, Línjì took it and struck him. The Chan Master said:

曰。打即任打。要且無祖師意。後有僧問。和尚行腳時。問二尊宿祖師意。未審二尊宿明也未。師曰。明即明也。要且無祖師意。(東禪齊云。眾中道。佛法即有。祇是無祖師意。若恁么會。有何交涉。別作么生會無祖師意底道理)師復舉德山頭落底語。因自省過。遂止於洞山。隨眾參請。一日問。如何是祖師西來意。山曰。待洞水逆流即向汝道。師始悟厥旨。服勤八稔。湖南馬氏請住龍牙。上堂。夫參玄人。須透過祖佛始得。新豐和尚道。祖佛言教。似生冤家。始有參學分。若透不得。即被祖佛謾去。僧問。祖佛還有謾人之心也無。師曰。汝道江湖還有礙人之心也無。乃曰。江湖雖無礙人之心。為時人過不得。江湖成礙人去。不得道江湖不礙人。祖佛雖無謾人之心。為時人透不得。祖佛成謾人去。不得道祖佛不謾人。若透得祖佛過。此人過卻祖佛。若也如是。始體得佛祖意。方與向上人同。如未透得。但學佛學祖。則萬劫無有出期。僧曰。如何得不被祖佛謾去。師曰。道者直須自悟去始得。問十二時中如何著力。師曰。如無手人慾行拳始得。問終日區區如何頓息。師曰。如孝子喪卻父母始得。(東禪齊云。眾中道。如喪父母。何有閑暇。恁么會。還息得人疑情么。除此外且作么生會龍牙意)問如何是道。師曰。無異

【現代漢語翻譯】現代漢語譯本師：打就任憑你打，但這裡沒有祖師的意旨。後來有僧人問：『和尚您行腳時，曾問過兩位尊宿（有德行的老僧）關於祖師意旨的問題，不知這兩位尊宿是否明白？』師說：『明白倒是明白了，但仍然沒有祖師的意旨。』（東禪齊云說：『佛法是有的，只是沒有祖師的意旨。如果這樣理解，有什麼關係呢？要怎麼理解沒有祖師意旨的道理呢？』）師又舉了德山（唐代禪師）『頭落』的說法，因此反省自己的過失，於是停留在洞山（地名，也是禪宗道場），跟隨大眾參禪請益。一天，他問道：『如何是祖師西來意（達摩祖師從印度來到中國的意圖）？』洞山說：『等到洞水逆流，我就告訴你。』師這才領悟其中的旨意，服侍了八年。湖南馬氏請他去住持龍牙（山名，也是寺廟名）。上堂說法時，師說：『參玄的人，必須透過祖佛（祖師和佛陀）才能有所得。』新豐和尚說：『祖佛的言教，就像是天生的冤家，這樣才會有參學的機會。如果透不過，就會被祖佛欺騙。』僧人問：『祖佛還有欺騙人的心思嗎？』師說：『你說江湖還有阻礙人的心思嗎？』於是說：『江湖雖然沒有阻礙人的心思，但因為世人過不去，江湖就成了阻礙人的存在。不能說江湖不阻礙人。祖佛雖然沒有欺騙人的心思，但因為世人無法透徹理解，祖佛就成了欺騙人的存在。不能說祖佛不欺騙人。如果能透徹理解祖佛，這個人就超越了祖佛。如果能這樣，才能體會到佛祖的意旨，才能與向上人（追求更高境界的人）相同。如果不能透徹理解，只是學習佛和祖，那麼萬劫（極長的時間）也沒有出頭之日。』僧人問：『如何才能不被祖佛欺騙？』師說：『修行者必須自己去領悟才能做到。』問：『十二時中（一天之中）如何著力（用功）？』師說：『就像沒有手的人想要打拳一樣。』問：『終日區區（忙碌不停）如何頓息（立刻停止）？』師說：『就像孝子喪失了父母一樣。』（東禪齊云說：『像喪失父母一樣，哪裡還有閑暇？這樣理解，能消除人的疑慮嗎？除了這樣，要怎麼理解龍牙的意旨呢？』）問：『如何是道？』師說：『無異（沒有差別）。』

【English Translation】 English version The Master said: 'Strike as you will, but there is no intention of the Patriarch here.' Later, a monk asked: 'When you were traveling, Master, you asked two venerable monks about the Patriarch's intention. I wonder if those two venerable monks understood it?' The Master said: 'They understood, but still there is no intention of the Patriarch.' (Dongchan Qiyun said: 'The Dharma is there, but there is no intention of the Patriarch. If you understand it this way, what does it matter? How else can you understand the principle of having no Patriarch's intention?') The Master also cited Deshan's (a Chan master of the Tang Dynasty) saying of 'the head falls', and thus reflected on his own faults, and then stayed at Dongshan (a place name, also a Chan Buddhist center), following the crowd to study and ask for advice. One day, he asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming to China from India)?' Dongshan said: 'When the Dong River flows backward, I will tell you.' Only then did the Master realize the meaning, and served for eight years. The Ma family of Hunan invited him to reside at Longya (a mountain name, also a temple name). When he ascended the hall to preach, the Master said: 'Those who practice profound meditation must pass through the Patriarchs and Buddhas (ancestral teachers and Buddhas) to gain something.' Abbot Xinfeng said: 'The teachings of the Patriarchs and Buddhas are like natural enemies, only then will there be an opportunity to study. If you cannot penetrate them, you will be deceived by the Patriarchs and Buddhas.' A monk asked: 'Do the Patriarchs and Buddhas have the intention to deceive people?' The Master said: 'Do you say that rivers and lakes have the intention to hinder people?' Then he said: 'Although rivers and lakes have no intention to hinder people, because people cannot cross them, rivers and lakes become obstacles. You cannot say that rivers and lakes do not hinder people. Although the Patriarchs and Buddhas have no intention to deceive people, because people cannot understand them thoroughly, the Patriarchs and Buddhas become deceivers. You cannot say that the Patriarchs and Buddhas do not deceive people. If one can thoroughly understand the Patriarchs and Buddhas, this person surpasses the Patriarchs and Buddhas. If it is like this, then one can understand the intention of the Buddhas and Patriarchs, and be the same as those who are going upwards (those who pursue a higher realm). If one cannot understand thoroughly, but only learns from the Buddhas and Patriarchs, then there will be no day of emergence in countless kalpas (extremely long periods of time).' A monk asked: 'How can one not be deceived by the Patriarchs and Buddhas?' The Master said: 'Practitioners must realize it themselves to achieve it.' Asked: 'How to exert effort (practice diligently) in the twelve periods of the day (throughout the day)?' The Master said: 'It's like a person without hands wanting to box.' Asked: 'How to immediately stop (cease) the constant busyness (being constantly busy)?' The Master said: 'It's like a filial son losing his parents.' (Dongchan Qiyun said: 'Like losing parents, where is there leisure? If you understand it this way, can you eliminate people's doubts? Besides this, how should you understand Longya's intention?') Asked: 'What is the Dao?' The Master said: 'No difference (no distinction).'

人心是。乃曰。若人體得道。無異人心始是道人。若是言說。則沒交涉。道者汝知行底道人否。十二時中除卻著衣吃飯。無絲髮異於人心。無誑人心。此個始是道人。若道我得我會。則沒交涉。大不容易。問如何是祖師西來意。師曰。待石烏龜解語即向汝道。曰石烏龜語也。師曰。向汝道甚麼。問古人得個甚麼便休去。師曰。如賊入空室。問無邊身菩薩。為甚麼不見如來頂相。師曰。汝道。如來還有頂相么。問大庾嶺頭提不起時如何。師曰。六祖為甚麼將得去。問二鼠侵藤時如何。師曰。須有隱身處始得。曰如何是隱身處。師曰。還見儂家么。問維摩掌擎世界。未審維摩向甚麼處立。師曰。道者汝道維摩掌擎世界。問知有底人。為甚麼卻有生死。師曰。恰似道者未悟時。問如何是西來意。師曰。此一問最苦。(報慈雲。此一問最好)問祖意教意是同是別。師曰。祖師在後來。問如何是無事沙門。師曰。若是沙門不得無事。曰為甚麼不得無事。師曰。覓一個也難得。問蟾蜍無反照之功。玉兔無伴月之意。時如何。師曰。道者堯舜之君。猶有化在。問如何得此身安去。師曰。不被別人謾始得。(法眼別云。誰惱亂汝)報慈嶼贊師真曰。日出連山。月圓當戶。不是無身。不欲全露。師一日在帳中坐。僧問。不是無身。不欲全

【現代漢語翻譯】現代漢語譯本人心即是道。有人說，如果人體悟了道，就和人心最初就是得道之人沒有區別。如果只是言語上的表達，那就毫無關係。你可知什麼是真正的得道之人？他十二時辰中除了穿衣吃飯，沒有一絲一毫與常人不同，也不欺騙自己的心。這樣的人才是真正的得道之人。如果說『我得到了』、『我領會了』，那就毫無關係，這非常不容易。有人問：『什麼是祖師西來意？』師父說：『等石烏龜開口說話了，我就告訴你。』那人說：『石烏龜說話了。』師父說：『它跟你說了什麼？』有人問：『古人得到了什麼便停止修行了？』師父說：『就像小偷進入空蕩蕩的房間。』有人問：『無邊身菩薩，為什麼看不見如來的頂相？』師父說：『你說，如來還有頂相嗎？』有人問：『在大庾嶺（Dayu mountain ridge）頭提不起時該怎麼辦？』師父說：『六祖（the sixth patriarch Huineng）為什麼能提得起？』有人問：『兩隻老鼠啃咬藤蔓時該怎麼辦？』師父說：『必須要有藏身之處才行。』那人說：『什麼是藏身之處？』師父說：『你還看見我嗎？』有人問：『維摩（Vimalakirti）用手掌托起世界，不知道維摩站在什麼地方？』師父說：『道友，你說維摩用手掌托起世界，又站在哪裡？』有人問：『明知有道的人，為什麼還有生死？』師父說：『就像道友你還沒開悟的時候一樣。』有人問：『什麼是西來意？』師父說：『這個問題最難回答。』（報慈雲（Bao Ciyun）說：『這個問題最好。』）有人問：『祖意（patriarch's intention）和教意（teaching's intention）是相同還是不同？』師父說：『祖師在後來。』有人問：『什麼是無事沙門（carefree Shramana）？』師父說：『如果是沙門，就不能無事。』那人說：『為什麼不能無事？』師父說：『想找一個無事的人也很難。』有人問：『蟾蜍沒有反照之功，玉兔沒有伴月之意，此時如何？』師父說：『道友，即使是堯舜這樣的君王，也還有教化存在。』有人問：『如何才能讓此身安穩？』師父說：『不被別人欺騙才能安穩。（法眼（Fayan）另說：『誰在困擾你？』）』報慈嶼（Bao Ciyu）讚頌師父的真容說：『日出照亮連綿的山峰，月亮圓滿地照在門戶上。不是沒有身體，只是不想完全顯露。』師父有一天在帳篷里坐著，有僧人問：『不是沒有身體，只是不想完全』

【English Translation】 English version The human mind is the Dao. It is said that if the human body realizes the Dao, it is no different from the human mind initially being a Daoist. If it is just verbal expression, then there is no connection. Do you know what a true Daoist is? In the twelve periods of the day, apart from dressing and eating, there is not a single difference from the human mind, and there is no deception of the human mind. This is the true Daoist. If you say 'I have attained it,' 'I understand it,' then there is no connection, it is very difficult. Someone asked: 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?' The master said: 'When the stone turtle can speak, I will tell you.' The person said: 'The stone turtle is speaking.' The master said: 'What did it say to you?' Someone asked: 'What did the ancients attain that they stopped practicing?' The master said: 'Like a thief entering an empty room.' Someone asked: 'Why can't the Bodhisattva of Boundless Body see the Tathagata's (Tathagata: 'Thus Gone One', an epithet of the Buddha) crown?' The master said: 'Tell me, does the Tathagata have a crown?' Someone asked: 'What should be done when one cannot lift it at the top of Dayu Mountain (Dayu mountain ridge)?' The master said: 'Why could the Sixth Patriarch (the sixth patriarch Huineng) lift it?' Someone asked: 'What should be done when two mice are gnawing at the vine?' The master said: 'You must have a hiding place.' The person said: 'What is a hiding place?' The master said: 'Can you still see me?' Someone asked: 'Vimalakirti (Vimalakirti) holds the world in his palm, I wonder where Vimalakirti is standing?' The master said: 'Daoist, you say Vimalakirti holds the world in his palm, where is he standing?' Someone asked: 'Why do those who know the Dao still have birth and death?' The master said: 'Just like when you, Daoist, were not enlightened.' Someone asked: 'What is the meaning of coming from the West?' The master said: 'This question is the most difficult.' (Bao Ciyun (Bao Ciyun) said: 'This question is the best.') Someone asked: 'Are the Patriarch's intention (patriarch's intention) and the teaching's intention (teaching's intention) the same or different?' The master said: 'The Patriarch is in the future.' Someone asked: 'What is a carefree Shramana (carefree Shramana)?' The master said: 'If you are a Shramana, you cannot be carefree.' The person said: 'Why can't you be carefree?' The master said: 'It is difficult to find someone who is carefree.' Someone asked: 'The toad has no power of reflection, and the jade rabbit has no intention of accompanying the moon, what about this time?' The master said: 'Daoist, even emperors like Yao and Shun still have teachings.' Someone asked: 'How can this body be at peace?' The master said: 'You can only be at peace if you are not deceived by others. (Fayan (Fayan) said differently: 'Who is bothering you?')' Bao Ciyu (Bao Ciyu) praised the master's true appearance, saying: 'The sun rises and illuminates the continuous mountains, and the moon shines fully on the door. It's not that there is no body, it's just that I don't want to reveal it completely.' One day, the master was sitting in a tent, and a monk asked: 'It's not that there is no body, it's just that I don't want to completely'

露。請師全露。師撥開帳子曰。還見么。曰不見。師曰。不將眼來。(報慈嶼聞云。龍牙祇道得一半。法眼別云。飽叢林)師將順寂。有大星隕于方丈前。

京兆華嚴寺休靜禪師

在洛浦作維那時。一日白槌普請曰。上間般柴。下間鋤地。第一座問。聖僧作甚麼。師曰。當堂不正坐。不赴兩頭機。師問洞山。學人無個理路。未免情識運為。山曰。汝還見有理路也無。師曰。見無理路。山曰。甚處得情識來。師曰。學人實問。山曰。恁么則直須向萬里無寸草處去。師曰。萬里無寸草處。還許某甲去也無。山曰。直須恁么去。師般柴次。洞山把住曰。狹路相逢時如何。師曰。反側反側。山曰。汝記吾言。向南住有一千人。向北住止三百而已。初住福州東山之華嚴。眾滿一千。未幾屬後唐莊宗徴入輦下。大闡玄風。其徒果止三百。莊宗問。祖意教意。是同是別。師曰。探盡龍宮藏。眾義不能詮。問大悟底人為甚麼卻迷。師曰。破鏡不重照。落花難上枝。問大軍設天王齋求勝。賊軍亦設天王齋求勝。未審天王赴阿誰愿。師曰。天垂雨露不揀榮枯。莊宗請入內齋。見大師大德總看經。唯師與徒眾不看經。帝問師。為甚麼不看經。師曰。道泰不傳天子令。時清休唱太平歌。帝曰。師一人即得。徒眾為甚麼也不看經。師

【現代漢語翻譯】現代漢語譯本：露。請師父完全顯露（指佛法真諦）。師父撥開帳子說：『還看見嗎？』（指本性）回答說：『看不見。』師父說：『不要用眼睛來看。』（指要用心去體會）（報慈嶼聞說：龍牙禪師只說對了一半。法眼禪師另外說：『餵飽了叢林』）。師父將要圓寂時，有一顆大星隕落在方丈室前。

京兆華嚴寺的休靜禪師

在洛浦做維那（寺院中負責維持秩序的僧人）時，一天敲槌普請（指集合大眾出坡勞動）說：『上面搬柴，下面鋤地。』第一座（寺院中的首座）問：『聖僧做什麼？』師父說：『當堂不正坐，不參與兩頭的機鋒辯論。』師父問洞山禪師：『學人沒有一個理路（指參禪的門徑），免不了用情識來運作。』洞山禪師說：『你還見到有理路嗎？』師父說：『見到沒有理路。』洞山禪師說：『從哪裡得到情識來的？』師父說：『學人是真心請教。』洞山禪師說：『那麼就必須向萬里無寸草的地方去。』師父說：『萬里無寸草的地方，還允許我某甲（古代人自稱的謙詞）去嗎？』洞山禪師說：『必須這樣去。』師父搬柴的時候，洞山禪師抓住他說：『狹路相逢時怎麼辦？』師父說：『反側反側（指進退兩難）。』洞山禪師說：『你記住我的話，向南住有一千人，向北住只有三百人而已。』師父最初住在福州東山的華嚴寺，僧眾滿一千人。沒多久，後唐莊宗徵召他入宮，大肆闡揚玄妙的佛法，他的徒弟果然只有三百人。莊宗問：『祖意（指禪宗的宗旨）和教意（指經教的宗旨），是相同還是不同？』師父說：『探盡龍宮的寶藏，眾多的義理也不能完全詮釋。』問：『大悟的人為什麼還會迷惑？』師父說：『破鏡不能重照，落花難以回到枝頭。』問：『大軍設天王齋求勝，賊軍也設天王齋求勝，不知道天王會應允誰的願望？』師父說：『天降雨露不分榮盛和枯萎。』莊宗請師父入內齋，看見大師和大德都在看經，只有師父和他的徒眾不看經。皇帝問師父：『為什麼不看經？』師父說：『道泰的時候不傳天子的命令，時局清明的時候停止歌唱太平歌。』皇帝說：『師父您一個人可以這樣，徒眾為什麼也不看經？』師父

【English Translation】 English version: Lu. Please, Master, fully reveal (referring to the true essence of the Dharma). The Master opened the curtain and said, 'Do you still see?' (referring to one's inherent nature). He replied, 'I do not see.' The Master said, 'Do not use your eyes to see.' (referring to experiencing with the mind) (Bao Ci Yu heard and said: 'Longya only spoke half of it. Fayen said separately: 'Fed the entire Sangha'). As the Master was about to enter Parinirvana, a large star fell in front of the Abbot's room.

Zen Master Xiujing of Huayan Temple in Jingzhao

When he was serving as the Vina (the monastic in charge of order) at Luopu, one day he struck the gavel and announced a general labor call, saying, 'Those above, carry firewood; those below, hoe the ground.' The First Seat (the senior monk in the monastery) asked, 'What does the Holy Monk do?' The Master said, 'Sitting improperly in the hall, not participating in the dualistic debates.' The Master asked Zen Master Dongshan, 'This student has no path of reason (referring to a gateway to Chan practice), inevitably using emotions and thoughts to operate.' Zen Master Dongshan said, 'Do you still see a path of reason?' The Master said, 'I see no path of reason.' Zen Master Dongshan said, 'Where did you get emotions and thoughts from?' The Master said, 'This student is sincerely asking for guidance.' Zen Master Dongshan said, 'Then you must go to a place where there is not an inch of grass for ten thousand miles.' The Master said, 'In a place where there is not an inch of grass for ten thousand miles, am I, Moujia (a humble way of referring to oneself in ancient times), allowed to go?' Zen Master Dongshan said, 'You must go like that.' When the Master was carrying firewood, Zen Master Dongshan grabbed him and said, 'What to do when you meet on a narrow road?' The Master said, 'Hesitate, hesitate (referring to being in a dilemma).' Zen Master Dongshan said, 'Remember my words, there will be a thousand people living to the south, and only three hundred living to the north.' The Master initially resided at Huayan Temple on Dongshan Mountain in Fuzhou, and the Sangha was full of a thousand people. Before long, Emperor Zhuangzong of the Later Tang Dynasty summoned him to the palace to greatly expound the profound Dharma, and his disciples were indeed only three hundred. Emperor Zhuangzong asked, 'Are the ancestral intent (referring to the tenets of Zen Buddhism) and the doctrinal intent (referring to the tenets of the scriptures) the same or different?' The Master said, 'Exploring all the treasures of the Dragon Palace, numerous meanings cannot be fully explained.' He asked, 'Why are those who are greatly enlightened still confused?' The Master said, 'A broken mirror cannot be reflected again, and fallen flowers are difficult to return to the branch.' He asked, 'The great army sets up a Heavenly King's feast seeking victory, and the rebel army also sets up a Heavenly King's feast seeking victory. I wonder whose wish the Heavenly King will grant?' The Master said, 'Heaven sends rain and dew without distinguishing between prosperity and decay.' Emperor Zhuangzong invited the Master to the inner palace for a vegetarian meal and saw that the great masters and virtuous ones were all reading scriptures, but only the Master and his disciples were not reading scriptures. The Emperor asked the Master, 'Why don't you read scriptures?' The Master said, 'When the Dao is prosperous, the Emperor's orders are not transmitted; when the times are peaceful, the songs of peace are stopped.' The Emperor said, 'It is acceptable for you alone, Master, but why don't your disciples read scriptures either?' The Master

曰。師子窟中無異獸。像王行處絕狐蹤。帝曰。大師大德為甚麼總看經。師曰。水母元無眼。求食須賴鰕。帝曰。既是後生。為甚麼卻稱長老。師曰。三歲國家龍鳳子。百年殿下老朝臣。師后遊河朔。于平陽示滅。茶毗獲舍利。建四浮圖。一晉州。一房州。一終南山。逍遙園。一華嚴寺。謚寶智禪師無為之塔。

瑞州九峰普滿禪師

僧問。如何是不遷義。師曰。東生明月。西落金烏。曰非師不委。師曰。理當則行。僧禮拜。師便打。僧曰。仁義道中禮拜何咎。師曰。來處不明。須行嚴令。問眼不到色塵時如何。師指香臺曰。面前是甚麼。曰請師子細。師曰。不妨遭人檢點。問人人盡道請益。未審師還拯濟也無。師曰。汝道。巨岳還乏寸土么。曰四海蔘尋。當爲何事。師曰。演若迷頭心自狂。曰還有不狂者也無。師曰。有。曰如何是不狂者。師曰。突曉途中眼不開。問僧。近離甚處。曰閩中。師曰。遠涉不易。曰不難。動步便到。師曰。有不動步者么。曰有。師曰。爭得到此間。僧無對。師以拄杖趁下。問對境心不動時如何。師曰。汝無大人力。曰如何是大人力。師曰。對境心不動。曰適來為甚麼道。無大人力。師曰。在舍祇言為客易。臨川方覺取魚難。問如何是道。師曰。見通車馬。曰如何是道中人。師

【現代漢語翻譯】現代漢語譯本：

（學僧）問：『師子窟中沒有其他的野獸，像王行走的地方沒有狐貍的軌跡。』（唐）帝問：『大師您有如此高深的德行，為什麼還要看經書？』（禪）師說：『水母原本就沒有眼睛，尋找食物必須依賴小蝦。』（唐）帝問：『既然是後生晚輩，為什麼卻被稱為長老？』（禪）師說：『三歲的孩子可能是國家的龍鳳之子，一百歲的老臣仍然是殿下的臣子。』禪師後來遊歷河朔，在平陽示寂。火化后得到舍利，建造了四座浮屠（佛塔）：一座在晉州，一座在房州，一座在終南山的逍遙園，一座在華嚴寺。謚號為寶智禪師無為之塔。

瑞州九峰普滿禪師

有僧人問：『什麼是『不遷義』？』（禪）師說：『東方升起明月，西方落下金烏（太陽）。』（僧人）說：『如果不是禪師，我無法理解。』（禪）師說：『道理應當如此，就去實行。』僧人禮拜。（禪）師便打他。僧人說：『在仁義的道路中禮拜，有什麼過錯？』（禪）師說：『來處不明，必須施行嚴厲的命令。』問：『眼睛沒有接觸到色塵（外在事物）的時候，是什麼樣的？』（禪）師指著香臺說：『面前是什麼？』（僧人）說：『請禪師詳細說明。』（禪）師說：『不妨讓人檢查評論。』問：『人人都說要請教，不知道禪師您是否救濟（眾生）？』（禪）師說：『你說，巨大的山嶽還缺少一寸土嗎？』（僧人）說：『四海蔘訪尋覓，應當爲了什麼事？』（禪）師說：『演若（人名）迷失了自己的頭，是心自己發狂。』（僧人）說：『還有不發狂的人嗎？』（禪）師說：『有。』（僧人）說：『什麼是不發狂的人？』（禪）師說：『天剛亮的時候，眼睛還沒有睜開。』問（另一位）僧人：『最近從哪裡來？』（僧人）說：『閩中。』（禪）師說：『遠涉而來不容易。』（僧人）說：『不難，動步就到了。』（禪）師說：『有不動步的人嗎？』（僧人）說：『有。』（禪）師說：『那怎麼能到這裡？』僧人無言以對。（禪）師用拄杖趕他下去。問：『面對外境，心不動搖的時候，是什麼樣的？』（禪）師說：『你沒有大人的力量。』（僧人）說：『什麼是大人的力量？』（禪）師說：『面對外境，心不動搖。』（僧人）說：『剛才為什麼說沒有大人的力量？』（禪）師說：『在家裡只說做客容易，到了臨川才知道捕魚的艱難。』問：『什麼是道？』（禪）師說：『能看見車輛馬匹通行。』（僧人）說：『什麼是道中人？』

【English Translation】 English version:

(A monk) asked: 'In the lion's cave, there are no other beasts; where the elephant king walks, there are no traces of foxes.' Emperor (Tang Dynasty) asked: 'Master, with such great virtue, why do you still read scriptures?' (The Zen) Master said: 'The jellyfish originally has no eyes; it must rely on small shrimp to find food.' Emperor (Tang Dynasty) asked: 'Since you are a junior, why are you called an elder?' (The Zen) Master said: 'A three-year-old child may be the dragon or phoenix of the nation; a hundred-year-old minister is still a subject of Your Majesty.' Later, the Zen master traveled to Hebei and Shanxi, and passed away in Pingyang. After cremation, relics were obtained, and four stupas (pagodas) were built: one in Jinzhou, one in Fangzhou, one in Xiaoyao Garden on Zhongnan Mountain, and one in Huayan Temple. The posthumous title was 'Pagoda of Baozhi Zen Master of Non-Action'.

Zen Master Puman of Jiufeng Mountain in Ruizhou

A monk asked: 'What is the meaning of 'non-migration'?' (The Zen) Master said: 'The bright moon rises in the east, and the golden crow (sun) sets in the west.' (The monk) said: 'If it were not for the master, I would not understand.' (The Zen) Master said: 'If the principle is correct, then act accordingly.' The monk bowed. (The Zen) Master then struck him. The monk said: 'What is the fault in bowing in the path of benevolence and righteousness?' (The Zen) Master said: 'If the origin is unclear, strict orders must be enforced.' Asked: 'When the eye does not come into contact with the dust of form (external things), what is it like?' (The Zen) Master pointed to the incense stand and said: 'What is in front of you?' (The monk) said: 'Please explain in detail, Master.' (The Zen) Master said: 'It doesn't matter if people examine and comment.' Asked: 'Everyone says they want to ask for instruction; I wonder if the Master saves (sentient beings)?' (The Zen) Master said: 'Do you say that a huge mountain lacks an inch of soil?' (The monk) said: 'What should one seek when visiting and searching the four seas?' (The Zen) Master said: 'Yanruo (a person's name) lost his own head; it is the mind that goes crazy on its own.' (The monk) said: 'Are there any who are not crazy?' (The Zen) Master said: 'Yes.' (The monk) said: 'Who are those who are not crazy?' (The Zen) Master said: 'When dawn breaks, the eyes have not yet opened.' Asked (another) monk: 'Where did you come from recently?' (The monk) said: 'From Minzhong.' (The Zen) Master said: 'It is not easy to travel far.' (The monk) said: 'It is not difficult; one arrives with a step.' (The Zen) Master said: 'Are there those who do not take a step?' (The monk) said: 'Yes.' (The Zen) Master said: 'Then how can one get here?' The monk was speechless. (The Zen) Master drove him away with a staff. Asked: 'When the mind does not move when facing external circumstances, what is it like?' (The Zen) Master said: 'You do not have the strength of a great man.' (The monk) said: 'What is the strength of a great man?' (The Zen) Master said: 'The mind does not move when facing external circumstances.' (The monk) said: 'Why did you say just now that I do not have the strength of a great man?' (The Zen) Master said: 'It is easy to say that being a guest is easy when at home; only when one is in Linchuan does one realize the difficulty of catching fish.' Asked: 'What is the Dao?' (The Zen) Master said: 'One can see vehicles and horses passing by.' (The monk) said: 'Who is a person in the Dao?'

便打。僧作禮。師便喝。問十二時中如何合道。師曰。與心合道。曰畢竟如何。師曰。土上加泥猶自可。離波求水實堪悲。問如何是不壞身。師曰。正是。曰學人不會。請師直指。師曰。適來曲多少。問古人道。真因妄立。從妄顯真。是否。師曰是。曰如何是真。師曰。不雜食。曰如何是妄。師曰。起倒攀緣。曰去此二途如何合得圓常。師曰。不敬功德天。誰嫌黑暗女。問九峰一路。今古咸知。向上宗乘。請師提唱。師豎起拂子。僧曰。大眾側聆。愿垂方便。師曰。清波不睹魚龍現。迅浪風高下底鉤。曰若不久參。那知今日。師曰。人生無定止。像沒鏡中圓。問如何是祖師西來意師曰。更問阿誰。曰恁么則學人全體是也。師曰。須彌頂上戴須彌。

益州北院通禪師

初參夾山。問曰。目前無法。意在目前。不是目前法。非耳目之所到。豈不是和尚語。山曰。是。師乃掀倒禪床。叉手而立。山起來打一拄杖。師便下去。(法眼云。是他掀倒禪床。何不便去。須待他打一棒了去。意在甚麼處)次參洞山。山上堂曰。坐斷主人公。不落第二見。師出衆曰。須知有一人不合伴。山曰。猶是第二見。師便掀倒禪床。山曰。老兄作么生。師曰。待某甲舌頭爛。即向和尚道。后辭洞山擬入嶺。山曰。善為。飛猿嶺峻。好

【現代漢語翻譯】現代漢語譯本（僧人）於是擊打（禪師）。僧人行禮。禪師便喝斥。問：『十二時辰中如何與道相合？』禪師說：『與心相合。』（僧人）說：『究竟如何？』禪師說：『土上加泥，還算可以；離開水波去尋找水，實在可悲。』問：『如何是不壞之身？』禪師說：『正是（當下這個）。』（僧人）說：『學人不會，請禪師直接指點。』禪師說：『剛才彎曲了多少？』問：『古人說，真由妄而立，從妄顯真，是這樣嗎？』禪師說是。問：『如何是真？』禪師說：『不雜亂飲食。』問：『如何是妄？』禪師說：『起心動念，攀緣外物。』問：『去除這兩種途徑，如何才能達到圓滿常在的境界？』禪師說：『不敬功德天（Devi of merit），誰會嫌棄黑暗女（Kali）？』問：『九峰（Mount Jiufeng）一路，自古今來大家都知道，向上宗乘（Zen tradition），請禪師提倡。』禪師豎起拂子。僧人說：『大眾側耳傾聽，愿您施予方便。』禪師說：『清澈的波浪中看不到魚龍顯現，迅猛的波浪風高浪急，（魚）在水底被鉤住。』（僧人）說：『若不是長久參學，哪裡知道今天（的道理）。』禪師說：『人生沒有定止，（如同）影像在鏡中顯現圓滿。』問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師說：『更問誰呢？』（僧人）說：『這樣說來，學人全體都是（祖師西來意）了。』禪師說：『須彌山（Mount Sumeru）頂上戴須彌山。』

益州北院通禪師

起初參訪夾山（Jiashan），（通禪師）問道：『目前沒有法，意在目前，不是目前的法，不是耳目所能達到的，難道不是和尚（您）說的嗎？』夾山說：『是。』（通禪師）於是掀翻禪床，叉手而立。夾山起來打了他一拄杖。（通禪師）便下去了。（法眼（Fayan Wenyi）說：『是他掀翻禪床，為什麼不直接走掉，非要等捱了一棒子才走，意圖是什麼？』）後來參訪洞山（Dongshan），洞山禪師上堂說法：『坐斷主人公，不落第二見。』（通禪師）從人群中走出來說：『須知有一個人不合羣。』洞山說：『仍然是第二見。』（通禪師）便掀翻禪床。洞山說：『老兄你做什麼？』（通禪師）說：『等我舌頭爛掉，就向和尚您說。』後來（通禪師）辭別洞山，打算進入嶺南地區。洞山說：『好好保重，飛猿嶺（Feiyuan Ridge）陡峭險峻，好自為之。』

【English Translation】 English version (The monk) then struck (the Zen master). The monk made a bow. The Zen master then shouted. (The monk) asked: 'How does one accord with the Dao in the twelve periods of the day?' The Zen master said: 'Accord with the mind.' (The monk) said: 'What is it ultimately like?' The Zen master said: 'Adding mud on top of soil is still acceptable; seeking water away from the waves is truly lamentable.' (The monk) asked: 'What is the indestructible body?' The Zen master said: 'It is precisely this (right now).' (The monk) said: 'This student does not understand; please, Master, point it out directly.' The Zen master said: 'How much crookedness was there just now?' (The monk) asked: 'The ancients said, 'Truth is established because of delusion; truth is revealed from delusion.' Is this so?' The Zen master said: 'It is so.' (The monk) asked: 'What is truth?' The Zen master said: 'Not mixing food indiscriminately.' (The monk) asked: 'What is delusion?' The Zen master said: 'Rising and falling, grasping at external things.' (The monk) asked: 'How can one attain perfect constancy by removing these two paths?' The Zen master said: 'If you do not respect the Devi of merit (Goddess of fortune), who will dislike the Dark Woman (Kali)?' (The monk) asked: 'The road to Mount Jiufeng (Nine Peaks), everyone knows it from ancient times to the present. The supreme vehicle of Zen tradition, please, Master, advocate it.' The Zen master raised his whisk. The monk said: 'The assembly is listening attentively; may you bestow convenience.' The Zen master said: 'In clear waves, one does not see fish and dragons appear; in swift waves, the wind is high, and the hook is at the bottom.' (The monk) said: 'If I had not studied for a long time, how would I know today (the truth)?' The Zen master said: 'Life has no fixed abode; (it is like) an image appearing perfectly round in a mirror.' (The monk) asked: 'What is the meaning of Bodhidharma's intention in coming from the West?' The Zen master said: 'Who else are you going to ask?' (The monk) said: 'In that case, this student is entirely it.' The Zen master said: 'Wearing Mount Sumeru (the central world-mountain) on top of Mount Sumeru.'

Zen Master Tong of Beiyuan Monastery in Yizhou

Initially, he visited Jiashan (Zen Master), (Tong Zen Master) asked: 'There is no dharma before the eyes, the meaning is in the present moment, it is not the dharma of the present moment, it is not what the ears and eyes can reach, isn't that what you (the abbot) are saying?' Jiashan said: 'It is.' (Tong Zen Master) then overturned the Zen bed and stood with his hands folded. Jiashan got up and struck him with his staff. (Tong Zen Master) then went down. (Fayan (Wenyi) said: 'It was he who overturned the Zen bed, why didn't he just leave? Why did he have to wait to be struck before leaving? What was the intention?') Later, he visited Dongshan (Zen Master). Dongshan gave a Dharma talk, saying: 'Sitting firmly as the master, not falling into a second view.' (Tong Zen Master) came out from the crowd and said: 'One must know that there is one person who does not associate with the group.' Dongshan said: 'It is still a second view.' (Tong Zen Master) then overturned the Zen bed. Dongshan said: 'What are you doing, brother?' (Tong Zen Master) said: 'When my tongue rots, I will tell you, Master.' Later, (Tong Zen Master) bid farewell to Dongshan, intending to enter the Lingnan region. Dongshan said: 'Take good care, Feiyuan Ridge (Flying Ape Ridge) is steep and dangerous, take care of yourself.'

看。師良久。山召通阇黎。師應諾。山曰。何不入嶺去。師因有省。更不入嶺。住後上堂。諸上座有甚麼事。出來論量取。若上上根機。不假如斯。若是中下之流。直須刬削。門頭戶底教索索地。莫教入泥水。第一速須省事。直須無心去。學得千般萬般。祇成知解。與衲僧門下有甚麼交涉。僧問。直須無心學時如何。師曰。不管系。問如何是佛。師曰。峭壁本無苔。灑墨圖斑駁。問二龍爭珠。誰是得者。師曰。得者失。曰不得者如何。師曰。還我珠來。問如何是清凈法身。師曰。無點污。問轉不得時如何。師曰。功不到。問如何是大富貴底人。師曰。如輪王寶藏。曰如何是赤窮底人。師曰。如酒店腰帶。問水灑不著時如何。師曰。乾剝剝地。問一槌便成時如何。師曰。不是偶然。問如何是祖師西來意。師曰。壁上畫枯松。遊蜂競采蕊。滅后謚證真禪師。

洞山道全禪師

問先洞山。如何是出離之要。山曰。阇黎足下煙生。師當下契悟。更不他游。云居進語曰。終不敢孤負和尚足下煙生。山曰。步步玄者。即是功到。暨洞山圓寂。眾請踵跡住持。僧問。佛入王宮。豈不是大聖再來。師曰。護明不下生。曰爭奈六年苦行何。師曰。幻人呈幻事。曰非幻者如何。師曰。王宮覓不得。問清凈行者不入涅槃。破戒比

【現代漢語翻譯】現代漢語譯本看。（師父沉默良久。）洞山（Dongshan，地名）召通阇黎（Tong Sheli，人名）。師父應諾。洞山說：『為何不入嶺而去？』師父因此有所領悟，便不再入嶺。住持後上堂說法：『各位上座有什麼事，拿出來討論。若是上上根機之人，不必如此。若是中下之流，必須徹底剷除（妄念）。門頭戶底要乾乾淨淨的，不要陷入泥水中。第一要快速省事，必須無心而為。學得千般萬般，只是成為知解，與衲僧（Naseng，指僧人）門下有什麼關係？』僧人問：『必須無心學時如何？』師父說：『不管系。』問：『如何是佛？』師父說：『峭壁本無苔，灑墨圖斑駁。』問：『二龍爭珠，誰是得者？』師父說：『得者失。』曰：『不得者如何？』師父說：『還我珠來。』問：『如何是清凈法身？』師父說：『無點污。』問：『轉不得時如何？』師父說：『功不到。』問：『如何是大富貴底人？』師父說：『如輪王寶藏。』曰：『如何是赤窮底人？』師父說：『如酒店腰帶。』問：『水灑不著時如何？』師父說：『乾剝剝地。』問：『一槌便成時如何？』師父說：『不是偶然。』問：『如何是祖師西來意？』師父說：『壁上畫枯松，遊蜂競采蕊。』圓寂后謚號證真禪師（Zhengzhen Chanshi）。

洞山道全禪師（Dongshan Daoquan Chanshi）

問先洞山（Dongshan，地名）：『如何是出離之要？』洞山說：『阇黎（Sheli，對僧人的尊稱）足下煙生。』師父當下契悟，便不再去其他地方遊歷。云居（Yunju，地名）進言說：『終不敢辜負和尚足下煙生。』洞山說：『步步玄者，即是功到。』等到洞山圓寂，眾人請師父繼承住持。僧人問：『佛入王宮，豈不是大聖再來？』師父說：『護明（Hu Ming，菩薩名）不下生。』曰：『爭奈六年苦行何？』師父說：『幻人呈幻事。』曰：『非幻者如何？』師父說：『王宮覓不得。』問：『清凈行者不入涅槃，破戒比

【English Translation】 English version Look. (The master remained silent for a long time.) Dongshan (Dongshan, place name) called Tong Sheli (Tong Sheli, person's name). The master responded. Dongshan said, 'Why not leave and go beyond the mountain ridge?' The master had an awakening because of this and did not go beyond the ridge. After becoming the abbot, he ascended the Dharma hall and said, 'What matters do you all have? Bring them out for discussion. If you are of the highest caliber, this is unnecessary. If you are of the middle or lower caliber, you must thoroughly eradicate (delusions). The doorway and threshold must be clean and free from defilement; do not fall into the mud. First, you must quickly simplify matters and act without intention. Learning a thousand things or ten thousand things only results in intellectual understanding. What does that have to do with the followers of a monk (Naseng, refers to monks)?' A monk asked, 'What about when one must learn without intention?' The master said, 'Don't bother with it.' Asked, 'What is Buddha?' The master said, 'On a steep cliff, there is originally no moss; splashing ink creates mottled patterns.' Asked, 'Two dragons fight for a pearl; who is the winner?' The master said, 'The winner loses.' Said, 'What about the one who doesn't win?' The master said, 'Return the pearl to me.' Asked, 'What is the pure Dharma body?' The master said, 'Without a speck of defilement.' Asked, 'What if it cannot be turned?' The master said, 'The effort is insufficient.' Asked, 'What is a person of great wealth and nobility?' The master said, 'Like the treasure of a wheel-turning king.' Said, 'What is a person who is utterly poor?' The master said, 'Like the belt of a tavern.' Asked, 'What if water cannot be sprinkled on it?' The master said, 'Completely dry.' Asked, 'What if it is completed with one strike?' The master said, 'It is not accidental.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'A withered pine tree is painted on the wall, and wandering bees compete to gather pollen.' After his death, he was given the posthumous title of Zen Master Zhengzhen (Zhengzhen Chanshi).

Zen Master Dongshan Daoquan (Dongshan Daoquan Chanshi)

Asked the former Dongshan (Dongshan, place name), 'What is the essential point of liberation?' Dongshan said, 'Smoke arises beneath the feet of the Sheli (Sheli, honorific for monks).' The master immediately had an awakening and did not travel elsewhere. Yunju (Yunju, place name) said, 'I would never dare to fail the smoke arising beneath the feet of the Abbot.' Dongshan said, 'Each step is profound; that is where the effort has reached.' When Dongshan passed away, the assembly requested the master to succeed him as abbot. A monk asked, 'The Buddha entering the royal palace, isn't that the return of a great sage?' The master said, 'Hu Ming (Hu Ming, Bodhisattva's name) does not descend.' Said, 'What about the six years of ascetic practice?' The master said, 'An illusionary person presents illusionary events.' Said, 'What about the non-illusionary?' The master said, 'Cannot be found in the royal palace.' Asked, 'A practitioner of pure conduct does not enter Nirvana, a monk who breaks the precepts'

丘不入地獄時如何。師曰。度盡無遺影。還他越涅槃。問極目千里是甚麼風範。師曰。是阇黎風範。曰未審和尚風範如何。師曰。不布婆娑眼。

京兆府蜆子和尚

不知何許人也。事蹟頗異。居無定所。自印心於洞山。混俗閩川。不畜道具。不循律儀。冬夏唯披一衲。逐日沿江岸。采掇鰕蜆。以充其腹。暮即宿東山白馬廟紙錢中。居民目為蜆子和尚。華嚴靜禪師。聞之慾決真假。先潛入紙錢中。深夜師歸。嚴把住曰。如何是祖師西來意。師遽答曰。神前酒檯盤。嚴放手曰。不虛與我同根生。嚴后赴莊宗詔入長安。師亦先至。每日歌唱自拍。或乃佯狂泥雪。去來俱無軌跡。厥後不知所終。

臺州幽棲道幽禪師

鏡清問。如何是少父。師曰。無標的。曰無標的以為少父邪。師曰。有甚麼過。曰祇如少父作么生。師曰。道者是甚麼心行。問如何是佛。師曰。汝不信是眾生。曰學人大信。師曰。若作勝解。即受群邪。問如何是道。師曰。但有路可上。更高人也行。曰如何是道中人。師曰。解驅云里信。師一日齋時入堂。白槌曰。白大眾。眾舉頭。師曰。且吃飯。師將示滅。僧問。和尚百年後。向甚麼處去。師曰。迢然迢然。言訖坐亡。

越州乾峰和尚

上堂。法身有三種病。二種光。須

【現代漢語翻譯】問：丘（指僧人）不入地獄時如何？師（禪師）說：『度盡眾生，不留一絲痕跡，迴歸超越涅槃的境界。』問：極目遠眺，千里之外是什麼風範？師說：『是阇黎（梵語，意為親教師）的風範。』問：不知和尚（指禪師自己）的風範如何？師說：『不濫用婆娑（形容眼波流動）的眼神。』

京兆府蜆子和尚

不知是哪裡人，事蹟頗為奇異。居無定所，自從在洞山印心（領悟禪宗心法）后，就混跡于閩川一帶。不攜帶任何法器，也不遵循固定的律儀，冬夏只穿一件衲衣。每天沿著江岸，採拾鰕蜆（小蝦和蜆子）來充飢。晚上就睡在東山白馬廟的紙錢堆里。當地居民稱他為蜆子和尚。華嚴靜禪師聽說了他的事蹟，想要辨別他的真偽，就先偷偷地藏在紙錢堆里。深夜，蜆子和尚回來，華嚴靜禪師一把抓住他，問道：『如何是祖師西來意（達摩祖師從西天來到中國的真正用意）？』蜆子和尚立刻回答說：『神前酒檯盤（神像前的酒臺上放著的盤子）。』華嚴靜禪師放開手說：『果然不虛，你與我同根而生。』華嚴靜禪師後來應莊宗的詔令前往長安，蜆子和尚也先到了那裡，每天唱歌，或者假裝瘋癲，在泥雪中行走，來去都沒有軌跡。之後就不知道他的最終去向了。

臺州幽棲道幽禪師

鏡清問：『如何是少父（指老師）？』師說：『沒有固定的目標。』問：『沒有固定的目標就是少父嗎？』師說：『有什麼過錯嗎？』問：『那麼少父是怎樣的？』師說：『道者（修道之人）是怎樣的心行？』問：『如何是佛（覺悟者）？』師說：『你不相信自己是眾生。』問：『弟子深信。』師說：『如果執著于某種勝解（殊勝的理解），就會受到各種邪見的干擾。』問：『如何是道（真理）？』師說：『只要有路可以走，更高境界的人也會行走。』問：『如何是道中人（修行真理的人）？』師說：『能夠驅使雲中的資訊。』禪師有一天齋飯時進入禪堂，敲擊木槌說：『告訴大家。』大眾抬頭看他。禪師說：『先吃飯吧。』禪師將要示寂（圓寂）時，有僧人問：『和尚百年之後，將去往哪裡？』禪師說：『遙遠啊，遙遠啊。』說完就坐化圓寂了。

越州乾峰和尚

上堂說法，『法身（佛的真身）有三種病，兩種光，必須……』

【English Translation】 Question: 'What happens when Qiu (referring to a monk) does not enter hell?' The Master (Zen Master) said: 'Having delivered all beings, leaving not a trace, returning to the realm beyond Nirvana.' Question: 'Looking far into the distance, what is the demeanor of a thousand miles?' The Master said: 'It is the demeanor of an Acarya (Sanskrit, meaning a teacher).' Question: 'I don't know what the Master's (referring to himself) demeanor is like?' The Master said: 'Not squandering the captivating eyes.'

The Monk Xianzi of Jingzhao Prefecture

It is not known where he came from, and his deeds were quite peculiar. He had no fixed abode. Since having his mind sealed at Dongshan (enlightenment in Zen), he mingled among the common people in the Minchuan area. He carried no Dharma implements and did not follow fixed precepts. In winter and summer, he only wore a single patched robe. Every day, he walked along the riverbank, collecting small shrimp and clams to fill his belly. In the evening, he would sleep in the paper money piles of the White Horse Temple in Dongshan. The local residents called him Monk Xianzi (Clam Monk). Zen Master Huayan Jing heard of his deeds and wanted to discern his authenticity, so he secretly hid in the paper money pile. Late at night, Monk Xianzi returned, and Zen Master Huayan Jing grabbed him and asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)?' Monk Xianzi immediately replied: 'The wine tray before the gods.' Zen Master Huayan Jing released him and said: 'Indeed, you are not false; you are born from the same root as me.' Later, Zen Master Huayan Jing went to Chang'an at the invitation of Emperor Zhuangzong, and Monk Xianzi also arrived there beforehand, singing songs every day, or pretending to be crazy, walking in the mud and snow, coming and going without a trace. After that, his final whereabouts were unknown.

Zen Master Daoyou of Youqi Temple in Taizhou

Jingqing asked: 'What is the Shāstṛ (teacher)?' The Master said: 'Without a fixed target.' Question: 'Is it that without a fixed target is the Shāstṛ?' The Master said: 'What fault is there?' Question: 'Then how is the Shāstṛ?' The Master said: 'What is the mind practice of a Daoist (one who cultivates the Way)?' Question: 'What is Buddha (the awakened one)?' The Master said: 'You do not believe that you are a sentient being.' Question: 'I deeply believe.' The Master said: 'If you cling to a superior understanding, you will be influenced by various heresies.' Question: 'What is the Dao (the truth)?' The Master said: 'As long as there is a road to walk, even those in higher realms will walk it.' Question: 'What is a person in the Dao (one who cultivates the truth)?' The Master said: 'Able to command the messages in the clouds.' One day, during the mealtime, the Zen Master entered the meditation hall, struck the wooden mallet, and said: 'Announce to everyone.' The assembly raised their heads to look at him. The Zen Master said: 'Let's eat first.' When the Zen Master was about to enter Parinirvana (final passing), a monk asked: 'Where will the Master go after a hundred years?' The Master said: 'Far, far away.' After saying this, he sat in meditation and passed away.

Venerable Qianfeng of Yuezhou

Ascending the Dharma seat, 'The Dharmakaya (Buddha's true body) has three kinds of sickness, two kinds of light, and must...'

是一一透得始解歸家穩坐。須知更有向上一竅在。雲門出問。庵內人為甚麼不知庵外事。師呵呵大笑。門曰。猶是學人疑處師曰。子是甚麼心行。門曰。也要和尚相委。師曰。直須與么始解穩坐。門應喏喏。上堂。舉一不得舉二。放過一著落在第二。雲門出衆曰。昨日有人從天臺來。卻往徑山去。師曰。典座來日不得普請。便下座。問僧。甚處來。曰天臺。師曰。見說石橋作兩段。是否。曰和尚甚處得這訊息來。師曰。將謂華頂峰前客。元是平田莊里人。問如何得出三界去。師曰。喚院主來趁出這僧著。師問眾僧。輪迴六趣。具甚麼眼。眾無對。僧問。如何是超佛越祖之談。師曰。老僧問聻。曰和尚問則且置。師曰。老僧問。尚不奈何。說甚麼超佛越祖之談。問十方薄伽梵。一路涅槃門。未審路頭在甚麼處。師以拄杖畫云。在這裡(僧后請益雲門。門拈起扇子云。扇子𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。會么)。

吉州禾山和尚

僧問。學人慾伸一問。師還答否。師曰。禾山答汝了也。問如何是西來意。師曰。禾山大頂。問如何是和尚家風。師曰。滿目青山起白雲。曰或遇客來如何祇待。師曰。滿盤無味醍醐果。問無言童子居何國土。師曰。當軒木馬嘶風切。

明州天童

【現代漢語翻譯】現代漢語譯本要一一透徹理解，才能真正明白，歸家穩穩當當地安坐。要知道還有更進一步的竅門。雲門（Yunmen，禪宗大師）出來問道：『庵內的人為什麼不知道庵外的事？』師父（指禾山和尚）呵呵大笑。雲門說：『這還是學人疑惑的地方。』師父說：『你是什麼樣的心行？』雲門說：『也要和尚您來告訴我。』師父說：『必須這樣才能真正明白，穩穩當當地安坐。』雲門應聲稱是。上堂說法時，師父舉例說：『舉一不能舉二，放過一著就落在第二著。』雲門從人群中走出來說：『昨天有人從天臺（Tiantai，山名，佛教聖地）來，卻往徑山（Jingshan，山名，佛教寺廟所在地）去了。』師父說：『典座（Dianzuo，寺院中負責齋食的僧人）明天不用普請（Puqing，指寺院集體勞作）。』隨即下座。問僧人：『從哪裡來？』答：『天臺。』師父說：『聽說石橋斷成兩截，是這樣嗎？』答：『和尚從哪裡得到這個訊息的？』師父說：『我以為是華頂峰（Huading Peak，天臺山主峰）前的客人，原來是平田莊（Pingtiantian Village，地名）里的人。』問：『如何才能跳出三界（Three Realms，佛教中的欲界、色界、無色界）？』師父說：『叫院主（Abbot，寺院住持）來把這個僧人趕出去。』師父問眾僧：『輪迴六趣（Six Realms of Rebirth，佛教中的六道輪迴），用什麼眼睛看？』眾僧無言以對。僧人問：『什麼是超越佛祖的談論？』師父說：『老僧問你。』答：『和尚問就暫且放下。』師父說：『老僧問，尚且無可奈何，說什麼超越佛祖的談論？』問：『十方薄伽梵（Bhagavan，佛的稱號），通往涅槃（Nirvana，佛教中的寂滅境界）的道路。請問路口在什麼地方？』師父用拄杖在地上畫了一下說：『在這裡。』（僧人後來向雲門請教，雲門拿起扇子說：『扇子跳上三十三天（Trayastrimsa Heaven，佛教中的三十三天），撞著帝釋（Indra，佛教中的帝釋天）的鼻孔。東海鯉魚打一棒，雨像盆倒一樣。明白了嗎？』）吉州禾山和尚（He Mountain，禪宗大師）僧人問：『學人想問一個問題，師父您回答嗎？』師父說：『禾山已經回答你了。』問：『什麼是西來意（Purpose of Bodhidharma's Arrival from the West，禪宗用語，指禪宗的根本宗旨）？』師父說：『禾山大頂。』問：『什麼是和尚您的家風？』師父說：『滿眼青山升起白雲。』問：『如果遇到客人來，如何招待？』師父說：『滿盤都是沒有味道的醍醐（Ghee，佛教中比喻最高的佛法）果。』問：『無言童子住在哪個國土？』師父說：『當軒木馬嘶風切。』明州天童（Tiantong，地名，寺廟名）

【English Translation】 English version Only through thorough understanding can one truly comprehend and securely sit at home. Know that there is a further key point. Yunmen (Yunmen, a Zen master) came forth and asked: 'Why does the person inside the hermitage not know about the affairs outside?' The Master (referring to He Mountain monk) laughed heartily. Yunmen said: 'This is still where the student has doubts.' The Master said: 'What is your state of mind?' Yunmen said: 'I also need the Master to tell me.' The Master said: 'Only in this way can you truly understand and securely sit.' Yunmen responded in agreement. When ascending the Dharma hall, the Master gave an example: 'If you can't raise two when raising one, you fall into the second move after letting go of the first.' Yunmen came out from the crowd and said: 'Yesterday someone came from Tiantai (Tiantai, a mountain, a Buddhist sacred site), but went to Jingshan (Jingshan, a mountain, the location of a Buddhist temple).' The Master said: 'The cook (Dianzuo, the monk in charge of meals in the monastery) does not need to do communal labor (Puqing, referring to collective labor in the monastery) tomorrow.' Then he descended from the seat. He asked a monk: 'Where do you come from?' He replied: 'Tiantai.' The Master said: 'I heard that the stone bridge is broken into two pieces, is that so?' He replied: 'Where did the Master get this news from?' The Master said: 'I thought you were a guest from before Huading Peak (Huading Peak, the main peak of Tiantai Mountain), but you are originally a person from Pingtiantian Village (Pingtiantian Village, a place name).' He asked: 'How can one escape the Three Realms (Three Realms, the realm of desire, the realm of form, and the formless realm in Buddhism)?' The Master said: 'Call the abbot (Abbot, the abbot of the monastery) to drive this monk out.' The Master asked the monks: 'What eyes do you use to see the Six Realms of Rebirth (Six Realms of Rebirth, the six paths of reincarnation in Buddhism)?' The monks were speechless. A monk asked: 'What is the talk that transcends the Buddhas and Patriarchs?' The Master said: 'The old monk asks you.' He replied: 'Let's put aside the Master's question for now.' The Master said: 'The old monk asks, and it is still helpless, what talk is there of transcending the Buddhas and Patriarchs?' He asked: 'The Bhagavan (Bhagavan, an epithet of the Buddha) of the ten directions, the path to Nirvana (Nirvana, the state of extinction in Buddhism). May I ask where the entrance to the path is?' The Master drew on the ground with his staff and said: 'Here.' (The monk later asked Yunmen for instruction, and Yunmen picked up a fan and said: 'The fan jumps up to the Trayastrimsa Heaven (Trayastrimsa Heaven, the thirty-three heavens in Buddhism), bumping into Indra's (Indra, the god Indra in Buddhism) nostrils. The carp of the East Sea strikes a blow, and the rain pours like a basin. Do you understand?') He Mountain Monk of Jizhou (He Mountain, a Zen master) A monk asked: 'This student wants to ask a question, will the Master answer?' The Master said: 'He Mountain has already answered you.' He asked: 'What is the Purpose of Bodhidharma's Arrival from the West (Purpose of Bodhidharma's Arrival from the West, a Zen term referring to the fundamental purpose of Zen Buddhism)?' The Master said: 'The great peak of He Mountain.' He asked: 'What is the style of your household, Master?' The Master said: 'The green mountains are full of white clouds.' He asked: 'If a guest comes, how should I treat them?' The Master said: 'A plate full of tasteless ghee (Ghee, a metaphor for the highest Dharma in Buddhism) fruit.' He asked: 'In what country does the silent child live?' The Master said: 'The wooden horse in front of the hall neighs sharply in the wind.' Tiantong of Mingzhou (Tiantong, a place name, the name of a temple)

咸啟禪師

問伏龍。甚處來。曰伏龍來。師曰。還伏得龍么。曰不曾伏這畜生。師曰。且坐喫茶。簡大德問。學人卓卓上來。請師的的。師曰。我這裡一屙便了。有甚麼卓卓的的。曰和尚恁么答話。更買草鞋行腳好。師曰。近前來。簡近前。師曰。祇如老僧恁么答。過在甚麼處。簡無對。師便打。問如何是本來無物。師曰。石潤元含玉。礦異自生金。問如何是真常流注。師曰。涓滴無移。

潭州寶蓋山和尚

僧問。一間無漏舍。合是何人居。師曰。無名不掛體。曰還有位也無。師曰。不處。問如何是寶蓋。師曰。不從人天得。曰如何是寶蓋中人。師曰。不與時人知。曰佛來時如何。師曰。覓他路不得。問世界壞時。此物何處去。師曰。千聖尋不得。曰時人如何歸向。師曰。直須似他去。曰還有的當也無。師曰。不立標則。問不居正位底人。如何行履。師曰。紅焰叢中駿馬嘶。

澧州欽山文䆳禪師

福州人也。少依杭州大慈山寰中禪師受業。時巖頭雪峰在眾。睹師吐論。知是法器。相率遊方。二大士各承德山印記。師雖屢激揚。而終然凝滯。一日問德山曰。天王也恁么道。龍潭也恁么道。未審和尚作么生道。山曰。汝試舉天王龍潭道底看。師擬進語。山便打。師被打歸延壽堂曰。是則是

【現代漢語翻譯】現代漢語譯本咸啟禪師

問伏龍（僧人名）：『從哪裡來？』答：『從伏龍（地名）來。』禪師問：『還能降伏龍嗎？』答：『不曾降伏這畜生。』禪師說：『且坐下喝茶。』簡大德（僧人名）問：『學人卓卓上來，請禪師的的（指明確指示）。』禪師說：『我這裡一屙便了，有什麼卓卓的的？』答：『和尚這麼說話，更應該買草鞋去行腳參訪。』禪師說：『近前來。』簡大德走近前。禪師說：『就像老僧這樣回答，過失在哪裡？』簡大德無言以對。禪師便打了他。問：『如何是本來無物？』禪師說：『石潤元含玉，礦異自生金。』問：『如何是真常流注？』禪師說：『涓滴無移。』

潭州寶蓋山和尚

僧人問：『一間無漏舍，合是何人居？』禪師說：『無名不掛體。』問：『還有位也無？』禪師說：『不處。』問：『如何是寶蓋（山名）？』禪師說：『不從人天得。』問：『如何是寶蓋中人？』禪師說：『不與時人知。』問：『佛來時如何？』禪師說：『覓他路不得。』問：『世界壞時，此物何處去？』禪師說：『千聖尋不得。』問：『時人如何歸向？』禪師說：『直須似他去。』問：『還有的當也無？』禪師說：『不立標則。』問：『不居正位底人，如何行履？』禪師說：『紅焰叢中駿馬嘶。』

澧州欽山文䆳禪師

福州人。年少時依止杭州大慈山寰中禪師處學習。當時巖頭（僧人名）、雪峰（僧人名）也在大眾中，看到文䆳禪師的言論，知道他是法器。於是相約一起遊方。巖頭、雪峰二位大士各自承接了德山（僧人名）的印記。文䆳禪師雖然屢次激揚，但最終仍然凝滯不通。一日問德山禪師：『天王（僧人名）也這麼說，龍潭（僧人名）也這麼說，不知和尚您怎麼說？』德山禪師說：『你試著舉出天王、龍潭怎麼說的，讓我聽聽。』文䆳禪師剛要開口說話，德山禪師便打了他。文䆳禪師被打后回到延壽堂說：『是則是。』

【English Translation】 English version Chan Master Xianqi

Asked Fulong (name of a monk): 'Where do you come from?' Answered: 'I come from Fulong (name of a place).' The Master asked: 'Can you still subdue dragons?' Answered: 'I have never subdued this beast.' The Master said: 'Please sit down and have some tea.' Great Virtue Jian (name of a monk) asked: 'The student comes up earnestly, please Master give a clear indication.' The Master said: 'Here, I just relieve myself and it's done, what is there to be earnest and clear about?' Answered: 'If the Master speaks like this, you should buy straw sandals and go on a pilgrimage.' The Master said: 'Come closer.' Jian approached. The Master said: 'Just like this old monk answering, where is the fault?' Jian had no reply. The Master then struck him. Asked: 'What is originally without things?' The Master said: 'The stone is moist and contains jade, the ore is different and naturally produces gold.' Asked: 'What is true constant flow?' The Master said: 'Not a drop moves.'

Baogai Mountain Abbot of Tanzhou

A monk asked: 'A leak-proof hut, who is fit to live in it?' The Master said: 'No name, no attachment to the body.' Asked: 'Is there a position or not?' The Master said: 'Does not dwell.' Asked: 'What is Baogai (name of a mountain)?' The Master said: 'Not obtained from humans or gods.' Asked: 'What is a person in Baogai?' The Master said: 'Not known by people of the time.' Asked: 'What is it like when the Buddha comes?' The Master said: 'Cannot find another way.' Asked: 'When the world is destroyed, where does this thing go?' The Master said: 'A thousand sages cannot find it.' Asked: 'How do people of the time return to it?' The Master said: 'Must be like it.' Asked: 'Is there anything definite?' The Master said: 'Does not establish standards.' Asked: 'How does a person who does not dwell in the correct position act?' The Master said: 'A fine horse neighs in a cluster of red flames.'

Chan Master Qinshan Wenyi of Lizhou

He was from Fuzhou. In his youth, he studied with Chan Master Huanzhong of Daci Mountain in Hangzhou. At that time, Yantou (name of a monk) and Xuefeng (name of a monk) were also in the assembly. Seeing the Master's discourse, they knew he was a vessel of the Dharma. They agreed to travel together. The two great scholars each received the seal of Deshan (name of a monk). Although the Master repeatedly stirred up, he remained stagnant. One day, he asked Chan Master Deshan: 'Tianwang (name of a monk) also says this, Longtan (name of a monk) also says this, I don't know what the Master says?' Chan Master Deshan said: 'You try to cite what Tianwang and Longtan said, let me hear it.' As Chan Master Wenyi was about to speak, Chan Master Deshan struck him. After being struck, Chan Master Wenyi returned to Yanshou Hall and said: 'It is so.'

。打我太煞。巖頭曰。汝恁么道。他后不得道見德山來。(法眼別云。是則是。錯打我)後於洞山言下發解。乃為之嗣。年二十七。止於欽山。對大眾前自省過。舉參洞山時語。山問。甚麼處來。師曰。大慈來。曰還見大慈么。師曰見。曰色前見。色后見。師曰。非色前後見。洞山默置。師乃曰。離師太早。不盡師意。(法眼云。不盡師意。不易承嗣得他)僧問。如何是祖師西來意。師曰。梁公曲尺。志公剪刀。問一切諸佛。及諸佛法。皆從此經出。如何是此經。師曰。常轉。曰未審經中說甚麼。師曰。有疑請問。問如何是和尚家風。師曰。錦繡銀香囊。風吹滿路香。巖頭聞。令僧去云。傳語十八子。好好事潘郎。有僧寫師真呈。師曰。還似我也無。僧無對。師自代曰。眾僧看取。德山侍者來參。才禮拜。師把住曰。還甘欽山與么也無。者曰。某甲卻悔久住德山。今日無言可對。師乃放手曰。一任祇對。者撥開胸曰。且聽某通氣一上。師曰。德山門下即得。這裡一點用不著。者曰。久聞欽山不通人情。師曰。累他德山眼目。參堂去。師與巖頭雪峰坐次。洞山行茶來。師乃閉眼。洞曰。甚麼處去來。曰入定來。洞曰。定本無門。從何而入。師入浴院。見僧踏水輪。僧下問訊。師曰。幸自轆轆地轉。何須恁么。曰不恁么又

【現代漢語翻譯】現代漢語譯本：打我太煞（太煞：非常）。巖頭（巖頭全豁禪師）說：『你這麼說，以後就不能說見過德山（德山宣鑒禪師）了。』（法眼（法眼文益禪師）另外評論說：『對是對，錯就錯在打我。』）後來在洞山（洞山良價禪師）的言語下開悟，於是成為洞山的嗣法弟子。二十七歲時，住在欽山（欽山文邃禪師住持的寺廟），面對大眾自我反省過失，舉出參訪洞山時的話。洞山問：『從哪裡來？』師父回答：『從大慈（地名）來。』洞山問：『還見到大慈了嗎？』師父回答：『見到了。』洞山問：『在色（物質現象）之前見到的，還是在色之後見到的？』師父回答：『不是在色之前之後見到的。』洞山沉默不語。師父於是說：『離開師父太早了，沒有完全領會師父的意思。』（法眼評論說：『沒有完全領會師父的意思，不容易繼承他的法嗣。』）有僧人問：『如何是祖師西來意（禪宗用語，指達摩祖師從印度來到中國的目的）？』師父回答：『梁公的曲尺，志公的剪刀。』問：『一切諸佛以及諸佛的法，都從此經（指佛經）而出，如何是此經？』師父回答：『常轉（經常運轉）。』問：『不知道經中說了些什麼？』師父回答：『有疑問請問。』問：『如何是和尚（指禪師）的家風？』師父回答：『錦繡銀香囊，風吹滿路香。』巖頭聽到后，派僧人去說：『轉告十八子（指欽字，拆字法），好好侍奉潘郎（指欽山文邃禪師）。』有僧人畫了師父的畫像呈上，師父問：『還像我嗎？』僧人無言以對。師父自己回答說：『眾僧看清楚，德山的侍者來了。』德山的侍者來參拜，剛一禮拜，師父就抓住他說：『還甘心欽山這樣嗎？』侍者說：『我後悔在德山住久了，今天無話可說。』師父於是放開手說：『隨便你怎麼回答。』侍者撥開胸口說：『且聽我通一口氣。』師父說：『德山門下還可以，這裡一點都用不著。』侍者說：『久聞欽山不通人情。』師父說：『連累了德山的眼目。參堂去。』師父與巖頭、雪峰（雪峰義存禪師）坐在一起，洞山端茶過來。師父於是閉上眼睛。洞山問：『去哪裡了？』回答說：『入定（進入禪定狀態）去了。』洞山說：『定本無門，從哪裡進入？』師父進入浴室，看見僧人踩水輪（一種利用水力轉動的裝置）。僧人下來問訊，師父說：『幸好它自己轆轆地轉動，何必這樣呢？』回答說：『不這樣又』

【English Translation】 English version: 'Da wo tai sha.' (Tai sha: extremely). Yantou (Zen Master Yantou Quanhuo) said, 'If you say it like that, you won't be able to say you've seen Deshan (Zen Master Deshan Xuanjian) in the future.' (Fayan (Zen Master Fayan Wenyi) commented separately, 'It's right, but the mistake is in hitting me.') Later, he attained enlightenment under the words of Dongshan (Zen Master Dongshan Liangjie), and thus became Dongshan's Dharma heir. At the age of twenty-seven, he stayed at Qinshan (the temple where Zen Master Qinshan Wensui resided), and in front of the assembly, he reflected on his past mistakes, citing the words he spoke when visiting Dongshan. Dongshan asked, 'Where do you come from?' The master replied, 'From Daci (a place name).' Dongshan asked, 'Have you seen Daci?' The master replied, 'I have seen it.' Dongshan asked, 'Did you see it before color (material phenomena) or after color?' The master replied, 'I did not see it before or after color.' Dongshan remained silent. The master then said, 'I left the master too early and did not fully understand the master's meaning.' (Fayan commented, 'Without fully understanding the master's meaning, it is not easy to inherit his Dharma lineage.') A monk asked, 'What is the meaning of the Patriarch's coming from the West (a Zen term referring to Bodhidharma's purpose in coming to China from India)?' The master replied, 'Liang Gong's set square, Zhi Gong's scissors.' Asked, 'All Buddhas and all the Buddhas' Dharma come from this sutra (referring to Buddhist scriptures), what is this sutra?' The master replied, 'Constantly turning (constantly revolving).' Asked, 'I don't know what is said in the sutra?' The master replied, 'If you have any doubts, please ask.' Asked, 'What is the abbot's (referring to the Zen master) family style?' The master replied, 'Embroidered silver sachet, the fragrance of the wind fills the road.' After hearing this, Yantou sent a monk to say, 'Tell the eighteen sons (referring to the character 'Qin', a wordplay), take good care of Pan Lang (referring to Zen Master Qinshan Wensui).' A monk presented a portrait of the master, and the master asked, 'Does it resemble me?' The monk was speechless. The master replied himself, 'Everyone, take a good look, the attendant of Deshan has arrived.' Deshan's attendant came to pay respects, and as soon as he bowed, the master grabbed him and said, 'Are you still willing to be like this at Qinshan?' The attendant said, 'I regret staying at Deshan for too long, and I have nothing to say today.' The master then released his hand and said, 'Answer as you please.' The attendant opened his chest and said, 'Let me catch my breath.' The master said, 'It's okay under Deshan's gate, but it's not needed here at all.' The attendant said, 'I have long heard that Qinshan is unsympathetic.' The master said, 'It has troubled Deshan's eyes. Go to the meditation hall.' The master was sitting with Yantou and Xuefeng (Zen Master Xuefeng Yicun), and Dongshan brought tea. The master then closed his eyes. Dongshan asked, 'Where did you go?' He replied, 'I went into samadhi (entering a state of meditation).' Dongshan said, 'Samadhi has no gate, from where did you enter?' The master entered the bathhouse and saw a monk stepping on a waterwheel (a device that uses water power to rotate). The monk came down to pay respects, and the master said, 'Fortunately, it turns on its own, why do you need to do this?' He replied, 'If I don't do this, then'

爭得。師曰。若不恁么。欽山眼堪作甚麼。曰作么生是師眼。師以手作撥眉勢。曰和尚又何得恁么。師曰。是我恁么。你便不恁么。僧無對。師曰。索戰無功。一場氣悶。良久乃問曰。會么。曰不會。師曰。欽山為汝擔取一半。師與巖頭雪峰過江西。到一茶店喫茶次。師曰。不會轉身通氣者。不得茶吃。頭曰。若恁么我定。不得茶吃。峰曰。某甲亦然。師曰。這兩個老漢。話頭也不識。頭曰。甚處去也。師曰。布袋里老鴉。雖活如死。頭退後曰。看看。師曰。奯公且置。存公作么生。峰以手畫一圓相。師曰。不得不問。頭呵呵曰。太遠生。師曰。有口不得茶吃者多。巨良禪客參。禮拜了便問。一鏃破三關時如何。師曰。放出關中主看。良曰。恁么則知過必改。師曰。更待何時。良曰。好只箭放不著所在。便出去。師曰。且來阇黎。良回首。師下禪床擒住曰。一鏃破三關即且置。試為欽山發箭看。良擬議。師打七棒曰。且聽個亂統漢。疑三十年。有僧舉似同安察。安曰。良公雖解發箭。要且未中的。僧便問。未審如何得中的去。安曰。關中主是甚麼人。僧回舉似師。師曰。良公若解恁么。也免得欽山口。然雖如此。同安不是好心。亦須看始得。僧參。師豎起拳曰。開即成掌。五指參差。如今為拳。必無高下。汝道欽山還

【現代漢語翻譯】現代漢語譯本爭得。（僧人問：）這樣如何能爭辯得過您呢？欽山禪師說：『如果不是這樣，欽山的眼睛還有什麼用？』（僧人）問：『怎樣才是和尚您的眼睛？』欽山禪師用手做了個撥眉毛的姿勢。（僧人）說：『和尚您又為何要這樣？』欽山禪師說：『是我這樣，你便不能這樣嗎？』僧人無言以對。欽山禪師說：『索要戰鬥卻毫無功勞，真是一場令人氣悶的鬧劇。』過了很久，禪師才問道：『明白了嗎？』（僧人）說：『不明白。』欽山禪師說：『欽山為你承擔一半。』欽山禪師與巖頭（Yantou，人名）和雪峰（Xuefeng，人名）經過江西，到一家茶店喝茶。欽山禪師說：『不會轉身通氣的人，不得喝茶。』巖頭說：『如果這樣，我一定不得喝茶。』雪峰說：『我也是這樣。』欽山禪師說：『這兩個老傢伙，連話頭都不認識。』巖頭問：『什麼地方去了？』欽山禪師說：『布袋里的老鴉，雖然活著卻如同死去一般。』巖頭退後一步說：『看看。』欽山禪師說：『奯公（Huogong，人名）且放一邊，存公（Cungong，人名）又如何？』雪峰用手畫了一個圓圈。欽山禪師說：『不得不問。』巖頭呵呵笑著說：『太遠了。』欽山禪師說：『有口卻不得茶喝的人很多。』巨良禪客（Juliang Chanke，人名）參拜。禮拜完畢后便問：『一箭射穿三關時如何？』欽山禪師說：『放出關中的主人來看看。』巨良說：『這樣就知道有過必改。』欽山禪師說：『更待何時？』巨良說：『好箭卻放不到地方。』說完便出去。欽山禪師說：『且慢，阇黎（sheli，梵語，意為弟子）。』巨良回頭。欽山禪師下禪床擒住他說：『一箭射穿三關暫且不談，試為欽山發箭看看。』巨良猶豫不決。欽山禪師打了他七棒說：『且聽這個亂統漢，疑惑了三十年。』有僧人把這件事告訴同安察（Tongan Cha，人名）。同安察說：『良公雖然懂得發箭，但卻未射中。』僧人便問：『不知如何才能射中？』同安察說：『關中的主人是什麼人？』僧人回來把這話告訴欽山禪師。欽山禪師說：『良公如果懂得這樣，也免得我欽山開口。然而即便如此，同安也不是好心，也須看清楚才行。』僧人蔘拜。欽山禪師豎起拳頭說：『張開就是手掌，五指參差不齊，如今握成拳頭，必定沒有高下之分。你說欽山還』

【English Translation】 English version Argue. The master said, 'If it weren't like this, what use would Qinshan's (Qinshan, name of the Zen master) eyes be?' The monk asked, 'What is the master's eye like?' The master made a gesture of brushing his eyebrows with his hand. The monk said, 'Why does the master do that?' The master said, 'If I am like this, can't you be like this?' The monk had no reply. The master said, 'Seeking battle without success is a frustrating farce.' After a long time, the master asked, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'Qinshan will bear half of it for you.' Qinshan and Yantou (Yantou, a person's name) and Xuefeng (Xuefeng, a person's name) passed through Jiangxi and went to a tea shop for tea. The master said, 'Those who do not know how to turn around and breathe cannot drink tea.' Yantou said, 'If that's the case, I certainly won't be able to drink tea.' Xuefeng said, 'I am the same.' The master said, 'These two old men don't even recognize the topic of conversation.' Yantou asked, 'Where did it go?' The master said, 'The crow in the cloth bag, though alive, is as good as dead.' Yantou stepped back and said, 'Look, look.' The master said, 'Let's put Huogong (Huogong, a person's name) aside for now, what about Cungong (Cungong, a person's name)?' Xuefeng drew a circle with his hand. The master said, 'I have to ask.' Yantou chuckled and said, 'Too far.' The master said, 'There are many who have mouths but cannot drink tea.' Zen traveler Juliang (Juliang Chanke, a person's name) paid respects. After bowing, he asked, 'What is it like when an arrow breaks through three barriers?' The master said, 'Release the master in the barrier and let him see.' Juliang said, 'Then I know I must correct my mistakes.' The master said, 'When are you going to wait?' Juliang said, 'A good arrow cannot be placed in the right place.' Then he went out. The master said, 'Wait, Ajari (sheli, Sanskrit, meaning disciple).' Juliang turned his head. The master got off the Zen bed, grabbed him and said, 'Let's put aside the matter of breaking through three barriers with one arrow for now, try shooting an arrow for Qinshan to see.' Juliang hesitated. The master hit him seven times and said, 'Listen to this chaotic fellow, doubting for thirty years.' A monk told Tongan Cha (Tongan Cha, a person's name) about this. Tongan Cha said, 'Although Juliang knows how to shoot arrows, he has not hit the target.' The monk then asked, 'I don't know how to hit the target?' Tongan Cha said, 'Who is the master in the barrier?' The monk returned and told Master Qinshan about this. Master Qinshan said, 'If Juliang understands this, he will save me, Qinshan, from speaking. However, even so, Tongan is not kind, and you must see clearly.' The monk pays homage. Master Qinshan raised his fist and said, 'Opening it is a palm, the five fingers are uneven, now clenched into a fist, there must be no distinction between high and low. You say Qinshan still'

通商量也無。僧近前。卻豎起拳。師曰。你恁么。祇是個無開合漢。曰未審和尚如何接人。師曰。我若接人。共汝一般去也。曰特來參師。也須吐露個訊息。師曰。汝若特來。我須吐露。曰便請。師便打。僧無語。師曰。守株待兔。枉用心神。上堂。橫按拄杖顧視大眾曰。有么有么。如無。欽山唱菩薩蠻去也。啰啰哩哩。便下座。師與道士論義。士立義曰。粗言及細語。皆歸第一義。師曰。道士是佛家奴。士曰。太粗生。師曰。第一義何在。士無語。

瑞州九峰通玄禪師

郢州程氏子。初參德山。後於洞山言下有省。住后。僧問。自心他心得相見否。師曰。自己尚不見。他人何可觀。問罪福之性。如何了達得無同異。師曰。絺绤不禦寒。

青原下六世

曹山寂禪師法嗣

瑞州洞山道延禪師

因曹山垂語云。有一人向萬丈崖頭騰身。直下此是甚麼人。眾無對。師出曰。不存。山曰。不存個甚麼。師曰。始得撲不碎。山深肯之。後有僧問。請和尚密付真心。師曰。欺這裡無人作么。

撫州金峰從志玄明禪師

僧問。如何是金峰正主。師曰。此去鎮縣不遙。阇黎莫造次。曰何不道取。師曰。口如磉盤。問千峰萬峰。那個是金峰。師乃斫額。問千山無雲。萬里絕霞時如何。

【現代漢語翻譯】現代漢語譯本僧人上前，想要理論。禪師卻豎起拳頭。禪師說：『你這樣，只是個不會開合的人。』僧人問：『不知和尚如何接引人？』禪師說：『我如果接引人，就和你一樣了。』僧人說：『特來參拜禪師，也須透露個訊息。』禪師說：『你如果特來，我須透露。』僧人說：『請。』禪師便打了他。僧人無話可說。禪師說：『守株待兔，枉費心神。』禪師上堂，橫著拄杖環視大眾說：『有嗎？有嗎？如果沒有，欽山（Qishan）就要唱《菩薩蠻》（Pu Sa Man）了。啰啰哩哩。』便下座。禪師與道士辯論義理。道士立論說：『粗俗的言語和細微的言語，都歸於第一義。』禪師說：『道士是佛家的奴僕。』道士說：『太粗魯了。』禪師說：『第一義在哪裡？』道士無話可說。

瑞州九峰通玄禪師（Tongxuan，Zen Master of Jiufeng in Ruizhou）郢州程氏之子。最初參拜德山（Deshan），後來在洞山（Dongshan）的言語下有所領悟。住持后，僧人問：『自心和他心能夠相見嗎？』禪師說：『自己尚且不見，他人怎麼可以觀察？』問：『罪福的性質，如何才能了達得無同無異？』禪師說：『粗細的麻布不能禦寒。』

青原下六世曹山寂禪師（Caoshan Ji，Zen Master）法嗣

瑞州洞山道延禪師（Daoyan，Zen Master of Dongshan in Ruizhou）因為曹山（Caoshan）垂示說：『有一個人向萬丈懸崖縱身直下，這是什麼人？』眾人沒有回答。禪師出來說：『不存。』曹山說：『不存個什麼？』禪師說：『才能夠粉身碎骨。』曹山深深地認可了他。後來有僧人問：『請和尚秘密地交付真心。』禪師說：『欺騙這裡沒有人嗎？』

撫州金峰從志玄明禪師（Congzhi Xuanming，Zen Master of Jinfeng in Fuzhou）僧人問：『如何是金峰（Jinfeng）的正主？』禪師說：『這裡去鎮縣不遠，你不要輕舉妄動。』僧人說：『為什麼不說出來？』禪師說：『口如磉盤。』問：『千峰萬峰，哪個是金峰？』禪師便敲打自己的額頭。問：『千山無雲，萬里絕霞時如何？』

【English Translation】 English version A monk came forward, wanting to argue. The Zen master raised his fist instead. The Zen master said, 'You are just someone who doesn't know how to open and close.' The monk asked, 'I wonder how the master receives people?' The Zen master said, 'If I receive people, I'll be just like you.' The monk said, 'I came especially to visit the master, and you must reveal some message.' The Zen master said, 'If you came especially, I must reveal it.' The monk said, 'Please do.' The Zen master then hit him. The monk was speechless. The Zen master said, 'Waiting for a rabbit by a stump is a waste of effort.' The Zen master ascended the hall, holding his staff horizontally and looking around at the assembly, saying, 'Is there? Is there? If not, Qishan (Qishan) will sing 'Bodhisattva Barbarian' (Pu Sa Man). La la li li.' Then he descended the seat. The Zen master debated with a Taoist. The Taoist argued, 'Crude words and subtle words all return to the First Meaning.' The Zen master said, 'The Taoist is a servant of the Buddhist family.' The Taoist said, 'Too rude.' The Zen master said, 'Where is the First Meaning?' The Taoist was speechless.

Tongxuan, Zen Master of Jiufeng in Ruizhou (Tongxuan, Zen Master of Jiufeng in Ruizhou) He was the son of the Cheng family in Yingzhou. He initially visited Deshan (Deshan), and later had an awakening under the words of Dongshan (Dongshan). After residing, a monk asked, 'Can one's own mind and another's mind see each other?' The Zen master said, 'One cannot even see oneself, how can one observe others?' Asked, 'How can one understand the nature of sin and blessing as neither the same nor different?' The Zen master said, 'Coarse and fine linen cannot keep out the cold.'

Sixth generation under Qingyuan Dharma heir of Caoshan Ji, Zen Master (Caoshan Ji, Zen Master)

Daoyan, Zen Master of Dongshan in Ruizhou (Daoyan, Zen Master of Dongshan in Ruizhou) Because Caoshan (Caoshan) gave a teaching, saying, 'There is a person who leaps straight down from a cliff ten thousand feet high. What kind of person is this?' The assembly had no answer. The Zen master came out and said, 'Non-existence.' Caoshan said, 'Non-existence of what?' The Zen master said, 'Only then can one be crushed to pieces.' Caoshan deeply acknowledged him. Later, a monk asked, 'Please, Master, secretly impart the true mind.' The Zen master said, 'Are you deceiving that there is no one here?'

Congzhi Xuanming, Zen Master of Jinfeng in Fuzhou (Congzhi Xuanming, Zen Master of Jinfeng in Fuzhou) A monk asked, 'What is the true master of Jinfeng (Jinfeng)?' The Zen master said, 'It's not far from here to the town, don't act rashly.' The monk said, 'Why don't you say it?' The Zen master said, 'The mouth is like a millstone base.' Asked, 'Of the thousands of peaks, which one is Jinfeng?' The Zen master then struck his forehead. Asked, 'What is it like when thousands of mountains have no clouds and ten thousand miles have no haze?'

師曰。飛猿嶺那邊。何不吐卻。問如何是西來意。師曰。壁邊有鼠耳。問如何是和尚家風。師曰。金峰門前無五里牌。新到參。師曰。不用通時暄。第一句道將來。曰孟春猶寒。伏惟和尚。師曰。猶有這個在。曰不可要人點檢去也。師曰。誰。僧指自身。師曰。不妨遭人點檢。拈起枕子示僧曰。一切人喚作枕子。金峰道不是。僧曰。未審和尚喚作甚麼。師拈起枕子。僧曰。恁么則依而行之。師曰。你喚作甚麼。僧曰。枕子。師曰。落在金峰窠里。問金盃滿酌時如何。師曰。金峰不勝酩酊。僧掃地次。師問。作甚麼。僧豎起苕帚。師曰。猶有這個在。曰和尚適來見個甚麼。師豎起拄杖。僧參。才入方丈。師便打。僧曰。是是。師又打。僧曰。不是不是。師作禮拜勢。僧作拓勢。師曰。老僧眼暗。阇黎耳聾。曰將飯餵魚。還須克己。師曰。施食得長壽報。曰和尚年多少。師曰。不落數量。曰長壽者誰。師曰。金峰。曰果然眼昏。師曰。是是。問僧。甚處來。僧近前良久。師曰。阇黎參見甚麼人。曰參甚麼碗。師曰。金峰有過。曰是是。師良久。師問僧。甚處來。曰東國來。師曰。作么生過得金峰關。曰公驗分明。師曰。試呈似金峰看。僧展兩手。師曰。金峰關從來無人過得。曰和尚還過得么。師曰。波斯吃胡椒。問僧。姓

【現代漢語翻譯】現代漢語譯本：師父說：『飛猿嶺那邊，為何不吐出來？』問：『如何是西來意？』（Bodhidharma從西方帶來的禪宗真意是什麼？）師父說：『墻邊有鼠耳。』問：『如何是和尚家風？』（什麼是金峰寺的宗風？）師父說：『金峰門前沒有五里牌。』新來的僧人前來參拜，師父說：『不用通報寒暄，第一句就說出來。』僧人說：『孟春時節仍然寒冷，伏惟和尚（希望和尚保重）。』師父說：『還有這個在。』僧人說：『不可要人點檢去也（不需要別人來指點）。』師父說：『誰？』僧人指著自己。師父說：『不妨遭人點檢（不妨被人指點）。』師父拿起枕頭給僧人看，說：『所有人都叫它枕頭，金峰（Jin Feng，指師父自己）說不是。』僧人說：『不知道和尚叫它什麼？』師父拿起枕頭。僧人說：『那麼就依您說的去做。』師父說：『你叫它什麼？』僧人說：『枕頭。』師父說：『落在金峰窠里（還是落入我的窠臼）。』問：『金盃滿酌時如何？』師父說：『金峰（Jin Feng，指師父自己）不勝酩酊（喝醉了）。』僧人正在掃地，師父問：『做什麼？』僧人豎起苕帚（掃帚）。師父說：『猶有這個在（還有這個在）。』僧人說：『和尚剛才看見了什麼？』師父豎起拄杖。僧人蔘拜，剛進入方丈，師父就打。僧人說：『是是。』師父又打。僧人說：『不是不是。』師父作禮拜的姿勢，僧人作拓（拒絕）的姿勢。師父說：『老僧眼暗，阇黎（Ajari，梵語，意為導師）耳聾。』說：『將飯餵魚，還須克己（需要約束自己）。』師父說：『施食得長壽報。』說：『和尚年多少？』師父說：『不落數量。』說：『長壽者誰？』師父說：『金峰（Jin Feng，指師父自己）。』說：『果然眼昏。』師父說：『是是。』問僧人：『從哪裡來？』僧人走近很久。師父說：『阇黎（Ajari，梵語，意為導師）參見什麼人？』說：『參什麼碗？』師父說：『金峰（Jin Feng，指師父自己）有過。』說：『是是。』師父沉默很久。師父問僧人：『從哪裡來？』說：『從東國來。』師父說：『怎麼過得金峰關？』說：『公驗分明。』師父說：『試呈似金峰看。』僧人展開雙手。師父說：『金峰關從來無人過得。』說：『和尚還過得么？』師父說：『波斯吃胡椒。』問僧人：『姓什麼？』

【English Translation】 English version: The master said, 'Why not spit it out over there at Flying Ape Ridge?' Asked, 'What is the meaning of the Westward Journey?' (What is the true meaning of Zen Buddhism brought by Bodhidharma from the West?) The master said, 'There are mouse ears by the wall.' Asked, 'What is the family style of the monk?' (What is the style of Jin Feng Temple?) The master said, 'There is no five-mile marker in front of Jin Feng Gate.' A newly arrived monk came to pay respects. The master said, 'No need for greetings, just say the first sentence.' The monk said, 'Early spring is still cold, I respectfully wish the master well.' The master said, 'There is still this.' The monk said, 'It doesn't need anyone to point it out.' The master said, 'Who?' The monk pointed to himself. The master said, 'It doesn't matter if someone points it out.' The master picked up a pillow and showed it to the monk, saying, 'Everyone calls it a pillow, Jin Feng (referring to the master himself) says it is not.' The monk said, 'I don't know what the master calls it?' The master picked up the pillow. The monk said, 'Then I will do as you say.' The master said, 'What do you call it?' The monk said, 'A pillow.' The master said, 'Falling into Jin Feng's nest (still falling into my trap).' Asked, 'What is it like when the golden cup is full?' The master said, 'Jin Feng (referring to the master himself) cannot handle being drunk.' A monk was sweeping the floor. The master asked, 'What are you doing?' The monk held up the broom. The master said, 'There is still this.' The monk said, 'What did the master see just now?' The master held up his staff. A monk came to pay respects, and as soon as he entered the abbot's room, the master hit him. The monk said, 'Yes, yes.' The master hit him again. The monk said, 'No, no.' The master made a gesture of bowing, and the monk made a gesture of rejection. The master said, 'The old monk's eyes are dim, and Ajari's (Sanskrit, meaning teacher) ears are deaf.' Said, 'Feeding fish with rice still requires self-discipline.' The master said, 'Giving food brings the reward of longevity.' Said, 'How old is the master?' The master said, 'Not within numbers.' Said, 'Who is the long-lived one?' The master said, 'Jin Feng (referring to the master himself).' Said, 'Indeed, your eyes are dim.' The master said, 'Yes, yes.' Asked the monk, 'Where do you come from?' The monk approached for a long time. The master said, 'Ajari (Sanskrit, meaning teacher), who are you paying respects to?' Said, 'Paying respects to what bowl?' The master said, 'Jin Feng (referring to the master himself) has faults.' Said, 'Yes, yes.' The master was silent for a long time. The master asked the monk, 'Where do you come from?' Said, 'From the Eastern country.' The master said, 'How did you pass through Jin Feng Pass?' Said, 'The official documents are clear.' The master said, 'Try to show it to Jin Feng.' The monk spread out his hands. The master said, 'No one has ever passed through Jin Feng Pass.' Said, 'Can the master pass through?' The master said, 'A Persian eating pepper.' Asked the monk, 'What is your surname?'

甚麼。曰姓何。師曰。至竟不脫俗。曰因師致得。師曰。若恁么。過在金峰。曰不敢。師曰。灼然金峰有過。僧問訊次。師把住曰。輒不得向人道我有。一則因緣。舉似你。僧作聽勢。師與一掌。僧曰。為甚麼打某甲。師曰。我要這話行。看經次。駢道者來。師擎起經。作攬衣勢。以目視之。駢提起坐具。以目視師。師曰。一切人道你會禪。駢曰。和尚作么生。師笑曰。草賊大敗。問是身無知。如土木瓦石。此意如何。師下禪床扭僧耳朵。僧負痛作聲。師曰。今日始捉著個無知漢。僧作禮出去。師召阇黎。僧回首。師曰。若到堂中不可舉著。曰何故。師曰。大有人笑金峰老婆心。上堂。老僧二十年前有老婆心。二十年後無老婆心。僧問。如何是二十年前有老婆心。師曰。問凡答凡。問聖答聖。曰如何是二十年後無老婆心。師曰。問凡不答凡。問聖不答聖。師見僧來乃舉手曰。此是大人分上事。你試通個訊息看。曰某甲不欲瞞和尚。師曰。知孝養人也還稀有。曰莫是大人分上事么。師曰。老僧瞞阇黎。曰到這裡不易辨白。師曰。灼然灼然。僧禮拜。師曰。發足何處。曰祇這裡。師曰。不唯自瞞。兼瞞老僧。上堂。我若舉來。又恐遭人唇吻。不舉。又遭人笑怪。于其中間如何即是。有僧才出。師便歸方丈。至晚別僧請益曰

【現代漢語翻譯】現代漢語譯本什麼？（僧人）問（金峰和尚）：『您』姓什麼？金峰和尚說：『最終還是沒有脫離世俗。』（僧人）說：『因為您（我）才得到（這個俗姓）。』金峰和尚說：『如果這樣，過錯在於金峰（我）。』（僧人）說：『不敢當。』金峰和尚說：『確實金峰（我）有過錯。』一個僧人前來問訊，金峰和尚抓住他說：『千萬不要對別人說我有（佛法）。』『我有一個因緣，告訴你。』僧人做出傾聽的姿勢，金峰和尚給他一巴掌。僧人說：『為什麼打我？』金峰和尚說：『我要這句話流傳下去。』（金峰和尚）正在看經書，駢道者來了，金峰和尚舉起經書，做出整理衣服的姿勢，用眼睛看著他。駢道者提起坐具，用眼睛看著金峰和尚。金峰和尚說：『所有人都說你會禪。』駢道者說：『和尚您怎麼做？』金峰和尚笑著說：『草寇大敗。』（有僧人）問：『這個身體沒有知覺，如同泥土木頭瓦片石頭，這是什麼意思？』金峰和尚走下禪床，扭僧人的耳朵，僧人疼痛地叫出聲。金峰和尚說：『今天才抓住一個無知的人。』僧人作揖行禮出去，金峰和尚叫道者（指僧人，此處應為負責僧人事務的人）：『阇黎（梵語，意為導師）。』僧人回頭，金峰和尚說：『如果到了堂中，不要提起這件事。』（僧人）問：『為什麼？』金峰和尚說：『很多人會笑金峰（我）老婆心（指婦人之仁）。』上堂說法，金峰和尚說：『老僧二十年前有老婆心，二十年後沒有老婆心。』僧人問：『如何是二十年前有老婆心？』金峰和尚說：『問凡答凡，問聖答聖。』（僧人）問：『如何是二十年後沒有老婆心？』金峰和尚說：『問凡不答凡，問聖不答聖。』金峰和尚看見僧人來，就舉起手說：『這是大人（指有大智慧的人）分內的事，你試著傳遞個訊息看看。』（僧人）說：『我不想隱瞞和尚您。』金峰和尚說：『知道孝養人也很稀有。』（僧人）問：『莫非是大人分內的事嗎？』金峰和尚說：『老僧瞞著阇黎（指僧人）。』（僧人）說：『到了這裡不容易辨別清楚。』金峰和尚說：『確實是這樣。』僧人禮拜，金峰和尚說：『從哪裡出發？』（僧人）說：『就從這裡。』金峰和尚說：『不只是自己欺騙自己，還欺騙老僧（我）。』上堂說法，（金峰和尚說）：『我如果說出來，又恐怕遭到別人的議論，不說出來，又遭到別人的嘲笑。這中間應該怎麼辦呢？』有僧人剛要出來（說話），金峰和尚就回到方丈（指寺院住持的房間）。到了晚上，（金峰和尚）與別的僧人請教說：

【English Translation】 English version What? (The monk) asked (Jin Feng Heshan): 'What is your surname?' Jin Feng Heshan said: 'Ultimately, I have not escaped worldliness.' (The monk) said: 'It is because of you (I) that I obtained (this secular surname).' Jin Feng Heshan said: 'If that's the case, the fault lies with Jin Feng (me).' (The monk) said: 'I dare not.' Jin Feng Heshan said: 'Indeed, Jin Feng (I) is at fault.' A monk came to inquire, and Jin Feng Heshan grabbed him and said: 'Never tell others that I have (the Dharma).' 'I have a karmic connection to tell you.' The monk made a listening gesture, and Jin Feng Heshan slapped him. The monk said: 'Why did you hit me?' Jin Feng Heshan said: 'I want this saying to spread.' (Jin Feng Heshan) was reading the scriptures when Pian Daozhe came. Jin Feng Heshan raised the scriptures, made a gesture of tidying his clothes, and looked at him with his eyes. Pian Daozhe raised his seat cushion and looked at Jin Feng Heshan with his eyes. Jin Feng Heshan said: 'Everyone says you know Chan (Zen).' Pian Daozhe said: 'How does the Heshan (monk) do it?' Jin Feng Heshan smiled and said: 'The bandit army is utterly defeated.' (A monk) asked: 'This body has no awareness, like earth, wood, tiles, and stones. What does this mean?' Jin Feng Heshan stepped down from the Zen bed and twisted the monk's ear. The monk cried out in pain. Jin Feng Heshan said: 'Today I have finally caught an ignorant person.' The monk bowed and left. Jin Feng Heshan called the Ajari (Sanskrit, meaning teacher, here referring to the person in charge of monastic affairs): 'Ajari.' The monk turned his head, and Jin Feng Heshan said: 'If you go to the hall, don't mention this matter.' (The monk) asked: 'Why?' Jin Feng Heshan said: 'Many people will laugh at Jin Feng's (my) old woman's heart (referring to womanly benevolence).' Ascending the hall to preach, Jin Feng Heshan said: 'The old monk had an old woman's heart twenty years ago, and no old woman's heart twenty years later.' The monk asked: 'What is having an old woman's heart twenty years ago?' Jin Feng Heshan said: 'Answer the mundane with the mundane, answer the sacred with the sacred.' (The monk) asked: 'What is not having an old woman's heart twenty years later?' Jin Feng Heshan said: 'Do not answer the mundane with the mundane, do not answer the sacred with the sacred.' Jin Feng Heshan saw the monk coming and raised his hand, saying: 'This is a matter for great people (referring to people with great wisdom), try to pass on a message and see.' (The monk) said: 'I don't want to hide it from you, Heshan (monk).' Jin Feng Heshan said: 'It is rare to know how to be filial.' (The monk) asked: 'Could it be a matter for great people?' Jin Feng Heshan said: 'The old monk is hiding it from the Ajari (referring to the monk).' (The monk) said: 'It is not easy to distinguish clearly here.' Jin Feng Heshan said: 'Indeed, it is so.' The monk bowed, and Jin Feng Heshan said: 'Where did you start from?' (The monk) said: 'Just from here.' Jin Feng Heshan said: 'Not only are you deceiving yourself, but you are also deceiving the old monk (me).' Ascending the hall to preach, (Jin Feng Heshan said): 'If I say it, I am afraid of being criticized by others, and if I don't say it, I will be ridiculed by others. What should I do in the middle?' A monk was about to come out (to speak), and Jin Feng Heshan returned to his abbot's room (referring to the room of the abbot of the monastery). In the evening, (Jin Feng Heshan) consulted with another monk, saying:

。和尚今日為甚不答這僧話。師曰。大似失錢遭罪。問僧。你還知金峰一句子么。曰知來久矣。師曰。作么生。僧便喝。師良久。僧曰。金峰一句今日粉碎。師曰。老僧大曾問人。唯有阇黎門風峭峻。曰不可須要人點檢。師曰。真鍮不博金。問如何是非言。之言師曰。不加文彩。問四海晏清時如何。師曰。猶是階下漢。上堂。事存涵蓋合。理應箭鋒拄。還有人道得么。如有人道得。金峰分半院與他住。時有僧出作禮。師曰。相見易得好。共住難為人。便下座。僧辭。師問何處去。曰不敢妄通訊息。師曰。若到諸方。切忌道著金峰為人處。曰已領尊旨。師曰。忽有人問你作么生。僧提起袈裟角。師曰。捷弱於阇黎。

襄州鹿門山處真禪師

僧問。如何是和尚家風。師曰。有鹽無醋。曰忽遇客來如何祇待。師曰。柴門草戶謝子遠來。問如何是道人。師曰。口似鼻孔。問祖祖相傳。傳甚麼物。師曰。金襕袈裟。問如何是函中般若。師曰。佛殿挾頭六百卷。問和尚百年後。向甚麼處去。師曰。山下李家使牛去。曰還許學人相隨也無。師曰。汝若相隨。莫同頭角。曰諾。師曰。合到甚麼處。曰佛眼辨不得。師曰。若不放過。亦是茫茫。問如何是鹿門高峻處。師曰。汝還曾上主山也無。問如何是禪。師曰。鸞鳳入雞籠

【現代漢語翻譯】現代漢語譯本：僧人問：『和尚今天為什麼不回答這位僧人的話？』處真禪師說：『很像丟了錢還遭罪。』處真禪師問僧人：『你還知道金峰（地名，也可能指金峰禪師）的一句話嗎？』僧人說：『知道很久了。』僧人便大喝一聲。處真禪師沉默良久。僧人說：『金峰的一句話今天粉碎了。』處真禪師說：『老衲曾經問過很多人，只有你這位阇黎（梵語，意為弟子）的門風最為峻峭。』僧人說：『不必需要人來指點。』處真禪師說：『真鍮（一種合金）不能和黃金相比。』僧人問：『如何是是非之言？』處真禪師說：『不加任何文采。』僧人問：『四海太平的時候如何？』處真禪師說：『仍然是臺階下的凡人。』處真禪師上堂說法：『事情存在於涵蓋相合，道理應當像箭鋒相對。還有人能說得出來嗎？如果有人能說得出來，金峰分一半院子給他住。』當時有一位僧人出來行禮。處真禪師說：『相見容易得到好處，共同居住卻難以相處。』說完便下座。僧人告辭。處真禪師問：『去哪裡？』僧人說：『不敢隨便透露訊息。』處真禪師說：『如果到了各處，切記不要說出金峰的為人處世。』僧人說：『已經領會您的旨意。』處真禪師說：『如果有人問你怎麼樣？』僧人提起袈裟角。處真禪師說：『你比我敏捷。』

襄州鹿門山處真禪師

僧人問：『如何是和尚的家風？』處真禪師說：『有鹽無醋。』僧人說：『忽然有客人來如何招待？』處真禪師說：『柴門草戶，感謝子遠（人名）遠道而來。』僧人問：『如何是道人？』處真禪師說：『口像鼻孔。』僧人問：『祖祖相傳，傳的是什麼東西？』處真禪師說：『金襕袈裟（高級袈裟）。』僧人問：『如何是函中的般若（智慧）？』處真禪師說：『佛殿旁邊有六百卷經書。』僧人問：『和尚百年之後，向什麼地方去？』處真禪師說：『山下的李家牽牛去了。』僧人說：『還允許學人跟隨嗎？』處真禪師說：『你如果跟隨，不要有相同的頭角（指見解）。』僧人說：『諾（好的）。』處真禪師說：『應該到什麼地方？』僧人說：『佛眼也辨別不出來。』處真禪師說：『如果不放過，也是茫茫然。』僧人問：『如何是鹿門（山名）高峻之處？』處真禪師說：『你還曾上過主山嗎？』僧人問：『如何是禪？』處真禪師說：『鸞鳳進入雞籠。』

【English Translation】 English version: A monk asked: 'Why doesn't the Abbot answer this monk's question today?' Zen Master Chuzhen said: 'It's much like losing money and suffering for it.' Zen Master Chuzhen asked the monk: 'Do you still know a saying from Jin Feng (place name, possibly referring to Zen Master Jin Feng)?' The monk said: 'I've known it for a long time.' The monk then shouted loudly. Zen Master Chuzhen remained silent for a long time. The monk said: 'Jin Feng's saying is shattered today.' Zen Master Chuzhen said: 'This old monk has asked many people, and only you, this Shramana (Sanskrit, meaning disciple), have such stern principles.' The monk said: 'There's no need for anyone to point it out.' Zen Master Chuzhen said: 'Brass cannot compare to gold.' The monk asked: 'What are words of right and wrong?' Zen Master Chuzhen said: 'Without adding any embellishment.' The monk asked: 'What is it like when the four seas are at peace?' Zen Master Chuzhen said: 'Still a commoner below the steps.' Zen Master Chuzhen ascended the Dharma hall and said: 'The matter exists in the fitting of a box and lid, the principle should be like arrow points meeting. Is there anyone who can say it? If someone can say it, Jin Feng will give him half of the monastery to live in.' At that time, a monk came forward and bowed. Zen Master Chuzhen said: 'Meeting is easy to obtain benefits, living together is difficult to be a person.' After speaking, he descended from the seat. The monk took his leave. Zen Master Chuzhen asked: 'Where are you going?' The monk said: 'I dare not casually reveal the news.' Zen Master Chuzhen said: 'If you go to various places, be sure not to speak of Jin Feng's way of being.' The monk said: 'I have already received your instructions.' Zen Master Chuzhen said: 'If someone asks you, what is it like?' The monk raised the corner of his kasaya (robe). Zen Master Chuzhen said: 'You are quicker than I am.'

Zen Master Chuzhen of Lumen Mountain in Xiangzhou

A monk asked: 'What is the Abbot's family style?' Zen Master Chuzhen said: 'Having salt but no vinegar.' The monk said: 'If a guest suddenly arrives, how should he be treated?' Zen Master Chuzhen said: 'Humble thatched door, thanking Ziyuan (person's name) for coming from afar.' The monk asked: 'What is a Taoist?' Zen Master Chuzhen said: 'The mouth is like a nostril.' The monk asked: 'What is passed down from ancestor to ancestor?' Zen Master Chuzhen said: 'A gold-embroidered kasaya (high-quality robe).' The monk asked: 'What is the Prajna (wisdom) in the box?' Zen Master Chuzhen said: 'There are six hundred scrolls of scriptures next to the Buddha hall.' The monk asked: 'Where will the Abbot go after a hundred years?' Zen Master Chuzhen said: 'The Li family downstairs has gone to lead the ox.' The monk said: 'Is it permissible for the student to follow?' Zen Master Chuzhen said: 'If you follow, do not have the same horns (referring to views).' The monk said: 'Yes (okay).' Zen Master Chuzhen said: 'Where should you go?' The monk said: 'Even the Buddha's eye cannot discern it.' Zen Master Chuzhen said: 'If you don't let go, it's still a vast expanse.' The monk asked: 'What is the high and steep place of Lumen (mountain name)?' Zen Master Chuzhen said: 'Have you ever climbed the main mountain?' The monk asked: 'What is Zen?' Zen Master Chuzhen said: 'A phoenix enters a chicken coop.'

。曰如何是道。師曰。藕絲牽大象。問劫火洞然。大千俱壞。未審此個還壞也無。師曰。臨崖看滸眼。特地一場愁。問如何是和尚轉身處。師曰。昨夜三更失卻枕子。問一句下豁然時如何。師曰。汝是誰家子。上堂。一片凝然光燦爛。擬意追尋卒難見。瞥然撞著豁人情。大事分明總成辦。實快活。無繫絆。萬兩黃金終不換。任他千聖出頭來。總是向渠影中現。

撫州曹山慧霞了悟禪師

僧問。佛未出世時如何。師曰。曹山不如。曰出世后如何。師曰。不如曹山。問四山相逼時如何。師曰。曹山在里許。曰還求出也無。師曰。在里許即求出。僧侍立。師曰。道者可煞熱。曰是。師曰。祇如熱向甚處迴避。曰向鑊湯爐炭里迴避。師曰。祇如鑊湯爐炭。又作么生迴避。曰眾苦不能到。

華州草菴法義禪師

僧問。如何是祖師西來意。師曰。爛炒浮漚飽滿吃。問擬心即差。如何進道。師曰。有人常擬。為甚麼不差。曰此猶是和尚分上事。師曰。紅焰蓮花朵朵開。問如何是和尚得力處。師曰。如盲似聾。曰不會。師曰。恰與老僧同參。

撫州曹山光慧玄悟禪師

上堂。良久曰。雪峰和尚為人。如金翅鳥入海取龍相似。僧出問。未審和尚此間如何。師曰。甚處去來。問如何是西來的的意。師

【現代漢語翻譯】現代漢語譯本：僧人問：『什麼是道？』禪師說：『用藕絲牽動大象。』僧人問：『劫火洞燃，整個大千世界都毀壞了，請問這個（本性）還會毀壞嗎？』禪師說：『臨到懸崖邊才睜大眼睛看，白白地徒增一場憂愁。』僧人問：『如何是和尚轉身之處？』禪師說：『昨夜三更時分把枕頭丟了。』僧人問：『一句之下豁然開悟時是什麼樣的？』禪師說：『你是誰家的孩子？』禪師上堂說法：『一片凝結的光芒燦爛無比，想要用意念去追尋卻難以見到。忽然間撞見，頓覺心懷舒暢，大事分明，一切都已辦妥。真是快樂，沒有牽掛，萬兩黃金也不換。任憑千聖出世，也總是在它的影子中顯現。』撫州曹山慧霞了悟禪師僧人問：『佛未出世時是什麼樣的？』禪師說：『曹山不如。』僧人問：『出世后是什麼樣的？』禪師說：『不如曹山。』僧人問：『四面山峰逼近時是什麼樣的？』禪師說：『曹山就在裡面。』僧人問：『還求出離嗎？』禪師說：『在裡面才要求出離。』僧人侍立一旁。禪師說：『道者你很熱啊。』僧人說：『是的。』禪師說：『那麼熱向哪裡迴避呢？』僧人說：『向鑊湯爐炭里迴避。』禪師說：『那麼鑊湯爐炭，又如何迴避呢？』僧人說：『眾苦不能到達。』華州草菴法義禪師僧人問：『如何是祖師西來意？（Bodhidharma's intention in coming from the West）』禪師說：『胡亂炒作的浮漚，飽飽地吃。』僧人問：『如果動念就錯了，如何進道？』禪師說：『有人常常動念，為什麼沒有錯？』僧人說：『這還是和尚您自己分上的事。』禪師說：『紅色的火焰蓮花一朵朵地開放。』僧人問：『如何是和尚得力之處？』禪師說：『如盲似聾。』僧人說：『不明白。』禪師說：『恰好和老僧一同參悟。』撫州曹山光慧玄悟禪師上堂說法，良久后說：『雪峰和尚教導人，就像金翅鳥入海取龍一樣。』僧人出來問：『不知和尚您這裡如何？』禪師說：『從哪裡來？』僧人問：『如何是西來的的意？』

【English Translation】 English version: A monk asked: 'What is the Dao (the Way)?' The Zen master said: 'Using lotus threads to pull an elephant.' A monk asked: 'When the fire of the kalpa (aeon) blazes and the entire great chiliocosm (the universe) is destroyed, will this (inherent nature) also be destroyed?' The Zen master said: 'Only opening your eyes wide when reaching the edge of a cliff, needlessly adding to your worries.' A monk asked: 'What is the turning point of the monk?' The Zen master said: 'Last night, at the third watch (midnight), I lost my pillow.' A monk asked: 'What is it like when one suddenly awakens upon hearing a single phrase?' The Zen master said: 'Whose child are you?' The Zen master ascended the platform and said: 'A single piece of solidified light is brilliantly radiant, but it is difficult to find if you try to seek it with intention. Suddenly encountering it brings joy to the heart, and the great matter is clearly understood and completely accomplished. Truly joyful, without attachments, it cannot be exchanged for ten thousand taels of gold. Let a thousand sages appear, they all manifest within its shadow.' Zen Master Huixia Liaowu of Caoshan in Fuzhou A monk asked: 'What was it like before the Buddha appeared in the world?' The Zen master said: 'Caoshan is not as good.' The monk asked: 'What is it like after he appeared in the world?' The Zen master said: 'Not as good as Caoshan.' A monk asked: 'What is it like when surrounded by four mountains?' The Zen master said: 'Caoshan is inside.' The monk asked: 'Does he still seek to escape?' The Zen master said: 'Being inside is why he seeks to escape.' A monk stood in attendance. The Zen master said: 'Daoist, you are very hot.' The monk said: 'Yes.' The Zen master said: 'Then where do you go to avoid the heat?' The monk said: 'I avoid it in cauldrons of boiling water and charcoal braziers.' The Zen master said: 'Then how do you avoid the cauldrons of boiling water and charcoal braziers?' The monk said: 'Suffering cannot reach me.' Zen Master Fayi of Cao'an in Huazhou A monk asked: 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?' The Zen master said: 'Eating a bellyful of carelessly stir-fried floating bubbles.' A monk asked: 'If conceptualizing is a mistake, how does one advance on the path?' The Zen master said: 'Someone is always conceptualizing, why isn't it a mistake?' The monk said: 'This is still something for the master himself.' The Zen master said: 'Red flame lotuses bloom blossom by blossom.' A monk asked: 'Where does the master gain his strength?' The Zen master said: 'Like a blind man, like a deaf man.' The monk said: 'I don't understand.' The Zen master said: 'Just like the old monk, we study together.' Zen Master Guanghui Xuanwu of Caoshan in Fuzhou Ascending the platform, after a long pause, he said: 'The way Zen Master Xuefeng teaches people is like the Garuda (mythical bird) entering the sea to capture a dragon.' A monk came out and asked: 'I wonder, what is it like here with you, Master?' The Zen master said: 'Where did you come from?' A monk asked: 'What is the true meaning of coming from the West?'

曰。不禮拜。更待何時。問如何是密傳底心。師良久。僧曰。恁么則徒勞側耳也。師喚侍者。來燒香著。問古人云。如紅爐上一點雪。意旨如何。師曰。惜取眉毛好。問如何指示。即得不昧去。師曰。不可雪上更加霜。曰恁么則全因和尚去也。師曰。因個甚麼。問如何是妙明真性。師曰。款款莫磕損。上堂。良久。僧出曰。為眾竭力。禍出私門。未審放過不放過。師默然。問古人道。生也不道。死也不道。意旨如何。師良久。僧禮拜。師曰。會么。曰不會。師曰。也是廚寒甑足塵。上堂。舉拄杖曰。從上皆留此一路。方便接人。有僧出曰。和尚又是從頭起也。師曰。謝相委悉。問機關不轉請師商量。師曰。啞得我口么。問路逢猛虎時如何。師曰。放憨作么。

撫州曹山羌慧智炬禪師

初問先曹山曰。古人提持那邊人。學人如何體悉。山曰。退步就己。萬不失一。師于言下頓忘玄解。乃辭去遍參。至三祖。因看經次。僧問。禪僧心不掛元字腳。何得多學。師曰。文字性異。法法體空。迷則句句瘡疣。悟則文文般若。茍無取捨。何害圓伊。后離三祖到瑞州。眾請住龍泉。僧問如何是文殊。師曰。不可有第二月也。曰即今事如何。師曰。正是第二月。問如何是如來語。師曰。猛風可繩縛。問如何履踐。即得不昧

【現代漢語翻譯】現代漢語譯本僧問：『不禮拜，更待何時？』（什麼時候才禮拜呢？）師（曹山羌慧智炬禪師）良久不語。僧問：『如何是密傳底心？』（什麼是秘密傳授的心？）師良久不語。僧說：『恁么則徒勞側耳也。』（這樣看來，我就是白費力氣地側耳傾聽了。）師呼喚侍者：『來，燒香著。』僧問：『古人云：如紅爐上一點雪，意旨如何？』（古人說：像紅爐上的一點雪，是什麼意思？）師說：『惜取眉毛好。』（好好珍惜你的眉毛吧。）僧問：『如何指示，即得不昧去？』（如何指示，才能不迷惑呢？）師說：『不可雪上更加霜。』（不可雪上加霜。）僧說：『恁么則全因和尚去也。』（這樣說來，就全靠和尚您了。）師說：『因個甚麼？』（靠什麼？）僧問：『如何是妙明真性？』（什麼是妙明真性？）師說：『款款莫磕損。』（小心，別碰壞了。）師上堂說法，沉默良久。有僧人出來說：『為眾竭力，禍出私門。未審放過不放過？』（為大眾竭盡全力，災禍卻出自私心。不知道是放過還是不放過？）師默然不語。僧問：『古人道：生也不道，死也不道，意旨如何？』（古人說：生也不說，死也不說，是什麼意思？）師良久不語。僧禮拜。師說：『會么？』（明白了嗎？）僧說：『不會。』師說：『也是廚寒甑足塵。』（也只是廚房冷了，甑子積滿了灰塵。）師上堂說法，舉起拄杖說：『從上皆留此一路，方便接人。』（歷代祖師都留下這一條路，方便接引人。）有僧人出來說：『和尚又是從頭起也。』（和尚您又是從頭開始了。）師說：『謝相委悉。』（謝謝你告訴我。）僧問：『機關不轉，請師商量。』（機關不轉動，請老師商量。）師說：『啞得我口么？』（要讓我說不出話嗎？）僧問：『路逢猛虎時如何？』（路上遇到猛虎時怎麼辦？）師說：『放憨作么？』（裝傻做什麼？）

撫州曹山羌慧智炬禪師

當初，禪師問先曹山（曹山本寂禪師）：『古人提持那邊人，學人如何體悉？』（古人提持的是哪邊的人，學人如何體會？）曹山說：『退步就己，萬不失一。』（退一步反觀自己，萬無一失。）禪師在言下頓悟，忘記了玄妙的解釋，於是辭別曹山，遍參諸方。到三祖寺時，禪師看經，有僧人問：『禪僧心不掛元字腳，何得多學？』（禪僧心中不執著于文字，為何還要多學？）禪師說：『文字性異，法法體空。迷則句句瘡疣，悟則文文般若。茍無取捨，何害圓伊？』（文字的性質不同，一切法的本體都是空。迷惑時，句句都是瘡疤；覺悟時，字字都是般若。如果心中沒有取捨，又何妨圓滿呢？）後來離開三祖寺，到達瑞州，大眾請禪師住持龍泉寺。僧問：『如何是文殊？』（什麼是文殊菩薩？）師說：『不可有第二月也。』（不可有第二個月亮。）僧問：『即今事如何？』（現在的情況如何？）師說：『正是第二月。』（正是第二個月亮。）僧問：『如何是如來語？』（什麼是如來的語言？）師說：『猛風可繩縛。』（猛烈的風可以用繩子捆住。）僧問：『如何履踐，即得不昧？』（如何實踐，才能不迷惑？）

【English Translation】 English version A monk asked: 'If not now, when should we bow?' The Master (Caoshan Qiang Huizhi Ju) remained silent for a long time. A monk asked: 'What is the mind transmitted in secret?' The Master remained silent for a long time. The monk said: 'In that case, I've strained my ears in vain.' The Master called to the attendant: 'Come, burn incense.' A monk asked: 'An ancient said: Like a snowflake on a red-hot stove. What is the meaning of this?' The Master said: 'Cherish your eyebrows well.' A monk asked: 'How should you instruct so that one does not become deluded?' The Master said: 'Do not add frost to snow.' The monk said: 'In that case, I rely entirely on you, Master.' The Master said: 'Rely on what?' A monk asked: 'What is the wondrously bright true nature?' The Master said: 'Handle it gently, don't damage it.' The Master ascended the platform and remained silent for a long time. A monk came forward and said: 'Exhausting effort for the sake of the assembly, disaster arises from selfish motives. I don't know whether to let it pass or not.' The Master remained silent. A monk asked: 'An ancient said: Neither saying it is born, nor saying it is dead. What is the meaning of this?' The Master remained silent for a long time. The monk bowed. The Master said: 'Do you understand?' The monk said: 'I do not understand.' The Master said: 'It is just a cold kitchen and a steamer full of dust.' The Master ascended the platform, raised his staff, and said: 'From above, all have left this one path, conveniently receiving people.' A monk came forward and said: 'Master, you are starting from the beginning again.' The Master said: 'Thank you for your thorough understanding.' A monk asked: 'The mechanism does not turn, please discuss it with me, Master.' The Master said: 'Are you trying to make me speechless?' A monk asked: 'What should one do when encountering a fierce tiger on the road?' The Master said: 'Why are you acting foolish?'

Chan Master Qiang Huizhi Ju of Caoshan in Fuzhou

Initially, the Master asked the former Caoshan (Zen Master Caoshan Benji): 'Which kind of people did the ancients uphold, and how should students understand this?' Caoshan said: 'Step back and look at yourself, and you will not lose one in ten thousand.' The Master had a sudden awakening upon hearing these words, forgetting all abstruse explanations, and then bid farewell to Caoshan to travel and study everywhere. When he arrived at the Third Ancestor Temple, while the Master was reading the scriptures, a monk asked: 'A Chan monk's mind does not cling to the foot of the character 'yuan' (元), why study so much?' The Master said: 'The nature of words is different, and the substance of all dharmas is empty. When deluded, every phrase is a sore; when enlightened, every word is prajna. If there is no grasping or rejection, what harm is there in completeness?' Later, after leaving the Third Ancestor Temple and arriving in Ruizhou, the assembly invited the Master to reside at Longquan Temple. A monk asked: 'What is Manjusri (Bodhisattva of Wisdom)?' The Master said: 'There cannot be a second moon.' The monk asked: 'How is the present situation?' The Master said: 'It is precisely the second moon.' A monk asked: 'What is the language of the Tathagata (Buddha)?' The Master said: 'A fierce wind can be bound with rope.' A monk asked: 'How should one practice so as not to be deluded?'

宗風。師曰。須知龍泉好手。曰請和尚好手。師曰。卻憶鐘子期。問古人道。若記一句論劫作野狐精。未審古人意旨如何。師曰。龍泉僧堂未曾鎖。曰和尚如何。師曰。風吹耳朵。問如何是一句。師曰。無聞。問如何是聲前一句。師曰。恰似不道。問如何是和尚為人一句。師曰。汝是九色鹿。問抱璞投師時如何。師曰。不是自家珍。曰如何是自家珍。師曰。不琢不成器。

衡州育王山弘通禪師

僧問。混沌未分時如何。師曰。混沌。曰分后如何。師曰。混沌。上堂。釋迦如來四十九年說不到底句。今夜山僧不避羞恥。與諸尊者共譚。良久曰。莫道錯。珍重。僧問。學人有病。請師醫。師曰。將病來與汝醫。曰便請。師曰。還老僧藥價錢來。問曹源一路即不問。衡陽江畔事如何。師曰。紅爐焰上無根草。碧潭深處不逢魚。問心法雙亡時如何。師曰。三腳蝦蟆背大象。問如何是西來意。師曰。老僧毛豎。問如何是佛法大意。師曰。直侍文殊過即向你道。曰文殊過也。請和尚道。師便打。問如何是和尚家風。師曰。渾身不直五文錢。曰太貧寒生。師曰。古代如是。曰如何施設。師曰。隨家豐儉。問如何是急切處。師曰。針眼里打筋斗。問如何是本來身。師曰。回光影里見方親。

衡州華光范禪師

【現代漢語翻譯】宗風。師曰：『須知龍泉好手。』曰：『請和尚好手。』師曰：『卻憶鐘子期（春秋時期楚國人，善於欣賞音樂）。』問：『古人道，若記一句論劫作野狐精，未審古人意旨如何？』師曰：『龍泉僧堂未曾鎖。』曰：『和尚如何？』師曰：『風吹耳朵。』問：『如何是一句？』師曰：『無聞。』問：『如何是聲前一句？』師曰：『恰似不道。』問：『如何是和尚為人一句？』師曰：『汝是九色鹿（佛教故事中的神鹿）。』問：『抱璞投師時如何？』師曰：『不是自家珍。』曰：『如何是自家珍？』師曰：『不琢不成器。』

衡州育王山弘通禪師

僧問：『混沌未分時如何？』師曰：『混沌。』曰：『分后如何？』師曰：『混沌。』上堂：『釋迦如來（佛教創始人）四十九年說不到底句，今夜山僧不避羞恥，與諸尊者共譚。』良久曰：『莫道錯，珍重。』僧問：『學人有病，請師醫。』師曰：『將病來與汝醫。』曰：『便請。』師曰：『還老僧藥價錢來。』問：『曹源（曹洞宗）一路即不問，衡陽江畔事如何？』師曰：『紅爐焰上無根草，碧潭深處不逢魚。』問：『心法雙亡時如何？』師曰：『三腳蝦蟆背大象。』問：『如何是西來意（達摩祖師西來傳法的真意）？』師曰：『老僧毛豎。』問：『如何是佛法大意？』師曰：『直侍文殊（文殊菩薩）過即向你道。』曰：『文殊過也，請和尚道。』師便打。問：『如何是和尚家風？』師曰：『渾身不直五文錢。』曰：『太貧寒生。』師曰：『古代如是。』曰：『如何施設？』師曰：『隨家豐儉。』問：『如何是急切處？』師曰：『針眼里打筋斗。』問：『如何是本來身？』師曰：『回光影里見方親。』

衡州華光范禪師

【English Translation】 Zen Style. The Master said, 'You must know the skillful hands of Longquan.' The monk said, 'Please, Master, show your skillful hands.' The Master said, 'It reminds me of Zhong Ziqi (a person in the Spring and Autumn period of the Chu State, known for his ability to appreciate music).' The monk asked, 'The ancients said, 'If one clings to a single phrase, one will become a wild fox spirit for kalpas.' What was the intention of the ancients?' The Master said, 'The monks' hall at Longquan has never been locked.' The monk said, 'What about you, Master?' The Master said, 'The wind blows in my ears.' The monk asked, 'What is a single phrase?' The Master said, 'No hearing.' The monk asked, 'What is the single phrase before sound?' The Master said, 'It's just like not speaking.' The monk asked, 'What is the Master's single phrase for the sake of others?' The Master said, 'You are the Nine-Colored Deer (a divine deer in Buddhist stories).' The monk asked, 'What is it like to offer unpolished jade to a teacher?' The Master said, 'It's not your own treasure.' The monk said, 'What is my own treasure?' The Master said, 'If it is not carved, it cannot become a vessel.'

Zen Master Hongtong of Yuwang Mountain in Hengzhou

A monk asked, 'What is it like when chaos has not yet separated?' The Master said, 'Chaos.' The monk said, 'What is it like after separation?' The Master said, 'Chaos.' The Master ascended the Dharma hall and said, 'Shakyamuni Buddha (the founder of Buddhism) could not completely express the ultimate phrase in forty-nine years. Tonight, this mountain monk, not avoiding shame, will discuss it with all of you venerable ones.' After a long silence, he said, 'Don't say it's wrong. Treasure this.' A monk asked, 'This student is ill. Please, Master, heal me.' The Master said, 'Bring the illness to me, and I will heal you.' The monk said, 'I beg you.' The Master said, 'Then return the old monk's medicine money.' The monk asked, 'I won't ask about the path of Caoyuan (the Caodong school). What about the affairs on the banks of the Hengyang River?' The Master said, 'On the flames of the red furnace, there is grass without roots; in the depths of the green pool, one does not encounter fish.' The monk asked, 'What is it like when both mind and Dharma are extinguished?' The Master said, 'A three-legged toad carries an elephant on its back.' The monk asked, 'What is the meaning of the Westward Transmission (Bodhidharma's intention in transmitting the Dharma from the West)?' The Master said, 'The old monk's hair stands on end.' The monk asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'I will tell you when Manjushri (Manjushri Bodhisattva) has passed by.' The monk said, 'Manjushri has passed by. Please, Master, tell us.' The Master then struck him. The monk asked, 'What is the style of the Master's family?' The Master said, 'My whole body is not worth five coins.' The monk said, 'That's too poor.' The Master said, 'It has been like this since ancient times.' The monk said, 'How should it be managed?' The Master said, 'According to the abundance or scarcity of the family.' The monk asked, 'What is the most urgent place?' The Master said, 'To somersault in the eye of a needle.' The monk asked, 'What is the original body?' The Master said, 'You can see your true relatives in the light of the reflection.'

Zen Master Fan of Huaguang in Hengzhou

僧問。如何是無縫塔。師指僧堂曰。此間僧堂無門戶。問僧。曾到紫陵么。曰曾到。師曰。曾到鹿門么。曰曾到。師曰。嗣紫陵即是。嗣鹿門即是。曰即今嗣和尚得么。師曰。人情不打即不可。便打。問非隱顯處是和尚。那個是某甲。師曰。盡乾坤無一不是。曰此猶是和尚。那個是某甲。師曰。木人石女笑分明。

處州廣利容禪師

初住貞溪。僧參。師舉拂子曰。貞溪老僧還具眼么。曰某甲不敢見和尚過。師曰。老僧死在阇黎手裡也。問如何是和尚家風。師曰。謝阇黎道破。問西院拍手笑呵呵。意作么生。師曰。捲上簾子著。問自己不明如何得明。師曰。不明。曰為甚麼不明。師曰。不見道自己事。問魯祖面壁。意作么生。師良久曰。還會么。曰不會。師曰。魯祖面壁。因郡守受代歸。師出送接話次。守問。和尚遠出山門。將甚麼物來。師曰。無盡之寶呈獻。守無對。後有人進語曰。便請。師曰。太守尊嚴。問千途路絕。語思不通時如何。師曰。猶是階下漢。曰如何是階上漢。師曰。龍樓不舉手。乃曰。作么生是尊貴底人。試道看。莫祇向長連床上坐地。見他人不肯。忽被明眼人拶著。便向鐵圍山裡藏身。若到廣利門下。須道得第一句。即開一線道。與兄弟商量。時有僧出禮拜。師曰。將謂是異國舶主。

【現代漢語翻譯】現代漢語譯本僧人問：『什麼是無縫塔？』（無縫塔：比喻沒有破綻，完美無缺的境界）。禪師指向僧堂說：『這僧堂沒有門戶。』禪師問僧人：『你曾經到過紫陵（地名）嗎？』僧人回答：『曾經到過。』禪師說：『那麼你繼承了紫陵的禪風。你曾經到過鹿門（地名）嗎？』僧人回答：『曾經到過。』禪師說：『那麼你繼承了鹿門的禪風。』僧人問：『那麼現在我能繼承和尚您的禪風嗎？』禪師說：『人情不打磨就不可靠。』隨即就打了他。僧人問：『在非隱非顯之處是和尚您，那麼哪個是我自己呢？』禪師說：『整個天地間沒有一樣不是你。』僧人說：『這還是和尚您，哪個才是我自己呢？』禪師說：『木人和石女都笑得很明白。』

處州廣利容禪師

禪師最初住在貞溪。有僧人來參拜，禪師拿起拂塵說：『貞溪的老僧還有眼力嗎？』僧人回答：『我不敢說和尚您有過錯。』禪師說：『老僧我死在你手裡了。』僧人問：『什麼是和尚您的家風？』禪師說：『謝謝你點破了。』僧人問：『西院拍手笑呵呵，是什麼意思？』禪師說：『捲起簾子吧。』僧人問：『自己不明白，如何才能明白？』禪師說：『不明白。』僧人問：『為什麼不明白？』禪師說：『沒聽說道自己事嗎？』僧人問：『魯祖（菩提達摩）面壁，是什麼意思？』禪師沉默良久說：『你明白了嗎？』僧人回答：『不明白。』禪師說：『魯祖面壁。』因為郡守卸任要回鄉，禪師出門相送，在交談時，郡守問：『和尚您遠出山門，帶了什麼東西來？』禪師說：『我帶來了無盡的寶藏來呈獻。』郡守無言以對。後來有人代為回答說：『那就請您呈獻出來吧。』禪師說：『太守您太尊貴了。』僧人問：『千條路都走不通，思緒也無法貫通時，該怎麼辦？』禪師說：『你仍然是階下之人。』僧人問：『什麼是階上之人？』禪師說：『龍樓上的人不舉手。』於是禪師說：『怎樣才是尊貴的人？試著說出來看看。不要只是坐在長長的床上，見不得別人比你好。如果被明眼人識破，就想藏身到鐵圍山裡。如果到了廣利門下，必須說出第一句話，才能打開一線生機，與各位兄弟商量。』當時有僧人出來禮拜，禪師說：『我還以為是異國的船主。』

【English Translation】 English version A monk asked: 'What is a seamless pagoda?' (Seamless pagoda: a metaphor for a flawless, perfect state). The Zen master pointed to the monks' hall and said: 'This monks' hall has no doors.' The Zen master asked the monk: 'Have you ever been to Ziling (place name)?' The monk replied: 'I have been there.' The Zen master said: 'Then you have inherited the Zen style of Ziling. Have you ever been to Lumen (place name)?' The monk replied: 'I have been there.' The Zen master said: 'Then you have inherited the Zen style of Lumen.' The monk asked: 'Then can I inherit your Zen style now, Master?' The Zen master said: 'Human nature is unreliable if it is not polished.' Then he hit him. The monk asked: 'In the place that is neither hidden nor revealed, there is you, Master, then who am I?' The Zen master said: 'In the entire universe, there is nothing that is not you.' The monk said: 'This is still you, Master, who am I?' The Zen master said: 'The wooden man and the stone woman are laughing clearly.'

Zen Master Rong of Guangli in Chuzhou

The Zen master initially resided in Zhenxi. When a monk came to visit, the Zen master raised his whisk and said: 'Does the old monk of Zhenxi still have eyesight?' The monk replied: 'I dare not say that you, Master, have faults.' The Zen master said: 'I, the old monk, am dead in your hands.' The monk asked: 'What is your family style, Master?' The Zen master said: 'Thank you for pointing it out.' The monk asked: 'The Western courtyard claps and laughs heartily, what does it mean?' The Zen master said: 'Roll up the curtain.' The monk asked: 'If one does not understand oneself, how can one understand?' The Zen master said: 'Do not understand.' The monk asked: 'Why do not understand?' The Zen master said: 'Have you not heard of doing one's own thing?' The monk asked: 'What does Bodhidharma facing the wall mean?' The Zen master was silent for a long time and said: 'Do you understand?' The monk replied: 'I do not understand.' The Zen master said: 'Bodhidharma facing the wall.' Because the prefect was retiring and returning home, the Zen master went out to see him off. During the conversation, the prefect asked: 'Master, you have come far out of the mountain gate, what have you brought?' The Zen master said: 'I have brought endless treasures to present.' The prefect was speechless. Later, someone replied on his behalf: 'Then please present them.' The Zen master said: 'Prefect, you are too honorable.' The monk asked: 'When a thousand paths are blocked and thoughts cannot be connected, what should be done?' The Zen master said: 'You are still a person below the steps.' The monk asked: 'What is a person above the steps?' The Zen master said: 'The person in the dragon tower does not raise his hand.' Then the Zen master said: 'What is a noble person? Try to say it. Do not just sit on the long bed and be unable to see others better than you. If you are seen through by someone with clear eyes, you will want to hide in the Iron Mountain. If you come to Guangli's door, you must say the first sentence to open a glimmer of hope and discuss it with your brothers.' At that time, a monk came out to bow, and the Zen master said: 'I thought it was a shipowner from a foreign country.'

元來是此土商人。

泉州廬山小溪院行傳禪師

青原周氏子。僧問。久向廬山石門。為甚麼入不得。師曰。鈍漢。僧曰。忽遇猛利者還許也無。師曰。喫茶去。

益州布水巖和尚

僧問。如何是西來意。師曰。一回思著一傷心。問寶劍未磨時如何。師曰。用不得。曰磨后如何。師曰。觸不得。

蜀川西禪和尚

僧問。佛是摩耶降生。未審和尚是誰家子。師曰。水上卓紅旗。問三十六路。阿那一路最妙。師曰。不出第一手。曰忽遇出時如何。師曰。脊著地也不難。

韶州華嚴和尚

僧問。既是華嚴。還將得華來么。師曰。孤峰頂上千枝秀。一句當機對聖明。僧錄問。法身無相。不可言宣。皇帝詔師。將何接引。師曰。金鐘迥出雲中響。萬里歸朝賀聖君。問如何是佛法大意。師曰。驚天動地。曰還當也無。師曰。靈機永布千家月。祇這如今萬世傳。

云居膺禪師法嗣

洪州鳳棲山同安丕禪師

僧問。如何是無縫塔。師曰。吽吽。曰如何是塔中人。師曰。今日大有人從建昌來。問一見便休去時如何。師曰。是也更來這裡作么。問如何是點額魚。師曰。不透波瀾。曰慚恥時如何。師曰。終不仰面。曰恁么則不變其身也。師曰。是也青雲事作么生。問如何

【現代漢語翻譯】現代漢語譯本：

原本是這裡的商人。

泉州廬山小溪院行傳禪師

青原周氏之子。有僧人問：『久仰廬山石門，為何進不去？』禪師說：『鈍漢！』僧人說：『如果遇到猛利的人，可以進去嗎？』禪師說：『喫茶去。』

益州布水巖和尚

有僧人問：『如何是西來意（Bodhidharma從西方帶來的禪宗真意）？』禪師說：『一回思著一傷心。』問：『寶劍未磨時如何？』禪師說：『用不得。』曰：『磨后如何？』禪師說：『觸不得。』

蜀川西禪和尚

有僧人問：『佛是摩耶（Maya，佛母）降生，不知和尚是誰家子？』禪師說：『水上卓紅旗。』問：『三十六路，哪一路最妙？』禪師說：『不出第一手。』曰：『如果遇到出手的時機如何？』禪師說：『脊著地也不難。』

韶州華嚴和尚

有僧人問：『既然是華嚴（Huayan，佛教宗派名），還拿得到華（花）來嗎？』禪師說：『孤峰頂上千枝秀，一句當機對聖明。』僧錄問：『法身無相，不可言宣，皇帝詔師，將何接引？』禪師說：『金鐘迥出雲中響，萬里歸朝賀聖君。』問：『如何是佛法大意？』禪師說：『驚天動地。』曰：『還應當是這樣嗎？』禪師說：『靈機永布千家月，祇這如今萬世傳。』

云居膺禪師法嗣

洪州鳳棲山同安丕禪師

有僧人問：『如何是無縫塔？』禪師說：『吽吽（Om hum，咒語）。』曰：『如何是塔中人？』禪師說：『今日大有人從建昌來。』問：『一見便休去時如何？』禪師說：『是也，更來這裡作么？』問：『如何是點額魚？』禪師說：『不透波瀾。』曰：『慚恥時如何？』禪師說：『終不仰面。』曰：『這樣說來，它是不改變自身了？』禪師說：『是也，青雲事作么生？』問：『如何

【English Translation】 English version:

Originally, they were merchants from this land.

Chan Master Xingchuan of Xiaoxi Temple on Mount Lu, Quanzhou

He was a son of the Zhou family of Qingyuan. A monk asked: 'I have long admired the Stone Gate of Mount Lu, why can't I enter?' The Master said: 'Dullard!' The monk said: 'If I encounter someone sharp, would it be permitted?' The Master said: 'Go have some tea.'

Buddhist Monk of Bushui Rock, Yizhou

A monk asked: 'What is the meaning of the Bodhidharma's arrival from the West?' The Master said: 'Every time I think of it, it breaks my heart.' Asked: 'What about the precious sword before it is sharpened?' The Master said: 'It cannot be used.' Said: 'What about after it is sharpened?' The Master said: 'It cannot be touched.'

Buddhist Monk of West Chan, Sichuan

A monk asked: 'The Buddha was born from Maya (Buddha's mother), I wonder whose child is the Master?' The Master said: 'Erecting a red flag on the water.' Asked: 'Of the thirty-six paths, which path is the most wonderful?' The Master said: 'Not going beyond the first move.' Said: 'What if the opportunity to make a move arises?' The Master said: 'Falling on one's back is not difficult either.'

Buddhist Monk Huayan of Shaozhou

A monk asked: 'Since it is Huayan (a school of Buddhism), can you still bring flowers?' The Master said: 'On the solitary peak, a thousand branches bloom beautifully, one sentence fitting the occasion is clear to the sage.' The Registrar of Monks asked: 'The Dharmakaya (Dharma body) is without form and cannot be expressed in words. The Emperor summons the Master, how will you receive him?' The Master said: 'The golden bell resounds distinctively from the clouds, a myriad miles returning to court to congratulate the Holy Ruler.' Asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'Earth-shattering and heaven-shaking.' Said: 'Is it appropriate?' The Master said: 'The spiritual mechanism eternally spreads the moon to thousands of homes, just this is transmitted for ten thousand generations.'

Dharma Successor of Chan Master Ying of Yunju

Chan Master Tong'an Pi of Fengqi Mountain, Hongzhou

A monk asked: 'What is a seamless pagoda?' The Master said: 'Om hum (mantra).' Said: 'What is the person inside the pagoda?' The Master said: 'Today, many people come from Jianchang.' Asked: 'What about when one sees and then departs?' The Master said: 'Yes, what are you doing coming here again?' Asked: 'What is a fish with a spot on its forehead?' The Master said: 'It does not penetrate the waves.' Said: 'What about when it is ashamed?' The Master said: 'It never looks up.' Said: 'In that case, it does not change its body?' The Master said: 'Yes, what about the affairs of the blue clouds?' Asked: 'How'

是和尚家風。師曰。金雞抱子歸霄漢。玉兔懷胎入紫微。曰忽遇客來將何祇待。師曰。金果朝來猿摘去。玉花晚后鳳銜歸。問無情還解說法也無。師曰。玉犬夜行不知天曉。問路逢達道人。不將語默對。未審將甚麼對。師曰。要踢要拳。問才有言詮。盡落今時。不落言詮。請師直說。師曰。木人解語非干舌。石女拋梭豈亂絲。問依經解義。三世佛冤。離經一字。即同魔說。此理如何。師曰。孤峰迥秀不掛煙蘿。片月行空白雲自在。新到參。師問。甚處來。曰湖南。師曰。還知同安這裡。風雲體道。花檻璇璣么。曰知。師曰。非公境界。僧便喝。師曰。短販樵人。徒夸書劍。僧擬進語。師曰。劍甲未施。賊身已露。問佛未出世時如何。師曰。藕絲系大象。曰出世后如何。師曰。鐵鎖鎖石牛。問不傷王道如何。師曰。吃粥吃飯。曰莫便是不傷王道也無。師曰。遷流左降。問玉印開時何人受信。師曰。不是恁么人。曰親宮事如何。師曰。道甚麼。問如何是毗盧師。師曰。阇黎在甚麼處出家。問如何是觸目菩提。師曰。面前佛殿。問片玉無瑕。請師不觸。師曰。落汝后。問玉印開時何人受信。師曰。不是小小。問迷頭認影如何止。師曰。告阿誰。曰如何即是。師曰。從人覓即轉遠也。曰不從人覓時如何。師曰。頭在甚麼處。問

【現代漢語翻譯】現代漢語譯本：問：什麼是和尚的家風？師父說：『金雞抱著幼崽迴歸天界，玉兔懷著身孕進入紫微星宮。』問：忽然有客人來訪，將如何招待？師父說：『清晨的金果被猿猴摘去，夜晚的玉花被鳳凰銜回。』問：無情之物也能說法嗎？師父說：『玉犬在夜裡行走，不知天已破曉。』問：路上遇到得道之人，不以言語或沉默相對，那該如何應對？師父說：『要踢就踢，要打就打。』問：凡是言語表達，都落在當下，不落在言語表達之外，請師父直說。師父說：『木偶能說話並非依靠舌頭，石女拋梭也不會弄亂絲線。』問：依照經書解釋義理，是冤枉了過去、現在、未來三世諸佛；離開經書哪怕只一個字，就等同於魔的說法。這個道理是怎樣的？師父說：『孤峰高聳挺拔，不纏繞煙霧藤蘿；一片明月行於天空，白雲自在飄浮。』新來的僧人前來參拜，師父問：『從哪裡來？』答：『湖南。』師父說：『還知道同安這裡，風雲體現佛道，花檻如同璇璣玉衡嗎？』答：『知道。』師父說：『這不是你的境界。』僧人便大喝一聲。師父說：『短視的樵夫，徒勞地誇耀書本和劍術。』僧人想要說話。師父說：『劍甲還沒施展，賊身已經暴露。』問：佛未出世時是怎樣的？師父說：『用藕絲繫住大象。』問：出世后又是怎樣的？師父說：『用鐵鎖鎖住石牛。』問：如何才能不違背王道？師父說：『吃粥吃飯。』問：難道這就是不違背王道嗎？師父說：『遷流左降（指官職貶謫）。』問：玉印開啟時，什麼樣的人才能接受信任？師父說：『不是像你這樣的人。』問：親宮之事又如何？師父說：『說什麼？』問：什麼是毗盧遮那佛？（Vairocana，宇宙之光）師父說：『你從哪裡出家的？』問：什麼是觸目菩提？（Bodhi，覺悟）師父說：『面前的佛殿。』問：一片完美無瑕的玉，請師父不要觸碰。師父說：『你已經落在我後面了。』問：玉印開啟時，什麼樣的人才能接受信任？師父說：『不是小小之人。』問：迷失方向，執著于虛幻的影子，該如何停止？師父說：『向誰訴說？』問：如何才是正確的？師父說：『向別人尋求，反而會越來越遠。』問：不向別人尋求時，又該如何？師父說：『頭在哪裡？』問：

【English Translation】 English version: Question: What is the family tradition of a monk? The master said: 'The golden rooster embraces its chicks and returns to the heavens, the jade rabbit conceives and enters the Purple Palace (Ziwei, the North Star palace).' Question: If a guest suddenly arrives, how should they be treated? The master said: 'The golden fruit is picked by monkeys in the morning, and the jade flower is carried away by phoenixes in the evening.' Question: Can inanimate objects also expound the Dharma? The master said: 'The jade dog walks at night, unaware that dawn has broken.' Question: If one encounters an enlightened person on the road, and does not respond with speech or silence, how should one respond? The master said: 'Kick if you must, punch if you must.' Question: All verbal expressions fall into the present moment, not outside of verbal expression. Please, master, speak directly. The master said: 'A wooden puppet speaks not by its tongue, a stone woman throws the shuttle without tangling the threads.' Question: To interpret the meaning according to the scriptures is to wrong the Buddhas of the three times (past, present, and future); to deviate from the scriptures by even a single word is the same as demonic speech. What is the principle behind this? The master said: 'A solitary peak stands tall and unadorned, not entangled by mist or vines; a sliver of moon travels in the sky, white clouds float freely.' A newly arrived monk comes to pay respects. The master asks: 'Where do you come from?' Answer: 'Hunan.' The master said: 'Do you know that here in Tong'an, the wind and clouds embody the Tao, and the flower railings are like the armillary sphere (Xuanji)?' Answer: 'I know.' The master said: 'This is not your realm.' The monk then shouts loudly. The master said: 'A short-sighted woodcutter vainly boasts of books and swords.' The monk intends to speak. The master said: 'Before the armor is donned, the thief's body is already exposed.' Question: What was it like before the Buddha appeared in the world? The master said: 'Tying an elephant with lotus root threads.' Question: What is it like after he appeared in the world? The master said: 'Locking a stone ox with iron chains.' Question: How can one avoid harming the kingly way? The master said: 'Eating congee and eating rice.' Question: Is that simply not harming the kingly way? The master said: 'Demotion and exile (Qianliu zuojiang, referring to official demotion).' Question: When the jade seal is opened, what kind of person can receive trust? The master said: 'Not someone like you.' Question: What about matters of the inner palace? The master said: 'What are you saying?' Question: What is Vairocana Buddha (Vairocana, the light of the universe)? The master said: 'Where did you become a monk?' Question: What is 'touching the eyes, Bodhi (Bodhi, enlightenment)'? The master said: 'The Buddha hall in front of you.' Question: A piece of flawless jade, please master do not touch it. The master said: 'You are already behind me.' Question: When the jade seal is opened, what kind of person can receive trust? The master said: 'Not a small person.' Question: How to stop being lost and clinging to illusory shadows? The master said: 'To whom do you complain?' Question: How is it right? The master said: 'Seeking from others only leads you further away.' Question: What if you don't seek from others? The master said: 'Where is the head?' Question:

如何是同安一隻箭。師曰。腦後看。曰腦後事如何。師曰。過也。問亡僧衣眾人唱。祖師衣甚麼人唱。師曰。打。問將來不相似。不將來時如何。師曰。甚麼處著。問未有這個時。作么生行履。師曰。尋常又作么生。曰恁么則不改舊時人也。師曰。作何行履。問如何是異類中人。師曰。露地藏白牛。溪山籠日月。師看經次。見僧來參。遂以衣袖蓋卻頭。僧近前作弔慰勢。師放下衣袖。提起經曰。會么。僧卻以衣袖蓋頭。師曰。蒼天蒼天。

廬山歸宗寺懷惲禪師

僧問。無佛無眾生時如何。師曰。甚麼人如此。問水清魚現時如何。師曰。把一個來。僧無對。(同安代云。動即失)問如何是五老峰。師曰。突兀地。問截水停輪時如何。師曰。磨不轉。曰如何是磨不轉。師曰。不停輪。問如何是塵中弟子。師曰。灰頭土面。(同安代云。不拂拭)問如何是世尊不說說。師曰。正恁么。曰如何是迦葉不聞聞。師曰。不附物。問不佛不眾生時如何。師曰。是甚麼人如此。問學人不到處。請師說。師曰。汝不到甚麼處來。

池州嵇山章禪師

在投子作柴頭。投子同吃茶次。謂師曰。森羅萬象總在里許。師潑卻茶曰。森羅萬象在甚麼處。子曰。可惜一碗茶。師后謁雪峰。峰問。莫是章柴頭么。師乃作輪椎勢

【現代漢語翻譯】現代漢語譯本問：如何是同安的一隻箭？（同安：地名，一隻箭：比喻直指核心）師父說：『從腦後看。』僧人問：『腦後的事又如何呢？』師父說：『過去了。』問：亡僧的衣服眾人在唱唸，那麼祖師的衣服又由什麼人來唱唸呢？師父說：『打。』問：將來不像現在，不將來的時侯又如何呢？師父說：『什麼地方用得著？』問：還沒有這個（指現象或問題）的時候，又該如何行事呢？師父說：『平常又是怎麼做的呢？』僧人說：『這樣說來，就是不改變舊時的人了。』師父說：『該如何行事呢？』問：如何是異類中的人？師父說：『露天里藏著白牛，溪山籠罩著日月。』師父正在看經，看見僧人來參拜，就用衣袖蓋住頭。僧人走上前做出弔唁安慰的姿勢。師父放下衣袖，拿起經書說：『會了嗎？』僧人卻用衣袖蓋住頭。師父說：『蒼天啊蒼天。』

廬山歸宗寺懷惲禪師

僧人問：『無佛無眾生的時候是怎樣的？』師父說：『什麼人會這樣問？』問：『水清澈魚兒顯現的時候是怎樣的？』師父說：『拿一條來。』僧人無言以對。（同安代為回答說：『一動就錯了。』）問：『如何是五老峰？（五老峰：山峰名）』師父說：『突兀地。』問：『截斷水流停止車輪的時候是怎樣的？』師父說：『磨盤轉不動。』問：『如何是磨盤轉不動？』師父說：『不停輪。』問：『如何是塵世中的弟子？』師父說：『灰頭土臉。』（同安代為回答說：『不拂拭。』）問：『如何是世尊不說之說？』師父說：『就是這樣。』問：『如何是迦葉不聞之聞？（迦葉：佛陀十大弟子之一）』師父說：『不依附外物。』問：『不佛不眾生的時候是怎樣的？』師父說：『是什麼人這樣問？』問：『學人無法到達的地方，請師父開示。』師父說：『你到不了什麼地方？』

池州嵇山章禪師

在投子寺做燒火的。投子和禪師一起喝茶的時候，投子對禪師說：『森羅萬象都在這裡面。』禪師潑掉茶說：『森羅萬象在什麼地方？』投子說：『可惜了一碗茶。』禪師後來拜訪雪峰禪師，雪峰禪師問：『莫非是章柴頭嗎？』禪師於是做出揮舞輪椎的姿勢。

【English Translation】 English version Question: What is the single arrow of Tong'an? (Tong'an: place name, single arrow: metaphor for directly pointing to the core) The master said: 'Look from behind the head.' The monk asked: 'What about the matter behind the head?' The master said: 'It's past.' Question: The clothes of the deceased monk are being chanted by the assembly, then whose clothes are the ancestral master's being chanted by? The master said: 'Strike.' Question: The future is not like the present, what about when the future does not come? The master said: 'Where is it needed?' Question: When there was not this (referring to the phenomenon or question), how should one act? The master said: 'How do you usually do it?' The monk said: 'In that case, it means not changing the person from the old days.' The master said: 'How should one act?' Question: What is a person among different kinds? The master said: 'A white ox is hidden in the open ground, and the streams and mountains encompass the sun and moon.' The master was reading the scriptures when he saw a monk coming to pay respects, so he covered his head with his sleeve. The monk stepped forward and made a gesture of condolence. The master put down his sleeve, picked up the scriptures and said: 'Do you understand?' The monk covered his head with his sleeve instead. The master said: 'Oh heavens, oh heavens.'

Zen Master Huaiyun of Guizong Temple on Mount Lu

Monk asked: 'What is it like when there is no Buddha and no sentient beings?' The master said: 'Who would ask such a thing?' Question: 'What is it like when the water is clear and the fish appear?' The master said: 'Bring one here.' The monk had no answer. (Tong'an answered instead: 'Moving is wrong.') Question: 'What is the Five Old Men Peak? (Five Old Men Peak: mountain peak name)' The master said: 'Abruptly.' Question: 'What is it like when the water flow is cut off and the wheel stops?' The master said: 'The millstone does not turn.' Question: 'What is it that the millstone does not turn?' The master said: 'Not stopping the wheel.' Question: 'What is a disciple in the dusty world?' The master said: 'Ash-headed and dirt-faced.' (Tong'an answered instead: 'Not wiping.') Question: 'What is the World Honored One's non-speaking speech?' The master said: 'Just like this.' Question: 'What is Kashyapa's non-hearing hearing? (Kashyapa: one of the Buddha's ten great disciples)' The master said: 'Not attached to external objects.' Question: 'What is it like when there is neither Buddha nor sentient beings?' The master said: 'Who is asking this?' Question: 'Please, Master, explain the place where the student cannot reach.' The master said: 'What place can't you reach?'

Zen Master Zhang of Jishan Mountain in Chizhou

He was a firewood gatherer at Touzi Temple. Once, while Touzi and the Zen master were drinking tea together, Touzi said to the Zen master: 'The myriad phenomena are all in here.' The Zen master spilled the tea and said: 'Where are the myriad phenomena?' Touzi said: 'What a pity for a bowl of tea.' Later, the Zen master visited Zen Master Xuefeng, and Zen Master Xuefeng asked: 'Could it be Zhang the firewood gatherer?' The Zen master then made a gesture of wielding a wheel pestle.

。峰肯之。

南康軍云居懷岳禪師

僧問。如何是大圓鏡。師曰。不鑑照。曰忽遇四方八面來時作么生。師曰。胡來胡現。漢來漢現。曰大好不鑑照。師便打。問如何是一丸療萬病底藥。師曰。汝患甚麼。問如何是本來瑞草。師曰。好手拈不出。曰如何是無根樹。師曰。處處著不得。

杭州佛日本空禪師

初游天臺山。嘗曰。如有人奪得我機者。即吾師矣。尋謁云居。作禮問曰。二龍爭珠誰是得者。居曰。卸卻業身來。與子相見。師曰。業身已卸。居曰。珠在甚麼處。師無對。(同安代云。回頭即沒交涉)遂投誠入室。時始年十三。后四年參夾山。才入門見維那。那曰。此間不著後生。師曰。某甲不求掛搭。暫來禮謁和尚。維那白夾山。山許相見。師未升階。山便問。甚處來。師曰。云居來。曰即今在甚麼處。師曰。在夾山頂𩕳上。山曰。老僧行年在坎。五鬼臨身。師擬上階。山曰。三道寶階從何而上。師曰。三道寶階曲為今時。向上一路請師直指。山便揖。師乃上階禮拜。山問。阇黎與甚麼人同行。師曰。木上座。山曰。何不來相看老僧。師曰。和尚看他有分。山曰。在甚處。師曰。在堂中。山便同師下到堂中。師遂取拄杖擲在山面前。山曰。莫從天臺得否。師曰。非五嶽之所生。山曰。

【現代漢語翻譯】現代漢語譯本：

峰肯之。

南康軍云居懷岳禪師

有僧人問：『如何是大圓鏡？』（什麼是完美無瑕的智慧之鏡？）禪師說：『不鑑照。』（它不進行任何反映或分別。）。僧人問：『忽然遇到四面八方的情況涌來時，該怎麼辦？』禪師說：『胡來胡現，漢來漢現。』（外族人來就顯現外族人的形象，漢人來就顯現漢人的形象，意思是隨緣應化，不執著于任何一方。）。僧人說：『真好，不鑑照。』禪師隨即打了他。又問：『如何是一丸能治萬病的藥？』禪師說：『你患了什麼病？』問：『什麼是本來就有的瑞草？』禪師說：『好手也拈不出來。』（比喻真如自性無法被有意識地獲取。）。問：『什麼是無根樹？』禪師說：『處處都無法依附。』（比喻真理不依賴於任何事物。）

杭州佛日本空禪師

最初遊歷天臺山時，曾說：『如果有人能奪走我的機鋒，那就是我的老師了。』後來拜訪云居禪師，行禮后問道：『二龍爭珠，誰是得者？』（比喻兩種對立的力量或觀點，誰能真正獲得真理？）。云居禪師說：『卸卻業身來，與子相見。』（放下你的業力之身，我才能與你相見。）。禪師說：『業身已卸。』云居禪師說：『珠在甚麼處？』禪師無言以對。（同安禪師代答說：『回頭即沒交涉。』）於是誠心投入云居禪師門下。當時年僅十三歲。四年後參訪夾山禪師，剛入門見到維那（寺院中的職務，負責僧眾事務）。維那說：『此間不著後生。』（這裡不留年輕僧人。）。禪師說：『某甲不求掛搭，暫來禮謁和尚。』（我不是來求掛單的，只是暫時來拜見和尚。）。維那稟告夾山禪師，夾山禪師允許相見。禪師還未走上臺階，夾山禪師便問：『甚處來？』禪師說：『云居來。』禪師問：『即今在甚麼處？』禪師說：『在夾山頂𩕳上。』（𩕳應為髻，指髮髻，比喻最高處。）。夾山禪師說：『老僧行年在坎，五鬼臨身。』（老僧我現在處境艱難，被五鬼纏身。）。禪師正要上臺階，夾山禪師說：『三道寶階從何而上？』禪師說：『三道寶階曲為今時，向上一路請師直指。』（三道寶階是為現在的情況而設，通往更高境界的道路請您直接指點。）。夾山禪師便作揖。禪師於是走上臺階禮拜。夾山禪師問：『阇黎與甚麼人同行？』（你和什麼人一起？）。禪師說：『木上座。』夾山禪師說：『何不來相看老僧？』禪師說：『和尚看他有分。』（和尚您與他有緣分。）。夾山禪師說：『在甚麼處？』禪師說：『在堂中。』夾山禪師便和禪師一同下到堂中。禪師於是拿起拄杖擲在夾山禪師面前。夾山禪師說：『莫從天臺得否？』（莫非是從天臺山得來的？）。禪師說：『非五嶽之所生。』（不是五嶽所生。）。夾山禪師說：』

English version:

Fengkenzhi.

Zen Master Huaiyue of Yunju in Nankang Army

A monk asked: 'What is the Great Perfect Mirror?' The master said: 'It does not reflect.' The monk asked: 'What to do when situations come from all directions?' The master said: 'The barbarian appears as a barbarian, the Han appears as a Han.' The monk said: 'Excellent, it does not reflect.' The master then struck him. He asked: 'What is the pill that cures all diseases?' The master said: 'What disease do you suffer from?' He asked: 'What is the auspicious herb that is originally there?' The master said: 'Even a skilled hand cannot pick it out.' He asked: 'What is the rootless tree?' The master said: 'It cannot be attached to anywhere.'

Zen Master Foritsu Nikko of Hangzhou

When he first traveled to Mount Tiantai, he once said: 'If someone can seize my opportunity, then he will be my teacher.' Later, he visited Zen Master Yunju, paid his respects, and asked: 'Two dragons are fighting for a pearl, who is the winner?' Zen Master Yunju said: 'Shed your karmic body and I will meet you.' The master said: 'The karmic body has been shed.' Zen Master Yunju said: 'Where is the pearl?' The master was speechless. (Zen Master Tongan replied on his behalf: 'Turning back is irrelevant.') Then he sincerely joined Zen Master Yunju's school. He was only thirteen years old at the time. Four years later, he visited Zen Master Jiashan. As soon as he entered the gate, he saw the director (Vina). The director said: 'This place does not accept young monks.' The master said: 'I am not seeking lodging, I am just here to pay respects to the abbot.' The director reported to Zen Master Jiashan, who allowed him to meet. Before the master stepped onto the stairs, Zen Master Jiashan asked: 'Where do you come from?' The master said: 'From Yunju.' The master asked: 'Where are you now?' The master said: 'On the topknot of Jiashan.' Zen Master Jiashan said: 'This old monk is in a difficult situation, with five ghosts afflicting me.' As the master was about to step onto the stairs, Zen Master Jiashan said: 'From where do you ascend the three precious steps?' The master said: 'The three precious steps are curved for the present time, please directly point out the path to the higher road.' Zen Master Jiashan then bowed. The master then stepped onto the stairs and bowed. Zen Master Jiashan asked: 'Who are you traveling with?' The master said: 'Monk Mu.' Zen Master Jiashan said: 'Why doesn't he come to see this old monk?' The master said: 'The abbot has a connection with him.' Zen Master Jiashan said: 'Where is he?' The master said: 'In the hall.' Zen Master Jiashan then went down to the hall with the master. The master then took his staff and threw it in front of Zen Master Jiashan. Zen Master Jiashan said: 'Did you get it from Mount Tiantai?' The master said: 'It is not born of the Five Sacred Mountains.' Zen Master Jiashan said:'

【English Translation】 English version:

Fengkenzhi.

Zen Master Huaiyue of Yunju in Nankang Army

A monk asked: 'What is the Great Perfect Mirror?' The master said: 'It does not reflect.' The monk asked: 'What to do when situations come from all directions?' The master said: 'The barbarian appears as a barbarian, the Han appears as a Han.' The monk said: 'Excellent, it does not reflect.' The master then struck him. He asked: 'What is the pill that cures all diseases?' The master said: 'What disease do you suffer from?' He asked: 'What is the auspicious herb that is originally there?' The master said: 'Even a skilled hand cannot pick it out.' He asked: 'What is the rootless tree?' The master said: 'It cannot be attached to anywhere.'

Zen Master Foritsu Nikko of Hangzhou

When he first traveled to Mount Tiantai, he once said: 'If someone can seize my opportunity, then he will be my teacher.' Later, he visited Zen Master Yunju, paid his respects, and asked: 'Two dragons are fighting for a pearl, who is the winner?' Zen Master Yunju said: 'Shed your karmic body and I will meet you.' The master said: 'The karmic body has been shed.' Zen Master Yunju said: 'Where is the pearl?' The master was speechless. (Zen Master Tongan replied on his behalf: 'Turning back is irrelevant.') Then he sincerely joined Zen Master Yunju's school. He was only thirteen years old at the time. Four years later, he visited Zen Master Jiashan. As soon as he entered the gate, he saw the director (Vina). The director said: 'This place does not accept young monks.' The master said: 'I am not seeking lodging, I am just here to pay respects to the abbot.' The director reported to Zen Master Jiashan, who allowed him to meet. Before the master stepped onto the stairs, Zen Master Jiashan asked: 'Where do you come from?' The master said: 'From Yunju.' The master asked: 'Where are you now?' The master said: 'On the topknot of Jiashan.' Zen Master Jiashan said: 'This old monk is in a difficult situation, with five ghosts afflicting me.' As the master was about to step onto the stairs, Zen Master Jiashan said: 'From where do you ascend the three precious steps?' The master said: 'The three precious steps are curved for the present time, please directly point out the path to the higher road.' Zen Master Jiashan then bowed. The master then stepped onto the stairs and bowed. Zen Master Jiashan asked: 'Who are you traveling with?' The master said: 'Monk Mu.' Zen Master Jiashan said: 'Why doesn't he come to see this old monk?' The master said: 'The abbot has a connection with him.' Zen Master Jiashan said: 'Where is he?' The master said: 'In the hall.' Zen Master Jiashan then went down to the hall with the master. The master then took his staff and threw it in front of Zen Master Jiashan. Zen Master Jiashan said: 'Did you get it from Mount Tiantai?' The master said: 'It is not born of the Five Sacred Mountains.' Zen Master Jiashan said:'

莫從須彌得否。師曰。月宮亦不逢。山曰。恁么則從人得也。師曰。自己尚是冤家。從人得堪作甚麼。山曰。冷灰里有一粒豆爆。乃喚維那明窗下安排著。師曰。未審明窗還解語也無。山曰。待明窗解語。即向汝道。夾山來日上堂。問昨日新到在甚麼處。師出應喏。山曰。子未到云居已前。在甚麼處。師曰。天臺國清。山曰。吾聞天臺有潺潺之瀑。淥淥之波。謝子遠來。此意如何。師曰。久居巖谷。不掛松蘿。山曰。此猶是春意。秋意作么生。師良久。山曰。看君祇是撐船漢。終歸不是弄潮人。來日普請。維那令師送茶。師曰。某甲為佛法來。不為送茶來。那曰。奉和尚處分。師曰。和尚尊命即得。乃將茶去作務處。搖茶甌作聲。山回顧。師曰。釅茶三五碗。意在钁頭邊。山曰。瓶有傾茶勢。籃中幾個甌。師曰。瓶有傾茶勢籃中無一甌。便行茶。時眾皆舉目。師曰。大眾鶴望。請師一言。山曰。路逢死蛇莫打殺。無底籃子盛將歸。師曰。手執夜明符。幾個知天曉。山曰。大眾有人也。歸去來歸去來。遂住普請歸院。眾皆嘆仰。師終於佛日。卵塔存焉。

蘇州永光院真禪師

上堂。言鋒若差。鄉關萬里。直須懸崖撒手。自肯承當。絕後再蘇。欺君不得。非常之旨。人焉廋哉。問道無橫徑。立者皆危。如何得

【現代漢語翻譯】現代漢語譯本問：可以從須彌山（Sumeru，佛教宇宙觀中的中心山）那裡得到嗎？師父說：月宮（月亮）里也遇不到。（僧）問：這樣說來，就是從人那裡得到（佛法）了？師父說：自己尚且是冤家（指自性難以調伏），從人那裡得到又能做什麼呢？（僧）說：冷灰里有一粒豆爆開（比喻突然開悟）。於是叫維那（寺院中的職務，負責管理僧眾事務）在明亮的窗下安排著。師父說：不知明窗是否還解語（懂得說話）？（僧）說：等明窗解語的時候，就告訴你。夾山（地名，指夾山善會禪師）第二天上堂，問昨天新來的（僧人）在哪裡？（僧）出來應聲「喏」。夾山說：你在沒到云居山（地名）之前，在哪裡？（僧）說：天臺山國清寺（地名）。夾山說：我聽說天臺山有潺潺的瀑布，碧綠的波濤，感謝你遠道而來，此意如何？（僧）說：久居巖石山谷，不掛松蘿（比喻不為外物所累）。夾山說：這還只是春天的意境，秋天的意境又如何？（僧）沉默良久。夾山說：我看你只是個撐船的漢子，終究不是弄潮的人（比喻沒有真功夫）。第二天普請（寺院集體勞動），維那讓（僧）去送茶。（僧）說：我爲了佛法而來，不是爲了送茶而來。維那說：這是和尚（指夾山善會禪師）的吩咐。（僧）說：和尚的命令可以接受。於是拿著茶去作務處（勞動場所），搖動茶甌（茶碗）發出聲音。夾山回頭看。（僧）說：釅茶三五碗，意在钁頭邊（比喻禪機在勞動中）。夾山說：瓶子有傾茶的姿勢，籃子里有幾個茶甌？（僧）說：瓶子有傾茶的姿勢，籃子里一個茶甌也沒有。便開始行茶（分發茶水）。當時大眾都舉目觀看。（僧）說：大眾像鶴一樣張望，請師父說一句（開示）。夾山說：路上遇到死蛇不要打死，用無底的籃子盛著拿回去（比喻不要輕易捨棄任何事物，即使是看似無用的東西）。（僧）說：手執夜明符（比喻佛法），有幾個人知道天亮（比喻有幾個人真正理解佛法）？夾山說：大眾中有人啊！回去吧，回去吧！於是停止普請，回到院裡。大眾都歎服讚揚。（僧）最終在佛日圓寂，卵塔（埋葬僧人骨灰的塔）仍然存在。

蘇州永光院真禪師

上堂說法：言語鋒芒稍微差錯，就如同遠離家鄉萬里。必須懸崖撒手（放下一切），自己肯于承擔（責任）。絕處逢生，不能欺騙自己。非常深刻的道理，人怎麼能夠隱藏呢？問道沒有捷徑，站立的人都危險。如何才能得到（真理）？

【English Translation】 English version Question: Can it be obtained from Mount Sumeru (the central mountain in Buddhist cosmology)? The master said: You won't even encounter it in the moon palace (the moon). Question: In that case, is it obtained from people? The master said: Even your own self is an enemy (referring to the difficulty of subduing one's own nature), what can you do with what you obtain from others? Question: A bean bursts open in cold ashes (a metaphor for sudden enlightenment). Thereupon, he told the director (a position in the monastery responsible for managing the affairs of the monks) to arrange it under the bright window. The master said: I wonder if the bright window can still speak? Question: When the bright window can speak, I will tell you. Jiashan (place name, referring to Zen Master Shanhui of Jiashan) ascended the hall the next day and asked, 'Where is the newly arrived (monk) from yesterday?' The (monk) came out and responded 'Yes'. Jiashan said: Before you came to Yunju Mountain (place name), where were you? The (monk) said: Tiantai Mountain Guoging Temple (place name). Jiashan said: I heard that Tiantai Mountain has gurgling waterfalls and emerald green waves. Thank you for coming from afar. What is the meaning of this? The (monk) said: I have lived in rocky valleys for a long time, not hanging on pine and vines (a metaphor for not being burdened by external things). Jiashan said: This is still the feeling of spring. What about the feeling of autumn? The (monk) was silent for a long time. Jiashan said: I see you are just a boatman, not a tide player after all (a metaphor for not having real skills). The next day, there was a general labor (collective labor in the monastery). The director asked (the monk) to deliver tea. The (monk) said: I came for the Dharma, not to deliver tea. The director said: This is the abbot's (referring to Zen Master Shanhui of Jiashan) instruction. The (monk) said: The abbot's command is acceptable. Thereupon, he took the tea to the work area and shook the tea bowls, making a sound. Jiashan looked back. The (monk) said: Three or five bowls of strong tea, the meaning is at the side of the hoe (a metaphor that Zen is in labor). Jiashan said: The bottle has the posture of pouring tea, how many tea bowls are in the basket? The (monk) said: The bottle has the posture of pouring tea, there is not a single tea bowl in the basket. Then he began to serve tea. At that time, the crowd all raised their eyes to watch. The (monk) said: The crowd is looking like cranes, please master say a word (give instruction). Jiashan said: If you meet a dead snake on the road, don't kill it, put it in a bottomless basket and take it back (a metaphor for not easily abandoning anything, even things that seem useless). The (monk) said: Holding the night-shining talisman (a metaphor for the Dharma), how many people know the dawn (a metaphor for how many people truly understand the Dharma)? Jiashan said: There are people in the crowd! Go back, go back! Thereupon, he stopped the general labor and returned to the monastery. The crowd all sighed in admiration. The (monk) finally passed away on Buddha's Day, and the egg-shaped stupa (a stupa for burying the ashes of monks) still exists.

Zen Master Zhen of Yongguang Monastery in Suzhou

Ascending the hall to preach: If the edge of words is slightly wrong, it is like being ten thousand miles away from home. You must let go from the cliff (let go of everything), and be willing to take on (responsibility) yourself. To be reborn after death, you cannot deceive yourself. The very profound principle, how can people hide it? There is no shortcut to asking about the Way, those who stand are all in danger. How can one obtain (the truth)?

不被橫徑所侵去。師以杖拄僧口。僧曰。此猶是橫徑。師曰。合取口。問如何是常在底人。師曰。來往不易。問如何是祖師西來意。師曰。鐵山夜鎖千家月。金烏常照不當門。

廬山歸宗澹權禪師

僧問。金雞未鳴時如何。師曰。失卻威音王。曰鳴后如何。師曰。三界平沉。問盡身供養時如何。師曰。將甚麼來。曰所有不惜。師曰。供養甚麼人。僧無語。問學人為佛法來。如何是佛法。師曰。正空閑。曰便請商量。師曰。周匝有餘。問大眾雲集。合譚何事。師曰。三三兩兩。問路逢達道人。不將語默對。未審將甚麼對。師曰。爭能肯得人。僧良久。師曰。會么。曰不會。師曰。長安路上廁坑子。問如何是佛法大意。師曰。三枷五棒。問通徹底人如何語道。師曰。汝祇今作么生。曰任性隨流。師曰。不隨流爭得息。

蘄州廣濟禪師

僧問。疋馬單槍時如何。師曰。頭落也。問。如何是方外之譚。師曰。汝道甚麼。問如何是廣濟水。師曰。飲者絕飢渴。曰恁么則學人不虛到也。師曰。情知你受人安排。問遠遠來投。乞師指示。師曰。有口祇解吃飯。問溫伯雪與仲尼相見時如何。師曰。此間無恁么人。問不識不見請師道出。師曰。不昧。曰不昧時作么生。師曰。汝喚作甚麼。問如何是奇特事。師曰

【現代漢語翻譯】現代漢語譯本：不被橫向的小路侵擾。禪師用禪杖抵住僧人的嘴。僧人說：『這仍然是橫向的小路。』禪師說：『閉上你的嘴。』問：『什麼是常在的人？』禪師說：『來往不容易。』問：『什麼是祖師西來的真意？』禪師說：『鐵山之夜鎖住千家之月，金烏（太陽的別稱）常照卻不照到自家門前。』廬山歸宗澹權禪師僧人問：『金雞未鳴叫時如何？』禪師說：『失去了威音王（過去佛名）。』說：『鳴叫后如何？』禪師說：『三界（欲界、色界、無色界）都平靜沉寂。』問：『盡全身供養時如何？』禪師說：『拿什麼來？』說：『所有都不吝惜。』禪師說：『供養什麼人？』僧人無語。問：『學人為求佛法而來，什麼是佛法？』禪師說：『正空閑。』說：『請允許我與您商量。』禪師說：『周全完備有餘。』問：『大眾在云（此處原文有誤，應為「雲集」）談論什麼事？』禪師說：『三三兩兩。』問：『路上遇到得道之人，不以言語或沉默相對，不知該如何相對？』禪師說：『怎能讓人認可呢？』僧人沉默良久。禪師說：『明白了嗎？』說：『不明白。』禪師說：『長安路上廁所的糞坑。』問：『什麼是佛法的大意？』禪師說：『三枷五棒（指嚴厲的管教）。』問：『通達徹底的人如何說話？』禪師說：『你現在在做什麼？』說：『任憑本性，隨波逐流。』禪師說：『不隨波逐流，怎麼能止息呢？』蘄州廣濟禪師僧人問：『單人匹馬的時候如何？』禪師說：『頭落地了。』問：『什麼是方外之談？』禪師說：『你說什麼？』問：『什麼是廣濟水？』禪師說：『飲用的人不再飢渴。』說：『這樣說來，學人沒有白來啊。』禪師說：『早就知道你受人擺佈。』問：『遠遠地來投奔，乞求禪師指示。』禪師說：『有嘴只會吃飯。』問：『溫伯雪與仲尼（孔子）相見時如何？』禪師說：『這裡沒有這樣的人。』問：『不認識不見，請禪師說出來。』禪師說：『不昧（不昏昧，清醒）。』說：『不昧時怎麼樣？』禪師說：『你叫它什麼？』問：『什麼是奇特的事？』禪師說：

【English Translation】 English version: Not to be encroached upon by the transverse path. The master used his staff to prop up the monk's mouth. The monk said, 'This is still a transverse path.' The master said, 'Close your mouth.' Asked, 'What is the ever-present person?' The master said, 'Coming and going is not easy.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'The iron mountain at night locks the moon of a thousand homes, the golden crow (another name for the sun) always shines but does not shine on one's own door.' Zen Master Danquan of Guizong, Lushan A monk asked, 'What is it like when the golden rooster has not yet crowed?' The master said, 'Lost the dignity of King Wei Yin (name of a past Buddha).' Said, 'What is it like after crowing?' The master said, 'The three realms (desire realm, form realm, formless realm) are all peaceful and silent.' Asked, 'What is it like to offer the entire body?' The master said, 'What will you bring?' Said, 'I spare nothing.' The master said, 'What person are you making offerings to?' The monk was speechless. Asked, 'The student comes seeking the Buddha-dharma, what is the Buddha-dharma?' The master said, 'Precisely empty and idle.' Said, 'Then please allow me to discuss it with you.' The master said, 'Completely thorough and more than enough.' Asked, 'What are the masses gathered discussing?' The master said, 'In twos and threes.' Asked, 'Meeting a person who has attained the Way on the road, not responding with speech or silence, how should one respond?' The master said, 'How can one get people to agree?' The monk was silent for a long time. The master said, 'Do you understand?' Said, 'I don't understand.' The master said, 'The latrine pit on the road to Chang'an.' Asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'Three yokes and five blows (referring to strict discipline).' Asked, 'How does a person who is thoroughly enlightened speak?' The master said, 'What are you doing right now?' Said, 'Letting nature take its course, going with the flow.' The master said, 'If you don't go with the flow, how can you stop?' Zen Master Guangji of Qizhou A monk asked, 'What is it like when alone with a single horse and spear?' The master said, 'The head falls to the ground.' Asked, 'What is talk beyond the mundane?' The master said, 'What are you saying?' Asked, 'What is the water of Guangji?' The master said, 'Those who drink it are no longer hungry or thirsty.' Said, 'In that case, the student has not come in vain.' The master said, 'I knew you were being manipulated by others.' Asked, 'Coming from afar, I beg the master for guidance.' The master said, 'Having a mouth only knows how to eat.' Asked, 'What was it like when Wen Boxue met Zhongni (Confucius)?' The master said, 'There is no such person here.' Asked, 'Not knowing or seeing, please tell me, Master.' The master said, 'Not obscured (not confused, awake).' Said, 'What is it like when not obscured?' The master said, 'What do you call it?' Asked, 'What is a peculiar thing?' The master said:

。焰里牡丹花。問如何是無心道人。師曰。丹霞放火燒。

潭州水西南臺和尚

僧問。如何是此間一滴水。師曰。入口即抉出。問如何是西來意。師曰。靴頭線綻。問祖祖相傳。未審傳個甚麼。師曰。不因阇黎問。老僧亦不知。

歙州朱溪謙禪師

韶國師到參次。聞犬咬靈鼠聲。國師便問。是甚麼聲。師曰。犬咬靈鼠聲。國師曰。既是靈鼠。為甚麼卻被犬咬。師曰。咬殺也。國師曰。好個犬。師便打。國師曰。莫打某甲話在。師休去。因造佛殿畢。一僧同看。師曰。此殿著得甚麼佛。曰著即不無。有人不肯。師曰。我不問那個人。曰恁么則某甲亦未曾祇對和尚。

揚州豐化和尚

僧問。上無片瓦。下無卓錐時如何。師曰。莫飄露么。問不具得失時如何。師曰。道甚麼。

南康軍云居道簡禪師

范陽人也。久入先云居之室。密受真印。而分掌寺務。典司樵㸑。以臘高。堂中為第一座。屬先云居將順寂。主事請問。誰堪繼嗣。居曰。堂中簡。主事雖承言。而意不在師。謂令揀擇可當說法者。僉曰。第二座可。然且備禮先請第一座。若謙讓。即堅請第二座。師既密承授記。略不辭免。即自持道具入方丈。攝眾演法。主事等不愜素志。罔循規式。師察其情乃潛棄去。其夜安

【現代漢語翻譯】現代漢語譯本『焰里牡丹花』。問：『如何是無心道人？』師說：『丹霞放火燒。』（丹霞指丹霞禪師）

潭州水西南臺和尚

僧人問：『如何是此間一滴水？』師說：『入口即抉出。』問：『如何是西來意？』師說：『靴頭線綻。』問：『祖祖相傳，未審傳個甚麼？』師說：『不因阇黎（指僧人）問，老僧亦不知。』

歙州朱溪謙禪師

韶國師（指韶州的國師）到來參拜時，聽到狗咬靈鼠的聲音。國師便問：『是什麼聲音？』師說：『犬咬靈鼠聲。』國師說：『既是靈鼠，為什麼卻被犬咬？』師說：『咬殺也。』國師說：『好個犬。』師便打。國師說：『莫打，某甲（古人自稱）話在。』師休去。因建造佛殿完畢，一僧人一同觀看。師說：『此殿著得甚麼佛？』（著：放置）曰：『著即不無，有人不肯。』師說：『我不問那個人。』曰：『恁么（如此）則某甲亦未曾祇對（回答）和尚。』

揚州豐化和尚

僧人問：『上無片瓦，下無卓錐時如何？』師說：『莫飄露么？』問：『不具得失時如何？』師說：『道甚麼？』

南康軍云居道簡禪師

范陽人。很久以前進入先云居（指云居山真如寺）的禪房，秘密接受真印。分管寺廟事務，管理柴火。因為僧臘高，在堂中為第一座。適逢先云居將要圓寂，主事請問：『誰堪繼嗣？』居說：『堂中簡。』主事雖然聽了，但意不在禪師，認為應該挑選可以說法的人。大家一致認為第二座可以。然而還是備好禮節先請第一座，如果謙讓，就堅決請第二座。禪師既然秘密接受了授記，略不推辭，就自己拿著道具進入方丈，攝眾演法。主事等人不滿意，不遵循規矩，禪師察覺到他們的情緒，於是悄悄離開。當晚安

【English Translation】 English version 『Peony flower in flames.』 Asked: 『What is a mindless Taoist?』 The master said: 『Danxia (referring to Zen Master Danxia) set fire to burn.』

Zen Master Xinan Tai of Tanzhou Shui

A monk asked: 『What is a drop of water here?』 The master said: 『It is immediately spat out upon entering the mouth.』 Asked: 『What is the meaning of the Westward Journey?』 The master said: 『The thread on the toe of the boot is broken.』 Asked: 『What has been passed down from ancestor to ancestor?』 The master said: 『If the Venerable One (referring to the monk) did not ask, this old monk would also not know.』

Zen Master Zhu Xi Qian of Shezhou

When National Teacher Shao (referring to the National Teacher of Shaozhou) arrived to pay respects, he heard the sound of a dog biting a spirit rat. The National Teacher then asked: 『What is that sound?』 The master said: 『The sound of a dog biting a spirit rat.』 The National Teacher said: 『Since it is a spirit rat, why is it being bitten by a dog?』 The master said: 『It is being bitten to death.』 The National Teacher said: 『What a good dog.』 The master then hit the dog. The National Teacher said: 『Don't hit it, I (ancient self-reference) was just speaking.』 The master stopped. Because the construction of the Buddha hall was completed, a monk watched it together. The master said: 『What Buddha can be placed in this hall?』 (著: place) He said: 『It is not that there is no Buddha to place, but some people disagree.』 The master said: 『I am not asking about that person.』 He said: 『In that case, I have never answered the Abbot.』

Monk Fenghua of Yangzhou

A monk asked: 『What is it like when there is not a single tile above and not a single awl below?』 The master said: 『Wouldn't it be exposed to the elements?』 Asked: 『What is it like when there is no gain or loss?』 The master said: 『What are you talking about?』

Zen Master Daojian of Yunju in Nankang Army

He was from Fanyang. He entered the room of the former Yunju (referring to the True Such Temple of Yunju Mountain) a long time ago and secretly received the true seal. He was in charge of temple affairs and managed firewood. Because of his high monastic age, he was the first seat in the hall. When the former Yunju was about to pass away, the person in charge asked: 『Who is worthy to succeed?』 Ju said: 『Jian in the hall.』 Although the person in charge listened, his intention was not with the Zen master, thinking that he should choose someone who could preach. Everyone agreed that the second seat was suitable. However, he still prepared the etiquette to first invite the first seat, and if he declined, he would firmly invite the second seat. Since the Zen master had secretly received the prediction, he did not decline at all, and he himself took the props into the abbot's room to gather the crowd and preach the Dharma. The person in charge and others were not satisfied and did not follow the rules. The Zen master noticed their emotions and quietly left. That night, An

樂樹神號泣。詰旦主事大眾奔至麥莊。悔過哀請歸院。眾聞空中連聲唱曰和尚來也。僧問。如何是和尚家風。師曰。隨處得自在。問維摩豈不是金粟如來。師曰。是。曰為甚麼卻在釋迦會下聽法。師曰。他不擔人我。問橫身蓋覆時如何。師曰。還蓋覆得么。問蛇子為甚麼吞卻蛇師。師曰。在里不傷。問諸聖道不得處。和尚還道得么。師曰。汝道甚麼處諸聖道不得。問路逢猛虎時如何。師曰。千人萬人不逢。為甚麼阇黎偏逢。問孤峰獨宿時如何。師曰。閑卻七間僧堂不宿。阿誰教汝孤峰獨宿。師后無疾而寂。塔于本山。

洪州大善慧海禪師

僧問。不坐青山頂時如何。師曰。且道是甚麼人。問如何是解作客底人。師曰。不佔上。問靈泉忽逢時如何。師曰。從甚麼處來。問如何道即不違于師。師曰。莫惜口。曰道后如何。師曰。道甚麼。問如何道得相親去。師曰。快道。曰恁么則不道也。師曰。用口作甚麼。問如何是西來意。師曰。三界平沉。

鼎州德山和尚

僧問。路逢達道人。不將語默對。未審將甚麼對。師曰。祇恁么。僧良久。師曰。汝更問。僧再問。師乃喝出。

南嶽南臺和尚

僧問。直上融峰時如何。師曰。見么。

南康軍云居昌禪師

僧問。相逢不相識時

【現代漢語翻譯】現代漢語譯本樂樹神（快樂樹神）號泣。次日，主管僧眾奔向麥莊，懺悔過錯，哀求迎回寺院。眾人聽到空中連續發出聲音說：『和尚回來了！』有僧人問：『什麼是和尚的家風？』禪師說：『隨處都能得到自在。』問：『維摩（Vimalakirti）難道不是金粟如來（Golden Grain Tathagata）嗎？』禪師說：『是。』問：『為什麼卻在釋迦（Sakyamuni）的法會下聽法？』禪師說：『他不執著於人我之分。』問：『橫身覆蓋時如何？』禪師說：『還能覆蓋得了嗎？』問：『小蛇為什麼吞掉了弄蛇人？』禪師說：『在裡面不受傷。』問：『諸聖都無法言說的地方，和尚您能說嗎？』禪師說：『你說什麼地方是諸聖都無法言說的？』問：『路上遇到猛虎時如何？』禪師說：『千人萬人都不曾遇到，為什麼你偏偏遇到？』問：『獨自在孤峰上住宿時如何？』禪師說：『空閑著七間僧房不住，是誰教你獨自在孤峰上住宿？』禪師後來無疾而終，塔葬在本山。洪州大善慧海禪師僧人問：『不坐在青山頂上時如何？』禪師說：『你說那是什麼人？』問：『如何是善於作客的人？』禪師說：『不佔上風。』問：『靈泉忽然相遇時如何？』禪師說：『從什麼地方來？』問：『如何說才不違背師父？』禪師說：『不要吝惜開口。』問：『說了之後如何？』禪師說：『說什麼？』問：『如何才能說得親近？』禪師說：『快說。』問：『這樣就不說了。』禪師說：『用口做什麼？』問：『如何是西來意（Bodhidharma's intention in coming from the West）？』禪師說：『三界（Three Realms）平靜沉寂。』鼎州德山和尚僧人問：『路上遇到得道之人，不以言語或沉默相對，不知該如何相對？』禪師說：『就那樣。』僧人沉默良久。禪師說：『你再問。』僧人再次發問，禪師便喝斥他。南嶽南臺和尚僧人問：『直接登上融峰時如何？』禪師說：『看見了嗎？』南康軍云居昌禪師僧人問：『相逢卻不相識時如何？』

【English Translation】 English version The spirit of the Joyful Tree wept. The next morning, the managing monks rushed to Wheat Village, repented their mistake, and pleaded to return to the monastery. The crowd heard voices from the air repeatedly saying, 'The Abbot is back!' A monk asked, 'What is the Abbot's family style?' The Master said, 'Finding freedom everywhere.' Asked, 'Isn't Vimalakirti the Golden Grain Tathagata?' The Master said, 'Yes.' Asked, 'Why then does he listen to the Dharma under Sakyamuni?' The Master said, 'He doesn't cling to the distinction between self and others.' Asked, 'What about when the body is covering?' The Master said, 'Can it still cover?' Asked, 'Why does the snake swallow the snake charmer?' The Master said, 'It doesn't get hurt inside.' Asked, 'Where the sages cannot speak, can the Master speak?' The Master said, 'Where do you say the sages cannot speak?' Asked, 'What to do when encountering a fierce tiger on the road?' The Master said, 'Thousands and ten thousands of people don't encounter it, why do you encounter it?' Asked, 'What about when sleeping alone on a solitary peak?' The Master said, 'Leaving the seven-room monastery empty and not sleeping there, who taught you to sleep alone on a solitary peak?' The Master later passed away without illness and was buried in a stupa on the mountain. Great Master Huineng of Hongzhou A monk asked, 'What about not sitting on the Green Mountain peak?' The Master said, 'Tell me, who is that person?' Asked, 'What is a person who is good at being a guest?' The Master said, 'Not taking the upper hand.' Asked, 'What about suddenly encountering the Spiritual Spring?' The Master said, 'Where did it come from?' Asked, 'How can I speak without contradicting the Master?' The Master said, 'Don't be stingy with your mouth.' Asked, 'What about after speaking?' The Master said, 'Speak what?' Asked, 'How can I speak intimately?' The Master said, 'Speak quickly.' Asked, 'Then I won't speak.' The Master said, 'What do you use your mouth for?' Asked, 'What is Bodhidharma's intention in coming from the West?' The Master said, 'The Three Realms are peaceful and still.' Venerable Deshan of Dingzhou A monk asked, 'Meeting a person who has attained the Way on the road, not responding with speech or silence, how should I respond?' The Master said, 'Just like that.' The monk remained silent for a long time. The Master said, 'Ask again.' The monk asked again, and the Master shouted at him. Venerable Nantai of Nanyue A monk asked, 'What about going straight up Rong Peak?' The Master said, 'Do you see it?' Chan Master Yunju Chang of Nankang Commandery A monk asked, 'What about meeting but not recognizing each other?'

如何。師曰。既相逢。為甚麼不相識。問紅爐猛焰時如何。師曰。里頭是甚麼。問不受商量時如何。師曰。來作甚麼。曰來亦不商量。師曰。空來何益。問方丈前容身時如何。師曰。汝身大小。

晉州大梵和尚

僧問。如何是學人顧望處。師曰。井底架高樓。曰恁么則超然去也。師曰。何不擺手。

新羅國云住和尚

僧問。諸佛道不得。甚麼人道得。師曰。老僧道得。曰諸佛道不得。和尚作么生道。師曰。諸佛是我弟子。曰請和尚道。師曰。不是對君王。好與二十棒。問達磨未來時如何。師曰。夜半石牛吼。曰來后如何。師曰。特地使人愁。問既是普眼。為甚不見普賢。師曰。祇為貪程太速。

阾玨和尚

僧問。學人不負師機。還免披毛帶角也無。師曰。阇黎何得對面不相識。曰恁么則。吞盡百川水。方明一點心。師曰。雖脫毛衣。猶披鱗甲。曰好來和尚具大慈悲。師曰。盡力道也出老僧格不得。

疏山仁禪師法嗣

隨州護國院守澄凈果禪師

上堂。諸方老宿盡在曲錄木床上為人。及有人問著祖師西來意。未曾有一人當頭道著。時有僧問。請和尚當頭道。師曰。河北驢鳴。河南犬吠。問如何是佛。師咄曰。這驢漢。問盡大地是一隻眼底人來時如何。師曰。階

【現代漢語翻譯】現代漢語譯本問：什麼是道？（如何是道。）師父說：既然相逢，為什麼不相識？（既相逢，為甚麼不相識。）問：紅爐猛烈燃燒時是什麼樣的？（問紅爐猛焰時如何。）師父說：裡面是什麼？（里頭是甚麼。）問：不接受商量時是什麼樣的？（問不受商量時如何。）師父說：來做什麼？（來作甚麼。）（僧）說：來也不商量。（曰來亦不商量。）師父說：空來有什麼用？（空來何益。）問：在方丈前容身時是什麼樣的？（問方丈前容身時如何。）師父說：你的身體有多大？（汝身大小。）晉州大梵和尚僧人問：什麼是學人應該關注的地方？（如何是學人顧望處。）師父說：井底架高樓。（井底架高樓。）（僧）說：這樣就超脫了。（恁么則超然去也。）師父說：為什麼不擺手？（何不擺手。）新羅國云住和尚僧人問：諸佛說不出的，什麼人說得出？（諸佛道不得，甚麼人道得。）師父說：老僧說得出。（老僧道得。）（僧）說：諸佛說不出的，和尚您怎麼說？（諸佛道不得，和尚作么生道。）師父說：諸佛是我的弟子。（諸佛是我弟子。）（僧）說：請和尚說。（請和尚道。）師父說：不是對君王，好給你二十棒。（不是對君王，好與二十棒。）問：達磨（Bodhidharma）未來時是什麼樣的？（問達磨未來時如何。）師父說：夜半石牛吼。（夜半石牛吼。）（僧）說：來之後是什麼樣的？（來后如何。）師父說：特地使人愁。（特地使人愁。）問：既然是普眼（Samantabhadra，普賢菩薩的別名，象徵著普遍的智慧之眼），為什麼看不見普賢（Samantabhadra）？（問既是普眼，為甚不見普賢。）師父說：只因爲貪圖路程太快。（祇為貪程太速。）阾玨和尚僧人問：學人不辜負師父的教誨，還能免除披毛戴角的畜生身嗎？（學人不負師機，還免披毛帶角也無。）師父說：阇黎（acarya，意為導師）為什麼對面不相識？（阇黎何得對面不相識。）（僧）說：這樣就要吞盡百川水，才能明白一點心。（恁么則。吞盡百川水。方明一點心。）師父說：雖然脫了毛衣，還披著鱗甲。（雖脫毛衣，猶披鱗甲。）（僧）說：好來，和尚您具大慈悲。（好來和尚具大慈悲。）師父說：盡力說也說不出老僧的格局。（盡力道也出老僧格不得。）疏山仁禪師法嗣隨州護國院守澄凈果禪師上堂：各方老宿都在曲錄木床上為人說法，及至有人問到祖師西來意（Bodhidharma brought Zen Buddhism from India to China），沒有一個人能夠當頭直說。（諸方老宿盡在曲錄木床上為人。及有人問著祖師西來意。未曾有一人當頭道著。）當時有僧人問：請和尚當頭直說。（時有僧問。請和尚當頭道。）師父說：河北驢鳴，河南犬吠。（河北驢鳴。河南犬吠。）問：什麼是佛？（如何是佛。）師父呵斥說：這驢漢。（師咄曰。這驢漢。）問：整個大地都是一隻眼底的人來時是什麼樣的？（問盡大地是一隻眼底人來時如何。）師父說：下階。（階）

【English Translation】 English version Question: What is the Way? (如何。) The master said: Since we have met, why do we not recognize each other? (師曰。既相逢。為甚麼不相識。) Question: What is it like when the red furnace is blazing fiercely? (問紅爐猛焰時如何。) The master said: What is inside it? (師曰。里頭是甚麼。) Question: What is it like when one does not accept deliberation? (問不受商量時如何。) The master said: What are you here for? (師曰。來作甚麼。) (The monk) said: I come without deliberation. (曰來亦不商量。) The master said: What is the benefit of coming in vain? (師曰。空來何益。) Question: What is it like when one accommodates oneself before the abbot's room? (問方丈前容身時如何。) The master said: How big is your body? (師曰。汝身大小。) Great Brahma Monk of Jinzhou A monk asked: What is the place where a student should look? (僧問。如何是學人顧望處。) The master said: Erecting a tall building at the bottom of a well. (師曰。井底架高樓。) (The monk) said: In that case, one transcends. (曰恁么則超然去也。) The master said: Why not wave your hand? (師曰。何不擺手。) Cloud Dwelling Monk of Silla (Korea) A monk asked: What can someone say that the Buddhas cannot? (僧問。諸佛道不得。甚麼人道得。) The master said: This old monk can say it. (師曰。老僧道得。) (The monk) said: The Buddhas cannot say it; how does the master say it? (曰諸佛道不得。和尚作么生道。) The master said: The Buddhas are my disciples. (師曰。諸佛是我弟子。) (The monk) said: Please, master, say it. (曰請和尚道。) The master said: This is not before the king; I should give you twenty blows. (師曰。不是對君王。好與二十棒。) Question: What was it like before Bodhidharma (達磨) came? (問達磨未來時如何。) The master said: A stone ox roars in the middle of the night. (師曰。夜半石牛吼。) (The monk) said: What is it like after he came? (曰來后如何。) The master said: It especially makes people worry. (師曰。特地使人愁。) Question: Since it is the Universal Eye (普眼, referring to Samantabhadra), why does it not see Samantabhadra (普賢)? (問既是普眼。為甚不見普賢。) The master said: Only because you are too greedy for speed on the journey. (師曰。祇為貪程太速。) Monk Lin Jue A monk asked: If a student does not fail the master's teaching, can he avoid being born as an animal with fur and horns? (僧問。學人不負師機。還免披毛帶角也無。) The master said: Why does the acarya (阇黎) not recognize what is right in front of him? (師曰。阇黎何得對面不相識。) (The monk) said: In that case, one must swallow all the water in a hundred rivers to understand a single point of mind. (曰恁么則。吞盡百川水。方明一點心。) The master said: Although you have taken off your fur coat, you are still wearing scales and armor. (師曰。雖脫毛衣。猶披鱗甲。) (The monk) said: How good that the master has great compassion. (曰好來和尚具大慈悲。) The master said: Even if I try my best to say it, I cannot get out of this old monk's pattern. (師曰。盡力道也出老僧格不得。) Successor of Zen Master Ren of Shushan Zen Master Shoucheng Jingguo of Huguo Monastery in Suizhou Entering the hall: All the old masters in various places are teaching people on curved wooden beds, but when someone asks about the meaning of Bodhidharma's (祖師) coming from the West, not one of them has ever spoken directly to the point. (上堂。諸方老宿盡在曲錄木床上為人。及有人問著祖師西來意。未曾有一人當頭道著。) At that time, a monk asked: Please, master, speak directly to the point. (時有僧問。請和尚當頭道。) The master said: The donkey brays in Hebei, and the dog barks in Henan. (師曰。河北驢鳴。河南犬吠。) Question: What is Buddha? (問如何是佛。) The master scolded: You donkey! (師咄曰。這驢漢。) Question: What is it like when the entire earth is a person within one's eye? (問盡大地是一隻眼底人來時如何。) The master said: Descend the steps. (師曰。階)

下漢。問諸佛不到處。是甚麼人行履。師曰。聃耳鬅頭。曰何人通得彼中信。師曰。驢面獸腮。問隨緣認得時如何。師曰。錯。問如何是西來意。師曰。一人傳虛。萬人傳實。問不落干將手。如何是太阿。師曰。七星光彩耀。六國罷煙塵。問鶴立枯松時如何。師曰。地下底一場懡㦬。問會昌沙汰時。護法善神向甚麼處去。師曰。三門前兩個一場懡㦬。問滴水滴凍時如何。師曰。日出后一場懡㦬。

洛京靈泉歸仁禪師

初問疏山。枯木生花。始與他合。是這邊句。是那邊句。山曰。亦是這邊句。師曰。如何是那邊句。山曰。石牛吐出三春霧。靈雀不棲無影林。住后僧問。如何是靈泉家風。師曰。十日作活九日病。曰此病如何。師曰。迴避不得。曰還療得也無。師曰。耆婆稽首。醫王皺眉。問祖意教意是同是別。師曰。牛馬同群放。曰還分不分。師曰。夜半崑崙穿市過。午後烏雞帶雪飛。問急切相投時如何。師曰。見佛似冤家。問如何是靈泉竹。師曰。不從栽種得。曰還變動也無。師曰。三冬瑞雪應難改。九夏凝霜色轉鮮。問如何是靈泉心印。師曰。不傳不受。曰或遇交代時如何。師曰。淮南船子看洛陽。問六國未寧時如何。師曰。作亂者誰。問如何是祖師西來意。師曰。仰面獨揚眉。回頭自拍手。問如何是

【現代漢語翻譯】下漢。問：諸佛（Buddhas）不到的地方，是什麼人在行走？師父說：『蓬頭散髮的人。』問：『什麼人能傳遞那裡的資訊？』師父說：『驢臉獸腮的人。』問：『隨順因緣而領悟時，如何？』師父說：『錯。』問：『如何是西來意（Bodhidharma's intention in coming from the West）？』師父說：『一人傳虛，萬人傳實。』問：『不落在干將（Gan Jiang, a famous swordsmith）的手中，如何是太阿（Tai'a, a famous sword）？』師父說：『七星光彩耀，六國罷煙塵。』問：『鶴立枯松時，如何？』師父說：『地下底一場懡㦬（meng zha, confused）。』問：『會昌沙汰（Huichang persecution of Buddhism）時，護法善神向什麼地方去？』師父說：『三門前兩個一場懡㦬。』問：『滴水滴凍時，如何？』師父說：『日出后一場懡㦬。』

洛京靈泉歸仁禪師（Zen Master Guiren of Lingquan Temple in Luoyang）

最初問疏山：『枯木生花，開始與它相合，是這邊的句子，是那邊的句子？』疏山說：『也是這邊的句子。』師父說：『如何是那邊的句子？』疏山說：『石牛吐出三春霧，靈雀不棲無影林。』住持后，僧人問：『如何是靈泉的家風？』師父說：『十日作活九日病。』問：『此病如何？』師父說：『迴避不得。』問：『還能醫治嗎？』師父說：『耆婆（Jivaka, a famous physician）稽首，醫王皺眉。』問：『祖意（Patriarchal intention）和教意（doctrinal intention）是相同還是不同？』師父說：『牛馬同群放。』問：『還分不分？』師父說：『夜半崑崙穿市過，午後烏雞帶雪飛。』問：『急切相投時，如何？』師父說：『見佛似冤家。』問：『如何是靈泉竹？』師父說：『不從栽種得。』問：『還會變動嗎？』師父說：『三冬瑞雪應難改，九夏凝霜色轉鮮。』問：『如何是靈泉心印？』師父說：『不傳不受。』問：『或者遇到交代時，如何？』師父說：『淮南船子看洛陽。』問：『六國未寧時，如何？』師父說：『作亂者誰？』問：『如何是祖師西來意？』師父說：『仰面獨揚眉，回頭**手。』問：『如何是』

【English Translation】 Xia Han. Asked: 'Where the Buddhas (Buddhas) do not reach, what kind of person walks there?' The Master said: 'A person with disheveled hair.' Asked: 'What kind of person can transmit information from there?' The Master said: 'A person with a donkey's face and beast's cheeks.' Asked: 'When one understands by following conditions, what then?' The Master said: 'Wrong.' Asked: 'What is the meaning of Bodhidharma's coming from the West (Bodhidharma's intention in coming from the West)?' The Master said: 'One person transmits falsehood, ten thousand transmit truth.' Asked: 'Without falling into the hands of Gan Jiang (Gan Jiang, a famous swordsmith), what is Tai'a (Tai'a, a famous sword)?' The Master said: 'The seven stars shine brightly, the six kingdoms cease their smoke and dust.' Asked: 'When a crane stands on a withered pine, what then?' The Master said: 'A state of confusion (meng zha, confused) beneath the ground.' Asked: 'During the Huichang persecution of Buddhism (Huichang persecution of Buddhism), where did the Dharma-protecting deities go?' The Master said: 'Two confused ones in front of the three gates.' Asked: 'When a drop of water freezes, what then?' The Master said: 'A state of confusion after sunrise.'

Zen Master Guiren of Lingquan Temple in Luoyang (Zen Master Guiren of Lingquan Temple in Luoyang)

Initially asked Shushan: 'A withered tree blooms, beginning to unite with it, is it a phrase from this side, or a phrase from that side?' Shushan said: 'It is also a phrase from this side.' The Master said: 'What is a phrase from that side?' Shushan said: 'A stone ox spits out the mist of the third spring, a spiritual bird does not perch in a shadowless forest.' After becoming the abbot, a monk asked: 'What is the family style of Lingquan?' The Master said: 'Ten days of work, nine days of illness.' Asked: 'What is this illness?' The Master said: 'Cannot avoid it.' Asked: 'Can it be cured?' The Master said: 'Jivaka (Jivaka, a famous physician) bows his head, the Medicine King frowns.' Asked: 'Are the Patriarchal intention (Patriarchal intention) and the doctrinal intention (doctrinal intention) the same or different?' The Master said: 'Cows and horses graze together.' Asked: 'Are they still distinguished or not?' The Master said: 'At midnight, Kunlun passes through the city, in the afternoon, a black chicken flies with snow.' Asked: 'When urgently seeking refuge, what then?' The Master said: 'Seeing the Buddha is like meeting an enemy.' Asked: 'What is Lingquan bamboo?' The Master said: 'Not obtained from planting.' Asked: 'Will it still change?' The Master said: 'The auspicious snow of the three winters is difficult to change, the congealed frost of the nine summers turns even more vibrant.' Asked: 'What is the Lingquan mind-seal?' The Master said: 'Not transmitted, not received.' Asked: 'Or if encountering a transfer, what then?' The Master said: 'The boatman of Huainan looks at Luoyang.' Asked: 'When the six kingdoms are not at peace, what then?' The Master said: 'Who are the troublemakers?' Asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'Raising the eyebrows alone, turning the head and ** the hand.' Asked: 'What is'

和尚家風。師曰。騎牛戴席帽。過水著靴衫。問如何是無問而自說。師曰。死人口裡活人舌。曰未審是何人領會。師曰。無角水牯牛。問如何是靈泉活計。師曰。東壁打倒西壁。曰憑個甚麼過朝夕。師曰。折腰鐺子無煙火。曰二時將何奉獻。師曰。野老共炊無米飯。溪邊大會不來人。問如何是靈泉境。師曰。枯樁花爛熳。曰如何是境中人。師曰。子規啼斷後。花落布階前。問如何是沙門行。師曰。恰似個屠兒。曰如何行履。師曰。破齋犯戒。曰究竟作么生。師曰。因不收。果不入。俗士問。俗人還許會佛法否。師曰。那個臺無月。誰家樹不春。

瑞州五峰遇禪師

僧問。佛未出世時如何。師曰。一堆泥土。問如何是不撥不觸底人。師曰。閉目藏三寸。翻眉蓋眼睛。

撫州疏山證禪師

初參先疏山得旨。后歷諸方謁投子。子問。近離甚處。曰延平。子曰還將得劍來么。曰將得來。子曰。呈似老僧看。師乃指面前地。子便休。至晚問侍者。新到在么。者曰。當時去也。子曰。三十年弄馬騎。今日被驢撲。住后僧問。如何是就事學。師曰。著衣吃飯。曰如何是就理學。師曰。騎牛去穢。曰如何是向上事。師曰。溥際不收。問如何是聲色混融句。師曰。不辨消不及。曰如何是聲色外別行底句。師曰。

【現代漢語翻譯】現代漢語譯本：和尚的家風是怎樣的？禪師說：『騎著牛，戴著草蓆帽；過河時，穿著靴子和長衫。』問：『什麼是沒有提問就自己說？』禪師說：『死人的口裡有活人的舌頭。』問：『不知道是什麼人能夠領會？』禪師說：『沒有角的公水牛。』問：『什麼是靈泉的生計？』禪師說：『把東邊的墻推倒去補西邊的墻。』問：『憑什麼度過早晚？』禪師說：『斷了腰的鐺子沒有煙火。』問：『早晚兩餐用什麼供奉？』禪師說：『鄉下老頭一起做飯卻沒有米，溪邊的大會沒有人來。』問：『什麼是靈泉的境界？』禪師說：『枯萎的樹樁上花開爛漫。』問：『什麼是境界中的人？』禪師說：『杜鵑鳥啼叫到聲音嘶啞之後，花瓣飄落到鋪滿灰塵的臺階前。』問：『什麼是沙門（Śrāmaṇa）[出家修道者]的修行？』禪師說：『就像一個屠夫。』問：『如何修行？』禪師說：『打破齋戒，觸犯戒律。』問：『究竟要怎麼做？』禪師說：『因不收斂，果不進入。』俗人問：『普通人也可以理解佛法嗎？』禪師說：『哪裡的臺沒有月亮？誰家的樹木不在春天開花？』

瑞州五峰遇禪師

僧人問：『佛未出世時是什麼樣的？』禪師說：『一堆泥土。』問：『什麼是不撥弄也不觸碰底部的人？』禪師說：『閉著眼睛藏著三寸，翻起眉毛蓋住眼睛。』

撫州疏山證禪師

最初參拜先疏山禪師得到旨意，後來遊歷各處參拜投子禪師。投子禪師問：『最近從哪裡來？』回答：『延平。』投子禪師說：『還把劍帶來嗎？』回答：『帶來了。』投子禪師說：『呈給老僧看看。』禪師於是指著面前的地面。投子禪師便不再說話。到了晚上，投子禪師問侍者：『新來的人還在嗎？』侍者回答：『當時就離開了。』投子禪師說：『三十年玩弄騎馬，今天卻被驢撲倒。』住持寺院后，僧人問：『什麼是就事學？』禪師說：『穿衣吃飯。』問：『什麼是就理學？』禪師說：『騎著牛去清除污穢。』問：『什麼是向上之事？』禪師說：『普天之下都無法容納。』問：『什麼是聲色混融之句？』禪師說：『無法分辨，來不及消除。』問：『什麼是聲色之外別有行徑的句子？』禪師說：

【English Translation】 English version: What is the family style of a monk? The Master said, 'Riding an ox and wearing a straw hat; crossing the river in boots and a long robe.' Asked, 'What is it to speak without being asked?' The Master said, 'A living tongue in a dead man's mouth.' Asked, 'I wonder who can understand this?' The Master said, 'A hornless water buffalo.' Asked, 'What is the livelihood of Lingquan (Spiritual Spring)?' The Master said, 'Knocking down the east wall to mend the west wall.' Asked, 'What do you rely on to pass the days?' The Master said, 'A broken-waisted pot without smoke or fire.' Asked, 'What do you offer at the two times (morning and evening)?' The Master said, 'Old farmers cook together without rice, and no one comes to the grand gathering by the stream.' Asked, 'What is the realm of Lingquan?' The Master said, 'Withered stumps bloom profusely.' Asked, 'What is the person in the realm?' The Master said, 'After the cuckoo cries its last, petals fall before the dusty steps.' Asked, 'What is the practice of a Śrāmaṇa [Buddhist renunciate]?' The Master said, 'Just like a butcher.' Asked, 'How does he practice?' The Master said, 'Breaking the fast and violating the precepts.' Asked, 'What is the ultimate thing to do?' The Master said, 'The cause is not contained, and the result does not enter.' A layman asked, 'Are laypeople allowed to understand the Buddha-dharma?' The Master said, 'Which terrace has no moon? Whose trees do not bloom in spring?'

Chan Master Yu of Wufeng in Ruizhou

A monk asked, 'What was it like before the Buddha appeared in the world?' The Master said, 'A pile of mud.' Asked, 'What is a person who neither stirs nor touches the bottom?' The Master said, 'Closing the eyes and hiding three inches, turning the eyebrows to cover the eyes.'

Chan Master Zheng of Shushan in Fuzhou

Initially, he visited Chan Master Xianshu of Shushan and received his instruction. Later, he traveled to various places to visit Chan Master Touzi. Chan Master Touzi asked, 'Where did you come from recently?' He replied, 'Yanping.' Chan Master Touzi said, 'Did you bring your sword with you?' He replied, 'I brought it.' Chan Master Touzi said, 'Show it to this old monk.' The Master then pointed to the ground in front of him. Chan Master Touzi then stopped speaking. In the evening, Chan Master Touzi asked the attendant, 'Is the newcomer still here?' The attendant replied, 'He left at that time.' Chan Master Touzi said, 'Thirty years of playing with horse riding, and today I was knocked down by a donkey.' After residing in the monastery, a monk asked, 'What is learning by dealing with affairs?' The Master said, 'Wearing clothes and eating food.' Asked, 'What is learning by dealing with principles?' The Master said, 'Riding an ox to remove filth.' Asked, 'What is the matter of going upwards?' The Master said, 'The entire universe cannot contain it.' Asked, 'What is the phrase of the blending of sound and form?' The Master said, 'Cannot distinguish, cannot eliminate in time.' Asked, 'What is the phrase of acting separately outside of sound and form?' The Master said:

難逢不可得。問親切處乞一言。師以拄杖敲之。僧曰。為甚麼不道。師曰。得恁么不識好惡。

洪州百丈明照安禪師

新羅人也。僧問。一藏圓光。如何是體。師曰。勞汝遠來。曰莫便是一藏圓光么。師曰。更吃一碗茶。問如何是和尚家風。師曰。手巾寸半布。問萬法歸一。一歸何處。師曰。未有一個人不問。問如何是極則處。師曰。空王殿里登九五。野老門前不立人。問隨緣認得時如何。師曰。未認得時作么生。問如何是毗盧師。師曰。人天收不得。曰如何是一代時教。師曰。義例分明。

瑞州黃檗山慧禪師

洛陽人也。少出家。業經論。因增受菩薩戒。而嘆曰。大士攝律儀。與吾本受聲聞戒。俱止持作犯也。然于篇聚增減。支本通別。制意且殊。既微細難防。復于攝善中。未嘗行於少分。況饒益有情乎。且世間泡幻身命。何可留戀哉。由是置講課。欲以身捐於水中。飼鱗甲之類。念已將行。偶二禪者接之。款話說。南方頗多知識。何滯於一隅。師從此回志參尋。屬關津嚴緊。乃謂守吏曰。吾非玩山水。誓求祖道。他日必不忘恩也。吏者察其志。遂不苛留。且謂之曰。師既為法忘身。回時愿無吝所聞。師欣謝。直造疏山。時仁和尚坐法堂受參。師先顧視大眾。然後致問曰。剎那便去時如何

【現代漢語翻譯】現代漢語譯本難逢不可得：指難得的機會不容易得到。請問最親切的開示是什麼？師父用拄杖敲了一下。（僧人）說：『為什麼不說？』師父說：『竟然如此不識好歹。』

洪州百丈明照安禪師（Hongzhou Baizhang Mingzhao, 安禪師指他的稱號）：是新羅人。有僧人問：『一藏圓光（Yizang Yuanguang, 指佛性或真如），什麼是它的本體？』師父說：『辛苦你遠道而來。』（僧人）說：『莫非就是一藏圓光嗎？』師父說：『再喝一碗茶。』問：『什麼是和尚的家風？』師父說：『手巾寸半布。』問：『萬法歸一（Wanfa Guiyi, 指所有現象最終歸於一個本源），一歸向何處？』師父說：『沒有一個人不問這個問題。』問：『什麼是極則處（Jize Chu, 指最高的境界）？』師父說：『空王殿里登九五（Kongwang Dianli Deng Jiuwu, 指在佛的境界里達到最高的地位），野老門前不立人（Yelao Menqian Bu Liren, 指在自在的境界里不拘泥於形式）。』問：『隨緣認得時如何（Suiyuan Rende Shi Ruhe, 指順應因緣而證悟時會怎樣）？』師父說：『未認得時作么生（Wei Rende Shi Zuomesheng, 指未證悟時又如何呢）？』問：『什麼是毗盧師（Pilushi, 指毗盧遮那佛）？』師父說：『人天收不得（Rentian Shoubude, 指超出人天境界）。』（僧人）說：『什麼是佛的一代時教（Yidai Shijiao, 指佛陀一生的教法）？』師父說：『義例分明（Yili Fenming, 指教義和例子都很清楚）。』

瑞州黃檗山慧禪師（Ruizhou Huangbo Shan Hui, 禪師指他的稱號）：是洛陽人。年少時出家，精通經論。因為增加受持菩薩戒（Pusa Jie），而感嘆說：『大士的攝律儀（She Luyi, 指菩薩戒的戒律），與我原本受持的聲聞戒（Shengwen Jie），都是止持作犯（Zhichi Zuofan, 指停止惡行，奉行善事）。然而在篇章聚類增減，根本和枝末的通達區別，戒律的制定意義卻不同。既微細難以防範，又在攝善中，未曾實行少分，何況饒益有情呢？況且世間如泡沫般虛幻的生命，怎麼可以留戀呢？』因此停止講課，想要把身體捐到水中，餵養魚類等。念頭已定將要行動，偶然被兩位禪者勸阻，親切地對他說：『南方有很多有見識的人，為什麼滯留在一個地方？』師父從此改變心意去參訪。正趕上關卡盤查嚴格，於是對守關的官吏說：『我不是遊山玩水，發誓要求得祖師的道法。他日必定不忘恩德。』官吏觀察了他的志向，於是沒有苛刻地阻攔，並且對他說：『師父既然爲了求法而忘卻自身，回來時希望不要吝惜所聞。』師父高興地道謝，直接前往疏山。當時仁和尚（Ren Heshang）在法堂接受參拜。師父先環顧大眾，然後提問說：『剎那便去時如何（Chana Bian Qu Shi Ruhe, 指死亡來臨的那一刻會怎樣）？』

【English Translation】 English version 'Difficult to encounter and impossible to obtain': refers to a rare opportunity that is not easy to come by. I beg for a word on the most intimate point. The master struck him with his staff. The monk said, 'Why don't you say it?' The master said, 'You are so ignorant of good and evil.'

Chan Master Mingzhao of Baizhang in Hongzhou (Hongzhou Baizhang Mingzhao, An Chanshi refers to his title): Was a person from Silla. A monk asked, 'Yizang Yuanguang (Yizang Yuanguang, refers to Buddha-nature or Suchness), what is its substance?' The master said, 'Thank you for coming from afar.' The monk said, 'Could it be Yizang Yuanguang?' The master said, 'Have another bowl of tea.' Asked, 'What is the family style of the abbot?' The master said, 'A hand towel, an inch and a half of cloth.' Asked, 'The myriad dharmas return to one (Wanfa Guiyi, refers to all phenomena ultimately returning to one source), where does the one return to?' The master said, 'There is no one who does not ask this question.' Asked, 'What is the ultimate place (Jize Chu, refers to the highest state)?' The master said, 'Ascending to the ninth rank in the palace of the Empty King (Kongwang Dianli Deng Jiuwu, refers to reaching the highest position in the realm of the Buddha), no one stands before the gate of the old rustic (Yelao Menqian Bu Liren, refers to not being bound by formalities in a state of freedom).' Asked, 'What is it like when one recognizes it by following conditions (Suiyuan Rende Shi Ruhe, refers to what happens when one realizes enlightenment by following conditions)?' The master said, 'What is it like when one has not recognized it (Wei Rende Shi Zuomesheng, refers to what is it like when one has not realized enlightenment)?' Asked, 'What is Pilushi (Pilushi, refers to Vairocana Buddha)?' The master said, 'Humans and gods cannot contain it (Rentian Shoubude, refers to transcending the realm of humans and gods).' The monk said, 'What is the Buddha's teachings of a lifetime (Yidai Shijiao, refers to the Buddha's teachings throughout his life)?' The master said, 'The meaning and examples are clear (Yili Fenming, refers to the teachings and examples are very clear).'

Chan Master Hui of Huangbo Mountain in Ruizhou (Ruizhou Huangbo Shan Hui, Chanshi refers to his title): Was a person from Luoyang. He left home at a young age and was well-versed in the scriptures and treatises. Because he additionally received the Bodhisattva precepts (Pusa Jie), he sighed and said, 'The Bodhisattva's precepts of gathering the precepts (She Luyi, refers to the precepts of the Bodhisattva), and the Sravaka precepts (Shengwen Jie) that I originally received, are both stopping evil and doing good (Zhichi Zuofan, refers to stopping evil deeds and practicing good deeds). However, in the chapters, categories, additions, and subtractions, the fundamental and branch differences, the meaning of the precepts is different. They are both subtle and difficult to prevent, and in gathering goodness, I have never practiced a small part, let alone benefiting sentient beings? Moreover, how can one cherish the bubble-like illusory life in the world?' Therefore, he stopped lecturing and wanted to donate his body to the water to feed fish and the like. Having made up his mind to act, he was accidentally dissuaded by two Chan practitioners, who kindly said to him, 'There are many knowledgeable people in the South, why stay in one place?' The master changed his mind from then on to visit. He happened to encounter strict inspections at the checkpoints, so he said to the guarding officer, 'I am not here to enjoy the mountains and rivers, I vow to seek the Dharma of the Patriarchs. I will definitely not forget your kindness in the future.' The officer observed his ambition, so he did not harshly stop him, and said to him, 'Since the master has forgotten himself for the sake of seeking the Dharma, I hope you will not be stingy with what you have heard when you return.' The master thanked him happily and went straight to Shushan. At that time, Abbot Ren (Ren Heshang) was receiving worship in the Dharma hall. The master first looked around the crowd, and then asked, 'What happens when the moment of death arrives (Chana Bian Qu Shi Ruhe, refers to what happens at the moment of death)?'

。山曰。逼塞虛空。汝作么生去。師曰。逼塞虛空。不如不去。山便休。師下堂。參第一座。座曰。適來祇對甚奇特。師曰。此乃率爾。敢望慈悲開示愚昧。座曰。一剎那間還有擬議否。師于言下頓省禮謝。住后僧問。黃檗一路荒來久。今日當陽事若何。師曰虛空不假金錘鍊。日月何曾待照人。師示滅。塔于本山。肉身至今如生。

延州伏龍山奉璘禪師

僧問。如何是和尚家風。師曰。橫身臥海。日裡挑燈。問如何是伏龍境。師曰。山峻水流急。三冬發異華。問和尚還愛財色也無。師曰。愛曰既是善知識。為甚麼卻愛財色。師曰。知恩者少。師問火頭。培火了也未。曰低聲。師曰。甚麼處得這訊息來。曰。不假多言。師曰。省錢易飽。吃了還饑。問如何是和尚家風。師曰。長齏冷飯。曰太寂寞生。師曰。僧家合如是。

安州大安山省禪師

僧問。失路迷人。請師直指。師曰。三門前去。問舉步臨危。請師指月。師曰。不指月。曰為甚麼不指月。師曰。臨坑不推人。問離四句。絕百非。請和尚道。師曰。我王庫內。無如是刀。問重重關鎖。資訊不通時如何。師曰。爭得到這裡。曰到后如何。師曰。彼中事作么生。問如何是真中真。師曰。十字路頭泥佛子。問無為無事人。猶是金鎖難。金鎖牽不

【現代漢語翻譯】現代漢語譯本：山問：『逼塞虛空，你打算怎麼去？』（逼塞虛空：充滿整個宇宙）師回答：『逼塞虛空，不如不去。』山於是便停止了問話。師父走下禪堂，去拜訪第一座。第一座說：『剛才的回答非常奇特。』師父說：『這只是隨口說說，希望您慈悲開示我的愚昧。』第一座說：『在一剎那間還有擬議嗎？』師父在聽了這話后立刻醒悟，行禮感謝。後來師父住持一方，有僧人問：『黃檗（Huangbo）一路荒廢已久，今日當陽（Dangyang）之事如何？』師父說：『虛空不需要金錘來錘鍊，日月何曾等待別人來照耀？』師父圓寂后，建塔于本山，肉身至今還像活著一樣。

延州伏龍山奉璘禪師（Fenglin，禪師名號）

僧人問：『如何是和尚的家風？』師父說：『橫身臥海，日裡挑燈。』問：『如何是伏龍境？』（Fulong境：伏龍山所處的境界）師父說：『山高水流急，三冬開異花。』問：『和尚還愛財色嗎？』師父說：『愛。』問：『既然是善知識，為什麼卻愛財色？』師父說：『知恩的人太少了。』師父問火頭僧：『燒火了嗎？』火頭僧低聲回答。師父問：『從哪裡得到這個訊息的？』火頭僧說：『不假多言。』師父說：『省錢容易飽，吃了還會餓。』問：『如何是和尚的家風？』師父說：『長齋冷飯。』僧人說：『太寂寞了。』師父說：『僧人本該如此。』

安州大安山省禪師（Xingshen，禪師名號）

僧人問：『迷路的人，請師父直接指引。』師父說：『三門前去。』問：『舉步臨危，請師父指月。』師父說：『不指月。』問：『為什麼不指月？』師父說：『臨坑不推人。』問：『離四句，絕百非，請和尚說。』師父說：『我王庫內，沒有這樣的刀。』問：『重重關鎖，資訊不通時如何？』師父說：『爭得到這裡？』問：『到后如何？』師父說：『彼中事作么生？』問：『如何是真中真？』師父說：『十字路頭泥佛子。』問：『無為無事人，猶是金鎖難，金鎖牽不』

【English Translation】 English version: Mount (referring to a monk or a place) asked: 'Space is completely filled, how will you go?' (Bise Xukong: Completely filling the universe) The Master replied: 'Since space is completely filled, it's better not to go.' Then the Mount stopped asking. The Master went down from the hall and visited the first seat. The first seat said: 'Your answer just now was very unique.' The Master said: 'This was just a casual remark, I hope you can kindly enlighten my ignorance.' The first seat said: 'Is there still deliberation in an instant?' The Master immediately awakened upon hearing this and bowed in gratitude. Later, when the Master resided in a place, a monk asked: 'The road of Huangbo (Huangbo: a place name or a master's name) has been desolate for a long time, what about the affairs of Dangyang (Dangyang: a place name) today?' The Master said: 'Space does not need a golden hammer to refine it, and the sun and moon have never waited for others to illuminate them.' After the Master passed away, a pagoda was built on the mountain, and his body remains as if he were still alive.

Zen Master Fenglin of Fulong Mountain in Yanzhou (Fenglin: the Zen master's name)

A monk asked: 'What is the family style of the Abbot?' The Master said: 'Lying across the sea, holding a lamp in the daytime.' Asked: 'What is the realm of Fulong?' (Fulong Realm: the state of Fulong Mountain) The Master said: 'The mountains are steep and the water flows rapidly, and strange flowers bloom in the three winter months.' Asked: 'Does the Abbot still love wealth and beauty?' The Master said: 'Love.' Asked: 'Since you are a good advisor, why do you love wealth and beauty?' The Master said: 'Few people know gratitude.' The Master asked the cook: 'Have you stoked the fire yet?' The cook replied in a low voice. The Master asked: 'Where did you get this news from?' The cook said: 'No need for much talk.' The Master said: 'It's easy to save money and be full, but you'll still be hungry after eating.' Asked: 'What is the family style of the Abbot?' The Master said: 'Long fasting and cold rice.' The monk said: 'It's too lonely.' The Master said: 'Monks should be like this.'

Zen Master Xing of Da'an Mountain in Anzhou (Xingshen: the Zen master's name)

A monk asked: 'A lost person, please guide me directly.' The Master said: 'Go to the front of the three gates.' Asked: 'Taking a step into danger, please point to the moon.' The Master said: 'I won't point to the moon.' Asked: 'Why don't you point to the moon?' The Master said: 'I don't push people into a pit.' Asked: 'Apart from the four phrases, beyond the hundred negations, please tell me, Abbot.' The Master said: 'In my king's treasury, there is no such knife.' Asked: 'When the locks are heavy and information cannot be communicated, what should I do?' The Master said: 'How did you get here?' Asked: 'What happens after arriving?' The Master said: 'What are you doing in that place?' Asked: 'What is the truest of the true?' The Master said: 'A mud Buddha at the crossroads.' Asked: 'Being inactive and doing nothing is still difficult with a golden lock, the golden lock pulls not'

住。是甚麼人。師曰。向阇黎道即得。不可荒卻大安山去也。

洪州百丈超禪師

海東人也。僧問。祖意教意。是同是別。師曰。金雞玉兔聽繞須彌。問日落西山去。林中事若何。師曰。洞深云出晚。澗曲水流遲。問某甲今日辭去。或有人問和尚說甚麼法。向他道甚麼。師曰。但道。大雄山頂上。虎生師子兒。

洪州天王院和尚

僧問國內按劍者是誰。師曰。天王。問。百骸俱潰散。一物鎮長靈。時如何。師曰。不墮無壞爛。問如何是佛。師曰。錯問。如何是無相道場。師曰。門外列金剛。

常州正勤院蘊禪師

魏府韓氏子。幼而出家。老有童顏。僧問。師唱誰家曲。宗風事若何。師曰。迥出簫韶外。六律豈能過。曰不過底事作么生。師曰。聲前拍不散。句后覓無蹤。問如何是正勤一路。師曰。泥深三尺。曰如何到得。師曰。阇黎從甚麼處來。問如何是禪。師曰。石上蓮華火里泉。曰如何是道。師曰。楞伽峰頂一莖草。曰禪道相去幾何。師曰。泥人落水木人撈。晉天福中順寂。葬于院側。經二稔門人發塔。睹全身儼然。發爪俱長。乃阇維收舍利真骨重建塔焉。

襄州洞山瑞禪師

僧問。道有又無時如何。師曰。龍頭蛇尾。腰間一劍。問如何是無生曲。師曰。未問已

【現代漢語翻譯】現代漢語譯本住的是什麼人？禪師說：『向阇黎（梵語，意為導師）說就可以，不可荒廢了大安山。』

洪州百丈超禪師

是海東人。有僧人問：『祖意（祖師的意旨）和教意（佛教的教義），是相同還是不同？』禪師說：『金雞和玉兔圍繞著須彌山（佛教中的聖山）轉。』又問：『太陽落到西山後，山林中的景象如何？』禪師說：『洞穴深邃，雲霧出來得晚；澗水彎曲，水流緩慢。』又問：『弟子今日告辭離去，如果有人問和尚說了什麼法，我該對他們說什麼？』禪師說：『只說：大雄山（釋迦牟尼常住之山）頂上，老虎生了獅子。』

洪州天王院和尚

有僧人問：『國內按劍者是誰？』禪師說：『天王（護法神）。』問：『百骸（全身骨骼）都潰散了，有一物鎮定長存，這是什麼境界？』禪師說：『不墮入無壞爛的境地。』問：『什麼是佛？』禪師說：『問錯了。』問：『什麼是無相道場？』禪師說：『門外排列著金剛（佛教護法神）。』

常州正勤院蘊禪師

是魏府韓氏的兒子，年幼出家，年老卻有孩童般的容顏。有僧人問：『禪師唱的是誰家的曲子？宗風（禪宗的風格）如何？』禪師說：『遠遠超出簫韶（古代樂曲）之外，六律（古代音律）怎麼能超過？』僧人說：『不能超過的境界是怎樣的？』禪師說：『聲音發出之前無法拍散，語句說完之後尋找不到軌跡。』問：『如何是正勤（精進修行）的道路？』禪師說：『泥深三尺。』僧人說：『如何才能到達？』禪師說：『阇黎（梵語，意為導師）從哪裡來？』問：『什麼是禪？』禪師說：『石頭上的蓮花，火中的泉水。』僧人說：『什麼是道？』禪師說：『楞伽峰（山名）頂上的一根草。』問：『禪和道相差多少？』禪師說：『泥人落入水中，木頭人來打撈。』晉天福年間圓寂，安葬在寺院旁邊。過了兩年，弟子們打開塔，看到全身依然完好，頭髮和指甲都長長了。於是火化，收取捨利（佛教聖物）和真骨，重新建造了塔。

襄州洞山瑞禪師

有僧人問：『道說有也有說無，這是什麼境界？』禪師說：『龍頭蛇尾，腰間佩著一把劍。』問：『什麼是無生曲？』禪師說：『還沒問就已經…』

【English Translation】 English version Who dwells here?' The Master said, 'Just tell the Ajari (Sanskrit term for teacher), but don't neglect Great Peace Mountain.'

Zen Master Chao of Baizhang in Hongzhou

Was from Haidong. A monk asked, 'Are the Zuyi (Patriarch's intention) and Jiaoyi (teaching's intention) the same or different?' The Master said, 'The golden rooster and jade rabbit listen, circling Mount Sumeru (sacred mountain in Buddhism).' Asked, 'When the sun sets in the western mountains, what is the scene in the forest?' The Master said, 'The cave is deep, the clouds emerge late; the stream is winding, the water flows slowly.' Asked, 'I am taking my leave today. If someone asks what Dharma the Abbot preaches, what should I tell them?' The Master said, 'Just say: On the summit of Great Hero Mountain (mountain where Shakyamuni Buddha often stayed), a tiger gives birth to a lion cub.'

The Abbot of Tianwang Monastery in Hongzhou

A monk asked, 'Who is the one who holds the sword within the country?' The Master said, 'The Heavenly King (guardian deity).' Asked, 'When the hundred bones are all scattered, what is the state when one thing remains eternally?' The Master said, 'It does not fall into decay or ruin.' Asked, 'What is Buddha?' The Master said, 'Wrong question.' Asked, 'What is the formless Bodhimanda (place of enlightenment)?' The Master said, 'Vajras (Buddhist protectors) are lined up outside the gate.'

Zen Master Yun of Zhengqin Monastery in Changzhou

Was the son of the Han family of Wei Prefecture. He left home at a young age and had the face of a child in old age. A monk asked, 'Whose tune does the Master sing? What is the matter of the Zongfeng (Zen school's style)?' The Master said, 'Far beyond the Xiaoshao (ancient music), how can the six laws (ancient musical scales) surpass it?' The monk said, 'What is the state of not surpassing?' The Master said, 'It cannot be scattered before the sound, and no trace can be found after the phrase.' Asked, 'What is the path of Zhengqin (diligent practice)?' The Master said, 'The mud is three feet deep.' The monk said, 'How can one reach it?' The Master said, 'Where does the Ajari (Sanskrit term for teacher) come from?' Asked, 'What is Zen?' The Master said, 'A lotus flower on a stone, a spring in the fire.' The monk said, 'What is the Tao?' The Master said, 'A blade of grass on the summit of Lanka Peak (mountain name).' Asked, 'How far apart are Zen and Tao?' The Master said, 'A mud man falls into the water, and a wooden man tries to save him.' He passed away in the Tianfu era of the Jin Dynasty and was buried next to the monastery. After two years, the disciples opened the stupa and saw that his whole body was still intact, and his hair and nails had grown long. So they cremated him, collected the Sarira (Buddhist relics) and true bones, and rebuilt the stupa.

Zen Master Rui of Dongshan in Xiangzhou

A monk asked, 'What is the state when the Tao is said to be both existent and non-existent?' The Master said, 'A dragon's head and a snake's tail, with a sword at the waist.' Asked, 'What is the song of non-birth?' The Master said, 'Before the question is asked, already...'

前。

京兆府三相和尚

僧問。如何是無縫塔。師曰。覓縫不得曰。如何是塔中人。師曰。對面不相見。問如何是西來意。師曰。雪覆孤峰白。殘照露瑕痕。

青林虔禪師法嗣

襄州萬銅山廣德延禪師

僧問。如何是和尚家風。師曰。山前人不住。山後人更忙。問如何是透法身句。師曰。無力登山水。茅戶絕知音。問如何是佛法大意。師曰。始嗟黃葉落。又見柳條青。問盡大地是個死屍。向甚麼處葬。師曰。北邙山下千丘萬丘。師不安。僧問。和尚患個甚麼。師曰。無思不墜的。曰恁么則。已知和尚病源也。師曰。你道老僧患甚麼。曰和尚忌口好。師便打。問如何是佛。師曰。畫戟門開見墜仙。僧后問悟空。畫戟門開見墜仙。意旨如何。空曰。直饒親見釋迦來。智者咸言不是佛。

襄州石門獻蘊禪師

京兆人也。初問青林。如何用心。得齊于諸聖。林仰面良久曰。會么。師曰。不會。林曰。去。無子用心處。師禮拜乃契悟。更不他游。遂作園頭。一日歸侍立次。林曰。子今日作甚麼來。師曰。種菜來。林曰。遍界是佛身。子向甚處種。師曰。金鋤不動土。靈苗在處生。林欣然。來日入園。喚蘊阇黎。師應喏。林曰。剩栽無影樹。留與後人看。師曰。若是無影樹。豈受栽邪

【現代漢語翻譯】現代漢語譯本

京兆府三相和尚

僧人問：『什麼是無縫塔？』三相和尚說：『找不到縫隙。』僧人說：『什麼是塔中人？』三相和尚說：『對面不相見。』問：『什麼是西來意（Bodhidharma（菩提達摩）從西方帶來的禪宗真意）？』三相和尚說：『雪覆蓋著孤立的山峰，一片潔白，殘陽照射顯露出細微的瑕疵。』

青林虔禪師法嗣

襄州萬銅山廣德延禪師

僧人問：『什麼是和尚的家風？』廣德延禪師說：『山前的人留不住，山後的人更忙碌。』問：『如何是透法身句（領悟法身的關鍵語句）？』廣德延禪師說：『無力攀登山水，茅屋裡沒有知音。』問：『什麼是佛法大意（Buddha-Dharma（佛法）的根本要義）？』廣德延禪師說：『開始感嘆黃葉飄落，又看見柳條返青。』問：『整個大地都是個死屍，應該埋葬在哪裡？』廣德延禪師說：『北邙山下，千丘萬丘都是墳墓。』廣德延禪師身體不適，僧人問：『和尚您得了什麼病？』廣德延禪師說：『沒有思慮就不會墮落。』僧人說：『既然這樣，我已經知道和尚您的病根了。』廣德延禪師說：『你說老僧我得了什麼病？』僧人說：『和尚您最好忌口。』廣德延禪師隨即打了僧人。問：『什麼是佛（Buddha）？』廣德延禪師說：『畫戟門打開，看見墜落的仙人。』僧人後來問悟空：『畫戟門打開，看見墜落的仙人』，這句話的含義是什麼？悟空說：『即使親眼看見釋迦（Sakyamuni（釋迦牟尼佛）) 佛陀到來，有智慧的人也會說那不是佛。』

襄州石門獻蘊禪師

京兆人。起初問青林禪師：『如何用心，才能與諸聖賢齊等？』青林禪師仰面良久，說：『會了嗎？』獻蘊禪師說：『不會。』青林禪師說：『去，沒有你用心的地方。』獻蘊禪師禮拜后，豁然開悟，從此不再四處遊歷，於是做了園頭（菜園負責人）。一天，獻蘊禪師回來侍立在青林禪師身旁，青林禪師問：『你今天做什麼去了？』獻蘊禪師說：『種菜去了。』青林禪師說：『遍界都是佛身（Buddha-body），你向哪裡種？』獻蘊禪師說：『金鋤不動土，靈苗到處生長。』青林禪師非常高興。第二天進入菜園，呼喚『蘊阇黎（Upadhyaya（親教師））』，獻蘊禪師應聲『喏』。青林禪師說：『多栽些無影樹，留給後人看。』獻蘊禪師說：『如果是無影樹，怎麼能栽種呢？』

【English Translation】 English version

Sanxiang (Three Aspects) Monk of Jingzhao Prefecture

A monk asked: 'What is a seamless pagoda?' The Master said: 'Cannot find a seam.' The monk said: 'What is the person inside the pagoda?' The Master said: 'Facing each other, yet not seeing each other.' Asked: 'What is the meaning of the Westward Transmission (Bodhidharma's（菩提達摩） transmission of Zen from the West)?' The Master said: 'Snow covers the solitary peak, white. The remaining light reveals traces of flaws.'

Dharma Successor of Zen Master Qinglin Qian

Zen Master Guangde Yan of Wantong Mountain in Xiangzhou

A monk asked: 'What is the family style of the Abbot?' The Master said: 'People in front of the mountain cannot stay, people behind the mountain are even busier.' Asked: 'What is the phrase that penetrates the Dharmakaya (Dharma-body)?' The Master said: 'Without the strength to climb mountains and waters, the thatched hut has no confidants.' Asked: 'What is the great meaning of the Buddha-Dharma（佛法）?' The Master said: 'First lamenting the falling of yellow leaves, then seeing the green of willow branches again.' Asked: 'The entire earth is a corpse, where should it be buried?' The Master said: 'Beneath Beimang Mountain, thousands and tens of thousands of mounds.' The Master was unwell. A monk asked: 'What is the Abbot suffering from?' The Master said: 'Without thought, there is no falling.' The monk said: 'In that case, I already know the source of the Abbot's illness.' The Master said: 'What illness do you say this old monk is suffering from?' The monk said: 'The Abbot should be mindful of his diet.' The Master then struck the monk. Asked: 'What is the Buddha（佛）?' The Master said: 'The painted halberd gate opens, seeing a fallen immortal.' Later, the monk asked Wukong: 'The painted halberd gate opens, seeing a fallen immortal,' what is the meaning of this? Wukong said: 'Even if you personally see Sakyamuni（釋迦牟尼佛） coming, the wise will all say that it is not the Buddha.'

Zen Master Xianyun of Shimen in Xiangzhou

A native of Jingzhao. Initially asked Zen Master Qinglin: 'How to use the mind to be equal to all the sages?' Zen Master Qinglin looked up for a long time and said: 'Do you understand?' Zen Master Xianyun said: 'I do not understand.' Zen Master Qinglin said: 'Go, there is no place for you to use your mind.' Zen Master Xianyun bowed and then attained enlightenment, and from then on, he no longer traveled elsewhere, and so he became the head gardener. One day, Xianyun returned and stood in attendance beside Zen Master Qinglin. Zen Master Qinglin asked: 'What did you do today?' Xianyun said: 'I went to plant vegetables.' Zen Master Qinglin said: 'The entire realm is the Buddha-body, where are you planting?' Xianyun said: 'The golden hoe does not move the soil, spiritual seedlings grow everywhere.' Zen Master Qinglin was very pleased. The next day, he entered the garden and called out 'Upadhyaya（親教師） Yun', Xianyun responded 'Yes'. Zen Master Qinglin said: 'Plant more shadowless trees, leave them for future generations to see.' Xianyun said: 'If it is a shadowless tree, how can it be planted?'

。林曰。不受栽且止。你曾見他枝葉么。師曰。不曾見。林曰。既不曾見。爭知不受栽。師曰。祇為不曾見。所以不受栽。林曰。如是如是。林將順寂。召師。師應諾。林曰。日轉西山後。不須取次安。師曰。雪滿金檀樹。靈枝萬古春。林曰。或有人問你金針線囊事。子道甚麼。師曰。若是毛羽相似者。某甲終不敢造次。初住南嶽蘭若。未幾遷夾山。道由潭州。時楚王馬氏出城延接。便問。如何是祖師西來大道。師曰。好大哥。御駕六龍千古秀。玉街排仗出金門。王大喜延入天冊府供養數日。方至夾山開堂。僧問。今日一會何異靈山。師曰。天垂寶蓋重重異。地涌金蓮葉葉新。曰未審將何法示人。師曰。無絃琴韻流沙界。清音普應大千機。問師唱誰家曲。宗風嗣阿誰。師曰。一曲宮商才品弄。辨寶還他碧眼胡。曰恁么則清流分洞下。滿月照青林去也。師曰。多子塔前分的意。至今異世度洪音。問如何是夾山正主。師曰。好手須知欒布作。韓光虛妄立功勛。問如何是西來意。師曰。玉璽不離天子手。金箱豈許外人知。問不落機關。請師便道。師曰。湛月迅機無可比。君今曾問幾人來。曰即今問和尚。師曰。好大哥。云綻不須藏九尾。恕君殘壽速歸丘。師以蠻夷作亂。遂離夾山。至襄州創石門寺。再振玄風。上堂。琉璃殿

【現代漢語翻譯】林道：『如果它不能被移植，那就停止吧。』你見過它的枝葉嗎？僧人回答：『不曾見過。』林道：『既然不曾見過，怎麼知道它不能被移植呢？』僧人回答：『正因為不曾見過，所以才不能被移植。』林道：『正是如此，正是如此。』林將要圓寂時，召見僧人。僧人應諾。林道：『太陽轉到西山之後，不要隨意安放。』僧人回答：『雪滿金檀樹，靈枝萬古春。』林道：『如果有人問你金針線囊（比喻禪宗心法）的事，你該怎麼說？』僧人回答：『如果是毛羽相似者（指見解相似的人），我不敢輕易造次。』他最初住在南嶽蘭若（寺廟），不久遷往夾山。路過潭州時，當時的楚王馬氏出城迎接，便問：『如何是祖師西來大道（達摩祖師從西方帶來的佛法真諦）？』僧人回答：『好大哥。御駕六龍千古秀，玉街排仗出金門。』楚王非常高興，延請他到天冊府供養數日，然後才到夾山開堂說法。僧人問：『今日的法會與靈山（釋迦牟尼佛說法之地）有何不同？』僧人回答：『天垂寶蓋重重異，地涌金蓮葉葉新。』僧人問：『不知您將用什麼法來開示眾人？』僧人回答：『無絃琴韻流沙界，清音普應大千機。』僧人問：『您唱的是誰家的曲調？宗風傳承自哪位祖師？』僧人回答：『一曲宮商才品弄，辨寶還他碧眼胡（指達摩祖師）。』僧人問：『既然如此，那麼清流就分向洞庭湖下，滿月照耀著青林去了。』僧人回答：『多子塔前分的意，至今異世度洪音。』僧人問：『如何是夾山正主？』僧人回答：『好手須知欒布作，韓光虛妄立功勛。』僧人問：『如何是西來意（達摩祖師西來的真正目的）？』僧人回答：『玉璽不離天子手，金箱豈許外人知。』僧人問：『不落入任何機關（不使用任何技巧），請您直說。』僧人回答：『湛月迅機無可比，君今曾問幾人來？』僧人問：『現在就問和尚您。』僧人回答：『好大哥。云綻不須藏九尾，恕君殘壽速歸丘。』因為蠻夷作亂，僧人離開了夾山，到襄州建立石門寺，再次振興禪風。上堂說法：『琉璃殿』

【English Translation】 Lin said, 'If it cannot be transplanted, then stop.' Have you seen its branches and leaves?' The monk replied, 'I have not seen them.' Lin said, 'Since you have not seen them, how do you know it cannot be transplanted?' The monk replied, 'Precisely because I have not seen them, it cannot be transplanted.' Lin said, 'So it is, so it is.' When Lin was about to pass away, he summoned the monk. The monk acknowledged. Lin said, 'After the sun turns to the western mountains, do not place it casually.' The monk replied, 'Snow fills the golden sandalwood tree, the spiritual branches are eternally spring.' Lin said, 'If someone asks you about the golden needle and thread bag (a metaphor for the essence of Chan Buddhism), what would you say?' The monk replied, 'If they are similar in feathers and fur (referring to people with similar views), I would not dare to act rashly.' He initially resided in Nan Yue's Lanruo (temple), and soon moved to Jiashan. When passing through Tanzhou, the then King Ma of Chu came out of the city to greet him and asked, 'What is the great path of the Patriarch's coming from the West (the true essence of Buddhism brought by Bodhidharma from the West)?' The monk replied, 'Good brother. The imperial carriage with six dragons is eternally beautiful, the jade street is lined with guards coming out of the golden gate.' The King of Chu was very happy and invited him to the Tian Ce Mansion for several days of offerings before he went to Jiashan to preach. A monk asked, 'How is today's Dharma assembly different from Ling Mountain (the place where Shakyamuni Buddha preached)?' The monk replied, 'The heavenly canopy hangs differently layer upon layer, golden lotuses spring from the earth, each leaf is new.' The monk asked, 'I wonder what Dharma you will use to enlighten the people?' The monk replied, 'The sound of a stringless zither flows through the realm of shifting sands, the pure sound universally responds to the myriad opportunities of the great thousand worlds.' The monk asked, 'Whose tune are you singing? Whose ancestral style are you inheriting?' The monk replied, 'A tune of palace and commerce is skillfully played, to recognize the treasure, one must rely on the blue-eyed barbarian (referring to Bodhidharma).' The monk asked, 'If that is so, then the clear stream flows down to Dongting Lake, and the full moon shines on the green forest.' The monk replied, 'The intention divided before the Many Sons Pagoda, still delivers the great sound to save the world in different ages.' The monk asked, 'What is the true master of Jiashan?' The monk replied, 'A good hand must know the work of Luan Bu, Han Guang falsely establishes merit.' The monk asked, 'What is the meaning of the coming from the West (the true purpose of Bodhidharma's coming from the West)?' The monk replied, 'The jade seal never leaves the emperor's hand, how can the golden box be allowed to be known by outsiders?' The monk asked, 'Without falling into any traps (without using any techniques), please speak directly.' The monk replied, 'The clear moon and swift opportunity are incomparable, how many people have you asked today?' The monk asked, 'I am asking the monk now.' The monk replied, 'Good brother. The cloud blossoms do not need to hide the nine tails, forgive your remaining life and quickly return to the mound.' Because of the rebellion of the barbarians, the monk left Jiashan and founded Shimen Temple in Xiangzhou, revitalizing the Chan style again. Ascending the hall to preach: 'The Crystal Palace'

上。光輝而日日無私。七寶山中。晃耀而頭頭有據。泥牛運步。木馬嘶聲。野老謳歌。樵人舞袖太陽路上。古曲玄音。林下相逢。更有何事。僧問。月生雲際時如何。師曰。三個孩兒抱華鼓。好大哥。莫來攔我毬門路。問如何是和尚家風。師曰。常騎駿馬驟高樓。鐵鞭指盡胡人路。問如何是石門境。師曰。遍界黃金無異色。往來遊子罷追尋。曰如何是境中人。師曰。無相不居凡聖位。經行鳥道沒蹤由。問猛虎當軒時如何。師曰。性命不存。曰。恁么則遭他毒手。師曰。一恁咬嚼。問如何是凈土中人。師曰。披毛游火聚。戴角混塵泥。問道界無窮際。通身絕點痕時如何。師曰。渺渺白雲漫雪岳。轉身玄路莫遲遲。曰未審。轉身路在甚麼處。師曰。石人舉手分明記。萬年枯骨笑時看。問如如不動時如何。師曰。有甚麼了日。曰如何即是。師曰。石戶非關鎖。般若寺遭焚。有人問曰。既是般若。為甚麼被火燒。師曰。萬里一條鐵。師應機多雲好大哥。時稱大哥和尚。

韶州龍光諲禪師

僧問。人王與法王相見時如何。師曰。越國君王曾按劍。龍光一句不曾虧。上堂。良久曰。不煩。珍重。問如何是西來意。師曰。胡風一扇。漢地成規。問撥塵見佛時如何。師拊掌顧視。問如何是龍光一句。師曰。不空罥索。曰學

【現代漢語翻譯】現代漢語譯本上。光明普照且每日無私。（太陽）七寶山中，光芒四射，處處有據。（七寶山）泥牛緩緩行走，木馬發出嘶鳴。（泥牛、木馬比喻虛幻不實）鄉野老翁歌唱，樵夫揮舞衣袖。（野老、樵人比喻自在之人）太陽照耀的路上，是古老而玄妙的聲音。林間相逢，還有什麼事呢？僧人問：『月亮從雲中升起時如何？』禪師說：『三個孩童抱著華麗的鼓，好大哥，不要來阻攔我踢球的路。』問：『如何是和尚的家風？』禪師說：『常騎著駿馬奔馳在高樓上，揮動鐵鞭指明征討胡人的道路。』問：『如何是石門的境界？』禪師說：『遍地黃金沒有異色，來往的遊子停止追尋。』問：『如何是境界中的人？』禪師說：『不執著于凡聖的地位，行走在鳥道上沒有軌跡。』問：『猛虎擋在門前時如何？』禪師說：『性命不保。』問：『既然如此，豈不是要遭受它的毒手？』禪師說：『任它咬嚼。』問：『如何是凈土中的人？』禪師說：『披著毛在火堆中游走，頭戴著角混跡于塵土中。』問：『問道的境界到了無窮無盡，通身上下沒有一點痕跡時如何？』禪師說：『茫茫白雲覆蓋著雪山，轉身走上玄妙的道路不要遲疑。』問：『請問，轉身的道路在什麼地方？』禪師說：『石人舉手分明地記著，萬年枯骨笑著看。』問：『如如不動時如何？』禪師說：『有什麼了結的日子？』問：『如何才是如如不動？』禪師說：『石戶並非用鎖鎖住，般若寺遭遇焚燒。』有人問：『既然是般若（prajna，智慧），為什麼會被火燒？』禪師說：『萬里一條鐵。』禪師隨機應答，多說『好大哥』，當時人稱他為大哥和尚。韶州龍光諲禪師僧人問：『人王（human king，人間的君王）與法王（dharma king，佛）相見時如何？』禪師說：『越國的君王曾經按劍，龍光（Longguang，禪師名號）的一句話不曾虧損。』禪師上堂說法，良久后說：『不煩，珍重。』問：『如何是西來意（patriarchal intention from the west，達摩祖師西來的本意）？』禪師說：『胡人的風扇動一下，漢地的規矩就形成了。』問：『撥開塵土見到佛時如何？』禪師拍手顧視。問：『如何是龍光（Longguang，禪師名號）的一句話？』禪師說：『不空罥索（Amoghapasa，觀音菩薩的法器）。』問：『學

【English Translation】 English version Above. Shining and selfless every day. (Sun) In the Seven Treasure Mountain, it shines brightly and everything is based on evidence. (Seven Treasure Mountain) The clay ox moves slowly, and the wooden horse neighs. (Clay ox and wooden horse are metaphors for illusion) The old man in the countryside sings, and the woodcutter waves his sleeves. (Old man and woodcutter are metaphors for free people) On the road illuminated by the sun, there are ancient and mysterious sounds. Meeting in the forest, what else is there? A monk asked: 'What is it like when the moon rises from the clouds?' The Zen master said: 'Three children are holding gorgeous drums, good brother, don't block my way to kick the ball.' Asked: 'What is the style of a monk's family?' The Zen master said: 'Often riding a steed and galloping on tall buildings, waving an iron whip to point out the road to conquer the barbarians.' Asked: 'What is the realm of the Stone Gate?' The Zen master said: 'Gold everywhere has no different color, and the wandering travelers stop chasing.' Asked: 'What is the person in the realm?' The Zen master said: 'Without attachment to the position of ordinary or holy, walking on the bird path without a trace.' Asked: 'What if a tiger blocks the door?' The Zen master said: 'Life is not guaranteed.' Asked: 'If so, wouldn't he suffer his poisonous hands?' The Zen master said: 'Let it chew.' Asked: 'What is the person in the Pure Land?' The Zen master said: 'Walking through the fire with fur, wearing horns and mixing in the dust.' Asked: 'What if the realm of asking the Tao reaches infinity, and there is no trace on the whole body?' The Zen master said: 'The vast white clouds cover the snow mountain, turn around and embark on the mysterious road without delay.' Asked: 'May I ask, where is the road to turn around?' The Zen master said: 'The stone man raises his hand and remembers clearly, and the bones of ten thousand years laugh when they see it.' Asked: 'What is it like when it is like this?' The Zen master said: 'What is the day of completion?' Asked: 'How is it like this?' The Zen master said: 'The stone door is not locked, and the Prajna Temple was burned down.' Someone asked: 'Since it is prajna (prajna, wisdom), why was it burned by fire?' The Zen master said: 'Ten thousand miles of iron.' The Zen master responded to the occasion and said 'Good brother' a lot, and people at that time called him Brother Monk. Zen Master Longguang Yin of Shaozhou A monk asked: 'What is it like when the human king (human king) meets the Dharma king (dharma king, Buddha)?' The Zen master said: 'The king of Yue once pressed his sword, and Longguang's (Longguang, Zen master's name) words have never been damaged.' The Zen master went to the hall to preach, and after a long time, he said: 'Don't bother, take care.' Asked: 'What is the patriarchal intention from the west (patriarchal intention from the west, Bodhidharma's original intention from the west)?' The Zen master said: 'The wind of the Hu people fans, and the rules of the Han land are formed.' Asked: 'What is it like to see the Buddha when you clear the dust?' The Zen master clapped his hands and looked around. Asked: 'What is Longguang's (Longguang, Zen master's name) sentence?' The Zen master said: 'Amoghapasa (Amoghapasa, Avalokitesvara's instrument).' Asked: 'Learn'

人不會。師曰。唵問。如何是極則為人處。師曰。慇勤囑付後來人。問賓頭盧一身。為甚麼赴四天下供。師曰。千江同一月。萬戶盡逢春。遂有偈曰。龍光山頂寶月輪。照耀乾坤爍暗云。尊者不移元一質。千家影現萬家春。

郢州芭蕉和尚

僧問。十二時中如何用心。師曰。攏揔一木盆。問如何是道。師曰。或橫三。或豎五。曰如何是道中人。師曰。罷舉雲中信。半夜太陽輝。

定州石藏慧炬禪師

僧問。如何是西來意。師曰。樹帶滄浪色。山橫一抹青。問如何是伽藍。師曰。祇這是。曰如何是伽藍中人。師曰。作么作么。曰忽遇客來。將何祇待。師曰。喫茶去。

白水仁禪師法嗣

京兆府重云智暉禪師

咸秦高氏子。總角之歲。好游佛宇。誓志出家。父母不能止。禮圭峰溫禪師剃度。后謁白水。獨領微言。潛通秘鍵。尋回洛。卜于中灘。創溫室院。常施水給藥為事。有比丘患白癩。眾惡之。唯師與之摩洗如常。俄有神光異香。既而訝之。遂失所在。遺瘡痂馨香酷烈。遂聚而塑觀音像以藏之。師后忽欲歸終南圭峰舊居。一日閑步巖岫間。如常寢處。倏睹摩衲數珠。銅瓶棕笠。觸之即壞。謂侍者曰。此吾前身道具耳。就茲建寺。以酬宿因。當剃草間。有祥雲蔽日。屯于峰頂

【現代漢語翻譯】現代漢語譯本僧人問：『人不會怎樣？』禪師說：『我問你，什麼是達到極致的為人處世之道？』禪師說：『殷切地囑咐後來的人。』僧人問：『賓頭盧（Pindola，十六羅漢之一）一個身體，為什麼能到四天下接受供養？』禪師說：『千條江河映照同一個月亮，萬戶人家都沐浴在春光之中。』於是作偈說：『龍光山頂寶月輪，照耀乾坤爍暗云。尊者不移元一質，千家影現萬家春。』

郢州芭蕉和尚

僧人問：『十二時中（一天之中）如何用心？』禪師說：『籠統地用一個木盆。』問：『如何是道？』禪師說：『或者橫三，或者豎五。』問：『如何是道中人？』禪師說：『停止傳遞雲中的資訊，半夜裡太陽放光輝。』

定州石藏慧炬禪師

僧人問：『如何是西來意（Bodhidharma達摩祖師從西方帶來的禪宗真意）？』禪師說：『樹帶著滄浪的顏色，山橫著一抹青翠。』問：『如何是伽藍（Sangharama，寺院）？』禪師說：『這就是。』問：『如何是伽藍中人？』禪師說：『作什麼？作什麼？』問：『忽然有客人來，將用什麼招待？』禪師說：『喫茶去。』

白水仁禪師法嗣

京兆府重云智暉禪師

是咸秦高氏的兒子，童年時就喜歡遊覽寺廟，立志出家，父母無法阻止。拜圭峰溫禪師剃度。后拜訪白水禪師，獨自領悟了精微的語言，暗中通曉了秘密的關鍵。之後回到洛陽，在中灘選擇地方，建立了溫室院，經常施捨水和藥物。有個比丘患了白癩病，眾人都厭惡他，只有禪師像平常一樣為他按摩清洗。忽然有神光和奇異的香味，之後感到驚訝，就失去了他的軌跡。遺留下來的瘡痂馨香非常濃烈，於是聚集起來塑造觀音像來藏它。禪師後來忽然想回到終南圭峰舊居。一天在山巖間閑逛，像平常一樣睡覺的地方，忽然看到摩衲（monk，僧侶）的數珠（rosary，念珠）、銅瓶、棕笠（palm-fiber hat，棕櫚葉斗笠），觸碰它們就壞了。告訴侍者說：『這是我前身的用具啊。』就在這裡建造寺廟，來酬謝宿世的因緣。當剃草的時候，有祥雲遮蔽太陽，聚集在山峰頂上。

【English Translation】 English version A monk asked: 'What is it that a person won't do?' The Master said: 'I ask you, what is the ultimate way to conduct oneself?' The Master said: 'Earnestly instruct those who come after.' A monk asked: 'Pindola (one of the Sixteen Arhats) with one body, why does he go to the four continents to receive offerings?' The Master said: 'A thousand rivers reflect the same moon, ten thousand households all encounter spring.' Then he composed a verse saying: 'On the peak of Dragon Light Mountain, a precious moon wheel, shines upon the universe, dispelling dark clouds. The Venerable One does not move from his original essence, a thousand homes reflect his image, ten thousand homes greet the spring.'

Yingzhou (郢州) Ba Jiao (芭蕉) Zen Master

A monk asked: 'How should one apply the mind throughout the twelve periods of the day (all day long)?' The Master said: 'Enclose everything in one wooden basin.' Asked: 'What is the Dao (the Way)?' The Master said: 'Sometimes horizontal three, sometimes vertical five.' Asked: 'What is a person of the Dao?' The Master said: 'Stop sending messages in the clouds, at midnight the sun shines brightly.'

Dingzhou (定州) Shizang Huiju (石藏慧炬) Zen Master

A monk asked: 'What is the meaning of the Westward Transmission (Bodhidharma's intention in bringing Zen from the West)?' The Master said: 'The trees carry the color of the Canglang (滄浪) River, the mountains lie horizontally with a touch of green.' Asked: 'What is a Sangharama (monastery)?' The Master said: 'This is it.' Asked: 'What is a person in the Sangharama?' The Master said: 'What to do? What to do?' Asked: 'If a guest suddenly arrives, how should we treat him?' The Master said: 'Go have tea.'

Dharma Successor of Baishui Ren (白水仁) Zen Master

Chongyun Zhihui (重云智暉) Zen Master of Jingzhao Prefecture (京兆府)

He was a son of the Gao family of Xianqin (咸秦). From a young age, he loved to visit temples and vowed to leave home. His parents could not stop him. He was tonsured by Zen Master Guifeng Wen (圭峰溫). Later, he visited Baishui (白水) Zen Master, and alone understood the subtle words, secretly comprehending the secret key. Afterwards, he returned to Luoyang (洛陽), selected a place in Zhongtan (中灘), and founded the Wenshi (溫室) Hermitage, often giving water and medicine. There was a Bhiksu (monk) suffering from white leprosy, whom the crowd detested. Only the Master massaged and washed him as usual. Suddenly, there was divine light and a strange fragrance. Then, surprised, he lost track of him. The scabs left behind were intensely fragrant. So they gathered them and sculpted a Guanyin (Avalokiteśvara) image to store them. Later, the Master suddenly wanted to return to his old residence at Guifeng (圭峰) in Zhongnan (終南) Mountain. One day, while strolling among the mountain rocks, in a place where he usually slept, he suddenly saw a monk's rosary, copper bottle, and palm-fiber hat. Touching them, they crumbled. He told his attendant: 'These are my tools from a previous life.' He built a temple here to repay his past karma. When clearing the grass, auspicious clouds covered the sun, gathering at the peak.

。久而不散。因目為重雲山。猛獸皆自引去。及塞龍潭以通徑。龍亦他徙。後唐明宗賜額曰長興。學侶臻萃。上堂。僧問。如何是歸根得旨。師曰。早是忘卻不憶塵生。曰如何是隨照失宗。師曰。家遭劫賊。問。不憶塵生。如何是進身一路。師曰。足下已生草。前程萬丈坑。問要路坦然。如何踐履。師曰。我若指。汝則東西南北去也。問如何是重云秤。師曰。任將天下勘。問如何是截鐵之言。師曰。寧死不犯。問如何是迦葉親聞底事。師曰。重云記不得。問如何是重云境。師曰。四時花蔟蔟。三冬異草青。師闡法四十餘年。節度使王彥超微時常從師游。欲為沙門。師熟視曰。汝世緣深。當爲我家垣墻。王公後果鎮永興。申弟子禮。師將順世。先與王公言別。囑護法門。王公泣曰。師忍棄弟子乎。師笑曰。借千年亦一別耳。及歸書偈示眾曰。我有一間舍。父母為修蓋。住來八十年。近來覺損壞。早擬移別處。事涉有憎愛。待他摧毀時。彼此無妨礙。乃跏趺而逝。塔于本山。

杭州瑞龍院幼璋禪師

唐相國夏侯孜之猶子也。大中初。伯父司空出鎮廣陵。師方七歲。游慧照寺聞誦法華。志求出家。伯父初不允。因師絕飲食。不得已而許之。師慧遠禪師。后游諸禪會薯山。白水。咸受心訣。咸通十三年至江陵。騰

【現代漢語翻譯】現代漢語譯本：很久都沒有消散，因此被命名為重雲山（山名）。猛獸都自行離開了。等到堵塞了龍潭來開通道路，龍也遷移到別處去了。後唐明宗賜額名為長興（寺名）。學佛的人聚集。上堂時，有僧人問：『如何是歸根得旨？』師父說：『早已經忘卻，不記得塵埃產生了。』問：『如何是隨照失宗？』師父說：『家遭劫賊。』問：『不記得塵埃產生，如何是進身的一條路？』師父說：『腳下已經生草，前程是萬丈深坑。』問：『要路坦然，如何踐行？』師父說：『我如果指給你，你就會東西南北地亂跑了。』問：『如何是重云秤？』師父說：『任憑你用來衡量天下。』問：『如何是截鐵之言？』師父說：『寧死也不違犯。』問：『如何是迦葉（佛陀十大弟子之一，以頭陀第一著稱）親耳聽聞的事情？』師父說：『重云記不得了。』問：『如何是重云境？』師父說：『四時花朵簇擁，三冬奇異的草也青綠。』師父闡述佛法四十多年。節度使王彥超（人名）年輕時常跟隨師父遊玩，想要出家為僧。師父仔細地看著他說：『你的世俗緣分很深，應當做我家的屏障。』王公後來果然鎮守永興（地名），以弟子的禮節對待師父。師父將要圓寂，先與王公告別，囑咐他護持佛法。王公哭泣著說：『師父忍心拋棄弟子嗎？』師父笑著說：『即使借千年，也終究要分別啊。』等到回去后，寫下偈語給眾人看：『我有一間屋舍，父母為我修建。住在這裡八十年，最近覺得它損壞了。早就打算搬到別處，事情牽涉到憎恨和喜愛。等到它摧毀的時候，彼此都沒有妨礙。』於是結跏趺坐而逝世，塔建在本山。杭州瑞龍院幼璋禪師（人名）是唐朝宰相夏侯孜（人名）的侄子。大中（唐宣宗年號）初年，伯父司空（官名）出鎮廣陵（地名）。禪師七歲時，在慧照寺（寺名）聽到誦讀《法華經》，立志出家。伯父起初不同意，因為禪師絕食，不得已才答應了他。禪師師從慧遠禪師（人名），後來遊歷各禪宗寺廟薯山（山名）、白水（地名），都受到了心法傳授。咸通（唐懿宗年號）十三年到達江陵（地名），

【English Translation】 English version: It did not dissipate for a long time, hence it was named Chongyun Mountain (Mountain Name). Fierce beasts all withdrew on their own. When the Dragon Pool was blocked to open a path, the dragon also migrated elsewhere. Emperor Mingzong of the Later Tang Dynasty bestowed the name Changxing (Temple Name). Buddhist practitioners gathered. During the Dharma talk, a monk asked: 'What is returning to the root and attaining the essence?' The Master said: 'You have long forgotten, not remembering the arising of dust.' Asked: 'What is losing the principle by following the illumination?' The Master said: 'The house has been robbed.' Asked: 'Not remembering the arising of dust, what is the path of advancement?' The Master said: 'Grass has already grown under your feet, the future is a bottomless pit.' Asked: 'The essential path is clear, how to practice it?' The Master said: 'If I point it out to you, you will run around east, west, north, and south.' Asked: 'What is the Chongyun scale?' The Master said: 'Let it be used to measure the world.' Asked: 'What is the word that cuts iron?' The Master said: 'Rather die than violate it.' Asked: 'What is the matter that Kashyapa (One of the ten major disciples of the Buddha, known for being the foremost in ascetic practices) personally heard?' The Master said: 'Chongyun cannot remember.' Asked: 'What is the realm of Chongyun?' The Master said: 'Flowers cluster in all four seasons, and strange grasses are green in the three winter months.' The Master expounded the Dharma for more than forty years. Wang Yanchao (Person Name), the military governor, often followed the Master in his youth and wanted to become a monk. The Master looked at him carefully and said: 'Your worldly affinities are deep, you should be the wall of my house.' Prince Wang later indeed guarded Yongxing (Place Name) and treated the Master with the respect of a disciple. When the Master was about to pass away, he first bid farewell to Prince Wang and instructed him to protect the Dharma. Prince Wang wept and said: 'Is the Master willing to abandon his disciple?' The Master smiled and said: 'Even if we borrow a thousand years, there will eventually be a separation.' After returning, he wrote a verse for the assembly: 'I have a house, built by my parents. I have lived here for eighty years, and recently I feel it is damaged. I have long planned to move elsewhere, but the matter involves hatred and love. When it is destroyed, there will be no hindrance to each other.' Then he sat in the lotus position and passed away. The stupa was built on this mountain. Zen Master Youzhang (Person Name) of Ruilong Temple in Hangzhou Was the nephew of Xiahou Zi (Person Name), the Tang Dynasty Chancellor. In the early years of Dazhong (Reign era of Emperor Xuanzong of Tang), his uncle Sikong (Official Title) was stationed in Guangling (Place Name). When the Master was seven years old, he heard the recitation of the Lotus Sutra at Huizhao Temple (Temple Name) and resolved to become a monk. His uncle initially disagreed, but because the Master stopped eating, he had no choice but to agree. The Master studied under Zen Master Huiyuan (Person Name), and later traveled to various Zen monasteries, Shushan (Mountain Name) and Baishui (Place Name), where he received the transmission of the mind-seal. In the thirteenth year of Xiantong (Reign era of Emperor Yizong of Tang), he arrived in Jiangling (Place Name),

騰和尚囑之曰。汝往天臺。尋靜而棲。遇安即止。已而又值憨憨和尚。撫而記曰。汝卻後四十年。有巾子山下菩薩王于江南。當此時吾道昌矣。尋抵天臺山。于靜安鄉創福唐院。乃契騰騰之言。又住隱龍院。中和四年。浙東饑疫。師于溫臺明三郡。收瘞遺骸。時謂悲增大士。雪峰嘗往見之。遺棕櫚拂子而去。天祐三年。錢尚父遣使童建。赍衣服香藥入山。致請至府庭。署志德大師。館于功臣堂。日親問法。師請。每年于天臺山。建金光明道場。諸郡黑白大會。逾月而散。(光明大會始於師也)將辭歸山。王加戀慕。于府城建瑞龍院。(文穆王改為寶山院)延請開法。時禪門興盛。斯則憨憨懸記應矣。上堂。老僧頃年遊歷江外嶺南荊湖。但有知識叢林。無不參問來。蓋為今日與諸人聚會。各要知個去處。然諸方終無異說。祇教當人歇卻狂心。休從他覓。但隨方任真。亦無真可任。隨時受用。亦無時可用。設垂慈苦口。且不可呼晝作夜。更饒善巧。終不能指東為西。脫或能爾。自是神通作怪。非幹我事。若是學語之流。不自省己知非。直欲向空里採花。波中取月。還著得心力么。汝今各且退思。忽然肯去。始知瑞龍老漢事不獲已。迂迴太甚。還肯么。時有僧問。如何是瑞龍境。師曰。道汝不見得么。曰如何是境中人。師曰

【現代漢語翻譯】現代漢語譯本：騰和尚囑咐他說：『你前往天臺山，尋找清靜的地方居住，遇到『安』這個字的地方就停下來。』後來又遇到憨憨和尚，撫摸著他說：『你往後四十年，有巾子山下的菩薩王在江南出現，到那時我的道法就興盛了。』於是到達天臺山，在靜安鄉建立了福唐院，應驗了騰和尚的話。又住在隱龍院。中和四年，浙東發生饑荒和瘟疫，大師在溫州、臺州、明州三郡，收埋暴露的屍骸，當時人們稱他為悲增大士（具有廣大悲心的人）。雪峰禪師曾經前去拜訪他，留下棕櫚拂塵離去。天祐三年，錢尚父（錢镠）派遣使者童建，帶著衣服和香藥入山，恭請大師到府衙，授予『志德大師』的稱號，安置在功臣堂，每天親自請教佛法。大師請求每年在天臺山建立金光明道場（誦持《金光明經》的場所），各郡的僧俗信眾大會，超過一個月才解散（光明大會從大師開始）。將要告辭回山時，錢镠非常戀慕，在府城建造了瑞龍院（文穆王錢元瓘改為寶山院），邀請大師開壇講法。當時禪門非常興盛，這正是憨憨和尚懸記應驗了。上堂說法時，大師說：『老僧我早年遊歷江外、嶺南、荊湖等地，只要有知識的叢林（寺院），沒有不參訪請教的。這都是爲了今天和各位聚會，各自要知道一個去處（歸宿）。然而各方最終沒有不同的說法，只是教人放下狂妄的心，不要向外尋求。只要隨順自然，任其本真，也沒有什麼真可任。隨時受用，也沒有什麼時可用。即使苦口婆心地勸說，也不可指鹿為馬。縱然再善於巧辯，終究不能指東為西。如果真的能這樣，那是神通在作怪，與我無關。如果是學語的流輩，不反省自己，不知自己的錯誤，只想在空中採花，在水中撈月，難道能用得上心力嗎？你們現在各自退回去思考。如果忽然肯去（明白），才知道瑞龍老漢我這樣做是不得已，迂迴得太厲害了。肯嗎？』當時有僧人問：『如何是瑞龍境？』大師說：『難道你沒見到嗎？』僧人說：『如何是境中人？』大師說……（原文未完）

【English Translation】 English version: Venerable Teng instructed him, saying, 'Go to Tiantai Mountain, find a quiet place to dwell, and stop where you encounter the character 'An' (peace).』 Later, he met Venerable Hanhan, who stroked him and prophesied, 'Forty years from now, a Bodhisattva King from beneath Jinzi Mountain will appear in Jiangnan. At that time, my Dharma will flourish.' Subsequently, he arrived at Tiantai Mountain and established Futang Monastery in Jing'an Township, fulfilling Venerable Teng's words. He also resided at Yinlong Monastery. In the fourth year of Zhonghe (884 CE), there was famine and plague in eastern Zhejiang. The master collected and buried exposed corpses in the three prefectures of Wenzhou, Taizhou, and Mingzhou. At that time, he was called 'Greatly Compassionate Bodhisattva'. Xuefeng Chan Master once visited him, leaving a palm-leaf whisk before departing. In the third year of Tianyou (906 CE), Qian Shangfu (Qian Liu) dispatched envoy Tong Jian, bringing robes, incense, and medicine into the mountains, respectfully inviting the master to the government office. He was bestowed the title 'Master Zhilde' and housed in the Hall of Meritorious Officials, personally inquiring about the Dharma daily. The master requested that a Golden Light Dharma Assembly (a place for reciting the Golden Light Sutra) be established annually at Tiantai Mountain, with gatherings of monks, nuns, and laypeople from various prefectures, dispersing after more than a month (the Golden Light Assembly began with the master). When about to bid farewell and return to the mountain, Qian Liu was deeply attached to him and built Ruilong Monastery in the prefectural city (later renamed Baoshan Monastery by King Wenmu Qian Yuanguan), inviting the master to open the Dharma. At that time, the Chan school was flourishing, which was the fulfillment of Venerable Hanhan's prophecy. During an assembly, the master said, 'This old monk traveled to Jiangwai, Lingnan, Jinghu, and other places in his early years. Wherever there were knowledgeable monasteries, I visited and inquired. This is all for the sake of gathering with you all today, so that each of you may know a destination (a place to return to). However, all places ultimately have no different teachings, only teaching people to put down their wild minds and not seek externally. Just follow the natural way, let it be true, and there is nothing true to rely on. Enjoy it at any time, and there is no time to use. Even if you persuade with earnest words, you must not call a deer a horse. Even if you are good at sophistry, you cannot point east as west. If you can really do this, it is the supernatural power that is doing the trick, which has nothing to do with me. If you are a follower of words, do not reflect on yourself, do not know your mistakes, and only want to pick flowers in the air and catch the moon in the water, can you use your mind?' Now you all go back and think about it. If you suddenly agree (understand), you will know that I, the old man of Ruilong, have no choice but to do this, and it is too roundabout. Do you agree?' At that time, a monk asked, 'What is the realm of Ruilong?' The master said, 'Haven't you seen it?' The monk said, 'What is the person in the realm?' The master said... (original text incomplete)

。後生可畏。問廓然無雲。如何是中秋月。師曰。最好是無雲。曰恁么則一輪高掛。萬國同觀去也。師曰。捏目之子難與言。天成二年丁亥四月。乞墳塔于尚父。父命陸仁璋。于西關選勝地。建塔創院。改天臺隱龍為隱跡塔畢。師入府庭辭尚父。囑以護法。剋期順寂。尚父悲悼遣僧正集在城宿德。迎引入塔。

白馬儒禪師法嗣

興元府青剉山如觀禪師

僧問。如何是和尚家風。師曰。無底籃子拾生菜。問如何是青剉境。師曰。三冬華木秀九夏雪霜飛。

龍牙遁禪師法嗣

潭州報慈藏嶼匡化禪師

僧問。心眼相見時如何。師曰。向汝道甚麼。問如何是實見處。師曰。絲毫不隔。曰恁么則見也。師曰。南泉甚好去處。問如何是西來意。師曰。昨夜三更送過江。問臨機便用時如何。師曰。海東有果樹頭心。問如何是。真如佛性。師曰。阿誰無。問如何是向上一路。師曰。郴連道永。問和尚年多少。師曰。秋來黃葉落。春到。便開花。問僧。甚處來。曰臥龍來。師曰。在彼多少時。曰經冬過夏。師曰。龍門無宿客。為甚麼在彼許多時。曰師子窟中無異獸。師曰。汝試作師子吼看。曰某甲若作師子吼。即無和尚。師曰。念汝新到。放汝三十棒。問如何是湖南境。師曰。艛船戰棹。曰還許學

【現代漢語翻譯】現代漢語譯本：『後生可畏』（年輕人值得敬畏）。

有人問：『廓然無雲』（天空晴朗沒有云彩）時，什麼是中秋的月亮？

老師說：『最好是沒有云彩。』

那人說：『這樣說來，就是一輪明月高高掛起，天下萬國共同觀賞了。』

老師說：『眼睛有毛病的人，難以與他談論。』

天成二年丁亥四月，老師向上父請求墓地和佛塔。上父命令陸仁璋在西關選擇勝地，建造佛塔和寺院，將天臺山的隱龍寺改為隱跡塔。佛塔建成后，老師進入府庭告別上父，囑咐他護持佛法，約定日期安然圓寂。上父非常悲痛，派遣僧正召集城中德高望重的僧人，迎接老師的遺體進入佛塔。

白馬儒禪師的法嗣

興元府青剉山的如觀禪師

有僧人問：『什麼是和尚的家風？』

老師說：『用沒有底的籃子去撿生菜。』

有人問：『什麼是青剉山的境界？』

老師說：『三冬時節花木繁茂，九夏天時雪霜飛舞。』

龍牙遁禪師的法嗣

潭州報慈藏嶼匡化禪師

有僧人問：『心眼相見時是什麼樣的？』

老師說：『我能對你說些什麼呢？』

有人問：『什麼是真正見性的地方？』

老師說：『沒有絲毫間隔。』

那人說：『這樣說來，就是見性了。』

老師說：『南泉（指南泉普愿禪師）是個很好的去處。』

有人問：『什麼是西來意（達摩祖師從西天來到東土的意旨）？』

老師說：『昨夜三更時分送過江。』

有人問：『臨機應變時如何運用？』

老師說：『海東有果樹的樹頭和樹心。』

有人問：『什麼是真如佛性？』

老師說：『誰沒有？』

有人問：『什麼是向上一路？』

老師說：『郴州（地名）到連州（地名）的路很長。』

有人問：『和尚您多少歲了？』

老師說：『秋天來了黃葉飄落，春天到了就開花。』

老師問一個僧人：『從哪裡來？』

僧人說：『從臥龍寺來。』

老師說：『在那裡待了多久？』

僧人說：『經過了冬天和夏天。』

老師說：『龍門沒有久留的客人，為什麼你在那裡待了這麼久？』

僧人說：『獅子的洞穴里沒有其他的野獸。』

老師說：『你試著作一聲獅子吼給我聽聽。』

僧人說：『如果我作獅子吼，就沒有和尚了。』

老師說：『念在你剛來，放你三十棒。』

有人問：『什麼是湖南的境界？』

老師說：『樓船戰艦。』

那人問：『還允許學習』

【English Translation】 English version: 'The younger generation is to be held in awe.'

Someone asked: 'When the sky is clear and cloudless, what is the Mid-Autumn Moon?'

The teacher said: 'The best is when there are no clouds.'

The person said: 'In that case, a bright moon hangs high, and all nations under heaven admire it together.'

The teacher said: 'It is difficult to talk to someone with impaired vision.'

In the fourth month of the year Dinghai in the Tiancheng era, the teacher requested a burial ground and pagoda from Shangfu. Shangfu ordered Lu Renzhang to select a scenic spot in Xiguan to build a pagoda and monastery, renaming the Yinlong Temple on Mount Tiantai to Yinji Pagoda. After the pagoda was completed, the teacher entered the government court to bid farewell to Shangfu, entrusting him to protect the Dharma, and arranged a date for peaceful passing. Shangfu was deeply saddened and sent the Sangha Chief to gather virtuous monks in the city to welcome the teacher's remains into the pagoda.

The Dharma successor of Zen Master Baima Ru

Zen Master Ruguan of Qingcuo Mountain in Xingyuan Prefecture

A monk asked: 'What is the style of the abbot's family?'

The teacher said: 'Picking raw vegetables with a bottomless basket.'

Someone asked: 'What is the realm of Qingcuo Mountain?'

The teacher said: 'Flowers and trees flourish in the depths of winter, and snow and frost fly in the height of summer.'

The Dharma successor of Zen Master Longya Dun

Zen Master Kuanghua Zangyu of Bao Ci in Tanzhou

A monk asked: 'What is it like when the mind's eye meets?'

The teacher said: 'What can I say to you?'

Someone asked: 'What is the place of true seeing?'

The teacher said: 'Without the slightest separation.'

The person said: 'In that case, it is seeing.'

The teacher said: 'Nanquan (referring to Zen Master Nanquan Puyuan) is a very good place.'

Someone asked: 'What is the meaning of the Westward Journey (Bodhidharma's intention in coming from the West to the East)?'

The teacher said: 'Sent across the river in the third watch last night.'

Someone asked: 'How should one act when responding to situations?'

The teacher said: 'There are the head and heart of fruit trees in the East Sea.'

Someone asked: 'What is true suchness Buddha-nature?'

The teacher said: 'Who doesn't have it?'

Someone asked: 'What is the path beyond?'

The teacher said: 'The road from Chenzhou (place name) to Lianzhou (place name) is long.'

Someone asked: 'How old are you, Abbot?'

The teacher said: 'Yellow leaves fall when autumn comes, and flowers bloom when spring arrives.'

The teacher asked a monk: 'Where do you come from?'

The monk said: 'From Wolong Temple.'

The teacher said: 'How long have you been there?'

The monk said: 'I have spent winter and summer.'

The teacher said: 'Longmen has no long-staying guests, why have you been there for so long?'

The monk said: 'There are no different beasts in the lion's cave.'

The teacher said: 'Try to roar like a lion for me to hear.'

The monk said: 'If I roar like a lion, there will be no abbot.'

The teacher said: 'Considering you are newly arrived, I will spare you thirty blows.'

Someone asked: 'What is the realm of Hunan?'

The teacher said: 'Tower ships and warships.'

The person asked: 'Is learning allowed'

人遊玩也無。師曰。一任阇黎打僜。問和尚百年後。有人問如何祇對。師曰。分明記取。問情生智隔。想變體殊。祇如情未生時如何。師曰。隔曰。情未生時。隔個甚麼。師曰。這個梢郎子。未遇人在。問如何是龍牙山。師曰。益陽那邊。曰如何即是。師曰。不擬。曰如何是不擬去。師曰。恁么則不是。問古人面壁意旨如何。師良久。卻召僧。僧應諾。師曰。你去別時來。上堂一句遍大地。一句才問。便道一句。問亦不道。僧問。如何是遍大地句。師曰。無空闕。曰如何是才問便道句。師曰。低聲低聲。曰如何是問亦不道句。師曰。便合知時。

襄州含珠山審哲禪師

僧問。如何是和尚深深處。師曰。寸釘才入木。九牛拽不出。問如何是正法眼。師曰。門前神樹子。問如何是佛法大意。師曰。貧兒抱子渡。恩愛競隨流。問僧。有亦不是。無亦不是。不有不無亦不是。汝本來名個甚麼。曰學人已具名了。師曰。具名即不無。畢竟名個甚麼。曰祇這莫便是否。師曰。且喜沒交涉。曰如何即是。師曰。親切處更請一問。曰學人道不得。請和尚道。師曰。別日來。與汝道。曰即今為甚麼不道。師曰。覓個領話人不可得。又問僧。張王。李趙。不是汝本來姓。汝本來姓個甚麼。曰與和尚同姓。師曰。同姓即且從。汝

【現代漢語翻譯】現代漢語譯本僧人問：『人們遊玩嗎？』禪師說：『任憑你這阇黎（acarya，阿阇梨，意為導師）胡鬧。』僧人問：『和尚百年之後，有人問起，如何回答？』禪師說：『分明記住。』僧人問：『情生則智隔，想變則體殊，如果情未生時，又如何呢？』禪師說：『隔。』僧人說：『情未生時，隔個什麼？』禪師說：『這個梢郎子（shao lang zi，指年輕人），還沒遇到人。』僧人問：『如何是龍牙山（Longya Mountain）？』禪師說：『益陽（Yiyang）那邊。』僧人說：『如何才是？』禪師說：『不擬。』僧人說：『如何是不擬去？』禪師說：『那麼就不是了。』僧人問：『古人面壁（facing the wall）的意旨如何？』禪師沉默良久，然後叫一個僧人。僧人應聲。禪師說：『你到別處去，過會兒再來。』上堂說法：『一句遍大地，一句才問，便道一句。問也不說。』僧人問：『如何是遍大地句？』禪師說：『無空闕。』僧人說：『如何是才問便道句？』禪師說：『低聲，低聲。』僧人說：『如何是問也不道句？』禪師說：『便合知時。』襄州（Xiangzhou）含珠山（Hanzhu Mountain）審哲禪師（Shenzhe Chanshi）僧人問：『如何是和尚深深處？』禪師說：『寸釘才入木，九牛拽不出。』僧人問：『如何是正法眼（Dharma Eye）？』禪師說：『門前神樹子。』僧人問：『如何是佛法大意？』禪師說：『貧兒抱子渡，恩愛競隨流。』問僧人：『有也不是，無也不是，不有不無也不是，你本來叫什麼名字？』僧人說：『學人已經有名字了。』禪師說：『有名字就不是無，到底叫什麼名字？』僧人說：『就是這個莫便是否。』禪師說：『且喜沒交涉。』僧人說：『如何才是？』禪師說：『親切處更請一問。』僧人說：『學人說不出來，請和尚說。』禪師說：『改天再來，告訴你。』僧人說：『現在為什麼不說？』禪師說：『覓個領話人不可得。』又問僧人：『張王（Zhang Wang），李趙（Li Zhao），不是你本來的姓，你本來的姓是什麼？』僧人說：『與和尚同姓。』禪師說：『同姓就暫且不說，你』

【English Translation】 English version A monk asked: 'Are people playing around?' The Master said: 'Let this acarya (teacher) fool around as he pleases.' A monk asked: 'After the Master passes away, if someone asks, how should I answer?' The Master said: 'Clearly remember.' A monk asked: 'When emotion arises, wisdom is obstructed; when thought changes, the substance is different. What about when emotion has not yet arisen?' The Master said: 'Obstructed.' The monk said: 'When emotion has not yet arisen, what is obstructed?' The Master said: 'This shao lang zi (young man) has not yet met anyone.' A monk asked: 'What is Longya Mountain?' The Master said: 'Over there in Yiyang.' The monk said: 'What is it then?' The Master said: 'Not intending.' The monk said: 'What is not intending to go?' The Master said: 'Then it is not.' A monk asked: 'What is the meaning of the ancients facing the wall?' The Master remained silent for a long time, then called a monk. The monk responded. The Master said: 'Go somewhere else and come back later.' Ascending the Dharma hall, he said: 'One phrase pervades the great earth; one phrase is asked, and then say a phrase. Even if asked, do not say.' A monk asked: 'What is the phrase that pervades the great earth?' The Master said: 'No emptiness or lack.' The monk said: 'What is the phrase that is said as soon as it is asked?' The Master said: 'Lower your voice, lower your voice.' The monk said: 'What is the phrase that is not said even when asked?' The Master said: 'Then you should know the time.' Chan Master Shenzhe (Shenzhe Chanshi) of Hanzhu Mountain (Hanzhu Mountain) in Xiangzhou (Xiangzhou) A monk asked: 'What is the Master's deepest place?' The Master said: 'Once an inch of nail enters the wood, nine oxen cannot pull it out.' A monk asked: 'What is the Dharma Eye?' The Master said: 'The divine tree in front of the gate.' A monk asked: 'What is the great meaning of the Buddha Dharma?' The Master said: 'A poor child carries a child across, and love and attachment follow the stream.' Asked a monk: 'It is not existence, it is not non-existence, it is not neither existence nor non-existence. What is your original name?' The monk said: 'This student already has a name.' The Master said: 'Having a name is not non-existence, what is your name after all?' The monk said: 'It is just this "is it not?"' The Master said: 'Fortunately, there is no connection.' The monk said: 'What is it then?' The Master said: 'Please ask another question at an intimate place.' The monk said: 'This student cannot say it, please Master say it.' The Master said: 'Come another day, and I will tell you.' The monk said: 'Why not say it now?' The Master said: 'It is impossible to find someone who understands the words.' Again asked a monk: 'Zhang Wang (Zhang Wang), Li Zhao (Li Zhao), are not your original surnames, what is your original surname?' The monk said: 'The same surname as the Master.' The Master said: 'Having the same surname will be left aside for now, you'

本來姓個甚麼。曰待漢水逆流。卻向和尚道。師曰。即今為甚麼不道。曰漢水逆流也未。師休去。問隨緣認得時如何。師曰。是甚麼。問如何是無位真人。師曰。別安排又爭得。曰不安排時如何。師曰。無位真人。問如何是真經。師曰。阿彌陀。

西川存禪師

僧問。學人解問。誵訛句。請師舉起訝人機。師曰。巢父不牽牛。許由不洗耳。問具足底人來。師還接否。師便打。

華嚴靜禪師法嗣

鳳翔府紫陵匡一定覺禪師

初到蟠龍。見僧問碧潭清似鏡。蟠龍何處安。龍曰。沈沙不見底。浮浪足巑岏。師不肯。龍請師道。師曰。金龍迥透青霄外。潭中豈滯玉輪機。龍肯之。住后僧問。未作人身已前。作甚麼來師曰。石牛步步火中行。返顧休銜日中草。問智識路絕。思議並忘時如何。師曰。停囚長智。養病喪軀。

九峰滿禪師法嗣

洪州同安院威禪師

僧問。牛頭未見四祖時如何。師曰。路邊神樹子。見者盡擎拳。曰見后如何。師曰。室內無靈床。渾家不著孝。問祖意教意是同是別。師曰。玉兔不曾知曉意。金烏爭肯夜頭明。問如何是同安一曲。師曰。靈琴不別人間韻。知音豈度伯牙門。曰未審何人和得。師曰。木馬嘶時從彼聽。石人拊掌阿誰聞。曰。或遇知音時如何

【現代漢語翻譯】現代漢語譯本問：你本來姓什麼？答：等待漢水倒流。問詢卻轉向和尚。師父說：現在為什麼不說呢？答：漢水倒流了嗎？師父讓他離開。問：隨緣認識的時候怎麼樣？師父說：是什麼？問：什麼是無位真人？師父說：另外安排又怎麼能得到？答：不安排時怎麼樣？師父說：無位真人。問：什麼是真經？師父說：阿彌陀（Amitābha，音譯，意為無量光）。

西川存禪師

僧人問：學人理解提問，錯謬的語句，請師父舉起令人驚訝的機鋒。師父說：巢父（Chao Fu，傳說中的隱士）不牽牛飲水，許由（Xu You，傳說中的隱士）不洗耳朵。問：具足的人來了，師父還接納嗎？師父就打了他。

華嚴靜禪師法嗣

鳳翔府紫陵匡一定覺禪師

剛到蟠龍（Panlong，地名）時，看見僧人問：碧潭清澈如鏡，蟠龍在哪裡安身？龍說：沉在沙中看不見底，浮起的波浪足夠高峻。禪師不認可。龍請禪師說。禪師說：金龍遠遠地穿透青霄之外，潭中哪裡會滯留玉輪的機鋒？龍認可了。住持后，僧人問：未做人身之前，做什麼來的？師父說：石牛步步在火中行走，回頭不要銜著日中的草。問：智識之路斷絕，思議全部忘卻時怎麼樣？師父說：關押囚犯增長智慧，保養疾病喪失軀體。

九峰滿禪師法嗣

洪州同安院威禪師

僧人問：牛頭（Niutou，指牛頭山法融禪師）未見四祖（Sizu，指禪宗四祖道信）時怎麼樣？師父說：路邊的神樹子，看見的人都舉拳致敬。問：見后怎麼樣？師父說：室內沒有靈床，全家不穿孝服。問：祖意（Zuyi，禪宗的宗旨）和教意（Jiaoyi，佛教的教義）是相同還是不同？師父說：玉兔（Yutu，指月亮）不曾知道曉意，金烏（Jinu，指太陽）怎麼肯在夜晚明亮。問：如何是同安（Tongan，地名）一曲？師父說：靈琴不分辨人間韻律，知音哪裡能度過伯牙（Bo Ya，春秋時期的琴師）的門檻。問：不知道什麼人和得了？師父說：木馬嘶鳴時從那裡聽，石人拍掌誰能聽見？問：或者遇到知音時怎麼樣？

【English Translation】 English version Asked: 'What was your original surname?' Replied: 'Waiting for the Han River to flow backward.' Instead, he asked the monk. The master said: 'Why don't you say it now?' Replied: 'Has the Han River flowed backward yet?' The master told him to leave. Asked: 'How is it when one recognizes things according to conditions?' The master said: 'What is it?' Asked: 'What is a True Person without Rank?' The master said: 'How can you obtain it by arranging something else?' Replied: 'How is it when there is no arrangement?' The master said: 'A True Person without Rank.' Asked: 'What is the True Scripture?' The master said: 'Amitābha (Amitābha, transliteration, meaning immeasurable light).'

Zen Master Cun of Xichuan

A monk asked: 'The student understands the question, a fallacious statement, please master raise an astonishing opportunity.' The master said: 'Chao Fu (Chao Fu, a legendary hermit) does not lead the ox to drink, Xu You (Xu You, a legendary hermit) does not wash his ears.' Asked: 'When a complete person comes, will the master still receive him?' The master then struck him.

Dharma Heir of Zen Master Jing of Huayan

Zen Master Dingjue of Ziling Kuangyi in Fengxiang Prefecture

Upon arriving at Panlong (Panlong, place name) for the first time, he saw a monk ask: 'The green pool is as clear as a mirror, where does Panlong settle?' The dragon said: 'Sunk in the sand, the bottom cannot be seen, the floating waves are high enough.' The master did not approve. The dragon asked the master to speak. The master said: 'The golden dragon penetrates far beyond the blue sky, how could the jade wheel's opportunity be滯留 in the pool?' The dragon approved. After residing there, a monk asked: 'Before becoming a human, what did you do?' The master said: 'The stone ox walks step by step in the fire, do not turn back to hold the grass in the sun.' Asked: 'When the path of knowledge is cut off, and all thoughts are forgotten, what is it like?' The master said: 'Imprisoning prisoners increases wisdom, maintaining illness loses the body.'

Dharma Heir of Zen Master Man of Jiufeng

Zen Master Wei of Tongan Monastery in Hongzhou

A monk asked: 'How was it when Niutou (Niutou, referring to Zen Master Farong of Mount Niutou) had not yet seen the Fourth Patriarch (Sizu, referring to the Fourth Patriarch Daoxin of Zen)?' The master said: 'The divine tree by the roadside, all who see it raise their fists in salute.' Asked: 'How is it after seeing him?' The master said: 'There is no spirit bed in the room, the whole family does not wear mourning clothes.' Asked: 'Are the ancestral intent (Zuyi, the purpose of Zen) and the teaching intent (Jiaoyi, the teachings of Buddhism) the same or different?' The master said: 'The jade rabbit (Yutu, referring to the moon) has never known the meaning of dawn, how could the golden crow (Jinu, referring to the sun) be bright at night.' Asked: 'What is a Tongan (Tongan, place name) melody?' The master said: 'The spiritual zither does not distinguish human rhythms, how can a connoisseur pass through the gate of Bo Ya (Bo Ya, a zither master of the Spring and Autumn period).' Asked: 'I don't know who can harmonize with it?' The master said: 'Listen from there when the wooden horse neighs, who can hear the stone man clapping?' Asked: 'What if one encounters a connoisseur?'

。師曰。知音不度耳。達者豈同聞。師一日遊山。大眾隨後。師曰。階前翠竹。砌下黃花。古人道。真如般若。同安即不然。有僧曰。古人也好和尚。師曰。不貪香餌味。可謂碧潭龍。曰諸方眼目不怪淵明。師曰。阇黎閉目中秋坐。卻笑月無光。曰階前翠竹砌下黃花。又作么生。師曰。安南未伏。塞北那降。僧禮拜。師曰。名稱普聞。師問僧。寅晡飲啄無處藏身。你道有此道理么。曰和尚作么生。師打一拂子。僧曰。撲手徵人徒夸好手。師曰。握鞭側帽。豈是阇黎。曰今古之道何處藏身。師曰。阇黎作么生。僧珍重便出。師曰。未在。

北院通禪師法嗣

京兆府香城和尚

初參北院。問曰。一似兩個時如何。院曰。一個賺汝。師乃有省。僧問。三光景色謝。照燭事如何。師曰。朝邑峰前卓五彩。曰不涉文彩事作么生。師曰。如今特地過江來。問向上一路請師舉唱。師曰。釣絲鉤不出。問牛頭還得四祖意否。師曰。沙書下點落千字。曰下點后如何。師曰。別將一撮表人天。曰恁么則人人有也。師曰。汝又作么生。問囊無系蟻之絲。廚絕聚蠅之糝。時如何。師曰。日舍不求。思從妄得。

五燈嚴統卷第十三卍新續藏第 81 冊 No. 1568 五燈嚴統(第10卷-第25卷)

【現代漢語翻譯】現代漢語譯本：老師說：『懂得音律的人不會通過耳朵去理解，通達的人怎麼會和普通人一樣聽聞呢？』老師有一天遊山，大家跟隨在他身後。老師說：『臺階前的翠竹，臺階下的黃花。古人說，真如（Tathata，事物的真實本性）和般若（Prajna，智慧）。同安（指同安禪師自己）卻不這樣認為。』有僧人說：『古人也像和尚一樣。』老師說：『不貪圖香甜的魚餌，才可說是碧潭中的龍。』僧人說：『各地的有眼之人都不怪罪陶淵明（淵明，指不追求名利）。』老師說：『你閉著眼睛在中秋節坐著，卻嘲笑月亮沒有光芒。』僧人說：『臺階前的翠竹，臺階下的黃花，又該如何理解呢？』老師說：『安南（越南古稱）沒有降伏，塞北（長城以北地區）怎麼會投降呢？』僧人禮拜。老師說：『你的名聲已經廣為流傳了。』老師問僧人：『寅時（凌晨3-5點）和晡時（下午3-5點）的飲水和啄食，無處藏身，你說有這個道理嗎？』僧人說：『和尚您怎麼看？』老師打了他一下拂子。僧人說：『空有撲手的徵人，徒然誇耀自己的好手。』老師說：『握著鞭子側戴帽子，難道是出家人該有的樣子嗎？』僧人說：『從古至今的道，在哪裡藏身呢？』老師說：『你又打算怎麼做呢？』僧人行珍重禮便離開了。老師說：『還不到時候。』

北院通禪師（Beiyuan Tong Chanshi）的法嗣

京兆府香城和尚（Xiangcheng Heshang of Jingzhao Prefecture）

最初參拜北院禪師時，問道：『非常相似的兩個東西，會怎麼樣呢？』北院禪師說：『一個欺騙了你。』香城和尚因此有所領悟。僧人問：『三光（日月星）的景色消失了，照亮事物又該如何呢？』香城和尚說：『在朝邑峰前豎起五彩旗。』僧人說：『不涉及文采的事情該怎麼做呢？』香城和尚說：『如今特地過江而來。』僧人問：『請老師開示向上之路。』香城和尚說：『釣絲鉤不出。』僧人問：『牛頭（Niutou）禪師還能領會四祖（Sizu）的意圖嗎？』香城和尚說：『用沙子寫字，一點下去就是千字。』僧人說：『點下去之後如何呢？』香城和尚說：『另外拿出一撮來昭示人天。』僧人說：『這樣說來，人人都有啊。』香城和尚說：『你又打算怎麼做呢？』僧人問：『袋子里沒有螞蟻的絲，廚房裡沒有聚集蒼蠅的食物，這是什麼情況？』香城和尚說：『白天捨棄不求，思考卻從妄念中得到。』

《五燈嚴統》第十三卷

【English Translation】 English version: The master said, 'One who understands music doesn't perceive through the ear; how can the enlightened hear the same as ordinary people?' One day, the master was strolling in the mountains, with the assembly following behind. The master said, 'The green bamboo before the steps, the yellow flowers beneath the terrace. The ancients spoke of Tathata (the true nature of things) and Prajna (wisdom). Tong'an (referring to the master himself) doesn't see it that way.' A monk said, 'The ancients were also like monks.' The master said, 'Not貪圖the taste of fragrant bait, one can be called a dragon in the green pool.' The monk said, 'The eyes of all directions do not blame Yuanming (Tao Yuanming, referring to not pursuing fame and fortune).' The master said, 'You sit with your eyes closed during the Mid-Autumn Festival, yet laugh at the moon for having no light.' The monk said, 'The green bamboo before the steps, the yellow flowers beneath the terrace, how should they be understood?' The master said, 'Annam (ancient name for Vietnam) has not been subdued, how can the north of the border (north of the Great Wall) surrender?' The monk bowed. The master said, 'Your name has spread far and wide.' The master asked a monk, 'Drinking and pecking at the hours of Yin (3-5 am) and Shen (3-5 pm), there is nowhere to hide. Do you say there is such a principle?' The monk said, 'How does the master see it?' The master struck him with a whisk. The monk said, 'A mere hand-striking warrior boasts of his skill in vain.' The master said, 'Holding a whip and wearing a hat askew, is that how a monastic should be?' The monk said, 'Where is the Dao (the Way) of ancient and modern times hidden?' The master said, 'What do you intend to do?' The monk made a respectful gesture and left. The master said, 'It's not time yet.'

Successor of Dharma Master Beiyuan Tong (Beiyuan Tong Chanshi)

Xiangcheng Heshang of Jingzhao Prefecture

Initially, when visiting Beiyuan Chanshi, he asked, 'What happens when two things are very similar?' Beiyuan Chanshi said, 'One deceives you.' Xiangcheng Heshang then had an awakening. A monk asked, 'The scenery of the three lights (sun, moon, and stars) disappears, how should illuminating things be done?' Xiangcheng Heshang said, 'Erect a five-colored flag in front of Chaoyi Peak.' The monk said, 'How should things be done without involving literary talent?' Xiangcheng Heshang said, 'Now I have come across the river specifically for this.' The monk asked, 'Please, master, reveal the path upwards.' Xiangcheng Heshang said, 'The fishing line cannot hook it.' The monk asked, 'Can Niutou (Niutou) Chanshi still understand the intention of the Fourth Ancestor (Sizu)?' Xiangcheng Heshang said, 'Writing with sand, one point down is a thousand words.' The monk said, 'What happens after the point is down?' Xiangcheng Heshang said, 'Take out another pinch to show people and gods.' The monk said, 'In that case, everyone has it.' Xiangcheng Heshang said, 'What do you intend to do?' The monk asked, 'There is no silk for ants in the bag, and no food for gathering flies in the kitchen, what is the situation?' Xiangcheng Heshang said, 'Reject seeking during the day, and thinking is obtained from delusion.'

The Thirteenth Volume of the Wudengyantong

五燈嚴統卷第十四

青原下七世

洞山延禪師法嗣

瑞州上藍院慶禪師

初遊方。問雪峰。如何是雪峰的的意。峰以杖子敲師頭。師應諾。峰大笑。師后承洞山印解。開法上藍。僧問。如何是上藍無刃劍。師曰無。曰為甚麼無。師曰。阇黎。諸方自有。

洪州同安慧敏禪師

初參洞山。問諸聖以何為命。山曰。以不間斷。師曰。還有向上事也無。山曰有。師曰。如何是向上事。山曰。不從間斷。師于言下有省。住后僧問。請師一句。師曰。好記取。

金峰志禪師法嗣

廬山天池智隆禪師

在金峰。普請般柴次。峰問。般柴人過水否。師曰。有一人不過水。曰不過水還般柴否。師曰。雖不般柴。也不得動著他。

鹿門真禪師法嗣

襄州谷隱智靜悟空禪師

僧問。如何是和尚轉身處。師曰。臥單子下。問如何是道。師曰。鳳林關。曰學人不會。師曰。直至荊南。問如何是指歸之路。師曰。莫用伊。曰還使學人到也無。師曰。甚麼處著得汝。問靈山一會何異今時。師曰。不異如今。曰不異底事作么生。師曰。如來密旨。迦葉不聞。問古澗寒泉甚麼人得飲。師曰。絕飢渴者。曰絕飢渴者如何得飲。師曰。東畎東流。西畎西流。

益州崇真

禪師

僧問。如何是禪。師曰。澄潭釣玉兔。曰如何是道。師曰。拍手笑清風。問如何是大人相。師曰。泥捏三官土地堂。

襄州鹿門志行譚禪師

僧問。如何是實際理地。師曰。南贍部洲。北郁單越。曰恁么則事同一家也。師曰。隔須彌在。問遠遠投師。請師一接。師曰。從甚麼處來。曰江北來。師曰。南堂里安下。問如何是清凈法身。師曰。戌亥年生。

廬山佛手巖行因禪師

雁門人也。首謁鹿門。師資契會。尋抵廬山。山之北有巖如五指。下有石窟。可三丈餘。師宴處其中。因號佛手巖和尚。江南李主三召不起。堅請就棲賢開堂。不逾月潛歸巖室。僧問。如何是對現色身。師豎一指。(法眼別云。還有也未)后示微疾。謂侍僧曰。日午吾去矣。及期僧報日午也。師下床行數步。屹然立化。李主備香薪茶毗。塔于巖之陰。

曹山霞禪師法嗣

嘉州東汀和尚

僧問。如何是向去底人。師曰。石女紡麻縷。曰如何是卻來底人。師曰。扇車關棙斷。問遍界是佛身。教某甲甚麼處立。師曰。孤峰頂上木人叫。紅焰輝中石馬嘶。

草菴義禪師法嗣

泉州龜洋慧忠禪師

本州陳氏子。謁草菴。庵問。何方來。師曰。六眸峰。庵曰。還見六眸否。師曰。患

【現代漢語翻譯】現代漢語譯本禪師

僧人問：『什麼是禪？』禪師說：『在清澈的深潭裡垂釣玉兔。』僧人問：『什麼是道？』禪師說：『拍手笑著迎接清風。』僧人問：『什麼是大人之相？』禪師說：『泥土捏的三官土地廟。』（三官：天官、地官、水官，土地堂：供奉土地神的廟宇）

襄州鹿門志行譚禪師

僧人問：『什麼是實際理地？』禪師說：『南贍部洲，北郁單越。』（南贍部洲：佛教宇宙觀中人類居住的大陸，北郁單越：佛教宇宙觀中四大部洲之一，以享樂為主）僧人說：『這樣說來，事情就成一家了。』禪師說：『隔著須彌山呢。』（須彌山：佛教宇宙觀中的世界中心）僧人問：『遠遠地來投奔禪師，請禪師接引。』禪師說：『從什麼地方來？』僧人說：『從江北來。』禪師說：『在南堂里安頓下來。』僧人問：『什麼是清凈法身？』禪師說：『戌亥年生的。』（戌亥年：十二生肖中的狗年和豬年）

廬山佛手巖行因禪師

是雁門人。最初拜訪鹿門禪師，兩人師徒之間意氣相投。之後到達廬山。山的北面有一塊巖石像五指，下面有個石窟，大約三丈多深。禪師安居其中，因此號稱佛手巖和尚。江南李後主多次召請他，他都不應允。後來李後主堅決請求禪師到棲賢寺開堂說法，不到一個月，禪師就悄悄地回到巖室。僧人問：『什麼是對現色身？』禪師豎起一根手指。（法眼禪師另外評論說：『還有嗎？』）後來禪師略微生病，告訴侍奉的僧人說：『中午我就要走了。』到了那天，僧人報告說已經中午了。禪師下床走了幾步，屹然站立圓寂。李後主準備了香柴火化，把塔建在巖石的陰面。

曹山霞禪師法嗣

嘉州東汀和尚

僧人問：『什麼是前往的人？』禪師說：『石女紡麻線。』僧人問：『什麼是回來的人？』禪師說：『扇車的關鍵部件斷了。』僧人問：『遍界都是佛身，教我應該站在什麼地方？』禪師說：『孤峰頂上木人叫，紅焰輝中石馬嘶。』

草菴義禪師法嗣

泉州龜洋慧忠禪師

是泉州陳氏的兒子。拜訪草菴禪師。草菴禪師問：『從哪裡來？』禪師說：『六眸峰。』草菴禪師問：『還看見六眸峰嗎？』禪師說：『患病了。』

English version Zen Master

A monk asked: 'What is Zen?' The Master said: 'Fishing for a jade rabbit in a clear, deep pool.' The monk asked: 'What is the Tao?' The Master said: 'Clapping hands and laughing at the clear breeze.' The monk asked: 'What is the appearance of a great man?' The Master said: 'A mud-sculpted Three Officials Land Shrine.' (Three Officials: the officials of Heaven, Earth, and Water; Land Shrine: a shrine dedicated to the Land God)

Zen Master Zhihang Tan of Lumen in Xiangzhou

A monk asked: 'What is the actual ground of principle?' The Master said: 'Jambudvipa in the South, Uttarakuru in the North.' (Jambudvipa: the continent where humans reside in Buddhist cosmology; Uttarakuru: one of the four continents in Buddhist cosmology, known for its enjoyment) The monk said: 'In that case, things are all one family.' The Master said: 'There's Mount Sumeru in between.' (Mount Sumeru: the center of the world in Buddhist cosmology) A monk asked: 'I've come from afar to seek the Master; please receive me.' The Master said: 'Where did you come from?' The monk said: 'From Jiangbei.' The Master said: 'Settle down in the South Hall.' The monk asked: 'What is the pure Dharma body?' The Master said: 'Born in the years of Xu and Hai.' (Years of Xu and Hai: the years of the Dog and the Pig in the Chinese zodiac)

Zen Master Xingyin of Foshou Rock on Mount Lu

He was a native of Yanmen. He first visited Zen Master Lumen, and they were kindred spirits. Later, he arrived at Mount Lu. On the north side of the mountain, there was a rock resembling five fingers, with a stone cave below, more than thirty feet deep. The Master resided there, hence the name 'Foshou Rock Monk.' Li Houzhu of Jiangnan summoned him many times, but he refused. Later, Li Houzhu earnestly requested the Master to open a Dharma hall at Qixian Temple. Before a month had passed, the Master quietly returned to his rock chamber. A monk asked: 'What is the directly appearing form?' The Master raised one finger. (Dharma Eye commented separately: 'Is there more?') Later, the Master showed a slight illness and told the attending monk: 'I will depart at noon.' When the time came, the monk reported that it was noon. The Master got out of bed, took a few steps, and stood upright in stillness, passing away. Li Houzhu prepared fragrant firewood for cremation and built a pagoda on the shady side of the rock.

Dharma Successor of Zen Master Xia of Caoshan

Monk Dongting of Jia Prefecture

A monk asked: 'What is a person who is going away?' The Master said: 'A stone woman spins hemp thread.' The monk asked: 'What is a person who is coming back?' The Master said: 'The key part of the winnowing fan is broken.' The monk asked: 'The entire realm is the Buddha's body; where should I stand?' The Master said: 'On the peak of a solitary peak, a wooden man shouts; in the midst of red flames, a stone horse neighs.'

Dharma Successor of Zen Master Yi of Cao'an

Zen Master Huizhong of Guiyang in Quanzhou

He was a son of the Chen family in Quanzhou. He visited Zen Master Cao'an. Cao'an asked: 'Where do you come from?' The Master said: 'Six-Eyed Peak.' Cao'an asked: 'Do you still see Six-Eyed Peak?' The Master said: 'Suffering from illness.'

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

非重瞳。庵然之。師尋回故山。屬唐武宗廢教例民其衣。暨宣宗中興。師曰。古人有言。上升道士不受箓。成佛沙彌不具戒。祇為白衣。過中不食。不宇而禪。跡不出山者三十年。述三偈以自見。曰雪后始知松柏操。云收方見濟河分。不因世主教還俗。那辨雞群與鶴群。多年塵事謾騰騰。雖著方袍未是僧。今日修行依善慧。滿頭留髮候然燈。形儀雖變道常存。混俗心源亦不昏。試讀善財巡禮偈。當時豈例作沙門。謂門弟子曰。眾生不能解脫者情累爾。悟道易明道難。僧問。如何得明道去。師曰。但脫情見。其道自明矣。夫明之為言信也。如禁蛇人。信其咒力藥力。以蛇綰弄。揣懷袖中無難。未知咒藥等力者。怖駭棄去。但諦見自心情見。便破今千疑萬慮。不得用者。未見自心者也。忽索香焚罷安然而化。全身葬于無了禪師塔之東。后數年塔忽坼裂連階丈餘。主僧將發視之。是夜宴寂中見無了。曰不必更發也。今為沈陳二真身。無了姓沈。見馬祖。

同安丕禪師法嗣

洪州同安志禪師

先同安將示寂。上堂曰。多子塔前宗子秀。五老峰前事若何。如是三舉未有對者。末後師出曰。夜明簾外排班立。萬里歌謠道太平。安曰。須是這驢漢始得。住后。僧問。二機不到處如何舉唱。師曰。遍處不逢。玄中不

【現代漢語翻譯】現代漢語譯本非重瞳（指不是雙瞳孔的異相）。他（指同安志禪師）默默地在那裡。後來，他回到原來的山裡。正趕上唐武宗廢除佛教，僧人被勒令還俗，脫下僧衣。等到宣宗中興佛教時，同安志禪師說：『古人有話說，上升的道士不需要接受道箓，成就佛果的沙彌不需要具足戒。我只是個白衣，過了中午不吃飯，不建寺廟而禪修，足跡不出山門三十年。』他寫了三首偈語來表達自己的心志：『雪后才知道松柏的堅貞，雲散才能看見黃河的界限。不是因為世俗的教令而還俗，怎麼能分辨雞群和鶴群？』『多年來塵世的事務徒勞地奔波，即使穿著僧袍也還不是真正的僧人。今天修行依靠善慧（般若智慧），滿頭留著頭髮等待燃燈佛（未來佛）的到來。』『形貌雖然改變，道心卻長存，混跡於世俗，本源的心性也不昏昧。試著讀一讀善財童子參訪的偈語，當時難道是按照沙門的規矩來做的嗎？』他對門下弟子說：『眾生不能解脫，是因為被情愛所束縛。悟道容易明道難。』有僧人問：『如何才能明道呢？』同安志禪師說：『只要擺脫情見，道自然就明白了。』所謂『明』，就是『信』。就像耍蛇人，相信咒語和藥物的力量，才能把蛇纏繞在身上，放在袖子里也沒有困難。不瞭解咒語和藥物力量的人，就會害怕地丟棄蛇。只要仔細觀察自己的心和情見，就能打破如今的千般疑惑和萬般思慮。不能運用這些道理的人，是因為沒有見到自己的本心。』忽然，他索要香來焚燒，停止活動，安然而逝。他的全身被安葬在無了禪師塔的東邊。幾年后，塔忽然裂開，裂縫延伸到臺階一丈多遠。主持僧人準備打開塔檢視，當晚在夢中見到無了禪師，說：『不必再打開了。現在裡面是沈陳二位真身。』無了禪師姓沈，曾拜見馬祖（道一禪師）。

同安丕禪師的法嗣

洪州同安志禪師

先前，同安丕禪師將要示寂，上堂說法：『多子塔前，宗子（指有資格繼承宗統的人）顯秀；五老峰前，事情又該如何？』這樣說了三次，沒有人能回答。最後，同安志禪師站出來說：『夜明簾外，文武百官排列站立；萬里山河，歌頌太平盛世。』同安丕禪師說：『必須是這個驢漢（指同安志禪師）才能說出這樣的話。』同安志禪師住持寺院后，有僧人問：『二機（指能與佛法相應根器的兩種人）都無法觸及的地方，該如何舉唱佛法？』同安志禪師說：『到處都遇不到，玄妙之中也不存在。』

【English Translation】 English version He (referring to Tong』an Zhi Chanshi) was not born with double pupils (fei chong tong - referring to an unusual physical trait). He remained silently there. Later, he returned to his original mountain. It happened to coincide with Emperor Wuzong of Tang abolishing Buddhism, and monks were ordered to return to secular life, removing their monastic robes. When Emperor Xuanzong revived Buddhism, Tong』an Zhi Chanshi said, 『The ancients said that ascending Daoists do not need to receive Daoist registers (dao lu), and Shramana (sha mi - novice monks) who attain Buddhahood do not need to receive the full precepts. I am just a layman, not eating after noon, practicing Chan without building a temple, and my footprints have not left the mountain for thirty years.』 He wrote three verses to express his aspirations: 『Only after the snow do we know the steadfastness of pine and cypress; only when the clouds disperse do we see the boundaries of the Yellow River. If not for the secular decree to return to secular life, how could we distinguish the flock of chickens from the flock of cranes?』『For many years, worldly affairs have been in vain; even wearing monastic robes, one is not yet a true monk. Today, I cultivate according to Prajna (shan hui - wisdom), keeping a full head of hair, waiting for the arrival of Dipamkara Buddha (ran deng - the future Buddha).』『Although the form changes, the Dao heart remains; mingling with the world, the original nature of the mind is not obscured. Try reading the verses of Sudhana』s pilgrimage (shan cai), were they following the rules of Shramana at that time?』 He said to his disciples, 『Beings cannot be liberated because they are bound by emotions. It is easy to awaken to the Dao, but difficult to clarify it.』 A monk asked, 『How can one clarify the Dao?』 Tong』an Zhi Chanshi said, 『Just get rid of emotional views, and the Dao will naturally become clear.』 The so-called 『clarity』 is 『faith』. Like a snake charmer, believing in the power of spells and medicine, one can wrap the snake around oneself and put it in one』s sleeve without difficulty. Those who do not understand the power of spells and medicine will be afraid and discard the snake. Just carefully observe your own mind and emotional views, and you can break through the thousands of doubts and myriad thoughts of today. Those who cannot use these principles have not seen their own mind.』 Suddenly, he asked for incense to burn, stopped moving, and passed away peacefully. His whole body was buried east of the stupa of Wule Chanshi. Several years later, the stupa suddenly cracked, with the crack extending more than ten feet to the steps. The abbot prepared to open the stupa to inspect it, and that night he saw Wule Chanshi in a dream, saying, 『There is no need to open it again. Now there are the true bodies of Shen and Chen inside.』 Wule Chanshi』s surname was Shen, and he had met Mazu (Dao Yi Chanshi).

Successor of Tong』an Pi Chanshi

Hongzhou Tong』an Zhi Chanshi

Previously, Tong』an Pi Chanshi was about to pass away, and he ascended the Dharma hall to speak: 『In front of the Many Sons Pagoda (duo zi ta), the heir (zong zi - one qualified to inherit the lineage) appears outstanding; in front of the Five Old Men Peaks (wu lao feng), what should be done?』 He said this three times, but no one could answer. Finally, Tong』an Zhi Chanshi stood up and said, 『Outside the Night-Bright Curtain (ye ming lian), civil and military officials stand in ranks; throughout the myriad miles of mountains and rivers, songs praise the prosperous age of peace.』 Tong』an Pi Chanshi said, 『It must be this donkey man (referring to Tong』an Zhi Chanshi) who can say such words.』 After Tong』an Zhi Chanshi became the abbot of the monastery, a monk asked, 『Where the two capacities (er ji - two types of people with the capacity to resonate with the Dharma) cannot reach, how should the Dharma be proclaimed?』 Tong』an Zhi Chanshi said, 『Everywhere you do not meet, and in the mysterious, there is nothing.』

失。問凡有言句盡落今時。學人上來請師直指。師曰。目前不現。句后不迷。曰向上事如何。師曰。迥然不換。標的即乖。

袁州仰山和尚

僧問如何是仰山境師曰。白雲峰下猿啼早。碧嶂巖前虎起遲。僧曰。如何是境中人。師曰。寒來火畔坐。熱向澗邊行。

歸宗惲禪師法嗣

廬山歸宗弘章禪師

僧問。學人有疑時如何。師曰。疑來多少時也。問小船渡大海時如何。師曰。較些子。曰如何得渡。師曰。不過來。問枯木生華時如何。師曰。把一朵來。問混然覓不得時如何。師曰。是甚麼。

嵇山章禪師法嗣

隨州雙泉山道䖍禪師

僧問。洪鐘未擊時如何。師曰。絕音響。曰擊后如何。師曰。絕音響。問如何是在道底人。師曰。無異念。問如何是希有底事。師曰。白蓮華向半天開。

云居岳禪師法嗣

楊州豐化院令崇禪師

舒州人也。僧問。如何是敵國一著棋。師曰。下將來。問一棒打破虛空時如何。師曰。把將一片來看。

澧州藥山忠彥禪師

僧問教中道。諸佛放光明。助發實相義。光明即不問。如何是實相義。師曰。會么。曰莫便是否。師曰。是甚麼。問師唱誰家曲。宗風嗣阿誰。師曰。雲嶺龍昌月。神風洞上泉。

梓州

【現代漢語翻譯】現代漢語譯本問：凡是言語語句都落入當下的時空中，學人前來請老師直接指點。師父說：『目前不顯現，語句之後不迷惑。』問：向上（超越）的事情如何？師父說：『截然不同，不會改變，一旦設定目標就偏離了。』袁州仰山和尚（Yunju Yangshan, a Buddhist monk）僧人問：如何是仰山（Yangshan）的境界？師父說：『白雲峰下猿猴啼叫得早，碧綠山峰前老虎起得晚。』僧人問：如何是境界中的人？師父說：『寒冷時在火邊坐，炎熱時向澗邊行。』歸宗惲禪師（Guizong Yun, a Chan master）法嗣廬山歸宗弘章禪師（Lushan Guizong Hongzhang, a Chan master）僧人問：學人有疑問時如何是好？師父說：『疑問來了多久了？』問：小船渡過大海時如何是好？師父說：『比較一下。』問：如何才能渡過？師父說：『不過來。』問：枯木開花時如何是好？師父說：『拿一朵來。』問：全然尋找不到時如何是好？師父說：『是什麼？』嵇山章禪師（Jishan Zhang, a Chan master）法嗣隨州雙泉山道䖍禪師（Suizhou Shuangquanshan Daoqian, a Chan master）僧人問：洪鐘未敲擊時如何？師父說：『斷絕音響。』問：敲擊后如何？師父說：『斷絕音響。』問：如何是在道之人？師父說：『沒有異念。』問：如何是稀有的事？師父說：『白蓮花向半空開放。』云居岳禪師（Yunju Yue, a Chan master）法嗣楊州豐化院令崇禪師（Yangzhou Fenghua Yuan Lingchong, a Chan master）舒州人。僧人問：如何是敵國的一著棋？師父說：『下出來。』問：一棒打破虛空時如何？師父說：『拿一片來看。』澧州藥山忠彥禪師（Lizhou Yaoshan Zhongyan, a Chan master）僧人問：經教中說，諸佛放出光明，幫助闡發實相的意義。光明暫且不問，如何是實相的意義？師父說：『明白嗎？』問：莫非就是這樣？師父說：『是什麼？』問：老師唱的是誰家的曲調，宗風傳承自誰？師父說：『雲嶺龍昌的月亮，神風洞上的泉水。』梓州

【English Translation】 English version Question: All words and sentences fall into the present moment. A student comes to ask the master for direct guidance. The master said: 'The present is not apparent, and there is no confusion after the sentence.' Question: What about the matter of going beyond? The master said: 'Completely different, it will not change; once a target is set, it deviates.' Yunju Yangshan, a Buddhist monk A monk asked: What is the realm of Yangshan (Yunju Yangshan)? The master said: 'Monkeys cry early below White Cloud Peak, and tigers rise late in front of the Green Peak Rock.' A monk asked: What is a person in the realm? The master said: 'Sit by the fire when it's cold, and walk by the stream when it's hot.' Guizong Yun, a Chan master, Dharma successor Lushan Guizong Hongzhang, a Chan master A monk asked: What should I do when I have doubts? The master said: 'How long have the doubts been coming?' Question: What about when a small boat crosses the sea? The master said: 'Compare a little.' Question: How can one cross over? The master said: 'Don't come over.' Question: What about when a withered tree blooms? The master said: 'Bring a flower here.' Question: What about when one cannot find it at all? The master said: 'What is it?' Jishan Zhang, a Chan master, Dharma successor Suizhou Shuangquanshan Daoqian, a Chan master A monk asked: What about when the great bell has not been struck? The master said: 'Sound is cut off.' Question: What about after it is struck? The master said: 'Sound is cut off.' Question: What is a person who is in the Way? The master said: 'Without different thoughts.' Question: What is a rare thing? The master said: 'A white lotus flower blooms in mid-air.' Yunju Yue, a Chan master, Dharma successor Yangzhou Fenghua Yuan Lingchong, a Chan master A person from Shuzhou. A monk asked: What is a move in an enemy country's chess game? The master said: 'Play it out.' Question: What about when a staff breaks through the void? The master said: 'Bring a piece to see.' Lizhou Yaoshan Zhongyan, a Chan master A monk asked: The teachings say that all Buddhas emit light to help elucidate the meaning of true reality. I won't ask about the light for now, but what is the meaning of true reality? The master said: 'Do you understand?' Question: Is that simply it? The master said: 'What is it?' Question: Whose tune does the master sing, and whose lineage does the master inherit? The master said: 'The moon of Longchang on Cloud Peak, the spring above the Divine Wind Cave.' Zizhou

龍泉和尚

僧問。如何是祖師西來意。師曰。不在阇黎分上。問學人慾跳萬丈洪崖時如何。師曰。撲殺。

護國澄禪師法嗣

隨州護國知遠演化禪師

僧問。舉子入門時如何。師曰。緣情體物事作么生。問乾坤休駐意。宇宙不留心時如何。師曰。總是戰爭收拾得。卻因歌舞破除休。

隨州智門寺守欽圓照禪師

僧問。兩鏡相照。為甚麼中間無像。師曰。自己亦須隱。曰鏡破臺亡時如何。師豎起拳。問如何是和尚家風。師曰。額上不貼榜。問如何是祖師西來意。師曰。把火燒天徒自疲。

安州大安山崇教能禪師

僧問。師唱誰家曲宗風嗣阿誰。師曰。打動南山鼓。唱起北山歌。問如何是三冬境。師曰。千山添翠色。萬樹鎖銀華。

穎州薦福院思禪師

僧問。古殿無佛時如何。師曰。梵音何來。曰不假修證如何得成。師曰。修證即不成。

隨州護國志朗圓明禪師

僧問。如何是萬法之源。師曰。空中收不得。護國豈能該。

靈泉仁禪師法嗣

郢州大陽慧堅禪師

初在靈泉。入室次泉問。甚麼處來。師曰。僧堂里來。泉曰。為甚麼不筑著露柱。師于言下有省。住后僧問。如何是玄旨。師曰。壁上掛錢財。問如何是法王劍。師

【現代漢語翻譯】現代漢語譯本龍泉和尚

有僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West，即禪宗的根本宗旨）？』龍泉和尚說：『不在你阇黎（acarya，梵語老師的意思，這裡指僧人自己）的份上。』僧人問：『學人想要跳下萬丈懸崖時，該怎麼辦？』龍泉和尚說：『撲殺（立即阻止）。』

護國澄禪師法嗣

隨州護國知遠演化禪師

有僧人問：『舉子（參加科舉考試的人）入門時，會怎麼樣？』知遠禪師說：『緣情體物（因情而生，因物而感）之事，又該如何處理呢？』僧人問：『乾坤（天地）不再停留于意念，宇宙也不再存於心中時，會怎麼樣？』知遠禪師說：『這些都是戰爭收拾的結果，卻又因為歌舞而破除。』

隨州智門寺守欽圓照禪師

有僧人問：『兩鏡相對，為什麼中間沒有影像？』守欽禪師說：『自己也需要隱藏。』僧人問：『鏡子破了，鏡臺也毀了，會怎麼樣？』守欽禪師豎起拳頭。僧人問：『什麼是和尚的家風？』守欽禪師說：『額頭上不貼榜（不落俗套）。』僧人問：『什麼是祖師西來意？』守欽禪師說：『拿火燒天，徒勞無功。』

安州大安山崇教能禪師

有僧人問：『禪師您唱的是誰家的曲調？您的宗風傳承自誰？』崇教能禪師說：『打動南山的鼓，唱起北山的歌。』僧人問：『什麼是三冬（冬季）的景象？』崇教能禪師說：『千山增添翠色，萬樹鎖住銀華。』

穎州薦福院思禪師

有僧人問：『古老的殿堂里沒有佛像時，會怎麼樣？』思禪師說：『梵音從何而來？』僧人問：『不依靠修行和證悟，如何才能成就？』思禪師說：『依靠修行和證悟，反而不能成就。』

隨州護國志朗圓明禪師

有僧人問：『什麼是萬法之源？』志朗禪師說：『空中無法收取，護國也無法涵蓋。』

靈泉仁禪師法嗣

郢州大陽慧堅禪師

慧堅禪師最初在靈泉，入室請教時，靈泉禪師問：『從哪裡來？』慧堅禪師說：『從僧堂里來。』靈泉禪師說：『為什麼沒有撞到露柱（寺院裡的柱子）？』慧堅禪師在言下有所領悟。住持后，有僧人問：『什麼是玄妙的宗旨？』慧堅禪師說：『墻上掛著錢財。』僧人問：『什麼是法王劍（象徵佛法的力量）？』慧堅禪師

【English Translation】 English version Longquan Monk

A monk asked: 'What is Bodhidharma's intention in coming from the West (the fundamental principle of Zen Buddhism)?' The master said: 'It is not within your, the acarya's (teacher in Sanskrit, here referring to the monk himself), share.' A monk asked: 'What should a student do when he wants to jump off a ten-thousand-foot cliff?' The master said: 'Knock him down (stop him immediately).'

Successor of Dharma Master Chen of Huguo

Dhyana Master Zhiyuan of Huguo in Suizhou

A monk asked: 'What happens when a candidate (for the imperial examination) enters the gate?' Master Zhiyuan said: 'How should one deal with matters of 'following emotions and embodying things' (being moved by feelings and sensing objects)?' A monk asked: 'What happens when heaven and earth no longer dwell in the mind, and the universe no longer resides in the heart?' Master Zhiyuan said: 'These are all the results of war being put down, yet they are destroyed by song and dance.'

Dhyana Master Shouqin Yuanzhao of Zhimen Temple in Suizhou

A monk asked: 'When two mirrors face each other, why is there no image in between?' Master Shouqin said: 'One must also conceal oneself.' The monk asked: 'What happens when the mirror is broken and the stand is destroyed?' Master Shouqin raised his fist. The monk asked: 'What is the family style of the abbot?' Master Shouqin said: 'No notices are posted on the forehead (not conforming to convention).' The monk asked: 'What is Bodhidharma's intention in coming from the West?' Master Shouqin said: 'Burning the sky with fire is a futile effort.'

Dhyana Master Chongjiao Neng of Da'an Mountain in Anzhou

A monk asked: 'Whose tune does the master sing? From whom does your lineage inherit the Dharma?' Master Chongjiao Neng said: 'Striking the drum of the Southern Mountain, singing the song of the Northern Mountain.' The monk asked: 'What is the scene of the three winter months?' Master Chongjiao Neng said: 'A thousand mountains add verdant hues, ten thousand trees lock in silver splendor.'

Dhyana Master Si of Jianfu Temple in Yingzhou

A monk asked: 'What happens when there is no Buddha in the ancient hall?' Master Si said: 'Where does the Brahma sound come from?' The monk asked: 'How can one achieve enlightenment without relying on cultivation and realization?' Master Si said: 'Relying on cultivation and realization will prevent achievement.'

Dhyana Master Zhilang Yuanming of Huguo in Suizhou

A monk asked: 'What is the source of all dharmas?' Master Zhilang said: 'It cannot be collected in the sky, nor can Huguo encompass it.'

Successor of Dharma Master Ren of Lingquan

Dhyana Master Huijian of Dayang in Yingzhou

Initially, when Master Huijian was at Lingquan, during a private interview, Master Lingquan asked: 'Where do you come from?' Master Huijian said: 'From the monks' hall.' Master Lingquan said: 'Why didn't you bump into the pillar (a pillar in the monastery)?' Master Huijian had an awakening upon hearing these words. After becoming the abbot, a monk asked: 'What is the profound principle?' Master Huijian said: 'Money is hanging on the wall.' The monk asked: 'What is the sword of the Dharma King (symbolizing the power of the Buddha's teachings)?' Master Huijian

曰。腦後看。問如何是無相道場。師曰。佛殿里懸幡。問不借時機用。如何話祖宗。師曰。老鼠咬腰帶。僧請益法身。師示偈曰。扶桑出日頭。黃河輥。底流。六六三十六。陜府灌鐵牛。

五峰遇禪師法嗣

瑞州五峰紹禪師

僧問。如何是第一義。師拍禪床云。若不是仙陀。千里萬里。問如何是祖師西來意。師曰。迢迢十萬余。

廣德延禪師法嗣

襄州廣德義禪師

謁先廣德作禮。問曰。如何是和尚密密處。德曰。隱身不必須巖谷。阛阓堆堆睹者稀。師曰。恁么則酌水獻華去也。德曰。忽然雲霧靄。阇黎作么生。師曰。采汲不虛施。廣德忻然曰。大眾看取第二代廣德。師次踵住持。聚徒開法。僧問。如何是佛。師曰。披蓑倒騎牛。草深不露角。問如何是祖師西來意。師曰。魚躍無源水。鶯啼枯木花。問如何是常在底人。師曰。臘月死蛇當大路。觸著傷人不奈何。問如何是學人相契處。師曰。方木逗圓孔。問如何是大寂滅海。師曰。鬧市走馬不觸一人。曰如何是大通智勝佛。師曰。孤輪罷照妙峰頂。汝報巴猿莫斷腸。問如何是作無間業底人。師曰。猛火然鐺煮佛喋。師因事示偈曰。才到洪山便跺根。四方八面不言論。他家自有眠雲志。蘆管橫吹宇宙喧。問如何是古佛心。師曰。多

【現代漢語翻譯】現代漢語譯本：僧人問道：『如何是腦後看？』（如何才能向後看？）禪師說：『腦後看。』（向後看就是腦後看。）僧人問：『如何是無相道場？』（什麼是無相的修行場所？）禪師說：『佛殿里懸幡。』（在佛殿里懸掛旗旛。）僧人問：『不借時機用，如何話祖宗？』（不借用現成的機會，如何談論祖師的禪法？）禪師說：『老鼠咬腰帶。』（老鼠咬斷了腰帶。）僧人請求開示法身。禪師以偈語開示說：『扶桑出日頭，黃河輥底流。六六三十六，陜府灌鐵牛。』（太陽從扶桑升起，黃河水滾滾流淌。六六三十六計，用陜府的水灌溉鐵牛。）

五峰遇禪師法嗣

瑞州五峰紹禪師

僧人問：『如何是第一義？』（什麼是最高的真理？）禪師拍打禪床說：『若不是仙陀（良藥），千里萬里（也無用）。』僧人問：『如何是祖師西來意？』（什麼是祖師從西方傳來的真意？）禪師說：『迢迢十萬余。』（路途遙遠，超過十萬。）

廣德延禪師法嗣

襄州廣德義禪師

禪師拜見先廣德禪師，作禮后問道：『如何是和尚密密處？』（什麼是和尚最隱秘的地方？）廣德禪師說：『隱身不必須巖谷，阛阓堆堆睹者稀。』（隱身不一定非要在山巖山谷，即使在人群熙攘的鬧市，也很少有人能看透。）禪師說：『恁么則酌水獻華去也。』（既然如此，我就獻上清水和鮮花吧。）廣德禪師說：『忽然雲霧靄，阇黎作么生？』（忽然間雲霧瀰漫，你又該如何應對？）禪師說：『采汲不虛施。』（汲水獻花不會白費。）廣德禪師欣然說：『大眾看取第二代廣德。』（各位看，這就是第二代的廣德禪師。）禪師隨後主持寺院，聚集僧眾，開講佛法。僧人問：『如何是佛？』（什麼是佛？）禪師說：『披蓑倒騎牛，草深不露角。』（披著蓑衣倒騎在牛上，草深遮蔽了牛角。）僧人問：『如何是祖師西來意？』（什麼是祖師從西方傳來的真意？）禪師說：『魚躍無源水，鶯啼枯木花。』（魚在沒有源頭的水中跳躍，黃鶯在枯萎的樹木上啼叫。）僧人問：『如何是常在底人？』（什麼是永恒存在的人？）禪師說：『臘月死蛇當大路，觸著傷人不奈何。』（臘月里死蛇橫在大路上，碰到它會傷人，卻又無可奈何。）僧人問：『如何是學人相契處？』（什麼是學人相互契合的地方？）禪師說：『方木逗圓孔。』（方形的木頭嵌入圓形的孔。）僧人問：『如何是大寂滅海？』（什麼是大寂滅海？）禪師說：『鬧市走馬不觸一人。』（在鬧市中騎馬奔馳，卻不碰到一個人。）僧人問：『如何是大通智勝佛？』（什麼是大通智勝佛？）禪師說：『孤輪罷照妙峰頂，汝報巴猿莫斷腸。』（孤獨的輪子停止照耀妙峰頂，你告訴巴地的猿猴不要悲傷。）僧人問：『如何是作無間業底人？』（什麼是造作無間地獄業的人？）禪師說：『猛火然鐺煮佛喋。』（用猛火燒熱的鍋煮佛。）禪師因事開示偈語說：『才到洪山便跺根，四方八面不言論。他家自有眠雲志，蘆管橫吹宇宙喧。』（剛到洪山就紮下根，四面八方都不議論。他家自有隱居山林的志向，橫吹蘆管，宇宙喧囂。）僧人問：『如何是古佛心？』（什麼是古佛的心？）禪師說：『多』

【English Translation】 English version: A monk asked: 'What is looking behind the head?' (How to look behind?) The Master said: 'Looking behind the head.' (Looking behind is looking behind.) A monk asked: 'What is a formless Bodhimanda?' (What is a formless place of practice?) The Master said: 'A banner hanging in the Buddha hall.' (A banner is hung in the Buddha hall.) A monk asked: 'Without borrowing opportune moments, how to speak of the ancestors?' (Without borrowing ready-made opportunities, how to talk about the ancestral teachers' Chan?) The Master said: 'A mouse bites the belt.' (A mouse bites through the belt.) A monk requested instruction on the Dharmakaya (Dharma body). The Master instructed with a verse: 'The sun rises from Fusang (mythical tree in the east), the Yellow River rolls along its bottom. Six sixes are thirty-six, the Shan prefecture irrigates the iron ox.'

Lineage of Chan Master Yu of Five Peaks

Chan Master Shao of Five Peaks in Ruizhou

A monk asked: 'What is the highest meaning?' (What is the ultimate truth?) The Master slapped the Zen bed and said: 'If it is not a Sendha (good medicine), thousands of miles are useless.' A monk asked: 'What is the meaning of the Patriarch's coming from the West?' (What is the true meaning of the Patriarch's transmission from the West?) The Master said: 'Vast and distant, more than a hundred thousand.'

Lineage of Chan Master Yan of Guangde

Chan Master Yi of Guangde in Xiangzhou

The Master visited the former Guangde, paid respects, and asked: 'What is the Abbot's most secret place?' (What is the Abbot's most hidden place?) Guangde said: 'Hiding the body does not require cliffs and valleys; in the crowded marketplace, few see it.' (Hiding the body doesn't necessarily require cliffs and valleys; even in the crowded marketplace, few can see through it.) The Master said: 'In that case, I will offer water and flowers.' (Since that's the case, I will offer clear water and fresh flowers.) Guangde said: 'Suddenly, clouds and mist gather; what will you do, Ajari?' (Suddenly, clouds and mist gather; how will you respond, Ajari?) The Master said: 'Collecting and drawing is not in vain.' (Collecting water and offering flowers will not be in vain.) Guangde happily said: 'Everyone, look at the second generation Guangde.' (Everyone, look, this is the second generation of Chan Master Guangde.) The Master then presided over the monastery, gathered monks, and lectured on the Dharma. A monk asked: 'What is Buddha?' (What is Buddha?) The Master said: 'Wearing a straw cloak, riding the ox backward; the grass is deep, concealing the horns.' (Wearing a straw cloak and riding the ox backward, the deep grass conceals the ox's horns.) A monk asked: 'What is the meaning of the Patriarch's coming from the West?' (What is the true meaning of the Patriarch's transmission from the West?) The Master said: 'Fish leaping in water without a source, orioles singing on withered trees.' (Fish leap in water without a source, orioles sing on withered trees.) A monk asked: 'What is the eternally abiding person?' (What is the eternally existing person?) The Master said: 'A dead snake in the twelfth month lies on the main road; touching it harms people, but there is nothing to be done.' (A dead snake in the twelfth month lies across the main road; touching it will harm people, but there is nothing to be done.) A monk asked: 'What is the place where learners connect?' (What is the place where learners connect with each other?) The Master said: 'A square peg fits into a round hole.' (A square peg fits into a round hole.) A monk asked: 'What is the Great Sea of Tranquil Extinction?' (What is the Great Sea of Tranquil Extinction?) The Master said: 'Riding a horse through the bustling market without touching a single person.' (Riding a horse through the bustling market without touching a single person.) A monk asked: 'What is Mahābhijñā-jñānābhibhū Buddha (Great Universal Wisdom Excellence Buddha)?' The Master said: 'The solitary wheel ceases to shine on the peak of Miaofeng; tell the apes of Ba not to break their hearts.' (The solitary wheel ceases to shine on the peak of Miaofeng; tell the apes of Ba not to be sad.) A monk asked: 'What is a person who creates karma for the Avici hell?' (What is a person who creates karma for the Avici hell?) The Master said: 'Fierce fire burns the pot, cooking the Buddha.' (Fierce fire burns the pot, cooking the Buddha.) The Master, on account of an event, gave a verse: 'As soon as you arrive at Hongshan, plant your roots; in all directions, do not discuss. His family has the ambition to sleep among the clouds; blowing the reed pipe horizontally, the universe is noisy.' (As soon as you arrive at Hongshan, plant your roots; in all directions, do not discuss. His family has the ambition to live in seclusion in the mountains; blowing the reed pipe horizontally, the universe is noisy.) A monk asked: 'What is the mind of the ancient Buddha?' (What is the mind of the ancient Buddha?) The Master said: 'Much.'

年曆日雖無用。犯著應須總滅門。曰或遇新曆日又作么生。師曰。運動修營無滯礙。何勞入市問孫臏。問時人有病醫王醫。醫王有病甚人醫。師展手曰。與我診候看。曰不會。師曰。須彌徒作藥。四海謾為湯。問向上一路千聖不傳。和尚還傳也無。師曰。鐵丸驀口塞。難得解吞人。問如何是佛法大意。師曰。雪寒向火。日暖隈陽。問如何是賓中賓。師曰。蕩子無家計。飄蓬不自知。曰如何是賓中主。師曰。茅戶掛珠簾。曰如何是主中賓。師曰。龍樓鋪草坐。曰如何是主中主。師曰。東宮雖至嫡。不面聖堯顏。問有一室女。未曾嫁娉。生得一子。姓個甚麼。師曰。偶然衫子破。閫外沒人縫。問如何是不落階級底人。師曰。胎中童子眉如雪。問如何是不睡底眼。師曰。昨夜三更擘不開。問諦信底人。信個甚麼。師曰。莫道冰無火。斯須紅焰生。問如何是密室。師曰。茅茨當大道。歷劫沒人敲。問如何是異日已前人。師曰。萬年枯木鳥。銜來。問懸崖峭峻還具得失也無。師曰。忻逢良。便好與一推。問牛頭未見四祖時如何。師曰。鲊甕乍開蠅𠯗𠯗。曰見后如何。師曰。底穿蕩盡冷湫湫。

襄州廣德周禪師

僧問。魚向深潭難避網。龍居淺水卻難尋。時如何。師曰。遍體崑崙黑。通身一點霜。問貧子歸家時如何。

【現代漢語翻譯】現代漢語譯本『年曆日雖然沒有用處，但如果觸犯了禁忌，就應該全家滅門。』請問如果遇到新的歷日，又該如何呢？禪師說：『運動修繕都沒有阻礙，何必跑到市場去問孫臏（古代著名軍事家）呢？』有人問：『現在人有病了，有醫王（指高明的醫生）來醫治，如果醫王有病了，誰來醫治呢？』禪師伸出手說：『讓我來給你診候看看。』那人說：『我不會。』禪師說：『須彌山（佛教中的聖山）徒勞地作為藥材，四海的水白白地熬成湯藥。』有人問：『向上一路（指直指佛性的道路），千聖（指歷代聖人）都不傳授，和尚您還傳授嗎？』禪師說：『鐵丸塞住了嘴巴，難以讓人吞嚥下去。』有人問：『什麼是佛法的大意？』禪師說：『天冷了就靠近火，天暖了就到背陰的地方。』有人問：『什麼是賓中賓？』禪師說：『浪蕩子沒有家產，像蓬草一樣漂泊，自己都不知道。』那人問：『什麼是賓中主？』禪師說：『茅草屋掛著珠簾。』那人問：『什麼是主中賓？』禪師說：『在皇帝的宮殿里鋪著草蓆坐。』那人問：『什麼是主中主？』禪師說：『東宮（指太子）雖然是嫡子，也不能直接面見堯帝（古代聖明的君主）。』有人問：『有一個未出嫁的女子，生了一個兒子，請問他姓什麼？』禪師說：『偶然衣服破了，閨房之外沒有人來縫補。』有人問：『什麼是不落階級的人？』禪師說：『胎中的嬰兒眉毛像雪一樣白。』有人問：『什麼是不睡覺的眼睛？』禪師說：『昨夜三更（深夜）也睜不開。』有人問：『真正相信的人，相信什麼？』禪師說：『不要說冰沒有火，一會兒就會生出紅色的火焰。』有人問：『什麼是密室？』禪師說：『茅草屋就在大路邊，經歷了很久也沒有人敲門。』有人問：『什麼是異日已前人？』禪師說：『萬年的枯木鳥，銜來了。』有人問：『懸崖峭壁還具有得失嗎？』禪師說：『很高興遇到好人，就應該推他一把。』有人問：『牛頭（指牛頭法融禪師）沒有見到四祖（指四祖道信禪師）時如何？』禪師說：『醃魚的罈子剛打開，蒼蠅嗡嗡地飛。』那人問：『見到四祖之後如何？』禪師說：『罈子底破了，裡面的東西都流光了，冷冷清清的。』襄州廣德周禪師有僧人問：『魚在深潭裡難以躲避漁網，龍在淺水裡卻難以找到，這是什麼意思？』禪師說：『渾身都是崑崙山（指黑色），通身卻有一點霜（指白色）。』有人問：『貧窮的兒子回到家時是什麼樣的？』

【English Translation】 English version 『Although the almanac days are useless, violating them should result in the extermination of the entire family.』 What should be done if one encounters a new almanac day? The Zen master said, 『Moving and repairing have no obstacles, why bother going to the market to ask Sun Bin (a famous ancient military strategist)?』 Someone asked, 『When people are sick, there are medicine kings (referring to skilled doctors) to treat them. If the medicine king is sick, who will treat them?』 The Zen master held out his hand and said, 『Let me examine you.』 The person said, 『I don't know how.』 The Zen master said, 『Mount Sumeru (a sacred mountain in Buddhism) is futile as medicine, and the water of the four seas is wasted as soup.』 Someone asked, 『The upward path (referring to the path that directly points to Buddha-nature) is not transmitted by the thousand sages (referring to past sages). Do you, Master, still transmit it?』 The Zen master said, 『An iron ball is stuffed into the mouth, making it difficult for people to swallow.』 Someone asked, 『What is the great meaning of the Buddha-dharma?』 The Zen master said, 『When it's cold, approach the fire; when it's warm, stay in the shade.』 Someone asked, 『What is a guest within a guest?』 The Zen master said, 『A prodigal son has no family property, drifting like tumbleweed, not even knowing himself.』 The person asked, 『What is a guest within a host?』 The Zen master said, 『A pearl curtain hangs in a thatched hut.』 The person asked, 『What is a host within a guest?』 The Zen master said, 『Sitting on a grass mat in the emperor's palace.』 The person asked, 『What is a host within a host?』 The Zen master said, 『Although the crown prince is the legitimate heir, he cannot directly meet Emperor Yao (a wise ancient ruler).』 Someone asked, 『There is an unmarried woman who gave birth to a son. What is his surname?』 The Zen master said, 『By chance, her clothes are torn, and no one outside the boudoir sews them.』 Someone asked, 『What is a person who does not fall into categories?』 The Zen master said, 『The eyebrows of a child in the womb are as white as snow.』 Someone asked, 『What are eyes that do not sleep?』 The Zen master said, 『They couldn't be opened last night at midnight.』 Someone asked, 『What does a truly believing person believe in?』 The Zen master said, 『Don't say that ice has no fire; a red flame will arise in an instant.』 Someone asked, 『What is a secret room?』 The Zen master said, 『A thatched hut is by the main road, and no one has knocked on the door for ages.』 Someone asked, 『What is a person before the other day?』 The Zen master said, 『A bird from a ten-thousand-year-old dead tree brings it.』 Someone asked, 『Does a steep cliff still have gains and losses?』 The Zen master said, 『Glad to meet a good person, it's good to give them a push.』 Someone asked, 『What was Niu-t'ou (referring to Zen Master Fa-jung of Niu-t'ou Mountain) like before he met the Fourth Patriarch (referring to the Fourth Patriarch Tao-hsin)?』 The Zen master said, 『The fish sauce jar has just been opened, and flies are buzzing.』 The person asked, 『What was he like after meeting the Fourth Patriarch?』 The Zen master said, 『The bottom of the jar is broken, everything has flowed out, cold and desolate.』 Zen Master Zhou of Guangde Temple in Xiangzhou A monk asked, 『Fish in deep pools find it hard to avoid nets, dragons in shallow waters are hard to find. What does this mean?』 The Zen master said, 『The whole body is Kunlun Mountain (referring to black), but the whole body has a bit of frost (referring to white).』 Someone asked, 『What is it like when a poor son returns home?』

師曰。入門不見面。處處故園春。問命盡祿絕時如何。師曰死。曰此人落歸何道。師曰。薰薰彌宇宙。爛壞莫能拈。問聞話不覺時如何。師曰。遍界沒聾人。誰是知音者。曰如何是知音者。師曰。斷絃續不得。歷劫響泠泠。問教中道。阿逸多不斷煩惱。不修禪定。佛記此人。成佛無疑。此理如何。師曰。鹽又盡炭又無。曰鹽盡炭無時如何。師曰。愁人莫向愁人說。說向愁人愁殺人。問如何得唸唸相應去。師曰。驚水魚龍散。曰唸唸相應后如何。師曰。海北天南各自行。不勞魚雁通訊息。

石門蘊禪師法嗣

襄州石門慧徹禪師

僧問。金烏出海光天地。與此光陰事若何。師曰。龍出洞兮風雨至。海岳傾時日月明問從上諸聖向甚麼處去也。師曰。露柱掛燈籠。問如何是和尚家風。師曰。解接無根樹。能挑海底燈。問如何是祖師西來意。師曰。少林澄九鼎。浪動百花新。問如何是佛法大意。師曰。三門外松樹。子見生見長。問三身中那身是正。師曰。報化路頭橫鳥道。石人眼裡不栽花。問云光作牛意旨如何。師曰。陋巷不騎金色馬。回途卻著破襕衫。問年窮歲盡時如何。師曰。東村王老夜燒錢。問一毫未發時如何。師曰。后羿不調弓。箭透三江口。問如何是佛。師曰。樵子度荒郊。騎牛草不露。曰如何是

【現代漢語翻譯】現代漢語譯本師父說：『入門卻不見本來面目，處處都是故鄉的春色。』問：『壽命到了，俸祿也 खत्म了的時候會怎麼樣？』師父說：『死。』問：『這個人會落入哪一道？』師父說：『香氣瀰漫宇宙，腐爛了也無法拾起。』問：『聽聞佛法卻不覺悟時會怎麼樣？』師父說：『遍及世界沒有聾人，誰是真正的知音呢？』問：『如何才是知音？』師父說：『斷了的琴絃無法續接，經歷了漫長的時間，聲音依然清冷。』問：『經教中說，阿逸多（Ajita，彌勒菩薩的梵文名）不斷除煩惱，不修習禪定，佛卻預言此人必定成佛，這是什麼道理？』師父說：『鹽用完了，炭也燒沒了。』問：『鹽盡炭無時會怎麼樣？』師父說：『愁苦的人不要向愁苦的人傾訴，傾訴了只會讓愁苦的人更加愁苦。』問：『如何才能做到唸唸相應？』師父說：『驚動了水中的魚龍，它們四處逃散。』問：『唸唸相應之後會怎麼樣？』師父說：『海北天南各自遠行，不需要魚雁傳遞訊息。』

石門蘊禪師的法嗣

襄州石門慧徹禪師

有僧人問：『金烏（Jinwu，太陽的別稱）從海中升起，光照天地，與這光陰流逝有什麼關係？』師父說：『龍從洞中出來，就會有風雨到來，海岳傾倒時，日月更加明亮。』問：『從前的各位聖賢都到哪裡去了？』師父說：『在露柱上掛燈籠。』問：『什麼是和尚的家風？』師父說：『能夠接續沒有根的樹木，能夠挑起海底的燈。』問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』師父說：『少林寺（Shaolin Temple）的九鼎安定，風浪涌動，百花更新。』問：『什麼是佛法大意？』師父說：『三門外的松樹，你見它生長。』問：『三身（Trikaya）中哪一身是正身？』師父說：『報身和化身的路途上橫著鳥道，石人的眼裡不栽花。』問：『云光作牛（Yun Guang as an ox）的意旨是什麼？』師父說：『簡陋的巷子里不騎金色的馬，回來時卻穿著破舊的僧衣。』問：『年終歲末時會怎麼樣？』師父說：『東村的王老在夜晚燒紙錢。』問：『一毫未發時會怎麼樣？』師父說：『后羿不調整弓箭，箭已經穿透了三江口。』問：『什麼是佛？』師父說：『樵夫走過荒郊，騎著牛，草也不露出來。』問：『如何是……』

【English Translation】 English version The Master said, 'Entering the gate, one does not see the face; everywhere is the spring of the old garden.' Asked, 'What happens when life is exhausted and the salary is cut off?' The Master said, 'Death.' Asked, 'Where does this person fall into?' The Master said, 'Fragrance permeates the universe; rotten, it cannot be picked up.' Asked, 'What happens when hearing the Dharma without awakening?' The Master said, 'Throughout the world, there are no deaf people; who is the true confidant?' Asked, 'How is one a true confidant?' The Master said, 'A broken string cannot be rejoined; through countless kalpas, the sound remains clear and cold.' Asked, 'The teachings say that Ajita (Maitreya Bodhisattva's Sanskrit name) does not cut off afflictions, nor does he cultivate meditation, yet the Buddha prophesied that this person will surely become a Buddha. What is the reason for this?' The Master said, 'The salt is used up, and the charcoal is gone.' Asked, 'What happens when the salt is gone and the charcoal is used up?' The Master said, 'A sorrowful person should not speak to a sorrowful person; speaking to a sorrowful person only makes them more sorrowful.' Asked, 'How can one achieve moment-to-moment correspondence?' The Master said, 'Startling the fish and dragons in the water, they scatter in all directions.' Asked, 'What happens after moment-to-moment correspondence?' The Master said, 'North of the sea and south of the sky, each goes their own way; there is no need for fish or geese to carry messages.'

Dharma heir of Zen Master Shimen Yun

Zen Master Huiche of Shimen, Xiangzhou

A monk asked, 'The golden crow (Jinwu, a name for the sun) rises from the sea, illuminating heaven and earth; what is the relationship with the passage of time?' The Master said, 'When the dragon emerges from the cave, wind and rain will come; when the mountains and seas collapse, the sun and moon will shine even brighter.' Asked, 'Where have all the past sages gone?' The Master said, 'Hanging a lantern on a dew-covered pillar.' Asked, 'What is the family style of the abbot?' The Master said, 'Able to graft a rootless tree, able to lift a lamp from the bottom of the sea.' Asked, 'What is the meaning of Bodhidharma's intention in coming from the West?' The Master said, 'The nine tripods of Shaolin Temple (Shaolin Temple) are stable; when waves surge, a hundred flowers are renewed.' Asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'The pine tree outside the three gates; you see it grow.' Asked, 'Which of the three bodies (Trikaya) is the true body?' The Master said, 'Across the paths of the Reward Body and the Manifestation Body lies a bird's path; in the eyes of a stone man, no flowers are planted.' Asked, 'What is the meaning of Yun Guang as an ox?' The Master said, 'In a humble alley, one does not ride a golden horse; returning, one wears a tattered robe.' Asked, 'What happens at the end of the year?' The Master said, 'Old Wang of the eastern village burns paper money at night.' Asked, 'What happens when a single hair is not yet raised?' The Master said, 'Hou Yi does not adjust his bow; the arrow pierces the mouth of the three rivers.' Asked, 'What is Buddha?' The Master said, 'A woodcutter passes through the wilderness, riding an ox, not revealing the grass.' Asked, 'How is...'

騎牛草不露。師曰。遮掩不得。問如何是靈利底物。師曰。古墓毒蛇頭戴角。又曰。維摩不離方丈室。文殊未到卻先知。又曰。垢膩汗衫皁角洗。因令初上座領眾來參。師問。萬仞峰頭石牛吼。穿云渡水意如何。初無對。師曰。山僧住持事大。參堂去。師后令僧下語。或云。久向和尚。或云。訪道尋師明的旨。覺了根源顯異機。師曰。當時初上座若下得這語。不將他作參學人。上堂。一切眾生本源佛性。譬如朗月當空。祇為浮雲翳障不得顯現。為明為照。為道為路。為舟為楫。為依為止。一切眾生本源佛性亦復如是。時汾陽昭和尚在眾。出問。朗月海云遮不得。舒光直透水晶宮。時如何。師曰。石壁山河非障礙。閻浮界外任升騰。陽曰。恁么則千聖共傳無底缽。時人皆唱太平歌。師曰。太平曲子如何唱。陽曰。不墮五音非關六律。師曰。還有人和得么。陽曰。請和尚不吝慈悲。師曰。仁者善自保任。

含珠哲禪師法嗣

洋州龍穴山和尚

僧問。如何是西來意。師曰。騎虎唱巴歌。問既是善知識。為甚麼卻與土地燒錢。師曰。彼上人者難為酬對。

唐州大乘山和尚

僧問。枯樹逢春時如何。師曰。世間希有。問如何是四方八面事。師曰。升子里𨁝跳。斗子內轉身。

襄州延慶院歸

【現代漢語翻譯】現代漢語譯本『騎牛草不露。』（騎在牛背上，草葉不會顯露出來。）師父說：『遮掩不住。』問：『如何是靈利底物？』（什麼是靈巧的東西？）師父說：『古墓毒蛇頭戴角。』又說：『維摩（Vimalakirti，一位著名的在家菩薩）不離方丈室，文殊（Manjusri，智慧菩薩）未到卻先知。』又說：『垢膩汗衫皁角洗。』因此讓初上座帶領大家來參拜。師父問：『萬仞峰頭石牛吼，穿云渡水意如何？』（萬仞高的山峰上石牛吼叫，穿過雲層渡過水，這是什麼意思？）初上座沒有回答。師父說：『山僧住持事大，參堂去。』（我作為住持，事情重大，去參禪吧。）師父後來讓僧人作答，有人說：『久向和尚。』（早就仰慕和尚。）有人說：『訪道尋師明的旨，覺了根源顯異機。』（尋訪道，尋找師父，明白宗旨，覺悟根源，顯現奇異的機緣。）師父說：『當時初上座如果能說出這些話，就不會把他當作參學的人。』上堂。『一切眾生本源佛性，譬如朗月當空，只為浮雲翳障不得顯現，為明為照，為道為路，為舟為楫，為依為止。一切眾生本源佛性亦復如是。』（一切眾生的本源佛性，就像明亮的月亮在空中，只是因為浮雲遮蔽而不能顯現，它能帶來光明和照耀，指引道路，作為船隻和船槳，作為依靠和止境。一切眾生的本源佛性也是如此。）當時汾陽昭（Fenyang Zhao，一位禪師）和尚在人群中，出來問道：『朗月海云遮不得，舒光直透水晶宮，時如何？』（明亮的月亮即使被海上的云遮蔽，也能舒展光芒，直接穿透水晶宮，這是什麼境界？）師父說：『石壁山河非障礙，閻浮界外任升騰。』（石壁山河不是障礙，可以在閻浮提（Jambudvipa，我們所居住的世界）之外自由升騰。）汾陽昭說：『恁么則千聖共傳無底缽，時人皆唱太平歌。』（既然這樣，那麼就是千聖共同傳授的無底缽，世人都唱著太平歌。）師父說：『太平曲子如何唱？』（太平的曲子怎麼唱？）汾陽昭說：『不墮五音非關六律。』（不落入五音，也無關六律。）師父說：『還有人和得么？』（還有人能唱和嗎？）汾陽昭說：『請和尚不吝慈悲。』（請和尚不要吝惜慈悲。）師父說：『仁者善自保任。』（仁者好好保重自己。）含珠哲（Hanzhu Zhe）禪師法嗣洋州龍穴山（Longxueshan of Yang Prefecture）和尚僧人問：『如何是西來意？』（什麼是達摩祖師西來的本意？）師父說：『騎虎唱巴歌。』（騎在老虎上唱巴歌。）問：『既是善知識，為什麼卻與土地燒錢？』（既然是善知識，為什麼還要給土地神燒錢？）師父說：『彼上人者難為酬對。』（那位上人難以應對。）唐州大乘山（Dachengshan of Tang Prefecture）和尚僧人問：『枯樹逢春時如何？』（枯樹逢春是什麼景象？）師父說：『世間希有。』（世間稀有。）問：『如何是四方八面事？』（什麼是四面八方的事情？）師父說：『升子里𨁝跳，斗子內轉身。』（在升子里跳躍，在斗子里轉身。）襄州延慶院歸（Yanqingyuan of Xiang Prefecture）

【English Translation】 English version 『Riding the ox, the grass is not revealed.』 (When riding on the back of an ox, the grass leaves will not be visible.) The master said, 『It cannot be concealed.』 Asked, 『What is a clever thing?』 The master said, 『An ancient tomb's poisonous snake wears horns.』 He also said, 『Vimalakirti (Vimalakirti, a famous lay Bodhisattva) does not leave his ten-foot square room, and Manjusri (Manjusri, the Bodhisattva of wisdom) knows in advance before arriving.』 He also said, 『A greasy sweat-soaked shirt is washed with soapberry.』 Therefore, he instructed the senior monk to lead the assembly to pay respects. The master asked, 『On the ten-thousand-foot peak, a stone ox roars; what is the meaning of passing through clouds and crossing water?』 The senior monk had no reply. The master said, 『The affairs of the abbot of this mountain monastery are significant; go to the meditation hall.』 Later, the master instructed the monks to offer a saying. Some said, 『I have long admired the abbot.』 Others said, 『Seeking the Way and searching for a teacher to understand the purpose, realizing the root source reveals extraordinary opportunities.』 The master said, 『If the senior monk had offered these words at that time, he would not have been treated as a student.』 Ascending the hall. 『The original Buddha-nature of all sentient beings is like a bright moon in the sky, only obscured by floating clouds, preventing it from manifesting, providing light and illumination, serving as the Way and the road, as a boat and an oar, as reliance and cessation. The original Buddha-nature of all sentient beings is also like this.』 At that time, Zen Master Fenyang Zhao (Fenyang Zhao, a Zen master) was in the assembly and came out to ask, 『The bright moon cannot be obscured by sea clouds, its light shines directly through the crystal palace; what is this state?』 The master said, 『Stone walls and rivers are not obstacles; it can ascend freely beyond Jambudvipa (Jambudvipa, the world we live in).』 Zhao said, 『In that case, the bottomless bowl is transmitted by a thousand sages, and people sing songs of peace.』 The master said, 『How is the song of peace sung?』 Zhao said, 『It does not fall into the five tones and is not related to the six laws.』 The master said, 『Is there anyone who can harmonize with it?』 Zhao said, 『Please, Abbot, do not be stingy with compassion.』 The master said, 『Benevolent one, take good care of yourself.』 Successor of Zen Master Hanzhu Zhe (Hanzhu Zhe) The Abbot of Longxueshan (Longxueshan) in Yang Prefecture A monk asked, 『What is the meaning of the Westward Journey?』 (What is the original intention of Bodhidharma's coming from the West?) The master said, 『Riding a tiger and singing a Ba song.』 Asked, 『Since you are a good advisor, why do you burn money for the local gods?』 The master said, 『That superior person is difficult to respond to.』 The Abbot of Dachengshan (Dachengshan) in Tang Prefecture A monk asked, 『What is it like when a withered tree meets spring?』 The master said, 『Rare in the world.』 Asked, 『What are the affairs of the four directions and eight faces?』 The master said, 『Jumping in a sheng (a measuring container), turning around in a dou (another measuring container).』 Gui (Gui) of Yanqingyuan (Yanqingyuan) in Xiang Prefecture

曉慧廣禪師

僧問。言語道斷時如何。師曰。兩重公案。曰如何領會。師曰。分明舉似。問如何是鳳山境。師曰。好生看取。曰如何是境中人。師曰。識么。

襄州含珠山真禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。含珠密意。同道者知。曰恁么則不假羽翼便登霄漢去也。師曰鈍。問古鏡未磨時如何。師曰。昧不得曰。磨后如何。師曰。黑如漆。

紫陵一禪師法嗣

并州廣福道隱禪師

僧問。如何是指南一路。師曰。妙引靈機事。澄波顯異輪。問三家同到請。未審赴誰家。師曰。月印千江水。門門盡有僧。

紫陵微禪師

初到夾山。山問。近離甚處。師曰向北。山曰。是何宗徒。師曰。昔日老胡師子吼。頂門一裂至如今。住后僧問。如何是紫陵境。師曰。寂照燈光夜已深。曰如何是境中人。師曰。猿啼虎嘯。問寶劍未出匣時如何。師曰。磐陀石上栽松柏。問如何是大猛烈底人。師曰。石牛步步火中行。返顧休銜日中草。曰如何是五逆底人。師曰。放火夜燒無相宅。天明戴帽入長安。曰如何是孝順底人。師曰。步步手提無米飯。斂手堂前不舉頭。問如何是祖師西來意。師曰。紅爐焰上碧波流。

興元府大浪和尚

僧問。既是喝河神。為甚麼被水推卻

【現代漢語翻譯】現代漢語譯本曉慧廣禪師

有僧人問：『言語的道路斷絕時，會是怎樣？』禪師說：『這是兩重的公案。』僧人說：『如何領會？』禪師說：『分明地告訴你。』問：『什麼是鳳山的境界？』禪師說：『好好地看清楚。』問：『什麼是境界中的人？』禪師說：『你認識嗎？』

襄州含珠山真禪師

有僧人問：『禪師您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』禪師說：『含珠山的秘密心意，只有志同道合的人才能明白。』僧人說：『這樣說來，那就不需要藉助翅膀也能登上天空了。』禪師說：『遲鈍！』問：『古鏡未曾打磨時是怎樣的？』禪師說：『一片昏昧。』問：『打磨之後又是如何？』禪師說：『黑如墨漆。』

紫陵一禪師法嗣

并州廣福道隱禪師

有僧人問：『如何是指路的途徑？』禪師說：『巧妙地引導靈妙的機用，澄澈的波浪中顯現奇異的光輪。』問：『三家同時邀請，不知該赴哪一家？』禪師說：『月亮映照在千江水面，家家戶戶都有僧人。』

紫陵微禪師

初到夾山時，夾山禪師問：『你最近從哪裡來？』微禪師說：『從北方來。』夾山禪師問：『是什麼宗派的？』微禪師說：『昔日老胡（指達摩祖師，Bodhidharma）一聲獅子吼，頂門裂開直到如今。』住錫后，有僧人問：『什麼是紫陵的境界？』禪師說：『寂靜的光芒照耀，燈光在深夜裡顯得更加深邃。』問：『什麼是境界中的人？』禪師說：『猿猴啼叫，老虎咆哮。』問：『寶劍未出劍匣時是怎樣的？』禪師說：『在磐陀石上栽種松柏。』問：『什麼是大猛烈的人？』禪師說：『石牛一步一步在火中行走，回頭就不要去銜太陽中的草。』問：『什麼是犯下五逆罪的人？』禪師說：『放火在夜晚燒燬無相的房屋，天亮后戴著帽子進入長安。』問：『什麼是孝順的人？』禪師說：『每一步都用手提著沒有米的飯，收斂雙手在堂前不抬頭。』問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師說：『紅色的爐火上碧綠的波濤在流動。』

興元府大浪和尚

有僧人問：『既然是喝退河神，為什麼會被水推倒？』

【English Translation】 English version Chan Master Xiaohui Guang

A monk asked: 'What is it like when the path of words is cut off?' The Master said: 'A double koan.' The monk said: 'How should I understand it?' The Master said: 'I'll tell you clearly.' Asked: 'What is the realm of Fengshan?' The Master said: 'Take a good look.' Asked: 'What is the person in the realm?' The Master said: 'Do you recognize him?'

Chan Master Zhen of Hanzhu Mountain in Xiangzhou

A monk asked: 'Whose tune does the Master sing? Whose lineage does the Dharma tradition inherit?' The Master said: 'The secret intention of Hanzhu, those who share the same path know.' The monk said: 'In that case, then without relying on wings, one can ascend to the heavens.' The Master said: 'Dull!' Asked: 'What is it like when the ancient mirror has not been polished?' The Master said: 'Completely obscured.' Asked: 'What is it like after polishing?' The Master said: 'Black as lacquer.'

Dharma Heir of Chan Master Yi of Ziling

Chan Master Daoyin of Guangfu in Bingzhou

A monk asked: 'What is the path of guidance?' The Master said: 'Skillfully guiding the spiritual mechanism, in the clear waves appears an extraordinary wheel.' Asked: 'Three families invite me at the same time, I don't know which one to go to?' The Master said: 'The moon reflects in a thousand rivers, every household has monks.'

Chan Master Wei of Ziling

When he first arrived at Jiashan, Jiashan asked: 'Where have you come from recently?' The Master said: 'From the north.' Jiashan asked: 'What sect do you belong to?' The Master said: 'In the past, old Hu (referring to Bodhidharma) roared like a lion, the top of his head split open until now.' After residing there, a monk asked: 'What is the realm of Ziling?' The Master said: 'The light of stillness shines, the lamplight is deep in the night.' Asked: 'What is the person in the realm?' The Master said: 'Monkeys cry, tigers roar.' Asked: 'What is it like when the precious sword has not left its scabbard?' The Master said: 'Planting pine and cypress on the Pantuo rock.' Asked: 'What is a person of great ferocity?' The Master said: 'The stone ox walks step by step in the fire, don't look back to hold grass in the sun.' Asked: 'What is a person who commits the five rebellious acts?' The Master said: 'Setting fire at night to burn the house of no-form, wearing a hat and entering Chang'an at dawn.' Asked: 'What is a filial person?' The Master said: 'Carrying rice-less food in hand step by step, folding hands in the hall without raising his head.' Asked: 'What is Bodhidharma's intention in coming from the West?' The Master said: 'On the flames of the red furnace, green waves flow.'

Monk Dala of Xingyuan Prefecture

A monk asked: 'Since he is shouting at the river god, why was he pushed back by the water?'

。師曰。隨流始得妙。住岸卻成迷。

洪州東禪和尚

僧問。如何是密室。師曰。江水深七尺。曰如何是密室中人。師曰。此去江南三十步。僧問。如何是新吳劍。師作㧞劍勢。

同安威禪師法嗣

陳州石鏡和尚

僧問。石鏡未磨。還鑑照否。師曰。前生是因。今生是果。

青原下八世

谷隱靜禪師法嗣

襄州谷隱知儼宗教禪師

登州人也。僧問。師唱誰家曲。宗風嗣阿誰。師曰。白雲南。傘蓋北。問如何是迦葉親聞底事。師曰。速須吐卻。問如何是諸佛照不著處。師曰。問這山鬼窟作么。曰照著后如何。師曰咄。精怪。問千山萬水如何登陟。師曰。舉步便千里萬里。曰不舉步時如何。師曰。亦千里萬里。

襄州普寧院法顯禪師

僧問。曩劫共住。為甚麼不識親疏。師曰誰。曰更待某甲道。師曰。將謂不領話。問千山萬水如何登陟。師曰。青霄無間路。到者不迷機。

同安志禪師法嗣

鼎州梁山緣觀禪師

僧問。如何是和尚家風。師曰。益陽水急魚行澀。白鹿松高鳥泊難。問家賊難防時如何。師曰。識得不為冤。曰識得后如何。師曰。貶向無生國里。曰莫是他安身立命處也無。師曰。死水不藏龍。曰如何是活水龍。師曰。興

【現代漢語翻譯】現代漢語譯本：師父說：『順著河流才能領悟玄妙，停留在岸邊反而會迷惑。』

洪州東禪和尚

有僧人問：『什麼是密室？』師父說：『江水深七尺。』僧人問：『什麼是密室中的人？』師父說：『從這裡去江南三十步。』僧人問：『什麼是新吳劍？』師父做了個拔劍的姿勢。

同安威禪師的法嗣

陳州石鏡和尚

有僧人問：『石鏡未曾打磨，還能照見事物嗎？』師父說：『前生是因，今生是果。』

青原下第八世

谷隱靜禪師的法嗣

襄州谷隱知儼宗教禪師

是登州人。有僧人問：『師父唱的是誰家的曲調？宗風傳承自哪位祖師？』師父說：『白雲在南邊，傘蓋在北邊。』問：『什麼是迦葉（Kasyapa，佛陀十大弟子之一，以頭陀苦行著稱）親自聽聞的事情？』師父說：『趕快吐出來。』問：『什麼是諸佛（all Buddhas）都照不到的地方？』師父說：『問這山鬼的洞穴做什麼？』問：『照到之後如何？』師父說：『咄！精怪。』問：『千山萬水如何攀登？』師父說：『舉步便是千里萬里。』問：『不舉步時如何？』師父說：『也是千里萬里。』

襄州普寧院法顯禪師

有僧人問：『往昔劫數共同居住，為什麼不認識親疏？』師父說：『誰？』僧人說：『還要等我說嗎？』師父說：『還以為你不明白話。』問：『千山萬水如何攀登？』師父說：『青霄沒有間隔的路，到達的人不會迷失機鋒。』

同安志禪師的法嗣

鼎州梁山緣觀禪師

有僧人問：『什麼是和尚的家風？』師父說：『益陽水流湍急魚難行，白鹿松樹高聳鳥難棲。』問：『家賊難防時如何是好？』師父說：『認識了就不算冤枉。』問：『認識之後如何？』師父說：『貶到無生國里。』問：『莫非那是他安身立命的地方嗎？』師父說：『死水不藏龍。』問：『什麼是活水龍？』師父說：『興』

【English Translation】 English version: The master said, 'Following the flow is how you attain the subtle; staying on the shore only leads to confusion.'

Hongzhou Dongchan Monk

A monk asked, 'What is the secret chamber?' The master said, 'The river water is seven feet deep.' The monk asked, 'What is the person in the secret chamber?' The master said, 'Thirty steps south of here.' The monk asked, 'What is the Xinwu Sword?' The master made a gesture of drawing a sword.

Dongan Wei Zen Master's Dharma Successor

Chenzhou Shijing Monk

A monk asked, 'The stone mirror is not yet polished; does it still reflect?' The master said, 'The past life is the cause; this life is the effect.'

Eighth Generation Below Qingyuan

Gu Yin Jing Zen Master's Dharma Successor

Xiangzhou Guyin Zhiyan Religious Teaching Zen Master

Was a person from Dengzhou. A monk asked, 'Whose tune does the master sing? Whose ancestral style do you inherit?' The master said, 'White clouds in the south, umbrella cover in the north.' Asked, 'What is the matter that Kasyapa (one of the ten major disciples of the Buddha, known for his ascetic practices) personally heard?' The master said, 'Quickly spit it out.' Asked, 'What is the place that all Buddhas (all Buddhas) cannot illuminate?' The master said, 'What are you asking about the mountain ghost's cave for?' Asked, 'What happens after it is illuminated?' The master said, 'Bah! Goblin.' Asked, 'How does one climb the thousands of mountains and rivers?' The master said, 'Taking a step is already thousands upon thousands of miles.' Asked, 'What about when one doesn't take a step?' The master said, 'Also thousands upon thousands of miles.'

Xiangzhou Puning Monastery Faxian Zen Master

A monk asked, 'Having lived together in past kalpas, why don't we recognize kinship?' The master said, 'Who?' The monk said, 'Do you still need me to say it?' The master said, 'I thought you didn't understand the words.' Asked, 'How does one climb the thousands of mountains and rivers?' The master said, 'There is an unobstructed path in the blue sky; those who arrive do not get lost in the opportunity.'

Dongan Zhi Zen Master's Dharma Successor

Dingzhou Liangshan Yuanguan Zen Master

A monk asked, 'What is the abbot's family style?' The master said, 'The water of Yiyang is rapid, and the fish have difficulty swimming; the pines of Bailu are tall, and the birds have difficulty perching.' Asked, 'What is to be done when it is difficult to guard against the house thief?' The master said, 'Recognizing it is not being wronged.' Asked, 'What happens after recognizing it?' The master said, 'Banished to the land of no birth.' Asked, 'Could that be the place where he settles down?' The master said, 'Still water does not hide dragons.' Asked, 'What is a living water dragon?' The master said, 'Rising.'

波不作浪。曰忽然傾湫倒岳時如何。師下座把住曰。莫教濕卻老僧袈裟角。問師唱誰家曲。宗風嗣阿誰。師曰。龍生龍子。鳳生鳳兒。問如何是西來意。師曰。蔥嶺不傳唐土印。胡人謾唱太平歌。問如何是從上傳來底事。師曰。渡水胡僧無膝褲。背駝梵夾不持經。問如何是正法眼。師曰。南華里。曰為甚在南華里。師曰。為汝問正法眼。問如何是學人自己。師曰。寰中天子塞外將軍。曰便恁么去時如何。師曰。朗月懸空。室中暗坐。問如何是衲衣下事。師曰密。師與瑞長老坐次。僧問。二尊不併化。為甚兩人居方丈。師曰。一亦非有。偈曰。梁山一曲歌。格外人難和。十載訪知音。未嘗逢一個。問亡僧遷化向甚麼處去。師曰。亡僧幾時遷化。曰爭奈相送何。師曰。紅爐𦦨上絳絲縷。叆叇雲中不點頭。上堂。垂鉤四海祇釣獰龍。格外玄機為尋知己。上堂。垂絲千尺。意在深潭。一句橫空。白雲自異。孤舟獨棹。不犯清波。海上橫行。罕逢明鑑。問如何是衲衣下事。師曰。眾聖莫顯。師后示偈曰。紅𦦨藏吾身。何須塔用新。有人相肯重。灰里邈全真。

歸宗章禪師法嗣

東京普凈院常覺禪師

陳留李氏子。初訪歸宗聞法省悟。遂求出家。未幾歸宗將順寂。召師撫之曰。汝於法有緣。他后濟眾人莫測其量

【現代漢語翻譯】現代漢語譯本『波不作浪』（水面平靜，沒有波浪）。問：『忽然傾湫倒岳時如何？』（突然間瀑布傾瀉，山嶽崩塌會是怎樣一番景象？）師父下座抓住那人說：『莫教濕卻老僧袈裟角』（不要讓瀑布打濕老僧的袈裟角）。問：『師唱誰家曲？宗風嗣阿誰？』（您唱的是哪一家的曲調？您的宗風傳承自誰？）師父說：『龍生龍子，鳳生鳳兒』（龍生龍子，鳳生鳳兒）。問：『如何是西來意？』（什麼是達摩祖師西來的真意？）師父說：『蔥嶺不傳唐土印，胡人謾唱太平歌』（從蔥嶺帶來的不是中土的印記，胡人唱的只是虛假的太平歌）。問：『如何是從上傳來底事？』（什麼是從過去傳承下來的事情？）師父說：『渡水胡僧無膝褲，背駝梵夾不持經』（渡河的胡人僧侶沒有護膝的褲子，揹著梵文經書卻不念誦）。問：『如何是正法眼？』（什麼是真正的佛法眼？）師父說：『南華里』（在南華寺里）。問：『為甚在南華里？』（為什麼在南華寺里？）師父說：『為汝問正法眼』（因為你問的是正法眼）。問：『如何是學人自己？』（什麼是學人真正的自己？）師父說：『寰中天子塞外將軍』（是普天下的天子，是邊塞的將軍）。問：『便恁么去時如何？』（如果就這樣下去會如何？）師父說：『朗月懸空，室中暗坐』（明月高懸天空，屋內卻一片黑暗）。問：『如何是衲衣下事？』（什麼是穿袈裟的僧人的本分事？）師父說：『密』（秘密）。師父與瑞長老坐在一起時，有僧人問：『二尊不併化，為甚兩人居方丈？』（兩尊佛不能同時教化，為什麼兩個人同住方丈室？）師父說：『一亦非有』（一也不是真實存在的）。偈曰：『梁山一曲歌，格外人難和。十載訪知音，未嘗逢一個』（梁山的歌一曲，不落俗套的人難以應和。十年尋訪知音，卻從未遇到一個）。問：『亡僧遷化向甚麼處去？』（去世的僧人往哪裡去了？）師父說：『亡僧幾時遷化？』（去世的僧人什麼時候遷化的？）。問：『爭奈相送何？』（無論如何都要送別啊！）師父說：『紅爐𦦨上絳絲縷，叆叇雲中不點頭』（紅色的爐火上飄著絲線，濃厚的雲層中不會點頭）。上堂：『垂鉤四海祇釣獰龍，格外玄機為尋知己』（放下魚鉤在四海只為釣起兇猛的龍，特別的玄機是爲了尋找知己）。上堂：『垂絲千尺，意在深潭。一句橫空，白雲自異。孤舟獨棹，不犯清波。海上橫行，罕逢明鑑』（放下千尺絲線，意在深深的水潭。一句禪語橫空出世，白雲也變得不同尋常。獨自劃著小船，不驚擾清澈的波浪。在海上橫行，很少遇到明鏡般的知己）。問：『如何是衲衣下事？』（什麼是穿袈裟的僧人的本分事？）師父說：『眾聖莫顯』（不要顯露諸聖的境界）。師父後來寫了一首偈：『紅𦦨藏吾身，何須塔用新。有人相肯重，灰里邈全真』（紅色的爐火隱藏我的身體，何必用新的佛塔。如果有人認可並尊重，即使在灰燼中也能找到完整的真性）。歸宗章禪師法嗣東京普凈院常覺禪師陳留李氏之子。最初拜訪歸宗禪師，聽聞佛法後有所領悟。於是請求出家。沒過多久，歸宗禪師即將圓寂，召見常覺禪師撫摸著他說：『你與佛法有緣，將來度化眾生，其數量不可估量。』

【English Translation】 English version 'Waves do not arise.' (The water surface is calm, without waves.) Asked: 'What about when suddenly the waterfall cascades and the mountains collapse?' The master descended from his seat, grabbed the person, and said: 'Don't let it wet the corner of this old monk's robe.' Asked: 'Whose tune does the master sing? Whose lineage does the Dharma inherit?' The master said: 'Dragons beget dragon sons, phoenixes beget phoenix daughters.' Asked: 'What is the meaning of the Westward Journey?' (What is the true meaning of Bodhidharma's arrival from the West?) The master said: 'The Cong Mountains do not transmit the seal of the Tang land; the barbarians vainly sing songs of peace.' Asked: 'What is the matter transmitted from the past?' The master said: 'The barbarian monk crossing the water has no knee pants, carrying the Sanskrit scriptures on his back but not reciting them.' Asked: 'What is the Eye of the True Dharma?' The master said: 'In Nanhua Temple.' Asked: 'Why in Nanhua Temple?' The master said: 'Because you ask about the Eye of the True Dharma.' Asked: 'What is the student's own self?' The master said: 'The emperor within the realm, the general beyond the borders.' Asked: 'What if it goes on like this?' The master said: 'The bright moon hangs in the sky, sitting in darkness in the room.' Asked: 'What is the matter beneath the monastic robe?' The master said: 'Secret.' When the master was sitting with Elder Rui, a monk asked: 'Two Buddhas do not transform together, why do two people live in the abbot's room?' The master said: 'Even one is not real.' A verse says: 'A song of Liang Mountain, difficult for unconventional people to harmonize with. For ten years, I have sought a kindred spirit, but have never met one.' Asked: 'Where does the deceased monk go after passing away?' The master said: 'When did the deceased monk pass away?' Asked: 'How can we not see him off?' The master said: 'Silk threads on the red furnace, not nodding in the dense clouds.' Ascending the hall: 'Casting a hook in the four seas only to fish for fierce dragons, extraordinary mysteries are for finding kindred spirits.' Ascending the hall: 'Dropping a thousand-foot line, the intention is in the deep pool. A phrase cuts across the sky, and the white clouds become different. Rowing a lone boat, not disturbing the clear waves. Traveling horizontally on the sea, rarely encountering a clear mirror.' Asked: 'What is the matter beneath the monastic robe?' The master said: 'Do not reveal the realms of all the sages.' The master later wrote a verse: 'The red furnace hides my body, why need a new pagoda? If someone acknowledges and respects it, the complete true nature can be found even in the ashes.' Successor of Zen Master Guizong Zhang Zen Master Changjue of Pujing Temple in Tokyo A son of the Li family of Chenliu. He initially visited Guizong, and after hearing the Dharma, he had some understanding. So he asked to leave home. Not long after, Guizong was about to pass away, and he summoned Changjue, stroked him, and said: 'You have an affinity with the Dharma, and in the future, you will save countless beings.'

也。仍以披剃事屬諸門人。師至唐乾化二年落髮。明年納戒于東林寺甘露壇。尋游五臺山還上都。于麗景門外獨居二載間。有北鄰信士張生者。請師供養。張素探玄理。因叩師垂誨。師乃隨宜開誘。張生於言下悟入。設榻留宿。至深夜與妻竊窺之。見師體遍一榻頭足俱出。及令婢僕視之即如常。倍加欽慕曰。弟子夫婦垂老。今愿割宅之前堂。以裨丈室。師欣然受之。至後唐天成三年。遂成大院。賜額曰普凈。師以時機淺昧難任極旨。茍啟之非器。令彼招謗讟之咎。我寧不務開法。每月三八施浴僧道萬計。師嘗謂諸徒曰。但得慧門無壅則福何滯哉。一日給事中陶谷入院致禮而問曰。經云。離一切相則名諸佛。今目前諸相紛然。如何離得。師曰。給事見。個甚麼。陶欣然仰重。自是王公大人屢薦章服師號。皆卻而不受。以開寶四年十二月二日示疾。十一日告眾囑付訖。右脅而化。

護國遠禪師法嗣

懷安軍雲頂德敷禪師

初參護國。問曰。直截根源佛所印。摘葉尋枝我不能。時如何。國曰。罷攀雲樹三秋果。休弄碧潭孤月輪。師乃頓釋所疑。住后成都帥請就衙升座。有樂營將出禮拜。起回顧下馬臺曰。一口吸盡西江水即不問。請師吞卻階前下馬臺。師展兩手。唱曰。細抹將來。營將猛省。

大陽

【現代漢語翻譯】現代漢語譯本也。仍然把剃度的事務交給門人處理。禪師在唐乾化二年剃髮，第二年在東林寺甘露壇受戒。不久后遊歷五臺山，返回上都。在麗景門外獨自居住兩年期間，有北邊的鄰居信士張生，邀請禪師接受供養。張生一向探究玄妙的道理，因此向禪師請教開示。禪師便隨機應變地開導他，張生在言語之下領悟入門，於是設定床榻留禪師住宿。到了深夜，張生和妻子偷偷地窺視禪師，看見禪師的身體遍滿整個床榻，頭和腳都伸了出來。等到讓婢女和僕人去看時，卻又和常人一樣。張生夫婦更加欽佩仰慕，說：『弟子夫婦年老，現在願意割讓住宅的前堂，用來增建禪師的丈室。』禪師欣然接受。到了後唐天成三年，終於建成了大院，朝廷賜予匾額，題為『普凈』。禪師認為當時的機緣尚淺，人們的根器愚昧，難以承受最高的宗旨，如果開啟的對象不是合適的器皿，會讓他們招來誹謗和怨恨的過失，我寧可不致力于弘揚佛法。每個月逢三和八的日子，佈施齋飯給僧人和道士，數量達到萬人。禪師曾經對眾弟子說：『只要智慧之門沒有阻塞，那麼福報又有什麼滯礙呢？』有一天，給事中陶谷來到寺院，向禪師致禮，並且問道：『經書上說：『離開一切相，就叫做諸佛。』現在眼前的各種相紛繁雜亂，要如何才能離開呢？』禪師說：『給事你看見了什麼？』陶谷欣然仰慕敬重。從此以後，王公大臣多次推薦授予禪師章服和師號，禪師都拒絕不接受。在開寶四年十二月初二示現疾病，十一日告訴眾人囑咐完畢，右脅臥著圓寂。

護國遠禪師的法嗣

懷安軍雲頂德敷禪師

起初參拜護國禪師，問道：『直截了當探尋根源，這是佛所印證的；摘取樹葉尋找樹枝，我做不來。此時此刻，該怎麼辦呢？』護國禪師說：『停止攀援雲端的樹木，尋找那秋天的果實；停止玩弄碧綠深潭，撈取那孤單的月亮。』德敷禪師於是立刻消除了心中的疑惑。後來住在成都，成都的統帥邀請他到衙門升座說法。有一位樂營的將領出來禮拜，起身回頭看著下馬臺說：『一口吸盡西江的水，我就不問了，請禪師吞掉階前的下馬臺。』德敷禪師張開雙手，唱道：『仔細地擦拭拿過來。』那位營將立刻醒悟。

大陽

【English Translation】 English version Also, he still entrusted the matter of tonsure to his disciples. The Master had his head shaved in the second year of Qianhua during the Tang Dynasty. The following year, he received the precepts at the Ganlu Altar in Donglin Temple. Soon after, he traveled to Mount Wutai and returned to Shangdu. During his two years of solitary residence outside Lijin Gate, a devout believer named Zhang Sheng, a neighbor to the north, invited the Master to accept offerings. Zhang had always explored profound principles, so he asked the Master for guidance. The Master then enlightened him according to his capacity. Zhang Sheng attained enlightenment upon hearing his words and prepared a couch for the Master to stay overnight. Late at night, Zhang and his wife secretly peeked at the Master and saw his body covering the entire couch, with his head and feet protruding. When they had a maid and servant look, he appeared as normal. The couple became even more admiring and said, 'We, your disciples, are old and now wish to donate the front hall of our residence to expand the Master's chamber.' The Master gladly accepted. By the third year of Tiancheng during the Later Tang Dynasty, a large courtyard was completed and bestowed with the plaque 'Pujing (Universal Purity)'. The Master believed that the time was not ripe and people's faculties were dull, making it difficult to bear the ultimate truth. If he were to enlighten those who were not suitable vessels, it would cause them to incur the fault of slander and resentment. He preferred not to focus on propagating the Dharma. Every month on the third and eighth days, he provided food to tens of thousands of monks and Taoists. The Master once said to his disciples, 'As long as the gate of wisdom is not blocked, what obstacle can there be to blessings?' One day, Tao Gu, a court attendant, came to the monastery, paid his respects to the Master, and asked, 'The scriptures say, 'To be apart from all forms is called all Buddhas.' Now, the various forms before us are numerous and chaotic. How can we be apart from them?' The Master said, 'What does the attendant see?' Tao Gu was delighted and deeply respected him. From then on, princes and high officials repeatedly recommended bestowing upon the Master official robes and titles, but he declined them all. On the second day of the twelfth month of the fourth year of Kaibao, he manifested illness. On the eleventh day, he informed the assembly, gave his final instructions, and passed away lying on his right side.

Successor of Zen Master Yuan of Huguo (Protecting the Nation) Monastery

Zen Master Defu of Yunding (Cloud Peak) in Huaian Army

Initially, he visited Huguo (Protecting the Nation) and asked, 'Directly cutting to the root source is what the Buddhas seal; picking leaves and searching for branches, I cannot do. What about this time?' Huguo (Protecting the Nation) said, 'Stop climbing the trees in the clouds, seeking the autumn fruit; stop playing with the green pool, scooping up the lonely moon.' The Master then immediately dispelled his doubts. Later, residing in Chengdu, the commander of Chengdu invited him to ascend the seat in the government office. A military officer from the music camp came out to pay respects, rose, and looked back at the dismounting platform, saying, 'I won't ask about swallowing the entire West River in one gulp, but please, Master, swallow the dismounting platform in front of the steps.' The Master spread out both hands and chanted, 'Carefully wipe it and bring it over.' The officer immediately awakened.

Dayang (Great Sun)

堅禪師法嗣

襄州石門聰禪師

僧問。大陽遷化向甚麼處去。師曰。騎牛不戴帽。正坐不偏行。

潭州北禪契念禪師

僧問。如何是大道之源。師曰。眾流混不得。曰獨脫事如何。師曰。穿云透石。問如何是不墜古今句。師曰。十五十六日月相逐。

石門徹禪師法嗣

襄州石門紹遠禪師

初在石門作田頭。門問。如何是田頭水牯牛。師曰。角轉轟天地。朝陽處處春。他日門又問。水牯牛安樂否。師曰。水草不曾虧。曰田中事作么生。師曰。深耕淺種。曰如法著。師曰。某甲不曾取次。住后僧問。師唱誰家曲。宗風嗣阿誰。師曰。十方無異路。揭覺鳳林前。問先師已歸雁塔去。當陽一句請師宣。師曰。修羅掌內擎日月。夜叉足下蹋泥龍。問金龍不吐凡間霧。請師舉唱鳳凰機。師曰。白眉不展手。長安路坦平。問如何是西來意。師曰。布袋盛烏龜。問如何是石門境。師曰。孤峰對鳳嶺。曰如何是境中人。師曰。巖中殘雪處處分輝。問如何是和尚密作用。師曰。滴瀝非旨趣。千山不露身。問四方八面來時如何。師曰。赤腳波斯鼻嗅天。問亡僧遷化向甚麼處去。師曰。灰飛煙滅。白骨連天。師與病僧灸次。僧問。正當與么時如何。師曰。通玄一脈大似流星。問如何是古佛心。師曰

【現代漢語翻譯】現代漢語譯本堅禪師法嗣（Jiān Chánshī Fǎsì）：堅禪師的法嗣

襄州石門聰禪師（Xiāngzhōu Shímén Cōng Chánshī）

僧問：大陽（Dàyáng）遷化向甚麼處去？（大陽禪師圓寂後去了哪裡？）師曰：騎牛不戴帽，正坐不偏行。（騎著牛卻不戴帽子，端正地坐著，行走不偏不倚。）

潭州北禪契念禪師（Tánzhōu Běichán Qìniàn Chánshī）

僧問：如何是大道之源？（什麼是大道的根源？）師曰：眾流混不得。（各種流派無法混淆。）曰：獨脫事如何？（如何才能超脫？）師曰：穿云透石。（穿過雲層，穿透巖石。）問：如何是不墜古今句？（如何是不落入古今窠臼的語句？）師曰：十五十六日月相逐。（十五、十六，月亮每天都在變化。）

石門徹禪師法嗣（Shímén Chè Chánshī Fǎsì）：石門徹禪師的法嗣

襄州石門紹遠禪師（Xiāngzhōu Shímén Shàoyuǎn Chánshī）

初在石門（Shímén）作田頭。門問：如何是田頭水牯牛？（什麼是田邊的水牛？）師曰：角轉轟天地，朝陽處處春。（牛角轉動，聲震天地，朝陽照耀，處處皆是春天。）他日門又問：水牯牛安樂否？（水牛安樂嗎？）師曰：水草不曾虧。（水草不曾缺少。）曰：田中事作么生？（田里的事怎麼樣了？）師曰：深耕淺種。（深耕細作。）曰：如法著？（符合規矩嗎？）師曰：某甲不曾取次。（我從來沒有隨便應付。）住后僧問：師唱誰家曲？宗風嗣阿誰？（禪師您唱的是哪一家的曲調？宗風傳承自誰？）師曰：十方無異路，揭覺鳳林前。（十方沒有不同的道路，在鳳林（Fènglín）前揭示覺悟。）問：先師已歸雁塔（Yàn Tǎ）去，當陽一句請師宣。（先師已經歸於雁塔，請禪師宣說一句當陽之語。）師曰：修羅（Xiūluó）掌內擎日月，夜叉（Yèchā）足下蹋泥龍。（修羅掌中托著日月，夜叉腳下踩著泥龍。）問：金龍不吐凡間霧，請師舉唱鳳凰機。（金龍不吐凡間的霧氣，請禪師開示鳳凰的玄機。）師曰：白眉不展手，長安（Cháng'ān）路坦平。（無需展示手段，長安的道路平坦開闊。）問：如何是西來意？（什麼是西來意？）師曰：布袋盛烏龜。（用布袋裝著烏龜。）問：如何是石門境？（什麼是石門的境界？）師曰：孤峰對鳳嶺。（孤峰對著鳳嶺。）曰：如何是境中人？（什麼是境界中的人？）師曰：巖中殘雪處處分輝。（巖石中的殘雪，處處散發光輝。）問：如何是和尚密作用？（什麼是和尚秘密的作用？）師曰：滴瀝非旨趣，千山不露身。（點滴不是宗旨，千山之中不顯露自身。）問：四方八面來時如何？（四面八方來時如何應對？）師曰：赤腳波斯鼻嗅天。（赤腳的波斯人，用鼻子嗅天。）問：亡僧遷化向甚麼處去？（圓寂的僧人去了哪裡？）師曰：灰飛煙滅，白骨連天。（灰飛煙滅，白骨連天。）師與病僧灸次，僧問：正當與么時如何？（禪師給生病的僧人鍼灸時，僧人問：正在這個時候如何？）師曰：通玄一脈大似流星。（通向玄妙的一脈，就像流星一樣。）問：如何是古佛心？（什麼是古佛的心？）師曰：

【English Translation】 English version Successors of Chan Master Jian

Chan Master Cong of Shimen in Xiangzhou (Xiāngzhōu Shímén Cōng Chánshī)

A monk asked: Where did Dayang (Dàyáng) go after his transformation? The Master said: 'Riding an ox without a hat, sitting upright without leaning.'

Chan Master Qinian of Beichan in Tanzhou (Tánzhōu Běichán Qìniàn Chánshī)

A monk asked: 'What is the source of the Great Path?' The Master said: 'The various streams cannot be mixed.' The monk said: 'How about the matter of being uniquely detached?' The Master said: 'Piercing through clouds and penetrating stone.' The monk asked: 'What is a phrase that does not fall into the trap of ancient or modern?' The Master said: 'The fifteenth and sixteenth, the moon follows day by day.'

Successors of Chan Master Che of Shimen (Shímén Chè Chánshī Fǎsì)

Chan Master Shaoyuan of Shimen in Xiangzhou (Xiāngzhōu Shímén Shàoyuǎn Chánshī)

Initially, he worked in the fields at Shimen (Shímén). The Master of Shimen asked: 'What is the water buffalo in the field?' The Master said: 'The turning of its horns shakes heaven and earth; the morning sun brings spring everywhere.' Another day, the Master of Shimen asked again: 'Is the water buffalo at peace?' The Master said: 'Water and grass have never been lacking.' The Master of Shimen said: 'How are things in the field?' The Master said: 'Deep plowing and shallow sowing.' The Master of Shimen said: 'Is it according to the Dharma?' The Master said: 'I have never been careless.' After residing there, a monk asked: 'Whose tune does the Master sing? Whose lineage does the Master inherit?' The Master said: 'The ten directions have no different paths; revealing enlightenment before Fenglin (Fènglín).' The monk asked: 'The former Master has already returned to the Goose Pagoda (Yàn Tǎ); please, Master, proclaim a phrase directly.' The Master said: 'The Asura (Xiūluó) holds the sun and moon in his palm; the Yaksha (Yèchā) treads on the mud dragon beneath his feet.' The monk asked: 'The golden dragon does not exhale the mist of the mortal realm; please, Master, reveal the phoenix's mechanism.' The Master said: 'Without displaying eyebrows or hands, the road to Chang'an (Cháng'ān) is flat and open.' The monk asked: 'What is the meaning of the coming from the West?' The Master said: 'A cloth bag holding a turtle.' The monk asked: 'What is the realm of Shimen?' The Master said: 'A solitary peak facing Phoenix Ridge.' The monk said: 'What is the person within the realm?' The Master said: 'The remaining snow in the rocks shines everywhere.' The monk asked: 'What is the abbot's secret function?' The Master said: 'Dripping is not the essence; not revealing the body in a thousand mountains.' The monk asked: 'What is it like when coming from all directions?' The Master said: 'A barefoot Persian sniffs the sky with his nose.' The monk asked: 'Where does the deceased monk go after transformation?' The Master said: 'Ashes fly and smoke vanishes; white bones connect to the sky.' The Master was giving acupuncture to a sick monk, and the monk asked: 'What is it like at this very moment?' The Master said: 'The vein connecting to the profound is like a shooting star.' The monk asked: 'What is the mind of the ancient Buddha?' The Master said:

。白牛露地臥青溪。問生死之河如何過得。師曰。風吹荷葉浮萍草。問如何是教外別傳一句。師曰。羊頭車子入長安。問生死浪前如何話道。師曰。毛袋橫身絕飲啄。青溪常臥太陽春。問如何是道。師曰。山深水冷。曰如何是道中人。師曰。金槌擊金鼓。問天陰日不出。光輝何處去。師曰。䥫蛇橫大路。通身黑似煙。問如何是宗乘中一句。師曰。石火夜燒山。大地齊合掌。問如何是祖師西來意。師曰。石牛攔古路。木馬驟高樓。

潭州北禪懷感禪師

僧問。如何是諸聖為人底句。師曰。紅輪當萬戶。光燭本無心。問師唱誰家曲。師曰。石戶不留心。洞玄通妙的問如何是佛。師曰。尺短寸長。

鄂州靈竹守珍禪師

僧問。如何是西來意。師曰。錫帶胡天雪。瓶添漢地泉。問迷悟不入諸境時如何。師曰。境從何來。曰恁么則無諸境去也。師曰。龍頭蛇尾漢。

舒州四面山津禪師

僧問。如何是佛。師曰。王字不著點。曰學人不會。師曰點。問如何是祖師西來意。師曰。山寒水冷。師有掛杖頌曰。四面一條杖。當機驗龍象。頭角稍低昂。電光臨背上。

嘉州承天義勤禪師

僧問。如何是承天境。師曰。兩江夾卻青盲漢。一帶山藏赤腳蠻。問如何是諦實之言。師曰。措大巾

【現代漢語翻譯】白牛在長滿青草的溪邊露天而臥。

有人問：『生死之河如何才能渡過？』

禪師說：『風吹動荷葉和浮萍。』

有人問：『如何是教外別傳的一句？』

禪師說：『羊頭車子進入長安（指不合時宜或不可能的事情）。』

有人問：『在生死的波浪前如何說話？』

禪師說：『毛袋子橫臥，斷絕飲食，在青溪邊常臥，沐浴著太陽的春光。』

有人問：『如何是道？』

禪師說：『山深水冷。』

有人問：『如何是道中人？』

禪師說：『金槌敲擊金鼓。』

有人問：『天陰日不出，光輝到哪裡去了？』

禪師說：『鐵蛇橫在大路上，全身黑得像煙。』

有人問：『如何是宗乘中的一句？』

禪師說：『石火在夜裡燒山，大地一起合掌。』

有人問：『如何是祖師西來意（指禪宗的根本宗旨）？』

禪師說：『石牛攔住古路，木馬飛奔高樓。』潭州北禪懷感禪師有僧人問：『如何是諸聖為人的根本一句？』

禪師說：『紅色的太陽照耀著千家萬戶，光明照耀卻本無心。』

有人問：『禪師您唱的是誰家的曲子？』

禪師說：『石頭的門不留心。』

洞玄通妙的人問：『如何是佛？』

禪師說：『尺短寸長。』鄂州靈竹守珍禪師有僧人問：『如何是西來意？』

禪師說：『錫杖帶著胡地的雪，瓶中裝滿漢地的泉。』

有人問：『迷與悟不進入各種境界時如何？』

禪師說：『境界從何而來？』

那人說：『這麼說就沒有各種境界了。』

禪師說：『龍頭蛇尾的漢子。』舒州四面山津禪師有僧人問：『如何是佛？』

禪師說：『王字不著點（指去掉一點就成了「土」字，暗含佛性本自具足，無需外求）。』

那人說：『學人不會。』

禪師說：『點。』

有人問：『如何是祖師西來意？』

禪師說：『山寒水冷。』

禪師有掛杖頌說：『四面都是一條杖，當機考驗龍象（指有能力的人），頭角稍微低昂，電光臨到背上。』嘉州承天義勤禪師有僧人問：『如何是承天的境界？』

禪師說：『兩條江夾著一個瞎子，一帶山藏著一個赤腳的蠻人。』

有人問：『如何是真實的話語？』

禪師說：『讀書人的頭巾。』

【English Translation】 A white ox lies in the open on a grassy stream bank.

Someone asks: 'How does one cross the river of birth and death?'

The Master says: 'The wind blows lotus leaves and duckweed.'

Someone asks: 'What is the phrase transmitted outside the teachings?'

The Master says: 'A ram-headed cart enters Chang'an (referring to something out of place or impossible).'

Someone asks: 'How does one speak before the waves of birth and death?'

The Master says: 'A fur bag lies horizontally, cutting off food and drink, constantly lying by the green stream, bathed in the spring sunlight.'

Someone asks: 'What is the Dao?'

The Master says: 'Deep mountains and cold water.'

Someone asks: 'What is a person of the Dao?'

The Master says: 'A golden mallet strikes a golden drum.'

Someone asks: 'When the sky is overcast and the sun doesn't come out, where does the light go?'

The Master says: 'An iron snake lies across the great road, its whole body as black as smoke.'

Someone asks: 'What is a phrase within the essence of the school?'

The Master says: 'A stone fire burns the mountain at night, the whole earth joins palms.'

Someone asks: 'What is the meaning of the Patriarch's coming from the West (referring to the fundamental principle of Zen Buddhism)?'

The Master says: 'A stone ox blocks the ancient road, a wooden horse gallops up a tall building.' Chan Master Huaigan of Beichan Temple in Tanzhou A monk asks: 'What is the fundamental phrase for the sages' teaching of people?'

The Master says: 'The red sun shines on ten thousand households, its light illuminating without intention.'

Someone asks: 'Whose tune are you singing, Master?'

The Master says: 'The stone door retains no mind.'

A person who understands the profound asks: 'What is Buddha?'

The Master says: 'A foot is short, an inch is long.' Chan Master Shouzhen of Lingzhu Temple in Ezhou A monk asks: 'What is the meaning of the coming from the West?'

The Master says: 'A tin staff carries the snow of the barbarian lands, a bottle is filled with the spring of the Han lands.'

Someone asks: 'What is it like when delusion and enlightenment do not enter the various realms?'

The Master says: 'Where do the realms come from?'

The person says: 'In that case, there are no various realms.'

The Master says: 'A Han person with a dragon's head and a snake's tail.' Chan Master Jin of Simianshan Mountain in Shuzhou A monk asks: 'What is Buddha?'

The Master says: 'The character 'king' without the dot (referring to removing the dot to make it the character 'earth', implying that Buddha-nature is inherently complete and does not need to be sought externally).'

The person says: 'This student does not understand.'

The Master says: 'The dot.'

Someone asks: 'What is the meaning of the Patriarch's coming from the West?'

The Master says: 'Cold mountains and cold water.'

The Master has a verse for hanging his staff: 'The staff is one on all four sides, testing dragons and elephants (referring to capable people) at the moment, the head and horns slightly raised and lowered, lightning strikes the back.' Chan Master Yiqin of Chengtian Temple in Jiaozhou A monk asks: 'What is the realm of Chengtian?'

The Master says: 'Two rivers sandwich a blind man, a mountain range hides a barefoot barbarian.'

Someone asks: 'What is truthful speech?'

The Master says: 'A scholar's turban.'

子黑。

鳳翔府青峰義誠禪師

僧問。三際不生。是何人境界師曰。白雲連雪岳。明月混魚鉤。曰未審向上更有事也無。師曰有。曰如何是向上事。師曰。靈光爍破琉璃色。大地明來絕點痕。問如何是青峰家風。師曰。向火吃甜瓜。

襄州廣德山智端禪師

僧問。牛頭未見四祖時如何。師曰。著衣吃飯。曰見后如何。師曰。著衣吃飯。問如何是廣德山。師曰。當陽花易發。背陰雪難消。曰如何是山中人。師曰。朝霞不出門。暮霞行千里。

筠首座者

太原人也。自至石門逾三十年。叢林慕之。有僧請喫茶次。問如何是首座為人一著子。師曰。適來猶記得。曰即今又如何。師曰。好生點茶來。一日荷鋤入園。僧問三身中那一身去作務。師拄鋤而立。僧曰。莫便當也無。師𢹂鋤便行。

青原下九世

谷隱儼禪師法嗣

襄州谷隱契崇禪師

僧問。如何是祖師西來意。師曰。番人皮裘胡人著。曰學人不會。此理如何。師曰。聾人側耳啞人歌。

梁山觀禪師法嗣

郢州大陽山警玄禪師

江夏張氏子。依智通禪師出家。十九為大僧。聽圓覺了義。講席無能及者。遂遊方。初到梁山。問如何是無相道場。山指觀音曰。這個是吳處士畫。師擬進語。

【現代漢語翻譯】子黑。

鳳翔府青峰義誠禪師

僧問：『三際不生，是何人境界？』（三際不生：指過去、現在、未來三世的念頭都不產生，這是什麼人的境界？）師曰：『白雲連雪岳，明月混魚鉤。』（禪師說：白雲連線著積雪的山峰，明月倒映在魚鉤旁。）曰：『未審向上更有事也無？』（僧人說：不知道除此之外，還有更高的境界嗎？）師曰：『有。』（禪師說：有。）曰：『如何是向上事？』（僧人問：什麼是更高的境界？）師曰：『靈光爍破琉璃色，大地明來絕點痕。』（禪師說：靈光閃耀，打破了琉璃的色彩，大地一片光明，沒有一絲痕跡。）問：『如何是青峰家風？』（僧人問：什麼是青峰禪師的家風？）師曰：『向火吃甜瓜。』（禪師說：對著火爐吃甜瓜。）

襄州廣德山智端禪師

僧問：『牛頭未見四祖時如何？』（僧人問：牛頭禪師未見到四祖道信禪師時是什麼樣的？）師曰：『著衣吃飯。』（禪師說：穿衣吃飯。）曰：『見后如何？』（僧人問：見到之後呢？）師曰：『著衣吃飯。』（禪師說：穿衣吃飯。）問：『如何是廣德山？』（僧人問：什麼是廣德山？）師曰：『當陽花易發，背陰雪難消。』（禪師說：陽光充足的地方花容易開放，背陰的地方雪難以消融。）曰：『如何是山中人？』（僧人問：什麼是山中的人？）師曰：『朝霞不出門，暮霞行千里。』（禪師說：早晨的彩霞出現時不出門，傍晚的彩霞出現時可以遠行千里。）

筠首座者

太原人也。自至石門逾三十年，叢林慕之。有僧請喫茶次，問：『如何是首座為人一著子？』（有僧人請他喝茶時，問：什麼是首座您為人處世的關鍵之處？）師曰：『適來猶記得。』（禪師說：剛才還記得。）曰：『即今又如何？』（僧人問：現在又如何呢？）師曰：『好生點茶來。』（禪師說：好好地泡茶吧。）一日荷鋤入園，僧問：『三身中那一身去作務？』（有一天扛著鋤頭進入園中，僧人問：法身、報身、應身中哪一身去勞作？）師拄鋤而立。（禪師拄著鋤頭站立。）僧曰：『莫便當也無？』（僧人說：莫非就是這個嗎？）師𢹂鋤便行。（禪師扛著鋤頭就走了。）

青原下九世

谷隱儼禪師法嗣

襄州谷隱契崇禪師

僧問：『如何是祖師西來意？』（僧人問：什麼是祖師達摩西來傳法的真意？）師曰：『番人皮裘胡人著。』（禪師說：少數民族的皮襖給胡人穿。）曰：『學人不會，此理如何？』（僧人說：學僧不明白，這是什麼道理？）師曰：『聾人側耳啞人歌。』（禪師說：聾子側著耳朵聽，啞巴在唱歌。）

梁山觀禪師法嗣

郢州大陽山警玄禪師

江夏張氏子。依智通禪師出家。十九為大僧。聽圓覺了義。講席無能及者。遂遊方。初到梁山，問：『如何是無相道場？』（初到梁山，問：什麼是無相道場？）山指觀音曰：『這個是吳處士畫。』（梁山禪師指著觀音像說：這是吳處士畫的。）師擬進語。（警玄禪師準備說話。）

【English Translation】 Zi Hei.

Qingfeng Yicheng Zen Master of Fengxiang Prefecture

A monk asked: 'When the three periods of time do not arise, what is the realm of such a person?' (三際不生: refers to the thoughts of the past, present, and future not arising. Whose realm is this?) The Master said: 'White clouds connect to snowy peaks, the bright moon blends with the fishhook.' The monk said: 'I don't know if there is anything further beyond this?' The Master said: 'Yes.' The monk asked: 'What is the matter beyond this?' The Master said: 'Spiritual light shatters the color of crystal, the great earth shines forth without a trace.' Asked: 'What is the family style of Qingfeng?' The Master said: 'Eating sweet melon by the fire.'

Zhide Zen Master of Guangde Mountain, Xiangzhou

A monk asked: 'What was Niu-tou (牛頭, Ox-Head) like before he met the Fourth Patriarch?' The Master said: 'Wearing clothes and eating rice.' The monk said: 'What about after he met him?' The Master said: 'Wearing clothes and eating rice.' Asked: 'What is Guangde Mountain?' The Master said: 'Flowers bloom easily in the sun, snow melts slowly in the shade.' The monk asked: 'What is a person in the mountains?' The Master said: 'Morning clouds do not leave the door, evening clouds travel a thousand miles.'

Head Monk Yun

He was from Taiyuan. Since arriving at Shimen, more than thirty years have passed, and the monastic community admired him. A monk invited him for tea and asked: 'What is the key to the Head Monk's way of being?' The Master said: 'I still remember it just now.' The monk said: 'What about now?' The Master said: 'Make the tea well.' One day, he carried a hoe into the garden. A monk asked: 'Which of the three bodies goes to work?' (三身: 法身 Dharmakaya, 報身 Sambhogakaya, 應身 Nirmanakaya) The Master stood leaning on the hoe. The monk said: 'Is it not this?' The Master carried the hoe and left.

Ninth Generation under Qingyuan

Dharma Successor of Zen Master Guyin Yan

Zen Master Guyin Qichong of Xiangzhou

A monk asked: 'What is the meaning of the Patriarch's coming from the West?' (祖師西來意: Bodhidharma's intention in coming from the West) The Master said: 'A barbarian's fur coat is worn by a barbarian.' The monk said: 'This student does not understand, what is the principle?' The Master said: 'A deaf person pricks up his ears, a mute person sings.'

Dharma Successor of Zen Master Liangshan Guan

Zen Master Jingxuan of Dayang Mountain, Yingzhou

He was a Zhang from Jiangxia. He left home under Zen Master Zhitong. At nineteen, he became a senior monk. He listened to the complete meaning of the Yuanjue Sutra (圓覺經, Sutra of Perfect Enlightenment). No one could match him in lectures. Then he traveled around. When he first arrived at Liangshan, he asked: 'What is the formless Bodhimanda?' (無相道場: formless place of enlightenment) The Master pointed to Guanyin (觀音, Avalokitesvara) and said: 'This was painted by Layman Wu.' The Master intended to speak.

山急索曰。這個是有相底。那個是無相底。師遂有省。便禮拜。山曰。何不道取一句。師曰。道即不辭。恐上紙筆。山笑曰。此語上碑去在。師獻偈曰。我昔初機學道迷。萬水千山覓見知。明今辨古終難會。直說無心轉更疑。蒙師點出秦時鏡。照見父母未生時。如今覺了何所得。夜放烏雞帶雪飛。山謂洞上之宗可倚。一時聲價籍籍。山歿。辭塔至大陽謁堅禪師。堅讓席使主之。僧問。如何是大陽境。師曰。羸鶴老猿啼谷韻。瘦松寒竹鎖青煙。曰如何是境中人。師曰。作么作么。曰如何是和尚家風。師曰。滿瓶傾不出。大地沒饑人。上堂。嵯峨萬仞鳥道難通。劍刃輕冰誰當履踐。宗乘妙句語路難陳。不二法門凈名杜口。所以。達磨西來九年面壁始遇知音。大陽今日也大無端。珍重。問如何是透法身句。師曰。大洋海底紅塵起須彌頂上水橫流。師問。僧甚處來。曰洪山。師曰。先師在么。曰在。師曰。在即不無。請渠出來。我要相見。僧曰聻。師曰。這個猶是侍者。僧無對。師曰。喫茶去。上堂。諸禪德須明。平常無生句。妙玄無私句。體明無盡句。第一句通一路。第二句無賓主。第三句兼帶去。一句道得師子顰呻。二句道得師子返擲。三句道得師子踞地。縱也周遍十方。擒也一時坐斷。正當恁么時。作么生通得個訊息。

【現代漢語翻譯】現代漢語譯本：山急索問道：『這個』是有相的，『那個』是無相的。師父因此有所領悟，便禮拜。山說：『何不說道一句？』師父說：『說倒是沒問題，恐怕玷污了紙筆。』山笑著說：『這話可以刻在碑上。』師父獻偈說：『我昔日初學佛道時迷惑不解，走遍萬水千山尋求解脫之道。辨明今古終究難以領會，直說無心反而更加疑惑。蒙師父點出秦時的鏡子，照見父母未生時的本來面目。如今覺悟了又能得到什麼呢？好比夜晚放飛烏雞，帶著雪花飛舞。』山認為洞山宗可以依靠他來發揚光大，一時聲名鵲起。山圓寂后，師父辭別塔廟，前往大陽拜見堅禪師。堅禪師讓出住持之位請師父擔任。有僧人問：『如何是大陽的境界？』師父說：『瘦弱的鶴和年老的猿猴啼叫，山谷間迴盪著聲音，稀疏的松樹和寒冷的竹子籠罩著青色的煙霧。』僧人問：『如何是境界中的人？』師父說：『作么？作么？』僧人問：『如何是和尚的家風？』師父說：『裝滿的瓶子傾倒不完，廣闊的大地上沒有飢餓的人。』師父上堂說法：『高聳入雲的山峰，鳥道難以通行，劍刃上的薄冰，誰敢輕易踐踏？宗乘的精妙語句，難以用言語陳述，不二法門，維摩詰（Vimalakirti，一位著名的在家菩薩）也只能沉默不語。所以，達摩（Bodhidharma，禪宗始祖）從西天來到中國，面壁九年才遇到知音。大陽今天也實在沒什麼可說的，珍重！』有人問：『如何是透法身句？』師父說：『大洋海底揚起紅塵，須彌山（Mount Sumeru，佛教宇宙觀中的聖山）頂上水倒流。』師父問僧人：『從哪裡來？』僧人說：『洪山。』師父說：『先師還在嗎？』僧人說：『在。』師父說：『在就一定不虛假，請他出來，我要相見。』僧人無言以對。師父說：『喫茶去。』師父上堂說法：『各位禪德必須明白，平常無生句，妙玄無私句，體明無盡句。第一句通達一切道路，第二句沒有賓主之分，第三句兼帶而去。一句說得好，如獅子怒吼，二句說得好，如獅子翻身，三句說得好，如獅子踞地。縱然周遍十方，擒拿也一時坐斷。正當這個時候，如何才能通達訊息？』

【English Translation】 English version: Shan Jisuo asked: 『This』 is with form, 『that』 is without form. The master then had an awakening and bowed. Shan said: 『Why not say a sentence?』 The master said: 『Saying it is not a problem, but I fear it would defile the paper and brush.』 Shan laughed and said: 『These words can be inscribed on a stele.』 The master presented a verse, saying: 『In the past, when I first began to learn the Way, I was lost and confused, searching for knowledge through countless rivers and mountains. Distinguishing between the present and the past was ultimately difficult to understand, and directly speaking of no-mind only increased my doubts. I was fortunate to have the master point out the Qin-era mirror, which revealed my original face before my parents were born. Now that I am awakened, what have I gained? It is like releasing a black chicken into the night, flying with snowflakes.』 Shan believed that the Dongshan (Mount Dong) lineage could rely on him to flourish, and his reputation spread far and wide. After Shan passed away, the master bid farewell to the stupa and went to Dayang (Great Yang) to visit Zen Master Jian. Zen Master Jian yielded his seat and asked the master to take over as abbot. A monk asked: 『What is the realm of Dayang?』 The master said: 『Lean cranes and old monkeys cry, their voices echoing in the valleys; sparse pines and cold bamboos lock in the green mist.』 The monk asked: 『What are the people in the realm?』 The master said: 『What? What?』 The monk asked: 『What is the style of the abbot』s household?』 The master said: 『A full bottle cannot be emptied, and there are no hungry people on the vast earth.』 The master ascended the platform and gave a Dharma talk: 『The towering peaks of ten thousand ren (a Chinese unit of length) are difficult to traverse, the bird path is impassable, and who dares to tread lightly on the thin ice of a sword's edge? The subtle phrases of the Zen school are difficult to express in words, and the non-dual Dharma gate leaves Vimalakirti (Vimalakirti, a famous lay Buddhist figure) speechless. Therefore, Bodhidharma (Bodhidharma, the first patriarch of Zen) came from the West and faced the wall for nine years before meeting a kindred spirit. Dayang today also has nothing much to say, cherish this!』 Someone asked: 『What is the phrase that penetrates the Dharmakaya (Dharmakaya, the body of truth)?』 The master said: 『Red dust rises from the bottom of the great ocean, and water flows upside down on the summit of Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology).』 The master asked a monk: 『Where do you come from?』 The monk said: 『Hongshan (Vast Mountain).』 The master said: 『Is the former master still there?』 The monk said: 『He is.』 The master said: 『If he is there, then it is not false; please ask him to come out, I want to see him.』 The monk was speechless. The master said: 『Go have some tea.』 The master ascended the platform and gave a Dharma talk: 『All you Zen practitioners must understand the phrase of ordinary non-birth, the phrase of subtle and selfless mystery, the phrase of the body's clear and inexhaustible light. The first phrase penetrates all paths, the second phrase has no distinction between guest and host, and the third phrase carries them both away. A single phrase well spoken is like a lion's roar, two phrases well spoken are like a lion turning over, and three phrases well spoken are like a lion crouching on the ground. Even if it pervades the ten directions, seizing it is to cut it off at once. At just such a time, how can one penetrate the message?』

若不通得個訊息。來朝更獻楚王看。問如何是平常無生句。師曰。白雲覆青山。青山頂不露。曰如何是妙玄無私句。師曰。寶殿無人不侍立。不種梧桐免鳳來。曰如何是體明無盡句。師曰。手指空時天地轉。回途石馬出紗籠。曰如何是師子顰呻。師曰。終無回顧意。爭肯落平常。曰如何是師子返擲。師曰。周旋往返全歸父。繁興大用體無虧。曰如何是師子踞地。師曰。迥絕去來機。古今無變異。問如何是大達底人。師曰。虛空類不得。曰如何是清凈法身。師曰白。牛吐雪彩。黑馬上烏雞。上堂。撒手那邊千聖外。祖堂少室長根芽。鷺倚雪巢猶自可。更看白馬入蘆花。上堂。夜半烏雞抱鵠卵。天明起來生老鸛。鶴毛鷹觜鷺鷥身。卻共烏鴉為侶伴。高入煙霄。低飛柳岸。向晚歸來子細看。依俙恰似雲中雁。師嘗釋曹山三種墮曰。此三語須明得轉位始得。一作水牯牛是類墮。師曰。是沙門轉身語。是異類中事。若不曉此意。即有所滯。直是要伊一念無私。即有出身之路。二不受食是尊貴墮。師曰須知那邊了卻來這邊行履。若不虛此位即坐在尊貴。三不斷聲色是隨墮。師曰。以不明聲色故隨處墮。須向聲色里有出身之路。作么生是聲色外一句。乃曰。聲不自聲。色不自色。故云不斷指掌。當指何掌也。五位頌曰。正中偏。一輪

【現代漢語翻譯】現代漢語譯本若不通達這個訊息，來日早晨再獻給楚王觀看。問：『什麼是平常無生句？』師父說：『白雲覆蓋青山，青山頂不顯露。』問：『什麼是妙玄無私句？』師父說：『寶殿里沒有人不侍立，不種梧桐樹，免得鳳凰來。』問：『什麼是體明無盡句？』師父說：『手指天空時天地旋轉，回頭時石馬從紗籠里出來。』問：『什麼是師子（Śīla，戒律）顰呻？』師父說：『始終沒有回顧之意，怎肯落入平常？』問：『什麼是師子返擲？』師父說：『周旋往返完全歸於父，繁興大用本體沒有虧損。』問：『什麼是師子踞地？』師父說：『完全斷絕去來之機，自古至今沒有變異。』問：『如何是大徹大悟的人？』師父說：『虛空都無法比擬。』問：『什麼是清凈法身？』師父說：『白牛吐出雪彩，黑馬生出烏雞。』上堂說法：撒手那邊，超越千聖之外，祖堂少室山（Shaoshi Mountain）長出根芽。白鷺依偎在雪白的鳥巢里尚且還可以，更要看那白馬進入蘆葦花叢中。上堂說法：半夜裡烏雞抱著鵠卵，天亮起來生出老鸛。鶴的羽毛，鷹的嘴，鷺鷥的身，卻和烏鴉結為伴侶。高高飛入雲霄，低低飛過柳岸。傍晚歸來仔細看，依稀彷彿像是雲中的大雁。師父曾經解釋曹山（Caoshan）的三種墮落，說：『這三句話必須明白轉位才能領會。』一、作水牯牛是類墮。師父說：『這是沙門（Śrāmaṇa，佛教出家修行者）轉身之語，是異類中的事情。若不明白這個意思，就會有所滯礙。就是要他一念無私，才有出身之路。』二、不受食是尊貴墮。師父說：『須知在那邊了卻，來這邊行履。若不空此位，即是坐在尊貴上。』三、不斷聲色是隨墮。師父說：『因為不明白聲色，所以隨處墮落。必須在聲色里有出身之路。』怎麼是聲色外一句？於是說：『聲不自聲，色不自色，所以說不斷指掌。』應當指向哪個手掌呢？五位頌說：正中偏，一輪

【English Translation】 English version If you don't understand this message, present it to King Chu again tomorrow morning. Asked: 'What is the ordinary no-birth phrase?' The master said: 'White clouds cover the green mountains, and the top of the green mountains is not revealed.' Asked: 'What is the wonderful, profound, and selfless phrase?' The master said: 'In the treasure hall, everyone is standing in attendance; if you don't plant parasol trees, you avoid attracting phoenixes.' Asked: 'What is the phrase of the body's luminosity being inexhaustible?' The master said: 'When pointing to the sky, heaven and earth revolve; when turning back, the stone horse comes out of the gauze cage.' Asked: 'What is the lion's (Śīla, discipline) frown and moan?' The master said: 'There is ultimately no intention to look back; how could one be willing to fall into ordinariness?' Asked: 'What is the lion's return throw?' The master said: 'Revolving and returning, all goes back to the father; flourishing and great use, the essence is without deficiency.' Asked: 'What is the lion crouching on the ground?' The master said: 'Completely cut off the mechanism of going and coming; from ancient times to the present, there is no change.' Asked: 'What is a person of great enlightenment?' The master said: 'Emptiness cannot be compared.' Asked: 'What is the pure Dharma body?' The master said: 'A white cow spits out snowy colors, and a black horse gives birth to a black chicken.' Ascending the hall to preach: Letting go on that side, beyond the thousand sages, the ancestral hall of Shaoshi Mountain (Shaoshi Mountain) grows roots and sprouts. It is still acceptable for egrets to lean on snowy nests; even more, look at the white horse entering the reed flowers. Ascending the hall to preach: In the middle of the night, a black hen embraces swan eggs; at dawn, it gives birth to an old stork. Crane feathers, eagle beak, egret body, yet it keeps company with crows. Flying high into the clouds, flying low over the willow banks. Returning in the evening, look closely; it vaguely resembles a wild goose in the clouds. The master once explained Caoshan's (Caoshan) three kinds of falls, saying: 'These three sentences must be understood by shifting positions to be comprehended.' First, becoming a water buffalo is a fall into a category. The master said: 'This is a phrase of a Śrāmaṇa (Buddhist monastic) turning around; it is a matter within a different category. If you don't understand this meaning, you will be hindered. It is precisely to have him be selfless in one thought, then there is a path to emerge.' Second, not receiving food is a fall into nobility. The master said: 'You must know to finish things on that side and then come to this side to practice. If you don't empty this position, you are sitting in nobility.' Third, not cutting off sound and color is a fall into following. The master said: 'Because one does not understand sound and color, one falls everywhere. One must have a path to emerge within sound and color.' What is the phrase outside of sound and color? Then he said: 'Sound does not sound by itself, color does not color by itself, therefore it is said not to cut off the fingers and palms.' Which palm should one point to? The Five Ranks Song says: The Correct within the Partial, a single wheel

皎潔正當天。宛轉虛玄事不彰。明暗祇在影中圓。偏中正。休觀朗月秦時鏡。隱隱猶如日下燈。明暗混融誰辨影。正中來。脈路玄玄絕迂迴。靜照無私隨處現。如行鳥道入[廠@(邱-丘+墨)]開。偏中至。法法無依即智智。橫身物外兩不傷。妙用玄玄善周備。兼中到。葉路當風無中道。莫守寒巖異草青。坐卻白雲宗不妙。師神觀奇偉有威重。從兒稚中日祇一食。自以先德付授之重。足不越限。脅不至席。年八十嘆無可以繼者。遂作偈。並皮履布直裰。寄浮山遠禪師。使為求法器。偈曰。楊廣山頭草。憑君待價焞。異苗翻茂處。深密固靈根。偈尾云。得法者潛眾十年方可闡揚。遠拜而受之。遂贊師像曰。黑狗爛銀蹄。白象崑崙騎。於斯二無礙。木馬火中嘶。師天聖五年七月十九。升座辭眾示寂。塔于本山。

鼎州梁山巖禪師

僧問。如何是祖師西來意。師曰。新羅附子。蜀地當歸。

澧州藥山利昱禪師

上堂。山河大地日月星辰。與諸上座同生。三世諸佛。與諸上座同參。三藏聖教。與諸上座同時。還信得及么。若也信得及。陜府鐵牛吞卻乾坤。雖然如是被法身礙卻轉身不得。須知有出身之路。作么生是諸上座出身之路。道道。良久曰。若道不得永沉苦海。珍重。僧問。格外之談。乞師垂

【現代漢語翻譯】現代漢語譯本皎潔的月亮正當空。宛轉的虛玄之事難以彰顯。明與暗只在月影中圓滿。從偏中歸於正，不要去看那朗月下的秦時鏡。隱隱約約猶如日光下的燈，明暗混融，誰能分辨影子的真假？從正中而來，脈絡玄妙，絕無迂迴。靜默地照耀，無私地隨處顯現，如同行走在鳥道，進入[廠@(邱-丘+墨)]開闊之地。從偏中到達，一切法都無所依，即是智慧。橫身於事物之外，兩不相傷，妙用玄玄，善於周全完備。兼顧之中到達，葉子在風中搖曳，沒有固定的中道。不要固守寒冷的巖石，讓奇異的草木獨自青翠，只是靜坐于白雲之中，宗門的妙處就無法領會。師父神觀奇偉，有威嚴氣度。做孩童時，每日只吃一餐。自認為先德的付授非常重要，足不越過界限，脅不靠到蓆子上。八十歲時，嘆息沒有可以繼承的人，於是作偈，並將皮鞋和布直裰，寄給浮山遠禪師，讓他尋找求法之人。偈語說：『楊廣山頭的草，憑你等待時價焞。奇異的苗在翻茂的地方，深密地固守著靈根。』偈語末尾說：『得法的人潛藏於眾人之中十年，才可以闡揚。』遠禪師拜受了這些東西，於是讚頌師父的畫像說：『黑狗爛銀蹄，白象崑崙騎。於斯二無礙，木馬火中嘶。』師父在天聖五年七月十九日，升座向大眾告別，示寂。塔建在本山。

鼎州梁山巖禪師

僧人問：『如何是祖師西來意？』師父說：『新羅的附子，蜀地的當歸。』

澧州藥山利昱禪師

上堂說法：『山河大地、日月星辰，與各位一同生起。三世諸佛，與各位一同參悟。三藏聖教，與各位同時存在。還相信得及嗎？如果相信得及，陜府的鐵牛就能吞掉乾坤。雖然如此，卻被法身礙住，無法轉身。須知有出身之路。怎麼是各位的出身之路？』說道，良久后說：『如果說不出來，就將永遠沉淪在苦海之中。珍重。』僧人問：『請師父垂示，講講格外之談。』

【English Translation】 English version The bright moon is right in the sky. The subtle and profound matters are not revealed. Light and darkness are only complete within the shadow of the moon. From the biased, return to the correct; do not look at the Qin mirror under the bright moon. Faintly like a lamp under the sun, light and darkness are mixed, who can distinguish the true from the false shadow? Coming from the center, the veins are mysterious, without any detours. Silently illuminating, selflessly appearing everywhere, like walking on a bird's path, entering the open space of [廠@(邱-丘+墨)]. Reaching from the biased, all dharmas are without reliance, which is wisdom. Standing outside of things, neither is harmed, the wonderful function is mysterious, good at being comprehensive and complete. Reaching in the midst of encompassing, the leaves sway in the wind, without a fixed middle way. Do not cling to the cold rocks, let the strange grasses be green on their own, just sitting in the white clouds, the wonders of the sect cannot be understood. The master's divine appearance is extraordinary and dignified. As a child, he only ate one meal a day. He considered the transmission of the former virtues to be very important, his feet did not cross the boundary, and his side did not touch the mat. At the age of eighty, he sighed that there was no one to succeed him, so he composed a verse, and sent his leather shoes and cloth straight robe to Zen Master Yuǎn of Fúshān, asking him to find someone to seek the Dharma. The verse said: 'The grass on Yángguǎng Mountain, I rely on you to wait for the price to rise. Strange seedlings grow luxuriantly, deeply guarding the spiritual roots.' At the end of the verse, it said: 'Those who obtain the Dharma should hide among the people for ten years before they can expound it.' Yuǎn Zen Master bowed and received these things, and then praised the master's portrait, saying: 'Black dog with rotten silver hooves, white elephant riding on Kunlun. In this, the two are unobstructed, the wooden horse neighs in the fire.' The master ascended the seat on the nineteenth day of the seventh month of the fifth year of Tiansheng, bid farewell to the assembly, and passed away. The pagoda was built on this mountain.

Zen Master Yán of Liángshān Mountain in Dǐngzhōu

A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'Silla aconite, Sichuan angelica.'

Zen Master Lìyù of Yàoshān in Lǐzhōu

Ascending the hall, he said: 'Mountains, rivers, earth, sun, moon, and stars arise together with all of you. The Buddhas of the three worlds contemplate together with all of you. The Tripitaka teachings exist simultaneously with all of you. Do you believe it? If you believe it, the iron ox of Shǎnfǔ can swallow the universe. Although it is like this, it is obstructed by the Dharmakaya and cannot turn around. You must know that there is a way out. What is the way out for all of you?' He said, and after a long time, said: 'If you cannot say it, you will be forever sunk in the sea of suffering. Treasure this.' A monk asked: 'Please, Master, speak of extraordinary matters.'

示。師曰。要道也不難。曰恁么則萬仞碧潭許垂一線也。師曰。大眾笑你。

鼎州羅紋得珍山主

僧問。親切處乞師指示。師曰。老僧元是廣南人。

石門遠禪師法嗣

潭州道吾契詮禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。鳳嶺無私曲。如今天下傳。曰如何是道吾境。師曰。溪花含玉露。庭果落金臺。曰如何是境中人。師曰。擁爐披古衲。曝日枕山根。問牛頭未見四祖時如何。師曰。玉上青蠅。曰見后如何。師曰。紅爐焰里冰。

懷安軍雲頂山鑒禪師

僧問。雪點紅爐。請師驗的。師曰。王婆煮䭔。曰爭奈即今何。師曰。猶嫌少在。

鄧州廣濟方禪師

僧問。如何是佛。師曰。騎牛趁春草。背卻少年爺。問寶劍未磨時如何。師曰。烏龜啖黑豆。曰磨后如何。師曰。庭柱掛燈籠。曰如何是修行。師曰。庭柱傷寒。

果州青居山升禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。金雞啼石戶。得意逐波清。曰未審是誰之子。師曰。謝汝就門罵詈。

北禪感禪師法嗣

濠州南禪聰禪師

僧問。如何是西來意。師曰。冬月深林雨。三春平地風。問如何是大道根源。師曰。云興當午夜。石虎叫連霄。

青原下十世

大

【現代漢語翻譯】現代漢語譯本：示。師曰：『要道也不難。』曰：『恁么則萬仞碧潭許垂一線也。』師曰：『大眾笑你。』

鼎州羅紋得珍山主

僧問：『親切處乞師指示。』師曰：『老僧元是廣南人。』

石門遠禪師法嗣

潭州道吾契詮禪師

僧問：『師唱誰家曲？宗風嗣阿誰？』師曰：『鳳嶺無私曲，如今天下傳。』曰：『如何是道吾境？』師曰：『溪花含玉露，庭果落金臺。』曰：『如何是境中人？』師曰：『擁爐披古衲，曝日枕山根。』問：『牛頭未見四祖時如何？』師曰：『玉上青蠅。』曰：『見后如何？』師曰：『紅爐焰里冰。』

懷安軍雲頂山鑒禪師

僧問：『雪點紅爐，請師驗的。』師曰：『王婆煮䭔。』曰：『爭奈即今何？』師曰：『猶嫌少在。』

鄧州廣濟方禪師

僧問：『如何是佛？』師曰：『騎牛趁春草，背卻少年爺。』問：『寶劍未磨時如何？』師曰：『烏龜啖黑豆。』曰：『磨后如何？』師曰：『庭柱掛燈籠。』曰：『如何是修行？』師曰：『庭柱傷寒。』

果州青居山升禪師

僧問：『師唱誰家曲？宗風嗣阿誰？』師曰：『金雞啼石戶，得意逐波清。』曰：『未審是誰之子？』師曰：『謝汝就門罵詈。』

北禪感禪師法嗣

濠州南禪聰禪師

僧問：『如何是西來意？』師曰：『冬月深林雨，三春平地風。』問：『如何是大道根源？』師曰：『云興當午夜，石虎叫連霄。』

青原下十世

大

【English Translation】 English version: Showed. The master said, 'The essential path is not difficult.' The monk said, 'If that's so, then a thread can be dangled into the ten-thousand-fathom deep pool.' The master said, 'The assembly is laughing at you.'

Mountain Master Luowen Dezhen of Dingzhou

A monk asked, 'Please, master, instruct me on the most intimate point.' The master said, 'This old monk is originally from Guangnan.'

Lineage of Zen Master Yuan of Shimen

Zen Master Qiquan of Daowu in Tanzhou

A monk asked, 'Whose tune does the master sing? Whose lineage does the school follow?' The master said, 'Fengling (Phoenix Ridge) has no private tunes; today, they are transmitted throughout the world.' The monk asked, 'What is the realm of Daowu?' The master said, 'Stream flowers hold jade dew; courtyard fruits fall on golden terraces.' The monk asked, 'What is the person within the realm?' The master said, 'Huddling by the stove, wearing an old robe, basking in the sun, using a mountain root as a pillow.' The monk asked, 'What was it like when Niutou (Ox-Head) had not yet seen the Fourth Patriarch?' The master said, 'Green flies on jade.' The monk asked, 'What was it like after seeing him?' The master said, 'Ice in the flames of a red furnace.'

Zen Master Jian of Yunding Mountain in Huaian Army

A monk asked, 'Snowflakes on a red furnace; please, master, verify it.' The master said, 'Granny Wang cooks dumplings.' The monk asked, 'What about right now?' The master said, 'Still feel it's not enough.'

Zen Master Fang of Guangji in Dengzhou

A monk asked, 'What is Buddha?' The master said, 'Riding an ox, chasing spring grass, turning one's back on the young man.' The monk asked, 'What is it like when the precious sword has not been sharpened?' The master said, 'A turtle eats black beans.' The monk asked, 'What is it like after sharpening?' The master said, 'A lantern hangs on the courtyard pillar.' The monk asked, 'What is practice?' The master said, 'The courtyard pillar has a cold.'

Zen Master Sheng of Qingju Mountain in Guozhou

A monk asked, 'Whose tune does the master sing? Whose lineage does the school follow?' The master said, 'A golden rooster crows at the stone door; finding satisfaction, he follows the clear waves.' The monk asked, 'I don't know whose son he is?' The master said, 'Thank you for coming to my door to scold me.'

Lineage of Zen Master Gan of Beichan

Zen Master Cong of Nanchan in Haozhou

A monk asked, 'What is the meaning of the Western Coming?' The master said, 'Winter rain in the deep forest, spring wind on the flat ground.' The monk asked, 'What is the root source of the Great Way?' The master said, 'Clouds rise at midday, stone tigers roar continuously in the sky.'

Tenth Generation Below Qingyuan

Great

陽玄禪師法嗣

舒州投子義青禪師

青社李氏子。七齡穎異。往妙相寺出家試經得度習百法論。未幾嘆曰。三祇涂遠。自困何益。乃入洛聽華嚴。義若貫珠。嘗讀諸林菩薩偈。至即心自性。猛省曰。法離文字。寧可講乎。即棄游宗席。時圓鑒禪師居會聖巖。一夕夢畜青色鷹為吉徴。屆旦師來。鑒禮延之。令看外道問佛。不問有言不問無言因緣。經三載。一日問曰。汝記得話頭么。試舉看。師擬對。鑒掩其口。師瞭然開悟。遂禮拜。鑒曰。汝妙悟玄機邪。師曰。設有也須吐卻。時資侍者在旁曰。青華嚴今日如病得汗。師回顧曰。合取狗口。若更忉忉我即便嘔。自此復經三年。鑒時出洞下宗旨示之。悉皆妙契。付以大陽頂相皮履直裰。囑曰。代吾續其宗風。無久滯此。善宜護持。遂書偈送曰。須彌立太虛。日月輔而轉。群峰漸倚他。白雲方改變。少林風起叢。曹溪洞簾卷。金鳳宿龍巢。宸苔豈車碾。令依圓通秀禪師。師至彼無所參問。唯嗜睡而已。執事白通曰。堂中有僧日睡。當行規法。通曰是誰。曰青上座。通曰未可。待與按過。通即曳杖入堂。見師正睡。乃擊床呵曰。我這裡無閑飯與上座吃了打眠。師曰。和尚教某何為。通曰。何不參禪去。師曰。美食不中飽人吃。通曰。爭奈大有人不肯上座。師曰。待

【現代漢語翻譯】現代漢語譯本

陽玄禪師的法嗣

舒州投子義青禪師

青社李家的兒子。七歲時就聰慧過人。前往妙相寺出家，通過考試成為僧人，學習《百法論》。不久后嘆息道：『三大阿僧祇劫的修行道路太遙遠了，自己困在這裡有什麼好處呢？』於是前往洛陽聽講《華嚴經》，理解經義如同用線貫穿珠子一般。曾經讀到諸林菩薩的偈語，讀到『即心自性』時，猛然醒悟道：『佛法離開了文字，難道可以用講解來傳達嗎？』於是放棄了遊歷宗派寺院。當時圓鑒禪師住在會聖巖，一天晚上夢見養了一隻青色的鷹，認為是吉祥的徵兆。到了早晨，義青禪師前來拜訪。圓鑒禪師以禮相待，讓他參看外道問佛，『不問有言，不問無言』的因緣。經過三年。一天，圓鑒禪師問道：『你還記得話頭嗎？試著說出來看看。』義青禪師剛要回答，圓鑒禪師就摀住了他的嘴。義青禪師豁然開悟，於是禮拜。圓鑒禪師說：『你巧妙地領悟了玄機嗎？』義青禪師說：『即使有，也必須吐出來。』當時資侍者在旁邊說：『青華嚴今天就像病人出了汗一樣。』義青禪師回頭說：『閉上你的狗嘴。如果再嘮叨，我就要嘔吐了。』從此又經過三年。圓鑒禪師時常拿出洞下的宗旨來開示他，義青禪師都能夠巧妙地契合。圓鑒禪師將大陽頂相、皮履、直裰交付給他，囑咐道：『代替我延續這個宗派的風氣，不要長久地滯留在這裡。要好好地護持。』於是寫了一首偈語送給他：『須彌山聳立在太虛之中，日月輔佐著它運轉。群峰漸漸地依靠著它，白雲才改變方向。少林的風在叢林中興起，曹溪的洞簾被捲起。金鳳棲息在龍巢之中，堅硬的青苔哪裡能被車輪碾壓。』讓義青禪師去依止圓通秀禪師。義青禪師到了那裡，沒有什麼參問，只是喜歡睡覺。執事告訴圓通禪師說：『堂中有一個僧人整天睡覺，應該按照規矩來懲罰他。』圓通禪師問：『是誰？』執事說：『是青上座。』圓通禪師說：『不可。等我考察一下。』圓通禪師就拄著枴杖進入禪堂，看見義青禪師正在睡覺，於是敲擊禪床呵斥道：『我這裡沒有閑飯給上座吃了打瞌睡。』義青禪師說：『和尚教我做什麼呢？』圓通禪師說：『為什麼不去參禪呢？』義青禪師說：『美味佳餚不能讓飽人吃。』圓通禪師說：『可是有很多人不認可上座。』義青禪師說：『等著瞧吧！』 English version

Lineage of Zen Master Yangxuan

Zen Master Yiqing of Touzi Temple in Shuzhou

He was a son of the Li family of Qingshe. At the age of seven, he was remarkably intelligent. He went to Miaoxiang Temple to become a monk, passed the scripture examination, and studied the Hundred Dharmas Treatise (Bai Fa Lun). Before long, he sighed, 'The path of three asamkhya kalpas (three immeasurable eons) is too far. What benefit is there in trapping myself here?' Thereupon, he went to Luoyang to listen to the Avatamsaka Sutra (Hua Yan Jing), understanding the meaning as if stringing pearls. He once read the verses of Bodhisattva Zhulin, and when he reached 'Mind itself is self-nature,' he suddenly awakened, saying, 'The Dharma is apart from words; how can it be conveyed through lectures?' He then abandoned wandering among sectarian temples. At that time, Zen Master Yuanjian was residing at Huisheng Rock. One night, he dreamed of raising a blue hawk, considering it an auspicious omen. The next morning, Zen Master Yiqing came to visit. Zen Master Yuanjian greeted him with courtesy and had him contemplate the hetu (cause) of the heretic's question to the Buddha, 'Neither asking about existence nor asking about non-existence.' After three years, one day, Zen Master Yuanjian asked, 'Do you remember the huatou (critical phrase)? Try to bring it up and let me see.' As Zen Master Yiqing was about to answer, Zen Master Yuanjian covered his mouth. Zen Master Yiqing suddenly awakened and bowed. Zen Master Yuanjian said, 'Have you subtly realized the profound mechanism?' Zen Master Yiqing said, 'Even if I have, I must spit it out.' At that time, Attendant Zi was beside him and said, 'Qing Huayan (referring to Yiqing) today is like a sick person who has broken a sweat.' Zen Master Yiqing turned his head and said, 'Shut your dog mouth. If you chatter any more, I will vomit.' From then on, another three years passed. Zen Master Yuanjian often brought out the principles of the Dongshan school to instruct him, and Zen Master Yiqing was able to skillfully accord with them. Zen Master Yuanjian entrusted him with the image of Dayang's head, leather shoes, and a straight zhiduo (monk's robe), and instructed him, 'Replace me in continuing the style of this school; do not linger here for long. Take good care of it.' Thereupon, he wrote a verse to send him off, saying, 'Mount Sumeru stands tall in the great void, the sun and moon assist it in turning. The mountain peaks gradually rely on it, and the white clouds then change direction. The wind of Shaolin rises in the forest, the cave curtain of Caoxi is rolled up. The golden phoenix roosts in the dragon's nest; how can the firm moss be crushed by wheels?' He told Zen Master Yiqing to rely on Zen Master Yuantong Xiu. When Zen Master Yiqing arrived there, he did not ask any questions, but only liked to sleep. The attendant told Zen Master Yuantong, 'There is a monk in the hall who sleeps all day; he should be punished according to the rules.' Zen Master Yuantong asked, 'Who is it?' The attendant said, 'It is Zen Monk Qing.' Zen Master Yuantong said, 'Not yet. Wait until I have examined him.' Zen Master Yuantong then entered the meditation hall with his staff and saw Zen Master Yiqing sleeping. Thereupon, he struck the meditation bed and scolded, 'I do not have idle rice here for the Zen Monk to eat and doze off.' Zen Master Yiqing said, 'What does the Abbot instruct me to do?' Zen Master Yuantong said, 'Why not practice Zen?' Zen Master Yiqing said, 'Delicious food cannot satisfy a full person.' Zen Master Yuantong said, 'But there are many people who do not approve of the Zen Monk.' Zen Master Yiqing said, 'Wait and see!'

【English Translation】 English version

Lineage of Zen Master Yangxuan

Zen Master Yiqing of Touzi Temple in Shuzhou

He was a son of the Li family of Qingshe. At the age of seven, he was remarkably intelligent. He went to Miaoxiang Temple to become a monk, passed the scripture examination, and studied the Hundred Dharmas Treatise (Bai Fa Lun). Before long, he sighed, 'The path of three asamkhya kalpas (three immeasurable eons) is too far. What benefit is there in trapping myself here?' Thereupon, he went to Luoyang to listen to the Avatamsaka Sutra (Hua Yan Jing), understanding the meaning as if stringing pearls. He once read the verses of Bodhisattva Zhulin, and when he reached 'Mind itself is self-nature,' he suddenly awakened, saying, 'The Dharma is apart from words; how can it be conveyed through lectures?' He then abandoned wandering among sectarian temples. At that time, Zen Master Yuanjian was residing at Huisheng Rock. One night, he dreamed of raising a blue hawk, considering it an auspicious omen. The next morning, Zen Master Yiqing came to visit. Zen Master Yuanjian greeted him with courtesy and had him contemplate the hetu (cause) of the heretic's question to the Buddha, 'Neither asking about existence nor asking about non-existence.' After three years, one day, Zen Master Yuanjian asked, 'Do you remember the huatou (critical phrase)? Try to bring it up and let me see.' As Zen Master Yiqing was about to answer, Zen Master Yuanjian covered his mouth. Zen Master Yiqing suddenly awakened and bowed. Zen Master Yuanjian said, 'Have you subtly realized the profound mechanism?' Zen Master Yiqing said, 'Even if I have, I must spit it out.' At that time, Attendant Zi was beside him and said, 'Qing Huayan (referring to Yiqing) today is like a sick person who has broken a sweat.' Zen Master Yiqing turned his head and said, 'Shut your dog mouth. If you chatter any more, I will vomit.' From then on, another three years passed. Zen Master Yuanjian often brought out the principles of the Dongshan school to instruct him, and Zen Master Yiqing was able to skillfully accord with them. Zen Master Yuanjian entrusted him with the image of Dayang's head, leather shoes, and a straight zhiduo (monk's robe), and instructed him, 'Replace me in continuing the style of this school; do not linger here for long. Take good care of it.' Thereupon, he wrote a verse to send him off, saying, 'Mount Sumeru stands tall in the great void, the sun and moon assist it in turning. The mountain peaks gradually rely on it, and the white clouds then change direction. The wind of Shaolin rises in the forest, the cave curtain of Caoxi is rolled up. The golden phoenix roosts in the dragon's nest; how can the firm moss be crushed by wheels?' He told Zen Master Yiqing to rely on Zen Master Yuantong Xiu. When Zen Master Yiqing arrived there, he did not ask any questions, but only liked to sleep. The attendant told Zen Master Yuantong, 'There is a monk in the hall who sleeps all day; he should be punished according to the rules.' Zen Master Yuantong asked, 'Who is it?' The attendant said, 'It is Zen Monk Qing.' Zen Master Yuantong said, 'Not yet. Wait until I have examined him.' Zen Master Yuantong then entered the meditation hall with his staff and saw Zen Master Yiqing sleeping. Thereupon, he struck the meditation bed and scolded, 'I do not have idle rice here for the Zen Monk to eat and doze off.' Zen Master Yiqing said, 'What does the Abbot instruct me to do?' Zen Master Yuantong said, 'Why not practice Zen?' Zen Master Yiqing said, 'Delicious food cannot satisfy a full person.' Zen Master Yuantong said, 'But there are many people who do not approve of the Zen Monk.' Zen Master Yiqing said, 'Wait and see!'

肯堪作甚麼。通曰。上座曾見甚麼人來。師曰浮山。通曰。怪得恁么頑賴。遂握手相笑歸方丈。由是道聲籍甚。初住白雲。次遷投子。上堂。召大眾曰。若論此事。如鸞鳳衝霄不留其跡。羚羊掛角那覓乎蹤。金龍不守于寒潭。玉兔豈棲於蟾影。其或主賓若立。須威音世外搖頭。問答言陳。仍玄路旁提為唱。若能如是猶在半途。更若凝眸不勞相見。上堂。宗乘若舉。凡聖絕蹤。樓閣門開。別戶相見。設使捲簾悟去。豈免旁觀。春遇桃華。重增眼病。所以。古人道。向上一路。千聖不傳。諸仁者既是不傳。為甚鐵牛走過新羅國里。遂喝曰。達者須知暗裡驚。僧問。師唱誰家曲。宗風嗣阿誰。師曰。威音前一箭。射透兩重山。曰如何是相傳底事。師曰。全因淮地月。得照郢陽春。曰恁么則入水見長人也。師曰。祇知荊玉異。那辨楚王心。僧禮拜。師以拂子擊之。復曰。更有問話者么。如無彼此著便。問和尚適來拈香祝延聖壽。且道當今年多少。師曰。月籠丹桂遠。星拱北辰高。曰南山直聳齊天壽。東海洪波比福源。師曰。雙鳳朝金闕。青松古韻高。曰聖壽已蒙師指示。治化乾坤事若何。師曰。不如緘口退。卻是報皇恩。上堂。默沉陰界。語落深坑。擬著則天地懸殊。棄之則千生萬劫。洪波浩渺。白浪滔天。鎮海明珠。在誰收

【現代漢語翻譯】肯堪作甚麼？（肯堪做什麼：肯堪能做什麼？）通曰：『上座曾見甚麼人來？』（通說：『上座，您曾經見過什麼人來？』）師曰：『浮山。』（師父說：『浮山。』）通曰：『怪得恁么頑賴。』（通說：『怪不得這麼固執。』）遂握手相笑歸方丈。（於是握手相視而笑，回到方丈。）由是道聲籍甚。（從此，他的道行聲名遠揚。）初住白雲，次遷投子。（最初住在白雲寺，後來遷到投子寺。）上堂，召大眾曰：『若論此事，如鸞鳳衝霄不留其跡，羚羊掛角那覓乎蹤？金龍不守于寒潭，玉兔豈棲於蟾影？其或主賓若立，須威音世外搖頭；問答言陳，仍玄路旁提為唱。若能如是猶在半途，更若凝眸不勞相見。』（上堂說法，召集大眾說：『如果談論這件事，就像鸞鳳衝上雲霄不留下痕跡，羚羊掛角無處可尋軌跡。金龍不會守在寒冷的深潭，玉兔怎麼會棲息在月亮的陰影里？如果還分主客，那威音王佛也要在世外搖頭；問答陳述，仍然是在玄妙的道路旁提出作為唱誦。如果能做到這樣，也還在半途，更進一步，凝神靜觀，甚至不用見面。』）上堂：『宗乘若舉，凡聖絕蹤，樓閣門開，別戶相見。設使捲簾悟去，豈免旁觀？春遇桃華，重增眼病。所以，古人道：向上一路，千聖不傳。諸仁者既是不傳，為甚鐵牛走過新羅國里？』（上堂說法：『如果舉起宗乘，凡人和聖人的軌跡都消失了，樓閣的門打開，在不同的門戶相見。即使捲起簾子領悟，難道能免於旁觀者的眼光嗎？春天遇到桃花，只會增加眼疾。所以，古人說：向上的一條路，千聖都不傳授。各位既然說不傳授，為什麼鐵牛會走過新羅國呢？』）遂喝曰：『達者須知暗裡驚。』（於是大喝一聲說：『通達的人要知道在暗中驚醒。』）僧問：『師唱誰家曲？宗風嗣阿誰？』（僧人問：『師父唱的是誰家的曲子？宗風傳承自誰？』）師曰：『威音前一箭，射透兩重山。』（師父說：『在威音王佛之前射出的一箭，射穿了兩重山。』）曰：『如何是相傳底事？』（僧人說：『什麼是相互傳承的事？』）師曰：『全因淮地月，得照郢陽春。』（師父說：『完全因為淮地的月亮，才能照亮郢都的春天。』）曰：『恁么則入水見長人也。』（僧人說：『這樣說來，就像入水才能見到高大的人了。』）師曰：『祇知荊玉異，那辨楚王心。』（師父說：『只知道荊山的玉石奇異，哪裡能辨別楚王的心意呢？』）僧禮拜，師以拂子擊之。（僧人禮拜，師父用拂塵擊打他。）復曰：『更有問話者么？如無彼此著便。問和尚適來拈香祝延聖壽，且道當今年多少？』（又說：『還有要問話的人嗎？如果沒有彼此的執著就方便了。請問和尚剛才拈香祝願聖上萬壽，請問當今年紀多少？』）師曰：『月籠丹桂遠，星拱北辰高。』（師父說：『月亮籠罩著紅色的桂花，顯得遙遠，星星拱衛著北極星，顯得高大。』）曰：『南山直聳齊天壽，東海洪波比福源。』（僧人說：『南山筆直聳立，象徵著與天齊壽，東海的巨大波濤，比喻著福氣的源泉。』）師曰：『雙鳳朝金闕，青松古韻高。』（師父說：『雙鳳朝向金色的宮殿，青松的古老韻味高遠。』）曰：『聖壽已蒙師指示，治化乾坤事若何？』（僧人說：『聖上的壽命已經蒙師父指示，治理天下的事情怎麼樣呢？』）師曰：『不如緘口退，卻是報皇恩。』（師父說：『不如閉口不言退下，這才是報答皇恩。』）上堂：『默沉陰界，語落深坑。擬著則天地懸殊，棄之則千生萬劫。洪波浩渺，白浪滔天，鎮海明珠，在誰收？』（上堂說法：『沉默沉入陰暗的世界，說話落入深深的陷阱。想要執著，則天地相差懸殊，拋棄它，則要經歷千生萬劫。巨大的波濤浩渺無邊，白色的浪花衝向天空，鎮海的明珠，在誰的手中收藏呢？』）

【English Translation】 What can Kenkan do? (肯堪作甚麼: What can Kenkan do?) Tong said, 'Reverend, whom have you seen?' (通曰：『上座曾見甚麼人來？』: Tong said, 'Venerable monk, whom have you seen before?') The master said, 'Fushan.' (師曰：『浮山。』: The master said, 'Fushan.') Tong said, 'No wonder you are so stubborn.' (通曰：『怪得恁么頑賴。』: Tong said, 'No wonder you are so stubborn.') Then they shook hands, laughed, and returned to their abbot's quarters. (遂握手相笑歸方丈。: Then they shook hands, laughed together, and returned to their abbot's quarters.) From this, his reputation for the Dao spread far and wide. (由是道聲籍甚。: From this, his reputation for the Dao became very famous.) He first resided at Baiyun Temple and later moved to Touzi Temple. (初住白雲，次遷投子。: He first lived at Baiyun Temple and then moved to Touzi Temple.) Ascending the hall, he addressed the assembly, saying, 'If we discuss this matter, it is like a phoenix soaring into the sky without leaving a trace, or a羚羊(Lingyang: antelope) hanging its horns, where can one find its tracks? The golden dragon does not dwell in a cold pool, and how could the jade rabbit reside in the shadow of the moon? If host and guest are established, even威音(Weiyin: a Buddha's name) outside the world must shake his head; if questions and answers are presented, it is still提(ti: to raise) as a chant beside the mysterious path. If one can do this, one is still halfway there; even more so, if one gazes intently, there is no need to meet.' (上堂，召大眾曰：『若論此事，如鸞鳳衝霄不留其跡，羚羊掛角那覓乎蹤？金龍不守于寒潭，玉兔豈棲於蟾影？其或主賓若立，須威音世外搖頭；問答言陳，仍玄路旁提為唱。若能如是猶在半途，更若凝眸不勞相見。』: Ascending the hall, he addressed the assembly, saying, 'If we discuss this matter, it is like a phoenix soaring into the sky without leaving a trace, or an antelope hanging its horns, where can one find its tracks? The golden dragon does not dwell in a cold pool, and how could the jade rabbit reside in the shadow of the moon? If host and guest are established, even Weiyin outside the world must shake his head; if questions and answers are presented, it is still raised as a chant beside the mysterious path. If one can do this, one is still halfway there; even more so, if one gazes intently, there is no need to meet.') Ascending the hall, he said, 'If the宗乘(Zongcheng: the essence of a Buddhist school) is raised, the traces of ordinary and holy disappear; the doors of the pavilion open, and one meets in separate households. Even if one awakens by rolling up the curtain, how can one avoid onlookers? Meeting peach blossoms in spring only increases eye disease. Therefore, the ancients said: The upward path is not transmitted by a thousand sages. Since you gentlemen do not transmit it, why does the iron ox walk through the country of新羅(Xinluo: Silla, an ancient Korean kingdom)?' (上堂：『宗乘若舉，凡聖絕蹤，樓閣門開，別戶相見。設使捲簾悟去，豈免旁觀？春遇桃華，重增眼病。所以，古人道：向上一路，千聖不傳。諸仁者既是不傳，為甚鐵牛走過新羅國里？』: Ascending the hall, he said, 'If the essence of a Buddhist school is raised, the traces of ordinary and holy disappear; the doors of the pavilion open, and one meets in separate households. Even if one awakens by rolling up the curtain, how can one avoid onlookers? Meeting peach blossoms in spring only increases eye disease. Therefore, the ancients said: The upward path is not transmitted by a thousand sages. Since you gentlemen do not transmit it, why does the iron ox walk through the country of Silla?') Then he shouted, 'The enlightened must know to be startled in the dark.' (遂喝曰：『達者須知暗裡驚。』: Then he shouted, 'The enlightened must know to be startled in the dark.') A monk asked, 'Whose song does the master sing? Whose宗風(Zongfeng: the style of a Buddhist school) do you inherit?' (僧問：『師唱誰家曲？宗風嗣阿誰？』: A monk asked, 'Whose song does the master sing? Whose style of a Buddhist school do you inherit?') The master said, 'An arrow before威音(Weiyin: a Buddha's name) pierces through two mountains.' (師曰：『威音前一箭，射透兩重山。』: The master said, 'An arrow before Weiyin pierces through two mountains.') He said, 'What is the matter that is transmitted?' (曰：『如何是相傳底事？』: He said, 'What is the matter that is transmitted?') The master said, 'Entirely because of the moon in淮地(Huaidi: a place name), it can illuminate the spring in郢陽(Yingyang: a place name).' (師曰：『全因淮地月，得照郢陽春。』: The master said, 'Entirely because of the moon in Huaidi, it can illuminate the spring in Yingyang.') He said, 'In that case, one must enter the water to see a tall person.' (曰：『恁么則入水見長人也。』: He said, 'In that case, one must enter the water to see a tall person.') The master said, 'You only know that the jade of荊(Jing: a place name) is different, how can you discern the heart of the King of楚(Chu: an ancient kingdom)?' (師曰：『祇知荊玉異，那辨楚王心。』: The master said, 'You only know that the jade of Jing is different, how can you discern the heart of the King of Chu?') The monk bowed, and the master struck him with a拂子(fuzi: a whisk). (僧禮拜，師以拂子擊之。: The monk bowed, and the master struck him with a whisk.) He added, 'Is there anyone else who wants to ask questions? If there is no attachment to self and other, it will be convenient. May I ask, venerable monk, you just offered incense to wish the emperor a long life, may I ask how old he is this year?' (復曰：『更有問話者么？如無彼此著便。問和尚適來拈香祝延聖壽，且道當今年多少？』: He added, 'Is there anyone else who wants to ask questions? If there is no attachment to self and other, it will be convenient. May I ask, venerable monk, you just offered incense to wish the emperor a long life, may I ask how old he is this year?') The master said, 'The moon shrouds the red桂(gui: cassia tree) in the distance, and the stars surround the北辰(Beichen: the North Star) high above.' (師曰：『月籠丹桂遠，星拱北辰高。』: The master said, 'The moon shrouds the red cassia tree in the distance, and the stars surround the North Star high above.') He said, 'The南山(Nanshan: South Mountain) rises straight up, as long as the heavens, and the vast waves of the East Sea are like the source of blessings.' (曰：『南山直聳齊天壽，東海洪波比福源。』: He said, 'The South Mountain rises straight up, as long as the heavens, and the vast waves of the East Sea are like the source of blessings.') The master said, 'Two phoenixes face the golden palace, and the ancient rhythm of the green pine is high.' (師曰：『雙鳳朝金闕，青松古韻高。』: The master said, 'Two phoenixes face the golden palace, and the ancient rhythm of the green pine is high.') He said, 'The emperor's longevity has already been indicated by the master, how is the matter of governing the universe?' (曰：『聖壽已蒙師指示，治化乾坤事若何？』: He said, 'The emperor's longevity has already been indicated by the master, how is the matter of governing the universe?') The master said, 'It is better to keep silent and retreat, which is to repay the emperor's grace.' (師曰：『不如緘口退，卻是報皇恩。』: The master said, 'It is better to keep silent and retreat, which is to repay the emperor's grace.') Ascending the hall, he said, 'Silence sinks into the陰界(Yinjie: the underworld), and words fall into a deep pit. If you try to grasp it, heaven and earth are vastly different; if you abandon it, you will go through thousands of lives and kalpas. The vast waves are boundless, and the white waves soar into the sky. Who will collect the鎮海明珠(Zhenhaimingzhu: the pearl that calms the sea)?' (上堂：『默沉陰界，語落深坑。擬著則天地懸殊，棄之則千生萬劫。洪波浩渺，白浪滔天，鎮海明珠，在誰收？』: Ascending the hall, he said, 'Silence sinks into the underworld, and words fall into a deep pit. If you try to grasp it, heaven and earth are vastly different; if you abandon it, you will go through thousands of lives and kalpas. The vast waves are boundless, and the white waves soar into the sky. Who will collect the pearl that calms the sea?')

掌。良久。卓拄杖曰。百雜碎。上堂。孤村陋店莫掛瓶盂。祖佛玄關橫身直過。早是蘇秦觸塞求路難回。項主臨江何逃困命。諸禪德到這裡。進則落於天魔。退則沈于鬼趣。不進不退正在死水中。諸仁者作么生得平穩去。良久曰。任從三尺雪。難壓寸靈松。師作五位頌並序。夫。長天一色。星月何分。大地無偏。枯榮自異。是以法無異法。何迷悟而可及。心不自心。假言象而提唱。其言也。偏圓正到兼帶葉通。其法也。不落是非。豈關萬象。幽旨既融於水月。宗源派混于金河。不墜虛凝。回途復妙。頌曰。正中偏。星河橫轉月明前。彩氣夜交天未曉。隱里俱彰暗裡圓。偏中正。夜半天明羞自影。朦朦霧色辨何分。混然不落秦時鏡。正中來。火里金雞坐鳳臺。玄路倚空通脈上。披雲鳥道出塵埃。兼中至。雪仞籠身不迴避。天然猛將兩不傷。暗裡全施善周備。兼中到。解走之人不觸道。一般拈掇與君殊。不落是非方始妙。師示寂書偈曰。兩處住持。無可助道。珍重諸人。不須尋討。投筆奄息。阇維多靈異。茲不盡具。獲設利五色。同靈骨塔于寺北三峰庵。

郢州興陽清剖禪師

在大陽作園頭。種瓜次。陽問。甜瓜何時得熟。師曰。即今熟爛了也。曰揀甜底摘來。師曰。與甚麼人吃。曰不入園者。師曰未審。不

【現代漢語翻譯】現代漢語譯本掌。良久。卓禪師拄著枴杖說：『百雜碎。』上堂說法：『偏僻的村莊簡陋的客店，不必掛著瓶瓶罐罐。祖師和佛的玄妙關隘，要橫身直接通過。早就如同蘇秦困頓于各國，求取功名之路難以回頭；項羽兵敗臨江，又如何逃脫困厄的命運？各位禪德到了這裡，前進則落入天魔的境地，後退則沉淪於鬼趣之中，不進不退則停留在死水一般的地方。各位仁者，要怎樣才能平穩地過去呢？』良久，又說：『任憑三尺厚的雪，也難以壓倒一寸高的靈松。』清剖禪師創作了五位頌並作序。序中說：『長空一色，星辰和月亮有什麼分別？大地沒有偏頗，枯萎和繁榮自然不同。因此，法沒有不同的法，哪裡有迷惑和覺悟可以達到？心不是獨立存在的心，借用言語和形象來提倡。』頌詞說：『正中偏，星河橫轉，明月當空。彩色的雲氣在夜晚交織，天還沒有亮。隱藏的道理和顯露的事物都彰顯，在暗中也圓滿。偏中正，半夜天明，羞於照見自己的影子。朦朧的霧色，如何分辨？混然一體，不落入秦時的鏡子（比喻）。正中來，火中金雞，安坐于鳳凰臺上。玄妙的道路，依靠天空，貫通脈絡之上。撥開雲霧，鳥道脫離塵埃。兼中至，雪刃籠罩全身也不迴避。天然的猛將，兩方都不損傷，在暗中完全施展，善巧而周備。兼中到，懂得走路的人不觸及道路。一般地拈起放下，與你們不同，不落入是非，才是妙處。』清剖禪師示寂前寫下偈語說：『兩處住持，無可助道。珍重各位，不必尋討。』寫完后安詳離世。火化後有很多靈異的事情發生，這裡不一一詳述。獲得了五色的舍利子，和靈骨一起建塔于寺廟北面的三峰庵。

郢州興陽清剖禪師

在大陽寺做園頭，有一次在種瓜的時候，大陽禪師問：『甜瓜什麼時候才能成熟？』清剖禪師說：『現在就已經熟透了。』大陽禪師說：『挑些甜的摘來。』清剖禪師說：『給什麼人吃？』大陽禪師說：『不入園的人。』清剖禪師說：『不知道，不』

【English Translation】 English version The Master paused for a long time. Then, Zhuo, leaning on his staff, said, 'A hodgepodge.' He ascended the Dharma hall and said, 'In a remote village inn, there's no need to hang up bowls and pots. The mysterious gateway of the ancestral Buddhas should be traversed directly, with one's whole being. It's already like Su Qin, stuck in various states, finding the road to fame difficult to return to; Xiang Yu, defeated and facing the river, how could he escape his doomed fate? All you Chan practitioners, arriving here, advancing leads to the realm of heavenly demons, retreating sinks into the realm of ghosts. Neither advancing nor retreating leaves you in a state like stagnant water. All you kind people, how can you pass through peacefully?' After a long pause, he said, 'Let the three feet of snow fall as it may, it's hard to suppress an inch of the spiritual pine.' The Master Qingpou composed the Five Positions Song with a preface. The preface said, 'The long sky is of one color, what distinction is there between stars and the moon? The great earth is without bias, withering and flourishing are naturally different. Therefore, Dharma has no different Dharmas, where can delusion and enlightenment be reached? The mind is not a self-existent mind, using words and images to advocate.' The song says, 'In the Correct within the Partial, the Milky Way turns horizontally, the bright moon is in the sky. Colorful clouds intertwine at night, the sky has not yet dawned. Hidden principles and manifest things are all revealed, complete even in the darkness. In the Partial within the Correct, at midnight, the sky brightens, ashamed to see its own shadow. The hazy mist, how to distinguish? Blended as one, not falling into the Qin mirror (metaphor). Coming from the Correct, the golden rooster in the fire sits on the phoenix platform. The mysterious path relies on the sky, connecting above the meridians. Parting the clouds, the bird path leaves the dust. Reaching the Combined, one does not avoid being enveloped by snowy blades. A natural brave general, neither side is harmed, fully displaying in the dark, skillful and complete. Arriving at the Combined, one who knows how to walk does not touch the road. Generally picking up and putting down is different from you, not falling into right and wrong is the marvel.' Before Master Qingpou passed away, he wrote a verse saying, 'Holding positions in two places, there is nothing to assist the Way. Cherish everyone, no need to seek.' After writing, he passed away peacefully. After cremation, many miraculous events occurred, which will not be detailed here. He obtained five-colored sarira relics, and a pagoda was built with his spiritual bones at the Three Peaks Hermitage north of the temple.

Chan Master Qingpou of Xingyang in Yingzhou

While working as a gardener at Dayang Temple, once while planting melons, Chan Master Dayang asked, 'When will the sweet melons ripen?' Chan Master Qingpou said, 'They are already ripe now.' Chan Master Dayang said, 'Pick some sweet ones to bring.' Chan Master Qingpou said, 'Who are they for?' Chan Master Dayang said, 'For those who do not enter the garden.' Chan Master Qingpou said, 'I do not know, not'

入園者還吃也無。曰汝還識伊么。師曰。雖然不識不得不與。陽笑而去。住後上堂。西來大道。理絕百非。句里投機。全乖妙旨。不已而已。有屈祖宗。豈況忉忉。有何所益。雖然如是。事無一向。且於唱教門中通一線道。大家商量。僧問。娑竭出海乾坤震。覿面相呈事若何。師曰。金翅鳥王當宇宙。箇中誰是出頭人。曰忽遇出頭時又作么生。師曰。似鶻提鳩君不信。髑髏前驗始知真。曰恁么則叉手當胸退身三步也。師曰。須彌座下烏龜子。莫待重遭點額回。問從上諸聖向甚麼處去。師曰。月照千江靜。孤燈海底明。鄭金部問和尚甚麼時開堂。師曰。不歷僧祇數。日月未生前。師臥疾次。大陽問。是身如泡幻。泡幻中成辦。若無個泡幻。大事無由辦。若要大事辦。識取個泡幻。作么生。師曰。猶是這邊事。陽曰。那邊事作么生。師曰。匝地紅輪秀。海底不栽花。陽笑曰。乃爾惺惺邪。師喝曰。將謂我忘卻竟爾趨寂。

南嶽福嚴審承禪師

侍立大陽次。陽曰。有一人遍身紅爛。臥在荊棘林中。周匝火圍。若親近得。此人大敞廛開。若親近不得。時中以何為據。師曰。六根不具。七識不全。陽曰。你教伊出來。我要見伊。師曰。適來別無左右祇對和尚。陽曰。官不容針。師便禮拜。(師后至華嚴隆和尚處舉前

【現代漢語翻譯】現代漢語譯本入園者還吃嗎？』園頭回答：『你還認識他嗎？』禪師說：『雖然不認識，也不得不給他吃。』園頭笑著離開了。禪師後來上堂說法：『西來的大道，道理超越一切是非。在言句里尋求玄機，完全違背了微妙的宗旨。沒完沒了地爭論，有愧於祖師。更何況喋喋不休，又有什麼益處呢？雖然如此，事情沒有絕對的。姑且在唱教的門中開通一線道路，和大家商量。』有僧人問：『娑竭龍王出海，乾坤震動，面對面相呈，事情會怎麼樣？』禪師說：『金翅鳥王佔據宇宙，其中誰是出頭之人？』僧人說：『忽然遇到出頭之時，又該怎麼辦？』禪師說：『像老鷹抓鴿子，你不相信，等到看見骷髏前的驗證，才知道是真的。』僧人說：『既然這樣，那麼就叉手當胸，退後三步了。』禪師說：『須彌山座下的烏龜，不要等到再次被點額才回頭。』有人問：『從前的諸位聖賢，都到什麼地方去了？』禪師說：『月亮照耀著千江，一片寂靜，孤燈在海底明亮。』鄭金部問禪師什麼時候開堂說法。禪師說：『不經歷僧祇的劫數，在日月未生之前。』禪師臥病期間，大陽（Dayang）問：『這個身體如同水泡幻影，在水泡幻影中成就。如果沒有這個水泡幻影，大事就沒有辦法成就。如果要成就大事，就要認識這個水泡幻影。』禪師說：『這還是這邊的（現象界）事。』大陽（Dayang）說：『那邊的（本體界）事怎麼樣？』禪師說：『遍地都是紅色的太陽，海底不栽種花朵。』大陽（Dayang）笑著說：『你真是聰明啊！』禪師呵斥道：『還以為我忘記了，竟然就這樣趨向寂滅。』

南嶽福嚴審承禪師（Nanyue Fuyan Shencheng）

侍立在大陽（Dayang）禪師旁邊時，大陽（Dayang）說：『有一個人，遍身紅爛，躺在荊棘林中，周圍被火焰包圍。如果能親近他，這個人就會大開門戶。如果不能親近他，此時應該以什麼為依據？』禪師說：『六根不具足，七識不完全。』大陽（Dayang）說：『你教他出來，我要見他。』禪師說：『剛才並沒有其他人在左右，只能這樣回答和尚您。』大陽（Dayang）說：『官府不容許針進入。』禪師於是禮拜。（禪師後來到華嚴隆和尚處，舉了前面的話

【English Translation】 English version 『Does the one entering the garden still eat?』 The gardener replied, 『Do you still recognize him?』 The Chan master said, 『Although I don't recognize him, I must still give him food.』 The gardener smiled and left. Later, the Chan master ascended the hall and said, 『The great Way that came from the West, its principle transcends all right and wrong. Seeking the mystery in words and phrases completely violates the subtle purpose. Arguing endlessly is a disgrace to the patriarchs. Moreover, what benefit is there in incessant chatter? Although this is so, things are not absolute. Let's open a path within the gate of teaching and discuss it together.』 A monk asked, 『When the Sāgara (ocean) dragon king emerges from the sea, the universe shakes. When facing each other directly, what will happen?』 The Chan master said, 『The Garuḍa (golden-winged bird) king occupies the universe. Who among them is the one to step forward?』 The monk said, 『If one suddenly encounters the time to step forward, what should one do?』 The Chan master said, 『Like a hawk catching a pigeon, you don't believe it. Only when you see the verification before the skull will you know it's true.』 The monk said, 『In that case, I will fold my hands across my chest and take three steps back.』 The Chan master said, 『Turtle under the Sumeru (Mount Meru) seat, don't wait to be tapped on the forehead again before turning back.』 Someone asked, 『Where have all the past sages gone?』 The Chan master said, 『The moon shines on a thousand rivers, all is still. A solitary lamp shines brightly at the bottom of the sea.』 Zheng Jinbu asked the Chan master when he would open the hall to preach. The Chan master said, 『Before experiencing countless kalpas (aeons), before the sun and moon were born.』 During the Chan master's illness, Dayang (Dayang) asked, 『This body is like a bubble and an illusion, accomplished within the bubble and illusion. If there were no bubble and illusion, great matters could not be accomplished. If you want to accomplish great matters, you must recognize this bubble and illusion.』 The Chan master said, 『This is still a matter of this side (phenomenal world).』 Dayang (Dayang) said, 『What about the matter of that side (noumenal world)?』 The Chan master said, 『Red suns shine all over the earth, flowers are not planted at the bottom of the sea.』 Dayang (Dayang) smiled and said, 『You are truly clever!』 The Chan master scolded, 『I thought I had forgotten, and was just heading towards extinction.』

Chan Master Shencheng (Shencheng) of Fuyan (Fuyan) Monastery, Nanyue (Nanyue)

While standing beside Chan Master Dayang (Dayang), Dayang (Dayang) said, 『There is a person, his whole body is red and festering, lying in a thicket of thorns, surrounded by flames. If one can get close to him, this person will open his doors wide. If one cannot get close to him, what should one rely on at this time?』 The Chan master said, 『The six faculties are not complete, the seven consciousnesses are not whole.』 Dayang (Dayang) said, 『Tell him to come out, I want to see him.』 The Chan master said, 『Just now, there was no one else around, so I can only answer you like this, Venerable.』 Dayang (Dayang) said, 『The government does not allow a needle to enter.』 The Chan master then bowed. (Later, the Chan master went to Venerable Huayan Long (Huayan Long) and mentioned the previous words

話。隆曰。［冷］如毛粟。［細］如冰雪)李相公特上。山問。如何是祖師西來意。師指庭前柏樹。公如是三問。師如是三答。公欣然乃有頌曰。出沒云閑滿太虛。元來真相一塵無。重重請問西來意。唯指庭前柏一株。

惠州羅浮山顯如禪師

初到大陽。陽問。汝是甚麼人。曰益州。陽曰此去幾里。曰五千里。陽曰。你與么來還曾踏著么。曰不曾踏著。陽曰。汝解騰空那。曰不解騰空。陽曰。爭得到這裡。曰步步不迷方。通身無辨處。陽曰。汝得超方三昧邪。曰聖心不可得。三昧豈彰名。陽曰。如是。如是。汝應信此。即本體全彰。理事不二。善自護持。住后僧問。如何是羅浮境。師曰。突兀侵天際。巍峨鎮海涯。曰如何是境中人。師曰。頂上白雲散。足下黑煙生。

襄州白馬歸喜禪師

初問大陽。學人矇昧。乞指個入路。陽曰得。良久乃召師。師應諾。陽曰。與你個入路。師于言下有省。住后僧問。如何是佛法大意。師曰。善犬帶牌。問如龜藏六時如何。師曰。布袋里弓箭。問不著佛求。不著法求。當於何求。師曰。村人跪拜石師子。曰意旨如何。師曰。社樹下設齋。上堂急走即蹉過。慢行趁不上。沒量大衲僧無計奈何。有多口饒舌底出來。僧問。一句即不問。如何是半句。師曰。投身擲

【現代漢語翻譯】現代漢語譯本：隆（僧人名）說：『（冷的程度）像毛粟一樣，（細的程度）像冰雪一樣。』李相公特地上山問：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』禪師指向庭前的柏樹。李相公這樣問了三次，禪師這樣回答了三次。李相公欣然，於是作頌說：『出沒云間，充滿太虛，原來真相一塵不染。重重請問西來意，唯指庭前柏一株。』惠州羅浮山顯如禪師剛到大陽（禪師名）處，大陽問：『你是什麼人？』答：『益州（地名）人。』大陽說：『從那裡到這裡有多少里？』答：『五千里。』大陽說：『你這樣來，可曾踏著（實地）嗎？』答：『不曾踏著。』大陽說：『你懂得騰空嗎？』答：『不懂得騰空。』大陽說：『怎麼到這裡的？』答：『步步不迷方向，通身沒有可以分辨的地方。』大陽說：『你得到了超方三昧（超越常規的禪定狀態）嗎？』答：『聖心（指佛心）不可得，三昧（禪定）豈能彰顯名號。』大陽說：『如是，如是，你應該相信這個。即本體完全彰顯，理與事不二。好好護持。』住持后，有僧人問：『如何是羅浮境（羅浮山的境界）？』禪師說：『突兀侵天際，巍峨鎮海涯。』問：『如何是境中人（羅浮山境界中的人）？』禪師說：『頂上白雲散，足下黑煙生。』襄州白馬歸喜禪師初次問大陽（禪師名）：『學人矇昧，乞求指點一條入道的路。』大陽說：『可以。』良久才召喚禪師，禪師應諾。大陽說：『給你一條入道的路。』禪師在言語下有所領悟。住持后，有僧人問：『如何是佛法大意（佛法的根本要義）？』禪師說：『善犬帶牌。』問：『如龜藏六時如何？』禪師說：『布袋里弓箭。』問：『不著佛求，不著法求，當於何求？』禪師說：『村人跪拜石師子。』問：『意旨如何？』禪師說：『社樹下設齋。』上堂（說法）時，走得太急就錯過了，走得太慢又趕不上，沒用的大衲僧（指僧人）無計可施。有多嘴饒舌的人出來。僧人問：『一句（完整的一句話）就不問了，如何是半句？』禪師說：『投身擲（入地獄）。』

【English Translation】 English version: Long (a monk) said, 『(The coldness is) like millet, (the fineness is) like ice and snow.』 Minister Li specially went up the mountain and asked, 『What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma coming to China from the West)?』 The Zen master pointed to the cypress tree in front of the courtyard. Minister Li asked three times in this way, and the Zen master answered three times in this way. Minister Li was delighted and then composed a verse saying, 『Appearing and disappearing in the clouds, filling the vast void, the true reality is originally without a speck of dust. Repeatedly asking the meaning of coming from the West, only pointing to the cypress tree in front of the courtyard.』 Zen Master Xianru of Mount Luofu in Huizhou When he first arrived at Danyang's (a Zen master) place, Danyang asked, 『Who are you?』 He replied, 『A person from Yizhou (a place name).』 Danyang said, 『How many miles is it from there to here?』 He replied, 『Five thousand miles.』 Danyang said, 『Coming like this, have you ever stepped (on solid ground)?』 He replied, 『I have never stepped.』 Danyang said, 『Do you know how to levitate?』 He replied, 『I don't know how to levitate.』 Danyang said, 『How did you get here?』 He replied, 『Step by step without losing direction, the whole body has no place to distinguish.』 Danyang said, 『Have you attained the Samadhi of Transcendence (a state of meditation beyond the ordinary)?』 He replied, 『The sacred mind (referring to the Buddha's mind) cannot be obtained, how can Samadhi (meditation) manifest a name?』 Danyang said, 『So it is, so it is, you should believe this. That is, the original substance is fully manifested, principle and matter are not two. Take good care of it.』 After residing there, a monk asked, 『What is the Luofu realm (the realm of Mount Luofu)?』 The Zen master said, 『Towering into the sky, majestic and guarding the sea.』 He asked, 『What is the person in the realm (the person in the realm of Mount Luofu)?』 The Zen master said, 『White clouds scatter above the head, black smoke rises beneath the feet.』 Zen Master Guixi of Baima in Xiangzhou He first asked Danyang (a Zen master), 『This student is ignorant, begging for guidance on a path to enlightenment.』 Danyang said, 『Okay.』 After a long time, he summoned the Zen master, and the Zen master responded. Danyang said, 『I will give you a path to enlightenment.』 The Zen master had some understanding in the words. After residing there, a monk asked, 『What is the great meaning of the Buddha-dharma (the fundamental essence of the Buddha-dharma)?』 The Zen master said, 『A good dog wears a tag.』 He asked, 『What about a turtle hiding its six senses?』 The Zen master said, 『Arrows in a cloth bag.』 He asked, 『Not seeking the Buddha, not seeking the Dharma, where should one seek?』 The Zen master said, 『Villagers kneel and worship stone lions.』 He asked, 『What is the meaning?』 The Zen master said, 『A vegetarian feast is set up under the community tree.』 When ascending the hall (to preach), if you walk too fast, you will miss it, and if you walk too slow, you will not catch up, and useless monks (referring to monks) can do nothing. A talkative person came out. The monk asked, 『I won't ask about a sentence (a complete sentence), what is half a sentence?』 The Zen master said, 『Throwing oneself (into hell).』

下。曰這個是一句也。師曰。半句也摸不著。問如何是闃寂之門。師曰。莫鬧莫鬧。

郢州大陽慧禪師

僧問。漢君七十二陣大霸寰中。和尚臨筵不施寸刃。承誰恩力。師曰。杲日當軒際。森羅一樣觀。曰恁么則。金烏凝秀色。玉兔瑞雲深。師曰。滴瀝無私旨。通方一念玄。問如何是和尚家風。師曰。粗布直裰重重補。日用鋤頭旋旋揩。曰向上客來如何祇待。師曰。要用便用。問如何是西來意。師曰。日出東方。月落西戶。復示頌曰。朝朝日出東方。夜夜月落西戶。如今大宋宮家。儘是金枝玉樹。

越州雲門山靈運寶印禪師

上堂。夜來雲雨散長空。月在森羅萬象中。萬象靈光無內外。當明一句若為通。不見僧問大哥和尚云。月生雲際時如何。大哥曰三個孩兒抱花鼓。莫來攔我毬門路。月生雲際是明甚麼邊事。三個孩兒抱花鼓。擬思即隔。莫來攔我毬門路。須有出身處始得。若無出身處。也似黑牛臥死水。出身一句作么生道。不勞久立。

懷安軍雲頂海鵬禪師

僧問。如何是大疑底人。師曰。畢缽巖中面面相覷。曰如何是不疑底人。師曰。如是我聞。須彌粉碎。問祖意教意是同是別。師曰。達磨逢梁武。摩騰遇漢明。

復州乾明機聰禪師

僧問。如何是佛法大意。

【現代漢語翻譯】下。僧人問：『這個是一句話嗎？』師父說：『半句話也摸不著。』問：『如何是闃寂（qù jì，寂靜）之門？』師父說：『莫鬧莫鬧。』

郢州大陽慧禪師

僧人問：『漢君（指漢朝皇帝）用七十二陣稱霸天下，和尚您在法座上不施寸刃，承蒙誰的恩德和力量？』師父說：『杲日（gǎo rì，明亮的太陽）當空照耀時，世間萬物都一樣顯現。』僧人說：『既然如此，那麼金烏（jīn wū，太陽的別稱）凝聚秀麗的色彩，玉兔（yù tù，月亮的別稱）籠罩吉祥的雲彩。』師父說：『滴瀝（dī lì，點滴）之中蘊含無私的旨意，通達四方在於一念之間的玄妙。』問：『如何是和尚您的家風？』師父說：『粗布直裰（chuò，僧衣）重重補，日用鋤頭旋旋揩（kāi，擦拭）。』僧人說：『有高僧來訪時，您如何招待？』師父說：『要用就用。』問：『如何是西來意（指禪宗的宗旨）？』師父說：『日出東方，月落西戶。』又作偈頌說：『朝朝日出東方，夜夜月落西戶。如今大宋宮家，儘是金枝玉樹。』

越州雲門山靈運寶印禪師

上堂說法。『昨夜雲雨消散，長空萬里無雲，月亮照耀在世間萬象之中。萬象的靈光沒有內外之分，如何通達這其中蘊含的一句話？』不見僧人問大哥和尚說：『月亮從雲端升起時如何？』大哥說：『三個孩兒抱著花鼓，不要來阻攔我踢球的路。』月亮從雲端升起，這說明了什麼？三個孩兒抱著花鼓，如果思索就隔了一層。不要來阻攔我踢球的路，必須要有出路才行。如果沒有出路，就像黑牛臥在死水裡一樣。出身的一句話該怎麼說？不勞各位久站。』

懷安軍雲頂海鵬禪師

僧人問：『如何是大疑之人？』師父說：『畢缽（bì bō）巖中面面相覷（qù，看）。』僧人問：『如何是不疑之人？』師父說：『如是我聞，須彌（xū mí，佛教中的山名）粉碎。』問：『祖意（指禪宗的宗旨）和教意（指經教的宗旨）是相同還是不同？』師父說：『達磨（Dámó，菩提達摩）遇到梁武帝，摩騰（Móténg，迦葉摩騰）遇到漢明帝。』

復州乾明機聰禪師

僧人問：『如何是佛法大意？』

【English Translation】 A monk asked: 'Is this a sentence?' The Master said: 'You can't even touch half a sentence.' Asked: 'What is the gate of stillness (qù jì)?' The Master said: 'Don't make noise, don't make noise.'

Chan Master Hui of Dayang in Yingzhou

A monk asked: 'The Han emperor conquered the world with seventy-two formations. You, Master, do not use a single blade on the Dharma seat. Whose grace and power do you rely on?' The Master said: 'When the bright sun (gǎo rì) shines in the sky, all things in the universe appear the same.' The monk said: 'If so, then the golden crow (jīn wū, another name for the sun) condenses beautiful colors, and the jade rabbit (yù tù, another name for the moon) is shrouded in auspicious clouds.' The Master said: 'Dripping (dī lì) contains selfless meaning, and understanding in all directions lies in the mystery of a single thought.' Asked: 'What is the style of your family, Master?' The Master said: 'Rough cloth robes (chuò) are patched again and again, and the daily hoe is wiped again and again (kāi).' The monk said: 'How do you treat visiting high monks?' The Master said: 'Use it when you need it.' Asked: 'What is the meaning of the Westward Transmission (referring to the purpose of Zen Buddhism)?' The Master said: 'The sun rises in the east, and the moon sets in the west.' He also composed a verse saying: 'Morning after morning, the sun rises in the east; night after night, the moon sets in the west. Now the imperial family of the Great Song Dynasty is full of golden branches and jade trees.'

Chan Master Baoyin of Lingyun Mountain in Yuezhou

Ascending the Dharma hall to preach. 'Last night, the clouds and rain dispersed, and the long sky was clear. The moon shines in the myriad phenomena of the world. The spiritual light of all phenomena has no inside or outside. How can one understand the sentence contained within?' Didn't you see the monk ask Elder Brother Master: 'What is it like when the moon rises from the clouds?' Elder Brother said: 'Three children are holding flower drums, don't block my way to the ball gate.' The moon rises from the clouds, what does this explain? Three children are holding flower drums, if you think about it, there is a layer of separation. Don't block my way to the ball gate, you must have a way out. If there is no way out, it is like a black cow lying in dead water. How should the sentence of origin be said? I won't keep you standing for long.'

Chan Master Haipeng of Yunding Mountain in Huaian Army

A monk asked: 'What is a person of great doubt?' The Master said: 'Looking at each other (qù) in the Bi Bo (bì bō) Rock.' A monk asked: 'What is a person without doubt?' The Master said: 'Thus have I heard, Mount Sumeru (xū mí, the name of a mountain in Buddhism) is shattered.' Asked: 'Are the meaning of the Patriarch (referring to the purpose of Zen Buddhism) and the meaning of the teachings (referring to the purpose of the scriptures) the same or different?' The Master said: 'Damo (Dámó, Bodhidharma) met Emperor Wu of Liang, and Moteng (Móténg, Kasyapa Matanga) met Emperor Ming of Han.'

Chan Master Jicong of Qianming Temple in Fuzhou

A monk asked: 'What is the great meaning of the Buddha-dharma?'

師曰。此問不虛。問如何是東禪境。師曰。定水不曾離舊岸。紅塵爭敢入波來。

梁山巖禪師法嗣

鼎州梁山善冀禪師

僧問。撥塵見佛時如何。師曰。莫眼華。問和尚幾時成佛。師曰。且莫壓良為賤。曰為甚麼不肯承當。師曰。好事不如無。師頌魯祖面壁曰。魯祖三昧最省力。才見僧來便面壁。若是知心達道人。不在揚眉便相悉。

道吾詮禪師法嗣

相州天平山契愚禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。杖鼓兩頭打。問如何是祖師西來意。師曰。鎮州蘿蔔石含茶。居士問。法無動搖時如何。師曰。你從潞府來。士曰。一步也不曾驀。師曰。因甚得到這裡。士曰。和尚睡語作么。師曰。放你二十棒。官人問。無鄰可隔。為甚麼不相見。師曰。怨阿誰。師廊下行次。見僧。以拄杖示之。僧便近前接。師便打。

青原下十一世

投子青禪師法嗣

東京天寧芙蓉道楷禪師

沂州崔氏子。自幼學辟榖隱伊陽山。后游京師。籍名術臺寺。試法華得度。謁投子于海會。乃問佛祖言句如家常茶飯。離此之外別有為人處也無。子曰。汝道寰中天子敕。還假堯舜禹湯也無。師欲進語。子以拂子𢷾師口曰。汝發意來。早有三十棒也。師即開悟再拜便行。子曰。且來

【現代漢語翻譯】現代漢語譯本師父說：『這個問題問得很好。』問：『什麼是東禪的境界？』師父說：『定水（指禪定之水）不曾離開舊岸，紅塵（指世俗煩惱）怎敢侵入波濤之中？』

梁山巖禪師的法嗣

鼎州梁山善冀禪師

有僧人問：『撥開塵埃見到佛時是怎樣的？』師父說：『不要眼花繚亂。』問：『和尚您什麼時候成佛？』師父說：『暫且不要以好作壞。』（不要把好的東西貶低為不好的）問：『為什麼不肯承擔（成佛）？』師父說：『好事不如無。』師父頌揚魯祖面壁（達摩祖師面壁）說：『魯祖的三昧（指禪定）最省力，才見到僧人來就面壁。若是知心達道的人，不用揚眉示意便已心領神會。』

道吾詮禪師的法嗣

相州天平山契愚禪師

有僧人問：『師父您唱的是誰家的曲調？宗風傳承自哪位祖師？』師父說：『杖鼓兩頭敲。』問：『什麼是祖師西來意（達摩祖師從西方來到中國的真正用意）？』師父說：『鎮州的蘿蔔石也含著茶。』有居士問：『法無動搖時是怎樣的？』師父說：『你從潞府來。』居士說：『一步也不曾踏錯。』師父說：『為什麼能到這裡？』居士說：『和尚您在說夢話嗎？』師父說：『饒你二十棒。』有官員問：『沒有鄰居可以隔開，為什麼不能相見？』師父說：『怨誰呢？』師父在走廊下行走時，看見僧人，用拄杖指著他，僧人便上前接近，師父就打他。

青原下第十一世

投子青禪師的法嗣

東京天寧芙蓉道楷禪師

沂州崔氏之子。自幼學習辟榖，隱居在伊陽山。後來遊歷京師，在術臺寺登記出家。通過《法華經》的考試而得度。拜見投子禪師于海會，於是問：『佛祖的言句就像家常便飯一樣，除了這些之外，還有其他的為人處世之道嗎？』投子禪師說：『你說寰中天子的敕令，難道還需要堯舜禹湯的認可嗎？』道楷禪師想要進一步說話，投子禪師用拂子打他的嘴說：『你發心前來，早就該打三十棒了。』道楷禪師立刻開悟，再次拜謝便離開了。投子禪師說：『且慢。』

【English Translation】 English version The Master said, 'This question is not in vain.' Asked, 'What is the realm of Dongchan (Eastern Chan) ?' The Master said, 'The water of Samadhi (meditative concentration) has never left the old shore; how dare the red dust (worldly defilements) enter the waves?'

Successor of Chan Master Liangshan Yan

Chan Master Shanjii of Liangshan in Dingzhou

A monk asked, 'What is it like when one sees the Buddha upon clearing away the dust?' The Master said, 'Don't let your eyes be dazzled.' Asked, 'When will you, Master, become a Buddha?' The Master said, 'Don't devalue the good for the bad for the time being.' Asked, 'Why don't you acknowledge (becoming a Buddha)?' The Master said, 'A good thing is better than nothing.' The Master praised the Patriarch Lu (Bodhidharma) facing the wall, saying, 'The Samadhi (meditative concentration) of Patriarch Lu is the most effortless; as soon as he sees a monk coming, he faces the wall. If he is a kindred spirit who understands the Way, they will understand each other without raising an eyebrow.'

Successor of Chan Master Daowu Quan

Chan Master Qiyu of Tianpingshan in Xiangzhou

A monk asked, 'Whose tune does the Master sing? Whose lineage does the Dharma tradition inherit?' The Master said, 'The drum is beaten on both ends.' Asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming to China)?' The Master said, 'The radish stone in Zhenzhou also contains tea.' A layman asked, 'What is it like when the Dharma is unmoving?' The Master said, 'You come from Lufu.' The layman said, 'I have never taken a wrong step.' The Master said, 'Why did you get here?' The layman said, 'Master, are you talking in your sleep?' The Master said, 'I'll spare you twenty blows.' An official asked, 'There are no neighbors to separate us; why can't we see each other?' The Master said, 'Whom do you blame?' The Master was walking in the corridor when he saw a monk and pointed at him with his staff. The monk approached, and the Master struck him.

Eleventh Generation under Qingyuan

Successor of Chan Master Touzi Qing

Chan Master Daokai of Furong, Tianning Temple in Tokyo

A son of the Cui family in Yizhou. From a young age, he studied fasting and lived in seclusion on Mount Yiyang. Later, he traveled to the capital and registered at Shutai Temple. He was ordained after passing the examination on the Lotus Sutra. He visited Chan Master Touzi at Haihui and asked, 'The words of the Buddhas and Patriarchs are like everyday tea and rice. Is there anything else besides this for dealing with people?' Touzi said, 'Do you think the decree of the Emperor of the Realm needs the approval of Yao, Shun, Yu, and Tang?' As Daokai was about to speak, Touzi struck his mouth with a whisk, saying, 'You came with this intention; you should have been struck thirty times already.' Daokai immediately attained enlightenment, bowed again, and left. Touzi said, 'Wait.'

阇黎。師不顧。子曰。汝到不疑之地邪。師即以手掩耳。後作典座。子曰。廚務勾當不易。師曰不敢。子曰。煮粥邪蒸飯邪。師曰。人工淘米著火。行者煮粥蒸飯。子曰。汝作甚麼。師曰。和尚慈悲放他閑去。一日侍投子游菜園。子度拄杖與師。師接得便隨行。子曰。理合恁么。師曰。與和尚提鞋挈杖也不為分外。子曰。有同行在。師曰。那一人不受教。子休去。至晚問師。早來說話未盡。師曰。請和尚舉。子曰。卯生日。戌生月。師即點燈來。子曰。汝上來下去總不徒然。師曰。在和尚左右。理合如此。子曰。奴兒婢子誰家屋裡無。師曰。和尚年尊闕他不可。子曰。得恁么慇勤。師曰。報恩有分。住后僧問。胡家曲子。不墮五音。韻出青霄。請師吹唱。師曰。木雞啼夜半。鐵鳳叫天明。曰恁么則一句曲含千古韻。滿堂雲水盡知音。師曰。無舌童兒能繼和。曰作家宗師人天眼目。師曰。禁取兩片皮。問夜半正明天曉不露。如何是不露底事。師曰。滿船空載月。漁父宿蘆花。問如何是曹洞家風。師曰。繩床風雨爛。方丈草來侵。問如何是直截根源。師曰。足下已生草。舉步落危坡。上堂。晝入祇陀之苑。皓月當天。夜登靈鷲之山。太陽溢目。烏鴉似雪。孤雁成群。鐵狗吠而凌霄。泥牛斗而入海。正當恁么時。十方共聚。

【現代漢語翻譯】現代漢語譯本：阇黎（梵語，意為導師）。老師不理睬他。投子（禪師名號）說：『你到達了沒有疑惑的境地了嗎？』這位阇黎立刻用手摀住耳朵。後來他擔任了典座（寺院中負責齋食的職務）。投子說：『廚房事務不容易處理啊。』阇黎說：『不敢當。』投子說：『是煮粥還是蒸飯呢？』阇黎說：『是人工淘米時著了火，由行者（雲遊僧人）煮粥蒸飯。』投子說：『你做什麼呢？』阇黎說：『和尚慈悲，放我閑著。』有一天，阇黎侍奉投子在菜園遊玩。投子把拄杖遞給阇黎。阇黎接過後就跟隨在後。投子說：『理應如此嗎？』阇黎說：『為和尚提鞋拿杖也不算過分。』投子說：『有同行的人在。』阇黎說：『那一個人不受教化？』投子讓他休息去了。到了晚上，投子問阇黎：『早晨說的話還沒有說完。』阇黎說：『請和尚說。』投子說：『卯日生，戌月生。』阇黎立刻點燈過來。投子說：『你上來下去總不是徒勞。』阇黎說：『在和尚左右，理應如此。』投子說：『奴才婢女誰家沒有？』阇黎說：『和尚年老，缺了他不行。』投子說：『得到你這麼慇勤的侍奉。』阇黎說：『報恩是我的本分。』住持之後，有僧人問：『胡家的曲子，不落入五音（中國古代音階），韻律超出青霄（天空）。請老師吹唱。』阇黎說：『木雞啼叫在半夜，鐵鳳鳴叫到天明。』僧人說：『這麼說，一句曲子包含千古韻味，滿堂雲水（指僧人）都是知音。』阇黎說：『沒有舌頭的孩童也能繼續唱和。』僧人問：『作家宗師是人天眼目（指有大智慧的人）。』阇黎說：『閉上你的嘴。』問：『半夜正是天明，曉天卻不顯露，如何是不顯露的真諦？』阇黎說：『滿船空載月，漁夫在蘆葦花中過夜。』問：『什麼是曹洞宗（禪宗五家之一）的家風？』阇黎說：『繩床（僧人坐的床）在風雨中腐爛，方丈（寺院住持的房間）裡長滿了草。』問：『什麼是直截了當的根源？』阇黎說：『你腳下已經生草，舉步就要落入危險的斜坡。』上堂說法：白天進入祇陀（Jetavana，佛教寺院）的苑林，皓月當空；夜晚登上靈鷲（Grdhakuta，山名，佛陀曾在此說法）之山，太陽光芒四射。烏鴉像雪一樣白，孤雁結成群。鐵狗叫著飛上天空，泥牛互相爭鬥著進入大海。正當這個時候，十方（指各個方向）聚集在一起。

【English Translation】 English version: Dharani (teacher). The master ignored him. Touzi (name of a Chan master) said, 'Have you reached the land of no doubt?' The Dharani immediately covered his ears with his hands. Later, he became the tenzo (the monk in charge of the kitchen in a monastery). Touzi said, 'The kitchen affairs are not easy to handle.' The Dharani said, 'I dare not.' Touzi said, 'Is it cooking porridge or steaming rice?' The Dharani said, 'It was manual rice washing that caught fire, and the traveling monks cooked porridge and steamed rice.' Touzi said, 'What are you doing?' The Dharani said, 'The abbot is compassionate and lets me be idle.' One day, the Dharani served Touzi while strolling in the vegetable garden. Touzi handed the staff to the Dharani. The Dharani took it and followed behind. Touzi said, 'Is it proper to do so?' The Dharani said, 'It is not excessive to carry shoes and a staff for the abbot.' Touzi said, 'There is a companion present.' The Dharani said, 'Which one is not receptive to teaching?' Touzi told him to rest. In the evening, Touzi asked the Dharani, 'The words spoken in the morning have not been finished.' The Dharani said, 'Please, abbot, speak.' Touzi said, 'Born on Mao day, born in Xu month.' The Dharani immediately lit the lamp and came over. Touzi said, 'Your coming and going are not in vain.' The Dharani said, 'Being by the abbot's side, it is proper to do so.' Touzi said, 'Which household does not have servants?' The Dharani said, 'The abbot is old, and he cannot do without them.' Touzi said, 'To receive such diligent service.' The Dharani said, 'It is my duty to repay kindness.' After becoming the abbot, a monk asked, 'The Hu family's tune does not fall into the five tones (ancient Chinese musical scale), and the rhythm exceeds the blue sky. Please, teacher, play and sing.' The Dharani said, 'The wooden rooster crows in the middle of the night, and the iron phoenix cries until dawn.' The monk said, 'In that case, one tune contains the rhythm of a thousand ages, and all the monks in the hall are kindred spirits.' The Dharani said, 'A child without a tongue can continue to sing in harmony.' The monk asked, 'The master composer is the eye of humans and gods (referring to someone with great wisdom).' The Dharani said, 'Shut your mouth.' Asked, 'Midnight is precisely dawn, but the dawn does not reveal itself. What is the truth that is not revealed?' The Dharani said, 'A boat full of empty moon, a fisherman sleeps in the reed flowers.' Asked, 'What is the family style of the Caodong sect (one of the five schools of Chan Buddhism)?' The Dharani said, 'The rope bed (a bed for monks) is rotten in the wind and rain, and the abbot's room is overgrown with grass.' Asked, 'What is the direct source?' The Dharani said, 'Grass has already grown under your feet, and you are about to fall into a dangerous slope with every step.' Ascending the hall to preach: During the day, entering the Jetavana (Buddhist monastery) garden, the bright moon is in the sky; at night, climbing the Grdhrakuta (mountain name, where the Buddha once preached) mountain, the sun shines brightly. Crows are as white as snow, and solitary geese form flocks. The iron dog barks and flies into the sky, and the mud cows fight each other and enter the sea. At this very moment, the ten directions (referring to all directions) gather together.

彼我何分古佛場中。祖師門下。大家出一隻手。接待往來知識。諸仁者且道成得個甚麼事。良久曰。剩栽無影樹。留與後人看。上堂。才升此座。已涉塵勞。更乃凝眸自彰瑕玷。別傳一句。勾賊破家。不失本宗。狐貍戀窟。所以。真如凡聖。皆是夢言。佛及眾生。併爲增語。到這裡。迴光返照。撒手承當。未免。寒蟬抱枯木。泣盡不回頭。上堂。喚作一句。已是埋沒宗風。曲為今時。通途消耗。所以借功明位。用在體處。借位明功。體在用處。若也體用雙明。如門扇兩開不得。向兩扇上著意。不見新豐老子道。峰巒秀異。鶴不停機。靈木迢然。鳳無依倚。直得。功成不處。電火難追。擬議之間。長途萬里。上堂。臘月三十日已前即不問。臘月三十日事作么生。諸仁者到這裡。佛也為你不得。法也為你不得。祖師也為你不得。天下老和尚也為你不得。山僧也為你不得。閻羅老子也為你不得。直須盡卻今時去。若也盡卻今時。佛也不奈他何。法也不奈他何。祖師也不奈他何。天下老和尚也不奈他何。山僧也不奈他何。閻羅老子也不奈他何。諸人且道。如何是盡卻今時底道理。還會么。明年更有新條在。惱亂春風卒未休。問如何是道。師曰。無角泥牛奔夜欄。上堂。鐘鼓喧喧報未聞。一聲驚起夢中人。圓常靜應無餘事。誰道

【現代漢語翻譯】現代漢語譯本：『彼我何分古佛場中』，在古佛的道場中，哪裡還有彼此的分別呢？『祖師門下』，在祖師的門下，大家一起伸出一隻手，接待來來往往的求道者。各位，你們說這能成就什麼事呢？（停頓良久）最終不過是『剩栽無影樹，留與後人看』，白白地栽種沒有影子的樹，留給後人觀賞罷了。上堂說法：才登上這個座位，就已經沾染了塵世的勞苦。更何況再凝神注目，更是自曝其短。另外傳授一句，就好像引賊入室，導致家破人亡。不失去根本宗旨，就像狐貍眷戀自己的洞穴一樣。所以說，『真如』（Tathata，事物的真實如是的狀態）也好，凡夫聖人也好，都是夢中的話語。佛和眾生，都不過是多餘的言辭。到了這裡，如果能迴光返照，徹底承擔，也難免像寒蟬抱著枯木，哭盡了眼淚也不回頭。上堂說法：稱它為一句，就已經埋沒了宗門的風範。權且爲了應和當今的時代，普遍地消耗（道力）。所以，憑藉功用顯明地位，這是在本體上用功。憑藉地位顯明功用，本體就在功用之中。如果本體和功用都能明白，就像門扇的兩扇都打開了，不能只在兩扇門上用心。沒見到新豐老子說嗎？『峰巒秀異，鶴不停機』，山峰秀麗奇異，仙鶴也不停下織布的機杼；『靈木迢然，鳳無依倚』，神木高遠，鳳凰也無所依傍。要達到『功成不處，電火難追』的境界，功成名就而不居功，像閃電一樣難以追趕。稍微一思量，就已經相隔萬里之遙。上堂說法：臘月三十日以前的事情暫且不問，臘月三十日的事情該怎麼辦呢？各位，到了這個時候，佛也幫不了你，法也幫不了你，祖師也幫不了你，天下的老和尚也幫不了你，我也幫不了你，閻羅王也幫不了你。必須徹底了結現在的一切。如果能徹底了結現在的一切，佛也奈何不了他，法也奈何不了他，祖師也奈何不了他，天下的老和尚也奈何不了他，我也奈何不了他，閻羅王也奈何不了他。各位，你們說，什麼是徹底了結現在一切的道理？你們明白嗎？『明年更有新條在，惱亂春風卒未休』，明年還有新的枝條生長，擾亂春風，最終也不會停止。有人問：什麼是道？師父說：『無角泥牛奔夜欄』，沒有角的泥牛在夜晚衝撞柵欄。上堂說法：鐘鼓喧鬧地響著，還沒有聽到（其中的真意），一聲巨響驚醒了夢中人。圓滿常在，寂靜相應，沒有其他的事情。誰說……

【English Translation】 English version: 『Where is the distinction between self and other in the ancient Buddha's field?』 In the ancestral teacher's school, everyone lends a hand to receive the visiting seekers of knowledge. Worthy ones, what do you say this accomplishes? (After a long pause) In the end, it's just 『planting shadowless trees, leaving them for future generations to see,』 futilely planting trees without shadows, leaving them for posterity to admire. Ascending the hall for Dharma talk: Just ascending this seat, one is already involved in the toils of the world. Moreover, focusing intently only reveals one's own flaws. Transmitting another phrase is like inviting a thief into the house, leading to its ruin. Not losing the fundamental principle is like a fox being attached to its den. Therefore, 『Tathata』 (the true suchness of things), ordinary beings, and sages are all words in a dream. Buddhas and sentient beings are merely superfluous expressions. Arriving here, if one can turn the light inward and fully take responsibility, one is still bound to be like a cicada clinging to a withered tree, weeping until the tears are exhausted, never looking back. Ascending the hall for Dharma talk: Calling it a phrase already buries the style of the school. Merely accommodating the present time universally exhausts (spiritual power). Therefore, using merit to illuminate position is applying effort to the essence. Using position to illuminate merit, the essence is in the application. If both essence and application are understood, it's like both doors of a gate being open; one should not focus only on the two doors. Haven't you seen what Laozi of Xinfeng said? 『Peaks are beautiful and unique, cranes don't stop weaving,』 the peaks are beautiful and unique, and the cranes don't stop their looms; 『spiritual trees are distant, phoenixes have nothing to rely on,』 the divine trees are tall and distant, and the phoenixes have nothing to rely on. One must reach the state of 『achieving merit without dwelling on it, electric fire is hard to chase,』 achieving merit and fame without dwelling on it, like lightning that is difficult to catch. A slight thought and one is already separated by ten thousand miles. Ascending the hall for Dharma talk: I won't ask about matters before the thirtieth day of the twelfth month; what about the matters of the thirtieth day of the twelfth month? Worthy ones, at this point, the Buddha cannot help you, the Dharma cannot help you, the ancestral teacher cannot help you, all the old monks in the world cannot help you, I cannot help you, King Yama cannot help you. You must completely end everything of the present. If you can completely end everything of the present, the Buddha can do nothing about it, the Dharma can do nothing about it, the ancestral teacher can do nothing about it, all the old monks in the world can do nothing about it, I can do nothing about it, King Yama can do nothing about it. Worthy ones, what do you say is the principle of completely ending everything of the present? Do you understand? 『Next year there will be new branches, disturbing the spring breeze without end,』 next year there will be new branches growing, disturbing the spring breeze, and ultimately it will not stop. Someone asked: What is the Dao? The master said: 『A hornless mud ox rushes at the night fence.』 Ascending the hall for Dharma talk: The bells and drums are sounding noisily, but the true meaning has not yet been heard; a loud sound awakens the person in the dream. Perfection is constant, stillness corresponds, there is nothing else. Who says…

觀音別有門。良久曰。還會么。休問補陀巖上客。鶯聲啼斷海山云。上堂拈拄杖曰。這裡薦得。儘是諸佛建立邊事。直饒東涌西沒卷舒自在。也未夢見七佛已前訊息。須知有一人不從人得。不受教詔。不落階級。若識此人一生參學事畢。驀召大眾曰。更若凝眸不勞相見。上堂。良久曰。青山常運步。石女夜生兒。便下座。上堂。假言唱道落在今時。設使無舌人解語。無腳人能行。要且未能與那一人相應。還會么。龍吟徒側耳。虎嘯謾沉吟。問如何是兼帶之語。師曰。妙用全施該世界。木人閑步火中來。曰如何是和尚家風。師曰。眾人皆見。曰未審見個甚麼。師曰。東壁打西壁。大觀初。開封尹李孝壽奏。師道行卓冠叢林。宜有褒顯。即賜紫方袍。號定照禪師。內臣持來命至。師謝恩竟。乃陳己志。出家時嘗有重誓。不為利名。專誠學道。用資九族。茍渝願心。當棄身命。父母以此聽許。今若不守本志。竊冒寵光。則佛法親盟背矣。於是修表具辭。復降旨京尹堅俾受之。師確守不回。以拒命坐罪。奉旨下棘寺與從輕寺。吏聞有司。欲徙淄州。有司曰。有疾與免刑。及吏問之。師曰。無疾。曰何有灸瘢邪。師曰。昔者疾。今日愈。吏令思之。師曰。已悉厚意。但妄非所安。乃恬然就刑而行。從之者如歸市。及抵淄川僦居。

【現代漢語翻譯】現代漢語譯本：觀音（Avalokiteśvara，菩薩名）別有門徑。停頓良久說：『會了嗎？』不要問普陀巖（補陀洛迦山，觀音菩薩道場）上的客人，黃鶯的叫聲已經啼斷了海山間的雲彩。上堂說法，拿起拄杖說：『在這裡領會得到，都不過是諸佛建立的邊事。』即使能夠東涌西沒，卷舒自在，也未曾夢見七佛（過去七佛）以前的訊息。須知有一個人不從他人處得來，不受教令，不落入階級。如果認識這個人，一生的參學之事就完畢了。』忽然呼喚大眾說：『再若凝神注視，就不勞相見了。』上堂說法，停頓良久說：『青山常在運轉，石女夜裡生孩子。』說完便下座。上堂說法。假設用言語來宣揚佛道，也落入了當今的時代。即使沒有舌頭的人能說話，沒有腳的人能行走，終究不能與那一個人相應。會了嗎？龍的吟叫只是徒然側耳傾聽，老虎的嘯聲也只是白白地沉吟。』問：『什麼是兼帶之語？』師父說：『妙用全部施展開來，涵蓋整個世界，木頭人悠閒地在火中行走。』問：『什麼是和尚的家風？』師父說：『眾人都看見了。』問：『不知道看見了什麼？』師父說：『在東墻打西墻。』大觀初年，開封尹李孝壽上奏說，師父的道行卓絕，是叢林中的表率，應該給予褒獎和顯揚。於是朝廷賜予紫方袍，並賜號定照禪師。內臣拿著詔命到來。師父謝恩完畢，於是陳述自己的志向：出家時曾經立下重誓，不為利名，專心誠意地學習佛道，用來資助九族。如果違背這個誓願，就應當捨棄身命。父母因此才聽許他出家。現在如果不能遵守本來的志向，偷偷地冒領朝廷的恩寵，那就是違背了佛法的親盟。於是修書上表，堅決推辭。朝廷再次下旨，讓京尹堅決地讓他接受。師父堅守不回，以抗旨的罪名被判罪。奉旨下到棘寺和從輕寺。官吏聽說有司要將他遷徙到淄州。有司說：『有疾病就可以免除刑罰。』等到官吏問他時，師父說：『沒有疾病。』官吏說：『為什麼有灸的疤痕呢？』師父說：『過去有疾病，今天已經痊癒了。』官吏讓他好好考慮。師父說：『已經知道了你們的好意，但是虛妄的事情不是我所能安身的。』於是坦然地接受刑罰而去。跟隨他的人如同趕集一樣。等到到達淄川，租房子居住。 English version: Guanyin (Avalokiteśvara, name of a Bodhisattva) has a separate path. After a long pause, he said, 'Do you understand?' Don't ask the guest on Mount Potala (Potalaka, the abode of Avalokiteśvara), the sound of the oriole has already broken the clouds between the sea and the mountains. Ascending the Dharma hall, he picked up his staff and said, 'What you can comprehend here are all just the peripheral matters established by the Buddhas.' Even if you can emerge in the east and disappear in the west, freely contract and expand, you have not even dreamed of the news before the Seven Buddhas (the Seven Past Buddhas). You must know that there is a person who does not obtain from others, does not receive teachings, and does not fall into any hierarchy. If you recognize this person, the matter of lifelong study is complete.' Suddenly he called out to the assembly, 'If you stare intently, there is no need to meet.' Ascending the Dharma hall, after a long pause, he said, 'The green mountains are constantly moving, and the stone woman gives birth to a child at night.' Then he descended from his seat. Ascending the Dharma hall. If you use words to proclaim the Buddha's path, you will fall into the present time. Even if a person without a tongue can speak, and a person without feet can walk, they still cannot correspond to that one person. Do you understand? The dragon's roar is just in vain to prick up your ears, and the tiger's roar is just in vain to ponder.' Asked, 'What is a comprehensive statement?' The master said, 'The wonderful function is fully displayed, encompassing the entire world, and the wooden man leisurely walks in the fire.' Asked, 'What is the family style of the monk?' The master said, 'Everyone has seen it.' Asked, 'I don't know what they have seen?' The master said, 'Hitting the west wall from the east wall.' In the early years of Daguan, Li Xiaoshou, the governor of Kaifeng, reported that the master's conduct was outstanding and a model in the monastic community, and should be praised and honored. Therefore, the court bestowed a purple robe and the title of Chan Master Dingzhao. The court official arrived with the imperial decree. After the master thanked the emperor, he stated his aspirations: when he became a monk, he had made a solemn vow not to seek fame and fortune, but to wholeheartedly study the Buddha's path, in order to support his nine generations of relatives. If he violated this vow, he should give up his life. His parents therefore allowed him to become a monk. Now, if he cannot abide by his original aspirations and secretly accept the court's favor, he would be betraying the sacred alliance of the Buddha's Dharma. Therefore, he wrote a memorial to firmly decline. The court issued another decree, ordering the governor of the capital to insist that he accept it. The master firmly refused to comply and was convicted of disobeying the imperial decree. He was ordered to be sent to Jishi Temple and Congqing Temple. The officials heard that the authorities wanted to move him to Zizhou. The authorities said, 'If he has a disease, he can be exempted from punishment.' When the officials asked him, the master said, 'I have no disease.' The officials said, 'Why are there cauterization scars?' The master said, 'I had a disease in the past, but it has healed today.' The officials told him to think carefully. The master said, 'I already know your good intentions, but false things are not what I can settle down with.' So he calmly accepted the punishment and left. Those who followed him were like going to a market. When they arrived in Zichuan, they rented a house to live in.

【English Translation】 Modern Chinese translation: Guanyin (Avalokiteśvara, name of a Bodhisattva) has a separate path. After a long pause, he said, 'Do you understand?' Don't ask the guest on Mount Potala (Potalaka, the abode of Avalokiteśvara), the sound of the oriole has already broken the clouds between the sea and the mountains. Ascending the Dharma hall, he picked up his staff and said, 'What you can comprehend here are all just the peripheral matters established by the Buddhas.' Even if you can emerge in the east and disappear in the west, freely contract and expand, you have not even dreamed of the news before the Seven Buddhas (the Seven Past Buddhas). You must know that there is a person who does not obtain from others, does not receive teachings, and does not fall into any hierarchy. If you recognize this person, the matter of lifelong study is complete.' Suddenly he called out to the assembly, 'If you stare intently, there is no need to meet.' Ascending the Dharma hall, after a long pause, he said, 'The green mountains are constantly moving, and the stone woman gives birth to a child at night.' Then he descended from his seat. Ascending the Dharma hall. If you use words to proclaim the Buddha's path, you will fall into the present time. Even if a person without a tongue can speak, and a person without feet can walk, they still cannot correspond to that one person. Do you understand? The dragon's roar is just in vain to prick up your ears, and the tiger's roar is just in vain to ponder.' Asked, 'What is a comprehensive statement?' The master said, 'The wonderful function is fully displayed, encompassing the entire world, and the wooden man leisurely walks in the fire.' Asked, 'What is the family style of the monk?' The master said, 'Everyone has seen it.' Asked, 'I don't know what they have seen?' The master said, 'Hitting the west wall from the east wall.' In the early years of Daguan, Li Xiaoshou, the governor of Kaifeng, reported that the master's conduct was outstanding and a model in the monastic community, and should be praised and honored. Therefore, the court bestowed a purple robe and the title of Chan Master Dingzhao. The court official arrived with the imperial decree. After the master thanked the emperor, he stated his aspirations: when he became a monk, he had made a solemn vow not to seek fame and fortune, but to wholeheartedly study the Buddha's path, in order to support his nine generations of relatives. If he violated this vow, he should give up his life. His parents therefore allowed him to become a monk. Now, if he cannot abide by his original aspirations and secretly accept the court's favor, he would be betraying the sacred alliance of the Buddha's Dharma. Therefore, he wrote a memorial to firmly decline. The court issued another decree, ordering the governor of the capital to insist that he accept it. The master firmly refused to comply and was convicted of disobeying the imperial decree. He was ordered to be sent to Jishi Temple and Congqing Temple. The officials heard that the authorities wanted to move him to Zizhou. The authorities said, 'If he has a disease, he can be exempted from punishment.' When the officials asked him, the master said, 'I have no disease.' The officials said, 'Why are there cauterization scars?' The master said, 'I had a disease in the past, but it has healed today.' The officials told him to think carefully. The master said, 'I already know your good intentions, but false things are not what I can settle down with.' So he calmly accepted the punishment and left. Those who followed him were like going to a market. When they arrived in Zichuan, they rented a house to live in.

學者愈親。明年冬。來令自便。庵于芙蓉湖心。道俗川湊。示眾曰。夫出家者。為厭塵勞。求脫生死。休心息念。斷絕攀緣。故名出家。豈可以等閑利養埋沒平生。直須兩頭撒開中間放下。遇聲遇色如石上栽花。見利見名似眼中著屑。況從無始以來。不是不曾經歷。又不是不知次第。不過翻頭作尾。止於如此。何須苦苦貪戀。如今不歇更待何時。所以。先聖教人祇要盡卻今時。能盡今時更有何事。若得心中無事。佛祖猶是冤家。一切世事自然冷淡。方始那邊相應。你不見。隱山至死不肯見人。趙州至死不肯告人。匾擔拾橡栗為食。大梅以荷葉為衣。紙衣道者祇披紙。玄泰上座祇著布。石霜置枯木堂。與人坐臥祇要死了你心。投子使人辦米。同煮共䬸。要得省取你事。且從上諸聖有如此榜樣。若無長處如何甘得。諸仁者。若也於斯體究。的不虧人。若也不肯承當。向後深恐費力。山僧行業無取。忝主山門。豈可坐費常住。頓忘先聖付囑。今者輒敩古人為住持體例。與諸人議定。更不下山。不赴齋。不發化主。唯將本院莊課一歲所得。均作三百六十分。日取一分用之。更不隨人添減。可以備飯則作飯。作飯不足則作粥。作粥不足則作米湯。新到相見茶湯而已。更不煎點。唯置一茶堂。自去取用。務要省緣。專一辦道。又況

活計具足。風景不疏。華解笑。鳥解啼。木馬長鳴。石牛善走。天外之青山寡色。耳畔之鳴泉無聲。嶺上猿啼。露濕中宵之月。林間鶴唳。風回清曉之松。春風起時枯木龍吟。秋葉凋而寒林華散。玉階鋪苔蘚之紋。人面帶煙霞之色。音塵寂爾。訊息宛然。一味蕭條無可趣向。山僧今日向諸人面前說家門。已是不著便。豈可更去升堂入室。拈槌豎拂。東喝西棒。張眉努目。如癇病發相似。不唯屈沉上座。況亦辜負先聖。你不見。達磨西來少室山下面壁九年。二祖至於立雪斷臂。可謂受盡艱辛。然而達磨不曾措了一詞。二祖不曾問著一句。還喚達磨作不為人得么。二祖做不求師得么。山僧每至說著古聖做處。便覺無地容身。慚愧後人軟弱。又況百味珍羞遞相供養。道我四事具足。方可發心。祇恐做手腳不迭。便是隔生隔世去也。時光似箭。深為可惜。雖然如是更在他人從長相度。山僧也強教你不得。諸仁者還見古人偈么。山田脫粟飯。野菜淡黃齏。吃則從君吃。不吃任東西。伏惟同道各自努力。珍重。政和七年冬。賜額曰華嚴禪寺。八年五月十四日。索筆書偈。付侍僧曰。吾年七十六。世緣今已足。生不愛天堂。死不怕地獄。撒手橫身三界外。騰騰任運何拘束。移時乃逝。

隨州大洪山報恩禪師

衛之黎陽劉

【現代漢語翻譯】現代漢語譯本：生活所需一應俱全，美景也未曾減少。花兒綻放，彷彿在微笑；鳥兒鳴叫，宛如在歌唱。木馬發出長長的嘶鳴，石牛也能穩健地行走。天邊的青山失去了原有的色彩，耳邊的泉水也悄然無聲。山嶺上猿猴啼叫，露水打濕了深夜的月亮；林間仙鶴鳴叫，清晨的風吹拂著松樹。春風吹拂時，枯木發出龍吟般的聲音；秋葉凋零時，寒冷的樹林中落英繽紛。玉石臺階上佈滿了苔蘚的紋路，人們的臉上也帶著煙霞般的色彩。聲音和資訊寂靜無聲，但訊息卻又宛如就在眼前。這種單調蕭條的景象實在沒有什麼趣味可言。我這個山僧今天在各位面前談論家門之事，已經是不恰當了。怎麼還能再去升堂入室，拿起木槌，豎起拂塵，大聲呵斥，揮舞木棒，瞪大眼睛，怒目而視，像癲癇病發作一樣呢？這樣不僅委屈了在座的各位，也辜負了先聖。你們沒看到嗎？Bodhidharma（菩提達摩，禪宗初祖）從西方來到少室山下面壁九年，慧可（二祖慧可）爲了求法，甚至立在雪中，砍斷了自己的手臂。可以說是受盡了艱辛。然而，Bodhidharma（菩提達摩，禪宗初祖）不曾說過一句話，慧可（二祖慧可）也不曾問過一句。難道能說Bodhidharma（菩提達摩，禪宗初祖）沒有教化世人嗎？能說慧可（二祖慧可）沒有尋求到老師的教誨嗎？我每次說到古聖先賢的作為，就覺得無地自容，慚愧後人的軟弱。更何況現在還有人百般珍饈美味地供養著，說我四事供養具足，才可以發心修行。恐怕這樣手腳還沒來得及動，就已經隔了一生一世了。時光飛逝，實在令人惋惜。雖然如此，但這件事還是由其他人慢慢考慮吧，我也不能強迫你們。各位仁者，還記得古人的偈語嗎？『山田脫粟飯，野菜淡黃齏。吃則從君吃，不吃任東西。』希望各位同道各自努力修行。珍重。政和七年冬，賜額名為華嚴禪寺。政和八年五月十四日，索筆寫下偈語，交給侍者說：『我今年七十六歲，塵世的緣分如今已經足夠了。活著不貪戀天堂，死了也不害怕地獄。撒手放下，橫身於三界之外，自由自在，不受任何拘束。』說完過了一會兒就去世了。隨州大洪山報恩禪師衛之黎陽劉

【English Translation】 English version: All necessities are complete. The scenery is not sparse. Flowers seem to smile as they bloom. Birds seem to sing as they chirp. The wooden horse neighs long. The stone ox walks well. The distant green mountains beyond the sky have lost their color. The murmuring spring by the ear is silent. On the ridge, monkeys cry, dew wets the moon in the middle of the night. In the forest, cranes call, the wind returns to the clear dawn pines. When the spring breeze rises, the withered wood roars like a dragon. When autumn leaves wither, the cold forest scatters flowers. Jade steps are covered with moss patterns. People's faces carry the color of mist and haze. Sounds and messages are silent, yet the news is vividly present. This monotonous and desolate scene has no interest to speak of. I, this mountain monk, speaking of family matters before everyone today, is already inappropriate. How can I go further to ascend the hall and enter the room, pick up the mallet, raise the whisk, shout loudly, wave the stick, widen my eyes, glare, like an epileptic fit? This not only wrongs those present, but also fails the former sages. Have you not seen? Bodhidharma (Bodhidharma, the first patriarch of Zen) came from the West and faced the wall for nine years at the foot of Shaoshi Mountain. Huike (the Second Patriarch Huike), in order to seek the Dharma, even stood in the snow and cut off his arm. It can be said that he suffered all kinds of hardships. However, Bodhidharma (Bodhidharma, the first patriarch of Zen) never said a word, and Huike (the Second Patriarch Huike) never asked a question. Can it be said that Bodhidharma (Bodhidharma, the first patriarch of Zen) did not teach the world? Can it be said that Huike (the Second Patriarch Huike) did not seek the teachings of a teacher? Every time I talk about the actions of the ancient sages, I feel ashamed and have no place to hide, ashamed of the weakness of later generations. What's more, now there are people who offer all kinds of delicacies, saying that I have all four necessities, and then I can make up my mind to practice. I am afraid that before I can move my hands and feet, I will have been separated by a lifetime. Time flies, which is a pity. Even so, let others consider this matter slowly, I cannot force you. All of you, do you remember the ancient verse? 'Rice from the mountain fields, pickled vegetables with light yellow sauce. Eat if you want to eat, don't eat, do as you please.' I hope that all fellow practitioners will work hard to cultivate. Farewell. In the winter of the seventh year of Zhenghe, the name 'Huayan Zen Temple' was bestowed. On the fourteenth day of the fifth month of the eighth year of Zhenghe, I asked for a pen and wrote a verse, and gave it to the attendant, saying: 'I am seventy-six years old this year, and my worldly fate is now sufficient. Living, I do not covet heaven, and dying, I am not afraid of hell. Letting go, I lie across the three realms, free and unrestrained, without any restraint.' After saying this, he passed away after a while. Baoren Zen Master of Dahong Mountain, Suizhou Liu of Liyang, Wei

氏子。世皆碩儒。師未冠舉方略擢上第。后厭塵境。請于朝乞謝簪紱為僧。上從其請。遂游心祖道。至投子未久。即悟心要。子曰汝再來人也。宜自護持。辭謁諸名宿。皆蒙印可。丞相韓公縝請。開法于西京少林。未幾大洪革律為禪。詔師居之。上堂。五五二十五。案山雷主山雨。明眼衲僧。莫教錯舉。僧問。九鼎澄波即不問。為祥為瑞事如何。師曰。古今不墜。曰這個且拈放一邊。向上還有事也無。師曰。太無厭生。曰作家宗師。師曰。也不消得。上堂。如斯話會。誰是知音。直饒向一句下千眼頓開。端的有幾個。是迷逢達磨。諸人要識達磨祖師么。乃舉手作捏勢曰。達磨鼻孔在少林手裡。若放開去也。從教此土西天。說黃道黑。欺胡謾漢。若不放過。不消一捏。有人要與祖師作主。便請出來與少林相見。還有么。良久曰果然。上堂。拈起拄杖曰。昔日德山臨濟信手拈來。便能坐斷十方壁立千仞。直得冰河焰起枯木花芳。諸人若也善能橫檐豎夯。遍問諸方。茍或不然。少林倒行此令去也。擊禪床一下。僧問。一箭一群即不問。一箭一個事如何。師曰。中也。曰還端的也無。師曰。同聲相應。同氣相求。曰恁么則石鞏猶在。師曰。非但一個兩個。曰好事不如無。師曰。穿卻了也。問三玄三要即不問。五位君臣事若何。

【現代漢語翻譯】現代漢語譯本：施主們，你們世代都是博學的儒士。這位禪師還未成年時，就因其卓越的策略而被朝廷破格提拔。後來，他厭倦了世俗的喧囂，向朝廷請求辭去官職，出家為僧。皇帝同意了他的請求。於是，他專心研究禪宗的教義。到達投子寺不久，他就領悟了禪宗的精髓。投子禪師說：『你是轉世之人，應該好好守護自己的覺悟。』他辭別了投子禪師，拜訪了許多著名的禪師，都得到了他們的認可。丞相韓公縝邀請他到西京少林寺弘揚佛法。不久，大洪禪師改革了律宗，提倡禪宗，皇帝下詔讓這位禪師住持少林寺。

禪師上堂說法：『五五相乘等於二十五，寺前的案山預示著雷雨。聰明的禪僧們，不要錯誤地理解這些話。』有僧人問：『九鼎平靜無波的情況暫且不問，呈現吉祥或不祥的徵兆又是怎麼回事呢？』禪師說：『從古至今都沒有改變。』僧人說：『這個且放在一邊，向上還有什麼事嗎？』禪師說：『太貪得無厭了。』僧人說：『您是真正的宗師。』禪師說：『也不需要這樣說。』

禪師上堂說法：『像這樣的對話，誰是真正的知音？即使有人在一句話下頓悟，真正明白的人又有幾個呢？是迷惑了才去追尋達磨祖師。各位想要認識達磨祖師嗎？』於是舉起手作捏的姿勢說：『達磨的鼻孔就在少林寺的手裡。如果放開，就會任由世人，無論是東方還是西方，說黑道黃，欺騙胡人，欺騙漢人。如果不放過，連捏都不用捏。有人想要為祖師做主嗎？就請出來與少林寺相見。還有人嗎？』良久，說：『果然沒有。』

禪師上堂說法，拿起拄杖說：『從前德山禪師（Deshan）和臨濟禪師（Linji）信手拈來，就能截斷十方，壁立千仞，使得冰河燃起火焰，枯木開出鮮花。各位如果善於橫向和縱向地理解，就可以遍問各方。如果不是這樣，少林寺就要倒行逆施了。』敲了一下禪床。有僧人問：『一箭射中一群的情況暫且不問，一箭射中一個的情況又是怎麼回事呢？』禪師說：『射中了。』僧人說：『是真的射中了嗎？』禪師說：『同聲相應，同氣相求。』僧人說：『這樣說來，石鞏禪師（Shigong）還在。』禪師說：『不僅僅是一個兩個。』僧人說：『好事不如沒有。』禪師說：『穿透了。』僧人問：『三玄三要（Sanxuan Sanyao）暫且不問，五位君臣（Wuwai Junchen）的事情怎麼樣？』

【English Translation】 English version: Disciples, your families have been erudite scholars for generations. Before the master reached adulthood, he was exceptionally promoted by the court for his outstanding strategies. Later, weary of the mundane world, he requested the court to resign from his official position and become a monk. The emperor granted his request. Thus, he devoted himself to studying the doctrines of Zen Buddhism. Shortly after arriving at Touzi Temple, he grasped the essence of Zen. Zen Master Touzi said, 'You are a reincarnated person and should carefully guard your enlightenment.' He bid farewell to Zen Master Touzi and visited many famous Zen masters, all of whom recognized his understanding.

Prime Minister Han Gongzhen invited him to propagate Buddhism at Shaolin Temple (Shaolin Temple) in Xijing. Soon after, Zen Master Dahong reformed the Vinaya school and promoted Zen Buddhism, and the emperor issued an edict for the master to reside at Shaolin Temple.

The Zen master ascended the platform and preached: 'Five times five equals twenty-five, and the table mountain in front of the temple foretells thunder and rain. Wise Zen monks, do not misunderstand these words.' A monk asked, 'The situation of the nine tripods being calm and without waves is not asked for now, but what about the auspicious or inauspicious omens?' The Zen master said, 'They have not changed from ancient times to the present.' The monk said, 'Let's put this aside for now, is there anything else above?' The Zen master said, 'Too greedy.' The monk said, 'You are a true master.' The Zen master said, 'There is no need to say that.'

The Zen master ascended the platform and preached: 'In conversations like these, who is the true confidant? Even if someone has a sudden enlightenment under one sentence, how many people truly understand? It is because they are confused that they seek Bodhidharma (Damo) . Do you all want to know Bodhidharma?' Then he raised his hand and made a pinching gesture, saying, 'Bodhidharma's nostrils are in the hands of Shaolin Temple. If released, it will allow the world, whether East or West, to speak of black and white, deceiving the Hu people and deceiving the Han people. If not released, there is no need to pinch. Does anyone want to take charge for the patriarch? Then please come out and meet Shaolin Temple. Is there anyone else?' After a long silence, he said, 'Indeed, there is no one.'

The Zen master ascended the platform and, picking up his staff, said: 'In the past, Zen Master Deshan (Deshan) and Zen Master Linji (Linji) casually picked it up and were able to cut off the ten directions, standing like a wall of a thousand ren, causing the ice river to ignite with flames and the withered trees to bloom with flowers. If you are all good at understanding horizontally and vertically, you can ask all directions. If not, Shaolin Temple will act perversely.' He struck the Zen bed once. A monk asked, 'Shooting a group with one arrow is not asked for now, but what about shooting one with one arrow?' The Zen master said, 'Hit.' The monk said, 'Is it really hit?' The Zen master said, 'Same sound responds, same breath seeks.' The monk said, 'In that case, Zen Master Shigong (Shigong) is still here.' The Zen master said, 'Not just one or two.' The monk said, 'Good things are better than nothing.' The Zen master said, 'Pierced through.' The monk asked, 'The Three Mysteries and Three Essentials (Sanxuan Sanyao) are not asked for now, what about the Five Ranks of Sovereign and Minister (Wuwai Junchen)?'

師曰。非公境界。曰恁么則石人拊掌木女呵呵。師曰。杓卜聽虛聲。熟睡饒譫語。曰若不上來伸此問。焉能得見少林機。師曰。放過即不可。隨後便打。上堂。橫按拄杖曰。便與么休去已落二三。更若忉忉終成異見。既到這裡。又不可弓折箭盡去也。且衲僧家。遠則能照。近則能明。乃拈起拄杖曰。穿卻德山鼻孔。換卻臨濟眼睛。掀翻大海。撥轉虛空。且道三千里外誰是知音。於斯明得大似杲日照天。茍或未明。不免云騰致雨。卓一下。問祖師西來九年面壁。最後一句請師舉唱。師曰。面黑眼睛白。師嘗設百問以問學者。其略曰。假使百千劫。所作業不忘。為甚麼。一稱南無佛。罪滅河沙劫。又作此○相曰。森羅萬象總在其中。具眼禪人試請甄別。上堂。拈拄杖曰。看看。大地雪漫漫。春來特地寒。靈峰與少室。料掉不相干。休論佛意祖意。謾謂言端語端。鐵牛放去無軌跡。明月蘆花君自看。卓拄杖下座。師素與無盡居士張公商英友善。無盡嘗以書問三教大要曰。清涼疏第三卷西域邪見不出四見。此方儒道亦不出此四見。如莊老計自然為因能生萬物。即是邪因。易曰太極生兩儀。太極為因亦是邪因。若謂一陰一陽之謂道能生萬物。亦是邪因。若計一為虛無則是無因。今疑老子自然。與西天外道自然不同。何以言之老子

【現代漢語翻譯】現代漢語譯本：師父說：『這不是你的境界。』那人說：『如果這樣，那麼石人拍手，木女呵呵笑。』師父說：『用占卜來聽取虛假的聲音，熟睡的人說胡話。』那人說：『如果不上前來提出這個問題，怎麼能見到少林的玄機？』師父說：『放過就不可挽回，隨後就要捱打。』師父上堂，橫著拿著拄杖說：『就這樣停止已經落入第二第三層境界。如果再喋喋不休，最終會形成不同的見解。既然到了這裡，又不能弓折箭盡。』而且我們出家人，遠能照見，近能明察。於是拿起拄杖說：『穿透德山（Deshan）[唐代禪宗大師]的鼻孔，換掉臨濟（Linji）[唐代禪宗大師]的眼睛，掀翻大海，撥轉虛空。』且說三千里外誰是知音？如果在這裡明白，就像太陽照耀天空一樣。如果還不明白，免不了云騰致雨。』卓杖一下。問：『祖師西來九年面壁，最後一句話請師父舉唱。』師父說：『面黑眼睛白。』師父曾經設定百問來問學者，其中大概是：『假使經過百千劫，所造的業不會忘記，為什麼一稱念南無佛（Namo Buddha）[皈依佛陀]，罪業就消滅如恒河沙數？』又作這個○相說：『森羅萬象總在其中，有眼力的禪人請甄別。』師父上堂，拿起拄杖說：『看看，大地白雪茫茫，春天來了反而特別寒冷。靈峰（Lingfeng）[山名]與少室（Shaoshi）[山名]，本來就不相干。不要談論佛意祖意，不要說言語是否正確。鐵牛放走後無影無蹤，明月蘆花你自己看。』卓拄杖下座。師父平時與無盡居士張公商英（Zhang Gongshangying）[人名，北宋官員]友善。無盡曾經用書信詢問三教（Buddhism, Taoism, Confucianism）[佛教、道教、儒教]的大要說：『清涼疏（Qingliang Shu）[《華嚴經疏鈔》]第三卷說西域的邪見不出四見。此地的儒道也不出這四見。如莊子老子（Zhuangzi and Laozi）[道家代表人物]認為自然是原因，能夠產生萬物，這就是邪因。《易經》說太極生兩儀，太極是原因也是邪因。如果說一陰一陽叫做道，能夠產生萬物，也是邪因。如果認為一是虛無，那就是無因。現在懷疑老子的自然，與西天外道（Hinduism）[印度教]的自然不同，為什麼這樣說呢？老子』

【English Translation】 English version: The Master said, 'This is not your realm.' The person said, 'If that's the case, then the stone man claps his hands, and the wooden woman laughs heartily.' The Master said, 'Using divination to listen to false sounds, a sleeping person speaks nonsense.' The person said, 'If I didn't come forward to ask this question, how could I see the mystery of Shaolin (Shaolin) [a famous Buddhist monastery]?' The Master said, 'Once let go, it cannot be recovered, and a beating will follow.' The Master ascended the hall, holding his staff horizontally, and said, 'Stopping just like this has already fallen into the second or third level. If you continue to chatter incessantly, you will eventually form different opinions. Now that you've arrived here, you can't exhaust your bow and arrows.' Moreover, we monks can see far and understand near. Then he picked up his staff and said, 'Piercing through the nostrils of Deshan (Deshan) [a Chan master of the Tang Dynasty], replacing the eyes of Linji (Linji) [a Chan master of the Tang Dynasty], overturning the great sea, turning the void.' Tell me, who is the kindred spirit three thousand miles away? If you understand here, it's like the sun shining in the sky. If you still don't understand, you can't avoid clouds rising and causing rain.' He struck the staff once. Asked, 'The Patriarch came from the West and faced the wall for nine years. Please, Master, recite the last sentence.' The Master said, 'Face black, eyes white.' The Master once set up a hundred questions to ask students, among which were roughly: 'Even if passing through hundreds of thousands of kalpas, the karma created will not be forgotten. Why, with one recitation of Namo Buddha (Namo Buddha) [Homage to Buddha], are sins extinguished like the sands of the Ganges?' He also made this ○ symbol and said, 'All phenomena are contained within it. Discerning Chan practitioners, please distinguish.' The Master ascended the hall, picked up his staff, and said, 'Look, the earth is covered in white snow, and spring comes but it's especially cold. Lingfeng (Lingfeng) [mountain name] and Shaoshi (Shaoshi) [mountain name] are inherently unrelated. Don't talk about the Buddha's intention or the Patriarch's intention, don't say whether words are correct or not. The iron ox is released without a trace, look at the bright moon and reed flowers yourself.' He struck the staff and descended from the seat. The Master was usually friendly with the lay Buddhist Zhang Gongshangying (Zhang Gongshangying) [personal name, a Northern Song official]. Wujin once inquired in a letter about the essentials of the Three Teachings (Buddhism, Taoism, Confucianism) [Buddhism, Taoism, and Confucianism], saying: 'The third volume of Qingliang's Commentary (Qingliang Shu) [Commentary on the Avatamsaka Sutra] says that the heterodox views of the Western Regions do not go beyond four views. The Confucianism and Taoism of this place also do not go beyond these four views. For example, Zhuangzi and Laozi (Zhuangzi and Laozi) [representative figures of Taoism] consider nature to be the cause, capable of producing all things, which is a heterodox cause. The Book of Changes says that the Taiji generates the two forms, the Taiji is the cause and is also a heterodox cause. If it is said that one yin and one yang is called the Dao, capable of producing all things, it is also a heterodox cause. If it is considered that one is emptiness, then it is no cause. Now I suspect that Laozi's nature is different from the nature of the Western heterodox paths (Hinduism) [Hinduism]. Why is that? Laozi'

。曰常無慾以觀其妙常有欲。以觀其徼。無慾則常。有徼則已入其道矣。謂之邪因。豈有說乎。易曰一陰一陽之謂道。陰陽不測之謂神。神也者。妙萬物而為言。寂然不動感而遂通天下之故。今乃破陰陽變易之道為邪因。撥去不測之神。豈有說乎。望紙后批示以斷疑網故也。師答曰。西域外道宗多途。要其會歸。不出有無四見而已。謂有見。無見。亦有亦無見。非有非無見也。蓋不即一心為道則道非我有。故名外道。不即諸法是心則法隨見異。故名邪見。如謂之有。有則有無。如謂之無。無則無有。有無則有見競生。無有則無見斯起。若亦有亦無見。非有非無見。亦猶是也。夫不能離諸見則無以明自心。無以明自心則不能知正道矣。故經云言詞所說法。小智妄分別。不能了自心。云何知正道。又曰。有見即為垢。此則未為見。遠離於諸見。如是乃見佛。以此論之。邪正異途。正由見悟殊致故也。故清涼以莊老計道法自然能生萬物。易謂太極生兩儀。一陰一陽之謂道。以自然太極為因。一陰一陽為道能生萬物。則是邪因。計一為虛無。則是無因。嘗試論之。夫三界唯心萬緣一致。心生故法生。心滅故法滅。推而廣之。彌綸萬有而非有。統而會之。究竟寂滅而非無。非無亦非非無。非有亦非非有。四執既亡百非斯遣。則自

然因緣皆為戲論。虛無真實俱是假名矣。至若謂太極陰陽能生萬物。常無常有斯為眾妙之門。陰陽不測是謂無方之神。雖聖人設教示悟多方。然既異一心。寧非四見何以明之。蓋虛無為道。道則是無。若自然。若太極。若一陰一陽為道。道則是有。常無常有則是亦無亦有。陰陽不測則是非有非無。先儒或謂。妙萬物謂之神。則非物。物物則亦是無。故西天諸大論師。皆以心外有法為外道。萬法唯心為正宗。蓋以心為宗。則諸見自亡。言雖或異。未足以為異也。心外有法則諸見競生。言雖或同。未足以為同也。雖然儒道聖人固非不知之。乃存而不論耳。良以未即明指一心為萬法之宗。雖或言之猶不論也。如西天外道。皆大權菩薩示化之所施為。橫生諸見。曲盡異端。以明佛法。是為正道。此其所以為聖人之道。順逆皆宗。非思議之所能知矣。故古人有言。緣昔真宗未至。孔子且以繫心。今知理有所歸。不應猶執權教。然知權之為權。未必知權也。知權之為實。斯知權矣。是亦周孔老莊設教立言之本意。一大事因緣之所成始所成終也。然則三教一心同途異轍。究竟道宗本無言說。非維摩大士孰能知此意也。

沂州洞山云禪師

上堂。秋風卷地。夜雨翻空。可中別有清涼。個里更無熱惱。是誰活計。到者方知。

【現代漢語翻譯】現代漢語譯本然而，（認為）一切因緣都是戲論，（認為）虛無和真實都是假名而已。至於說太極陰陽能夠產生萬物，（認為）常與無常、有與沒有是通往眾多奧妙的門徑，（認為）陰陽變幻莫測就叫做無方的神。即使聖人設立教化，用多種方式來開導人們，然而既然（這些教化）與一心相異，難道不是四種偏見嗎？用什麼來證明這一點呢？因為虛無是道，道就是沒有。如果說自然、太極、或者一陰一陽是道，那麼道就是有。（認為）常與無常、有與沒有，就是亦無亦有。（認為）陰陽變幻莫測，就是非有非無。先前的儒者或者說，『妙萬物叫做神』，那麼神就不是物，（如果）物物，那麼也就是沒有。所以西天（指印度）的各位大論師，都認為心外有法是外道，萬法唯心才是正宗。因為以心為根本，那麼各種偏見自然消亡。言論即使或許不同，也不足以認為是不同。心外有法，那麼各種偏見就會競相產生，言論即使或許相同，也不足以認為是相同。雖然如此，儒家、道家的聖人本來並非不知道這些道理，而是存而不論罷了。實在是由於沒有直接指明一心是萬法的根本，即使或許談到，也就像沒有談到一樣。比如西天的外道，都是大權菩薩示現變化所施行的作為，橫生各種偏見，窮盡各種異端，來闡明佛法，這才是正道。這就是聖人之道，順境逆境都遵循，不是思議所能瞭解的。所以古人有話說：『從前真正的宗旨沒有傳到，孔子且且用（世俗之法）來維繫人心。現在知道真理有所歸宿，就不應該還執著于權教。』然而知道權教是權教，未必真正瞭解權教。知道權教是實教，這才真正瞭解權教。這也是周公、孔子、老子、莊子設立教化、創立言論的本意，是一大事因緣所成就的開始和所成就的終結。既然如此，三教（儒釋道）一心，道路相同，途徑不同，最終的道宗本來就沒有言說，不是維摩詰大士誰能知道這個意思呢？沂州洞山云禪師上堂：秋風席捲大地，夜雨傾盆而下，其中另有一番清涼，這裡更沒有熱惱。這是誰的活計？到達這個境界的人才知道。

【English Translation】 English version However, (to think) all causes and conditions are mere theatrical illusions, (to think) emptiness and reality are just provisional names. As for saying that the Taiji (Supreme Ultimate) and Yin-Yang (陰陽, the two opposing principles in nature) can generate all things, (to think) permanence and impermanence, existence and non-existence, are the gateway to numerous mysteries, (to think) the unpredictability of Yin-Yang is called the God of No Direction. Even though sages establish teachings and enlighten people in various ways, since (these teachings) differ from the One Mind, aren't they four kinds of biases? How can this be proven? Because emptiness is the Dao (道, the Way), and the Dao is nothingness. If nature, Taiji, or one Yin and one Yang are said to be the Dao, then the Dao is existence. (To think) permanence and impermanence, existence and non-existence, is both existence and non-existence. (To think) the unpredictability of Yin-Yang is neither existence nor non-existence. Earlier Confucians might say, 'The mystery of all things is called God,' then God is not a thing, and (if) everything is a thing, then it is also nothingness. Therefore, all the great masters of debate in the Western Heaven (India) consider having Dharma (法, the teachings) outside the mind as an external path, and the principle that all Dharmas are only mind as the orthodox tradition. Because taking the mind as the foundation, all biases will naturally disappear. Even if the words are perhaps different, it is not enough to consider them different. Having Dharma outside the mind will cause all biases to arise competitively, even if the words are perhaps the same, it is not enough to consider them the same. Although this is the case, the sages of Confucianism and Taoism originally did not not know these principles, but rather reserved them and did not discuss them. It is truly because they did not directly point out that the One Mind is the foundation of all Dharmas, even if they perhaps mentioned it, it is like not mentioning it at all. For example, the external paths of the Western Heaven are all the actions manifested by the great Bodhisattvas of expedient power, creating various biases and exhausting various heresies, in order to elucidate the Buddha-Dharma (佛法, the Buddha's teachings), this is the correct path. This is the way of the sages, following both favorable and adverse circumstances, which cannot be understood by thought. Therefore, the ancients have said: 'In the past, when the true purpose had not yet arrived, Confucius temporarily used (secular methods) to maintain people's hearts. Now that we know that truth has a destination, we should not still cling to expedient teachings.' However, knowing that expedient teachings are expedient teachings does not necessarily mean truly understanding expedient teachings. Knowing that expedient teachings are real teachings is truly understanding expedient teachings. This is also the original intention of the Duke of Zhou, Confucius, Laozi (老子, founder of Taoism), and Zhuangzi (莊子, an important figure in Taoism) in establishing teachings and creating words, it is the beginning and the end accomplished by a great cause and condition. Since this is the case, the three teachings (Confucianism, Buddhism, and Taoism) share the same mind, the paths are the same, and the routes are different. The ultimate Dao-purpose originally has no words, who but the great Vimalakirti (維摩詰, a famous Buddhist figure) can know this meaning? Zen Master Yun of Dongshan in Yizhou Ascended the hall: The autumn wind sweeps the earth, and the night rain pours down, within which there is another kind of coolness, and here there is no more heat and vexation. Whose livelihood is this? Only those who reach this state know.

才落見聞。即居途路。且道到家后如何。任運獨行無伴侶。不居正位不居偏。

長安福應文禪師

上堂。明明百草頭。明明祖師意。直下便承當。錯認弓為矢。惺惺底筑著磕著。懵懂底和泥合水。龜毛拂逼塞虛空。兔角杖撐天拄地。日射珊瑚林。知心能幾幾。擊禪床下座。

滁州龍蟠聖壽曇廣禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。楊廣山頭雲靄靄。月華庵畔柏青青。曰恁么則投子嫡嗣大陽親孫也。師曰。未跨鐵牛。棒如雨點。曰今日已知端的。師曰。一任敲磚打瓦。

青原下十二世

芙蓉楷禪師法嗣

鄧州丹霞子淳禪師

劍州賈氏子。弱冠為僧。徹證於芙蓉之室。上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。肇法師恁么道。祇解指蹤話跡。且不能拈示於人。丹霞今日擘開宇宙打破形山。為諸人拈出。具眼者辨取。以拄杖卓一下。曰還見么。鷺鷥立雪非同色。明月蘆花不似他。上堂。舉德山示眾曰。我宗無語句。實無一法與人。德山恁么說話。可謂是祇知入草求人。不覺通身泥水。子細觀來祇具一隻眼。若是丹霞則不然。我宗有語句。金刀剪不開。深深玄妙旨。玉女夜懷胎。上堂。亭亭日午猶虧半。寂寂三更尚未圓。六戶不曾知暖意。往來常在月明前

【現代漢語翻譯】現代漢語譯本才落入見聞思慮，就已經偏離了正道，身處在路途之中。那麼，請問到家之後會是怎樣一番景象呢？隨緣任運，獨自前行，沒有伴侶。不執著于正位，也不執著于偏頗的位置。

長安福應文禪師

上堂開示：明明朗朗地，每一棵小草都顯露著禪宗祖師的意旨。如果當下就能承擔領會，那就對了；如果錯誤地把弓當成箭，那就錯了。聰明的人，一舉一動都恰到好處；懵懂的人，就像和泥合水一樣，毫無頭緒。用烏龜的毛做成的拂塵，堵塞了整個虛空；用兔子的角做成的枴杖，支撐著天，頂住了地。陽光照耀著珊瑚林，真正理解禪意的人能有幾個？（說完）敲擊禪床，走下座位。

滁州龍蟠聖壽曇廣禪師

有僧人問道：『請問禪師您唱的是哪一家的曲調？您的宗風傳承自哪一位祖師？』曇廣禪師回答說：『楊廣山頭上，雲霧繚繞；月華庵旁邊，柏樹青翠。』僧人說：『這麼說來，您就是投子禪師的嫡系傳人，大陽禪師的親孫了。』曇廣禪師說：『還沒跨上鐵牛的背，棍棒就如雨點般落下來了。』僧人說：『今天我已經徹底明白了。』曇廣禪師說：『隨你敲磚打瓦，我都無所謂。』

青原下十二世

芙蓉楷禪師法嗣

鄧州丹霞子淳禪師

子淳禪師是劍州賈氏之子，年輕時出家為僧，在芙蓉楷禪師處徹底證悟。上堂開示：『在天地之內，宇宙之間，有一件寶貝，隱藏在形山之中。』肇法師這樣說，只是解釋了軌跡，講述了事跡，卻不能直接指給人們看。我丹霞今天劈開宇宙，打破形山，為各位拈出這件寶貝，有眼力的人自己辨別。』（用拄杖敲擊一下）說：『還看見了嗎？白鷺站在雪地裡，顏色並非相同；明月下的蘆花，看起來也不像明月。』上堂開示：『舉德山禪師的開示說：『我宗門沒有語句，實際上也沒有一法可以給人。』德山禪師這樣說話，可以說是隻知道在草叢中找人，卻沒察覺自己全身都是泥水。仔細看來，他只具一隻眼。如果是丹霞，就不會這樣。我宗門有語句，鋒利的金刀也剪不開，其中蘊含著深深的玄妙旨意，就像玉女在夜晚懷了孕一樣。』上堂開示：『正午時分，太陽仍然虧缺一半；寂靜的三更半夜，月亮也尚未圓滿。六根門戶不曾知曉溫暖的禪意，（人們）往來行走，常常在月光照耀之下。』

【English Translation】 English version Once it falls into the realm of seeing and hearing, it's already off the path, residing on the road. Then, tell me, what will it be like after arriving home? Letting things be as they are, walking alone without companions. Not dwelling in the proper position, nor dwelling in the biased position.

Chan Master Wen of Fuying Temple in Chang'an

Entering the hall for instruction: Clearly and brightly, every blade of grass reveals the intention of the Chan patriarchs. If you can take it on directly, then you're right; if you mistakenly take the bow for an arrow, then you're wrong. The wise, every action is just right; the ignorant, like mixing mud and water, without a clue. A whisk made of tortoise hair blocks the entire void; a staff made of rabbit horns supports the sky and props up the earth. The sun shines on the coral forest, how many truly understand the meaning of Chan? (Having said this) He strikes the Zen platform and descends from his seat.

Chan Master Tan Guang of Shengsou Longpan Temple in Chuzhou

A monk asked: 'Whose tune is the master singing? Whose ancestral style do you inherit?' The master said: 'On Yangguang Mountain, clouds linger; beside Yuehua Hermitage, the cypress trees are green.' The monk said: 'In that case, you are the direct descendant of Chan Master Touzi, the great-grandson of Chan Master Dayang.' The master said: 'Before straddling the back of the iron ox, the staff falls like raindrops.' The monk said: 'Today I understand completely.' The master said: 'Let anyone knock bricks or smash tiles, I don't care.'

Twelfth Generation under Qingyuan

Dharma Heir of Chan Master Furong Kai

Chan Master Danxia Zichun of Dengzhou

Chan Master Zichun was a son of the Jia family in Jianzhou, became a monk in his youth, and thoroughly awakened at Chan Master Furong's place. Entering the hall for instruction: 'Within heaven and earth, between the cosmos, there is a treasure hidden in Mount Xing. Dharma Master Zhao said this, only explaining the traces and narrating the events, but unable to point it out directly to people. Today, I, Danxia, split open the universe, break Mount Xing, and present this treasure to everyone. Those with eyes, discern it for yourselves.' (Striking the staff once) He said: 'Do you see it? The egret standing in the snow is not the same color; the reed catkins under the bright moon do not resemble the moon.' Entering the hall for instruction: 'Citing Chan Master Deshan's instruction: 'My school has no words, and in reality, there is no dharma to give to people.' Chan Master Deshan spoke like this, it can be said that he only knows to seek people in the grass, but doesn't realize that his whole body is covered in mud. Looking closely, he only has one eye. If it were Danxia, it wouldn't be like this. My school has words, which even a sharp golden knife cannot cut open, containing deep and profound meaning, like a jade maiden conceiving at night.' Entering the hall for instruction: 'At noon, the sun is still half-deficient; in the silent midnight, the moon is not yet full. The six sense organs have never known the warmth of Chan, (people) come and go, often under the moonlight.'

。上堂。寶月流輝。澄潭布影。水無蘸月之意。月無分照之心。水月兩忘。方可稱斷。所以道。昇天底事直須飏卻。十成底事直須去卻。擲地金聲不須回顧。若能如是。始解向異類中行。諸人到這裡還相委悉么。良久曰。常行不舉人間步。披毛戴角混塵泥。僧問。牛頭未見四祖時如何。師曰。金菊乍開蜂競采。曰見后如何。師曰。苗枯華謝了無依。宣和己亥春示寂。塔全身於洪山之南。

東京凈因枯木法成禪師

嘉興崇德人也。上堂。燈籠忽爾笑咍咍。如何露柱亦懷胎。天明生得白頭女。至今遊蕩不歸來。這冤家。好歸來。黃花與翠竹。早晚為誰栽。上堂。知有佛祖向上事。方有說話分。諸禪德且道。那個是佛祖向上事。有個人家兒子。六根不具。七識不全。是大闡提。無佛種性。逢佛殺佛。逢祖殺祖。天堂收不得。地獄攝無門。大眾還識此人么。良久曰。對面不仙陀。睡多饒寐語。上堂。歸元性無二。方便有多門。但了歸元性。何愁方便門。諸人要會歸元性么。露柱將來作木杓。旁人不肯任從伊。要會方便門么。木杓將來作露柱。撐天拄地也相宜。且道。不落方便門一句作么生道。三十年後莫教錯舉。

洪州寶峰闡提惟照禪師

簡州李氏子。幼超邁而惡俗。一日授書。至性相近也習相遠也

【現代漢語翻譯】現代漢語譯本：（法成禪師）上堂：寶月流淌著光輝，澄澈的潭水映照著月影。水沒有想要映月的意圖，月亮也沒有要分光照耀的心。水和月都忘記彼此，才可以稱得上是斷絕了妄念。所以說，昇天的事情必須完全拋棄，十分圓滿的事情也必須完全去除。擲地作金石之聲，也不需要回頭顧盼。如果能夠這樣，才算懂得在不同種類的事物中自由行走。各位到這裡還互相瞭解嗎？（停頓良久）常常行走卻不抬起人間的腳步，披著獸皮，頭戴獸角，混跡于塵土之中。有僧人問：牛頭（牛頭法融禪師）未見到四祖（道信禪師）時是什麼樣的？法成禪師回答：金色的菊花剛剛開放，蜜蜂爭相採蜜。僧人又問：見到四祖之後呢？法成禪師回答：禾苗枯萎，花朵凋謝，一無所依。宣和己亥年春天，法成禪師示寂，全身塔建在洪山之南。

東京凈因枯木法成禪師

（法成禪師是）嘉興崇德人。上堂：燈籠忽然笑了起來，為什麼露柱（石柱）也懷了孕？天亮後生下一個白頭老嫗，至今還在遊蕩不回來。這個冤家，最好還是回來吧！黃色的花朵和翠綠的竹子，早晚是為誰栽種呢？上堂：知道有佛祖向上之事，才會有說話的份。各位禪德，請問，哪個是佛祖向上之事？有一個人家兒子，六根不全，七識不全，是大闡提（斷善根的人），沒有佛的種性，遇到佛就殺佛，遇到祖師就殺祖師，天堂不能收容他，地獄也無法接納他。大眾還認識這個人嗎？（停頓良久）對面不相識，睡覺多說夢話。上堂：歸根結底，自性是沒有差別的，但達到目的的方法有很多。只要明白了歸根結底的自性，還愁沒有方便之門嗎？各位想要領會歸根結底的自性嗎？把露柱拿來當木勺用，旁邊的人不肯，任憑他去。想要領會方便之門嗎？把木勺拿來當露柱用，撐天拄地也很合適。那麼，不落入方便之門的一句話，該怎麼說呢？三十年後不要錯誤地引用。

洪州寶峰闡提惟照禪師

（惟照禪師是）簡州李氏之子。從小就超凡脫俗，厭惡世俗。一天，（他）在學習書籍，學到『性相近也，習相遠也』。

【English Translation】 English version: (Chan Master Facheng) ascended the hall: The precious moon flows with radiance, the clear pool reflects its image. The water has no intention of drawing the moon, and the moon has no mind to shine its light separately. When both water and moon are forgotten, one can be said to have cut off delusions. Therefore, it is said, 'The matter of ascending to heaven must be completely discarded, and the matter of perfection must be completely removed. Throw it to the ground with a golden sound, and there is no need to look back.' If one can be like this, one can understand how to walk freely among different kinds of beings. Do you all understand each other here? (After a long pause) 'Constantly walking without lifting the steps of the human world, wearing fur and horns, mingling in the dust.' A monk asked: 'What was Niu-tou (Chan Master Farong of Niu-tou Mountain) like before he met the Fourth Patriarch (Chan Master Daoxin)?' Chan Master Facheng replied: 'Golden chrysanthemums have just bloomed, and bees are competing to gather honey.' The monk asked again: 'What was he like after he met the Fourth Patriarch?' Chan Master Facheng replied: 'The seedlings have withered, the flowers have faded, and there is nothing to rely on.' In the spring of the Ji Hai year of the Xuanhe era, Chan Master Facheng passed away, and his entire body was enshrined in a pagoda south of Hongshan Mountain.

Chan Master Kumu Facheng of Jingyin Temple in Dongjing

(Chan Master Facheng was) a native of Chongde in Jiaxing. Ascending the hall: 'The lantern suddenly laughed heartily, why is it that the dew pillar (stone pillar) is also pregnant? At dawn, a white-haired old woman is born, and she is still wandering and not returning. This troublemaker, it is best to return! For whom are the yellow flowers and green bamboos planted, sooner or later?' Ascending the hall: 'Knowing that there is a matter beyond the Buddhas and Patriarchs, one has a share in speaking. Worthy Chan practitioners, tell me, what is the matter beyond the Buddhas and Patriarchs? There is a son of a family, whose six senses are incomplete and whose seven consciousnesses are not whole. He is a great icchantika (one who has cut off the roots of goodness), without the Buddha-nature. He kills the Buddha when he meets the Buddha, and kills the Patriarch when he meets the Patriarch. Heaven cannot accept him, and hell has no door to receive him. Do you all recognize this person? (After a long pause) 'Unfamiliar face to face, sleeping and talking in dreams.' Ascending the hall: 'Returning to the source, the nature is not different, but there are many expedient means. As long as one understands the nature of returning to the source, why worry about not having expedient means? Do you all want to understand the nature of returning to the source? Take the dew pillar and use it as a wooden ladle, and others will not allow it, let him do as he pleases. Do you want to understand the expedient means? Take the wooden ladle and use it as a dew pillar, which is also suitable for supporting the sky and propping up the earth. Then, how should one say a phrase that does not fall into expedient means? Do not misquote it thirty years later.'

Chan Master Chanti Weizhao of Baofeng Temple in Hongzhou

(Chan Master Weizhao was) the son of the Li family in Jianzhou. From a young age, he was extraordinary and disliked the mundane. One day, (he) was studying books and came to 'By nature, men are nearly alike; by practice, they get to be wide apart.'

。遽曰。凡聖本一體。以習故差別。我知之矣。即趨成都。師鹿苑清泰。年十九剃染登具。泰令聽起信于大慈。師輒歸臥。泰詰之。師曰。既稱正信。大乘豈言說所能。了乃虛心遊方。謁芙蓉于大洪。嘗夜坐。閣道適風雪震。薄聞警盜者傳呼過之。隨有所得。辭去。大觀中。芙蓉嬰難。師自三吳欲趨沂水。僕伕迷道。師舉杖擊之。忽大悟。嘆曰是地非鰲山也邪。比至沂。芙蓉望而喜曰。紹隆吾宗必子數輩矣。因留躬耕湖上累年。智證成就。出領招提。遷甘露三祖。宣和壬寅詔補圓通。棄去復居泐潭。上堂。古佛道我初成正覺。親見大地眾生悉皆成正覺。後來又道。深固幽遠無人能到。㘞。沒見識漢好龍頭蛇尾。便下座。上堂。過去諸佛已入涅槃了也。汝等諸人不應追念。未來諸佛未出於世。汝等諸人不要妄想。正當今日你是何人。參。上堂。伯夷隘。柳下惠不恭君子不由也。二邊不立。中道不安時作么生。拈拄杖曰。鴛鴦繡出從君看。不把金針度與人。上堂太陽門下妙唱彌高。明月堂前知音蓋寡。不免。舟橫江渚。棹舉清波。唱慶堯年。和清平樂。如斯告報。普請承當。擬議之間。白雲萬里。上堂。本自不生。今亦無滅。是死不得底樣子。當處出生。隨處滅盡。是活生受底規模。大丈夫漢。直須處生死流。臥荊棘林。

【現代漢語翻譯】他立刻說：『凡人和聖人本來是一體的，因為習性的緣故才有了差別。』我明白這個道理了。於是前往成都。當時清泰法師在鹿苑寺，法師十九歲時剃度出家，受具足戒。清泰法師讓他去大慈寺聽講《起信論》，但他總是回去睡覺。清泰法師責問他，他說：『既然稱為正信，大乘的道理哪裡是言語所能表達的呢？』於是虛心遊歷四方，在大洪山拜見芙蓉道楷禪師。曾經在夜晚打坐，閣道的風雪震動，隱約聽到巡邏的警衛呼喊著盜賊經過。他因此有所領悟，於是告辭離去。大觀年間，芙蓉道楷禪師遭遇困境，他從三吳想要前往沂水，僕人迷路了。他舉起禪杖擊打僕人，忽然大悟，感嘆道：『這裡不是鰲山嗎？』等到到達沂水，芙蓉道楷禪師遠遠望見他，高興地說：『紹隆我的宗派，必定是你們這些人了。』於是留他在湖上躬耕多年，智慧證悟成就，出來主持寺院。後來遷往甘露寺擔任第三代祖師。宣和壬寅年，朝廷下詔讓他去圓通寺，他推辭不去，又回到泐潭居住。上堂說法時說：『古佛說我最初成正覺時，親眼看見大地上的眾生都已成正覺。』後來又說：『深固幽遠，沒有人能夠到達。』呸！沒見識的人喜歡虎頭蛇尾。』說完便下座。上堂說法時說：『過去的諸佛已經入涅槃了，你們這些人不應該追念。未來的諸佛還沒有出現於世，你們這些人不要妄想。正當今日，你是何人？』參！上堂說法時說：『伯夷心胸狹隘，柳下惠不夠恭敬，君子不能傚法。』二邊不立，中道不安時，該怎麼辦？拿起禪杖說：『鴛鴦繡出來任憑你們觀看，我不會把金針傳授給別人。』上堂說法時說：『太陽門下美妙的歌聲越來越高，明月堂前知音很少。』不得已，像船橫在江邊的沙洲上，舉起船槳劃動清澈的波浪，歌唱慶賀堯帝的年代，和著清平樂的曲調。像這樣告訴大家，請大家承擔。』稍微一猶豫，就白雲萬里了。上堂說法時說：『本來不生，現在也沒有滅，這是死不了的樣子。』當處出生，隨處滅盡，這是活生生的規模。大丈夫漢，就應該處在生死流中，臥在荊棘林里。現代漢語譯本：他立刻說：『凡人和聖人本來是一體的，因為習性的緣故才有了差別。』我明白這個道理了。於是前往成都。當時清泰法師（指鹿苑清泰）在鹿苑寺，法師十九歲時剃度出家，受具足戒。清泰法師讓他去大慈寺聽講《起信論》（《大乘起信論》），但他總是回去睡覺。清泰法師責問他，他說：『既然稱為正信，大乘的道理哪裡是言語所能表達的呢？』於是虛心遊歷四方，在大洪山拜見芙蓉道楷禪師（指芙蓉道楷）。曾經在夜晚打坐，閣道的風雪震動，隱約聽到巡邏的警衛呼喊著盜賊經過。他因此有所領悟，於是告辭離去。大觀年間，芙蓉道楷禪師遭遇困境，他從三吳想要前往沂水，僕人迷路了。他舉起禪杖擊打僕人，忽然大悟，感嘆道：『這裡不是鰲山嗎？』等到到達沂水，芙蓉道楷禪師遠遠望見他，高興地說：『紹隆我的宗派，必定是你們這些人了。』於是留他在湖上躬耕多年，智慧證悟成就，出來主持寺院。後來遷往甘露寺擔任第三代祖師。宣和壬寅年，朝廷下詔讓他去圓通寺，他推辭不去，又回到泐潭居住。上堂說法時說：『古佛說我最初成正覺時，親眼看見大地上的眾生都已成正覺。』後來又說：『深固幽遠，沒有人能夠到達。』呸！沒見識的人喜歡虎頭蛇尾。』說完便下座。上堂說法時說：『過去的諸佛已經入涅槃了，你們這些人不應該追念。未來的諸佛還沒有出現於世，你們這些人不要妄想。正當今日，你是何人？』參！上堂說法時說：『伯夷心胸狹隘，柳下惠不夠恭敬，君子不能傚法。』二邊不立，中道不安時，該怎麼辦？拿起禪杖說：『鴛鴦繡出來任憑你們觀看，我不會把金針傳授給別人。』上堂說法時說：『太陽門下美妙的歌聲越來越高，明月堂前知音很少。』不得已，像船橫在江邊的沙洲上，舉起船槳劃動清澈的波浪，歌唱慶賀堯帝的年代，和著清平樂的曲調。像這樣告訴大家，請大家承擔。』稍微一猶豫，就白雲萬里了。上堂說法時說：『本來不生，現在也沒有滅，這是死不了的樣子。』當處出生，隨處滅盡，這是活生生的規模。大丈夫漢，就應該處在生死流中，臥在荊棘林里。

【English Translation】 He immediately said, 'Ordinary beings and sages are originally one body, differentiated only by habits. I understand this principle.' Then he went to Chengdu. At that time, Master Qingtai (Qingtai of Luyuan) was at Luyuan Temple. The master was tonsured at the age of nineteen and received the full precepts. Qingtai ordered him to listen to the Awakening of Faith at Daci Temple, but he always went back to sleep. Qingtai questioned him, and he said, 'Since it is called true faith, how can the doctrines of Mahayana be expressed in words?' So he humbly traveled around, visiting Furong Daokai (Furong Daokai) at Dahong Mountain. Once, while sitting in meditation at night, the wind and snow on the pavilion road shook, and he faintly heard the patrolling guards shouting about thieves passing by. He gained some insight from this and then took his leave. During the Daguan era, Furong Daokai encountered difficulties. He wanted to go to Yishui from Sanwu, but the servant got lost. He raised his staff and struck the servant, suddenly realizing the truth, and exclaimed, 'Isn't this Aoshan?' When he arrived at Yishui, Furong Daokai saw him from afar and happily said, 'It must be people like you who will carry on my lineage.' So he stayed and tilled the land by the lake for many years, achieving wisdom and realization, and then came out to preside over the monastery. Later, he moved to Ganlu Temple as the third-generation patriarch. In the Renyin year of Xuanhe, the court issued an edict asking him to go to Yuantong Temple, but he declined and returned to live in Letan. In his Dharma talk, he said, 'The ancient Buddha said that when I first attained enlightenment, I saw with my own eyes that all beings on earth had already attained enlightenment.' Later, he said, 'It is so deep and remote that no one can reach it.' Bah! Ignorant people like to start strong and end weak.' Then he stepped down from the seat. In his Dharma talk, he said, 'The Buddhas of the past have already entered Nirvana, and you should not dwell on them. The Buddhas of the future have not yet appeared in the world, and you should not fantasize about them. At this very moment, who are you?' Investigate! In his Dharma talk, he said, 'Boyi was narrow-minded, and Liuxiahui was not respectful enough. A gentleman should not imitate them.' When neither extreme is established and the middle way is not secure, what should be done? He picked up his staff and said, 'The mandarin ducks are embroidered for you to see, but I will not pass on the golden needle to others.' In his Dharma talk, he said, 'The wonderful songs under the sun gate are getting higher and higher, but there are few kindred spirits in front of the bright moon hall.' Helplessly, like a boat lying across the sandbar by the river, raise the oars and row through the clear waves, singing to celebrate the era of Emperor Yao, harmonizing with the tune of Qingping Le. Announcing it like this, please everyone take responsibility.' With a slight hesitation, ten thousand miles of white clouds appear. In his Dharma talk, he said, 'Originally unborn, now also without extinction, this is the appearance of not being able to die.' At the place of birth, extinguished everywhere, this is the living form. A great man should be in the stream of birth and death, lying in the forest of thorns. English version: He immediately said, 'Ordinary beings and sages are originally one body, differentiated only by habits. I understand this principle.' Then he went to Chengdu. At that time, Master Qingtai (Qingtai of Luyuan) was at Luyuan Temple. The master was tonsured at the age of nineteen and received the full precepts. Qingtai ordered him to listen to the Awakening of Faith (Mahāyāna śraddhotpāda śāstra) at Daci Temple, but he always went back to sleep. Qingtai questioned him, and he said, 'Since it is called true faith, how can the doctrines of Mahayana be expressed in words?' So he humbly traveled around, visiting Furong Daokai (Furong Daokai) at Dahong Mountain. Once, while sitting in meditation at night, the wind and snow on the pavilion road shook, and he faintly heard the patrolling guards shouting about thieves passing by. He gained some insight from this and then took his leave. During the Daguan era, Furong Daokai encountered difficulties. He wanted to go to Yishui from Sanwu, but the servant got lost. He raised his staff and struck the servant, suddenly realizing the truth, and exclaimed, 'Isn't this Aoshan?' When he arrived at Yishui, Furong Daokai saw him from afar and happily said, 'It must be people like you who will carry on my lineage.' So he stayed and tilled the land by the lake for many years, achieving wisdom and realization, and then came out to preside over the monastery. Later, he moved to Ganlu Temple as the third-generation patriarch. In the Renyin year of Xuanhe, the court issued an edict asking him to go to Yuantong Temple, but he declined and returned to live in Letan. In his Dharma talk, he said, 'The ancient Buddha said that when I first attained enlightenment, I saw with my own eyes that all beings on earth had already attained enlightenment.' Later, he said, 'It is so deep and remote that no one can reach it.' Bah! Ignorant people like to start strong and end weak.' Then he stepped down from the seat. In his Dharma talk, he said, 'The Buddhas of the past have already entered Nirvana, and you should not dwell on them. The Buddhas of the future have not yet appeared in the world, and you should not fantasize about them. At this very moment, who are you?' Investigate! In his Dharma talk, he said, 'Boyi was narrow-minded, and Liuxiahui was not respectful enough. A gentleman should not imitate them.' When neither extreme is established and the middle way is not secure, what should be done? He picked up his staff and said, 'The mandarin ducks are embroidered for you to see, but I will not pass on the golden needle to others.' In his Dharma talk, he said, 'The wonderful songs under the sun gate are getting higher and higher, but there are few kindred spirits in front of the bright moon hall.' Helplessly, like a boat lying across the sandbar by the river, raise the oars and row through the clear waves, singing to celebrate the era of Emperor Yao, harmonizing with the tune of Qingping Le. Announcing it like this, please everyone take responsibility.' With a slight hesitation, ten thousand miles of white clouds appear. In his Dharma talk, he said, 'Originally unborn, now also without extinction, this is the appearance of not being able to die.' At the place of birth, extinguished everywhere, this is the living form. A great man should be in the stream of birth and death, lying in the forest of thorns.

俯仰屈伸。隨機施設。能如是也無量方便。莊嚴三昧。大解脫門。蕩然頓開。其或未然。無量煩惱。一切塵勞。嶽立面前。塞卻古路。上堂。古人道。墮肢體。黜聰明。離形去智。同於大道。正當恁么時。且道是甚麼人。刪詩書定禮樂。還委悉么。禮云禮云。玉帛云乎哉。樂云樂云。鐘鼓云乎哉。問承師有言。云黯黯處。獨秀峰挺出。月朦朦里。泐潭水光生。豈不是寶峰境。師曰。若是寶峰境憑君子細看。曰如何是境中人。師曰。看取令行時。曰祗如承言須會宗。勿自立規矩。如何是和尚宗。師曰。須知云外千峰上。別有靈松帶露寒。雪下僧問。祖師西來即不問。時節因緣事若何。師曰。一片兩片三四片。落在眼中猶不薦。建炎二年正月七日示寂。阇維得設利如珠琲。舌齒不壞。塔于寺之西峰。

襄州石門元易禪師

潼川稅氏子。上堂。十方同聚會。個個學無為。此是選佛場。心空及第歸。大眾祇如聞見覺知未嘗有間。作么生說個心空底道理。莫是見而不見。聞而不聞。為之心空邪。錯莫是忘機息慮。萬法俱捐。銷能所以入玄宗。泯性相而歸法界。為之心空邪。錯。恁么也不得。不恁么也不得。恁么不恁么總不得。未審畢竟作么生。還會么。良久曰。若寔無為無不為。天堂地獄長相隨。三尺杖子攪黃河。

【現代漢語翻譯】現代漢語譯本俯身、仰首、彎曲、伸展，隨機應變地施行措施，能夠這樣就是以無量的方便，莊嚴三昧（Samadhi，一種精神集中狀態），大解脫之門豁然頓開。如果不能這樣，無量的煩惱和一切塵世的勞苦，就像山嶽一樣聳立在面前，堵塞了通往真理的道路。上堂開示：古人說，『拋棄肢體，摒棄聰明，脫離形體，去除智慧，與大道合一。』正在這個時候，且說這是什麼人？刪定詩書，制定禮樂，還詳細瞭解嗎？禮的意義在於禮嗎？在於玉帛這些禮器嗎？樂的意義在於樂嗎？在於鐘鼓這些樂器嗎？』有僧人問：『聽聞師父您說過，在昏暗的地方，獨秀峰挺拔而出；在朦朧的月光下，泐潭水波光粼粼。這難道不是寶峰的境界嗎？』禪師說：『如果是寶峰的境界，憑各位仔細觀察。』僧人問：『如何是境界中的人？』禪師說：『看取號令施行之時。』僧人問：『如果像您所說，必須領會宗旨，不要自己設立規矩，什麼是和尚的宗旨？』禪師說：『須知云外千峰之上，另有靈松帶著露水，顯得寒冷。』雪下僧人問：『祖師西來（Bodhidharma，菩提達摩）的事情暫且不問，時節因緣的事情如何？』禪師說：『一片兩片三四片，落在眼中仍然不認識。』建炎二年正月七日圓寂，火化后得到舍利（Śarīra，佛教聖物），像珍珠一樣，舌頭和牙齒沒有損壞，塔建在寺廟的西峰。

襄州石門元易禪師是潼川稅氏的兒子。上堂開示：『十方大眾聚集在一起，個個學習無為。這裡是選佛的場所，心空就能及第而歸。』大眾，就像你們的聞見覺知，從來沒有間斷過，怎麼說心空的道理呢？莫非是見而不見，聞而不聞，才算是心空嗎？錯了！莫非是忘記機巧，停止思慮，萬法都拋棄，消除能所的對立而進入玄妙的宗門，泯滅性相而回歸法界，才算是心空嗎？錯了！這樣也不對，那樣也不對，這樣那樣都不對，不知道究竟應該怎樣？會嗎？』良久后說：『如果確實是無為，也就無所不為，天堂地獄永遠相隨。三尺長的棍子攪動黃河。』

【English Translation】 English version Bowing and raising the head, bending and stretching, applying measures according to circumstances. Being able to do so is to use immeasurable skillful means to adorn Samadhi (a state of mental concentration), and the great gate of liberation is suddenly opened. If not, immeasurable afflictions and all worldly labors stand before you like mountains, blocking the ancient path. Ascending the hall: An ancient person said, 'Discard the limbs, reject cleverness, leave the form, remove wisdom, and be one with the Great Path.' At this very moment, tell me, what kind of person is this? Revising the Book of Poetry and the Book of Documents, establishing rites and music, do you understand them in detail? Does the meaning of rites lie in rites themselves? Does it lie in jade and silk, these ritual objects? Does the meaning of music lie in music itself? Does it lie in bells and drums, these musical instruments?' A monk asked: 'I have heard the Master say that in a dim place, the solitary peak stands tall; in the hazy moonlight, the water of Letan shimmers. Isn't this the realm of Baofeng?' The Zen master said, 'If it is the realm of Baofeng, please observe it carefully.' The monk asked: 'What is a person in the realm?' The Zen master said: 'Observe when the orders are carried out.' The monk asked: 'If, as you say, one must understand the principle and not establish one's own rules, what is the Zen of the abbot?' The Zen master said: 'You must know that beyond the thousand peaks outside the clouds, there are other spiritual pines with dew, appearing cold.' A monk from Xiaxue asked: 'I will not ask about Bodhidharma's (the founder of Zen Buddhism in China) coming from the West, but what about the matter of seasonal conditions?' The Zen master said: 'One piece, two pieces, three or four pieces, even when they fall into your eyes, you still do not recognize them.' He passed away on the seventh day of the first month of the second year of Jianyan. After cremation, Śarīra (Buddhist relics) were obtained, like pearls, and the tongue and teeth were not damaged. The pagoda was built on the west peak of the temple.

Zen Master Yuan Yi of Shimen in Xiangzhou He was the son of the Shui family in Tongchuan. Ascending the hall: 'The assembly of the ten directions gathers together, each learning non-action. This is the place to select Buddhas; an empty mind will pass the exam and return.' Everyone, just like your hearing, seeing, feeling, and knowing, has never been interrupted. How do you explain the principle of an empty mind? Could it be that seeing without seeing, hearing without hearing, is what is meant by an empty mind? Wrong! Could it be that forgetting cunning, stopping thoughts, abandoning all dharmas, eliminating the opposition of subject and object to enter the mysterious gate, obliterating nature and appearance to return to the Dharma realm, is what is meant by an empty mind? Wrong! This is not right, that is not right, neither this nor that is right. I wonder what it should be after all? Do you understand?' After a long silence, he said: 'If it is truly non-action, then there is nothing that is not done. Heaven and hell always follow each other. A three-foot staff stirs the Yellow River.'

八臂那吒冷眼窺。無限魚龍盡奔走。捉得循河三腳龜。脫取殼鐵錐。錐吉兇之兆便分輝。借問東村白頭老。吉兇未兆若何為。休休休。古往今來春復秋。白日騰騰隨分過。更嫌何處不風流。咄。上堂。皓月當空。澄潭無影。紫微轉處夕陽輝。綵鳳歸時天欲曉。碧霄云外石筍橫空。綠水波中泥牛駕浪。懷胎玉兔曉過西岑。抱子金雞夜棲東嶺。於斯明得。始知。夜明簾外別是家風。空王殿中聖凡絕跡。且道作么生是夜明簾外事。還委悉么。正值秋風來入戶。一聲砧杵落誰家。僧問。古鏡未磨時如何。師曰。精靈皺眉。曰磨后如何。師曰。波斯彈指。曰為甚麼如此。師曰。好事不出門。紹興丁丑七月二十五日坐寂。火后收設利塔于學射山。

東京凈因自覺禪師

青州王氏子。幼以儒業見知于司馬溫公。然事高尚而無意功名。一旦落髮從芙蓉游。履踐精密。契悟超絕。出世住大乘崇寧間。詔居凈因。上堂。祖師西來。特唱此事。自是諸人不肯委悉。向外馳求。投赤水以尋珠。詣荊山而覓玉。殊不知。從門入者不是家珍。認影迷頭豈非大錯。直得。宗門提唱。體寂無依。念異不生。古今無間。森羅萬象。觸目家風。鳥道遼空。不妨舉步。金雞報曉。丹鳳翱翔。玉樹花開。枯枝結子。祇有太陽門下日日三秋。明月堂前

【現代漢語翻譯】現代漢語譯本八臂那吒（佛教護法神）冷眼窺視，無數魚龍嚇得四處奔逃。捉到一隻在河邊爬行的三腳龜，剝下它的甲殼，用鐵錐在上面鉆孔，以此來占卜吉兇，預兆立刻顯現。請問東村的白頭老翁，在吉兇之兆尚未顯現時，該如何是好？罷了罷了，從古至今，春去秋來，時光流逝。白天悠然自得地隨緣度過，又何必嫌棄哪裡不夠風流呢？咄！上堂說法。皓月當空，澄澈的潭水沒有倒影。紫微星轉動之處，夕陽散發著光輝。綵鳳歸來之時，天將破曉。碧霄云外，石筍橫空而出。綠水波中，泥牛駕著浪花。懷胎的玉兔在拂曉時分經過西山，抱著孩子的金雞在夜晚棲息于東邊的山嶺。如果能在此處領悟，就會明白，夜明簾外別有一番景象，空王殿中聖人與凡人之間的界限消失無蹤。那麼，什麼是夜明簾外的事呢？你們明白嗎？正值秋風吹入屋內，一聲砧杵之聲落在誰家？有僧人問：『古鏡未曾打磨時是怎樣的？』禪師說：『（鏡中）精靈皺著眉頭。』僧人問：『打磨之後又是怎樣的？』禪師說：『波斯人彈著手指。』僧人問：『為什麼會這樣？』禪師說：『好事不出門。』凈因自覺禪師于紹興丁丑年七月二十五日坐化圓寂。火化后，在學射山建塔供奉舍利。東京凈因自覺禪師自覺禪師是青州王氏之子，年幼時就以儒學才能被司馬溫公賞識。然而他志向高遠，無意于功名利祿。一旦剃度出家，便跟隨芙蓉道楷禪師修行，嚴謹地遵守戒律，領悟力超凡脫俗。出世后，住在（東京）大乘寺，崇寧年間，奉詔住持凈因寺。上堂說法：『祖師西來，特別宣揚此事。只是世人不肯相信，向外追逐，如同到赤水去尋找珍珠，到荊山去尋找寶玉。卻不知道，從門進入的不是家中的珍寶，認影子當頭豈不是大錯特錯。』『（修行人）要達到宗門所提倡的境界，身體寂靜無所依靠，沒有妄念產生，古今沒有間隔。森羅萬象，觸目都是家風。鳥道遼闊，不妨舉步前行。金雞報曉，丹鳳翱翔，玉樹開花，枯枝結果。只有太陽門下，日日都是秋天；明月堂前，』

【English Translation】 English version Eight-armed Nata (a Buddhist protector deity) gazes coldly, causing countless fish and dragons to flee in terror. He captures a three-legged turtle crawling along the riverbank, removes its shell, and uses an iron awl to drill holes in it, divining good and bad omens, which immediately become apparent. May I ask the white-haired old man of the east village, what should be done when the signs of good and bad fortune have not yet appeared? Enough, enough. From ancient times to the present, spring returns and autumn comes, and time flows by. Pass the days leisurely and contentedly, so why complain that some place is not romantic enough? Hark! Ascending the hall to preach the Dharma. The bright moon hangs in the sky, and the clear pool has no reflection. Where the Ziwei star turns, the setting sun emits its glow. When the colorful phoenix returns, the sky will dawn. Beyond the blue sky, stone bamboo shoots stand horizontally. In the green water waves, a mud ox rides the waves. The pregnant jade rabbit passes the western peak at dawn, and the golden rooster holding its chicks roosts on the eastern ridge at night. If one can understand this, one will realize that there is a different scene outside the night-illuminating curtain, and the boundary between saints and mortals disappears in the Kongwang Hall (Hall of Emptiness). So, what is the matter outside the night-illuminating curtain? Do you understand? It is just when the autumn wind enters the house, the sound of a pestle falls in whose home? A monk asked: 'What is it like when the ancient mirror has not been polished?' The Zen master said: 'The spirit (in the mirror) frowns.' The monk asked: 'What is it like after it has been polished?' The Zen master said: 'The Persian snaps his fingers.' The monk asked: 'Why is it like this?' The Zen master said: 'Good deeds do not go out the door.' Zen Master Juezhao of Jingyin in Tokyo passed away peacefully on the 25th day of the seventh month of the Dingchou year of Shaoxing. After cremation, a pagoda was built on Mount Xueshe to enshrine the relics. Zen Master Juezhao of Jingyin in Tokyo Zen Master Juezhao was the son of the Wang family of Qingzhou. As a child, he was recognized by Sima Wengong for his Confucian talents. However, he had lofty aspirations and no intention of pursuing fame and fortune. Once he shaved his head and became a monk, he followed Zen Master Furong Daokai, strictly observing the precepts and possessing extraordinary comprehension. After entering the world, he lived in Dachen Temple (in Tokyo). During the Chongning era, he was ordered to reside at Jingyin Temple. Ascending the hall to preach the Dharma: 'The Patriarch came from the West, especially to proclaim this matter. It is just that people are unwilling to believe it and pursue it externally, like going to Chishui to find pearls and going to Jingshan to find jade.' 'But they do not know that what enters through the door is not the treasure of the house, and to mistake the shadow for the head is a great mistake.' (Practitioners) must reach the state advocated by the Zen school, where the body is silent and without reliance, no delusive thoughts arise, and there is no separation between ancient and present. All phenomena, everything one sees, is the family style. The bird path is vast, so one may as well take a step forward. The golden rooster crows at dawn, the phoenix soars, the jade tree blooms, and the dry branches bear fruit. Only under the sun gate is it autumn every day; before the bright moon hall,'

時時九夏。要會么。無影樹垂寒澗月。海潮東注斗移西。

西京天寧禧誧禪師

蔡州宋氏子。初住韶山。次過天寧丹霞。上堂。韶山近日沒巴鼻。眼裡聞聲鼻嘗味。有時一覺到天明。不在床上不落地。大眾且道在甚麼處。諸人於斯下得一轉語。非唯救得韶山。亦乃不孤行腳。其或未然。三級浪高魚化龍。癡人猶戽夜塘水。問如何是君。師曰。宇宙無雙日。乾坤祇一人。曰如何是臣。師曰。德分明主化。道契物情機。曰如何是臣向君。師曰。赤心歸舜日。盡節報堯天。曰如何是君視臣。師曰。玄眸凝不瞬。妙體鑒旁來。曰如何是君臣道合。師曰。帳符尊賤隔。潛信往來通。政和五年九月四日。忽召主事。令以楮囊分而為四。眾僧童行。常住津送。各一。既而復曰。丹霞有個公案。從來推倒扶起。今朝普示諸人。且道是個甚底。顧視左右曰會么。曰不會。師曰。偉哉大丈夫。不會末後句。遂就寢右脅而化。

長安天寧大用齊璉禪師

上堂。清虛之理。佛祖同歸。畢竟無身。聖凡一體。理則如是。滿目森羅。事作么生。纖塵絕際。渠儂有眼。豈在旁窺。官不容針。私通車馬。若到恁么田地。始可隨機受用。信手拈來。妙應無方。當風玄路。直得金針錦縫線腳不彰。玉殿寶階珠簾未卷。正當此時。且

【現代漢語翻譯】現代漢語譯本：時時九夏（指時間總是處於夏季）。要領會嗎？無影之樹垂映著寒冷的澗中之月，海潮向東流去，斗星也西移。

西京天寧禧誧禪師

蔡州宋氏之子。最初住在韶山，後來到天寧丹霞。上堂說法時說：『韶山近日沒有把柄可抓，眼睛裡聽到聲音，鼻子嚐到味道。有時一覺睡到天亮，不在床上也不在地上。』各位，且說在什麼地方？諸位如果能在這裡說出一句轉語，不僅能救韶山，也能不辜負自己行腳參訪。如果不能，就像三級浪高魚化龍，癡人還在戽夜塘水。有人問：『如何是君？』禪師說：『宇宙無雙日，乾坤只一人。』（指君主的獨一無二）。問：『如何是臣？』禪師說：『德分明主化，道契物情機。』（指臣子的德行要彰顯君主的教化，臣子的道要契合萬物的實情）。問：『如何是臣向君？』禪師說：『赤心歸舜日，盡節報堯天。』（指臣子要以赤誠之心歸順舜帝的太陽，竭盡忠誠報效堯帝的天空）。問：『如何是君視臣？』禪師說：『玄眸凝不瞬，妙體鑒旁來。』（指君主的眼睛專注而不眨眼，君主的妙體能洞察一切）。問：『如何是君臣道合？』禪師說：『帳符尊賤隔，潛信往來通。』（指君臣之間雖然有尊卑之別，但可以通過秘密的信任來往溝通）。政和五年九月四日，忽然召集主事，命令用楮囊分成四份，分給眾僧、童行和常住，每人一份。之後又說：『丹霞有個公案，從來都是推倒又扶起，今天普示給大家。且說這是個什麼？』顧視左右說：『會嗎？』回答說：『不會。』禪師說：『偉哉大丈夫，不會末後句。』於是就寢，右脅而化。

長安天寧大用齊璉禪師

上堂說法時說：『清虛的道理，佛祖都歸於此。畢竟無身，聖凡一體。』道理是這樣，但滿眼所見森羅萬象，事又該如何處理？纖塵不染的境界，它自有眼睛，豈需旁人窺視？官府不容一針，私下卻能通行車馬。如果到了這種田地，才可以隨機應變，信手拈來，妙用無窮。順應風的玄妙之路，就像金針錦縫，線腳都不顯露。玉殿寶階，珠簾未卷。正當此時，且如何？

【English Translation】 English version: Always summer. Do you want to understand? The shadowless tree hangs over the cold stream moon. The sea tide flows east, and the Dipper shifts west.

Chan Master Xi Bu of Tianning Temple in Xijing

A son of the Song family from Caizhou. He first resided at Shaoshan, then passed through Tianning Danxia. In his Dharma talk, he said, 'Shaoshan has recently had nothing to grasp. The eyes hear sounds, and the nose tastes flavors. Sometimes one sleeps until dawn, neither on the bed nor on the ground.' Everyone, where is it then? If you can utter a turning phrase here, you will not only save Shaoshan but also not betray your pilgrimage. If not, like the three-tiered waves where fish transform into dragons, foolish people still bail water from the night pond. Someone asked, 'What is a ruler?' The Master said, 'The universe has no double sun, heaven and earth have only one person.' (referring to the uniqueness of the ruler). Asked, 'What is a minister?' The Master said, 'Virtue distinguishes the lord's transformation, the Way accords with the feelings of things.' (referring to the minister's virtue manifesting the ruler's teachings, and the minister's Way aligning with the reality of all things). Asked, 'What is a minister facing the ruler?' The Master said, 'A sincere heart returns to the sun of Shun, and complete loyalty repays the heaven of Yao.' (referring to the minister's sincere heart returning to Emperor Shun's sun and repaying Emperor Yao's heaven with utmost loyalty). Asked, 'What is a ruler viewing the minister?' The Master said, 'The dark eyes gaze without blinking, the wondrous body discerns from the side.' (referring to the ruler's eyes being focused and unblinking, and the ruler's wondrous body being able to perceive everything). Asked, 'What is the Way of ruler and minister united?' The Master said, 'Account tokens separate the noble and the lowly, secret trust communicates back and forth.' (referring to the fact that although there is a distinction between ruler and minister, they can communicate through secret trust). On the fourth day of the ninth month of the fifth year of the Zhenghe era, he suddenly summoned the chief administrator and ordered him to divide the paper bags into four parts, distributing one to each of the monks, novices, and permanent residents. Then he said, 'Danxia has a public case that has always been pushed down and then raised up. Today, I universally show it to everyone. What is it?' Looking around, he said, 'Do you understand?' They replied, 'We do not understand.' The Master said, 'Great indeed, a great man, not understanding the final phrase.' Then he lay down on his right side and passed away.

Chan Master Qi Lian of Dayong Temple in Chang'an

In his Dharma talk, he said, 'The principle of pure emptiness is where all Buddhas and ancestors return. Ultimately without a body, the holy and the mundane are one.' The principle is like this, but how should we deal with the myriad phenomena that fill our eyes? In the realm of absolute purity, it has its own eyes, why should others peek? The government does not allow a needle, but private traffic allows carriages and horses. If you reach such a state, you can adapt to circumstances, pick up anything at will, and have infinite wonderful uses. Following the mysterious path of the wind, it is like golden needle embroidery, where the stitches are not visible. The jade palace and precious steps, the pearl curtain is not yet rolled up. At this very moment, what then?

道是甚麼人境界。古渡秋風寒颯颯。蘆花紅蓼滿江灣。

潼川府梅山己禪師

僧問。如何是法身邊事。師曰。枯木糝花不犯春。曰如何是法身向上事。師曰。石女不妝眉。

福州普賢善秀禪師

僧問。如何是正中偏。師曰。龍吟初夜后。虎嘯五更前。曰如何是偏中正。師曰。輕煙籠皓月。薄霧鎖寒巖。曰如何是正中來。師曰。松瘁何曾老。花開滿未萌。曰如何是兼中至。師曰。猿啼音莫辨。鶴唳響難明。曰如何是兼中到。師曰。撥開云外路。脫去月明前。

襄州鹿門法燈禪師

成都劉氏子。依大慈寶范為僧。俾聽華嚴得其要。棄謁芙蓉。蓉問曰。如何是空劫已前自己。師于言下心跡泯然。從容進曰。靈然一句超群像。迥出三乘不假修。蓉撫而印之。開法鹿門。僧問。虛玄不犯。寶鑑光寒。時如何。師曰。掘地深埋。問如何是逍遙物外底人。師曰。遍身紅爛不可扶持。

建昌軍資聖南禪師

聖節上堂。顧視左右曰。諸人還知么。夜明簾外之主。萬化不渝。琉璃殿上之尊。四臣不昧。端拱而治。不令而行。壽逾百億須彌。化洽大千沙界。且道正恁么時。如何行履。野老不知黃屋貴。六街慵聽靜鞭聲。

瑞州洞山微禪師

上堂。日暖風和柳眼青。冰消魚躍浪

【現代漢語翻譯】現代漢語譯本：什麼是得道之人的境界？古老的渡口，秋風蕭瑟寒冷，蘆葦花和紅蓼開滿了江邊的彎曲處。

潼川府梅山己禪師

有僧人問：『什麼是法身（Dharmakaya，佛的法性之身）的邊事？』禪師說：『枯木開花，不違背春天。』僧人問：『什麼是法身向上之事？』禪師說：『石女不畫眉。』

福州普賢善秀禪師

有僧人問：『什麼是正中偏？』禪師說：『龍吟發生在初夜之後，虎嘯發生在五更之前。』僧人問：『什麼是偏中正？』禪師說：『淡淡的煙霧籠罩著皎潔的月亮，薄薄的霧氣鎖住寒冷的巖石。』僧人問：『什麼是正中來？』禪師說：『松樹即使枯萎也未曾衰老，花開滿枝卻還未萌芽。』僧人問：『什麼是兼中至？』禪師說：『猿猴的啼叫聲無法分辨，仙鶴的鳴叫聲難以明瞭。』僧人問：『什麼是兼中到？』禪師說：『撥開云外的道路，脫離月亮的光明之前。』

襄州鹿門法燈禪師

成都有個姓劉的人家的兒子，依止大慈寶范禪師出家為僧，讓他聽聞《華嚴經》，領悟了其中的要義。後來他辭別了芙蓉禪師。芙蓉禪師問他說：『什麼是空劫（kalpa，極長的時間單位）以前的自己？』法燈禪師在言語之下，心跡完全泯滅，從容地回答說：『靈然的一句話超越了所有的形象，迥然超出三乘（sravakayana, pratyekabuddhayana, bodhisattvayana，聲聞乘、緣覺乘、菩薩乘），不需要任何修行。』芙蓉禪師撫摸著他，印可了他的證悟。法燈禪師在鹿門開創道場。有僧人問：『虛玄不犯，寶鑑光寒，此時如何？』禪師說：『掘地深埋。』又問：『什麼是逍遙物外的人？』禪師說：『遍身紅爛，不可扶持。』

建昌軍資聖南禪師

在聖節（皇帝的生日）上堂說法，環顧左右說：『各位還知道嗎？夜明簾外的主宰，萬物的變化都不能改變他；琉璃殿上的尊者，四位大臣不敢有所隱瞞。他垂拱而治，不發佈命令而事情自行運轉，壽命超過百億須彌山（Sumeru，佛教宇宙觀中的聖山），教化普及大千世界（Mahasahasra，三千大千世界）。』且說正在這個時候，如何行事呢？鄉下的老翁不知道皇帝的尊貴，六街的人們懶得聽那安靜的鞭子的聲音。

瑞州洞山微禪師

上堂說法。陽光溫暖，微風和煦，柳樹的枝條泛出青色，冰雪消融，魚兒跳躍，水波盪漾。

【English Translation】 English version: What is the realm of an enlightened person? At the ancient ferry, the autumn wind is bleak and cold, reeds and red knotweed fill the river bends.

Chan Master Yi of Meishan, Tongchuan Prefecture

A monk asked: 'What are the side matters of the Dharmakaya (Buddha's Dharma body)?' The Master said: 'A withered tree blooms without violating spring.' The monk asked: 'What is the upward matter of the Dharmakaya?' The Master said: 'A stone woman does not paint her eyebrows.'

Chan Master Shanxiu of Puxian Temple, Fuzhou

A monk asked: 'What is the 'deviation within the correct'?' The Master said: 'The dragon's roar comes after the first watch of the night, the tiger's roar before the fifth watch.' The monk asked: 'What is the 'correct within the deviation'?' The Master said: 'Light smoke veils the bright moon, thin mist locks the cold rocks.' The monk asked: 'What is 'coming from the correct'?' The Master said: 'The pine, though withered, has never aged; the flowers bloom fully, yet have not sprouted.' The monk asked: 'What is 'arriving within the combined'?' The Master said: 'The ape's cry is indistinguishable, the crane's call is difficult to discern.' The monk asked: 'What is 'reaching within the combined'?' The Master said: 'Clear the path beyond the clouds, escape before the moon's brightness.'

Chan Master Fadeng of Lumen Temple, Xiangzhou

A son of the Liu family in Chengdu became a monk under Chan Master Baofan of Daci Temple, who had him listen to the Avatamsaka Sutra and grasp its essentials. Later, he bid farewell to Chan Master Furong. Furong asked him: 'What is the self before the empty kalpa (an extremely long period of time)?' Under these words, Fadeng's mind and traces completely vanished, and he calmly replied: 'A single, clear phrase transcends all forms, standing far beyond the Three Vehicles (sravakayana, pratyekabuddhayana, bodhisattvayana), requiring no cultivation.' Furong stroked him and affirmed his enlightenment. Fadeng established a monastery at Lumen. A monk asked: 'The empty and mysterious does not offend, the precious mirror's light is cold; what is it like at this time?' The Master said: 'Dig deep and bury it.' He also asked: 'What is a person who roams beyond things?' The Master said: 'Covered in red sores, unable to be supported.'

Chan Master Nan of Zisheng Temple, Jianchang Army

During the Saint's Day (the emperor's birthday), the Master ascended the hall and, looking around, said: 'Do you all know? The master outside the bright curtain, the myriad transformations cannot change him; the honored one in the crystal palace, the four ministers dare not conceal anything. He governs by non-action, things operate without orders, his life exceeds a hundred billion Mount Sumerus (the sacred mountain in Buddhist cosmology), his teachings spread throughout the great chiliocosm (Mahasahasra, the three thousand great thousand worlds).' Now, tell me, at just this moment, how should one act? The old villager does not know the emperor's nobility, the people on the six streets are too lazy to listen to the sound of the quiet whip.

Chan Master Wei of Dongshan Temple, Ruizhou

Ascending the hall to preach. The sun is warm, the breeze is gentle, the willow branches are green, the ice melts, the fish leap, and the waves ripple.

花生。當鋒妙得空王印。半夜崑崙戴雪行。僧問。如何是默默相應底事。師曰。啞子吃苦瓜。

太傅高世則居士

字仲貽。號無功。初參芙蓉求指心要。蓉令去其所重扣己而參。一日忽造微密。呈偈曰。懸崖撒手任縱橫。大地虛空自坦平。照壑輝巖不借月。庵頭別有一簾明。

大洪恩禪師法嗣

隨州大洪守遂禪師

遂寧章氏子。上堂。召大眾。一拳拳倒黃鶴樓。一踏踏翻鸚鵡洲。慣向高樓驟玉馬。曾於急水打金毬。然雖恁么。爭奈有五色絲絳繫手腳。三鑐金鎖鎖咽喉。直饒錘碎金鎖。割斷絲絳。須知更有一重礙汝在。且道如何是那一重。還會么。善吉維摩談不到。目蓮鹙子看如盲。上堂。舉李刺史問藥山。何姓。山曰。正是。時。李罔測。乃問院主。某甲適來問長老何姓。答道正是時。的當是姓甚麼。主曰。祇是姓韓。山聞曰。若六月對他。便道姓熱也。又巖頭問講僧。見說大德會教。是否。曰不敢。巖頭舉拳曰。是甚麼教。曰是權教。頭曰。苦哉。我若展腳問你。不可道是腳教也。師曰。奇怪二老宿。有殺人刀。有活人劍。一轉語似石上栽花。一轉語似空中掛劍。當時若無後語。達磨一宗掃土而盡。諸人要見二老宿么。寧可截舌。不犯國諱。

青原下十三世

丹霞淳禪

【現代漢語翻譯】花生。當鋒妙得空王印（空王印指佛法的印記）。半夜崑崙戴雪行。僧問：『如何是默默相應底事？』師曰：『啞子吃苦瓜。』

太傅高世則居士

字仲貽，號無功。初參芙蓉（指芙蓉道楷禪師）求指心要。蓉令去其所重扣己而參。一日忽造微密。呈偈曰：『懸崖撒手任縱橫，大地虛空自坦平。照壑輝巖不借月，庵頭別有一簾明。』

大洪恩禪師法嗣

隨州大洪守遂禪師

遂寧章氏子。上堂。召大眾。一拳拳倒黃鶴樓，一踏踏翻鸚鵡洲。慣向高樓驟玉馬，曾於急水打金毬。然雖恁么。爭奈有五色絲絳繫手腳，三鑐金鎖鎖咽喉。直饒錘碎金鎖，割斷絲絳。須知更有一重礙汝在。且道如何是那一重。還會么。善吉維摩（善吉指須菩提，維摩指維摩詰）談不到，目蓮鹙子（目蓮指目犍連，鹙子指舍利弗）看如盲。上堂。舉李刺史問藥山（藥山惟儼禪師）。何姓。山曰：『正是。』時，李罔測。乃問院主。『某甲適來問長老何姓，答道正是時，的當是姓甚麼？』主曰：『祇是姓韓。』山聞曰：『若六月對他，便道姓熱也。』又巖頭（巖頭全豁禪師）問講僧：『見說大德會教，是否？』曰：『不敢。』巖頭舉拳曰：『是甚麼教？』曰：『是權教。』頭曰：『苦哉。我若展腳問你，不可道是腳教也。』師曰：『奇怪二老宿，有殺人刀，有活人劍。一轉語似石上栽花，一轉語似空中掛劍。當時若無後語，達磨（菩提達摩）一宗掃土而盡。諸人要見二老宿么？寧可截舌，不犯國諱。』

青原下十三世

丹霞淳禪師

【English Translation】 Peanut. When the blade is sharp, one subtly obtains the seal of Kong Wang (空王印, the seal of the Buddha's Dharma). At midnight, Kunlun (崑崙, a mountain range) walks wearing snow. A monk asked: 'What is the matter of silently corresponding?' The master said: 'A mute eating bitter melon.'

Layman Gao Shize, Grand Tutor

His style name was Zhongyi, and his sobriquet was Wugong. He initially consulted Furong (芙蓉道楷禪師, Zen Master Furong Daokai) seeking guidance on the essential of the mind. Furong instructed him to abandon what he valued and examine himself to participate. One day, he suddenly attained subtle understanding and presented a verse: 'Releasing the hand on a cliff, let it go freely; the great earth and empty space are naturally flat and peaceful. Illuminating valleys and shining rocks, not borrowing the moon; there is another curtain of light in the hermitage.'

Dharma Heir of Zen Master Dahong En

Zen Master Shousui of Dahong in Suizhou

A son of the Zhang family in Suining. Ascending the hall, he summoned the assembly. 'With one fist, I knock down the Yellow Crane Tower; with one step, I overturn Parrot Isle. I am accustomed to galloping jade horses towards high buildings; I once struck golden balls in rapid waters. However, even so, there are five-colored silk ribbons tied to your hands and feet, and three-linked golden locks locking your throat. Even if you hammer the golden locks to pieces and cut the silk ribbons, you must know there is still another layer hindering you. Now, how is that layer? Do you understand? Even Shanjik Vimalakirti (善吉維摩, Subhuti and Vimalakirti) cannot discuss it, and Maudgalyayana and Sariputra (目蓮鹙子, Maudgalyayana and Sariputra) see it as if blind.' Ascending the hall, he cited the story of Prefect Li asking Yaoshan (藥山惟儼禪師, Zen Master Yaoshan Weiyan) his surname. Yaoshan said: 'Precisely.' At that time, Li was perplexed and asked the abbot: 'I just asked the elder his surname, and he replied, 'Precisely.' What exactly is his surname?' The abbot said: 'It is just Han.' Yaoshan heard this and said: 'If he asked me in June, I would say my surname is Hot.' Also, Yantou (巖頭全豁禪師, Zen Master Yantou Quanhuo) asked a lecturing monk: 'I hear that the venerable one is skilled in teaching, is that so?' The monk replied: 'I dare not claim so.' Yantou raised his fist and said: 'What teaching is this?' The monk said: 'It is expedient teaching.' Yantou said: 'How bitter! If I stretched out my foot and asked you, you wouldn't say it is foot teaching, would you?' The master said: 'Strange, these two old masters have a sword that kills and a sword that gives life. One turning phrase is like planting flowers on a rock; the other turning phrase is like hanging a sword in the air. If there had been no later words at that time, the lineage of Bodhidharma (達磨, Bodhidharma) would have been swept away completely. Do you all want to see the two old masters? I would rather cut off my tongue than violate the national taboo.'

Thirteenth Generation under Qingyuan

Zen Master Danxia Chun

師法嗣

真州長蘆真歇清了禪師

左綿雍氏子。襁褓入寺。見佛喜動眉睫。咸異之。年十八試法華得度。往成都大慈習經論。領大意。出蜀至沔漢。扣丹霞之室。霞問。如何是空劫已前自己。師擬對。霞曰。你鬧在且去。一日登缽盂峰。豁然契悟。徑歸侍立。霞掌曰。將謂你知有。師欣然拜之。翌日霞上堂曰。日照孤峰翠。月臨溪水寒。祖師玄妙訣。莫向寸心安。便下座。師直前曰。今日昇座。更瞞某不得也。霞曰。你試舉我今日昇座看。師良久。霞曰。將謂你瞥地。師便出。后游五臺。之京師。浮汴直抵長蘆。謁祖照。一語契投。命為侍者。逾年分座。未幾照稱疾退閑。命師繼席。學者如歸。建炎末。游四明主補陀。臺之天封。閩之雪峰。詔住育王。徙溫州龍翔杭之徑山。慈寧皇太后命開山皋亭崇光。上堂。我于先師一掌下。伎倆俱盡。覓個開口處不可得。如今還有恁么快活不徹底漢么。若無銜鐵負鞍各自著便。上堂。久默斯要。不務速說。釋迦老子待要款曲賣弄。爭奈未出母胎。已被人覷破。且道。覷破個甚麼。瞞雪峰不得。上堂。上孤峰頂。過獨木橋。驀直恁么行。猶是時人腳高腳低處。若見得徹。不出戶身遍十方。未入門常在屋裡。其或未然。趁涼般取一轉柴。上堂。道得第一句。不被拄杖子瞞

【現代漢語翻譯】現代漢語譯本師法嗣

真州長蘆真歇清了禪師

左綿雍氏之子。還在襁褓中時被帶到寺廟。見到佛像時，他喜形於色，大家都覺得很奇異。十八歲時，他通過背誦《法華經》而出家。前往成都大慈寺學習經論，領會了其中的要義。離開四川后，他前往沔漢，拜訪丹霞禪師。丹霞問：『什麼是空劫（宇宙形成之前）以前的自己？』禪師剛要回答，丹霞說：『你太吵鬧了，先回去吧。』一天，禪師登上缽盂峰，忽然徹底領悟。直接回去侍奉丹霞。丹霞打了他一掌，說：『還以為你懂了。』禪師高興地拜謝。第二天，丹霞上堂說法：『日照孤峰翠，月臨溪水寒。祖師玄妙訣，莫向寸心安。』說完便下座。禪師直接上前說：『今天您升座說法，再也瞞不過我了。』丹霞說：『你試著說說我今天升座說了些什麼？』禪師沉默良久。丹霞說：『還以為你一下子就明白了。』禪師便離開了。後來他遊歷五臺山，前往京師，沿汴河直抵長蘆，拜見祖照禪師，一語投機，被任命為侍者。過了一年，禪師開始分座說法。不久，祖照稱病退隱，命禪師繼承席位。學僧們如歸家一般前來求學。建炎末年，禪師遊歷四明，主持補陀寺、天封寺，以及閩地的雪峰寺。後來，朝廷下詔讓他住持育王寺，之後又遷往溫州龍翔寺、杭州徑山寺。慈寧皇太后命他在皋亭崇光寺開山說法。禪師上堂說法：『我于先師一掌之下，所有伎倆都用盡了，想找個開口說話的地方都找不到。如今還有這樣痛快卻不徹底的人嗎？如果沒有，那就各自戴上馬嚼子，背上馬鞍，各走各的路吧。』上堂說法：『沉默很久才說出要點，不追求快速表達。釋迦老子想要委婉地賣弄，無奈還在母胎中，就已經被人看穿了。』那麼，看穿了什麼呢？瞞不過雪峰禪師。上堂說法：『登上孤峰頂，走過獨木橋，就這樣徑直走過去，仍然是世人腳高腳低的地方。如果看得透徹，不出家門，身遍十方；未入門，常在屋裡。如果不是這樣，趁著涼快，搬一轉柴吧。』上堂說法：『說得出第一句話，就不會被拄杖子欺騙。』

【English Translation】 English version Successor in Dharma

Chan Master Zhenxie Qingliao of Changlu in Zhenzhou

He was a native of the Yong clan of Zuomian. He was brought to a temple as an infant. When he saw the Buddha, his eyebrows and eyelashes moved with joy, which everyone found extraordinary. At the age of eighteen, he passed the test of reciting the Lotus Sutra and was ordained. He went to Daci Temple in Chengdu to study the scriptures and treatises, grasping their main ideas. Leaving Sichuan, he went to Mianhan and visited the chamber of Chan Master Danxia. Danxia asked, 'What is your original self before the empty aeon (kalpa)?' The master was about to answer when Danxia said, 'You are too noisy, go away for now.' One day, he climbed Mount Boyu and suddenly had a thorough awakening. He went straight back to serve Danxia. Danxia slapped him and said, 'I thought you understood.' The master joyfully bowed. The next day, Danxia ascended the Dharma hall and said, 'The sun shines on the solitary peak, making it green; the moon reflects on the cold stream. The subtle secrets of the patriarchs should not be sought in the inch of the mind.' Then he descended from the seat. The master went straight forward and said, 'Today, your ascending the seat cannot deceive me any longer.' Danxia said, 'Try to tell me what I said when I ascended the seat today.' The master remained silent for a long time. Danxia said, 'I thought you would understand it at a glance.' The master then left. Later, he traveled to Mount Wutai, went to the capital, and floated along the Bian River straight to Changlu, where he visited Chan Master Zuzhao. They immediately understood each other, and he was appointed as an attendant. After a year, he began to share the Dharma seat. Before long, Zuzhao claimed illness and retired, ordering the master to succeed him. Students came to study like returning home. At the end of the Jianyan era, the master traveled to Siming, presiding over Putuo Temple, Tianfeng Temple, and Xuefeng Temple in Min. Later, the imperial court issued an edict for him to reside at Yuwang Temple, and then he moved to Longxiang Temple in Wenzhou and Jingshan Temple in Hangzhou. Empress Dowager Cining ordered him to open the mountain and preach at Gaoting Chongguang Temple. The master ascended the Dharma hall and said, 'Under my late teacher's one slap, all my skills were exhausted. I cannot find a place to open my mouth. Are there any such carefree but not thorough people here today? If not, then each of you should put on your own bit and saddle and go your own way.' Ascending the Dharma hall, he said, 'Long silence is essential; do not rush to speak. Shakyamuni Buddha wanted to subtly show off, but unfortunately, even before leaving the womb, he was seen through.' So, what was seen through? It cannot deceive Chan Master Xuefeng. Ascending the Dharma hall, he said, 'Climbing the solitary peak, crossing the single-plank bridge, going straight like this is still where people's feet are high and low. If you see through it thoroughly, without leaving the house, your body pervades the ten directions; before entering the gate, you are always inside the house. If not, take advantage of the coolness and carry a load of firewood.' Ascending the Dharma hall, he said, 'If you can say the first sentence, you will not be deceived by the staff.'

。識得拄杖子。猶是途路中事。作么生是到地頭一句。上堂。處處覓不得。祇有一處不覓自得。且道。是那一處。良久曰。賊身已露。上堂。口邊白醭去始得。入門通身紅爛去。方知有門裡事。更須知有不出門底。乃曰。喚甚麼作門。僧問。三世諸佛向火焰里轉大法輪。還端的也無。師大笑曰。我卻疑著。曰和尚為甚麼卻疑著。師曰。野花香滿路。幽鳥不知春。問不落風彩還許轉身也無。師曰。石人行處不同功。曰向上事作么生。師曰。妙在一漚前。豈容千聖眼。僧禮拜。師曰。祇恐不恁么。師一日入廚看煮麵次。忽桶底脫。眾皆失聲曰。可惜許。師曰。桶底脫。自合歡喜。因甚麼卻煩惱。僧曰。和尚即得。師曰。灼然可惜許一桶面。問僧。你死後燒作灰撒卻了。向甚麼處去。僧便喝。師曰。好一喝。祇是不得翻款。僧又喝。師曰。公案未圓。更喝始得。僧無語。師打曰。這死漢。上堂。苔封古徑。不墮虛凝。霧鎖寒林。肯彰風要。鉤針穩密。孰云漁父棲巢。祇么承當自是平常快活。還有具透關眼底么。良久曰。直饒聞早便歸去。爭似從來不出門。上堂。乍雨乍晴。乍寒乍熱。山僧底個。山僧自知。諸人底個。諸人自說。且道。雪峰口除吃飯外。要作甚麼。問僧。琉璃殿上玉女攛梭。明甚麼邊事。曰回互不當機。師曰

【現代漢語翻譯】。認識到拄杖子的存在，仍然只是在路途中的事情。怎樣才是到達目的地的那一句呢？（師）上堂說法：到處尋找都找不到，只有一處不尋找反而自然得到。那麼，是哪一處呢？（師）停頓了很久，說：『賊身已經暴露了。』（師）上堂說法：口邊的白色黴菌去除乾淨才能有所得，入門后全身紅爛才能知道門裡的事情。更要知道有不出門的事情。於是說：『把什麼叫做門？』有僧人問：『三世諸佛在火焰里轉大法輪（指佛法如火焰般光明熾盛，能焚燒一切煩惱），是真的嗎？』師父大笑著說：『我卻懷疑著。』（僧人）說：『和尚為什麼卻懷疑著？』師父說：『野花香滿路，幽鳥不知春。』（僧人）問：『不落入風彩（不落入言語文字的表象），還允許轉身（改變觀念）嗎？』師父說：『石人行處不同功（比喻各人的修行道路和功用不同）。』（僧人）說：『向上（指追求更高境界）的事情是怎樣的？』師父說：『妙在一漚前（指真理在最初的念頭之前），豈容千聖眼（哪裡容得下千聖的眼光來評判）。』僧人禮拜。師父說：『只恐怕不是這樣。』師父有一天進入廚房，看到正在煮麵，忽然桶底脫落，眾人都失聲說：『太可惜了。』師父說：『桶底脫落，自然應該歡喜，為什麼反而煩惱呢？』僧人說：『和尚您是得道了。』師父說：『確實可惜了一桶面。』（僧人）問：『你死後燒成灰撒掉了，要到什麼地方去？』僧人便喝了一聲。師父說：『好一聲喝，只是不能翻供。』僧人又喝了一聲。師父說：『公案還沒有圓滿，再喝一聲才可以。』僧人無話可說。師父打了一下，說：『這死人。』（師）上堂說法：苔蘚封住了古老的小路，不落入虛無的凝滯；霧氣鎖住了寒冷的樹林，肯于彰顯風的要領。鉤針穩固而細密，誰說漁父在此安家？就這樣承擔下來，自然是平常的快樂。還有具備透徹關隘眼力的人嗎？（師）停頓了很久，說：『即使早早聽到就回去，怎比得上從來沒有出門。』（師）上堂說法：一會兒下雨一會兒晴，一會兒寒冷一會兒炎熱，山僧的那個（指本性），山僧自己知道。你們的那個（指本性），你們自己說。那麼，雪峰（指雪峰義存禪師）除了吃飯之外，還要做什麼呢？（僧人）問：『琉璃殿上玉女攛梭（比喻精妙的技藝或境界），明的是什麼邊事？』（僧人）說：『回互不當機（指回答不切題）。』師父說：

【English Translation】 . Recognizing the walking stick is still a matter of being on the road. What is the phrase for arriving at the destination? (The Master) ascended the platform and said: 'Searching everywhere and not finding it, there is only one place where not searching results in natural attainment.' So, what is that one place? (The Master) paused for a long time and said: 'The thief's body is already exposed.' (The Master) ascended the platform and said: 'Only by removing the white mold from the mouth can one gain something. Only by being completely red and rotten upon entering the gate can one know the affairs within the gate. Furthermore, one must know that there is a matter of not leaving the gate.' Then he said: 'What do you call the gate?' A monk asked: 'The Buddhas of the three worlds turning the great Dharma wheel (referring to the Buddha's teachings being as bright and blazing as flames, capable of burning away all afflictions) in the flames, is it true?' The Master laughed and said: 'I doubt it.' (The monk) said: 'Why does the Master doubt it?' The Master said: 'Wildflowers fill the road with fragrance, but the secluded bird does not know spring.' (The monk) asked: 'If one does not fall into the splendor of the wind (not falling into the appearance of words and writings), is it permissible to turn around (change one's views)?' The Master said: 'The stone man's actions have different merits (a metaphor for each person's path of practice and function being different).' (The monk) said: 'What is the matter of going upward (referring to pursuing a higher state)?' The Master said: 'The wonder lies before the first bubble (referring to the truth being before the first thought), how can it allow the eyes of a thousand sages (where can it allow the eyes of a thousand sages to judge)?' The monk bowed. The Master said: 'I'm just afraid it's not like that.' One day, the Master entered the kitchen and saw that noodles were being cooked. Suddenly, the bottom of the bucket fell out, and everyone exclaimed: 'What a pity!' The Master said: 'The bottom of the bucket falling out should naturally be a cause for joy, why are you troubled instead?' The monk said: 'You, Master, have attained the Way.' The Master said: 'It is indeed a pity about a bucket of noodles.' (The monk) asked: 'After you die and are burned to ashes and scattered, where will you go?' The monk then shouted. The Master said: 'Good shout, but you can't recant.' The monk shouted again. The Master said: 'The case is not yet complete, you must shout again.' The monk had nothing to say. The Master struck him and said: 'This dead man.' (The Master) ascended the platform and said: 'Moss seals the ancient path, not falling into empty stagnation; mist locks the cold forest, willing to reveal the essentials of the wind. The hook and needle are stable and meticulous, who says the fisherman makes his home here? Just take it on like this, and it is naturally ordinary happiness. Is there anyone with the eye to see through the barrier?' (The Master) paused for a long time and said: 'Even if you hear it early and go back, how can it compare to never having left the gate.' (The Master) ascended the platform and said: 'Sometimes rain, sometimes sunshine, sometimes cold, sometimes hot, the mountain monk's (referring to the original nature), the mountain monk knows it himself. Your (referring to the original nature), you say it yourselves. So, what does Xuefeng (referring to Zen Master Xuefeng Yicun) do besides eating?' (The monk) asked: 'The jade maiden weaving on the crystal palace (a metaphor for exquisite skill or realm), what kind of matter does it illuminate?' (The monk) said: 'Replying without being relevant (referring to an answer that is off-topic).' The Master said:

。還有斷續也無。曰古今不曾間。師曰。正當不曾間時如何。僧珍重便出。上堂。撼拄杖曰。看看。三千大千世界一時搖動。雲門大師即得。雪峰則不然。卓拄杖曰。三千大千世界。向甚麼處去。還會么。不得重梅雨。秧苗爭見青。上堂。幻化空身即法身。遂作舞云。見么見么。恁么見得。過橋村酒美。又作舞云。見么見么。恁么不見。隔岸野花香。上堂。還有不被玄妙污染底么。良久曰。這一點。傾四海水。已是洗脫不下。僧問。如何是空劫已前自己。師曰。白馬入蘆花。上堂。窮微喪本。體妙失宗。一句截流。淵玄及盡。是以。金針密處。不露光铓。玉線通時。潛舒異彩。雖然如是。猶是互動雙明。且道巧拙不到。作么生相委。良久曰。云蘿秀處青陰合。巖樹高低翠鎖深。上堂。轉功就位。是向去底人。玉韞荊山貴。轉位就功。是卻來底人。紅爐片雪春。功位俱轉。通身不滯。撒手亡依。石女夜登機。密室無人掃。正恁么時。絕氣息一句作么生相委。良久曰。歸根風墮葉。照盡月潭空。師終於皋亭崇光。塔于寺西華桐嵨。謚悟空禪師。

明州天童宏智正覺禪師

隰州李氏子。母夢五臺一僧解環與。環其右臂。乃孕。遂齋戒。及生右臂特起若環狀。七歲日誦數千言。祖寂。父宗道。久參佛陀遜禪師。嘗

【現代漢語翻譯】現代漢語譯本：也沒有斷續的時候。僧人說：『自古至今不曾間斷。』禪師說：『正在不曾間斷的時候，如何？』僧人非常重視這句話，便離開了。禪師上堂說法，搖動拄杖說：『看看，三千大千世界一時搖動。』雲門大師當下就領悟了。雪峰禪師則不然，拄著拄杖說：『三千大千世界，向什麼地方去了？』你們會嗎？不得重下梅雨，否則秧苗難以見到青色。禪師上堂說法，幻化空身即是法身。』於是跳舞說：『見了嗎？見了嗎？』這樣見得，過橋村的酒很美。又跳舞說：『見了嗎？見了嗎？』這樣不見，隔岸的野花很香。禪師上堂說法，還有不被玄妙污染的嗎？』良久之後說：『這一點，即使傾盡四海之水，也洗脫不掉。』有僧人問：『如何是空劫（指世界未形成前的混沌時期）以前的自己？』禪師說：『白馬進入蘆花叢中。』禪師上堂說法，窮究細微之處會喪失根本，執著于玄妙會失去宗旨。一句話截斷河流，深奧玄妙之處也窮盡了。因此，金針縫製細密之處，不露出光芒；玉線貫通之時，悄然舒展出奇異的光彩。雖然如此，仍然是互動輝映。那麼，如何分辨巧妙與笨拙呢？』良久之後說：『雲霧繚繞之處，青翠的樹陰合攏；山巖上的樹木高低錯落，被翠綠深深地鎖住。』禪師上堂說法，轉變功用而安於本位，是趨向目標的人，如同美玉蘊藏在荊山之中而顯得珍貴；轉變本位而成就功用，是返回本源的人，如同紅爐中飄落一片雪花，預示著春天的到來。功用與本位都轉變，全身沒有滯礙，撒手放下一切依賴，如同石女在夜晚登上織布機，密室中沒有人打掃。正在這個時候，如何用一句話來表達斷絕氣息的狀態呢？』良久之後說：『歸根時風吹落葉，照耀時月亮映滿水潭。』禪師最終在皋亭崇光寺圓寂，塔建在寺西的華桐嵨。謚號悟空禪師。明州天童宏智正覺禪師是隰州李氏的兒子。他的母親夢見五臺山的一位僧人解開一個環給她，環繞在她的右臂上，於是就懷孕了。因此她開始齋戒。等到出生時，右臂特別突起，形狀像環。七歲時，每天能誦讀數千字。他的祖父寂滅，父親宗道，長期參學于佛陀遜禪師。

【English Translation】 English version: There is also no discontinuity. The monk said, 'From ancient times to the present, there has been no interruption.' The Zen master said, 'At the very moment of no interruption, what is it like?' The monk cherished these words and left. The Zen master ascended the hall and shook his staff, saying, 'Look, the three thousand great thousand worlds are shaking at once.' Zen Master Yunmen immediately understood. Zen Master Xuefeng was different. He struck his staff and said, 'Where have the three thousand great thousand worlds gone?' Do you understand? One must not have heavy plum rains, otherwise the seedlings will hardly see green. The Zen master ascended the hall and said, 'The illusory empty body is the Dharma body.' Then he danced and said, 'Do you see it? Do you see it?' Seeing it this way, the wine of Guoqiao Village is delicious. Again, he danced and said, 'Do you see it? Do you see it?' Not seeing it this way, the wildflowers on the other shore are fragrant. The Zen master ascended the hall and said, 'Is there anyone who is not contaminated by the mysterious?' After a long silence, he said, 'This point, even if the water of the four seas is poured out, cannot wash it away.' A monk asked, 'What is the self before the empty kalpa (referring to the chaotic period before the world was formed)?' The Zen master said, 'A white horse enters the reed flowers.' The Zen master ascended the hall and said, 'Exhausting the subtle loses the root, clinging to the profound loses the purpose. A word cuts off the river, and the profound mysteries are exhausted. Therefore, in the secret place of the golden needle, no light is revealed; when the jade thread is connected, it quietly unfolds its strange colors. Although it is so, it is still mutually illuminating. Then, how to distinguish skill from clumsiness?' After a long silence, he said, 'Where the clouds and vines are beautiful, the green shade merges; the trees on the rocks are high and low, deeply locked by the green.' The Zen master ascended the hall and said, 'Turning merit to position is for those who are heading towards the goal, like beautiful jade hidden in Mount Jing and appearing precious; turning position to merit is for those who are returning to the source, like a snowflake falling in a red furnace, foreshadowing the arrival of spring. Both merit and position are transformed, the whole body is without stagnation, letting go of all dependence, like a stone woman climbing onto a loom at night, with no one sweeping the secret room. At this very moment, how to express the state of severing breath in one sentence?' After a long silence, he said, 'Returning to the root, the wind blows the leaves; when illuminated, the moon fills the water pool.' The Zen master finally passed away at Chongguang Temple in Gaoting, and the pagoda was built in Huatong Yu, west of the temple. His posthumous title was Zen Master Wukong. Zen Master Hongzhi Zhengjue of Tiantong Temple in Mingzhou He was the son of the Li family in Xizhou. His mother dreamed that a monk from Mount Wutai untied a ring and gave it to her, encircling her right arm, and then she became pregnant. Therefore, she began to fast. When he was born, his right arm protruded particularly, shaped like a ring. At the age of seven, he could recite thousands of words every day. His grandfather passed away, and his father, Zongdao, studied with Zen Master Fotuoxun for a long time.

指師謂其父曰。此子道韻勝甚。非塵埃中人。茍出家必為法器。十一得度于凈明本宗。十四具戒。十八遊方。訣其祖曰。若不發明大事誓不歸矣。及至汝州香山。成枯木一見深所器重。一日聞僧誦蓮經。至父母所生眼。悉見三千界。瞥然有省。即詣丈室陳所悟。山指臺上香合曰。裡面是甚麼物。師曰。是甚麼心行。山曰。汝悟處又作么生。師以手畫一圓相呈之。復拋向后。山曰。弄泥團漢有甚麼限。師曰。錯。山曰。別見人始得。師應喏喏。即造丹霞。霞問。如何是空劫已前自己。師曰。井底蝦蟆吞卻月。三更不借夜明簾。霞曰。未在更道。師擬議。霞打一拂子曰。又道不借。師言下釋然。遂作禮。霞曰。何不道取一句。師曰。某甲今日失錢遭罪。霞曰。未暇打得你且去。霞領大洪。師掌箋記。後命首眾。得法者已數人。四年過圓通。時真歇初住長蘆。遣僧邀至。眾出迎見其衣舄穿弊。且易之。真歇俾侍者易以新履。師卻曰。吾為鞋來邪。眾聞心服。懇求說法。居第一座六年。出住泗州普照。次補太平圓通能仁。及長蘆天童。屋廬湫隘。師至創辟一新。衲子爭集。上堂。黃閣簾垂。誰傳家信。紫羅帳合。暗撒真珠。正恁么時。視聽有所不到。言詮有所不及。如何通得個訊息去。夢迴夜色依俙曉。笑指家風爛熳春。上堂

【現代漢語翻譯】現代漢語譯本：指師對他的父親說：『這孩子在佛法上的根器非常深厚，不是凡俗之人。如果出家，必定能成為弘揚佛法的棟樑之材。』他十一歲時在凈明本宗剃度出家，十四歲受具足戒，十八歲開始遊歷四方。臨行前，他告別他的祖父說：『如果不能徹悟人生大事，誓不返回。』後來他到了汝州香山，成枯木禪師一見之下就非常器重他。一天，他聽到僧人誦讀《法華經》，當聽到『父母所生眼，悉見三千界』時，忽然有所領悟。於是他去丈室向成枯木禪師陳述自己所悟到的道理。成枯木禪師指著臺上的香盒問：『這裡面是什麼東西？』指師回答說：『是什麼樣的心行？』成枯木禪師說：『你所悟到的地方又是怎樣的？』指師用手在空中畫了一個圓圈，然後又把它拋向身後。成枯木禪師說：『你這個玩弄泥團的傢伙，有什麼出息？』指師說：『錯了。』成枯木禪師說：『要得到別人的印證才可以。』指師應聲說：『是，是。』之後，指師去拜訪丹霞禪師。丹霞禪師問：『如何是空劫以前的自己？』指師回答說：『井底的蛤蟆吞掉了月亮，三更時分也不需要夜明簾。』丹霞禪師說：『還沒有說到點子上，再說一遍。』指師猶豫不決。丹霞禪師用拂子打了他一下，說：『又說不需要。』指師當下就開悟了，於是向丹霞禪師作禮。丹霞禪師說：『為什麼不說一句？』指師說：『我今天丟了錢，又遭了罪。』丹霞禪師說：『沒空打你，先走吧。』指師領眾在大洪寺，負責掌管箋記。後來被任命為首座。得到他傳法的已經有好幾個人了。四年後，他路過圓通寺。當時，真歇禪師剛開始住持長蘆寺，派僧人邀請指師前去。眾人出來迎接，看到指師的衣服鞋子都破舊不堪，就想給他換新的。真歇禪師讓侍者拿來新鞋給指師換上，指師卻說：『我是爲了鞋子來的嗎？』眾人聽了，心悅誠服。懇求指師說法。指師在長蘆寺的第一座住了六年。之後，他出任泗州普照寺的住持，接著又先後擔任太平圓通寺和能仁寺的住持，最後擔任長蘆天童寺的住持。由於寺廟的房屋狹小破舊，指師到任后，進行了徹底的翻新。僧人們爭相前來。指師上堂說法時說：『黃閣的簾子垂下來，誰來傳遞家信？紫羅帳合上，暗中撒下珍珠。正在這個時候，視聽有所不能及，言語有所不能表達。如何才能通達這個訊息呢？夢醒時分，夜色依稀，笑著指出家風，如爛漫的春色。』指師上堂說法。

【English Translation】 English version: The master's instructor said to his father, 'This child's affinity for the Dao is exceedingly profound. He is not a person of the mundane world. If he were to leave home, he would surely become a vessel of the Dharma.' At the age of eleven, he was tonsured at the Jingming Benzong (Pure Bright Original Sect). At fourteen, he received the full precepts. At eighteen, he traveled to various places. He bid farewell to his grandfather, saying, 'If I do not realize the great matter, I vow not to return.' Later, he arrived at Xiangshan (Fragrant Mountain) in Ruzhou, where Chan Master Cheng Kumu (Complete Withered Tree) greatly valued him upon their first meeting. One day, he heard a monk reciting the Lotus Sutra, and when he reached the line 'The eyes born of parents see the three thousand worlds in their entirety,' he suddenly had an awakening. He immediately went to the abbot's room to present his understanding. Cheng Kumu pointed to a censer on the platform and asked, 'What is inside this?' The master replied, 'What kind of mental activity is it?' Cheng Kumu said, 'How is your awakened place?' The master drew a circle in the air with his hand and then threw it behind him. Cheng Kumu said, 'What limit is there to you, a fellow playing with mud balls?' The master said, 'Wrong.' Cheng Kumu said, 'You must have the confirmation of another.' The master responded, 'Yes, yes.' Then, the master visited Danxia (Red Cloud). Danxia asked, 'What is your original self before the empty aeon?' The master replied, 'A toad at the bottom of a well swallows the moon; at the third watch of the night, there is no need for a night-shining curtain.' Danxia said, 'Not yet on the mark, say it again.' The master hesitated. Danxia struck him with a whisk and said, 'You said there was no need!' The master was immediately enlightened and made obeisance. Danxia said, 'Why not say a phrase?' The master said, 'I have lost money and suffered punishment today.' Danxia said, 'I don't have time to hit you, go now.' The master led the assembly at Dahong (Great Flood) Monastery, where he was in charge of documents. Later, he was appointed as the head of the assembly. Several people had already received the Dharma from him. Four years later, he passed by Yuantong (Complete Penetration) Monastery. At that time, Chan Master Zhenxie (True Rest) had just begun to reside at Changlu (Long Reed) Monastery and sent a monk to invite the master to come. The assembly came out to greet him and saw that his clothes and shoes were worn and tattered, and they wanted to replace them. Zhenxie ordered an attendant to bring new shoes for the master to change into, but the master refused, saying, 'Did I come for the shoes?' The assembly was sincerely convinced upon hearing this. They earnestly requested the master to expound the Dharma. The master resided in the first seat at Changlu Monastery for six years. After that, he took over as abbot of Puzhao (Universal Illumination) Monastery in Sizhou, and then successively served as abbot of Taiping Yuantong (Great Peace Complete Penetration) Monastery and Nengren (Capable Benevolence) Monastery, and finally as abbot of Changlu Tiantong (Long Reed Heavenly Child) Monastery. Because the monastery buildings were cramped and dilapidated, the master completely renovated them after taking office. Monks flocked to him. When the master ascended the Dharma hall, he said, 'The curtains of the Huangge (Yellow Pavilion) hang down, who will transmit the family message? The purple silk tent is closed, secretly scattering pearls. At just this moment, sight and hearing cannot reach, and words cannot express. How can one penetrate this message? Awakening from a dream, the night colors are faint, smiling and pointing to the family style, like a riot of spring colors.' The master ascended the Dharma hall.

。心不能緣。口不能議。直饒退步荷擔。切忌當頭觸諱。風月寒清古渡頭。夜船撥轉琉璃地。上堂。空劫有真宗。聲前問己躬。赤窮新活計。清白舊家風。的的三乘外。寥寥一印中。卻來行異類。萬派自朝東。上堂。今日是釋迦老子降誕之辰。長蘆不解說禪。與諸人畫個樣子。祇如在摩耶胎時。作么生。以拂子畫此[○@●]相曰。祇如以清凈水。浴金色身時。又作么生。復畫此[○@水]相曰。祇如周行七步。目顧四方指天指地。成道說法。神通變化。智慧辯才。四十九年。三百餘會。說青道黃。指東畫西。入般涅槃時。又作么生。乃畫此⊕相。復曰。若是具眼衲僧必也相許。其或未然。一一歷過始得。上堂。僧問。如何是向去底人。師曰。白雲投壑盡。青嶂倚空高。曰如何是卻來底人。師曰。滿頭白髮離巖谷。半夜穿云入市廛。曰如何是不來不去底人。師曰。石女喚回三界夢。木人坐斷六門機。乃曰。句里明宗則易。宗中辨的則難。良久曰。還會么。凍雞未報家林曉。隱隱行人過雪山。僧問。一絲不著時如何。師曰。合同船子並頭行。曰。其中事作么生。師曰。快刀快斧斫不入。問布袋頭開時如何。師曰。一任填溝塞壑。問清虛之理。畢竟無身時如何。師曰。文彩未痕初。訊息難傳際。曰一步密移玄路轉。通身放

【現代漢語翻譯】現代漢語譯本心不能思慮，口不能議論。即使退一步承擔責任，也要切記不要正面觸犯禁忌。風清月冷的古老渡口，夜船劃破平靜的水面，如同行駛在琉璃地上。

上堂說法：空劫（指世界未形成前的混沌時期）自有真宗（真正的宗旨），在音聲之前就要反問自己。赤貧之中有新的生活，清白是本來的家風。遠遠超越三乘之法（聲聞乘、緣覺乘、菩薩乘），微妙之處在於一印之中（直指人心，見性成佛）。卻又來行使不同的方法，萬千支流自然朝向東方。

上堂說法：今天是釋迦老子（釋迦牟尼佛）降生的日子。長蘆（地名，此處指說法者自己）不擅長說禪，與各位畫個樣子。比如在摩耶（摩耶夫人，釋迦牟尼佛的母親）胎中時，是什麼樣子？（用拂塵畫一個[○@●]相）比如用清凈的水，沐浴金色身體時，又是什麼樣子？（又畫一個[○@水]相）比如周行七步，目光顧視四方，指天指地，成道說法，神通變化，智慧辯才，四十九年，三百餘次法會，說青道黃，指東畫西，入般涅槃（佛教指修行者死亡）時，又是什麼樣子？（乃畫此⊕相）又說：如果是具有慧眼的僧人，必定會認可。如果不是這樣，就要一一經歷才能明白。

上堂說法：有僧人問：如何是向前去的人？師父說：白雲投入山谷消失，青色的山峰高聳入雲。僧人問：如何是返回來的人？師父說：滿頭白髮離開山間的巖洞，半夜穿過雲層進入市井。僧人問：如何是不來不去的人？師父說：石頭女子喚醒三界的夢幻，木頭人截斷六根的機能。

於是說：在語句中明白宗旨容易，在宗旨中辨別清楚則難。停頓片刻說：明白了嗎？寒冷的雞尚未報曉家中的樹林，隱約有行人走過雪山。

僧人問：一絲不掛時如何？師父說：如同船工並排劃船。僧人問：其中的事情如何？師父說：快刀快斧也砍不進去。問：布袋打開時如何？師父說：任憑它填滿山溝堵塞山谷。問：清虛的道理，畢竟沒有身體時如何？師父說：文采尚未顯露，訊息難以傳達。說：一步緊密移動，玄妙的道路轉變，全身放鬆

【English Translation】 English version The mind cannot conceive, the mouth cannot discuss. Even if you step back and take on the burden, be sure not to directly violate the taboo. At the ancient ferry crossing, where the wind and moon are cold and clear, the night boat turns, as if sailing on a land of lapis lazuli.

Ascending the hall: In the empty eon (referring to the chaotic period before the formation of the world), there is a true essence. Before sound arises, question yourself. In utter poverty, there is a new life. Purity is the original family tradition. Far beyond the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), the subtlety lies within a single seal (directly pointing to the human mind, seeing one's nature and becoming a Buddha). Yet, different methods are employed, and myriad streams naturally flow eastward.

Ascending the hall: Today is the day of Śākyamuni Buddha's (Śākyamuni) birth. Changlu (place name, here referring to the speaker himself) is not skilled at speaking Zen, so I will draw a picture for you all. For example, when he was in the womb of Māyā (Queen Māyā, Śākyamuni Buddha's mother), what was it like? (Using the whisk, he draws this [○@●] symbol) For example, when using pure water to bathe the golden body, what is it like? (He draws this [○@water] symbol again) For example, walking seven steps, looking in all four directions, pointing to the sky and pointing to the earth, attaining enlightenment and teaching the Dharma, with supernatural powers and transformations, wisdom and eloquence, for forty-nine years, in over three hundred assemblies, speaking of blue and yellow, pointing east and drawing west, when entering Parinirvana (Buddhism refers to the death of a practitioner), what is it like? (Then he draws this ⊕ symbol) He also says: If it is a monk with discerning eyes, he will surely agree. If not, one must experience it all to understand.

Ascending the hall: A monk asked: What is a person who is going forward? The master said: White clouds disappear into the valleys, and green peaks stand tall against the sky. The monk asked: What is a person who is returning? The master said: White hair covers the head as he leaves the mountain caves, and in the middle of the night, he passes through the clouds and enters the marketplace. The monk asked: What is a person who neither comes nor goes? The master said: The stone woman awakens the dreams of the three realms, and the wooden man cuts off the functions of the six senses.

Then he said: It is easy to understand the principle in words, but it is difficult to discern it clearly in the principle. After a moment of silence, he said: Do you understand? The cold rooster has not yet announced the dawn in the home forest, and faintly, travelers pass over the snowy mountains.

A monk asked: What is it like when not a single thread is attached? The master said: Like boatmen rowing side by side. The monk asked: What is the matter within it? The master said: A sharp knife and a quick axe cannot cut through it. Asked: What is it like when the bag opens? The master said: Let it fill the ditches and block the valleys. Asked: What about the principle of pure emptiness, when there is ultimately no body? The master said: The patterns have not yet appeared, and the message is difficult to convey. Said: With each close step, the mysterious path turns, and the whole body relaxes.

下劫壺空。師曰。誕生就父時。合體無遺照。曰理既如是。事作么生。師曰。歷歷才回分化事。十方機應又何妨。曰恁么則塵塵皆現本來身去也。師曰。透一切色。超一切心。曰如理如事又作么生。師曰。路逢死蛇莫打殺。無底籃子盛將歸。曰入市能長嘯。歸家著短衫。師曰。木人嶺上歌。石女溪邊舞。上堂。諸禪德吞盡三世佛底人。為甚麼開口不得。照破四天下底人。為甚麼閤眼不得。許多病痛。與你一時拈卻了也。且作么生得十成通暢去。還會么。擘開華岳連天色。放出黃河到海聲。師住持以來。受無貪。而施無厭。歲艱食竭。己有及贍眾之餘。賴全活者數萬。日常過午不食。紹興丁丑九月。謁郡僚及檀度。次謁越帥趙公令詪。與之言別。十月七日還山。翌日辰巳間。沐浴更衣端坐。告眾顧侍僧。索筆作書。遺育王大慧禪師請主後事。仍書偈曰。夢幻空花。六十七年。白鳥湮沒。秋水連天。擲筆而逝。龕留七日。顏貌如生。奉全軀塔于東谷。謚宏智。塔名妙光。

隨州大洪慧照慶預禪師

上堂。進一步踐他國王水草。退一步踏他祖父田園。不進不退。正在死水中。還有出身之路也無。蕭騷晚籟松釵短。游漾春風柳線長。上堂。舉船子囑夾山曰。直須藏身處無軌跡。無軌跡處莫藏身。吾在藥山三十年。

【現代漢語翻譯】現代漢語譯本下劫壺空（下一個劫難來臨時，世界空無一物）。師曰：誕生就父時（當你出生依附於父親時），合體無遺照（整個身體完全融合，沒有一絲遺漏的照見）。曰：理既如是（既然道理是這樣），事作么生（事又該如何呢）？師曰：歷歷才回分化事（清清楚楚地經歷著迴歸分化的過程），十方機應又何妨（十方世界的機緣感應又有什麼妨礙呢）？曰：恁么則塵塵皆現本來身去也（這樣說來，那麼每一粒塵埃都顯現出本來的面目了）？師曰：透一切色（穿透一切色相），超一切心（超越一切心念）。曰：如理如事又作么生（符合道理又符合事物本身又該如何呢）？師曰：路逢死蛇莫打殺（路上遇到死蛇不要打死它），無底籃子盛將歸（用沒有底的籃子把它盛回家）。曰：入市能長嘯（進入市井能夠長嘯），歸家著短衫（回到家就穿上短衫）。師曰：木人嶺上歌（木頭人在山嶺上唱歌），石女溪邊舞（石頭女子在溪邊跳舞）。上堂。諸禪德吞盡三世佛底人（各位禪師，吞盡過去、現在、未來三世諸佛的人），為甚麼開口不得（為什麼不能開口說話）？照破四天下底人（照亮整個世界的人），為甚麼閤眼不得（為什麼不能閉上眼睛）？許多病痛（這麼多的毛病），與你一時拈卻了也（我一時都給你們去除了）。且作么生得十成通暢去（怎樣才能達到十分通暢的境界呢）？還會么（明白嗎）？擘開華岳連天色（劈開華山，連線著天空的顏色），放出黃河到海聲（放出黃河奔騰入海的聲音）。師住持以來（自從我主持寺院以來），受無貪（接受供養沒有貪婪），而施無厭（佈施沒有厭倦）。歲艱食竭（年成不好，糧食匱乏），己有及贍眾之餘（自己有的都用來贍養大眾），賴全活者數萬（依靠我而得以活命的有數萬人）。日常過午不食（我每天過了中午就不再吃飯）。紹興丁丑九月（紹興丁丑年九月），謁郡僚及檀度（拜訪地方官員和施主），次謁越帥趙公令詪（接著拜訪越州長官趙公令詪），與之言別（向他們告別）。十月七日還山（十月七日返回寺院）。翌日辰巳間（第二天辰時到巳時之間），沐浴更衣端坐（沐浴更衣，端正坐好），告眾顧侍僧（告訴各位照顧我的侍者），索筆作書（索要筆墨寫字），遺育王大慧禪師請主後事（留下書信給育王寺的大慧禪師，請他主持後事）。仍書偈曰（還寫下偈語說）：夢幻空花（夢幻空花），六十七年（六十七年）。白鳥湮沒（白鳥消失在煙霧中），秋水連天（秋天的水面連線著天空）。擲筆而逝（扔下筆去世了）。龕留七日（遺體在龕中停放了七天），顏貌如生（容顏如同活著一樣）。奉全軀塔于東谷（將全身舍利塔安放在東谷），謚宏智（謚號為宏智），塔名妙光（塔名為妙光）。隨州大洪慧照慶預禪師上堂。進一步踐他國王水草（進一步踐踏他國王的水草），退一步踏他祖父田園（退一步踐踏他祖父的田園）。不進不退（不進不退），正在死水中（正處在死水中）。還有出身之路也無（還有出路嗎）？蕭騷晚籟松釵短（蕭瑟的晚風吹動松枝，松針很短），游漾春風柳線長（盪漾的春風吹拂柳條，柳條很長）。上堂。舉船子囑夾山曰（舉船子告誡夾山說）：直須藏身處無軌跡（必須在藏身的地方沒有軌跡），無軌跡處莫藏身（沒有軌跡的地方不要藏身）。吾在藥山三十年（我在藥山三十年）。

【English Translation】 English version The kalpa of emptiness in a pot (When the next kalpa arrives, the world will be empty). The Master said: 'When born and relying on the father, the whole body merges without any omission in the illumination.' Someone asked: 'Since the principle is like this, how should things be done?' The Master said: 'Clearly experiencing the matter of returning to differentiation, what harm is there in the responses of the ten directions?' Someone asked: 'If that's the case, then every dust particle manifests the original body?' The Master said: 'Penetrate all forms, transcend all minds.' Someone asked: 'How about being in accordance with principle and in accordance with things?' The Master said: 'If you meet a dead snake on the road, don't kill it; put it in a bottomless basket and take it home.' Someone asked: 'Entering the market, one can let out a long whistle; returning home, one wears short clothes.' The Master said: 'A wooden man sings on the ridge, a stone woman dances by the stream.' Entering the hall: 'All you Zen practitioners who have swallowed the Buddhas of the three times (past, present, and future), why can't you open your mouths? You who illuminate the four worlds, why can't you close your eyes? All these illnesses, I have removed them for you all at once. How can you attain complete and unobstructed understanding? Do you understand? Split open Mount Hua, connecting the colors of the sky; release the Yellow River, letting its sound reach the sea.' Since the Master has been in charge of the monastery, he has received offerings without greed and given without weariness. In years of hardship and food scarcity, he used what he had to support the community, and tens of thousands relied on him for survival. He did not eat after noon every day. In the ninth month of the Dingchou year of Shaoxing, he visited the local officials and patrons, and then visited Zhao Gong Lingyin, the governor of Yuezhou, to say goodbye. On the seventh day of the tenth month, he returned to the mountain. The next day, between the hours of Chen and Si (morning hours), he bathed, changed clothes, and sat upright. He told the monks attending him to bring him a pen and paper to write a letter, entrusting Great Master Dahui of Yuwang Monastery to take charge of affairs after his death. He also wrote a verse, saying: 'Dreamlike illusions and empty flowers, sixty-seven years. White birds disappear into the mist, autumn waters connect with the sky.' He threw down the pen and passed away. His body was kept in a niche for seven days, and his face looked as if he were alive. His complete body stupa was placed in the East Valley, and he was given the posthumous title of Hongzhi, and the stupa was named Miaoguang. Zen Master Qingyu of Dahong Huizhao Monastery in Suizhou Entering the hall: 'Taking a step forward, one treads on the water and grass of another king's land; taking a step back, one treads on the fields and gardens of one's ancestors. Neither advancing nor retreating, one is in dead water. Is there a way out? The rustling of the evening breeze through the pine needles is short; the swaying of the spring breeze through the willow branches is long.' Entering the hall: 'Citing the Boatman's words to Jiashan: 'You must hide yourself where there are no traces; where there are no traces, do not hide yourself.' I have been at Yaoshan for thirty years.'

祇明此事。今時人為甚麼卻造次。丹山無綵鳳。寶殿不留冠。有時憨。有時癡。非我途中爭得知。

處州治平湡禪師

上堂。優遊實際妙明家。轉步移身指落霞。無限白雲猶不見。夜乘明月出蘆花。

凈因成禪師法嗣

臺州天封子歸禪師

上堂。卓拄杖一下。召大眾曰。八萬四千法門。八字打開了也。見得么。金鳳夜棲無影樹。峰巒才露海云遮。

太平州吉祥法宣禪師

僧問。如何是祖師西來意。師曰。久旱無甘雨。田中稻穗枯。曰意旨如何。師曰。今年米價貴。容易莫嫌粗。

臺州護國守昌禪師

上堂。拈拄杖卓曰。三十六旬之開始。七十二候之起元。萬邦迎和氣之時。東帝布產生之令。直得天垂瑞彩。地擁貞祥。微微細雨洗寒空。淡淡春光籠野色。可謂。應時納祐慶無不宜。盡大地人皆添一歲。敢問諸人。且道那一人年多少。良久曰。千歲老兒顏似玉。萬年童子鬢如絲。

鄧州丹霞普月禪師

上堂。威音已前。誰當辨的。然燈已后。孰是知音。直饒那畔承當。未免打作兩橛。縱向這邊行履。也應未得十全。良由杜口毗耶。已是天機漏泄。任使掩室摩竭。終須縫罅離披。休云體露真常。直是純清絕點。說甚面板脫落。自然獨運孤明。雖然似此

【現代漢語翻譯】現代漢語譯本明白這件事。現在的人為什麼這樣輕率？丹山沒有綵鳳棲息，寶殿不留達官的帽子。有時天真，有時癡傻，不是我親身經歷怎麼會知道？

處州治平湡禪師

上堂說法：悠然自得地處於實際妙明之家，轉身邁步都指向落霞。無邊的白雲也看不見，夜晚乘著明月從蘆葦花中出來。

凈因成禪師的法嗣

臺州天封子歸禪師

上堂說法：拿起拄杖敲一下，告訴大家說：八萬四千法門，用『八』字打開了。明白了嗎？金鳳夜晚棲息在沒有影子的樹上，山峰才露出一點就被海上的云遮蓋了。

太平州吉祥法宣禪師

僧人問：什麼是祖師西來意（Bodhidharma's intention in coming from the West）？禪師說：長期乾旱沒有甘雨，田里的稻穗都枯萎了。僧人說：那意旨是什麼？禪師說：今年米價貴，不要嫌棄粗糧。

臺州護國守昌禪師

上堂說法：拿起拄杖敲一下說：三十六旬的開始，七十二候的起點，萬國迎接祥和之氣的時候，東帝發佈產生萬物的命令。使得天空垂下吉祥的彩霞，大地擁有堅貞的祥瑞。微微細雨洗凈寒冷的天空，淡淡春光籠罩著郊外的景色。可以說是：應時承受福佑，沒有什麼不適宜的。整個大地的人都增加了一歲。請問各位，那麼這個人多少歲了？停頓了很久說：千歲老人的容顏像玉一樣，萬年童子的鬢髮像絲一樣。

鄧州丹霞普月禪師

上堂說法：威音王佛（Vipaśyin Buddha）以前，誰能辨別清楚？燃燈佛（Dīpankara Buddha）以後，誰是真正的知音？即使在那邊承擔，也免不了被打成兩截。縱然在這邊修行，也應該不能十全十美。正因為維摩詰（Vimalakirti）閉口不言，已經是天機泄漏。任憑摩訶迦葉（Mahākāśyapa）掩室靜坐，終究會有縫隙和破綻。不要說體露真常，就是純粹清凈沒有一點瑕疵。說什麼面板脫落，自然獨自執行，光明無比。雖然像這樣

【English Translation】 English version Understand this matter clearly. Why are people so rash nowadays? The vermilion mountain has no colorful phoenixes, and the treasure hall does not keep officials' hats. Sometimes innocent, sometimes foolish. How could one know without experiencing it oneself?

Chan Master Zhi Ping Yu of Chuzhou

Entering the hall: Leisurely dwelling in the actual and wonderfully bright home, turning and stepping all point to the setting sun. Boundless white clouds are still unseen, at night riding the bright moon emerges from the reed flowers.

Dharma successor of Chan Master Jingyin Cheng

Chan Master Zigui of Tianfeng Temple in Taizhou

Entering the hall: Strikes the staff once. Calls to the assembly, saying: The eighty-four thousand Dharma gates are opened with the character 'eight'. Do you see it? The golden phoenix roosts at night on a shadowless tree, the mountain peaks are just revealed before being covered by sea clouds.

Chan Master Faxuan of Jixiang Temple in Taiping Prefecture

A monk asked: What is the meaning of Bodhidharma's intention in coming from the West? The Master said: A long drought without sweet rain, the rice ears in the fields are withered. The monk said: What is the meaning of that? The Master said: This year the price of rice is expensive, don't dislike coarse grains.

Chan Master Shouchang of Huguo Temple in Taizhou

Entering the hall: Raises the staff and strikes it, saying: The beginning of the thirty-six decans, the origin of the seventy-two pentads, the time when all nations welcome harmonious energy, the Eastern Emperor issues the decree of generating life. It causes the sky to hang down auspicious colors, and the earth to possess steadfast auspiciousness. The fine drizzle washes the cold sky, and the faint spring light envelops the colors of the wilderness. It can be said: Responding to the time and receiving blessings, nothing is unsuitable. All the people on the entire earth add one year to their age. May I ask everyone, how old is that person? After a long pause, he said: The thousand-year-old man's face is like jade, the ten-thousand-year-old child's temples are like silk.

Chan Master Puyue of Danxia Temple in Dengzhou

Entering the hall: Before Vipaśyin Buddha, who can clearly distinguish? After Dīpankara Buddha, who is the true confidant? Even if one undertakes on that side, one cannot avoid being cut into two pieces. Even if one practices on this side, one should not attain perfection. Precisely because Vimalakirti keeps his mouth shut, it is already a leakage of heavenly secrets. Even if Mahākāśyapa sits quietly in a closed room, there will eventually be cracks and flaws. Do not speak of the body revealing true constancy, it is purely clear and without any blemish. What is said about the skin falling off, naturally operates alone, incomparably bright. Although like this

新鮮。未稱衲僧意氣。直得。五眼齊開。三光洞啟。從此竿頭絲線。自然不犯波瀾。須明轉位回機。方解入廛垂手。所以道。任使板齒生毛。莫教眼睛顧著。認著則空花繚亂。言之則語路參差。既然如是。敢問諸人。不犯鋒铓一句。作么生道。良久曰。半夜烏龜眼豁開。萬象曉來都一色。

東京妙慧尼慧光凈智禪師

上堂。舉趙州勘婆話。乃曰。趙州舌頭連天。老婆眉光覆地。分明勘破歸來。無限平人瞌睡。

寶峰照禪師法嗣

江州圓通青谷真際德止禪師

金紫徐閎中之季子也。世居歷陽。師雙瞳紺碧。神光射人。十歲未知書。多喜睡。其父目為懵然子。暨成童強記過人。學文有奇語。弱冠夢異僧。授四句偈。已而有以南安巖主像遺之者。即傍所載聰明偈。自是持念不忘。后五年隨金紫將漕西洛。一夕忽大悟。連作數偈。一曰。不因言句不因人。不因物色不因聲。夜半吹燈方就枕。忽然這裡已天明。每嘯歌自若。眾莫測之。乃力求出家。父弗許。欲以官授之。師曰。某方將脫世網。不著三界。豈復刺頭于利名中邪。請移授從兄玨。遂祝髮受具。未數載名振京師。宣和三年春。徽宗皇帝賜號真際。俾居圓通。上堂。山僧二十年前。兩目皆盲。了無所睹。唯是聞人說道。青天之上有大日輪

【現代漢語翻譯】現代漢語譯本：新鮮。未稱衲僧（指僧人）意氣。真好。五眼（指肉眼、天眼、慧眼、法眼、佛眼）齊開。三光（指日、月、星）洞徹開啟。從此竿頭絲線，自然不犯波瀾。須明白轉變位置，迴轉機鋒，方能理解入世垂手（指菩薩以慈悲心入世度化眾生）。所以說，任憑板齒（指牙齒）生毛，也不要眼睛執著于外物。執著了就會空花繚亂，說出來就會語路參差。既然如此，敢問各位，不落入言語文字的鋒芒一句，該怎麼說？良久后說：半夜烏龜眼豁然睜開，萬象曉來都呈現一樣的顏色。

東京妙慧尼慧光凈智禪師

上堂說法。舉趙州（指趙州從諗禪師）勘婆（指老婆子）的話頭。於是說，趙州禪師的舌頭能說到天邊，老婆子的眉光能覆蓋大地。分明勘破歸來，可惜無數平庸之人還在瞌睡。

寶峰照禪師法嗣

江州圓通青谷真際德止禪師

是金紫徐閎中的小兒子。世代居住在歷陽。禪師雙眼瞳孔呈紺碧色，神光照人。十歲時還不識字，大多喜歡睡覺。他的父親認為他是個懵懂無知的人。等到長大成人後，記憶力超群。學習文章有過人之處。二十歲左右夢見奇異的僧人，傳授四句偈語。不久後有人把南安巖主（指僧人）的畫像送給他，畫像旁邊寫著聰明偈。從此他持念不忘。五年後跟隨金紫將要到西洛去。一天晚上忽然大悟。連續作了幾首偈語。其中一首說：不憑藉言語，不憑藉人，不憑藉物色，不憑藉聲音。半夜吹燈剛剛要睡覺，忽然這裡已經天亮了。他常常嘯歌自如，眾人無法理解他。於是極力要求出家。他的父親不允許。想用官職授予他。禪師說：我正要擺脫世俗的束縛，不執著於三界（指欲界、色界、無色界），怎麼會再把頭刺進利名之中呢？請把官職授予我的堂兄徐玨吧。於是剃髮出家受具足戒。沒幾年名聲就傳遍京師。宣和三年春天，徽宗皇帝賜號真際，讓他住在圓通寺。上堂說法。山僧二十年前，兩眼都是瞎的，什麼都看不見。只是聽人說，青天之上有一輪大太陽。

【English Translation】 English version: Fresh. Not conforming to the temperament of a nās (monk). Excellent. The five eyes (pañcacakṣu: flesh eye, heavenly eye, wisdom eye, dharma eye, Buddha eye) open simultaneously. The three lights (sun, moon, and stars) thoroughly illuminate. From this point on, the thread on the pole naturally avoids waves. One must understand the turning of position and the returning of the opportunity to comprehend entering the world and extending a helping hand (referring to Bodhisattvas entering the world with compassion to liberate sentient beings). Therefore, it is said, 'Let the board teeth grow hair, but do not let the eyes be attached.' Attachment leads to bewildering illusions, and speaking of it leads to divergent paths. Since this is the case, I dare ask everyone, how does one speak a sentence that does not fall into the sharpness of words? After a long pause, he said: 'In the middle of the night, the turtle's eyes suddenly open wide, and at dawn, all phenomena appear the same color.'

Zen Master Huiguang Jingzhi, a nun of Miaohui Temple in Tokyo

Ascending the hall to preach. He cited the story of Zhaozhou (Zen Master Zhaozhou Congshen) examining the old woman. Thereupon, he said, 'Zhaozhou's tongue can reach the heavens, and the old woman's eyebrow light covers the earth. Clearly discerning and returning, it is a pity that countless ordinary people are still dozing off.'

Dharma Successor of Zen Master Zhaozhao of Baofeng

Zen Master Dezhi of Qinggu Yuantong in Jiangzhou

He was the youngest son of Xu Hongzhong of Jinzi. His family had lived in Liyang for generations. The Zen master's pupils were dark blue, and his divine light shone upon people. At the age of ten, he was still illiterate and mostly liked to sleep. His father considered him an ignorant child. When he grew up, his memory was outstanding. He had extraordinary talent in learning literature. Around the age of twenty, he dreamed of a strange monk who imparted a four-line verse. Soon after, someone gave him a portrait of the master of Nanan Rock (referring to a monk), with a verse of intelligence written beside it. From then on, he recited it without forgetting. Five years later, he followed Jinzi on his way to Xiluo. One night, he suddenly had a great enlightenment. He composed several verses in succession. One of them said: 'Not relying on words, not relying on people, not relying on objects, not relying on sounds. Just as I was about to sleep after blowing out the lamp in the middle of the night, suddenly it was already dawn here.' He often sang freely, and the people could not understand him. Thereupon, he earnestly requested to leave home. His father did not allow it. He wanted to grant him an official position. The Zen master said, 'I am about to escape the bonds of the world, not attached to the three realms (desire realm, form realm, formless realm), how could I pierce my head into fame and gain again? Please grant the official position to my cousin Xu Jue.' Thereupon, he shaved his head and received the full precepts. In a few years, his name spread throughout the capital. In the spring of the third year of Xuanhe, Emperor Huizong bestowed the title 'Zhenji' and had him reside in Yuantong Temple. Ascending the hall to preach. Twenty years ago, this mountain monk's eyes were blind, and he could see nothing. I only heard people say that there is a great sun wheel above the blue sky.'

。照三千大千世界。無有不遍之處。籌䇿萬端終不能見。二十年後。眼光漸開。又值天色連陰。濃雲亂涌。四方觀察。上下推窮。見云行時。便於行處作計較。見云住時。便於住處立個窠臼。正如是間。忽遇著個多知漢問。道莫是要見日輪么。何不向高山頂上去。山僧卻徴他道。那裡是高山頂上。他道紅塵不到處是。諸仁者好個端的訊息。還會么。長連床上佛陀耶。上堂。昨夜黃面瞿曇。將三千大千世界來。一口吞盡。如人飲湯水。軌跡不留。應時消散。當爾時。諸大菩薩聲聞羅漢。及與一切眾生。盡皆不覺不知。唯有文殊普賢瞥然覷見。雖然得見。渺渺茫茫。恰似向大洋海里頭出頭沒。諸人且道。是甚麼訊息。若也檢點得破。許他頂門上具一隻眼。示寂阇維。煙氣所及悉成設利。塔司空山。分窆疊石原。

臺州真如道會禪師

上堂。空劫中事。自肯承當。日用全彰。有何滲漏。正好歸家穩坐。任他雪覆青山。不留元字掛懷。誰顧波翻水面。且道。正不立玄。偏不附物。一句如何舉似。機絲不掛梭頭事。文彩縱橫意自殊。

興國軍智通大死翁景深禪師

臺州王氏子。自幼不群。年十八。依廣度院德芝披剃。始謁凈慈象禪師。一日聞象曰。思而知。慮而解。皆鬼家活計。興不自遏。遂往寶峰求

【現代漢語翻譯】現代漢語譯本：照亮三千大千世界（一個佛教宇宙學概念，指包含無數個世界的巨大宇宙），沒有哪個地方沒有照到。想盡各種辦法也終究不能見到（真理）。二十年後，眼光漸漸打開。又遇到天色連日陰沉，濃厚的雲彩翻滾涌動。四處觀察，上下探究，看見雲彩移動時，就在移動的地方打主意；看見雲彩停止時，就在停止的地方設立目標。正在這個時候，忽然遇到一個自以為聰明的人問：『莫非是想要見到太陽嗎？為什麼不向高山頂上去？』山僧卻反問他道：『哪裡是高山頂上？』他回答說：『紅塵（世俗）不到的地方就是。』各位仁者，這是個很好的訊息，明白了嗎？長連床上（禪堂中的長條座位）的佛陀耶（Buddha）。上堂（禪宗用語，指禪師登上法座說法）。昨夜黃面瞿曇（釋迦牟尼佛的別稱），將三千大千世界（佛教宇宙學概念）一口吞盡，就像人喝湯一樣，軌跡不留，應時消散。當時，各位大菩薩、聲聞羅漢（佛教修行者），以及一切眾生，全都不知道不覺察。只有文殊（Manjusri，智慧的象徵）和普賢（Samantabhadra，行動的象徵）稍微看見了一點。雖然得見，卻渺渺茫茫，恰似在大海里時隱時現。各位，且說這是什麼訊息？如果能夠看破，就允許他頭頂上長一隻眼睛。示寂（僧人去世的婉稱），荼毗（火葬），煙氣所及之處都變成了舍利（佛教聖物）。在司空山建塔，在疊石原分葬。臺州真如道會禪師上堂。空劫（佛教時間概念，指極長的時間）中的事情，自己肯承擔，日常運用完全彰顯，有什麼遺漏？正好回家安穩地坐著，任憑雪覆蓋青山。不留下一個字掛在心上，誰去顧及波浪翻滾的水面。且說，正不立玄（不執著于玄妙），偏不附物（不執著于外物），一句話如何說出？機絲不掛梭頭事，文彩縱橫意自殊。興國軍智通大死翁景深禪師臺州王氏之子，從小就不合羣。十八歲時，依廣度院的德芝剃度出家。開始拜見凈慈象禪師。一天，聽到象禪師說：『思而知，慮而解，都是鬼家的活計。』興致勃發，不能自已，於是前往寶峰尋求（真理）。

【English Translation】 English version: Illuminating the three thousand great thousand worlds (a Buddhist cosmological concept referring to a vast universe containing countless worlds), there is no place that is not illuminated. Exhausting all means, one ultimately cannot see (the truth). After twenty years, the vision gradually opens. Encountering days of continuous overcast skies, with thick clouds rolling and surging. Observing in all directions, exploring above and below, seeing the clouds move, one calculates at the place of movement; seeing the clouds stop, one establishes a goal at the place of stillness. Just at this moment, suddenly encountering a self-proclaimed knowledgeable person who asks: 'Could it be that you want to see the sun? Why not go to the top of a high mountain?' The mountain monk then asks him in return: 'Where is the top of a high mountain?' He replies: 'The place where the red dust (worldliness) does not reach is the top.' Good people, this is a good piece of news, do you understand? The Buddha (Buddha) on the long bed (long seat in the Zen hall). Ascending the hall (Zen term, referring to the Zen master ascending the Dharma seat to preach). Last night, the yellow-faced Gautama (another name for Shakyamuni Buddha) swallowed the three thousand great thousand worlds (Buddhist cosmological concept) in one gulp, like a person drinking soup, leaving no trace, dissipating instantly. At that time, all the great Bodhisattvas, Sravaka Arhats (Buddhist practitioners), and all sentient beings were unaware and did not perceive it. Only Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of action) glimpsed it slightly. Although they saw it, it was vague and indistinct, like appearing and disappearing in the vast ocean. Everyone, what is this news? If one can see through it, then he is allowed to have an eye on the top of his head. Passing away (euphemism for a monk's death), cremation, the place reached by the smoke all turned into sarira (Buddhist relics). Building a pagoda on Mount Sikong, and dividing the burial at Dieshi Plain. Zen Master Daohui of Zhenru Monastery in Taizhou Ascending the hall. Matters in the empty kalpa (Buddhist time concept, referring to an extremely long time), one is willing to undertake oneself, daily use is fully manifested, what is missing? It is good to go home and sit peacefully, letting the snow cover the green mountains. Not leaving a single word hanging in the heart, who cares about the waves rolling on the water surface. Moreover, not establishing the mysterious in the positive (not clinging to the mysterious), not attaching to things in the partial (not clinging to external things), how to express it in one sentence? The loom does not hang on the shuttle, the literary talent is horizontal and vertical, and the meaning is different. Zen Master Jing Shen, the Great Dead Old Man Zhitong of Xingguo Army The son of the Wang family of Taizhou, he was not gregarious since childhood. At the age of eighteen, he was tonsured and ordained at Guangdu Monastery by De Zhi. He began to visit Zen Master Xiang of Jingci. One day, he heard Zen Master Xiang say: 'Thinking and knowing, worrying and understanding, are all the work of ghosts.' His interest surged, and he could not restrain himself, so he went to Baofeng to seek (the truth).

入室。峰曰。直須斷起滅念。向空劫已前。掃除玄路。不涉正偏。盡卻今時。全身放下放盡還放。方有自由分。師聞頓領厥旨。峰擊鼓告眾曰。深得闡提大死之道。後學宜依之。因號大死翁。建炎改元。開法智通。上堂。來不入門。去不出戶。來去無痕。如何提唱。直得古路苔封。𦏪羊絕跡。蒼梧月鎖。丹鳳不棲。所以道。藏身處沒軌跡。沒軌跡處莫藏身。若能如是。去住無依。了無向背。還委悉么。而今分散如雲鶴。你我相忘觸處玄。僧問。如何是正中偏。師曰。黑麵老婆披白練。曰如何是偏中正。師曰。白頭翁子著皂衫。曰如何是正中來。師曰。屎里翻筋斗。曰如何是兼中至。師曰。雪刃籠身不自傷。曰如何是兼中到。師曰。崑崙夜裡行。曰向上還有事也無。師曰。捉得烏龜喚作鱉。曰乞師再垂方便。師曰。入山逢虎臥。出谷鬼來牽。曰何得干戈相待。師曰。三兩線。一斤麻。紹興初。歸住寶藏巖。以事民其服。壬申二月示微恙。乃曰。世緣盡矣。三月十三為眾小參。仍說偈曰。不用剃頭。何須澡浴。一堆紅焰。千足萬足。雖然如是。且道向上還有事也無。遂斂目而逝。

衡州華藥智朋禪師

四明黃氏子。依寶峰有年無省。因為眾持缽。峰自題其像曰。雨洗淡紅桃萼嫩。風搖淺碧柳絲輕。白雲影里怪

【現代漢語翻譯】現代漢語譯本：入室后，寶峰禪師說：『必須斷絕生滅之念，在空劫（kalpa，佛教時間概念，指極長的時間）之前，掃除玄妙之路，不涉及正與偏，完全放下現在的一切。全身心地放下，放盡一切還要繼續放，這樣才能有自由自在的份。』禪師聽聞后，立刻領悟了其中的旨意。寶峰禪師擊鼓告訴大眾說：『智朋禪師深刻領悟了斷善根者（icchantika，指斷絕了一切善根的人）的大死之道，後來的學人應該傚法他。』因此，智朋禪師被人們稱為『大死翁』。建炎年間改元后，智朋禪師在智通寺開堂說法。上堂時說：『來不入門，去不出戶，來去沒有痕跡。如何提倡此事呢？』（要做到）古老的道路長滿苔蘚，羊也絕跡，蒼梧山被月光鎖住，丹鳳也不來棲息。所以說：『藏身之處沒有軌跡，沒有軌跡之處不要藏身。』如果能夠這樣，來去沒有依靠，完全沒有方向和背離。還明白嗎？現在分散如雲中的鶴，你我相忘，觸處都是玄機。有僧人問：『什麼是正中偏？』智朋禪師說：『黑臉老太婆披著白色的絲綢。』僧人問：『什麼是偏中正？』智朋禪師說：『白頭老翁穿著黑色的衣服。』僧人問：『什麼是正中來？』智朋禪師說：『在糞堆里翻跟頭。』僧人問：『什麼是兼中至？』智朋禪師說：『雪亮的刀刃籠罩全身而不自傷。』僧人問：『什麼是兼中到？』智朋禪師說：『在崑崙山的夜裡行走。』僧人問：『向上還有事嗎？』智朋禪師說：『捉到烏龜卻叫它鱉。』僧人說：『請禪師再次施加方便。』智朋禪師說：『入山遇到老虎臥著，出谷有鬼來拉扯。』僧人問：『為何要干戈相待？』智朋禪師說：『三兩線，一斤麻。』紹興初年，智朋禪師回到寶藏巖居住，用世俗之事來役使他的身體。壬申年二月，智朋禪師略感不適，於是說：『世間的緣分盡了。』三月十三日，為大眾作小參，仍然說了偈語：『不用剃頭，何須洗澡。一堆紅色的火焰，千足萬足。雖然是這樣，且說向上還有事嗎？』於是閉上眼睛去世了。

衡州華藥智朋禪師是四明黃氏的兒子，依止寶峰禪師多年，沒有省悟。因為替大眾持缽，寶峰禪師親自在他的畫像上題寫道：『雨洗淡紅桃萼嫩，風搖淺碧柳絲輕。白雲影里怪』

【English Translation】 English version: After entering the room, Zen Master Baofeng said, 'You must cut off the thoughts of arising and ceasing, before the kalpa (kalpa, a Buddhist concept of time, referring to an extremely long period of time), sweep away the mysterious path, not involving the right and the biased, completely let go of everything in the present. Let go of everything wholeheartedly, and continue to let go even after letting go of everything, so that you can have freedom.' Upon hearing this, the Zen master immediately understood the meaning. Zen Master Baofeng beat the drum and told the public, 'Zen Master Zhipeng has deeply understood the great death path of the icchantika (icchantika, referring to a person who has cut off all good roots), and later learners should follow him.' Therefore, Zen Master Zhipeng was called 'Old Man of Great Death'. After the reign was changed in the Jianyan period, Zen Master Zhipeng opened a hall to preach at Zhitong Temple. When ascending the hall, he said, 'Coming without entering the door, going without leaving the house, coming and going without a trace. How to advocate this matter?' (To achieve) the ancient road is covered with moss, sheep are extinct, Mount Cangwu is locked by moonlight, and the red phoenix does not come to roost. Therefore, it is said, 'The hiding place has no trace, and the place without a trace should not be hidden.' If you can do this, coming and going have no reliance, and there is no direction or deviation at all. Do you understand? Now scattered like cranes in the clouds, you and I forget each other, and everything is mysterious. A monk asked, 'What is the bias in the middle of the right?' Zen Master Zhipeng said, 'A black-faced old woman wearing white silk.' The monk asked, 'What is the right in the middle of the bias?' Zen Master Zhipeng said, 'An old man with white hair wearing black clothes.' The monk asked, 'What is coming in the middle of the right?' Zen Master Zhipeng said, 'Somersaulting in a pile of dung.' The monk asked, 'What is arriving in the middle of the combined?' Zen Master Zhipeng said, 'A snow-bright blade covers the whole body without hurting oneself.' The monk asked, 'What is arriving in the middle of the combined?' Zen Master Zhipeng said, 'Walking in the night on Mount Kunlun.' The monk asked, 'Is there anything else upward?' Zen Master Zhipeng said, 'Catching a turtle and calling it a turtle.' The monk said, 'Please Zen master give me convenience again.' Zen Master Zhipeng said, 'Entering the mountain and encountering a tiger lying down, leaving the valley and having ghosts pulling you.' The monk asked, 'Why should we treat each other with weapons?' Zen Master Zhipeng said, 'Three or two threads, a pound of hemp.' In the early years of Shaoxing, Zen Master Zhipeng returned to live in Baozang Rock, using worldly affairs to employ his body. In February of the Ren Shen year, Zen Master Zhipeng felt slightly unwell, so he said, 'The worldly fate is over.' On March 13th, he gave a small participation to the public, and still said the verse: 'No need to shave the head, why bother to bathe. A pile of red flames, thousands of feet and ten thousand feet. Although this is the case, let's say is there anything else upward?' Then he closed his eyes and passed away.

Zen Master Zhipeng of Huayao, Hengzhou He was the son of the Huang family in Siming, and relied on Zen Master Baofeng for many years without enlightenment. Because he held a bowl for the public, Zen Master Baofeng personally inscribed on his portrait: 'Rain washes the light red peach calyx tender, wind shakes the light green willow silk light. A monster in the shadow of white clouds'

石露。綠水光中古木清。噫你是何人。至焦山枯木成禪師。見之嘆曰。今日方知此老親見先師來。師遂請益其贊。成曰。豈不見。法眼拈夾山境話曰。我二十年祇作境會。師即契悟。(蘿湖野錄云。成指以問師曰。汝會么。師曰。不會。成曰。汝記得法燈擬寒山否。師遂誦。至誰人知此意。令我憶南泉。于憶字處。成遽以手掩師口曰。住住。師豁然有省)乃曰。元來恁么地。成曰。汝作么生會。師曰。春生。夏長。秋收。冬藏。成曰。直須保任。師應喏。紹興初。出住華藥。婺之天寧。后遷清涼。上堂。海風吹夢。嶺猿啼月。敢問諸人。是何時節。恁么會得。無影樹下任遨遊。其或未然。三條椽下直須打徹。後退居明之瑞巖。建康再以清涼挽之。明守亦勉其行。師不從。作偈送使者曰。相煩專使入煙霞。灰冷無湯不點茶。寄語甬東賢太守。難教枯木再生花。未幾而終。

石門易禪師法嗣

吉州青原齊禪師

福州陳氏子。二十八辭父兄。從云蓋智禪師出家。執事首座。座一日秉拂罷。師問曰。某聞首座所說莫曉其義。伏望慈悲指示。座諄諄誘之。使究無著說這個法。逾兩日有省。以偈呈曰。說法無如這個親。十方剎海一微塵。若能於此明真理。大地何曾見一人。座駭然。因語智得度。遍扣諸方。后至

石門。深蒙器可。出住青原。僅一紀。示寂日說偈遺眾曰。昨夜三更過急灘。灘頭雲霧黑漫漫。一條拄杖為知己。擊碎千關與萬關。

越州天衣法聰禪師

上堂。幽室寒燈不假挑。虛空明月徹雲霄。要知日用常無間。烈焰光中發異苗。因裝普賢大士開光明次。師登梯秉筆。顧大眾曰。道得即為下筆。眾無對。師召侍者。與老僧牢扶梯子。遂點之。

遂寧府香山尼佛通禪師

因誦蓮經有省。往見石門。乃曰。成都吃不得也。遂寧吃不得也。門拈拄杖打出。通忽悟曰。榮者自榮。謝者自謝。秋露春風。好不著便。門拂袖歸方丈。師亦不顧而出。由此道俗景從。得法者眾。

凈因覺禪師法嗣

東京華嚴真懿慧蘭禪師

上堂。達磨大師九年面壁。未開口已前。不妨令人疑著。卻被神光座主一覷。腳手忙亂。便道。吾本來茲土。傳法救迷情。一華開五葉。結果自然成。當時若有個漢。腦後有照破古今底眼目。手中有截斷虛空底鉗錘。才見恁么道。便與驀胸搊住問。他道一華五葉。且拈放一邊。作么生是你傳底法。待伊開口。便與掀倒禪床。直饒達磨全機。也倒退三千里。免見千古之下負累兒孫。華嚴今日豈可徒然。非唯重整頹綱。且要為諸人雪屈。遂拈拄杖橫按。召大眾曰。達磨大

【現代漢語翻譯】現代漢語譯本：石門（Shi Men，禪師名）。深受器可禪師的賞識。後來到青原山居住，大約有十二年。臨終時說偈語留給眾人說：『昨夜三更時分，船隻駛過湍急的河灘。河灘上雲霧瀰漫，一片漆黑。只有一根拄杖是我的知己，用它擊碎了無數的關卡。』

越州天衣法聰禪師

上堂說法時說：『幽靜的房間里，寒冷的燈光不需要挑撥，虛空中明亮的月光照徹雲霄。想要知道日常的應用無有間斷，就在烈焰的光芒中生髮出奇異的幼苗。』因為要為普賢大士（Pu Xian Da Shi，佛教菩薩名）的畫像開光明，禪師登上梯子，拿起筆。回頭看著大眾說：『說得出來就可以下筆。』大眾沒有人回答。禪師叫來侍者，『與老僧我牢牢扶住梯子。』於是點上了光明。

遂寧府香山尼佛通禪師

因為誦讀《蓮經》（Lian Jing，《妙法蓮華經》的簡稱）有所領悟。前去拜見石門禪師，於是說：『成都（Chengdu）吃不得也，遂寧（Suining）也吃不得也。』石門禪師拿起拄杖打他出去。佛通禪師忽然醒悟說：『榮華的自會榮華，衰謝的自會衰謝。秋天的露水，春天的風，最好不要執著。』石門禪師拂袖回到方丈。佛通禪師也不回頭就走了出去。從此道士俗人景仰追隨，得到佛法的人很多。

凈因覺禪師的法嗣

東京華嚴真懿慧蘭禪師

上堂說法時說：『達磨大師（Da Mo Da Shi，禪宗始祖）九年面壁，在開口說話之前，不妨讓人懷疑。卻被神光座主（Shen Guang Zuo Zhu，慧可大師）看了一眼，手忙腳亂。於是說：『我本來到這片土地，傳法是爲了拯救迷惑的情感。一朵花開了五片葉子，結果自然會成就。』當時如果有個漢子，腦後有照亮古今的眼光，手中有截斷虛空的鉗錘。才見到他這麼說，就一把抓住他問：『他說一花五葉，且放在一邊，什麼是你傳的法？』等他開口，就掀翻他的禪床。即使達磨大師有全部的機鋒，也要倒退三千里。免得在千百年之後連累子孫。華嚴禪師今天難道會白白地做事嗎？不只是要重整衰敗的綱紀，而且要為各位洗雪冤屈。』於是拿起拄杖橫著按住，召集大眾說：『達磨大

【English Translation】 English version: Shi Men (Stone Gate, name of a Chan master). He was deeply appreciated by Chan Master Qi Ke. Later, he resided in Qingyuan Mountain for about twelve years. On the day of his passing, he left a verse for the assembly, saying: 'Last night, at the third watch, the boat passed through the rapid shoal. The clouds and mist on the shoal were dark and vast. Only a staff is my confidant, with which I shattered countless barriers.'

Chan Master Facong of Tianyi Temple in Yuezhou

In his Dharma talk, he said: 'In a secluded room, the cold lamp does not need tending, the bright moon in the void illuminates the sky. If you want to know that daily application is continuous, then in the light of the blazing flames, a strange seedling sprouts.' Because he was to open the light for the image of Samantabhadra Bodhisattva (Pu Xian Da Shi, name of a Buddhist Bodhisattva), the Chan master climbed the ladder and picked up the brush. Looking back at the assembly, he said: 'If you can say it, then I will put the brush down.' No one in the assembly answered. The Chan master called the attendant, 'Hold the ladder firmly for this old monk.' Then he dotted the light.

Chan Master Fotong, a nun of Xiangshan Temple in Suining Prefecture

Because of reciting the Lotus Sutra (Lian Jing, short for the 'Sutra of the Lotus Flower of the Wonderful Law'), she had some understanding. She went to see Chan Master Shi Men, and then said: 'Chengdu (Chengdu) cannot be eaten, Suining (Suining) also cannot be eaten.' Chan Master Shi Men picked up his staff and struck her out. Chan Master Fotong suddenly realized and said: 'Those who are glorious will be glorious, those who decline will decline. Autumn dew, spring breeze, it is best not to be attached.' Chan Master Shi Men brushed his sleeves and returned to his abbot's room. Chan Master Fotong also left without looking back. From then on, Taoists and laypeople admired and followed her, and many people obtained the Dharma.

Dharma heir of Chan Master Jue of Jingyin Temple

Chan Master Huilan of Huayan Temple in Tokyo

In his Dharma talk, he said: 'Bodhidharma (Da Mo Da Shi, founder of Zen Buddhism) faced the wall for nine years, before he opened his mouth, it is okay to make people doubt. But he was glanced at by the Abbot Shen Guang (Shen Guang Zuo Zhu, Great Master Huike), and he became flustered. So he said: 'I originally came to this land to transmit the Dharma to save deluded feelings. One flower blooms with five petals, and the result will naturally be achieved.' If there was a man at that time, with eyes behind his head that illuminate the past and present, and with tongs in his hand that cut off the void. As soon as he saw him say this, he would grab him and ask: 'He said one flower with five petals, let's put that aside, what is the Dharma you are transmitting?' Waiting for him to open his mouth, he would overturn his Zen bed. Even if Bodhidharma had all the potential, he would retreat three thousand miles. To avoid burdening future generations for thousands of years. Chan Master Huayan, will he do things in vain today? Not only to reorganize the declining discipline, but also to clear the grievances for everyone.' Then he picked up his staff and held it horizontally, summoning the assembly and saying: 'Great Dharma'

師向甚處去也。擲拄杖下座。上堂。拈拄杖曰。靈山會上喚作拈花。少室峰前名為得髓。從上古德祇可傍觀。末代宗師盡皆拱手。華嚴今日不可逐浪隨波。擬向萬仞峰前。點出普天春色。會么。髑髏無喜識。枯木有龍吟。

天寧誧禪師法嗣

西京熊耳慈禪師

上堂。般若無知。應緣而照。山僧今日撒屎撒尿。這邊放。那邊屙。東山西嶺笑呵呵。幸然一片清涼地。剛被熊峰染污他。染污他莫啾唧。泥牛木馬盡呵叱。過犯彌天且莫論。再得清明又何日。還會么。來年更有新條在。惱亂春風卒未休。

大洪遂禪師法嗣

隨州大洪慶顯禪師

僧問。須菩提巖中宴坐。帝釋雨華。和尚新據洪峰。有何祥瑞。師曰。鐵牛耕破扶桑國。迸出金烏照海門。曰未審是何宗旨。師曰。熨斗煎茶銚不同。

大洪智禪師法嗣

越州天章樞禪師

上堂。召大眾曰。春將至。歲已暮。思量古往今來。祇是個般排程。凝眸昔日家風。下足舊時岐路。勸君休莫莽鹵。眨上眉毛須薦取。東村王老笑呵呵。此道今人棄如土。

青原下十四世

長蘆了禪師法嗣

明州天童宗玨禪師

僧問。如何是道。師曰。十字街頭休斫額。上堂。劫前運步。世外橫身。妙契不可以意到。真

【現代漢語翻譯】現代漢語譯本師父往哪裡去？（師：指禪師）擲下拄杖，走上法座。拿起拄杖說：『在靈山會上，這叫做拈花（拈花：佛教典故，指釋迦牟尼佛在靈山會上拈花示眾，迦葉尊者破顏微笑，被認為是禪宗的起源）。在少室山前，這叫做得髓（得髓：指領悟了禪宗的精髓，典出達摩祖師在少室山面壁）。從前的古德們只能在一旁觀看，末代的宗師們都只能拱手行禮。華嚴（華嚴：指華嚴宗）今日不可逐浪隨波，想要在萬仞高峰前，點染出普天下的春色。』明白了嗎？骷髏沒有喜悅的意識，枯木卻有龍的吟嘯。

天寧誧禪師的法嗣

西京熊耳慈禪師

上堂說法：『般若（般若：梵語，智慧之意）沒有固定的知見，隨著因緣而照見。老僧我今天在這裡拉屎撒尿，這邊放，那邊拉，東山和西嶺都在笑呵呵。幸好有一片清涼之地，卻被我熊峰給染污了。染污了也不要抱怨，泥牛和木馬都要呵斥。過去的過錯再大也不要論，什麼時候才能再次得到清明呢？』明白了嗎？來年還有新的枝條生長，擾亂春風終究不會停止。

大洪遂禪師的法嗣

隨州大洪慶顯禪師

有僧人問：『須菩提（須菩提：釋迦牟尼佛的十大弟子之一）在巖洞中宴坐，帝釋天（帝釋天：佛教護法神）降下天花。和尚您新近佔據大洪山峰，有什麼祥瑞之兆？』禪師說：『鐵牛耕破了扶桑國（扶桑國：傳說中的東方國家），迸發出金烏（金烏：太陽的別稱）照亮海門。』僧人問：『不知是什麼宗旨？』禪師說：『熨斗煎茶，茶銚子各不相同。』

大洪智禪師的法嗣

越州天章樞禪師

上堂說法，召集大眾說：『春天將要來臨，一年又要過去了。思量古往今來，只不過是這樣的安排。凝視昔日的家風，踏上下腳的舊時道路。勸你們不要莽撞，眨一下眉毛就要領會。東村的王老笑呵呵，這種道義現在的人卻像丟棄泥土一樣。』

青原下第十四世

長蘆了禪師的法嗣

明州天童宗玨禪師

有僧人問：『什麼是道？』禪師說：『不要在十字街頭自殘額頭（休斫額：比喻不要自尋煩惱）。』上堂說法：『在劫難之前就已經開始行動，在世俗之外展現身姿。玄妙的契合不可以用意念來達到，真'

【English Translation】 English version Where is the master going? (Master: referring to the Zen master) He threw down his staff and ascended the Dharma seat. Picking up the staff, he said: 'At the assembly on Vulture Peak (Vulture Peak: also known as Grdhrakuta Mountain, where the Buddha preached many important sutras), this is called holding up a flower (holding up a flower: a Buddhist allusion, referring to Shakyamuni Buddha holding up a flower at the assembly on Vulture Peak, and Mahakasyapa smiling, which is considered the origin of Zen). Before Shaoshi Peak (Shaoshi Peak: where Bodhidharma meditated), this is called obtaining the marrow (obtaining the marrow: referring to understanding the essence of Zen, from the story of Bodhidharma meditating facing a wall at Shaoshi Mountain). The ancient worthies of the past could only observe from the sidelines, and the latter-day masters all bow in respect. Huayan (Huayan: referring to the Huayan school of Buddhism) today must not drift with the waves. I intend to paint the spring scenery of the entire world before the ten-thousand-仞 peak.' Do you understand? A skull has no consciousness of joy, but a withered tree has the roar of a dragon.

Dharma heir of Zen Master Tianning Bu

Zen Master Ci of Xijing Xiong'er

Ascending the Dharma seat: 'Prajna (Prajna: Sanskrit, meaning wisdom) has no fixed knowledge, but illuminates according to conditions. This old monk is here today shitting and pissing, releasing it here and relieving myself there, the eastern mountain and western ridge are laughing. Fortunately, there is a piece of cool and refreshing land, but it has been polluted by my Xiong Peak. Don't complain about the pollution, the clay ox and wooden horse must be scolded. Don't discuss the past transgressions, no matter how great, when will we be able to regain clarity?' Do you understand? Next year there will be new branches, and disturbing the spring breeze will never stop.

Dharma heir of Zen Master Dahong Sui

Zen Master Qingxian of Dahong in Suizhou

A monk asked: 'Subhuti (Subhuti: one of the ten major disciples of Shakyamuni Buddha) was sitting in meditation in a cave, and Indra (Indra: a Buddhist protector deity) rained down flowers. You, venerable monk, have recently occupied the peak of Dahong Mountain, what auspicious signs are there?' The Zen master said: 'The iron ox plows through the Fusang country (Fusang country: a legendary eastern country), and a golden crow (golden crow: another name for the sun) bursts out, illuminating the sea gate.' The monk asked: 'I don't know what the doctrine is?' The Zen master said: 'The iron for ironing and the teapot for boiling tea are different.'

Dharma heir of Zen Master Dahong Zhi

Zen Master Tianzhang Shu of Yuezhou

Ascending the Dharma seat, summoning the assembly, he said: 'Spring is coming, and the year is coming to an end. Thinking about the past and the present, it is just this kind of arrangement. Gazing at the old family style, stepping on the old road. I advise you not to be reckless, you must understand with a blink of an eye. Old Wang of Dongcun is laughing, but people today abandon this way like dirt.'

Fourteenth generation under Qingyuan

Dharma heir of Zen Master Changlu Liao

Zen Master Zongjue of Tiantong in Mingzhou

A monk asked: 'What is the Dao?' The Zen master said: 'Don't mutilate your forehead at the crossroads (休斫額: a metaphor for not seeking trouble).』 Ascending the Dharma seat: 'Moving before the kalpa, showing the body outside the world. The subtle agreement cannot be reached by intention, true'

證不可以言傳。直得。虛靜斂氛。白雲向寒巖而斷。靈光破暗。明月隨夜船而來。正恁么時作么生履踐。偏正不曾離本位。縱橫那涉語因緣。

真州長蘆妙覺慧悟禪師

上堂。盡大地是個解脫門。把手拽不肯入。雪峰老漢抑逼人作么。既到這裡。為甚麼鼻孔在別人手裡。良久曰。貪觀天上月。失卻手中橈。僧問。雁過長空。影沈寒水。雁無遺蹤之意。水無沈影之心。還端的也無。師曰。蘆花兩岸雪。江水一天秋。曰便恁么去時如何。師曰。雁過長空。聻。僧擬議。師曰。靈利衲子。

福州龜山義初禪師

上堂。久默斯要。不務速說。釋迦老子寐語作么。我今為汝保任斯事。終不虛也。大似壓良為賤。既不恁么。畢竟如何。白雲籠岳頂。翠色轉崔嵬。

建康保寧興譽禪師

上堂。步入道場。影涵宗鑒。粲粲星羅霽夜。英英花吐春時。木人密運化機。絲毫不爽。石女全提空印。文彩未彰。且道不一不異。無去無來。合作么生體悉。的的縱橫皆妙用。阿儂元不異中來。

真州北山法通禪師

上堂。吞盡三世底。為甚麼開口不得。照破四天下底。為甚麼開眼不得。作么生得十成通暢去。金針雙鎖備。葉露隱全該。僧問。斷言語絕思惟處。乞師指示。師曰。滴水不入石。

【現代漢語翻譯】現代漢語譯本證悟的境界無法用言語傳達，只能直接領會。保持心靈的虛空與寧靜，收斂一切雜念。此時，白雲在寒冷的巖石邊消散，靈光碟機散黑暗，明月伴隨夜間的船隻而來。正在這個時候，應該如何修行呢？偏與正從來沒有離開過根本的位置，縱與橫也不涉及語言的因緣。

真州長蘆妙覺慧悟禪師

禪師上堂開示：整個大地就是一個解脫之門，（你們）卻用手推開而不肯進入。雪峰老和尚這樣逼迫人做什麼呢？既然已經到了這裡，為什麼鼻孔卻在別人手裡？（禪師）停頓了很久說：『貪戀觀看天上的月亮，卻失去了手中的船槳。』有僧人問：『大雁飛過長空，影子沉入寒冷的水中，大雁沒有留下痕跡的意思，水也沒有留下影子的心。這確實是這樣嗎？』禪師說：『蘆葦花在兩岸如雪般潔白，江水與天空融為一體，呈現出一片秋色。』（僧人）說：『如果就這樣離去，又該如何呢？』禪師說：『大雁飛過長空，又怎麼樣呢？』僧人猶豫不決。禪師說：『真是個聰明的衲子（指僧人）。』

福州龜山義初禪師

禪師上堂開示：長久的沉默是爲了領會其中的精要，而不是急於用言語表達。釋迦老子說夢話做什麼呢？我現在為你們保證這件事，最終不會是虛假的。這很像把良民強行貶為奴隸。既然不是這樣，究竟應該如何呢？白雲籠罩著山頂，青翠的顏色更加顯得高聳。

建康保寧興譽禪師

禪師上堂開示：步入道場，身影映照著宗門的明鏡。燦爛的星辰像雨後晴朗的夜空，美麗的花朵在春天綻放。木人精密地運轉著化生的機能，沒有絲毫差錯。石女完全提起了空性的印記，但文采還沒有顯現。那麼，這不一不異，無去無來，應該如何體會呢？的的確確，縱橫都是奇妙的運用，我本來就沒有離開過『異』中。

真州北山法通禪師

禪師上堂開示：吞盡過去、現在、未來三世的（人），為什麼不能開口說話？照亮整個世界的（人），為什麼不能睜開眼睛？怎樣才能達到完全通暢的境界呢？金針雙重鎖閉已經準備好，即使是葉子上的露珠也隱藏著全部的真理。有僧人問：『在斷絕言語、斷絕思惟的地方，請禪師指示。』禪師說：『水滴不入石頭。』

【English Translation】 English version Enlightenment cannot be conveyed through words; it must be directly attained. Maintain emptiness and tranquility of mind, and gather in all stray thoughts. At this moment, white clouds dissipate by the cold rocks, spiritual light breaks through the darkness, and the bright moon accompanies the night boats. Just at this very moment, how should one practice? The relative and the absolute have never left their fundamental positions, and the vertical and horizontal do not involve causal relationships of language.

Chan Master Huiwu of Changlu Miaojue Temple in Zhenzhou

The Master ascended the hall and gave a sermon: 'The entire earth is a gate of liberation, yet you push it away with your hands and refuse to enter. What is old man Xuefeng doing by forcing people like this? Since you have already arrived here, why is your nose still in someone else's hands?' After a long pause, he said, 'Greedily watching the moon in the sky, one loses the oar in hand.' A monk asked, 'Geese fly across the long sky, their shadows sink into the cold water. The geese have no intention of leaving traces, and the water has no intention of retaining shadows. Is this truly so?' The Master said, 'Reed flowers on both banks are as white as snow, and the river merges with the sky in the autumn scenery.' The monk said, 'If one departs in this way, what then?' The Master said, 'Geese fly across the long sky, so what?' The monk hesitated. The Master said, 'A clever monastic!'

Chan Master Yichu of Guishan Mountain in Fuzhou

The Master ascended the hall and gave a sermon: 'Prolonged silence is for understanding the essence, not for hasty speech. What is Shakyamuni Buddha doing by talking in his sleep? I now guarantee this matter for you, and it will ultimately not be false. This is much like forcing a good person into slavery. Since it is not like that, what ultimately should it be like? White clouds envelop the mountain peaks, and the verdant color becomes even more towering.'

Chan Master Xingyu of Baoning Temple in Jiankang

The Master ascended the hall and gave a sermon: 'Entering the Dharma hall, the shadow reflects the mirror of the school. The bright stars are like a clear night after rain, and the beautiful flowers bloom in springtime. The wooden man secretly operates the mechanism of transformation, without the slightest error. The stone woman fully raises the seal of emptiness, but the literary brilliance has not yet manifested. Then, how should one experience this non-one and non-different, without coming and without going? Truly, the vertical and horizontal are all wondrous functions; I originally did not depart from the 'different'.'

Chan Master Fatong of Beishan Mountain in Zhenzhou

The Master ascended the hall and gave a sermon: 'The one who swallows the three worlds (past, present, and future), why cannot he open his mouth? The one who illuminates the four continents, why cannot he open his eyes? How can one attain complete unobstructedness? The double lock of the golden needle is prepared, and even the dew on the leaves conceals the entirety of the truth.' A monk asked, 'At the place where speech is cut off and thinking is extinguished, please give instructions, Master.' The Master said, 'A drop of water does not enter the stone.'

天童覺禪師法嗣

明州雪竇聞庵嗣宗禪師

徽州陳氏子。幼業經。圓具依妙湛慧禪師。詰問次。釋然契悟。慧以麈尾拂付之。后謁宏智蒙印可。其道愈尊。出住普照善權翠巖雪竇。上堂。人人有個鼻孔。唯有善權無鼻孔。為甚麼無。二十年前被人掣落了也。人人有兩個眼睛。唯有善權無眼睛。為甚麼無。被人木槵子換了也。人人有個髑髏。唯有善權無髑髏。為甚麼無。借人作屎杓了也。遂召大眾曰。鼻孔又無。眼睛又無。髑髏又無。諸人還識善權么。若也不識。是諸人埋沒善權。其或未然。更聽一頌。澗底泥牛金貼面。山頭石女著真紅。系驢橛上生芝草。不是雲靄香爐峰。上堂。翠巖不是不說。祇為無個時節。今朝快便難逢。一句為君剖決。露柱本是木頭。秤錘祇是生鐵。諸人若到諸方。莫道山僧饒舌。僧問。蓮花未出水時如何。師曰。沒卻你鼻孔。曰出水后如何。師曰。穿著你眼睛。曰如何是正法眼。師曰。烏豆。問如何是君。師曰。磨礱三尺劍。待斬不平人。曰如何是臣。師曰。白雲閑不徹。流水太忙生。曰如何是君臣道合。師曰。雲行雨施。月皎星輝。問如何是正中偏。師曰。菱花未照前。曰如何是偏中正。師曰。團圞無少剩。曰如何是正中來。師曰。遍界絕纖埃。曰如何是兼中至。師曰。嚙

【現代漢語翻譯】現代漢語譯本天童覺禪師（Tiantong Jue Chanshi）的法嗣

明州雪竇聞庵嗣宗禪師（Mingzhou Xuedou Wen'an Sizong Chanshi）

徽州陳氏之子。年幼時學習儒家經典。圓具后依止妙湛慧禪師（Miaozhan Hui Chanshi）。在一次詰問中，豁然開悟。妙湛慧禪師將麈尾拂交付給他。之後拜謁宏智禪師（Hongzhi Chanshi），得到印可。他的道行更加尊崇。先後住持普照寺、善權寺、翠巖寺、雪竇寺。上堂說法時說：『人人都有個鼻孔，唯獨善權寺沒有鼻孔。為什麼沒有？二十年前被人扯掉了。人人都有兩隻眼睛，唯獨善權寺沒有眼睛。為什麼沒有？被人用木槵子換掉了。人人都有個頭顱，唯獨善權寺沒有頭顱。為什麼沒有？借給別人當屎杓用了。』於是召集大眾說：『鼻孔也沒有了，眼睛也沒有了，頭顱也沒有了，各位還認識善權寺嗎？如果還不認識，那就是各位埋沒了善權寺。如果不是這樣，再聽一首偈頌：澗底的泥牛臉上貼著金箔，山頭的石女穿著鮮紅的衣服。系驢的木樁上長出靈芝草，那不是雲霧繚繞的香爐峰。』上堂說法時說：『翠巖寺不是不說，只是沒有合適的時機。今天這機會難得，用一句話為你們剖析明白。露柱本來就是木頭，秤錘本來就是生鐵。各位如果到了其他地方，不要說我饒舌。』有僧人問：『蓮花未出水時是什麼樣子？』禪師說：『沒掉你的鼻孔。』僧人問：『出水后是什麼樣子？』禪師說：『穿著你的眼睛。』僧人問：『什麼是正法眼？』禪師說：『烏豆。』問：『什麼是君？』禪師說：『磨礪三尺劍，等待斬殺不平之人。』問：『什麼是臣？』禪師說：『白雲閑散不徹底，流水太過忙碌。』問：『什麼是君臣道合？』禪師說：『雲行雨施，月亮皎潔，星光閃耀。』問：『什麼是正中偏？』禪師說：『菱花鏡未照之前。』問：『什麼是偏中正？』禪師說：『圓滿無缺。』問：『什麼是正中來？』禪師說：『遍及世界，沒有一絲塵埃。』問：『什麼是兼中至？』禪師說：『嚙』

【English Translation】 English version Successor of Chan Master Jue of Tiantong (Tiantong Jue Chanshi)

Chan Master Sizong of Wen'an at Xuedou in Mingzhou (Mingzhou Xuedou Wen'an Sizong Chanshi)

He was a son of the Chen family in Huizhou. In his youth, he studied the classics. After receiving full ordination, he followed Chan Master Miaozhan Hui (Miaozhan Hui Chanshi). During an interrogation, he suddenly attained enlightenment. Chan Master Hui gave him a duster as a sign of transmission. Later, he visited Chan Master Hongzhi (Hongzhi Chanshi) and received his approval. His practice became even more revered. He successively resided at Puzhao Monastery, Shanquan Monastery, Cuiyan Monastery, and Xuedou Monastery. In his Dharma talk, he said: 'Everyone has a nose, but Shanquan Monastery has no nose. Why not? It was torn off twenty years ago. Everyone has two eyes, but Shanquan Monastery has no eyes. Why not? They were replaced with soapberry seeds. Everyone has a skull, but Shanquan Monastery has no skull. Why not? It was borrowed to be used as a toilet spoon.' Then he addressed the assembly, saying: 'No nose, no eyes, no skull. Do you all still recognize Shanquan Monastery? If you don't, then you are burying Shanquan Monastery. If that's not the case, then listen to another verse: The mud ox at the bottom of the stream has a golden face, the stone woman on the mountain wears bright red clothes. Lingzhi mushrooms grow on the donkey-tethering stake, that is not the incense burner peak shrouded in clouds.' In his Dharma talk, he said: 'Cuiyan Monastery is not that it doesn't speak, it's just that there is no opportune time. Today this opportunity is rare, I will explain it clearly for you in one sentence. The pillar is originally wood, the weight is originally pig iron. If you all go to other places, don't say that this monk is garrulous.' A monk asked: 'What is it like when the lotus flower has not yet emerged from the water?' The Chan master said: 'Plugging your nose.' The monk asked: 'What is it like after it emerges from the water?' The Chan master said: 'Wearing your eyes.' The monk asked: 'What is the eye of the true Dharma?' The Chan master said: 'Black beans.' Asked: 'What is the ruler?' The Chan master said: 'Sharpening a three-foot sword, waiting to slay the unjust.' Asked: 'What is the minister?' The Chan master said: 'White clouds are not completely idle, flowing water is too busy.' Asked: 'What is the union of ruler and minister?' The Chan master said: 'Clouds move and rain falls, the moon is bright and the stars shine.' Asked: 'What is the partial within the correct?' The Chan master said: 'Before the mirror reflects.' Asked: 'What is the correct within the partial?' The Chan master said: 'Complete and without lack.' Asked: 'What is coming from within the correct?' The Chan master said: 'Throughout the world, there is not a speck of dust.' Asked: 'What is arriving from within the combined?' The Chan master said: 'Gnawing'

鏃功前戲。曰如何是兼中到。師曰。十道不通耗。問如何是轉功就位。師曰。撒手無依全體現。扁舟漁父宿蘆花。曰如何是轉位就功。師曰。半夜嶺頭風月靜。一聲高樹老猿啼。曰如何是功位齊彰。師曰。出門不踏來時路。滿目飛塵絕點埃。曰如何是功位俱隱。師曰。泥牛飲盡澄潭月。石馬加鞭不轉頭。師終於本山。塔全身寺之西南隅。

常州善權法智禪師

陜府柏氏子。壯于西京聖果寺祝髮。習華嚴。棄謁南陽謹。次參大洪智。逾十年無所證。後於宏智言下豁然。出居善權。次遷金粟。上堂。明月高懸未照前。雪眉人憑玉欄干。夜深雨過風雷息。客散云樓酒碗乾。上堂。三界無法。何處求心。驚蛇入草。飛鳥出林。雨過山堂秋夜靜。市聲終不到孤岑。

杭州凈慈自得慧暉禪師

會稽張氏子。幼依澄照道凝染削進具。甫二十。扣真歇于長蘆。微有所證。旋里謁宏智。智舉。當明中有暗。不以暗相遇。當暗中有明。不以明相睹。問之語不契。初夜定回。往聖僧前燒香。而宏智適至。師見之頓明前話。次日入室。智舉。堪嗟去日顏如玉。卻嘆回時𩯭似霜。詰之。師曰。其入離。其出微。自爾問答無滯。智許為室中真子。紹興丁巳。開法補陀。徙萬壽及吉祥雪竇。淳熙三年。來補凈慈。上堂。朔風

凜凜掃寒林。葉落歸根露赤心。萬派朝宗船到岸。六窗虛映芥投針。本成現莫他尋。性地閑閑耀古今。戶外凍消春色動。四山渾作木龍吟。上堂。釋迦老子。窮理盡性。金口敷宣。一代時教。珠回玉轉。被人喚作拭不凈故紙。達磨祖師。以一乘法。直指單傳。面壁九年。不立文字。被人喚作壁觀婆羅門。且道。作么生行履。免被傍人指注去。衲帔矇頭萬事休。此時山僧都不會。上堂。巢知風。穴知雨。甜者甜兮苦者苦。不須計較作思量。五五從來二十五。萬般施設到平常。此是叢林飽參句。諸人還委悉么。野老不知堯舜力。鼕鼕打鼓祭江神。上堂。谷之神樞之要。里許旁參。回途得妙。云雖動而常閑。月雖晦而彌照。賓主交參。正偏兼到。十洲春盡花凋殘。珊瑚樹林日杲杲。僧問。如何是正中偏。師曰。昨夜三更星滿天。曰如何是偏中正。師曰。白雲籠岳頂。終不露崔嵬。曰如何是正中來。師曰。莫謂鯤鯨無羽翼。今日親從鳥道來。曰如何是兼中至。師曰。應無跡。用無痕。曰如何是兼中到。師曰。石人衫子破。大地沒人縫。上堂。面板脫落絕方隅。明瞭身心一物無。妙入道寰深靜處。玉人端馭白牛車。妙明田地。達者還稀。識情不到。唯證方知。白雲兒靈靈自照。青山父卓卓常存。機分頂后光。智契劫前眼。所以道

【現代漢語翻譯】現代漢語譯本凜冽的寒風掃蕩著山林，落葉歸根，顯露出赤誠之心。萬條河流匯歸大海，如同船隻靠岸。六扇窗戶空虛地映照著，如同芥子投入針孔般精準。原本具足的，無需向外尋求。自性之地清凈安閑，光耀古今。戶外冰凍消融，春色萌動，四面的山林都像是木龍在吟唱。

上堂說法：釋迦老子（釋迦牟尼佛），窮究真理，徹悟本性，用金口宣說，開創了一代時教。他的教法精妙圓融，如同珠子迴旋，美玉轉動，卻被人譏諷為擦拭不乾淨的廢紙。達磨祖師（菩提達摩），以一乘佛法，直指人心，單刀直入地傳授。他面壁九年，不立文字，卻被人譏諷為壁觀婆羅門。那麼，該如何行事，才能避免被旁人指指點點呢？用衲衣矇住頭，萬事皆休。此時此刻，山僧我什麼都不會。

上堂說法：鳥巢知道風向，蟻穴知道下雨。甜就是甜，苦就是苦。不必計較，不要思量。五五相加，向來就是二十五。各種施設，最終歸於平常。這是叢林中飽參老道的語句。各位是否明白了？鄉野老翁不知道堯舜的功德，只是咚咚地敲著鼓，祭祀江神。

上堂說法：山谷之神，樞機的要妙，就在里許旁參，回頭就能領悟其中的奧妙。云雖然飄動，卻常常是閒適的，月亮雖然昏暗，卻更加明亮。賓與主相互交融，正與偏兼顧併到。十洲的春天已經過去，花朵凋殘，只有珊瑚樹林在陽光下閃耀。

有僧人問：『什麼是正中偏？』師父回答：『昨夜三更，星光滿天。』僧人問：『什麼是偏中正？』師父回答：『白雲籠罩著山頂，始終不露出高峻的山峰。』僧人問：『什麼是正中來？』師父回答：『不要說鯤鵬沒有翅膀，今天親眼看到它從鳥道飛來。』僧人問：『什麼是兼中至？』師父回答：『應物而無跡，用之而無痕。』僧人問：『什麼是兼中到？』師父回答：『石人的衫子破了，大地卻沒有人來縫補。』

上堂說法：脫落了面板，超越了方所和邊際，明瞭身心，一無所有。巧妙地進入道的深邃寂靜之處，玉人端坐在白牛車上。妙明真心之地，通達的人很少。識情達不到，只有通過證悟才能知曉。白雲兒靈靈地自我照耀，青山父巍然地長久存在。機用分于頂后之光，智慧契合于劫前之眼。所以說……

【English Translation】 English version The piercing cold wind sweeps through the forest, fallen leaves return to their roots, revealing a sincere heart. Ten thousand streams flow towards the sea, like boats arriving at the shore. Six windows reflect emptiness, as precise as a mustard seed entering the eye of a needle. What is inherently complete needs no external seeking. The nature of mind is serene and tranquil, illuminating the past and present. Outside, the frost melts, and the colors of spring stir, the surrounding mountains sound like wooden dragons chanting.

Ascending the hall for Dharma talk: Shakya the Old Man (Shakyamuni Buddha), exhausted the principles, fully realized the nature, and proclaimed with golden mouth, creating a generation of teachings. His teachings are exquisite and perfect, like beads revolving and jade turning, yet people ridicule them as unclean waste paper. Bodhidharma, with the One Vehicle Dharma, directly pointed to the human heart, transmitting it directly. He faced the wall for nine years, not establishing words, yet people ridiculed him as a wall-gazing Brahmin. Then, how should one act to avoid being pointed at by others? Cover your head with a patched robe, and all matters cease. At this moment, this mountain monk knows nothing.

Ascending the hall for Dharma talk: The nest knows the wind, the ant hole knows the rain. Sweet is sweet, bitter is bitter. No need to calculate, no need to think. Five times five has always been twenty-five. All kinds of arrangements ultimately return to the ordinary. These are the words of a well-versed elder in the monastery. Do you all understand? The old farmer does not know the merits of Yao and Shun, he just beats the drum and worships the river god.

Ascending the hall for Dharma talk: The spirit of the valley, the essence of the pivot, lies in the surrounding participation within. Turning back, one can realize the mystery. Although the clouds move, they are often leisurely; although the moon is dim, it shines even brighter. Guest and host intermingle, the correct and the biased are both attended to. The spring of the ten continents has passed, and the flowers have withered, only the coral tree forest shines in the sun.

A monk asked: 'What is the biased within the correct?' The master replied: 'Last night at midnight, the stars filled the sky.' The monk asked: 'What is the correct within the biased?' The master replied: 'White clouds cover the mountain top, never revealing the towering peaks.' The monk asked: 'What is the coming from within the correct?' The master replied: 'Do not say that the Kun Peng has no wings, today I personally saw it flying from the bird path.' The monk asked: 'What is the arriving from within the combined?' The master replied: 'Responding to things without a trace, using it without a mark.' The monk asked: 'What is the reaching from within the combined?' The master replied: 'The stone man's shirt is torn, but no one on earth mends it.'

Ascending the hall for Dharma talk: The skin has fallen off, transcending directions and boundaries, understanding the mind and body, there is nothing. Subtly entering the deep and quiet place of the Tao, the jade person sits upright on the white ox cart. The land of wondrous brightness, few who attain it. Discriminatory consciousness cannot reach it, only through realization can it be known. The white cloud child shines brightly on its own, the green mountain father stands tall and enduring. The function is divided from the light behind the head, wisdom is in accord with the eye before the kalpa. Therefore it is said...

。新豐路兮峻仍皾。新豐洞兮湛然沃。登者登兮不動搖。游者游兮莫忽速。亭堂雖有到人稀。林泉不長尋常木。諸禪德。向上一著尊貴難明。琉璃殿上不稱尊。翡翠簾前還合伴。正與么時。針線貫通。真宗不墜。合作么生施設。滿頭白髮離巖谷。半夜穿云入市廛。上堂。舉傅大士法身頌云。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。雲門大師道。諸人東來西來。南來北來。各各騎一頭水牯牛來。然雖如是。千頭萬頭。祇要識取這一頭。師曰。雲門尋常幹爆爆地。錐劄不入。到這裡也解拖泥帶水。諸人祇今要見這一頭么。天色稍寒。各自歸堂。上堂。舉風幡話。師曰。風幡動處著得個眼。卻是上座。風幡動處失卻個眼。即是風幡。其或未然。不是風幡不是心。衲僧徒自強錐針。巖房雨過昏煙凈。臥聽涼風生竹林。七年秋退歸雪竇。十年仲冬二十九日中夜。沐浴而逝。窆全身於明覺塔右。

明州瑞巖石窗法恭禪師

郡之奉化林氏子。于棲真院下發。受具往延慶講下。一夕誦法華。至父母所生眼。悉見三千界。時聞風刺㨑櫚葉聲。忽然有省。棄依天童。始明大旨。凡當世弘法者。悉往咨決。出住能仁光孝瑞巖。上堂。春風楊柳眉。春禽弄百舌。一片祖師心。兩處俱漏泄。不動步還家。習漏頓消滅。暗

【現代漢語翻譯】現代漢語譯本：新豐路啊，既險峻又崎嶇。新豐洞啊，深邃而充滿生機。攀登的人啊，堅定不動搖。遊覽的人啊，不要匆忙趕路。亭臺樓閣雖然有，但很少有人來。林間的泉水邊，不生長尋常的樹木。各位禪師，向上的一著，尊貴而難以言明。在琉璃殿上，不稱尊貴。在翡翠簾前，還應該結伴而行。正在這個時候，針線貫通，真宗不會墜落。應該如何施設呢？滿頭白髮，離開巖谷，半夜穿過雲層，進入市井之中。上堂。舉傅大士（Fudaishi，一位佛教居士）的法身頌說：『空手拿著鋤頭，步行騎著水牛。人從橋上過，橋流水不流。』雲門大師（Yunmen Dashi，禪宗大師）說：『各位從東邊來，西邊來，南邊來，北邊來，各自騎著一頭水牯牛來。』雖然如此，千頭萬頭，只要認識這一頭。師父說：雲門尋常總是乾巴巴的，錐子都扎不進去，到這裡也懂得拖泥帶水了。各位現在想要見到這一頭嗎？天色稍冷，各自回禪堂吧。上堂。舉風幡的公案。師父說：在風幡飄動的地方，看得見，那就是上座。在風幡飄動的地方，看不見，那就是風幡。如果不是這樣，不是風幡也不是心，衲僧徒只是徒勞地強行錐刺。巖石屋檐雨後，昏暗的煙霧消散乾淨，躺著聽涼風吹動竹林的聲音。七年後秋天退隱，回到雪竇寺。十年後的仲冬二十九日半夜，沐浴后圓寂。全身安葬在明覺塔的右邊。

明州瑞巖石窗法恭禪師（Mingzhou Ruiyan Shichuang Fagong Chanshi，禪師名號）

是郡里奉化林家的兒子。在棲真院剃度出家，受具足戒后前往延慶寺學習經論。一天晚上誦讀《法華經》，讀到『父母所生眼，悉見三千界』時，聽到風吹動棕櫚葉的聲音，忽然有所領悟。於是放棄了對經論的依賴，前往天童寺參學，開始明白佛法的大旨。凡是當時弘揚佛法的人，都前往向他請教。後來出任能仁光孝瑞巖寺的住持。上堂。春風吹拂楊柳，像是楊柳在舒展眉眼，春天的鳥兒鳴叫，像是鳥兒在賣弄口舌。一片祖師的心意，從兩處都泄露了出來。不移動腳步就回到家，長久以來的習氣和漏洞頓時消滅。暗

【English Translation】 English version: Xin Feng Road is steep and rugged. Xin Feng Cave is deep and full of vitality. Those who climb are firm and unwavering. Those who travel should not rush. Although there are pavilions and halls, few people come. Uncommon trees do not grow by the forest springs. Venerable Chan practitioners, the upward step is noble and difficult to explain. In the crystal palace, nobility is not claimed. Before the jade curtain, one should still accompany others. At this very moment, the needle and thread are connected, and the true essence will not fall. How should one proceed? With a head full of white hair, leave the rocky valley, and enter the marketplace through the clouds at midnight. Ascending the hall. Quoting Fudaishi's (Fudaishi, a Buddhist layman) verse on the Dharmakaya: 'Empty-handed, I hold a hoe; walking, I ride a water buffalo. People pass over the bridge, but the bridge flows and the water does not.' Master Yunmen (Yunmen Dashi, a Chan master) said: 'Everyone comes from the east, west, south, and north, each riding a water buffalo.' Even so, among thousands and ten thousands, one only needs to recognize this one. The master said: Yunmen is usually dry and unyielding, impenetrable even with an awl, but here he also knows how to be lenient. Do you all want to see this one now? The weather is getting colder, return to your meditation halls. Ascending the hall. Citing the story of the wind and the banner. The master said: To see at the place where the wind and banner move is the senior monk. To lose sight at the place where the wind and banner move is the wind and banner. If it is not so, it is neither the wind and banner nor the mind; the monks only exert themselves in vain with awls and needles. After the rain in the rock chamber, the dim mist clears, lying down and listening to the cool breeze rustling through the bamboo forest. After seven years of retreat in autumn, he returned to Xuedou Temple. On the twenty-ninth day of the mid-winter month of the tenth year, he passed away after bathing at midnight. His whole body was buried to the right of the Mingjue Pagoda.

Chan Master Fagong of Stone Window at Ruiyan Temple in Mingzhou (Mingzhou Ruiyan Shichuang Fagong Chanshi, the title of the Chan master)

He was the son of the Lin family of Fenghua in the prefecture. He was tonsured at Qixing Temple, received the full precepts, and went to Yanqing Temple to study the scriptures. One evening, while reciting the Lotus Sutra, when he reached the line 'The eyes born of parents can see the three thousand worlds,' he suddenly heard the sound of the wind piercing through the palm leaves and had an awakening. He then abandoned his reliance on the scriptures and went to Tiantong Temple to study, beginning to understand the great purpose of the Dharma. All those who were propagating the Dharma at that time went to him for consultation. Later, he became the abbot of Nengren Guangxiao Ruiyan Temple. Ascending the hall. The spring breeze caresses the willows, like the willows stretching their eyebrows; the spring birds sing, like the birds showing off their tongues. A piece of the patriarch's mind is leaked out in both places. Without moving a step, one returns home, and the long-standing habits and flaws are instantly eliminated. Dark

投玉線芒。曉貫金針穴。深固實幽遠。無人孰辨別。慚愧可憐生。頭頭皆合轍。不念阿彌陀。南無干屎橛。無智癡人前。第一不得說。上堂。見得徹用時親。相逢儘是箇中人。望空雨寶休夸富。無地容錐未是貧。踏著秤錘硬似鐵。八兩元來是半斤。上堂。舉世尊生下指天指地公案。頌曰。五天一隻蓬蒿箭。攪動支那百萬兵。不得雲門行正令。幾乎錯認定盤星。

襄州石門清涼法真禪師

劍門人也。上堂。柳色含煙。春光迥秀。一峰孤峻。萬卉爭芳。白雲淡濘已無心。滿目青山元不動。漁翁垂釣。一溪寒雪未曾消。野渡無人。萬古碧潭清似鏡。賓中有主。拄杖橫挑日月輪。主中有賓。踏破草鞋赤腳走。直得賓主互顯。殺活自由。理事渾融。正偏不滯。入荒田不揀。信手拈來草。且道如何委悉。塵中雖有隱身術。爭似全身入帝鄉。

明州光孝了堂思徹禪師

上堂。羊頭車子推明月。沒底船兒載曉風。一句頓超情量外。道無南北與西東。所以劫前訊息。非口耳之所傳。格外真規。豈思量之能解。須知佛佛祖祖。了無一法為人。子子孫孫。直下全身荷負。既已萬機寢削。自然一糝不留。湛湛之波。碧水冷涵于秋色。靈靈之照。霽天凈洗于冰輪。宛轉旁參。葉通兼帶。夢手推開玉戶。翻身撥動機輪。正

令才行。又見一陽萌動。化工密運。俄驚三世變遷。雖則默爾無言。爭奈熾然常說。無遷無變。今朝拈置一邊。有故有新。且道如何話會。諸人還委悉么。群陰消剝盡。來日是書云。

隨州大洪法為禪師

天臺鮑氏子。上堂。法身無相。不可以音聲求。妙道亡言。豈可以文字會。縱使超佛越祖。猶落階梯。直饒說妙談玄。終掛唇齒。須是功勛不犯。形跡不留。枯木寒巖更無津潤。幻人木馬情識皆空。方能垂手入廛。轉身異類。不見道。無漏國中留不住。卻來煙塢臥寒沙。

真州長蘆琳禪師

上堂。拈拄杖曰。其宗也。離心意識。其旨也。超去來今。離心意識。故品萬類不見差殊。超去來今。故盡十方更無滲漏。當頭不犯。徹底無依。悟向朕兆未生已前。用在功勛不犯之處。平常活計。不用躊躕。擬議之間。即沒交涉。

大洪預禪師法嗣

臨江軍慧力悟禪師

上堂。一切聲是佛聲。檐前雨滴響冷冷。一切色是佛色。覿面相呈諱不得。便恁么若為明。碧天云外月華清。

福州雪峰慧深首座

示眾。未得入頭應切切。入頭已得須教徹。雖然得入本無無。莫守無無無間歇。大洪聞之乃曰。深兄說禪若此。惜福緣不勝耳。一日普說罷。揮偈辭眾。以筆一拍而化。

天封歸禪師法嗣

江州東林通理禪師

上堂。峰頭駕鐵船。三更日輪杲。心閑不自明。落葉知誰掃。等閑摘個鄭州梨。放手元是青州棗。

天衣聰禪師法嗣

蘇州慧日法安禪師

本郡人。僧問。如何是和尚為人一句。師曰。狗走抖擻口。曰意旨如何。師曰。猴愁摟摗頭。

溫州護國欽禪師

上堂。有句無句。明來暗去。活捉生擒。捷書露布。如藤倚樹。物以類聚。海外人蔘。蜀中綿附。樹倒藤枯。切忌名模。句歸何處。蘇嚧蘇嚧。呵呵大笑。破鏡不照。大地茫茫。一任𨁝跳。

無為軍吉祥元實禪師

高郵人。自到天衣。蚤夜精勤。脅不至席。一日偶失笑喧眾。衣擯之。中夜宿田里。睹星月粲然有省。曉歸趨方丈。衣見乃問。洞山五位君臣如何話會。師曰。我這裡一位也無。衣令參堂。謂侍僧曰。這漢卻有個見處。奈不識宗旨何。入室次。衣預令行者五人分序而立。師至。俱召實上座。師於是密契奧旨。述偈曰。一位才彰五位分。君臣葉處紫雲屯。夜明簾卷無私照。金殿重重顯至尊。衣稱善。后住吉祥。

舒州投子道宣禪師

久侍天衣。無所契。衣叱之。師忘寢食者月餘。一夕聞巡更鈴聲。忽猛省曰。住住。一聲直透青霄路。寒潭月皎有誰知。

【現代漢語翻譯】現代漢語譯本

天封歸禪師的法嗣

江州東林通理禪師

上堂說法：『峰頂上行駛著鐵船，三更半夜太陽也明亮。心中清閑卻不能自己明白，飄落的葉子知道是誰在打掃？隨隨便便摘一個鄭州的梨，放手一看原來是青州的棗。』天衣聰禪師的法嗣

蘇州慧日法安禪師

是本地人。有僧人問：『如何是和尚為他人說法的一句？』禪師說：『狗跑起來抖動嘴巴。』僧人問：『意旨是什麼？』禪師說：『猴子發愁時抓撓頭。』溫州護國欽禪師

上堂說法：『有句也好，沒句也好，明著來也好，暗著去也好，活捉也好，生擒也好，捷報也好，公告也好。就像藤蔓依靠樹木，事物總是和同類聚集在一起。海外有人蔘，蜀中有綿附。樹倒了藤蔓也枯萎了，切記模仿。句子歸向何處？蘇嚧蘇嚧。』然後呵呵大笑，『破鏡子照不出東西，大地茫茫，任憑你們跳躍。』無為軍吉祥元實禪師

是高郵人。自從來到天衣禪師處，早晚都非常勤奮，從不躺下睡覺。一天，偶然失笑，驚擾了大家，天衣禪師斥退了他。半夜，他睡在田野里，看到星月明亮，忽然有所領悟。早上回到方丈室，天衣禪師見到他便問：『洞山五位君臣如何會合？』禪師說：『我這裡一位也沒有。』天衣禪師讓他去參堂。對侍僧說：『這個人卻有個見解，可惜不認識宗旨。』進入內室時，天衣禪師預先讓五個行者按次序站立。禪師來到后，天衣禪師一起叫『實上座』。禪師於是在這裡秘密地領會了奧妙的旨意，寫了一首偈：『一位才顯現五位就分開了，君臣相合之處紫雲聚集。夜明簾捲起，無私地照耀，金殿重重，顯現至尊。』天衣禪師稱讚他寫得好。後來，元實禪師住在吉祥寺。舒州投子道宣禪師

長久地侍奉天衣禪師，卻沒有什麼領悟。天衣禪師呵斥他。道宣禪師忘記了睡覺和吃飯，過了一個多月。一天晚上，聽到巡夜人打更的聲音，忽然猛醒，說道：『住住！這一聲直接穿透了青霄之路。寒潭中的月亮皎潔，有誰知道？』

【English Translation】 English version

Successor of Chan Master Tianfeng Gui

Chan Master Tongli of Donglin Temple in Jiangzhou

In his Dharma talk, he said: 'An iron boat sails on the peak, the sun is bright at midnight. The mind is idle but cannot understand itself, who knows who sweeps the falling leaves? Casually picking a pear from Zhengzhou, letting go, it turns out to be a jujube from Qingzhou.' Successor of Chan Master Tianyi Cong

Chan Master Fa'an of Huiri Temple in Suzhou

A native of this prefecture. A monk asked: 'What is the Chan master's one sentence for the sake of others?' The master said: 'A dog runs, shaking its mouth.' The monk asked: 'What is the meaning?' The master said: 'A monkey worries, scratching its head.' Chan Master Qin of Huguo Temple in Wenzhou

In his Dharma talk, he said: 'With or without a sentence, coming openly or going secretly, capturing alive or seizing, a quick report or a public announcement. Like vines relying on trees, things gather with their own kind. Ginseng from overseas, Mianfu from Sichuan. When the tree falls, the vine withers, be careful not to imitate. Where do the sentences return? Su lu su lu.' Then he laughed loudly, 'A broken mirror cannot reflect, the earth is vast, let you jump as you please.' Chan Master Yuanshi of Jixiang Temple in Wuwei Army

A native of Gaoyou. Since arriving at Tianyi's place, he was diligent day and night, never lying down to sleep. One day, he accidentally laughed, disturbing everyone, and Tianyi dismissed him. In the middle of the night, he slept in the fields, saw the stars and moon shining brightly, and suddenly had an epiphany. In the morning, he returned to the abbot's room, and Tianyi, seeing him, asked: 'How do the five ranks of ruler and ministers of Dongshan meet?' The master said: 'I don't have even one here.' Tianyi told him to join the meditation hall. He said to the attendant monks: 'This man has a view, but unfortunately he doesn't know the doctrine.' When entering the inner room, Tianyi had five practitioners stand in order in advance. When the master arrived, Tianyi called out together, 'Upper Seat Shi'. The master then secretly understood the profound meaning here and wrote a verse: 'As soon as one rank appears, the five ranks are divided, where the ruler and ministers meet, purple clouds gather. The night-bright curtain is rolled up, shining selflessly, the golden palace is layered, revealing the Supreme.' Tianyi praised him for writing well. Later, Chan Master Yuanshi lived in Jixiang Temple. Chan Master Daoxuan of Touzi Temple in Shuzhou

He served Tianyi for a long time, but had no understanding. Tianyi scolded him. Chan Master Daoxuan forgot about sleeping and eating for more than a month. One night, hearing the sound of the night watchman striking the gong, he suddenly woke up and said: 'Stop, stop! This sound goes straight through the blue sky. The moon in the cold pool is bright, who knows?'

泥牛觸折珊瑚樹。衣聞命職藏司。住后。凡有所問。以拂子作搖鈴勢。

青原下十五世

天童玨禪師法嗣

明州雪竇智鑒禪師

滁州吳氏子。兒時。母與洗手瘍。因曰是甚麼。對曰。我手似佛手。長失恃怙。依真歇于長蘆。大休首眾。即器之。后遁象山。百怪不能惑。深夜開悟。求證於延壽。然復見大休。住後上堂。世尊有密語。迦葉不覆藏。一夜落花雨。滿城流水香。

雪竇宗禪師法嗣

泰州廣福微庵道勤禪師

本郡俞氏子。上堂。舉僧問同安。如何是和尚家風。同安曰。金雞抱子歸霄漢。玉兔懷胎入紫微。曰忽遇客來將何祇待。同安曰。金果早朝猿摘去。玉華晚后鳳銜來。師曰。廣福即不然。有問如何是和尚家風。祇向他道。翠竹叢邊歌款乃。碧巖深處臥煙蘿。忽遇客來將何祇待。沒底籃兒盛皓月。無心碗子貯清風。

善權智禪師法嗣

越州超化藻禪師

開爐上堂。雪滿寒窗。燒盡丹霞木佛。冰交野渡。凍殺陜府鐵牛。直得。寒灰髮焰。片雪不留。任運縱橫。現成受用。諸禪德。要會么。衲帔矇頭坐。冷暖了無知。

青原下十六世

雪竇鑒禪師法嗣

明州天童長翁如凈禪師

久依雪竇足庵和尚會下。庵令看柏樹子話。有

【現代漢語翻譯】現代漢語譯本『泥牛觸折珊瑚樹』。 (比喻用愚鈍的方法破壞了珍貴的事物) 僧人聽從命令，在藏司任職。 (藏司：寺院中負責保管經書、法器等物品的機構) 住持之後，凡是有所提問，就用拂子作出搖鈴的姿勢。

青原下十五世

天童玨禪師法嗣

明州雪竇智鑒禪師

滁州吳氏之子。小時候，母親給他洗手上的瘡，（他）因此問道：『這是什麼？』（母親）回答說：『我的手像佛手。』很小就失去了父母的庇護，依止真歇禪師于長蘆寺。大休禪師讓他擔任首座，認為他是可造之材。後來隱遁到象山，各種怪異現象都不能迷惑他。深夜開悟，向延壽禪師求證。然後又去拜見大休禪師。住持雪竇寺後上堂說法：『世尊有密語，迦葉不覆藏。一夜落花雨，滿城流水香。』

雪竇宗禪師法嗣

泰州廣福微庵道勤禪師

本郡俞氏之子。上堂說法，舉例說僧人問同安禪師：『如何是和尚家風？』同安禪師回答說：『金雞抱子歸霄漢，玉兔懷胎入紫微。』（僧人）又問：『忽然有客人來，將用什麼招待？』同安禪師回答說：『金果早朝猿摘去，玉華晚后鳳銜來。』道勤禪師說：『廣福寺的我不這樣說。有人問我如何是和尚家風，我只對他說：翠竹叢邊歌款乃，碧巖深處臥煙蘿。忽然有客人來，將用什麼招待？沒底籃兒盛皓月，無心碗子貯清風。』

善權智禪師法嗣

越州超化藻禪師

開爐上堂說法：『雪滿寒窗，燒盡丹霞木佛。冰交野渡，凍殺陜府鐵牛。』（這樣做）才能『直得寒灰髮焰，片雪不留，任運縱橫，現成受用。』各位禪德，想要領會嗎？『衲帔矇頭坐，冷暖了無知。』

青原下十六世

雪竇鑒禪師法嗣

明州天童長翁如凈禪師

長久依止雪竇足庵和尚門下。足庵和尚讓他參看『柏樹子』的話頭。 (柏樹子：趙州禪師用以回答什麼是祖師西來意的公案)

【English Translation】 English version 'A clay ox breaks the coral tree.' (Metaphor for destroying something precious with a clumsy method.) The monk obeyed the order and served in the Zangsi. (Zangsi: An institution in the monastery responsible for keeping scriptures, Dharma instruments, etc.) After becoming the abbot, whenever there was a question, he would make a gesture of shaking a bell with his whisk.

15th Generation from Qingyuan

Dharma Heir of Zen Master Jue of Tiantong

Zen Master Zhijian of Xuedou in Mingzhou

A son of the Wu family in Chuzhou. When he was a child, his mother washed the sore on his hand, and he asked, 'What is this?' (His mother) replied, 'My hand is like the hand of the Buddha.' He lost his parents' protection at a young age and relied on Zen Master Zhenxie at Changlu Temple. Zen Master Daxiu made him the head monk, considering him a promising talent. Later, he went into seclusion in Xiangshan, and various strange phenomena could not confuse him. He attained enlightenment late at night and sought verification from Zen Master Yanshou. Then he went to see Zen Master Daxiu again. After becoming the abbot of Xuedou Temple, he ascended the Dharma hall and said: 'The World-Honored One has a secret word, Kashyapa does not conceal it. Overnight, falling flowers rained down, and the fragrance of flowing water filled the city.'

Dharma Heir of Zen Master Zong of Xuedou

Zen Master Daoqin of Weian, Guangfu Temple in Taizhou

A son of the Yu family in this prefecture. Ascending the Dharma hall, he cited the example of a monk asking Zen Master Tongan: 'What is the family style of the abbot?' Zen Master Tongan replied: 'The golden rooster embraces its chicks and returns to the Milky Way, the jade rabbit conceives in the Purple Palace.' (The monk) then asked: 'If a guest suddenly arrives, how will you treat him?' Zen Master Tongan replied: 'The golden fruit is picked by monkeys in the early morning, the jade flower is carried by phoenixes in the late evening.' Zen Master Daoqin said: 'I, of Guangfu Temple, do not say it this way. If someone asks me what is the family style of the abbot, I will only say to him: Singing softly beside the green bamboo grove, lying in the misty vines in the deep green cliff. If a guest suddenly arrives, how will you treat him? A bottomless basket holds the bright moon, a selfless bowl stores the clear wind.'

Dharma Heir of Zen Master Zhi of Shanquan

Zen Master Zao of Chaohua Temple in Yuezhou

Opening the furnace and ascending the Dharma hall to speak: 'Snow fills the cold window, burning away the wooden Buddha of Danxia. Ice crosses the wild ferry, freezing to death the iron ox of Shanfu.' (Only by doing this) can one 'truly make the cold ashes emit flames, leaving not a single snowflake, letting go freely, readily enjoying.' Fellow Zen practitioners, do you want to understand? 'Wearing a patched robe over your head, sitting, knowing nothing of cold or warmth.'

16th Generation from Qingyuan

Dharma Heir of Zen Master Jian of Xuedou

Zen Master Rujing of Changweng, Tiantong Temple in Mingzhou

He had long relied on Abbot Zuan of Xuedou Temple. Abbot Zuan instructed him to contemplate the 'cypress tree seed' saying. (Cypress tree seed: A public case used by Zen Master Zhaozhou to answer what the meaning of Bodhidharma's coming from the West was.)

省。頌曰。西來祖意庭前柏。鼻孔寥蓼對眼睛。落地枯枝才𨁝跳。松蘿亮鬲笑掀騰。后出世。列主名剎。居杭之凈慈。未幾奉敕黃。復遷明州天童寺。開爐上堂云。只個柴頭煨火種。諸方聿起競開爐。天童直截超宗處。爐與柴頭盡底無。恁么卻有暖氣。正好猛做工夫。且道。如何驀忽雷霆轟烈𦦨。從教深夜雪饃糊。上堂。天童鐵臭老拳頭。打殺江湖水牯牛。夜后忽然生個卵。天明推出大日頭。且道。如何曬㫰諸人烝濕處。免教行步滑如油。謝新舊兩序上堂。開無間地獄。現閻羅大王。聚夜叉一部。列牛頭兩行。與其進者。劍樹上猛火進用。與其退者。刀山裡寒冰退藏。且道理會甚事。叵耐飯飽弄箸。判斷屎急尿床。其或未然。華柳春風入戲場。壽慶節上堂。至哉乾元。誕佛國摩耶之瑞。大哉貝典。祝仙桃王母之春。正當恁么時。且道以何為驗。觀音纓珞妙莊嚴。勢至華鬘長自在。上堂。仲冬第一句。槎槎牙牙。老梅樹忽開花。一花兩花。三四五花。無數花。清不可夸。香不可夸。散作春容吹草木。衲僧個個頂門禿。驀劄變怪狂風暴雨。乃至交袞大地雪漫漫。老梅樹太無端。寒凍摩挲鼻孔酸。謝知事齋首座秉拂上堂。鐵酸饀。金剛圈。塞斷咽喉。曳脫鼻孔。天童立地有分。衲僧乞命無門。且道如何堪與瞿曇作子孫。請監

【現代漢語翻譯】現代漢語譯本省。頌曰：『西來祖意庭前柏（達摩祖師從西土帶來的禪宗真意，就像庭前的柏樹一樣）。鼻孔寥寥對眼睛（禪宗的真意明明就在眼前，卻難以領會）。落地枯枝才𨁝跳（就像掉落在地上的枯枝，突然跳動起來一樣，難以捉摸）。松蘿亮鬲笑掀騰（松蘿和亮鬲似乎也在嘲笑這種困惑）。』后出世，列主名剎，居住在杭州的凈慈寺。不久奉旨前往黃龍寺，又遷往明州的天童寺。開爐上堂時說：『只是這塊柴頭煨著火種，各方就都爭相開爐。天童寺直截了當，超越宗派之處，就在於爐和柴頭都徹底空無。』這樣卻有暖氣，正好努力做工夫。那麼，如何才能像突然雷霆轟鳴一樣醒悟呢？即使深夜大雪紛飛也不動搖。上堂：『天童寺鐵面無私的老拳頭，打死了江湖上不馴服的水牛。夜晚過後忽然生出一個卵，天亮時推出一個大太陽。』那麼，如何才能曬乾諸位身上潮濕的地方，免得走路像踩在油上一樣滑倒呢？謝新舊兩序上堂：『打開無間地獄，顯現閻羅大王，聚集夜叉一部，排列牛頭兩行。對於想前進的人，劍樹上的猛火讓他們勇往直前；對於想後退的人，刀山裡的寒冰讓他們退縮隱藏。』那麼，領會了什麼道理呢？真是可惡，吃飽飯就玩弄筷子，想拉屎了才尿床。如果不是這樣，就像華柳在春風中進入戲場一樣。壽慶節上堂：『偉大啊，乾元！誕生了佛國摩耶夫人的祥瑞。盛大啊，貝葉經！祝賀仙桃王母的春天。』正當這個時候，用什麼來驗證呢？觀音菩薩的瓔珞美妙莊嚴，勢至菩薩的華鬘長久自在。上堂：『仲冬第一句，槎槎牙牙（形容樹枝錯綜的樣子）。老梅樹忽然開花，一花兩花，三四五花，無數花。清香不可誇耀，香氣不可誇耀。散作春天的容貌吹拂草木，衲僧個個頭頂光禿。』突然變怪，狂風暴雨，乃至交織翻滾，大地白雪茫茫。老梅樹太無情，寒冷得摩挲鼻子都酸了。謝知事齋首座秉拂上堂：『鐵酸餡，金剛圈，塞斷咽喉，拽脫鼻孔。天童寺立地就有自己的本分，衲僧求救無門。』那麼，如何才能堪稱是瞿曇（釋迦牟尼佛）的子孫呢？請監院。

【English Translation】 English version Province. A verse says: 'The ancestral meaning from the West is the cypress in the courtyard (Bodhidharma's intention in bringing Chan Buddhism from the West is like the cypress tree in the courtyard). The nostrils are empty, facing the eyes (The true meaning of Chan is right before your eyes, yet difficult to grasp). A fallen dry branch suddenly jumps (Like a dry branch that has fallen to the ground, suddenly jumping up, it is elusive). The pine and ivy laugh and stir (The pine and ivy seem to be mocking this confusion).' Later in life, he became the abbot of famous monasteries, residing at Jingci Monastery in Hangzhou. Soon after, he was ordered to go to Huanglong Monastery, and then moved to Tiantong Monastery in Mingzhou. When opening the furnace and ascending the hall, he said: 'Just this firewood with embers, and all directions compete to open the furnace. Tiantong's direct and surpassing point lies in the complete emptiness of both the furnace and the firewood.' Yet there is warmth, so it is good to work hard. So, how can one suddenly awaken like a thunderclap? Even if the snow is heavy late at night, do not waver. Ascending the hall: 'Tiantong's iron-fisted old fist strikes and kills the unruly water buffalo on the rivers and lakes. After the night, an egg is suddenly born, and a great sun is pushed out at dawn.' So, how can one dry the damp places on everyone, so that they do not slip as if walking on oil? Thanking the new and old orders for ascending the hall: 'Open the Avici Hell, reveal King Yama, gather a division of Rakshasas, and arrange two rows of ox-heads. For those who want to advance, the fierce fire on the sword tree makes them advance bravely; for those who want to retreat, the cold ice in the mountain of knives makes them retreat and hide.' So, what principle has been understood? It is truly hateful to play with chopsticks after eating one's fill, and to wet the bed when one needs to defecate. If not, it is like the willow entering the theater in the spring breeze. Ascending the hall on the birthday celebration: 'Great is Qian Yuan! The auspiciousness of Queen Maya of the Buddha-land is born. Grand is the Sutra! Celebrate the spring of the peaches of immortality of the Queen Mother of the West.' At this very moment, what is the verification? Avalokiteshvara's (Guanyin) necklace is wonderfully adorned, and Mahasthamaprapta's (Shizhi) garland is long and free. Ascending the hall: 'The first sentence of midwinter, jagged and rough. The old plum tree suddenly blooms, one flower, two flowers, three, four, five flowers, countless flowers. The fragrance is not to be boasted of, the aroma is not to be boasted of. Scattered as the appearance of spring, blowing on the grass and trees, the monks are all bald on top of their heads.' Suddenly changing strangely, with violent wind and rain, even intertwined and rolling, the earth is covered in white snow. The old plum tree is too ruthless, the cold makes rubbing the nose sore. Thanking the head seat of the monastery for holding the whisk and ascending the hall: 'Iron sour filling, Vajra circle, blocking the throat, pulling off the nostrils. Tiantong has his own duty on the spot, and the monks have no way to beg for help.' So, how can one be worthy of being a descendant of Gautama (Shakyamuni Buddha)? Please, supervisor.

收上堂。竇八布衫穿。大家出隻手。橫須彌為概。量大海為鬥。所以生殺在前。收放在後。歸功塞破虛空口。還知么。天童不敢相孤。甘作啼雞走狗。上堂。螟蛉之子殪而逢蜾。祝之曰。類我類我。天童門下莫有類我底么。萬里不掛片云。青天一團猛火。謝監收上堂。金剛王寶劍在匣。有望風不犯之威。天童喝下飛出。變作無孔鐵錘。輥入荒田亂草。任教日炙風吹。因甚如此。拈匙把箸知多少。不是知音不易知。佛成道日上堂云。瞿曇臘月八。夜半走出山。賊路羊腸由。偷心虎背斑。鈍置人天者一番。天童恁么檢舉。且道諦當也無。落賺兒孫頭盡禿。葫蘆藤種纏葫蘆。師凡六座道場。未云稟授。眾有請。師曰。我待涅槃堂里拈出。果臨終時。拈香曰。如凈行腳。四十餘年。首到乳峰。失腳墮于陷阱。此香今不免鈍置我雪竇足庵大和尚。並書辭世。(偈云。六十六年。罪犯彌天)打個𨁝跳。活陷黃泉。咦。從來生死不相干。竟而趨寂。

青原下十七世

天童凈禪師法嗣

襄州鹿門覺禪師

參長翁。值翁上堂曰。一個烏梅似木形。蜘蛛結網打蜻蜓。蜻蜓落了兩片翼。堪笑烏梅咬鐵釘。師不覺失笑曰。早知燈是火。飯熟幾多時。后承印記。出住鹿門。示眾曰。盡大地是學人一卷經。盡乾坤是學人一

【現代漢語翻譯】現代漢語譯本：收座。竇八穿著粗布衣。大家伸出一隻手。橫著須彌山（Sumeru），作為量具。用以量取大海。所以生殺大權掌握在先，收放則在後。將功勞歸於堵塞虛空的口。還知道嗎？天童（Tiantong）不敢辜負大家，甘願做啼叫的雞和奔走的狗。上座說法。螟蛉（一種昆蟲）的兒子死了卻遇到了蜾蠃（一種寄生蜂），祝願說：『像我，像我。』天童門下難道沒有像我的嗎？萬里無雲，青天如同一團猛火。謝監收上座說法。金剛王寶劍在劍匣中，具有望風不犯的威嚴。天童喝令一聲，寶劍飛出，變成無孔的鐵錘，滾入荒田亂草之中，任憑日曬風吹。因為什麼如此？拿勺子用筷子吃了多少飯啊。不是知音不容易瞭解。佛陀成道日上座說法說：『瞿曇（Gautama，釋迦牟尼佛的姓）在臘月八日，半夜走出山。賊路羊腸小道，偷心如虎背斑斕。』鈍置人天一番。天童這樣檢舉，且說是否妥當？落入圈套的兒孫們頭都禿了，葫蘆藤上結葫蘆。禪師一共在六座道場說法，沒有稟承授記。大眾有所請求，禪師說：『我等待在涅槃堂里拈出。』果然臨終時，拈香說：『如凈行腳，四十餘年，首先到達乳峰，失腳掉入陷阱。這炷香現在免不了要鈍置我雪竇足庵（Xuedou Zu』an）大和尚。』並寫下辭世之言。（偈語說：『六十六年，罪犯彌天』）打個觔斗，活活地陷入黃泉。咦。從來生死互不相干，最終趨向寂滅。

青原下第十七世

天童凈禪師（Tiantong Jing Chanshi）的法嗣

襄州鹿門覺禪師（Xiangzhou Luming Jue Chanshi）

參拜長翁（Zhang Weng）。適逢長翁上座說法：『一個烏梅像木頭的形狀，蜘蛛結網捕捉蜻蜓。蜻蜓掉落了兩片翅膀，可笑烏梅咬鐵釘。』禪師不覺失笑說：『早知道燈是火，飯熟了多少時。』後來承蒙印可，出任鹿門主持。向大眾開示說：『整個大地是學人的一卷經，整個乾坤是學人的一』

【English Translation】 English version: Retreat from the hall. Douba wears a coarse cloth shirt. Everyone puts out a hand. Use Mount Sumeru (Sumeru) as a measure. Measure the great ocean with it. Therefore, the power of life and death is in the front, and the release is in the back. Attribute the merit to the mouth that blocks the void. Do you still know? Tiantong dares not disappoint, willing to be a crowing rooster and a running dog. Ascend the hall. The son of a mud dauber dies and meets a sphex wasp, praying: 'Like me, like me.' Are there no disciples of Tiantong who are like me? Ten thousand miles without a cloud, the blue sky is a ball of fierce fire. Xie, the supervisor, ascends the hall. The Vajra King's precious sword is in the scabbard, with the power of not offending at the mere sight of it. Tiantong shouts, and the sword flies out, transforming into a seamless iron hammer, rolling into the barren fields and chaotic grass, letting the sun and wind blow. Why is it so? How much rice have you eaten with spoons and chopsticks? It is not easy for a confidant to understand. On the day of Buddha's enlightenment, ascending the hall, he said: 'Gautama (Gautama, the surname of Sakyamuni Buddha) on the eighth day of the twelfth month, walked out of the mountain in the middle of the night. A robber's path, a sheep's intestine path, stealing the heart like a tiger's back with stripes.' Delaying humans and gods once. Tiantong examines like this, is it appropriate? The heads of the tricked descendants are all bald, gourds grow on gourd vines. The master preached in six monasteries, without receiving any empowerment. The assembly requested, and the master said: 'I will wait to pick it out in the Nirvana Hall.' Indeed, at the time of his death, he picked up incense and said: 'Like a pure ascetic, for more than forty years, first arriving at Ru Peak, losing his footing and falling into a trap. This incense now cannot avoid delaying me, the great monk Xuedou Zu'an (Xuedou Zu』an).' And wrote words of farewell. (The verse says: 'Sixty-six years, sins fill the sky') Somersaulting, falling alive into the Yellow Springs. Alas. From the beginning, life and death have nothing to do with each other, finally tending towards stillness.

Seventeenth generation under Qingyuan

Dharma successor of Tiantong Jing Chanshi (Tiantong Jing Chanshi)

Xiangzhou Luming Jue Chanshi (Xiangzhou Luming Jue Chanshi)

Visited Zhang Weng. Coincidentally, Zhang Weng ascended the hall and said: 'A black plum looks like the shape of wood, a spider weaves a web to catch dragonflies. The dragonfly drops two wings, laughable black plum biting iron nails.' The master couldn't help but laugh and said: 'If I had known that the lamp was fire, how much rice would have been cooked.' Later, he received approval and became the abbot of Luming. He instructed the assembly: 'The entire earth is a scroll of scripture for the student, the entire universe is a'

隻眼。以者個眼。讀如是經。千萬億劫。常無間斷。(恩報秀云。看經不易)師嘗作五位頌曰。正中偏。月黑雲籠午夜天。佛祖無蹤凡聖盡。箇中誰辨往來源。偏中正。金井玉盤秋水冷。海天紅日已生東。餘輝不照毗盧頂。正中來。戴角披毛知幾回。應物轉身全得妙。云收終不露崔嵬。偏中至。覿面誰能容擬議。手提妙印不當風。大用繁興豈凝滯。兼中到。無舌兒童方會道。撥塵何處得逢源。撒手回途還復妙。

青原下十八世

鹿門覺禪師法嗣

青州普照寺一辨禪師

精究內典。貫通旨趣。及參鹿門。得言外旨。出住中都萬壽。當是時。北方二百餘年。燕秦齊晉之間。入是宗者。皆其後學。每向室中設百問勘驗學者。一曰。聲前薦得。落在今時。句后承當。迷頭認影。作么生是空劫已前自己。又曰。二邊純莫立。中道不須安。且道甚麼處相見得個端的。又曰。回途轉位。直須戴角披毛。喚作畜生得么。又曰。唸唸釋迦出世。步步彌勒下生。為甚麼擬心即錯。動念即乖。又曰。有口贊不盡。無言心自明。是則裂破虛空。不是則鬼家活計。上人端的處。道將一句來。如是憧憧籌室。透斯語者鮮焉。

青原下二十二世

雪巖滿禪師法嗣

燕京報恩寺萬松行秀禪師

河內之

【現代漢語翻譯】現代漢語譯本『隻眼』（唯一之眼）。用這個『眼』（唯一之眼）。讀誦這樣的經典。千萬億劫。常常沒有間斷。（感恩報答秀云，看經不容易）老師曾經作五位頌說：『正中偏。月黑雲籠午夜天。佛祖無蹤凡聖盡。箇中誰辨往來源。偏中正。金井玉盤秋水冷。海天紅日已生東。餘輝不照毗盧頂。正中來。戴角披毛知幾回。應物轉身全得妙。云收終不露崔嵬。偏中至。覿面誰能容擬議。手提妙印不當風。大用繁興豈凝滯。兼中到。無舌兒童方會道。撥塵何處得逢源。撒手回途還復妙。』

青原下十八世

鹿門覺禪師法嗣

青州普照寺一辨禪師

精通研究內典。貫通佛法宗旨意趣。等到參訪鹿門禪師，得到言語之外的旨意。出來住持中都萬壽寺。當時，北方已經有二百多年。燕秦齊晉一帶的地方。進入這個宗門的，都是他的後學。每次在室內設定百種問題來勘驗學者。一個問題是：『在聲音之前薦得（領悟），就落於現在。在語句之後才承擔，就是迷失了頭腦，認取了影子。』怎麼樣才是空劫（世界形成之前）以前的自己？又說：『二邊（有和無）純然不立，中道也不需要安立。』那麼在什麼地方才能真正地相見？又說：『回途轉位，必須戴角披毛。』稱作畜生可以嗎？又說：『唸唸都是釋迦（釋迦牟尼佛）出世，步步都是彌勒（彌勒菩薩）下生。』為什麼稍微一用心思就錯了，稍微一動念頭就不對了？又說：『有口也讚歎不盡，無言心中自然明白。』是這樣就能裂破虛空，不是這樣就是鬼家的活計。上人真正明白的地方，說一句來。像這樣來來往往地籌量思索，能夠透徹這些話的人很少啊。

青原下二十二世

雪巖滿禪師法嗣

燕京報恩寺萬松行秀禪師

河內人。

【English Translation】 English version 『Only Eye』. With this 『Eye』. Recite such a scripture. For countless eons. Constantly without interruption. (Grateful for Xiu Yun's effort in reading the scripture.) The master once composed a verse on the Five Ranks: 『The Partial within the Correct. A dark moon, clouds shrouding the midnight sky. Buddhas and Patriarchs leave no trace, saints and mortals are exhausted. Who can discern the source of coming and going within this? The Correct within the Partial. The golden well, the jade plate, the autumn water is cold. The red sun in the sea and sky has already risen in the east. Its remaining light does not illuminate the crown of Vairocana. Coming from the Correct. Wearing horns and fur, how many times have we known? Responding to things and turning around is completely wonderful. When the clouds disperse, the craggy peaks are never revealed. Reaching the Partial. Face to face, who can tolerate deliberation? Holding the wondrous seal in hand, it does not face the wind. Great functions flourish, how can they be stagnant? Arriving at the Combined. A tongue-less child can understand the Way. Where can the source be found by clearing away the dust? Letting go and returning is still wonderful.』

Eighteenth Generation under Qingyuan

Dharma Heir of Chan Master Lu Men Jue

Chan Master Yi Bian of Puzhao Temple in Qingzhou

He meticulously studied the inner scriptures. Thoroughly understood the essence and meaning. When he visited Lu Men (Deer Gate), he obtained the meaning beyond words. He went forth to reside at Wanshou Temple in Zhongdu. At that time, the north had been in this state for more than two hundred years. In the areas of Yan, Qin, Qi, and Jin. Those who entered this school were all his later students. He often set up a hundred questions in the room to examine the students. One question was: 『If you recommend (understand) before the sound, you fall into the present time. If you acknowledge it after the sentence, you are mistaking the head for the shadow.』 What is the self before the empty eon (before the formation of the world)? He also said: 『The two sides (existence and non-existence) are purely not established, and the middle way does not need to be established.』 Then where can you truly meet? He also said: 『Returning the path and turning the position, you must wear horns and fur.』 Is it okay to call it a beast? He also said: 『Every thought is Shakyamuni (Shakyamuni Buddha) appearing in the world, every step is Maitreya (Maitreya Bodhisattva) descending.』 Why is it wrong to use your mind even slightly, and why is it wrong to move your thoughts even slightly? He also said: 『With a mouth, you cannot praise enough, without words, the heart naturally understands.』 If so, you can shatter the void, if not, it is the livelihood of the ghost family. Where the master truly understands, say a sentence. Like this, coming and going, measuring and thinking, few people can penetrate these words.

Twenty-second Generation under Qingyuan

Dharma Heir of Chan Master Xue Yan Man

Chan Master Wan Song Xing Xiu of Bao'en Temple in Yanjing

From Henan.

解人也。姓蔡氏。出家于邢州凈土寺。禮赟公為師。后受具戒。挑囊距燕。歷潭過慶壽。參勝默老人。教看長沙轉自己歸山河大地話。半載全無由入。默曰。我只愿你遲會。一日有省。復看玄沙未徹語。請益雪巖于磁之大明。才二十七日。不覺伎倆已盡。留入記室。語言相契。徑付衣偈。尋歸凈土。構萬松軒以自適。寺內尊宿敦請住持。次住中都萬壽寺。小參。昔有跨驢人。問眾僧何往。僧曰。道場去。人曰。何處不是道場。僧以拳歐之曰。者漢沒道理。向道場里跨驢不下。其人無語。師曰。人人盡道者漢有頭無尾。能做不能當。殊不知。卻是者僧前言不副后語。汝既知舉足下足皆是道場。何不悟騎驢跨馬無非佛事。萬松要斷者不平公案。更與花判曰。吃拳沒興漢。茆廣杜禪和。早是不克己。那堪錯怪他。道場惟有一。佛法本無多。留與阇黎道。護唵薩哩嚩。金章宗皇帝。明昌四年。即南宋光宗紹熙四年也。詔師于禁庭升座。帝親迎禮。聞未聞法。開悟感慨。奉錦綺大僧伽衣。內宮貴戚羅拜拱跪。各施珍愛。建普度會。施奉異。嘗格連日祥雲聯綿天際。從此年豐謳歌滿路。承安二年丁巳。詔師住大都之仰山棲隱禪寺。上堂。蓮宮特作梵宮修。勝境還須聖駕游。雨過水澄禽泛子。霞明山靜錦矇頭。成湯也展恢天網。呂望

【現代漢語翻譯】現代漢語譯本：這位開悟者姓蔡，在邢州（今河北邢臺）凈土寺出家，拜赟公為師，後來受了具足戒（佛教中的最高等級的戒律）。他挑著行囊前往燕地（今北京一帶），途經潭州（今湖南長沙）和慶壽寺，參訪了勝默老人。勝默老人教他參看『長沙轉自己歸山河大地』的話頭（禪宗術語，指參禪的題目）。半年時間，他都無法入門。勝默老人說：『我只希望你晚點開悟。』有一天，他有所領悟，又參看玄沙（唐末五代僧人）的『未徹語』（未徹底領悟的話）。他又到磁州（今河北磁縣）的大明寺，向雪巖禪師請教，才二十七天，就覺得自己的伎倆已經用盡。雪巖禪師留他在記室（寺院中負責文書的僧人處）工作，兩人語言相契，雪巖禪師直接將衣缽和偈語傳授給他。之後，他回到凈土寺，建造了萬松軒來安度晚年。寺內的長老們敦請他擔任住持。後來，他又住持中都（今北京）萬壽寺。在小參（禪宗的一種說法形式）時，他說：『過去有個騎驢的人，問眾僧要去哪裡。僧人說：『去道場。』騎驢人說：『哪裡不是道場？』僧人一拳打過去，說：『這個人沒道理，在道場里騎驢還不下驢。』那人無話可說。』師父說：『人人都說這個人有頭無尾，能說不能做，卻不知道，是那個僧人前言不搭后語。你既然知道舉足下足都是道場，為什麼不明白騎驢跨馬無非是佛事？』萬松要斷這不公平的公案，再判決說：『吃拳頭沒興致的漢子，像茆廣和杜禪和，早就不剋制自己，哪裡還怪得了別人？道場只有一個，佛法本來就不多。留給各位阇黎（梵語，意為弟子）去說，護唵薩哩嚩（咒語）。』金章宗皇帝明昌四年（即南宋光宗紹熙四年），皇帝下詔讓師父在禁庭（皇宮內廷）升座說法，皇帝親自迎接並頂禮膜拜，聽聞了從未聽過的佛法，開悟感慨，奉獻了錦綺大僧伽衣（僧侶的袈裟），內宮的貴戚們羅列跪拜，各自施捨珍貴的物品。建立了普度會，施捨供奉不同尋常。曾經出現連日祥雲聯綿天際的景象。從此年年豐收，歌頌之聲充滿道路。承安二年丁巳，皇帝下詔讓師父住持大都（今北京）的仰山棲隱禪寺。上堂時說：『蓮花宮殿特別建造梵天宮殿來修飾，美好的境界還須聖上的車駕來遊覽。雨後水清澈，禽鳥在水面嬉戲；彩霞映照山巒，像錦緞蒙在山頭。成湯也展現恢弘的天網，呂望（姜太公）……』

【English Translation】 English version: This enlightened one, surnamed Cai, became a monk at Jingtu Temple in Xingzhou (present-day Xingtai, Hebei), taking Yun Gong as his teacher. Later, he received the full monastic precepts (the highest level of precepts in Buddhism). Carrying his bag, he traveled to Yan (the area around present-day Beijing), passing through Tanzhou (present-day Changsha, Hunan) and Qingshou Temple, where he visited the Elder Shengmo. Elder Shengmo taught him to contemplate the 'Changsha turns oneself back to the mountains and rivers' topic (a Zen term referring to a subject for meditation). For half a year, he could not enter into it. Elder Shengmo said, 'I only wish you to awaken later.' One day, he had some understanding and further contemplated Xuansha's (a monk from the late Tang and Five Dynasties period) 'unresolved words' (words not thoroughly understood). He then went to Daming Temple in Cizhou (present-day Ci County, Hebei) to seek instruction from Zen Master Xueyan. After only twenty-seven days, he felt that his skills were exhausted. Zen Master Xueyan kept him in the records room (the place in the monastery where monks in charge of documents work). Their language was compatible, and Zen Master Xueyan directly passed on his robe and verse to him. Afterward, he returned to Jingtu Temple and built Wansong Hermitage to spend his later years. The elders of the temple urged him to serve as abbot. Later, he also served as abbot of Wanshou Temple in Zhongdu (present-day Beijing). During a small Dharma talk (a form of speech in Zen Buddhism), he said, 'In the past, there was a man riding a donkey who asked the monks where they were going. The monks said, 'To the Dharma hall.' The donkey rider said, 'Where is not the Dharma hall?' The monk punched him and said, 'This person is unreasonable, riding a donkey in the Dharma hall and not getting off.' The man had nothing to say.' The master said, 'Everyone says that this person is all talk and no action, able to speak but unable to do, but they do not know that it was the monk who contradicted himself. Since you know that every step you take is the Dharma hall, why don't you understand that riding a donkey and riding a horse are nothing but Buddhist affairs?' Wansong wants to resolve this unfair case and further judges: 'A man who is not interested in being punched, like Mao Guang and Zen Master Du, has long been unable to restrain himself, so how can he blame others? There is only one Dharma hall, and there is not much to the Buddha's teachings. Leave it to you Ajari (Sanskrit, meaning disciple) to say, Protect Om Sarva (mantra).' In the fourth year of the Mingchang era of Emperor Zhangzong of the Jin Dynasty (corresponding to the fourth year of the Shaoxi era of Emperor Guangzong of the Southern Song Dynasty), the emperor issued an edict ordering the master to ascend the seat and preach the Dharma in the forbidden court (the inner court of the imperial palace). The emperor personally welcomed and prostrated himself, listening to the Dharma he had never heard before, and was enlightened and moved. He offered a brocade great Sanghati (a monk's robe), and the nobles of the inner palace lined up and knelt, each offering precious items. A universal salvation assembly was established, and the offerings were extraordinary. There was a continuous auspicious cloud connecting the sky for days. From then on, there were years of good harvest, and songs of praise filled the roads. In the second year of the Cheng'an era, Ding Si, the emperor issued an edict ordering the master to reside at the Yangshan Qiyin Zen Temple in Dadu (present-day Beijing). When ascending the hall, he said, 'The lotus palace is specially built to decorate the Brahma palace, and the beautiful scenery still needs the holy carriage to tour. After the rain, the water is clear, and the birds play on the water; the colorful clouds reflect the mountains, like brocade covering the top of the mountain. Tang also showed the vast net of heaven, Lu Wang (Jiang Taigong)……'

稀垂浸月釣。試問風光甚時節。黃金世界桂花秋。閏四月旦上堂。所謂道人者。不知月之太小。不知歲之餘閏。野僧即不然。今年三百八十四日。前月大盡。此月小盡。即今閏四月一日。辰末巳初。忽有個出來道。通疏伶俐。知時按節。要且無道人氣息。野僧以手掩鼻道。近后近后。作什麼。聻。道人氣息。珍重。晚住報恩退居從容庵。示眾。機輪轉處。智眼猶迷。寶鏡開時。纖塵不度。開拳不落地。應物善知時。兩刃相逢時如何回互。示眾云。去即留住。住即遣去。不去不住。渠無國土。何處逢渠。在在處處。且道是甚麼物。得恁么奇特。示眾。動則埋身千丈。不動則當處生苗。直須兩頭撒開。中間放下。更買草鞋行腳始得。示眾。踢翻滄海。大地塵飛。喝散白雲。虛空粉碎。嚴從立令。猶是半提。大用全彰。如何施設。示眾。向上一機。鶴衝霄漢。當陽一路。鷂過新羅。直饒眼似流星。未免口如匾擔。且道是何宗旨。師于孔老莊周百家之學無不會通。三閱藏教。恒業華嚴。得法者一百二十人。壽八十一。

青原下二十三世

報恩秀禪師法嗣

燕京報恩林泉從倫禪師

初住萬壽。上堂。禪禪非正非偏。無意路。有玄淵。超今邁古。絕後光先。但能忘影跡。何必守𥰆筌。直指人心見性。須憑

【現代漢語翻譯】現代漢語譯本稀疏的月光灑下，像是垂釣一般。請問這是什麼時節的風光？這是黃金般的世界，桂花飄香的秋天。閏四月初一上堂說法。所謂『道人』（修行之人）啊，不知道月亮的大小變化，也不知道一年的閏月。我這個野僧可不是這樣。今年有三百八十四天。上個月是大月，這個月是小月。現在是閏四月初一，辰時末巳時初。忽然有個人出來說，『你很通達世事，伶牙俐齒，懂得時節變化。』但你卻沒有道人的氣息。我野僧用手摀住鼻子說，『離我遠點，離我遠點。』做什麼呢？道人的氣息啊！珍重。晚上住在報恩寺的退居從容庵，向大眾開示：機輪轉動之處，智慧之眼仍然迷惑。寶鏡打開之時，一絲塵埃也不容許沾染。開拳不落地，應物善於把握時機。兩把刀刃相遇時，如何迴旋應對？向大眾開示說：要離開就留下，要留下就遣走。不離開也不留下，他沒有固定的國土。在哪裡才能遇到他？無處不在，無處不有。且說這是什麼東西，竟然如此奇特？向大眾開示：一動就埋身千丈之下，不動就在原地生根發芽。必須兩頭都放開，中間也放下，更要買草鞋去四處行腳參訪才行。向大眾開示：一腳踢翻滄海，大地塵土飛揚。一聲喝散白雲，虛空粉碎。嚴厲地執行命令，也只是完成了一半。全部的功用都彰顯出來，又該如何施展？向大眾開示：向上的一機，如同鶴衝向霄漢。當陽的道路，如同鷂鷹飛過新羅。即使眼睛像流星一樣快，也免不了嘴巴像扁擔一樣笨拙。且說這是什麼宗旨？禪師對於孔子、老子、莊周以及諸子百家的學說沒有不精通的，三次閱讀佛教經典，恒常研習《華嚴經》。得法的弟子有一百二十人。享年八十一歲。青原下第二十三世報恩秀禪師的法嗣燕京報恩林泉從倫禪師初次住持萬壽寺。上堂說法：禪，既不是正也不是偏，沒有意識可以到達的道路，有深奧的淵源。超越古今，光芒領先於一切。只要能夠忘記形跡，何必拘泥於捕魚的工具？直指人心，見性成佛，必須憑藉...

【English Translation】 English version Sparse moonlight hangs down like fishing. I ask, what season is this scenery? It is the golden world, the autumn of osmanthus fragrance. On the first day of the leap fourth month, ascending the hall to preach. The so-called 'Daoist' (spiritual practitioner), does not know the waxing and waning of the moon, nor the leap months of the year. This wild monk is not like that. This year has three hundred and eighty-four days. Last month was a large month, this month is a small month. Now it is the first day of the leap fourth month, the end of Chen time and the beginning of Si time. Suddenly someone comes out and says, 'You are well-versed in worldly affairs, eloquent, and know the changes of the seasons.' But you do not have the aura of a Daoist. I, the wild monk, cover my nose with my hand and say, 'Stay away from me, stay away from me.' What are you doing? The aura of a Daoist! Take care. In the evening, residing in the Retreat of Ease at Bao'en Temple, instructing the assembly: Where the wheel of the machine turns, the eye of wisdom is still confused. When the precious mirror is opened, not a speck of dust is allowed to remain. Opening the fist without letting it fall to the ground, responding to things with skillful timing. When two blades meet, how to turn and respond? Instructing the assembly, saying: If you want to leave, then stay; if you want to stay, then send away. Neither leaving nor staying, he has no fixed country. Where can you meet him? Everywhere, in every place. Tell me, what is this thing, that it is so peculiar? Instructing the assembly: One move and you are buried thousands of feet below, no move and you sprout on the spot. You must let go of both ends, and let go of the middle as well, and buy straw sandals to travel and visit everywhere. Instructing the assembly: One kick overturns the vast sea, the earth flies with dust. One shout scatters the white clouds, the void is shattered. Strictly enforcing orders is only half the task. The full function is revealed, how should it be applied? Instructing the assembly: The upward opportunity is like a crane soaring into the sky. The road of Dangyang is like a hawk flying over Silla. Even if your eyes are as fast as shooting stars, you cannot avoid your mouth being as clumsy as a carrying pole. Tell me, what is this principle? The Chan master was proficient in the teachings of Confucius, Lao Tzu, Zhuang Zhou, and all the schools of thought, read the Buddhist scriptures three times, and constantly studied the Avatamsaka Sutra (Huayan Jing). One hundred and twenty disciples attained the Dharma. He lived to the age of eighty-one. Twenty-third generation under Qingyuan Dharma successor of Chan Master Bao'en Xiu Chan Master Linquan Conglun of Bao'en Temple in Yanjing First time residing at Wanshou Temple. Ascending the hall to preach: Chan is neither right nor biased, there is no path that consciousness can reach, there is a profound source. Transcending the past and present, the light leads ahead of everything. As long as you can forget the traces, why cling to the tools for catching fish? Directly pointing to the human mind, seeing one's nature and becoming a Buddha, must rely on...

祖意通玄。九年面壁真訊息。端的其中有秘傳。示眾。若論此事。如丹鳳衝霄不留其蹤。其由性空寥廓。慧日精明。照五蘊之皆空。使萬緣之俱泯。直得星攢碧落。月浸丹墀。翡翠簾垂。燭香人靜。當此之際。那容喘息。寧許窺窬。密室不通風。玄門難措足。雖然如是。一點靈明通宇宙。那拘西竺與曹溪。至元十八年十月二十日。聖旨就大都憫忠寺。焚燒道藏偽經。除道德經。外盡行燒燬。命師下火。遂以火炬打一圓相曰。諸仁者。只如三洞靈文。還能證此火光三昧也無。若也於斯會得。家有北斗經。枉教人口不安寧。其或未然。從此灰飛煙滅后。任伊到處覓天尊。急著眼看。

五燈嚴統卷十四卍新續藏第 81 冊 No. 1568 五燈嚴統(第10卷-第25卷)

五燈嚴統卷第十五

雲門宗

南嶽下六世

雪峰存禪師法嗣

韶州雲門山光奉院文偃禪師

嘉興人也。姓張氏。幼依空王寺志澄律師出家。敏質生知。慧辯天縱。及長落髮。稟具于毗陵壇。侍澄數年。探窮律部。以己事未明。往參睦州。州才見來。便閉卻門。師乃扣門。州曰誰。師曰某甲。州曰。作甚麼。師曰。己事未明。乞師指示。州開門一見。便閉卻。師如是連三日扣門。至第三日。州開門。

【現代漢語翻譯】現代漢語譯本：祖師的意旨通達玄妙。九年面壁蘊含著真正的訊息。確實其中有秘密的傳授。告訴大家，如果談論這件事，就像丹鳳衝上雲霄不留下任何軌跡。這是因為自性空寂寥廓，智慧之光精純明亮，照見五蘊（色、受、想、行、識，構成人身心的五種要素）皆空，使萬種因緣都消泯。直接達到星辰聚集在碧藍的天空，月光浸潤著紅色的臺階。翡翠簾子低垂，燭光搖曳，四周寂靜無人。在這個時候，哪裡容得下喘息，哪裡允許窺視？密室不通風，玄妙的法門難以措足。雖然是這樣，一點靈明可以貫通整個宇宙，哪裡拘泥於西竺（古印度）和曹溪（六祖慧能弘法的地點）？至元十八年十月二十日，聖旨在大都（今北京）憫忠寺焚燒道藏偽經，除了《道德經》之外全部燒燬。命令禪師點火，於是用火炬畫了一個圓相說：『各位仁者，就像三洞（道教經書分類）的靈文，還能證明這火光三昧（從火光中得定的境界）嗎？如果能夠在這裡領會，家裡有《北斗經》反而會使人口不安寧。如果不能領會，從此灰飛煙滅之後，任憑你們到處尋找天尊。』趕緊睜大眼睛看！

《五燈嚴統》卷十四《卍新續藏》第 81 冊 No. 1568 《五燈嚴統》(第10卷-第25卷)

《五燈嚴統》卷第十五

雲門宗

南嶽下六世

雪峰存禪師法嗣

韶州雲門山光奉院文偃禪師

是嘉興人，姓張。年幼時依止空王寺的志澄律師出家。天資聰敏，生來就具有智慧和辯才。長大后剃度，在毗陵壇受具足戒。侍奉志澄律師數年，深入研究律部。因為自己的本分事（開悟）還沒有明白，前往參訪睦州禪師。睦州禪師一見到他來，就關上了門。文偃禪師於是敲門。睦州禪師問：『誰？』文偃禪師說：『某甲（弟子自稱）。』睦州禪師問：『做什麼？』文偃禪師說：『自己的本分事還沒有明白，乞求禪師指示。』睦州禪師開門一看，隨即又關上了。文偃禪師像這樣連續三天敲門。到第三天，睦州禪師開門。

【English Translation】 English version: The Patriarch's intention penetrates the profound mystery. Nine years of facing the wall contain the true message. Indeed, there is a secret transmission within it. To show everyone, if we talk about this matter, it is like a phoenix soaring into the sky without leaving any trace. This is because the self-nature is empty and vast, and the light of wisdom is pure and bright, illuminating that the five skandhas (form, feeling, perception, volition, and consciousness, the five elements that constitute the human mind and body) are all empty, causing all kinds of conditions to vanish. Directly reaching the point where stars gather in the blue sky, and moonlight soaks the red steps. Emerald curtains hang low, candlelight flickers, and all around is quiet and still. At this time, where is there room for breathing, where is it allowed to peek? The secret room is not ventilated, and the mysterious Dharma door is difficult to set foot in. Although it is like this, a little spiritual light can penetrate the entire universe, where is there any need to be confined to West India (ancient India) and Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma)? On the twentieth day of the tenth month of the eighteenth year of Zhiyuan, the imperial decree ordered the burning of Taoist scriptures and false scriptures at Minzhong Temple in Dadu (now Beijing), except for the 'Tao Te Ching', all were burned. The Zen master was ordered to light the fire, so he drew a circle with the torch and said: 'Dear friends, just like the spiritual texts of the Three Caves (categories of Taoist scriptures), can they also prove this fire-light samadhi (a state of concentration attained through firelight)? If you can understand here, having the 'Beidou Sutra' at home will only cause unrest among the family members. If you cannot understand, after the ashes have flown away, let you search for the Celestial Venerable everywhere.' Quickly open your eyes and look!

Volume 14 of the 'Wudeng Yantong' 'Wan Xu Zang' No. 1568, Volume 81, 'Wudeng Yantong' (Volumes 10-25)

Volume 15 of the 'Wudeng Yantong'

Yunmen School

Sixth Generation under Nanyue

Dharma Successor of Zen Master Xuefeng Cun

Zen Master Wenyen of Guangfeng Temple on Yunmen Mountain in Shaozhou

He was a native of Jiaxing, surnamed Zhang. As a child, he relied on Vinaya Master Zhicheng of Kongwang Temple to become a monk. He was intelligent by nature and endowed with wisdom and eloquence. After he grew up, he shaved his head and received the full precepts at the Piling Altar. He served Vinaya Master Zhicheng for several years, deeply studying the Vinaya Pitaka. Because his own fundamental matter (enlightenment) was not yet clear, he went to visit Zen Master Muzhou. As soon as Zen Master Muzhou saw him coming, he closed the door. Zen Master Wenyen then knocked on the door. Zen Master Muzhou asked: 'Who is it?' Zen Master Wenyen said: 'Moujia (a humble way for a disciple to refer to himself).' Zen Master Muzhou asked: 'What are you doing?' Zen Master Wenyen said: 'My own fundamental matter is not yet clear, I beg the Zen master to instruct me.' Zen Master Muzhou opened the door and took a look, then immediately closed it again. Zen Master Wenyen knocked on the door like this for three consecutive days. On the third day, Zen Master Muzhou opened the door.

師乃拶入。州便擒住曰。道道。師擬議。州便推出曰。秦時𨍏轢鉆。遂掩門。損師一足。師從此悟入。州指見雪峰。師到雪峰莊。見一僧。乃問。上座今日上山去那。僧曰是。師曰。寄一則因緣。問堂頭和尚。祇是不得道是別人語。僧曰得。師曰。上座到山中。見和尚上堂眾才集。便出握腕立地曰。這老漢。項上鐵枷何不脫卻。其僧一依師教。雪峰見這僧與么道。便下座。攔胸把住曰。速道速道。僧無對。峰拓開曰。不是汝語。僧曰。是某甲語。峰曰。侍者將繩棒來。僧曰。不是某語。是莊上一浙中上座教某甲來道。峰曰。大眾去莊上。迎取五百人善知識來。師次日上雪峰。峰才見便曰。因甚麼得到與么地。師乃低頭。從茲契合。溫研積稔。密以宗印授焉。師出嶺遍謁諸方。核窮殊軌。鋒辯險絕。世所盛聞。后抵靈樹。冥符知聖禪師接首座之說。初知聖住靈樹。二十年不請首座。常云。我首座生也。我首座牧牛也。我首座行腳也。一日令擊鐘三門外接首座。眾出迓。師果至。直請入首座寮解包。(人天眼目見靈樹章)后廣主命師出世靈樹。開堂日。主親臨曰。弟子請益。師曰。目前無異路。(法眼別云。不可無益於人)師乃曰。莫道今日謾諸人好。抑不得已。向諸人前作一場狼籍。忽遇明眼人。見成一場笑具。如今避

【現代漢語翻譯】現代漢語譯本：師父於是逼近。知聖禪師便擒住他說：『說！說！』師父想要思量措辭。知聖禪師便把他推出說：『秦時的轆轤鉆。』於是關上門，損傷了師父的一隻腳。師父從此領悟。知聖禪師指點他去見雪峰義存禪師（唐末五代時僧人）。師父到了雪峰義存禪師的莊園，見到一個僧人，便問：『上座今天上山去嗎？』僧人說：『是的。』師父說：『替我帶一句話，問堂頭和尚（指雪峰義存禪師），只是不得說是別人說的話。』僧人說：『可以。』師父說：『上座到了山中，見到和尚上堂，大眾才聚集，便出來握住他的手腕，站在地上說：『這老漢，脖子上的鐵枷為什麼不脫掉？』』那僧人完全按照師父教的去做。雪峰義存禪師見這僧人這麼說，便下座，攔胸抓住他說：『快說！快說！』僧人無言以對。雪峰義存禪師放開他說：『不是你說的話。』僧人說：『是某甲（僧人自稱）說的話。』雪峰義存禪師說：『侍者，拿繩子和棍子來。』僧人說：『不是我說的話，是莊上一個浙中的上座教某甲來說的。』雪峰義存禪師說：『大眾去莊上，迎接五百人的善知識來。』師父第二天上雪峰山，雪峰義存禪師一見到他便說：『因為什麼到了這種地步？』師父於是低頭。從此契合。溫習研究積累多年，秘密地把宗門心印傳授給他。師父出嶺，遍訪各方，考察各種不同的途徑，言辭鋒利，辯才驚人，世人廣為傳聞。後來到達靈樹，與知聖禪師接任首座的預言暗合。當初知聖禪師住在靈樹，二十年不請首座，常說：『我的首座生了，我的首座在牧牛，我的首座在行腳。』有一天，命令敲鐘，在山門外迎接首座。眾人出去迎接，師父果然到了，直接請入首座寮房解包。（《人天眼目》見靈樹章）後來廣主命令師父出世住持靈樹。開堂日，廣主親自來臨說：『弟子請益。』師父說：『目前沒有其他的路。』（法眼禪師另外說：『不可對人沒有益處。』）師父於是說：『不要說今天欺騙你們，實在不得已，在你們面前作一場狼藉。忽然遇到明眼人，見成一場笑話。如今避開。』

【English Translation】 English version: The master then pressed forward. The prefect immediately seized him and said, 'Speak! Speak!' The master hesitated. The prefect then pushed him away, saying, 'A well-worn drill from the Qin dynasty!' Then he slammed the door, injuring the master's foot. From this, the master attained enlightenment. The prefect pointed him towards Xuefeng (Xuefeng Yicun, a monk in the late Tang and Five Dynasties period). When the master arrived at Xuefeng's monastery, he saw a monk and asked, 'Are you going up the mountain today, venerable sir?' The monk replied, 'Yes.' The master said, 'Please deliver a message for me, asking the abbot (referring to Xuefeng Yicun), but you must not say it's someone else's words.' The monk said, 'Understood.' The master said, 'When you reach the mountain and see the abbot ascending the platform, with the assembly gathered, step forward, grasp his wrist, and standing there, say, 'This old man, why hasn't he removed the iron collar around his neck?'' The monk followed the master's instructions exactly. When Xuefeng saw the monk act in this way, he descended from his seat, grabbed him by the chest, and said, 'Quickly, speak! Quickly, speak!' The monk was speechless. Xuefeng released him and said, 'These are not your words.' The monk said, 'They are my words.' Xuefeng said, 'Attendant, bring the ropes and sticks!' The monk said, 'These are not my words; a venerable sir from Zhuang in Zhejiang instructed me to say them.' Xuefeng said, 'Everyone, go to Zhuang and welcome the good teacher of five hundred people!' The next day, the master went up Xuefeng Mountain. As soon as Xuefeng saw him, he said, 'Why did you arrive at such a state?' The master then lowered his head. From then on, they were in accord. After years of diligent study and practice, Xuefeng secretly transmitted the seal of the Zen school to him. The master left the mountain range and visited various places, examining different paths, his arguments sharp and his eloquence astonishing, widely heard by the world. Later, he arrived at Lingshu, coinciding with the prediction of Zen Master Zhisheng regarding the succession of the head seat. Initially, Zen Master Zhisheng resided at Lingshu and did not appoint a head seat for twenty years, often saying, 'My head seat is born, my head seat is herding cattle, my head seat is traveling.' One day, he ordered the bell to be rung, welcoming the head seat outside the mountain gate. The assembly went out to greet him, and the master indeed arrived, and was directly invited to the head seat's quarters to unpack. (Seen in the Lingshu chapter of 'The Eye of Humans and Gods') Later, the Lord of Guang ordered the master to emerge into the world and reside at Lingshu. On the day of the opening ceremony, the Lord personally attended and said, 'This disciple seeks instruction.' The master said, 'There is no other path before you.' (Fayan said separately, 'It is impossible to be of no benefit to people.') The master then said, 'Don't say that I am deceiving you all today; it is truly unavoidable that I make a mess in front of you all. If you suddenly encounter someone with clear eyes, it will become a laughingstock. Now, avoid it.'

不得也。且問你諸人。從上來有甚事。欠少甚麼。向你道無事。已是相埋沒也。雖然如是。也須到這田地始得。亦莫趁口快亂問。自己心裡黑漫漫地。明朝後日大有事在。你若根思遲迴。且向古人建化門庭。東覷西覷看。是個甚麼道理。你欲得會么。都緣是你自家無量劫來妄想濃厚。一期聞人說著。便生疑心。問佛問法。問向上向下。求覓解會轉沒交涉。擬心即差。況復有言有句。莫是不擬心是么。莫錯會好。更有甚麼事。珍重。上堂。我事不獲已。向你諸人道。直下無事。早是相埋沒了也。更欲踏步向前。尋言逐句。求覓解會。千差萬別。廣設問難。贏得一場口滑。去道轉遠。有甚麼休歇時。此事若在言語上三乘十二分教。豈是無言語。因甚麼更道教外別傳。若從學解機智得。祇如十地聖人。說法如雲如雨。猶被呵責。見性如隔羅縠。以此故知。一切有心。天地懸殊。雖然如此。若是得底人。道火不能燒口。終日說事。未嘗掛著唇齒。未嘗道著一字。終日著衣吃飯。未嘗觸著一粒米。掛一縷絲。雖然如此。猶是門庭之說也。須是實得恁么始得。若約衲僧門下。句里呈機。徒勞佇思。直饒一句下承當得。猶是瞌睡漢。時有僧問。如何是一句。師曰舉。上堂。三乘十二分教。橫說豎說。天下老和尚。縱橫十字說。與我拈

【現代漢語翻譯】現代漢語譯本：不行啊。且問問你們各位，從古至今有什麼事？缺少什麼？告訴你們沒事，已經是互相埋沒（指掩蓋了真相）了。雖然是這樣，也必須到達這種境地才行。也不要趁著口舌之快胡亂發問，自己心裡一片黑暗。明天后天還有大事在。你們如果根基遲鈍，就去看看古人建立的教化門庭，東看看西看看，是個什麼道理。你們想要明白嗎？都是因為你們自己無量劫以來妄想濃厚，一旦聽人說起，便生出疑心，問佛問法，問向上向下，求覓理解反而沒有交涉。想要用心思量就錯了，更何況是有言有句的。莫非是不用心思量嗎？不要錯會了才好。還有什麼事？珍重。上堂說法。我實在不得已，才向你們各位說，直截了當說沒事，已經是互相埋沒了。更想要踏步向前，尋言逐句，求覓理解，就會產生千差萬別，廣設問難，贏得一場口舌之快，離道反而更遠。什麼時候才能休歇呢？此事如果能在言語上解決，三乘十二分教（佛教經論的分類）難道沒有言語嗎？為什麼還要說教外別傳（不依賴經典文字的傳承）？如果從學問理解和機智得來，就像十地菩薩（菩薩修行的最高階段），說法如雲如雨，仍然會被呵責，見性就像隔著一層薄紗。因此可知，一切有心（有意識的作為），與真理相差天地懸殊。雖然如此，如果是真正證悟的人，道火不能燒口（指言語不會帶來業障），終日說法，未嘗掛在唇齒，未嘗說出一個字。終日穿衣吃飯，未嘗觸碰到一粒米，掛一縷絲。雖然如此，這還是門庭之說（指方便法門）。必須是真正得到那個境界才行。如果按照衲僧（指僧人）的規矩，在語句里呈現機鋒，徒勞無功地思索。即使一句之下能夠承擔，還是個瞌睡漢。當時有僧人問：『如何是一句？』師父說：『舉。』上堂說法。三乘十二分教，橫說豎說，天下的老和尚，縱橫交錯地說，與我拈（指出）。

【English Translation】 English version: It won't do. Let me ask you all, what has happened from the beginning? What is lacking? Telling you there is nothing is already burying each other (referring to concealing the truth). Although it is like this, you must reach this state to succeed. Also, do not ask questions recklessly in the heat of the moment, your own heart is dark and murky. Tomorrow and the day after tomorrow, there are still important matters at hand. If your roots are slow and hesitant, then look at the teaching gates established by the ancients, look east and look west, what is the principle? Do you want to understand? It is all because your own delusions have been thick for countless kalpas (aeons), once you hear people talk about it, you immediately generate doubts, asking about the Buddha, asking about the Dharma, asking about upwards and downwards, seeking understanding instead has no connection. Trying to use your mind to think is wrong, let alone having words and sentences. Is it not using your mind to think? Don't misunderstand. What else is there? Treasure this. Ascending the hall to preach. I really have no choice but to say to you all, directly saying there is nothing is already burying each other. Wanting to step forward further, seeking words and sentences, seeking understanding, will produce thousands of differences, widely setting up questions and difficulties, winning a battle of words, but moving further away from the Way. When will there be rest? If this matter can be resolved in words, do the Three Vehicles and Twelve Divisions of Teachings (classification of Buddhist scriptures and treatises) not have words? Why else say a separate transmission outside the teachings (a transmission that does not rely on classical texts)? If it comes from learning understanding and intelligence, like the Ten-Ground Bodhisattvas (the highest stage of Bodhisattva practice), preaching like clouds and rain, they are still rebuked, seeing the nature as if through a thin gauze. Therefore, know that all intentional actions are as different as heaven and earth from the truth. Although it is like this, if it is a truly enlightened person, the fire of the Way cannot burn the mouth (referring to words not bringing karmic obstacles), speaking about things all day long, never touching the lips and teeth, never saying a single word. Wearing clothes and eating all day long, never touching a grain of rice, hanging a thread of silk. Although it is like this, this is still the teaching of the gate (referring to expedient means). You must truly attain that state to succeed. If according to the rules of the monks (referring to monks), presenting the opportunity in the sentence, it is futile to think. Even if you can bear it under one sentence, you are still a sleepyhead. At that time, a monk asked: 'What is a sentence?' The master said: 'Raise.' Ascending the hall to preach. The Three Vehicles and Twelve Divisions of Teachings, speaking horizontally and vertically, the old monks of the world, speaking crisscross, pick it out for me.

針鋒許說底道理來看。恁么道。早是作死馬醫。雖然如此。且有幾個到此境界。不敢望汝言中有響。句里藏鋒。瞬目千差。風恬浪靜。伏惟尚饗。僧來參。師乃拈起袈裟曰。汝若道得。落我袈裟圈䙡里。汝若道不得。又在鬼窟里坐。作么生。自代曰。某甲無氣力。師一日打椎曰。妙喜世界百雜碎。拓缽向湖南城裡。吃粥飯去來。上堂。諸兄弟。儘是諸方參尋知識。抉擇生死。到處豈無尊宿垂慈方便之詞。還有透不得底句么。出來舉看。待老漢與你大家商量。有么有么。時有僧出擬伸問次。師曰。去去西天路。迢迢十萬余。便下座。舉。世尊。初生下。一手指天。一手指地。周行七步。目顧四方云。天上天下。唯我獨尊。師曰。我當時若見。一棒打殺。與狗子吃卻。貴圖天下太平。師在文德殿赴齋。有鞠常侍問。靈樹果子熟也未。師曰。甚麼年中得通道生。僧問。如何是西來意。師曰。山河大地。曰向上更有事也無。師曰有。曰如何是向上事。師曰。釋迦老子在西天。文殊菩薩居東土。問如何是雲門山。師曰。庚峰定穴。問如何是大修行人。師曰。一榼在手。上堂。因聞鐘聲。乃曰。世界與么廣闊。為甚麼鐘聲披七條。問一生積惡不知善。一生積善不知惡。此意如何。師曰燭。問如何是和尚非時為人一句。師曰。早朝牽

【現代漢語翻譯】現代漢語譯本從針鋒相對的言論中來看道理。怎麼說呢？這已經是死馬當活馬醫了。雖然如此，又有幾個人能達到這種境界呢？不敢期望你的話語中帶有迴響，句子里隱藏鋒芒，一眨眼就產生千差萬別，風平浪靜。恭敬地希望您享用祭品。有僧人前來參拜，老師拿起袈裟說：『你如果說得對，就落入我的袈裟圈套里；你如果說不對，又是在鬼窟里坐著。』該怎麼辦呢？（老師）自己回答說：『我沒有力氣。』老師有一天敲打木椎說：『妙喜世界（Abhirati，東方凈土）被打得粉碎，拿著缽到湖南城裡去吃粥飯吧。』上堂說法時，（老師說：）『各位師兄弟，你們都是四處參訪知識，決斷生死的人。到處難道沒有尊宿（指有德行的僧人）慈悲方便的言語嗎？還有不能領悟的句子嗎？拿出來說說看，等我跟大家一起商量。有沒有？有沒有？』當時有個僧人出來想要提問，老師說：『去吧去吧，西天路途遙遠，有十萬多里。』說完就下座了。（老師）舉例說：『世尊（指釋迦牟尼佛，Sakyamuni）剛出生時，一手指天，一手指地，走了七步，環顧四方說：「天上天下，唯我獨尊。」』老師說：『我當時如果見到，一棒打死，餵狗吃掉，爲了圖天下太平。』老師在文德殿參加齋飯，有鞠常侍問：『靈樹的果子熟了嗎？』老師說：『哪一年才能相通道已經產生？』有僧人問：『如何是西來意（Bodhidharma從西天來到東土傳法的真意）？』老師說：『山河大地。』（僧人）說：『向上還有更重要的事嗎？』老師說：『有。』（僧人）說：『如何是向上事？』老師說：『釋迦老子在西天，文殊菩薩（Manjusri）居住在東土。』問：『如何是雲門山（Yunmen Mountain，山名）？』老師說：『庚峰定穴。』問：『如何是大修行人？』老師說：『一壺酒在手。』上堂說法時，因為聽到鐘聲，（老師）就說：『世界這麼廣闊，為什麼鐘聲要披七條（指袈裟）？』問：『一生積累惡行卻不知道什麼是善，一生積累善行卻不知道什麼是惡，這是什麼意思？』老師說：『燭。』問：『如何是和尚（指老師自己）不按時為人說法的一句？』老師說：『一大早就牽（牛）。』

【English Translation】 English version Looking at the principles from the perspective of sharp and confrontational words, what can be said? It's already treating a dead horse as if it were alive. Even so, how many people can reach this state? I dare not expect your words to have echoes, your sentences to hide sharpness, a blink of an eye to produce thousands of differences, the wind to be calm and the waves still. I respectfully hope you enjoy the offerings. A monk came to pay respects, and the teacher picked up his kasaya (monk's robe) and said, 'If you can speak correctly, you will fall into the trap of my kasaya; if you speak incorrectly, you will be sitting in a ghost cave.' What should be done? (The teacher) answered himself, 'I have no strength.' One day, the teacher struck the wooden mallet and said, 'The Abhirati (the Pure Land of the East) is smashed to pieces, take your bowl and go to Hunan city to eat congee.' When ascending the hall to preach, (the teacher said:) 'All of you fellow monks, you are all people who seek knowledge everywhere and decide on life and death. Is there no compassionate and expedient speech from venerable elders (referring to monks with virtue) everywhere? Are there any sentences that cannot be understood? Bring them out and let me discuss them with everyone. Is there? Is there?' At that time, a monk came out wanting to ask a question, and the teacher said, 'Go, go, the road to the Western Heaven is far away, more than ten thousand miles.' After saying that, he stepped down from the seat. (The teacher) gave an example: 'When the World Honored One (referring to Sakyamuni Buddha) was first born, he pointed one finger to the sky and one finger to the earth, walked seven steps, and looked around in all directions, saying, "Above the heavens and below the heavens, I alone am the most honored."' The teacher said, 'If I had seen him at that time, I would have beaten him to death with a stick and fed him to the dogs, in order to seek peace in the world.' The teacher attended a vegetarian meal in the Wende Hall, and Ju Changshi asked, 'Are the fruits of the spiritual tree ripe yet?' The teacher said, 'In what year can one believe that the Dao has already arisen?' A monk asked, 'What is the meaning of the coming from the West (the true meaning of Bodhidharma coming from the West to transmit the Dharma in the East)?' The teacher said, 'Mountains, rivers, and the great earth.' (The monk) said, 'Is there anything more important above?' The teacher said, 'Yes.' (The monk) said, 'What is the matter above?' The teacher said, 'Sakyamuni Buddha is in the Western Heaven, and Manjusri Bodhisattva resides in the Eastern Land.' Asked, 'What is Yunmen Mountain (name of a mountain)?' The teacher said, 'Geng Peak determines the location.' Asked, 'What is a great practitioner?' The teacher said, 'A pot of wine in hand.' When ascending the hall to preach, because he heard the sound of the bell, (the teacher) said, 'The world is so vast, why does the sound of the bell have to wear seven strips (referring to the kasaya)?' Asked, 'One accumulates evil deeds throughout their life but does not know what is good, one accumulates good deeds throughout their life but does not know what is evil, what does this mean?' The teacher said, 'Candle.' Asked, 'What is a phrase from the monk (referring to the teacher himself) that speaks to people at an inappropriate time?' The teacher said, 'Leading (the ox) early in the morning.'

犁。晚間拽杷。舉雪峰云。三世諸佛。向火𦦨上轉大法輪。師曰。火𦦨為三世諸佛說法。三世諸佛立地聽。上堂。舉一則語。教汝直下承當。早是撒屎著汝頭上也。直饒拈一毫頭。盡大地一時明得。也是剜肉作瘡。雖然如此。汝亦須是實到這個田地始得。若未切。不得掠虛。卻須退步。向自己根腳下推尋看。是個甚麼道理。實無絲毫許。與汝作解會。與汝作疑惑。況汝等各各當人。有一段事。大用現前。更不煩汝一毫頭氣力。便與祖佛無別。自是汝諸人。信根淺薄。惡業濃厚。突然起得許多頭角。擔缽囊千鄉萬里。受屈作么。且汝諸人。有甚麼不足處。大丈夫漢。阿誰無分。獨自承當得。猶不著便。不可受人欺謾。取人處分。才見老和尚開口。便好把特石驀口塞。便是屎上青蠅。相似斗唼將去。三個五個。聚頭商量。苦屈兄弟。古德一期。為汝諸人不奈何。所以方便。垂一言半句。通汝入路。知是般事。拈放一邊。自著些子筋骨。豈不是有少許相親處。快與快與。時不待人。出息不保入息。更有甚麼身心。別處閑用。切須在意。珍重。上堂。盡乾坤。一時將來。著汝眼睫上。你諸人聞恁么道。不敢望你出來性燥。把老漢打一摑。且緩緩子細看。是有是無。是個甚麼道理。直饒你向這裡明得。若遇衲僧門下。好槌折腳。

【現代漢語翻譯】現代漢語譯本犁地。晚上還要拉耙。提起雪峰的雲門話頭，三世諸佛（過去、現在、未來的一切佛）在火爐子上轉大法輪。禪師說：『火爐子為三世諸佛說法，三世諸佛站立在原地聽法。』上堂說法時，舉一個公案，教你們當下承擔，這已經是往你們頭上撒屎了。即使拈起一根毫毛，整個大地一時都明白了，也是剜肉補瘡。雖然如此，你們也必須真正到達這個地步才行。如果還沒有真切體會，就不要虛張聲勢，卻需要退一步，向自己的根腳下推尋看看，這到底是個什麼道理。實際上沒有絲毫可以用來給你們解釋，給你們製造疑惑。況且你們每個人，都有一段大事因緣，大用現前的時候，更不需要你們費一毫頭的氣力，就和祖師、佛沒有區別。只是你們這些人，信根淺薄，惡業深重，突然生出許多頭角，挑著缽囊，千鄉萬里地奔波，受委屈幹什麼呢？況且你們這些人，有什麼不足的地方？大丈夫漢，誰沒有自己的那一份？獨自承擔得起，仍然不著邊際。不可被人欺騙，聽人擺佈。才見到老和尚開口，就應該用土塊堵住他的嘴，就像屎上的蒼蠅，爭先恐後地搶食。三個人五個人的，聚在一起商量，真是苦了你們這些兄弟。古德（古代的得道高僧）一輩子，爲了你們這些人無可奈何，所以方便示現，垂下一言半句，讓你們得以入門。知道是這麼回事，就把它放到一邊，自己用些力氣，豈不是有少許相親之處？快點！快點！時不我待人。出氣不保進氣，還有什麼身心，在別處閑用？一定要在意！珍重！上堂說法時說：將整個乾坤，一時放在你們的眼睫毛上。你們這些人聽到這樣的話，不敢指望你們出來性情暴躁，打老漢一巴掌。且慢慢仔細看，是有還是沒有？這到底是個什麼道理？即使你們在這裡明白了，如果遇到禪宗門下的人，也會被打斷腿。

【English Translation】 English version Plowing. Pulling the harrow in the evening. Raising the Yunmen's saying of Xuefeng, the Buddhas of the three times (all Buddhas of the past, present, and future) are turning the great Dharma wheel on the fire brazier. The Zen master said, 'The fire brazier is expounding the Dharma for the Buddhas of the three times, and the Buddhas of the three times are standing in place listening to the Dharma.' When ascending the hall to preach, he cited a public case to teach you to take responsibility right now, which is already throwing shit on your heads. Even if you pick up a single hair, the entire earth will understand it at once, it is also cutting flesh to make sores. Even so, you must truly reach this point. If you have not truly experienced it, do not bluff, but need to step back and look for it under your own roots, what is the reason for this? In fact, there is not the slightest bit that can be used to explain to you, to create doubts for you. Moreover, each of you has a major cause and condition, when the great function manifests, you don't need to spend a bit of effort, and there is no difference from the patriarchs and Buddhas. It's just that you people have shallow roots of faith and heavy evil karma, and suddenly grow many horns, carrying alms bowls and running around thousands of miles, why suffer? Moreover, what is lacking in you people? Great men, who doesn't have their own share? Being able to bear it alone is still not to the point. Do not be deceived by others, and be manipulated by others. As soon as you see the old monk open his mouth, you should block his mouth with a clod of earth, just like flies on shit, scrambling to eat. Three or five people gather together to discuss, it is really bitter for you brothers. The ancient worthies (ancient enlightened monks) in their lifetime, were helpless for you people, so they conveniently manifested, dropping a word or half a sentence, so that you can enter the door. Knowing that this is the case, put it aside and use some effort yourself, isn't there a little bit of intimacy? Hurry up! Hurry up! Time waits for no one. Exhaling does not guarantee inhaling, what body and mind are there to use elsewhere? Must pay attention! Take care! When ascending the hall to preach, he said: Bring the entire universe and put it on your eyelashes at once. When you people hear such words, I don't dare to expect you to come out with a violent temper and slap the old man. But slowly and carefully see, is there or is there not? What is the reason for this? Even if you understand it here, if you encounter people under the Zen sect, your legs will be broken.

若是個人。聞說道。甚麼處有老宿出世。便好驀面唾。污我耳目。汝若不是個手腳。才聞人舉。便承當得。早落第二機也。汝不看。他德山和尚。才見僧入門。拽杖便趁。睦州和尚。才見僧入門來。便云。見成公案。放汝三十棒。自余之輩。合作么生。若是一般掠虛漢。食人涎唾。記得一堆一擔骨董。到處馳騁。驢唇馬觜。夸我解問十轉五轉話。饒你從朝問到夜。論劫恁么。還曾夢見么。甚麼處是與人著力處。似這般底。有人屈衲僧齋也。道得飯吃。有甚堪共語處。他日閻羅王面前。不取汝口解說。諸兄弟。若是得底人。他家依眾遣日。若也未得。切莫容易過時。大鬚子細。古人大有葛藤相為處。祇如雪峰道。盡大地是汝自己。夾山道。百草頭上。薦取老僧。鬧市裡。識取天子。洛浦云。一塵才起。大地全收。一毛頭師子全身。總是汝。把取翻覆思量看。日久歲深。自然有個入路。此事無汝替代處。莫非各在當人分上。老和尚出世。祇為汝證明。汝若有少許來由。亦昧汝不得。若實未得方便。撥汝即不可。兄弟一等是踏破草鞋。拋卻師長父母行腳。直須著些子精彩始得。若未有個入頭處。遇著本色咬豬狗手腳。不惜性命。入泥入水。相為有可咬嚼。眨上眉毛。高掛缽囊。拗折拄杖。十年二十年辦取徹頭莫愁不成辦。直

【現代漢語翻譯】現代漢語譯本：如果有人聽說哪裡有老修行出世，就想直接朝他臉上吐唾沫，弄髒我的耳朵和眼睛。你如果不是個有真本事的人，才聽別人提起，就立刻認可承擔，那就已經落入下乘了。你沒看到嗎？德山和尚，一見到僧人入門，就拿起棍子趕人；睦州和尚，一見到僧人入門，就說：『現成的公案，給你三十棒！』其餘的人，又該怎麼做呢？如果是一般的虛誇之徒，只會吃別人的唾沫，記住一堆一擔的古董，到處炫耀，說些驢唇不對馬嘴的話，誇口說我能解答十轉五轉的話題。就算你從早問到晚，論劫這麼問，也曾夢見過真理嗎？哪裡才是真正用功的地方？像這種人，有人勉強供養僧飯，也只是爲了混口飯吃，有什麼值得和他談論的？將來在閻羅王面前，不會採納你的口頭解釋。各位同修，如果是真正有所得的人，他們會隨眾度日。如果還沒有領悟，千萬不要輕易浪費時間，必須仔細用心。古人有很多互相幫助的方法。比如雪峰禪師說：『整個大地都是你自己。』夾山禪師說：『在每棵小草的頂端，認識老僧。在喧鬧的市集中，認識天子。』洛浦禪師說：『一塵才起，整個大地都被收攝。一根毛髮上的獅子，就是全身。』把這些話拿來反覆思考，日久年深，自然會有個入門的途徑。這件事沒有人可以代替你，只能靠你自己。老和尚出世，只是爲了給你證明。如果你有少許的來由，也無法隱瞞。如果確實還沒有得到方便，強行提拔你也是不可能的。各位同修，大家一樣是踏破草鞋，拋棄師長父母去行腳，必須拿出一些真本事才行。如果還沒有入門，遇到真正有本事的『咬豬狗』（形容不畏艱難，勇猛精進的人），就要不惜性命，入泥入水，互相幫助，共同咬嚼真理。眨上眉毛，高掛缽囊，拗斷拄杖，用十年二十年的時間，徹底辦好這件事，不要擔心辦不成。直接……

【English Translation】 English version: If someone hears that a venerable monk has appeared somewhere, they immediately want to spit in his face, defiling my ears and eyes. If you are not a person of genuine ability, and you immediately accept and take on what others say, then you have already fallen into a lower state. Haven't you seen? When Master Deshan saw a monk enter, he would grab his staff and chase him away. When Master Muzhou saw a monk enter, he would say, 'A ready-made case! Thirty blows for you!' What should the rest of us do? If you are just a boastful person, only eating the spittle of others, remembering a pile and a load of antiques, showing off everywhere, saying things that are irrelevant, boasting that I can answer ten or five turns of questions. Even if you ask from morning till night, for kalpas like that, have you ever dreamed of the truth? Where is the place to truly exert effort? People like this, if someone reluctantly offers them monastic meals, it's just to get a meal. What is there to talk about with them? In front of King Yama in the future, your verbal explanations will not be accepted. Fellow practitioners, if you are truly enlightened, you will live each day with the community. If you have not yet realized it, do not easily waste time, you must be careful and diligent. The ancients had many ways to help each other. For example, Zen Master Xuefeng said, 'The entire earth is yourself.' Zen Master Jiashan said, 'On the top of every blade of grass, recognize the old monk. In the noisy marketplace, recognize the Son of Heaven.' Zen Master Luopu said, 'As soon as a speck of dust arises, the entire earth is gathered in. The lion on a single hair is the whole body.' Take these words and think about them repeatedly. Over time, naturally there will be a path to enter. No one can replace you in this matter; it depends on you alone. The old monk appears in the world only to prove it for you. If you have a little bit of origin, you cannot hide it. If you have not yet obtained convenience, it is impossible to forcibly promote you. Fellow practitioners, we are all wearing out our straw sandals, abandoning our teachers and parents to travel. You must show some real ability. If you have not yet entered, and you encounter a true 'pig-dog biter' (describing someone who is not afraid of difficulties, courageous and diligent), you must not spare your life, enter the mud and water, help each other, and chew on the truth together. Raise your eyebrows, hang up your bowl, break your staff, and spend ten or twenty years to completely accomplish this matter. Don't worry about not being able to accomplish it. Directly...

是今生不得徹頭。來生亦不失人身。向此門中亦乃省力。不虛孤負平生。亦不孤負師長父母。十方施主。直須在意。莫空游州獵縣。橫擔拄杖。一千里二千里走。這邊經冬。那邊過夏。好山好水堪取性。多齋供。易得衣缽。苦屈苦屈。圖他一粒米。失卻半年糧。如此行腳。有甚麼利益。信心檀越。把菜粒米作么生消得。直須自看。無人替代。時不待人。忽然一日眼光落地。到前頭將甚麼抵擬。莫一似落湯螃蟹。手腳忙亂。無汝掠虛說大話處。莫將等閑空過時光。一失人身。萬劫不復。不是小事。莫據目前。俗人尚道。朝聞道夕死可矣。況我沙門合履踐個甚麼事。大須努力。珍重。僧問靈樹。如何是祖師西來意。樹默然。遷化后。門人立行狀碑。欲入此語。問師曰。先師默然處。如何上碑。師對曰師。上堂。佛法也太煞有。祇是舌頭短良久曰。長也。普請般柴次。師遂拈一片拋下曰。一大藏教祇說這個。見僧量米次。問米籮里有多少達磨眼睛。僧無對。師代曰。斗量不盡。上堂。人人自有光明在。看時不見暗昏昏。作么生是諸人自己光明。自代曰。廚庫三門。又曰。好事不如無。示眾。古德道。藥病相治。盡大地是藥。那個是你自己。乃曰。遇賤即貴。僧曰。乞師指示。師拍手一下。拈拄杖曰。接取拄杖子。僧接得拗作

【現代漢語翻譯】現代漢語譯本今生即使不能完全徹悟，來生也不會失去人身。在這個法門中修行也比較省力，不會白白辜負此生，也不會辜負師長父母和十方施主。一定要在意此事，不要白白地遊走四方，橫著拿著枴杖，走一千里二千里。這邊過冬，那邊過夏，覺得好山好水可以陶冶性情，多接受齋供容易得到衣缽。這樣辛苦奔波，爲了貪圖一粒米，卻失去了半年的糧食。這樣的行腳有什麼利益呢？有信心的施主，你們的菜和米是怎麼消化掉的呢？必須自己去看，沒有人可以替代。時不我待，忽然有一天眼光落地（死亡），到閻王殿前拿什麼來抵擋？不要像落湯的螃蟹一樣，手腳忙亂。沒有你虛張聲勢說大話的地方。不要把等閑的光陰白白錯過，一旦失去人身，萬劫都難以恢復，這不是小事。不要只看眼前，俗人還說，『早上明白了道理，晚上死了都可以』，何況我們出家人應該實踐什麼呢？必須努力，珍重。有僧人問靈樹禪師：『如何是祖師西來意？』靈樹禪師沉默不語。圓寂后，他的弟子們要立行狀碑，想把這句話寫進去，就問禪師：『先師沉默不語，如何寫到碑上？』禪師回答說：『師父上堂時說，佛法也太有了，只是舌頭短。』停頓了很久說：『長也。』一次普請搬柴，禪師於是拿起一片柴扔下說：『一大藏教只說了這個。』看見僧人量米，問：『米籮里有多少達磨（Bodhidharma）眼睛？』僧人無言以對。禪師代答說：『斗量不盡。』上堂時說：『人人自己都有光明在，看的時候看不見，暗昏昏的。怎麼是你們自己的光明？』自己回答說：『廚庫三門。』又說：『好事不如無。』開示大眾說：『古德說，藥和病互相治療，整個大地都是藥，哪個是你自己？』於是說：『遇賤即貴。』僧人說：『乞求禪師指示。』禪師拍手一下，拿起拄杖說：『接取拄杖子。』僧人接過後拗斷了。

【English Translation】 English version Even if one cannot achieve complete enlightenment in this life, one will not lose human form in the next. Cultivating in this Dharma gate is also relatively effortless, and one will not waste this life in vain, nor will one disappoint the teachers, parents, and benefactors of the ten directions. One must pay attention to this matter and not wander around aimlessly, carrying a staff horizontally, walking a thousand or two thousand miles. Spending the winter here and the summer there, thinking that beautiful mountains and rivers can cultivate one's nature, and that receiving many offerings makes it easy to obtain robes and bowls. Such hard work and running around, for the sake of greedily seeking a grain of rice, one loses half a year's worth of food. What benefit is there in such pilgrimage? Believers and benefactors, how do you digest your vegetables and rice? You must see for yourselves, no one can replace you. Time waits for no one, and suddenly one day the light in your eyes falls to the ground (death), what will you use to resist in front of King Yama? Do not be like a crab in hot water, with your hands and feet in a flurry. There is no place for you to bluff and talk big. Do not waste your time idly, once you lose human form, it will be difficult to recover for countless eons, this is not a small matter. Do not only look at the present, even worldly people say, 'If one understands the truth in the morning, one can die in the evening,' let alone what we monks should practice? You must strive hard, cherish this. A monk asked Zen Master Ling Shu: 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' Zen Master Ling Shu remained silent. After his passing, his disciples wanted to erect a stele with his deeds and wanted to write this sentence on it, so they asked the Zen master: 'The late master remained silent, how should we write it on the stele?' The Zen master replied: 'When the master ascended the hall, he said, the Buddha-dharma is too much, it's just that the tongue is short.' After a long pause, he said: 'It's long.' Once, during a communal labor of carrying firewood, the Zen master picked up a piece of firewood and threw it down, saying: 'The entire Great Treasury of Scriptures only speaks of this.' Seeing a monk measuring rice, he asked: 'How many eyes of Dharma (Bodhidharma) are there in the rice basket?' The monk was speechless. The Zen master answered on his behalf: 'They cannot be measured with a bushel.' When ascending the hall, he said: 'Everyone has their own light within, but when looking, one cannot see it, it is dark and dim. What is your own light?' He answered himself: 'The kitchen, the storehouse, and the three gates.' He also said: 'Good things are not as good as nothing.' Instructing the assembly, he said: 'The ancient worthies said, medicine and disease cure each other, the entire earth is medicine, which one is yourself?' Then he said: 'Meeting the cheap is the noble.' A monk said: 'I beg the Zen master for instruction.' The Zen master clapped his hands once, picked up his staff and said: 'Take the staff.' The monk took it and broke it.

兩橛。師曰。直饒恁么。也好與三十棒。上堂。一言才舉。千車同轍。該括微塵。猶是化門之說。若是衲僧合作么生。若將佛意祖意這裡商量。曹溪一路平沈。還有人道得么。道得底出來。僧問。如何是超佛越祖之談。師曰。糊餅。曰這裡有甚麼交涉。師曰。灼然有甚麼交涉。乃曰。汝等諸人沒可作了。見人道著祖意。便問。超佛越祖之談。汝且喚甚麼作佛。喚甚麼作祖。且說超佛越祖底道理看。問個出三界。汝把將三界來看。有甚麼見聞覺知隔礙著汝。有甚麼聲塵色法與汝可了。了個甚麼碗。以那個為差殊之見。他古聖不奈何。橫身為物。道個舉體全真。物物覿體不可得。我向汝道。直下有甚麼事。早是相埋沒了也。汝若實未有入頭處。且獨自參詳。除卻著衣吃飯屙屎送尿。更有甚麼事。無端起得如許多般妄想作甚麼。更有一般底。如等閑相似。聚頭學得個古人話路。識性記持妄想卜度道。我會佛法了也。祇管說葛藤取性過時。更嫌不稱意。千鄉萬里。拋卻父母師長。作這去就。這般打野榸漢有甚麼死急。行腳去。以拄杖趁下。上堂。故知時運澆漓。代干像季。近日師僧北去。言禮文殊。南去謂游衡岳。恁么行腳。名字比丘。徒消信施。苦哉苦哉。問著黑漆相似。祇管取性過時。設有三個兩個。狂學多聞記持。話路

【現代漢語翻譯】現代漢語譯本：兩橛（liǎng jué，兩段）。師父說：『即使是這樣，也應該打三十棒。』上堂說法：『一句話才說出口，就像千輛車行駛在同一條道路上。即使概括了微塵般細微的事物，也仍然是教化的方便之說。如果是真正的修行人，應該怎麼做呢？如果將佛意、祖意在這裡討論，曹溪（Cáoxī，六祖慧能弘法的道場）的道路就會被淹沒。還有人能說得出來嗎？能說出來的人站出來。』有僧人問：『什麼是超越佛、超越祖的言論？』師父說：『糊餅（hú bǐng，燒餅）。』僧人說：『這和這裡有什麼關係？』師父說：『當然有什麼關係。』於是師父說：『你們這些人沒什麼可做的了。一聽人說到祖意，就問什麼是超越佛、超越祖的言論。你且說說，你把什麼叫做佛？把什麼叫做祖？且說說超越佛、超越祖的道理來看看。問一個超出三界（sān jiè，欲界、色界、無色界）的問題，你卻把三界拿出來看。有什麼見聞覺知阻礙著你？有什麼聲塵色法讓你了結？了結什麼碗？把什麼作為差別之見？古聖先賢沒有辦法，只好委屈自己來度化眾生，說一個『舉體全真（jǔ tǐ quán zhēn，整個本體都是真如）』，但物物都去體認本體是不可得的。我告訴你們，當下有什麼事？早就互相埋沒掉了。你們如果實在沒有入門之處，就獨自參詳。除了穿衣吃飯、拉屎撒尿，還有什麼事？無端端地生起這麼多妄想做什麼？還有一種人，好像很隨便的樣子，聚在一起學一些古人的話語，用意識去記憶、執持、妄想、猜測，說：『我懂佛法了。』只是說些沒用的話來消磨時間，還嫌不稱心如意。千里迢迢，拋棄父母師長，做這些無意義的事情。這些到處亂跑的人有什麼著急的？到處遊方。用拄杖趕他們走。』上堂說法：『所以說時運衰敗，末法時代。近來有些僧人往北去，說是去朝拜文殊菩薩（Wénshū Púsà，智慧的象徵）；往南去，說是去遊覽衡山（Héngshān，五嶽之一）。這樣遊方，只是掛著比丘（bǐqiū，出家男子）的名號，白白消耗信徒的供養。可悲啊可悲。問他們，卻像黑漆一樣什麼都不知道，只是消磨時間。即使有三兩個，也是瘋狂地學習、多方聽聞、記誦，只會說些話語。』

【English Translation】 English version: Two pieces. The master said, 'Even so, it would be good to give thirty blows.' Entering the hall: 'As soon as a word is spoken, a thousand carts follow the same track. Even encompassing the smallest dust particles is still a teaching of expedient means. If it were a true monk, what should he do? If you discuss the Buddha's intent and the Patriarch's intent here, the road to Caoxi (Cáoxī, the place where the Sixth Patriarch Huineng propagated the Dharma) will be submerged. Is there anyone who can speak it? Let those who can speak it come forward.' A monk asked, 'What is talk that transcends the Buddha and transcends the Patriarch?' The master said, 'Húbǐng (sesame cake).' The monk said, 'What relevance does this have here?' The master said, 'Of course, it has relevance.' Then the master said, 'You people have nothing to do. When you hear someone mention the Patriarch's intent, you ask, 'What is talk that transcends the Buddha and transcends the Patriarch?' Tell me, what do you call Buddha? What do you call Patriarch? And explain the principle of transcending the Buddha and transcending the Patriarch. You ask about escaping the Three Realms (sān jiè, the realm of desire, the realm of form, and the formless realm), but you bring the Three Realms to look at. What perceptions, knowledge, or awareness are hindering you? What sounds, sights, or dharmas are there for you to resolve? Resolve what bowl? What do you take as a difference in view? The ancient sages had no choice but to embody themselves for the sake of beings, saying 'The entire body is true (jǔ tǐ quán zhēn, the whole body is the true thusness),' but it is impossible to perceive the essence of each thing. I tell you, what is there to do right now? You have already buried each other. If you truly have no entry point, then contemplate it alone. Besides dressing, eating, defecating, and urinating, what else is there to do? Why needlessly create so many delusions? There is another type of person who seems casual, gathering together to learn the words of the ancients, using consciousness to memorize, hold onto, delude, and guess, saying, 'I understand the Buddha's Dharma.' They only speak useless words to waste time, and still complain that it is not satisfactory. Traveling thousands of miles, abandoning parents and teachers, doing these meaningless things. What is the hurry for these wandering vagrants? Wandering everywhere. Chasing them away with a staff.' Entering the hall: 'Therefore, know that times are declining, and it is the degenerate age. Recently, some monks go north, saying they are going to pay homage to Mañjuśrī Bodhisattva (Wénshū Púsà, the symbol of wisdom); going south, saying they are going to visit Mount Heng (Héngshān, one of the Five Great Mountains). Traveling in this way, they are only wearing the name of a Bhikkhu (bǐqiū, ordained male), wasting the offerings of believers in vain. How sad, how sad. When asked, they are like black lacquer, knowing nothing, only wasting time. Even if there are two or three, they are madly learning, hearing widely, and memorizing, only speaking words.'

到處覓相似語句。印可老宿。輕忽上流作薄福業。他日閻羅王釘釘之時。莫道無人向你說。若是初心後學。直須擺動精神。莫空記人說處。多虛不如少實。向後祇道自賺。有甚麼事近前。上堂。眾集。師以拄杖指面前曰。乾坤大地微塵諸佛。總在里許。爭佛法覓勝負。還有人諫得么。若無人諫得。待老漢與你諫看。僧曰。請和尚諫。師曰。這野狐精。上堂。拈拄杖曰。天親菩薩無端變作一條楖栗杖。乃畫一畫曰。塵沙諸佛盡在這裡葛藤。便下座。上堂。我看汝諸人。二三機中尚不能構得。空披衲衣何益。汝還會么。我與汝注破。久後到諸方。若見老宿。舉一指。豎一拂子云。是禪。是道。拽拄杖打破頭便行。若不如此。盡落天魔眷屬。壞滅吾宗。汝若實不會。且向葛藤社裡看。我尋常向汝道。微塵剎土中三世諸佛。西天二十八祖。唐土六祖。盡在拄杖頭上說法。神通變現。聲應十方。一任縱橫。汝還會么。若不會。且莫掠虛。然雖如此。且諦當實見也未。直饒到此田地。也未夢見衲僧沙彌在。三家村裡不逢一人。驀拈拄杖畫一畫曰。總在這裡。又畫一畫曰。總從這裡出去也。珍重。師一日以手入木師子口。叫曰。咬殺我也相救。(歸宗柔代云。和尚出手太殺)上堂。聞聲悟道。見色明心。遂舉起手曰。觀世音菩薩將錢

【現代漢語翻譯】現代漢語譯本到處尋找相似的語句。認可那些年老的有經驗的僧人。輕視後來者，這是在造作淺薄的福業。將來閻羅王釘釘子的時候，不要說沒有人事先告訴你。如果是剛開始學習的後輩，一定要振作精神。不要只是空洞地記住別人說的話。與其多而虛假，不如少而實在。將來只會說自己欺騙了自己。有什麼事情就靠近前來。上堂說法。大眾聚集。師父用拄杖指著面前說：『乾坤大地、微塵般的諸佛（Buddhas，覺悟者），都在這裡面。』爭論佛法，爭奪勝負。還有人能勸諫嗎？如果沒有人能勸諫，等我來替你們勸諫看看。僧人說：『請和尚勸諫。』師父說：『這野狐精。』上堂說法。拿起拄杖說：『天親菩薩（Vasubandhu，印度佛教思想家）無緣無故變成了一條楖栗杖。』於是畫了一下說：『像塵沙一樣多的諸佛，都在這葛藤（糾纏不清的狀態）里。』便下座。上堂說法。我看你們這些人，在二三等根機中尚且不能領會。空披著袈裟有什麼用？你們會嗎？我為你們註釋明白。以後到了各處，如果見到老宿（經驗豐富的僧人），舉起一指，豎起一拂子說：『這是禪（Dhyana，冥想），這是道（the Way，真理）。』就用拄杖打破他的頭便走。如果不這樣做，就會全部落入天魔眷屬，毀壞我的宗門。如果你們實在不會，就到葛藤社裡看看。我經常對你們說，微塵剎土中的三世諸佛，西天二十八祖（the 28 Patriarchs of India），唐土六祖（the Sixth Patriarch of China），都在拄杖頭上說法。神通變現，聲音應和十方，任憑縱橫。你們會嗎？如果不會，就不要掠奪虛名。雖然如此，但你們真正確實地見到了嗎？即使到了這種地步，也還沒有夢見到真正的衲僧沙彌。在偏僻的鄉村裡遇不到一個人。忽然拿起拄杖畫了一下說：『總在這裡。』又畫了一下說：『總從這裡出去。』珍重。師父有一天把手伸進木頭獅子的嘴裡，叫道：『咬死我了，快來救我！』（歸宗柔代替他說：『和尚出手太狠了。』）上堂說法。聞聲悟道，見色明心。於是舉起手說：『觀世音菩薩（Avalokiteśvara，大慈大悲的菩薩）將錢』

【English Translation】 English version Everywhere seeking similar statements. Approving old and experienced monks. Disregarding those who come later, creating shallow karmic deeds. In the future, when King Yama (the King of Hell) is hammering nails, don't say no one told you beforehand. If you are a beginner, you must rouse your spirit. Don't just empty-mindedly remember what others say. It's better to have less that is real than more that is false. In the future, you'll only say you deceived yourself. If there's anything, come closer. Ascending the hall to preach. The assembly gathers. The master points the staff at the front and says: 'The universe, the great earth, the dust-like Buddhas (Buddhas, enlightened ones), are all in here.' Arguing about the Dharma, contending for victory or defeat. Is there anyone who can advise against it? If no one can advise against it, wait for me to advise you. A monk says: 'Please, Master, advise us.' The master says: 'This wild fox spirit.' Ascending the hall to preach. Raising the staff, he says: 'Vasubandhu Bodhisattva (Vasubandhu, an Indian Buddhist thinker) inexplicably transformed into a date-wood staff.' Then he draws a line and says: 'The Buddhas as numerous as dust and sand are all in this entanglement (a state of confusion).' Then he descends from the seat. Ascending the hall to preach. I see that you people are still unable to grasp even the second or third level of understanding. What's the use of wearing the robe in vain? Do you understand? I will explain it clearly for you. Later, when you go to various places, if you see an old monk, raise a finger, raise a whisk, and say: 'This is Dhyana (Dhyana, meditation), this is the Way (the Way, truth).' Then break his head with the staff and leave. If you don't do this, you will all fall into the retinue of the heavenly demons, destroying my school. If you really don't understand, go and look in the entanglement society. I often tell you that the Buddhas of the three times in the dust-like lands, the 28 Patriarchs of India (the 28 Patriarchs of India), the Sixth Patriarch of China (the Sixth Patriarch of China), are all preaching on the head of the staff. Supernatural powers manifest, the sound responds in all directions, allowing free rein. Do you understand? If you don't understand, don't seize empty fame. Although it is so, have you truly and certainly seen it? Even if you reach this point, you haven't even dreamed of a true mendicant monk. You won't meet a single person in a remote village. Suddenly picking up the staff, he draws a line and says: 'It's all here.' Then he draws another line and says: 'It all goes out from here.' Treasure this. One day, the master put his hand into the mouth of a wooden lion and shouted: 'I'm being bitten to death, come and save me!' (Guizong Rou said on his behalf: 'The master's move is too ruthless.') Ascending the hall to preach. Hearing the sound, one awakens to the Way; seeing the form, one understands the mind. Then he raises his hand and says: 'Avalokiteśvara Bodhisattva (Avalokiteśvara, the Bodhisattva of Great Compassion) will give money.'

買糊餅。放下手曰。元來祇是饅頭。上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。拈燈籠向佛殿里。將三門來燈籠上。作么生。自代曰。逐物意移。又曰。云起雷興。示眾曰。十五日已前不問汝。十五日已后。道將一句來。眾無對。自代曰。日日是好日。上堂。拈拄杖曰。凡夫實謂之有。二乘析謂之無。緣覺謂之幻有。菩薩當體即空。衲僧家見拄杖。便喚作拄杖。行但行。坐但坐。不得動著。僧問。如何是佛法大意。師曰。春來草自青。問新到。甚處人。曰新羅。師曰。將甚麼過海。曰草賊大敗。師引手曰。為甚麼在我這裡。曰恰是。師曰。一任𨁝跳。僧無對。問牛頭未見四祖時如何。師曰。家家觀世音。曰見后如何。師曰。火里蝍蟟吞大蟲。問如何是雲門一曲。師曰。臘月二十五。曰唱者如何。師曰。且緩緩。問如何是雪嶺泥牛吼。師曰。山河走。曰如何是雲門木馬嘶。師曰。天地黑。問從上來事請師提綱。師曰。朝看東南。暮看西北。曰便恁么會時如何。師曰。東家點燈。西家暗坐。問十二時中如何即得不空過。師曰。向甚麼處著此一問。曰學人不會。請師舉。師曰。將筆硯來。僧乃取筆硯來。師作一頌曰。舉不顧。即差互。擬思量。何劫悟。問如何是學人自己。師曰。遊山玩水。曰如何是和尚自己。師曰

【現代漢語翻譯】現代漢語譯本買糊餅。放下手說：『原來只是饅頭。』上堂說法：『乾坤之內（天地之間），宇宙之間（古往今來），中有一寶（指佛性），秘在形山（指肉身）。』拿起燈籠在佛殿里照，又將三門（寺廟的三個門）拿到燈籠上，『作么生（怎麼辦）？』自問自答：『逐物意移（追逐外物，心意轉移）。』又說：『云起雷興（比喻時機成熟）。』向大眾開示：『十五日以前（上半月）我不問你們，十五日以後（下半月），說出一句來。』眾人沒有回答。自問自答：『日日是好日（每天都是好日子）。』上堂說法，拿起拄杖說：『凡夫（普通人）實在地認為是「有」，二乘（聲聞、緣覺）分析認為是「無」，緣覺（辟支佛）認為是「幻有」，菩薩（覺悟的有情）認為是當體即空。衲僧家（出家人）見到拄杖，就叫它拄杖，行走就只是行走，坐下就只是坐下，不要動念頭。』有僧人問：『如何是佛法大意（佛法的根本要義）？』師父說：『春來草自青（春天來了，草自然就綠了）。』問新來的僧人：『甚處人（哪裡人）？』回答說：『新羅（古代朝鮮半島國家）。』師父說：『將甚麼過海（帶什麼渡海而來）？』回答說：『草賊大敗（草寇大敗）。』師父伸出手說：『為甚麼在我這裡（為什麼在我這裡）？』回答說：『恰是（正是）。』師父說：『一任𨁝跳（隨你跳）。』僧人無言以對。問：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』師父說：『家家觀世音（家家戶戶都供奉觀世音菩薩）。』回答說：『見后如何？』師父說：『火里蝍蟟吞大蟲（火里蝍蟟吞大蟲）。』問：『如何是雲門一曲（雲門宗的獨特風格）？』師父說：『臘月二十五（臘月二十五）。』問：『唱者如何（演唱的人怎麼樣）？』師父說：『且緩緩（慢慢來）。』問：『如何是雪嶺泥牛吼（雪山上的泥牛吼叫）？』師父說：『山河走（山河震動）。』問：『如何是雲門木馬嘶（雲門宗的木馬嘶鳴）？』師父說：『天地黑（天昏地暗）。』問：『從上來事請師提綱（請師父提綱挈領地說明佛法的根本）？』師父說：『朝看東南，暮看西北（早上看東南，晚上看西北）。』問：『便恁么會時如何（如果這樣理解會怎麼樣）？』師父說：『東家點燈，西家暗坐（東家點燈，西家仍然在黑暗中）。』問：『十二時中如何即得不空過（如何才能在一天十二個時辰中不虛度光陰）？』師父說：『向甚麼處著此一問（你從哪裡提出這個問題）？』問：『學人不會，請師舉（學生不明白，請師父開示）。』師父說：『將筆硯來（拿筆墨來）。』僧人於是拿來筆墨，師父作了一首偈語：『舉不顧，即差互。擬思量，何劫悟（一舉一動不加審視，就會有差錯。如果只是思量，要到什麼時候才能覺悟）？』問：『如何是學人自己（學人真正的自己是什麼）？』師父說：『遊山玩水（遊山玩水）。』問：『如何是和尚自己（和尚真正的自己是什麼）？』師父說：

【English Translation】 English version Buying a sesame cake. Putting down his hand, he said, 'It turns out it's just a steamed bun.' Ascending the hall, he said, 'Within the universe (qiankun, heaven and earth), between the cosmos (yuzhou, space and time), there is a treasure (referring to Buddha-nature) hidden in the form mountain (xing shan, referring to the physical body).' He picked up a lantern and shone it in the Buddha hall, and then placed the three gates (san men, the three gates of a temple) onto the lantern. 'What to do (zuo me sheng)?' He answered himself, 'Following objects, the mind shifts (zhu wu yi yi, chasing after external things, the mind changes).' He also said, 'Clouds rise, thunder arises (yun qi lei xing, a metaphor for when the time is ripe).' Instructing the assembly, he said, 'Before the fifteenth day (shiwu ri yiqian, the first half of the month), I will not ask you. After the fifteenth day (shiwu ri yihou, the second half of the month), say a phrase.' No one answered. He answered himself, 'Every day is a good day (ri ri shi hao ri, every day is a good day).' Ascending the hall, he picked up a staff and said, 'Ordinary people (fanfu) truly believe in 'existence' (you). The Two Vehicles (er cheng, Shravakas and Pratyekabuddhas) analyze and believe in 'non-existence' (wu). Pratyekabuddhas (yuanjue) believe in 'illusory existence' (huan you). Bodhisattvas (pusa, enlightened beings) believe that it is inherently empty (dang ti ji kong). Monks (nasengjia) see a staff and call it a staff. Walking, just walk. Sitting, just sit. Do not move your thoughts.' A monk asked, 'What is the great meaning of the Buddha-dharma (fofa dayi, the fundamental essence of Buddhism)?' The master said, 'In spring, the grass naturally turns green (chun lai cao zi qing, in spring, the grass naturally turns green).' He asked a newly arrived monk, 'Where are you from (shenchu ren)?' He replied, 'Silla (Xinluo, an ancient Korean kingdom).' The master said, 'What did you bring across the sea (jiang shenme guohai)?' He replied, 'The bandit army was utterly defeated (cao zei da bai).' The master held out his hand and said, 'Why are you here with me (wei shenme zai wo zheli)?' He replied, 'Exactly (qia shi).' The master said, 'Do as you please (yi ren tiao).' The monk had no reply. He asked, 'What was it like when Niu-tou (Niutou, Fazong Chan Master) had not yet seen the Fourth Patriarch (Sizu, Daoxin Chan Master)?' The master said, 'Every household has Guanshiyin (Jiajia Guanshiyin, every household worships Guanshiyin Bodhisattva).' He replied, 'What is it like after seeing him?' The master said, 'A centipede in the fire swallows a large insect (huo li ji liao tun da chong).' He asked, 'What is the Yunmen tune (Yunmen yiqu, the unique style of the Yunmen school)?' The master said, 'The twenty-fifth day of the twelfth month (layue ershiwu, the twenty-fifth day of the twelfth month).' He asked, 'What about the singer (chang zhe ruhe)?' The master said, 'Take it slowly (qie huanhuan).' He asked, 'What is the sound of the mud ox roaring on Snow Mountain (xueling niuniu hou)?' The master said, 'Mountains and rivers run (shanhe zou, mountains and rivers shake).' He asked, 'What is the sound of the wooden horse neighing in Yunmen (yunmen muma si)?' The master said, 'Heaven and earth are dark (tiandi hei, heaven and earth are dark).' He asked, 'Please give a summary of the matter from the beginning (cong shanglai shi qing shi tigang, please give a summary of the fundamental principles of Buddhism)?' The master said, 'Look southeast in the morning, and northwest in the evening (chao kan dongnan, mu kan xibei, look southeast in the morning, and northwest in the evening).' He asked, 'What if I understand it like that (bian neme hui shi ruhe)?' The master said, 'The eastern family lights a lamp, the western family sits in darkness (dongjia diandeng, xijia anzuo, the eastern family lights a lamp, the western family still sits in darkness).' He asked, 'How can one not waste time in the twelve periods of the day (shier shi zhong ruhe ji de bu kongguo, how can one not waste time in the twelve periods of the day)?' The master said, 'Where did you get this question (xiang shenme chu zhe ci yi wen)?' He asked, 'This student does not understand, please explain (xueren bu hui, qing shi ju).' The master said, 'Bring pen and ink (jiang biyan lai).' The monk then brought pen and ink, and the master composed a verse: 'If you act without considering, you will be wrong. If you only think, when will you awaken (ju bu gu, ji cha hu. ni si liang, he jie wu)?' He asked, 'What is the student's own self (xueren ziji)?' The master said, 'Wandering in the mountains and playing in the water (youshan wanshui).' He asked, 'What is the monk's own self (heshang ziji)?' The master said:

。賴遇維那不在。問一口吞盡時如何。師曰。我在你肚裡。曰和尚為甚麼在學人肚裡。師曰。還我話頭來。問如何是道。師曰去。曰學人不會。請師道。師曰。阇黎公驗分明。何在重判。問生死到來如何排遣。師展手曰。還我生死來。問父母不聽不得出家。如何得出家。師曰。淺。曰學人不會。師曰深。問如何是學人自己。師曰。怕我不知。問萬機喪盡時如何。師曰。與我拈佛殿來。與汝商量。曰豈關他事。師喝曰。這掠虛漢。問樹凋葉落時如何。師曰。體露金風。問如何是佛。師曰。乾屎橛。問如何是諸佛出身處。師曰。東山水上行。問古人面壁意旨如何。師曰念七。問如何是祖師西來意。師曰。日裡看山。師問僧。近離甚麼處。曰南嶽。師曰。我不曾與人葛藤。近前來。僧近前。師曰去。僧問。如何是和尚家風。師曰。有讀書人來報。問如何是透法身句。師曰。北斗里藏身。問如何是西來意。師曰。久雨不晴。又曰。粥飯氣。問承古有言。牛頭橫說豎說。猶未知有向上關棙子。如何是向上關棙子。師曰。東山西嶺青。問如何是端坐念實相。師曰。河裡失錢河裡捷。上堂。涵蓋乾坤。目機銖兩。不涉世緣。作么生承當。眾無對。自代曰。一鏃破三關。僧問。如何是雲門劍。師曰祖。問如何是玄中的。師曰𡎺。問如何

【現代漢語翻譯】現代漢語譯本賴遇維那不在。問：『一口吞盡時如何？』（指將所有事物都吞噬殆盡，達到絕對的空無狀態時會怎樣？）師（禪師）說：『我在你肚裡。』問：『和尚（指禪師）為什麼在學人（指求學者）肚裡？』師說：『還我話頭來。』（意指將問題迴歸到最初的起點，追問問題的本質）問：『如何是道？』（什麼是真理或修行的道路？）師說：『去。』（意指自己去體悟）問：『學人不會。請師道。』師說：『阇黎（梵語Acarya的音譯，意為導師）公驗分明，何在重判？』（意指你自己的修行已經很清楚了，為什麼還要我來重複判斷？）問：『生死到來如何排遣？』（面對生死大事，該如何應對？）師展手說：『還我生死來。』（意指生死本空，無從把握，也無從排遣）問：『父母不聽不得出家，如何得出家？』（父母不同意，無法出家，那該如何是好？）師說：『淺。』（意指這個問題太膚淺）問：『學人不會。』師說：『深。』（意指這個問題很深奧）問：『如何是學人自己？』（什麼是真正的自我？）師說：『怕我不知。』（意指你害怕我不知道你自己的本來面目）問：『萬機喪盡時如何？』（當所有的思慮和作為都停止時會怎樣？）師說：『與我拈佛殿來，與汝商量。』（意指這是不可能的事情，以此來反駁提問者）問：『豈關他事？』（這和佛殿有什麼關係？）師喝說：『這掠虛漢。』（你這個空談理論的傢伙！）問：『樹凋葉落時如何？』（樹木凋零，葉子飄落時會怎樣？）師說：『體露金風。』（意指萬物顯露出其本來的面目）問：『如何是佛？』（什麼是佛？）師說：『乾屎橛。』（一塊擦屁股的干糞，意指不要執著于佛的形象）問：『如何是諸佛出身處？』（諸佛是從哪裡產生的？）師說：『東山水上行。』（意指不可思議，無法用常理來解釋）問：『古人面壁意旨如何？』（古人面壁修行的目的是什麼？）師說：『念七。』（意指專心致志地修行）問：『如何是祖師西來意？』（達摩祖師從西方來到中國的目的是什麼？）師說：『日裡看山。』（意指本來面目就在眼前，無需向外尋求）師問僧：『近離甚麼處？』（你最近從哪裡來？）答：『南嶽。』（地名，指衡山）師說：『我不曾與人葛藤，近前來。』（我從不與人糾纏，你靠近點）僧近前。師說：『去。』（走開）僧問：『如何是和尚家風？』（什麼是禪師的家風？）師說：『有讀書人來報。』（等有讀書人來告訴你吧，意指難以言說）問：『如何是透法身句？』（如何才能徹悟法身？）師說：『北斗里藏身。』（意指無處可藏，無所不在）問：『如何是西來意？』（達摩祖師從西方來到中國的目的是什麼？）師說：『久雨不晴。』（意指迷霧重重，難以看清）又說：『粥飯氣。』（意指平凡的生活）問：『承古有言，牛頭橫說豎說，猶未知有向上關棙子。如何是向上關棙子？』（古人說，牛頭禪師無論怎麼解釋，還是不知道更上一層的關鍵在哪裡。什麼是更上一層的關鍵？）師說：『東山西嶺青。』（意指本來面目就在眼前，無需向外尋求）問：『如何是端坐念實相？』（如何才是端坐觀想實相？）師說：『河裡失錢河裡捷。』（意指在哪裡失去，就在哪裡找回）上堂（禪宗的一種說法形式）。師說：『涵蓋乾坤，目機銖兩，不涉世緣，作么生承當？』（包容整個宇宙，細緻入微，不涉及世俗的因緣，該如何領會？）眾無對。自代曰：『一鏃破三關。』（用一支箭就能穿破三道關卡，意指直指核心）僧問：『如何是雲門劍？』（什麼是雲門宗的劍法？）師說：『祖。』（意指直指祖師禪）問：『如何是玄中的？』（什麼是玄妙之中的玄妙？）師說：『𡎺。』（無法用語言表達）問：『如何』

【English Translation】 English version Vina Laiyu was not present. Someone asked: 'What happens when everything is swallowed in one gulp?' (referring to swallowing all things to achieve a state of absolute emptiness). The Master (Zen master) said: 'I am in your belly.' Asked: 'Why is the monk (referring to the Zen master) in the student's (referring to the seeker) belly?' The Master said: 'Return the topic to me.' (meaning to return the question to its original starting point, questioning the essence of the problem) Asked: 'What is the Dao?' (What is truth or the path of practice?) The Master said: 'Go.' (meaning to experience it yourself). Asked: 'The student does not understand. Please explain, Master.' The Master said: 'Acarya's (Sanskrit transliteration, meaning teacher) public verification is clear, why re-judge?' (meaning your own practice is already very clear, why do you need me to repeat the judgment?) Asked: 'How to deal with the arrival of birth and death?' (How should one deal with the great matter of birth and death?) The Master spread out his hands and said: 'Return birth and death to me.' (meaning birth and death are inherently empty, impossible to grasp, and impossible to deal with) Asked: 'If parents do not listen and cannot become a monk, how can one become a monk?' (If parents do not agree, one cannot become a monk, what should one do?) The Master said: 'Shallow.' (meaning the question is too superficial). Asked: 'The student does not understand.' The Master said: 'Deep.' (meaning the question is very profound) Asked: 'What is the student's self?' (What is the true self?) The Master said: 'Afraid I don't know.' (meaning you are afraid that I don't know your original face) Asked: 'What happens when all activities cease?' (What happens when all thoughts and actions stop?) The Master said: 'Bring the Buddha hall to me, and I will discuss it with you.' (meaning this is impossible, using this to refute the questioner). Asked: 'What does it have to do with other things?' (What does this have to do with the Buddha hall?) The Master shouted: 'This deceptive fellow!' (You are a guy who only talks about theories!) Asked: 'What happens when trees wither and leaves fall?' (What happens when trees wither and leaves fall?) The Master said: 'The body reveals the golden wind.' (meaning all things reveal their original face) Asked: 'What is Buddha?' (What is Buddha?) The Master said: 'Dried dung stick.' (a dry dung stick for wiping the buttocks, meaning don't be attached to the image of the Buddha) Asked: 'Where is the birthplace of all Buddhas?' (Where do all Buddhas come from?) The Master said: 'Walking on the water of Dongshan.' (meaning incredible, impossible to explain with common sense) Asked: 'What is the intention of the ancients facing the wall?' (What is the purpose of the ancients practicing facing the wall?) The Master said: 'Recite seven.' (meaning to practice with concentration) Asked: 'What is the meaning of the Patriarch's coming from the West?' (What is the purpose of Bodhidharma's coming to China from the West?) The Master said: 'Looking at the mountain in the daytime.' (meaning the original face is right in front of you, no need to seek it externally) The Master asked the monk: 'Where did you come from recently?' (Where did you come from recently?) Answered: 'Nanyue.' (place name, referring to Mount Heng) The Master said: 'I have never entangled with people, come closer.' (I never entangle with people, come closer). The monk came closer. The Master said: 'Go.' (go away) The monk asked: 'What is the family style of the abbot?' (What is the family style of the Zen master?) The Master said: 'Let the scholars report.' (Let the scholars tell you, meaning it is difficult to say) Asked: 'What is the phrase that penetrates the Dharmakaya?' (How can one thoroughly understand the Dharmakaya?) The Master said: 'Hide in the Big Dipper.' (meaning there is nowhere to hide, omnipresent) Asked: 'What is the meaning of coming from the West?' (What is the purpose of Bodhidharma's coming to China from the West?) The Master said: 'Long rain without sunshine.' (meaning the fog is heavy, difficult to see clearly). Also said: 'Congee and rice air.' (meaning ordinary life) Asked: 'It is said in ancient times that Niu Tau said horizontally and vertically, but still did not know that there was an upward key. What is the upward key?' (The ancients said that no matter how Zen Master Niu Tau explained it, he still didn't know where the key to the next level was. What is the key to the next level?) The Master said: 'The eastern mountain and western ridge are green.' (meaning the original face is right in front of you, no need to seek it externally) Asked: 'What is sitting upright and contemplating reality?' (How is it to sit upright and contemplate reality?) The Master said: 'Lose money in the river and get it back quickly in the river.' (meaning where you lose it, you find it back) Ascending the hall (a form of Zen Buddhism). The Master said: 'Enclosing the universe, meticulous, not involving worldly causes, how to undertake?' (Encompassing the entire universe, meticulous, not involving worldly causes, how to comprehend?) The crowd had no answer. He said on his own behalf: 'One arrow breaks through three passes.' (Using one arrow can break through three passes, meaning directly pointing to the core) The monk asked: 'What is the Yunmen sword?' (What is the sword technique of the Yunmen sect?) The Master said: 'Ancestor.' (meaning directly pointing to the ancestral Zen) Asked: 'What is the mystery in the mystery?' (What is the mystery in the mystery?) The Master said: '𡎺.' (cannot be expressed in words) Asked: 'How'

是吹毛劍。師曰骼。又曰胔。問如何是正法眼。師曰普。問如何是啐啄機。師曰響。問如何是雲門一路。師曰親。問殺父殺母。向佛前懺悔。殺佛殺祖。向甚麼處懺悔。師曰露。問鑿壁偷光時如何。師曰恰。問三身中那身說法。師曰要。問承古有言。了即業障本來空。未了應須償宿債。未審二祖是了未了。師曰確。師垂語曰。會佛法如河沙。百草頭上道將一句來。自代云俱。僧問。如何是一代時教。師曰。對一說。問不是目前機。亦非目前事時如何。師曰。倒一說。問如何是法身向上事。師曰。向上與汝道即不難。作么生會法身。曰請和尚鑒。師曰。鑒即且置。作么生會法身。曰與么與么。師曰。這個是長連床上學得底。我且問你。法身還解吃飯么。僧無對。師問嶺中順維那。古人豎起拂子。放下拂子。意旨如何。順曰。拂前見拂后見。師曰。如是如是。師后卻舉問僧。汝道。當初諾伊。不諾伊。僧無對。師曰。可知禮也。問僧。甚處來。曰禮塔來。師曰謔我。曰實禮塔來。師曰。五戒也不持。師嘗舉。馬大師道。一切語言。是提婆宗。以這個為主。乃曰。好語。祇是無人問我。時有僧問。如何是提婆宗。師曰。西天九十六種。你是最下種。問僧。近離甚處。曰西禪。師曰。西禪近日有何言句。僧展兩手。師打一掌。

【現代漢語翻譯】現代漢語譯本是吹毛劍（形容非常鋒利的劍）。師：是骼（剩餘的骨頭）。又說：是胔（腐爛的肉）。問：如何是正法眼（真正佛法的眼界）？師：是普（普遍）。問：如何是啐啄機（比喻師徒之間教與學的時機配合）？師：是響（迴應）。問：如何是雲門（雲門宗）一路？師：是親（親切）。問：殺父殺母，向佛前懺悔；殺佛殺祖，向什麼地方懺悔？師：是露（暴露）。問：鑿壁偷光時如何？師：是恰（恰好）。問：三身（法身、報身、應身）中哪身說法？師：是要（重要）。問：承古有言，『了即業障本來空，未了應須償宿債』，未審二祖（慧可）是了未了？師：是確（確實）。師垂語說：會佛法如河沙，百草頭上道將一句來。自代云：俱（都）。僧問：如何是一代時教（佛陀一生的教法）？師：是對一說（針對一種情況而說）。問：不是目前機，亦非目前事時如何？師：是倒一說（反過來說）。問：如何是法身（佛的真身）向上事？師：向上與汝道即不難，作么生會法身？曰：請和尚鑒（請和尚指點）。師：鑒即且置，作么生會法身？曰：與么與么（這樣這樣）。師：這個是長連床上學得底，我且問你，法身還解吃飯么？僧無對。師問嶺中順維那（僧職）：古人豎起拂子，放下拂子，意旨如何？順曰：拂前見拂后見。師曰：如是如是。師后卻舉問僧：汝道，當初諾伊，不諾伊？僧無對。師曰：可知禮也。問僧：甚處來？曰：禮塔來。師曰：謔我（開玩笑）。曰：實禮塔來。師曰：五戒也不持。師嘗舉：馬大師道，『一切語言，是提婆宗（一種哲學思想）』，以這個為主。乃曰：好語，祇是無人問我。時有僧問：如何是提婆宗？師曰：西天九十六種，你是最下種。問僧：近離甚處？曰：西禪。師曰：西禪近日有何言句？僧展兩手。師打一掌。

【English Translation】 English version It is a hair-splitting sword (describing an extremely sharp sword). The master said: It is a skeleton (remaining bones). He also said: It is carrion (rotting flesh). Asked: What is the true Dharma eye (the eye of true Buddhist Dharma)? The master said: It is universality (普). Asked: What is the moment of simultaneous tapping and pecking (啐啄機, a metaphor for the perfect timing between teacher and student in teaching and learning)? The master said: It is a response (響). Asked: What is the Yunmen (雲門宗) path? The master said: It is intimacy (親). Asked: If one kills one's father and mother, one can repent before the Buddha; if one kills the Buddha and the patriarchs, where can one repent? The master said: It is exposure (露). Asked: What is it like when one steals light by drilling a hole in the wall? The master said: It is just right (恰). Asked: Which of the three bodies (法身, 報身, 應身) preaches the Dharma? The master said: It is essential (要). Asked: It is said in ancient times, 'If one understands, karmic obstacles are originally empty; if one does not understand, one must repay past debts.' I wonder, did the Second Patriarch (Huike 慧可) understand or not? The master said: It is certain (確). The master said: Understanding the Buddha-dharma is like the sands of the Ganges; bring forth a phrase from the top of every blade of grass. He said on his own behalf: All (俱). A monk asked: What is the teaching of a lifetime (一代時教) of the Buddha? The master said: It is speaking in response to a situation (對一說). Asked: What if it is neither the present opportunity nor the present matter? The master said: It is speaking in reverse (倒一說). Asked: What is the matter of upward striving of the Dharmakaya (法身, the true body of the Buddha)? The master said: It is not difficult to tell you about upward striving, but how do you understand the Dharmakaya? He said: Please, venerable monk, discern (請和尚鑒). The master said: Setting aside discernment for now, how do you understand the Dharmakaya? He said: Like this, like this (與麼與麼). The master said: This is what you learned on the long meditation bed. Let me ask you, does the Dharmakaya eat? The monk had no reply. The master asked the director Shun (維那, a monastic title) in the mountains: What is the meaning of the ancients raising the whisk and putting down the whisk? Shun said: Seeing before the whisk, seeing after the whisk. The master said: So it is, so it is. The master then raised the question to a monk: Tell me, did you agree or not agree at the beginning? The monk had no reply. The master said: It is indeed proper. Asked a monk: Where do you come from? He said: I come from paying respects at the pagoda. The master said: You are joking with me (謔我). He said: I really come from paying respects at the pagoda. The master said: You don't even uphold the five precepts. The master once quoted: Great Master Ma (馬大師) said, 'All language is the doctrine of Deva (提婆宗, a philosophical thought),' taking this as the main point. Then he said: Good words, but no one asks me. At that time, a monk asked: What is the doctrine of Deva? The master said: Of the ninety-six kinds in the Western Heaven, you are the lowest kind. Asked a monk: Where did you recently leave? He said: West Chan (西禪). The master said: What words have been spoken recently at West Chan? The monk spread out both hands. The master struck him with a palm.

僧曰。某甲話在。師卻展兩手。僧無語。師又打。師舉臨濟三句語。問塔主。祇如塔中和尚。得第幾句。主無對。師曰。你問我。主便問。師曰。不快即道。主曰。作么生是不快即道。師曰。一不成二不是。問直歲。甚處去來。曰刈茆來。師曰。刈得幾個祖師。曰三百個。師曰。朝打三千。暮打八百。東家杓柄長。西家杓柄短。又作么生。歲無語。師便打。僧問。秋初夏末。前程若有人問。作么生祇對。師曰。大眾退後。曰未審過在甚麼處。師曰。還我九十日飯錢來。有講僧參。經時乃曰。未到雲門時。恰似初生月。及乎到后。曲彎彎地。師得知。乃召問。是你道否。曰是。師曰。甚好。吾問汝。作么生是初生月。僧乃斫額作望月勢。師曰。你如此。已後夫卻目在。僧經旬日復來。師又問。你還會也未。曰未會。師曰。你問我。僧便問。如何是初生月。師曰。曲彎彎地。僧罔措。後果然失目。上堂。諸和尚子莫妄想。天是天。地是地。山是山。水是水。僧是僧。俗是俗。良久曰。與我拈案山來。僧便問。學人見山是山。水是水時如何。師曰。三門為甚麼騎佛殿從這裡過。曰恁么則不妄想去也。師曰。還我話頭來。上堂。你若不相當。且覓個入頭處。微塵諸佛在你舌頭上。三藏聖教在你腳跟底。不如悟去好。還有悟得底

【現代漢語翻譯】現代漢語譯本：一位僧人說：『某甲（僧人自稱）有話要說。』師父（指提問的禪師）便張開雙手。僧人無語。師父又打了他。師父舉起臨濟（禪宗大師）的三句語，問塔主（寺院的負責人）：『如果塔中的和尚，能領會第幾句？』塔主無言以對。師父說：『你問我。』塔主便問。師父說：『不快說出來！』塔主說：『怎樣才是不快說出來？』師父說：『一不成，二不是。』問直歲（寺院的管理者）：『從哪裡來？』回答說：『割茅草來。』師父說：『割了幾個祖師（指有智慧的人）？』回答說：『三百個。』師父說：『早上打三千，晚上打八百。東家的勺柄長，西家的勺柄短。又該怎麼說？』直歲無語。師父便打了他。僧人問：『秋初夏末，如果有人問起，該怎麼回答？』師父說：『大眾退後！』僧人說：『不知道錯在哪裡？』師父說：『還我九十天的飯錢來！』有一位講經的僧人來參拜，經過一段時間后說：『未到雲門（禪宗道場）時，恰似初生的月亮。及到之後，卻是彎彎曲曲的。』師父得知后，便召來問：『是你說的嗎？』回答說：『是。』師父說：『很好。我問你，怎樣是初生的月亮？』僧人便用手刀砍額頭，做出望月的姿勢。師父說：『你這樣，以後恐怕眼睛要瞎掉。』僧人過了十幾天又來，師父又問：『你還會了嗎？』回答說：『不會。』師父說：『你問我。』僧人便問：『如何是初生的月亮？』師父說：『彎彎曲曲的。』僧人不知所措。後來果然瞎了眼睛。上堂（禪宗說法）：『各位和尚不要妄想。天是天，地是地，山是山，水是水，僧是僧，俗是俗。』良久說：『給我把案山（寺廟附近的矮山）拿來！』僧人便問：『學人（指學佛的人）見山是山，見水是水時，如何？』師父說：『三門（寺廟的大門）為什麼騎在佛殿上從這裡經過？』回答說：『這樣就不妄想了。』師父說：『還我話頭來！』上堂：『你若是不相當，就去找個入門的地方。微塵諸佛（指無數的佛）在你舌頭上，三藏聖教（指佛教經典）在你腳跟下。不如悟道去好！還有悟道的嗎？』

【English Translation】 English version: A monk said, 'Moujia (a humble way for a monk to refer to himself) has something to say.' The master (referring to the Zen master asking the questions) then spread out both hands. The monk was speechless. The master struck him again. The master raised Linji's (a Zen master) three phrases and asked the abbot: 'If the monks in the pagoda, which phrase can they comprehend?' The abbot was speechless. The master said, 'You ask me.' The abbot then asked. The master said, 'Speak quickly!' The abbot said, 'How is it to speak quickly?' The master said, 'One is not right, two are not right.' Asked the director (of the monastery): 'Where are you coming from?' Replied, 'Coming from cutting thatch.' The master said, 'How many patriarchs (referring to wise people) did you cut?' Replied, 'Three hundred.' The master said, 'Strike three thousand in the morning, strike eight hundred in the evening. The handle of the eastern family's ladle is long, the handle of the western family's ladle is short. What else is there to say?' The director was speechless. The master then struck him. A monk asked, 'At the beginning of autumn and the end of summer, if someone asks, how should I answer?' The master said, 'Everyone step back!' The monk said, 'I don't know where the mistake is?' The master said, 'Return my ninety days of meal money!' A sutra-reciting monk came to visit and after some time said, 'Before arriving at Yunmen (a Zen monastery), it was like a crescent moon. After arriving, it is crooked.' The master, upon hearing this, summoned him and asked, 'Did you say that?' Replied, 'Yes.' The master said, 'Very good. I ask you, what is the crescent moon like?' The monk then made a gesture of looking at the moon by chopping his forehead with his hand. The master said, 'If you do that, you will probably lose your eyes later.' The monk came again after ten days, and the master asked again, 'Do you understand now?' Replied, 'I don't understand.' The master said, 'You ask me.' The monk then asked, 'What is the crescent moon like?' The master said, 'Crooked.' The monk was at a loss. Later, he indeed lost his eyes. Ascending the hall (Zen sermon): 'All monks, do not engage in delusion. Heaven is heaven, earth is earth, mountain is mountain, water is water, monk is monk, layman is layman.' After a long silence, he said, 'Bring me the desk mountain (a small mountain near the temple)!' A monk then asked, 'When a student (referring to a Buddhist practitioner) sees a mountain as a mountain and water as water, what is it like?' The master said, 'Why does the three gates (the main gate of the temple) ride on the Buddha hall and pass through here?' Replied, 'In that way, there is no delusion.' The master said, 'Return my topic!' Ascending the hall: 'If you are not suitable, then find a place to enter. Countless Buddhas (referring to numerous Buddhas) are on your tongue, the Tripitaka (referring to Buddhist scriptures) is under your feet. It is better to attain enlightenment! Is there anyone who has attained enlightenment?'

么。出來對眾道看。示眾。盡十方世界。乾坤大地。以拄杖畫云。百雜碎。三乘十二分教。達磨西來。放過即不可。若不放過。不消一喝。示眾。真空不壞有。真空不異色。僧便問。作么生是真空。師曰。還聞鐘聲么。曰此是鏡聲。師曰。驢年夢見么。上堂。平地上死人無數。過得荊棘林者是好手。時有僧出曰。與么則堂中第一座有長處也。師曰。蘇嚕囌嚕。𤦆長老舉菩薩手中赤幡問。師作么生。師曰。你是無禮漢。𤦆曰。作么生無禮。師曰。是你外道奴也作不得。僧問。佛法如水中月。是否。師曰。清波無透路。曰和尚從何得。師曰。再問復何來。曰正與么時如何。師曰。重疊關山路。上堂。拈拄杖曰。拄杖子化為龍。吞卻乾坤了也。山河大地甚處得來。師有偈曰。不露風骨句。未語先分付。進步口喃喃。知君大罔措。示眾。大用現前。不存軌則。時有僧問。如何是大用現前。師拈起拄杖高聲唱曰。釋迦老子來也。上堂。要識祖師么。以拄杖指曰。祖師在你頭上𨁝跳。要識祖師眼睛么。在你腳跟下。又曰。這個是祭鬼神茶飯。雖然如此。鬼神也無厭足。示眾。一人因說得悟。一人因喚得悟。一人聞舉便回去。你道便回去意作么生。復曰。也好與三十棒。上堂。光不透脫。有兩般病。一切處不明。面前有物。是一。又

【現代漢語翻譯】現代漢語譯本么。出來面對大眾說道，給大家看。給大家展示。整個十方世界，天地之間，用拄杖畫了個圈說，全部粉碎。三乘十二分教（佛教的各種教義），達磨（Bodhidharma，禪宗始祖）西來，放過就不可追回。如果不放過，不消我一喝。給大家展示，真空（śūnyatā，佛教中的空性概念）不壞有，真空不異於色（rūpa，佛教中的物質現象）。有僧人便問，『什麼是真空？』師父說，『你還聽到鐘聲嗎？』僧人說，『這是鏡子的聲音。』師父說，『要等到驢年才能夢見嗎？』上堂說法時說，『平地上死了無數人，能通過荊棘林的人才是高手。』當時有個僧人出來說，『這麼說來，堂中第一座的人有長處啊。』師父說，『蘇嚕囌嚕（擬聲詞），𤦆長老舉起菩薩手中的赤幡問，師父怎麼看？』師父說，『你真是個無禮的人。』𤦆說，『怎麼無禮了？』師父說，『你這個外道奴才也做不到。』僧人問，『佛法如水中月，是這樣嗎？』師父說，『清澈的波浪沒有穿透的路徑。』僧人說，『和尚從哪裡得到這個道理？』師父說，『再問又從哪裡來？』僧人說，『正在這個時候如何？』師父說，『重疊著關山的路途。』上堂說法時，拿起拄杖說，『拄杖化為龍，吞噬了天地。山河大地從哪裡來？』師父有偈語說，『不露出風骨的句子，未說話就先交付。進步時口中喃喃自語，知道你非常茫然不知所措。』給大家展示，大用現前，不拘泥於規則。當時有個僧人問，『如何是大用現前？』師父拿起拄杖高聲唱道，『釋迦老子（Śākyamuni，佛教創始人）來了！』上堂說法時說，『要認識祖師（禪宗的傳承祖師）嗎？』用拄杖指著說，『祖師在你頭上跳躍。要認識祖師的眼睛嗎？』在你腳跟下。又說，『這是祭祀鬼神的茶飯。雖然如此，鬼神也沒有滿足的時候。』給大家展示，一個人因為說話而開悟，一個人因為呼喚而開悟，一個人聽了舉例便回去了。你們說便回去是什麼意思？』又說，『也好給他三十棒。』上堂說法時說，『光不透徹，有兩種毛病。一切處都不明白，面前有東西，這是一。』又

【English Translation】 English version Then, facing the assembly, he said, showing it to everyone. Demonstrating to all, throughout the ten directions of the world, the universe, he drew a circle with his staff and said, 'All shattered to pieces. The Three Vehicles and Twelve Divisions of Teachings (various Buddhist doctrines), Bodhidharma (the first patriarch of Zen Buddhism) came from the West, once let go, it cannot be recovered. If not let go, it doesn't require a shout from me.' Demonstrating to all, 'True Emptiness (śūnyatā, the concept of emptiness in Buddhism) does not destroy existence, True Emptiness is not different from form (rūpa, material phenomena in Buddhism).' A monk then asked, 'What is True Emptiness?' The master said, 'Do you still hear the sound of the bell?' The monk said, 'This is the sound of the mirror.' The master said, 'Will you dream of it in the year of the donkey?' Ascending the hall to preach, he said, 'Countless people die on flat ground, those who can pass through the thorny forest are the masters.' At that time, a monk came out and said, 'In that case, the first seat in the hall has merit.' The master said, 'Sūru sūru (onomatopoeia), Elder 𤦆 raised the red banner in the Bodhisattva's hand and asked, 'What does the master say?' The master said, 'You are a rude person.' 𤦆 said, 'How am I rude?' The master said, 'You, a heretical slave, cannot do it either.' A monk asked, 'Is the Buddha-dharma like the moon in the water?' The master said, 'Clear waves have no path to penetrate.' The monk said, 'Where did the abbot get this principle from?' The master said, 'If you ask again, where does it come from?' The monk said, 'What about at this very moment?' The master said, 'Overlapping mountain passes.' Ascending the hall to preach, he picked up his staff and said, 'The staff has transformed into a dragon, swallowing the universe. Where did the mountains, rivers, and earth come from?' The master has a verse saying, 'Sentences that do not reveal the wind and bones, are handed over before speaking. Muttering as you move forward, knowing that you are greatly at a loss.' Demonstrating to all, 'When great function manifests, it does not adhere to rules.' At that time, a monk asked, 'What is great function manifesting?' The master picked up his staff and shouted loudly, 'Śākyamuni (the founder of Buddhism) is coming!' Ascending the hall to preach, he said, 'Do you want to recognize the Patriarch (the ancestral teachers of Zen Buddhism)?' Pointing with his staff, he said, 'The Patriarch is jumping on your head. Do you want to recognize the Patriarch's eyes?' Under your feet. He also said, 'This is tea and rice for offering to ghosts and spirits. Even so, the ghosts and spirits are never satisfied.' Demonstrating to all, 'One person attained enlightenment through speaking, one person attained enlightenment through calling out, one person went back after hearing an example. What do you say is the meaning of going back?' He also said, 'It would be good to give him thirty blows.' Ascending the hall to preach, he said, 'If the light does not penetrate, there are two kinds of sickness. Not understanding everything, and having something in front of you, this is one.' Also

透得一切法空。隱隱地似有個物相似。亦是光不透脫。又法身亦有兩般病。得到法身。為法執不忘。己見猶存。坐在法身邊。是一。直饒透得法身去。放過即不可。子細點檢將來。有甚麼氣息。亦是病。問僧。光明寂照遍河沙。豈不是張拙秀才語。曰是。師曰。話墮也。僧問。如何是法身。師曰。六不收。問不起一念。還有過也無。師曰。須彌山。問如何是清凈法身。師曰。花葯欄。曰便恁么去時如何。師曰。金毛師子。問如何是塵塵三昧。師曰。缽里飯。桶裡水。問一言道盡時如何。師曰。裂破。問如何是佛法大意。師曰。面南看北斗。問一切智通無障礙時如何。師曰。掃地潑水相公來。師到天童。童曰。你還定當得么。師曰。和尚道甚麼。童曰。不會則目前包裹。師曰。會則目前包裹。師到曹山。見示眾云。諸方盡把格則。何不與他道。卻令他不疑去。師問。密密處。為甚麼不知有。山曰。祇為密密。所以不知有。師曰。此人如何親近。山曰。莫向密密處親近。師曰。不向密密處親近時如何。山曰。始解親近。師應喏喏。師到鵝湖。聞上堂曰。莫道未了底人。長時浮逼逼地。設使了得底。明明得知有去處。尚乃浮逼逼地。師下問首座。適來和尚意作么生。曰浮逼逼地。師曰。首座久在此住。頭白齒黃。作這個語話

【現代漢語翻譯】現代漢語譯本通達一切法的空性后，隱隱約約地似乎有個東西存在，但也是一種光芒無法穿透的狀態。法身也有兩種弊病：證得法身後，卻無法忘懷對法的執著，自己的見解依然存在，如同坐在法身旁邊，這是一種弊病。即使能夠通達法身，放過之後也不行，仔細檢查，還有什麼氣息存在，這也是一種弊病。有僧人問：『光明寂照遍河沙』，這難道不是張拙秀才的話嗎？』回答：『是。』師父說：『話語落入窠臼了。』僧人問：『什麼是法身？』師父說：『六根無法收攝。』問：『不起一個念頭，還有過失嗎？』師父說：『須彌山（Sumeru Mountain，佛教宇宙觀中的聖山）。』問：『什麼是清凈法身？』師父說：『花葯欄。』問：『如果就這樣領悟下去會如何？』師父說：『金毛獅子。』問：『什麼是塵塵三昧（samadhi，佛教中的一種精神集中狀態）？』師父說：『缽里的飯，桶裡的水。』問：『用一句話說盡時如何？』師父說：『裂破。』問：『什麼是佛法大意？』師父說：『面朝南看北斗。』問：『一切智通達無障礙時如何？』師父說：『掃地潑水相公來。』師父到天童寺，天童寺的住持問：『你還能確定嗎？』師父說：『和尚說什麼？』天童寺住持說：『不明白就被眼前的事物包裹。』師父說：『明白了也被眼前的事物包裹。』師父到曹山，見到曹山禪師開示大眾說：『各方都使用規則，為什麼不告訴他們，反而讓他們疑惑呢？』師父問：『在隱秘的地方，為什麼不知道有？』曹山禪師說：『正因為隱秘，所以不知道有。』師父說：『這個人如何親近？』曹山禪師說：『不要在隱秘的地方親近。』師父說：『不在隱秘的地方親近時如何？』曹山禪師說：『才算瞭解親近。』師父應聲稱是。師父到鵝湖寺，聽到住持上堂說法說：『不要說沒有開悟的人，長時間都感到浮躁不安。即使是開悟的人，明明知道有個去處，仍然感到浮躁不安。』師父下座后問首座：『剛才和尚的意思是什麼？』首座說：『浮躁不安。』師父說：『首座您在這裡住了很久，頭髮都白了，牙齒也掉了，還說這樣的話。』

【English Translation】 English version Having penetrated the emptiness of all dharmas, there faintly seems to be something there, yet it is also a state where light cannot penetrate. The Dharmakaya (Dharmakaya, the body of the Buddha's teachings) also has two kinds of illnesses: having attained the Dharmakaya, one cannot forget the attachment to the Dharma, and one's own views still exist, like sitting beside the Dharmakaya, which is one illness. Even if one can penetrate the Dharmakaya, it is not acceptable to let it go; upon careful examination, if there is still any trace of breath, that is also an illness. A monk asked: 'The light of stillness illuminates everywhere like the Ganges' sands, isn't that the saying of Scholar Zhang Zhuo?' The answer was: 'Yes.' The Master said: 'The words have fallen into a trap.' A monk asked: 'What is the Dharmakaya?' The Master said: 'The six senses cannot grasp it.' Asked: 'If one does not give rise to a single thought, is there still fault?' The Master said: 'Mount Sumeru (Sumeru Mountain, the sacred mountain in the Buddhist cosmology).' Asked: 'What is the pure Dharmakaya?' The Master said: 'The flower and herb railing.' Asked: 'If one were to realize it in this way, what would happen?' The Master said: 'A golden-haired lion.' Asked: 'What is the dust-by-dust samadhi (samadhi, a state of mental concentration in Buddhism)?' The Master said: 'The rice in the bowl, the water in the bucket.' Asked: 'How is it when one says everything in one word?' The Master said: 'Tear it apart.' Asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'Face south and look at the Big Dipper.' Asked: 'How is it when all wisdom is unobstructed?' The Master said: 'Sweeping the floor and sprinkling water, the minister arrives.' The Master arrived at Tiantong Temple, and the abbot of Tiantong Temple asked: 'Can you still be certain?' The Master said: 'What is the abbot saying?' The abbot of Tiantong Temple said: 'If you don't understand, you are wrapped up by the things before your eyes.' The Master said: 'If you understand, you are also wrapped up by the things before your eyes.' The Master arrived at Caoshan, and saw Chan Master Caoshan instructing the assembly, saying: 'All directions use rules, why not tell them, but instead cause them to doubt?' The Master asked: 'In the secret place, why is it not known to exist?' Chan Master Caoshan said: 'Precisely because it is secret, it is not known to exist.' The Master said: 'How does one approach this person?' Chan Master Caoshan said: 'Do not approach in the secret place.' The Master said: 'How is it when one does not approach in the secret place?' Chan Master Caoshan said: 'Only then does one understand approaching.' The Master responded in agreement. The Master arrived at Ehu Temple, and heard the abbot giving a Dharma talk, saying: 'Don't say that those who have not awakened feel restless for a long time. Even those who have awakened, knowing full well that there is a place to go, still feel restless.' After the Master descended from the seat, he asked the head monk: 'What did the abbot mean just now?' The head monk said: 'Restless.' The Master said: 'Head monk, you have lived here for a long time, your hair has turned white, and your teeth have fallen out, and you still say such words.'

。曰上座又作么生。師曰。要道即得。見即便見。若不見莫亂道。曰祇如道浮逼逼地又作么生。師曰。頭上著枷。腳下著杻。曰與么則無佛法也。師曰。此是文殊普賢大人境界。僧舉灌溪上堂曰。十方無壁落。四面亦無門。凈裸裸。赤灑灑。沒可把。師曰。舉即易。出也大難。曰上座不肯和尚與么道那。師曰。你適來與么舉那。曰是。師曰。你驢年夢見灌溪。曰某甲話在。師曰。我問你。十方無壁落。四面亦無門。你道。大梵天王與帝釋天商量甚處事。曰豈幹他事。師喝曰。逐隊吃飯漢。師到江州。有陳尚書者。請齋。才見便問。儒書中即不問。三乘十二分教。自有座主。作么生是衲僧行腳事。師曰。曾問幾人來。書曰。即今問上座。師曰。即今且置。作么生是教意。書曰。黃卷赤軸。師曰。這個是文字語言。作么生是教意。書曰。口欲談而辭喪。心欲緣而慮忘。師曰。口欲談而辭喪。為對有言。心欲緣而慮忘。為對妄想。作么生是教意。書無語。師曰。見說尚書看法華經。是否。書曰是。師曰。經中道。一切治生產業。皆與實相不相違背。且道非非想天。有幾人退位。書無語。師曰。尚書且莫草草。三經五論師僧拋卻。特入叢林。十年二十年。尚不奈何。尚書又爭得會。書禮拜曰。某甲罪過。師唱道靈樹雲門凡三十

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"師父說：『經中說，一切治理生產的行業，都與實相（tathatā，事物的真實面目）不相違背。那麼，非非想天（Nāsaṃjñānāsaṃjñāyatana，三界天的最高層）有多少人退位？』", "陳尚書無話可說。", "師父說：『尚書您不要草率。精通三經五論的師僧都拋棄了這些，特意進入叢林，十年二十年，尚且不能領會，尚書您又怎麼能夠領會呢？』", "陳尚書禮拜說：『我犯了罪過。』", "師父唱道：靈樹（Lingshu，地名）雲門（Yunmen，地名）總共三十。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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載。機緣語句備載廣錄。以乾和七年己酉四月十日順寂。塔全身於方丈后。十七載示夢阮紹莊曰。與吾寄語秀華宮使特進李托。奏請開塔。遂致奉來迎請內庭。供養逾月方還。因改寺為大覺。謚大慈雲匡真弘明禪師。

南嶽下七世

雲門偃禪師法嗣

韶州白雲子祥實性大師

初住慈光院。廣主召入府說法。時有僧問。覺華才綻。正遇明時。不昧宗風。乞師方便。師曰。我王有令。問祖意教意是同是別。師曰。不別。曰恁么則同也。師曰。不妨領話。問諸佛出世。普遍大千。白雲一會。如何舉揚。師曰。賺卻幾人來。曰恁么則四眾何依。師曰。沒交涉。問即心即佛。示誨之辭。不涉前言。如何指教。師曰。東西且置。南北作么生。問如何是和尚家風。師曰。石橋那畔有。這邊無。會么。曰不會。師曰。且作丁公吟。問衣到六祖為甚麼不傳。師曰。海晏河清。問從上宗乘如何舉揚。師曰。今日未喫茶上堂。諸人會么。但向街頭市尾。屠兒魁劊。地獄鑊湯處會取。若恁么會得。堪與人天為師。若向衲僧門下。天地懸殊。更有一般底。祇向長連床上。作好人去。汝道此兩般人。那個有長處。無事珍重。問僧。甚麼處來。曰云門來。師曰。里許有多少水牛。曰一個兩個。師曰。好水牛。問僧。不壞假名

【現代漢語翻譯】現代漢語譯本：記載。關於他的機緣語句都詳細記載在廣錄中。他在乾和七年己酉四月十日安詳圓寂。他的全身舍利塔建在方丈室後面。十七年後，他託夢給阮紹莊說：『替我轉告秀華宮使特進李托，奏請開啟塔。』於是李托奉旨前來，將他的舍利迎請到內廷，供養了一個多月才送回。因此改寺名為大覺寺，謚號為大慈雲匡真弘明禪師。

南嶽下第七世

雲門偃禪師的法嗣

韶州白雲子祥實性大師

最初住在慈光院。廣主召他入府說法。當時有僧人問：『覺華（覺悟之花）才剛綻放，正逢昌明時代。爲了不違背宗門風範，請老師開示方便之門。』實性大師說：『我王有令。』問：『祖意（祖師的意旨）和教意（佛教的教義）是相同還是不同？』大師說：『沒有分別。』僧人說：『既然如此，那就是相同了。』大師說：『不妨這樣理解。』問：『諸佛出世，普遍於大千世界。白雲寺的這次法會，該如何宣揚？』大師說：『騙了幾個人來啊。』僧人說：『既然如此，那麼四眾弟子（比丘、比丘尼、優婆塞、優婆夷）依靠什麼呢？』大師說：『沒關係。』問：『即心即佛，是開示教誨之辭，不涉及之前的言語，該如何指教？』大師說：『東西方向暫且放下，南北方向又如何呢？』問：『什麼是和尚您的家風？』大師說：『石橋那邊有，這邊沒有。明白嗎？』僧人說：『不明白。』大師說：『那就先唱丁公吟吧。』問：『衣缽傳到六祖慧能后為什麼不再傳了？』大師說：『海晏河清。』問：『從上的宗乘該如何宣揚？』大師說：『今天還沒喝茶就上堂了，諸位明白嗎？只要向街頭巷尾，屠夫劊子手，地獄鑊湯處去體會。如果這樣體會得了，就可以做人天的導師。如果只是在僧人門下，天地懸殊。還有一種人，只是在長連床上，做好人。你們說這兩種人，哪個有長處？沒事了，珍重。』有僧人問：『從哪裡來？』答：『雲門寺來。』大師說：『那裡有多少水牛？』答：『一個兩個。』大師說：『好水牛。』問僧：『不壞假名（不執著于虛幻的名相），』

【English Translation】 English version: Recorded. The statements of his enlightenment opportunities are fully recorded in the Extensive Records. He passed away peacefully on the tenth day of the fourth month of the year JiYou (Earth-Rooster) in the Qianhe seventh year. His complete body stupa was built behind the abbot's room. Seventeen years later, he appeared in a dream to Ruan Shaozhuang, saying, 'Please convey a message to Li Tuo, the envoy of Xiuhua Palace and Special Advance, requesting to open the stupa.' Thereupon, Li Tuo came by imperial order and brought his relics to the inner court for offering for more than a month before returning them. Therefore, the temple was renamed Dajue Temple, and he was posthumously named Zen Master Daciyun Kuangzhen Hongming.

Seventh Generation under Nanyue

Dharma Successor of Zen Master Yunmen Yan

Great Master Shixing of Baiyun Zixiang in Shaozhou

He initially resided in Ciguang Monastery. The Lord of Guang summoned him to the mansion to preach the Dharma. At that time, a monk asked, 'The flower of enlightenment has just bloomed, coinciding with a bright era. In order not to violate the style of the sect, please, teacher, enlighten the door of convenience.' Master Shixing said, 'My king has an order.' Asked, 'Are the ancestral intention (the intention of the patriarchs) and the teaching intention (the teachings of Buddhism) the same or different?' The master said, 'There is no difference.' The monk said, 'Since this is the case, then they are the same.' The master said, 'It doesn't hurt to understand it this way.' Asked, 'The Buddhas appear in the world, universally in the great chiliocosm. How should this Dharma assembly at Baiyun Monastery be proclaimed?' The master said, 'How many people have been deceived to come?' The monk said, 'Since this is the case, what do the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) rely on?' The master said, 'It doesn't matter.' Asked, 'The mind itself is the Buddha, is a word of instruction and teaching, not involving previous words, how should I teach?' The master said, 'Let's put aside the east and west directions for the time being, what about the north and south directions?' Asked, 'What is the style of your monastery, Reverend?' The master said, 'It's on the other side of the stone bridge, not here. Do you understand?' The monk said, 'I don't understand.' The master said, 'Then sing the Ding Gong chant first.' Asked, 'Why wasn't the robe passed down after it reached the Sixth Patriarch Huineng?' The master said, 'The sea is calm and the river is clear.' Asked, 'How should the ancestral vehicle from above be proclaimed?' The master said, 'I haven't had tea today and I'm already on the platform, do you all understand? Just go to the streets and alleys, butchers and executioners, and the cauldrons of hell to experience it. If you can experience it like this, you can be a teacher for humans and gods. If you are just under the monks, the world is vastly different. There is another kind of person who just lies on the long bed and tries to be a good person. Which of these two kinds of people do you think has merit? Nothing more, take care.' A monk asked, 'Where are you from?' Answered, 'From Yunmen Monastery.' The master said, 'How many water buffaloes are there?' Answered, 'One or two.' The master said, 'Good water buffaloes.' Asked the monk, 'Not destroying false names (not clinging to illusory names and forms),'

而談實相。作么生。僧指倚子曰。這個是倚子。師以手撥倚曰。與我將鞋袋來。僧無對。師曰。這虛頭漢。(雲門聞乃云。須是我祥兄始得)師將示滅。白眾曰。某甲雖提祖印。未盡其中事。諸仁者且道。其中事作么生。莫是無邊中間內外已否。若如是會。即大地如鋪沙。良久曰。去此即他方相見。言訖而寂。

鼎州德山緣密圓明禪師

上堂。僧堂前事時人知有。佛殿後事作么生。上堂。我有三句語。示汝諸人。一句涵蓋乾坤。一句截斷眾流。一句隨波逐浪。作么生辯。若辯得出。有參學分。若辯不出。長安路上輥輥地。僧問。如何是透法身句。師曰。三尺杖子攪黃河。問百花未發時如何。師曰。黃河渾底流。曰發后如何。師曰。幡竿頭指天。問不犯辭鋒時如何。師曰。天臺南嶽。曰便恁么去時如何。師曰。江西湖南。問佛未出世時如何。師曰。河裡儘是木頭船。曰出世后如何。師曰。這頭蹋著那頭掀。上堂。與么來者。現成公案。不與么來者。垛生招箭。總不與么來者徐六擔板。迅速鋒铓。猶是鈍漢。萬里無雲。青天猶在。上堂。但參活句。莫參死句。活句下薦得。永劫無滯。一塵一佛國。一葉一釋迦。是死句。揚眉瞬目。舉指豎拂。是死句。山河大地。更無誵訛。是死句。時有僧問。如何是活句。師

【現代漢語翻譯】現代漢語譯本：然後談論實相。怎麼說呢？有僧人指著靠背椅說：『這個是靠背椅。』禪師用手撥開椅子說：『給我把鞋袋拿來。』那僧人無言以對。禪師說：『這虛張聲勢的傢伙！』（雲門禪師聽后說：『必須是我的祥兄才能這樣。』）禪師將要示寂時，告訴眾人說：『我雖然提倡祖印（指禪宗心法），但還沒有完全窮盡其中的道理。各位仁者且說說，其中的道理是什麼？莫非是無邊、中間、內外這些概念嗎？如果這樣理解，那就是大地如鋪沙一般平庸了。』良久，禪師說：『離開這裡，我們將在他方相見。』說完就圓寂了。

鼎州德山緣密圓明禪師

上堂說法。禪堂前的事情世人都知道，佛殿後的事情又該如何呢？上堂說法。我有三句話，告訴你們各位。一句涵蓋乾坤（指涵蓋整個宇宙），一句截斷眾流（指斬斷一切思緒），一句隨波逐浪（指順應世間變化）。你們怎麼分辨呢？如果能分辨出來，就有參學的資格。如果分辨不出來，就像長安路上滾動的東西一樣，毫無價值。有僧人問：『如何是透法身句（指徹悟法身之語）？』禪師說：『三尺長的棍子攪動黃河。』問：『百花未開放時如何？』禪師說：『黃河渾濁地流淌。』僧人問：『開放后如何？』禪師說：『旗桿頭指向天空。』問：『不觸犯言語鋒芒時如何？』禪師說：『天臺山和南嶽山。』問：『如果就這樣離去時如何？』禪師說：『江西和湖南。』問：『佛未出世時如何？』禪師說：『河裡全是木頭船。』問：『出世后如何？』禪師說：『這頭踩著，那頭就掀起來。』上堂說法。這樣來的，是現成的公案（指已有的典故）。不這樣來的，是自己招惹箭矢。總是不這樣來的，就像徐六挑著木板一樣。迅速而鋒利，仍然是遲鈍的人。萬里無雲，青天依舊存在。上堂說法。只參活句，不要參死句。活句下領悟，永遠不會滯礙。一塵一佛國，一葉一釋迦（指從微小的事物中見佛性），這是死句。揚眉眨眼，舉手指拂塵，這是死句。山河大地，沒有絲毫差錯，這是死句。當時有僧人問：『如何是活句？』禪師

【English Translation】 English version: Then he spoke of the true reality. How to speak of it? A monk pointed to a chair and said, 'This is a chair.' The master pushed the chair away with his hand and said, 'Bring me my shoe bag.' The monk was speechless. The master said, 'This empty-headed fellow!' (When Yunmen heard this, he said, 'It must be my brother Xiang who could do this.') The master was about to enter Nirvana and told the assembly, 'Although I have promoted the ancestral seal (referring to the mind-to-mind transmission of Zen), I have not fully exhausted its meaning. Worthy ones, tell me, what is the meaning within it? Is it the boundless, the middle, the inner, and the outer? If you understand it in this way, then the earth is like a layer of sand.' After a long silence, the master said, 'Leaving this place, we will meet in another realm.' After speaking, he passed away.

Zen Master Yuanmi Yuanming of Deshan in Dingzhou

Ascending the hall. People know about the affairs in front of the meditation hall, but what about the affairs behind the Buddha hall? Ascending the hall. I have three sentences to tell you all. One sentence covers the universe (meaning encompassing the entire cosmos), one sentence cuts off the flow (meaning severing all thoughts), and one sentence follows the waves (meaning adapting to the changes of the world). How do you discern them? If you can discern them, you are qualified to study. If you cannot discern them, you are like something rolling on the road to Chang'an, worthless. A monk asked, 'What is the phrase that penetrates the Dharmakaya (the body of truth)?' The master said, 'A three-foot staff stirs the Yellow River.' Asked, 'What is it like when the hundred flowers have not yet bloomed?' The master said, 'The Yellow River flows turbidly.' The monk asked, 'What is it like after they have bloomed?' The master said, 'The top of the flagpole points to the sky.' Asked, 'What is it like when one does not offend the sharpness of words?' The master said, 'Mount Tiantai and Mount Nan Yue.' Asked, 'What is it like when one leaves in this way?' The master said, 'Jiangxi and Hunan.' Asked, 'What was it like before the Buddha appeared in the world?' The master said, 'The river is full of wooden boats.' Asked, 'What is it like after he appeared in the world?' The master said, 'Stepping on this end, the other end is overturned.' Ascending the hall. Coming in this way is a ready-made case (referring to existing stories). Not coming in this way is inviting arrows upon oneself. Not coming in this way at all is like Xu Liu carrying a plank. Swift and sharp, yet still a dullard. Ten thousand miles without clouds, the blue sky remains. Ascending the hall. Only investigate the living phrase, do not investigate the dead phrase. If you understand under the living phrase, you will never be obstructed. One dust, one Buddha land; one leaf, one Shakyamuni (meaning seeing Buddha-nature in small things), these are dead phrases. Raising eyebrows and winking, raising a finger and flicking a duster, these are dead phrases. Mountains, rivers, and the great earth, without the slightest error, these are dead phrases. At that time, a monk asked, 'What is a living phrase?' The master

曰。波斯仰面看。曰恁么則不謬去也。師便打。上堂。舉臨濟示眾曰。恁么來者。恰似失卻。不恁么來者。無繩自縛。十二時中。莫亂斟酌。會與不會。都盧是錯。分明與么道。一任天下人貶剝。師曰。古鏡闊一丈。屋樑長三尺。是汝缽盂鐼子闊多少。上堂。俱胝和尚凡有扣問祇豎一指。寒則普天寒。熱則普天熱。僧問。己事未明。如何辯得。師曰。須彌山頂上。曰便恁么去時如何。師曰。腳下水淺深。問達磨未來時如何。師曰。千年松倒掛。曰來后如何。師曰。金剛努起拳。問師未出世時如何。師曰。佛殿正南開。曰出世后如何。師曰。白雲山上起。曰出與未出。還分不分。師曰。靜處薩婆訶。問如何是和尚家風。師曰。南山起云。北山下雨。問如何是應用之機。師喝。僧曰。祇這個為復別有。師便打。問大用現前不存軌則時如何。師曰。黑地打破甕。僧退步。師便打。問佛未出世時如何。師曰。猢猻系露柱。曰出世后如何。師曰。猢猻入布袋。問文殊與維摩對談何事。師曰。並汝三人無繩自縛。問如何是佛。師曰。滿日荒榛。曰學人不會。師曰。勞而無功。問盡大地致一問不得時如何。師曰。話墮也。曰大眾總見。師便打。問無蹤無跡。是甚麼人行履。師曰。偷牛賊。問𦏪羊未掛角時如何。師曰。獵屎狗。曰掛后

【現代漢語翻譯】現代漢語譯本問：波斯仰面看（波斯抬頭看）。答：如果這樣，那就不算錯了嗎？師父隨即打了他。師父上堂說法，舉臨濟（一位禪師）的開示說：『這樣來的，恰似失去了什麼。不這樣來的，無繩子自己捆綁自己。十二時中（一天之中），不要胡亂猜測。會與不會，都是錯的。』分明這樣說了，任憑天下人批評。師父說：『古鏡寬一丈，屋樑長三尺。你的缽盂（僧人用的食器）鐼子（缽盂上的金屬環）有多寬？』師父上堂說法：『俱胝和尚（一位禪師）凡是有人請教，只豎起一根手指。寒冷時，普天之下都寒冷；炎熱時，普天之下都炎熱。』僧人問：『自己本分事未明白，如何辨別？』師父說：『須彌山（佛教中的聖山）頂上。』僧人說：『如果就這樣去了，會怎麼樣？』師父說：『腳下水的深淺。』問：『達磨（菩提達摩，禪宗初祖）未來中國時怎麼樣？』師父說：『千年的松樹倒掛著。』問：『來中國后怎麼樣？』師父說：『金剛（佛教護法神）怒目握拳。』問：『師父未出世時怎麼樣？』師父說：『佛殿正南開。』問：『出世后怎麼樣？』師父說：『白雲山上起。』問：『出世與未出世，還分不分？』師父說：『靜處薩婆訶（咒語，意為成就）。』問：『什麼是和尚的家風？』師父說：『南山起云，北山下雨。』問：『什麼是應用之機？』師父喝了一聲。僧人說：『就這一個，還是另有別的？』師父隨即打了他。問：『大用現前，不遵循規則時怎麼樣？』師父說：『黑地打破甕。』僧人退了一步，師父隨即打了他。問：『佛未出世時怎麼樣？』師父說：『猴子拴在露柱上。』問：『出世后怎麼樣？』師父說：『猴子進了布袋。』問：『文殊（文殊菩薩）與維摩（維摩詰）對談什麼事？』師父說：『連你們三個人都是無繩自縛。』問：『什麼是佛？』師父說：『滿日荒榛。』僧人說：『學人不會。』師父說：『勞而無功。』問：『整個大地都提不出一個問題時怎麼樣？』師父說：『話墮地了。』僧人說：『大眾都看見了。』師父隨即打了他。問：『無蹤無跡，是什麼人行走？』師父說：『偷牛賊。』問：『𦏪羊（閹割過的羊）未掛角時怎麼樣？』師父說：『獵屎狗。』問：『掛角后怎麼樣？』

【English Translation】 English version Said: Poshiya (Persian) looked up. Said: 'If it's like this, then it's not wrong, is it?' The master then struck him. The master ascended the hall and cited Linji's (a Chan master) instruction to the assembly, saying: 'Those who come like this are just like losing something. Those who don't come like this are self-bound without ropes. Throughout the twelve periods of the day (all day long), do not recklessly speculate. Whether you understand or not, it's all wrong.' Having clearly said this, let the people of the world criticize as they please. The master said: 'An ancient mirror is one zhang (approx. 3.3 meters) wide, and a roof beam is three chi (approx. 1 meter) long. How wide is the metal ring (鐼子) on your bowl (缽盂, a monk's eating utensil)?' The master ascended the hall and said: 'Whenever anyone questioned Master Jizhi (俱胝, a Chan master), he would only raise one finger. When it's cold, the whole world is cold; when it's hot, the whole world is hot.' A monk asked: 'If one's own affairs are not clear, how can one discern them?' The master said: 'On the summit of Mount Sumeru (須彌山, the sacred mountain in Buddhism).' The monk said: 'What if I go like that?' The master said: 'The depth of the water under your feet.' Asked: 'What was it like before Bodhidharma (達磨, the first patriarch of Zen Buddhism in China) came to China?' The master said: 'A thousand-year-old pine tree hangs upside down.' Asked: 'What was it like after he came?' The master said: 'Vajra (金剛, a Buddhist guardian deity) angrily raises his fist.' Asked: 'What was it like before the master was born into the world?' The master said: 'The Buddha hall faces directly south.' Asked: 'What is it like after being born into the world?' The master said: 'White clouds rise on the mountain.' Asked: 'Is there a distinction between being born and not being born?' The master said: 'Quietly, Svaha (薩婆訶, a mantra meaning 'accomplishment').' Asked: 'What is the family style of the abbot?' The master said: 'Clouds rise on the southern mountain, and rain falls on the northern mountain.' Asked: 'What is the mechanism of application?' The master shouted. The monk said: 'Is it just this, or is there something else?' The master then struck him. Asked: 'When great function manifests, and there are no rules to follow, what is it like?' The master said: 'Breaking an urn in the dark.' The monk stepped back, and the master then struck him. Asked: 'What was it like before the Buddha was born into the world?' The master said: 'A monkey is tied to a pillar.' Asked: 'What is it like after being born into the world?' The master said: 'A monkey enters a bag.' Asked: 'What were Manjusri (文殊, Manjusri Bodhisattva) and Vimalakirti (維摩, Vimalakirti) discussing?' The master said: 'All three of you are self-bound without ropes.' Asked: 'What is Buddha?' The master said: 'A full sun in a desolate thicket.' The monk said: 'This student does not understand.' The master said: 'Laboring without merit.' Asked: 'When the entire earth cannot produce a single question, what is it like?' The master said: 'The words have fallen to the ground.' The monk said: 'The assembly has all seen it.' The master then struck him. Asked: 'Without trace or track, who is walking?' The master said: 'A cattle thief.' Asked: 'What is it like when a castrated sheep (𦏪羊) has not yet grown horns?' The master said: 'A dung-hunting dog.' Asked: 'What is it like after it grows horns?'

如何。師曰。獵屎狗。問牛頭未見四祖時如何。師曰。秋來黃葉落。曰見后如何。師曰。春來草自青。

岳州巴陵新開院顥鑒禪師

初到雲門。門曰。雪峰和尚道。開卻門達磨來也。我問你。作么生。師曰。筑著和尚鼻孔。門曰。地神惡發。把須彌山一摑。𨁝跳上梵天。拶破帝釋鼻孔。你為甚麼向日本國里藏身。師曰。和尚莫瞞人好。門曰。筑著老僧鼻孔。又作么生。師無語。門曰。將知你祇是學語之流。師住后。更不作法嗣書。祇將三轉語上雲門。僧問。如何是道。師曰。明眼人落井。問如何是吹毛劍。師曰。珊瑚枝枝撐著月。問如何是提婆宗。師曰。銀碗里盛雪。門曰。他后老僧忌日。祇消舉此三轉語。足以報恩。自後忌辰果如所囑。僧問。祖意教意是同是別。師曰。雞寒上樹。鴨寒下水。問三乘十二分教。即不疑。如何是宗門中事。師曰。不是衲僧分上事。曰如何是衲僧分上事。師曰。貪觀白浪。失卻手橈。問僧。遊山來。為佛法來。曰清平世界說甚麼佛法。師曰。好個無事禪客。曰早是多事了也。師曰。上座去年在此過夏了。曰不曾。師曰。與么則先來不相識。下去。師將拂子遺僧。僧曰。本來清凈。用拂子作甚麼。師曰。既知清凈。切勿忘卻(梁山觀別云。也須排卻)。

隨州雙泉山師

【現代漢語翻譯】現代漢語譯本問：如何？師父說：是獵屎狗（比喻追逐低劣事物的人）。問：牛頭（牛頭法融禪師）在未見到四祖（四祖道信禪師）時如何？師父說：秋天來了，黃葉飄落。問：見到之後又如何？師父說：春天來了，小草自然變青。

岳州巴陵新開院顥鑒禪師

剛到雲門宗時，雲門文偃禪師問：雪峰義存和尚說，『打開門，達摩（菩提達摩）就來了。』我問你，這是怎麼回事？顥鑒禪師說：撞著和尚的鼻孔。雲門文偃禪師說：地神發怒，一把抓住須彌山（佛教中的聖山），一躍跳上梵天（色界天的最高處），捏破帝釋（忉利天之主）的鼻孔。你為什麼藏身在日本國里？顥鑒禪師說：和尚最好不要騙人。雲門文偃禪師說：撞著老僧的鼻孔，又該如何？顥鑒禪師無語。雲門文偃禪師說：看來你只是個學舌之輩。顥鑒禪師住持一方后，不再寫嗣法書，只將三轉語呈給雲門宗。僧人問：什麼是道？師父說：明眼人落井。問：什麼是吹毛劍（比喻非常鋒利的劍）？師父說：珊瑚枝枝撐著月。問：什麼是提婆宗（龍樹菩薩的傳承）？師父說：銀碗里盛雪。雲門文偃禪師說：以後老僧的忌日，只要舉這三轉語，就足以報恩了。之後忌日，果然如他所囑咐的。僧人問：祖意（禪宗的宗旨）和教意（經教的宗旨）是相同還是不同？師父說：雞冷了就上樹，鴨冷了就下水。問：三乘十二分教（佛教的各種教法），我不懷疑。什麼是宗門中的事？師父說：不是衲僧（出家人）分內的事。問：什麼是衲僧分內的事？師父說：貪觀白浪，失卻手橈（船槳）。問僧人：遊山而來，還是為佛法而來？僧人說：清平世界，說什麼佛法？師父說：好一個無事禪客。僧人說：早就是多事了。師父說：上座去年在此過夏天了嗎？僧人說：不曾。師父說：這麼說，先前不認識。下去吧。師父將拂子（禪宗法器）遺落給僧人，僧人說：本來清凈，用拂子做什麼？師父說：既然知道清凈，切勿忘卻（梁山觀別云：也須排卻）。

隨州雙泉山師

【English Translation】 English version Question: What is it? The Master said: A dung-chasing dog (a metaphor for someone who pursues inferior things). Question: What was Niu-tou (Niu-tou Farong, a Chan master) like before he met the Fourth Patriarch (the Fourth Patriarch Daoxin)? The Master said: When autumn comes, the yellow leaves fall. Question: What was he like after he met him? The Master said: When spring comes, the grass naturally turns green.

Chan Master Haojian of Xinkaiyuan Monastery in Baling, Yuezhou

When he first arrived at Yunmen, Yunmen Wenyan asked: 'Venerable Xuefeng Yicun said, 'Open the door, and Bodhidharma will come.' I ask you, what is this about?' Haojian said: 'Bumping into the Venerable's nostrils.' Yunmen Wenyan said: 'The earth deity gets angry, grabs Mount Sumeru (the sacred mountain in Buddhism) in one grasp, leaps up to the Brahma Heaven (the highest realm of the Form Realm), and crushes the nostrils of Indra (the lord of the Trayastrimsa Heaven). Why are you hiding in Japan?' Haojian said: 'Venerable, it's best not to deceive people.' Yunmen Wenyan said: 'What about bumping into this old monk's nostrils?' Haojian was speechless. Yunmen Wenyan said: 'It seems you are just a parrot.' After Haojian became the abbot of a monastery, he no longer wrote Dharma transmission letters, but only presented the three turning phrases to the Yunmen school. A monk asked: 'What is the Dao?' The Master said: 'A clear-eyed person falls into a well.' Question: 'What is a hair-splitting sword (a metaphor for a very sharp sword)?' The Master said: 'Coral branches prop up the moon.' Question: 'What is the Divaka lineage (Nagarjuna's lineage)?' The Master said: 'Snow in a silver bowl.' Yunmen Wenyan said: 'After this old monk's death anniversary, just mentioning these three turning phrases will be enough to repay my kindness.' Afterwards, on his death anniversary, it was indeed done as he had instructed. A monk asked: 'Are the ancestral meaning (the essence of Chan) and the doctrinal meaning (the essence of the scriptures) the same or different?' The Master said: 'When chickens are cold, they go to the trees; when ducks are cold, they go to the water.' Question: 'I have no doubts about the Three Vehicles and the Twelve Divisions of the Teachings (various Buddhist teachings). What is the matter within the Chan school?' The Master said: 'It is not the business of a monastic.' Question: 'What is the business of a monastic?' The Master said: 'Greedily watching the white waves, losing the oar.' He asked a monk: 'Did you come to visit the mountains, or did you come for the Dharma?' The monk said: 'In a peaceful world, what Dharma is there to speak of?' The Master said: 'What a carefree Chan traveler.' The monk said: 'It's already too much trouble.' The Master said: 'Venerable, did you spend the summer here last year?' The monk said: 'I did not.' The Master said: 'In that case, we didn't know each other before. Go down.' The Master dropped his whisk (a Chan implement) to the monk. The monk said: 'Originally pure, what is the whisk for?' The Master said: 'Since you know it is pure, do not forget it (Liangshan Guanbie said: It must also be discarded).'

Master of Shuangquan Mountain in Suizhou

寬明教禪師

上堂。舉拂子曰。這個接中下之人。時有僧問。上上人來時如何。師曰。打鼓為三軍。問向上宗乘如何舉唱。師曰。不敢。曰恁么則含生有望。師曰。腳下水深淺。問凡有言句盡落有無。不落有無時如何。師曰。東弗于逮。曰這個猶落有無。師曰。支過雪山西。僧問洞山初和尚。如何是佛。山曰。麻三斤。師聞之乃曰。向南有竹。向北有木。問不可以智知。不可以識識時如何。師曰。不入這個野狐群隊。問如何是定。師曰。鰕跳不出鬥。曰如何出得去。師曰。南山起云。北山下雨。問北斗里藏身。意旨如何。師曰。雞寒上樹。鴨寒下水。問豎起杖子意旨如何。師曰。一葉落知天下秋。師遊山回。首座同眾出接。座曰。和尚遊山巇險不易。師提起拄杖曰。全得這個力。座乃奪卻。師放身便倒。大眾皆進前扶起。師拈拄杖一時趁散。回顧侍者曰。向道全得這個力。師一日訪白兆。兆曰。老僧有個木魚頌。師曰。請舉看。兆曰。伏惟爛木一橛。佛與眾生不別。若以杖子擊著。直得聖凡路絕。師曰。此頌有成褫。無成褫。兆曰。無成褫。師曰。佛與眾生不別。聻。侍僧救曰。有成褫。師曰。直得聖凡路絕。聻。當時白兆一眾失色。僧問。新年頭還有佛法也無。師曰無。曰日日是好日。年年是好年。為甚卻無

【現代漢語翻譯】現代漢語譯本寬明教禪師上堂，舉起拂塵說：『這個是用來接引中等和下等根器的人的。』當時有僧人問：『上上根器的人來時如何？』禪師說：『打鼓為三軍助威。』僧人問：『向上宗乘如何宣揚？』禪師說：『不敢。』僧人說：『這樣說來，一切有情眾生都有希望了？』禪師說：『看看你腳下的水有多深多淺。』僧人問：『凡是言語都落入有和無的範疇，不落入有和無時如何？』禪師說：『東弗于逮（Purvavideha，四大部洲之一，位於東方）。』僧人說：『這個仍然落入有和無的範疇。』禪師說：『支遁（Zhi Dun，東晉僧人）曾經在雪山以西。』僧人問：『洞山初禪師說，如何是佛？』洞山禪師說：『麻三斤。』寬明禪師聽了后說：『向南有竹子，向北有樹木。』僧人問：『不可以智慧去了解，不可以意識去認識時如何？』禪師說：『不要進入這個野狐禪的隊伍。』僧人問：『如何是定？』禪師說：『蝦在斗里跳不出去。』僧人說：『如何才能出去？』禪師說：『南山升起云，北山下起雨。』僧人問：『在北斗星里藏身，意旨如何？』禪師說：『雞冷了就上樹，鴨冷了就下水。』僧人問：『豎起拄杖，意旨如何？』禪師說：『一片葉子落下，就知道天下要進入秋天了。』禪師遊山回來，首座和大眾出來迎接。首座說：『和尚遊山，山路崎嶇不易行走。』禪師提起拄杖說：『全靠這個的力量。』首座於是奪走拄杖，禪師隨即倒地。大眾都上前扶起禪師，禪師拿起拄杖一時把他們趕散，回頭對侍者說：『早就說全靠這個的力量。』禪師有一天拜訪白兆禪師，白兆禪師說：『老僧有個木魚頌。』禪師說：『請說來聽聽。』白兆禪師說：『可嘆這腐爛的木頭一塊，佛與眾生沒有分別。如果用杖子敲打它，直接達到聖凡之路斷絕的境界。』禪師說：『這個頌有成立和破斥，還是沒有成立和破斥？』白兆禪師說：『沒有成立和破斥。』禪師說：『佛與眾生沒有分別，又怎麼樣呢？』侍僧救場說：『有成立和破斥。』禪師說：『直接達到聖凡之路斷絕的境界，又怎麼樣呢？』當時白兆禪師一眾都驚慌失色。僧人問：『新年伊始，還有佛法嗎？』禪師說：『沒有。』僧人說：『每天都是好日子，每年都是好年景，為什麼說沒有呢？』

【English Translation】 English version Chan Master Kuan Ming ascended the hall and, raising his whisk, said, 'This is to receive those of middling and lower capacity.' At that time, a monk asked, 'What about when someone of the highest capacity comes?' The Master said, 'Beating the drums for the three armies.' The monk asked, 'How is the supreme vehicle of the lineage proclaimed?' The Master said, 'I dare not.' The monk said, 'In that case, all sentient beings have hope?' The Master said, 'How deep or shallow is the water beneath your feet?' The monk asked, 'All words fall into the realm of being and non-being. What about when they do not fall into being and non-being?' The Master said, 'Purvavideha (one of the four continents, located in the east).' The monk said, 'This still falls into being and non-being.' The Master said, 'Zhi Dun (a monk of the Eastern Jin Dynasty) once was west of the Snowy Mountains.' The monk asked, 'Zen Master Dongshan Chu said, "What is Buddha?"' Dongshan said, 'Three pounds of flax.' Upon hearing this, Master Kuan Ming said, 'To the south there is bamboo, to the north there are trees.' The monk asked, 'What about when it cannot be known by wisdom, cannot be recognized by consciousness?' The Master said, 'Do not enter this pack of wild fox Chan.' The monk asked, 'What is samadhi?' The Master said, 'A shrimp cannot jump out of the bucket.' The monk said, 'How can it get out?' The Master said, 'South Mountain rises with clouds, North Mountain falls with rain.' The monk asked, 'Hiding oneself in the Big Dipper, what is the meaning?' The Master said, 'Chickens get cold and go up trees, ducks get cold and go into the water.' The monk asked, 'Raising the staff, what is the meaning?' The Master said, 'One leaf falls and the world knows autumn is coming.' The Master returned from a mountain tour, and the head seat and the assembly came out to greet him. The head seat said, 'Venerable Master, touring the mountains, the paths are steep and difficult.' The Master raised his staff and said, 'Entirely due to the strength of this.' The head seat then snatched it away, and the Master immediately fell to the ground. The assembly all came forward to help him up, and the Master, taking up the staff, scattered them all at once, turning back to the attendant and saying, 'I said long ago, entirely due to the strength of this.' One day, the Master visited Bai Zhao. Bai Zhao said, 'This old monk has a wooden fish verse.' The Master said, 'Please recite it for me.' Bai Zhao said, 'Alas, this rotten piece of wood, Buddha and sentient beings are no different. If you strike it with a staff, it directly reaches the state where the path of the sacred and the mundane is cut off.' The Master said, 'Does this verse have establishment and refutation, or does it not have establishment and refutation?' Bai Zhao said, 'It has no establishment and refutation.' The Master said, 'Buddha and sentient beings are no different, so what?' The attending monk interjected, 'It has establishment and refutation.' The Master said, 'It directly reaches the state where the path of the sacred and the mundane is cut off, so what?' At that time, the entire assembly of Bai Zhao turned pale. The monk asked, 'At the beginning of the New Year, is there still Buddha-dharma?' The Master said, 'No.' The monk said, 'Every day is a good day, every year is a good year, why do you say there is none?'

。師曰。張公吃酒李公醉。僧曰。老老大大。龍頭蛇尾。師曰。明教今日失利。

益州青城香林院澄遠禪師

漢州綿竹人。姓上官。在眾日普請鋤草次。有一僧曰。看俗家失火。師曰。那裡火。曰不見那。師曰。不見。曰這瞎漢。是時一眾皆言遠上座敗闕。后明教寬聞舉嘆曰。須是我遠兄始得。住后僧問。美味醍醐。為甚麼變成毒藥。師曰。導江紙貴。問見色便見心時如何。師曰。適來甚麼處去來。曰心境俱忘時如何。師曰。開眼坐睡。問北斗里藏身。意旨如何。師曰。月似彎弓少雨多風。問如何是諸師心。師曰。清則始終清。曰如何領會。師曰。莫受人謾好。問如何是祖師西來意。師曰。踏步者誰。問如何是和尚妙藥。師曰。不離眾味。曰吃者如何。師曰。唼㗖看。問如何是室內一碗燈。師曰。三人證龜成鱉。問如何是衲衣下事。師曰。臘月火燒山。問大眾雲集。請師施設。師曰。三不待兩。問如何是學人時中事。師曰。恰恰。問如何是玄。師曰。今日來。明日去。曰如何是玄中玄。師曰。長連床上。問如何是香林一脈泉。師曰。念無間斷。曰飲者如何。師曰。隨方斗秤。問如何是衲僧正眼。師曰。不分別。曰照用事如何。師曰。行路人失腳。問萬機俱泯跡。方識本來人。時如何。師曰。清機自顯。曰

【現代漢語翻譯】現代漢語譯本師父說：『張三喝酒，李四醉。』僧人說：『老老大大，龍頭蛇尾。』師父說：『明教今天失利了。』

益州青城香林院澄遠禪師

漢州綿竹人，姓上官。在僧眾中普請鋤草時，有一僧人說：『看，俗家失火了。』師父說：『哪裡失火？』僧人說：『沒看見嗎？』師父說：『沒看見。』僧人說：『這瞎漢！』當時眾人都說澄遠上座失敗了。後來明教寬聞舉嘆息說：『必須是我的遠兄才行。』住持后，有僧人問：『美味的醍醐（比喻佛法），為什麼會變成毒藥？』師父說：『導江的紙很貴。』問：『見到色就見到心時如何？』師父說：『你剛才從哪裡來？』僧人說：『心境都忘記時如何？』師父說：『睜著眼睛睡覺。』問：『在北斗里藏身，意旨如何？』師父說：『月亮像彎弓，少雨多風。』問：『如何是諸位師父的心？』師父說：『清則始終清。』僧人說：『如何領會？』師父說：『不要被人欺騙就好。』問：『如何是祖師西來意（達摩祖師從西方來到中國的意圖）？』師父說：『踏步者是誰？』問：『如何是和尚的妙藥？』師父說：『不離眾味。』僧人說：『吃藥的人如何？』師父說：『嘗試著吃吃看。』問：『如何是室內一碗燈？』師父說：『三人證龜成鱉。』問：『如何是衲衣（僧人的衣服）下的事？』師父說：『臘月火燒山。』問：『大眾雲集，請師父施設。』師父說：『三不待兩。』問：『如何是學人時中事？』師父說：『恰恰。』問：『如何是玄？』師父說：『今天來，明天去。』僧人說：『如何是玄中玄？』師父說：『長連床上。』問：『如何是香林一脈泉？』師父說：『念無間斷。』僧人說：『飲用泉水的人如何？』師父說：『隨方斗秤。』問：『如何是衲僧正眼？』師父說：『不分別。』僧人說：『照用事如何？』師父說：『行路人失腳。』問：『萬機俱泯跡，方識本來人，此時如何？』師父說：『清機自顯。』

【English Translation】 English version The Master said, 'Zhang drinks wine, Li gets drunk.' The monk said, 'Old, old, big, big, dragon head, snake tail.' The Master said, 'Mingjiao (a religious sect) has suffered a setback today.'

Chan Master Chengyuan of Xianglin Temple in Qingcheng, Yizhou

He was from Mianzhu, Hanzhou, with the surname Shangguan. One day, while the monks were collectively weeding, a monk said, 'Look, a layman's house is on fire.' The Master said, 'Where is the fire?' The monk said, 'Don't you see it?' The Master said, 'I don't see it.' The monk said, 'This blind man!' At that time, everyone said that Abbot Yuanshang had failed. Later, Mingjiao Kuang Wenju sighed and said, 'It must be my brother Yuan who can do it.' After becoming the abbot, a monk asked, 'Delicious ghee (a metaphor for the Buddha's teachings), why does it turn into poison?' The Master said, 'The paper in Daojiang is expensive.' Asked, 'What is it like when seeing form is seeing mind?' The Master said, 'Where did you just come from?' The monk said, 'What is it like when both mind and environment are forgotten?' The Master said, 'Sitting and sleeping with eyes open.' Asked, 'Hiding in the Big Dipper, what is the meaning?' The Master said, 'The moon is like a curved bow, less rain and more wind.' Asked, 'What is the mind of all the masters?' The Master said, 'Clear is always clear.' The monk said, 'How to understand?' The Master said, 'It's good not to be deceived.' Asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming to China from the West)?' The Master said, 'Who is the one who is stepping?' Asked, 'What is the abbot's wonderful medicine?' The Master said, 'It does not leave the taste of the masses.' The monk said, 'What about the one who takes the medicine?' The Master said, 'Try to taste it.' Asked, 'What is a bowl of lamp in the room?' The Master said, 'Three people prove a turtle to be a turtle.' Asked, 'What is the matter under the kasaya (monk's robe)?' The Master said, 'Burning mountains in the twelfth month.' Asked, 'The masses gather, please Master give instructions.' The Master said, 'Three do not wait for two.' Asked, 'What is the student's affair in time?' The Master said, 'Exactly.' Asked, 'What is the mysterious?' The Master said, 'Coming today, going tomorrow.' The monk said, 'What is the mysterious within the mysterious?' The Master said, 'On the long connected bed.' Asked, 'What is the Xianglin's line of spring?' The Master said, 'Continuous thought.' The monk said, 'What about the one who drinks the spring water?' The Master said, 'Weighing and measuring according to the place.' Asked, 'What is the true eye of a monk?' The Master said, 'No discrimination.' The monk said, 'How about illuminating and using things?' The Master said, 'A walking person loses his footing.' Asked, 'When all machines disappear, then one recognizes the original person, what is it like at this time?' The Master said, 'Clear opportunity is self-evident.'

恁么則不別人。師曰。方見本來人。問魚游陸地時如何。師曰。發言必有後救。曰卻下碧潭時如何。師曰。頭重尾輕。問但有言句儘是賓。如何是主。師曰。長安城裡。曰如何領會。師曰。千家萬戶。問如何是西來的的意。師曰。坐久成勞。曰便迴轉時如何。師曰。墮落深坑。問如何是無縫塔。師曰。合掌當胸。曰如何是塔中人。師曰。露也。問教法未來時如何。師曰。閻羅天子。曰來后如何。師曰。大宋國里。問一子出家。九族解脫。目連為甚麼母入地獄。師曰。確。問如何是平常心。師曰。早朝不審。晚后珍重。上堂。是汝諸人。儘是擔缽囊向外行腳。還識得性也未。若識得。試出來道看。若識不得。祇是被人熱謾將去。且問。汝諸人。是汝參學日久用心。掃地煎茶。遊山玩水。汝且釘釘。喚甚麼作自性。諸人且道。始終不變不異。無高無下。無好無丑。不生不滅。究竟歸於何處。諸人還知得下落所在也未。若於這裡知得所在。是諸佛解脫法門。悟道見性。始終不疑不慮。一任橫行。一切人不奈汝何。出言吐氣。實有來處。如人買田。須是收得元本契書。若不得他元本契書。終是不穩。遮莫經官判狀亦是不得。其奈不收得元本契書。終是被人奪卻。汝等諸人。參禪學道亦復如是。還有人收得元本契書么。試拈出看

【現代漢語翻譯】現代漢語譯本：問：『那麼如何才能不被他人所區別呢？』師父說：『這樣才能真正見到本來面目。』問：『魚在陸地上游動時會怎麼樣？』師父說：『說出的話必然需要事後補救。』問：『回到碧潭中又會怎麼樣？』師父說：『頭重腳輕。』問：『只要有言語表達，就都是客，什麼是主呢？』師父說：『長安城裡。』問：『如何領會？』師父說：『千家萬戶。』問：『什麼是西來的真意？』師父說：『坐久了就成了疲勞。』問：『如果轉身離開又會怎麼樣？』師父說：『墮入深坑。』問：『什麼是無縫塔？』師父說：『合掌當胸。』問：『什麼是塔中人？』師父說：『顯露出來了。』問：『教法未來到時會怎麼樣？』師父說：『閻羅天子（掌管地獄的神）。』問：『來到之後又會怎麼樣？』師父說：『在大宋國里。』問：『一人出家，九族解脫，為什麼目連（佛陀弟子，以神通著稱）的母親還會墮入地獄？』師父說：『確實如此。』問：『什麼是平常心？』師父說：『早晨見面時不詳細問候，晚上分別后才鄭重道別。』師父上堂說法：『你們這些人，都是挑著缽囊向外行腳雲遊的僧人，可曾認識自己的本性？如果認識了，就試著出來說一說看。如果不認識，就只是被人欺騙矇混過去。且問你們這些人，參學日久，用心掃地煎茶，遊山玩水，你們且仔細想想，把什麼叫做自性？你們且說，始終不變不異，無高無下，無好無丑，不生不滅，究竟歸於何處？你們還知道它的下落所在嗎？如果在這裡知道了它的所在，就是諸佛解脫的法門，悟道見性，始終不疑不慮，任憑自由自在，一切人都奈何不了你。說出的話，吐出的氣息，都有實在的來處。如同人買田地，必須收好原本的契約文書。如果沒有原本的契約文書，終究是不穩妥的。即使經過官府判決也是沒有用的，因為沒有收好原本的契約文書，最終還是會被人奪走。你們這些人，參禪學道也是這樣。還有人收好原本的契約文書嗎？試著拿出來看看。』

【English Translation】 English version: Asked: 'Then how can one not be distinguished from others?' The Master said: 'Only then can you truly see your original self.' Asked: 'What happens when a fish swims on land?' The Master said: 'A statement will inevitably require subsequent remedy.' Asked: 'What happens when it returns to the green pool?' The Master said: 'Head heavy, tail light.' Asked: 'As long as there are words, they are all guests. What is the host?' The Master said: 'Inside the city of Chang'an (ancient capital of China).' Asked: 'How to understand?' The Master said: 'Thousands of households.' Asked: 'What is the meaning of the arrival from the West?' The Master said: 'Sitting for too long becomes tiring.' Asked: 'What happens if one turns away?' The Master said: 'Falling into a deep pit.' Asked: 'What is a seamless pagoda?' The Master said: 'Palms together at the chest.' Asked: 'Who is the person inside the pagoda?' The Master said: 'Revealed.' Asked: 'What happens when the Dharma has not yet arrived?' The Master said: 'King Yama (the judge of the underworld).' Asked: 'What happens after it arrives?' The Master said: 'In the Great Song Dynasty (historical period in China).' Asked: 'One son leaves home, nine generations are liberated. Why did Maudgalyayana's (one of Buddha's foremost disciples known for his supernatural powers) mother still fall into hell?' The Master said: 'Indeed.' Asked: 'What is ordinary mind?' The Master said: 'Not inquiring in detail in the morning, but valuing the farewell in the evening.' The Master ascended the hall and said: 'All of you are monks carrying alms bowls and traveling around. Have you recognized your own nature? If you have, try to come out and say it. If you haven't, you are just being deceived and fooled. Let me ask you, you have been studying for a long time, diligently sweeping the floor and brewing tea, traveling mountains and rivers, you should think carefully, what do you call self-nature? You should say, unchanging and undifferentiated, without high or low, without good or bad, without birth or death, where does it ultimately return to? Do you know where it falls? If you know where it is here, it is the Dharma gate of liberation of all Buddhas, enlightenment and seeing the nature, without doubt or worry, free to roam, no one can do anything to you. The words spoken, the breath exhaled, all have a real source. Like a person buying land, you must keep the original contract. If you don't have the original contract, it is ultimately not stable. Even if it is judged by the government, it is useless, because you have not kept the original contract, and it will eventually be taken away by others. All of you, practicing Chan (Zen) and learning the Way are also like this. Does anyone have the original contract? Try to show it to me.'

。汝且喚甚麼作元本契書。諸人試道看。若是靈利底。才聞與么說著。便知去處。若不知去處。向外邊學得千般巧妙記持解會。口似傾河。終不究竟。與汝自己天地差殊。且去衣缽下體當尋覓看。若有個見處。上來這裡道看。老僧與汝證明。若覓不得。且依行隊去。將示寂。辭知府宋公珰曰。老僧行腳去。通判曰。這僧風狂。八十歲行腳去那裡。宋曰。大善知識去住自由。師謂眾曰。老僧四十年方打成一片。言訖而逝。塔于本山。

襄州洞山守初宗慧禪師

初參雲門。門問。近離甚處。師曰。查渡。門曰。夏在甚處。師曰。湖南報慈。曰幾時離彼。師曰。八月二十五。門曰。放汝三頓棒。師至明日卻上問訊。昨日蒙和尚放三頓棒。不知過在甚麼處。門曰。飯袋子。江西湖南便恁么去。師于言下大悟。遂曰。他後向無人煙處。不蓄一粒米。不種一莖菜。接待十方往來。盡與伊抽釘拔楔。拈卻炙脂帽子。脫卻鶻臭布衫。教伊灑灑地。作個無事衲僧。豈不快哉。門曰。你身如椰子大。開得如許大口。師便禮拜。住後上堂。言無展事。語不投機。承言者喪。滯句者迷。還得么。你衲僧分上。到這裡須具擇法眼始得。祇如洞山恁么道。也有一場過。且道過在甚麼處。僧問。迢迢一路時如何。師曰。天晴不肯去。直待

【現代漢語翻譯】現代漢語譯本：你們且說什麼叫做根本的契約？各位試著說說看。如果是聰明伶俐的人，才聽到這樣說，便知道去處。如果不知道去處，向外面學得千般巧妙的記憶和理解，口若懸河，終究不能究竟。與你們自己的天地相差甚遠。且去尋找衣缽的下落看看。如果有個見解，上來這裡說說看。老僧我為你們證明。如果找不到，且依著隊伍去。將要示寂時，辭別知府宋公珰說：『老僧我要去行腳了。』通判說：『這和尚瘋了，八十歲還要去哪裡行腳？』宋公說：『大善知識去留自由。』禪師對眾人說：『老僧我四十年才打成一片。』說完就去世了，塔葬在本山。

襄州洞山守初宗慧禪師

守初禪師最初參訪雲門文偃禪師（Yunmen Wenyan，禪宗大師）。雲門問：『你最近從哪裡來？』禪師說：『查渡（Chadu，地名）。』雲門說：『夏天在哪裡？』禪師說：『湖南報慈（Hunan Bao Ci，寺廟名）。』雲門說：『什麼時候離開那裡的？』禪師說：『八月二十五。』雲門說：『該打你三棒。』禪師到第二天卻上前問訊：『昨天蒙和尚打三棒，不知道過錯在哪裡？』雲門說：『飯袋子，江西湖南就這麼過去了嗎？』禪師在言下大悟。於是說：『以後在無人煙的地方，不儲存一粒米，不種一棵菜，接待十方來往的人，完全為他們抽釘拔楔（chou ding ba xie，比喻解除束縛），拿掉油膩的帽子，脫掉骯髒的布衫，教他們灑灑脫脫地，做個無事的衲僧（na seng，僧人的別稱），豈不快哉！』雲門說：『你身子像椰子那麼大，卻張開這麼大的口。』禪師便禮拜。住持寺院後上堂說法，言語沒有展開事情，話語不投合時機。承接言語的人喪失本真，執著語句的人迷惑不解。明白了嗎？你們衲僧的份上，到這裡必須具備擇法眼（ze fa yan，辨別正法的智慧）才行。就像洞山這樣說，也有一場過錯。且說說看過錯在哪裡？』有僧人問：『迢迢一路時如何？』禪師說：『天晴不肯去，一直等到……』

【English Translation】 English version: What do you call the original contract? Let everyone try to say. If someone is clever, they will know where to go as soon as they hear this. If they don't know where to go, and they learn a thousand clever tricks of memory and understanding from the outside, and their mouths are like pouring rivers, they will never reach the ultimate. It is very different from your own world. Go and look for the whereabouts of the robe and bowl. If you have an insight, come up here and say it. This old monk will prove it for you. If you can't find it, then follow the ranks. When about to enter Nirvana, he bid farewell to the prefect Song Gongdang, saying, 'This old monk is going on a pilgrimage.' The magistrate said, 'This monk is crazy, where is he going on a pilgrimage at eighty years old?' Song Gong said, 'A great virtuous teacher is free to come and go.' The master said to the crowd, 'This old monk has only formed a whole piece after forty years.' After saying this, he passed away and was buried in a pagoda on this mountain.

Zen Master Shouchu Zonghui of Dongshan in Xiangzhou

Initially, Zen Master Shouchu visited Yunmen (Yunmen Wenyan, a master of the Zen school). Yunmen asked, 'Where have you come from recently?' The master said, 'Chadu (Chadu, a place name).' Yunmen said, 'Where were you in the summer?' The master said, 'Bao Ci in Hunan (Hunan Bao Ci, a temple name).' Yunmen said, 'When did you leave there?' The master said, 'August 25th.' Yunmen said, 'You deserve three blows of the stick.' The next day, the master went up to pay his respects and asked, 'Yesterday I received three blows of the stick from the master, I don't know where my fault lies?' Yunmen said, 'Rice bag, did you just pass through Jiangxi and Hunan like that?' The master had a great enlightenment upon hearing these words. Then he said, 'In the future, in a place with no people, I will not store a grain of rice, nor plant a single vegetable, and I will receive people coming and going from all directions, completely removing their nails and pulling out their wedges (chou ding ba xie, a metaphor for removing restraints), taking off their greasy hats, and taking off their dirty cloth shirts, teaching them to be free and easy, and to be a carefree monk (na seng, another name for a monk), wouldn't that be wonderful!' Yunmen said, 'Your body is as big as a coconut, but you open such a big mouth.' The master then bowed. After residing in the temple, he ascended the hall to preach, his words did not develop matters, and his words did not suit the occasion. Those who accept the words lose their original nature, and those who cling to the sentences are confused and do not understand. Do you understand? In your position as monks, you must have the Dharma-selecting eye (ze fa yan, the wisdom to distinguish the true Dharma) to be able to do this. Just like Dongshan said, there is also a mistake. Let's talk about where the mistake is?' A monk asked, 'What about the long road?' The master said, 'He refuses to go when the weather is clear, and waits until...'

雨淋頭。曰諸聖作么生。師曰。入泥入水。問心未生時。法在甚麼處。師曰。風吹荷葉動。決定有魚行。問師登師子座。請師唱道情。師曰。晴干開水道。無事設曹司。曰恁么則謝師指示。師曰。賣鞋老婆腳䟐(郎擊切)趚。(七亦切)問如何是三寶。師曰。商量不下。問如何是無縫塔。師曰。十字街頭石師子。問僧。甚處來。曰汝州。師曰。此去多少。曰七百里。師曰。踏破幾緉草鞋。曰三緉。師曰。甚處得錢買。曰打笠子。師曰。參堂去。僧應喏。問如何是免得生死底法。師曰。見之不取。思之三年。僧問。離卻心機意識。請師一句。師曰。道士著黃甕里坐。問非時親覲。請師一句。師曰。對眾怎生舉。曰據現定舉。師曰。放汝三十棒。曰過在甚麼處。師曰。罪不重科。問如何是佛。師曰。麻三斤。問蓮華未出水時如何。師曰。楚山頭倒卓。曰出水后如何。師曰。漢水正東流。問如何是吹毛劍。師曰。金州客。曰用者如何。師曰。伏惟尚饗。問車住牛不住時如何。師曰。用駕車漢作么。問如何是衲僧分上事。師曰。云裹楚山頭。決定多風雨。問海竭人亡時如何。師曰。難得。曰便恁么去時如何。師曰。云在青天。水在瓶。問文殊普賢來參時如何。師曰。趁向水牯牛欄里著。曰和尚入地獄如箭射。師曰。全憑子力。

問如何是正法眼。師曰。紙捻無油。問牛頭未見四祖時如何。師曰。楖栗木拄杖。曰見后如何。師曰。竇八布衫。問如何是佛。師曰。灼然諦當。問萬緣俱息。意旨如何。師曰。甕里石人賣棗圈。問如何是洞山劍。師曰。作么。曰學人要知。師曰。罪過。問乾坤休著意。宇宙不留心。學人祇恁么。師又作么生。師曰。峴山亭起霧。灘峻不留船。問大眾云臻。請師撮其樞要。略舉大綱。師曰。水上浮漚呈五色。海底蝦蟆叫月明。問正當恁么時。文殊普賢在甚麼處。師曰。長者八十一。其樹不生耳。曰意旨如何。師曰。一則不成。二則不是。

洪州泐潭道謙禪師

僧問。如何是泐潭家風。師曰。阇黎到來幾日也。問但有纖毫即是塵。不有時作么生。師以手掩兩目。問當陽舉唱。誰是聞者。師曰。老僧不患耳聾。問悟本無門。如何得入。師曰。阿誰教汝恁么問。

金陵奉先深禪師

江南主請開堂。才升座。維那白槌曰。法筵龍象眾。當觀第一義。師便曰。果然不識。鈍置殺人。時有僧出問。如何是第一義。師曰。賴遇適來道了也。曰如何領會。師曰。速禮三拜。復曰。大眾且道。鈍置落在阿誰分上。師同明和尚在眾時。聞僧問法眼。如何是色。眼豎起拂子。或曰。雞冠花。或曰。貼肉汗衫。三人特

【現代漢語翻譯】現代漢語譯本問：什麼是正法眼（Dharma Eye，指能夠正確認識佛法的智慧）？師父說：紙捻沒有油（比喻空洞無物，沒有實際內容）。問：牛頭（Niutou，指牛頭山法融禪師）未見四祖（Fourth Patriarch，指道信禪師）時如何？師父說：是楖栗木的拄杖（比喻樸實無華的狀態）。問：見后如何？師父說：是竇八的布衫（比喻平常無奇的狀態）。問：什麼是佛（Buddha，覺悟者）？師父說：非常清楚明白，真實不虛。問：萬緣俱息（一切念頭都停止），意旨如何？師父說：甕里的石人賣棗圈（比喻不可能的事情）。問：如何是洞山劍（Dongshan Sword，指洞山良價禪師的禪法）？師父說：作什麼？（反問，意指不要執著于外在形式）問：學人想要知道。師父說：罪過（指執著于求法本身就是一種錯誤）。問：乾坤休著意（不要在意天地），宇宙不留心（不要把心放在宇宙間），學人就這麼辦嗎？師父又作么生（師父您又如何呢）？師父說：峴山亭起霧，灘峻不留船（比喻環境險惡，難以停留）。問：大眾雲集，請師父撮其樞要（抓住要點），略舉大綱（簡要概括）。師父說：水上浮漚呈五色（水泡呈現五彩顏色），海底蝦蟆叫月明（海底的蛤蟆對著明月叫）。（比喻虛幻不實，徒勞無功）問：正當這個時候，文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，行動的象徵）在什麼地方？師父說：長者八十一，其樹不生耳（比喻不合常理，不可能的事情）。問：意旨如何？師父說：一則不成，二則不是（都不能成立，都不是正確的答案）。

洪州泐潭道謙禪師（Hongzhou Letan Daoqian Zen Master）

僧人問：如何是泐潭（Letan，地名，指泐潭道謙禪師的禪風）家風？師父說：你到這裡幾天了？問：但有纖毫即是塵（只要有一點點細微的東西就是塵埃），不有時作么生（沒有的時候怎麼樣）？師父用手遮住雙眼。問：當陽舉唱（在當陽說法），誰是聞者（誰是聽者）？師父說：老僧不患耳聾（老僧沒有耳聾）。問：悟本無門（開悟本來沒有門徑），如何得入（如何進入）？師父說：是誰教你這麼問的？

金陵奉先深禪師（Jinling Fengxian Shen Zen Master）

江南的統治者請禪師開堂說法。禪師剛升座，維那（寺院中的一種職務）敲槌說：法筵龍象眾（參加法會的都是人中龍象），當觀第一義（應當觀察第一義諦）。禪師便說：果然不識（果然不認識），鈍置殺人（耽誤了別人）。當時有個僧人出來問：如何是第一義（什麼是第一義諦）？禪師說：幸虧剛才已經說過了。問：如何領會？師父說：快去禮拜三次。禪師又說：各位，你們說，鈍置（耽誤）落在誰的頭上？禪師和明和尚（Mingheshang）在人群中時，聽到僧人問法眼禪師（Fayan Zen Master）：如何是色（什麼是色）？法眼禪師豎起拂子（fuzi，一種禪宗法器）。有人說是雞冠花，有人說是貼肉汗衫。這三個人...

【English Translation】 English version Question: What is the true Dharma Eye (Dharma Eye, referring to the wisdom to correctly understand the Buddha's teachings)? The master said: A paper twist without oil (a metaphor for emptiness, without substance). Question: What was Niutou (Niutou Farong Zen Master) like before he met the Fourth Patriarch (Fourth Patriarch, referring to Daoxin Zen Master)? The master said: A staff of Zhelimu wood (a metaphor for a simple and unadorned state). Question: What was he like after meeting him? The master said: Douba's cloth shirt (a metaphor for an ordinary and unremarkable state). Question: What is Buddha (Buddha, the enlightened one)? The master said: Very clear and true. Question: When all thoughts cease (when all thoughts stop), what is the meaning? The master said: A stone man in a jar selling jujube rings (a metaphor for an impossible thing). Question: What is the Dongshan Sword (Dongshan Sword, referring to Dongshan Liangjie Zen Master's Zen method)? The master said: What are you doing? (A rhetorical question, meaning don't be attached to external forms) Question: The student wants to know. The master said: Sin (referring to the attachment to seeking the Dharma itself is a mistake). Question: Don't pay attention to heaven and earth (don't care about heaven and earth), don't keep the universe in mind (don't put your mind in the universe), is that what the student should do? What about you, Master? The master said: Mist rises from the pavilion on Xian Mountain, and the steep beach does not allow boats to stay (a metaphor for a dangerous environment, difficult to stay). Question: The crowd gathers, please master grasp the key points and briefly outline the main points. The master said: Bubbles on the water show five colors, and toads at the bottom of the sea call out to the bright moon. (A metaphor for illusion and futility) Question: Right at this moment, where are Manjusri (Manjusri, the symbol of wisdom) and Samantabhadra (Samantabhadra, the symbol of action)? The master said: The elder is eighty-one, and the tree does not grow ears (a metaphor for something unreasonable and impossible). Question: What is the meaning? The master said: Neither one nor two (neither can be established, neither is the correct answer).

Hongzhou Letan Daoqian Zen Master

A monk asked: What is the family style of Letan (Letan, place name, referring to the Zen style of Letan Daoqian Zen Master)? The master said: How many days have you been here? Question: But if there is a slight bit, it is dust (as long as there is a little bit of something, it is dust), what if there is no time? The master covered his eyes with his hands. Question: When Yang raises his voice (speaking in Dangyang), who is the listener? The master said: The old monk is not worried about being deaf (the old monk is not deaf). Question: Enlightenment has no door (enlightenment has no path), how can one enter? The master said: Who taught you to ask that?

Jinling Fengxian Shen Zen Master

The ruler of Jiangnan asked the Zen master to open a hall to preach. As soon as the Zen master ascended the throne, the Vina (a position in the temple) knocked on the hammer and said: The Dharma assembly is full of dragons and elephants (those who participate in the Dharma assembly are all dragons and elephants among people), and one should observe the first meaning (one should observe the first meaning). The Zen master then said: Sure enough, I don't know (sure enough, I don't know), dull and kill people (delay others). At that time, a monk came out and asked: What is the first meaning (what is the first meaning)? The Zen master said: Fortunately, I have already said it just now. Question: How to understand? The master said: Go and bow three times quickly. The Zen master also said: Everyone, you say, who is the dull one (delay) on? When Zen Master and Mingheshang were in the crowd, they heard a monk ask Zen Master Fayan: What is color? Zen Master Fayan raised a fuzi (a Zen tool). Some said it was a cockscomb flower, and some said it was a sweat shirt. These three people...

往請益。問曰。承聞和尚有三種色語。是否。眼曰是。師曰。鷂子過新羅。便歸眾。時李王在座下不肯。乃白法眼曰。寡人來日致茶筵。請二人重新問話。明日茶罷。備彩一箱劍一口。謂二師曰。上座若問話得是。奉賞雜彩一箱。若問不是。祇賜一劍。法眼升座。師復出問。今日奉敕問話。師還許也無。眼曰許。曰鷂子過新羅。捧彩便行。大眾一時散去。時法燈作維那。乃鳴鐘集眾。僧堂前勘師。眾集。燈問。承聞二上座久在雲門。有甚奇特因緣。舉一兩則來商量看。師曰。古人道。白鷺下田千點雪。黃鶯上樹一枝花。維那作么生商量。燈擬議。師打一座具。便歸眾。師同明和尚到淮河。見人牽網。有魚從網透出。師曰。明兄俊哉。一似個衲僧相似。明曰。雖然如此。爭如當初不撞入網羅好。師曰。明兄你欠悟在。明至中夜方省。

隨州雙泉郁禪師

僧問。如何是第一句。師曰。回頭終不顧。曰如何是第二句。師曰。未語先分付。曰如何是第三句。師曰。連根猶帶苦。上堂。初祖不虛傳。二祖不虛受。彼彼大丈夫。因甚麼到恁么地。便下座。后住舒州海會。僧問。如何是舒州境。師曰。浣水逆流山露骨。曰如何是境中人。師曰。地有毒蛇沙有虱。

韶州披雲智寂禪師

僧問。如何是披雲境。

【現代漢語翻譯】現代漢語譯本（僧人）前往請教（法眼文益禪師）。（僧人）問道：『聽說和尚您有三種色語，是這樣嗎？』法眼（文益禪師）回答：『是。』（僧人）說：『鷂子過新羅（Silla，古國名）。』說完便回到僧眾中。當時李王在座下，不肯作罷，於是稟告法眼（文益禪師）說：『寡人明日設茶宴，請兩位重新問話。』第二天茶宴完畢，準備好一箱雜彩和一把劍，對兩位禪師說：『上座如果問話得當，奉賞雜彩一箱；如果問得不對，就賜一劍。』法眼（文益禪師）升座，（僧人）再次出來問道：『今日奉敕問話，禪師您允許嗎？』法眼（文益禪師）說：『允許。』（僧人）說：『鷂子過新羅。』捧著雜彩便走了，大眾一時散去。當時法燈（禪師）擔任維那（寺院中的職務），於是鳴鐘召集大眾，在僧堂前考察（這位）僧人。大眾聚集后，法燈（禪師）問道：『聽說兩位上座在雲門（Yunmen，山名，寺名）很久了，有什麼奇特的因緣，舉出一兩則來商量看看。』（僧人）說：『古人道：白鷺下田千點雪，黃鶯上樹一枝花。維那您怎麼商量？』法燈（禪師）正要說話，（僧人）打了一下座具，便回到僧眾中。（僧人）與明和尚（禪師）到淮河，看見有人牽網，有魚從網中逃出。（僧人）說：『明兄真俊啊，很像個衲僧（naseng，指僧人）的樣子。』明（禪師）說：『雖然如此，爭如當初不撞入網羅好。』（僧人）說：『明兄你欠悟在。』明（禪師）到半夜才醒悟。

隨州雙泉郁禪師（Suizhou Shuangquan Yu Chanshi，禪師名）

僧人問：『如何是第一句？』禪師說：『回頭終不顧。』（僧人）問：『如何是第二句？』禪師說：『未語先分付。』（僧人）問：『如何是第三句？』禪師說：『連根猶帶苦。』上堂說法時，（禪師說）『初祖（達摩Damo）不虛傳，二祖（慧可Huike）不虛受。彼彼大丈夫，因甚麼到恁么地？』說完便下座。後來住在舒州海會（Shuzhou Haihui，地名）。（有）僧人問：『如何是舒州境？』禪師說：『浣水逆流山露骨。』（僧人）問：『如何是境中人？』禪師說：『地有毒蛇沙有虱。』

韶州披雲智寂禪師（Shaozhou Piyun Zhiji Chanshi，禪師名）

僧人問：『如何是披雲境？』

【English Translation】 English version (A monk) went to ask for instruction. (The monk) asked: 'I have heard that the Abbot has three kinds of colored speech, is that so?' Fayan (Wenyi Chanshi) replied: 'Yes.' (The monk) said: 'A hawk flies over Silla (Silla, ancient kingdom name).' Then he returned to the assembly. At that time, King Li was in the audience and refused to let it go, so he reported to Fayan (Wenyi Chanshi) saying: 'I will host a tea banquet tomorrow and invite the two of you to ask questions again.' The next day, after the tea banquet, he prepared a box of colored silks and a sword, and said to the two masters: 'If the senior monk asks the right question, I will offer a box of colored silks as a reward; if the question is wrong, I will bestow a sword.' Fayan (Wenyi Chanshi) ascended the seat, and (the monk) came out again and asked: 'Today, I am ordered to ask questions, does the Zen master allow it?' Fayan (Wenyi Chanshi) said: 'I allow it.' (The monk) said: 'A hawk flies over Silla.' He took the colored silks and left, and the crowd dispersed at once. At that time, Fadeng (Chanshi) was serving as the director (a position in the monastery), so he rang the bell to gather the assembly and examined (this) monk in front of the monks' hall. After the assembly gathered, Fadeng (Chanshi) asked: 'I have heard that the two senior monks have been in Yunmen (Yunmen, mountain name, temple name) for a long time, what are some special causes and conditions, bring up one or two to discuss.' (The monk) said: 'The ancients said: White herons descend on the fields like a thousand dots of snow, yellow orioles perch on the trees like a branch of flowers. How does the director discuss this?' As Fadeng (Chanshi) was about to speak, (the monk) struck the seat and returned to the assembly. (The monk) and Monk Ming (Chanshi) went to the Huai River and saw people pulling nets, and a fish escaped from the net. (The monk) said: 'Brother Ming is truly outstanding, very much like a naseng (naseng, refers to a monk).' Ming (Chanshi) said: 'Even so, it's better not to have entered the net in the first place.' (The monk) said: 'Brother Ming, you are lacking in enlightenment.' Ming (Chanshi) did not awaken until midnight.

Zen Master Yu of Shuangquan in Suizhou (Suizhou Shuangquan Yu Chanshi, Zen master's name)

A monk asked: 'What is the first phrase?' The Zen master said: 'Turning back, never looking back.' (The monk) asked: 'What is the second phrase?' The Zen master said: 'Delivered before speaking.' (The monk) asked: 'What is the third phrase?' The Zen master said: 'Even with the roots, there is still bitterness.' When ascending the hall to preach, (the Zen master said) 'The First Ancestor (Damo) did not transmit in vain, the Second Ancestor (Huike) did not receive in vain. Those great heroes, why did they reach such a state?' After saying this, he descended the seat. Later, he lived in Haihui in Shuzhou (Shuzhou Haihui, place name). (A) monk asked: 'What is the realm of Shuzhou?' The Zen master said: 'The Huan River flows backward, and the mountains reveal their bones.' (The monk) asked: 'What are the people in the realm?' The Zen master said: 'The ground has poisonous snakes, and the sand has fleas.'

Zen Master Zhiji of Piyun in Shaozhou (Shaozhou Piyun Zhiji Chanshi, Zen master's name)

A monk asked: 'What is the realm of Piyun?'

師曰。白日沒閑人。問如何是不遷義。師曰。山高不礙白雲飛。問以字不成。八字不是。未審是甚麼字。師曰。聽老僧一偈。以字不是八不成。森羅萬象此中明。直饒巧說千般妙。不是謳阿不是經。問如何是色空。師曰。拾取落花生舊枝。問如何是一塵。師曰。滿目是青山。問如何是毗盧藏中有大經卷。師曰。拈不得。曰為甚拈不得。師曰。特地卻成愁。

韶州舜峰義韶禪師

僧問。正法無言時如何。師曰。言。曰學人不會。乞師端的。師曰。兩重公案。曰豈無方便。師曰。無禮難容。問祖意教意。是同是別。師曰。日出東方月落西。僧正到方丈曰。方丈得恁么黑。師曰。老鼠窟。正曰。放貓兒入好。師曰。試放看。正無對。師拊掌笑。師與老宿渡江次。師取錢與渡子。宿曰。囊中若有青銅片。師揖曰。長老莫笑。

南嶽般若寺啟柔禪師

僧問。西天以蠟人為驗。此士如何。師曰。新羅人草鞋。問如何是千聖同歸底道理。師曰。未達苦空境。無人不嘆嗟。上堂。眾聞板聲集。師因示偈曰。妙哉三下板。知識盡來參。既善分時節。吾今不再三。便下座。

潞府妙勝臻禪師

僧問。金粟如來為甚麼卻降釋迦會裡。師曰。香山南。雪山北。曰南贍部洲事又作么生。師曰。黃河水急浪花

【現代漢語翻譯】現代漢語譯本：師父說：『白天沒有閑人。』有人問：『如何是不遷（不變）的意義？』師父說：『山高不妨礙白雲飛。』有人問：『「以」字不成，「八」字不是，不知是什麼字？』師父說：『聽老僧一偈：以字不是八不成，森羅萬象此中明。直饒巧說千般妙，不是謳阿不是經。』有人問：『如何是色空？』師父說：『拾取落花生舊枝。』有人問：『如何是一塵？』師父說：『滿目是青山。』有人問：『如何是毗盧藏（Vairocana-garbha，毗盧遮那佛的藏身之處，象徵宇宙萬有的本體）中有大經卷？』師父說：『拈不得。』（不能拿取）問：『為什麼不能拿取？』師父說：『特地卻成愁。』（反而徒增煩惱）

韶州舜峰義韶禪師

僧人問：『正法無言時如何？』師父說：『言。』（說）問：『學人不會，乞師父說個明白。』師父說：『兩重公案。』（兩重難題）問：『豈無方便？』（難道沒有方便之法嗎？）師父說：『無禮難容。』（沒有禮貌難以容忍）問：『祖意（禪宗祖師的意旨）教意（佛教的教義），是同是別？』師父說：『日出東方月落西。』僧人到方丈（禪寺住持的住所）說：『方丈得恁么黑。』（方丈怎麼這麼黑）師父說：『老鼠窟。』（老鼠洞）僧人說：『放貓兒入好。』（放貓進去好）師父說：『試放看。』（試試看）僧人無對。師父拊掌笑。師父與老宿（年長的僧人）渡江，師父取錢給船伕。老宿說：『囊中若有青銅片。』（如果囊中有錢）師父作揖說：『長老莫笑。』（長老不要笑話）

南嶽般若寺啟柔禪師

僧人問：『西天（古印度）以蠟人為驗（測試），此士如何？』師父說：『新羅（古代朝鮮半島國家）人草鞋。』（不值一提）問：『如何是千聖同歸底道理？』（所有聖賢最終歸宿的道理是什麼？）師父說：『未達苦空境，無人不嘆嗟。』（未領悟苦空的境界，沒有人不嘆息）上堂（升座說法），眾聞板聲集（聽到打板的聲音聚集）。師父因此示偈（偈頌）說：『妙哉三下板，知識盡來參。既善分時節，吾今不再三。』（三次打板真是妙啊，有知識的人都來參悟。既然已經很好地劃分了時節，我今天不再重複。）便下座。

潞府妙勝臻禪師

僧人問：『金粟如來（過去七佛之一）為什麼卻降釋迦會裡？』（釋迦牟尼的法會）師父說：『香山南，雪山北。』（不相干）問：『南贍部洲（Jambudvipa，我們所居住的世界）事又作么生？』（又怎麼樣呢？）師父說：『黃河水急浪花。』（黃河水流湍急，浪花飛濺）

【English Translation】 English version: The Master said, 'There are no idle people in the daytime.' Someone asked, 'What is the meaning of non-transience (immutability)?' The Master said, 'High mountains do not obstruct the flying of white clouds.' Someone asked, '「以」 (yǐ, 'using' or 'by means of') is not formed, 「八」 (bā, 'eight') is not the character, I wonder what character it is?' The Master said, 'Listen to this verse from the old monk: 「以」 is not the character, 「八」 is not formed, myriad phenomena are clear within this. Even if you skillfully speak of a thousand wonders, it is neither 'O A' nor a sutra.' Someone asked, 'What is form and emptiness?' The Master said, 'Pick up the old branches of fallen peanuts.' Someone asked, 'What is a single mote of dust?' The Master said, 'The eyes are full of green mountains.' Someone asked, 'What is the great scripture scroll in the Vairocana-garbha (Vairocana's womb, symbolizing the essence of all things in the universe)?' The Master said, 'Cannot be picked up.' Asked, 'Why can't it be picked up?' The Master said, 'It only creates sorrow.'

Zen Master Yishao of Shunfeng in Shaozhou

A monk asked, 'What is it like when the true Dharma is without words?' The Master said, 'Words.' The monk said, 'This student does not understand, I beg the Master to explain clearly.' The Master said, 'Two layers of public cases (koans).' The monk asked, 'Is there no expedient means?' The Master said, 'Rudeness is intolerable.' Asked, 'Are the ancestral intention (the intention of the Zen patriarchs) and the teaching intention (the intention of Buddhist teachings) the same or different?' The Master said, 'The sun rises in the east and the moon sets in the west.' A monk went to the abbot's room (the residence of the abbot of a Zen monastery) and said, 'The abbot's room is so dark.' The Master said, 'A rat's nest.' The monk said, 'It would be good to let a cat in.' The Master said, 'Try letting it in.' The monk had no reply. The Master clapped his hands and laughed. The Master was crossing a river with an old monk, and the Master took out money to give to the ferryman. The old monk said, 'If there are copper coins in the bag.' The Master bowed and said, 'Elder, please don't laugh.'

Zen Master Qirou of Prajna Temple in Nanyue

A monk asked, 'The Western Heaven (ancient India) uses wax figures as a test, what about this person?' The Master said, 'Straw sandals of a Silla (ancient Korean kingdom) person.' (worthless) Asked, 'What is the principle of the thousand sages returning to the same source?' The Master said, 'Without reaching the realm of suffering and emptiness, no one does not sigh.' Ascending the hall (giving a Dharma talk), the assembly gathered upon hearing the sound of the board. The Master then showed a verse, saying, 'Wonderful are the three strikes of the board, those with knowledge all come to participate. Since the timing is well divided, I will not repeat it a third time today.' Then he descended from the seat.

Zen Master Zhen of Miaosheng in Luzhou

A monk asked, 'Why did Golden Millet Tathagata (one of the Seven Buddhas of the past) descend into Shakyamuni's assembly?' (Shakyamuni's Dharma assembly) The Master said, 'South of Fragrant Mountain, north of Snow Mountain.' (irrelevant) Asked, 'What about the affairs of Jambudvipa (the world we live in)?' The Master said, 'The Yellow River's rapid water and waves.'

粗。問如何是向上一路。師曰。一條濟水貫新羅。

清涼智明禪師

江南主請上堂。僧問。凡有言句。盡落方便。不落方便。請師速道。師曰。國主在此。不敢無禮。

潭州南臺道遵法雲禪師

上堂。從上宗乘。合作么生提綱。合作么生言論。佛法兩字當得么。真如解脫當得么。雖然如是。細不通風。大通車馬。若約理化門中。一言才啟。震動乾坤。山河大地。海晏河清。三世諸佛。說法現前。於此明得。古佛殿前。同登彼岸。無事珍重。問。如何是祖師西來意。師曰。下坡不走。問牛頭未見四祖時如何。師曰。著衣吃飯。曰見后如何。師曰。缽盂掛壁上。問如何是真如舍一切。師曰分明。曰為甚麼有利鈍。師曰。四天打鼓。樓上擊鐘。問如何是南臺境。師曰。金剛手指天。問如何是色空。師曰。道士著真紅。問十二時中。時時不離時如何。師曰。諦。

韶州雙峰竟欽禪師

益州人也。開堂日。雲門和尚躬臨證明。僧問。如何是佛法大意。師曰。日出方知天下朗。無油那點佛前燈。問如何是雙峰境。師曰。夜聽水流庵后竹。晝看云起面前山。問如何是和尚為人一句。師曰。因風吹火。上堂。進一步則迷理。退一步則失事。饒你一向兀然去。又同無情。僧問。如何得不同無情去。

【現代漢語翻譯】現代漢語譯本粗。問：如何是向上一路？師說：一條濟水貫新羅（古代國家名）。

清涼智明禪師

江南地方長官請禪師上堂說法。僧人問：凡所有言語語句，都落入了方便法門（權宜之說），如果不落入方便法門，請禪師快速說出。禪師說：國主在此，不敢無禮。

潭州南臺道遵法雲禪師

上堂說法。從上古傳承的宗門心法，應該如何提綱挈領？應該如何言語表達？『佛法』這兩個字能夠表達嗎？『真如』、『解脫』能夠表達嗎？雖然是這樣，細微之處也密不透風，寬廣之處則車馬通行無阻。如果從理性的教化之門來說，一句話才剛開始，就能震動乾坤，山河大地，海面平靜，黃河清澈。三世諸佛，說法顯現於眼前。如果能明白這個道理，就能在古佛殿前，一同登上彼岸。沒事了，各自珍重。有人問：如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？禪師說：下坡路不走。問：牛頭（法融禪師）未見到四祖（道信禪師）時如何？禪師說：穿衣吃飯。問：見到之後如何？禪師說：缽盂掛在墻壁上。問：如何是真如舍一切？禪師說：分明。問：為什麼有利根和鈍根的區別？禪師說：四天王天在打鼓，樓上在敲鐘。問：如何是南臺的境界？禪師說：金剛手指天。問：如何是色空？禪師說：道士穿著真紅色的衣服。問：十二時辰中，時時刻刻都不離開當下這一刻，如何理解？禪師說：仔細體會。

韶州雙峰竟欽禪師

是益州人。開堂說法之日，雲門和尚親自到場證明。僧人問：如何是佛法的大意？禪師說：太陽出來才知道天下明亮，沒有油就無法點燃佛前的燈。問：如何是雙峰的境界？禪師說：夜晚聽著庵后竹林的水流聲，白天看著眼前山上的雲彩升起。問：如何是和尚（禪師自稱）為人說法的一句話？禪師說：因風吹火。上堂說法。進一步則迷惑了真理，退一步則失去了事相。即使你一直保持沉默，又和無情之物一樣。僧人問：如何才能不同於無情之物？

【English Translation】 English version A monk asked: 'What is the upward path?' The Master said: 'A single Ji River (name of a river) runs through Silla (ancient Korean kingdom).'

Zen Master Zhiming of Qingliang

The governor of Jiangnan invited the Master to ascend the hall. A monk asked: 'All words and phrases fall into expedient means. If not falling into expedient means, please tell me quickly.' The Master said: 'The governor is here, I dare not be impolite.'

Zen Master Daocun of Nantai Fayun in Tanzhou

Ascending the hall. How should the ancestral vehicle (Zen tradition) be summarized? How should it be discussed? Are the two words 'Buddha-dharma' sufficient? Are 'Tathata (suchness)' and 'liberation' sufficient? Although it is so, even the smallest crack is airtight, and the widest road allows carriages to pass. If speaking from the gate of rational transformation, the moment a word is uttered, it shakes the universe, the mountains and rivers, the land, the seas are calm, and the Yellow River is clear. The Buddhas of the three times appear before you, expounding the Dharma. If you understand this, you can ascend to the other shore together in front of the ancient Buddha hall. Nothing more, cherish this. A monk asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming to China)?' The Master said: 'Do not walk downhill.' A monk asked: 'What was Niu-tou (Fazong Zen master) like before he met the Fourth Patriarch (Daoxin Zen master)?' The Master said: 'Wearing clothes and eating food.' The monk asked: 'What was he like after he met him?' The Master said: 'The alms bowl hangs on the wall.' A monk asked: 'What is it like when Tathata relinquishes everything?' The Master said: 'Clear.' The monk asked: 'Why are there sharp and dull faculties?' The Master said: 'The Four Heavenly Kings are drumming, and the bell is ringing upstairs.' A monk asked: 'What is the realm of Nantai?' The Master said: 'The Vajra finger points to the sky.' A monk asked: 'What is form and emptiness?' The Master said: 'A Taoist wears true red.' A monk asked: 'Within the twelve periods of the day, how is it that one is never apart from the present moment?' The Master said: 'Contemplate carefully.'

Zen Master Jingqin of Shuangfeng in Shaozhou

He was a native of Yizhou. On the day of his opening the hall, Zen Master Yunmen personally came to certify. A monk asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'Only when the sun rises do you know that the world is bright; without oil, you cannot light the lamp before the Buddha.' A monk asked: 'What is the realm of Shuangfeng?' The Master said: 'At night, I listen to the sound of water flowing through the bamboo behind the hermitage; during the day, I watch the clouds rising from the mountain in front of me.' A monk asked: 'What is the Master's (the Zen master referring to himself) one phrase for the sake of others?' The Master said: 'Wind blowing on fire.' Ascending the hall. Taking a step forward, one is deluded by principle; taking a step back, one loses the matter. Even if you remain silent all the time, you are the same as an insentient object. A monk asked: 'How can one be different from an insentient object?'

師曰。動轉施為。曰如何得不迷理失事去。師曰。進一步。退一步。僧作禮。師曰。向來有人恁么會。老僧不肯伊。曰請師直指。師便打出。問如何是正法眼。師曰。山河大地。問如何是法王劍。師曰。鉛刀徒逞。不若龍泉。曰用者如何。師曰。藏鋒猶不許。露刃更何堪。問賓頭盧應供四天下。還得遍也無。師曰。如月入水。問如何是用而不雜。師曰。明月堂前垂玉露。水晶殿里璨真珠。有行者問。某甲遇賊來時。若殺即違佛教。不殺又違王敕。未審師意如何。師曰。官不容針。私通車馬。廣主嘗親問法要。錫慧真廣悟號。將示寂。告門人曰。吾不久去世。汝可就山頂預修墳塔。洎工畢以聞。師曰。後日子時行矣。及期會雲門爽和尚等七人夜話。侍者報三更也。師索香焚之。合掌而逝。

韶州資福詮禪師

僧問。不問宗乘。請師心印。師曰。不答這話。曰為甚麼不答。師曰。不副前言。問覿面難逢處。如何顧鑒咦。乞師垂半偈。免使後人疑。師曰。鋒前一句超調御。擬問如何歷劫違。曰恁么則東山西嶺時人知有。未審資福庭前誰家風月。師曰。且領前話。

廣州黃云元禪師

初開堂日。以手拊繩床曰。諸人還識廣大須彌之座也無。若不識。老僧升座去也。師便坐。僧問。如何是大漢國境。師

【現代漢語翻譯】現代漢語譯本：師父說：『行動、運轉、施捨、作為。』（僧人）問：『如何才能不迷惑于理，不失去事呢？』師父說：『進一步，退一步。』僧人作揖。師父說：『向來有人這樣理解，老衲不認可他。』（僧人）說：『請師父直接指點。』師父便打出去。（僧人）問：『什麼是正法眼？』師父說：『山河大地。』（僧人）問：『什麼是法王劍？』師父說：『鉛刀只是徒勞逞能，不如龍泉劍。』（僧人）說：『使用者如何？』師父說：『藏起鋒芒尚且不允許，露出刀刃更不堪設想。』（僧人）問：『賓頭盧尊者應供四天下，還能周遍嗎？』師父說：『如月亮映入水中。』（僧人）問：『如何是運用而不混雜？』師父說：『明月堂前垂掛著玉露，水晶殿里閃耀著真珠。』有行者問：『弟子遇到強盜來時，如果殺了他，就違背了佛教的教義；如果不殺，又違背了王法的敕令。不知師父的意思如何？』師父說：『官府不容一根針，私下裡卻能通行車馬。』廣州的藩鎮長官曾親自問詢佛法要義，（禪師）被賜予錫慧真廣悟的稱號。將要示寂時，告訴門人說：『我不久將去世，你們可以到山頂預先修建墳墓和佛塔，完工後告訴我。』師父說：『後天子時我將離去。』到了那天，與雲門爽和尚等七人夜談。侍者報告說三更了。師父取來香焚燒，合掌而逝。

韶州資福詮禪師

僧人問：『不問宗門教義，請師父開示心印。』師父說：『不回答這話。』（僧人）說：『為什麼不回答？』師父說：『不符合之前的話。』（僧人）問：『面對面難以相逢之處，如何顧盼照見呢？乞求師父垂示半句偈語，免得後人疑惑。』師父說：『鋒芒之前一句超越調御，想要問如何歷經劫難違背。』（僧人）說：『這樣說來，東山、西嶺的人都知道有（禪），不知資福庭前的風月屬於誰家？』師父說：『暫且領會之前的話。』

廣州黃云元禪師

初次開堂之日，用手撫摸繩床說：『各位還認識這廣大的須彌山之座嗎？如果不認識，老衲就要升座了。』師父便坐上座位。僧人問：『如何是大漢的國境？』

【English Translation】 English version: The master said, 'Actions, movements, giving, and deeds.' (A monk) asked, 'How can one avoid being deluded by principle and losing sight of things?' The master said, 'Take a step forward, take a step back.' The monk bowed. The master said, 'Someone has always understood it that way, but this old monk does not approve of him.' (The monk) said, 'Please, master, point it out directly.' The master then struck him. (The monk) asked, 'What is the true Dharma eye?' The master said, 'Mountains, rivers, and the great earth.' (The monk) asked, 'What is the sword of the Dharma King?' The master said, 'A lead knife is merely a vain display; it is not as good as the Longquan sword.' (The monk) said, 'How does one use it?' The master said, 'Concealing the edge is not even permitted; how much less is exposing the blade?' (The monk) asked, 'Does Pindola, who receives offerings from the four continents, still reach everywhere?' The master said, 'Like the moon reflected in water.' (The monk) asked, 'How is it used without being mixed?' The master said, 'Jade dew hangs before the bright moon hall, and genuine pearls sparkle in the crystal palace.' A practitioner asked, 'When I encounter a thief, if I kill him, I violate the Buddhist precepts; if I do not kill him, I violate the king's edict. I wonder what the master's intention is?' The master said, 'The government does not allow a needle, but private traffic allows carriages and horses.' The governor of Guangzhou once personally inquired about the essentials of the Dharma, and (the Chan master) was granted the title of Xihui Zhen Guangwu. When he was about to pass away, he told his disciples, 'I will soon pass away; you can go to the top of the mountain to build a tomb and pagoda in advance, and tell me when it is completed.' The master said, 'I will depart at the hour of the rat the day after tomorrow.' On that day, he talked with Yunmen Shuang and seven other monks at night. The attendant reported that it was the third watch. The master took incense and burned it, put his palms together, and passed away.

Chan Master Quan of Zifu Temple in Shaozhou

A monk asked, 'I do not ask about the teachings of the sect; please, master, reveal the mind-seal.' The master said, 'I will not answer that question.' (The monk) said, 'Why not?' The master said, 'It does not match the previous words.' (The monk) asked, 'Where it is difficult to meet face to face, how does one look and see? I beg the master to impart half a verse to prevent future generations from doubting.' The master said, 'The phrase before the edge surpasses taming and subduing; wanting to ask how to violate through kalpas.' (The monk) said, 'In that case, people in Dongshan and Xiling know there is (Chan), but I wonder whose family's wind and moon it is before the Zifu courtyard?' The master said, 'For now, understand the previous words.'

Chan Master Yuan of Huangyun Temple in Guangzhou

On the day of his first opening of the hall, he stroked the rope bed with his hand and said, 'Do you all recognize this vast seat of Mount Sumeru? If you do not recognize it, this old monk will ascend the seat.' The master then sat down on the seat. A monk asked, 'What is the territory of the Great Han?'

曰。歌謠滿路。上堂。古人道。觸目未曾無。臨機何不道。山僧即不然。觸目未曾無。臨機道甚麼。珍重。

廣州龍境倫禪師

開堂升座。提起拂子曰。還會么。若會。頭上更增頭。若不會。斷頭取活。僧問。如何是龍境家風。師曰。豺狼虎豹。問如何是佛。師曰。勤耕田。曰學人不會。師曰。早收禾。問僧。甚麼處來。曰黃云來。師曰。作么生是黃云郎當。媚癡抹跶。為人一句。僧無對。示眾曰。作么生是長連床上取性。一句道將來。

韶州雲門山爽禪師

上堂。僧問。如何是佛。師曰。聖躬萬歲。問如何是透法身句。師曰。銀香臺上生蘿蔔。

韶州白雲聞禪師

上堂。良久。僧出問。白雲一路全因今日。師曰。不是不是。曰和尚又如何。師曰。白雲一路草深一丈。便下座。問擬伸一問。師還答否。師曰。皂莢樹頭懸。風吹曲不成。問受施主供養。將何報答。師曰。作牛作馬。

韶州凈法禪想章禪師

廣主問。如何是禪。師乃良久。主罔測。因署其號。僧問。日月重明時如何。師曰。日月雖明。不鑒覆盆之下。問既是金山。為甚麼鑿石。師曰。金山鑿石。問如何是道。師曰。迢迢十萬余。

韶州溫門山滿禪師

僧問。如何是佛。師曰。胸題卍字。曰

【現代漢語翻譯】說：『歌謠傳遍道路。』上堂。古人說：『觸目所及沒有不是道的。』臨機應變時為何不說？我卻不這樣認為。觸目所及沒有不是道的，臨機應變時說什麼？珍重。

廣州龍境倫禪師

開堂升座。提起拂塵說：『會嗎？如果會，頭上又多了一個頭。如果不會，斷頭取活。』僧人問：『什麼是龍境的家風？』禪師說：『豺狼虎豹。』問：『什麼是佛？』禪師說：『勤勞耕田。』僧人說：『學人不會。』禪師說：『早點收割稻禾。』問僧人：『從哪裡來？』答：『從黃云來。』禪師說：『怎麼樣是黃云郎當，媚癡抹跶，為人說一句？』僧人無言以對。禪師向大眾開示說：『怎麼樣是在長連床上取性，說一句來聽聽。』

韶州雲門山爽禪師

上堂。僧人問：『什麼是佛？』禪師說：『聖躬萬歲。』問：『什麼是透法身句？』禪師說：『銀香臺上生蘿蔔。』

韶州白雲聞禪師

上堂。沉默良久。僧人出來問：『白雲一路全因今日？』禪師說：『不是，不是。』說：『和尚又如何？』禪師說：『白雲一路草深一丈。』便下座。問：『如果想問一個問題，禪師還會回答嗎？』禪師說：『皂莢樹頭懸，風吹曲不成。』問：『接受施主的供養，將用什麼報答？』禪師說：『作牛作馬。』

韶州凈法禪想章禪師

廣主問：『什麼是禪？』禪師沉默良久。廣主無法測度，因此署了他的號。僧人問：『日月重明時如何？』禪師說：『日月雖明，不鑒覆盆之下。』問：『既然是金山，為什麼鑿石？』禪師說：『金山鑿石。』問：『什麼是道？』禪師說：『迢迢十萬余。』

韶州溫門山滿禪師

僧人問：『什麼是佛？』禪師說：『胸題卍字（表示吉祥的符號）。』說：

【English Translation】 Said: 'Songs and ballads fill the road.' Ascending the hall. The ancients said: 'There is nothing that meets the eye that is not the Dao (the Way).' Why not speak when the opportunity arises? I don't think so. There is nothing that meets the eye that is not the Dao, what to say when the opportunity arises? Treasure this.

Chan Master Longjing Lun of Guangzhou

Ascending the seat after opening the hall. Raising the whisk and said: 'Do you understand? If you understand, another head is added to your head. If you don't understand, cut off your head to find life.' A monk asked: 'What is the family style of Longjing?' The Master said: 'Jackals, wolves, tigers, and leopards.' Asked: 'What is Buddha?' The Master said: 'Diligently cultivate the fields.' The monk said: 'The student does not understand.' The Master said: 'Harvest the rice early.' Asked a monk: 'Where do you come from?' Replied: 'From Huangyun (Yellow Cloud).' The Master said: 'What is Huangyun langdang, flattering and foolish, say a word for others?' The monk had no answer. The Master instructed the assembly, saying: 'How to attain nature on the long continuous bed, say a word and let me hear it.'

Chan Master Shuang of Yunmen Mountain, Shaozhou

Ascending the hall. A monk asked: 'What is Buddha?' The Master said: 'Long live the sacred body.' Asked: 'What is the phrase that penetrates the Dharmakaya (Dharma Body)?' The Master said: 'Radishes grow on the silver incense platform.'

Chan Master Wen of Baiyun (White Cloud), Shaozhou

Ascending the hall. After a long silence. A monk came out and asked: 'Is the entire road of Baiyun due to today?' The Master said: 'No, no.' Said: 'What about the Master?' The Master said: 'The grass is ten feet deep along the road of Baiyun.' Then he descended from the seat. Asked: 'If I want to ask a question, will the Master still answer?' The Master said: 'Hanging on the head of the Gleditsia sinensis tree, the wind blows and the tune cannot be formed.' Asked: 'Having received the offerings of the benefactors, how will you repay them?' The Master said: 'Become a cow or a horse.'

Chan Master Xiang of Jingfa Temple, Shaozhou

The Governor of Guang asked: 'What is Chan (Zen)?' The Master was silent for a long time. The Governor could not fathom it, so he signed his title. A monk asked: 'What about when the sun and moon shine brightly again?' The Master said: 'Although the sun and moon are bright, they do not illuminate under an overturned bowl.' Asked: 'Since it is Jinshan (Gold Mountain), why carve stone?' The Master said: 'Jinshan carves stone.' Asked: 'What is the Dao (the Way)?' The Master said: 'It is more than a hundred thousand miles away.'

Chan Master Man of Wenmen Mountain, Shaozhou

A monk asked: 'What is Buddha?' The Master said: 'A swastika (a symbol of auspiciousness) is inscribed on the chest.' Said:

如何是祖。師曰。不游西土。有人指壁上畫問。既是千尺松。為甚麼卻在屋下。師曰。芥子納須彌作么生。問隔墻見角便知是牛時如何。師便打。問如何是和尚家風。師曰。汝曾讀書么。問太子初生。為甚麼不識父母。師曰。迥然尊貴。

英州大容諲禪師

僧問。如何是大容水。師曰。還我一滴來。問當來彌勒下生時如何。師曰。慈氏宮中三春草。問如何是真空。師曰。拈卻拒陽著。曰如何是妙用。師乃握拳。僧曰。真空妙用相去幾何。師以手撥之。問長蛇偃月即不問。匹馬單槍時如何。師曰。麻江橋下。會么。曰不會。師曰。聖壽寺前。問既是大容。為甚麼趁出僧。師曰。大海不容塵。小溪多搕𢶍。問如何是古佛一路。師指地。僧曰。不問這個。師曰去。師與一老宿相期他往。偶因事不去。宿曰。佛無二言。師曰。法無一向。

廣州羅山崇禪師

僧問。如何是大漢國境。師曰。玉狗吠時天未曉。金雞啼處五更初。問丹霞訪居士。女子不𢹂籃時如何。師曰。也要到這裡一轉。問如何是羅山境。師曰。布水千尋。

韶州雲門常寶禪師

上堂。至道無難。唯嫌揀擇。還有揀擇者么。時有僧問。十方國土中。唯有一乘法。如何是一乘法。師曰。日月分明。曰學人不會。師曰。清風滿路

【現代漢語翻譯】現代漢語譯本問：什麼是祖師（Zushi，禪宗的傳承祖師）？師父說：不遊歷西土（Xitu，指印度）。有人指著墻上的畫問道：既然是千尺松，為什麼卻在屋下？師父說：芥子（Jiezi，芥菜籽，比喻極小之物）如何能容納須彌山（Xumi，佛教宇宙觀中的中心山）？問：隔著墻見到牛角就知道是牛，這是什麼意思？師父便打了他。問：什麼是和尚（heshang，出家人）的家風？師父說：你讀過書嗎？問：太子（Taizi，指釋迦牟尼）初生，為什麼不認識父母？師父說：迥然尊貴。

英州大容諲禪師（Yingzhou Darong Yin Chanshi）

僧人問：什麼是大容水？師父說：還我一滴來。問：當未來彌勒佛（Milefo，未來佛）下生時會怎樣？師父說：慈氏宮（Cishi Gong，彌勒菩薩的居所）中三春草。問：什麼是真空（Zhenkong，佛教用語，指超越現象的真實）？師父說：拿掉拒陽（Juyang，不清楚具體指代），穿上它。問：什麼是妙用（Miaoyong，不可思議的作用）？師父於是握緊拳頭。僧人說：真空和妙用相差多少？師父用手撥開。問：長蛇偃月（Changshe Yanyue，不清楚具體指代）就不問了，單槍匹馬時如何？師父說：麻江橋下（Majiang Qiao Xia，地名）。明白嗎？說：不明白。師父說：聖壽寺前（Shengshou Si Qian，寺廟名）。問：既然是大容，為什麼趕走僧人？師父說：大海不容塵，小溪多污垢。問：如何是古佛（Gufo，過去的佛）一路？師父指著地。僧人說：不問這個。師父說：去。師父與一位老修行者相約去別處，因為有事沒去。老修行者說：佛無二言。師父說：法無一向。

廣州羅山崇禪師（Guangzhou Luoshan Chong Chanshi）

僧人問：什麼是大漢（Dahan，指中國）的國境？師父說：玉狗叫時天未亮，金雞啼處五更初。問：丹霞（Danxia，禪師名）拜訪居士（Jushi，在家修行的佛教徒），女子不提籃子時如何？師父說：也要到這裡一轉。問：什麼是羅山境？師父說：布水千尋。

韶州雲門常寶禪師（Shaozhou Yunmen Changbao Chanshi）

上堂說法：至道（Zhidao，最高的道）無難，唯嫌揀擇（Jianze，選擇、分別）。還有揀擇的人嗎？當時有僧人問：十方國土中，唯有一乘法（Yishengfa，唯一能使眾生解脫的佛法），如何是一乘法？師父說：日月分明。說：學人（Xueren，學佛之人）不明白。師父說：清風滿路。

【English Translation】 English version Question: What is the Patriarch (Zushi, the ancestral teacher of Zen Buddhism)? The Master said: Not traveling to the Western Land (Xitu, referring to India). Someone pointed to a painting on the wall and asked: Since it is a thousand-foot pine, why is it under the roof? The Master said: How can a mustard seed (Jiezi, a mustard seed, a metaphor for something extremely small) contain Mount Sumeru (Xumi, the central mountain in the Buddhist cosmology)? Question: What does it mean when you see a horn through the wall and know it's a cow? The Master then hit him. Question: What is the family style of the monk (heshang, a monk)? The Master said: Have you read books? Question: Why doesn't the newly born prince (Taizi, referring to Siddhartha Gautama) recognize his parents? The Master said: Utterly noble.

Zen Master Yin of Darong in Yingzhou (Yingzhou Darong Yin Chanshi)

A monk asked: What is Darong water? The Master said: Give me a drop back. Question: What will happen when Maitreya (Milefo, the future Buddha) descends in the future? The Master said: Three spring grasses in the Tushita Heaven (Cishi Gong, the abode of Maitreya Bodhisattva). Question: What is True Emptiness (Zhenkong, a Buddhist term referring to the reality beyond phenomena)? The Master said: Take away Juyang (Juyang, unclear reference), and put it on. Question: What is Wonderful Function (Miaoyong, inconceivable function)? The Master then clenched his fist. The monk said: How far apart are True Emptiness and Wonderful Function? The Master brushed it away with his hand. Question: I won't ask about the long snake and the crescent moon (Changshe Yanyue, unclear reference), what about a single horse and a single spear? The Master said: Under the Majiang Bridge (Majiang Qiao Xia, place name). Do you understand? Said: I don't understand. The Master said: In front of Shengshou Temple (Shengshou Si Qian, temple name). Question: Since it is Darong, why drive away the monks? The Master said: The sea does not tolerate dust, and small streams have a lot of dirt. Question: What is the path of the ancient Buddhas (Gufo, Buddhas of the past)? The Master pointed to the ground. The monk said: I'm not asking about this. The Master said: Go. The Master made an appointment with an old practitioner to go elsewhere, but didn't go because of something. The old practitioner said: The Buddha has no two words. The Master said: The Dharma has no one direction.

Zen Master Chong of Luoshan in Guangzhou (Guangzhou Luoshan Chong Chanshi)

A monk asked: What is the border of the Great Han (Dahan, referring to China)? The Master said: When the jade dog barks, the sky is not yet dawn; when the golden rooster crows, it is the beginning of the fifth watch. Question: When Danxia (Danxia, name of a Zen master) visits a layman (Jushi, a Buddhist practitioner at home), what if the woman is not carrying a basket? The Master said: You also need to come here for a turn. Question: What is the Luoshan realm? The Master said: Bubu (Bu Shui) is a thousand xun deep.

Zen Master Changbao of Yunmen in Shaozhou (Shaozhou Yunmen Changbao Chanshi)

Ascending the hall to preach: The Supreme Path (Zhidao, the highest path) is not difficult, only disliking discrimination (Jianze, selection, distinction). Are there still people who discriminate? At that time, a monk asked: In the ten directions of the land, there is only the One Vehicle Dharma (Yishengfa, the only Buddha-dharma that can liberate all beings), what is the One Vehicle Dharma? The Master said: The sun and moon are clear. Said: The student (Xueren, a Buddhist student) does not understand. The Master said: The clear breeze fills the road.

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郢州林溪竟脫禪師

僧問。如何是法身。師曰。四海五湖賓。曰如何是透法身句。師曰。明眼人笑汝。問如何是本來人。師曰。風吹滿面塵。問牛頭未見四祖時如何。師曰。富貴多賓客。曰見后如何。師曰。貧窮絕往還。問如何是佛。師曰。十字路頭。曰如何是法。師曰。三家村裡。曰佛之與法。是一是二。師曰。露柱渡三江。猶懷感恨長。問如何是無縫塔。師曰。復州城。曰如何是塔中人。師曰。龍興寺。

韶州廣悟禪師

僧問。如何是和尚為人一句。師曰。因風吹火。

廣州華嚴慧禪師

僧問。承古有言。妄心無處即菩提。正當妄時。還有菩提也無。師曰。來音已照。曰不會。師曰。妄心無處即菩提。

韶州長樂山政禪師

僧問。祖師心印何人提掇。師曰。石人妙手在。曰學人還有分也無。師曰。木人整不齊。

英州觀音和尚

因穿井次。僧問。井深多少。師曰。沒汝鼻孔。問牛頭未見四祖時如何。師曰。英州觀音。曰見后如何。師曰。英州觀音。問如何是觀音妙智力。師曰。風射破牕鳴。

韶州林泉和尚

僧問。如何是林泉主。師曰。巖下白石。曰如何是林泉家風。師曰。迎賓待客。問如何是道。師曰。迢迢。曰便恁么領會時

【現代漢語翻譯】現代漢語譯本 郢州林溪竟脫禪師

有僧人問：『什麼是法身？』禪師說：『四海五湖都是賓客。』僧人問：『什麼是透法身句？』禪師說：『明眼人會笑你。』問：『什麼是本來人？』禪師說：『風吹得滿臉是塵土。』問：『牛頭（Niutou，指牛頭宗）未見四祖（Sizu，指四祖道信）時如何？』禪師說：『富貴時賓客多。』問：『見后如何？』禪師說：『貧窮時斷絕往來。』問：『什麼是佛？』禪師說：『十字路口。』問：『什麼是法？』禪師說：『三家村裡。』問：『佛與法，是一還是二？』禪師說：『露柱（Luzhu，指木柱）渡三江，還懷著長久的感恨。』問：『什麼是無縫塔？』禪師說：『復州城。』問：『什麼是塔中人？』禪師說：『龍興寺。』

韶州廣悟禪師

有僧人問：『如何是和尚為人一句？』禪師說：『因風吹火。』

廣州華嚴慧禪師

有僧人問：『承古有言，妄心無處即菩提。正當妄時，還有菩提也無？』禪師說：『來意已照。』僧人說：『不會。』禪師說：『妄心無處即菩提。』

韶州長樂山政禪師

有僧人問：『祖師心印何人提掇？』禪師說：『石人的妙手在。』僧人問：『學人還有分也無？』禪師說：『木人整不齊。』

英州觀音和尚

（禪師）正在穿井時，有僧人問：『井深多少？』禪師說：『沒過你的鼻孔。』問：『牛頭未見四祖時如何？』禪師說：『英州觀音。』問：『見后如何？』禪師說：『英州觀音。』問：『如何是觀音妙智力？』禪師說：『風吹射破窗戶作響。』

韶州林泉和尚

有僧人問：『如何是林泉主？』禪師說：『巖下的白石。』問：『如何是林泉家風？』禪師說：『迎賓待客。』問：『如何是道？』禪師說：『迢迢（Tiaotiao，遙遠貌）。』僧人說：『便恁么領會時（便這樣領會的時候）？』

【English Translation】 English version Zen Master Jingtuo of Linxi, Yingzhou

A monk asked: 'What is the Dharmakaya (Dharmakaya, the body of the Dharma)?' The Master said: 'Guests from all over the four seas and five lakes.' The monk asked: 'What is a phrase that penetrates the Dharmakaya?' The Master said: 'A clear-eyed person laughs at you.' Asked: 'What is the original person?' The Master said: 'The wind blows dust all over the face.' Asked: 'What was it like when Niutou (Niutou, refers to the Niutou School) had not yet seen the Fourth Patriarch (Sizu, refers to the Fourth Patriarch Daoxin)?' The Master said: 'When rich and noble, there are many guests.' Asked: 'What is it like after seeing him?' The Master said: 'When poor, there is no more coming and going.' Asked: 'What is Buddha?' The Master said: 'A crossroads.' Asked: 'What is Dharma?' The Master said: 'In the village of three families.' Asked: 'Is Buddha and Dharma one or two?' The Master said: 'A pillar (Luzhu, refers to a wooden pillar) crosses the Three Rivers, still harboring long-lasting resentment.' Asked: 'What is a seamless pagoda?' The Master said: 'Fuzhou City.' Asked: 'Who is the person in the pagoda?' The Master said: 'Longxing Temple.'

Zen Master Guangwu of Shaozhou

A monk asked: 'What is a phrase for how the abbot treats people?' The Master said: 'Causing fire by wind.'

Zen Master Huayan Hui of Guangzhou

A monk asked: 'It is said of old, 'Deluded mind nowhere is Bodhi.' When one is deluded, is there still Bodhi?' The Master said: 'Your intention is already clear.' The monk said: 'I don't understand.' The Master said: 'Deluded mind nowhere is Bodhi.'

Zen Master Zheng of Changle Mountain, Shaozhou

A monk asked: 'Who picks up the Patriarch's mind-seal?' The Master said: 'The stone man's wonderful hands are there.' The monk asked: 'Does the student have a share?' The Master said: 'The wooden man cannot be straightened.'

Monk Guanyin of Yingzhou

While digging a well, a monk asked: 'How deep is the well?' The Master said: 'It doesn't reach your nostrils.' Asked: 'What was it like when Niutou had not yet seen the Fourth Patriarch?' The Master said: 'Guanyin of Yingzhou.' Asked: 'What is it like after seeing him?' The Master said: 'Guanyin of Yingzhou.' Asked: 'What is the wonderful wisdom and power of Guanyin?' The Master said: 'The wind shoots and breaks the window, making noise.'

Monk Linquan of Shaozhou

A monk asked: 'Who is the master of Linquan?' The Master said: 'The white stone under the cliff.' Asked: 'What is the family style of Linquan?' The Master said: 'Welcoming guests.' Asked: 'What is the Dao?' The Master said: 'Tiaotiao (Tiaotiao, meaning far away).' The monk said: 'When thus understanding (When understanding in this way)?'

如何。師曰。久久忘緣者。寧懷去住情。

韶州雲門煦禪師

僧問。如何是祖師西來意。師曰。即今是甚麼意。僧曰。恰是。師便喝。

瑞州黃檗法濟禪師

僧問。如何是和尚家風。師曰。與天下人作榜樣。問如何是佛。師曰。眉粗眼大。上堂。良久曰。若識得黃檗帳子。平生行腳事畢。珍重。

信州康國耀禪師

僧問。文殊與維摩對談何事。師曰。汝向髑髏後會始得。曰古人道。髑髏里薦取。又如何。師曰。汝還薦得么。曰恁么則。遠人得遇于師去也。師曰。莫謾語。

潭州谷山豐禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。雪嶺梅花綻。云洞老僧驚。上堂。駿馬機前異。遊人肘后懸。既參云外客。試為老僧看。時有僧。才出。師便打曰。何不早出頭來。便下座。

穎州羅漢匡果禪師

僧問。如何是吹毛劍。師曰。了。問和尚百年後。忽有人問向甚麼處去。如何酬對。師曰。久后遇作家。分明舉似。曰誰是知音者。師曰。知音者即不恁么問。問鑿壁偷光時如何。師曰。錯。曰爭奈苦志專心。師曰。錯錯。

鼎州滄溪璘禪師

僧問。是法住法位。世間相常住。雲門和尚向甚麼處去也。師曰。見么。曰錯。師曰。錯錯。問如何是西來意。

【現代漢語翻譯】現代漢語譯本問：如何是道？（如何是「道」的真諦？）師父說：長久地遺忘塵緣的人，又怎會執著于來來去去的情感呢？韶州雲門煦禪師（Yunmen Xu Chanshi of Shaozhou）：僧人問：什麼是祖師西來意？（Bodhidharma，達摩祖師，從西方來到中國的真正意圖是什麼？）師父說：當下你認為是什麼意？僧人說：恰好就是這樣。師父隨即呵斥。瑞州黃檗法濟禪師（Huangbo Faji Chanshi of Ruizhou）：僧人問：什麼是和尚的家風？（您寺院的修行風格是什麼？）師父說：為天下人做榜樣。問：什麼是佛？（什麼是「佛」的真諦？）師父說：眉毛粗，眼睛大。上堂說法，良久后說：如果認識得黃檗的帳子，平生行腳參學的事就完畢了。珍重。信州康國耀禪師（Kangguo Yao Chanshi of Xinzhou）：僧人問：文殊（Manjusri，文殊菩薩）與維摩（Vimalakirti，維摩詰）對談什麼事？師父說：你向髑髏（skull，頭骨）后體會才能明白。僧人說：古人說，在髑髏里薦取（領悟）。又如何？師父說：你還領悟得到嗎？僧人說：這樣說來，遠方的人有幸遇到師父了。師父說：不要說謊。潭州谷山豐禪師（Gushan Feng Chanshi of Tanzhou）：僧人問：師父唱的是誰家的曲調？宗風傳承自誰？師父說：雪嶺梅花綻放，云洞老僧驚訝。上堂說法：駿馬在機前顯得奇異，遊人的目光懸在肘后。既然參拜了云外的來客，試著為老僧看看。當時有個僧人，剛走出來，師父就打他說：為什麼不早點出頭來！隨即下座。穎州羅漢匡果禪師（Luohan Kuangguo Chanshi of Yingzhou）：僧人問：什麼是吹毛劍？（比喻非常鋒利的劍）師父說：了（明白了）。問：和尚百年之後，如果有人問你去了哪裡，如何回答？師父說：以後遇到內行的人，分明地告訴他。問：誰是知音者？師父說：知音者就不會這樣問。問：鑿壁偷光時如何？（形容勤學苦讀）師父說：錯。問：即使我苦志專心呢？師父說：錯錯。鼎州滄溪璘禪師（Cangxi Lin Chanshi of Dingzhou）：僧人問：是法住法位，世間相常住（一切法安住于其自身的位置，世間萬象恒常不變），雲門和尚到哪裡去了？師父說：看見了嗎？僧人說：錯。師父說：錯錯。問：什麼是西來意？（Bodhidharma，達摩祖師，從西方來到中國的真正意圖是什麼？)

【English Translation】 English version Question: What is the Dao? (What is the true essence of 'Dao'?) The Master said: One who has long forgotten worldly attachments, how could they cling to the emotions of coming and going? Yunmen Xu Chanshi of Shaozhou: A monk asked: What is the meaning of the Patriarch's coming from the West? (What was Bodhidharma's, the first patriarch's, true intention in coming to China from the West?) The Master said: What do you consider it to be right now? The monk said: It is exactly that. The Master immediately shouted. Huangbo Faji Chanshi of Ruizhou: A monk asked: What is the style of the Abbot's household? (What is the style of practice in your monastery?) The Master said: To be a model for all people. Question: What is Buddha? (What is the true essence of 'Buddha'?) The Master said: Thick eyebrows and large eyes. Ascending the Dharma hall, after a long pause, he said: If you recognize Huangbo's curtain, your lifelong pilgrimage is complete. Treasure this. Kangguo Yao Chanshi of Xinzhou: A monk asked: What were Manjusri and Vimalakirti discussing? The Master said: You will understand after you realize it behind the skull. The monk said: The ancients said, 'Grasp it within the skull.' What about that? The Master said: Can you grasp it? The monk said: In that case, a person from afar is fortunate to meet the Master. The Master said: Don't lie. Gushan Feng Chanshi of Tanzhou: A monk asked: Whose tune does the Master sing? Whose lineage does the Dharma style inherit? The Master said: Plum blossoms bloom on the snowy mountain, an old monk in the cloud cave is astonished. Ascending the Dharma hall: A fine horse appears extraordinary before the loom, a traveler's gaze hangs behind the elbow. Since you have visited the guest beyond the clouds, try to see for this old monk. At that moment, a monk just came out, and the Master struck him, saying: Why didn't you come forward sooner! Then he descended from his seat. Luohan Kuangguo Chanshi of Yingzhou: A monk asked: What is the hair-splitting sword? (A metaphor for an extremely sharp sword) The Master said: Understood. Question: After the Abbot passes away, if someone asks where he has gone, how should I answer? The Master said: Later, when you meet an expert, tell him clearly. Question: Who is the one who understands? The Master said: The one who understands would not ask such a question. Question: What about when one steals light by drilling a hole in the wall? (Describing diligent study) The Master said: Wrong. Question: Even if I am diligently focused? The Master said: Wrong, wrong. Cangxi Lin Chanshi of Dingzhou: A monk asked: 'The Dharma abides in its position, the characteristics of the world are constant' (All dharmas abide in their own positions, and the phenomena of the world are eternally unchanging), where has Yunmen gone? The Master said: Do you see it? The monk said: Wrong. The Master said: Wrong, wrong. Question: What is the meaning of coming from the West? (What was Bodhidharma's, the first patriarch's, true intention in coming to China from the West?)

師曰。不錯。師因事示頌曰。天地之前徑。時人莫強移。箇中生解會。眉上更安眉。

瑞州洞山清稟禪師

泉州李氏子。參雲門。門問。今日離甚處。曰慧林。門舉拄杖曰。慧林大師恁么去。汝見么。曰深領此問。門顧左右微笑而已。師自此入室印悟。金陵主。請居光睦。未幾命入澄心堂。集諸方語要。經十稔。迎住洞山。開堂日。維那白槌曰。法筵龍象眾。當觀第一義。師曰。好個訊息。祇恐錯會。時有僧問。雲門一曲師親唱。今日新豐事若何。師曰。也要道卻。

蘄州北禪悟通寂禪師

上堂。拈拄杖曰。過去。未來。現在。三世諸佛。微塵菩薩。一時在拄杖頭上。轉大法輪。盡向諸人鼻孔里過。還見么。若見。與我拈將來。若不見。大似立地死漢。良久曰。風恬浪靜。不如歸堂。問僧。甚處來。曰黃州。師曰。夏在甚處。曰資福。師曰。福將何資。曰兩重公案。師曰。爭奈在北禪手裡。曰在手裡即收取。師便打。僧不甘。師隨後趁出。問如何是佛。師曰。對面千里。

廬州南天王永平禪師

僧問。如何是西來意。師曰。不撒沙。問如何是南天王境。師曰。一任觀看。曰如何是境中人。師曰。且領前話。問久戰沙場。為甚麼功名不就。師曰。祇為眠雪臥霜深。曰恁么則罷息干

【現代漢語翻譯】現代漢語譯本：師父說：『不錯。』師父因為某件事開示一首偈頌說：『在天地形成之前就存在這條道路，現在的人不要勉強改變它。如果能在此中產生理解和領會，就像在眉毛上又安上眉毛一樣多餘。』

瑞州洞山清稟禪師

泉州李氏之子。參訪雲門禪師。雲門禪師問：『你今天從哪裡來？』（甚處：哪裡）他回答說：『慧林。』雲門禪師舉起拄杖說：『慧林大師是這樣去的嗎？你看見了嗎？』（恁么去：這樣去）他說：『我深刻領會了這個提問。』雲門禪師看看左右，微笑而已。這位禪師從此進入內室，印證領悟。金陵的主事者，請他住在光睦寺。不久，皇帝命令他進入澄心堂，收集各方重要的語錄，經過十年。迎接他住持洞山寺。開堂那天，維那（寺院中負責維持秩序的僧人）敲槌說：『法筵龍象眾，當觀第一義。』（法筵：佛法講座，龍象：比喻有能力的人，第一義：最高的真理）禪師說：『這是個好訊息，只怕你們錯會了。』當時有僧人問：『雲門禪師的曲子您親自唱，今天新豐的事情怎麼樣了？』禪師說：『也要說出來才行。』

蘄州北禪悟通寂禪師

禪師上堂，拿起拄杖說：『過去、未來、現在，三世諸佛（過去、現在、未來一切諸佛），無數菩薩，一時都在拄杖頭上，轉大法輪（傳播佛法），全都從你們的鼻孔里經過。你們看見了嗎？如果看見了，就給我拿過來。如果沒看見，就像一個站著死的漢子。』良久，禪師說：『風平浪靜，不如回禪堂去吧。』問僧人：『從哪裡來？』他說：『黃州。』禪師說：『夏天在哪裡？』他說：『資福寺。』禪師說：『資福寺用什麼來資助？』他說：『兩重公案。』禪師說：『爭奈（怎奈）在北禪手裡。』他說：『在手裡就收取。』禪師便打他。僧人不服氣，禪師隨後追趕出去。問：『如何是佛？』禪師說：『對面千里。』

廬州南天王永平禪師

僧人問：『如何是西來意？』（西來意：達摩祖師從西方來到中國的目的，指禪宗的根本宗旨）禪師說：『不撒沙。』問：『如何是南天王境？』禪師說：『一任觀看。』（一任：任憑）問：『如何是境中人？』禪師說：『且領前話。』（且：暫且）問：『久戰沙場，為什麼功名不就？』禪師說：『只為眠雪臥霜深。』（眠雪臥霜：形容經歷艱辛）問：『這樣說來，就罷休干休了嗎？』

【English Translation】 English version: The Master said, 'Correct.' The Master then gave a verse based on an event, saying: 'Before heaven and earth existed, there was a path; people today should not forcibly alter it. If understanding and comprehension arise within this, it's like adding eyebrows on top of eyebrows, superfluous.'

Zen Master Qingbing of Dongshan in Ruizhou

A son of the Li family from Quanzhou. He visited Yunmen. Yunmen asked, 'Where did you leave from today?' He replied, 'Huilin.' Yunmen raised his staff and said, 'Did Great Master Huilin go that way? Did you see it?' He said, 'I deeply understand this question.' Yunmen looked to his left and right and smiled. From then on, this Zen Master entered the inner chamber and confirmed his enlightenment. The administrator of Jinling invited him to reside at Guangmu Temple. Before long, the emperor ordered him to enter the Chengxin Hall, collecting important sayings from various places for ten years. He was welcomed to reside at Dongshan Temple. On the day of the opening ceremony, the director (the monk in charge of maintaining order in the monastery) struck the gavel and said, 'At the Dharma assembly, the dragon and elephant assembly, one should contemplate the First Principle.' (Dharma assembly: Buddhist lecture, dragon and elephant: metaphor for capable people, First Principle: the highest truth) The Master said, 'This is good news, but I fear you will misunderstand it.' At that time, a monk asked, 'You personally sing Yunmen's tune, what about the affairs of Xinfeng today?' The Master said, 'It must also be spoken out.'

Zen Master Wutong of Beichan in Qizhou

The Master ascended the Dharma hall, picked up his staff, and said, 'Past, future, and present, the Buddhas of the three times (all Buddhas of the past, present, and future), countless Bodhisattvas, are all on the head of this staff at this moment, turning the great Dharma wheel (spreading the Dharma), all passing through your nostrils. Do you see it? If you see it, then bring it to me. If you don't see it, you are like a standing dead man.' After a long pause, the Master said, 'The wind is calm and the waves are still, it's better to return to the meditation hall.' He asked a monk, 'Where do you come from?' He said, 'Huangzhou.' The Master said, 'Where were you in the summer?' He said, 'Zifu Temple.' The Master said, 'What does Zifu Temple use to support itself?' He said, 'Two layers of public cases.' The Master said, 'What to do, it's in the hands of Beichan.' He said, 'If it's in your hands, then take it.' The Master then struck him. The monk was not convinced, and the Master chased him out. He asked, 'What is Buddha?' The Master said, 'A thousand miles across.'

Zen Master Yongping of Nantianwang in Luzhou

A monk asked, 'What is the meaning of the Westward Journey?' (Meaning of the Westward Journey: Bodhidharma's purpose in coming to China from the West, referring to the fundamental purpose of Zen Buddhism) The Master said, 'Do not scatter sand.' He asked, 'What is the realm of Nantianwang?' The Master said, 'Look as you please.' (As you please: at will) He asked, 'What is the person within the realm?' The Master said, 'First understand the previous words.' (First: for the time being) He asked, 'Having fought on the battlefield for a long time, why has fame not been achieved?' The Master said, 'Only because of sleeping in snow and lying in frost.' (Sleeping in snow and lying in frost: describing experiencing hardship) He asked, 'In that case, should we give up?'

戈。束手歸朝去也。師曰。指揮使未到你在。

湖南永安朗禪師

僧問。如何是洞陽家風。師曰。入門便見。曰如何是入門便見。師曰。客是主人相師。問如何是至極之談。師曰。愛別離苦。

湖南湘潭明照禪師

僧問。如何是湘潭境。師曰。山連大岳。水接瀟湘。曰如何是境中人。師曰。便合知時。問如何是佛法大意。師曰。百惑謾勞神。

西川青城大面山乘禪師

僧問。如何是相輪峰。師曰。直聳煙嵐際。曰向上事如何。師曰。入地三尺五。問如何是佛法大意。師曰。興義門前鼕鼕鼓。曰學人不會。師曰。朝打三千。暮打八百。

興元府普通封禪師

僧問。今日一會何似靈山。師曰。震動乾坤。問如何是普通境。師曰。庭前有竹三冬秀。戶內無燈午夜明。

韶州燈峰凈源真禪師

上堂。古人道。山河大地普真如。大眾若得真如。即隱卻山河大地。若不得。即違古人至言。眾中道得者。出來道看。若道不得。不如各自歸堂。珍重。僧問。達磨未來時如何。師曰。三家村裡兩兩三三。曰來后如何。師曰。千斜不如一直。問諸法寂滅相即不問。如何是世間相。師曰。真不掩假。問如何是和尚為人一句。師曰。不著力。

韶州大梵圓禪師

因

【現代漢語翻譯】現代漢語譯本：僧人：戈（ge，一種兵器）。禪師：束手就擒，回去覆命吧。禪師說：指揮使還沒到，你就在這裡了。

湖南永安朗禪師

僧人問：如何是洞陽（Dongyang）的家風？禪師說：入門便見。僧人問：如何是入門便見？禪師說：客人是主人的老師。僧人問：如何是至極之談？禪師說：愛別離苦。

湖南湘潭明照禪師

僧人問：如何是湘潭（Xiangtan）的境界？禪師說：山連線著大岳（Dayue），水連線著瀟湘（Xiaoxiang）。僧人問：如何是境中人？禪師說：便應該知道時機。僧人問：如何是佛法大意？禪師說：百般迷惑徒勞傷神。

西川青城大面山乘禪師

僧人問：如何是相輪峰（Xianglun Peak）？禪師說：直聳入雲霧之中。僧人問：向上之事如何？禪師說：深入地下三尺五寸。僧人問：如何是佛法大意？禪師說：興義門（Xingyi Gate）前咚咚地敲鼓。僧人問：學人不會。禪師說：早上打三千下，晚上打八百下。

興元府普通封禪師

僧人問：今日的集會和靈山（Lingshan）相比如何？禪師說：震動天地。僧人問：如何是普通（Putong）的境界？禪師說：庭前的竹子在寒冬也茂盛，屋內沒有燈在午夜也明亮。

韶州燈峰凈源真禪師

禪師上堂開示：古人說，山河大地都是普遍的真如（Tathata）。大眾如果證得了真如，就應該隱去山河大地；如果不能證得，就違背了古人的至理名言。大眾中有人能說得出來的，出來說說看。如果說不出來，不如各自回禪堂去。珍重。僧人問：達磨（Bodhidharma）未來之時如何？禪師說：三家村裡兩兩三三。僧人問：來之後如何？禪師說：千斜不如一直。僧人問：諸法寂滅相即不問，如何是世間相？禪師說：真不掩蓋假。僧人問：如何是和尚為人的一句話？禪師說：不著力。

韶州大梵圓禪師

因（以下內容不完整）

【English Translation】 English version: Monk: Ge (a type of weapon). Zen Master: Surrender and go back to report. The Zen Master said: The commander hasn't arrived yet, and you're already here.

Zen Master Lang of Yong'an, Hunan

Monk asked: What is the family style of Dongyang? Zen Master said: You see it as soon as you enter the door. Monk asked: What is 'you see it as soon as you enter the door'? Zen Master said: The guest is the teacher of the host. Monk asked: What is the ultimate talk? Zen Master said: The suffering of love and separation.

Zen Master Mingzhao of Xiangtan, Hunan

Monk asked: What is the realm of Xiangtan? Zen Master said: The mountains are connected to Dayue, and the water is connected to Xiaoxiang. Monk asked: What is a person in that realm? Zen Master said: One should know the timing. Monk asked: What is the great meaning of the Buddha-dharma? Zen Master said: A hundred confusions are a waste of energy.

Zen Master Cheng of Damian Mountain, Qingcheng, Xichuan

Monk asked: What is Xianglun Peak? Zen Master said: It rises straight into the misty clouds. Monk asked: What about the matter of upward progress? Zen Master said: Three feet five inches into the ground. Monk asked: What is the great meaning of the Buddha-dharma? Zen Master said: The drums beat loudly in front of Xingyi Gate. Monk asked: The student does not understand. Zen Master said: Beat it three thousand times in the morning and eight hundred times in the evening.

Zen Master Feng of Putong, Xingyuan Prefecture

Monk asked: How does today's gathering compare to Lingshan? Zen Master said: It shakes the universe. Monk asked: What is the realm of Putong? Zen Master said: The bamboo in front of the courtyard is lush even in winter, and there is no lamp inside the house, yet it is bright at midnight.

Zen Master Zhen of Dengfeng Jingyuan, Shaozhou

The Zen Master ascended the platform and gave a Dharma talk: The ancients said, 'Mountains, rivers, and the great earth are all universal Tathata.' If the assembly attains Tathata, then they should conceal the mountains, rivers, and great earth; if they cannot attain it, then they violate the ultimate words of the ancients. If anyone in the assembly can speak of it, come out and speak. If you cannot speak of it, it is better to return to your meditation hall. Treasure this. Monk asked: What was it like before Bodhidharma came? Zen Master said: Two or three in the village of three families. Monk asked: What is it like after he came? Zen Master said: A thousand slants are not as good as one straight. Monk asked: I will not ask about the characteristic of all dharmas being quiescent and extinct; what is the characteristic of the world? Zen Master said: Truth does not conceal falsehood. Monk asked: What is the Zen Master's one phrase for the sake of others? Zen Master said: Without effort.

Zen Master Yuan of Dafan, Shaozhou

Because (the following content is incomplete)

見聖僧乃問僧。此個聖僧年多少。僧曰。恰共和尚同年。師喝曰。這竭斗不易道得。

澧州藥山圓光禪師

僧問。藥嶠燈聯。師當第幾。師曰。相逢盡道休官去。林下何曾見一人。問水陸不涉者。師還接否。師曰。蘇嚕囌嚕。師問新到。南來北來。曰北來。師曰。不落言詮。速道速道。曰某甲是福建道人。善會鄉談。師曰。參眾去。僧曰。灼然。師曰。更𨁝跳。便打。問如何是祖師西來意。師曰。道甚麼。

信州鵝湖云震禪師

僧問。如何是佛。師曰。阇黎不是。問僧。近離甚處。曰兩浙。師曰。還將得吹毛劍來否。僧展兩手。師曰。將謂是個爛柯仙。元來卻是樗蒲漢。問如何是鵝湖家風。師曰。客是主人相師。曰恁么則謝師周旋去也。師曰。難下陳蕃之榻。

廬山開先清耀禪師

僧問。如何是燈燈不絕。師曰。青楊翻遞植。曰學人不會。師曰。無根樹下唱虛名。問披雲一句師親唱。長慶今朝事若何。師曰。家家觀世音。問如何是披雲境。師曰。一瓶淥水安牕下。便當生涯度幾秋。曰如何是長慶境。師曰。堂里老僧頭雪白。曰二境同歸。應當別理。師曰。在處得人疑。問古澗寒泉誰人能到。師曰。干。曰恁么則到也。師曰。深多少。

襄州奉國清海禪師

僧問。青

【現代漢語翻譯】現代漢語譯本（僧人）見到聖僧，於是問道：『這位聖僧年紀多大了？』僧人回答：『恰好和和尚您同年。』禪師呵斥道：『這（指聖僧的年齡）很難說得清楚。』

澧州藥山圓光禪師

僧人問：『藥嶠（地名）燈聯（指禪宗公案）。禪師您排在第幾位？』禪師說：『相逢時都說要辭官歸隱，山林之下何曾見過一個人？』問：『水陸（指水陸法會，一種佛教儀式）不涉及的人，禪師您還接引嗎？』禪師說：『蘇嚕囌嚕（擬聲詞，表示不理睬）。』禪師問新來的僧人：『從南方來還是北方來？』回答說：『從北方來。』禪師說：『不落入言語的詮釋，快說快說！』（僧人）說：『我某甲是福建道人，擅長說鄉談。』禪師說：『到參禪的隊伍中去吧。』僧人說：『確實如此。』禪師說：『更加跳脫一點！』便打了他。問：『如何是祖師西來意（指禪宗的宗旨）？』禪師說：『說什麼？』

信州鵝湖云震禪師

僧人問：『如何是佛？』禪師說：『阇黎（梵語，意為弟子）你不是。』問僧人：『最近從哪裡來？』回答說：『兩浙（指浙江一帶）。』禪師說：『還帶著吹毛劍（比喻鋒利的智慧）來嗎？』僧人展開雙手。禪師說：『還以為是個爛柯仙（指晉朝王質遇仙的故事），原來卻是樗蒲漢（指沉迷賭博的人）。』問：『如何是鵝湖（地名）家風？』禪師說：『客人是主人的老師。』（僧人）說：『既然這樣，那麼我謝過禪師的周旋了。』禪師說：『難以放下陳蕃（東漢名士）的床榻（指不輕易接納客人）。』

廬山開先清耀禪師

僧人問：『如何是燈燈不絕？』禪師說：『青楊樹翻過來倒過去地種植。』（僧人）說：『學人不會。』禪師說：『在無根樹下唱虛名。』問：『披雲（指披雲禪師）一句禪語是禪師您親自唱的，長慶（指長慶慧棱禪師）今天的事情怎麼樣了？』禪師說：『家家觀世音（指觀世音菩薩廣為人知）。』問：『如何是披雲（指披雲禪師）的境界？』禪師說：『一瓶綠水安放在窗下，便以此度過多少個秋天。』（僧人）說：『如何是長慶（指長慶慧棱禪師）的境界？』禪師說：『堂里的老僧頭髮雪白。』（僧人）說：『兩種境界最終歸於一致，應當有特別的道理。』禪師說：『到處都讓人懷疑。』問：『古老的山澗寒冷的泉水誰人能夠到達？』禪師說：『干。』（僧人）說：『既然這樣，那麼就到達了。』禪師說：『有多深？』

襄州奉國清海禪師

僧人問：『青（指青色）』

【English Translation】 English version Upon seeing the venerable monk, (a monk) asked: 'How old is this venerable monk?' The monk replied: 'Exactly the same age as you, Reverend.' The Zen master scolded: 'This (referring to the venerable monk's age) is not easy to say clearly.'

Zen Master Yuangguang of Yaoshan in Lizhou

A monk asked: 'In the lamp association of Yaoqiao (place name) (referring to Zen koans), where does the Master rank?' The Zen master said: 'When we meet, everyone says they are retiring from officialdom, but have you ever seen a single person in the mountains?' Asked: 'Those who are not involved in water and land (referring to the Water and Land Dharma Assembly, a Buddhist ritual), does the Master still receive them?' The Zen master said: 'Sulu sulu (onomatopoeia, indicating ignoring).' The Zen master asked the newly arrived monk: 'Coming from the South or coming from the North?' Replied: 'Coming from the North.' The Zen master said: 'Not falling into verbal interpretation, speak quickly, speak quickly!' (The monk) said: 'I, Moujia, am a Daoist from Fujian, good at speaking the local dialect.' The Zen master said: 'Go to the Zen meditation group.' The monk said: 'Indeed.' The Zen master said: 'Be more lively!' and then hit him. Asked: 'What is the meaning of the Patriarch's coming from the West (referring to the purpose of Zen Buddhism)?' The Zen master said: 'What are you saying?'

Zen Master Yunzhen of Ehu in Xinzhou

A monk asked: 'What is Buddha?' The Zen master said: 'You, Jialuo (Sanskrit, meaning disciple), are not.' Asked a monk: 'Where did you come from recently?' Replied: 'Liangzhe (referring to the Zhejiang area).' The Zen master said: 'Did you bring the hair-splitting sword (metaphor for sharp wisdom) with you?' The monk spread out his hands. The Zen master said: 'I thought you were a Rotten Ke Immortal (referring to the story of Wang Zhi meeting an immortal in the Jin Dynasty), but you are actually a Chupu Han (referring to someone addicted to gambling).' Asked: 'What is the family style of Ehu (place name)?' The Zen master said: 'The guest is the master's teacher.' (The monk) said: 'In that case, I thank the Master for your consideration.' The Zen master said: 'It is difficult to lower Chen Fan's (famous scholar of the Eastern Han Dynasty) couch (referring to not easily accepting guests).'

Zen Master Qingyao of Kaixian in Lushan

A monk asked: 'What is the meaning of the lamps continuing without end?' The Zen master said: 'Green poplar trees are planted upside down.' (The monk) said: 'This student does not understand.' The Zen master said: 'Singing empty names under a rootless tree.' Asked: 'The Zen saying of Piyun (referring to Zen Master Piyun) was personally sung by the Master, how are things today with Changqing (referring to Zen Master Huiling of Changqing)?' The Zen master said: 'Every family has Guanshiyin (referring to the widespread knowledge of Guanshiyin Bodhisattva).' Asked: 'What is the realm of Piyun (referring to Zen Master Piyun)?' The Zen master said: 'A bottle of green water is placed under the window, and one spends many autumns with it.' (The monk) said: 'What is the realm of Changqing (referring to Zen Master Huiling of Changqing)?' The Zen master said: 'The old monk in the hall has snow-white hair.' (The monk) said: 'The two realms ultimately converge, there should be a special principle.' The Zen master said: 'Everywhere people are suspicious.' Asked: 'Who can reach the cold spring in the ancient mountain stream?' The Zen master said: 'Dry.' (The monk) said: 'In that case, it has been reached.' The Zen master said: 'How deep?'

Zen Master Qinghai of Fengguo in Xiangzhou

A monk asked: 'Green (referring to the color green)'

青翠竹。儘是真如。如何是真如。師曰。點鐵成金客。聞名不見形。曰恁么則禮謝去也。師曰。昔時妄想。至今猶存。問承古有云。見月休觀指。歸家罷問程。如何是家。師曰。試舉話頭看。問放過即東道西說。不放過怎生道。師曰。二年同一春。

韶州慈光禪師

僧問。即心即佛。誘誨之言。不涉前蹤。如何指教。師曰。東西且置。南北事作么生。曰恁么則學人罔測去也。師曰。龍頭蛇尾。

韶州雙峰慧真禪師

僧問。如何是和尚非時為人一句。師曰。吃棒得也未。僧禮拜。師便打。

潭州保安師密禪師

僧問。輥芥投針時如何。師曰。落在甚麼處。(梁山云。落在汝眼裡)問不犯詞鋒時如何。師曰。天臺南嶽。曰便恁么去時如何。師曰。江西湖南。

韶州雲門法球禪師

僧問。如何是西來大道。師曰。當時妄想。至今不絕。問如何是雲門劍。師曰。長空不匣鋒铓色。曰用者又如何。師曰。四海唯清日月明。問如何是道。師曰。頭上腳下。曰如何是道中人。師曰。一任東西。問如何是隨色摩尼珠。師曰。色即不無。作么生是珠。曰學人不會。特伸請益。師曰。云有出山勢。水無投澗聲。問牛頭未見四祖時如何。師曰。香風吹萎花。曰見后如何。師曰。更雨新好者

【現代漢語翻譯】現代漢語譯本：青翠的竹子，完全是真如（Tathata，事物的真實本性）。

有人問：『如何是真如？』

禪師說：『是點鐵成金的術士，聞其名卻不見其形。』

那人說：『既然這樣，我就禮拜告退了。』

禪師說：『過去的妄想，至今仍然存在。』

有人問：『承蒙古人有言，見月亮就不要看手指，回到家就停止問路程。如何是家？』

禪師說：『你試著舉個話頭來看看。』

有人問：『放過就東拉西扯地說，不放過又該怎麼說？』

禪師說：『二年都是同一個春天。』

韶州慈光禪師

有僧人問：『即心即佛，是誘導開示的言語，不涉及以前的軌跡，如何指教？』

禪師說：『東西暫且放下，南北的事情又該如何？』

那人說：『既然這樣，學生我就無法測度了。』

禪師說：『龍頭蛇尾。』

韶州雙峰慧真禪師

有僧人問：『如何是和尚不按常理為人說的一句話？』

禪師說：『捱打了嗎？』

僧人禮拜，禪師就打了他。

潭州保安師密禪師

有僧人問：『滾動芥子投入針孔的時候如何？』

禪師說：『落在什麼地方？』（梁山說：『落在你的眼裡。』）

有人問：『不觸犯言語鋒芒的時候如何？』

禪師說：『天臺山和南嶽山。』

那人說：『如果就這樣離去又如何？』

禪師說：『江西和湖南。』

韶州雲門法球禪師

有僧人問：『如何是西來大道？』

禪師說：『當時的妄想，至今沒有斷絕。』

有人問：『如何是雲門劍？』

禪師說：『長空之中不收藏鋒利的劍刃。』

那人說：『使用者又如何？』

禪師說：『四海之內唯有日月光明。』

有人問：『如何是道？』

禪師說：『頭上腳下。』

那人說：『如何是道中人？』

禪師說：『任憑他東西。』

有人問：『如何是隨色的摩尼珠（Mani jewel，能隨環境改變顏色的寶珠）？』

禪師說：『顏色並非沒有，那麼什麼是珠子？』

那人說：『學生不明白，特來請教。』

禪師說：『云有出山的姿態，水沒有投入山澗的聲音。』

有人問：『牛頭（Niutou，指牛頭宗）未見四祖（Fourth Patriarch，指道信）時如何？』

禪師說：『香風吹落了枯萎的花。』

那人說：『見后如何？』

禪師說：『又下了雨滋潤了新生的花朵。』

【English Translation】 English version: Green bamboo. All is Tathata (the true nature of things).

Someone asked: 'What is Tathata?'

The Master said: 'It is the alchemist who turns iron into gold, known by name but unseen in form.'

The person said: 'If that's the case, then I will bow and take my leave.'

The Master said: 'Past delusions still exist today.'

Someone asked: 'It is said that the ancients advised, 'When you see the moon, don't look at the finger; when you return home, stop asking about the journey.' What is home?'

The Master said: 'Try to bring up a topic and let's see.'

Someone asked: 'If released, one speaks ramblingly; if not released, how should one speak?'

The Master said: 'Two years are the same spring.'

Chan Master Ciguang of Shaozhou

A monk asked: 'The saying 'Mind is Buddha' is a teaching of guidance and enlightenment, not involving previous traces. How should I be instructed?'

The Master said: 'Put aside east and west for now; what about the matter of north and south?'

The person said: 'If that's the case, then I, the student, cannot fathom it.'

The Master said: 'A dragon's head and a snake's tail.'

Chan Master Huizhen of Shuangfeng in Shaozhou

A monk asked: 'What is the Master's unconventional saying for people?'

The Master said: 'Have you been beaten yet?'

The monk bowed, and the Master struck him.

Chan Master Shimi of Bao'an in Tanzhou

A monk asked: 'What is it like when rolling a mustard seed into the eye of a needle?'

The Master said: 'Where does it fall?' (Liangshan said: 'It falls into your eye.')

Someone asked: 'What is it like when not offending with verbal sharpness?'

The Master said: 'Mount Tiantai and Mount Nan Yue.'

The person said: 'If I leave like this, then what?'

The Master said: 'Jiangxi and Hunan.'

Chan Master Faqiu of Yunmen in Shaozhou

A monk asked: 'What is the Great Way that came from the West?'

The Master said: 'The delusions of that time have not ceased even now.'

Someone asked: 'What is the Yunmen Sword?'

The Master said: 'In the vast sky, the sharp blade is not kept in its sheath.'

The person said: 'What about the one who uses it?'

The Master said: 'Within the four seas, only the sun and moon are clear and bright.'

Someone asked: 'What is the Dao (the Way)?'

The Master said: 'Above the head and below the feet.'

The person said: 'What is a person of the Dao?'

The Master said: 'Let him go east or west as he pleases.'

Someone asked: 'What is the Mani jewel (a jewel that changes color according to its environment)?'

The Master said: 'Color is not absent, so what is the jewel?'

The person said: 'This student does not understand and specially asks for instruction.'

The Master said: 'The clouds have the appearance of leaving the mountain, and the water has no sound of plunging into the ravine.'

Someone asked: 'What was it like when Niutou (the Niutou School) had not yet seen the Fourth Patriarch (Daoxin)?'

The Master said: 'The fragrant wind blew away the withered flowers.'

The person said: 'What was it like after seeing him?'

The Master said: 'Then rain fell and nourished the newly grown flowers.'

。

韶州佛陀山遠禪師

僧問。如何是佛。師曰。銅頭鐵額。曰意旨如何。師曰。簸土飏塵。

連州慈雲山深禪師

僧問。寶鏡當軒時如何。師曰。天地皆失色。問如何是教外別傳一句。師曰。扣牙恐驚齒。

廬山化城鑒禪師

僧問。如何是和尚正法眼。師曰。新羅人迷路。上堂。十方薄伽梵。一路涅槃門。諸禪德且作么生是涅槃門。莫是山僧這裡聚會少時。便為涅槃門么。莫錯會好。諸禪德總不恁么會。莫別有商量底么。山僧這裡。早是事不獲已。向諸人恁么道。已是相鈍置了也。更擬踏步向前。有何所益。諸禪德。但自無事。自然安樂。任運天真。隨緣自在。莫用巡他門戶。求覓解會。記憶在心。被他繫縛。不得自在。便被生死之所拘。何時得出頭。可惜光陰倏忽。便是來生。速須努力。時有僧問。生死到來如何免得。師曰。柴鳴竹爆驚人耳。曰學人不會。請師直指。師曰。家犬聲獰夜不休。問如何是菩提路。師曰。月照舊房深。問如何是和尚家風。師曰。不欲說似人。曰為甚麼卻如此。師曰。家醜不外揚。問如何是和尚尋常為人底句。師曰。量才補職。曰恁么則學人無分也。師曰。心不負人。問佛法畢竟成得甚麼邊事。師曰。好個問頭。無人答得。曰和尚豈無方便。師曰

【現代漢語翻譯】現代漢語譯本：

韶州佛陀山遠禪師

有僧人問：『什麼是佛？』禪師說：『銅頭鐵額。』（形容佛像的莊嚴相貌）僧人問：『這句話的意旨是什麼？』禪師說：『簸土揚塵。』（比喻佛法無處不在，充滿世間）

連州慈雲山深禪師

有僧人問：『當寶鏡高懸的時候，會是怎樣的景象？』禪師說：『天地都為之失去顏色。』（比喻佛法的光明照耀一切）問：『什麼是教外別傳的一句？』禪師說：『扣牙恐怕驚動牙齒。』（比喻禪的真諦只能心領神會，難以言傳）

廬山化城鑒禪師

有僧人問：『什麼是和尚您的正法眼？』禪師說：『新羅人迷路。』（比喻在佛法中迷失方向）禪師上堂說法：『十方諸佛，都通過同一條道路進入涅槃之門。各位禪德，你們說什麼是涅槃之門呢？莫非是老僧我這裡聚會少了的時候，就成了涅槃之門了嗎？不要錯會了。各位禪德，你們總不會這樣理解吧？莫非還有別的商量嗎？老僧我這裡，已經是不得已而為之，才向你們這樣說。已經算是耽誤你們了。再想踏步向前，又有什麼益處呢？各位禪德，只要自己無事，自然安樂。順其自然，隨緣自在。不要到處巡訪門戶，尋求理解和領會。把這些都記在心裡，反而會被它們束縛，不得自在。便會被生死所拘禁，什麼時候才能出頭？可惜光陰飛逝，轉眼就是來生。要趕快努力啊。』當時有僧人問：『生死到來的時候，如何才能免除？』禪師說：『柴火燃燒，竹子爆裂的聲音，驚動人的耳朵。』僧人說：『學人不能領會，請禪師直接指點。』禪師說：『家裡的狗叫聲兇猛，夜晚不停。』問：『什麼是菩提之路？』禪師說：『月亮照著舊時的房屋，顯得更加幽深。』問：『什麼是和尚您的家風？』禪師說：『不願說給人聽。』問：『為什麼卻要這樣呢？』禪師說：『家醜不可外揚。』問：『什麼是和尚您尋常待人接物的語句？』禪師說：『量才補職。』僧人說：『這樣說來，學人就沒有份了。』禪師說：『心不虧欠於人。』問：『佛法最終能成就什麼事情？』禪師說：『好一個問題！沒有人能夠回答。』僧人說：『和尚難道沒有方便之法嗎？』禪師說……』

【English Translation】 English version:

Zen Master Yuan of F陀 Mountain, Shaozhou (韶州)

A monk asked: 'What is Buddha?' The Master said: 'Copper head and iron forehead.' (describing the solemn appearance of a Buddha statue) The monk asked: 'What is the meaning of this?' The Master said: 'Winnowing soil and scattering dust.' (metaphor for the omnipresence of the Buddha's teachings, filling the world)

Zen Master Shen of Ciyun (慈雲) Mountain, Lianzhou (連州)

A monk asked: 'What is it like when the precious mirror hangs high?' The Master said: 'Heaven and earth both lose their color.' (metaphor for the light of the Buddha's teachings illuminating everything) Asked: 'What is the one sentence transmitted separately outside the teachings?' The Master said: 'Knocking on the teeth, fearing to startle the teeth.' (metaphor for the truth of Zen, which can only be understood intuitively and is difficult to express in words)

Zen Master Jian of Huacheng (化城) Monastery, Lushan (廬山)

A monk asked: 'What is the abbot's true Dharma eye?' The Master said: 'A Silla (新羅) person loses their way.' (metaphor for losing one's way in the Buddha's teachings) The Master ascended the Dharma seat and said: 'The Buddhas of the ten directions all enter the gate of Nirvana through the same path. Virtuous Zen practitioners, what do you say is the gate of Nirvana? Could it be that when there are few gatherings here at this old monk's place, it becomes the gate of Nirvana? Don't misunderstand. Virtuous Zen practitioners, you wouldn't understand it that way, would you? Is there something else to discuss? Here at this old monk's place, it is already a last resort that I speak to you in this way. It is already delaying you. What benefit is there in trying to step forward further? Virtuous Zen practitioners, just be free from affairs, and naturally you will be at peace and happy. Let things be natural, be at ease with conditions. Don't go around visiting other people's gates, seeking understanding and comprehension. Remembering these things in your heart will only bind you and prevent you from being free. Then you will be bound by birth and death, and when will you be able to get out? It is a pity that time flies by, and in the blink of an eye, it will be the next life. You must quickly strive.' At that time, a monk asked: 'When birth and death arrive, how can one avoid them?' The Master said: 'The sound of firewood burning and bamboo exploding startles people's ears.' The monk said: 'This student does not understand, please give direct guidance.' The Master said: 'The dog's bark is fierce and does not stop at night.' Asked: 'What is the Bodhi path?' The Master said: 'The moon shines deeply on the old house.' Asked: 'What is the abbot's family style?' The Master said: 'I don't want to tell people.' Asked: 'Why is it like this?' The Master said: 'Family ugliness should not be aired.' Asked: 'What is the abbot's usual way of treating people?' The Master said: 'Appoint people according to their abilities.' The monk said: 'In that case, this student has no share.' The Master said: 'The heart does not fail people.' Asked: 'What ultimately can the Buddha-dharma accomplish?' The Master said: 'What a good question! No one can answer.' The monk said: 'Does the abbot not have expedient means?' The Master said...'

。云有出山勢。水無投澗聲。問如何是向上關棙子。師曰。㧞劍攪龍門。

廬山護國和尚

上堂。曰有解問話者么。出來對眾問看。時有僧出禮拜。師曰。來朝更獻楚王看。便歸方丈。上堂。實際理地。不受一塵。佛事門中。不捨一法。又曰。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。諸上座作么生理論。朝夕恁么上來。向諸上座。說個甚麼即得。若說三乘十二分教。自有座主律師。若說世諦因緣。又非僧家之所議。若論佛法。從上祖宗。多少佛法。可與評量。總不如是。須知各各當人分上事。作么生是諸上座分上事。知有底。對眾吐露個訊息。以表平生行腳。參善知識。具爍迦羅目。不被人謾。豈不快哉。還有么。良久云。若無人出頭。買賣不當價。徒勞更商量。珍重。僧問。佛未出世時如何。師曰。云遮海門樹。曰出世后如何。師曰。擘破鐵圍山。

廬州天王徽禪師

僧問。如何是一大藏教。師曰。高座不曾登。曰登后如何。師曰。三段不同。今當第一。向下文長。付在來日。東家籬。西家壁。自己分上。又作么生。僧無對。師便打。問如何是從天降下。師曰。風雨順時。曰。如何是從地涌出。師曰。稻麻竹葦。

廬州慶雲和尚

僧問。三乘十二分教即不問。如

何是直截根源。師曰。十進九退。曰如何即是。師曰。何日得休時。問一言道斷時如何。師曰。未是極則處。曰如何是極則處。師曰。冬后一陽生。問諸法實相義。和尚如何說。師曰。口掛東壁上。問佛令祖令今已委。向上機鋒事若何。師曰。令。曰學人不曉。如何指示。師曰。收。

岳州永福院朗禪師

問僧。汝是甚處人。曰荊南人。師曰。還過公安渡也無。曰過公安渡。師曰。汝何不判公驗。曰和尚何得特地。師曰。爭奈岳陽關頭何。僧無語。師便打。

郢州芭蕉山弘義禪師

僧問。如何是最初一句。師曰。舉起分明。曰如何受持。師曰。蘇嚕悉哩。問學人非時上來。乞師一接。師曰。汝是甚處人。曰河北人。師曰。不易過黃河。

郢州趙橫山和尚

僧問。十二時中。如何用心。師曰。長連床上吃粥吃飯。問如何是諸佛師。師曰。平地看高。

信州西禪欽禪師

僧問。如何是涵蓋乾坤句。師曰。天上有星皆拱北。曰如何是截斷眾流句。師曰。大地坦然平。曰如何是。隨波逐浪句。師曰。春生夏長。問古殿重興時如何。師曰。一回春到一回新。

廬州南天王海禪師

僧問。如何是一體真如。師曰。五郎手裡鐵彈子。問十度發言九度休時如何。師曰。

【現代漢語翻譯】現代漢語譯本問：什麼是直截了當的根源？師父說：十進九退。問：如何才是（直截了當的根源）？師父說：何時才能停止（追問）？問：一句話就斷絕（所有思慮）的時候如何？師父說：還不是最終極的地方。問：如何才是最終極的地方？師父說：冬至過後陽氣初生。問：諸法實相（一切事物真實面貌）的意義，和尚您如何解說？師父說：掛在東墻上。問：佛的教令、祖師的教令，如今已經明白了，向上（更高層次）的機鋒（禪機）又如何呢？師父說：教令。問：學僧不明白，如何指示？師父說：收。

岳州永福院朗禪師

問僧人：你是哪裡人？答：荊南人。師父說：還經過公安渡口嗎？答：經過公安渡口。師父說：你為何不檢查通行憑證？答：和尚為何要特別為難我？師父說：奈何岳陽關口怎麼辦？僧人無語，師父就打了他。

郢州芭蕉山弘義禪師

僧人問：如何是最初一句（真理）？師父說：舉起，分明。問：如何受持（奉行）？師父說：蘇嚕悉哩（咒語，無法解釋具體含義）。問：學人不在適當的時候前來，乞求師父接引。師父說：你是哪裡人？答：河北人。師父說：不容易過黃河。

郢州趙橫山和尚

僧人問：十二時辰中，如何用心？師父說：在長連床上吃粥吃飯。問：如何是諸佛之師？師父說：在平地上看高處。

信州西禪欽禪師

僧人問：如何是涵蓋乾坤句（涵蓋整個宇宙的語句）？師父說：天上的星星都拱衛著北極星。問：如何是截斷眾流句（斬斷所有流動的語句）？師父說：大地坦然平坦。問：如何是隨波逐浪句（隨波逐流的語句）？師父說：春天生長，夏天滋長。問：古老的殿堂重新興建時如何？師父說：一次春天到來，就一次更新。

廬州南天王海禪師

僧人問：如何是一體真如（萬物本源的真實如如狀態）？師父說：五郎手裡的鐵彈子。問：十次發言九次沉默的時候如何？師父說：

【English Translation】 English version Question: What is the direct root source? The Master said: Ten advances, nine retreats. Question: How is it so? The Master said: When will you get a rest? Question: What about when a single word severs (all thoughts)? The Master said: It's not the ultimate place yet. Question: What is the ultimate place? The Master said: After winter solstice, one yang (positive energy) arises. Question: The meaning of 'Dharmas' true aspect' (Zhū Fǎ Shí Xiàng, the true nature of all things), how does the venerable monk explain it? The Master said: Hanging on the east wall. Question: The Buddha's decree, the Patriarch's decree, are now understood. What about the upward (higher level) Zen koans (Jī Fēng, Zen riddles)? The Master said: Decree. Question: This student does not understand. How should it be indicated? The Master said: Collect.

Zen Master Lang of Yongfu Monastery in Yuezhou

Asked a monk: Where are you from? Answered: Jingnan. The Master said: Have you crossed the Gong'an ferry (Gōng Ān Dù) or not? Answered: Crossed the Gong'an ferry. The Master said: Why don't you check your official credentials? Answered: Why does the venerable monk make things difficult for me? The Master said: What about the Yueyang (Yuè Yáng) pass? The monk was speechless. The Master then hit him.

Zen Master Hongyi of Mount Bazhao in Yingzhou

A monk asked: What is the very first sentence (of truth)? The Master said: Raise it up, clearly. Question: How to uphold (practice)? The Master said: Su lu xi li (Sū Lū Xī Lǐ, a mantra, the specific meaning of which is difficult to explain). Question: This student comes at an inappropriate time, begging the Master for guidance. The Master said: Where are you from? Answered: Hebei. The Master said: It's not easy to cross the Yellow River.

Venerable Monk Zhaoheng of Yingzhou

A monk asked: How to use the mind during the twelve periods of the day? The Master said: Eating congee and rice on the long meditation bed. Question: What is the teacher of all Buddhas? The Master said: Looking high from flat ground.

Zen Master Qin of Xichan in Xinzhou

A monk asked: What is the phrase that covers the universe (Hán Gài Qián Kūn Jù)? The Master said: The stars in the sky all arch towards the North Star. Question: What is the phrase that cuts off the flow of all streams (Jié Duàn Zhòng Liú Jù)? The Master said: The earth is flat and peaceful. Question: What is the phrase that follows the waves (Suí Bō Zhú Làng Jù)? The Master said: Spring grows, summer flourishes. Question: What about when the ancient hall is rebuilt? The Master said: Each time spring arrives, it is renewed.

Zen Master Hai of Nantianwang in Luzhou

A monk asked: What is the one true suchness (Yī Tǐ Zhēn Rú, the true and unchanging state of the origin of all things)? The Master said: The iron pellet in Wu Lang's hand. Question: What about when speaking ten times, silent nine times? The Master said:

口邊生荊棘。曰如何免得此過。師曰。半路好抽身。

桂州覺華普照禪師

僧問。大千世界。為甚麼轉身不得。師曰。誰礙阇黎。曰爭奈轉不得。師曰。無用處。問聲色二字如何透得。師曰。虛空無變易。日月自紛拏。問如何是真如涅槃。師曰。秋風聲颯颯。澗水響潺潺。上堂。總似今日。老胡有望。然燈佛不如阇黎。總似今日。老胡絕望。阇黎不如然燈佛。於此明得。大地微塵諸佛。西天二十八祖。唐土六祖。天下老宿。一時拈來山僧拄杖頭上。轉妙法輪。於此明不得。百千諸佛。穿你鼻孔。西天二十八祖。透過你髑髏。還知么。若不知。山僧與你指出。良久曰。山河大地有甚麼過。久立珍重。

益州鐵幢覺禪師

僧問。十二時中如何履踐。師曰。光剃頭。凈洗缽。問如何是道。師曰。踏著。曰如何是道中人。師曰。退後三步。問諸佛出世。當爲何事。師曰。截耳臥街。

新州延長山和尚(后住龍景山。真身現在)

僧問。如何是和尚家風。師曰。丑拙不可當。曰客來如何祇待。師曰。瓦碗竹箸。問從上古聖向甚麼處去。師曰。不在山間。即居樹下。曰未審成得個甚麼。師曰。汝還知落處么。僧無語。師便打。

眉州福化充禪師

僧問。如何是大人相。師曰。山

【現代漢語翻譯】現代漢語譯本：

『口邊生荊棘』。問：『如何免得此過？』師說：『半路好抽身。』

桂州覺華普照禪師

僧人問：『大千世界（指廣闊無垠的世界），為什麼轉身不得？』師說：『誰礙著你了？』僧人說：『爭奈轉不得。』師說：『無用處。』問：『聲色二字如何透得？』師說：『虛空無變易，日月自紛拏。』問：『如何是真如涅槃（佛教用語，指一種寂靜、不生不滅的境界）？』師說：『秋風聲颯颯，澗水響潺潺。』上堂：『總似今日，老胡有望。然燈佛（佛教中的過去佛之一）不如阇黎（梵語，意為弟子）。總似今日，老胡絕望。阇黎不如然燈佛。於此明得，大地微塵諸佛，西天二十八祖，唐土六祖，天下老宿，一時拈來山僧拄杖頭上，轉妙法輪（佛教用語，指佛法的傳播）。於此明不得，百千諸佛，穿你鼻孔。西天二十八祖，透過你髑髏（頭蓋骨）。還知么？若不知，山僧與你指出。』良久說：『山河大地有什麼過錯？』久立珍重。

益州鐵幢覺禪師

僧人問：『十二時中如何履踐？』師說：『光剃頭，凈洗缽。』問：『如何是道？』師說：『踏著。』問：『如何是道中人？』師說：『退後三步。』問：『諸佛出世，當爲何事？』師說：『截耳臥街。』

新州延長山和尚（后住龍景山，真身現在）

僧人問：『如何是和尚家風？』師說：『丑拙不可當。』問：『客來如何祇待？』師說：『瓦碗竹箸。』問：『從上古聖向什麼處去？』師說：『不在山間，即居樹下。』問：『未審成得個什麼？』師說：『汝還知落處么？』僧人無語。師便打。

眉州福化充禪師

僧人問：『如何是大人相？』師說：『山。』

【English Translation】 English version:

'Thorns grow around the mouth.' Asked: 'How to avoid this fault?' The master said: 'It's good to withdraw halfway.'

Zen Master Juehua Puzhao of Guizhou

A monk asked: 'The great chiliocosm (dàqiān shìjiè) (referring to the vast and boundless world), why can't it turn around?' The master said: 'Who is hindering you?' The monk said: 'But I just can't turn around.' The master said: 'Useless.' Asked: 'How to penetrate the two words of sound and form?' The master said: 'Emptiness has no change, the sun and moon are naturally in turmoil.' Asked: 'What is true suchness nirvana (zhēnrú nièpán) (Buddhist term, referring to a state of tranquility, neither arising nor ceasing)?' The master said: 'The autumn wind rustles, the stream water murmurs.' Ascending the hall: 'Like today, the old barbarian has hope. Dipankara Buddha (rándēng fó) (one of the past Buddhas in Buddhism) is not as good as the ācārya (āchá lí) (Sanskrit, meaning disciple). Like today, the old barbarian is hopeless. The ācārya is not as good as Dipankara Buddha. If you understand this, all the Buddhas like dust motes on the earth, the twenty-eight patriarchs of the Western Heaven, the six patriarchs of the Tang Dynasty, and the old masters of the world, are all picked up by this mountain monk on the head of his staff, turning the wonderful Dharma wheel (miào fǎlún) (Buddhist term, referring to the propagation of the Dharma). If you don't understand this, hundreds of thousands of Buddhas will pierce your nostrils. The twenty-eight patriarchs of the Western Heaven will pass through your skull (dú lóu). Do you know? If you don't know, this mountain monk will point it out to you.' After a long silence, he said: 'What fault do the mountains, rivers, and earth have?' Standing for a long time, take care.

Zen Master Tiechuang Jue of Yizhou

A monk asked: 'How to practice in the twelve periods of the day?' The master said: 'Shave your head brightly, wash your bowl cleanly.' Asked: 'What is the Dao?' The master said: 'Stepping on it.' Asked: 'What is a person in the Dao?' The master said: 'Step back three steps.' Asked: 'When the Buddhas appear in the world, what should they do?' The master said: 'Cut off their ears and lie on the street.'

Monk Yanchang of Xinzhou (later lived on Longjing Mountain, his true body is now present)

A monk asked: 'What is the family style of the abbot?' The master said: 'Ugly and clumsy, unbearable.' Asked: 'How to treat guests when they come?' The master said: 'Earthen bowls and bamboo chopsticks.' Asked: 'Where do the ancient sages go?' The master said: 'Not in the mountains, but living under the trees.' Asked: 'What will be accomplished?' The master said: 'Do you know where it falls?' The monk was speechless. The master then hit him.

Zen Master Chong of Fuhua in Meizhou

A monk asked: 'What is the appearance of a great person?' The master said: 'Mountain.'

僧這裡。不曾容易對阇黎。曰如何得相承去。師曰。白雲雖有影。綠竹且無陰。問天皇也恁么道。龍潭也恁么道。未審和尚作么生道。師曰。汝試道看。曰比來請益。豈無方便。師曰。將謂是海東舶主。元來是北地番人。問如何是佛法大意。師曰。十字路頭華表柱。曰學人不會。乞師再指。師曰。君自行東我向西。

眉州黃龍贊禪師

僧問。如何是和尚關棙子。師曰。少人踏得著。曰忽踏得著時如何。師曰。汝試進前看。僧便喝。師便打。問僧。近離甚處。曰香林。師曰。在彼多少時。曰六年。師曰。世尊在雪山六年。證無上菩提。汝在香林六年。成得個甚麼。僧無語。師曰。移廚吃飯漢。

衡州大聖院守賢禪師

僧問。如何是古佛道場。師曰。五通廟裡沒香爐。問如何是佛法大意。師曰。南斗七。北斗八。

舒州天柱山和尚

上堂。曰莫有作家戰將么。試出來與山僧相見。時有僧出禮拜。師曰。山僧打退鼓。曰和尚是甚麼心行。師曰。敗將不戰。問北斗藏身意旨如何。師曰。阇黎豈不是荊南人。曰是。師曰。祇見波瀾起。不測洞庭深。

韶州雲門山朗上座

自幼肄業講肆。聞僧問雲門。如何是透法身句。門曰。北斗里藏身。師罔測微旨。遂造雲門。門才見便把住

【現代漢語翻譯】現代漢語譯本僧人說：『我在這裡，不容易直接向您（阇黎，Acharya，梵語老師）請教。』禪師說：『如何才能得到（佛法的）傳承呢？』禪師說：『白雲雖然有影子，綠竹卻沒有陰涼。』僧人問：『天皇道悟禪師也這樣說，龍潭崇信禪師也這樣說，不知道和尚您是怎麼說的？』禪師說：『你試著說看。』僧人說：『我一直都在請教，難道沒有方便之門嗎？』禪師說：『我以為是來自海東的船主，原來是來自北方的胡人。』僧人問：『什麼是佛法的大意？』禪師說：『十字路口的華表柱。』僧人說：『學人我不明白，請禪師再次指點。』禪師說：『你向東走，我向西走。』

眉州黃龍贊禪師

僧人問：『什麼是和尚您的關捩子（關鍵）？』禪師說：『很少有人能踩到。』僧人說：『如果踩到了會怎麼樣？』禪師說：『你試著向前看。』僧人便喝（斥），禪師便打。禪師問僧人：『最近從哪裡來？』僧人說：『香林。』禪師說：『在那裡多久了？』僧人說：『六年。』禪師說：『世尊在雪山六年，證得了無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。你在香林六年，成就了什麼？』僧人無語。禪師說：『只是個換個地方吃飯的人。』

衡州大聖院守賢禪師

僧人問：『什麼是古佛道場？』禪師說：『五通廟裡沒有香爐。』僧人問：『什麼是佛法大意？』禪師說：『南斗七星，北斗八星。』

舒州天柱山和尚

上堂說法，說：『有沒有能征善戰的將領？試著出來與山僧我相見。』當時有個僧人出來禮拜。禪師說：『山僧我打退堂鼓。』僧人說：『和尚您是什麼樣的心行？』禪師說：『敗將不戰。』僧人問：『北斗藏身的意旨是什麼？』禪師說：『阇黎你難道不是荊南人嗎？』僧人說：『是。』禪師說：『只見波濤洶涌，難以測度洞庭湖的深淺。』

韶州雲門山朗上座

從小學習講經說法，聽到僧人問雲門文偃禪師：『什麼是透法身句？』雲門禪師說：『北斗里藏身。』朗上座不明白其中的深意，於是前往雲門山。雲門禪師一見到他就抓住他。

【English Translation】 English version A monk said: 'I am here, not easily able to directly ask you (Acharya, Sanskrit teacher).』 The Zen master said: 'How can one obtain the (Dharma) transmission?' The Zen master said: 'Although white clouds have shadows, green bamboo has no shade.' The monk asked: 'Zen Master Tiantong Daowu said it this way, and Zen Master Longtan Chongxin said it this way. I wonder, how does the abbot say it?' The Zen master said: 'You try to say it.' The monk said: 'I have been asking for instruction, is there no expedient means?' The Zen master said: 'I thought you were a shipowner from Haidong, but you are actually a barbarian from the north.' The monk asked: 'What is the great meaning of the Buddha-dharma?' The Zen master said: 'The ornamental columns at the crossroads.' The monk said: 'This student does not understand, please point it out again.' The Zen master said: 'You go east, I go west.'

Zen Master Huanglong Zan of Meizhou

A monk asked: 'What is the key (關棙子) of the abbot?' The Zen master said: 'Few people can step on it.' The monk said: 'What if one steps on it?' The Zen master said: 'You try to step forward and see.' The monk then shouted (喝), and the Zen master then struck him. The Zen master asked the monk: 'Where did you come from recently?' The monk said: 'Xianglin.' The Zen master said: 'How long were you there?' The monk said: 'Six years.' The Zen master said: 'The World-Honored One spent six years in the Snow Mountains and attained Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed, complete and perfect enlightenment). What have you accomplished in Xianglin for six years?' The monk was speechless. The Zen master said: 'Just a rice-eating fellow who moves the kitchen.'

Zen Master Shou Xian of Dasheng Temple in Hengzhou

A monk asked: 'What is the ancient Buddha's Bodhimanda (道場, place of enlightenment)?' The Zen master said: 'In the Wutong Temple, there is no incense burner.' The monk asked: 'What is the great meaning of the Buddha-dharma?' The Zen master said: 'The Dipper of the South, seven; the Dipper of the North, eight.'

The Abbot of Tianzhu Mountain in Shuzhou

Ascending the Dharma hall, he said: 'Is there a capable general? Try to come out and meet this mountain monk.' At that time, a monk came out and bowed. The Zen master said: 'This mountain monk beats the retreat drum.' The monk said: 'What is the abbot's mind and conduct?' The Zen master said: 'A defeated general does not fight.' The monk asked: 'What is the meaning of hiding oneself in the Northern Dipper?' The Zen master said: 'Are you not from Jingnan?' The monk said: 'Yes.' The Zen master said: 'One only sees the turbulent waves, but cannot fathom the depth of Dongting Lake.'

Senior Monk Lang of Yunmen Mountain in Shaozhou

From a young age, he studied the scriptures and lectures. He heard a monk ask Zen Master Yunmen Wenyan: 'What is the phrase that penetrates the Dharmakaya (法身, body of the Dharma)?' Zen Master Yunmen said: 'Hiding oneself in the Northern Dipper.' Senior Monk Lang did not understand the profound meaning, so he went to Yunmen Mountain. As soon as Zen Master Yunmen saw him, he grabbed him.

曰。道道。師擬議。門拓開。乃示頌曰。雲門聳峻白雲低。水急游魚不敢棲。入戶已知來見解。何勞再舉轢中泥。師因斯大悟。即便禮拜。自此依雲門為上座。僧問。如何是解脫。師曰。穿靴水上行。問。如何是透脫一路。師曰。南贍部州。北郁單越。曰學人不會。意旨如何。師曰。朝游羅浮。暮歸檀特。

郢州纂子山庵主

僧問。如何是透法身句。師曰。朝看南東。暮看西北。

南嶽下八世

白雲祥禪師法嗣

韶州大曆和尚

初參白雲。云舉拳曰。我近來不恁么也。師領旨禮拜。自此入室。住后。僧問。如何是西來意。師曰。破草鞋。問如何是無為。師乃擺手。問施主供養將何報答。師以手捻髭曰。有髭即捻。無髭又如何。師曰。非公境界。

連州寶華和尚

上堂。看天看地。新羅國里和南。不審日銷萬兩黃金。雖然如此。猶是少分。又曰。盡十方世界。是個木羅漢。幡竿頭上道將一句來。又曰。天上龍飛鳳走。山間虎嘯猿啼。拈向鼻孔道將一句來。問僧。甚處來。曰大容來。師曰。大容近日作么生。曰近來合得一甕醬。師喚沙彌將一碗水來。與這僧照影。因有僧。問大容曰。天賜六銖披掛后。將何報答我皇恩。容曰。來披三事衲。歸掛六銖衣。師聞之乃曰。這

老凍齈。作恁么語話。容聞令人傳語曰。何似奴緣不斷。師曰。比為拋磚。祇圖引玉。師見一僧從法堂階下過。師乃敲繩床。僧曰。若是這個。不請拈出。師喜下地詰之。僧無語。師便打。師有時戴冠子。謂眾曰。若道是俗。且身披袈裟。若道是僧。又頭戴冠子。眾無對。

韶州月華山月禪師

初謁白雲。云問。業個甚麼。曰念孔雀經。云曰。好個人家男女。隨鳥雀後走。師聞語驚異。遂依附。久之乃契旨。尋住月華。僧問。如何是月華家風。師曰。若問家風。即答家風。曰學人問家風。師曰。金銅羅漢。上堂。舉一句語。遍大千界。還有人會得這個時節么。試出來道看。要知親切。良久曰。不出頭是好手。久立珍重。僧問。如何是祖師西來意。師曰。梁王不識。曰意旨如何。師曰。只履西歸。師入京。上堂。有一官人。出禮拜起。低頭良久。師曰。掣電之機徒勞佇思。有一老宿。上法堂。東西顧視曰。好個法堂。要且無主。師聞乃召曰。且坐喫茶。宿問曰。玄中最的猶是龜毛兔角。不向二諦中修。如何密用。師曰。測。宿曰。恁么則拗折拄杖。割斷草鞋去也。師曰。細而詳之。

南雄州地藏和尚

上堂。僧問。今日供養地藏。地藏還來否。師曰。打開佛殿門裝香換水。師與大容和尚。在白

【現代漢語翻譯】現代漢語譯本：老凍齈（一位禪師的名字）。說什麼話呢？允許我轉達別人的話：『怎麼樣才能斷絕情緣？』禪師說：『這好比拋磚引玉。』禪師看見一個僧人從法堂的臺階下走過。禪師就敲擊繩床。僧人說：『如果是這樣，請您拿出來。』禪師高興地走下地去追問他，僧人無話可說。禪師就打了他。禪師有時戴著帽子，對大家說：『如果說是俗人，卻身披袈裟；如果說是僧人，又頭戴帽子。』大家無言以對。

韶州月華山月禪師

起初拜見白雲禪師。白雲禪師問：『你做什麼？』回答說：『唸誦《孔雀經》。』白雲禪師說：『真是好人家的男女，跟在鳥雀後面跑。』月禪師聽了這話感到驚訝，於是依附於白雲禪師。很久之後才領悟了他的旨意。不久就住在月華山。有僧人問：『什麼是月華山的家風？』禪師說：『如果問家風，就回答家風。』僧人說：『學人問的是家風。』禪師說：『金銅羅漢。』上堂時，舉出一句話，遍佈大千世界。還有人能理解這個時節嗎？試著出來說說看。想要知道親切的道理。』停頓了很久說：『不露頭角才是好手。』站了很久，珍重告別。有僧人問：『什麼是祖師西來意（達摩祖師從西方來到中國的真正用意）？』禪師說：『梁武帝不認識。』僧人說：『意旨如何？』禪師說：『只履西歸（達摩只穿著一隻鞋就回西方去了）。』禪師來到京城，上堂說法。有一位官員，出來禮拜後起身，低頭很久。禪師說：『閃電般的機會，徒勞地思索。』有一位老修行，來到法堂，東張西望地說：『好一座法堂，可惜沒有主人。』禪師聽了就叫道：『請坐下喝茶。』老修行問：『玄中最精微的道理，仍然是龜毛兔角（不存在的事物），不從二諦（世俗諦和勝義諦）中修，如何秘密運用？』禪師說：『測。』老修行說：『這樣就要拗斷拄杖，割斷草鞋去了。』禪師說：『仔細而詳盡地思考。』

南雄州地藏和尚

上堂說法。有僧人問：『今天供養地藏菩薩（佛教中一位重要的菩薩），地藏菩薩會來嗎？』禪師說：『打開佛殿的門，裝香換水。』禪師與大容和尚，在白雲山

【English Translation】 English version: Old Dong Nong (name of a Chan master). What are you saying? Allow me to convey someone's words: 'How can one sever the bonds of affection?' The Chan master said: 'It's like throwing a brick to attract jade.' The Chan master saw a monk passing under the steps of the Dharma hall. The Chan master then knocked on the rope bed. The monk said: 'If that's the case, please bring it out.' The Chan master happily went down to the ground to question him, but the monk had nothing to say. The Chan master then hit him. The Chan master sometimes wore a hat and said to everyone: 'If I am said to be a layman, I wear a kasaya; if I am said to be a monk, I wear a hat.' Everyone was speechless.

Chan Master Yue of Yuehua Mountain in Shaozhou

Initially, he visited Master Baiyun. Master Baiyun asked: 'What do you do?' He replied: 'Reciting the Peacock Sutra.' Master Baiyun said: 'Truly, the sons and daughters of good families follow after birds.' Master Yue was surprised by these words and attached himself to Master Baiyun. After a long time, he understood his meaning. Soon after, he resided at Yuehua Mountain. A monk asked: 'What is the family style of Yuehua Mountain?' The Chan master said: 'If you ask about the family style, I will answer about the family style.' The monk said: 'The student is asking about the family style.' The Chan master said: 'Golden bronze Arhat.' When ascending the hall, he cited a sentence that pervaded the entire universe. Is there anyone who can understand this moment? Try to come out and say it. If you want to know the intimate truth.' After a long pause, he said: 'Not showing your head is a good hand.' After standing for a long time, he bid farewell with respect. A monk asked: 'What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma coming to China from the West)?' The Chan master said: 'Emperor Liang Wu did not recognize it.' The monk said: 'What is the meaning?' The Chan master said: 'Returning to the West with one shoe (Bodhidharma returned to the West wearing only one shoe).' The Chan master came to the capital and gave a Dharma talk in the hall. There was an official who came out to bow and then stood up, bowing his head for a long time. The Chan master said: 'The opportunity of lightning, it is futile to think.' An old practitioner came to the Dharma hall, looked around and said: 'What a fine Dharma hall, but it has no owner.' The Chan master heard this and called out: 'Please sit down and have some tea.' The old practitioner asked: 'The most subtle principle in the profound, is still like turtle hair and rabbit horns (non-existent things), not cultivating in the two truths (conventional truth and ultimate truth), how to use it secretly?' The Chan master said: 'Measure.' The old practitioner said: 'In that case, I will break my staff and cut my straw sandals.' The Chan master said: 'Think about it carefully and thoroughly.'

Monk Dizang of Nanzhou

Ascending the hall to give a Dharma talk. A monk asked: 'Today we are making offerings to Bodhisattva Dizang (an important Bodhisattva in Buddhism), will Bodhisattva Dizang come?' The Chan master said: 'Open the door of the Buddha hall, put incense and change the water.' The Chan master and Monk Darong were at Baiyun Mountain

云開火路。容曰。三道寶階。何似個火路。師曰。甚麼處不是。

英州樂凈含匡禪師

上堂。良久曰。摩竭提國。親行此令。去卻擔簦。截流相見。僧問。如何是西來意。師曰。側耳無功。問如何是樂凈家風。師曰。天地養人。問如何是樂凈境。師曰。有工貪種竹。無暇不栽松。曰忽遇客來。將何供養。師曰。滿園秋果熟。要者近前嘗。問龍門有意。透者如何。師曰。灘下接取。曰學人不會。師曰。喚行頭來。問但得本莫愁末。如何是本。師曰。不要問人。曰。如何是末。師乃豎指。問如何是樂凈境。師曰。滿月團圓菩薩面。庭前棕樹夜叉頭。僧辭。師問甚處去。曰大容去。師曰。大容若問樂凈有何言教。汝作么生祇對。僧無語。師代云。但道樂凈近日不肯大容。因普請打籬次。僧問。古人種種開方便門。和尚為甚麼卻攔截。師曰。牢下橛著。

韶州后白雲和尚

僧問。古琴絕韻請師彈。師曰。伯牙雖妙手。時人聽者希。曰恁么則再遇子期也。師曰。笑發驚絃斷。寧知調不同。問昔日靈山一會。梵王為主。未審白雲。甚麼人為主。師曰。有常侍在。曰恁么則。法雨霶𩃱。群生有賴。師曰。汝莫這裡賣梔子。

韶州白雲福禪師

僧問。如何是佛法的的之意。師曰。直。曰學人不會

【現代漢語翻譯】現代漢語譯本云開火路（比喻危險的境地）。容（指大容禪師）說：『三道寶階（通往佛界的階梯），如何比得上這火路？』師（指英州樂凈含匡禪師）說：『什麼地方不是（火路）？』

英州樂凈含匡禪師

上堂說法，良久后說：『摩竭提國（Magadha，古印度王國），親自推行這個法令：放下行囊，截斷水流相見。』有僧人問：『如何是西來意（Bodhidharma從西方帶來的禪宗真意）？』師說：『側耳傾聽也無用。』問：『如何是樂凈（指樂凈禪師）的家風？』師說：『天地養育人。』問：『如何是樂凈的境界？』師說：『有人忙著種植竹子，沒有空閑去栽種松樹。』僧人說：『如果忽然有客人來，將用什麼來供養？』師說：『滿園的秋果都成熟了，想要品嚐的人可以走近前來。』問：『龍門（指險峻之地）有意，如何才能穿透？』師說：『在灘下接住。』僧人說：『學人不能領會。』師說：『叫領頭的人來。』問：『只要得到根本，就不愁末節，如何是根本？』師說：『不要問別人。』僧人說：『如何是末節？』師於是豎起手指。問：『如何是樂凈的境界？』師說：『滿月般團圓的是菩薩的面容，庭院前棕櫚樹是夜叉的頭。』僧人告辭。師問：『去哪裡？』僧人說：『去大容（指大容禪師處）。』師說：『大容如果問樂凈有什麼言教，你將如何回答？』僧人無語。師代為回答說：『只說樂凈近日不肯去大容。』因為大家一起去打籬笆，有僧人問：『古人種種開設方便之門，和尚為什麼卻要攔截？』師說：『牢牢地釘下木樁。』

韶州后白雲和尚

僧人問：『古琴絕妙的韻律，請師父彈奏。』師說：『伯牙雖然技藝精妙，但是聽的人很少。』僧人說：『如此說來，再遇到鐘子期就好了。』師說：『笑聲驚動琴絃斷裂，哪裡知道音調不同。』問：『昔日靈山法會（釋迦牟尼佛在靈鷲山上的說法大會），梵王（Brahmā，佛教的護法神）為主，不知白雲（指白雲和尚），什麼人為主？』師說：『有常侍在。』僧人說：『如此說來，法雨普降，眾生有賴。』師說：『你不要在這裡賣梔子（比喻不要在這裡賣弄）。』

韶州白雲福禪師

僧人問：『如何是佛法的的實之意？』師說：『直。』僧人說：『學人不能領會。

【English Translation】 English version The clouds part, revealing a fiery path (a metaphor for a dangerous situation). Rong (referring to Great Rong Chan Master) said, 'The three jeweled steps (steps leading to the Buddhist realm), how do they compare to this fiery path?' The Master (referring to Lejing Han Kuang Chan Master of Yingzhou) said, 'Where is it not (a fiery path)?'

Yingzhou Lejing Han Kuang Chan Master

Ascending the hall, after a long pause, he said, 'In Magadha (an ancient Indian kingdom), this decree is personally enforced: put down your baggage, and meet by cutting off the stream.' A monk asked, 'What is the meaning of the Westward Transmission (Bodhidharma's intention in bringing Zen from the West)?' The Master said, 'Listening intently is of no use.' Asked, 'What is the family style of Lejing (referring to Lejing Chan Master)?' The Master said, 'Heaven and earth nurture people.' Asked, 'What is the realm of Lejing?' The Master said, 'Some are busy planting bamboo, with no time to plant pine trees.' The monk said, 'If a guest suddenly arrives, what will you offer?' The Master said, 'The autumn fruits in the garden are ripe; those who wish to taste them may come forward.' Asked, 'Longmen (referring to a dangerous place) has intention; how can one penetrate it?' The Master said, 'Catch it below the rapids.' The monk said, 'This student does not understand.' The Master said, 'Call the leader.' Asked, 'If one obtains the root, one need not worry about the branches; what is the root?' The Master said, 'Do not ask others.' The monk said, 'What are the branches?' The Master then raised his finger. Asked, 'What is the realm of Lejing?' The Master said, 'The full moon is the round face of a Bodhisattva; the palm tree in front of the courtyard is the head of a Yaksha.' The monk took his leave. The Master asked, 'Where are you going?' The monk said, 'To Great Rong (referring to the place of Great Rong Chan Master).' The Master said, 'If Great Rong asks what teachings Lejing has, how will you respond?' The monk was silent. The Master answered for him, saying, 'Just say that Lejing has recently refused to go to Great Rong.' Because everyone was together building a fence, a monk asked, 'The ancients opened various expedient gates; why does the Master block them?' The Master said, 'Drive the stake firmly into the ground.'

Shaozhou Later Baiyun (White Cloud) Monk

A monk asked, 'The ancient zither has exquisite melodies; please, Master, play it.' The Master said, 'Although Boya's skill was superb, few people listened.' The monk said, 'In that case, it would be good to meet Ziqi again.' The Master said, 'Laughter startled and broke the strings; how could one know the tune was different?' Asked, 'In the past, at the assembly on Vulture Peak (where Shakyamuni Buddha preached), Brahma (a protector deity in Buddhism) was the host; I wonder, at Baiyun (referring to Baiyun Monk), who is the host?' The Master said, 'There is a constant attendant.' The monk said, 'In that case, the Dharma rain falls abundantly, and all beings are blessed.' The Master said, 'Do not sell gardenias here (a metaphor for showing off).'

Shaozhou Baiyun Fu Chan Master

A monk asked, 'What is the true meaning of the Buddha Dharma?' The Master said, 'Straightforward.' The monk said, 'This student does not understand.'

。意旨如何。師曰。崖州路上問知音。

德山密禪師法嗣

鼎州文殊應真禪師

上堂。直鉤釣獰龍。曲鉤釣蝦蟆蚯蚓。還有龍么。良久曰。勞而無功。僧問。寶劍未出匣時如何。師曰。在甚麼處。曰出匣后如何。師曰。臂長衫袖短。問古人拊掌意旨如何。師曰。家無小使。不成君子。

南嶽南臺勤禪師

僧問。如何是祖師西來意。師曰。一寸龜毛重七斤。

鼎州德山紹晏禪師

僧問。如何是祖師西來意。師曰。桃源水繞白雲亭。上堂。一塵才起。大地全收。一毛頭上。師子全身。且道。一塵才起。大地全收。須彌山重多少。一毛頭上。師子全身。大海水有幾滴。有人道得。與汝拄杖子天下橫行。若道不得。須彌山蓋卻汝頭。大海水溺卻汝身。

潭州鹿苑文襲禪師

僧問。遠遠投師。請師一接。師曰。五門巷裡無訊息。僧良久。師曰。會么。曰不會。師曰。長樂坡頭信不通。

澧州藥山可瓊禪師

上堂。僧出曰。請師答話。師曰。好。曰。還當得也無。師曰。更問。問巨岳不曾乏寸土。師今苦口為何人。師曰。延壽也要道過。曰不伸此問。焉辯我師。師便喝。僧禮拜。師便打。

巴陵乾明院普禪師

僧問。萬行齊修。古人不許。不落

【現代漢語翻譯】現代漢語譯本。意旨如何。師父說：『到崖州路上問知音。』（意指禪意需要自己去體驗和領悟，無法直接言傳）

德山密禪師法嗣

鼎州文殊應真禪師

上堂說法。『用直鉤釣兇猛的龍，用彎鉤釣蝦蟆蚯蚓。』還有龍嗎？（比喻不同根器的人需要不同的教化方式）師父停頓良久說：『勞而無功。』有僧人問：『寶劍未出匣時如何？』師父說：『在什麼地方？』僧人說：『出匣后如何？』師父說：『臂長衫袖短。』（比喻事物各有其侷限性）問：『古人拊掌（拍手）意旨如何？』師父說：『家無小使，不成君子。』（比喻細節之處見精神）

南嶽南臺勤禪師

有僧人問：『如何是祖師西來意？』（什麼是禪宗的真諦？）師父說：『一寸龜毛重七斤。』（比喻不可能的事情，禪意不可言說）

鼎州德山紹晏禪師

有僧人問：『如何是祖師西來意？』師父說：『桃源水繞白雲亭。』（比喻清凈自在的境界）上堂說法。『一塵才起，大地全收。一毛頭上，師子全身。』（比喻微小之中蘊含著整體）且道，『一塵才起，大地全收』，須彌山（佛教中的聖山）重多少？『一毛頭上，師子全身』，大海水有幾滴？有人說得出來，就給你拄杖子（禪杖）讓你天下橫行。如果說不出來，須彌山就蓋住你的頭，大海水就淹沒你的身。（以誇張的比喻強調禪意的深奧和不可思議）

潭州鹿苑文襲禪師

有僧人問：『遠遠投師，請師一接。』（希望得到師父的指點）師父說：『五門巷裡無訊息。』（比喻沒有頭緒）僧人沉默良久。師父說：『會么？』僧人說：『不會。』師父說：『長樂坡頭信不通。』（比喻道路不通，無法領悟）

澧州藥山可瓊禪師

上堂說法。有僧人出來說：『請師父回答問題。』師父說：『好。』僧人說：『還能夠勝任嗎？』師父說：『再問。』問：『巨岳不曾乏寸土，師今苦口為何人？』（大山不缺少寸土，師父您如此苦口婆心是爲了誰？）師父說：『延壽也要道過。』（即使爲了延年益壽也要說出來）僧人說：『不伸此問，焉辯我師？』（不提出這個問題，怎麼能辨別我的師父？）師父便喝斥。僧人禮拜。師父便打。（通過激烈的行為來啓發弟子）

巴陵乾明院普禪師

有僧人問：『萬行齊修，古人不許，不落（不墮入）

【English Translation】 English version . What is the meaning? The master said, 'Ask the confidant on the road to Yazhou.' (Meaning that the Zen meaning needs to be experienced and understood by oneself, and cannot be directly conveyed in words.)

Disciple of Zen Master Mì of Deshan

Zen Master Yingzhen of Wenshu Monastery in Dingzhou

Ascending the hall to preach. 'Use a straight hook to fish for fierce dragons, and a curved hook to fish for toads and earthworms.' Are there still dragons? (Metaphor for different people needing different ways of teaching) The master paused for a long time and said, 'Laborious and fruitless.' A monk asked, 'What is it like when the precious sword is not yet out of its sheath?' The master said, 'Where is it?' The monk said, 'What is it like after it is out of its sheath?' The master said, 'The sleeves are short when the arms are long.' (Metaphor for things each having their limitations) Asked, 'What is the meaning of the ancients clapping their hands?' The master said, 'A house without a small servant cannot be a gentleman.' (Metaphor for seeing the spirit in the details)

Zen Master Qin of Nantai Monastery in Nanyue

A monk asked, 'What is the meaning of the Patriarch's coming from the West?' (What is the true meaning of Zen?) The master said, 'An inch of tortoise hair weighs seven catties.' (Metaphor for impossible things, the meaning of Zen cannot be spoken)

Zen Master Shaoan of Deshan Monastery in Dingzhou

A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Peach Blossom Spring water surrounds the White Cloud Pavilion.' (Metaphor for a state of purity and freedom) Ascending the hall to preach. 'When a speck of dust arises, the whole earth is contained. On the tip of a hair, the whole body of a lion.' (Metaphor for the whole being contained in the small) And yet, 'When a speck of dust arises, the whole earth is contained,' how much does Mount Sumeru (the sacred mountain in Buddhism) weigh? 'On the tip of a hair, the whole body of a lion,' how many drops of water are there in the great ocean? If someone can say it, I will give you a staff (Zen staff) and let you roam the world. If you cannot say it, Mount Sumeru will cover your head, and the great ocean will drown your body. (Using exaggerated metaphors to emphasize the profound and incredible nature of Zen)

Zen Master Wenxi of Luyuan Monastery in Tanzhou

A monk asked, 'Coming from afar to seek a teacher, please receive me.' (Hoping to receive guidance from the master) The master said, 'There is no news in the Five Gates Lane.' (Metaphor for having no clue) The monk was silent for a long time. The master said, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'The message does not get through at the top of Chang Le Slope.' (Metaphor for the road being blocked, unable to comprehend)

Zen Master Keqiong of Yaoshan Monastery in Lizhou

Ascending the hall to preach. A monk came out and said, 'Please answer the question, Master.' The master said, 'Good.' The monk said, 'Can you handle it?' The master said, 'Ask again.' Asked, 'The great mountain has never lacked an inch of soil, for whom are you speaking so earnestly now?' The master said, 'Even for prolonging life, it must be said.' The monk said, 'If I don't ask this question, how can I distinguish my master?' The master then shouted. The monk bowed. The master then struck. (Using fierce actions to inspire disciples)

Zen Master Pu of Qianming Monastery in Baling

A monk asked, 'Practicing all virtues together, the ancients did not allow it, not falling into'

功勛。還許也無。師曰。一。曰學人未曉。乞師再指。師曰。三十年後。

興元府中梁山崇禪師

僧問。垂絲千尺。意在深潭。時如何。師曰。紅鱗掌上躍。

鄂州黃龍志願禪師

僧問。迦葉上行衣。何人合得披。師曰。一片燒痕地。春入又逢青。

益州東禪秀禪師

僧問。既是善神。為甚麼卻被雷打。師曰。世亂奴欺主。年衰鬼弄人。問如何是一代時教。師曰。多年故紙。

鼎州普安道禪師

三句頌。涵蓋乾坤曰。乾坤並萬象。地獄及天堂。物物皆真見。頭頭用不傷。截斷眾流曰。堆山積岳來。一一盡塵埃。更擬論玄妙。冰消瓦解摧。隨波逐浪曰。辯口利舌問。高低總不虧。還如應病藥。診候在臨時。三句外曰。當人如舉唱。三句豈能該。有問如何事。南嶽與天臺。抬薦商量曰。相見不揚眉。君東我亦西。紅霞穿碧落。白日繞須彌。

巴陵鑒禪師法嗣

泐潭靈澄散聖

因智門寬禪師問曰。甚麼來。師曰。水清月現。門曰。好好借問。師曰。褊衫不染皂。門曰。喫茶去。師有西來意頌曰。因僧問我西來意。我話居山七八年。草履祇栽三個耳。麻衣曾補兩番肩。東庵每見西庵雪。下澗長流上澗泉。半夜白雲消散后。一輪明月到床前。

襄州

【現代漢語翻譯】現代漢語譯本功勛，還有嗎？（還許也無：是否還有功勛可以給予？）師父說：『一』。（一：指功勛的根本或本質。）僧人說：『弟子不明白，請師父再次指點。』師父說：『三十年後自會明白。』興元府中梁山崇禪師僧人問：『垂絲千尺，意在深潭，此時如何？』（垂絲千尺，意在深潭：比喻通過某種手段或途徑，以達到深遠的目的。）師父說：『紅色的魚在掌上跳躍。』（紅鱗掌上躍：比喻目標已經達成，結果就在眼前。）鄂州黃龍志願禪師僧人問：『迦葉（Kasyapa，佛陀十大弟子之一，以頭陀苦行著稱）的上行衣，什麼樣的人才配得上披？』（迦葉上行衣：象徵著傳承和資格。）師父說：『一片燒焦的土地，春天來了又重新變綠。』（一片燒痕地，春入又逢青：比喻經歷磨難后，生機再次顯現。）益州東禪秀禪師僧人問：『既然是善神，為什麼還會被雷打？』師父說：『世道混亂奴僕欺負主人，年老體衰鬼捉弄人。』問：『什麼是全部的教義？』（一代時教：指佛陀一生的教法。）師父說：『多年來的舊紙。』（多年故紙：比喻陳舊的、沒有實際意義的理論或教條。）鼎州普安道禪師三句頌：涵蓋乾坤（涵蓋乾坤：包容整個宇宙）曰：乾坤和萬象，地獄和天堂，萬物都是真實的顯現，任何事物都不會受到損害。截斷眾流（截斷眾流：斬斷一切思緒和妄念）曰：堆積如山的疑惑，全部都化為塵埃。如果還要討論玄妙，就像冰雪消融瓦片破碎一樣。隨波逐浪（隨波逐浪：順應世俗，隨波逐流）曰：用巧妙的口才提問，無論高低都不會吃虧。就像根據病情用藥一樣，診斷病情要看當時的情況。三句外曰：當有人舉起話頭，三句怎麼能概括得了？如果有人問是什麼事，就像南嶽（Mount Heng in Hunan）和天臺（Mount Tiantai in Zhejiang）一樣，無法用簡單的言語表達。抬薦商量（抬薦商量：互相推舉和商議）曰：相見時不用揚眉示意，你向東我便向西。紅色的雲霞穿過碧藍的天空，白色的太陽圍繞著須彌山（Mount Sumeru）。巴陵鑒禪師的法嗣泐潭靈澄散聖因為智門寬禪師問：『什麼來了？』師父說：『水清月亮就顯現。』智門說：『好好地問一下。』師父說：『粗布短衫不會被染成黑色。』智門說：『去喝茶吧。』師父有《西來意頌》說：因為有僧人問我西來的真意，我說我住在山裡已經七八年了。草鞋只穿破了三個耳，麻布衣服曾經補過兩次肩。東邊的庵經常看到西邊的庵下雪，下面的山澗長年流淌著上面的山澗的泉水。半夜白雲消散之後，一輪明月照到床前。襄州

【English Translation】 English version Merit, is there more to give? (Is there any more merit to be bestowed?) The Master said: 'One.' (One: referring to the root or essence of merit.) The monk said: 'This disciple does not understand, please Master explain again.' The Master said: 'You will understand after thirty years.' Zen Master Chong of Liangshan in Xingyuan Prefecture A monk asked: 'A thousand-foot silk thread is lowered, with the intention of reaching a deep pool, what is it like at this moment?' (A thousand-foot silk thread is lowered, with the intention of reaching a deep pool: a metaphor for using certain means or paths to achieve a far-reaching goal.) The Master said: 'Red scales leap in the palm of the hand.' (Red scales leap in the palm of the hand: a metaphor for the goal having been achieved, and the result is right before one's eyes.) Zen Master Zhiyuan of Huanglong in Ezhou A monk asked: 'Kasyapa's (Kasyapa, one of the ten major disciples of the Buddha, known for his ascetic practices) upper garment, what kind of person is worthy to wear it?' (Kasyapa's upper garment: symbolizes inheritance and qualification.) The Master said: 'A patch of scorched earth, spring arrives and it turns green again.' (A patch of scorched earth, spring arrives and it turns green again: a metaphor for vitality reappearing after experiencing hardship.) Zen Master Xiu of Dongchan in Yizhou A monk asked: 'Since they are good spirits, why are they struck by lightning?' The Master said: 'In a chaotic world, servants deceive their masters, and when old and weak, ghosts play tricks on people.' Asked: 'What is the entire teaching?' (The teaching of a generation: refers to the Buddha's teachings throughout his life.) The Master said: 'Old paper from many years ago.' (Old paper from many years ago: a metaphor for outdated theories or dogmas that have no practical significance.) Zen Master Dao of Puan in Dingzhou Three-line verse: 'Enclosing heaven and earth' (Enclosing heaven and earth: encompassing the entire universe) says: Heaven and earth and all phenomena, hell and paradise, all things are real manifestations, and nothing is harmed. 'Cutting off the flow of the crowd' (Cutting off the flow of the crowd: cutting off all thoughts and delusions) says: Doubts piled up like mountains, all turn into dust. If you still want to discuss the profound, it's like ice melting and tiles breaking apart. 'Following the waves' (Following the waves: conforming to the world and going with the flow) says: Asking with clever words, you won't suffer no matter how high or low. It's like using medicine according to the illness, and the diagnosis depends on the situation at the time. Outside the three lines says: When someone raises a topic, how can three lines summarize it? If someone asks what it is, it's like Mount Heng in Hunan and Mount Tiantai in Zhejiang, which cannot be expressed in simple words. 'Lifting and recommending' (Lifting and recommending: mutually recommending and discussing) says: When we meet, there is no need to raise eyebrows to signal, if you go east, I will go west. Red clouds pierce the blue sky, and the white sun revolves around Mount Sumeru. Successor of Zen Master Jian of Baling Layman Lingcheng of Letan Because Zen Master Zhimen Kuan asked: 'What has come?' The Master said: 'When the water is clear, the moon appears.' Zhimen said: 'Ask carefully.' The Master said: 'A coarse cloth shirt will not be dyed black.' Zhimen said: 'Go have some tea.' The Master has a verse on the 'Meaning of the West': Because a monk asked me the true meaning of the West, I said that I have lived in the mountains for seven or eight years. My straw sandals have only broken three ears, and my hemp clothes have been patched twice on the shoulders. The eastern hermitage often sees snow in the western hermitage, and the stream below flows year-round from the stream above. After the white clouds dissipate in the middle of the night, a bright moon shines in front of the bed. Xiangzhou

興化院興順禪師

僧問。如何是和尚深深處。師曰。舉即易。答即難。曰為甚麼如此。師曰。過去。問如何是百千妙門。同歸方寸。師曰。水底看夜市。問如何是向上事。師曰。楚山頭指天。

雙泉寬禪師法嗣

蘄州五祖師戒禪師

僧問。如何是佛。師曰。鼻孔長三尺。曰學人不會。師曰。真不掩偽。曲不藏直。問如何是道。師曰。點。曰點后如何。師曰。荊三汴四。問寶劍未出匣時如何。師曰。看。曰出匣后如何。師曰。收。問如何是隨色摩尼珠。師曰。隨。曰隨後如何。師曰。一個婆婆兩個癭。問得船便渡時如何。師曰。棹在誰人手。僧擬議。師曰。云有出山勢。水無投澗聲。上堂。佛病祖病。一時與諸禪德。拈向三門外。諸禪德。還拈得山僧病也無。若拈得山僧病。不妨見得佛病祖病。珍重。問如何是祖師西來意。師曰。擔不起。曰為甚麼擔不起。師曰。祖師西來意。問牛頭未見四祖時如何。師曰。高問低對。曰見后如何。師曰。風蕭蕭雨颯颯。上堂。僧問。名喧宇宙知師久。雪嶺家風略借看。師曰。未在更道。僧展兩手。師便打。僧禮拜。師豎起拄杖曰。大眾會么。言不再舉。令不重行。便下座。問僧。近離甚處。曰東京。師曰。還見天子也無。曰常年一度出金明池。師曰。有禮可

恕。無禮難容。出去。智門問曰。暑往寒來即不問。林下相逢事若何。師曰。五鳳樓前聽玉漏。門曰。爭奈主山高案山低。師曰。須彌頂上擊金鐘。

江陵府福昌院重善禪師

僧問。如何是正法眼。師曰。夜觀乾象。曰學人不會。意旨如何。師曰。日裡看山。問如何是佛法的的大意。師曰。東方甲乙木。曰恁么則粉骨碎身也。師曰。易開終始口。難保歲寒心。問浩浩塵中如何辯主。師曰。長安天子。塞外將軍。曰恁么則權握在手。師曰。不斬無罪人。問如何是不遷底法。師曰。死人不坐禪。曰學人不會。意旨如何。師曰。那伽常在定。問離卻咽喉唇吻。請師速道。師曰。福昌口門窄。曰。和尚為甚麼口門窄。師曰。還我話來。問如何是離筌蹄底句。師曰。頭大帽子小。曰意旨如何。師曰。側腳反穿靴。問金烏東涌。玉兔西沉時如何。師曰。措大不騎驢。曰恁么則謝師指南。師曰。更須子細。問牛頭未見四祖時如何。師曰。槵子數珠。曰見后如何。師曰。鐵磬行者。問未施武藝。便入戰場時如何。師曰。老僧打退鼓。曰恁么則。展陣開旗去也。師曰。伏惟向饗。上堂。盡乾坤大地微塵諸佛。總在福昌這裡。拈拄杖畫一畫曰。說佛說法。諸禪德若也會得。出來與汝證據。若也不會。花須連夜發。莫待曉風吹。

【現代漢語翻譯】現代漢語譯本：恕。無禮難以容忍。出去。智門（禪師名）問道：『暑往寒來暫且不問，林下相逢之事又該如何？』禪師說：『在五鳳樓前聽那滴漏聲。』智門問道：『無奈主山高聳而案山低矮，又該如何？』禪師說：『在須彌山頂敲擊金鐘。』

江陵府福昌院重善禪師

有僧人問道：『什麼是正法眼？』禪師說：『夜晚觀察天象。』僧人說：『學僧不明白，其中的意旨是什麼？』禪師說：『白天觀看山景。』問道：『什麼是佛法的大意？』禪師說：『東方甲乙木。』僧人說：『如此說來，就要粉身碎骨了。』禪師說：『容易開啟終始之口，難以保持歲寒之心。』問道：『在浩浩塵世中如何辨別主人？』禪師說：『長安的天子，塞外的將軍。』僧人說：『如此說來，權力就掌握在手中了。』禪師說：『不斬殺無罪之人。』問道：『什麼是不遷變的法？』禪師說：『死人不坐禪。』僧人說：『學僧不明白，其中的意旨是什麼？』禪師說：『那伽（龍）常在定中。』問道：『離開咽喉唇吻，請禪師快速說出。』禪師說：『福昌的口門窄。』問道：『和尚為什麼口門窄？』禪師說：『還我話頭來。』問道：『什麼是離卻筌蹄（捕魚的竹器和捕兔的網）的句子？』禪師說：『頭大帽子小。』問道：『意旨如何？』禪師說：『側著腳反穿著靴子。』問道：『金烏（太陽）東昇，玉兔（月亮）西沉時如何？』禪師說：『秀才不騎驢。』僧人說：『如此說來，就感謝禪師的指點。』禪師說：『更須仔細。』問道：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』禪師說：『槵子（一種樹的種子）數珠。』問道：『見后如何？』禪師說：『鐵磬行者。』問道：『未施展武藝，便進入戰場時如何？』禪師說：『老僧打退堂鼓。』僧人說：『如此說來，就展陣開旗去了。』禪師說：『伏惟尚饗（祭祀用語，希望神靈享用祭品）。』上堂說法：盡乾坤大地微塵般的諸佛，總在福昌這裡。』拈起拄杖畫了一下，說：『說佛說法，諸位禪德如果也會得，就出來與我證據。如果不會，花須連夜發，莫待曉風吹。』

【English Translation】 English version: Silence. Rudeness is intolerable. Leave. Zhimeng (Zen master's name) asked: 'I won't ask about the passing of summer and the coming of winter, but what about the encounter under the trees?' The Master said: 'Listen to the jade clepsydra in front of the Five Phoenix Tower.' Zhimeng asked: 'What if the main mountain is high and the table mountain is low?' The Master said: 'Strike the golden bell on the summit of Mount Sumeru (the central world-mountain in Buddhist cosmology).'

Zen Master Chongshan of Fuchang Monastery in Jiangling Prefecture

A monk asked: 'What is the true Dharma eye?' The Master said: 'Observe the celestial phenomena at night.' The monk said: 'This student does not understand. What is the meaning?' The Master said: 'Look at the mountains during the day.' Asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'East is Jia and Yi wood.' The monk said: 'In that case, one must be crushed to pieces.' The Master said: 'It is easy to open the mouth of beginning and end, but difficult to maintain the heart in the cold of winter.' Asked: 'How to distinguish the master in the vast dust?' The Master said: 'The emperor of Chang'an, the general beyond the border.' The monk said: 'In that case, power is in hand.' The Master said: 'Do not kill the innocent.' Asked: 'What is the unchanging Dharma?' The Master said: 'The dead do not sit in meditation.' The monk said: 'This student does not understand. What is the meaning?' The Master said: 'Naga (dragon) is always in samadhi.' Asked: 'Apart from the throat, lips, and mouth, please tell me quickly, Master.' The Master said: 'Fuchang's mouth is narrow.' Asked: 'Why is the Master's mouth narrow?' The Master said: 'Return the topic to me.' Asked: 'What is the phrase that leaves behind the fish trap and rabbit snare?' The Master said: 'Big head, small hat.' Asked: 'What is the meaning?' The Master said: 'Wearing boots backwards with feet sideways.' Asked: 'What happens when the golden crow (sun) rises in the east and the jade rabbit (moon) sinks in the west?' The Master said: 'A scholar does not ride a donkey.' The monk said: 'In that case, thank you, Master, for the guidance.' The Master said: 'You must be more careful.' Asked: 'What was it like when Niutou (Fazong Zen master) had not yet seen the Fourth Patriarch (Daoxin Zen master)?' The Master said: 'Sapindus (a kind of tree seed) rosary.' Asked: 'What was it like after seeing him?' The Master said: 'Iron chime practitioner.' Asked: 'What happens when one enters the battlefield without using martial arts?' The Master said: 'The old monk beats the retreat drum.' The monk said: 'In that case, we will deploy the formation and raise the flag.' The Master said: 'I humbly hope you will enjoy the offering (a sacrificial term, hoping that the gods will enjoy the offerings).' Ascending the hall, he said: 'All the Buddhas, as numerous as the dust particles in the universe, are all here in Fuchang.' He raised his staff and drew a line, saying: 'Speaking of the Buddha and speaking of the Dharma, if you virtuous Zen practitioners understand, come out and give me evidence. If you don't understand, the flower buds must bloom overnight, do not wait for the morning breeze to blow them away.'

便下座。

蘄州四祖志諲禪師

僧問。如何是透法身句。師曰。多年松樹老𥻘皴。問葉落歸根時如何。師曰。一歲一枯榮。

襄州興化奉能禪師

僧問。如何是佛。師曰。髮長僧貌醜。

唐州天睦山慧滿禪師

僧問。如何是佛。師曰。多年桃核。曰意旨如何。師曰。打破里頭人。問如何是祖師西來意。師曰。三年逢一閏。曰合談何事。師曰。九日是重陽。

鄂州建福智同禪師

僧問。如何是透法身句。師曰。鸚鵡慕西秦。僧禮拜。師曰。聽取一頌。雲門透法身。法身何許人。雁回沙塞北。鸚鵡慕西秦。

襄州延慶宗本禪師

僧問。魚未跳龍門時如何。師曰。擺手入長安。曰跳過後如何。師曰。長安雖樂。

鼎州大龍山炳賢禪師

僧問。昔日先師語。如何透法身。師曰。萬仞峰前句。不與白雲齊。問如何是動乾坤句。師曰。透出龍宮翻大海。掌開日月倒須彌。問如何是出家人。師曰。深。曰如何是出家法。師曰。苦。

自巖上座

僧問。如何是無縫塔。師曰。磚瓦泥土。曰如何是塔中人。師曰。含齒戴髮。問如何是大人相。師曰。不曾作模樣。曰如何是老人相。師曰。無力把拄杖。問洞山麻三斤。意旨如何。師曰。八十婆婆不

【現代漢語翻譯】現代漢語譯本（禪師）於是從座位上下來。

蘄州四祖志諲禪師

有僧人問：『什麼是透法身句？』（透法身句：指超越對法身（Dharmakaya）的字面理解，直接體悟其真諦的語句。）禪師說：『多年的松樹，老皮粗糙。』僧人問：『落葉歸根時如何？』禪師說：『一年一枯榮。』

襄州興化奉能禪師

有僧人問：『什麼是佛？』（佛：覺悟者，指達到徹底覺悟的人。）禪師說：『頭髮長了，僧人的相貌就顯得醜陋。』

唐州天睦山慧滿禪師

有僧人問：『什麼是佛？』禪師說：『多年的桃核。』僧人問：『意旨如何？』禪師說：『打破里頭人。』（打破里頭人：指打破內在的執著和束縛，顯露出本性。）問：『如何是祖師西來意？』（祖師西來意：指禪宗的根本宗旨，即不立文字，直指人心，見性成佛。）禪師說：『三年逢一閏。』（三年逢一閏：指世事無常，變化不定。）問：『合談何事？』禪師說：『九日是重陽。』（九日是重陽：指應時應景，把握當下。）

鄂州建福智同禪師

有僧人問：『如何是透法身句？』禪師說：『鸚鵡慕西秦。』（鸚鵡慕西秦：鸚鵡嚮往西秦，比喻眾生嚮往佛法。）僧人禮拜。禪師說：『聽取一頌。雲門透法身，法身何許人。雁回沙塞北，鸚鵡慕西秦。』（雲門透法身：指雲門宗的禪師們體悟法身。法身何許人：法身在哪裡？雁回沙塞北，鸚鵡慕西秦：雁飛回北方的沙漠，鸚鵡嚮往西秦。）

襄州延慶宗本禪師

有僧人問：『魚未跳龍門時如何？』（魚未跳龍門時如何：比喻修行者未開悟時的狀態。）禪師說：『擺手入長安。』（擺手入長安：比喻自由自在，無拘無束。）問：『跳過後如何？』禪師說：『長安雖樂。』（長安雖樂：比喻即使達到目標，也不應執著于結果。）

鼎州大龍山炳賢禪師

有僧人問：『昔日先師語，如何透法身？』禪師說：『萬仞峰前句，不與白雲齊。』（萬仞峰前句，不與白雲齊：比喻超越一切相對的概念，達到絕對的境界。）問：『如何是動乾坤句？』（動乾坤句：指具有震撼力和影響力的語句。）禪師說：『透出龍宮翻大海，掌開日月倒須彌。』（透出龍宮翻大海，掌開日月倒須彌：比喻具有巨大的力量，能夠改變世界。）問：『如何是出家人？』（出家人：指離開世俗家庭，專心修行的人。）禪師說：『深。』問：『如何是出家法？』禪師說：『苦。』

自巖上座

有僧人問：『如何是無縫塔？』（無縫塔：比喻沒有缺陷，完美無缺的境界。）禪師說：『磚瓦泥土。』（磚瓦泥土：指構成世界的物質。）問：『如何是塔中人？』（塔中人：比喻處於完美境界中的人。）禪師說：『含齒戴髮。』（含齒戴髮：指具有人類的特徵。）問：『如何是大人相？』（大人相：指偉大人物的相貌。）禪師說：『不曾作模樣。』（不曾作模樣：指沒有固定的形象。）問：『如何是老人相？』（老人相：指老年人的相貌。）禪師說：『無力把拄杖。』（無力把拄杖：指衰老無力。）問：『洞山麻三斤，意旨如何？』（洞山麻三斤：禪宗公案，意指超越邏輯思維，直指事物本質。）禪師說：『八十婆婆不。』

【English Translation】 English version Then (the Chan master) descended from his seat.

Chan Master Zhiyan of the Fourth Ancestor of Qizhou

A monk asked: 'What is a phrase that penetrates the Dharmakaya (Dharmakaya: the body of the Dharma, the ultimate nature of reality)?' The master said: 'Old pine trees with many years, their bark is old and rough.' The monk asked: 'What about when the fallen leaves return to their roots?' The master said: 'One year, one withering and flourishing.'

Chan Master Fengneng of Xinghua in Xiangzhou

A monk asked: 'What is Buddha (Buddha: the awakened one, referring to someone who has attained complete enlightenment)?' The master said: 'Long hair makes a monk's appearance ugly.'

Chan Master Huiman of Tianmu Mountain in Tangzhou

A monk asked: 'What is Buddha?' The master said: 'An old peach pit.' The monk asked: 'What is the meaning?' The master said: 'Break open the person inside (Break open the person inside: refers to breaking through inner attachments and constraints to reveal one's true nature).' Asked: 'What is the meaning of the Patriarch's coming from the West (the meaning of the Patriarch's coming from the West: refers to the fundamental purpose of Zen Buddhism, which is to not establish words, directly point to the human mind, and see one's nature to become a Buddha)?' The master said: 'A leap month occurs every three years (A leap month occurs every three years: refers to the impermanence and changeability of worldly affairs).' Asked: 'What should we talk about?' The master said: 'The ninth day is the Double Ninth Festival (The ninth day is the Double Ninth Festival: refers to responding to the time and scenery, and grasping the present moment).'

Chan Master Zhitong of Jianfu in Ezhou

A monk asked: 'What is a phrase that penetrates the Dharmakaya?' The master said: 'Parrots admire Western Qin (Parrots admire Western Qin: parrots yearn for Western Qin, a metaphor for sentient beings yearning for the Buddha Dharma).' The monk bowed. The master said: 'Listen to a verse. Yunmen penetrates the Dharmakaya, where is the Dharmakaya person? Geese return to the northern sandbanks, parrots admire Western Qin (Yunmen penetrates the Dharmakaya: refers to the Zen masters of the Yunmen school realizing the Dharmakaya. Where is the Dharmakaya person: Where is the Dharmakaya? Geese return to the northern sandbanks, parrots admire Western Qin: Geese fly back to the northern deserts, parrots yearn for Western Qin).'

Chan Master Zongben of Yanqing in Xiangzhou

A monk asked: 'What is it like when a fish has not yet leaped over the Dragon Gate (What is it like when a fish has not yet leaped over the Dragon Gate: a metaphor for the state of a practitioner before enlightenment)?' The master said: 'Wave your hand and enter Chang'an (Wave your hand and enter Chang'an: a metaphor for being free and unrestrained).' Asked: 'What is it like after leaping over?' The master said: 'Although Chang'an is joyful (Although Chang'an is joyful: a metaphor for even if the goal is achieved, one should not be attached to the result).'

Chan Master Bingxian of Dalong Mountain in Dingzhou

A monk asked: 'The words of the former teacher, how to penetrate the Dharmakaya?' The master said: 'The phrase before the ten-thousand-仞 peak, does not align with the white clouds (The phrase before the ten-thousand-仞 peak, does not align with the white clouds: a metaphor for transcending all relative concepts and reaching the absolute realm).' Asked: 'What is a phrase that moves heaven and earth (a phrase that moves heaven and earth: refers to a phrase with shock and influence)?' The master said: 'Penetrate the dragon palace and overturn the great sea, open the palm and turn the sun and moon upside down and topple Mount Sumeru (Penetrate the dragon palace and overturn the great sea, open the palm and turn the sun and moon upside down and topple Mount Sumeru: a metaphor for having great power and being able to change the world).' Asked: 'What is a renunciant (renunciant: refers to someone who leaves their secular family and focuses on cultivation)?' The master said: 'Deep.' Asked: 'What is the Dharma of renunciation?' The master said: 'Bitter.'

Senior Monk Ziyan

A monk asked: 'What is a seamless stupa (seamless stupa: a metaphor for a flawless and perfect realm)?' The master said: 'Bricks, tiles, and mud (Bricks, tiles, and mud: refers to the materials that make up the world).' Asked: 'What is the person in the stupa (person in the stupa: a metaphor for a person in a perfect realm)?' The master said: 'Containing teeth and wearing hair (Containing teeth and wearing hair: refers to having human characteristics).' Asked: 'What is the appearance of a great person (appearance of a great person: refers to the appearance of a great figure)?' The master said: 'Never made a model (Never made a model: refers to not having a fixed image).' Asked: 'What is the appearance of an old person (appearance of an old person: refers to the appearance of an elderly person)?' The master said: 'Unable to hold a cane (Unable to hold a cane: refers to being old and weak).' Asked: 'Dongshan's three pounds of flax, what is the meaning (Dongshan's three pounds of flax: a Zen koan, meaning to transcend logical thinking and directly point to the essence of things)?' The master said: 'An eighty-year-old woman not.'

妝梳。

香林遠禪師法嗣

隨州智門光祥禪師(先住北塔)

僧問。如何是佛。師曰。踏破草鞋赤腳走。曰如何是佛向上事。師曰。拄杖頭上挑日月。問如何是祖師西來意。師曰。眼不見鼻。曰便恁么領會時如何。師曰。鼻孔里呷羹。問曹溪路上還有俗談也無。師曰。六祖是盧行者。問一切智智清凈。還有地獄也無。師曰。閻羅王是鬼做。上堂。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。正當恁么時。文殊向甚麼處出頭。若也出頭不得。金毛師子腰折。幸好一盤飯。莫待糝椒姜。上堂。山僧記得。在母胎中有一則語。今日舉似大眾。諸人不得作道理商量。還有人商識得么。若商量不得。三十年後不得錯舉。問如何是清凈法身。師曰。滿眼是埃塵。問古鏡未磨時如何。師曰。也祇是個銅片。曰磨后如何。師曰。且收取。問如何是般若體。師曰。蚌含明月。曰如何是般若用。師曰。兔子懷胎。問金剛眼中著得個甚麼。師曰。一把沙。曰為甚麼如此。師曰。非公境界。問如何是無縫塔。師曰。四棱著地。曰如何是塔中人。師曰。鼻孔三斤秤不起。問蓮花未出水時如何。師曰。蓮花。曰出水后如何。師曰。荷葉。上堂。汝等諸人橫擔拄杖。出一叢林入一叢林。你道叢林有幾種。或有旃檀叢林。旃

【現代漢語翻譯】現代漢語譯本：妝梳。

香林遠禪師的法嗣

隨州智門光祥禪師（先前住在北塔）

有僧人問道：『什麼是佛？』禪師說：『踏破草鞋，赤腳走。』僧人說：『什麼是佛向上之事？』禪師說：『拄杖頭上挑日月。』問：『什麼是祖師西來意？』禪師說：『眼不見鼻。』僧人說：『如果這樣領會時如何？』禪師說：『鼻孔里喝羹。』問：『曹溪路上還有俗談嗎？』禪師說：『六祖（慧能）是盧行者。』問：『一切智智清凈，還有地獄嗎？』禪師說：『閻羅王是鬼做的。』上堂說法：『如果一法存在，毗盧（毗盧遮那佛）就墮落在凡夫之中；如果萬法不存在，普賢（普賢菩薩）就失去他的境界。正當這個時候，文殊（文殊菩薩）從什麼地方出頭？如果出頭不得，金毛獅子就要腰折。幸好有一盤飯，不要等到摻了花椒生薑才吃。』上堂說法：『山僧記得，在母胎中有一句話，今天說給大家聽。你們不要用道理來商量。有人能商量得出來嗎？如果商量不出來，三十年後不要錯誤地引用。』問：『什麼是清凈法身？』禪師說：『滿眼都是埃塵。』問：『古鏡未磨時如何？』禪師說：『也只是個銅片。』僧人說：『磨后如何？』禪師說：『且收取。』問：『什麼是般若（智慧）體？』禪師說：『蚌含明月。』僧人說：『什麼是般若用？』禪師說：『兔子懷胎。』問：『金剛眼中著得個什麼？』禪師說：『一把沙。』僧人說：『為什麼如此？』禪師說：『非你所能理解的境界。』問：『什麼是無縫塔？』禪師說：『四棱著地。』僧人說：『什麼是塔中人？』禪師說：『鼻孔三斤秤不起。』問：『蓮花未出水時如何？』禪師說：『蓮花。』僧人說：『出水后如何？』禪師說：『荷葉。』上堂說法：『你們這些人橫擔拄杖，從一個叢林到另一個叢林。你們說叢林有幾種？或者有旃檀（檀香）叢林，旃

【English Translation】 English version: Adornment and combing.

Dharma successor of Zen Master Xianglin Yuan

Zen Master Zhimen Guangxiang of Suizhou (formerly residing at North Pagoda)

A monk asked: 'What is Buddha?' The Master said: 'Trampling worn-out straw sandals, walking barefoot.' The monk said: 'What is the matter beyond Buddha?' The Master said: 'A staff's head carrying the sun and moon.' Asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'The eyes do not see the nose.' The monk said: 'What if I understand it in this way?' The Master said: 'Drinking soup through the nostrils.' Asked: 'Are there still worldly talks on the Caoqi Road?' The Master said: 'The Sixth Patriarch (Huineng) is a layman Lu.' Asked: 'Is there still hell in the purity of all wisdom?' The Master said: 'King Yama is made by ghosts.' Ascending the hall: 'If one dharma exists, Vairocana (Vairocana Buddha) falls into the realm of ordinary people; if all dharmas do not exist, Samantabhadra (Samantabhadra Bodhisattva) loses his realm. Right at this moment, where does Manjusri (Manjusri Bodhisattva) emerge from? If he cannot emerge, the golden-haired lion will break its back. Fortunately, there is a plate of rice; don't wait until it is mixed with pepper and ginger to eat it.' Ascending the hall: 'This mountain monk remembers a saying from within the womb, which I will tell everyone today. You must not discuss it with reason. Can anyone figure it out? If you cannot figure it out, do not quote it incorrectly thirty years later.' Asked: 'What is the pure Dharma body?' The Master said: 'The eyes are full of dust.' Asked: 'What is it like when the ancient mirror has not been polished?' The Master said: 'It is just a piece of copper.' The monk said: 'What is it like after polishing?' The Master said: 'Just take it back.' Asked: 'What is the substance of Prajna (wisdom)?' The Master said: 'A clam containing a bright moon.' The monk said: 'What is the function of Prajna?' The Master said: 'A rabbit conceiving.' Asked: 'What can be put in the eye of a Vajra?' The Master said: 'A handful of sand.' The monk said: 'Why is it so?' The Master said: 'It is not a realm you can understand.' Asked: 'What is a seamless pagoda?' The Master said: 'Four edges touching the ground.' The monk said: 'What is the person in the pagoda?' The Master said: 'The nostrils cannot lift a three-catty scale.' Asked: 'What is it like when the lotus flower has not emerged from the water?' The Master said: 'A lotus flower.' The monk said: 'What is it like after emerging from the water?' The Master said: 'A lotus leaf.' Ascending the hall: 'You people are carrying staffs horizontally, going from one monastery to another. How many kinds of monasteries do you say there are? Perhaps there are sandalwood (sandalwood) monasteries, san-

檀圍繞。或有荊棘叢林。荊棘圍繞。或有荊棘叢林。旃檀圍繞。或有旃檀叢林。荊棘圍繞。祇如四種叢林。是汝諸人在阿那個叢林里。安身立命。若無安身立命處。虛踏破草鞋。閻羅王徴你草鞋錢有日在。上堂。雪峰輥毬。羅漢書字。歸宗斬蛇。大隨燒番。且道明甚麼邊事。還有人明得么。試道看。若明不得。所以道。斬蛇須是斬蛇手。燒畬須是燒畬人。瞥起情塵生妄見。眼裡無筋一世貧。上堂。赫日裡我人。雲霧里慈悲。霜雪裡假褐。雹子里藏身。還藏得身么。若藏不得。卻被雹子打破髑髏。上堂。東家李四婆。西家來乞火。門外立少時。嗔他停滯我。惡發走歸家。虛心屋裡坐。可憐群小兒。終日受飢餓。有眼不點睛。空鎖髑髏破。

灌州羅漢和尚

僧問。如何是佛。師曰。牛頭阿旁。曰如何是法。師曰。劍樹刀山。問如何是佛法大意。師曰。井中紅𦦨。日裡浮漚。曰如何領會。師曰。遙指扶桑日那邊。問如何是本來心。師曰。蹉過了也。

灌州青城香林信禪師

僧問。覿面相呈時如何。師曰。筑著鼻孔。

洞山初禪師法嗣

潭州福嚴良雅禪師

居洞山第一座。山參次。僧出問。如何是佛。山答曰。麻三斤。參罷。山至寮謂師曰。我今日答這僧話得么。曰恰值某淨髮。

【現代漢語翻譯】現代漢語譯本檀香樹圍繞著（叢林）。或者有荊棘叢林，荊棘圍繞著。或者有荊棘叢林，檀香樹圍繞著。或者有檀香樹叢林，荊棘圍繞著。就像這四種叢林一樣，你們這些人要在哪個叢林里安身立命呢？如果沒有安身立命的地方，白白踏破草鞋，閻羅王向你徵收草鞋錢的日子總會到來。上堂說法。雪峰義存禪師滾動圓球，羅漢桂琛禪師書寫文字，歸宗智常禪師斬斷蛇，大隨法真禪師焚燒蕃薯。且說明白這是什麼事情？還有人明白嗎？試著說看。如果不能明白，所以說，斬蛇必須是斬蛇的能手，燒荒必須是燒荒的人。稍微動了情念塵埃就產生虛妄的見解，眼裡沒有真知灼見，一輩子貧困。上堂說法。烈日裡隱藏著『我人』，雲霧里隱藏著慈悲，霜雪裡穿著粗布衣，冰雹里藏身。還能藏得住身嗎？如果藏不住，卻被冰雹打破頭顱。上堂說法。東家的李四婆，到西家來乞火。在門外站了一會兒，就生氣他們耽誤了她。惱怒地走回家，空虛地在屋裡坐著。可憐那些孩子們，整天捱餓。有眼睛卻不能看清，白白鎖著破敗的頭顱。

灌州羅漢和尚

僧人問：『什麼是佛？』羅漢和尚說：『牛頭阿旁（地獄的獄卒）。』僧人問：『什麼是法？』羅漢和尚說：『劍樹刀山（地獄的刑罰）。』僧人問：『什麼是佛法大意？』羅漢和尚說：『井中的紅繩，陽光下的水泡。』僧人問：『如何領會？』羅漢和尚說：『遙指扶桑（東方）日出的那邊。』僧人問：『什麼是本來心？』羅漢和尚說：『錯過了啊。』

灌州青城香林信禪師

僧人問：『面對面相見時如何？』香林信禪師說：『撞著鼻孔。』

洞山良價禪師的弟子

潭州福嚴良雅禪師

擔任洞山的第一座。良雅禪師參拜洞山良價禪師后，有僧人出來問：『什麼是佛？』洞山良價禪師回答說：『麻三斤。』參拜完畢后，洞山良價禪師到方丈室對良雅禪師說：『我今天回答這個僧人的話，說得對嗎？』良雅禪師說：『恰好我今天剃頭。』

【English Translation】 English version Surrounded by sandalwood trees (forest). Or there are thorny thickets, surrounded by thorns. Or there are thorny thickets, surrounded by sandalwood trees. Or there are sandalwood thickets, surrounded by thorns. Just like these four kinds of thickets, in which thicket are you all going to settle down and establish yourselves? If there is no place to settle down and establish yourselves, you will wear out your straw sandals in vain, and the day will come when Yama (the King of Hell) will demand payment for your straw sandals. Ascending the Dharma hall. Xuefeng Yicun (Zen master) rolls a ball, Luohan Guichen (Zen master) writes characters, Guizong Zhichang (Zen master) cuts a snake, Dasui Fazhen (Zen master) burns sweet potatoes. And what is being clarified here? Does anyone understand? Try to say it. If you cannot understand, therefore it is said, cutting a snake must be done by a snake-cutting expert, burning wasteland must be done by a wasteland-burning person. A slight stirring of emotional dust gives rise to false views, and without wisdom in your eyes, you will be poor for life. Ascending the Dharma hall. In the scorching sun, 『I』 is hidden; in the clouds and mist, compassion is hidden; in the frost and snow, a coarse robe is worn; in the hail, one hides. Can you really hide? If you cannot hide, your skull will be broken by the hail. Ascending the Dharma hall. Old woman Li of the east family comes to the west family to beg for fire. Standing outside the door for a short while, she gets angry at them for delaying her. Angrily she goes home and sits empty-heartedly in the house. Pitiful are those children, starving all day long. Having eyes but not seeing clearly, they vainly lock up a broken skull.

Monk Luohan of Guan Prefecture

A monk asked: 『What is Buddha?』 The master said: 『Ox-headed Arhat (a jailer in hell).』 The monk asked: 『What is Dharma?』 The master said: 『Sword trees and knife mountains (punishments in hell).』 The monk asked: 『What is the great meaning of the Buddha-dharma?』 The master said: 『A red rope in a well, a floating bubble in the sun.』 The monk asked: 『How to understand it?』 The master said: 『Pointing far away to the other side of Fusang (the East) where the sun rises.』 The monk asked: 『What is the original mind?』 The master said: 『You have missed it.』

Zen Master Xianglin Xin of Qingcheng, Guan Prefecture

A monk asked: 『What is it like when facing each other directly?』 The master said: 『Bumping into the nostrils.』

Disciple of Zen Master Dongshan Liangjie

Zen Master Fuyan Liangya of Tanzhou

He held the first seat at Dongshan. After Zen Master Liangya paid respects to Zen Master Dongshan Liangjie, a monk came out and asked: 『What is Buddha?』 Zen Master Dongshan Liangjie replied: 『Three pounds of flax.』 After the audience, Zen Master Dongshan Liangjie went to the abbot's room and said to Zen Master Liangya: 『Was my answer to that monk today correct?』 Zen Master Liangya said: 『It just so happens that I shaved my head today.』

山曰。你元來作這去就。拂袖便出。師曰。這老漢。將謂我明他這話頭不得。因作偈呈曰。五彩畫牛頭。黃金為點額。春晴二月初。農人皆取則。寒食賀新正。鐵錢三五百。山見深肯之。住福嚴日。僧問。如何是和尚家風。師曰。入門便見。

荊南府開福德賢禪師

僧問。去離不得時如何。師曰。子承父業。問如何是衲僧活計。師曰。耳里種田。上堂。不用思而知。不用慮而解。知解俱泯。合談何事。良久曰。一葉落天下秋。問承和尚有言。隔江招手。意旨如何。師曰。被裡張帆。曰恁么則南山起云。北山下雨去也。師曰。踏不著。

潭州報慈嵩禪師

僧問。北斗藏身意旨如何。師曰。百歲老人入漆甕。

岳州乾明睦禪師

問洞山。停機罷賞時如何。山曰。水底弄傀儡。師曰。誰是看玩者。山曰。停機罷賞者。師曰。恁么則知音不和也。山曰。知音底事作么生。師曰。大盡三十日。山曰。未在更道。師曰。某甲合吃和尚手中痛棒。山休去。問昔日靈山記。今朝嗣阿誰。師曰。楚山突兀。漢水東流。曰恁么則洞山的嗣也。師曰。聽事不真。喚鐘作甕。

鄧州廣濟院同禪師

僧問。萬緣息盡時如何。師曰。三腳蝦蟆飛上天。問如何是透法身句。師曰。華岳三峰小。曰此

【現代漢語翻譯】現代漢語譯本山（指某位禪師）說：『你原來是這樣做的。』說完拂袖而去。師（指另一位禪師）說：『這老頭，以為我不明白他的話頭。』因此作偈呈現：『五彩畫牛頭，黃金為點額。春晴二月初，農人皆取則。寒食賀新正，鐵錢三五百。』山（指某位禪師）見后深表認可。住持福嚴寺時，有僧人問：『如何是和尚的家風？』師（指福嚴寺住持）說：『入門便見。』

荊南府開福德賢禪師

僧人問：『去離不得時如何？』師（指德賢禪師）說：『子承父業。』問：『如何是衲僧（指僧人）的活計？』師（指德賢禪師）說：『耳里種田。』上堂說法時說：『不用思慮而知，不用考慮而解。知解都泯滅了，還談論什麼事呢？』良久說：『一葉落，天下秋。』問：『聽聞和尚有言，隔江招手，意旨如何？』師（指德賢禪師）說：『被裡張帆。』說：『這樣說來，就是南山起云，北山下雨了？』師（指德賢禪師）說：『踏不著（意為不著邊際）。』

潭州報慈嵩禪師

僧人問：『北斗藏身意旨如何？』師（指嵩禪師）說：『百歲老人入漆甕。』

岳州乾明睦禪師

問洞山（指洞山良價禪師）：『停機罷賞時如何？』山（指洞山良價禪師）說：『水底弄傀儡。』師（指乾明睦禪師）說：『誰是看玩者？』山（指洞山良價禪師）說：『停機罷賞者。』師（指乾明睦禪師）說：『這樣說來，知音不和啊。』山（指洞山良價禪師）說：『知音底事作么生？』師（指乾明睦禪師）說：『大盡三十日。』山（指洞山良價禪師）說：『未在（意為還不到那個程度），更道（意為再說一句）。』師（指乾明睦禪師）說：『某甲（意為我）合吃和尚手中痛棒。』山（指洞山良價禪師）休去（意為不再作答）。問：『昔日靈山記（指佛陀在靈鷲山說法），今朝嗣阿誰（指今天繼承的是誰）？』師（指乾明睦禪師）說：『楚山突兀，漢水東流。』說：『這樣說來，就是洞山的嗣（指洞山良價禪師的傳承）了？』師（指乾明睦禪師）說：『聽事不真，喚鐘作甕（意為聽不明白，理解錯誤）。』

鄧州廣濟院同禪師

僧人問：『萬緣息盡時如何？』師（指同禪師）說：『三腳蝦蟆飛上天。』問：『如何是透法身句？』師（指同禪師）說：『華岳三峰小。』說：『此（指華岳三峰小）』

【English Translation】 English version Shan (referring to a certain Chan master) said, 'So, this is how you do it.' He then flicked his sleeve and left. The Master (referring to another Chan master) said, 'This old man thinks I don't understand his point.' Therefore, he composed a verse and presented it: 'A colorful painted ox head, with gold as dots on its forehead. In the clear spring of the second month, farmers all take it as a model. At the Cold Food Festival, celebrating the New Year, with three to five hundred iron coins.' Shan (referring to the Chan master) deeply acknowledged it upon seeing it. When residing at Fuyan Temple, a monk asked, 'What is the style of the Abbot's family?' The Master (referring to the Abbot of Fuyan Temple) said, 'You see it as soon as you enter the gate.'

Chan Master Dexian of Kaifude Temple in Jingnan Prefecture

A monk asked, 'What happens when one cannot leave?' The Master (referring to Chan Master Dexian) said, 'The son inherits the father's business.' Asked, 'What is the livelihood of a衲僧 (nà sēng, a mendicant monk)?' The Master (referring to Chan Master Dexian) said, 'Farming in the ears.' When ascending the Dharma hall, he said, 'No need to know through thinking, no need to understand through deliberation. When both knowing and understanding are extinguished, what is there to talk about?' After a long silence, he said, 'One leaf falls, and the world knows autumn.' Asked, 'I have heard the Master say, waving from across the river, what is the meaning?' The Master (referring to Chan Master Dexian) said, 'Raising the sail in the blanket.' Said, 'In that case, the southern mountain rises with clouds, and the northern mountain has rain?' The Master (referring to Chan Master Dexian) said, 'Cannot step on it (meaning irrelevant).'

Chan Master Song of Bao Ci Temple in Tanzhou

A monk asked, 'What is the meaning of the Big Dipper hiding its body?' The Master (referring to Chan Master Song) said, 'A hundred-year-old man enters a lacquer vat.'

Chan Master Mu of Qianming Temple in Yuezhou

Asked Dongshan (referring to Chan Master Dongshan Liangjie), 'What happens when the loom stops and the appreciation ceases?' Shan (referring to Chan Master Dongshan Liangjie) said, 'Playing puppets at the bottom of the water.' The Master (referring to Chan Master Mu) said, 'Who is the one watching and playing?' Shan (referring to Chan Master Dongshan Liangjie) said, 'The one who stops the loom and ceases the appreciation.' The Master (referring to Chan Master Mu) said, 'In that case, the kindred spirits are not in harmony.' Shan (referring to Chan Master Dongshan Liangjie) said, 'What is the matter with the kindred spirits?' The Master (referring to Chan Master Mu) said, 'The last day of the month is thirty days.' Shan (referring to Chan Master Dongshan Liangjie) said, 'Not yet (meaning not to that extent), say another word (meaning say one more sentence).' The Master (referring to Chan Master Mu) said, 'I (meaning me) deserve to eat a painful blow from the Master's hand.' Shan (referring to Chan Master Dongshan Liangjie) stopped (meaning no longer answering). Asked, 'The record of the Vulture Peak in the past (referring to the Buddha preaching at Vulture Peak), who inherits it today (referring to who inherits it today)?' The Master (referring to Chan Master Mu) said, 'The Chu Mountains are towering, and the Han River flows eastward.' Said, 'In that case, it is the succession of Dongshan (referring to the lineage of Chan Master Dongshan Liangjie)?' The Master (referring to Chan Master Mu) said, 'Listening is not true, calling a bell a jar (meaning not understanding, misunderstanding).'

Chan Master Tong of Guangji Temple in Dengzhou

A monk asked, 'What happens when all myriad conditions cease?' The Master (referring to Chan Master Tong) said, 'A three-legged toad flies to the sky.' Asked, 'What is the phrase that penetrates the Dharmakaya?' The Master (referring to Chan Master Tong) said, 'The three peaks of Mount Hua are small.' Said, 'This (referring to the three peaks of Mount Hua are small)'

意如何。師曰。黃河輥底流。

韶州東平山洪教禪師

僧問。如何是向上關。師豎起拂子。僧曰。學人未嘵。乞師再指。師曰。非公境界。曰和尚豈無方便。師曰。再犯不容。

泐潭謙禪師法嗣

虔州丫山宗盛禪師

上堂。鐘聲清鼓聲響。早晚相聞休妄想。薦得徒勞別問津。莫道山僧無伎倆。咄。

奉先深禪師法嗣

天臺蓮華峰祥庵主

僧問。如何是雪嶺泥牛吼。師曰。聽。曰如何是雲門木馬嘶。師曰。響。示寂日。拈拄杖示眾曰。古人到這裡。為甚麼不肯住。眾無對。師乃曰。為他途路不得力。復曰。畢竟如何。以杖橫肩曰。楖栗橫擔不顧人。直入千峰萬峰去。言畢而逝。

江州崇聖御禪師

僧問。如何是學人受用三昧。師曰。橫擔拄杖。曰意旨如何。師曰。步步踏實。

雙泉郁禪師法嗣

鼎州德山慧遠禪師

開堂。示眾曰。無量法門悉已具足。然雖如是。且須委悉始得。其除方便。昔時聖人互出。乃曰。傳燈爾後賢者差肩。故云繼祖。是以心心相傳。法法相印。且作么生傳。作么生印。舉起拂子曰。此乃人天同證。若如是也。遞相證明。其或未曉之徒。請垂下問。僧問。如何是祖師西來意。師曰。鐵門路險。解夏上堂僧問。九

【現代漢語翻譯】現代漢語譯本意如何。（意思是怎樣的？）師曰。（禪師說：）黃河輥底流。（黃河水在河底翻滾流動。）

韶州東平山洪教禪師

僧問。（有僧人問：）如何是向上關。（什麼是向上突破的關隘？）師豎起拂子。（禪師豎起拂塵。）僧曰。（僧人說：）學人未嘵。（學人還不明白。）乞師再指。（請禪師再次指點。）師曰。（禪師說：）非公境界。（不是你的境界。）曰和尚豈無方便。（僧人說：和尚難道沒有方便法門嗎？）師曰。（禪師說：）再犯不容。（再次冒犯就不容許了。）

泐潭謙禪師法嗣

虔州丫山宗盛禪師

上堂。（禪師升座說法。）鐘聲清鼓聲響。（鐘聲清脆，鼓聲響亮。）早晚相聞休妄想。（早晚都能聽到，不要妄想。）薦得徒勞別問津。（領悟了也徒勞，不要再問路了。）莫道山僧無伎倆。（不要說老僧沒有本領。）咄。（喝斥聲。）

奉先深禪師法嗣

天臺蓮華峰祥庵主

僧問。（有僧人問：）如何是雪嶺泥牛吼。（什麼是雪山上的泥牛吼叫？）師曰。（禪師說：）聽。（聽。）曰如何是雲門木馬嘶。（什麼是雲門宗的木馬嘶鳴？）師曰。（禪師說：）響。（響。）示寂日。（臨終之日。）拈拄杖示眾曰。（拿起拄杖向大眾示意說：）古人到這裡。（古人到了這裡。）為甚麼不肯住。（為什麼不肯停留？）眾無對。（大眾無言以對。）師乃曰。（禪師於是說：）為他途路不得力。（因為其他的道路沒有力量。）復曰。（又說：）畢竟如何。（究竟如何？）以杖橫肩曰。（用拄杖橫在肩上說：）楖栗橫擔不顧人。（橫擔著楖栗木的枴杖，不顧別人。）直入千峰萬峰去。（直接進入千峰萬峰之中。）言畢而逝。（說完就去世了。）

江州崇聖御禪師

僧問。（有僧人問：）如何是學人受用三昧（samadhi，禪定）。（什麼是學人受用的禪定？）師曰。（禪師說：）橫擔拄杖。（橫擔著拄杖。）曰意旨如何。（僧人說：是什麼意思？）師曰。（禪師說：）步步踏實。（步步踏實。）

雙泉郁禪師法嗣

鼎州德山慧遠禪師

開堂。（開始講法。）示眾曰。（向大眾開示說：）無量法門悉已具足。（無量的法門都已經具備。）然雖如是。（雖然如此。）且須委悉始得。（還必須詳細瞭解才行。）其除方便。（其他的方便法門。）昔時聖人互出。（過去的聖人互相出現。）乃曰。（於是說：）傳燈爾後賢者差肩。（傳燈之後賢者並肩。）故云繼祖。（所以說繼承祖師。）是以心心相傳。（因此心心相傳。）法法相印。（法法相印。）且作么生傳。（那麼怎麼傳？）作么生印。（怎麼印？）舉起拂子曰。（舉起拂塵說：）此乃人天同證。（這是人天共同證悟的。）若如是也。（如果這樣。）遞相證明。（互相證明。）其或未曉之徒。（如果還有不明白的人。）請垂下問。（請提問。）僧問。（有僧人問：）如何是祖師西來意。（什麼是祖師西來意？）師曰。（禪師說：）鐵門路險。（鐵門路險。）解夏上堂僧問。（解夏上堂時，有僧人問：）九

【English Translation】 English version What is the meaning? The master said: 'The Yellow River rolls along the bottom.'

Zen Master Hongjiao of Dongping Mountain in Shaozhou

A monk asked: 'What is the upward pass?' The master held up his whisk. The monk said: 'This student does not understand. I beg the master to point it out again.' The master said: 'Not your realm.' The monk said: 'Does the abbot not have expedient means?' The master said: 'No further offenses are allowed.'

Lineage of Zen Master Qian of Letan

Zen Master Zongsheng of Yasha Mountain in Qianzhou

Entering the hall: 'The sound of the bell is clear, the sound of the drum is loud. Hearing them morning and evening, cease your delusions. Understanding is in vain, do not ask for directions elsewhere. Do not say that this mountain monk has no skills.' Doh!

Lineage of Zen Master Shen of Fengxian

Hermit Xiang of Lotus Peak on Mount Tiantai

A monk asked: 'What is the roar of the mud ox on Snow Mountain?' The master said: 'Listen.' The monk asked: 'What is the neigh of the wooden horse of Yunmen?' The master said: 'Sound.' On the day of his death, he picked up his staff and showed it to the assembly, saying: 'The ancients arrived here, why were they unwilling to stay?' The assembly had no response. The master then said: 'Because other paths are powerless.' He then said: 'Ultimately, what is it like?' He placed the staff across his shoulder and said: 'Carrying the zhili staff across my shoulder, I do not heed others, directly entering thousands and ten thousands of peaks.' Having spoken, he passed away.

Zen Master Yu of Chong Sheng in Jiangzhou

A monk asked: 'What is the samadhi (禪定) that a student can enjoy?' The master said: 'Carrying the staff across your shoulder.' The monk asked: 'What is the meaning?' The master said: 'Step by step, treading firmly.'

Lineage of Zen Master Yu of Shuangquan

Zen Master Huiyuan of Deshan in Dingzhou

Entering the hall: He instructed the assembly, saying: 'Limitless Dharma gates are all fully complete. Although this is so, you must understand them thoroughly. As for other expedient means, the sages of the past appeared in turn.' Then he said: 'Passing on the lamp, the worthy ones will stand shoulder to shoulder. Therefore, it is said to continue the ancestors. Thus, mind is transmitted to mind, Dharma is sealed with Dharma. How is it transmitted? How is it sealed?' He raised his whisk and said: 'This is what humans and gods alike realize.' If this is so, then prove it to each other. If there are those who do not understand, please ask questions.' A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'The iron gate is a dangerous road.' During the summer retreat, a monk asked: 'Nine'

旬禁足今也滿。自恣之儀事若何。師曰。猢猻趁蛺蝶。九步作一歇。曰意旨如何。師示頌曰。兩個童兒舁木鼓。左邊打了右邊舞。剎那變現百千般。分明示君君記取。問亡僧遷化向甚麼處去。師曰。烏龜鉆破壁。上堂。枕石漱流。任運天真。不見古者道。撥霞掃雪和雲母。掘石移松得茯苓。當恁么時復何言哉。諸禪德要會么。聽取一頌。雪霽長空。迥野飛鴻。段云片片。向西向東。

襄州含珠山彬禪師

僧問。如何是正法眼。師曰。瞎。問如何是和尚關棙子。師豎起拂子。僧便喝。師便打。問如何是三乘教。師曰。上大人。曰意旨如何。師曰。化三千。

披雲寂禪師法嗣

廬山開先照禪師

僧問。向上宗乘乞師垂示。師曰。白雲斷處見明月。曰猶是學人疑處。師曰。黃葉落時聞搗衣。問如何是和尚家風。師曰。一條寒澗木。得力勝兒孫。曰用者如何。師曰。百雜碎。上堂。叢林規矩。古佛家風。一參一請。一粥一飯。且道。明得個甚麼。祇如諸人。心心不停。唸唸不住。若能不停處停。念處無念。自合無生之理。與么說話。笑破他人口。參。

金陵天寶和尚

僧問。白雲抱幽石時如何。師曰。非公境界。問如何是和尚家風。師曰。列半作三。曰學人未曉。師曰。鼻孔針筒

【現代漢語翻譯】現代漢語譯本問：十日禁足的期限如今已滿，自恣（Pravāraṇā，僧團于雨季安居結束時舉行的儀式，允許僧侶互相指出過失）的儀式應該如何進行？師父說：『就像猴子追逐蝴蝶，每走九步就要停下來休息。』問：其中的意旨是什麼？師父作偈頌開示說：『兩個童子抬著木鼓，左邊敲打右邊跳舞。剎那間變現出千百種景象，分明地展示給你，你要牢牢記住。』問：已故的僧人遷化後去了哪裡？師父說：『就像烏龜鉆破墻壁。』（師父）上堂說法：『枕著石頭漱口，順應自然，保持天真。』難道沒聽古人說過嗎？『撥開彩霞掃去白雪，和著雲母的光輝，挖掘石頭移植松樹，得到茯苓。』當在這種時候，又該說什麼呢？各位禪德想要領會嗎？聽我一首偈頌：『雪后晴空萬里，遼闊的原野上飛翔著鴻雁。片片雲彩，向西又向東。』

襄州含珠山彬禪師

有僧人問：『什麼是正法眼？』師父說：『瞎。』問：『什麼是和尚的關捩子（關鍵）？』師父豎起拂塵。僧人便喝斥。師父就打他。問：『什麼是三乘教（聲聞乘、緣覺乘、菩薩乘）？』師父說：『上大人。』問：『意旨如何？』師父說：『化三千。』

披雲寂禪師法嗣

廬山開先照禪師

有僧人問：『請師父開示向上宗乘（禪宗的最高境界）。』師父說：『白雲斷開處，可以看見明月。』問：『但這仍然是學人疑惑的地方。』師父說：『黃葉飄落時，可以聽見搗衣的聲音。』問：『什麼是和尚的家風？』師父說：『一條寒冷山澗中的樹木，發揮作用勝過兒孫。』問：『如何運用它？』師父說：『百雜碎。』（師父）上堂說法：『叢林的規矩，古佛的家風，一參一請，一粥一飯。』且說，明白了個什麼？就像各位，心心不停，唸唸不住。若能在不停處停下來，在念頭處達到無念，自然契合無生的道理。這樣說話，會被人笑掉大牙。參！

金陵天寶和尚

有僧人問：『白雲擁抱幽靜的石頭時，是怎樣的景象？』師父說：『非你所能達到的境界。』問：『什麼是和尚的家風？』師父說：『列半作三。』問：『學人還不明白。』師父說：『鼻孔針筒。』

【English Translation】 English version Question: The ten-day retreat is now complete. How should the Pravāraṇā (the ceremony held by the Sangha at the end of the rainy season retreat, allowing monks to point out each other's faults) ceremony be conducted? The Master said: 'Like a monkey chasing butterflies, taking a rest every nine steps.' Question: What is the meaning of this? The Master offered a verse, saying: 'Two children carry a wooden drum, beating on the left and dancing on the right. In an instant, a hundred thousand forms appear, clearly shown to you, remember it well.' Question: Where did the deceased monk go after passing away? The Master said: 'Like a turtle breaking through a wall.' (The Master) ascended the Dharma hall and said: 'Pillowing on a stone and rinsing the mouth with the stream, following nature and maintaining innocence.' Haven't you heard the ancients say? 'Brushing aside the rosy clouds and sweeping away the white snow, blending with the shimmer of mica, digging stones and transplanting pine trees, obtaining Poria cocos.' At such a time, what more is there to say? Do you, virtuous practitioners of Chan, want to understand? Listen to my verse: 'After the snow, the sky is clear and vast, wild geese fly across the open fields. Patches of clouds, heading west and east.'

Chan Master Bin of Hanzhu Mountain in Xiangzhou

A monk asked: 'What is the Right Dharma Eye?' The Master said: 'Blind.' Question: 'What is the key (關棙子) of the Abbot?' The Master raised his whisk. The monk then shouted. The Master then struck him. Question: 'What are the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna)?' The Master said: 'Upper great man (上大人).' Question: 'What is the meaning of this?' The Master said: 'Transform three thousand (化三千).'

Dharma Successor of Chan Master Pi Yun Ji

Chan Master Zhao of Kaixian Temple on Mount Lu

A monk asked: 'I beg the Master to reveal the Upward Vehicle (the highest state of Zen).' The Master said: 'Where the white clouds break, the bright moon can be seen.' Question: 'But this is still where the student is in doubt.' The Master said: 'When the yellow leaves fall, the sound of washing clothes can be heard.' Question: 'What is the Abbot's family style?' The Master said: 'A tree in a cold mountain stream, its usefulness surpasses children and grandchildren.' Question: 'How is it used?' The Master said: 'A hundred mixed fragments.' (The Master) ascended the Dharma hall and said: 'The rules of the monastery, the family style of the ancient Buddhas, one visit and one request, one bowl of porridge and one meal.' Tell me, what is understood? Just like all of you, mind after mind unceasing, thought after thought unstopping. If you can stop where there is no stopping, and reach no-thought in the place of thought, you will naturally accord with the principle of no-birth. Speaking like this will make people laugh their teeth out. Investigate!

Monk Tianbao of Jinling

A monk asked: 'What is the scene when white clouds embrace a secluded stone?' The Master said: 'Not a realm you can reach.' Question: 'What is the Abbot's family style?' The Master said: 'Divide half and make three (列半作三).' Question: 'This student still does not understand.' The Master said: 'Needle tube in the nostril (鼻孔針筒).'

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舜峰韶禪師法嗣

磁州桃園山曦朗禪師

僧問。如何是祖師西來意。師曰。西來若有意。斬下老僧頭。曰為甚卻如此。師曰。不見道。為法喪軀。

安州法雲智善禪師

僧問。如何是古佛道場。師曰。山青水綠。

般若柔禪師法嗣

藍田縣真禪師

僧問。如何是大定門。師曰。拈柴擇菜。上堂。成山假就於始簣。修途托至於初步。上座適來從地爐邊來。還與初步同別。若言同。即不會不遷。若言別。亦不會不遷。上座作么生會。還會么。這裡不是那裡。那裡不是這裡。且道。是一處兩處。是遷不遷。是來去。不是來去。若於此顯明得。便乃古今一如。初終自爾。唸唸無常。心心永滅。所以道。觀方知彼去。去者不至方。上座適來恁么來。卻請恁么去。參。

妙勝臻禪師法嗣

西川雪峰欽山主

上堂。昨日一。今日二。不用思量。快須瞥地。不瞥地蹉過平生。沒巴鼻。咄。

清涼明禪師法嗣

吉州西峰云豁禪師

郡之曾氏子。早扣諸方。晚見清涼。問佛未出世時如何。涼曰。云遮海門樹。曰出世后如何。涼曰。擘破鐵圍山。師于言下大悟。涼印可之。歸住寶龍。云侶並集。真宗皇帝遣使。召至訪問宗要。留上苑。經時冥坐

不食。上嘉異。賜號圓凈。辭歸。珍錫甚隆。皆不受。以詩寵其行。改寶龍曰祥符。旌師之居也。嘗有問易中要旨者。師曰。夫神生於無形。而成於有形。從有以至於無。然後能合乎妙圓正覺之道。故自四十九。衍以至於萬有一千五百二十。以窮天下之理。以盡天下之性。不異吾聖人之教也。示寂日。為眾曰。天不高地不厚。自是時人覷不透。但看月臘二十五。依舊面南看北斗。瞑然而逝。茶毗獲設利建塔。

南嶽下九世

文殊真禪師法嗣

瑞州洞山曉聰禪師

遊方時。在云居作燈頭。見僧說泗州大聖近在揚州出現。有設問曰。既是泗州大聖。為甚麼卻向揚州出現。師曰。君子愛財。取之以道。后僧舉似蓮華峰祥庵主。主大驚曰。雲門兒孫猶在。中夜望雲居拜之。住后僧問。達磨未傳心地印。釋迦未解髻中珠。此時若問西來意。還有西來意也無。師曰。六月雨淋淋。寬其萬姓心。曰恁么則。雲散家家月。春來處處花。師曰。腳跟下到金剛水際是多少。僧無語。師曰。祖師西來特唱此事。自是上座不薦。所以從門入者。不是家珍。認影迷頭。豈非大錯。既是祖師西來特唱此事。又何必更對眾忉忉。珍重。問無根樹子向甚麼處栽。師曰。千年常住一朝僧。問如何是離聲色句。師曰。南贍部洲。北

【現代漢語翻譯】現代漢語譯本：不吃東西。皇上非常讚賞他的奇異之處，賜予『圓凈』的稱號。他辭別返回，賞賜的珍寶非常豐厚，他都一概不接受。皇上作詩來讚美他的品行，將寶龍寺改名為祥符寺，以此表彰他居住的地方。曾經有人向他請教《易經》中的重要旨要，禪師說：『神產生於無形之中，而成就於有形之中，從有形達到無形，然後才能符合妙圓正覺的道理。所以從四十九開始，推演到萬有一千五百二十，來窮盡天下的道理，來完備天下的本性，這與我們聖人的教誨沒有不同。』臨終時，他對眾人說：『天並不高，地並不厚，只是世人看不透。只要看看臘月二十五，依舊面朝南看北斗星。』說完就安詳地去世了。火化后得到舍利子，於是建塔供奉。

南嶽下九世

文殊真禪師法嗣

瑞州洞山曉聰禪師

遊方的時候，在云居寺做燈頭。看見僧人說泗州大聖（僧伽大師的尊稱）最近在揚州顯靈。有人提問說：『既然是泗州大聖，為什麼卻在揚州顯靈？』禪師說：『君子愛財，取之有道。』後來僧人將這話告訴了蓮華峰祥庵主，祥庵主非常驚訝地說：『雲門宗的後代還在啊！』於是在半夜朝著云居寺的方向拜了拜。住持寺院后，有僧人問：『達磨（菩提達摩）沒有傳授心地之印，釋迦（釋迦牟尼佛）沒有解開髻中的寶珠，此時如果問西來的真意，還有西來的真意嗎？』禪師說：『六月雨淋淋，寬慰萬姓心。』僧人說：『既然如此，那麼就是雲散家家月，春來處處花。』禪師說：『腳跟下到達金剛水際是多少？』僧人無語。禪師說：『祖師西來專門宣揚這件事，只是上座您不理解，所以從門進入的，不是家裡的珍寶，認影迷頭，豈不是大錯特錯。既然祖師西來專門宣揚這件事，又何必再對大眾嘮嘮叨叨。珍重。』有人問：『沒有根的樹子要向什麼地方栽？』禪師說：『千年常住一朝僧。』有人問：『如何是離開聲色的句子？』禪師說：『南贍部洲（我們所居住的世界）。北（後面內容缺失）。』

【English Translation】 English version: He abstained from food. The Emperor greatly admired his uniqueness and bestowed upon him the title 'Yuanjing' (Round Purity). He resigned and returned, and the rewards bestowed were very generous, but he refused them all. The Emperor composed a poem to praise his conduct and renamed Baolong Temple as Xiangfu Temple to commend the place where he resided. Once, someone asked him about the important essence of the 'Book of Changes', the Chan master said: 'Spirit originates from the formless and is accomplished in the formed. From the formed to the formless, then one can conform to the principle of Wonderful Round Perfect Enlightenment. Therefore, starting from forty-nine, it is deduced to ten thousand one thousand five hundred and twenty, to exhaust the principles of the world and to complete the nature of the world, which is no different from the teachings of our sages.' On the day of his passing, he said to the crowd: 'The sky is not high, the earth is not thick, it's just that people can't see through it. Just look at the twenty-fifth day of the twelfth lunar month, still facing south and looking at the Big Dipper.' After saying that, he passed away peacefully. After cremation, Sharira (relics) were obtained, so a pagoda was built to enshrine them.

Nanyue Ninth Generation

Dharma Successor of Chan Master Wenshu Zhen

Chan Master Xiaocong of Dongshan in Ruizhou

When traveling, he worked as a lamp lighter in Yunju Temple. He saw a monk saying that the Great Sage of Sizhou (an honorific title for Monk Sengqie) had recently appeared in Yangzhou. Someone asked: 'Since it is the Great Sage of Sizhou, why did he appear in Yangzhou?' The Chan master said: 'A gentleman loves wealth, but he obtains it in the right way.' Later, the monk told this to Abbot Xiang of Lotus Peak, who was very surprised and said: 'The descendants of the Yunmen School are still here!' So he bowed towards Yunju Temple in the middle of the night. After residing in the temple, a monk asked: 'Bodhidharma (Damo) did not transmit the seal of the mind-ground, Shakyamuni (Shijia) did not untie the pearl in his hair bun, if one asks about the meaning of the West's coming at this time, is there still a meaning of the West's coming?' The Chan master said: 'The rain is pouring in June, comforting the hearts of all people.' The monk said: 'If that's the case, then it's like clouds dispersing and the moon shining in every house, and flowers blooming everywhere in spring.' The Chan master said: 'How much is it from under your feet to the edge of the Vajra waters?' The monk was speechless. The Chan master said: 'The Patriarch came from the West specifically to proclaim this matter, but you, Superior, do not understand it, so those who enter through the door are not the treasures of the family, recognizing the shadow and confusing the head, isn't that a big mistake? Since the Patriarch came from the West specifically to proclaim this matter, why bother to nag the public again? Take care.' Someone asked: 'Where should a rootless tree be planted?' The Chan master said: 'A thousand-year-old monastery, a monk for a day.' Someone asked: 'What is a sentence that is apart from sound and form?' The Chan master said: 'Jambudvipa (the world we live in). North (the following content is missing).'

郁單越。曰恁么則學人知恩不昧也。師曰。四大海深多少。問古鏡未磨時如何。師曰。此去漢陽不遠。曰磨后如何。師曰。黃鶴樓前鸚鵡洲。問如何是佛。師曰。理長即就。上堂。教山僧道甚麼即得。古即是今。今即是古。所以楞嚴經道。松直棘曲。鵠白烏玄。還知得么。雖然如是。未必是松一向直。棘一向曲。鵠便白。烏便玄。洞山道。這裡也有曲底松。也有直底棘。也有玄底鵠。也有白底烏。久立。上堂。僧問。學人進又不得。退又不得時如何。師曰。抱首哭蒼天。僧無語。師曰。汝還知缽盂鐼子落處么。汝若知得落處。也從汝問。三十年後驀然問著也不定。上堂。舉。寒山云。井底生紅塵。高峰起白浪。石女生石兒。龜毛寸寸長。若要學菩提。但看此模樣。良久曰。還知落處也無。若也不知落處。看看。菩提入僧堂里去也。久立。上堂。春寒凝冱。夜來好雪。還見么。大地雪漫漫。春風依舊寒。說禪說道易。成佛成祖難。珍重。上堂。晨雞報曉靈。粥后僧天明。燈籠猶瞌睡。露柱卻惺惺。復曰。惺惺直言惺惺。歷歷直言歷歷。明朝後日莫認奴作郎。珍重。因事示眾。天晴蓋卻屋。乘干刈卻禾。早輸王稅了。鼓腹唱巴歌。問德山入門便棒。猶是起模畫樣。臨濟入門便喝。未免捏目生花。離此二途。未審洞山如何為

【現代漢語翻譯】現代漢語譯本郁單越（Uttara-kuru，北俱盧洲）。問：『這樣說來，學人就知道感恩而不迷惑了。』師父說：『四大海有多深？』問：『古鏡未曾打磨時是什麼樣子？』師父說：『從這裡到漢陽不遠。』問：『打磨之後呢？』師父說：『黃鶴樓前的鸚鵡洲。』問：『什麼是佛？』師父說：『理順了就對了。』上堂說法。『教山僧說什麼才對呢？古就是今，今就是古。所以《楞嚴經》說，松樹挺直，荊棘彎曲，鵠鳥雪白，烏鴉玄黑。你們明白了嗎？雖然如此，未必松樹一直挺直，荊棘一直彎曲，鵠鳥就一定白，烏鴉就一定黑。』洞山禪師說：『這裡也有彎曲的松樹，也有挺直的荊棘，也有玄色的鵠鳥，也有白色的烏鴉。』站立良久。上堂說法。有僧人問：『學人進也不能，退也不能，該怎麼辦？』師父說：『抱著頭哭喊蒼天。』僧人無語。師父說：『你還知道缽盂的鐵環掉在哪裡了嗎？你如果知道掉在哪裡，也可以問我。三十年後突然問起也不一定。』上堂說法。舉例說，寒山詩云：『井底生出紅塵，高峰涌起白浪，石女產下石兒，龜毛寸寸生長。想要學習菩提，就看這個模樣。』良久說：『還知道落腳點在哪裡嗎？如果不知道落腳點在哪裡，好好看看。菩提已經進入僧堂里去了。』站立良久。上堂說法。『春寒凝結，昨夜下了好大的雪。看見了嗎？大地一片雪白，春風依舊寒冷。說禪論道容易，成佛成祖卻難。』珍重。上堂說法。『晨雞報曉真靈驗，粥后僧眾天已明。燈籠還在打瞌睡，露柱卻已醒惺惺。』又說：『醒惺惺就直說是醒惺惺，歷歷分明就直說是歷歷分明。明朝後天不要認奴作郎。』珍重。因為某事向大眾開示。『天晴就蓋好房屋，趁著乾燥收割稻禾，早早交完王家的賦稅，拍著肚子唱著巴歌。』問：德山入門就打棒，仍然是照著樣子模仿；臨濟入門就大喝，未免是捏著眼睛生出幻覺。離開這兩種途徑，不知道洞山禪師會怎麼做？』

【English Translation】 English version Uttara-kuru (Uttara-kuru, the Northern Kurus). Asked: 'In that case, the student knows to be grateful and is not confused.' The master said: 'How deep are the Four Great Seas?' Asked: 'What is the ancient mirror like before it is polished?' The master said: 'It is not far from here to Hanyang.' Asked: 'What about after polishing?' The master said: 'Parrot Isle in front of the Yellow Crane Tower.' Asked: 'What is Buddha?' The master said: 'If the principle is straightened out, then it is right.' Ascending the hall to preach. 'What should the mountain monk say to be correct? The ancient is the present, and the present is the ancient. Therefore, the Shurangama Sutra says, 'The pine is straight, the thorns are curved, the swan is white, and the crow is black.' Do you understand? Although this is so, it is not necessarily that the pine is always straight, the thorns are always curved, the swan is necessarily white, and the crow is necessarily black.' Zen Master Dongshan said: 'Here there are also curved pines, also straight thorns, also black swans, also white crows.' Standing for a long time. Ascending the hall to preach. A monk asked: 'The student cannot advance, nor can he retreat, what should he do?' The master said: 'Hold your head and cry to the heavens.' The monk was speechless. The master said: 'Do you still know where the iron ring of the alms bowl fell? If you know where it fell, you can also ask me. It is not certain that you will suddenly ask about it thirty years later.' Ascending the hall to preach. Citing the example, Hanshan (Cold Mountain) wrote: 'Red dust grows at the bottom of the well, white waves surge from the peak, a stone woman gives birth to a stone child, and turtle hair grows inch by inch. If you want to learn Bodhi, just look at this appearance.' After a long time, he said: 'Do you still know where the foothold is? If you don't know where the foothold is, take a good look. Bodhi has already entered the monks' hall.' Standing for a long time. Ascending the hall to preach. 'The spring cold is congealing, and there was a heavy snow last night. Did you see it? The earth is covered in white snow, and the spring breeze is still cold. It is easy to talk about Zen and discuss the Way, but it is difficult to become a Buddha and become an ancestor.' Treasure this. Ascending the hall to preach. 'The morning rooster crows, truly efficacious, after the porridge, the monks know the sky is bright. The lantern is still dozing off, but the dew pillar is already awake.' He also said: 'Awake is directly said to be awake, distinct is directly said to be distinct. Tomorrow or the day after tomorrow, do not mistake the slave for the master.' Treasure this. Giving instructions to the assembly because of something. 'Build the house when the weather is clear, harvest the rice when it is dry, pay the royal taxes early, and pat your belly singing the Ba song.' Asked: 'Deshan (Tokusan) hits with a stick upon entering, but is still imitating a model; Linji (Rinzai) shouts upon entering, but inevitably creates illusions by squeezing his eyes. Leaving these two paths, I wonder what Dongshan (Tung-shan) would do?'

人。師曰。天晴久無雨。近日有云騰。曰他日若有人問洞山宗旨。教學人如何舉似。師曰。園蔬枯槁甚。擔水潑菠棱。師一日不安。上堂辭眾。述法身頌曰。參禪學道莫茫茫。問透法身北斗藏。余今老倒尪羸甚。見人無力得商量。唯有钁頭知我意。栽松時覆上金剛。言訖而寂。塔于金剛嶺。

南臺勤禪師法嗣

汝州高陽法廣禪師

僧問。如何是大悲千手眼。師曰。墮坑落塹。

潭州石霜節誠禪師

僧問。古者道。捲簾當白晝。移榻對青山。如何是捲簾當白晝。師曰。過凈瓶來。曰如何是移榻對青山。師曰。卻安舊處著。上堂。心外無法。法外無心。隨緣蕩蕩。更莫沉吟。你等諸人才上階道便好回去。更要待第二杓惡水潑作甚麼。

德山晏禪師法嗣

鼎州德山志先禪師

僧問。見色便見心時如何。師曰。角弓彎似月。寶劍利如霜。曰如何領會。師曰。金甲似魚鱗。朱旗如火𦦨。問遠遠投師。乞師一接。師曰。不接曰恁么則。虛伸一問。師曰。少逢穿耳客。多遇刻舟人。問大通智勝佛。十劫坐道場。為甚麼不得成佛道。師曰。貪觀天上月。失卻掌中珠。問軍期急速時如何。師曰。十字街頭滿面塵。曰為甚麼如此。師曰。知而故犯。問如何是無為之談。師曰。石羊石虎喃

【現代漢語翻譯】現代漢語譯本人。洞山良價禪師問道：『天晴了很久都沒有下雨，近日卻有云升騰。』洞山良價禪師又問：『如果以後有人問洞山宗旨，教我如何回答？』洞山良價禪師說：『園中的蔬菜都枯萎了，挑水去澆菠菜。』洞山良價禪師有一天感到身體不適，上堂向大眾告別，並作法身頌說：『參禪學道不要茫然無措，要問透法身，它就藏在北斗星中。我如今老邁衰弱得很，見人也沒有力氣與人商量。唯有鋤頭知道我的心意，栽松樹時也時常登上金剛山。』說完就圓寂了，塔建在金剛嶺。

南臺勤禪師法嗣

汝州高陽法廣禪師

有僧人問：『如何是大悲千手眼？（如何是觀世音菩薩的千手千眼？）』法廣禪師說：『掉進坑裡，落入陷阱。』

潭州石霜節誠禪師

有僧人問：『古人說，捲起簾子正當白晝，移動床榻面對青山。如何是捲起簾子正當白晝？』節誠禪師說：『把凈瓶遞過來。』僧人又問：『如何是移動床榻面對青山？』節誠禪師說：『放回原來的地方。』節誠禪師上堂說法：『心外沒有法，法外沒有心。隨順因緣，不要再沉吟。你們這些人剛走上臺階就應該回去了，還要等待第二勺髒水潑下來做什麼？』

德山晏禪師法嗣

鼎州德山志先禪師

有僧人問：『見到色相便見到心性時，如何？』志先禪師說：『角弓彎得像月亮，寶劍鋒利得像霜。』僧人問：『如何領會？』志先禪師說：『金甲像魚鱗一樣，硃紅色的旗幟像火焰一樣。』有僧人問：『遠遠地來投奔您，乞求您接引。』志先禪師說：『不接引。』僧人說：『既然這樣，我這一問就白問了。』志先禪師說：『很少遇到虛心求教的人，多的是像刻舟求劍一樣的人。』有僧人問：『大通智勝佛（過去世的一位佛）十劫（極長的時間單位）坐在道場，為什麼不能成佛道？』志先禪師說：『貪看天上的月亮，卻丟掉了手中的明珠。』有僧人問：『軍情緊急時如何？』志先禪師說：『十字街頭滿面塵土。』僧人問：『為什麼會這樣？』志先禪師說：『明知故犯。』有僧人問：『如何是無為的談論？』志先禪師說：『石羊石虎喃喃自語。』

【English Translation】 English version A person asked, 'The weather has been clear for a long time without rain, but recently there have been rising clouds.' Dongshan Liangjie (a Chan master) asked, 'If someone asks about the Dongshan's doctrine in the future, how should I answer?' Dongshan Liangjie said, 'The garden vegetables are very withered; carry water to sprinkle on the spinach.' One day, Dongshan Liangjie felt unwell, went to the hall to bid farewell to the assembly, and recited a verse on the Dharmakaya (the body of the Buddha's teachings): 'Practicing Chan and learning the Way, do not be confused; ask thoroughly about the Dharmakaya, it is hidden in the Big Dipper. I am now old and very weak, and I have no strength to discuss with people. Only the hoe knows my mind; when planting pine trees, I often ascend to Mount Vajra.' After speaking, he passed away peacefully, and a pagoda was built for him on Mount Vajra.

Successor of Chan Master Nantai Qin

Chan Master Faguang of Gaoyang in Ruzhou

A monk asked, 'What is the Thousand-Handed and Thousand-Eyed Great Compassion (Avalokiteśvara, the Bodhisattva of Great Compassion)?' The master said, 'Falling into pits and traps.'

Chan Master Shishuang Jicheng of Tanzhou

A monk asked, 'An ancient said, 'Roll up the curtain in broad daylight, move the couch to face the green mountains.' What is 'roll up the curtain in broad daylight'?' The master said, 'Pass the clean bottle here.' The monk asked, 'What is 'move the couch to face the green mountains'?' The master said, 'Put it back in its original place.' The master ascended the hall and said, 'There is no Dharma outside the mind, and no mind outside the Dharma. Go with the flow, and do not hesitate any longer. You people should go back as soon as you step onto the platform. What is the point of waiting for the second ladle of dirty water to be poured?'

Successor of Chan Master Deshan Yan

Chan Master Zhixian of Deshan in Dingzhou

A monk asked, 'When seeing form, one sees the mind, what is it like?' The master said, 'The horn bow is curved like the moon, and the precious sword is as sharp as frost.' The monk asked, 'How should I understand?' The master said, 'The golden armor is like fish scales, and the crimson flag is like flames.' A monk asked, 'I have come from afar to seek you as my teacher, please receive me.' The master said, 'I will not receive you.' The monk said, 'In that case, my question is in vain.' The master said, 'Few meet those who are willing to listen, many encounter those who are like carving a boat to find a lost sword.' A monk asked, 'The Great Penetrating Wisdom Buddha (a Buddha in a past life) sat in the Bodhimanda (place of enlightenment) for ten kalpas (extremely long units of time), why could he not attain Buddhahood?' The master said, 'Greedy to look at the moon in the sky, he lost the pearl in his palm.' A monk asked, 'What is it like when the military situation is urgent?' The master said, 'Faces covered in dust at the crossroads.' The monk asked, 'Why is it like this?' The master said, 'Knowingly committing a mistake.' A monk asked, 'What is the talk of non-action?' The master said, 'The stone sheep and the stone tiger murmur to themselves.'

喃語。曰是何言教。師曰。長行書不盡。短偈絕人聞。問如何是一稱南無佛。師曰。皆以成佛道。

黑水璟禪師法嗣

峨嵋黑水義欽禪師

上堂。僧出禮拜。師曰。大地百雜碎。便下座。

五祖戒禪師法嗣

洪州泐潭懷澄禪師

僧問。見者是色。聞者是聲。離此二途。請師別道。師曰。古寺新牌額。問不與萬法為侶者。是甚麼人。師曰。觀世音菩薩。師一日見僧披衲。師曰。得恁么好針線。曰祇要牢固。師曰。打草驚蛇作甚麼。曰客來須看。師曰。祇有這個。更別有。曰云生嶺上。師曰。未在更道。曰水滴巖間。問如何是佛法大意。師曰。文殊自文殊。解脫自解脫。

瑞州洞山自寶禪師

上堂。總恁么。風恬浪靜。那裡得來。忽遇洪波浩渺。白浪滔天。當恁么時。覓個水手也難得。眾中莫有把柂者么。眾無對。師曰。賺殺一船人。僧問。如何是佛。師曰。腰長腳短。

復州北塔思廣禪師

僧問。如何是衲僧變通之事。師曰。東涌西沒。曰變通后如何。師曰。地肥茄子嫩。問如何是和尚家風。師曰。左手書右字。曰學人不會。師曰。歐頭柳腳。

蘄州四祖端禪師

法身頌曰。燈心刺著石人腳。火急去請周醫博。路逢龐公相借問。六月日干頭

曬卻。

潭州云蓋志颙禪師

僧問。如何是祖師西來意。師曰。古寺碑難讀。曰意旨如何。師曰。讀者盡攢眉。

舒州海會通禪師

僧問。如何是佛法大意。師曰。柿桶蓋棕笠。曰學人不曉。師曰。行時頭頂戴。坐則掛高壁。

瑞州洞山妙圓禪師

僧問。如何是佛。師曰。頭腦相似。

蘄州義檯子祥禪師

僧問。如何是義臺境。師曰。路不拾遺。曰如何是境中人。師曰。桀犬吠堯。

明州天童懷清禪師

僧問。如何是祖師西來意。師曰。眼裡不著沙。曰如何領會。師曰。耳里不著水。曰恁么則禮拜也。師曰。東家點燈。西家暗坐。

越州寶嚴叔芝禪師

僧問。如何是佛。師曰。土身木骨。曰意旨如何。師曰。五彩金裝。曰恁么則頂禮去也。師曰。天臺楖栗。

蘄州五祖山秀禪師

僧問。無法可說。是名說法。既是無法可說。又將何說。師曰。霜寒地凍。曰空生不解巖中坐。惹得天花動地來。師曰。日出冰消。僧擬議。師曰。何不進語。僧又無語。師曰。車不橫推。理無曲斷。

襄州白馬辯禪師

僧問。如何是佛。師曰。水來河漲。曰如何是法。師曰。風來樹動。

隨州水南智昱禪師

上堂。欲識解

【現代漢語翻譯】現代漢語譯本曬卻。

潭州云蓋志颙禪師

僧問：如何是祖師西來意？（Bodhidharma's intention in coming from the West）師曰：古寺碑難讀。曰：意旨如何？師曰：讀者盡攢眉。

舒州海會通禪師

僧問：如何是佛法大意？（The main idea of Buddha Dharma）師曰：柿桶蓋棕笠。曰：學人不曉。師曰：行時頭頂戴，坐則掛高壁。

瑞州洞山妙圓禪師

僧問：如何是佛？（What is Buddha）師曰：頭腦相似。

蘄州義檯子祥禪師

僧問：如何是義臺境？（What is Yitai's realm）師曰：路不拾遺。曰：如何是境中人？師曰：桀犬吠堯。

明州天童懷清禪師

僧問：如何是祖師西來意？（Bodhidharma's intention in coming from the West）師曰：眼裡不著沙。曰：如何領會？師曰：耳里不著水。曰：恁么則禮拜也。師曰：東家點燈，西家暗坐。

越州寶嚴叔芝禪師

僧問：如何是佛？（What is Buddha）師曰：土身木骨。曰：意旨如何？師曰：五彩金裝。曰：恁么則頂禮去也。師曰：天臺楖栗。

蘄州五祖山秀禪師

僧問：無法可說，是名說法。既是無法可說，又將何說？師曰：霜寒地凍。曰：空生不解巖中坐，惹得天花動地來。師曰：日出冰消。僧擬議。師曰：何不進語？僧又無語。師曰：車不橫推，理無曲斷。

襄州白馬辯禪師

僧問：如何是佛？（What is Buddha）師曰：水來河漲。曰：如何是法？（What is Dharma）師曰：風來樹動。

隨州水南智昱禪師

上堂。欲識解

【English Translation】 English version 'Shai Que'.

Chan Master Yun Gai Zhi Yong of Tanzhou

A monk asked: 'What is the meaning of the Patriarch's coming from the West? (Bodhidharma's intention in coming from the West)' The Master said: 'The inscription on the ancient temple stele is difficult to read.' The monk said: 'What is the meaning?' The Master said: 'Readers all knit their brows.'

Chan Master Hai Hui Tong of Shuzhou

A monk asked: 'What is the great meaning of the Buddha Dharma? (The main idea of Buddha Dharma)' The Master said: 'A persimmon bucket covered with a palm-fiber raincoat.' The monk said: 'This student does not understand.' The Master said: 'When walking, it's worn on the head; when sitting, it's hung on a high wall.'

Chan Master Dong Shan Miao Yuan of Ruizhou

A monk asked: 'What is Buddha? (What is Buddha)' The Master said: 'Heads and brains are similar.'

Chan Master Yi Tai Zi Xiang of Qizhou

A monk asked: 'What is the realm of Yi Tai? (What is Yitai's realm)' The Master said: 'No one picks up lost articles on the road.' The monk said: 'What are the people in the realm like?' The Master said: 'A Jie dog barks at Yao.'

Chan Master Tian Tong Huai Qing of Mingzhou

A monk asked: 'What is the meaning of the Patriarch's coming from the West? (Bodhidharma's intention in coming from the West)' The Master said: 'No sand gets in the eyes.' The monk said: 'How should I understand this?' The Master said: 'No water gets in the ears.' The monk said: 'In that case, I will bow.' The Master said: 'The eastern house lights a lamp; the western house sits in darkness.'

Chan Master Bao Yan Shu Zhi of Yuezhou

A monk asked: 'What is Buddha? (What is Buddha)' The Master said: 'An earthen body and wooden bones.' The monk said: 'What is the meaning?' The Master said: 'Decorated with five colors and gold.' The monk said: 'In that case, I will prostrate myself.' The Master said: 'A Tian Tai staff.'

Chan Master Wu Zu Shan Xiu of Qizhou

A monk asked: 'It is said that there is no Dharma to be spoken, which is called Dharma-speaking. Since there is no Dharma to be spoken, what is being spoken?' The Master said: 'Frost is cold and the ground is frozen.' The monk said: 'Kong Sheng (Subhuti) does not understand sitting in the cave, attracting heavenly flowers to move the earth.' The Master said: 'The sun rises and the ice melts.' The monk hesitated. The Master said: 'Why don't you speak further?' The monk was again speechless. The Master said: 'A cart is not pushed sideways; reason is not bent to fit.'

Chan Master Bai Ma Bian of Xiangzhou

A monk asked: 'What is Buddha? (What is Buddha)' The Master said: 'When water comes, the river rises.' The monk asked: 'What is Dharma? (What is Dharma)' The Master said: 'When wind comes, the trees move.'

Chan Master Shui Nan Zhi Yu of Suizhou

Entering the hall. Desiring to understand

脫道。雞鳴天已曉。趙州庭前柏。打落青州棗。咄。

福昌善禪師法嗣

安吉州上方齊岳禪師

僧問。如何是菩提。師曰。磚頭瓦子。曰意旨如何。師曰。苦。上堂。旋收黃葉燒青煙。竹榻和衣半夜眠。粥後放參三下鼓。孰能更話祖師禪。便下座。

明州育王常坦禪師

僧問。如何是有中有。師曰。金河峰上。曰如何是無中無。師曰。般若堂前。上堂。千花競發。百鳥啼春。是向上句。諸佛出世。知識興慈。是向下句。作么生是不涉二途句。若識得。頂門上出氣。若識不得。土牛耕石田。擊禪床下座。

潤州金山瑞新禪師

僧問。吾有大患。為吾有身。父母未生。未審此身在甚麼處。師曰。曠大劫來無處所。若論生滅盡成非。曰恁么則。周遍十方心。不在一切處。師曰。泥里撼樁。上堂。世間所貴者。和氏之璧。隋侯之珠。金山喚作驢屎馬糞。出世間所貴者。真如解脫。菩提涅槃。金山喚作𡱰沸碗鳴。且道。恁么說話落在甚麼處。故不是取捨心重。信邪倒見。諸人要知么。猛虎不顧幾上肉。洪爐豈鑄囊中錐。

乾明信禪師法嗣

澧州藥山彝肅禪師

僧問。佛未出世時如何。師曰。大樹大皮裹。曰出世后如何。師曰。小樹小皮纏。問如何是不動尊。師曰

【現代漢語翻譯】脫道（脫離正道）。雞鳴天已曉。趙州（禪宗祖師）庭前柏。打落青州棗。咄。

福昌善禪師法嗣

安吉州上方齊岳禪師

僧問：如何是菩提（覺悟）？師曰：磚頭瓦子。曰：意旨如何？師曰：苦。上堂：旋收黃葉燒青煙，竹榻和衣半夜眠。粥後放參三下鼓，孰能更話祖師禪？便下座。

明州育王常坦禪師

僧問：如何是有中有？師曰：金河峰上。曰：如何是無中無？師曰：般若（智慧）堂前。上堂：千花競發，百鳥啼春，是向上句。諸佛出世，知識興慈，是向下句。作么生是不涉二途句？若識得，頂門上出氣。若識不得，土牛耕石田。擊禪床下座。

潤州金山瑞新禪師

僧問：吾有大患，為吾有身。父母未生，未審此身在甚麼處？師曰：曠大劫來無處所，若論生滅盡成非。曰：恁么則，周遍十方心，不在一切處？師曰：泥里撼樁。上堂：世間所貴者，和氏之璧，隋侯之珠，金山喚作驢屎馬糞。出世間所貴者，真如（事物本來的樣子）解脫，菩提（覺悟）涅槃（寂滅），金山喚作𡱰沸碗鳴。且道，恁么說話落在甚麼處？故不是取捨心重，信邪倒見。諸人要知么？猛虎不顧幾上肉，洪爐豈鑄囊中錐。

乾明信禪師法嗣

澧州藥山彝肅禪師

僧問：佛未出世時如何？師曰：大樹大皮裹。曰：出世后如何？師曰：小樹小皮纏。問：如何是不動尊？師曰：

【English Translation】 Deviate from the Path. The rooster crows, the sky is already bright. The cypress in front of Zhaozhou's (Zen master) courtyard. Knocks down the jujubes of Qingzhou. 'Doh!'

Successor of Zen Master Fuchang Shan

Zen Master Qiyue of Shangfang in Anji Prefecture

A monk asked: 'What is Bodhi (enlightenment)?' The Master said: 'Bricks and tiles.' The monk said: 'What is the meaning?' The Master said: 'Suffering.' Ascending the hall: 'Whirling, gathering yellow leaves, burning green smoke, sleeping in robes on a bamboo bed in the middle of the night. After the congee, dismissing the assembly with three drumbeats, who can further discuss the Zen of the Patriarchs?' Then he descended from the seat.

Zen Master Changtan of Yuwang in Ming Prefecture

A monk asked: 'What is existence within existence?' The Master said: 'On Golden River Peak.' The monk said: 'What is non-existence within non-existence?' The Master said: 'In front of the Prajna (wisdom) Hall.' Ascending the hall: 'A thousand flowers bloom in competition, a hundred birds sing of spring, this is the upward phrase. All Buddhas appear in the world, teachers arouse compassion, this is the downward phrase. How is it the phrase that does not involve the two paths? If you recognize it, breath will come out of the crown of your head. If you do not recognize it, an earthen ox plows a stone field.' He struck the Zen platform and descended from the seat.

Zen Master Ruixin of Jinshan in Run Prefecture

A monk asked: 'I have a great affliction, because I have a body. Before my parents were born, I do not know where this body was.' The Master said: 'For vast kalpas, there has been no place. If you discuss birth and death, everything becomes wrong.' The monk said: 'In that case, the mind pervades the ten directions, but is not in any one place?' The Master said: 'Shaking a stake in the mud.' Ascending the hall: 'What the world values are the jade of He Shi and the pearl of Sui Hou, but Jinshan calls them donkey dung and horse manure. What the world transcends values are True Thusness (the true nature of things), liberation, Bodhi (enlightenment), and Nirvana (extinction), but Jinshan calls them the sound of boiling water and the clatter of bowls. Tell me, where does such talk fall? It is not because of a heavy heart of taking and rejecting, believing in perverse and inverted views. Do you all want to know? A fierce tiger does not care for the meat on the table, how can a great furnace forge a cone in a bag?'

Successor of Zen Master Qianming Xin

Zen Master Yisu of Yaoshan in Li Prefecture

A monk asked: 'What was it like before the Buddha appeared in the world?' The Master said: 'A big tree wrapped in big bark.' The monk said: 'What is it like after he appeared in the world?' The Master said: 'A small tree wrapped in small bark.' Asked: 'What is the Immovable One?' The Master said:

。四王抬不起。

智門祚禪師法嗣

明州雪竇重顯禪師

遂寧府李氏子。依普安院仁銑上人出家。受具之後。橫經講席。究理窮玄。詰問鋒馳。機辯無敵。咸知法器。僉指南遊。首造智門。即伸問曰。不起一念云何有過。門召師近前。師才近前。門以拂子驀口打。師擬開口。門又打。師豁然開悟。出住翠峰。后遷雪竇。開堂日。於法座前。顧視大眾曰。若論本分相見。不必高昇法座。遂以手畫一畫曰。諸人隨山僧手看。無量諸佛國土一時現前。各各子細觀瞻。其或涯際未知。不免拖泥帶水。便升座。上首白椎罷。有僧方出。師約住曰。如來正法眼藏。委在今日。放行則瓦礫生光。把住則真金失色。權柄在手。殺活臨時。其有作者。共相證據。僧出問。遠離翠峰祖席。已臨雪竇道場。未審是一是二。師曰。馬無千里謾追風。曰恁么則雲散家家月。師曰。龍頭蛇尾漢。問德山臨濟棒喝已彰。和尚如何為人。師曰。放過一著。僧擬議。師便喝。僧曰。未審祇恁么。別有在。師曰。射虎不真。徒勞沒羽。問吹大法螺。擊大法鼓。朝宰臨筵。如何即是。師曰。清風來未休。曰恁么則得遇于師也。師曰。一言已出。駟馬難追。僧禮拜師曰。放過一著。乃普觀大眾曰。人天普集。合發明個甚麼事。焉可互分賓主。

【現代漢語翻譯】現代漢語譯本：四天王也抬不動。

智門祚禪師的法嗣

明州雪竇重顯禪師

是遂寧府李家的兒子。跟隨普安院的仁銑上人出家。受具足戒后，精研經書講席，探究義理，辯論時言辭鋒利，辯才無敵。大家都知道他是佛法之器，一致認為他應該去南方遊學。他首先拜訪智門禪師，隨即問道：『不起一個念頭，為什麼會有過失？』智門禪師叫他走近前來。他剛走近，智門禪師就用拂塵朝他臉上打去。他剛要開口，智門禪師又打。他豁然開悟。之後，他去翠峰主持寺院，後來又遷到雪竇。開堂那天，他在法座前，看著大眾說：『如果論本分相見，就不必高昇法座。』於是用手畫了一下說：『各位隨著山僧的手看。無量諸佛國土一時顯現眼前。大家仔細觀看。如果還是不知邊際，免不了拖泥帶水。』於是升座。上首和尚白椎完畢。有僧人正要出來，雪竇禪師制止他說：『如來正法眼藏，就在今日。放開則瓦礫生光，把住則真金失色。權柄在手，殺活臨時。』有能有所作為的人，共同來互相印證。僧人出來問道：『遠離翠峰祖席，已經來到雪竇道場，不知是一還是二？』雪竇禪師說：『馬無千里謾追風。』僧人說：『這樣說來，就是雲散家家月了。』雪竇禪師說：『龍頭蛇尾漢。』僧人問：『德山（Deshan）臨濟（Linji）的棒喝已經彰顯，和尚您如何為人？』雪竇禪師說：『放過一著。』僧人猶豫不決。雪竇禪師便喝了一聲。僧人說：『不知只是這樣，還是另有其他？』雪竇禪師說：『射虎不真，徒勞沒羽。』僧人問：『吹大法螺，擊大法鼓，朝廷大員來到筵席，應該如何是好？』雪竇禪師說：『清風來未休。』僧人說：『這樣說來，就是有幸遇到了您。』雪竇禪師說：『一言已出，駟馬難追。』僧人禮拜。雪竇禪師說：『放過一著。』於是環顧大眾說：『人天普遍教化，要發明個什麼事？怎麼可以互相區分賓主呢？』

【English Translation】 English version: The Four Heavenly Kings cannot lift it.

Successor of Chan Master Zhimenzuo

Chan Master Chongxian of Xuedou in Mingzhou

He was a son of the Li family in Suining Prefecture. He left home under the guidance of Venerable Renxian of Puan Monastery. After receiving full ordination, he studied the scriptures extensively, exploring principles and investigating the profound. His questioning was sharp, and his eloquence was unmatched. Everyone knew he was a vessel of the Dharma and suggested he travel south. He first visited Zhimenzuo and immediately asked: 'If not a single thought arises, how can there be fault?' Zhimenzuo called him closer. As he approached, Zhimenzuo struck him in the face with a whisk. As he was about to speak, Zhimenzuo struck him again. He suddenly awakened. Afterwards, he went to Cuifeng to preside over the monastery, and later moved to Xuedou. On the day of his opening address, he looked at the assembly in front of the Dharma seat and said: 'If we are to meet in our original nature, there is no need to ascend the Dharma seat.' Then he drew a line with his hand and said: 'Everyone, look with this mountain monk's hand. Countless Buddha lands appear before you at once. Observe carefully, each of you. If you still do not know the boundary, you will inevitably be bogged down.' Then he ascended the seat. After the head monk finished striking the gavel, a monk was about to come forward, but the Master stopped him, saying: 'The Treasury of the True Dharma Eye of the Tathagata is here today. If released, pebbles will shine; if held, true gold will lose its color. The authority is in hand, killing or saving is timely.' Those who can do something, come together to verify each other. The monk came forward and asked: 'Having left the ancestral seat of Cuifeng and arrived at the Xuedou Dojo, I do not know if it is one or two?' The Master said: 'A horse without a thousand miles in vain chases the wind.' The monk said: 'In that case, the clouds scatter, and each family sees the moon.' The Master said: 'A dragon-headed, snake-tailed fellow.' The monk asked: 'The shouts and blows of Deshan (德山) and Linji (臨濟) are already manifest. How does the Master guide people?' The Master said: 'Let it go.' The monk hesitated. The Master then shouted. The monk said: 'I do not know if it is just like this, or if there is something else.' The Master said: 'Shooting a tiger without accuracy is a waste of feathers.' The monk asked: 'Blowing the great Dharma conch, striking the great Dharma drum, and high officials of the court attending the banquet, what should be done?' The Master said: 'The clear wind has not stopped coming.' The monk said: 'In that case, I am fortunate to have met you.' The Master said: 'A word once spoken cannot be retrieved by four horses.' The monk bowed. The Master said: 'Let it go.' Then he looked around at the assembly and said: 'Universal teaching for humans and devas, what is it that needs to be revealed? How can we distinguish between guest and host?'

馳騁問答。便當宗乘去。廣大門風。威德自在。輝騰今古。把定乾坤。千聖祇言。自知五乘。莫能建立。所以聲前悟旨。猶迷顧鑒之端。言下知宗。尚昧識情之表。諸人要知真實相為么。但以上無攀仰。下絕己躬。自然常光現前。個個壁立千仞。還辯明得也無。未辯辯取。未明明取。既辯明得。能截生死流。同據佛祖位。妙圓超悟。正在此時。堪報不報之恩。以助無為之化。問如何是佛法大意。師曰。祥雲五色。曰學人不會。師曰。頭上漫漫。問達磨未來時如何。師曰。猿啼古木。曰來后如何。師曰。鶴唳青霄。曰即今事作么生。師曰。一不成二不是。問和尚未見智門時如何。師曰。爾鼻孔在我手裡。曰見后如何。師曰。穿過髑髏。有僧出禮拜起曰。請師答話。師便棒。僧曰。豈無方便。師曰。罪不重科。復有一僧。出禮拜起曰。請師答話。師曰。兩重公案。曰請師不答話。師亦棒。問古人道北斗里藏身。意旨如何。師曰。千聞不如一見。曰此話大行。師曰。老鼠銜鐵。問古人道。皎皎地絕一絲頭。祇如山河大地又且如何。師曰。面赤不如語直。曰學人未曉。師曰。遍問諸方。問如何是學人自己。師曰。乘槎斫額。曰莫祇這便是。師曰。浪死虛生。問如何是緣生義。師曰。金剛鑄鐵券。曰學人不會。師曰。鬧市裡牌。

【現代漢語翻譯】現代漢語譯本馳騁問答，正是爲了闡明宗乘的真諦，使佛法門風廣佈，威德自在。佛法的光輝照耀古今，掌握著宇宙的根本。即使是千聖（指眾多的聖人）也只能說出佛法的部分真理，而只有自己才能真正領悟五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）。因此，在言語之前就領悟旨意，仍然迷惑于觀照自身的開端；在言語之下就瞭解宗門，仍然不明白認識情感的表面。各位想要知道真實的相是什麼嗎？只要向上沒有攀緣，向下斷絕自我，自然常光就會顯現於眼前，每個人都像壁立千仞一樣堅定。還能辨別明白嗎？如果還未辨別明白，就去辨別明白；如果還未明明瞭，就去明明瞭。如果已經辨別明白，就能截斷生死輪迴，共同佔據佛祖的地位。如此妙圓超悟，正是在此時此刻。足以報答難以報答的恩情，以幫助無為的教化。有人問：『如何是佛法的大意？』師父說：『祥雲呈現五種顏色。』那人說：『學人不會。』師父說：『頭上漫漫（指顯而易見）。』有人問：『達磨（Bodhidharma）未來時如何？』師父說：『猿猴在古老的樹木上啼叫。』那人問：『來后如何？』師父說：『仙鶴在青色的天空鳴叫。』那人問：『現在的事情如何？』師父說：『一不成，二不是。』有人問：『和尚未見到智門（Zhimen）時如何？』師父說：『你的鼻孔在我的手裡。』那人問：『見到后如何？』師父說：『穿過髑髏（dúlóu，頭蓋骨）。』有個僧人出來禮拜，起身說：『請師父回答話。』師父就打了他一棒。僧人說：『難道沒有方便之法嗎？』師父說：『罪不重科（已經懲罰過，不再重複懲罰）。』又有一個僧人出來禮拜，起身說：『請師父回答話。』師父說：『兩重公案（指重複提問）。』那人說：『請師父不回答話。』師父也打了他一棒。有人問：『古人說「北斗里藏身」，意旨如何？』師父說：『千聞不如一見。』那人說：『此話大行（指流傳甚廣）。』師父說：『老鼠銜鐵（指不自量力）。』有人問：『古人說「皎皎地絕一絲頭」，那麼山河大地又該如何呢？』師父說：『面赤不如語直（坦誠直率比臉紅更好）。』那人說：『學人未曉。』師父說：『遍問諸方（去各處請教）。』有人問：『如何是學人自己？』師父說：『乘槎斫額（chá zhuó é，比喻徒勞無功）。』那人說：『莫非這就是？』師父說：『浪死虛生（白白地死去，虛度一生）。』有人問：『如何是緣生義？』師父說：『金剛鑄鐵券（比喻堅固不壞）。』那人說：『學人不會。』師父說：『鬧市裡牌（指公開宣示）。』

【English Translation】 English version To engage in questions and answers is precisely to elucidate the essence of the Zongcheng (the lineage of the Dharma), to widely spread the style of the Dharma gate, and to achieve majestic virtue and freedom. The brilliance of the Dharma illuminates the past and present, grasping the fundamentals of the universe. Even the thousand sages (referring to numerous saints) can only express a portion of the Dharma's truth, while only oneself can truly comprehend the Five Vehicles (Human Vehicle, Celestial Vehicle, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Therefore, to comprehend the meaning before words is still to be confused about the beginning of observing oneself; to understand the sect beneath words is still to be ignorant of the surface of recognizing emotions. Do you all want to know what the true form is? As long as there is no climbing upwards and no severing of self downwards, natural constant light will appear before your eyes, and everyone will be as firm as a cliff ten thousand feet high. Can you still discern clearly? If you have not yet discerned clearly, then go and discern clearly; if you have not yet understood clearly, then go and understand clearly. If you have already discerned clearly, then you can cut off the cycle of birth and death and jointly occupy the position of the Buddha and ancestors. Such wonderful and complete transcendence is precisely at this moment. It is enough to repay the kindness that is difficult to repay, in order to assist in the transformation of non-action. Someone asked: 'What is the great meaning of the Buddha Dharma?' The master said: 'Auspicious clouds display five colors.' The person said: 'This student does not understand.' The master said: 'It's right above your head (meaning it's obvious).' Someone asked: 'What was it like before Bodhidharma (Damo) came?' The master said: 'Monkeys cry in the ancient trees.' The person asked: 'What was it like after he came?' The master said: 'Cranes call in the blue sky.' The person asked: 'What about the present situation?' The master said: 'One is not established, two is not right.' Someone asked: 'What was it like when the monk had not yet seen Zhimen (智門)?' The master said: 'Your nostrils are in my hands.' The person asked: 'What was it like after seeing him?' The master said: 'Piercing through the skull (dúlóu).' A monk came out, bowed, and said: 'Please, Master, answer a question.' The master struck him with a stick. The monk said: 'Is there no expedient means?' The master said: 'A crime is not punished twice (already punished, no repeated punishment).' Another monk came out, bowed, and said: 'Please, Master, answer a question.' The master said: 'A double case (referring to repeated questioning).' The person said: 'Please, Master, do not answer the question.' The master also struck him with a stick. Someone asked: 'What is the meaning of the ancients saying "Hiding oneself in the Big Dipper"?' The master said: 'Seeing once is better than hearing a thousand times.' The person said: 'This saying is widely circulated (referring to widespread dissemination).' The master said: 'A mouse carrying iron (referring to overestimating one's abilities).' Someone asked: 'The ancients said, "Bright and clear, without a single thread." Then what about the mountains, rivers, and earth?' The master said: 'Speaking straight is better than a red face (honesty is better than embarrassment).' The person said: 'This student does not understand.' The master said: 'Ask everywhere (go and ask for guidance everywhere).' Someone asked: 'What is this student's self?' The master said: 'Riding a raft and chopping one's forehead (chá zhuó é, a metaphor for futile effort).' The person said: 'Could this be it?' The master said: 'Dying in vain, living in vain (dying for nothing, wasting one's life).' Someone asked: 'What is the meaning of conditioned arising?' The master said: 'A vajra-cast iron certificate (a metaphor for being firm and indestructible).' The person said: 'This student does not understand.' The master said: 'A sign in the bustling marketplace (referring to public declaration).'

曰恁么則行到水窮處。坐看云起時。師曰。列下。問四十九年說不盡底。請師說。師曰。爭之不足。曰謝師答話。師曰。鐵棒自看。問如何是把定乾坤眼。師曰。拈卻鼻孔。曰學人不會。師曰。一喜一悲。僧擬議。師曰。苦。問如何是脫珍御服著弊垢衣。師曰。垂手不垂手。曰乞師方便。師曰。左眼挑筋。右眼抉肉。問龍門爭進舉。那個是登科。師曰。重遭點額。曰學人不會。師曰。退水藏鱗。問寂寂忘言。誰是得者。師曰。卸帽穿云去。曰如何領會。師曰。披蓑帶雨歸。曰三十年後此話大行。師曰。一場酸澀。問坐斷毗盧底人。師還接否。師曰。慇勤送別瀟湘岸。曰恁么則學人罪過也。師曰。天寬地窄太愁人。僧禮拜。師曰。苦屈之詞。不妨難吐。問生死到來如何迴避。師曰。定花板上。曰莫便是他安身立命處也無。師曰。符到奉行。上堂。僧問。如何是吹毛劍。師曰。苦。曰還許學人用也無。師噓一噓。乃曰。大眾前共相酬唱。也須是個漢始得。若也未有奔流度刃底眼。不勞拈出。所以道。如大火聚。近著即燎卻面門。亦如按太阿寶劍。衝前即喪身失命。乃曰。大阿橫按祖堂寒。千里應須息萬端。莫待冷光輕閃爍。復云。看看。便下座。上堂。僧問。如何是維摩一默。師曰。寒山訪拾得。曰恁么則入不二之門。師

【現代漢語翻譯】現代漢語譯本：僧問：『既然如此，那麼「行到水窮處，坐看云起時」』（走到水的盡頭，就坐下來觀看云的升起）。師父說：『列下。』僧問：『四十九年也說不盡的，請師父說。』師父說：『爭之不足。』僧說：『謝謝師父回答。』師父說：『鐵棒自看。』僧問：『如何是把定乾坤眼？』（什麼是掌握天地局勢的眼力？）師父說：『拈卻鼻孔。』（把鼻孔捏住。）僧說：『學人不會。』師父說：『一喜一悲。』僧人想要思量。師父說：『苦。』僧問：『如何是脫珍御服著弊垢衣？』（什麼是脫下珍貴的御服，穿上破舊的衣服？）師父說：『垂手不垂手。』僧說：『乞師方便。』師父說：『左眼挑筋，右眼抉肉。』僧問：『龍門爭進舉，那個是登科？』（龍門爭相躍進，哪個是成功登科的？）師父說：『重遭點額。』僧說：『學人不會。』師父說：『退水藏鱗。』僧問：『寂寂忘言，誰是得者？』（寂靜無言，誰是得道之人？）師父說：『卸帽穿云去。』僧說：『如何領會？』師父說：『披蓑帶雨歸。』僧說：『三十年後此話大行。』師父說：『一場酸澀。』僧問：『坐斷毗盧底人，師還接否？』（截斷毗盧遮那佛根基的人，師父還接引嗎？）師父說：『慇勤送別瀟湘岸。』僧說：『既然如此，那麼學人罪過也。』師父說：『天寬地窄太愁人。』僧人禮拜。師父說：『苦屈之詞，不妨難吐。』僧問：『生死到來如何迴避？』（生死到來如何迴避？）師父說：『定花板上。』僧說：『莫便是他安身立命處也無？』（莫非那就是他安身立命的地方嗎？）師父說：『符到奉行。』上堂。僧問：『如何是吹毛劍？』（什麼是吹毛劍？）師父說：『苦。』僧說：『還許學人用也無？』（還允許學人使用嗎？）師父噓了一口氣，然後說：『大眾前共相酬唱，也須是個漢始得。若也未有奔流度刃底眼，不勞拈出。所以道：如大火聚，近著即燎卻面門；亦如按太阿寶劍，衝前即喪身失命。』於是說：『大阿橫按祖堂寒，千里應須息萬端。莫待冷光輕閃爍。』又說：『看看。』便下座。上堂。僧問：『如何是維摩一默？』（什麼是維摩詰的一默？）師父說：『寒山訪拾得。』僧說：『既然如此，那麼入不二之門。』

【English Translation】 English version: A monk asked: 'If that's the case, then 'walking to where the water ends, sitting and watching when the clouds rise'.' The Master said: 'Step aside.' A monk asked: 'What cannot be fully expressed in forty-nine years, please tell us, Master.' The Master said: 'Striving is not enough.' The monk said: 'Thank you, Master, for answering.' The Master said: 'Look at the iron staff yourself.' A monk asked: 'What is the eye that grasps the universe?' (把定乾坤眼: The eye that grasps the universe) The Master said: 'Pinch the nostrils.' The monk said: 'This student doesn't understand.' The Master said: 'One joy, one sorrow.' The monk intended to ponder. The Master said: 'Suffering.' A monk asked: 'What is taking off precious imperial robes and putting on tattered, dirty clothes?' The Master said: 'Drooping hands, not drooping hands.' The monk said: 'Beg the Master for expedient means.' The Master said: 'Pick the tendons from the left eye, gouge the flesh from the right eye.' A monk asked: 'In the Dragon Gate competition, who is the one who passes the exam?' The Master said: 'Suffering another mark on the forehead.' The monk said: 'This student doesn't understand.' The Master said: 'Retreating water hides scales.' A monk asked: 'In silent forgetting of words, who is the one who attains?' The Master said: 'Take off the hat and go through the clouds.' The monk said: 'How to understand?' The Master said: 'Wearing a straw cape, return in the rain.' The monk said: 'After thirty years, these words will be widely practiced.' The Master said: 'A scene of bitterness.' A monk asked: 'Does the Master still receive the one who cuts off the foundation of Vairocana Buddha?' (毗盧: Vairocana) The Master said: 'Earnestly bid farewell on the Xiaoxiang shore.' The monk said: 'If that's the case, then this student is at fault.' The Master said: 'The sky is wide, the earth is narrow, too much worry.' The monk prostrated. The Master said: 'Words of bitterness and grievance, it doesn't hurt to speak them out.' A monk asked: 'How to avoid the arrival of birth and death?' The Master said: 'On the fixed flower board.' The monk said: 'Could that be where he settles down and establishes his life?' The Master said: 'Execute the order upon arrival of the talisman.' Ascending the hall. A monk asked: 'What is the hair-splitting sword?' The Master said: 'Suffering.' The monk said: 'Is it permissible for the student to use it?' The Master sighed and then said: 'To respond and sing together in front of the assembly, one must be a true man. If you don't have the eyes to see the blade in the rushing stream, don't bother to bring it out. Therefore, it is said: like a great fire, approaching it will burn your face; also like pressing the Tai'a sword, rushing forward will lose your life.' (太阿: Tai'a) Then he said: 'The great A lies horizontally, the ancestral hall is cold, thousands of miles must cease all disturbances. Don't wait for the cold light to flicker slightly.' Again he said: 'Look, look.' Then he descended from the seat. Ascending the hall. A monk asked: 'What is Vimalakirti's silence?' (維摩: Vimalakirti) The Master said: 'Hanshan visits Shide.' (寒山: Hanshan, 拾得: Shide) The monk said: 'If that's the case, then enter the gate of non-duality.'

噓一噓。復曰。維摩大士去何從。千古令人望莫窮。不二法門休更問。夜來明月上孤峰。上堂。春山疊亂青。春水漾虛碧。寥寥天地間。獨立望何極。便下座。卻顧謂侍者曰。適來有人看方丈么。者曰。有。師曰。作賊人心虛。上堂。十方無壁落。四面亦無門。古人向甚麼處見客。或若道得接手句。許你天上天下。上堂。田地穩密底。佛祖不敢近。為甚麼抬腳不起。神通遊戲底。鬼神不能測。為甚麼下腳不得。直饒十字縱橫。朝打三千。暮打八百。上堂。大眾這一片田地。分付來多時也。爾諸人四至界畔猶未識在。若要中心樹子。我也不惜。問如何是諸佛本源。師曰。千峰寒色。曰未委向上更有也無。師曰。雨滴巖花。上堂。僧問。雪覆蘆花時如何。師曰。點。曰恁么則為祥為瑞去也。師曰。兩重公案。乃曰。雪覆蘆花欲暮天。謝家人不在漁船。白牛放卻無尋處。空把山童贈鐵鞭。師一日遊山。四顧周覽。謂侍者曰。何日復來於此。侍者哀乞遺偈。師曰。平生唯患語之多矣。翌日出杖屨衣盂。散及徒眾。乃曰。七月七日復相見耳。至期盥沐攝衣。北首而逝。塔全身於寺之西塢。賜明覺大師。

襄州延慶山子榮禪師

僧問。如何是隨色摩尼珠。師曰。三個童兒弄花毬。曰恁么則終朝盡日也。師曰。頭白齒落

【現代漢語翻譯】現代漢語譯本噓——（表示安靜）。又說：『維摩大士（Vimalakirti，一位著名的在家菩薩）去了哪裡？千百年來令人仰望而不可窮盡。不二法門（Advaita-dharma，超越二元對立的真理）休要再問了，昨夜明月升上孤峰。』上堂說法：『春山重疊，一片青翠；春水盪漾，一片碧綠。空曠的天地之間，獨自站立，望向哪裡才是盡頭？』說完便走下座位。回頭對侍者說：『剛才有人看方丈室（禪師的住所）嗎？』侍者說：『有。』禪師說：『做賊的人心裡虛。』上堂說法：『十方沒有墻壁阻隔，四面也沒有門。古人從什麼地方接待客人？如果有人能說出接手句（直接領悟的語句），就允許他在天上天下自由自在。』上堂說法：『田地穩固嚴密的地方，佛祖也不敢靠近。為什麼抬腳也起不來？神通遊戲的地方，鬼神也不能測度。為什麼落腳也不得？即使十字縱橫，朝打三千，暮打八百（形容嚴厲的棒喝）。』上堂說法：『各位，這一片田地（指心田），交付給你們很久了。你們這些人四至界畔（指心的邊界）還沒有認識到。如果想要中心樹子（指菩提心），我也不吝惜。』有人問：『如何是諸佛本源？』禪師說：『千峰寒色。』那人說：『還未明白向上更有沒有？』禪師說：『雨滴巖花。』上堂說法。僧人問：『雪覆蓋蘆花時如何？』禪師說：『點。』那人說：『這樣就是為祥為瑞了？』禪師說：『兩重公案。』於是說：『雪覆蘆花欲暮天，謝家人不在漁船。白牛放卻無尋處，空把山童贈鐵鞭。』禪師有一天遊山，四處觀看，對侍者說：『何時再來這裡？』侍者哀求禪師留下偈語。禪師說：『平生只怕話說多了。』第二天，禪師拿出拄杖、鞋子、衣服、缽盂，分發給徒眾，於是說：『七月七日再相見。』到了那天，禪師沐浴更衣，面向北方而逝。塔全身於寺的西邊山塢。謚號明覺大師。襄州延慶山子榮禪師僧人問：『如何是隨色摩尼珠（Svarupa-mani，能隨著環境改變顏色的寶珠，比喻自性）？』禪師說：『三個童兒弄花毬。』那人說：『這樣就是終朝盡日了？』禪師說：『頭白齒落。』

【English Translation】 English version Shh—(indicating silence). He further said: 'Where has Great Scholar Vimalakirti (Vimalakirti, a famous lay Bodhisattva) gone? For thousands of years, people have looked up to him, yet cannot fathom him. The non-dual dharma (Advaita-dharma, the truth that transcends duality) should no longer be questioned; last night, the bright moon rose above the solitary peak.' Ascending the hall to preach: 'The spring mountains are layered and chaotic, all green; the spring waters ripple, all turquoise. In the vast space between heaven and earth, standing alone, where is the end to gazing?' After speaking, he descended from his seat. Turning to the attendant, he said: 'Did anyone look at the abbot's room (the Zen master's residence) just now?' The attendant said: 'Yes.' The Zen master said: 'A thief has a guilty conscience.' Ascending the hall to preach: 'The ten directions have no walls, and the four sides have no doors. Where did the ancients receive guests? If someone can speak a connecting phrase (a phrase of direct realization), they are allowed to be free in heaven and earth.' Ascending the hall to preach: 'In a field that is stable and secure, even the Buddhas dare not approach. Why can't you lift your feet? In a place of supernatural play, even ghosts and spirits cannot fathom it. Why can't you put your feet down? Even if it is crosswise and vertical, three thousand blows in the morning and eight hundred blows in the evening (describing severe blows and shouts).' Ascending the hall to preach: 'Everyone, this field (referring to the mind-field) has been entrusted to you for a long time. You people still haven't recognized the boundaries. If you want the central tree (referring to Bodhicitta, the mind of enlightenment), I won't be stingy.' Someone asked: 'What is the original source of all Buddhas?' The Zen master said: 'Cold colors of a thousand peaks.' That person said: 'I still don't understand, is there anything further up?' The Zen master said: 'Raindrops on rock flowers.' Ascending the hall to preach. A monk asked: 'What is it like when snow covers reed flowers?' The Zen master said: 'Dot.' That person said: 'So it is auspicious and a good omen?' The Zen master said: 'A double case.' Then he said: 'Snow covers reed flowers, the evening sky approaches, the Xie family is not on the fishing boat. The white ox is released and cannot be found, only the mountain boy is given an iron whip.' One day, the Zen master was touring the mountains, looking around, and said to the attendant: 'When will I come here again?' The attendant begged the Zen master to leave a verse. The Zen master said: 'In my life, I only fear speaking too much.' The next day, the Zen master took out his staff, shoes, clothes, and bowl, and distributed them to the disciples, and then said: 'We will meet again on July 7th.' On that day, the Zen master bathed and changed clothes, faced north, and passed away. His whole body was enshrined in a pagoda in the western valley of the temple. He was posthumously named Great Master Mingjue. Zen Master Zirong of Yanqing Mountain in Xiangzhou A monk asked: 'What is the Mani jewel that follows colors (Svarupa-mani, a jewel that can change color with the environment, a metaphor for self-nature)?' The Zen master said: 'Three children playing with a flower ball.' That person said: 'So it is all day long?' The Zen master said: 'White hair and falling teeth.'

。上堂。僧問。靈光隱隱。月照寒牕。善法堂前。請師舉唱。師曰。聽。曰此猶是這邊事。那邊事作么生。師曰。腳下毛生。問如何是佛。師曰。橫身彰十號。入槨示雙趺。曰將何供養。師曰。合掌當胸。問如何是祖師西來意。師曰。穿耳胡僧不著鞋。

洪州百丈智映寶月禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。窣堵那吒掌上擎。曰恁么則。北塔的子。韶石兒孫也。師曰。斫額望新羅。

韶州南華寶緣慈濟禪師

僧問。如何是祖師西來意。師曰。青山綠水。曰未來時還有意也無。師曰。高者高。低者低。

黃州護國院壽禪師

僧問。如何是一路涅槃門。師曰。寒松青有千年色。一徑風飄四季香。問如何是靈山一會。師曰。如來才一顧。迦葉便低眉。

瑞州九峰勤禪師

僧問。方便門中請師垂示。師曰。佛不奪眾生愿。曰恁么則謝師方便。師曰。卻須吃棒。上堂。口羅舌沸。千喚萬喚。露柱因甚麼不回頭。良久曰。美食不中飽人吃。便下座。

潭州云蓋繼鵬禪師

初謁雙泉雅禪師。泉令充侍者。示以芭蕉拄杖話。經久無省發。一日泉向火次。師侍立。泉忽問。拄杖子話試舉來。與子商量。師擬舉。泉拈火箸便𢷾。師豁然大悟。住后。僧問。如何是

【現代漢語翻譯】現代漢語譯本：上堂。（禪師）升座說法。僧人問道：『靈光隱隱，月照寒窗，善法堂前，請禪師開示。』禪師說：『聽。』僧人說：『這仍然是這邊的事，那邊的事怎麼樣？』禪師說：『腳下毛生。』（意指自己去體會）問：『什麼是佛？』禪師說：『橫身彰十號（如來十種稱號），入槨示雙趺（佛涅槃時雙足跏趺的姿勢）。』問：『將什麼供養佛？』禪師說：『合掌當胸。』問：『什麼是祖師西來意（達摩祖師從西方來到中國的目的）？』禪師說：『穿耳胡僧不著鞋。』

洪州百丈智映寶月禪師

僧人問：『禪師唱的是誰家的曲調？宗風傳承自誰？』禪師說：『窣堵那吒（Skanda，佛教護法神韋馱）掌上擎。』僧人說：『這樣說來，您是北塔的弟子，韶石的兒孫了？』禪師說：『斫額望新羅（形容徒勞無功）。』

韶州南華寶緣慈濟禪師

僧人問：『什麼是祖師西來意？』禪師說：『青山綠水。』僧人說：『未來時還有意嗎？』禪師說：『高者高，低者低。』

黃州護國院壽禪師

僧人問：『如何是一路涅槃門（通往涅槃的唯一道路）？』禪師說：『寒松青有千年色，一徑風飄四季香。』問：『如何是靈山一會（釋迦牟尼佛在靈鷲山說法的大會）？』禪師說：『如來才一顧，迦葉便低眉。』

瑞州九峰勤禪師

僧人問：『請禪師在方便門中開示。』禪師說：『佛不奪眾生愿。』僧人說：『這樣我就感謝禪師的方便開示了。』禪師說：『卻須吃棒。』（表示不認可）上堂。（禪師）口羅舌沸，千喚萬喚，露柱（寺廟中柱子）因甚麼不回頭？良久說：『美食不中飽人吃。』便下座。

潭州云蓋繼鵬禪師

當初拜見雙泉雅禪師，雙泉禪師讓他擔任侍者。雙泉禪師用芭蕉拄杖的話來開示他，很久都沒有領悟。一天，雙泉禪師在烤火，繼鵬禪師侍立在旁。雙泉禪師忽然問：『拄杖子的話，你試著說來，我和你商量。』繼鵬禪師剛要開口，雙泉禪師拿起火箸就打。繼鵬禪師豁然大悟。住持一方后，僧人問：『如何是……』

【English Translation】 English version: Upon ascending the Dharma hall, a monk asked: 'The spiritual light is faintly visible, the moon shines on the cold window. Before the Good Dharma Hall, please, Master, expound.' The Master said: 'Listen.' The monk said: 'This is still about this side; what about the other side?' The Master said: 'Hair grows beneath the feet.' (implying self-realization) Asked: 'What is Buddha?' The Master said: 'Lying horizontally, manifesting the ten titles (of a Tathagata); entering the coffin, showing the two crossed feet (Buddha's posture at Nirvana).' Asked: 'What shall we offer?' The Master said: 'Joining palms before the chest.' Asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China)?' The Master said: 'An ear-pierced barbarian monk wears no shoes.'

Baoyue Chan Master Zhiying of Baizhang in Hongzhou

A monk asked: 'Whose tune does the Master sing? Whose lineage of Zen do you inherit?' The Master said: 'Skanda (Skt. Skanda, a Buddhist guardian deity) holds it in his palm.' The monk said: 'In that case, you are a disciple of Beita and a descendant of Shaoshi?' The Master said: 'Chopping one's forehead and hoping for Silla (an idiom for futile effort).'

Chan Master Ciji Baoyuan of Nanhua in Shaozhou

A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'Green mountains and clear waters.' The monk said: 'Is there still meaning in the future?' The Master said: 'The high are high, the low are low.'

Chan Master Shou of Huguo Monastery in Huangzhou

A monk asked: 'What is the one path to Nirvana (the only road to Nirvana)?' The Master said: 'The cold pine is green with a thousand years of color; a single path is fragrant with the four seasons in the wind.' Asked: 'What is the assembly on Vulture Peak (the assembly where Shakyamuni Buddha preached on Vulture Peak)?' The Master said: 'As soon as the Tathagata glanced, Kashyapa lowered his eyebrows.'

Chan Master Qin of Jiufeng in Ruizhou

A monk asked: 'Please, Master, give instructions within the expedient gate.' The Master said: 'The Buddha does not seize the wishes of sentient beings.' The monk said: 'In that case, I thank the Master for the expedient instruction.' The Master said: 'But you must receive the stick.' (indicating disapproval) Upon ascending the Dharma hall, (the Master) spoke volubly, calling out thousands and thousands of times. Why does the pillar (a pillar in the temple) not turn its head? After a long silence, he said: 'Delicious food is not for the satiated.' Then he descended from the seat.

Chan Master Jipeng of Yungai in Tanzhou

Initially, he visited Chan Master Shuangquan Ya. Chan Master Shuangquan ordered him to serve as an attendant. Shuangquan used the story of the plantain staff to instruct him, but for a long time, he had no awakening. One day, Shuangquan was warming himself by the fire, and Jipeng was standing by his side. Shuangquan suddenly asked: 'Try to tell the story of the staff, and I will discuss it with you.' As Jipeng was about to speak, Shuangquan picked up the fire tongs and struck him. Jipeng suddenly had a great awakening. After residing as abbot, a monk asked: 'What is...'

佛法大意。師曰。舌頭無骨。問如何是祖師西來意。師曰。湯瓶火里煨。問佛未出世時如何。師曰。天。曰出世后如何。師曰。地。上堂。高不在絕頂。富不在福嚴。樂不在天堂。苦不在地獄。良久曰。相識滿天下。知心能幾人。

鄂州黃龍海禪師

僧問。如何是黃龍家風。師曰。看。曰忽遇客來如何祇待。師以拄杖點之。問如何是最初一句。師曰。掘地討天。

鼎州彰法澄泗禪師

僧問。如何是佛法大意。師曰。多少人摸索不著。曰忽然摸著又作么生。師曰。堪作甚麼。

泉州雲臺因禪師

僧問。如何是和尚家風。師曰。嗔拳不打笑面。曰如何施設。師曰。天臺則有。南嶽則無。問如何是佛。師曰。月不破五。曰意旨如何。師曰。初三十一。問如何是佛法大意。師曰。今日好曬麥。曰意旨如何。師曰。問取磨頭。上堂。菩薩子。不在內。不在外。不在中間。且道落在甚麼處。良久曰。南贍部洲。北郁單越。

福嚴雅禪師法嗣

潭州北禪智賢禪師

僧問。如何是佛。師曰。匙挑不上。曰。如何是道。師曰。險路架橋。歲夜小參曰。年窮歲盡。無可與諸人分歲。老僧烹一頭露地白牛。炊黍米飯。煮野菜羹。燒榾柮火。大家吃了。唱村田樂。何故。免見倚他門戶

【現代漢語翻譯】現代漢語譯本

佛法大意。

師父說：『舌頭沒有骨頭。』

有人問：『如何是祖師西來意？（Bodhidharma's intention in coming from the West）』

師父說：『湯瓶在火里煨。』

有人問：『佛未出世時如何？』

師父說：『天。』

問：『出世后如何？』

師父說：『地。』

上堂開示：『高不在絕頂，富不在福嚴（Fuyan），樂不在天堂，苦不在地獄。』

良久說：『相識滿天下，知心能幾人。』

鄂州黃龍海禪師（Huanglong Hai, Chan Master of Ezhou）

僧人問：『如何是黃龍家風？（Huanglong's family style）』

師父說：『看。』

問：『忽遇客來如何招待？』

師父用拄杖點地。

問：『如何是最初一句？』

師父說：『掘地討天。』

鼎州彰法澄泗禪師（Zhangfa Chengsi, Chan Master of Dingzhou）

僧人問：『如何是佛法大意？』

師父說：『多少人摸索不著。』

問：『忽然摸著又作么生？』

師父說：『堪作甚麼？』

泉州雲臺因禪師（Yuntai Yin, Chan Master of Quanzhou）

僧人問：『如何是和尚家風？』

師父說：『嗔拳不打笑面。』

問：『如何施設？』

師父說：『天臺（Tiantai）則有，南嶽（Nanyue）則無。』

問：『如何是佛？』

師父說：『月不破五。』

問：『意旨如何？』

師父說：『初三十一。』

問：『如何是佛法大意？』

師父說：『今日好曬麥。』

問：『意旨如何？』

師父說：『問取磨頭。』

上堂開示：『菩薩子，不在內，不在外，不在中間。且道落在甚麼處？』

良久說：『南贍部洲（Jambudvipa），北郁單越（Uttarakuru）。』

福嚴雅禪師法嗣（Dharma successor of Chan Master Fuyan Ya）

潭州北禪智賢禪師（Beichan Zhixian, Chan Master of Tanzhou）

僧人問：『如何是佛？』

師父說：『匙挑不上。』

問：『如何是道？』

師父說：『險路架橋。』

歲夜小參說：『年窮歲盡，無可與諸人分歲。老僧烹一頭露地白牛，炊黍米飯，煮野菜羹，燒榾柮火，大家吃了，唱村田樂。何故？免見倚他門戶。』

【English Translation】 English version

The Essence of the Buddha-Dharma.

The Master said: 'The tongue has no bones.'

Someone asked: 'What is the meaning of Bodhidharma's intention in coming from the West?'

The Master said: 'The soup pot is simmering in the fire.'

Someone asked: 'What was it like before the Buddha appeared in the world?'

The Master said: 'Heaven.'

Asked: 'What is it like after he appeared in the world?'

The Master said: 'Earth.'

Ascending the Dharma Hall, he said: 'Height is not at the summit, wealth is not at Fuyan, joy is not in heaven, suffering is not in hell.'

After a long pause, he said: 'Acquaintances fill the world, but how many are true friends?'

Huanglong Hai, Chan Master of Ezhou

A monk asked: 'What is the family style of Huanglong?'

The Master said: 'Look.'

Asked: 'How should one treat a guest who suddenly arrives?'

The Master tapped the ground with his staff.

Asked: 'What is the very first sentence?'

The Master said: 'Digging the ground to find the sky.'

Zhangfa Chengsi, Chan Master of Dingzhou

A monk asked: 'What is the great meaning of the Buddha-Dharma?'

The Master said: 'So many people grope and cannot find it.'

Asked: 'What happens if one suddenly finds it?'

The Master said: 'What use is it?'

Yuntai Yin, Chan Master of Quanzhou

A monk asked: 'What is the family style of the Abbot?'

The Master said: 'An angry fist does not strike a smiling face.'

Asked: 'How should it be applied?'

The Master said: 'Tiantai has it, Nanyue does not.'

Asked: 'What is Buddha?'

The Master said: 'The moon does not break five.'

Asked: 'What is the meaning?'

The Master said: 'The first day and the thirtieth/thirty-first day.'

Asked: 'What is the great meaning of the Buddha-Dharma?'

The Master said: 'Today is a good day for drying wheat.'

Asked: 'What is the meaning?'

The Master said: 'Ask the millstone.'

Ascending the Dharma Hall, he said: 'Bodhisattva children, not inside, not outside, not in the middle. Tell me, where do they fall?'

After a long pause, he said: 'Jambudvipa, Uttarakuru.'

Dharma successor of Chan Master Fuyan Ya

Beichan Zhixian, Chan Master of Tanzhou

A monk asked: 'What is Buddha?'

The Master said: 'Cannot be lifted with a spoon.'

Asked: 'What is the Dao?'

The Master said: 'Building a bridge over a dangerous road.'

At the year-end evening gathering, he said: 'The year is ending, and there is nothing to share with you for the New Year. The old monk has cooked a free-ranging white ox, cooked millet rice, boiled vegetable soup, and burned firewood. Everyone eats it and sings village songs. Why? To avoid relying on other people's doors.'

傍他墻。剛被時人喚作郎。便下座。歸方丈。至夜深維那入方丈問訊曰。縣裡有公人到勾和尚。師曰。作甚麼那。曰道和尚宰牛不納皮角。師遂捋下頭帽擲在地上。那便拾去。師跳下禪床。攔胸擒住叫曰。賊賊。那將帽子覆師頂曰。天寒且還和尚。師呵呵大笑。那便出去。時法昌為侍者。師顧昌曰。這公案作么生。昌曰。潭州紙貴。一狀領過。

南嶽衡岳寺振禪師

山居頌曰。阿呵呵。瘦松寒竹鎖清波。有時獨坐磐陀上。無人共唱太平歌。朝看白雲生洞口。暮觀明月照娑婆。有人問我居山事。三尺杖子攪黃河。

開福賢禪師法嗣

日芳上座

僧問。如何是涵蓋乾坤句。師豎起拄杖。僧曰。如何是截斷眾流句。師橫按拄杖。僧曰。如何是隨波逐浪句。師擲下拄杖。僧曰。三句外請師道。師便起去。師贊開福真曰。清儀瘦兮。可瞻可仰。仰之非親。妙筆圖兮。可擬可像。像之非真。非親非真。秋月盈輪。有言無味兮的中的。既往如在兮覓焉覓。當機隱顯兮絲髮誵訛。金烏卓午兮迅風霹靂。

報慈嵩禪師法嗣

郢州興陽山遜禪師

僧問。如何是佛。師曰。發白面皺。曰。如何是法。師曰。暑往寒來。問如何是三界外事。師曰。洛陽千里余。不得舊時書。

德山遠禪

【現代漢語翻譯】現代漢語譯本傍他墻。剛被時人喚作郎。便下座。歸方丈。至夜深維那（寺院中負責維持秩序的僧人）入方丈問訊曰。縣裡有公人到勾和尚。師曰。作甚麼那。曰道和尚宰牛不納皮角。師遂捋下頭帽擲在地上。那便拾去。師跳下禪床。攔胸擒住叫曰。賊賊。那將帽子覆師頂曰。天寒且還和尚。師呵呵大笑。那便出去。時法昌為侍者。師顧昌曰。這公案作么生。昌曰。潭州紙貴。一狀領過。

南嶽衡岳寺振禪師

山居頌曰。阿呵呵。瘦松寒竹鎖清波。有時獨坐磐陀上。無人共唱太平歌。朝看白雲生洞口。暮觀明月照娑婆。有人問我居山事。三尺杖子攪黃河。

開福賢禪師法嗣

日芳上座

僧問。如何是涵蓋乾坤句。師豎起拄杖。僧曰。如何是截斷眾流句。師橫按拄杖。僧曰。如何是隨波逐浪句。師擲下拄杖。僧曰。三句外請師道。師便起去。師贊開福真曰。清儀瘦兮。可瞻可仰。仰之非親。妙筆圖兮。可擬可像。像之非真。非親非真。秋月盈輪。有言無味兮的中的。既往如在兮覓焉覓。當機隱顯兮絲髮誵訛。金烏卓午兮迅風霹靂。

報慈嵩禪師法嗣

郢州興陽山遜禪師

僧問。如何是佛。師曰。發白面皺。曰。如何是法。師曰。暑往寒來。問如何是三界外事。師曰。洛陽千里余。不得舊時書。

德山遠禪

【English Translation】 English version Beside the wall. He was just called 'young man' by people. Then he got off his seat and returned to his abbot's room. Late at night, the director (Vina, the monk in charge of maintaining order in the monastery) entered the abbot's room to inquire, saying, 'The county officials have come to arrest the monk.' The master said, 'What for?' He replied, 'They say the monk slaughtered a cow but didn't hand in the hide and horns.' The master then took off his hat and threw it on the ground. The director picked it up. The master jumped off the meditation bed, grabbed him by the chest, and shouted, 'Thief! Thief!' The director put the hat back on the master's head, saying, 'It's cold, let the monk have it back.' The master laughed heartily. The director then left. At that time, Fachang was an attendant. The master turned to Chang and said, 'How is this case?' Chang said, 'Paper is expensive in Tanzhou. I'll take the blame.'

Zen Master Zhen of Hengyue Temple in Nanyue

A Song of Mountain Dwelling: Ah ha ha! Slender pines and cold bamboos lock in clear waves. Sometimes I sit alone on the rock. No one sings the song of peace with me. In the morning, I watch white clouds rise from the cave entrance. In the evening, I watch the bright moon shine on the Saha world (娑婆, the world of suffering). If someone asks me about living in the mountains, I'll stir the Yellow River with a three-foot staff.

Dharma Successor of Zen Master Xian of Kaifu

Upper Seat Rifang

A monk asked, 'What is the phrase that covers the universe?' The master raised his staff. The monk said, 'What is the phrase that cuts off the flow of all streams?' The master held his staff horizontally. The monk said, 'What is the phrase that follows the waves?' The master threw down his staff. The monk said, 'Please speak beyond these three phrases.' The master then got up and left. The master praised Zhen of Kaifu, saying, 'His clear demeanor is thin, worthy of respect and admiration. Admiring him is not intimacy. His wonderful brush depicts him, can be imitated and resembled. Resembling him is not the truth. Not intimate, not the truth, like the full moon in autumn. Words without flavor are precisely on the mark. The past is as if it were present, seeking and seeking. The manifestation and concealment at the moment are a hair's breadth away from error. The golden crow at noon is like a swift wind and thunderbolt.'

Dharma Successor of Zen Master Song of Bao Ci

Zen Master Xun of Xingyang Mountain in Yingzhou

A monk asked, 'What is Buddha?' The master said, 'White hair and wrinkled face.' He said, 'What is Dharma?' The master said, 'Summer goes and winter comes.' He asked, 'What is beyond the Three Realms?' The master said, 'Luoyang is more than a thousand miles away, and I cannot get old letters.'

Zen of Deshan Yuan

師法嗣

廬山開先善暹禪師

臨江軍人也。操行清苦。遍游師席。以明悟為志。參德山。見山上堂。顧視大眾曰。師子顰呻象王回顧。師忽有省。入室陳所解。山曰。子作么生會。師回顧曰。後園驢吃草。山然之。后至雪竇。竇與語喜其超邁。目曰海上橫行暹道者。遂命分座。四方英衲敬畏之。他日竇舉師出世金鵝。師聞潛書二偈于壁而去。曰不是無心繼祖燈。道慚未廁嶺南能。三更月下離巖竇。眷眷無言戀碧層。二十餘年四海間。尋師擇友未嘗閑。今朝得到無心地。卻被無心趁出山。晚年眾請滋甚。遂開法開先。以慰道俗之望。開堂日。上首白椎罷。師曰。千聖出來也祇是稽首讚歎。諸代祖師提挈不起。是故始從迦葉。迄至山僧。二千餘年。月燭慧燈。星排道樹。人天普照。凡聖齊榮。且道。承甚麼人恩力。老胡也祇道。明星出現時。我與大地有情同時成道。如是則。彼既丈夫我亦爾。孰為不可。良由諸人不肯承當。自生退屈。所以便推排一人半個先達出來。遞相開發。也祇是與諸人作個證明。今日人天會上。莫有久游赤水。夙在荊山。懷袖有珍。頂門有眼。到處踐踏覺場底衲僧么。卻請為新出世長老作個證明。還有么。時有僧出。師曰。像駕崢嶸謾進途。誰信螳螂能拒轍。問一棒一喝猶是葛藤。瞬目

【現代漢語翻譯】現代漢語譯本師法嗣

廬山開先善暹（Shan Qian）禪師

是臨江軍人。操守清苦，遍訪名師，以開悟為目標。參訪德山（Deshan），見德山禪師上堂說法，環顧大眾說：『師子（Shizi，獅子）顰呻，像王（Xiang Wang，像中之王）回顧。』善暹禪師忽然有所領悟，入室陳述自己所理解的，德山禪師問：『你是怎麼理解的？』善暹禪師回顧說：『後園的驢吃草。』德山禪師認可了他的回答。後來到了雪竇（Xuedou），雪竇禪師與他交談，很喜歡他的超脫豪邁，稱他為『海上橫行暹道者』，於是命他分座說法，四方有才華的僧人都敬畏他。一天，雪竇禪師舉薦善暹禪師去金鵝寺（Jin'e Temple）住持。善暹禪師聽后，偷偷在墻上寫了兩首偈頌便離開了。寫道：『不是無心繼承祖燈，慚愧才能不及嶺南的慧能（Huineng）。三更月下離開巖竇，戀戀不捨這碧綠的山巒。二十多年來四海雲遊，尋師訪友從未停歇。如今得到了無心之地，卻又被無心驅趕出山。』晚年，大眾懇請他住持寺院的請求更加迫切，於是開創了開先寺（Kaixian Temple），以滿足信徒的期望。開堂說法那天，上首僧人白椎完畢，善暹禪師說：『千聖（Qian Sheng，諸佛）出來也只是稽首讚歎，歷代祖師也提拔不起來。因此從迦葉（Kasyapa）開始，直到我這個山僧，兩千多年來，月亮照亮智慧之燈，星辰排列成菩提樹，人天普遍照耀，凡人聖人共同榮耀。』且說，承受的是什麼人的恩力？老胡（Lao Hu，指佛陀）也只是說：『明星出現時，我與大地一切有情眾生同時成道。』既然如此，他既然是大丈夫，我也是大丈夫，誰說不可以呢？只是因為各位不肯承擔，自己產生退縮。所以就推舉出一個半個先達出來，互相啓發，也只是給各位作個證明。今天這人天法會上，莫非有長久遊歷赤水，早就在荊山，懷裡藏有珍寶，頭頂上有眼睛，到處踐踏覺悟之地的衲僧嗎？請為新出世的長老作個證明。還有嗎？』當時有個僧人站出來，善暹禪師說：『象駕（Xiang Jia，大象拉的車）氣勢洶洶地前進，誰相信螳螂能阻擋車輪呢？』問：『一棒一喝還是葛藤（Geteng，糾纏不清）。』眨眼

【English Translation】 English version Successor of the Dharma

Chan Master Shàn Qiān (Good and Auspicious) of Kaixian Temple on Mount Lu

Was a native of Linjiang Army. He was pure and austere in conduct, and traveled extensively to learn from various teachers, with enlightenment as his goal. He visited Deshan (Virtuous Mountain). Seeing Deshan ascend the hall and look at the assembly, saying, 'The lion frowns and roars, the elephant king looks back.' The Master suddenly had an awakening. He entered the room and explained his understanding. Deshan said, 'How do you understand it?' The Master looked back and said, 'The donkey in the back garden is eating grass.' Deshan approved of it. Later, he arrived at Xuedou (Snowy Valley). Xuedou spoke with him and was delighted by his transcendence, calling him 'The Daoist Qian who roams freely on the sea.' Thereupon, he was ordered to share the seat. The accomplished monks from all directions respected and feared him. One day, Xuedou recommended the Master to take charge of Jin'e (Golden Goose) Temple. Upon hearing this, the Master secretly wrote two verses on the wall and left, saying, 'It is not that I have no intention to continue the ancestral lamp, but I am ashamed that my ability is not equal to Huineng (Wisdom and Ability) of Lingnan (South of the Mountains). Leaving Yandou (Rock Cave) under the moonlight at midnight, I am reluctant to leave this green mountain. For more than twenty years, I have traveled around the world, seeking teachers and friends without rest. Today, I have arrived at the land of no-mind, but I am driven out of the mountain by no-mind.' In his later years, the requests from the assembly to reside in a temple became even more urgent. Therefore, he founded Kaixian (Opening First) Temple to fulfill the expectations of the Daoists and laity. On the day of the opening ceremony, after the chief monk finished striking the gavel, the Master said, 'Even if a thousand sages (Qian Sheng, all Buddhas) were to appear, they would only bow and praise. The ancestral teachers of all generations cannot lift it up. Therefore, from Kasyapa (Kashyapa) to this mountain monk, for more than two thousand years, the moon illuminates the lamp of wisdom, the stars line up as the Bodhi tree, the human and heavenly realms are universally illuminated, and the ordinary and the holy share the glory.' Furthermore, whose grace are we receiving? Old Hu (Lao Hu, referring to the Buddha) only said, 'When the morning star appears, I and all sentient beings on earth attain enlightenment at the same time.' If that is the case, since he is a great man, so am I. Who says it is not possible? It is only because you are unwilling to take responsibility and give rise to retreat. Therefore, you push out one and a half advanced people to enlighten each other, which is only to provide proof for you. At this assembly of humans and gods today, are there any monks who have long traveled the Red River, who have been in Jing Mountain since early times, who have treasures hidden in their sleeves, who have eyes on the top of their heads, and who tread on the field of enlightenment everywhere? Please provide proof for the newly emerging abbot. Is there anyone?' At that time, a monk came forward. The Master said, 'The elephant carriage (Xiang Jia, elephant-drawn carriage) advances mightily, but who believes that a mantis can stop the wheels?' Asked, 'A stick and a shout are still entanglement (Geteng, entanglement).' A blink of an eye

揚眉拖泥帶水。如何是直截根源。師曰。速。曰恁么則祖師正宗和尚把定。師曰。野渡無人舟自橫。問如何是露地白牛。師曰。瞎。問妙峰頂上即不問。半山相見事如何。師曰。把手過江來。曰高步出長安。師曰。腳下一句作么生道。僧便喝。師曰。山腰裡走。問一雨所潤。為甚麼萬木不同。師曰。羊羹雖美。眾口難調。問年窮歲盡時如何。師曰。依舊孟春猶寒。問更深夜靜時如何。師曰。老鼠入燈籠。問瞥瞋瞥喜時如何。師曰。適來菩薩面。如今夜叉頭。上堂。一若是。二即非。東西南北人不知。休話指天並指地。青山白雲徒爾為。以拄杖擊香臺下座。問雨雪連天。為甚麼孤峰露頂。師曰。有甚遮掩處。上堂。僧問。如何是祖師西來意。師曰。洛陽城古。曰。學人不會。師曰。少室山高。僧禮拜。師乃曰。佛種從緣起。遂舉。拄杖曰。拄杖子是緣。且作么生說個起底道理。良久曰。金屑雖貴。落眼成翳。卓拄杖。下座。

吉州禾山楚材禪智禪師

臨江軍人也。僧問。佛令祖令諸方並行。未審和尚如何。師曰。山僧退後。曰恁么則諸方不別也。師曰。伏惟伏惟。問如何是離凡聖底句。師曰。山河安掌上。曰恁么則迥超今古外。師曰。展縮在當人。問一毫未發時如何。師曰。海晏河清。曰發后如何。師曰。

【現代漢語翻譯】現代漢語譯本（僧人）揚起眉毛，拖泥帶水地問：『如何是直截了當的根源？』禪師說：『速！』（僧人）說：『既然這樣，那麼祖師的正宗就被和尚把持了。』禪師說：『野渡無人舟自橫。』（僧人）問：『如何是露地白牛（比喻純真無染的佛性）？』禪師說：『瞎！』（僧人）問：『妙峰頂上（最高處）的情況暫且不問，半山相見（中等處）的情況如何？』禪師說：『把手過江來。』（僧人）說：『高步出長安（比喻擺脫束縛，追求真理）。』禪師說：『腳下這一句（當下如何體悟），你打算怎麼說？』僧人便喝（一聲）。禪師說：『山腰裡走（還在半途）。』（僧人）問：『同樣的一場雨水滋潤，為什麼萬木生長各不相同？』禪師說：『羊肉羹雖然美味，但眾人的口味難以調和。』（僧人）問：『年終歲末的時候如何？』禪師說：『依舊是孟春時節，仍然寒冷。』（僧人）問：『更深夜靜的時候如何？』禪師說：『老鼠入燈籠。』（僧人）問：『忽而生氣，忽而歡喜的時候如何？』禪師說：『剛才還是菩薩面，現在卻是夜叉頭。』（禪師）上堂說法：『一是，二即非，東西南北人不知。休要說指天指地，青山白雲也只是徒勞。』用拄杖敲擊香臺，下座。（僧人）問：『雨雪連天，為什麼孤峰山頂卻暴露在外？』禪師說：『有什麼可以遮掩的地方嗎？』（禪師）上堂說法，僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』禪師說：『洛陽城古。』（僧人）說：『學人不會（不明白）。』禪師說：『少室山高。』僧人禮拜。禪師於是說：『佛種從因緣而生起。』舉起拄杖說：『拄杖子是緣，那麼怎麼說這個生起的道理？』良久，說：『金屑雖然貴重，落入眼中也會成為障礙。』放下拄杖，下座。

吉州禾山楚材禪智禪師

臨江軍人出身。僧人問：『佛的教令、祖師的教令在各處並行，不知道和尚您如何？』禪師說：『山僧退後。』（僧人）說：『既然這樣，那麼各處就沒有區別了。』禪師說：『伏惟伏惟（表示謙遜，同意對方的說法）。』（僧人）問：『如何是脫離凡聖的句子？』禪師說：『山河安掌上。』（僧人）說：『既然這樣，那麼就遠遠超越了古今之外。』禪師說：『展縮在當人（伸展或收縮，都在於當下的這個人）。』（僧人）問：『一毫未發（一絲念頭都未生起）的時候如何？』禪師說：『海晏河清。』（僧人）問：『發后如何？』禪師說：

【English Translation】 English version Raising his eyebrows and being indecisive, (a monk) asked: 'What is the direct and fundamental source?' The Zen master said: 'Quick!' (The monk) said: 'If that's the case, then the patriarch's orthodox teaching is held by the monks.' The Zen master said: 'At the deserted ferry, the boat is adrift.' (The monk) asked: 'What is the white ox on the open ground (a metaphor for pure and undefiled Buddha-nature)?' The Zen master said: 'Blind!' (The monk) asked: 'The situation at the summit of Miaofeng Peak (the highest point) will not be asked for now, what about meeting halfway up the mountain (intermediate point)?' The Zen master said: 'Take my hand and cross the river.' (The monk) said: 'Taking high steps out of Chang'an (a metaphor for breaking free from constraints and pursuing the truth).' The Zen master said: 'What are you going to say about the phrase under your feet (how to realize it in the present moment)?' The monk then shouted. The Zen master said: 'Walking in the mountainside (still halfway).' (The monk) asked: 'The same rain nourishes, why are the myriad trees different?' The Zen master said: 'Although mutton soup is delicious, it is difficult to cater to everyone's taste.' (The monk) asked: 'What about when the year ends and the new year begins?' The Zen master said: 'It is still the first month of spring, and it is still cold.' (The monk) asked: 'What about when the night is deep and quiet?' The Zen master said: 'A mouse enters a lantern.' (The monk) asked: 'What about when one is suddenly angry and suddenly happy?' The Zen master said: 'Just now it was the face of a Bodhisattva, now it is the head of a Yaksha (a fierce demon).' (The Zen master) ascended the hall and gave a Dharma talk: 'One is, two is not, people in the east, west, north, and south do not know. Stop talking about pointing to the sky and pointing to the earth, green mountains and white clouds are in vain.' He struck the incense table with his staff and descended from the seat. (The monk) asked: 'With rain and snow all over the sky, why is the solitary peak exposed?' The Zen master said: 'Is there any place to hide?' (The Zen master) ascended the hall and gave a Dharma talk. A monk asked: 'What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma coming to China from the West)?' The Zen master said: 'The city of Luoyang is ancient.' (The monk) said: 'This student does not understand.' The Zen master said: 'Mount Shaoshi is high.' The monk bowed. The Zen master then said: 'The Buddha-seed arises from conditions.' Raising his staff, he said: 'The staff is a condition, so how do you explain the principle of arising?' After a long while, he said: 'Although gold dust is precious, it becomes an obstacle when it falls into the eyes.' He put down his staff and descended from the seat.

Zen Master Chucai Chanzhi of Heshan Mountain in Jizhou

He was a native of Linjiang Army. A monk asked: 'The Buddha's teachings and the Patriarch's teachings are practiced everywhere. I wonder, what about you, Master?' The Zen master said: 'This mountain monk retreats.' (The monk) said: 'If that's the case, then there is no difference everywhere.' The Zen master said: 'I humbly agree, I humbly agree (expressing humility and agreeing with the other party's statement).' (The monk) asked: 'What is the phrase that transcends the mundane and the sacred?' The Zen master said: 'Mountains and rivers are secure in the palm of the hand.' (The monk) said: 'If that's the case, then it far surpasses ancient and modern times.' The Zen master said: 'Expansion and contraction are in the person (expansion or contraction depends on the person in the present moment).' (The monk) asked: 'What about when a hair has not yet been emitted (when not a single thought has arisen)?' The Zen master said: 'The sea is calm and the river is clear.' (The monk) asked: 'What about after it is emitted?' The Zen master said:

遍界無知己。問如何是和尚說法底口。師曰。放一線道。問抱璞投師。請師雕琢。師曰。不雕琢。曰。為甚麼不雕琢。師曰。弄巧翻成拙。

秀州資聖院盛勤禪師

僧問。如何是正法眼。師曰。山青水綠。問四威儀中如何履踐。師曰。鷺鷥立雪。曰恁么則聞鐘持缽日上欄干。師曰。魚躍千江水。龍騰萬里云。曰畢竟如何。師曰。山中逢猛虎。天上見文星。上堂。多生覺悟非干衲。一點分明不在燈。拈拄杖曰。拄杖頭上祖師。燈籠腳下彌勒。須彌山腰鼓細即不問你。作么生是分明一點。你若道得無邊剎境。總在你眉毛上。你若道不得。作么生過得羅剎橋。良久曰。水流千派月。山鎖一溪云。卓拄杖。下座。

潭州鹿苑圭禪師

桂州人也。僧問。如何是道。師曰。吳頭楚尾。曰如何是道中人。師曰。騎馬踏鐙。不如步行。問。如何是第一義諦。師曰。胡人讀漢書。上堂。凡有因緣。須曉其宗。若曉其宗。無是無不是。用則波騰海沸。全真體以執行。體則鏡凈水沉。舉隨緣而會寂。且道。兜率天宮。幾人行。幾人坐。若向這裡辯得緇素。許你諸人東西南北如雲似鶴。於此不明。踏破草鞋未有了日在。參。

南嶽下十世上

洞山聰禪師法嗣

南康軍云居曉舜禪師

瑞州人也

【現代漢語翻譯】現代漢語譯本『遍界無知己』。問：『如何是和尚說法的口？』師說：『放一線道。』問：『抱璞投師，請師雕琢。』師說：『不雕琢。』問：『為什麼不雕琢？』師說：『弄巧翻成拙。』

秀州資聖院盛勤禪師

僧人問：『如何是正法眼？』師說：『山青水綠。』問：『四威儀（行住坐臥）中如何履踐？』師說：『鷺鷥立雪。』問：『這樣說來，那麼聞鐘持缽，日上欄桿？』師說：『魚躍千江水，龍騰萬里云。』問：『究竟如何？』師說：『山中逢猛虎，天上見文星。』上堂說法：『多生覺悟並非依靠僧衣，一點分明不在燈火。』拿起拄杖說：『拄杖頭上是祖師，燈籠腳下是彌勒（Maitreya，未來佛）。須彌山（Mount Sumeru，佛教宇宙觀中的聖山）腰鼓細暫且不問你，怎麼是分明一點？你若說得出，無邊剎境（Buddha-land，佛土）總在你眉毛上。你若說不出，怎麼過得了羅剎橋（Rakshasa Bridge，地獄之橋）？』良久說：『水流千派月，山鎖一溪云。』放下拄杖，走下座位。

潭州鹿苑圭禪師

桂州人。僧人問：『如何是道？』師說：『吳頭楚尾。』問：『如何是道中人？』師說：『騎馬踏鐙，不如步行。』問：『如何是第一義諦？』師說：『胡人讀漢書。』上堂說法：『凡有因緣，須曉其宗。若曉其宗，無是無不是。用則波騰海沸，全真體以執行；體則鏡凈水沉，舉隨緣而會寂。』且說，兜率天宮（Tushita Heaven，彌勒菩薩的居所），幾人行，幾人坐？若向這裡辨得清緇素（緇指僧人，素指俗人），許你諸人東西南北如雲似鶴。於此不明，踏破草鞋未有了日在。參！

南嶽下十世上

洞山聰禪師法嗣

南康軍云居曉舜禪師

瑞州人。

【English Translation】 English version 'Everywhere, no acquaintance.' Asked: 'What is the mouth for a monk to preach the Dharma?' The Master said: 'Release a thread of the Way.' Asked: 'Holding uncarved jade, I come to the master, please carve it.' The Master said: 'I don't carve it.' Asked: 'Why don't you carve it?' The Master said: 'Trying to be clever only results in clumsiness.'

Zen Master Shengqin of Zisheng Monastery in Xiuzhou

A monk asked: 'What is the Eye of the True Dharma?' The Master said: 'Mountains are green, and water is clear.' Asked: 'How to practice within the four dignities (walking, standing, sitting, lying down)?' The Master said: 'A heron stands in the snow.' Asked: 'If so, then hearing the bell, holding the bowl, the sun rises over the railing?' The Master said: 'Fish leap in a thousand rivers, dragons soar in ten thousand miles of clouds.' Asked: 'What is it ultimately?' The Master said: 'Meeting a fierce tiger in the mountains, seeing a literary star in the sky.' Ascending the Dharma hall, he said: 'Many lifetimes of awakening do not depend on the monastic robe, a point of clarity is not in the lamp.' Raising his staff, he said: 'On the head of the staff is the Patriarch, under the foot of the lantern is Maitreya (the future Buddha). I won't ask you about the narrow waist drum of Mount Sumeru (the sacred mountain in Buddhist cosmology), what is this point of clarity? If you can speak of it, the boundless Buddha-land (Buddha-land) is all on your eyebrows. If you cannot speak of it, how can you cross the Rakshasa Bridge (the bridge of hell)?' After a long silence, he said: 'The moon flows in a thousand streams, the mountains lock a stream of clouds.' He struck the staff and descended from the seat.

Zen Master Gui of Luyuan Monastery in Tanzhou

A native of Guizhou. A monk asked: 'What is the Tao (the Way)?' The Master said: 'The head of Wu, the tail of Chu.' Asked: 'What is a person in the Tao?' The Master said: 'Riding a horse and stepping on the stirrups is not as good as walking.' Asked: 'What is the First Principle?' The Master said: 'A barbarian reads a Han book.' Ascending the Dharma hall, he said: 'Whenever there is a cause and condition, one must understand its principle. If one understands its principle, there is neither right nor wrong. In application, waves surge and the sea boils, the whole true substance operates; in essence, the mirror is clear and the water is still, raising with conditions and meeting with stillness.' And say, in Tushita Heaven (the abode of Maitreya Bodhisattva), how many walk, how many sit? If you can distinguish between black and white (monks and laypeople) here, I allow you all to be like clouds and cranes in the east, west, south, and north. If you are not clear about this, you will wear out your straw sandals without seeing the light of day. Investigate!

Tenth Generation Down from Nanyue

Dongan Cong's Dharma Heir

Zen Master Xiaoshun of Yunju Monastery in Nankang Army

A native of Ruizhou.

。少年粗猛。忽悟浮幻。投師出家。乃細修行。參洞山。一日如武昌行乞。首謁劉公居士家。士高行為時所敬。意所與奪。莫不從之。師時年少。不知其飽參。頗易之。士曰。老漢有一問。若相契。即開疏。如不契。即請還山。遂問。古鏡未磨時如何。師曰。黑似漆。士曰。磨后如何。師曰。照天照地。士長揖曰。且請上人還山。拂袖入宅。師懡㦬即還洞山。山問其故。師具言其事。山曰。你問我。我與你道。師理前問。山曰。此去漢陽不遠。師進后語。山曰。黃鶴樓前鸚鵡洲。師于言下大悟。機鋒不可觸。住后僧問。承師有言。不談玄。不談妙。去此二途如何指示。師曰。蝦蟆趕鷂子。曰全因此問也。師曰。老鼠弄猢猻。上堂。唯一堅密身。一切塵中現。蝦蟆蚯蚓各有窟穴。烏鵲鳩鴿亦有窠巢。正當與么時。為甚麼人說法。良久云。方以類聚。物以群分。上堂。三峽道無別。朝朝祇么說。僧繇會寫真。鎮府出鑌鐵。上堂。不長不短。不小不大。此個道理。是誰境界。咄。上堂。聞說佛法兩字。早是污我耳目。諸人未跨云居門。腳跟下好與三十棒。雖然如是。也是為眾竭力。上堂。舉夾山道。鬧市門頭識取天子。百草頭上薦取老僧。云居即不然。婦搖機軋軋。兒弄口㗻㗻。上堂。諸方有弄蛇頭。撥虎尾。跳大海。劍刃

【現代漢語翻譯】少年時粗獷魯莽，後來忽然醒悟人生如浮雲幻影，於是投拜師父出家，精進修行。他曾參訪洞山良價禪師（Dòngshān Liángjià, a Chan Buddhist monk）。一天，他像往常一樣在武昌（Wǔchāng, a district in Wuhan）一帶行乞，首先來到劉公居士（Liú Gōng Jūshì, a lay Buddhist practitioner）的家。劉公居士德高望重，深受人們敬仰，他的意見舉足輕重，無人不從。這位僧人當時年紀尚輕，不知劉公居士已是飽參之人，因此有些輕視他。劉公居士說：『老漢我有一個問題，如果與你意氣相投，我就佈施齋飯；如果與你話不投機，就請你回山。』於是問道：『古鏡未曾打磨時是什麼樣子？』僧人答道：『黑如漆。』劉公居士又問：『打磨之後又是什麼樣子？』僧人答道：『照天照地。』劉公居士長揖一禮，說：『請上人還是回山吧。』說完便拂袖走入宅內。這位僧人感到非常慚愧，便返回洞山。洞山良價禪師問他緣由，他便如實相告。洞山良價禪師說：『你問我，我來告訴你。』僧人於是重複了之前的問題。洞山良價禪師答道：『此去漢陽（Hànyáng, a district in Wuhan）不遠。』僧人又追問后一句。洞山良價禪師答道：『黃鶴樓（Huánghè Lóu, Yellow Crane Tower, a famous tower in Wuhan）前鸚鵡洲（Yīngwǔ Zhōu, Parrot Isle）。』這位僧人當下大悟，領悟到禪機鋒利不可觸碰。他後來住持一方，有僧人問道：『聽聞禪師您曾說過，不談玄，不談妙，那麼拋開這兩條路，又該如何指示呢？』禪師答道：『蛤蟆趕老鷹。』僧人說：『我完全是因為這個問題而來。』禪師答道：『老鼠戲弄猢猻。』禪師上堂說法：『唯一堅固不壞的身，顯現在一切塵世之中。蛤蟆蚯蚓各有自己的洞穴，烏鴉喜鵲斑鳩鴿子也都有自己的巢穴。正當這個時候，為誰說法呢？』良久，禪師又說：『方以類聚，物以群分。』禪師上堂說法：『三峽（Sānxiá, Three Gorges）道路沒有分別，每天都這麼說。吳僧繇（Wú Sēngyáo, a famous painter）善於繪畫，鎮府拿出精鋼。』禪師上堂說法：『不長不短，不大不小，這個道理，是誰的境界？咄！』禪師上堂說法：『一聽說佛法這兩個字，就已經玷污了我的耳目。各位還未跨入云居山（Yúnjū Shān, Mount Yunju）的門檻，就該在腳跟下打三十棒。雖然如此，我也是爲了大家竭盡全力。』禪師上堂，舉夾山（Jiā Shān, Mount Jia）的例子說：『要在鬧市門口認出天子，在百草頭上推薦老僧。云居山這裡卻不是這樣，婦人在搖動織布機，孩子們在咿咿呀呀地學語。』禪師上堂說法：『各處都有弄蛇頭、撥虎尾、跳大海、劍刃的本領。』

【English Translation】 When he was young, he was rough and reckless. Later, he suddenly realized the illusory nature of life and became a monk under a master, diligently practicing. He visited Dòngshān Liángjià (洞山良價, a Chan Buddhist monk). One day, as he was begging for alms in the Wǔchāng (武昌, a district in Wuhan) area, he first came to the home of Liú Gōng Jūshì (劉公居士, a lay Buddhist practitioner). Liú Gōng Jūshì was highly respected for his virtue, and his opinions were influential. The monk, being young, did not know that Liú Gōng Jūshì was already a well-versed practitioner and somewhat looked down on him. Liú Gōng Jūshì said, 'Old man, I have a question. If we are compatible, I will offer alms; if not, I will ask you to return to the mountain.' So he asked, 'What is the ancient mirror like before it is polished?' The monk replied, 'Black as lacquer.' Liú Gōng Jūshì then asked, 'What is it like after it is polished?' The monk replied, 'It illuminates heaven and earth.' Liú Gōng Jūshì bowed deeply and said, 'Please return to the mountain.' He then turned and entered his house. The monk felt ashamed and returned to Dòngshān. Dòngshān Liángjià asked him the reason, and he told him the truth. Dòngshān Liángjià said, 'You ask me, and I will tell you.' The monk then repeated the previous question. Dòngshān Liángjià replied, 'It is not far from here to Hànyáng (漢陽, a district in Wuhan).' The monk then asked the follow-up question. Dòngshān Liángjià replied, 'Parrot Isle (Yīngwǔ Zhōu, Parrot Isle) in front of the Yellow Crane Tower (Huánghè Lóu, Yellow Crane Tower, a famous tower in Wuhan).' The monk had a great enlightenment at that moment, realizing that the sharpness of Chan is untouchable. Later, he became an abbot, and a monk asked, 'I have heard that the Chan master said, 'Do not talk about the mysterious, do not talk about the wonderful.' Then, leaving these two paths, how should we be instructed?' The Chan master replied, 'A toad chasing a hawk.' The monk said, 'I came entirely because of this question.' The Chan master replied, 'A mouse playing with a monkey.' The Chan master ascended the platform and said, 'The only firm and indestructible body manifests in all the dust of the world. Toads and earthworms each have their own burrows, crows, magpies, doves, and pigeons also have their own nests. At this very moment, for whom do we speak the Dharma?' After a long silence, the Chan master said, 'Birds of a feather flock together.' The Chan master ascended the platform and said, 'The roads of the Three Gorges (Sānxiá, Three Gorges) are no different, we say this every day. Wú Sēngyáo (吳僧繇, a famous painter) is skilled at painting, the government takes out fine steel.' The Chan master ascended the platform and said, 'Neither long nor short, neither big nor small, whose realm is this principle? 'Doh!'' The Chan master ascended the platform and said, 'Hearing the two words 'Buddha Dharma' is already defiling my ears and eyes. Before you cross the threshold of Mount Yúnjū (Yúnjū Shān, Mount Yunju), you should be given thirty blows under your feet. Although this is so, I am also doing my best for everyone.' The Chan master ascended the platform, citing the example of Jiā Shān (夾山, Mount Jia), saying, 'You must recognize the emperor at the gate of the bustling market, and recommend the old monk on the heads of all the grasses. It is not like this at Mount Yúnjū, the woman is shaking the loom, and the children are babbling.' The Chan master ascended the platform and said, 'Everywhere has the ability to play with snake heads, pluck tiger tails, jump into the sea, and use sword blades.'

里藏身。云居這裡。寒天熱水洗腳。夜間脫襪打睡。早朝旋打行纏。風吹籬倒。喚人夫劈篾縛起。上堂。云居不會禪。洗腳上床眠。冬瓜直儱侗。瓠子曲彎彎。

潭州大溈懷宥禪師

僧問。人將語試。金將火試。未審衲僧將甚麼試。師曰。拄杖子。曰畢竟如何。師曰。退後著。僧應喏。師便打曰。教休不肯休。直待雨淋頭。

杭州佛日契嵩禪師

藤州鐔津李氏子。七歲出家。十三得度。十九遊方。遍參知識。得法于洞山。師夜則頂戴觀音像。而誦其號。必滿十萬乃寢。以為常。自是世間經書章句。不學而能。作原教論十餘萬言。明儒釋之道一貫。以抗宗韓排佛之說。讀之者畏服。后居永安蘭若。著禪門定祖圖傳法正宗記輔教編上進。仁宗皇帝覽之加嘆。付傳法院編次入藏下詔褒寵。賜號明教。宰相韓琦。大參歐陽修。皆延見而尊禮之。洎東還。熙寧四年六月四日。晨興寫偈曰。后夜月初明。吾今喜獨行。不學大梅老。貪隨鼯鼠聲。至中夜而化。阇維不壞者五。曰頂。曰耳。曰舌。曰童真。曰數珠。其頂骨出舍利。紅白晶潔。道俗合諸不壞。葬于故居永安之左。后住凈慈。北澗居簡嘗著五種不壞贊。師有文集二十卷。目曰鐔津。盛行於世。

洪州大守許式

參洞山得正法眼。一日

【現代漢語翻譯】現代漢語譯本：里藏身。云居（寺名，也指該寺的禪師）這裡。寒天熱水洗腳。夜間脫襪打睡。早朝旋打行纏。風吹籬倒。喚人夫劈篾縛起。上堂。云居不會禪。洗腳上床眠。冬瓜直儱侗。瓠子曲彎彎。潭州大溈懷宥禪師僧問：『人將言語來試探，金子用火來試驗，不知衲僧（指僧人）用什麼來試驗？』師說：『拄杖子（禪杖）。』僧問：『畢竟如何？』師說：『退後著。』僧應了一聲『喏』。師便打，說：『教你停止卻不肯停止，非要等到雨淋濕了頭。』杭州佛日契嵩禪師藤州鐔津李氏之子。七歲出家。十三歲得度。十九歲遊方，遍參知識（有智慧的人，這裡指禪師）。得法于洞山（禪師名，也指洞山禪宗）。師父夜裡就頂戴觀音像，誦唸觀音菩薩的名號，必定滿十萬聲才睡覺，以此為常。因此世間的經書章句，不學也能明白。作《原教論》十餘萬字，闡明儒釋之道的一貫性，用來對抗宗韓排佛的說法。讀到的人都畏懼佩服。後來居住在永安蘭若（寺廟名），著《禪門定祖圖》、《傳法正宗記》、《輔教編》上進。仁宗皇帝看了之後非常讚歎，交給傳法院編次入藏，下詔褒獎寵幸，賜號明教。宰相韓琦、大參歐陽修，都延請接見並且尊敬禮待他。等到東還，熙寧四年六月四日，早晨起來寫偈（佛教詩歌）說：『后夜月初明，吾今喜獨行。不學大梅老，貪隨鼯鼠聲。』到半夜圓寂。火化后沒有燒壞的有五樣東西：頂、耳、舌、童真、數珠。頂骨出現舍利（佛教聖物），紅白晶瑩。道俗將所有沒有燒壞的東西，葬在故居永安的左邊。後來住在凈慈（寺廟名），北澗居簡曾經作《五種不壞贊》。師父有文集二十卷，名為《鐔津》，在世上盛行。洪州大守許式參洞山（禪師名，也指洞山禪宗）得正法眼。一日

【English Translation】 English version: He hides himself within. Yunju (name of a temple, also refers to the Zen master of the temple) is here. In cold weather, he washes his feet with hot water. At night, he takes off his socks and sleeps. In the early morning, he quickly wraps his leggings. The wind blows down the fence. He calls a laborer to split bamboo strips and tie it up. Ascending the hall, he says, 'Yunju doesn't understand Zen. He washes his feet and goes to bed. The winter melon is straight and dull. The bottle gourd is curved and winding.' Zen Master Huaiyou of Dawei in Tanzhou A monk asked, 'People use words to test, and gold is tested by fire. I don't know what a monk uses to test?' The master said, 'A staff.' The monk asked, 'What is the ultimate outcome?' The master said, 'Step back.' The monk responded with 'Yes.' The master then struck him, saying, 'I told you to stop, but you wouldn't stop, waiting until the rain soaked your head.' Zen Master Qisong of Fori in Hangzhou He was the son of the Li family of Tan Jin, Tengzhou. He left home at the age of seven. He was ordained at thirteen. At nineteen, he traveled around, visiting knowledgeable teachers (wise people, here referring to Zen masters). He obtained the Dharma from Dongshan (name of a Zen master, also refers to the Dongshan Zen school). The master would wear a Guanyin (Avalokiteśvara) statue on his head at night and chant the name of Guanyin Bodhisattva, always completing one hundred thousand recitations before sleeping. He made this a constant practice. Therefore, he understood the world's scriptures and sentences without studying them. He wrote 'On the Origin of Teaching' with over ten thousand words, clarifying the consistency of Confucianism and Buddhism, to counter the theories of Zong Han who rejected Buddhism. Those who read it were in awe and admiration. Later, he resided in Yongan Lanruo (name of a temple), and wrote 'Diagram of Establishing Ancestors in the Zen School,' 'Records of the Orthodox Transmission of the Dharma,' and 'Assisting Teaching Compilation' for presentation. Emperor Renzong was very impressed after reading them, and ordered the Chuanfa Yuan to compile and include them in the Tripitaka, issuing an edict to praise and favor him, bestowing the title Mingjiao. Prime Minister Han Qi and Grand Councilor Ouyang Xiu both extended invitations to meet him and treated him with respect. Upon returning east, on the fourth day of the sixth month of the fourth year of Xining, he arose in the morning and wrote a verse (Buddhist poem) saying, 'The moon is bright in the late night, I am happy to walk alone now. I will not learn from old Damei, greedily following the sound of the flying squirrel.' He passed away at midnight. After cremation, five things were not destroyed: the crown of his head, his ears, his tongue, his innocence, and his prayer beads. Relics (Buddhist sacred objects) appeared from the skull, red and white and crystal clear. Monks and laypeople together buried all the undestroyed items to the left of his former residence in Yongan. Later, he resided in Jingci (name of a temple). Jujian of Beijian once wrote 'Odes to the Five Undestroyed Things.' The master had a collection of twenty volumes of writings, titled 'Tan Jin,' which was popular in the world. Xu Shi, the Grand Defender of Hongzhou He attained the Eye of the True Dharma after studying with Dongshan (name of a Zen master, also refers to the Dongshan Zen school). One day,

與泐潭澄上藍溥坐次。潭問。聞郎中道。夜坐連雲石。春栽帶雨松。當時答洞山甚麼話。公曰。今日放衙早。潭曰。聞答泗州大聖在揚州出現底。是否。公曰。別點茶來。潭曰。名不虛傳。公曰。和尚早晚回山。潭曰。今日被上藍覷破。藍便喝。潭曰。須是你始得。公曰。不奈船何。打破戽斗。

泐潭澄禪師法嗣

明州育王山懷璉大覺禪師

漳州龍溪陳氏子。誕生之夕。夢僧伽降室。因小字泗州。既有異兆。僉知祥應。齠齔出家。丱角圓項。篤志道學。寢食無廢。一日洗面。潑水于地。微有省發。即慕參尋。遠造泐潭法席。投機印可。師事之十餘年。去游廬山。掌記于圓通訥禪師所。皇祐中。仁廟有詔。住凈因禪院。召對化成殿。問佛法大意。奏對稱旨。賜號大覺禪師。后遣中使問曰。才去豎拂。人立難當。師即以頌回進曰。有節非干竹。三星偃月宮。一人居日下。弗與眾人同。帝覽大悅。又詔入對便殿。賜羅扇一把。題元寂頌于其上。與師問答詩頌。書以賜之。凡十有七篇。至中和乞歸老山中。乃進頌曰。六載皇都唱祖機。兩曾金殿奉天威。青山隱去欣何得。滿篋唯將御頌歸。帝和頌不允。仍宣諭曰。山即如如體。也將安歸乎。再住京國。且興佛法。師再進頌謝曰。中使宣傳出禁圍。再令臣住此

【現代漢語翻譯】現代漢語譯本與泐潭澄（Yue Tan Cheng，禪師名）在上藍溥（Shang Lan Pu，地名）一起坐禪時，泐潭澄問道：『我聽說郎中（Lang Zhong，官名）說道：「夜晚坐在連雲石上，春天栽種帶著雨水的松樹。」當時您是怎麼回答洞山（Dong Shan，禪師名）的？』上藍溥禪師回答說：『今天我下班早。』泐潭澄說：『我聽說您回答泗州大聖（Si Zhou Da Sheng，佛菩薩名號）在揚州（Yang Zhou，地名）出現的事情，是這樣嗎？』上藍溥禪師說：『再來點茶。』泐潭澄說：『真是名不虛傳。』上藍溥禪師說：『和尚您早晚要回山裡去。』泐潭澄說：『今天被上藍溥看穿了。』上藍溥便大喝一聲。泐潭澄說：『必須是你才行。』上藍溥禪師說：『拿船有什麼辦法？打破水車。』

泐潭澄禪師的法嗣

明州（Ming Zhou，地名）育王山（Yu Wang Shan，山名）懷璉大覺禪師（Huai Lian Da Jue Chanshi，禪師名）

漳州（Zhang Zhou，地名）龍溪（Long Xi，地名）陳氏之子。出生當晚，夢見僧伽（Seng Qie，僧人名）降臨房間。因此小名叫泗州。既然有奇異的徵兆，大家都知道這是吉祥的應驗。年幼時就出家，少年時剃度。專心致志于佛道學習，廢寢忘食。一天洗臉時，把水潑在地上，稍微有所領悟。於是仰慕參訪，遠道拜訪泐潭的法席，得到認可。侍奉他十多年，然後去遊歷廬山（Lu Shan，山名），在圓通訥禪師（Yuan Tong Ne Chanshi，禪師名）那裡擔任書記。皇祐（Huang You，年號）年間，仁宗（Ren Zong，皇帝名）有詔令，讓他住持凈因禪院（Jing Yin Chanyuan，寺院名），召見於化成殿（Hua Cheng Dian，宮殿名），詢問佛法大意，他的奏對符合皇帝的心意，被賜予『大覺禪師』的稱號。後來派遣中使問道：『剛豎起拂塵，人們就難以抵擋。』禪師就用頌回奏說：『有節並非竹，三星偃月宮。一人居日下，不與眾人同。』皇帝看了非常高興。又詔令入對便殿，賜予羅扇一把，在上面題寫了元寂頌，與禪師問答詩頌，書寫后賜予他，共有十七篇。到中和（Zhong He，年號）年間，請求告老還鄉，於是進頌說：『六年在皇都宣揚祖師禪機，兩次在金殿侍奉天威。青山隱居欣喜什麼呢？滿箱只有御賜的頌文歸來。』皇帝和頌不答應，仍然宣諭說：『山就是如如的本體，又將安歸何處呢？』讓他再次住在京城，並且弘揚佛法。禪師再次進頌感謝說：『中使宣旨出自禁宮，再次命令我住在這裡。』

【English Translation】 English version While Yue Tan Cheng (禪師名, Chan Master Yue Tan Cheng) was sitting in meditation with Shang Lan Pu (地名, a place name) at Le Tan Cheng (禪師名, Chan Master Le Tan Cheng)'s place, Le Tan Cheng asked: 'I heard Lang Zhong (官名, an official title) say: 'Sitting on the Lianyun Rock at night, planting pine trees with the spring rain.' What did you answer Dong Shan (禪師名, Chan Master Dong Shan) at that time?' Shang Lan Pu Chan Master replied: 'I got off work early today.' Le Tan Cheng said: 'I heard that you answered about the appearance of the Great Sage of Si Zhou (佛菩薩名號, a Buddha or Bodhisattva) in Yangzhou (地名, a place name). Is that so?' Shang Lan Pu Chan Master said: 'Bring more tea.' Le Tan Cheng said: 'The name is indeed well-deserved.' Shang Lan Pu Chan Master said: 'Venerable monk, you will return to the mountain sooner or later.' Le Tan Cheng said: 'Today, I have been seen through by Shang Lan Pu.' Shang Lan Pu then shouted. Le Tan Cheng said: 'It must be you.' Shang Lan Pu Chan Master said: 'What can be done with the boat? Break the water bucket.'

Successor of Chan Master Le Tan Cheng

Chan Master Huai Lian Dajue (禪師名, Chan Master Huai Lian Dajue) of Yu Wang Mountain (山名, a mountain name) in Mingzhou (地名, a place name)

He was the son of the Chen family of Longxi (地名, a place name) in Zhangzhou (地名, a place name). On the night of his birth, he dreamed of Sang Qie (僧人名, a monk's name) descending into the room. Therefore, his nickname was Si Zhou. Since there were unusual omens, everyone knew it was an auspicious sign. He became a monk at a young age and was tonsured as a teenager. He was devoted to studying the Dao, never neglecting his studies. One day, while washing his face, he splashed water on the ground and had a slight awakening. He then admired and sought out the Dharma seat of Le Tan, and was approved. He served him for more than ten years, and then traveled to Mount Lu (山名, a mountain name), where he served as a scribe for Chan Master Yuantong Ne (禪師名, Chan Master Yuantong Ne). During the Huangyou (年號, an era name) period, Emperor Renzong (皇帝名, an emperor's name) issued an edict ordering him to reside at Jingyin Chan Monastery (寺院名, a monastery name), summoned him to the Huacheng Hall (宮殿名, a palace name), and asked him about the main idea of the Buddha Dharma. His response pleased the emperor, and he was given the title 'Chan Master Dajue'. Later, he sent an envoy to ask: 'As soon as the whisk is raised, people find it difficult to resist.' The Chan Master replied with a verse: 'Having joints is not bamboo, the Three Stars lie in the crescent moon palace. One person lives under the sun, not the same as everyone else.' The emperor was very pleased after reading it. He also ordered him to enter the side hall, bestowed a silk fan, inscribed the Yuanji Song on it, and wrote poems and verses in response to the Chan Master, totaling seventeen pieces. During the Zhonghe (年號, an era name) period, he requested to retire to his old age in the mountains, and then presented a verse saying: 'For six years, I have been propagating the ancestral Chan teachings in the capital, and twice I have served the heavenly majesty in the golden palace. What is the joy of retiring to the green mountains? Only the imperial verses are brought back in the full box.' The emperor did not approve of the harmony song and still proclaimed: 'The mountain is the Suchness body, where will it be returned to?' He was asked to stay in the capital again and promote the Buddha Dharma. The Chan Master again presented a verse of thanks: 'The envoy proclaimed the decree from the forbidden palace, ordering me to stay here again.'

禪扉。青山未許藏千拙。白髮將何補萬幾。霄露恩輝方湛湛。林泉情味苦依依。堯仁況是如天闊。應任孤雲自在飛。既而遣使賜龍腦缽。師謝恩罷。捧缽曰。吾法以壞色衣。以瓦鐵食。此缽非法。遂焚之。中使回奏。上加嘆不已。治平中上疏丐歸。仍進頌曰。千簇雲山萬壑流。閑身歸老此峰頭。餘生愿祝無疆壽。一炷清香滿石樓。英廟依所乞賜手詔曰。大覺禪師懷璉。受先帝聖眷。累錫宸章。屢貢誠懇。乞歸林下。今從所請。俾遂閑心。凡經過小可庵院。任性住持。或十方禪林。不得抑逼堅請。師既渡江。少留金山。西湖四明郡守。以育王虛席迎致。九峰韶公作疏勸請。四明之人相與出力建大閣。藏所賜詩頌。榜之曰宸奎。翰林蘇公軾知杭時。以書問師曰。承要作宸奎閣碑。謹已撰成。衰朽廢學。不知堪上石否。見參寥說。禪師出京日。英廟賜手詔。其略云。任性住持者。不知果有否。如有。切請錄示全文。欲添入此一節。師終藏而不出。逮委順后獲于篋笥。開堂日。僧問。諸佛出世。利濟群生。猊座師登。將何拯濟。師曰。山高水闊。曰華髮無根樹。魚跳萬仞峰。師曰。新羅國里。曰慈舟不棹清波上。劍峽徒勞放木鵝。師曰。脫卻衣裳臥荊棘。曰人將語試。師曰。慣得其便。僧拊掌。師曰。更𨁝跳。問聖君御頌親頒

【現代漢語翻譯】現代漢語譯本禪扉。青山未能完全隱藏我的笨拙，白髮又能如何彌補國家的治理？皇上的恩澤像甘露一樣深厚，而我卻對山林隱居的生活依依不捨。皇上的仁德像天一樣廣闊，應該允許我這片孤雲自由自在地飄飛。之後，皇上派使者賜予龍腦缽（一種珍貴的缽）。懷璉禪師謝恩完畢，捧著缽說：『我的佛法提倡穿破舊的衣服，用瓦器鐵器吃飯。這缽不符合佛法。』於是就把它燒掉了。使者回去稟告皇上，皇上更加感嘆不已。治平年間，懷璉禪師上書請求告老還鄉，並進獻頌詞說：『千山萬壑，雲霧繚繞，我這閑散之身要回到這山峰安度晚年。愿用餘生祝願皇上萬壽無疆，一炷清香飄滿石樓。』英宗皇帝批準了他的請求，並賜予手詔說：『大覺禪師懷璉，受到先帝的恩寵，多次賞賜御筆書寫的詩章，屢次進獻誠懇的請求，要回到山林隱居。現在答應他的請求，讓他遂其閒適之心。凡是經過小的庵院，可以隨意居住主持，或者十方禪林，不得強迫挽留。』懷璉禪師渡江后，在金山寺稍作停留。西湖、四明郡的太守，想用育王寺的空缺來迎接他。九峰韶公寫信勸請。四明地方的人共同出資建造大閣，收藏皇上賞賜的詩頌，題名為『宸奎』。翰林學士蘇軾任杭州知州時，寫信問懷璉禪師說：『承蒙您要我作宸奎閣的碑文，我已經寫好了。我年老體衰，學問荒廢，不知道是否可以刻在石頭上。』參寥和尚說，禪師離開京城時，英宗皇帝賜予手詔，其中大概有『可以隨意居住主持』的話，不知道是否真有此事？如果有，懇請抄錄全文，我想添入碑文中。懷璉禪師始終藏著不拿出來，直到圓寂后才在箱子里找到。開堂說法時，有僧人問：『諸佛出世，是爲了利益救濟眾生，現在您登上法座，將如何拯救濟度？』懷璉禪師說：『山高水闊。』僧人說：『華髮沒有根的樹，魚跳上萬仞高的山峰。』禪師說：『在新羅國里。』僧人說：『慈悲的船不劃在清澈的波浪上，劍峽白白地放走木鵝。』禪師說：『脫掉衣裳躺在荊棘里。』僧人說：『有人用言語來試探您。』禪師說：『已經習慣了。』僧人拍手稱讚。禪師說：『再跳一下。』僧人問：『聖明的君主親自頒佈御頌，』

【English Translation】 English version Zen door. The green mountains have not fully hidden my clumsiness, and how can white hair mend the governance of the country? The Emperor's grace is as deep as the sweet dew, yet I am reluctant to leave the life of seclusion in the mountains and forests. The Emperor's benevolence is as vast as the sky, and I should be allowed to fly freely like a solitary cloud. Afterwards, the Emperor sent an envoy to bestow a dragon brain bowl (a precious bowl). Chan Master Huai Lian thanked him and, holding the bowl, said, 'My Dharma advocates wearing old clothes and eating with earthenware and iron utensils. This bowl does not conform to the Dharma.' So he burned it. The envoy returned to report to the Emperor, who sighed even more. During the Zhiping era, Chan Master Huai Lian submitted a memorial requesting to retire to his hometown and presented a eulogy saying, 'Thousands of mountains and valleys, surrounded by clouds and mist, my idle body will return to this peak to spend my old age. I am willing to use the rest of my life to wish the Emperor boundless longevity, a wisp of incense fills the stone building.' Emperor Yingzong approved his request and bestowed a handwritten edict saying, 'Great Awakened Chan Master Huai Lian, received the favor of the late Emperor, and repeatedly bestowed imperial poems, repeatedly presented sincere requests to return to the mountains and forests to live in seclusion. Now I grant his request, so that he may fulfill his desire for leisure. Whenever he passes by small monasteries, he may reside and preside at will, or in the Zen forests of the ten directions, he must not be forced to stay.' After crossing the river, Chan Master Huai Lian stayed briefly at Jinshan Temple. The prefects of Xihu and Siming counties wanted to use the vacant position of Yuhuang Temple to welcome him. Jiufeng Shao Gong wrote a letter urging him to come. The people of Siming jointly contributed to build a large pavilion to store the poems and eulogies bestowed by the Emperor, and named it 'Chen Kui'. When Hanlin scholar Su Shi was the governor of Hangzhou, he wrote to Chan Master Huai Lian and said, 'I am honored that you want me to write the inscription for the Chen Kui Pavilion, and I have already written it. I am old and frail, and my learning is neglected, I don't know if it can be engraved on stone.' Chan Master Canliao said that when the Chan Master left the capital, Emperor Yingzong bestowed a handwritten edict, which roughly said 'can reside and preside at will', I don't know if this is true? If so, please copy the full text, I would like to add it to the inscription. Chan Master Huai Lian always hid it and did not take it out, and it was not found in the box until after his death. When he opened the hall to preach, a monk asked, 'The Buddhas appear in the world to benefit and save all beings, now that you ascend the Dharma seat, how will you save and deliver?' Chan Master Huai Lian said, 'The mountains are high and the waters are wide.' The monk said, 'The white hair has no roots, the fish jumps to the peak of ten thousand ren.' The Chan Master said, 'In the country of Silla.' The monk said, 'The compassionate boat does not row on the clear waves, the sword gorge in vain releases the wooden goose.' The Chan Master said, 'Take off your clothes and lie in the thorns.' The monk said, 'Someone is trying to test you with words.' The Chan Master said, 'I am used to it.' The monk clapped his hands in praise. The Chan Master said, 'Jump again.' The monk asked, 'The wise monarch personally issued the imperial eulogy,'

賜。和尚將何報此恩。師曰。兩手拓地。曰恁么則。一人有慶兆民賴之。師曰。半尋拄杖攪黃河。問櫓棹不停時如何。師曰。清波箭急。曰恁么則。移舟諳水勢。舉棹別波瀾。師曰。濟水過新羅。曰古佛位中留不住。夜來依舊宿蘆花。師曰。兒童不識十字街。問坐斷毗盧頂。不稟釋迦文。猶未是學人行業。如何是學人行業。師曰。斫額望明月。僧以手便拂。師曰。作甚麼。僧茫然。師曰。賺卻一船人。師曰。若論佛法兩字。是加增之辭。廉纖之說。諸人向這裡承當得。儘是二頭三首。譬如金屑雖貴。眼裡著不得。若是本分衲僧。才聞舉著。一擺擺斷。不受纖塵。獨脫自在。最為親的。然後便能在天同天。在人同人。在僧同僧。在俗同俗。在凡同凡。在聖同聖。一切處出沒自在。並拘檢他不得。名邈他不得。何也。為渠能建立一切法。故一切法。要且不是渠。渠既無背面。第一不用妄與安排。但知。十二時中。平常飲啄。快樂無憂。祇此相期。更無別事。所以古人云。放曠長如癡兀人。他家目有通人愛。上堂。文殊寶劍。得者為尊。乃拈拄杖曰。凈因今日恁么。直得千聖路絕。雖然如是。猶是矛盾相攻。不犯鋒铓如何運用。良久曰。野蒿自發空臨水。江燕初歸不見人。參。上堂。太陽東昇。爍破大千之暗。諸人若向明中

【現代漢語翻譯】現代漢語譯本賜。和尚將如何報答此恩？師父說：『兩手撐地。』（僧人）說：『既然這樣，那麼一人有喜慶，天下百姓都依賴他了。』師父說：『用半尋長的拄杖攪動黃河。』問：『櫓和棹不停劃動時，會是怎樣？』師父說：『清澈的波浪像箭一樣飛快。』（僧人）說：『既然這樣，那麼移動船隻的人熟悉水勢，舉起船槳的人辨別波浪。』師父說：『（就像）從濟水渡過到新羅（Silla，古代朝鮮國家）。』（僧人）說：『古佛（ancient Buddha）的位置也留不住你，昨夜依舊睡在蘆葦花叢中。』師父說：『小孩子不認識十字路口。』問：『佔據毗盧（Vairocana，佛名，意為遍一切處）的頂峰，不接受釋迦文（Sakyamuni，佛教創始人）的教誨，還不是學人的修行。什麼是學人的修行？』師父說：『抬頭看額頭，希望看到明月。』僧人隨即用手拂拭。師父說：『做什麼？』僧人茫然不知所措。師父說：『騙了一船的人。』師父說：『如果談論佛法（Buddha-dharma）這兩個字，就是多餘的辭藻，細微的說法。各位如果在這裡承擔得起，都是二頭三面。譬如金屑雖然珍貴，但眼裡容不得。如果是本分的衲僧（Na Seng，指雲遊僧人），才聽到提起，就立刻擺脫，不受一絲塵埃。獨自解脫自在，最為親切。然後就能在天界與天人相同，在人間與人相同，在僧侶中與僧侶相同，在世俗中與世俗相同，在凡人中與凡人相同，在聖人中與聖人相同，在一切處出沒自在，誰也拘束不了他，誰也輕視不了他。為什麼呢？因為他能建立一切法（Dharma，佛法），所以一切法，終究不是他。他既然沒有正反兩面，第一不用妄加安排。只要知道，十二時辰中，平常地飲食，快樂無憂，就以此相期，再沒有別的事。所以古人說，『放曠長如癡兀人，他家目有通人愛。』』上堂。文殊（Manjusri，菩薩名，代表智慧）寶劍，得到它的人最為尊貴。於是拿起拄杖說：『凈因（Pure Cause）今日這樣，直接讓千聖之路斷絕。雖然如此，還是矛盾相攻。不觸犯鋒芒如何運用？』良久說：『野蒿自然生長，空曠地臨近水邊，江燕初次歸來，不見人影。』參。上堂。太陽從東方升起，照破大千世界（Great chiliocosm）的黑暗。各位如果向光明中……

【English Translation】 English version Bestowed. How will the monk repay this kindness? The Master said, 'Both hands propped on the ground.' The monk said, 'If so, then one person's celebration is relied upon by all the people.' The Master said, 'Stirring the Yellow River with a half-fathom staff.' Asked: 'When the oars and sculls don't stop, what will it be like?' The Master said, 'The clear waves are as swift as arrows.' The monk said, 'If so, then the one who moves the boat knows the water's power, and the one who raises the oar distinguishes the waves.' The Master said, '(It's like) crossing from the Ji River to Silla (ancient Korean kingdom).' The monk said, 'The position of the ancient Buddha (ancient Buddha) cannot hold you; last night, you still slept in the reed flowers.' The Master said, 'Children do not recognize the crossroads.' Asked: 'Sitting atop Vairocana's (Vairocana, a Buddha whose name means pervading everywhere) peak, not receiving Sakyamuni's (Sakyamuni, the founder of Buddhism) teachings, is still not the practice of a student. What is the practice of a student?' The Master said, 'Looking up at the forehead, hoping to see the bright moon.' The monk immediately brushed with his hand. The Master said, 'What are you doing?' The monk was at a loss. The Master said, 'Deceiving a boatload of people.' The Master said, 'If discussing the two words of Buddha-dharma (Buddha-dharma), it is superfluous rhetoric, subtle talk. If you all can bear it here, it's all two heads and three faces. For example, although gold dust is precious, it cannot be put in the eyes. If it is a genuine Na Seng (Na Seng, refers to wandering monks), as soon as he hears it mentioned, he immediately shakes it off, not accepting a speck of dust. Being alone, detached, and free is the most intimate. Then he can be the same as the heavenly beings in heaven, the same as people among people, the same as monks among monks, the same as laity among laity, the same as ordinary people among ordinary people, the same as saints among saints, freely appearing and disappearing in all places, and no one can restrain him, and no one can despise him. Why? Because he can establish all Dharmas (Dharma, Buddhist teachings), so all Dharmas, after all, are not him. Since he has no front or back, first, there is no need to arrange him falsely. Just know that in the twelve periods of the day, ordinary eating and drinking, happy and without worry, just expect this, there is nothing else. Therefore, the ancients said, 'Being unrestrained is like a foolish, dull person; in his home, there are those with insight who love him.'' Ascending the hall. Manjusri's (Manjusri, a Bodhisattva representing wisdom) precious sword, the one who obtains it is the most honored. Then, picking up the staff, he said, 'Pure Cause (Pure Cause) is like this today, directly cutting off the path of a thousand sages. Although it is so, it is still a contradiction attacking each other. How to use it without touching the sharp edge?' After a long silence, he said, 'Wild artemisia grows naturally, empty and near the water; the river swallows return for the first time, not seeing anyone.' Participate. Ascending the hall. The sun rises in the east, illuminating the darkness of the Great chiliocosm (Great chiliocosm). If you all face the light...

立。猶是影響相馳。若向暗中立。也是藏頭露影漢。到這裡作么生吐露。良久曰。逢人祇可三分語。未可全拋一片心。參。上堂。世法裡面。迷卻多少人。佛法裡面。醉卻多少人。祇如不迷不醉。是甚麼人分上事。上堂。言鋒才擊。義海交深。若用徑截一路。各請歸堂。上堂。應物現形。如水中月。遂拈起拄杖曰。這個不是物。即今現形也。且道。月在甚麼處。良久曰。長空有路還須透。潭底無蹤不用尋。擊香臺下座。上堂。白日東上。白日西落。急如投壺閃寥廓。神龍一舉透無邊。纖鱗猶向泥中躍。靈𦦨中休湊泊。三歲孩童髽四角。參。上堂。良久。舉起拳頭曰。握拳則五嶽倒卓。展手則五指參差。有時把定佛祖關。有時拓開千聖宅。今日這裡相呈。且道。作何使用。拍禪床曰。向下文長。付在來日。

臨安府靈隱云知慈覺禪師

僧問。一佛出世。各坐一華。和尚出世。有何祥瑞。師曰。白雲橫谷口。曰光前絕後去也。師曰。錯。曰大眾證明。學人禮謝。師曰。點。問如何是道。師曰。甚麼道。曰大道。師曰。欲行千里。一步為初。曰如何是道中人。師曰。西天駐泊此地都監。僧禮拜。師乃吽吽。上堂。日月雲霞為天標。山川草木為地標。招賢納士為德標。閑居趣寂為道標。拈拄杖曰。且道這個是甚麼

【現代漢語翻譯】現代漢語譯本立。猶如光和影互相追逐。如果站在暗處，也只是藏頭露尾。到了這裡要如何表達呢？停頓良久說：『與人相處只能說三分話，不可全盤托出一片真心。』參！上堂。世俗的法則中，迷惑了多少人；佛法的道理中，又沉醉了多少人。那麼，不迷惑也不沉醉，又是哪種人的本分事呢？上堂。言語的鋒芒才一交擊，義理的海洋就交匯深遠。如果使用直接了當的方法，就各自回禪堂去吧。上堂。應物而顯現形態，就像水中的月亮。』於是拿起拄杖說：『這個不是物，現在也顯現了形態。』那麼，月亮在什麼地方呢？停頓良久說：『廣闊的天空有路還須要穿透，潭底沒有軌跡不用去尋找。』擊打香臺，下座。上堂。太陽從東方升起，太陽從西方落下，急速得像投壺一樣，閃耀而空曠。神龍一舉就能穿透無邊無際，細小的魚鱗還在泥中跳躍。靈𦦨中不要停靠，三歲孩童梳著四個髮髻。參！上堂。停頓良久。舉起拳頭說：『握緊拳頭，五嶽都會倒塌；張開手掌，五指參差不齊。有時把守住佛祖的關隘，有時開闢出千聖的宅院。』今天在這裡展示，那麼，要如何使用呢？拍打禪床說：『下面的文章還很長，留到明天再說。』

臨安府靈隱云知慈覺禪師（Lingyin Yunzhi Cijue, a Chan master of Lin'an Prefecture）

僧人問：『一佛出世，各自坐在一朵蓮花上，和尚您出世，有什麼祥瑞呢？』禪師說：『白雲橫在山谷口。』僧人說：『日光照耀過去，也照耀未來。』禪師說：『錯了。』僧人說：『大眾可以證明，學人我向您禮拜感謝。』禪師說：『對。』問：『什麼是道？』禪師說：『什麼道？』僧人說：『大道。』禪師說：『要走千里路，一步是開始。』僧人說：『什麼是得道之人？』禪師說：『西天駐紮在此地的都監。』僧人禮拜。禪師於是發出吽吽的聲音。上堂。日月雲霞是天的標誌，山川草木是地的標誌，招賢納士是德的標誌，閑居追求寂靜是道的標誌。』拿起拄杖說：『那麼，這個是什麼？』

【English Translation】 English version Standing. It's like chasing after shadows. If you stand in the dark, you're just hiding your head and showing your tail. How do you express yourself here? After a long pause, he said, 'Only speak three parts of your mind to others; don't give away your whole heart.' Investigate! Ascending the hall. In worldly laws, how many people are deluded? In Buddhist teachings, how many people are intoxicated? So, what kind of person is it who is neither deluded nor intoxicated? Ascending the hall. As soon as the edge of words strikes, the sea of meaning deepens. If you use the direct path, please return to your hall. Ascending the hall. Responding to things and manifesting forms, like the moon in the water.' Then he picked up his staff and said, 'This is not a thing, yet it manifests its form now.' So, where is the moon? After a long pause, he said, 'The vast sky has a road that must be traversed; there are no traces at the bottom of the pool, so there's no need to search.' He struck the incense table and descended from the seat. Ascending the hall. The white sun rises in the east, the white sun sets in the west, as swift as throwing arrows into a pot, flashing and vast. A divine dragon soars and penetrates the boundless, while tiny scales still leap in the mud. Do not dock in the sacred shrine; a three-year-old child wears four tufts of hair. Investigate! Ascending the hall. After a long pause, he raised his fist and said, 'When I clench my fist, the five peaks topple; when I open my hand, the five fingers are uneven. Sometimes I hold the pass of the Buddhas and Patriarchs, sometimes I open up the dwelling of a thousand sages.' Today, I present this here. So, how should it be used?' He struck the Zen bed and said, 'The text below is long; I'll leave it for tomorrow.'

Chan Master Yunzhi Cijue (Cloud Knowing Compassionate Awareness) of Lingyin (Soul's Retreat) Temple in Lin'an Prefecture

A monk asked, 'When a Buddha appears in the world, each sits on a lotus flower. When you, Master, appear in the world, what auspicious signs are there?' The Master said, 'White clouds lie across the mouth of the valley.' The monk said, 'The sunlight shines before and after.' The Master said, 'Wrong.' The monk said, 'The assembly can attest to this; I, the student, bow and thank you.' The Master said, 'Correct.' Asked, 'What is the Dao (the Way)?' The Master said, 'What Dao?' The monk said, 'The Great Dao.' The Master said, 'To travel a thousand miles, one step is the beginning.' The monk said, 'What is a person of the Dao?' The Master said, 'The garrison commander stationed here from the Western Heaven.' The monk bowed. The Master then uttered 'Hum Hum.' Ascending the hall. The sun, moon, clouds, and mist are the signs of heaven; mountains, rivers, grass, and trees are the signs of earth; recruiting the worthy and accepting scholars is the sign of virtue; living in seclusion and seeking tranquility is the sign of the Dao.' He picked up his staff and said, 'So, what is this?'

標。會么。拈起則有文有彩。放下則糲糲磕磕。直得不拈不放。又作么生。良久曰。扶過斷橋水。伴歸無月村。卓一下下座。上堂。秋風起庭梧墜。衲子紛紛看祥瑞。張三李四賣囂虛。拾得寒山爭賤貴。覿面相逢。更無難易。四衢道中。棚欄瓦市。逼塞虛空。普天匝地。任是臨濟赤肉團上。雪峰南山鱉鼻。玄沙見虎。俱胝舉指。一時拈來當面佈施更若擬議。千山萬水。復曰過。

婺州承天惟簡禪師

僧問。佛與眾生。是一是二。師曰。花開滿樹紅。花落萬枝空。曰畢竟是一是二。師曰。唯餘一朵在。明日恐隨風。問如何是吹毛劍。師曰。星多不當月。曰用者如何。師曰。落。曰落後如何。師曰。觀世音菩薩。問如何是和尚家風。師曰。理長即就。曰如何領會。師曰。繪雉不成雞。問開口即失。閉口即喪。未審如何說。師曰。舌頭無骨。僧曰。不會。師曰。對牛彈琴。上堂。夫遮那之境界。眾妙之玄門。知識說之而莫窮。善財酌之而不竭。文殊體之而寂寂。普賢證之以重重。若也隨其法性如雲收。碧漢本無一物。若也隨其智用如花開。春谷應用無邊。雖說遍恒沙。乃同遵一道。且問諸人。作么生是一道。良久曰。白雲斷處見明月。黃葉落時聞搗衣。參。上堂。莫離蓋纏。莫求佛祖。去此二途。以何依怙。江

【現代漢語翻譯】現代漢語譯本標。會么。（標：標準；會么：會嗎）拈起則有文有彩，放下則糲糲磕磕。（拈起：拿起；文有彩：有文采；糲糲磕磕：粗糙不平）直得不拈不放，又作么生。（作么生：怎麼辦）良久曰：扶過斷橋水，伴歸無月村。（良久：很久；斷橋：橋名；無月村：沒有月亮的村莊）卓一下下座。上堂，秋風起庭梧墜，衲子紛紛看祥瑞。（庭梧：庭院中的梧桐樹；衲子：僧人；祥瑞：吉祥的徵兆）張三李四賣囂虛，拾得寒山爭賤貴。（張三李四：泛指普通人；囂虛：虛假；拾得寒山：兩位唐代高僧）覿面相逢，更無難易。（覿面相逢：面對面相遇）四衢道中，棚欄瓦市，逼塞虛空，普天匝地。（四衢道：四通八達的道路；棚欄瓦市：集市；逼塞虛空：充滿空間；普天匝地：遍佈天地）任是臨濟赤肉團上，雪峰南山鱉鼻，玄沙見虎，俱胝舉指，一時拈來當面佈施，更若擬議，千山萬水。（臨濟：臨濟宗創始人；赤肉團：指人的身體；雪峰：雪峰義存禪師；南山鱉鼻：雪峰的弟子；玄沙：玄沙師備禪師；俱胝：俱胝和尚；舉指：舉起手指）復曰過。

婺州承天惟簡禪師

僧問：佛與眾生，是一是二？師曰：花開滿樹紅，花落萬枝空。曰：畢竟是一是二？師曰：唯餘一朵在，明日恐隨風。問：如何是吹毛劍？（吹毛劍：非常鋒利的劍）師曰：星多不當月。曰：用者如何？師曰：落。曰：落後如何？師曰：觀世音菩薩。（觀世音菩薩：佛教菩薩）問：如何是和尚家風？（和尚家風：寺院的風格）師曰：理長即就。曰：如何領會？師曰：繪雉不成雞。（繪雉不成雞：畫野雞畫不成雞，比喻模仿不到位）問：開口即失，閉口即喪，未審如何說？（未審：不知道）師曰：舌頭無骨。僧曰：不會。師曰：對牛彈琴。上堂：夫遮那之境界，眾妙之玄門，知識說之而莫窮，善財酌之而不竭。（遮那：毗盧遮那佛；眾妙之玄門：一切奧妙的門徑；善財：善財童子）文殊體之而寂寂，普賢證之以重重。（文殊：文殊菩薩；普賢：普賢菩薩）若也隨其法性如雲收，碧漢本無一物，若也隨其智用如花開，春谷應用無邊。雖說遍恒沙，乃同遵一道。且問諸人，作么生是一道？良久曰：白雲斷處見明月，黃葉落時聞搗衣。參。上堂：莫離蓋纏，莫求佛祖，去此二途，以何依怙？（蓋纏：煩惱；依怙：依靠）江

【English Translation】 English version Standard. Do you understand? When picked up, it has elegance and color; when put down, it's rough and uneven. It's best to neither pick it up nor put it down. What then? (What then: What to do?) After a long silence, he said: 'Help across the broken bridge water, accompany back to the moonless village.' (Broken bridge: Name of a bridge; Moonless village: A village without a moon) He struck the table and descended from the seat. Ascending the hall, 'Autumn wind rises, the courtyard's paulownia leaves fall, monks eagerly look for auspicious signs.' (Courtyard's paulownia: Paulownia tree in the courtyard; Monks: Buddhist monks; Auspicious signs: Lucky omens) 'Zhang San and Li Si sell falsehoods, Shi De and Han Shan compete for cheapness and value.' (Zhang San and Li Si: Generic names for ordinary people; Falsehoods: False things; Shi De and Han Shan: Two Tang Dynasty monks) 'Meeting face to face, there is no difficulty or ease.' (Meeting face to face: Meeting directly) 'In the four-way intersection, in the market with stalls and tiles, filling the void, covering all of heaven and earth.' (Four-way intersection: A road with connections in all directions; Market with stalls and tiles: Market; Filling the void: Filling space; Covering all of heaven and earth: Spreading across heaven and earth) 'Let it be on Linji's mass of red flesh, Xuefeng's turtle nose from Nanshan, Xuansha seeing a tiger, Juzhi raising a finger, all at once taken and given as alms, if there is further deliberation, thousands of mountains and rivers.' (Linji: Founder of the Linji school; Mass of red flesh: Refers to the human body; Xuefeng: Zen master Xuefeng Yicun; Turtle nose from Nanshan: Xuefeng's disciple; Xuansha: Zen master Xuansha Shibei; Juzhi: Monk Juzhi; Raising a finger: Raising a finger) Again, he said, 'Pass.'

Zen Master Weijian of Chengtian Temple in Wuzhou

A monk asked: 'Are the Buddha and sentient beings one or two?' The master said: 'Flowers bloom, the tree is full of red; flowers fall, ten thousand branches are empty.' The monk said: 'Ultimately, are they one or two?' The master said: 'Only one flower remains, tomorrow it may follow the wind.' The monk asked: 'What is the hair-splitting sword?' (Hair-splitting sword: A very sharp sword) The master said: 'Many stars are not equal to the moon.' The monk said: 'What about the user?' The master said: 'Fall.' The monk said: 'What after falling?' The master said: 'Avalokitesvara Bodhisattva.' (Avalokitesvara Bodhisattva: Buddhist Bodhisattva) The monk asked: 'What is the style of the abbot's family?' (Abbot's family style: The style of the temple) The master said: 'If reason is long, then follow it.' The monk said: 'How to understand?' The master said: 'Drawing a pheasant does not become a chicken.' (Drawing a pheasant does not become a chicken: Drawing a pheasant does not become a chicken, a metaphor for not imitating well) The monk asked: 'Opening the mouth is loss, closing the mouth is ruin, I don't know how to speak?' (I don't know: Don't know) The master said: 'The tongue has no bones.' The monk said: 'I don't understand.' The master said: 'Playing the lute to a cow.' Ascending the hall, 'The realm of Vairocana, the mysterious gate of all wonders, knowledge speaks of it without exhausting it, Sudhana draws from it without depleting it.' (Vairocana: Vairocana Buddha; Mysterious gate of all wonders: The gateway to all mysteries; Sudhana: Sudhana) 'Manjusri embodies it in silence, Samantabhadra proves it in layers.' (Manjusri: Manjusri Bodhisattva; Samantabhadra: Samantabhadra Bodhisattva) 'If you follow its Dharma nature like clouds dispersing, the blue sky originally has nothing; if you follow its wisdom and use like flowers blooming, the spring valley has boundless applications. Although speaking throughout the Ganges sands, it is the same as following one path.' And ask everyone, what is one path? After a long silence, he said: 'Seeing the bright moon where the white clouds break, hearing the sound of pounding clothes when the yellow leaves fall.' Participate. Ascending the hall, 'Do not leave the entanglement of the lid, do not seek the Buddhas and ancestors, leaving these two paths, what to rely on?' (Entanglement of the lid: Worries; Rely on: Rely on) River

淹夢筆。天龍見虎。古老相傳。月不跨五。參。上堂。一刀兩段。埋沒宗風。師子翻身。拖泥帶水。直饒坐斷十方不通凡聖。腳跟下好與三十。上堂。拈一放一。妙用縱橫。去解除玄。收凡破聖。若望本分草料。大似磨磚作鏡。衲僧家合作么生。良久曰。寔。

明州九峰鑒韶禪師

僧問。承聞。和尚是泐潭嫡子。是否。師曰。是。曰還記得當時得力句否。師曰。記得。曰請舉看。師曰。左手握拳右手把筆。上堂。山僧說禪。如蠔蜢吐油。捏著便出。若不捏著一點也無。何故。祇為不曾看讀古今因緣。及預先排疊勝妙見知。等候升堂。便磨唇捋觜。將粥飯氣。熏炙諸人。凡有一問一答。蓋不得已。豈獨山僧。看他大通智勝如來。默坐十劫無開口處。后因諸天梵天。及十六王子再三勸請。方始說之。卻不是秘惜。祇為不敢埋沒諸人。山僧既不埋沒諸人。不得道。山僧會升座。參。

婺州西塔顯殊禪師

上堂。黃梅席上數如麻。句里呈機事可嗟。直是本來無一物。青天白日被云遮。參。

天臺崇善寺用良禪師

僧問。三門與自己是同是別。師曰。八兩移來作半斤。曰恁么則秋水泛漁舟去也。師曰。東家點燈。西家為甚麼卻覓油。曰山高月上遲。師曰。道甚麼。曰莫瞌睡。師曰。入水見

【現代漢語翻譯】淹夢筆。天龍（佛教護法神）見虎。古老相傳。月不跨五。參。上堂。一刀兩段。埋沒宗風。師子（獅子）翻身。拖泥帶水。直饒坐斷十方不通凡聖。腳跟下好與三十。上堂。拈一放一。妙用縱橫。去解除玄。收凡破聖。若望本分草料。大似磨磚作鏡。衲僧（僧人）家合作么生。良久曰。寔。

明州九峰鑒韶禪師

僧問。承聞。和尚是泐潭嫡子。是否。師曰。是。曰還記得當時得力句否。師曰。記得。曰請舉看。師曰。左手握拳右手把筆。上堂。山僧說禪。如蠔蜢吐油。捏著便出。若不捏著一點也無。何故。祇為不曾看讀古今因緣。及預先排疊勝妙見知。等候升堂。便磨唇捋觜。將粥飯氣。熏炙諸人。凡有一問一答。蓋不得已。豈獨山僧。看他大通智勝如來（佛名）。默坐十劫無開口處。后因諸天梵天（天神名）。及十六王子再三勸請。方始說之。卻不是秘惜。祇為不敢埋沒諸人。山僧既不埋沒諸人。不得道。山僧會升座。參。

婺州西塔顯殊禪師

上堂。黃梅席上數如麻。句里呈機事可嗟。直是本來無一物。****被云遮。參。

天臺崇善寺用良禪師

僧問。三門與自己是同是別。師曰。八兩移來作半斤。曰恁么則秋水泛漁舟去也。師曰。東家點燈。西家為甚麼卻覓油。曰山高月上遲。師曰。道甚麼。曰莫瞌睡。師曰。入水見

【English Translation】 Modern Chinese translation: Yān mèng bǐ. Tiānlóng (Deva) jiàn hǔ. Gǔlǎo xiāngchuán. Yuè bù kuà wǔ. Cān. Shàng táng. Yīdāo liǎngduàn. Máimò zōngfēng. Shīzi (Lion) fānshēn. Tuōnídàishuǐ. Zhí ráo zuò duàn shífāng bùtōng fánsèng. Jiǎogēn xià hǎo yǔ sānshí. Shàng táng. Niān yī fàng yī. Miàoyòng zònghéng. Qù jiěchú xuán. Shōu fán pò shèng. Ruò wàng běnfèn cǎoliào. Dà sì mó zhuān zuò jìng. Nà sēng (Monk) jiā hézuò me shēng. Liángjiǔ yuē. Shí.

Míngzhōu Jiǔfēng Jiànsháo Chánshī

Sēng wèn. Chéng wén. Héshàng shì Lètán dízǐ. Shìfǒu. Shī yuē. Shì. Yuē hái jìdé dāngshí dé lì jù fǒu. Shī yuē. Jìdé. Yuē qǐng jǔ kàn. Shī yuē. Zuǒshǒu wò quán yòushǒu bǎ bǐ. Shàng táng. Shān sēng shuō chán. Rú háoměng tǔ yóu. Niēzhe biàn chū. Ruò bù niēzhe yīdiǎn yě wú. Hégù. Zhǐ wèi bùcéng kàn dú gǔjīn yīnyuán. Jí yùxiān páidié shèng miào jiàn zhī. Děnghòu shēng táng. Biàn mó chún lǚ zī. Jiāng zhōu fàn qì. Xūnzhì zhū rén. Fán yǒu yī wèn yī dá. Gài bùdéyǐ. Qǐ dú shān sēng. Kàn tā Dàtōng Zhìshèng Rúlái (Buddha's name). Mò zuò shí jié wú kāikǒu chù. Hòu yīn zhū tiān Fàntiān (Brahma). Jí shíliù wángzǐ zàisān quàn qǐng. Fāng shǐ shuō zhī. Què bùshì bìxī. Zhǐ wèi bù gǎn máimò zhū rén. Shān sēng jì bù máimò zhū rén. Bùdé dào. Shān sēng huì shēng zuò. Cān.

Wùzhōu Xītǎ Xiǎnshū Chánshī

Shàng táng. Huángméi xí shàng shù rú má. Jù lǐ chéng jī shì kě jiē. Zhí shì běnlái wú yī wù. **** bèi yún zhē. Cān.

Tiāntái Chóngshàn Sì Yòngliáng Chánshī

Sēng wèn. Sānmén yǔ zìjǐ shì tóng shì bié. Shī yuē. Bā liǎng yí lái zuò bànjīn. Yuē rèn me zé qiūshuǐ fàn yúzhōu qù yě. Shī yuē. Dōngjiā diǎndēng. Xī jiā wèi shénme què mì yóu. Yuē shān gāo yuè shàng chí. Shī yuē. Dào shénme. Yuē mò kēshuì. Shī yuē. Rù shuǐ jiàn English version: 'Yān mèng bǐ'. Dragon (Deva) sees tiger. Ancient saying. The moon does not cross five. Meditate. Ascend the hall. One cut in two. Burying the lineage style. The lion (Lion) turns over. Dragging mud and water. Even if you sit and cut off the ten directions, not connecting the mundane and the sacred. Under your feet, good to give thirty. Ascend the hall. Picking up one, putting down one. Wonderful function is vertical and horizontal. Going to eliminate the mysterious. Collecting the mundane and breaking the sacred. If you look at the basic fodder. It's like grinding a brick to make a mirror. What should the monks (Monk) do together? After a long time, he said. 'Shí'.

Zen Master Jianshao of Jiufeng in Mingzhou

A monk asked. I heard. The abbot is the direct descendant of Letan. Is that so? The master said. Yes. The monk said, do you still remember the sentence that helped you at that time? The master said. I remember. The monk said, please say it. The master said. The left hand holds a fist and the right hand holds a pen. Ascend the hall. This mountain monk speaks of Zen. Like an oyster spitting oil. Squeeze it and it comes out. If you don't squeeze it, there's nothing at all. Why? Only because I have not read the causes and conditions of ancient and modern times. And pre-arranged wonderful knowledge and views. Waiting to ascend the hall. Then grind your lips and stroke your mouth. Using the breath of porridge and rice. To smoke and roast everyone. Every question and answer. It's unavoidable. Is it only this mountain monk? Look at that Great Penetrating Wisdom Buddha (Buddha's name). Sitting silently for ten kalpas without a place to open his mouth. Later, because the gods and Brahma (Brahma). And the sixteen princes repeatedly requested. Only then did he speak of it. It's not that he's being secretive. Only because he doesn't dare to bury everyone. Since this mountain monk does not bury everyone. You can't say. This mountain monk knows how to ascend the seat. Meditate.

Zen Master Xianshu of Xita in Wuzhou

Ascend the hall. The number on the Huangmei mat is like hemp. The opportunity presented in the sentence is regrettable. It's just that originally there was nothing at all. **** is covered by clouds. Meditate.

Zen Master Yongliang of Chongshan Temple in Tiantai

A monk asked. Are the three gates the same or different from oneself? The master said. Eight taels are moved to make half a catty. The monk said, then the autumn water is flooding the fishing boat. The master said. The east family lights a lamp. Why is the west family looking for oil? The monk said, the mountain is high and the moon rises late. The master said. What are you saying? The monk said, don't doze off. The master said. Entering the water see

長人。

臨江軍慧力有文禪師

上堂。建山寂寞。坐倚城郭。無味之談。七零八落。以拄杖敲香臺下座。

福州雪峰象敦禪師

僧問。如何是佛。師曰。把火照魚行。曰如何是法。師曰。唐人譯不出。曰。佛法已蒙師指示。未審畢竟事如何。師曰。臘月三十日。

南康軍云居守億禪師

上堂。馬祖才升堂。雄峰便卷席。春風一陣來。滿地花狼籍。便下座。

瑞州洞山永孚禪師

上堂。棒頭挑日月。木馬夜嘶鳴。拈拄杖曰。雲門大師來也。卓一下曰。炊沙作飯。看井作褲。參。

令滔首座

久參泐潭。潭因問。祖師西來。單傳心印。直指人心。見性成佛。子作么生會。師曰。某甲不會。潭曰。子未出家時。作個甚麼。師曰。牧牛。潭曰。作么生牧。師曰。早朝騎出去。晚后復騎歸。潭曰。子大好不會。師于言下大悟。遂成頌曰。放卻牛繩便出家剃除鬚髮著袈裟。有人問我西來意。拄杖橫挑啰哩啰。

洞山寶禪師法嗣

瑞州洞山清辯禪師

僧問。百丈得大機。黃檗得大用。未審和尚得個甚麼。師便喝。僧亦喝。師便打。僧曰。爭奈大眾眼何。便歸眾。師噓兩噓。

北塔廣禪師法嗣

荊門軍玉泉承皓禪師

姓王氏。眉

【現代漢語翻譯】現代漢語譯本長人。

臨江軍慧力有文禪師

上堂：建山寂寞，坐倚城郭。無味之談，七零八落。以拄杖敲香臺，下座。

福州雪峰象敦禪師

僧問：如何是佛？師曰：把火照魚行。曰：如何是法？師曰：唐人譯不出。曰：佛法已蒙師指示，未審畢竟事如何？師曰：臘月三十日。

南康軍云居守億禪師

上堂：馬祖（指馬祖道一禪師）才升堂，雄峰便卷席。春風一陣來，滿地花狼籍。便下座。

瑞州洞山永孚禪師

上堂：棒頭挑日月，木馬夜嘶鳴。拈拄杖曰：雲門大師（指雲門文偃禪師）來也。卓一下曰：炊沙作飯，看井作褲。參。

令滔首座

久參泐潭（指泐潭澄禪師）。潭因問：祖師西來，單傳心印，直指人心，見性成佛，子作么生會？師曰：某甲不會。潭曰：子未出家時，作個甚麼？師曰：牧牛。潭曰：作么生牧？師曰：早朝騎出去，晚后復騎歸。潭曰：子大好不會。師于言下大悟。遂成頌曰：放卻牛繩便出家，剃除鬚髮著袈裟。有人問我西來意，拄杖橫挑啰哩啰。

洞山寶禪師法嗣

瑞州洞山清辯禪師

僧問：百丈（指百丈懷海禪師）得大機，黃檗（指黃檗希運禪師）得大用，未審和尚得個甚麼？師便喝。僧亦喝。師便打。僧曰：爭奈大眾眼何？便歸眾。師噓兩噓。

北塔廣禪師法嗣

荊門軍玉泉承皓禪師

姓王氏，眉

【English Translation】 English version The Tall Man.

Zen Master Youwen of Huili Monastery, Linjiang Army

Entering the hall: Jian Mountain is desolate, sitting and leaning against the city walls. Tasteless talk, scattered and disorganized. He struck the incense table with his staff and descended from the seat.

Zen Master Xiangdun of Xuefeng Monastery, Fuzhou

A monk asked: What is Buddha? The Master said: 'Holding a torch to watch the fish swim.' The monk asked: What is Dharma? The Master said: 'The Tang people cannot translate it.' The monk said: 'The Buddha-dharma has already been instructed by the Master, but what is the ultimate matter?' The Master said: 'The thirtieth day of the twelfth month.'

Zen Master Shouyi of Yunju Monastery, Nankang Army

Entering the hall: As soon as Mazu (referring to Zen Master Mazu Daoyi) ascended the hall, Xiongfeng rolled up the mat. A gust of spring wind comes, flowers scattered all over the ground. Then he descended from the seat.

Zen Master Yongfu of Dongshan Monastery, Ruizhou

Entering the hall: A staff picks up the sun and moon, a wooden horse neighs at night. He picked up his staff and said: 'Great Master Yunmen (referring to Zen Master Yunmen Wenyan) has arrived!' He struck once and said: 'Cooking sand to make rice, looking at a well as trousers.' Investigate!

Chief Seat Lingtao

He had long studied with Letan (referring to Zen Master Letan Cheng). Letan then asked: 'The Patriarch came from the West, transmitting only the mind-seal, directly pointing to the human mind, seeing one's nature and becoming a Buddha. How do you understand this?' The Master said: 'I do not understand.' Letan said: 'What did you do before you left home?' The Master said: 'Herding cattle.' Letan said: 'How did you herd them?' The Master said: 'I rode them out early in the morning and rode them back late in the evening.' Letan said: 'You are very good at not understanding.' The Master had a great enlightenment upon hearing these words. Then he composed a verse: 'Releasing the cow rope, I left home, shaved my head and beard, and wore a kasaya. If someone asks me the meaning of the Patriarch's coming from the West, I hold the staff horizontally and babble.'

Lineage of Zen Master Bao of Dongshan

Zen Master Qingbian of Dongshan Monastery, Ruizhou

A monk asked: 'Baizhang (referring to Zen Master Baizhang Huaihai) obtained great function, Huangbo (referring to Zen Master Huangbo Xiyun) obtained great use. What has the Master obtained?' The Master then shouted. The monk also shouted. The Master then struck him. The monk said: 'What about the eyes of the assembly?' Then he returned to the assembly. The Master sighed twice.

Lineage of Zen Master Guang of Beita

Zen Master Chenghao of Yuquan Monastery, Jingmen Army

His surname was Wang, with eyebrows...

州丹棱人也。依大力院出家。登具。后遊方參北塔。發明心要。得大自在三昧。制犢鼻裈。書歷代祖師名字。乃曰。唯有文殊普賢較些子。且書于帶上。故叢林目為皓布裈。元豐間。首眾于襄陽谷隱。有鄉僧亦效之。師見而詬曰。汝具何道理。敢以為戲事耶。嘔血無及耳。尋于鹿門。如所言而逝。張無盡奉使京西南路。就謁之。致開法于郢州大陽。時谷隱主者私為之喜。師受請升座曰。某在谷隱十年。不曾飲谷隱一滴水。嚼穀隱一粒米。汝若不會。來大陽為汝說破。攜拄杖下座。傲然而去。尋遷玉泉。有示眾曰。一夜雨霶烹。打倒蒲萄棚。知事頭首。行者人力。拄底拄。撐底撐。撐撐拄拄到天明。依舊可憐生。自讚粥稀后。坐床窄先臥。耳聵愛高聲。眼昏宜字大。冬至示眾曰。晷運推移。布裈赫赤。莫怪不洗。無來換替。僧入室次。狗子在室中。師叱一聲。狗便出去。師曰。狗卻會。你卻不會。師示寂。門人圍繞。師笑曰。吾年八十一。老死舁尸出。兒郎齊著力。一年三百六十日。言畢而逝。

四祖瑞禪師法嗣

福州廣明常委禪師

僧問。知師久蘊囊中寶。今日當場略借看。師曰。看。曰恁么則謝師指示。師曰。等閑垂一釣。容易上鉤來。

云蓋颙禪師法嗣

南康軍云居文慶海印禪師

【現代漢語翻譯】現代漢語譯本：他是州丹棱人。依大力院出家，受了具足戒。後來四處遊歷參訪，在北塔開悟，明白了心的要旨，得到了大自在三昧（一種禪定境界）。他製作了犢鼻裈（一種短褲），在上面寫了歷代祖師的名字，並說：『只有文殊（象徵智慧的菩薩）和普賢（象徵實踐的菩薩）稍微好一些。』還把他們的名字寫在腰帶上。因此，叢林中人稱他為『皓布裈』。元豐年間，他在襄陽谷隱寺帶領大眾。有個鄉下的僧人也效仿他，禪師看見后斥責他說：『你有什麼道理，竟敢把這當成玩笑？』恐怕會嘔血也來不及了。』不久之後，那僧人在鹿門寺，正如禪師所說的那樣去世了。張無盡以朝廷使者的身份巡視京西南路，前去拜訪他，邀請他在郢州大陽寺開法。當時谷隱寺的主持私下裡為他高興。禪師接受邀請升座說法，說：『我在谷隱寺十年，不曾飲谷隱寺一滴水，嚼穀隱寺一粒米。你們如果不會，來大陽寺我為你們說破。』說完拿著拄杖下座，傲然而去。不久之後，他遷往玉泉寺。有一次開示大眾說：『一夜雨滂沱，打倒葡萄棚。知事頭首，行者人力，拄的拄，撐的撐，撐撐拄拄到天明，依舊可憐生。』他還自嘲說粥稀了就先臥床，耳朵聾了喜歡大聲說話，眼睛花了就用大字。冬至時開示大眾說：『時間推移，布裈鮮紅。不要奇怪不洗，沒有來換的。』僧人入室請教，狗在房間里，禪師呵斥一聲，狗就出去了。禪師說：『狗卻會，你卻不會。』禪師示寂時，門人圍繞著他。禪師笑著說：『我年八十一，老死抬尸出。兒郎齊著力，一年三百六十日。』說完就去世了。

四祖瑞禪師法嗣

福州廣明常委禪師

有僧人問：『知道禪師您很久以來都蘊藏著囊中之寶，今天請您當場稍微借給我們看看。』禪師說：『看。』僧人說：『既然這樣，就感謝禪師的指示。』禪師說：『輕易地垂下一根釣竿，很容易就有魚兒上鉤。』

云蓋颙禪師法嗣

南康軍云居文慶海印禪師

【English Translation】 English version: He was a native of Danleng in Zhou. He left home at Dali Monastery and received the full precepts. Later, he traveled around to visit and study, and he attained enlightenment at Beita, understanding the essence of the mind and attaining the Great Freedom Samadhi (a state of meditative absorption). He made a 'dudou' (a type of short pants) and wrote the names of the successive patriarchs on it, saying, 'Only Manjusri (Bodhisattva of wisdom) and Samantabhadra (Bodhisattva of practice) are slightly better.' He also wrote their names on his belt. Therefore, the monastic community called him 'Haobukun' (Bright Pants). During the Yuanfeng era, he led the community at Guyin Monastery in Xiangyang. A local monk also imitated him. The Chan master saw this and scolded him, saying, 'What understanding do you have that you dare to treat this as a joke? It will be too late even if you vomit blood.' Soon after, that monk passed away at Lumentemple, just as the Chan master had said. Zhang Wujin, as an envoy of the court inspecting the Jingxi South Road, went to visit him and invited him to open the Dharma at Dayang Monastery in Yingzhou. At that time, the abbot of Guyin Monastery was secretly happy for him. The Chan master accepted the invitation and ascended the seat to preach, saying, 'I have been at Guyin Monastery for ten years, and I have never drunk a drop of water or chewed a grain of rice from Guyin Monastery. If you don't understand, come to Dayang Monastery and I will explain it to you.' After speaking, he took his staff and left with an air of pride. Soon after, he moved to Yuquan Monastery. Once, he gave a teaching to the assembly, saying, 'One night, the rain poured down, knocking down the grape trellis. The head of affairs, the laborers, those who prop, those who support, propping and supporting until dawn, still pitifully alive.' He also mocked himself, saying that after the porridge was thin, he would lie down on the bed first, that he liked to speak loudly because he was deaf, and that he should use large characters because his eyes were dim. On the Winter Solstice, he taught the assembly, saying, 'Time passes, the cloth pants are bright red. Don't be surprised that they are not washed, there is no one to replace them.' A monk entered the room to ask for instruction, and a dog was in the room. The Chan master shouted, and the dog went out. The Chan master said, 'The dog understands, but you do not.' When the Chan master was about to pass away, his disciples surrounded him. The Chan master smiled and said, 'I am eighty-one years old, I will die of old age and be carried out. Children, put forth your strength together, three hundred and sixty days a year.' After speaking, he passed away.

Successor of Chan Master Ruizhao of the Fourth Patriarch

Chan Master Changwei of Guangming Monastery in Fuzhou

A monk asked, 'I know that the master has long treasured a treasure in his bag. Today, please lend it to us to see on the spot.' The Chan master said, 'Look.' The monk said, 'In that case, thank you for the master's instruction.' The Chan master said, 'Dropping a fishing rod casually, it is easy for a fish to take the bait.'

Successor of Chan Master Yong of Yungai

Chan Master Haiyin of Yunju Monastery in Nankang Army

僧問。如何是涵蓋乾坤句。師曰。合。曰如何是隨波逐浪句。師曰。闊。曰如何是截斷眾流句。師曰。窄。上堂。道本無為。法非延促。一念萬年。千古在日。月白風恬。山青水綠。法法現前。頭頭具足。祖意教意。非直非曲。要識廬陵米價。會取山前麥熟。以拂子擊禪床下座。

上方岳禪師法嗣

越州東山國慶順宗禪師

上堂。心生則種種法生。心滅則種種法滅。拈起拄杖曰。此個是法。那個是滅底心。若人道得。許你頂門上具眼。其或未然。云暗不知天早晚。雪深難辯路高低。參。

金山新禪師法嗣

安吉州天聖守道禪師

上堂。日月繞須彌。人間分晝夜。南閻浮提人。祇被明暗色空留礙。且道。不落明暗一句作么生道。良久曰。柳色黃金嫩。梨花白雪香。參。上堂。不從一地至一地。寂滅性中寧有位。釋迦稽首問然燈。仁者何名為受記。便下座。

五燈嚴統卷第十五卍新續藏第 81 冊 No. 1568 五燈嚴統(第10卷-第25卷)

五燈嚴統卷第十六

南嶽下十世下

雪竇顯禪師法嗣

越州天衣義懷禪師

永嘉樂清陳氏子也。世以漁為業。母夢星殞于屋。乃孕。及產尤多吉祥。兒時坐船尾。父得魚

【現代漢語翻譯】現代漢語譯本：

有僧人問道：『什麼是涵蓋乾坤句？』（如何用一句話概括整個宇宙？）禪師回答：『合。』（全部包含。）僧人又問：『什麼是隨波逐浪句？』（如何用一句話形容隨波逐流的狀態？）禪師回答：『闊。』（廣闊無邊。）僧人再問：『什麼是截斷眾流句？』（如何用一句話形容截斷所有思想流動的狀態？）禪師回答：『窄。』（狹窄。）

禪師上堂說法：『道原本是無為的，佛法並非可以延長或縮短的。一念即是萬年，千古就在眼前。月亮皎潔，風也平靜，山是青翠的，水是碧綠的。一切法都在眼前顯現，一切都已具備。祖師的意旨和佛教的教義，並非是直截了當或委婉曲折可以表達的。想要知道廬陵的米價，就要領會山前麥子成熟的道理。』說完，用拂子敲擊禪床，然後下座。

上方岳禪師的法嗣

越州東山國慶順宗禪師

上堂說法：『心生起，種種法就生起；心滅去，種種法就滅去。』拿起拄杖說：『這個是法，哪個是滅去的心？如果有人能說得出來，就允許你頭頂上有眼睛。如果不能，就像烏雲遮蔽，不知天色早晚；積雪深厚，難以分辨道路高低。』參！

金山新禪師的法嗣

安吉州天聖守道禪師

上堂說法：『日月圍繞須彌山（Sumeru），人間因此有了晝夜之分。南閻浮提（Narayana-samvrti）的人們，只是被明暗、色空所障礙。那麼，不落入明暗的這一句該怎麼說呢？』良久，說：『柳色如黃金般嫩綠，梨花像白雪一樣潔白。』參！上堂說法：『不從一個地方到達另一個地方，寂滅的本性中哪裡會有位置？釋迦牟尼（Sakyamuni）稽首問燃燈佛（Dipamkara Buddha），仁者為何要給我授記？』說完便下座。

《五燈嚴統》卷第十五　　《卍新續藏》第 81 冊 No. 1568 《五燈嚴統》(第10卷-第25卷)

《五燈嚴統》卷第十六

南嶽下十世下

雪竇顯禪師的法嗣

越州天衣義懷禪師

是永嘉樂清陳氏的兒子。世代以打魚為業。母親夢見星星墜落在屋子上，於是懷孕。等到出生時，有很多吉祥的徵兆。小時候坐在船尾，父親捕魚

【English Translation】 English version:

A monk asked: 'What is a phrase that encompasses the universe?' The Master said: 'Enclosed.' The monk asked: 'What is a phrase that follows the waves?' The Master said: 'Vast.' The monk asked: 'What is a phrase that cuts off the flow of all streams?' The Master said: 'Narrow.'

The Master ascended the hall and said: 'The Tao is originally non-action, and the Dharma is neither prolonged nor shortened. One thought is ten thousand years, and the past is present. The moon is white, the wind is calm, the mountains are green, and the water is clear. All Dharmas appear before you, and everything is complete. The meaning of the Patriarchs and the teachings of the Buddha are neither direct nor indirect. If you want to know the price of rice in Luling, understand the ripening of wheat before the mountain.' He then struck the Zen bed with his whisk and descended.

Successor of Zen Master Shangfang Yue

Zen Master Shunzong of Guoqing Temple, Dongshan, Yuezhou

Ascending the hall, he said: 'When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease.' Picking up his staff, he said: 'This is a dharma, but where is the mind that ceases? If someone can say it, I will allow you to have eyes on the top of your head. If not, the dark clouds obscure the sky, and you do not know the time of day; the deep snow makes it difficult to distinguish the height of the road.' Investigate!

Successor of Zen Master Xin of Jinshan

Zen Master Shoudao of Tiansheng Temple, Anji Prefecture

Ascending the hall, he said: 'The sun and moon revolve around Mount Sumeru (Sumeru), and day and night are divided in the human world. The people of Jambudvipa (Narayana-samvrti) are only obstructed by light and darkness, form and emptiness. Then, how do you say a phrase that does not fall into light and darkness?' After a long silence, he said: 'The color of the willow is as tender as golden yellow, and the pear blossoms are as white as snow.' Investigate! Ascending the hall, he said: 'Not going from one place to another, how can there be a position in the nature of stillness and extinction? Sakyamuni (Sakyamuni) bowed and asked Dipamkara Buddha (Dipamkara Buddha), why do you give me a prophecy?' Then he descended from his seat.

Volume 15 of the Wudengyantong
Supplementary Volume 81, No. 1568 of the Manji Shinshu Zokyo, Wudengyantong (Volumes 10-25)

Volume 16 of the Wudengyantong

        Tenth Generation Below Nanyue

Successor of Zen Master Xuedou Xian

Zen Master Yihuai of Tianyi Temple, Yuezhou

He was the son of the Chen family of Leqing, Yongjia. His family had been fishermen for generations. His mother dreamed of a star falling on the house, and then she became pregnant. When he was born, there were many auspicious signs. As a child, he sat at the stern of the boat while his father fished.

付師貫之。師不忍。乃私投江中。父怒笞之。師恬然如故。長游京師。依景德寺為童行。天聖中試經得度。謁金鑾善葉縣省。皆蒙印可。遂由洛抵龍門。復至都下。欲繼宗風。意有未決。忽遇言法華。拊師背曰。雲門臨濟去。及至姑蘇。禮明覺于翠峰。覺問。汝名甚麼。曰義懷。覺曰。何不名懷義。曰當時致得。覺曰。誰為汝立名。曰受戒來十年矣。覺曰。汝行腳費卻多少草鞋。曰和尚莫瞞人好。覺曰。我也沒量罪過。汝也沒量罪過。你作么生。師無語。覺打曰。脫空謾語漢。出去。入室次。覺曰。恁么也不得。不恁么也不得。恁么不恁么總不得。師擬議。覺又打出。如是者數四。尋為水頭。因汲水折擔忽悟。作投機偈曰。一二三四五六七。萬仞峰頭獨足立。驪龍頷下奪明珠。一言勘破維摩詰。覺聞拊幾稱善。后七坐道場。化行海內。嗣法者甚眾。住后僧問。如何是佛。師曰。布發掩泥。橫身臥地。曰意旨如何。師曰。任是波旬也皺眉。曰恁么則謝師指示。師曰西天此土。問學人上來。請師說法。師曰。林間鳥噪。水底魚行。上堂。須彌頂上不扣金鐘。畢缽巖中無人聚會。山僧倒騎佛殿。諸人反著草鞋。朝游檀特。暮到羅浮。拄杖針筒。自家收取。上堂。衲僧橫說豎說。未知有頂門上眼。時有僧問。如何是頂門上眼。

【現代漢語翻譯】現代漢語譯本：付師想要阻止他（義懷），義懷不忍心，就偷偷地跳入江中。父親憤怒地鞭打他，義懷卻安然如常。長大后，他遊歷京師，在景德寺做童行。天聖年間，通過考試成為僧人。拜見金鑾善和葉縣省，都得到他們的認可。於是從洛陽到達龍門，又回到京城，想要繼承宗風，但心意未決。忽然遇到一位說法華經的人，拍著他的背說：『雲門、臨濟的路適合你。』之後到達姑蘇，在翠峰拜見明覺禪師。明覺問：『你叫什麼名字？』義懷回答：『義懷。』明覺說：『為什麼不叫懷義？』義懷說：『當時顛倒了。』明覺說：『誰為你取的名字？』義懷說：『受戒已經十年了。』明覺說：『你行腳費了多少草鞋？』義懷說：『和尚最好不要欺騙人。』明覺說：『我也沒衡量罪過，你也沒衡量罪過。你打算怎麼做？』義懷無語。明覺打了他一下說：『脫空的謾語漢，出去！』義懷再次入室，明覺說：『這樣也不行，那樣也不行，這樣那樣都不行。』義懷猶豫不決，明覺又把他打出去。像這樣反覆幾次。後來義懷擔任水頭（負責取水），因為汲水時扁擔折斷而忽然開悟，作了一首投機偈：『一二三四五六七，萬仞峰頭獨足立。驪龍頷下奪明珠，一言勘破維摩詰（Vimalakirti，佛教在家菩薩，以智慧和辯才著稱）。』明覺聽了，拍著桌子稱讚他。後來義懷主持七個道場，教化遍及海內，繼承他佛法的人很多。住持寺院后，有僧人問：『什麼是佛？』義懷說：『布發掩泥，橫身臥地。』僧人問：『意旨如何？』義懷說：『任是波旬（Mara，佛教中象徵死亡、障礙和誘惑的惡魔）也皺眉。』僧人說：『既然這樣，就感謝師父指示。』義懷說：『西天此土。』有學人上來，請師父說法。義懷說：『林間鳥噪，水底魚行。』上堂時說：『須彌（Sumeru，佛教宇宙觀中的中心山）頂上不敲金鐘，畢缽（Pippala，佛陀時代的一位隱士）巖中無人聚會。山僧倒騎佛殿，諸人反穿著草鞋，早上游歷檀特（Dandaka，古代印度森林），晚上到達羅浮（Luofu，中國名山）。拄杖針筒，自家收取。』上堂時說：『衲僧橫說豎說，未知有頂門上眼。』當時有僧人問：『如何是頂門上眼？』

【English Translation】 English version: The attendant master tried to stop him (Yi-huai), but Yi-huai couldn't bear it and secretly jumped into the river. His father angrily beat him, but Yi-huai remained calm as before. When he grew up, he traveled to the capital and became a novice at Jingde Temple. During the Tiansheng era, he passed the examination and became a monk. He visited Jin Luan Shan and Ye Xian Sheng, both of whom approved of him. Then he went from Luoyang to Longmen, and then back to the capital, wanting to inherit the lineage, but his mind was undecided. Suddenly, he met someone who was lecturing on the Lotus Sutra, who patted him on the back and said, 'The paths of Yunmen and Linji are suitable for you.' Later, he arrived in Gusu and paid respects to Mingjue at Cuifeng. Mingjue asked, 'What is your name?' Yi-huai replied, 'Yi-huai.' Mingjue said, 'Why not call yourself Huai-yi?' Yi-huai said, 'At that time, it was inverted.' Mingjue said, 'Who gave you your name?' Yi-huai said, 'It has been ten years since I was ordained.' Mingjue said, 'How many straw sandals have you worn out on your travels?' Yi-huai said, 'It's best if the monk doesn't deceive people.' Mingjue said, 'I haven't measured my sins either, and you haven't measured your sins either. What do you intend to do?' Yi-huai was speechless. Mingjue hit him and said, 'Empty-talking liar, get out!' Yi-huai entered the room again, and Mingjue said, 'This way won't do, that way won't do, neither this way nor that way will do.' Yi-huai hesitated, and Mingjue hit him again and threw him out. This happened several times. Later, Yi-huai became the water carrier (responsible for fetching water), and suddenly became enlightened when the carrying pole broke while fetching water. He composed a verse of enlightenment: 'One, two, three, four, five, six, seven, standing alone on the peak of ten thousand ren (unit of length). Snatching the bright pearl from under the chin of the black dragon, one word exposes Vimalakirti (a lay Buddhist figure known for his wisdom).' Mingjue heard it, clapped the table and praised him. Later, Yi-huai presided over seven monasteries, and his teachings spread throughout the country. Many people inherited his Dharma. After becoming the abbot of the monastery, a monk asked, 'What is Buddha?' Yi-huai said, 'Spreading hair to cover the mud, lying down horizontally.' The monk asked, 'What is the meaning?' Yi-huai said, 'Even Mara (the demon symbolizing death and temptation) would frown.' The monk said, 'In that case, thank you for the master's instruction.' Yi-huai said, 'Western Heaven and this land.' A student came up and asked the master to preach the Dharma. Yi-huai said, 'Birds chirping in the forest, fish swimming in the water.' When ascending the hall, he said, 'No golden bell is struck on the summit of Sumeru (the central mountain in Buddhist cosmology), no one gathers in the Pippala (a hermit from the time of the Buddha) cave. This mountain monk rides the Buddha hall upside down, and everyone wears straw sandals backwards, traveling to Dandaka (an ancient Indian forest) in the morning and arriving at Luofu (a famous Chinese mountain) in the evening. The staff and needle tube, collect them yourself.' When ascending the hall, he said, 'The monks speak horizontally and vertically, but they do not know that there is an eye on the top of the head.' At that time, a monk asked, 'What is the eye on the top of the head?'

師曰。衣穿瘦骨露。屋破看星眠。上堂。大眾集定。乃曰。上來道個不審。能銷萬兩黃金。下去道個珍重。亦銷得四天下供養。若作佛法話會。滴水難消。若作無事商量。眼中著屑。且作么生即是。良久曰。還會么。珍重。上堂。夫為宗師。須是驅耕夫之牛。奪饑人之食。遇賤即貴。遇貴即賤。驅耕夫之牛。令他苗稼豐登。奪饑人之食。令他永絕飢渴。遇賤即貴。握土成金。遇貴即賤。變金成土。老僧亦不驅耕夫之牛。亦不奪饑人之食。何謂。耕夫之牛。我復何用。饑人之食。我復何餐。我也不握土成金。也不變金作土。何也。金是金。土是土。玉是玉。石是石。僧是僧。俗是俗。古今天地。古今日月。古今山河。古今人倫。雖然如此。打破大散關。幾個迷逢達磨。上堂。雁過長空。影沉寒水。雁無遺蹤之意。水無留影之心。若能如是。方解向異類中行。不用續鳧截鶴。夷岳盈壑。放行也。百丑千拙。收來也。攣攣拳拳。用之則。敢與八大龍王鬥富。不用。都來不直半分錢。參。上堂。髑髏常幹世界。鼻孔摩觸家風。芭蕉聞雷開。葵花隨日轉。諸仁者。芭蕉聞雷開。還有耳么。葵花隨日轉。還有眼么。若也會得。西天即是此土。若也不會。七九六十三。收。上堂。靈源絕眹。普現色身。法離斷常。有無堪示。所以道。

【現代漢語翻譯】現代漢語譯本師父說：『衣服破爛，露出瘦骨，房屋破敗，可以看著星星入眠。』（師父）上堂說法，大眾聚集完畢，於是說：『上來若說個『不審』（bushěn，禪宗術語，意為『不知』，表示對事物真相的無知和探究），能銷掉萬兩黃金；下去若說個『珍重』（zhēnzhòng，禪宗常用語，意為『保重』，表示告別時的祝福），也能銷得四天下（sìtiānxià，佛教宇宙觀中的四大部洲）的供養。如果當作佛法來談論，即使一滴水也難以消化；如果當作沒事來商量，眼中就像進了灰塵。那麼，究竟應該怎樣做呢？』（師父）停頓了很久，說：『你們會了嗎？珍重。』（師父）上堂說法，『作為宗師，必須做驅趕農夫的牛，奪走飢餓之人的食物的事情。遇到低賤的就使他高貴，遇到高貴的就使他低賤。驅趕農夫的牛，使他的莊稼豐收；奪走飢餓之人的食物，使他永遠斷絕飢餓和乾渴。遇到低賤的就使他高貴，握一把土變成黃金；遇到高貴的就使他低賤，把黃金變成泥土。老僧我不驅趕農夫的牛，也不奪走飢餓之人的食物。為什麼呢？農夫的牛，我有什麼用？飢餓之人的食物，我又吃什麼呢？我也不握土成金，也不變金作土。為什麼呢？金是金，土是土，玉是玉，石頭是石頭，僧是僧，俗是俗，古往今來的天地，古往今來的日月，古往今來的山河，古往今來的人倫。雖然如此，打破大散關（Dàsànguān，地名），有幾個迷途的人能遇到達磨（Dámó，菩提達摩，禪宗初祖）呢？』（師父）上堂說法，『大雁飛過長空，影子沉入寒冷的水中。大雁沒有留下痕跡的意思，水也沒有留下影子的心思。如果能像這樣，才能理解如何在不同種類中行走，不用續接野鴨的短腿，截斷仙鶴的長腿，剷平山嶽，填滿溝壑。放開時，百般醜陋，千般笨拙；收回來時，緊緊收縮。用它的時候，敢與八大龍王（Bādàlóngwáng，佛教護法神）比富；不用的時候，全部加起來也不值半分錢。參！』（師父）上堂說法，『骷髏常常觸及世界，鼻孔摩擦著家風。芭蕉聽到雷聲就開花，葵花隨著太陽轉動。各位仁者，芭蕉聽到雷聲就開花，還有耳朵嗎？葵花隨著太陽轉動，還有眼睛嗎？如果也能領會，西天（Xītiān，指西方極樂世界或印度）就是這裡；如果不能領會，七九六十三（qījiǔliùshísān，指年齡或某種規律），收！』（師父）上堂說法，『靈源斷絕了痕跡，普遍顯現色身（sèshen，佛的化身）。法遠離斷滅和常存，有和無都可以用來指示。所以說：』

【English Translation】 English version The Master said, 'Clothes worn, thin bones exposed; roof broken, watching stars to sleep.' Ascending the hall, the assembly gathered. Then he said, 'Coming up, uttering an 'I don't know' (bushěn, a Zen term meaning 'not knowing,' expressing ignorance and inquiry into the truth of things) can melt ten thousand taels of gold; going down, uttering a 'take care' (zhēnzhòng, a common Zen phrase meaning 'take care,' expressing farewell blessings) can also melt the offerings of the four continents (sìtiānxià, the four major continents in Buddhist cosmology). If treated as a discussion of Buddhist teachings, even a drop of water is hard to digest; if treated as a casual conversation, it's like dust in the eyes. So, what should be done?' The Master paused for a long time and said, 'Do you understand? Take care.' Ascending the hall, 'To be a master, one must do things like driving away the farmer's ox and taking away the food of the hungry. Meeting the lowly, make them noble; meeting the noble, make them lowly. Driving away the farmer's ox makes his crops abundant; taking away the food of the hungry makes him forever free from hunger and thirst. Meeting the lowly, make them noble, grasping a handful of earth and turning it into gold; meeting the noble, make them lowly, turning gold into earth. This old monk neither drives away the farmer's ox nor takes away the food of the hungry. Why? What use do I have for the farmer's ox? What do I eat of the food of the hungry? I neither grasp earth to turn it into gold nor turn gold into earth. Why? Gold is gold, earth is earth, jade is jade, stone is stone, monk is monk, layman is layman, the heaven and earth of ancient and modern times, the sun and moon of ancient and modern times, the mountains and rivers of ancient and modern times, the human relations of ancient and modern times. Even so, breaking through Dasan Pass (Dàsànguān, a place name), how many lost ones can meet Damo (Dámó, Bodhidharma, the first patriarch of Zen)?' Ascending the hall, 'A wild goose flies across the long sky, its shadow sinks into the cold water. The goose has no intention of leaving a trace, the water has no intention of keeping the shadow. If one can be like this, then one can understand how to walk among different kinds, without needing to extend the duck's short legs or cut off the crane's long legs, leveling mountains and filling valleys. When released, a hundred uglinesses, a thousand clumsinesses; when gathered, tightly contracted. When used, daring to compete in wealth with the Eight Great Dragon Kings (Bādàlóngwáng, Buddhist guardian deities); when not used, all added up are not worth half a cent. Investigate!' Ascending the hall, 'The skull constantly touches the world, the nostrils rub against the family style. The banana tree blossoms upon hearing thunder, the sunflower turns with the sun. All of you, benevolent ones, the banana tree blossoms upon hearing thunder, does it have ears? The sunflower turns with the sun, does it have eyes? If you can understand, the Western Heaven (Xītiān, referring to the Western Paradise or India) is here; if you cannot understand, seven nine sixty-three (qījiǔliùshísān, referring to age or a certain rule), gather! ' Ascending the hall, 'The spiritual source has cut off traces, universally manifesting the physical body (sèshen, the manifested body of a Buddha). The Dharma is far from annihilation and permanence, existence and non-existence can both be used to indicate. Therefore, it is said:'

塵塵不見佛。剎剎不聞經。要會靈山親授記。晝見日。夜見星。良久曰。若到諸方不得錯舉。參。上堂。夜來寒霜凜冽。黃河凍結。陜府鐵牛腰折。盡道女媧煉石補天。爭奈西北一缺。如今欲與他補卻。又恐大地人無出氣處。且留這一竅。與大地人出氣。參。上堂。虛明自照。不勞心力。上士見之。鬼神茶飯。中下得之。狂心頓息。更有一人。切忌道著。上堂。光透日月。明暗不收。智出聖凡。賢愚不歷。所以道。不用低頭。思量難得。良久曰。是甚麼。上堂。青蘿夤緣。直上寒松之頂。白雲淡濘。出沒太虛之中。何似南山起云。北山下雨。若也會得。甜瓜徹蒂甜。若也不會。苦瓠連根苦。上堂。無邊剎境。自他不隔于毫端。且道。妙喜世界不動如來。說甚麼法。十世古今。始終不離於當念。祇如威音王佛最初一會。度多少人。若是通方作者。試為道看。良久曰。行路難。行路難。萬仞峰頭君自看。上堂。枯桑知天風。海水知天寒。金色頭陀見處不真。雞足山中與他看守衣缽。三千大喻。八百小喻。大似泥里洗土塊。四十九年。三百六十餘會。摩竭提國猶較些子。德山臨濟雖然丈夫。爭似罽賓國王一刀兩段。如今若有個人鼻孔遼天。山僧性命何在。良久曰。太平本是將軍致。不許將軍見太平。喝一喝。下座。僧問。天

【現代漢語翻譯】現代漢語譯本『塵塵不見佛』（即使在微塵中也無法見到佛）。『剎剎不聞經』（即使在每個剎那也無法聽聞佛經）。想要領會靈山會上佛陀親自授記的真諦，就像白天見到太陽，夜晚見到星星一樣顯而易見。良久之後說：『如果到各處參學，切記不要錯誤地引用這些話。』參！上堂：昨夜寒霜凜冽，黃河都結冰了，陜府的鐵牛也腰折了。人們都說女媧煉石補天，但西北方仍然有一個缺口。現在想要把它補上，又恐怕大地上的人們沒有了出氣的地方，姑且留下這一竅，給大地上的人們出氣。參！上堂：虛空光明自然照耀，無需費心費力。上等根器的人見到它，鬼神也會供養茶飯；中下等根器的人得到它，狂亂的心念立刻止息。還有一種人，切忌說中他。上堂：光明穿透日月，不執著于明暗；智慧超出聖凡，不經歷賢愚。所以說，不用低頭思量，難以獲得。良久之後說：『這是什麼？』上堂：青色的蘿藤纏繞，一直攀登上寒冷的松樹頂端；白雲淡淡地飄浮，出沒于廣闊的太虛之中。這好比南山升起云，北山下起雨。如果能夠領會，甜瓜從瓜蒂到瓜身都是甜的；如果不能領會，苦瓠連根都是苦的。上堂：無邊的剎土境界，自己與他人之間沒有絲毫的間隔。那麼，妙喜世界（Abhirati）的不動如來（Akshobhya Buddha）在說什麼法呢？十世古今，始終不離於當下這一念。就像威音王佛（Vimalakirti Buddha）最初的一次法會，度化了多少人呢？如果是通達各方的大德，試著說來看看。良久之後說：『行路難，行路難，萬仞峰頭君自看。』上堂：枯萎的桑樹知道天風的到來，海水知道天氣的寒冷。金色頭陀（Mahakasyapa）的見解並不真實，讓他到雞足山中看守衣缽。三千大喻，八百小喻，就像在泥里洗土塊一樣徒勞無功。四十九年，三百六十餘次法會，摩竭提國（Magadha）還稍微好一些。德山（Deshan Xuanjian）臨濟（Linji Yixuan）雖然是大丈夫，怎能比得上罽賓國王（Kashmir King）一刀兩斷的果決。如今若有個人鼻孔朝天，山僧的性命又在哪裡呢？良久之後說：『太平本是將軍致，不許將軍見太平。』喝一喝，下座。僧問：天

【English Translation】 English version 'Dust by dust, the Buddha is not seen.' 'Realm by realm, the sutra is not heard.' To truly understand the Buddha's prediction at the Vulture Peak assembly, it's as clear as seeing the sun in the day and the stars at night. After a long pause, he said, 'If you go to various places to study, remember not to misquote these words.' Attend! Ascending the hall: Last night, the frost was biting, the Yellow River froze, and the iron ox of Shanfu broke its back. People say that Nüwa (Nüwa - a goddess in Chinese mythology) melted stones to mend the sky, but there is still a gap in the northwest. Now I want to mend it, but I'm afraid that the people on earth will have no place to breathe. Let's leave this one hole for the people on earth to breathe. Attend! Ascending the hall: The empty brightness shines naturally, without effort. When those of superior capacity see it, even ghosts and gods will offer tea and rice; when those of middle or lower capacity obtain it, their wild thoughts will immediately cease. There is another type of person, be careful not to speak of them. Ascending the hall: The light penetrates the sun and moon, not clinging to brightness or darkness; wisdom transcends the holy and the mundane, not experiencing the wise or the foolish. Therefore, it is said, 'No need to lower your head and ponder, it is difficult to obtain.' After a long pause, he said, 'What is this?' Ascending the hall: The green vines entwine, climbing straight to the top of the cold pine; the white clouds drift lightly, appearing and disappearing in the vast emptiness. This is like the south mountain rising with clouds, and the north mountain raining. If you can understand, the sweet melon is sweet from the stem to the fruit; if you cannot understand, the bitter gourd is bitter from the root. Ascending the hall: The boundless realms of lands, self and others are not separated by a hair's breadth. Then, what Dharma is Akshobhya Buddha (Akshobhya Buddha - 'The Immovable One') of the Abhirati (Abhirati - 'Land of Exquisite Delight') world speaking? The past and present of the ten ages are always inseparable from this present moment. Just like Vimalakirti Buddha's (Vimalakirti Buddha - an important figure in Mahayana Buddhism) first assembly, how many people were liberated? If you are a virtuous one who understands all directions, try to say it. After a long pause, he said, 'The road is difficult, the road is difficult, look for yourself at the top of the ten-thousand-foot peak.' Ascending the hall: The withered mulberry tree knows the coming of the heavenly wind, the seawater knows the coldness of the weather. The golden ascetic Mahakasyapa's (Mahakasyapa - one of the principal disciples of Gautama Buddha) view is not genuine, let him guard the robe and bowl in Mount Kukkutapada. Three thousand great metaphors, eight hundred small metaphors, are like washing mud clods in the mud, a futile effort. For forty-nine years, more than three hundred and sixty assemblies, Magadha (Magadha - an ancient kingdom in India) was slightly better. Although Deshan Xuanjian (Deshan Xuanjian - a famous Zen master) and Linji Yixuan (Linji Yixuan - founder of the Linji school of Chan Buddhism) are great men, how can they compare to the Kashmir King's (Kashmir King - a king in ancient India) decisive cut in two. Now, if there is someone with nostrils facing the sky, where is this old monk's life? After a long pause, he said, 'Peace is brought about by the general, but the general is not allowed to see peace.' A shout, and he descended from the seat. A monk asked: Heaven

不能蓋。地不能載。未審是甚麼人。師曰。掘地深埋。曰此人還受安排也無。師曰。土上更加泥。問牛頭未見四祖時如何。師曰。長江無六月。曰見后如何。師曰。一年一度春。室中問僧。無手人能行拳。無舌人解言語。忽然無手人打無舌人。無舌人道個甚麼。又曰。蜀魄連宵叫。鵽鳴終夜啼。圓通門大啟。何事隔雲泥。晚年以疾居池陽杉山庵。門弟子智才住臨平之佛日。迎歸侍奉。才如蘇城未還。師速其歸。及踵門。師告之曰。時至。吾行矣。才曰。師有何語示徒。乃說偈曰。紅日照扶桑。寒云封華岳。三更過鐵圍。拶折驪龍角。才問。卵塔已成。如何是畢竟事。師舉拳示之。遂就寢。推枕而寂。塔全身寺東之原。崇寧中。謚振宗禪師。

越州稱心省倧禪師

僧問。如何是祖師西來意。師曰。行人念路。僧曰。不會。師曰。緊峭草鞋。上堂。佛種從緣起。是故說一乘。拈拄杖曰。拄杖是緣。那個是佛種。拄杖是一乘法。那個是緣。這裡參見釋迦老子。了卻買草鞋行腳。不得向衲僧門下過。打折汝腰。且道。衲僧據個甚麼。良久曰。三十年後。莫孤負人。卓拄杖下座。

泉州承天傳宗禪師

僧問。大用現前不存軌則時如何。師曰。承天今日高豎降旗。僧便喝。師曰。臨濟兒孫。僧又喝。師便

【現代漢語翻譯】現代漢語譯本僧問：『不能覆蓋，地不能承載，請問這是什麼人？』師父說：『掘地深埋。』僧問：『此人還要接受安排嗎？』師父說：『土上更加泥。』問：『牛頭（Niutou，指牛頭宗）在未見四祖（Sizu，指禪宗四祖道信）時如何？』師父說：『長江無六月。』問：『見后如何？』師父說：『一年一度春。』室中問僧：『無手人能行拳，無舌人解言語，忽然無手人打無舌人，無舌人道個甚麼？』又說：『蜀魄連宵叫，鵽鳴終夜啼，圓通門大啟，何事隔雲泥？』晚年因病住在池陽杉山庵。弟子智才住在臨平的佛日寺，迎接師父回去侍奉。智才去蘇州未歸，師父催促他回來。等到智才回到寺門，師父告訴他說：『時辰到了，我要走了。』智才問：『師父有什麼話要開示弟子？』師父於是說偈語：『紅日照扶桑，寒云封華岳，三更過鐵圍，拶折驪龍角。』智才問：『卵塔已經建成，什麼是畢竟事？』師父舉起拳頭示意。於是就寢，推開枕頭而圓寂。塔建在全身寺東邊的原野上。崇寧年間，謚號為振宗禪師。

越州稱心省倧（Shengzong）禪師

僧問：『如何是祖師西來意（Zushi Xilai Yi，指達摩祖師從西方來到中國的目的）？』師父說：『行人念路。』僧說：『不會。』師父說：『緊峭草鞋。』上堂時說：『佛種從緣起，是故說一乘。』拿起拄杖說：『拄杖是緣，那個是佛種？拄杖是一乘法，那個是緣？這裡參見釋迦老子（Shijia Laozi，指釋迦牟尼佛）。了卻買草鞋行腳。不得向衲僧門下過。打折汝腰。』且道：『衲僧據個甚麼？』良久說：『三十年後，莫孤負人。』拄杖一扔，下座。

泉州承天傳宗（Chuanzong）禪師

僧問：『大用現前不存軌則時如何？』師父說：『承天今日高豎降旗。』僧便喝。師父說：『臨濟（Linji，指臨濟宗）兒孫。』僧又喝。師父便

【English Translation】 English version A monk asked: 'It cannot be covered, and the earth cannot bear it. May I ask, what kind of person is this?' The master said: 'Bury him deep in the ground.' The monk asked: 'Will this person still be subject to arrangements?' The master said: 'Add more mud on top of the soil.' Asked: 'How was Niutou (牛頭, referring to the Niutou School) before seeing the Fourth Patriarch (四祖, Sizu, referring to the Fourth Patriarch Daoxin of Zen Buddhism)?' The master said: 'The Yangtze River has no June.' Asked: 'How is it after seeing him?' The master said: 'Spring comes once a year.' A monk in the room asked: 'A handless person can perform boxing, and a tongueless person can speak. Suddenly, the handless person hits the tongueless person. What does the tongueless person say?' He also said: 'The Shu soul cries all night, the quail chirps all night. The gate of perfect penetration is wide open, why are we separated by clouds and mud?' In his later years, he lived in Shanshan Hermitage in Chiyang due to illness. His disciple Zhicai lived in the Foriri Temple in Linping, welcoming the master back to serve him. Zhicai went to Suzhou and had not yet returned. The master urged him to return. When Zhicai returned to the temple gate, the master told him: 'The time has come, I am leaving.' Zhicai asked: 'What words does the master have to instruct his disciples?' The master then spoke a verse: 'The red sun shines on Fusang, cold clouds seal Mount Hua, past the Iron Mountain at the third watch, crushing the dragon's horn.' Zhicai asked: 'The egg-shaped stupa has been completed, what is the ultimate matter?' The master raised his fist to indicate. Then he went to bed, pushed aside his pillow, and passed away peacefully. The stupa was built on the eastern plains of the Quanshen Temple. During the Chongning era, he was posthumously named Zen Master Zhenzong.

Zen Master Shengzong (省倧) of Chengxin Temple in Yuezhou

A monk asked: 'What is the meaning of the Patriarch's coming from the West (祖師西來意, Zushi Xilai Yi, referring to Bodhidharma's purpose in coming to China from the West)?' The master said: 'A traveler thinks of the road.' The monk said: 'I don't understand.' The master said: 'Tight straw sandals.' When ascending the hall, he said: 'The Buddha-nature arises from conditions, therefore it is said to be the One Vehicle.' Picking up his staff, he said: 'The staff is the condition, what is the Buddha-nature? The staff is the One Vehicle Dharma, what is the condition? Here, consult Shakya Laozi (釋迦老子, Shijia Laozi, referring to Shakyamuni Buddha). Finish buying straw sandals and walking. Do not pass under the gate of the monks. I will break your waist.' And said: 'What do the monks rely on?' After a long silence, he said: 'Thirty years later, do not let people down.' He threw down his staff and descended from the seat.

Zen Master Chuanzong (傳宗) of Chengtian Temple in Quanzhou

A monk asked: 'What is it like when great function manifests and does not adhere to rules?' The master said: 'Chengtian today raises the surrender flag high.' The monk then shouted. The master said: 'Descendants of Linji (臨濟, referring to the Linji School).' The monk shouted again. The master then

打。問如何是般若體。師曰。云籠碧嶠。曰如何是般若用。師曰。月在清池。

處州南明日慎禪師

僧問。祖意教意。是同是別。師曰。水天影交碧。曰畢竟是同是別。師曰。松竹聲相寒。

舒州投子法宗禪師(時稱道者)

僧問。如何是道者家風。師曰。袈裟裹草鞋。曰意旨如何。師曰。赤腳下桐城。

天臺寶相蘊觀禪師

僧問。如何是佛。師曰。堂堂八尺餘。

岳州君山顯升禪師

上堂。大方無外。含裹十虛。至理不形。圓融三際。高超名相。妙體全彰。迥出古今。真機獨露。握驪珠而鑒物。物物流輝。擲寶劍以揮空。空空絕跡。把定則摩竭掩室。凈名杜詞。放行則拾得搖頭。寒山拊掌。且道。是何人境界。拈拄杖卓一下曰。瞬目揚眉處。憑君子細看。

平江府水月寺惠金典座

依明覺于雪竇。聞舉須彌山話。默有契。一日欲往訊。遇之殿軒。覺問。汝名甚麼。曰。惠金。覺曰。阿誰惠汝金。曰容少間去方丈致謝。覺曰。即今聻。曰這裡容和尚不得。

修撰曾會居士

幼與明覺同舍。及冠異途。天禧間。公守池州。一日會於景德寺。公遂引中庸大學。參以楞嚴。符宗門語句。質明覺。覺曰。這個尚不與教乘合。況中庸大學邪。學士要

【現代漢語翻譯】現代漢語譯本打。問：『如何是般若（Prajna，智慧）的本體？』師父說：『云籠罩著碧綠的山峰。』問：『如何是般若的功用？』師父說：『月亮倒映在清澈的池塘中。』

處州南明日慎禪師

僧人問：『祖師的意旨和教義，是相同還是不同？』師父說：『水天倒影交相輝映。』問：『究竟是相同還是不同？』師父說：『松竹之聲相互呼應，倍感寒意。』

舒州投子法宗禪師（當時被稱為道者）

僧人問：『如何是道者的家風？』師父說：『袈裟包裹著草鞋。』問：『意旨是什麼？』師父說：『赤腳走下桐城。』

天臺寶相蘊觀禪師

僧人問：『如何是佛？』師父說：『堂堂八尺多。』

岳州君山顯升禪師

上堂開示：『廣大無邊，包容宇宙。至高的真理沒有形跡，圓融貫通過去、現在、未來。超越名相，妙體完全顯現。迥然不同于古今，真正的機鋒獨自顯露。掌握驪珠（一種珍貴的寶珠）來照鑒萬物，萬物都閃耀光輝。擲出寶劍來揮斬虛空，虛空也消失得無影無蹤。』如果要把握住，摩竭（Makara，一種海獸）會掩蓋住所，維摩詰（Vimalakirti，一位著名的在家菩薩）會停止言語。如果要放開，拾得（Shih-te，唐代著名僧人）會搖頭，寒山（Han-shan，唐代著名隱士詩人）會拍手。那麼，這是什麼人的境界呢？』拿起拄杖敲擊一下說：『在眨眼揚眉之處，請各位仔細觀看。』

平江府水月寺惠金典座

依止明覺禪師于雪竇寺，聽到關於須彌山（Mount Sumeru，佛教宇宙觀中的聖山）的話題，心中默默有所領悟。一天想要前去請教，在殿宇走廊遇到明覺禪師。明覺禪師問：『你叫什麼名字？』回答說：『惠金。』明覺禪師說：『是誰惠予你金子？』回答說：『容我稍後去方丈室致謝。』明覺禪師說：『就是現在！』回答說：『這裡容不下和尚。』

修撰曾會居士

年幼時與明覺禪師同住，成年後各奔東西。天禧年間，曾會擔任池州太守。一天在景德寺相遇，曾會於是引用《中庸》、《大學》，並以《楞嚴經》的內容，來驗證宗門語句，嚮明覺禪師請教。明覺禪師說：『這些尚且不符合教乘，更何況《中庸》、《大學》呢？學士要……』

【English Translation】 English version Someone asked: 'What is the substance of Prajna (wisdom)?' The master said: 'Clouds shroud the emerald peaks.' Asked: 'What is the function of Prajna?' The master said: 'The moon is in the clear pond.'

Zen Master Rixin of Nanming Temple in Chuzhou

A monk asked: 'Are the Patriarch's intent and the teachings the same or different?' The master said: 'Water and sky reflect each other in emerald.' Asked: 'Ultimately, are they the same or different?' The master said: 'The sounds of pine and bamboo echo each other in the cold.'

Zen Master Fazong of Touzi Temple in Shuzhou (known as Daozhe at the time)

A monk asked: 'What is the family style of Daozhe?' The master said: 'A kasaya (Buddhist robe) wraps straw sandals.' Asked: 'What is the meaning?' The master said: 'Barefoot down to Tongcheng.'

Zen Master Yun Guan of Baoxiang Temple on Mount Tiantai

A monk asked: 'What is Buddha?' The master said: 'A dignified eight feet tall.'

Zen Master Xiansheng of Junshan Mountain in Yuezhou

Entering the hall, he said: 'Vast and without limit, encompassing the ten directions. The ultimate truth has no form, perfectly integrating the three times (past, present, future). Transcending names and forms, the wonderful substance is fully revealed. Standing apart from ancient and modern times, the true opportunity is uniquely disclosed. Holding the dragon pearl (a precious gem) to illuminate things, all things shine. Throwing the precious sword to cut through the void, the void vanishes without a trace.' If you grasp it, Makara (a sea monster) will cover its dwelling, and Vimalakirti (a famous lay Buddhist) will cease to speak. If you let it go, Shih-te (a famous Tang dynasty monk) will shake his head, and Han-shan (a famous Tang dynasty hermit poet) will clap his hands. So, what is this person's realm?' He picked up his staff and struck once, saying: 'At the moment of blinking and raising an eyebrow, please look carefully.'

Dianzuo Huijin of Shuiyue Temple in Pingjiang Prefecture

Relying on Zen Master Mingjue at Xuedou Temple, he heard about the topic of Mount Sumeru (the sacred mountain in Buddhist cosmology) and silently had some understanding in his heart. One day, wanting to ask for instruction, he met Zen Master Mingjue in the temple corridor. Zen Master Mingjue asked: 'What is your name?' He replied: 'Huijin.' Zen Master Mingjue said: 'Who bestowed gold upon you?' He replied: 'Allow me to go to the abbot's room later to express my thanks.' Zen Master Mingjue said: 'Right now!' He replied: 'There is no room for a monk here.'

Scholar Zeng Hui

In his youth, he lived with Zen Master Mingjue. As adults, they went their separate ways. During the Tianxi era, Zeng Hui served as the governor of Chizhou. One day, they met at Jingde Temple. Zeng Hui then quoted the 'Doctrine of the Mean' and the 'Great Learning,' and used the content of the 'Surangama Sutra' to verify the statements of the Zen school, asking Zen Master Mingjue for instruction. Zen Master Mingjue said: 'These do not even conform to the teachings, let alone the 'Doctrine of the Mean' and the 'Great Learning'? Scholar, you must...'

徑捷理會此事。乃彈指一下曰。但恁么薦取。公于言下領旨。天聖初。公守四明。以書幣迎師補雪竇。既至。公曰。某近與清長老。商量趙州勘婆子話。未審。端的有勘破處也無。覺曰。清長老道個甚麼。公曰。又與么去也。覺曰。清長老且放過一著。學士還知天下衲僧。出這婆子圈䙡不得么。公曰。這裡別有個道處。趙州若不勘破。婆子一生受屈。覺曰。勘破了也。公大笑。

延慶榮禪師法嗣

廬山圓通居訥祖印禪師

梓州人。姓蹇氏。生而英特。讀書過目成誦。十一出家。十七試法華得度。受具。后肄業講肆。耆年多下之。會禪者南遊回。力勉其行。於是遍參荊楚間。迄無所得。至襄州洞山。留止十年。因讀華嚴論有省。后游廬山。道價日起。由歸宗而遷圓通。仁廟聞其名。皇祐初。詔住十方凈因禪院。師稱目疾不能奉詔。有旨令舉自代。遂舉大覺璉。應詔及引對問佛法大意稱旨。天下賢師知人也。僧問。祖剎重興時如何。師曰。人在破頭山。曰一朝權在手。師便打。

百丈映禪師法嗣

臨安府慧因懷祥禪師

上堂。南山高。北山低。日出東方夜落西。白牛上樹覓不得。烏雞入水大家知。且道覓得后又如何。良久曰。堪作甚麼。

臨安府慧因義寧禪師

僧問。

佛未出世時如何。師曰。摩耶夫人。曰出世后如何。師曰。悉達太子。

南華緣禪師法嗣

齊州興化延慶禪師

上堂。言前薦得。孤負平生。句后投機。全乖道體。離此二途。祖宗門下。又且如何。良久曰。眼裡瞳兒吹木笛。

韶州寶壽行德禪師

冬日在南華受請。示眾曰。新冬新寶壽。言是舊時言。若會西來意。波斯上泊船。

韶州白虎山守升禪師

僧問。如何是佛。師曰。有眼無鼻孔。

北禪賢禪師法嗣

潭州興化紹銑禪師

上堂。拈拄杖曰。一大藏教。是拭不凈故紙。超佛越祖之談。是誑𧬵閭閻漢。若論衲僧門下。一點也用不得。作么生是衲僧門下事。良久曰。多虛不如少實。擊香臺下座。

洪州法昌倚遇禪師

漳州林氏子。幼棄家依郡之崇福得度。有大志自受具。遊方名著叢席。浮山遠和尚嘗指謂人曰。此後學行腳樣子也。參北禪。禪問。近離甚處。師曰。福嚴。禪曰。思大鼻孔長多少。師曰。與和尚當時見底一般。禪曰。汝道我見時長多少。師曰。和尚大似不曾到福嚴。禪曰。學語之流。又問。來時馬大師安樂否。師曰。安樂。禪曰。向汝道甚麼。師曰。教和尚莫亂統。禪曰。念汝新到。不能打得你。師曰。某甲亦放和尚過。

【現代漢語翻譯】現代漢語譯本佛未出世時如何？師（禪師）曰：'摩耶夫人'（Māyādevī，釋迦牟尼佛的生母）。曰：出世后如何？師曰：'悉達太子'（Siddhartha，釋迦牟尼佛的本名）。

南華緣禪師法嗣

齊州興化延慶禪師

上堂。言前薦得，孤負平生。句后投機，全乖道體。離此二途，祖宗門下，又且如何？良久曰：'眼裡瞳兒吹木笛'。

韶州寶壽行德禪師

冬日在南華受請。示眾曰：'新冬新寶壽，言是舊時言。若會西來意，波斯上泊船'。

韶州白虎山守升禪師

僧問：如何是佛？師曰：'有眼無鼻孔'。

北禪賢禪師法嗣

潭州興化紹銑禪師

上堂。拈拄杖曰：'一大藏教，是拭不凈故紙。超佛越祖之談，是誑𧬵閭閻漢。若論衲僧門下，一點也用不得。作么生是衲僧門下事？'良久曰：'多虛不如少實'。擊香臺下座。

洪州法昌倚遇禪師

漳州林氏子。幼棄家依郡之崇福得度。有大志自受具。遊方名著叢席。浮山遠和尚嘗指謂人曰：'此後學行腳樣子也'。參北禪。禪問：'近離甚處？'師曰：'福嚴'。禪曰：'思大鼻孔長多少？'師曰：'與和尚當時見底一般'。禪曰：'汝道我見時長多少？'師曰：'和尚大似不曾到福嚴'。禪曰：'學語之流'。又問：'來時馬大師安樂否？'師曰：'安樂'。禪曰：'向汝道甚麼？'師曰：'教和尚莫亂統'。禪曰：'念汝新到，不能打得你'。師曰：'某甲亦放和尚過'。

【English Translation】 English version What was it like before the Buddha appeared in the world? The Master (Zen Master) said: 'Māyādevī' (釋迦牟尼佛的生母, the mother of Shakyamuni Buddha). He asked: What was it like after he appeared in the world? The Master said: 'Siddhartha' (釋迦牟尼佛的本名, Shakyamuni Buddha's given name).

Dharma Heir of Zen Master Nanhua Yuan

Zen Master Xinghua Yanqing of Qizhou

Entering the hall. To understand before words are spoken is to betray a lifetime of effort. To speculate after the statement is made is to completely miss the essence of the Way. Apart from these two paths, what about the lineage of the Patriarchs? After a long pause, he said: 'The pupils in the eyes play a wooden flute'.

Zen Master Baoshou Xingde of Shaozhou

In winter, he was invited to Nanhua. He addressed the assembly, saying: 'New winter, new Baoshou, the words are the old words. If you understand the meaning of the Westward Transmission, it's like a Persian ship arriving'.

Zen Master Baihu Shousheng of Shaozhou

A monk asked: What is Buddha? The Master said: 'Has eyes but no nostrils'.

Dharma Heir of Zen Master Beichan Xian

Zen Master Xinghua Shaoxian of Tanzhou

Entering the hall, he raised his staff and said: 'The entire Great Canon is just paper for wiping away impurities. Talk of surpassing the Buddhas and Patriarchs is deceiving common people. As far as the affairs of a monastic are concerned, not a single bit is useful. So, what are the affairs of a monastic?' After a long pause, he said: 'Less reality is better than much emptiness.' He struck the incense table and descended from the seat.

Zen Master Fachang Yiyu of Hongzhou

A son of the Lin family of Zhangzhou. He abandoned his home at a young age and relied on Chongfu Temple in the prefecture to be ordained. He had great aspirations and received the full precepts. He traveled widely and became well-known in monastic communities. The Venerable Fushan Yuan once pointed to him and said to others: 'This is what a diligent student should look like.' He visited Beichan. Beichan asked: 'Where have you come from recently?' The Master said: 'Fuyan'. Beichan said: 'How long is Sida's nose?' The Master said: 'The same as what the Master saw at that time.' Beichan said: 'How long do you say I saw it?' The Master said: 'The Master seems not to have been to Fuyan.' Beichan said: 'A stream of learned words.' He then asked: 'Is Master Ma at peace when you came?' The Master said: 'At peace.' Beichan said: 'What did he say to you?' The Master said: 'He told the Master not to be confused.' Beichan said: 'Considering you are newly arrived, I won't hit you.' The Master said: 'I will also let the Master off.'

茶罷。禪問。鄉里甚處。師曰。漳州。禪曰。三平在彼作甚麼。師曰。說禪說道。禪曰。年多少。師曰。與露柱齊年。禪曰。有露柱且從。無露柱年多少。師曰。無露柱一年也不少。禪曰。夜半放烏雞。師留北禪。最久。於是師資敲唱。妙出一時。晚至西山。眷雙嶺。深邃棲息。三年始應法昌之請。師在雙嶺受請。與英勝二首座相別。曰三年聚首。無事不知。檢點將來。不無滲漏。以拄杖晝一畫曰。這個即且止。宗門事作么生。英曰。須彌安鼻孔。師曰。恁么則。臨崖看滸眼。特地一場愁。英曰。深沙努眼睛。師曰。爭奈聖凡無異路。方便有多門。英曰。鐵蛇鉆不入。師曰。這般漢有甚共語處。英曰。自緣根力淺。莫怨太陽春。卻畫一畫曰。宗門事且止。這個事作么生。師便掌。英曰。這漳州子。莫無去就。師曰。你這般見解。不打更待何時。又打。英曰。也是老僧招得。上堂。祖師西來。特唱此事。祇要時人知有。如貧子衣珠。不從人得。三世諸佛。祇是弄珠底人。十地菩薩。祇是求珠底人。汝等正是竛竮乞丐。懷寶迷邦。靈利漢。才聞舉著。眨上眉毛。便知落處。若更踏步向前。不如策杖歸山去。長嘯一聲煙霧深。示眾。我要一個不會禪底作國師。上堂。汝若退身千尺。我便當處生芽。汝若覿面相呈。我便藏身露

【現代漢語翻譯】現代漢語譯本茶畢。禪者問道：『您是哪裡人？』師父回答：『漳州人。』（漳州，地名）禪者問：『三平（Sanping，地名）在那裡做什麼？』師父回答：『講禪論道。』禪者問：『年齡多大？』師父回答：『和露柱（Luzhu，石柱）一樣大。』禪者問：『有露柱暫且不論，沒有露柱時年齡多大？』師父回答：『沒有露柱，一年也不會少。』禪者說：『夜半放烏雞。』師父挽留北禪（Beichan，人名），時間最久。於是師徒之間相互唱和，一時之間非常精彩。晚上到達西山（Xishan，地名），喜愛雙嶺（Shuangling，地名）的深邃，在那裡棲息。三年後才應法昌（Fachang，寺名）的邀請。師父在雙嶺接受邀請，與英（Ying，人名）勝二位首座告別，說：『三年後相聚，無事不知。但仔細檢查將來，難免會有疏漏。』用拄杖在地上畫了一畫說：『這個暫且放下，宗門（Zongmen，佛教宗派）的事情怎麼做？』英回答：『須彌（Xumi，山名）安在鼻孔里。』師父說：『這樣說來，就像臨崖觀看水滸（Shuihu，水邊），白白地徒增一場憂愁。』英回答：『深沙（Shensha，神名）怒目圓睜。』師父說：『奈何聖凡沒有不同的道路，方便之門卻有很多。』英回答：『鐵蛇鉆不進去。』師父說：『這種人有什麼可說的。』英回答：『只因自己根基淺薄，不要埋怨太陽春天。』又畫了一畫說：『宗門的事情暫且放下，這件事怎麼做？』師父便打了他一掌。英說：『這漳州人，莫非沒有去處？』師父說：『你這種見解，不打更待何時？』又打了他。英說：『也是老僧自找的。』上堂說法：祖師西來，特意宣揚此事，只要世人知道有這麼回事。如同貧窮人衣服里的寶珠，不是從別人那裡得到的。三世諸佛，只是玩弄寶珠的人；十地菩薩，只是尋求寶珠的人。你們這些人正是可憐的乞丐，懷抱著寶物卻在異國他鄉迷路。聰明的人，才聽到提起，一眨眉毛，便知道落腳之處。如果再往前走，不如拄著枴杖回山去。長嘯一聲，煙霧深沉。開示大眾：我要一個不懂禪的人來做國師。上堂說法：你若後退千尺，我便在原地生根發芽。你若當面呈露，我便藏身於顯露之中。

【English Translation】 English version After tea, a Chan practitioner asked: 'Where are you from?' The master replied: 'Zhangzhou.' (Zhangzhou, place name) The Chan practitioner asked: 'What is Sanping doing there?' (Sanping, place name) The master replied: 'Speaking of Chan and discussing the Way.' The Chan practitioner asked: 'How old are you?' The master replied: 'The same age as the Luzhu.' (Luzhu, stone pillar) The Chan practitioner asked: 'If we set aside the Luzhu, how old are you without it?' The master replied: 'Without the Luzhu, not a year less.' The Chan practitioner said: 'Releasing a black chicken in the middle of the night.' The master kept Beichan the longest. (Beichan, person name) Thus, the master and disciple sang in harmony, creating a wonderful atmosphere. In the evening, they arrived at Xishan, admiring the depth of Shuangling, where they resided. (Xishan, Shuangling, place names) Three years later, he accepted the invitation of Fachang. (Fachang, temple name) The master, accepting the invitation at Shuangling, bid farewell to the two chief disciples, Ying and Sheng, saying: 'After three years, we will reunite, knowing everything. But upon careful inspection, there will inevitably be omissions.' He drew a line on the ground with his staff and said: 'Let's put this aside for now. How should the affairs of the Zongmen be handled?' (Zongmen, Buddhist sect) Ying replied: 'Mount Xumi is placed in the nostril.' (Xumi, mountain name) The master said: 'In that case, it's like watching the Shuihu from a cliff, adding to the sorrow in vain.' (Shuihu, waterside) Ying replied: 'Shensha glares with wide eyes.' (Shensha, deity name) The master said: 'What can be done when the path of the sacred and the mundane is not different, but there are many expedient means?' Ying replied: 'An iron snake cannot penetrate it.' The master said: 'What is there to say to such a person?' Ying replied: 'Only because one's own roots are shallow, do not blame the spring sun.' He drew another line and said: 'Let's put aside the affairs of the Zongmen for now. How about this matter?' The master then slapped him. Ying said: 'This Zhangzhou fellow, does he have nowhere to go?' The master said: 'With your understanding, when else should I strike if not now?' He struck him again. Ying said: 'The old monk brought it upon himself.' Ascending the hall to preach: The patriarch came from the West, especially to proclaim this matter, only wanting people to know that it exists. Like the jewel in the robe of a poor man, it is not obtained from others. The Buddhas of the three worlds are only those who play with the jewel; the Bodhisattvas of the ten grounds are only those who seek the jewel. You are all pitiful beggars, lost in a foreign land while carrying treasure. Clever people, upon hearing it mentioned, know where to land with a blink of an eye. If you take another step forward, you might as well return to the mountains with your staff. A long whistle, the mist is deep. Instructing the assembly: I want someone who does not understand Chan to be the national teacher. Ascending the hall to preach: If you retreat a thousand feet, I will sprout in the same place. If you present yourself face to face, I will hide myself in the open.

影。汝若春池拾礫。我便撒下明珠。直得。水灑不著。風吹不入。如個無孔鐵錘相似。且道。法昌還有為人處也無。良久曰。利刀割肉瘡猶合。惡語傷人恨不銷。上堂。春山青春水綠。一覺南柯夢初足。攜筇縱步出松門。是處桃英香馥郁。因思昔日靈云老。三十年來無處討。如今競愛摘楊花。紅香滿地無人掃。上堂。拈起拄杖曰。我若拈起。你便喚作先照後用。我若放下。你便喚作先用后照。我若擲下。你便喚作照用同時。忽然不拈不放。你向甚麼處卜度。直饒會得倜儻分明。若遇臨濟德山。便須腦門著地。且道伊有甚麼長處。良久曰。曾經大海休夸水。除卻須彌不是山。上堂。夜半烏雞誰捉去。石女無端遭指注。空王令下急搜求。唯心便作軍中主。雲門長驅。溈山隊伍。列五位槍旗。布三玄戈弩。藥山持刀。青原荷斧。石鞏彎弓。禾山打鼓。陣排雪嶺長蛇。兵屯黃檗飛虎。木馬帶毛烹。泥牛和角煮。賞三軍犒師旅。打葛藤分露布。截海飏塵。橫山簸土。擊玄關除徼路。多少平人受辛苦。無邊剎海競紛紛。三界聖凡無覓處。無覓處。還知否。昨夜云收天宇寬。依然帶月啼高樹。上堂。閑來祇么坐。拍手誰賡和。回頭忽見簸箕星。水墨觀音解推磨。拍手一下曰。還會么八十翁翁雖皓首看看不見老人容上堂法昌今日開爐。

行腳僧無一個。唯有十八高人。緘口圍爐打坐。不是規矩嚴難。免見諸人話墮。直饒口似秤錘。未免燈籠勘破。不知道絕功勛。妄自修因證果。喝曰。但能一念回光。定脫三乘羈鎖。黃龍南禪師至。上堂。拏雲攫浪數如麻。點著銅睛眼便花。除卻黃龍頭角外。自余渾是赤斑蛇。法昌小剎。路遠山遙。景物蕭疏。遊人罕到。敢謂黃龍禪師曲賜光臨不唯泉石生輝。亦乃人天欣悅。然雲行雨施。自古自今。其奈爐鞴之所鈍鐵尤多。良醫之門病者愈甚。瘥病需求靈藥。銷頑必藉金錘。法昌這裡有幾個垛根阿師。病者病在膏肓。頑者頑入骨髓。若非黃龍老漢到來。總是虛生浪死。拈拄杖曰。要會么。打面還他州土麥。唱歌須是帝鄉人。僧問。古鏡未磨時如何。師曰。卻須磨取。曰未審。如何下手。師曰。鏡在甚麼處。僧遂作一圓相。師便打曰。這漆桶。碌磚也不識。師與感首座歲夜吃湯次。座曰。昔日北禪分歲。曾烹露地白牛。和尚今夜分歲。有何施設。師曰。臘雪連山白。春風透戶寒。座曰。大眾吃個甚麼。師曰。莫嫌冷淡無滋味。一飽能消萬劫饑。座曰。未審。是甚麼人置辦。師曰。無慚愧漢。來處也不知。英勝二首座到山相訪。英曰。和尚尋常愛點檢諸方。今日因甚麼卻來古廟裡作活計。師曰。打草祇要蛇驚。英曰。莫涂

【現代漢語翻譯】現代漢語譯本行腳僧一個也沒有。只有十八位高僧，閉口不言，圍著火爐打坐。這並非規矩過於嚴苛，而是爲了避免諸位落入言語的陷阱。即使口舌如秤錘般精準，也難免被燈籠的光芒所照破。他們不知道斷絕功勛，只是徒勞地修因證果。黃龍南禪師呵斥道：『只要能一念迴光返照，必定能解脫聲聞乘、緣覺乘、菩薩乘這三乘的束縛。』黃龍南禪師來到，上堂說法：『撥開雲霧，掀起波浪，數量多如亂麻。一旦點亮銅睛，眼睛便會眼花繚亂。除了黃龍的頭角之外，其餘的都是赤斑蛇。』法昌寺這座小寺廟，路途遙遠，山勢險峻，景色蕭條冷落，很少有遊人到來。我敢說黃龍禪師的屈尊光臨，不僅使這裡的泉石增添了光彩，也使人天大眾感到欣喜。然而，雲行雨施，自古以來就是如此。無奈的是，在冶煉的爐子里，鈍鐵還是很多；在良醫的門前，病人反而越來越多。要治好疾病，必須尋求靈丹妙藥；要消除頑固，必須藉助金剛之錘。法昌這裡有幾個像土堆一樣頑固的阿師，他們的病已經深入膏肓，頑固已經滲入骨髓。如果不是黃龍老漢到來，他們終究是虛度一生，白白死去。黃龍禪師拿起拄杖說：『想要領會嗎？打在臉上的是他鄉的麥子，唱歌必須是帝鄉的人。』有僧人問：『古鏡未曾打磨時是怎樣的？』黃龍禪師說：『那就需要打磨。』僧人說：『不知道該如何下手。』黃龍禪師說：『鏡子在哪裡？』僧人於是畫了一個圓相。黃龍禪師便打了他一下，說：『你這個漆桶，連碌磚也不認識！』黃龍禪師與感首座在除夕夜一起吃湯圓，感首座說：『過去北禪寺在除夕分歲時，曾經烹煮露地白牛。和尚您今晚分歲，有什麼安排？』黃龍禪師說：『臘月的雪連線著山，一片潔白；春風吹進門戶，感到寒冷。』感首座說：『大眾吃些什麼呢？』黃龍禪師說：『不要嫌棄冷淡沒有滋味，吃飽了能消除萬劫的飢餓。』感首座說：『不知道是誰置辦的？』黃龍禪師說：『真是個不知慚愧的傢伙，連來處都不知道！』英首座和勝首座到山裡來拜訪黃龍禪師，英首座說：『和尚您平時喜歡點檢各方叢林，今天為什麼卻來到古廟裡做活計？』黃龍禪師說：『打草只要蛇驚就行了。』英首座說：『莫要涂糊。』

【English Translation】 English version Not a single traveling monk. Only eighteen eminent monks, keeping their mouths shut, sit in meditation around the stove. This isn't because the rules are too strict, but to avoid everyone falling into the trap of words. Even if the tongue is as precise as a weighing hammer, it's still inevitable that it will be exposed by the light of the lantern. They don't know how to cut off merit and achievement, but vainly cultivate causes and certify to results. Chan Master Huanglong Nan scolded: 'As long as one can turn the light inward in a single thought, one will surely be liberated from the bonds of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna).' Chan Master Huanglong Nan arrived and ascended the hall to give a Dharma talk: 'Parting the clouds and stirring up the waves, the number is like tangled hemp. Once the copper eyes are lit, the eyes will be dazzled. Apart from Huanglong's horns, the rest are all red-spotted snakes.' Fachang Temple, this small temple, is far away, the mountains are steep, the scenery is desolate, and few tourists come. I dare to say that Chan Master Huanglong's condescending visit not only adds luster to the springs and rocks here, but also makes the masses of humans and gods feel happy. However, clouds move and rain falls, it has been like this since ancient times. Unfortunately, in the smelting furnace, there is still a lot of blunt iron; in front of the good doctor's door, the patients are increasing. To cure the disease, one must seek miraculous medicine; to eliminate stubbornness, one must use the vajra hammer. Here in Fachang, there are several teachers as stubborn as earth mounds, their illness has penetrated deep into the vital organs, and their stubbornness has seeped into the bone marrow. If it weren't for the arrival of old man Huanglong, they would ultimately waste their lives and die in vain. Chan Master Huanglong picked up his staff and said: 'Want to understand? What hits the face is the wheat from another country, singing must be the people of the imperial hometown.' A monk asked: 'What is it like when the ancient mirror has not been polished?' Chan Master Huanglong said: 'Then it needs to be polished.' The monk said: 'I don't know how to start.' Chan Master Huanglong said: 'Where is the mirror?' The monk then drew a circle (mandala). Chan Master Huanglong then hit him and said: 'You lacquer bucket, you don't even recognize a brick!' Chan Master Huanglong and Chief Seat Gan were eating tangyuan (glutinous rice balls) together on New Year's Eve. Chief Seat Gan said: 'In the past, Beichan Temple used to cook exposed white cows when distributing the year on New Year's Eve. What arrangements do you have for distributing the year tonight, Abbot?' Chan Master Huanglong said: 'The snow in the twelfth lunar month connects the mountains, all white; the spring breeze blows into the door, feeling cold.' Chief Seat Gan said: 'What will the masses eat?' Chan Master Huanglong said: 'Don't dislike it for being bland and tasteless, eating your fill can eliminate the hunger of countless kalpas.' Chief Seat Gan said: 'I don't know who prepared it?' Chan Master Huanglong said: 'What a shameless fellow, not even knowing where it came from!' Chief Seat Ying and Chief Seat Sheng came to the mountain to visit Chan Master Huanglong. Chief Seat Ying said: 'Abbot, you usually like to inspect the monasteries in all directions, why are you now working in an ancient temple?' Chan Master Huanglong said: 'Scaring the snake is enough by just hitting the grass.' Chief Seat Ying said: 'Don't be perfunctory.'

糊人好。師曰。你又刺頭入膠盆。作甚麼。英曰。古人道。我見兩個泥牛斗入海。所以住此山。未審。和尚見個甚麼。師曰。你他時異日有把茆蓋頭人或問。你作么生祇對。英曰。山頭不如嶺尾。師曰。你且道。還當得住山事也無。英曰。使钁不及拖犁。師曰。還曾夢見古人么。英曰。和尚作么生。師展兩手。英曰。鰕跳不出鬥。師曰。休將三寸燭。擬比太陽輝。英曰。爭奈公案見在。師曰。亂統禪和如麻似粟。龍圖徐公禧。布衣時與師往來。為法喜之遊。師將化。前一日作偈遺之曰。今年七十七。出行須擇日。昨夜問龜哥。報道明朝吉。徐覽偈。聳然邀靈源清禪師同往。師方坐寢室。以院務誡知事曰。吾住此山二十三年。護惜常住每自蒞之。今行矣。汝輩著精彩。言畢舉拄杖曰。且道這個分付阿誰。徐與靈源皆屏息。遂擲杖。投床枕臂而化。

福州廣因擇要禪師

上堂。王臨寶位。胡漢同風。紐半破三。佛殿倒卓。藏身句即不問你。透出一字作么生道。拈拄杖曰。春風開竹戶。夜雨滴花心。上堂。古者道。祇恐為僧心不了。為僧心了總輸僧。且如何是諸上座了底心。良久曰。漁翁睡重春潭闊。白鳥不飛舟自橫。僧問。如何是祖師西來意。師曰。長安東。洛陽西。問如何是佛。師曰。福州橄欖兩頭尖。問

【現代漢語翻譯】現代漢語譯本：僧人英問道：『和尚好。』禪師說：『你又把刺頭伸進了膠盆裡，想做什麼？』英說：『古人說，『我看見兩頭泥牛相鬥，一起掉進了海里』，所以我住在這座山裡。不知和尚您看到了什麼？』禪師說：『你以後如果遇到有隱居的人問你，你打算怎麼回答？』英說：『山頭不如嶺尾。』禪師說：『你且說說看，你還能勝任住持這座山的事情嗎？』英說：『用鋤頭不如用犁。』禪師說：『你曾經夢見過古人嗎？』英說：『和尚您怎麼樣呢？』禪師張開雙手。英說：『蝦跳不出鬥。』禪師說：『不要用三寸燭光，去比擬太陽的光輝。』英說：『可是公案（gongan，禪宗用語，指含有禪宗機鋒的故事或問題）就在眼前。』禪師說：『胡亂參禪的和尚多如麻、像粟米一樣。』龍圖徐公禧（Xu Gongxi，人名），做平民時與禪師交往，作為求法的樂趣。禪師將要圓寂時，前一天作偈（jie，佛經中的一種詩歌形式）留給他，說：『今年七十七，出行須擇日。昨夜問龜哥（guige，指占卜的人或工具），報道明朝吉。』徐公禧看完偈語，驚訝地邀請靈源清禪師（Lingyuan Qing Chanshi，人名）一同前往。禪師正坐在寢室裡，用寺院事務告誡知事（zhishi，寺院中的執事人員）說：『我住在這座山二十三年，愛護常住（changzhu，寺院的財產）都是親自管理。現在要走了，你們要盡心盡力。』說完舉起拄杖（zhuzhang，僧人用的枴杖）說：『且說這個要交付給誰？』徐公禧和靈源清禪師都屏住呼吸。禪師於是扔掉拄杖，倒在床上枕著手臂圓寂了。

福州廣因擇要禪師（Fuzhou Guangyin Zeyao Chanshi，人名）

上堂說法，說：『君王登上寶座，胡人漢人風俗相同。紐半破三，佛殿倒立。藏身句暫且不問你，透出一字怎麼說？』拿起拄杖說：『春風吹開竹戶，夜雨滴落花心。』上堂說法，說：『古人說，只怕做和尚的心不明白，做和尚的心明白了也總輸給僧。那麼，各位的心是如何明白的呢？』停頓片刻說：『漁翁睡得正熟，春天的水潭多麼寬闊，白鳥不飛，小船兒也任它橫著。』有僧人問：『什麼是祖師西來意（zushixilaiyi，禪宗用語，指禪宗的根本宗旨）？』禪師說：『長安（Changan，古都名）在東，洛陽（Luoyang，古都名）在西。』問：『什麼是佛？』禪師說：『福州（Fuzhou，地名）橄欖兩頭尖。』問

【English Translation】 English version: The monk Ying asked: 'Venerable Master, greetings.' The Zen master said: 'You're sticking your thorny head into a glue pot again. What are you trying to do?' Ying said: 'The ancients said, 'I saw two mud oxen fighting and falling into the sea together,' so I live on this mountain. I wonder, what did you see, Venerable Master?' The Zen master said: 'If in the future someone living in seclusion asks you, how will you answer?' Ying said: 'The mountain top is not as good as the ridge end.' The Zen master said: 'Tell me, can you still handle the affairs of being the abbot of this mountain?' Ying said: 'Using a hoe is not as good as dragging a plow.' The Zen master said: 'Have you ever dreamed of the ancients?' Ying said: 'What about you, Venerable Master?' The Zen master opened both hands. Ying said: 'A shrimp cannot jump out of a bucket.' The Zen master said: 'Do not use a three-inch candle to compare with the brilliance of the sun.' Ying said: 'But the gongan (koan, a paradoxical anecdote or riddle, used in Zen Buddhism to demonstrate the inadequacy of logical reasoning) is right in front of us.' The Zen master said: 'Monks who practice Zen haphazardly are as numerous as hemp and millet.' Xu Gongxi (a person's name), the Longtu scholar, associated with the Zen master when he was a commoner, as a pleasure of seeking the Dharma. When the Zen master was about to pass away, he wrote a verse for him the day before, saying: 'This year is seventy-seven, choosing a day for departure is necessary. Last night I asked Turtle Brother (guige, referring to a diviner or divination tool), he reported that tomorrow is auspicious.' After reading the verse, Xu Gongxi was surprised and invited Zen Master Lingyuan Qing (a person's name) to go with him. The Zen master was sitting in his room, admonishing the steward (zhishi, a monastic officer) with monastery affairs, saying: 'I have lived on this mountain for twenty-three years, and I have personally managed the protection of the permanent assets (changzhu, monastery property). Now I am leaving, you must do your best.' After speaking, he raised his staff (zhuzhang, a staff used by monks) and said: 'Tell me, to whom should this be entrusted?' Xu Gongxi and Zen Master Lingyuan Qing both held their breath. The Zen master then threw away his staff, lay down on the bed, pillowed his arm, and passed away.

Zen Master Zeyao of Guangyin Temple in Fuzhou (a person's name)

Ascending the hall to preach, he said: 'The king ascends the throne, the customs of the Hu and Han people are the same. The button is half broken, the Buddha hall is upside down. I won't ask you about the hiding-the-body phrase for now, how do you say the phrase that breaks through?' He picked up his staff and said: 'The spring breeze opens the bamboo door, the night rain drips on the heart of the flower.' Ascending the hall to preach, he said: 'The ancients said, 'I only fear that the mind of being a monk is not clear, if the mind of being a monk is clear, it is still lost to the monk.' So, how is the mind of all of you clear?' He paused for a moment and said: 'The fisherman sleeps soundly, the spring pool is so wide, the white birds do not fly, and the boat is allowed to lie across.' A monk asked: 'What is the meaning of the Patriarch's coming from the West (zushixilaiyi, a Zen term referring to the fundamental principle of Zen Buddhism)?' The Zen master said: 'Changan (an ancient capital) is in the east, Luoyang (an ancient capital) is in the west.' Asked: 'What is Buddha?' The Zen master said: 'Fuzhou (a place name) olives are pointed at both ends.' Asked

佛未出世時如何。師曰。隈巖傍壑。曰出世后如何。師曰。前山後山。

開先暹禪師法嗣

南康軍云居山了元佛印禪師

饒州浮樑林氏子。誕生之時祥光上燭。鬚髮爪齒宛然具體。風骨爽㧞。孩孺異常。發言成章。語合經史。閭里先生。稱曰神童。年將頂角。博覽典墳。卷不再舒。洞明今古。才思俊邁。風韻飄然。志慕空宗。投師出家。試經圓具。感悟夙習。即遍參尋。投機于開先法席。出為宗匠。九坐道場。四眾傾向。名動朝野。神宗賜高麗磨衲。金缽。以旌師德。僧問。如何是佛。師曰。木頭雕不就。曰恁么則。皆是虛妄也。師曰。梵音深遠。令人樂聞。問如何是諸佛說不到底法。師曰。蟻子解尋腥處走。蒼蠅偏向臭邊飛。曰學人未曉。請師再指。師曰。九萬里鵬從海出。一千年鶴遠天歸。問達磨面壁意旨如何。師曰。閉口深藏舌。曰學人未曉。師曰。一言已出。駟馬難追。問大修行人還入地獄也無。師曰。在里許。曰大作業人。還上天堂也無。師曰。鰕跳不出鬥。曰恁么則。鑊湯爐炭吹教滅。劍樹刀山喝使摧。師曰。自作自受。乃曰。適來禪客出衆禮拜。各以無量珍寶佈施大眾。又于面門上放大光明。照耀乾坤。令諸人普得相見。於此明得。可謂十方諸佛各坐其前。常為勞生演說大法。豈假

【現代漢語翻譯】現代漢語譯本佛未出世時如何？（禪師）說：『隈巖傍壑』（隱蔽在山巖和山谷之間）。（學僧）問：『出世后如何？』（禪師）說：『前山後山』（顯露於世間）。

開先暹禪師法嗣

南康軍云居山了元佛印禪師

饒州浮樑林氏之子。出生之時，祥光上照，鬚髮爪齒宛然具備，風骨爽朗挺拔，與一般孩童不同。發言成章，所說符合經史。鄉里的先生，稱他為神童。將成年時，博覽群書，看過一遍就能記住，通曉古今。才思敏捷，風度飄逸，立志于佛法，投師出家。通過考試，正式成為僧人。感悟到前世的修行，於是四處參訪名師。在開先禪師處得到啓發。後來成為一代宗師，多次主持道場，四方信眾都來歸附，名聲傳遍朝野。神宗皇帝賜予高麗磨衲（高麗僧人的僧衣）和金缽，來表彰禪師的德行。有僧人問：『什麼是佛？』（禪師）說：『木頭雕不就』（無法用言語或形象來完全表達）。（僧人）問：『這樣說來，一切都是虛妄的嗎？』（禪師）說：『梵音深遠，令人樂聞』（真理雖然難以言表，但能使人受益）。問：『什麼是諸佛說不到底的法？』（禪師）說：『螞蟻懂得尋找腥味的地方走，蒼蠅總是飛向臭的地方』（眾生皆有趨利避害的本能，佛法也應順應這種本能來引導）。（僧人）問：『學人還不明白，請禪師再次指點。』（禪師）說：『九萬里的鵬鳥從海中騰飛，一千年的仙鶴從遠方歸來』（佛法廣大無邊，修行者應有遠大的志向）。問：『達磨面壁的意旨是什麼？』（禪師）說：『閉口深藏舌』（不可言說）。（僧人）問：『學人還不明白。』（禪師）說：『一言既出，駟馬難追』（要謹言慎行）。問：『大修行人還會下地獄嗎？』（禪師）說：『在里許』（地獄亦是度化眾生之處）。（僧人）問：『大作業人，還會上天堂嗎？』（禪師）說：『蝦跳不出斗』（業力深重者難以解脫）。（僧人）問：『這樣說來，可以把鑊湯爐炭吹滅，把劍樹刀山喝令摧毀嗎？』（禪師）說：『自作自受』（因果報應，絲毫不爽）。於是（禪師）說：『剛才有禪客出衆禮拜，各自以無量珍寶佈施大眾，又在面門上放出大光明，照耀乾坤，令諸人普遍得見。於此明白，可謂十方諸佛各坐其前，常為勞生演說大法，豈是虛假的？』

【English Translation】 English version What was it like before the Buddha appeared in the world? The Master said, 'Hidden among cliffs and valleys.' (The monk) asked, 'What is it like after his appearance?' The Master said, 'The mountains in front, the mountains behind' (manifest in the world).

Successor of Chan Master Kaixian Qian

Chan Master Foyin Liaoyuan of Yunju Mountain in Nankang Army

He was a son of the Lin family of Fuliang, Raozhou. At the time of his birth, auspicious light shone upwards. His beard, hair, nails, and teeth were all perfectly formed. His demeanor was bright and outstanding, unlike ordinary children. His speech formed chapters, and his words aligned with the classics and histories. The local teachers called him a child prodigy. As he approached adulthood, he extensively read the classics and histories, remembering them after only one reading, and understanding both the past and present. His talent and thoughts were outstanding, and his demeanor was elegant and unrestrained. Aspiring to the emptiness of Buddhism, he became a monk under a teacher. After passing the ordination examination, he realized his past life's practice and sought out teachers everywhere. He found inspiration at the seat of Chan Master Kaixian. Later, he became a master of his generation, presiding over the monastery many times, with followers coming from all directions. His name spread throughout the court and the countryside. Emperor Shenzong bestowed upon him a Goryeo monk's robe and a golden bowl to commend the Master's virtue. A monk asked, 'What is Buddha?' The Master said, 'Cannot be carved from wood' (cannot be fully expressed in words or images). (The monk) asked, 'In that case, is everything illusory?' The Master said, 'The sound of Brahma is profound and pleasing to the ear' (although the truth is difficult to express, it can benefit people). Asked, 'What is the Dharma that all Buddhas cannot fully express?' The Master said, 'Ants know to seek out the place where it smells of fish, and flies always fly to the place where it stinks' (all beings have an instinct to seek profit and avoid harm, and the Dharma should also follow this instinct to guide them). (The monk) asked, 'This student does not understand, please Master point it out again.' The Master said, 'The Peng bird of ninety thousand miles soars from the sea, and the crane of a thousand years returns from afar' (the Dharma is vast and boundless, and practitioners should have great aspirations). Asked, 'What is the meaning of Bodhidharma facing the wall?' The Master said, 'Close your mouth and hide your tongue' (unspeakable). (The monk) asked, 'This student does not understand.' The Master said, 'Once a word is spoken, it is hard to chase after with a team of horses' (be careful in your words and actions). Asked, 'Will a great practitioner still go to hell?' The Master said, 'Inside there' (hell is also a place to transform sentient beings). (The monk) asked, 'Will a great karma-maker still go to heaven?' The Master said, 'A shrimp cannot jump out of a bucket' (those with heavy karma are difficult to liberate). (The monk) asked, 'In that case, can we blow out the cauldron of boiling water and the charcoal furnace, and shout to destroy the sword tree and knife mountain?' The Master said, 'You reap what you sow' (cause and effect, without the slightest error). Then (the Master) said, 'Just now, a Chan guest came out to prostrate, each offering immeasurable treasures to the masses, and also released great light from their faces, illuminating the universe, allowing all people to see it universally. Understanding this, it can be said that all the Buddhas of the ten directions are sitting in front of them, constantly expounding the great Dharma for the toiling beings, how can it be false?'

山僧重重注破。如或未然。不免橫身徇物。乃橫按拄杖曰。萬般草木根苗異。一得春風便放花。上堂。寒。寒風撼。竹聲干。水凍魚行澀。林疏鳥宿難。早是嚴霜威重。那堪行客衣單。休思紫陌山千朵。且擁紅爐火一攢。放下茱萸空中竹橛。倒卻迦葉門前剎竿。直下更云不會。算來也太無端。參。師一日與學徒入室次。適東坡居士到面前。師曰。此間無坐榻。居士來此作甚麼。士曰。暫借佛印四大為坐榻。師曰。山僧有一問。居士若道得。即請坐。道不得。即輸腰下玉帶子。士欣然曰。便請。師曰。居士適來道。暫借山僧四大為坐榻。祇如山僧。四大本空。五陰非有。居士向甚麼處坐。士不能答。遂留玉帶。師卻贈以雲山衲衣。士乃作偈曰。百千燈作一燈光。儘是恒沙妙法王。是故東坡不敢惜。借君四大作禪床。病骨難堪玉帶圍。鈍根乃落箭鋒機。會當乞食歌姬院。奪得雲山舊衲衣。此帶閱人如傳舍。流傳到我亦悠哉。錦袍錯落猶相稱。乞與佯狂老萬回。

東京智海本逸正覺禪師

僧問。古鏡未磨時如何。師曰。青青河畔草。曰磨后如何。師曰。鬱鬱園中柳。曰磨與未磨。是同是別。師曰。同別且置。還我鏡來。僧擬議。師便喝。上堂。開口是。合口是。眼下無妨更著鼻。開口錯。合口錯。眼與鼻孔都拈

【現代漢語翻譯】現代漢語譯本：山僧我徹底地揭示（佛法的真諦）。如果還是不明白，我不惜以身示範，順應萬物的規律。於是橫著拄著枴杖說：『各種草木的根苗各不相同，一旦得到春風的吹拂，便競相開放。』上堂說法：『寒冷啊，寒風搖撼，竹子的聲音也變得乾澀。水凍結了，魚兒遊動艱難；樹林稀疏了，鳥兒難以找到棲息的地方。早已是嚴霜的威力很重，更何況是行路人衣衫單薄。不要再思念京城郊外遍山盛開的鮮花，還是圍著這紅紅的火爐取暖吧。』放下象徵多餘的茱萸，砍斷空中懸掛的竹竿，推倒迦葉門前的剎竿。如果還說不會，那也太沒道理了。參禪。禪師有一天和學徒在室內，適逢東坡居士來到面前。禪師說：『這裡沒有坐榻，居士來這裡做什麼？』居士說：『暫且借用佛印的四大（地、水、火、風，構成身體的四種元素）作為坐榻。』禪師說：『山僧我有一個問題，居士如果能答得上來，就請坐；答不上來，就輸掉你腰下的玉帶子。』東坡居士高興地說：『請問吧。』禪師說：『居士剛才說，暫且借用山僧的四大作為坐榻。但是山僧的四大本性是空的，五陰（色、受、想、行、識，構成人的五種要素）也是虛幻的，居士要坐在哪裡呢？』東坡居士不能回答，於是留下玉帶。禪師卻贈送給他雲山衲衣。東坡居士於是作偈說：『千百盞燈的光芒匯聚成一盞燈的光芒，全部都是像恒河沙一樣多的妙法之王。因此東坡我不敢吝惜，借用您的四大作為禪床。病弱的身體難以承受玉帶的束縛，遲鈍的根器終於落入了利箭的鋒芒。我將要到妓院乞討食物，奪回雲山那件舊衲衣。這玉帶閱人無數，像驛站一樣傳遞，流傳到我這裡也悠然自在。華麗的錦袍錯落有致，還算相稱，乞求把它送給佯狂的老萬回吧。』東京智海本逸正覺禪師有僧人問：『古鏡未磨的時候怎麼樣？』禪師說：『青青的河畔草。』僧人問：『磨了以後怎麼樣？』禪師說：『鬱鬱的園中柳。』僧人問：『磨與未磨，是相同還是不同？』禪師說：『相同不同暫且放下，還我鏡子來。』僧人猶豫不決，禪師便喝斥。上堂說法：『開口是對，閉口也是對，眼前不妨再安個鼻子。開口是錯，閉口也是錯，眼睛和鼻孔都拿掉。』

【English Translation】 English version: I, a humble monk, have thoroughly broken through (the truth of the Dharma). If you still don't understand, I will not hesitate to demonstrate with my own body, following the laws of all things. So, leaning on my staff, I say: 'The roots and seedlings of all kinds of plants and trees are different, but once they receive the spring breeze, they bloom in profusion.' Ascending the hall to preach: 'Cold, the cold wind shakes, the sound of bamboo becomes dry. The water freezes, making it difficult for fish to swim; the forest is sparse, making it difficult for birds to find a place to roost. It is already the heavy power of severe frost, let alone the thin clothes of travelers. Stop thinking about the thousands of flowers blooming on the mountains outside the capital, and huddle around this red stove for warmth.' Put down the cornel, symbolizing excess, cut off the bamboo pole hanging in the air, and knock down the flagpole in front of Kashyapa's (one of the principal disciples of Gautama Buddha) gate. If you still say you don't understand, it's too unreasonable. Chan practice. One day, the Zen master was with his disciples in the room when Layman Dongpo (Su Shi, a famous poet and statesman of the Song Dynasty) arrived. The Zen master said, 'There is no seat here, what are you doing here, Layman?' The Layman said, 'I will temporarily borrow the Four Great Elements (earth, water, fire, and wind, the four elements that make up the body) of Foyin (a Chan master and friend of Su Shi) as a seat.' The Zen master said, 'I, a humble monk, have a question. If you can answer it, Layman, please sit down; if you can't answer it, you will lose the jade belt around your waist.' Dongpo Layman happily said, 'Please ask.' The Zen master said, 'Layman, you just said that you would temporarily borrow the Four Great Elements of this monk as a seat. But the Four Great Elements of this monk are inherently empty, and the Five Skandhas (form, feeling, perception, volition, and consciousness, the five aggregates that constitute a person) are also illusory. Where are you going to sit?' Dongpo Layman could not answer, so he left the jade belt. The Zen master gave him a Yunshan (Cloud Mountain) kasaya (a Buddhist monastic robe) in return. Dongpo Layman then composed a verse: 'Thousands of lamps make one lamp's light, all are like the kings of wonderful Dharma as numerous as the sands of the Ganges. Therefore, Dongpo dares not be stingy, borrowing your Four Great Elements as a meditation bed. A sick body can hardly bear the jade belt, and a dull root finally falls into the sharp edge of an arrow. I will go begging for food in the brothel, and take back the old kasaya of Yunshan. This belt has seen countless people, passing like a post station, and it is leisurely to pass to me. The gorgeous brocade robe is still well-matched, I beg to give it to the mad old Wan Hui.' Zen Master Benyi Zhengjue of Zhihai Temple in Tokyo A monk asked, 'What is it like when the ancient mirror is not polished?' The Zen master said, 'Green grass by the riverbank.' The monk asked, 'What is it like after it is polished?' The Zen master said, 'Lush willows in the garden.' The monk asked, 'Is polishing and not polishing the same or different?' The Zen master said, 'Let's put aside the same and different for now, give me back my mirror.' The monk hesitated, and the Zen master shouted. Ascending the hall to preach: 'Opening your mouth is right, closing your mouth is also right, it doesn't hurt to put another nose under your eyes. Opening your mouth is wrong, closing your mouth is also wrong, take away both the eyes and the nostrils.'

卻。佛也打。祖也打。真人面前不說假。佛也安。祖也安。衲僧肚皮似海寬。此乃一出一入。半合半開。是山僧尋常用底。敢問諸禪德。剎竿因甚麼頭指天。力士何故揎起拳。良久曰。參。上堂。拈拄杖曰。這拄杖。在天也與日月並明。在地也與山河同固。在王侯也以代蒲鞭。在百姓也防身御惡。在衲僧也晝橫肩上。渡水穿云。夜宿旅亭。撐門拄戶。且道在山僧手裡用作何為。要會么。有時放步東湖上。與僧遙指遠山青。擊禪床下座。上堂。憶得老僧。年七歲時。于村校書處。得一法門。超情離見。絕妙絕玄。爰自染神。逾六十載。今日輒出。普告大眾。若欲傳持。宜當諦聽。遂曰。寒原耕種罷。牽犢負薪歸。此夜一爐火。渾家身上衣。諸禪德逢人不得錯舉。上堂。古者道。接物利生絕妙。外甥終是不肖。他家自有兒孫。將來應用恰好。諸禪德還會么。菜園墻倒晴方筑。房店籬穿雨過修。院宇漏時隨分整。兒孫大小盡風流。上堂。舉暹和尚道。寒寒。地爐火暖。閑坐蒲團。說迦葉不是。談達磨無端此也彼也。必然一般。師召大眾曰。迦葉甚處不是。達磨那裡無端。若檢點得出。彼之二老一場懡㦬。若點檢不出。三十年後莫道不被人瞞好。上堂。我有這一著。人人口裡嚼。嚼得破者速須吐卻。嚼不破者。翻成毒藥。乃召

【現代漢語翻譯】卻說，佛也要打，祖師也要打，在真人面前不說假話。佛也可以安立，祖師也可以安立，有道之人的心胸寬廣如大海。這乃是一出一入，半合半開的道理，是老衲我尋常所用的。敢問各位禪德（有禪定智慧的人）。剎竿（寺廟的旗桿）為什麼頂端要指向天空？力士（大力士）為何要擼起袖子？（停頓良久）參！（去參悟吧！）上堂說法，拿起拄杖說：『這根拄杖，在天上與日月一同光明，在地上與山河一樣穩固。在王侯那裡，它可以代替刑杖，在百姓那裡，它可以用來防身避惡。在雲遊僧人那裡，白天扛在肩上，渡水穿云，夜晚住在旅店，用來支撐門戶。那麼，在老衲我手裡，它又有什麼用處呢？想知道嗎？有時我會拄著它漫步東湖之上，與僧人遙指遠處的青山。』說完，敲擊禪床，走下座位。再次上堂說法，回憶起老衲我七歲的時候，在村裡的學堂里，得到一個法門，超越情感和見解，絕妙而又玄奧。我用它來陶冶心神，已經超過六十年了。今天拿出來，普遍告知大家。如果想要傳承保持，就應該仔細聽好。於是說：『寒冷的田野里耕種完畢，牽著小牛，揹著柴火回家。夜晚，一家人圍著火爐，身上穿著禦寒的衣服。』各位禪德，遇到人不要錯誤地引用啊！再次上堂說法，古人說：『接引眾生，利益眾生，這是絕妙的方法。』但是外甥終究是不像舅舅，他們家自有子孫，將來應用起來恰好。各位禪德，明白了嗎？菜園的墻倒了，趁著晴天趕緊修補；房屋的籬笆破了，下雨過後趕緊修理。院子漏雨了，就隨緣分修補一下。兒孫們無論大小，都任其自由發展。再次上堂說法，舉出暹（Xiān）和尚的話說：『真冷啊，地爐里的火很暖和，悠閒地坐在蒲團上，說迦葉（Kāśyapa，佛教中的一位重要弟子）不對，談論達摩（Bodhidharma，禪宗初祖）無端生事，這個也對，那個也對，必然是一樣的。』老衲我召集大家說：『迦葉哪裡不對？達摩哪裡無端？如果你們能檢查出來，那兩位老人家就白白地困惑了一場。如果檢查不出來，三十年後不要說沒有人告誡過你們！』再次上堂說法，我有一個東西，人人口裡都在嚼。嚼得破的，趕緊吐出來；嚼不破的，反而會變成毒藥。』於是召集大眾。

【English Translation】 However, the Buddha should be struck, and the Patriarch should be struck. Do not speak falsely before a true person. The Buddha can also be established, and the Patriarch can also be established. A monk's belly is as wide as the sea. This is the principle of one out and one in, half closed and half open, which I, this old monk, usually use. May I ask you, Zen masters (those with Zen wisdom), why does the top of the temple flagpole (chà gān) point to the sky? Why does the strongman (lì shì) roll up his sleeves? (Pause for a long time) Meditate! (Go and contemplate!) Ascending the hall to preach, he picked up his staff and said: 'This staff, in the sky, is as bright as the sun and moon; on the earth, it is as solid as mountains and rivers. In the hands of kings and nobles, it can replace the whip of punishment; in the hands of the common people, it can be used to defend against evil. In the hands of wandering monks, it is carried on the shoulder during the day, crossing rivers and passing through clouds; at night, it is used to prop up doors in hostels. So, in my hands, what is its use? Do you want to know? Sometimes I lean on it and stroll on the East Lake, pointing to the distant green mountains with the monks.' After speaking, he struck the Zen platform and stepped down from his seat. Ascending the hall to preach again, he recalled that when I, this old monk, was seven years old, I obtained a Dharma gate in the village school, transcending emotions and views, wonderfully profound. I have used it to cultivate my mind for over sixty years. Today, I bring it out to inform everyone. If you want to inherit and maintain it, you should listen carefully. So he said: 'After plowing in the cold fields, lead the calf and carry firewood home. At night, the whole family gathers around the stove, wearing clothes to keep warm.' Zen masters, do not quote this incorrectly when you meet people! Ascending the hall to preach again, the ancients said: 'Guiding sentient beings and benefiting sentient beings is a wonderful method.' But the nephew is ultimately unlike the uncle; their family has its own descendants, which will be just right for future use. Zen masters, do you understand? When the wall of the vegetable garden collapses, repair it quickly while the weather is clear; when the fence of the house is broken, repair it quickly after the rain. When the courtyard leaks, repair it as much as you can according to your means. Let the children and grandchildren, whether big or small, develop freely. Ascending the hall to preach again, he quoted the words of Monk Xian (Xiān): 'It's so cold, the fire in the ground stove is warm, sitting leisurely on the futon, saying that Kāśyapa (Kāśyapa, an important disciple in Buddhism) is wrong, talking about Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism) causing trouble for no reason, this is right, that is right, it must be the same.' I, this old monk, summoned everyone and said: 'Where is Kāśyapa wrong? Where is Bodhidharma causing trouble for no reason? If you can find it out, those two old men will be confused in vain. If you can't find it out, don't say that no one warned you after thirty years!' Ascending the hall to preach again, 'I have something that everyone is chewing on. Those who can chew it through, spit it out quickly; those who can't chew it through, it will turn into poison.' Then he summoned the assembly.

諸禪德。作甚麼滋味。試請道看。良久曰。醫王不是無方義。千里蘇香象不回。道士問。如何是道。師曰。龍吟金鼎。虎嘯丹田。曰如何是道中人。師曰。吐故納新。曰道與道中人相去多少。師曰。骨鶴顛崖上。沖天昧米民。

越州天章元楚寶月禪師

僧問。如何是佛法大意。師曰。一年三百六十日。曰便恁么會時如何。師曰。迢迢十萬不是遠。上堂。鼓聲錯落。山色崔嵬。本既不有。甚處得來。良久曰。高著眼。

欽山勤禪師法嗣

鼎州梁山圓應禪師

僧問。如何是超佛越祖之談。師曰。吃粥吃飯。

南嶽下十一世

云居舜禪師法嗣

金陵蔣山法泉佛慧禪師

隨州時氏子。僧問。古人說不到處。請師說。師曰。夫子入太廟。曰學人未曉。師曰。春暖柳條青。問如何是急切一句。師曰。火燒眉毛。問祖師面壁。意旨如何。師曰。撐天拄地。曰便恁么去時如何。師曰。落七落八。問二祖立雪齊腰。意旨如何。師曰。三年逢一閏。曰為甚麼付法傳衣。師曰。村酒足人酤。問蓮華未出水時如何。師曰。西瞿耶尼。曰出水后如何。師曰。泗州大聖。問如何是祖師西來意。師曰。髮長僧貌醜。曰未審意旨如何。師曰。閉戶怕天寒。問南禪結夏。為甚麼卻在蔣山解。師曰

【現代漢語翻譯】現代漢語譯本諸位禪德，你們在體驗什麼滋味？試著說說看。 (停頓片刻后說) 醫王（比喻佛）並非沒有對癥的藥方，即使是千里之外的香象（比喻有根器的人）也不會迷途而不知返。有道士問道：『什麼是道？』禪師說：『龍在金鼎中吟唱，虎在丹田中咆哮。』道士問：『什麼是得道之人？』禪師說：『吐出舊的，吸入新的。』道士問：『道與得道之人相差多少？』禪師說：『骨瘦如鶴立於陡峭的山崖上，卻像不識米的愚民一樣。』

越州天章元楚寶月禪師

有僧人問道：『什麼是佛法的大意？』禪師說：『一年三百六十日。』僧人問：『如果這樣理解可以嗎？』禪師說：『迢迢十萬（比喻路途遙遠）不是遠。』 (禪師)上堂說法，說：『鼓聲錯落，山色崔嵬。』本來就沒有什麼，從哪裡得來？ (停頓片刻后說) 要看得高遠。』

欽山勤禪師法嗣

鼎州梁山圓應禪師

有僧人問道：『什麼是超越佛祖的談論？』禪師說：『吃粥吃飯。』

南嶽下十一世

云居舜禪師法嗣

金陵蔣山法泉佛慧禪師

（禪師是）隨州時氏之子。有僧人問道：『古人說不到的地方，請禪師說說。』禪師說：『夫子（孔子）進入太廟（比喻有所顧忌）。』僧人說：『弟子不明白。』禪師說：『春暖柳條青。』問：『什麼是急切的一句（開示）？』禪師說：『火燒眉毛。』問：『祖師（達摩）面壁（九年），意旨如何？』禪師說：『撐天拄地。』問：『如果就這樣去做可以嗎？』禪師說：『落七落八（比喻不著邊際）。』問：『二祖（慧可）立雪齊腰，意旨如何？』禪師說：『三年逢一閏（比喻難得）。』問：『為什麼（達摩）要付法傳衣？』禪師說：『村裡的酒足夠人們買醉。』問：『蓮花未出水時如何？』禪師說：『西瞿耶尼（西方極樂世界）。』問：『出水后如何？』禪師說：『泗州大聖（僧伽大聖）。』問：『如何是祖師西來意？』禪師說：『髮長僧貌醜。』問：『弟子不明白其中的意思。』禪師說：『閉戶怕天寒。』問：『南禪（指南昌佑民寺）結夏安居，為什麼卻在蔣山（南京蔣山寺）解夏？』禪師說：

【English Translation】 English version Venerable Zen practitioners, what flavor are you experiencing? Try to speak of it. (After a long pause, he said) The Medicine King (referring to the Buddha) is not without effective remedies; even the fragrant elephant (referring to those with potential) from a thousand miles away will not lose its way and fail to return. A Taoist asked: 'What is the Tao?' The Zen master said: 'The dragon roars in the golden cauldron, the tiger howls in the cinnabar field.' The Taoist asked: 'What is a person of the Tao?' The Zen master said: 'Exhaling the old, inhaling the new.' The Taoist asked: 'How far apart are the Tao and a person of the Tao?' The Zen master said: 'A crane with bones stands on a steep cliff, yet is like a foolish person who does not recognize rice.'

Zen Master Bao Yue of Tianzhang Yuanchu in Yuezhou

A monk asked: 'What is the great meaning of the Buddha-dharma?' The Zen master said: 'Three hundred and sixty days in a year.' The monk asked: 'If I understand it this way, is it correct?' The Zen master said: 'Ten thousand leagues (a metaphor for a long distance) is not far.' (The Zen master) ascended the Dharma hall and said: 'The sound of drums is scattered, the mountain colors are majestic.' Since there is fundamentally nothing, from where does it come? (After a long pause, he said) 'Keep your eyes high.'

Lineage of Zen Master Qinshan Qin

Zen Master Yuanying of Liangshan in Dingzhou

A monk asked: 'What is talk that transcends Buddhas and ancestors?' The Zen master said: 'Eating congee and eating rice.'

Eleventh Generation from Nanyue

Lineage of Zen Master Yunju Shun

Zen Master Fahui of Jiangshan Fachuan in Jinling

(The Zen master was) a son of the Shi family in Suizhou. A monk asked: 'Where the ancients could not speak, please speak, Master.' The Zen master said: 'Confucius enters the Great Temple (a metaphor for being cautious).' The monk said: 'This disciple does not understand.' The Zen master said: 'In the warmth of spring, the willow branches are green.' Asked: 'What is an urgent phrase (instruction)?' The Zen master said: 'Fire burns the eyebrows.' Asked: 'What was the intention of the Patriarch (Bodhidharma) facing the wall (for nine years)?' The Zen master said: 'Supporting the sky and propping up the earth.' Asked: 'If one goes about it this way, is it correct?' The Zen master said: 'Falling seven, falling eight (a metaphor for being off the mark).' Asked: 'What was the intention of the Second Patriarch (Huike) standing in snow up to his waist?' The Zen master said: 'Once every three years there is an intercalary month (a metaphor for rarity).' Asked: 'Why did (Bodhidharma) transmit the Dharma and the robe?' The Zen master said: 'The village wine is enough for people to get drunk.' Asked: 'What is it like when the lotus flower has not yet emerged from the water?' The Zen master said: 'Western Godaniya (Western Paradise).' Asked: 'What is it like after it emerges from the water?' The Zen master said: 'The Great Sage of Sizhou (Sangha Da Sheng).' Asked: 'What is the meaning of the Patriarch's coming from the West?' The Zen master said: 'Long hair, ugly monk appearance.' Asked: 'This disciple does not understand the meaning.' The Zen master said: 'Closing the door, fearing the cold.' Asked: 'N禪 (N禪, refers to Nanchang Youmin Temple) observes the summer retreat, why is it dissolved at Jiangshan (Nanjing Jiangshan Temple)?' The Zen master said:

。眾流逢海盡。曰恁么則。事同一家。師曰。夢裡到家鄉。上堂。來不來。去不去。腳下須彌山。腦後擎天柱。大藏不能宣。佛眼不能覷。諸禪德。漸老逢春解惜春。昨夜飛花落無數。上堂。畫一圓相以手拓起曰。諸仁者還見么。團團離海嶠。漸漸出雲衢。諸人若也未見。莫道南明長老措大相。卻于寶華王座上。念中秋月詩。若也見得。此夜一輪滿。清光何處無。上堂。要去不得去。要住不得住。打破大散關。脫卻娘生褲。諸仁者。若到臘月三十日。且道。用個甚麼。良久曰。柳絮隨風。自西自東。上堂。古人恁么。南禪不恁么。古人不恁么。南禪卻恁么。大眾還委悉么。王婆衫子短。李四帽檐長。聖節上堂。拈拄杖擊法座一下曰。以此功德。祝延聖壽。便下座。上堂。時人慾識南禪路。門前有個長松樹。腳下分明不較多。無奈行人恁么去。莫恁去。急回顧。樓臺煙鎖鐘鳴處。師因雪下上堂。召大眾曰。還有過得此色者么。良久曰。文殊笑普賢嗔。眼裡無筋一世貧。相逢盡道休官去。林下何曾見一人。上堂快人一言。快馬一鞭。若更眼睛定動。未免紙裹麻纏。腳下是地。頭上是天。不信但看八九月。紛紛黃葉滿山川。師晚奉詔住大相國智海禪寺。問眾曰。赴智海留蔣山。去就孰是。眾皆無對。師索筆書偈曰。非佛非心

【現代漢語翻譯】現代漢語譯本眾多的河流匯入大海。（僧人）問：『如果這樣，那麼所有的事情豈不都一樣了嗎？』（南禪）禪師說：『如同在夢中回到家鄉。』（南禪禪師）上堂說法：『來也不來，去也不去，腳下是須彌山（Sumeru，佛教宇宙觀中的聖山），腦後頂著擎天柱。』『大藏經（Tripitaka，佛教經典總稱）也無法完全宣說，佛眼也無法完全看透。各位禪德，漸漸老去才懂得珍惜春天，昨夜飛花飄落無數。』（南禪禪師）上堂說法，畫了一個圓相，用手托起，說：『各位仁者，看見了嗎？圓圓的離開海邊，漸漸地出現在雲端。』『各位如果還沒看見，不要說南明長老（指禪師自己）像個窮酸的讀書人，卻在寶華王座上，念著中秋的月亮詩。如果已經看見了，那麼今夜一輪滿月，清光無處不在。』（南禪禪師）上堂說法：『要離開卻不能離開，要留下卻不能留下，打破大散關（Dasan Pass，地名），脫掉娘生褲。』『各位仁者，如果到了臘月三十（除夕），你們說，用什麼來應對呢？』（南禪禪師）停頓了很久，說：『柳絮隨風飄揚，向西向東。』（南禪禪師）上堂說法：『古人是那樣做的，南禪不是那樣做的。古人不是那樣做的，南禪卻是那樣做的。』『各位明白了嗎？王婆的衫子短，李四的帽檐長。』（南禪禪師）在聖節（皇帝的生日）上堂說法，拿起拄杖敲擊法座一下，說：『以此功德，祝願皇帝萬壽無疆。』說完便下座。（南禪禪師）上堂說法：『世人想要認識南禪的路，門前就有一棵高大的松樹。腳下明明沒有多少差別，無奈行人偏偏那樣走。』『不要那樣走，趕緊回頭看看，樓臺被煙霧籠罩，傳來鐘聲的地方。』（南禪禪師）因為下雪而上堂說法，召集大眾說：『還有誰能超越這種景像嗎？』（南禪禪師）停頓了很久，說：『文殊菩薩（Manjusri，象徵智慧的菩薩）在笑，普賢菩薩（Samantabhadra，象徵實踐的菩薩）在生氣，眼裡沒有見識的人一輩子貧窮。』『相逢的人都說要辭官歸隱，山林下卻從未見過一個人。』（南禪禪師）上堂說法：『爽快的人一句話就明白，駿馬一鞭就飛奔。如果眼睛再三猶豫不定，難免像用紙包著麻一樣糾纏不清。』『腳下是地，頭上是天。不相信的話，看看八九月，紛紛揚揚的黃葉落滿山川。』（南禪）禪師晚年奉詔住持大相國智海禪寺（Daxiangguo Zhihai Temple）。問大眾說：『是去智海寺，還是留在蔣山（Jiang Mountain，地名）？去還是留，哪個是對的？』大眾都無法回答。禪師拿起筆寫下偈語：『非佛非心（Neither Buddha nor Mind）。』

【English Translation】 English version All streams meet the sea. (A monk) asked: 'If that's the case, then are all things the same?' (Nanquan) Zen master said: 'It's like returning to one's hometown in a dream.' (Nanquan Zen master) ascended the hall to preach: 'Coming or not coming, going or not going, under your feet is Mount Sumeru (Sumeru, the sacred mountain in the Buddhist cosmology), behind your head is supporting the pillar of the sky.' 'The Tripitaka (Tripitaka, the general term for Buddhist scriptures) cannot fully proclaim it, and the Buddha's eye cannot fully see through it. All of you Zen practitioners, as you gradually grow old, you understand how to cherish spring, and last night countless flying flowers fell.' (Nanquan Zen master) ascended the hall to preach, drew a circle, and held it up with his hand, saying: 'All of you, have you seen it? Roundly leaving the seaside, gradually appearing in the clouds.' 'If you haven't seen it yet, don't say that Elder Nanming (referring to the Zen master himself) looks like a poor scholar, but is reciting Mid-Autumn Festival moon poems on the Baohua King's seat. If you have already seen it, then tonight the full moon is round, and the clear light is everywhere.' (Nanquan Zen master) ascended the hall to preach: 'Wanting to leave but unable to leave, wanting to stay but unable to stay, breaking through Dasan Pass (Dasan Pass, place name), taking off the clothes you were born with.' 'All of you, if it comes to the thirtieth day of the twelfth lunar month (New Year's Eve), what will you use to deal with it?' (Nanquan Zen master) paused for a long time, and said: 'Willow catkins flutter in the wind, to the west and to the east.' (Nanquan Zen master) ascended the hall to preach: 'The ancients did it that way, Nanquan doesn't do it that way. The ancients didn't do it that way, but Nanquan does it that way.' 'Do you all understand? Old Woman Wang's shirt is short, Li Si's hat brim is long.' (Nanquan Zen master) ascended the hall to preach on the Emperor's birthday, picked up his staff and struck the Dharma seat once, saying: 'With this merit, I wish the Emperor boundless longevity.' After saying that, he descended from the seat. (Nanquan Zen master) ascended the hall to preach: 'If people want to know the path of Nanquan Zen, there is a tall pine tree in front of the door.' 'There is clearly not much difference under your feet, but unfortunately, people insist on going that way.' 'Don't go that way, quickly look back, the buildings are shrouded in smoke, the place where the sound of bells comes from.' (Nanquan Zen master) ascended the hall to preach because of the snowfall, summoning the assembly and saying: 'Is there anyone who can surpass this scene?' (Nanquan Zen master) paused for a long time, and said: 'Manjusri Bodhisattva (Manjusri, the Bodhisattva symbolizing wisdom) is laughing, Samantabhadra Bodhisattva (Samantabhadra, the Bodhisattva symbolizing practice) is angry, those who have no insight in their eyes are poor for life.' 'People who meet each other all say they want to resign from their official positions and retire to the mountains, but no one has ever been seen in the mountains.' (Nanquan Zen master) ascended the hall to preach: 'A straightforward person understands with one word, a swift horse gallops with one whip. If the eyes hesitate again and again, it is inevitable that they will be entangled like hemp wrapped in paper.' 'Under your feet is the earth, above your head is the sky. If you don't believe it, look at August and September, the yellow leaves fall all over the mountains.' (Nanquan) Zen master was ordered to reside at Daxiangguo Zhihai Temple (Daxiangguo Zhihai Temple) in his later years. He asked the assembly: 'Should I go to Zhihai Temple, or stay at Jiang Mountain (Jiang Mountain, place name)? Which is right, to go or to stay?' The assembly was unable to answer. The Zen master picked up a pen and wrote a verse: 'Neither Buddha nor Mind.'

徒擬議。得皮得髓謾商量。臨行珍重諸禪侶。門外千山正夕陽。書畢坐逝。

明州天童澹交禪師

僧問。臨云閣聳。太白峰高。到這裡如何進步。師曰。但尋荒草際。莫問白雲深。曰未審。如何話會。師曰。寒山逢拾得。兩個一時癡。曰向上宗乘又且如何舉唱。師曰。前言不及后語。上堂。也大奇。也大差。十個指頭八個罅。由來多少分明。不用鉆龜打瓦。便下座。

建州崇梵余禪師

僧問。臨濟喝。少遇知音。德山棒。難逢作者。和尚今日作么生。師曰。山僧被你一問。直得退身三步。脊背汗流。曰作家宗師。今日遭遇。師曰。一語傷人。千刀攪腹。僧以手畫一畫曰。爭奈這個何。師曰。草賊大敗。問恁么來底人。師還接否。師曰。孤峰無宿客。曰不恁么來底人。師還接否。師曰。灘峻不留船。曰恁么不恁么則且置。穿過髑髏一句作么生。師曰。堪笑亦堪悲。上堂。直須向黑豆未生芽時構取。良久召大眾曰。劍去遠矣。

處州慈雲院修慧圓照禪師

上堂。片月浸寒潭。微云滿空碧。若於達道人。好個真訊息。還有達道人么。微云穿過你髑髏。片月觸著你鼻孔。珍重。

大溈宥禪師法嗣

廬山歸宗慧通禪師

僧問。如何是涵蓋乾坤句。師曰。日出東方夜落西

【現代漢語翻譯】現代漢語譯本徒勞地思量，得到皮毛得到骨髓也只是徒然商量。臨行之際，珍重各位禪友，門外千山正值夕陽西下。說完便坐化圓寂。

明州天童澹交禪師

有僧人問：『臨云閣高聳，太白峰巍峨，到了這裡該如何進步？』禪師說：『只管尋找荒草叢生的地方，不要問白雲有多深。』僧人說：『晚輩不明白，如何才能領會？』禪師說：『寒山（Hanshan）[唐代詩人，以其隱居生活和詩歌聞名] 遇到拾得（Shide）[寒山的摯友，也是一位禪宗詩人]，兩個人都一時癡迷。』僧人說：『向上宗乘又該如何提倡？』禪師說：『前言不搭后語。』禪師上堂說法：『也太奇特，也太差勁，十個指頭八個有縫隙。由來多少分明事，不用鉆龜打瓦。』說完便下座。

建州崇梵余禪師

有僧人問：『臨濟（Linji）[唐代禪師，臨濟宗創始人] 的棒喝，很少遇到知音；德山（Deshan）[唐代禪師，善於用棒] 的棒打，難以碰到作者。和尚您今天怎麼樣？』禪師說：『山僧被你這一問，嚇得直退三步，後背冒汗。』僧人說：『真是宗師，今日得遇。』禪師說：『一句話傷人，如同千刀攪動腹部。』僧人以手畫了一畫說：『奈何得了這個？』禪師說：『草寇大敗。』僧人問：『像這樣來的人，您還接納嗎？』禪師說：『孤峰沒有留宿的客人。』僧人說：『不像這樣來的人，您還接納嗎？』禪師說：『險峻的河灘不留船隻。』僧人說：『像這樣和不像這樣暫且放下，穿過髑髏（dúlóu）[頭蓋骨] 的一句該怎麼說？』禪師說：『可笑又可悲。』禪師上堂說法：『必須要在黑豆還沒生芽的時候就去構思。』良久，禪師召集大眾說：『劍已經離得很遠了。』

處州慈雲院修慧圓照禪師

禪師上堂說法：『一片月亮浸在寒冷的深潭中，淡淡的雲彩佈滿碧藍的天空。如果對於通達大道的人來說，這是個真正的訊息。』還有通達大道的人嗎？淡淡的雲彩穿過你的頭蓋骨，一片月亮觸碰到你的鼻孔。珍重。』

大溈宥（Dà Wéi Yòu）[禪師名號] 禪師法嗣

廬山歸宗慧通（Guīzōng Huìtōng）[禪師名號] 禪師

有僧人問：『什麼是涵蓋乾坤句？』禪師說：『太陽從東方升起，夜晚從西方落下。』

【English Translation】 English version Vainly deliberating, gaining only the skin and marrow is futile discussion. As I depart, I bid farewell to all my fellow Chan practitioners. Outside the gate, a thousand mountains are bathed in the setting sun. After finishing this, he sat and passed away.

Chan Master Danjiao of Tiantong Monastery, Mingzhou

A monk asked: 'Lingyun Pavilion soars, Mount Taibai is lofty. How does one progress from here?' The Master said: 'Just seek the edge of the overgrown grass, don't ask how deep the white clouds are.' The monk said: 'I don't understand, how can I grasp the meaning?' The Master said: 'Hanshan (Hanshan) [Tang dynasty poet, known for his reclusive life and poetry] met Shide (Shide) [Hanshan's close friend, also a Chan poet], both were momentarily infatuated.' The monk said: 'How should the supreme vehicle be advocated?' The Master said: 'The former words don't match the latter.' The Master ascended the hall and said: 'It's so amazing, it's so different, eight out of ten fingers have gaps. How much has been clear from the beginning, no need to drill tortoise shells or strike tiles.' Then he descended from his seat.

Chan Master Yu of Chongfan Monastery, Jianzhou

A monk asked: 'Linji's (Linji) [Tang dynasty Chan master, founder of the Linji school] shout rarely meets a connoisseur; Deshan's (Deshan) [Tang dynasty Chan master, known for using the stick] stick rarely encounters an author. What is the Master doing today?' The Master said: 'This mountain monk, upon being asked by you, has retreated three steps and is sweating on his back.' The monk said: 'A true master, encountered today.' The Master said: 'One word injures a person, like a thousand knives stirring the belly.' The monk drew a stroke with his hand and said: 'What about this?' The Master said: 'The bandit army is utterly defeated.' The monk asked: 'Does the Master receive those who come like that?' The Master said: 'A solitary peak has no overnight guests.' The monk asked: 'Does the Master receive those who don't come like that?' The Master said: 'A steep shoal doesn't keep boats.' The monk said: 'Let's put aside like that and not like that for now. How about a phrase that penetrates the skull (dúlóu) [skull]?' The Master said: 'Laughable and pitiable.' The Master ascended the hall and said: 'You must conceive it when the black bean has not yet sprouted.' After a long while, the Master summoned the assembly and said: 'The sword is far away.'

Chan Master Xiuhui Yuanzhao of Ciyun Monastery, Chuzhou

The Master ascended the hall and said: 'A sliver of moon is immersed in the cold pool, faint clouds fill the azure sky. If for a person who has attained the Way, this is truly a message.' Are there any who have attained the Way? Faint clouds pierce through your skull, a sliver of moon touches your nose. Treasure this.'

Successor of Chan Master You of Dawei (Dà Wéi Yòu) [Chan master's title]

Chan Master Huitong of Guizong Monastery, Lushan (Guīzōng Huìtōng) [Chan master's title]

A monk asked: 'What is a phrase that covers the universe?' The Master said: 'The sun rises in the east and sets in the west.'

。曰如何是截斷眾流句。師曰。鐵山橫在路。曰如何是隨波逐浪句。師曰。船子下楊州。問如何是塵塵三昧。師曰。灰飛火亂。問如何是佛法大意。師曰。黃河水出崑崙觜。問十二時中如何履踐。師曰。鐵牛步春草。問只履西歸當爲何事。師曰。為緣生處樂。不是厭他鄉。曰如何是當面事。師曰。眼下鼻頭垂。上堂。心隨相起。見自塵生。了見本心。知心無相。即十方剎海唸唸圓明。無量法門心心周匝。夫如是者。何假覺城東際參見文殊。樓閣門開方親彌勒。所以道。一切法門無盡海。同會一法道場中。拈起拄杖曰。這個是一法。那個是道場。這個是道場。那個是一法。良久曰。看看。拄杖子穿過諸人髑髏。須彌山拶破諸人鼻孔。擊香臺一下曰。且向這裡會取。上堂。從無入有易。從有入無難。有無俱盡處。且莫自顢頇。舉來看。寒山拾得禮豐干。

安州大安興教慧憲禪師

上堂。我有一條拄杖。尋常將何比況。採來不在南山。亦非崑崙西嶂。拈起滿目光生。放下驪龍縮項。同徒若也借看。卓出人中之上。擊香臺下座。

育王璉禪師法嗣

臨安府佛日凈慧戒弼禪師

僧問。如何是毗盧印。師曰。草鞋踏雪。曰學人不會。師曰。步步成蹤。

福州天宮慎徽禪師

上堂。八萬

四千波羅密門。門門長開。三千大千微塵諸佛。佛佛說法。不說有。不說無。不說非有非無。不說亦有亦無。何也。離四句絕百非。相逢舉目少人知。昨夜霜風漏訊息。梅花依舊。綴寒枝。

靈隱知禪師法嗣

臨安府靈隱正童圓明禪師

僧問。如何是道。師曰。夜行莫踏白。曰如何是道中人。師曰。黃張三黑李四。

承天簡禪師法嗣

婺州智者山利元禪師

上堂。拈拄杖曰。大用現前不存軌則。東方一指。乾坤肅靜。西方一指。瓦解冰消。南方一指。南斗作竄。北方一指。北斗潛藏。上方一指。筑著帝釋鼻孔。下方一指。穿過金剛水際。諸人面前一指。成得甚麼邊事。良久。卓一下曰。路上指奔鹿。門前打犬兒。

九峰韶禪師法嗣

明州大梅法英祖鏡禪師

本郡張氏子。棄儒試經。得度肄講延慶。凡義學有困於宿德。輒以詰師。師縱辭辨之。為眾所敬。忽曰。名相迂曲。豈吾所宗哉。乃參九峰。峰見器之。與語若久在叢席。因痛劄之。師領旨。自爾得譽。住後上堂。三十六旬之始。七十二候之初。末後句。則且置。祇如當頭一句。又作么生道。拈拄杖曰。歲朝把筆。萬事皆吉。急急如律令。大眾。山僧恁么舉唱。且道。還有祖師意也無。良久曰。記得東村黑

【現代漢語翻譯】現代漢語譯本四千波羅蜜門（Paramita-door，到達彼岸的門）的每一扇門都敞開著。三千大千世界（three thousand great thousand worlds）如微塵般眾多的諸佛（Buddhas），每一尊佛都在說法。不說『有』，不說『無』，不說『非有非無』，不說『亦有亦無』。為什麼呢？因為已經離開了四句（四種邏輯判斷），斷絕了一切相對的分別。即使相逢，也很少有人能夠心領神會。昨夜霜風泄露了訊息，梅花依舊，點綴在寒冷的枝頭。

靈隱知禪師（Lingyin Zhi Chanshi）的法嗣

臨安府（Lin'an Prefecture）靈隱正童圓明禪師（Lingyin Zhengtong Yuanming Chanshi）

有僧人問：『什麼是道？』禪師說：『夜晚行走不要踩到白色的東西。』僧人問：『什麼是道中人？』禪師說：『黃家的老三，張家的老二，黑家的老三，李家的老四。』

承天簡禪師（Chengtian Jian Chanshi）的法嗣

婺州（Wuzhou）智者山（Zhi Zhe Mountain）利元禪師（Liyuan Chanshi）

禪師上堂說法，拿起拄杖說：『大用（great function）顯現目前，就不拘泥於常規法則。』向東方一指，天地間一片肅靜。向西方一指，一切都像瓦片破碎，冰雪消融。向南方一指，南斗星都嚇得逃竄。向北方一指，北斗星也隱藏起來。向上方一指，戳到了帝釋（Indra，佛教的護法神）的鼻孔。向下方一指，穿過了金剛（Vajra，金剛力士）所守護的水際。向諸位面前一指，又能成就什麼事情呢？』良久，用拄杖敲擊了一下，說：『路上指給奔跑的鹿，門前棒打看門的狗。』

九峰韶禪師（Jiufeng Shao Chanshi）的法嗣

明州（Mingzhou）大梅法英祖鏡禪師（Damei Faying Zujing Chanshi）

本郡張氏之子，放棄儒學去參加科舉考試，得到度牒後學習經論于延慶寺。凡是義學方面有宿學大德難以解答的問題，（學僧）總是拿來詰問禪師，禪師總是能縱容辭辯來解答，因此被眾人所敬重。忽然（禪師）說：『名相的迂迴曲折，難道是我所要追求的嗎？』於是參訪九峰禪師，九峰禪師認為他是可造之材，與他交談如同已經身在禪林很久一樣。因此痛加磨礪他，禪師領悟了宗旨。從此以後得到讚譽。住持寺院後上堂說法：『三十六旬的開始，七十二候的最初。末後一句，姑且放下。只是如當頭一句，又該怎麼說呢？』拿起拄杖說：『歲朝（新年）拿起筆，萬事都吉祥。急急如律令。』大眾，山僧我這樣舉唱，且說，還有祖師（Patriarch）的意旨嗎？』良久說：『記得東村的黑子。』

【English Translation】 English version The four thousand Paramita-doors (Paramita-door, the door to reach the other shore), each door is wide open. The Buddhas (Buddhas) as numerous as dust motes in the three thousand great thousand worlds (three thousand great thousand worlds), each Buddha is expounding the Dharma. Not speaking of 'existence', not speaking of 'non-existence', not speaking of 'neither existence nor non-existence', not speaking of 'both existence and non-existence'. Why? Because it has left the four phrases (four logical judgments) and cut off all relative distinctions. Even if we meet, few people can understand it intuitively. Last night, the frost wind leaked the news, and the plum blossoms remain, adorning the cold branches.

Successor of Chan Master Lingyin Zhi (Lingyin Zhi Chanshi)

Chan Master Lingyin Zhengtong Yuanming (Lingyin Zhengtong Yuanming Chanshi) of Lin'an Prefecture (Lin'an Prefecture)

A monk asked: 'What is the Dao?' The Chan master said: 'When walking at night, do not step on white things.' The monk asked: 'What is a person of the Dao?' The Chan master said: 'Huang's third son, Zhang's second son, Hei's third son, and Li's fourth son.'

Successor of Chan Master Chengtian Jian (Chengtian Jian Chanshi)

Chan Master Liyuan (Liyuan Chanshi) of Zhizhe Mountain (Zhi Zhe Mountain) in Wuzhou (Wuzhou)

The Chan master ascended the hall and said, holding up his staff: 'When the great function (great function) manifests before you, do not adhere to rules and regulations.' Pointing to the east, the universe is silent. Pointing to the west, everything is like broken tiles and melting ice. Pointing to the south, the Southern Dipper stars are frightened and flee. Pointing to the north, the Northern Dipper stars also hide. Pointing upwards, it pokes the nose of Indra (Indra, a protector deity in Buddhism). Pointing downwards, it pierces through the water's edge guarded by Vajra (Vajra, a diamond warrior). Pointing in front of everyone, what can be accomplished? After a long silence, he struck the staff once and said: 'On the road, point out the running deer; at the door, beat the guarding dog.'

Successor of Chan Master Jiufeng Shao (Jiufeng Shao Chanshi)

Chan Master Damei Faying Zujing (Damei Faying Zujing Chanshi) of Mingzhou (Mingzhou)

A son of the Zhang family in this prefecture, he abandoned Confucianism to participate in the imperial examination. After obtaining ordination, he studied scriptures at Yanqing Temple. Whenever there were questions in doctrinal studies that even senior monks could not answer, (the student monks) would always bring them to the Chan master for questioning. The Chan master would always indulge in eloquent explanations, and therefore he was respected by everyone. Suddenly (the Chan master) said: 'The roundaboutness of names and forms, is that what I should pursue?' Thereupon, he visited Chan Master Jiufeng. Chan Master Jiufeng considered him to be a promising talent and spoke with him as if he had been in the monastic community for a long time. Therefore, he severely tempered him, and the Chan master understood the principle. From then on, he gained praise. After residing in the temple, he ascended the hall and said: 'The beginning of the thirty-six decans, the beginning of the seventy-two pentads. The last phrase, let it go for now. Just like the phrase right in front of you, how should it be said?' He picked up the staff and said: 'At the beginning of the year (New Year), pick up the pen, and everything will be auspicious. Hurry, hurry, as the law commands.' Everyone, I, this mountain monk, raise this chant, and say, is there still the intention of the Patriarch (Patriarch)?' After a long silence, he said: 'Remember the black spot in Dongcun.'

李四。年年親寫在門前。卓拄杖下座。宣和初。敕天下僧尼為德士。雖主法聚議。無一言以回上意。師肆筆解老子詣進。上覽謂近臣曰。法英道德經解言簡理。詣于古未有。宜賜入道藏流行。仍就賜冠珮壇誥。不知師意者。往往以其為佞諛。明年秋。詔復天下僧尼。師獨無改志。至紹興初。晨起戴樺皮冠。披鶴氅。執象簡。穿朱履。使擊鼓集眾升座。召大眾曰。蘭芳春谷菊秋籬。物必榮枯各有時。昔毀僧尼專奉道。后平道佞復僧尼。且道。僧尼形相作么生。復取冠示眾曰。吾頂從來似月圓。雖冠其發不成仙。今朝拋下無遮障。放出神光透碧天。擲之於地。隨易僧服。提鶴氅曰。如來昔日貿皮衣。數載慚將鶴氅披。還我丈夫調御服。須知此物不相宜。擲之。舉象簡曰。為嫌禪板太無端。豈料遭他像簡瞞。今日因何忽放下。普天致仕老仙官。擲之。提朱履曰。達磨𢹂將一隻歸。兒孫從此赤腳走。借他朱履代麻鞋。休道時難事掣肘。化鵬未遇不如鹍。畫虎不成反類狗。擲之。橫拄杖曰。今朝拄杖化為龍。分破華山千萬重。復倚肩曰。珍重佛心真聖主。好將堯德振吾宗。擲下拄杖。斂目而逝。

玉泉皓禪師法嗣

郢州林溪興教文慶禪師

上堂。六六三十六。東方甲乙木。嘉州大像出關來。陜府鐵牛入西蜀。

【現代漢語翻譯】現代漢語譯本：李四（人名）。年年親自寫在門前。卓拄著枴杖走下座位。宣和（年號）初年，皇帝下令天下僧尼改為道士。即使主持佛法聚會商議，也沒有一句話來挽回皇帝的旨意。李四禪師揮筆解釋老子的思想進獻給皇帝。皇帝看了對近臣說：『法英（李四的法號）對《道德經》的解釋言簡意賅，見解是古人沒有的，應該賜予收入道藏流行於世。』於是賜予他道士的冠帽佩玉和壇場文告。不瞭解李四禪師意圖的人，往往認為他是在諂媚奉承。第二年秋天，皇帝下詔恢復天下僧尼的身份。只有李四禪師沒有改變志向。到了紹興（年號）初年，早晨起來戴上樺樹皮做的帽子，披上鶴氅，拿著象牙笏板，穿著紅色鞋子，讓人擊鼓召集眾人升座。召集大眾說：『蘭花在春天山谷中開放，菊花在秋天籬笆邊盛開，萬物必然有繁榮和枯萎的時候。過去廢除僧尼專門信奉道教，後來平反道教的諂媚又恢復僧尼。』且說，僧尼的形相是什麼樣的？又拿起道士帽給大眾看說：『我的頭頂向來像月亮一樣圓滿，即使戴上道士帽也不能成仙。今天拋下這沒有遮擋的帽子，放出神光照透碧藍的天空。』把帽子扔在地上，隨即換上僧人的服裝。提起鶴氅說：『如來佛祖昔日用皮衣換取了東西，多年來慚愧地披著這件鶴氅。還我大丈夫調御的僧衣，要知道這東西不適合我。』扔掉鶴氅。舉起象牙笏板說：『因為嫌棄禪板太無用，哪裡料到被這象牙笏板欺騙。今天因為什麼忽然放下它？讓普天下的退休老神仙去做吧。』扔掉象牙笏板。提起紅鞋子說：『達摩祖師提著一隻鞋子回去了，兒孫們從此赤腳行走。借用這紅鞋子代替麻鞋，不要說時局艱難事情有阻礙。』化為大鵬沒有遇到機會不如做鯤鵬，畫老虎不成反而像狗。扔掉紅鞋子。橫著拄著枴杖說：『今天這枴杖化為龍，劈開華山千萬重。』又靠在肩膀上說：『珍重佛心真正的聖主，好好用堯的德行來振興我們的宗門。』扔下枴杖，合上眼睛去世了。

玉泉皓禪師的法嗣

郢州林溪興教文慶禪師

上堂說法。六六三十六，東方甲乙木。嘉州大佛像出關而來，陜府的鐵牛進入西蜀。

【English Translation】 English version: Li Si (a person's name). Every year, he personally wrote on the door. He descended from his seat, leaning on a staff. In the early years of the Xuanhe era (era name), the emperor ordered all monks and nuns in the country to become Taoists. Even when presiding over Dharma gatherings and discussions, not a single word was spoken to dissuade the emperor's will. Chan Master Li Si wrote an interpretation of Lao Tzu's teachings and presented it to the emperor. After reading it, the emperor said to his close ministers: 'Fa Ying's (Li Si's Dharma name) interpretation of the Dao De Jing is concise and profound, with insights that no one in ancient times possessed. It should be bestowed and included in the Daoist canon for circulation.' Consequently, he was granted Taoist headwear, jade ornaments, and altar proclamations. Those who did not understand Chan Master Li Si's intentions often considered him to be flattering and ingratiating. In the autumn of the following year, the emperor issued an edict to restore the status of monks and nuns throughout the country. Only Chan Master Li Si did not change his resolve. In the early years of the Shaoxing era (era name), he arose in the morning, donned a birch-bark hat, wore a crane cloak, held an ivory tablet, and put on red shoes. He had drums beaten to gather the assembly and ascended the seat. He addressed the assembly, saying: 'Orchids bloom in spring valleys, chrysanthemums flourish by autumn fences; all things inevitably have times of prosperity and decline. In the past, monks and nuns were abolished to exclusively venerate Taoism; later, the flattery of Taoism was rectified, and monks and nuns were restored.' Now, tell me, what is the appearance of monks and nuns like? He then picked up the Taoist hat and showed it to the assembly, saying: 'My head has always been as round as the moon; even if I wear a Taoist hat, I cannot become an immortal. Today, I cast off this unshielding hat, releasing divine light to penetrate the azure sky.' He threw the hat on the ground and immediately changed into monastic robes. Picking up the crane cloak, he said: 'The Tathagata once bartered for a leather garment; for years, I have been ashamed to wear this crane cloak. Return to me the monastic robes of a great master; know that this thing is not suitable for me.' He threw away the crane cloak. Raising the ivory tablet, he said: 'Because I disliked the meditation board for being too useless, little did I expect to be deceived by this ivory tablet. Why do I suddenly put it down today? Let all the retired old immortals in the world do it.' He threw away the ivory tablet. Picking up the red shoes, he said: 'Bodhidharma took one shoe back with him; his descendants have walked barefoot ever since. I borrow these red shoes to replace straw sandals; do not say that times are difficult and things are hindered.' Transforming into a Peng (mythical bird) without encountering an opportunity is not as good as being a Kun (another mythical creature); painting a tiger unsuccessfully is more like a dog. He threw away the red shoes. Holding the staff horizontally, he said: 'Today, this staff transforms into a dragon, splitting Mount Hua into thousands of layers.' Then, leaning on his shoulder, he said: 'Cherish the Buddha's heart, the true sage ruler; use the virtue of Yao to revitalize our lineage.' He threw down the staff, closed his eyes, and passed away.

Successor of Chan Master Hao of Yuquan Temple

Chan Master Wenqing of Xingjiao Temple in Linxi, Yingzhou

Ascending the Dharma seat. Six times six is thirty-six, east is Jia and Yi, which belong to wood. The great statue of Jia Zhou comes out of the pass, and the iron ox of Shan Prefecture enters Western Shu.

參。

夾山遵禪師法嗣

江陵福昌信禪師

僧問。一花開五葉。如何是第一葉。師提起坐具。僧曰。云生片片。雨點霏霏。師曰。不痛不知傷。僧曰。這個猶是風生雨意。如何是第一葉。師將坐具摵一摵。僧拍掌。師曰。一任𨁝跳。問如何是佛。師曰。東家兒郎。西家織女。僧曰。學人不會。師曰。擲筆拋梭。上堂。召大眾。眾舉頭。師曰。南山風色緊。便下座。

天衣懷禪師法嗣

東京慧林宗本圓照禪師

常州無錫管氏子。體貌厖碩。所事淳厚。年十九依姑蘇承天永安道升禪師出家。巾侍十載。剃度受具。又三年禮辭。遊方至池陽謁振宗。宗舉。天親從彌勒內宮而下。無著問云。人間四百年。彼天為一晝夜。彌勒於一時中。成就五百億天子。證無生法忍。未審。說甚麼法。天親曰。祇說這個法。如何是這個法。師久而開悟。一日室中問師。即心即佛時如何。曰殺人放火。有甚麼難。於是名播寰宇。漕使李公復圭命師開法瑞光。法席日盛。武林守陳公襄。以承天興教二剎命師擇居。蘇人擁道遮留。又以凈慈堅請。移文諭道俗曰。借師三年。為此邦植福。不敢久占。道俗始從。元豐五年。神宗皇帝下詔。辟相國寺六十四院為八禪二律。召師為慧林第一祖。既至上遣使問勞。閱三日

【現代漢語翻譯】現代漢語譯本參。

夾山遵禪師法嗣

江陵福昌信禪師

有僧人問道：『一花開五葉，如何是第一葉？』（比喻禪宗的傳承和真諦，什麼是最初的源頭？）信禪師提起坐具（禪僧坐禪用的蒲團）。僧人說：『雲彩片片飄生，雨點細細飄落。』信禪師說：『不痛就不知道傷。』僧人說：『這個還只是風生雨意的境界，如何才是第一葉？』信禪師將坐具摔了一下。僧人拍手稱讚。信禪師說：『隨你跳躍嬉鬧。』（又）問：『如何是佛？』（什麼是佛的境界或本質？）信禪師說：『東家的兒郎，西家的織女。』僧人說：『學人（弟子）不明白。』信禪師說：『擲筆拋梭（停止世俗的活動，專心修行）。』（信禪師）上堂說法，召集大眾。大眾抬頭看他。信禪師說：『南山風色緊。』說完便下座。

天衣懷禪師法嗣

東京慧林宗本圓照禪師

（圓照禪師是）常州無錫管氏之子，體貌魁梧，為人淳樸厚道。十九歲時依從姑蘇承天永安道升禪師出家。侍奉十年，剃度受戒。又過了三年，向道升禪師告辭，遊歷四方，到池陽拜見振宗禪師。振宗禪師舉例說：『天親菩薩從彌勒菩薩的內宮下生，無著菩薩問道：人間四百年，是彼天的一晝夜。彌勒菩薩於一時之中，成就五百億天子，證得無生法忍（對事物不生不滅的深刻理解）。不知道，（天親菩薩）說了什麼法？』天親菩薩說：『只說這個法。』如何是這個法？圓照禪師很久之後才開悟。一天，振宗禪師在室內問圓照禪師：『即心即佛時如何？』（當領悟到心即是佛的時候，會怎樣？）圓照禪師說：『殺人放火，有什麼難的？』（比喻打破一切執著，無所顧忌）因此名聲傳遍天下。漕運使李公復圭命令圓照禪師在瑞光寺開法，法席日益興盛。武林太守陳公襄，想讓圓照禪師選擇居住在承天寺或興教寺。蘇州百姓擁道挽留。陳公襄又以凈慈寺的名義堅決請求，發文告知蘇州百姓說：『借禪師三年，為本地區植福，不敢長久佔用。』蘇州百姓才同意。元豐五年，神宗皇帝下詔，將相國寺的六十四院改為八禪二律（八個禪宗院和兩個律宗院），召圓照禪師為慧林寺第一代祖師。到達京城后，皇帝派使者慰問，過了三天。

【English Translation】 English version 參 (Cān).

Lineage of Zen Master Zun of Jiashan (夾山遵禪師)

Zen Master Xin of Fuchang in Jiangling (江陵福昌信禪師)

A monk asked: 'One flower blooms with five petals. What is the first petal?' (A metaphor for the transmission and essence of Zen, what is the original source?) The Master Xin picked up his sitting mat (zuoju, a cushion used by Zen monks for meditation). The monk said: 'Clouds arise in scattered patches, raindrops fall softly.' The Master Xin said: 'Without pain, one does not know the hurt.' The monk said: 'This is still just the realm of wind and rain. What is the first petal?' The Master Xin slapped the sitting mat once. The monk clapped his hands in praise. The Master Xin said: 'Jump and frolic as you please.' (Another) asked: 'What is Buddha?' (What is the state or essence of Buddha?) The Master Xin said: 'The son of the family in the east, the weaving girl of the family in the west.' The monk said: 'This student does not understand.' The Master Xin said: 'Throw away the pen, cast aside the shuttle (stop worldly activities and concentrate on cultivation).' (The Master Xin) ascended the hall to preach, summoning the assembly. The assembly looked up at him. The Master Xin said: 'The wind on South Mountain is strong.' Then he descended from the seat.

Lineage of Zen Master Huai of Tianyi (天衣懷禪師)

Zen Master Yuanzhao Zongben of Huilin Temple in Tokyo (東京慧林宗本圓照禪師)

(Zen Master Yuanzhao was) the son of the Guan family of Wuxi in Changzhou, with a large build and a simple and honest nature. At the age of nineteen, he became a monk under Zen Master Daosheng of Chengtian Yong'an Temple in Gusu. He served for ten years, shaved his head, and received the precepts. After another three years, he bid farewell to Zen Master Daosheng, traveled around, and visited Zen Master Zhenzong in Chiyang. Zen Master Zhenzong cited an example: 'Bodhisattva Tianqin descended from the inner palace of Bodhisattva Maitreya, and Bodhisattva Wuzhu asked: Four hundred years in the human world is one day and night in that heaven. Bodhisattva Maitreya, in one moment, accomplished five hundred billion heavenly beings, attaining the non-origination forbearance (a profound understanding of the non-arising and non-ceasing of things). I don't know, what Dharma (law) did (Bodhisattva Tianqin) speak?' Bodhisattva Tianqin said: 'Only this Dharma.' What is this Dharma?' Zen Master Yuanzhao realized it after a long time. One day, Zen Master Zhenzong asked Zen Master Yuanzhao in the room: 'What is it like when the mind is Buddha?' (When one realizes that the mind is Buddha, what will happen?) Zen Master Yuanzhao said: 'Killing people and setting fires, what is so difficult?' (A metaphor for breaking all attachments and having no scruples.) Therefore, his reputation spread throughout the world. Cao Yun Envoy Li Gong Fugui ordered Zen Master Yuanzhao to open the Dharma at Ruiguang Temple, and the Dharma seat became increasingly prosperous. Prefect Chen Gong Xiang of Wulin wanted Zen Master Yuanzhao to choose to reside in Chengtian Temple or Xingjiao Temple. The people of Suzhou blocked the road to keep him. Chen Gong Xiang also made a firm request in the name of Jingci Temple, issuing a document to inform the people of Suzhou: 'Borrow the Zen Master for three years to plant blessings in this area, and dare not occupy him for a long time.' The people of Suzhou then agreed. In the fifth year of Yuanfeng, Emperor Shenzong issued an edict to change the sixty-four courtyards of Xiangguo Temple into eight Chan and two Lü (eight Chan sects and two Vinaya sects), summoning Zen Master Yuanzhao to be the first patriarch of Huilin Temple. After arriving in the capital, the emperor sent an envoy to express his regards, and after three days.

傳旨。就寺之三門為士民演法。翌日召對延和殿。問道賜坐。師即跏趺。帝問。卿受業何寺。奏曰。蘇州承天永安。帝大悅賜茶。師即舉盞長吸。又蕩而撼之。帝曰。禪宗方興。宜善開導。師奏曰。陛下知有此道。如日照臨。臣豈敢自怠。即辭退。帝目送之。謂左右曰。真福慧僧也。后帝登遐。命入福寧殿說法。以老乞歸林下。得旨任便。雲遊州郡。不得抑令住持。擊鼓辭眾。說偈曰。本是無家客。那堪任意游。順風加櫓棹。船子下揚州。既出都城。王公貴人送者車騎相屬。師臨別誨之曰。歲月不可把玩。老病不與人期。唯勤修勿怠。是真相為。聞者莫不感涕。晚居靈巖。其嗣法傳道者。不可勝紀。僧問。如何是祖師西來意。師曰。韓信臨朝。曰中下之流如何領會。師曰。伏屍萬里。曰。早知今日事。悔不慎當初。師曰。三皇冢上草離離。問上是天下是地。未審。中間是甚麼物。師曰。山河大地。曰恁么則謝師答話。師曰。大地山河。曰和尚何得瞞人。師曰。卻是老僧罪過。上元日僧問。千燈互照。絲竹交音。正恁么時。佛法在甚麼處。師曰。謝佈施。曰莫便是和尚為人處也無。師曰。大似不齋來。上堂。於一毫端現寶王剎。坐微塵里轉大法輪。拈起拄杖曰。這個是塵。作么生說個轉法輪底道理。山僧今日不惜眉毛。

【現代漢語翻譯】現代漢語譯本：傳旨，在寺廟的三門為士人和百姓演說佛法。第二天，皇帝在延和殿召見他，賜座。師父隨即跏趺而坐。皇帝問：『您在哪個寺廟出家？』師父回答：『蘇州承天永安寺。』皇帝非常高興，賜茶。師父拿起茶杯，長長地吸了一口，又搖晃了一下茶杯。皇帝說：『禪宗正在興盛，應該好好引導。』師父回答說：『陛下知道有這種道，就像太陽照耀一樣，臣怎麼敢懈怠呢？』隨即告退。皇帝目送他離開，對左右的人說：『真是個有福慧的僧人啊！』後來，皇帝駕崩，命他進入福寧殿說法。師父以年老為由請求回到山林。皇帝同意了他的請求，允許他雲遊各地，不得強令他擔任住持。他擊鼓告別大眾，說了偈語：『本來就是無家之人，哪裡能隨意遊蕩？順風加上櫓棹，船子就要下揚州。』離開都城后，王公貴人送行的人車馬相連。師父臨別時教誨他們說：『歲月不可玩弄，衰老疾病不會等人。只有勤奮修行不懈怠，才是真正的相互幫助。』聽者無不感動落淚。晚年居住在靈巖寺，他的嗣法傳道者，數不勝數。

僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，菩提達摩西來的真意）？』師父說：『韓信臨朝（Han Xin at court，韓信在朝廷上）。』僧人說：『中下之流如何領會？』師父說：『伏屍萬里（corpses stretching ten thousand miles，屍體橫陳萬里）。』僧人說：『早知今日事，悔不慎當初。』師父說：『三皇冢上草離離（grasses growing sparsely on the tombs of the Three Emperors，三皇墳墓上雜草稀疏）。』問：『上是天，下是地，未審，中間是什麼物？』師父說：『山河大地（mountains, rivers, and the great earth，山河大地）。』僧人說：『恁么則謝師答話。』師父說：『大地山河。』僧人說：『和尚何得瞞人？』師父說：『卻是老僧罪過。』

上元日，僧人問：『千燈互照，絲竹交音，正恁么時，佛法在什麼處？』師父說：『謝佈施（thank you for the offering，感謝施捨）。』僧人說：『莫便是和尚為人處也無？』師父說：『大似不齋來（it seems like you haven't had your meal yet，看起來你還沒吃飯）。』

上堂，『於一毫端現寶王剎（revealing the jeweled land in the tip of a hair，在一根毫毛的頂端顯現寶王剎土），坐微塵里轉大法輪（turning the great Dharma wheel within a mote of dust，在微小的塵埃里轉動大法輪）。』拈起拄杖說：『這個是塵，作么生說個轉法輪底道理？山僧今日不惜眉毛（This old monk won't spare his eyebrows today，老僧今天豁出去了）。』

【English Translation】 English version: An imperial decree was issued to preach the Dharma for the scholars and common people at the three gates of the temple. The next day, he was summoned to the Yanhe Hall for an audience, and a seat was granted. The master immediately sat in the lotus position. The emperor asked, 'At which temple did you receive your ordination?' The master replied, 'Chengtian Yong'an Temple in Suzhou.' The emperor was greatly pleased and offered tea. The master took the cup, took a long sip, and then shook it. The emperor said, 'The Chan (Zen) school is flourishing, and it should be well guided.' The master replied, 'Your Majesty knows of this path, like the sun shining down. How dare I be negligent?' He then took his leave. The emperor watched him leave and said to those around him, 'Truly a monk of fortune and wisdom!' Later, when the emperor passed away, he was ordered to enter the Funing Hall to preach the Dharma. The master requested to return to the mountains due to old age. The emperor granted his request, allowing him to travel freely to various states and counties, and not to be forced to serve as abbot. He beat the drum to bid farewell to the assembly, reciting a verse: 'Originally a homeless guest, how can I wander at will? With the wind adding oars, the boatman will go down to Yangzhou.' After leaving the capital, the carriages of princes and nobles who came to see him off were connected one after another. The master exhorted them before parting, saying, 'Time cannot be trifled with, and old age and sickness do not wait for people. Only diligent cultivation without懈怠 is true mutual help.' Those who heard this were all moved to tears. In his later years, he resided at Lingyan Temple, and his successors who transmitted the Dharma were countless.

A monk asked, 'What is Bodhidharma's intention in coming from the West (祖師西來意) ?' The master said, 'Han Xin at court (韓信臨朝).' The monk said, 'How can those of middle and lower caliber comprehend this?' The master said, 'Corpses stretching ten thousand miles (伏屍萬里).' The monk said, 'Had I known what would happen today, I would have been more careful in the beginning.' The master said, 'Grasses growing sparsely on the tombs of the Three Emperors (三皇冢上草離離).' He asked, 'Above is heaven, below is earth, but what is in between?' The master said, 'Mountains, rivers, and the great earth (山河大地).' The monk said, 'Then I thank the master for the answer.' The master said, 'The great earth, mountains, and rivers.' The monk said, 'Why does the master deceive people?' The master said, 'It is this old monk's fault.'

On the Lantern Festival, a monk asked, 'Thousands of lamps illuminate each other, and the sounds of silk and bamboo intertwine. At this very moment, where is the Buddha-dharma?' The master said, 'Thank you for the offering (謝佈施).' The monk said, 'Isn't this precisely where the master's teaching lies?' The master said, 'It seems like you haven't had your meal yet (大似不齋來).'

Ascending the platform, 'Revealing the jeweled land in the tip of a hair (於一毫端現寶王剎), turning the great Dharma wheel within a mote of dust (坐微塵里轉大法輪).' Picking up his staff, he said, 'This is dust. How can one explain the principle of turning the Dharma wheel? This old monk won't spare his eyebrows today (山僧今日不惜眉毛).'

與汝諸人說破。拈起也。海水騰波須彌岌峇。放下也。四海晏清乾坤肅靜。敢問諸人。且道拈起即是。放下即是。當斷不斷。兩重公案。擊禪床下座。上堂。看看。爍爍瑞光。照大千界。百億微塵國土。百億大海水。百億須彌山。百億日月。百億四天下。乃至微塵剎土。皆于光中一時發現。諸仁者還見么。若也見得。許汝親在瑞光。若也不見。莫道瑞光不照好。參。上堂。頭圓像天。足方似地。古貌棱層。丈夫意氣。趯倒須彌。踏翻海水。帝釋與龍王無著身處。乃拈拄杖曰。卻來拄杖上迴避。咄。任汝神通變化。究竟須歸這裡。以拄杖卓一下。師全身塔于蘇之靈巖。

東京法雲寺法秀圓通禪師

秦州隴城辛氏子。母夢。老僧托宿。覺而有娠。先是。麥積山老僧與應干寺魯和尚者善。嘗欲從魯遊方。魯老之既去。緒語曰。他日當尋我竹鋪坡前鐵場嶺下。魯后聞其所俄有兒生。即往觀焉。兒為一笑。三歲愿隨魯歸。遂從魯姓。十九試經圓具。勵志講肆。習圓覺華嚴。妙入精義。因聞無為軍鐵佛寺懷禪師法席之盛。徑往參謁。懷問曰。座主講甚麼經。師曰。華嚴。曰華嚴以何為宗。師曰。法界為宗。曰法界以何為宗。師曰。以心為宗。曰心以何為宗。師無對。懷曰。毫𨤲有差。天地懸隔。汝當自看。必有發明。

【現代漢語翻譯】現代漢語譯本告訴你們各位，我來破除執著。拈起，則海水翻騰，須彌山搖搖欲墜（須彌：佛教宇宙觀中的山名；岌峇：搖搖欲墜的樣子）。放下，則四海平靜，天地肅穆安寧。請問各位，到底是拈起對呢，還是放下對呢？當斷不斷，就會陷入兩重公案（公案：禪宗用語，指難以理解的禪語或問題）。（說完）擊禪床，下座。上堂說法，看啊，這閃耀的瑞光，照亮整個大千世界（大千世界：佛教宇宙觀中的一個世界）。百億微塵國土，百億大海水，百億須彌山，百億日月，百億四天下（四天下：佛教宇宙觀中的四大部洲），乃至微塵般的剎土（剎土：佛所居住的國土），都在這光中一時顯現。各位仁者，你們看見了嗎？如果看見了，就允許你們親身處於這瑞光之中。如果沒看見，可別說瑞光沒有照耀啊！參悟吧！上堂說法，頭圓象徵天，足方象徵地，古樸的外貌棱角分明，顯現出大丈夫的氣概。能夠踢倒須彌山，踏翻大海水，讓帝釋（帝釋：佛教護法神）與龍王都無處藏身。於是拿起拄杖說：『卻要回到這拄杖上來回避。』喝道：『咄！任憑你神通變化，最終還是要歸到這裡。』用拄杖敲擊一下。（法秀圓通禪師）全身塔位於蘇州的靈巖山。東京法雲寺法秀圓通禪師（法秀圓通禪師是）秦州隴城辛氏之子。他的母親夢見一位老僧前來托宿，醒來后就懷孕了。在此之前，麥積山的老僧與應干寺的魯和尚交好，（老僧）曾想跟隨魯和尚遊方。魯和尚將要離去時，留下話語說：『將來應當在竹鋪坡前鐵場嶺下尋找我。』魯和尚後來聽說辛氏所生之子，就前去觀看，那孩子對他一笑。三歲時，（法秀）就願意跟隨魯和尚回去，於是就跟隨魯和尚姓魯。十九歲時，通過試經圓滿具足戒。立志于講經說法，學習《圓覺經》、《華嚴經》，精妙地領悟其中的精義。後來聽說無為軍鐵佛寺懷禪師的法席非常興盛，就直接前去參拜謁見。懷禪師問道：『座主（座主：精通佛經的僧人尊稱）講什麼經？』（法秀禪師）回答說：『《華嚴經》。』（懷禪師）問：『《華嚴經》以什麼為宗旨？』（法秀禪師）回答說：『以法界為宗旨。』（懷禪師）問：『法界以什麼為宗旨？』（法秀禪師）回答說：『以心為宗旨。』（懷禪師）問：『心以什麼為宗旨？』（法秀禪師）無言以對。（懷禪師）說：『稍微有一點點差錯，就如同天地般懸隔。你應該自己好好參看，必定會有所發明。』

【English Translation】 English version I will explain this to all of you, breaking through attachments. When raised, the sea water surges and Mount Sumeru (Sumeru: the mountain at the center of the Buddhist cosmology;岌峇: precarious) becomes precarious. When lowered, the four seas are calm, and heaven and earth are serene and tranquil. I dare to ask you all, is it the raising that is correct, or the lowering that is correct? To hesitate when one should decide is to fall into two layers of koans (koan: a paradoxical anecdote or riddle, used in Zen Buddhism to demonstrate the inadequacy of logical reasoning). (After saying this) He struck the Zen meditation platform and descended from his seat. Ascending the hall, he said, 'Look! The brilliant auspicious light illuminates the entire great thousand world (大千世界: a macrocosmic world in Buddhist cosmology). Hundreds of billions of lands of fine dust, hundreds of billions of great seas, hundreds of billions of Mount Sumerus, hundreds of billions of suns and moons, hundreds of billions of four continents (四天下: the four continents surrounding Mount Sumeru in Buddhist cosmology), and even lands as numerous as fine dust (剎土: Buddha-lands), all appear simultaneously in this light. Have you all seen it? If you have seen it, then you are allowed to be personally present in this auspicious light. If you have not seen it, do not say that the auspicious light does not shine! Meditate on this!' Ascending the hall, he said, 'The round head symbolizes heaven, the square feet symbolize earth, the ancient appearance is distinct and angular, revealing the spirit of a great man. Able to kick over Mount Sumeru, to overturn the great sea, leaving even Indra (帝釋: a major deity in Buddhism) and the Dragon King with nowhere to hide.' Then, taking up his staff, he said, 'Yet, one must return to this staff to evade (the world).' He shouted, 'Doh! No matter your supernatural powers and transformations, ultimately you must return here.' He struck the ground once with his staff. The whole-body stupa (塔) of Master Fa-xiu Yuantong is located at Lingyan Mountain in Suzhou. Zen Master Fa-xiu Yuantong of Fayun Temple in Tokyo (Zen Master Fa-xiu Yuantong) was the son of the Xin family of Longcheng in Qin Prefecture. His mother dreamed that an old monk came to seek lodging, and she became pregnant upon awakening. Before this, an old monk of Maiji Mountain was friends with the monk Lu of Yinggan Temple, and (the old monk) had wanted to follow Lu to travel. When Lu was about to leave, he left words saying, 'In the future, you should seek me out before the bamboo-mat slope and below the iron-field ridge.' Later, Lu heard that the Xin family had a son, so he went to see him, and the child smiled at him. At the age of three, (Fa-xiu) wished to follow Lu back, so he took the surname Lu. At the age of nineteen, he fully received the precepts after passing the scripture examination. He dedicated himself to lecturing on the scriptures, studying the 'Perfect Enlightenment Sutra' and the 'Flower Garland Sutra', profoundly understanding their essence. Later, hearing of the flourishing dharma seat of Zen Master Huai of Tiefo Temple in Wuwei Army, he went directly to pay his respects. Zen Master Huai asked, 'What sutra does the Zuo-zhu (座主: a respectful title for a monk well-versed in the scriptures) lecture on?' (Zen Master Fa-xiu) replied, 'The Flower Garland Sutra.' (Zen Master Huai) asked, 'What is the principle of the Flower Garland Sutra?' (Zen Master Fa-xiu) replied, 'The Dharma Realm is the principle.' (Zen Master Huai) asked, 'What is the principle of the Dharma Realm?' (Zen Master Fa-xiu) replied, 'The Mind is the principle.' (Zen Master Huai) asked, 'What is the principle of the Mind?' (Zen Master Fa-xiu) was speechless. (Zen Master Huai) said, 'A slight deviation is like a separation as vast as heaven and earth. You should examine yourself carefully, and you will surely have an awakening.'

后聞僧舉白兆參報慈情未生時如何。慈曰。隔。師忽大悟。直詣方丈陳其所證。懷曰。汝真法器。吾宗異日在汝行矣。初住龍舒四面。后詔居長蘆法雲為鼻祖。神宗皇帝上仙。宣就神御前說法。賜圓通號。僧問。不離生死而得涅槃。不出魔界而入佛界。此理如何。師曰。赤土茶牛奶。曰謝師答話。師曰。你話頭道甚麼。僧擬議。師便喝。問陽春二三月。萬物盡生芽。未審道芽還增長也無。師曰。自家看取。曰莫便是指示處么。師曰。芭蕉高多少。曰野火燒不盡。春風吹又生。師曰。這個是白公底。你底作么生。曰且待別時。師曰。看你道不出。上堂。看風使帆。正是隨波逐浪截斷眾流。未免。依前滲漏。量才補職。甯越短長。買帽相頭。難得恰好。直饒上不見天。下不見地。東西不辯。南北不分。有甚麼用處。任是純鋼打就。生鐵鑄成。也須額頭汗出。總不恁么如何商量。良久曰。赤心片片誰知得。笑殺黃梅石女兒。上堂。山僧不會巧說。大都應個時節。相喚吃碗茶湯。亦無祖師妙訣。禪人若也未相諳。踏著秤錘硬似鐵。上堂。秋云秋水。青山滿目。這裡明得。千足萬足。其或未然。道士倒騎牛。參。上堂。寒雨細。朔風高。吹沙走石。㧞木鳴條。諸人盡知有。且道。風作何色。若識得去。許你具眼。若也不識。莫怪

【現代漢語翻譯】現代漢語譯本後來，我聽說有僧人舉了白兆參（Bai Zhao Can，人名）問報慈（Bao Ci，寺廟名）『情未生時如何？』（在情感尚未產生的時候會怎麼樣呢？）報慈回答：『隔。』（隔閡）。這位僧人突然大悟。直接去方丈那裡陳述他所領悟的道理。懷（Huai，人名）說：『你真是個法器，我們宗派的未來就靠你發揚光大了。』他最初住在龍舒四面，後來被詔令住在長蘆法雲（Chang Lu Fa Yun，寺廟名），成為鼻祖。神宗皇帝駕崩后，宣他到神御前說法，賜號圓通（Yuan Tong，稱號）。有僧人問：『不離生死而得涅槃，不出魔界而入佛界，此理如何？』（不脫離生死輪迴而證得涅槃，不離開魔的境界而進入佛的境界，這是什麼道理？）師父說：『赤土茶牛奶。』（一種隱喻，難以直接解釋）。僧人說：『謝師答話。』（感謝師父的回答）。師父說：『你話頭道甚麼？』（你剛才問的是什麼？）僧人猶豫不決。師父便喝斥。問：『陽春二三月，萬物盡生芽，未審道芽還增長也無？』（在春光明媚的二三月，萬物都發芽生長，不知道「道」的萌芽是否也在增長？）師父說：『自家看取。』（自己去觀察體會）。僧人說：『莫便是指示處么？』（這就是指示嗎？）師父說：『芭蕉高多少？』（芭蕉樹有多高？）僧人說：『野火燒不盡，春風吹又生。』（野火燒不盡，春風吹又生）。師父說：『這個是白公底，你底作么生？』（這是白居易的詩句，你自己的體會是什麼？）僧人說：『且待別時。』（以後再說吧）。師父說：『看你道不出。』（看你說不出來）。上堂說法時，師父說：『看風使帆，正是隨波逐浪，截斷眾流，未免依前滲漏。』（看風向來使帆，正是隨波逐流，即使截斷了眾流，也難免依舊滲漏）。『量才補職，甯越短長，買帽相頭，難得恰好。』（根據才能來安排職位，寧可超過或不足，像買帽子看頭的大小一樣，很難恰到好處）。『直饒上不見天，下不見地，東西不辯，南北不分，有甚麼用處？』（即使上面看不到天，下面看不到地，東西不分，南北不辨，又有什麼用呢？）。『任是純鋼打就，生鐵鑄成，也須額頭汗出。』（就算是純鋼打造，生鐵鑄成，也必須額頭冒汗）。『總不恁么如何商量？』（如果不是這樣，又該如何商量呢？）。良久說：『赤心片片誰知得，笑殺黃梅石女兒。』（一片赤誠之心有誰能理解，真是笑煞了黃梅的石女兒）。上堂說法時，師父說：『山僧不會巧說，大都應個時節。』（我不會花言巧語，只是應時應景而已）。『相喚吃碗茶湯，亦無祖師妙訣。』（互相招呼喝碗茶湯，也沒有什麼祖師的妙訣）。『禪人若也未相諳，踏著秤錘硬似鐵。』（禪人如果還不熟悉，就像踩著秤錘一樣硬如鐵）。上堂說法時，師父說：『秋云秋水，青山滿目，這裡明得，千足萬足。』（秋天的云，秋天的水，滿眼都是青山，如果在這裡能夠明白，那就足夠了）。『其或未然，道士倒騎牛。』（如果不是這樣，就像道士倒騎牛一樣）。參禪。上堂說法時，師父說：『寒雨細，朔風高，吹沙走石，㧞木鳴條。』（寒冷的細雨，凜冽的北風，吹得沙石飛揚，拔起樹木，樹枝發出鳴叫）。『諸人盡知有，且道，風作何色？』（大家都知道有風，那麼，風是什麼顏色？）。『若識得去，許你具眼。若也不識，莫怪。』（如果能認識到，就允許你具有慧眼。如果不能認識到，就不要奇怪）。

【English Translation】 English version Later, I heard a monk cite Bai Zhao Can (白兆參, a person's name) asking Bao Ci (報慈, name of a temple), 'What is it like when emotions have not yet arisen?' Bao Ci replied, 'Separation.' The monk suddenly had a great enlightenment. He went directly to the abbot to state what he had realized. Huai (懷, a person's name) said, 'You are truly a vessel of the Dharma; the future of our sect will depend on you to carry it forward.' He initially lived in Longshu Simian, and was later ordered to reside in Changlu Fayun (長蘆法雲, name of a temple), becoming its patriarch. After Emperor Shenzong passed away, he was summoned to preach before the Emperor's spirit, and was given the title Yuantong (圓通, a title). A monk asked, 'How can one attain Nirvana without leaving birth and death, and enter the realm of the Buddha without leaving the realm of demons?' The master said, 'Red earth tea milk.' (An obscure metaphor, difficult to explain directly). The monk said, 'Thank you for your answer, Master.' The master said, 'What was the point of your question?' The monk hesitated. The master then shouted. He asked, 'In the bright spring months of February and March, all things sprout and grow. I wonder if the sprouts of the Dao are also growing?' The master said, 'Observe it for yourself.' The monk said, 'Is this the indication?' The master said, 'How tall is a banana tree?' The monk said, 'Wildfires cannot burn it out, the spring breeze blows and it grows again.' The master said, 'That is Bai Juyi's poem; what is your own experience?' The monk said, 'Let's wait for another time.' The master said, 'See, you can't say it.' During a Dharma talk, the master said, 'To steer the sail according to the wind is precisely to drift with the waves. Even if you cut off the currents, you will inevitably still leak.' 'To assign positions according to talent, it is better to have too much or too little. Like buying a hat based on the size of the head, it is difficult to get it just right.' 'Even if you can't see the sky above or the ground below, and you can't distinguish east from west or north from south, what use is it?' 'Even if it is forged from pure steel or cast from pig iron, you must still sweat on your brow.' 'If it's not like this, how should we discuss it?' After a long pause, he said, 'Who knows the sincerity of the heart? It makes the stone daughter of Huangmei laugh.' During a Dharma talk, the master said, 'This mountain monk is not good at clever words; I mostly respond to the times.' 'Calling each other to drink a bowl of tea, there is no secret formula of the patriarchs.' 'If the Chan practitioners are not yet familiar, stepping on the weight of a steelyard is as hard as iron.' During a Dharma talk, the master said, 'Autumn clouds, autumn water, green mountains fill the eyes. If you understand this, it is more than enough.' 'If not, it's like a Taoist riding a cow backwards.' Engage in Chan practice. During a Dharma talk, the master said, 'Cold rain is fine, the north wind is high, blowing sand and stones, uprooting trees and making branches groan.' 'Everyone knows there is wind, but tell me, what color is the wind?' 'If you can recognize it, I will allow you to have the eye of wisdom. If you cannot recognize it, don't be surprised.'

相瞞。參。上堂。少林九年冷坐。卻被神光覷破。如今玉石難分。祇得麻纏紙裹。還會么。笑我者多。哂我者少。上堂。衲僧家高揖釋迦不拜彌勒。未為分外。祇如半偈亡軀。一句投火。又圖個甚麼。良久曰。彼彼住山人。何須更說破。師示疾。謂眾曰。老僧六處住持。有煩知事首座。大眾今來。四大不堅。火風將散。各宜以道自安。無違吾囑遂曰。來時無物去時空。南北東西事一同。六處住持無所補。師良久。監寺惠當進曰。和尚何不道末後句。師曰。珍重珍重。言訖而逝。

東京相國慧林院若沖覺海禪師

江寧府鐘氏子。上堂。碧落靜無雲。秋空明有月。長江瑩如練。清風來不歇。林下道人幽。相看情共悅。諸仁者。適來道個清風明月。猶是建化門中事。作么生是道人分上事。良久曰。閑來石上觀流水。欲洗禪衣未有塵。上堂。無邊義海。咸歸顧眄之中。萬象形容。盡入照臨之內。你諸人筑著磕著。因甚麼卻不知。良久曰。莫怪山僧太多事。光陰如箭急相催。珍重。

真州長蘆應夫廣照禪師

滁州蔣氏子。僧問。古者道。如來禪即許老兄會。祖師禪未夢見在。未審如來禪與祖師禪。是同是別。師曰。一箭過新羅。僧擬議。師便喝。問識得衣中寶時如何。師曰。你試拈出看。僧展一手。師

曰。不用指東畫西。寶在甚麼處。曰爭奈學人用得。師曰。你試用看。僧拂坐具一下。師曰。眾人笑你。上堂。召眾曰。江山繞檻。宛如水墨屏風。殿閣凌空。麗若神仙洞府。森羅萬象海印交參。一道神光更無遮障。諸人還會么。良久曰。寥寥天地間。獨立望何極。參。上堂。顧大眾曰。這個為甚麼。擁不聚。撥不散。風吹不入。水灑不著。火燒不得。刀斫不斷。是個甚麼。眾中莫有釘觜鐵舌底衲僧。試為山僧定當看。還有么。良久曰。若無。山僧今日失利。久立。

臨安府佛日智才禪師

臺州人。僧問。如何是道。師曰。水冷生冰。曰如何是道中人。師曰。春雪易消。曰如何談論。師鳴指一下。問東西密相付。為甚麼眾人皆知。師曰。春無三日晴。曰特伸請益。師曰。拖泥帶水。曰學人到這裡卻不會。師曰。賊身已露。上堂。城裡暄繁。空山寂靜。然雖如此。動靜一如。死生不二。四時輪轉。物理湛然。夏不去而秋自來。風不涼而人自爽。今也古也。不改絲毫。誰少誰多。身無二用。諸禪德。既身無二用。為甚麼龍女現十八變。君不見。弄潮須是弄潮人。珍重。上堂。風雨蕭騷。塞汝耳根。落葉交加。塞汝眼根。香臭叢雜。塞汝鼻根。冷熱甘甜。塞汝舌根。衣綿溫冷。塞汝身根。顛倒妄想。塞汝意根。

【現代漢語翻譯】現代漢語譯本：僧人問：『不用指東畫西，寶在什麼地方？』智才禪師說：『無奈學人會用。』禪師說：『你試著用用看。』僧人拂了一下坐具。禪師說：『眾人笑你。』智才禪師上堂說法，召集眾人說：『江山環繞欄桿，宛如水墨屏風。殿閣高聳入雲，美如神仙洞府。森羅萬象，海印交參，一道神光，更無遮障。』各位會了嗎？良久說：『寥寥天地間，獨立望何極。』智才禪師上堂說法，看著大眾說：『這個為什麼擁不聚，撥不散，風吹不入，水灑不著，火燒不得，刀斫不斷？是個什麼？』大眾中莫非沒有釘嘴鐵舌的僧人，試著為老僧定奪看看。還有嗎？良久說：『如果沒有，老僧今天失利了。』說完站立很久。

臨安府佛日智才禪師

臺州人。僧人問：『如何是道？』智才禪師說：『水冷生冰。』僧人問：『如何是道中人？』智才禪師說：『春雪易消。』僧人問：『如何談論？』智才禪師彈了一下手指。僧人問：『東西秘密相付，為什麼眾人都知道？』智才禪師說：『春無三日晴。』僧人說：『特來請教。』智才禪師說：『拖泥帶水。』僧人說：『學人到這裡卻不會。』智才禪師說：『賊身已露。』智才禪師上堂說法：『城裡喧鬧繁華，空山寂靜。雖然如此，動靜如一，死生不二，四時輪轉，物理湛然。夏不去而秋自來，風不涼而人自爽。今也古也，不改絲毫。誰少誰多，身無二用。』各位禪德，既然身無二用，為什麼龍女現十八變？你們沒聽說過嗎？弄潮須是弄潮人。珍重。智才禪師上堂說法：『風雨蕭騷，塞住你的耳根；落葉交加，塞住你的眼根；香臭叢雜，塞住你的鼻根；冷熱甘甜，塞住你的舌根；衣綿溫冷，塞住你的身根；顛倒妄想，塞住你的意根。』

【English Translation】 English version: A monk asked: 'Without pointing east or drawing west, where is the treasure?' The Zen master Zhicai said: 'It's a pity that students know how to use it.' The Zen master said: 'Try to use it.' The monk flicked the sitting mat. The Zen master said: 'Everyone is laughing at you.' Zen master Zhicai ascended the hall to preach, summoning the crowd and saying: 'The rivers and mountains surround the railing, just like a landscape painting on a screen. The palaces soar into the sky, as beautiful as the dwellings of immortals. The myriad phenomena of the universe, the sea-印 (haiyin, ocean seal) interpenetrate each other, and a divine light has no obstruction.' Do you all understand? After a long silence, he said: 'In the vastness of heaven and earth, standing alone, what is the limit of my gaze?' Zen master Zhicai ascended the hall to preach, looking at the crowd and saying: 'Why can't this be gathered together, or scattered away? Wind cannot blow it in, water cannot splash it, fire cannot burn it, and knives cannot cut it. What is it?' Among the crowd, is there no monk with an iron tongue and a nailed mouth who can try to determine this for this old monk? Is there anyone? After a long silence, he said: 'If there is none, then this old monk has lost today.' After saying this, he stood for a long time.

Zen Master Fouri Zhicai of Lin'an Prefecture

He was from Taizhou. A monk asked: 'What is the Dao (dharma, the way)?' The Zen master said: 'Cold water produces ice.' The monk asked: 'What is a person of the Dao?' The Zen master said: 'Spring snow melts easily.' The monk asked: 'How should we discuss it?' The Zen master snapped his fingers. The monk asked: 'When things are secretly entrusted, why does everyone know?' The Zen master said: 'Spring has no three days of sunshine.' The monk said: 'I have come especially to ask for instruction.' The Zen master said: 'Dragging mud and carrying water.' The monk said: 'This student doesn't understand when I get here.' The Zen master said: 'The thief's body is already exposed.' Zen master Zhicai ascended the hall to preach: 'The city is noisy and bustling, while the empty mountains are quiet. Although this is so, movement and stillness are the same, life and death are not two, the four seasons revolve, and the principles of nature are clear. Summer does not leave, but autumn comes naturally; the wind is not cool, but people feel refreshed. Now and in the past, nothing has changed. Who has less, who has more? The body has no dual use.' All you Zen practitioners, since the body has no dual use, why does the Dragon Girl manifest eighteen transformations? Haven't you heard? To play with the tide, you must be a tide player. Treasure this. Zen master Zhicai ascended the hall to preach: 'The whistling wind and rain block your ears; the overlapping fallen leaves block your eyes; the mixed fragrances and foul odors block your nose; the cold, heat, sweetness, and bitterness block your tongue; the warmth and coldness of clothing block your body; the inverted delusions block your mind.'

諸禪德。直饒汝翻得轉。也是平地骨堆。參上堂。嚴風颳地。大野清寒。萬里草離衰。千山樹黯黲。蒼鷹得勢。俊鶻橫飛。頗稱衲僧。缽囊高掛。獨步遐方。似猛將出荒郊。臨機須扣敵。今日還有么。良久曰。匣中寶劍。袖裡金錘。幸遇太平。掛向壁上。參上堂。諸禪德。還知么。山僧生身父母一時喪了。直是無依倚處。以手捶胸曰。蒼天蒼天。復顧大眾良久曰。你等諸人。也是鐵打心肝。便下座。上堂。舉柏樹子話。師曰。趙州庭柏。說與禪客。黑漆屏風。松欏亮隔。僧問。如何是無為。師曰。山前雪半消。曰請師方便。師曰。水聲轉嗚咽。

北京天缽寺重元文慧禪師

青州千乘孫氏子。母夢。于佛前吞一金果。后乃誕。師相儀殊特。迥異群童。十七出家。冠歲圓具。初游講肆。頗達宗教。嘗晏坐古室。忽聞空中有告師。學上乘者。無滯於此。驚駭出視。杳無人跡。翌日客至。出寒山集。師一覽之。即慕參玄。至天衣法席。遇眾請益。豁然大悟。衣印可曰。此吾家千里駒也。出世后。僧問。如何是禪。師曰。入籠入檻。僧拊掌。師曰。跳得出是好手。僧擬議。師曰。了。問如何是透法身句。師曰。上是天。下是地。上堂。冬不受寒。夏不受熱。身上衣。口中食。應時應節。既非天然。自然。儘是人人膏

【現代漢語翻譯】現代漢語譯本：諸位禪德，即便你們能徹底理解這些話，也不過是平地上的一堆墳土罷了。請參看上堂開示：狂風席捲大地，廣闊的原野一片清冷蕭瑟，萬里草地呈現衰敗之象，千山樹木顏色黯淡。蒼鷹憑藉有利形勢，矯健的鶻鳥橫空飛翔。這很能體現衲僧的風範，缽囊高高掛起，獨自遠行四方，就像猛將出征荒涼郊野，臨戰之際必須打擊敵人。今天還有這樣的人嗎？（停頓良久）寶劍藏在匣中，金錘放在袖裡，幸好遇到了太平盛世，（所以都）掛在墻上不用了。請參看上堂開示：諸位禪德，你們知道嗎？我（山僧）的生身父母在同一時間去世了，真是沒有依靠之處。（用手捶胸）蒼天啊蒼天！（回頭看著大眾，停頓良久）你們這些人，也是鐵石心腸啊。（說完）便走下座位。上堂開示，引用趙州柏樹子的典故。禪師說：趙州的庭前柏樹，是說給禪客聽的，（就像）黑漆屏風，松樹和欏樹清晰地分隔開來。有僧人問：如何是無為？禪師說：山前的積雪已經消融了一半。僧人說：請禪師開示方便之門。禪師說：流水的聲音更加嗚咽。

北京天缽寺重元文慧禪師

禪師是青州千乘孫氏之子。他的母親夢見在佛前吞下一顆金色的果實，後來就生下了他。禪師的相貌和儀態非常特別，與其他的孩子迥然不同。十七歲出家，二十歲時受具足戒。最初在講經場所學習，對佛教的教義頗為通達。曾經安靜地坐在古老的房間里，忽然聽到空中有聲音告訴他：『學習上乘佛法的人，不能停留在這裡。』他驚恐地出去檢視，卻看不到任何人。第二天，有客人來訪，拿出了《寒山集》。禪師一覽之下，就萌生了參禪的念頭。到天衣義懷禪師處參學，遇到大眾請教問題，（他）豁然大悟。天衣義懷禪師認可他說：『這是我家的千里駒啊！』（禪師）出世弘法后，有僧人問：如何是禪？禪師說：進入籠子，進入柵欄。僧人拍手稱讚。禪師說：跳得出來才是好手。僧人猶豫不決。禪師說：明白了。（又）問：如何是透法身句？禪師說：上是天，下是地。上堂開示：冬天不受寒冷，夏天不受炎熱，身上的衣服，口中的食物，應時應節。（這些）既不是天然的，也不是自然的，全都是人們的脂膏啊。

【English Translation】 English version: Venerable Zen practitioners, even if you can completely understand these words, it's just a pile of dirt on flat ground. Refer to the Dharma talk: A fierce wind sweeps across the land, the vast wilderness is desolate and cold, the myriad grasses show signs of decay, and the mountains are shrouded in dark hues. The goshawk gains momentum, and the swift falcon flies across the sky. This is quite befitting of a monastic's demeanor, with the alms bowl hung high, walking alone to distant lands, like a brave general venturing into desolate wilderness, who must strike the enemy when the opportunity arises. Is there anyone like this today? (Pauses for a long time) The precious sword is in its scabbard, the golden hammer is in the sleeve, fortunately, we live in a peaceful and prosperous age, (so they are all) hung on the wall and not used. Refer to the Dharma talk: Venerable Zen practitioners, do you know? My (this monk's) biological parents passed away at the same time, truly leaving me with no one to rely on. (Strikes his chest with his hand) Oh, heavens! (Looks back at the assembly, pauses for a long time) You people are also of iron hearts. (Having said this) he steps down from his seat. In the Dharma talk, he cites the story of Zhaozhou's cypress tree. The Zen master says: Zhaozhou's cypress tree in the courtyard is spoken to Zen practitioners, (like) a black lacquer screen, with pine and fir trees clearly separated. A monk asks: What is non-action (Wuwei 無為)? The Zen master says: The snow in front of the mountain has melted by half. The monk says: Please, Zen master, open the door of expedient means. The Zen master says: The sound of the flowing water is even more mournful.

Zen Master Chongyuan Wenhui of Tianbo Temple in Beijing

The Zen master was a son of the Sun family of Qiancheng in Qingzhou. His mother dreamed of swallowing a golden fruit in front of the Buddha, and later she gave birth to him. The Zen master's appearance and demeanor were very special, quite different from other children. He left home at the age of seventeen and received the full precepts at the age of twenty. Initially, he studied in lecture halls and was quite versed in Buddhist doctrines. He once sat quietly in an ancient room and suddenly heard a voice in the air telling him: 'Those who study the supreme vehicle should not linger here.' He went out in alarm to check, but could not see anyone. The next day, a guest came and brought the 'Hanshan Collection'. After the Zen master glanced at it, he conceived the idea of practicing Zen. He studied with Zen Master Tianyi Yihuai, and when he encountered the assembly asking questions, he suddenly had a great enlightenment. Zen Master Tianyi Yihuai approved of him, saying: 'This is my family's thoroughbred horse!' After (the Zen master) came into the world to propagate the Dharma, a monk asked: What is Zen? The Zen master said: Entering the cage, entering the fence. The monk clapped his hands in praise. The Zen master said: It is good to jump out. The monk hesitated. The Zen master said: Understood. (Also) asked: What is the phrase that penetrates the Dharmakaya? The Zen master said: Above is heaven, below is earth. In the Dharma talk, he said: In winter, one does not suffer from the cold, and in summer, one does not suffer from the heat, the clothes on the body, the food in the mouth, are in season. (These) are neither natural nor spontaneous, but all the fat and marrow of the people.

血。諸禪德。山僧恁么說話。為是世法。為是佛法。若也擇得。分明萬兩黃金亦消得。喝一喝。上堂。福勝一片地。行也任你行。住也任你住。步步踏著始知落處。若未然者。直須退步腳下看取。咄上堂。古今天地。萬象森然。歲歲秋收冬藏。人人道我總會。還端的也無。直饒端的。比他雞足峰前。是甚麼閑事。良久曰。今朝十月初旬。天寒不得普請。參。師四易名藍。緇白仰重。示寂正盛暑中。清風透室。異香馥郁。茶毗煙焰到處獲舍利五色。太師文公彥博以上賜白琉璃瓶貯之。藉以錦褥躬葬于塔。居士何震所獲。額骨齒牙舍利別創浮圖。

臺州瑞巖子鴻禪師

本郡吳氏子。僧問。如何是道。師曰。開眼覷不見。問法爾不爾。如何指南。師曰。話墮也。曰。乞師指示。師。呵呵大笑。上堂。一不守二不向。上下四維無等量。大洋海里泛鐵船。須彌頂上翻鯨浪。臨濟縮卻舌頭。德山閣卻拄杖。千古萬古獨巍巍。留與人間作榜樣。

廬山棲賢智遷禪師

僧問。一問一答。儘是建化門庭未審。向上更有事也無。師曰。有曰。如何是向上事。師曰。雲從龍風從虎。曰恁么則。龍得水時添意氣。虎逢山則長威獰。師曰。興雲致雨又作么生。僧便喝。師曰。莫更有在。僧擬議。師咄曰。念話杜家。問如

【現代漢語翻譯】現代漢語譯本：血。各位禪德，老衲這樣說話，是世俗之法，還是佛法？如果能辨別清楚，就算花費萬兩黃金也值得。喝！上堂。福勝這片土地，走也由你，住也由你，每一步都踏實地知道落腳之處。如果不是這樣，就必須退一步，看看腳下。咄！上堂。古往今來，天地間萬象森然。年年秋收冬藏。人們說我全都知道，真的如此嗎？就算真的知道，比起雞足峰前的事，又算得了什麼呢？良久，說：今天十月初旬，天氣寒冷，不舉行普請。參！禪師四次更換寺廟，僧俗都敬重他。圓寂時正值盛夏，清風吹透房間，異香濃郁。火化后，煙焰所到之處都獲得了五色舍利。太師文公彥博用皇上賜予的白琉璃瓶裝起來，用錦緞包裹，親自安葬在塔中。居士何震所獲得的額骨和牙齒舍利，另外建造了佛塔。

臺州瑞巖子鴻禪師

本郡吳氏之子。僧人問：什麼是道？禪師說：睜開眼睛也看不見。問：是本來如此，還是如何指引？禪師說：話已落入窠臼。說：請禪師指示。禪師哈哈大笑。上堂：一不守，二不向，上下四維沒有等量。大洋海里行駛鐵船，須彌山頂上翻滾鯨浪。臨濟（Linji）縮回舌頭，德山（Deshan）放下拄杖。千古萬古，獨自巍峨，留給世人做榜樣。

廬山棲賢智遷禪師

僧人問：一問一答，都是爲了建立教化，不知向上還有更高深的事嗎？禪師說：有。問：什麼是向上之事？禪師說：云從龍，風從虎。說：這樣說來，龍得到水時更加意氣風發，虎遇到山則更加威猛。禪師說：興云降雨又該怎麼說？僧人便喝了一聲。禪師說：還有嗎？僧人猶豫。禪師呵斥道：不要背誦現成的話。

【English Translation】 English version: Blood. All you Chan practitioners, is the old monk speaking in this way worldly dharma or Buddha dharma? If you can discern it clearly, even spending ten thousand taels of gold would be worth it. A shout! Ascending the hall. In this land of Fusheng, walk as you please, stay as you please, with each step firmly knowing where you stand. If not, you must step back and look at what's beneath your feet. A rebuke! Ascending the hall. From ancient times to the present, heaven and earth are filled with myriad phenomena. Every year there is autumn harvest and winter storage. People say I know everything, but is that really the case? Even if you truly know, what does it amount to compared to what happened before Mount Jizu (Chicken Foot Mountain)? After a long pause, he said: Today is the tenth day of the tenth month, and it's too cold to hold a general labor service. Participate! The Chan master changed monasteries four times, and both monks and laypeople respected him. When he passed away, it was in the height of summer, and a cool breeze permeated the room, with a rich and unusual fragrance. After cremation, five-colored sariras (relics) were obtained wherever the smoke and flames reached. Grand Tutor Wengong Yanbo used a white crystal bottle bestowed by the emperor to store them, wrapped them in brocade, and personally buried them in the pagoda. The sariras of the frontal bone and teeth obtained by layman He Zhen were used to build a separate stupa.

Chan Master Zihong of Ruiyan in Taizhou

A native of the Wu family in this prefecture. A monk asked: What is the Dao (the Way)? The master said: Open your eyes and you cannot see it. He asked: Is it naturally so, or how can you point the way? The master said: The words have already fallen into a trap. He said: I beg the master to instruct me. The master laughed loudly. Ascending the hall: One does not adhere, two does not lean towards, above and below, the four dimensions have no equal measure. An iron boat sails in the vast ocean, a whale rolls on the summit of Mount Sumeru (Sumeru). Linji (Linji) retracts his tongue, Deshan (Deshan) puts down his staff. For thousands and thousands of years, he stands alone and majestic, leaving an example for people.

Chan Master Zhiqian of Qixian in Mount Lu

A monk asked: One question and one answer are all about establishing teachings. I don't know if there is anything more profound beyond that? The master said: There is. He asked: What is beyond that? The master said: Clouds follow the dragon, wind follows the tiger. He said: In that case, when the dragon gets water, it becomes more spirited, and when the tiger meets the mountain, it grows more fierce. The master said: What about causing clouds and rain? The monk then shouted. The master said: Is there more? The monk hesitated. The master rebuked: Don't recite ready-made phrases.

何是本來心。師曰。拆東籬補西壁。曰恁么則今日齋宴。師曰。退後著。上堂。聞佛法二字。早是污我耳目。諸人未跨法堂門。腳跟下好與三十棒。雖然如是。山僧今日也是為眾竭力。珍重。上堂。是甚麼物。得恁頑頑嚚嚚。𥈅𥈅睍睍。拊掌呵呵大笑曰。今朝巴鼻。直是黃面瞿曇通身是口。也分疏不下。久立。

越州凈眾梵言首座

示眾。南陽國師道。說法有所得。斯則野干鳴。說法無所得。是名師子吼。師曰。國師恁么道。大似掩耳偷鈴。何故。說有說無。儘是野干鳴。諸人要識師子吼么。咄。

舒州山谷三祖沖會圓智禪師

臨安府人也。初開堂日僧問。如何是第一義諦。師曰。百雜碎。曰恁么則。褒禪一會不異靈山。師曰。將糞箕掃帚來。問師登寶座。壁立千仞。正令當行。十方坐斷。未審將何為人。師曰。千鈞之弩。曰大眾承恩。師曰。量才補職。問理雖頓悟。事假漸除。除即不問。如何是頓悟底道理。師曰。言中有響。曰便恁么又且如何。師曰。金毛師子。問生也猶如著衫。死也還同脫褲。未審意旨如何。師曰。譬如閒。曰。為甚麼如此。師曰。因行不妨掉臂。問如何是天堂。師曰。太遠在。曰如何是地獄。師曰。放你不得。曰天堂地獄相去多少。師曰。七零八落。問白雲綻處。樓

【現代漢語翻譯】現代漢語譯本什麼是本來心？師父說：『拆東邊的籬笆來補西邊的墻壁。』（僧人）說：『這樣說來，今天的齋飯宴會…？』師父說：『退後站著！』（師父）上堂說法：『聽到『佛法』這兩個字，早就玷污了我的耳目。各位還沒跨進法堂的門檻，就該在腳跟下打三十棒。』雖然如此，我今天也是爲了大家竭盡全力。珍重！』（師父）上堂說法：『這是什麼東西？這麼頑固愚鈍，蠢笨而又天真。』拍手呵呵大笑說：『今天露餡了！真是黃面瞿曇（釋迦牟尼佛的俗稱）渾身是嘴，也分辨不清楚。』（師父）站立很久。

越州凈眾寺梵言首座

開示大眾：南陽國師（慧忠國師）說：『說法有所得，那就是野狐的叫聲。說法無所得，這才是獅子吼。』師父說：『國師這樣說，很像掩耳盜鈴。為什麼？說有說無，都是野狐的叫聲。各位想要認識獅子吼嗎？咄！』

舒州山谷三祖沖會圓智禪師

（禪師是）臨安府人。初次開堂說法時，僧人問：『如何是第一義諦（佛教真理的最高境界）？』師父說：『百雜碎。』（僧人）說：『這樣說來，褒禪山的一次集會和靈山（釋迦牟尼佛說法的地點）沒有不同？』師父說：『拿糞箕掃帚來！』（僧人）問：『師父登上寶座，壁立千仞，正令當行，十方坐斷，不知道將如何對待（我們）？』師父說：『千鈞之弩。』（僧人）說：『大眾承蒙恩惠。』師父說：『量才補職。』（僧人）問：『道理雖然頓悟，事情要逐漸去除。去除就不問了，如何是頓悟的道理？』師父說：『言中有響。』（僧人）說：『即使這樣，又該如何呢？』師父說：『金毛獅子。』（僧人）問：『生也好像穿衣服，死也好像脫褲子，不知道（其中的）意思如何？』師父說：『譬如閒。』（僧人）說：『為什麼這樣說？』師父說：『因行不妨掉臂。』（僧人）問：『如何是天堂？』師父說：『太遠了。』（僧人）問：『如何是地獄？』師父說：『放你不得。』（僧人）問：『天堂地獄相距多少？』師父說：『七零八落。』（僧人）問：『白雲綻放之處，樓…』

【English Translation】 English version What is the original mind? The master said, 'Tear down the east fence to mend the west wall.' The monk said, 'In that case, today's vegetarian banquet...?' The master said, 'Step back!' The master ascended the hall and said, 'Hearing the two words 'Buddha-dharma' already defiles my ears and eyes. Before you all cross the threshold of the Dharma hall, you deserve thirty blows under your feet.' Even so, I, this mountain monk, will exert myself for everyone today. Farewell!' The master ascended the hall and said, 'What is this thing? So stubborn and dull, foolish and yet innocent.' He clapped his hands, laughed loudly, and said, 'Today it's revealed! Truly, the yellow-faced Gautama (common name for Shakyamuni Buddha) is all mouth, unable to explain it clearly.' The master stood for a long time.

Vanyan, the chief monk of Jingzhong Temple in Yuezhou

Instructing the assembly: National Teacher Nanyang (Huizhong Guoshi) said, 'To preach the Dharma with attainment is the cry of a jackal. To preach the Dharma without attainment is called the lion's roar.' The master said, 'The National Teacher's saying is like covering one's ears while stealing a bell. Why? Speaking of existence or non-existence is all the cry of a jackal. Do you all want to recognize the lion's roar? 'Doh!'

Chan Master Chonghui Yuanzhi of Shuzhou Shangu Third Ancestor

The Chan Master was from Lin'an Prefecture. On the first day of his opening the hall, a monk asked, 'What is the First Principle (the highest state of Buddhist truth)?' The master said, 'A hundred mixed fragments.' The monk said, 'In that case, the gathering at Baochan Mountain is no different from Ling Mountain (the place where Shakyamuni Buddha preached)?' The master said, 'Bring the dustpan and broom!' The monk asked, 'The master ascends the precious seat, a wall standing a thousand fathoms high, the correct decree is in effect, and the ten directions are cut off. I don't know how you will treat (us)?' The master said, 'A thousand-catty crossbow.' The monk said, 'The assembly receives grace.' The master said, 'Appoint according to ability.' The monk asked, 'Although the principle is suddenly enlightened, matters are gradually removed. I won't ask about removal, but what is the principle of sudden enlightenment?' The master said, 'There is an echo in the words.' The monk said, 'Even so, what then?' The master said, 'Golden-haired lion.' The monk asked, 'Birth is like putting on clothes, and death is like taking off pants. I don't know what the meaning is?' The master said, 'Like leisure.' The monk said, 'Why do you say that?' The master said, 'Walking doesn't prevent swinging your arms.' The monk asked, 'What is heaven?' The master said, 'Too far away.' The monk asked, 'What is hell?' The master said, 'I can't let you go.' The monk asked, 'How far apart are heaven and hell?' The master said, 'Scattered and disorganized.' The monk asked, 'Where the white clouds bloom, the tower...'

閣門開。善財為甚麼從外而入。師曰。開眼即瞎。曰未審落在甚麼處。師曰。填溝塞壑。問如何是不動尊。師曰。寸步千里。

泉州資壽院捷禪師

僧問。如何是佛法大意。師曰。鐵牛生石卵。曰如何是接人句。師曰。三門前合掌。曰如何是大用句。師曰。腦門著地。曰如何是無事句。師曰。橫眠大道。曰如何是奇特句。師曰。的。

洪州觀音啟禪師

僧問。如何是祖師西來意。師曰。松長柏短。曰意旨如何。師曰。葉落歸根。

越州天章元善禪師

僧問。大無外。小無內。既無內外。畢竟是甚麼物。師曰。開口見膽。曰學人未曉。師曰。苦中苦。曰為眾竭力。禍出私門。師打曰。教休不肯休。須待雨淋頭。問如何是最初句。師曰。末後問將來。曰為甚如此。師曰。先行不到。曰入水見長人也。師曰。秦皇擊缶。上堂。君問西來意。馬師踏水潦。若認一毛頭。何曾知起倒。劫火才洞然。愚夫覓乾草。寧知明眼人。為君長懊惱。

真州長蘆體明圓鑒禪師

上堂。顧視左邊曰。師子之狀。豈免顰呻。顧右邊曰。像王之儀。寧忘回顧。取此逃彼。上士奚堪。識變知機。野狐窠窟。到這裡須知。有凡聖不歷處。古今不到處。且道。是甚麼人行履。良久曰。丈夫自有沖天志。

【現代漢語翻譯】現代漢語譯本閣門打開。善財童子（Sudhana，佛教故事中的求道者）為什麼要從外面進來？師父說：『睜開眼睛就瞎了。』（僧人）問：『不知道（我）會落在什麼地方？』師父說：『填滿溝壑。』問：『什麼是「不動尊」（Acala，佛教中的明王）？』師父說：『寸步千里。』

泉州資壽院捷禪師

僧人問：『什麼是佛法的大意？』師父說：『鐵牛生出石卵。』（僧人）問：『什麼是接引人的語句？』師父說：『在三門前合掌。』（僧人）問：『什麼是大用之句？』師父說：『腦門著地。』（僧人）問：『什麼是無事之句？』師父說：『橫臥在大道上。』（僧人）問：『什麼是奇特之句？』師父說：『就是它。』

洪州觀音啟禪師

僧人問：『什麼是祖師西來意（Bodhidharma came from the West，達摩祖師西來的真正意圖）？』師父說：『松樹長，柏樹短。』（僧人）問：『意旨是什麼？』師父說：『落葉歸根。』

越州天章元善禪師

僧人問：『大到沒有外，小到沒有內，既然沒有內外，到底是什麼東西？』師父說：『開口見膽。』（僧人）問：『學人還不明白。』師父說：『苦中苦。』（僧人）問：『為大眾竭盡全力，災禍卻從自家門裡出來。』師父打了一下，說：『叫你休息卻不肯休息，非要等到雨淋頭。』問：『什麼是最初之句？』師父說：『末後問將來。』（僧人）問：『為什麼這樣說？』師父說：『先行不到。』（僧人）問：『入水見到長人了。』師父說：『秦始皇擊缶。』上堂說法：『你們問西來意，馬祖（Mazu Daoyi，唐代禪師）踏水潦。如果只認一個毛頭，哪裡知道起倒？劫火才剛洞然，愚夫卻去尋找乾草。哪裡知道明眼人，為你們長久懊惱。』

真州長蘆體明圓鑒禪師

上堂說法：『看看左邊，師子的姿態，難道能免於皺眉呻吟？看看右邊，像王的威儀，難道能忘記回顧？捨棄這個而取那個，上士不應該這樣做。認識變化，知道時機，那是野狐的巢穴。到了這裡要知道，有凡聖都不能經歷的地方，古今都不能到達的地方。那麼，是什麼樣的人在行走呢？』良久，說：『大丈夫自有沖天之志。』

【English Translation】 English version The pavilion gate opens. Why does Sudhana (a seeker of truth in Buddhist stories) enter from the outside? The master says, 'Opening your eyes is to be blind.' The monk asks, 'I don't know where I will end up.' The master says, 'Filling ditches and ravines.' Asked, 'What is Acala (Immovable Wisdom King)?' The master says, 'An inch is a thousand miles.'

Chan Master Jie of Zishou Temple in Quanzhou

A monk asks, 'What is the great meaning of the Buddha-dharma?' The master says, 'An iron ox gives birth to a stone egg.' The monk asks, 'What is a phrase to receive people?' The master says, 'Joining palms in front of the three gates.' The monk asks, 'What is a phrase of great function?' The master says, 'Forehead touching the ground.' The monk asks, 'What is a phrase of no affair?' The master says, 'Lying horizontally on the great road.' The monk asks, 'What is a unique phrase?' The master says, 'That's it.'

Chan Master Qi of Guanyin Temple in Hongzhou

A monk asks, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma came from the West)?' The master says, 'The pine is long, the cypress is short.' The monk asks, 'What is the meaning?' The master says, 'Fallen leaves return to their roots.'

Chan Master Yuanshan of Tianzhang Temple in Yuezhou

A monk asks, 'So big there is no outside, so small there is no inside. Since there is neither inside nor outside, what exactly is it?' The master says, 'Open your mouth and see the gall.' The monk asks, 'This student does not understand.' The master says, 'Suffering within suffering.' The monk asks, 'Exhausting effort for the sake of the masses, yet disaster comes from one's own home.' The master hits him and says, 'Told you to rest but you refuse, you must wait until the rain soaks your head.' Asked, 'What is the very first phrase?' The master says, 'The last question will come in the future.' The monk asks, 'Why is it so?' The master says, 'Going ahead does not reach.' The monk asks, 'Entering the water, I see a tall person.' The master says, 'The First Emperor of Qin strikes the pot.' Entering the hall, he preaches: 'You ask about the meaning of coming from the West, Mazu (Mazu Daoyi, a Chan master of the Tang Dynasty) treads through the water. If you only recognize a single hair, how would you know rising and falling? The fire of the kalpa has just ignited, yet the foolish man seeks dry grass. How would they know that the clear-eyed person is long annoyed for you?'

Chan Master Yuanjian of Changlu Timing Temple in Zhenzhou

Entering the hall, he preaches: 'Looking to the left, the appearance of a lion, how can one avoid frowning and groaning? Looking to the right, the demeanor of an elephant king, how can one forget to look back? Abandoning this and taking that, an upper-level person should not do this. Recognizing change and knowing the opportunity, that is the den of a wild fox. Arriving here, one must know that there is a place where neither the mundane nor the sacred can pass, a place where neither ancient nor modern can reach. Then, what kind of person is walking?' After a long silence, he says, 'A great man has his own ambition to soar to the sky.'

莫向如來行處來。

汀州開元智孜禪師

上堂。衲僧家向針眼里藏身稍寬。大海中走馬甚窄。將軍不上便橋。勇士徒勞掛甲。晝行三千。夜行八百。即不問。不動步一句作么生道。若也道得。觀音勢至文殊普賢祇在目前。若道不得。直須撩起布裙。緊峭草鞋。參。上堂。寒空落落。大地漫漫。云生洞口。水出高原。若也把定則。十方世界恍然。若也放行則。東西南北坦然。茫茫宇宙人無數。一個個鼻孔遼天。且問諸人。把定即是。放行即是。還有人斷得么。若無人斷得。三門外有兩個大漢。一個張眉握劍。一個努目揮拳。參。

平江府澄照慧慈禪師

僧問。瞭然無所得。為甚麼天高地闊。師曰。窄上堂。若論此事。眨上眉毛早是蹉過。那堪進步向前。更要山僧說破。而今說破了也。還會么。昨日雨。今日晴。

臨安府法雨慧源禪師

僧問。如何是最初一句。師曰。梁王不識。曰如何是末後一句。師曰。達磨渡江。

秀州崇德智澄禪師

上堂。覿面相呈更無餘事。若也如此。豈不俊哉。山僧蓋不得已。曲為諸人。若向衲僧面前。一點也著不得。諸禪德。且道。衲僧面前說個甚麼即得。良久曰。深秋簾幕千家雨。落日樓臺一笛風。

泉州棲隱有評禪師

僧

【現代漢語翻譯】不要在如來（Tathagata，佛陀的稱號）行過的地方尋覓。

汀州開元寺智孜禪師

禪師上堂說法：我們禪僧藏身於針眼般狹小之處也覺得寬敞，在大海中跑馬也覺得狹窄。將領不登上便橋，勇士徒勞地披掛盔甲。日行三千里，夜行八百里，這些暫且不問。不移動腳步的一句該如何說？如果說得出來，觀音（Avalokiteśvara，觀世音菩薩）、勢至（Mahāsthāmaprāpta，大勢至菩薩）、文殊（Mañjuśrī，文殊菩薩）、普賢（Samantabhadra，普賢菩薩）就在眼前。如果說不出來，就須撩起裙子，穿緊草鞋，去參悟。

禪師上堂說法：寒冷的天空空曠寥落，大地廣闊無邊。云從洞口升起，水從高原流出。如果緊緊把握住，十方世界就會變得明亮清晰；如果放開，東西南北就會變得平坦開闊。茫茫宇宙人無數，每個人都鼻孔朝天。請問各位，是把握住好呢，還是放開好呢？還有人能決斷嗎？如果沒有人能決斷，山門外有兩個大漢，一個張著眉毛握著劍，一個瞪著眼睛揮著拳頭，去參悟。

平江府澄照寺慧慈禪師

有僧人問：明明白白什麼也沒得到，為什麼天這麼高，地這麼闊？禪師說：太窄了。禪師上堂說法：如果談論這件事，眨一下眉毛就已經錯過了。哪裡還堪進步向前，更要我來說破？現在已經說破了，明白了嗎？昨天下雨，今天晴朗。

臨安府法雨寺慧源禪師

有僧人問：什麼是最初一句？禪師說：梁武帝不認識。問：什麼是最後一句？禪師說：達摩（Bodhidharma，菩提達摩）渡江。

秀州崇德寺智澄禪師

禪師上堂說法：面對面地呈現，沒有其他的事情。如果能夠這樣，豈不是很棒嗎？我實在不得已，才為各位曲意方便。如果在禪僧面前，一點也沾染不得。各位禪德，那麼，在禪僧面前說什麼才好呢？良久后說：深秋的簾幕外，千家萬戶都在雨中；夕陽西下，樓臺上響起了悠揚的笛聲。

泉州棲隱寺有評禪師

有僧人

【English Translation】 Do not come to where the Tathagata (title of the Buddha) has walked.

Chan Master Zhizi of Kaiyuan Temple in Tingzhou

The Chan master ascended the hall and gave a Dharma talk: For us Chan monks, concealing ourselves in the eye of a needle feels spacious, and galloping on horseback in the great ocean feels narrow. If the general does not ascend the Bian Bridge, the brave warriors will hang their armor in vain. Traveling three thousand miles by day and eight hundred miles by night—these I will not ask about for now. How should one speak the phrase 'without moving a step'? If you can say it, Avalokiteśvara (Guanyin Bodhisattva), Mahāsthāmaprāpta (Shizhi Bodhisattva), Mañjuśrī (Wenshu Bodhisattva), and Samantabhadra (Puxian Bodhisattva) are right before your eyes. If you cannot say it, then you must lift up your skirts, tighten your straw sandals, and go to investigate.

The Chan master ascended the hall and gave a Dharma talk: The cold sky is vast and desolate, and the earth is boundless. Clouds rise from the cave entrance, and water flows from the plateau. If you hold on tightly, the ten directions of the world will become clear and bright; if you let go, east, west, north, and south will become open and flat. In the vast universe, there are countless people, each with their nostrils facing the sky. I ask you all, is it better to hold on or to let go? Is there anyone who can decide? If no one can decide, outside the three gates there are two great men, one with raised eyebrows gripping a sword, and the other with glaring eyes brandishing a fist. Go and investigate.

Chan Master Huici of Cheng Zhao Temple in Pingjiang Prefecture

A monk asked: 'Clearly, there is nothing to be gained. Why are the heavens so high and the earth so wide?' The master said: 'Too narrow.' The Chan master ascended the hall and gave a Dharma talk: If we discuss this matter, a blink of an eyebrow is already a mistake. How can we advance further and ask me to explain it? Now that I have explained it, do you understand? Yesterday it rained, today it is clear.

Chan Master Huiyuan of Fayu Temple in Lin'an Prefecture

A monk asked: 'What is the first phrase?' The master said: 'Emperor Wu of Liang did not recognize it.' He asked: 'What is the last phrase?' The master said: 'Bodhidharma (Damo) crossed the river.'

Chan Master Zhicheng of Chongde Temple in Xiuzhou

The Chan master ascended the hall and gave a Dharma talk: Presenting face to face, there is nothing else. If it is like this, wouldn't it be wonderful? I have no choice but to accommodate you all. In front of a Chan monk, one cannot be attached to anything. Virtuous Chan practitioners, then, what should one say in front of a Chan monk? After a long pause, he said: 'In deep autumn, outside the curtains, thousands of homes are in the rain; as the setting sun falls, a flute sounds from the tower.'

Chan Master Youping of Qiyin Temple in Quanzhou

A monk

問。如何是平常道。師曰。和尚合掌。道士擎拳。問十二時中如何趣向。師曰。著衣吃飯。曰別還有事也無。師曰。有。曰如何即是。師曰。齋余更請一甌茶。

平江府定慧云禪師

僧問。如何是為人一句。師曰。見之不取。曰學人未曉。師曰。思之千里。

建寧府乾符大同院旺禪師

僧問。如何是祖師西來意。師曰。入市烏龜。曰意旨如何。師曰。得縮頭時且縮頭。

無為軍鐵佛。因禪師

僧問。如何是和尚家風。師曰。一尋寒木自為鄰。三事秋云更誰識。曰和尚家風蒙指示。為人訊息又如何。師曰。新月有圓夜。人心無滿時。

安吉州報本法存禪師

錢塘陸氏子。僧問。無味之談塞斷人口。作么生是塞斷人口底句。師便打。僧曰。恁么則。一句流通。天人聳耳。師曰。祇恐不是玉。是玉也大奇曰專為流通。師曰。一任亂道。在天衣受請。上堂曰。吳江聖壽見召住持進退不遑。且隨緣分。此皆堂頭和尚提耳訓育。終始獎諭。若據今日。正令當行。便好一棒打殺。那堪更容立在座前。雖然如是。養子方見父慈。

和州開聖院棲禪師

開堂垂語曰。選佛場開。人天普會。莫有久歷覺場。罷參禪客。出來相見。時有僧出。師曰。作家作家。僧曰。莫著忙。

【現代漢語翻譯】現代漢語譯本問：什麼是平常道？（平常道：指不落入特殊或人為安排的自然之道）

師父說：和尚合掌，道士拱手。（意指各守本分，不強求一致）

問：一天十二個時辰中，如何趨向（平常道）？

師父說：穿衣吃飯。（指在日常生活中體驗平常道）

問：還有其他事嗎？

師父說：有。

問：如何是（其他事）？

師父說：齋飯後，再請喝一碗茶。（指在平淡中體會禪意）

平江府定慧云禪師

僧人問：如何是為人（開示）一句？

師父說：見到了也不取。（指不執著于表象）

僧人說：學人還不明白。

師父說：思之千里。（指其中蘊含的深遠意義）

建寧府乾符大同院旺禪師

僧人問：如何是祖師西來意？（祖師西來意：指禪宗的根本宗旨）

師父說：入市烏龜。（指在喧囂的環境中保持本性）

僧人說：意旨如何？

師父說：能縮頭時就縮頭。（指適時退避，明哲保身）

無為軍鐵佛。因禪師

僧人問：如何是和尚的家風？（家風：指師父的修行風格）

師父說：一根尋常的寒木自己做鄰居，三片秋天的雲彩有誰能認識？（指清貧淡泊，不為人知）

僧人說：和尚的家風蒙您指示，為人（指教）的訊息又如何？

師父說：新月有圓的時候，人心沒有滿足的時候。（指知足常樂）

安吉州報本法存禪師

錢塘陸氏子，僧人問：無味的談話堵塞人的口，怎麼是堵塞人口的句子？

師父就打了他。

僧人說：這樣說來，一句流通，天人聳耳。（指開悟之語能震動天地）

師父說：只怕不是玉，是玉就太奇特了。

僧人說：專門爲了流通（佛法）。

師父說：任憑胡說八道。

在天衣寺接受邀請，上堂說法時說：吳江聖壽寺召請我來住持，進退兩難，且隨緣分吧。這些都是堂頭和尚提耳面命的訓導，始終獎掖勸勉。如果按照今天（的規矩），正令應當施行，最好一棒打死，哪裡還能容許（我）站立在座前。雖然是這樣，養兒子才能知道父親的慈愛。（指體會前人的苦心）

和州開聖院棲禪師

開堂說法時說：選佛場打開，人天大眾普集。有沒有久經覺悟之場的禪客，出來相見？

當時有個僧人出來。

師父說：作家，作家。（指有作為的人）

僧人說：不要著急。

【English Translation】 English version Question: What is the ordinary way? (Ordinary way: refers to the natural way that does not fall into special or artificial arrangements)

The master said: The monk puts his palms together, and the Taoist makes a fist. (Meaning: each keeps to his own duty, without forcing uniformity)

Question: How should one approach (the ordinary way) in the twelve hours of the day?

The master said: Dressing and eating. (Refers to experiencing the ordinary way in daily life)

Question: Is there anything else?

The master said: Yes.

Question: What is it (the 'else')?

The master said: After the vegetarian meal, please have another bowl of tea. (Refers to experiencing Zen in the ordinary)

Zen Master Yun of Dinghui Temple in Pingjiang Prefecture

A monk asked: What is a phrase for the sake of others (enlightenment)?

The master said: Seeing it, don't take it. (Refers to not being attached to appearances)

The monk said: This student does not yet understand.

The master said: Think of it as a thousand miles away. (Refers to the profound meaning contained therein)

Zen Master Wang of Qianfu Datong Temple in Jianning Prefecture

A monk asked: What is the meaning of the Patriarch's coming from the West? (The meaning of the Patriarch's coming from the West: refers to the fundamental purpose of Zen Buddhism)

The master said: A turtle entering the market. (Refers to maintaining one's nature in a noisy environment)

The monk said: What is the meaning?

The master said: When you can shrink your head, then shrink your head. (Refers to retreating in time and protecting oneself wisely)

Zen Master Yin of the Iron Buddha in Wuwei Army

A monk asked: What is the abbot's family style? (Family style: refers to the master's style of practice)

The master said: A common cold tree makes itself a neighbor, who can recognize the three autumn clouds? (Refers to being poor and indifferent, unknown to others)

The monk said: I am grateful for your instruction on the abbot's family style, what about the message for the sake of others (teaching)?

The master said: The new moon has a round time, and the human heart has no time to be satisfied. (Refers to being content with what one has)

Zen Master Facun of Baoben Temple in Anji Prefecture

Lu, a man from Qiantang, a monk asked: A tasteless conversation blocks people's mouths, what is the sentence that blocks people's mouths?

The master hit him.

The monk said: In this way, a sentence circulates, and gods and humans prick up their ears. (Refers to the words of enlightenment that can shake the heavens and the earth)

The master said: I'm afraid it's not jade, if it is jade, it would be too strange.

The monk said: Especially for the circulation (of the Dharma).

The master said: Let nonsense be said.

At Tianyi Temple, when he was invited to preside over the Dharma and ascended the hall to speak, he said: Shengshou Temple in Wujiang invited me to preside over the temple, and it is difficult to advance or retreat, so let's go with the circumstances. These are all the teachings of the abbot who instructed me face to face, and always encouraged and exhorted me. If according to today's (rules), the correct order should be enforced, it is best to kill (me) with a stick, how can (I) be allowed to stand in front of the seat. Although this is the case, only by raising a son can one know the father's love. (Refers to understanding the painstaking efforts of the predecessors)

Zen Master Qi of Kaisheng Temple in Hezhou

When he opened the hall to preach, he said: The field for selecting Buddhas is open, and the masses of humans and gods are gathered. Are there any Zen practitioners who have been in the field of enlightenment for a long time, come out and meet?

At that time, a monk came out.

The master said: A creator, a creator. (Refers to a person of action)

The monk said: Don't rush.

師曰。元來不是作家。僧提起坐具曰。看看。摩竭陀國親行此令。師曰。祇今作么生。僧禮拜。師曰。龍頭蛇尾。問東西不辯。南北不分。學人上來。乞師一接。師曰。不接。曰為甚麼不接。師曰。為你東西不辯南北不分。曰將謂鬍鬚赤。更有赤鬚鬍。師曰。蘇嚧蘇嚧。問如何是道。師曰。放汝三十棒。曰為甚麼如此。師曰。殺人可恕。無禮難容。上堂。拈拄杖曰。大眾急著眼看。須彌山。畫一畫。百雜碎南贍部洲。打一棒。東傾西側。不免且收在開聖手中。教伊出氣不得。卓一下。

福州衡山惟禮禪師

上堂。若論此事。直下難明。三賢罔測。十聖不知。到這裡須高提祖令。橫按鏌鎁。佛尚不存。纖塵何立。直教須彌粉碎。大海焦枯。放一線道與諸人商量。且道。商量個甚麼。良久曰。鹽貴米賤。

臨安府北山顯明善孜禪師

僧問。如何是祖師西來意。師曰。九年空面壁。懡㦬又西歸。曰為甚麼如此。師曰。美食不中飽人餐。問如何是無情說法。師曰。燈籠掛露柱。曰甚麼人得聞。師曰。墻壁有耳。

明州啟霞思安禪師

僧問。諸佛出世。蓋為群生。和尚出世。當爲何人。師曰。不為阇黎。曰恁么則。潭深波浪靜。學廣語聲低。師曰。棒上不成龍。

越州雲門靈侃禪師

【現代漢語翻譯】現代漢語譯本：禪師說：『原來你不是個內行。』僧人拿起坐具說：『看看，摩竭陀國（Magadha，古印度王國名）親自執行這個命令。』禪師說：『現在你打算怎麼做？』僧人禮拜。禪師說：『虎頭蛇尾。』有人問：『東西不辨，南北不分，學人前來，請禪師指點。』禪師說：『不指點。』問：『為什麼不指點？』禪師說：『因為你東西不辨，南北不分。』問：『還以為你只是鬍鬚紅，沒想到連鬍鬚根都是紅的。』禪師說：『蘇嚧蘇嚧（sulu sulu，擬聲詞）。』有人問：『什麼是道？』禪師說：『打你三十棒。』問：『為什麼這樣？』禪師說：『殺人可以饒恕，無禮難以容忍。』禪師上堂，拿起拄杖說：『各位睜大眼睛看，須彌山（Sumeru，佛教中的世界中心）！』畫一畫，『百雜碎南贍部洲（Jambudvipa，佛教中人類居住的大陸）。』打一棒，『東倒西歪，不如先收回我開聖（Kaisheng，禪師自稱）手中，讓它喘不過氣。』說完，拄杖一擊。

福州衡山惟禮禪師

上堂：『要說這件事，直接說明很難明白，三賢（Three Worthies，指菩薩階位）也難以測度，十聖（Ten Saints，指菩薩階位）也不得而知。到了這裡，必須高舉祖師的法旨，橫按鏌鎁（Moye，古代寶劍名）。佛尚且不存在，纖塵又如何立足？』直接讓須彌山粉碎，大海乾枯，放一線生機與各位商量。那麼，商量個什麼呢？』良久說：『鹽貴米賤。』

臨安府北山顯明善孜禪師

僧人問：『什麼是祖師西來意？』禪師說：『九年空對面壁，茫然又西歸。』問：『為什麼這樣說？』禪師說：『美食不給飽人吃。』問：『什麼是無情說法？』禪師說：『燈籠掛在露柱上。』問：『什麼人能聽見？』禪師說：『墻壁有耳朵。』

明州啟霞思安禪師

僧人問：『諸佛出世，都是爲了眾生，和尚您出世，是爲了什麼人？』禪師說：『不是爲了你阇黎（Ajari，梵語，意為導師）。』問：『這樣說來，就是潭深波浪靜，學廣語聲低。』禪師說：『棍棒上變不成龍。』

越州雲門靈侃禪師

【English Translation】 English version: The Master said, 'Originally, you are not an expert.' The monk picked up his sitting cloth and said, 'Look, Magadha (ancient Indian kingdom) personally enforces this order.' The Master said, 'What are you going to do now?' The monk bowed. The Master said, 'A dragon's head and a snake's tail.' Someone asked, 'Unable to distinguish east from west, or north from south, a student comes seeking your guidance.' The Master said, 'I will not guide you.' The monk asked, 'Why not?' The Master said, 'Because you cannot distinguish east from west, or north from south.' The monk said, 'I thought you only had a red beard, but you have a red-rooted beard.' The Master said, 'Sulu sulu (onomatopoeia).' Someone asked, 'What is the Dao?' The Master said, 'I'll give you thirty blows.' The monk asked, 'Why?' The Master said, 'Killing can be forgiven, but rudeness is intolerable.' The Master ascended the hall, picked up his staff, and said, 'Everyone, open your eyes wide and look, Mount Sumeru (the central world-mountain in Buddhist cosmology)!' He drew a line, 'The Jambudvipa (the continent where humans live in Buddhist cosmology) is a shattered mess.' He struck the staff, 'Tilting east and west, I might as well take it back into my hands, Kaisheng (the Master referring to himself), and not let it breathe.' He struck the staff once.

Chan Master Weili of Hengshan in Fuzhou

Ascending the hall: 'Speaking of this matter, it is difficult to explain directly. The Three Worthies (referring to Bodhisattva stages) cannot fathom it, and the Ten Saints (referring to Bodhisattva stages) do not know it. Arriving here, one must raise the ancestral decree high and hold the Moye (an ancient sword) horizontally. Even the Buddha does not exist, so how can a speck of dust stand?' Directly shatter Mount Sumeru and scorch the great ocean, releasing a thread of life for everyone to discuss. So, what are we discussing?' After a long silence, he said, 'Salt is expensive, rice is cheap.'

Chan Master Xianming Shanzi of Beishan in Lin'an Prefecture

A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Nine years of facing the wall in vain, bewildered, he returns west again.' The monk asked, 'Why do you say that?' The Master said, 'Delicious food is not for those who are already full.' The monk asked, 'What is insentient beings preaching the Dharma?' The Master said, 'A lantern hangs on a pillar.' The monk asked, 'Who can hear it?' The Master said, 'The walls have ears.'

Chan Master Si'an of Qixia in Mingzhou

A monk asked, 'The Buddhas appear in the world for the sake of all beings. For whom does the Master appear in the world?' The Master said, 'Not for you, Ajari (Sanskrit for teacher).' The monk said, 'In that case, the pool is deep and the waves are calm, learning is broad and the voice is low.' The Master said, 'A dragon cannot be made from a stick.'

Chan Master Lingkan of Yunmen in Yuezhou

僧問。十二時中如何用心。師曰。佛殿里燒香。曰學人不會。師曰。三門頭合掌。上堂。塵勞未破。觸境千差。心鑒圓明。絲毫不立。靈光皎皎。獨露現前。今古兩忘。聖凡路絕。到這裡。始能卷舒自在。應用無虧。出沒往還人間天上。大眾。雖然如是。忽被人把住問你道。拄杖子向甚麼處著。又如何祇對。還有人道得么。出來道看。眾無對。乃拍禪床。下座。

天臺太平元坦禪師

上堂。是法無宗。隨緣建立。聲色動靜。不昧見聞。舉用千差。如鐘待扣。於此薦得。且隨時著衣吃飯。若是德山臨濟。更須打草鞋行腳。參。

臨安府佛日文祖禪師

僧問。峭峻之機。請師垂示。師曰。十字街頭八字立。曰祇如大洋海底行船。須彌山上走馬。又作么生。師曰。烏龜向火。曰恁么則。能騎虎頭。善把虎尾。師以拄杖點一下曰。禮拜著。

沂州望仙山宗禪師

僧問。四時八節即不問。平常一句事如何。師曰。禾山打鼓。曰莫是學人著力處也無。師曰。歸宗拽石。僧無語。師曰。真個衲僧。上堂。南臺烏藥。北海天麻。新羅附子。辰錦硃砂。良久曰。大眾會么。久立。上堂。你等諸人還肯放下么。若不放下。且擔取去。便下座。

瑞州五峰凈覺院用機禪師

僧問。

【現代漢語翻譯】現代漢語譯本：

有僧人問：『一天十二個時辰里，應該如何用心？』

禪師說：『在佛殿里燒香。』

僧人說：『弟子不明白。』

禪師說：『在三門前合掌。』

禪師上堂說法：『塵世的煩惱尚未破除，接觸外境便產生千萬種差別。心的明鏡圓滿澄澈，一絲一毫也不停留。靈光皎潔明亮，獨自顯露在眼前。今與古都被遺忘，聖與凡的道路斷絕。到了這個境界，才能收放自如，應用無窮無盡，出入往來於人間天上。各位，雖然是這樣，如果突然被人抓住問你：「拄杖應該放在哪裡？」又該如何回答？有沒有人能說得出來？出來說看！』

眾人無言以對。於是禪師拍了一下禪床，走下座。

天臺太平元坦禪師

禪師上堂說法：『佛法沒有固定的宗旨，隨著因緣而建立。對於聲音和顏色、動和靜，不迷惑于見聞。運用千差萬別，就像鐘等待敲擊一樣。如果能在此領悟，就隨時穿衣吃飯。如果是德山（Deshan）臨濟（Linji），更需要打草鞋去行腳參訪。』

臨安府佛日文祖禪師

有僧人問：『請禪師開示，什麼是峭峻的玄機？』

禪師說：『在十字街頭，以八字站立。』

僧人說：『如果像在大洋海底行船，在須彌山（Mount Sumeru）上跑馬，又該如何？』

禪師說：『烏龜向火。』

僧人說：『這樣說來，就能騎在老虎頭上，善於把握老虎的尾巴了？』

禪師用拄杖點了一下，說：『禮拜去吧！』

沂州望仙山宗禪師

有僧人問：『四時八節暫且不問，平常的一句話是什麼？』

禪師說：『禾山（He Shan）打鼓。』

僧人說：『莫非這就是弟子著力之處嗎？』

禪師說：『歸宗（Gui Zong）拽石。』

僧人無語。

禪師說：『真是個衲僧。』

禪師上堂說法：『南臺的烏藥，北海的天麻，新羅（Silla）的附子，辰錦的硃砂。』

良久，禪師說：『各位明白嗎？』

禪師站立很久。

禪師上堂說法：『你們這些人還肯放下嗎？如果不肯放下，就擔著去吧！』

說完便走下座。

瑞州五峰凈覺院用機禪師

有僧人問：

【English Translation】 English version:

A monk asked: 'How should one apply the mind throughout the twelve periods of the day?'

The Master said: 'Burn incense in the Buddha hall.'

The monk said: 'This student does not understand.'

The Master said: 'Join your palms at the three gates.'

The Master ascended the hall and said: 'The defilements of the world have not yet been broken through; encountering circumstances brings forth a thousand differences. The mirror of the mind is perfectly clear, not a single thread stands. The spiritual light is bright and pure, uniquely revealed before us. Past and present are both forgotten, the paths of the sacred and the mundane are cut off. Arriving at this point, one can then freely contract and expand, applying oneself without deficiency, emerging and submerging, going and returning between the human and heavenly realms. Great assembly, although it is like this, if suddenly someone grabs you and asks, 「Where should the staff be placed?」 How would you respond? Is there anyone who can say? Come forth and speak!'

The assembly was without response. Thereupon, the Master struck the Zen seat and descended.

Zen Master Yuan Tan of Taiping in Tiantai

The Master ascended the hall and said: 'The Dharma has no fixed doctrine; it is established according to conditions. With sounds and colors, movement and stillness, do not be deluded by seeing and hearing. Applications are infinitely diverse, like a bell awaiting a strike. If you realize this, then just wear your clothes and eat your meals as usual. If it were Deshan (德山) and Linji (臨濟), they would need to make straw sandals and travel on foot to seek enlightenment.'

Zen Master Wenzu of Fouri in Lin'an Prefecture

A monk asked: 'Please, Master, reveal the mechanism of steepness and loftiness.'

The Master said: 'Standing with the character 「eight」 at the crossroads.'

The monk said: 'What about sailing a boat at the bottom of the great ocean, or riding a horse on Mount Sumeru (須彌山)?'

The Master said: 'A turtle facing the fire.'

The monk said: 'In that case, one can ride the tiger's head and skillfully grasp the tiger's tail?'

The Master tapped once with his staff and said: 'Go and bow!'

Zen Master Zong of Wangxian Mountain in Yizhou

A monk asked: 'The four seasons and eight festivals I will not ask about. What about an ordinary phrase?'

The Master said: 'He Shan (禾山) beats the drum.'

The monk said: 'Is this perhaps where this student should exert effort?'

The Master said: 'Gui Zong (歸宗) drags the stone.'

The monk was speechless.

The Master said: 'Truly a mendicant monk.'

The Master ascended the hall and said: 'Southern Terrace's Lindera, Northern Sea's Gastrodia, Silla's (新羅) Aconite, Chen brocade's Cinnabar.'

After a long pause, the Master said: 'Does the great assembly understand?'

The Master stood for a long time.

The Master ascended the hall and said: 'Are you all willing to let go? If you are not willing to let go, then carry it away!'

Then he descended from the seat.

Zen Master Yongji of Jingjue Monastery on Five Peaks in Ruizhou

A monk asked:

如何是道。師曰。十字街頭踏不著。曰便恁么去時如何。師曰。且緩緩。上堂。清平過水。投子賣油。一年三百六十日。不須頻向數中求。以拂擊禪床下座。

無為軍佛足處祥禪師

僧問。如何是般若體。師曰。琉璃殿里隱寒燈。曰如何是般若用。師曰。活卓卓地。問一色無變異。喚作露地白牛。還端的也無。師曰。頭角生也。曰頭角未生時如何。師曰。不要犯人苗稼。

平江府明因慧赟禪師

上堂。橫按拄杖曰。若恁么去。直得。天無二日。國無二王。釋迦老子飲氣吞聲。一大藏教如蟲蝕木。設使鉆仰不及。正是無孔鐵錘。假饒信手拈來。也是殘羹餿飯。一時吐卻。方有少分相應。更乃墮在空亡。依舊是鬼家活計。要會么。雨後始知山色翠。事難方見丈夫心。卓拄杖。下座。

興化軍西臺其辯禪師

上堂。舉臨濟無位真人語。乃召大眾曰。臨濟老漢尋常一條脊樑硬似鐵。及乎到這裡。大似日中迷路。眼見空花。直饒道無位真人是乾屎橛。正是泥龜曳尾。其僧祇知季夏極熱。不知仲冬嚴寒。若據當時。合著得甚麼語。塞斷天下人舌頭。西臺祇恁么休去。又乃眼不見為凈。不免出一隻手狼籍去也。臨濟一擔。西臺一堆。一擔一堆。分付阿誰。從教撒向諸方去。笑殺當年老古錐。

【現代漢語翻譯】現代漢語譯本問：什麼是道？師父說：在十字街頭也無法找到。問：那麼，就這樣離去時會如何？師父說：且緩緩。上堂說法：清平的水流過，投子寺的僧人賣油。一年三百六十日，不必頻繁地在數字中尋求（真理）。用拂塵敲擊禪床，然後下座。

無為軍佛足處的祥禪師

僧人問：什麼是般若（Prajna，智慧）的本體？師父說：在琉璃殿里隱藏著一盞寒燈。問：什麼是般若（Prajna，智慧）的作用？師父說：活潑潑地。問：如果說一切事物都沒有變化和差異，稱之為露地白牛，這說法正確嗎？師父說：已經長出頭角了。問：頭角還未長出時會如何？師父說：不要侵犯別人的莊稼。

平江府明因慧赟禪師

上堂說法：橫著拄著枴杖說：如果這樣下去，就會達到天無二日，國無二王的境界。釋迦老子（Sakyamuni，佛教創始人）也會屏住呼吸，一大藏教（Tripitaka，佛教經藏）就像被蟲蛀的木頭一樣。即使努力鉆研仰望也無法企及，就像是無孔的鐵錘一樣。即使隨意拈來，也是殘羹餿飯。一時吐出來，才能有少許相應。更進一步說，如果墮入空無，依舊是鬼家的活計。想要明白嗎？雨後才知道山色翠綠，事情困難才能顯現出大丈夫的本色。放下拄杖，下座。

興化軍西臺其辯禪師

上堂說法：引用臨濟（Linji，禪宗大師）的無位真人語，於是召集大眾說：臨濟老漢（Linji，禪宗大師）平常一條脊樑硬似鐵，等到來到這裡，卻像是在大白天迷路，眼中所見都是虛幻的空花。即使說無位真人是乾屎橛，也像是泥龜在拖著尾巴。那些僧人只知道季夏（夏季）極熱，卻不知道仲冬（冬季）嚴寒。如果根據當時的情況，應該用什麼樣的話語來堵塞天下人的嘴巴呢？西臺（禪師自稱）就這樣結束了嗎？又或者眼不見為凈，免不了要伸出一隻手來狼藉一番。臨濟（Linji，禪宗大師）一擔，西臺（禪師自稱）一堆。一擔一堆，交付給誰呢？任憑它們撒向四面八方去，笑死當年那些老古錐（指那些自以為是的修行者）。

【English Translation】 English version Question: What is the Dao (the Way)? The master said: You cannot find it even at the crossroads. Question: Then, what happens when one departs in this manner? The master said: Take it slowly. Ascending the hall and giving a sermon: Clear and peaceful water flows by, the monk at Touzi Monastery sells oil. Three hundred and sixty days a year, there is no need to frequently seek (the truth) in numbers. He struck the Zen meditation bed with his whisk and descended from the seat.

Zen Master Xiang of the Buddha's Foot Place in Wui Army

A monk asked: What is the substance of Prajna (wisdom)? The master said: A cold lamp is hidden in the crystal palace. Question: What is the function of Prajna (wisdom)? The master said: Lively and vibrant. Question: If one says that all things are without change or difference, calling it a white bull in the open field, is this statement correct? The master said: Horns have already grown. Question: What happens when the horns have not yet grown? The master said: Do not trespass on other people's crops.

Zen Master Huiyun of Mingyin Monastery in Pingjiang Prefecture

Ascending the hall and giving a sermon: Holding the staff horizontally, he said: If it goes on like this, it will reach the state where there are not two suns in the sky, nor two kings in a country. Sakyamuni (the founder of Buddhism) will hold his breath, and the entire Tripitaka (Buddhist scriptures) will be like wood eaten by worms. Even if one tries hard to study and look up to it, it is like a hammer without a hole. Even if one picks it up casually, it is still leftover scraps and stale food. Only by spitting it all out at once can there be a slight correspondence. Furthermore, if one falls into emptiness, it is still the work of ghosts. Do you want to understand? Only after the rain do you know the mountain colors are green, and only when things are difficult do you see the heart of a true man. He put down his staff and descended from the seat.

Zen Master Qibian of Xitai in Xinghua Army

Ascending the hall and giving a sermon: Quoting Linji's (a Zen master) words about the True Person of No Rank, he then summoned the assembly and said: Old Man Linji (a Zen master) usually has a spine as hard as iron, but when he comes here, it is as if he is lost in broad daylight, and what he sees are illusory flowers in the sky. Even if one says that the True Person of No Rank is a dried dung spatula, it is like a mud turtle dragging its tail. Those monks only know that the late summer (summer) is extremely hot, but they do not know that the mid-winter (winter) is severely cold. According to the situation at that time, what kind of words should be used to block the mouths of all people in the world? Has Xitai (the Zen master referring to himself) ended it just like that? Or, since 'not seeing is pure', one cannot avoid extending a hand to make a mess of things. Linji (a Zen master) carries a load, and Xitai (the Zen master referring to himself) has a pile. A load and a pile, to whom shall they be entrusted? Let them be scattered in all directions, laughing to death those old fogeys (referring to those self-righteous practitioners) of yesteryear.

禮部楊杰居士

字次公號無為。歷參諸名宿。晚從天衣游。衣每引老龐機語。令研究深造。后奉祠泰山。一日雞一鳴。睹日如盤涌。忽大悟。乃別有男不婚。有女不嫁之偈曰。男大須婚。女長須嫁。討甚閑工夫。更說無生話。書以寄衣。衣稱善。後會芙蓉楷禪師。公曰。與師相別機年。蓉曰。七年。公曰。學道來。參禪來。蓉曰。不打這鼓笛。公曰。恁么則。空遊山水。百無所能也。蓉曰。別來未久。善能高鑒。公大笑。公有辭世偈曰。無一可戀。無一可舍。大虛空中。之乎者也。將錯就錯。西方極樂。

稱心倧禪師法嗣

彭州慧日堯禪師

僧問。古者道我有一句。待無舌人解語。卻向汝道。未審意旨如何。師曰。無影樹下好商量。僧禮拜。師曰。瓦解冰消。

報本蘭禪師法嗣

福州中際可遵禪師

上堂。咄咄咄。井底啾啾是何物。直饒三千大千。也祇是個鬼窟。咄。上堂。昨夜四更起來。呵呵大笑不歇。幸然好一覺睡。霜鐘撞作兩橛。上堂。禾山普化忽顛狂。打鼓搖鈴戲一場。劫火洞然宜煮茗。嵐風大作好乘涼。四蛇同篋看他弄。二鼠侵藤不自量。滄海月明何處去。廣寒宮殿白銀床。咄。上堂。八萬四千深法門。門門有路超乾坤。如何個個踏不著。祇為蜈蚣太多

腳。不唯多腳亦多口。釘觜鐵舌徒增丑。拈椎豎拂泥洗泥。揚眉瞬目籠中雞。要知佛祖不到處。門掩落花春鳥啼。

邢州開元法明上座

依報本未久。深得法忍。后歸里。事落魄。多嗜酒。呼盧每大醉。唱柳詞數闋。日以為常。鄉民侮之。召齋則拒。召飲則從。如是者十餘年。咸指曰醉和尚。一日謂寺眾曰。吾明旦當行。汝等無他往。眾竊笑之。翌晨攝衣就座。大呼曰。吾去矣。聽吾一偈。眾聞奔視。師乃曰。平生醉里顛蹶。醉里卻有分別。今宵酒醒。何處楊柳岸。曉風殘月。言訖寂然。撼之已委蛻矣。

稱心明禪師法嗣

洪州上藍院光寂禪師

上堂。橫按拄杖。召大眾曰。還識上藍老漢么。眼似木𣔻。口如匾擔。無問精粗。不知鹹淡。與么住持。百千過犯。諸禪德。還有為山僧懺悔底么。良久曰。氣急殺人。卓拄杖。下座。

廣因要禪師法嗣

福州妙峰如璨禪師

上堂。今朝是如來降生之節。天下緇流。莫不以香湯灌沐。共報洪恩。為甚麼教中卻道。如來者。無所從來。既是無所從來。不知降生底是誰。試請道看。若道得。其恩自報。若道不得。明年四月八。還是驀頭澆。

云居元禪師法嗣

臨安府百丈慶善院凈悟禪師

僧問。如何是佛。師

【現代漢語翻譯】現代漢語譯本

腳。不僅僅是多腳而且還多口。釘子般的嘴，鐵做的舌頭，徒增醜陋。拿著木槌豎起拂塵，用泥洗泥（比喻徒勞無功）。揚眉眨眼，如同籠中的雞。要知道佛祖不到的地方，門掩落花，只有春天的鳥在啼叫。

邢州開元法明上座

依靠過去的業報，壽命不久。深刻領悟了法忍（對佛法的忍耐和接受）。後來回到家鄉，行為放蕩不羈。非常喜歡喝酒，賭博時總是大醉。唱幾首柳永的詞，每天都這樣。鄉民們侮辱他。請他吃齋飯就拒絕，請他喝酒就去。像這樣過了十多年，大家都指著他說『醉和尚』。有一天，他對寺廟裡的僧眾說：『我明天就要走了，你們不要去別的地方。』僧眾們暗地裡嘲笑他。第二天早上，他整理好衣服，坐到座位上，大聲說：『我走了！聽我說一偈。』僧眾們聽到后跑來看。法明上座於是說：『平生醉里顛簸，醉里卻有分別。今宵酒醒，何處是楊柳岸，曉風殘月？』說完就寂然不動了，搖晃他，已經圓寂了。

稱心明禪師法嗣

洪州上藍院光寂禪師

上堂說法。橫著拿著拄杖，召喚大眾說：『還認識上藍的老漢嗎？眼睛像木𣔻（一種木製的眼珠），嘴巴像扁擔。無論問的是精細還是粗略的問題，都不知道是咸還是淡。這樣住持寺廟，犯下了成百上千的過錯。各位禪德，有沒有人為山僧我懺悔的？』停頓了很久說：『氣都喘不過來了，急死人了！』放下拄杖，走下座位。

廣因要禪師法嗣

福州妙峰如璨禪師

上堂說法。今天（農曆四月初八）是如來（Tathagata，佛的稱號）降生的節日，天下的出家人，沒有不用香湯沐浴佛像，共同報答佛的洪恩的。為什麼佛教中卻說：『如來，無所從來。』既然是無所從來，不知道降生的到底是誰。試著說來看看。如果說得對，佛恩自然報答。如果說不對，明年四月八，還是劈頭蓋臉地澆香湯。

云居元禪師法嗣

臨安府百丈慶善院凈悟禪師

有僧人問：『什麼是佛？』禪師

【English Translation】 English version

Feet. Not only many feet but also many mouths. Nail-like beaks and iron tongues only add to the ugliness. Holding a mallet and raising a whisk, washing mud with mud (a metaphor for futile effort). Raising eyebrows and winking, like a chicken in a cage. To know that the Buddha-ancestor does not reach, the door is covered with fallen flowers, and spring birds are singing.

Senior Monk Faming of Kaiyuan Temple in Xingzhou

Relying on past karma, his life was not long. He deeply understood Dharma-patience (endurance and acceptance of the Buddha's teachings). Later, he returned to his hometown and became dissolute. He was very fond of drinking, and always got drunk when gambling. He sang several lyrics of Liu Yong every day. The villagers insulted him. He refused invitations to vegetarian meals but accepted invitations to drink. After more than ten years like this, everyone pointed at him and called him 'drunken monk'. One day, he said to the monks in the temple: 'I will leave tomorrow, do not go elsewhere.' The monks secretly laughed at him. The next morning, he arranged his robes and sat down, shouting: 'I am leaving! Listen to my verse.' The monks ran to see him. The Senior Monk Faming then said: 'All my life I have stumbled in drunkenness, but in drunkenness there was discernment. Tonight, when the wine is gone, where is the willow bank, the dawn breeze, and the waning moon?' After saying this, he became silent and still, and when they shook him, he had already passed away.

Successor of Zen Master Chengxin Ming

Zen Master Guangji of Shanglan Temple in Hongzhou

Ascending the hall to preach. Holding a staff horizontally, he summoned the assembly and said: 'Do you still recognize the old man of Shanglan? His eyes are like wooden eyeballs, and his mouth is like a carrying pole. No matter whether the question is refined or coarse, he does not know whether it is salty or bland. Maintaining the temple like this, he has committed hundreds of thousands of faults. Fellow Zen practitioners, is there anyone who will repent for this mountain monk?' After a long pause, he said: 'I am out of breath, it is killing me!' He put down his staff and stepped down from the seat.

Successor of Zen Master Guangyin Yao

Zen Master Rucan of Miaofeng Temple in Fuzhou

Ascending the hall to preach. Today (the eighth day of the fourth lunar month) is the festival of the Tathagata's (Buddha's title) birth. All the monks in the world, without exception, bathe the Buddha's image with fragrant water, and together repay the Buddha's great kindness. Why does Buddhism say: 'The Tathagata, from nowhere comes.' Since he comes from nowhere, I do not know who is being born. Try to say it and see. If you say it correctly, the Buddha's kindness will be repaid naturally. If you do not say it correctly, next year on the eighth day of the fourth month, you will still be pouring fragrant water over his head.

Successor of Zen Master Yunju Yuan

Zen Master Jingwu of Baizhang Qingshan Temple in Lin'an Prefecture

A monk asked: 'What is Buddha?' The Zen Master

曰。問誰。曰特問和尚。師曰。鷂子過新羅。上堂。說則搖唇。行則動腳。直饒不說不行時。錯錯。拍禪床。下座。

常州善權慧泰禪師

上堂。諸佛出世。廣演三乘。達磨西來。密傳大事。上根之者。言下頓超。中下之流。須當漸次。發明心地。或一言唱道。或三句敷揚。或善巧應機。遂成多義。撮其樞要。總是空花。一句窮源。沉埋祖道。敢問諸人。作么生是依時及節底句。良久曰。微云淡河漢。疏雨滴梧桐。參。

饒州崇福德基禪師

上堂。若於這裡會得。便能入一佛國。坐一道場。水鳥樹林。共談斯要。樓臺殿閣。同演真乘。續千聖不盡之燈。照八面無私之𦦨。所以道。在天同天。在人同人。還有知音者么。良久曰。水底金烏天上日。眼中瞳子面前人。

婺州寶林懷吉真覺禪師

上堂。善慧遺風五百年。云黃山色祇依然。而今祖令重行也。一句流通遍大千。大眾且道。是甚麼句。莫是涵蓋乾坤。截斷眾流。隨波逐浪底么。吽。有甚交涉。自從有佛祖已來。未曾動著。今日不可漏泄真機去也。顧視大眾曰。若到諸方不得錯舉。

洪州資福宗誘禪師

上堂。龍泉今日與諸人說些葛藤。良久曰。枝蔓上更生枝蔓。

智海逸禪師法嗣

瑞州黃檗志因禪

【現代漢語翻譯】現代漢語譯本：問：請問你找誰？答：特地來問和尚您。師父說：『鷂子飛過新羅（Silla，古代朝鮮國家）。』上堂說法時，說是搖動嘴唇，行是挪動腳步。即使不說不行的時候，也是錯！錯！』拍了一下禪床，就下座了。

常州善權慧泰禪師

上堂說法時說：『諸佛出世，廣泛演說三乘（Three Vehicles，佛教教義，包括聲聞乘、緣覺乘和菩薩乘）。達磨（Bodhidharma，禪宗始祖）西來，秘密傳授大事。上等根器的人，聽聞當下就能頓悟超越。中下等根器的人，必須逐漸地發明心地。或者一句話就能闡明真理，或者三句話來敷衍宣揚，或者善巧地隨機應變，最終成就多種意義。』總結其關鍵，總歸是空花（illusory flower，比喻虛幻不實的事物）。一句窮盡根源，就沉埋了祖師之道。敢問各位，什麼是應時應節的那一句？』良久后說：『微云淡淡地遮掩著銀河，稀疏的雨點滴落在梧桐樹上。』參！

饒州崇福德基禪師

上堂說法時說：『如果在這裡領會了，便能進入一佛國（Buddha-land，佛所居住的清凈國土），坐於一道場（Bodhimanda，菩提道場，覺悟之地）。水鳥樹林，共同談論這個要旨。樓臺殿閣，一同演說真乘（True Vehicle，指唯一的成佛之道）。延續千聖也無法窮盡的燈火，照亮八面沒有偏私的門。』所以說：『在天如同天，在人如同人。』還有知音的人嗎？』良久后說：『水底的金烏是天上的太陽，眼中的瞳子就是面前的人。』

婺州寶林懷吉真覺禪師

上堂說法時說：『善慧（Mahakasyapa，摩訶迦葉，釋迦牟尼十大弟子之一）的遺風已經五百年了，云黃山（Yunhuang Mountain）的景色依然如故。如今祖師的法令和重又開始推行了，一句話流通遍佈大千世界。』各位且說，這是什麼話？莫非是涵蓋乾坤（enclosing the universe，比喻涵蓋一切），截斷眾流（cutting off all streams，比喻超越一切），隨波逐浪（following the waves，比喻隨波逐流）的嗎？』吽！有什麼相干？自從有佛祖以來，未曾觸動。今天不可泄露真機啊。』顧視大眾說：『如果到了其他地方，不得錯誤地引用。』

洪州資福宗誘禪師

上堂說法時說：『龍泉（Longquan，地名）今天和各位說些葛藤（tangled vines，比喻糾纏不清的話語）。』良久后說：『在枝蔓上又生出枝蔓。』

智海逸禪師法嗣

瑞州黃檗志因禪師

【English Translation】 English version: Asked: 'Whom are you looking for?' Replied: 'Specifically asking the venerable monk.' The master said: 'A hawk flies over Silla (ancient Korean kingdom).' Ascending the hall, speaking is moving the lips, walking is moving the feet. Even when not speaking or walking, it's wrong! Wrong!' He struck the Zen platform and descended.

Chan Master Huitai of Shanquan in Changzhou

Ascending the hall, he said: 'The Buddhas appear in the world, extensively expounding the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Bodhidharma came from the West, secretly transmitting the great matter. Those of superior capacity attain sudden transcendence upon hearing. Those of middle and lower capacity must gradually awaken their mind-ground.' 'Perhaps one word proclaims the Way, or three phrases elaborate and propagate. Or skillfully responding to the occasion, thus accomplishing multiple meanings.' Summarizing its essence, it is all illusory flowers (empty phenomena). One phrase exhausts the source, burying the ancestral Way. I dare ask everyone, what is the phrase that is timely and appropriate?' After a long pause, he said: 'Light clouds faintly obscure the Milky Way, sparse rain drips on the paulownia tree.' Investigate!

Chan Master Deji of Chongfu in Raozhou

Ascending the hall, he said: 'If you understand here, you can enter a Buddha-land (pure land where a Buddha resides), sit in a Bodhimanda (place of enlightenment). Water birds and forests together discuss this essential point. Towers and pavilions together expound the True Vehicle (the path to Buddhahood). Continuing the inexhaustible lamp of a thousand sages, illuminating the eight directions without partiality.' Therefore, it is said: 'In heaven, like heaven; among people, like people.' Are there any who understand?' After a long pause, he said: 'The golden crow in the water is the sun in the sky, the pupil in the eye is the person before you.'

Chan Master Huaiji Zhenjue of Baolin in Wuzhou

Ascending the hall, he said: 'The legacy of Mahakasyapa (one of the Buddha's chief disciples) has been five hundred years, the scenery of Yunhuang Mountain remains the same. Now the ancestral decree is being implemented again, one phrase circulates throughout the great thousand worlds.' Everyone, tell me, what is this phrase? Could it be 'enclosing the universe (all-encompassing), cutting off all streams (transcending all distinctions), following the waves (conforming to circumstances)'? Hum! What relevance does that have? Since the time of the Buddhas and patriarchs, it has never been touched. Today, we must not leak the true mechanism.' Looking at the assembly, he said: 'If you go to other places, do not misquote it.'

Chan Master Zongyou of Zifu in Hongzhou

Ascending the hall, he said: 'Longquan (place name) will speak some tangled vines (complicated matters) with everyone today.' After a long pause, he said: 'More vines grow on the vines.'

Successor of Chan Master Yi of Zhihai

Chan Master Zhiyin of Huangbo in Ruizhou

師

僧問。如何是得力句。師曰。腳。曰學人不會。師曰。一步進一步。上堂。四十九年說。恩潤禽魚。十萬途程來。警悟人天。這二老漢。各人好與三十棒。何故。一個說長說短。一個胡言漢語。雖然如是。且放過一著。

福州大中德隆海印禪師

上堂。法無異法。道無別道。時時逢見釋迦。處處撞著達磨。放步即交肩。開口即咬破。不咬破。大小大。上堂。夫欲智㧞。先須定動。卓拄杖曰。唵蘇嚧㗭唎娑婆訶。歸堂喫茶。上堂。觸境無滯底。為甚麼抬頭不起。田地穩密底。為甚麼下腳不得。譬如天王賜與華屋。雖獲大宅。要因門入。乃曰門聻。樊噲踏開真主出。巨靈抬手錦鱗噴。參。上堂。平旦寅。曉何人。處處彌陀佛。家家觀世音。月里麒麟看北斗。向陽椑子一邊青。

簽判劉經臣居士

字興朝。少以逸才登仕版。于佛法未之信。年三十二。會東林照覺總禪師與語。啟迪之乃敬服。因醉心祖道。既而抵京師。謁慧林沖禪師。于僧問雪竇。如何是諸佛本源。答曰。千峰寒色。語下有省。歲余官雒幕。就參韶山杲禪師。將去任。辭韶山。山囑曰。公如此用心。何愁不悟。爾後或有非常境界。無量歡喜。宜急收拾。若收拾得去。便成法器。若收拾不得。則有不寧之疾。成失心之患矣。

【現代漢語翻譯】現代漢語譯本師（指禪師）有僧人問：『如何是得力句？』師說：『腳。』僧人說：『學人不會。』師說：『一步進一步。』（禪師）上堂說法：『四十九年說法，恩澤潤及禽鳥魚類；十萬途程走來，警醒世間人天。』這兩個老漢（指釋迦牟尼和達摩），每個人都該打三十棒。為什麼？一個說長說短，一個胡言漢語。雖然如此，且放過他們一著。

福州大中德隆海印禪師（禪師）上堂說法：『法沒有不同的法，道沒有別的道。時時都能遇見釋迦（釋迦牟尼佛），處處都能撞見達摩（禪宗始祖）。放開腳步就肩並肩，一開口就咬破（玄機）。不咬破，就大大咧咧。』（禪師）上堂說法：『想要智慧敏捷，首先要安定心神。』用拄杖敲地，說：『唵蘇嚧㗭唎娑婆訶（om sulu qieli suo po he，咒語）。』然後回禪房喝茶。（禪師）上堂說法：『觸境無滯礙，為什麼抬不起頭？田地穩固嚴密，為什麼下不了腳？』譬如天王賜予華麗的房屋，即使獲得了大宅，也要從門進入。於是說：『門在哪裡？』樊噲（fan kuai，人名）一腳踢開，**涌出。巨靈（ju ling，神名）抬手，錦鱗噴涌。參！』（禪師）上堂說法：『平旦寅時，黎明時分是誰？處處都是彌陀佛（阿彌陀佛），家家都是觀世音（觀世音菩薩）。月亮里的麒麟（qi lin，神獸）看著北斗星，向陽的椑子（bei zi，植物）一邊青。』

簽判劉經臣居士字興朝，年輕時以出衆的才華步入仕途，對佛法並不相信。三十二歲時，與東林照覺總禪師（dong lin zhao jue zong chan shi，人名）交談，受到啓發，於是敬佩信服。因此醉心於祖師禪道。之後到達京師，拜見慧林沖禪師（hui lin chong chan shi，人名），聽到僧人問雪竇（xue dou，地名）：『如何是諸佛本源？』（雪竇禪師）回答說：『千峰寒色。』劉經臣在言語下有所領悟。一年多后，擔任雒陽的幕僚，將要赴任時，向韶山杲禪師（shao shan gao chan shi，人名）辭行。韶山禪師囑咐說：『您如此用心，何愁不能開悟？爾後或許會有非常境界，無量歡喜，應該趕緊收拾（控制住）。如果能收拾得住，便能成為法器（堪受佛法之人）；如果收拾不住，就會有不寧的疾病，成為失心之患啊。』

【English Translation】 English version Master (referring to a Chan master) A monk asked: 'What is a powerful phrase?' The master said: 'Feet.' The monk said: 'This student does not understand.' The master said: 'One step, one step further.' The master ascended the platform and said: 'For forty-nine years, the Dharma has been spoken, and the grace has nourished birds and fish; for ten thousand miles, I have come to awaken humans and devas.' These two old men (referring to Shakyamuni and Bodhidharma) each deserve thirty blows. Why? One speaks of length and shortness, and the other speaks nonsense. Although this is so, let them off this time.

Chan Master Dazhong Delong Haiyin of Fuzhou The master ascended the platform and said: 'Dharma has no different Dharmas, and the Way has no separate Ways. At all times, one encounters Shakyamuni (Shakyamuni Buddha), and everywhere one bumps into Bodhidharma (the first patriarch of Chan). Releasing the step is to cross shoulders, opening the mouth is to bite through (the mystery). If you don't bite through, it's just big and clumsy.' The master ascended the platform and said: 'If you want quick wit, you must first stabilize movement.' He struck the ground with his staff and said: 'Om sulu qieli suo po he (mantra).' Then he returned to his room for tea. The master ascended the platform and said: 'Unobstructed in encountering circumstances, why can't you raise your head? The field is stable and secure, why can't you put your foot down?' It is like a heavenly king bestowing a magnificent house; even if you obtain a large mansion, you must enter through the door. Then he said: 'Where is the door?' Fan Kuai (a person's name) kicked it open, and ** gushed out. Juling (a god's name) raised his hand, and brocade scales spurted out. Investigate!' The master ascended the platform and said: 'At dawn, the Yin hour, who is it? Everywhere is Amitabha Buddha (Amitabha Buddha), every family is Avalokiteshvara (Avalokiteshvara Bodhisattva). The Qilin (mythical creature) in the moon looks at the Big Dipper, and the sunny side of the Bi Zi (plant) is green.'

Layman Liu Jingchen, the Signatory Official Whose courtesy name was Xingchao, entered officialdom at a young age with outstanding talent, and did not believe in Buddhism. At the age of thirty-two, he spoke with Chan Master Zhaojue Zong of Donglin (a person's name) and was enlightened, so he admired and believed. Therefore, he was devoted to the Chan of the Patriarchs. Later, he arrived in the capital and visited Chan Master Huilin Chong (a person's name), and heard a monk ask Xuedou (a place name): 'What is the original source of all Buddhas?' (Chan Master Xuedou) replied: 'The cold color of a thousand peaks.' Liu Jingchen had some understanding in the words. More than a year later, when he was about to take office as a staff member in Luoyang, he bid farewell to Chan Master Shaoshan Gao (a person's name). Chan Master Shaoshan instructed: 'With your diligence, why worry about not being enlightened? Afterwards, there may be extraordinary states and boundless joy, and you should quickly gather (control) them. If you can gather them, you will become a vessel of Dharma (a person capable of receiving the Dharma); if you cannot gather them, there will be disturbing illnesses and the suffering of losing your mind.'

未幾復至京師。趨智海依正覺逸禪師請問因緣。海曰。古人道。平常心是道。你十二時中。放光動地。不自覺知。向外馳求。轉疏轉遠。公益疑不解。一夕入室。海舉傳燈所載。香至國王問波羅提尊者。何者是佛。尊者曰。見性是佛之語。問之。公不能對。疑甚。遂歸就寢。熟睡至五鼓。覺來方追念間。見種種異相。表裡通徹。六根震動。天地迴旋。如雲開月現。喜不自勝。忽憶韶山臨別所囑之言。姑抑之。逗明趨智海。悉以所得告。海為證據。且曰。更須用得始得。公曰。莫要踐履否。海厲聲曰。這個是甚麼事。卻說踐履。公默契。乃作發明心地頌八首。及著明道諭儒篇。以警世。詞曰。明道在乎見性。余之所悟者。見性而已。孟子曰。口之於味也。目之於色也。耳之於聲也。鼻之於臭也。四肢之於安佚也。性也。楊子曰。視聽言貌思。性所有也。有見於此。則能明乎道矣。當知道不遠。人人之於道。猶魚之於水。未嘗須臾離也。唯其迷己逐物。故終身由之而不知。佛曰大覺。儒曰先覺。蓋覺此耳。昔人有言曰。今古應無墜。分明在目前。又曰。大道祇在目前。要且目前難睹。欲識大道真體。不離聲色言語。又曰。夜夜抱佛眠。朝朝還共起。起倒鎮相隨。語默同居止。欲識佛去處。祇這語聲是。此佛者之語。道為最

親者。立則見其參於前也。在輿則見其倚于衡也。瞻之在前也。忽焉在後也。取之左右。逢其原也。此儒者之語。道最邇者。奈何此道。唯可心傳。不立文字。故世尊拈花。而妙心傳於迦葉。達磨面壁。而宗旨付于神光。六葉既敷。千花競秀。分宗列派。各有門庭。故或瞬目揚眉。擎拳舉指。或行棒行喝。豎拂拈槌。或持叉張弓。輥毬舞笏。或拽石般土。打鼓吹毛。或一默一言。一吁一笑。乃至種種方便。皆是親切為人。然祇為太親。故人多罔措。瞥然見者。不隔絲毫。其或沉吟。迢迢萬里。欲明道者。宜無忽焉。祖祖相傳。至今不絕。真得吾儒所謂。忿而不發。開而弗違者矣。余之有得。實在此門。反思吾儒。自有其道。良哉孔子之言。默而識之。一以貫之。故目擊而道存。指掌而意喻。凡若此者。皆合宗門之妙旨。得教外之真機。然而孔子之道。傳之子思。子思傳之孟子。孟子既沒不得其傳。而所以傳於世者。特文字耳。故余之學。必求自得而後已。幸餘一夕開悟。凡目之所見。耳之所聞。心之所思。口之所談。手足之所運動。無非妙者。得之既久。日益見前。每以與人。人不能受。然後知其妙道。果不可以文字傳也。嗚呼是道也。有其人則傳。無其人則絕。余既得之矣。誰其似之乎。終余之身。而有其人邪。無

【現代漢語翻譯】現代漢語譯本親近的人，站立時能看見他站在你的前面，乘車時能看見他倚靠在車前的橫木上。看著他，似乎總是在前面，轉眼間又好像在後面。想從左右去尋找他，卻發現他就是本源。這是儒家所說的話，道離我們最近。奈何這種道，只能用心來傳授，不能用文字來表達。所以世尊（釋迦牟尼佛的尊稱）拈花微笑，妙法就傳給了迦葉（摩訶迦葉，佛陀十大弟子之一）。達磨（菩提達摩，禪宗初祖）面壁九年，將宗旨傳給了神光（慧可，禪宗二祖）。六祖慧能之後，禪宗各派像千花競放一樣繁榮，各立門庭。所以有的眨眼揚眉，有的舉拳抬指，有的行棒行喝，有的豎拂拈槌，有的持叉張弓，有的輥毬舞笏，有的搬石運土，有的打鼓吹毛，有的一默不語，一言道破，一吁一嘆，一笑一顰，乃至種種方便，都是爲了親切地幫助人們開悟。然而正因為太親切了，所以人們反而不知所措。一下子見到的人，毫不隔閡；如果沉吟不決，那就相隔萬里。想要明白這個道的人，應該不要忽略任何細節。祖師們代代相傳，至今沒有斷絕，真正得到了我們儒家所說的『心中忿恨卻不發作，即使開導也不違背本性』的道理。我所領悟到的，實際上就在這個門徑里。反思我們儒家，自有其道。孔子說得好，『默默地記在心裡，用一個道理貫穿所有』，所以親眼見到就能明白道，指點一下就能領悟意思。凡是像這樣的，都符合禪宗的妙旨，得到了教外別傳的真機。然而孔子的道，傳給了子思，子思傳給了孟子，孟子去世后就沒能傳下去，而流傳於世的，僅僅是文字而已。所以我的學習，必須追求自己領悟而後才能停止。幸運的是，我有一個晚上開悟了，凡是眼睛所看到的，耳朵所聽到的，心裡所思考的，口裡所談論的，手腳所運動的，無一不是妙道。得到它已經很久了，而且日益明顯。每次想告訴別人，別人都不能接受，然後才知道這妙道，果然不能用文字來傳達啊！唉，這個道啊，有適合的人就能傳下去，沒有適合的人就會斷絕。我已經得到了它，誰能像我一樣呢？直到我去世，會有這樣的人嗎？沒有吧。

【English Translation】 English version When close, when standing, you see him in front; when in a carriage, you see him leaning on the crossbar. Looking at him, he seems to be in front; suddenly, he's behind. Trying to grasp him from left or right, you encounter his origin. This is the language of the Confucianists; the Dao is closest to us. Yet, how can this Dao only be transmitted through the heart, not established in writing? Thus, when the World-Honored One (Śākyamuni Buddha) twirled a flower, the wondrous mind was transmitted to Kāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples). When Bodhidharma (Bodhidharma, the first patriarch of Zen) faced the wall, the essence was entrusted to Shenguang (Huike, the second patriarch of Zen). After the sixth patriarch, Huineng, the Zen schools flourished like a thousand flowers blooming, each establishing its own lineage. Therefore, some blink and raise their eyebrows, some clench their fists and raise their fingers, some wield sticks and shout, some raise whisks and pick up mallets, some hold forks and draw bows, some roll balls and dance with tablets, some haul stones and carry earth, some beat drums and blow hairs, some are silent, some speak, some sigh, some laugh—even all sorts of expedient means are all for the sake of intimately helping people to awaken. Yet, precisely because it is too intimate, people are often at a loss. Those who see it in an instant are not separated by a hair's breadth; if they hesitate, they are separated by ten thousand miles. Those who wish to understand the Dao should not neglect any detail. The patriarchs have transmitted it generation after generation, and it has not been cut off to this day, truly obtaining what our Confucianists call 'resentment in the heart but not expressed, even when guiding, not violating one's nature.' What I have attained is actually within this path. Reflecting on our Confucianism, it has its own Dao. How well Confucius said it, 'Silently remember it in the heart, and use one principle to penetrate all,' so that one can understand the Dao upon seeing it with one's own eyes, and grasp the meaning with a mere pointing. All such things are in accordance with the wondrous essence of the Zen school, obtaining the true opportunity transmitted outside the teachings. However, the Dao of Confucius was transmitted to Zisi, Zisi transmitted it to Mencius, and after Mencius' death, it could not be transmitted, and what is passed down in the world is merely writing. Therefore, my learning must seek self-realization before it can stop. Fortunately, I had an awakening one night, and everything that my eyes see, my ears hear, my heart thinks, my mouth speaks, and my hands and feet move is nothing but the wondrous Dao. Having obtained it for a long time, it becomes increasingly clear. Every time I want to tell others, they cannot accept it, and then I know that this wondrous Dao cannot be conveyed in writing after all! Alas, this Dao, if there is a suitable person, it can be transmitted; if there is no suitable person, it will be cut off. I have already obtained it, who can be like me? Until I die, will there be such a person? Probably not.

其人邪。所不可得而知也。故為記頌歌語。以流播其事。而又著此篇。以諭吾徒云。

南嶽下十二世

蔣山泉禪師法嗣

清獻公趙抃居士

字悅道。年四十餘。擯去聲色。繫心定教。會佛慧來。居衢之南禪。公日親之。慧未嘗容措一詞。后典青州。政事之餘。多宴坐。忽大雷震驚。即契悟。作偈曰。默坐公堂虛隱幾。心源不動湛如水。一聲霹靂頂門開。喚起從前自家底。慧聞笑曰。趙悅道撞彩耳。富鄭公初于宗門未有所趣。公勉之書曰。伏惟。執事。富貴如是之極。道德如是之盛。福壽康寧。如是之備。退休閑逸。如是之高。其所未甚留意者。如來一大事因緣而已。能專誠求所證悟。則他日為門下賀也。公年七十有二。以太子少保致仕而歸。親舊里民遇之如故。作高齋以自適。題偈見意曰。腰佩黃金已退藏。箇中消息也尋常。世人慾識高齋老。祇是柯村趙四郎。復曰。切忌錯認。臨薨遺佛慧書曰。非師平日警誨。至此必不得力矣。慧悼以偈曰。仕也邦為瑞。歸歟世作程。人間金粟去。天上玉樓成。慧劍無纖缺。冰壺徹底清。春風瀫水路。孤月照云明。

慧林本禪師法嗣

東京法雲善本大通禪師

族董氏。漢仲舒之裔也。大父琪。父溫。皆官于潁。遂為潁人。母無子。禱白

【現代漢語翻譯】現代漢語譯本：這個人怎麼樣呢？（他的境界）是無法完全瞭解的。所以（後人）作了記、頌、歌等文辭，來流傳他的事蹟，並且又寫了這篇文章，來告誡我的門徒們。

南嶽下十二世

蔣山泉禪師的法嗣

清獻公趙抃（Zhao Bian，人名）居士

字悅道。四十多歲時，摒棄了聲色犬馬的享樂，一心專注于禪定和佛法教義。當時佛慧禪師（Fohui，人名）來到，住在衢州南禪寺。趙抃每天都親近他。佛慧禪師卻從未允許他說一句話。後來趙抃擔任青州的長官，在處理政事之餘，經常靜坐。忽然被一聲巨大的雷聲驚醒，當下就開悟了。作偈說：『默坐在公堂上，虛空地靠著幾案，心源清凈不動，像平靜的水面一樣。一聲霹靂從頭頂打開，喚醒了從前本來的那個自己。』佛慧禪師聽了笑著說：『趙悅道撞大運了！』富鄭公（Fuzheng，人名）起初對禪宗沒有什麼興趣，趙抃勉勵他，寫信說：『我私下認為，您，執事，富貴到了極點，道德如此興盛，福壽康寧，如此完備，退休后的閒適安逸，如此之高。您所不太留意的，只是如來出世的一件大事因緣而已。如果能專心誠意地尋求證悟，那麼將來我就可以向您祝賀了。』趙抃七十二歲時，以太子少保的身份退休回家。親戚朋友和鄉里百姓待他像過去一樣。他建造了高齋來讓自己感到舒適，題寫的偈語表達了他的心意：『腰間佩戴的黃金已經退藏起來，其中的訊息也很平常。世人如果想認識高齋老翁，只不過是柯村的趙四郎罷了。』又說：『切記不要認錯了。』臨終前給佛慧禪師寫信說：『如果不是老師平日的警醒教誨，到了現在必定使不上力了。』佛慧禪師悲痛地作偈悼念說：『做官時為國家帶來祥瑞，歸隱時為世人樹立榜樣。人間的金粟如來離去，天上玉樓建成。慧劍沒有絲毫缺損，冰壺徹底清澈。春風吹拂瀫水的路，孤單的月亮照耀著雲彩。』

慧林本禪師（Huilinben，人名）的法嗣

東京法雲善本大通禪師（Shanben，人名）

是董氏家族的人，是漢朝董仲舒（Dong Zhongshu，人名）的後代。祖父董琪（Dong Qi，人名），父親董溫（Dong Wen，人名），都在潁州做官，於是就成了潁州人。母親沒有兒子，向神祈禱。

【English Translation】 English version: What kind of person was he? It is impossible to fully understand (his state). Therefore, (later generations) composed records, eulogies, and songs to spread his deeds, and also wrote this article to instruct my disciples.

The twelfth generation from Nanyue

The Dharma successor of Chan Master Jiangshan Quan

Layman Zhao Bian (Zhao Bian, personal name), the Duke of Qingxian

His courtesy name was Yuedao. In his forties, he abandoned the pleasures of sensual indulgence and devoted himself to meditation and the teachings of Buddhism. At that time, Chan Master Fohui (Fohui, personal name) came and resided in the Nanchan Temple in Quzhou. Zhao Bian visited him every day. However, Chan Master Fohui never allowed him to say a word. Later, Zhao Bian served as the magistrate of Qingzhou. In his spare time from handling government affairs, he often sat in meditation. Suddenly, he was awakened by a loud thunderclap and attained enlightenment. He composed a verse saying: 'Sitting silently in the public hall, leaning idly against the desk, the source of my mind is pure and unmoving, like the surface of still water. A thunderbolt opens the top of my head, awakening the original self from the past.' Chan Master Fohui smiled and said, 'Zhao Yuedao has struck the jackpot!' Initially, Fu Zheng (Fuzheng, personal name) had no interest in the Chan school. Zhao Bian encouraged him, writing in a letter: 'I humbly believe that you, sir, are extremely wealthy and noble, your virtue is so flourishing, your blessings, longevity, and health are so complete, and your leisure and tranquility after retirement are so high. The only thing you have not paid much attention to is the great event and cause of the Tathagata's appearance in the world. If you can sincerely seek enlightenment, then I will congratulate you in the future.' At the age of seventy-two, Zhao Bian retired as the Junior Guardian of the Crown Prince and returned home. Relatives, friends, and villagers treated him as before. He built a high retreat to make himself comfortable, and the verse he inscribed expressed his intention: 'The gold worn on my waist has been retired and hidden away, and the news within is also ordinary. If people want to know the old man of the high retreat, he is just Zhao Silang of Ke Village.' He also said: 'Be careful not to mistake him.' Before his death, he wrote a letter to Chan Master Fohui, saying: 'If it were not for your usual warnings and teachings, Master, I would certainly be unable to exert any effort now.' Chan Master Fohui mourned him with a verse, saying: 'When he served as an official, he brought auspiciousness to the country; when he retired, he set an example for the world. The golden粟如來 of the human world has departed, and the jade pavilion in heaven has been completed. The sword of wisdom has no flaws, and the ice pot is thoroughly clear. The spring breeze blows on the road to 瀫水, and the lonely moon shines on the clouds.'

The Dharma successor of Chan Master Huilinben (Huilinben, personal name)

Chan Master Shanben (Shanben, personal name), the Greatly Penetrating of Fayun Temple in Tokyo

Belonged to the Dong family and was a descendant of Dong Zhongshu (Dong Zhongshu, personal name) of the Han Dynasty. His grandfather, Dong Qi (Dong Qi, personal name), and his father, Dong Wen (Dong Wen, personal name), both served as officials in Yingzhou, so they became people of Yingzhou. His mother had no son and prayed to the gods.

衣大士乃得。師及長博極群書。然清修無仕宦意。嘉祐八年。與弟善思往京師地藏院。選經得度。習毗尼。東遊至姑蘇。禮圓照于瑞光。照特顧之。於是契旨。經五稔益躋微奧。照令依圓通秀。師去又盡其要。元豐七年。渡淮留太守巖。久之出住雙林。遷凈慈。尋被旨徙法雲。僧問。寶塔元無縫。如何指示人。師曰。煙霞生背面。星月繞檐楹。曰如何是塔中人。師曰。竟日不知清世事。長年占斷白雲鄉。曰向上更有事也無。師曰。太無厭生。問若論此事。譬如兩家著棋。學人上來。請師一著。師曰。早見輪了也。僧曰。錯。師曰。是。僧曰。進前無路也。師卓拄杖一下曰。爭奈這個何。僧曰。祇如黑白未分時。又作么生。師曰。且饒一著。問百尺竿頭如何進步。師曰。險。曰便恁么去又作么生。師曰。百雜碎。問九夏賞勞即不問。從今向去事如何。師曰。光剃頭。凈洗缽。曰。謝師指示。師曰。滴水難消。上堂。上不見天。下不見地。逼塞虛空。無處迴避。為君明破即不中。且向南山看鱉鼻。擲拄杖。下座。

鎮江府金山善寧法印禪師

僧問。天皇也恁么道。龍潭也恁么道。未審和尚作么生道。師曰。手握白玉鞭。驢珠盡擊碎。曰退身有分。師曰。知過必改。上堂。顧視大眾曰。古人道。在眼曰見。在耳

【現代漢語翻譯】現代漢語譯本衣大士（一位居士的尊稱）於是得以出家。師父長大后博覽群書，然而清心修行，沒有做官的意願。嘉祐八年，與弟弟善思前往京師地藏院，挑選經典剃度出家，學習毗尼（戒律）。後來東遊至姑蘇（蘇州），在瑞光寺拜見圓照禪師。圓照禪師特別看重他，於是師父領會了禪宗的宗旨。經過五年，師父更加精進，領悟了禪宗的精微奧妙。圓照禪師讓他跟隨圓通秀禪師學習，師父離開圓通秀禪師時，已經完全掌握了禪宗的要義。元豐七年，師父渡過淮河，留在太守巖。過了很久，師父出來住在雙林寺，後來遷到凈慈寺，不久奉旨移居法雲寺。有僧人問：『寶塔本來就沒有縫隙，如何指示人呢？』師父說：『煙霞在寶塔的背面和前面升起，星星和月亮圍繞著屋檐。』僧人說：『如何是塔中的人？』師父說：『整天不知道世間的俗事，長年佔據著白雲繚繞的地方。』僧人說：『向上還有更深的事情嗎？』師父說：『太貪得無厭了。』有僧人問：『如果談論這件事，就像兩家下棋一樣，學人上來，請師父下一著。』師父說：『早就看見輪到你了。』僧人說：『錯了。』師父說：『是。』僧人說：『向前沒有路了。』師父用拄杖敲了一下地面說：『拿這個怎麼辦？』僧人說：『如果黑白還沒有分清的時候，又該怎麼辦呢？』師父說：『暫且饒你一著。』有僧人問：『百尺竿頭如何進步？』師父說：『危險。』僧人說：『就這樣下去又該怎麼辦呢？』師父說：『粉身碎骨。』有僧人問：『九夏賞勞（夏季的辛勞）就不問了，從今以後該怎麼辦？』師父說：『光剃頭，凈洗缽。』僧人說：『謝謝師父指示。』師父說：『滴水難消。』師父上堂說法：『向上看不見天，向下看不見地，充滿整個虛空，無處可以迴避。為你們說明白了，反而不對。還是向南山去看鱉鼻（比喻罕見的事物）吧。』扔掉拄杖，走下座位。

鎮江府金山善寧法印禪師有僧人問：『天皇（指天皇道悟禪師）也這麼說，龍潭（指龍潭崇信禪師）也這麼說，不知道和尚您怎麼說？』師父說：『手握白玉鞭，把驢珠全部擊碎。』僧人說：『退身有份。』師父說：『知錯就改。』師父上堂說法，環顧大眾說：『古人說，在眼睛裡叫做見，在耳朵里叫做聽。』

【English Translation】 English version 'Yi Da Shi' (a respectful term for a lay Buddhist) was then able to become a monk. The master, as he grew up, extensively studied various books, but with a pure mind for cultivation, he had no intention of pursuing an official career. In the eighth year of the Jiayou era, he went to the Dizang Monastery in the capital with his younger brother, Shansi, selected scriptures, and was tonsured. He studied the Vinaya (discipline). Later, he traveled east to Gusu (Suzhou) and paid respects to Yuanzhao at Ruiguang Temple. Yuanzhao especially valued him, and thus the master understood the essence of Chan Buddhism. After five years, the master became even more diligent and comprehended the subtle mysteries of Chan. Yuanzhao instructed him to follow the Chan master Yuantong Xiu. When the master left Yuantong Xiu, he had fully grasped the essentials of Chan. In the seventh year of the Yuanfeng era, the master crossed the Huai River and stayed at the Prefect Tai's Rock. After a long time, the master came out and resided at Shuanglin Temple, later moving to Jingci Temple, and soon after, he was ordered to move to Fayun Temple. A monk asked: 'The pagoda originally has no seams, how do you point it out to people?' The master said: 'Mists and clouds rise on the back and front of the pagoda, stars and moon surround the eaves.' The monk said: 'What is the person in the pagoda?' The master said: 'All day long, he doesn't know the mundane affairs of the world, year after year, he occupies the land of white clouds.' The monk said: 'Is there anything deeper beyond this?' The master said: 'Too greedy.' A monk asked: 'If we talk about this matter, it's like two families playing chess. A student comes up and asks the master to make a move.' The master said: 'I saw it was your turn long ago.' The monk said: 'Wrong.' The master said: 'Yes.' The monk said: 'There's no way forward.' The master struck the ground with his staff and said: 'What to do with this?' The monk said: 'If black and white are not yet distinguished, what should be done?' The master said: 'I'll spare you a move for now.' A monk asked: 'How to progress from the top of a hundred-foot pole?' The master said: 'Dangerous.' The monk said: 'What if I just go on like this?' The master said: 'Smashed to pieces.' A monk asked: 'I won't ask about the summer's labor, what about from now on?' The master said: 'Shave your head brightly, wash your bowl cleanly.' The monk said: 'Thank you for the master's guidance.' The master said: 'A drop of water is hard to digest.' The master ascended the hall and preached: 'Looking up, you can't see the sky, looking down, you can't see the earth, filling the entire void, there's nowhere to avoid. Explaining it clearly to you is actually wrong. Go look at the turtle's nose (a metaphor for something rare) on Nanshan.' He threw away his staff and stepped down from the seat.

Chan Master Shanning Fayin of Jinshan Temple in Zhenjiang Prefecture A monk asked: 'Emperor (referring to Emperor Daowu Chan Master) said it like that, Longtan (referring to Longtan Chongxin Chan Master) said it like that, I wonder what does the abbot say?' The master said: 'Holding a white jade whip in hand, smash all the donkey pearls.' The monk said: 'There is a share in retreating.' The master said: 'Knowing the mistake, one must correct it.' The master ascended the hall and preached, looking around at the crowd, he said: 'The ancients said, in the eyes it is called seeing, in the ears it is called hearing.'

曰聞。在鼻嗅香。在舌談論。在身覺觸。在意攀緣。雖然如是。祇見錐頭利。不見鑿頭方。若是金山即不然。有眼覷不見。有耳聽不聞。有鼻不知香。有舌不談論。有身不覺觸。有意絕攀緣。一念相應。六根解脫。敢問。諸禪德。且道。與前來是同是別。莫有具眼底衲僧。出來通個訊息。若無。復為諸人重重注破。放開則私通車馬。捏聚則毫末不存。若是飽戰作家。一任是非貶剝。

壽州資壽院圓澄巖禪師

僧問。大藏經中還有奇特事也無。師曰。祇恐汝不信。曰如何即是。師曰。黑底是黑。黃底是紙。曰謝師答話。師曰。領取鉤頭意。莫認定盤星。上堂。云生谷口。月滿長川。樵父斫深云。漁翁釣沙島。到這裡。便是吳道子張僧繇。無你下手處。良久曰。歸堂問取聖僧。參。上堂。乾坤肅靜。海晏河清。風不鳴條。雨不破塊。春生夏長。秋收冬藏。這個是世間法。作么生是佛法。良久曰。欲得不招無間業。莫謗如來正法輪。

秀州本覺寺守一法真禪師

江陰沈氏子。僧問。如何是句中玄。師曰。崑崙騎象藕絲牽。曰如何是體中玄。師曰。影。浸寒潭月在天。曰如何是玄中玄。師曰。長連床上帶刀眠。曰向上還有事也無。師曰。放下著。上堂。舉拂子曰。三世諸佛。六代祖師。總在這裡。還

【現代漢語翻譯】現代漢語譯本：說：在鼻聞香，在舌談論，在身覺觸，在意攀緣。雖然這樣，只見到錐子的尖利，卻看不到鑿子的方正。如果是金山就不是這樣，有眼也看不見，有耳也聽不見，有鼻也不知道香，有舌也不談論，有身也不覺觸，有意也斷絕攀緣。一念相應，六根解脫。請問，各位禪德，且說，與之前所說是相同還是不同？莫非有具眼力的衲僧，出來通個訊息。如果沒有，再為各位重重地註釋剖析。放開就如同私通車馬，捏聚就如同毫末都不存在。如果是飽經戰陣的作家，任憑是非貶低剝削。

壽州資壽院圓澄巖禪師

僧人問：大藏經中還有奇特的事嗎？禪師說：只怕你不相信。僧人說：如何才是？禪師說：黑的就是黑的，黃的就是紙。僧人說：感謝師父回答。禪師說：領會鉤子上的意思，不要認定秤盤上的星。上堂說法：雲彩從山谷口升起，月光灑滿長長的河流。樵夫砍伐深深的雲霧，漁翁垂釣沙洲島嶼。到了這裡，就算是吳道子、張僧繇，也沒有你下手的地方。良久說：回堂去問聖僧。參！上堂說法：天地肅靜，海面平靜，河流清澈。風不吹動樹枝，雨不損壞土塊。春天生長，夏天滋長，秋天收穫，冬天儲藏。這是世間法，什麼是佛法？良久說：想要不招無間地獄的業報，就不要誹謗如來的正法輪。

秀州本覺寺守一法真禪師

江陰沈氏的兒子。僧人問：什麼是句中玄？禪師說：崑崙騎象藕絲牽（Kunlun riding an elephant, led by lotus root silk）。僧人問：什麼是體中玄？禪師說：影子，浸在寒潭中，月亮在天。僧人問：什麼是玄中玄？禪師說：長連床上帶刀眠。僧人問：向上還有事嗎？禪師說：放下吧。上堂說法：舉起拂塵說：三世諸佛（Three worlds Buddhas），六代祖師（Six generations of Patriarchs），總在這裡。還

【English Translation】 English version: It is said: In the nose, there is smelling of fragrance; in the tongue, there is talking; in the body, there is tactile sensation; in the mind, there is clinging. Although it is so, one only sees the sharpness of the awl's tip, but not the squareness of the chisel's head. If it were a golden mountain, it would not be like this. Eyes cannot see it, ears cannot hear it, the nose does not know its fragrance, the tongue does not talk about it, the body does not feel it, and the mind ceases to cling. With one thought in accord, the six senses are liberated. I dare to ask, all you Chan practitioners, tell me, is it the same or different from what was said before? Is there a discerning monk who can come forth and convey a message? If not, I will again annotate and dissect it for you all. Letting go is like secretly communicating with carriages and horses; gathering it together is like not even a hair's breadth existing. If one is a seasoned warrior, let them be demeaned and exploited by right and wrong.

Zen Master Yuancheng Yan of Zishou Temple in Shouzhou

A monk asked: Is there anything extraordinary in the Great Treasury Sutra? The Master said: I'm just afraid you won't believe it. The monk said: What is it? The Master said: Black is black, and yellow is paper. The monk said: Thank you, Master, for your answer. The Master said: Grasp the meaning at the hook's end, don't fixate on the star on the scale pan. Ascending the hall, he said: Clouds rise from the valley mouth, the moon fills the long river. The woodcutter chops deep into the clouds, the fisherman angles on the sandy island. Arriving here, even Wu Daozi and Zhang Sengyao have no place for you to start. After a long while, he said: Return to the hall and ask the Holy Monk. Participate! Ascending the hall, he said: Heaven and earth are silent, the sea is calm, and the river is clear. The wind does not rustle the branches, and the rain does not break the clods. Spring grows, summer flourishes, autumn harvests, and winter stores. This is worldly dharma. What is Buddha-dharma? After a long while, he said: If you want to avoid incurring the karma of incessant hell, do not slander the Tathagata's true Dharma wheel.

Zen Master Shouyi Fazhen of Benjue Temple in Xiuzhou

A son of the Shen family of Jiangyin. A monk asked: What is the mystery within the phrase? The Master said: 'Kunlun riding an elephant, led by lotus root silk' (崑崙騎象藕絲牽). The monk asked: What is the mystery within the substance? The Master said: The shadow, immersed in the cold pool, the moon is in the sky. The monk asked: What is the mystery within the mystery? The Master said: Sleeping with a knife on a long couch. The monk asked: Is there anything beyond this? The Master said: Put it down. Ascending the hall, he raised his whisk and said: The Buddhas of the Three Worlds (三世諸佛), the Patriarchs of the Six Generations (六代祖師), are all here. Do you

見么。見汝不相當。又為說法雲。無二無二分。無別無斷故。還聞么。汝又不惺惺。一時卻往上方香積世界去也。撼拂子曰。退後退後。突著你眼睛。上堂。折半列三。人人道得。去一拈七。亦要商量。正當今日。雲門道底。不要別。作么生露得個訊息。良久曰。日月易流。

舒州投子修颙證悟禪師

僧問。是法平等。無有高下。為甚麼趙州三等接人。師曰。入水見長人。曰爭奈學人未會。師曰。喚不回頭爭奈何。上堂。楞伽峰頂誰能措足。少室巖前水泄不通。正當恁么時。黃頭老子張得口。碧眼胡僧開得眼。雖然如是。事無一向。先聖幸有第二義門。足可共諸人東說西說。所以道春生夏長。秋落冬枯。四時遷改。輪轉長途。愚者心生彼此。達者一味無殊。良久曰。陜府鐵牛吞大像。嘉州佛向藕絲藏。上堂。巍巍少室。永鎮群峰。有時雲中捧出。有時霧罩無蹤。有時突在目前。有口道不得。被人喚作壁觀胡僧。諸仁者。作么生免得此過。休休不如且持課。良久曰。一元和。二佛陀。三釋迦。自余是甚碗跶丘。參。

福州地藏守恩禪師

本州丘氏子。僧問。如何是佛。師曰。晝眠無益。曰意旨如何。師曰。早起甚長。問如何是西來祖意。師曰。風吹滿面塵。上堂。豎起拳曰。或時為拳。復開曰

【現代漢語翻譯】現代漢語譯本見么（看見了嗎）。見汝不相當（看見你並不理解）。又為說法雲（又為你說法）：『無二無二分（沒有兩個，沒有二分），無別無斷故（沒有區別，沒有斷滅的緣故）』。還聞么（聽見了嗎）？汝又不惺惺（你又不清醒）。一時卻往上方香積世界去也（一下子卻往上方香積世界去了）。撼拂子曰（搖動拂塵說）：『退後退後（退後，退後），突著你眼睛（小心碰到你的眼睛）』。上堂（升座說法）。折半列三（把一分為二，排列成三），人人道得（人人都能說）。去一拈七（去掉一，拈出七），亦要商量（也要商量）。正當今日（正當今天），雲門道底（雲門說的），不要別（不要有分別）。作么生露得個訊息（怎樣才能透露出這個訊息）？良久曰（沉默良久說）：『日月易流（日月容易流逝）』。

舒州投子修颙證悟禪師

僧問（有僧人問）：『是法平等（一切法都是平等的），無有高下（沒有高低之分）。為甚麼趙州三等接人（為什麼趙州禪師要用三種不同的方式接引人）？』師曰（禪師說）：『入水見長人（進入水中才能見到高大的人）』。曰（僧人說）：『爭奈學人未會（奈何學人還不明白）』。師曰（禪師說）：『喚不回頭爭奈何（叫喚不回頭又能怎麼樣呢）』。上堂（升座說法）。楞伽峰頂誰能措足（楞伽峰頂誰能立足）？少室巖前水泄不通（少室山巖前滴水不漏）。正當恁么時（正在這個時候），黃頭老子張得口（黃頭老子張開了口），碧眼胡僧開得眼（碧眼胡僧睜開了眼）。雖然如是（雖然如此），事無一向（事情沒有絕對的）。先聖幸有第二義門（先聖幸好還有第二義門），足可共諸人東說西說（足夠和大家東說西說）。所以道（所以說）：『春生夏長（春天生長，夏天滋長），秋落冬枯（秋天凋落，冬天枯萎）。四時遷改（四季遷移改變），輪轉長途（輪轉漫長的道路）。愚者心生彼此（愚笨的人心中產生彼此的分別），達者一味無殊（通達的人認為一切都是一樣的，沒有差別）』。良久曰（沉默良久說）：『陜府鐵牛吞大像（陜府的鐵牛吞下了大象），嘉州佛向藕絲藏（嘉州的佛像藏在藕絲里）』。上堂（升座說法）。巍巍少室（巍峨的少室山），永鎮群峰（永遠鎮守著群峰）。有時雲中捧出（有時在雲中顯現出來），有時霧罩無蹤（有時被霧籠罩，無影無蹤）。有時突在目前（有時突然出現在眼前），有口道不得（有口也說不出來）。被人喚作壁觀胡僧（被人叫做壁觀胡僧）。諸仁者（各位仁者），作么生免得此過（怎樣才能避免這個過失）？休休不如且持課（算了算了，不如先做功課）。良久曰（沉默良久說）：『一元和（一元和），二佛陀（二佛陀），三釋迦（三釋迦），自余是甚碗跶丘（其餘的是什麼碗跶丘）？參（參）！』

福州地藏守恩禪師

本州丘氏子（本州丘氏之子）。僧問（有僧人問）：『如何是佛（什麼是佛）？』師曰（禪師說）：『晝眠無益（白天睡覺沒有益處）』。曰（僧人說）：『意旨如何（是什麼意思）？』師曰（禪師說）：『早起甚長（早起時間很長）』。問（僧人問）：『如何是西來祖意（什麼是西來祖師的意旨）？』師曰（禪師說）：『風吹滿面塵（風吹得滿臉都是塵土）』。上堂（升座說法）。豎起拳曰（豎起拳頭說）：『或時為拳（有時是拳頭），復開曰（又張開手說）：』

【English Translation】 English version Do you see? Seeing you is not appropriate (you don't understand). And further expounds the Dharma, saying: 'No duality, no division of duality, no difference, no cessation.' Do you hear? You are still not awake. Suddenly, you go to the Fragrant Accumulation World above. (He) shakes the whisk and says: 'Step back, step back, (or I'll) poke your eyes!' Ascending the hall (to give a Dharma talk): Halving and arranging into three, everyone can say. Removing one and picking up seven, also requires discussion. Right at this moment, what Yunmen (a Zen master) said, don't differentiate. How can you reveal the message? After a long silence, (he) says: 'The sun and moon easily flow away.'

Zen Master Touzi Xiuyong of Shuzhou Realizing Enlightenment

A monk asked: 'The Dharma is equal, without high or low. Why does Zhaozhou (another Zen master) receive people with three different levels?' The Master said: 'Entering the water, you see a tall person.' The monk said: 'But this student still doesn't understand.' The Master said: 'What can be done if calling doesn't make (him) turn his head?' Ascending the hall (to give a Dharma talk): Who can set foot on the peak of Mount Lanka (Lanka Peak)? Water cannot leak through before Shaoshi Rock (Shaoshi Rock). Right at such a time, the yellow-headed old man opens his mouth, and the blue-eyed barbarian monk opens his eyes. Although it is like this, things are not one-sided. Fortunately, the ancient sages had a second gate of meaning, enough to talk about this and that with everyone. Therefore, it is said: 'Spring is born, summer grows, autumn falls, winter withers. The four seasons change, revolving on a long journey. The foolish give rise to the distinction of this and that, the enlightened find one taste without difference.' After a long silence, (he) says: 'The iron ox of Shaanxi swallows the great elephant, the Buddha of Jia Prefecture is hidden in lotus root silk.' Ascending the hall (to give a Dharma talk): The majestic Shaoshi (Shaoshi Mountain) eternally guards the peaks. Sometimes it is held out in the clouds, sometimes it is covered by mist without a trace. Sometimes it suddenly appears before your eyes, but you cannot speak of it. People call (him) the wall-gazing barbarian monk. All of you, how can you avoid this fault? Enough, enough, better to hold the lesson for now. After a long silence, (he) says: 'One Yuanhe (Yuanhe period), two Buddhas (Buddhas), three Shakyamunis (Shakyamunis), what are the rest, bowl-smashing monks? Investigate!'

Zen Master Shouchun of Fuzhou Dizang

A son of the Qiu family of this prefecture. A monk asked: 'What is Buddha?' The Master said: 'Sleeping during the day is useless.' The monk said: 'What is the meaning?' The Master said: 'Getting up early is very long.' The monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'The wind blows dust all over the face.' Ascending the hall (to give a Dharma talk): Raising his fist, (he) said: 'Sometimes it is a fist,' then opening (his hand), (he) said:

。或時為掌。若遇衲僧。有功者賞。遂放下曰。直是土曠人稀相逢者少。上堂。雨後鳩鳴。山前麥熟。何處牧童兒。騎牛笑相逐。更把短笛橫吹。風前一曲兩曲。參。上堂。山僧今日略通一線。不用狐疑。麥中有面。上堂。拈拄杖擊禪床一下曰。有智若聞則能信解。無智疑悔則為永失。三十年後不得道。山僧今日上堂。祇念法華經。參。上堂。衲僧現前三昧。釋迦老子不會。住世四十九年。說得天花亂墜。爭似飢餐渴飲。展腳堂中打睡。上堂。諸人知處。山僧盡知。山僧知處。諸人不知。今日不免佈施諸人。良久曰。頭上是天。腳下是地。參。

衢州靈曜寺𧦬(音辯)良佛慈禪師

饒州吳氏子。清獻趙公命開法於越州福果。衢州超化海會靈曜四剎。僧問。三變禪林。四回出世。于和尚分上。成得甚麼邊事。師曰。缽盂口向天。曰三十年來關棙子。而今流落五湖傳。師曰。那個是山僧關棙子。曰一言超影像。不墜古人風。師曰。惜取眉毛。上堂。不知時分之延促。不知日月之大小。灰頭土面且與么過。山僧每遇月朔。特地斗釘家風。抑揚問答。一場笑具。雖然如是。因風撒土。借水獻花。有個葛藤露布。與諸人共相解摘看。驀拈拄杖。擊香臺曰。參堂去。

明州香山延泳正覺禪師

上堂。心隨

【現代漢語翻譯】現代漢語譯本：有時會成為手掌。如果遇到雲遊僧人，有功勞的就賞賜。於是放下（拄杖）說：『真是地廣人稀，相逢的人很少。』

上堂：雨後鳩鳥鳴叫，山前麥子成熟。哪裡來的牧童，騎在牛背上笑著互相追逐。更把短笛橫著吹奏，在風前吹奏一曲又一曲。

參！

上堂：山僧我今天稍微通了一點。不用狐疑，麥子裡面有面粉。

上堂：拿起拄杖敲擊禪床一下說：『有智慧的人如果聽聞就能相信理解，沒有智慧的人疑惑後悔就會永遠失去。』三十年後不能得道，山僧我今天上堂，只念《法華經》。

參！

上堂：雲遊僧人目前的禪定境界，釋迦老子都不會。住世四十九年，說得天花亂墜，爭得過飢餓時吃飯，口渴時飲水，在禪堂里伸開腿腳睡覺。

上堂：你們知道的地方，山僧我都知曉。山僧我知道的地方，你們都不知道。今天免不了要佈施給你們。良久后說：『頭上是天，腳下是地。』

參！

衢州靈曜寺辯良佛慈禪師

是饒州吳氏的兒子。清獻趙公命令他在越州福果寺開法，又在衢州的超化寺、海會寺、靈曜寺這四座寺廟弘法。有僧人問：『三次改變禪林，四次出世，在和尚您的份上，成就了什麼事情？』

禪師說：『缽盂口朝天。』

僧人說：『三十年來（您）的關捩子，如今流落在五湖四海傳揚。』

禪師說：『哪個是山僧我的關捩子？』

僧人說：『一言超出影像，不墜落古人的風範。』

禪師說：『愛惜你的眉毛吧。』

上堂：不知道時辰的長短，不知道日月的執行大小。灰頭土臉地且這樣過日子。山僧我每逢初一，特地整頓家風，一問一答，像一場笑話。雖然是這樣，（也像）因風揚塵，借水獻花，有個中葛藤，與各位共同來解開看看。』

隨即拿起拄杖，敲擊香臺說：『參堂去！』

明州香山延泳正覺禪師

上堂：心隨……

【English Translation】 English version: Sometimes it becomes a palm. If encountering a wandering monk, those with merit are rewarded. Then he put down (the staff) and said, 'Truly, the land is vast and sparsely populated, and few meet each other.'

Going to the hall: After the rain, the turtledoves sing, and the wheat in front of the mountain is ripe. Where is the shepherd boy, riding on the back of the ox, laughing and chasing each other. Furthermore, he plays the short flute horizontally, playing one or two tunes in the wind.

Attend!

Going to the hall: This mountain monk has slightly understood something today. No need to be suspicious, there is flour in the wheat.

Going to the hall: He picked up his staff and struck the Zen bed once, saying, 'If those with wisdom hear it, they can believe and understand it; those without wisdom who doubt and regret will lose it forever.' If you cannot attain enlightenment after thirty years, this mountain monk will go to the hall today and only recite the Lotus Sutra (Fahua Jing).

Attend!

Going to the hall: The samadhi (Zen concentration) of the wandering monks present, even Shakyamuni Buddha (Shijia Laizi) does not understand. Living in the world for forty-nine years, speaking eloquently, how can it compare to eating when hungry, drinking when thirsty, and stretching out one's legs to sleep in the hall.

Going to the hall: What you all know, this mountain monk knows completely. What this mountain monk knows, you all do not know. Today, I cannot avoid giving alms to you all. After a long while, he said, 'Above your head is the sky, and below your feet is the earth.'

Attend!

Chan Master Bianliang Foci (Bianliang Foci), of Lingyao Temple (Lingyao Si) in Quzhou (Quzhou)

He was the son of the Wu family of Raozhou (Raozhou). The Honorable Zhao Qingxian (Zhao Qingxian) ordered him to open the Dharma at Fuguosi (Fuguosi) in Yuezhou (Yuezhou), and then at the four temples of Chaohua (Chaohua), Haihui (Haihui), and Lingyao (Lingyao) in Quzhou. A monk asked, 'Three times changing the Zen forest, four times appearing in the world, what has been accomplished on the part of the Abbot?'

The Master said, 'The mouth of the alms bowl faces the sky.'

The monk said, 'For thirty years, your linchpin has been scattered and spread throughout the five lakes.'

The Master said, 'Which is this mountain monk's linchpin?'

The monk said, 'One word surpasses images, not falling into the style of the ancients.'

The Master said, 'Cherish your eyebrows.'

Going to the hall: Not knowing the length of time, not knowing the size of the sun and moon. With a gray head and a dusty face, just passing the days like this. This mountain monk especially arranges the family style on the first day of each month, asking and answering, like a comedy. Although it is like this, (it is also like) scattering dust in the wind, offering flowers with water, there is a koan (Gefeng), let's all unravel it together.'

Immediately picking up the staff, he struck the incense table and said, 'Go to the meditation hall!'

Chan Master Zhengjue Yanyong (Zhengjue Yanyong) of Xiangshan (Xiangshan) Temple in Mingzhou (Mingzhou)

Going to the hall: The mind follows...

境現。境逐心生。心境兩忘。是個甚麼。拈起拄杖曰。且道這個甚處得來。若道是拄杖。瞎卻汝眼。若道不是拄杖。眼在甚麼處。是與不是。一時拈卻。且騎拄杖出三門去也。遂曳杖下座。

安吉州道場慧印禪師

上堂。韶石渡頭。舟橫野水。汾陽浪里。棹撥孤煙。云月無私。溪山豈異。一言合轍。千里同風。敢問諸人。作么生是同風底句。良久曰。八千子弟今何在。萬里山河屬帝家。

臨安府西湖妙慧文義禪師

上堂。會么。已被熱謾了也。今早起來無窖可說。下床著鞋。后架洗面。堂內展缽吃粥。粥后打睡。睡起喫茶。見客相喚。齋時吃飯。日日相似。有甚麼過。然雖如是。更有一般令我笑。金剛倒地一堆泥。拍禪床下座。

處州靈泉山宗一禪師

上堂。美玉藏頑石。蓮華出淤泥。須知煩惱處。悟得即菩提。咄。

泗州普照寺處輝真寂禪師

滁州趙氏子。開堂日。僧問。世尊出世。地涌金蓮。和尚出世。有何祥瑞。師曰。掃卻門前雪。

常州南禪寧禪師

僧問。廬陵米價作么生酬。師曰。款出囚口。

越州石佛曉通禪師

上堂。冷似秋潭月。無心合太虛。山高流水急。何處駐游魚。僧問。如何是頓教。師曰。月落寒潭。曰如何是漸教

【現代漢語翻譯】現代漢語譯本境現，境隨心生，心境兩忘，這是什麼？（禪師）拿起拄杖說：『且說這（拄杖）是從哪裡來的？如果說是拄杖，就瞎了你的眼；如果說不是拄杖，眼又在哪裡？』是與不是，一時拋卻，且騎著拄杖出山門去了。』於是拄著枴杖走下座位。

安吉州道場慧印禪師

上堂開示：韶石渡口，船隻橫在野水之上；汾陽的波浪里，船槳撥動著孤單的煙霧。雲和月沒有私心，溪山又有什麼不同？一句話如果合乎正道，千里之外也能感受到同樣的風氣。敢問各位，怎樣才是這『同風』的句子？』良久后說：『八千子弟如今在哪裡？萬里山河都屬於帝王之家。』

臨安府西湖妙慧文義禪師

上堂開示：『明白了嗎？已經被熱氣欺騙了。』今天早上起來沒什麼可說的，下床穿鞋，到後院洗臉，在堂內展開缽吃粥，吃完粥后睡覺，睡醒后喝茶，見到客人互相問候，齋飯時吃飯，每天都相似，有什麼過錯？雖然如此，還有一種情況讓我發笑：金剛倒地變成一堆泥。』拍了一下禪床，走下座位。

處州靈泉山宗一禪師

上堂開示：『美玉藏在頑石之中，蓮花從淤泥里長出。須知煩惱之處，悟得就是菩提。』咄！

泗州普照寺處輝真寂禪師

滁州趙氏子，開堂之日，僧人問：『世尊（釋迦摩尼佛）出世時，地涌金蓮，和尚您出世，有什麼祥瑞？』禪師說：『掃乾淨門前的雪。』

常州南禪寧禪師

僧人問：『廬陵的米價該怎麼算？』禪師說：『從囚犯口中審問出來。』

越州石佛曉通禪師

上堂開示：『冷得像秋天的潭水中的月亮，無心而與太虛融合。山高水流湍急，哪裡能停留遊動的魚？』僧人問：『什麼是頓教？』禪師說：『月亮落在寒冷的深潭中。』（僧人）問：『什麼是漸教？』

【English Translation】 English version 'The realm appears. The realm is born from the mind. Both mind and realm are forgotten. What is this?' (The Chan master) picked up his staff and said, 'Tell me, where did this come from? If you say it is a staff, you will blind your eyes. If you say it is not a staff, where are your eyes?' Whether it is or is not, cast it aside for a moment, and ride the staff out of the temple gate.' Then he dragged his staff and descended from the seat.

Chan Master Huiyin of Daochang Temple in Anji Prefecture

Ascending the hall: 'At the Shaoshi ferry, a boat lies across the wild waters; in the waves of Fenyang, an oar stirs the solitary mist. Clouds and moon are impartial, and what difference is there between streams and mountains? If one word accords with the path, a thousand miles will share the same spirit. I dare ask you all, what is the phrase that embodies this 'shared spirit'?' After a long silence, he said, 'Where are the eight thousand disciples now? The myriad miles of rivers and mountains belong to the imperial family.'

Chan Master Wenyi of Miaohui Temple in West Lake, Lin'an Prefecture

Ascending the hall: 'Do you understand? You have already been deceived by the heat.' Getting up this morning, there is nothing to say. Getting out of bed and putting on shoes, washing my face in the backyard, unfolding my bowl in the hall to eat porridge, sleeping after porridge, drinking tea after waking up, greeting guests, eating rice at mealtime, every day is the same, what fault is there? Even so, there is still something that makes me laugh: a Vajra (Diamond Warrior) falls to the ground as a pile of mud.' He struck the Chan bed and descended from the seat.

Chan Master Zongyi of Lingquan Mountain in Chuzhou

Ascending the hall: 'Fine jade is hidden in stubborn stone, and the lotus flower emerges from the mud. Know that in the place of afflictions, enlightenment is Bodhi.' Doh!

Chan Master Chuhui Zhenji of Puzhao Temple in Sizhou

On the day of opening the hall, Zhao, a son of Chuzhou, a monk asked: 'When the World-Honored One (Shakyamuni Buddha) appeared in the world, golden lotuses sprang from the earth. When you, the abbot, appear in the world, what auspicious signs are there?' The master said, 'Sweep the snow from in front of the gate.'

Chan Master Ning of N禪 Temple in Changzhou

A monk asked: 'How should the price of rice in Luling be determined?' The master said, 'Elicit it from the mouth of the prisoner.'

Chan Master Xiaotong of Stone Buddha Temple in Yuezhou

Ascending the hall: 'Cold like the moon in an autumn pool, without intention, it merges with the great void. The mountains are high and the water flows swiftly, where can the swimming fish stay?' A monk asked: 'What is the sudden teaching?' The master said, 'The moon falls into the cold, deep pool.' (The monk) asked: 'What is the gradual teaching?'

。師曰。云生碧漢。曰不漸不頓時如何。師曰。八十老婆不言嫁。

法雲秀禪師法嗣

東京法雲惟白佛國禪師

上堂。離婁有意。白浪徒以滔天。罔象無心。明珠忽然在掌。以手打一圓相。召大眾曰。還見么。良久曰。看即有分。上堂。拈拄杖示眾曰。山僧住持七十餘日。未曾拈動這個。而今不免。現些小神通。供養諸人。遂卓拄杖下座。上堂。過去已過去。未來且莫算。正當現在事。今朝正月半。明月正團圓。打鼓普請看。大眾看即不無。畢竟喚甚麼作月。休于天上覓。莫向水中尋。師有續燈錄三十卷入藏。

建康府保寧子英禪師

錢塘人也。上堂。拈拄杖曰。日月不能並明。河海不能競深。須彌不能同高。乾坤不能同固。聖凡智慧不及。且道這個有甚麼長處。良久曰。節目分明。生來條直。冰雪敲開片片分。白雲點破承伊力。擊禪床下座。

溫州仙巖景純禪師

僧問。德山棒。臨濟喝。和尚如何作用。師曰。老僧今日困。僧便喝。師曰。卻是你惺惺。

寧國府廣教守訥禪師(圓照上足時稱訥叔)

僧問。如何是古今常存底句。師曰。鐵牛橫海岸。曰如何是衲僧正眼。師曰。針劄不入。

興元府慈濟聰禪師

僧問。如何是道。師曰。此去長安

【現代漢語翻譯】現代漢語譯本：

師父說：『雲彩在碧藍的天空中升起。』學僧問：『不漸修也不頓悟是怎樣的？』師父說：『八十歲的老婆婆不會說要嫁人。』法雲秀禪師的法嗣東京法雲惟白佛國禪師禪師上堂說法：『離婁（古代的視力極好的人）有意識地去看，白色的浪花也只是徒勞地滔天；罔象（傳說中的水怪）無心，明珠卻忽然出現在掌中。』用手畫一個圓相，召集大眾說：『還看見了嗎？』停頓了很久說：『看就能有所領悟。』禪師上堂說法，拿起拄杖向大眾展示說：『山僧我主持這裡七十多天，未曾拿起過這個。今天不得已，現出一些小神通，供養各位。』於是放下拄杖走下座位。禪師上堂說法：『過去已經過去，未來且不要算計。正在發生的現在的事，就是今天正月十五。明月正圓，打鼓請大家看。』大眾看是看到了，到底叫什麼作月亮呢？不要在天上尋找，也不要向水中尋覓。』禪師有《續燈錄》三十卷收入藏經。建康府保寧子英禪師錢塘人。禪師上堂說法，拿起拄杖說：『日月不能同時明亮，河海不能比深，須彌山（佛教中的山名）不能同高，乾坤不能同堅固。聖人和凡人的智慧都達不到。』那麼，這個（拄杖）有什麼長處呢？停頓了很久說：『節眼分明，生來挺直。冰雪敲開，片片分開；白雲點綴，承受它的力量。』敲擊禪床後走下座位。溫州仙巖景純禪師有僧人問：『德山（禪宗大師）用棒打，臨濟（禪宗大師）用喝，和尚您如何運用？』禪師說：『老僧今天睏倦。』僧人便喝了一聲。禪師說：『倒是你很清醒。』寧國府廣教守訥禪師（圓照禪師的高足，當時被稱為訥叔）有僧人問：『什麼是古今常存的句子？』禪師說：『鐵牛橫臥在海岸。』問：『什麼是衲僧（僧人的別稱）的正眼？』禪師說：『針也扎不進去。』興元府慈濟聰禪師有僧人問：『什麼是道？』禪師說：『由此去往長安。』

【English Translation】 English version:

The master said, 'Clouds rise in the azure sky.' A monk asked, 'What is it like to be neither gradual nor sudden?' The master said, 'An eighty-year-old woman doesn't talk about getting married.' Successor of Dharma Master Fayun Xiu Chan Master Weibai of Foguo Temple in Dongjing The Chan master ascended the hall and said, 'Li Lou (a person with exceptional eyesight in ancient times) intentionally looks, but the white waves only futilely surge to the sky; Wangxiang (a legendary water monster) is without intention, yet a bright pearl suddenly appears in the palm.' He drew a circle with his hand and summoned the assembly, saying, 'Do you see it?' After a long pause, he said, 'Seeing is having a share.' The Chan master ascended the hall, took up his staff, and showed it to the assembly, saying, 'This mountain monk has been in charge here for more than seventy days, and has never picked this up. Today, I cannot avoid showing some small supernatural powers to offer to you all.' Then he put down his staff and went down from his seat. The Chan master ascended the hall and said, 'The past is already past, and the future should not be calculated. The present matter that is happening is today, the fifteenth day of the first month. The bright moon is round, beat the drum and invite everyone to see.' The assembly sees it, but what do you call the moon? Do not seek it in the sky, nor look for it in the water.' The master has thirty volumes of the 'Supplement to the Record of the Lamp' included in the Tripitaka. Chan Master Ziying of Baoning Temple in Jiankang Prefecture He was a native of Qiantang. The Chan master ascended the hall, took up his staff, and said, 'The sun and moon cannot shine together, the rivers and seas cannot compete in depth, Mount Sumeru (a mountain in Buddhism) cannot be equally high, and heaven and earth cannot be equally solid. The wisdom of saints and ordinary people cannot reach it.' So, what are the strengths of this (staff)? After a long pause, he said, 'The joints are clear, and it is straight from birth. The ice and snow are knocked open, and it is divided into pieces; the white clouds adorn it, bearing its strength.' He struck the Zen platform and went down from his seat. Chan Master Jingchun of Xianyan Temple in Wenzhou A monk asked, 'Deshan (a Chan master) uses the stick, and Linji (a Chan master) uses the shout. How does the master use them?' The master said, 'This old monk is tired today.' The monk then shouted. The master said, 'It is you who are awake.' Chan Master Shouna of Guangjiao Temple in Ningguo Prefecture (a senior disciple of Yuanzhao, then called Uncle Na) A monk asked, 'What is the eternally existing phrase of ancient and modern times?' The master said, 'An iron ox lies across the coast.' He asked, 'What is the true eye of a monk?' The master said, 'A needle cannot penetrate it.' Chan Master Cong of Ciji Temple in Xingyuan Prefecture A monk asked, 'What is the Dao?' The master said, 'From here to Chang'an.'

三十七程。曰如何是道中人。師曰。撞頭磕額。問不是風動。不是幡動。未審是甚麼動。師曰。低聲低聲。問如何是隨色摩尼珠。師曰。青青翠竹。鬱鬱黃花。曰如何是正色。師曰。退後退後。問釋迦已滅。彌勒未生。未審誰為導首。師曰。鐵牛也須汗出。曰莫便是為人處也無。師曰。細看前話。問如何是超佛越祖之談。師曰。陜府鐵牛。上堂。三乘教典。不是真詮。直指本心。未為極則。若是通心上士。脫灑高流。出來相見。乃顧視大眾曰。休。上堂。終日孜孜相為。恰似牽牛上壁。大眾何故如此。貪生逐日區區去。喚不回頭爭奈何。上堂。一即一。二即二。把定要津。何處出氣。拈拄杖曰。彼自無瘡。勿傷之也。卓一下。下座。

安州白兆山通慧圭禪師

上堂。幸逢嘉會。須採異聞。既遇寶山。莫令空手。不可他時後日。門扇後壁角頭。自說大話也。窮天地。亙古今。即是當人一個自性。於是中間更無他物。諸人每日行時行著。臥時臥著。坐時坐著。祇對語言時。滿口道著。以至揚眉瞬目。嗔喜愛憎。寂默遊戲。未始間斷。因甚麼不肯承當。自家歇去。良由無量劫來。愛慾情重。生死路長。背覺合塵。自生疑惑。譬如空中飛鳥。不知空是家鄉。水裡游魚。忘卻水為性命。何得自抑。卻問傍人。大似捧

【現代漢語翻譯】現代漢語譯本三十七程：問：『如何是道中人？』（如何才能成為悟道之人？）師（禪師）說：『撞頭磕額。』（形容四處碰壁，苦苦求索。）問：『不是風動，不是幡動，未審是什麼動？』（既不是客觀環境的變化，也不是表象的變動，那是什麼在動？）師說：『低聲低聲。』（不要執著于外在的爭論，向內心尋找答案。）問：『如何是隨色摩尼珠？』（什麼是能隨著環境變化而顯現不同色彩的摩尼寶珠，比喻佛性？）師說：『青青翠竹，鬱鬱黃花。』（翠竹是青色的，黃花是黃色的，一切事物都展現著本來的面目。）問：『如何是正色？』（什麼是本來的顏色，真實的自性？）師說：『退後退後。』（不要執著于表象，要向後退一步，才能看清真相。）問：『釋迦（釋迦牟尼，佛教創始人）已滅，彌勒（彌勒菩薩，未來佛）未生，未審誰為導首？』（釋迦牟尼佛已經涅槃，彌勒佛尚未降生，誰來引導我們？）師說：『鐵牛也須汗出。』（即使是鐵牛也會累得出汗，比喻修行需要付出艱辛的努力。）問：『莫便是為人處也無？』（難道這就是為人處世的道理嗎？）師說：『細看前話。』（仔細體會之前所說的話。）問：『如何是超佛越祖之談？』（什麼是超越佛和祖師的言論？）師說：『陜府鐵牛。』（陜府的鐵牛，比喻不可思議，難以理解。）上堂：三乘教典，不是真詮。（小乘、中乘、大乘的教義，並非究竟的真理。）直指本心，未為極則。（直接指向本心，也並非最高的境界。）若是通心上士，脫灑高流。（如果是通達心性的修行人，灑脫自在的高士。）出來相見。（就應該站出來，展現你的境界。）乃顧視大眾曰：休。（禪師環顧大眾說：停止吧，不要再執著于言語。）上堂：終日孜孜相為，恰似牽牛上壁。（整天勤勤懇懇地努力，就像牽著牛上墻一樣困難。）大眾何故如此？（大家為什麼會這樣呢？）貪生逐日區區去，喚不回頭爭奈何。（貪戀生命，追逐著每一天，即使呼喚也無法回頭，又能怎麼樣呢？）上堂：一即一，二即二。（一就是一，二就是二，事物本來的面目就是如此。）把定要津，何處出氣？（把握住關鍵，從哪裡發出氣息呢？比喻要抓住根本，不要被表象迷惑。）拈拄杖曰：彼自無瘡，勿傷之也。（拿起拄杖說：它本身沒有傷口，不要傷害它。比喻不要無端生事，自尋煩惱。）卓一下，下座。（用拄杖敲擊一下，然後下座。）安州白兆山通慧圭禪師上堂：幸逢嘉會，須採異聞。（有幸遇到這樣的盛會，必須採擷不同的見解。）既遇寶山，莫令空手。（既然遇到了寶山，就不要空手而歸。）不可他時後日，門扇後壁角頭，自說大話也。（不要等到以後，在門后墻角自吹自擂。）窮天地，亙古今，即是當人一個自性。（遍及天地，貫穿古今，就是每個人本來的自性。）於是中間更無他物。（除此之外，再沒有其他的東西。）諸人每日行時行著，臥時臥著，坐時坐著。（大家每天行走時行走著，睡覺時睡覺著，坐著時坐著。）祇對語言時，滿口道著。（即使在應對言語時，也滿口說著。）以至揚眉瞬目，嗔喜愛憎，寂默遊戲，未始間斷。（甚至揚眉眨眼，嗔怒喜愛，寂靜遊戲，從未間斷。）因甚麼不肯承當，自家歇去。（為什麼不肯承擔，讓自己停下來呢？）良由無量劫來，愛慾情重，生死路長。（這是因為無量劫以來，愛慾深重，生死輪迴的道路漫長。）背覺合塵，自生疑惑。（背離覺悟，與塵世融合，自然產生疑惑。）譬如空中飛鳥，不知空是家鄉。（譬如空中的飛鳥，不知道天空是自己的家鄉。）水裡游魚，忘卻水為性命。（水裡的游魚，忘記了水是自己的生命。）何得自抑，卻問傍人。（為什麼自我壓抑，反而去問別人呢？）大似捧

【English Translation】 English version Thirty-seven stages. Asked: 'What is a person of the Way?' The Master said: 'Bumping head and knocking forehead.' Asked: 'It is not the wind moving, it is not the banner moving, what is moving?' The Master said: 'Lower your voice, lower your voice.' Asked: 'What is a Mani pearl that changes with color?' The Master said: 'Green bamboo, lush yellow flowers.' Asked: 'What is the true color?' The Master said: 'Step back, step back.' Asked: 'Shakyamuni (Sakyamuni, the founder of Buddhism) has passed away, Maitreya (Maitreya Bodhisattva, the future Buddha) has not yet been born, who is the leader?' The Master said: 'Even an iron ox must sweat.' Asked: 'Could this be the way to conduct oneself?' The Master said: 'Look closely at what was said before.' Asked: 'What is talk that transcends Buddhas and surpasses ancestors?' The Master said: 'The iron ox of Shanfu.' Ascending the hall: The teachings of the Three Vehicles are not the true meaning. Directly pointing to the original mind is not the ultimate. If one is a superior person who understands the mind, a noble person who is free and unrestrained, come forth and meet me. Then, looking at the assembly, he said: Stop. Ascending the hall: Toiling diligently all day long is like leading an ox up a wall. Why is the assembly like this? Greedily clinging to life, chasing after each day, what can be done when called but not turning back? Ascending the hall: One is one, two is two. Holding firmly to the key point, where does one exhale? Holding up his staff, he said: 'Since it has no wound, do not injure it.' He struck it once and descended from the seat. Zen Master Tonghui Gui of Baizhao Mountain in Anzhou Ascending the hall: Fortunately, we have met at this auspicious gathering, we must gather different opinions. Since we have encountered a treasure mountain, do not let your hands be empty. Do not, at some later time, behind the door or in the corner of the wall, boast about yourself. Exhausting heaven and earth, spanning ancient and modern times, is the inherent nature of each person. Therefore, there is nothing else in between. Everyone walks when walking, sleeps when sleeping, sits when sitting. Even when responding to language, one's mouth is full of words. Even raising eyebrows and blinking eyes, anger, love, joy, hatred, silence, and play, have never ceased. Why are you unwilling to accept and let yourself rest? It is because for countless eons, love and desire have been heavy, and the path of birth and death has been long. Turning away from enlightenment and uniting with the dust, doubts arise naturally. It is like a bird flying in the sky, not knowing that the sky is its home. A fish swimming in the water forgets that water is its life. Why suppress yourself and ask others? It is like holding

飯稱饑。臨河叫渴。諸人要得休去么。各請立地定著精神。一念回光。豁然自照。何異空中紅日獨運無私。盤裡明珠不撥自轉。然雖如是。祇為初機向上機關未曾踏著。且道作么生是向上機關。良久曰。仰面看天不見天。

廬州長安凈名法因禪師

上堂。天上月圓。人間月半。七八是數。事卻難算。隱顯不辨即且置。黑白未分一句。作么生道。良久曰。相逢秋色里。共話月明中。上堂。祖師妙訣。別無可說。直饒釘觜鐵舌。未免弄巧成拙。凈名已把天機泄。

浮槎山福嚴守初禪師

僧問。如何是受用三昧。師曰。拈匙放箸。問如何是正直一路。師曰。踏不著。曰踏著后如何。師曰。四方八面。乃曰。若論此事。放行則。曹溪路上月白風清。把定則。少室峰前云收霧卷。如斯語論已涉多途。但由一念相應。方信不從人得。大眾且道。從甚麼處得。良久曰。水流元在海。月落不離天。上堂。即性之相。一亙晴空。即相之性。千波競起。若徹來源。清流無阻。所以。舉一念。而塵沙法門頓顯。拈一毫。而無邊剎境齊彰。且道文殊普賢在甚麼處。下坡不走。快便難逢。便下座。

鼎州德山仁繪禪師

僧問。如何是不動尊。師曰。來千去萬。曰恁么則腳跟不點地也。師曰。卻是汝會。上堂

【現代漢語翻譯】現代漢語譯本用飯時才說餓，到了河邊才喊渴。各位想要歇息嗎？請各自站穩腳跟，集中精神，一念之間迴光返照，自然會豁然開朗，如同空中紅日獨自執行，毫無偏私，又如盤中明珠，無需撥動也能自行轉動。雖然如此，這只是針對初學者，向上提升的關鍵尚未觸及。那麼，什麼是向上提升的關鍵呢？（停頓良久）抬頭看天卻看不見天。

廬州長安凈名法因禪師

上堂開示：天上的月亮是圓的，人間的月亮有缺有圓。七和八隻是數字，事情卻難以計算。隱和顯暫且不論，黑白未分的一句話，該怎麼說呢？（停頓良久）相逢在秋色之中，共同談論明月當空。上堂開示：祖師的精妙訣竅，沒有什麼可多說的。即使口齒伶俐，也難免弄巧成拙。凈名我已經把天機泄露了。

浮槎山福嚴守初禪師

有僧人問：什麼是受用三昧？禪師說：『拿起勺子，放下筷子。』問：什麼是正直的一條路？禪師說：『踏不著。』僧人說：『踏著之後如何？』禪師說：『四方八面。』於是說：『如果談論這件事，放開則曹溪（Caoxi）路上月白風清，把持住則少室峰（Shaoshi Peak）前云收霧卷。』這樣的言論已經涉及很多方面，但只要一念相應，才能相信不是從別人那裡得到的。各位，從什麼地方得到呢？（停頓良久）水流原本就在大海，月落也不離天空。上堂開示：即性之相，一片晴朗的天空；即相之性，千層波浪競相涌起。如果徹悟來源，清澈的流水便暢通無阻。所以，舉起一念，塵沙法門頓時顯現；拈起一毫，無邊剎境齊齊彰顯。那麼，文殊（Wenshu，Manjusri）和普賢（Puxian，Samantabhadra）在哪裡呢？下坡不走，快捷方便難以遇到。』說完便下座。

鼎州德山仁繪禪師

有僧人問：什麼是不動尊（Budongzun，Acala）？禪師說：『來千去萬。』僧人說：『這樣說來，腳跟不是不沾地嗎？』禪師說：『卻是你明白。』上堂開示。

【English Translation】 English version Calling for food when hungry, shouting for water when at the river. Do you all want to rest? Please stand firm and concentrate your spirit. In a single thought, turn the light inward, and you will suddenly illuminate yourself, like the red sun in the sky moving selflessly, or like a bright pearl in a tray turning without being touched. However, even so, this is only for beginners, the key to upward progress has not yet been touched. So, what is the key to upward progress? (Pausing for a long time) Looking up at the sky, one cannot see the sky.

Chan Master Fayin of Jingming Temple in Chang'an, Luzhou

Entering the hall for instruction: The moon in the sky is round, the moon on earth is sometimes full and sometimes crescent. Seven and eight are just numbers, but matters are difficult to calculate. Let's put aside the hidden and the manifest for now. How should one speak a sentence that does not distinguish between black and white? (Pausing for a long time) Meeting in the autumn scenery, talking together under the bright moon. Entering the hall for instruction: The wonderful secrets of the Patriarchs cannot be explained much. Even with eloquent tongues, one cannot avoid being clumsy. I, Jingming, have already revealed the secrets of heaven.

Chan Master Shouchu of Fuyan Mountain, Fucha

A monk asked: 'What is the Samadhi of enjoyment?' The Master said: 'Picking up the spoon and putting down the chopsticks.' Asked: 'What is the straight path?' The Master said: 'Cannot step on it.' The monk said: 'What happens after stepping on it?' The Master said: 'In all directions.' Then he said: 'If we talk about this matter, letting go is like the moon shining and the wind being clear on the Caoxi (Caoxi) Road; holding on is like the clouds clearing and the mist rolling away in front of Shaoshi Peak (Shaoshi Peak). Such discussions have already involved many aspects, but only when one thought corresponds can one believe that it is not obtained from others. Everyone, from where is it obtained?' (Pausing for a long time) The water flows originally in the sea, and the moon falls but does not leave the sky. Entering the hall for instruction: The aspect of Suchness is a clear sky; the nature of aspects is a thousand waves rising competitively. If the source is thoroughly understood, the clear stream will flow unhindered. Therefore, raising one thought, the Dharma gates of dust and sand are immediately revealed; picking up a hair, the boundless realms are all manifested. So, where are Manjusri (Wenshu) and Samantabhadra (Puxian)? Not walking downhill, quick convenience is hard to come by.' Then he descended from the seat.

Chan Master Renhui of Deshan Mountain, Dingzhou

A monk asked: 'What is Acala (Budongzun)?' The Master said: 'Coming a thousand, going ten thousand.' The monk said: 'In that case, aren't the heels not touching the ground?' The Master said: 'That's right, you understand.' Entering the hall for instruction.

。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。山僧即不然。至道最難。須是揀擇。若無憎愛。爭見明白。

澧州聖壽香積用旻禪師

上堂。木馬衝開千騎路。鐵牛逶過萬重關。木馬鐵牛即今在甚麼處。良久曰。驚起暮天沙上雁。海門斜去兩三行。

瑞州瑞相子來禪師

上堂。顧視眾曰。夫為宗匠。隨處提綱。應機問答。殺活臨時。心眼精明。那容妖怪。若也棒頭取證。喝下承當。埋沒宗風。恥他先作。轉身一路。不在遲疑。一息不來。還同死漢。大眾。直饒到這田地。猶是句語埋藏。未有透脫一路。敢問諸人。作么生是透脫一路。還有人道得么。若無。山僧不免。與諸人說破。良久曰。玉離荊岫寒光動。劍出豐城紫氣橫。

廬州真空從一禪師

上堂。心鏡明鑑無礙。遂拈起拄杖曰。喚這個作拄杖即是礙。不喚作拄杖亦是礙。離此之外。畢竟如何。要會么。礙不礙。誰為對。大地山河。廓然粉碎。

襄州鳳凰山乾明廣禪師

上堂。日頭東畔出。月向西邊沒。來去急如梭。催人成白骨。山僧有一法。堪為保命術。生死不相干。打破精魂窟。咄咄。是何物。不是眾生不是佛。參。

慧林沖禪師法嗣

東京永興華嚴寺智明佛慧禪師

常州史氏子。上堂

【現代漢語翻譯】現代漢語譯本：至道（最高的真理）並不難，只是人們喜歡挑挑揀揀。只要不執著于憎恨和喜愛，就能洞徹明白。我這個山僧卻不這麼認為，至道最難，必須經過選擇。如果沒有憎恨和喜愛，又怎麼能明白呢？澧州聖壽香積用旻禪師上堂說法。木馬衝開了千軍萬馬的道路，鐵牛緩慢地通過了重重關卡。木馬和鐵牛現在在哪裡呢？停頓了很久說：驚起了黃昏時分沙灘上的大雁，它們斜著飛向海邊，排成兩三行。瑞州瑞相子來禪師上堂說法。環顧眾人說：作為宗師，應該隨時隨地提出綱領，根據時機問答，殺伐和救活都在當下。心眼要精明，不能容忍任何妖怪。如果只是在棒打下才明白，在呵斥下才承擔，那就是埋沒了宗風，羞於做先鋒。轉身的道路，不容遲疑。一息不來，就如同死人一樣。各位，即使到了這種地步，仍然是語句的埋藏，還沒有透脫的道路。請問各位，什麼是透脫的道路？有人能說出來嗎？如果沒有，我就不免為各位說破。停頓了很久說：寶玉離開了荊山，寒光閃動；寶劍出鞘于豐城，紫氣橫貫。廬州真空從一禪師上堂說法。心如明鏡，照鑒一切，毫無阻礙。於是拿起拄杖說：把這個叫做拄杖就是阻礙，不叫做拄杖也是阻礙。除此之外，到底如何？想要明白嗎？阻礙還是不阻礙？誰來回答？大地山河，完全粉碎。襄州鳳凰山乾明廣禪師上堂說法。太陽從東邊升起，月亮向西邊落下。來來去去，快如梭子，催促著人們變成白骨。我有一法，可以作為保命的法術，生死與我不相干，打破精魂的窟穴。咄咄，這是什麼？不是眾生，也不是佛。參！慧林沖禪師的法嗣東京永興華嚴寺智明佛慧禪師常州史氏之子，上堂說法。

【English Translation】 English version: The supreme Dao (the highest truth) is not difficult, only people like to pick and choose. Just don't be attached to hatred and love, and you can understand it clearly. But I, this mountain monk, don't think so. The supreme Dao is the most difficult and must be chosen. If there is no hatred and love, how can you understand? Chan Master Yongmin of Xiangji Temple at Mount Sacred Longevity in Lizhou Ascending the hall to preach. The wooden horse broke through the road of thousands of troops, and the iron bull slowly passed through layers of passes. Where are the wooden horse and the iron bull now? After a long pause, he said: Startled the wild geese on the beach at dusk, they flew diagonally towards the sea, forming two or three rows. Chan Master Zilai of Ruixiang Temple in Ruizhou Ascending the hall to preach. Looking around the crowd, he said: As a master, one should put forward the outline anytime and anywhere, answer questions according to the opportunity, and kill or save at the moment. The mind's eye must be sharp and not tolerate any monsters. If you only understand under the stick and take responsibility under the scolding, then you are burying the style of the sect and are ashamed to be a pioneer. The road of turning around does not allow hesitation. If a breath does not come, it is like a dead person. Everyone, even if you reach this point, it is still the burial of words, and there is no way to break through. May I ask everyone, what is the way to break through? Can anyone say it? If not, I will have to break it for you. After a long pause, he said: The precious jade leaves Jing Mountain, and the cold light flashes; the precious sword is unsheathed in Fengcheng, and the purple energy traverses. Chan Master Congyi of Zhenkong Temple in Luzhou Ascending the hall to preach. The mind is like a bright mirror, illuminating everything without hindrance. Then he picked up his staff and said: Calling this a staff is an obstacle, and not calling it a staff is also an obstacle. Apart from this, what is it like after all? Want to understand? Obstacle or no obstacle? Who will answer? The earth, mountains, and rivers are completely shattered. Chan Master Guang of Qianming Temple at Phoenix Mountain in Xiangzhou Ascending the hall to preach. The sun rises from the east, and the moon sets in the west. Coming and going, as fast as a shuttle, urging people to become white bones. I have a method that can be used as a life-saving technique. Life and death have nothing to do with me, breaking the cave of the spirit. Tut, tut, what is this? It is neither a sentient being nor a Buddha. Investigate! Successor of Chan Master Huilin Chong Chan Master Zhiming Fohui of Yongxing Huayan Temple in Tokyo A son of the Shi family in Changzhou, ascending the hall to preach.

。若論此事。在天則。列萬象而齊現。在地則。運四時而發生。在人則。出沒卷舒。六根互用。且道。在山僧拄杖頭上。又作么生。良久。卓一下曰。高也著。低也著。

鎮州永泰智航禪師

上堂。散為氣者。乃道之漓。適於變者。為法之弊。靈機不昧。亙古亙今。大用現前。何得何失。雖然如是。忽遇無孔鐵槌。作么生話會。拈拄杖曰。穿過了也。上堂。龍騰碧漢。變化無方。鳳翥青霄。誰知軌跡。可行則行。不出百千三昧。可止則止。寧忘萬象森羅。所以道。取不得。捨不得。不可得中祇么得。且道。得個甚麼。良久曰。莫妄想。

江陰軍壽聖子邦圓覺禪師

僧問。祖意教意拈放一邊。如何得速成佛去。師曰。有成終不是。是佛亦非真。僧擬議。師叱曰。話頭道甚麼。

長蘆夫禪師法嗣

明州雪竇道榮覺印禪師

郡之陳氏子。僧問。寒山逢拾得時如何。師曰。揚眉飛閃電。曰更有何事。師曰。開口放毫光。曰如何是向上一路。師曰。七六八。

真州長蘆宗賾慈覺禪師

洺州孫氏子。僧問。達磨面壁。此理如何。師良久。僧禮拜。師曰。今日被這僧一問。直得口啞。上堂。冬去寒食。一百單五。活人路上。死人無數。頭鉆荊棘林。將謂眾生苦。拜掃事如何

【現代漢語翻譯】現代漢語譯本：若要談論這件事，在天上，它排列著萬象而一起顯現；在地上，它執行著四季而發生變化；在人身上，它出沒卷舒，六根互相作用。那麼，說說看，這『道』在山僧的拄杖頭上，又該如何理解呢？（停頓良久）用拄杖敲擊一下地面說：『高也好，低也好。』

鎮州永泰智航禪師

上堂說法，（如果）分散為氣，那就是『道』的衰敗；適應于變化，那就是『法』的弊端。靈妙的機能不昏昧，貫穿古今。巨大的作用顯現於前，哪裡會有什麼得失呢？雖然是這樣，忽然遇到沒有孔的鐵槌，又該如何對話呢？拿起拄杖說：『穿過去了。』上堂說法，龍在碧藍的天空中騰飛，變化沒有固定的方向；鳳凰在青色的天空中飛舞，誰能知道它的軌跡？可以行走就行走，不會超出百千三昧（Samadhi，佛教中的一種禪定境界）；可以停止就停止，寧願忘記萬象森羅。所以說，拿不走，捨不得，在不可得之中就這麼得到。那麼，說說看，得到的是什麼？（停頓良久）說：『不要妄想。』

江陰軍壽聖子邦圓覺禪師

有僧人問：『祖師的意旨和教義放在一邊，如何才能快速成佛？』禪師說：『有成就最終不是（真），是佛也不是真。』僧人想要辯解，禪師呵斥道：『話頭說的是什麼？』

長蘆夫禪師的法嗣

明州雪竇道榮覺印禪師

（禪師是）郡里的陳氏之子。有僧人問：『寒山（Hanshan，唐代詩人，常被認為是文殊菩薩的化身）遇到拾得（Shide，唐代詩人，常被認為是普賢菩薩的化身）時，情況如何？』禪師說：『揚眉飛出閃電。』（僧人）說：『還有什麼事？』禪師說：『開口放出毫光。』（僧人）說：『如何是向上一路？』禪師說：『七六八。』

真州長蘆宗賾慈覺禪師

（禪師是）洺州的孫氏之子。有僧人問：『達磨（Bodhidharma，禪宗初祖）面壁，這個道理如何？』禪師沉默良久。僧人禮拜。禪師說：『今天被這個僧人一問，直接啞口無言。』上堂說法，冬去寒食節，一百零五天。活人的路上，死人無數。頭鉆進荊棘林，還以為眾生很苦。拜掃的事情如何？'

【English Translation】 English version: If we discuss this matter, in the heavens, it arranges the myriad phenomena and manifests them together; on earth, it operates the four seasons and brings about changes; in humans, it emerges and disappears, contracts and expands, with the six senses interacting. Then, tell me, how should we understand this 'Dao' on the mountain monk's staff? (Pauses for a long time) Strikes the ground with the staff and says: 'High is fine, low is fine.'

Zen Master Zhihang of Yongtai Temple in Zhenzhou

Ascending the hall to preach, (if it is) scattered as qi (vital energy), that is the decline of the 'Dao'; adapting to change, that is the defect of the 'Dharma'. The spiritual function is not obscured, it penetrates the past and present. The great function manifests before us, where would there be any gain or loss? Although it is like this, if suddenly encountering a hammer without a hole, how should we converse? Picking up the staff, he says: 'It has passed through.' Ascending the hall to preach, the dragon soars in the azure sky, its transformations have no fixed direction; the phoenix dances in the green sky, who can know its traces? If it is possible to walk, then walk, not exceeding the hundred thousand Samadhis (Samadhi, a state of meditative consciousness in Buddhism); if it is possible to stop, then stop, rather forget the myriad phenomena. Therefore, it is said, cannot be taken, cannot be given up, in the unattainable, just attain it like this. Then, tell me, what is attained? (Pauses for a long time) Says: 'Do not妄想 (wangxiang, engage in delusional thinking).'

Zen Master Yuanjue of Shousheng Temple in Jiangyin Army

A monk asked: 'Putting aside the Patriarch's intention and the teachings, how can one quickly attain Buddhahood?' The Master said: 'Having attainment is ultimately not (true), being a Buddha is also not true.' The monk intended to argue, the Master scolded: 'What is the topic of conversation?'

Successor of Zen Master Fu of Changlu

Zen Master Jueyin Daorong of Xuedou Temple in Mingzhou

(The Zen Master is) the son of the Chen family in the prefecture. A monk asked: 'What was it like when Hanshan (Hanshan, a Tang dynasty poet, often considered an emanation of Manjushri Bodhisattva) met Shide (Shide, a Tang dynasty poet, often considered an emanation of Samantabhadra Bodhisattva)?' The Master said: 'Raising eyebrows flashes lightning.' (The monk) said: 'What else is there?' The Master said: 'Opening the mouth emits a ray of light.' (The monk) said: 'What is the upward path?' The Master said: 'Seven, six, eight.'

Zen Master Cijue Zongze of Changlu Temple in Zhenzhou

(The Zen Master is) the son of the Sun family in Mingzhou. A monk asked: 'Bodhidharma (Bodhidharma, the first patriarch of Zen) facing the wall, what is this principle?' The Master remained silent for a long time. The monk bowed. The Master said: 'Today, being asked by this monk, I am rendered speechless.' Ascending the hall to preach, winter goes, the Cold Food Festival (Hanshi Festival) arrives, one hundred and five days. On the road of the living, countless dead. Head drills into the thorny forest, still thinking sentient beings are suffering. How is the matter of sweeping the tombs?'

。骨堆上添土。唯有出家人。不踏無生路。大眾且道。向甚麼處去。還會么。南天臺北五臺。參。上堂。新羅別無妙訣。當言不避截舌。但能心口相應。一生受用不徹。且道。如何是心口相應底句。良久曰。焦磚打著連底凍。參。問六門未息時如何。師曰。鼻孔里燒香。曰學人不會。師曰。耳朵里打鼓。問如何是無功之功。師曰。泥牛不運步。天下沒荒田。曰恁么則功不浪施也。師曰。雖然廣大神通。未免遭他痛棒。上堂。金屑雖貴。落眼成翳。金屑既除。眼在甚麼處。若如此者。未出荊棘林中。棒頭取證。喝下承當。正在金峰窠里。上堂。樓外紫金山色秀。門前甘露水聲寒。古槐陰下清風裡。試為諸人再指看。拈拄杖曰。還見么。擊香卓曰。還聞么。靠卻拄杖曰。眼耳若通隨處足。水聲山色自悠悠。

平江府慧日智覺廣燈禪師

本郡梅氏子。上堂。良久曰。休休休。徒悠悠。釣竿長在手。魚冷不吞鉤。喝一喝。下座。

佛日才禪師法嗣

澧州夾山靈泉自齡禪師

常州周氏子。僧問。金雞啄破琉璃殼。玉兔挨開碧海門。此是人間光影。如何是祖師機。師曰。針劄不入。曰祇如朕兆未生已前。作么生道。師舉起拂子。僧曰。如何領會。師曰。斫額望扶桑。問。混沌未分時如何。師曰。春

風𩖼𩖼。曰分后如何。師曰。春日遲遲。曰向上更有事也無。師曰。一年三百六十日。上堂。良久顧大眾曰。月里走金烏。誰云一物無。趙州東壁上。掛個大葫蘆。參。上堂。良久打一圓相曰。大眾。五千余卷詮不盡。三世諸拂贊不及。令人卻憶賣油翁。狼忙走下繩床立。參。上堂。便乃忘機守默。已被金粟佔先。擬欲展演詞鋒。落在瞿曇之後。離此二途。作么生是衲僧透脫一路。良久曰。好笑南泉提起處。刈茆鐮子曲彎彎。參。

天缽元禪師法嗣

衛州元豐院清滿禪師

滄州田氏子。僧問。如何是佛。師曰。天寒地冷。曰如何是道。師曰。不道。曰為甚麼不道。師曰。道是閑名字。上堂。無異思惟。諦聽諦聽。昨日寒。今日寒。抖擻精神著力看。著力看。看來看去轉顢頇。要得不顢頇看。參。上堂。堪作梁底作梁。堪作柱底作柱。靈利衲僧。便知落處。驀拈拄杖曰。還知這個堪作甚麼。打香臺一下曰。莫道無用處。復打一下曰。參。上堂。看看堂里木師伯。被聖僧打一摑。走去見維那。被維那打兩摑。露柱呵呵笑。打著這師伯。元豐路見不平。與你雪正。拈拄杖曰。來來。然是聖僧也須吃棒。擊香臺下座。歲旦上堂。憶昔山居絕糧。有頌舉似大眾。饑餐松柏葉。渴飲澗中泉。看罷青青竹。和衣自

【現代漢語翻譯】現代漢語譯本風聲呼呼（風𩖼𩖼）。有人問：『分解之後如何？』禪師說：『春日悠長。』又問：『向上還有更高深的事嗎？』禪師說：『一年三百六十日。』禪師上堂說法，良久環顧大眾說：『月亮里奔跑著金烏（太陽的別稱），誰說萬物皆空無？趙州禪師的東墻上，掛著一個大葫蘆。』參！禪師上堂說法，沉默良久，然後畫了一個圓相，說：『各位，五千多卷經書也詮釋不盡，三世諸佛也讚歎不及。令人想起賣油翁的故事。』隨即慌忙走下禪床站立。參！禪師上堂說法，於是忘卻機心，保持沉默，卻已經被金粟如來搶先一步。想要展開辯論的鋒芒，又落在釋迦牟尼之後。離開這兩條路，如何才是衲僧（出家人）透脫生死的一條路？良久說：『可笑南泉禪師提起鐮刀的地方，割茅草的鐮刀彎彎曲曲。』參！

天缽元禪師的法嗣

衛州元豐院清滿禪師

滄州田氏人。有僧人問：『什麼是佛？』禪師說：『天寒地冷。』問：『什麼是道？』禪師說：『不說。』問：『為什麼不說？』禪師說：『道只是個空名。』禪師上堂說法：『不要有其他的思慮，仔細聽，仔細聽。昨天冷，今天也冷。抖擻精神，著力看。著力看，看來看去反而更加糊塗。想要不糊塗就看。』參！禪師上堂說法：『可以做房梁的就做房梁，可以做柱子的就做柱子。靈敏的衲僧，便知道落腳之處。』隨即拿起拄杖說：『還知道這個可以做什麼嗎？』打了一下香臺說：『不要說沒有用處。』又打了一下說：『參！』禪師上堂說法：『看看堂里的木匠師伯，被聖僧打了一巴掌。跑去見維那（寺院中的一種職務），又被維那打了兩巴掌。露柱（寺院中露天的柱子）呵呵大笑，打著這個師伯。元豐禪院路見不平，為你伸張正義。』拿起拄杖說：『來來。即使是聖僧也須吃棒。』擊打香臺後下座。歲旦（新年）上堂說法：『回憶過去住在山裡，斷絕了糧食。』有一首偈頌說給大家聽：『飢餓時吃松柏葉，口渴時喝山澗中的泉水。看完青青的竹子，和衣而眠。

【English Translation】 English version The wind whistles (風𩖼𩖼). Someone asked: 'What happens after disintegration?' The Master said: 'The spring day is long.' Then asked: 'Is there anything more profound beyond this?' The Master said: 'Three hundred and sixty days in a year.' The Master ascended the hall to preach, looked around at the assembly for a long time and said: 'A golden crow (another name for the sun) runs in the moon, who says that all things are empty? On the east wall of Zen Master Zhao Zhou, hangs a large gourd.' Investigate! The Master ascended the hall to preach, remained silent for a long time, then drew a circle and said: 'Everyone, more than five thousand volumes of scriptures cannot fully explain it, and the Buddhas of the three worlds cannot praise it enough. It reminds people of the story of the oil vendor.' Then he hurriedly stepped down from the Zen seat and stood up. Investigate! The Master ascended the hall to preach, and then forgot his scheming mind and remained silent, but Jin Su Rulai (another name for Buddha) had already taken the lead. Wanting to display the sharpness of debate, he fell behind Sakyamuni (another name for Buddha). Leaving these two paths, what is the path for a monk (nassapa) to break free from birth and death? After a long silence, he said: 'It's laughable where Zen Master Nan Quan mentioned the sickle, the sickle for cutting thatch is curved.' Investigate!

The Dharma successor of Zen Master Tianbo Yuan

Zen Master Qingman of Yuanfeng Temple in Weizhou

A native of the Tian family in Cangzhou. A monk asked: 'What is Buddha?' The Master said: 'The weather is cold.' Asked: 'What is the Dao?' The Master said: 'I won't say.' Asked: 'Why won't you say?' The Master said: 'Dao is just an empty name.' The Master ascended the hall to preach: 'Do not have other thoughts, listen carefully, listen carefully. Yesterday was cold, today is also cold. Shake your spirits and look hard. Look hard, the more you look, the more confused you become. If you want to not be confused, look.' Investigate! The Master ascended the hall to preach: 'What can be used as a beam is used as a beam, and what can be used as a pillar is used as a pillar. A clever monk will know where to settle down.' Then he picked up his staff and said: 'Do you still know what this can be used for?' He hit the incense table and said: 'Don't say it's useless.' He hit it again and said: 'Investigate!' The Master ascended the hall to preach: 'Look at the carpenter master in the hall, he was slapped by the holy monk. He ran to see the director (a position in the temple), and was slapped twice by the director. The exposed pillar (an outdoor pillar in the temple) laughed heartily, hitting this master. Yuanfeng Temple sees injustice on the road and will uphold justice for you.' He picked up his staff and said: 'Come, come. Even the holy monk must be beaten.' He struck the incense table and descended from the seat. Ascending the hall to preach on New Year's Day: 'Recalling the past when I lived in the mountains and ran out of food.' There is a verse to share with everyone: 'When hungry, I eat pine and cypress leaves, when thirsty, I drink the spring water in the mountain stream. After watching the green bamboo, I sleep in my clothes.'

在眠。大眾。更有山懷為君說。今年年是去年年。上堂。此劍刃上事。須劍刃上漢始得。有般名利之徒。為人天師。懸羊頭賣狗肉。壞後進初機。滅先聖洪範。你等諸人。聞恁么事。豈不寒心。由是。疑誤眾生。墮無間獄。苦哉苦哉。取一期快意。受萬劫餘殃。有甚麼死急。來為釋子。喝曰。聵人徒側耳。便下座。上堂。喝一喝曰。不是道。不是禪。每逢三五夜。皓月十分圓。參。師凡見僧乃曰。佛法世法。眼病空花。有僧曰。翳消花滅時如何。師曰。將謂汝靈利。

青州定慧院法本禪師

僧問。古人到這裡。為甚麼拱手歸降。師曰。理合如是。曰畢竟如何。師曰。夜眠日走。

西京善勝真悟禪師

上堂。揚聲止響。不知聲是響根。弄影逃形。不知形為影本。以法問法。不知法本非法。以心傳心。不知心本無心。心本無心。知心如幻。了法非法。知法如夢。心法不實。莫謾追求。夢幻空花。何勞把捉。到這裡。三世諸佛。一大藏教。祖師言句。天下老和尚。路布葛藤。盡使不著。何故。太平本是將軍致。不許將軍見太平。

瑞巖鴻禪師法嗣

明州育王曇振真戒禪師

上堂。今日布袋頭開。還有買賣者么。時有僧出曰。有。師曰。不作貴。不作賤。作么生酬價。僧無語。師

【現代漢語翻譯】在睡眠中。大眾（指聽法的僧眾）。更有山懷禪師為你們說：『今年還是去年的那一年。』上堂說法。這劍刃上的事情，必須是劍刃上的漢子才能做到。有那麼一些追逐名利之徒，作為人天師表，卻掛著羊頭賣狗肉，敗壞後進的初學之人，泯滅先聖的洪大規範。你們這些人，聽到這樣的事情，難道不感到寒心嗎？因此，迷惑耽誤眾生，墮入無間地獄，真是苦啊苦啊。貪圖一時的快意，遭受萬劫的餘殃，有什麼著急的，來做佛門弟子？』喝一聲，說：『聾子白白地側耳傾聽。』便下座。上堂說法。喝一聲，說：『不是道，不是禪，每逢三五夜，皓月十分圓。』參！禪師凡是見到僧人就說：『佛法世法，如同眼病所見空花。』有僧人問：『眼翳消除，空花滅盡時如何？』禪師說：『還以為你很靈敏。』

青州定慧院法本禪師

有僧人問：『古人到了這裡，為什麼拱手歸降？』禪師說：『理應如此。』僧人說：『究竟如何？』禪師說：『夜裡睡覺，白天行走。』

西京善勝真悟禪師

上堂說法。揚起聲音來停止迴響，卻不知道聲音是迴響的根源；舞弄影子來逃避形體，卻不知道形體是影子的根本。用法來詢問法，卻不知道法本不是法；以心來傳心，卻不知道心本沒有心。心本沒有心，知道心如幻象；了解法本不是法，知道法如夢境。心法不真實，不要白白地追求。夢幻空花，何必費力去把握？到了這裡，三世諸佛，全部的經藏，祖師的言句，天下的老和尚，到處鋪設的葛藤，全都用不上。為什麼呢？太平本來是將軍打下來的，不允許將軍見到太平。

瑞巖鴻禪師法嗣

明州育王曇振真戒禪師

上堂說法。今天布袋打開了，還有人來買賣嗎？』當時有僧人出來說：『有。』禪師說：『不抬高價格，也不降低價格，怎麼還價呢？』僧人無語。禪師...

【English Translation】 Sleeping. The assembly (referring to the monks listening to the Dharma). Furthermore, Chan Master Shan Huai said for you: 'This year is the same as last year.' Ascending the hall to preach. This matter on the edge of the sword can only be done by a hero on the edge of the sword. There are some who pursue fame and profit, acting as teachers of humans and gods, but hanging up a sheep's head and selling dog meat, corrupting the beginners who come later, and obliterating the great norms of the former sages. You people, hearing such things, don't you feel chilled? Therefore, they confuse and delay sentient beings, falling into the Avici Hell, truly suffering, truly suffering. Grasping for a moment of pleasure, they suffer the remaining calamities of myriad kalpas. What is the hurry to become a Buddhist disciple?' Shouting, saying: 'A deaf person is just listening with his ears.' Then he descended from the seat. Ascending the hall to preach. Shouting, saying: 'It is not the Tao, it is not Chan, every time on the fifteenth night, the bright moon is perfectly round.' Participate! Whenever the Chan master saw a monk, he would say: 'The Buddha-dharma and worldly dharma are like empty flowers seen by a diseased eye.' A monk asked: 'What happens when the eye disease is eliminated and the empty flowers disappear?' The Chan master said: 'I thought you were very clever.'

Chan Master Faben of Dinghui Monastery in Qingzhou

A monk asked: 'Why did the ancients surrender here with folded hands?' The Chan master said: 'It should be so.' The monk said: 'What is it ultimately like?' The Chan master said: 'Sleeping at night and walking during the day.'

Chan Master Zhenwu of Shansheng Monastery in Xijing

Ascending the hall to preach. Raising the voice to stop the echo, but not knowing that the voice is the root of the echo; manipulating the shadow to escape the form, but not knowing that the form is the basis of the shadow. Using the Dharma to question the Dharma, but not knowing that the Dharma is fundamentally not the Dharma; using the mind to transmit the mind, but not knowing that the mind is fundamentally without mind. The mind is fundamentally without mind, knowing that the mind is like an illusion; understanding that the Dharma is not the Dharma, knowing that the Dharma is like a dream. The mind and Dharma are not real, do not vainly pursue them. Dreamlike empty flowers, why bother to grasp them? Arriving here, the Buddhas of the three worlds, the entire Tripitaka, the words of the patriarchs, the old monks of the world, the tangled vines spread everywhere, are all useless. Why? Peace is originally brought about by the general, but the general is not allowed to see peace.

Successor of Chan Master Hong of Ruiyan

Chan Master Zhenjie of Yuhuang Tanhzhen in Mingzhou

Ascending the hall to preach. Today the cloth bag is opened, is there anyone who wants to trade?' At that time, a monk came out and said: 'Yes.' The Chan master said: 'Not raising the price, nor lowering the price, how do you bargain?' The monk was speechless. The Chan master...

曰。老僧失利。

棲賢遷禪師法嗣

舒州王屋山崇福燈禪師

上堂。天不能蓋。地不能載。一室無私。何處不在。大眾。直饒恁么會去。也是鬼弄精魂。怎生說個常在底道理。良久曰。金風昨夜起。遍地是黃花。

凈眾言首座法嗣

西京招提惟湛廣燈禪師

嘉禾人也。僧問。如何是和尚家風。師曰。秋風黃葉亂。遠岫白雲歸。曰專為流通也。師曰。即今作么生舉。僧便喝。師便打。上堂。偏不偏。正不正。那事從來難比並。滿天風雨骨毛寒。何須更入那伽定。卓拄杖下座。上堂。六塵不惡。還同正覺。馬上誰家白麵郎。穿花折柳垂巾角。夜來一醉明月樓。呼盧輪卻黃金宅。臂鷹走犬歸不歸。娥眉皓齒嗔無力。此心能有幾人知。黃頭碧眼非相識。啰啰哩。拍手一下。下座。

南嶽下十三世

法雲本禪師法嗣

臨安府凈慈楚明寶印禪師

百粵張氏。上堂。祖師心印。非長非短。非方非圓。非內非外。亦非中間。且問大眾。決定是何形貌。拈拄杖曰。還見么。古篆不成文。飛帛難同體。從本自分明。何須重特地。擊禪床下座。上堂。出門見山水。入門見佛殿。靈光觸處通。諸人何不薦。若不薦。凈慈今日不著便。上堂。祖師道。吾本來茲土。傳法救迷情。一

【現代漢語翻譯】曰：老僧失利。（意思是：老衲我失敗了。）

棲賢遷禪師法嗣

舒州王屋山崇福燈禪師

上堂。天不能蓋，地不能載，一室無私，何處不在。大眾，直饒恁么會去，也是鬼弄精魂。怎生說個常在底道理？良久曰：金風昨夜起，遍地是黃花。

凈眾言首座法嗣

西京招提惟湛廣燈禪師

嘉禾人也。僧問：如何是和尚家風？師曰：秋風黃葉亂，遠岫白雲歸。曰：專為流通也。師曰：即今作么生舉？僧便喝。師便打。上堂。偏不偏，正不正，那事從來難比並。滿天風雨骨毛寒，何須更入那伽定（Samadhi，禪定）？卓拄杖下座。上堂。六塵不惡，還同正覺。馬上誰家白麵郎，穿花折柳垂巾角。夜來一醉明月樓，呼盧輪卻黃金宅。臂鷹走犬歸不歸，娥眉皓齒嗔無力。此心能有幾人知，黃頭碧眼非相識。啰啰哩。拍手一下。下座。

南嶽下十三世

法雲本禪師法嗣

臨安府凈慈楚明寶印禪師

百粵張氏。上堂。祖師心印，非長非短，非方非圓，非內非外，亦非中間。且問大眾，決定是何形貌？拈拄杖曰：還見么？古篆不成文，飛帛難同體。從本自分明，何須重特地。擊禪床下座。上堂。出門見山水，入門見佛殿。靈光觸處通，諸人何不薦？若不薦，凈慈今日不著便。上堂。祖師道：吾本來茲土，傳法救迷情，一

【English Translation】 He said: 'The old monk has failed.'

Successor of Chan Master Qixian Qian

Chan Master Chongfu Deng of Wangwu Mountain in Shuzhou

Ascending the hall: 'The sky cannot cover it, the earth cannot bear it. If a room is without selfishness, where is it not? Monks, even if you understand it in this way, it is still a ghost playing with the spirit. How can one speak of the principle of permanence?' After a long silence, he said: 'The golden wind arose last night, and yellow flowers are everywhere.'

Successor of Chief Monk Jingzhong Yan

Chan Master Weizhan Guangdeng of Zhaoti Temple in the Western Capital

He was a native of Jiahe. A monk asked: 'What is the family style of the Abbot?' The Master said: 'Autumn wind, yellow leaves scattered; distant peaks, white clouds return.' The monk said: 'Specifically for circulation.' The Master said: 'How do you bring it up now?' The monk then shouted. The Master then struck. Ascending the hall: 'Neither biased nor upright, that matter has always been difficult to compare. The wind and rain fill the sky, chilling the bones and hair; why bother entering that Samadhi (禪定)?' He struck the staff and descended from the seat. Ascending the hall: 'The six dusts are not evil; they are the same as perfect enlightenment. On horseback, whose fair-faced young man is that, wearing flowers and breaking willows, with a corner of his scarf hanging down? Last night, drunk in the Moonlit Tower, he gambled away his golden mansion. The falcon on his arm and the dog running, returning or not returning; the beautiful eyebrows and white teeth are powerless to scold. How many people know this heart? Yellow heads and blue eyes do not recognize each other. La, la, li.' He clapped his hands once and descended from the seat.

Thirteenth Generation from Nanyue

Successor of Chan Master Fayun Ben

Chan Master Chuming Baoyin of Jingci Temple in Lin'an Prefecture

From the Zhang family of Baiyue. Ascending the hall: 'The mind-seal of the Patriarch is neither long nor short, neither square nor round, neither inside nor outside, nor in the middle. I ask you all, what exactly is its shape?' He raised his staff and said: 'Do you see it? Ancient seal script does not form writing; flying silk is difficult to resemble its form. From the origin, it is naturally clear; why bother with special effort?' He struck the Zen platform and descended from the seat. Ascending the hall: 'Going out the door, one sees mountains and rivers; entering the door, one sees the Buddha hall. Spiritual light penetrates everywhere; why do you all not recognize it? If you do not recognize it, Jingci will not be convenient today.' Ascending the hall: 'The Patriarch said: I originally came to this land to transmit the Dharma and save those deluded by emotions.'

花開五葉。結果自然成。凈慈當時若見恁么道。用黑漆拄杖子。一棒打殺。埋向無陰陽地上。令他出氣不得。何故。叵耐他瞞我唐土人。眾中莫有為祖師出氣底么。出來和你一時埋卻。上堂。若論此事。如散鋪寶貝亂堆金玉。昧己者。自甘窮困。有眼底。信手拈來。所以道。閻浮有大寶。見少得還稀。若人將獻我。成佛一餉時。乃拈拄杖曰。如今一時呈似。普請大眾高著眼。擲拄杖下座。

真州長蘆道和祖照禪師

興化潘氏子。僧問。無遮聖會。還有不到者么。師曰。有。曰誰是不到者。師曰。金剛腳下鐵崑崙。問不許夜行投明須到。意旨如何。師曰。羊頭車子推明月。曰便恁么去時如何。師曰。鐵門路險。問一槌兩當時如何。師曰。踏藕得魚歸。問教外別傳。未審傳個甚麼。師曰。鐵彈子。問百城游罷時如何。師曰。前頭更有趙州關。上堂。一二三四五六。碧眼胡僧數不足。泥牛入海過新羅。木馬追風到天竺。天竺茫茫何處尋。補陀巖上問觀音。普賢拍手呵呵笑。歸去來兮秋水深。

福州雪峰思慧妙湛禪師

錢塘俞氏子。僧問。古殿無燈時如何。師曰。東壁打西壁。曰恁么則撞著露柱也。師曰。未敢相許。上堂。一法若通。萬緣方透。拈拄杖曰。這裡悟了。提起拄杖海上橫行。若到云居山

【現代漢語翻譯】現代漢語譯本：『花開五葉，結果自然成』。凈慈（Jingci，禪師名號）當時如果這樣說，我就用黑漆的拄杖，一棒打死他，埋在無陰無陽的地方，讓他無法出氣。為什麼？可恨他欺騙我唐土（Tangtu，指中國）的人。大眾中可有為祖師出氣的嗎？出來，我和你一起把他埋了。上堂開示：如果談論這件事，就像散開舖陳寶貝，胡亂堆積金玉。迷惑自己本性的人，自然甘於貧困。有眼力的人，信手拈來。所以說：『閻浮（Yanfu，佛教術語，指我們所居住的這個世界）有大寶，見到的人少，得到的人更稀少。如果有人將它獻給我，成佛就在一瞬間。』於是拿起拄杖說：『現在一時呈現給大家，請大眾高抬貴眼。』擲下拄杖，走下禪座。

真州長蘆道和祖照禪師（Zhenzhou Changlu Daohe Zhaozhao Chanshi）

興化潘氏之子。有僧人問：『無遮聖會（Wuzhe Shenghui，一種佛教法會），還有不到場的人嗎？』禪師說：『有。』問：『誰是不到的？』禪師說：『金剛（Jingang，佛教護法神）腳下的鐵崑崙（Tiekunlun，指非常堅固的地方）。』問：『不許夜行，天亮必須到達，意旨如何？』禪師說：『羊頭車子推明月。』問：『如果這樣去，又會如何？』禪師說：『鐵門路險。』問：『一槌兩斷時如何？』禪師說：『踏藕得魚歸。』問：『教外別傳（Jiao Wai Bie Chuan，指不通過經典文字而直接傳授佛法），不知道傳的是什麼？』禪師說：『鐵彈子。』問：『百城遊歷完畢時如何？』禪師說：『前頭更有趙州關（Zhaozhou Guan，指禪宗的考驗）。』上堂開示：『一二三四五六，碧眼胡僧（Bi Yan Hu Seng，指來自西域的僧人）數不足。泥牛入海過新羅（Xinluo，古代朝鮮半島國家），木馬追風到天竺（Tianzhú，古代印度）。天竺茫茫何處尋？補陀巖（Putuo Yan，觀音菩薩的道場）上問觀音（Guanyin，觀世音菩薩）。普賢（Puxian，普賢菩薩）拍手呵呵笑，歸去來兮秋水深。』

福州雪峰思慧妙湛禪師（Fuzhou Xuefeng Sihui Miaozhan Chanshi）

錢塘俞氏之子。有僧人問：『古殿沒有燈時如何？』禪師說：『東壁打西壁。』問：『這樣就會撞到露柱（Luzhu，寺廟中的柱子）了。』禪師說：『不敢茍同。』上堂開示：『一法如果通達，萬緣就能透徹。』拿起拄杖說：『在這裡領悟了，』提起拄杖，就能在海上橫行。如果到了云居山（Yunju Shan，江西的一座名山）。

【English Translation】 English version: 『Five petals bloom, the fruit naturally forms.』 If Jingci (Jingci, a Chan master's title) had said that at the time, I would have struck him dead with my black lacquered staff and buried him in a place without yin or yang, so that he could not breathe. Why? It is hateful that he deceives the people of my Tangtu (Tangtu, referring to China). Is there anyone among you who will stand up for the Patriarch? Come out, and I will bury him with you. Ascending the Dharma hall: If we discuss this matter, it is like scattering treasures and randomly piling up gold and jade. Those who are deluded about their own nature will naturally be content with poverty. Those with discerning eyes can pick them up at will. Therefore, it is said: 『Jambudvipa (Jambudvipa, a Buddhist term referring to the world we live in) has great treasures, but few see them, and even fewer obtain them. If someone were to offer it to me, enlightenment would be instantaneous.』 Then, picking up his staff, he said: 『Now I present it to everyone at once, I ask you all to open your eyes wide.』 He threw down the staff and descended from the Dharma seat.

Chan Master Zhaozhao of Changlu Daohe in Zhenzhou (Zhenzhou Changlu Daohe Zhaozhao Chanshi)

The son of the Pan family of Xinghua. A monk asked: 『At the Unobstructed Holy Assembly (Wuzhe Shenghui, a type of Buddhist assembly), are there any who do not attend?』 The Master said: 『Yes.』 He asked: 『Who are those who do not attend?』 The Master said: 『The iron Kunlun (Tiekunlun, referring to a very solid place) beneath the feet of Vajra (Jingang, a Buddhist guardian deity).』 He asked: 『Not allowed to travel at night, one must arrive by dawn, what is the meaning of this?』 The Master said: 『A ram-headed cart pushes the bright moon.』 He asked: 『If one goes like that, what will happen?』 The Master said: 『The iron gate is a dangerous road.』 He asked: 『What about when one strikes and breaks in two at once?』 The Master said: 『Treading on lotus roots, one returns with fish.』 He asked: 『A separate transmission outside the teachings (Jiao Wai Bie Chuan, referring to the direct transmission of Dharma without relying on scriptures), what is being transmitted?』 The Master said: 『Iron pellets.』 He asked: 『What about when one has finished traveling through a hundred cities?』 The Master said: 『Ahead lies the Zhaozhou Barrier (Zhaozhou Guan, referring to a Zen test).』 Ascending the Dharma hall, he said: 『One, two, three, four, five, six, the blue-eyed barbarian monk (Bi Yan Hu Seng, referring to a monk from the Western Regions) cannot count enough. A mud ox enters the sea and crosses Silla (Xinluo, an ancient Korean kingdom), a wooden horse chases the wind to India (Tianzhú, ancient India). Where to find India in its vastness? Ask Guanyin (Guanyin, Avalokiteśvara Bodhisattva) on Mount Putuo (Putuo Yan, Avalokiteśvara Bodhisattva's sacred mountain). Samantabhadra (Puxian, Samantabhadra Bodhisattva) claps his hands and laughs heartily, return, return, the autumn waters are deep.』

Chan Master Miaozhan of Xuefeng Sihui in Fuzhou (Fuzhou Xuefeng Sihui Miaozhan Chanshi)

The son of the Yu family of Qiantang. A monk asked: 『What about when there is no lamp in the ancient hall?』 The Master said: 『Strike the east wall against the west wall.』 He asked: 『In that case, one will bump into the exposed pillar (Luzhu, a pillar in a temple).』 The Master said: 『I dare not agree.』 Ascending the Dharma hall, he said: 『If one Dharma is understood, all connections are penetrated.』 Picking up his staff, he said: 『Here it is realized,』 raising the staff, one can travel horizontally across the sea. If one arrives at Mount Yunju (Yunju Shan, a famous mountain in Jiangxi).

頭。為我傳語雪峰和尚。咄。上堂。布大教網。捷人天魚。護聖不似老胡。拖泥帶水。祇是見兔放鷹。遇獐發箭。乃高聲召眾曰。中。上堂。昔日藥山早晚不參。動經旬月。一日大眾才集。藥山便歸方丈。諸禪德。彼時佛法早自淡薄。論來猶較些子。如今每日鳴鼓升堂。忉忉怛怛地。問者口似紡車。答者舌如霹靂。總似今日。靈山慧命殆若懸絲。少室家風危如累卵。又安得個慨然有志扶豎宗乘底衲子。出來喝散大眾。非唯耳邊靜辦。當使正法久住。豈不偉哉。如或棒上不成龍。山僧倒行此令。以拄杖一時趁散。上堂。眼睫橫亙十方。眉毛上透青天。下徹黃泉。且道。鼻孔在甚麼處。良久曰。劄。上堂。妙高山頂。雲海茫茫。少室巖前。雪霜凜凜。齊腰獨立。徒自苦疲。七日不逢。一場懡㦬。別峰相見。落在半途。只履西歸。遠之遠矣。卓拄杖下座。上堂。大道祗在目前。要且目前難睹。欲識大道真體。今朝三月十五。不勞久立。建炎改元。上堂。天地之大德曰生。聖人之大寶曰位。今上皇帝。踐登寶位。萬國歸仁。草木禽魚。咸被其德。此猶是聖主應世邊事。王宮降誕已前一句。天下人摸索不著。上堂。一切法無差。雲門胡餅。趙州茶。黃鶴樓中吹玉笛。江城五月落梅花。慚愧太原孚上座。五更聞鼓角。天曉弄琵琶。

【現代漢語翻譯】頭。請替我轉告雪峰和尚：『咄！』（雪峰和尚名號，『咄』表示一種呵斥）。上堂說法，如同張開巨大的教法之網，迅速捕捉人天之魚。守護聖法不像老胡（可能指達摩祖師），拖泥帶水。只是像看見兔子才放鷹，遇到獐子才發箭。於是高聲召集大眾說：『中！』（表示可以）。上堂說法。過去藥山（藥山惟儼禪師）早晚不參與參禪，動輒經過十天半個月。有一天大眾才聚集，藥山就回方丈了。各位禪德，那時佛法就已經開始淡薄了，但論起來還算好一些。現在每天敲鼓升堂，聲音嘈雜。提問的人口如紡車般不停，回答的人舌如霹靂般迅猛。總像今天這樣，靈山的慧命幾乎像懸掛的絲線，少室山的家風危如堆疊的雞蛋。又哪裡能找到一個慨然有志，扶持宗乘的衲子，出來喝散大眾？這不僅能使耳邊清靜，還能使正法長久住世，豈不是偉大嗎？如果用棒喝不能使人成龍，山僧我就要倒行此令，用拄杖把你們一時趕散！』上堂說法。眼睫橫亙十方，眉毛上透青天，下徹黃泉。那麼，鼻孔在哪裡呢？良久說：『劄！』（表示當下）。上堂說法。妙高山頂，雲海茫茫；少室巖前，雪霜凜凜。齊腰獨立，只是徒勞辛苦；七日不相逢，只是一場茫然不知所措。在別處山峰相見，也只是落在半途。只穿著一隻鞋子西歸（指達摩祖師），已經離本源很遠了。』說完，放下拄杖下座。上堂說法。大道就在眼前，但往往難以看見。想要認識大道的真體，就在今天三月十五。不用久站，現在是建炎改元（南宋年號）。上堂說法。天地最大的德行是生育，聖人最大的寶物是地位。當今皇帝，踐登寶位，萬國歸順，草木禽魚，都蒙受他的恩德。這還只是聖主應世的表面現象。在王宮降誕以前的那句話，天下人都摸索不著。上堂說法。一切法沒有差別，就像雲門的胡餅，趙州的茶。在黃鶴樓中吹奏玉笛，江城五月飄落梅花。慚愧太原孚上座，五更聽到鼓角聲，天亮了還在彈琵琶。現代漢語譯本頭。請替我轉告雪峰和尚：『咄！』。上堂說法，如同張開巨大的教法之網，迅速捕捉人天之魚。守護聖法不像老胡，拖泥帶水。只是像看見兔子才放鷹，遇到獐子才發箭。於是高聲召集大眾說：『中！』。上堂說法。過去藥山早晚不參與參禪，動輒經過十天半個月。有一天大眾才聚集，藥山就回方丈了。各位禪德，那時佛法就已經開始淡薄了，但論起來還算好一些。現在每天敲鼓升堂，聲音嘈雜。提問的人口如紡車般不停，回答的人舌如霹靂般迅猛。總像今天這樣，靈山的慧命幾乎像懸掛的絲線，少室山的家風危如堆疊的雞蛋。又哪裡能找到一個慨然有志，扶持宗乘的衲子，出來喝散大眾？這不僅能使耳邊清靜，還能使正法長久住世，豈不是偉大嗎？如果用棒喝不能使人成龍，山僧我就要倒行此令，用拄杖把你們一時趕散！』上堂說法。眼睫橫亙十方，眉毛上透青天，下徹黃泉。那麼，鼻孔在哪裡呢？良久說：『劄！』。上堂說法。妙高山頂，雲海茫茫；少室巖前，雪霜凜凜。齊腰獨立，只是徒勞辛苦；七日不相逢，只是一場茫然不知所措。在別處山峰相見，也只是落在半途。只穿著一隻鞋子西歸，已經離本源很遠了。』說完，放下拄杖下座。上堂說法。大道就在眼前，但往往難以看見。想要認識大道的真體，就在今天三月十五。不用久站，現在是建炎改元。上堂說法。天地最大的德行是生育，聖人最大的寶物是地位。當今皇帝，踐登寶位，萬國歸順，草木禽魚，都蒙受他的恩德。這還只是聖主應世的表面現象。在王宮降誕以前的那句話，天下人都摸索不著。上堂說法。一切法沒有差別，就像雲門的胡餅，趙州的茶。在黃鶴樓中吹奏玉笛，江城五月飄落梅花。慚愧太原孚上座，五更聽到鼓角聲，天亮了還在彈琵琶。

【English Translation】 Head. Please convey my words to Monk Xuefeng (Xuefeng, a monk's name, 雪峰和尚): 'Doh!' (Doh, an interjection of reprimand). Ascending the hall, he casts a great net of Dharma, swiftly catching the fish of humans and devas. Protecting the sacred is not like old Hu (possibly referring to Bodhidharma, 達摩祖師), dragging mud and water. It's just like releasing the hawk upon seeing a rabbit, shooting an arrow upon encountering a roe deer. Then, raising his voice to summon the assembly, he says: 'Zhong!' (Zhong, indicating agreement). Ascending the hall. In the past, Yaoshan (Zen Master Yaoshan Weiyan, 藥山惟儼禪師) did not participate in Zen practice in the morning and evening, often for ten days or half a month. One day, when the assembly had just gathered, Yaoshan returned to his abbot's quarters. All you Zen practitioners, at that time, the Buddha-dharma had already begun to fade, but in comparison, it was still somewhat better. Now, every day, the drum is beaten to ascend the hall, with noisy sounds. The mouths of those who ask questions are like spinning wheels, and the tongues of those who answer are like thunderbolts. If it's always like today, the wisdom-life of Ling Mountain (靈山) is almost like a hanging thread, and the family style of Shaoshi Mountain (少室山) is as precarious as a pile of eggs. Where can one find a monk with lofty aspirations to support the lineage, who will come out and disperse the assembly? This will not only bring quiet to the ears but also ensure the long-lasting presence of the true Dharma. Wouldn't that be great? If using shouts and blows cannot make people become dragons, this mountain monk will act contrary to this order and scatter you all with my staff!' Ascending the hall. Eyelashes stretch across the ten directions, eyebrows pierce the blue sky above and penetrate the yellow springs below. Then, where are the nostrils? After a long silence, he says: 'Zha!' (Zha, indicating the present moment). Ascending the hall. At the summit of Mount Miao Gao (妙高山), the sea of clouds is vast; before the cliffs of Shaoshi Mountain, the snow and frost are chilling. Standing alone waist-deep is just futile hardship; not meeting for seven days is just a state of bewilderment. Meeting on another peak is just falling halfway. Returning west with only one shoe (referring to Bodhidharma, 達摩祖師) is already far from the source.' Having said that, he puts down his staff and descends from the seat. Ascending the hall. The Great Path is right before your eyes, but it is often difficult to see. If you want to know the true essence of the Great Path, it is today, the fifteenth day of the third month. No need to stand for long; it is now the first year of Jianyan (Jianyan, a year title of Southern Song Dynasty, 建炎改元). Ascending the hall. The greatest virtue of heaven and earth is to give birth, and the greatest treasure of a sage is his position. The current emperor, having ascended the throne, has the allegiance of all nations, and all plants, birds, and fish receive his grace. This is just the superficial phenomenon of a sage ruling the world. That phrase before his birth in the royal palace is something that no one in the world can grasp. Ascending the hall. All dharmas are without difference, like Yunmen's (Yunmen, a monk's name, 雲門) cake and Zhaozhou's (Zhaozhou, a monk's name, 趙州) tea. Playing the jade flute in the Yellow Crane Tower, plum blossoms fall in the fifth month in Jiangcheng. Ashamed of the Venerable Fu of Taiyuan (太原孚上座), hearing the sound of drums and horns at the fifth watch, and still playing the pipa at dawn. English version

喝一喝。上堂。南詢諸友。踏破草鞋。絕學無為。坐消日月。凡情易脫。聖解難忘。但有纖毫。皆成滲漏。可中為道。似地擎山。應物現形。如驢覷井。縱無計較。途轍已成。若論相應。轉沒交涉。勉諸仁者。莫錯用心。各自歸堂。更求何事。

婺州寶林果昌寶覺禪師

安州時氏子。師與提刑楊次公入山。同遊山次。楊拈起大士飯石問。既是飯石。為甚麼咬不破。師曰。祇為太硬。楊曰。猶涉繁詞。師曰。未審提刑作么生。楊曰。硬。師曰。也是第二月。楊為寫七佛殿額。乃問。七佛重出世時如何。師曰。一回相見一回新。上堂。一即一。二即二。嗅著直是無香氣。驀拈拄杖卓一下曰。識得山僧楖栗條。莫向南山尋鱉鼻。

鄭州資福法明寶月禪師

上堂。資福別無所補。五日一參擊鼓。何曾說妙談玄。祇是粗言直語。甘草自來甜。黃連依舊苦。忽若鼻孔遼天。逢人切忌錯舉。參。上堂。若論此事。譬如伐樹得根。灸病得穴。若也得根。豈在千枝遍斫。若也得穴。不假六分全燒。以拄杖卓一下曰。這個是根。那個是穴。擲下拄杖曰。這個是穴。又喚甚麼作根。咄是何言歟。

潭州云峰志璇祖燈禪師

南粵陳氏子。上堂。休去。歇去。一念萬年去。寒灰枯木去。古廟香爐去。一條白

【現代漢語翻譯】現代漢語譯本：喝一喝。上堂說法。我向各位朋友問道：即使你踏破了草鞋，追求『絕學無為』的境界，整日只是坐著消磨時間，世俗的情感容易擺脫，但對聖道的執著卻難以忘懷。只要有絲毫的執著，都會成為修行的漏洞。如果把『可』當作『道』，就像大地托著山一樣不穩固。應物現形，就像驢子看井一樣，毫無意義。即使沒有算計，道路也已經形成。如果談論相應，那就更沒有關係了。希望各位不要用錯心。各自回到禪堂，還要求什麼呢？

婺州寶林果昌寶覺禪師

安州時氏之子。禪師與提刑楊次公一同入山。在山中游玩時，楊次公拿起大士飯石（Dashi fan shi，一種石頭）問道：『既然是飯石，為什麼咬不破？』禪師說：『只因爲太硬。』楊次公說：『你還在用繁瑣的言辭。』禪師說：『不知提刑您怎麼看？』楊次公說：『硬。』禪師說：『這也是第二個月（di er ge yue，比喻不是真理）。』楊次公為七佛殿題寫匾額，於是問道：『七佛（Qi fo，過去七佛）重新出世時會怎麼樣？』禪師說：『每次相見都煥然一新。』上堂說法：『一就是一，二就是二，聞起來確實沒有香味。』突然拿起拄杖敲了一下說：『認得老僧的楖栗條（jili tiao，一種木杖）嗎？不要到南山去尋找鱉鼻（bie bi，比喻虛無縹緲的東西）。』

鄭州資福法明寶月禪師

上堂說法：『資福寺沒有什麼可以補充的。每五天一次參禪擊鼓，從來不說玄妙的道理，只是說些粗淺直白的話。甘草本來就是甜的，黃連依舊是苦的。如果鼻孔朝天，遇到人千萬不要亂說。』參！上堂說法：『如果談論這件事，就像砍樹要砍到根，鍼灸要找準穴位。如果找到了根，哪裡需要在千枝萬葉上亂砍？如果找到了穴位，哪裡需要全部燒灼？』用拄杖敲了一下說：『這個是根，那個是穴。』放下拄杖說：『這個是穴，又叫什麼作根？』咄！這是什麼話？

潭州云峰志璇祖燈禪師

南粵陳氏之子。上堂說法：『停止吧，休息吧，一念就是萬年。像寒灰枯木一樣，像古廟香爐一樣。一條白

【English Translation】 English version: Drink, drink. Ascending the hall. I ask all friends: Even if you wear out your straw sandals, pursue the state of 'absolute learning and non-action,' and spend your days sitting idly, worldly emotions are easy to shed, but attachment to the holy path is difficult to forget. As long as there is the slightest attachment, it will become a leak in your practice. If you take 'can' as 'the Way,' it is as unstable as the earth holding up a mountain. Responding to things and manifesting forms is as meaningless as a donkey looking into a well. Even without calculation, the path has already been formed. If you talk about correspondence, then there is even less connection. I urge you all not to misuse your minds. Return to your meditation halls, what else are you seeking?

Chan Master Baoyue Guochang of Baolin Temple in Wuzhou

A son of the Shi family in Anzhou. The Master and Vice Commissioner Yang Cigong entered the mountain together. While strolling in the mountains, Yang picked up a Dashi fan shi (Scholar's Meal Stone) and asked, 'Since it is a meal stone, why can't it be bitten through?' The Master said, 'Only because it is too hard.' Yang said, 'You are still using verbose words.' The Master said, 'I wonder what the Vice Commissioner thinks?' Yang said, 'Hard.' The Master said, 'That is also the second moon (di er ge yue, a metaphor for not being the truth).' Yang wrote the inscription for the Seven Buddhas Hall, and then asked, 'What will happen when the Seven Buddhas (Qi fo, the Seven Buddhas of the Past) reappear in the world?' The Master said, 'Each time we meet, it is fresh and new.' Ascending the hall, he said, 'One is one, two is two, smelling it, there is indeed no fragrance.' Suddenly picking up his staff and striking it once, he said, 'Do you recognize this old monk's jili tiao (wooden staff)? Do not go to the Southern Mountain to look for a bie bi (turtle's nose, a metaphor for something illusory).'

Chan Master Baoyue Faming of Zifu Temple in Zhengzhou

Ascending the hall, he said, 'Zifu Temple has nothing to add. We hold a meditation session with drums every five days, never speaking of profound principles, only speaking in rough and straightforward words. Licorice is naturally sweet, and Coptis chinensis is still bitter. If your nostrils point to the sky, be careful not to speak carelessly when you meet people.' Attend! Ascending the hall, he said, 'If we talk about this matter, it is like cutting a tree to get to the root, or performing acupuncture to find the right acupoint. If you find the root, why bother cutting all the branches and leaves? If you find the acupoint, why bother burning the whole area?' He struck the staff once and said, 'This is the root, that is the acupoint.' He put down the staff and said, 'This is the acupoint, then what do you call the root?' Tut! What kind of words are these?

Chan Master Zudeng Zhixuan of Yunfeng Temple in Tanzhou

A son of the Chen family in Nanyue. Ascending the hall, he said, 'Stop, rest, one thought is ten thousand years. Like cold ashes and withered wood, like an old temple incense burner. A white

練去。大眾。古人見處。如日暉空。不著二邊。豈墮陰界。堪嗟後代兒孫。多作一色邊會。山僧即不然。不休去。不歇去。業識茫茫去。七顛八倒去。十字街頭鬧浩浩地。聲色里坐臥去。三家村裡盈衢塞路。荊棘里遊戲去。刀山劍樹劈腹剜心。鑊湯爐炭皮穿骨爛去。如斯舉唱。大似三歲孩兒輥繡毬。上堂。一切聲是佛聲。涂毒鼓透入耳朵里。一切色是佛色。鐵蒺藜穿過眼睛中。好事不如無。便下座。上堂。盡乾坤大地。是個熱鐵圓。汝等諸人。向甚麼處下口。良久曰。吞不進。吐不出。上堂。瘦竹長松滴翠香。流風疏月度炎涼。不知誰住原西寺。每日鐘聲送夕陽。上堂。聲色頭上睡眠。虎狼群里安禪。荊棘林內翻身。雪刃叢中游戲。竹影掃階塵不動。月穿潭底水無痕。上堂。不是風動。不是幡動。衲僧失卻鼻孔。是風動。是幡動。分明是個漆桶。兩段不同。眼暗耳聾。澗水如藍碧。山花似火紅。上堂。僧問。如何是西來意。師曰。筑著額頭磕著鼻。曰意旨如何。師曰。驢駝馬載。曰向上還有事也無。師曰。朝到西天。暮歸唐土。曰謝師答話。師曰。大乘砑郎當。僧退。師乃曰。僧問西來意。筑著額頭磕著鼻。意旨又如何。驢駝並馬載。朝到西天暮歸唐。大乘恰似砑郎當。何故沒量大人。被語脈里轉卻。遂拊掌大笑下座

【現代漢語翻譯】現代漢語譯本：

練去。各位。

古人所見之處，如同陽光照耀天空，不執著于任何一邊，怎會墮入陰暗的境界？可嘆後代的子孫，大多執著于片面的見解。

我卻不是這樣。不停息地去，不停止地去，在茫茫的業識中去，顛倒錯亂地去，在十字街頭喧鬧熙攘的地方，在聲色犬馬之中安坐起臥。在三家村裡，道路擁擠阻塞，在荊棘叢中游戲。在刀山劍樹中被劈開肚子、剜出心，在鑊湯爐炭中被燒得皮穿骨爛。像這樣舉揚，就像三歲孩童玩弄繡球。

上堂說法：一切聲音都是佛的聲音，塗有毒藥的鼓聲穿透你的耳朵。一切顏色都是佛的顏色，鐵蒺藜穿過你的眼睛。好事不如無事。說完便下座。

上堂說法：整個天地，就是一個熾熱的鐵球。你們這些人，從哪裡下口呢？停頓良久說：吞不進去，吐不出來。

上堂說法：挺拔的竹子和高聳的松樹滴著翠綠的清香，流動的風和稀疏的月光帶來涼爽。不知道是誰住在原西寺，每天的鐘聲都伴隨著夕陽。

上堂說法：在聲色之上睡眠，在虎狼群中安然禪定，在荊棘林中翻身，在雪亮的刀刃叢中游戲。竹子的影子掃過臺階，塵土卻紋絲不動，月光穿透潭底，水中沒有留下痕跡。

上堂說法：不是風在動，也不是幡在動，是修行人自己迷失了方向。說是風在動，說是幡在動，分明就是一個漆黑的木桶，兩段截然不同，眼盲耳聾。澗水碧藍如藍，山花紅艷似火。

上堂說法：有僧人問：『如何是達摩祖師西來的真意？』

師父說：『撞到額頭，磕到鼻子。』

僧人問：『這意旨是什麼？』

師父說：『用驢子、駱駝、馬匹來運載。』

僧人問：『向上還有更高的境界嗎？』

師父說：『早上到達西天，晚上回到唐土。』

僧人說：『感謝師父的回答。』

師父說：『大乘佛法就像磨光的瓦片。』

僧人退下。

師父於是說：『僧人問什麼是達摩祖師西來的真意，我說撞到額頭，磕到鼻子。意旨又是什麼呢？用驢子、駱駝和馬匹來運載，早上到達西天，晚上回到唐朝。大乘佛法就像磨光的瓦片。』為什麼那些沒有度量的人，會被語言的脈絡所迷惑呢？』於是拍手大笑，下座。

【English Translation】 English version:

Practice going. Everyone.

What the ancients saw was like the sun shining in the sky, not clinging to either side. How could they fall into the realm of darkness? It is lamentable that later generations mostly cling to one-sided views.

I am not like that. Go without ceasing, go without stopping, go in the vastness of karmic consciousness, go in confusion and disorder, in the noisy and bustling crossroads, sit and lie down amidst sights and sounds. In the three-family village, the roads are crowded and blocked, play in the thickets of thorns. In the mountains of knives and trees, be split open and have your heart gouged out, in the cauldrons and charcoal furnaces, be burned until your skin is pierced and your bones are rotten. Such chanting is like a three-year-old child playing with an embroidered ball.

Ascending the hall to preach: All sounds are the sounds of the Buddha, the drum coated with poison penetrates your ears. All colors are the colors of the Buddha, iron caltrops pierce through your eyes. Good things are better than nothing. Having said this, he descended from the seat.

Ascending the hall to preach: The entire universe is a red-hot iron ball. Where will you people put your mouths? After a long pause, he said: Cannot swallow, cannot spit out.

Ascending the hall to preach: Slender bamboos and tall pines drip with verdant fragrance, flowing wind and sparse moonlight bring coolness. I wonder who lives in the Yuanxi Temple, the evening bell accompanies the setting sun every day.

Ascending the hall to preach: Sleeping on top of sights and sounds, peacefully meditating in the midst of tigers and wolves, turning over in the thickets of thorns, playing in the midst of snowy blades. The bamboo shadow sweeps the steps, but the dust does not move, the moonlight penetrates the bottom of the pool, but no trace is left in the water.

Ascending the hall to preach: It is not the wind that moves, it is not the banner that moves, the monks have lost their noses. Saying it is the wind that moves, saying it is the banner that moves, it is clearly a black lacquer bucket, two completely different sections, blind eyes and deaf ears. The stream is as blue as indigo, the mountain flowers are as red as fire.

Ascending the hall to preach: A monk asked, 'What is the meaning of Bodhidharma's coming from the West?'

The master said, 'Knock against the forehead, bump against the nose.'

The monk asked, 'What is the meaning of this?'

The master said, 'Use donkeys, camels, and horses to carry it.'

The monk asked, 'Is there anything higher?'

The master said, 'Arrive in the Western Heaven in the morning, return to the Tang land in the evening.'

The monk said, 'Thank you for the answer, Master.'

The master said, 'The Great Vehicle is like a polished tile.'

The monk withdrew.

The master then said, 'The monk asked what is the meaning of Bodhidharma's coming from the West, I said knock against the forehead, bump against the nose. What is the meaning then? Use donkeys, camels, and horses to carry it, arrive in the Western Heaven in the morning, return to the Tang Dynasty in the evening. The Great Vehicle is just like a polished tile.' Why are those who have no measure confused by the context of words?' Then he clapped his hands and laughed loudly, and descended from the seat.

。僧問。丹霞燒木佛。院主為甚麼眉須墮落。師曰。一人傳虛。萬人傳實。曰恁么則不落也。師曰。兩重公案。曰學人未曉。特伸請益。師曰。筠袁虔吉頭上插筆。問德山入門便棒。意旨如何。師曰。束杖理民。曰臨濟入門便喝。又作么生。師曰。不言而化。曰未審和尚如何為人。師曰。一刀兩段。問無縫鐵門。請師一啟。師曰。進前三步。曰向上無關。請師一閉。師曰。退後一尋。曰不開不閉。又作么生。師曰。吽吽。便打。

東京慧林常悟禪師

僧問。若不傳法度眾生。舉世無由報恩者。未審傳個甚麼法。師曰。開宗明義章第一。問達磨未來時如何。師曰。省得草鞋錢。曰來后如何。師曰。重疊關山路。

安吉州道場有規禪師

婺州姜氏子。上堂。拈拄杖曰。還見么。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投于巨壑。德山老人雖則焚其䟽鈔。也是賊過後張弓。且道。文彩未彰以前。又作么生理論。三千劍客今何在。獨許莊周致太平。上堂。種田博飯。地藏家風。客來喫茶。趙州禮度。且道。護聖門下。別有甚麼長處。良久曰。尋常不放。山泉出屋底。清池冷照人。化士出問。促裝已辦。乞師一言。師曰。好看前路事。莫比在家時。曰恁么則。三家村裡十字街頭。等個人去也。師

【現代漢語翻譯】現代漢語譯本僧人問：『丹霞燒木佛（指丹霞禪師焚燒木雕佛像的公案），為什麼院主的眉毛鬍鬚都掉落了？』師父說：『一人傳虛，萬人傳實。』僧人說：『這麼說，（院主的眉須）就不會掉落了。』師父說：『這是兩重公案。』僧人說：『學人我不明白，特地請教。』師父說：『筠州、袁州、虔州、吉州的人頭上插筆（比喻強加解釋）。』（僧人）問：『德山（指德山宣鑒禪師）入門便打，意旨如何？』師父說：『用棍棒來治理民眾。』（僧人）說：『臨濟（指臨濟義玄禪師）入門便喝，又怎麼樣呢？』師父說：『不說話就能感化。』（僧人）說：『不知道和尚您如何待人？』師父說：『一刀兩斷。』（僧人）問：『無縫鐵門，請師父開啟。』師父說：『向前走三步。』（僧人）說：『向上沒有關隘，請師父關閉。』師父說：『向後退一尋（古代長度單位）。』（僧人）說：『不開不閉，又怎麼樣呢？』師父說：『吽吽。』便打。

東京慧林常悟禪師

僧人問：『如果不傳法度化眾生，世上就沒有辦法報答恩情。不知道傳的是什麼法？』師父說：『開宗明義章第一。』（僧人）問：『達磨（指菩提達摩）未來（中國）時如何？』師父說：『省了買草鞋的錢。』（僧人）說：『來（中國）后如何？』師父說：『重疊關山路。』

安吉州道場有規禪師

婺州姜氏子。（有規禪師）上堂，拿起拄杖說：『還看見嗎？』窮盡各種玄妙的辯論，就像一根毫毛放在太空中；竭盡世間的樞要機密，就像一滴水投進巨大的深淵。德山老人雖然焚燒了他的疏鈔，也是賊走之後才張弓。那麼，文采還沒有顯現以前，又該怎麼理論呢？三千劍客如今在哪裡？只有莊周才能致太平。上堂。種田爲了吃飯，是地藏（指地藏菩薩）的家風；客人來了就喫茶，是趙州（指趙州從諗禪師）的禮度。那麼，護聖門下，還有什麼特別的長處？』（禪師）良久后說：『尋常不放。山泉從屋底下流出，清澈的池水冷冷地照著人。』化緣的僧人出來問：『已經準備好行裝，乞求師父一句話。』師父說：『好好看前面的路，不要和在家時相比。』（僧人）說：『這麼說，就在三家村裡的十字路口，等著那個人去吧。』

【English Translation】 English version A monk asked: 'Danxia (Zen Master Danxia) burned a wooden Buddha, why did the abbot's eyebrows and beard fall off?' The Master said: 'One person spreads falsehood, ten thousand spread truth.' The monk said: 'In that case, they wouldn't fall off.' The Master said: 'This is a double case.' The monk said: 'This student doesn't understand, I specially ask for instruction.' The Master said: 'People from Junzhou, Yuanzhou, Qianzhou, and Jizhou stick pens on their heads (metaphor for forced explanations).' (The monk) asked: 'Deshan (Zen Master Deshan Xuanjian) hits with a stick upon entering, what is the meaning?' The Master said: 'Using a staff to govern the people.' (The monk) said: 'Linji (Zen Master Linji Yixuan) shouts upon entering, what about that?' The Master said: 'Transforming without speaking.' (The monk) said: 'I don't know how does the Master treat people?' The Master said: 'Cutting in two with one stroke.' (The monk) asked: 'A seamless iron gate, please Master open it.' The Master said: 'Step forward three steps.' (The monk) said: 'There is no barrier upwards, please Master close it.' The Master said: 'Retreat one xun (ancient unit of length).' (The monk) said: 'Neither open nor closed, what about that?' The Master said: 'Hum hum.' Then he hit him.

Zen Master Changwu of Huilin Temple in Tokyo

A monk asked: 'If one does not transmit the Dharma to liberate sentient beings, there is no way to repay kindness in the world. I don't know what Dharma is being transmitted?' The Master said: 'The first chapter of Opening the Sect and Clarifying the Meaning.' (The monk) asked: 'What was it like when Dharma (Bodhidharma) had not yet come (to China)?' The Master said: 'Saved the money for straw sandals.' (The monk) said: 'What was it like after he came (to China)?' The Master said: 'Overlapping mountain passes.'

Zen Master Yougui of Daocheng Temple in Anjizhou

Jiang, a native of Wuzhou. (Zen Master Yougui) ascended the platform, picked up his staff and said: 'Do you see it?' Exhausting all mysterious arguments is like placing a hair in the vastness of space; exhausting all the pivotal secrets of the world is like dropping a drop of water into a giant abyss. Although the old man Deshan burned his commentaries, it was like drawing the bow after the thief had fled. So, before the literary brilliance is revealed, how should one theorize? Where are the three thousand swordsmen now? Only Zhuang Zhou can bring about peace. Ascending the platform. Farming for food is the family style of Ksitigarbha (Ksitigarbha Bodhisattva); serving tea to guests is the etiquette of Zhaozhou (Zen Master Zhaozhou Congshen). So, under the gate of Protecting the Sacred, what special strengths are there?' (The Master) said after a long pause: 'Usually not released. Mountain springs flow from under the house, clear ponds coldly reflect people.' A begging monk came out and asked: 'The luggage is already prepared, I beg the Master for a word.' The Master said: 'Look carefully at the road ahead, don't compare it to being at home.' (The monk) said: 'In that case, I will wait for that person at the crossroads in the village of three families.'

曰。照顧打失布袋。

越州延慶可復禪師

上堂。胡來胡現。漢來漢現。忽然胡漢俱來時。如何祇準。良久曰。落霞與孤鶩齊飛。秋水共長天一色。參。上堂。驀拈拄杖。橫按膝上曰。苦痛深。苦痛深。碧潭千萬丈。那個是知音。卓一下。下座。

安吉州道場慧顏禪師

上堂。世尊按指。海印發光。拈拄杖曰。莫妄想。便下座。

溫州雙峰普寂宗達佛海禪師

僧問。如何是永嘉境。師曰。華蓋峰。曰如何是境中人。師曰。一宿覺。上堂。眾集定。喝一喝曰。冤有頭。債有主。珍重。

越州五峰子琪禪師

僧問。學人上來。乞師垂示。師曰。花開千朵秀。曰學人不會。師曰。雨後萬山青。曰謝指示。師曰。你作么生會。僧便喝。師曰。未在。僧又喝。師曰。一喝兩喝後作么生。曰也知和尚有此機要。師曰。適來道甚麼。僧無語。師便喝。

西京韶山雲門道信禪師

僧問。如何是祖師西來意。師曰。千年古墓蛇。今日頭生角。曰莫便是和尚家風也無。師曰。卜度則喪身失命。問如何是學人自己。師曰。無人識者。曰如何得脫灑去。師曰。你問。我答。

臨安府上天竺從諫慈辯講師

處之松陽人也。具大知見。聲播講席。于上觀深有所契。每與

【現代漢語翻譯】曰：照顧打失布袋（照顧丟失的布袋）。

越州延慶可復禪師

上堂：胡來胡現，漢來漢現。忽然胡漢俱來時，如何祇準？良久曰：落霞與孤鶩齊飛，秋水共長天一色。參。

上堂：驀拈拄杖，橫按膝上曰：苦痛深，苦痛深。碧潭千萬丈，那個是知音？卓一下，下座。

安吉州道場慧顏禪師

上堂：世尊按指，海印發光。拈拄杖曰：莫妄想。便下座。

溫州雙峰普寂宗達佛海禪師

僧問：如何是永嘉境？師曰：華蓋峰。曰：如何是境中人？師曰：一宿覺。

上堂：眾集定，喝一喝曰：冤有頭，債有主。珍重。

越州五峰子琪禪師

僧問：學人上來，乞師垂示。師曰：花開千朵秀。曰：學人不會。師曰：雨後萬山青。曰：謝指示。師曰：你作么生會？僧便喝。師曰：未在。僧又喝。師曰：一喝兩喝後作么生？曰：也知和尚有此機要。師曰：適來道甚麼？僧無語。師便喝。

西京韶山雲門道信禪師

僧問：如何是祖師西來意？師曰：千年古墓蛇，今日頭生角。曰：莫便是和尚家風也無？師曰：卜度則喪身失命。

問：如何是學人自己？師曰：無人識者。曰：如何得脫灑去？師曰：你問，我答。

臨安府上天竺從諫慈辯講師

處之松陽人也。具大知見。聲播講席。于上觀深有所契。每與

【English Translation】 Said: 'Take care of the lost bag.'

Chan Master Yanqing Kefu of Yuezhou

Entered the hall: 'When the barbarian comes, the barbarian appears; when the Han comes, the Han appears. If suddenly both the barbarian and the Han come at the same time, how will you determine?' After a long pause, he said: 'The falling霞(sunset clouds) flies in unison with the solitary 鶩(wild duck); the autumn water shares the same color with the long sky.' Investigate this!

Entered the hall: Suddenly picking up his staff, he placed it horizontally on his knees and said: 'The suffering is deep, the suffering is deep. In the碧潭(green pool) of ten million zhang, who is the 知音(one who truly understands)?' He struck once and descended from the seat.

Chan Master Huiyan of Daocheng in Anji Prefecture

Entered the hall: 'The World-Honored One pressed his finger, and the 海印(ocean seal) emitted light.' Picking up his staff, he said: 'Do not妄想(engage in idle speculation).' Then he descended from the seat.

Chan Master Puji Zongda Fohai of Shuangfeng in Wenzhou

A monk asked: 'What is the realm of Yongjia?' The master said: 'Huagai Peak.' The monk asked: 'What is the person within the realm?' The master said: 'One Night Awakened.'

Entered the hall: After the assembly had gathered, he shouted once, saying: 'Grievances have heads, debts have owners. Treasure this.'

Chan Master Ziqi of Wufeng in Yuezhou

A monk asked: 'This student has come up, requesting the master to bestow guidance.' The master said: 'Flowers bloom in thousands of beautiful blossoms.' The monk said: 'This student does not understand.' The master said: 'After the rain, ten thousand mountains are green.' The monk said: 'Thank you for the guidance.' The master said: 'How do you understand it?' The monk then shouted. The master said: 'Not yet.' The monk shouted again. The master said: 'After one shout, two shouts, what then?' The monk said: 'I also know that the 和尚(abbot) has this 機要(vital point).' The master said: 'What did you say just now?' The monk was speechless. The master then shouted.

Chan Master Daoxin of Yunmen in Shaoshan, Xijing

A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'A thousand-year-old tomb snake grows horns today.' The monk asked: 'Is this perhaps the 和尚(abbot)'s family style?' The master said: 'To speculate is to lose one's life.'

Asked: 'What is this student's self?' The master said: 'No one recognizes it.' The monk asked: 'How can one be free and unfettered?' The master said: 'You ask, I answer.'

Preacher Cibei Congjian of Shang Tianzhu in Lin'an Prefecture

Chu was a native of Songyang. Possessing great knowledge and insight, his reputation spread through his lectures. He deeply resonated with Shangguan and often

禪衲游。嘗以道力扣大通。通一日作書寄之。師發緘睹黑白二圓相。乃悟。答偈曰。黑相白相。擔枷過狀。了不了兮。無風起浪。若問究竟事如何。洞庭山在太湖上。

金山寧禪師法嗣

婺州普濟子淳圓濟禪師

僧問。摩尼珠人不識。如來藏里親收得。如何是珠。師曰。不撥自轉。曰如何是藏。師曰。一撥便轉。曰轉后如何。師曰。把不住。上堂。雨過山青。云開月白。帶雪寒松。搖風庭柏。山僧恁么說話。還有祖師意也無。其或未然。良久曰。看看。

吉州禾山用安禪師

僧問。蓮華未出水時如何。師曰。魚挨鱉倚。曰出水后如何。師曰。水仙頭上戴。好手絕躋攀。曰出與未出時如何。師曰。應是乾坤措。不教容易看。

本覺一禪師法嗣

福州越峰粹圭妙覺禪師

本郡林氏子。僧問。如何是祖師西來意。師曰。瘦田損種。曰未審如何領會。師曰。刈禾鐮子曲如鉤。問機關不到時如何。師曰。抱甕灌園。曰此猶是機關邊事。師曰。須要雨淋頭。

臺州天臺如庵主

久依法真。因看雲門東山水上行語。發明己見。歸隱故山。猿鹿為伍。郡守聞其風。遣使逼令住持。師作偈曰。三十年來住此山。郡符何事到林間。休將瑣瑣塵寰事。換我一生閑又閑。遂焚其

【現代漢語翻譯】現代漢語譯本禪衲游，曾經用他的道力叩問大通（人名，可能指一位禪師）。大通有一天寫信寄給他。禪衲游打開信封，看到黑白兩個圓圈的影象，於是領悟了。他回答了一首偈語：『黑色的圓圈和白色的圓圈，就像戴著枷鎖走過官府。如果不能徹底明白，就像無風也會掀起波浪。如果問到究竟是怎麼回事，洞庭山就在太湖之上。』

金山寧禪師的法嗣

婺州普濟子淳圓濟禪師

有僧人問：『摩尼珠（maṇi，如意寶珠，佛教中象徵佛性的珍貴寶珠）人不認識，如來藏（Tathāgatagarbha，一切眾生皆具的佛性）里卻親自收藏得到。什麼是珠？』禪師說：『不用撥動它自己就會轉動。』僧人問：『什麼是藏？』禪師說：『一撥動它就會轉動。』僧人問：『轉動之後如何？』禪師說：『把握不住。』禪師上堂說法：『雨後山色青翠，云開月亮潔白。帶著雪的寒松，搖動著風的庭院柏樹。山僧這樣說話，還有祖師（禪宗的祖師）的意旨嗎？如果不是這樣，』禪師停頓了很久，說：『看看。』

吉州禾山用安禪師

有僧人問：『蓮花未出水時如何？』禪師說：『魚挨著鱉，鱉靠著魚。』僧人問：『出水后如何？』禪師說：『水仙頭上戴。好手也無法攀登。』僧人問：『出與未出時如何？』禪師說：『應該是乾坤安排的，不輕易讓人看見。』

本覺一禪師的法嗣

福州越峰粹圭妙覺禪師

是本郡林氏的兒子。有僧人問：『如何是祖師西來意（Bodhidharma，達摩祖師從西方來到中國的意圖）？』禪師說：『瘦田不宜播種。』僧人問：『不知道如何領會？』禪師說：『割禾的鐮刀彎如鉤。』僧人問：『如果機關（指禪機）用不到時如何？』禪師說：『抱著水甕澆園。』僧人問：『這還是機關邊的事情。』禪師說：『需要雨淋頭。』

臺州天臺如庵主

長久地依止法真禪師。因為看到雲門禪師『東山水上行』的語句，明白了己見。回到故鄉山中隱居，與猿鹿為伴。郡守聽說他的風範，派人強迫他去主持寺廟。禪師作偈語說：『三十年來住在這山中，郡府的公文為何來到林間？不要拿瑣碎的塵世之事，來換我一生的清閑。』於是燒掉了郡府的公文。

【English Translation】 English version The Chan monk You once used his spiritual power to inquire of Datong (a name, possibly referring to a Chan master). One day, Datong sent him a letter. Monk You opened the letter and saw two circular images, one black and one white, and thus he attained enlightenment. He responded with a verse: 'Black circle and white circle, like wearing a cangue and passing the court. If not thoroughly understood, like waves rising without wind. If asked what the ultimate matter is, Dongting Mountain is on Lake Tai.'

Successor of Chan Master Jinshan Ning

Chan Master Puji Zichun Yuanji of Wuzhou

A monk asked: 'The mani pearl (maṇi, wish-fulfilling jewel, a precious jewel in Buddhism symbolizing Buddha-nature) is not recognized by people, but it is personally collected in the Tathagatagarbha (Tathāgatagarbha, the Buddha-nature inherent in all beings). What is the pearl?' The Chan master said: 'It turns by itself without being touched.' The monk asked: 'What is the garbha?' The Chan master said: 'It turns as soon as it is touched.' The monk asked: 'What happens after it turns?' The Chan master said: 'Cannot be grasped.' The Chan master ascended the Dharma hall and said: 'After the rain, the mountains are green; when the clouds clear, the moon is white. The cold pine carries snow, the courtyard cypress sways in the wind. Is there the intention of the Patriarchs (the Patriarchs of Zen Buddhism) in what this mountain monk is saying? If not,' the Chan master paused for a long time and said: 'Look, look.'

Chan Master Heshan Yong'an of Jizhou

A monk asked: 'What is it like when the lotus flower has not yet emerged from the water?' The Chan master said: 'The fish lean on the turtles, and the turtles rely on the fish.' The monk asked: 'What is it like after it emerges from the water?' The Chan master said: 'Wearing it on the head of the narcissus. Even a skilled hand cannot climb it.' The monk asked: 'What is it like when it is emerging and not yet emerged?' The Chan master said: 'It should be arranged by Heaven and Earth, not easily seen.'

Successor of Chan Master Benjue Yi

Chan Master Yuefeng Cuigui Miaojue of Fuzhou

He was a son of the Lin family in this prefecture. A monk asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma, the intention of Bodhidharma coming from the West to China)?' The Chan master said: 'Lean fields are not suitable for sowing.' The monk asked: 'I don't know how to understand it?' The Chan master said: 'The sickle for cutting rice is curved like a hook.' The monk asked: 'What if the mechanism (referring to Chan opportunity) cannot be used?' The Chan master said: 'Carrying a water jar to irrigate the garden.' The monk asked: 'This is still a matter on the edge of the mechanism.' The Chan master said: 'It needs to be rained on.'

Hermit Ru'an of Tiantai Mountain in Taizhou

He long relied on Chan Master Fazhen. Because he saw Chan Master Yunmen's saying 'Walking on the water of Dongshan,' he understood his own view. He returned to his hometown mountain to live in seclusion, accompanied by monkeys and deer. The prefect heard of his demeanor and sent people to force him to preside over the monastery. The Chan master composed a verse: 'For thirty years I have lived in this mountain, why has the prefectural document come to the forest? Do not use trivial worldly affairs to exchange for my life of leisure.' Then he burned the prefectural document.

盧。竟不知所止。

平江府西竺寺尼法海禪師

寶文呂嘉之姑也。首參法雲秀和尚。后領旨於法真言下。諸名儒屢挽應世。堅不從。殂日說偈曰。霜天雲霧結。山月冷涵輝。夜接故鄉信。曉行人不知。屆明坐脫。

投子颙禪師法嗣

壽州資壽灌禪師

上堂。良久曰。便恁么散去。已是葛藤。更若喃喃。有何所益。以拂子擊禪床。下座。

西京白馬崇壽江禪師

僧問。知師久蘊囊中寶。今日開堂略借看。師曰。不借。曰為甚麼不借。師曰。賣金須是買金人。

鄧州香嚴智月海印禪師

僧問。法雷已震。選佛場開。不昧宗乘。請師直指。師曰。三月三日時。千花萬花拆。曰普天匝地承恩力。覺苑仙葩一夜開。師曰。切忌隨他去。乃曰。判府吏部此日命山僧。開堂祝聖。紹續祖燈。祇如祖燈作么生續。不見古者道。六街鐘鼓響鼕鼕。即處鋪金世界中。池長芰荷庭長柏。更將何法演真宗。恁么說話。也是事不獲已。有旁不肯底。出來把山僧拽下禪床。痛打一頓。許伊是個本分衲僧。若未有這個作家手腳。切不得草草匇匇勘得。腳跟下不實頭沒去處。卻須倒吃香嚴手中钁柄。莫言不道。上堂。吾家寶藏不慳惜。覿面相呈人罕識。輝今耀古體圓時。照地照天光赫赤。荊山

【現代漢語翻譯】現代漢語譯本：盧，竟然不知道停止。

平江府西竺寺的尼姑法海禪師（Fahai Chanshi），是寶文呂嘉之的姑姑。她最初參拜法雲秀和尚（Fayun Xiuheshang），後來在法真（Fazhen）的言語下領悟旨意。許多名士多次邀請她出世，她堅決不答應。圓寂之日，她說了偈語：『霜天雲霧結，山月冷涵輝。夜接故鄉信，曉行人不知。』到了第二天早上，她就坐化圓寂了。

投子颙禪師（Touzi Yong Chanshi）的法嗣

壽州資壽灌禪師（Zishou Guan Chanshi）

上堂說法，良久后說：『就這樣散去吧，已經是葛藤了。如果再喋喋不休，又有什麼益處呢？』用拂子敲擊禪床，下座。

西京白馬崇壽江禪師（Chongshou Jiang Chanshi）

有僧人問：『知道禪師您久藏囊中之寶，今日開堂，能否稍微借來看看？』禪師說：『不借。』僧人問：『為什麼不借？』禪師說：『賣金必須是買金的人。』

鄧州香嚴智月海印禪師（Xiangyan Zhiyue Haiyin Chanshi）

有僧人問：『法雷已經震響，選佛的場所已經開啟。如果不迷惑于宗乘，請禪師您直接指點。』禪師說：『三月三日時，千花萬花都開放了。』僧人說：『普天之下，大地之上，都承受著佛的恩德，覺悟的園林里，仙葩一夜之間開放。』禪師說：『切記不要跟隨它們而去。』於是說：『判府吏部今天命令山僧我，開堂祝聖，紹續祖燈。那麼祖燈要怎麼續呢？』不見古人說：『六街鐘鼓響鼕鼕，即處鋪金世界中。池長芰荷庭長柏，更將何法演真宗？』這樣說話，也是不得已。如果有旁邊不肯的，出來把山僧我拽下禪床，痛打一頓，我才承認他是個本分的衲僧。如果沒有這個作家的手段，千萬不要草率地勘驗。如果腳跟下不實，沒有去處，卻必須倒過來吃香嚴手中的鋤柄。不要說我沒說過。』上堂說法：『吾家的寶藏不吝惜，當面相呈，卻很少有人認識。光輝照耀古今，本體圓滿之時，照地照天，光芒赫赫。荊山……』

【English Translation】 English version: Lu. He simply did not know when to stop.

Chan Master Fahai (Fahai Chanshi), a nun of the Xizhu Temple in Pingjiang Prefecture, was the aunt of Baowen Lü Jia. She initially studied under Abbot Fayun Xiu (Fayun Xiuheshang), and later understood the meaning under the words of Fazhen. Many famous scholars repeatedly invited her to engage in worldly affairs, but she firmly refused. On the day of her death, she said in a verse: 'Frosty sky, clouds and mist gather, the mountain moon coldly contains its radiance. At night, I receive news from my hometown, at dawn, travelers do not know.' The next morning, she passed away while sitting in meditation.

Dharma successor of Chan Master Touzi Yong (Touzi Yong Chanshi)

Chan Master Zishou Guan (Zishou Guan Chanshi) of Zishou Temple in Shouzhou

Ascended the Dharma hall. After a long silence, he said, 'Just disperse like this, it is already entanglement. What benefit is there in further chattering?' He struck the Zen platform with his whisk and descended from the seat.

Chan Master Chongshou Jiang (Chongshou Jiang Chanshi) of Baima Chongshou Temple in Xijing

A monk asked, 'I have long known that the Master has a treasure hidden in his bag. Today, as you open the hall, may I briefly borrow it to see?' The Master said, 'I will not lend it.' The monk asked, 'Why will you not lend it?' The Master said, 'Selling gold requires someone who buys gold.'

Chan Master Xiangyan Zhiyue Haiyin (Xiangyan Zhiyue Haiyin Chanshi) of Xiangyan in Dengzhou

A monk asked, 'The Dharma thunder has already resounded, and the field for selecting Buddhas has opened. If one is not confused about the teachings, please, Master, point directly.' The Master said, 'On the third day of the third month, thousands and tens of thousands of flowers bloom.' The monk said, 'Throughout the heavens and the earth, we receive the Buddha's grace. In the garden of enlightenment, celestial flowers bloom overnight.' The Master said, 'Be sure not to follow them.' Then he said, 'Today, the Prefectural Official of the Ministry ordered this mountain monk to open the hall to pray for the sage and continue the ancestral lamp. So, how is the ancestral lamp to be continued?' Have you not seen the ancients say, 'The bells and drums of the six streets sound dong dong, immediately spreading gold throughout the world. The pond is long with water chestnuts and lotus, the courtyard is long with cypress trees, what other Dharma can be used to expound the true teaching?' Speaking like this is also a last resort. If there is someone nearby who disagrees, come out and drag this mountain monk down from the Zen platform and beat me severely, then I will acknowledge him as a genuine monk. If you do not have this writer's skill, do not hastily examine. If your footing is not solid and you have nowhere to go, you must instead eat the handle of Xiangyan's hoe. Do not say I did not say it.' Ascending the Dharma hall, he said, 'My family's treasure is not stingy, presented face to face, yet few people recognize it. Its brilliance illuminates the past and present, when its essence is complete, it shines on the earth and illuminates the heavens with its radiant light. Jing Mountain...'

美玉奚為貴。合浦明珠比不得。借問誰人敢酬價。波斯鼻孔長三尺。咄。

丞相富弼居士

字彥國。由清獻公警勵之。后不捨晝夜。力進此道。聞颙禪師主投子。法席冠淮甸。往質所疑。會颙為眾登座。見其顧視如象王迴旋。公微有得。因執弟子禮。趨函丈命侍者請為入室。颙見即曰。相公已入來。富弼猶在外。公聞汗流浹背。即大悟。尋以偈寄圓照本曰。一見颙公悟入深。夤緣傳得老師心。東南謾說江山遠。目對靈光與妙音。後奏署颙師號。颙上堂。謝語。有曰。彼一期之誤。我亦將錯而就錯。公作偈贊曰。萬木千花欲向榮。臥龍猶未出滄溟。彤雲彩霧呈嘉瑞。依舊南山一色青。

甘露宣禪師法嗣

平江府妙湛寺尼文照禪師

溫陵人。上堂。靈源不動。妙體何依。歷歷孤明。是誰光彩。若道真如實際。大似好肉剜瘡。更作祖意商量。正是迷頭認影。老胡四十九年。說夢即且止。僧堂里憍陳如上座。為你諸人舉覺底。還記得么。良久曰。惜取眉毛好。

瑞巖居禪師法嗣

臺州萬年處幽禪師

上堂。先聖行不到處。凡流恰到。凡流既到。先聖莫知。到與不到。知與不知。總置一壁。祇如僧問乾峰。十方薄伽梵。一路涅槃門。未審路頭在甚麼處。峰以拄杖畫一畫曰。在

{ "translations": [ "現代漢語譯本", "『美玉為何珍貴？』合浦的明珠也比不上。請問誰人敢於估價？波斯人的鼻子長三尺。咄！", "", "丞相富弼居士（人名，字彥國）", "", "字彥國。因清獻公（人名，可能是范仲淹）的警醒勉勵，後來不分晝夜，努力精進于佛法。聽說颙禪師（人名）主持投子寺（寺名），聲名遠播淮河流域，便前去請教疑惑。適逢颙禪師為大眾升座說法，富弼見他顧盼自如，如象王般威儀，心中略有所悟。於是行弟子禮，前往禪師住所，命侍者請求入室請教。颙禪師一見便說：『相公已經進來了，富弼卻還在外面。』富弼聽了，汗流浹背，當下大悟。不久後作偈寄給圓照本（人名）說：『一見颙公悟入深，因緣傳得老師心。東南謾說江山遠，目對靈光與妙音。』後來上奏朝廷，賜予颙禪師封號。颙禪師上堂說法，謝恩時說：『彼一期之誤，我亦將錯而就錯。』富弼作偈讚頌說：『萬木千花欲向榮，臥龍猶未出滄溟。彤雲彩霧呈嘉瑞，依舊南山一色青。』", "", "甘露宣禪師法嗣", "", "平江府妙湛寺尼文照禪師（人名，尼姑）", "", "溫陵（地名，泉州的古稱）人。上堂說法：『靈源不動，妙體何依？歷歷孤明，是誰光彩？若道真如實際（佛教術語，指宇宙萬物的真實本性），大似好肉剜瘡。更作祖意商量，正是迷頭認影。老胡（指達摩祖師）四十九年，說夢即且止。僧堂里憍陳如（佛教人物，釋迦牟尼佛的弟子）上座，為你諸人舉覺底，還記得么？』良久說：『惜取眉毛好。』", "", "瑞巖居禪師法嗣", "", "臺州萬年處幽禪師（人名）", "", "上堂說法：『先聖行不到處，凡流恰到。凡流既到，先聖莫知。到與不到，知與不知，總置一壁。祇如僧問乾峰（人名）：十方薄伽梵（佛教術語，指佛），一路涅槃門（佛教術語，指通往涅槃的道路）。未審路頭在甚麼處？』乾峰以拄杖畫一畫說：『在。』" ], "english_translations": [ "English version", "『Why is fine jade so precious?』 The pearls of Hepu cannot compare. May I ask who dares to appraise its value? The Persian's nose is three feet long. Ha!", "", "Layman Fu Bi (personal name, Zi Yanguo), the Prime Minister", "", "Zi Yanguo. He was encouraged by Qingxian Gong (personal name, possibly Fan Zhongyan), and later worked diligently day and night to advance in the Dharma. Hearing that Chan Master Yong (personal name) was in charge of Touzi Temple (temple name), and that his Dharma seat was renowned throughout the Huai River region, he went to inquire about his doubts. It happened that Chan Master Yong ascended the seat to preach to the assembly, and Fu Bi saw him looking around with the majesty of an elephant king, and he had a slight understanding in his heart. So he performed the disciple's ceremony, went to the Chan master's residence, and asked the attendant to request an interview. Chan Master Yong said as soon as he saw him: 『The Prime Minister has already entered, but Fu Bi is still outside.』 Fu Bi heard this, and sweat poured down his back, and he immediately had a great enlightenment. Soon after, he wrote a verse and sent it to Yuanzhao Ben (personal name), saying: 『At first sight of Yong Gong, enlightenment deepened, through affinity, the teacher's heart was transmitted. The southeast vainly speaks of distant rivers and mountains, the spiritual light and wonderful sound are before my eyes.』 Later, he奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏。

答案

這裡。且道。此老與他先聖凡流相去幾何。南山虎咬石羊兒。須向其中識生死。

廣靈祖禪師法嗣

處州縉雲仙巖懷義禪師

僧問。如何是佛。師曰。自屈作么。曰如何是道。師曰。你道了。曰向上更有事也無。師曰。無。曰恁么則小出大遇也。師曰。祇恐不恁么。曰也是。師曰。卻恁么去也。

凈因岳禪師法嗣

福州鼓山體淳禪鑒禪師

上堂。由基弓矢不射田蛙。任氏絲綸要投溟渤。發則穿楊破的。得則修鯨巨鰲。只箭既入重城。長竿豈釣淺水。而今莫有吞鉤嚙鏃底么。若無。山僧捲起絲綸。拗折弓箭去也。擲拄杖下座。

乾明覺禪師法嗣

岳州平江長慶應圓禪師

上堂。寒氣將殘春日到。無索泥牛皆𨁝跳。筑著崑崙鼻孔頭。觸倒須彌成糞掃。牧童兒鞭棄了。懶吹無孔笛。拍手呵呵笑。歸去來兮歸去來。煙霞深處和衣倒。良久曰。切忌睡著。

長蘆信禪師法嗣

東京慧林懷深慈受禪師

壽春府夏氏子。生而祥光現舍。文殊堅禪師遙見疑火也。詰旦知師始生。往訪之。師見堅輒笑。母許出家。十四割愛冠祝髮。后四年。訪道方外。依凈照于嘉禾資聖。照舉。良遂見麻谷因緣。問曰。如何是良遂知處。師即洞明。出住資福。屨滿戶外。蔣山

【現代漢語翻譯】現代漢語譯本：這裡，且說，這位老禪師與他之前的聖賢凡人相差多少？就像南山的猛虎咬住石羊一樣，必須在其中領悟生死。

廣靈祖禪師的法嗣

處州縉雲仙巖懷義禪師

有僧人問：『什麼是佛？』禪師說：『為何要自己委屈？』僧人問：『什麼是道？』禪師說：『你已經說出來了。』僧人問：『向上還有更高的境界嗎？』禪師說：『沒有。』僧人說：『這樣說來，豈不是小付出大收穫？』禪師說：『只怕不是這樣。』僧人說：『也是。』禪師說：『卻又這樣去了。』

凈因岳禪師的法嗣

福州鼓山體淳禪鑒禪師

上堂說法：『由基（古代善射者）的弓箭不射田間的青蛙，任氏（善於釣魚者）的絲線要投向大海。發射出去就能穿透楊柳，得到就能捕獲大鯨巨鰲。箭既然射入了重重城池，長竿哪裡會用來釣淺水？』現在有沒有能吞下魚鉤、咬斷箭鏃的人？如果沒有，我就捲起絲線，拗斷弓箭了。』說完，擲下拄杖，走下禪座。

乾明覺禪師的法嗣

岳州平江長慶應圓禪師

上堂說法：『寒氣將盡，春日到來，沒有繩索的泥牛都跳躍起來。撞到崑崙山的鼻孔，觸倒須彌山（佛教中的聖山）變成糞土。牧童把鞭子丟棄了，懶得吹奏沒有孔的笛子，拍手呵呵大笑。回去吧，回去吧，回到煙霞深處，和衣而臥。』停頓良久，說：『切記不要睡著了。』

長蘆信禪師的法嗣

東京慧林懷深慈受禪師

壽春府夏氏之子，出生時祥光照耀屋舍。文殊堅禪師遠遠望見，懷疑是火災。第二天早晨，得知是禪師出生，前去拜訪。禪師見到文殊堅就笑。母親允許他出家。十四歲時，割捨親情，剃度出家。四年後，訪道於四方。在嘉禾資聖寺依止凈照禪師。凈照禪師舉良遂（人名）見麻谷（人名）的因緣。問：『什麼是良遂的知處？』禪師立刻洞明。後來住持資福寺，來訪者眾多，門外鞋子堆滿。后住蔣山（地名）。

【English Translation】 English version: Here, let's talk about how much this old Chan master differs from the previous sages and ordinary people. It's like a tiger in Nanshan biting a stone sheep; you must recognize life and death within it.

Successor of Chan Master Guangling Zu

Chan Master Huaiyi of Xianyan, Jinyun, Chuzhou

A monk asked, 'What is Buddha?' The master said, 'Why do you humble yourself?' The monk asked, 'What is the Dao?' The master said, 'You have already said it.' The monk asked, 'Is there anything higher?' The master said, 'No.' The monk said, 'In that case, isn't it a small investment for a great return?' The master said, 'I'm afraid it's not like that.' The monk said, 'It is.' The master said, 'But it goes that way.'

Successor of Chan Master Jingyin Yue

Chan Master Tichun Chanjian of Gushan, Fuzhou

Entering the hall: 'Youji's (an ancient skilled archer) bow and arrow do not shoot frogs in the field; Ren's (skilled fisherman) silk line is to be cast into the vast sea. If fired, it will pierce the willow; if obtained, it will capture great whales and giant turtles. Since the arrow has entered the heavily guarded city, how could a long pole be used to fish in shallow water?' Now, is there anyone who can swallow the hook and bite the arrowhead? If not, this monk will roll up the silk line and break the bow and arrow.' After speaking, he threw down his staff and descended from the seat.

Successor of Chan Master Qianming Jue

Chan Master Yingyuan Changqing of Pingjiang, Yuezhou

Entering the hall: 'The cold air is about to disappear, and the spring day arrives; mud cows without ropes all jump up. Knocking against the nostrils of Mount Kunlun, overturning Mount Sumeru (sacred mountain in Buddhism) into dung. The shepherd boy has discarded his whip, too lazy to play the flute without holes, clapping his hands and laughing heartily. Return, return, return to the depths of the misty clouds, and lie down with clothes on.' After a long pause, he said, 'Be careful not to fall asleep.'

Successor of Chan Master Changlu Xin

Chan Master Huaixin Cishou of Huilin, Tokyo

The son of the Xia family of Shouchun Prefecture, when he was born, auspicious light shone on the house. Chan Master Wenshu Jian saw it from afar and suspected it was a fire. The next morning, he learned that it was the birth of the Chan master and went to visit him. The Chan master smiled when he saw Wenshu Jian. His mother allowed him to leave home. At the age of fourteen, he renounced family ties and was tonsured. Four years later, he sought the Dao in all directions. He relied on Chan Master Jingzhao at Zisheng Temple in Jiahe. Chan Master Jingzhao cited the story of Liang Sui (person's name) meeting Magu (person's name). He asked, 'What is Liang Sui's knowing?' The Chan master immediately understood. Later, he resided at Zifu Temple, and many visitors came, with shoes piled up outside the door. Later, he resided at Jiangshan (place name).

佛鑒勤禪師行化至。茶退。師引巡寮。至千人街坊。鑒問。既是千人街坊。為甚麼祇有一人。師曰。多虛不如少實。鑒曰。恁么那。師赧然。偶朝廷以資福為神霄宮。因棄往蔣山。留西庵陳請益。鑒曰。資福知是般事便休。師曰。某實未穩。望和尚不外。鑒舉倩女離魂話。反覆窮之。大豁疑礙。呈偈曰。祇是舊時行履處。等閑舉著便誵訛。夜來一陣狂風起。吹落桃花知幾多。鑒拊幾曰。這底豈不是活祖師意。未幾被旨住焦山。僧問。如何是佛。師曰。面黃不是真金貼。曰如何是佛向上事。師曰。一箭一蓮華。僧作禮。師彈指三下。問。知有道不得時如何。師曰。啞子吃蜜。曰道得不知有時如何。師曰。鸚鵡喚人。僧禮拜。師叱曰。這傳語漢。問。甚麼人不被無常吞。師曰。祇恐他無下口處。曰恁么則。一念通玄箭。三尸鬼失奸也。師曰。汝有一念。定被他吞了。曰無一念時如何。師曰。捉著阇黎。上堂。古者道。忍忍。三世如來從此盡。饒饒。萬禍千殃從此消。默默。無上菩提從此得。師曰。會得此三種語了。好個不快活漢。山僧祇是得人一牛。還人一馬。潑水相唾。插觜廝罵。卓拄杖曰。平出平出。上堂。云自何山起。風從甚澗生。好個入頭處。官路少人行。上堂。不是境亦非心。喚作佛時也陸沈。箇中本自無階級

【現代漢語翻譯】現代漢語譯本：佛鑒勤禪師巡視到千人街坊。茶歇後，佛鑒勤禪師（Fojian Qin Chanshi，人名）帶領巡視僧眾，來到千人街坊。佛鑒勤禪師問道：『既然是千人街坊，為什麼只有一個人？』禪師回答：『多虛不如少實。』佛鑒勤禪師說：『原來如此。』禪師感到慚愧。恰逢朝廷將資福寺改為神霄宮，於是禪師放棄資福寺，前往蔣山，留在西庵向陳請教。佛鑒勤禪師說：『資福寺如果知道是這樣的事，就應該停止。』禪師說：『我確實還未穩妥，希望和尚不要見外。』佛鑒勤禪師便舉了倩女離魂的故事，反覆探究，禪師因此徹底解開了疑惑，呈上偈語說：『只是舊時行履處，等閑舉著便誵訛。夜來一陣狂風起，吹落桃花知幾多。』佛鑒勤禪師拍著桌子說：『這難道不是活祖師的意旨嗎？』不久，禪師奉旨住持焦山。有僧人問：『什麼是佛？』禪師說：『面黃不是真金貼。』僧人問：『什麼是佛向上事？』禪師說：『一箭一蓮華。』僧人作禮。禪師彈指三下。僧人問：『知道卻說不出來時如何？』禪師說：『啞子吃蜜。』僧人問：『說得出卻不知道時如何？』禪師說：『鸚鵡喚人。』僧人禮拜。禪師呵斥道：『這傳語漢。』僧人問：『什麼人不被無常吞噬？』禪師說：『只怕他無下口處。』僧人說：『這樣說來，一念通玄箭，三尸鬼失奸也。』禪師說：『你有一念，必定被他吞噬。』僧人問：『沒有一念時如何？』禪師說：『捉著阇黎（Sheli，梵語，意為弟子）。』禪師上堂說法：古人說，忍忍，三世如來從此盡；饒饒，萬禍千殃從此消；默默，無上菩提從此得。禪師說：會得這三種語了，好個不快活漢。山僧只是得人一牛，還人一馬，潑水相唾，插觜廝罵。卓拄杖說：平出平出。禪師上堂說法：云自何山起，風從甚澗生。好個入頭處，官路少人行。禪師上堂說法：不是境亦非心，喚作佛時也陸沈。箇中本自無階級。

【English Translation】 English version: Chan Master Fojian Qin (Fojian Qin Chanshi, a person's name) was touring and teaching. After tea, the Master led the inspection of the monastic quarters, arriving at the Thousand-Person Street. Fojian asked, 'Since this is the Thousand-Person Street, why is there only one person?' The Master replied, 'Better a little reality than much emptiness.' Fojian said, 'Is that so?' The Master felt ashamed. It happened that the court changed Zifu Temple into the Temple of Divine Empyrean, so the Master abandoned Zifu Temple and went to Jiangshan, staying at the West Hermitage to seek instruction from Chen. Fojian said, 'If Zifu knew this was going to happen, it should have stopped.' The Master said, 'I am indeed not yet stable, I hope the Venerable does not treat me as an outsider.' Fojian then brought up the story of Qian Nü's Separated Soul, exploring it repeatedly, and the Master thus completely resolved his doubts, presenting a verse saying, 'Just the old familiar path, casually mentioning it brings error. Last night a gust of wild wind arose, blowing down how many peach blossoms?' Fojian struck the table and said, 'Isn't this the intention of a living patriarch?' Soon after, the Master received an imperial decree to reside at Jiaoshan. A monk asked, 'What is Buddha?' The Master said, 'A yellow face is not a true gold sticker.' The monk asked, 'What is the matter beyond Buddha?' The Master said, 'One arrow, one lotus flower.' The monk bowed. The Master snapped his fingers three times. The monk asked, 'What is it like when one knows but cannot speak?' The Master said, 'A mute eating honey.' The monk asked, 'What is it like when one can speak but does not know?' The Master said, 'A parrot calling people.' The monk bowed. The Master scolded, 'This messenger!' The monk asked, 'What person is not swallowed by impermanence?' The Master said, 'I'm just afraid it has nowhere to bite.' The monk said, 'In that case, with one thought penetrating the mystery, the three corpses lose their cunning.' The Master said, 'If you have one thought, you will surely be swallowed by it.' The monk asked, 'What is it like when there is no thought?' The Master said, 'Catch the Sheli (Sheli, Sanskrit, meaning disciple).' The Master ascended the hall and gave a Dharma talk: The ancients said, 'Endure, endure, the Tathagatas of the three worlds end here; Forgive, forgive, myriad misfortunes and calamities disappear here; Silence, silence, unsurpassed Bodhi is attained here.' The Master said, 'Understanding these three words, what an unhappy fellow! This mountain monk only gets a cow from someone and returns a horse, spitting water at each other, and interrupting to scold each other.' He struck his staff and said, 'Go out evenly, go out evenly.' The Master ascended the hall and gave a Dharma talk: 'From what mountain do the clouds arise? From what ravine does the wind blow? A good place to enter, few people travel the official road.' The Master ascended the hall and gave a Dharma talk: 'It is neither environment nor mind, calling it Buddha is also submerged. Fundamentally, there are no levels within it.'

。切忌無階級處尋。總不尋過猶深。打破雲門飯袋子。方知赤土是黃金。咄。

平江府萬壽如瑰證悟禪師

建寧魏氏。開堂日僧問。如何是蘇臺境。師曰。山橫師子秀。水接太湖清。曰如何是境中人。師曰。衣冠皇宋后。禮樂大周前。師凡見僧必問。近日如何。僧擬對。即拊其背曰。不可思議。將示寂。眾集。復曰。不可思議。乃合掌而終。

越州天衣如哲禪師

族裡未詳。自退席寓平江之萬壽。飲啖無擇。人多侮之。有以瑞巖喚主人公話問者。師答以偈曰。瑞巖長喚主人公。突出須彌最上峰。大地掀翻無覓處。笙歌一曲畫樓中。一日曰。吾行矣。令拂拭所乘筍輿。乃書偈告眾曰。道在用處。用在死處。時人祇管貪歡樂。不肯學無為。敘平昔參問。勉眾進修己。忽豎起拳曰。諸人且道。這個落在甚麼處。眾無對。師揮案一下曰。一齊分付與秋風。遂人輿端坐而逝。

婺州智者法銓禪師

上堂。要扣玄關。須是有節操極慷慨。斬得釘。截得鐵。硬剝剝地漢始得。若是隈刀避箭碌碌之徒。看即有分。以拂子擊禪床下座。

臨安府徑山智訥妙空禪師

僧問。牛頭未見四祖時如何。師曰。坐久成勞。曰見后如何。師曰。不妨我東行西行。

金山慧禪師法嗣

常

【現代漢語翻譯】切忌在沒有階級的地方尋找（真理），如果總是找不到，那就太過分了。打破雲門（Yunmen，禪宗大師）的飯袋子，才知道赤土也是黃金。咄！

平江府萬壽如瑰證悟禪師（WanShou RuGui ZhengWu Chanshi of Pingjiang Prefecture）：

建寧魏氏。開堂日，有僧人問：『如何是蘇臺（SuTai，蘇州的別稱）境？』禪師說：『山橫師子（ShiZi，獅子）秀，水接太湖（TaiHu，湖名）清。』僧人又問：『如何是境中人？』禪師說：『衣冠皇宋（HuangSong，宋朝）后，禮樂大周（DaZhou，周朝）前。』禪師凡是見到僧人必定問：『近日如何？』僧人剛要回答，禪師就拍他的背說：『不可思議。』將要圓寂時，眾人聚集，禪師又說：『不可思議。』於是合掌而終。

越州天衣如哲禪師（TianYi RuZhe Chanshi of Yuezhou）：

族裡情況不詳。自從退席后，住在平江的萬壽寺。飲食沒有選擇，人們大多輕視他。有人用瑞巖（RuiYan，禪宗大師）喚主人公的話來問他，禪師用偈語回答說：『瑞巖長喚主人公，突出須彌（Xumi，佛教中的須彌山）最上峰。大地掀翻無覓處，笙歌一曲畫樓中。』有一天，禪師說：『我要走了。』讓人拂拭他乘坐的筍輿（sunyu，竹轎）。於是寫下偈語告訴眾人說：『道在用處，用在死處。時人只管貪歡樂，不肯學無為。』敘述了平生參問的經歷，勉勵眾人精進修行。忽然豎起拳頭說：『諸位且說，這個落在什麼處？』眾人沒有回答。禪師用拂塵擊打禪床一下說：『一齊分付與秋風。』於是坐在竹轎上端坐而逝。

婺州智者法銓禪師（Zhizhe FaQuan Chanshi of Wuzhou）：

上堂。要扣開玄關（xuanguan，佛教中的玄關），須是有節操、極慷慨，斬得釘，截得鐵，硬剝剝地漢子才行。若是隈刀避箭碌碌之徒，看看即有份。』用拂子擊打禪床，下座。

臨安府徑山智訥妙空禪師（Jingshan Zhinai Miaokong Chanshi of Linan Prefecture）：

僧人問：『牛頭（NiuTou，牛頭山法融禪師）未見四祖（SiZu，禪宗四祖道信）時如何？』禪師說：『坐久成勞。』僧人又問：『見后如何？』禪師說：『不妨我東行西行。』

金山慧禪師（Jinshan Hui Chanshi）法嗣：

常

【English Translation】 Avoid seeking where there is no class. If you always fail to find it, it's going too far. Break Yunmen's (Yunmen, a Zen master) rice bag, and then you'll know that red earth is also gold. DOH!

Zen Master WanShou RuGui ZhengWu of Pingjiang Prefecture:

Wei of Jianning. On the day of his opening ceremony, a monk asked, 'What is the realm of SuTai (SuTai, another name for Suzhou)?' The master said, 'Mountains lie horizontally, showing the beauty of the Lion (ShiZi); water connects to the clarity of TaiHu (TaiHu, a lake's name).' The monk then asked, 'What are the people in the realm?' The master said, 'Robes and hats after the HuangSong (HuangSong, Song Dynasty), rites and music before the DaZhou (DaZhou, Zhou Dynasty).' Whenever the master saw a monk, he would always ask, 'How have you been recently?' As soon as the monk was about to answer, the master would pat him on the back and say, 'Inconceivable.' When he was about to pass away, the crowd gathered, and the master said again, 'Inconceivable.' Then he put his palms together and passed away.

Zen Master TianYi RuZhe of Yuezhou:

His family background is unknown. Since retiring, he lived in Wanshou Temple in Pingjiang. He was indiscriminate in his diet, and people mostly despised him. Someone asked him with the words of RuiYan (RuiYan, a Zen master) calling the protagonist, and the master answered with a verse: 'RuiYan always calls the protagonist, protruding from the highest peak of Mount Xumi (Xumi, Mount Sumeru in Buddhism). The earth is turned upside down, and there is nowhere to find him, in the painted building with a song of Sheng and Ge.' One day, the master said, 'I am leaving.' He asked someone to wipe the bamboo sedan he was riding in. Then he wrote a verse to tell the crowd, 'The Dao is in use, and use is in death. People only care about greed and joy, and are unwilling to learn non-action.' He narrated his past experiences of questioning and encouraged everyone to diligently cultivate. Suddenly, he raised his fist and said, 'Everyone, tell me, where does this fall?' No one answered. The master struck the Zen bed with a whisk and said, 'Give it all to the autumn wind.' Then he sat upright in the bamboo sedan and passed away.

Zen Master Zhizhe FaQuan of Wuzhou:

Ascending the hall. 'To knock open the xuanguan (xuanguan, the mysterious pass in Buddhism), one must be a man of integrity and extreme generosity, able to cut nails and iron, a tough and unyielding man. If you are a mediocre person who avoids knives and arrows, you will have a share in watching.' He struck the Zen bed with a whisk and descended from the seat.

Zen Master Jingshan Zhinai Miaokong of Linan Prefecture:

A monk asked, 'What was NiuTou (NiuTou, Zen master Farong of Niutou Mountain) like before he met the Fourth Patriarch (SiZu, the Fourth Zen Patriarch Daoxin)?' The master said, 'Sitting for a long time becomes tiring.' The monk then asked, 'What was he like after he met him?' The master said, 'It doesn't matter if I go east or west.'

Dharma heir of Zen Master Jinshan Hui:

Often

州報恩覺然寶月禪師

越州鄭氏子。上堂。學者無事空言。需求妙悟。去妙悟而事空言。其猶逐臭耳。然雖如是。罕逢穿耳客。多遇刻舟人。一日謂眾曰。世緣易染。道業難辦。汝等勉之。語卒而逝。

法雲白禪師法嗣

婺州智者紹先禪師

潭州人也。上堂。根塵同源。縛脫無二。不動絲毫。十方遊戲。子湖犬子雖獰。爭似南山鱉鼻。遂高聲曰。大眾。看腳下。上堂。團不聚。撥不散。日曬不幹。水浸不爛。等閑掛在太虛中。一任傍人冷眼看。

沂州馬鞍山福聖院仲易禪師

上堂。一二三四五。升堂擊法鼓。簇簇齊上來。一一面相睹。秋色滿虛庭。秋風動寰宇。更問祖師禪。雪峰到投子。咄。

東京慧林慧海月印禪師

僧問。師唱誰家曲。宗風嗣阿誰。師曰。黃金地上玉樓臺。曰如何是祖師西來意。師曰。三月洛陽人戴花。上堂。黃金地上。具眼者未肯安居。荊棘林中。本分底留伊不得。祇如去此二途。作么生是衲僧行履處。良久曰。舉頭煙靄里。依約見家山。上堂。顧視大眾。拍禪床一下曰。聊表不空。便下座。

楊州建隆原禪師

姑蘇夏氏子。上堂。拈拄杖曰。買帽相頭。依模畫樣。從他野老自顰眉。志公不是閑和尚。卓拄杖。下座。

保

寧英禪師法嗣

臨安府廣福院惟尚禪師

初參覺印。問曰。南泉斬貓兒。意旨如何。印曰。須是南泉始得。印以前語詰之。師不能對。至僧堂忽大悟。曰古人道。從今日去更不疑天下老和尚舌頭。信有之矣。述偈呈印曰。須是南泉第一機。不知不覺驀頭錐。覿面若無青白眼。還如𪂶𪂶守空池。舉未絕。印豎拳曰。正當恁么時作么生。師掀倒禪床。印遂喝。師曰。賊過後張弓。便出。住廣福日。室中問僧。提起來作么生會。又曰。且道是個甚麼。要人提起。

明州雪竇法寧禪師

衢州杜氏子。上堂。百川異流。以海為極。森羅萬象。以空為極。四聖六凡。以佛為極。明眼衲子。以拄杖子為極。且道。拄杖子以何為極。有人道得。山僧兩手分付。儻或未然。不如閑倚禪床畔。留與兒孫指路頭。

開先珣禪師法嗣

廬州延昌熙詠禪師

僧問。少林面壁意旨如何。師曰。慚惶殺人。

廬州開先宗禪師

上堂。一不做。二不休。捩轉鼻孔。捺下雲頭。禾山解打鹽官鼓。僧繇不寫戴嵩牛。廬陵米投子油。雪峰依舊輥雙毬。夜來風送衡陽信。寒雁一聲霜月幽。

甘露颙禪師法嗣

楊州光孝元禪師

僧問。如何是和尚家風。師曰。七顛八倒。曰忽遇客來如

何祇待。師曰。生鐵蒺藜劈口𡎺。

雪竇榮禪師法嗣

福州雪峰大智禪師

僧問。如何是祖師西來意。師銜拂柄示之。僧曰。此是香嚴底。和尚又作么生。師便喝。僧大笑。師叱曰。這野狐精。

元豐滿禪師法嗣

福州雪峰宗演圓覺禪師

恩州人也。僧問。不慕諸聖。不重己靈時如何。師曰。款出囚口。曰便恁么會去時如何。師曰。換手捶胸。問如何是大善知識心。師曰。十字街頭片瓦子。辭眾日。僧問。如何是臨岐一句。師曰。有馬騎馬。無馬步行。曰途中事作么生。師曰。賤避貴。上堂。遣迷求悟。不知迷是悟之鉗錘。愛聖憎凡。不知凡是聖之爐鞴。祇如聖凡雙泯。迷悟俱忘一句。作么生道。半夜彩霞籠玉像。天明峰頂五云遮。

衛州王大夫

遺其名。以喪偶猒世相。遂參元豐。于言下知歸。豐一日謂曰。子乃今之陸亙也。公便掩耳。既而回壇山之陽。縛茅自處者三載。偶歌曰。壇山裡日何長。青松嶺白雲鄉。吟鳥啼猿作道場。散發采薇歌又笑。從教人道野夫狂。

育王振禪師法嗣

明州岳林真禪師

上堂。古人道。初秋夏末。合有責情三十棒。岳林則不然。靈山會上。世尊拈華。迦葉微笑。正當恁么時。好與三十棒。何故如此。太平時節

【現代漢語翻譯】現代漢語譯本問：如何是『何祇待』（等待什麼）？師父說：『生鐵蒺藜劈口𡎺（用生鐵做的蒺藜劈你的嘴）』。

雪竇榮禪師的法嗣

福州雪峰大智禪師

僧人問：『如何是祖師西來意（達摩祖師從西邊來的意義）？』師父拿起拂塵柄示意。僧人說：『這是香嚴（香嚴智閑禪師）的境界，和尚您又怎麼說？』師父便喝斥。僧人大笑。師父呵斥道：『這野狐精（指不真誠的修行者）！』

元豐滿禪師的法嗣

福州雪峰宗演圓覺禪師

恩州人。僧人問：『不慕諸聖（不羨慕諸位聖人），不重己靈（不看重自己的靈性）時如何？』師父說：『款出囚口（就像從囚籠中釋放出來一樣）。』僧人說：『如果就這樣理解，又如何？』師父說：『換手捶胸（捶胸頓足）。』問：『如何是大善知識心（如何是真正有智慧的人的心）？』師父說：『十字街頭片瓦子（十字路口的一片瓦片，比喻平凡無奇）。』辭別大眾時，僧人問：『如何是臨岐一句（臨別時的一句話）？』師父說：『有馬騎馬，無馬步行（有條件就利用條件，沒有條件就腳踏實地）。』僧人說：『路途中的事又如何？』師父說：『賤避貴（卑微的避開高貴的）。』上堂說法：『遣迷求悟（捨棄迷惑去尋求覺悟），不知迷是悟之鉗錘（卻不知迷惑是覺悟的工具）。愛聖憎凡（喜愛聖人憎恨凡人），不知凡是聖之爐鞴（卻不知凡人是成為聖人的熔爐）。如果聖凡雙泯（聖人和凡人都消失），迷悟俱忘（迷惑和覺悟都忘記），該怎麼說呢？半夜彩霞籠玉像（半夜裡彩霞籠罩著玉像），天明峰頂五云遮（天亮時山峰頂上五彩雲霞遮蓋）。』

衛州王大夫

遺失了他的名字，因為喪偶厭倦世事，於是參拜元豐禪師，在言語中明白了歸宿。元豐禪師有一天對他說：『你就是今天的陸亙（唐朝居士，以善辯聞名）啊。』王大夫便摀住耳朵。之後回到壇山的南面，用茅草搭建房屋獨自居住三年。偶然吟唱道：『壇山裡日何長（壇山裡的日子多麼漫長），青松嶺白雲鄉（青松山嶺是白雲的故鄉）。吟鳥啼猿作道場（鳥兒吟唱猿猴啼叫作為道場），散發采薇歌又笑（披散頭髮採摘薇菜又歌又笑）。從教人道野夫狂（任憑人們說我是個瘋狂的鄉野之人）。』

育王振禪師的法嗣

明州岳林真禪師

上堂說法：『古人說，初秋夏末，合有責情三十棒（應該責罰三十棒）。岳林我卻不這樣認為。靈山會上（靈山法會上），世尊拈華（世尊拈起一朵花），迦葉微笑（迦葉尊者微微一笑）。正當這個時候，就該打三十棒。為什麼這樣說呢？太平時節（太平盛世）。』

【English Translation】 English version Question: What is 'He Qi Dai' (What are you waiting for)? The master said: 'Raw iron caltrops split your mouth open.'

Successor of Zen Master Xuedou Rong

Zen Master Dazhi of Xuefeng in Fuzhou

A monk asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming from the West)?' The master held up the handle of his whisk to show him. The monk said: 'This is Xiangyan's (Zen Master Xiangyan Zhixian's) realm. What does the master say?' The master then shouted. The monk laughed loudly. The master scolded: 'This wild fox spirit (referring to an insincere practitioner)!'

Successor of Zen Master Yuanfeng Man

Zen Master Yuanjue Zongyan of Xuefeng in Fuzhou

He was from Enzhou. A monk asked: 'What is it like when one does not admire the saints and does not value one's own spirit?' The master said: 'Released from a prison.' The monk said: 'What if I understand it that way?' The master said: 'Beating one's chest with alternating hands.' Question: 'What is the mind of a great and good advisor?' The master said: 'A broken tile on a crossroads (a metaphor for something ordinary and unremarkable).' On the day of his departure, a monk asked: 'What is a parting word?' The master said: 'If you have a horse, ride it; if you don't, walk (use the conditions you have, and if you don't have them, be grounded).' The monk said: 'What about the events on the road?' The master said: 'The lowly avoid the noble.' Ascending the Dharma hall: 'To abandon delusion and seek enlightenment, one does not know that delusion is the tongs and hammer of enlightenment. To love the saints and hate the ordinary, one does not know that the ordinary is the furnace and bellows of the saints. If both saint and ordinary are extinguished, and both delusion and enlightenment are forgotten, what should be said? At midnight, colorful clouds envelop the jade statue; at dawn, five-colored clouds cover the mountain peak.'

Wang, a high official from Weizhou

He lost his name, because he was tired of the world after losing his wife, so he visited Zen Master Yuanfeng and understood his destination in his words. One day, Zen Master Yuanfeng said to him: 'You are the Lu Geng (a layperson in the Tang Dynasty, known for his eloquence) of today.' Wang then covered his ears. After that, he returned to the south side of Tan Mountain and lived alone in a thatched hut for three years. He occasionally sang: 'The days in Tan Mountain are so long, the green pine ridge is the home of white clouds. The singing birds and crying monkeys act as the dojo, I let down my hair, pick ferns, sing and laugh. Let people say I am a crazy country man.'

Successor of Zen Master Yuwang Zhen

Zen Master Zhen of Yuelin in Mingzhou

Ascending the Dharma hall: 'The ancients said, at the end of early autumn and summer, there should be thirty blows of the staff for blame. I, Yuelin, do not think so. At the assembly on Ling Mountain (Vulture Peak), the World Honored One held up a flower, and Kashyapa smiled. At just that moment, it would be good to give thirty blows of the staff. Why is that so? It is a time of peace.'

強起干戈。教人吹大法螺。擊大法鼓。舉步則金蓮𨇾蹀。端居則寶座巍峨。梵王引之於前。香花繚繞。帝釋隨之於后。龍象駢羅。致令後代兒孫遞相仿敩。三三兩兩。皆言出格風標。劫劫波波。未肯歸家隱坐。鼓唇搖舌。宛如鐘磬笙竽。奮臂點胸。何啻稻麻竹葦。更逞遊山玩水。撥草瞻風。人前說得石點頭。天上飛來花撲地。也好與三十棒。且道。坐夏賞勞如何酬獎。良久曰。萬寶功成何厚薄。千鈞價重自低昂。

招提湛禪師法嗣

秀州華亭觀音和尚

僧問。如何是佛。師曰。半夜烏龜火里行。曰意作么生。師曰。虛空無背面。僧禮拜。師便打。

南嶽下十四世

凈慈明禪師法嗣

臨安府凈慈象禪師

越州山陰人也。上堂。古者道。一翳在眼。空花亂墜。拈拄杖曰。凈慈拈起拄杖。豈不是一翳在眼。百千諸佛。總在拄杖頭。現丈六紫磨金色之身。乘其國土。遊歷十方。說一切法。度一切眾。豈不是空花亂墜。即今莫有向拄杖未拈已前。坐斷得么。出來與凈慈相見。如無。切忌向空本無花。眼本無翳處著倒。乃擲拄杖。下座。

福州雪峰隆禪師

上堂。一不成二不是。口吃飯鼻出氣。休云北斗藏身。說甚南山鱉鼻。家財運出任交關。勸君莫競錐頭利。

【現代漢語翻譯】現代漢語譯本興起戰爭。教人吹奏大法螺（Dharma conch）。敲擊大法鼓（Dharma drum）。抬腳則金蓮（golden lotus）輕盈舞動，安坐則寶座巍峨莊嚴。梵天（Brahmā）在前方引導，香花繚繞；帝釋天（Indra）在後方跟隨，龍象成群。導致後代子孫互相效仿，三三兩兩，都說自己是超凡脫俗的風範。經歷無數劫難，也不肯歸家安靜地坐著。鼓動嘴唇搖動舌頭，宛如鐘磬笙竽齊鳴；揮舞手臂拍打胸膛，何止像稻麻竹葦一樣繁多。更加放縱遊山玩水，撥開草叢觀察風向。在人前說得天花亂墜，石頭都點頭，天上飛來花朵撲向地面。真該賞他三十棒！且說，坐夏（retreat）結束后的賞賜該如何酬謝？良久說道：萬般功德的成就，哪裡有什麼厚薄之分？千鈞重物的價值，自然會降低身價。招提湛禪師（Zhaoti Zhan Chanshi）的法嗣秀州華亭觀音和尚（Xiuzhou Huating Guanyin Heshang）僧人問：『如何是佛？』師父說：『半夜烏龜在火里行走。』僧人說：『這是什麼意思？』師父說：『虛空沒有正反兩面。』僧人禮拜。師父就打了他。南嶽下十四世凈慈明禪師（Jingci Ming Chanshi）的法嗣臨安府凈慈象禪師（Lin'anfu Jingci Xiang Chanshi）是越州山陰人。上堂時說：『古人說，一眼生翳，空中便會亂墜虛花。』拿起拄杖說：『凈慈拿起拄杖，豈不是一眼生翳？成百上千的諸佛，都在拄杖頭上，顯現丈六紫磨金色之身，乘坐他們的國土，遊歷十方，說一切法，度一切眾生，豈不是空中亂墜虛花？』如今有沒有在拄杖未拿起之前，就能截斷的？出來與凈慈相見。如果沒有，切忌在空本無花，眼本無翳之處顛倒執著。』於是扔掉拄杖，走下法座。福州雪峰隆禪師（Fuzhou Xuefeng Long Chanshi）上堂時說：『一不成，二不是，口吃飯，鼻出氣。休說北斗藏身，說什麼南山鱉鼻。家財運出任你交易，勸你莫要爭奪錐頭小利。』

【English Translation】 English version Stirring up strife and warfare. Teaching people to blow the Dharma conch (Dharma conch). Striking the Dharma drum (Dharma drum). Lifting the feet, golden lotuses (golden lotus) lightly dance; sitting upright, the precious throne is majestic. Brahmā (Brahmā) leads in front, surrounded by fragrant flowers; Indra (Indra) follows behind, with dragons and elephants in rows. Causing later generations of descendants to imitate each other, in twos and threes, all claiming to have extraordinary style and demeanor. Through countless kalpas, they are unwilling to return home and sit quietly. Moving their lips and wagging their tongues, like the harmonious sounds of bells, chimes, sheng, and yu; waving their arms and beating their chests, more numerous than rice, hemp, bamboo, and reeds. Even more indulging in traveling mountains and playing in water, parting the grass to observe the wind. Speaking so eloquently in front of people that even stones nod their heads, and flowers fly from the sky to the ground. They deserve thirty blows! Now, how should the rewards be given after the summer retreat (retreat)? After a long silence, he said: 'What is the difference between the thickness and thinness of myriad accomplishments? The value of a thousand jun (unit of weight) naturally lowers its price.' Successor of Zhaoti Zhan Chanshi (Zhaoti Zhan Chanshi) Guanyin Heshang of Huating, Xiuzhou (Xiuzhou Huating Guanyin Heshang) A monk asked: 'What is Buddha?' The master said: 'A turtle walks in the fire in the middle of the night.' The monk said: 'What does this mean?' The master said: 'Emptiness has no front or back.' The monk bowed. The master then struck him. Fourteenth Generation under Nanyue Successor of Jingci Ming Chanshi (Jingci Ming Chanshi) Chan Master Xiang of Jingci Monastery, Lin'an Prefecture (Lin'anfu Jingci Xiang Chanshi) He was a native of Shanyin, Yuezhou. Ascending the Dharma hall, he said: 'The ancients said, 'If there is a speck in the eye, empty flowers will fall in confusion.' Raising his staff, he said: 'Jingci raises the staff, is this not a speck in the eye? Hundreds of thousands of Buddhas are all on the head of the staff, manifesting the sixteen-foot-tall body of purple-gold color, riding their lands, traveling in the ten directions, speaking all dharmas, and liberating all beings, is this not empty flowers falling in confusion?' Now, is there anyone who can cut it off before the staff is raised? Come out and meet Jingci. If not, be careful not to become attached to the place where emptiness originally has no flowers and the eye originally has no speck.' Then he threw down the staff and descended from the seat. Chan Master Long of Xuefeng Monastery, Fuzhou (Fuzhou Xuefeng Long Chanshi) Ascending the Dharma hall, he said: 'One is not achieved, two is not right, the mouth eats rice, the nose breathes air. Stop saying the Big Dipper hides the body, what are you talking about the turtle's nose of Nanshan? Transport your family wealth out for trade, I advise you not to compete for the profit of an awl point.'

長蘆和禪師法嗣

鎮江府甘露達珠禪師

福州人。上堂。聖賢不分。古今惟一。可謂火就燥水流濕。鑿井而飲。耕田而食。大眾。東村王老去不歸。紛紛黃葉空狼籍。

臨安府靈隱惠淳圓智禪師

上堂。吾心似秋月。碧潭清皎潔。乃喝曰。寒山子話墮了也。諸禪德。皎潔無塵。豈中秋之月可比。虛明絕待。非照世之珠可倫。獨露乾坤。光吞萬象。普天匝地。耀古騰今。且道。是個甚麼。良久曰。此夜一輪滿。清光何處無。

雪峰慧禪師法嗣

臨安府凈慈月堂道昌佛行禪師

湖州寶溪吳氏。僧問。大用現前不存軌則時如何。師曰。張家兄弟太無良。曰恁么則。一切處皆是去也。師曰。莫唐突人好。問心生則法生。心滅則法滅。祇如心法雙忘時。生滅在甚麼處。師曰。左手得來右手用。問如何是從上宗門中事。師曰。一畝地。曰便恁么會時如何。師曰。埋沒不少。問如何是諸佛本源。師曰。屋頭問路。曰向上還有事也無。師曰。月下拋磚。上堂。未透祖師關。千難與萬難。既透祖師關。千難與萬難。未透時難即且置。既透了。因甚麼卻難。放下笊籬雖得價。動他杓柄也無端。上堂。與我相似。共你無緣。打翻藥銚。傾出爐煙。還丹一粒分明在。流落人間是幾年。咄。上堂。雁

【現代漢語翻譯】現代漢語譯本

長蘆和禪師的法嗣

鎮江府甘露達珠禪師

福州人。上堂時說：『聖賢沒有分別，古今只有一個真理。這就像火遇到乾燥的東西就會燃燒，水往低處流一樣自然。鑿井而飲，耕田而食，都是順應自然。』（停頓）『各位，東村的王老一去不回，紛紛落下的黃葉，空自散亂。』臨安府靈隱惠淳圓智禪師

上堂時說：『我的心就像秋天的月亮，在碧綠的深潭中清澈皎潔。』於是大喝一聲說：『寒山子（Hanshanzi，唐代詩人）的話說錯了！』『各位禪師，皎潔無塵，豈是中秋的月亮可以相比的？虛明而沒有任何對待，不是照亮世界的寶珠可以比擬的。』『獨自顯露于天地之間，光明吞沒萬象，普天之下，遍及大地，光耀古今。』『那麼，這是什麼呢？』良久后說：『今夜一輪滿，清光何處無？』雪峰慧禪師的法嗣

臨安府凈慈月堂道昌佛行禪師

湖州寶溪吳氏人。有僧人問：『大用（Mahayana）現前，不遵循常規法則時，如何是好？』禪師說：『張家兄弟太不像話了。』僧人說：『既然這樣，那麼一切處所都是可以去的了。』禪師說：『不要冒犯人。』問：『心生則法生，心滅則法滅，如果心法都忘卻時，生滅又在哪裡呢？』禪師說：『左手拿來右手用。』問：『如何是從上宗門中的事？』禪師說：『一畝地。』僧人說：『如果這樣理解可以嗎？』禪師說：『埋沒了不少。』問：『什麼是諸佛的本源？』禪師說：『在屋頂上問路。』問：『向上還有事嗎？』禪師說：『月下拋磚。』上堂時說：『未透祖師關（patriarchal barrier），千難與萬難；既透祖師關，千難與萬難。』『未透時難，暫且不說，既然透了，為什麼還難呢？』『放下笊籬雖然得到了價錢，動了他的杓柄也是無端生事。』上堂時說：『與我相似，與你無緣，打翻藥罐，傾出爐煙。』『還丹（elixir）一粒分明在，流落人間是幾年？』咄！上堂時說：『雁』

【English Translation】 English version

Successors of Chan Master Changlu He

Chan Master Dazhu of Ganlu Temple in Zhenjiang Prefecture

A native of Fuzhou. In his Dharma talk, he said: 'Sages and worthies are not different; the past and present are one. This can be likened to fire catching onto dry things and water flowing downwards. Digging a well to drink, tilling the field to eat, all follow the natural order.' (Pause) 'Everyone, Old Wang of East Village has gone and not returned; the fallen yellow leaves are scattered in vain.' Chan Master Huichun Yuanzhi of Lingyin Temple in Lin'an Prefecture

In his Dharma talk, he said: 'My heart is like the autumn moon, clear and bright in the green pool.' Then he shouted: 'Hanshanzi's words have fallen!' 'All you Chan practitioners, being clear and without dust, how can it be compared to the Mid-Autumn moon? Being empty and bright, beyond all duality, it cannot be compared to a world-illuminating pearl.' 'Alone revealing itself in the universe, its light swallows all phenomena, pervading the sky and covering the earth, shining through the past and present.' 'So, what is this?' After a long silence, he said: 'Tonight, the moon is full; where is there no clear light?' Successors of Chan Master Huichan of Xuefeng

Buddhist Practitioner Chan Master Daochang of Yuetang at Jingci Temple in Lin'an Prefecture

A native of the Wu family of Baoxi in Huzhou. A monk asked: 'When great function (Mahayana) manifests and does not adhere to rules, what should be done?' The Master said: 'The Zhang brothers are too unreasonable.' The monk said: 'If that's the case, then all places are accessible.' The Master said: 'Don't offend people.' Asked: 'If the mind arises, the Dharma arises; if the mind ceases, the Dharma ceases. If both mind and Dharma are forgotten, where does arising and ceasing exist?' The Master said: 'The left hand gets it, the right hand uses it.' Asked: 'What is the matter within the ancestral school from above?' The Master said: 'One mu of land.' The monk said: 'Is it okay to understand it this way?' The Master said: 'It buries quite a bit.' Asked: 'What is the original source of all Buddhas?' The Master said: 'Asking for directions on the roof.' Asked: 'Is there anything beyond this?' The Master said: 'Throwing bricks under the moon.' In his Dharma talk, he said: 'Before penetrating the patriarchal barrier, there are thousands of difficulties and ten thousands of hardships; after penetrating the patriarchal barrier, there are thousands of difficulties and ten thousands of hardships.' 'It is difficult before penetration, let's put that aside for now. Since you have penetrated, why is it still difficult?' 'Although putting down the bamboo ladle gets the price, moving his handle is also creating trouble for no reason.' In his Dharma talk, he said: 'Similar to me, but without affinity with you, overturning the medicine pot, pouring out the furnace smoke.' 'One elixir pill is clearly present; how many years has it been drifting in the human world?' He shouted! In his Dharma talk, he said: 'Wild geese.'

過長空。影沉寒水。雁無遺蹤之意。水無留影之心。若能如是。正好買草鞋行腳。所以道。動則影現。覺則冰生。不動不覺。正在死水裡。薦福老人出頭不得。即且置。育王今日又作么生。向道莫行山下路。果聞猿叫斷腸聲。歲旦上堂。舉拂子曰。歲朝把筆。萬事皆吉。忽有個漢出來道。和尚這個是三家村裡保正書門底。為甚麼將來華王座上當作宗乘。祇向他道。牛進千頭。馬入百疋。

臨安府徑山照堂了一禪師

明州人。上堂。參玄之士。觸境遇緣。不能直下透脫者。蓋為業識深重。情妄膠固。六門未息。一處不通。絕點純清。含生難到。直須入林不動草。入水不動波。始可順生死流。入人間世。諸人要會么。以拄杖畫曰。祇向這裡薦取。

鎮江府金山了心禪師

上堂。佛之一字孰云無。木馬泥牛滿道途。倚遍欄干春色晚。海風吹斷碧珊瑚。還有同聲相應。同氣相求者么。百鳥不來樓閣閉。祇聞夜雨滴芭蕉。

香嚴月禪師法嗣

鄧州香嚴倚松如璧禪師

撫州饒氏子。上堂。變化密移何太急。剎那唸唸一呼吸。八萬四千方便門。且道何門不可入。入不入。曉來雨打芭蕉濕。慇勤更問個中人。門外堂堂相對立。聞啄木鳥鳴。說偈曰。剝剝剝。裡面有蟲外面啄。多少茫茫瞌睡

人。頂后一錐猶未覺。若不覺。更聽山僧剝剝剝。

慧林深禪師法嗣

臨安府靈隱寂室慧光禪師

錢塘夏侯氏。僧問。飛來山色。示清凈法身。合澗溪聲。演廣長舌相。正當恁么時。如何是雲門一曲。師曰。芭蕉葉上三更雨。曰一句全提超佛祖。滿筵朱紫盡知音。師曰。逢人不得錯舉。上堂。不用求真。何須息見。倒騎牛兮入佛殿。羌笛一聲天地空。不知誰識瞿曇面。

臺州國清愚谷妙印禪師

上堂。滿口道得底。為甚麼不知有。十分知有底。為甚麼滿口道不得。且道。誵訛在甚麼處。若也知得。許你照用同時。明闇俱了。其或未然。道得。道不得。知有。不知有。南山石大蟲。解作師子吼。

臺州國清垂慈普紹禪師

上堂。靈云悟桃花。玄沙傍不肯。多少癡禪和。擔雪去填井。今春花又開。此意誰能領。端的少人知。花落春風靜。

泉州九座慧𨗉禪師

上堂。九座今日向孤峰絕頂。駕一隻鐵船。截斷天下人要津。教他揮篙動棹。不得有個錦標子。且道在甚麼人手裡。拈拄杖曰。看看。向道是龍剛不信。等閑奪得始驚人。

報恩然禪師法嗣

秀州資聖元祖禪師

僧問。紫金蓮捧千輪足。白玉毫輝萬德身。如何是佛。師曰。拖槍帶甲。曰貫

【現代漢語翻譯】現代漢語譯本：人啊，即使錐子已經頂在後腦勺上了，還未覺醒。如果不覺醒，就再聽山僧我剝剝剝地敲打警醒你。

慧林深禪師的法嗣

臨安府靈隱寂室慧光禪師

錢塘夏侯氏。有僧人問：『飛來峰的山色，昭示清凈法身；山澗溪流的聲音，演說廣長舌相。正在這個時候，如何是雲門宗的曲調？』禪師說：『芭蕉葉上三更雨。』僧人說：『一句全盤提持，超越佛祖，滿座達官貴人都懂這個音律。』禪師說：『逢人不可隨便亂說。』禪師上堂說法：『不用向外尋求真理，何須停止主觀知見？倒騎著牛進入佛殿，羌笛一聲響徹天地，不知有誰認識釋迦牟尼佛的真面目？』

臺州國清愚谷妙印禪師

上堂說法：『滿口都能說得出來的，為什麼反而不知有？十分知有的，為什麼反而滿口說不出來？那麼，錯誤究竟在哪裡呢？』如果能明白這一點，就允許你照用同時，明暗都清楚瞭解。如果還不明白，那麼說得出、說不出，知有、不知有，就像南山的石頭大蟲，卻學著獅子吼叫一樣。

臺州國清垂慈普紹禪師

上堂說法：『靈云禪師因見桃花而悟道，玄沙禪師卻不認可。多少愚癡的禪和子，做著用雪去填井的無用功。今年春天桃花又開了，這個道理有誰能領會？真正懂得的人很少，花落了，春風也靜止了。』

泉州九座慧𨗉禪師

上堂說法：『九座禪師我今天在孤峰絕頂，駕駛著一隻鐵船，截斷天下人的要道。教他們揮動篙槳，卻得不到錦標。那麼，錦標在什麼人手裡呢？』拿起拄杖說：『看看。』常言道是龍，剛開始還不相信，等到輕易奪得才感到驚訝。

報恩然禪師的法嗣

秀州資聖元祖禪師

有僧人問：『紫金蓮花托著佛陀的千輪足，白玉毫光輝耀著佛陀的萬德之身，如何是佛？』禪師說：『拖槍帶甲。』僧人說：『貫穿』

【English Translation】 English version: Oh, people, even when the awl is already pressing against the back of your head, you still don't awaken. If you don't awaken, then listen again to this mountain monk knocking and knocking to alert you.

Successor of Chan Master Huilin Shen

Chan Master Huiguang of Jishi Hermitage, Lingyin Temple, Lin'an Prefecture

From the Xiahou family of Qiantang. A monk asked: 'The mountain colors of Feilai Peak reveal the pure Dharma body; the sounds of the mountain streams expound the long, broad tongue. At just such a time, what is a Yunmen tune?' The Master said: 'Rain at the third watch on banana leaves.' The monk said: 'A single phrase completely upholds and transcends Buddhas and ancestors; all the high officials in attendance understand this tune.' The Master said: 'Don't speak carelessly to just anyone.' The Master ascended the hall and said: 'No need to seek truth, no need to cease views. Riding a bull backwards into the Buddha hall, a Qiang flute sounds, emptying heaven and earth. I wonder who recognizes Shakyamuni's face?'

Chan Master Miaoyin of Yugu, Guoqing Temple, Taizhou

Ascending the hall, he said: 'Why is it that those who can speak of it fully don't know it? Why is it that those who fully know it can't speak of it fully? Tell me, where does the error lie? If you understand this, I'll allow you to illuminate and apply simultaneously, understanding both light and darkness. If not, then speaking or not speaking, knowing or not knowing, is like a stone insect on South Mountain trying to roar like a lion.'

Chan Master Pushao of Chuici, Guoqing Temple, Taizhou

Ascending the hall, he said: 'Lingyun awakened upon seeing peach blossoms, but Xuansha didn't approve. How many foolish Chan monks are doing the useless work of trying to fill a well with snow. This spring, the flowers have bloomed again; who can understand this meaning? Truly few know it; the flowers fall, and the spring breeze is still.'

Chan Master Huiwei of Jiuzuo, Quanzhou

Ascending the hall, he said: 'Today, I, Jiuzuo, am on the solitary peak, steering an iron boat, cutting off the vital path of everyone under heaven. I teach them to wave their poles and oars, but they can't get the prize. Tell me, in whose hands is the prize?' He raised his staff and said: 'Look, look. As the saying goes, it's a dragon, but they don't believe it at first; they are surprised only when they easily seize it.'

Successor of Chan Master Bao'en Ran

Chan Master Yuanzu of Zisheng Temple, Xiuzhou

A monk asked: 'A purple-gold lotus supports the Buddha's thousand-spoked feet; a white-jade hair shines with the Buddha's myriad virtues. What is Buddha?' The Master said: 'Dragging spears and wearing armor.' The monk said: 'Penetrating.'

花千偈雖殊品。標月還歸理一如。如何是法。師曰。元豐條。紹興令。曰林下雅為方外客。人間堪作火中蓮。如何是僧。師曰。披席把碗。

慧林海禪師法嗣

廬山萬杉壽堅禪師

相州人。歲旦上堂。有一人。不拜歲不迎新。寒暑不能侵其體。聖凡不能混其跡。從來鼻孔遼天。誰管多年曆日。大眾。且道此人即今在甚麼處。卓拄杖曰。咄咄咄。沒處去。

開先宗禪師法嗣

瑞州黃檗惟初禪師

常州蔡氏子。上堂。我見宗大哥。平生槁默危坐。所謂朽木形骸。未嘗口角譊譊。將佛祖言教。以當門庭。祇要當人歇得十成。自然不向這殼漏子上著倒。有僧問。既不向這殼漏子上著倒。未審如何保任。師曰。無你用心處。曰和尚豈無方便。師曰。𨫼餅既無汁。壓沙那有油。

潭州嶽麓海禪師

僧問。進前三步時如何。師曰。撞頭磕額。曰退後三步時如何。師曰。墮坑落塹。曰不進不退時如何師。曰立地死漢。

雪峰演禪師法嗣

福州西禪慧舜禪師

真定府人。上堂。五日一參。三八普說。千說萬說。橫說豎說。忽有個漢。出來道說即不無。爭奈三門頭兩個不肯。山僧即向他道。瞎漢。若不得他兩個。西禪大似不遇知音。

南嶽下十五世

雪

【現代漢語翻譯】現代漢語譯本花千偈雖然品類不同，但指向月亮最終還是歸於真理的唯一性。什麼是法？師父說：『元豐年間的條令，紹興年間的法令。』又說：『隱居山林的雅士是方外之人，身處人間也能像火中蓮花一樣清凈。』什麼是僧？師父說：『鋪著草蓆，拿著飯碗。』

慧林海禪師的法嗣

廬山萬杉壽堅禪師

相州人。歲旦上堂時說：『有一個人，不拜年也不迎接新年，寒冷和暑熱不能侵襲他的身體，聖人和凡人不能混淆他的軌跡，從來鼻孔朝天，誰管他過了多少年月。』各位，且說這個人現在在什麼地方？』用拄杖敲了一下，說：『咄咄咄，沒處可去。』

開先宗禪師的法嗣

瑞州黃檗惟初禪師

常州蔡氏之子。上堂時說：『我看到宗大哥，平生沉默寡言，端正危坐，可以說是形如枯木。未曾與人口角爭執。將佛祖的言教，作為自家的門庭。只要人們能夠完全放下，自然不會在這漏水的殼子上栽跟頭。』有僧人問：『既然不在這漏水的殼子上栽跟頭，那麼該如何保任呢？』師父說：『沒有你用心的地方。』僧人說：『和尚難道沒有方便之法嗎？』師父說：『𨫼餅既然沒有汁水，壓沙子哪裡會有油呢？』

潭州嶽麓海禪師

有僧人問：『向前走三步時如何？』師父說：『撞頭磕額。』又問：『向後退三步時如何？』師父說：『掉進坑裡。』又問：『不進不退時如何？』師父說：『如同一個站著等死的傢伙。』

雪峰演禪師的法嗣

福州西禪慧舜禪師

真定府人。上堂時說：『每五天一次參禪，每三八日（二十四日）普遍說法。千說萬說，橫說豎說，忽然有個人出來說，說法倒是不錯，只是山門前的兩個門神不肯。』山僧就對他說：『瞎漢，如果沒有他們兩個，西禪寺就好像沒有遇到知音一樣。』

南嶽下十五世

雪

【English Translation】 English version Though the thousands of gathas (Hua Qian Jie) [verses] differ in their categories, pointing to the moon ultimately returns to the oneness of truth. What is Dharma (Fa) [the teachings of the Buddha]? The master said, 'The regulations of the Yuanfeng era, the decrees of the Shaoxing era.' He also said, 'A recluse in the mountains is an outsider, and one can be like a lotus in the fire while in the human world.' What is Sangha (Seng) [the Buddhist monastic community]? The master said, 'Spreading a straw mat and holding a bowl.'

Successor of Dharma of Zen Master Huilin Hai

Zen Master Wansong Shoujian of Mount Lu

A person from Xiangzhou. During the New Year's Day Dharma talk, he said, 'There is a person who neither celebrates the New Year nor welcomes the new. Cold and heat cannot invade his body, and saints and mortals cannot mix his traces. His nostrils have always pointed to the sky; who cares how many years have passed?' Everyone, tell me, where is this person right now?' He struck his staff and said, 'Tut, tut, tut. Nowhere to go.'

Successor of Dharma of Zen Master Kaixian Zong

Zen Master Huangbo Weichu of Ruizhou

A son of the Cai family from Changzhou. During the Dharma talk, he said, 'I see Elder Brother Zong, who is usually silent and sits upright, like a withered tree. He has never argued with anyone. He takes the Buddha's teachings as his own household. He only wants people to let go completely, so they naturally won't fall into this leaky shell.' A monk asked, 'Since one doesn't fall into this leaky shell, how should one maintain it?' The master said, 'There is no place for you to use your mind.' The monk said, 'Doesn't the abbot have any expedient means?' The master said, 'Since a sesame cake has no juice, how can you get oil from pressing sand?'

Zen Master Yuelu Hai of Tanzhou

A monk asked, 'What is it like when taking three steps forward?' The master said, 'Bumping your head and knocking your forehead.' He asked, 'What is it like when taking three steps backward?' The master said, 'Falling into a pit.' He asked, 'What is it like when neither advancing nor retreating?' The master said, 'Like a standing dead man.'

Successor of Dharma of Zen Master Xuefeng Yan

Zen Master Huishun of Xichan in Fuzhou

A person from Zhen Ding Prefecture. During the Dharma talk, he said, 'We have a meditation session every five days and a general Dharma talk every three eights (twenty-fourth day). Speaking thousands of times, speaking horizontally and vertically, suddenly someone comes out and says that the Dharma talk is good, but the two gate gods at the mountain gate don't agree.' The monk then said to him, 'Blind man, without those two, Xichan Temple would be like not meeting a kindred spirit.'

Fifteenth Generation Below Nanyue

Xue

竇明禪師法嗣

密州𡺸山寧禪師

上堂。有時孤峰頂上嘯月眠雲。有時大洋海中翻波走浪。有時十字街頭七穿八穴。諸人還相委悉么。樟樹花開盛。芭蕉葉最多。

凈慈昌禪師法嗣

臨安府五云悟禪師

苕溪人也。上堂。月堂老漢道。行不見行。是個甚麼。坐不見坐。是個甚麼。著衣時。不見著衣。是個甚麼。吃飯時。不見吃飯。是個甚麼。山僧雖與他同牀打睡。要且各自做夢。何故。行見行。坐見坐。著衣時見著衣。吃飯時見吃飯。無有不見底。道理亦無。個是甚麼。諸人且道。老漢底是。五云底是。拈拄杖卓一下曰。桃紅李白薔薇紫。問著春風總不知。

云隱光禪師法嗣

臨安府中竺癡禪元妙禪師

婺州王氏。僧問。如何是截斷眾流句。師曰。佛祖開口無分。曰如何是涵蓋乾坤句。師曰。匝地普天。曰如何是隨波逐浪句。師曰。有時入荒草。有時上孤峰。上堂。黃昏雞報曉。半夜日頭明。驚起雪師子。瞠開紅眼睛。上堂。去年梅今歲柳。顏色馨香。喝一喝。良久曰。若不得這一喝。幾乎道著依舊。且道。道著后如何。眼睛突出。

圓覺曇禪師法嗣

撫州靈巖圓日禪師

上堂。悟無不悟。得無不得。九年面壁空勞力。三腳驢兒跳上天。泥牛入

【現代漢語翻譯】現代漢語譯本

竇明禪師法嗣

密州𡺸山寧禪師

上堂：有時在孤峰頂上對著月亮長嘯，枕著雲彩安眠；有時在大洋海中翻滾波浪，奔騰不息；有時在十字街頭，歷經世事，飽經滄桑。各位是否明白其中深意？樟樹花開得正盛，芭蕉葉長得最多。

凈慈昌禪師法嗣

臨安府五云悟禪師

是苕溪人。上堂：月堂老漢說：『行走時看不見行走，這是什麼？』『打坐時看不見打坐，這是什麼？』『穿衣時，看不見穿衣，這是什麼？』『吃飯時，看不見吃飯，這是什麼？』我雖然與他同牀睡覺，卻各自做著自己的夢。為什麼呢？因為行走時看見行走，打坐時看見打坐，穿衣時看見穿衣，吃飯時看見吃飯，沒有什麼看不見的。道理也沒有。那麼，『個』是什麼？各位說說看，是老漢的境界對，還是五云的境界對？』拈起拄杖敲擊一下說：『桃花紅，李花白，薔薇花紫，問起春風，春風卻一概不知。』

云隱光禪師法嗣

臨安府中竺癡禪元妙禪師

是婺州王氏。有僧人問：『如何是截斷眾流句？』禪師說：『佛祖開口也無法分辨。』僧人問：『如何是涵蓋乾坤句？』禪師說：『遍及大地普天之下。』僧人問：『如何是隨波逐浪句？』禪師說：『有時進入荒草叢，有時登上孤峰頂。』上堂：黃昏時雞叫報曉，半夜裡太陽光明亮。驚醒了雪獅子，睜開了紅色的眼睛。上堂：去年的梅花，今年的柳樹，顏色芬芳。』喝一聲，停頓良久說：『如果得不到這一喝，幾乎就要說還是老樣子。』那麼，說了之後又如何呢？眼睛突出。

圓覺曇禪師法嗣

撫州靈巖圓日禪師

上堂：領悟也好像沒有領悟，得到也好像沒有得到。九年面壁（指達摩祖師面壁九年）白白浪費力氣，三條腿的驢子也能跳上天，泥做的牛進入大海。 English version

Dòumíng Chánshī's (竇明禪師) Dharma Descendant

Mìzhōu (密州) 𡺸 Shān Níng Chánshī (𡺸山寧禪師)

Delivering a sermon: 'Sometimes, on the solitary peak, I whistle at the moon and sleep among the clouds. Sometimes, in the vast ocean, I stir up waves and surge forward. Sometimes, at the crossroads, I experience all kinds of hardships and vicissitudes. Do you all understand the profound meaning? The camphor flowers are in full bloom, and the banana leaves are abundant.'

Jìngcí Chāng Chánshī's (凈慈昌禪師) Dharma Descendant

Lín'ān Fǔ (臨安府) Wǔyún Wù Chánshī (五云悟禪師)

He was a native of Tiáoxī (苕溪). Delivering a sermon: 'Old Man Yuètáng (月堂) said, 'When walking, not seeing walking, what is it?' 'When sitting, not seeing sitting, what is it?' 'When putting on clothes, not seeing putting on clothes, what is it?' 'When eating, not seeing eating, what is it?' Although I sleep in the same bed with him, we each have our own dreams. Why? Because when walking, I see walking; when sitting, I see sitting; when putting on clothes, I see putting on clothes; when eating, I see eating. There is nothing that is not seen. There is also no principle. So, what is 'it'? Tell me, everyone, which is right, the Old Man's state or Wǔyún's state?' He picked up his staff and struck it once, saying, 'Peach blossoms are red, plum blossoms are white, and roses are purple. Ask the spring breeze, and it knows nothing at all.'

Yúnyǐn Guāng Chánshī's (云隱光禪師) Dharma Descendant

Lín'ān Fǔ (臨安府) Zhōngzhú Chī Chán Yuán Miào Chánshī (中竺癡禪元妙禪師)

He was a Wáng (王) from Wùzhōu (婺州). A monk asked, 'What is the phrase that cuts off the flow of all streams?' The Chánshī said, 'Even the Buddha and patriarchs cannot distinguish it.' The monk asked, 'What is the phrase that encompasses heaven and earth?' The Chánshī said, 'It covers the entire earth and all under heaven.' The monk asked, 'What is the phrase that follows the waves?' The Chánshī said, 'Sometimes it enters the wilderness, sometimes it ascends the solitary peak.' Delivering a sermon: 'At dusk, the rooster crows to announce the dawn; in the middle of the night, the sun shines brightly. Startling the snow lion, it opens its red eyes wide.' Delivering a sermon: 'Last year's plum blossoms, this year's willows, their colors are fragrant.' He shouted once, paused for a long time, and said, 'If you don't get this shout, you'll almost say it's still the same as before.' So, what happens after saying that? The eyes pop out.'

Yuánjué Tán Chánshī's (圓覺曇禪師) Dharma Descendant

Fǔzhōu (撫州) Língyán Yuánrì Chánshī (靈巖圓日禪師)

Delivering a sermon: 'Enlightenment is like non-enlightenment, attainment is like non-attainment. Nine years of facing the wall (referring to Bodhidharma's nine years of facing the wall) is a waste of effort. A three-legged donkey can jump into the sky, and a mud ox enters the sea.'

【English Translation】 English version

Dòumíng Chánshī's (竇明禪師) Dharma Descendant

Mìzhōu (密州) 𡺸 Shān Níng Chánshī (𡺸山寧禪師)

Delivering a sermon: 'Sometimes, on the solitary peak, I whistle at the moon and sleep among the clouds. Sometimes, in the vast ocean, I stir up waves and surge forward. Sometimes, at the crossroads, I experience all kinds of hardships and vicissitudes. Do you all understand the profound meaning? The camphor flowers are in full bloom, and the banana leaves are abundant.' Jìngcí Chāng Chánshī's (凈慈昌禪師) Dharma Descendant

Lín'ān Fǔ (臨安府) Wǔyún Wù Chánshī (五云悟禪師)

He was a native of Tiáoxī (苕溪). Delivering a sermon: 'Old Man Yuètáng (月堂) said, 'When walking, not seeing walking, what is it?' 'When sitting, not seeing sitting, what is it?' 'When putting on clothes, not seeing putting on clothes, what is it?' 'When eating, not seeing eating, what is it?' Although I sleep in the same bed with him, we each have our own dreams. Why? Because when walking, I see walking; when sitting, I see sitting; when putting on clothes, I see putting on clothes; when eating, I see eating. There is nothing that is not seen. There is also no principle. So, what is 'it'? Tell me, everyone, which is right, the Old Man's state or Wǔyún's state?' He picked up his staff and struck it once, saying, 'Peach blossoms are red, plum blossoms are white, and roses are purple. Ask the spring breeze, and it knows nothing at all.' Yúnyǐn Guāng Chánshī's (云隱光禪師) Dharma Descendant

Lín'ān Fǔ (臨安府) Zhōngzhú Chī Chán Yuán Miào Chánshī (中竺癡禪元妙禪師)

He was a Wáng (王) from Wùzhōu (婺州). A monk asked, 'What is the phrase that cuts off the flow of all streams?' The Chánshī said, 'Even the Buddha and patriarchs cannot distinguish it.' The monk asked, 'What is the phrase that encompasses heaven and earth?' The Chánshī said, 'It covers the entire earth and all under heaven.' The monk asked, 'What is the phrase that follows the waves?' The Chánshī said, 'Sometimes it enters the wilderness, sometimes it ascends the solitary peak.' Delivering a sermon: 'At dusk, the rooster crows to announce the dawn; in the middle of the night, the sun shines brightly. Startling the snow lion, it opens its red eyes wide.' Delivering a sermon: 'Last year's plum blossoms, this year's willows, their colors are fragrant.' He shouted once, paused for a long time, and said, 'If you don't get this shout, you'll almost say it's still the same as before.' So, what happens after saying that? The eyes pop out.' Yuánjué Tán Chánshī's (圓覺曇禪師) Dharma Descendant

Fǔzhōu (撫州) Língyán Yuánrì Chánshī (靈巖圓日禪師)

Delivering a sermon: 'Enlightenment is like non-enlightenment, attainment is like non-attainment. Nine years of facing the wall (referring to Bodhidharma's nine years of facing the wall) is a waste of effort. A three-legged donkey can jump into the sky, and a mud ox enters the sea.'

海無軌跡。為甚如此。九九八十一。

嶽麓海禪師法嗣

荊門軍玉泉思達禪師

僧問。如何是一印印空。師曰。萬象敗歸古鑒中。曰如何是一印印水。師曰。秋蟾影落千江里。曰如何是一印印泥。師曰。細觀文彩未生時。

南嶽下十六世

中竺妙禪師法嗣

溫州光孝巳庵深禪師

本郡人也。上堂。曰。龍生龍鳳生鳳。老鼠養兒㳂屋棟。達磨大師不會禪。歷魏游梁干打鬨。上堂。一九二九。相逢不出手。三九二十七。籬頭吹觱栗。翻憶小釋迦。雙手抱屈膝。知不知。實不實。摩訶般若波羅蜜。上堂。維摩默然。普賢廣說。歷代聖人互呈丑拙。君不見。落花三月子規啼。一聲聲是一點血。上堂。風蕭蕭。葉飄飄。云片片。水茫茫。江干獨立向誰說。天外飛鴻三兩行。

未詳法嗣

實性大師

因同參芙蓉訓禪師至。上堂。以右手拈拄杖。倚放左邊。良久曰。此事若不是芙蓉師兄。也大難委悉。便下座(黃龍南拈云。實性用不得便休。卻將佛法為人情。致令千載之下。與人作笑端。且道。利害在什麼處　徑山容曰。性大師可謂以前從苗辨地。因語識人。既到門來。便爾成褫。相馬驪黃之外。樂琴絃微之表。黃龍南謂。實性用不得。便休。卻將佛法為人情。致令

【現代漢語翻譯】現代漢語譯本：海無軌跡。為什麼會這樣？因為九九歸一，最終都回歸本源。

嶽麓海禪師的法嗣

荊門軍玉泉思達禪師

有僧人問：『如何是一印印空？』禪師說：『萬象最終都敗壞，迴歸到古老的鏡子中。』僧人問：『如何是一印印水？』禪師說：『秋天的月亮倒影在無數的江河裡。』僧人問：『如何是一印印泥？』禪師說：『仔細觀察那文采還未顯現的時候。』

南嶽下第十六世

中竺妙禪師的法嗣

溫州光孝巳庵深禪師

（巳庵深禪師是）本郡人。上堂說法時說：『龍生龍，鳳生鳳，老鼠養的兒子沿著屋樑跑。達磨大師（Bodhidharma）不懂禪，在魏國和梁國遊歷，胡亂喧鬧。』上堂說法時說：『一九二九，相逢也不出手。三九二十七，籬笆頭上吹著悲涼的樂器。回憶起年幼的釋迦牟尼（Sakyamuni），雙手抱著屈起的膝蓋。』知不知道？真實不真實？摩訶般若波羅蜜（Mahāprajñāpāramitā）。上堂說法時說：『維摩詰（Vimalakirti）默然不語，普賢（Samantabhadra）廣為解說。歷代的聖人互相呈現醜陋和笨拙。』你沒看見嗎？落花三月，杜鵑鳥啼叫，一聲聲都是一點血淚。上堂說法時說：『風蕭蕭，葉飄飄，云片片，水茫茫。江邊獨自站立向誰訴說？天邊飛過幾行鴻雁。』

未詳法嗣

實性大師

因為同參芙蓉訓禪師到來，（實性大師）上堂說法，用右手拿起拄杖，靠放在左邊。過了很久說：『這件事如果不是芙蓉師兄，也很難詳細瞭解。』便下座。（黃龍南（Huanglong Nan）評論說：『實性（Shixing）用不得就停止了，卻將佛法當做人情，導致千年之後，被人當做笑柄。』且說，利害在什麼地方？徑山容（Jingshan Rong）說：『實性大師可以說是以前從苗辨地，因言語識人。既然到了門前，便立刻顯露。相馬在驪色和黃色之外，欣賞琴絃微妙之處。』黃龍南說，實性用不得，便停止了，卻將佛法當做人情，導致……』

【English Translation】 English version: The sea leaves no trace. Why is this so? Because nine times nine equals eighty-one, and everything ultimately returns to its origin.

Disciple of Zen Master Yue Lu Hai

Zen Master Sida of Yuquan in Jingmen Military Prefecture

A monk asked: 'What is 'one seal imprints the void'?' The Master said: 'All phenomena decay and return to the ancient mirror.' The monk asked: 'What is 'one seal imprints the water'?' The Master said: 'The autumn moon's reflection falls in a thousand rivers.' The monk asked: 'What is 'one seal imprints the mud'?' The Master said: 'Carefully observe the time when the patterns have not yet arisen.'

Sixteenth Generation under Nanyue

Disciple of Zen Master Zhongzhu Miao

Zen Master Si'an Shen of Guangxiao Temple in Wenzhou

(Zen Master Si'an Shen) was a native of this prefecture. Ascending the hall, he said: 'Dragons beget dragons, phoenixes beget phoenixes, and rats raise their young along the roof beams. Bodhidharma (達磨大師) did not understand Zen; he traveled through the Wei and Liang dynasties, making a racket.' Ascending the hall, he said: 'One nine, two nine, meeting without making a move. Three nine, twenty-seven, a mournful tune is blown on the reed pipe at the fence. Recalling the young Sakyamuni (釋迦牟尼), he hugs his bent knees with both hands.' Do you know? Is it real? Mahāprajñāpāramitā (摩訶般若波羅蜜). Ascending the hall, he said: 'Vimalakirti (維摩詰) is silent, Samantabhadra (普賢) speaks extensively. The sages of past generations present each other's ugliness and clumsiness.' Don't you see? In the third month of falling flowers, the cuckoo cries, each cry a drop of blood. Ascending the hall, he said: 'The wind whistles, the leaves flutter, the clouds drift, the water is vast. Standing alone by the riverbank, to whom can I speak? A few rows of wild geese fly across the sky.'

Successor unknown

Great Master Shixing

Because fellow practitioner Zen Master Furong Xun arrived, (Great Master Shixing) ascended the hall, picked up his staff with his right hand, and leaned it on the left. After a long time, he said: 'If it weren't for my brother Furong, this matter would be difficult to understand in detail.' Then he descended from his seat. (Huanglong Nan (黃龍南) commented: 'Shixing (實性) should have stopped when he couldn't use it, but he treated the Dharma as a matter of personal favor, causing people to laugh at him for thousands of years.' And where does the advantage or disadvantage lie? Jingshan Rong (徑山容) said: 'Great Master Shixing can be said to have identified the land from the seedlings in the past, and recognized people by their words. Since he has arrived at the door, he immediately reveals himself. Judging horses beyond the black and yellow, appreciating the subtle aspects of the zither strings.' Huanglong Nan said, Shixing should have stopped when he couldn't use it, but he treated the Dharma as a matter of personal favor, causing...'

千載與人作笑端。恁么批判。瞎卻一城人眼去在)。

茶陵郁山主

不曾行腳。因廬山有化士至。論及宗門中事。教令看僧問法燈。百尺竿頭如何進步。燈云惡。凡三年。一日乘驢度橋。一踏橋板而墮。忽然大悟。遂有頌云。我有神珠一颙。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。因茲更不遊方。師乃白雲端和尚得度師。云有贊曰。百尺竿頭曾進步。溪橋一踏沒山河。從茲不出茶川上。吟嘯無非啰哩啰。

僧肇法師

遭秦王難。臨就刑說偈曰。四大元無主。五陰本來空。將頭臨白刃。猶似斬春風(玄沙云。大小肇法師。臨死猶䆿語)。

禪月貫休禪師

有詩曰。禪客相逢祇彈指。此心能有幾人知。大隨和尚舉問曰。如何是此心。師無對(歸宗柔代云。能有幾人知)。

先凈照禪師

問楞嚴大師。經中道。若能轉物。即同如來。若被物轉。即名凡夫。祇如升元閣作么生轉。嚴無對(汾陽代云。彼此老大)。

公期和尚

因往羅漢。路逢一騎牛公子。師問。羅漢路向甚麼處去。公拍牛曰。道道。師喝曰。這畜生。公曰。羅漢路向甚麼處去。師卻拍牛曰。道道。公曰。直饒恁么猶少蹄角在。師便打。公拍牛便走。

唐朝因禪師

微時嘗運

【現代漢語翻譯】現代漢語譯本：

'千年之後，這事蹟仍會被人當做笑柄。' 像這樣妄加評判，簡直是遮蔽了一城人的慧眼啊！茶陵郁山主（茶陵郁山禪師）：未曾四處參學。因為廬山有云游僧人來訪，談論禪宗的事情，教他參看僧人問法燈禪師的公案：'百尺竿頭如何進步？' 法燈禪師回答：'惡！' 如此過了三年。一天，郁山禪師騎驢過橋，一腳踩在橋板上，驢子失足墜落，他忽然大悟。於是作偈說：'我有一顆神珠（比喻自性），長久被塵勞（煩惱）所禁錮。今朝塵垢消盡，光明煥發，照亮山河萬朵（形容開悟后的境界）。' 從此不再四處遊方。郁山禪師是白雲端和尚的得度師父。白雲端和尚有讚語說：'百尺竿頭曾進步，溪橋一踏沒山河。從此不出茶川上，吟嘯無非啰哩啰。' 僧肇法師（僧肇）：遭遇秦王的災難，臨刑前說偈語：'四大（地、水、火、風）原本沒有主宰，五陰（色、受、想、行、識）本來就是空。將頭迎向鋒利的刀刃，就像斬斷春風一樣（毫無影響）。'（玄沙禪師評論說：'大小僧肇法師，臨死還在狡辯。'）禪月貫休禪師（貫休）：有詩句說：'禪客相逢只是彈指，此心（禪心）能有幾人知？' 大隨和尚舉出這句詩問道：'如何是此心？' 貫休禪師無言以對。（歸宗柔禪師代答說：'能有幾人知。'）先凈照禪師（凈照禪師）：問楞嚴大師：'經中說：若能轉物（不受外物影響），即同如來（與佛一樣自在）。若被物轉（被外物所控制），即名凡夫（是為凡人）。那麼升元閣（指眼前的景物）如何轉？' 楞嚴大師無言以對。（汾陽禪師代答說：'彼此都是老朽之人。'）公期和尚（公期禪師）：一次前往羅漢寺，路上遇到一位騎牛的公子。公期禪師問道：'去羅漢寺的路怎麼走？' 公子拍著牛說：'道道（說，說）。' 禪師呵斥道：'這畜生！' 公子說：'去羅漢寺的路怎麼走？' 禪師也拍著牛說：'道道。' 公子說：'即使這樣，還是少了蹄角（比喻不徹底）。' 禪師便打他。公子拍著牛就跑了。唐朝因禪師（因禪師）：貧微時曾經做搬運工。

【English Translation】 English version:

'For a thousand years, this will be a laughingstock.' Such criticism blinds the eyes of an entire city! Chaling Yushan Zhu (Chaling Yushan Zen Master): He had never traveled to study. Because a traveling monk from Mount Lu came to visit and discussed matters of the Zen school, he was instructed to contemplate the case of a monk asking Dharma Lamp Zen Master: 'How to progress beyond the top of a hundred-foot pole?' Dharma Lamp said: 'Evil!' This went on for three years. One day, while riding a donkey across a bridge, he fell off the bridge and suddenly attained enlightenment. Thereupon, he composed a verse: 'I have a divine pearl (metaphor for self-nature), long confined by worldly defilements. Today, the dust is gone, and the light shines forth, illuminating myriad mountains and rivers (describing the state after enlightenment).' From then on, he no longer traveled around. Yushan Zen Master was the master who ordained Baiyun Duan. Baiyun Duan had a eulogy saying: 'Once progressed beyond the top of a hundred-foot pole, one step on the stream bridge obliterates mountains and rivers. From then on, he never leaves Chachuan, his chanting and whistling are nothing but lala lala.' Monk Zhao Dharma Master (Sengzhao): Encountering the disaster of King Qin, he said in a verse before execution: 'The four elements (earth, water, fire, wind) originally have no master, the five aggregates (form, sensation, perception, volition, consciousness) are originally empty. Facing the sharp blade with my head, it is like cutting the spring breeze (without any effect).' (Zen Master Xuansha commented: 'Both big and small Dharma Master Zhao are still quibbling at the point of death.') Zen Moon Guanhxiu Zen Master (Guanxiu): There is a verse saying: 'When Zen practitioners meet, they only snap their fingers, how many people know this mind (Zen mind)?' Great Sui Monk raised this verse and asked: 'What is this mind?' Guanhxiu Zen Master was speechless. (Guizong Rou Zen Master answered on his behalf: 'How many people know.') First Pure Illumination Zen Master (Jingzhao Zen Master): Asked Lengyan Master: 'The sutra says: If one can turn things (not be influenced by external things), then one is the same as the Tathagata (as free as the Buddha). If one is turned by things (controlled by external things), then one is called an ordinary person. Then how does the Shengyuan Pavilion (referring to the scenery before one's eyes) turn?' Lengyan Master was speechless. (Fenyang Zen Master answered on his behalf: 'Both are old and decrepit.') Gongqi Monk (Gongqi Zen Master): Once, on the way to Luohan Temple, he met a young master riding an ox. Gongqi Zen Master asked: 'Which way to Luohan Temple?' The young master patted the ox and said: 'Tell, tell.' The Zen master scolded: 'This animal!' The young master said: 'Which way to Luohan Temple?' The Zen master also patted the ox and said: 'Tell, tell.' The young master said: 'Even so, it still lacks hooves and horns (metaphor for being incomplete).' The Zen master then hit him. The young master patted the ox and ran away. Tang Dynasty Yin Zen Master (Yin Zen Master): In his humble days, he once worked as a porter.

槌擊土次。見一大塊戲槌猛擊之。應碎豁然大悟(後有老宿聞云。盡山河大地被因禪師一擊百雜碎)。

福州東山雲頂禪師

泉州人。(遺其氏)以再下春闈。往雲臺大吼寺剃染具戒。即謁大愚芝神鼎諲。后見羅漢下尊宿。始徹己事。道學有聞。叢林稱為頂三教。僧問。如何是和尚日用事。師曰。我吃飯。汝受饑。曰法法不相到。又作么生。師曰。汝作罪。我皆知。問如何是和尚一枝拂。師曰。打破修行窟。曰恁么則本來無一物也。師曰。知無者是誰。曰學人罪過。師曰。再思可矣。居士問。洞山道。有一物。上拄天下拄地。未審是甚麼物。師曰。擔鐵枷吃鐵棒。曰天地黑山河走。師曰。閻老殿前添一鬼。北邙山下臥千年。士叫快活快活。師曰。也是野狐吞老鼠。九龍觀道士並三士人請。上堂。儒門畫八卦造契書。不救六道輪迴。道門朝九皇煉真氣。不達三祇劫數。我釋迦世尊。洞三祇劫數。救六道輪迴。以大愿攝人天。如風輪持日月。以大智破生死。若劫火焚秋毫。入得我門者。自然轉變天地。幽察鬼神。使須彌鐵圍大地大海。入一毛孔中。一切眾生不覺不知。我說此法門。如虛空俱含萬象。一為無量。無量為一。若人得一。即萬事畢。珍重。

婺州云幽重惲禪師(今曰法雲)

初謁雪峰

【現代漢語翻譯】現代漢語譯本：槌擊地面。看見一大塊東西用槌猛擊它。應聲破碎，豁然大悟（後來有老修行聽聞此事說，『整個山河大地都被因禪師一擊打得粉碎』）。

福州東山雲頂禪師

是泉州人（遺忘了他的姓氏）。因為再次參加科舉考試。前往雲臺大吼寺剃度染衣，受具足戒。隨即拜見大愚芝神鼎諲（Dàyú Zhīshén Dǐngyīn）。後來見到羅漢下尊宿（Luóhàn xià zūnsù），才徹底明白自己的事情。他的道學很有名氣，叢林中稱他為『頂三教』。有僧人問：『什麼是和尚每日所做的事？』禪師說：『我吃飯，你捱餓。』僧人說：『法法之間互不相干，那又該如何理解？』禪師說：『你作惡，我都知道。』問：『什麼是和尚的一枝拂塵？』禪師說：『打破修行窟。』僧人說：『既然這樣，那麼本來就什麼都沒有啊。』禪師說：『知道沒有的是誰？』僧人說：『學人知錯了。』禪師說：『再想想就可以了。』有居士問：『洞山（Dòngshān）說，有一物，上能支撐天，下能支撐地，不知道是什麼東西？』禪師說：『擔鐵枷，吃鐵棒。』居士說：『天地昏暗，山河奔走。』禪師說：『閻王殿前多了一個鬼，北邙山下躺了千年。』居士叫道：『快活！快活！』禪師說：『也像是野狐吞老鼠。』九龍觀道士和三位士人請禪師上堂說法。禪師說：『儒家畫八卦，造契書，不能救度六道輪迴。道家朝拜九皇，修煉真氣，不能達到三祇劫數。我釋迦世尊（Shìjiā Shìzūn），洞悉三祇劫數，救度六道輪迴，以大愿攝受人天，如同風輪支撐日月，以大智破除生死，如同劫火焚燒秋毫。進入我門的人，自然能轉變天地，明察鬼神，使須彌山（Xūmíshān）、鐵圍山（Tiěwéishān）、大地、大海，進入一毛孔中，一切眾生不覺不知。我說此法門，如同虛空包含萬象，一即是無量，無量即是一。如果有人得到一，那麼萬事就都明白了。』珍重。』

婺州云幽重惲禪師（Wùzhōu Yúnyōu Zhòngyùn Chánshī）（現在叫做法雲（Fǎyún））

最初拜見雪峰（Xuěfēng）。

【English Translation】 English version: Hammering the ground. Seeing a large piece, he struck it fiercely with a hammer. It shattered upon impact, and he had a sudden realization (later, an old practitioner, upon hearing of this, said, 'The entire mountains, rivers, and earth were smashed to pieces by Zen Master Yin's single blow').

Zen Master Yunding of Dongshan, Fuzhou

He was from Quanzhou (his surname was forgotten). Because of taking the imperial examination again, he went to Dahou Temple on Yuntai Mountain to shave his head, dye his robes, and receive the full precepts. He then visited Dayu Zhishen Dingyin. Later, upon seeing the Venerable Arhat, he thoroughly understood his own affairs. His Daoist learning was well-known, and the monastic community called him 'Top Three Teachings'. A monk asked, 'What is the abbot's daily activity?' The master said, 'I eat, and you go hungry.' The monk said, 'If dharmas do not relate to each other, then how should it be understood?' The master said, 'You commit sins, and I know them all.' Asked, 'What is the abbot's whisk?' The master said, 'Break the cave of cultivation.' The monk said, 'If that's the case, then originally there is nothing.' The master said, 'Who is it that knows there is nothing?' The monk said, 'This student is at fault.' The master said, 'Think again, and it will be alright.' A layman asked, 'Dongshan (Dòngshān) said, there is a thing that supports the sky above and the earth below. I wonder what that thing is?' The master said, 'Carrying iron shackles and eating iron rods.' The layman said, 'Heaven and earth are dark, and mountains and rivers run.' The master said, 'One more ghost is added before Yama's hall, and lies for a thousand years under Beiman Mountain.' The layman shouted, 'Happy! Happy!' The master said, 'It's also like a wild fox swallowing a rat.' A Daoist priest from Jiulong Temple and three scholars invited the master to ascend the hall and give a Dharma talk. The master said, 'The Confucian school draws the Eight Trigrams and creates contracts, but cannot save from the Six Paths of Rebirth. The Daoist school worships the Nine Emperors and cultivates true qi, but cannot reach the Three Asankhya Kalpas. Our Shakyamuni Buddha (Shìjiā Shìzūn) understands the Three Asankhya Kalpas and saves from the Six Paths of Rebirth, embracing humans and devas with great vows, like the wind wheel supporting the sun and moon, and destroying birth and death with great wisdom, like the kalpa fire burning an autumn hair. Those who enter my gate will naturally transform heaven and earth, and clearly observe ghosts and spirits, causing Mount Sumeru (Xūmíshān), Iron Encircling Mountains (Tiěwéishān), the great earth, and the great ocean to enter a single pore, without all sentient beings being aware or knowing. I speak of this Dharma gate, like the void containing all phenomena, one is immeasurable, and immeasurable is one. If a person obtains one, then all things will be understood.' Treasure it.

Zen Master Chongyun of Yunyou, Wuzhou (now called Fayun (Fǎyún))

Initially visited Xuefeng (Xuěfēng).

。次依石霜。乃開悟。旋里隱居。蔽形唯一衲。住後上堂。云幽一隻箭。虛空無背面。射去遍十方。要且無人見。時有僧問。如何是和尚一隻箭。師曰。盡大地人無髑髏。

雙溪布衲如禪師

因嵩禪師戲以詩悼之曰。繼祖當吾代。生緣行可規。終身常在道。識病懶尋醫。貌古筆難寫。情高世莫知。慈雲布何處。孤月自相宜。師讀罷舉筆答曰。道契平生更有誰。閑卿於我最心知。當初未欲成相別。恐誤同參一首詩。投筆坐亡。於六十年後。塔戶自啟。其真容儼然。

舒州投子通禪師

僧問。達磨未來時如何。師曰。兩岸唱漁歌。曰來后如何。師曰。大海涌風波。問如何是孤峰頂上節操長松。師曰。能為萬象主。不逐四時凋。問如何是和尚這裡佛法。師曰。東壁打西壁。

處州法海立禪師

因朝廷有旨。革本寺為神霄宮。師升座謂眾曰。都緣未徹。所以說是說非。蓋為不真。便乃分彼分此。我身尚且不有。身外烏足道哉。正眼觀來。一場笑具。今則聖君垂旨。更僧寺作神霄。佛頭上添個冠兒。算來有何不可。山僧今日不免。橫檐拄杖。高掛缽囊。向無縫塔中安身立命。于無根樹下嘯月吟風。一任乘雲仙客。駕鶴高人。來此咒水書符。叩牙作法。他年成道。白日上升。堪報不報之恩。

【現代漢語翻譯】現代漢語譯本：

他後來依止石霜（Shishuang，人名）禪師，於是開悟。之後回到家鄉隱居，用一件衲衣遮蔽身形。住持寺院後上堂說法，說：『幽暗中一支箭，虛空沒有正反面。射出去遍及十方，可惜沒有人看見。』當時有僧人問：『如何是和尚您的一支箭？』禪師說：『整個大地的人都沒有頭骨。』雙溪布衲如禪師（Shuangxi Bunu Ru，人名）

因為嵩（Song，人名）禪師戲作詩悼念他說：『繼承祖師當在我這一代，一生的因緣行為可以傚法。終身常在佛道中，知道有病懶得尋醫。古樸的容貌難以用筆墨描繪，高尚的情操世人難以知曉。慈悲的雲彩佈施在何處？只有孤月與你相宜。』禪師讀完后提筆回答說：『道義相契平生還有誰？閑卿（Xianqing，人名，嵩禪師）於我最知心。當初不是想要真正告別，只是恐怕耽誤了同參的一首詩。』說完投筆坐化。六十年後，塔門自己打開，他的真容依然如生。舒州投子通禪師（Shuzhou Touzi Tong，人名）

僧人問：『達磨（Damo，菩提達摩）未來時如何？』禪師說：『兩岸唱漁歌。』問：『來后如何？』禪師說：『大海涌風波。』問：『如何是孤峰頂上節操高尚的松樹？』禪師說：『能成為萬物的君主，不隨著四季而凋零。』問：『如何是和尚您這裡的佛法？』禪師說：『東墻打西墻。』處州法海立禪師（Chuzhou Faha Li，人名）

因為朝廷有旨意，將本寺改為神霄宮。禪師升座對眾人說：『都是因為沒有徹底領悟，所以才說是說非。因為不真實，便分彼此。我自身尚且不存在，身外之物又有什麼可說的呢？用正眼來看，只是一場笑話。如今聖明的君主下旨，將僧寺改為神霄宮，在佛頭上加個帽子，算來有什麼不可以的呢？山僧我今日不得不橫著拄著枴杖，高高掛起缽囊，向無縫塔中安身立命，于無根樹下嘯月吟風。任憑乘雲的仙客，駕鶴的高人，來這裡咒水書符，叩齒作法。他年修成正果，白日飛昇，足以報答不報答之恩。』

【English Translation】 English version:

Later, he followed Zen Master Shishuang (Shishuang, a person's name), and thus attained enlightenment. Afterwards, he returned to his hometown to live in seclusion, concealing his form with only a single kasaya. After becoming the abbot, he ascended the hall and said: 'A solitary arrow in the darkness, emptiness has no front or back. Shot out, it pervades the ten directions, but alas, no one sees it.' At that time, a monk asked: 'What is the abbot's solitary arrow?' The Zen master said: 'All the people on the great earth have no skulls.' Zen Master Shuangxi Bunu Ru (Shuangxi Bunu Ru, a person's name)

Because Zen Master Song (Song, a person's name) jokingly wrote a poem mourning him, saying: 'Inheriting the ancestral master is in my generation, the causes and conditions of life can be emulated. Throughout life, he is always in the Way, knowing the illness but too lazy to seek a doctor. His ancient appearance is difficult to depict with brush and ink, his lofty sentiments are unknown to the world. Where does the compassionate cloud spread? Only the solitary moon suits you.' After reading it, the Zen master picked up his pen and replied: 'Who else shares my understanding of the Way in my life? Xianqing (Xianqing, a person's name, Zen Master Song) knows me best. Originally, I didn't want to truly say goodbye, but I was afraid of delaying a poem from a fellow practitioner.' After saying this, he threw down his pen and passed away while sitting. Sixty years later, the pagoda door opened by itself, and his true form was still lifelike. Zen Master Shuzhou Touzi Tong (Shuzhou Touzi Tong, a person's name)

A monk asked: 'What was it like before Damo (Damo, Bodhidharma) came?' The Zen master said: 'Fishermen sing songs on both banks.' Asked: 'What is it like after he came?' The Zen master said: 'The great sea surges with wind and waves.' Asked: 'What is the lofty pine tree on the solitary peak with noble integrity?' The Zen master said: 'It can be the master of all phenomena, not withering with the four seasons.' Asked: 'What is the Buddha-dharma here at the abbot's place?' The Zen master said: 'Hitting the east wall with the west wall.' Zen Master Chuzhou Faha Li (Chuzhou Faha Li, a person's name)

Because the imperial court had an edict to change the temple into a Shenxiao Palace, the Zen master ascended the seat and said to the crowd: 'It is all because of not thoroughly understanding that one says yes and no. Because it is not true, one then distinguishes between this and that. My own body does not even exist, so what is there to say about things outside the body? Looking at it with the true eye, it is just a joke. Now the wise ruler has issued an edict to change the monastery into a Shenxiao Palace, adding a hat to the Buddha's head, what's wrong with that? This mountain monk today cannot avoid leaning on his staff, hanging up his alms bowl high, settling down in the seamless pagoda, whistling at the moon and chanting in the wind under the rootless tree. Let the cloud-riding immortals and crane-riding masters come here to chant spells and write talismans, knock their teeth and perform rituals. In the future, when they achieve enlightenment and ascend in broad daylight, it will be enough to repay the kindness that cannot be repaid.'

以助無為之化。祇恐不是玉。是玉也大奇。然雖如是。且道山僧轉身一句作么生道。還委悉么。擲下拂子。竟爾趨寂。郡守具奏其事。奉旨改其寺曰真身。

汝州天寧明禪師

改德士日。師登座謝恩畢。乃曰。木簡信手拈來。坐具乘時放下。雲散水流去。寂然天地空。即斂目而逝。

蜀中仁王欽禪師

僧問。如何是佛。師曰。聞名不如見面。曰如何是祖師西來意。師曰。鬧市裡弄猢猻。曰如何是道。曰大蟲看水磨。

金陵鐵索山主(遺其氏)

僧問。久向鐵索。未審作何面目。主打露柱。僧曰。謝見示。主曰。你據個甚麼便恁么道。僧卻打露柱。主曰。且道索在恁么處。僧作量勢。主曰。今日遇個同參。

樓子和尚

不知何許人。也遺其名氏。一日偶經遊街市間。于酒樓下整襪帶。次聞樓上人唱曲云。你既無心我也休。忽然大悟。因號樓子焉。

神照本如法師

嘗以經王請益四明尊者。者震聲曰。汝名本如。師即領悟。作偈曰。處處逢歸路。頭頭達故鄉。本來成現事。何必待思量。

臨安府上竺圓智證悟法師

臺州林氏子。依白蓮仙法師。問具變之道。蓮指行燈曰。如此燈者。離性絕非。本自空寂。理則具矣。六凡四聖。所見不同。變則

【現代漢語翻譯】現代漢語譯本：以幫助達到無為而化的境界。只是擔心那不是玉。如果是玉，那就太難得了。即使是這樣，那麼山僧我轉身一句該怎麼說呢？你們明白嗎？說完便放下拂子，最終圓寂。郡守將此事上報，皇帝下旨將寺廟改名為真身寺。

汝州天寧明禪師

在改德士日那天，禪師登上法座謝恩完畢，說道：『木簡隨意拈起，坐具適時放下。雲散水流逝，寂然天地空。』說完就閉上眼睛圓寂了。

蜀中仁王欽禪師

有僧人問：『什麼是佛？』禪師說：『聞名不如見面。』僧人問：『什麼是祖師西來意？』禪師說：『鬧市裡耍猴。』僧人問：『什麼是道？』禪師說：『大蟲看水磨。』

金陵鐵索山主（遺其氏）

有僧人問：『久仰鐵索之名，不知您的面目如何？』山主便打露柱。僧人說：『謝謝您的開示。』山主說：『你根據什麼這麼說？』僧人也打露柱。山主說：『那麼你說索在什麼地方？』僧人做出量度的姿勢。山主說：『今天遇到一個同參。』

樓子和尚

不知是哪裡人，也遺失了他的名字。一天，他偶然經過街市，在酒樓下整理襪帶。這時聽到樓上有人唱曲說：『你既無心我也休。』忽然大悟，因此號為樓子。

神照本如法師

曾經拿著經王向四明尊者請教。尊者大喝一聲說：『你名本如（你的名字是本如）。』法師立刻領悟，作偈說：『處處逢歸路，頭頭達故鄉。本來成現事，何必待思量。』

臨安府上竺圓智證悟法師

是臺州林氏的兒子，依止白蓮仙法師。問關於具變之道。白蓮指著行燈說：『像這燈一樣，離性絕非，本自空寂，理則具矣。六凡（六道凡夫）四聖（聲聞、緣覺、菩薩、佛），所見不同，變則...』

【English Translation】 English version: To assist in the transformation of non-action. I only fear that it is not jade. If it is jade, it would be extremely rare. Even so, how should this mountain monk say a turning phrase? Do you understand? He then threw down his whisk and ultimately entered nirvana. The prefect reported the matter, and the emperor decreed that the temple be renamed True Body Temple (Zhen Shen Si).

Zen Master Tianning Ming of Ruzhou

On the day of changing Deshi, the master ascended the seat, finished expressing his gratitude, and then said: 'The wooden slip is picked up at will, the sitting mat is put down at the right time. Clouds scatter and water flows away, silently the heaven and earth are empty.' Then he closed his eyes and passed away.

Zen Master Renwang Qin of Shu

A monk asked: 'What is Buddha?' The master said: 'Hearing the name is not as good as seeing the face.' The monk asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'Playing with monkeys in the bustling market.' The monk asked: 'What is the Dao?' The master said: 'A big worm watching a water mill.'

Mountain Master Tiesuo (Iron Chain) of Jinling (surname unknown)

A monk asked: 'I have long admired Iron Chain, but I don't know what your face looks like.' The master hit the dew pillar. The monk said: 'Thank you for the demonstration.' The master said: 'What are you relying on to say that?' The monk also hit the dew pillar. The master said: 'Then tell me, where is the chain?' The monk made a measuring gesture. The master said: 'Today I met a fellow practitioner.'

Monk Louzi (Upstairs)

It is not known where he was from, and his name has also been lost. One day, he happened to pass through the street market and was adjusting his sock straps under a wine shop. At this time, he heard someone upstairs singing a song saying: 'Since you have no heart, I will also stop.' He suddenly had a great enlightenment, and therefore was called Louzi.

Dharma Master Shenzhao Benru

He once used the Sutra King to ask Venerable Siming for guidance. The Venerable shouted: 'Your name is Benru (originally as it is).' The master immediately understood and composed a verse saying: 'Everywhere I meet the road home, in every aspect I reach my old village. The original is already a present reality, why wait for thought?'

Dharma Master Yuanzhi Zhengwu of Shangzhu Temple in Lin'an Prefecture

He was the son of the Lin family of Taizhou, and relied on Dharma Master Bailian Xian. He asked about the way of complete transformation. Bailian pointed to the lamp and said: 'Like this lamp, it is separate from nature and absolutely non-existent, originally empty and silent, the principle is complete. The six ordinary beings (Liu Fan) and the four sages (Si Sheng) see differently, transformation then...'

在焉。師不契。后因掃地誦法華經。至知法常無性。佛種從緣起。始諭旨。告蓮。蓮然之。師領徒以來。嘗患本宗學者。囿於名相。膠于筆錄。至以天臺之傳。為文字之學。南宗鄙之。乃謁護國此庵元禪師。夜語次。師舉東坡宿東林偈。且曰。也不易到此田地。庵曰。尚未見路徑。何言到耶。曰祇如他道溪聲便是廣長舌。山色豈非清凈身。若不到此田地。如何有這個訊息。庵曰。是門外漢耳。曰和尚不吝。可為說破。庵曰。卻祇從這裡猛著精彩覷捕看。若覷捕得他破則。亦知本命元辰落著處。師通夕不寐。及曉鐘鳴。去其秘畜。以前偈別曰。東坡居士太饒舌。聲色關中欲透身。溪若是聲山是色。無山無水好愁人。特以告此庵。庵曰。向汝道是門外漢。師禮謝。未幾有化馬祖殿瓦者。求語發揚。師書曰。寄語江西老古錐。從教日炙與風吹。兒孫不是無料理。要見冰消瓦解時。此庵見之笑曰。須是這阇黎始得。

饒州薦福承古禪師

操行高潔。稟性虛明。參大光敬玄禪師。乃曰。祇是個草里漢。遂參福嚴雅和尚。又曰。祇是個脫灑衲僧。由是終日默然。深究先德洪規。一日覽雲門語忽然發悟。自此韜藏不求名聞。棲止云居弘覺禪師塔所。四方學者奔湊。因稱古塔主也。景祐四年。范公仲淹出守鄱陽。聞師道德

。請居薦福。開闡宗風。僧問。大善知識將何為人。師曰。莫。曰恁么則有問有答去也。師曰。莫問青青翠竹儘是真如。鬱鬱黃花無非般若。如何是般若。師曰。黃泉無老少。曰春來草自青。師曰。聲名不朽。曰若然者碧眼胡僧也皺眉。師曰。退後三步。僧曰。苦。師乃吽吽。問臨濟舉拂。學人舉拳。是同是別。師曰。訛言亂眾。曰恁么則依令而行也。師曰。天涯海角。問一喝分賓主。照用一時行。此意如何。師曰。乾柴濕茭。僧便喝。師曰。紅𦦨炎天。上堂。夫出家者。為無為法。無為法中。無利益。無功德。近來出家人。貪著福慧。與道全乖。若為福慧。須至明心。若要達道。無汝用心處。所以常勸諸人。莫學佛法。但自休心。利根者畫時解脫。鈍根者或三五年。遠不過十年。若不悟去。老僧與你入㧞舌地獄。參。

和州凈戒守密禪師(嗣薦福古)

僧問。如何是佛。師曰。稽首稽首。曰學人有分也無。師曰。頓首頓首。僧作舞而出。師曰。似則恰似。是即未是。

本嵩律師

因無為居士楊杰。請問宣律師所講毗尼性體。師以偈答曰。情智何嘗異。犬吠蛇自行。終南的的意。日午打三更。

昔有一老宿。一夏不為師僧說話。有僧嘆曰。我祇恁么空過一夏。不敢望和尚說佛法。得聞

【現代漢語翻譯】現代漢語譯本：請您在薦福寺弘揚禪宗。有僧人問：『大善知識將如何引導人們？』禪師說：『莫。』僧人說：『這樣說來，就有了問答了。』禪師說：『不要問，青翠的竹子都體現著真如（Tathata，事物的本真），茂盛的黃花無不體現著般若（Prajna，智慧）。』僧人問：『什麼是般若？』禪師說：『黃泉路上無老少。』僧人說：『春天來了，草自然就綠了。』禪師說：『聲名不朽。』僧人說：『如果這樣，那麼碧眼的胡僧也會皺眉了。』禪師說：『退後三步。』僧人說：『苦啊。』禪師於是發出『吽吽』的聲音。有人問：『臨濟禪師舉起拂塵，學人舉起拳頭，這相同還是不同？』禪師說：『妖言惑眾。』僧人說：『這樣說來，我就按您的命令去做了。』禪師說：『天涯海角。』有人問：『一喝分賓主，照用一時行，這是什麼意思？』禪師說：『乾柴濕草。』僧人便喝了一聲。禪師說：『紅日炎炎。』

禪師上堂說法：『出家之人，是爲了追求無為法（Asamskrta-dharma，不生不滅的真理）。在無為法中，沒有利益，沒有功德。近來的出家人，貪著福慧，與道完全背離。如果爲了追求福慧，必須達到明心見性的境界。如果想要通達真道，就不要用心思。所以我常常勸告各位，不要學佛法，只要讓自己的心平靜下來。利根的人立刻就能解脫，鈍根的人或許需要三五年，最遠也不超過十年。如果不覺悟，老僧就要和你們一起下拔舌地獄。』參！

和州凈戒守密禪師(繼承薦福古禪師的法脈)

有僧人問：『什麼是佛？』禪師說：『稽首，稽首。』僧人說：『我也有份嗎？』禪師說：『頓首，頓首。』僧人跳舞而出。禪師說：『像倒是像，但就是還不是。』

本嵩律師

無為居士楊杰請教宣律師所講的毗尼性體（Vinaya-vastu，戒律的體性）。本嵩律師用偈語回答說：『情智何嘗異，犬吠蛇自行，終南的的意，日午打三更。』

過去有一位老修行，整個夏天都不為師僧說法。有僧人嘆息說：『我就這樣白白地過了一個夏天，不敢期望和尚說佛法，能夠聽聞』

【English Translation】 English version: Please recommend Jiantfu Temple. To open and elucidate the Zen style. A monk asked, 'How will a great virtuous teacher guide people?' The Master said, 'Mo.' The monk said, 'If that's the case, then there will be questions and answers.' The Master said, 'Don't ask, the verdant green bamboos are all Tathata (the true nature of things), and the luxuriant yellow flowers are all Prajna (wisdom).' The monk asked, 'What is Prajna?' The Master said, 'In the Yellow Springs, there is no old or young.' The monk said, 'When spring comes, the grass naturally turns green.' The Master said, 'Fame and reputation are immortal.' The monk said, 'If that's the case, then even the blue-eyed barbarian monk will frown.' The Master said, 'Step back three steps.' The monk said, 'It's bitter.' The Master then uttered 'Hum Hum.' Someone asked, 'When Linji raises the whisk and the student raises his fist, are they the same or different?' The Master said, 'Spreading false rumors and confusing the masses.' The monk said, 'In that case, I will act according to your command.' The Master said, 'The ends of the earth.' Someone asked, 'One shout distinguishes guest and host, and illumination and function occur simultaneously. What does this mean?' The Master said, 'Dry firewood and wet straw.' The monk then shouted. The Master said, 'The red sun blazes in the sky.'

The Master ascended the hall and said, 'Those who leave home do so for the sake of the Asamskrta-dharma (unconditioned dharma). In the Asamskrta-dharma, there is no benefit and no merit. Recent renunciants are greedy for blessings and wisdom, which is completely contrary to the Way. If you seek blessings and wisdom, you must reach the state of seeing your own mind. If you want to attain the Way, there is no place for your mind to work. Therefore, I often advise you all not to study the Buddha-dharma, but to calm your minds. Those with sharp faculties will be liberated immediately, while those with dull faculties may take three to five years, but no more than ten years. If you do not awaken, this old monk will go to the hell of tongue-pulling with you.' Participate!

Chan Master Jingjie Shoumi of Hezhou (Successor of Ancient Jiantfu)

A monk asked, 'What is Buddha?' The Master said, 'Kowtow, kowtow.' The monk said, 'Do I have a share?' The Master said, 'Bow, bow.' The monk danced and left. The Master said, 'It's similar, but not quite it.'

Vinaya Master Bensong

Layman Yang Jie of Wuwei asked Lawyer Xuan about the Vinaya-vastu (essence of the precepts) that he lectured on. The Master replied with a verse: 'Sentiments and wisdom, how are they different? A dog barks, a snake goes its own way. The clear meaning of Zhongnan, at noon, strikes the third watch.'

In the past, there was an old practitioner who did not speak to the monks for an entire summer. A monk sighed and said, 'I have wasted an entire summer like this, not daring to hope that the Abbot would speak the Buddha-dharma, to be able to hear'

正因兩字也得。老宿聞乃曰。阇黎莫𧬊速。若論正因。一字也無。道了叩齒云。適來無端不合與么道。鄰壁有一老宿。聞曰。好一釜羹。破一顆鼠糞污卻(云竇代云。誰家釜里無一兩顆)。

昔有一僧。在經堂內不看經。每日打坐。藏主曰。何不看經。僧曰。某甲不識字。主曰。何不問人。僧近前叉手鞠躬曰。這個是甚麼字。主無對(大通本代云。又道不識)。

昔有一老宿住庵。于門上書心字。于牕上書心字。于壁上書心字(法眼云。門上但書門字。牕上但書牕字。壁上但書壁字。玄覺云。門上不要書門字。牕上不要書牕字。壁上不要書壁字。何故。字義炳然)。

昔有二庵主住庵。旬日不相見。忽相會。上庵主問下庵主。多時不相見。向甚麼處去。下庵主曰。在庵中造個無縫塔。上庵主曰。某甲也要造一個。就兄借取塔樣子。下庵主曰。何不早說。恰被人借去了也(法眼云。且道是借他樣。不借他樣)。

昔有一庵主。見僧來豎起火筒曰。會么。曰不會。主曰。三十年用不盡底。僧卻問。三十年前用個甚麼。主無對(歸宗柔代云。也要知)。

昔有一老宿。因江南國主問。予有一頭水牯牛。萬里無寸草。未審向甚麼處放。宿無對(歸宗柔代云。好處放)。

昔有一老宿。問

【現代漢語翻譯】現代漢語譯本：即使是『正因』（Zheng Yin，正確的因）這兩個字也太多了。一位老修行聽了說：『阇黎（She Li，梵語，意為弟子）不要說得太快。如果討論『正因』，一個字也沒有。』說完，他叩齒表示懺悔，說：『剛才我不該那樣說。』鄰居有一位老修行，聽了說：『好一鍋羹，被一顆老鼠屎給弄髒了。』（云竇（Yun Dou，人名）代替他說：『誰家的鍋里沒有一兩顆老鼠屎呢？』）

過去有一位僧人，在經堂里不看經書，每天只是打坐。藏主（Cang Zhu，寺院負責人）說：『為什麼不看經書？』僧人說：『我識不得字。』藏主說：『為什麼不問別人？』僧人走上前，叉手鞠躬說：『這個是什麼字？』藏主無言以對。（大通（Da Tong，人名）代替他說：『又說不識字。』）

過去有一位老修行住在庵里，在門上寫『心』字，在窗上寫『心』字，在墻上寫『心』字。（法眼（Fa Yan，人名）說：『門上只寫『門』字，窗上只寫『窗』字，墻上只寫『墻』字。』玄覺（Xuan Jue，人名）說：『門上不要寫『門』字，窗上不要寫『窗』字，墻上不要寫『墻』字。為什麼？字義已經很明顯了。』）

過去有兩位庵主住在庵里，十幾天沒有見面。忽然相遇，上面的庵主問下面的庵主：『多日不見，你到哪裡去了？』下面的庵主說：『在庵中造一個無縫塔（Wu Feng Ta，比喻沒有破綻的境界）。』上面的庵主說：『我也要造一個，向你借個塔的樣子。』下面的庵主說：『為什麼不早說？恰好被人借去了。』（法眼（Fa Yan，人名）說：『你說他是借他的樣子，還是不借他的樣子？』）

過去有一位庵主，看見僧人來，豎起火筒（Huo Tong，取火的工具）說：『會么（Hui Me，明白嗎）？』僧人說：『不會。』庵主說：『三十年也用不完。』僧人反問：『三十年前用什麼？』庵主無言以對。（歸宗柔（Gui Zong Rou，人名）代替他說：『也要知道。』）

過去有一位老修行，因為江南國主（Jiang Nan Guo Zhu，古代政權首領）問他：『我有一頭水牯牛（Shui Gu Niu，水牛），萬里沒有寸草，不知道該把它放在哪裡放牧？』老修行無言以對。（歸宗柔（Gui Zong Rou，人名）代替他說：『好處放。』）

過去有一位老修行問

【English Translation】 English version: Even the two words 『Zheng Yin』 (正因, Correct Cause) are too much. An old practitioner, hearing this, said: 『Ajahn (阇黎, She Li, Sanskrit for disciple), don't speak so quickly. If we discuss 『Zheng Yin,』 there isn't even one word.』 After speaking, he knocked his teeth to express repentance, saying: 『Just now, I shouldn't have said that.』 A neighboring old practitioner, hearing this, said: 『A good pot of soup, spoiled by a rat dropping.』 (Yun Dou (云竇, person's name) said in his place: 『Whose pot doesn't have one or two rat droppings?』)

In the past, there was a monk who, in the Sutra hall, did not read the Sutras, but only meditated daily. The Sutra Master (藏主, Cang Zhu, person in charge of the Sutra collection) said: 『Why don't you read the Sutras?』 The monk said: 『I don't recognize the words.』 The Master said: 『Why don't you ask someone?』 The monk stepped forward, clasped his hands, and bowed, saying: 『What is this word?』 The Master had no reply. (Da Tong (大通, person's name) said in his place: 『And yet you say you don't recognize the words.』)

In the past, there was an old practitioner living in a hermitage, who wrote the word 『心』 (Xin, Heart/Mind) on the door, the word 『心』 (Xin, Heart/Mind) on the window, and the word 『心』 (Xin, Heart/Mind) on the wall. (Fa Yan (法眼, person's name) said: 『On the door, just write the word 『門』 (Men, Door); on the window, just write the word 『窗』 (Chuang, Window); on the wall, just write the word 『壁』 (Bi, Wall).』 Xuan Jue (玄覺, person's name) said: 『On the door, don't write the word 『門』 (Men, Door); on the window, don't write the word 『窗』 (Chuang, Window); on the wall, don't write the word 『壁』 (Bi, Wall).』 Why? The meaning of the words is already clear.』)

In the past, there were two hermits living in hermitages, who hadn't seen each other for ten days. Suddenly they met, and the upper hermit asked the lower hermit: 『I haven't seen you for many days; where have you been going?』 The lower hermit said: 『I've been building a seamless pagoda (無縫塔, Wu Feng Ta, metaphor for a flawless state) in the hermitage.』 The upper hermit said: 『I also want to build one; can I borrow the pagoda's design from you?』 The lower hermit said: 『Why didn't you say so earlier? It just got borrowed by someone else.』 (Fa Yan (法眼, person's name) said: 『Are you saying he borrowed his design, or didn't borrow his design?』)

In the past, there was a hermit who, seeing a monk coming, held up a fire-lighting tube (火筒, Huo Tong, tool for lighting fire) and said: 『Do you understand (會么, Hui Me)?』 The monk said: 『I don't understand.』 The hermit said: 『It can't be used up in thirty years.』 The monk asked in return: 『What was used thirty years ago?』 The hermit had no reply. (Gui Zong Rou (歸宗柔, person's name) said in his place: 『You also need to know.』)

In the past, there was an old practitioner, because the ruler of Jiangnan (江南國主, Jiang Nan Guo Zhu, leader of an ancient regime) asked him: 『I have a water buffalo (水牯牛, Shui Gu Niu, water buffalo), and there isn't an inch of grass for ten thousand miles; I don't know where to graze it.』 The old practitioner had no reply. (Gui Zong Rou (歸宗柔, person's name) said in his place: 『Graze it in a good place.』)

In the past, there was an old practitioner who asked

僧甚麼處來。僧曰。牛頭山禮拜祖師來。宿曰。還見祖師么。僧無對(歸宗柔代云。大似不相信)。

昔有一老宿。有偈曰。五蘊山頭一段空。同門出入不相逢。無量劫來賃屋住。到頭不識主人公(有老宿云。既不識他當初問甚麼人賃)。

僧問老宿。如何是密室中人。老宿曰。有客不答話(玄沙云。何曾密。歸宗柔別老宿云。你因甚麼得見)。

昔有一老宿。因僧問。魂兮歸去來。食我家園葚。如何是家園葚(玄覺代云。是亦食不得。法燈云。污卻你口)。

昔有一老宿曰。祖師九年面壁。為訪知音。若恁么會得。吃鐵棒有日在。又一老宿曰。祖師九年面壁。何不慚惶。若恁么會得。更買草鞋行腳三十年(瑯玡覺云。既不然。且道祖師面壁意作么生。良久云。欲得不招無間業。莫謗如來正法輪)。

昔有一老宿。因僧問。師子捉兔亦全其力。捉象亦全其力。未審全個甚麼力。老宿曰。不欺之力(法眼別云不會古人話)。

昔有一老宿曰。這一片田地。分付來多時。也我立地待汝構去(法眼云。山僧如今坐地。待汝構去。還有道理也無。那個親。那個疏。試裁斷看)。

昔有老宿。畜一童子。並不知軌則。有一行腳僧到。乃教童子禮儀。晚間見老宿外歸。遂去問訊。老宿

【現代漢語翻譯】現代漢語譯本：僧人：『你從哪裡來？』僧人答：『我從牛頭山（Niutoushan）禮拜祖師（Zushi，禪宗的創始人，通常指達摩）而來。』宿：『你見到祖師了嗎？』僧人無言以對。（歸宗柔（Guizong Rou）代答說：『太像不相信了。』）現代漢語譯本：過去有一位老修行，有偈語說：『五蘊（Wuyun，構成人身的五種要素，即色、受、想、行、識）山頭一段空，同門出入不相逢。無量劫（Wuliangjie，極長的時間單位）來賃屋住，到頭不識主人公。』（有老修行說：『既然不認識他，當初問什麼人租的房子？』）現代漢語譯本：僧人問老修行：『如何是密室中人？』老修行說：『有客人來也不回答。』（玄沙（Xuansha）說：『哪裡算得上是密室。』歸宗柔另外對老修行說：『你因什麼而得見？』）現代漢語譯本：過去有一位老修行，因為僧人問：『魂兮歸去來，食我家園葚（shen，桑葚）。如何是家園葚？』（玄覺（Xuanjue）代答說：『也是吃不得的。』法燈（Fadeng）說：『污了你的口。』）現代漢語譯本：過去有一位老修行說：『祖師（Zushi，指達摩）九年面壁，爲了尋訪知音。如果這樣理解，吃鐵棒的日子還在後頭。』又一位老修行說：『祖師九年面壁，為何不感到慚愧？如果這樣理解，還要買草鞋繼續行腳三十年。』（瑯玡覺（Langya Jue）說：『既然不是這樣，那麼祖師面壁的用意是什麼呢？』良久后說：『想要不招無間業（Wujianye，最痛苦的地獄業報），就不要誹謗如來的正法輪（Zheng falun，正確的佛法）。』）現代漢語譯本：過去有一位老修行，因為僧人問：『獅子捉兔子也用全力，捉大象也用全力，不知道用的是什麼力？』老修行說：『不欺之力。』（法眼（Fayan）另外說：『不會古人的話。』）現代漢語譯本：過去有一位老修行說：『這一片田地，交付給你們很久了，我也在這裡等著你們去耕耘。』（法眼說：『山僧我現在坐在這裡，等著你們去耕耘。還有道理嗎？哪個親近，哪個疏遠，試著判斷看看。』）現代漢語譯本：過去有一位老修行，養了一個童子，什麼規矩都不懂。有一位行腳僧來到，就教童子禮儀。晚上看見老修行從外面回來，童子就去問訊。老修行

【English Translation】 English version: Monk: 'Where do you come from?' Monk replied: 'I come from Niutoushan (Mount Niutou) after paying respects to Zushi (Patriarch, usually refers to Bodhidharma, the founder of Zen Buddhism).' Master: 'Did you see the Patriarch?' The monk had no reply. (Guizong Rou answered on his behalf: 'It seems like he doesn't believe it.') English version: In the past, there was an old practitioner who had a verse saying: 'On the Wuyun (Five Aggregates, the five elements that constitute a person: form, feeling, thought, volition, and consciousness) mountain top, there is a section of emptiness; those from the same gate pass each other without meeting. For countless kalpas (Wuliangjie, extremely long units of time), they rent a house to live in, but in the end, they do not recognize the master of the house.' (An old practitioner said: 'Since he doesn't recognize him, whom did he ask to rent the house from in the first place?') English version: A monk asked an old practitioner: 'What is a person in a secret room?' The old practitioner said: 'He doesn't answer when there are guests.' (Xuansha said: 'Where is the secrecy?' Guizong Rou said separately to the old practitioner: 'Why were you able to see him?') English version: In the past, there was an old practitioner, because a monk asked: 'O soul, return! Eat the mulberries (shen) in my garden. What are the mulberries in the garden?' (Xuanjue answered on his behalf: 'They cannot be eaten either.' Fadeng said: 'They would defile your mouth.') English version: In the past, an old practitioner said: 'The Patriarch (Zushi, referring to Bodhidharma) faced the wall for nine years in order to find a kindred spirit. If you understand it this way, the days of eating iron rods are yet to come.' Another old practitioner said: 'The Patriarch faced the wall for nine years, why not feel ashamed? If you understand it this way, you will have to buy straw sandals and continue walking for thirty years.' (Langya Jue said: 'Since it is not like this, then what was the Patriarch's intention in facing the wall?' After a long pause, he said: 'If you want to avoid the karma of uninterrupted hell (Wujianye, the most painful hellish retribution), do not slander the Tathagata's true Dharma wheel (Zheng falun, the correct Buddhist teachings).') English version: In the past, there was an old practitioner, because a monk asked: 'A lion uses its full strength to catch a rabbit, and it uses its full strength to catch an elephant. I don't know what kind of strength it is using?' The old practitioner said: 'The strength of not deceiving.' (Fayan said separately: 'He doesn't understand the words of the ancients.') English version: In the past, an old practitioner said: 'This piece of land has been entrusted to you for a long time, and I am also standing here waiting for you to cultivate it.' (Fayan said: 'This mountain monk is now sitting here, waiting for you to cultivate it. Is there any reason to this? Which is close, which is distant, try to judge.') English version: In the past, there was an old practitioner who raised a young boy who didn't know any rules. A traveling monk came and taught the boy etiquette. In the evening, seeing the old practitioner returning from outside, the boy went to greet him. The old practitioner

怪訝。遂問童子曰。阿誰教你。童曰。堂中某上座。老宿喚其僧來問。上座傍家行腳。是甚麼心行。這童子養來二三年。了幸自可憐生。誰教上座教壞伊。快束裝起去。黃昏雨淋淋地被趁出(法眼云。古人恁么顯露。些子家風甚怪。且道意在於何)。

昔有僧到曹溪。時守衣缽僧。提起衣曰。此是大庾嶺頭提不起底。僧曰。為甚麼在上座手裡。僧無對(雲門云。彼此不了。又云。將謂是師子兒)。

昔有僧。因看法華經。至諸法從本來。常自寂滅相。忽疑不決。行住坐臥。每自體究。都無所得。忽春月聞鶯聲。頓然開悟。遂續前偈曰。諸法從本來。常自寂滅相。春至百花開。黃鶯啼柳上。

昔有老宿。問一座主。疏鈔解義廣略如何。主曰。鈔解疏。疏解經。宿曰。經解甚麼。主無對。

昔高麗國來錢塘。刻觀音聖像。及舁上船。竟不能動。因請入明州開元寺供養。後有設問。無剎不現身。聖像為甚不去高麗國(長慶棱云。現身雖普。睹相生偏。法眼別云。識得觀音未)。

泗州塔前。一僧禮拜。有人問。上座日日禮拜。還見大聖么(法眼代云。汝道禮拜是甚麼義)。

泗州塔頭侍者。及時鎖門。有人問。既是三界大師。為甚麼被弟子鎖。侍者無對(法眼代云。弟子鎖。大師鎖法

【現代漢語翻譯】現代漢語譯本：

令人驚訝。於是問那童子說：『是誰教你的？』童子說：『是堂中的某位上座（資深僧人）。』老宿（老修行）叫來那位僧人問：『上座你到處行腳參學，是抱著什麼樣的心態？這童子養了兩三年，本來還算可愛，是誰教上座你把他教壞了？快收拾行李走吧！』黃昏時分，冒著雨把他趕了出去。（法眼禪師評論說：『古人如此直截了當，這種家風真是少見。且說他的用意何在？』）過去有位僧人到曹溪（六祖慧能弘法之地）。當時守護衣缽的僧人，提起衣缽說：『這是在大庾嶺（梅關古道）上提不起來的。』僧人問：『為什麼在上座你手裡？』僧人無言以對。（雲門禪師評論說：『彼此都不明白。』又說：『還以為是獅子兒。』）過去有位僧人，因為讀《法華經》，讀到『諸法從本來，常自寂滅相』，忽然心生疑惑，無法解決。行走坐臥，常常自己探究，卻一無所得。忽然春月聽到黃鶯的叫聲，頓時開悟。於是續寫之前的偈子說：『諸法從本來，常自寂滅相，春至百花開，黃鶯啼柳上。』過去有位老宿（老修行），問一位座主（講經說法者）：『疏鈔（經書註解）解釋經義，廣略如何？』座主說：『鈔解釋疏，疏解釋經。』老宿問：『經解釋什麼？』座主無言以對。過去高麗國有人來錢塘（杭州），雕刻觀音聖像。等到抬上船時，竟然無法移動。於是請到明州（寧波）開元寺供養。後來有人提問：『無剎不現身（觀音菩薩應化無處不在），聖像為什麼不去高麗國？』（長慶棱禪師評論說：『現身雖然普遍，但睹相卻生出偏執。』法眼禪師另外評論說：『你認識觀音嗎？』）泗州塔前，一位僧人禮拜。有人問：『上座（資深僧人）天天禮拜，見到大聖（指泗州大聖，即僧伽大師）了嗎？』（法眼禪師代答說：『你說禮拜是什麼意思？』）泗州塔的侍者，按時鎖門。有人問：『既然是三界大師（指泗州大聖），為什麼被弟子鎖起來？』侍者無言以對。（法眼禪師代答說：『弟子鎖，大師鎖法。』）

【English Translation】 English version:

It was astonishing. So he asked the young boy, 'Who taught you?' The boy said, 'A certain senior monk (Shangzuo) in the hall.' The old monk (Laosu) called that monk and asked, 'Shangzuo, you travel around practicing, what is your state of mind? This boy has been raised for two or three years, and he was quite lovely. Who taught you, Shangzuo, to spoil him? Quickly pack your bags and leave!' At dusk, he was chased out in the pouring rain. (Fayan commented, 'The ancients were so direct. This kind of family style is quite rare. What is the intention behind it?') In the past, a monk arrived at Caoxi (the place where Huineng, the Sixth Patriarch, propagated the Dharma). At that time, the monk guarding the robe and bowl raised the robe and said, 'This is what could not be lifted on Dayu Ridge (Meiguan Ancient Road).' The monk asked, 'Why is it in your hands, Shangzuo?' The monk had no reply. (Yunmen commented, 'Neither understands each other.' He also said, 'I thought it was a lion cub.') In the past, there was a monk who, while reading the Lotus Sutra, came to the line 'All dharmas from the beginning, are always of the nature of tranquil extinction.' Suddenly, he became doubtful and could not resolve it. Walking, standing, sitting, and lying down, he constantly investigated himself, but gained nothing. Suddenly, in the spring month, he heard the song of a yellow oriole and suddenly became enlightened. So he continued the previous verse, saying, 'All dharmas from the beginning, are always of the nature of tranquil extinction. When spring arrives, a hundred flowers bloom, and the yellow oriole sings on the willow tree.' In the past, there was an old monk (Laosu) who asked a lecturer (Zuozhu), 'How do the commentaries (Shuchao) explain the meaning of the scriptures, in terms of breadth and brevity?' The lecturer said, 'The commentaries explain the subcommentaries, and the subcommentaries explain the scriptures.' The old monk asked, 'What do the scriptures explain?' The lecturer had no reply. In the past, someone from Goryeo (Korea) came to Qiantang (Hangzhou) to carve a statue of Guanyin (Avalokiteśvara). When they tried to lift it onto the boat, they could not move it. So they invited it to Kaiyuan Temple in Mingzhou (Ningbo) for worship. Later, someone asked, 'Every realm manifests a body (Guanyin Bodhisattva manifests everywhere), why doesn't the statue go to Goryeo?' (Changqing Leng commented, 'Although the manifestation of the body is universal, seeing the form gives rise to bias.' Fayan commented separately, 'Do you recognize Guanyin?') In front of the Sizhou Pagoda, a monk was prostrating. Someone asked, 'Shangzuo (senior monk), you prostrate every day, have you seen the Great Sage (referring to the Great Sage of Sizhou, i.e., Monk Sengqie)?' (Fayan answered on his behalf, 'What do you say is the meaning of prostration?') The attendant of the Sizhou Pagoda locked the door on time. Someone asked, 'Since he is the master of the three realms (referring to the Great Sage of Sizhou), why is he locked up by his disciple?' The attendant had no reply. (Fayan answered on his behalf, 'The disciple locks, the master locks the Dharma.')

燈代云。還我鎖匙來。又老宿代云。吉州鎖。䖍州鎖)。

聖僧像被屋漏滴。有人問僧。既是聖僧。為甚麼有漏。僧無對(韶國師代云。無漏不是聖僧)。

有人問僧。點甚麼燈。僧曰。長明燈。曰甚麼時點。曰去年點。曰長明何在。僧無語(長慶棱代云。若不如此。知公不受人謾。法眼別云。利動君子)。

有座主。念彌陀名號次。小師喚和尚。及回顧。小師不對。如是數四。和尚叱曰。三度四度喚。有甚麼事。小師曰。和尚幾年喚他即得。某甲才喚便發業(法燈代云。咄叱)。

有僧與童子上經了。令持經著函內。童子曰。某甲念底著向那裡(法燈代云。汝念甚麼經)。

一僧注道德經。人問曰。久向大德注道德經。僧曰。不敢。曰何如明皇(法燈代云。是弟子)。

有僧入冥。見地藏菩薩。藏問。你平生修何業。僧曰。念法華經。曰止止不須說。我法妙難思。為是說。是不說。僧無對(歸宗柔代云。此迴歸去。敢為流通)。

鹽官會下有一主事僧。忽見一鬼使來追。僧告曰。某甲身為主事。未暇修行。乞容七日得否。使曰。待為白王。若許即七日後來。不然須臾便至。言訖不見。至七日後復來覓其僧了不可得。後有人舉問一僧。若被覓著時如何抵擬他(洞山代云。

【現代漢語翻譯】燈代云：『還我鎖匙來。』（燈代替那個人說：『把我的鑰匙還回來。』）又老宿代云：『吉州鎖，虔州鎖。』（又一位老修行代替那個人說：『這是吉州的鎖，這是虔州的鎖。』）聖僧的畫像被屋頂漏水滴到。有人問僧人：『既然是聖僧，為什麼還會被漏水滴到？』僧人無言以對。（韶國師代替僧人說：『沒有缺陷的就不是聖僧。』）有人問僧人：『點的是什麼燈？』僧人說：『長明燈。』那人問：『什麼時候點的？』僧人說：『去年點的。』那人問：『長明在哪裡？』僧人無話可說。（長慶棱代替僧人說：『如果不這樣，就知道你不會被人欺騙。』法眼另有說法：『利益打動君子。』）有一位座主（寺院住持），在念誦彌陀（Amitabha）名號的時候，小徒弟叫『和尚』。等他回頭看時，小徒弟又不說話。這樣反覆幾次，和尚斥責道：『三番四次地叫，有什麼事？』小徒弟說：『和尚您唸了他（彌陀）多少年才會有感應，我才叫了一聲您就發火。』（法燈代替和尚說：『咄，斥責！』）有一位僧人與童子一起誦經完畢，讓童子把經書放到經函里。童子說：『我念的經要放到哪裡？』（法燈代替童子說：『你念的是什麼經？』）有一位僧人註釋《道德經》。有人問他：『早就聽說大德您註釋《道德經》。』僧人說：『不敢當。』那人問：『和明皇（唐玄宗）比如何？』（法燈代替僧人說：『是弟子。』）有一位僧人進入陰間，見到了地藏菩薩（Ksitigarbha Bodhisattva）。地藏菩薩問：『你平生修的是什麼功德？』僧人說：『唸誦《法華經》（Lotus Sutra）。』地藏菩薩說：『算了算了，不用說了。《法華經》的法門微妙難以思議，說是也不是，說不是也不是。』僧人無言以對。（歸宗柔代替僧人說：『這次回去，我一定盡力流通《法華經》。』）鹽官禪師的門下有一位主事僧，忽然看見一個鬼使來追他。僧人告訴鬼使說：『我身為寺院的主事，沒有時間修行，請寬限我七天可以嗎？』鬼使說：『我替你稟告閻王，如果閻王允許就七天後再來，不然馬上就來。』說完就不見了。到了第七天，鬼使又來找那個僧人，卻怎麼也找不到了。後來有人舉這個例子問一位僧人：『如果被鬼使找到時，該如何應對？』（洞山禪師代替僧人說：『……』）

【English Translation】 Deng (a monk's name) said on behalf of the person: 'Return my key.' Another old monk said on behalf of the person: 'Jizhou lock, Qianzhou lock.' (Jizhou and Qianzhou are place names) A painting of a holy monk was being dripped on by a leaky roof. Someone asked the monk, 'Since it is a holy monk, why is there a leak?' The monk had no answer. (National Teacher Shao said on behalf of the monk: 'If there is no leakage, it is not a holy monk.') Someone asked a monk, 'What kind of lamp are you lighting?' The monk said, 'A perpetual lamp.' The person asked, 'When was it lit?' The monk said, 'It was lit last year.' The person asked, 'Where is the perpetual light?' The monk was speechless. (Changqing Leng said on behalf of the monk: 'If it weren't like this, you would know that you wouldn't be deceived.' Fayan had a different saying: 'Benefit moves the gentleman.') There was a lecturer (abbot) who, while reciting the name of Amitabha (Amitabha), was called by his young disciple, 'Venerable.' When he looked back, the young disciple didn't say anything. After this happened several times, the abbot scolded, 'You've called me three or four times, what is it?' The young disciple said, 'Venerable, how many years have you been calling him (Amitabha) before you get a response? I only called once and you get angry.' (Fadeng said on behalf of the abbot: 'Tut, scolding!') A monk and a young boy finished reciting a sutra, and the monk told the boy to put the sutra in a case. The boy said, 'Where should I put the sutra that I recited?' (Fadeng said on behalf of the boy: 'What sutra did you recite?') A monk was annotating the Dao De Jing (Tao Te Ching). Someone asked him, 'I have long heard that you, venerable, are annotating the Dao De Jing.' The monk said, 'I dare not.' The person asked, 'How does it compare to Emperor Ming (Emperor Xuanzong of Tang)?' (Fadeng said on behalf of the monk: 'I am his disciple.') A monk entered the underworld and saw Ksitigarbha Bodhisattva (Ksitigarbha Bodhisattva). Ksitigarbha asked, 'What merits have you cultivated in your life?' The monk said, 'Reciting the Lotus Sutra (Lotus Sutra).' Ksitigarbha said, 'Stop, stop, no need to say more. The Dharma of the Lotus Sutra is subtle and difficult to comprehend. To say it is, is not, and to say it is not, is not.' The monk had no answer. (Guizong Rou said on behalf of the monk: 'When I return this time, I will do my best to propagate the Lotus Sutra.') Under Zen Master Yanguan, there was a monk in charge of affairs who suddenly saw a ghost messenger coming to chase him. The monk told the ghost messenger, 'As the person in charge of the monastery, I have no time to cultivate. Can you give me seven days?' The messenger said, 'I will report to King Yama for you. If he allows it, I will come back in seven days. Otherwise, I will be here soon.' After saying that, he disappeared. On the seventh day, the ghost messenger came to look for the monk again, but could not find him. Later, someone used this example to ask a monk, 'If you were caught by the ghost messenger, how would you deal with him?' (Dongshan said on behalf of the monk: '...')

被他覓得也)。

臺州六通院僧欲渡船。有人問。既是六通。為甚麼假船。僧無對(天臺韶國師代云。不欲驚眾)。

洪州太守宋令公。一日大寧寺僧陳乞。請第二座開堂。公曰。何不請第一座。眾無語(法眼代云。不勞如此)。

江南相馮延巳。與數僧游鐘山。至一人泉。問一人泉許多人爭得足。一僧對曰。不教欠少。延已不肯。乃別曰。誰人欠少(法眼別云。誰是不足者)。

官人問僧。名甚麼。曰無揀。官人曰。忽然將一碗沙與上座。又作么生。曰謝官人供養(法眼別云。此猶是揀底)。

廣南有僧住庵。國主出獵。左右報庵主。大王來請起。主曰。非但大王來。佛來亦不起。王問。佛豈不是汝師。主曰。是。王曰。見師為甚麼不起(法眼代云。未足酬恩)。

福州洪塘橋上有僧列坐。官人問。此中還有佛么。僧無對(法眼代云。汝是甚麼人)。

昔有官人。入鎮州天王院。睹神像因問院主曰。此是甚麼功德。曰護國天王。曰祇護此國。遍護余國。曰在秦為秦。在楚為楚。曰臘月二十九日。打破鎮州城。天王向甚處去。主無對。

昔有官人。作無鬼論。中夜揮毫次。忽見一鬼出雲。汝道無。我聻(五祖演云。老僧當時若見。但以手作鵓鳩觜。向伊道。谷呱呱

【現代漢語翻譯】現代漢語譯本：

（他被找到了）。臺州六通院的僧人想要渡船。有人問：『既然是六通（擁有六種神通），為什麼還要藉助船呢？』僧人無言以對。（天臺韶國師代答說：『不想驚動大眾。』）洪州太守宋令公，一日在大寧寺，僧人請求，請第二座開堂。宋令公說：『為什麼不請第一座呢？』眾人無話可說。（法眼代答說：『不必如此。』）江南宰相馮延巳，與幾位僧人遊覽鐘山。到達一人泉，問：『一人泉這麼點水，這麼多人怎麼夠用呢？』一個僧人回答說：『不教人欠缺。』馮延巳不認可，於是又問：『誰人欠缺？』（法眼另答說：『誰是不滿足的人？』）一位官員問僧人：『法名是什麼？』僧人說：『無揀（沒有分別）。』官員說：『如果忽然拿一碗沙子給上座，又該怎麼辦呢？』僧人說：『感謝官人供養。』（法眼另答說：『這還是有揀擇。』）廣南有位僧人住在庵里。國主出外打獵，左右稟報庵主，說：『大王來了，請起身迎接。』庵主說：『不只是大王來，佛來我也不起身。』國王問：『佛難道不是你的老師嗎？』庵主說：『是。』國王說：『見到老師為什麼不起來呢？』（法眼代答說：『還不足以報答恩情。』）福州洪塘橋上有僧人一字排開坐著。一位官員問：『這裡面還有佛嗎？』僧人無言以對。（法眼代答說：『你是什麼人？』）過去有位官員，進入鎮州天王院，看到神像，於是問院主說：『這是什麼功德？』院主說：『護國天王。』官員說：『只守護這個國家，還是普遍守護其他國家？』院主說：『在秦國就說是秦國的，在楚國就說是楚國的。』官員說：『臘月二十九日，打破鎮州城，天王往哪裡去呢？』院主無言以對。過去有位官員，寫了《無鬼論》。半夜揮筆寫作時，忽然看見一個鬼出來說：『你說沒有鬼，我呢？』（五祖法演說：『老僧當時如果見到，就用手做成鴿子的嘴，對著他說：谷呱呱。』）

【English Translation】 English version:

(He was found by him). A monk from Liutong Monastery in Taizhou wanted to cross the river by boat. Someone asked, 'Since you have the six supernatural powers (liutong), why do you need a boat?' The monk had no answer. (National Teacher Shao of Tiantai answered on his behalf, 'I don't want to alarm the public.') Song Linggong, the prefect of Hongzhou, was at Daning Monastery one day when the monks requested to invite the second-ranking monk to give a Dharma talk. Prefect Song said, 'Why not invite the first-ranking monk?' The assembly was speechless. (Fayan answered on their behalf, 'No need to go to such lengths.') Feng Yanji, the chancellor of Jiangnan, was visiting Zhongshan Mountain with several monks. Reaching Yiren Spring (One-Person Spring), he asked, 'With so little water in One-Person Spring, how can so many people have enough?' A monk replied, 'It doesn't cause anyone to lack.' Feng Yanji was not satisfied and asked again, 'Who lacks?' (Fayan answered differently, 'Who is the one who is not satisfied?') An official asked a monk, 'What is your Dharma name?' The monk said, 'Wujian (No Discrimination).' The official said, 'If I suddenly gave you a bowl of sand, what would you do?' The monk said, 'Thank you, official, for your offering.' (Fayan answered differently, 'This is still discrimination.') In Guangnan, there was a monk living in a hermitage. The ruler went hunting, and his attendants reported to the hermit, 'The Great King has arrived; please rise to greet him.' The hermit said, 'Not only if the Great King comes, but even if the Buddha comes, I will not rise.' The king asked, 'Isn't the Buddha your teacher?' The hermit said, 'Yes.' The king said, 'Why don't you rise when you see your teacher?' (Fayan answered on his behalf, 'It is not enough to repay his kindness.') On the Hongtang Bridge in Fuzhou, monks were sitting in a row. An official asked, 'Is there a Buddha among these?' The monks had no answer. (Fayan answered on their behalf, 'Who are you?') In the past, an official entered Tianwang Monastery in Zhenzhou. Seeing the statue of the deity, he asked the abbot, 'What merit does this represent?' The abbot said, 'The Heavenly King Who Protects the Nation.' The official said, 'Does he only protect this nation, or does he universally protect other nations?' The abbot said, 'In Qin, he is called Qin's; in Chu, he is called Chu's.' The official said, 'On the twenty-ninth day of the twelfth month, when Zhenzhou City is destroyed, where will the Heavenly King go?' The abbot had no answer. In the past, an official wrote 'On the Non-Existence of Ghosts.' In the middle of the night, while writing, he suddenly saw a ghost appear and say, 'You say there are no ghosts; what about me?' (Zen Master Wuzu Fayan said, 'If I had seen him at that time, I would have made a pigeon's beak with my hand and said to him, "Gugu gugu."' )

)。

昔有道流。在佛殿前。背佛而坐。僧曰。道士莫背佛。道流曰。大德本教中道。佛身充滿於法界。向甚麼處坐得。僧無對(法眼代云。識得汝)。

有一行者。隨法師入佛殿。行者向佛而唾。師曰。行者少去就。何以唾佛。者曰。將無佛處來與某甲唾。師無對(溈山云。仁者卻不仁者。不仁者卻仁者。仰山代法師云。但唾行者。又云。行者若有語。即向伊道。還我無行者處來)。

死魚浮於水上。有人問僧。魚豈不是以水為命。僧曰。是。曰為甚麼卻向水中死。僧無對(杭州天龍機和尚代云。是伊為甚麼不去岸上死)。

鷂子趁鴿子。飛向佛殿欄干上顫。有人問僧。一切眾生在佛影中常安常樂。鴿子見佛。為甚麼卻顫。僧無對(法燈代云怕佛)。

昔有一僧。去覆船路。逢一賣鹽翁。僧問。覆船路向甚麼處去。翁良久。僧再問。翁曰。你患聾那。僧曰。你向我道甚麼。翁曰。向你道覆船路。僧曰。翁莫會禪么。翁曰。莫道會禪。佛法也會盡。僧曰。你試說看。翁挑起鹽籃。僧曰。難。翁曰。你喚這個作甚麼。僧曰。鹽。翁曰。有甚麼交涉。僧曰。你喚作甚麼。曰不可更向你道是鹽(徑山容拈云。看此賣私鹽漢。因何得致通身手眼。撞著遂驀露風規。背去便撩鉤搭索。放去收來。

【現代漢語翻譯】現代漢語譯本：

過去有個道士，在佛殿前背對著佛像坐著。僧人說：『道士不要背對佛。』道士說：『大德，你們佛教中說，佛身充滿整個法界，向什麼地方坐才能不背對佛呢？』僧人無言以對。（法眼禪師代答說：『認識到你自己就好了。』）有一個修行人，跟隨法師進入佛殿。修行人朝著佛像吐唾沫。法師說：『修行人，你太不應該了，為什麼要朝佛吐唾沫？』修行人說：『你拿一個沒有佛的地方來給我吐。』法師無言以對。（溈山禪師說：『仁者卻不仁，不仁者卻仁。』仰山禪師代替法師說：『只管朝修行人吐唾沫。』又說：『修行人如果有什麼話說，就對他說，還我一個沒有修行人的地方來。』）一條死魚浮在水面上。有人問僧人：『魚難道不是以水為生命嗎？』僧人說：『是。』那人說：『為什麼卻在水中死了呢？』僧人無言以對。（杭州天龍機和尚代答說：『是它為什麼不去岸上死呢？』）一隻老鷹追趕鴿子，鴿子飛到佛殿的欄桿上顫抖。有人問僧人：『一切眾生在佛的庇護下，常得安穩快樂。鴿子見到佛，為什麼還顫抖呢？』僧人無言以對。（法燈禪師代答說：『害怕佛。』）過去有個僧人，走在覆船路上，遇到一個賣鹽的老翁。僧人問：『覆船路往哪裡去？』老翁沉默良久。僧人再次詢問。老翁說：『你耳朵聾了嗎？』僧人說：『你對我說了什麼？』老翁說：『對你說覆船路。』僧人說：『老翁莫非懂得禪？』老翁說：『不要說懂得禪，佛法我也都懂。』僧人說：『你試著說說看。』老翁挑起鹽籃。僧人說：『難。』老翁說：『你叫這個做什麼？』僧人說：『鹽。』老翁說：『有什麼關係？』僧人說：『你叫它做什麼？』老翁說：『不可再對你說它是鹽。』（徑山容禪師評論說：『看看這個賣私鹽的漢子，因何能夠通身都是手段和眼力。撞著就立刻顯露風範，背過去就撩撥引誘。放開又收回。』）

【English Translation】 English version:

Once upon a time, there was a Taoist priest who sat in front of a Buddha hall with his back to the Buddha image. A monk said, 'Taoist, do not sit with your back to the Buddha.' The Taoist replied, 'Great Virtue, your Buddhist teachings say that the Buddha's body fills the entire Dharma realm. Where can I sit that I am not facing away from the Buddha?' The monk had no reply. (Fayan [Fa-yen] offered a substitute answer: 'Recognize yourself.') There was a practitioner who followed a Dharma master into a Buddha hall. The practitioner spat towards the Buddha image. The master said, 'Practitioner, you are being inappropriate. Why are you spitting at the Buddha?' The practitioner said, 'Give me a place where there is no Buddha, and I will spit there.' The master had no reply. (Weishan [Wei-shan] said, 'The benevolent one is not benevolent; the not-benevolent one is benevolent.' Yangshan [Yang-shan] offered a substitute answer for the Dharma master: 'Just spit at the practitioner.' He also said, 'If the practitioner has something to say, tell him, 'Return to me a place where there is no practitioner.') A dead fish was floating on the water. Someone asked a monk, 'Isn't a fish's life dependent on water?' The monk said, 'Yes.' The person said, 'Then why did it die in the water?' The monk had no reply. (The monk Jihuai [Chi-huai] of Tianlong [T』ien-lung] Monastery in Hangzhou [Hang-chou] offered a substitute answer: 'Why didn't it die on the shore?') A hawk was chasing a pigeon, and the pigeon flew to the railing of a Buddha hall, trembling. Someone asked a monk, 'All sentient beings are constantly peaceful and happy in the Buddha's shadow. Why is the pigeon trembling even when it sees the Buddha?' The monk had no reply. (Fadeng [Fa-teng] offered a substitute answer: 'It's afraid of the Buddha.') Once upon a time, there was a monk walking on Fuchuan Road [Fu-chuan Road], and he met an old man selling salt. The monk asked, 'Where does Fuchuan Road lead?' The old man was silent for a long time. The monk asked again. The old man said, 'Are you deaf?' The monk said, 'What did you say to me?' The old man said, 'I told you Fuchuan Road.' The monk said, 'Old man, do you understand Chan [Ch'an]?' The old man said, 'Don't just say understand Chan; I understand all of the Buddha's teachings.' The monk said, 'Try to explain it.' The old man picked up his salt basket. The monk said, 'Difficult.' The old man said, 'What do you call this?' The monk said, 'Salt.' The old man said, 'What's the connection?' The monk said, 'What do you call it?' The old man said, 'I can't tell you again that it's salt.' (Jingshan Rong [Ching-shan Jung] commented, 'Look at this man selling illicit salt. How did he acquire such all-encompassing skill and insight? When encountered, he immediately reveals his style; when turned away, he teases and entices. He releases and then retrieves.')

只要人知有。可惜者僧大似磕露柱底。瞎漢。若當時見。便恁么激揚。便翻卻鹽籃而去。不妨令這賣鹽翁疑著。此僧具什麼眼目)。

昔有婆子。供養一庵主。經二十年。常令一二八女子送飯給侍。一日令女子抱定曰。正恁么時如何。主曰。枯木倚寒巖。三冬無暖氣。女子舉似婆。婆曰。我二十年祇供養得個俗漢。遂遣出燒卻庵(密庵杰拈云。這個公案。叢林中少有拈提者。杰上座不免裂破面皮。納敗一上。也要諸方檢點。乃召大眾云。這婆子。洞房穩密。水泄不通。偏向枯木上糝花。寒巖中發焰。個僧孤身迥迥。慣入洪波。等閑坐斷潑天潮。到底身無涓滴水。仔細檢點將來。敲枷打鎖。則不無二人。若是佛法未夢見在。烏臼與么提持。畢竟意歸何處。良久曰。一把柳絲收不得。和煙搭在玉欄干　徑山容拈曰。者個婆子。二十年中將𡏖𡒁擁茄樹。時個既久。令人特往一探。將謂為當家種草。元來異地生苗。遂遣出並燒卻庵。若是山僧待他抱住云。正恁么時如何。但豎拂子云。與你證據了也。更復擬議。便與推開不唯其庵免燒。抑且眼明千古。豈墮枯木寒巖無暖氣之塹乎)。

昔有一僧參米胡。路逢一婆住庵。僧問。婆有眷屬否。曰有。僧曰。在甚麼處。曰山河大地。若草若木。皆是我眷屬。僧曰。婆莫作

【現代漢語翻譯】現代漢語譯本：只要人們知道有這麼回事。可惜那些僧人大多像磕露柱一樣，是個瞎漢。如果當時見到，就那樣激揚，便翻倒鹽籃而去，不妨讓那賣鹽的老翁疑惑。這僧人有什麼眼力？過去有個老婦人，供養一個庵主，經過二十年，常常讓一二八年紀的女子送飯服侍。一天讓女子抱住庵主說：『正在這個時候怎麼樣？』庵主說：『枯木倚靠寒冷的巖石，三冬沒有暖氣。』女子把情況告訴老婦人，老婦人說：『我二十年只供養了個俗人。』於是趕走庵主並燒燬了庵。（密庵杰評論說：這個公案，叢林中很少有人提倡。我密庵杰不免撕破臉皮，認輸一次，也要各位檢查。於是召集大眾說：這老婦人，洞房穩密，水泄不通，偏偏在枯木上撒花，寒巖中發焰。這個僧人孤身一人，習慣進入洪波，輕易坐斷潑天潮，到底身上沒有一滴水。仔細檢查起來，敲枷打鎖，則不無二人。如果是佛法還沒夢見，烏臼這樣提持，到底意歸何處？良久說：一把柳絲收不住，和煙搭在玉欄桿上。徑山容評論說：這個老婦人，二十年中將𡏖𡒁擁護茄樹，時間長了，令人特意前往一探。以為是當家種草，原來是異地生苗。於是趕走庵主並燒燬了庵。如果是山僧我遇到她抱住說：正在這個時候怎麼樣？』只豎起拂塵說：『給你證據了。』再要擬議，便推開她，不僅庵可以免於被燒，而且眼明千古，豈會墮入枯木寒巖無暖氣的陷阱呢？）過去有個僧人蔘訪米胡，路上遇到一個老婦人住在庵里。僧人問：『婆婆有眷屬嗎？』老婦人說：『有。』僧人問：『在哪裡？』老婦人說：『山河大地，若草若木，都是我的眷屬。』僧人說：『婆婆不要作……』

【English Translation】 English version: It's just that people know there is such a thing. It's a pity that most monks are like bumping into a pillar, a blind man. If they had seen it at that time, and stirred it up like that, they would have overturned the salt basket and left, which might have made the salt seller suspicious. What kind of vision does this monk have? In the past, there was an old woman who supported a hermitage master for twenty years, and she always had a girl of sixteen or seventeen to deliver food and serve him. One day, she had the girl hold the master and said, 'What about at this very moment?' The master said, 'A withered tree leans against a cold cliff, without warmth in the three winter months.' The girl told the old woman, who said, 'For twenty years I have only supported a layman.' So she sent him away and burned down the hermitage. (Mi'an Jie commented: This case is rarely discussed in the monastic community. I, Mi'an Jie, cannot avoid tearing my face and admitting defeat once, but I also want everyone to examine it. So he summoned the assembly and said: This old woman, her boudoir is secure and impenetrable, yet she sprinkles flowers on a withered tree and ignites flames in a cold cliff. This monk is alone and accustomed to entering the great waves, easily cutting off the overwhelming tide, yet he has not a drop of water on his body. If you examine it carefully, there will be two people who are shackled and imprisoned. If you haven't even dreamed of the Buddha-dharma, where does Wuqiu's upholding ultimately lead? After a long silence, he said: A handful of willow strands cannot be gathered, and they are draped over the jade balustrade with the smoke. Jingshan Rong commented: This old woman, for twenty years, has been protecting the eggplant tree with 𡏖𡒁. After a long time, she sent someone to investigate. Thinking it was the family growing grass, it turned out to be seedlings growing in a foreign land. So she sent away the master and burned down the hermitage. If I, the mountain monk, were to be held and asked, 'What about at this very moment?' I would just raise my whisk and say, 'I have given you the evidence.' If you try to discuss it further, I would push her away, not only would the hermitage be spared from burning, but my eyes would be clear for eternity, and I would not fall into the trap of a withered tree and a cold cliff without warmth.) In the past, there was a monk who visited Mihu and met an old woman living in a hermitage on the road. The monk asked, 'Does the old woman have family?' The old woman said, 'Yes.' The monk asked, 'Where are they?' The old woman said, 'The mountains, rivers, and earth, all the grasses and trees, are my family.' The monk said, 'Old woman, don't make...'

師姑來否。曰汝見我是甚麼。僧曰。俗人。婆曰。汝不可是僧。僧曰。婆莫混濫佛法好。婆曰。我不混濫佛法。僧曰。汝恁么豈不是混濫佛法。婆曰。你是男子。我是女人。豈曾混濫(徑山容拈云。笑此僧行腳。等閑遇著者婆。覿面提持。不能轉機發用。只管格背當風。別打之繞。故被婆子三敲四磕。大似立在下風。無自由分。者婆不知曾見什麼人來。于驀地相逢。卻能披露風規。以見眼目清明。若是山僧。當時見婆云。山河大地若草若木皆是我眷屬。但拈拄杖示云。為什麼者個不肯禮拜汝。他若擬對。便驀頭打。管教者婆子轉身。不得去在)。

龐行婆入鹿門寺設齋。維那請意旨。婆拈梳子插向髻后曰。迴向了也。便出去(徑山容拈云。奇特底事還他奇特人。擔荷出格之意。須藉出格人顯露。龐婆恁么做次。不妨驚群難說。不是出格奇特。但維那不能出一手眼。大似辜負山僧。若作維那。便與背上一拳。要見賞罰分明。益顯法苑有人)。

溫州陳道婆。嚐遍扣諸方名宿。後於長老山凈和尚語下發明。有偈曰。高坡平頂上。儘是採樵翁。人人盡懷刀斧意。不見山花映水紅。

昔有施主婦人。入院行眾僧隨年錢。僧曰。聖僧前著一分。婦人曰。聖僧年多少。僧無對(法眼代云。心期滿處即知　保寧勇

【現代漢語翻譯】現代漢語譯本：尼姑來了嗎？僧人說：『你見我像什麼？』尼姑說：『俗人。』僧人說：『你莫要混淆佛法。』尼姑說：『我不混淆佛法。』僧人說：『你這樣豈不是混淆佛法？』尼姑說：『你是男子，我是女人，怎麼會混淆？』（徑山容禪師評論說：『嘲笑這個僧人遊方，隨便遇到這個尼姑，當面提持，不能轉機活用，只顧著背風抵擋，另外打圈子繞彎，所以被尼姑三敲四磕，好像站在下風，沒有自由。這個尼姑不知曾見過什麼人，在驀然相逢時，卻能顯露風範，可見眼目清明。如果是老衲我，當時見到尼姑便說：山河大地，若草若木，都是我的眷屬。』便拿起拄杖示意說：『為什麼這個不肯禮拜你？』她如果想要回答，便劈頭打去，管教這個尼姑轉身不得。』）龐行婆到鹿門寺設齋。維那請問她的意旨。龐婆拿起梳子插到髮髻后說：『迴向完畢了。』便出去了。（徑山容禪師評論說：『奇特的事情還要奇特的人來做。擔當出格的意旨，須要憑藉出格的人來顯露。龐婆這樣做，不妨驚世駭俗，難以言說，不是出格奇特。只是維那不能露一手，好像辜負了老衲我。如果是我做維那，便在她背上打一拳，要見賞罰分明，更加彰顯法苑有人才。』）溫州陳道婆，曾經遍訪各方名宿，後來在長老山凈和尚的開示下有所領悟，作偈說：『高坡平頂上，儘是採樵翁。人人盡懷刀斧意，不見山花映水紅。』從前有個施主婦人，到寺院裡給眾僧佈施隨年錢。僧人說：『給聖僧留一份。』婦人問：『聖僧多少歲？』僧人無言以對。（法眼禪師代答說：『心期圓滿之處自然知曉。』保寧勇禪師）

【English Translation】 English version: Did the nun come? The monk said, 'What do you see me as?' The nun said, 'A layman.' The monk said, 'You must not confuse the Buddha-dharma.' The nun said, 'I do not confuse the Buddha-dharma.' The monk said, 'Isn't what you're doing confusing the Buddha-dharma?' The nun said, 'You are a man, and I am a woman, how could there be confusion?' (Jingshan Rong commented: 'Laughable, this monk travels around and casually encounters this nun. Facing her directly, he cannot adapt and utilize, only blocking against the wind, circling around. Therefore, he is knocked about by the nun, like standing downwind, without freedom. This nun, who knows who she has seen, can reveal such demeanor in a sudden encounter, showing clear vision. If it were this old monk, upon seeing the nun, I would say: 'The mountains, rivers, and earth, every blade of grass and tree, are all my family.' Then, raising my staff, I would ask: 'Why does this one refuse to bow to you?' If she tried to answer, I would strike her head, ensuring she could not turn away.') Laywoman Pang entered Lumen Monastery to offer a vegetarian feast. The director asked her intention. Laywoman Pang took a comb and inserted it into her hair, saying, 'The dedication is complete.' Then she left. (Jingshan Rong commented: 'Extraordinary matters require extraordinary people. To bear the intention of being unconventional, one must rely on an unconventional person to reveal it. Laywoman Pang's actions may shock the masses and are difficult to explain, but they are not unconventional and extraordinary. However, the director could not show his skill, as if failing this old monk. If I were the director, I would give her a punch on the back, to show clear reward and punishment, further demonstrating that the Dharma garden has talent.') Laywoman Chen of Wenzhou once visited famous masters everywhere. Later, under the guidance of Abbot Jing of Elder Mountain, she had an awakening and composed a verse: 'On the high slope and flat top, all are woodcutters. Everyone harbors the intention of axes and knives, but they do not see the mountain flowers reflecting the red of the water.' In the past, there was a donor woman who went to the monastery to give annual money to the monks. A monk said, 'Set aside a portion for the Holy Monk (Sheng Seng).' The woman asked, 'How old is the Holy Monk?' The monk had no reply. (Fayan answered on his behalf: 'One knows when the heart's desire is fulfilled.' Baoning Yong)

代云。只恐施主力所不及)。

青州佛覺禪師

頌仰山師子話曰。一色無過指示人。白銀世界裡頻申。超然推倒還扶起。爭似東風煦日新。

圓通善國師(嗣佛覺)

佛日自江右至燕。寓大聖安。一日與佛覺夜話。時師年方十二。座右侍立。日曰。山僧自南方來。拄杖頭不曾撥著一個會佛法者。師叉手進曰。自是和尚拄杖短。日大驚曰。可乞此子續吾臨濟一宗。師曰。雲門臨濟豈有二耶。日稱賞不已。金世宗幸聖安瑞像殿。問師曰。禮則是。不禮則是。師曰。禮則互相敬重。不禮則各自稱尊。帝大悅。后住延聖。示眾舉觀音糊餅話。師曰。韶陽老人可謂。唱彌高而和彌寡。如今卻向延聖拂子頭上。入方網三昧。東方入定西方起。乃至男身入定女身起。還會么。野色更無山隔斷。月光直與水相通。昔有二僧同行。性急者在前。呼在後者曰。光陰迅速。疾走上來。后僧曰。大道廣闊忙作甚麼。師頌曰。光陰迅速。疾走上來。路頭踏著。優缽花開。大道廣闊。忙作甚麼。放開肚皮。一時包裹。師見玄悟玉香山彝言涉嘲謔。責曰。總似汝輩。佛法豈到今日。

燕京慶壽玄悟玉禪師(嗣圓通)

金顯宗令中使持紙一張。書心佛二字。問師曰。者是甚麼字。時圓通在坐。應聲答曰。不是心。

不是佛。稱旨。次日令旨賜長短句曰。但能了凈萬法因緣。何足問日用無為。十二時中更勿疑。常須自在識取。從來無掛礙佛佛心心。心若依佛也是塵。師答謝曰。無為無作。認著無為還是縛。照用同時。電卷星流。已大遲。非心非佛。喚作非心猶是物。人境俱空。萬象森羅一鏡中。

黃山趙文孺居士(嗣圓通)

嘗作頌曰。妄想元來本自真。除時又起一重塵。言思動靜承誰力。仔細看來無別人。

高郵定禪師(嗣玄悟)

參玄悟。室中舉。僧問玄沙。如何是清凈法身。沙曰。膿滴滴地。師忽有省。僧問。透網金鱗以為何食。師曰。乾屎橛。

鄭州普照寶禪師

磁州武氏子。于滏陽造仰山寺。忽有題詩柱上者曰。人道斑鳩拙。我道斑鳩巧。一根兩根柴。便是家緣了。師大悟。即入西山結茅以居。遍歷諸山。往洪峪寶巖寺。一夕大風震地。晏坐而逝。

杭州徑山云庵慶禪師

建陽人。舉楊岐三腳驢話頌曰。楊岐一頭驢。眼光如電爍。踏殺天下人。說甚三隻腳。

竹林巨川海禪師

頌風鈴曰。銅唇鐵舌太尖新。樓角懸來不記春。言外百千三昧法。因風說與箇中人。

燕京慶壽寺虛明教亨禪師

濟州任城王氏子。先有慈濟寺僧福安。山居有年。

【現代漢語翻譯】現代漢語譯本：不是佛，只是恰好符合聖旨。第二天，皇帝下旨賜予長短句，說：『只要能夠了解清凈萬法的因緣，何必追問日用無為的道理？十二時辰中更不要懷疑，常常需要自在地認識它。』從來沒有掛礙，佛佛心心。心如果執著于佛，也是塵埃。禪師答謝說：『無為無作，如果執著于無為，還是束縛。』照用同時，如閃電星流，已經太遲了。非心非佛，如果稱作非心，仍然是事物。人境俱空，萬象森羅都在一面鏡子中。

黃山趙文孺居士（嗣圓通）：曾經作頌說：『妄想原來本來就是真，去除妄想又生起一層塵埃。言語思慮、動靜行為依靠誰的力量？仔細看來沒有別人。』

高郵定禪師（嗣玄悟）：參玄悟禪師，在室內舉例說。有僧人問玄沙禪師：『如何是清凈法身？』玄沙禪師說：『膿滴滴地。』定禪師忽然有所領悟。僧人問：『透網金鱗以什麼為食？』定禪師說：『乾屎橛。』

鄭州普照寶禪師：是磁州武氏的兒子。在滏陽建造仰山寺。忽然有人在柱子上題詩說：『人們說斑鳩笨拙，我說斑鳩巧妙。一根兩根柴，便是全部家當了。』普照寶禪師因此大悟，隨即進入西山結茅居住。他遊歷各山，前往洪峪寶巖寺，在一個大風震地的夜晚，安然坐化圓寂。

杭州徑山云庵慶禪師：是建陽人。他引用楊岐禪師的『三腳驢』的話作頌說：『楊岐有一頭驢，眼光如閃電般明亮。踏殺天下人，還說什麼三隻腳。』

竹林巨川海禪師：作頌風鈴說：『銅製的嘴，鐵製的舌，非常尖銳新穎。懸掛在樓角，不記得已經多少個春天了。言語之外，有百千三昧法，藉著風聲說給懂得其中道理的人聽。』

燕京慶壽寺虛明教亨禪師：是濟州任城王氏的兒子。先前有慈濟寺的僧人福安，在山中居住多年。

【English Translation】 English version: Not Buddha, but just in accordance with the imperial decree. The next day, the emperor issued an edict bestowing a poem in varying line lengths, saying: 'As long as one can understand the causes and conditions of pure myriad dharmas, why ask about the principle of effortless action in daily life? Do not doubt at any time of the day, and always need to recognize it freely.' There has never been any attachment, Buddha-Buddha mind. If the mind clings to Buddha, it is also dust. The Chan master replied, 'Non-action and non-doing, clinging to non-action is still bondage.' Illumination and function are simultaneous, like lightning and shooting stars, it is already too late. Neither mind nor Buddha, calling it not-mind is still a thing. Both person and environment are empty, and all phenomena are reflected in a single mirror.

Layman Zhao Wenru of Huangshan (Successor of Yuantong): Once composed a verse saying: 'Delusion is originally true, removing delusion creates another layer of dust. Whose power do speech, thought, movement, and stillness rely on? Looking closely, there is no other.'

Chan Master Ding of Gaoyou (Successor of Xuanwu): Participating in Chan, Xuanwu Chan Master gave an example in the room. A monk asked Xuan Sha Chan Master: 'What is the pure Dharma body?' Xuan Sha Chan Master said: 'Pus dripping.' Chan Master Ding suddenly had an insight. The monk asked: 'What does the golden scale that has passed through the net eat?' Chan Master Ding said: 'Dried dung.'

Chan Master Puzhao Bao of Zhengzhou: Was the son of the Wu family of Cizhou. He built Yangshan Temple in Fuyang. Suddenly, someone wrote a poem on a pillar saying: 'People say the turtledove is clumsy, I say the turtledove is clever. One or two pieces of firewood are all its possessions.' Chan Master Puzhao Bao had a great enlightenment because of this, and then went to live in a thatched hut in the Western Mountains. He traveled to various mountains and went to Hongyu Baoyan Temple. One night, during a great wind that shook the earth, he passed away peacefully in meditation.

Chan Master Yun'an Qing of Jingshan Temple in Hangzhou: Was a native of Jianyang. He quoted Chan Master Yangqi's words about the 'three-legged donkey' and composed a verse saying: 'Yangqi has a donkey, its eyes shine like lightning. It tramples all the people in the world, what is there to say about three legs?'

Chan Master Juchuan Hai of Zhulin: Composed a verse about the wind chime saying: 'The copper lips and iron tongue are very sharp and new. Hanging on the corner of the building, I don't remember how many springs have passed. Beyond words, there are hundreds of thousands of Samadhi dharmas, spoken by the wind to those who understand the principle.'

Chan Master Xuming Jiaoheng of Qingshou Temple in Yanjing: Was the son of the Wang family of Rencheng in Jizhou. Previously, there was a monk named Fu'an from Ciji Temple who had lived in the mountains for many years.

于芒山村倚樹而化。夢求托宿。遂生師焉。七歲出家。十五參方。聞鄭州普照法席之勝。往謁之。朝夕參叩。未有所入。后因事往睢陽。忽于馬上。憶擊板因緣有省。疑情不散。將抵河津。同行警曰。此河津也。師下馬悲喜交集。歸以語寶。寶曰。此僵臥人。似欲轉動。示以日面佛公案。一日聞板聲。豁然親證。呈頌曰。日面月面星流電轉。若更遲疑面門著箭。咄。寶曰。吾瞞汝不得也。興定己卯秋七月十日。書頌堅坐而逝。

鎮府嘉山來禪師

僧問。鐵牛和尚塔何在。師以手指之。忽然省發。乃示頌曰。鐵牛鐵牛。更莫別求。有人問我。豎起指頭。

玉溪通玄庵圓通禪師

嘗問僧曰。折腳鐺兒為活計。穿心碗子作生涯。通玄庵內安然坐。不管山前事似麻。且道。安然底是什麼人。

五臺鐵勒院子范慧洪大師

因閱楞嚴。至一人發真。十方消殞。忽悟。遂造河朔汶禪師陳所見。汶可之。臨終偈曰。六十春光又八年。浮雲收盡露青天。臨行踢倒須彌去。后夜山頭月正圓。更衣坐脫。

建寧府獎上慧空元模禪師

古田蘇氏子。一日入定。游獎山。至玄獎禪師道場。有老人迎謁曰。吾為師守此山五百年矣言畢。化黑龍而去。既寤。乃曰。吾當返本還元。於此山也遂卓庵。

【現代漢語翻譯】現代漢語譯本于芒山村，他倚靠樹木而圓寂。曾託夢求借宿處，於是轉世為這位禪師。七歲出家，十五歲開始參訪各地。聽聞鄭州普照禪師的法席非常興盛，便前去拜訪。日夜參拜請教，但一直沒有領悟。後來因為有事前往睢陽，忽然在馬背上，回憶起擊板的因緣而有所領悟。但心中的疑惑沒有完全消除，將要抵達河津時，同伴提醒說：『這裡就是河津了。』禪師下馬，悲喜交加。回去后將此事告訴普照禪師，普照禪師說：『這就像是僵臥之人，似乎想要轉動。』於是用『日面佛』的公案來開示他。一天，聽到擊板的聲音，豁然開悟，於是呈上頌偈說：『日面月面，星流電轉。若更遲疑，面門著箭。咄！』普照禪師說：『我瞞不了你啊。』興定己卯年秋七月十日，他寫下頌偈，安然坐化而逝。

鎮府嘉山來禪師

有僧人問：『鐵牛和尚（Tie Niu Heshang）的塔在哪裡？』禪師用手指指著。僧人忽然醒悟，於是禪師寫下頌偈說：『鐵牛鐵牛，更莫別求。有人問我，豎起指頭。』

玉溪通玄庵圓通禪師

曾經問僧人說：『折腳的鐺兒用來維持生計，穿心的碗子用來過日子。通玄庵（Tongxuan An）內安然地坐著，不管山前的事情像亂麻一樣。』那麼，安然地坐著的是什麼人呢？

五臺鐵勒院子范慧洪大師

因為閱讀《楞嚴經》（《Surangama Sutra》），讀到『一人發真，十方消殞』時，忽然開悟。於是前往河朔拜見汶禪師（Wen Chanshi），陳述自己的見解，汶禪師認可了他。臨終時留下偈語說：『六十春光又八年，浮雲收盡露青天。臨行踢倒須彌去，后夜山頭月正圓。』說完便更換衣服，坐化而逝。

建寧府獎上慧空元模禪師

是古田蘇氏的兒子。有一天入定，神遊獎山（Jiang Shan），到達玄獎禪師（Xuan Jiang Chanshi）的道場。有一位老人迎接他說：『我為禪師守護這座山已經五百年了。』說完，化作一條黑龍而去。醒來后，於是說：『我應當返本還元，就在這座山了。』於是就在山上建了一座庵。

【English Translation】 English version At Mangshan Village, he leaned against a tree and passed away. He once appeared in a dream seeking lodging, and was then reborn as this Chan master. He left home at the age of seven and began visiting various places at fifteen. Hearing of the flourishing Dharma seat of Chan Master Puzhao (Puzhao Chanshi) of Zhengzhou, he went to pay his respects. He prostrated and inquired day and night, but had no entry. Later, due to some matter, he went to Suiyang, and suddenly on horseback, he recalled the circumstances of striking the board and had some understanding. However, the doubts in his heart were not completely dispelled. As he was about to arrive at Hejin, a companion reminded him, 'This is Hejin.' The Chan master dismounted, filled with mixed feelings of sorrow and joy. After returning, he told Chan Master Bao (Puzhao) about this, and Chan Master Bao said, 'This is like a person lying stiff, seemingly wanting to move.' He then used the 'Sun-Faced Buddha' (Ri Mian Fo) koan to enlighten him. One day, upon hearing the sound of the board, he suddenly attained enlightenment and presented a verse saying, 'Sun face, moon face, stars flow, lightning flashes. If you hesitate any longer, an arrow will strike your face. Hah!' Chan Master Bao said, 'I cannot hide it from you.' On the tenth day of the seventh month in the autumn of the Xingding year of Ji Mao, he wrote a verse, sat peacefully, and passed away.

Chan Master Lai of Jiashan in Zhenfu

A monk asked, 'Where is the pagoda of Iron Ox Monk (Tie Niu Heshang)?' The Chan master pointed at it with his finger. The monk suddenly awakened, and the Chan master then presented a verse saying, 'Iron Ox, Iron Ox, seek no further. If someone asks me, I raise my finger.'

Chan Master Yuantong of Tongxuan Hermitage in Yuxi

He once asked a monk, 'A broken-legged pot is used to make a living, and a bowl with a hole is used to live life. Sitting peacefully inside Tongxuan Hermitage (Tongxuan An), not caring about the affairs before the mountain that are like tangled hemp.' Then, who is the one sitting peacefully?

Great Master Fanhuihong of Tiele Monastery in Wutai

While reading the Surangama Sutra (《楞嚴經》, 《Lengyan Jing》), when he came to 'When one person realizes the truth, the ten directions are extinguished,' he suddenly awakened. He then went to Hebei to see Chan Master Wen (Wen Chanshi) and presented his views, which Chan Master Wen approved of. On his deathbed, he left a verse saying, 'Sixty springs plus eight years, floating clouds cleared, revealing the blue sky. Before leaving, I kick down Sumeru, the moon is perfectly round on the mountain top tonight.' After speaking, he changed his clothes, sat down, and passed away.

Chan Master Yuankong Yuanmo of Jiangshang in Jianning Prefecture

He was the son of the Su family of Gutian. One day, he entered samadhi and traveled in spirit to Jiang Mountain (Jiang Shan), arriving at the Taoist temple of Chan Master Xuanjiang (Xuan Jiang Chanshi). An old man greeted him, saying, 'I have been guarding this mountain for the Chan master for five hundred years.' After speaking, he transformed into a black dragon and left. Upon awakening, he then said, 'I should return to the origin and source, right here on this mountain.' He then built a hermitage on the mountain.

一日謂眾曰。吾于佛所。號慧空菩薩。今化緣既畢。即當入滅。因為眾說四諦法。復說偈曰。四十餘年寄俗塵。如今卻顯箇中尊。巖頭一夜東風起。吹得花開滿樹春。

鐵船無舵亦無篷。撐入金蓮性海中。末後一機今說破。白雲元不離長空。大地山河覓無跡。虛空撞破無端的。縱教鐵輪頂上旋。本性圓明常不失。復曰。西天第三代商那和修尊者。隱象白山。現龍奮迅三昧。說法調伏諸外道。然後化火自焚。吾今往象鼻巖前。亦當如是。乃入龍奮迅三昧。時雲霧四起。雷雨大作。繼而化火自焚。眾收靈骨塔于庵之西。

鄭州普照寺佛光道悟禪師

蘭州冠氏子。偶宿灣子店。聞馬嘶豁然大悟。說偈曰。見也羅見也羅。遍虛空只者個。歸告母曰。某於途中拾一物。母曰。何物。師曰。無始來不見的。母掌曰。何喜之有。遂辭參方。母問。何之。師曰。水流須到海。鶴出白雲頭。往參白雲海禪師。乃承印記。泰定二十四年。主普照。身著白衣。跨黃犢。吹短笛。游于洛中。嘗曰。道我凡耶。曾向聖位中來。道我聖耶。又向凡位中去。道我非凡非聖耶。卻向毗盧頂上別有行處。泰和五年入滅。

杭州靈隱普覺淳朋禪師

嘉祐五年。奉旨斷還九里松集慶路。上堂。山前一片閑田地。曠大劫來無界至

【現代漢語翻譯】現代漢語譯本：一日，他對眾人說：『我在佛那裡，號為慧空菩薩（智慧和空性的菩薩）。現在化緣的事已經完畢，就應當入滅了。』於是為眾人宣說四諦法（苦、集、滅、道），又說偈語道：『四十餘年寄身於世俗紅塵，如今才顯現出本性中的尊貴。如同巖頭一夜東風吹起，吹得滿樹都盛開著春天的花朵。』『鐵船沒有舵也沒有篷，駛入金蓮所象徵的清凈自性之海中。最後的一點玄機現在說破，白雲原本就不曾離開過長空。大地上山河都尋覓不到軌跡，虛空也被撞破，無緣無故的。縱然有鐵輪在頭頂上旋轉，本性的圓滿光明也常不會失去。』又說：『西天第三代商那和修尊者（禪宗第三祖），隱居在象白山，示現龍奮迅三昧（一種禪定），說法調伏各種外道。然後以火焚身。我現在前往象鼻巖前，也應當像他一樣。』於是進入龍奮迅三昧。當時雲霧四起，雷雨大作。接著以火焚身。眾人收拾他的靈骨，建塔于庵的西邊。鄭州普照寺佛光道悟禪師蘭州冠氏人。偶然寄宿在灣子店，聽到馬叫聲忽然大悟。說偈語道：『見到了啊，見到了啊，遍佈虛空的只是這個。』回去告訴母親說：『我在途中拾到一樣東西。』母親問：『是什麼東西？』禪師說：『是無始以來沒有見到的。』母親打了他一巴掌說：『有什麼可高興的？』於是辭別母親去參訪各地。母親問：『去哪裡？』禪師說：『水流必定要到大海，鶴飛出自白雲之頂。』前往參拜白雲海禪師，於是得到印可。泰定二十四年，主持普照寺。身穿白衣，騎著黃牛，吹著短笛，遊玩于洛陽一帶。曾經說：『說我是凡人嗎？我曾經從聖位中來。說我是聖人嗎？我又向凡位中去。說我非凡非聖嗎？卻在毗盧（毗盧遮那佛）頂上有另外的去處。』泰和五年入滅。杭州靈隱普覺淳朋禪師嘉祐五年，奉旨判還九里松集慶路。上堂說法：『山前一片空閑的田地，曠劫以來沒有邊際。』

【English Translation】 English version: One day, he said to the assembly: 'I, at the Buddha's place, am named Huikong Bodhisattva (Bodhisattva of Wisdom and Emptiness). Now that the work of transformation is complete, I shall enter Nirvana.' Then he spoke the Four Noble Truths (suffering, accumulation, cessation, path) for the assembly, and also spoke a verse: 'For over forty years, I have lodged in the mundane world. Now, I reveal the nobility within. Like the east wind rising one night at Yantou, it blows the flowers open, filling the trees with spring.' 'The iron boat has no rudder and no sail, it sails into the sea of pure self-nature symbolized by the golden lotus. The final secret I now reveal: white clouds have never left the vast sky. The mountains and rivers of the earth cannot be found, and the void is shattered for no reason. Even if an iron wheel spins on top of my head, the perfect clarity of my original nature is never lost.' He also said: 'The third patriarch of the Western Heavens, Venerable Shanhavaasa (the third Zen patriarch), dwells in seclusion on Elephant White Mountain, manifesting the Dragon's Vigorous Samadhi (a type of meditation), teaching and subduing various heretics. Then he immolated himself with fire. Now I go to Elephant Nose Cliff, and I shall do the same.' Then he entered the Dragon's Vigorous Samadhi. At that time, clouds and mist rose up, and there was thunder and heavy rain. Then he immolated himself with fire. The assembly collected his spiritual bones and built a pagoda to the west of the hermitage. Zen Master Foguang Daowu of Puzhao Temple in Zhengzhou A man from Guan County, Lanzhou. He happened to stay overnight at Wanzi Store, and upon hearing a horse neigh, he suddenly attained enlightenment. He spoke a verse: 'Seen it, seen it, filling the empty space is only this.' He returned and told his mother: 'I picked up something on the road.' His mother asked: 'What is it?' The Zen master said: 'It is what has not been seen since beginningless time.' His mother slapped him and said: 'What is there to be happy about?' Then he bid farewell to his mother to visit various places. His mother asked: 'Where are you going?' The Zen master said: 'Water must flow to the sea, the crane emerges from the top of the white clouds.' He went to pay respects to Zen Master Baiyun Hai, and thus received his seal of approval. In the twenty-fourth year of Taiding, he presided over Puzhao Temple. He wore white clothes, rode a yellow ox, and played a short flute, wandering around Luoyang. He once said: 'Do you say I am an ordinary person? I once came from the position of a sage. Do you say I am a sage? I am going to the position of an ordinary person. Do you say I am neither ordinary nor a sage? Yet on top of Vairocana's (Vairocana Buddha) head, there is another place to go.' He entered Nirvana in the fifth year of Taihe. Zen Master Pucue Chunpeng of Lingyin Temple in Hangzhou In the fifth year of Jiayou, he was ordered to return Jiuli Song Jixing Road. He ascended the hall and gave a Dharma talk: 'In front of the mountain is a piece of idle land, boundless since countless eons.'

。今朝恢復又歸來。坐斷腳頭並腳尾。東也是西也是。南北東西無不是。畢竟酬恩作么生。十里荷花九里松。直指堂前香一炷。

天臺上云峰無盡祖燈禪師

四明王氏子。參日溪詠于天寧。問生死事大。無常迅速。乞賜指示。溪曰。十二時中密密參究。忽然觸著卻來再問。師抗聲曰。無常迅速。生死事大。語未終。溪便喝。師作禮。溪曰。見何道理便禮拜。師曰。開口即錯。溪頷之。后卓錫上云峰。影不出山者五十年。洪武二年。二月八日。示微疾。眾乞偈。師書曰。生滅與去來。本是如來藏。拶倒五須彌。廓然無背向。擲筆而逝。

杭州仙林寺雪庭禪師

仁和桂氏子。出家謁休休于仙林。一見契合。后聞鐘聲大悟偈曰。圓響心非聞。大千同一照。抹過上頭關。更不存玄妙。休印可之。示眾舉百丈撥火溈山得悟因緣拈曰。家貧家富。父子方知。花落花開。春風不顧。應時應節。即是未免。傍觀者哂。呵呵。老不歇心。少不努力。

少林匾囤無空悟頓禪師

錫州陳氏子。辭父母出家。父曰。此兒尋常引舌過鼻。非當人相。令投少林。一日跪于師前請求法名。其師曰。道本無形。何名之有。師曰。三世諸佛皆有名號。其師授以心經。念至五蘊皆空。豁然大悟。乃曰。身尚是幻。何處

【現代漢語翻譯】現代漢語譯本：如今恢復，又回來了。截斷腳的前端和末端。東邊也是，西邊也是。無論南北東西，無處不是。究竟要如何報答恩情呢？十里荷花，九里松樹。直指堂前，燃起一炷香。

天臺山上云峰無盡祖燈禪師

是四明王氏的兒子。在天寧寺參訪日溪詠禪師，問：『生死是頭等大事，無常迅速到來，請您慈悲指示。』日溪說：『十二時辰中，秘密地參究，忽然觸及到了，再來問我。』禪師高聲說：『無常迅速，生死事大。』話還沒說完，日溪就大喝一聲。禪師作禮。日溪說：『見到什麼道理便禮拜？』禪師說：『開口就錯了。』日溪認可了他。後來在上云峰寺駐錫，五十年沒有離開過山。洪武二年二月八日，略微示現疾病。眾人請求他留下偈語。禪師寫道：『生滅與去來，本來就是如來藏。推倒五座須彌山，廓然廣大，沒有背向。』寫完便扔下筆去世了。

杭州仙林寺雪庭禪師

是仁和桂氏的兒子。出家后拜訪仙林寺的休休禪師。一見如故，非常契合。後來聽到鐘聲，大悟，寫偈說：『圓滿的響聲，心並非聽聞。大千世界，同一照耀。抹過上頭關隘，更不存留玄妙。』休休禪師認可了他。禪師向大眾舉百丈禪師撥火，溈山禪師因此得悟的因緣，拈提說：『家貧家富，父子才知道。花落花開，春風不會顧及。』應時應節，即使這樣也未免落入窠臼。旁邊觀看的人譏笑說：『呵呵，老了還不歇心，少了還不努力。』

少林匾囤無空悟頓禪師

是錫州陳氏的兒子。辭別父母出家。父親說：『這孩子經常伸出舌頭超過鼻子，不是當法器的人相。』於是讓他去少林寺。一天，他跪在師父面前請求賜予法名。師父說：『道本來沒有形狀，哪裡有什麼名字呢？』禪師說：『三世諸佛都有名號。』師父便傳授他《心經》，唸到『五蘊皆空』時，豁然大悟，於是說：『身體尚且是虛幻的，哪裡

【English Translation】 English version: Now restored, I have returned. Cutting off the beginning and end of the feet. East is it, west is it. North, south, east, and west, there is nowhere that it is not. After all, how to repay the kindness? Ten miles of lotus flowers, nine miles of pine trees. Directly pointing to the front of the hall, a stick of incense is lit.

Zen Master Wujin Zudeng of Yunfeng on Mount Tiantai

Was the son of the Wang family of Siming. He visited Zen Master Rixi Yong at Tianning Temple, asking: 'The matter of birth and death is of utmost importance, impermanence arrives swiftly, please compassionately instruct me.' Rixi said: 'Secretly investigate and contemplate during the twelve periods of the day, and if you suddenly touch upon it, come and ask me again.' The Zen master loudly said: 'Impermanence is swift, the matter of birth and death is of utmost importance.' Before he finished speaking, Rixi shouted. The Zen master made a bow. Rixi said: 'What principle did you see that you bow?' The Zen master said: 'To speak is to err.' Rixi acknowledged him. Later, he resided at Yunfeng Temple, not leaving the mountain for fifty years. On the eighth day of the second month of the second year of Hongwu, he slightly manifested illness. The assembly requested him to leave a verse. The Zen master wrote: 'Birth and death, coming and going, are originally the Tathagata-garbha (Tathagata's Womb). Toppling the five Mount Sumerus (five mountains symbolizing the aggregates), vast and expansive, there is no back or front.' After writing, he threw down the brush and passed away.

Zen Master Xueting of Xianlin Temple in Hangzhou

Was the son of the Gui family of Renhe. After leaving home, he visited Zen Master Xiuxiu of Xianlin Temple. They were immediately compatible and in harmony. Later, upon hearing the sound of a bell, he had a great enlightenment and wrote a verse saying: 'The complete sound, the mind is not hearing. The great thousand worlds, the same illumination. Wiping past the upper barrier, no longer retaining the mysterious.' Zen Master Xiuxiu approved of him. The Zen master cited the story of Zen Master Baizhang stirring the fire and Zen Master Weishan's enlightenment as a result, saying: 'Whether the family is poor or rich, the father and son know. Flowers fall and bloom, the spring breeze does not care.' Responding to the time and season, even so, it is inevitable to fall into clichés. The onlookers ridiculed, saying: 'Hehe, old and not resting the mind, young and not working hard.'

Zen Master Wukong Wudun of Biancun, Shaolin

Was the son of the Chen family of Xizhou. He bid farewell to his parents to leave home. His father said: 'This child often sticks his tongue out past his nose, not the appearance of a suitable vessel.' So he sent him to Shaolin Temple. One day, he knelt before his master and requested a Dharma name. The master said: 'The Dao (the Way) originally has no form, where would there be a name?' The Zen master said: 'All Buddhas of the three worlds have names.' The master then taught him the Heart Sutra, and when he recited 'the five skandhas (aggregates) are empty,' he suddenly had a great enlightenment, and then said: 'The body is still an illusion, where

求名。一日其師手編大囤于師前曰。匾囤是汝名也。師答曰。既名匾囤。內也無空。其師曰。教外別傳。方契此語。後到峨嵋結茅以居。一日至夔州江中曰。道曠無涯。逢人不盡。下岸端坐而化。

金陵永寧古淵清禪師

聞雞鳴有省。偈曰。喔喔金雞報曉時。不因他響詎能知。三千世界渾如雪。井底泥蛇舞柘枝。呈古林香禪師。林喝曰。多嘴漢。

伏牛無礙明理禪師(嗣大方)

汾州和氏子。參大方。隨眾打七。后同月庵大圓入終南。一日庵舉。高峰銀山鐵壁語。師頓悟。迷偈曰。一覺心空疑便消。拈來放去自逍遙。運水搬柴全體現。萬象森羅一性包。過大方印證。方曰。伏牛打七則不問。終南靜室意如何。師曰。伏牛打七。泥團土塊。終南靜室。放大光明。方震威一喝曰。即今光明在何處。師向前一掌。方呵呵大笑。

達觀真可紫柏大師

句曲沈氏子。性雄猛。十七剃髮遊方。聞誦張拙偈。至斷除妄想重增病。趨向真如亦是邪。大疑。一日齋次。忽悟。乃曰使我在臨濟德山座下。一掌便醒。安用如何若何游京師因神宗皇帝手書金剛經汗下漬紙。疑更當易。亟遣近侍質于師。師進偈曰。御汗一滴。萬世津樑。無窮法藏。從此放光。帝大悅。癸卯秋。忽妖書發。帝見章奏甚憐之。

【現代漢語翻譯】現代漢語譯本求名。一日，其師手編一個大囤放在他面前，說：『匾囤（Biǎn Dùn，名字，意為扁平的糧囤）就是你的名字。』禪師回答說：『既然名叫匾囤，那麼裡面也應該空無一物。』他的老師說：『教外別傳（Jiào wài bié chuán，指不立文字，直指人心的禪宗傳法方式），才符合這句話的含義。』後來他到峨嵋山結茅屋居住。一天，他來到夔州江中，說：『道曠無涯（Dào kuàng wú yá，真理廣闊無邊），逢人不盡（féng rén bù jìn，與人相遇是無止境的）。』然後在江岸邊端坐而逝。

金陵永寧古淵清禪師

聽見雞鳴聲有所領悟，作偈說：『喔喔金雞報曉時，不因他響詎能知。三千世界渾如雪，井底泥蛇舞柘枝。』（Ō ō jīn jī bào xiǎo shí, bù yīn tā xiǎng jù néng zhī. Sānqiān shìjiè hún rú xuě, jǐng dǐ ní shé wǔ zhè zhī.，金雞報曉，若非雞鳴，怎能知曉？整個世界如同白雪般純凈，井底的泥蛇也在跳舞。）呈給古林香禪師，古林香禪師呵斥道：『多嘴漢！』

伏牛無礙明理禪師（嗣大方）

是汾州和氏之子。參拜大方禪師，跟隨大眾參加禪七。後來與月庵大圓一同進入終南山。一天，月庵舉起高峰銀山鐵壁的公案，禪師頓悟。作偈說：『一覺心空疑便消，拈來放去自逍遙。運水搬柴全體現，萬象森羅一性包。』（Yī jué xīn kōng yí biàn xiāo, niān lái fàng qù zì xiāoyáo. Yùn shuǐ bān chái quántǐ xiàn, wànxiàng sēnlúo yī xìng bāo.，一旦覺悟內心空明，疑惑便會消失，拿起放下，自由自在。運水搬柴都體現著真理，世間萬象都包含在同一本性之中。）經過大方禪師印證。大方禪師說：『伏牛山打禪七暫且不問，終南山靜室的意境如何？』禪師說：『伏牛山打禪七，如同泥團土塊；終南山靜室，則放出大光明。』大方禪師威嚴地一喝，說：『如今光明在何處？』禪師上前就是一掌。大方禪師呵呵大笑。

達觀真可紫柏大師

是句曲沈氏之子，性格雄猛。十七歲剃度出家，四處遊方。聽到有人誦讀張拙的偈語，讀到『斷除妄想重增病，趨向真如亦是邪』（Duàn chú wàngxiǎng zhòng zēng bìng, qūxiàng zhēnrú yì shì xié.，斷除妄想反而增加病痛，趨向真如也是一種邪見）時，心中大起疑惑。一天齋飯時，忽然開悟，於是說：『如果我在臨濟德山座下，一掌就能被打醒，哪裡用得著這樣如何若何！』遊歷京師時，因為神宗皇帝手書金剛經，汗水浸濕了紙，他懷疑應該更換。急忙派近侍去問禪師。禪師進呈偈語說：『御汗一滴，萬世津樑。無窮法藏，從此放光。』（Yù hàn yī dī, wànshì jīnliáng. Wúqióng fǎzàng, cóngcǐ fàng guāng.，皇帝的一滴汗水，是萬世的津樑，無窮的佛法寶藏，從此放出光芒。）皇帝非常高興。癸卯年秋天，忽然發生了妖書事件，皇帝看到奏章后非常憐憫他。

【English Translation】 English version Seeking a Name. One day, his teacher wove a large granary in front of him and said, 'Bianzun (Biǎn Dùn, name, meaning flat granary) is your name.' The master replied, 'Since it is named Bianzun, there should be nothing inside.' His teacher said, 'A special transmission outside the teachings (Jiào wài bié chuán, referring to the Chan transmission method that does not rely on words but directly points to the human mind) is the only way to match this saying.' Later, he went to Mount Emei to build a thatched hut to live in. One day, he went to the Yangtze River in Kuizhou and said, 'The Dao is vast and boundless (Dào kuàng wú yá, the truth is vast and boundless), meeting people is endless (féng rén bù jìn, meeting people is endless).' Then he sat upright on the riverbank and passed away.

Chan Master Guyuan Qing of Yongning Temple in Jinling

He had an awakening upon hearing a rooster crowing and composed a verse: 'The golden rooster crows at dawn, how could one know without its sound? The three thousand worlds are like snow, the mud snake dances with a staff at the bottom of the well.' (Ō ō jīn jī bào xiǎo shí, bù yīn tā xiǎng jù néng zhī. Sānqiān shìjiè hún rú xuě, jǐng dǐ ní shé wǔ zhè zhī., The golden rooster crows at dawn, how could one know without its sound? The three thousand worlds are like snow, the mud snake dances with a staff at the bottom of the well.) He presented it to Chan Master Gulin Xiang, who scolded him, 'Chatterbox!'

Chan Master Wuming Mingli of Funiu (Successor of Dafang)

He was the son of the He family in Fenzhou. He visited Chan Master Dafang and participated in the Chan week with the assembly. Later, he entered Zhongnan Mountain with Yuean Dayuan. One day, Yuean raised the case of Gaofeng's silver mountain and iron wall, and the master had a sudden awakening. He composed a verse: 'Once the mind is empty, doubts disappear, picking up and putting down, one is free and at ease. Carrying water and chopping wood fully manifest it, all phenomena are encompassed by one nature.' (Yī jué xīn kōng yí biàn xiāo, niān lái fàng qù zì xiāoyáo. Yùn shuǐ bān chái quántǐ xiàn, wànxiàng sēnlúo yī xìng bāo., Once the mind is empty, doubts disappear, picking up and putting down, one is free and at ease. Carrying water and chopping wood fully manifest it, all phenomena are encompassed by one nature.) He was certified by Dafang. Dafang said, 'I won't ask about the Chan week in Funiu, but what is the meaning of the quiet room in Zhongnan?' The master said, 'The Chan week in Funiu is like mud and earth; the quiet room in Zhongnan emits great light.' Dafang gave a stern shout and said, 'Where is the light now?' The master stepped forward and gave him a palm. Dafang laughed heartily.

Great Master Daguan Zhenke Zibo

He was the son of the Shen family in Juqu, with a fierce nature. He was tonsured at the age of seventeen and traveled around. He heard someone reciting Zhang Zhuo's verse, and when he read 'Cutting off delusions only increases illness, turning to Suchness is also evil' (Duàn chú wàngxiǎng zhòng zēng bìng, qūxiàng zhēnrú yì shì xié., Cutting off delusions only increases illness, turning to Suchness is also evil), he had great doubts. One day during the meal, he suddenly awakened and said, 'If I were under Linji and Deshan, I would have been awakened with a palm, why would I need to ask how and what!' When he traveled to the capital, because Emperor Shenzong handwritten the Diamond Sutra, and the paper was soaked with sweat, he suspected that it should be replaced. He hurriedly sent a close attendant to ask the master. The master presented a verse saying, 'A drop of imperial sweat is a bridge for ten thousand generations. The infinite Dharma treasure shines from now on.' (Yù hàn yī dī, wànshì jīnliáng. Wúqióng fǎzàng, cóngcǐ fàng guāng., A drop of imperial sweat is a bridge for ten thousand generations. The infinite Dharma treasure shines from now on.) The emperor was very pleased. In the autumn of the year Gui Mao, a libelous book incident suddenly occurred, and the emperor felt very sorry for him after seeing the memorial.

在法不能免。因逮及拷訊。時神色自如。抵死不屈。臘月五日入獄。法司定罪欲死師。師說偈曰。一笑繇來別有因。那知大塊不容塵。從茲收拾娘生足。鐵橛花開不待春。十七日索浴罷。囑侍者曰。吾去矣。幸謝江南諸護法。言訖端坐而逝。壽六十一。塔于雙徑。師以大藏卷帙繁多。難於通行。遂主刻方冊。以便。四方流傳。並師有全集十五卷。盛行於世。

蓮池袾宏大師

古杭仁和人。姓沈。年十七補邑庠。雖業儒志在出世。每書生死事大四字于案頭。自警。三十一母喪。徑投西山性天理和尚剃髮。于昭慶無塵律師處受具。北遊五臺參遍融。后謁笑巖于柳巷。求開示。巖曰。你三千里外求我開示。我有甚麼開示。師恍然即禮辭。過東昌道中。聞譙樓鼓聲忽悟。偈曰。三十年前事可疑。三千里外遇何奇。焚香擲戟渾如夢。魔佛空爭是與非。遂南歸住云棲。開凈土門以攝三根。由是四眾翕然歸之。侍郎王公宗沐問。夜來老鼠唧唧。說盡一部華嚴經。師曰。貓兒突出時如何王無語。師自代云。走卻法師。留下講案。仍頌曰。老鼠唧唧。華嚴歷歷。奇哉王侍郎。卻被畜生惑。貓兒突出𦘕堂前。床頭說法無訊息。無訊息。大方廣佛華嚴經。世主妙嚴品第一。臨終時預於半月前別眾曰。吾欲他往矣。眾皆罔測。至七

【現代漢語翻譯】現代漢語譯本在法律面前無法免罪，因此被逮捕並遭受拷問。當時他神色自若，至死不屈。臘月五日被投入監獄。執法官判處他死刑。大師說偈語道：『一笑自有別的原因，哪裡知道廣闊的大地不容納塵埃。從此收拾好父母生給我的雙腳，鐵樹開花不必等待春天。』臘月十七日，他沐浴完畢，囑咐侍者說：『我要走了，替我感謝江南的各位護法。』說完就端坐而逝，享年六十一歲，塔葬于雙徑。大師認為大藏經卷帙繁多，難以流通，於是主持刻印方冊，以便四方流傳。並且大師有全集十五卷，在世上廣為流傳。

蓮池袾宏大師（明末高僧，凈土宗第八祖）

是古杭州仁和縣人，姓沈。十七歲考取秀才。雖然從事儒學，但志向在於出世修行。常常在書案上書寫『生死事大』四個字來警醒自己。三十一歲時母親去世，直接去西山拜性天理和尚剃度出家，在昭慶無塵律師處受具足戒。北遊五臺山參訪遍融法師，後來在柳巷拜見笑巖法師，請求開示。笑巖法師說：『你從三千里外來求我開示，我有什麼可以開示的？』大師恍然大悟，隨即告辭。經過東昌的路上，聽到譙樓的鼓聲忽然開悟，作偈語道：『三十年前的事情還值得懷疑，三千里外相遇有什麼稀奇？焚香擲戟都像一場夢，魔和佛空自爭論誰是誰非。』於是南歸居住在云棲寺，開創凈土法門來攝受各種根器的眾生，因此四眾弟子都欣然歸附他。侍郎王宗沐問：『夜裡老鼠唧唧叫，說盡了一部《華嚴經》。』大師說：『貓兒突然出現時怎麼樣？』王宗沐無話可說。大師自己代替回答說：『跑掉了法師，留下了講經的桌案。』又作頌說：『老鼠唧唧，華嚴歷歷。奇怪啊王侍郎，卻被畜生迷惑。貓兒突然出現在畫堂前，床頭說法沒有訊息。沒有訊息，大方廣佛華嚴經，世主妙嚴品第一。』臨終時，提前半個月向大家告別說：『我要到別的地方去了。』大家都不知道是什麼意思。到了七

【English Translation】 English version He could not escape the law, so he was arrested and subjected to torture. At the time, his expression was natural, and he remained unyielding until death. On the fifth day of the twelfth month, he was thrown into prison. The judicial officer sentenced him to death. The master spoke a verse, saying, 'A smile has its own special cause, who knows that the vast earth cannot tolerate dust. From now on, I will put away the feet my parents gave me; the iron tree will blossom without waiting for spring.' On the seventeenth day of the twelfth month, after bathing, he instructed his attendant, saying, 'I am leaving. Please thank all the Dharma protectors in Jiangnan for me.' After speaking, he sat in full lotus posture and passed away, at the age of sixty-one. His stupa is at Shuangjing. The master believed that the Great Treasury of Sutras (Da zang jing) was voluminous and difficult to circulate, so he presided over the printing of square volumes to facilitate circulation in all directions. Furthermore, the master has a complete collection of fifteen volumes, which is widely circulated in the world.

Great Master Lianchi Zhu Hong (Late Ming Dynasty eminent monk, the eighth patriarch of the Pure Land School)

He was a native of Renhe County, Hangzhou, with the surname Shen. At the age of seventeen, he passed the county examination. Although engaged in Confucian studies, his ambition was to transcend the world and cultivate. He often wrote the four characters 'Birth and death are great matters' (Sheng si shi da) on his desk to remind himself. At the age of thirty-one, his mother passed away, and he went directly to West Mountain to be tonsured by Monk Xing Tianli, receiving the full precepts at the place of Vinaya Master Wuchen in Zhaoqing. He traveled north to Mount Wutai to visit Dharma Master Bianrong, and later visited Master Xiaoyan in Liuxiang, requesting instruction. Master Xiaoyan said, 'You have come three thousand miles to ask me for instruction, what instruction do I have to give?' The master suddenly realized and immediately took his leave. On the way through Dongchang, he suddenly attained enlightenment upon hearing the sound of the watchtower drum, composing a verse, saying, 'The events of thirty years ago are still doubtful, what is so strange about meeting three thousand miles away? Burning incense and throwing halberds are like a dream, demons and Buddhas vainly argue over right and wrong.' Thereupon, he returned south to reside at Yunqi Temple, establishing the Pure Land Dharma gate to embrace beings of all capacities, and as a result, the fourfold assembly (si zhong dizi) gladly returned to him. Vice Minister Wang Zongmu asked, 'At night, the mice squeak, reciting the entire Avatamsaka Sutra (Hua yan jing).' The master said, 'What happens when the cat suddenly appears?' Wang Zongmu was speechless. The master answered for him, saying, 'The Dharma master ran away, leaving behind the lecture table.' He also composed a verse, saying, 'The mice squeak, the Avatamsaka is clear. Strange, Wang Zongmu, yet deluded by animals. The cat suddenly appears in front of the painted hall, there is no news of Dharma being spoken at the bedside. No news, the Great Expansive Buddha Avatamsaka Sutra, the first chapter, World Lord's Wondrous Adornments.' When he was about to pass away, he bid farewell to everyone half a month in advance, saying, 'I am going elsewhere.' Everyone did not know what he meant. On the seventh

月初四日果示微疾。面西而逝。世壽八十有一。僧﨟五十。師自卜寺左嶺下。遂全身塔焉。其所著述經疏雜錄等。二十餘種。行於世。

憨山德清大師

金陵全椒蔡氏子。母感異夢而生。年十二。禮京之報恩西林剃髮。十九受具。聽講華嚴十玄門。至海印森羅常住處有得。遂遊方與妙峰為友。初參遍融。乞指示。融默然直視以接之。尋閱肇論。至梵志出家。白首而歸。鄰人見之曰。昔人猶在耶。志曰。吾猶昔人非昔人也。忽悟。乃曰。今日始知鼻孔向下。時妙峰見之。喜曰。何所得耶。師曰。夜來兩個鐵牛鬥。入水中去也。至今絕訊息。峰笑曰。且喜有住山本錢。又參笑巖。巖問。你從何處來。曰南方巖曰。記得來時路否。曰一過便休。巖曰。子卻來處分明。師便禮拜。初住臺山。為國祈嗣。聞望藉甚。后為避名隱於東海牢山。慈聖李皇太后禮意殷重。親賜大藏紫衣。嗣遭無妄之謗。假道士奏論于神廟。朝中宰輔多深惜之。由是蒙旨。矜察坐以私創寺院。遣戍雷州。至韶陽禮祖。遂留曹溪。丙辰冬。登雙徑為達觀大師秉炬。緇素駢集。山谷為之喧動。后隱匡山。閱六秋。韶陽郡守暨本省縉紳。復堅請居曹溪。師曰。曹溪是吾昔日重興也。即杖錫南行。越明年冬十月十三日。忽告眾曰。緣與時違。化將焉托

【現代漢語翻譯】現代漢語譯本：月初四日，果真顯現出輕微的疾病，面向西方圓寂，世壽八十一歲，僧臘五十年。大師自己選擇寺院左側山嶺下作為墓地，最終全身安葬于塔中。他所撰寫的經書疏解、雜記等，有二十餘種流傳於世。

憨山德清大師

是金陵全椒蔡氏之子。他的母親夢到奇異的景象後生下了他。十二歲時，在京城的報恩西林寺剃度出家。十九歲時受具足戒，聽講《華嚴十玄門》，到『海印森羅常住處』有所領悟。於是開始遊方參學，與妙峰禪師結為朋友。最初參訪遍融禪師，請求開示。遍融禪師沉默不語，只是直視著他來接引。後來閱讀《肇論》，讀到『梵志出家，白首而歸。鄰人見之曰：昔人猶在耶？志曰：吾猶昔人，非昔人也。』忽然有所領悟，於是說：『今日始知鼻孔向下。』當時妙峰禪師見到他，高興地說：『你得到了什麼？』大師說：『夜來兩個鐵牛相鬥，掉入水中去了，至今沒有訊息。』妙峰禪師笑著說：『可喜的是你有住山弘法的本錢了。』又參訪笑巖禪師，笑巖禪師問：『你從哪裡來？』大師回答說：『南方。』笑巖禪師問：『記得來時的路嗎？』大師回答說：『一過便休。』笑巖禪師說：『你卻對來處十分明白。』大師便禮拜。最初住在臺山，為國家祈求子嗣，聲望很高。後來爲了避名隱居在東海牢山。慈聖李皇太后對他非常敬重，親自賜予大藏經和紫衣。後來遭遇無端的誹謗，有假道士在神廟向皇帝進奏彈劾。朝中的宰相大多深感惋惜。因此皇帝下旨，查明情況后以私自建立寺院的罪名，將他流放到雷州。到達韶陽時，大師禮拜六祖慧能的道場，於是留在曹溪。丙辰年冬天，登上雙徑山，為達觀大師主持火化儀式，僧俗聚集，山谷為之喧鬧。後來隱居在匡山，過了六年。韶陽郡守和本省的官員，再次堅決請求他回到曹溪。大師說：『曹溪是我過去重新興建的地方。』於是拄著錫杖向南走去。第二年冬天十月十三日，忽然告訴大眾說：『因緣與時世相違背，教化將要寄託在哪裡呢？』

【English Translation】 English version: On the fourth day of the month, he indeed showed slight illness and passed away facing west, at the age of eighty-one, with fifty years of monastic life. The master himself chose the foot of the mountain to the left of the temple as his burial place, and his entire body was eventually enshrined in a stupa. More than twenty kinds of his writings, including commentaries on scriptures and miscellaneous records, are circulating in the world.

Great Master Hanshan Deqing (Hanshan Deqing, a prominent Chan Buddhist monk)

He was a son of the Cai family of Quanjiao in Jinling (Nanjing). His mother conceived him after experiencing an unusual dream. At the age of twelve, he was tonsured at Bao'en Xilin Temple (Temple of Gratitude and Western Grove) in the capital. At nineteen, he received the full precepts and listened to lectures on the 'Ten Profound Gates of the Avatamsaka Sutra (Huayan Shi Xuan Men)'. He attained insight at the 'Sea-Seal Samadhi (Haiyin Senluo Changzhuchu)'. Thereupon, he began to travel and study, becoming friends with Master Miaofeng (Miaofeng, another Chan Buddhist monk). Initially, he visited Master Bianrong (Bianrong, a Chan Buddhist monk) and requested instruction. Bianrong remained silent, gazing directly at him to receive him. Later, he read the 'Zhao Lun (Zhao Lun, 'The Treatises of Zhao')', and when he came to the passage 'A Brahmin (Fanzhi, a member of the priestly class in ancient India) leaves home, and returns with white hair. A neighbor sees him and says, 'Is that the man of old still here?' The Brahmin replies, 'I am still the man of old, yet not the man of old.' He suddenly had an awakening, and said, 'Today I know that the nostrils point downwards.' At that time, Master Miaofeng saw him and happily said, 'What have you attained?' The master said, 'Last night, two iron oxen fought and fell into the water, and there has been no news of them since.' Master Miaofeng laughed and said, 'Fortunately, you have the capital to dwell on a mountain and propagate the Dharma.' He also visited Master Xiaoyan (Xiaoyan, a Chan Buddhist monk). Xiaoyan asked, 'Where do you come from?' The master replied, 'The South.' Xiaoyan asked, 'Do you remember the road you came by?' The master replied, 'Once past, it's over.' Xiaoyan said, 'You are very clear about where you came from.' The master then bowed. Initially, he lived on Mount Tai (Taishan, a mountain in Shandong province), praying for offspring for the country, and his reputation was very high. Later, to avoid fame, he lived in seclusion on Mount Laoshan (Laoshan, a mountain in Shandong province) in the East Sea. Empress Dowager Cisheng Li (Cisheng Li Huang Taihou) showed him great respect and personally bestowed upon him the Great Treasury Sutra (Da Zang Jing) and a purple robe. Later, he suffered unwarranted slander when a false Taoist (Jiadaoshi) presented a memorial to the emperor in the Divine Temple (Shenmiao). Many of the prime ministers in the court deeply regretted this. Therefore, the emperor issued an edict to investigate the situation, and he was exiled to Leizhou (Leizhou, a city in Guangdong province) on the charge of privately building a temple. When he arrived in Shaoyang (Shaoyang, a city in Hunan province), the master paid homage to the Sixth Patriarch Huineng's (Huineng, the Sixth Patriarch of Chan Buddhism) monastery, and then stayed at Caoxi (Caoxi, where Huineng's monastery is located). In the winter of the Bingchen year, he ascended Mount Shuangjing (Shuangjingshan, a mountain in Guangdong province) to preside over the cremation ceremony for Master Daguan (Daguan, a Chan Buddhist monk). Monks and laypeople gathered, and the valley was filled with noise. Later, he lived in seclusion on Mount Kuang (Kuangshan, a mountain in Jiangxi province) for six years. The prefect of Shaoyang and the local gentry again firmly requested him to return to Caoxi. The master said, 'Caoxi is the place I rebuilt in the past.' Thereupon, he walked south with his staff. In the winter of the following year, on the thirteenth day of the tenth month, he suddenly told the assembly, 'Affinity is contrary to the times, where shall the teaching be entrusted?'

。一期事畢。吾將歸矣。午後索浴更衣端坐而逝。世壽七十八。臘六十六。塔全身於南華寺天子崗。歷念餘歲。弟子輩。因龕縫。睹師狀貌如生。發爪俱長。即以金漆其身。迎寺供養。稱肉祖云。

光州黃檗無念深有禪師

麻城熊氏子。往五臺伏牛遍扣名宿。至廬山參大安。安曰。汝號甚麼。師曰。無念。安曰。那個是無念。師茫然。回山對友說數年行腳事。友曰。何不問你自己。師曰。如何是自己。曰拿物非手。吃飯非口。一夕聞哭笑二聲相觸有省。入龍湖同卓吾居士。到駟馬山。有講主至。士問。清凈本然。云何忽生山河大地。主講罷。士對師曰。汝試說看。師擬對。士將師膝上一推曰。者個聻。師豁然。偈曰。四十餘年不住功。窮來窮去轉無蹤。而今窮到無依倚。始悔從前錯用功。僧問。如何是道之體。師曰。滿口道不著。曰四大離散時如何。師豎起拳曰。者個不屬四大。問如何出離生死。師召僧。僧應諾。師曰。從者里出。曰和尚說的話。某不曉得。師曰。待汝曉得堪作甚麼。曰何故瞞人師曰。你夢不醒。反怪別人。

夔州白馬寺儀峰方彖禪師

達州羅氏子。參金佛山云庵。令看如何是鬼神覷不破之機。三年有省。出峽遍謁知識。結茅雙溪。一日午炊。聞甑中作聲忽大悟。頌曰。三

【現代漢語翻譯】現代漢語譯本：一樁事情已經了結。我將要回去了。午後沐浴更衣，端正坐著去世。世壽七十八歲，僧臘六十六年。全身被供奉在南華寺天子崗的塔中。經過多年，弟子們因為塔的縫隙，看到師父的容貌如同活著一般，頭髮和指甲都長長了，於是用金漆涂其身，迎回寺中供養，稱為肉身祖師。

光州黃檗無念禪師

麻城熊氏之子。前往五臺山、伏牛山，遍訪名宿。到廬山參拜大安禪師。大安禪師問：『你叫什麼名字？』禪師回答：『無念。』大安禪師問：『哪個是無念？』禪師茫然不知所措。回到山中，對朋友講述多年行腳的事情。朋友說：『為什麼不問你自己呢？』禪師問：『如何是自己？』朋友說：『拿東西的不是手，吃飯的不是口。』一天晚上，聽到哭聲和笑聲相觸，有所領悟。進入龍湖，與卓吾居士同住。到駟馬山，有講經的法師來到。居士問：『清凈本然，為何忽然產生山河大地？』法師講完后，居士對禪師說：『你試著說說看。』禪師想要回答，居士將禪師的膝蓋一推，說：『這個是什麼？』禪師豁然開悟。作偈說：『四十餘年不住功，窮來窮去轉無蹤。而今窮到無依倚，始悔從前錯用功。』有僧人問：『如何是道之體？』禪師說：『滿口也說不著。』僧人問：『四大離散時如何？』禪師豎起拳頭說：『這個不屬於四大。』問：『如何出離生死？』禪師叫了一聲僧人，僧人答應。禪師說：『從這裡出。』僧人說：『和尚說的話，我聽不明白。』禪師說：『等你明白了又能做什麼？』僧人說：『為什麼瞞人？』禪師說：『你夢不醒，反倒怪別人。』

夔州白馬寺儀峰方彖（fàn）禪師

達州羅氏之子。參拜金佛山云庵禪師，云庵禪師讓他參看『如何是鬼神也看不破的玄機』。三年後有所領悟。出峽后遍訪知識。在雙溪結茅居住。一天中午做飯，聽到甑（zèng）中發出聲音，忽然大悟。作頌說：『三

【English Translation】 English version: One phase of affairs is completed. I am about to return. In the afternoon, I bathed, changed clothes, and passed away sitting upright. My earthly life was seventy-eight years, and my monastic age was sixty-six. My whole body is enshrined in the pagoda at Tianzi Gang (天子崗, Heavenly Son Hill) in Nanhua Temple (南華寺, Southern China Temple). After many years, the disciples, through the cracks in the pagoda, saw that the master's appearance was as if he were alive, and his hair and nails had grown long. So they gilded his body with gold and welcomed him back to the temple for worship, calling him the 'Fleshly Ancestor'.

Zen Master Wunian (無念, No-Thought) of Huangbo (黃檗, Yellow檗) in Guang Prefecture (光州, Guang Prefecture)

He was the son of the Xiong family of Macheng (麻城, Macheng). He went to Mount Wutai (五臺山, Five Terrace Mountain) and Mount Funiu (伏牛山, Crouching Ox Mountain), widely consulting famous monks. He went to Mount Lu (廬山, Lu Mountain) to visit Great Master An (大安, Great Peace). An asked, 'What is your name?' The master replied, 'Wunian (無念, No-Thought).' An asked, 'Which one is No-Thought?' The master was at a loss. Returning to the mountain, he told his friend about his years of pilgrimage. The friend said, 'Why don't you ask yourself?' The master asked, 'What is oneself?' The friend said, 'That which takes things is not the hand, that which eats is not the mouth.' One night, hearing the sounds of crying and laughter touching each other, he had an awakening. He entered Longhu (龍湖, Dragon Lake) and lived with Layman Zhuowu (卓吾, Outstanding). Arriving at Sima Mountain (駟馬山, Four Horse Mountain), a lecturer arrived. The layman asked, 'Purity is inherent, how did mountains, rivers, and the great earth suddenly arise?' After the lecturer finished speaking, the layman said to the master, 'You try to say it.' As the master was about to answer, the layman pushed the master's knee and said, 'What is this?' The master suddenly awakened. He composed a verse: 'For over forty years, I have not ceased effort, searching and searching, I found no trace. Now that I have searched to the point of having nothing to rely on, I regret that I used effort wrongly before.' A monk asked, 'What is the substance of the Dao (道, the Way)?' The master said, 'A mouthful cannot express it.' The monk asked, 'What happens when the four elements (四大, earth, water, fire, and wind) disintegrate?' The master raised his fist and said, 'This does not belong to the four elements.' He was asked, 'How does one escape birth and death?' The master called out to a monk, and the monk responded. The master said, 'Escape from here.' The monk said, 'I do not understand what the abbot is saying.' The master said, 'What can you do even if you understand?' The monk said, 'Why do you deceive people?' The master said, 'You are not awake from your dream, yet you blame others.'

Zen Master Fang Tuan (方彖, Square Tuan) of Yifeng (儀峰, Ceremonial Peak) at Baima Temple (白馬寺, White Horse Temple) in Kui Prefecture (夔州, Kui Prefecture)

He was the son of the Luo family of Dazhou (達州, Dazhou). He visited Zen Master Yun'an (云庵, Cloud Hermitage) of Jinfo Mountain (金佛山, Golden Buddha Mountain), who instructed him to contemplate 'What is the mechanism that even ghosts and spirits cannot see through?' After three years, he had an awakening. After leaving the gorge, he widely visited teachers. He built a hut in Shuangxi (雙溪, Double Stream). One day at noon while cooking, he heard a sound from the steamer (甑, zèng), and suddenly had a great awakening. He composed a verse: 'Three

玄三要沒來繇。用盡機思無處求。窗前移步灶前下。白雲青峰齊點頭。齊點頭。南嶽天臺共一籌又曰。二八女子嫁新郎。績麻捻線一如常。稱家豐儉隨時過。懶插堂前者炷香。萬曆壬辰秋。歸達州中興白馬。僧問。如何是西來意。師曰。兩頭燒火一頭煙。手中常執鼗鼓。一面書矗字。一面書奔字。凡答話多舉而搖之。示寂塔于龍神山。

廣信府鵝湖養庵心禪師

上饒朱氏子。偶過戚屬。念道者談四生之義。師于言下洞明物我平等大意。往洛之太平落髮。南歸焦山度臘。聞江中推船有省。偈曰。夜靜江空闊。推船㘞㘞聲。不知何所往。擔子半邊輕。謁華山。聞山拈一段生涯。六不收話。猛提七日。身心脫然。尋歸里中住靈山。畫大圓相於壁間曰。內寫莫教塗黑。外寫勿使傷白。有人向圈裡圈外下得註腳者。許汝學道無疑。不然總是懡㦬。后住鵝湖。嘗置無門鎖置丈壁以驗諸方。偈曰。上古留傳鎖。憑君智鑰開。若無開鎖法。相見不須來。萬曆丁卯二月晦日上堂。說法設齋作別。示偈曰。八十餘年幻夢中。鐵牛耕破太虛空。臨行一句相分付。半夜金烏帶日紅。端坐而逝。

建昌府壽昌無明慧經禪師

撫州崇仁裴氏子。初產難。祖父誦金剛經得娩。故名。生穎異不群。形儀蒼古。九歲入鄉校。便問

【現代漢語翻譯】現代漢語譯本：玄妙的真理無法通過任何途徑獲得，用盡心思也無處可求。在窗前走幾步，又到灶前，看到白雲和青山都在點頭讚許。都在點頭讚許，南嶽（Hengshan Mountain，中國五嶽之一）和天臺（Mount Tiantai，佛教聖地）的見解都一樣高明。又說，二八年華的女子嫁了新郎，紡麻捻線，一切如常。按照家境的豐儉，日子隨意過，懶得在堂前插香。萬曆壬辰年秋天，回到達州中興白馬。有僧人問：『如何是西來意（What is the meaning of Bodhidharma's coming from the West?）？』師父說：『兩頭燒火，一頭冒煙。』手中常常拿著鼗鼓（Tao drum，一種撥浪鼓），一面寫著『矗』字，一面寫著『奔』字。凡是回答問題，大多舉起鼗鼓搖動。在龍神山建造示寂塔。

廣信府鵝湖養庵心禪師

上饒朱氏之子。偶然經過親戚家，聽到道士談論四生（Four kinds of birth，卵生、胎生、濕生、化生）的意義。禪師當即領悟到物我平等的大意。前往洛陽的太平寺剃度出家，南歸焦山度過臘月。聽到江中推船的聲音有所領悟，作偈說：『夜靜江空闊，推船㘞㘞聲。不知何所往，擔子半邊輕。』拜訪華山，聽到華山說『拈一段生涯，六不收話』，猛力參究七日，身心脫然。於是回到家鄉住在靈山，在墻壁上畫一個大圓相，說：『裡面寫字不要塗黑，外面寫字不要傷白。有人能在圈裡圈外下得註腳，就允許你學道無疑。不然總是懡㦬（mó hū，糊塗）。』後來住在鵝湖。曾經設定無門鎖和丈高的墻壁來考驗各方禪者，作偈說：『上古留傳鎖，憑君智鑰開。若無開鎖法，相見不須來。』萬曆丁卯年二月最後一天上堂，說法、設齋、作別。留下偈語說：『八十餘年幻夢中，鐵牛耕破太虛空。臨行一句相分付，半夜金烏帶日紅。』端坐而逝。

建昌府壽昌無明慧經禪師

撫州崇仁裴氏之子。出生時難產，祖父誦讀金剛經才得以順利生產，因此取名為慧經。生來就聰慧過人，形貌古樸。九歲進入鄉學，便問

【English Translation】 English version: The profound truth cannot be obtained through any means; all efforts to seek it are in vain. Taking a few steps in front of the window, then to the front of the stove, one sees the white clouds and green peaks nodding in agreement. Nodding in agreement, the views of Nan Yue (Hengshan Mountain, one of the Five Great Mountains of China) and Tian Tai (Mount Tiantai, a Buddhist holy site) are equally profound. It is also said, a girl of sixteen marries a new husband, spinning hemp and twisting thread, everything as usual. According to the family's prosperity or frugality, life passes by casually, too lazy to insert incense in front of the hall. In the autumn of the Ren Chen year of the Wanli era, he returned to Baimei in Zhongxing, Dazhou. A monk asked: 'What is the meaning of Bodhidharma's coming from the West?' The master said: 'Burning fire at both ends, smoke at one end.' He often held a Tao drum (a pellet drum) in his hand, writing the character '矗' (chù, upright) on one side and the character '奔' (bēn, run) on the other. Whenever answering questions, he would often raise the drum and shake it. A stupa was built for his nirvana on Dragon Spirit Mountain.

Zen Master Yang'an Xin of Ehu in Guangxin Prefecture

A son of the Zhu family of Shangrao. He happened to pass by a relative's house and heard a Daoist talking about the meaning of the Four Births (oviparous, viviparous, moisture-born, and metamorphic). The master immediately understood the great meaning of the equality of things and self. He went to Taiping Temple in Luoyang to shave his head and become a monk, and returned south to Jiao Mountain to spend the winter. Hearing the sound of pushing a boat in the river, he had an epiphany and composed a verse: 'The night is quiet, the river is vast and empty, the sound of pushing the boat is loud. I don't know where I'm going, half of the burden is light.' He visited Hua Mountain and heard Hua Mountain say 'Pick up a piece of life, six do not accept words', he intensely investigated for seven days, and his body and mind were liberated. So he returned to his hometown and lived in Lingshan, painting a large circle on the wall, saying: 'Do not paint black when writing inside, do not damage the white when writing outside. If someone can make a footnote inside and outside the circle, then you are allowed to learn the Way without doubt. Otherwise, it is always muddleheaded.' Later he lived in Ehu. He once set up a gateless lock and a ten-foot wall to test the Zen practitioners from all directions, composing a verse: 'The lock has been passed down from ancient times, rely on your wise key to open it. If there is no way to unlock it, there is no need to meet.' On the last day of the second month of the Dingmao year of the Wanli era, he ascended the hall, gave a Dharma talk, held a vegetarian feast, and bid farewell. He left a verse saying: 'More than eighty years in a dream, the iron ox plows through the vast emptiness. One sentence is entrusted before leaving, the golden crow carries the sun red in the middle of the night.' He passed away in a seated posture.

Zen Master Wuming Huijing of Shouchang in Jianchang Prefecture

A son of the Pei family of Chongren in Fuzhou. His birth was difficult, and his grandfather recited the Diamond Sutra to ensure a smooth delivery, hence the name Huijing. He was born intelligent and extraordinary, with an ancient appearance. At the age of nine, he entered the village school and asked

。浩然之氣。是個甚麼。授書師異之。及長讀金剛經。恍若舊習。即依廩山忠出家。久而辭去。禁足峨峰。因。閱傳燈。見僧問興善。如何是道。善曰。大好山。疑滯莫決。一日力推巨石。豁然大悟。述偈曰。欲參無上菩提道。急急疏通大好山。知道始知山不好。翻身跳出祖師關。趨呈廩山。山印為法器。自是剃染納具。勞形苦骨。影不出山者。二十四載。萬曆甲午。住寶方。有僧問。師住此山。曾見何人。師曰。總未行腳。僧曰。豈以一隅而小天下乎。師善其言。遂荷錫遠遊法門老宿無不推譽。頃入五臺參。瑞峰。問趙州。師乞頌。峰曰。知是般事便休。師作禮。呈頌曰。暗藏春色。明露秋光。有眼莫鑒。縱智難量。到家不上長安路。一任風花雪月揚。峰深肯師語妙葉洞宗。而師亦以紹續洞宗自任矣。未幾返錫寶方。開堂演法。晚主董巖壽昌二剎。上堂拈起一著。佛祖一齊。捉。放下一著。聖賢悉皆縛。轆轤飛上天庭。泥牛眠交地角。非特九有沾恩。亦乃四生受樂。惟有八大金剛。努眼瞪眉。橫拈倒卓。何則不許眾生亂描邈。上堂。冬至時臨事且奇。海風吹倒珊瑚枝。龍王驚起歸空界。河伯神祇盡失威。如是事宜自知。僧曰。用知作么。師曰。與老僧執杖。曰恁么不知更好。師曰。何也。曰清閑僧不做。返更作愁人

。師便打。上堂。諸佛時常說法。不須擬議猜詳。是何法。天地玄黃。宇宙洪荒。不論通宗透教。祇貴直下承當。承當個甚麼。云騰致雨。露結為霜。蛟龍不宿死水。猛將豈行路傍。透得者些關棙。何須愿住西方。不問先佛后祖。鼻孔。一樣放光。作么生放光。化被草木。賴及萬方。釋迦不肯泄破。達磨九年覆藏。峨峰不惜口業。一下為眾宣揚。且道。作么生宣揚。揮尺一下云。罔談彼短。靡恃己長。上堂。覺天空湛。心月通明。青沙布碧漢之章。緣水印銀蟾之鑑。藏山于澤。爭如。藏身處沒軌跡。藏舟于壑。曷若。沒軌跡處沒藏身。所以。無味之談塞斷人口。吞吐得者迥出聖凡。漫天網子衝開。陷阱坑兒跳過。更有出格一句。作么生道。金翅擊開娑竭浪。龍宮王子盡魂驚。上堂。云弗依山。山弗云。心無染境。境無心。雲山清凈如心境。一道虛明爍太清。然雖如是。猶是衲僧閑傢俱。珍重上堂。抽筋不動皮。換骨不見血。筋骨一齊空。遊行不倒跌。達磨大士解滅而不解生。釋迦老人解生而不解滅。要知生滅不相干。除是當年乾屎橛。上堂。不論一義二義。只要直下便是。大眾作么生。說個直下便是底道理。僧曰。露柱燈籠𨁝跳。師曰。何不道。頭髮連須。眉毛合鼻。會么。會則便請領去。不然關山萬里。上堂。大眾

盡心為常住開田。山僧盡心為大眾說禪。昨夜三更雷逼逼。打斷坭龍角半邊。上堂。即心即佛。幾個奈何。非心非佛。呢喃者多。不是心。不是佛不是物。明眼衲僧多恍惚。縱然大梅我祇即心即佛。也似蚖蛇戀窟。作么生始不拖泥帶水去。咄。復云。恰好。便下座。上堂。舉洞山過水睹影大悟話。頌曰。渠今正是我。天地難包裹。我今不是渠。佛祖莫能知。要識洞山真實處。白雲飛在綠楊枝。小參云。行不幹徑。坐弗涉床。放去無蹤。收來沒跡。大抵通方提掇異。豎拳舞劍越尋常。差別門庭無軌則。盡從。智行不相妨。僧問。萬法本閑。惟人自鬧。如何是本閑底法。師曰。墻壁瓦礫。問古人書心字于門壁上。其意云何。師曰。無事枕松石。賣卜掛招脾。萬曆丁巳冬。師自田中歸。語大眾曰。吾從茲不復砌石矣。眾愕然。除夕上堂曰。今年只有茲時在。試問諸人知也無。末後曰。此是老僧最後一著。大眾切宜珍重。明春三日示微恙。至十七日。作舉火偈。命侍者唱偈阇維。復書曰。今日分明指示。擲筆端坐而化。頂骨諸牙不壞。藏於本寺建窣堵波。壽七十一。臘四十有奇。

廣信府博山無異元來禪師(嗣壽昌)

舒城沙氏子。生而白衣重包。葷酒不入于口。十六游金陵。聽講法華。嘆曰。求之在我。豈可循

【現代漢語翻譯】現代漢語譯本：盡心盡力地為常住（寺院）開墾田地。山裡的僧人盡心盡力地為大眾講解禪法。昨夜三更時分雷聲轟鳴，劈斷了泥塑龍的半邊角。上堂說法時說：『即心即佛』，有幾個人能真正領會？『非心非佛』，含糊不清的人更多。不是心，不是佛，也不是物，明眼的禪僧也多半感到恍惚。縱然像大梅禪師那樣說『即心即佛』，也像是蚖蛇留戀自己的洞穴。怎樣才能做到不拖泥帶水呢？』喝！又說：『恰好。』便走下座位。上堂說法時，舉洞山禪師過河時看到自己的影子而大悟的公案。並作頌說：『他現在正是我，天地難以包裹。我現在不是他，佛祖也不能知。想要認識洞山的真實處，白雲飛在綠楊枝。』小參時說：『行走時不干擾路徑，坐禪時不涉及床榻。放開時無影無蹤，收回時沒有痕跡。大抵通達事理的人，其提攜方式不同尋常，豎起拳頭、舞動寶劍都超越了尋常。差別之門沒有規則，一切都順從智行而不互相妨礙。』有僧人問：『萬法本來清閑，只是人自己擾亂。什麼是本來清閑的法？』禪師說：『墻壁瓦礫。』問：『古人把心字寫在門壁上，是什麼意思？』禪師說：『無事時枕著松石，賣卜時掛起招牌。』萬曆丁巳年冬天，禪師從田里回來，告訴大眾說：『我從此不再壘石頭了。』眾人都很驚訝。除夕上堂說法時說：『今年只有此時此刻，試問各位知道嗎？』最後說：『這是老僧的最後一著。大家一定要珍重。』明年三月初三，禪師略感不適，到十七日，作舉火偈，命侍者唱偈后火化。又寫道：『今日分明指示。』擲筆端坐而逝。頂骨和牙齒沒有損壞，藏在本寺並建塔供奉。享年七十一歲，僧臘四十多年。廣信府博山無異元來禪師（是壽昌禪師的法嗣）。舒城沙氏之子，出生時用白衣重重包裹，不吃葷腥。十六歲遊歷金陵，聽講《法華經》，感嘆道：『道在於自身，怎麼可以墨守成規呢？』

【English Translation】 English version: He wholeheartedly cultivated fields for the Sangha (monastery). The mountain monk wholeheartedly explained Chan (Zen) to the assembly. Last night, at the third watch, the thunder roared, breaking off half of the clay dragon's horn. Ascending the Dharma hall, he said: 'Mind is Buddha.' How many truly understand? 'Neither mind nor Buddha,' those who murmur are many. Not mind, not Buddha, not a thing, even clear-eyed monks are often bewildered. Even if, like Great Plum (Damei) Chan Master, I say 'Mind is Buddha,' it's like a snake clinging to its den. How can one avoid being mired in the mud and water? 'Hah!' Then he said: 'Just right.' And descended from his seat. Ascending the Dharma hall, he cited the story of Chan Master Dongshan's great enlightenment upon seeing his reflection while crossing a river. He composed a verse saying: 'He now is precisely me, heaven and earth cannot encompass. I now am not him, Buddhas and ancestors cannot know. If you want to know Dongshan's true place, white clouds fly in the green willow branches.' During a small gathering, he said: 'Walking, do not interfere with the path; sitting, do not involve the bed. When released, there is no trace; when gathered, there is no mark. Generally, those who are versed in the principles handle things differently; raising a fist and wielding a sword are beyond the ordinary. The gate of distinctions has no rules; everything follows wisdom and action without hindering each other.' A monk asked: 'The myriad dharmas are inherently tranquil, only people disturb themselves. What is the inherently tranquil dharma?' The master said: 'Walls, bricks, and tiles.' Asked: 'The ancients wrote the character 'mind' on the door wall, what was their intention?' The master said: 'When there is nothing to do, pillow oneself on pine stones; when fortune-telling, hang up a signboard.' In the winter of the Ding Si year of the Wanli era, the master returned from the fields and told the assembly: 'I will no longer pile stones from now on.' The assembly was astonished. On New Year's Eve, ascending the Dharma hall, he said: 'This year only has this moment, I ask you all, do you know?' Finally, he said: 'This is the old monk's last move. Everyone must cherish it.' On the third day of the third month of the following year, the master felt slightly unwell. On the seventeenth day, he composed a cremation verse, ordering the attendant to chant the verse before cremation. He also wrote: 'Today, I clearly indicate.' He threw down his pen, sat upright, and passed away. His skull and teeth were not damaged, and they were enshrined in the temple with a stupa built. He lived to be seventy-one years old, with over forty years as a monk. Chan Master Wuyi Yuanlai of Boshan in Guangxin Prefecture (a Dharma heir of Chan Master Shouchang). He was the son of the Sha family of Shucheng, born wrapped in layers of white cloth, and did not consume meat or alcohol. At the age of sixteen, he traveled to Jinling and listened to lectures on the Lotus Sutra, exclaiming: 'The Way is within oneself, how can one adhere to conventions?'

文逐句哉。遂禮五臺靜庵通剃髮。次參壽昌。機語弗契。入閩。一日閱趙州有佛不得住因緣有省。再謁昌。昌問。蟻子解尋腥處走。蒼蠅偏向臭邊飛。是君邊事。臣邊事。師曰。臣邊事。昌呵曰。大有人笑汝在。后聞護法神倒地。不覺豁然。呈偈曰。玉山誘一言。心灰語路絕。幾多玄解會。如沸湯澆雪。沒巴鼻金針。好因緣時節。梅蕊綻枯枝。桃花開九月。觸目如。休辨別。急水灘頭拋探篙。溺殺無限英雄客。別居宗乘堂。一日登廁。睹登樹人大悟。趣見昌。昌問。子近日如何。師曰。有個活路。只是不許人知。昌曰。因甚不許人知。師曰。不知不知。昌問。婆子具什麼手眼。便燒庵趁僧去。師曰。黃金增色爾。又舉。僧問玄則。龍吟霧起。虎嘯風生公案。命作頌。師頌曰。殺活爭雄各有奇。摸糊肉眼曷能知。吐光不遂時流意。依舊春風逐馬蹄。昌笑曰。子今日方信吾不汝欺也。師問。向後還有事也無。昌曰。老僧只知二時粥飯。亦不知有向後事。師曰。豈無方便。昌曰。子后得坐披衣。幸無籌策足矣。萬曆三十年。住博山。時年二十八歲。次主閩之董巖大仰鼓山。上堂。諸佛出世為一大事因緣。幾幅素縑描不出。博山出世亦為大事。因緣一條白練驀頭穿。破顏老漢曾相委。多少人天受熱瞞。博山今日信手拈來。分明

【現代漢語翻譯】現代漢語譯本一句一句地閱讀經文。於是到五臺山靜庵（寺廟名）剃度出家。之後參訪壽昌（禪師名），但彼此的禪機不相投合。於是前往福建。一天，閱讀趙州（禪師名）的『有佛不得住』的因緣故事時有所領悟。再次拜訪壽昌（禪師）。壽昌（禪師）問：『螞蟻懂得尋找腥味的地方走，蒼蠅偏愛往臭的地方飛，這是你這邊的事，還是我這邊的事？』師（指博山）回答：『是我這邊的事。』壽昌（禪師）呵斥道：『很多人會笑話你。』後來聽到護法神倒地的聲音，不覺豁然開悟。於是呈上偈語說：『玉山（比喻高僧）用一句話來誘導，心如死灰，言語的道路斷絕。多少玄妙的理解和體會，都像沸騰的開水澆在雪上一樣，瞬間消融。沒有把柄的金針（比喻禪法），是好的因緣時節。梅花在枯枝上綻放，桃花在九月開放。觸目所及都是，不要分辨。在湍急的河灘上拋棄探篙，淹死了無數英雄豪傑。』離開后住在宗乘堂。一天上廁所時，看到登樹人而大悟。趕緊去見壽昌（禪師）。壽昌（禪師）問：『你近日如何？』師（指博山）回答：『有個活路，只是不許人知道。』壽昌（禪師）問：『為什麼不許人知道？』師（指博山）回答：『不知，不知。』壽昌（禪師）問：『老太婆有什麼樣的手眼，竟然燒掉庵廟趕走僧人？』師（指博山）回答：『（因為）黃金能增加（她的）光彩。』又舉了僧人問玄則（禪師）『龍吟霧起，虎嘯風生』的公案，命他作頌。師（指博山）頌曰：『殺活爭雄各有奇，摸糊肉眼曷能知。吐光不遂時流意，依舊春風逐馬蹄。』壽昌（禪師）笑著說：『你今天才相信我沒有欺騙你啊。』師（指博山）問：『以後還有什麼事嗎？』壽昌（禪師）說：『老僧只知道早晚兩頓粥飯，也不知道有什麼以後的事。』師（指博山）問：『難道沒有方便法門嗎？』壽昌（禪師）說：『你以後能夠坐著披上袈裟，希望沒有籌劃算計就足夠了。』萬曆三十年，住持博山（寺廟名），時年二十八歲。之後又主持福建的董巖（寺廟名）、大仰（寺廟名）、鼓山（寺廟名）。上堂說法時說：『諸佛出世是爲了一個重大因緣，幾幅素絹也描繪不出來。博山（指自己）出世也是爲了一個重大因緣，一條白練當頭穿過。破顏老漢曾經互相委託，多少人天受到矇蔽。博山（指自己）今天信手拈來，分明（地展現出來）。』

【English Translation】 English version Verse by verse, he read the scriptures. Then he went to Jing'an (temple name) on Mount Wutai and had his head shaved. Next, he visited Shouchang (Zen master's name), but their Zen insights did not match. So he went to Fujian. One day, while reading Zhao Zhou's (Zen master's name) story of 'Having Buddha but not being able to abide,' he had some understanding. He visited Shouchang (Zen master) again. Shouchang (Zen master) asked: 'Ants know to walk towards the smelly place, and flies prefer to fly towards the stinky place. Is this your side's affair or my side's affair?' The master (referring to Boshan) replied: 'It's my side's affair.' Shouchang (Zen master) scolded: 'Many people will laugh at you.' Later, hearing the sound of the Dharma protector god falling to the ground, he suddenly became enlightened. So he presented a verse saying: 'Yushan (a metaphor for a high monk) uses a word to guide, the heart is like dead ashes, the path of words is cut off. How many profound understandings and experiences are like boiling water poured on snow, melting away in an instant. The golden needle without a handle (a metaphor for Zen Dharma) is a good time for karmic conditions. Plum blossoms bloom on withered branches, and peach blossoms bloom in September. Everything you see is it, do not distinguish. Abandon the probing pole on the rapid beach, drowning countless heroes.' After leaving, he lived in Zongcheng Hall. One day, while going to the toilet, he saw a person climbing a tree and had a great enlightenment. He hurried to see Shouchang (Zen master). Shouchang (Zen master) asked: 'How have you been recently?' The master (referring to Boshan) replied: 'There is a way to live, but it is not allowed to be known.' Shouchang (Zen master) asked: 'Why is it not allowed to be known?' The master (referring to Boshan) replied: 'I don't know, I don't know.' Shouchang (Zen master) asked: 'What kind of hands and eyes does the old woman have that she burned down the temple and drove away the monks?' The master (referring to Boshan) replied: '(Because) gold can increase (her) brilliance.' He also cited the case of a monk asking Xuanze (Zen master) about 'The dragon roars and the mist rises, the tiger howls and the wind is born,' and ordered him to compose a verse. The master (referring to Boshan) chanted: 'Killing and living compete for supremacy, each has its own wonder, how can the blurred eyes of flesh know? Spitting out light does not suit the intentions of the times, still the spring breeze chases the horse's hooves.' Shouchang (Zen master) smiled and said: 'Today you finally believe that I have not deceived you.' The master (referring to Boshan) asked: 'Will there be anything else in the future?' Shouchang (Zen master) said: 'The old monk only knows about the two meals of porridge and rice in the morning and evening, and does not know what will happen in the future.' The master (referring to Boshan) asked: 'Isn't there a convenient Dharma gate?' Shouchang (Zen master) said: 'In the future, you will be able to sit and wear the kasaya, and hopefully it will be enough without planning and scheming.' In the thirtieth year of Wanli, he resided at Boshan (temple name), at the age of twenty-eight. Later, he also presided over Dongyan (temple name), Dayang (temple name), and Gushan (temple name) in Fujian. When he ascended the hall to preach, he said: 'The Buddhas appear in the world for a great karmic condition, which cannot be depicted by a few pieces of plain silk. Boshan's (referring to himself) appearance in the world is also for a great karmic condition, a white silk is pierced through the head. The old man with a broken smile once entrusted each other, how many people and gods are deceived. Boshan (referring to himself) today picks it up casually, clearly (showing it).'

舉似。使人人鼻孔撩天。個個腳跟點地。如赤珠寶鏡。照萬象以無私。若玉鎖金匙。啟千門而洞達。迥出毗盧之頂。笑拈帝釋之花。推倒大好之山。吸盡西江之水。倒跨玄沙之虎。生擒雪嶺之蛇。漏網喜三聖金鱗。挀彩慶新羅俊鷂。如此奇特。誰不丈夫。自貴荷擔。誠難委綰。諸昆仲。此事不從功行得。不從修證得。不從思議得。不從學分得。不從禪定得。有一等人。閉門作活。暗裡休心。將自己身心。煉得如枯木寒灰。蟲唼衣而不知。蛛結網而不顧。縱是百年在定。終如一個死人。于本分事中。全無交涉。所以。玄沙大師曰。直饒如澄潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。此猶是生死岸頭事。道人行處如火燒水。箭既離弦無返回勢。諸昆仲。須就明中取則。莫于暗裡偷光。向花柳街前。逴得九衢春色。于芙蓉岸上。帶來八面秋風。應用無虧。隨緣自在。諸昆仲。且道作么生是博山行履處。良久曰。祇有一雙窮相手。不曾輕揖等閑人。僧問。銀碗盛雪。明月藏鷺。意旨如何。師曰。露骨瘦山環紫霧。塞流小澗長青苔。問如何是功。師曰。三人同一春。曰如何是共功。師曰。力士舁杖鼓。曰如何是功功。師曰。胡孫上露柱。曰不得敲唱雙舉。請示正中妙挾。師曰。高低云繞樹。曰謝師答話去也。師曰。遠近

【現代漢語翻譯】現代漢語譯本：請向大家展示（真理），使每個人都精神煥發，腳踏實地。如同純凈的赤色寶珠和明鏡，無私地照亮萬象；又如精巧的玉鎖金匙，開啟千門，使一切通透明白。遠遠超越毗盧佛（Vairocana，宇宙之光）的頭頂，笑著拈起帝釋天（Indra，眾神之王）的花朵。推倒巍峨的高山，吸乾西江之水。倒騎玄沙（Xuan Sha，禪宗大師）的猛虎，生擒雪嶺的毒蛇。即使是漏網之魚，也欣喜於三聖（Three Sages）的金鱗；讚美慶州（新羅古都）的俊美獵鷹。如此奇特非凡，誰不是大丈夫？珍視自己肩負的重任，實在難以輕易推卸。各位同修，這件事不是通過功德修行可以得到的，不是通過修持證悟可以得到的，不是通過思慮分別可以得到的，不是通過學習知識可以得到的，不是通過禪定可以得到的。有些人，閉門造車，暗自修心，將自己的身心，煉得如同枯木寒灰一般。蟲子啃咬衣服也不知道，蜘蛛結網也不顧。縱然百年入定，終究如同一個死人，對於本分的事情，完全沒有關係。所以，玄沙大師說：『即使如同澄澈潭水的月影，寂靜夜晚的鐘聲，隨著敲擊而不會減少，觸碰波瀾也不會消散，這仍然是生死輪迴的事情。修行之人行走之處，如同火燒水一般，箭已離弦，無法返回。』各位同修，必須在光明中學習法則，不要在黑暗中偷取光芒。在花柳街前，展現出整個京城的春色；在芙蓉岸上，帶來四面八方的秋風。應用起來沒有缺失，隨順因緣，自在無礙。各位同修，請問什麼是博山（Bo Shan，地名，也指代禪師）的行履之處？（禪師）良久說道：『只有一雙貧窮的手，不曾輕易向等閑之人作揖。』有僧人問：『銀碗盛雪，明月藏鷺，意旨如何？』禪師說：『露骨的山巒被紫色的霧氣環繞，狹窄的山澗流淌著長滿青苔的溪水。』（僧人）問：『什麼是功？』禪師說：『三人同賞一春。』（僧人）問：『什麼是共功？』禪師說：『力士扛著杖鼓。』（僧人）問：『什麼是功功？』禪師說：『猴子上露柱。』（僧人）問：『不得敲唱雙舉，請指示正中的巧妙之處。』禪師說：『高低不平的雲彩環繞著樹木。』（僧人）說：『感謝師父的回答。』禪師說：『遠近。』

【English Translation】 English version: Let me show it to you, so that everyone's nostrils flare to the sky, and everyone's heels touch the ground. Like a pure red jewel and a bright mirror, impartially illuminating all phenomena; like a delicate jade lock and a golden key, opening thousands of doors, making everything clear and transparent. Far surpassing the crown of Vairocana (the cosmic Buddha), smilingly picking up the flower of Indra (the king of gods). Pushing down the great mountains, drinking up all the waters of the West River. Riding backwards on Xuan Sha's (a Zen master) tiger, capturing alive the snake of Snow Mountain. Even the fish that slip through the net rejoice in the golden scales of the Three Sages; praising the beautiful falcon of Silla (an ancient Korean kingdom). So extraordinary and unique, who is not a great person? Cherishing the burden they carry, it is truly difficult to shirk. Brothers, this matter cannot be obtained through meritorious deeds, not through cultivation and realization, not through thought and discrimination, not through learning and knowledge, not through meditation and concentration. There are some people who shut themselves in to work, secretly cultivate their minds, refining their bodies and minds like withered wood and cold ashes. They do not know when insects bite their clothes, nor do they care when spiders spin webs. Even if they remain in samadhi for a hundred years, they are still like a dead person, completely unrelated to their fundamental duty. Therefore, Master Xuan Sha said: 'Even if it is like the moon's reflection in a clear pool, the sound of a bell in the still night, it does not diminish when struck, and it does not scatter when touched by waves, this is still a matter on the shore of birth and death.' The place where a practitioner walks is like fire burning water, the arrow has left the string and cannot return. Brothers, you must learn the rules in the light, do not steal light in the dark. In front of the flower and willow streets, display the spring colors of the entire capital; on the hibiscus shore, bring the autumn wind from all directions. Apply it without deficiency, follow the conditions, and be free and at ease. Brothers, what is Bo Shan's (a place name, also referring to a Zen master) walking place? (The Zen master) said after a long silence: 'Only a pair of poor hands, never lightly salute ordinary people.' A monk asked: 'Silver bowl holding snow, bright moon hiding egret, what is the meaning?' The Zen master said: 'Bare mountains surrounded by purple mist, narrow streams flowing with moss-covered water.' (The monk) asked: 'What is merit?' The Zen master said: 'Three people enjoy the spring together.' (The monk) asked: 'What is shared merit?' The Zen master said: 'A strong man carries a staff drum.' (The monk) asked: 'What is merit of merit?' The Zen master said: 'A monkey climbs a dew pillar.' (The monk) asked: 'Do not knock and sing together, please show the wonderful point in the middle.' The Zen master said: 'Uneven clouds surround the trees.' (The monk) said: 'Thank you for the answer.' The Zen master said: 'Near and far.'

鳥銜花。問和尚年多少。師曰。頻添花甲子。數到劫云初。問從緣薦得相應疾。就體消停得力遲。如何是從緣薦得。師曰。古鏡不重磨。曰如何是就體消停。師曰。清光仍似舊。曰從緣就體。蒙師指。格外玄談有也無。師曰。三歲孩兒頭似雪。曰恁么則。碧桃綻蕊。綠柳萌芽也。師曰。遠觀山有色。近聽水無聲。僧禮拜。上堂。僧問。如何是博山境。師曰。棲鳳巖玄雲叆叆。浴龍池內浪滔滔。曰如何是境中人。師曰。光剃頭。凈洗缽。曰學人不會。師曰。這個阿師還未剃頭在。乃曰。切忌從他覓。迢迢與我疏。洞山老人草鞋斷矣。腳跟露矣。諸人若知痛癢。阿誰皮下無血。博山與諸人同途不同轍。諸人向正位中來。博山不在正位。諸人在博山拂子里許。諸人向偏位中來。博山不在偏位。拂子在諸人袈裟里許。所以道。對面不相識。千里卻同風。若向這裡徹去。當下知歸不留朕兆。其或未然。千百世修行。未為晚也。故我釋迦大師為勇猛眾生。成佛在一念頃。為懈怠眾生。得果滿僧祇劫。諸昆仲。當知。明中有暗。毫端現華藏之奇。妙挾葉通。寶鏡瀉山河之影。博山恁么道。猶是葛藤。諸人也須絆斷始得。且道。絆斷後作么生行履。卓拄杖。曰不因樵子徑。爭到葛洪家。上堂。摶聚四大緣生九竅。識蘊奔馳何日了。虛空

【現代漢語翻譯】現代漢語譯本鳥銜花。問和尚年多少。師說：『頻添花甲子，數到劫云初。』（花甲子指六十年，劫云指極長的時間）問：『從緣薦得相應疾，就體消停得力遲。如何是從緣薦得？』師說：『古鏡不重磨。』問：『如何是就體消停？』師說：『清光仍似舊。』問：『從緣就體，蒙師指。格外玄談有也無？』師說：『三歲孩兒頭似雪。』問：『恁么則，碧桃綻蕊，綠柳萌芽也？』（恁么則：如果這樣說來）師說：『遠觀山有色，近聽水無聲。』僧人禮拜。上堂。僧人問：『如何是博山境？』（博山：地名或寺廟名）師說：『棲鳳巖玄雲叆叆，浴龍池內浪滔滔。』（棲鳳巖、浴龍池：地名）問：『如何是境中人？』師說：『光剃頭，凈洗缽。』問：『學人不會。』師說：『這個阿師還未剃頭在。』於是說：『切忌從他覓，迢迢與我疏。洞山老人草鞋斷矣，腳跟露矣。』（洞山：指洞山良價禪師）『諸人若知痛癢，阿誰皮下無血。博山與諸人同途不同轍。諸人向正位中來，博山不在正位。諸人在博山拂子里許。諸人向偏位中來，博山不在偏位。拂子在諸人袈裟里許。』『所以道：對面不相識，千里卻同風。若向這裡徹去，當下知歸不留朕兆。其或未然，千百世修行，未為晚也。』『故我釋迦大師為勇猛眾生，成佛在一念頃；為懈怠眾生，得果滿僧祇劫。』（釋迦：指釋迦摩尼佛，僧祇劫：極長的時間單位）『諸昆仲，當知：明中有暗，毫端現華藏之奇；妙挾葉通，寶鏡瀉山河之影。博山恁么道，猶是葛藤。諸人也須絆斷始得。』『且道，絆斷後作么生行履？』卓拄杖，說：『不因樵子徑，爭到葛洪家。』（葛洪：晉代道教學者）上堂。摶聚四大緣生九竅，識蘊奔馳何日了。虛空

【English Translation】 English version A bird carries a flower in its beak. Someone asks the monk, 'How old are you?' The master says, 'Each year adds to the cycle of sixty, counting towards the beginning of the kalpa cloud.' (花甲子 refers to sixty years, 劫云 refers to an extremely long time) Someone asks, 'From conditions, one recommends a corresponding ailment; to cease it through the body, effort is slow. How is it recommended from conditions?' The master says, 'An ancient mirror is not re-polished.' Someone asks, 'What is ceasing it through the body?' The master says, 'The clear light remains as before.' Someone asks, 'From conditions to the body, receiving the master's guidance, is there or is there not an extraordinary profound discussion?' The master says, 'A three-year-old child's head is like snow.' Someone asks, 'If that's so, then the peach blossoms bloom, and the green willows sprout?' (恁么則: If that's the case) The master says, 'From afar, the mountains have color; nearby, the water is soundless.' The monk bows. Ascending the hall. A monk asks, 'What is the realm of Boshan?' (博山: place name or temple name) The master says, 'On Qifeng Rock, dark clouds gather; in the Dragon Bathing Pond, waves surge.' (棲鳳巖, 浴龍池: place names) Someone asks, 'What is the person within the realm?' The master says, 'Brightly shaved head, cleanly washed bowl.' Someone asks, 'This student does not understand.' The master says, 'This teacher has not yet shaved his head.' Then he says, 'Absolutely avoid seeking from others; it distances you from me. Old man Dongshan's straw sandals are broken, his heels are exposed.' (洞山: refers to Zen Master Dongshan Liangjie) 'If you all know pain, who under their skin has no blood? Boshan and you all are on the same path but not the same track. You all come to the proper position; Boshan is not in the proper position. You all are within Boshan's whisk. You all come to the biased position; Boshan is not in the biased position. The whisk is within your robes.' 'Therefore it is said: Facing each other, not recognizing each other; a thousand miles away, sharing the same wind. If you thoroughly understand this, you will immediately know where to return, leaving no trace. If not, a thousand lifetimes of cultivation are not too late.' 'Therefore, our Shakyamuni Master, for courageous beings, attains Buddhahood in an instant; for lazy beings, attains fruition after countless kalpas.' (釋迦: refers to Shakyamuni Buddha, 僧祇劫: extremely long unit of time) 'All of you, brothers, should know: within brightness, there is darkness; at the tip of a hair, the wonders of Huazang appear; subtle connection through leaves; a precious mirror pours out the shadows of mountains and rivers. Boshan saying it this way is still entanglement. You all must sever it to proceed.' 'Then tell me, after severing it, how do you walk?' Strikes the staff, saying, 'If not for the woodcutter's path, how would one reach Ge Hong's home?' (葛洪: Taoist scholar of the Jin Dynasty) Ascending the hall. The four great elements gather to create nine orifices, when will the running of consciousness end? Emptiness

無限水云分。石女從緣步荒草。

荒草披離四部洲。煙雲旋合鎖重樓。彈指豁開彌勒閣。香水幡幢盡徹頭。諸昆仲。當此時。洞庭無蓋凍殺法身。廬阜悲酸清淚如雨。欲償廬陵米價。踏翻東兗橋樑。從教雪潔冰清。管取兒孫滿地。到恁么田地。以何為驗。卓拄杖。曰深山乘瑞運。處處紫雲飛。上堂。如何是佛。十方世界最靈物。如何是法。古路迢迢苔蘚滑。仍將佛法問根源。雲散長空鶴唳天。纖塵不立清如洗。三個猢猻夜簸錢。諸昆仲。宗門中事。豈同容易。一言一句。一大藏教注不破。歷代祖師機深智廣。潛興密運須彌倒。卓拄杖。橫趨繪彩色于空中。擲大千于方外。且道向甚麼處捫摸。所以云。羅籠不肯住。呼喚不回頭。古聖不安排。至今無處所。玄沙大師恁么老婆心切。也只要諸人知個落處始得。諸昆仲。青黯黯處。樵子不借路。以還家。綿密密時。機婦罷金針。而夜織香銷錦帳。露邑芙蓉。發清嘯于深閨。吐微言于連枕。情濃意洽。試問。諸昆仲。還知得也無。良久曰。分明一段風流事。不與諸人較短長。僧問。如何是君。師曰。水有筋。山有骨。曰如何是臣。師曰。鹡鸰鳥鳴似哭。曰如何是君視臣。師曰。千年老樹掛枯藤。曰如何是臣視君。師曰。樓頭畫鼓正三更。曰如何是君臣道合。師曰。金闕鳳

【現代漢語翻譯】現代漢語譯本：無限的水云四散分離。石女（比喻不可能有生育能力的女子）依附因緣，步入荒草叢生之地。荒草蔓延覆蓋四部洲（佛教宇宙觀中的四大洲）。煙雲旋轉聚合，鎖閉重重樓閣。彈指間豁然洞開彌勒閣（彌勒菩薩所居之閣）。香水和幡幢完全顯露出來。各位同修，正當此時，洞庭湖沒有遮蓋，寒冷足以凍死法身（佛的化身）。廬山悲傷酸楚，清淚如雨。想要償還廬陵的米價，就要踏翻東兗的橋樑。任憑雪潔冰清，也要兒孫滿地。到了這種田地，用什麼來驗證呢？拄著枴杖說：『深山之中，乘著吉祥的運勢，處處都有紫色的雲彩飛舞。』上堂說法，什麼是佛？是十方世界最靈妙之物。什麼是法？是古老道路，遙遠漫長，佈滿苔蘚。仍然要將佛法追問根源，雲彩消散，長空之中鶴鳥鳴叫。纖塵不染，清凈如洗，三個猢猻在夜晚擲錢賭博。各位同修，宗門中的事情，豈是容易的？一言一句，用盡所有的大藏經也無法解釋清楚。歷代祖師機智深遠，暗中執行，即使須彌山也能顛倒。拄著枴杖，在空中隨意塗抹彩色，將大千世界拋擲于方外。且說要到什麼地方去摸索？所以說，羅網籠罩也留不住，呼喚也不回頭。古聖先賢不作安排，至今沒有固定的處所。玄沙大師如此婆婆媽媽，也是想要讓大家知道一個著落之處。各位同修，在青黑色隱晦之處，樵夫也不借路，以便於回家。在綿密細緻之時，織女放下金針，在夜晚織造，香氣消散，錦帳低垂。露水滋潤的芙蓉，在深深的閨房中發出清越的嘯聲，在連綿的枕蓆間吐露微妙的言語。情意濃厚，試問各位同修，還知道嗎？良久說道：『分明是一段風流韻事，不與諸位計較短長。』有僧人問：『什麼是君？』師父說：『水有筋，山有骨。』問：『什麼是臣？』師父說：『鹡鸰鳥的鳴叫聲像哭泣。』問：『什麼是君視臣？』師父說：『千年老樹掛著枯藤。』問：『什麼是臣視君？』師父說：『樓上的畫鼓敲打著，正是三更時分。』問：『什麼是君臣道合？』師父說：『金闕的鳳凰… '

【English Translation】 English version: Limitless water and clouds separate and scatter. A stone woman (a metaphor for a barren woman) relies on conditions to step into the desolate grass. The desolate grass spreads and covers the four continents (the four continents in the Buddhist cosmology). Smoke and clouds swirl and merge, locking up layers of pavilions. In a snap of the fingers, the Maitreya Pavilion (the pavilion where Maitreya Bodhisattva resides) is suddenly opened. Fragrant water and banners are completely revealed. Fellow practitioners, at this moment, Dongting Lake has no cover, and the cold is enough to freeze the Dharmakaya (the embodiment of the Buddha). Mount Lu is sad and bitter, with clear tears like rain. If you want to repay the price of rice in Luling, you must overturn the bridges of Dongyan. Let the snow be pure and the ice be clear, you must have children and grandchildren all over the land. When you reach this point, what will you use to verify it? Leaning on his staff, he said: 'In the deep mountains, riding on auspicious fortune, purple clouds are flying everywhere.' Ascending the hall to preach, what is the Buddha? It is the most spiritual thing in the ten directions of the world. What is the Dharma? It is an ancient road, long and remote, covered with moss. Still, we must ask about the root of the Dharma. The clouds dissipate, and the cranes cry in the long sky. Not a speck of dust remains, as clean as if washed. Three monkeys gamble with money at night. Fellow practitioners, the affairs of the Zen school are not easy. One word, one sentence, cannot be explained by all the Tripitaka. The ancestral masters of past generations were profound in their wisdom, secretly operating, and even Mount Sumeru could be overturned. Leaning on his staff, he arbitrarily paints colors in the air, throwing the great thousand worlds outside the square. But where should we go to grope? Therefore, it is said that the net cannot hold it, and calling does not turn its head. The ancient sages did not arrange it, and there is still no fixed place. Great Master Xuansha is so nagging, just wanting everyone to know where to settle down. Fellow practitioners, in the dark and obscure place, the woodcutter does not borrow the road, so that he can return home. In the dense and meticulous time, the weaving woman puts down her golden needle, weaving at night, the fragrance dissipates, and the brocade curtain hangs low. The lotus flower moistened by dew emits a clear whistle in the deep boudoir, and utters subtle words between the continuous pillows. The affection is strong, I ask you fellow practitioners, do you know it? After a long time, he said: 'Clearly a romantic affair, I will not argue with you about the length.' A monk asked: 'What is the ruler?' The master said: 'Water has tendons, and mountains have bones.' He asked: 'What is the minister?' The master said: 'The cry of the wagtail bird is like weeping.' He asked: 'What is the ruler viewing the minister?' The master said: 'A thousand-year-old tree hangs with dead vines.' He asked: 'What is the minister viewing the ruler?' The master said: 'The painted drum on the tower is beating, it is the third watch of the night.' He asked: 'What is the union of the ruler and the minister?' The master said: 'The phoenix of the golden palace...'

銜丹詔去。邊陲人唱凱歌歸。僧禮拜。師復問僧。君位中事作么生。曰虛突兀。師便打。問如何是道。師曰。紅綃。(曰紅綃莫是道)否。師曰。不是道。曰既不是道。因甚答紅綃。師曰。因你問道。我答你紅綃。問一切事究竟堅固。不知大佛頂還在里許否。師曰。暗裡抽橫骨。明中坐舌頭。問如何是某甲安身立命處。師曰。天無蓋地無底。曰。壽昌老人遷化。向什麼處去。師曰。清譚對面。貴在不知。僧復問。師曰。問話且置。天無蓋地無底。老僧意旨在什麼處。僧擬議。師便打。示偈曰。拶出虛空髓有味。掀翻宇宙殼無依。箇中不見壽昌老。獨有貍奴笑展眉。嘗垂四問。殿角風搖樹。行人盡解衣時如何。自代曰。瞥爾沽嘗。清涼徹膽。清風翻白羽。野老笑相親時如何。代曰。春來花塢。樵牧含情。佛殿東南。因甚缺了一角。代曰。一人傳虛。萬人傳實。僧堂中有幾人坐臥。代曰。翻身峰頂。六不同謀。崇禎三年秋示疾。首座問。和尚尊體如何。師曰。盡有些子受用。座曰。還有不病者也無。師曰。熱大作么。座曰。來去自繇。請道一句。師為書歷歷分明四字。投筆坐化。塔全身於本山。壽五十六。

紹興雲門寺雪嶠圓信禪師

鄞縣朱氏子。二十九歲出家。行腳無有入處。后訪秦望山妙禎山主。主舉他

【現代漢語翻譯】現代漢語譯本：帶著皇帝的詔書離去，邊境的人民唱著凱歌歸來。僧人行禮拜見。禪師又問僧人：『君王的位置上發生了什麼事？』僧人回答：『空虛而突兀。』禪師便打了他。問：『如何是道？』禪師說：『紅色的絲綢。』（僧人問：『紅色的絲綢莫非就是道？』）禪師說：『不是道。』（僧人問：『既然不是道，為什麼回答紅色的絲綢？』）禪師說：『因為你問什麼是道，我才回答你紅色的絲綢。』問：『一切事物究竟堅固，不知大佛頂（Dafoding，佛頂）還在裡面嗎？』禪師說：『暗地裡抽出橫骨，明面上搬弄是非。』問：『如何是弟子的安身立命之處？』禪師說：『天無蓋，地無底。』問：『壽昌老人（Shouchang Laoren，人名）圓寂了，往什麼地方去了？』禪師說：『清談對面，貴在不知。』僧人又問。禪師說：『問話暫且放下，天無蓋地無底，老僧我的意旨在哪裡？』僧人猶豫不決，禪師便打了他。示偈說：『拶出虛空髓有味，掀翻宇宙殼無依。箇中不見壽昌老，獨有貍奴笑展眉。』曾經垂問四個問題：殿角風搖樹，行人盡解衣時如何？自己回答說：『瞥爾沽嘗，清涼徹膽。』清風翻白羽，野老笑相親時如何？代答說：『春來花塢，樵牧含情。』佛殿東南，因甚缺了一角？代答說：『一人傳虛，萬人傳實。』僧堂中有幾人坐臥？代答說：『翻身峰頂，六不同謀。』崇禎三年秋天示疾，首座問：『和尚尊體如何？』禪師說：『盡有些子受用。』首座問：『還有不病的人嗎？』禪師說：『熱大作么？』首座說：『來去自繇，請道一句。』禪師寫下『歷歷分明』四個字，投筆坐化。塔全身於本山。享年五十六歲。紹興雲門寺雪嶠圓信禪師（Xueqiao Yuanxin Chanshi of Yunmen Temple in Shaoxing）鄞縣朱氏之子，二十九歲出家。行腳無有入處，后訪秦望山妙禎山主（Miaozhen Shanzhu of Qinwang Mountain）。山主舉了他。

【English Translation】 English version: He left with an imperial decree. The people on the border sang triumphant songs upon his return. A monk prostrated himself in worship. The master then asked the monk, 'What is happening in the emperor's position?' The monk replied, 'Empty and abrupt.' The master then struck him. He asked, 'What is the Dao?' The master said, 'Red silk.' (The monk asked, 'Is red silk the Dao?') The master said, 'It is not the Dao.' (The monk asked, 'Since it is not the Dao, why did you answer red silk?') The master said, 'Because you asked what the Dao is, I answered you with red silk.' He asked, 'All things are ultimately solid, I wonder if the Dafoding (Dafoding, the Great Buddha's Crown) is still within it?' The master said, 'Secretly drawing out the transverse bone, openly wagging the tongue.' He asked, 'What is the place where I can settle down and establish my life?' The master said, 'Heaven has no cover, earth has no bottom.' He asked, 'Old Man Shouchang (Shouchang Laoren, a person's name) has passed away, where has he gone?' The master said, 'Facing clear discussions, it is valuable to not know.' The monk asked again. The master said, 'Put the question aside for now, heaven has no cover, earth has no bottom, where does this old monk's intention lie?' The monk hesitated, and the master struck him. He showed a verse saying, 'Squeezing out the marrow of emptiness is flavorful, overturning the shell of the universe is without reliance. Within this, Old Man Shouchang is not seen, only the cat smiles and stretches its eyebrows.' He once posed four questions: When the wind shakes the trees at the corner of the hall, and travelers take off their clothes, what is it like? He answered himself, 'A fleeting taste, coolness penetrates the gall.' When the clear wind turns white feathers, and the old man in the countryside smiles and is friendly, what is it like? He answered on behalf of him, 'Spring comes to the flower village, woodcutters and shepherds are full of affection.' In the southeast of the Buddha hall, why is a corner missing? He answered on behalf of him, 'One person spreads falsehood, ten thousand people spread truth.' How many people are sitting and lying in the monks' hall? He answered on behalf of him, 'Turning over the peak, the six do not conspire.' In the autumn of the third year of Chongzhen, he showed illness. The head monk asked, 'How is the venerable monk's body?' The master said, 'I am still enjoying some of it.' The head monk asked, 'Is there anyone who is not sick?' The master said, 'What is the great heat doing?' The head monk said, 'Coming and going freely, please say a word.' The master wrote the four characters 'Lili Fenming (歷歷分明, clearly and distinctly)', threw down his pen, and passed away in a seated position. His whole body was placed in a pagoda on this mountain. He lived to the age of fifty-six. Zen Master Xueqiao Yuanxin (Xueqiao Yuanxin Chanshi) of Yunmen Temple in Shaoxing He was the son of the Zhu family of Yin County. He left home at the age of twenty-nine. He traveled without finding a place to enter, and later visited Mountain Master Miaozhen (Miaozhen Shanzhu) of Qinwang Mountain. The Mountain Master raised him.

心僧因緣。一僧參。心曰。那裡來。僧曰。天竺來。他心曰。我聞有三天竺。你那一竺來。速道速道。師自是疑情頓發。次日曳杖至石頭上。高提曰。那一竺來。速道速道。忽前後際斷。說偈曰。石貼背脊骨。翻身脅肋骨。子細思量來。動也動不得。復喝曰。張三殺人。李四償命。返天臺尋人印證。抬頭見古云門三字乃大悟。途中作偈曰。一上天臺云更深。腳跟踏斷草鞋繩。比丘五百無蹤影。見得他時打斷筋。因入雙髻誅茅。次參云棲。龍池。出世日。拈香供雲門匡真偃禪師。后東塔開堂又供龍池。示疾書偈曰。小兒曹。生死路上須逍遙。皎月冰霜曉。吃杯茶坐脫去了。塔全身於雲門。

五燈嚴統卷第十六卍新續藏第 81 冊 No. 1568 五燈嚴統(第10卷-第25卷)

五燈嚴統卷第十七

臨濟宗

南嶽下十一世

石霜圓禪師法嗣

隆興府黃龍慧南禪師

信州章氏子。依泐潭澄禪師分座接物。名振諸方。偶同云峰悅禪師游西山。夜話雲門法道。峰曰。澄公雖是雲門之後。法道異矣。師詰其所以異峰曰。雲門如九轉丹砂。點鐵成金。澄公藥汞銀。徒可玩入煅則流去。師怒以枕投之。明日峰謝過。又曰。雲門氣宇如王。甘死語下乎。澄公有法授人。死語也

【現代漢語翻譯】現代漢語譯本心僧因緣：一位僧人來參訪。心禪師問道：『你從哪裡來？』僧人回答：『從天竺（India）來。』心禪師說：『我聽說有三天竺，你從哪一竺來？快說！快說！』禪師自己因此疑情頓發。第二天，拄著枴杖走到石頭上，高聲提問：『從哪一竺來？快說！快說！』忽然前後際斷，於是說偈：『石貼背脊骨，翻身脅肋骨，子細思量來，動也動不得。』又喝道：『張三殺人，李四償命。』返回天臺山尋找印證，抬頭看見古云門（Yunmen，禪宗宗派名）三字，於是大悟。途中作偈說：『一上天臺云更深，腳跟踏斷草鞋繩。比丘五百無蹤影，見得他時打斷筋。』因此進入雙髻山結廬而居。後來參訪云棲（Yunqi，地名），龍池（Longchi，地名）。出世之日，拈香供奉雲門匡真偃禪師（Yunmen Kuangzhen Yan，人名）。後來在東塔開堂，又供奉龍池。示疾時寫偈說：『小兒曹，生死路上須逍遙。皎月冰霜曉，吃杯茶坐脫去了。』在雲門建塔安葬全身。

《五燈嚴統》卷第十六《卍新續藏》第81冊 No. 1568 《五燈嚴統》(第10卷-第25卷)

《五燈嚴統》卷第十七

臨濟宗（Linji School，禪宗宗派名）

南嶽下十一世

石霜圓禪師（Shishuang Yuan，人名）法嗣

隆興府黃龍慧南禪師（Huanglong Huinan，人名）

信州章氏之子。依止泐潭澄禪師（Letan Cheng，人名）分座接引來者，名聲遠播。偶然與云峰悅禪師（Yunfeng Yue，人名）同遊西山，夜間談論雲門宗的法道。云峰禪師說：『澄公雖然是雲門宗的後人，但法道已經不同了。』禪師追問哪裡不同，云峰禪師說：『雲門宗的法如同九轉丹砂，能點鐵成金。澄公的法如同藥汞銀，只能玩賞，如果煅燒就會流失。』禪師生氣地用枕頭扔他。第二天，云峰禪師道歉，又說：『雲門宗的氣宇如同王者，難道甘心死在言語之下嗎？澄公有法授予他人，這是死語啊。』

【English Translation】 English version The Karma of Monk Xin: A monk came to visit. Chan Master Xin asked, 'Where do you come from?' The monk replied, 'From Tianzhu (India).' Chan Master Xin said, 'I've heard there are three Tianzhus. Which one do you come from? Speak quickly! Speak quickly!' The Chan Master himself suddenly had doubts arise. The next day, leaning on his staff, he went to a stone and asked loudly, 'Which Tianzhu do you come from? Speak quickly! Speak quickly!' Suddenly, the before and after were cut off. So he spoke a verse: 'Stone sticks to the back, turning over the ribs, think carefully, and you can't move.' Then he shouted, 'Zhang San kills, Li Si pays with his life.' He returned to Mount Tiantai to seek verification, and when he looked up and saw the three characters 'Yunmen' (Yunmen, a Chan school), he had a great enlightenment. On the way, he composed a verse: 'Once up Tiantai, the clouds are deeper, the soles of my feet have broken the straw sandals. Five hundred Bhikkhus are nowhere to be seen, when you see him, break his tendons.' Therefore, he entered Shuangji Mountain and built a hut to live in. Later, he visited Yunqi (Yunqi, a place name) and Longchi (Longchi, a place name). On the day of his emergence into the world, he offered incense to Chan Master Yunmen Kuangzhen Yan (Yunmen Kuangzhen Yan, a person's name). Later, he opened a hall in Dongta and also made offerings to Longchi. When he was ill, he wrote a verse: 'Little ones, you must be carefree on the road of life and death. The bright moon and frost dawn, drink a cup of tea and sit and pass away.' He was buried in a pagoda at Yunmen.

Volume 16 of the Wudeng Yantong. Supplement to the Wanxu Zang, Volume 81, No. 1568, Wudeng Yantong (Volumes 10-25).

Volume 17 of the Wudeng Yantong.

Linji School (Linji School, a Chan school)

Eleventh Generation under Nanyue

Dharma Successor of Chan Master Shishuang Yuan (Shishuang Yuan, a person's name)

Chan Master Huanglong Huinan of Longxing Prefecture (Huanglong Huinan, a person's name)

A son of the Zhang family of Xinzhou. He relied on Chan Master Letan Cheng (Letan Cheng, a person's name) to share the seat and receive people, and his name spread far and wide. By chance, he traveled to Xishan with Chan Master Yunfeng Yue (Yunfeng Yue, a person's name), and they talked about the Dharma path of the Yunmen School at night. Chan Master Yunfeng said, 'Although Cheng Gong is a descendant of the Yunmen School, the Dharma path is different.' The Chan Master asked where it was different, and Chan Master Yunfeng said, 'The Dharma of the Yunmen School is like the nine-turn elixir, which can turn iron into gold. Cheng Gong's Dharma is like medicinal mercury silver, which can only be admired, and if it is calcined, it will flow away.' The Chan Master angrily threw a pillow at him. The next day, Chan Master Yunfeng apologized and said, 'The demeanor of the Yunmen School is like a king, how can it be willing to die under words? Cheng Gong has a Dharma to impart to others, this is dead words.'

。死語其能活人乎。即背去。師挽之曰。若如是則誰可汝意。峰曰。石霜圓手段出諸方。子宜見之。不可后也。師默計之曰。悅師翠巖。使我見石霜。于悅何有哉。即造石霜。中途聞慈明不事事忽叢林。遂登衡岳乃謁福嚴賢。賢命掌書記。俄賢卒。郡守以慈明補之。既至。目其貶剝諸方件件數為邪解。師為之氣索遂造其室。明曰。書記領徒遊方。借使有疑可坐而商略。師哀懇愈切。明曰。公學雲門禪。必善其旨。如雲放洞山三頓棒。是有吃棒分。無吃棒分。師曰。有吃棒分明色莊曰。從朝至暮。鵲噪鴉鳴皆應吃棒。明即端坐受師炷香作禮。明覆問。趙州道。臺山婆子我為汝勘破了也。且那裡是他勘破婆子處。師汗下不能加答。次日又詣。明詬罵不已。師曰。罵豈慈悲法施耶。明曰。你作罵會那。師于言下大悟。作頌曰傑出叢林是趙州。老婆勘破沒來由。而今四海清如鏡。行人莫與路為仇。呈慈明。明頷之。后開法同安。初受請日。泐潭遣僧來。審師提唱之語。有曰。智海無性。因覺妄而成凡。覺妄元虛。即凡心而見佛。便爾休去。將謂同安無摺合。隨汝顛倒所欲。南斗七北斗八。僧歸舉似澄。澄不懌。自是泐潭舊好絕矣。問儂家自有同風事。如何是同風事。師良久。僧曰。恁么則起動和尚去也。師曰。靈利人難得。僧

{ "translations": [ "死語能使人復活嗎？』說完就背起他離開了。同安顯（Tongan Xian）禪師挽留他說：『如果這樣，誰能滿足你的心意呢？』那人說：『石霜楚圓（Shishuang Chuyuan）禪師的手段超群，你應該去拜見他，不要耽擱。』同安顯禪師心裡盤算：『悅禪師在翠巖寺，讓我去見石霜楚圓，這對悅禪師有什麼好處呢？』於是前往石霜。途中聽說慈明楚圓（Ciming Chuyuan）禪師不拘小節，忽然來到叢林，便登上衡山，拜謁了福嚴賢（Fuyan Xian）禪師。福嚴賢禪師讓他掌管文書。不久，福嚴賢禪師去世，郡守讓慈明楚圓禪師來接替。慈明楚圓禪師到任后，批評各方禪師的見解，認為都是邪解。同安顯禪師為此感到氣餒，於是去拜訪慈明楚圓禪師。慈明楚圓禪師說：『書記你帶領徒弟四處遊方，即使有疑問，也可以坐下來商量。』同安顯禪師更加懇切地請求。慈明楚圓禪師說：『你學的是雲門禪，一定精通它的宗旨。比如雲門禪師說，放過洞山良價（Dongshan Liangjie）禪師三頓棒，是有吃棒的份，還是沒有吃棒的份？』同安顯禪師說：『有吃棒的份。』慈明楚圓禪師說：『從早到晚，喜鵲叫、烏鴉鳴，都應該吃棒。』慈明楚圓禪師立刻端坐，接受同安顯禪師點香作禮。慈明楚圓禪師又問：『趙州從諗（Zhaozhou Congshen）禪師說，臺山婆子，我已經為你勘破了。』那麼，他勘破婆子的地方在哪裡？』同安顯禪師汗流浹背，無法回答。第二天又去拜訪，慈明楚圓禪師不停地責罵。同安顯禪師說：『責罵難道是慈悲的法施嗎？』慈明楚圓禪師說：『你懂得責罵嗎？』同安顯禪師在言下大悟，作偈說：『傑出叢林是趙州，老婆勘破沒來由。而今四海清如鏡，行人莫與路為仇。』呈給慈明楚圓禪師，慈明楚圓禪師點頭認可。後來同安顯禪師開法于同安。剛接受邀請那天，泐潭澄（Letan Cheng）禪師派僧人來，審問同安顯禪師的說法。同安顯禪師說：『智海無性，因為覺悟虛妄而成為凡人；覺悟虛妄原本是空，即凡心而見佛。』說完就停止了。以為同安顯禪師沒有轉圜的餘地，隨你顛倒所欲，南斗七星，北斗八星。僧人回去稟告泐潭澄禪師，泐潭澄禪師不高興。從此，泐潭寺和同安寺的舊好關係斷絕了。同安顯禪師問僧人：『我們這裡自有同風事，什麼是同風事？』同安顯禪師沉默良久。僧人說：『這樣就要驚動和尚您了。』同安顯禪師說：『靈利的人很難得。』僧人" ], "english_translations": [ 'Can dead words revive people?』 Having said that, he carried him away. Chan Master Tongan Xian tried to stop him, saying, 『If that』s the case, then who can satisfy your mind?』 The man said, 『Chan Master Shishuang Chuyuan』s (石霜楚圓) (Stone Frost, personal name Chuyuan) methods are outstanding; you should go and see him without delay.』 Chan Master Tongan Xian pondered, 『Chan Master Yue is at Cuiyan Temple; if I go to see Shishuang Chuyuan, what good will it do for Chan Master Yue?』 So he went to Shishuang. On the way, he heard that Ciming Chuyuan (慈明楚圓) (Compassionate Brightness, personal name Chuyuan) Chan Master was unconventional and had suddenly arrived at the monastery, so he ascended Mount Heng and paid respects to Fuyan Xian (福嚴賢) (Blessing Solemnity, personal name Xian) Chan Master. Fuyan Xian Chan Master appointed him to manage documents. Soon after, Fuyan Xian Chan Master passed away, and the prefect appointed Ciming Chuyuan Chan Master to succeed him. After Ciming Chuyuan Chan Master arrived, he criticized the views of various Chan masters, considering them all to be heretical interpretations. Chan Master Tongan Xian felt discouraged by this, so he went to visit Ciming Chuyuan Chan Master. Ciming Chuyuan Chan Master said, 『Secretary, you lead disciples to travel around; even if there are doubts, you can sit down and discuss them.』 Chan Master Tongan Xian pleaded more earnestly. Ciming Chuyuan Chan Master said, 『You study Yunmen Chan, you must be proficient in its principles. For example, Yunmen Chan Master said, letting Dongshan Liangjie (洞山良價) (Cave Mountain, personal name Liangjie) Chan Master off with three blows of the stick, is there a share for taking the blows, or is there no share for taking the blows?』 Chan Master Tongan Xian said, 『There is a share for taking the blows.』 Ciming Chuyuan Chan Master said, 『From morning till night, magpies chirping and crows cawing, all should take the blows.』 Ciming Chuyuan Chan Master immediately sat upright and accepted Chan Master Tongan Xian lighting incense and paying respects. Ciming Chuyuan Chan Master then asked, 『Chan Master Zhaozhou Congshen (趙州從諗) (Zhao Prefecture, personal name Congshen) said, 『The old woman of Mount Tai, I have already seen through you.』 Then, where is the place where he saw through the old woman?』 Chan Master Tongan Xian was sweating profusely and could not answer. The next day, he visited again, and Ciming Chuyuan Chan Master scolded him incessantly. Chan Master Tongan Xian said, 『Is scolding a compassionate Dharma offering?』 Ciming Chuyuan Chan Master said, 『Do you understand scolding?』 Chan Master Tongan Xian had a great awakening upon hearing these words and composed a verse, saying, 『Outstanding in the monastery is Zhaozhou, seeing through the old woman without reason. Now the four seas are clear as a mirror, travelers should not make enemies of the road.』 He presented it to Ciming Chuyuan Chan Master, who nodded in approval. Later, Chan Master Tongan Xian opened the Dharma at Tongan. On the day he first accepted the invitation, Letan Cheng (泐潭澄) (Le Pool, personal name Cheng) Chan Master sent a monk to inquire about Chan Master Tongan Xian』s teachings. Chan Master Tongan Xian said, 『The wisdom sea has no nature; because of awakening to delusion, one becomes an ordinary person; awakening to delusion is originally empty, that is, seeing the Buddha with an ordinary mind.』 After saying this, he stopped. Thinking that Chan Master Tongan Xian had no room for maneuver, allowing you to turn things upside down as you wish, the Big Dipper seven stars, the Northern Dipper eight stars. The monk returned and reported to Letan Cheng Chan Master, who was displeased. From then on, the old friendly relationship between Letan Temple and Tongan Temple was severed. Chan Master Tongan Xian asked the monk, 『We here have our own customs, what are these customs?』 Chan Master Tongan Xian remained silent for a long time. The monk said, 『In that case, I will have to trouble the abbot.』 Chan Master Tongan Xian said, 『It is rare to find a clever person.』 The monk" ] }

禮拜。示眾曰。江南之地春寒秋熱。近日已來滴水滴凍。僧問。滴水滴凍時如何。師曰。未是衲僧分上事。曰如何是衲僧分上事。師曰。滴水滴凍。問牛頭未見四祖時。為甚麼百鳥衘華獻。師曰。釘根桑樹。闊角水牛。曰見后為甚麼不衘華。師曰。裈無襠。褲無口。問無為無事人。猶是金鎖難。未審過在甚麼處。師曰。一字入公門。九牛車不出。曰學人未曉。乞師方便。師曰。大庾嶺頭笑卻成哭。問一不去。二不住。請師道。師曰。高祖殿前樊噲怒。曰恁么則。今日得遇和尚也。師曰。仰面看天不見天。問德山棒。臨濟喝。直至如今。少人拈掇。請師拈掇。師曰。千鈞之弩。不為鼷鼠而發機。曰作家宗師今朝有在。師便喝。僧禮拜。師曰。五湖衲子。一錫禪人。未到同安。不妨疑著。上堂。橫吞巨海。倒卓須彌。衲僧面前也是尋常茶飯。行腳人須是荊棘林內。坐大道場。向和泥合水處。認取本來面目。且作么生見得。遂拈拄杖曰。直饒見得。未免山僧拄杖。上堂。聖凡情盡。體露真常。拈起拂子曰。拂子𨁝跳上三十三天。搊脫帝釋鼻孔。驢唇先生拊掌大笑道。盡十方世界。覓個識好惡底人。萬中無一。擊禪床下座。上堂。說妙談玄。乃大平之奸賊。行棒行喝。為亂世之英雄。英雄奸賊。棒喝玄妙。皆為長物。黃檗門下

總用不著。且道。黃檗門下。尋常用個甚麼。喝一喝。上堂。撞鐘鐘鳴。擊鼓鼓響。大眾慇勤問訊。同安端然合掌。這個是世法。那個是佛法。咄。上堂。有一人。朝看華嚴。暮觀般若。晝夜精勤。無有暫暇。有一人。不參禪不論義。把個破席日裡睡。於是二人同到黃龍。一人有為。一人無為。安下那一個即是。良久曰。功德天。黑暗女。有智主人二俱不受。上堂。心王不妄動。六國一時通。罷拈三尺劍。休弄一張弓。擊禪床下座。上堂。道遠乎哉。觸事而真。聖遠乎哉。體之即神。乃拈拄杖曰。道之與聖。總在歸宗拄杖頭上。汝等諸人何不識取。若也識得。十方剎土。不行而至。百千三昧無作而成。若也未識。有寒暑兮促君壽。有鬼神兮妒君福。上堂。半夜捉烏雞。驚起梵王睡毗嵐風忽起。吹倒須彌山。官路無人行。私酒多人吃。當此之時。臨濟德山。開得口。張得眼。有棒有喝用不得。汝等諸人。各自尋取祖業契書。莫認驢鞍橋。作阿爺下頷。上堂。舉。大珠和尚道。身口意清凈。是名佛出世身口意不凈。是名佛滅度。也好個訊息。古人一期方便。與你諸人計個入路。既得個入路。又須得個出路。登山須到頂。入海須到底。登山不到頂。不知宇宙之寬廣。入海不到底。不知滄溟之淺深。既知寬廣。又知淺深。一踏

【現代漢語翻譯】現代漢語譯本：總用不著。那麼，黃檗（Huangbo，人名）門下，平時都用些什麼？喝一聲！上堂說法，撞鐘鐘響，擊鼓鼓響，大眾慇勤問訊，同安（Tongan，地名）端然合掌。這個是世俗之法，那個是佛法？咄！上堂說法，有一個人，早上讀《華嚴經》（Huayan Jing，佛教經典），晚上看《般若經》（Bore Jing，佛教經典），日夜精勤，沒有片刻空閑。有一個人，不參禪也不論義理，拿個破蓆子在太陽底下睡覺。於是這二人一同來到黃龍（Huanglong，地名）。一人有為，一人無為，安頓哪一個才是對的？良久說道：『功德天（Gongde Tian，佛教神祇），黑暗女（Heian Nv，佛教神祇），有智慧的主人都不會接受。』上堂說法，『心王不妄動，六國一時通。罷拈三尺劍，休弄一張弓。』擊禪床下座。上堂說法，『道遠嗎？觸事皆真。聖遠嗎？體悟即神。』於是拿起拄杖說：『道與聖，總在歸宗（Guizong，佛教用語，指回歸本源）拄杖頭上。你們這些人為什麼不認識它？如果認識了，十方剎土（Shifang Chatu，佛教用語，指十方佛國），不行而至，百千三昧（Sanmei，佛教用語，指禪定）無作而成。如果還不認識，有寒暑來催促你的壽命，有鬼神來嫉妒你的福報。』上堂說法，『半夜捉烏雞，驚起梵王（Fanwang，佛教神祇）睡。毗嵐風（Pilanfeng，佛教用語，指暴風）忽起，吹倒須彌山（Xumi Shan，佛教用語，指須彌山）。官路無人行，私酒多人吃。』當此之時，臨濟（Linji，人名）德山（Deshan，人名），開得了口，張得開眼，有棒有喝也用不得。你們這些人，各自尋取祖業契書（Zuye Qishu，佛教用語，指傳承的憑證），莫把驢鞍橋，當作阿爺下頷。上堂說法，舉大珠和尚（Dazhu Heshang，人名）道：『身口意清凈，是名佛出世；身口意不凈，是名佛滅度。』也好個訊息。古人一期方便，與你們諸人計個入路。既得個入路，又須得個出路。登山須到頂，入海須到底。登山不到頂，不知宇宙之寬廣；入海不到底，不知滄溟之淺深。既知寬廣，又知淺深，一踏……

【English Translation】 English version: It's never needed. Then tell me, what does Huangbo's (Huangbo, a person's name) school usually use? A shout! Ascending the hall, striking the bell, the bell rings; beating the drum, the drum sounds. The assembly diligently inquires, and Tongan (Tongan, a place name) serenely joins his palms. This is worldly dharma; that is Buddhist dharma? Bah! Ascending the hall, there is a person who reads the Huayan Sutra (Huayan Jing, a Buddhist scripture) in the morning and observes the Prajna Sutra (Bore Jing, a Buddhist scripture) in the evening, diligent day and night, without a moment's leisure. There is a person who neither practices Chan nor discusses its meaning, but takes a broken mat and sleeps in the sun. Then these two people come to Huanglong (Huanglong, a place name) together. One is active, and one is inactive. Which one is right to settle down? After a long silence, he said, 'The Goddess of Merit (Gongde Tian, a Buddhist deity), the Dark Woman (Heian Nv, a Buddhist deity), a wise master accepts neither.' Ascending the hall, 'The mind-king does not move rashly; the six kingdoms are connected at once. Put down the three-foot sword; stop playing with the bow.' He strikes the Zen platform and descends. Ascending the hall, 'Is the Dao far away? It is true in all things. Is the Sage far away? Realizing it is divine.' Then he picks up the staff and says, 'The Dao and the Sage are all on the head of the Guizong (Guizong, a Buddhist term, referring to returning to the origin) staff. Why don't you people recognize it? If you recognize it, the ten directions of Buddha lands (Shifang Chatu, a Buddhist term, referring to the Buddha lands in ten directions) will be reached without walking, and hundreds of thousands of Samadhis (Sanmei, a Buddhist term, referring to meditative concentration) will be accomplished without effort. If you still don't recognize it, cold and heat will hasten your life, and ghosts and gods will be jealous of your blessings.' Ascending the hall, 'Catching a black chicken in the middle of the night startles Brahma (Fanwang, a Buddhist deity) from his sleep. A Pilan wind (Pilanfeng, a Buddhist term, referring to a violent wind) suddenly rises, blowing down Mount Sumeru (Xumi Shan, a Buddhist term, referring to Mount Sumeru). No one walks on the official road; many people drink private wine.' At this time, Linji (Linji, a person's name) and Deshan (Deshan, a person's name) can open their mouths and open their eyes, but sticks and shouts are useless. You people, each seek your ancestral property deed (Zuye Qishu, a Buddhist term, referring to the certificate of inheritance), and do not mistake the donkey saddle bridge for your father's chin. Ascending the hall, he quotes Great Master Dazhu (Dazhu Heshang, a person's name) as saying, 'Purity of body, speech, and mind is called the Buddha's appearance in the world; impurity of body, speech, and mind is called the Buddha's passing into Nirvana.' What good news! The ancients used a temporary expedient to plan an entry path for you all. Having obtained an entry path, you must also obtain an exit path. Climbing a mountain requires reaching the top; entering the sea requires reaching the bottom. If you don't reach the top of the mountain, you won't know the vastness of the universe; if you don't reach the bottom of the sea, you won't know the shallowness of the ocean. Having known the vastness and knowing the shallowness, one step...

踏翻四大海。一摑摑倒須彌山。撒手到家人不識。鵲噪鴉鳴柏樹間。上堂。千般說萬般喻。祇要教君早回去。去何處。良久云。夜來風起滿庭香。吹落桃華三五樹。因化主歸上堂。世間有五種不易。一化者不易。二施者不易。三變生為熟者不易。四端坐吃者不易。更有一種不易。是甚麼人。良久云。聻。便下座。(時翠巖真為首座。藏主問云。適來和尚道第五種不易。是甚麼人。真曰。腦後見腮莫與往來)上堂。拈拄杖曰。橫拈倒用。撥開彌勒眼睛。明去暗來。敲落祖師鼻孔。當是時也。目連鹙子飲氣吞聲。臨濟德山呵呵大笑。且道。笑個甚麼。咄。師室中常問僧曰。人人盡有生緣。上座生緣在何處。正當問答交鋒。卻復伸手曰。我手何似佛手。又問。諸方參請宗師所得。卻復垂腳曰。我腳何似驢腳。三十餘年示此三問。學者莫有契其旨。脫有酬者。師未嘗可否。叢林目之為黃龍三關。師自頌曰。生緣有語人皆識。水母何曾離得鰕。但見日頭東畔上。誰能更吃趙州茶。我手佛手兼舉。禪人直下薦取。不動干戈道出。當處超佛越祖。我腳驢腳並行。步步踏著無生。會得云收日卷。方知此道縱橫。總頌曰。生緣斷處伸驢腳。驢腳伸時佛手開。為報五湖參學者。三關一一透將來。熙寧己酉三月十六日。四祖演長老通嗣法書。

【現代漢語翻譯】現代漢語譯本踏遍四大海。一巴掌就能摑倒須彌山（Mount Sumeru，佛教宇宙觀中的聖山）。放手之後，連家人都不認識了。喜鵲和烏鴉在柏樹間鳴叫。上堂說法時，用各種各樣的言語和比喻，只是爲了教你們早點回去。回去哪裡呢？（黃龍慧南停頓了很久，然後說）昨夜風起，滿院飄香，吹落了三五棵桃花。因為化緣的人回來了，所以上堂說法。世間有五種不容易的事情：一是化緣的人不容易；二是施捨的人不容易；三是把生的變成熟的不容易；四是端坐著吃飯的人不容易。還有一種不容易的事情，是什麼人呢？（黃龍慧南停頓了很久，然後說）呸！（然後就走下了座位）。（當時翠巖真為首座，藏主問他說：『剛才和尚說的第五種不容易，是什麼人？』翠巖真說：『腦後長著腮幫子的人，不要和他來往。』）上堂說法時，拿起拄杖說：橫著用，倒著用，撥開彌勒（Maitreya，未來佛）的眼睛；明著來，暗著來，敲掉祖師的鼻孔。在這個時候，目連（Maudgalyayana，釋迦牟尼佛的大弟子）和鹙子（Sariputra，舍利弗，釋迦牟尼佛的十大弟子之一）只能飲氣吞聲，臨濟（Linji Yixuan，禪宗大師）和德山（Deshan Xuanjian，唐代禪宗大師）卻哈哈大笑。那麼，他們笑什麼呢？咄！黃龍慧南在方丈室裡經常問僧人說：『人人都有生緣，上座你的生緣在哪裡？』正在問答交鋒的時候，又伸出手來說：『我的手像佛手嗎？』又問：『你們從各處參訪宗師得到了什麼？』又垂下腳來說：『我的腳像驢腳嗎？』三十多年來，黃龍慧南一直用這三個問題來開示僧人，但學者們沒有能領會其中的旨意的。即使有人回答，黃龍慧南也從不表示肯定或否定。叢林中人把這三個問題稱為黃龍三關。黃龍慧南自己作頌說：生緣的話語人人都知道，水母從來沒有離開過蝦。只要看見太陽從東邊升起，誰還能再去吃趙州（Zhaozhou Congshen，唐代禪宗大師）的茶？我的手和佛手一起舉起，禪人應該直下領會。不用動刀動槍就能說出來，當下就能超越佛和祖。我的腳和驢腳一起行走，每一步都踏著無生。領會了云收日卷的道理，才知道這條道路是多麼的縱橫。總頌說：生緣斷絕的地方伸出驢腳，驢腳伸出的時候佛手打開。告訴五湖四海的參學者，三關要一一透徹領會。熙寧己酉年三月十六日，四祖演長老（Sizu Yan，禪宗大師）送來了通嗣法書。

【English Translation】 English version Trampling over the four great oceans, a single slap could knock down Mount Sumeru (the sacred mountain in Buddhist cosmology). Letting go, even family members wouldn't recognize you. Magpies and crows chirp among the cypress trees. Ascending the Dharma hall, with a thousand words and myriad metaphors, I only wish to teach you to return early. Return to where? (Huanglong Huinan paused for a long time, then said) Last night, the wind rose, filling the courtyard with fragrance, blowing down three or five peach blossoms. Because the alms-seeker has returned, I ascend the Dharma hall. In this world, there are five things that are not easy: First, the alms-seeker is not easy; second, the almsgiver is not easy; third, transforming the raw into the cooked is not easy; fourth, sitting idly and eating is not easy. There is another thing that is not easy, what kind of person is it? (Huanglong Huinan paused for a long time, then said) Bah! (Then he stepped down from the seat). (At that time, Cuiyan Zhen was the head seat, and the librarian asked him: 'What kind of person is the fifth thing that the abbot said is not easy?' Cuiyan Zhen said: 'Do not associate with those who have jowls behind their ears.') Ascending the Dharma hall, holding up his staff, he said: Using it horizontally, using it upside down, opening the eyes of Maitreya (the future Buddha); coming openly, coming secretly, knocking off the nose of the Patriarch. At this time, Maudgalyayana (one of the Buddha's chief disciples) and Sariputra (one of the Buddha's chief disciples) could only swallow their breath, while Linji (a Chan master) and Deshan (a Chan master of the Tang Dynasty) laughed heartily. So, what are they laughing at? Hah! Huanglong Huinan often asked monks in his room: 'Everyone has a birth-source, where is your birth-source, Venerable?' In the midst of the question-and-answer exchange, he would extend his hand and say: 'Is my hand like the Buddha's hand?' He would also ask: 'What have you gained from visiting masters everywhere?' Then he would lower his foot and say: 'Is my foot like a donkey's foot?' For more than thirty years, Huanglong Huinan used these three questions to enlighten monks, but scholars were unable to grasp their meaning. Even if someone answered, Huanglong Huinan never expressed affirmation or denial. The monastic community called these three questions the Three Barriers of Huanglong. Huanglong Huinan himself composed a verse, saying: The words of birth-source are known to all, the jellyfish has never left the shrimp. As long as you see the sun rising in the east, who would still want to drink Zhaozhou's (a Chan master of the Tang Dynasty) tea? My hand and the Buddha's hand are raised together, Chan practitioners should directly realize it. To be able to speak without moving swords or spears, one can transcend the Buddha and the Patriarch in the present moment. My foot and the donkey's foot walk together, each step treading on non-birth. Understanding the principle of the clouds receding and the sun appearing, one then knows how vast and free this path is. The general verse says: Where the birth-source is cut off, the donkey's foot extends, when the donkey's foot extends, the Buddha's hand opens. Tell the Chan practitioners from all over the world, the three barriers must be thoroughly understood one by one. On the sixteenth day of the third month of the year Xining Jiyou, Elder Sizu Yan (a Chan master) sent the letter of Dharma transmission.

上堂。山僧才輕德薄。豈堪人師。蓋不昧本心。不欺諸聖。未免生死。今免生死。未出輪迴。今出輪迴。未得解脫。今得解脫。未得自在。今得自在。所以。大覺世尊。于然燈佛所。無一法可得。六祖夜半於黃梅。又傳個甚麼。乃說偈曰。得不得傳不傳。歸根得旨復何言。憶得首山曾漏泄。新婦騎驢阿家牽。翌日午時端坐示寂。阇維得五色舍利。塔於前山。謚普覺禪師。

南嶽下十二世

黃龍南禪師法嗣

隆興府黃龍祖心寶覺禪師

南雄鄔氏子。參云峰悅禪師。三年無所得。辭去。悅曰。必往依黃檗南禪師。師至黃檗。四年不大發明。又辭再上云峰。會悅謝世。就止石霜。因閱傳燈。至僧問多福。如何是多福一叢竹。福曰。一莖兩莖斜。曰不會。福曰。三莖四莖曲。師於此開悟。徹見二師用處。徑回黃檗。方展坐具。檗曰。子已入吾室矣。師踴躍曰。大事本來如是。和尚何得教人看話百計搜尋。檗曰。若不教你如此究尋。到無心處自見自肯。即吾埋沒汝也。住后。僧問。達磨九年面壁。意旨如何。師曰。身貧無被蓋。曰莫孤負他先聖也無師曰。阇黎見處。又作么生。僧畫一圓相。師曰。燕雀不離窠。僧禮拜。師曰。更深猶自可。午後始愁人。問未登此座時如何。師曰。一事全無。曰登后如何

【現代漢語翻譯】現代漢語譯本：上堂說法。我這個山僧才識淺薄，德行也不夠，怎麼能當人師呢？只不過是不迷惑自己的本心，不欺騙各位聖賢罷了。還沒有免除生死輪迴，現在就免除生死；還沒有脫離輪迴，現在就脫離輪迴；還沒有得到解脫，現在就得到解脫；還沒有得到自在，現在就得到自在。所以，大覺世尊（指釋迦牟尼佛），在然燈佛（Dipamkara Buddha）那裡，沒有得到任何一個法。六祖慧能（the Sixth Patriarch Huineng）在黃梅五祖弘忍（the Fifth Patriarch Hongren）那裡，又傳承了什麼呢？於是說了偈語：『得到也罷，沒得到也罷，傳了也罷，沒傳也罷，歸根到底明白了宗旨，還說什麼呢？記得首山省念禪師（Shoushan Shengnian）曾經泄露天機，就像新娘騎驢，阿家（婆婆）在前面牽著。』第二天午時，端坐示寂。荼毗（火化）后得到五色舍利（relics）。建塔於前山，謚號普覺禪師。

南嶽慧思（Nanyue Huisi）門下十二世

黃龍慧南禪師（Huanglong Huinan）的法嗣

隆興府（Longxing Prefecture）黃龍祖心寶覺禪師（Huanglong Zuxin Baojue）

是南雄（Nanxiong）鄔氏的兒子。參訪云峰悅禪師（Yunfeng Yue），三年沒有所得，於是告辭離去。云峰悅禪師說：『你一定要去依止黃檗慧南禪師（Huangbo Huinan）。』禪師到了黃檗慧南禪師那裡，四年也沒有大徹大悟，又告辭想要再上云峰。適逢云峰悅禪師去世，於是就住在石霜（Shishuang）。因為閱讀《傳燈錄》，看到僧人問多福禪師（Duofu），『什麼是多福一叢竹？』多福禪師回答說：『一莖兩莖斜。』僧人說：『不會。』多福禪師說：『三莖四莖曲。』禪師於此開悟，徹底明白了兩位禪師的用意。直接回到黃檗慧南禪師那裡，剛剛展開坐具，黃檗慧南禪師就說：『你已經進入我的房間了。』禪師高興地說：『大事本來就是這樣，和尚為什麼教人看話頭，百般搜尋？』黃檗慧南禪師說：『如果不教你這樣窮究搜尋，到無心之處自然見到，自然認可，我就埋沒你了。』住持寺院后，有僧人問：『達磨（Bodhidharma）九年面壁，意旨如何？』禪師說：『身貧無被蓋。』僧人說：『莫要辜負他先聖。』禪師說：『阇黎（Ajari，梵語，意為導師）你的見處，又是怎麼樣的？』僧人畫了一個圓相。禪師說：『燕雀不離窠。』僧人禮拜。禪師說：『更深猶自可，午後始愁人。』問：『未登此座時如何？』禪師說：『一事全無。』問：『登后如何？』

【English Translation】 English version: Entering the hall. This mountain monk is of shallow talent and meager virtue, how can I be a teacher of men? It is simply that I am not deluded about my original mind and do not deceive all the sages. I have not yet escaped birth and death, but now I escape birth and death. I have not yet left the cycle of reincarnation, but now I leave the cycle of reincarnation. I have not yet attained liberation, but now I attain liberation. I have not yet attained freedom, but now I attain freedom. Therefore, the Great Awakened World Honored One (referring to Shakyamuni Buddha), at Dipamkara Buddha's place, did not obtain a single dharma. What did the Sixth Patriarch Huineng (the Sixth Patriarch Huineng) transmit at Huangmei (Mount Huangmei)? Then he spoke a verse: 'Gaining or not gaining, transmitting or not transmitting, returning to the root and understanding the meaning, what more is there to say? I remember Shoushan Shengnian (Shoushan Shengnian) once leaked the secret, like a new bride riding a donkey, with the mother-in-law leading the way.' The next day at noon, he sat upright and entered nirvana. After cremation, five-colored relics (relics) were obtained. A pagoda was built on the front mountain, and he was posthumously named Chan Master Pujue.

Twelfth generation under Nanyue Huisi (Nanyue Huisi)

Dharma successor of Chan Master Huanglong Huinan (Huanglong Huinan)

Chan Master Huanglong Zuxin Baojue (Huanglong Zuxin Baojue) of Longxing Prefecture (Longxing Prefecture)

He was the son of the Wu family of Nanxiong (Nanxiong). He visited Chan Master Yunfeng Yue (Yunfeng Yue), and after three years without attainment, he bid farewell and left. Chan Master Yunfeng Yue said, 'You must go and rely on Chan Master Huangbo Huinan (Huangbo Huinan).' The Chan Master arrived at Huangbo Huinan's place, and after four years without great enlightenment, he again bid farewell, intending to return to Yunfeng. Coincidentally, Chan Master Yunfeng Yue passed away, so he stayed at Shishuang (Shishuang). While reading the Transmission of the Lamp, he came across a monk asking Chan Master Duofu (Duofu), 'What is a clump of Duofu bamboo?' Chan Master Duofu replied, 'One stalk, two stalks, slanting.' The monk said, 'I don't understand.' Chan Master Duofu said, 'Three stalks, four stalks, crooked.' The Chan Master was enlightened by this, thoroughly understanding the intentions of the two Chan Masters. He went directly back to Huangbo Huinan's place, and as soon as he spread out his sitting mat, Huangbo Huinan said, 'You have already entered my room.' The Chan Master joyfully said, 'The great matter is originally like this, why does the abbot teach people to look at the koan, searching in every possible way?' Huangbo Huinan said, 'If I didn't teach you to investigate and search like this, you would naturally see and acknowledge it in a state of no-mind, and I would have buried you.' After residing in the monastery, a monk asked, 'What is the meaning of Bodhidharma (Bodhidharma) facing the wall for nine years?' The Chan Master said, 'The body is poor and has no blanket.' The monk said, 'Do not fail the former sage.' The Chan Master said, 'Ajari (Ajari, Sanskrit for teacher), what is your view?' The monk drew a circle. The Chan Master said, 'Swallows do not leave the nest.' The monk bowed. The Chan Master said, 'The deeper the night, the better; it's only after noon that people start to worry.' He was asked, 'What was it like before ascending this seat?' The Chan Master said, 'Nothing at all.' He was asked, 'What is it like after ascending?'

。師曰。仰面觀天不見天。上堂。愚人除境不忘心。智者忘心不除境。不知心境本如如。觸目遇緣無障礙。遂舉拂子曰。看拂子走過西天。卻來新羅國里。知我者謂。我拖泥帶水。不知我者嬴得一場怪誕。上堂。大凡窮生死根源。直須明取自家一片田地。教伊去處分明。然後臨機應用不失其宜。祇如鋒芒未兆已前。都無是個非個。瞥爾爆動。便有五行金土。相生相剋。胡來漢現。四姓雜居。各任方隅是非鋒起。致使玄黃不辨。水乳不分。疾在膏肓。難為救療。若不當陽曉示。窮子無以知歸。欲得大用現前。便可頓忘諸見。諸見既盡。昏霧不生。大智洞然。更非他物。珍重。上堂。擊禪床曰。一塵才舉。大地全收。諸人耳在一聲中。一聲遍在諸人耳。若是摩霄俊鶻。便合乘時。止濼困魚。徒勞激浪。上堂。不與萬法意侶。即是無諍三昧。便恁么去。爭奈弦急則聲促。若能向紫羅帳里撒真珠。未必善因而招惡果。上堂。有句無句如藤倚樹。且任諸人點頭。及乎樹倒藤枯。上無沖天之計。下無入地之謀。靈利漢這裡著得一隻眼。便見七縱八橫。舉拂子曰。看太陽溢目。萬里不掛片云。若是覆盆之下。又爭怪得老僧。上堂。若也單明自己。不悟目前。此人有眼無足。若悟目前。不明自己。此人有足無眼。據此二人。十二時中。

【現代漢語翻譯】現代漢語譯本師父說：『仰面朝天卻看不見天。』上堂開示：愚笨的人去除外境卻忘不掉內心，聰明的人忘掉內心卻不去除外境。不知道心和境本來就是如如不動，接觸事物遇到因緣就沒有障礙。於是舉起拂塵說：『看這拂塵走過西天，卻又來到新羅國里。』瞭解我的人說我拖泥帶水，不瞭解我的人贏得一場怪誕。上堂開示：大凡要窮究生死根源，就必須明白自己的一片田地，讓它去處分明，然後臨機應用就不會失去適宜。比如鋒芒還未顯露之前，都沒有是與非。稍微一爆發動，便有五行金土，相生相剋。胡人來了漢人出現，四姓雜居，各自佔據一方，是非鋒芒興起，以致於玄色和黃色不辨，水和乳汁不分。病已入膏肓，難以救治。如果不在當面明白曉示，窮困的人就無法知道歸途。想要大用現前，便可立刻忘掉各種見解。各種見解既然消失，昏暗的迷霧就不會產生，大智慧自然顯現，更不是其他什麼東西。珍重！上堂開示：敲擊禪床說：『一塵才舉起，大地全部收攝。』各位的耳朵在一聲中，一聲遍佈在各位的耳朵里。如果是摩天飛翔的俊鷹，就應該趁勢而起；困在水洼里的魚，徒勞地激起波浪。上堂開示：不與萬法結為伴侶，就是無諍三昧（不爭論的禪定）。就這樣去做，無奈琴絃太緊則聲音短促。如果能在紫羅帳里撒珍珠，未必是善因而招來惡果。上堂開示：有句無句就像藤蔓依附樹木，且任憑各位點頭。等到樹倒藤枯，向上沒有沖天之計，向下沒有入地之謀。靈利的人在這裡安上一隻眼，便能看到七縱八橫的局面。舉起拂塵說：『看太陽光芒四射，萬里晴空不掛一片云。』如果是在覆盆之下，又怎能怪老僧呢？上堂開示：如果只是明白自己，不領悟眼前的事物，這個人有眼無足；如果領悟眼前的事物，不明白自己，這個人有足無眼。根據這兩個人，十二時中，

【English Translation】 English version The master said, 'Looking up at the sky, one cannot see the sky.' Ascending the hall: Foolish people remove the environment but do not forget the mind; wise people forget the mind but do not remove the environment. Not knowing that the mind and environment are originally suchness (tathata), encountering circumstances and conditions without obstruction. Then he raised the whisk and said, 'Look at the whisk walking past the Western Heaven, yet coming to the country of Silla.' Those who know me say I am dragging mud and water; those who do not know me win a strange farce. Ascending the hall: Generally, to thoroughly investigate the root of birth and death, one must understand one's own field, teaching it to be distinct in its destination, and then applying it appropriately without losing its suitability. For example, before the edge of a sword is revealed, there is no right or wrong. With a slight burst of movement, there are the five elements of metal and earth, generating and overcoming each other. The barbarian comes, the Han appears, the four surnames live together, each occupying a corner, and the edges of right and wrong arise, causing black and yellow to be indistinguishable, and water and milk to be inseparable. The disease is in the vital region (gaohuang), difficult to cure. If not clearly shown face to face, the poor child will have no way to know the way home. If you want great function to appear before you, you can immediately forget all views. When all views are exhausted, dark mist will not arise, and great wisdom will shine forth, and it is not something else. Treasure this! Ascending the hall: Striking the Zen bed, he said, 'As soon as a dust particle is raised, the entire earth is collected.' Everyone's ears are in one sound, and one sound pervades everyone's ears. If it is a soaring falcon, it should take advantage of the time; a fish trapped in a puddle labors in vain to stir up waves. Ascending the hall: Not associating with the meaning of the myriad dharmas is the Samadhi of Non-Contention (wu zheng san mei). Just go like this, but what to do if the string is too tight and the sound is short? If one can scatter pearls in a purple gauze tent, it may not be that good causes bring about bad results. Ascending the hall: With or without a phrase, like a vine relying on a tree, let everyone nod. When the tree falls and the vine withers, there is no plan to soar to the sky above, and no scheme to enter the earth below. A clever person puts an eye here and sees the situation of seven vertical and eight horizontal. Raising the whisk, he said, 'Look at the sun overflowing the eyes, ten thousand miles without a single cloud hanging.' If it is under an overturned pot, how can you blame the old monk? Ascending the hall: If you only understand yourself and do not understand what is before your eyes, this person has eyes but no feet. If you understand what is before your eyes and do not understand yourself, this person has feet but no eyes. According to these two people, in the twelve hours,

常有一物。蘊在胸中。物既在胸。不安之相。常在目前。既在目前。觸途成滯。作么生得平穩去。祖不言乎。執之失度。必入邪路。放之自然。體無去住。上堂。良工未出。玉石不分。巧冶無人。金沙混雜。還有無師自悟底么。出來辨別看。乃舉拂子曰。且道。是金是沙。良久曰。見之不取。思之千里。上堂。有時開門待知識。知識不來過。有時把手上高山。高山人不顧。或作敗軍之將。向阇黎手裡拱手歸降。或為忿怒那吒。敲骨打髓。正當恁么時還有同聲相應。同氣相求底么。有則。向百尺竿頭進取一步。如無。少室峰前一場笑具。上堂。心同虛空界。示等虛空法。證得虛空時。無是無非法。便恁么休去停橈把纜。且向灣裡泊船。若據衲僧門下。天地懸隔。且道。衲僧門下有甚長處。楖栗橫擔不顧人。直入千峰萬峰去。上堂。一不向。二不開。翻思南嶽與天臺。堪笑白雲無定止。被風吹去又吹來。上堂。不是風動。不是幡動明眼漢謾他一點也不得。仁者心動。且緩緩。你向甚處見祖師。乃擲下拂子曰。看。上堂。過去諸佛已滅。未來諸佛未生。正當現在佛法委付黃龍。放行則。恍恍惚惚其中有物。把住則。杳杳冥冥。其中有精。且道。放行即是。把住即是。竿頭絲線從君弄。不犯清波意自殊。上堂。虎頭生角人難措

【現代漢語翻譯】現代漢語譯本常有一物，蘊藏在胸中。這東西既然在胸中，不安的狀態就常常出現在眼前。既然出現在眼前，所接觸到的地方都成為阻礙。怎樣才能使它平穩下來呢？祖師不是說過嗎？執著於它，就會失去尺度，必定進入邪路；放任它自然，它的本體就沒有來去。上堂開示：好的工匠沒有出現，玉石就無法分辨；精巧的冶煉者沒有出現，金子和沙子就混雜在一起。有沒有無師自悟的人呢？出來辨別看看。於是舉起拂塵說：且說，這是金子還是沙子？良久才說：看到了卻不取，思慮就相隔千里。上堂開示：有時打開門等待有見識的人，有見識的人卻不來；有時用手指向高山，高山的人卻不顧。或者作為戰敗的將領，向各位僧人拱手投降；或者作為憤怒的Nata（哪吒，佛教護法神），敲骨打髓。正在這個時候，還有同聲相應、同氣相求的人嗎？有，就向百尺竿頭更進一步；如果沒有，就像在少室峰前的一場笑話。上堂開示：心如同虛空界，所顯示的也等同於虛空之法。證悟到虛空的時候，無是也無非。就這樣停止下來，停止劃槳，放下纜繩，姑且在海灣裡停船。如果按照我們出家人的說法，天地之間有很大的差別。且說，我們出家人有什麼長處呢？拄著枴杖，橫著肩膀，不顧別人，直接進入千峰萬峰之中。上堂開示：一不向外馳求，二不閉門不見。反思南嶽（地名，佛教聖地）與天臺（地名，佛教宗派）。可笑那白雲沒有固定的去處，被風吹來又吹去。上堂開示：不是風在動，也不是幡在動。明眼人一點也騙不了他。是仁者的心在動。且慢，你從哪裡見到祖師的？於是扔下拂塵說：看。上堂開示：過去的諸佛已經滅度，未來的諸佛尚未出生，正當現在的佛法委託給黃龍（人名，禪宗大師）。放開時，恍恍惚惚，其中有東西；抓住時，杳杳冥冥，其中有精髓。且說，放開是對，還是抓住是對？竿頭的絲線任你擺弄，不觸犯清澈的水波，意境自然不同。上堂開示：老虎頭上生角，讓人難以措手。

【English Translation】 English version There is always a thing, hidden in the chest. Since this thing is in the chest, the state of unease often appears before the eyes. Since it appears before the eyes, everything it touches becomes an obstacle. How can it be calmed down? Didn't the Patriarch say? If you cling to it, you will lose your measure and surely enter a wrong path; if you let it be natural, its essence has no coming or going. Ascending the hall: If a good craftsman does not appear, jade cannot be distinguished; if a skilled smelter does not appear, gold and sand will be mixed together. Is there anyone who is enlightened without a teacher? Come out and distinguish it. Then he raised the whisk and said: Tell me, is this gold or sand? After a long time, he said: Seeing it but not taking it, thoughts are separated by thousands of miles. Ascending the hall: Sometimes opening the door to wait for knowledgeable people, but knowledgeable people do not come; sometimes pointing to high mountains with hands, but people in high mountains do not care. Or as a defeated general, bowing to all the monks and surrendering; or as an angry Nata (Nata, a Buddhist protector deity), knocking bones and striking marrow. At this very moment, are there still people who respond in the same voice and seek each other with the same spirit? If there are, then take a step further on the hundred-foot pole; if not, it's like a joke in front of Shaoshi Peak. Ascending the hall: The mind is like the realm of emptiness, and what is shown is also equal to the Dharma of emptiness. When one realizes emptiness, there is neither is nor is not. Just stop like this, stop rowing, put down the cable, and temporarily moor the boat in the bay. According to us monks, there is a great difference between heaven and earth. Tell me, what are the strengths of us monks? Carrying a staff horizontally on our shoulders, ignoring others, directly entering thousands of peaks. Ascending the hall: One does not seek outwards, two do not close the door. Reflecting on Nanyue (place name, Buddhist holy site) and Tiantai (place name, Buddhist sect). It's laughable that the white clouds have no fixed place to go, being blown here and there by the wind. Ascending the hall: It is not the wind that moves, nor is it the pennant that moves. A clear-eyed person cannot be deceived at all. It is the mind of the benevolent that moves. Wait a moment, where did you see the Patriarch? Then he threw down the whisk and said: Look. Ascending the hall: The Buddhas of the past have already passed away, the Buddhas of the future have not yet been born, and the Dharma of the present is entrusted to Huanglong (person's name, Zen master). When released, it is hazy and indistinct, with something within; when grasped, it is faint and dark, with essence within. Tell me, is it right to release or is it right to grasp? Let you play with the silk thread on the pole, without touching the clear waves, the artistic conception is naturally different. Ascending the hall: A tiger growing horns is difficult for people to handle.

。石火電光須密佈。假饒烈士也應難。懵底那能善回互。手擎日月。揹負須彌。擲向他方。其中眾生。不覺不知。其中眾生。騎驢入諸人眼裡。諸人亦不覺不知。會么。將此身心奉塵剎。是則名為報佛恩。上堂。一漚未發。古帆未征。風信不來。無人舉桌。正當恁么時。水脈如何辨的。君不見。雲門老垂手處。落落清波無透路。又不見。華亭叟泄天機。夜深空載月明歸。莫怪相逢不相識。從教萬古漫漫黑。上堂。馬祖升堂。百丈卷席。後人不善來風。盡道不留眹跡。殊不知。桃華浪里正好張帆。七里灘頭更堪垂釣。如今必有辯浮沉。識深淺底漢。試出來定當水脈看。如無且將漁父笛。閑向海邊吹。上堂。風瀟瀟兮木葉飛。鴻雁不來音信稀。還鄉一曲無人吹。令余拍手空遲疑。上堂。映象或謂有。攬之不盈手。映象或謂無。分明如儼圖。所以。取不得。捨不得。不可得中祇么得。還會么。不作維摩詰。又似傅大士。上堂。夫玄道者。不可以設功得。聖智者。不可以有心知。真諦者不可以存我會。至功者。不可以營事為。古人一期應病與藥則不可。若是丈夫漢。出則經濟天下。不出則卷而懷之。爾若一向聲和響順。我則排斥諸方。爾若示現酒肆淫坊。我則孤峰獨宿。且道。甚處是黃龍為人眼。師室中常舉拳。問僧曰。喚作

拳頭則觸。不喚作拳頭則背。喚作甚麼。將入滅。命門人黃太史廷堅主後事。茶毗日鄰峰為秉炬。火不續。黃顧師之得法上首死心新禪師曰。此老師有待于吾兄也。新以喪拒。黃強之。新執炬。召眾曰。不是餘殃累及我。彌天罪過不容誅。而今兩腳捎空去。不作牛兮定作驢。以火炬打一圓相曰。祇向這裡雪屈。擲炬應手而爇。靈骨窆于普覺塔之東。謚寶覺禪師。

江州東林興龍寺常總照覺禪師

延平施氏子。久依黃龍。密授大法決旨。出住泐潭。次遷東林。皆符讖記。僧問。乾坤之內。宇宙之間。中有一寶。秘在形山。如何是寶。師曰。白月現。黑月隱。曰非但聞名。今日親見。師曰。且道寶在甚麼處。曰古殿戶開光燦爛。白蓮池畔社中人。師曰。別寶還他碧眼胡。又僧出衆。提起坐具曰。請師答話。師曰。放下著。僧又作展勢。師曰。收曰。昔年尋劍客。今朝遇作家。師曰。這裡是甚麼所在。僧便喝。師曰。喝老僧那僧又喝。師曰。放過又爭得。便打。上堂。乾坤大地常演圓音。日月星辰每談實相。翻憶先黃龍道。秋雨淋漓。連宵徹曙。點點無私。不落別處。復云。滴穿汝眼睛。浸爛汝鼻孔。東林則不然。終歸大海作波濤。擊禪床下座。上堂。老盧不識字。頓明佛意。佛意離文墨故。白兆不識書。圓悟

【現代漢語翻譯】現代漢語譯本：如果稱它為『拳頭』，那就是執著于表象；如果不稱它為『拳頭』，那就是違背了事實。那麼，應該稱它為什麼呢？（寶覺禪師）即將圓寂時，囑咐門人黃太史廷堅（黃庭堅，字魯直，北宋詩人、書法家）主持後事。火化那天，請鄰峰禪師來點火。火卻點不著。黃庭堅回頭對禪師的得意弟子死心新禪師說：『這是老師在等待您啊。』死心新禪師以喪服在身推辭。黃庭堅堅持。死心新禪師拿起火炬，對眾人說：『不是我前世的罪孽牽連到我，而是我彌天的罪過難以饒恕。如今我將兩腳騰空而去，不轉產生牛就必定轉產生驢。』用火炬畫了一個圓相說：『就在這裡洗雪冤屈。』扔掉火炬，火應手而燃。靈骨安葬在普覺塔的東邊。謚號為寶覺禪師。

江州東林興龍寺的常總照覺禪師，

是延平施氏的兒子。長期跟隨黃龍禪師，秘密接受了大法要旨。後來到泐潭寺主持，之後又遷到東林寺，都與之前的預言相符。有僧人問：『乾坤之內，宇宙之間，其中有一寶，隱藏在形山之中。什麼是這個寶呢？』禪師說：『白月顯現，黑月隱沒。』僧人說：『不僅僅是聽聞其名，今天親眼見到了。』禪師說：『那麼你說，寶在哪裡呢？』僧人說：『古殿的門打開，光芒燦爛，白蓮池畔都是社中的人。』禪師說：『別把寶物錯認成碧眼的胡人。』又有僧人從人群中走出，提起坐具說：『請禪師開示。』禪師說：『放下它。』僧人又做出展開的姿勢。禪師說：『收回它。』（禪師說）『過去我尋找劍客，今天遇到了作家。』禪師說：『這裡是什麼地方？』僧人便大喝一聲。禪師說：『喝老僧作甚？』僧人又喝一聲。禪師說：『放過你又有什麼用？』便打了他。禪師上堂說法：『乾坤大地常常演奏著圓滿的聲音，日月星辰時時談論著真實的相狀。』回想起以前黃龍禪師說：『秋雨淋漓，連夜徹曉，點點滴滴都無私，不會落到別處。』又說：『滴穿你的眼睛，浸爛你的鼻孔。』東林禪師則不然，（最終）歸於大海化作波濤。』說完擊打禪床，走下座位。禪師上堂說法：『老盧（指六祖慧能）不識字，卻頓悟了佛意。佛意是遠離文字的。』白兆禪師不識書，卻圓滿地領悟了（佛法）。

【English Translation】 English version: If you call it a 'fist', that is clinging to appearances; if you don't call it a 'fist', that is contrary to the facts. Then, what should it be called? (Zen Master Baojue) When he was about to pass away, he instructed his disciple Huang Tingjian (Huang Tingjian, Zi Luzhi, a poet and calligrapher of the Northern Song Dynasty) to take charge of the funeral arrangements. On the day of cremation, Zen Master Linfeng was invited to light the fire. However, the fire could not be lit. Huang Tingjian turned to Zen Master Sixin Xin, Zen Master's most accomplished disciple, and said, 'The teacher is waiting for you.' Zen Master Sixin Xin declined because he was in mourning. Huang Tingjian insisted. Zen Master Sixin Xin picked up the torch and said to the crowd, 'It is not that my past sins have implicated me, but that my immense sins are unforgivable. Now I will leave with both feet in the air, and if I am not reborn as an ox, I will surely be reborn as a donkey.' He drew a circle in the air with the torch and said, 'Right here, I will clear my grievances.' He threw the torch away, and the fire ignited instantly. His spiritual bones were buried to the east of the P覺 Pagoda. His posthumous title was Zen Master Baojue.

Zen Master Changzong Zhaojue of Xinglong Temple in Donglin, Jiangzhou,

was the son of the Shi family of Yanping. He followed Zen Master Huanglong for a long time and secretly received the essential principles of the Great Dharma. Later, he went to live at Letan Temple, and then moved to Donglin Temple, all in accordance with previous prophecies. A monk asked, 'Within the universe, between heaven and earth, there is a treasure hidden in Mount Xing. What is this treasure?' The Zen Master said, 'The white moon appears, the black moon disappears.' The monk said, 'Not only have I heard its name, but today I have seen it with my own eyes.' The Zen Master said, 'Then tell me, where is the treasure?' The monk said, 'The doors of the ancient hall are open, the light is brilliant, and the people of the community are by the White Lotus Pond.' The Zen Master said, 'Don't mistake the treasure for a blue-eyed barbarian.' Another monk came out from the crowd, raised his sitting cloth, and said, 'Please, Zen Master, give us instruction.' The Zen Master said, 'Put it down.' The monk then made a gesture of unfolding it. The Zen Master said, 'Take it back.' (The Zen Master said) 'In the past, I was looking for a swordsman, but today I have met a writer.' The Zen Master said, 'What place is this?' The monk then shouted loudly. The Zen Master said, 'Why are you shouting at the old monk?' The monk shouted again. The Zen Master said, 'What's the use of letting you go?' Then he hit him. The Zen Master ascended the platform and said, 'The universe and the earth are constantly playing the perfect sound, and the sun, moon, and stars are always talking about the true form.' Recalling what Zen Master Huanglong used to say, 'Autumn rain is pouring down, all night until dawn, every drop is selfless, and will not fall elsewhere.' He also said, 'Drip through your eyes, soak your nostrils.' Zen Master Donglin is not like that, (eventually) returning to the sea and turning into waves.' After speaking, he struck the Zen seat and stepped down. The Zen Master ascended the platform and said, 'Old Lu (referring to the Sixth Patriarch Huineng) was illiterate, but he suddenly realized the Buddha's intention. The Buddha's intention is far from words.' Zen Master Baizhao was illiterate, but he fully understood (the Dharma).

宗乘。宗乘非言詮故。如此老婆心。分明入泥水。今時人猶尚抱橋柱澡洗。把䌫放船。良久曰。爭怪得老僧。

隆興府寶峰克文云庵真凈禪師

陜府鄭氏子。坐夏大溈。聞僧舉。僧問雲門。佛法如水中月。是否。門曰。清波無透路。師乃領解。往見黃龍。不契。卻曰。我有好處。這老漢不識我。遂往香城見順和尚。順問。甚處來。師曰。黃龍來。曰黃龍近日有何言句。師曰。黃龍近日州府委請黃檗長老。龍垂語云。鐘樓上念贊。床腳下種菜。有人下得語契。便往住持。勝上座云。猛虎當路坐。龍遂令去住黃檗。順不覺云。勝首座祇下得一轉語。便得黃檗住。佛法未夢見在。師于言下大悟。方知黃龍用處。遂回見黃龍。龍問甚處來。師曰。特來禮拜和尚。龍曰。恰值老僧不在。師曰。向甚麼處去。龍曰。天臺普請。南嶽遊山。師曰。恁么則。學人得自在去也。龍曰。腳下鞋甚處得來。師曰。廬山七百五十文唱來。龍曰。何曾得自在。師指鞋曰。何嘗不自在。龍駭之。開堂日。拈香祝聖。問答罷。乃曰。問話且止。祇知問佛問法。殊不知佛法來處。且道。從甚麼處來。垂一足曰。昔日黃龍。親行此令。十方諸佛。無敢違者。諸代祖師。一切聖賢。無敢越者。無量法門。一切妙義。天下老和尚舌頭。始終一印。

【現代漢語翻譯】現代漢語譯本：宗乘（Zongcheng，禪宗的宗旨）不是言語可以完全表達的。就像老婆心切，分明是想幫人卻弄得一身泥水。現在的人還抱著橋柱洗澡，拿著纜繩卻不放船。過了很久，（禪師）說：『這怎麼能怪老僧呢？』

隆興府（Longxingfu）寶峰克文（Baofeng Kewen）云庵真凈禪師（Yun'an Zhenjing Chanshi）：

他是陜府（Shanfu）鄭氏之子，在溈山（Weishan）坐夏安居。聽到僧人提起，有僧人問雲門（Yunmen）：『佛法如水中月，是這樣嗎？』雲門回答：『清波無透路。』禪師因此領悟。前去拜見黃龍（Huanglong），但不契合。禪師說：『我有個好見解，這老漢不識貨。』於是前往香城（Xiangcheng）拜見順和尚（Shun Heshang）。順和尚問：『從哪裡來？』禪師說：『黃龍來。』順和尚說：『黃龍近日有什麼言語？』禪師說：『黃龍近日州府委託請黃檗長老（Huangbo Zhanglao）。黃龍垂語說：『鐘樓上念贊，床腳下種菜。有人下得語契合，便可前去住持。』勝上座（Sheng Shangzuo）說：『猛虎當路坐。』黃龍於是讓他去住持黃檗。順和尚不覺說：『勝首座（Sheng Shouzuo）只下得一句轉語，便能住持黃檗，他對佛法還沒做夢呢。』禪師在言下大悟，才知道黃龍的用意。於是回去拜見黃龍。黃龍問：『從哪裡來？』禪師說：『特來禮拜和尚。』黃龍說：『恰好老僧不在。』禪師說：『去什麼地方了？』黃龍說：『天臺（Tiantai）普請，南嶽（Nanyue）遊山。』禪師說：『這樣說來，學人可以自在去了。』黃龍說：『腳下的鞋從哪裡來的？』禪師說：『廬山（Lushan）七百五十文唱來的。』黃龍說：『何曾得自在？』禪師指著鞋說：『何嘗不自在？』黃龍感到驚訝。開堂之日，拈香祝聖，問答完畢，於是說：『問話暫且停止。只知道問佛問法，卻不知道佛法從哪裡來。』且說，從什麼地方來？垂下一隻腳說：『昔日黃龍，親自施行此令，十方諸佛，沒有敢違背的。歷代祖師，一切聖賢，沒有敢超越的。無量法門，一切妙義，天下老和尚的舌頭，始終如一。』

【English Translation】 English version: The Zongcheng (宗乘, the essence of Zen Buddhism) cannot be fully expressed by words. It's like an overzealous old woman, clearly trying to help but ending up covered in mud. People nowadays still hug bridge pillars to bathe, holding onto mooring ropes while trying to sail. After a long while, (the Zen master) said: 'How can you blame this old monk?'

Yun'an Zhenjing Chanshi (云庵真凈禪師) of Baofeng Kewen (寶峰克文) in Longxingfu (隆興府):

He was a son of the Zheng family from Shanfu (陜府), spending the summer retreat at Weishan (溈山). He heard a monk mention that another monk asked Yunmen (雲門): 'Is the Buddha-dharma like the moon in the water?' Yunmen replied: 'Clear waves have no way through.' The Zen master then understood. He went to see Huanglong (黃龍), but they didn't agree. The Zen master said: 'I have a good understanding, but this old man doesn't recognize it.' So he went to Xiangcheng (香城) to see Shun Heshang (順和尚). Shun Heshang asked: 'Where do you come from?' The Zen master said: 'From Huanglong.' Shun Heshang said: 'What has Huanglong said recently?' The Zen master said: 'Recently, the state government commissioned Huangbo Zhanglao (黃檗長老) to be the abbot. Huanglong said: 'Chanting praises in the bell tower, planting vegetables at the foot of the bed. If someone can give a matching phrase, they can go and be the abbot.' Sheng Shangzuo (勝上座) said: 'A fierce tiger sits in the middle of the road.' Huanglong then told him to go and be the abbot of Huangbo. Shun Heshang unconsciously said: 'Sheng Shouzuo (勝首座) only gave one turning phrase and was able to be the abbot of Huangbo; he hasn't even dreamed of the Buddha-dharma.' The Zen master had a great enlightenment upon hearing this, and then he understood Huanglong's intention. So he went back to see Huanglong. Huanglong asked: 'Where do you come from?' The Zen master said: 'I came specifically to pay respects to the abbot.' Huanglong said: 'It just so happens that the old monk is not here.' The Zen master said: 'Where did you go?' Huanglong said: 'A general invitation at Tiantai (天臺), touring the mountains at Nanyue (南嶽).' The Zen master said: 'In that case, this student can go freely.' Huanglong said: 'Where did you get the shoes on your feet?' The Zen master said: 'They were bought in Lushan (廬山) for seven hundred and fifty coins.' Huanglong said: 'Have you ever been free?' The Zen master pointed to his shoes and said: 'Have I ever not been free?' Huanglong was shocked. On the day of opening the hall, after offering incense and blessings, and finishing the question and answer session, he said: 'Let's stop asking questions for now. You only know to ask about the Buddha and the Dharma, but you don't know where the Buddha-dharma comes from.' And where does it come from? He lowered one foot and said: 'In the past, Huanglong personally issued this decree, and all the Buddhas of the ten directions did not dare to disobey it. All the ancestral masters and sages of all generations did not dare to exceed it. The immeasurable Dharma gates, all the wonderful meanings, the tongues of all the old monks in the world, are consistent from beginning to end.'

無敢異者。無異則且置。印在甚麼處。還見么。若見。非僧非俗。無偏無黨。一一分付。若不見。而我自收。遂收足。喝一喝曰。兵隨印轉。將逐符行。佛手驢腳生緣老。好痛與三十棒。而今會中莫有不甘者么。若有。不妨奇特。若無新長老謾你諸人去也。故我大覺世尊。昔于摩竭陀國。十二月八日。明星現時。豁然悟道。大地有情。一時成佛。今有釋子沙門某。于東震旦國大宋筠陽城中。六月十三日。赫日現時。又悟個甚麼。以拂子畫曰。我不敢輕於汝等。汝等皆當作佛。僧問。如何是佛。師呵呵大笑。僧曰。何哂之有。師曰。笑你隨語生解。曰偶然失利。師喝曰。不得禮拜。僧便歸眾。師復笑曰。隨語生解。問江西佛手驢腳接人。和尚如何接人。師曰。鮎魚上竹竿。曰全因今日。師曰。烏龜入水。問新豐吟。雲門曲。舉世知音能和續。大眾臨筵。愿清耳目。師以右手拍禪床。僧曰。木人拊掌。石女揚眉。師以左手拍禪床。僧曰。猶是學人疑處。師曰。何不腳跟下薦取。僧以坐具一拂師。曰爭奈腳跟下何。問遠遠馳符命。禪師俯應機。祖令當行也。方便指群迷。師曰。深曰。深意如何。師曰。淺曰。教學人如何領會。師曰點。問馬祖下尊宿。一個個阿漉漉地。唯有歸宗老較些子。黃龍下兒孫。一個個硬剝剝地。祇有

【現代漢語翻譯】現代漢語譯本無敢有異議者。沒有異議就先放在一邊。印章在什麼地方？還看得見嗎？如果看得見，就不是僧人也不是俗人，沒有偏袒也沒有結黨，一一分付給你們。如果看不見，就由我自己收起來。於是收起拄杖，喝一聲說：『兵隨印轉，將逐符行。佛手驢腳生緣老，好痛與三十棒。』現在會中莫非有不服氣的嗎？如果有，倒也奇特。如果沒有，新來的老和尚就欺騙了你們。所以我大覺世尊（指釋迦牟尼佛），昔日在摩揭陀國（Magadha，古印度十六雄國之一）十二月八日，明星出現的時候，豁然開悟，大地一切有情眾生，一時都成了佛。現在有釋子沙門（釋迦牟尼佛的弟子）某，在東震旦國（古代中國）大宋筠陽城中，六月十三日，太陽高照的時候，又悟到了什麼？用拂塵畫了一下說：『我不敢輕視你們，你們都應當成佛。』有僧人問：『如何是佛？』師父呵呵大笑。僧人說：『有什麼好笑的？』師父說：『笑你隨著言語而生出理解。』僧人說：『偶然失誤了。』師父喝道：『不得禮拜！』僧人便回到大眾中。師父又笑著說：『隨著言語而生出理解。』有人問：『江西佛手驢腳接人，和尚您如何接人？』師父說：『鮎魚上竹竿。』那人說：『全靠今天。』師父說：『烏龜入水。』有人問：『新豐吟，雲門曲，舉世知音能和續。大眾臨筵，愿清耳目。』師父用右手拍禪床。僧人說：『木人拊掌，石女揚眉。』師父用左手拍禪床。僧人說：『還是學人疑惑的地方。』師父說：『為何不在腳跟下薦取？』僧人以坐具拂了一下師父，說：『爭奈腳跟下如何？』有人問：『遠遠馳符命，禪師俯應機。祖令當行也，方便指群迷。』師父說：『深。』那人說：『深意如何？』師父說：『淺。』那人說：『教學人如何領會？』師父說：『點。』有人問：『馬祖（Mazu Daoyi，唐代禪師）門下的尊宿，一個個阿漉漉地（形容不乾脆利落），只有歸宗（Guizong Zhichang，唐代禪師）老和尚稍微好一些。黃龍（Huanglong Huinan，宋代禪師）門下的兒孫，一個個硬剝剝地（形容生硬刻板），只有...』

【English Translation】 English version No one dares to disagree. If there is no disagreement, then set it aside for now. Where is the seal? Can you still see it? If you can see it, then it is neither monk nor layman, without bias or partisanship, I will entrust it to each of you. If you cannot see it, then I will take it back myself.' Then he put away his staff and shouted, 'The army moves with the seal, the generals follow the talisman. The Buddha's hand and the donkey's foot are old karmic connections, a good painful thirty blows with the stick.' Now, is there anyone in this assembly who is not willing to accept this? If there is, that would be quite remarkable. If not, the new old monk has deceived you all. Therefore, my Great Awakened World Honored One (referring to Shakyamuni Buddha), in the past, in the country of Magadha (one of the sixteen ancient Indian kingdoms), on the eighth day of the twelfth month, when the morning star appeared, suddenly attained enlightenment, and all sentient beings on earth, at that moment, became Buddhas. Now there is the Shakya's disciple, the Shramana (a disciple of Shakyamuni Buddha) so-and-so, in the Great Song Dynasty's Yunyang City in the Eastern Zhen Dan country (ancient China), on the thirteenth day of the sixth month, when the sun was shining brightly, what else has he awakened to? He drew with his whisk and said, 'I dare not look down upon you, you should all become Buddhas.' A monk asked, 'What is Buddha?' The master laughed heartily. The monk said, 'What is there to laugh at?' The master said, 'I laugh at you for giving rise to understanding based on words.' The monk said, 'I accidentally made a mistake.' The master shouted, 'Do not bow!' The monk then returned to the assembly. The master laughed again and said, 'Giving rise to understanding based on words.' Someone asked, 'The Buddha's hand and donkey's foot of Jiangxi receive people, how does the abbot receive people?' The master said, 'A catfish climbing up a bamboo pole.' The person said, 'It's all thanks to today.' The master said, 'A turtle entering the water.' Someone asked, 'The Xin Feng Song, the Yun Men Tune, the world's connoisseurs can harmonize and continue. The assembly is here, wishing to cleanse our ears and eyes.' The master clapped the Zen bed with his right hand. The monk said, 'A wooden man claps his hands, a stone woman raises her eyebrows.' The master clapped the Zen bed with his left hand. The monk said, 'It is still a place of doubt for the student.' The master said, 'Why not recognize it under your feet?' The monk brushed the master with his sitting cloth, saying, 'What about under my feet?' Someone asked, 'From afar, a talisman is sent, the Zen master responds to the opportunity. The ancestral decree should be carried out, conveniently pointing out the confused.' The master said, 'Deep.' The person said, 'What is the deep meaning?' The master said, 'Shallow.' The person said, 'How should the student understand?' The master said, 'Point.' Someone asked, 'The venerable monks under Mazu (Mazu Daoyi, a Zen master of the Tang Dynasty), each one is so-so (describing being not decisive), only the old monk Guizong (Guizong Zhichang, a Zen master of the Tang Dynasty) is slightly better. The descendants under Huanglong (Huanglong Huinan, a Zen master of the Song Dynasty), each one is stiff and rigid, only...'

真凈老師較些子。學人恁么還扶得也無。師曰。打疊面前搕𢶍卻。曰若不同床睡。焉知被底穿。師不答。僧曰。這個為上上根人。忽遇中下之流如何指接。師亦不答。僧曰。非但和尚懡㦬。學人亦乃一場敗缺。師曰。三十年後悟去在。問承。古有言眾生日用而不知。未審不知個甚麼。師曰道。曰忽然知后如何。師曰。十萬八千。僧提起坐具曰。爭奈這個何。師便喝。上堂。天地與我同根。萬物與我一體。腳頭腳尾。橫三豎四。北俱盧洲火發。燒著帝釋眉毛。東海龍王忍痛不禁。轟一個霹靂。直得傾湫倒岳。云黯長空。十字街頭廖鬍子。醉中驚覺。起來拊掌呵呵大笑曰。筠陽城中近來少賊。乃拈拄杖曰。賊賊。上堂。道泰不傳天子令。行人盡唱太平歌。五九四十五。莫有人從懷州來么。若有。不得忘卻臨江軍豆豉。上堂。世尊拈華。迦葉微笑。拈拄杖曰。洞山拈起拄杖子。你諸人合作么生。擊香卓下座。上堂。裈無襠褲無口。頭上青灰三五斗。趙州老漢少賣弄。然則。國清才子貴。家富小兒驕。其奈。禾黍不陽艷。競栽桃李春。翻令力耕者。半作賣華人。上堂。佛法兩字直是難得人。有底不信自己佛事。唯憑少許古人影響。相似般若。所知境界。定相法門。動即背覺合塵。黏將去。脫不得。或學者來。如印印泥。遞相印

【現代漢語翻譯】現代漢語譯本真凈老師稍微批評了一下。學人這樣還能扶持得了嗎？老師說：『收拾起你面前的那些破爛吧。』學人說：『如果不同床睡覺，怎麼知道被子哪裡破了呢？』老師沒有回答。學人說：『這個是為上上根器的人準備的，如果遇到中下等根器的人，該如何引導呢？』老師也沒有回答。學人說：『不只是和尚您感到困惑，學人我也是一敗塗地。』老師說：『三十年後你自然會明白的。』有人問承：『古人說眾生每天都在用卻不知道，不知道的是什麼呢？』老師說：『道。』問：『如果忽然知道了之後會怎麼樣呢？』老師說：『那就差了十萬八千里了。』學人提起坐具說：『那這個又該怎麼辦呢？』老師便喝斥了他。上堂：天地與我同根，萬物與我一體。腳頭腳尾，橫三豎四。北俱盧洲（Uttarakuru，四大部洲之一，以享樂著稱）火災發生，燒到了帝釋（Indra，佛教中的護法神）的眉毛。東海龍王（Dragon King of the Eastern Sea，中國神話中的龍王）忍痛不禁，轟出一個霹靂，直接傾倒了山湫，遮蔽了長空。十字街頭的廖鬍子，在醉夢中驚醒，起來拍手呵呵大笑說：『筠陽城中最近很少有賊了。』於是拿起拄杖說：『賊！賊！』上堂：政治清明的時候不傳天子的命令，百姓都唱著太平歌。五九四十五，有沒有人從懷州來呢？如果有，不要忘記臨江軍的豆豉。上堂：世尊（釋迦牟尼佛的尊稱）拈花，迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一，以頭陀行著稱）微笑。拈起拄杖說：『洞山（Dòngshān，指洞山良價禪師）拈起拄杖子，你們各位該怎麼做呢？』擊打香案後下座。上堂：褲子沒有褲襠，衣服沒有領口，頭上頂著三五斗的青灰。趙州老漢（趙州從諗禪師）少賣弄吧。既然如此，國清寺的才子才顯得珍貴，家境富裕的小孩才顯得驕傲。但是，稻穀不茂盛，卻競相栽種桃李，反而使得努力耕作的人，有一半都變成了賣花人。上堂：佛法這兩個字真是難得啊。有些人不相信自己的佛性，只憑借少許古人的影響，相似於般若（Prajna，智慧），所知境界，定相法門。一動就背離覺悟而與塵世相合，粘著不放，脫離不了。或者有學人來，就像用印章在泥上蓋印，互相傳遞。

【English Translation】 English version Master Zhenjing criticized a bit. Can a student still be supported in this way? The Master said, 'Tidy up the mess in front of you.' The student said, 'If you don't sleep in the same bed, how do you know where the quilt is torn?' The Master did not answer. The student said, 'This is prepared for people of the highest caliber. If you encounter people of middle or lower caliber, how should you guide them?' The Master did not answer either. The student said, 'It's not just that you, the monk, are confused, but I, the student, am also a complete failure.' The Master said, 'You will understand it in thirty years.' Someone asked Cheng: 'The ancients said that sentient beings use it every day but do not know it. What is it that they do not know?' The Master said, 'The Dao.' Asked: 'What will happen if you suddenly know it?' The Master said, 'Then it will be one hundred and eight thousand miles away.' The student picked up the sitting mat and said, 'What should I do with this?' The Master scolded him. Going to the hall: Heaven and earth have the same root as me, and all things are one with me. From head to toe, horizontal and vertical. A fire broke out in Uttarakuru (one of the four continents, known for its enjoyment), burning the eyebrows of Indra (a Dharma protector in Buddhism). The Dragon King of the Eastern Sea (Dragon King of the Eastern Sea in Chinese mythology) couldn't help but endure the pain, and blasted a thunderbolt, directly overturning the mountain and covering the sky. Liao Huzi on the crossroads, awakened from his drunken dream, got up and clapped his hands and laughed and said: 'There have been few thieves in Junyang City recently.' So he picked up his crutch and said, 'Thief! Thief!' Going to the hall: When the government is clear, the emperor's orders are not passed on, and the people sing songs of peace. Five nines are forty-five. Is there anyone from Huaizhou? If so, don't forget the fermented soybeans from Linjiang Army. Going to the hall: The World Honored One (a respectful title for Shakyamuni Buddha) held up a flower, and Kashyapa (Mahākāśyapa, one of the ten major disciples of Shakyamuni, known for his ascetic practices) smiled. He picked up his crutch and said, 'Dongshan (Dòngshān, referring to Zen Master Dongshan Liangjie) picked up his crutch, what should you all do?' He struck the incense table and went down the seat. Going to the hall: The trousers have no crotch, the clothes have no collar, and there are three or five buckets of blue ash on the head. Old man Zhao Zhou (Zen Master Zhao Zhou Congshen) should show off less. Since this is the case, the talented scholars of Guoqing Temple are precious, and the rich children are proud. However, the rice is not luxuriant, but peach and plum trees are planted in competition, which makes half of the hard-working people become flower sellers. Going to the hall: The two words of Buddha-dharma are really rare. Some people do not believe in their own Buddha-nature, but only rely on a little influence from the ancients, similar to Prajna (wisdom), the realm of knowledge, and the Dharma gate of fixed appearance. As soon as they move, they deviate from enlightenment and unite with the dust, clinging to it and unable to get rid of it. Or if a student comes, it is like stamping a seal on mud, passing it on to each other.

授。不唯自誤。亦乃誤他。洞山門下無佛法與人。祇有一口劍。凡是來者一一斬斷。使伊性命不存。見聞俱泯。卻向父母未生前。與伊相見。見伊才向前便為斬斷。然則。剛刀雖利。不斬無罪之人。莫有無罪底么。也好與三十拄杖。上堂。洞山門下。要行便行。要坐便坐。缽盂里屙屎。凈瓶里吐唾。執法修行。如牛拽磨。上堂。洞山門下。有時和泥合水。有時壁立千仞。你諸方擬向和泥合水處見洞山。洞山且不在和泥合水處。擬向壁立千仞處見洞山。洞山且不在壁立千仞處。擬向一切處見洞山。洞山且不在一切處。你擬不要見洞山。鼻索又在洞山手裡。擬瞌睡也。把鼻索一掣。祇見眼孔定動。又不相識也。不要你識洞山。但識得自己也得。上堂。汾陽莫妄想。俱胝豎指頭。古今佛法事。到此一時休。休休。卻憶趙州勘婆子。不風流處也風流。拈拄杖曰。為眾竭力。上堂。頭陀石被莓苔裹。擲筆峰遭薜荔纏。羅漢院裡。一年度三個行者。歸宗寺里參退喫茶。上堂。師子不食彫殘。快鷹不打死兔。放出臨濟。大龍。抽卻。雲門一顧。拈起拄杖曰。雲行雨施。三草二木。師崇寧改元十月旦。示疾。望乃愈。出道具散諸徒。翌日中夜沐浴更衣趺坐。眾請說法。示偈及遺誡。宗門大略。言卒而逝。火葬𦦨成五色。白光上騰。煙所

至處皆設利。分骨塔于泐潭新豐。

南康軍云居真如院元祐禪師

信州王氏子。僧問。如何是道林的旨。師曰。劄。曰隨流認得性無喜亦無憂師曰。汝皮袋重多少。曰高著眼看。師曰。自領出去。問如何是祖師西來意。師曰。胡天雪壓玉麒麟。問如龜藏六時如何。師曰。文彩已彰。曰爭奈處處無軌跡。師曰。一任拖泥帶水。曰便與么去時如何。師曰。果然。上堂。過去諸如來更不再勘。現在諸菩薩。放過即不可。未來修學人。謾他一點不得。所以教中道。若人慾了知。三世一切佛。應觀法界性。一切惟心造。雖然如是。云居門下。正是金屑落眼。上堂。凡見聖見。春云掣電。真說妄說。空華水月。翻憶長髭見石頭。解道紅罏一點雪。擊禪床下座。上堂。龜毛為箭。兔角為弓。那吒忿怒。射破虛空。虛空撲落。傾湫倒岳。墻壁瓦礫放光明。歸依如來大圓覺。擊禪床下座。上堂。月色和云白。松聲帶露寒。好個真訊息。憑君子細看。黃龍先師和身放倒。還有人扶得起么。祖禰不了殃及兒孫。擊禪床下座。上堂。一切聲是佛聲。以拂子擊禪床曰。梵音深遠令人樂聞。又曰。一切色是佛色。乃拈起拂子曰。今佛放光明。助發實相義。已到之者。頂戴奉行。未到之者應如是知。應如是信。擊禪床下座。今諸方三塔。

【現代漢語翻譯】現代漢語譯本：到處都設立舍利塔。在泐潭新豐分建佛骨塔。

南康軍云居真如院元祐禪師

是信州王氏的兒子。有僧人問：『什麼是道林的宗旨？』禪師說：『劄。』僧人說：『隨波逐流認識到自性，沒有喜悅也沒有憂愁。』禪師說：『你的皮袋有多重？』僧人說：『高著眼看。』禪師說：『自己領出去。』問：『什麼是祖師西來意？』禪師說：『胡地的雪壓著玉麒麟。』問：『如龜藏六時如何？』禪師說：『文彩已經彰顯。』僧人說：『爭奈到處沒有軌跡。』禪師說：『一任拖泥帶水。』僧人說：『如果就這樣去時如何？』禪師說：『果然。』禪師上堂說法：『過去的諸如來不再重新勘驗，現在的諸菩薩，放過就不可挽回，未來修學的人，欺騙他一點也不行。所以經典中說：若人想要了解，過去、現在、未來一切佛，應當觀法界性，一切都是由心創造。』雖然是這樣，云居門下，正是金屑落入眼中。』禪師上堂說法：『凡是所見的聖見，如同春天的雲彩和閃電。真實的說法和虛妄的說法，如同空中的花朵和水中的月亮。』又想起長髭和尚見到石頭和尚，理解了紅爐中的一點雪。』擊打禪床後下座。禪師上堂說法：『用龜毛做箭，用兔角做弓，那吒（Nata，佛教護法神）忿怒，射破虛空。虛空撲落，傾倒山嶽。墻壁瓦礫都放出光明，歸依如來大圓覺。』擊打禪床後下座。禪師上堂說法：『月色和云一樣白，松聲帶著露水寒冷。這是個好的真訊息，憑各位仔細看。』黃龍先師全身放倒，還有人能扶得起來嗎？祖先不能了悟，災殃會降臨到子孫身上。』擊打禪床後下座。禪師上堂說法：『一切聲音都是佛的聲音。』用拂子擊打禪床說：『梵音深遠，令人樂於聽聞。』又說：『一切顏色都是佛的顏色。』於是拿起拂子說：『今佛放出光明，幫助闡發實相的意義。』已經到達這種境界的人，頂戴奉行；未到達這種境界的人，應當這樣知道，應當這樣相信。』擊打禪床後下座。現在各方的三塔。

【English Translation】 English version: Everywhere, stupas are established. Relic pagodas are distributed at Letan Xinfeng.

Yuanwu Chan Master of Zhenru Monastery, Yunju Mountain, Nankang Army

He was the son of the Wang family of Xinzhou. A monk asked, 'What is the essence of Daolin's teaching?' The Master said, 'Zha.' The monk said, 'Following the flow, one recognizes the nature, without joy or sorrow.' The Master said, 'How heavy is your skin bag?' The monk said, 'Look with high eyes.' The Master said, 'Take it away yourself.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'The snow of the barbarian land presses down on the jade Qilin (a mythical Chinese creature).' Asked, 'What about the turtle hiding its six senses?' The Master said, 'The patterns are already manifest.' The monk said, 'But there are no traces anywhere.' The Master said, 'Let it drag mud and carry water.' The monk said, 'What if I go like this?' The Master said, 'Indeed.' The Master ascended the hall and said, 'The past Tathagatas will not be re-examined. The present Bodhisattvas, once let go, cannot be recovered. Future learners, you cannot deceive them even a little. Therefore, the scriptures say: If one wishes to understand all the Buddhas of the three worlds, one should observe the nature of the Dharma realm, everything is created by the mind.' Although it is so, under the gate of Yunju, it is like gold dust falling into the eyes.' The Master ascended the hall and said, 'All seen holy views are like spring clouds and lightning. True speech and false speech are like flowers in the air and the moon in the water.' He recalled the monk with long whiskers seeing Stone Monk, understanding a snowflake in the red furnace.' He struck the Zen bed and descended. The Master ascended the hall and said, 'Using turtle hair as arrows and rabbit horns as bows, Nata (Nata, a Buddhist guardian deity) is furious, shooting through the void. The void collapses, overturning mountains. Walls and tiles emit light, taking refuge in the Tathagata's Great Perfect Enlightenment.' He struck the Zen bed and descended. The Master ascended the hall and said, 'The moonlight is as white as the clouds, the sound of the pines carries the coldness of the dew. This is a good true message, please look at it carefully.' Huanglong, the former teacher, fell down completely, is there anyone who can lift him up? If the ancestors do not understand, the calamity will befall their descendants.' He struck the Zen bed and descended. The Master ascended the hall and said, 'All sounds are the Buddha's voice.' He struck the Zen bed with a whisk and said, 'The Brahma sound is profound and pleasing to the ear.' He also said, 'All colors are the Buddha's color.' Then he picked up the whisk and said, 'Now the Buddha emits light, helping to elucidate the meaning of reality. Those who have arrived at this state, uphold and practice it; those who have not arrived at this state, should know and believe in this way.' He struck the Zen bed and descended. Now the three pagodas in all directions.

師始創也。

潭州大溈懷秀禪師

信州應氏子。僧問。昔日溈山水牯牛。自從放去絕蹤由。今朝幸遇師登座。未審時人何處求。師曰。不得犯人苗稼。曰恁么則。頭角已分明師曰。空把山童贈鐵鞭。

瑞州黃檗惟勝真覺禪師

潼川羅氏子。居講聚時。偶以扇勒窗欞有聲。忽憶。教中道。十方俱擊鼓。十處一時聞。因大悟。白本講。講令參問。師徑往黃龍。后因瑞州太守委龍遴選黃檗主人。龍集眾垂語曰。鐘樓上念贊。床腳下種菜。若人道得乃往住持。師出答曰。猛虎當路坐。龍大悅。遂令師往。由是誵方宗仰之。上堂。臨濟喝。德山棒。留與禪人作模範。歸宗磨雪峰毬。此個門庭接上流。若是黃檗即不然。也無喝。也無棒。亦不推磨。亦不輥毬。前面是案山。背後是主山。塞卻你眼睛。拶破你面門。於此見得。得不退轉地。盡未來際不向他求。若見不得。醍醐上味翻成毒藥。上堂。寂兮寥兮。蟾蜍皎皎下空谷。寬兮廓兮。曦光赫赫流四海。曹溪路上剿絕人行。多子塔前駢闐如市。直饒這裡薦得。倜儻分明。未是衲僧活計。大丈夫漢。須是向黑暗獄中。敲枷打鎖。餓鬼隊里。放火奪漿。推倒慈氏樓。拆卻空王殿。靈苗瑞草和根拔。滿地從教荊棘生。

隆興府祐聖法𡨢禪師

潮陽鄭

氏子。晚見黃龍。深蒙印可。上堂。此事如醫家驗病方。且雜毒滿腹。未易攻治。必瞑眩之藥。而後可瘳。就令徇意投之。適足狂惑。增其沉痼。求其已病。不亦左乎。法堂前草深。於心無愧。

蘄州開元子琦禪師

泉州許氏子。依開元智訥試經得度。精楞嚴圓覺。棄謁翠巖真禪師。問佛法大意。真唾地曰。這一滴落在甚麼處。師捫膺曰。學人今日脾疼。真解顏。辭參積翠。歲余盡得其道。乘間侍。翠商搉古今。適大雪。翠指曰。斯可以一致苕帚否。師曰。不能。然則天霽日出。雲物解駁。豈復有哉。知有底人。於一切言句。如破竹。雖百節當迎刃而解。詎容聲于擬議乎。一日翠遣僧逆問。老和尚三關語如何。師厲聲曰。你理會久遠時事作么。翠聞益奇之。於是名著叢席。翠歿。四祖演禪師命分座。室中垂語曰。一人有口道不得。姓字為誰。後傳至東林。總禪師嘆曰。琦首座如鐵山萬仞。卒難逗他語脈。未幾以開元為禪林。請師為第一世。上堂。虛空無內外。事理有短長。順則成菩提。逆則成煩惱。燈籠常瞌睡。露柱亦懊惱。大道在目前。更於何處討。以拂子擊禪床。上堂。四面亦無門。十方無壁落。頭髼鬆。耳卓朔。個個男兒大丈夫。何得無繩而自縛。且道透脫一句作么生道。良久曰。踏破草鞋赤腳走

【現代漢語翻譯】現代漢語譯本氏子（信徒）。晚上拜見黃龍（黃龍慧南禪師）。深受他的認可。上堂說法：這件事就像醫生診斷病情開藥方一樣。如果體內積聚了各種毒素，不容易用猛藥攻治，必須用藥性猛烈的藥，使病邪有所反應，然後才能痊癒。如果順著病人的意思投藥，反而會使人神志狂亂，加重病情。想要治好病，這樣做不是適得其反嗎？法堂前的草長得很深，但我內心無愧。

蘄州開元寺的子琦禪師

泉州許氏之子。依靠開元寺的智訥通過考試而剃度出家。精通《楞嚴經》和《圓覺經》。後來辭別智訥去拜見翠巖真禪師。問什麼是佛法的大意。真禪師向地上吐了口唾沫說：『這一滴落在什麼地方？』子琦禪師摸著胸口說：『學人今天脾臟疼。』真禪師笑了。子琦禪師告辭去參訪積翠禪師，一年多后完全領悟了他的禪法。一次在翠巖禪師身邊侍奉，翠巖禪師談論古今。正好下大雪，翠巖禪師指著雪說：『這可以用來做苕帚嗎？』子琦禪師說：『不能。』翠巖禪師說：『既然如此，那麼天晴日出，雲彩消散，又有什麼呢？』真正懂得的人，對於一切言語，就像劈竹子一樣，即使有一百個竹節，也應該迎刃而解，哪裡容得下猶豫和猜測呢？有一天，翠巖禪師派僧人反過來問子琦禪師：『老和尚的三關語是什麼？』子琦禪師厲聲說：『你理會久遠的事情做什麼？』翠巖禪師聽了更加覺得他奇特。於是子琦禪師的名聲傳遍了各個寺院。翠巖禪師去世后，四祖演禪師命令他分座說法。在方丈室裡開示說：『一個人有口卻說不出話，他的姓氏是誰？』後來他的禪法傳到東林寺，總禪師感嘆說：『琦首座就像萬仞鐵山，很難觸動他的話語脈絡。』不久，開元寺被改為禪林，請子琦禪師擔任第一世住持。上堂說法：虛空沒有內外之分，事理有長短之別。順應則成就菩提，違逆則產生煩惱。燈籠常常打瞌睡，露柱也很懊惱。大道就在眼前，還要到哪裡去尋找？』用拂子敲擊禪床。上堂說法：『四面沒有門，十方沒有墻壁。頭髮蓬鬆，耳朵聳立，個個都是大丈夫，為什麼無緣無故地自己束縛自己呢？那麼，透脫自在的一句該怎麼說呢？』良久，說：『踏破草鞋赤腳走。』

【English Translation】 English version A Shizi (lay Buddhist). He met Huanglong (Huanglong Huinan Chan Master) in the evening and received his profound approval. He ascended the Dharma hall and said: 'This matter is like a doctor's diagnosis and prescription. If various toxins have accumulated in the body, it is not easy to treat with strong medicine. It requires a drastic medicine to provoke a reaction from the disease, and then it can be cured. If you prescribe medicine according to the patient's wishes, it will only make them delirious and worsen their condition. Trying to cure the disease in this way is counterproductive, isn't it? The grass in front of the Dharma hall grows deep, but my conscience is clear.'

Chan Master Ziqi of Kaiyuan Temple in Qizhou

A son of the Xu family in Quanzhou. He relied on Zhinai of Kaiyuan Temple, passed the examination of scriptures, and was ordained as a monk. He was proficient in the Surangama Sutra and the Perfect Enlightenment Sutra. Later, he bid farewell to Zhinai and went to visit Chan Master Cuiyan Zhen. He asked what the great meaning of the Buddha-dharma was. Chan Master Zhen spat on the ground and said: 'Where does this drop fall?' Chan Master Ziqi touched his chest and said: 'This disciple's spleen hurts today.' Chan Master Zhen smiled. Chan Master Ziqi bid farewell and went to visit Chan Master Jicui. After more than a year, he completely understood his Chan teachings. Once, while serving Chan Master Cuiyan, Chan Master Cuiyan discussed ancient and modern matters. It was snowing heavily, and Chan Master Cuiyan pointed to the snow and said: 'Can this be used to make a broom?' Chan Master Ziqi said: 'No.' Chan Master Cuiyan said: 'If so, then when the sky clears and the sun comes out, and the clouds dissipate, what is there?' A person who truly understands, for all words, is like splitting bamboo. Even if there are a hundred joints, they should be easily resolved. How can there be room for hesitation and speculation? One day, Chan Master Cuiyan sent a monk to ask Chan Master Ziqi in return: 'What are the three barriers of the old monk?' Chan Master Ziqi said sternly: 'What are you doing concerning yourself with matters of the distant past?' Chan Master Cuiyan was even more amazed by him upon hearing this. Thus, Chan Master Ziqi's reputation spread throughout the monasteries. After Chan Master Cuiyan passed away, Chan Master Yanzong of the Fourth Patriarch Temple ordered him to share the Dharma seat. In the abbot's room, he gave instructions, saying: 'A person has a mouth but cannot speak; what is his surname?' Later, his Chan teachings were transmitted to Donglin Temple. Chan Master Zong sighed and said: 'Chief Seat Ziqi is like an iron mountain ten thousand fathoms high; it is difficult to touch the pulse of his words.' Soon, Kaiyuan Temple was changed to a Chan forest, and Chan Master Ziqi was invited to be the first abbot. He ascended the Dharma hall and said: 'Emptiness has no inside or outside; matters and principles have short and long. Following leads to Bodhi; opposing leads to afflictions. The lantern often dozes off; the dew pillar is also annoyed. The Great Path is right before your eyes; where else are you going to look for it?' He struck the Zen bed with his whisk. He ascended the Dharma hall and said: 'There are no doors on all sides; there are no walls in the ten directions. Hair is disheveled, ears are erect, each and every one of you is a great man. Why do you bind yourselves without any rope? So, how should you say a phrase of complete freedom?' After a long silence, he said: 'Breaking through straw sandals, walking barefoot.'

。僧問。須彌納芥子即不問。微塵里轉大法輪時如何。師曰。一步進一步。曰恁么則。朝到西天。暮歸唐土。師曰。作客不如歸家。曰久向道風。請師相見。師曰。云月是同。溪山各異。

袁州仰山行偉禪師

河朔人也。東京大佛寺受具。聽習圓覺。微有所疑。挈囊遊方。專扣祖意。至南禪師法席。六遷星序。一日扣請。尋被喝出。足擬跨門。頓省玄旨。出世仰山。道風大著。上堂。大眾會么。古今事掩不得。日用事藏不得。既藏掩不得。則日用現前。且問諸人。現前事作么生。參。上堂。大眾見么。開眼則普觀十方。閤眼則包含萬有。不開不合是何模樣。還見模樣么。久參高德。舉處便曉。後進初機。識取模樣。莫祇管貪睡。睡時眼見個甚麼。若道不見。與死人何別。直饒丹青處士筆頭上。畫出青山綠水。夾竹桃華。祇是相似模樣。設使石匠錐頭。鑽出群羊走獸。也祇是相似模樣。若是真模樣。任是處士石匠。無你下手處。諸人要見。須是著眼始得。良久曰。廣則一線道。狹則一寸半。以拂子擊禪床。上堂。鼓聲才動。大眾云臻。諸人上觀。山僧下覷。上觀觀個甚麼。下覷覷個甚麼。良久曰。對面不相識。上堂。道不在聲色。而不離聲色。凡一語一默。一動一靜。隱顯縱橫。無非佛事。日用現前。古今

【現代漢語翻譯】現代漢語譯本：僧人問道：『須彌山（Mount Sumeru，佛教宇宙觀中的聖山）納入芥子（芥菜籽，比喻極小之物）我不問，微塵（極小的塵埃）里轉大法輪（Dharma wheel，佛法的象徵）時如何？』

禪師說：『一步進一步。』

僧人說：『這樣說來，早上到西天（西方極樂世界），晚上回到唐土（中國）。』

禪師說：『作客不如歸家。』

僧人說：『久仰道風（禪師的教化風格），請禪師相見。』

禪師說：『云月是相同的，溪山各有不同。』袁州仰山行偉禪師（Yangshan Xingwei，唐代禪師）：

是河朔（古代中國北部地區）人。在東京大佛寺受具足戒（full monastic vows）。聽習《圓覺經》（Śūraṅgama Sūtra），略有疑惑。於是帶著行囊遊歷四方，專門請教祖師禪的真意。到南禪師（南泉普愿，Nanquan Puyuan）的門下，六年時間過去了。一天，他上前請教，隨即被喝斥出來。腳剛要跨過門檻，頓時領悟了玄妙的旨意。後來在仰山開法，他的道風非常盛行。上堂說法時說：『大眾明白嗎？古今的事情掩蓋不了，日常的事情隱藏不了。既然藏也藏不住，掩也掩蓋不了，那麼日常之事就在眼前。且問各位，眼前之事該如何參悟？』

又上堂說法：『大眾看見了嗎？睜開眼睛就普遍地觀看十方（ten directions，指整個宇宙），閉上眼睛就包含萬有。不睜開也不閉上是什麼模樣？還看見模樣嗎？』

長久參學的有德之人，一舉一動便能明白。後來的初學者，要認識這個模樣。不要只顧貪睡，睡覺時眼睛看見了什麼？如果說沒看見，那和死人有什麼區別？縱然是丹青高手，在筆下畫出青山綠水、夾竹桃花，也只是相似的模樣。即使是石匠用錐子，雕刻出群羊走獸，也只是相似的模樣。如果是真的模樣，任憑是丹青高手還是石匠，都無從下手。各位想要看見，必須著眼才行。』

良久，禪師說：『廣闊起來就是一線之路，狹窄起來就是一寸半。』用拂子敲擊禪床。

又上堂說法：『鼓聲才響，大眾就聚集而來。各位向上觀看，山僧向下看。向上觀看什麼？向下看什麼？』

良久，禪師說：『對面不相識。』

又上堂說法：『道不在聲色（sound and form），卻又不離聲色。凡是一言一默，一動一靜，隱顯縱橫，無非是佛事（Buddha's work）。日用現前，古今』

【English Translation】 English version: A monk asked: 'I won't ask about Mount Sumeru (the sacred mountain in Buddhist cosmology) being contained in a mustard seed (a metaphor for something extremely small), but what about turning the Dharma wheel (symbol of the Buddha's teaching) within a mote of dust (an extremely small particle)?'

The Master said: 'One step at a time.'

The monk said: 'If that's the case, then in the morning I'll arrive in the Western Paradise (Western Pure Land), and in the evening I'll return to Tang China (China).'

The Master said: 'Being a guest is not as good as returning home.'

The monk said: 'I have long admired your teaching style (the Master's way of teaching), please allow me to meet you.'

The Master said: 'The clouds and moon are the same, but the streams and mountains are different.' Zen Master Yangshan Xingwei (Yangshan Xingwei, a Zen master of the Tang Dynasty) of Yuanzhou:

He was from Hebei (a region in northern ancient China). He received the full monastic vows (full monastic vows) at the Great Buddha Temple in Tokyo. He studied the Śūraṅgama Sūtra (Śūraṅgama Sūtra), but had some doubts. So he traveled around with his bag, specifically seeking the true meaning of Zen. He stayed under Master Nanquan Puyuan (Nanquan Puyuan) for six years. One day, he approached the master for instruction and was immediately shouted out. As he was about to step over the threshold, he suddenly realized the profound meaning. Later, he established a teaching center at Yangshan, and his teaching style became very popular. When he ascended the Dharma hall, he said: 'Do you all understand? The events of the past and present cannot be concealed, and the events of daily life cannot be hidden. Since they cannot be hidden or concealed, then the events of daily life are right before you. So I ask you all, how do you contemplate the events before you?'

He also ascended the Dharma hall and said: 'Do you all see? When you open your eyes, you see the ten directions (ten directions, referring to the entire universe) universally, and when you close your eyes, you contain all things. What is the appearance of neither opening nor closing? Do you still see the appearance?'

Those who have studied with virtuous teachers for a long time can understand with every action. Beginners should recognize this appearance. Don't just be greedy for sleep. What do your eyes see when you sleep? If you say you don't see anything, then how are you different from a dead person? Even if a skilled painter paints green mountains, clear waters, and oleander flowers, it is only a similar appearance. Even if a stonemason carves a herd of sheep and beasts with a chisel, it is only a similar appearance. If it is the true appearance, then no matter if it is a skilled painter or a stonemason, they will have no way to start. If you want to see it, you must use your eyes.'

After a long pause, the Master said: 'When it is wide, it is a line; when it is narrow, it is half an inch.' He struck the Zen bed with his whisk.

He also ascended the Dharma hall and said: 'As soon as the drum sounds, the assembly gathers. You all look up, and this monk looks down. What do you look up at? What do I look down at?'

After a long pause, the Master said: 'Facing each other, yet not recognizing each other.'

He also ascended the Dharma hall and said: 'The Tao (the Way) is not in sound and form (sound and form), yet it is not separate from sound and form. Every word and silence, every movement and stillness, hidden and revealed, vertical and horizontal, is nothing but the Buddha's work (Buddha's work). Daily life is right before you, past and present.'

凝然。理何差互。師自題其像曰。吾真難邈。斑斑駁駁。擬欲安排。下筆便錯。示寂。阇維獲五色舍利。骨石栓索勾連。塔于寺之東。

南嶽福嚴慈感禪師

潼川杜氏子。上堂。古佛心祇如今。若不會苦沉吟。秋雨微微。秋風颯颯。乍此乍彼。若為酬答。沙岸蘆華。青黃交雜。禪者何依。良久曰。劄。

潭州云蓋守智禪師

劍州陳氏子。遊方至豫章大寧。時法昌遇禪師韜藏西山。師聞其飽參。即之。昌問曰。汝何所來。師曰大寧。又問。三門夜來倒。汝知么。師愕然。曰不知。昌曰。吳中石佛大。有人不曾得見。師惘然。即展拜。昌使謁翠巖真禪師。雖久之無省。且不捨寸陰。及謁黃龍于積翠。始盡所疑。後首眾石霜。遂開法道吾。徙云蓋。僧問。有一無絃琴。不是世間木。今朝負上來。請師彈一曲。師拊膝一下。僧曰。金風颯颯和清韻。請師方便再垂音。師曰。陜府出鐵牛。上堂。緊峭離水靴。踏破湖湘月。手把鐵蒺藜。打破龍虎穴。翻身倒上樹。始見無生滅。卻笑老瞿曇。彈指超彌勒。上堂。昨日高山看釣魚。步行騎馬失卻驢。有人拾得駱駝去。重賞千金一也無。若向這裡薦得不著。還草鞋錢。上堂。舉趙州問僧。向甚麼處去。曰摘茶去。州曰。閑師曰。道著不著。何處摸索。背後龍鱗

【現代漢語翻譯】現代漢語譯本：

凝然（形容詞，指禪定狀態）。道理有什麼差別呢？禪師自己題寫自己的畫像說：『我的真容難以描摹，斑斑駁駁。想要安排，下筆就錯了。』示寂（指僧人圓寂）。荼毗（指火葬）后獲得五色舍利（指火化后結成的結晶體）。骨石栓索勾連，建塔于寺廟的東邊。

南嶽福嚴慈感禪師

是潼川杜家的兒子。上堂說法：『古佛的心性就在如今，如果不會，就只能痛苦地沉吟。秋雨微微，秋風颯颯。一會兒這樣，一會兒那樣，要如何酬答？沙岸上的蘆葦花，青黃交雜。禪者依靠什麼？』良久后說：『劄（象聲詞）。』

潭州云蓋守智禪師

是劍州陳家的兒子。遊方來到豫章大寧，當時法昌遇禪師在韜**山。禪師聽說他飽參，就前往拜訪。法昌問：『你從哪裡來？』禪師說：『大寧。』又問：『三門夜裡倒了，你知道嗎？』禪師愕然，說：『不知道。』法昌說：『吳中的石佛很大，有人不曾得見。』禪師惘然，隨即展拜。法昌讓他去拜見翠巖真禪師，雖然很久也沒有開悟，但也不捨棄寸陰。等到在積翠拜見黃龍時，才徹底解開了疑惑。後來在石霜主持僧眾，於是開法道吾，遷到云蓋。有僧人問：『有一把沒有弦的琴，不是世間的木頭做的。今天背上來，請禪師彈一曲。』禪師拍了一下膝蓋。僧人說：『金風颯颯，和著清韻，請禪師方便再垂音。』禪師說：『陜府出鐵牛。』上堂說法：『緊峭的離水靴，踏破湖湘的月亮。手把鐵蒺藜，打破龍虎的巢穴。翻身倒上樹，才見到無生滅。卻笑老瞿曇（指釋迦摩尼），彈指超越彌勒（指彌勒菩薩）。』上堂說法：『昨日在高山看釣魚，步行騎馬卻丟了驢。有人拾得駱駝去，重賞千金也沒有。』如果在這裡領會不到，還要還草鞋錢。上堂說法：『舉趙州問僧人，向什麼地方去？僧人說：摘茶去。趙州說：閑。』禪師說：『說中了嗎？沒說中嗎？在哪裡摸索？背後龍鱗。』

【English Translation】 English version:

'N凝然 (Níngrán) (adjective, describing a state of Chan meditation). What differences are there in principle? The Chan master inscribed his own portrait, saying: 『My true form is difficult to depict, mottled and fragmented. Trying to arrange it, the brush goes wrong as soon as it touches the paper.』 He entered Nirvana (Shìjì) (referring to a monk's passing). After cremation (荼毗, Túpí), five-colored Śarīra (舍利, Shèlì) (referring to crystalline remains after cremation) were obtained. The bone stones were connected by mortise and tenon, and a pagoda was built to the east of the temple.

Chan Master Cigan (慈感, Cígǎn) of Fuyan (福嚴, Fúyán) Temple, Nanyue (南嶽, Nányuè)

He was a son of the Du family of Tongchuan (潼川, Tóngchuān). In an Dharma talk, he said: 『The mind of the ancient Buddha is right now. If you don't understand, you can only groan in pain. The autumn rain is drizzling, the autumn wind is rustling. Sometimes this, sometimes that, how to respond? The reeds on the sandy shore are a mix of green and yellow. What do Chan practitioners rely on?』 After a long pause, he said: 『Zha (劄, Zhā) (onomatopoeia).』

Chan Master Shouzhi (守智, Shǒuzhì) of Yungai (云蓋, Yúngài) Temple, Tanzhou (潭州, Tánzhōu)

He was a son of the Chen family of Jianzhou (劍州, Jiànzhōu). He traveled to Daning (大寧, Dàníng) in Yuzhang (豫章, Yùzhāng). At that time, Chan Master Fachang Yu (法昌遇, Fǎchāng Yù) was at Tao** Mountain. The Chan master heard that he was well-versed in Chan practice, so he went to visit him. Fachang asked: 『Where do you come from?』 The Chan master said: 『Daning.』 He then asked: 『The three gates fell down last night, do you know?』 The Chan master was stunned and said: 『I don't know.』 Fachang said: 『The stone Buddha in Wuzhong (吳中, Wúzhōng) is very large, but some people have never seen it.』 The Chan master was bewildered and immediately prostrated. Fachang sent him to visit Chan Master Cuiyan Zhen (翠巖真, Cuìyán Zhēn). Although he did not attain enlightenment for a long time, he did not waste a moment. When he visited Huanglong (黃龍, Huánglóng) at Jicui (積翠, Jīcuì), he finally resolved all his doubts. Later, he presided over the monastic community at Shishuang (石霜, Shíshuāng), and then opened the Dharma at Daowu (道吾, Dàowú), moving to Yungai. A monk asked: 『There is a stringless zither, not made of worldly wood. Today I carry it up, please play a tune, Master.』 The Chan master patted his knee once. The monk said: 『The golden wind rustles, harmonizing with the clear melody, please Master conveniently bestow another sound.』 The Chan master said: 『Iron oxen come from Shanfu (陜府, Shǎnfǔ).』 In an Dharma talk, he said: 『Tight and steep water-leaving boots, trampling the moon of Hunan and Xiang. Holding an iron caltrop in hand, breaking the dragon and tiger's lair. Turning upside down on the tree, only then do you see no birth and no death. Laughing at old Gautama (瞿曇, Qútán) (referring to Shakyamuni Buddha), snapping his fingers and surpassing Maitreya (彌勒, Mílè) (referring to Maitreya Bodhisattva).』 In an Dharma talk, he said: 『Yesterday I watched fishing on the high mountain, walking and riding but lost the donkey. Someone picked up a camel and left, even a thousand gold would not be enough reward.』 If you can't understand it here, you still have to pay for the straw sandals. In an Dharma talk, he said: 『Raising the case of Zhaozhou (趙州, Zhàozhōu) asking a monk, where are you going? The monk said: Picking tea. Zhaozhou said: Idle.』 The Chan master said: 『Did he hit the mark? Did he miss the mark? Where are you groping? Dragon scales on the back.』'

。面前驢腳。翻身觔斗。孤雲野鶴。呵呵呵。示眾。不離當處。常湛然。覓即知君不可見。雖然先聖恁么道。且作個模子搭卻。若也出不得。祇抱得古人底。若也出得。方有少分相應。云蓋則不然。騎駿馬。繞須彌。過山尋蟻跡。能有幾人知。師居院之東堂。政和辛卯。死心謝事黃龍。由湖南入山奉觀。日已夕矣。侍僧通謁。師曳履且行且語曰。將燭來看其面目。何似生。而致名喧宇宙。死心亦絕叫。把近前來我要照。是真師叔。是假師叔。師師當胸驅一拳。死心曰。卻是真個。遂作禮。賓主相得歡甚。及死心復領黃龍。至政和甲午示寂。時師住開福。得訃上堂。法門不幸法幢摧。五蘊山中化作灰。昨夜泥牛通一線。黃龍從此入輪迴。

福州玄沙合文明慧禪師

僧問。如何是道。師曰。私通車馬。僧進一步。師曰。官不容針。

楊州建隆院昭慶禪師

上堂。始見新歲倏忽。早是二月初一。天氣和融。擬舉個時節因緣。與諸人商量。卻被帝釋梵王在門外柳眼中努。出頭來先說偈言。褭褭飏輕絮。且逐風來去。相次走綿毬。休言道我絮。當時撞著阿修羅。把住云。任你絮。忽逢西風吹渭水。落葉滿長安。一句作么生道。於是帝釋縮頭。入柳眼中。良久曰。參。

安吉州報本慧元禪師

【現代漢語翻譯】現代漢語譯本。面前驢腳：形容事物顯而易見，就在眼前。翻身觔斗：比喻徹底改變或擺脫困境。孤雲野鶴：比喻閑散自在，無拘無束。呵呵呵：表示一種開懷大笑或嘲諷的語氣。示眾：展示給眾人看，公開。不離當處：不離開當下所在的地方，指真理就在眼前。常湛然：永遠清澈明亮，指佛性。覓即知君不可見：如果去尋找，就知道你是不可見的，指真理不可通過外在尋找獲得。雖然先聖恁么道：雖然過去的聖人是這麼說的。且作個模子搭卻：姑且做一個模型把它搭建起來。若也出不得：如果不能從中突破。祇抱得古人底：只能抱著古人的東西不放。若也出得：如果能夠從中突破。方有少分相應：才能有少許的相應。云蓋則不然：云蓋禪師則不是這樣。騎駿馬：騎著駿馬。繞須彌（Sumeru）：圍繞須彌山（佛教宇宙觀中的中心山）。過山尋蟻跡：翻山越嶺尋找螞蟻的軌跡，比喻徒勞無功。能有幾人知：能有幾個人知道呢？師居院之東堂：禪師住在寺院的東堂。政和辛卯：政和年間的辛卯年。死心謝事黃龍：死心禪師辭去黃龍寺的職務。由湖南入山奉觀：從湖南進入山中去拜訪云蓋禪師。日已夕矣：太陽已經西下。侍僧通謁：侍者通報。師曳履且行且語曰：禪師拖著鞋子邊走邊說。將燭來看其面目：拿蠟燭來照看他的面目。何似生：長得什麼樣子？而致名喧宇宙：卻因此名聲響徹宇宙。死心亦絕叫：死心禪師也大叫一聲。把近前來我要照：把他拉近前來我要照一照。是真師叔：是真正的師叔。是假師叔：是假的師叔。師師當胸驅一拳：云蓋禪師朝著死心禪師的胸口打了一拳。死心曰：死心禪師說。卻是真個：確實是真的。遂作禮：於是行禮。賓主相得歡甚：賓主之間相處得非常愉快。及死心復領黃龍：等到死心禪師再次主持黃龍寺。至政和甲午示寂：到政和甲午年圓寂。時師住開福：當時云蓋禪師住在開福寺。得訃上堂：得到訃告後上堂說法。法門不幸法幢摧：佛法不幸法幢倒塌。五蘊山中化作灰：在五蘊山中化為灰燼。昨夜泥牛通一線：昨夜泥牛開通了一條線。黃龍從此入輪迴：黃龍禪師從此進入輪迴。福州玄沙合文明慧禪師僧問：有僧人問道。如何是道：什麼是道？師曰：禪師說。私通車馬：可以通行車馬的道路，比喻方便之道。僧進一步：僧人進一步追問。師曰：禪師說。官不容針：官府不允許針通過，比喻嚴密。楊州建隆院昭慶禪師上堂：上堂說法。始見新歲倏忽：剛看到新年轉瞬即逝。早是二月初一：已經是二月初一了。天氣和融：天氣溫暖和煦。擬舉個時節因緣：打算舉一個時節因緣。與諸人商量：和大家商量。卻被帝釋梵王：卻被帝釋（Indra）和梵天（Brahma）。在門外柳眼中努：在門外的柳樹眼中努嘴。出頭來先說偈言：出來先說偈語。褭褭飏輕絮：輕輕地飄揚著柳絮。且逐風來去：且隨著風來來去去。相次走綿毬：接連滾動著棉球。休言道我絮：不要說我是柳絮。當時撞著阿修羅（Asura）：當時碰到了阿修羅（非天神）。把住云：抓住柳絮說。任你絮：隨你飄絮。忽逢西風吹渭水：忽然遇到西風吹拂渭水。落葉滿長安：落葉飄滿長安。一句作么生道：這一句怎麼說？於是帝釋縮頭：於是帝釋縮回了頭。入柳眼中：進入柳樹眼中。良久曰：過了很久說。參：參！安吉州報本慧元禪師

【English Translation】 English version 'Donkey's feet in front of you': Describes something obvious and right in front of you. 'Somersault': A metaphor for completely changing or breaking free from a difficult situation. 'Lone cloud and wild crane': A metaphor for being free and unrestrained. 'Heh heh heh': Expresses a hearty laugh or a mocking tone. 'Show to the public': To show to everyone, to make public. 'Not leaving the present place': Not leaving the place where you are now, indicating that the truth is right in front of you. 'Always clear and bright': Eternally clear and bright, referring to Buddha-nature. 'Seeking means knowing you cannot be seen': If you seek, you will know that you cannot be seen, indicating that the truth cannot be obtained through external seeking. 'Although the former sages said so': Although the past sages said so. 'Let's make a model and build it': Let's make a model and build it for now. 'If you can't get out': If you can't break through from it. 'You can only hold onto the ancients' things': You can only hold onto the things of the ancients. 'If you can get out': If you can break through from it. 'Then there will be a little correspondence': Then there will be a little correspondence. 'Yun Gai is not like that': Chan Master Yun Gai is not like that. 'Riding a fine horse': Riding a fine horse. 'Around Sumeru': Around Mount Sumeru (the central mountain in the Buddhist cosmology). 'Crossing mountains to find ant tracks': Crossing mountains to find ant tracks, a metaphor for futile efforts. 'How many people can know': How many people can know? 'The master lives in the east hall of the temple': The Chan master lives in the east hall of the temple. 'Zhenghe Xinmao': The Xinmao year of the Zhenghe era. 'Sixin resigned from Huanglong': Chan Master Sixin resigned from the position of Huanglong Temple. 'Entering the mountain from Hunan to pay respects': Entering the mountain from Hunan to visit Chan Master Yungai. 'The sun has already set': The sun has already set. 'The attendant reported': The attendant reported. 'The master dragged his shoes and walked and said': The Chan master dragged his shoes and walked and said. 'Bring a candle to see his face': Bring a candle to see his face. 'What does he look like': What does he look like? 'But his name is known throughout the universe': But his name is known throughout the universe. 'Sixin also exclaimed': Chan Master Sixin also exclaimed. 'Bring him closer, I want to see': Bring him closer, I want to see. 'Is it a real uncle': Is it a real uncle? 'Is it a fake uncle': Is it a fake uncle? 'The master drove a fist into his chest': Chan Master Yungai punched Chan Master Sixin in the chest. 'Sixin said': Chan Master Sixin said. 'It is indeed real': It is indeed real. 'Then he saluted': Then he saluted. 'The host and guest got along very happily': The host and guest got along very happily. 'And when Sixin returned to lead Huanglong': And when Chan Master Sixin returned to preside over Huanglong Temple. 'He passed away in the Jiawu year of Zhenghe': He passed away in the Jiawu year of Zhenghe. 'At that time, the master lived in Kaifu': At that time, Chan Master Yungai lived in Kaifu Temple. 'Upon receiving the obituary, he ascended the hall': After receiving the obituary, he ascended the hall to give a Dharma talk. 'The Dharma gate is unfortunate, the Dharma banner is destroyed': The Dharma is unfortunate, the Dharma banner has fallen. 'Transformed into ashes in the mountain of the five aggregates': Transformed into ashes in the mountain of the five aggregates. 'Last night, the mud ox connected a line': Last night, the mud ox connected a line. 'Huanglong has entered reincarnation from now on': Chan Master Huanglong has entered reincarnation from now on. Chan Master Xuansha Heming Hui of Fuzhou A monk asked: A monk asked. 'What is the Dao?': What is the Dao? The master said: The Chan master said. 'Private passage for vehicles and horses': A road where vehicles and horses can pass, a metaphor for a convenient path. The monk took a step further: The monk asked further. The master said: The Chan master said. 'The government does not allow a needle': The government does not allow a needle to pass, a metaphor for strictness. Chan Master Zhaoqing of Jianlong Temple in Yangzhou Ascending the hall: Ascending the hall to give a Dharma talk. 'I just saw the new year pass quickly': I just saw the new year pass quickly. 'It's already the first day of February': It's already the first day of February. 'The weather is warm and harmonious': The weather is warm and harmonious. 'Intending to raise a seasonal cause and condition': Intending to raise a seasonal cause and condition. 'Discuss with everyone': Discuss with everyone. 'But Indra and Brahma': But Indra and Brahma. 'Pouted in the willow eyes outside the door': Pouted in the willow eyes outside the door. 'Coming out, they first said a verse': Coming out, they first said a verse. 'Light catkins fluttering': Light catkins fluttering. 'And chasing the wind back and forth': And chasing the wind back and forth. 'Rolling cotton balls one after another': Rolling cotton balls one after another. 'Don't say I'm catkins': Don't say I'm catkins. 'At that time, encountering Asura': At that time, encountering Asura (a non-heavenly deity). 'Holding it, he said': Holding the catkins, he said. 'Let you flutter': Let you flutter. 'Suddenly encountering the west wind blowing the Wei River': Suddenly encountering the west wind blowing the Wei River. 'Falling leaves fill Chang'an': Falling leaves fill Chang'an. 'How to say this sentence?': How to say this sentence? 'Then Indra shrank his head': Then Indra shrank his head. 'Entering the willow eyes': Entering the willow eyes. 'After a long time, he said': After a long time, he said. 'San!': San! Chan Master Huiyuan of Baoben Temple in Anji Prefecture

潮州倪氏子。十九為大僧。遍歷叢席。于黃龍三關語下悟入。住后僧問。諸佛不出世。達磨不西來。正當恁么時。未審來不來。師曰。撞著你鼻孔。上堂。白雲消散。紅日東昇。仰面看天。低頭覷地。東西南北。一任觀光。達磨眼睛。斗量不盡。演若何曾認影。善財不往南方。衲僧鼻孔遼天。到此一時穿卻。僧出禮拜曰。學人有一問。和尚還答否。師曰。昨日答汝了也。曰今日作么生。師曰。明日來。上堂。僧問。諸佛所說法。種種皆方便。是否。師曰。是。曰為甚麼。諸法寂滅相。不可以言宣。師曰。且莫錯會。僧以坐具一畫。師喝曰。諸法寂滅相。不可以言宣。今之學者。方見道不可以言宣。便擬絕慮忘緣。杜塞視聽。如斯見解。未有自在分。諸人要會寂滅相么。出門不見一纖毫。滿目白雲與青嶂。師坐而不臥餘三十年。示寂。塔全身於峴山。

吉州仁山隆慶院慶閑禪師

福州卓氏子。母夢。胡僧授以明珠。吞之而娠。及生白光照室。幼不近酒胾。年十一棄俗。十七得度。二十遍參。后謁黃龍于黃檗。龍問甚處來。師曰。百丈。曰幾時離彼。師曰。正月十三。龍曰。腳跟好痛與三十棒。師曰。非但三十棒。龍喝曰。許多時行腳。無點氣息。師曰。百千諸佛亦乃如是。曰汝與么來。何曾有纖毫到諸佛

【現代漢語翻譯】現代漢語譯本潮州倪氏之子，十九歲時成為僧人，遍訪各處寺院，在黃龍（Huanglong，禪宗寺院名）的三關語下開悟。住持寺院后，有僧人問：『諸佛不出世，達摩（Damo，菩提達摩的簡稱，禪宗初祖）不西來，正當這個時候，不知來還是不來？』師父說：『撞著你的鼻孔。』上堂說法時說：『白雲消散，紅日東昇，仰面看天，低頭看地，東西南北，任你觀賞風光。達摩的眼睛，用斗來量也量不盡。演若（Yanruo，人名）何曾認清自己的影子？善財（Shancai，佛教人物）不去南方。衲僧（Naseng，僧人的謙稱）的鼻孔朝天。到此一時全部穿透。』僧人出來禮拜說：『學人有一問，和尚還回答嗎？』師父說：『昨天已經回答你了。』僧人說：『今天怎麼樣？』師父說：『明天再來。』上堂說法時說，有僧人問：『諸佛所說的法，種種都是方便之說，是這樣嗎？』師父說：『是。』僧人說：『為什麼諸法寂滅相，不可以用言語宣說？』師父說：『且莫錯會。』僧人以坐具畫了一下，師父呵斥道：『諸法寂滅相，不可以用言語宣說。』現在的學人，一見到道不可以言語宣說，便想斷絕思慮，忘記因緣，堵塞視聽。這樣的見解，還沒有自在的份。諸位要領會寂滅相嗎？出門不見一絲一毫，滿眼都是白雲和青山。』師父坐著而不躺臥有三十多年，示寂（shiji，僧人去世的婉稱）。全身塔葬于峴山（Xian Shan）。

吉州（Jizhou，地名）仁山隆慶院（Renshan Longqing Yuan，寺院名）慶閑禪師（Qingxian Chanshi，禪師名）：

福州（Fuzhou，地名）卓氏之子，母親夢見胡僧（Huseng，外族僧人）授予她一顆明珠，吞下後就懷孕了。出生時有白光照亮房間。從小不接近酒肉。十一歲時離開世俗，十七歲時得度（dedu，出家）。二十歲時遍參（biancan，廣泛參訪）。後來在黃檗（Huangbo，地名）拜見黃龍（Huanglong，禪師名）。黃龍問：『從哪裡來？』師父說：『百丈（Baizhang，地名）。』黃龍說：『什麼時候離開那裡的？』師父說：『正月十三。』黃龍說：『腳跟很痛，打三十棒。』師父說：『非但三十棒。』黃龍呵斥道：『行腳（xingjiao，雲遊）這麼久，沒有一點氣息。』師父說：『百千諸佛也是這樣。』黃龍說：『你這樣來，何曾有一絲一毫到達諸佛？』

【English Translation】 English version A son of the Ni family in Chaozhou (Chaozhou, a place name) became a monk at the age of nineteen. He traveled to various monasteries and attained enlightenment under the 'three barriers' of Huanglong (Huanglong, name of a Zen monastery). After becoming the abbot, a monk asked: 'The Buddhas do not appear in the world, and Bodhidharma (Damo, short for Bodhidharma, the first patriarch of Zen) did not come from the West. At this very moment, I wonder if he comes or not?' The master said: 'He bumps into your nostrils.' During an Dharma talk, he said: 'White clouds dissipate, and the red sun rises in the east. Look up at the sky, look down at the earth, east, west, north, and south, let you enjoy the scenery. Bodhidharma's eyes cannot be measured even with a dou (dou, a unit of measurement). Yanruo (Yanruo, a person's name) has never recognized his own shadow? Sudhana (Shancai, a Buddhist figure) does not go to the south. The nostrils of the monks (Naseng, a humble term for monks) face the sky. At this moment, they are all pierced through.' A monk came out to bow and said: 'This student has a question, will the abbot answer it?' The master said: 'I answered you yesterday.' The monk said: 'What about today?' The master said: 'Come tomorrow.' During an Dharma talk, a monk asked: 'The Dharma spoken by the Buddhas, all kinds of them are expedient means, is that so?' The master said: 'Yes.' The monk said: 'Why is it that the characteristics of all dharmas are quiescent and cannot be expressed in words?' The master said: 'Don't misunderstand.' The monk drew a line with his sitting cloth, and the master scolded: 'The characteristics of all dharmas are quiescent and cannot be expressed in words.' Today's scholars, as soon as they see that the Dao cannot be expressed in words, want to cut off thoughts, forget causes and conditions, and block sight and hearing. Such views do not have a share of freedom. Do you want to understand the characteristics of quiescence? Go out the door and see not a single hair, but your eyes are full of white clouds and green mountains.' The master sat without lying down for more than thirty years and passed away (shiji, a euphemism for the death of a monk). His whole body was buried in a pagoda on Xian Mountain (Xian Shan).

Zen Master Qingxian (Qingxian Chanshi, name of a Zen master) of Renshan Longqing Monastery (Renshan Longqing Yuan, name of a monastery) in Jizhou (Jizhou, a place name):

A son of the Zhuo family in Fuzhou (Fuzhou, a place name). His mother dreamed that a foreign monk (Huseng, a foreign monk) gave her a bright pearl, and she became pregnant after swallowing it. When he was born, a white light illuminated the room. He did not approach wine or meat from a young age. He left the secular world at the age of eleven and was ordained (dedu, to become a monk) at the age of seventeen. He widely visited (biancan, widely visited) at the age of twenty. Later, he visited Huanglong (Huanglong, name of a Zen master) in Huangbo (Huangbo, a place name). Huanglong asked: 'Where do you come from?' The master said: 'Baizhang (Baizhang, a place name).' Huanglong said: 'When did you leave there?' The master said: 'The thirteenth day of the first month.' Huanglong said: 'Your heels hurt, give you thirty blows.' The master said: 'Not just thirty blows.' Huanglong scolded: 'You have been traveling (xingjiao, wandering) for so long, and you don't have a bit of breath.' The master said: 'All the Buddhas are like this.' Huanglong said: 'Coming like this, have you ever reached the Buddhas by a single hair?'

境界。師曰。諸佛未必到慶閑境界。龍問。如何是汝生緣處。師曰。早晨吃白粥。如今又覺饑。問我手何似佛手。師曰。月下弄琵琶。問我腳何似驢腳師曰。鷺鷥立雪非同色。龍嗟咨而視曰。汝剃除鬚髮。當爲何事。師曰。祇要無事。曰與么則。數聲清磬是非外。一個閑人天地間也。師曰。是何言歟。曰靈利衲子。師曰。也不消得。龍曰。此間有辯上座者。汝著精彩。師曰。他有甚長處。曰他拊汝背一下又如何。師曰。作甚麼。曰他展兩手。師曰。甚處學這虛頭來。龍大笑。師卻展兩手。龍喝之。又問。𢤱𢤱鬆鬆。兩人共一碗。作么生會。師曰。百雜碎。曰盡大地是個須彌山。撮來掌中。汝又作么生會。師曰。兩重公案。曰這裡從汝胡言漢語。若到同安如何過得。(時英邵武在同安作首座。師欲往見之)師曰。渠也須到這個田地始得。曰忽被渠指火罏。曰這個是黑漆火罏。那個是黑漆香卓。甚處是不到處。師曰。慶閑面前且從恁么說話。若是別人笑和尚去。龍拍一拍。師便喝。明日同看僧堂曰。好僧堂。師曰。極好工夫。曰好在甚處。師曰。一梁拄一柱。曰此未是好處。師曰。和尚又作么生。龍以手指曰。這柱得與么圓。那枋得與么匾。師曰。人天大善知識。須是和尚始得即趨去。明日侍立。龍問。得坐披衣。向後如

【現代漢語翻譯】現代漢語譯本境界。慶閑禪師說：『諸佛未必到達慶閑的境界。』龍禪師問：『什麼是你的生緣之處？』慶閑禪師說：『早晨吃白粥，如今又覺得飢餓。』龍禪師問：『我的手像不像佛手？』慶閑禪師說：『月下弄琵琶。』龍禪師問：『我的腳像不像驢腳？』慶閑禪師說：『鷺鷥立在雪中，顏色不同。』龍禪師感嘆地看著慶閑禪師說：『你剃除鬚髮，是爲了什麼事？』慶閑禪師說：『只要無事。』龍禪師說：『既然如此，那麼數聲清磬在是非之外，一個閑人在天地之間。』慶閑禪師說：『這是什麼話？』龍禪師說：『真是靈利的衲子。』慶閑禪師說：『也不需要這樣。』龍禪師說：『這裡有位辯上座，你可要拿出精彩的本事。』慶閑禪師說：『他有什麼長處？』龍禪師說：『他拍你背一下又如何？』慶閑禪師說：『做什麼？』龍禪師說：『他展開兩手。』慶閑禪師說：『從哪裡學來這些虛頭？』龍禪師大笑。慶閑禪師也展開兩手。龍禪師喝斥他。又問：『𢤱𢤱鬆鬆，兩人共用一碗，怎麼理解？』慶閑禪師說：『百雜碎。』龍禪師說：『整個大地都是一座須彌山（Sumeru Mountain，佛教宇宙觀中的中心山），把它撮在掌中，你又怎麼理解？』慶閑禪師說：『兩重公案。』龍禪師說：『這裡任你胡言漢語，如果到了同安（Tong'an，地名），你如何過得去？』（當時英邵武在同安擔任首座，慶閑禪師想要去拜訪他）慶閑禪師說：『他也必須達到這個田地才行。』龍禪師說：『如果被他指著火爐說。』慶閑禪師說：『這個是黑漆火爐，那個是黑漆香桌，哪裡是沒有到達之處？』慶閑禪師說：『在慶閑面前且允許這麼說話，若是別人，會笑話和尚。』龍禪師拍了一下。慶閑禪師便喝斥他。第二天一同觀看僧堂，龍禪師說：『好僧堂。』慶閑禪師說：『極好工夫。』龍禪師說：『好在哪裡？』慶閑禪師說：『一梁拄一柱。』龍禪師說：『這還不是好處。』慶閑禪師說：『和尚又怎麼看？』龍禪師用手指著說：『這柱子做得這麼圓，那枋做得這麼扁。』慶閑禪師說：『人天大善知識，必須是和尚才能做到。』隨即趨步離開。第二天侍立在龍禪師身旁。龍禪師問：『得坐披衣，向後如何？』

【English Translation】 English version The Realm. The Master [Qingxian (Qingxian, name of the Zen master)] said, 'The Buddhas may not necessarily reach Qingxian's realm.' Long [Long, name of the Zen master] asked, 'What is the place of your birth and connection?' The Master said, 'In the morning, I ate white congee, and now I feel hungry again.' Long asked, 'How does my hand resemble the Buddha's hand?' The Master said, 'Playing the pipa under the moon.' Long asked, 'How does my foot resemble a donkey's foot?' The Master said, 'A heron standing in the snow is not the same color.' Long sighed and looked at the Master, saying, 'You shaved your beard and hair, what is the reason for this?' The Master said, 'Just to be without affairs.' Long said, 'If that's the case, then several clear chimes are outside of right and wrong, a free person is between heaven and earth.' The Master said, 'What kind of words are these?' Long said, 'A clever mendicant.' The Master said, 'It's not necessary to be so.' Long said, 'There is a Venerable Bian [Bian, name of a monk] here, you should show your brilliance.' The Master said, 'What are his strengths?' Long said, 'What if he pats you on the back?' The Master said, 'What for?' Long said, 'He spreads out both hands.' The Master said, 'Where did you learn these empty tricks?' Long laughed loudly. The Master also spread out both hands. Long shouted at him. Then asked, '𢤱𢤱Songsong, two people sharing one bowl, how do you understand it?' The Master said, 'A mixed mess.' Long said, 'The entire earth is Mount Sumeru (Sumeru Mountain, the central mountain in Buddhist cosmology), if you gather it in your palm, how do you understand it?' The Master said, 'Two layers of public cases.' Long said, 'Here, I allow you to speak nonsense, but if you go to Tong'an (Tong'an, place name), how will you pass?' (At that time, Ying Shaowu [Ying Shaowu, name of a monk] was the head seat in Tong'an, and the Master wanted to visit him) The Master said, 'He must also reach this stage.' Long said, 'What if he points to the fire brazier?' The Master said, 'This is a black lacquer fire brazier, that is a black lacquer incense table, where is the place that has not been reached?' The Master said, 'In front of Qingxian, allow such talk, if it were someone else, they would laugh at the monk.' Long clapped once. The Master then shouted at him. The next day, they looked at the monks' hall together. Long said, 'Good monks' hall.' The Master said, 'Extremely good craftsmanship.' Long said, 'Where is it good?' The Master said, 'One beam supports one pillar.' Long said, 'This is not the best part.' The Master said, 'How does the Venerable see it?' Long pointed with his finger and said, 'This pillar is made so round, that rafter is made so flat.' The Master said, 'A great and good teacher for humans and gods must be the Venerable to achieve this.' Then he hurried away. The next day, he stood in attendance. Long asked, 'Having obtained a seat and robe, what then?'

何施設。師曰。遇方即方。遇圓即圓。曰汝與么說話。猶帶唇齒在。師曰。慶閑即與么。和尚作么生。曰近前來。為汝說。師拊掌曰。三十年用底。今朝捉敗。龍大笑曰。一等是精靈。師拂袖而去。由是學者爭歸之。廬陵太守張公鑒。請居隆慶。僧問。鋪席新開。不可放過。師曰。記取話頭。曰請師高著眼。師曰。蹉過了也。室中垂問曰。祖師心印篆作何文。諸佛本源深之多少。又曰。十二時中。上來下去。開單展缽。此是五蘊敗壞之身。那個是清凈法身。又曰。不用指東畫西。實地上道將一句來。又曰。十二時中著衣吃飯。承甚麼人恩力。又曰。魚行水濁。鳥飛毛落。亮座主一入西山。為甚麼杳無訊息。師居隆慶未期年。鐘陵太守王公韶。請居龍泉。不逾年以病求去。廬陵道俗舟載而歸。居隆慶之東堂。事之益篤。元豐四年三月七日。將示寂。遺偈曰。露質浮世。奄質浮滅。五十三歲。六七八月。南嶽天臺。松風澗云。珍重知音。紅罏優缽。泊然坐逝。俾畫工就寫其真。首忽自舉。次日仍平視。阇維日。云起風作。飛瓦折木。煙氣所至。東西南北。四十里。凡草木沙礫之間皆得舍利如金色。計其所獲幾數斛。閱世五十五。坐夏三十六。初蘇子由欲為作記。而疑其事。方臥痁夢。有呵者曰。閑師事何疑哉。疑即病矣。

【現代漢語翻譯】現代漢語譯本問：如何施設（教化）？師父說：遇到方形就用方形，遇到圓形就用圓形。問：你這樣說話，還帶著唇齒的痕跡。師父說：慶閑（僧人名）就這麼說，和尚（指你自己）又怎麼說呢？（僧人）說：靠近前來，我為你（師父）說。師父拍手說：三十年用的東西，今天被我抓住了把柄。龍（僧人名）大笑說：同樣都是聰明人。師父拂袖而去。因此，學人都爭相歸附他。廬陵太守張公鑒，請他居住在隆慶。有僧人問：鋪席（指道場）新開，不可放過（機會）。師父說：記住話頭（參禪的要點）。（僧人）說：請師父高抬貴眼（指點）。師父說：蹉過了也（錯過了）。在室內，師父垂問說：祖師心印篆刻的是什麼文字？諸佛本源有多深？又說：十二時辰中，上來下去，打開單（僧人的臥具），展開缽（僧人的食器），這是五蘊敗壞之身，哪個是清凈法身？又說：不用指東畫西，實地上道出一句來。又說：十二時辰中穿衣吃飯，承受的是什麼人的恩力？又說：魚行水濁，鳥飛毛落，亮座主一入西山，為什麼杳無音信？師父住在隆慶不到一年，鐘陵太守王公韶，請他居住在龍泉。不到一年，師父因病請求離去，廬陵的道俗用船載他回去，居住在隆慶的東堂，對他更加篤信。元豐四年三月七日，將要示寂（圓寂），留下偈（偈頌）說：『露質浮世，奄質浮滅，五十三歲，六七八月，南嶽天臺，松風澗云，珍重知音，紅罏優缽。』泊然坐逝（安詳坐化）。讓人畫工就地畫他的真容，頭忽然自己舉起，第二天仍然平視。阇維（火化）之日，云起風作，飛瓦折木，煙氣所到之處，東西南北四十里，凡是草木沙礫之間都得到舍利，如金色，計算所得有幾斛（古代容量單位）。享年五十五歲，坐夏（安居）三十六年。當初蘇子由想為他作傳記，但懷疑這件事，正臥病發冷做夢，有人呵斥他說：閑師（指該師父）的事有什麼可懷疑的呢？懷疑就會生病！

【English Translation】 English version Question: How should one establish (teachings)? The master said: Meeting a square, use a square; meeting a circle, use a circle. Question: When you speak like that, you still carry the traces of lips and teeth. The master said: Qingxian (a monk's name) speaks like that, how does the monk (referring to yourself) speak? (The monk) said: Come closer, and I will tell you (master). The master clapped his hands and said: What I've been using for thirty years, I've caught the handle of it today. Long (a monk's name) laughed and said: Equally clever people. The master flicked his sleeves and left. Therefore, scholars vied to return to him. Zhang Gongjian, the prefect of Luling, invited him to reside in Longqing. A monk asked: The mat (referring to the Dharma hall) is newly opened, one must not let it pass (the opportunity). The master said: Remember the topic of conversation (the key point of Chan practice). (The monk) said: Please, master, cast a high glance (give guidance). The master said: Missed it (missed the opportunity). In the room, the master asked: What characters are engraved on the ancestral teacher's mind seal? How deep is the original source of all Buddhas? He also said: In the twelve periods of the day, going up and down, opening the single (monk's bedding), unfolding the bowl (monk's eating utensil), this is the body of the decaying five aggregates, which is the pure Dharma body? He also said: No need to point east and draw west, speak a sentence from solid ground. He also said: In the twelve periods of the day, wearing clothes and eating, receiving the grace of what person? He also said: Fish swim and the water becomes murky, birds fly and feathers fall, once Layman Liang entered West Mountain, why is there no news? The master lived in Longqing for less than a year, Wang Gongshao, the prefect of Zhongling, invited him to reside in Longquan. In less than a year, the master asked to leave due to illness. The Daoists and laity of Luling carried him back by boat, residing in the East Hall of Longqing, and became more devoted to him. On the seventh day of the third month of the fourth year of Yuanfeng, he was about to enter Nirvana, leaving a verse saying: 'Exposed form floats in the world, fleeting form vanishes, fifty-three years old, sixth, seventh, and eighth months, Mount Nan, Tiantai, pine breeze, stream clouds, cherish the confidant, red furnace, Utpala.' He passed away peacefully in a seated posture. He asked the painter to paint his true likeness on the spot, his head suddenly raised itself, and the next day he still looked straight ahead. On the day of cremation, clouds rose and wind blew, tiles flew and trees broke, wherever the smoke reached, forty miles in the east, west, north, and south, relics like gold were obtained among all the grass, trees, sand, and gravel, and the estimated amount obtained was several hu (ancient unit of volume). He lived for fifty-five years, and sat in summer (retreat) for thirty-six years. Initially, Su Ziyou wanted to write a biography for him, but doubted this matter. He was lying sick with chills and had a dream. Someone scolded him and said: What is there to doubt about Master Xian's affairs? Doubting will make you sick!

子由夢中作數百言。其銘略曰。稽首三界尊。閑師不止此。愍世狹劣故。聊示其小者。子由其知言哉。

舒州三祖山法宗禪師

僧問。如何是佛。師曰。吃鹽添得渴。問如何是道。師曰。十里雙牌。五里單堠。曰如何是道中人。師曰。少避長。賤避貴。問如何是善知識所為底心。師曰。十字街頭一片磚。曰如何是十字街頭一片磚。師曰。不知曰。既不知。卻恁么說。師曰。無人踏著。上堂。五五二十五。時人盡解數。倒拈第二籌。茫茫者無據。為甚麼無據。愛他一縷失卻一端。上堂。明晃晃活(鱍鱍)。十方世界一毫末。拋向面前知不知。莫向意根上拈掇。拍一拍。上堂。架梯可以攀高。雖升而不能達河漢。鑄鍬可以掘鑿。雖利而不能到風輪。其器者費功。其謀者益妄。不如歸家坐。免使走塵壤。大眾那個是塵壤。祖佛禪道。

隆興府泐潭洪英禪師

邵武陳氏子。幼穎邁。一目五行。長棄儒得度。訪道曹山。依雅禪師。久之辭登云居。眷其勝絕。殆終於此山。因閱華嚴十明論。乃證宗要。即詣黃檗南禪師席。檗與語。達旦曰。荷擔大法。盡在爾躬厚自愛。所至議論奪席。晚游西山。與勝首座棲雙嶺。后開法石門。久之遷泐潭。僧問。逢場作戲時如何。師曰。紅罏爆出鐵烏龜。曰當軒布鼓師親

【現代漢語翻譯】現代漢語譯本：子由在夢中寫了幾百字的文章。其中的銘文大略是：『稽首三界尊（對三界至尊頂禮），閑暇的老師不止我一個，因為憐憫世人見識淺薄，姑且展示其中微小的一部分。』子由真是個懂得言語的人啊。

舒州三祖山法宗禪師

有僧人問：『什麼是佛？』禪師說：『吃了鹽反而更渴。』問：『什麼是道？』禪師說：『十里路有雙牌，五里路有單堠（路標）。』問：『什麼是道中人？』禪師說：『小的避讓大的，卑賤的避讓尊貴的。』問：『什麼是善知識所為的心？』禪師說：『十字街頭的一片磚。』問：『什麼是十字街頭的一片磚？』禪師說：『不知道。』（僧人）說：『既然不知道，卻這樣說。』禪師說：『沒有人踩著它。』禪師上堂說法：『五五二十五，現在的人都懂得算。倒過來拿第二根籌碼，茫茫然沒有依據。為什麼沒有依據？因為愛惜一根絲線，反而失去了一端。』禪師上堂說法：『明晃晃，活潑潑，十方世界如同一根毫毛的末端。拋在面前，知道嗎？不要在意根上拈取。』拍一下。禪師上堂說法：『架梯子可以攀登高處，即使升高也不能到達銀河。鑄造鋤頭可以挖掘，即使鋒利也不能到達風輪。依靠工具的人徒勞無功，依靠計謀的人更加虛妄。不如回家坐著，免得奔走于塵土之中。』大眾，哪個是塵土？祖佛禪道。

隆興府泐潭洪英禪師

邵武陳氏的兒子，從小就聰明過人，能一眼看五行。長大後放棄儒學而出家得度。尋訪曹山，依止雅禪師。很久之後辭別，登上云居山，喜愛那裡的勝景，幾乎要終老於此山。因為閱讀《華嚴十明論》，於是證悟了宗要。隨即前往黃檗南禪師的座席。黃檗禪師與他交談，直到天亮，說：『荷擔大法，全在你身上了，好好自愛。』（洪英禪師）所到之處，議論都能壓倒眾人。晚年遊歷西山，與勝首座一同住在雙嶺。後來在石門開法。很久之後遷往泐潭。有僧人問：『逢場作戲時如何？』禪師說：『紅爐里爆出鐵烏龜。』（僧人）說：『當軒布鼓，禪師親自……』

【English Translation】 English version: Ziyou wrote several hundred words in a dream. The inscription roughly says: 'I bow to the honored one of the Three Realms (respectfully bowing to the most honored one of the Three Realms), I am not the only idle teacher, but out of compassion for the narrow-mindedness of the world, I will show a small part of it.' Ziyou is truly a person who understands words.

Chan Master Fazong of the Third Ancestor Mountain in Shuzhou

A monk asked: 'What is Buddha?' The Chan master said: 'Drinking salt only makes you thirstier.' Asked: 'What is the Dao?' The Chan master said: 'Ten miles have double signposts, and five miles have single mounds (road markers).' Asked: 'What is a person in the Dao?' The Chan master said: 'The small avoids the large, and the lowly avoids the noble.' Asked: 'What is the mind of a good teacher?' The Chan master said: 'A brick at the crossroads.' Asked: 'What is a brick at the crossroads?' The Chan master said: 'I don't know.' (The monk) said: 'Since you don't know, why do you say so?' The Chan master said: 'No one steps on it.' The Chan master ascended the hall and preached: 'Five times five is twenty-five, everyone today knows how to count. Turn the second counting stick upside down, and there is no basis in the vastness. Why is there no basis? Because cherishing one thread leads to losing one end.' The Chan master ascended the hall and preached: 'Bright and lively, the ten directions of the world are like the tip of a hair. Throw it in front of you, do you know it? Do not pick it up on the root of intention.' Slap once. The Chan master ascended the hall and preached: 'Building a ladder can climb high, but even if you ascend, you cannot reach the Milky Way. Casting a hoe can dig, but even if it is sharp, it cannot reach the wind wheel. Those who rely on tools waste effort, and those who rely on schemes are even more delusional. It is better to sit at home, avoiding running in the dust.' Everyone, what is the dust? Ancestors, Buddhas, Chan, and the Dao.

Chan Master Hongying of Letan in Longxing Prefecture

The son of the Chen family in Shaowu was exceptionally intelligent from a young age, able to see the five elements at a glance. When he grew up, he abandoned Confucianism and became a monk. He sought out Caoshan and relied on Chan Master Ya. After a long time, he bid farewell and ascended Mount Yunju, loving the scenery there so much that he almost spent his life on this mountain. Because he read the 'Ten Clear Discourses of the Avatamsaka Sutra', he realized the essentials of the sect. He then went to the seat of Chan Master Nan of Huangbo. Chan Master Huangbo talked with him until dawn, saying: 'Bearing the great Dharma, it is all on you, cherish yourself well.' Wherever (Chan Master Hongying) went, his arguments overwhelmed everyone. In his later years, he traveled to West Mountain and lived with Chief Seat Sheng on Shuangling. Later, he opened the Dharma at Shimen. After a long time, he moved to Letan. A monk asked: 'What is it like when acting on the occasion?' The Chan master said: 'An iron turtle bursts out of the red furnace.' (The monk) said: 'Setting up a drum in the hall, the Chan master personally...'

擊。百尺竿頭事若何。師曰。山僧不作這活計。僧擬議。師曰。不唧𠺕漢。又僧禮拜起。便垂下袈裟角曰。脫衣卸甲時如何。師曰。喜得狼煙息。弓弰壁上懸。僧卻攬上袈裟曰。重整衣甲時如何。師曰。不到烏江畔。知君未肯休。僧便喝。師曰。驚殺我。僧拍一拍。師曰。也是死中得活。僧禮拜。師曰。將謂。是收燕破趙之才。元來是販私鹽賊。問臨濟栽松即不問。百丈開田事若何。師曰。深著鋤頭。曰古人猶在。師曰。更添鋤頭。僧禮拜。師扣禪床一下。乃曰。問也無窮。答也無盡。問答去來。于道轉遠。何故。況為此事。直饒棒頭薦得。不是丈夫。喝下承當。未為達士。那堪更向言中取則。句里馳求。語路尖新。機鋒捷疾。如斯見解。儘是埋沒宗旨。玷污先賢。于吾祖道。何曾夢見。祇如我佛如來。臨般涅槃乃云。吾有正法眼藏。涅槃妙心。付囑摩訶大迦葉。迦葉遂付阿難。暨商那和修優波鞠多。諸祖相繼至於達磨。西來。直指人心。見性成佛。不立文字。語言。豈不是先聖方便之道。自是當人不信。卻自迷頭認影。奔逐狂途。致使竛竮。流浪生死。諸禪德。若能一念迴光返照。到自已腳跟下褫剝。究竟將來。可謂洞門豁開。樓閣重重。十方普現。海會齊彰。便乃凡聖賢愚。山河大地。以海印三昧。一印印定。更

【現代漢語翻譯】現代漢語譯本：僧：在百尺竿頭，事情會如何發展？師（禪師）：老衲不做這種活計。僧人猶豫不決。師：真是個不中用的傢伙！又有僧人禮拜後起身，垂下袈裟一角說：『脫衣卸甲時如何？』師：可喜可賀，狼煙終於平息，弓箭也掛在墻上。僧人卻又攬起袈裟說：『重整衣甲時如何？』師：不到烏江邊，怎知你不肯罷休？僧人便大喝一聲。師：嚇我一跳！僧人拍了一下手。師：也算是死中得活。僧人禮拜。師：還以為你是收復燕國、攻破趙國的將才，原來只是個販賣私鹽的賊。問：我不問臨濟（Linji）栽松的事情，百丈（Baizhang）開田的事情又如何？師：要深挖鋤頭。曰：古人還在。師：那就更要添一把鋤頭。僧人禮拜。師父用禪杖敲了一下禪床，然後說：問也無窮無盡，答也無窮無盡。問答一來一去，離道越來越遠。為什麼呢？更何況是爲了這件事，就算用棒頭能領悟，也不是大丈夫；用喝聲來承擔，也算不上是通達之士。哪裡還能夠再從言語中尋求法則，從語句中追求新奇，賣弄口舌之利，逞弄機鋒之快？像這樣的見解，都是埋沒宗旨，玷污先賢。對於我們祖師的道，又何曾夢見？就如我佛如來，臨近般涅槃（Parinirvana，完全的涅槃）時說：『我有正法眼藏（Dharmacakṣu，正法的慧眼），涅槃妙心（Nirvana，涅槃的奧妙之心），付囑摩訶大迦葉（Mahākāśyapa，摩訶迦葉）。』迦葉於是傳給阿難（Ānanda），以及商那和修（Śāṇavāsa），優波鞠多（Upagupta）。諸位祖師相繼傳承，直到達磨（Bodhidharma）西來，直指人心，見性成佛，不立文字語言。豈不是先聖方便的道路？只是世人不相信，卻自己迷頭認影，奔逐于狂妄的道路，以致於困頓流浪于生死之中。諸位禪德，若能一念迴光返照，在自己的腳跟下徹底剝脫，究竟將來，可謂洞門豁然打開，樓閣重重疊疊，十方世界普遍顯現，海會大眾齊齊彰顯，於是凡夫聖人賢人愚人，山河大地，都以海印三昧（Samadhi，如大海般印現萬物的禪定），一印印定，不再...

【English Translation】 English version: Monk: What happens at the top of a hundred-foot pole? Master (Zen Master): This old monk doesn't do that kind of work. The monk hesitated. Master: What a useless fellow! Another monk bowed, then stood up, and lowered a corner of his robe, saying, 'What about when taking off armor and weapons?' Master: How delightful that the smoke of war has ceased, and bows and arrows hang on the wall. The monk then gathered up his robe, saying, 'What about when re-equipping armor and weapons?' Master: Until you reach the banks of the Wujiang River, how can I know you won't give up? The monk then shouted loudly. Master: You startled me! The monk clapped once. Master: That can also be considered life from death. The monk bowed. Master: I thought you were a general capable of recovering Yan and conquering Zhao, but you're just a smuggler of illicit salt. Question: I won't ask about Linji (Linji) planting pines; what about Baizhang (Baizhang) cultivating fields? Master: Dig deep with the hoe. Said: The ancients are still here. Master: Then add another hoe. The monk bowed. The Master tapped the Zen bed once with his Zen staff, then said: Asking is endless, answering is endless. The coming and going of questions and answers leads further and further away from the Way. Why? Moreover, for this matter, even if one comprehends with the tip of a staff, one is not a great person; to accept with a shout is not to be an enlightened person. How can one seek principles in words, pursue novelty in sentences, show off eloquence, or flaunt quick wit? Such views are all burying the true purpose and defiling the worthy predecessors. Regarding the Way of our ancestors, how have you ever dreamed of it? Just like my Buddha Tathagata, near Parinirvana (Parinirvana, complete Nirvana), said: 'I have the Dharmacakṣu (Dharmacakṣu, the wisdom eye of the true Dharma), the Nirvana (Nirvana) Mind, entrusted to Mahākāśyapa (Mahākāśyapa).' Kāśyapa then transmitted it to Ānanda (Ānanda), as well as Śāṇavāsa and Upagupta (Upagupta). The various patriarchs succeeded one another until Bodhidharma (Bodhidharma) came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha, not establishing written words or language. Isn't this the expedient path of the ancient sages? It's just that people don't believe it, but instead, they mistake their heads for shadows, running after wild paths, leading to exhaustion and wandering in the cycle of birth and death. All you Zen practitioners, if you can turn the light inward in a single thought, thoroughly strip away everything at your own feet, and ultimately come to the future, it can be said that the cave gate is wide open, the pavilions are layered upon layers, the ten directions are universally manifested, and the assembly of the sea is all revealed. Then, ordinary people, sages, the wise, the foolish, mountains, rivers, and the great earth, are all sealed with the Samadhi (Samadhi) of the Ocean Seal, sealed with one seal, no longer...

無纖毫透漏。山僧如是舉唱。若是眾中有本色衲僧。聞之實謂掩耳而回。笑破他口。大眾且道。本色衲僧門下一句。作么生道。良久曰。天際雪埋千尺石。洞門凍折數株松。上堂。釋迦老子當時一手指天。一手指地。雲天上天下。唯我獨尊。釋迦老子。旁若無人。當時若遇個明眼衲僧。直教他上天無路。入地無門。然雖如是。也須是銅沙鑼里滿盛油始得。上堂。顧視大眾曰。青山重疊疊。綠水響潺潺。遂拈拄杖曰。未到懸崖處。抬頭子細看。卓一下。上堂。寶峰高士罕曾到。巖前雪壓枯松倒。嶺前嶺后野猿啼。一條古路清風掃。禪德。雖然如是。且道。山僧拄杖長多少。遂拈起曰。長者隨長使。短者隨短用。卓一下。上堂。顧視大眾曰。石門𡾟險鐵關牢。舉目重重萬仞高。無角鐵牛沖得破。毗盧海內作波濤。且道。不涉波濤一句作么生道。良久曰。一句不遑無著問。迄今猶作野盤僧。師因知事紛爭。止之不可。乃謂眾曰。領眾不肅。正坐無德。吾有愧黃龍。敘行腳始末曰。吾滅后火化。以骨石藏普同塔。明生死不離清眾也。言卒而逝。

金陵保寧寺圓璣禪師

福州林氏子。僧問。生死到來如何迴避。師曰。堂中瞌睡。寮里抽解。曰便恁么時如何。師曰。須知有轉身一路。曰如何是轉身一路。師曰。傾出你

【現代漢語翻譯】現代漢語譯本：無纖毫透漏（沒有一絲一毫的泄露）。山僧（指說話的出家人）這樣提倡。如果大眾中有真正有見地的僧人，聽了這話，一定會捂著耳朵走開，並且笑話他。大眾說說看，真正有見地的僧人會怎麼說？良久，禪師說：『天邊的雪掩埋了千尺高的石頭，洞口的冰凍折斷了好幾棵松樹。』上堂（禪宗的一種說法形式）。釋迦老子（釋迦牟尼佛）當年一手指天，一手指地，說『天上天下，唯我獨尊』。釋迦老子，簡直旁若無人。當時如果遇到一個明眼的僧人，直接讓他上天無路，入地無門。雖然如此，也必須是銅沙鑼里裝滿了油才行（比喻要做好充分準備）。上堂。環顧大眾說：『青山重重疊疊，綠水響亮潺潺。』於是拿起拄杖說：『沒到懸崖邊，抬頭仔細看。』敲擊一下。上堂。寶峰的高士很少有人能到，巖石前積雪壓倒了枯松。山嶺前後野猴啼叫，一條古路被清風掃蕩。各位禪德，雖然是這樣，那麼山僧的拄杖有多長呢？於是拿起拄杖說：『長的就讓它長著用，短的就讓它短著用。』敲擊一下。上堂。環顧大眾說：『石門險峻，鐵關牢固，抬眼望去，重重疊疊萬仞高。無角的鐵牛能衝破它，在毗盧海內掀起波濤。』那麼，不涉及波濤的一句話該怎麼說呢？良久，禪師說：『一句話沒來得及問無著禪師，至今還像個在山野里四處遊蕩的僧人。』禪師因為知事僧們發生爭執，制止不了，於是對大家說：『帶領大家不嚴肅，正是因為我沒有德行。我愧對黃龍禪師。』敘述了自己行腳的始末，說：『我死後火化，把骨灰放在普同塔里，表明生死不離大家。』說完就去世了。金陵保寧寺的圓璣禪師是福州林家的兒子。有僧人問：『生死到來的時候如何迴避？』禪師說：『堂中打瞌睡，寮房裡大小便。』僧人說：『那麼這個時候該怎麼辦？』禪師說：『要知道有一條轉身的路。』僧人說：『什麼是轉身的路？』禪師說：『傾出你（指傾空你的所有）。』

【English Translation】 English version: Without a single hair's breadth of leakage. The mountain monk (referring to the speaker, a monk) advocates in this way. If there are genuine monks of true color among the assembly, upon hearing this, they would cover their ears and turn away, and laugh at him. Tell me, everyone, what would a monk of true color say? After a long pause, the Chan master said: 'The snow on the horizon buries stones a thousand feet deep, and the ice at the cave entrance breaks several pine trees.' Ascending the hall (a form of expression in Zen Buddhism). Shakyamuni Buddha (釋迦老子) pointed one finger to the sky and one finger to the earth, saying, 'Above the heavens and below the heavens, I alone am honored.' Shakyamuni Buddha (釋迦老子) acted as if there was no one else around. If he had met a clear-eyed monk at that time, he would have directly made it impossible for him to ascend to heaven or enter the earth. Even so, it must be like a copper sand gong filled with oil (a metaphor for being fully prepared).' Ascending the hall. Looking around at the assembly, he said: 'Green mountains overlap, and clear streams murmur loudly.' Then he picked up his staff and said: 'Before reaching the cliff, look up and examine carefully.' He struck it once. Ascending the hall. The lofty scholars of Baofeng (寶峰) rarely arrive; in front of the rocks, the snow presses down on the withered pines. Wild monkeys cry before and behind the ridge, and an ancient path is swept by the clear wind. Zen practitioners, although this is so, how long is this mountain monk's staff? Then he picked up the staff and said: 'Let the long be used as long, and the short be used as short.' He struck it once. Ascending the hall. Looking around at the assembly, he said: 'The stone gate is precipitous and the iron gate is strong; looking up, there are layers upon layers of ten thousand ren (仞) in height. A hornless iron ox can break through it, creating waves within the Vairochana Sea (毗盧海).' Then, how should one speak a phrase that does not involve waves? After a long pause, the Chan master said: 'A phrase was not asked of Wuzhuo (無著) in time, and still today I am like a monk wandering in the wilderness.' The Chan master, because the affairs monks were arguing and could not be stopped, said to everyone: 'Leading everyone without solemnity is precisely because I have no virtue. I am ashamed of Master Huanglong (黃龍).' He narrated the beginning and end of his pilgrimage, saying: 'After I die, cremate me and place my ashes in the Universal Pagoda (普同塔), indicating that life and death do not leave everyone.' After speaking, he passed away. Chan Master Yuanji (圓璣) of Baoning Temple (保寧寺) in Jinling (金陵) Was the son of the Lin family of Fuzhou (福州). A monk asked: 'When life and death arrive, how can one avoid them?' The Chan master said: 'Dozing off in the hall, relieving oneself in the dormitory.' The monk said: 'Then what should be done at this time?' The Chan master said: 'You must know that there is a path for turning around.' The monk said: 'What is the path for turning around?' The Chan master said: 'Empty out you (referring to emptying out all of you).'

腦髓。拽脫你鼻孔。曰便從今日無疑去也。師曰。作么生會。曰但知行好事。不用問前程。師曰。須是恁么。上堂。道源不遠。性海非遙。但向己求。莫從他覓。古人與么說話大似認奴作郎。指鹿為馬。若是翠巖即不然。也不向己求。亦不從他覓。何故。雙眉本來自橫。鼻孔本來自直。直饒說得天華亂墜。頑石點頭。算來多虛。不如少實。且道。如何是少實底事。良久曰。冬瓜直儱侗。瓠子曲彎彎。上堂。春雨微微。百事皆宜。禾苗發秀。蔬菜得時。阿難如合掌。迦葉亦攢眉。直饒。靈山會上拈華微笑。算來猶涉離微。爭似。三家村裡老翁。深耕淺種。各知其時。有事當面便說。誰管瞬目揚眉。更有一般奇特事。末後一著更須知。擊拂子。下座。上堂。廣尋文義。鏡里求形。息念觀空。水中捉月。單傳心印。特地多端。德山臨濟枉用工夫。石鞏子湖翻成特地。若是保寧總不恁么。但自隨緣飲啄。一切尋常深遁。白雲甘為無學之者。敢問諸人。保寧畢竟將何報答四恩三有。良久曰。愁人莫向愁人說。說向愁人愁殺人。師示寂。阇維有終不壞者二。糝以五色舍利。塔于雨華臺之左。

南安軍雪峰道圓禪師

南雄人也。依積翠日。宴坐下板。時二僧論野狐話。一云。不昧因果。也未脫得野狐身。一云。不落因果

。又何曾墮野狐來。師聞之悚然。因詣積翠庵渡澗猛省。述偈曰。不落。不昧。僧俗本無忌諱。丈夫氣宇如王。爭受囊藏被蓋。一條楖栗任縱橫。野狐跳入金毛隊。翠見為助喜。住後上堂。舉風幡話。頌曰。不是風兮不是幡。白雲依舊覆青山。年來老大渾無力。偷得忙中些子閑。

蘄州四祖山法演禪師

桂州人也。僧問。如何是心相。師曰。山河大地。曰如何是心體。師曰。汝喚甚麼作山河大地。上堂。葉辭柯秋已暮。參玄人須警悟。莫謂來年更有春。等閑蹉了巖前路。且道。作么生是巖前路。良久曰。險。上堂。主山吞卻案山。尋常言論。拄杖子普該塵剎。未足為奇。光境兩亡復是何物。良久曰。劫火洞然毫末盡。青山依舊白雲中。上堂。佛祖之道。壁立千仞。擬議馳求。還同點額。識不能識。智不能知。古聖到這裡垂一言半句。要你諸人有個入處。所以道。低頭不見地。仰面不見天。欲識白牛處。但看髑髏前。如今頭上是屋。腳下是地。面前是佛殿。且道。白牛在甚麼處。乃召大眾。眾舉頭。師叱之。

南康軍清隱潛庵清源禪師

豫章鄧氏子。上堂。寒風激水成冰。杲日照冰成水。冰水本自無情。各各應時而至。世間萬物皆然。不用強生擬議。上堂。先師初事棲賢諟泐潭澄。歷二十年。

【現代漢語翻譯】現代漢語譯本：又怎麼會墮入野狐的境界呢？法演禪師聽了這話，非常震驚，於是前往積翠庵，在渡過溪澗時猛然醒悟，寫了一首偈語：『不落入空，也不執著于有，僧人和俗人本來就沒有什麼可忌諱的。大丈夫的氣概應該像王者一樣，怎麼能甘心被囊袋和被子遮蓋住呢？一根楖栗杖可以隨意縱橫，野狐也能跳入金毛獅子的隊伍。』積翠庵的住持見到后非常高興，幫助了他。法演禪師後來住持道場，上堂時，舉起風幡的公案，並作頌說：『不是風動，也不是幡動，白雲依舊覆蓋著青山。我年紀大了，渾身無力，只能在忙碌中偷得一點閑暇。』

蘄州四祖山法演禪師

是桂州人。有僧人問：『什麼是心相？』法演禪師說：『山河大地。』僧人問：『什麼是心體？』法演禪師說：『你把什麼叫做山河大地？』法演禪師上堂說法：『樹葉離開樹枝，秋天已經到了傍晚，參禪的人必須警醒覺悟。不要以為明年還會有春天，輕易地錯過了巖前的道路。』那麼，什麼是巖前的道路呢？法演禪師停頓了很久，說：『險！』法演禪師上堂說法：『主山吞沒了案山，這是尋常的言論。拄杖子普遍覆蓋塵世，這也不足為奇。光和境都消失了，又是什麼呢？』法演禪師停頓了很久，說：『即使劫火燃燒，將一切都燒盡，青山依舊在白雲之中。』法演禪師上堂說法：『佛祖的道，像峭壁一樣聳立千仞，如果用思議去追求，就如同在額頭上點污。識不能識別，智不能知。古代的聖賢到這裡，留下隻言片語，是要你們每個人有個入門的地方。所以說，低頭看不見地，抬頭看不見天。想要認識白牛在哪裡，只要看髑髏（dú lóu，頭蓋骨）前面。』現在頭上是屋頂，腳下是土地，面前是佛殿，那麼，白牛在哪裡呢？法演禪師於是呼喚大眾，大眾抬頭看。法演禪師呵斥他們。

南康軍清隱潛庵清源禪師

是豫章鄧氏的兒子。清源禪師上堂說法：『寒風激盪水面，結成冰；太陽照耀冰面，化成水。冰和水本來就沒有情感，各自應時而至。世間萬物都是這樣，不用勉強地去猜測和議論。』清源禪師上堂說法：『先師最初侍奉棲賢諟（shì）泐（lè）潭澄禪師，經歷了二十年。』

【English Translation】 English version: How could he have fallen into the realm of the wild fox? The master was shocked upon hearing this and went to Jicui Hermitage, where he had a sudden awakening while crossing a stream. He composed a verse: 'Neither falling into emptiness nor clinging to existence, there are originally no taboos between monks and laypeople. A true man's spirit should be like a king's; how can he be content to be covered by bags and blankets? A single staff of zhelizhang (a type of cane) allows free rein, and even a wild fox can jump into the golden-haired lion's team.' The abbot of Jicui Hermitage was delighted to assist him. Later, when Master Fayan presided over the monastery, he raised the case of the wind and the banner during the Dharma talk and composed a verse: 'It is neither the wind nor the banner that moves; white clouds still cover the green mountains. I am old and weak, stealing a moment of leisure from my busy life.'

Chan Master Fayan of Sizu Mountain in Qizhou

He was a native of Guizhou. A monk asked, 'What is the appearance of the mind?' The master said, 'Mountains, rivers, and the great earth.' The monk asked, 'What is the substance of the mind?' The master said, 'What do you call mountains, rivers, and the great earth?' The master gave a Dharma talk, saying, 'Leaves leave the branches, autumn is already late; those who practice Chan must be alert and awakened. Do not think that there will be another spring next year; carelessly miss the path before the cliff.' So, what is the path before the cliff? The master paused for a long time and said, 'Dangerous!' The master gave a Dharma talk, saying, 'The main mountain swallows the facing mountain; this is ordinary talk. The staff universally covers the dust realms; this is not enough to be strange. When both light and object are gone, what is it?' The master paused for a long time and said, 'Even if the fire of the kalpa burns and destroys everything, the green mountains are still in the white clouds.' The master gave a Dharma talk, saying, 'The Buddha's path stands like a cliff of a thousand fathoms; if you try to seek it with thought, it is like a stain on the forehead. Consciousness cannot recognize it, wisdom cannot know it. The ancient sages, arriving here, left a word or two, wanting you all to have a place to enter. Therefore, it is said, 'Looking down, you cannot see the ground; looking up, you cannot see the sky. If you want to know where the white ox is, just look before the skull (dú lóu, skull).' Now, above your head is the roof, below your feet is the ground, and before you is the Buddha hall. So, where is the white ox?' The master then called out to the assembly, and the assembly looked up. The master rebuked them.

Chan Master Qingyuan Qian'an of Qingyin in Nankang Army

He was the son of the Deng family of Yuzhang. Master Qingyuan gave a Dharma talk, saying, 'The cold wind stirs the water and forms ice; the bright sun shines on the ice and turns it into water. Ice and water originally have no feelings; each arrives according to the time. All things in the world are like this; there is no need to force speculation and discussion.' Master Qingyuan gave a Dharma talk, saying, 'The former master first served Chan Master Tan Cheng of Qixian Shi (shì) Le (lè) for twenty years.'

宗門奇奧。經論玄要。莫不貫穿。及因云峰指見慈明。則一字無用。遂設三關語。以驗學者。而學者如葉公畫龍。龍現即怖。

安州興國院契雅禪師

僧問。請師。不于語默里答話。師以拄杖卓一下。僧曰。和尚莫草草匆匆。師曰。西天斬頭截臂。僧禮拜。師曰。墮也。墮也。上堂。心如朗月連天靜。遂打一圓相曰。寒山子。聻。性似寒潭徹底清。是何境界。良久曰。無價夜光人不識。識得又堪作甚麼。凡夫虛度幾千春。乃呵呵大笑曰。爭如獨坐明窗下。華落華開自有時。下座。

齊州靈巖山重確正覺禪師

上堂。祖師心印。床似鐵牛之機。針挑不出。匙挑不上。過在阿誰。緣雖千種草。香祇一株蘭。上堂。不方不圓。不上不下。驢鳴狗吠。十方無價。拍禪床下座。

䖍州廉泉院曇秀禪師

僧問。滿口道不得時如何。師曰。話墮也。問不與萬法為侶時如何。師曰。自家肚皮自家畫。問如何是學人轉身處。師曰。掃地澆華。曰如何是學人親切處。師曰。高枕枕頭。曰總不恁么時如何。師曰。鶯啼嶺上。華髮巖前。問如何是衲僧口。師曰。殺人不用刀。

南嶽高臺寺宣明佛印禪師

僧問。正法眼藏。涅槃妙心。便請拈出。師直上覷。僧曰。恁么則人天有賴。師曰。金屑

雖貴。

蘄州三角山慧澤禪師

僧問。師登寶座。大眾側聆。師卓拄杖一下。僧曰。答即便答。又卓個甚麼。師曰。百雜碎。

南嶽法輪文昱禪師

上堂。以拄杖卓一卓。喝一喝曰。雪上加霜。眼中添屑。若也不會。北郁單越。

信州靈鷲慧覺禪師

上堂。大眾。百千三昧。無量妙義。盡在諸人腳跟下。各請自家回互取。會么。回互不回互。認取歸家路。智慧為橋樑。柔和作依怙。居安則慮危。在樂須知苦。君不見。龐居士。黃金拋卻如糞士。父子團圞頭。共說無生語。無生語仍記取。九夏雪華飛。三冬汗如雨。

黃檗積翠永庵主

示眾。山僧住庵來。無禪可說。無法可傳。亦無羞珍異寶。祇收得續火柴頭一個。留與後人。令他煙𦦨不絕。火光長明。遂擲下拂子。時有僧就地拈起。吹一吹。師便喝。曰誰知續火柴頭。從這漢邊煙消火滅去。乃拂袖歸庵。僧吐舌而去。

廬山歸宗志芝庵主

臨江人也。壯為苾芻。依黃龍于歸宗。遂領深旨。有偈曰。未到應須到。到了令人笑。眉毛本無用。無渠底波俏。未幾龍引退。芝陸沉于眾。一日普請罷。書偈曰。茶芽薦蔌初離焙。筍角狼忙又吐泥。山舍一年春事辦。得閑誰管板頭低。由是衲子親之。師不懌。結茆絕

【現代漢語翻譯】現代漢語譯本：雖貴。

蘄州三角山慧澤禪師

僧人問：『禪師登上寶座，大眾都在專注地聆聽，禪師卻用拄杖敲擊了一下。』僧人說：『該回答就回答，又敲擊什麼？』禪師說：『百雜碎（形容雜亂無章）。』

南嶽法輪文昱禪師

上堂說法，用拄杖敲擊一下，又喝一聲說：『雪上加霜，眼中添屑。如果還不明白，就像去了北郁單越（Uttarakuru，北俱盧洲，佛教傳說中的四大部洲之一，以享樂著稱）。』

信州靈鷲慧覺禪師

上堂說法，對大眾說：『百千三昧（Samadhi，佛教中的正定），無量妙義，都在各位的腳下。各自請自家去體會。明白嗎？體會或不體會，認清回家的路。智慧是橋樑，柔和是依靠。居安思危，享樂時要知道苦。你們沒看見嗎？龐居士（Layman Pang，唐代著名在家修行者），把黃金拋棄得像糞土一樣。父子團聚，共同談論無生語。無生語還要記住，盛夏時節雪花飛舞，寒冬臘月汗如雨下。』

黃檗積翠永庵主

開示大眾：『山僧我住在這庵里，沒有什麼禪可說，沒有什麼法可傳，也沒有什麼值得炫耀的珍寶。只收得一個續火的柴頭，留給後人，讓他們煙火不斷絕，火光長明。』於是扔下拂子。當時有個僧人就地撿起柴頭，吹了吹。禪師便喝道：『誰知道續火的柴頭，從這人手裡煙消火滅了。』於是拂袖回到庵里。僧人吐了吐舌頭離開了。

廬山歸宗志芝庵主

是臨江人。年輕時出家為苾芻（Bhikkhu，比丘），依止黃龍于歸宗，於是領悟了深奧的旨意。有偈語說：『未到的時候一定要到，到了之後令人發笑。眉毛本來沒有用，沒有它反而更俏。』沒過多久，黃龍引退，志芝隱沒在眾人之中。一天普請（集體勞作）完畢，寫下偈語說：『茶芽和蔬菜剛離開烘焙，筍角匆忙地又吐出泥土。山舍一年春事完畢，得空閑誰還管板頭的高低。』因此衲子（僧人的別稱）親近他，禪師卻不高興，結茅屋隱居。

【English Translation】 English version: Though precious.

Chan Master Huize of Sanjiao Mountain in Qizhou

A monk asked: 'The master ascends the precious seat, and the assembly listens attentively. The master strikes the staff once.' The monk said: 'Answer when you should answer, what's with the striking?' The master said: 'A jumbled mess.'

Chan Master Wenyu of Falun in Nanyue

Ascending the hall, he struck the staff once and shouted once, saying: 'Adding frost to snow, adding dust to the eyes. If you still don't understand, you might as well go to Uttarakuru (北俱盧洲, one of the four continents in Buddhist cosmology, known for its inhabitants' happiness).'

Chan Master Huijue of Lingjiu in Xinzhou

Ascending the hall, he said to the assembly: 'Hundreds of thousands of Samadhis (三昧, meditative states), immeasurable wonderful meanings, are all beneath your feet. Each of you, please realize them for yourselves. Do you understand? Whether you realize them or not, recognize the way home. Wisdom is the bridge, gentleness is the reliance. When living in peace, be mindful of danger; when enjoying pleasure, know suffering. Haven't you seen Layman Pang (龐居士, a famous lay Buddhist practitioner of the Tang Dynasty)? He discarded gold like dirt. Father and son reunited, together speaking of the unproduced words. Remember the unproduced words: in the height of summer, snow flies; in the depths of winter, sweat pours like rain.'

Abbot Yong of Jicui in Huangbo

Instructing the assembly: 'Since this mountain monk has lived in this hermitage, there is no Chan to speak of, no Dharma to transmit, and no precious treasures to boast of. I have only collected a piece of firewood to continue the fire, leaving it to future generations, so that their smoke and fire will never be extinguished, and the firelight will shine forever.' Then he threw down the whisk. At that time, a monk picked it up from the ground and blew on it. The master then shouted: 'Who knows that the firewood to continue the fire has vanished into smoke from this man's hands?' Then he brushed his sleeves and returned to the hermitage. The monk stuck out his tongue and left.

Abbot Zhizhi of Guizong in Lushan

He was a native of Linjiang. In his youth, he became a Bhikkhu (比丘, a Buddhist monk), relying on Huanglong at Guizong, and thus comprehended the profound meaning. He had a verse saying: 'When you haven't arrived, you must arrive; when you arrive, it makes people laugh. Eyebrows are originally useless; without them, they are even more charming.' Not long after, Huanglong retired, and Zhizhi submerged himself among the crowd. One day, after communal labor, he wrote a verse saying: 'Tea buds and vegetables have just left the roasting, bamboo shoots are busily sprouting from the soil. The spring affairs of the mountain hermitage are completed for the year; having leisure, who cares about the height of the board?' Therefore, the monastics were close to him, but the master was not pleased and built a thatched hut in seclusion.

頂。作偈曰。千峰頂上一間屋。老僧半間云半間。昨夜云隨風雨去。到頭不似老僧閑。

南嶽下十三世上

黃龍心禪師法嗣

隆興府黃龍死心悟新禪師

韶州黃氏子。生有紫肉幕。左肩右袒。如僧伽黎床。壯依佛陀院德修祝髮進具。后遊方至黃龍。謁晦堂。堂豎拳問曰。喚作拳頭則觸。不喚作拳頭則背。汝喚作甚麼。師罔措。經二年方領解。然尚談辯無所抵捂。堂患之。偶與語至其銳。堂遽曰。住住說食豈能飽人。師窘乃曰。某到此弓折箭盡。望和尚慈悲指個安樂處。堂曰。一塵飛而翳天。一芥墮而覆地。安樂處政忌上座許多骨董。直須死卻無量劫來全心乃可耳。師趨出。一日聞知事捶行者。而迅雷忽震。即大悟。趨見晦堂。忘納其屨。即自譽曰。天下人總是參得底禪。某是悟得底。堂笑曰。選佛得甲科。何可當也。因號死心叟。僧問。如何是黃龍接人句。師曰。開口要罵人。曰罵底是接人句。驗人一句又作么生。師曰。但識取罵人。問弓箭在手。智刃當鋒。龍虎陣圓。請師相見。師曰。敗將不斬。曰恁么則。銅柱近標修水側。鐵關高鎖鳳凰峰。師曰。不到烏江未肯休。曰。若然者。七擒七縱。正令全提。師曰。棺木里瞠眼。僧禮拜。師曰。苦苦。問。承師有言。老僧今夏向黃龍潭內。下三

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百六十個釣筒。未曾遇著個錦鱗紅尾。為復是鉤頭不妙。為復是香餌難尋。師曰。雨過竹風清。云開山嶽露。曰恁么則。已得真人好訊息。人間天上更無疑。師曰。是鉤頭不妙。是香餌難尋。曰出身猶可易。脫體道應難。師曰。亂統禪和。如麻似粟。上堂。深固幽遠無人能到。釋迦老子到不到。若到。因甚麼無人。若不到。誰道幽遠。上堂。祖師心印。狀似鐵牛之機。去即印住。住即印破。祇如不去不住。印即是。不印即是。金果早朝猿摘去。王華晚后鳳銜歸。上堂。行腳高人解開布袋。放下缽囊。去卻藥忌。一人所在須到。半人所在須到。無人所在也須親到。上堂。拗折拄杖。將甚麼登山渡水。拈卻缽盂匙箸。將甚麼吃粥吃飯。不如向十字街頭東卜西卜。忽然卜著。是你諸人有彩。若卜不著。也怪云巖不得。上堂。文殊騎師子。普賢騎象王。釋迦老子足躡紅蓮。且道。黃龍騎個甚麼。良久曰。近來年老。一步是一步。上堂。清珠下於濁水。濁水不得不清。唸佛投于亂心。亂心不得不佛。佛既不亂。濁水自清。濁水既清。功歸何所。良久曰。幾度黑風翻大海。未曾聞道釣舟傾。上堂。有時破二作三。有時會三歸一。有時三一混同。有時不落數量。且道。甚麼處是黃龍為人處。良久曰。珍重。僧問。如何是四大毒蛇。師

【現代漢語翻譯】現代漢語譯本一百六十個釣筒，未曾遇到一條錦鱗紅尾的魚。是因為鉤子不好，還是因為香餌難尋呢？黃龍禪師說：『雨後竹林清風習習，云開霧散山嶽顯露。』那人說：『既然如此，我已經得到了真人的好訊息，人間天上再無疑惑。』黃龍禪師說：『是鉤子不好，是香餌難尋。』那人說：『捨棄肉身還容易，脫離形體的道卻很難。』黃龍禪師說：『胡亂參禪的和尚，多如麻粟。』黃龍禪師上堂說法：『深邃堅固幽遠的地方，沒有人能夠到達。釋迦老子（釋迦牟尼佛）能不能到達？如果能到達，為什麼沒有人？如果不能到達，誰說它幽遠？』黃龍禪師上堂說法：『祖師心印，就像鐵牛的機關。去就印住，住就印破。如果既不去也不住，印就是，不印就是。金果早晨被猿猴摘去，王華晚上被鳳凰銜回。』黃龍禪師上堂說法：『行腳高人解開布袋，放下缽囊，去除藥物禁忌。一人所在必須到達，半人所在必須到達，無人所在也必須親自到達。』黃龍禪師上堂說法：『拗斷拄杖，用什麼登山渡水？丟掉缽盂匙箸，用什麼吃粥吃飯？不如在十字街頭東卜西卜，忽然卜對了，是你們有綵頭。如果卜不對，也怪不得云巖。』黃龍禪師上堂說法：『文殊（文殊菩薩）騎獅子，普賢（普賢菩薩）騎象王，釋迦老子（釋迦牟尼佛）足踩紅蓮。那麼，黃龍騎個什麼？』良久，黃龍禪師說：『近來年老，一步是一步。』黃龍禪師上堂說法：『清凈的珠子放入濁水中，濁水不得不清澈。唸佛投入到散亂的心中，散亂的心不得不歸於佛。佛既然不散亂，濁水自然清澈。濁水既然清澈，功勞歸於何處？』良久，黃龍禪師說：『幾度黑風翻動大海，未曾聽說有釣魚船傾覆。』黃龍禪師上堂說法：『有時將二破為三，有時將三會歸一，有時三一混同，有時不落入數量。那麼，什麼地方是黃龍為人處世的地方？』良久，黃龍禪師說：『珍重。』有僧人問：『什麼是四大毒蛇？』黃龍禪師

【English Translation】 English version One hundred and sixty fishing rods, yet never encountered a carp with brocade scales and a red tail. Is it because the hook is not good, or because the fragrant bait is hard to find? The Master Huanglong said: 'After the rain, the bamboo forest is refreshed by the wind; when the clouds clear, the mountains and peaks are revealed.' That person said: 'Since this is so, I have already received the good news from the true man, and there is no more doubt in the human and heavenly realms.' The Master Huanglong said: 'It is that the hook is not good, it is that the fragrant bait is hard to find.' That person said: 'To abandon the physical body is still easy, but to detach from the formless Dao is difficult.' The Master Huanglong said: 'Those Chan monks who practice haphazardly are as numerous as hemp and millet.' The Master Huanglong ascended the hall and gave a Dharma talk: 'The deep, solid, and remote place, no one can reach. Can Shakyamuni Buddha (Shijia Laozi) reach it? If he can reach it, why is there no one there? If he cannot reach it, who says it is remote?' The Master Huanglong ascended the hall and gave a Dharma talk: 'The ancestral teacher's mind-seal is like the mechanism of an iron ox. Going, it seals; staying, it breaks the seal. If neither going nor staying, is sealing it or not sealing it? Golden fruits are picked by monkeys in the early morning, and Wanghua is brought back by phoenixes in the evening.' The Master Huanglong ascended the hall and gave a Dharma talk: 'A traveling high monk unties his cloth bag, puts down his alms bowl, and removes medicinal taboos. The place where one person is must be reached, the place where half a person is must be reached, and the place where no one is must also be personally reached.' The Master Huanglong ascended the hall and gave a Dharma talk: 'If you break the staff, what will you use to climb mountains and cross rivers? If you throw away the alms bowl, spoon, and chopsticks, what will you use to eat porridge and rice? It is better to divine east and west at the crossroads. If you suddenly divine correctly, it is because you all have luck. If you divine incorrectly, you cannot blame Yunyan.' The Master Huanglong ascended the hall and gave a Dharma talk: 'Manjusri (Wenshu Pusa) rides a lion, Samantabhadra (Puxian Pusa) rides an elephant king, and Shakyamuni Buddha (Shijia Laozi) treads on a red lotus. Then, what does Huanglong ride?' After a long silence, the Master Huanglong said: 'Recently, I am old, and each step is a step.' The Master Huanglong ascended the hall and gave a Dharma talk: 'A clear pearl dropped into muddy water, the muddy water cannot but become clear. Reciting the Buddha's name thrown into a distracted mind, the distracted mind cannot but return to the Buddha. Since the Buddha is not distracted, the muddy water naturally becomes clear. Since the muddy water is clear, where does the merit go?' After a long silence, the Master Huanglong said: 'Several times the black wind has overturned the great sea, but I have never heard of a fishing boat capsizing.' The Master Huanglong ascended the hall and gave a Dharma talk: 'Sometimes breaking two into three, sometimes uniting three into one, sometimes three and one are mixed together, sometimes not falling into numbers. Then, where is Huanglong's way of being a person?' After a long silence, the Master Huanglong said: 'Take care.' A monk asked: 'What are the four great poisonous snakes?' The Master Huanglong

曰。地水火風。曰如何是地水火風。師曰。四大毒蛇。曰學人未曉。乞師方便。師曰。一大既爾。四大亦同。室中問僧。月晦之陰。以五色彩著于暝中。令百千萬人。夜視其色。寧有辯其青黃赤白者么。僧無語。師代曰。個個是盲人。師因王正言問。嘗聞。三緣和合而生。又聞。即死即生。何故有奪胎而生者。某甚疑之。師曰。如正言作漕使。隨所住處。即居其位。還疑否。王曰。不疑。師曰。復何疑也。王于言下領解。師臨寂示偈曰。說時七顛八倒。默時落二落三。為報五湖禪客。心王自在休參。茶毗設利五色。後有過其區所者。獲之尤甚。塔于晦堂丈室之北。

隆興府黃龍靈源惟清禪師

本州陳氏子。印心於晦堂。每謂人曰。今之學者。未脫生死。病在甚麼處。病在偷心未死耳。然非其罪。為師者之罪也。如漢高帝紿韓信而殺之。信雖死。其心果死乎。古之學者。言下脫生死。效在甚麼處。在偷心已死。然非學者自能爾。實為師者鉗錘妙密也。如梁武帝御大殿。見侯景不動聲氣。而景之心已枯竭無餘矣。諸方所說。非不美麗。要之如趙昌畫華。華雖逼真。而非真華也。上堂。鼓聲才動。大眾云臻。無限天機。一時漏泄。不孤正眼。便合歸堂。更待繁詞。沉埋宗旨。縱謂釋迦不出世。四十九年說。達磨

【現代漢語翻譯】現代漢語譯本：問：『什麼是地、水、火、風？』師父說：『是四大毒蛇。』問：『學人還不明白，請師父方便開示。』師父說：『一個大是這樣，四大也是一樣。』（師父）在房間里問僧人：『月亮隱沒的夜晚，用五種顏色塗在黑暗中，讓成百上千的人在夜裡看這些顏色，能分辨出青、黃、赤、白嗎？』僧人無語。師父代答說：『個個都是盲人。』師父因為王正言問：『曾經聽說，三緣和合而生，又聽說，即死即生，為什麼有奪胎而生的人呢？我非常疑惑。』師父說：『比如正言您做漕運使，隨著所居住的地方，就佔據那個位置，還疑惑嗎？』王正言說：『不疑惑。』師父說：『還疑惑什麼呢？』王正言在言語下領悟理解。師父臨終時留下偈語說：『說的時候七顛八倒，沉默的時候落二落三。告訴五湖四海的禪客，心王自在，停止參禪吧。』火化後有五色舍利子，後來有路過他墓地的人，獲得的舍利子尤其多。塔建在晦堂禪師丈室的北面。隆興府黃龍靈源惟清禪師（Huanglong Lingyuan Weiqing，禪師名）：是本州陳氏的兒子，在晦堂禪師處印心。他經常對人說：『現在的學佛之人，未能脫離生死輪迴，病在哪裡呢？病在偷心沒有死罷了。然而這不是他們的罪過，是做師父的罪過啊。』比如漢高祖欺騙韓信而殺了他，韓信雖然死了，他的偷心果真死了嗎？古代的學佛之人，在言語下脫離生死輪迴，效驗在哪裡呢？在於偷心已經死了。然而不是學佛之人自己能做到這樣，實在是做師父的鉗錘功夫巧妙嚴密啊。比如梁武帝在御殿上，見到侯景不動聲色，而侯景的心已經枯竭無餘了。各方所說的道理，並非不美麗，但要像趙昌畫的花一樣，花雖然逼真，卻不是真花啊。』上堂說法時，鼓聲才響，大眾雲集，無限天機，一時泄露。不辜負正眼，就應該回禪堂了，更等待繁瑣的言辭，只會沉埋宗旨。縱然說釋迦牟尼（Sakyamuni）不出世，四十九年說法，達摩（Bodhidharma）

【English Translation】 English version: (A disciple) asked: 'What are earth, water, fire, and wind?' The Master said: 'They are the four poisonous snakes.' (The disciple) asked: 'This student does not understand, I beg the Master for a convenient explanation.' The Master said: 'If one great element is like this, the four great elements are the same.' (The Master) asked a monk in the room: 'On a moonless night, if five colors are applied in the darkness, and hundreds of thousands of people are asked to look at these colors at night, can they distinguish between blue, yellow, red, and white?' The monk was silent. The Master answered for him, saying: 'Each and every one of them is blind.' The Master, because Wang Zhengyan asked: 'I have heard that things are born from the harmony of three conditions, and I have also heard that one dies and is immediately reborn. Why then are there those who are born by seizing a womb? I am very doubtful about this.' The Master said: 'For example, when you, Zhengyan, serve as a transport commissioner, you occupy the position wherever you reside. Do you doubt this?' Wang Zhengyan said: 'I do not doubt it.' The Master said: 'What else do you doubt?' Wang Zhengyan understood upon hearing these words. The Master left a verse before his death, saying: 'When speaking, it's all topsy-turvy; when silent, it falls two or three times. Tell the Chan practitioners of the Five Lakes, the Mind-King is free, cease your meditation.' After cremation, there were five-colored sharira (relics), and later, those who passed by his burial place obtained even more sharira. The pagoda is built to the north of Abbot Huitang's (Huitang, a Chan master) room. Chan Master Weiqing (Weiqing, a Chan master) of Lingyuan (Lingyuan, temple name) Monastery on Huanglong (Huanglong, mountain name) Mountain in Longxing Prefecture: Was a son of the Chen family from this prefecture. He received mind-seal transmission from Huitang (Huitang, a Chan master). He often said to people: 'Today's students of Buddhism have not escaped birth and death. Where does the illness lie? The illness lies in the fact that the stealing mind has not died. However, this is not their fault, but the fault of the teachers.' For example, Emperor Gaozu of Han deceived Han Xin and killed him. Although Han Xin died, did his stealing mind truly die? The ancient students of Buddhism escaped birth and death upon hearing words. Where does the effect lie? It lies in the fact that the stealing mind has already died. However, it is not that the students of Buddhism can do this on their own, but that the teachers' tongs and hammers are wonderfully precise.' For example, when Emperor Wu of Liang saw Hou Jing in the imperial palace, Hou Jing did not move or make a sound, but Hou Jing's mind was already withered and exhausted. The principles spoken of in various places are not without beauty, but they are like the flowers painted by Zhao Chang. Although the flowers are lifelike, they are not real flowers.' When ascending the hall to give a Dharma talk, as soon as the drum sounds, the masses gather, and limitless heavenly secrets are revealed at once. If you do not betray the true eye, you should return to the meditation hall. To wait for more verbose words will only bury the essential teachings. Even if Sakyamuni (Sakyamuni, the historical Buddha) had not appeared in the world, he would have spoken the Dharma for forty-nine years, Bodhidharma (Bodhidharma, the first patriarch of Chan Buddhism in China)

不西來。少林有妙訣。修山主也似萬里望鄉關。又道。若人識祖佛。當處便超越。直饒恁么悟入親切去。更有轉身一路勘過了。打以拂子擊禪床下座。上堂。江月照松風吹。永夜清宵更是誰。霧露雲霞遮不得。箇中猶道不如歸。復何歸。荷葉團團團似鏡。菱角尖尖尖似錐。上堂。三世諸佛不知有。恩無重報。貍奴白牯卻知有。功不浪施。明大用。曉全機。絕軌跡不思議。歸去好無人知。衝開碧落松千尺。截斷紅塵水一溪。上堂。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。祖師恁么說話。瞎卻天下人眼。識是非別緇素底衲僧。到這裡如何辨明。未能行到水窮處。難解坐看云起時。

隆興府泐潭草堂善清禪師

南雄州何氏子。初謁大溈喆禪師。無所得。后謁黃龍。龍示以風幡話。久而不契。一日龍問。風幡話子。作么生會。師曰。迥無入處。乞師方便。龍曰。子見貓兒捕鼠乎。目睛不瞬。四足踞地。諸根順向。首尾一直。擬無不中。子誠能如是。心無異緣。六根自靜。默然而究。萬無失一也。師從是屏去閑緣。歲余豁然契悟。以偈告龍曰。隨隨隨昔昔昔。隨隨隨後無人識。夜來明月上高峰。元來祇是這個賊。龍頷之。復告之曰。得道非難。弘道為難。弘道猶在己。說法為人難。既明之後。在力行之。大凡宗

【現代漢語翻譯】現代漢語譯本：『不西來』（指禪宗不從西方而來，而是本地固有）。少林有妙訣。修山主也似萬里望鄉關（即使是修行有成的山主，也像身在萬里之外思念家鄉）。又說，『若人識祖佛（如果有人認識了自性佛），當處便超越（當下就能超越生死輪迴）。』縱然如此領悟，親切體會，更有轉身一路勘過了（還有更深一層的境界需要勘驗）。』說完，用拂子擊打禪床，走下禪座。上堂說法：『江月照，松風吹，永夜清宵更是誰（江上的月亮照耀，松樹間的風吹拂，這長夜清靜的夜晚又是誰在享受）？霧露雲霞遮不得（霧氣、露水、雲霞都無法遮蔽），箇中猶道不如歸（其中卻說不如歸去）。』復何歸（又歸向何處）？荷葉團團團似鏡，菱角尖尖尖似錐（荷葉圓圓像鏡子，菱角尖尖像錐子）。上堂說法：『三世諸佛不知有（過去、現在、未來諸佛都不知道有），恩無重報（恩情無法回報）。貍奴白牯卻知有（貓和牛卻知道有），功不浪施（功勞不會白費）。明大用（明白大用），曉全機（瞭解全部的機鋒），絕軌跡不思議（斷絕軌跡，不可思議）。歸去好無人知（歸去最好無人知曉），衝開碧落松千尺（衝開碧藍的天空，松樹高千尺），截斷紅塵水一溪（截斷紅塵，溪水一條）。』上堂說法：『至道無難（最高的道並不難），唯嫌揀擇（只怕有所選擇）。但莫憎愛（只要不憎恨不喜愛），洞然明白（就能通透明白）。』祖師這樣說話，瞎卻天下人眼（矇蔽了天下人的眼睛）。認識是非，分辨僧俗的衲僧，到這裡如何辨明？未能行到水窮處，難解坐看云起時（沒有走到水的盡頭，難以理解坐看云起時的心境）。

隆興府泐潭草堂善清禪師

南雄州何氏子。最初拜見大溈喆禪師，沒有領悟。後來拜見黃龍（黃龍慧南禪師）。黃龍用風幡話（關於風幡的公案）開示他，很久都沒有契合。一天，黃龍問：『風幡話，你作何理解？』善清禪師說：『完全沒有入門之處，請老師方便開示。』黃龍說：『你見過貓兒捕鼠嗎？眼睛一眨不眨，四肢緊抓地面，所有感官都集中於一點，從頭到尾，目標一致，想要不中都難。你如果真能像這樣，心無旁騖，六根自然清靜，默默地探究，萬無一失。』善清禪師從此屏除一切雜念，一年多后豁然開悟，用偈語告訴黃龍：『隨隨隨昔昔昔，隨隨隨後無人識。夜來明月上高峰，元來祇是這個賊（追逐追逐又追逐，過去種種都追逐，追逐之後無人識。夜裡明月升上高峰，原來只是這個賊）。』黃龍認可了他的開悟。又告誡他說：『得道非難，弘道為難（證悟真理不難，弘揚真理才難），弘道猶在己，說法為人難（弘揚真理還在於自己，說法度人更難）。』既然已經明白，就要努力實行。大凡宗（大凡禪宗）

【English Translation】 English version: 'Not coming from the West' (referring to Zen Buddhism not originating from the West, but being inherent locally). Shaolin has a wonderful secret. Even the master of the mountain resembles someone longing for their homeland from ten thousand miles away. It is also said, 'If one recognizes the ancestral Buddha (if someone recognizes the Buddha-nature), they will transcend immediately (they can transcend the cycle of birth and death right away).' Even with such understanding and intimate experience, there is still another path to examine thoroughly (there is an even deeper realm to examine).』 After speaking, he struck the Zen platform with his whisk and descended from the seat. Ascending the hall to preach: 'The river moon shines, the pine wind blows, who else enjoys this long, clear night (the river moon shines, the pine trees sway in the wind, who else is enjoying this long, clear night)? Mist, dew, clouds, and haze cannot obscure it (mist, dew, clouds, and haze cannot obscure it), yet it is said that it is better to return (yet it is said that it is better to return).』 Where to return (where to return)? Lotus leaves are round and like mirrors, water chestnuts are sharp and like cones (lotus leaves are round like mirrors, water chestnuts are sharp like cones).' Ascending the hall to preach: 'The Buddhas of the three worlds do not know of existence (the Buddhas of the past, present, and future do not know of existence), kindness cannot be repaid enough (kindness cannot be repaid enough). Cats and cows do know of existence (cats and cows do know of existence), merit is not wasted (merit is not wasted). Understand the great function (understand the great function), comprehend the complete opportunity (comprehend the complete opportunity), cut off traces, inconceivable (cut off traces, inconceivable). It is good to return without anyone knowing (it is good to return without anyone knowing), breaking through the blue sky, pine trees a thousand feet tall (breaking through the blue sky, pine trees a thousand feet tall), cutting off the red dust, a stream of water (cutting off the red dust, a stream of water).' Ascending the hall to preach: 'The supreme path is not difficult (the supreme path is not difficult), only fearing selection (only fearing selection). Just do not hate or love (just do not hate or love), and you will understand clearly (and you will understand clearly).' The patriarchs speak like this, blinding the eyes of the world (blinding the eyes of the world). How can monks who recognize right and wrong and distinguish between monks and laity discern here? Without reaching the end of the water, it is difficult to understand the time when sitting and watching the clouds rise (without reaching the end of the water, it is difficult to understand the time when sitting and watching the clouds rise).'

Zen Master Sh善清anqing of Caotang Hermitage, Letan, Longxing Prefecture

He was a son of the He family from Nanxiong Prefecture. He initially visited Zen Master Dawei Zhe, but did not attain enlightenment. Later, he visited Huanglong (Zen Master Huanglong Huinan). Huanglong instructed him with the wind and banner story (the story about the wind and the banner), but he did not resonate with it for a long time. One day, Huanglong asked: 'How do you understand the wind and banner story?' Zen Master Shanqing said: 'I have no entry point at all, please give me convenient instruction.' Huanglong said: 'Have you seen a cat catching a mouse? Its eyes do not blink, its four limbs grip the ground, all its senses are focused on one point, from beginning to end, the goal is consistent, it is difficult not to hit the target. If you can truly be like this, with no distractions in your mind, your six senses will naturally be quiet, silently exploring, there will be no mistakes.' From then on, Zen Master Shanqing eliminated all distractions, and after more than a year, he suddenly attained enlightenment, telling Huanglong in a verse: 'Chasing, chasing, chasing, past, past, past, chasing, chasing, after, no one recognizes. Last night, the bright moon rose to the peak, originally it was just this thief (chasing, chasing, chasing, past, past, past, chasing, chasing, after, no one recognizes. Last night, the bright moon rose to the peak, originally it was just this thief).' Huanglong acknowledged his enlightenment. He also warned him: 'Attaining the Way is not difficult, propagating the Way is difficult (attaining the truth is not difficult, propagating the truth is difficult), propagating the Way is still up to oneself, preaching the Dharma to people is even more difficult (propagating the truth is still up to oneself, preaching the Dharma to people is even more difficult).' Now that you understand, you must strive to practice it. Generally, the Zen sect (generally, the Zen sect)

師說法。一句中具三玄。一玄中具三要。子入處真實。得坐披衣。向後自看。自然七通八達去。師復依止七年。乃辭遍訪叢林。后出世黃龍。終於泐潭。僧問。牛頭未見四祖時如何。師曰。京三卞四。曰見后如何。師曰。灰頭土面。曰畢竟如何。師曰。一場懡㦬。開堂。上堂。舉。浮山遠和尚云。欲得英俊么。仍須四事俱備。方顯宗師蹊徑。何謂也。一者。祖師巴鼻。二。具金剛眼睛。三。有師子爪牙。四。得衲僧殺活拄杖。得此四事。方可縱橫變態。任運卷舒。高聳人天。壁立千仞。儻不如是。守死善道者。敗軍之兆。何故。棒打石人。貴論實事。是以到這裡。得不。修江耿耿。大野云凝。緣竹含煙。青山鎖翠。風雲一致。水月齊觀。一句該通。已彰殘朽。師曰。黃龍今日出世。時當末季。佛法澆漓。不用祖師巴鼻。不用金剛眼睛。不用師子爪牙。不用殺活拄杖。祇有一枝拂子。以為蹊徑。亦能縱橫變態。任運卷舒。亦能高聳人天。壁立千仞。有時逢強即弱。有時遇貴即賤。拈起則。群魔屏跡。佛祖潛蹤。放下則。合水和泥。聖凡同轍。且道拈起好。放下好。竿頭絲線從君弄。不犯清波意自殊。上堂。色心不異。彼我無差。豎起拂子曰。若喚作拂子。入地獄如箭。不喚作拂子。有眼如盲。直饒透脫兩頭。也是黑牛臥

死水。

吉州青原惟信禪師

上堂。老僧三十年前。未參禪時。見山是山。見水是水。及至後來親見知識。有個入處。見山不是山。見水不是水。而今得個休歇處。依前見山祇是山。見水祇是水。大眾這三般見解。是同是別。有人緇素得出。許汝親見老僧。

澧州夾山靈泉院曉純禪師

嘗以木刻作一獸。師子頭牛足馬身。每升堂時。持出示眾曰。喚作師子。又是馬身。喚作馬身。又是牛足。且道。畢竟喚作甚麼。令僧下語。莫有契者。師示頌曰。軒昂師子首。牛足馬身材。三道如能入。玄門疊疊開。上堂。有個漢。自從曠大劫。無住亦無依。上無片瓦蓋頭。下無寸土立足。且道。十二時中在甚處安身立命。若也知得。朝到西天。暮歸東土。

漢州三聖繼昌禪師

彭州黎氏子。上堂。木佛不度火。甘露臺前逢達磨。惆悵洛陽人未來。面壁九年空冷坐。金佛不度爐。坐嘆勞生走道途。不向華山圖上看。豈知潘䦘倒騎驢。泥佛不度水。一道靈光照天地。堪羨玄沙老古錐。不要南山要鱉鼻。上堂。舉趙州訪二庵主。師曰。五陵公子爭夸富。百衲高僧不厭貧。近來世俗多顛倒。祇重衣衫不重人。

隆興府雙嶺化禪師

上堂。翠竹黃華非外境。白雲明月露全真。頭頭儘是吾家物

【現代漢語翻譯】現代漢語譯本死水。

吉州青原惟信禪師

上堂開示：老衲三十年前，未參禪的時候，看山是山，看水是水。等到後來親近善知識，有了入門之處，看山不是山，看水不是水。如今得到一個休歇安身之所，依舊看山只是山，看水只是水。各位，這三種見解，是相同還是不同？有人能夠分辨清楚，才允許你親眼見到老衲。

澧州夾山靈泉院曉純禪師

曾經用木頭雕刻了一個怪獸，是獅子的頭，牛的腳，馬的身子。每次升座說法的時候，就拿出來給大眾看，說：『叫它是獅子，又是馬的身子；叫它是馬的身子，又是牛的腳。』那麼，到底應該叫它什麼呢？讓僧人回答，沒有能夠契合的。禪師於是作偈頌說：『高昂的是獅子的頭，卻是牛的腳和馬的身材。如果能夠領悟這三者，玄妙的法門就會層層打開。』上堂開示：有這麼一個人，自從曠遠的大劫以來，沒有固定的住所，也沒有依靠。上面沒有一片瓦遮頭，下面沒有一寸土地立足。那麼，請問，一天十二個時辰，他在什麼地方安身立命呢？如果能夠知道，早上可以到達西天（指西方極樂世界），晚上可以回到東土（指娑婆世界）。

漢州三聖繼昌禪師

彭州黎氏之子。上堂開示：木頭的佛像不能夠度過火災，在甘露臺前遇到了達磨（Bodhidharma，禪宗始祖）。可嘆洛陽的人沒有來，（達磨）面壁九年白白地冷坐。金子的佛像不能夠度過熔爐，可嘆終生奔波在求道的路上。如果不去華山圖上看，怎麼會知道潘閬（Pan Lang，北宋隱士）倒騎驢？泥土的佛像不能夠度過水災，一道靈光照耀天地。可羨慕玄沙（Xuan Sha，禪宗大師）老古錐，不要南山（指終南山），只要鱉鼻（指玄沙的家鄉）。上堂開示：舉趙州（Zhao Zhou，禪宗大師）拜訪二庵主（尼姑庵的住持）的例子。禪師說：五陵的公子爭著誇耀財富，百衲的高僧不厭棄貧窮。近來世俗大多顛倒，只看重衣衫不看重人。

隆興府雙嶺化禪師

上堂開示：翠綠的竹子和金黃的鮮花不是外在的境界，潔白的雲朵和皎潔的明月完全顯露出真性。一切事物都是我們自家的東西。

English version Still Water.

Chan Master Weixin of Qingyuan in Jizhou

In his Dharma talk, the old monk said: 'Thirty years ago, before I practiced Chan, I saw mountains as mountains and water as water. Later, when I approached a wise teacher and found an entry point, I saw mountains not as mountains and water not as water. Now that I have found a place of rest, I see mountains simply as mountains and water simply as water. Everyone, are these three views the same or different? If anyone can discern them clearly, I will allow you to see the old monk in person.'

Chan Master Xiaochun of Lingquan Monastery on Mount Jia in Lizhou

He once carved a beast out of wood, with a lion's head, an ox's feet, and a horse's body. Every time he ascended the Dharma seat, he would hold it up and show it to the assembly, saying, 'If I call it a lion, it has a horse's body; if I call it a horse's body, it has an ox's feet.' Then, what should I call it after all? He asked the monks to give an answer, but none could match it. The master then presented a verse, saying, 'A proud lion's head, but with ox's feet and a horse's body. If you can enter these three paths, the mysterious gate will open layer upon layer.' In his Dharma talk, he said: 'There is such a person who, since the vast kalpas, has no fixed abode and no reliance. Above, there is not a single tile to cover his head; below, there is not an inch of land to stand on. Then, tell me, where does he settle his life during the twelve hours of the day? If you know, you can arrive in the Western Heaven (referring to the Western Pure Land of Ultimate Bliss) in the morning and return to the Eastern Land (referring to the Saha world) in the evening.'

Chan Master Jichang of Three Saints Monastery in Hanzhou

A son of the Li family in Pengzhou. In his Dharma talk, he said: 'A wooden Buddha cannot pass through fire; he met Bodhidharma (Bodhidharma, the first patriarch of Zen) before the Ambrosia Terrace. Sadly, the man from Luoyang did not come; (Bodhidharma) sat facing the wall for nine years in vain, sitting coldly. A golden Buddha cannot pass through the furnace; sadly, one spends a lifetime running on the path of seeking enlightenment. If you don't look at the Hua Mountain map, how would you know that Pan Lang (Pan Lang, a recluse of the Northern Song Dynasty) rides a donkey backwards? A clay Buddha cannot pass through water; a ray of spiritual light illuminates heaven and earth. How admirable is old Xuan Sha (Xuan Sha, a Zen master), the old awl; he doesn't want Nan Mountain (referring to Zhongnan Mountain), he only wants Turtle Nose (referring to Xuan Sha's hometown).' In his Dharma talk, he cited the example of Zhao Zhou (Zhao Zhou, a Zen master) visiting two abbesses (the head of a nunnery). The master said: 'The young masters of the Five Mausoleums compete to boast of wealth; the patched-robed monks do not tire of poverty. Recently, the world has become mostly upside down, valuing clothes more than people.'

Chan Master Hua of Shuangling in Longxing Prefecture

In his Dharma talk, he said: 'The green bamboo and yellow flowers are not external realms; the white clouds and bright moon fully reveal the true nature. Everything is our own family's possession.'

【English Translation】 English version Still Water.

Chan Master Weixin of Qingyuan in Jizhou

In his Dharma talk, the old monk said: 'Thirty years ago, before I practiced Chan, I saw mountains as mountains and water as water. Later, when I approached a wise teacher and found an entry point, I saw mountains not as mountains and water not as water. Now that I have found a place of rest, I see mountains simply as mountains and water simply as water. Everyone, are these three views the same or different? If anyone can discern them clearly, I will allow you to see the old monk in person.'

Chan Master Xiaochun of Lingquan Monastery on Mount Jia in Lizhou

He once carved a beast out of wood, with a lion's head, an ox's feet, and a horse's body. Every time he ascended the Dharma seat, he would hold it up and show it to the assembly, saying, 'If I call it a lion, it has a horse's body; if I call it a horse's body, it has an ox's feet.' Then, what should I call it after all? He asked the monks to give an answer, but none could match it. The master then presented a verse, saying, 'A proud lion's head, but with ox's feet and a horse's body. If you can enter these three paths, the mysterious gate will open layer upon layer.' In his Dharma talk, he said: 'There is such a person who, since the vast kalpas, has no fixed abode and no reliance. Above, there is not a single tile to cover his head; below, there is not an inch of land to stand on. Then, tell me, where does he settle his life during the twelve hours of the day? If you know, you can arrive in the Western Heaven (referring to the Western Pure Land of Ultimate Bliss) in the morning and return to the Eastern Land (referring to the Saha world) in the evening.'

Chan Master Jichang of Three Saints Monastery in Hanzhou

A son of the Li family in Pengzhou. In his Dharma talk, he said: 'A wooden Buddha cannot pass through fire; he met Bodhidharma (Bodhidharma, the first patriarch of Zen) before the Ambrosia Terrace. Sadly, the man from Luoyang did not come; (Bodhidharma) sat facing the wall for nine years in vain, sitting coldly. A golden Buddha cannot pass through the furnace; sadly, one spends a lifetime running on the path of seeking enlightenment. If you don't look at the Hua Mountain map, how would you know that Pan Lang (Pan Lang, a recluse of the Northern Song Dynasty) rides a donkey backwards? A clay Buddha cannot pass through water; a ray of spiritual light illuminates heaven and earth. How admirable is old Xuan Sha (Xuan Sha, a Zen master), the old awl; he doesn't want Nan Mountain (referring to Zhongnan Mountain), he only wants Turtle Nose (referring to Xuan Sha's hometown).' In his Dharma talk, he cited the example of Zhao Zhou (Zhao Zhou, a Zen master) visiting two abbesses (the head of a nunnery). The master said: 'The young masters of the Five Mausoleums compete to boast of wealth; the patched-robed monks do not tire of poverty. Recently, the world has become mostly upside down, valuing clothes more than people.'

Chan Master Hua of Shuangling in Longxing Prefecture

In his Dharma talk, he said: 'The green bamboo and yellow flowers are not external realms; the white clouds and bright moon fully reveal the true nature. Everything is our own family's possession.'

。信手拈來不是塵。遂舉拂子曰。會么。認著依前還不是。擊禪床下座。

泗州龜山水陸院曉津禪師

僧問。如何是賓中賓。師曰。巢父飲牛。曰如何是賓中主。師曰。許由洗耳。曰如何是主中賓。師便喝。曰如何是主中主。師曰。禮拜了退。上堂。田地穩密。過犯彌天。灼然抬腳不起。神通遊戲。無瘡自傷。特地下腳不得。且道過在甚麼處。具參學眼底出來。共相理論。要見本分家山。不支岐路。莫祇管自家點頭。蹉過歲月。他時異日。頂上一椎。莫言不道。

漳州保福本權禪師

臨漳人也。性質直而勇於道。乃于晦堂舉拳處。徹證根源。機辯捷出。黃山谷初有所入。問晦堂此中誰可與語。堂曰。漳州權。師方督役開田。山谷同晦堂往致問曰。直歲還知露柱生兒么。師曰。是男是女。黃擬議。師揮之。堂謂曰。不得無禮。師曰。這木頭。不打更待何時。黃大笑。上堂。舉。寒山偈曰。吾心似秋月。碧潭清皎潔。無物堪比倫。教我如何說。老僧即不然。吾心似燈籠。點火內外紅。有物堪比倫。來朝日出東。傳者以為笑。死心和尚見之嘆曰。權兄提唱若此。誠不負先師所付囑也。

潭州南嶽雙峰景齊禪師

上堂。拈拄杖曰。橫拈倒用。諸方虎步龍行。打狗撐門。雙峰掉在無事甲里

。因風吹火。別是一家。以拄杖靠肩。顧視大眾曰。喚作無事得么。良久曰。刀尺高懸著眼看。志公不是閑和尚。卓拄杖一下。

溫州護國寄堂景新禪師

郡之陳氏子。上堂。三界無法。何處求心。欲知護國當陽句。且看門前竹一林。

鄂州黃龍智明禪師

一日上堂。眾才集。師乃曰。不可更開眼說夢去也。便下座。上堂。南北一訣。斬釘截鐵。切忌思量。翻成途轍。師同胡巡檢到公安二聖。胡問。達磨對梁武帝云。廓然無聖。公安為甚麼卻有二聖。師曰。一點水墨兩處成龍。

潭州道吾仲圓禪師

上堂。不是心。不是佛。不是物。古人恁么道。譬如管中窺豹。但見一斑。設或入林不動草。入水不動波。亦如騎馬向冰凌上行。若是射鵰手。何不向蛇頭上揩癢。具正眼者試辨看。良久曰。鴛鴦繡出自金針。

太史山谷居士

黃庭堅字魯直。以般若夙習。雖膴仕澹如也。出入宗門。未有所向。好作艷詞。嘗謁圓通秀禪師。秀呵曰。大丈夫翰墨之妙。甘施於此乎。秀方戒李伯時畫馬事。公誚之曰。無乃復置我于馬腹中邪。秀曰。汝以艷語動天下人淫心。不止馬腹中。正恐生泥犁耳。公悚然悔謝。由是絕筆。惟孳孳于道。著發願文。痛戒酒色。但朝粥午飯而已。往依晦堂乞

【現代漢語翻譯】現代漢語譯本：因為風吹火，情況就完全不同了。禪師用拄杖靠在肩上，看著大眾說：『這可以叫做無事嗎？』停頓了很久，說：『刀和尺高高懸掛，要睜大眼睛看。志公（Zhi Gong，禪師名）不是閑散的和尚。』說完，用拄杖敲了一下。

現代漢語譯本：溫州護國寄堂景新禪師（Jitang Jingxin，禪師名）是郡里陳家的兒子。上堂說法時說：『三界沒有法，到哪裡去求心？想要知道護國寺（Huguo Temple）最直接了當的語句，就看看門前的竹林吧。』

現代漢語譯本：鄂州黃龍智明禪師（Huanglong Zhiming，禪師名）有一天上堂說法，大家剛聚集好，禪師就說：『不能再睜著眼睛說夢話了。』說完就走下座位。再次上堂時說：『南北一刀兩斷，乾脆利落。切記不要思量，否則反而成了歧途。』禪師和胡巡檢（Hu XunJian，官名）一起到公安二聖（Gongan Ersheng，地名）那裡，胡巡檢問：『達磨（Damo，菩提達摩）對梁武帝（Liang Wudi）說：『廓然無聖』，為什麼公安這裡卻有二聖？』禪師說：『一點水墨，兩處成龍。』

現代漢語譯本：潭州道吾仲圓禪師（Daowu Zhongyuan，禪師名）上堂說法時說：『不是心，不是佛，不是物。古人這樣說，譬如從管子里看豹，只能看到一個斑點。假設進入樹林不驚動草，進入水中不擾動波，也像騎馬在冰面上行走。如果是射鵰的能手，為什麼不向蛇頭上撓癢？』有正眼的人試著辨別看看。停頓了很久，說：『鴛鴦是金針繡出來的。』

現代漢語譯本：太史山谷居士（Taishi Shangu Jushi，黃庭堅的別稱），名黃庭堅（Huang Tingjian），字魯直（Luzhi）。因為有般若（Bore，智慧）的宿習，即使身居高位也淡泊名利。出入禪宗門下，還沒有明確的歸屬。喜歡寫艷詞。曾經拜訪圓通秀禪師（Yuantong Xiu，禪師名），秀禪師呵斥他說：『大丈夫精妙的翰墨，怎麼能用在這種地方呢？』秀禪師正在告誡李伯時（Li Boshi，人名）畫馬的事情，黃庭堅就嘲笑他說：『難道又要把我放在馬腹中嗎？』秀禪師說：『你用艷語挑動天下人的淫心，不止是馬腹中，恐怕要生在地獄裡。』黃庭堅非常害怕，後悔道歉。從此絕筆不寫艷詞，只是勤奮地修道，寫了發願文，痛戒酒色，只吃早粥和午飯。前往依止晦堂禪師（Huitang，禪師名）求教。

【English Translation】 English version: Because the wind blows on the fire, it becomes a completely different situation. The Chan master leaned on his staff, looked at the assembly and said, 'Can this be called no affair?' After a long pause, he said, 'Knives and rulers are hung high, keep your eyes open and look. Zhi Gong (Zhi Gong, name of a Chan master) is not an idle monk.' Having said that, he struck the ground once with his staff.

English version: Chan Master Jitang Jingxin (Jitang Jingxin, name of a Chan master) of Huguo Temple (Huguo Temple) in Wenzhou was the son of the Chen family in the prefecture. When he ascended the Dharma hall, he said, 'In the Three Realms, there is no Dharma, where can one seek the mind? If you want to know the direct words of Huguo Temple, just look at the bamboo forest in front of the gate.'

English version: Chan Master Huanglong Zhiming (Huanglong Zhiming, name of a Chan master) of Ezhou, one day when he ascended the Dharma hall, as soon as the assembly gathered, the master said, 'We must not continue to speak dreams with our eyes open.' After saying that, he stepped down from his seat. When he ascended the hall again, he said, 'North and South are cut in two with one stroke, decisively and cleanly. Be careful not to ponder, otherwise it will turn into a wrong path.' The master and Inspector Hu (Hu XunJian, name of an official) went to the Two Sages of Gongan (Gongan Ersheng, name of a place) together. Inspector Hu asked, 'Damo (Damo, Bodhidharma) said to Emperor Wu of Liang (Liang Wudi), 'Vast emptiness, no holiness,' why are there Two Sages here in Gongan?' The master said, 'A single drop of ink creates two dragons in two places.'

English version: Chan Master Daowu Zhongyuan (Daowu Zhongyuan, name of a Chan master) of Tanzhou, when he ascended the Dharma hall, said, 'It is not the mind, it is not the Buddha, it is not a thing. The ancients said it like this, like looking at a leopard through a tube, you can only see one spot. Suppose you enter the forest without disturbing the grass, and enter the water without disturbing the waves, it is also like riding a horse on an icy surface. If you are a skilled eagle hunter, why not scratch the snake's head?' Those with true eyes, try to discern and see. After a long pause, he said, 'The mandarin ducks are embroidered with golden needles.'

English version: Scholar Shangu (Taishi Shangu Jushi, another name for Huang Tingjian), whose name was Huang Tingjian (Huang Tingjian) and style name was Luzhi (Luzhi). Because of his past life's habit of Prajna (Bore, wisdom), even though he held a high position, he was indifferent to fame and wealth. He frequented the Chan school, but had no clear affiliation. He liked to write erotic poetry. He once visited Chan Master Yuantong Xiu (Yuantong Xiu, name of a Chan master), who scolded him, 'How can a great man's exquisite calligraphy be used in such a place?' Chan Master Xiu was admonishing Li Boshi (Li Boshi, name of a person) about painting horses, and Huang Tingjian ridiculed him, 'Are you going to put me in the horse's belly again?' Chan Master Xiu said, 'You use erotic words to stir up the lustful minds of people all over the world, it's not just the horse's belly, I'm afraid you will be born in hell.' Huang Tingjian was very frightened, repented and apologized. From then on, he stopped writing erotic poetry, but diligently cultivated the Way, wrote a vow, and strictly abstained from wine and sex, only eating morning porridge and lunch. He went to rely on Chan Master Huitang (Huitang, name of a Chan master) for guidance.

指徑捷處。堂曰。祇如仲尼道。二三子以我為隱乎。吾無隱乎爾者。太史居常如何理論。公擬對。堂曰。不是不是。公迷悶不已。一日侍堂山行次。時巖桂盛放。堂曰。聞木稚華香么。公曰。聞。堂曰。吾無隱乎爾。公釋然。即拜之曰。和尚得恁么老婆心切。堂笑曰祇要公到家耳。久之謁云巖。死心新禪師隨眾入室。心見張目問曰。新長老死。學士死。燒作兩堆灰。向甚麼處相見。公無語。心約出曰。晦堂處參得底。使未著在。后左官黔南。道力愈勝。于無思念中。頓明死心所問。報以書曰。往年嘗蒙苦苦提撕。長如醉夢。依俙在光影中。蓋疑情不盡。命根不斷。故望崖而退耳。謫官在黔南。道中晝臥覺來。忽爾尋思。被天下老和尚謾了多少。惟有死心道人不肯。乃是第一相為。也不勝萬幸。後作晦堂塔銘曰。某夙承記莂。堪任大法。道眼未圓。而來瞻窣堵。實深宗仰之嘆。乃勒堅珉。敬頌遺美。公復設蘋蘩之供。祭之以文。吊之以偈。曰。海風吹落楞伽山。四海禪徒著眼看。一把柳絲收不得。和煙搭在玉欄干。

觀文王韶居士

字子淳。出刺洪州。乃延晦堂問道。默有所契。因述投機頌曰。晝曾忘食夜忘眠。捧得驪珠欲上天。卻向自身都放下。四棱塌地恰團圓。呈堂。堂深肯之。

秘書吳恂居士

【現代漢語翻譯】現代漢語譯本問：如何才能找到最直接的路徑？晦堂禪師說：『仲尼（孔子，儒家創始人）認為我有什麼隱瞞嗎？我沒有什麼隱瞞你們的。』太史（觀文王韶居士）你平時是如何理解的？觀文王韶居士想要回答，晦堂禪師說：『不對，不對。』觀文王韶居士感到非常困惑。一天，他陪同晦堂禪師在山中行走，當時巖桂盛開。晦堂禪師說：『聞到木樨花的香味了嗎？』觀文王韶居士說：『聞到了。』晦堂禪師說：『我沒有什麼隱瞞你的。』觀文王韶居士頓時領悟。立刻拜謝說：『和尚您真是婆婆心切啊！』晦堂禪師笑著說：『我只是要你到家（開悟）而已。』後來，觀文王韶居士拜訪云巖禪師，死心新禪師跟隨大眾進入禪室。死心新禪師睜大眼睛問道：『新長老死了，學士（觀文王韶居士）也死了，燒成兩堆灰，要在什麼地方相見？』觀文王韶居士無言以對。死心新禪師呵斥道：『你在晦堂禪師那裡參悟到的東西，還沒有用上啊！』後來觀文王韶居士被貶官到黔南，他的道力更加精進。在無思無念之中，他忽然明白了死心新禪師所問的問題。於是寫信回覆說：『往年曾經蒙受您苦苦提撕，長久以來就像在醉夢中，依稀在光影之中，這是因為疑情沒有斷絕，命根沒有斷絕，所以才望崖而退啊！被貶官到黔南，在路途中白天睡覺醒來，忽然尋思，被天下的老和尚欺騙了多少！只有死心道人沒有欺騙我，實在是第一等的為我著想，真是萬幸。』後來，觀文王韶居士寫了晦堂禪師的塔銘，說：『我宿世承蒙（晦堂禪師）授記，堪以擔當大法，只是道眼未圓滿，所以前來瞻仰佛塔（窣堵，梵文Stupa的音譯），實在深感宗仰之情。』於是刻在堅硬的石碑上，恭敬地頌揚他的遺美。觀文王韶居士又設定了祭品，用文章祭奠他，用偈頌悼念他，說：『海風吹落楞伽山（佛教名山），四海禪徒都睜眼觀看。一把柳絲也收不住，和著煙霧搭在玉欄桿上。』觀文王韶居士字子淳，出任洪州刺史。於是邀請晦堂禪師問道，默然有所契合。因此寫了一首投機頌說：『白天忘記吃飯，夜晚忘記睡覺，捧著驪珠想要上天。卻向自身全部放下，四棱落地恰好團圓。』呈給晦堂禪師，晦堂禪師深深地認可了他。秘書吳恂居士

【English Translation】 English version Asked about the most direct path. The master (Hui Tang) said, 'Did Zhongni (Confucius, founder of Confucianism) think I was hiding anything? I have nothing to hide from you.' How do you (Guangwen Wang Shao Jushi) usually understand it? Guangwen Wang Shao Jushi was about to answer, but the master (Hui Tang) said, 'No, no.' Guangwen Wang Shao Jushi felt very confused. One day, he accompanied the master (Hui Tang) on a walk in the mountains, and the rock osmanthus were in full bloom. The master (Hui Tang) said, 'Do you smell the fragrance of the osmanthus?' Guangwen Wang Shao Jushi said, 'I smell it.' The master (Hui Tang) said, 'I have nothing to hide from you.' Guangwen Wang Shao Jushi suddenly understood. He immediately bowed and said, 'Venerable monk, you are so kind!' The master (Hui Tang) smiled and said, 'I just want you to get home (enlightenment).' Later, Guangwen Wang Shao Jushi visited Yunyan Zen master, and the new Zen master Sixin followed the crowd into the Zen room. The new Zen master Sixin opened his eyes wide and asked, 'The new elder is dead, and the scholar (Guangwen Wang Shao Jushi) is also dead, burned into two piles of ashes. Where will we meet?' Guangwen Wang Shao Jushi was speechless. The new Zen master Sixin scolded, 'What you have learned from the master (Hui Tang) has not been used yet!' Later, Guangwen Wang Shao Jushi was demoted to Qiannan, and his spiritual power became even more refined. In a state of no thought, he suddenly understood the question asked by the new Zen master Sixin. So he wrote back, 'In the past, I was bitterly reminded by you, and for a long time it was like being in a drunken dream, vaguely in the light and shadow. This is because the doubt has not been cut off, and the root of life has not been cut off, so I retreated from the cliff! Being demoted to Qiannan, I woke up from a nap during the journey and suddenly thought, how much have I been deceived by the old monks in the world! Only the Daoist Sixin did not deceive me, it is really the first-class consideration for me, it is really fortunate.' Later, Guangwen Wang Shao Jushi wrote the epitaph for the master (Hui Tang)'s stupa, saying, 'I have received the prediction from the master (Hui Tang) in my past life, and I am capable of undertaking the great Dharma, but my eye of the Dao is not yet complete, so I come to admire the stupa (Stupa, transliteration of Sanskrit), and I deeply feel the admiration.' So he carved it on a hard stone tablet, respectfully praising his posthumous beauty. Guangwen Wang Shao Jushi also set up offerings, sacrificed to him with articles, and mourned him with verses, saying, 'The sea breeze blows down Mount Lanka (a famous Buddhist mountain), and the Zen followers of the four seas open their eyes to watch. A handful of willow branches cannot be held back, and they are placed on the jade railing with the smoke.' Guangwen Wang Shao Jushi Named Zichun, he was appointed as the governor of Hongzhou. So he invited the master (Hui Tang) to ask questions, and there was a tacit understanding. Therefore, he wrote a poem of opportunity, saying, 'Forgetting to eat during the day and forgetting to sleep at night, holding the pearl of Li and wanting to go to heaven. But putting everything down in oneself, the four edges fall to the ground and are just round.' Presented to the master (Hui Tang), the master (Hui Tang) deeply approved of him. Secretary Wu Xun Jushi

字德夫。居晦堂入室次。堂謂曰。平生學解。記憶多聞。即不問。你父母未生已前。道將一句來。公擬議。堂以拂子擊之。即領深旨。連呈三偈。其後曰。咄這多知俗漢。咬盡古今公案。忽于狼藉堆頭。拾得蜣螂糞彈。明明不直分文。萬兩黃金不換。等閑拈出示人。祇為走盤難看。咦。堂答曰。水中得火世還稀。看著令人特地疑。自古不存師弟子。如今卻許老胡知。

東林總禪師法嗣

隆興府泐潭應干禪師

袁州彭氏子。上堂。靈光洞耀。迥脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。古人恁么道。殊不知。是個坑阱貼肉汗衫。脫不去過不得。直須如師子兒。壁立千仞方能剿絕去。然雖如是。也是布袋里老鴉。拍禪床下座。

盧山開先行瑛廣鑒禪師

桂州毛氏子。僧問。如何是道。師曰。良田萬頃。曰學人不會。師曰。春不耕。秋無望。問。如何是祖師西來意。師曰。君山點破洞庭湖。曰意旨如何。師曰。白浪四邊繞。紅塵何處來。上堂。談玄說妙。譬如畫餅充飢。入聖超凡。大似飛蛾赴火。一向無事。敗種焦芽。更若馳求。水中捉月。以拂子一拂云。適來許多見解。拂卻了也。作么生是諸人透脫一句。良久曰。鐵牛不吃欄邊草。直向須彌頂上

【現代漢語翻譯】現代漢語譯本字德夫。住在晦堂禪師的房間里，是他的入室弟子。晦堂禪師對他說：『你平生所學，都是些學問見解、記憶和多聞，這些我都不問。我問你，在你父母未生你之前，說出一句話來。』德夫禪師正在思量，晦堂禪師就用拂子打他。德夫禪師當下領悟了其中的深刻旨意，接連呈上三首偈頌，其中一首說：『咄，這多知的俗漢，咬盡了古今的公案。忽然在狼藉的堆頭裡，拾得一顆蜣螂糞彈。明明不值半分錢，萬兩黃金也不換。隨便拿出來給人看，只因爲走盤太難看。』咦！晦堂禪師回答說：『水中得火世間還稀有，看著令人格外生疑。自古以來就不存在什麼師弟子，如今卻允許老胡知道了。』

東林總禪師的法嗣

隆興府泐潭應干禪師

是袁州彭氏的兒子。應干禪師上堂說法：『靈光洞耀，迥然脫離了根塵（六根和六塵，即感官和感官對像）。本體顯露真常（真實不變的本性），不拘泥於文字。心性沒有污染，本來就是圓滿成就的。只要離開虛妄的因緣，就是如如佛（與真如本性完全一致的佛）。』古人這樣說，殊不知，這是個坑阱，是貼身的汗衫，脫不去，過不去。必須像師子兒（小獅子）一樣，壁立千仞，才能剿絕去除。雖然如此，也是布袋里的老鴉。』拍了一下禪床，走下座位。

廬山開先行瑛廣鑒禪師

是桂州毛氏的兒子。有僧人問：『如何是道？』禪師說：『良田萬頃。』僧人說：『學人不會。』禪師說：『春天不耕種，秋天就沒有希望。』問：『如何是祖師西來意？』禪師說：『君山點破洞庭湖。』僧人說：『意旨如何？』禪師說：『白浪四邊繞，紅塵何處來。』上堂說法：『談玄說妙，譬如畫餅充飢。入聖超凡，大似飛蛾赴火。一向無事，是敗種焦芽。如果再馳求，就像水中捉月。』用拂子一拂，說：『適才許多見解，拂卻了也。作么生是諸人透脫一句？』良久說：『鐵牛不吃欄邊草，直向須彌頂上。』

【English Translation】 English version De Fu, styled himself as De Fu. He resided in the room of Zen Master Huitang and was his close disciple. Huitang said to him, 'Your lifelong learning consists of scholarly interpretations, memory, and extensive knowledge, which I won't ask about. I ask you, before your parents gave birth to you, speak a phrase.' As De Fu contemplated, Huitang struck him with his whisk. De Fu immediately grasped the profound meaning and presented three verses in succession, one of which said, 'Bah, this knowledgeable layman has chewed through all the public cases of the past and present. Suddenly, in a pile of messy things, he picks up a dung beetle's pellet. Clearly, it's not worth half a cent, and ten thousand taels of gold wouldn't exchange for it. Casually taking it out to show people, it's just because the display is too unsightly.' Huitang replied, 'Obtaining fire from water is rare in the world, looking at it makes one especially suspicious. Since ancient times, there has been no such thing as a master-disciple relationship, but now Old Hu is allowed to know.'

Successor of Zen Master Donglin Zong

Zen Master Yinggan of Letan in Longxing Prefecture

He was the son of the Peng family of Yuan Prefecture. Zen Master Yinggan ascended the Dharma hall and said, 'The spiritual light shines brightly, completely detached from the roots and dust (the six senses and their objects). The essence reveals true constancy (the true and unchanging nature), not bound by words. The nature of the mind is without defilement, originally complete and perfect. Just by separating from deluded conditions, one is the Tathagata Buddha (a Buddha completely in accordance with the nature of Suchness).' The ancients said this, but little do they know, it's a pitfall, a close-fitting undershirt, impossible to take off or pass through. One must be like a lion cub, standing tall like a thousand-foot cliff, to completely eradicate it. Even so, it's still a crow in a bag.' He struck the Zen platform and descended from his seat.

Zen Master Ying Guangjian of Kaixian in Mount Lu

He was the son of the Mao family of Guizhou. A monk asked, 'What is the Dao?' The master said, 'Ten thousand acres of fertile land.' The monk said, 'This student does not understand.' The master said, 'If you don't plow in the spring, there's no hope in the autumn.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Mount Jun pierces through Dongting Lake.' The monk said, 'What is the meaning?' The master said, 'White waves surround it on all sides, where does the red dust come from?' Ascending the Dharma hall, he said, 'Discussing the mysterious and explaining the wonderful is like drawing a cake to satisfy hunger. Entering sainthood and transcending the ordinary is like moths flying into the fire. Always being without affairs is a rotten seed and scorched sprout. If you seek further, it's like trying to catch the moon in the water.' He brushed with his whisk and said, 'All the views just now have been brushed away. What is the phrase for everyone to break through?' After a long silence, he said, 'The iron ox does not eat the grass by the fence, but goes straight to the top of Mount Sumeru.'

眠。以拂子擊禪床。上堂。彎石鞏弓。架興化箭。運那羅延力。定爍迦羅眼。不射大雄虎。不射藥山鹿。不射云巖師子。不射象骨獼猴。且道。射個甚麼。良久曰。放過一著。上堂。登山須到頂。入海須到底。學道須到佛祖道不得處。若不如是。儘是依草附木底精靈。吃野狐涕唾底鬼子。華嚴恁么道。譬如良藥。然則苦口。且要治疾。阿㖿㖿。

廬山圓通可遷法鏡禪師

嚴州陳氏子。僧問。如何是佛法大意。師曰。寸釘牛力。曰學人不會。師曰。參取不會底。

紹興府象田梵卿禪師

嘉興人。姓錢氏。僧問。大悲菩薩用許多手眼作甚麼。師曰。富嫌千口少。曰畢竟如何是正眼。師曰。從來共住不知名。問寒風乍起。衲子開爐。忽憶丹霞燒木佛。因何院主墮眉須。師曰。張公吃酒李公醉。曰為復是逢強即弱。為復是妙用神通。師曰。堂中聖僧。卻諳此事。僧問。像田有屠龍之劍。欲借一觀時如何。師橫按拄杖。僧便喝。師擲下拄杖。僧無語。師曰。這死蝦蟆。上堂。春已暮。落華紛紛下紅雨。南北行人歸不歸。千林萬林鳴杜宇。我無家兮何處歸。十方剎土奚相依。老夫有個真訊息。昨夜三更月在池。上堂。佛法到此命若懸絲。異目超宗亦難承紹。豎起拂子曰。賴有這個堪作流通。於此覷得。便

【現代漢語翻譯】現代漢語譯本禪師敲擊禪床，開始上堂說法：拉開石鞏禪師的弓，搭上興化禪師的箭，運用那羅延（Narayana，一種神力）的力量，瞄準爍迦羅（Shakara，濕婆神的別名）的眼睛。但不射大雄（Mahavira，佛陀的稱號）虎，不射藥山（Yaoshan，指藥山惟儼禪師）的鹿，不射云巖（Yunyan，指云巖曇晟禪師）的獅子，也不射象骨（Xianggu，指象骨和尚）的獼猴。那麼，到底要射什麼呢？（停頓良久）禪師說：『放過一著。』禪師再次上堂說法：登山就要登到頂峰，入海就要潛到海底，學道就要學到佛祖也無法言說之處。如果不是這樣，就都是些依附草木的精靈，吃野狐禪（Zen of wild fox）的涕唾的鬼子。華嚴經是這麼說的：譬如良藥，必然苦口，但卻能醫治疾病。阿㖿㖿！

廬山圓通可遷法鏡禪師

嚴州陳氏之子。有僧人問：『如何是佛法的大意？』禪師回答：『寸釘牛力。』僧人說：『學人不會。』禪師說：『參取不會底。』（去參悟那『不會』之處）

紹興府象田梵卿禪師

嘉興人，姓錢。有僧人問：『大悲菩薩用這麼多手眼做什麼？』禪師回答：『富嫌千口少。』（富人還嫌人手不夠）僧人說：『到底什麼是正眼？』禪師說：『從來共住不知名。』（一直在一起卻不認識）問：『寒風乍起，衲子們開始烤火取暖，忽然想起丹霞燒木佛（Danxia burns wooden Buddha）的事情，為什麼院主會掉眉毛和鬍鬚？』禪師回答：『張公吃酒李公醉。』（張三喝酒李四醉）問：『是因為逢強則弱，還是因為妙用神通？』禪師說：『堂中聖僧，卻諳此事。』（堂中的聖僧，卻深知此事）有僧人問：『象田有屠龍之劍，想要借來觀賞一下，可以嗎？』禪師橫著拄杖。僧人便喝斥。禪師放下拄杖。僧人無語。禪師說：『這死蝦蟆。』（這死蛤蟆）禪師上堂說法：春天已經過去，落花紛紛，如同下著紅色的雨。南北的行人們，回還是不回？千林萬林中，杜鵑鳥在鳴叫。我沒有家啊，該往哪裡歸去？十方剎土，又該依靠哪裡？老夫有個真訊息：昨夜三更，月亮還在池塘里。禪師上堂說法：佛法到了這裡，命若懸絲。異目超宗（Yimu Chaozong，指具有非凡見解，超越宗派的人）也難以繼承。豎起拂子說：幸好還有這個可以流通。能在這裡看透，便...

【English Translation】 English version The Zen master struck the Zen bed with a whisk and ascended the hall to preach: He drew the bow of Zen Master Shigong (Shigong, a Zen master's name), nocked the arrow of Zen Master Xinghua (Xinghua, a Zen master's name), wielded the power of Narayana (Narayana, a divine power), and aimed at the eye of Shakara (Shakara, another name for Shiva). But he did not shoot the Great Hero Tiger (Mahavira, an epithet for the Buddha), nor the deer of Yaoshan (Yaoshan, referring to Zen Master Yaoshan Weiyan), nor the lion of Yunyan (Yunyan, referring to Zen Master Yunyan Tansheng), nor the macaque of Xianggu (Xianggu, referring to Monk Xianggu). Then, what was he going to shoot? (After a long pause) The Zen master said: 'Let it go.' The Zen master ascended the hall again to preach: To climb a mountain, one must reach the summit; to enter the sea, one must reach the bottom; to study the Way, one must study to the point where even the Buddhas and Patriarchs cannot speak. If it is not like this, then they are all spirits clinging to grass and trees, demons eating the snot and saliva of wild foxes. The Avatamsaka Sutra says it like this: Like good medicine, it is certainly bitter, but it can cure diseases. Aha!

Zen Master Yuan Tong Keqian of Lushan Fajing

A son of the Chen family of Yanzhou. A monk asked: 'What is the great meaning of the Buddha-dharma?' The master replied: 'An inch-long nail with the strength of an ox.' The monk said: 'This student does not understand.' The master said: 'Contemplate that which you do not understand.'

Zen Master Fanqing of Xiangtian in Shaoxing Prefecture

A native of Jiaxing, surnamed Qian. A monk asked: 'What does the Bodhisattva of Great Compassion do with so many hands and eyes?' The master replied: 'The rich hate having too few mouths to feed.' The monk said: 'What, after all, is the true eye?' The master said: 'Always living together, yet not knowing the name.' Asked: 'A cold wind suddenly rises, and the monks start the stove. Suddenly, they remember Danxia burning the wooden Buddha (Danxia burns wooden Buddha). Why does the abbot lose his eyebrows and beard?' The master replied: 'Zhang drinks wine, and Li gets drunk.' Asked: 'Is it because he is weak when facing the strong, or is it because of the wonderful use of spiritual powers?' The master said: 'The holy monks in the hall understand this matter.' A monk asked: 'Xiangtian has a dragon-slaying sword. May I borrow it to have a look?' The master held his staff horizontally. The monk then shouted. The master dropped his staff. The monk was speechless. The master said: 'This dead toad.' The Zen master ascended the hall to preach: Spring has passed, and the falling flowers are like a red rain. Travelers from north and south, will they return or not? In thousands of forests, cuckoos are singing. I have no home, where should I return? Where should I rely on in the ten directions? This old man has a true message: Last night, at the third watch, the moon was still in the pond. The Zen master ascended the hall to preach: When the Buddha-dharma reaches this point, life hangs by a thread. Even Yimu Chaozong (Yimu Chaozong, referring to someone with extraordinary insights who transcends sects) finds it difficult to inherit. Raising the whisk, he said: Fortunately, there is this that can be circulated. If you can see through it here, then...

見三世諸佛。向燈籠露柱里。轉大法輪。六趣眾生。于鐵圍山得聞法要。聲非聲。見色非色。隨異類四生。各得解脫。如斯舉唱。非但埋沒宗風。亦乃平沈自己。且道。如何得不犯令去。拍禪床。下座。

東京褒親旌德院有瑞佛海禪師

興化軍陳氏子。初參黃龍南禪師。龍問。汝為人事來。為佛法來。師曰。為佛法來。龍曰。若為佛法來。即今便分付。遂打一拂子。師曰。和尚也不得惱亂人。龍即器之。后依照覺深悟玄奧。上堂。有佛世界。以一塵一毛而作佛事。令見一法者。而具足一切法。故權為架閣。有佛化內。以忘言寂默為大佛事。使其學者離一切相。即名諸佛。故好與三下火抄。有佛土中。以黃華翠竹而為佛事。令睹相者。見色即空。故且付與彌勒。有佛寶剎。以法空為座。而示佛事。裨其行人不著佛求。故勘破了勾下。有佛道場。以四事供養而成佛事。使知足者斷異念。故可與下載。有佛妙域。以一切語言三昧作其佛事。令隨機入者。不捨動靜。故為渠裝載。大眾且道。于中還有優劣也無。良久曰。到者須知是作家。參。

臨江軍慧力院可昌禪師

僧問。佛力法力即不問。如何是慧力。師曰。踏倒人我山。扶起菩提樹。曰菩提本無樹。向甚麼處下手。師曰。無下手處。正好著力。

【現代漢語翻譯】現代漢語譯本見到過去、現在、未來三世諸佛。在燈籠和露柱這些尋常事物中，也能轉動偉大的法輪（Dharma wheel，佛法的象徵）。六道眾生（Six realms of existence，佛教輪迴的六個領域），在鐵圍山（Iron Mountains，傳說中環繞世界的山脈）也能聽聞佛法的精要。聲音不是真正的聲音，所見之色也不是真正的色。隨著不同種類的四生（Four kinds of birth，佛教中四種不同的生命形式），各自獲得解脫。像這樣宣揚佛法，非但埋沒了宗門的風格，也讓自己陷入平庸。那麼，怎樣才能不違背佛法呢？（師父）拍了一下禪床，走下座位。

東京褒親旌德院的有瑞佛海禪師

興化軍陳氏之子。最初參拜黃龍南禪師（Huanglong Nan，禪師名）。黃龍南禪師問：『你是爲了人情世故而來，還是爲了佛法而來？』禪師回答：『爲了佛法而來。』黃龍南禪師說：『如果爲了佛法而來，我現在就傳授給你。』於是打了一下拂子（拂塵，禪宗常用的法器）。禪師說：『和尚您也不要擾亂人。』黃龍南禪師因此器重他。後來依照覺禪師（Jue Chan，禪師名）深入領悟了玄奧。上堂說法時說：『有的佛世界，用一塵一毛來做佛事（Buddhist activities，佛教活動），讓見到一法的人，具足一切法。所以權且作為架閣（臨時存放）。有的佛化世界，以忘言寂默作為最大的佛事，使學習的人離開一切表相，就名為諸佛。所以最好用三下火抄（徹底焚燒）。有的佛土中，以黃華翠竹來做佛事，讓看到表相的人，見到色即是空。所以暫且交付給彌勒（Maitreya，未來佛）。有的佛寶剎，以法空為座，來展示佛事，幫助修行人不執著于向外求佛。所以勘破了就勾銷。有的佛道場，以四事供養（Four offerings，佛教中的四種供養方式）來成就佛事，使知足的人斷絕異念。所以可以下載（放下）。有的佛妙域，以一切語言三昧（Samadhi of all languages，通過語言達到的禪定狀態）來做佛事，讓隨機進入的人，不捨棄動靜。所以為他們裝載（提供幫助）。』各位，你們說，這其中還有優劣之分嗎？』（禪師）沉默良久說：『到達那個境界的人要知道自己是內行。』參！

臨江軍慧力院的可昌禪師

有僧人問：『佛力（Buddha's power，佛的力量）和法力（Dharma's power，佛法的力量）暫且不問，什麼是慧力（Wisdom power，智慧的力量）？』禪師說：『踏倒人我山（Mountain of ego，比喻自我的執著），扶起菩提樹（Bodhi tree，象徵覺悟）。』僧人說：『菩提本無樹，向什麼地方下手？』禪師說：『沒有下手的地方，正好著力。』

【English Translation】 English version Seeing the Buddhas of the three times (past, present, and future). Turning the great Dharma wheel (symbol of Buddhist teachings) within lanterns and pillars. Sentient beings of the six realms (of existence, the six realms of reincarnation in Buddhism) hear the essence of the Dharma at Mount Iron Ring (mythical mountains surrounding the world). Sound is not sound, and seeing is not seeing. According to the different kinds of four births (four different forms of life in Buddhism), each attains liberation. Such proclamations not only bury the style of the sect but also sink oneself into mediocrity. Then, how can one avoid violating the precepts? (The master) slapped the Zen bed and stepped down from the seat.

Zen Master Fohai Yourui of Baoqin Jingde Temple in Tokyo

A man named Chen from Xinghua Army. He initially visited Zen Master Huanglong Nan (name of a Zen master). Huanglong asked: 'Did you come for human affairs or for the Buddha Dharma?' The master replied: 'For the Buddha Dharma.' Huanglong said: 'If you came for the Buddha Dharma, I will impart it to you now.' Then he struck with a whisk (a ritual object often used in Zen). The master said: 'Venerable monk, you shouldn't disturb people.' Huanglong therefore valued him. Later, following Zen Master Jue (name of a Zen master), he deeply understood the profound mysteries. Ascending the hall, he said: 'In some Buddha worlds, Buddha activities (Buddhist activities) are performed with a single mote of dust, enabling those who see one Dharma to possess all Dharmas. Therefore, it is temporarily used as a shelf. In some Buddha transformations, silent stillness is the greatest Buddha activity, enabling learners to leave all appearances, which is named all Buddhas. Therefore, it is best to burn it thoroughly. In some Buddha lands, Buddha activities are performed with yellow flowers and green bamboo, enabling those who see appearances to see that form is emptiness. Therefore, it is temporarily entrusted to Maitreya (the future Buddha). In some Buddha treasures, emptiness of Dharma is used as a seat to demonstrate Buddha activities, helping practitioners not to cling to seeking the Buddha externally. Therefore, once understood, it is crossed out. In some Buddha Bodhimandas (place of enlightenment), the four offerings (four types of offerings in Buddhism) are used to accomplish Buddha activities, enabling those who are content to cut off different thoughts. Therefore, it can be downloaded (put down). In some Buddha wonderful realms, the Samadhi of all languages (a state of meditation achieved through language) is used to perform Buddha activities, enabling those who enter randomly not to abandon movement and stillness. Therefore, it is loaded for them (provided with help).' Everyone, tell me, is there any superiority or inferiority among these?' (The master) remained silent for a long time and said: 'Those who reach that state must know that they are experts.' Participate!

Zen Master Kechang of Huili Temple in Linjiang Army

A monk asked: 'Buddha's power (power of the Buddha) and Dharma's power (power of the Dharma) aside, what is wisdom power (power of wisdom)?' The master said: 'Knock down the mountain of ego (metaphor for attachment to self), and raise the Bodhi tree (symbol of enlightenment).' The monk said: 'The Bodhi tree is originally without a tree, where should one start?' The master said: 'There is no place to start, which is exactly where one should exert effort.'

曰今日得聞于未聞。師曰。莫把真金喚作鍮。上堂。佛法根源非正信。妙智不能悟入。祖師關鍵非大悲。重愿何以開通。具信智則權實雙行。如金在礦。全悲願則善惡可辨。似月離云。大眾祇如父母未生時。許多譬喻向甚麼處吐露。良久曰。十語九中不如一默。

黃州柏子山棲真院德嵩禪師

上堂。天地一指。絕諍競之心。萬物一馬。無是非之論。由是魔羅潛跡。佛祖興隆。寒山拊掌欣欣。拾得呵呵大笑。大眾。二古聖笑個甚麼。良久。呵呵大笑曰。曇華一朵再逢春。

廬山萬杉院紹慈禪師

桂州趙氏子。參照覺。問曰。世尊付金襕外。別傳何物。覺舉拂子。師曰。畢竟作么生。覺以拂子驀口打。師擬開口。覺又打。師於是有省。遂奪拂子便禮拜。覺曰。汝見何道理便禮拜。師曰。拂子屬某甲了也。覺曰。三十年老將。今日被小卒折倒。自此玄風大振。推為東林上首。上堂。先行不到。若須彌立乎巨川。末後太過。猶猛士發乎狂矢。或高或下。未有準繩。以是還非。遭人點檢。且道。如何得相應去。良久曰。紅爐𦦨里重添火。炟赫金剛眼自開。咄。上堂。我祖別行最上機。縱橫生殺絕猜疑。雖然塞斷群狐路。返擲須還師子兒。眾中還有金毛炟赫。牙爪生獰者么。試出哮吼一聲看。良久曰。直

【現代漢語翻譯】現代漢語譯本說：『今天聽到了以前沒聽過的。』禪師說：『不要把真金叫做黃銅。』上堂說法，佛法的根源如果不是真正的信仰，精妙的智慧就不能領悟進入；祖師的關鍵如果不是大慈悲，深重的誓願又如何開通？具備了信仰和智慧，那麼權巧和真實就能並行，就像金子在礦石中一樣；完全具備慈悲和誓願，那麼善良和邪惡就可以分辨，就像月亮離開雲層一樣。各位，就像父母未出生時一樣，這麼多的比喻要向什麼地方傾吐呢？』良久后說：『十句話說了九句中，不如沉默不語。』

黃州柏子山棲真院德嵩禪師

上堂說法，『天地就是一根手指，斷絕爭鬥競爭的心；萬物就是一匹馬，沒有是非對錯的議論。』因此魔羅（Mara，魔王）隱藏軌跡，佛祖興盛弘揚。寒山（Hanshan）拍手欣喜，拾得（Shide）呵呵大笑。各位，這兩位古聖笑的是什麼呢？』良久后，呵呵大笑說：『曇花一朵再次逢春。』

廬山萬杉院紹慈禪師

桂州趙氏子，參訪照覺（Zhaojue）。（趙氏子）問道：『世尊（釋迦牟尼佛）傳授金襕袈裟之外，還另外傳授了什麼？』照覺舉起拂子。禪師說：『究竟怎麼樣？』照覺用拂子朝他嘴上打去。禪師剛要開口，照覺又打。禪師因此有所領悟，於是奪過拂子便禮拜。照覺說：『你見到了什麼道理便禮拜？』禪師說：『拂子屬於我了。』照覺說：『三十年的老將，今天被小兵打倒了。』從此玄妙的宗風大大振作，（禪師）被推為東林寺的首座。上堂說法，『先行一步不到位，就像須彌山（Sumeru，佛教中的山名）聳立在巨大的河流中；最後一步太過分，就像勇猛的射手射出瘋狂的箭矢。』或高或低，沒有準繩；以是為是，以非為非，會被人批評指責。那麼，如何才能相應呢？』良久后說：『在紅色的爐子里再添一把火，閃耀的金剛眼自然打開。』咄！上堂說法，『我祖（達摩祖師）特別奉行的最上乘的玄機，縱橫施展生殺大權，斷絕一切猜疑。雖然堵塞了狐貍的道路，但扔回去的必須還是獅子之子。』各位當中有金毛閃耀、牙爪鋒利的人嗎？試著出來吼叫一聲看看。』良久后說：『直』

【English Translation】 English version He said, 'Today I have heard what I had never heard before.' The master said, 'Do not call true gold brass.' Ascending the hall, if the root of the Buddha-dharma is not true faith, subtle wisdom cannot enter; if the key of the patriarchs is not great compassion, how can profound vows be opened? Possessing faith and wisdom, skillful means and reality can proceed in tandem, like gold in ore; fully possessing compassion and vows, good and evil can be distinguished, like the moon leaving the clouds. Everyone, just like before your parents were born, where can so many metaphors be poured out?' After a long silence, he said, 'Nine correct statements out of ten are not as good as one silence.'

Zen Master Desong of Qixing Monastery on Mount Bozi in Huangzhou

Ascending the hall, 'Heaven and earth are one finger, cutting off the heart of strife and contention; all things are one horse, without discussions of right and wrong.' Therefore, Mara (the demon king) hides his tracks, and the Buddhas and patriarchs flourish. Hanshan (Cold Mountain) claps his hands with joy, and Shide (Pickup) laughs heartily. Everyone, what are these two ancient sages laughing at?' After a long silence, he laughed heartily and said, 'A single udumbara flower blooms again in spring.'

Zen Master Shao Ci of Wanshan Monastery on Mount Lu

Zhao, a man from Guizhou, visited Zhaojue (Awakened Awareness). (Zhao) asked, 'What did the World-Honored One (Shakyamuni Buddha) transmit apart from the golden kasaya?' Zhaojue raised his whisk. The master said, 'What is it ultimately?' Zhaojue struck him in the mouth with the whisk. As the master was about to speak, Zhaojue struck him again. The master then had an awakening, and snatched the whisk and bowed. Zhaojue said, 'What principle did you see that made you bow?' The master said, 'The whisk belongs to me now.' Zhaojue said, 'A thirty-year-old general has been defeated by a young soldier today.' From then on, the profound Zen style greatly flourished, and (the master) was promoted to the head seat of Donglin Temple. Ascending the hall, 'Taking the first step insufficiently is like Mount Sumeru (a mountain in Buddhist cosmology) standing in a great river; taking the last step excessively is like a brave archer shooting a wild arrow.' Being either too high or too low, there is no standard; judging right as right and wrong as wrong will invite criticism. So, how can one be in accord?' After a long silence, he said, 'Adding more fire to the red furnace, the blazing vajra eye will naturally open.' Hah! Ascending the hall, 'The supreme secret that our patriarch (Bodhidharma) specially practiced, freely wielding the power of life and death, cuts off all suspicion. Although the path of foxes is blocked, what is thrown back must still be the lion's cub.' Among you, are there any with golden fur blazing and fangs and claws growing fiercely? Try to come out and roar once.' After a long silence, he said, 'Direct.'

饒有。也不免玉溪寨主撩鉤搭索。參。

南嶽衡岳寺道辯禪師

僧問。拈槌舉拂即且置。和尚如何為人。師曰。客來須接。曰便是為人處也。師曰。粗茶澹飯。僧禮拜。師曰。須知滋味始得。

吉州禾山甘露志傳禪師

僧問。一等沒絃琴。請師彈一曲。師曰。山僧耳聾。曰學人請益。師曰。去。曰慈悲何在。師曰。自有諸方眼。

東京褒親旌德寺諭禪師

上堂。新羅打鼓。大宋上堂。庭前柏子問話。燈籠露柱著忙。香臺拄杖起作舞。臥病維摩猶在床。這老漢。我也識得你病。休訝郎當。咄。

隆興府西山龍泉夔禪師

上堂。眾集。師乃曰。祇恁么便散去。不妨要妙。雖然如是。早是無風起浪。釘橛空中。豈況牽枝引蔓。說妙譚玄。正是金屑眼中翳。衣珠法上塵。且道。拂塵出屑是甚麼人。卓拄杖。下座。

南康軍兜率志恩禪師

上堂。落落魄魄。居村居郭。莽莽鹵鹵。何今何古。不重已靈。休話佛祖。搊定釋迦鼻孔。揭卻觀音耳朵任他雪嶺輥毬。休管禾山打鼓。若是本色衲僧。終不守株待兔。參。

福州興福院康源禪師

上堂。山僧有一訣尋常不漏泄。今日不囊藏。分明為君說。良久曰。寒時寒熱時熱。

慧圓上座

開封酸

【現代漢語翻譯】饒有意味。也難免玉溪寨主用撩鉤搭索來試探。參悟吧。

南嶽衡岳寺道辯禪師

有僧人問道：『拈起木槌，豎起拂塵，這些且放一邊。和尚您是如何教導人的？』道辯禪師說：『客人來了，自然要接待。』僧人說：『這就是教導人的地方嗎？』道辯禪師說：『粗茶淡飯而已。』僧人行禮拜謝。道辯禪師說：『要知道其中的滋味才行。』

吉州禾山甘露志傳禪師

有僧人問道：『這是一張沒有琴絃的琴，請禪師彈奏一曲。』志傳禪師說：『山僧我耳朵不好使。』僧人說：『學人前來請教。』志傳禪師說：『走開。』僧人說：『慈悲在哪裡？』志傳禪師說：『（慈悲）自在各方人的眼中。』

東京褒親旌德寺諭禪師

（諭禪師）上堂說法：『新羅（Silla，古代朝鮮國家名）打鼓，大宋（Song Dynasty，中國朝代名）上堂。庭前的柏樹問話，燈籠和露柱忙作一團。香臺和拄杖也跳起舞來，臥病的維摩（Vimalakirti，佛教在家菩薩名）還在床上。你這老漢，我認得你的病，不要驚訝我的放蕩不羈。』喝。

隆興府西山龍泉夔禪師

（夔禪師）上堂說法：『大眾聚集。』禪師於是說：『就這樣解散離去，也未嘗沒有精妙之處。雖然如此，也已經是無風起浪，在空中釘入木樁。更何況是牽枝引蔓，談玄說妙呢？這正是眼中的金屑，法上的衣珠。』那麼，拂去灰塵，去除金屑的，又是什麼人呢？』拄了一下拄杖，走下法座。

南康軍兜率志恩禪師

（志恩禪師）上堂說法：『落落魄魄，住在鄉村，住在城郭。莽莽撞撞，無論現在，無論過去。不要看重自己的靈性，不要談論佛和祖師。抓住釋迦（Sakyamuni，佛教創始人）的鼻孔，揭掉觀音（Avalokiteśvara，佛教菩薩名）的耳朵，任憑他在雪山滾動皮球，不要管禾山打鼓。如果是本色的衲僧，終究不會守株待兔。』參悟吧。

福州興福院康源禪師

（康源禪師）上堂說法：『山僧我有一條秘訣，平時從不泄露。今天不再藏著掖著，分明地為你們說出來。』停頓了很久，說：『冷的時候就冷，熱的時候就熱。』

慧圓上座

開封酸

【English Translation】 It's quite interesting. It's also inevitable that the chieftain of Yuxi uses hooks and ropes to test. Meditate on it.

Zen Master Daobian of Hengyue Temple, Nanyue

A monk asked: 'Setting aside picking up the mallet and raising the whisk, how does the Abbot guide people?' The Master said: 'Guests must be received.' The monk said: 'Is that where you guide people?' The Master said: 'Simple tea and plain rice.' The monk bowed in gratitude. The Master said: 'You must know the taste to understand.'

Zen Master Zhichuan of Helu Temple, Jizhou

A monk asked: 'It's a zither without strings; please play a tune, Master.' Zhichuan said: 'This old monk is deaf.' The monk said: 'This student seeks instruction.' Zhichuan said: 'Go away.' The monk said: 'Where is compassion?' Zhichuan said: 'It's in everyone's eyes.'

Zen Master Yu of Baoqin Jingde Temple, Tokyo

(Zen Master Yu) ascended the platform and preached: 'Silla (ancient Korean kingdom) beats the drum, the Song Dynasty (Chinese dynasty) ascends the platform. The cypress tree in front of the courtyard asks questions, the lantern and the pillar are in a flurry. The incense stand and the staff also start dancing, and Vimalakirti (Buddhist lay bodhisattva) who is ill is still in bed. Old man, I know your illness, don't be surprised by my uninhibitedness.' A shout.

Zen Master Kui of Longquan Temple, Xishan, Longxing Prefecture

(Zen Master Kui) ascended the platform and preached: 'The assembly gathers.' The Zen Master then said: 'To disperse and leave like this is not without its subtleties. Although it is so, it is already stirring up waves without wind, driving stakes into the air. How much more so is it to draw branches and pull vines, to talk mysteriously and discuss the profound? This is precisely gold dust in the eyes, and clothing pearls on the Dharma.' Then, who is the one who dusts off the dust and removes the gold dust?' He tapped the staff and descended from the seat.

Zen Master Zhien of Doushuai Temple, Nankang Army

(Zen Master Zhien) ascended the platform and preached: 'Unrestrained and unconventional, living in villages, living in cities. Reckless and rash, whether now or in the past. Do not value your own spirituality, do not talk about the Buddha and the Patriarchs. Grab Sakyamuni's (founder of Buddhism) nose, tear off Avalokiteśvara's (Buddhist bodhisattva) ears, let him roll the ball on the snowy mountains, and don't care about Helu beating the drum. If you are a true monk, you will never wait for a rabbit by a stump.' Meditate on it.

Zen Master Kangyuan of Xingfu Temple, Fuzhou

(Zen Master Kangyuan) ascended the platform and preached: 'This old monk has a secret formula that he usually doesn't reveal. Today, I won't hide it, and I'll tell it to you clearly.' After a long pause, he said: 'When it's cold, it's cold; when it's hot, it's hot.'

Senior Seat Huiyuan

Kaifeng Suan

棗干氏子。世業農。少依邑之建福寺德光為師。性椎魯。然勤渠祖道。堅坐不臥。居數歲得度。出遊廬山至東林。每以己事請問。朋輩見其貌陋。舉止乖疏。皆戲侮之。一日行殿庭中。忽足顛而仆。瞭然開悟。作偈俾行者書于壁曰。這一交這一交。萬兩黃金也合消。頭上笠腰下包。清風明月杖頭挑。即日離東林。眾傳至照覺。覺大喜曰。衲子參究若此。善不可加。令人跡其所往。竟無知者(大慧武庫謂證悟颙語非也)。

內翰東坡居士

蘇試字子瞻。因宿東林。與照覺論無情話有省。黎明獻偈曰。溪聲便是廣長舌。山色豈非清凈身。夜來八萬四千偈。他日如何舉似人。未幾抵荊南。聞玉泉皓禪師機鋒不可觸。公擬抑之。即微服求見。泉問。尊官高姓。公曰。姓秤。乃秤天下長老底秤。泉喝曰。且道。這一喝重多少。公無對。於是尊禮之。後過金山。有寫公照容者。公戲題曰。心似已灰之木。身如不繫之舟。問汝平生功業。黃州惠州瓊州。

寶峰文禪師法嗣

隆興府兜率從悅禪師

贛州熊氏子。初首眾于道吾。領數衲謁云蓋智和尚。智與語未數句。盡知所蘊。乃笑曰。觀首座氣質不凡。奈何出言吐氣如醉人邪。師面熱汗下曰。愿和尚不吝慈悲。智復與語錐劄之。師茫然。遂求入室。智曰

【現代漢語翻譯】現代漢語譯本棗干氏子（棗干氏之子）。世代務農。年少時依附於縣邑的建福寺德光為師。天性愚笨遲鈍。然而勤奮地遵循祖師的道路，堅持禪坐不臥。過了幾年后剃度出家。出遊到廬山東林寺。常常以自己的修行之事請教他人。同伴們見他相貌醜陋，舉止怪異粗疏，都戲弄侮辱他。一天在佛殿庭院中行走，忽然腳下顛簸而跌倒，突然開悟。作了一首偈頌，讓行者寫在墻壁上說：『這一跤，這一跤，萬兩黃金也合消。頭上笠，腰下包，清風明月杖頭挑。』當天就離開了東林寺。眾人將此事傳到照覺禪師那裡，照覺禪師非常高興地說：『這位僧人蔘禪悟道如此，好到不能再好了。』派人去追蹤他的去向，最終沒有人知道他去了哪裡（大慧武庫認為證悟颙的說法是不對的）。

內翰東坡居士

蘇軾，字子瞻。因為住在東林寺，與照覺禪師討論無情說法之事有所領悟。黎明時獻偈說：『溪聲便是廣長舌，山色豈非清凈身。夜來八萬四千偈，他日如何舉似人。』不久到達荊南，聽說玉泉皓禪師的機鋒銳利不可觸犯，蘇軾打算挫其銳氣，於是便微服求見。玉泉皓禪師問：『尊官貴姓？』蘇軾說：『姓秤，乃是衡量天下長老的秤。』玉泉皓禪師呵斥道：『且說，這一喝有多重？』蘇軾無言以對。於是恭敬地向他行禮。後來經過金山寺，有人為蘇軾畫像，蘇軾戲題道：『心似已灰之木，身如不繫之舟。問汝平生功業，黃州惠州瓊州。』

寶峰文禪師法嗣

隆興府兜率從悅禪師

贛州熊氏之子。最初在道吾寺帶領僧眾。帶領幾位僧人拜謁云蓋智和尚。云蓋智和尚與他說了沒幾句話，就完全瞭解了他的底細，於是笑著說：『看首座的氣質不凡，奈何說出的話語像醉漢一樣呢？』從悅禪師面紅耳赤，汗流浹背地說：『希望和尚不要吝惜慈悲。』云蓋智和尚又與他說話，像錐子一樣刺入他的內心。從悅禪師茫然不知所措，於是請求進入內室請教。云蓋智和尚說：

【English Translation】 English version A son of the Zaogan family (son of the Zaogan family). His family had been farmers for generations. In his youth, he became a disciple of De Guang at Jianfu Temple in the county. He was naturally dull and slow-witted. However, he diligently followed the path of the ancestral teachers, steadfastly sitting in meditation without lying down. After several years, he was ordained as a monk. He traveled to Donglin Temple on Mount Lu. He often sought guidance from others on matters of his practice. His companions, seeing his ugly appearance and awkward manners, ridiculed and insulted him. One day, while walking in the courtyard of the Buddha hall, he suddenly stumbled and fell, and he suddenly awakened. He composed a verse and had a traveler write it on the wall, saying: 'This fall, this fall, is worth ten thousand taels of gold. A hat on my head, a bag at my waist, a clear breeze and bright moon at the end of my staff.' That day, he left Donglin Temple. The people spread the word to Zen Master Zhaojue, who was very pleased and said: 'This monk's understanding of Chan is so good that it cannot be better.' He sent people to track his whereabouts, but no one ever knew where he went (Da Hui Wu Ku believes that the statement of Zhengwu Yong is incorrect).

The Academician Su Shi, Layman of Dongpo

Su Shi, styled Zizhan. Because he stayed at Donglin Temple, he had some understanding from discussing the insentient teaching with Zen Master Zhaojue. At dawn, he presented a verse saying: 'The sound of the stream is the long, broad tongue, is the mountain scenery not the pure body? Last night, eighty-four thousand verses, how will I tell people about them in the future?' Soon after, he arrived in Jingnan and heard that Zen Master Yuquan Hao's sharp wit was unassailable. Su Shi intended to blunt his sharpness, so he sought an audience in disguise. Zen Master Yuquan Hao asked: 'What is your honorable surname, sir?' Su Shi said: 'My surname is Scale, the scale that weighs all the elders in the world.' Zen Master Yuquan Hao shouted: 'Tell me, how much does this shout weigh?' Su Shi was speechless. So he respectfully paid his respects to him. Later, he passed by Jinshan Temple, and someone painted a portrait of Su Shi. Su Shi jokingly inscribed it: 'My heart is like ashes of dead wood, my body like a boat untethered. Ask about my life's achievements, Huangzhou, Huizhou, Qiongzhou.'

Successor of Zen Master Baofeng Wen

Zen Master Congyue of Doushuai in Longxing Prefecture

A son of the Xiong family in Ganzhou. He initially led the monastic community at Daowu Temple. He led several monks to visit Abbot Zhi of Yungai. Abbot Zhi spoke with him for only a few sentences and completely understood his background, so he smiled and said: 'Looking at the head monk's extraordinary temperament, why do his words and breath sound like a drunkard?' Zen Master Congyue's face turned red, and he was covered in sweat, saying: 'I hope the Abbot will not be stingy with his compassion.' Abbot Zhi spoke to him again, piercing his heart like an awl. Zen Master Congyue was at a loss, so he requested to enter the inner chamber for instruction. Abbot Zhi said:

。曾見法昌遇和尚否。師曰。曾看他語錄。自了可也。不願見之。智曰。曾見洞山文和尚否。師曰。關西子沒頭腦拖一條布裙。作尿臭氣。有甚長處。智曰。你但向尿臭氣處參取。師依教即謁洞山。深領奧旨。復謁智。智曰。見關西子后大事如何。師曰。若不得和尚指示。洎乎蹉過一生。遂禮謝。師復謁真凈。后出世鹿苑。有清素者。久參慈明。寓居一室。未始與人交。師因食蜜漬荔枝。偶素過門。師呼曰。此老人鄉果也。可同食之。素曰。自先師亡后。不得此食久矣。師曰。先師為誰。素曰。慈明也某忝執侍十三年耳。師乃疑駭曰。十三年堪忍執侍之役。非得其道。而何。遂饋以余果。稍稍親之。素問。師所見者何人。曰洞山文。素曰。文見何人。師曰。黃龍南。素曰。南匾頭見先師不久。法道大振如此。師益疑駭。遂袖香詣素作禮。素起避之曰。吾以福薄。先師授記不許為人。師益恭。素乃曰。憐子之誠。違先師之記。子平生所得試語我。師具通所見。素曰。可以入佛。而不能入魔。師曰。何謂也。素曰。豈不見。古人道。末後一句始到牢關。如是累月。素乃印可。仍戒之曰。文示子者。皆正知正見。然子離文太早。不能盡其妙。吾今為子點破。使子受用得大自在。他日切勿嗣吾也。師後嗣真凈。僧問。提兵統將

【現代漢語翻譯】現代漢語譯本：智：您曾經見過法昌遇和尚嗎？師：我曾經看過他的語錄，自己領悟就可以了，不願意見他。智：您曾經見過洞山文和尚嗎？（洞山文：人名，禪宗大師）師：那個關西子（關西子：指洞山文）沒頭腦，拖著一條破布裙，散發著尿騷味，有什麼長處？智：您只要向那尿騷味處參究領悟。師依從他的教導，於是去拜見洞山文，深深領會了其中的奧妙。又去拜見智。智：見了關西子后，大事怎麼樣了？師：如果不是和尚您指示，我幾乎要錯過一生了。於是禮拜感謝。師又去拜見真凈（真凈：人名，禪宗大師），後來在鹿苑開法傳道。有一個清心寡慾的人，長久參學慈明（慈明：人名，禪宗大師），住在單獨的房間里，從不與人交往。師因為吃用蜂蜜浸泡的荔枝，偶然那清素之人經過門口，師呼喚說：『這是老家出產的水果，可以一起吃。』清素之人說：『自從我的先師去世后，很久沒有吃到這種食物了。』師說：『您的先師是誰？』清素之人說：『是慈明，我僥倖侍奉了他十三年。』師於是驚訝地說：『十三年能夠忍受侍奉之苦，如果不是得到了真道，又是什麼呢？』於是把剩餘的荔枝送給他，漸漸地親近他。清素之人問：『您所見的是什麼人？』師說：『是洞山文。』清素之人說：『文又見了什麼人？』師說：『黃龍南（黃龍南：人名，禪宗大師）。』清素之人說：『黃龍南光頭見先師不久，佛法就如此興盛。』師更加疑惑驚訝，於是袖藏著香去拜見清素之人行禮。清素之人起身避開說：『我因為福薄，先師授記不允許我為人師。』師更加恭敬。清素之人於是說：『可憐你的誠心，我違背先師的遺訓。你平生所領悟的，試著告訴我。』師詳細地說了自己所領悟的。清素之人說：『可以入佛，而不能入魔。』師說：『這是什麼意思？』清素之人說：『難道你沒聽說，古人說，末後一句才是到達牢關。』像這樣過了幾個月，清素之人於是印可了他的見解，仍然告誡他說：『文所指示給你的，都是正知正見，然而你離開文太早，不能完全領會其中的妙處。我現在為你點破，使你受用得大自在。他日千萬不要繼承我的衣缽。』師後來繼承了真凈的法脈。有僧人問：『提兵統將（提兵統將：比喻掌握佛法精髓的人）』

【English Translation】 English version: Zhi: Have you ever met Dharma-chang Yu (法昌遇) the monk? Master: I have read his recorded sayings and can understand it myself. I don't wish to meet him. Zhi: Have you ever met Dongshan Wen (洞山文) the monk? (Dongshan Wen: a name, a Chan master) Master: That Guanxi guy (關西子) (Guanxi guy: referring to Dongshan Wen) is brainless, dragging a tattered cloth skirt, emitting a urine stench. What good is he? Zhi: You should investigate and understand at the place of that urine stench. The Master followed his teaching and went to visit Dongshan Wen, deeply understanding the profound meaning within. He then visited Zhi again. Zhi: After seeing the Guanxi guy, how is the great matter? Master: If it weren't for your guidance, I would have almost wasted my entire life. So he bowed and thanked him. The Master then visited Zhenjing (真凈) (Zhenjing: a name, a Chan master), and later opened the Dharma and preached at Luyuan. There was a pure and simple person who had long studied with Ciming (慈明) (Ciming: a name, a Chan master), living in a separate room, never interacting with others. The Master, while eating lychees soaked in honey, happened to have that pure person pass by the door. The Master called out, 'These are fruits from my hometown, you can eat them together.' The pure person said, 'Since my late teacher passed away, I haven't eaten this kind of food for a long time.' The Master said, 'Who is your late teacher?' The pure person said, 'It is Ciming. I was fortunate enough to serve him for thirteen years.' The Master was surprised and said, 'To endure the hardship of serving for thirteen years, if not for obtaining the true Way, what else could it be?' So he gave him the remaining lychees, gradually becoming close to him. The pure person asked, 'Whom did you see?' The Master said, 'It was Dongshan Wen.' The pure person said, 'Whom did Wen see?' The Master said, 'Huanglong Nan (黃龍南) (Huanglong Nan: a name, a Chan master).' The pure person said, 'Huanglong Nan, the bald-headed one, saw the late teacher not long ago, and the Dharma flourished so greatly.' The Master was even more puzzled and surprised, so he hid incense in his sleeve and went to pay respects to the pure person. The pure person got up to avoid him, saying, 'Because my blessings are thin, the late teacher gave me a prophecy not to be a teacher to others.' The Master was even more respectful. The pure person then said, 'Pitying your sincerity, I will disobey the late teacher's instructions. Try to tell me what you have understood in your life.' The Master explained in detail what he had understood. The pure person said, 'You can enter Buddhahood, but you cannot enter demonhood.' The Master said, 'What does this mean?' The pure person said, 'Haven't you heard the ancients say, the last sentence is when you reach the firm gate.' After several months like this, the pure person then approved of his views, and still warned him, 'What Wen showed you are all right knowledge and right views, but you left Wen too early, and could not fully understand its wonders. I will now break it open for you, so that you can benefit greatly and be at great ease. In the future, never inherit my mantle.' The Master later inherited the Dharma lineage of Zhenjing. A monk asked, 'The general who commands the troops (提兵統將) (The general who commands the troops: a metaphor for someone who grasps the essence of the Buddha-dharma)'

。須憑帝主虎符。領眾匡徒。密佩祖師心印。如何是祖師心印。師曰。滿口道不得。曰祇這個。別更有。師曰。莫將支遁鶴喚作右軍鵝。問如何是兜率境。師曰。一水桵藍色。千峰削玉青。曰如何是境中人。師曰。七凹八凸無人見。百手千頭祇自知。上堂。耳目一何清。端居幽谷里。秋風入古松。秋月生寒水。衲僧於此更求真。兩個猢猻垂四尾。喝一喝。上堂。兜率都無辨別。卻喚烏龜作鱉。不能說妙談真。祇解搖唇鼓舌。遂令天下衲僧覷見眼中滴血。莫有翻瞋作喜。笑傲煙霞者么。良久曰。笛中一曲昇平樂。算得生平未解愁。上堂。始見新春。又逢初夏。四時若箭。兩曜如梭。不覺紅顏翻成白首。直須努力彆著精神。耕取自己田園。莫犯他人苗稼。既然如是。牽犁拽把。須是雪山白牛始得。且道。鼻孔在甚麼處。良久曰。叱叱。上堂。常居物外度清時。牛上橫將竹笛吹。一曲自幽山自綠。此情不與白雲知。慶快諸禪德。翻思范蠡謾泛滄波。因念陳摶空眠太華。何曾夢見。浪得高名。實未神遊。閑漂野跡。既然如此。具眼衲僧。莫道龍安非他是已好。上堂。無法亦無心。無心復何舍。要真盡屬真。要假全歸假。平地上行船。虛空里走馬。九年面壁人。有口還如啞。參。上堂。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語

【現代漢語翻譯】須憑帝主虎符（帝王調兵的信物）。帶領大眾匡正徒眾。秘密佩戴祖師的心印。如何是祖師心印？師父說：『難以用言語完全表達。』（學僧）問：『就只是這個嗎？還有別的嗎？』師父說：『不要把支遁（人名，愛鶴）的鶴，錯認作王右軍（王羲之，愛鵝）的鵝。』問：『如何是兜率（Dushita，欲界天的一層天，彌勒菩薩所在）境？』師父說：『一江水呈現出桵木花的藍色，千座山峰像刀削的玉一樣青翠。』（學僧）問：『如何是兜率境中的人？』師父說：『七凹八凸，無人能見其全貌；百手千頭，只有自己知道。』（師父）上堂說法：『耳目是多麼清凈啊，端坐在幽靜的山谷里。秋風吹入古老的松林，秋月在寒冷的水面上升起。衲僧（修行人）在此更要尋求真理，不要像兩隻猴子一樣，徒勞地垂著四條尾巴。』喝一聲。（師父）上堂說法：『兜率境中本無分別，卻把烏龜叫做鱉。不能說微妙的真理，只會搖唇鼓舌。』『以致天下的衲僧，眼中滴血。莫非有人因此反而高興，在煙霞中笑傲嗎？』停頓良久，說：『笛中吹奏一曲昇平的樂章，才算得上平生沒有白白地消愁。』（師父）上堂說法：『剛見到新春，又迎來初夏。四季如箭般飛逝，日月如梭般穿梭。不知不覺紅潤的容顏變成了白髮，必須努力振作精神，耕耘自己的田園，不要侵犯他人的莊稼。』『既然如此，牽犁拉耙，必須是雪山上的白色牛才行。』且說，鼻孔在哪裡？停頓良久，說：『叱叱。』（師父）上堂說法：『常居於世俗之外，度過清凈的時光，橫騎在牛背上，悠然地吹著竹笛。一曲笛聲，山自幽靜，樹自青綠，這份情懷不與白雲分享。』『慶幸快樂的各位禪德，反思范蠡（春秋時期政治家）徒然泛舟于滄波之上，想到陳摶（宋朝道士）空自睡在太華山中。何曾夢見過真正的道境，只是浪得虛名，實際上並未神遊其中，只是閑散地漂泊在荒野。』『既然如此，有眼力的衲僧，不要說龍安（地名，指道場）不是他處就好。』（師父）上堂說法：『沒有法，也沒有心，沒有心又何須捨棄？要真就完全是真，要假就全部歸於假。』『在平地上行船，在虛空中跑馬。九年面壁的人，有口卻像啞巴一樣。』參！（師父）上堂說法：『夜夜抱著佛像入眠，朝朝還與佛一同起身。起身坐下都緊緊相隨，說話』

【English Translation】 Must rely on the Emperor's tiger tally (a symbol of imperial authority for deploying troops). Lead the assembly to rectify the disciples. Secretly wear the Patriarch's mind-seal. What is the Patriarch's mind-seal? The Master said: 'Difficult to express completely in words.' (The student) asked: 'Is it just this? Is there anything else?' The Master said: 'Do not mistake Zhi Dun's (a person's name, who loved cranes) crane for Wang Youjun's (Wang Xizhi, who loved geese) goose.' Asked: 'What is the Tushita (Dushita, a heaven in the desire realm, where Maitreya Bodhisattva resides) realm?' The Master said: 'A river of water displays the color of a Kerria flower, a thousand peaks are as green as jade.' (The student) asked: 'What are the people in the Tushita realm?' The Master said: 'Seven hollows and eight bumps, no one can see its entirety; a hundred hands and a thousand heads, only oneself knows.' (The Master) ascended the hall to preach: 'How clear are the ears and eyes, sitting upright in a secluded valley. The autumn wind enters the ancient pine forest, the autumn moon rises on the cold water. Monks must seek the truth here, do not be like two monkeys, fruitlessly dangling four tails.' Shouting once. (The Master) ascended the hall to preach: 'In the Tushita realm, there is originally no distinction, yet a turtle is called a turtle. Unable to speak of subtle truths, only knowing how to wag lips and flap tongues.' 'So that the monks of the world, blood drips from their eyes. Could it be that someone is happy because of this, laughing in the mist and clouds?' Pausing for a long time, said: 'Playing a tune of peace and prosperity on the flute, it can be regarded as not wasting one's life to dispel sorrow.' (The Master) ascended the hall to preach: 'Just seeing the new spring, and welcoming the early summer. The four seasons fly by like arrows, the sun and moon shuttle like looms. Unknowingly, the rosy face turns into white hair, one must strive to invigorate the spirit, cultivate one's own garden, do not invade other people's crops.' 'Since this is the case, pulling the plow and dragging the rake, it must be a white cow from the snowy mountains. 'Tell me, where are the nostrils?' Pausing for a long time, said: 'Chih, chih.' (The Master) ascended the hall to preach: 'Often living outside of worldly affairs, spending peaceful times, riding horizontally on the back of a cow, leisurely playing the bamboo flute. A flute song, the mountain is secluded, the trees are green, this feeling is not shared with the white clouds.' 'Rejoice, happy Chan practitioners, reflect on Fan Li (a politician in the Spring and Autumn period) vainly boating on the vast waves, thinking of Chen Tuan (a Taoist in the Song Dynasty) sleeping in Mount Taihua in vain. Never dreamed of the true Taoist realm, just gaining a false reputation, actually not traveling in spirit, just drifting idly in the wilderness.' 'Since this is the case, monks with discerning eyes, do not say that Long'an (place name, referring to the monastery) is not another place is good.' (The Master) ascended the hall to preach: 'There is no Dharma, and there is no mind, if there is no mind, what needs to be abandoned?' To be true is completely true, to be false is completely false.' 'Sailing a boat on flat ground, riding a horse in empty space. The person who faced the wall for nine years, has a mouth but is like a mute.' Participate! (The Master) ascended the hall to preach: 'Sleeping with the Buddha statue every night, getting up with the Buddha every morning. Getting up and sitting down are closely followed, speaking'

默同居止。欲識佛去處。祇這語聲是。諸禪德。大小傅大士。祇會抱橋柱澡洗。把纜放船。印板上打將來。模子里脫將去。豈知道本色衲僧。塞除佛祖窟。打破玄妙門。跳出斷常坑。不依清凈界。都無一物。獨奮雙拳。海上橫行。建家立國。有一般漢。也要向百尺竿頭凝然端坐。洎乎翻身之際。捨命不得。豈不見。雲門大師道。知是般事拈放一邊。直須擺動精神。著些筋骨。向混沌未剖已前薦得。猶是鈍漢。那堪更於他人舌頭上。𠯗啖滋味。終無了日。諸禪客要會么。剔起眉毛有甚難。分明不見一毫端。風吹碧落浮雲盡。月上青山玉一團。喝一喝。下座。一日漕使無盡居士張公商英。按部過分寧。請五院長老。就云巖說法。師最後登座。橫拄杖曰。適來諸善知識。橫拈豎放。直立斜拋。換步移身。藏頭露角。既于學士面前各納敗闕。未免吃兜率手中痛棒。到這裡。不由甘與不甘。何故。見事不平爭忍得。衲僧正令自當行。卓拄杖下座。室中設三語。以驗學者。一曰。撥草擔風祇圖見性。即今上人性在甚麼處。二曰。識得自性方脫生死。眼光落地時作么生脫。三曰。脫得生死便知去處。四大分離向甚麼處去。元祐六年冬。浴訖集眾說偈曰。四十有八。聖凡盡殺。不是英雄。龍安路滑。奄然而化。其徒遵師遺誡。慾火葬捐

【現代漢語翻譯】現代漢語譯本（僧人）默默地居住在一起。如果想知道佛陀的去處，就在這說話的聲音中。各位禪師，無論是大小傅大士（傅翕，南北朝時期的居士，以其詩偈和禪行著稱），都只會抱著橋柱洗澡，拉著纜繩放下船隻，像印版上打出來的一樣，像模子里脫出來的一樣。哪裡知道本色的衲僧（指真正的修行人），會堵塞佛祖的洞穴，打破玄妙的門徑，跳出斷常的陷阱，不依賴清凈的境界，一無所有，卻能獨自奮起雙拳，在海上橫行，建立家園和國家。有一種人，也想在百尺竿頭凝然端坐，等到翻身的時候，卻捨不得性命。難道沒聽說過雲門大師（雲門文偃禪師）說：『知道是這件事，就把它放到一邊，必須擺動精神，用些力氣，在混沌未開之前就領悟到，還算是遲鈍的人。』更何況還要在別人的舌頭上，咀嚼滋味，永遠沒有了結的時候。各位禪客想要領會嗎？挑起眉毛有什麼難的？分明看不見一絲一毫。風吹散了碧空的浮雲，月亮升上青山，像一塊美玉。』喝一聲。下座。有一天，漕使無盡居士張公商英，按部就班地經過分寧，邀請五院的長老，到云巖說法。龍安禪師最後登上座位，橫著拄杖說：『剛才各位善知識，橫拈豎放，直立斜拋，換步移身，藏頭露角，已經在學士面前各自認輸了。免不了要吃兜率（兜率天，彌勒菩薩所在之處）手中的痛棒。』到這裡，不由得你甘心不甘心。為什麼呢？『見到不公平的事情怎能忍受？衲僧的正令自然應當施行。』放下拄杖，下座。龍安禪師在室內設定了三個問題，用來檢驗學人：一問：『撥開草叢，挑起風塵，只是爲了見到自性，那麼現在你的自性在哪裡？』二問：『認識到自性才能脫離生死，眼光落地的時候，怎麼脫離？』三問：『脫離了生死就知道去處，四大分離之後，要到哪裡去？』元祐六年冬天，洗浴完畢后，龍安禪師召集眾人說了偈語：『四十八年，聖凡盡殺。不是英雄，龍安路滑。』說完就安詳地圓寂了。他的弟子們遵照他的遺囑，埋葬了他。

【English Translation】 English version They dwell together in silence. If you wish to know where the Buddha is, it is in this very sound of speech. All you Chan practitioners, whether it be Great or Small Fu Daishi (Fu Xi, a lay Buddhist in the Northern and Southern Dynasties, known for his poems and Chan practice), they only know how to hug the bridge pillars and bathe, pull the ropes to release the boats, like stamping them out from a printing plate, like molding them out from a mold. How would they know that a true mendicant monk (referring to a genuine practitioner) would block the Buddha's cave, break down the mysterious gate, jump out of the pit of permanence and annihilation, not rely on the realm of purity, having nothing at all, yet able to bravely raise both fists, roam freely on the sea, establishing homes and countries. There are those who also wish to sit still and upright at the top of a hundred-foot pole, but when it comes to turning around, they are unwilling to give up their lives. Haven't you heard Yunmen Daishi (Zen Master Yunmen Wenyan) say: 'Knowing it is this matter, put it aside, you must stir up your spirit, use some strength, and comprehend it before the chaos has even opened, and you are still considered a dull person.' How much more so to chew on the flavors on other people's tongues, there will never be an end. Do you Chan guests want to understand? What difficulty is there in raising your eyebrows? Clearly, you cannot see even a hair's breadth. The wind blows away the floating clouds in the blue sky, the moon rises above the green mountains, like a piece of beautiful jade.' He shouted once. And descended from his seat. One day, the transport commissioner, Upasaka Zhang Gong Shangying, methodically passed through Fenning, inviting the elders of the five monasteries to give a Dharma talk at Yunyan. Zen Master Longan ascended the seat last, holding his staff horizontally and said: 'Just now, all you good knowing advisors, have been handling and releasing, standing upright and throwing diagonally, changing steps and shifting bodies, hiding your heads and revealing your horns, and have already admitted defeat in front of the scholar. You cannot avoid receiving a painful blow from the hand of Tushita (Tushita Heaven, where Bodhisattva Maitreya resides).' Arriving here, you cannot help but be willing or unwilling. Why? 'How can you bear to see injustice? The true decree of the mendicant monk should naturally be carried out.' He put down his staff and descended from his seat. Zen Master Longan set up three questions in the room to test the students: The first question: 'Parting the grass and stirring up the dust, only to see the self-nature, then where is your self-nature now?' The second question: 'Recognizing the self-nature can escape birth and death, when the light of your eyes falls to the ground, how do you escape?' The third question: 'Escaping birth and death, you will know where to go, after the four elements separate, where will you go?' In the winter of the sixth year of Yuanyou, after bathing, Zen Master Longan gathered the crowd and said the verse: 'Forty-eight years, saints and mortals all killed. Not a hero, the road of Longan is slippery.' After speaking, he passed away peacefully. His disciples followed his will and buried him.

骨江中。得法弟子無盡居士張公。遣使持祭。且曰。老師于祖宗門下有大道力。不可使來者無所起敬。俾塔于龍安之乳峰。謚真寂禪師。

東京法雲佛照杲禪師

自妙年遊方。謁圓通璣禪師。入室次。璣舉。僧問投子。大死底人卻活時如何。子曰。不許夜行投明須到。意作么生。師曰。恩大難酬。璣大喜。遂命首眾。至晚為眾秉拂。機遲而訥。眾笑之。師有𧹞色。次日于僧堂點茶。因觸茶瓢墜地。見瓢跳乃得應機三昧。后依真凈。因讀祖偈曰。心同虛空界。示等虛空法。證得虛空時。無是無非法。豁然大悟。每謂人曰。我于紹聖三年十一月二十一日。悟得方寸禪。出住歸宗詔居凈因。僧問。達磨西來傳個甚麼。師曰。周秦漢魏。問昔日僧問雲門。如何是透法身句。門曰。北斗里藏身。意旨如何。師曰。赤心片片。曰若是學人即不然。師曰。汝又作么生。曰昨夜抬頭看北斗。依稀卻似點糖糕。師曰。但念水草。余無所知。上堂。西來祖意。教外別傳。非大根器。不能證入。其證入者。不被文字語言所轉。聲色是非所迷亦無。雲門臨濟之殊。趙州德山之異。所以唱道。須明有語中無語。無語中有語。若向這裡薦得。可謂終日著衣。未嘗掛一縷絲。終日吃飯。未嘗咬一粒米。直是呵佛罵祖。有甚麼過。雖然如是

【現代漢語翻譯】骨灰安放在江中。得法的弟子無盡居士張公，派人帶著祭品前來，並且說：『老師在祖師門下有大道的功力，不能讓來的人沒有敬意。』於是將塔建在龍安的乳峰，謚號為真寂禪師。

東京法雲佛照杲禪師

從年輕時就開始遊歷四方，拜謁圓通璣禪師（Yuantong Ji Chanshi）。一次入室請教時，璣禪師舉出：有僧人問投子（Touzi），『大死底人卻活時如何？』（一個徹底死去的人，再次活過來時會怎麼樣呢？）投子回答說：『不許夜行，投明須到。』（不允許在黑夜裡行走，天亮時必須到達。）你認為這句話是什麼意思？禪師回答說：『恩大難酬。』（恩情太大難以報答。）璣禪師非常高興，於是命令他擔任首座。到了晚上，禪師為大家說法，但他反應遲鈍，說話笨拙，眾人嘲笑他。禪師面露慚愧之色。第二天在僧堂點茶，因為碰到茶瓢掉在地上，看到茶瓢跳動，於是領悟了應機三昧（Yingji Sanmei）。後來依止真凈禪師（Zhenjing Chanshi），因為讀到祖師的偈語說：『心同虛空界，示等虛空法，證得虛空時，無是無非法。』（心如同虛空一樣廣大，所顯示的也如同虛空一樣的法，證悟到虛空的時候，沒有什麼是，也沒有什麼不是法。）豁然大悟。禪師經常對人說：『我在紹聖三年十一月二十一日，悟得了方寸禪（Fangcun Chan）。』出任歸宗（Guizong）的住持，奉詔居住在凈因（Jingyin）。有僧人問：『達磨（Damo）西來傳了個甚麼？』（達磨祖師從西方來，傳了些什麼呢？）禪師回答說：『周秦漢魏。』（周、秦、漢、魏。）問：『昔日僧問雲門（Yunmen），如何是透法身句？』（過去有僧人問雲門禪師，什麼是透法身句？）雲門回答說：『北斗里藏身。』（在北斗星里藏身。）這句話的意旨是什麼？禪師回答說：『赤心片片。』（一片赤誠之心。）僧人說：『如果我是學人，就不會這樣說。』禪師說：『你又會怎麼說呢？』僧人說：『昨夜抬頭看北斗，依稀卻似點糖糕。』（昨晚抬頭看北斗星，依稀好像是點綴著糖的糕點。）禪師說：『但念水草，余無所知。』（我只知道水和草，其他的就不知道了。）上堂說法時說：『西來祖意，教外別傳，非大根器，不能證入。』（西來的祖師的意旨，是在教義之外特別傳授的，不是有大根器的人，不能證悟進入。）『其證入者，不被文字語言所轉，聲色是非所迷，亦無雲門臨濟（Linji）之殊，趙州德山（De Shan）之異。』（那些證悟進入的人，不會被文字語言所迷惑，不會被聲色是非所迷惑，也沒有云門和臨濟的差別，趙州和德山的差異。）『所以唱道，須明有語中無語，無語中有語。』（所以要說明，必須明白有語言中的無語言，無語言中的有語言。）『若向這裡薦得，可謂終日著衣，未嘗掛一縷絲，終日吃飯，未嘗咬一粒米。』（如果能在這裡領悟，就可以說是整天穿著衣服，卻未曾掛上一根絲線，整天吃飯，卻未曾咬下一粒米。）『直是呵佛罵祖，有甚麼過。』（直接呵斥佛，謾罵祖師，又有什麼過錯呢？）『雖然如是……』（雖然是這樣……）

【English Translation】 The ashes were placed in the river. Zhang Gong, a lay disciple of the Dharma named Wujin, sent a messenger with offerings, saying, 'Our teacher had great power of the Dao under the ancestral masters. We must not let those who come show no respect.' Therefore, a pagoda was built on the Milk Peak of Long'an, and he was posthumously named Chan Master Zhenji (True Stillness).

Chan Master Fogao (Buddha Shining) of Fayun (Dharma Cloud) Temple in Tokyo

From a young age, he traveled around, visiting Chan Master Yuantong Ji (Complete Penetration Ji). Once, during a private interview, Chan Master Ji brought up: A monk asked Touzi (Throwing Son), 'What happens when a person who has completely died comes back to life?' Touzi replied, 'No night travel is allowed; you must arrive by dawn.' What do you make of this meaning? The master said, 'The kindness is too great to repay.' Chan Master Ji was very pleased and ordered him to be the head of the assembly. In the evening, he held the whisk for the assembly, but he was slow and awkward, and the assembly laughed at him. The master looked ashamed. The next day, while preparing tea in the monks' hall, he accidentally dropped the tea ladle on the ground. Seeing the ladle bounce, he attained the Samadhi of Appropriate Response (Yingji Sanmei). Later, he relied on Chan Master Zhenjing (True Purity). Because he read the ancestral verse: 'The mind is like the realm of empty space, showing the Dharma equal to empty space. When one realizes empty space, there is neither what is nor what is not Dharma.' He had a sudden enlightenment. The master often said to people, 'On the twenty-first day of the eleventh month of the third year of Shaosheng, I realized the Chan of the Square Inch (Fangcun Chan).' He took the position of abbot of Guizong (Returning to the Source), and by imperial order, resided in Jingyin (Pure Cause). A monk asked, 'What did Damo (Bodhidharma) transmit when he came from the West?' The master replied, 'Zhou, Qin, Han, Wei.' Asked, 'In the past, a monk asked Yunmen (Cloud Gate), what is the phrase that penetrates the Dharmakaya (Dharma Body)?' Yunmen replied, 'Hide yourself in the Big Dipper.' What is the meaning of this? The master replied, 'A completely sincere heart.' The monk said, 'If I were a student, I would not say that.' The master said, 'Then what would you say?' The monk said, 'Last night I looked up at the Big Dipper, and it vaguely resembled a cake dotted with sugar.' The master said, 'I only know water and grass; I know nothing else.' When giving a Dharma talk in the hall, he said, 'The meaning of the ancestral masters coming from the West is a special transmission outside of the teachings. Those without great capacity cannot realize it and enter.' 'Those who realize it and enter are not turned by words and language, nor are they deluded by sound, form, right, and wrong. There is also no difference between Yunmen and Linji (Rinzai), nor is there a difference between Zhaozhou and Deshan (Tokusan).' 'Therefore, it must be made clear that there is speech within speechlessness, and speechlessness within speech.' 'If you can understand this, you can say that you wear clothes all day long, but you have never hung a thread of silk; you eat all day long, but you have never bitten a grain of rice.' 'Even if you scold the Buddha and curse the ancestors, what fault is there?' 'Although it is so...'

。欲得不招無間業。莫謗如來正法輪。喝一喝下座。上堂。拈拄杖曰。歸宗會斬蛇。禾山解打鼓。萬象與森羅。皆從這裡去。擲下拄杖曰。歸堂喫茶。師以力參深到。語不入時。每示眾常舉。老僧熙寧八年文帳。在鳳翔府供申。當年崩了華山四十里。壓倒八十村人家。汝輩後生茄子瓠子。幾時知得。或問曰。寶華王座上。因甚麼一向世諦。師曰。癡人佛性豈有二種邪。

隆興府。泐潭。湛堂文準禪師

興元府。梁氏子。初謁真凈。凈問。近離甚處。師曰。大仰。凈曰。夏在甚處。師曰。大溈。凈曰。甚處人。師曰。興元府。凈展手曰。我手何似佛手。師罔措。凈曰。適來祇對一一靈明一一天真。及乎道個我手何似佛手。便成窒礙。且道。病在甚處。師曰。某甲不會。凈曰。一切見成。更教誰會。師當下釋然。服勤十載。所往必隨。紹聖三年。真凈移石門。眾益盛。凡衲僧扣問。但瞑目危坐無所示。見來學。則往治蔬圃。率以為常。師謂同行恭上座曰。老漢無意於法道乎。一日舉杖決渠。水濺衣忽大悟。凈詬曰。此乃敢爾藞苴邪。自此跡愈晦。而名益著。顯謨李公景直守豫章。請開法雲巖。未幾移居泐潭。僧問。教意即且置。未審如何是祖意。師曰。煙村三月里。別是一家春。問寒食因悲郭外春。墅田無處

【現代漢語翻譯】現代漢語譯本：想要不招致無間地獄的業報，就不要誹謗如來的正法輪。喝一聲！下座。上堂。拿起拄杖說：『歸宗禪師曾斬蛇，禾山禪師擅長打鼓，宇宙萬象與森羅萬象，都從這裡生髮。』放下拄杖說：『回禪堂喫茶去。』這位禪師用力參禪，深入堂奧，但他的話語不合時宜。他經常向大眾舉例說：『老僧我在熙寧八年時的文書賬目，還在鳳翔府供職申報。當年華山崩塌了四十里，壓倒了八十個村莊的人家。你們這些後生晚輩，就像茄子、瓠子一樣，什麼時候才能懂得這些？』有人問：『在寶華王座上，為什麼總是說些世俗諦的事情？』禪師說：『癡人！佛性難道有兩種嗎？』

隆興府的泐潭湛堂文準禪師

興元府人梁氏之子。最初拜見真凈禪師。真凈問：『最近從哪裡來？』禪師說：『大仰。』真凈說：『夏天在哪裡？』禪師說：『大溈。』真凈說：『哪裡人？』禪師說：『興元府。』真凈伸出手說：『我的手像佛手嗎？』禪師不知所措。真凈說：『剛才的對答，一一靈明，一一天真。等到問到我的手像佛手嗎，就成了阻礙。那麼，病在哪裡呢？』禪師說：『我不會。』真凈說：『一切現成，還教誰會？』禪師當下釋然。服侍真凈禪師十年，無論去哪裡都跟隨。紹聖三年，真凈禪師移居石門，門下弟子更加興盛。凡是僧人前來請教，真凈禪師只是閉目危坐，沒有指示。見到來學習的人，就去治理菜園，這成了常態。禪師對同行的恭上座說：『老漢難道對佛法沒有興趣嗎？』一天，真凈禪師舉起木杖疏通水渠，水濺到衣服上，禪師忽然大悟。真凈禪師責罵說：『你這敢於輕率的人！』從此以後，真凈禪師的行跡更加隱晦，但名聲卻越來越大。顯謨李公景直鎮守豫章，請真凈禪師到云巖寺開法。沒過多久，又移居到泐潭。有僧人問：『教意暫且不論，請問什麼是祖意？』禪師說：『煙霧籠罩的村莊，在三月里，別有一番春色。』問：『寒食節因悲傷郭外的春天，田野里沒有地方……』

【English Translation】 English version: If you wish to avoid the karma of the uninterrupted hell, do not slander the True Dharma Wheel of the Tathagata. A shout! Descend from the seat. Ascend the hall. Picking up the staff, the master said: 'Guizong once slew a snake, and Heshan was skilled at beating the drum. The myriad phenomena and the vast universe all originate from here.' Throwing down the staff, the master said: 'Return to the hall for tea.' The master's Chan practice was profound, but his words were out of sync with the times. He often cited the example: 'This old monk's documents from the eighth year of the Xining era are still being submitted in Fengxiang Prefecture. In that year, Mount Hua collapsed for forty li (Chinese mile), crushing the homes of eighty villages. You young novices, like eggplants and gourds, when will you ever understand this?' Someone asked: 'On the Precious Flower Throne, why are you always talking about mundane truths?' The master said: 'Fool! Does Buddha-nature have two kinds?'

Chan Master Zhantang Wenzhun of Letan in Longxing Prefecture.

Liang's son from Xingyuan Prefecture. He first visited Chan Master Zhenjing. Zhenjing asked: 'Where have you come from recently?' The master said: 'Dayang.' Zhenjing said: 'Where did you spend the summer?' The master said: 'Dawei.' Zhenjing said: 'Where are you from?' The master said: 'Xingyuan Prefecture.' Zhenjing extended his hand and said: 'What is my hand like compared to the Buddha's hand?' The master was at a loss. Zhenjing said: 'Your responses just now were all clear and genuine. But when asked about my hand compared to the Buddha's hand, it became an obstacle. So, where is the problem?' The master said: 'I don't know.' Zhenjing said: 'Everything is already present; who else needs to understand?' The master was immediately enlightened. He served Zhenjing for ten years, following him wherever he went. In the third year of Shaosheng, Zhenjing moved to Shimen, and his disciples became even more numerous. Whenever monks came to inquire, Zhenjing would simply sit in meditation with his eyes closed, offering no instruction. When he saw someone coming to learn, he would go to tend the vegetable garden, which became his usual practice. The master said to his fellow practitioner, Venerable Gong: 'Does the old man have no interest in the Dharma?' One day, Zhenjing was using a staff to clear a ditch, and water splashed on his clothes. The master suddenly had a great enlightenment. Zhenjing scolded: 'You dare to be so presumptuous!' From then on, Zhenjing's activities became more obscure, but his reputation grew even greater. The Honorable Li Gong Jingzhi, the governor of Yuzhang, invited Zhenjing to open the Dharma at Yunyan Temple. Not long after, he moved to Letan. A monk asked: 'The teachings can be set aside for now, but what is the meaning of the Patriarch?' The master said: 'In the misty village, in the third month, there is a different kind of spring.' Asked: 'During the Cold Food Festival, grieving for the spring outside the city, there is nowhere in the fields...'

不傷神。林間壘壘添新冢。半是去年來哭人。這事且拈放一邊。如何是道。師曰。蒼天蒼天。曰學人特伸請問。師曰。十字街頭吹尺八。村酸冷酒兩三巡。問一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。去此二途。請師一決。師曰。大黃甘草。曰此猶是學人疑處。師曰。放待冷來看。問向上一路千聖不傳。未審如何是向上一路。師曰。行到水窮處。坐看云起時。曰為甚不傳。師曰。家家有路透長安。曰。祇如衲僧門下。畢竟作么生。師曰。放你三十棒。上堂。曰。五九四十五。聖人作而萬物睹。秦時𨍏轢鉆頭尖。漢祖殿前樊噲怒。曾聞黃鶴樓。崔顥題詩在上頭。晴川歷歷漢陽戍。芳草萋萋鸚鵡洲。可知禮也。君子務本。本立而道生。道生一。一生二。二生三。三生萬物。驀拈拄杖起身云。大眾。寶峰何似孔夫子。良久曰。酒逢知己飲。詩向會人吟。卓拄杖下座。上堂。劄。久雨不晴。直得五老峰頭黑雲叆叇。洞庭湖裡白浪滔天。雲門大師忍俊不禁。向佛殿里燒香。三門頭合掌。禱祝咒愿。愿黃梅石女生兒子母團圓。少室無角鐵牛。常甘水草。喝一喝。有甚麼交涉。顧眾曰。不因楊得意。爭見馬相如。上堂。混元未判。一氣岑寂。不聞有天地玄黃。宇宙洪荒。日月盈昃。秋收冬藏。正當恁么時。也好個時節。叵

【現代漢語翻譯】現代漢語譯本：

不傷神。林間新墳一個挨著一個，半數都是去年來這裡哭喪的人。這件事暫且放到一邊。什麼是道？師父說：『蒼天啊蒼天。』學人特別請求開示。師父說：『十字街頭吹著尺八，村裡簡陋的酒館裡喝著兩三巡冷酒。』問：如果說一法存在，那麼毗盧（Vairocana，佛的法身）就墮入了凡夫的境界；如果說萬法皆空，那麼普賢（Samantabhadra，象徵菩薩的行愿）就失去了他的境界。請師父在這兩種極端之間做一個決斷。師父說：『大黃和甘草。』學人說：『這仍然是我的疑惑之處。』師父說：『放著等冷了再看。』問：向上一路，歷代聖賢都不傳授，不知什麼是向上一路？師父說：『走到水的盡頭，坐下來觀看云的升起。』問：為什麼不傳授？師父說：『家家戶戶都有通往長安的路。』問：那麼我們出家修行的人，到底應該怎麼做？師父說：『給你三十棒。』

上堂說法。說：『五九四十五，聖人創造而萬物顯現。秦朝的刑具鋒利無比，漢高祖的殿前樊噲發怒。』曾經聽說過黃鶴樓，崔顥的詩題寫在樓上。晴朗的天氣里，漢陽的軍營歷歷在目，茂盛的芳草覆蓋著鸚鵡洲。』可知禮的重要性。君子致力於根本，根本確立了，道就產生了。道生一，一生二，二生三，三生萬物。』突然拿起拄杖起身說：『各位，寶峰像孔夫子嗎？』良久說：『酒逢知己千杯少，話不投機半句多。』放下拄杖走下座位。

上堂說法。說：『唉，連日陰雨不晴，以至於五老峰頂黑雲密佈，洞庭湖裡白浪滔天。雲門大師忍不住笑了出來，向佛殿里燒香，在山門前合掌，祈禱祝願，希望黃梅山的石頭能生兒子，母子團圓，少室山的無角鐵牛，常常能吃到甘甜的水草。』喝一聲。『這有什麼關係呢？』看著大家說：『不是因為楊得意，怎麼能見到馬相如呢？』

上堂說法。說：『混沌未開的時候，一片寂靜，聽不到天地玄黃，宇宙洪荒，日月盈昃，秋收冬藏。』正當這個時候，也是個好時節。唉！

【English Translation】 English version:

Not grieving the spirit. New graves are piled up one after another in the forest, half of whom came to mourn here last year. Let's put this matter aside for now. What is the Dao (the Way)? The master said, 'Oh, heavens, heavens.' The student specially requested instruction. The master said, 'Playing the shakuhachi (a Japanese bamboo flute) at the crossroads, drinking two or three rounds of cold wine in the simple village tavern.' Asked: If one dharma (teaching) exists, then Vairocana (the Dharmakaya Buddha) falls into the realm of ordinary people; if all dharmas are empty, then Samantabhadra (the Bodhisattva symbolizing vows and practices) loses his realm. Please, master, make a decision between these two extremes. The master said, 'Rhubarb and licorice.' The student said, 'This is still where my doubt lies.' The master said, 'Leave it and look at it when it's cold.' Asked: The upward path, the sages of the past did not transmit it, I wonder what the upward path is? The master said, 'Walk to the end of the water, sit down and watch the clouds rise.' Asked: Why not transmit it? The master said, 'Every family has a road leading to Chang'an (ancient capital).' Asked: Then what should we monks and nuns do after all? The master said, 'Give you thirty blows.'

Ascending the hall to preach. Saying: 'Five nine is forty-five, the sage creates and all things appear. The Qin dynasty's instruments of torture were extremely sharp, and Fan Kuai (a general) was angry in front of Emperor Gaozu of Han's palace.' Once heard of the Yellow Crane Tower, Cui Hao's poem is inscribed on the tower. On a clear day, the Hanyang garrison is clearly visible, and lush grass covers Parrot Island.' It can be seen the importance of propriety. The gentleman is committed to the root, and when the root is established, the Dao arises. The Dao gives birth to one, one gives birth to two, two gives birth to three, and three gives birth to all things.' Suddenly picking up his staff and rising, he said, 'Everyone, is Baofeng like Confucius?' After a long silence, he said, 'Wine is enjoyed when meeting a confidant, and words are wasted when speaking to someone who doesn't understand.' Put down the staff and walked down the seat.

Ascending the hall to preach. Saying: 'Alas, continuous rainy days without clearing, so that the peaks of the Five Old Men are covered with dark clouds, and white waves are raging in Dongting Lake. Zen Master Yunmen couldn't help but laugh, burned incense in the Buddha hall, and put his palms together in front of the mountain gate, praying and wishing that the stone woman of Huangmei Mountain could give birth to a son, and the mother and son could be reunited, and the hornless iron ox of Shaoshi Mountain could often eat sweet water and grass.' Shouting. 'What does this have to do with it?' Looking at everyone, he said, 'If it weren't for Yang DeYi, how could we have seen Sima Xiangru?'

Ascending the hall to preach. Saying: 'When chaos had not yet been separated, there was a silence, and one could not hear the heaven and earth, the universe, the sun and moon, the autumn harvest and winter storage.' At this time, it is also a good time. Alas!'

耐雪峰老漢。卻向虛空里釘橛。輥三個木毬。直至後人構佔不上。便見溈山水牯牛。一向膽大心粗。長沙大蟲。到處咬人家豬狗。雖然無禮難容。而今放過一著。孝經序云。朕聞。上古其風樸略。山前華堯民解元。且喜尊候安樂。參。上堂。今朝臘月十。夜來天落雪。群峰極目高低白。綠竹青松難辨別。必是來年蠶麥熟。張公李公皆忻悅。皆忻悅。鼓腹謳歌笑不徹。把得云簫繚亂吹。依稀有如楊柳枝。又不覺手之舞之。足之蹈之。左之右之。喝曰。禪客相逢祇彈指。此心能有幾人知。上堂。太陽門下日日三秋。明月堂前時時九夏。洞山和尚祇解夜半捉烏雞。殊不知驚起鄰家睡。寶峰相席打令。告諸禪德。也好冷處著把火。咄。上堂。古人道。不看經不念佛。看經唸佛是何物。自從識得轉經人。舉拂子曰。龍藏聖賢都一拂。以拂子拂一拂曰。諸禪德。正當恁么時。且道云巖土地向甚麼處。安身立命。擲下拂子。以兩手握拳。叩齒曰。萬靈千聖。千聖萬靈。上堂。僧問。教中道。若有一人發真歸源。十方虛空悉皆消殞。未審此理如何。師遂展掌點指曰。子丑寅卯辰巳午未。一羅。二土。三水。四金。五太陽。六太陰。七計都。今日計都星入巨蟹宮。寶峰不打這鼓笛。便下座。上堂。大道縱橫。觸事現成。云開日出。水綠山

【現代漢語翻譯】現代漢語譯本：耐雪峰老漢（指雪峰義存禪師）。卻在虛空中釘木樁，滾動三個木球，以至於後人無法理解他的意圖。這樣便能見到溈山的水牯牛（指溈山靈佑禪師的禪風），一向膽大心粗。長沙的大蟲（指長沙景岑禪師），到處咬人家的豬狗（比喻言辭犀利）。雖然這種無禮難以容忍，但如今且放過一著。正如《孝經序》所說：『我聽說，上古時代的風俗淳樸粗略。』山前的華堯民解元，可喜的是他一切安好。參！上堂：今天臘月十，昨夜天降雪，群峰極目遠眺，高低一片雪白，綠竹青松難以分辨。必定預示著來年蠶麥豐收，張公李公都非常高興。都非常高興，拍著肚子唱歌，笑個不停。拿起云簫繚亂地吹奏，依稀如同《楊柳枝》的曲調。又不自覺地手舞足蹈，左搖右擺。喝道：禪客相逢只需彈指，此心又有幾人能知？上堂：太陽門下日日如三秋般漫長，明月堂前時時如九夏般炎熱。洞山和尚（指洞山良價禪師）只懂得半夜捉烏雞，卻不知道驚擾了鄰居的睡眠。寶峰主持在此打令，告訴各位禪德，也好在寒冷的地方點燃一把火。咄！上堂：古人說：不看經不念佛，那麼看經唸佛的又是什麼？自從認識了轉經人（指執著于經文的人），舉起拂塵說：龍藏聖賢都被我一拂而過。用拂塵拂了一下說：各位禪德，正當這個時候，且說云巖的土地神在什麼地方安身立命？放下拂塵，用兩手握拳，叩齒說：萬靈千聖，千聖萬靈。上堂：僧人問：教義中說：如果有一個人發起真如本性，迴歸本源，那麼十方虛空都會消散殞滅。不知道這個道理是怎樣的？師父於是展開手掌，點著手指說：子丑寅卯辰巳午未，一羅（Rahu，羅睺星），二土（土星），三水（水星），四金（金星），五太陽（太陽），六太陰（月亮），七計都（Ketu，計都星）。今日計都星進入巨蟹宮。寶峰不打這鼓笛。便下座。上堂：大道縱橫，觸事現成。云開日出，水綠山青。

【English Translation】 English version: Old man Naixuefeng (referring to Zen Master Xuefeng Yicun). He nails pegs in the void and rolls three wooden balls, so that later generations cannot understand his intention. In this way, one can see the water buffalo of Weishan (referring to the Zen style of Zen Master Weishan Lingyou), who has always been bold and careless. The big insect of Changsha (referring to Zen Master Changsha Jingcen) bites people's pigs and dogs (metaphor for sharp words) everywhere. Although this kind of rudeness is difficult to tolerate, let's let it go for now. As the preface to the 'Classic of Filial Piety' says: 'I have heard that the customs of ancient times were simple and crude.' The successful candidate Hua Yaomin in front of the mountain, it is gratifying that he is well. Participate! Ascending the hall: Today is the tenth day of the twelfth lunar month, and it snowed last night. Looking far away, the peaks are all white, and the green bamboo and pine trees are difficult to distinguish. It must be a sign of a bumper harvest of silkworms and wheat next year. Zhang Gong and Li Gong are all very happy. All are very happy, patting their bellies and singing, laughing non-stop. Picking up the cloud flute and playing it in a chaotic manner, vaguely like the tune of 'Willow Branches'. Unconsciously, one's hands dance and one's feet stomp, swaying left and right. He shouted: Zen practitioners only need to snap their fingers when they meet, how many people can know this mind? Ascending the hall: Under the sun gate, every day is as long as three autumns, and in front of the bright moon hall, it is always as hot as nine summers. The monk Dongshan (referring to Zen Master Dongshan Liangjie) only knows how to catch black chickens in the middle of the night, but he doesn't know that he is disturbing the neighbors' sleep. Abbot Baofeng is giving orders here, telling all Zen practitioners, it is good to light a fire in a cold place. Tut! Ascending the hall: The ancients said: Don't read the scriptures, don't recite the Buddha, then what is reading the scriptures and reciting the Buddha? Since I recognized the scripture-turning person (referring to those who are attached to the scriptures), I raised the whisk and said: The sages and worthies of the Dragon Treasury are all swept away by me. He flicked the whisk and said: All of you Zen practitioners, at this very moment, where does the land god of Yunyan settle down? He put down the whisk, clenched his fists with both hands, and knocked his teeth, saying: Ten thousand spirits and thousands of sages, thousands of sages and ten thousand spirits. Ascending the hall: A monk asked: The teachings say: If one person initiates true nature and returns to the source, then the ten directions of void will all dissipate and perish. I don't know what this principle is like? The master then spread out his palm and pointed his fingers, saying: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, One Rahu (Rahu), Two Earth (Saturn), Three Water (Mercury), Four Gold (Venus), Five Sun (Sun), Six Moon (Moon), Seven Ketu (Ketu). Today, the Ketu star enters the Cancer Palace. Baofeng does not beat this drum and flute. Then he stepped down from his seat. Ascending the hall: The great path is vertical and horizontal, and everything is readily available. The clouds open and the sun rises, the water is green and the mountains are green.

青。拈拄杖卓一下曰。雲門大師來也。說道觀音菩薩將錢買胡餅。放下手元來卻是饅頭。大眾。雲門祇見錐頭利。不見鑿頭方。寶峰即不然。擲下拄杖曰。勿于中路事空王。䇿杖須還達本鄉。昨日有人從淮南來。不得福建信。卻道嘉州大像。吞卻陜府鐵牛。喝一喝曰。是甚說話。笑倒云居土地。上堂。祖師關捩子。幽隱少人知。不是悟心者。如何舉似伊。喝一喝曰。是何言歟。若一向恁么。達磨一宗掃土而盡。所以大覺世尊。初悟此事。便開方便門示真實相。普令南北東西四維上下。郭大李二鄧四張三。同明斯事。云巖今日不免效古去也。擊拂子曰。方便門開也。作么生是真實相。良久云。十八十九癡人夜走。示眾。拈拄杖曰。衲僧家。竿木隨身。逢場作戲。倒把橫拈自有意思。所以昔日藥山和尚問云巖曰。聞汝解弄師子是否。巖曰。是。山曰。弄得幾齣。巖曰。弄得六出。山曰。老僧亦解弄。巖曰。和尚弄得幾齣。山曰。老僧祇弄得一出。巖曰。一即六。六即一。山便休。大眾。藥山云巖鈍置殺人。兩子父弄一個師子。也弄不出。若是準上座。祇消得自弄拽得來。拈頭作尾。拈尾作頭。轉兩個金睛。攫幾鉤鐵爪。吼一聲。直令百里內猛獸潛蹤。滿空里飛禽亂墜。準上座。未弄師子。請大眾高著眼。先做一個定場。擲

下拄杖曰。箇中消息子。能有幾人知。師自浙回泐潭謁深禪師。尋命分座。聞有悟侍者見所擲㸑余有省。詣方丈通所悟。深喝出。因喪志自經于延壽堂廁。后出沒無時。眾憚之。師聞半夜特往登溷。方脫衣。悟即提凈水至。師曰。待我脫衣。脫罷悟復到。未幾悟供籌子。師滌凈已。召接凈桶去。悟才接。師執其手問曰。汝是悟侍者那。悟曰。諾。師曰。是當時在知客寮。見掉火柴頭有個悟處底么。參禪學道。祇要知個本命元辰下落處。汝刬地作此去就。汝在藏殿移首座鞋。豈不是汝當時悟得底。又在知客寮移他枕子。豈不是汝當時悟得底。汝每夜在此提水度籌。豈不是汝當時悟得底。因甚麼不知下落。卻在這裡惱亂大眾。師猛推之。索然如倒壘甓。由是無復見者。政和五年夏。師臥病。進藥者令忌毒物。師不從。有問其故。師曰。病有自性乎。曰病無自性。師曰。既無自性。則毒物寧有心哉。以空納空。吾未嘗顛倒。汝輩一何昏迷。十月二十日。更衣說偈而化。阇維得設利。晶圓光潔。睛齒數珠不壞。塔于南山之陽。

廬山慧日文雅禪師

受請日僧問。向上宗乘。乞師不吝。師曰。拄杖正開封。曰小出大遇也。師曰。放過即不可。便打。

瑞州洞山梵言禪師

太平州人也。上堂。有二僧齊出

【現代漢語翻譯】現代漢語譯本下拄杖說：『這件事的真相，能有幾個人知道？』禪師從浙江回到泐潭，拜訪深禪師（指泐潭深禪師）。不久，深禪師命他分座說法。聽說有個叫悟的侍者，看到禪師丟棄的燒火剩下的木柴後有所領悟，就到方丈室去表達自己領悟到的東西。深禪師大喝一聲將他趕了出去。悟因此喪失了活下去的意志，在延壽堂的廁所里自縊而死。之後，悟的鬼魂出沒無常，大家都害怕他。禪師聽說后，半夜特意去廁所。剛脫下衣服，悟就提著凈水來了。禪師說：『等我脫完衣服。』脫完衣服后，悟又來了，不久又送來了籌子。禪師洗凈后，叫悟接凈桶離開。悟剛接過凈桶，禪師就抓住他的手問道：『你是悟侍者嗎？』悟回答：『是的。』禪師說：『就是當時在知客寮，看到掉落的火柴頭有所領悟的那個人嗎？參禪學道，就是要知道自己本命元辰的下落之處。你卻輕率地選擇自殺。你在藏殿移動首座的鞋子，難道不是你當時悟到的東西嗎？又在知客寮移動他的枕頭，難道不是你當時悟到的東西嗎？你每夜在這裡提水、遞籌，難道不是你當時悟到的東西嗎？為什麼不知道自己的歸宿，卻在這裡擾亂大眾？』禪師猛地一推悟，悟像倒塌的磚墻一樣倒下。從此以後，再也沒有人見過他。政和五年夏天，禪師臥病在床。有人進藥時告誡他要忌食有毒的食物，禪師不聽從。有人問他原因，禪師說：『病有自性嗎？』那人回答：『病沒有自性。』禪師說：『既然沒有自性，那麼毒物難道有心嗎？以空納空，我從未顛倒。你們這些人多麼昏迷啊！』十月二十日，禪師更換衣服，說完偈語后圓寂。火化后得到舍利（指佛教徒去世后火化產生的結晶體），晶瑩圓潤，光彩潔凈，眼珠、牙齒和念珠都沒有損壞。人們將舍利塔建在南山的南面。廬山慧日文雅禪師在接受邀請說法時，有日本僧人問道：『向上宗乘（指禪宗的最高教義），請禪師不要吝惜傳授。』禪師說：『拄杖（指禪杖，禪宗用具）剛剛開封。』日本僧人說：『小出大遇（指以小付出獲得大的回報）啊！』禪師說：『放過就不可了。』隨即就打了過去。瑞州洞山梵言禪師是太平州人。上堂說法。有兩個僧人一起走了出來。

【English Translation】 English version He lowered his staff and said, 'How many people truly understand the message within this?' The master returned from Zhejiang to Leitan to visit Zen Master Shen (referring to Zen Master Shen of Leitan). Soon after, Zen Master Shen ordered him to share the Dharma seat. It was said that a attendant named Wu had an awakening after seeing the leftover firewood that the master had discarded. He went to the abbot's room to express his understanding. Zen Master Shen shouted and drove him out. As a result, Wu lost his will to live and hanged himself in the latrine of Yanshou Hall. Afterwards, Wu's ghost appeared unpredictably, and everyone feared him. Upon hearing this, the master went to the latrine in the middle of the night. Just as he took off his clothes, Wu arrived with clean water. The master said, 'Wait for me to finish undressing.' After he finished undressing, Wu came again, and soon after, he brought counting sticks. After the master washed himself, he called Wu to take away the waste bucket. As soon as Wu took the bucket, the master grabbed his hand and asked, 'Are you the attendant Wu?' Wu replied, 'Yes.' The master said, 'Are you the one who had an awakening in the guest hall after seeing the dropped matchstick? To practice Chan and learn the Way, one must know the whereabouts of one's original destiny. Yet you rashly chose to commit suicide. When you moved the head monk's shoes in the library, wasn't that what you awakened to at that time? And when you moved his pillow in the guest hall, wasn't that what you awakened to at that time? Every night you bring water and deliver counting sticks here, wasn't that what you awakened to at that time? Why don't you know your destination, and instead disturb the masses here?' The master pushed Wu violently, and Wu collapsed like a toppled brick wall. From then on, no one ever saw him again. In the summer of the fifth year of Zhenghe, the master was bedridden. When someone brought medicine, they warned him to avoid poisonous foods, but the master did not listen. Someone asked him why, and the master said, 'Does illness have self-nature?' The person replied, 'Illness has no self-nature.' The master said, 'Since it has no self-nature, then how can poison have a mind? Using emptiness to receive emptiness, I have never been inverted. How deluded you all are!' On the twentieth day of October, the master changed his clothes, spoke a verse, and passed away. After cremation, relics (referring to crystalline remains after cremation of Buddhists) were obtained, crystal clear and radiant, and the eyeballs, teeth, and prayer beads were not damaged. People built a pagoda for the relics on the south side of Nanshan. Zen Master Hui Ri Wen Ya of Lushan When invited to give a Dharma talk, a Japanese monk asked, 'Regarding the supreme vehicle of Zen (referring to the highest teachings of Zen), please do not hesitate to impart it.' The master said, 'The staff (referring to a Zen staff, a tool used in Zen) has just been unsealed.' The Japanese monk said, 'A small offering for a great encounter!' The master said, 'It is impossible to let it go.' Then he struck him. Zen Master Fan Yan of Dongshan, Ruizhou He was from Taiping Prefecture. He ascended the Dharma hall and said. Two monks came out together.

。一僧禮拜。一僧便問。得用便用時如何。師曰。伊蘭作旃檀之樹。曰有意氣時添意氣。不風流處也風流。師曰。甘露乃蒺藜之園。上堂。吾心似秋月。碧潭清皎潔。無物堪比倫。教我如何說。寒山子勞而無功。更有個拾得道。不識這個意。修行徒苦辛。恁么說話。自救不了。尋常拈糞箕把掃帚。掣風掣顛。猶較些子。直饒是文殊普賢再出。若到洞山門下。一時分付與直歲。燒火底燒火。掃地底掃地。前廊后架切忌攙匙亂箸。豐干老人更不饒舌。參。退喫茶。上堂。一生二。二生三。遏捺不生。廓周沙界。德云直上妙峰。善財卻入樓閣。新婦騎驢阿家牽。山青水綠。桃華紅李華白。一塵一佛土。一葉一釋迦。乃合掌曰。不審。諸佛子。今晨改旦。季春極暄。起居輕利。安樂行否。少間專到上寮問訊。不勞久立。上堂。臘月二十日。一年將欲盡。萬里未歸人。大眾總是他鄉之客。還有返本還源者么。擊拂子曰門前殘雪日輪消。室內紅塵遣誰掃。

德安府文殊宣能禪師

僧問。如何是祖師燈。師曰。四生無不照。一點任君看。上堂。石鞏箭秘魔叉。直下會得眼裡空華。堪悲堪笑少林客。暗𢹂只履度流沙。

桂州壽寧善資禪師

上堂。若論此事。如鴉啄鐵牛。無下口處。無用心處。更向言中問覓。

句下尋思。縱饒卜度將來。翻成戲論邊事。殊不知。本來具足。直下分明。佛及眾生纖毫不立。尋常向諸人道。凡夫具足聖人法。凡夫不知。聖人具足凡夫法。聖人不會。聖人若會。即同凡夫。凡夫若知。即是聖人。然則凡聖一致。名相互陳。不識本源。迷其真覺。所以逐境生心。狥情附物。茍能一念情忘。自然真常體露。良久曰。便請薦取。上堂。諸方五日一參。壽寧日日昇座。莫怪重說偈言。過在西來達磨。上士處處逢渠。後學時時蹉過。且道。蹉過一著。落在甚麼處。舉起拂子曰。一片月生海。幾家人上樓。

南嶽祝融上封慧和禪師

上堂。未升此座已前。盡大地人成佛已畢。更有何法可說。更有何生可利。況菩提煩惱本自寂然。生死涅槃猶如昨夢。門庭施設誑呼小兒。方便門開羅紋結角。于衲僧面前皆成幻惑。且道。衲僧有甚麼長處。拈起拄杖曰。孤根自有擎天勢。不比尋常曲錄枝。卓拄杖下座。

瑞州五峰凈覺本禪師

僧問。同聲相應時如何。師曰。鵓鳩樹上啼。曰同氣相求時如何。師曰。猛虎巖前嘯。問一進一退時如何。師曰。腳在肚下。曰如何是不動尊。師曰。行住坐臥。上堂。僧問。寶座既升。愿聞舉唱。師曰。雪裡梅華火里開。曰莫便是為人處也無。師曰。井底紅塵已漲

天。上堂。恁么也不得。不恁么也不得。恁么不恁么總不得。諸人作么生會。直下會得。不妨奇特。更或針錐。西天此土。上堂。五峰家風。南北西東。要用便用。以撅釘空。咄。

永州太平安禪師

上堂。有利無利莫離行市。鎮州蘿蔔極貴。廬陵米價甚賤。爭似太平這裡。時豐道泰。商賈駢闐。白米四文一升。蘿蔔一文一束。不用北頭買賤西頭賣貴。自然物及四生。自然利資王化。又怎生說個佛法道理。良久云。勸君不用鐫頑石。路上行人口似碑。

潭州報慈進英禪師

僧問。遠涉長途即不問。到家一句事如何。師曰。雪滿長空。曰此猶是時人知有。轉身一路又作么生。師便喝。上堂。報慈有一公案。諸方未曾結斷。幸遇改旦拈出。各請高著眼看。遂趯下一隻鞋曰。還知這個訊息也無。達磨西歸時。提𢹂在身畔。上堂。與么上來猛虎出林。與么下去驚蛇入草。不上不下日輪杲杲。喝一喝曰。瀟湘江水碧溶溶。出門便是長安道。上堂。擲下拄杖卻召大眾曰。柱杖吞卻祖師了也。教甚麼人說禪。還有人救得也無。喝一喝。上堂。驀拈拄杖曰。三世一切佛。同入這窠窟。衲僧喚作遼天鶻。卓拄杖一下。

瑞州洞山至干禪師

上堂。洞山不會談禪。不會說道。祇是饑來吃飯。困來打睡

【現代漢語翻譯】現代漢語譯本：天。上堂。這樣也不行，不這樣也不行，這樣不這樣都不行。你們怎麼理解？直接領會，非常奇特。更進一步說，哪怕像針錐一樣微小的事物。西天（指印度）和此土（指中國）。上堂。五峰（指五峰山）的家風，遍佈南北西東。要用就用，像用撅子釘住天空一樣。咄！

永州太平安禪師

上堂。有利也好，無利也好，都不要離開市場。鎮州（地名）的蘿蔔非常貴，廬陵（地名）的米價非常便宜。怎麼比得上太平這裡，年成好，社會安定，商人眾多。白米四文錢一升，蘿蔔一文錢一束。不用在北邊買便宜的，到西邊賣貴的。自然萬物都能得到滋養，自然能有利於王道教化。又該怎麼說佛法的道理呢？良久說，勸你們不要在頑石上雕刻，路上的行人就像石碑一樣。

潭州報慈進英禪師

僧人問，遠涉長途暫且不問，到家一句該怎麼說？禪師說，雪滿長空。僧人說，這還是世人知道的。轉身一路又該怎麼說？禪師便喝斥。上堂。報慈（指報慈進英禪師自己）有一則公案，各方禪師都未曾解決。幸好遇到新的一天拿出來，請各位高明的人仔細看看。於是踢下一隻鞋說，還知道這個訊息嗎？達磨（Bodhidharma）西歸的時候，就帶在身邊。上堂。這樣上來，像猛虎出林。那樣下去，像驚蛇入草。不上不下，像太陽高照。喝一聲說，瀟湘江水碧綠清澈，出門就是長安大道。上堂。扔下拄杖，卻召集大眾說，拄杖吞掉了祖師（指歷代祖師）了。教什麼人說禪？還有人能救得了祖師嗎？喝一聲。上堂。突然拿起拄杖說，三世一切佛，都進入了這個窠臼。衲僧（指僧人）稱之為遼天鶻（一種鳥）。用拄杖敲一下。

瑞州洞山至干禪師

上堂。洞山（指洞山至干禪師自己）不會談禪，不會說道。只是餓了吃飯，困了睡覺。 English version: Heaven. Ascending the hall. Like that is not acceptable. Not like that is not acceptable. Like that, not like that, all are unacceptable. How do you all understand? Directly understand, extraordinarily unique. Furthermore, even if it's as small as a needle. Western Heaven (referring to India) and this land (referring to China). Ascending the hall. The family tradition of Five Peaks (referring to Five Peaks Mountain), spreads north, south, west, and east. Use it when you need it, like using a wedge to nail the sky. Doh!

Zen Master An of Taiping in Yongzhou

Ascending the hall. Whether there is profit or no profit, do not leave the marketplace. The radishes of Zhenzhou (place name) are extremely expensive. The rice price in Luling (place name) is very cheap. How can it compare to Taiping here, where the years are good, society is stable, and merchants are numerous. White rice is four wen (currency) per sheng (unit of measurement), and radishes are one wen per bundle. No need to buy cheap in the north and sell expensive in the west. Naturally, all things are nourished, and naturally, it benefits the king's way of teaching. How then to speak of the principles of the Buddha Dharma? After a long pause, he said, 'I advise you not to carve on stubborn stone, the people walking on the road are like stone tablets.'

Zen Master Jinying of Bao Ci in Tanzhou

A monk asked, 'I won't ask about the long journey, what about the phrase upon arriving home?' The Master said, 'Snow fills the long sky.' The monk said, 'This is still what worldly people know. What about the road after turning around?' The Master then shouted. Ascending the hall. Bao Ci (referring to Zen Master Jinying himself) has a gongan (koan), which has not been resolved by various Zen masters. Fortunately, encountering a new day to bring it out, please all wise people look carefully. Then he kicked off a shoe and said, 'Do you know this news? When Bodhidharma (達磨) went west, he carried it with him.' Ascending the hall. Coming up like this is like a fierce tiger leaving the forest. Going down like that is like a startled snake entering the grass. Neither up nor down is like the sun shining brightly. Shouting once, he said, 'The waters of the Xiangjiang River are green and clear, going out the door is the great road to Chang'an.' Ascending the hall. Throwing down his staff, he summoned the assembly and said, 'The staff has swallowed the Patriarchs (referring to the successive Patriarchs). Who can teach Zen? Is there anyone who can save the Patriarchs?' Shouting once. Ascending the hall. Suddenly picking up the staff, he said, 'All Buddhas of the three worlds enter this pit. Monks call it a Liao Tian Hu (a type of bird).' Striking the staff once.

Zen Master Zhigan of Dongshan in Ruizhou

Ascending the hall. Dongshan (referring to Zen Master Zhigan himself) does not know how to talk about Zen, does not know how to speak of the Way. Only eats when hungry, and sleeps when tired.

【English Translation】 English version: Heaven. Ascending the hall. Like that is not acceptable. Not like that is not acceptable. Like that, not like that, all are unacceptable. How do you all understand? Directly understand, extraordinarily unique. Furthermore, even if it's as small as a needle. Western Heaven (referring to India) and this land (referring to China). Ascending the hall. The family tradition of Five Peaks (referring to Five Peaks Mountain), spreads north, south, west, and east. Use it when you need it, like using a wedge to nail the sky. Doh!

Zen Master An of Taiping in Yongzhou

Ascending the hall. Whether there is profit or no profit, do not leave the marketplace. The radishes of Zhenzhou (place name) are extremely expensive. The rice price in Luling (place name) is very cheap. How can it compare to Taiping here, where the years are good, society is stable, and merchants are numerous. White rice is four wen (currency) per sheng (unit of measurement), and radishes are one wen per bundle. No need to buy cheap in the north and sell expensive in the west. Naturally, all things are nourished, and naturally, it benefits the king's way of teaching. How then to speak of the principles of the Buddha Dharma? After a long pause, he said, 'I advise you not to carve on stubborn stone, the people walking on the road are like stone tablets.'

Zen Master Jinying of Bao Ci in Tanzhou

A monk asked, 'I won't ask about the long journey, what about the phrase upon arriving home?' The Master said, 'Snow fills the long sky.' The monk said, 'This is still what worldly people know. What about the road after turning around?' The Master then shouted. Ascending the hall. Bao Ci (referring to Zen Master Jinying himself) has a gongan (koan), which has not been resolved by various Zen masters. Fortunately, encountering a new day to bring it out, please all wise people look carefully. Then he kicked off a shoe and said, 'Do you know this news? When Bodhidharma (達磨) went west, he carried it with him.' Ascending the hall. Coming up like this is like a fierce tiger leaving the forest. Going down like that is like a startled snake entering the grass. Neither up nor down is like the sun shining brightly. Shouting once, he said, 'The waters of the Xiangjiang River are green and clear, going out the door is the great road to Chang'an.' Ascending the hall. Throwing down his staff, he summoned the assembly and said, 'The staff has swallowed the Patriarchs (referring to the successive Patriarchs). Who can teach Zen? Is there anyone who can save the Patriarchs?' Shouting once. Ascending the hall. Suddenly picking up the staff, he said, 'All Buddhas of the three worlds enter this pit. Monks call it a Liao Tian Hu (a type of bird).' Striking the staff once.

Zen Master Zhigan of Dongshan in Ruizhou

Ascending the hall. Dongshan (referring to Zen Master Zhigan himself) does not know how to talk about Zen, does not know how to speak of the Way. Only eats when hungry, and sleeps when tired.

。你諸人必然別有長處。試出來盡力道一句看。有么。有么。良久曰。睦州道底。

平江府寶華普鑒佛慈禪師

本郡周氏子。幼不茹葷。依景德寺清智下發。十七遊方。初謁覺印英禪師不契。遂扣真凈之室。凈舉石霜䖍侍者話問之。釋然契悟。作偈曰。枯木無華幾度秋。斷云猶掛樹梢頭。自從斗折泥牛角。直至如今水逆流。凈肯之。命侍巾缽。晚狥眾開法寶華。次移高峰。上堂。參禪別無奇特。祇要當人命根斷。疑情脫。千眼頓開。如大洋海底輥一輪赫日。上升天門。照破四天之下。萬別千差一時明瞭。便能握金剛王寶劍。七縱八橫。受用自在。豈不快哉。其或見諦不真。影像彷彿。尋言逐句。受人指呼。驢年得快活去。不如屏凈塵緣。豎起脊梁骨。著些精彩。究教七穿八穴百了千當。向水邊林下長養聖胎。亦不枉受人天供養。然雖如是。臥雲門下。有個鐵門限。更須猛著氣力跳過始得。擬議之間。墮坑落塹。以拂子擊禪床下座。上堂。月圓。伏惟三世諸佛貍奴白牯。各各起居萬福。時中淡薄無可相延。切希寬抱。老水牯牛。近日亦自多病多惱。不甘水草。遇著暖日和風。當下和身便倒。教渠拽把牽犁。直是搖頭擺腦。可憐萬頃良田。一時變為荒草。

瑞州九峰希廣禪師

遊方日。謁云蓋智

【現代漢語翻譯】現代漢語譯本：你們這些人一定有其他長處。試著出來盡力說一句看看。有嗎？有嗎？良久之後說，這是睦州說的。

平江府寶華普鑒佛慈禪師

是本郡周氏的兒子，從小不吃葷。在景德寺清智門下剃度。十七歲開始遊方，最初拜見覺印英禪師，但不契合。於是去拜訪真凈禪師的住所。真凈禪師舉石霜䖍侍者的話來問他，他豁然開悟。作偈說：『枯木沒有光華，已經過了多少個秋天，斷裂的云還掛在樹梢頭。自從斗折泥牛角之後，直到如今水還倒流。』真凈禪師認可了他，命他侍奉巾缽。晚年順應大眾的請求，在寶華寺開法。之後移居高峰寺。上堂開示說：『參禪沒有什麼特別的，只要當人的命根斷絕，疑情脫落，千眼頓開，就像大洋海底滾動一輪紅日，上升到天門，照破四天之下，萬別千差一時明瞭。便能握住金剛王寶劍，七縱八橫，受用自在，豈不快哉！』如果見諦不真，影像彷彿，尋言逐句，被人指使，那要到驢年才能快活啊。不如屏除塵緣，豎起脊梁骨，拿出些精彩來，徹底研究，做到七穿八穴，百了千當。在水邊林下長養聖胎，也不枉受人天供養。雖然如此，臥雲門下，有個鐵門檻，更須猛著氣力跳過才行。猶豫之間，就會墮入坑塹。』用拂子擊打禪床，下座。上堂開示說：『月圓，祝願三世諸佛和貍奴白牯（指一切眾生），各自起居萬福。時中淡薄，沒有什麼可以互相款待的，切望寬容。老水牯牛（指修行人），近日也常常多病多惱，不甘心吃水草。遇到暖日和風，當下就和身倒下。教它拉著犁，簡直是搖頭擺腦。可憐萬頃良田，一時變為荒草。』

瑞州九峰希廣禪師

遊方時，拜見云蓋智禪師。

【English Translation】 English version: You people must have other strengths. Try to come out and say a word with all your might. Do you? Do you? After a long silence, he said, 'This is what Muzhou said.'

Zen Master Foci Pujian of Baohua Temple in Pingjiang Prefecture

He was a son of the Zhou family in this prefecture, and from a young age, he did not eat meat. He was tonsured under Qingzhi at Jingde Temple. At the age of seventeen, he began to travel. Initially, he visited Zen Master Jueyin Ying, but they did not agree. Then he visited the residence of Zen Master Zhenjing. Zhenjing raised the story of Attendant Qian of Shishuang to ask him, and he suddenly attained enlightenment. He composed a verse saying: 'The withered tree has no splendor, how many autumns have passed? Broken clouds still hang on the treetop. Since the ox's horn was broken in the fight, the water has been flowing backward until now.' Zhenjing approved of him and ordered him to attend to the bowl and robe. In his later years, he opened the Dharma at Baohua Temple in response to the request of the assembly. Later, he moved to Gaofeng Temple. In his Dharma talk, he said: 'There is nothing special about Chan practice. It only requires the severance of one's life-root, the release of doubt, and the sudden opening of a thousand eyes, like a red sun rolling from the bottom of the great ocean, rising to the heavenly gate, illuminating the four heavens below, and making all the myriad differences clear at once. Then one can grasp the Vajra King's precious sword, moving freely in all directions, how delightful! If the insight is not genuine, the image is vague, following words and phrases, being directed by others, then one will not be happy until the year of the donkey. It is better to eliminate worldly attachments, straighten your spine, put forth some effort, thoroughly investigate, achieving complete understanding. Nurture the sacred embryo by the water and under the trees, and it will not be in vain to receive offerings from humans and gods. Even so, under the gate of Woyun, there is an iron threshold, and one must exert great effort to jump over it. Hesitation will lead to falling into pits and traps.' He struck the Zen bed with the whisk and descended from the seat. In his Dharma talk, he said: 'The moon is full, wishing all the Buddhas of the three worlds and the cats and white cows (referring to all sentient beings) well in their daily lives. The offerings are meager and there is nothing to entertain each other, I hope for your forgiveness. The old water buffalo (referring to practitioners), has also been often sick and troubled recently, unwilling to eat grass and water. When it encounters warm sun and wind, it falls down immediately. Teaching it to pull the plow is simply shaking its head. Alas, ten thousand acres of good fields are turned into wasteland in an instant.'

Zen Master Xiguang of Jiufeng in Ruizhou

While traveling, he visited Zen Master Zhichan of Yungai.

和尚。乃問。興化打克賓意旨如何。智下禪床。展兩手。吐舌示之。師打一坐具。智曰。此是風力所轉。又問石霜琳禪師。琳曰。你意作么生。師亦打一坐具。琳曰。好一坐具。祇是不知落處。又問真凈。凈曰。你意作么生。師復打一坐具。凈曰。他打你也打。師于言下大悟。凈因有頌曰。丈夫當斷不自斷。興化為人徹底漢。已后從教眼自開。棒了罰錢趁出院。后住九峰。衲子宗仰。

瑞州黃檗道全禪師

上堂。以拂子擊禪床曰。一槌打透無盡藏。一切珍寶吾皆有。拈來普濟貧乏人。免使波吒路邊走。遂喝曰。誰是貧乏者。

瑞州清涼慧洪覺范禪師

郡之彭氏子。年十四。父母俱亡。乃依三峰靘禪師為童子。日記數千言。覽群書殆盡。靘器之。十九試經于東京天王寺得度。從宣秘講成實唯識論。逾四年。棄謁真凈于歸宗。凈遷石門。師隨至。凈患其深聞之獘。每舉玄沙未徹之語。發其疑。凡有所對。凈曰。你又說道理耶。一日頓脫所疑。述偈曰。靈云一見不再見。紅白枝枝不著華。叵耐釣魚船上客。卻來平地捷魚鰕。凈見為助喜。命掌記。未久去謁諸老。皆蒙賞音。由是名振叢林。顯謨朱公彥。請開法撫州北景德。后住清涼。示眾。舉首楞嚴如來語阿難曰。汝應嗅此爐中栴檀。此香若復然于

【現代漢語翻譯】現代漢語譯本：有和尚問：『興化（Xinghua，人名）打克賓（Kebin，地名）的意旨是什麼？』智（Zhi，人名）禪師下禪床，伸出雙手，吐舌頭來表示。師父打了一下坐具。智禪師說：『這是風力所轉。』又問石霜琳（Shishuang Lin，人名）禪師，琳禪師說：『你意下如何？』師父也打了一下坐具。琳禪師說：『好一個坐具，只是不知道落腳之處。』又問真凈（Zhenjing，人名）禪師，真凈禪師說：『你意下如何？』師父又打了一下坐具。真凈禪師說：『他打你也打。』師父在言語之下大悟。真凈禪師因此有頌詞說：『大丈夫應當決斷卻不自己決斷，興化為人是徹底的人。以後任憑眼睛自己睜開，打了還要罰錢趕出院。』後來住在九峰（Jiufeng，地名），僧人都敬仰他。瑞州（Ruizhou，地名）黃檗道全（Huangbo Daoquan，人名）禪師上堂時，用拂子敲擊禪床說：『一槌打透無盡藏，一切珍寶我都有。拿來普遍救濟貧乏的人，免得他們像波吒（Bota，梵語音譯，乞丐）一樣在路邊走。』於是喝道：『誰是貧乏的人？』瑞州清涼慧洪覺范（Qingliang Huihong Juefan，人名）禪師是郡里彭氏的兒子，十四歲時父母都去世了，於是依附三峰靘（Sanfeng Qing，人名）禪師做童子。每天能記住幾千字，幾乎讀盡了所有的書籍，靘禪師很器重他。十九歲在東京（Dongjing，地名）天王寺（Tianwang Temple，寺廟名）參加考試通過而得度。跟隨宣秘（Xuanmi，人名）講《成實論》（Chengshi Lun，佛教論典）、《唯識論》（Weishi Lun，佛教論典）。四年多后，離開去拜見歸宗（Guizong，地名）的真凈禪師，真凈禪師遷往石門（Shimen，地名），慧洪覺范禪師也跟隨前往。真凈禪師擔心他被淵博的知識所困擾，常常舉玄沙（Xuansha，人名）未徹悟的話語來啓發他的疑惑。凡是慧洪覺范禪師有所回答，真凈禪師就說：『你又在說道理了嗎？』有一天，慧洪覺范禪師突然擺脫了疑惑，寫了一首偈子說：『靈云（Lingyun，人名）一見不再見，紅白枝枝不著華。可恨釣魚船上的客人，卻來平地捕捉魚蝦。』真凈禪師見了非常高興，命他掌管文書。不久，慧洪覺范禪師離開去拜訪各位老禪師，都得到他們的讚賞。因此名聲震動叢林。顯謨（Xianmo，官名）朱公彥（Zhu Gongyan，人名），請他到撫州（Fuzhou，地名）北景德（Bei Jingde，地名）開法。後來住在清涼（Qingliang，地名）。向大眾開示時，舉《首楞嚴經》（Shoulengyan Jing，佛教經典）中如來（Rulai，佛的稱號）對阿難（Ananda，人名）說的話：『你應當聞這爐中的栴檀（Zhan Tan，梵語音譯，一種香木）香，這香如果再燃于

【English Translation】 English version: A monk asked: 'What is the meaning of Xinghua (person's name) hitting Kebin (place name)?' Zen Master Zhi (person's name) stepped down from the Zen seat, stretched out both hands, and stuck out his tongue to demonstrate. The master struck the meditation cushion once. Zen Master Zhi said, 'This is turned by the force of the wind.' He then asked Zen Master Shishuang Lin (person's name), who said, 'What is your intention?' The master also struck the meditation cushion once. Zen Master Lin said, 'A good meditation cushion, but I don't know where it lands.' He then asked Zen Master Zhenjing (person's name), who said, 'What is your intention?' The master struck the meditation cushion again. Zen Master Zhenjing said, 'He strikes, and you also strike.' The master had a great enlightenment upon hearing these words. Zen Master Zhenjing then composed a verse saying, 'A great man should decide but does not decide for himself; Xinghua is a thorough person. Hereafter, let the eyes open on their own; after striking, he is fined and chased out of the monastery.' Later, he lived in Jiufeng (place name), and the monks revered him. Zen Master Huangbo Daoquan (person's name) of Ruizhou (place name) Ascending the hall, he struck the Zen seat with a whisk and said, 'One strike penetrates the inexhaustible treasury; I have all the treasures. I take them out to universally aid the poor and needy, so they don't have to walk by the roadside like Botas (Sanskrit transliteration, beggars).' Then he shouted, 'Who are the poor and needy?' Zen Master Qingliang Huihong Juefan (person's name) of Ruizhou (place name) He was the son of the Peng family in the prefecture. At the age of fourteen, both his parents died, so he attached himself to Zen Master Sanfeng Qing (person's name) as a young attendant. He could memorize thousands of words a day and had read almost all the books. Zen Master Qing admired him. At the age of nineteen, he passed the examination at Tianwang Temple (temple name) in Dongjing (place name) and was ordained. He followed Xuanmi (person's name) in lecturing on the Chengshi Lun (Buddhist treatise) and the Weishi Lun (Buddhist treatise). After more than four years, he left to visit Zen Master Zhenjing of Guizong (place name). When Zen Master Zhenjing moved to Shimen (place name), Zen Master Huihong Juefan followed him. Zen Master Zhenjing was concerned that he was troubled by his deep knowledge, so he often used the words of Xuansha (person's name) that had not been thoroughly understood to inspire his doubts. Whenever Zen Master Huihong Juefan answered, Zen Master Zhenjing would say, 'Are you talking about principles again?' One day, Zen Master Huihong Juefan suddenly broke free from his doubts and wrote a verse saying, 'Lingyun (person's name) is seen once and never again; red and white branches bear no flowers. It is hateful that the guests on the fishing boat come to catch fish and shrimp on flat ground.' Zen Master Zhenjing was very pleased to see this and ordered him to manage the documents. Soon after, Zen Master Huihong Juefan left to visit various old Zen masters, and all of them praised him. Therefore, his name shook the monastic community. Xianmo (official title) Zhu Gongyan (person's name) invited him to open the Dharma at Bei Jingde (place name) in Fuzhou (place name). Later, he lived in Qingliang (place name). When instructing the assembly, he quoted the words of the Tathagata (title of the Buddha) to Ananda (person's name) in the Shoulengyan Sutra (Buddhist scripture): 'You should smell the sandalwood (Zhan Tan, Sanskrit transliteration, a kind of fragrant wood) in this censer. If this fragrance is burned again in'

一銖。室羅筏城四十里內。同時聞氣。于意云何。此香為復生旃檀木。生於汝鼻。為生於空。阿難。若復此香生於汝鼻。稱鼻所生。當從鼻出。鼻非栴檀。云何鼻中有栴檀氣。稱汝聞香。當於鼻入。鼻中出香。說聞非義。若生於空。空性常恒。香應常在。何藉爐中熱此枯木。若生於木。則此香質。因熱成煙。若鼻得聞。合蒙煙。氣。其煙騰空。未及遙遠。四十里內。云何已聞。是故當知。香鼻與聞。俱無處所。即嗅與香。二處虛妄。本非因緣。非自然性。師曰。入此鼻觀。親證無生。又大智度論。問曰。聞者云何聞。用耳根聞邪。用耳識聞邪。用意識聞邪。若耳根聞。耳根無覺識知。故不能聞。若耳識聞。耳識一念故。不能分別。不應聞。若意識聞。意識亦不能聞。何以故。先五識識五塵。然後意識識。意識不能識現在五塵。唯識過去未來五塵。若意識能識現在五塵者。盲聾人亦應識聲也。何以故。意識不破故。師曰。究此聞塵。則合本妙。既證無生。又合本妙。畢竟是何境界。良久曰。白猿已叫千巖晚。碧縷初橫萬字爐。住景德日。僧問。南有景德。北有景德。德即不問。如何是景。師曰。頸在頂上。崇寧二年。會無盡居士張公于峽之善溪。張嘗自謂。得龍安悅禪師末後句。叢林畏與語。因夜話及之曰。可惜云庵不

【現代漢語翻譯】一銖（zhū）：極少量。室羅筏城（Shìluófácheng）：古印度城市名，又譯舍衛城，是佛陀時代憍薩羅國的首都。四十里內，同時聞到這股香氣。你認為如何？這香氣是來自旃檀木（zhāntánmù，檀香木）本身，還是來自你的鼻子，還是來自虛空？阿難（Ānán）：佛陀的十大弟子之一，以多聞第一著稱。如果這香氣來自你的鼻子，那麼既然說是鼻子產生的，就應該從鼻子出來。但鼻子不是旃檀木，怎麼會有旃檀木的香氣呢？如果說是你聞到了香氣，香氣應當是從鼻子進入。從鼻子中產生香氣，這種說法是不合邏輯的。如果香氣來自虛空，虛空的性質是永恒不變的，香氣就應該一直存在，何必藉助爐中的熱力來焚燒這枯木呢？如果香氣來自木頭，那麼這香的本質，是因為熱力而變成煙。如果鼻子能聞到，一定是接觸到了煙氣。但煙氣升騰到空中，還沒飄到遠處，四十里內的人怎麼就已經聞到了呢？所以應當知道，香、鼻子和聞這三者，都沒有固定的處所。嗅覺和香氣，這兩者都是虛妄不實的，既不是因緣和合所生，也不是自然而然存在的。師父說：深入觀察鼻根，就能親自證悟無生之理。又《大智度論》中問道：『聞』是如何產生的？是用耳根聽到的嗎？是用耳識聽到的嗎？還是用意識聽到的呢？如果是用耳根聽到的，耳根沒有覺知，所以不能聽。如果是用耳識聽到的，耳識只是一念，不能分別，不應該能聽。如果是用意識聽到的，意識也不能聽。為什麼呢？因為先由前五識（眼識、耳識、鼻識、舌識、身識）識別五塵（色、聲、香、味、觸），然後意識才能識別。意識不能識別現在的五塵，只能識別過去和未來的五塵。如果意識能識別現在的五塵，那麼盲人和聾人也應該能識別聲音了。為什麼呢？因為意識沒有損壞。師父說：徹底探究這聽聞之塵，就能與本來的妙性相合。既證悟了無生之理，又與本來的妙性相合，這究竟是什麼樣的境界呢？師父沉默良久，說道：『白猿已叫千巖晚，碧縷初橫萬字爐。』住在景德寺的時候，有僧人問：『南方有景德寺，北方也有景德寺，『德』就不問了，如何是『景』？』師父說：『頸在頂上。』崇寧二年，與無盡居士張公在峽州的善溪相會。張公曾經自認為，得到了龍安悅禪師的最後一句，叢林中的人都害怕和他說話。因此在夜談時談到這件事，師父說：『可惜云庵不…』

【English Translation】 A zhu (zhū): A very small amount. Within forty li (lǐ, a Chinese unit of distance, approximately 500 meters) of Shravasti (室羅筏城, Shìluófácheng): An ancient Indian city, also translated as Savatthi, the capital of the Kosala kingdom during the time of the Buddha, everyone simultaneously smelled the fragrance. What do you think? Does this fragrance originate from the sandalwood (旃檀木, zhāntánmù) itself, from your nose, or from the void? Ananda (阿難, Ānán): One of the Buddha's ten principal disciples, known as the foremost in hearing. If this fragrance originates from your nose, then since it's said to be produced by the nose, it should come out of the nose. But the nose is not sandalwood, so how can there be the fragrance of sandalwood in the nose? If it's said that you smelled the fragrance, the fragrance should enter through the nose. To say that fragrance comes out of the nose is illogical. If the fragrance originates from the void, the nature of the void is constant and unchanging, so the fragrance should always be present. Why then rely on the heat in the furnace to burn this dry wood? If the fragrance originates from the wood, then the essence of this fragrance is transformed into smoke by the heat. If the nose can smell it, it must be in contact with the smoke. But the smoke rises into the air and hasn't traveled far, so how could people within forty li have already smelled it? Therefore, you should know that fragrance, the nose, and the act of smelling all have no fixed location. The sense of smell and the fragrance are both illusory and unreal, neither arising from causes and conditions nor existing naturally. The master said: 'By deeply observing the nose-root, one can personally realize the principle of non-origination.' Furthermore, in the Mahaprajnaparamita Shastra (大智度論, Dàzhìdùlùn), it is asked: 'How does 'hearing' arise? Is it heard by the ear-root? Is it heard by the ear-consciousness? Or is it heard by the mind-consciousness?' If it is heard by the ear-root, the ear-root has no awareness, so it cannot hear. If it is heard by the ear-consciousness, the ear-consciousness is only a single thought, unable to discriminate, so it should not be able to hear. If it is heard by the mind-consciousness, the mind-consciousness also cannot hear. Why? Because the first five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) first recognize the five sense objects (form, sound, smell, taste, touch), and then the mind-consciousness can recognize them. The mind-consciousness cannot recognize the present five sense objects, but only the past and future five sense objects. If the mind-consciousness could recognize the present five sense objects, then blind and deaf people should also be able to recognize sounds. Why? Because the mind-consciousness is not damaged. The master said: 'Thoroughly investigating this dust of hearing, one can unite with the original wondrous nature. Having realized the principle of non-origination and united with the original wondrous nature, what kind of state is this ultimately?' The master remained silent for a long time, then said: 'The white ape has already called, the thousand cliffs are late; green threads first cross the swastika censer.' While residing at Jingde Temple (景德寺, Jǐngdésì), a monk asked: 'There is a Jingde Temple in the south, and there is a Jingde Temple in the north. I won't ask about 'virtue' (德, dé); what is 'scene' (景, jǐng)?' The master said: 'The neck is on top of the head.' In the second year of Chongning, he met with Upasaka Wujin Zhang Gong (無盡居士張公) at Shanxi in Xia Prefecture. Zhang Gong once claimed to have obtained the last phrase of Zen Master Long'an Yue (龍安悅禪師), and people in the monastic community were afraid to speak with him. Therefore, during a night conversation, the master brought up this matter and said: 'It's a pity that Yun'an didn't...'

知此事。師問僧。以張曰商英頃。自金陵酒官。移知豫章。過歸宗見之。欲為點破。方敘悅末後句。未卒此老大怒罵曰。此吐血禿丁。脫空妄語不得信。既見其盛怒。更不欲敘之。師笑曰。相公但識龍安口傅末後句。而真藥現前不能辨也。張大驚起執師手曰。老師真有此意耶。曰疑則則參。乃取家藏云庵頂相展拜。贊之書以授師。其詞曰。云庵綱宗。能用能照。天鼓希聲。不落凡調。冷麵嚴眸。神光獨耀。孰傳其真。覿面為肖。前悅后洪。如融如肇。大慧處眾日。嘗親依之。每嘆其妙悟辯慧。建炎二年五月。示寂于同安。太尉郭公天民。奏賜寶覺圓明之號。

衢州超化靜禪師

上堂。聲前認得已涉廉纖。句下承當猶為鈍漢。電光石火尚在遲疑。點著不來橫屍萬里。良久云。有甚用處。咄。

南嶽石頭懷志庵主

婺州吳氏子。年十四。師智慧院寶偁。二十二。試所習落髮。肆講十二年。宿學敬慕。嘗欲會通諸宗。正一代時教。有禪者問曰。杜順乃賢首宗祖師也。談法身則曰。懷州牛吃禾。益州馬腹脹。此偈合歸天臺何義耶。師無對。即出遊方。晚至洞山謁真凈。問古人一喝不作一喝用。意旨如何。凈叱之。師趨出。凈笑呼曰。浙子齋后遊山好。師忽領悟。久之辭去。凈曰。子所造雖逸格惜緣不

【現代漢語翻譯】現代漢語譯本：知道這件事。歸宗禪師問僧人：『張商英（人名，北宋官員），先前在金陵擔任酒官，后調任豫章知府，路過歸宗寺拜訪我。我本想為他點破（禪機），他剛開始敘述開悟的最後一句（末後句），還沒說完，這位老大（指張商英）就大怒罵道：『這個吐血的禿子（指僧人），胡說八道，不可相信！』既然看到他如此盛怒，我也不想再說了。』歸宗禪師笑著說：『相公（對張商英的尊稱）只認識龍安和口傅的末後句，而真正的藥（指禪法）出現在面前卻不能辨別啊。』張商英大驚，起身握住歸宗禪師的手說：『老師真的有此意嗎？』歸宗禪師說：『有疑問就應該參究。』於是張商英取出家藏的云庵禪師頂相（畫像）展開禮拜，並寫讚詞贈送給歸宗禪師。讚詞說：『云庵的綱宗，能用能照。天鼓的希聲，不落凡調。冷峻的面容，嚴厲的眼神，神光獨自閃耀。誰能傳其真？面對面地描繪出他的肖像。前悅后洪（指兩位禪師），如融化如創始。』大慧禪師在眾中時，曾經親近依止云庵禪師，常常讚歎他的妙悟和辯才。建炎二年五月，云庵禪師在同安示寂。太尉郭天民（人名）上奏朝廷，賜予『寶覺圓明』的謚號。

衢州超化靜禪師

上堂說法：『在聲音之前就認識到，已經落入細微的分別。在語句之下才領會，仍然是遲鈍的人。電光石火之間尚且遲疑，一點著不來，橫屍萬里。』良久，又說：『有什麼用處？咄！』

南嶽石頭懷志庵主

婺州吳氏之子。十四歲時，師從智慧院的寶偁（僧人）。二十二歲時，通過考試落髮爲僧。廣泛講學十二年，受到宿學的敬慕。曾經想要會通諸宗，正一代時教。有禪者問道：『杜順（法號，賢首宗祖師）是賢首宗的祖師。談到法身時說：『懷州牛吃禾，益州馬腹脹。』這句偈語應該歸於天臺宗的什麼含義呢？』懷志庵主無法回答，於是出外遊方。晚年到洞山拜見真凈禪師，問道：『古人說『一喝不作一喝用』，意旨如何？』真凈禪師呵斥他。懷志庵主快步走出。真凈禪師笑著呼喚道：『浙地的僧人，齋飯後遊山好啊！』懷志庵主忽然領悟。過了很久，懷志庵主辭別離去。真凈禪師說：『你所造詣雖然逸格，可惜緣分不...

【English Translation】 English version: Knowing this matter, the master (Guizong) asked a monk: 'Zhang Shangying (personal name, a Song Dynasty official), formerly a wine official in Jinling, was transferred to be the prefect of Yuzhang. He visited me while passing by Guizong Temple. I intended to enlighten him, and he had just begun to narrate the last phrase of enlightenment (the 'last phrase'). Before he could finish, this old man (referring to Zhang Shangying) angrily scolded: 'This blood-spitting bald head (referring to the monk) is talking nonsense and cannot be trusted!' Seeing his great anger, I didn't want to say anything more.' The master (Guizong) smiled and said: 'Your Excellency (a respectful term for Zhang Shangying) only recognizes the last phrase of Long'an and Koufu, but cannot recognize the true medicine (referring to Chan Dharma) when it appears before you.' Zhang Shangying was greatly surprised and, rising, held the master's hand, saying: 'Does the teacher truly have this intention?' The master said: 'If you have doubts, then investigate.' Thereupon, Zhang Shangying took out a portrait of Yun'an Zen Master from his family collection, unfolded it, and bowed in worship, writing a eulogy to present to the master. The eulogy said: 'Yun'an's guiding principle is capable of both function and illumination. The rare sound of the heavenly drum does not fall into mundane tones. With a cold face and stern eyes, his divine light shines alone. Who can transmit his truth? Face to face, his likeness is portrayed. The former Yue and the latter Hong (referring to two Zen masters) are like melting and like creation.' When Dahui Zen Master was among the assembly, he once closely relied on Yun'an Zen Master, often praising his wonderful enlightenment and eloquence. In the fifth month of the second year of Jianyan, Yun'an Zen Master passed away in Tong'an. Grand Commandant Guo Tianmin (personal name) memorialized the court, which bestowed the posthumous title 'Precious Enlightenment and Perfect Illumination'.

Zen Master Chaohua Jing of Quzhou

Ascending the hall (to give a Dharma talk), he said: 'Recognizing before the sound has already involved subtle discriminations. Understanding beneath the phrase is still being a dullard. Hesitating even in the flash of lightning and spark of flint, if you don't strike the mark, you'll be a corpse lying ten thousand miles away.' After a long pause, he said: 'What's the use? 'Doh!'

Abbot Shitou Huaizhi of Nanyue

He was a son of the Wu family of Wuzhou. At the age of fourteen, he studied with Bao Cheng (a monk) of the Wisdom Institute. At twenty-two, he passed the examination and shaved his head to become a monk. He lectured widely for twelve years and was admired by veteran scholars. He once wanted to integrate all the schools and rectify the teachings of an era. A Chan practitioner asked: 'Dushun (Dharma name, the patriarch of the Xianshou School) is the patriarch of the Xianshou School. When discussing the Dharmakaya, he said: 'The cow of Huaizhou eats rice, the horse of Yizhou has a bloated belly.' To what meaning of the Tiantai School should this verse be attributed?' Abbot Huaizhi could not answer, so he went out to travel. Later, he visited Zen Master Zhenjing of Dongshan and asked: 'The ancients said, 'One shout is not used as one shout.' What is the meaning?' Zen Master Zhenjing scolded him. Abbot Huaizhi hurried out. Zen Master Zhenjing smiled and called out: 'Monk from Zhejiang, it's good to stroll in the mountains after the vegetarian meal!' Abbot Huaizhi suddenly realized. After a long time, Abbot Huaizhi took his leave. Zen Master Zhenjing said: 'Although your achievements are unconventional, it's a pity that the affinity is not...'

勝耳。因識其意。自爾諸方力命出世。師卻之。庵居二十年。不與世接。士夫踵門略不顧。有偈曰。萬機休罷付癡憨。軌跡時容野鹿參。不脫麻衣拳作枕。幾生夢在綠蘿庵。或問。住山多年有何旨趣。師曰。山中住。獨掩柴門無別趣。三個柴頭品字煨。不用援毫文彩露。崇寧改元冬。曳杖造龍安。人莫之留。明年六月晦。問侍僧日早暮。曰已夕矣。遂笑曰。夢境相逢。我睡已覺。汝但莫負叢林。即是報佛恩德。言訖示寂于最樂堂。茶毗收骨。塔于乳峰之下。

婺州雙溪印首座

自見真凈徹證宗猷。歸遁雙溪。一日偶書云。折腳鐺兒謾自煨。飯余長是坐堆堆。一從近日生涯拙。百鳥銜華去不來。又以觸衣碎甚作偈曰。不掛寸絲方免寒。何須特地裊長竿。而今落落零零也。七佛之名甚處安。

五燈嚴統卷第十七卍新續藏第 81 冊 No. 1568 五燈嚴統(第10卷-第25卷)

五燈嚴統卷第十八

南嶽下十三世下

云居祐禪師法嗣

廬山羅漢院系南禪師

汀州張氏子。上堂。禪不禪道不道。三寸舌頭胡亂掃。昨夜日輪飄桂華。今朝月窟生芝草。阿呵呵。萬兩黃金無處討。一向絕思量。諸法不相到。師臨示寂升座。告眾曰。羅漢今日倒騎鐵馬。逆

【現代漢語翻譯】現代漢語譯本勝耳（僧人法號）。因為理解了他的意思。從此各方有能力的人都想請他出世弘法，但都被他拒絕了。他隱居在庵里二十年，不與世人交往。達官貴人來到門前，他也不理睬。他有一首偈語說：『萬般事務都放下，交給癡傻來應對，行蹤偶爾讓野鹿來相伴。不脫麻布衣衫，拳頭當枕頭，幾生都在綠蘿庵里做夢。』有人問：『住在山裡多年，有什麼旨趣？』師父說：『住在山中，獨自關閉柴門，沒有別的旨趣。三個柴頭，品字形地煨著火，不用舞文弄墨來顯露。』崇寧年間改元后的冬天，他拄著枴杖來到龍安，沒有人挽留他。第二年六月最後一天，他問侍奉的僧人時間早晚，僧人回答說已經晚了。於是他笑著說：『夢境中相逢，我已經睡醒了。你們只要不辜負叢林，就是報答佛的恩德。』說完就在最樂堂圓寂了。火化后收取骨灰，建塔在乳峰之下。婺州雙溪印首座（僧人法號）自從見到真凈（禪師法號）徹悟了宗門心法，就歸隱到雙溪。有一天偶然寫道：『缺了腳的鐺子徒勞地煨著火，飯後總是堆坐著。自從近日生活變得笨拙，百鳥銜著花兒也不再來了。』又因為觸衣碎裂而作偈說：『不掛一絲一縷才能免受寒冷，何必特意豎起長竿。如今零零落落的，七佛（Vipassī, Sikhī, Vessabhū, Kakusandha, Koṇāgamana, Kassapa, and Gotama）的名號安放在哪裡呢？』五燈嚴統卷第十七卍新續藏第 81 冊 No. 1568 五燈嚴統(第10卷-第25卷) 五燈嚴統卷第十八南嶽下十三世下云居祐禪師法嗣廬山羅漢院系南禪師（僧人法號）汀州張氏之子。上堂說法：『禪不是禪，道不是道，三寸舌頭胡亂掃。昨夜太陽飄落桂花，今朝月亮生出芝草。阿呵呵，萬兩黃金無處尋找。一向斷絕思量，諸法互不相干。』師父臨近圓寂，升座告訴大家說：『羅漢（Arhat）今日倒騎鐵馬，逆』

【English Translation】 English version Sheng Er (Dharma name of a monk). Because he understood its meaning. From then on, capable people from all directions wanted to invite him to come out and propagate the Dharma, but he refused them all. He lived in seclusion in a hermitage for twenty years, not interacting with the world. Officials and nobles came to his door, but he ignored them. He had a verse that said: 'All affairs are put down and left to foolishness to deal with, traces occasionally allow wild deer to accompany them. Without taking off the hemp clothes, making a fist as a pillow, for several lifetimes dreaming in the Green Vine Hermitage.' Someone asked: 'Living in the mountains for many years, what is the purpose?' The master said: 'Living in the mountains, closing the wooden door alone, there is no other purpose. Three pieces of firewood, warming the fire in a triangular shape, no need to show off literary talent.' In the winter after the Chongning era was renamed, he came to Long'an with a cane, and no one kept him. On the last day of June of the following year, he asked the serving monk about the time, and the monk replied that it was already late. So he smiled and said: 'Meeting in a dream, I have already woken up. As long as you do not fail the Sangha, you are repaying the Buddha's kindness.' After saying that, he passed away in the Zui Le Hall. After cremation, the ashes were collected, and a pagoda was built under the Ru Peak. Wuzhou Shuangxi Yin, the Chief Seat (Dharma name of a monk) Since seeing Zhenjing (Dharma name of a Chan master) and thoroughly understanding the essence of the Zen school, he retired to Shuangxi. One day, he casually wrote: 'The broken-legged pot warms the fire in vain, after meals, I always sit and pile up. Since my life has become clumsy recently, a hundred birds carrying flowers no longer come.' Also, because the touch-robe was torn, he composed a verse saying: 'Not hanging an inch of silk can avoid the cold, why bother to erect a long pole. Now that it is scattered and fragmented, where can the names of the Seven Buddhas (Vipassī, Sikhī, Vessabhū, Kakusandha, Koṇāgamana, Kassapa, and Gotama) be placed?' Wudeng Yantong Volume 17 卍 New Continued Collection Volume 81 No. 1568 Wudeng Yantong (Volumes 10-25) Wudeng Yantong Volume 18 Thirteenth Generation under Nanyue Dharma Successor of Chan Master Yunju You Chan Master Xi Nan of Luohan Monastery in Lushan (Dharma name of a monk) Son of the Zhang family in Tingzhou. Ascending the hall to preach: 'Chan is not Chan, Dao is not Dao, the three-inch tongue sweeps randomly. Last night, the sun drifted down osmanthus flowers, this morning, the moon cave gave birth to Ganoderma. Ah ha ha, ten thousand taels of gold cannot be found anywhere. Always cut off thinking, all dharmas do not interfere with each other.' The master, nearing his passing, ascended the seat and told everyone: 'Arhat (Arhat) is riding an iron horse upside down today, against'

上須彌。踏破虛空。不留朕跡。乃歸方丈。跏趺而逝。

潭州慈雲彥隆禪師

上堂。舉玄沙示眾曰。盡大地都來是一顆明珠。時有僧問。既是一顆明珠。學人為甚不識。沙曰。全體是珠。更教誰識。曰雖然全體是。爭奈學人不識。沙曰。問取你眼。師曰。諸禪德這個公案。喚作嚼飯餵小兒。把手更與杖。還會么。若未會。須是扣己而參直要真實。不得信口掠虛。徒自虛生浪死。

郢州子陵山自瑜禪師

僧問。如何是古佛心。師曰。赤腳踏泥冷似冰。曰未審意旨如何。師曰。休要拖泥帶水。問泗洲大聖為甚麼楊州出現。師曰。業在其中。曰意旨如何。師曰。降尊就卑。曰謝和尚答話。師曰。賊是小人。智過君子。

隆興府東山景福省悅禪師

上堂。十二時中跛跛挈挈。且與么過。大眾。利害在甚麼處。良久曰。聽諸方斷看。擊禪床下座。

亳州白藻清儼禪師

信州人。僧問。楊廣失橐駝。到處無人見。未審是甚麼人得見。師以拂子約曰。退後退後。妨他別人所問。曰畢竟落在甚麼處。師曰。可煞不識好惡。便打。

臺州寶相元禪師

僧問。一切諸佛。及諸佛阿耨多羅三藐三菩提。皆從此經出。如何是此經。師曰。長時誦不停。非義亦非聲。曰如何受持。

【現代漢語翻譯】現代漢語譯本：『上須彌（Mount Sumeru，佛教宇宙觀中的聖山），踏破虛空，不留朕跡，乃歸方丈（禪寺住持的居所），跏趺（佛教修行中的一種坐姿）而逝。』

潭州慈雲彥隆禪師

上堂說法，引用玄沙（Xuan Sha，禪宗大師）開示大眾的話說：『盡大地都來是一顆明珠。』當時有僧人問：『既然是一顆明珠，學人為什麼不認識？』玄沙說：『全體都是珠，更教誰認識？』僧人說：『雖然全體是，爭奈學人不識。』玄沙說：『問取你眼。』禪師說：『各位禪德，這個公案，喚作嚼飯餵小兒，把手更與杖。』會么？若未會，須是扣己而參，直要真實，不得信口掠虛，徒自虛生浪死。

郢州子陵山自瑜禪師

僧人問：『如何是古佛心？』禪師說：『赤腳踏泥冷似冰。』僧人問：『未審意旨如何？』禪師說：『休要拖泥帶水。』問：『泗洲大聖（Si Zhou Da Sheng，佛教神祇）為什麼楊州出現？』禪師說：『業在其中。』僧人問：『意旨如何？』禪師說：『降尊就卑。』僧人說：『謝和尚答話。』禪師說：『賊是小人，智過君子。』

隆興府東山景福省悅禪師

上堂說法：『十二時中跛跛挈挈，且與么過。』大眾，利害在甚麼處？良久說：『聽諸方斷看。』擊禪床下座。

亳州白藻清儼禪師

信州人。僧人問：『楊廣（隋煬帝）失橐駝，到處無人見。未審是什麼人得見？』禪師用拂子（禪宗法器）約束說：『退後退後，妨他別人所問。』僧人說：『畢竟落在什麼處？』禪師說：『可煞不識好惡。』便打。

臺州寶相元禪師

僧人問：『一切諸佛，及諸佛阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），皆從此經出。如何是此經？』禪師說：『長時誦不停，非義亦非聲。』僧人問：『如何受持？』

【English Translation】 English version: 『Ascend Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology), shatter the void, leave no trace, then return to the abbot's room (the residence of the abbot of a Zen monastery), sit in the lotus position (a meditative posture in Buddhism) and pass away.』

Zen Master Yanlong of Ciyun in Tanzhou

Ascending the hall, he quoted Xuan Sha's (Xuan Sha, a Zen master) words to the assembly, saying: 『The entire great earth is just one bright pearl.』 At that time, a monk asked: 『Since it is one bright pearl, why do students not recognize it?』 Xuan Sha said: 『The whole thing is a pearl, who else needs to recognize it?』 The monk said: 『Although the whole thing is, students still do not recognize it.』 Xuan Sha said: 『Ask your eyes.』 The Zen master said: 『Esteemed Zen practitioners, this koan is like chewing food to feed a baby, giving them a hand and a staff.』 Do you understand? If you do not understand, you must examine yourself and practice diligently, seeking the truth directly, and not just speaking empty words, wasting your life in vain.

Zen Master Ziyu of Ziling Mountain in Yingzhou

A monk asked: 『What is the mind of the ancient Buddha?』 The master said: 『Barefoot stepping on mud, cold as ice.』 The monk asked: 『What is the meaning of this?』 The master said: 『Don't be wishy-washy.』 Asked: 『Why does Si Zhou Da Sheng (Si Zhou Da Sheng, a Buddhist deity) appear in Yangzhou?』 The master said: 『Karma is within it.』 The monk asked: 『What is the meaning of this?』 The master said: 『Condescending from high to low.』 The monk said: 『Thank you, Master, for your answer.』 The master said: 『A thief is a petty person, but his intelligence surpasses a gentleman.』

Zen Master Xingyue of Jingfu Temple on Dongshan Mountain in Longxing Prefecture

Ascending the hall, he said: 『Limping and staggering through the twelve periods of the day, just passing through like this.』 Everyone, where does the advantage or disadvantage lie? After a long pause, he said: 『Listen to the judgments of all directions.』 He struck the Zen bed and descended from the seat.

Zen Master Qingyan of Baizao in Bozhou

A person from Xinzhou. A monk asked: 『Yang Guang (Emperor Yang of Sui) lost his camel, and no one has seen it anywhere. I wonder who has seen it?』 The master used his whisk (a Zen implement) to restrain him, saying: 『Step back, step back, you are hindering others from asking questions.』 The monk said: 『Where did it end up after all?』 The master said: 『You really don't know good from bad.』 Then he struck him.

Zen Master Yuan of Baoxiang Temple in Taizhou

A monk asked: 『All Buddhas and all anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) of all Buddhas come from this sutra. What is this sutra?』 The master said: 『Reciting it constantly for a long time, it is neither meaning nor sound.』 The monk asked: 『How should it be upheld?』

師曰。若欲受持者。應須用眼聽。

信州永豐慧日庵主

本郡丘氏子。丱歲出家。于明心寺得度。自機契云居。熟游湘漢。暨歸永豐。或處巖谷。或居廛市。令鄉民稱丘師伯。凡有所問。以莫曉答之。忽語邑人曰。吾明日行腳去。汝等可來相送。於是贐路者畢集。師笑不已。眾問其故。即書偈曰。丘師伯莫曉。寂寂明皎皎。日午打三更。誰人打得了。投筆而逝。

泉州南峰永程禪師

示眾。始自雞峰續𦦨。少室流芳。大布慈雲。宏開慧日。教分三藏。直指一心。或全提而棒喝齊施。或縱奪而賓主互設。或金剛按劍。或師子翻身。或照用雷奔。或機鋒電掣。無非剪除邪妄。開廓玄微。直下明宗到真實地。諸仁者。到此方許一線道。與你商量。茍或未然。儘是依師作解。無有是處。

大溈秀禪師法嗣

潭州大溈祖瑃禪師

福州吳氏子。僧問。如何是溈山家風。師曰。竹有上下節。松無今古青。曰未審其中飲啖何物。師曰。饑餐相公玉粒飯。渴點神運倉前茶。上堂。道無定亂。法離見知。言句相投都無定義。自古龍門無宿客。至今鳥道絕行蹤。欲會個中端的意。火里蝍蟟吞大蟲。咄。上堂。雨下階頭濕。晴干水不流。鳥巢滄海底。魚躍石山頭。眾中大有商量。前頭兩句是平實語

【現代漢語翻譯】現代漢語譯本師父說：『如果想要接受和奉持（佛法），就應該用眼來聽。』

信州永豐慧日庵的庵主

是本郡丘家的兒子。童年出家，在明心寺剃度。自從與云居山的禪機相契合后，他經常遊歷湘江和漢水一帶。等到返回永豐后，有時住在山巖山谷中，有時住在集市裡。當地的鄉民稱他為丘師伯。凡是有人向他提問，他就用『莫曉』（不知道）來回答。忽然有一天，他告訴鄉里人說：『我明天就要去行腳雲遊了，你們可以來送我。』於是，前來送行的人都聚集在一起，師父不停地笑著。眾人問他笑的原因，他就寫了一首偈語說：『丘師伯，莫曉，寂寂明明皎皎。日午打三更，誰人打得了？』寫完后就去世了。

泉州南峰永程禪師

（禪師）向大眾開示說：『（禪宗）開始於雞峰，延續于𦦨山，少室山（指少林寺）流傳著它的芳香，廣泛地傳播著慈悲的雲朵，弘揚著智慧的太陽。教義分為三藏，直指一心。有時全部提起來，棒喝一起施用；有時縱容和剝奪，賓和主互相設立；有時像金剛一樣按著劍，有時像獅子一樣翻身；有時照和用像雷一樣奔騰，有時機鋒像閃電一樣快速。無非是爲了剪除邪惡和虛妄，開闊玄妙和精微，直接明瞭宗旨在真實的地方。各位仁者，到了這裡才允許有一線道路與你們商量。如果不是這樣，全部都是依靠老師來解釋，沒有是處。』

大溈秀禪師的法嗣

潭州大溈祖瑃禪師

是福州吳家的兒子。有僧人問：『如何是大溈山的家風？』師父說：『竹子有上下節，松樹無論古今都是青色的。』（僧人）說：『不知道其中吃喝的是什麼？』師父說：『飢餓時吃相公的玉粒飯，口渴時喝神運倉前的茶。』（禪師）上堂說法：『道沒有一定的規律，法脫離了見解和知識。言語和語句相互投合都沒有一定的定義。自古以來龍門沒有留宿的客人，至今鳥道斷絕了行人的軌跡。想要領會其中的真正含義，就像火里的蝍蟟（一種蟲子）吞食大蟲一樣。』咄！（禪師）上堂說法：『雨水下在臺階上就濕了，晴天干燥了水就不流了。鳥巢筑在滄海的海底，魚兒跳躍在石頭的山頭上。』大眾中大有人在議論，前面的兩句是平實的語言。

【English Translation】 English version The Master said, 'If you wish to receive and uphold (the Dharma), you should listen with your eyes.'

The Abbot of Hui Ri Hermitage in Yongfeng, Xinzhou

Was a son of the Qiu family in this prefecture. He left home at a young age and was ordained at Mingxin Temple. Since his Zen affinity matched with Yunju (Mountain), he frequently traveled around the Xiang and Han rivers. Upon returning to Yongfeng, he sometimes resided in rocky valleys and sometimes in market towns. The local villagers called him 'Uncle Qiu.' Whenever someone asked him a question, he would answer with 'Mo Xiao' (I don't know). Suddenly, one day, he told the villagers, 'I will go on a pilgrimage tomorrow; you may come to see me off.' Thereupon, those who came to offer travel provisions gathered together, and the Master kept laughing. The crowd asked him the reason for his laughter, and he wrote a verse saying, 'Uncle Qiu, Mo Xiao, silent, bright, and clear. At noon, it strikes the third watch; who can strike it?' After writing, he passed away.

Zen Master Yongcheng of Nanfeng in Quanzhou

Instructed the assembly, saying, 'It began at Jifeng (Chicken Peak), continued at 𦦨 (Mountain), Shaoshi (referring to Shaolin Temple) spread its fragrance, widely distributing clouds of compassion, and greatly promoting the sun of wisdom. The teachings are divided into the Three Baskets (Tripitaka), directly pointing to the One Mind. Sometimes it is entirely raised, with both the stick and shout applied together; sometimes there is allowance and deprivation, with guest and host mutually established; sometimes like Vajra holding a sword, sometimes like a lion turning its body; sometimes illumination and function rush like thunder, sometimes the Zen exchange flashes like lightning. It is all to eliminate evil and delusion, to broaden the mysterious and subtle, and to directly clarify the doctrine in the place of reality. Virtuous ones, only when you reach this point is a single path allowed for you to discuss. If it is not so, it is all relying on the teacher for interpretation, and there is no right place.'

Dharma Successor of Zen Master Xiu of Dawei

Zen Master Zuchun of Dawei in Tanzhou

Was a son of the Wu family in Fuzhou. A monk asked, 'What is the family style of Mount Wei?' The Master said, 'Bamboo has upper and lower joints; pine trees are always green, whether ancient or modern.' (The monk) said, 'I don't know what they eat and drink there?' The Master said, 'When hungry, they eat the rice of the Prime Minister; when thirsty, they drink the tea in front of the Shenyun granary.' (The Zen Master) ascended the hall and said, 'The Way has no fixed order; the Dharma is apart from views and knowledge. Words and phrases that match have no fixed definition. Since ancient times, the Dragon Gate has had no overnight guests; to this day, the Bird Path has cut off the traces of travelers. If you want to understand the true meaning, it is like a centipede swallowing a large insect in the fire.' 'Tut!' (The Zen Master) ascended the hall and said, 'When rain falls on the steps, they get wet; when the weather is clear and dry, the water does not flow. Bird nests are built at the bottom of the vast ocean; fish leap on the rocky mountain tops.' There is much discussion among the assembly; the first two sentences are plain words.

。後頭兩句是格外談。若如是會。祇見石磊磊。不見玉落落。若見玉落落。方知道寬廓。咦。

南嶽福嚴文演禪師

僧問。如何是佛。師當面便唾。

南嶽南臺允恭禪師

開堂日上堂。稀逢難遇正在此時。何謂。釋迦已滅。彌勒未生。拈拂子曰。正當今日。佛法盡在這個。拂子頭上。放行把住一切臨時。放行也。風行草偃。瓦礫生光。拾得寒山點頭拊掌。把住也。水泄不通。精金失色。德山臨濟飲氣吞聲。當恁么時。放行即是。把住即是。良久曰。后五日看。

黃檗勝禪師法嗣

成都府昭覺純白紹覺禪師

上堂。寒便向火。熱即搖扇。饑時吃飯。困來打眠。所以。趙州庭前柏。香嚴嶺后松。栽來無別用。祇要引清風。且道。畢竟事作么生。甲子乙丑海中金。丙寅丁卯罏中火。

開元琦禪師法嗣

饒州薦福道英禪師

僧問。佛未出世時如何。師曰。琉璃瓶貯華。曰出世后如何。師曰。瑪瑙缽盛果。曰未審和尚今日是同是別。師曰。趯倒瓶拽倒缽。上堂。據道而論。語也不得。默也不得。直饒語默兩忘。亦沒交涉。何故。句中無路。意在句中。無意無不意。非計較之所及。若是劈頭點一點。頂門豁然眼開者。於此卻有疾速分。若低頭向意根下尋思。卒摸索

【現代漢語翻譯】現代漢語譯本：后兩句是額外談論的。如果這樣領會，就只見石頭堆積，不見美玉顯露。如果見到美玉顯露，才知道什麼是寬廣。咦！

南嶽福嚴文演禪師有僧人問：『什麼是佛？』禪師當面就吐唾沫。

南嶽南臺允恭禪師開堂日上堂：難得的機緣就在此時。為什麼這麼說呢？釋迦（Śākyamuni，佛教創始人）已經涅槃，彌勒（Maitreya，未來佛）尚未降生。拈起拂塵說：『正當今日，佛法盡在這個拂塵頭上。』該放開時放開，該把握時把握，一切隨機應變。放開時，如風吹草偃，瓦礫生光，拾得（Shide，唐代著名隱僧）寒山（Hanshan，唐代著名隱僧）點頭讚許。把握時，水泄不通，精金失色，德山（Deshan，唐代禪宗大師）臨濟（Linji，唐代禪宗大師）也只能屏氣吞聲。當這個時候，放開也好，把握也好。』良久說：『五日後再看。』

黃檗勝禪師法嗣成都府昭覺純白紹覺禪師上堂：寒冷就靠近火，炎熱就搖扇子，飢餓時就吃飯，睏倦時就睡覺。所以說，趙州（Zhaozhou，唐代禪宗大師）庭前的柏樹，香嚴（Xiangyan，唐代禪宗大師）嶺后的松樹，栽種來沒有別的用處，只要引來清風。那麼，究竟是怎麼回事呢？甲子乙丑是海中金，丙寅丁卯是爐中火。

開元琦禪師法嗣饒州薦福道英禪師有僧人問：『佛未出世時是什麼樣子？』禪師說：『琉璃瓶裝著花。』問：『出世后是什麼樣子？』禪師說：『瑪瑙缽盛著果。』問：『不知道和尚今天是一樣還是不一樣？』禪師說：『踢倒瓶子，拽倒缽。』上堂：按照道理來說，說也不行，不說也不行，即使是語言和沉默都忘記了，也沒有關係。為什麼呢？句中沒有路，意在句中，無意也無不意，不是計較所能達到的。如果是劈頭就點破，頂門豁然開朗的人，在這裡卻有迅速明白的份。如果低頭向意根下尋思，最終也只是摸索。'

【English Translation】 English version: The following two sentences are extra remarks. If you understand it this way, you will only see piles of stones and not the beauty of jade revealed. If you see the beauty of jade revealed, then you will know what vastness is. Alas!

Zen Master Wenyen of Fuyan, Nanyue (Nanyue, a mountain in Hunan Province, China) A monk asked: 'What is Buddha?' The master spat in his face.

Zen Master Yungong of Nantai, Nanyue (Nantai, a location in Nanyue) On the day of opening the hall, he ascended the platform: 'Rare encounters are happening right now. Why is that? Śākyamuni (the founder of Buddhism) has already passed away, and Maitreya (the future Buddha) has not yet been born.' He raised the whisk and said: 'Right now, the Dharma is all on this whisk.' Release when it's time to release, grasp when it's time to grasp, everything is handled according to the situation. When released, it's like the wind bending the grass, and even tiles and pebbles shine. Shide (a famous recluse monk of the Tang Dynasty) and Hanshan (a famous recluse monk of the Tang Dynasty) nod in approval. When grasped, it's impenetrable, and even refined gold loses its luster. Deshan (a Zen master of the Tang Dynasty) and Linji (a Zen master of the Tang Dynasty) can only hold their breath. At such a time, releasing is right, and grasping is right.' After a long pause, he said: 'Look again in five days.'

A successor of Zen Master Sheng of Huangbo (Huangbo, a mountain in China) Zen Master Chunbai Shaojue of Zhaojue Temple in Chengdu Prefecture (Chengdu Prefecture, a prefecture in Sichuan Province, China) Ascending the platform: 'When it's cold, approach the fire; when it's hot, wave the fan; when hungry, eat; when sleepy, sleep. Therefore, the cypress tree in front of Zhaozhou's (a Zen master of the Tang Dynasty) courtyard, the pine tree behind Xiangyan's (a Zen master of the Tang Dynasty) peak, are planted for no other purpose than to attract the clear wind.' Then, what is the ultimate matter? Jiazi and Yichou are gold in the sea, Bingyin and Dingmao are fire in the furnace.

A successor of Zen Master Qi of Kaiyuan (Kaiyuan, a temple name) Zen Master Daoying of Jianfu Temple in Raozhou (Raozhou, a prefecture in Jiangxi Province, China) A monk asked: 'What was it like before the Buddha appeared in the world?' The master said: 'A lapis lazuli vase filled with flowers.' He asked: 'What is it like after he appeared in the world?' The master said: 'An agate bowl filled with fruit.' He asked: 'I don't know if the master is the same or different today?' The master said: 'Kick over the vase, pull down the bowl.' Ascending the platform: 'According to the Way, speaking is not allowed, nor is silence allowed. Even if both speech and silence are forgotten, it's still irrelevant. Why? There is no path in the sentence, the meaning is in the sentence, neither meaning nor no-meaning, beyond the reach of calculation. If one is directly enlightened, with the crown of the head suddenly opening, then there is a quick understanding here. If one lowers their head to ponder at the root of intention, they will only grope in the end.'

不著。是知萬法無根。欲窮者錯。一源絕跡。欲返者迷。看他古佛光明。先德風彩。一一從無慾無依中發現。或時孤峻峭㧞。竟不可構。或時含融混會。了無所睹。終不樁定一處。亦不繫系兩頭。無是無不是。無非無不非。得亦無所得。失亦無所失。不曾隔越纖毫。不曾移易絲髮。明明古路。不屬玄微。覿面擎來。瞥然便過。不居正位。豈落邪途。不蹈大方。那趨小徑。騰騰兀兀。何住何為。回首不逢。觸目無對。一念普觀。廓然空寂。此之宗要。千聖不傳。直下了知。當處超越。是知赤灑灑處。恁么即易。明歷歷處。恁么還難。不用沾黏點染。直須剝脫屏除。若是本分手腳。放去無收。不來底。一一放光現瑞。一一削跡絕蹤。機上了不停。語中無可露。徹底攪不渾。通身撲不碎。且道。畢竟是個甚麼。得恁么靈通。得恁么奇特。得恁么堅確。諸仁者休要識渠面孔。不用安渠名字。亦莫覓渠所在。何故。渠無所在。渠無名字。渠無面孔。才起一念追求。如微塵許。便隔十生五生。更擬管帶思惟。益見紛紛叢雜。不如長時放教自由自在。要發便發。要住便住。即天然非天然。即如如非如如。即湛寂非湛寂。即敗壞非敗壞。無生戀。無死畏。無佛求。無魔怖。不與菩提會。不與煩惱俱。不受一法。不嫌一法。無在無不在。

非離非不離。若能如是見得。釋迦自釋迦。達磨自達磨。幹我甚麼碗。恁么說話。衲僧門下。推勘將來。布裙芒靸。不免撩他些些泥水。豈況汝等諸人更道。這個是平實語句。這個是差別門庭。這個是關棙巴鼻。這個是道眼根塵。遞相教習。如七家村裡傳口令相似。有甚交涉。無事珍重。

泉州尊勝有朋講師

本郡蔣氏子。丱歲試經中選下發。多歷教肆。嘗疏楞嚴維摩等經。學者宗之。每疑祖師直指之道。故多與禪衲游。一日謁開元。跡未及閫。心忽領悟。元出遂問。座主來作甚麼。師曰。不敢貴耳賤目。元曰。老老大大何必如是。師曰。自是者不長。元曰。朝看華嚴夜讀般若。則不問。如何是當今一句。師曰。日輪正當午。元曰。閑言語更道來。師曰。平生仗忠信。今日任風波。然雖如是。祇如和尚恁么道。有甚交涉。須要新戒草鞋穿。元曰。這裡且放你過。忽遇達磨。問。你作么生道。師便喝。元曰。這座主今日見老僧。氣沖牛斗。師曰。再犯不容。元拊掌大笑。

仰山偉禪師法嗣

潭州龍王山善隨禪師

僧問。如何是龍王境。師曰。水晶宮殿。曰如何是龍王如意寶珠。師曰。頂上髻中。僧禮拜。師曰。莫道不如意好。

瑞州黃檗山祇園永泰禪師

僧問。如何是祖師

【現代漢語翻譯】現代漢語譯本非離非不離。如果能夠這樣去看待，釋迦（釋迦牟尼佛）還是釋迦，達磨（菩提達摩）還是達磨，關我什麼事？說什麼這樣的話，在禪宗門下推究起來，即使是穿著粗布裙、芒草鞋的人，也不免要沾染上一些泥水。更何況你們這些人還說，這個是平實的語句，這個是差別的門庭，這個是關鍵的把柄，這個是道眼根塵，互相教習，就像七家村裡傳口令一樣，有什麼關係呢？沒事，珍重。

泉州尊勝有朋講師

是本郡蔣氏的兒子，童年時參加經書考試被選中，剃度出家。多次在學塾講學，曾經疏解《楞嚴經》、《維摩經》等經典，學者們都尊崇他。他常常懷疑祖師直指的禪道，所以經常與禪僧交往。有一天拜訪開元寺，腳還沒踏進門檻，心中忽然領悟。開元寺的住持出來問：『座主（精通經論的法師）來做什麼？』有朋講師說：『不敢以貴耳賤目（不敢輕視自己所見）。』開元寺住持說：『年紀這麼大了何必這樣。』有朋講師說：『自以為是的人不會長久。』開元寺住持說：『早上看《華嚴經》，晚上讀《般若經》，那就不問了，如何是當今一句？』有朋講師說：『日輪正當午。』開元寺住持說：『閑言語，再說來聽聽。』有朋講師說：『平生仗忠信，今日任風波。』雖然這樣說，只是和尚你這樣說，有什麼關係？須要新出家的和尚穿草鞋。開元寺住持說：『這裡且放你過去。』忽然遇到達磨（菩提達摩），問：『你怎麼說？』有朋講師便喝斥。開元寺住持說：『這位座主今天見老僧，氣勢沖天。』有朋講師說：『再犯不容。』開元寺住持拍手大笑。

仰山偉禪師法嗣

潭州龍王山善隨禪師

有僧人問：『如何是龍王境？』善隨禪師說：『水晶宮殿。』僧人問：『如何是龍王如意寶珠？』善隨禪師說：『頂上髻中。』僧人禮拜。善隨禪師說：『莫道不如意好（不要說不如意好）。』

瑞州黃檗山祇園永泰禪師

有僧人問：『如何是祖師？』

【English Translation】 English version Neither apart nor not apart. If one can see it this way, Shakya (Shakyamuni Buddha) is still Shakya, Dharma (Bodhidharma) is still Dharma. What does it have to do with my bowl? Speaking like this, under the Chan (Zen) school, if investigated, even those wearing coarse cloth skirts and straw sandals will inevitably get some mud on them. Moreover, you people say, 'This is plain speech, this is a different path, this is the key handle, this is the root and dust of the eye of the Dao,' teaching each other, like passing a password in a village of seven families. What relevance does it have? Nothing more, take care.

Preacher Youpeng of Zunsheng Temple in Quanzhou

He was a son of the Jiang family in this prefecture. As a child, he passed the scripture examination and was ordained. He lectured in many schools and had annotated scriptures such as the Shurangama Sutra and the Vimalakirti Sutra. Scholars revered him. He often doubted the direct pointing of the Patriarch's (Bodhidharma's) way, so he often associated with Chan monks. One day, he visited Kaiyuan Temple. Before his foot crossed the threshold, he suddenly realized something in his heart. The abbot of Kaiyuan came out and asked, 'What is the Zuo Zhu (a master of scriptures and commentaries) doing here?' The preacher Youpeng said, 'I dare not value the ears and despise the eyes (I dare not underestimate what I see).' The abbot of Kaiyuan said, 'You are so old, why bother?' The preacher Youpeng said, 'Those who are self-righteous do not last long.' The abbot of Kaiyuan said, 'If you read the Avatamsaka Sutra in the morning and the Prajna Sutra at night, then I won't ask. What is the phrase of today?' The preacher Youpeng said, 'The sun is right at noon.' The abbot of Kaiyuan said, 'Idle words, say more.' The preacher Youpeng said, 'All my life I have relied on loyalty and trust, today I let the wind and waves take their course.' Even so, what does it have to do with the way you, the abbot, say it? New monks need to wear straw sandals. The abbot of Kaiyuan said, 'I'll let you pass here for now.' Suddenly encountering Dharma (Bodhidharma), he asked, 'What do you say?' The preacher Youpeng then shouted. The abbot of Kaiyuan said, 'This Zuo Zhu today sees the old monk with a soaring spirit.' The preacher Youpeng said, 'No further offenses will be tolerated.' The abbot of Kaiyuan clapped his hands and laughed.

Dharma heir of Zen Master Wei of Yangshan

Zen Master Shansui of Dragon King Mountain in Tanzhou

A monk asked, 'What is the realm of the Dragon King?' Zen Master Shansui said, 'A crystal palace.' The monk asked, 'What is the Dragon King's wish-fulfilling jewel?' Zen Master Shansui said, 'In the topknot on his head.' The monk bowed. Zen Master Shansui said, 'Don't say it's not as good as you wish (Don't say it's not as good as you wish).'

Zen Master Yongtai of Qiyuan Temple on Huangbo Mountain in Ruizhou

A monk asked, 'What is the Patriarch?'

西來意。師曰。鐵鑄就。僧擬議。師曰。會么。僧禮拜。師曰。何不早如此。

廬山慧日明禪師

上堂。不用求心。唯須息見。三祖大師。雖然迴避金鉤。殊不知。已吞紅線。慧日又且不然。不用求真並息見。倒騎牛兮入佛殿。牧笛一聲天地寬。稽首瞿曇真個黃面。

福嚴感禪師法嗣

慶元府育王法達寶鑑禪師

饒州余氏子。僧問。不落階級處。請師道。師曰。蠟人向火。曰畢竟如何。師曰。薄處先穿。

云蓋智禪師法嗣

安吉州道場法如禪師

衢州徐氏子。參云蓋。悟汾陽十智同真話。尋常多說十智同真。故叢林號為如十同也。水庵圓極皆依之。圓極嘗贊之曰。生鐵面皮難湊泊。等閑舉步動乾坤。戲拈十智同真話。不負黃龍嫡骨孫。上堂。知見立知。即無明本。知見無見。斯即涅槃。無漏真凈。云何是中。更容他物。釋迦老子和身放倒。後代兒孫如何接續。要會么。通玄不是人間世。滿目青山何處等。

福州寶壽最樂禪師

古田人也。上堂。諸佛不真實。說法度群生。菩薩有智慧。見性不分明。白雲無心意。灑為世間雨。大地不含情。能長諸草木。若也會得。猶有知解。若也不會。墮在無記。去此二途。如何即是。海闊難藏月。山深分外寒。

【現代漢語翻譯】現代漢語譯本西來意（從西邊來的禪宗的真意）。師曰（禪師說）。鐵鑄就（像鐵鑄成的一樣堅固）。僧擬議（僧人試圖理解）。師曰（禪師說）。會么（明白了嗎）？僧禮拜（僧人行禮）。師曰（禪師說）。何不早如此（為什麼不早點這樣明白）？

廬山慧日明禪師

上堂（禪師開始講法）。不用求心（不需要向外尋求心），唯須息見（只需要停止主觀的見解）。三祖大師（禪宗三祖僧璨）。雖然迴避金鉤（雖然迴避了直接的誘惑），殊不知（卻不知道），已吞紅線（已經陷入了更深的束縛）。慧日又且不然（慧日禪師卻不是這樣），不用求真並息見（既不需要追求真理，也不需要停止見解），倒騎牛兮入佛殿（倒騎著牛進入佛殿），牧笛一聲天地寬（牧童的笛聲一響，天地都變得寬廣）。稽首瞿曇真個黃面（向瞿曇（釋迦牟尼）稽首，他真是個黃面孔的佛）。

福嚴感禪師法嗣

慶元府育王法達寶鑑禪師

饒州余氏子（饒州余氏之子）。僧問（僧人問）。不落階級處（不落入任何階級的地方），請師道（請禪師開示）。師曰（禪師說）。蠟人向火（蠟人靠近火焰）。曰（僧人說）。畢竟如何（究竟是怎麼回事）？師曰（禪師說）。薄處先穿（薄弱的地方先被燒穿）。

云蓋智禪師法嗣

安吉州道場法如禪師

衢州徐氏子（衢州徐氏之子）。參云蓋（參拜云蓋禪師）。悟汾陽十智同真話（領悟了汾陽禪師所說的『十智同真』的道理）。尋常多說十智同真（平時經常講『十智同真』）。故叢林號為如十同也（所以寺院裡稱他為『如十同』）。水庵圓極皆依之（水庵和圓極都依止他學習）。圓極嘗贊之曰（圓極曾經讚歎他說）。生鐵面皮難湊泊（像生鐵一樣的麵皮難以接近），等閑舉步動乾坤（隨便走一步都能震動天地）。戲拈十智同真話（輕鬆地說著『十智同真』的話），不負黃龍嫡骨孫（不愧是黃龍禪師的嫡系後代）。上堂（禪師開始講法）。知見立知（在已有的知見上再建立知見），即無明本（就是無明的根本）。知見無見（超越知見，達到無見的境界），斯即涅槃（這就是涅槃）。無漏真凈（沒有煩惱，真正清凈的境界），云何是中（在這種境界中），更容他物（還能容納其他什麼東西呢）？釋迦老子和身放倒（釋迦牟尼佛全身倒下）。後代兒孫如何接續（後代的弟子們如何繼承）？要會么（想要領會嗎）？通玄不是人間世（通往玄妙境界的道路不是人間世俗的道路），滿目青山何處等（滿眼都是青山，在哪裡才能找到與玄妙境界相等的存在）？

福州寶壽最樂禪師

古田人也（是古田人）。上堂（禪師開始講法）。諸佛不真實（諸佛所說的並非絕對的真實），說法度群生（而是爲了教化眾生）。菩薩有智慧（菩薩雖然有智慧），見性不分明（但對自性的體悟並不完全清晰）。白雲無心意（白雲沒有特定的意圖），灑為世間雨（隨意飄灑，化為世間的雨水）。大地不含情（大地沒有情感），能長諸草木（卻能生長各種草木）。若也會得（如果能夠領會這些），猶有知解（仍然停留在知解的層面）。若也不會（如果不能領會），墮在無記（就會落入無記的狀態）。去此二途（超越這兩種途徑），如何即是（那又該如何呢）？海闊難藏月（大海廣闊，難以隱藏月亮），山深分外寒（山林深邃，格外寒冷）。

【English Translation】 English version The meaning of Bodhidharma's arrival from the West. The master said: 'Cast in iron.' The monk pondered. The master said: 'Do you understand?' The monk bowed. The master said: 'Why not be like this sooner?'

Zen Master Huiri Ming of Mount Lu

Ascending the Dharma hall. 'There's no need to seek the mind; one only needs to cease views.' Although Great Master Sengcan (the Third Patriarch) avoided the golden hook, he didn't realize he had already swallowed the red thread. Huiri is not like that. There's no need to seek truth or cease views. Riding the ox backward, he enters the Buddha hall. With a single note from the shepherd's flute, heaven and earth are vast. I bow to Gautama (Shakyamuni), truly a yellow-faced Buddha.

Dharma Heir of Zen Master Fuyan Gan

Zen Master Fada Baojian of Yuwang Monastery in Qingyuan Prefecture

A man from the Yu family of Raozhou. A monk asked: 'Where one does not fall into categories, please tell me.' The master said: 'A wax figure facing the fire.' The monk said: 'What is it ultimately like?' The master said: 'The thinnest part burns through first.'

Dharma Heir of Zen Master Yungai Zhi

Zen Master Faru of Daocheng Monastery in Anji Prefecture

A man from the Xu family of Quzhou. He studied with Yungai and awakened to Fenyang's teaching of the 'Ten Wisdoms Identical to Truth.' He often spoke of the 'Ten Wisdoms Identical to Truth,' so the monastic community called him 'Rushi Tong' (Like the Ten Identical). Shui'an and Yuanji both relied on him. Yuanji once praised him, saying: 'A face of raw iron is hard to approach; casually taking a step shakes heaven and earth. Playfully picking up the talk of the 'Ten Wisdoms Identical to Truth,' he doesn't fail to be a true descendant of Huanglong.' Ascending the Dharma hall. 'To establish knowledge upon knowledge is the root of ignorance. When knowledge is without knowledge, this is Nirvana. In this unconditioned, true purity, how can anything else be contained?' Shakyamuni Buddha falls down completely. How will later generations continue this? Do you want to understand? Penetrating the mystery is not of the human world; everywhere you look, green mountains, where can you find something equal to it?'

Zen Master Zuile of Baoshou Monastery in Fuzhou

He was a native of Gutian. Ascending the Dharma hall. 'The Buddhas are not truly real; they teach the Dharma to liberate beings. Bodhisattvas have wisdom, but their seeing of the nature is not clear. White clouds have no intention; they scatter as rain in the world. The great earth has no feelings; it can grow all kinds of plants and trees. If you understand this, you still have intellectual understanding. If you don't understand, you fall into a state of blankness. Going beyond these two paths, what is it? The sea is wide and difficult to hide the moon; the mountains are deep and exceptionally cold.'

紹興府石佛慧明解空禪師

僧問。如何是寶相境。師曰。三生鑿成。曰如何是境中人。師曰。一佛二菩薩。

玄沙文禪師法嗣

福州廣慧達杲禪師

上堂。佛為無心悟心因有佛迷。佛心清凈處。云外野猿啼。

建隆慶禪師法嗣

平江府泗洲用元禪師

一日問建隆曰。臨濟在黃檗。三回問佛法大意。三回被打。意旨如何。語猶未了。被打一拂子。師頓領宗旨。開堂日。僧問。四眾云臻。請師說法。師曰。有眼無耳朵。六月火邊坐。曰一句截流。萬機頓息。師曰。聽事不真。喚鐘作甕。問朝參暮請成得甚麼邊事。師曰。祇要你歇去。曰早知燈是火。飯熟已多時。師曰。你鼻孔因甚麼著拄杖子穿卻。曰拗曲作直又爭得。師曰。且教出氣。上堂。一二三四五。火里蝍蟟吞卻虎。六七八九十。水底泥牛波上立。一日一夜雨霖霖。無孔鐵錘灑不入。灑不入。著底急。百川洶涌須彌岌。八臂那吒撞出來。稽首讚歎道難及。咦。上堂。橫安拄杖顧視大眾曰。今日平地上吃交。便下座。

報本元禪師法嗣

平江府承天永安元正傳燈禪師

鄆州鄭氏子。上堂。天人群生類。皆承此恩力。大眾。有一人道。我不承佛恩力。不居三界。不屬五行。祖師不敢定當。先佛不敢安名

【現代漢語翻譯】現代漢語譯本紹興府石佛慧明解空禪師

有僧人問道：『什麼是寶相境？』禪師說：『經過三生三世雕琢而成。』僧人問：『什麼是境中人？』禪師說：『一佛二菩薩。』

玄沙文禪師的法嗣

福州廣慧達杲禪師

禪師上堂開示：『佛因為無心而悟道，因為有心而迷惑。佛心的清凈之處，如同云外的野猿啼叫。』

建隆慶禪師的法嗣

平江府泗洲用元禪師

有一天，用元禪師問建隆禪師：『臨濟禪師在黃檗禪師處，三次問佛法大意，三次被打，這其中的意旨是什麼？』話還沒說完，就被建隆禪師打了一拂子。用元禪師當下領悟了宗旨。在開堂說法的時候，有僧人問道：『四方僧眾雲集於此，請禪師開示佛法。』禪師說：『有眼卻無耳，如同六月天在火邊烤火。』僧人問：『一句截斷眾流，萬般思慮頓時止息。』禪師說：『聽事情不真切，把鐘叫作甕。』僧人問：『早晨參禪，晚上請益，能成就什麼事情？』禪師說：『只要你放下。』僧人說：『早知道燈是火，飯早就熟了。』禪師說：『你的鼻孔為什麼被拄杖穿透了？』僧人說：『即使拗曲作直又能怎麼樣呢？』禪師說：『暫且讓你喘口氣。』禪師上堂開示：『一二三四五，火里蝍蟟（一種蟲子）吞掉了老虎。六七八九十，水底的泥牛站在波浪上。一日一夜雨不停，無孔的鐵錘也打不進去。打不進去，到底著急什麼？百川洶涌，須彌山（Sumeru）岌岌可危。八臂那吒（Nata）撞了出來，稽首讚歎說難以企及。』咦！禪師上堂，橫著安放拄杖，環顧大眾說：『今天在平地上摔跤。』隨即下座。

報本元禪師的法嗣

平江府承天永安元正傳燈禪師

是鄆州鄭氏之子。禪師上堂開示：『天人（Deva）、人群、眾生，都承受著佛的恩德和力量。』禪師問大眾：『如果有一個人說，我不承受佛的恩德和力量，不居住在三界（Three Realms）之內，不屬於五行（Five Elements）之中，祖師（Patriarch）不敢妄下定論，過去的佛也不敢安立名號。』

【English Translation】 English version Shaoxing Prefecture, Stone Buddha Huiming, Expounding Emptiness Zen Master

A monk asked: 'What is the realm of the precious countenance?' The Master said: 'Carved through three lifetimes.' The monk asked: 'What are the people in the realm?' The Master said: 'One Buddha, two Bodhisattvas.'

Lineage of Zen Master Xuansha Wen

Fuzhou Guanghui Daga Zen Master

The Master ascended the hall: 'Buddha awakens to the mind through no-mind; because of mind, there is Buddha's delusion. Where the Buddha's mind is pure, wild monkeys cry beyond the clouds.'

Lineage of Zen Master Jianlong Qing

Pingjiang Prefecture, Sizhou Yongyuan Zen Master

One day, he asked Jianlong: 'When Linji (Linji) was with Huangbo (Huangbo), he asked about the great meaning of the Buddha-dharma three times and was struck three times. What is the meaning of this?' Before he finished speaking, he was struck with a whisk. The Master immediately understood the principle. On the day of opening the hall, a monk asked: 'The four assemblies have gathered. Please, Master, expound the Dharma.' The Master said: 'Having eyes but no ears, sitting by the fire in June.' The monk asked: 'A single phrase cuts off the flow, and all thoughts cease.' The Master said: 'Hearing things not truly, calling a bell a pot.' The monk asked: 'Morning practice and evening requests, what kind of matter do they accomplish?' The Master said: 'I only want you to stop.' The monk said: 'Having known early that the lamp is fire, the rice has been cooked for a long time.' The Master said: 'Why is your nostril pierced by a staff?' The monk said: 'What is gained by bending the crooked to make it straight?' The Master said: 'Let you breathe for now.' The Master ascended the hall: 'One, two, three, four, five, in the fire, a centipede swallows a tiger. Six, seven, eight, nine, ten, a mud ox stands on the waves at the bottom of the water. Day and night, the rain pours down, and a seamless iron hammer cannot penetrate. Cannot penetrate, what is the bottom line of anxiety? Hundreds of rivers surge, and Mount Sumeru (Sumeru) is precarious. Eight-armed Nata (Nata) bursts out, bowing and praising, saying it is unattainable.' Eh! The Master ascended the hall, placing his staff horizontally, looked at the assembly, and said: 'Today, we fall on level ground.' Then he descended from his seat.

Lineage of Zen Master Baoben Yuan

Pingjiang Prefecture, Chengtian Yongan Yuanzheng, Transmission of the Lamp Zen Master

He was the son of the Zheng family of Yunzhou. The Master ascended the hall: 'Gods, humans, and all living beings all receive this grace and power.' The Master asked the assembly: 'If there is someone who says, 'I do not receive the Buddha's grace and power, I do not dwell within the Three Realms (Three Realms), I do not belong to the Five Elements (Five Elements),' the Patriarch (Patriarch) dares not make a definitive judgment, and the Buddhas of the past dare not establish a name.'

。你且道。是個甚麼人。良久曰。倚石巖前燒鐵缽。就松枝上拄銅瓶。

隆慶閑禪師法嗣

潭州安化啟寧聞一禪師

上堂。拈華微笑虛勞力。立雪齊腰枉用功。爭似老盧無用處。卻傳衣缽振真風。大眾。且道那個是老盧傳底衣缽。莫是大庾嶺頭提不起底么。且莫錯認定盤星。以拂子擊禪床下座。

三祖宗禪師法嗣

寧國府光孝惟爽禪師

上堂。今朝六月旦。一年已過半。奉報參玄人。識取娘生面。娘生面薦不薦。鷺鷥飛入碧波中。抖擻一團銀繡線。

泐潭英禪師法嗣

南嶽法輪齊添禪師

僧問。學人上來。乞師指示。師曰。汝適來聞鼓聲么。曰聞。師曰。還我話頭來。僧禮拜。師曰。令人疑著。上堂。喝一喝曰。師子哮吼。又喝一喝曰。像王顰呻。又喝一喝曰。狂狗趁塊。又喝一喝曰。鰕跳不出鬥。乃曰。此四喝。有一喝堪與祖佛為師。明眼衲僧。試請揀看。若揀不出。大似日中迷路。上堂。良久曰。性靜情逸。乃喝一喝曰。心動神疲。遂顧左右曰。守真志滿。拈拄杖曰。逐物意移。驀召大眾曰。見怪不怪。其怪自壞。靠拄杖便下座。

泉州慧明云禪師

僧問。般若海中。如何為人。師曰。云開銀漢迥。曰畢竟如何。師曰。棒頭見血。問毗婆尸

【現代漢語翻譯】現代漢語譯本：你且說，這是什麼人？（停頓很久后說）倚靠在巖石前燒著鐵缽，在松樹枝上拄著銅瓶。

隆慶閑禪師的法嗣

潭州安化啟寧聞一禪師

上堂說法。拈花微笑是白費力氣，立雪斷臂也是枉費功夫。哪裡比得上六祖慧能（老盧）的無用之處，卻能傳承衣缽，振興真正的禪風。各位，那麼，哪個是六祖慧能傳下來的衣缽呢？莫非是六祖在大庾嶺頭上提不起來的那個嗎？千萬不要錯誤地認定了盤星。用拂子敲擊禪床，然後下座。

三祖宗禪師的法嗣

寧國府光孝惟爽禪師

上堂說法。今天六月初一，一年已經過了一半。告訴各位參禪的人，認識自己的本來面目。本來面目，認識了嗎？白鷺飛入碧波之中，抖落出一團銀色的繡線。

泐潭英禪師的法嗣

南嶽法輪齊添禪師

有僧人問道：學人前來，懇請師父指示。禪師說：你剛才聽到鼓聲了嗎？僧人說：聽到了。禪師說：把我的話頭還給我。僧人禮拜。禪師說：真令人疑惑。上堂說法。喝一聲說：這是獅子吼。又喝一聲說：這是象王皺眉。又喝一聲說：這是瘋狗追逐土塊。又喝一聲說：這是小蝦跳不出鬥。於是說：這四聲喝，有一聲可以作為祖師和佛的老師。明眼的禪僧，請試著揀選看看。如果揀選不出來，就像在白天迷路一樣。上堂說法。沉默良久說：性情恬靜，心情安逸。於是喝一聲說：心念動搖，精神疲憊。於是環顧左右說：堅守真性，志得意滿。拿起拄杖說：追逐外物，心意轉移。突然召喚大眾說：見到怪異的事情不要驚怪，那怪異的事情自然就會消失。靠著拄杖便下座。

泉州慧明云禪師

有僧人問道：在般若（Prajna）智慧之海中，如何為人處世？禪師說：云開之後，銀河顯得更加遙遠。僧人問：究竟如何？禪師說：棒頭見血。問：毗婆尸（Vipasyin）

【English Translation】 English version: You tell me, what kind of person is this? (After a long pause) Leaning against the rock in front of the cliff, burning an iron bowl; propping a copper bottle on a pine branch.

Successor of Chan Master Longqing Xian

Chan Master Wuyi of Qining Temple, Anhua, Tanzhou

Entering the hall for Dharma talk. Wasting effort on holding up a flower and smiling; futilely exerting oneself by standing in snow up to the waist. How can it compare to the uselessness of old Lu (Huineng, the Sixth Patriarch), who instead transmitted the robe and bowl, revitalizing the true Chan spirit. Everyone, which is the robe and bowl transmitted by old Lu? Could it be the one that couldn't be lifted at Dayu Ridge? Don't mistakenly identify the fixed star. He struck the Zen platform with a whisk and descended from his seat.

Successor of Chan Master of the Third Patriarch

Chan Master Weishuang of Guangxiao Temple, Ningguo Prefecture

Entering the hall for Dharma talk. Today is the first day of the sixth month; half the year has already passed. Announcing to all who practice Chan, recognize your original face. Has the original face been recognized or not? Egrets fly into the blue waves, shaking off a ball of silver embroidered thread.

Successor of Chan Master Letan Ying

Chan Master Qitian of Nanyue Falun Temple

A monk asked: 'This student has come, begging for the master's instruction.' The master said: 'Did you hear the sound of the drum just now?' The monk said: 'I heard it.' The master said: 'Return the topic of my speech to me.' The monk bowed. The master said: 'It's perplexing.' Entering the hall for Dharma talk. Shouting once, he said: 'This is the lion's roar.' Shouting again, he said: 'This is the elephant king's frown.' Shouting again, he said: 'This is a mad dog chasing a clod.' Shouting again, he said: 'This is a shrimp unable to jump out of a dipper.' Then he said: 'These four shouts, there is one shout that can be a teacher to the Buddhas and Patriarchs. Clear-eyed monks, please try to choose and see. If you cannot choose, it is like getting lost in broad daylight.' Entering the hall for Dharma talk. After a long silence, he said: 'The nature is still, the emotions are at ease.' Then he shouted once, saying: 'The mind moves, the spirit is weary.' Then he looked to the left and right, saying: 'Guarding the truth, the will is fulfilled.' Picking up the staff, he said: 'Pursuing objects, the intention shifts.' Suddenly summoning the assembly, he said: 'Seeing strange things, do not be alarmed; the strangeness will disappear by itself.' Leaning on the staff, he then descended from his seat.

Chan Master Yun of Huiming Temple, Quanzhou

A monk asked: 'In the sea of Prajna (wisdom), how does one conduct oneself?' The master said: 'After the clouds clear, the Milky Way appears even more distant.' The monk asked: 'Ultimately, how is it?' The master said: 'Seeing blood at the end of the stick.' Asked: 'Vipasyin'

佛早留心。直至如今不得妙。意旨如何。師曰。丑拙不堪當。

保寧璣禪師法嗣

慶元府育王無竭凈曇禪師

嘉禾人也。晚歸錢塘之法慧。一日上堂。本自深山臥白雲。偶然來此寄閑身。莫來問我禪兼道。我是吃飯屙屎人。紹興丙寅夏。辭朝貴。歸付院事。四眾擁視。揮扇久之。書偈曰。這漢從來沒縫罅。五十六年成話霸。今朝死去見閻王。劍樹刀山得人怕。遂打一圓相曰。嗄。一任諸方鉆龜打瓦。收足而化。火後設利如霰。門人持骨。歸阿育王山建塔。

臺州真如戒香禪師

興化林氏子。上堂。孟冬改旦曉天寒。葉落歸根露遠山。不是見聞生滅法。當頭莫作見聞看。

五祖常禪師法嗣

蘄州南烏崖壽聖楚清禪師

僧問。亡僧遷化。向甚麼處去。師曰。靈峰水急。曰恁么則不生也。師曰。蒼天蒼天。

黃龍肅禪師法嗣

瑞州百丈維古禪師

上堂。大眾集定。拈拄杖示眾曰。多虛不如少實。卓一下。便起。

嘉定府月珠祖鑒禪師

僧請筆師語要。師曰。達磨西來。單傳心印。曹溪六祖。不識一字。今日諸方出世語句如山。重增繩索。乃拍禪床曰。於斯薦得。猶是鈍根。若也未然。白雲深處從君臥。切忌寒猿中夜啼。

石霜琳禪

【現代漢語翻譯】現代漢語譯本：僧人：佛陀早就留心此事，直到如今還是不得要領，這其中的意旨是什麼？禪師：我這醜陋笨拙的樣子實在是不堪當啊。

保寧璣禪師的法嗣

慶元府育王無竭凈曇禪師

是嘉禾人。晚年歸於錢塘法慧門下。一日上堂說法：『我本自在深山臥于白雲之間，偶然來此寄託這閑散之身。莫要來問我什麼是禪什麼是道，我只是個吃飯拉屎的普通人。』紹興丙寅年夏天，向朝廷貴族告辭，回去交付寺院事務。四眾弟子擁簇觀看，禪師揮動扇子良久，寫下偈語：『這老漢從來沒有一絲破綻，五十六年來成了話語霸主。今天死去就要去見閻王，劍樹刀山也得怕我。』於是用手比劃一個圓相，說道：『嗄！任憑你們這些人在各處鉆研龜殼，敲打瓦片。』說完便收足圓寂。火化后舍利如雨點般落下。門人拿著他的骨灰，回到阿育王山建造佛塔。

臺州真如戒香禪師

是興化林氏之子。上堂說法：『孟冬時節，天色破曉，天氣寒冷，樹葉飄落歸根，遠處山巒顯露。不是見聞生滅之法，不要把當下的見聞當作真理來看待。』

五祖常禪師的法嗣

蘄州南烏崖壽聖楚清禪師

僧人問：『已故的僧人遷化之後，會到什麼地方去呢？』禪師說：『靈峰的水流湍急。』僧人說：『這麼說來，就是不生不滅了？』禪師說：『蒼天啊蒼天。』

黃龍肅禪師的法嗣

瑞州百丈維古禪師

上堂說法：大眾集合完畢，拿起拄杖向眾人展示，說道：『與其多虛不如少實。』用拄杖敲擊了一下，便起身離開了。

嘉定府月珠祖鑒禪師

僧人請求禪師寫下法語要旨。禪師說：『達磨（Bodhidharma）西來，單單傳授心印。曹溪六祖（Huineng）不識一個字。如今各方出世說法，語句堆積如山，反而是增添束縛。』於是拍了一下禪床，說道：『如果能在此領悟，還算是遲鈍的根器。如果不能領悟，就到白雲深處安然躺臥吧，但切記不要讓寒冷的猿猴在半夜啼叫。』

石霜琳禪師

【English Translation】 English version: Monk: The Buddha had been mindful of this for a long time, but still hasn't grasped the essence. What is the meaning of this? Zen Master: My ugly and clumsy appearance is truly unbearable.

Dharma successor of Zen Master Baoning Ji

Zen Master Wujie Jingtan of Yuhuang Temple, Qingyuan Prefecture

Was a native of Jiahe. In his later years, he returned to Fahui in Qiantang. One day, he ascended the hall and said: 'Originally, I lay among the white clouds in the deep mountains, but I have come here by chance to rest my idle body. Don't come asking me about Zen or the Dao. I am just a person who eats and shits.' In the summer of Bingyin in the Shaoxing era, he bid farewell to the nobles of the court and returned to hand over the affairs of the monastery. The four assemblies crowded around to watch. The Zen Master waved his fan for a long time and wrote a verse: 'This old man has never had a single flaw, and has become a master of words for fifty-six years. Today, I die and go to see King Yama (Yama), even the sword trees and knife mountains must fear me.' Then he drew a circle with his hand and said: 'Ah! Let you all drill into tortoise shells and smash tiles in all directions.' After saying this, he gathered his feet and passed away. After cremation, the sharira (relics) fell like rain. His disciples took his bones and returned to Mount Ashoka (Ashoka) to build a pagoda.

Zen Master Jiexiang of Zhenru Temple, Taizhou

Was the son of the Lin family of Xinghua. Ascending the hall, he said: 'In early winter, the sky dawns and the weather is cold. Leaves fall and return to their roots, and distant mountains are revealed. This is not the Dharma of arising and ceasing of seeing and hearing. Do not regard what you see and hear as the truth.'

Dharma successor of Zen Master Chang of the Fifth Patriarch

Zen Master Chuqing of Shousheng Temple, Wuyai Mountain, Qizhou

A monk asked: 'Where does the deceased monk go after passing away?' The Zen Master said: 'The water of Lingfeng Peak is rapid.' The monk said: 'So, it is neither born nor dies?' The Zen Master said: 'Oh, heavens, oh, heavens!'

Dharma successor of Zen Master Su of Huanglong

Zen Master Weigu of Baizhang Temple, Ruizhou

Ascending the hall, after the assembly had gathered, he raised his staff and showed it to the assembly, saying: 'It is better to have a little truth than much falsehood.' He struck the ground once with the staff and then left.

Zen Master Zujian of Yuezhuzhu Temple, Jiading Prefecture

A monk asked the Zen Master to write down the essentials of the Dharma. The Zen Master said: 'Bodhidharma (Bodhidharma) came from the West and transmitted only the mind seal. The Sixth Patriarch Huineng (Huineng) of Caoxi did not know a single word. Today, the words and phrases of those who appear in the world to preach the Dharma are piled up like mountains, only adding to the bonds.' Then he clapped the Zen bed and said: 'If you can realize it here, you are still of dull capacity. If you cannot realize it, then lie down peacefully in the depths of the white clouds, but remember not to let the cold monkeys cry in the middle of the night.'

Zen Master Lin of Shishuang

師法嗣

鼎州德山靜照庵什庵主

僧問。如何是庵中主。師曰。從來不相許。僧擬議。師曰。會即便會。本來底不得安名著字。僧擬開口。師便打出。師室中。常以拂子示眾曰。喚作拂子。依前不是。不喚作拂子。特地不識。汝喚作甚麼。因僧請益。師頌答之曰。我有一柄拂子。用處別無排程。有時掛在松枝。任他頭垂露。

華光恭禪師法嗣

郴州萬壽念禪師

僧問。龍華勝會。肇啟茲晨。未審。彌勒世尊現居何處。師曰。豬肉案頭。曰既是彌勒世尊。為甚麼卻在豬肉案頭。師曰。不是弄潮人。休入洪波里。曰畢竟事又且如何。師曰。番人不繫腰。歲旦上堂。往復無際。動靜一源。含有德以還空。越無私而迥出。昔日日。今日日。照無兩明。昔日風。今日風。鼓無兩動。昔日雨今日雨。澤無兩潤。于其中間。覓去來相而不可得。何故。自他心起。起處無蹤。自我心忘。忘無滅跡。大眾若向這裡會去。與天地而同根。共萬物為一體。若也未明。山僧為你重重頌出。元正一。古佛家風從此出。不勞向上用工夫。歷劫何曾異今日。元正二。寂寥冷淡無滋味。趙州相喚喫茶來。剔起眉毛須瞥地。元正三。上來稽首各和南。若問香山山裡事。靈源一派碧如藍。遂喝一喝下座。

上藍順禪師

【現代漢語翻譯】現代漢語譯本師法嗣

鼎州德山靜照庵什庵主

有僧人問：『什麼是庵中的主人？』什庵主回答：『從來不互相許可。』僧人正要思量，什庵主說：『會就是會，本來面目不得安立名相。』僧人剛要開口，什庵主便打了他。什庵主在禪房中，經常用拂塵向大眾開示說：『稱它為拂塵，依然不是；不稱它為拂塵，就特別不認識。你們稱它為什麼？』有僧人請教，什庵主用偈頌回答說：『我有一柄拂塵，用處沒有別的安排。有時掛在松枝上，任憑露水打濕。』

華光恭禪師法嗣

郴州萬壽念禪師

有僧人問：『龍華勝會（指彌勒佛下生時舉行的盛大法會），今天早上開啟。請問，彌勒世尊（未來佛）現在居住在哪裡？』念禪師回答：『在豬肉案頭。』僧人說：『既然是彌勒世尊，為什麼卻在豬肉案頭？』念禪師說：『不是弄潮的人，不要進入洪大的波浪里。』僧人說：『究竟是怎麼回事呢？』念禪師說：『番人不繫腰。』歲旦上堂（新年第一天升座說法），往復沒有邊際，動靜本是一個源頭，包含有德而歸於空，超越無私而迥然獨立。昔日的太陽，今日的太陽，照耀沒有兩樣光明；昔日的風，今日的風，吹動沒有兩樣動靜；昔日的雨，今日的雨，滋潤沒有兩樣潤澤。在這些中間，尋找來去之相而不可得。為什麼呢？因為自他之心生起，生起之處沒有軌跡；自我之心忘卻，忘卻沒有滅亡的痕跡。大眾如果在這裡領會，就與天地同根，與萬物為一體。如果還不明白，山僧為你們重重頌出：『元正一（正月初一），古佛家風從此出，不勞向上用工夫，歷劫何曾異今日。元正二（正月初二），寂寥冷淡無滋味，趙州（禪宗祖師）相喚喫茶來，剔起眉毛須瞥地。元正三（正月初三），上來稽首各和南（佛教禮儀，表示敬意），若問香山（觀音菩薩道場）山裡事，靈源一派碧如藍。』於是喝一聲，下座。

上藍順禪師

【English Translation】 English version Lineage of Succession

Shi, Abbot of Jingzhao Hermitage, Mount Deshan, Dingzhou

A monk asked: 'What is the master of the hermitage?' The Abbot Shi said: 'Never mutually permitted.' As the monk hesitated, the Abbot said: 'If you understand, then you understand; the original essence cannot be given a name or label.' As the monk was about to speak, the Abbot struck him. In his room, the Abbot often showed the assembly a whisk, saying: 'Calling it a whisk, it still is not; not calling it a whisk, you especially do not recognize it. What do you call it?' When a monk requested instruction, the Abbot responded with a verse: 'I have a whisk, its use has no other arrangement. Sometimes it hangs on a pine branch, letting the dew wet its head.'

Lineage of Huaguang Gong, Chan Master

Nian, Chan Master of Longevity Monastery, Chenzhou

A monk asked: 'The Dragon Flower Assembly (referring to the grand assembly held when Maitreya Buddha descends), dawns this morning. May I ask, where does Maitreya, the World Honored One (the future Buddha), currently reside?' Chan Master Nian replied: 'At the butcher's block.' The monk said: 'Since it is Maitreya, the World Honored One, why is he at the butcher's block?' Chan Master Nian said: 'If you are not a wave rider, do not enter the great waves.' The monk said: 'What is the ultimate matter then?' Chan Master Nian said: 'The barbarian does not tie his waist.' On the New Year's Day Dharma talk, back and forth without limit, movement and stillness are from one source, containing virtue and returning to emptiness, surpassing selfishness and standing alone. The sun of yesterday, the sun of today, shines with no two kinds of light; the wind of yesterday, the wind of today, blows with no two kinds of movement; the rain of yesterday, the rain of today, moistens with no two kinds of moisture. In between these, seeking the appearance of coming and going is unattainable. Why? Because the mind of self and other arises, and the place of arising has no trace; the mind of self forgets, and forgetting has no trace of extinction. If the assembly understands here, they will share the same root as heaven and earth, and be one body with all things. If you do not yet understand, this mountain monk will chant it out for you again and again: 'The first day of the New Year, the ancient Buddha's family style comes forth from here, no need to exert effort upwards, through countless kalpas, how has it ever differed from today? The second day of the New Year, desolate and indifferent, without flavor, Zhao Zhou (a Chan ancestor) calls out to drink tea, raising his eyebrows, one must see it in a flash. The third day of the New Year, coming up to bow, each says 'He Nan' (a Buddhist greeting expressing respect), if you ask about the affairs of Mount Xiang (Avalokiteśvara Bodhisattva's sacred mountain), the Lingyuan stream is as blue as indigo.' Then he gave a shout and descended from his seat.

Shun, Chan Master of Shanglan

法嗣

參政蘇轍居士

字子由。元豐三年。以睢陽從事。左遷瑞州搉管之任。是時洪州上藍順禪師。與其父文安先生有契。因往訪焉。相得歡甚。公咨以心法。順示搐鼻因緣。已而有省。作偈呈曰。中年聞道覺前非。邂逅相逢老順師。搐鼻徑參真面目。掉頭不受別鉗錘。枯藤破衲公何事。白酒青鹽我是誰。慚愧東軒殘月上。一杯甘露滑如飴。

南嶽下十四世

黃龍新禪師法嗣

吉州禾山超宗慧方禪師

上堂。舉拂子曰。看看祇這個。在臨濟則照用齊行。在雲門則理事俱備。在曹洞則偏正葉通。在溈山則暗機圓合。在法眼則何止唯心。然五家宗派。門庭施設則不無。直饒辯得倜儻分明去。猶是光影邊事。若要抵敵生死。則霄壤有隔。且超越生死一句。作么生道。良久曰。洎合錯下注腳。

臨安府崇覺空禪師

姑孰人也。上堂。十方無壁落。四面亦無門。凈裸裸。赤灑灑。沒可把。遂舉拂子曰。灌溪老漢。向十字街頭逞風流賣。惺惺道。我解穿真珠解玉版。濄亂絲捲筒絹。淫坊酒肆。瓦合輿臺。虎穴魔宮。那吒忿怒。遇文王興禮樂。逢桀紂逞干戈。今日被崇覺覷見。一場懡㦬。師頌野狐話曰。含血噀人。先污其口。百丈野狐。失頭狂走。驀地喚回。打個觔斗。

【現代漢語翻譯】現代漢語譯本法嗣

參政蘇轍居士（蘇轍，字子由，官至參知政事，是一位在家修行的佛教徒）

字子由。元豐三年，蘇轍以睢陽從事的身份，被貶官到瑞州擔任搉管的職務。當時，洪州上藍順禪師（洪州上藍順禪師）與他的父親蘇文安先生（蘇文安先生）有交情，因此蘇轍前去拜訪，兩人相談甚歡。蘇轍向順禪師請教心法，順禪師以『搐鼻』（抽動鼻子）的因緣開示他，蘇轍因此有所領悟，作偈呈給順禪師：『中年聞道覺前非，邂逅相逢老順師。搐鼻徑參真面目，掉頭不受別鉗錘。枯藤破衲公何事，白酒青鹽我是誰。慚愧東軒殘月上，一杯甘露滑如飴。』

南嶽下十四世

黃龍新禪師法嗣

吉州禾山超宗慧方禪師（吉州禾山超宗慧方禪師）

上堂說法，慧方禪師拿起拂子說：『看看，就是這個。在臨濟宗，則是照用齊行；在雲門宗，則是理事俱備；在曹洞宗，則是偏正葉通；在溈山宗，則是暗機圓合；在法眼宗，又何止是唯心？』然而，五家宗派，門庭施設則不能沒有。縱然能辯說得非常透徹明白，也還是光影邊的事情。如果要抵擋生死，那就相差太遠了。那麼，超越生死這一句，又該怎麼說呢？良久，慧方禪師說：『幾乎要錯下註解了。』

臨安府崇覺空禪師（臨安府崇覺空禪師）

姑孰人。上堂說法，崇覺空禪師說：『十方沒有墻壁阻隔，四面也沒有門。清凈裸露，赤條條的，沒有什麼可以把握。』於是拿起拂子說：『灌溪老漢（灌溪老漢），在十字街頭賣弄風流，自作聰明地說，我能穿真珠，解玉版，能理清亂絲捲筒絹。』淫坊酒肆，瓦合輿臺，虎穴魔宮，那吒忿怒，遇文王興禮樂，逢桀紂逞干戈。今天被崇覺禪師看見，真是一場尷尬。崇覺禪師作頌批評野狐禪說：『含血噴人，先污染自己的嘴。百丈野狐（百丈野狐），失去頭緒瘋狂亂走。突然被喚醒，打個觔斗。』

【English Translation】 English version Lineage Holder

Layman Su Zhe, Vice-Minister of the Department of State Affairs

Styled Ziyou. In the third year of the Yuanfeng era, Su Zhe was demoted to the position of 'Supervisor of Salt Administration' in Ruizhou due to his involvement in the Suyang affair. At that time, Chan Master Shun of Shanglan Monastery in Hongzhou had a close relationship with his father, Su Wen'an. Therefore, Su Zhe visited him and they had a very pleasant conversation. Su Zhe consulted Chan Master Shun about the Dharma of Mind. Chan Master Shun instructed him with the 'twitching nose' (chuchibi) cause and condition. Consequently, Su Zhe had an awakening and presented a verse, saying: 'In middle age, I heard the Dao and realized my past mistakes; I encountered the old Master Shun by chance. Directly participating in the true face through twitching the nose, I refuse to accept other tongs and hammers. What is the master doing with withered vines and a tattered robe? Who am I with white wine and green salt? Ashamed, the waning moon rises over the eastern pavilion, a cup of nectar is as smooth as honey.'

Fourteenth Generation under Nanyue

Dharma Heir of Chan Master Huanglong Xin

Chan Master Huifang Chaozong of Heshan Mountain in Jizhou

Entering the hall, he raised his whisk and said: 'Look, just this. In the Linji school, it is the simultaneous practice of illumination and function; in the Yunmen school, it is the complete preparation of principle and phenomena; in the Caodong school, it is the harmonious communication of relative and absolute; in the Weishan school, it is the perfect union of hidden mechanisms; in the Fayan school, it is more than just mind-only.' However, the five schools have their own establishments and methods. Even if you can debate with extraordinary clarity, it is still a matter of shadows and reflections. If you want to resist birth and death, then there is a vast difference. So, how do you speak the phrase that transcends birth and death?' After a long pause, he said: 'I almost made a wrong annotation.'

Chan Master Kong Chongjue of Lin'an Prefecture

A native of Gushu. Entering the hall, Chan Master Kong Chongjue said: 'The ten directions have no walls, and the four sides have no gates. Purely naked, utterly bare, nothing to grasp.' Then he raised his whisk and said: 'Old Man Guanxi (Guanxi Laohan) is showing off his charm and selling it at the crossroads, cleverly saying, 'I can thread pearls, unravel jade tablets, and untangle tangled silk scrolls.' Brothels and taverns, makeshift stages, tiger dens and demon palaces, Nata's fury, meeting King Wen promoting rites and music, encountering King Jie displaying weapons of war. Today, seen by Chongjue, it is a scene of embarrassment.' The master composed a verse criticizing the fox spirit Chan: 'Spitting blood on others, first defiles one's own mouth. Baizhang's wild fox (Baizhang Yegu), loses its head and runs wildly. Suddenly awakened, it does a somersault.'

潭州上封祖秀禪師

常德府何氏子。上堂。枯木巖前夜放華。鐵牛依舊臥煙沙。儂家鞭影重拈出。擊拂子曰。一念迴心便到家。遂喝一喝。下座。

嘉定府九頂寂惺惠泉禪師

僧問。心迷法華轉。心悟轉法華。未審意旨如何。師曰。風暖鳥聲碎。日高華影重。上堂。昔日雲門有三句。謂涵蓋乾坤句。截斷眾流句。隨波逐浪句。九頂今日亦有三句。所謂。饑來吃飯句。寒即向火句。困來打睡句。若以佛法而論。則九頂望雲門直立下風。若以世諦而論。則雲門望九頂直立下風。二語相違。且如何是九頂為人處。

嘉興府華亭性空妙普庵主

漢州人。久依死心獲證。乃抵秀水追船子遺風。結茅青龍之野。吹鐵笛以自娛。多賦詠得之者必珍藏。其山居曰。心法雙忘猶隔妄。色塵不二尚餘塵。百鳥不來春又過。不知誰是住庵人。又警眾曰。學道猶如守禁城。晝防六賊夜惺惺。中軍主將能行令。不動干戈治太平。又曰。不耕而食不蠶衣。物外清閒適聖時。未透祖師關棙子。也須存意著便宜。又曰。十二時中莫住工。窮來窮去到無窮。直須洞徹無窮底。踏倒須彌第一峰。建炎初。徐明叛。道經烏鎮。肆殺戮。民多逃亡。師獨荷策而往。賊見其偉異。疑必詭伏者。問其來。師曰。吾禪者。欲抵密印寺。

【現代漢語翻譯】現代漢語譯本潭州上封祖秀禪師

常德府何氏之子。上堂說法：『枯木巖前夜晚開放花朵，鐵牛依舊靜臥在煙霧籠罩的沙灘上。我重新拿起鞭影（指禪杖），擊打拂塵說：一念回心轉意，便可到達家鄉。』於是大喝一聲，走下座位。

嘉定府九頂寂惺惠泉禪師

有僧人問道：『心迷時說法華經轉動我，心悟時我轉動法華經。不知禪師您的意旨如何？』禪師回答說：『春風溫暖，鳥鳴聲聲清脆；陽光高照，花影重重疊疊。』上堂說法：『昔日雲門禪師有三句話，分別是涵蓋乾坤句（比喻總括一切），截斷眾流句（比喻不受任何事物束縛），隨波逐浪句（比喻順應世俗）。九頂山今天也有三句話，分別是：肚子餓了就吃飯，寒冷了就烤火，睏倦了就睡覺。如果從佛法的角度來論，那麼九頂山望雲門山，只能甘拜下風。如果從世俗的角度來論，那麼雲門山望九頂山，也只能甘拜下風。』這兩句話相互矛盾，那麼什麼是九頂山為人處世的宗旨呢？

嘉興府華亭性空妙普庵主

漢州人。長久依止死心禪師獲得證悟。於是來到秀水，追隨船子德誠禪師的遺風，在青龍山野結茅居住，吹奏鐵笛來消遣自娛。他寫的詩歌很多，得到的人一定珍藏。他的山居詩說：『心與法都忘卻了，還隔著虛妄。色與塵不分彼此，還殘留塵埃。百鳥不來，春天又過去了，不知道誰是住在這庵里的人。』又告誡眾人說：『學道就像守衛禁城，白天防備六賊（指色、聲、香、味、觸、法六種慾望），夜晚也要保持清醒。中軍主將如果能夠正確指揮，不用動用干戈也能治理太平。』又說：『不耕種而有食物吃，不養蠶而有衣服穿，這種超脫世俗的清閑生活正適合聖人的時代。』又說：『沒有透徹祖師的關卡，也必須存心留意，抓住方便的機會。』又說：『十二時辰中不要停止用功，窮究到底，窮到無窮之處。必須徹底洞察無窮的底部，一腳踏倒須彌山（Sumeru）第一峰。』建炎初年，徐明叛亂，經過烏鎮，大肆殺戮。百姓大多逃亡。庵主獨自拿著枴杖前往。賊兵見他身材高大奇異，懷疑他一定是偽裝潛伏的人，問他來幹什麼。庵主說：『我是禪者，想要去密印寺（Miyin Temple）。』

【English Translation】 English version Chan Master Zuxiu of Shangfeng Temple in Tanzhou

He was a native of the He family in Changde Prefecture. He ascended the Dharma hall and said: 'Before the withered tree rock, flowers bloom at night; the iron ox still lies in the misty sands. I pick up the shadow of the whip again,' striking the whisk, he said, 'A single thought of repentance brings you home.' Then he gave a shout and descended from his seat.

Chan Master Huiquan Jixing of Jiuding Temple in Jiading Prefecture

A monk asked: 'When the mind is deluded, it is the Lotus Sutra that turns; when the mind is enlightened, one turns the Lotus Sutra. What is the meaning of this?' The Master said: 'The warm wind scatters the bird's song; the high sun casts heavy shadows of flowers.' Ascending the Dharma hall, he said: 'In the past, Chan Master Yunmen had three phrases: the phrase that encompasses heaven and earth, the phrase that cuts off the flow of the multitude, and the phrase that follows the waves. Today, Jiuding also has three phrases: the phrase of eating when hungry, the phrase of warming oneself by the fire when cold, and the phrase of sleeping when tired. If we discuss this from the perspective of the Buddha-dharma, then Jiuding looks up to Yunmen and stands directly downwind. If we discuss this from the perspective of worldly truth, then Yunmen looks up to Jiuding and stands directly downwind. These two statements contradict each other. So, what is Jiuding's way of dealing with people?'

Hermit Miaopu Xingkong of Huating in Jiaxing Prefecture

He was a native of Hanzhou. He relied on Dead Heart (Sixin) for a long time and attained enlightenment. Then he arrived at Xiushui, following the legacy of Boatman (Chuanzi) De Cheng, building a hut in the wilderness of Qinglong, and entertaining himself by playing the iron flute. He composed many poems, which those who obtained them treasured. His mountain dwelling poem says: 'Forgetting both mind and dharma still leaves delusion; non-duality of form and dust still leaves dust. A hundred birds do not come, and spring passes again; I do not know who is the person living in this hermitage.' He also warned the assembly, saying: 'Studying the Way is like guarding a forbidden city; during the day, defend against the six thieves (the six sense objects: sight, sound, smell, taste, touch, and dharma); at night, be vigilant. If the general of the central army can issue commands effectively, peace can be achieved without moving a single weapon.' He also said: 'Not tilling and yet eating, not raising silkworms and yet wearing clothes; this pure and leisurely life beyond worldly affairs is suitable for the age of sages.' He also said: 'Without penetrating the barrier of the patriarchs, one must still be mindful and seize opportunities for convenience.' He also said: 'Do not cease your efforts throughout the twelve hours; exhaustively pursue until you reach the inexhaustible. You must thoroughly penetrate the bottom of the inexhaustible, and topple the first peak of Mount Sumeru (Sumeru).' At the beginning of the Jianyan era, Xu Ming rebelled and passed through Wuzhen, engaging in widespread slaughter. Most of the people fled. The Hermit alone went forth carrying his staff. The bandits, seeing his great and unusual appearance, suspected that he must be a disguised infiltrator and asked him why he had come. The Hermit said: 'I am a Chan practitioner, and I wish to go to Miyin Temple (Miyin Temple).'

賊怒欲斬之。師曰。大丈夫要頭便斫取。奚以怒為。吾死必矣。愿得一飯以為送終。賊奉肉食。師如常齋。出生畢。乃曰。孰當爲我文之以祭。賊笑而不答。師索筆大書曰。嗚呼。惟靈勞我以生。則大塊之過。役我以壽。則陰陽之失。乏我以貧。則五行不正。困我以命。則時日不吉。吁哉。至哉。賴有出塵之道。悟我之性與其妙心。則其妙心孰與為鄰。上同諸佛之真化。下合凡夫之無明。纖塵不動。本自圓成。妙矣哉。妙矣哉。日月未足以為明。乾坤未足以為大。磊磊落落。無掛無礙。六十餘年和光混俗。四十二臘逍遙自在。逢人則喜。見佛不拜。笑矣乎。笑矣乎。可惜少年郎。風流太光彩。坦然歸去付春風。體似虛空終不壞。尚饗。遂舉箸飫餐。賊徒大笑。食罷復曰。劫數既遭離亂。我是快活烈漢。如今正好乘時。便請一刀兩段。乃大呼斬斬。賊方駭異。稽首謝過。令衛而出。烏鎮之廬舍免焚。實師之惠也。道俗聞之愈敬。有僧。睹師見佛不拜歌。逆問曰。既見佛為甚麼不拜。師掌之曰。會么。云不會。師又掌曰。家無二主。紹興庚申冬。造大盆穴而塞之。修書寄雪竇持禪師曰。吾將水葬矣。壬戌歲持至。見其尚存。作偈嘲之曰。咄哉老性空。剛要餵魚鱉去。不索性去。祇管向人說。師閱偈笑曰。待兄來證明年。令

【現代漢語翻譯】強盜憤怒地想要砍殺他。法師說：『大丈夫想要人頭，就砍去吧，發怒做什麼呢？我必死無疑了，希望能夠得到一頓飯作為臨終的供養。』強盜奉上肉食，法師像往常一樣吃齋。吃完后，便說：『誰能為我寫一篇祭文呢？』強盜笑著不回答。法師拿起筆，大書道：『唉！我的靈魂因為我的出生而勞累，這是大自然的過錯。用壽命來役使我，這是陰陽的失誤。用貧困來睏乏我，這是五行不正。用命運來困擾我，這是時日不吉。唉呀！太好了！幸虧有脫離塵世的道理，領悟了我的本性和那微妙的心。那麼這微妙的心與什麼為鄰呢？向上與諸佛的真化相同，向下與凡夫的無明相合。纖塵不動，本來就是圓滿成就的。妙啊！妙啊！日月的光明不足以形容它，乾坤的廣大不足以比擬它。光明磊落，沒有牽掛沒有阻礙。六十多年來和光同塵，四十二個僧臘逍遙自在。遇到人就歡喜，見到佛也不拜。可笑啊！可笑啊！可惜了少年郎，風流倜儻太光彩。坦然歸去，將一切交付給春風，身體如同虛空，終究不會壞滅。請享用吧！』於是拿起筷子飽餐一頓，強盜們大笑。吃完后又說：『劫數既然遭遇離亂，我是個快活的烈士。如今正好趁這個時候，請你一刀兩斷。』於是大喊『斬！斬！』強盜們才感到驚駭詫異，叩頭謝罪，命令手下護送法師離開。烏鎮的房屋免於焚燒，實在是法師的恩惠啊。道士和百姓聽說了這件事，更加敬佩他。有僧人看到法師見佛不拜的歌，反問道：『既然見到佛，為什麼不拜呢？』法師打了他一巴掌，說：『明白了嗎？』僧人說不明白。法師又打了一巴掌，說：『一家不能有兩個主人。』紹興庚申年冬天，挖了一個大坑，然後堵上。修書寄給雪竇持禪師（Xuedouchi Chanshi），說：『我將要水葬了。』壬戌年，雪竇持禪師（Xuedouchi Chanshi）來到，見他還在世，作偈嘲笑他說：『咄！你這老傢伙，剛想要餵魚鱉去，不乾脆去死，只管向人說。』法師看了偈語笑著說：『等兄長來證明年。』下令...

【English Translation】 The robbers angrily wanted to kill him. The master said, 'A great man who wants a head, then chop it off, what's the point of being angry? I am bound to die, I wish to have a meal as a final offering.' The robbers offered meat, and the master ate vegetarian food as usual. After finishing eating, he said, 'Who will write a eulogy for me?' The robbers laughed and did not answer. The master picked up a pen and wrote: 'Alas! My spirit is tired because of my birth, which is the fault of nature. Using longevity to employ me is the mistake of Yin and Yang. Using poverty to exhaust me is the imbalance of the five elements. Using fate to trouble me is the inauspiciousness of time and date. Alas! Great! Fortunately, there is a way to escape the world, realizing my nature and its subtle mind. Then what is this subtle mind adjacent to? Upwardly, it is the same as the true transformation of all Buddhas, and downwardly, it is in harmony with the ignorance of ordinary people. Not moving a speck of dust, it is originally perfectly accomplished. Wonderful! Wonderful! The brightness of the sun and moon is not enough to describe it, and the vastness of the universe is not enough to compare it. Bright and open, without any attachments or obstacles. For more than sixty years, I have been living in harmony with the world, and for forty-two years of monastic life, I have been carefree and at ease. I am happy when I meet people, and I do not bow to the Buddha. Laughable! Laughable! It's a pity for the young man, his romantic and elegant demeanor is too brilliant. Calmly return, entrusting everything to the spring breeze, the body is like emptiness, and will never be destroyed. Please enjoy!' Then he picked up his chopsticks and ate heartily, and the robbers laughed. After eating, he said again, 'Since the calamity has encountered turmoil, I am a happy martyr. Now is the right time, please cut me in two with one knife.' Then he shouted 'Chop! Chop!' The robbers were shocked and surprised, kowtowed and apologized, and ordered their subordinates to escort the master away. The houses in Wuzhen (town name) were spared from being burned, which was really the master's kindness. Taoists and people became more respectful after hearing about this. A monk saw the master's song of not bowing to the Buddha and asked, 'Since you see the Buddha, why don't you bow?' The master slapped him and said, 'Do you understand?' The monk said he didn't understand. The master slapped him again and said, 'A family cannot have two masters.' In the winter of the Gengshen year of Shaoxing (era name), he dug a big pit and then blocked it. He wrote a letter to Zen Master Xuedouchi (Xuedouchi Chanshi), saying, 'I am going to be water buried.' In the Renxu year, Zen Master Xuedouchi (Xuedouchi Chanshi) came and saw that he was still alive, and wrote a verse mocking him, saying, 'Tsk! You old fellow, just wanted to feed the fish and turtles, why don't you just die, just keep talking to people.' The master read the verse and smiled, saying, 'Wait for my brother to prove next year.' Ordered...

遍告四眾。眾集。師為說法要。仍說偈曰。坐脫立亡。不若水葬。一省柴燒。二省開壙。撒手便行。不妨快暢。誰是知音。船子和尚。高風難繼百千年。一曲漁歌少人唱。遂盤坐盆中。順潮而下。眾皆隨至海濵。望欲斷目。師取塞犀水而回。眾擁觀。水無所入。復乘流而往。唱曰。船子當年返故鄉。沒軌跡處妙難量。真風遍寄知音者。鐵笛橫吹作散場。其笛聲嗚咽。頃于蒼茫間。見以笛擲空而沒。眾號慕影象事之。后三日于沙上趺坐如生。道俗爭往迎歸。留五日。阇維。設利大如菽者莫計。二鶴徘徊空中。火盡始去。眾奉設利靈骨。建塔于青龍。

嚴州鐘山道隆首座

桐廬董氏子。于鐘山寺得度。自遊方。所至耆衲皆推重。晚抵黃龍。死心延為座元。心順世。遂歸隱鐘山。慕陳尊宿高世之風。掩關不事事。日鬻數籰自適。人無識者。手常穿一襪。凡有禪者至。提以示之曰。老僧這襪。著三十年了也。有寺僧戲問。如何是無諍三昧。師便掌。

楊州齊謐首座

本郡人也。死心稱為飽參。諸儒屢以名山致之。不可。后示化于潭之谷山。異跡頗眾。門人嘗繪其像請贊。為書曰。個漢灰頭土面。尋常不欲露現。而今寫出人前。大似虛空著箭。怨怨。可惜人間三尺絹。

空室道人智通者

【現代漢語翻譯】現代漢語譯本遍告四眾（比丘、比丘尼、沙彌、沙彌尼）。大眾聚集。道琳禪師為他們宣講佛法要義，並說偈語：『坐著死去，站著圓寂，不如水葬。一是節省柴火，二是節省挖墓。撒手而去，何等灑脫。誰是我的知音？唯有船子和尚。高尚的風範難以在百千年後繼承，一曲漁歌很少有人傳唱。』於是盤腿坐在盆中，順著潮水漂流而下。眾人跟隨至海邊，望眼欲穿。道琳禪師取來堵住犀牛角的水又返回。眾人擁擠觀看，水卻無法進入。他又乘著水流而去，唱道：『船子當年返回故鄉，沒有軌跡之處，玄妙難量。真風遍寄知音者，鐵笛橫吹作為散場。』那笛聲嗚咽悲涼。不久在蒼茫大海中，看見他將笛子拋向空中而消失。眾人哀號思慕，為他畫像紀念。三天後，發現他在沙灘上跏趺而坐，栩栩如生。信徒爭相前往迎接他回來，停留五天後，進行火化（阇維）。火化后得到的舍利子，大如豆粒的數不勝數。有兩隻鶴在空中盤旋，直到火化完畢才離去。眾人供奉舍利靈骨，在青龍山建造佛塔。

嚴州鐘山道隆首座（禪師名號）是桐廬董氏之子。在鐘山寺出家得度。之後四處遊歷參學，所到之處，年長的僧人都很推崇他。晚年到達黃龍寺，被死心禪師延請為首座。死心禪師圓寂后，於是歸隱鐘山。仰慕陳尊宿（禪師名號）高尚隱逸的風範，閉門謝客，不事俗務，每天靠賣幾根紡紗用的籰（yuè）來維持生活。沒有人認識他。他經常穿著一隻襪子，凡是有禪者來訪，就提起襪子給他們看，說：『老僧這隻襪子，穿了三十年了。』有寺僧戲謔地問：『如何是無諍三昧（不與人爭論的禪定）？』道隆禪師便打了他一掌。

楊州齊謐首座（禪師名號）是本郡人。死心禪師稱他為飽參（指參禪已達到很高境界）。許多儒士多次想用名山勝地來邀請他，他都不答應。後來在潭州的谷山示寂（圓寂），顯現出許多奇異的跡象。他的門人曾經畫了他的畫像，請他題贊，他寫道：『這個老漢灰頭土臉，平時不願顯露。如今卻被人畫出來示於人前，就像在虛空中射箭一樣。唉，唉，可惜了人間這三尺絹。』

空室道人智通（禪師名號）

【English Translation】 English version He widely announced to the four assemblies (bhikshus, bhikshunis, shramaneras, and shramanerikas). The assembly gathered. Master Daolin expounded the essentials of the Dharma for them and recited a verse: 'Sitting and dying, standing and passing away, are not as good as water burial. One saves firewood, two saves digging a grave. Letting go and departing, how carefree. Who is my kindred spirit? Only Boatman Monk. His noble demeanor is difficult to inherit after hundreds and thousands of years, a fisherman's song is rarely sung.' Thereupon, he sat cross-legged in a basin and drifted down with the tide. The crowd followed to the seashore, their eyes straining to see. Master Daolin took the water that had been blocked by the rhinoceros horn and returned. The crowd gathered to watch, but the water could not enter. He then rode the current again and sang: 'Boatman returned to his hometown in those years, the mystery of where he disappeared is immeasurable. The true spirit is widely entrusted to kindred spirits, the iron flute is played horizontally as the closing scene.' The sound of the flute was mournful and desolate. Soon, in the vast sea, he was seen throwing the flute into the air and disappearing. The crowd mourned and missed him, commissioning a portrait to commemorate him. Three days later, he was found sitting in meditation on the beach, lifelike. Believers rushed to welcome him back, and he stayed for five days before being cremated (Jatarupa). The relics obtained from the cremation, as large as soybeans, were countless. Two cranes hovered in the sky, and only left after the cremation was complete. The crowd enshrined the relics and spiritual bones, and built a pagoda on Qinglong Mountain.

Chief Seat Daolong of Zhongshan Mountain in Yanzhou (Zen Master's title) He was the son of the Dong family of Tonglu. He was ordained at Zhongshan Temple. Afterwards, he traveled and studied everywhere, and was highly respected by senior monks wherever he went. In his later years, he arrived at Huanglong Temple and was invited by Zen Master Sixin to be the chief seat. After Zen Master Sixin passed away, he retired to Zhongshan Mountain. Admiring the noble and reclusive demeanor of Venerable Chen (Zen Master's title), he closed his door to guests and did not engage in worldly affairs, supporting himself by selling a few spindles (yuè) for spinning yarn each day. No one recognized him. He often wore one sock, and whenever a Zen practitioner visited, he would hold up the sock for them to see, saying: 'This old monk has worn this sock for thirty years.' A temple monk jokingly asked: 'What is the Samadhi of Non-Contention (a state of meditation without arguing with others)?' Zen Master Daolong slapped him.

Chief Seat Qimi of Yangzhou (Zen Master's title) He was a native of this prefecture. Zen Master Sixin called him 'fully participating' (referring to having reached a high level in Zen practice). Many Confucian scholars repeatedly tried to invite him with famous mountains and scenic spots, but he refused. Later, he passed away (entered Nirvana) at Gushan Mountain in Tanzhou, displaying many extraordinary signs. His disciples once painted his portrait and asked him to write a eulogy, he wrote: 'This old man is gray-haired and dusty-faced, and usually does not want to show himself. But now he is painted and shown to people, like shooting an arrow into the void. Alas, alas, what a pity for this three feet of silk in the world.'

The Empty Room Taoist Zhitong (Zen Master's title)

龍圖范珣女也。幼聰慧。長歸丞相蘇頌之孫悌。未幾厭世相。還家求祝髮。父難之。遂清修。因看法界觀頓有省。連作二偈見意。一曰。浩浩塵中體一如。縱橫互動印毗盧。全波是水波非水。全水成波水自殊。次曰。物我元無異。森羅映象同。明明超主伴。了了徹真空。一體含多法。交參帝網中。重重無盡處。動靜悉圓通。後父母俱亡。兄涓領分寧尉。通偕行。聞死心名。重往謁之。心見知其所得。便問。常啼菩薩賣卻心肝。教誰學般若。通曰。你若無心我也休。又問。一雨所滋。根苗有異。無陰陽地上。生個甚麼。通曰。一華五葉。復問。十二時中。向甚麼處安身立命。通曰。和尚惜取眉毛好。心打曰。這婦女亂作次第。通禮拜。心然之。於是道聲籍甚。政和間。居金陵。嘗設浴于保寧。揭榜于門曰。一物也無。洗個甚麼。纖塵若有。起自何來。道取一句子玄。乃可大家入浴。古靈祇解揩背。開士何曾明心。欲證離垢地時。須是通身汗出。盡道。水能洗垢。焉知。水亦是塵。直饒水垢頓除。到此亦須洗卻。后為尼。名惟久。掛錫姑蘇之西竺。緇白日夕師問。得其道者頗眾。俄示疾書偈。趺坐而終。有明心錄。行於世。

黃龍清禪師法嗣

潭州上封佛心才禪師

福州姚氏子。幼得度。受具遊方。至

【現代漢語翻譯】現代漢語譯本：龍圖范珣的女兒。年幼時就聰明伶俐。長大後嫁給丞相蘇頌的孫子蘇悌。沒過多久就厭倦了世俗生活，回到家中請求出家。父親為難她，於是她就在家清修。因為研習《法界觀》而忽然有所領悟，連續寫了兩首偈來表達心意。一首說：『浩瀚的塵世中，萬物的本體都是一樣的，縱橫交錯地輝映著毗盧遮那佛（Vairocana，意為光明遍照）。整個波浪都是水，但波浪又不是水，整個水變成了波浪，水自身又與波浪不同。』另一首說：『物與我原本就沒有差異，森羅萬象如同鏡中的影像一樣。明明瞭了地超越了主與伴的分別，徹徹底底地證悟了真空的境界。一個本體包含了多種法則，交錯輝映在帝釋天網（Indra's net，佛教中用來比喻世界相互聯繫的概念）之中。重重疊疊沒有窮盡之處，一動一靜都圓融通達。』後來父母都去世了，哥哥范涓擔任分寧縣尉，范通一同前往。聽聞死心禪師（Daisin，禪師名號）的名聲，再次前去拜見他。死心禪師見到她，知道她已經有所領悟，便問：『常啼菩薩（Sadāprarudita，為求法而賣卻心肝的菩薩）賣掉心肝，教誰去學習般若（Prajna，意為智慧）？』范通回答說：『你如果沒有心，我也就作罷了。』又問：『同一場雨水滋潤，根苗卻各有不同，在沒有陰陽對立的地上，會生長出什麼？』范通回答說：『一花開五葉。』又問：『十二時辰之中，在什麼地方安身立命？』范通回答說：『和尚珍惜你的眉毛吧。』死心禪師呵斥道：『這婦女胡亂回答。』范通行禮拜謝，死心禪師認可了她。於是她的道行聲名遠播。政和年間，居住在金陵。曾經在保寧寺設定浴池，在門上張貼告示說：『本來就什麼都沒有，洗的是什麼？如果有一點點塵埃，又是從哪裡產生的？說出一句玄妙的話，大家才可以一起入浴。古靈禪師（Korei，禪師名號）只懂得擦背，開士（Bodhisattva，菩薩的另一種稱謂）哪裡明白真心？想要證得離垢地（Vimalābhūmi，菩薩十地之一）的時候，必須全身汗出。』大家都說，水能夠洗去污垢，哪裡知道，水也是塵埃。即使水垢立刻去除，到了這裡也必須洗掉。』後來她做了尼姑，法名惟久，在姑蘇的西竺寺修行。僧人和俗人日夜向她請教，得到她教誨的人很多。不久后她生病，寫下偈語，然後跏趺坐而圓寂。著有《明心錄》流傳於世。

黃龍清禪師（Oryo Seigen，禪師名號）的法嗣

潭州上封佛心才禪師（Fushin Zaisan，禪師名號）

福州姚氏之子。年幼時出家，受具足戒后四處遊歷。

【English Translation】 English version: She was the daughter of Fan Xun of Longtu. She was intelligent since childhood. When she grew up, she married Su Ti, the grandson of Chancellor Su Song. Before long, she grew weary of worldly affairs and returned home to request tonsure. Her father made it difficult for her, so she practiced spiritual cultivation at home. Because of studying the 'Contemplation on the Realm of Dharma', she suddenly had an awakening, and wrote two verses in succession to express her intention. One said: 'In the vast dust, the essence of all things is the same, Intersecting and reflecting Vairocana (Vairocana, meaning 'light shining everywhere'). The whole wave is water, but the wave is not water, The whole water becomes a wave, but the water itself is different from the wave.' The other said: 'Things and I are originally not different, The myriad phenomena are like images in a mirror. Clearly transcending the distinction between host and guest, Thoroughly realizing the realm of empty space. One essence contains many laws, Intertwining in Indra's net (Indra's net, a concept in Buddhism used to describe the interconnectedness of the world). Layer upon layer without end, Movement and stillness are all perfectly interconnected.' Later, both her parents passed away, and her brother Fan Juan served as the magistrate of Fenning County. Fan Tong went with him. Hearing the name of Zen Master Daisin (Daisin, Zen master's name), she went to visit him again. Zen Master Daisin saw her and knew that she had already had some understanding, so he asked: 'Bodhisattva Sadāprarudita (Sadāprarudita, a Bodhisattva who sold his heart and liver to seek the Dharma) sold his heart and liver, who did he teach to learn Prajna (Prajna, meaning wisdom)?' Fan Tong replied: 'If you have no mind, then I will give up.' He asked again: 'The same rain nourishes, but the roots and seedlings are different. On the ground without yin and yang, what will grow?' Fan Tong replied: 'One flower opens five petals.' He asked again: 'In the twelve hours, where do you settle your body and establish your life?' Fan Tong replied: 'Monk, cherish your eyebrows.' Zen Master Daisin scolded: 'This woman is answering randomly.' Fan Tong bowed in gratitude, and Zen Master Daisin acknowledged her. Thus, her reputation for spiritual attainment spread far and wide. During the Zhenghe period, she lived in Jinling. She once set up a bathhouse in Baoning Temple and posted a notice on the door saying: 'Originally there is nothing, what are you washing? If there is a bit of dust, where does it come from? Speak a profound word, and everyone can bathe together. Zen Master Korei (Korei, Zen master's name) only knows how to scrub backs, how can a Bodhisattva (Bodhisattva, another name for Bodhisattva) understand the true mind? When you want to attain the Vimalābhūmi (Vimalābhūmi, one of the ten stages of Bodhisattva), you must sweat all over.' Everyone says that water can wash away dirt, but how do they know that water is also dust. Even if the water stains are immediately removed, you must wash it away here.' Later, she became a nun, with the Dharma name Weijiu, and practiced at Xizhu Temple in Gusu. Monks and laypeople asked her for guidance day and night, and many people received her teachings. Soon after, she fell ill, wrote a verse, and then sat in the lotus position and passed away. She wrote the 'Record of Clarifying the Mind', which is circulated in the world.

Dharma heir of Zen Master Oryo Seigen (Oryo Seigen, Zen master's name) of Huanglong

Zen Master Fushin Zaisan (Fushin Zaisan, Zen master's name) of Shangfeng, Tanzhou

The son of the Yao family of Fuzhou. He became a monk at a young age and traveled around after receiving full ordination.

大中依海印隆禪師。見老宿遠道者。看經至一毛頭師子。百億毛頭一時現。師指問曰。一毛頭師子。作么生得百億毛頭一時現。達曰。汝乍入叢林。豈可便理會許事。師因疑之。遂發心領凈頭職。一夕汛掃次。印適夜參。至則遇結座。擲拄杖曰。了即毛端吞巨海。始知大地一微塵。師豁然有省。及出閩造豫章黃龍山。與死心機不契。乃參靈源。凡入室。出必揮淚自訟曰。此事我見得甚分明。祇是臨機吐不出。若為柰何。靈源知師勤。篤告以須是大徹方得自在也。未幾竊觀鄰案僧。讀曹洞廣錄。至藥山採薪歸。有僧問。甚麼處來。山曰。討柴來僧。指腰下刀曰。鳴剝剝。是個甚麼。山㧞刀作斫勢。師忽欣然摑鄰案僧一掌。揭簾趨出。衝口說偈曰。徹。徹。大海乾枯。虛空迸裂。四方八面絕遮攔。萬象森羅齊漏泄。後分座于真乘。應上封之命。屢遷名剎。住乾元日。開堂。示眾曰。百千三昧門。無量福德藏。放行也。如開武庫錯落交輝。把住也。似雪覆蘆華通身莫辨。使見之者撩起便行。聞之者單刀直入。個個具頂門正眼。人人懸肘后靈符。掃佛祖見知。作叢林殃害。憶得寶壽開堂日。三聖推出一僧。寶壽便打。三聖云。與么為人。瞎卻鎮州一城人眼去在。且如乾元。今日開堂。或有僧出來。山僧亦打。不唯此話大行。且

【現代漢語翻譯】現代漢語譯本大中依海印隆禪師見到一位遠道而來的老修行者，他正在讀經，讀到『一毛頭師子（一根毛髮上的獅子），百億毛頭一時現（無數毛髮上的獅子同時顯現）』。禪師指著經文問道：『一毛頭師子，怎麼能百億毛頭一時現？』老修行者回答說：『你剛入叢林，哪裡能理解這種事情？』禪師因此心生疑惑，於是發心擔任凈頭（負責清潔）的職務。一天晚上，他正在打掃，適逢印禪師夜間參禪，禪師走到結座處，擲下拄杖說：『了即毛端吞巨海（一旦領悟，就能在毛髮尖端吞下巨大的海洋），始知大地一微塵（才明白整個大地不過是一粒微塵）。』禪師豁然開悟。後來他離開福建，前往豫章黃龍山，與死心機緣不合，於是參訪靈源禪師。每次入室請教，出來后必定揮淚自責說：『這件事我看得十分明白，只是臨機應變時說不出來，該怎麼辦呢？』靈源禪師知道他勤奮，就告訴他必須大徹大悟才能自在。不久，他偷偷觀看鄰座僧人讀《曹洞廣錄》，讀到藥山採柴回來，有僧人問：『從哪裡來？』藥山說：『討柴來。』僧人指著腰下的刀說：『鳴剝剝，這是什麼？』藥山拔刀作砍的姿勢。禪師忽然欣喜，打了鄰座僧人一掌，掀開簾子跑出去，脫口說偈語：『徹！徹！大海乾枯，虛空迸裂。四方八面絕遮攔，萬象森羅齊漏泄。』後來他在真乘寺開堂說法，應上封寺的邀請，多次遷往名剎。住在乾元寺時，開堂說法，對大眾說：『百千三昧門（無數種禪定之門），無量福德藏（無量的福德寶藏）。放開時，如同打開武庫，各種兵器錯落交輝；收攏時，又像雪覆蓋蘆葦花，通身一片潔白，難以辨認。使見到的人提起就能行動，聽到的人單刀直入。每個人都具備頂門正眼（智慧），人人都有肘后靈符（應變能力）。掃除佛祖的見解，作為叢林的禍害。』我記得寶壽禪師開堂那天，三聖禪師推出一個僧人，寶壽禪師就打了他。三聖禪師說：『這樣為人，瞎了鎮州一城人的眼睛啊！』那麼乾元寺今天開堂，如果有僧人出來，山僧我也要打。不僅如此，這番話大行其道，而且

【English Translation】 English version Zen Master Haiyin Long of Dazhong Monastery saw an old practitioner, Yuan Dao, reading a sutra. He was reading the part about 『a lion on a single hair (a lion on one strand of hair), a hundred billion lions appearing at once (countless lions appearing simultaneously on countless strands of hair).』 The Zen Master pointed to the sutra and asked: 『How can a lion on a single hair manifest a hundred billion lions at once?』 Yuan Dao replied: 『You have just entered the monastery; how can you understand such things?』 The Zen Master, feeling doubtful, resolved to take on the duty of Jing Tou (responsible for cleaning). One night, while he was sweeping, it happened that Zen Master Yin was in night meditation. When he arrived at the meditation seat, he threw down his staff and said: 『Once understood, the tip of a hair swallows the vast ocean (once enlightened, one can swallow the vast ocean at the tip of a hair), only then does one realize that the entire earth is but a speck of dust (only then does one realize that the entire earth is but a single grain of dust).』 The Zen Master suddenly had an awakening. Later, he left Fujian and went to Huanglong Mountain in Yuzhang, but his affinity with Sixin was not compatible, so he visited Zen Master Lingyuan. Every time he entered the room for instruction, he would come out weeping and blaming himself, saying: 『I see this matter very clearly, but I cannot express it when the opportunity arises. What should I do?』 Zen Master Lingyuan, knowing his diligence, told him that he must have a great enlightenment to be free. Not long after, he secretly watched a monk in the neighboring seat reading the 『Caodong Guanglu』. He read about Yaoshan returning from gathering firewood, and a monk asked: 『Where did you come from?』 Yaoshan said: 『Gathering firewood.』 The monk pointed to the knife at his waist and said: 『Clang, clang, what is this?』 Yaoshan drew his knife and made a chopping gesture. The Zen Master suddenly rejoiced, slapped the monk in the neighboring seat, lifted the curtain, and ran out, blurting out a verse: 『Thorough! Thorough! The great sea dries up, the void bursts apart. In all directions, there is no obstruction, all phenomena are completely revealed.』 Later, he opened a Dharma seat at Zhencheng Temple and, in response to the invitation of Shangfeng Temple, moved to many famous temples. While residing at Qianyuan Temple, he gave a Dharma talk, saying to the assembly: 『Hundreds of thousands of Samadhi gates (countless doors of meditation), immeasurable storehouses of blessings (immeasurable treasures of merit). When released, it is like opening an armory, with various weapons shining in disarray; when held, it is like snow covering reed flowers, the whole body is pure white and difficult to distinguish. It enables those who see it to act immediately, and those who hear it to go straight to the point. Everyone possesses the true eye on the crown of their head (wisdom), and everyone has a miraculous talisman behind their elbow (ability to adapt). Sweep away the views of Buddhas and Patriarchs, and act as a scourge to the monastic community.』 I remember that on the day Zen Master Baoshou opened his Dharma seat, Zen Master Sansheng pushed out a monk, and Zen Master Baoshou immediately hit him. Zen Master Sansheng said: 『Acting in this way, you have blinded the eyes of the entire city of Zhenzhou!』 So, today, when Qianyuan Temple opens its Dharma seat, if a monk comes out, this mountain monk will also hit him. Not only that, but these words are widely circulated, and moreover

要開卻福州一城人眼去。何也。劍為不平離寶匣。藥因救病出金瓶。上堂。達磨未來東土已前。人人懷媚水之珠。個個抱荊山之璞。可謂。壁立千仞。及乎二祖禮卻三拜之後。一一南詢諸友。北禮文殊。好不丈夫。或有一個半個。不求諸聖。不重己靈。匹馬單槍投虛置刃。不妨慶快平生。如今有么。自是不歸歸便得。五湖煙景有誰爭。上堂。宗乘提唱。妙絕名言一句該通。乾坤涵蓋。直似首羅正眼豎亞面門。又如圓∴三點。橫該法界。乃卓拄杖曰。向這一點下明得。出身猶可易。脫體道應難。又卓拄杖曰。向第二點下明得。縱橫三界外。隱顯十方身。又卓拄杖曰。向第三點下明得。魚龍鎖戶。佛祖潛蹤。不然。放過一著隨分有。春色一枝三四華。上堂。一法有形該動植。百川湍激競朝宗。昭琴不鼓雲天淡。想像毗耶老病翁。維摩病則上封病。上封病則拄杖子病。拄杖子病則森羅萬象病。森羅萬象病則凡之與聖病。諸人還覺病本起處么。若也覺去。情與無情同一體。處處皆同真法界。其或未然。甜瓜徹蒂甜。苦瓠連根苦。

隆興府黃龍德逢通照禪師

郡之靖安胡氏子。生有龐眉。年十七。從上藍晉禪師落髮。往依靈源。即明深旨。上堂。舉夾山境話。師曰。法眼徒有此語。殊不知。夾山老漢。被這僧輕輕拶

【現代漢語翻譯】現代漢語譯本：要開啟福州全城人的眼界啊！為什麼呢？（因為）寶劍爲了匡扶不平之事而離開寶匣，藥物爲了救治疾病而從金瓶中取出。上堂開示：在Bodhidharma（達摩，印度禪宗始祖）未來到中國之前，人人都懷抱著媚水之珠（比喻珍貴的寶物），個個都抱著荊山的璞玉（比喻未經雕琢的賢才）。真可謂壁立千仞（形容氣勢雄偉）。等到慧可（二祖）向達摩（初祖）恭敬地行了三次禮拜之後，（他）一一向南方各地的朋友請教，又向北方禮拜文殊菩薩。真是好大丈夫！或許有一個半個（人），不向諸聖求法，不重視自己的靈性，單人匹馬，拿著虛設的刀槍去戰鬥。不妨慶幸自己一生平安快樂。現在有這樣的人嗎？（要知道）本來不歸去，一旦想歸去也容易得很，五湖的煙波美景有誰能和你爭奪呢？上堂開示：宗門的提倡，精妙絕倫，超越言語，一句就能概括一切，包含整個宇宙。就像首羅正眼（比喻佛眼）豎立在面門之上，又像圓圈中的三點（∴），橫向涵蓋整個法界。於是舉起拄杖說：『向這第一點下明白，捨棄肉身還容易，要領悟脫離形體的真理就難了。』又舉起拄杖說：『向這第二點下明白，（就能）縱橫於三界之外，隱顯於十方世界。』又舉起拄杖說：『向這第三點下明白，魚和龍都鎖住了門戶，佛和祖師都隱藏了軌跡。』不然的話，放過一著（機會）就隨處都有了，（就像）春色一枝，開了三四朵花。上堂開示：一法有形，涵蓋了所有能動的和植物，百川奔騰，競相朝著大海流去。昭琴不彈奏，雲天也顯得清淡，（我）想像著Vimalakirti（維摩詰，佛教在家菩薩的代表）老病的樣子。Vimalakirti（維摩詰）生病，上封就生病，上封生病，拄杖子就生病，拄杖子生病，森羅萬象就生病，森羅萬象生病，凡人和聖人就都生病。各位還覺得病根是從哪裡開始的嗎？如果覺悟了，有情和無情都是一體的，處處都相同于真正的法界。如果還沒有覺悟，甜瓜從瓜蒂到瓜蔓都是甜的，苦瓠連著根都是苦的。

隆興府黃龍德逢通照禪師

是郡里靖安胡家的兒子。出生時就有突出的眉毛。十七歲時，跟隨上藍晉禪師出家。前往依止靈源禪師，立即明白了精深的旨意。上堂開示，舉了夾山（禪師）的境界的話。禪師說：『法眼宗（的僧人）徒有這些話語，卻不知道夾山老漢，被這個僧人輕輕地逼問。』

【English Translation】 English version: To open the eyes of all the people in Fuzhou! Why? (Because) the sword leaves its precious box to redress injustice, and medicine is taken from the golden bottle to cure illness. Ascending the hall (for teaching): Before Bodhidharma (達摩, the first patriarch of Zen Buddhism in India) came to China, everyone cherished the pearl of Mei River (a metaphor for precious treasures), and everyone held the jade of Jing Mountain (a metaphor for unpolished talents). It can be said to be a 'wall standing thousands of feet high' (describing a magnificent momentum). After Huike (慧可, the second patriarch) respectfully bowed three times to Bodhidharma (初祖, the first patriarch), (he) consulted friends in the south one by one and paid homage to Manjusri Bodhisattva in the north. What a great man! Perhaps there is one or two (people) who do not seek the Dharma from the saints and do not value their own spirituality, fighting alone with imaginary weapons. It is fine to rejoice in a peaceful and happy life. Are there such people now? (You should know that) originally not returning, it is easy to return once you want to. Who can compete with you for the smoky scenery of the Five Lakes? Ascending the hall (for teaching): The advocacy of the Zen school is exquisitely wonderful, surpassing words, and one sentence can encompass everything, including the entire universe. It is like the 'Shura's Right Eye' (首羅正眼, a metaphor for the Buddha's eye) standing upright on the face, and like the three dots in a circle (∴), horizontally covering the entire Dharma realm. Then, raising his staff, he said: 'If you understand under this first dot, it is easy to give up the physical body, but it is difficult to comprehend the truth of detachment from the body.' Then, raising his staff again, he said: 'If you understand under this second dot, (you can) traverse beyond the three realms and manifest and hide in the ten directions.' Then, raising his staff again, he said: 'If you understand under this third dot, the fish and dragons will lock the doors, and the Buddhas and patriarchs will hide their traces.' Otherwise, missing one move (opportunity) will be everywhere, (just like) a branch of spring blossoms with three or four flowers. Ascending the hall (for teaching): One Dharma has form, encompassing all moving beings and plants, and hundreds of rivers rush to the sea. If the Zhaoqin (昭琴, a famous zither) is not played, the clouds and sky will appear light. (I) imagine the old and sick appearance of Vimalakirti (維摩詰, a representative of Buddhist lay bodhisattvas). If Vimalakirti (維摩詰) is sick, Shangfeng (上封, a place name) is sick. If Shangfeng is sick, the walking stick is sick. If the walking stick is sick, all phenomena are sick. If all phenomena are sick, ordinary people and saints are sick. Do you all feel where the root of the illness starts? If you are enlightened, sentient and non-sentient beings are one, and everywhere is the same as the true Dharma realm. If you are not yet enlightened, the sweet melon is sweet from the stem to the vine, and the bitter gourd is bitter from the root.

Zen Master Defeng Tongzhao of Huanglong in Longxing Prefecture

He was the son of the Hu family of Jing'an in the prefecture. He was born with prominent eyebrows. At the age of seventeen, he became a monk under Zen Master Jin of Shanglan. He went to rely on Zen Master Lingyuan and immediately understood the profound meaning. Ascending the hall (for teaching), he cited the words of (Zen Master) Jiashan's realm. The Zen master said: 'The (monks) of the Fayan school (法眼宗) have only these words, but they do not know that the old man Jiashan was gently pressed by this monk.'

著。直得腳前腳后。設使不作境話會。未免猶在半途。

潭州法輪應端禪師

南昌徐氏子。少依化度善月圓顱登具。謁真凈文禪師。機不諧。至云居會。靈源分座為眾激昂。師扣其旨。然以妙入諸經自負。源嘗痛劄之。師乃援馬祖百丈機語。及華嚴宗旨為表。源笑曰。馬祖百丈固錯矣。而華嚴宗旨與個事。喜沒交涉。師憤然欲他往。因請辭。及揭簾忽大悟。汗流浹背。源見乃曰。是子識好惡矣。馬祖百丈文殊普賢幾被汝帶累。由此譽望四馳名。士夫爭挽應世。皆不就。政和末。太師張公司成以百丈堅命開法。師不得已始從。上堂。舉大隋劫火洞然話。遂曰。六合傾翻劈面來。暫披麻縷混塵埃。因風吹火渾閒事。引得遊人不肯回。壞不壞。隨不隨。徒將聞見強針錐。太湖三萬六千頃。月在波心說向誰。僧問。如何是賓中賓。師曰。芒鞋竹杖走紅塵。曰如何是賓中主。師曰。十字街頭逢上祖。曰如何是主中賓。師曰。御馬金鞭混四民。曰如何是主中主。師曰。金門誰敢抬眸覷。曰賓主已蒙師指示。向上宗乘又若何。師曰。昨夜霜風颳地寒。老猿嶺上啼殘月。

東京天寧長靈守卓禪師

泉州莊氏子。上堂。曰三千劍客獨許莊周。為甚麼跳不出。良醫之門多病人。因甚麼不消一劄。已透關者更請辯看

。上堂。譬如眼根不自見眼性。自平等無平等者。便恁么去無孔鐵錘。聊且安置。直得。入林不動草。入水不動波。也是一期方便。若也籬內竹抽籬外筍。澗東華髮澗西紅。更待勘過。了打。僧問。丹霞燒木佛。院主為甚麼眉須墮落。師曰。貓兒會上樹。曰早知如是。終不如是。師曰。惜取眉毛。問如何是衲衣下事。師曰。天旱為民愁。問佛未出世時如何。師曰。絕毫絕𨤲。曰出世后如何。師曰。填溝塞壑。曰出與未出相去幾何。師曰。人平不語。水平不流。上堂。平高就下。勾賊破家。截鐵斬釘狐貍戀窟。總不恁么。合作么生。所以道。萬仞崖頭親撒手。須是其人。祇如香積國中持缽一句。作么生道。良久。曰切忌風吹別調中。上堂。釋迦掩室過犯彌天。毗耶杜詞自救不了。如何如何口門太小。宣和五年十二月二十七日。奄然示寂。阇維日。皇帝遣中使賜香。持金盤求設利。爇香罷。盤中鏗然。視之。五色者數顆大如豆。使者持還。上見大悅。

信州博山無隱子經禪師

歲旦上堂。和氣生枯蘗。寒雲散遠郊。木人占吉兆。夜半露龜爻。諸禪德。龜爻露處。文彩已彰。便見一年十二月。月月如然。一日十二時。時時相似。到這裡直似。黃金之黃。白玉之白。自從曠大劫來。未嘗異色。還見么。其或未然。

【現代漢語翻譯】現代漢語譯本：（上堂說法）譬如眼根不能自己看見眼性（眼睛的本性）。自平等而無平等者，就這樣過去，如同無孔的鐵錘，姑且安放著。直接達到入林不動草，入水不動波的境界，也只是一種方便。如果籬笆內的竹子長出籬笆外的筍，山澗東邊的花開得比山澗西邊的紅，更要仔細勘驗，徹底打掉（執著）。有僧人問：『丹霞燒木佛（丹霞禪師燒木佛取暖），院主為什麼眉毛鬍鬚都掉落了？』禪師說：『貓兒會上樹。』僧人說：『早知如此，終究不如不如此。』禪師說：『要愛惜眉毛啊。』問：『如何是衲衣（僧人的衣服）下的事？』禪師說：『天旱為百姓擔憂。』問：『佛未出世時如何？』禪師說：『絕毫絕𨤲（一點痕跡都沒有）。』問：『出世后如何？』禪師說：『填溝塞壑（到處補救）。』問：『出世與未出世相差多少？』禪師說：『人平靜不說話，水平靜不流動。』（上堂說法）抬高就低，勾結盜賊導致家破人亡，截鐵斬釘，狐貍貪戀洞穴。總是不這樣，應該怎麼做？所以說，『萬仞崖頭親撒手，須是其人。』就像香積國中持缽（拿著缽）一句，怎麼說？（良久）說：『切忌風吹別調中（千萬不要被風吹到別的調子里去）。』（上堂說法）釋迦（釋迦摩尼）掩室（閉門思過）過犯彌天，毗耶（維摩詰）杜詞（沉默不語）自救不了。如何如何，口門太小。宣和五年十二月二十七日，安詳示寂。火化那天，皇帝派遣中使賜香，拿著金盤請求舍利（佛教聖物）。點燃香后，盤中發出鏗然的聲音。看盤中，有五色舍利數顆，大如豆。使者拿著回去，皇帝見了非常高興。

信州博山無隱子經禪師

歲旦（新年）上堂說法。和氣催生枯萎的樹木，寒云消散在遙遠的郊外。木人占卜得到吉祥的預兆，半夜顯露出龜爻（占卜的卦象）。各位禪德，龜爻顯露的地方，文采已經彰顯。便可見一年十二個月，月月如此。一日十二時，時時相似。到這裡就像黃金的黃，白玉的白，自從曠大劫以來，未曾改變顏色。看見了嗎？如果還沒有看見，

【English Translation】 English version: (Ascending the hall, delivering a sermon) It's like the eye-faculty not seeing its own eye-nature (the inherent nature of the eye). From self-equality to no-equality, just go on like that, like a hammer without holes, just place it there for the time being. Directly reaching the state of entering the forest without disturbing the grass, entering the water without disturbing the waves, is also just a temporary expedient. If the bamboo inside the fence grows shoots outside the fence, and the flowers east of the stream bloom redder than those west of the stream, then it needs even more careful examination and thorough striking down (of attachments). A monk asked: 'Danxia (Danxia the Chan master) burned a wooden Buddha (for warmth), why did the abbot's eyebrows and beard fall off?' The master said: 'The cat knows how to climb a tree.' The monk said: 'Having known this earlier, it would have been better not to have known it at all.' The master said: 'Cherish your eyebrows.' Asked: 'What is the matter beneath the kasaya (monk's robe)?' The master said: 'Drought makes the people worry.' Asked: 'What was it like before the Buddha appeared in the world?' The master said: 'Absolutely no trace, absolutely no dust.' Asked: 'What is it like after appearing in the world?' The master said: 'Filling ditches and blocking ravines (remedying everywhere).' Asked: 'How much difference is there between appearing and not appearing?' The master said: 'People are quiet and don't speak, water is still and doesn't flow.' (Ascending the hall, delivering a sermon) Raising the high and lowering the low, colluding with thieves leads to the destruction of the family, cutting iron and chopping nails, the fox is attached to its den. If it's not like this at all, what should be done? Therefore, it is said, 'Releasing the hand from the ten-thousand-fathom cliff, it must be that person.' Just like the phrase 'holding the bowl' in the Land of Fragrant Accumulations (Xiangji Guo), how should it be said? (After a long pause) said: 'Beware of the wind blowing into a different tune (be careful not to be blown into a different tune).' (Ascending the hall, delivering a sermon) Shakyamuni (Shakyamuni Buddha) concealing himself in his room (reflecting on his faults) his transgressions fill the heavens, Vimalakirti (Vimalakirti) silencing his words (remaining silent) cannot save himself. How, how, the mouth is too small. On the twenty-seventh day of the twelfth month of the Xuanhe fifth year, he peacefully passed away. On the day of cremation, the emperor sent a court envoy to bestow incense, holding a golden plate to request sharira (Buddhist relics). After burning the incense, a clanging sound was heard in the plate. Looking at it, there were several five-colored sharira, as large as beans. The envoy took them back, and the emperor was very pleased upon seeing them.

Chan Master Wuyin Zijing of Boshan in Xinzhou

On New Year's Day (New Year's Day), ascending the hall to deliver a sermon. Harmonious air brings forth withered trees, cold clouds dissipate in the distant suburbs. A wooden man divines an auspicious omen, revealing the tortoise lines (divinatory trigrams) in the middle of the night. All you Chan practitioners, where the tortoise lines are revealed, the literary brilliance is already manifest. Then you can see that in the twelve months of the year, every month is like this. In the twelve hours of the day, every hour is similar. Arriving here is like the yellow of gold, the white of white jade, since the vast kalpas, it has never changed color. Have you seen it? If you haven't seen it yet,

且狥張三通節序。從教李四鬢蒼浪。

隆興府百丈以棲禪師

興化人也。上堂。摩騰人漢。達磨來梁。途轍既成。後代兒孫開眼迷路。若是個惺惺。底。終不向空里采華。波中捉月。謾勞心力。畢竟何為。山僧今日已是平地起骨堆。諸人行時各自著精彩看。

邵州光孝曇清禪師

上堂。殺父殺母佛前懺悔。殺佛殺祖不消懺悔。為甚麼不消懺悔。且得冤家解脫。

溫州光孝德周禪師

信州璩氏子。于景德尊勝院染削。問道。有年後。至黃龍。聞舉少林面壁頓悟。述二偈以呈。龍許之。自爾名流江浙。上堂曰。舉體露堂堂。十方無掛礙。千聖不能傳。萬靈成頂戴。擬欲共商量。開口百雜碎。祇如未開口已前作么生。咄上堂。回互不回互。覷見沒可睹。透出祖師關。踏斷人天路。阿呵呵。悟不悟。落華流水知何處。

寺丞戴道純居士

字孚中。咨扣靈源一日有省。乃呈偈曰。杳冥源底全機處。一片心華露印紋。知是幾生曾供養。時時微笑動香云。

泐潭清禪師法嗣

隆興府黃龍山堂道震禪師

金陵趙氏子。少依覺印英禪師為童子。英移居泗之普照。適淑妃擇度童行。師得圓具。久之辭。謁丹霞淳禪師。一日與論洞上宗旨。師呈偈曰。白雲深覆古寒巖。

【現代漢語翻譯】現代漢語譯本：且任憑張三遵循時令節氣，任憑李四兩鬢斑白。

隆興府百丈山的棲禪師

是興化人。上堂說法時說：『摩騰（Kāśyapa Mātanga，東漢時來華的印度僧人）來到漢朝，達磨（Bodhidharma，菩提達摩，中國禪宗初祖）來到梁朝，道路已經形成，後代的子孫卻睜著眼睛迷路。如果是個清醒的人，終究不會在空中採摘花朵，在水中捕捉月亮，白費心力，到底是爲了什麼呢？老衲今日已是平地堆起墳堆（指年老體衰），各位行走時各自留心看清楚。』

邵州光孝寺的曇清禪師

上堂說法時說：『殺了父親殺了母親，在佛前懺悔；殺了佛殺了祖師，卻不必懺悔。』為什麼不必懺悔？因為這樣才能使冤家得到解脫。

溫州光孝寺的德周禪師

是信州璩氏的兒子，在景德尊勝院剃度出家。問道多年後，來到黃龍山，聽到（黃龍慧南禪師）舉起少林面壁（達摩面壁）的公案，頓悟。寫了兩首偈子呈給黃龍慧南，慧南認可了他。從此名聲傳遍江浙一帶。上堂說法時說：『全身顯露，坦坦蕩蕩，十方沒有阻礙。千聖（無數聖人）無法傳授，萬靈（一切神靈）都敬戴。想要共同商量，一開口就雜亂無章。』如果還沒有開口之前，又該如何呢？』喝一聲，上堂說法：『回互還是不回互？看來看去沒有什麼可看。透出祖師的關隘，踏斷人天的道路。啊呵呵，悟了還是沒悟？落花流水，知道流向何處？』

寺丞戴道純居士

字孚中，向靈源禪師請教，一日有所領悟，於是呈上偈子說：『幽深莫測的源頭，是全體機用的所在，一片心華顯露出印記。知道這是多少生以來曾經供養的，時時微笑，散發著香云。』

泐潭清禪師的法嗣

隆興府黃龍山堂的道震禪師

是金陵趙氏的兒子，年少時跟隨覺印英禪師做童子。覺印英移居到泗州的普照寺，恰逢淑妃選擇剃度童子，道震禪師得以圓滿具足戒。很久之後，辭別覺印英，去拜訪丹霞淳禪師。一日，與丹霞淳禪師討論洞山宗的宗旨，道震禪師呈上偈子說：『白雲深深覆蓋著古老的寒冷巖石。』

【English Translation】 English version: Let Zhang San follow the seasonal order, and let Li Si's temples be gray.

The Chan Master Qi of Baizhang Mountain in Longxing Prefecture

was a native of Xinghua. In his Dharma talk, he said: 'Kāśyapa Mātanga (摩騰, an Indian monk who came to China during the Eastern Han Dynasty) came to the Han Dynasty, and Bodhidharma (達磨, the first patriarch of Chinese Zen Buddhism) came to the Liang Dynasty. The path has already been formed, but later generations are lost with their eyes open. If one is truly awake, one will never pick flowers in the air or catch the moon in the water, wasting effort. What is the point after all? This old monk is already a mound rising from flat ground (referring to old age and frailty). When you walk, each of you should pay attention and see clearly.'

The Chan Master Tanqing of Guangxiao Temple in Shaozhou

In his Dharma talk, he said: 'Killing one's father and mother can be repented before the Buddha; killing the Buddha and the patriarchs need not be repented.' Why need not be repented? Because it is to liberate the karmic debtors.

The Chan Master Dezhou of Guangxiao Temple in Wenzhou

was a son of the Qu family of Xinzhou, who was tonsured at the Jingde Zunsheng Monastery. After studying the Dharma for many years, he came to Huanglong Mountain and had a sudden enlightenment upon hearing (Chan Master Huinan of Huanglong) mention the case of Bodhidharma facing the wall at Shaolin. He presented two verses to Huinan, who acknowledged him. From then on, his fame spread throughout the Jiangzhe area. In his Dharma talk, he said: 'The whole body is revealed, open and unhindered in all directions. The myriad sages cannot transmit it, and all spirits revere it. If you try to discuss it together, opening your mouth will only lead to chaos.' What about before you open your mouth?' He shouted, and continued his Dharma talk: 'Is it reciprocal or not reciprocal? Looking and looking, there is nothing to see. Break through the barrier of the patriarchs, and cut off the path of humans and gods. Ah ha ha, enlightened or not enlightened? Fallen flowers and flowing water, who knows where they go?'

Layman Dai Daochun, the Temple Secretary

whose courtesy name was Fuzhong, consulted Chan Master Lingyuan and had an awakening one day. He then presented a verse saying: 'The unfathomable source is the place of complete function, a single flower of the mind reveals the imprint. Knowing that this is what I have offered for countless lifetimes, constantly smiling, emitting fragrant clouds.'

The Dharma heir of Chan Master Qing of Letan

The Chan Master Daozhen of Huanglong Mountain Hall in Longxing Prefecture

was a son of the Zhao family of Jinling, who followed Chan Master Jueyin Ying as a young novice. When Jueyin moved to Puzhao Temple in Sizhou, it happened that Consort Shu was selecting novices for ordination, and Chan Master Daozhen was able to receive the full precepts. After a long time, he bid farewell to Jueyin and went to visit Chan Master Danxia Chun. One day, while discussing the principles of the Caodong school with Danxia Chun, Chan Master Daozhen presented a verse saying: 'Deep white clouds cover the ancient cold rock.'

異草靈華彩鳳御。夜半天明日當午。騎牛背面著靴衫。淳器之。師自以為礙。棄依草堂。一見契合。日取藏經讀之。一夕聞晚參鼓。步出經堂。舉頭見月遂大悟。亟趨方丈。堂望見即為印可。初住曹山。次遷廣壽。黃龍。上堂。曰舉個古人因緣問阇梨。阇梨不得作古會。若作古會。失卻當面眼。舉個即今因緣問阇梨。阇梨不得作今會。若作今會。障卻阇梨本來眼。假饒不失不障。非古非今。猶是藥病相治。止啼之說。祇如透脫一句。阇黎還道得也無。若道不得。直待羅漢峰深談實相。即向汝道。上堂。少林冷坐。門人各說異端。大似眾盲摸象。神光禮三拜。依位而立。達磨云。汝得吾髓。這黑麵婆羅門。腳跟也未點地在。上堂。石人問枯樁。何時汝發華。枯樁怒石人。何得口吧吧。石人呵呵笑。枯樁吐異葩。紅霞輝玉象。白玉碾金沙。借問通玄士。何人不到家。

臺州萬年雪巢法一禪師

太師襄陽郡王李公遵勉之玄孫也。世居開封祥符縣。母夢。一老僧至。而產。年十七試上庠。從祖仕。淮南。欲官之。不就。將棄家。事長蘆慈覺賾禪師。祖弗許。母曰。此必宿世沙門。愿勿奪其志。未幾慈覺沒。大觀改元。禮靈巖通照愿禪師祝髮登具。依愿十年。迷悶不能入。謁圓悟于蔣山。悟曰。此法器也。悟奉詔徙

【現代漢語翻譯】現代漢語譯本：『異草靈華彩鳳御』（奇異的草，靈異的花，彩色的鳳凰護衛）。『夜半天明日當午』（半夜天空放亮，正午如同白晝）。『騎牛背面著靴衫』（騎著牛，背對著，穿著靴子和衣服）。『淳器之』（純樸的器具）。雪巢法一禪師自認為這是個障礙，於是放棄了，依止草堂。一見如故，非常契合。每天都取藏經來讀。一天晚上聽到晚參的鼓聲，走出經堂，抬頭看見月亮，於是大悟。趕緊去方丈室。草堂禪師望見他，就為他印可。雪巢法一禪師最初住在曹山，後來遷到廣壽、黃龍。上堂說法時說：『舉個古人的因緣來問各位禪和子，各位禪和子不要用古人的理解來回答。如果用古人的理解來回答，就失去了當面的眼睛。舉個現在的因緣來問各位禪和子，各位禪和子不要用現在的理解來回答。如果用現在的理解來回答，就遮蔽了各位禪和子本來的眼睛。』『假如不失去也不遮蔽，既不是古代也不是現在，這仍然是藥和病相互治療，用來說止住小兒啼哭的說法。』就像透脫一句，各位禪和子還能說得出來嗎？如果說不出來，就等到羅漢峰深入談論實相，再向你們說。雪巢法一禪師上堂說法時說：『少林冷坐，門人各自說不同的見解，很像眾盲摸象。』神光禮拜三次，依位而立。達磨說：『你得到了我的髓。』這黑麵婆羅門，腳跟還沒有站穩呢！雪巢法一禪師上堂說法時說：『石人問枯樁，什麼時候你開花？枯樁怒斥石人，為何喋喋不休？石人呵呵笑，枯樁吐出奇異的花。紅霞輝映著玉象，白玉碾碎成金沙。』請問通玄之士，有誰沒有回到家？

臺州萬年雪巢法一禪師是太師襄陽郡王李公遵勉的玄孫。世代居住在開封祥符縣。他的母親夢見一位老僧來到，於是就生下了他。十七歲時參加科舉考試。跟隨祖父在淮南做官，想要授予他官職，他不接受。打算離開家，侍奉長蘆慈覺賾禪師。祖父不允許。母親說：『這一定是前世的沙門，希望不要奪走他的志向。』不久慈覺禪師去世。大觀年間改元，禮拜靈巖通照愿禪師剃度出家，受具足戒。依止愿禪師十年，迷悶不能入門。於是去拜見圓悟禪師于蔣山。圓悟禪師說：『這是個法器啊。』圓悟禪師奉詔遷徙。

【English Translation】 English version: 'Extraordinary grasses, spiritual flowers, colorful phoenixes guard.' (Yi cao ling hua cai feng yu) 'Midnight sky brightens, midday like daylight.' (Ye ban tian ming ri dang wu) 'Riding a cow backwards, wearing boots and clothes.' (Qi niu bei mian zhe xue shan) 'Pure vessel of.' (Chun qi zhi) Zen Master Xuechao Fayi considered this an obstacle, so he abandoned it and relied on Caotang. They immediately resonated with each other. Every day, he would take the Tripitaka to read. One evening, he heard the evening meditation drum, walked out of the scripture hall, looked up at the moon, and suddenly had a great enlightenment. He hurried to the abbot's room. Zen Master Caotang saw him and immediately gave him his approval. Zen Master Xuechao Fayi initially lived in Caoshan, and later moved to Guangshou and Huanglong. When he ascended the hall to give a Dharma talk, he said: 'Let's bring up an ancient cause and condition to ask you, Zen monks. Do not answer with the understanding of the ancients. If you answer with the understanding of the ancients, you will lose the eye that is right in front of you. Let's bring up a present cause and condition to ask you, Zen monks. Do not answer with the understanding of the present. If you answer with the understanding of the present, you will obscure your original eye.' 'Even if you do not lose or obscure, and it is neither ancient nor present, it is still like using medicine to treat illness, a saying to stop a child's crying.' Just like breaking through a single phrase, can you, Zen monks, still say it? If you cannot say it, then wait until Luohan Peak deeply discusses true reality, and then I will tell you. When Zen Master Xuechao Fayi ascended the hall to give a Dharma talk, he said: 'Sitting coldly in Shaolin, the disciples each speak different views, much like blind men touching an elephant.' Shenguang bowed three times and stood in his place. Bodhidharma said: 'You have obtained my marrow.' This black-faced Brahmin has not even found his footing yet! When Zen Master Xuechao Fayi ascended the hall to give a Dharma talk, he said: 'The stone man asks the withered stump, when will you bloom? The withered stump scolds the stone man, why do you chatter incessantly? The stone man laughs heartily, and the withered stump sprouts extraordinary flowers. Red clouds shine on the jade elephant, and white jade is ground into golden sand.' May I ask the one who understands the mystery, who has not returned home?

Zen Master Xuechao Fayi of Wannian Temple in Taizhou He was the great-grandson of Grand Tutor Prince Xiangyang, Li Gongzunmian. His family had lived in Xiangfu County, Kaifeng for generations. His mother dreamed of an old monk coming, and then she gave birth to him. At the age of seventeen, he participated in the imperial examination. He followed his grandfather to serve as an official in Huainan, who wanted to grant him an official position, but he refused. He planned to leave home and serve Zen Master Cijue Ze of Changlu. His grandfather did not allow it. His mother said: 'This must be a Shramana from a previous life, I hope you do not take away his aspiration.' Soon after, Zen Master Cijue passed away. During the Daguan era, he paid respects to Zen Master Tongzhao Yuan of Lingyan Temple to have his head shaved and receive the complete precepts. He relied on Zen Master Yuan for ten years, but was confused and unable to enter. So he went to visit Zen Master Yuanwu at Jiangshan. Zen Master Yuanwu said: 'This is a vessel of Dharma.' Zen Master Yuanwu was ordered to move.

京師天寧。師侍行。靖康末。謁草堂于疏山。一語之。及大法頓明。紹興七年。泉守寶文劉公彥修。請居延福。后四遷巨剎。上堂。拈拄杖曰。拄杖子有時作出水蛟龍。萬里雲煙不斷。有時作踞地師子。百年妖怪潛蹤。有時心法兩忘照體獨立。有時照用同時主賓互用。以拄杖畫曰。延福門下總用不著。且道。延福尋常用個甚麼。卓拄杖喝一喝。下座。上堂。仰面不見天。低頭不見地。古劍髑髏前。大海波濤沸。退長蘆歸天臺萬年觀音院。忽示微疾。書偈曰。今年七十五。歸作庵中主。珍重觀世音。泥蛇吞石虎。入龕趺坐而逝。

福州雪峰東山慧空禪師

本郡陳氏子。十四圓頂。即游諸方。遍謁諸老。晚契悟于草堂。紹興癸酉。開法雪峰。受請日。上堂。曰俊快底。點著便行。癡鈍底。推輓不動。便行則人人歡喜。不動則個個生嫌。山僧而今轉此癡鈍為俊快去也。彈指一下曰。從前推輓不出。而今出。從前有院不住。而今住。從前嫌佛不做。而今做。從前嫌法不說。而今說。出不出。住不住。即且置。敢問諸人。做底是甚麼佛。空王佛耶。然燈佛耶。釋迦佛耶。彌勒佛耶。說底又是甚麼法。根本法耶。無生法耶。世間法耶。出世間法耶。眾中莫有道得底么。若道得山僧出世事畢。如或未然。逢人不得錯舉。

【現代漢語翻譯】現代漢語譯本：京師天寧寺的禪師，侍奉行者。靖康末年，在疏山拜訪草堂禪師，一句話便領悟了。及至大法頓悟明白。紹興七年，泉州太守寶文劉彥修，請他住持延福寺。後來四次遷往大寺。上堂說法時，拿起拄杖說：『拄杖子有時變成出水的蛟龍，萬里雲煙也無法阻斷；有時變成踞地的獅子，百年的妖怪都潛藏軌跡；有時心法兩忘，照體獨立；有時照用同時，主賓互用。』用拄杖畫了一下，說：『延福寺門下總用不著這些。』那麼，延福寺平常用個什麼呢？』用拄杖敲了一下，喝了一聲，便下座了。上堂說法時，『抬頭不見天，低頭不見地，古劍在髑髏前，大海波濤翻滾。』退隱長蘆，回到天臺萬年觀音院。忽然示現輕微的疾病，寫下偈語說：『今年七十五，歸來做庵中主。珍重觀世音（Avalokiteshvara）。泥蛇吞石虎。』然後進入龕中，結跏趺坐而逝。

福州雪峰東山慧空禪師

是本郡陳氏之子，十四歲剃度出家，隨即遊歷四方，遍訪各位老禪師。晚年時在草堂禪師處契悟。紹興癸酉年，在雪峰寺開法。受邀之日，上堂說法時說：『俊敏快捷的人，一點就明白；愚鈍遲緩的人，推也推不動。明白的，人人都喜歡；不明白的，個個都嫌棄。山僧現在要把這愚鈍遲緩轉變為俊敏快捷。』彈指一下說：『從前推也推不出來，現在出來了；從前有寺院也不住，現在住了；從前嫌棄佛不做，現在做了；從前嫌棄法不說，現在說了。』出不出來，住不住，暫且放下。敢問各位，做的是什麼佛？是空王佛（Śūnyatā-rāja-buddha）嗎？是燃燈佛（Dīpaṃkara Buddha）嗎？是釋迦佛（Śākyamuni Buddha）嗎？是彌勒佛（Maitreya Buddha）嗎？說的又是什麼法？是根本法嗎？是無生法嗎？是世間法嗎？是出世間法嗎？』大眾之中有能說得出的嗎？如果說得出，山僧出世的事情就完畢了。如果說不出，逢人不得錯誤地舉薦。

【English Translation】 English version: Zen Master Huikong of Tianning Monastery in the Capital, served Xing. At the end of the Jingkang era, he visited Caotang at Shushan, and understood upon hearing a single phrase. He thoroughly awakened to the Great Dharma. In the seventh year of Shaoxing, Liu Yanxiu, the prefect of Quanzhou, invited him to reside at Yanfu Monastery. Later, he moved four times to larger monasteries. In his Dharma talk, he raised his staff and said, 'Sometimes this staff transforms into a dragon emerging from the water, unstoppable by ten thousand miles of clouds and mist. Sometimes it becomes a crouching lion, causing centuries of demons to hide their tracks. Sometimes, mind and Dharma are both forgotten, the illuminating essence stands alone. Sometimes, illumination and function occur simultaneously, with host and guest interchanging.' He drew with the staff and said, 'None of these are needed at Yanfu Monastery. Then, what does Yanfu Monastery usually use?' He struck the staff, gave a shout, and descended from the seat. In his Dharma talk, he said, 'Looking up, one does not see the sky; looking down, one does not see the earth. Before the ancient sword and skull, the ocean waves surge.' He retired from Changlu and returned to the Wannian Guanyin (Avalokiteshvara) Monastery on Mount Tiantai. Suddenly, he showed a slight illness and wrote a verse: 'This year I am seventy-five, returning to be the master of the hermitage. Cherish Avalokiteshvara (Guanshiyin). A mud snake swallows a stone tiger.' Then he entered the niche, sat in the lotus position, and passed away.

Zen Master Huikong of Dongshan, Xuefeng Monastery, Fuzhou

He was a son of the Chen family from this prefecture. He was tonsured at the age of fourteen and immediately traveled to various places, visiting all the old masters. In his later years, he attained enlightenment at Caotang's place. In the year Guiyou of Shaoxing, he opened the Dharma at Xuefeng Monastery. On the day he was invited, he ascended the Dharma seat and said, 'Those who are quick and clever understand at a touch; those who are dull and slow cannot be moved even with pushing and pulling. Those who understand are welcomed by everyone; those who do not are disliked by everyone. This mountain monk will now transform this dullness and slowness into quickness and cleverness.' He snapped his fingers and said, 'What could not be pushed out before is now out; what I did not reside in before, I now reside in; what I disliked doing as a Buddha before, I now do; what I disliked speaking as Dharma before, I now speak.' Whether it comes out or not, whether I reside or not, let it be for now. I dare ask everyone, what Buddha are you doing? Is it Śūnyatā-rāja-buddha (King of Emptiness Buddha)? Is it Dīpaṃkara Buddha (Burning Lamp Buddha)? Is it Śākyamuni Buddha (Shakyamuni Buddha)? Is it Maitreya Buddha (Maitreya Buddha)? And what Dharma are you speaking? Is it the fundamental Dharma? Is it the Dharma of no-birth? Is it worldly Dharma? Is it transcendental Dharma?' Among the assembly, is there anyone who can say it? If you can say it, this mountain monk's task of appearing in the world is complete. If not, do not mistakenly recommend anyone you meet.

喝一喝。下座。上堂。舉雲門示眾云。祇這個帶累殺人。師曰。雲門尋常氣宇如王。作恁么說話。大似貧恨一身多。山僧即不然。祇這個快活殺人。何故。大雨方歸屋裡坐。業風吹。又繞山行。然雖如是。也是乞兒見小利。且不傷物義一句作么生道。上堂。一拳拳倒黃鶴樓。一趯趯翻鸚鵡洲。有意氣時添意氣。不風流處也風流。俊哉俊哉。快活快活。一似十七八歲狀元相似。誰管你天。誰管你地。心王不妄動。六國一時通。罷拈三尺劍。休弄一張弓。自在自在。快活快活。恰似七八十老人作宰相相似。風以時雨以時。五穀植萬民安。豎起拄杖曰。大眾。這兩個。並山僧拄杖子。共作得一個衲僧。到雪峰門下。但知隨例餐䭔子。也得三文買草鞋。喝一喝。卓拄杖。下座。僧問。和尚未見草堂時如何。師曰。江南有。曰見后如何。師曰。江北無。

慶元府育王野堂普崇禪師

本郡人也。示眾。舉巴陵和尚道。不是風動。不是幡動。不是風幡。又向甚麼處著。有人。為祖師出氣。出來與巴陵相見。雪竇和尚道。風動幡動。既是風幡。又向甚麼處著。有人為巴陵出氣。出來與雪竇相見。師曰。非風非幡無處著。是幡是風無著處。遼天俊鶻悉迷蹤。踞地金毛還失措。呵呵呵悟不悟。令人轉憶謝三郎。一絲獨釣寒江雨

【現代漢語翻譯】現代漢語譯本喝一喝。下座。上堂。舉雲門（Yunmen，禪宗大師）示眾說：『就這個東西，帶累人喪命。』師父說：『雲門平常氣宇軒昂，怎麼說這種話？』大概是貧窮怨恨自己一身的缺點太多。我卻不這樣說。就這個東西，讓人快活得要命。為什麼呢？大雨剛停，就回到屋裡坐著。業風吹來，又繞著山行走。雖然如此，也像是乞丐見到小小的利益。且不傷物義的一句話，該怎麼說呢？上堂。一拳打倒黃鶴樓，一腳踢翻鸚鵡洲。得意氣的時候更添意氣，不風流的地方也顯得風流。好啊，好啊！快活啊，快活！就像十七八歲的狀元一樣。誰管你天，誰管你地。心王不妄動，六國一時通。放下三尺劍，停止拉弓。自在啊，自在！快活啊，快活！恰似七八十歲的老人當宰相一樣。風調雨順，五穀豐登，萬民安樂。豎起拄杖說：『各位，這兩個，連同我的拄杖，共同組成一個衲僧。』到雪峰（Xuefeng，禪宗山名）門下，只知道照例吃飯，也能用三文錢買草鞋。喝一喝。放下拄杖。下座。僧人問：『和尚沒見到草堂（Caotang，人名，也指草菴）時怎麼樣？』師父說：『江南有。』問：『見到后怎麼樣？』師父說：『江北無。』慶元府育王野堂普崇禪師本郡人。示眾。舉巴陵（Baling，禪宗大師）和尚說：『不是風動，不是幡動，不是風幡。』又該在哪裡著落呢？有人能為祖師出氣，出來與巴陵相見。雪竇（Xuedou，禪宗大師）和尚說：『風動幡動，既然是風幡。』又該在哪裡著落呢？有人能為巴陵出氣，出來與雪竇相見。師父說：『非風非幡無處著，是幡是風無著處。』遼闊天空的俊鶻也迷失了軌跡，踞地而臥的金毛獅子也驚慌失措。哈哈哈，悟了嗎？沒悟嗎？令人更加懷念謝三郎（Xie Sanlang，人名）。一絲細線獨自垂釣在寒冷的江雨中。

【English Translation】 English version He shouts 'He!' Descends from the seat. Ascends to the hall. Yunmen (Zen master) is cited addressing the assembly, saying, 'Just this thing burdens people to death.' The master says, 'Yunmen usually has the air of a king. How can he speak like that?' It's much like hating oneself for having too many shortcomings due to poverty. I wouldn't say it like that. Just this thing makes people happy to death. Why? After the heavy rain, one returns to sit inside the house. The karma wind blows, and one walks around the mountain again. Even so, it's like a beggar seeing a small profit. How should one say a phrase that doesn't harm the meaning of things? Ascends to the hall. One punch knocks down the Yellow Crane Tower, one kick overturns Parrot Isle. When one is in high spirits, one adds to the spirit; even where there is no elegance, there is elegance. Excellent, excellent! Happy, happy! It's like a seventeen- or eighteen-year-old top scholar. Who cares about heaven? Who cares about earth? The mind-king doesn't move recklessly; the six kingdoms are connected at once. Put down the three-foot sword, stop playing with the bow. Free, free! Happy, happy! It's just like a seventy- or eighty-year-old man acting as prime minister. The wind is timely, the rain is timely, the five grains are planted, and the people are at peace. Raises the staff and says, 'Everyone, these two, together with my staff, make up a mendicant monk.' Arriving at Xuefeng's (Zen mountain name) gate, only knowing to eat meals as usual, one can also buy straw sandals for three coins. He shouts 'He!' Strikes the staff. Descends from the seat. A monk asks, 'What was it like when the master hadn't seen Caotang (person's name, also refers to a hermitage)?' The master says, 'South of the river, there is.' Asks, 'What is it like after seeing it?' The master says, 'North of the river, there is not.' Zen Master Puchong of Yetang, Yuhuang, Qingyuan Prefecture He was a native of this prefecture. Addressing the assembly, he cites Baling (Zen master) saying, 'It's not the wind moving, it's not the pennant moving, it's not the wind-pennant.' Then where should one settle? Someone who can vent the ancestral teacher's spirit, come out and meet Baling. Zen Master Xuedou (Zen master) says, 'The wind moves, the pennant moves, since it is the wind-pennant.' Then where should one settle? Someone who can vent Baling's spirit, come out and meet Xuedou. The master says, 'Neither wind nor pennant has a place to settle; being pennant and being wind have no place to settle.' The swift falcon in the vast sky loses its tracks, and the golden-haired lion crouching on the ground is also flustered. Ha ha ha, have you awakened? Have you not awakened? It makes one even more reminiscent of Xie Sanlang (person's name). A single thread is fishing alone in the cold river rain.

。

青原信禪師法嗣

潭州梁山歡禪師

僧問。大眾云臻。請師開示。師曰。天靜不知云去處。地寒留得雪多時。曰學人未曉玄言。乞師再垂方便。師曰。一重山後一重人。

成都府正法希明禪師

漢州人也。解制上堂。林葉紛紛落。乾坤報早秋。分明西祖意。何用更馳求。若恁么會得。始信佛祖之道。本自平夷。大解脫門元無關鑰彌綸宇宙逼塞虛空。量不可窮。智不能測。若也未明此旨不達其源。任是百劫熏功。千生煉行。徒自疲苦。了無交涉。若深明此旨。洞達其源。乃知動靜施為。經行坐臥。頭頭合道。唸唸朝宗。祖不云乎。迷生寂亂。悟無好惡。得失是非。一時放卻。如是則誰迷誰悟。誰是誰非。自是諸人獨生異見。觀大觀小。執有執無。已靈獨耀不肯承當。心月孤圓自生違背。何異家中舍父。衣內忘珠。致使菩提路上。荊棘成林。解脫空中。迷云蔽日。山僧今日幸值眾僧自恣。化主還山。諸上善人得得光訪。不可緘默隨分葛藤。曲為今時少開方便。也須是諸人著眼各自諦觀。若更擬議尋思。白雲萬里。遂拈拄杖曰。于期明得靈山一會儼在目前。其或未然。更待來晨分付。

祖庵主

見青原之後。縛屋衡岳間。三十餘年人無知者。偶遣興作偈曰。小鍋煮菜上蒸飯

【現代漢語翻譯】現代漢語譯本

青原行思禪師的法嗣

潭州梁山歡禪師

有僧人問道：『大眾聚集於此，請禪師開示。』禪師說：『天氣晴朗，不知雲彩飄向何處；大地寒冷，積雪長久不化。』僧人說：『學人未能領悟您玄妙的言語，懇請禪師再次施以方便。』禪師說：『一重山後又有一重人。』

成都府正法希明禪師

是漢州人。解制上堂時說：『樹林中的葉子紛紛落下，天地間預示著早秋的到來。分明就是西來祖師的意旨，何必再向外馳求？』如果能夠這樣領會，才相信佛祖的道，本來就是平坦的。大解脫門原本就沒有關鎖，瀰漫宇宙，充滿虛空，無法衡量，智慧也無法測度。如果不能明白這個宗旨，不能通達這個源頭，任憑經歷百劫的熏修，千生的修行，也只是徒勞地疲憊辛苦，毫無關係。如果深刻地明白這個宗旨，洞達這個源頭，才知道一舉一動，一靜一動，所作所為，行住坐臥，無不契合于道，唸唸都朝著本源迴歸。祖師不是說過嗎？迷惑就會產生寂靜和混亂，覺悟就沒有好與壞的分別。得失是非，一時全部放下。像這樣，那麼誰是迷惑，誰是覺悟？誰是誰非？只是各位自己產生了不同的見解，觀大觀小，執著于有或無。本有的靈性獨自閃耀，卻不肯承擔，心如明月般孤單圓滿，卻自己產生違背。這和在家中捨棄父親，衣服里忘記了寶珠有什麼區別呢？導致菩提的道路上，荊棘叢生，解脫的空中，迷霧遮蔽了太陽。山僧我今天有幸遇到眾僧自恣，化主返回山中，各位上善之人光臨拜訪，不能保持沉默，就隨分說些話，爲了今天稍微開啟方便之門。也必須是各位著眼仔細觀看。如果再要擬議尋思，那就白雲萬里了。』於是拿起拄杖說：『如果能夠明白于期（不確定，可能指某個典故或人物）所說明的靈山一會，就儼然在眼前。如果還不能明白，那就等待明天再來分付。』

祖庵主

在拜見青原行思禪師之後，在衡岳山間結廬而居，三十多年沒有人知道他。偶然興起，作偈說：『小鍋煮菜，上面蒸飯，』

【English Translation】 English version

Lineage of Zen Master Qingyuan Xingsi (青原行思, a Zen master)

Zen Master Liangshan Huan of Tanzhou (潭州梁山歡, a Zen master of Tanzhou)

A monk asked: 'The assembly has gathered here, please, Master, give us instruction.' The Master said: 'The sky is clear, not knowing where the clouds have gone; the ground is cold, keeping the snow for a long time.' The monk said: 'This student has not understood your profound words, I beg the Master to again bestow a convenient explanation.' The Master said: 'Beyond one mountain, there is another person.'

Zen Master Zhengfa Ximing of Chengdu Prefecture (成都府正法希明, a Zen master of Chengdu)

He was a person from Hanzhou (漢州, a place name). At the end of the retreat, he ascended the hall and said: 'The leaves in the forest fall one after another, heaven and earth herald the coming of early autumn. Clearly, this is the intention of the Western Patriarch (西祖, Bodhidharma); why seek elsewhere?' If you can understand in this way, then you will believe that the Buddha's path is originally smooth and easy. The great gate of liberation originally has no lock, pervading the universe, filling the void, immeasurable, and beyond the wisdom to fathom. If you do not understand this purpose, and do not penetrate this source, then even if you cultivate for hundreds of kalpas (劫, eons), and practice for thousands of lives, it will only be tiring and painful, and have no connection. If you deeply understand this purpose, and thoroughly penetrate this source, then you will know that every movement and stillness, every action, walking, standing, sitting, and lying down, all accord with the Dao (道, the Way), and every thought returns to the origin. Did the Patriarch not say? 'Delusion gives rise to stillness and chaos, enlightenment has no good or bad.' Gain and loss, right and wrong, let go of them all at once. Like this, then who is deluded, who is enlightened? Who is right, who is wrong? It is only that you all have your own unique views, seeing the big as big, and the small as small, clinging to existence or non-existence. The inherent spirit shines alone, but you are unwilling to accept it; the mind is like a solitary, perfect moon, but you create your own opposition. How is this different from abandoning your father at home, or forgetting the pearl in your clothes? This causes thorns to grow into forests on the path to Bodhi (菩提, enlightenment), and clouds of delusion to obscure the sun in the sky of liberation. I, this mountain monk, am fortunate to encounter the assembly observing the Pravarana (自恣, the end of the rainy season retreat), the patron returning to the mountain, and all of you virtuous people visiting. I cannot remain silent, so I will speak according to my ability, and slightly open the door of convenience for today. It is necessary for you all to carefully observe with your own eyes. If you continue to speculate and ponder, then it will be ten thousand miles of white clouds.' Then he raised his staff and said: 'If you can understand the Ling Shan Assembly (靈山一會, the assembly on Vulture Peak where the Buddha preached) explained by Yuqi (于期, uncertain, possibly referring to a historical figure or allusion), it is right before your eyes. If you still do not understand, then wait until tomorrow to entrust it to you.'

Abbot Zuan (祖庵主, a title for an abbot)

After seeing Zen Master Qingyuan Xingsi (青原行思, a Zen master), he built a hut in Mount Heng (衡岳, a mountain in Hunan province) and lived there for more than thirty years, unknown to anyone. Occasionally, he felt inspired and composed a verse: 'A small pot cooks vegetables, with rice steaming on top,'

。菜熟飯香人正饑。一補饑瘡了無事。明朝依樣畫貓兒。由是衲子披榛扣之。無盡張公力挽其開法。不從。竟終於此山。

夾山純禪師法嗣

澧州欽山乾明普初禪師

上堂。良久曰。舉揚宗旨。上祝皇基。伏願。祥雲與景星俱現。醴泉與甘露雙呈。君乃堯舜之君。俗乃成康之俗。使林下野夫。不覺成太平曲。且作么生是太平曲。無為而為。神而化之。灑德雨以霶霈。鼓仁風而雍熙。民如野鹿。上如標枝。十八子知不知。哩哩啰。邏啰哩。拍一拍。下座。

泐潭干禪師法嗣

楚州勝因戲魚咸靜禪師

本郡高氏子。上堂。遊遍天下。當知寸步不曾移。歷盡門庭。家家灶底少煙不得。所以。肩筇峭履乘興而行。掣釣沉絲任性而住。不為故鄉田地好。因緣熟處便為家。今日信手拈來從前幾曾。計較不離舊時科段。一回舉著一回新。明眼底瞥地便回。未悟者識取面目。且道。如何是本來面目。良久曰。前臺華髮後臺見。上界鐘聲地獄聞。以拂子擊禪床下座。上堂。舉世尊在摩竭陀國為眾說法。是時將欲白夏。乃謂阿難曰。諸大弟子。人天四眾。我常說法。不生敬仰。我今入因沙臼室中坐夏九旬。忽有人來問法之時。汝代為我說。一切法不生。一切法不滅。言訖掩室而坐。師召眾曰。釋迦老

【現代漢語翻譯】現代漢語譯本：菜熟飯香，人正飢餓。一頓飯補上飢餓，便了無牽掛。明天照樣畫貓兒（比喻墨守成規）。因此，僧人們披荊斬棘來拜訪他。無盡張公極力勸他開壇講法，他不答應，最終在此山中去世。

夾山純禪師（Jiashan Chun Chanshi）的法嗣

澧州欽山乾明普初禪師（Lizhou Qinshan Qianming Pucha Chanshi）

上堂說法。停頓良久說：『宣揚佛法宗旨，向上祝願皇基永固。』伏願：吉祥的雲彩與吉星同時出現，甘美的泉水與甘露一同降臨。君王是堯舜一樣的君王，百姓是成康一樣的百姓。使得山林間的隱士，不知不覺唱起太平之歌。那麼，怎樣才是太平之歌呢？無為而為，神奇地教化百姓。普降恩德之雨，吹拂仁義之風，使天下太平。百姓如同野鹿一樣自由自在，君王如同高高的樹枝一樣庇護他們。十八子（指李氏）知道嗎？哩哩啰，邏啰哩。』拍了一下禪床，下座。

泐潭干禪師（Letan Gan Chanshi）的法嗣

楚州勝因戲魚咸靜禪師（Chuzhou Shengyin Xiyu Xianjing Chanshi）

本郡高氏之子。上堂說法：『遊遍天下，應當知道寸步不曾移動。歷盡各家門庭，家家戶戶的灶下都不能缺少柴火。所以，肩扛竹杖，腳穿草鞋，乘興而行。垂釣沉絲，隨性而住。不是因為故鄉的田地好，而是因緣成熟的地方便是家。』今日信手拈來，好像從前幾曾經歷過，計較起來也不離舊時的科段。一回舉起，一回翻新，明眼人一眼便能看穿，未悟的人要仔細辨識。且說，什麼是本來面目？良久說：『前臺是華髮，後臺才能看見。上界的鐘聲，地獄才能聽聞。』用拂子擊打禪床，下座。上堂說法：『世尊在摩竭陀國（Magadha）為大眾說法。當時將要進入夏安居，於是對阿難（Ananda）說：『各位大弟子，人天四眾，我經常說法，你們卻不生敬仰之心。我現在進入因沙臼室（Yinsha Usu Chamber）中坐夏九旬。如果有人來問法，你代替我說：一切法不生，一切法不滅。』說完便掩門而坐。』禪師召集眾人說：『釋迦老（釋迦牟尼佛的戲稱）

【English Translation】 English version: The food is cooked, the rice is fragrant, and people are hungry. One meal fills the hunger, and there are no worries. Tomorrow, draw a cat in the same way (a metaphor for sticking to conventions). Therefore, monks brave the thorns to visit him. Zhang Gong of Wujin (Wujin Zhang Gong) tried hard to persuade him to start preaching, but he refused and eventually died in this mountain.

Dharma successor of Zen Master Chun of Jiashan (Jiashan Chun Chanshi)

Zen Master Pucha of Qianming Temple on Qin Mountain in Lizhou (Lizhou Qinshan Qianming Pucha Chanshi)

Ascending the hall, he said after a long pause: 'Proclaim the principles of Buddhism and wish for the eternal stability of the imperial foundation.' May auspicious clouds and auspicious stars appear together, and may sweet springs and nectar descend together. The ruler is like Yao and Shun (Yao and Shun), and the people are like Cheng and Kang (Cheng and Kang). This allows hermits in the mountains to unconsciously sing songs of peace. So, what is a song of peace? It is to act without acting, and to transform the people miraculously. Sprinkle the rain of virtue widely and blow the wind of benevolence harmoniously, making the world peaceful. The people are as free as wild deer, and the ruler protects them like tall branches. Do the eighteen sons (referring to the Li family) know? Lili Luo, Luo Luo Li.' He struck the Zen bed once and descended from the seat.

Dharma successor of Zen Master Gan of Letan (Letan Gan Chanshi)

Zen Master Xianjing of Shengyin Xiyu Temple in Chuzhou (Chuzhou Shengyin Xiyu Xianjing Chanshi)

A son of the Gao family in this prefecture. Ascending the hall, he said: 'Having traveled all over the world, one should know that one has not moved an inch. Having visited every household, every family's stove cannot be without firewood. Therefore, carrying a bamboo staff and wearing straw sandals, one travels as one pleases. Casting a fishing line and sinking the silk, one stays as one wishes. It is not because the fields of one's hometown are good, but because the place where the conditions are ripe becomes one's home.' Today, picking it up casually seems like it has never been experienced before, and calculating it does not deviate from the old sections. Raising it once is like a new beginning, and those with clear eyes can see through it at a glance, while those who are not enlightened must carefully discern it. Now, what is the original face? After a long pause, he said: 'Gray hair is seen on the front stage, and the sound of bells is heard in the lower realm from the upper realm.' He struck the Zen bed with a whisk and descended from the seat. Ascending the hall, he said: 'The World-Honored One (Shakyamuni Buddha) was preaching to the assembly in Magadha (Magadha). At that time, he was about to enter the summer retreat, so he said to Ananda (Ananda): 'All of you great disciples, the four assemblies of humans and gods, I often preach, but you do not generate reverence. Now I will enter the Yinsha Usu Chamber (Yinsha Usu Chamber) for a ninety-day summer retreat. If anyone comes to ask about the Dharma, you can say on my behalf: all dharmas are not born, and all dharmas do not perish.' After saying this, he closed the door and sat down.' The Zen master summoned the assembly and said: 'Old Shakya (a playful name for Shakyamuni Buddha)

子初成佛道之時。大都事不獲已。才方成個保社。便生退倦之心。勝因當時若見。將釘釘卻室門。教他一生無出身之路。免得後代兒孫遞相仿敩。不見道。若不傳法度眾生。是不名為報恩者。擊拂子下座。后晦處漣漪之天寧。示微疾。書偈曰。弄罷影戲。七十一載。更問如何。回來別賽。置筆而逝。

潭州龍牙宗密禪師

豫章人。僧問。如何是佛。師曰。莫寐語。問如何是一切法。師曰。早落第二。上堂。大眾集。師曰。已是團圞不勞雕琢。歸堂喫茶。上堂。休把庭華類此身。庭華落後更逢春。此身一往知何處。三界茫茫愁殺人。

福州東禪祖鑒從密禪師

汀州人也。上堂。開口不是禪。合口不是道。踏步擬進前。全身落荒草。

慶元府天童普交禪師

郡之萬齡畢氏子。幼穎悟。未冠得度。往南屏聽臺教。因為檀越修懺摩。有問曰。公之所懺罪。為自懺耶。為他懺耶。若自懺罪。罪性何來。若懺他罪。他罪非汝烏能懺之。師不能對。遂改服遊方。造泐潭足才踵門。潭即呵之。師擬問。潭即曳杖逐之。一日忽呼。師至。丈室曰。我有古人公案。要與你商量。師擬進語。潭遂喝。師豁然領悟。乃大笑。潭下繩床。執師手曰。汝會佛法耶。師便喝。復拓開。潭大笑。於是名聞四馳。學

【現代漢語翻譯】現代漢語譯本：當子初禪師成就佛道之時，大多事情都迫不得已。剛開始建立一個保社（古代一種基層社會組織），就產生了退縮厭倦的心情。如果當時能預見到這種不良後果，就應該用釘子把他的房門釘死，讓他一生都沒有出頭的機會，免得後代的兒孫們互相效仿。要知道，如果不傳法度化眾生，就不能稱之為報恩者。說完，他拿起拂塵走下座位。後來在晦處漣漪的天寧寺，示現輕微的疾病，寫下偈語說：『玩弄了一場影戲，活了七十一年。還問怎麼樣？回來再比過。』寫完便去世了。

潭州龍牙宗密禪師

豫章人。有僧人問：『什麼是佛？』禪師說：『不要說夢話。』又問：『什麼是一切法？』禪師說：『早就落入第二義了。』禪師上堂說法，對大眾說：『已經是圓滿的了，不需要再雕琢。』說完回到禪房喝茶。禪師上堂說法：『不要把庭院中的花比作自身，庭院中的花凋落後還會再逢春天。而自身一旦逝去，又會到哪裡去呢？三界茫茫，真是令人發愁啊。』

福州東禪祖鑒從密禪師

汀州人。禪師上堂說法：『開口說話不是禪，閉口不言也不是道。抬腳想要向前走，全身都落入荒草之中。』

慶元府天童普交禪師

是郡里萬齡畢氏的兒子。從小就聰明穎悟，未成年就出家。前往南屏寺聽講天臺宗的教義。因為有施主做法事懺悔罪業，有人問他說：『您所懺悔的罪，是為自己懺悔呢，還是為他人懺悔呢？如果是為自己懺悔，罪的本性從何而來？如果是為他人懺悔，他人的罪過不是你，又怎麼能夠懺悔呢？』禪師不能回答。於是改換僧服，四處遊方參學。到泐潭禪師處，剛走到門口，泐潭禪師就呵斥他。禪師想要發問，泐潭禪師就用禪杖驅趕他。有一天，泐潭禪師忽然叫他到丈室說：『我這裡有一則古人的公案，要和你商量。』禪師剛要開口說話，泐潭禪師就大喝一聲。禪師豁然領悟，於是大笑起來。泐潭禪師走下禪床，拉著禪師的手說：『你懂佛法了嗎？』禪師便大喝一聲，又推開他。泐潭禪師大笑。於是禪師的名聲傳揚開來，前來學習的人很多。

【English Translation】 English version: When Zichu (a Chan master's name) achieved Buddhahood, most things were done out of necessity. He had just established a baoshe (an ancient grassroots social organization), and already felt a desire to retreat and become weary. If the consequences had been foreseen at that time, his door should have been nailed shut, preventing him from ever having a chance to rise, so as to prevent future generations from imitating him. It should be known that if one does not transmit the Dharma and liberate sentient beings, one cannot be called a benefactor. After saying this, he picked up his whisk and stepped down from the seat. Later, at Tianning Temple in Huichu Lianyi, he showed a minor illness and wrote a verse saying: 'Having played a shadow play, I have lived for seventy-one years. Still asking how it is? Come back for another competition.' After writing, he passed away.

Chan Master Longya Zongmi of Tanzhou

He was from Yuzhang. A monk asked: 'What is Buddha?' The master said: 'Don't talk in your sleep.' He asked: 'What is all Dharma?' The master said: 'You have already fallen into the second meaning.' The master ascended the hall and said to the assembly: 'It is already complete, no need to carve or polish.' After speaking, he returned to his room to drink tea. The master ascended the hall and said: 'Do not compare the flowers in the courtyard to this body. The flowers in the courtyard will meet spring again after they fall. But once this body is gone, where will it go? The three realms are vast, truly causing people to worry.'

Chan Master Zujian Congmi of Dongchan in Fuzhou

He was from Tingzhou. The master ascended the hall and said: 'Opening your mouth is not Chan, closing your mouth is not the Tao. Lifting your foot to move forward, your whole body falls into the wilderness.'

Chan Master Pujiao of Tiantong in Qingyuan Prefecture

He was the son of the Bi family of Wanling in the prefecture. He was intelligent from a young age and became a monk before adulthood. He went to Nanping Temple to listen to the teachings of the Tiantai school. Because a patron was performing a repentance ceremony, someone asked him: 'The sins you are repenting for, are you repenting for yourself or for others? If you are repenting for yourself, where does the nature of sin come from? If you are repenting for others, how can you repent for their sins if they are not yours?' The master could not answer. So he changed his robes and traveled around to study. When he arrived at Chan Master Letan's place, just as he reached the door, Chan Master Letan scolded him. The master wanted to ask a question, but Chan Master Letan drove him away with his staff. One day, Chan Master Letan suddenly called him to his room and said: 'I have an ancient koan to discuss with you.' Just as the master was about to speak, Chan Master Letan shouted. The master suddenly understood and laughed loudly. Chan Master Letan stepped down from the meditation bed, took the master's hand and said: 'Do you understand the Buddha Dharma?' The master then shouted and pushed him away. Chan Master Letan laughed loudly. Thus, the master's fame spread far and wide, and many came to study.

者宗仰。后歸桑梓。留天童掩關卻。掃者八年。寺偶虛席。郡僚命師開法。恐其遁。預遣吏候于道。故不得辭。受請日上堂曰。咄哉黃面老。佛法付王臣。林下無情客。官差逼殺人。莫有知心底。為我免得么。若無不免將錯就錯。便下座。師凡見僧來。必叱曰。楖栗未擔時。為汝說了也。且道。說個甚麼。招手洗缽。拈扇張弓。趙州柏樹子。靈云見桃華。且擲放一邊。山僧無恁么閑唇吻。與汝打葛藤。何不休歇去。拈拄杖逐之。宣和六年三月二十日。沐浴升堂。說偈脫然示寂。偈曰。寶杖敲空觸處春。箇中消息特彌綸。昨宵風動寒巖冷。驚起泥牛耕白雲。壽七十七。臘五十八。

江州圓通道旻圓機禪師

世稱古佛。興化蔡氏子。母夢吞摩尼寶珠有孕。生五歲。足不履。口不言。母抱游西明寺。見佛像遽履地。合爪稱南無佛。仍作禮。人大異之。及宦學大梁依景德寺德祥出家。試經得度。遍往參激皆染指。親溈山喆禪師最久。晚慕泐潭往謁。潭見默器之。師陳歷參所得不蒙印可。潭舉。世尊拈華。迦葉微笑語。以問。復不契。后侍潭行次。潭以拄杖架肩長噓曰。會么。師擬對。潭便打。有頃復拈草示之曰。是甚麼。師亦擬對。潭遂喝。於是頓明大法。作拈華勢。乃曰。這回瞞旻上座不得也。潭挽曰。更道。

【現代漢語翻譯】現代漢語譯本者宗仰（人名）。後來回到家鄉。留在天童寺閉關。掃地八年。寺里恰好空出職位。地方官員命令宗仰禪師去主持佛法。害怕他逃走，預先派官吏在路上等候。所以宗仰禪師無法推辭。接受邀請那天上堂說法：『咄，這個黃面老（指佛）。佛法交付給王臣。林下的無情之人，官府差事逼死人。有沒有知心的人，為我免去這差事？如果沒有，免不了就將錯就錯。』說完便下座。宗仰禪師凡是見到僧人來，必定呵斥說：『楖栗（指未削皮的木杖）還沒擔起來的時候，就為你們說過了。』且說，說了些什麼？招手洗缽，拿起扇子張弓，趙州柏樹子，靈云見桃花。且都扔到一邊。山僧我沒有那麼多閑工夫，和你們打葛藤（指辯論）。為何不休息去？』拿起拄杖驅趕他們。宣和六年三月二十日，沐浴后升堂，說了偈語，安然示寂。偈語說：『寶杖敲空，到處都是春天。其中的訊息特別圓滿。昨夜風吹動，寒冷的巖石變得寒冷。驚醒了泥牛耕耘白雲。』享年七十七歲，僧臘五十八年。

江州圓通道旻（人名）圓機禪師

世人稱他為古佛。是興化蔡家的兒子。他的母親夢見吞下摩尼寶珠（珍貴的寶珠）而懷孕。出生五歲時，腳不落地，口不說話。母親抱著他遊覽西明寺。見到佛像，他立刻落地，合掌稱念南無佛（皈依佛），並且作禮。人們都感到非常驚異。等到長大后，到大梁求學，依附景德寺的德祥（人名）出家。通過考試得到度牒。廣泛地參訪名師，但都只是略微沾邊。親近溈山喆（人名）禪師最久。晚年仰慕泐潭（人名），前去拜謁。泐潭禪師認為他是沉默寡言的人才。道旻禪師陳述了歷次參訪的所得，但沒有得到泐潭禪師的認可。泐潭禪師舉起世尊拈花，迦葉微笑的典故，來問他。仍然不契合。後來侍奉泐潭禪師行走時，泐潭禪師用拄杖架在他的肩膀上，長長地嘆息說：『會么？』道旻禪師想要回答，泐潭禪師就打他。過了一會兒，泐潭禪師又拿起一根草給他看，說：『這是什麼？』道旻禪師也想要回答，泐潭禪師就喝斥他。於是道旻禪師頓悟大法，做了拈花的姿勢，說道：『這回瞞不過旻上座了。』泐潭禪師拉住他說：『再說。』

【English Translation】 English version The monk Zongyang (name). Later, he returned to his hometown. He stayed at Tiantong Temple in solitary retreat. He swept the grounds for eight years. The temple happened to have a vacant position. Local officials ordered the Zen master to preside over the Dharma. Fearing that he would escape, they sent officials to wait for him on the road in advance. Therefore, Zen master Zongyang could not refuse. On the day he accepted the invitation, he ascended the hall and said: 'Tsk, this yellow-faced old man (referring to the Buddha). The Buddha's Dharma is entrusted to kings and ministers. The heartless people under the forest, the official duties are forcing people to death. Is there anyone who understands my heart and can exempt me from this task? If not, then I will have to make the best of it.' After saying that, he stepped down from the seat. Whenever Zen master Zongyang saw a monk coming, he would scold: 'Before you even carried the staff made of unpeeled wood, I already told you. ' And what did I say? Beckoning to wash the bowl, picking up the fan and drawing the bow, Zhao Zhou's cypress tree, Lingyun's seeing the peach blossoms. Let's throw them all aside. This mountain monk doesn't have so much free time to argue with you. Why don't you go and rest?' He picked up his staff and chased them away. On the twentieth day of the third month of the sixth year of Xuanhe, after bathing, he ascended the hall, spoke a verse, and passed away peacefully. The verse said: 'The precious staff strikes the void, and everywhere is spring. The news within is especially complete. Last night the wind blew, and the cold rocks became colder. Startling the mud ox to plow the white clouds.' He lived to be seventy-seven years old, with fifty-eight years as a monk.

Zen Master Yuandao Daomin (name) of Jiangzhou Yuan Tong

People called him the Ancient Buddha. He was the son of the Cai family of Xinghua. His mother dreamed of swallowing a Mani jewel (precious jewel) and became pregnant. When he was five years old, his feet did not touch the ground, and his mouth did not speak. His mother carried him to visit Ximing Temple. When he saw the Buddha statue, he immediately landed on the ground, put his palms together and chanted Namo Buddha (Homage to Buddha), and bowed. People were very surprised. When he grew up, he went to Daliang to study and became a monk under Dexiang (name) of Jingde Temple. He passed the examination and received his ordination certificate. He widely visited famous teachers, but only touched the surface. He was closest to Zen Master Weisanzhe (name) for the longest time. In his later years, he admired Letan (name) and went to visit him. Zen Master Letan considered him a taciturn talent. Zen Master Daomin recounted what he had gained from his previous visits, but did not receive Zen Master Letan's approval. Zen Master Letan raised the story of the World Honored One holding up a flower and Kashyapa smiling, to ask him. It still did not match. Later, while serving Zen Master Letan, Zen Master Letan put his staff on his shoulder and sighed for a long time, saying: 'Do you understand?' Zen Master Daomin wanted to answer, but Zen Master Letan hit him. After a while, Zen Master Letan picked up a blade of grass and showed it to him, saying: 'What is this?' Zen Master Daomin also wanted to answer, but Zen Master Letan scolded him. Thereupon, Zen Master Daomin suddenly realized the Great Dharma, made the gesture of holding up a flower, and said: 'This time, I can't hide it from the monk Min.' Zen Master Letan grabbed him and said: 'Say more.'

更道。師曰。南山起云。北山下雨。即禮拜。潭首肯。后開法灌溪。次居圓通。以符道濟禪師之記。學者向臻。朝廷聞其道會。宰臣復為之請。錫以命服與圓機號。上堂。諸佛出世無法與人。祇是抽釘㧞楔。除疑斷惑。學道之士不可自謾。若有一疑如芥子許。是汝真善知識。喝一喝曰。是甚麼。切莫刺腦入膠盆。

慶元府二靈知和庵主

蘇臺玉峰張氏子。兒時嘗習坐。垂堂堂傾。父母意其必死。師瞑目自若。因使出家。年滿得度。趨謁泐潭。潭見乃問。作甚麼。師擬對。潭便打。復喝曰。你喚甚麼作禪。師驀領旨。即曰。禪無後無先。波澄大海。月印青天。又問。如何是道。師曰。道紅塵浩浩。不用安排。本無欠少。潭然之。次謁衡岳辯禪師。辯尤器重。元符間。抵雪竇之中峰棲云兩庵。逾二十年嘗有偈曰。竹筧二三升野水。松窗七五片閑云。道人活計祇如此。留與人間作見聞。有志於道者。多往見之。僧至禮拜。師曰。近離甚處。曰天童。師曰。太白峰高多少。僧以手斫額作望勢。師曰。猶有這個在。曰卻請庵主道。師卻作斫額勢。僧擬議。師便打。師初偕天童交禪師問道盟曰。他日吾二人宜踞孤峰絕頂。目視霄漢。為世外之人。不可作今時籍名官府。屈節下氣於人者。后交爽盟至則。師竟不接。正言

【現代漢語翻譯】現代漢語譯本更道（人名，不清楚具體含義）。師（指禪師）說：『南山升起雲霧，北山降下雨水。』那人便禮拜。潭（泐潭禪師）點頭認可。後來開法于灌溪，之後居住在圓通，以應驗符道濟禪師的預言。學者們紛紛前來，朝廷聽聞他的道行，宰相又為他請求，賜予他官服和『圓機』的稱號。上堂說法時說：『諸佛出世，沒有法可以給人，只是抽掉釘子，拔掉木楔，解除疑惑，斷除迷惑。學道的人不可自欺欺人，如果有一點疑惑，像芥菜籽那麼小，就是你真正的善知識。』喝一聲說：『這是什麼？』千萬不要刺破腦袋進入膠盆（比喻陷入困境）。

慶元府二靈知和庵主

是蘇臺玉峰張氏的兒子。小時候曾經練習坐禪，即使廳堂傾斜，父母認為他必死無疑，他仍然閉著眼睛，神態自若。因此父母讓他出家。成年後受戒，前去拜見泐潭禪師。潭禪師見到他便問：『作什麼？』他剛要回答，潭禪師就打了他，又喝道：『你把什麼叫做禪？』他立刻領悟了禪的旨意，便說：『禪無先後，像澄澈的大海，月亮映照在青天。』又問：『什麼是道？』他說：『道在紅塵中浩浩蕩蕩，不用安排，本來就沒有欠缺。』潭禪師認可了他的說法。之後又拜見衡岳辯禪師，辯禪師尤其器重他。元符年間，他住在雪竇的中峰棲云兩座庵堂，超過二十年，曾經作偈說：『竹筧流出二三升山泉，松窗映照七五片閑云。道人的生活就是這樣，留給世人作為見聞。』有志於道的人，大多前去拜見他。有僧人前來禮拜，他說：『最近從哪裡來？』回答說：『天童。』他說：『太白峰有多高？』僧人用手砍額頭，作出遠望的姿勢。他說：『還有這個在。』僧人說：『請庵主說。』他卻作出砍額頭的姿勢。僧人猶豫不決，他就打了僧人。他當初與天童交禪師結為道友盟約說：『將來我們兩人應該佔據孤峰絕頂，目光注視天空，做世外之人，不可像現在這樣，藉著名聲依附官府，對人屈膝低聲。』後來交禪師爽約前來，他竟然不接見。正言（不清楚具體含義）

【English Translation】 English version Geng Dao (name, specific meaning unclear). The master (referring to the Zen master) said, 'Clouds rise from the South Mountain, and rain falls on the North Mountain.' That person then prostrated. Tan (Letan Zen Master) nodded in agreement. Later, he opened the Dharma at Guanxi, and then resided at Yuantong, fulfilling the prophecy of Zen Master Fu Daoji. Scholars flocked to him, and the court heard of his Taoist practice. The prime minister requested on his behalf, and he was granted official robes and the title 'Yuanji'. When he ascended the hall to preach, he said, 'The Buddhas appear in the world without a Dharma to give to people, but only to remove nails, pull out wedges, dispel doubts, and cut off delusions. Those who study the Tao must not deceive themselves. If there is a doubt, as small as a mustard seed, it is your true good teacher.' He shouted, 'What is this?' Do not pierce your head into the glue pot (a metaphor for falling into a predicament).'

The Hermit Zhihe of Erling in Qingyuan Prefecture

He was the son of the Zhang family of Yufeng in Sutai. As a child, he practiced sitting meditation. Even when the hall was collapsing, and his parents thought he would surely die, he closed his eyes and remained calm. Therefore, his parents allowed him to become a monk. After being ordained as an adult, he went to visit Zen Master Letan. Zen Master Tan saw him and asked, 'What are you doing?' As he was about to answer, Zen Master Tan struck him and shouted, 'What do you call Zen?' He immediately understood the meaning of Zen and said, 'Zen has no before and no after, like a clear ocean, the moon reflected in the blue sky.' He then asked, 'What is the Tao?' He said, 'The Tao is vast and boundless in the mundane world, without needing arrangement, originally without lack.' Zen Master Tan approved of his statement. Later, he visited Zen Master Bian of Hengyue, who especially valued him. During the Yuanfu period, he lived in the Qixiyun Hermitage of Zhongfeng in Xuedou for more than twenty years, and once composed a verse saying, 'A bamboo pipe draws two or three sheng of mountain spring water, a pine window reflects seven or five pieces of idle clouds. The Taoist's life is like this, leaving it to the world as something to see and hear.' Those who aspire to the Tao mostly went to visit him. When a monk came to prostrate, he said, 'Where did you come from recently?' He replied, 'Tiantong.' He said, 'How high is Taibai Peak?' The monk chopped his forehead with his hand, making a gesture of looking into the distance. He said, 'You still have this.' The monk said, 'Please, Hermit, speak.' He then made a gesture of chopping his forehead. The monk hesitated, and he struck the monk. He initially made a pact with Zen Master Jiao of Tiantong, saying, 'In the future, we two should occupy solitary peaks and look at the sky, becoming people outside the world, not like now, relying on fame to depend on the government, bowing and scraping to people.' Later, Zen Master Jiao broke the agreement and came, but he did not receive him. Zheng Yan (specific meaning unclear).

陳公以計誘師出山。住二靈。三十年間居無長物。唯二虎侍其右。一日威於人。以偈遣之。宣和七年四月十二日趺坐而逝。正言陳公。狀師行實。及示疾異跡甚詳。仍塑其像二虎侍之。至今存焉。

開先瑛禪師法嗣

紹興府慈氏瑞仙禪師

本郡人。年二十。去家以試經披削。習毗尼。因睹戒性如虛空。持者為迷倒。師謂。戒者束身之法也。何自縛乎。遂探臺教。又閱諸法不自生。亦不從他生。不共不無因。是故說無生。疑曰。又不自他。不共不無。因生畢竟從何而生。即省曰。因緣所生。空假三觀。抑揚性海。心佛眾生。名異體同。十境十乘。轉識成智。不思議境。智照方明。非言詮所及。棄謁諸方。后至投子。廣鑒。問鄉里甚處。師曰。兩浙東越。鑒曰。東越事作么生。師曰。秦望峰高。鑑湖水闊。鑒曰。秦望峰與你自已。是同是別。師曰。西天梵語。此土唐言。鑒曰。此猶是叢林祇對。畢竟是同是別。師便喝。鑒便打。師曰。恩大難酬。便禮拜。后歸里開法。慈氏。室中嘗問僧。三個橐駝兩隻腳。日行萬里趁不著。而今收在玉泉山。不許時人亂斟酌。諸人向甚麼處與仙上座相見。

潭州大溈海評禪師

上堂曰。燈籠上作舞。露柱里藏身。深沙神惡發。崑崙奴生嗔。喝一喝曰。一句

【現代漢語翻譯】現代漢語譯本陳公用計策引誘僧人出山，住在二靈。三十年間，居所沒有多餘的物品，只有兩隻老虎侍奉在他左右。一天，他向人們展示威嚴，用偈語遣走了老虎。宣和七年四月十二日，陳公跏趺而坐圓寂。正言陳公，詳細記載了他的事蹟和示疾時的奇異現象，並塑造了他的雕像，由兩隻老虎侍奉，至今仍然存在。

開先瑛禪師的法嗣

紹興府慈氏瑞仙禪師

是本郡人。二十歲時，離開家去參加科舉考試，剃髮出家，學習毗尼（Vinaya，戒律）。因為看到戒律的本性如同虛空，執著于戒律的人是迷惑顛倒。禪師說：『戒律是約束身心的法門，為何要自我束縛呢？』於是探究天臺宗的教義，又閱讀諸法不自生，也不從他生，不是共同產生，也不是無因而生，所以說無生。他疑惑道：『既不是自己產生，也不是從他產生，不是共同產生，也不是無因而生，那麼產生究竟是從何而來呢？』隨即領悟到：『因緣所生，空假三觀，抑揚性海，心佛眾生，名稱不同本體相同，十境十乘，轉識成智，不可思議的境界，用智慧觀照才能明白。』這些道理不是言語所能表達的。於是放棄了參訪各方，後來到了投子廣鑒（Touzi Guangjian）處。廣鑒問他家鄉在哪裡，禪師說：『兩浙東越。』廣鑒說：『東越的事情怎麼樣？』禪師說：『秦望峰（Qinwang Peak）高聳，鑑湖（Jian Lake）水面寬闊。』廣鑒說：『秦望峰和你自己，是相同還是不同？』禪師說：『西天梵語，此土唐言。』廣鑒說：『這仍然是叢林中的應對，究竟是相同還是不同？』禪師便喝斥一聲。廣鑒便打他。禪師說：『恩情深重難以報答。』便禮拜。後來回到家鄉開創佛法，在慈氏。禪房中曾經問僧人：『三個橐駝（Tuotuo，駱駝）兩隻腳，日行萬里也追趕不上。如今收藏在玉泉山（Yuquan Mountain），不許世人隨意斟酌。』你們在什麼地方與仙上座相見？

潭州大溈海評禪師

上堂說法：『在燈籠上跳舞，在露柱里藏身。深沙神（Shensha Shen）發怒，崑崙奴（Kunlun Nu）生氣。』喝一聲說：『一句』

【English Translation】 English version Master Chen used a plan to lure the monks out of the mountain and resided in Erling. For thirty years, his dwelling had no excess possessions, only two tigers attending to his right. One day, he displayed his authority to the people and sent the tigers away with a verse. On the twelfth day of the fourth month of the Xuanhe seventh year, Master Chen sat in the lotus position and passed away. Zhengyan Chen's biography details his deeds and the extraordinary signs when he was ill, and his statue was sculpted with two tigers attending him, which still exists today.

Successor of Dharma Master Kaixian Ying

Chan Master Ruixian of Cishi in Shaoxing Prefecture

He was a native of this prefecture. At the age of twenty, he left home to take the imperial examination, shaved his head, and studied the Vinaya (Vinaya, monastic rules). Because he saw that the nature of precepts is like empty space, and those who cling to precepts are deluded and confused. The Master said, 'Precepts are methods to restrain the body and mind, why bind oneself?' Thereupon, he explored the teachings of the Tiantai school and also read that all dharmas do not arise from themselves, nor do they arise from others, not from both together, nor without a cause, therefore it is said that they are without arising. He doubted, 'If they are not self-arising, not arising from others, not arising from both together, and not arising without a cause, then from where do they ultimately arise?' Immediately, he realized, 'They arise from conditions, the three contemplations of emptiness, provisionality, and the middle way, elevating and suppressing the sea of nature, mind, Buddha, and sentient beings, different in name but the same in essence, the ten realms and ten vehicles, transforming consciousness into wisdom, the inconceivable realm, wisdom illuminates clearly.' These principles cannot be expressed in words. Thereupon, he gave up visiting various places and later arrived at Touzi Guangjian (Touzi Guangjian). Guangjian asked him where his hometown was. The Master said, 'East Yue of Liangzhe.' Guangjian said, 'What is happening in East Yue?' The Master said, 'Qinwang Peak (Qinwang Peak) is towering, and Jian Lake (Jian Lake) is vast.' Guangjian said, 'Is Qinwang Peak the same as yourself or different?' The Master said, 'Western Heaven's Sanskrit, this land's Tang language.' Guangjian said, 'This is still a response in the monastery, ultimately, are they the same or different?' The Master then shouted. Guangjian then hit him. The Master said, 'The kindness is great and difficult to repay.' Then he bowed. Later, he returned to his hometown to establish the Dharma at Cishi. In the abbot's room, he once asked the monks, 'Three Tuotuo (Tuotuo, camels) with two feet, cannot be caught up with even traveling ten thousand miles a day. Now they are stored in Yuquan Mountain (Yuquan Mountain), not allowing people to arbitrarily speculate. Where do you meet the venerable Xian?'

Chan Master Haiping of Dawei in Tanzhou

Ascending the hall, he said, 'Dancing on the lantern, hiding in the pillar. Shensha Shen (Shensha Shen) becomes enraged, Kunlun Nu (Kunlun Nu) becomes angry.' He shouts, 'One sentence.'

合頭語。萬劫墮迷津。

圓通仙禪師法嗣

溫州凈光了威佛日禪師

僧問。如何是祖師西來意。師曰。一宿二宿程。千山萬山月。曰意旨如何。師曰。朝看東南。暮看西北。曰向上更有事也無。師曰。人心難滿。溪壑易填。問時節因緣即不問。惠超佛話事如何。師曰。波斯彎弓面轉黑。曰意旨如何。師曰。穿過髑髏笑未休。曰學人好好借問。師曰。黃泉無邸店。今夜宿誰家。

像田卿禪師法嗣

慶元府雪竇持禪師

郡之盧氏子。僧問。中秋不見月時如何。師曰。更待夜深看。曰忽若黑雲未散。又且如何。師曰。爭怪得老僧。上堂。悟心容易息心難。息得心源到處閑。斗轉星移天欲曉。白雲依舊覆青山。

紹興府石佛益禪師

上堂。一葉落天下秋。一塵起大地收。一法透萬法周。且道。透那一法。遂喝曰。切忌錯認驢鞍橋。作阿爺下頷。便下座。

褒親瑞禪師法嗣

安州應城壽寧道完禪師

僧問。雲從龍風從虎。未審和尚從個甚麼。師曰。一字空中畫。曰得恁么奇特。師曰。千手大悲提不起。問十方國土中。唯有一乘法。如何是一乘法。師曰。斗量不盡。曰恁么則。動容揚古路。不墮悄然機。師曰。作么生是悄然機。僧舉頭看。師舉起拂子。僧喝

【現代漢語翻譯】現代漢語譯本：【合頭語】（引言）：長久以來，人們沉淪在迷惑的河流中。

圓通仙禪師的法嗣

溫州凈光了威佛日禪師

有僧人問：『什麼是祖師西來意？』禪師說：『一宿二宿的路程，千山萬山的月亮。』僧人說：『意旨是什麼？』禪師說：『早上看東南，晚上看西北。』僧人說：『向上還有更深的事情嗎？』禪師說：『人心難以滿足，溪谷容易填滿。』問：『時節因緣暫且不問，惠超佛說了什麼？』禪師說：『波斯人拉開弓，面孔轉為黑色。』僧人說：『意旨是什麼？』禪師說：『穿過髑髏（dú lóu，頭蓋骨）還在笑。』僧人說：『學人好好地請問。』禪師說：『黃泉沒有旅店，今晚宿在誰家？』

象田卿禪師的法嗣

慶元府雪竇持禪師

郡里的盧氏子弟。僧人問：『中秋節看不見月亮時如何？』禪師說：『再等夜深了看。』僧人說：『如果黑雲沒有散開，又該如何？』禪師說：『不要怪老僧。』上堂說法：『悟心容易息心難，息得心源到處閑。斗轉星移天將曉，白雲依舊覆青山。』

紹興府石佛益禪師

上堂說法：『一葉落而知天下秋，一塵起而知大地收。一法透而萬法周。』那麼，透的是哪一法？』於是喝一聲說：『切忌錯認驢鞍橋，當作阿爺的下巴。』便下座。

褒親瑞禪師的法嗣

安州應城壽寧道完禪師

有僧人問：『云從龍，風從虎，未審和尚從個什麼？』禪師說：『一字空中畫。』僧人說：『得這麼奇特？』禪師說：『千手大悲也提不起。』問：『十方國土中，唯有一乘法（yī shèng fǎ，佛教教義，指能使眾生達到解脫的唯一途徑），如何是一乘法？』禪師說：『斗量不盡。』僧人說：『這樣說來，動容揚古路，不墮悄然機。』禪師說：『怎麼生是悄然機？』僧人舉頭看。禪師舉起拂子。僧人喝一聲。

【English Translation】 English version: Opening Remarks: For countless eons, people have fallen into the river of delusion.

Dharma Heir of Zen Master Yuantong Xian

Zen Master Fori Liaowei of Jingguang Temple in Wenzhou

A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'A journey of one or two nights, the moon over thousands of mountains.' The monk said: 'What is the intent?' The Master said: 'Look southeast in the morning, northwest in the evening.' The monk said: 'Is there anything further beyond?' The Master said: 'The human heart is hard to fill, but a ravine is easy to fill.' Asked: 'I won't ask about the seasonal conditions. What did Huichao Buddha say?' The Master said: 'The Persian draws his bow, his face turns black.' The monk said: 'What is the intent?' The Master said: 'Laughing still after passing through the skull (dú lóu, skull).' The monk said: 'This student respectfully asks.' The Master said: 'There are no inns in the Yellow Springs; in whose house shall we stay tonight?'

Dharma Heir of Zen Master Xiangtian Qing

Zen Master Chi of Xuedou in Qingyuan Prefecture

A member of the Lu family in the prefecture. A monk asked: 'What is it like when the moon is not seen during the Mid-Autumn Festival?' The Master said: 'Wait until late at night to see.' The monk said: 'What if the dark clouds have not dispersed?' The Master said: 'Don't blame the old monk.' Ascending the Dharma hall: 'Enlightening the mind is easy, but calming the mind is difficult. When the source of the mind is calmed, everywhere is peaceful. The Big Dipper turns, the stars shift, and the sky is about to dawn; the white clouds still cover the green mountains.'

Zen Master Yi of Shifo in Shaoxing Prefecture

Ascending the Dharma hall: 'One leaf falls, and the world knows it is autumn; one speck of dust arises, and the earth knows it is being gathered. One Dharma penetrates, and all Dharmas are complete.' Then, which Dharma penetrates?' Then he shouted: 'Beware of mistaking the donkey's saddle for your father's chin!' Then he descended from his seat.

Dharma Heir of Zen Master Baoqin Rui

Zen Master Dao Wan of Shouning in Yingcheng, Anzhou

A monk asked: 'Clouds follow the dragon, wind follows the tiger; I don't know what the Master follows?' The Master said: 'A character drawn in the air.' The monk said: 'Is it so extraordinary?' The Master said: 'Even the Thousand-Handed Great Compassion cannot lift it.' Asked: 'In the ten directions of the lands, there is only the One Vehicle Dharma (yī shèng fǎ, Buddhist doctrine, referring to the only path that enables sentient beings to achieve liberation). What is the One Vehicle Dharma?' The Master said: 'It cannot be measured with a bushel.' The monk said: 'In that case, moving and praising the ancient path does not fall into silent machinery.' The Master said: 'What is silent machinery?' The monk looked up. The Master raised his whisk. The monk shouted.

一喝。師曰。大好悄然。上堂。古人見此月。今人見此月。此月鎮常存。古今人還別。若人心似月。碧潭光皎潔。決定是心源。此說更無說。咄上堂。諸禪德。三冬告盡。臘月將臨三十夜。作么生祇準。良久曰。衣穿瘦骨露。屋破看星眠。

兜率悅禪師法嗣

撫州疏山了常禪師

僧問。如何是疏山為人底句。師曰。懷中玉尺未輕擲。袖裡金錘劈面來。上堂。等閑放下。佛手掩不住。特地收來。大地絕纖埃。向君道。莫疑猜。處處頭頭見善財。錘下。分明如得旨。無限勞生眼自開。

隆興府兜率慧照禪師

南安郭氏子。上堂。龍安山下道路縱橫。兜率宮中樓閣重疊。雖非天上不是人間。到者安心全忘諸念。善行者不移雙足善入者。不動雙扉。自能笑傲煙蘿誰管。坐消歲月。既然如是。且道。向上還有事也無。良久曰。莫教推落巖前石。打破下方遮日云。上堂。舉拂子曰。端午龍安亦鼓橈。青山云里得逍遙。飢餐渴飲無窮樂。誰愛爭先奪錦標。卻向乾地上劃船。高山頭起浪。明椎玉鼓。暗展鐵旗。一盞菖蒲茶。數個沙糖粽。且移取北郁單越來。與南閻浮提斗額看。擊禪床下座。上堂。兜率都無伎倆。也敩諸方榜樣。五日一度升堂。起動許多龍象。禪道佛法。又無到此。將何供養。須知。達

【現代漢語翻譯】現代漢語譯本一喝。師父說：『真是太安靜了。』上堂說法。古人見到的月亮，今人見到的也是這個月亮。這個月亮一直存在，古人和今人有什麼區別呢？如果人心像月亮一樣，在碧綠的深潭中光輝皎潔，那就可以確定這就是心的本源，除此之外沒有別的說法了。咄！上堂說法。各位禪德，三個月的時間已經過去，臘月將要來臨，三十除夕夜，你們打算如何應對？停頓了很久，師父說：『衣服穿破了露出瘦骨，屋頂破了可以看著星星睡覺。』

兜率悅禪師的法嗣

撫州疏山了常禪師

有僧人問道：『什麼是疏山禪師為人處世的關鍵語句？』師父說：『懷中的玉尺不會輕易拋擲，袖子里的金錘劈面而來。』上堂說法。輕易放下，佛手也遮掩不住。特意收回來，大地上沒有一絲塵埃。告訴你們，不要懷疑猜測，處處都能見到善財童子。錘子落下，分明像是領悟了旨意，無數人因此開啟了智慧之眼。

隆興府兜率慧照禪師

是南安郭氏的子弟。上堂說法。龍安山下的道路縱橫交錯，兜率宮中的樓閣重重疊疊。雖然不是天上，但也不是人間，到達這裡的人安心忘卻所有念頭。善於行走的人不用移動雙腳，善於進入的人不用推動門扉。自然能夠笑著傲視煙霧，誰來管你，安安靜靜地度過歲月。既然是這樣，那麼，向上還有更高深的事情嗎？停頓了很久，師父說：『不要讓人推落巖石前的石頭，打破下方遮蔽太陽的雲彩。』上堂說法。舉起拂塵說：『端午節在龍安也敲鑼打鼓，在青山雲霧中逍遙自在。飢餓了就吃，口渴了就喝，享受無窮的快樂，誰還喜歡爭先恐後地去奪取錦標呢？』卻在乾燥的地上劃船，在高山上掀起波浪，明裡敲打著玉鼓，暗裡展開著鐵旗。一盞菖蒲茶，幾個沙糖粽子，暫且把北郁單越（Uttarakuru，北俱盧洲）挪移過來，與南閻浮提（Jambudvipa，南贍部洲）比比高低。』敲擊禪床後下座。上堂說法。兜率寺沒有什麼特別的伎倆，也學著其他地方的樣子，五天一次升堂說法，驚動了這麼多的龍象（比喻有力量的人）。禪道佛法，又沒有到達這裡，拿什麼來供養呢？須知，達到

【English Translation】 English version A shout. The Master said, 'What a great silence!' Ascending the platform: 'The ancients saw this moon, and people today see this moon. This moon always exists, but are the ancients and people today different? If people's hearts are like the moon, bright and clear in a green pool, then it is definitely the source of the mind, and there is nothing more to say.' Ahem! Ascending the platform: 'All you Zen practitioners, the three winter months are coming to an end, and the twelfth lunar month is approaching. What will you do on the thirtieth night of the lunar year?' After a long pause, the Master said, 'Clothes are worn through, revealing thin bones; the roof is broken, allowing one to sleep while watching the stars.'

Doushuai Yue Chan Master's Dharma Successor

Fuzhou Shushan Liaochang Chan Master

A monk asked, 'What is the key phrase of Shushan's way of dealing with people?' The Master said, 'The jade ruler in my bosom is not lightly thrown, and the golden hammer in my sleeve comes smashing in your face.' Ascending the platform: 'Letting go casually, the Buddha's hand cannot cover it. Deliberately taking it back, the earth is free from even the slightest dust. I tell you, do not doubt or guess; everywhere you look, you see Sudhana (Shancai Tongzi, a virtuous youth).' The hammer falls, clearly as if understanding the meaning; countless sentient beings' eyes open by themselves.

Longxing Prefecture Doushuai Huizhao Chan Master

He was a son of the Guo family of Nan'an. Ascending the platform: 'The roads below Long'an Mountain are crisscrossing, and the pavilions in Doushuai Palace are layered upon layers. Although it is not heaven, it is not the human world. Those who arrive here are at peace, forgetting all thoughts. Those who are good at walking do not move their feet, and those who are good at entering do not push the doors. Naturally, they can laugh and be proud of the mist and clouds; who cares, quietly passing the years.' Since this is the case, then, is there anything more profound beyond this?' After a long pause, the Master said, 'Do not let anyone push the stone in front of the cliff, breaking the clouds below that block the sun.' Ascending the platform: 'Holding up the whisk, he said, 'On the Dragon Boat Festival in Long'an, drums and oars are also beaten, enjoying carefree leisure in the green mountains and clouds. When hungry, eat; when thirsty, drink, enjoying endless joy; who still likes to compete to win the brocade banner?' Yet rowing a boat on dry land, stirring up waves on the top of a high mountain, openly beating jade drums, secretly unfurling iron flags. A cup of calamus tea, a few sugar-filled rice dumplings, let's temporarily move Uttarakuru (North Kurukshetra) here to compete with Jambudvipa (Southern Continent).' Striking the Zen platform, he descended from his seat. Ascending the platform: 'Doushuai Temple has no special skills; it also imitates the example of other places, ascending the platform to preach every five days, startling so many dragons and elephants (metaphor for powerful people). Zen and the Buddha's Dharma have not yet arrived here; what shall we offer? Know that reaching'

磨西來分付一條拄杖。乃拈起曰。所以道。你有拄杖子。我與你拄杖子。你無拄杖子。我奪你拄杖子。且道。那個是賓句。那個是主句。若斷得去。即途中受用。若斷不得。且世諦流佈。乃拋下拄杖。

丞相張商英居士

字天覺。號無盡。年十九應舉入京。道由向氏家。向預夢神人報曰。明日接相公。凌晨公至。向異之。勞問勤晪。乃曰。秀才未娶。當以女奉灑掃。公謙辭再三。向曰。此行若不了。當吾亦不爽前約后。果。及第乃娶之。初任主簿。因入僧寺。見藏經梵夾金字齊整。乃怫然曰。吾孔聖之書。不如胡人之教人所仰重。夜坐書院中。研墨吮筆。憑紙長吟。中夜不眠。向氏呼曰。官人夜深。何不睡去。公以前意白之。正此著無佛論。嚮應聲曰。既是無佛。何論之有。當須著有佛論始得。公疑其言。遂已之。后訪一同。列見佛龕前經卷。乃問曰。此何書也。同列曰。維摩詰所說經。公信手開卷。閱到此病非地大亦不離地大處。嘆曰。胡人之語亦能爾耶。問此經幾卷。曰三卷。乃借歸閱。次向氏問。看何書。公曰。維摩詰所說經。向曰。可熟讀此經。然後著無佛論。公悚然異其言。由是深信佛乘。留心祖道。元祐六年。為江西漕。首謁東林照覺總禪師。覺詰其所見處。與已符合。乃印可。覺曰。吾有

【現代漢語翻譯】現代漢語譯本：磨西來遞過來一根拄杖。於是拿起拄杖說：『所以說，你有拄杖子，我給你拄杖子；你沒有拄杖子，我奪你的拄杖子。』那麼，哪個是賓句，哪個是主句？如果能當機立斷，就能在途中受用；如果不能當機立斷，那就只能在世俗中流傳。』於是拋下拄杖。

丞相張商英居士（張商英，字天覺，號無盡）

字天覺，號無盡。十九歲時赴京趕考，路過向氏家。向氏事先夢見神人告知：『明日迎接相公。』凌晨，張商英到達，向氏感到驚異，慇勤招待。張商英說：『秀才尚未娶妻，怎敢讓小姐來灑掃。』向氏再三謙讓。向氏說：『此行如果不能成功，我也不違背之前的約定。』果然，張商英及第，於是娶了向氏。起初擔任主簿，因為進入僧寺，看到藏經梵夾金字整齊，於是憤然說：『我們孔聖的書，不如胡人的教義受人仰慕重視。』晚上坐在書院中，研墨吮筆，靠著紙長吟，半夜不能入睡。向氏呼喚說：『官人夜深了，為何不睡？』張商英將之前的想法告訴了她，正要寫無佛論。向氏應聲說：『既然是無佛，又有什麼可論的呢？應當寫有佛論才對。』張商英懷疑她的話，於是作罷。後來拜訪一位同僚，看到佛龕前的經卷，於是問道：『這是什麼書？』同僚說：『《維摩詰所說經》（Vimalakirti Sutra）。』張商英隨意打開書卷，讀到『此病非地大亦不離地大處』，感嘆道：『胡人的話也能這樣嗎？』問這部經有幾卷，回答說三卷。於是借回家閱讀。後來向氏問：『看什麼書？』張商英說：『《維摩詰所說經》。』向氏說：『可以熟讀此經，然後再寫無佛論。』張商英悚然，覺得她的話不同尋常，由此深信佛法，留心祖師之道。元祐六年，擔任江西漕運使，首先拜謁東林照覺總禪師（Donglin Zhaojue Zong Chan Master）。照覺禪師詰問他的見解，與自己相符，於是印可。照覺禪師說：『我有一……』

【English Translation】 English version: Moxi came and handed over a staff. Then, picking it up, he said: 'Therefore, it is said, if you have a staff, I will give you a staff; if you have no staff, I will take away your staff.' Now, which is the object clause and which is the subject clause? If you can cut it off decisively, you can benefit from it on the way; if you cannot cut it off decisively, then it will only circulate in the mundane world.' Then he threw down the staff.

Layman Zhang Shangying (Zhang Shangying), the Prime Minister

His courtesy name was Tianjue, and his pseudonym was Wujin. At the age of nineteen, he went to the capital to take the imperial examination, passing by the Xiang family's house. Xiang had a dream in advance where a divine person informed him: 'Tomorrow, welcome the Prime Minister.' In the early morning, Zhang Shangying arrived, and Xiang felt surprised, entertaining him diligently. Zhang Shangying said: 'This scholar is not yet married, how dare I let the young lady sweep the floor.' Xiang declined repeatedly. Xiang said: 'If this journey is not successful, I will not break my previous agreement.' Indeed, Zhang Shangying passed the examination and married Xiang's daughter. Initially serving as a registrar, he entered a monastery and saw the neatly arranged Sanskrit scriptures with golden characters, and he angrily said: 'Our Confucian scriptures are not as revered as the teachings of the barbarians.' At night, he sat in the study, grinding ink and sucking his brush, leaning on the paper and chanting for a long time, unable to sleep in the middle of the night. Xiang called out: 'Official, it is late at night, why don't you go to sleep?' Zhang Shangying told her his previous thoughts, intending to write a treatise on the non-existence of Buddha. Xiang responded: 'Since there is no Buddha, what is there to discuss? You should write a treatise on the existence of Buddha.' Zhang Shangying doubted her words and stopped. Later, he visited a colleague and saw the scriptures in front of the Buddha shrine, and asked: 'What is this book?' The colleague said: 'The Vimalakirti Sutra (Vimalakirti Sutra).' Zhang Shangying casually opened the scroll and read, 'This disease is neither of the earth element nor apart from the earth element,' and exclaimed: 'Can the words of the barbarians be like this?' He asked how many volumes this sutra had, and the reply was three volumes. So he borrowed it to read at home. Later, Xiang asked: 'What book are you reading?' Zhang Shangying said: 'The Vimalakirti Sutra.' Xiang said: 'You should read this sutra thoroughly before writing a treatise on the non-existence of Buddha.' Zhang Shangying was startled, feeling that her words were unusual, and from then on, he deeply believed in Buddhism and paid attention to the path of the patriarchs. In the sixth year of Yuanyou, he served as the transport commissioner of Jiangxi, and first visited Chan Master Zong of Donglin Zhaojue (Donglin Zhaojue Zong Chan Master). Chan Master Zhaojue questioned his views, which were in accordance with his own, and then approved. Chan Master Zhaojue said: 'I have a...'

得法弟子。住玉溪。乃慈古鏡也。亦可與語。公復因按部過分寧。諸禪迓之。公到。先致敬玉溪慈。次及諸山。最後問兜率悅禪師。悅為人短小。公曾見龔德莊說其聰明可人。乃曰。聞公善文章。悅大笑曰。運使失卻一隻眼了也。從悅臨濟九世孫。對運使論文章。政如運使。對從悅論禪也。公不然其語。乃強屈指曰。是九世也。問玉溪去此多少。曰三十里。曰兜率聻。曰五里。公是夜乃至兜率。悅先一夜夢。日輪昇天。被悅以手摶取。乃說與首座曰。日輪運轉之義。聞張運使非久過此。吾當深錐痛劄。若肯回頭。則吾門幸事。座曰。今之士大夫。受人取奉慣。恐其惡發別生事也。悅曰。正使煩惱。祇退得我院。也別無事。公與悅語次。稱賞東林。悅未肯其說。公乃題寺后擬瀑軒詩。其略曰。不向廬山尋落處。像王鼻孔謾遼天。意譏其不肯東林也。公與悅語。至更深論及宗門事。悅曰。東林既印可運使。運使于佛祖言教有少疑否。公曰有。悅曰。疑何等語。公曰。疑香嚴獨腳頌德山拓缽話。悅曰。既於此有疑。其餘安得無耶。祇如巖頭言末後句。是有耶是無耶。公曰有。悅大笑。便歸方丈。閉卻門。公一夜睡不穩。至五更下床。觸翻溺器。乃大徹。猛省前話。遂有頌曰。鼓寂鐘沉拓缽回。巖頭一拶語如雷。果然祇得三年

活。莫是遭他授記來。遂扣方丈門曰。某已捉得賊了。悅曰。贓在甚處。公無語。悅曰。都運且去。來日相見。翌日公遂舉前頌。悅乃謂曰。參禪祇為命根不斷。依語生解。如是之說。公已深悟。然至極微細處。使人不覺不知。墮在區宇。乃作頌證之曰。等閑行處。步步皆如。雖居聲色。寧滯有無。一心靡異。萬法非殊。休分體用。莫擇精粗。臨機不礙。應物無拘。是非情盡。凡聖皆除。誰得誰失。何親何疏。拈頭作尾。指實為虛。翻身魔界。轉腳邪涂。了無逆順。不犯工夫。公邀悅至建昌。途中一一伺察。有十頌敘其事。悅亦有十頌酬之。時元祐八年八月也。公一日謂大慧曰。余閱雪竇拈古。至百丈再參馬祖因緣曰。大冶精金應無變色。投卷嘆曰。審如是豈得有臨濟今日耶。遂作一頌曰。馬師一喝大雄峰。深入髑髏三日聾。黃檗聞之驚吐舌。江西從此立宗風。后平禪師致書云。去夏讀臨濟宗派。乃知居士得大機大用。且求頌本。余作頌寄之曰。吐舌耳聾師已曉。捶胸祇得哭蒼天。盤山會裡翻筋斗。到此方知普化顛。諸方往往以余聰明博記。少知餘者。師自江西法窟來。必辨優劣。試為老夫言之。大慧曰。居士見處。與真凈死心合。公曰。何謂也。大慧舉真凈頌曰。客情步步隨人轉。有大威光不能現。突然一喝雙耳聾

【現代漢語翻譯】現代漢語譯本：活。莫不是他（指他人）已經得到了授記（預言成佛）？於是敲打方丈的門說：『我已捉到賊了！』佛印禪師說：『贓物在哪裡？』蘇東坡無話可說。佛印禪師說：『都運（蘇東坡的官職）暫且回去吧，明日再見。』第二天，蘇東坡便呈上之前的偈頌。佛印禪師於是說：『參禪只因爲命根不斷，依著言語產生理解，像這樣的說法，您已經深刻領悟了。然而在極其細微之處，使人不知不覺，墮入侷限。』於是作偈頌印證他說：『等閑行走之處，步步都合乎如如之理。雖然身處聲色之中，寧可不滯留在有無的分別上。一心沒有差異，萬法並非殊異。不要區分體和用，不要選擇精和粗。面臨機緣沒有阻礙，應付事物沒有拘束。是非之情斷盡，凡夫和聖人全都消除。誰得到誰失去？誰親近誰疏遠？把開頭當成結尾，把真實的說成虛假。翻身進入魔界，轉腳踏入邪途。完全沒有逆和順，不費絲毫工夫。』蘇東坡邀請佛印禪師到建昌。途中一一觀察佛印禪師的言行，寫了十首偈頌敘述這件事。佛印禪師也有十首偈頌酬答他。當時是元祐八年八月。蘇東坡一日對大慧宗杲（禪師）說：『我閱讀雪竇顯的拈古，到百丈懷海再參馬祖道一的因緣時，雪竇顯說：『大冶精金應無變色。』我放下書卷嘆息道：『如果真是這樣，哪裡會有臨濟義玄的今日呢？』於是作了一首偈頌說：『馬祖一喝如大雄峰，深入髑髏三日聾。黃檗希運聞之驚吐舌，江西從此立宗風。』後來平禪師寫信來說：『去年夏天讀了臨濟宗派的著作，才知道居士您得到了大機大用。』並且請求蘇東坡的偈頌原本。蘇東坡作偈頌寄給他，說：『吐舌耳聾師已曉，捶胸只得哭蒼天。盤山寶積會裡翻筋斗，到此方知普化顛。』各方往往認為我聰明博記，很少有人瞭解我。禪師您從江西的佛法窟穴而來，必定能辨別優劣，請為我這個老頭子說說看。』大慧宗杲說：『居士您的見解，與真凈克文、死心悟新相合。』蘇東坡說：『怎麼說？』大慧宗杲舉出真凈克文的偈頌說：『客情步步隨人轉，有大威光不能現。突然一喝雙耳聾！』

【English Translation】 English version: 『Alive. Could it be that he (referring to someone else) has already received the prediction (of becoming a Buddha)?』 Thereupon, he knocked on the door of the abbot's room, saying, 『I have caught the thief!』 Chan Master Foyin said, 『Where is the stolen goods?』 Su Dongpo was speechless. Chan Master Foyin said, 『Du Yun (Su Dongpo's official title), please return for now, and we shall meet again tomorrow.』 The next day, Su Dongpo presented the previous verse. Chan Master Foyin then said, 『Practicing Chan is only because the root of life is not severed. Relying on words to generate understanding, such a saying means you have deeply understood. However, in extremely subtle places, it makes people unknowingly fall into limitations.』 Thereupon, he composed a verse to confirm him, saying, 『In ordinary walking places, every step is in accordance with suchness. Although dwelling in sights and sounds, it is better not to be attached to the distinctions of existence and non-existence. The one mind has no difference, and the myriad dharmas are not distinct. Do not distinguish between substance and function, do not choose between the refined and the coarse. Facing opportunities without obstruction, dealing with things without restraint. The emotions of right and wrong are exhausted, and ordinary beings and sages are all eliminated. Who gains and who loses? Who is close and who is distant? Taking the beginning as the end, and calling the real as the false. Turning over into the realm of demons, stepping into the path of evil. There is completely no opposition or compliance, without expending any effort.』 Su Dongpo invited Chan Master Foyin to Jianchang. Along the way, he observed Chan Master Foyin's words and actions one by one, and wrote ten verses describing the matter. Chan Master Foyin also had ten verses in response to him. At that time, it was August of the eighth year of the Yuan祐 era. One day, Su Dongpo said to Dahui Zonggao (Chan Master), 『I read Xuedou Xian's commentaries on ancient cases, and when I came to Baizhang Huaihai's re-visiting of the cause and condition of Mazu Daoyi, Xuedou Xian said, 『The refined gold of the great furnace should not change color.』 I put down the scroll and sighed, 『If it is really like this, where would there be Linji Yixuan today?』 Thereupon, he composed a verse saying, 『Mazu's shout is like the Great Hero Peak, deeply penetrating the skull for three days of deafness. Huangbo Xiyun was shocked and stuck out his tongue upon hearing it, and the Jiangxi school was established from then on.』 Later, Chan Master Ping wrote a letter saying, 『Last summer, I read the works of the Linji school, and I realized that you, layman, have obtained great potential and great function.』 And he requested Su Dongpo's original verse. Su Dongpo composed a verse and sent it to him, saying, 『Sticking out the tongue and deafness, the master already understands, beating the chest can only cry to the heavens. Somersaulting in the assembly of Panshan Baoji, only then do we know that Puhua is crazy.』 People in various places often think that I am intelligent and have a good memory, but few people understand me. Chan Master, you come from the Dharma cave of Jiangxi, you must be able to distinguish between good and bad, please tell me, this old man.』 Dahui Zonggao said, 『Your views, layman, are in agreement with Zhenjing Kewen and Sixin Wuxin.』 Su Dongpo said, 『How so?』 Dahui Zonggao cited Zhenjing Kewen's verse, saying, 『The guest's feelings turn with people at every step, and great majestic light cannot appear. Suddenly a shout, both ears are deaf!』

。那吒眼開黃檗面。死心拈曰。云巖要問。雪竇既是大冶精金。應無變色。為甚麼卻三日耳聾。諸人要知么從前汗馬無人識。祇要重論蓋代功。公拊幾曰。不因公語。爭見真凈死心用處。若非二大老。難顯雪竇馬師爾。公于宣和四年十一月黎明。口占遺表。命子弟書之。俄取枕擲門窗上。聲如雷震。眾視之。已薨矣。公有頌古。行於世。茲不復錄。

法雲杲禪師法嗣

隨州洞山辯禪師

上堂。不是心。不是佛。不是物。鉆天鷂子遼天。鶻不度。火不度。水不度。罏離弦箭。發沒回途。直饒會得十分去。笑倒西來碧眼胡。

東京慧海儀禪師

上堂。無相如來示現身。破魔兵眾絕纖塵。七星斜映風生處。四海還歸舊主人。諸仁者。大迦葉靈山會上見佛拈華。投機微笑。須菩提聞佛說法。深解義趣。涕淚悲泣。且道笑者。是哭者是。不見道。萬派橫流總向東。超然八面自玲瓏。萬人膽破沙場上。一箭雙鵰落碧空。上堂。舉溈山坐次仰山問和尚百年後有人問先師法道如何祇對。溈曰。一粥一飯。仰曰。前面有人不肯。又作么生。溈曰。作家師。僧仰便禮拜。溈曰。逢人不得錯舉。師曰。自古及今。多少人下語道。嚴而不威。恭而無禮。橫按拄杖。豎起拳頭。若祇恁么卻如何知得他父子相契處。

【現代漢語翻譯】現代漢語譯本：『那吒眼開黃檗面』，死心禪師拈出這句話說：『云巖禪師如果來問，雪竇禪師既然是大冶精煉的金子，應該不會變色，為什麼還會三日耳聾呢？』各位想知道嗎？從前汗馬功勞無人知曉，只在于重新評論這蓋世功勛。公（指雪竇禪師）拍著桌子說：『不是因為你的話，怎麼能見到真凈死心的用處？如果不是這兩位大老，難以彰顯雪竇禪師和馬祖道一的禪風。』宣和四年十一月黎明，公口述遺表，命弟子們記錄下來。隨即拿起枕頭扔向門窗，聲音如雷震。眾人看時，公已經圓寂了。公有頌古流傳於世，這裡不再重複記錄。

法雲杲禪師的法嗣

隨州洞山辯禪師

上堂說法：『不是心，不是佛，不是物。』鉆天的鷂子在遼闊的天空翱翔，連鶻鳥都無法飛過。火燒不到，水淹不到。如同離弦的箭，發出后無法回頭。即使你完全領會了，也會笑倒西來的碧眼胡人（指達摩祖師）。

東京慧海儀禪師

上堂說法：『無相如來示現法身，破除魔兵眾，斷絕纖塵。七星斜映，風生之處，四海迴歸舊主人。』各位仁者，大迦葉（Mahākāśyapa）在靈山會上見到佛陀拈花，投機微笑。須菩提（Subhūti）聽聞佛陀說法，深刻理解義趣，涕淚悲泣。那麼，是笑的人對呢？還是哭的人對呢？不見道：萬千支流最終都流向東方，超然於世，八面玲瓏。萬人在沙場上膽破，一箭雙鵰，墜落碧空。上堂說法，舉溈山靈祐禪師（Guishan Lingyou）坐禪時，仰山慧寂禪師（Yangshan Huiji）問：『和尚百年之後，如果有人問先師的法道如何回答？』溈山說：『一粥一飯。』仰山說：『前面有人不肯這樣說，又該怎麼回答？』溈山說：『真是個內行。』仰山便禮拜。溈山說：『逢人不可隨便亂說。』禪師說：『自古至今，多少人下語說，嚴厲而不顯得兇惡，恭敬而不顯得虛偽，橫著拄杖，豎起拳頭。如果只是這樣，又如何能知道他們父子相契合之處呢？』

【English Translation】 English version: 'Nata's eyes open to the face of huangbo (Chinese cork tree).' Sixin (Dead Heart) Chan master commented, 'If Yunyan (Yunyan Tansheng) were to ask, since Xuetou (Xuetou Chongxian) is refined gold from a great furnace, he should not change color. Why then would he be deaf for three days?' Do you all want to know? In the past, no one recognized the merits of his warhorse; it only matters to re-evaluate his unparalleled achievements. The master (referring to Xuetou) struck the table and said, 'If not for your words, how could one see the use of Zhenjing Sixin? If not for these two great elders, it would be difficult to reveal the Chan style of Xuetou and Mazu Daoyi.' In the early morning of the eleventh month of the fourth year of Xuanhe, the master dictated his last testament and ordered his disciples to write it down. Then he took a pillow and threw it at the doors and windows, the sound like thunder. When the crowd looked, he had already passed away. The master has verses on ancient themes that are circulated in the world, which will not be recorded again here.

Successor of Chan Master Fayun Gao

Chan Master Dongshan Bian of Suizhou

Entering the hall, he said, 'It is not mind, it is not Buddha, it is not a thing.' The soaring hawk flies in the vast sky, even the falcon cannot pass. Fire cannot burn it, water cannot drown it. Like an arrow released from a crossbow, it cannot return. Even if you understand it completely, you will laugh at the blue-eyed barbarian (referring to Bodhidharma) from the West.

Chan Master Huihai Yi of Tokyo

Entering the hall, he said, 'The formless Tathagata manifests his body, destroys the demon armies, and cuts off the slightest dust. The seven stars slant and reflect where the wind arises, and the four seas return to their old master.' Dear friends, Mahākāśyapa (Mahākāśyapa) saw the Buddha holding up a flower at the assembly on Vulture Peak and smiled in understanding. Subhūti (Subhūti) heard the Buddha preach and deeply understood the meaning, weeping with sorrow. So, is the one who laughs right? Or is the one who cries right? Don't you see: Ten thousand streams flow eastward, surpassing all, and being exquisite on all sides. Ten thousand men break their courage on the battlefield, and one arrow shoots down two eagles in the blue sky. Entering the hall, he cited Guishan Lingyou (Guishan Lingyou) sitting in meditation, and Yangshan Huiji (Yangshan Huiji) asked, 'After the master passes away, if someone asks how to answer about the Dharma path of the former teacher?' Guishan said, 'One congee, one meal.' Yangshan said, 'If someone in front does not agree with this, how should one answer?' Guishan said, 'A true expert.' Yangshan then bowed. Guishan said, 'Do not speak carelessly to people.' The master said, 'From ancient times to the present, many people have spoken, saying, 'Stern without being fierce, respectful without being false,' holding a staff horizontally, raising a fist vertically. If it is only like this, how can one know the place where the father and son are in accord?'

山僧今日也要諸人共知。莫分彼我。彼我無殊。困魚止濼。病鳥棲蘆。逡巡不進泥中履。爭得先生一卷書。

西蜀鑾法師

通大小乘。佛照謝事。居景德。師問照曰。禪家言多不根何也。照曰。汝習何經論。曰諸經粗知頗通百法。照曰。祇如昨日雨今日晴。是甚麼法中收。師懵然。照舉癢和子擊曰。莫道禪家所言不根好。師憤曰。昨日雨今日晴。畢竟是甚麼法中收。照曰。第二十四時分不相應法中收。師恍悟。即禮謝。后歸蜀。居講會。以直道示徒。不泥名相。而眾多引去。遂說偈罷講曰。眾賣華兮獨賣松。青青顏色不如紅。算來終不與時合。歸去來兮翠靄中。由是隱居二十年。道俗追慕。覆命演法。笑答偈曰。遁跡隱高峰。高峰又不容。不如歸錦里。依舊賣青松。眾列拜悔過。兩川講者爭依之。

泐潭準禪師法嗣

隆興府云嚴典牛天游禪師

成都鄭氏子。初試郡庠。復往梓州試。二處皆與貢籍。師不敢承。竄名出關。適會山谷道人西還。因見其風骨不凡。議論超卓。乃同舟而下。竟往廬山。投師剃髮。不改舊名。首參死心不契。遂依湛堂于泐潭。一日潭普說曰。諸人苦苦就準上座覓佛法。遂拊膝曰。會么雪上加霜。又拊膝曰。若也不會。豈不見乾峰。示眾曰。舉一不得舉二。放過一

【現代漢語翻譯】現代漢語譯本：山僧今天也要讓各位明白，不要分彼此，因為彼此並無差別。就像困住的魚只能在淺水洼里停留，生病的鳥只能在蘆葦叢中棲息。如果猶豫不決，不從泥濘中前進，又怎能得到先生的一卷書呢？

西蜀的鑾法師

通曉大小乘佛法。佛照禪師辭去職務后，住在景德寺。鑾法師問佛照禪師：『禪家所說的話大多沒有根據，這是為什麼呢？』佛照禪師反問：『你學習的是什麼經論？』鑾法師回答：『各種經典我粗略知道一些，比較精通《百法明門論》。』佛照禪師說：『比如昨天是雨天，今天放晴，這屬於什麼法所包含的？』鑾法師茫然不知所措。佛照禪師用癢和子敲打他，說：『不要說禪家所說的話沒有根據！』鑾法師憤憤不平地說：『昨天是雨天，今天放晴，這到底屬於什麼法所包含的？』佛照禪師說：『屬於第二十四時分不相應法所包含的。』鑾法師這才恍然大悟，立刻行禮感謝。之後回到四川，住在講堂里，用正直的道理教導弟子，不拘泥於名相，但很多人因此離去。於是鑾法師說了偈語，停止講學：『眾人都在賣鮮花，只有我獨自賣松樹，青色的顏色不如紅色鮮艷。算來終究不與時俗相合，還是歸去吧，回到翠綠的雲霧之中。』因此隱居了二十年，道士和百姓都很思念他，又請他出來演說佛法。鑾法師笑著回答偈語說：『逃避世事隱居在高峰，高峰也不容我。不如回到錦里，依舊賣我的青松。』眾人排列跪拜，表示悔過，兩川的講學者都爭相效仿他。

泐潭準禪師的法嗣

隆興府云嚴典牛天游禪師

是成都鄭氏的兒子。起初參加郡學的考試，又前往梓州參加考試，兩次都被列入貢生的名冊。天游禪師不敢接受，改名換姓離開了關中。恰好遇到山谷道人向西返回，因為看到他風骨不凡，議論超卓，於是同船而下，最終前往廬山，拜師剃度，沒有更改原來的名字。最初參拜死心禪師，沒有領悟，於是跟隨湛堂禪師在泐潭。一天，湛堂禪師公開說道：『各位苦苦地向準上座尋求佛法。』於是拍著膝蓋說：『明白了嗎？這是雪上加霜。』又拍著膝蓋說：『如果還不明白，難道沒見過乾峰禪師嗎？』乾峰禪師開示大眾說：『舉一不能舉二，放過一著。』

【English Translation】 English version: Today, this mountain monk also wants everyone to understand: do not differentiate between 'self' and 'other,' for there is no real distinction. Like a trapped fish confined to a puddle, or a sick bird sheltering in reeds. If you hesitate and do not advance through the mud, how can you obtain the master's scroll?

The Dharma Master Luan of Western Shu (ancient name for Sichuan province)

He was versed in both Mahayana (大乘) and Hinayana (小乘) Buddhism. After the Zen Master Fozhao (佛照) retired, he resided at Jingde Temple (景德寺). Master Luan asked Master Zhao: 'Why is it that the words of the Zen school often lack foundation?' Master Zhao retorted: 'What sutras and treatises do you study?' Master Luan replied: 'I have a rough understanding of various sutras and am quite proficient in the Hundred Dharmas Shastra (百法明門論).' Master Zhao said: 'For example, yesterday it rained, and today it is sunny. Under which dharma (法) is this categorized?' Master Luan was bewildered. Master Zhao struck him with a yang he zi (癢和子, a kind of back scratcher) and said: 'Don't say that the words of the Zen school lack foundation!' Master Luan indignantly said: 'Yesterday it rained, and today it is sunny. Under which dharma is it ultimately categorized?' Master Zhao said: 'It is categorized under the non-corresponding dharmas (不相應法) of the twenty-fourth division of time.' Master Luan suddenly awakened and immediately bowed in gratitude. Later, he returned to Sichuan and resided in a lecture hall, teaching his disciples with straightforward principles, not clinging to names and forms. However, many people left because of this. Thereupon, Master Luan spoke a verse and ceased lecturing: 'Everyone else sells flowers, but I alone sell pine trees; the green color is not as bright as red. It seems I will never be in accord with the times; let me return to the emerald mists.' Consequently, he lived in seclusion for twenty years. Both Daoists and laypeople missed him and requested him to expound the Dharma again. Master Luan replied with a smile in a verse: 'I escaped the world and hid on a high peak, but even the high peak cannot accommodate me. It is better to return to Jinli (錦里, a district in Chengdu), and continue to sell my green pines.' The crowd knelt and repented, and the lecturers of both Sichuan regions vied to emulate him.

Dharma Successor of Zen Master Zhun of Letan (泐潭準禪師)

Zen Master Tianyou, the Cattle Herder of Yunyan Temple (云嚴寺) in Longxing Prefecture (隆興府)

He was a son of the Zheng family of Chengdu (成都). Initially, he took the examination at the prefectural school and then went to Zizhou (梓州) to take the examination. He was listed among the tribute students (貢生) in both places. Master Tianyou did not dare to accept this honor, so he changed his name and left the pass. He happened to meet a Daoist from Shangu (山谷) returning west. Seeing his extraordinary demeanor and outstanding discourse, he traveled down the river with him and eventually went to Mount Lu (廬山), where he shaved his head and became a monk, without changing his original name. Initially, he consulted Zen Master Sixin (死心) but did not attain enlightenment. Therefore, he followed Zen Master Zhentang (湛堂) at Letan (泐潭). One day, Zen Master Zhentang gave a public talk, saying: 'Everyone is painstakingly seeking the Buddha-dharma (佛法) from the Venerable Zhun.' Then he patted his knee and said: 'Do you understand? It's like adding frost to snow.' He patted his knee again and said: 'If you still don't understand, haven't you seen Zen Master Qianfeng (乾峰)?' Zen Master Qianfeng addressed the assembly, saying: 'You can't raise one without raising two; let one go.'

著。落在第二。師聞脫然穎悟。出世云蓋。次遷云巖。嘗和忠道者牧牛頌曰。兩角指天。四足踏地。拽斷鼻繩。牧甚屎屁。張無盡見之甚擊節。後退云巖。過廬山棲賢。主翁意不欲納。乃曰。老老大大。正是質庫中典牛也。師聞之。述一偈而去曰。質庫何曾解典牛。祇緣價重實難酬。想君本領無多子。畢竟難禁這一頭。因庵于武寧。扁曰典牛。終身不出。涂毒見之。已九十三矣。上堂。卓拄杖曰。久雨不晴劄。金烏飛在鐘樓角。又卓一下曰。猶在㲉。復卓曰。一任衲僧名邈。上堂。馬祖一喝。百丈蹉過。臨濟小廝兒向糞掃堆頭。拾得一隻破草鞋。胡喝亂喝。師震聲喝曰。喚作胡喝亂喝得么。上堂。像骨輥毬能已盡。玄沙斫牌伎亦窮。還知么火星入褲。口事出急家門。上堂。三百五百銅頭鐵額。木笛橫吹誰來接拍。時有僧出。師曰。也是賊過後張弓。上堂。寶峰有一訣。對眾分明說。昨夜三更前。烏龜吞卻鱉。至節上堂。晷運推移。日南長至。布裈不洗。無來換替。大小玉泉。無風浪起。云巖路見。不平直下。一錘粉碎。遂高聲曰。看腳下。上堂舉梁山曰。南來者與你三十棒。北來者。與你三十棒。然雖與么。未當宗乘。後來瑯瑘和尚道梁山好。一片真金將作頑鐵。賣卻瑯瑘。則不然。南來者。與你三十棒。北來者。與

你三十棒。從教天下貶剝。師拈曰。一人能舒不能卷。一人能卷不能舒。云巖門下一任南來北來。且恁么過驀然。洗面摸著。鼻頭卻來。與你三十。上堂。日可冷。月可熱。眾魔不能壞。真說作么生。是真說初三十。一中九下七。若信不及。云巖與汝道破。萬人齊指處。一雁落寒空。病起上堂。舉馬大師日面佛月面佛。後來東山演和尚頌曰。丫鬟女子畫蛾眉。鸞鏡臺前語似癡。自說玉顏難比並。卻來架上著羅衣。師曰。東山老翁滿口讚歎。則故是點檢。將來未免有鄉情在云巖。又且不然。打殺黃鶯兒。莫教枝上啼。幾回驚妾夢。不得到遼西。

潭州三角智堯禪師

上堂。捏土定千鈞。秤頭不立蠅箇中些子事。走殺嶺南能還有。薦得底么直饒。薦得也是第二月。

慧日雅禪師法嗣

隆興府九仙法清祖鑒禪師

嚴陵人也。嘗于池之天寧。以伽梨覆頂而坐。侍郎曾公開問曰。上座仙鄉甚處。曰嚴州。曰與此間是同是別。師拽伽梨。下地揖曰。官人曾到嚴州否。曾罔措。師曰。待官人到嚴州時。卻向官人道。住后。上堂曰。萬柳千華暖日開。一華端有一如來。妙談不二虛空藏。動著微言遍九垓。笑咍咍。且道笑個甚麼笑。覺苑腳跟不點地。上堂。舉睦州示眾曰。汝等諸人未得個入頭處。須得個

{ "translations": [ "現代漢語譯本：", "你該打三十棒！總是教天下人貶低和否定一切。禪師拈起拄杖說：『一個人能舒展卻不能捲曲，一個人能捲曲卻不能舒展。云巖（Yunyan，人名，禪師）門下的弟子，任憑他們南來北往，且就這樣放過他們。驀然回首，洗臉時摸到自己的鼻頭，卻還要給你三十棒！』上堂說法：『太陽可以變冷，月亮可以變熱，眾魔都不能破壞。真正的說法是什麼？』是真正的說法，初三十，一中九下七。若不相信，云巖就為你點破：萬人齊指之處，一隻孤雁落在寒冷的空中。』因病初癒而上堂說法，引用馬祖大師（Mazu，人名，禪師）的話：『日面佛，月面佛。』後來東山演和尚（Dongshan Yan，人名，禪師）作頌說：『丫鬟女子畫著蛾眉，對著鸞鏡臺前自語，好像很癡傻。自誇玉顏難以比擬，卻又在架子上穿上羅衣。』禪師說：『東山老翁滿口讚歎，這固然是仔細檢查。將來未免還有鄉情在云巖。又或者不是這樣，打死黃鶯兒，莫讓它在枝頭啼叫。幾次驚擾我的夢，使我不能到達遼西。』", "", "潭州三角智堯禪師（Tan Zhou Sanjiao Zhiyao，地名+人名，禪師）", "", "上堂說法：『用泥土捏製就能穩定千鈞之重，秤頭上連蒼蠅都站不住腳。箇中的些微事情，跑死了嶺南的慧能（Huineng，人名，禪師）還有誰能領會？』即使領會了，也只是第二個月亮（比喻虛幻不實）。", "", "慧日雅禪師（Hui Ri Ya，人名，禪師）法嗣", "", "隆興府九仙法清祖鑒禪師（Longxing Fu Jiuxian Faqing Zujian，地名+人名，禪師）", "", "是嚴陵人。曾經在池州的天寧寺，用袈裟覆蓋頭頂而坐。侍郎曾公（Zeng Gong，人名，官名）公開問道：『上座的仙鄉在哪裡？』答道：『嚴州。』問道：『與這裡是相同還是不同？』禪師拽下袈裟，放在地上作揖說：『官人曾經到過嚴州嗎？』曾公不知所措。禪師說：『等官人到嚴州時，再向官人說。』住持寺院后，上堂說法：『萬柳千花在溫暖的陽光下開放，一朵花端正地顯現一個如來。精妙地談論不二法門，虛空藏的智慧，稍微觸動微妙的言語就遍佈九州大地。』笑哈哈！且說笑的是什麼？覺苑的腳跟不沾地。』上堂說法，引用睦州（Muzhou，地名）開示大眾的話：『你們這些人，如果還沒有得到入門之處，就必須得到一個……』", "", "", "", "", 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入頭處。既得個入頭處。不得忘卻。老僧明明向汝道。尚自不會。何況蓋覆將來。師曰。睦州恁么道。意在甚麼處。其或未然。聽覺苑下個註腳。張僧見王伴。王伴叫張僧。昨夜放牛處。嶺上及前村。溪西水不飲。溪東草不吞。教覺苑如何。即得會么。不免與么去。遂以兩手按空。下座。僧問。如何是奪人不奪境。師曰。惺惺寂寂。曰如何是奪境不奪人。師曰。寂寂惺惺。曰如何是人境兩俱奪。師曰。惺惺惺惺。曰如何是人境俱不奪。師曰。寂寂寂寂。曰學人今日買鐵得金去也。師曰。甚麼處得這話頭來。

平江府覺海法因庵主

郡之嵎山朱氏子。年二十四。披緇服進具。遊方至東林謁慧日。日舉靈云悟道機語問之。師擬對。日曰。不是不是。師忽有所契。占偈曰。巖上桃華開。華從何處來。靈云才一見。回首舞三臺。日曰。子所見雖已入微。然更著鞭當明大法。師承教居廬阜三十年。不與世接。叢林尊之。建炎中。盜起江左。順流東歸。邑人結庵命居。緇白繼踵問道。嘗謂眾曰。汝等飽持定力。無憂晨炊。而事幹求也。晚年放浪自若。稱五鬆散人。

龍牙言禪師法嗣

瑞州洞山擇言禪師

僧問。如何是十身調御。投子下禪床立。未審意旨如何。師曰。腳跟下七穿八穴。

文殊

【現代漢語翻譯】現代漢語譯本『入頭處』（入門之處）。既然已經得到了『入頭處』，就不要忘記它。老僧明明地向你們說了，你們還是不明白。更何況是遮蓋掩飾的情況呢？師父說：『睦州（一位禪師）這樣說，他的用意在哪裡呢？』如果還不明白，就聽聽覺苑（另一位禪師）的註解：『張僧見了王伴，王伴叫張僧。昨夜放牛的地方，在山嶺上和前面的村莊。溪西的水不喝，溪東的草不吃。』教覺苑如何回答，才能讓你們明白呢？我不妨這樣說：』於是用兩手在空中按壓，然後下座。有僧人問：『什麼是奪人不奪境？』師父說：『惺惺寂寂。』（指心性清醒，而外境寂靜）僧人問：『什麼是奪境不奪人？』師父說：『寂寂惺惺。』（指外境寂靜，而心性清醒）僧人問：『什麼是人境兩俱奪？』師父說：『惺惺惺惺。』（指心性和外境都清醒）僧人問：『什麼是人境俱不奪？』師父說：『寂寂寂寂。』（指心性和外境都寂靜）僧人說：『學人今天買鐵卻得到了金子。』師父說：『你從哪裡得到這句話頭的？』

平江府覺海法因庵主是郡里嵎山朱家的兒子。二十四歲時，剃度出家並受具足戒。遊歷四方，到東林拜見慧日禪師。慧日禪師舉靈云禪師悟道的機緣話語來問他。法因庵主想要回答，慧日禪師說：『不是，不是。』法因庵主忽然有所領悟，作偈說：『巖上的桃花開了，花是從哪裡來的？靈云禪師才看了一眼，就高興得手舞足蹈。』慧日禪師說：『你所見雖然已經很精微，但還要繼續努力，才能明白大法。』法因庵主接受教誨，在廬山住了三十年，不與世俗交往，叢林都很尊敬他。建炎年間，盜賊在江左作亂，他順流東歸。當地人建造庵堂請他居住，僧人和俗人接連不斷地來問道。他曾經對眾人說：『你們要努力保持定力，不用擔心早飯的問題，而要努力探求真理。』晚年放浪形骸，自稱五鬆散人。

龍牙言禪師的法嗣瑞州洞山擇言禪師有僧人問：『什麼是十身調御？』投子禪師走下禪床站立。不知道他的用意是什麼。擇言禪師說：『腳跟下七穿八穴。』

文殊（菩薩名）

【English Translation】 English version 『Entry point.』 Having obtained an 『entry point,』 do not forget it. The old monk has clearly told you, yet you still do not understand. How much more so when things are covered up and concealed? The master said, 『What is the intention behind what Muzhou (a Chan master) said?』 If you still don't understand, listen to Jueyuan's (another Chan master) commentary: 『Zhang Seng sees Wang Ban, Wang Ban calls Zhang Seng. The place where the ox was released last night is on the ridge and in the village ahead. The water west of the stream is not drunk, and the grass east of the stream is not eaten.』 How should Jueyuan answer to make you understand? I might as well go like this:' Then he pressed down on the air with both hands and descended from his seat. A monk asked, 『What is seizing the person but not seizing the environment?』 The master said, 『Awareness in stillness.』 (Referring to a clear mind while the external environment is still) The monk asked, 『What is seizing the environment but not seizing the person?』 The master said, 『Stillness in awareness.』 (Referring to a still external environment while the mind is clear) The monk asked, 『What is seizing both the person and the environment?』 The master said, 『Awareness, awareness.』 (Referring to both the mind and the external environment being clear) The monk asked, 『What is not seizing either the person or the environment?』 The master said, 『Stillness, stillness.』 (Referring to both the mind and the external environment being still) The monk said, 『This student bought iron today but got gold.』 The master said, 『Where did you get that saying from?』

Abbot Fayan of Juehai Hermitage in Pingjiang Prefecture He was the son of the Zhu family of Yushan in the prefecture. At the age of twenty-four, he shaved his head and received the full precepts. He traveled around and visited Huiri of Donglin. Huiri raised Lingyun's enlightenment story to ask him. Fayan intended to answer, but Huiri said, 『No, no.』 Fayan suddenly had an insight and composed a verse: 『The peach blossoms on the cliff are blooming, where do the flowers come from? Lingyun only saw it once and danced with joy.』 Huiri said, 『Although what you have seen is already subtle, you must continue to work hard to understand the great Dharma.』 Fayan accepted the teaching and lived in Mount Lu for thirty years, not associating with the world. The monastic community respected him. During the Jianyan period, bandits rose up in Jiangzuo, and he returned east along the river. The local people built a hermitage and invited him to live there. Monks and laypeople came to ask questions one after another. He once said to the assembly, 『You must strive to maintain your samadhi power, do not worry about breakfast, but strive to seek the truth.』 In his later years, he was unrestrained and called himself the Idle Man of Five Pines.

Dharma heir of Chan Master Longya Yan Chan Master Zexuan of Dongshan in Ruizhou A monk asked, 『What is the Tamer of the Ten Bodies?』 Touzi Chan Master stepped down from the meditation platform and stood. I don't know what his intention was. Zexuan Chan Master said, 『Seven holes and eight holes under your heels.』

Manjusri (Bodhisattva's name)

能禪師法嗣

常德府德山瓊禪師

受請日。上堂曰。作家撈籠不肯住。呼喚不回。頭為甚麼。從東過西。自代曰。后五日看。

智海青禪師法嗣

蘄州四祖仲宣禪師

上堂。諸佛出世。為一大事因緣。祖師西來。直指人心是佛。凡聖本來不二。迷悟豈有殊途。非涅槃之可欣。非死生之可厭。但能一言了悟。不起坐而即證無生。一念回光不舉步而遍周沙界。如斯要經引曰。宗門山僧既到這裡。不可徒然。乃舉拂子曰。看看山河大地日月星辰。若凡若聖。是人是物。盡在拂子頭上一毛端里。出入遊戲。諸人還見么。設或便向這裡見。得倜儻分明。更須知有向上一路。試問諸人作么生是向上一路。良久曰。六月長天降大雪。三冬嶺上火雲飛。

泉州乾峰圓慧禪師

上堂。達磨正宗。衲僧巴鼻。堪嗟迷者成群。開眼瞌睡。頭上是天。腳下是地。耳朵聞聲。鼻孔出氣。敢問云堂之徒。時中甚處安置。還見么可憐。雙林傅大士卻言。祇這語聲是咄。

大溈瑃禪師法嗣

眉州中巖慧目蘊能禪師

本郡呂氏子。年二十二。于村落一富室為校書。偶遊山寺。見禪𠕋。閱之。似有得即裂冠圓具。一缽遊方。首參寶勝澄甫禪師。所趣頗異。至荊湖。謁永安喜真如喆德山繪。造

【現代漢語翻譯】現代漢語譯本

能禪師法嗣

常德府德山瓊禪師

受請日，上堂說：『真正的行家不會停留在已有的成就上，即使呼喚也不會回頭。』為什麼會這樣呢？『從東過西。』（禪師）自己回答說：『后五日再看。』

智海青禪師法嗣

蘄州四祖仲宣禪師

上堂說：『諸佛出世，是爲了一個重大的因緣。祖師從西方來，直接指出人心就是佛。凡人和聖人本來就沒有分別，迷惑和覺悟難道有不同的道路嗎？既不認為涅槃值得欣喜，也不認為死亡值得厭惡。只要能一句話就領悟，不用起身就能證得無生。一個念頭迴轉，不用舉步就能遍及整個沙界。』就像《要經》所說：『宗門山僧既然到了這裡，不能白來。』於是舉起拂塵說：『看看山河大地、日月星辰，無論是凡人還是聖人，是人還是物，都在拂塵頭上一根毫毛的尖端里出入遊戲。』各位還看見了嗎？如果能在這裡看得清楚明白，更要知道還有向上的一條路。試問各位，什麼是向上的一條路？』良久，（禪師）說：『六月長空降下大雪，三冬山嶺上火雲飛騰。』

泉州乾峰圓慧禪師

上堂說：『達磨（Bodhidharma）的正宗，是禪僧的關鍵所在。可嘆的是迷惑的人成群結隊，睜著眼睛卻在打瞌睡。頭上是天，腳下是地，耳朵聽見聲音，鼻孔呼出氣息。』敢問云堂里的各位，平時把心安放在哪裡？還看見了嗎？可憐啊！雙林傅大士（Fu Dashi of Shuanglin Temple）卻說：『就是這說話的聲音便是「咄（duō）」。』

大溈瑃禪師法嗣

眉州中巖慧目蘊能禪師

是本郡呂氏的兒子，二十二歲時，在村裡一個富人家裡做校書。偶然遊覽山寺，看到禪書，好像有所領悟，就撕裂儒生的帽子，剃度出家，拿著一個缽四處遊方。先去參拜寶勝澄甫禪師，但志趣不太相同。後來到荊湖一帶，拜訪永安喜真如喆（Yonganxi Zhenruzhe）、德山繪（Deshan Hui），並造訪其他禪師。

【English Translation】 English version

Successor of Chan Master Neng

Chan Master Deshan Qiong of Changde Prefecture

On the day he was invited to preach, he ascended the hall and said, 'A true master doesn't dwell on achievements, and even if called, won't turn back.' Why is this so? 'From east to west.' He answered himself, 'Look again in five days.'

Successor of Chan Master Zhihai Qing

Chan Master Zhongxuan of the Fourth Ancestor Temple in Qizhou

Ascending the hall, he said, 'The Buddhas appear in the world for a great cause. The Patriarch came from the West, directly pointing to the human mind as the Buddha. The mundane and the sacred are originally not two; delusion and enlightenment have no different paths. One should not rejoice in Nirvana, nor detest death and birth. If one can awaken with a single word, one can realize non-birth without rising from one's seat. With a single thought turning inward, one can pervade all realms without taking a step.' As the Essential Sutra says, 'Since this mountain monk of the Chan school has arrived here, it cannot be in vain.' Then he raised his whisk and said, 'Look at the mountains, rivers, earth, sun, moon, and stars; whether mundane or sacred, whether people or things, all are entering and playing on the tip of a hair on this whisk. Do you all see it? If you can see it clearly and distinctly here, you must know that there is a path upward. I ask you all, what is the path upward?' After a long pause, he said, 'In the sixth month, a long sky brings down heavy snow; on the mountains of midwinter, fiery clouds fly.'

Chan Master Qianfeng Yuanhui of Quanzhou

Ascending the hall, he said, 'The true lineage of Bodhidharma (達磨), is the key to a Chan monk. It is lamentable that the deluded form crowds, opening their eyes but dozing off. Above is the sky, below is the earth, the ears hear sounds, the nostrils exhale breath.' I dare ask you all in the cloud hall, where do you usually place your minds? Do you see it? Alas! Great Master Fu of Shuanglin (雙林傅大士) said, 'This very sound of speech is "咄 (duō)!"'

Successor of Chan Master Dawei Chun

Chan Master Yuneng Huimu of Zhongyan Temple in Meizhou

He was a son of the Lü family in this prefecture. At the age of twenty-two, he worked as a proofreader in the house of a wealthy family in the village. He happened to visit a mountain temple and saw a Chan book. Seeming to have gained some understanding, he tore his Confucian scholar's cap, shaved his head, and became a monk, traveling everywhere with a single bowl. He first visited Chan Master Baosheng Chengfu, but their interests were quite different. Later, he went to the Jinghu area and visited Yonganxi Zhenruzhe (永安喜真如喆), Deshan Hui (德山繪), and visited other Chan masters.

詣益高。迨抵大溈。溈問。上座桑梓何處。師曰西川。曰我聞西川有普賢菩薩示現是否。師曰。今日得瞻慈相。曰白象何在。師曰。爪牙已具。曰還會轉身么。師提坐具。繞禪床一匝。溈曰。不是這個道理。師趨出。一日溈為眾入室。問僧黃巢過後。還有人收得劍么。僧豎起拳。溈曰。菜刀子。僧曰。爭奈受用不盡。溈喝出次問。師黃巢過後還有人收得劍么。師亦豎起拳。溈曰。也祇是菜刀子。師曰。殺得人即休。遂近前攔胸筑之。溈曰。三十年弄馬騎。今日被驢子撲。后還蜀庵于舊址。應四眾之請。出住報恩。上堂。龍濟道。萬法是心光。諸緣唯性曉。本無迷悟人。祇要今日了。師曰。既無迷悟。了個甚麼。咄。上堂。舉雪峰一日普請搬柴中路見一僧遂擲下一段。柴曰。一大藏教。祇說這個後來。真如喆道。一大藏教不說這個。據此二尊宿說話。是同是別。山僧則不然。豎起拂子曰。提起則如是我聞。放下則信受奉行。室中問。崇真氈頭。如何是你空劫已前父母。真領悟曰。和尚且低聲。遂獻投機頌曰。萬年倉里曾饑饉。大海中住盡長渴。當初尋時尋不見。如今避時避不得師為印可。一日與黃提刑弈棋次。黃問。數局之中無一局同。千著萬著則故是。如何是那一著。師提起棋子示之。黃佇思。師曰。不見道從前。十

九路迷殺。幾多人。師住持三十餘載。凡說法不許錄其語。臨終書偈。趺坐而化。阇維時暴風忽起。煙所至處皆雨設利。道俗斸其地。皆得之。心舌不壞。塔于本山。

懷安軍雲頂寶覺宗印禪師

上堂。古者道。識得凳子。周匝有餘。又道識得凳子。天地懸殊。山僧總不恁么。識得凳子。是甚麼閑傢俱。一日普說罷。師曰。諸子未要散去。更聽一頌。乃曰。四十九年。一場熱哄。八十七春。老漢獨弄。誰少誰多。一般作夢。歸去來兮。梅梢雪重。言訖下座。倚杖而逝。

昭覺白禪師法嗣

成都府信相宗顯正覺禪師

潼川王氏。子少為進士有聲。嘗晝掬溪水為戲。至夜思之。遂見水泠然盈室。欲汲之不可。而塵境自空。曰吾世網裂矣。往依昭覺得度。具滿分戒。后隨眾咨參。覺一日問師。高高峰頂立。深深海底行。汝作么生會。師于言下頓悟曰。釘殺腳跟也。覺拈起拂子曰。這個又作么生。師一笑而出。服勤七祀。南遊至京師。歷淮浙。晚見五祖演和尚于海會。出問。未知關棙子。難過趙州橋。趙州橋即不問。如何是關棙子。祖曰。汝且在門外立。師進步一踏而退。祖曰。許多時茶飯元來也。有人知滋味。明日入室。祖云。你便是昨日問話底僧否。我固知你見處。祇是未過得白雲關在。

【現代漢語翻譯】現代漢語譯本九路迷殺（地名，具體含義不詳）。有多少人？禪師住持三十餘年，凡是說法都不允許記錄他的話。臨終時寫下偈語，結跏趺坐而圓寂。火化時突然颳起暴風，煙所飄到的地方都降下舍利（佛教聖物，通常指高僧火化后的遺物）。信徒們挖掘那片土地，都得到了舍利。心和舌頭都沒有損壞。塔建在本山。

懷安軍雲頂寶覺宗印禪師

上堂說法。古人說：『認識了凳子，就周全完備有餘。』又說：『認識了凳子，天地之間就有了巨大的差別。』老衲我總不這樣認為。認識了凳子，是什麼閑置的傢俱？』有一天，普說完畢后，禪師說：『各位不要急著散去，再聽一首偈。』於是說：『四十九年，一場熱鬧的鬨鬧。八十七歲，老漢獨自玩弄。誰少誰多，都是一場夢。回去吧，梅花枝頭的雪很重。』說完就走下座位，拄著枴杖圓寂了。

昭覺白禪師的法嗣

成都府信相宗顯正覺禪師

潼川王氏人。年輕時就以進士聞名。曾經白天用手捧起溪水玩耍，到了晚上思念此事，就看見水清澈地充滿整個房間。想要汲取卻做不到，而塵世的境界自然空寂。他說：『我的世俗之網破裂了。』於是前往依止昭覺禪師剃度出家，受持圓滿的戒律。後來跟隨大眾請教參禪。昭覺禪師有一天問禪師：『在高高的山頂上站立，在深深的海底裡行走，你作何理解？』禪師在言語之下頓時領悟，說：『釘死了腳跟啊！』昭覺禪師拿起拂塵說：『這個又作何理解？』禪師一笑而出。服侍了七年。向南遊歷到京師，經過淮河、浙江一帶。晚年拜見五祖演和尚于海會寺。提出疑問：『不知道關棙子（比喻關鍵），難以通過趙州橋（禪宗典故）。趙州橋暫且不問，什麼是關棙子？』五祖說：『你且在門外站著。』禪師進步一踏又退回。五祖說：『這麼長時間的茶飯原來也有人知道滋味。』第二天進入室內，五祖說：『你就是昨天問話的那個僧人嗎？我本來就知道你的見解，只是還沒有通過白雲關。』

【English Translation】 English version Jiu Lu Mi Sha (place name, specific meaning unknown). How many people? The master abbot resided for more than thirty years. He did not allow anyone to record his words whenever he preached. He wrote a verse before his death, sat in full lotus position, and passed away. During the cremation, a sudden storm arose, and wherever the smoke reached, Sharira (Buddhist relics, usually referring to the remains of eminent monks after cremation) rained down. Believers dug up the land and obtained them. The heart and tongue were not damaged. The pagoda was built on the original mountain.

Zen Master Zongyin of Baojue Temple on Yunding Mountain in Huaian Army

Ascending the hall. An ancient person said, 'Understanding the stool is complete and abundant.' Another said, 'Understanding the stool creates a huge difference between heaven and earth.' This old monk does not think so. Understanding the stool, what kind of idle furniture is it?' One day, after a general sermon, the master said, 'Everyone, don't rush to leave, listen to another verse.' Then he said, 'Forty-nine years, a lively commotion. Eighty-seven springs, the old man plays alone. Who has less, who has more, it's all a dream. Return, the snow on the plum blossoms is heavy.' After speaking, he stepped down from the seat and passed away leaning on his staff.

Dharma heir of Zen Master Bai of Zhaojue Temple

Zen Master Zhengjue of Xinxian Temple in Chengdu Prefecture

A native of the Wang family in Tongchuan. He was famous as a Jinshi (successful candidate in the highest imperial examination) when he was young. He once scooped up stream water to play with during the day. At night, thinking about it, he saw the water clearly filling the entire room. He wanted to draw it but couldn't, and the worldly realm naturally became empty. He said, 'My worldly net has been broken.' So he went to rely on Zen Master Zhaojue to be ordained and received the full precepts. Later, he followed the crowd to consult and practice Zen. One day, Zen Master Zhaojue asked the Zen master, 'Standing on the high peak, walking in the deep seabed, how do you understand it?' The Zen master suddenly realized upon hearing the words and said, 'Nailing down the heels!' Zen Master Zhaojue picked up the whisk and said, 'How do you understand this?' The Zen master smiled and left. He served for seven years. He traveled south to the capital, passing through the Huai and Zhejiang areas. In his later years, he met Zen Master Yanhui of the Fifth Patriarch at Haihui Temple. He raised a question, 'Not knowing the Guanliuzi (metaphor for the key), it is difficult to pass the Zhaozhou Bridge (Zen story). The Zhaozhou Bridge will not be asked for now, what is the Guanliuzi?' The Fifth Patriarch said, 'You should stand outside the door for now.' The Zen master took a step forward and then retreated. The Fifth Patriarch said, 'So much tea and rice for so long, someone finally knows the taste.' The next day, he entered the room, and the Fifth Patriarch said, 'Are you the monk who asked the question yesterday? I knew your understanding, but you have not yet passed the Baiyun Pass.'

師珍重便出。時圓悟為侍者。師以白雲關意扣之。悟曰。你但直下會取。師笑曰。我不是不會。祇是未諳。待見這老漢共伊理會一上。明日祖往舒城。師與悟繼往。適會於興化。祖問。師記得曾在郡里相見來。師曰。全火祇候。祖顧悟曰。這漢饒舌。自是機緣相契。游廬阜回。師以高高峰頂立深深海底行所得之語告五祖。祖曰。吾嘗以此事詰先師。先師云。我曾問遠和尚。遠曰。貓有歃血之功。虎有起尸之德。非素達本源。不能到也。師給侍之久。祖鍾愛之。后辭西歸。為小參。復以頌送曰。離鄉四十餘年。一時忘卻蜀語。禪人回到成都。切須記取魯語。時覺尚無恙。師再侍之。名聲藹著。遂出住長松。遷保福信相。僧問。三世諸佛。六代祖師。總出這圈䙡不得。如何是這圈䙡。師曰。井欄唇。上堂。舉仰山問中邑。如何是佛性義。邑曰。我與你說個譬喻。汝便會也。譬如一室有六窗。內有一獼猴。外有獼猴。從東邊喚狌狌。獼猴即應。如是六窗俱喚俱應。仰乃禮拜。適蒙和尚指示。某有個疑處。邑曰。你有甚麼疑。仰曰。祇如內獼猴睡時。外獼猴欲與相見。又作么生。邑下禪床。執仰山手曰。狌狌與你相見了。師曰。諸人要見二老么。我也與你說個譬喻。中邑大似個金師。仰山將一塊金來。使金師酬價。金師亦盡價

【現代漢語翻譯】現代漢語譯本：師父珍重地離開了。當時圓悟（Yuanwu，人名）擔任侍者。師父用白雲關（Baiyun Pass，地名）的意旨來考問他。圓悟說：『你只要直接領會就是了。』師父笑著說：『我不是不會，只是還不熟悉。等見到這位老和尚，要和他理論一番。』第二天，五祖（Wuzu，指五祖法演禪師）前往舒城（Shucheng，地名）。師父和圓悟跟隨前往，正好在興化（Xinghua，地名）相遇。五祖問道：『你記得曾經在郡里見過我嗎？』師父說：『完全承蒙您的關照。』五祖看著圓悟說：『這人真饒舌。』從此機緣相合，非常投契。遊覽廬山（Mount Lu）回來后，師父將『高高峰頂立，深深海底行』（Gao Gao Feng Ding Li, Shen Shen Hai Di Xing，禪宗用語，意指超越世俗與深入真理）的體會告訴五祖。五祖說：『我曾經用這件事問過先師（xianshi，指五祖法演禪師的老師）。先師說：我曾問過遠和尚（Yuan Heshang，人名）。遠和尚說：貓有歃血之功，虎有起尸之德（Mao You Shaxue Zhi Gong, Hu You Qishi Zhi De，比喻即使是看似微不足道的事物，也有其獨特的價值和作用），不是真正通達本源的人，不能達到這種境界。』師父服侍五祖很久，五祖非常喜愛他。後來師父告辭西歸，五祖為他作小參，又作頌送別說：『離開家鄉四十多年，一時忘記了四川話。禪人回到成都（Chengdu，地名），一定要記住魯地的話。』當時覺尚（Jue Shang，人名）還安好無恙，師父再次侍奉他。名聲遠揚，於是出任長松（Changsong，地名）住持，后遷往保福（Baofu，地名）和信相（Xinxiang，地名）。有僧人問：『三世諸佛（San Shi Zhu Fo，指過去、現在、未來三世的一切佛），六代祖師（Liu Dai Zushi，指禪宗自達摩以來的六位祖師），都無法超出這個圈套，什麼是這個圈套？』師父說：『井欄唇（Jing Lan Chun，井的邊緣）。』上堂說法時，舉仰山（Yangshan，人名）問中邑（Zhongyi，人名）的例子：『什麼是佛性的意義？』中邑說：『我和你說個譬喻，你就會明白了。譬如一間屋子有六個窗戶，裡面有一隻獼猴（mihou，猴子），外面也有一隻獼猴，從東邊的窗戶叫「狌狌」（xingxing，猴子的別稱），裡面的獼猴就應答。像這樣六個窗戶都叫都應答。』仰山於是禮拜說：『今天蒙和尚指示，我有個疑問。』中邑說：『你有什麼疑問？』仰山說：『如果裡面的獼猴睡著了，外面的獼猴想要與它相見，又該怎麼辦呢？』中邑走下禪床，拉著仰山的手說：『狌狌已經和你相見了。』師父說：『各位想要見這兩位老人家嗎？我也和你們說個譬喻，中邑很像一位金匠，仰山拿一塊金子來，讓金匠估價，金匠也盡力估價。』 English version: The master respectfully departed. At that time, Yuanwu (name) was serving as an attendant. The master tested him with the meaning of Baiyun Pass (place name). Yuanwu said, 'You only need to directly understand it.' The master smiled and said, 'It's not that I don't understand, but I'm not yet familiar with it. I'll wait to see that old monk and reason with him.' The next day, Wuzu (referring to Chan Master Fayan of the Five Ancestors) went to Shucheng (place name). The master and Yuanwu followed, and they happened to meet in Xinghua (place name). Wuzu asked, 'Do you remember meeting me in the prefecture before?' The master said, 'I was entirely under your care.' Wuzu looked at Yuanwu and said, 'This man is talkative.' From then on, their karmic connections matched, and they were very compatible. After returning from a tour of Mount Lu (place name), the master told Wuzu his understanding of 'Standing on the high peak, walking in the deep sea' (Gao Gao Feng Ding Li, Shen Shen Hai Di Xing, Chan Buddhist terms, meaning transcending the mundane and delving into the truth). Wuzu said, 'I once used this matter to question my late teacher (xianshi, referring to Chan Master Fayan's teacher). My late teacher said, I once asked Monk Yuan (Yuan Heshang, name). Monk Yuan said, 'Cats have the merit of drinking blood in covenant, and tigers have the virtue of raising the dead (Mao You Shaxue Zhi Gong, Hu You Qishi Zhi De, a metaphor that even seemingly insignificant things have their unique value and function). One cannot reach this state without truly understanding the source.' The master served Wuzu for a long time, and Wuzu loved him very much. Later, the master bid farewell to return west, and Wuzu gave him a small lecture and wrote a verse to see him off, saying, 'Having left my hometown for more than forty years, I have temporarily forgotten the Sichuan dialect. When the Chan practitioner returns to Chengdu (place name), he must remember the Lu dialect.' At that time, Jue Shang (name) was still well, and the master served him again. His reputation spread far and wide, so he took over as abbot of Changsong (place name), and later moved to Baofu (place name) and Xinxiang (place name). A monk asked, 'The Buddhas of the three worlds (San Shi Zhu Fo, referring to all Buddhas of the past, present, and future) and the six generations of patriarchs (Liu Dai Zushi, referring to the six patriarchs of Chan Buddhism since Bodhidharma) cannot escape this circle. What is this circle?' The master said, 'The lip of the well curb (Jing Lan Chun, the edge of a well).' When giving a Dharma talk in the hall, he cited the example of Yangshan (name) asking Zhongyi (name): 'What is the meaning of Buddha-nature?' Zhongyi said, 'I'll tell you a metaphor, and you will understand. For example, there is a room with six windows, and there is a monkey (mihou, monkey) inside, and there is also a monkey outside. Calling 'Xingxing' (xingxing, another name for monkey) from the east window, the monkey inside responds. Like this, calling from all six windows, it responds.' Yangshan then bowed and said, 'Today, I have received the master's instruction, and I have a question.' Zhongyi said, 'What question do you have?' Yangshan said, 'If the monkey inside is asleep, and the monkey outside wants to see it, what should be done?' Zhongyi stepped down from the meditation platform, took Yangshan's hand, and said, 'Xingxing has already seen you.' The master said, 'Do you all want to see these two old men? I will also tell you a metaphor. Zhongyi is very much like a goldsmith, and Yangshan brings a piece of gold and asks the goldsmith to appraise it, and the goldsmith also tries his best to appraise it.'

【English Translation】 The master respectfully departed. At that time, Yuanwu (name) was serving as an attendant. The master tested him with the meaning of Baiyun Pass (place name). Yuanwu said, 'You only need to directly understand it.' The master smiled and said, 'It's not that I don't understand, but I'm not yet familiar with it. I'll wait to see that old monk and reason with him.' The next day, Wuzu (referring to Chan Master Fayan of the Five Ancestors) went to Shucheng (place name). The master and Yuanwu followed, and they happened to meet in Xinghua (place name). Wuzu asked, 'Do you remember meeting me in the prefecture before?' The master said, 'I was entirely under your care.' Wuzu looked at Yuanwu and said, 'This man is talkative.' From then on, their karmic connections matched, and they were very compatible. After returning from a tour of Mount Lu (place name), the master told Wuzu his understanding of 'Standing on the high peak, walking in the deep sea' (Gao Gao Feng Ding Li, Shen Shen Hai Di Xing, Chan Buddhist terms, meaning transcending the mundane and delving into the truth). Wuzu said, 'I once used this matter to question my late teacher (xianshi, referring to Chan Master Fayan's teacher). My late teacher said, I once asked Monk Yuan (Yuan Heshang, name). Monk Yuan said, 'Cats have the merit of drinking blood in covenant, and tigers have the virtue of raising the dead (Mao You Shaxue Zhi Gong, Hu You Qishi Zhi De, a metaphor that even seemingly insignificant things have their unique value and function). One cannot reach this state without truly understanding the source.' The master served Wuzu for a long time, and Wuzu loved him very much. Later, the master bid farewell to return west, and Wuzu gave him a small lecture and wrote a verse to see him off, saying, 'Having left my hometown for more than forty years, I have temporarily forgotten the Sichuan dialect. When the Chan practitioner returns to Chengdu (place name), he must remember the Lu dialect.' At that time, Jue Shang (name) was still well, and the master served him again. His reputation spread far and wide, so he took over as abbot of Changsong (place name), and later moved to Baofu (place name) and Xinxiang (place name). A monk asked, 'The Buddhas of the three worlds (San Shi Zhu Fo, referring to all Buddhas of the past, present, and future) and the six generations of patriarchs (Liu Dai Zushi, referring to the six patriarchs of Chan Buddhism since Bodhidharma) cannot escape this circle. What is this circle?' The master said, 'The lip of the well curb (Jing Lan Chun, the edge of a well).' When giving a Dharma talk in the hall, he cited the example of Yangshan (name) asking Zhongyi (name): 'What is the meaning of Buddha-nature?' Zhongyi said, 'I'll tell you a metaphor, and you will understand. For example, there is a room with six windows, and there is a monkey (mihou, monkey) inside, and there is also a monkey outside. Calling 'Xingxing' (xingxing, another name for monkey) from the east window, the monkey inside responds. Like this, calling from all six windows, it responds.' Yangshan then bowed and said, 'Today, I have received the master's instruction, and I have a question.' Zhongyi said, 'What question do you have?' Yangshan said, 'If the monkey inside is asleep, and the monkey outside wants to see it, what should be done?' Zhongyi stepped down from the meditation platform, took Yangshan's hand, and said, 'Xingxing has already seen you.' The master said, 'Do you all want to see these two old men? I will also tell you a metaphor. Zhongyi is very much like a goldsmith, and Yangshan brings a piece of gold and asks the goldsmith to appraise it, and the goldsmith also tries his best to appraise it.'

相酬。臨成交易賣金底。更與貼秤金師。雖然闇喜。心中未免偷疑。何故。若非細作。定是賊贓。便下座。

道林一禪師法嗣

潭州大溈大圓智禪師

四明人也。上堂。舉南泉道三世諸佛不知有貍奴白牯卻知有。師曰。三世諸佛既不知有。貍奴白牯。又何曾夢見。灼然。須知向上有知有底人始得。且作么生是知有底人。吃官酒。臥官街。當處死。當處埋。沙場無限英靈漢。堆山積岳露屍骸。

南嶽下十五世

上封秀禪師法嗣

文定公胡安國草菴居士

字康侯。久依上封。得言外之旨。崇寧中。過藥山。有禪人。舉南泉斬貓話問公。公以偈答曰。手握乾坤殺活機。縱橫施設在臨時。玉堂兔馬非龍象。大用堂堂總不知。又寄上封有曰。祝融峰似杜城天。萬古江山在目前。須信死心元不死。夜來秋月又同圓。

上封才禪師法嗣

福州普賢元素禪師

建寧人也。上堂。兵隨印轉。三千里外絕煙塵。將逐符行。二六時中凈裸裸。不用鐵旗鐵鼓。自然草偃風行。何須七縱七擒。直得無思不服。所謂大丈夫秉慧劍。般若鋒兮金剛𦦨。非但能摧外道心。早曾落卻天魔膽。正恁么時。且道主將是甚麼人。喝一喝。上堂。南泉道。我十八上便解作活計。囊無系蟻之絲。廚乏

【現代漢語翻譯】現代漢語譯本：相酬。將要完成交易時，賣金子的人又在金子的底座上做手腳。還額外給貼秤的金匠好處。雖然心裡暗自高興，但心中難免偷偷懷疑。為什麼呢？如果不是（金匠）是內線，那一定是贓物。於是便離開了座位。

道林一禪師的法嗣

潭州大溈大圓智禪師

是四明人。上堂時，舉南泉禪師說的『三世諸佛不知有貍奴（lí nú，小貓）白牯（bái gǔ，白色母牛），卻知有』。禪師說：『三世諸佛既然不知有貍奴白牯，又怎麼會夢見它們呢？』確實，要知道向上還有知道有（真理）的人才行。那麼，怎樣才是知道有（真理）的人呢？吃官府的酒，睡在官府的街道上，該死的地方死，該埋的地方埋。沙場上無數英勇的靈魂，堆積如山，屍骨暴露。

南嶽下第十五世

上封秀禪師的法嗣

文定公胡安國草菴居士

字康侯。長期依止上封禪師，領會了言語之外的旨意。崇寧年間，經過藥山，有禪人舉南泉斬貓的話問他。他用偈語回答說：『手握乾坤殺活機，縱橫施設在臨時。玉堂兔馬非龍象，大用堂堂總不知。』又寄給上封禪師的詩說：『祝融峰似杜城天，萬古江山在目前。須信死心元不死，夜來秋月又同圓。』

上封才禪師的法嗣

福州普賢元素禪師

是建寧人。上堂時說：『兵隨印轉，三千里外絕煙塵。將逐符行，二六時中凈裸裸。』不用鐵旗鐵鼓，自然草偃風行。何須七縱七擒，直得無思不服。所謂大丈夫秉慧劍，般若（bō rě，智慧）鋒兮金剛𦦨（jīn gāng yǎn，金剛杵），非但能摧外道心，早曾落卻天魔膽。正在這個時候，且說主將是什麼人？』喝一聲。上堂時說：『南泉禪師說，我十八歲上便懂得做活計。囊無系蟻之絲，廚乏

【English Translation】 English version: They bargained. As the transaction was about to be completed, the seller of the gold tampered with the base of the gold. He also gave extra benefits to the gold appraiser who adjusted the scales. Although secretly pleased, he couldn't help but secretly suspect. Why? If (the appraiser) wasn't an accomplice, then it must be stolen goods. So he left his seat.

A Dharma heir of Zen Master Daolin Yi

Zen Master Dayuan Zhi of Dawei in Tanzhou

Was a native of Siming. In the Dharma hall, he cited Nanquan's (Nánquán, a Zen master) saying that 'The Buddhas of the three worlds do not know of the tabby cat (lí nú, small cat) and the white cow (bái gǔ, white cow), yet they know.' The Zen master said, 'Since the Buddhas of the three worlds do not know of the tabby cat and the white cow, how could they have dreamed of them?' Indeed, one must know that there are those who know (the truth) above. So, what is it to be one who knows (the truth)? Eat the government's wine, sleep on the government's streets, die where one is supposed to die, be buried where one is supposed to be buried. On the battlefield, countless heroic souls, piled up like mountains, expose their corpses.

The fifteenth generation under Nanyue

A Dharma heir of Zen Master Shangfeng Xiu

Layman Hu Anguo of Wending Gong Cao'an

His courtesy name was Kanghou. He long relied on Shangfeng Zen Master, understanding the meaning beyond words. During the Chongning era, he passed by Yaoshan, and a Zen practitioner asked him about Nanquan's story of cutting the cat. He replied with a verse: 'Holding the mechanism of killing and giving life in my hand, I deploy it freely as the moment dictates. Jade hall rabbits and horses are not dragons and elephants, the great function is grandly and totally unknown.' He also sent a poem to Shangfeng Zen Master, saying: 'Mount Zhurong resembles the sky of Du City, the myriad ages of rivers and mountains are before my eyes. You must believe that the dead heart is originally not dead, and the autumn moon is round again tonight.'

A Dharma heir of Zen Master Shangfeng Cai

Zen Master Puxian Yuansu of Fuzhou

Was a native of Jianning. In the Dharma hall, he said: 'The army moves with the seal, three thousand miles away, smoke and dust are extinguished. The general follows the talisman, twenty-four hours a day, purely naked.' Without iron flags and iron drums, naturally the grass bends and the wind blows. Why need seven captures and seven releases, directly achieving mindless submission. The so-called great man wields the sword of wisdom, the prajna (bō rě, wisdom) blade and the vajra (jīn gāng yǎn, vajra pestle), not only can it destroy the hearts of heretics, but it has long since shattered the courage of heavenly demons. At this very moment, tell me, who is the commander?' He shouted once. In the Dharma hall, he said: 'Nanquan said, I knew how to make a living when I was eighteen. My bag has no thread to tie an ant, and my kitchen lacks

聚蠅之糝。趙州道。我十八上便解破家散宅。南頭買賤。北頭賣貴。點檢將來。好與三十棒。且放過一著。何故。曾為宕子偏憐客。自愛貪杯惜醉人。上堂。未開口時先分付。擬思量處隔千山。莫言佛法無多子。未透玄關也大難。祇如玄關作么生透。喝一喝。

福州鼓山山堂僧洵禪師

本郡阮氏子。上堂。黃檗手中六十棒。不會佛法的的大意。卻較些子。大愚肋下筑三拳。便道黃檗佛法無多子。鈍置殺人。須知有一人。大棒驀頭打。他不回頭。老拳劈面槌。他亦不顧。且道是誰。上堂。朔風掃地捲黃葉。門外千峰凜寒色。夜半烏龜帶雪飛。石女溪邊皺兩眉。卓拄杖云。大家在這裡。且道天寒人寒。喝一喝云。歸堂去。

福州鼓山別峰祖珍禪師

興化林氏子。僧問。趙州繞禪床一匝。轉藏已竟。此理如何。師曰。畫龍看頭。畫蛇看尾。曰婆子道比來請轉全藏。為甚麼祇轉得半藏。此意又且如何。師曰。人無遠慮。必有近憂。曰未審甚麼處是轉半藏處。師曰。不是知音者。徒勞話歲寒。上堂。尋牛須訪跡。學道貴無心。跡在牛還在。無心道易尋。豎起拂子曰。這個是跡。牛在甚麼處。直饒見得頭角分明。鼻孔也在法石手裡。上堂。向上一路千聖不傳。卓拄杖曰。恁么會得十萬八千。畢竟如何。桃

【現代漢語翻譯】現代漢語譯本聚蠅之糝（蒼蠅聚集的米飯）。趙州（禪師名號）道：『我十八歲上便懂得敗家散財，在南邊低價買入，在北邊高價賣出。仔細檢查起來，應該打三十棒。』且放過一著。為什麼呢？『因為曾經是放蕩的浪子，所以特別憐愛客人；因為自己喜歡貪杯，所以珍惜醉酒的人。』上堂（禪宗術語，指禪師升座說法）：『未開口時先交代清楚，想要思量的地方隔著千山萬水。不要說佛法沒有多少內容，沒有透徹玄關（佛教用語，指修行中的關鍵）也太難了。』那麼玄關要怎麼透徹呢？』喝（禪宗用語，表示頓悟）一喝。

福州鼓山山堂僧洵禪師

本郡阮氏之子。上堂：『黃檗（禪師名號）手中的六十棒，是不明白佛法的大意，卻比較接近了。大愚（禪師名號）肋下筑三拳，便說黃檗佛法沒有多少內容，真是遲鈍害人。須知有這麼一個人，大棒當頭打來，他也不回頭；老拳劈面打來，他也不顧。』且說這個人是誰？上堂：『北風掃地捲起黃葉，門外千峰充滿寒冷之色。半夜烏龜帶著雪飛，石女（神話人物）在溪邊皺著眉頭。』卓（禪宗用語，指敲擊）拄杖說：『大家就在這裡。』且說天寒還是人寒？喝一喝說：『回堂去吧。』

福州鼓山別峰祖珍禪師

興化林氏之子。僧人問：『趙州（禪師名號）繞禪床一圈，轉藏（佛教用語，指誦讀或翻閱經藏）已經完畢，這個道理如何？』禪師說：『畫龍看頭，畫蛇看尾。』僧人說：『老婦人說本來請您轉全部的經藏，為什麼只轉了半部經藏？這個意思又是什麼呢？』禪師說：『人無遠慮，必有近憂。』僧人說：『不知道哪裡是轉半部經藏的地方？』禪師說：『不是知音的人，白費口舌說些歲寒的話。』上堂：『尋牛要尋找軌跡，學道貴在無心。軌跡在牛還在，無心道容易尋找。』豎起拂子說：『這個是軌跡，牛在什麼地方？』即使看得頭角分明，鼻孔也在法石（禪宗用語，指考驗）手裡。上堂：『向上一路，千聖不傳。』卓拄杖說：『這樣會得十萬八千。』畢竟如何？桃

【English Translation】 English version 'A gruel of flies.' Zhaozhou (Zen master's name) said, 'When I was eighteen, I already understood how to ruin a family and scatter possessions, buying cheap in the south and selling dear in the north. Examining it closely, I should be given thirty blows.' But let it pass for now. Why? 'Because having been a dissolute prodigal, I especially pity guests; because I myself love to drink, I cherish those who are drunk.' Ascending the hall (Zen term, referring to the Zen master ascending the seat to give a Dharma talk): 'Before opening my mouth, I make it clear that the place you want to contemplate is separated by thousands of mountains and rivers. Don't say that the Buddha-dharma has little content; it is too difficult to penetrate the mysterious barrier (Buddhist term, referring to a key point in practice) .' So how does one penetrate the mysterious barrier?' He shouts a 'Ho!' (Zen term, expressing sudden enlightenment).

Zen Master Sengxun of Shantang, Gushan, Fuzhou

A son of the Ruan family from this prefecture. Ascending the hall: 'The sixty blows in Huangbo's (Zen master's name) hand do not understand the great meaning of the Buddha-dharma, but they are closer to it. Dayu's (Zen master's name) three punches in the ribs then said that Huangbo's Buddha-dharma has little content, truly dulling and harming people. You must know that there is such a person, a great stick strikes him on the head, and he does not turn his head; an old fist strikes him in the face, and he does not care.' So who is this person? Ascending the hall: 'The north wind sweeps the ground, rolling up yellow leaves, outside the gate, a thousand peaks are filled with cold colors. In the middle of the night, a turtle flies with snow, and the stone woman (mythical figure) frowns by the stream.' Striking (Zen term, referring to striking) the staff, he said, 'Everyone is here.' So is it the cold of the weather or the cold of the people? He shouts a 'Ho!' and says, 'Return to the hall.'

Zen Master Biefeng Zuzhen of Gushan, Fuzhou

A son of the Lin family from Xinghua. A monk asked, 'Zhaozhou (Zen master's name) circled the Zen bed once, and the turning of the canon (Buddhist term, referring to reciting or browsing the scriptures) is complete. What is this principle?' The master said, 'Drawing a dragon, look at the head; drawing a snake, look at the tail.' The monk said, 'The old woman said that she originally asked you to turn the entire canon, why did you only turn half of the canon? What is the meaning of this?' The master said, 'A person without distant worries will surely have near troubles.' The monk said, 'I don't know where the place to turn half of the canon is?' The master said, 'Those who are not kindred spirits waste their breath speaking of the cold of the year.' Ascending the hall: 'To find the ox, you must look for traces; learning the Way values no-mind. The trace is there, the ox is still there; with no-mind, the Way is easy to find.' Raising the whisk, he said, 'This is the trace, where is the ox?' Even if you see the head and horns clearly, the nostrils are also in the hands of the Dharma stone (Zen term, referring to a test). Ascending the hall: 'The upward path is not transmitted by a thousand sages.' Striking the staff, he said, 'If you understand it like this, it is ten thousand eight thousand.' After all, how is it? Peach

紅李白薔薇紫。問著春風總不知。示眾云。大道祇在目前。要且目前難睹。欲識大道真體。不離聲色言語。卓拄杖云。這個是聲。豎起拄杖云。這個是色。喚甚麼作大道真體。直饒向這裡見得。也是鄭州出曹門。示眾若。論此事。如人吃飯。飽則便休。若也不飽。必有思食之心。若也過飽。又有傷心之患。到這裡。作么生得恰好去。良久云。且歸巖下宿。同看月明時。

黃龍逢禪師法嗣

饒州薦福常庵擇崇禪師

寧國府人也。上堂。舉僧問古德。生死到來如何免得。德曰。柴鳴竹爆驚人耳。僧曰不會。德曰。家犬聲獰夜不休。師曰。諸人要會么。柴鳴竹爆驚人耳。大洋海底紅塵起。家犬聲獰夜不休。陸地行船三萬里。堅牢地神笑呵呵。須彌山王眼覷鼻。把手東行卻向西。南山聲應北山裡。千手大悲開眼看。無量慈悲是誰底。良久曰。頭長腳短。少喜多瞋。上堂。問侍者曰。還記得昨日因緣么。曰記不得。復顧大眾曰。還記得么。眾無對。豎起拂子曰。還記得么。良久曰。也忘卻了也。三處不成。一亦非有。諸人不會。方言露柱且莫開口。以拂子擊禪床。下座。

天寧卓禪師法嗣

慶元府育王無示介諶禪師

溫州張氏子。謝知事上堂。尺頭有寸。鑒者猶稀。秤尾無星。且莫錯認。

【現代漢語翻譯】紅的李花、白的薔薇、紫色的花朵。問春風，春風也總是不知曉。向大眾開示說：『大道就在眼前，然而眼前卻難以見到。想要認識大道的真體，離不開聲、色、言、語。』拄著禪杖說：『這個是聲。』豎起禪杖說：『這個是色。』叫什麼作大道的真體？即使在這裡見得了，也是鄭州出來走到了曹門。向大眾開示說：『論這件事，如同人吃飯，飽了就停止。如果沒飽，必定有想吃的心。如果吃得過飽，又有傷心的禍患。』到這裡，怎麼才能恰到好處呢？良久說：『且回巖下住宿，一同看明月之時。』

黃龍逢禪師的法嗣

饒州薦福常庵的擇崇禪師

是寧國府人。上堂時，舉例說有僧人問古德（古代有德行的禪師）：『生死到來如何免得？』古德說：『柴鳴竹爆驚人耳。』僧人說：『不會。』古德說：『家犬聲獰夜不休。』禪師說：『諸位想要領會嗎？柴鳴竹爆驚人耳，大洋海底紅塵起。家犬聲獰夜不休，陸地行船三萬里。堅牢地神笑呵呵，須彌山王眼覷鼻。把手東行卻向西，南山聲應北山裡。千手大悲開眼看，無量慈悲是誰底？』良久說：『頭長腳短，少喜多瞋。』上堂時，問侍者說：『還記得昨日的因緣嗎？』侍者說：『記不得。』又看著大眾說：『還記得嗎？』大眾沒有回答。豎起拂塵說：『還記得嗎？』良久說：『也忘記了。』三處不成，一亦非有。諸位不會，方言露柱且莫開口。』用拂塵擊打禪床，下座。

天寧卓禪師的法嗣

慶元府育王的無示介諶禪師

是溫州張氏之子。謝知事上堂說：『尺頭有寸，鑒者猶稀。秤尾無星，且莫錯認。』

【English Translation】 Red plum blossoms, white roses, purple flowers. Asking the spring breeze, it always doesn't know. He addressed the assembly, saying: 'The Great Path (大道, dàdào - the ultimate truth) is right before your eyes, yet it is difficult to see. If you want to know the true essence of the Great Path, it cannot be separated from sound, form, speech, and language.' He tapped his staff and said: 'This is sound.' He raised his staff and said: 'This is form.' What do you call the true essence of the Great Path? Even if you understand it here, it's like going from Zhengzhou to Cao's gate. He addressed the assembly, saying: 'Discussing this matter is like eating. Stop when you are full. If you are not full, you will surely have the desire to eat. If you are overfull, you will have the suffering of a wounded heart.' How can you get it just right here? After a long silence, he said: 'Let's go back to the rock cave and spend the night, watching the bright moon together.'

Successor of Chan Master Huanglong Feng (黃龍逢)

Chan Master Ze Chong (擇崇) of Chang'an Temple (常庵) in Raozhou (饒州)

He was a native of Ningguo Prefecture (寧國府). In his Dharma talk, he cited a monk's question to an ancient master (古德, gǔdé - ancient virtuous monk): 'When birth and death arrive, how can one avoid them?' The master said: 'The sound of firewood crackling and bamboo exploding startles the ears.' The monk said: 'I don't understand.' The master said: 'The fierce barking of the house dog never ceases at night.' The Chan Master said: 'Do you all want to understand? The sound of firewood crackling and bamboo exploding startles the ears; red dust rises from the bottom of the great ocean. The fierce barking of the house dog never ceases at night; ships sail thirty thousand miles on land. The steadfast earth deity laughs heartily; Mount Sumeru (須彌山, Xūmíshān - the central world-mountain in Buddhist cosmology) looks at its nose with its eyes. Taking hands, going east but heading west; the sound of the southern mountain echoes in the northern mountain. The Thousand-Armed Great Compassionate One (千手大悲, Qiānshǒu Dàbēi - Avalokiteśvara) opens his eyes to see; whose is the boundless compassion?' After a long silence, he said: 'Long head and short feet, little joy and much anger.' In his Dharma talk, he asked the attendant: 'Do you remember yesterday's cause and condition?' The attendant said: 'I don't remember.' He looked at the assembly again and said: 'Do you remember?' The assembly did not answer. He raised his whisk and said: 'Do you remember?' After a long silence, he said: 'I've also forgotten.' Three places are not complete, and one is also non-existent. If you don't understand, the stone pillar (露柱, lùzhù - a metaphor for something that cannot speak) in the local dialect should not open its mouth.' He struck the Zen bed with his whisk and descended from the seat.

Successor of Chan Master Zhuo (卓) of Tianning Temple (天寧寺)

Chan Master Wu Shi Jie Chen (無示介諶) of Yuwang Temple (育王寺) in Qingyuan Prefecture (慶元府)

He was a son of the Zhang family in Wenzhou (溫州). Xie, the administrator, said in his Dharma talk: 'There is an inch on the foot of the ruler, but few can discern it. There are no stars on the tail of the scale, so don't mistake it.'

若欲定古今輕重。較佛祖短長。但請于中著一隻眼。果能一尺還他十寸。八兩元是半斤。自然內外和平。家國無事。山僧今日已是兩手分付。汝等諸人。還肯信受奉行也無。尺量刀剪遍世間。志公不是閑和尚。上堂。文殊智普賢行。多年曆日。德山棒臨濟喝。亂世英雄。汝等諸人穿僧堂入佛殿。還知險過鐵圍關么。忽然踏著釋迦頂𩕳。磕著聖僧額頭。不免一場禍事。上堂。我若說有。你為有礙。我若說無。你為無礙。我若橫說。你又跨不過。我若豎說。你又跳不出。若欲叢林平怗。大家無事。不如推倒育王。且道育王如何推得倒去。召大眾曰。著力著力。復曰。苦哉苦哉。育王被人推倒了也還有路見不平。拔劍相為底么。若無。山僧不免自倒自起。擊拂子下座。師性剛毅。蒞眾有古法。時以諶鐵面稱之。

安吉州道場普明慧琳禪師

福州人。上堂。有漏箍籬。無漏木杓。庭白牡丹。檻紅芍葯。因思九年面壁人。到頭不識這一著。且道作么生是這一著。以拄杖擊禪床下座。上堂。一即多多即一。毗盧頂上明如日。也無一也無多。現成公案沒誵訛。拈起舊來。氈拍板。明時共唱太平歌。

安吉州道場無傳居慧禪師

本郡吳氏子。上堂。鍾馗醉里唱涼州。小妹門前祇點頭。巡海夜叉相見后。大家拍

【現代漢語翻譯】現代漢語譯本：如果想要評定古今事物的輕重，比較佛祖之間的高下，就請在其中睜開一隻慧眼。如果真能做到一尺還他十寸，八兩原本就是半斤，自然就能內外和平，家國無事。老衲今天已經全部交付給你們了，你們這些人，還肯信受奉行嗎？用尺子量刀剪的事情遍佈世間，志公（寶誌禪師的尊稱）不是個閑散的和尚。上堂說法。文殊菩薩的智慧，普賢菩薩的行愿，經過了多年的歷練。德山宣鑒禪師的棒喝，臨濟義玄禪師的棒喝，都是亂世中的英雄。你們這些人穿梭于僧堂，進入佛殿，還知道比通過鐵圍山（佛教傳說中的山名，象徵極難逾越的障礙）還要危險嗎？如果忽然踩著了釋迦牟尼佛的頂髻，磕到了聖僧的額頭，難免會有一場禍事。上堂說法。我說有，你就會被『有』所障礙；我說無，你就會被『無』所障礙。我如果橫著說，你又跨越不過；我如果豎著說，你又跳不出去。如果想要叢林平靜安寧，大家無事，不如推倒育王（阿育王，佛教的護法）。那麼，要如何才能推倒育王呢？召集大眾說：『著力！著力！』又說：『苦啊！苦啊！育王被人推倒了！』還有路見不平，拔劍相助的人嗎？如果沒有，老衲我不免自己倒下自己站起來。』說完，擊打拂塵，走下法座。這位禪師性格剛毅，管理僧眾有古風，當時人們稱他為諶鐵面。

安吉州道場普明慧琳禪師福州人。上堂說法。有漏的箍籬，無漏的木勺。庭院裡潔白的牡丹，欄桿旁鮮紅的芍葯。因此想起了面壁九年的達摩祖師，到頭來也不認識這一著。那麼，什麼是這一著呢？用拄杖敲擊禪床，走下法座。上堂說法。一即是多，多即是一，毗盧遮那佛（佛教宇宙觀中，釋迦牟尼佛的法身）的頭頂光明如太陽。既沒有一，也沒有多，現成的公案沒有絲毫差錯。拿起舊時的氈拍板，在太平盛世一同歌唱。

安吉州道場無傳居慧禪師本郡吳氏之子。上堂說法。鍾馗（中國民間傳說中的神祇，能驅逐邪祟）醉酒後唱著涼州曲，小妹在門前只是點頭。巡海夜叉（佛教護法神）相見之後，大家拍手稱快。

【English Translation】 English version: If you wish to determine the weight of things, ancient and modern, and compare the merits of Buddhas and Patriarchs, then please open an eye within them. If you can truly return ten inches for every foot, and recognize that eight liang is originally half a jin, then naturally there will be peace within and without, and the country will be without incident. This old monk has already given everything to you today. Are you willing to believe, accept, and practice accordingly? The measuring of knives and scissors with rulers is common throughout the world; Zhi Gong (an honorific title for Chan Master Baozhi) is not an idle monk. Ascending the Dharma hall. Manjushri's (Bodhisattva of Wisdom) wisdom and Samantabhadra's (Bodhisattva of Practice) vows have been cultivated for many years. Master Deshan's (Deshan Xuanjian) staff and Master Linji's (Linji Yixuan) shout are heroes in a chaotic world. You people, passing through the monks' hall and entering the Buddha hall, do you know that it is more dangerous than passing through the Iron Ring Mountains (a mountain in Buddhist cosmology, symbolizing an extremely difficult obstacle)? If you suddenly step on Shakyamuni Buddha's crown or bump into the forehead of a holy monk, a disaster will be unavoidable. Ascending the Dharma hall. If I say 'is,' you will be obstructed by 'is'; if I say 'is not,' you will be obstructed by 'is not.' If I speak horizontally, you cannot cross over; if I speak vertically, you cannot jump out. If you want the monastery to be peaceful and everyone to be without trouble, it is better to push down King Ashoka (a Buddhist protector). So, how can King Ashoka be pushed down? Calling to the assembly, he said, 'Exert effort! Exert effort!' Then he said, 'Suffering! Suffering! King Ashoka has been pushed down!' Is there anyone who sees injustice on the road and draws their sword to help? If not, this old monk will have to fall and rise on his own.' After speaking, he struck the whisk and descended from the seat. The master was stern and upright, and his management of the sangha followed ancient methods. At the time, people called him 'Iron-Faced Chen.'

Chan Master Puming Huilin of Daocheng, Anji Prefecture A native of Fuzhou. Ascending the Dharma hall. A leaky hoop fence, a non-leaky wooden ladle. White peonies in the courtyard, red peonies by the railing. This makes one think of the man who faced the wall for nine years (Bodhidharma), who in the end did not recognize this one thing. So, what is this one thing? He struck the meditation bed with his staff and descended from the seat. Ascending the Dharma hall. One is many, and many is one. Vairochana Buddha's (the Dharmakaya Buddha in Buddhist cosmology) head shines like the sun. There is neither one nor many; the present case has no errors. Picking up the old felt clapper, let us sing together of peace in this prosperous age.

Chan Master Wuchuan Juhui of Daocheng, Anji Prefecture A son of the Wu family from this prefecture. Ascending the Dharma hall. Zhong Kui (a deity in Chinese folklore who expels evil spirits) sings the Liangzhou song in his drunken state, and the younger sister simply nods in front of the door. After the Sea-Patrolling Yaksha (a Buddhist guardian deity) meet each other, everyone claps their hands in joy.

手上高樓。大眾若會得去。鎖卻天下人舌頭。若會不得。將謂老僧別有奇特。上堂。百尺竿頭弄影戲。不唯瞞你又瞞天。自笑平生歧路上。投老歸來沒一錢。上堂。舉臨濟示眾曰。一人在高高峰頂。無出身之路。一人在十字街頭。亦無向背。且道那個在前。那個在後。師曰。更有一人不在高高峰頂。亦不在十字街頭。臨濟老漢因甚不知。便下座。

臨安府顯寧松堂圓智禪師

上堂。蘆華白蓼華紅。溪邊修竹碧煙籠。閑云抱幽石。玉露滴巖叢。昨夜烏龜變作鱉。今朝水牯悟圓通。咄。

安吉州烏回唯庵良范禪師

上堂。塵劫已前事。堂堂無背面。動靜莫能該。舒捲快如電。莫道凡不知。佛也覷不見。決定在何處。合取這兩片。薦不薦。更為諸人通一線。良久曰。天下太平。皇風永扇。上堂。舉僧問趙州。至道無難唯嫌揀擇。是時人窠窟否。州曰。曾有人問老僧。直得五年分疏不下。師召眾曰。趙州具頂門眼。向擊石火里分緇素。閃電光中明縱奪。為甚麼卻五年分疏不下。還委悉么。易分雪裡粉。難辨墨中煤。

溫州本寂靈光文觀禪師

本郡葉氏子。上堂。過去諸如來。斯門已成就。好事不如無。現在諸菩薩。今各入圓明。好事不如無。未來修學人。當依如是住。好事不如無。還知

【現代漢語翻譯】現代漢語譯本手上高樓：如果大家能夠領會，就能封住天下人的嘴。如果不能領會，就會認為老僧有什麼特別之處。上堂：在百尺竿頭玩弄影子戲，不僅欺騙你，還欺騙天。自嘲一生在歧路上，到老回來一文不值。上堂：引用臨濟（Linji，禪宗大師）對大眾的開示：『一個人在高高的山頂，沒有出路；一個人在十字街頭，也沒有方向。』那麼，哪一個在前，哪一個在後？』師說：『還有一個人既不在高高的山頂，也不在十字街頭。』臨濟老漢為什麼不知道呢？』說完便下座。

臨安府顯寧松堂圓智禪師

上堂：蘆葦花白，蓼花紅，溪邊的修竹籠罩在碧綠的煙霧中。閑云擁抱幽靜的石頭，玉露滴落在巖石叢中。昨夜烏龜變成了鱉，今朝水牛領悟了圓通。咄！

安吉州烏回唯庵良范禪師

上堂：塵劫（Chenjie，佛教時間概念，極長的時間）以前的事，光明正大沒有背面。動靜都不能概括，舒展收卷快如閃電。不要說凡人不知道，佛也看不見。究竟在哪裡？合上這兩片（指眼皮或嘴唇）。領會了嗎？再為你們打通一線。』良久說：『天下太平，皇風永扇。』上堂：引用僧人問趙州（Zhaozhou，禪宗大師）：『至道（Zhidao，最高的道）沒有困難，只是嫌棄選擇。』這是時人的窠窟嗎？』趙州說：『曾有人問老僧，一直五年也分辨不清楚。』師召集大眾說：『趙州具有頂門眼，能在擊石火光中分辨黑白，在閃電光中明辨縱奪。為什麼卻五年也分辨不清楚？還明白嗎？容易分辨雪裡的粉，難以辨別墨中的煤。』

溫州本寂靈光文觀禪師

本郡葉氏子。上堂：過去諸如來（Rulai，佛的稱號），從此門已經成就。好事不如無。現在諸菩薩（Pusa，立志成佛的人），如今各自進入圓明。好事不如無。未來修學人，應當依照這樣安住。好事不如無。還知道嗎？

【English Translation】 English version Lofty building in hand: If the assembly can understand, they can lock the tongues of all people under heaven. If they cannot understand, they will think that the old monk has something special. Ascending the hall: Playing shadow puppets on a hundred-foot pole, not only deceiving you but also deceiving heaven. Laughing at myself for a lifetime on divergent paths, returning in old age without a penny. Ascending the hall: Quoting Linji's (Zen master) instruction to the assembly: 'A person is on a high mountain peak, with no way out; a person is at a crossroads, with no direction.' Then, which one is in front, and which one is behind?' The master said: 'There is another person who is neither on a high mountain peak nor at a crossroads.' Why doesn't the old man Linji know?' After speaking, he descended from the seat.

Zen Master Yuanzhi of Xianning Songtang in Lin'an Prefecture

Ascending the hall: Reed flowers are white, smartweed flowers are red, and the bamboo by the stream is shrouded in green mist. Idle clouds embrace secluded stones, and jade dew drips into the rock clusters. Last night, a turtle transformed into a softshell turtle, and this morning, a water buffalo realized perfect understanding. Tut!

Zen Master Liangfan of Wuhui Weian in Anji Prefecture

Ascending the hall: Matters before countless kalpas (Buddhist time concept, extremely long time), are grand and without a reverse side. Movement and stillness cannot encompass it, and expansion and contraction are as fast as lightning. Don't say that ordinary people don't know, even the Buddha cannot see it. Where exactly is it? Close these two pieces (referring to eyelids or lips). Have you understood? I will further open a line for you all.' After a long pause, he said: 'The world is peaceful, and the imperial wind will forever fan.' Ascending the hall: Quoting a monk asking Zhaozhou (Zen master): 'The supreme path (Zhidao, the highest path) is not difficult, only disliking selection.' Is this the den of contemporary people?' Zhaozhou said: 'Someone once asked the old monk, and for five years I couldn't distinguish it clearly.' The master summoned the assembly and said: 'Zhaozhou has eyes on the top of his head, able to distinguish black and white in the spark of striking stone, and clearly discern seizing and releasing in the flash of lightning. Why couldn't he distinguish it clearly for five years? Do you understand? It is easy to distinguish powder in snow, but difficult to distinguish coal in ink.'

Zen Master Wenguan of Benji Lingguang in Wenzhou

A son of the Ye family in this prefecture. Ascending the hall: The past Buddhas (Rulai, title of Buddha) have already achieved through this gate. Good deeds are better than none. The present Bodhisattvas (Pusa, one who aspires to become a Buddha) are now each entering perfect enlightenment. Good deeds are better than none. Future practitioners should abide by this. Good deeds are better than none. Do you know?

么。除卻華山陳處士。何人不帶是非行。參。

黃龍震禪師法嗣

常德府德山無諍慧初禪師

靜江府人也。上堂。顧視大眾曰。見么。在天成象。在地成形。在日月為晦為朔。在四時為寒為暑。鼓之以雷霆。潤之以風雨。且道在衲僧分上。又作么生。一趯趯翻四大海。一拳拳倒須彌山。佛祖位中留不住。又吹漁笛汨羅灣。上堂。九月二十五。聚頭相共舉。瞎卻正法眼。拈卻雲門普。德山不會說禪。贏得村歌社舞。阿呵呵。邏啰哩。遂作舞。下座。

萬年一禪師法嗣

嘉興府報恩法常首座

開封人也。丞相薛居正之裔。宣和七年。依長沙益陽華嚴元軾下發。遍依叢林。于首楞嚴經。深入義海。自湖湘至萬年。謁雪巢機契。命掌箋翰。後首眾報恩。室中唯一矮榻。余無長物。庚子九月中。語寺僧曰。一月后不復留此。十月二十一。往方丈謁飯將曉。書漁父詞于室門。就榻收足而逝。詞曰。此事楞嚴嘗露布。梅華雪月交光處。一笑寥寥空。萬古風甌語。迥然銀漢橫天宇。蝶夢南華方栩栩。斑斑誰跨豐干虎。而今忘卻來時路。江山暮天涯。目送鴻飛去。

岳山祖庵主法嗣

廬山延慶叔禪師

僧問。多子塔前共談何事。師曰。一回相見一回老。能得幾時為弟兄。僧禮拜

【現代漢語翻譯】么。除了華山陳處士，還有誰不是帶著是非在世間行走呢？參！

黃龍震禪師的法嗣

常德府德山無諍慧初禪師

是靜江府人。上堂說法，環顧大眾說：『看見了嗎？在天空中形成星象，在地上形成山川。在日月是時圓時缺，在四季是時寒時暑。用雷霆來震動它，用風雨來滋潤它。那麼，在各位衲僧的本分上，又該如何呢？』一腳踢翻四大海，一拳打倒須彌山（Sumeru）。佛祖的位置也留不住，又吹著漁笛在汨羅灣遊蕩。上堂說法，『九月二十五，大家聚在一起討論。瞎了正法眼，丟了雲門普。德山不會說禪，只贏得村歌社舞。阿呵呵，邏啰哩！』於是跳起舞來，下座。

萬年一禪師的法嗣

嘉興府報恩法常首座

是開封人，丞相薛居正的後代。宣和七年，在長沙益陽華嚴元軾門下剃度出家，遍訪各大叢林，對《首楞嚴經》（Śūraṅgama Sūtra）深入研究，領悟了其中的深奧含義。從湖湘來到萬年，拜見雪巢機契，被任命掌管文書。後來在報恩寺擔任首座，禪房中只有一張矮榻，沒有多餘的物品。庚子年九月中，告訴寺里的僧人說：『一個月后我將不再留在這裡。』十月二十一日，前往方丈室拜見，天將亮時，在禪房門上寫下《漁父詞》，然後回到禪榻上盤腿坐化。詞中寫道：『此事《楞嚴經》（Śūraṅgama Sūtra）中早已揭示，梅花、雪月交相輝映之處。一笑之間空無所有，萬古都如風中甌語。銀河橫貫天空，是多麼的遼闊。像莊周夢蝶一樣，栩栩如生。是誰騎著豐干禪師的老虎？如今忘記了來時的路。江山暮色蒼茫，目送鴻雁飛向天涯。』

岳山祖庵主的法嗣

廬山延慶叔禪師

有僧人問：『在多子塔前，大家都在談論什麼？』禪師說：『每一次相見，就老了一分，還能有多少時間做兄弟呢？』僧人禮拜。

【English Translation】 What? Besides recluse Chen of Mount Hua, who doesn't walk the world carrying right and wrong? Investigate!

Successor of Chan Master Huanglong Zhen

Chan Master Wuzheng Huichu of Deshan in Changde Prefecture

Was a native of Jingjiang Prefecture. Ascending the Dharma hall, he looked around at the assembly and said, 'Do you see? In the heavens, it forms images; on the earth, it forms shapes. In the sun and moon, it is waxing and waning; in the four seasons, it is cold and hot. It drums with thunder and lightning, and moistens with wind and rain. Tell me, what about it in the share of us monks?' With one kick, he overturns the four great seas; with one punch, he knocks down Mount Sumeru (Sumeru). He cannot be kept in the position of Buddhas and Patriarchs, and again he blows his fishing flute in the Miluo Bay. Ascending the Dharma hall, he said, 'The twenty-fifth day of the ninth month, we gather together to discuss. We blind the eye of the true Dharma, and discard Yunmen's universality. Deshan doesn't know how to speak of Chan, only winning village songs and community dances. Aha ha ha, lora li!' Then he danced and descended from the seat.

Successor of Chan Master Wannian Yi

Chief Seat Fachang of Bao'en Monastery in Jiaxing Prefecture

Was a native of Kaifeng, a descendant of Chancellor Xue Juzheng. In the seventh year of Xuanhe, he shaved his head under Yuan Shi of Huayan in Yiyang, Changsha, and traveled to various monasteries. He deeply studied the Śūraṅgama Sūtra (首楞嚴經), deeply entering the sea of its meaning. From Hunan and Xiang, he went to Wannian and visited Xuechao Jiqi, who appointed him to manage documents. Later, he led the assembly at Bao'en Monastery. In his room, there was only a short couch, and nothing else of value. In the ninth month of the Gengzi year, he told the monks of the monastery, 'In a month, I will no longer remain here.' On the twenty-first day of the tenth month, he went to the abbot's room to pay his respects. As dawn was breaking, he wrote a Fisherman's Song on the door of his room, and then sat in full lotus posture on his couch and passed away. The song said, 'This matter has long been revealed in the Śūraṅgama Sūtra (楞嚴經), where plum blossoms, snow, and moonlight intersect. A smile, empty and vast, the language of wind in a pottery bowl for ten thousand ages. How vast is the Milky Way spanning the sky. Like Zhuang Zhou's butterfly dream, vividly alive. Who is riding Fenggan's tiger? Now I have forgotten the road I came from. The landscape is twilight, I watch the wild geese fly to the horizon.'

Successor of Hermit Zuan of Mount Yue

Chan Master Shu of Yanqing Monastery on Mount Lu

A monk asked, 'What are you discussing in front of the Pagoda of Many Sons?' The Master said, 'Each time we meet, we grow older. How much time do we have left as brothers?' The monk bowed.

。師曰。唐興今日失利。

勝因靜禪師法嗣

漣水軍萬壽夢庵普信禪師

上堂。殘雪既消盡。春風日漸多。若將時節會。佛法又如何。且道時節因緣與佛法道理是同是別。良久曰。無影樹栽人不見。開華結果自馨香。

平江府慧日默庵興道禪師

上堂。同云欲雪未雪。愛日似暉不暉。寒雀啾啾鬧籬落。朔風冽冽舞簾帷。要會韶陽親切句。今朝覿面為提撕。卓拄杖。下座。

廣德軍光孝果慜禪師

常德桃源人也。上堂。舉南泉斬貓兒話。乃曰。南泉提起下刀誅。六臂修羅救得無。設使兩堂俱道得。也應流血滿街衢。

雪峰需禪師法嗣

福州雪峰毬堂慧忠禪師

上堂。終日忙忙。那事無妨。作么生是那事。良久曰。心不負人。面無慚色。

天童交禪師法嗣

慶元府蓬萊圓禪師

住山三十年。足不越閫。道俗尊仰之。師有偈曰。新縫紙被𤊄來暖。一覺安眠到五更。聞得上方鐘鼓動。又添一日在浮生。

圓通旻禪師法嗣

江州廬山圓通守慧沖真密印通慧禪師

上堂。但知今日復明日。不覺前秋與后秋。平步坦然歸故里。卻乘好月過滄洲。咦。不是苦心人不知。

隆興府黃龍道觀禪師

上堂曰。古人道。眼色

【現代漢語翻譯】現代漢語譯本：師父說：唐朝興盛的景象，如今已經喪失了優勢。漣水軍萬壽夢庵普信禪師，勝因靜禪師的法嗣。上堂開示：殘留的雪已經消融殆盡，春風一天比一天增多。如果從時節變化來領會，佛法又該如何理解呢？那麼，時節因緣與佛法的道理是相同還是不同呢？（停頓良久）沒有影子的樹，栽種時人們看不見，開花結果后自然散發芬芳。平江府慧日默庵興道禪師上堂開示：烏雲聚集想要下雪卻還沒下，太陽的光輝好像要顯現卻又不明顯。寒冷的麻雀嘰嘰喳喳地在籬笆旁喧鬧，凜冽的北風呼呼地吹動著簾幕。想要領會韶陽（雲門文偃禪師，Yunmen Wenyan）最親切的話語，今天就面對面地為大家提點警醒。（拄著禪杖）下座。廣德軍光孝果慜禪師常德桃源人。上堂開示：舉南泉斬貓兒的話頭。於是說：南泉提起刀就斬下去，六臂修羅（佛教護法神，Six-armed Asura）也救不了。即使兩堂的僧人都說得出道理，也應該血流滿街。福州雪峰毬堂慧忠禪師，雪峰需禪師的法嗣。上堂開示：整天忙忙碌碌，好像什麼事都沒有妨礙。那麼，什麼是『那事』呢？（停頓良久）心中不虧欠別人，臉上就沒有慚愧的神色。慶元府蓬萊圓禪師，天童交禪師的法嗣。住在山裡三十年，從不跨出寺門。道士和俗人都很尊敬仰慕他。禪師有一首偈語說：新縫的紙被蓋起來很暖和，一覺安睡到五更時分。聽到上方寺院的鐘鼓聲響動，又增加了一天在人世間的漂浮生涯。江州廬山圓通守慧沖真密印通慧禪師，圓通旻禪師的法嗣。上堂開示：只知道今天過了還有明天，不知不覺中前一個秋天過去了，后一個秋天又來了。平平安安地走在平坦的道路上返回故鄉，卻又乘著美好的月色經過滄洲。唉！不是用心良苦的人是不會明白的。隆興府黃龍道觀禪師上堂開示說：古人說，看臉色行事。

【English Translation】 English version: The Master said: The prosperity of the Tang Dynasty has lost its advantage today. Chan Master Puxin of Wan Shou Dream Hermitage in Lianshui Army, a Dharma heir of Chan Master Shengyin Jing. Ascending the hall: The remaining snow has completely melted away, and the spring breeze increases day by day. If one comprehends from the changes of the seasons, how should the Buddha-dharma be understood? Then, are the seasonal conditions and the principles of the Buddha-dharma the same or different? (Pausing for a long time) The tree without a shadow is not seen when planted, but it naturally emits fragrance after flowering and fruiting. Chan Master Xingdao of Hui Ri Silent Hermitage in Pingjiang Prefecture Ascending the hall: Dark clouds gather wanting to snow but have not yet snowed, the sun's radiance seems to want to appear but is not obvious. Cold sparrows chirp and chatter noisily by the fence, and the piercing north wind howls and dances through the curtains. If you want to understand Shaoyang's (Yunmen Wenyan) most intimate words, today I will give you a direct reminder. (Striking the staff) Descending from the seat. Chan Master Guomin of Guangxiao Monastery in Guangde Army He was from Taoyuan, Changde. Ascending the hall: He cited the story of Nanquan cutting the cat. Then he said: Nanquan raised the knife and cut it down, even the six-armed Asura (Buddhist guardian deity) could not save it. Even if the monks in both halls could explain the reason, blood should still flow all over the streets. Chan Master Huizhong of Xuetang in Xuefeng, Fuzhou, a Dharma heir of Chan Master Xuefeng Xu. Ascending the hall: Busy all day long, it seems that nothing is hindering. So, what is 'that matter'? (Pausing for a long time) If the heart does not fail others, the face will have no shame. Chan Master Yuan of Penglai in Qingyuan Prefecture, a Dharma heir of Chan Master Tiantong Jiao. He lived in the mountains for thirty years, never stepping outside the temple gate. Daoists and laypeople respected and admired him. The Chan Master had a verse saying: The newly sewn paper quilt is warm when covered, and one sleeps soundly until the fifth watch. Hearing the sound of bells and drums from the upper temple, another day is added to the floating life in the world. Chan Master Shouhui Chongzhen Miyan Tonghui of Yuantong in Lushan, Jiangzhou, a Dharma heir of Chan Master Yuantong Min. Ascending the hall: Only knowing that today passes and there will be tomorrow, unknowingly the previous autumn has passed, and the next autumn has arrived. Walking peacefully on a flat road back to one's hometown, yet riding the beautiful moonlight across Cangzhou. Alas! Those who do not have painstaking efforts will not understand. Chan Master of Huanglong Taoist Temple in Longxing Prefecture Ascending the hall, he said: The ancients said, 'Act according to facial expressions.'

耳聲。萬法成辦。你諸人為甚麼。從朝至暮。諸法不相到。遂喝一喝曰。牽牛入你鼻孔。禍不入慎家之門。

左丞范沖居士

字致虛。由翰苑守豫章。過圓通。謁旻禪師。茶罷曰。某行將老矣。墮在金紫行中去。此事稍遠。通呼內翰。公應喏。通曰。何遠之有。公躍然曰。乞師再垂指誨。通曰。此去洪都有四程。公佇思。通曰。見即便見。擬思即差。公乃豁然有省。

樞密吳居厚居士

擁節歸鐘陵。謁圓通旻禪師曰。某頃赴省試。過此。過趙州關。因問前住訥老透關底事如何。訥曰。且去做官。今不覺五十餘年。旻曰。曾明得透關底事么。公曰。八次經過常存此念。然未甚脫灑在。旻度扇與之曰。請使扇。公即揮扇。旻曰。有甚不脫灑處。公忽有省曰。便請末後句。旻乃揮扇兩下。公曰。親切親切。旻曰。吉獠舌頭三千里。

諫議彭汝霖居士

手寫觀音經。施圓通。通拈起曰。這個是觀音經。那個是諫議經。公曰。此是某親寫。通曰。寫底是字。那個是經。公笑曰。卻了不得也。通曰。即現宰官身而為說法。公曰。人人有分。通曰。莫謗經好。公曰。如何即是。通舉經示之。公拊掌大笑曰嗄。通曰。又道了不得。公禮拜。

中丞盧航居士

與圓通擁爐次。公問。諸

【現代漢語翻譯】現代漢語譯本耳中所聞之聲，萬法由此成就。你們這些人，為何從早到晚，諸法互不相干？（禪師）遂大喝一聲說：『牽牛入你的鼻孔，災禍不入謹慎之家。』

左丞范沖居士（Fan Chong，在家修行的佛教徒，官職為左丞），字致虛，從翰林院調任豫章太守。路過圓通寺時，拜訪了旻禪師（Min Chanshi）。茶喝完后說：『我快要老了，身陷於高官厚祿之中，這件事離我越來越遠了。』圓通寺的僧人呼喚『內翰』，范沖應了一聲。圓通寺的僧人說：『有什麼遠的呢？』范沖驚喜地說：『請禪師再次指點。』圓通寺的僧人說：『從這裡到洪都有四天的路程。』范沖佇立思考。圓通寺的僧人說：『見到就立刻見到，如果思索就差了。』范沖於是豁然開悟。

樞密吳居厚居士（Wu Juhou，在家修行的佛教徒，官職為樞密）帶著符節回到鐘陵，拜訪圓通旻禪師說：『我之前去參加省試，路過這裡，經過趙州關，因此問前任住持訥老（Ne Lao）如何透徹趙州關的道理。訥老說：『先去做官吧。』現在不知不覺已經過去五十多年了。』旻禪師說：『曾經明白透徹趙州關的道理了嗎？』吳居厚說：『八次經過這裡，常常想著這件事，但還是不夠灑脫。』旻禪師遞給他一把扇子說：『請用扇子。』吳居厚就揮動扇子。旻禪師說：『有什麼不灑脫的地方？』吳居厚忽然有所領悟說：『請說出最後一句。』旻禪師於是揮動扇子兩下。吳居厚說：『親切！親切！』旻禪師說：『胡說八道，差了十萬八千里。』

諫議彭汝霖居士（Peng Rulin，在家修行的佛教徒，官職為諫議）手寫觀音經，施捨給圓通寺。旻禪師拿起經書說：『這個是觀音經，哪個是諫議的經？』彭汝霖說：『這是我親手寫的。』旻禪師說：『寫的是字，哪個是經？』彭汝霖笑著說：『這可不得了啊。』旻禪師說：『即現宰官身而為說法。』彭汝霖說：『人人都有份。』旻禪師說：『不要誹謗佛經好。』彭汝霖說：『如何才是？』旻禪師舉起經書給他看。彭汝霖拍手大笑說『嗄！』旻禪師說：『又說不得了。』彭汝霖禮拜。

中丞盧航居士（Lu Hang，在家修行的佛教徒，官職為中丞）與圓通寺的僧人圍著火爐。盧航問：『諸

【English Translation】 English version The sound heard by the ear accomplishes all dharmas. Why do you people, from morning till night, find that all dharmas do not reach each other? (The Chan master) then shouted loudly, saying: 'Leading the ox into your nostrils, misfortune does not enter the door of the cautious family.'

Layman Fan Chong (Fan Chong, a Buddhist practitioner at home, holding the official position of Left Vice Minister), styled Zhixu, was transferred from the Hanlin Academy to serve as the Prefect of Yuzhang. Passing by Yuantong Temple, he visited Chan Master Min (Min Chanshi). After tea, he said, 'I am growing old, trapped in high officialdom and wealth, and this matter is becoming more and more distant from me.' A monk from Yuantong Temple called out 'Academician,' and Fan Chong responded. The monk from Yuantong Temple said, 'What is distant about it?' Fan Chong said in surprise, 'Please, Master, give me further guidance.' The monk from Yuantong Temple said, 'From here to Hongdu is a four-day journey.' Fan Chong stood in thought. The monk from Yuantong Temple said, 'See it and see it immediately; if you contemplate, you will be off.' Fan Chong then suddenly awakened.

Layman Wu Juhou (Wu Juhou, a Buddhist practitioner at home, holding the official position of Privy Councilor) returned to Zhongling with his insignia and visited Chan Master Min of Yuantong Temple, saying, 'I previously went to take the provincial examination, passing by here and through the Zhaozhou Barrier, so I asked the former abbot, Elder Ne (Ne Lao), how to penetrate the Zhaozhou Barrier. Elder Ne said, 'Go be an official first.' Now, unknowingly, more than fifty years have passed.' Chan Master Min said, 'Have you ever understood the matter of penetrating the Zhaozhou Barrier?' Wu Juhou said, 'Having passed by here eight times, I often think about this matter, but I am still not free enough.' Chan Master Min handed him a fan, saying, 'Please use the fan.' Wu Juhou then waved the fan. Chan Master Min said, 'What is not free about it?' Wu Juhou suddenly had an insight, saying, 'Please say the final word.' Chan Master Min then waved the fan twice. Wu Juhou said, 'Intimate! Intimate!' Chan Master Min said, 'Nonsense, you are off by a hundred thousand miles.'

Layman Peng Rulin (Peng Rulin, a Buddhist practitioner at home, holding the official position of Remonstrance Official) hand-copied the Avalokiteśvara Sutra and donated it to Yuantong Temple. Chan Master Min picked up the sutra and said, 'This is the Avalokiteśvara Sutra; which one is the Remonstrance Official's sutra?' Peng Rulin said, 'This is what I personally wrote.' Chan Master Min said, 'What is written are words; which one is the sutra?' Peng Rulin laughed, saying, 'This is terrible!' Chan Master Min said, 'Appearing in the body of an official to expound the Dharma.' Peng Rulin said, 'Everyone has a share.' Chan Master Min said, 'Do not slander the sutra.' Peng Rulin said, 'How is it?' Chan Master Min held up the sutra to show him. Peng Rulin clapped his hands and laughed loudly, saying 'Ah!' Chan Master Min said, 'You said it was terrible again.' Peng Rulin bowed.

Layman Lu Hang (Lu Hang, a Buddhist practitioner at home, holding the official position of Vice Minister) was sitting around a stove with the monks of Yuantong Temple. Lu Hang asked, 'All

家因緣不勞拈出。直截一句。請師指示。通厲聲指曰。看火。公急撥衣。忽大悟。謝曰。灼然佛法無多子。通喝曰。放下著。公應喏喏。

左司都貺居士

問圓通曰。是法非思量分別之所能解。當如何湊泊。通曰。全身入火聚。公曰。畢竟如何曉會。通曰。驀直去。公沉吟。通曰。可更喫茶么。公曰不必。通曰。何不恁么會。公契旨曰。元來太近。通曰。十萬八千。公占偈曰。不可思議。是大火聚。便恁么去。不離當處。通曰。咦。猶有這個在。公曰。乞師再垂指示。通曰。便恁么去。鐺是鐵鑄。公頓首謝之。

明招慧禪師法嗣

楊州石塔宣秘禮禪師

僧問。山河大地與自己是同是別。師曰。長亭涼夜月。多為客鋪舒。曰謝師答話。師曰。網大難為鳥。綸稠始得魚。僧作舞歸眾。師曰。長江為硯墨。頻寫斷交書。上堂。舉百丈野狐話乃曰。不是翻濤手。徒夸跨海鯨。由基方捻鏃。枝上眾猿驚。上堂。至座前師搊一僧。上法座。僧慞惶欲走。師遂指座曰。這棚子若牽一頭驢上去。他亦須就上屙在。汝諸人因甚麼卻不肯。以拄杖一時趕散。顧侍者曰險。

浮山真禪師法嗣

峨嵋靈巖徽禪師

僧問。文殊是七佛之師。未審誰是文殊之師。師曰。金沙灘頭馬郎婦。

【現代漢語翻譯】現代漢語譯本：家裡的因緣不必再提。直接說一句，請您指示。通禪師厲聲指著說：『看火！』這位居士急忙撥開衣服，忽然大悟，感謝說：『原來佛法沒什麼特別的。』通禪師喝道：『放下它！』居士應聲說：『是，是。』左司都貺（Zuosi Du Kuang）居士問圓通（Yuantong）禪師：『這個法不是思量分別所能理解的，應當如何才能契合？』通禪師說：『全身投入火聚。』居士說：『究竟如何才能明白？』通禪師說：『直接去！』居士沉吟不語。通禪師說：『要不要再喝茶？』居士說：『不必了。』通禪師說：『為什麼不這樣去體會呢？』居士領悟旨意說：『原來這麼近！』通禪師說：『十萬八千里。』居士作偈說：『不可思議，是大火聚。就這樣去，不離當下。』通禪師說：『咦！還有這個在。』居士說：『請禪師再次指示。』通禪師說：『就這樣去，鐺是鐵鑄的。』居士頓首感謝。明招慧（Mingzhao Hui）禪師的法嗣：揚州石塔宣秘禮（Yangzhou Shita Xuan Mi Li）禪師：有僧人問：『山河大地與自己是相同還是不同？』禪師說：『長亭涼夜月，多為客鋪舒。』僧人說：『謝謝禪師的回答。』禪師說：『網大難為鳥，綸稠始得魚。』僧人作舞后回到大眾中。禪師說：『長江為硯墨，頻寫斷交書。』禪師上堂，舉百丈野狐（Baizhang Yegu）的故事說：『不是翻濤手，徒夸跨海鯨。由基方捻鏃，枝上眾猿驚。』禪師上堂，走到座位前抓住一個僧人，然後登上法座。僧人驚慌想要逃走。禪師於是指著座位說：『這棚子如果牽一頭驢上去，它也必須在上面拉屎。你們這些人為什麼卻不肯？』用拄杖一時趕散眾人，顧視侍者說：『危險！』浮山真（Fushan Zhen）禪師的法嗣：峨嵋靈巖徽（Emei Lingyan Hui）禪師：有僧人問：『文殊（Wenshu，Manjusri）是七佛之師，不知道誰是文殊的老師？』禪師說：『金沙灘頭馬郎婦。』

【English Translation】 English version: No need to bring up family matters. Just one direct sentence, please instruct me. Tong (name of the Zen master) pointed sharply and said, 'Look at the fire!' The layman hurriedly brushed his clothes and suddenly had a great realization. He thanked, 'Indeed, the Buddha-dharma is nothing special.' Tong shouted, 'Put it down!' The layman responded, 'Yes, yes.' Layman Zuosi Du Kuang (name of the layman) asked Zen Master Yuantong (name of the Zen master), 'This Dharma cannot be understood by thinking and discrimination. How should one approach it?' Tong said, 'Enter the fire mass with your whole body.' The layman said, 'How can one ultimately understand?' Tong said, 'Go straight ahead!' The layman hesitated. Tong said, 'Would you like more tea?' The layman said, 'No need.' Tong said, 'Why not understand it that way?' The layman grasped the meaning and said, 'It was so close!' Tong said, 'One hundred and eight thousand.' The layman composed a verse, 'Inconceivable, it is a great fire mass. Just go like that, without leaving the present place.' Tong said, 'Eh! There's still this.' The layman said, 'Please, Master, give further instruction.' Tong said, 'Just go like that, the pot is cast iron.' The layman bowed his head in gratitude. Dharma heir of Zen Master Mingzhao Hui (name of the Zen master): Zen Master Xuan Mi Li (name of the Zen master) of Shita (Stone Pagoda) in Yangzhou (city name): A monk asked, 'Are mountains, rivers, and the great earth the same or different from oneself?' The Master said, 'The cool moon on a long pavilion night, mostly spread out for travelers.' The monk said, 'Thank you, Master, for your answer.' The Master said, 'A large net is difficult for birds, a dense line is how one gets fish.' The monk danced and returned to the assembly. The Master said, 'The Yangtze River as inkstone, frequently writing letters of severance.' Ascending the hall, he cited the story of Baizhang's Wild Fox (a koan) and said, 'Not a hand at overturning waves, merely boasting of a whale crossing the sea. Youji (an archer's name) just nocks the arrow, monkeys on the branches are startled.' Ascending the hall, the Master grabbed a monk in front of the seat and ascended the Dharma seat. The monk panicked and wanted to run away. The Master then pointed to the seat and said, 'If you lead a donkey onto this platform, it must also shit on it. Why are you all unwilling?' He scattered everyone with his staff and looked at the attendant, saying, 'Dangerous!' Dharma heir of Zen Master Fushan Zhen (name of the Zen master): Zen Master Lingyan Hui (name of the Zen master) of Mount Emei (mountain name): A monk asked, 'Manjusri (Bodhisattva of wisdom) is the teacher of the Seven Buddhas, I wonder who is Manjusri's teacher?' The Master said, 'The horse-grooming woman at the Golden Sand Beach.'

祥符立禪師法嗣

湖南報慈淳禪師

上堂曰。青眸一瞬。金色知歸。授手而來。如王寶劍。而今開張門戶。各說異端。可謂古路坦而荊棘生。法眼正而還自翳。孤負先聖。埋沒已靈。且道。不埋沒。不孤負。正法眼藏如何吐露。還有吐露得底么。出來吐露看。如無。擔取詩書歸舊隱。野華啼鳥一般春(聯燈作烏回范語)。

云巖游禪師法嗣

臨安府徑山涂毒智策禪師

天臺陳氏子。幼依護國僧楚光落髮。十九造國清謁寂室光。灑然有省。次謁大圓于明之萬壽。圓問曰。甚處來。師曰。天臺來。曰見智者大師么。師曰。即今亦不少。曰因甚在汝腳跟下。師曰。當面蹉過。圓曰。上人不耘而秀。不扶而直。一日辭去。圓送之門。拊師背曰。寶所在近。此城非實。師頷之。往豫章謁典牛。道由云居。風雪塞路。坐閱四十二日。午初版聲鏗然。豁爾大悟。及造門。典牛獨指師曰。甚處見神見鬼來。師曰。云居聞版聲來。牛曰。是甚麼。師曰。打破虛空。全無柄靶。牛曰。向上事未在。師曰。東家暗坐。西家廝罵。牛曰。嶄然超出佛祖。他日起家一麟足矣。住後上堂。舉教中道。若以色見我。以音聲求我。是人行邪道。不能見如來。雖然恁么。正是捕得老鼠。打破油甕。懷禪師道。你眼在甚麼處

【現代漢語翻譯】現代漢語譯本祥符立禪師法嗣

湖南報慈淳禪師

上堂時說：『青眸一瞬（清澈的眼眸一瞬間），金色知歸（就能領悟到真如自性）。授手而來（直接傳授），如王寶劍（如同國王的寶劍般鋒利）。如今卻門戶大開，各自說著不同的異端邪說，真可謂古老的道路平坦卻長滿了荊棘，正法眼藏明明就在眼前卻還自己遮蔽。真是辜負了先聖，埋沒了自身的靈性。』那麼，怎樣才能不埋沒靈性，不辜負先聖，將正法眼藏吐露出來呢？有能吐露出來的嗎？出來吐露看看。如果沒有，就挑起詩書回到舊時的隱居之處吧，那裡有野花啼鳥，依舊是美好的春天。

云巖游禪師法嗣

臨安府徑山涂毒智策禪師

天臺陳氏之子。年幼時依附護國寺的僧人楚光剃度出家。十九歲時到國清寺拜見寂室光禪師，豁然有所領悟。之後到明之萬壽寺拜見大圓禪師。大圓禪師問：『從哪裡來？』智策禪師說：『從天臺山來。』大圓禪師說：『見到智者大師了嗎？』智策禪師說：『當下也不少。』大圓禪師說：『為什麼在你腳跟下？』智策禪師說：『當面錯過了。』大圓禪師說：『上人不耕耘卻自然秀美，不扶持卻自然挺直。』有一天，智策禪師辭別，大圓禪師送他到門口，拍著他的背說：『寶藏就在附近，這個城市不是真實的。』智策禪師點頭表示明白。之後前往豫章拜見典牛禪師。路上經過云居山，風雪阻斷了道路，禪師坐禪四十二天。午時，寺院打板的聲音響起，禪師豁然大悟。等到拜見典牛禪師時，典牛禪師指著他說：『從哪裡見神見鬼而來？』智策禪師說：『從云居山聽到打板的聲音而來。』典牛禪師說：『那是什麼？』智策禪師說：『打破虛空，全無把柄。』典牛禪師說：『向上之事尚未完成。』智策禪師說：『東家暗自坐著，西家互相謾罵。』典牛禪師說：『嶄然超出佛祖，他日開創家業，一麟足矣。』智策禪師住持寺院後上堂說法，引用經文說：『如果用色相來看我，用聲音來求我，這個人就是在行邪道，不能見到如來。』雖然這樣說，也正是捕獲了老鼠，打破了油甕。懷禪師說：『你的眼睛在哪裡？』

【English Translation】 English version Successor of Chan Master Xiangfu Li

Chan Master Bao Ci Chun of Hunan

In his sermon, he said: 'A single glance of clear eyes (qing mou yi shun) [clear eyes in a moment], the golden color knows where to return (jin se zhi gui) [can realize the true nature of Tathagata]. Handing it over directly (shou shou er lai) [direct transmission], like the King's precious sword (ru wang bao jian) [as sharp as the king's sword]. Now, opening the doors wide, each speaks of different heresies. It can be said that the ancient road is smooth, yet thorns grow. The eye of the true Dharma is right there, yet one obscures it oneself. Truly failing the ancient sages, burying one's own spirit.' Then, how can one not bury one's spirit, not fail the ancient sages, and reveal the treasury of the true Dharma Eye? Is there anyone who can reveal it? Come out and reveal it. If not, then take up your books and return to your old hermitage, where wild flowers sing and birds chirp, just like spring.

Successor of Chan Master Yunyan You

Chan Master Tu Du Zhice of Jingshan Mountain in Lin'an Prefecture

A son of the Chen family of Tiantai. In his youth, he was tonsured and became a monk under the monk Chuguang of Huguo Temple. At the age of nineteen, he visited Chan Master Jishi Guang at Guoqing Temple and had a sudden awakening. Later, he visited Chan Master Dayuan at Wanshou Temple in Mingzhi. Chan Master Dayuan asked: 'Where do you come from?' Chan Master Zhice said: 'From Tiantai Mountain.' Chan Master Dayuan said: 'Did you see the Great Master Zhiyi?' Chan Master Zhice said: 'Right now, there are not a few.' Chan Master Dayuan said: 'Why is it under your feet?' Chan Master Zhice said: 'I missed it face to face.' Chan Master Dayuan said: 'The superior one is naturally beautiful without plowing, and naturally straight without support.' One day, Chan Master Zhice bid farewell. Chan Master Dayuan saw him off at the door, patted him on the back, and said: 'The treasure is nearby, this city is not real.' Chan Master Zhice nodded in understanding. Later, he went to Yuzhang to visit Chan Master Dianniu. On the way, he passed by Yunju Mountain, and the wind and snow blocked the road. The Chan Master sat in meditation for forty-two days. At noon, the sound of the temple board rang out, and the Chan Master had a sudden enlightenment. When he went to visit Chan Master Dianniu, Chan Master Dianniu pointed at him and said: 'Where did you come from, seeing gods and ghosts?' Chan Master Zhice said: 'I came from Yunju Mountain, hearing the sound of the board.' Chan Master Dianniu said: 'What is that?' Chan Master Zhice said: 'Breaking through the void, without any handle.' Chan Master Dianniu said: 'The matter of upward progress is not yet complete.' Chan Master Zhice said: 'The eastern family sits in darkness, the western family scolds each other.' Chan Master Dianniu said: 'Outstandingly surpassing the Buddhas and ancestors, one unicorn is enough to start a family business in the future.' After Chan Master Zhice took charge of the temple, he gave a sermon, quoting the scriptures: 'If one sees me with form, and seeks me with sound, this person is practicing a heretical path and cannot see the Tathagata.' Although it is said like this, it is just like catching a mouse and breaking an oil jar. Chan Master Huai said: 'Where are your eyes?'

。雖則識破釋迦老子。爭奈拈䭔䑛指。若是涂毒即不然。色見聲求也不妨。百華影里繡鴛鴦。自從識得金針后。一任風吹滿袖香。師將示寂。升座別眾。囑門人。以文祭之。師危坐傾聽。至尚饗。為之一笑。越兩日沐浴更衣。集眾說偈曰。四大既分飛。煙雲任意歸。秋天霜夜月。萬里轉光輝。俄頃泊然而逝。塔全身於東岡之麓。

信相顯禪師法嗣

成都府金繩文禪師

僧問。如何是大道之源。師曰。黃河九曲。曰如何是不犯之令。師曰。鐵蛇鉆不入。僧擬議。師便打。

南嶽下十六世

育王諶禪師法嗣

臺州萬年心聞曇賁禪師

永嘉人。住江心。病起上堂。維摩病說盡道理。龍翔病咳嗽不已。咳嗽不已。說盡道理。說盡道理。咳嗽不已。汝等諸人還識得其中意旨也未。本是長江湊風冷。卻教露柱患頭風。上堂。一見便見。八角磨盤空里轉。一得永得。辰錦硃砂如墨黑。秋風吹渭水。已落雲門三句里。落葉滿長安。幾個而今被眼瞞。豎拂子曰。瞞得瞞不得。總在萬年手裡。還見么。華頂月籠招手石。斷橋水落捨身巖。僧問。百丈卷席意旨如何。師曰。賊過後張弓。四明太守以雪竇。命師主之。師辭以偈曰。鬧籃方喜得抽頭。退鼓而今打未休。莫把乳峰千丈雪。重來換我一雙

【現代漢語翻譯】現代漢語譯本：雖然識破了釋迦老子（指佛陀），無奈還是像過去一樣，去舔手指頭（形容習氣難改）。如果是涂毒鼓（一種比喻，指能使人聞之喪命的鼓），那麼色見聲求（指追求感官享受）也不妨礙。百花倒影里繡著鴛鴦，自從認識了金針（比喻頓悟的方法）后，任憑風吹來，衣袖都充滿了香氣。禪師將要圓寂，升座向大眾告別，囑咐門人要用祭文來祭奠他。禪師危坐傾聽，聽到『尚饗』（祭文結束語）時，微微一笑。過了兩天，沐浴更衣，召集眾人說了偈語：『四大（指地、水、火、風）既然要分離，煙雲就任意飄散迴歸。秋天的霜夜月，在萬里高空旋轉著光輝。』隨即安詳地去世了，全身被安葬在東岡的山腳下。

信相顯禪師的法嗣

成都府金繩文禪師

有僧人問：『什麼是大道的根源？』禪師說：『黃河九曲。』僧人問：『什麼是不可違犯的命令？』禪師說：『鐵蛇也鉆不進去。』僧人正要思量，禪師就打了他。

南嶽下十六世

育王諶禪師的法嗣

臺州萬年心聞曇賁禪師

是永嘉人，住在江心寺。病好後上堂說法：『維摩詰（一位在家菩薩）生病時說盡了道理，龍翔（指曇賁禪師自己）生病咳嗽個不停。咳嗽個不停，說盡了道理，說盡了道理，咳嗽個不停。你們這些人還懂得其中的意思嗎？本來是長江湊著風寒冷，卻說是露柱（寺廟中的柱子）得了頭風病。』上堂說法：『一旦見到就徹底見到，八角磨盤在空中旋轉。一旦得到就永遠得到，辰錦硃砂也像墨一樣黑。秋風吹拂渭水，已經落入了雲門（禪宗宗派）三句里。落葉飄滿長安，有多少人如今被眼睛所欺騙。』豎起拂塵說：『瞞得住，瞞不住，總在萬年寺手裡。還見到嗎？華頂峰的月亮籠罩著招手石，斷橋的水落下去，露出了捨身巖。』僧人問：『百丈禪師捲起蓆子的用意是什麼？』禪師說：『賊走後才張弓。』四明太守想把雪竇寺交給禪師主持，禪師用偈語推辭說：『好不容易才從熱鬧的竹籃里抽出身來，退堂鼓如今還沒停止敲打。不要把乳峰千丈的雪，重新來換我一雙（指自由）。』

【English Translation】 English version: Although I have seen through Shakyamuni Buddha (referring to the Buddha), I still can't help but lick my finger (describing how habits are hard to break). If it were a poisoned drum (a metaphor for something that causes death upon hearing), then seeking sensory pleasures wouldn't matter. Embroidered mandarin ducks are reflected in the shadows of a hundred flowers. Since recognizing the golden needle (a metaphor for the method of sudden enlightenment), I let the wind blow, and my sleeves are filled with fragrance. The Zen master was about to pass away, ascended the seat to bid farewell to the assembly, and instructed his disciples to use a eulogy to commemorate him. The Zen master sat upright and listened attentively, and when he heard 'Shang Xiang' (the concluding words of the eulogy), he smiled slightly. Two days later, he bathed and changed his clothes, and gathered the assembly to say a verse: 'The four elements (referring to earth, water, fire, and wind) are about to separate, so let the smoke and clouds drift back at will. The autumn frost night moon shines with glory in the vast sky.' Then he passed away peacefully, and his whole body was buried at the foot of Donggang Mountain.

Lineage of Zen Master Xinxian Xian

Zen Master Jin Shengwen of Chengdu Prefecture

A monk asked: 'What is the source of the Great Path?' The Zen master said: 'The Yellow River has nine bends.' The monk asked: 'What is an inviolable command?' The Zen master said: 'An iron snake cannot drill through it.' As the monk was about to ponder, the Zen master struck him.

Sixteenth Generation under Nanyue

Lineage of Zen Master Yuwang Chen

Zen Master Xinwen Tanben of Wannian Temple in Taizhou

He was from Yongjia and lived in Jiangxin Temple. After recovering from an illness, he ascended the hall to preach: 'Vimalakirti (an enlightened layperson) exhausted all principles when he was ill, and Longxiang (referring to Zen Master Tanben himself) coughed incessantly when he was ill. Coughing incessantly, exhausting all principles, exhausting all principles, coughing incessantly. Do you all understand the meaning of this? Originally, it was the cold wind blowing on the Yangtze River, but they say the dew pillar (a pillar in the temple) has a headache.' Ascending the hall to preach: 'Once you see it, you see it completely. The octagonal millstone turns in the empty sky. Once you obtain it, you obtain it forever. Even cinnabar is as black as ink. The autumn wind blows on the Wei River, already falling into the three phrases of Yunmen (a Zen sect). Fallen leaves fill Chang'an, how many people are deceived by their eyes today.' Raising the whisk, he said: 'Whether you can deceive or not, it's all in the hands of Wannian Temple. Do you see it? The moon on Huading Peak covers the beckoning stone, and the water at Broken Bridge recedes, revealing the Self-Sacrifice Rock.' A monk asked: 'What is the meaning of Zen Master Baizhang rolling up the mat?' The Zen master said: 'Drawing the bow after the thief has left.' The prefect of Siming wanted to entrust Xuetou Temple to the Zen master, but the Zen master declined with a verse: 'It was hard to get out of the noisy basket, and the retreat drum has not stopped beating. Don't use the thousand-zhang snow of the Milk Peak to exchange for a pair of (freedom) for me again.'

眸。

慶元府天童慈航了樸禪師

福州人。上堂。酷暑如焚不易禁。炎炎赫赫欲流金。夜明簾外無人到。靈木迢然轉綠陰。上堂。久雨不晴。半睡半醒。可謂天地合其德。日月合其明。四時合其序。鬼神合其吉兇。遂喝曰。住住。內卦已成。更求外象。卓拄杖曰。適來擲得雷天大壯。如今變作地火明夷。上堂。牛皮鞔露柱。露柱啾啾叫。燈籠佯不知。虛明還自照。殿脊老蚩吻。聞得呵呵笑。三門側耳聽。就上打之繞。譬如十日菊。開微阿誰。要阿呵呵。未必秋香一夜衰。㷉斗煎茶不同銚。室中問僧。賊來須打。客來須看。祇如三更夜半。人面似賊。賊面似人。作么生辨。上堂。觀音巖玲玲瓏瓏。太白石丁丁東東。西園菜蟥似不堪食。東谷華髮卻無賴紅。且道是祖意教意。途中受用。世諦流佈。若辨不出。雪峰覆卻飯桶。若辨得出。甘贄禮拜蒸籠。參。上堂。德山入門便棒。臨濟入門便喝。臨濟喝處。德山棒頭耳聾。德山棒時。臨濟喝下眼瞎。雖然一搦一抬。就中全生全殺。遂喝一喝。卓拄杖一下云。敢問諸人是生是殺。良久云。君子可入。

南劍州西巖宗回禪師

婺州人也。久依無示。深得法忍。因寺僧以茶禁聞有司。吏捕知事。師謂眾曰。此事不直之。則罪坐於我。若自直。彼復得罪。不

【現代漢語翻譯】現代漢語譯本：

慶元府天童慈航了樸禪師

是福州人。禪師上堂說法：酷暑像火燒一樣難以忍受，炎熱的光芒彷彿要將萬物熔化。即使是夜晚，明亮的竹簾外也沒有人來，只有高大的靈木在遠處投下綠色的陰影。禪師又上堂說法：連日陰雨，天一直沒有放晴，人也半睡半醒。這可以說是天地執行合乎其規律，日月交替合乎其光明，四季變化合乎其秩序，鬼神活動合乎其吉兇。於是大喝一聲說：『住！住！』內卦已經形成，又去尋求外卦的象徵。說完，用拄杖敲擊地面說：『剛才擲得的卦象是雷天大壯，現在變成了地火明夷。』禪師又上堂說法：用牛皮矇住的露柱，露柱發出啾啾的叫聲，燈籠假裝不知道，用虛明的光芒自己照耀自己。殿脊上的老蚩吻，聽了這些話呵呵地笑。三門神側著耳朵聽，就在上面敲打著繞圈。譬如十月的菊花，剛剛開放有誰會讚賞呢？要我說，未必秋天的香味會一夜衰敗。用㷉斗煮茶和用茶銚不同。禪師在室內問僧人：『賊來了必須打，客人來了必須看。如果三更半夜，人面像賊，賊面像人，該怎麼分辨？』禪師上堂說法：觀音巖晶瑩剔透，太白石發出丁丁東東的聲響。西園的菜青蟲好像不堪食用，東谷的華髮卻無奈地變紅。』且說這是祖師的意旨還是教義？是在途中受用還是在世俗中流佈？如果分辨不出來，雪峰禪師會把飯桶打翻。如果分辨得出，甘願禮拜蒸籠。參！禪師上堂說法：德山禪師入門就打棒，臨濟禪師入門就大喝。臨濟禪師大喝之處，德山禪師的棒頭也震耳欲聾。德山禪師打棒之時，臨濟禪師的喝聲也使人眼瞎。雖然一擒一縱，其中卻有全生全殺的機鋒。』於是大喝一聲，用拄杖敲擊地面一下說：『請問各位，這是生還是殺？』良久，禪師說：『君子可以入內。』

南劍州西巖宗回禪師

是婺州人。長期跟隨無示禪師，深刻領悟了法忍。因為寺院僧人私自煮茶觸犯了禁令，被有關部門知道了，官吏要逮捕負責僧人。宗回禪師對眾僧說：『這件事如果不為他們辯解，罪責就會落到我頭上。如果為他們辯解，那些官吏又會得罪。』

【English Translation】 English version:

Chan Master Cihang Liaopu of Tiantong Monastery, Qingyuan Prefecture

Was a native of Fuzhou. The Master ascended the hall and said: 'The intense heat is like a burning fire, difficult to endure. The blazing heat seems to melt everything. Even at night, no one comes outside the bright bamboo curtain, only the tall spirit trees cast green shadows in the distance.' The Master ascended the hall again and said: 'Continuous rain, the sky has not cleared, and people are half-asleep and half-awake. This can be said that the operation of heaven and earth conforms to its laws, the alternation of the sun and moon conforms to its brightness, the changes of the four seasons conform to its order, and the activities of ghosts and gods conform to their auspiciousness and misfortune.' Then he shouted loudly and said: 'Stop! Stop!' The inner trigram has already formed, and then seek the symbol of the outer trigram. After speaking, he tapped the ground with his staff and said: 'The hexagram obtained just now is Great Strength of Thunder and Heaven (雷天大壯), and now it has become Brightness Injured of Earth and Fire (地火明夷).' The Master ascended the hall again and said: 'The pillar covered with cowhide, the pillar makes a chirping sound, the lantern pretends not to know, and illuminates itself with its empty light. The old Chiwen (蚩吻) on the ridge of the hall, hearing these words, laughs heartily. The three gate gods listen with their ears pricked up, and beat and circle around on it. For example, the chrysanthemums of October, just blooming, who will appreciate them? I say, the fragrance of autumn may not fade overnight. Boiling tea with a 㷉斗 is different from using a tea kettle.' The Master asked the monks in the room: 'If a thief comes, you must strike him, if a guest comes, you must watch him. If in the middle of the night, a human face looks like a thief, and a thief's face looks like a human, how should you distinguish them?' The Master ascended the hall and said: 'Guanyin Rock (觀音巖) is crystal clear, Taibai Stone (太白石) makes a ding-dong sound. The vegetable caterpillars in the West Garden seem inedible, but the white hair in the East Valley helplessly turns red.' Let's say, is this the intention of the Patriarch or the teachings? Is it enjoyed on the way or spread in the world? If you can't distinguish it, Zen Master Xuefeng (雪峰禪師) will overturn the rice bucket. If you can distinguish it, you are willing to worship the steamer. Participate!' The Master ascended the hall and said: 'Zen Master Deshan (德山禪師) strikes with a stick upon entering the door, and Zen Master Linji (臨濟禪師) shouts loudly upon entering the door. Where Zen Master Linji shouts loudly, Zen Master Deshan's stick is deafening. When Zen Master Deshan strikes with a stick, Zen Master Linji's shout blinds people. Although one captures and one releases, there is a complete life and complete killing in it.' Then he shouted loudly and tapped the ground with his staff and said: 'May I ask everyone, is this life or death?' After a long time, the Master said: 'Gentlemen can enter.'

Chan Master Zonghui of Xiyan, Nanjian Prefecture

Was a native of Wuzhou. He followed Zen Master Wushi (無示禪師) for a long time and deeply understood the Dharma forbearance. Because the monks of the monastery privately brewed tea in violation of the ban, and the relevant departments knew about it, the officials were going to arrest the responsible monks. Chan Master Zonghui said to the monks: 'If I don't defend them in this matter, the responsibility will fall on me. If I defend them, those officials will be offended.'

忍為也。令擊鼓升座。說偈曰。縣吏追呼不暫停。爭如長往事分明。從前有個無生曲。且喜今朝調已成。言訖而逝。

高麗國坦然國師

少嗣王位。欽鄉宗乘。因海商。方景仁抵四明。錄無示語歸。師閱之啟悟。即棄位圓顱。作書以語要及四威儀偈。令景仁呈無示。示答曰。佛祖出興於世。無一法與人。實使其自信自悟自證自到。具大知見。如所見而說。如所說而行。山河大地草木叢林。相與證明。其來久矣。后復通嗣法。其書略曰。生死海廣劫殫同通。得遇本分宗師以三要印子。驗定其法。實謂盲龜值浮木孔耳。

臨安府龍華無住本禪師

廣德人也。上堂。舉雲門大師拈起胡餅曰。我祇供養兩浙人。不供養向北人。眾無語。門自代曰。天寒日短。兩人共一碗。師曰。韶陽老漢言中有響。痛處著錐。檢點將來。翻成毒藥。諸人要會么。半在河南半河北。一片虛凝似墨黑。冷地思量愁殺人。叵耐雲門這老賊。賊賊。下座。更不巡堂。

道場琳禪師法嗣

臨江軍東山吉禪師

因李朝請。與甥薌林居士向公子諲謁之。遂問。家賊惱人時如何。師曰。誰是家賊。李豎起拳。師曰。賊身已露。李曰。莫荼糊人好。師曰。贓證見在。李無語。師示以偈曰。家賊惱人孰奈何。千聖回機祇

【現代漢語翻譯】現代漢語譯本：忍為也（忍為也：人名）。於是命令擊鼓，升座說法。說了偈語：『縣裡的官吏追趕呼喊不停歇，怎比得上長久以往，事理分明。從前有一首無生曲，可喜今天已經調和完成。』說完就去世了。高麗國坦然國師（坦然國師：高麗國僧人）年少時繼承王位，欽佩禪宗。因為海商方景仁抵達四明，記錄了無示（無示：禪師名）的開示語帶回。國師閱讀後有所領悟，隨即放棄王位，剃度出家。寫信連同語要和四威儀偈，讓景仁呈給無示。無示回答說：『佛祖出現在世間，沒有一法可以給人，實際上是使人自信、自悟、自證、自到，具備大知見。如所見而說，如所說而行。山河大地、草木叢林，互相證明，由來已久了。』後來又通訊嗣法，信中大致說：『生死之海廣闊無邊，歷經無數劫難共同通達，有幸遇到本分宗師用三要印子，驗證確定其法，實在可以說是盲龜遇到浮木孔啊。』臨安府龍華無住本禪師（無住本禪師：禪師名）廣德人。上堂說法。舉雲門大師拿起胡餅說：『我只供養兩浙人，不供養向北人。』眾人沒有說話。雲門自己代替回答說：『天寒日短，兩人共吃一碗。』禪師說：『韶陽老漢（韶陽老漢：指雲門大師）話中有話，痛處下錐。仔細檢查起來，反而變成毒藥。各位想要領會嗎？一半在河南，一半在河北，一片虛空凝結得像墨一樣黑。冷冷地思量，愁死人啊！可恨雲門這老賊。賊賊。』下座，不再巡視禪堂。道場琳禪師（道場琳禪師：禪師名）的法嗣臨江軍東山吉禪師（東山吉禪師：禪師名）因為李朝請與外甥薌林居士陪同公子諲拜訪禪師。於是問道：『家賊惱人的時候該怎麼辦？』禪師說：『誰是家賊？』李朝請豎起拳頭。禪師說：『賊身已經暴露。』李朝請說：『最好不要糊弄人。』禪師說：『贓物證據都在。』李朝請無話可說。禪師用偈語開示說：『家賊惱人，誰能奈何？千聖回機，只』

【English Translation】 English version: Ren Wei Ye (Ren Wei Ye: a person's name). He then ordered the drum to be beaten and ascended the seat to preach. He said in a verse: 'The county officials chase and shout without stopping, how can it compare to the long past, the truth is clear. In the past, there was a song of no birth, and happily today it has been harmonized.' After saying this, he passed away. National Teacher Tanran of Goryeo (Tanran: a monk of Goryeo) He inherited the throne at a young age and admired Zen Buddhism. Because the sea merchant Fang Jingren arrived in Siming and recorded the teachings of Wushi (Wushi: a Zen master's name) and brought them back. The national teacher understood something after reading it, and immediately gave up the throne and became a monk. He wrote a letter along with the essentials of speech and the verses of the four dignities, asking Jingren to present it to Wushi. Wushi replied: 'The Buddhas and Patriarchs appear in the world, there is no Dharma that can be given to people, in fact, it is to make people self-confident, self-enlightened, self-verified, and self-arrived, possessing great knowledge and insight. Speak as you see, act as you say. Mountains, rivers, earth, grass, trees, and forests prove each other, it has been a long time.' Later, he communicated again to inherit the Dharma, and the letter roughly said: 'The sea of birth and death is vast and boundless, and after countless kalpas, we can reach it together. Fortunately, we met a master of our own sect who used the three essential seals to verify and determine his Dharma. It can really be said that a blind turtle encounters a floating wooden hole.' Zen Master Wuzhu Ben of Longhua Temple in Lin'an Prefecture (Wuzhu Ben: a Zen master's name) He was from Guangde. He ascended the hall to preach. He raised a sesame cake and said: 'I only offer it to the people of Liangzhe, not to the people of the north.' Everyone was silent. Yunmen himself replied: 'The weather is cold and the days are short, two people share a bowl.' The Zen master said: 'The old man of Shaoyang (Shaoyang: refers to Zen Master Yunmen) has something in his words, and a awl is placed on the painful spot. If you examine it carefully, it will turn into poison. Do you want to understand? Half in Henan, half in Hebei, a piece of emptiness is as black as ink. Thinking about it coldly, it's sad! Damn Yunmen, this old thief. Thief, thief.' He stepped down from the seat and no longer patrolled the Zen hall. Dharma successor of Zen Master Daolin (Daolin: a Zen master's name) Zen Master Dongshan Ji of Linjiang Army (Dongshan Ji: a Zen master's name) Because Li Chaoqing and his nephew Xianglin layman accompanied the young master Yin to visit the Zen master. So he asked: 'What should I do when the family thief is annoying?' The Zen master said: 'Who is the family thief?' Li Chaoqing raised his fist. The Zen master said: 'The thief's body has been exposed.' Li Chaoqing said: 'It's best not to fool people.' The Zen master said: 'The stolen goods are all there.' Li Chaoqing was speechless. The Zen master instructed with a verse: 'The family thief is annoying, who can do anything about it? The thousand sages turn the machine, only'

為他。遍界遍空無影跡。無依無住絕籠羅。賊賊。猛將雄兵收不得。疑殺天下老禪和。笑倒鬧市古彌勒。休休。不用將心向外求。回頭瞥爾賊身露。和贓捉獲世無儔。世無儔。真可仰。從茲不復夸伎倆。怗怗安家樂業時。萬象森羅齊拊掌。

道場慧禪師法嗣

臨安府靈隱懶庵道樞禪師

吳興四安徐氏子。初住何山。次移華藏隆興。初詔居靈隱。孝宗皇帝召至內殿。問禪道之要。師答以此事在陛下堂堂日用應機處。本無知見起滅之棼。聖凡迷悟之別。第護正念則與道相應。情卻物則業不能系。盡去沉掉之病。自忘問答之意。矧今補處見在佛。般若光明中何事不成。見耶。上為之首肯數四。師示眾曰。仙人張果老。騎驢穿市過。但聞蹄撥剌。誰知是紙做。後退居明教永安蘭若。逍遙自適。有偈題于壁曰。雪裡梅華春資訊。池中月色夜精神。年來可是無佳趣。莫把家風舉似人。淳熙丙申八月示微疾。書偈而逝。塔于永安。

光孝慜禪師法嗣

廣德軍光孝悟初首座

分座日。示眾。舉風幡話。至仁者心動處。乃曰。祖師恁么道。賺殺一船人。今時衲僧也。不可恁么會。既不恁么會。畢竟作么生。良久曰。六月好合醬。切忌著鹽多。

南嶽下十七世

萬年賁禪師法嗣

【現代漢語翻譯】現代漢語譯本：為他。遍及所有世界，遍及所有空間，沒有影子和軌跡。沒有依靠，沒有停住，超越了所有束縛。賊賊。勇猛的將領和士兵也無法抓捕。迷惑殺盡天下的老禪師。笑倒在鬧市中的古彌勒（未來佛）。休休。不用向外用心尋求。回頭一瞥，賊的真身就顯露出來。連人帶贓一起捉獲，世上無人能比。世上無人能比。真是令人敬仰。從此不再誇耀伎倆。安安靜靜地安家立業之時，所有景象都一起拍手稱讚。

道場慧禪師的法嗣

臨安府靈隱懶庵道樞禪師

吳興四安徐氏之子。最初住在何山，後來移居華藏隆興。最初被詔令住在靈隱。孝宗皇帝召見至內殿，詢問禪道的要義。禪師回答說，這件事就在陛下您日常應用之處，本來就沒有知見生滅的紛擾，聖人凡人的迷惑覺悟的差別。只要守護正念，就與道相應。如果執著于外物，就會被業力束縛。去除沉沒和掉舉的毛病，自然忘記問答的意圖。何況現在補處菩薩（指彌勒菩薩）就在眼前，在般若光明中，什麼事不能成就呢？明白了嗎？皇帝為此點頭稱是多次。禪師對大眾說：『仙人張果老，騎驢穿過鬧市。只聽到驢蹄的聲音，誰知道那是紙做的。』後來退居明教永安蘭若，逍遙自在。有偈語題在墻壁上說：『雪裡梅花帶來春天的資訊，池中月色顯現夜晚的精神。這些年來難道沒有美好的趣味嗎？不要把家風輕易告訴別人。』淳熙丙申年八月，禪師略有小病，寫下偈語后圓寂。塔葬在永安。

光孝慜禪師的法嗣

廣德軍光孝悟初首座

分座之日，對大眾開示。舉了風幡的典故。說到『是仁者心動』之處，於是說：『祖師這樣說，欺騙了一船的人。現在的衲僧啊，也不可以這樣理解。既然不這樣理解，到底應該怎樣呢？』良久之後說：『六月適合做醬，切記放鹽過多。』

南嶽下十七世

萬年賁禪師的法嗣

【English Translation】 English version: For him. Throughout all worlds, throughout all space, there is no shadow or trace. Without reliance, without dwelling, beyond all confinement. Thief! Thief! Even brave generals and soldiers cannot capture him. Bewildering and killing all the old Chan masters in the world. Laughing and falling down is the ancient Maitreya (the future Buddha) in the bustling market. Stop! Stop! There is no need to seek outwards with your mind. One glance back, and the thief's true form is revealed. Catching him red-handed with the stolen goods, there is no match in the world. No match in the world. Truly admirable. From now on, no more boasting of skills. When peacefully settling down to live and work, all phenomena clap their hands in unison.

A Dharma heir of Chan Master Daocheng Hui

Chan Master Lan'an Daoshu of Lingyin Temple in Lin'an Prefecture

He was Xu, a son of Si'an in Wuxing. He first resided at Mount He, and later moved to Huazang Longxing. He was first summoned to reside at Lingyin. Emperor Xiaozong summoned him to the inner palace and asked about the essentials of Chan practice. The master replied that this matter is right where Your Majesty uses it daily, responding to situations. Originally, there is no disturbance of arising and ceasing of knowledge and views, no distinction between sages and ordinary beings, delusion and enlightenment. Simply guarding right mindfulness is in accordance with the Way. If one clings to external things, one will be bound by karma. Remove the faults of sinking and agitation, and naturally forget the intention of questioning and answering. Moreover, now that the Bodhisattva destined to succeed (referring to Maitreya Bodhisattva) is right before us, in the light of Prajna, what cannot be accomplished? Do you see? The Emperor nodded in agreement several times. The master said to the assembly: 'The immortal Zhang Guolao rides a donkey through the market. Only the sound of the donkey's hooves is heard, but who knows it is made of paper?' Later, he retired to Mingjiao Yongan Lanruo, living freely and contentedly. There is a verse inscribed on the wall saying: 'Plum blossoms in the snow bring the message of spring, the moon in the pond reveals the spirit of the night. Have there been no good interests in recent years? Do not easily tell others about the family style.' In the eighth month of the Bing Shen year of Chunxi, the master showed slight illness, wrote a verse, and passed away. His stupa is at Yongan.

A Dharma heir of Chan Master Guangxiao Min

Chief Seat Wuchu of Guangxiao in Guangde Army

On the day of taking the seat, he gave a Dharma talk to the assembly. He cited the story of the wind and the flag. When he reached the point of 'it is the mind of the benevolent that moves,' he then said: 'The Patriarch said it that way, deceiving a boatload of people. The monks of today should not understand it that way either. Since you don't understand it that way, what should you do?' After a long silence, he said: 'June is suitable for making sauce, but be careful not to add too much salt.'

The seventeenth generation from Nanyue

A Dharma heir of Chan Master Wannian Ben

溫州龍鳴在庵賢禪師

上堂。舉崇壽示眾曰。識得凳子。周匝有餘。雲門道。識得凳子。天地懸殊。師曰。崇壽老漢坐殺天下人。雲門大師走殺天下人。龍鳴則不然。識得凳子四腳著地。要坐便坐。要起便起。上堂。舉趙州勘婆話。頌曰。冰雪佳人貌最奇。常將玉笛向人吹。曲中無限華心動。獨許東君第一枝。

潭州大溈咦庵鑒禪師

會稽人也。上堂。木落霜空。天寒水冷。釋迦老子無處藏身。拆東籬補西壁。撞著不空見菩薩。請示唸佛三昧也。甚奇怪。卻向道。金色光明雲。參。退喫茶去。上堂。老胡開一條路。甚生徑直。祇云。歇即菩提。性凈明心。不從人得。後人不得其門。一向奔馳南北。往復東西。極歲窮年。無個歇處。諸人還歇得么。休休。上堂。舉晦堂和尚一日問僧甚處來。曰南雄州。堂曰。出來作甚麼。曰尋訪尊宿。堂曰。不如歸鄉好。曰未審和尚令某歸鄉意旨如何。堂曰。鄉里三錢買一片魚鲊。如手掌大。師曰。寧可碎身如微塵。終不瞎個師僧眼。晦堂較些子有般漢便道。熟處難忘。有甚共語處。上堂。舉罽賓國王問師子尊者蘊空公案。師頌曰。尊者何曾得蘊空。罽賓徒自斬春風。桃華雨後已零落。染得一溪流水紅。

五燈嚴統卷第十八卍新續藏第 81 冊 No.

【現代漢語翻譯】現代漢語譯本溫州龍鳴在庵賢禪師

上堂說法。引用崇壽禪師開示大眾說：『認識了凳子，就處處有餘。』雲門禪師說：『認識了凳子，天地之間差異巨大。』龍鳴禪師說：『崇壽老和尚坐死了天下人，雲門大師跑死了天下人。我龍鳴卻不這樣認為，認識了凳子就是四腳著地，要坐就坐，要站就站。』上堂說法。引用趙州禪師勘驗老婦的話。並作頌說：『冰雪般的美人容貌最奇特，常常拿著玉笛向人吹奏。樂曲中無限美好的心意讓人感動，唯獨讚許東君（春神）是第一枝。』

潭州大溈咦庵鑒禪師

是會稽人。上堂說法。『樹葉凋落，天空佈滿寒霜，天氣寒冷，釋迦老子無處藏身，拆東邊的籬笆來補西邊的墻壁。』（即使這樣）撞見了不空見菩薩（Avalokiteśvara，觀世音菩薩的化身）。請問唸佛三昧（samādhi，正定）是什麼？真是奇怪。卻（只能）說：『金色光明雲。』參！退下喝茶去。上堂說法。老胡（指達摩祖師）開闢了一條道路，非常直接了當，只說：『歇息就是菩提（bodhi，覺悟），自性清凈光明的心，不是從別人那裡得到的。』後人不得其門而入，一味地奔波南北，往復東西，窮年累月，沒有一個歇息的地方。各位還能夠歇息嗎？休，休！上堂說法。引用晦堂和尚有一天問僧人從哪裡來。僧人說：『從南雄州來。』晦堂說：『出來做什麼？』僧人說：『尋訪有德的尊宿。』晦堂說：『不如回鄉好。』僧人說：『不知和尚讓我回鄉是什麼意思？』晦堂說：『鄉里三文錢可以買一片魚乾，像手掌那麼大。』禪師說：『寧可粉身碎骨如微塵，終究不願瞎了師僧的眼睛。』晦堂稍微有些道理，有些人便說：『熟悉的地方難以忘記。』有什麼可以共同談論的呢？上堂說法。引用罽賓國王問師子尊者蘊空（Śūnyatā，空性）的公案。禪師作頌說：『尊者何曾得到蘊空，罽賓國王白白地斬斷了春風。桃花經過雨後已經凋零飄落，把整條溪水都染成了紅色。』

《五燈嚴統》卷第十八卍新續藏第 81 冊 No.

【English Translation】 English version Zen Master Xian of Longming Hermitage in Wenzhou

Entering the hall, he cited Chongshou's instruction to the assembly, saying, 'Recognizing the stool, there is more than enough everywhere.' Yunmen said, 'Recognizing the stool, heaven and earth are vastly different.' The Master said, 'Old Chongshou has sat to death all the people in the world. Great Master Yunmen has run to death all the people in the world. Longming is not like that. Recognizing the stool is having four legs on the ground. Sit when you want to sit, stand when you want to stand.' Entering the hall, he cited Zhao Zhou's examination of the old woman. He composed a verse saying, 'The ice-snow beauty's appearance is most extraordinary, often playing the jade flute to people. In the melody, infinite beautiful intentions move people, uniquely praising the Lord of Spring as the foremost branch.'

Zen Master Jian of Yian in Dawei, Tanzhou

He was from Kuaiji. Entering the hall, he said, 'Leaves fall, the sky is frosty, the weather is cold, and old Shakyamuni has nowhere to hide. Tearing down the east fence to mend the west wall.' (Even so) Encountering Amoghapasha Avalokiteśvara (the unfailing lasso-bearing Avalokiteśvara). Please show me the samadhi (concentration) of reciting the Buddha's name! How strange! Yet (one can only) say, 'Golden light clouds.' Investigate! Retire and have tea. Entering the hall, he said, 'Old Hu (Bodhidharma) opened a road, which is very direct. He only said, 'Cessation is Bodhi (enlightenment), the mind of pure and bright nature is not obtained from others.' Later people cannot enter through the gate, and single-mindedly rush about north and south, back and forth east and west, exhausting the years without a place to rest. Can you all rest? Stop, stop! Entering the hall, he cited Abbot Huitang one day asking a monk where he came from. The monk said, 'From Nanxiong Prefecture.' Huitang said, 'What are you doing coming out?' The monk said, 'Seeking virtuous elders.' Huitang said, 'It is better to return home.' The monk said, 'I do not know what the abbot means by telling me to return home.' Huitang said, 'In the village, three coins can buy a piece of dried fish, as big as a palm.' The Master said, 'Rather shatter my body like dust, than blind the eyes of a monk.' Huitang is somewhat reasonable, and some people say, 'Familiar places are hard to forget.' What is there to talk about together? Entering the hall, he cited King Kanishka asking Venerable Simha about the case of the emptiness of the aggregates (Śūnyatā). The Master composed a verse saying, 'The Venerable never attained the emptiness of the aggregates, King Kanishka vainly cut off the spring breeze. Peach blossoms have already fallen after the rain, dyeing the entire stream red.'

The Strict Lineage of the Five Lamps, Volume 18 卍 New Continued Canon, Volume 81, No.

1568 五燈嚴統(第10卷-第25卷)

五燈嚴統卷第十九

南嶽下十一世

石霜圓禪師法嗣

袁州楊歧方會禪師

郡之宜春冷氏子。少警敏。及冠不事筆硯。系名征商課。最坐不職。乃宵遁入瑞州九峰。恍若舊遊。眷不忍去。遂落髮。每閱經心融神會。能折節扣參老宿。慈明自南源徙道吾石霜。師皆佐之總院事。依之雖久。然未有省發。每咨參。明曰。庫司事繁且去。他日又問。明曰。監寺異時兒孫遍天下在。何用忙為。一日明適出。雨忽作。師偵之小徑。既見。遂搊住曰。這老漢。今日須與我說。不說打你去。明日。監寺。知是般事便休。語未卒。師大悟。即拜于泥途。問曰。狹路相逢時如何。明曰。你且亸避。我要去那裡去。師歸。來日具威儀。詣方丈禮謝。明呵曰。未在。自是明每山行。師輒瞰其出。雖晚必擊鼓集眾。明遽還。怒曰。少叢林。暮而升座。何從得此規繩。師曰。汾陽晚參也。何謂非規繩乎。一日明上堂。師出問。幽鳥語喃喃。辭云入亂峰時如何。明曰。我行荒草里。汝又入深村。師曰。官不容針。更借一問。明便喝。師曰。好喝。明又喝。師亦喝。明連喝兩喝。師禮拜。明曰。此事是個人方能擔荷。師拂袖便行。明移興化。師辭歸九峰。后道俗迎居楊

【現代漢語翻譯】現代漢語譯本

五燈嚴統卷第十九

南嶽下十一世

石霜圓禪師法嗣

袁州楊歧方會禪師

禪師是袁州宜春冷家之子。年少時就機警聰敏。到了成年不從事文書工作，掛名從事商業徵稅，卻因為不稱職而被罷免。於是夜晚逃走進入瑞州九峰，感覺好像以前來過一樣，依戀不捨得離開，於是就剃度出家。每次閱讀佛經，都能心領神會，能夠虛心向老修行請教參禪。慈明禪師從南源遷到道吾石霜，禪師都輔佐他管理寺院事務。依止慈明禪師雖然很久，但是還沒有開悟。每次請教參禪，慈明禪師就說：『庫房事務繁忙，先去忙吧。』改天又問，慈明禪師說：『監寺將來兒孫遍天下，何必急於一時呢？』有一天，慈明禪師正好外出，突然下雨。禪師在小路上等候他。等到慈明禪師出現，就抓住他說：『你這老漢，今天必須給我說清楚，不說就打你。』慈明禪師說：『監寺，知道是這件事就算了吧。』話還沒說完，禪師就大悟，立刻在泥濘的路上拜謝。問道：『狹路相逢時如何？』慈明禪師說：『你且讓開，我要去我要去的地方。』禪師回去。第二天穿戴整齊，到方丈室禮拜感謝。慈明禪師呵斥說：『還早呢。』從此慈明禪師每次在山中行走，禪師總是觀察他的行蹤，即使很晚也一定擊鼓召集大眾。慈明禪師急忙趕回，生氣地說：『小寺院，傍晚升座，從哪裡學來的規矩？』禪師說：『汾陽善昭禪師也有晚參，為什麼說不是規矩呢？』有一天慈明禪師上堂，禪師出來問道：『幽鳥語喃喃，辭云入亂峰時如何？』慈明禪師說：『我行荒草里，汝又入深村。』禪師說：『官不容針，更借一問。』慈明禪師便喝一聲。禪師說：『好喝。』慈明禪師又喝一聲，禪師也喝一聲。慈明禪師連續喝了兩聲，禪師禮拜。慈明禪師說：『此事是個人方能擔荷。』禪師拂袖便走。慈明禪師遷往興化，禪師告辭回到九峰。後來被當地的僧人和百姓迎請到楊歧。

【English Translation】 English version

The Extensive Record of the Five Lamps, Volume 19

Eleventh Generation under Nanyue

Disciple of Chan Master Yuanyuan of Shishuang

Chan Master Yangqi Fanghui of Yuanzhou

The Chan Master was a son of the Leng family of Yichun, Yuanzhou. He was intelligent and quick-witted from a young age. Upon reaching adulthood, he did not engage in clerical work but was nominally involved in commercial taxation, only to be dismissed for incompetence. Consequently, he fled at night to Jiufeng in Ruizhou, feeling as if he had been there before, reluctant to leave. Thus, he shaved his head and became a monk. Each time he read the scriptures, he could comprehend them deeply. He was able to humbly seek guidance from senior practitioners. When Chan Master Ciming moved from Nanyuan to Daowu Shishuang, the Chan Master assisted him in managing the monastery affairs. Although he had followed Ciming for a long time, he had not yet attained enlightenment. Each time he sought instruction, Ciming would say, 'The affairs of the treasury are busy; go attend to them first.' Another day, he asked again, and Ciming said, 'The supervisor will have descendants all over the world in the future; why rush for the moment?' One day, Ciming happened to go out, and it suddenly rained. The Chan Master waited for him on a small path. When Ciming appeared, he grabbed him and said, 'You old man, you must explain it to me today; if you don't, I will hit you.' Ciming said, 'Supervisor, let it be if you know it's about this matter.' Before he finished speaking, the Chan Master had a great enlightenment and immediately bowed in gratitude on the muddy road. He asked, 'What about when we meet on a narrow road?' Ciming said, 'You should step aside; I want to go where I want to go.' The Chan Master returned. The next day, dressed formally, he went to the abbot's room to pay his respects and express his gratitude. Ciming scolded, 'It's not time yet.' From then on, whenever Ciming walked in the mountains, the Chan Master would always observe his movements, and even if it was late, he would certainly beat the drum to gather the assembly. Ciming hurriedly returned, angrily saying, 'Small monastery, ascending the seat in the evening, where did you learn this rule?' The Chan Master said, 'Chan Master Fenyang Shanzhao also had evening sessions; why say it's not a rule?' One day, Ciming ascended the hall, and the Chan Master came out and asked, 'What about when the secluded bird murmurs, leaving the clouds and entering the chaotic peaks?' Ciming said, 'I walk in the wild grass, and you enter the deep village.' The Chan Master said, 'A needle cannot pass through the government; may I ask another question?' Ciming then shouted. The Chan Master said, 'Good shout.' Ciming shouted again, and the Chan Master also shouted. Ciming shouted twice in a row, and the Chan Master bowed. Ciming said, 'This matter can only be shouldered by a true person.' The Chan Master flicked his sleeves and left. Ciming moved to Xinghua, and the Chan Master bid farewell and returned to Jiufeng. Later, he was welcomed by the local monks and people to Yangqi.

歧。次遷云蓋。受請日。拈法衣示眾曰。會么。若也不會。今日無端。走入水牯牛隊里去也。還知么。筠陽九岫萍實楊歧。遂升座。時有僧出。師曰。漁翁未擲釣。躍鱗衝浪來。僧便喝。師曰。不通道。僧拊掌歸眾。師曰。消得龍王多少風。問師唱誰家曲。宗風嗣阿誰。師曰。有馬騎馬。無馬步行。曰少年長老。足有機籌。師曰。念汝年老。放汝三十棒。問如何是佛。師曰。三腳驢子弄蹄行。曰莫祇這便是么。師曰。湖南長老。乃曰。更有問話者么。試出來相見。楊歧今日性命。在汝諸人手裡。一任橫拖倒拽。為甚麼如此。大丈夫兒。須是當衆抉擇。莫背地裡。似水底按葫蘆相似。當衆引驗。莫便面赤。有么有么。出來抉擇看。如無。楊歧今日失利。師便下座。九峰勤和尚把住云。今日喜得個同參。師曰。作么生是同參底事。勤曰。九峰牽犁。楊岐拽耙。師曰。正恁么時。楊歧在前。九峰在前。勤擬議。師拓開曰。將謂同參。元來不是。僧問。人法俱遣。未是衲僧極則。佛祖雙亡。猶是學人疑處。未審和尚如何為人。師曰。你祇要勘破新長老。曰恁么則旋斫生柴帶葉燒。師曰。七九六十三。問古人面壁意旨如何。師曰。西天人不會唐言。上堂。霧鎖長空。風生大野。百草樹木。作大師子吼。演說摩訶大般若。三世諸佛

【現代漢語翻譯】現代漢語譯本歧。之後遷居云蓋。應邀前往某日，楊歧方會（Yangqi Fanghui，禪宗大師）拿起法衣向眾人展示，問道：『會嗎？』如果不會，今天就無端地走進了水牛群里去了。知道嗎？筠陽九岫（Junyang Jiuxiu）的萍實（Pingshi）就是楊歧（Yangqi）。』於是升座說法。當時有僧人出來發問。楊歧說：『漁翁還沒拋下釣竿，跳躍的魚兒就衝浪而來。』僧人便大喝一聲。楊歧說：『不相信嗎？』僧人拍手回到人群中。楊歧說：『消受了龍王多少風啊！』問：『和尚您唱的是誰家的曲子？宗風傳承自哪位祖師？』楊歧說：『有馬就騎馬，沒馬就步行。』說：『年輕的長老，很有機謀。』楊歧說：『念你年老，放你三十棒。』問：『什麼是佛？』楊歧說：『三條腿的驢子在踢腿行走。』說：『莫非這就是嗎？』楊歧說：『湖南的長老。』於是說：『還有要問話的人嗎？試著出來相見。楊歧今天的性命，就在你們各位手裡，任憑你們橫拖倒拽。為什麼這樣說呢？大丈夫，必須當衆決斷抉擇，不要在背後像水底按葫蘆一樣。當衆引經據典，不要臉紅。有嗎？有嗎？出來決斷抉擇看看。如果沒有，楊歧今天就失敗了。』楊歧便下座。九峰勤和尚（Jiufeng Qin Heshang）拉住他說：『今天高興地得到一位同參。』楊歧說：『怎麼是同參的事情？』勤說：『九峰牽犁，楊歧拽耙。』楊歧說：『正在這個時候，楊歧在前，還是九峰在前？』勤猶豫不決。楊歧推開他說：『本以為是同參，原來不是。』僧人問：『人法俱遣，還不是衲僧的極則；佛祖雙亡，仍然是學人疑惑的地方。不知道和尚您如何為人？』楊歧說：『你只是要勘破新來的長老。』說：『這樣就像旋斫生柴帶著葉子燒。』楊歧說：『七九六十三。』問：『古人面壁的意旨如何？』楊歧說：『西天人不會說唐朝的話。』上堂說法：『霧氣籠罩長空，風吹遍廣闊的原野，百草樹木，都發出大師子吼，演說摩訶大般若（Mahā-prajñā，偉大的智慧），三世諸佛（過去、現在、未來三世的一切佛）。』

【English Translation】 English version Then he moved to Yungai. Invited to a certain day, Yangqi Fanghui (Yangqi Fanghui, a Chan master) picked up his Dharma robe and showed it to the assembly, saying, 'Do you understand? If you don't, you'll be wandering into a herd of water buffalo for no reason today. Do you know? Pingshi of Junyang Jiuxiu is Yangqi.' Then he ascended the seat to preach. At that time, a monk came out to ask a question. Yangqi said, 'Before the fisherman casts his line, the leaping fish rushes through the waves.' The monk then shouted loudly. Yangqi said, 'Don't you believe it?' The monk clapped his hands and returned to the crowd. Yangqi said, 'How much wind has the Dragon King enjoyed!' Asked, 'Whose tune are you singing, Master? Who is the patriarch of your lineage?' Yangqi said, 'If you have a horse, ride it; if you don't, walk.' Said, 'Young elder, you have a lot of schemes.' Yangqi said, 'Considering your age, I'll spare you thirty blows.' Asked, 'What is Buddha?' Yangqi said, 'A three-legged donkey walks kicking its legs.' Said, 'Is that it?' Yangqi said, 'The elder of Hunan.' Then he said, 'Is there anyone else who wants to ask questions? Try to come out and meet me. Yangqi's life today is in your hands, let you drag me around. Why do I say this? A great man must make decisions in public, don't be like pressing a gourd underwater in secret. Quote scriptures in public, don't blush. Is there? Is there? Come out and decide. If not, Yangqi will fail today.' Yangqi then stepped down from the seat. Jiufeng Qin Heshang grabbed him and said, 'Today I am happy to have a fellow practitioner.' Yangqi said, 'What is the matter of a fellow practitioner?' Qin said, 'Jiufeng pulls the plow, Yangqi pulls the rake.' Yangqi said, 'At this very moment, is Yangqi in front, or Jiufeng in front?' Qin hesitated. Yangqi pushed him away and said, 'I thought you were a fellow practitioner, but you are not.' A monk asked, 'The dismissal of both person and Dharma is not the ultimate for a monk; the extinction of both Buddha and patriarch is still a place of doubt for a student. I don't know how the Master guides people?' Yangqi said, 'You just want to see through the new elder.' Said, 'Then it's like chopping fresh firewood and burning it with the leaves.' Yangqi said, 'Seven nine sixty-three.' Asked, 'What is the meaning of the ancients facing the wall?' Yangqi said, 'People from the Western Heaven don't speak the language of the Tang Dynasty.' Ascending the hall to preach: 'Mist locks the long sky, wind blows across the vast wilderness, all the grasses and trees roar like great lion, expounding the Mahā-prajñā (Mahā-prajñā, great wisdom), all the Buddhas of the three worlds (all the Buddhas of the past, present, and future).'

。在你諸人腳跟下轉大法輪。若也會得。功不浪施。若也不會。莫道楊歧山勢險。前頭更有最高峰。上堂。舉古人一轉公案。佈施大眾。良久曰。口祇堪吃飯。上堂。踏著秤錘硬似鐵。啞子得夢向誰說。須彌頂上浪滔天。大洋海里遭火爇。參。上堂。楊歧一要。千聖同妙。佈施大眾。拍禪床一下云。果然失照。參。上堂。楊歧一句急著眼覷。長連床上。拈匙把箸。上堂。拈拄杖云。一即一切。一切即一。畫一畫云。山河大地。天下老和尚百雜碎。作么生是諸人鼻孔。良久云。劍為不平離寶匣。藥因救病出金瓶。喝一喝。卓一下。上堂。楊歧無旨的。種田博飯吃。說夢老瞿曇。何處覓軌跡。喝一喝。拍禪床一下。上堂。薄福住楊歧。年來氣力衰。寒風凋敗葉。猶喜故人歸。啰啰哩。拈上死柴頭。且向無煙火。上堂。楊歧乍住屋壁疏。滿床盡佈雪真珠。縮卻項暗嗟吁。良久曰。翻憶古人樹下居。上堂。云蓋是事不如。說禪似吞栗蒲。若向此處會得。佛法天地懸殊。上堂。擲下拄杖曰。釋迦老子著跌。偷笑云蓋亂說。雖然世界坦平。也是將勤補拙。上堂。釋迦老子初生時。周行七步。目顧四方。一手指天。一手指地。今時衲僧。盡皆打模畫樣。便道。天上天下。唯我獨尊。云蓋不惜性命。亦為諸人打個樣子。遂曰。陽氣發時

【現代漢語翻譯】現代漢語譯本：在你們諸位的腳下轉動大法輪。如果能夠領會，功德就不會白費。如果不能領會，不要說楊歧山勢險峻，前面還有更高的山峰。上堂說法時，舉出一個古人的公案，佈施給大家。停頓了很久說：『嘴巴只能用來吃飯。』上堂說法時，『踏著秤錘硬似鐵，啞巴做了夢向誰說？須彌山頂上波濤洶涌，大洋海里遭受火燒。』參！上堂說法時，楊歧的精要，千聖都覺得奧妙。佈施給大家，拍了一下禪床說：『果然看走了眼。』參！上堂說法時，楊歧的一句話要趕緊著眼看，長連床上，拿著勺子筷子。上堂說法時，拿起拄杖說：『一即一切，一切即一。』畫了一下說：『山河大地，天下的老和尚都七零八碎。』怎麼是諸位的鼻孔？停頓了很久說：『劍因為不平而離開寶匣，藥因為救病而從金瓶中取出。』喝一聲，敲一下。上堂說法時，楊歧沒有旨意，種田吃飯。說夢的老瞿曇（釋迦牟尼的別稱），到哪裡去尋找軌跡？喝一聲，拍一下禪床。上堂說法時，福薄的人住在楊歧，近年來氣力衰退。寒風凋謝了敗葉，還高興老朋友歸來。啰啰哩。拿起燒過的木柴頭，暫且向沒有煙火的地方去。上堂說法時，楊歧剛住下，屋壁稀疏，滿床都鋪滿了雪白的珍珠。縮著脖子暗自嘆息。停頓了很久說：『反而回憶起古人在樹下居住。』上堂說法時，云蓋（說法者的自稱）認為事情不如意，說禪就像吞吃栗子殼。如果能在此處領會，佛法就與天地有很大的差別。上堂說法時，扔下拄杖說：『釋迦老子跌倒了，』偷偷地笑云蓋胡說。雖然世界平坦，也是用勤奮來彌補笨拙。上堂說法時，釋迦老子出生時，周行七步，目光顧視四方，一隻手指天，一隻手指地。現在的僧人，都照著樣子模仿，就說：『天上天下，唯我獨尊。』云蓋不惜性命，也為大家做個樣子。於是說：『陽氣發動時』

【English Translation】 English version: Turning the great Dharma wheel beneath the feet of all of you. If you can understand it, the merit will not be wasted. If you cannot understand it, do not say that the mountains of Yangqi are dangerous, for there are even higher peaks ahead. Ascending the hall, he cites an ancient koan (a paradoxical anecdote or riddle, used in Zen Buddhism for meditation) to bestow upon the assembly. After a long pause, he says: 'The mouth is only fit for eating.' Ascending the hall, 'Stepping on a steelyard weight is as hard as iron; a mute has a dream, to whom can he tell it? Waves surge atop Mount Sumeru (the central world-mountain in Buddhist cosmology), the great ocean is consumed by fire.' Contemplate! Ascending the hall, the essence of Yangqi is the same as the subtlety of a thousand sages. Bestowing it upon the assembly, he strikes the Zen meditation platform once, saying: 'Indeed, I have misjudged.' Contemplate! Ascending the hall, Yangqi's one phrase requires a quick glance; on the long meditation platform, holding spoons and chopsticks. Ascending the hall, he raises his staff and says: 'One is all, all is one.' Drawing a line, he says: 'Mountains and rivers, the great earth, all the old monks in the world are shattered into pieces.' What are your nostrils? After a long pause, he says: 'The sword leaves its scabbard for injustice, medicine comes from the golden bottle to cure illness.' He shouts once, strikes once. Ascending the hall, Yangqi has no purpose, farming to eat. The old Gautama (another name for Shakyamuni Buddha) who speaks of dreams, where can his traces be found? He shouts once, strikes the Zen meditation platform. Ascending the hall, a person of meager fortune dwells in Yangqi, and his strength has declined in recent years. The cold wind withers the fallen leaves, but he is still happy to see old friends return. Rara ri. Picking up a piece of dead firewood, let us go to a place without smoke and fire. Ascending the hall, Yangqi has just settled in, the walls of the house are sparse, and the bed is covered with snow-white pearls. He shrinks his neck and sighs secretly. After a long pause, he says: 'Instead, I recall the ancients dwelling under trees.' Ascending the hall, Yungai (the speaker's self-reference) thinks things are not as good as they should be, speaking of Zen is like swallowing chestnut husks. If you can understand it here, the Dharma is vastly different from heaven and earth. Ascending the hall, he throws down his staff and says: 'Old Shakyamuni Buddha has fallen,' secretly laughing at Yungai's nonsense. Although the world is flat, it is also using diligence to make up for clumsiness. Ascending the hall, when Shakyamuni Buddha was born, he walked seven steps, looked around in all directions, pointed one finger to the sky, and one finger to the earth. Today's monks all imitate the pattern and say: 'Above and below the heavens, I alone am honored.' Yungai does not spare his life and also makes a model for everyone. Then he says: 'When the yang energy arises'

無硬地。示眾。一切智通無障礙。拈起拄杖曰。拄杖子。向汝諸人面前。逞神通去也。擲下曰。直得乾坤震裂。山嶽搖動。會么。不見道。一切智智清凈。拍禪床曰。三十年後。明眼人前。莫道楊歧龍頭蛇尾。僧問。撥雲見日時如何。師曰。東方來者東方坐。問天得一似清。地得一以寧。衲僧得一。堪作甚麼。師曰。缽盂口向天。慈明忌辰設齋。眾才集。師于真前。以兩手捏拳安頭上。以坐具畫一畫。打一圓相。便燒香。退身三步。作女人拜。首座曰。休捏怪。師曰。首座作么生。座曰。和尚休捏怪。師曰。兔子吃牛奶。第二座近前。打一圓相。便燒香。亦退身三步。作女人拜。師近前作聽勢。座擬議。師打一掌曰。這漆桶也亂做。龍興孜和尚遷化。僧至下遺書。師問。世尊入滅。槨示雙趺。和尚歸真。有何相示。僧無語。師捶胸曰。蒼天蒼天。室中。問僧。栗棘蓬。你作么生吞。金剛圈。你作么生透。一日三人新到。師問。三人同行。必有一智。提起坐具曰。參頭上座。喚這個作甚麼。曰坐具。師曰。真個那。曰是。師復曰。喚作甚麼。曰坐具。師顧視左右曰。參頭卻具眼。問第二人。欲行千里。一步為初。如何是最初一句。曰到和尚這裡。爭敢出手。師以手畫一畫。僧曰了。師展兩手。僧擬議。師曰。了。問第三

【現代漢語翻譯】現代漢語譯本無硬地（沒有堅硬的立足點）。示眾（向大眾展示）。一切智通無障礙（對一切智慧的通達沒有任何阻礙）。拈起拄杖曰（拿起拄杖說）:'這拄杖子（這根拄杖），向汝諸人面前（在你們各位面前），逞神通去也（賣弄神通去吧）!' 擲下曰（扔下拄杖說）:'直得乾坤震裂（使得天地都震裂），山嶽搖動（山嶽都搖動），會么（明白嗎）?' 不見道（沒聽說過嗎）:'一切智智清凈（對一切智慧的智慧是清凈的）!' 拍禪床曰（拍禪床說）:'三十年後（三十年後），明眼人前（在有眼力的人面前），莫道楊歧龍頭蛇尾（不要說楊歧是虎頭蛇尾）!' 僧問（有僧人問）:'撥雲見日時如何（撥開雲霧見到太陽時是什麼樣的）?' 師曰（楊歧方會禪師說）:'東方來者東方坐（從東方來的人就坐在東方）!' 問（僧人問）:'天得一似清（天得到『一』而顯得清明），地得一以寧（地得到『一』而顯得安寧），衲僧得一（修行人得到『一』），堪作甚麼（能做什麼）?' 師曰（楊歧方會禪師說）:'缽盂口向天（缽盂口朝向天空）!' 慈明忌辰設齋（慈明禪師的忌日設定齋供），眾才集（大家才聚集）。師于真前（楊歧方會禪師在慈明禪師的畫像前），以兩手捏拳安頭上（用兩手捏拳放在頭上），以坐具畫一畫（用坐具畫了一下），打一圓相（畫了一個圓圈），便燒香（就燒香），退身三步（後退三步），作女人拜（做出女人的拜禮）。首座曰（首座和尚說）:'休捏怪（不要裝神弄鬼）!' 師曰（楊歧方會禪師說）:'首座作么生（首座你覺得怎麼樣）?' 座曰（首座和尚說）:'和尚休捏怪（和尚你不要裝神弄鬼）!' 師曰（楊歧方會禪師說）:'兔子吃牛奶（兔子吃牛奶）!' 第二座近前（第二位僧人走上前），打一圓相（畫了一個圓圈），便燒香（就燒香），亦退身三步（也後退三步），作女人拜（做出女人的拜禮）。師近前作聽勢（楊歧方會禪師走上前做出傾聽的姿勢），座擬議（第二位僧人猶豫不決），師打一掌曰（楊歧方會禪師打了他一掌說）:'這漆桶也亂做（你這個糊塗蟲也胡作非爲）!' 龍興孜和尚遷化（龍興孜和尚圓寂），僧至下遺書（有僧人送來龍興孜和尚的遺書）。師問（楊歧方會禪師問）:'世尊入滅（世尊涅槃），槨示雙趺（棺槨顯示雙足跏趺坐），和尚歸真（和尚圓寂），有何相示（有什麼相可以展示）?' 僧無語（僧人無言以對）。師捶胸曰（楊歧方會禪師捶胸說）:'蒼天蒼天（蒼天啊蒼天）!' 室中（在禪房裡），問僧（問僧人）:'栗棘蓬（帶刺的栗子殼），你作么生吞（你如何吞下）? 金剛圈（金剛圈），你作么生透（你如何穿過）?' 一日三人新到（一天來了三個新來的僧人），師問（楊歧方會禪師問）:'三人同行（三個人同行），必有一智（一定有一個人有智慧），提起坐具曰（提起坐具說）:'參頭上座（請問首座），喚這個作甚麼（稱這個為什麼）?' 曰（首座說）:'坐具（坐具）!' 師曰（楊歧方會禪師說）:'真個那（真的是這樣嗎）?' 曰（首座說）:'是（是的）!' 師復曰（楊歧方會禪師又說）:'喚作甚麼（稱作什麼）?' 曰（首座說）:'坐具（坐具）!' 師顧視左右曰（楊歧方會禪師環顧左右說）:'參頭卻具眼（參頭倒是很有眼力）!' 問第二人（問第二個人）:'欲行千里（想要走千里路），一步為初（第一步是開始），如何是最初一句（什麼是最初一句）?' 曰（第二個人說）:'到和尚這裡（到了和尚您這裡），爭敢出手（怎敢出手）!' 師以手畫一畫（楊歧方會禪師用手畫了一下），僧曰（僧人說）:'了（明白了）!' 師展兩手（楊歧方會禪師張開雙手），僧擬議（僧人猶豫不決），師曰（楊歧方會禪師說）:'了（明白了）!' 問第三（問第三個人）

【English Translation】 English version No hard ground (no firm foothold). Show to the public (demonstrate to the assembly). All-knowing wisdom unobstructed (unobstructed access to all wisdom). Picking up his staff, the Master said, 'This staff, in front of all of you, will display its supernatural powers!' Throwing it down, he said, 'It can cause the universe to shatter and the mountains to shake. Do you understand?' Haven't you heard it said, 'The wisdom of all wisdom is pure!' Slapping the meditation bed, he said, 'Thirty years from now, in front of those with clear eyes, don't say that Yangqi (Yangqi Fanghui) is a dragon's head and a snake's tail!' A monk asked, 'What is it like when the clouds are parted and the sun is seen?' The Master said, 'Those who come from the East sit in the East!' A monk asked, 'Heaven obtains one and becomes clear; earth obtains one and becomes peaceful. What can a mendicant monk do with one?' The Master said, 'The mouth of the alms bowl faces the sky!' A vegetarian meal was prepared on the anniversary of Ciming's (Chan Master Ciming) death, and the assembly gathered. In front of Ciming's portrait, the Master (Yangqi Fanghui) made fists with both hands and placed them on his head, drew a line with his sitting cloth, drew a circle, then burned incense, stepped back three steps, and made a woman's bow. The head monk said, 'Stop acting strangely!' The Master said, 'What do you think, head monk?' The head monk said, 'Master, stop acting strangely!' The Master said, 'A rabbit drinks milk!' The second monk stepped forward, drew a circle, then burned incense, also stepped back three steps, and made a woman's bow. The Master stepped forward and made a listening gesture. The monk hesitated. The Master slapped him and said, 'This lacquer bucket is also making a mess!' When the monk Longxing Zi (Monk Longxing Zi) passed away, a monk arrived with his will. The Master asked, 'When the World Honored One (Shakyamuni Buddha) entered Nirvana, his coffin showed his legs in the lotus position. When the monk returns to truth, what sign is there to show?' The monk was speechless. The Master beat his chest and said, 'Heaven, oh heaven!' In the room, he asked a monk, 'A chestnut burr, how do you swallow it? A vajra ring, how do you pass through it?' One day, three new monks arrived. The Master asked, 'When three people walk together, there must be one who is wise. Raising his sitting cloth, he said, 'Venerable head monk, what is this called?' The head monk said, 'A sitting cloth!' The Master said, 'Really?' The head monk said, 'Yes!' The Master said again, 'What is it called?' The head monk said, 'A sitting cloth!' The Master looked around and said, 'The head monk truly has eyes!' He asked the second person, 'If you want to travel a thousand miles, the first step is the beginning. What is the very first sentence?' The second person said, 'Having arrived at the Master's place, how dare I act?' The Master drew a line with his hand. The monk said, 'Understood!' The Master spread out his hands. The monk hesitated. The Master said, 'Understood!' He asked the third person.

人。近離甚處。曰南源。師曰。楊歧今日被上座勘破。且坐喫茶。問僧。敗葉堆云。朝離何處。曰觀音。師曰。觀音腳跟下一句。作么生道。曰適來相見了也。師曰。相見底事作么生。僧無對。師曰。第二上座。代參頭道看。亦無對。師曰。彼此相鈍置。示眾云。春風如刀。春雨如膏。律令正行。萬物情動。你道。腳踏實地一句。作么生道。出來向東涌西沒處道看。直饒道得。也是梁山頌子。示眾云。身心清凈。諸境清凈。諸境清凈。身心清凈。還知楊歧老人落處么。河裡失錢河裡捷。示眾云。景色乍晴。物情舒泰。舉步也千身彌勒。動用也隨處釋迦。文殊普賢。總在這裡。眾中有不受人謾底。便道。楊歧和麩糶面。然雖如是。布袋里盛錐子。示眾云。雪雪處處。光輝明皎潔。黃河凍鎖絕纖流。赫日光中須迸裂。須迸裂。那吒頂上吃蒺藜。金剛腳下流出血。皇祐改元示寂。塔于云蓋。

南嶽下十二世

楊歧會禪師法嗣

舒州白雲守端禪師

衡陽葛氏子。幼事翰墨。冠依茶陵郁禪師披削。往參楊歧。岐一日忽問。受業師為誰。師曰。茶陵郁和尚。歧曰。吾聞。伊過橋遭攧有省。作偈甚奇。能記否。師誦曰。我有明珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。歧笑而趨起。師愕然。通

【現代漢語翻譯】現代漢語譯本僧人：『我從很近的地方來。』楊歧：『哪裡？』僧人：『南源。』（地名）楊歧說：『楊歧我今天被你勘破了。請坐下喝茶。』問僧人：『敗葉堆云，你早上從哪裡來？』僧人：『觀音。』（觀音寺）楊歧說：『觀音腳跟下的一句，怎麼說？』僧人：『剛才已經相見了。』楊歧說：『相見的事情怎麼樣？』僧人無言以對。楊歧說：『第二位上座，替參頭說看。』也無人回答。楊歧說：『彼此互相遲鈍。』開示大眾說：『春風像刀一樣，春雨像膏一樣。律令正在施行，萬物的情感都在萌動。你們說，腳踏實地的一句，怎麼說？出來向東涌西沒的地方說看。即使說得出來，也是梁山的頌子。』開示大眾說：『身心清凈，諸境清凈。諸境清凈，身心清凈。還知道楊歧老人落在哪裡嗎？河裡丟了錢，又在河裡撈回來。』開示大眾說：『景色剛剛放晴，萬物的情感舒暢安泰。舉步也是千身彌勒（未來佛），動用也是隨處釋迦（釋迦摩尼佛）。文殊（文殊菩薩）普賢（普賢菩薩），總在這裡。』大眾中有不受人欺騙的，便說：『楊歧和麩子一起賣面。』雖然如此，就像布袋里裝著錐子。開示大眾說：『雪雪處處，光輝明亮潔白。黃河冰凍封鎖，斷絕了纖細的水流。赫赫日光中必須迸裂。必須迸裂。那吒（佛教護法神）頂上吃蒺藜，金剛（佛教護法神）腳下流出血。』皇祐年間改元后示寂，塔在云蓋。南嶽下十二世楊歧會禪師法嗣舒州白雲守端禪師衡陽葛氏之子。年幼時學習書法。成年後依茶陵郁禪師剃度。前往參拜楊歧。楊歧有一天忽然問：『你的受業師是誰？』守端禪師說：『是茶陵郁和尚。』楊歧說：『我聽說，他過橋時摔倒有所領悟，作的偈語非常奇特，能記得嗎？』守端禪師誦道：『我有一顆明珠，長久被塵勞關鎖。今天塵埃盡去光明生，照破山河萬朵。』楊歧笑著起身離去，守端禪師愕然，因此通達。

【English Translation】 English version A monk: 'I came from very near here.' Yangqi: 'Where?' Monk: 'Nanyuan.' (place name) Yangqi said: 'Yangqi has been seen through by you today. Please sit down and have some tea.' Asked a monk: 'The fallen leaves pile up like clouds. Where did you leave this morning?' Monk: 'Guanyin.' (Guanyin Temple) Yangqi said: 'What is the saying beneath Guanyin's feet?' Monk: 'I have already met her.' Yangqi said: 'What about the matter of meeting?' The monk was speechless. Yangqi said: 'Second monk, say it for the head monk.' No one answered either. Yangqi said: 'You are both dull.' He instructed the assembly, saying: 'The spring breeze is like a knife, the spring rain is like ointment. The rules are being enforced, and the emotions of all things are stirring. What do you say about the phrase 'standing on solid ground'? Come out and say it where the east surges and the west disappears. Even if you can say it, it is still a song of Liangshan.' He instructed the assembly, saying: 'Body and mind are pure, all realms are pure. All realms are pure, body and mind are pure. Do you still know where old man Yangqi has fallen? Losing money in the river and quickly finding it in the river.' He instructed the assembly, saying: 'The scenery has just cleared up, and the emotions of all things are comfortable and peaceful. Taking a step is also a thousand-bodied Maitreya (future Buddha), and using it is also Shakyamuni (Shakyamuni Buddha) everywhere. Manjusri (Manjusri Bodhisattva) and Samantabhadra (Samantabhadra Bodhisattva) are all here.' Among the assembly, there was someone who could not be deceived, and said: 'Yangqi sells flour together with bran.' Even so, it is like a awl in a bag. He instructed the assembly, saying: 'Snow, snow everywhere, the light is bright and pure. The Yellow River is frozen and locked, cutting off the slender flow of water. It must burst in the bright sunlight. It must burst. Nezha (Buddhist protector deity) eats tribulus on his head, and blood flows from the feet of the Vajra (Buddhist protector deity).' He passed away after the reign title was changed in the Huangyou era, and his pagoda is at Yungai. Twelfth Generation Below Nanyue Dharma Successor of Zen Master Yangqi Hui Zen Master Shouduan of Baiyun Temple in Shuzhou He was a son of the Ge family in Hengyang. He studied calligraphy in his youth. After adulthood, he was tonsured by Zen Master Yulu of Chaling. He went to visit Yangqi. One day, Yangqi suddenly asked: 'Who is your teacher?' Zen Master Shouduan said: 'It is the Venerable Yulu of Chaling.' Yangqi said: 'I heard that he had an enlightenment when he fell while crossing a bridge, and the verse he wrote was very unique. Can you remember it?' Zen Master Shouduan recited: 'I have a bright pearl, long locked by worldly dust. Today, the dust is gone and the light is born, illuminating ten thousand mountains and rivers.' Yangqi smiled and got up to leave, and Zen Master Shouduan was stunned, and thus understood.

夕不寐。黎明諮詢之。適歲暮。歧曰。汝見昨日打驅儺者么。曰見。岐曰。汝一籌不及渠。師復駭曰。意旨如何。歧曰。渠愛人笑。汝怕人笑。師大悟。巾侍久之。辭游廬阜。圓通訥禪師。舉住承天。聲名籍甚。又遜居圓通。次徙法華龍門興化海會。所至眾如雲集。僧問。如何是佛。師曰。鑊湯無冷處。曰如何是佛法大意。師曰。水底按葫蘆。曰如何是祖師西來意。師曰。烏飛兔走。問不求諸聖。不重己靈。未是衲僧分上事。如何是衲僧分上事。師曰。死水不藏龍。曰便恁么去時如何。師曰。賺殺你。到棲賢上堂。承天自開堂后。便安排些葛藤來山南。東葛西葛。卻為在歸宗開先萬杉打疊了也。今日到三峽會裡。大似臨嫁醫癭。卒著手腳不辨。幸望大眾不怪。伏惟珍重。上堂。鳥有雙翼。飛無遠近。道出一隅。行無前後。你衲僧家。尋常拈匙放箸。盡道知有。及至上嶺時。為甚麼卻氣急。不見道。人無遠慮。必有近憂。上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。大眾。眼在鼻上。腳在肚下。且道。寶在甚麼處。良久云。人面不知何處去。桃華依舊笑春風。上堂。古者道。將此深心奉塵剎。是則名為報佛恩。圓通則不然。時挑野菜和根煮。旋斫生柴帶葉燒。上堂。江月照。松風吹。到這裡還有漏網者么。良久曰

【現代漢語翻譯】現代漢語譯本（僧人）整夜無法入睡，天亮時去請教（圓通）歧禪師。正值年末，歧禪師說：『你看見昨天打著驅儺（nuó，古代驅除疫鬼的儀式）的人了嗎？』（僧人）說：『看見了。』歧禪師說：『你連他們都不如。』（僧人）非常驚訝，說：『這是什麼意思？』歧禪師說：『他們喜歡別人笑，你害怕別人笑。』（僧人）恍然大悟。（圓通）巾侍奉（圓通歧禪師）很久，告辭去遊歷廬山。（圓通）訥禪師，被推舉住持承天寺，聲名非常顯赫，後來謙遜地退居圓通寺，之後又遷往法華寺、龍門寺、興化寺、海會寺。所到之處，僧眾如雲聚集。有僧人問：『什麼是佛？』（圓通訥禪師）回答說：『鑊（huò）湯沒有冷的地方。』（鑊湯，指滾燙的湯，比喻佛法無處不在）問：『什麼是佛法的大意？』（圓通訥禪師）回答說：『水底按葫蘆。』問：『什麼是祖師西來意？』（圓通訥禪師）回答說：『烏飛兔走。』問：『不求諸聖，不重自己靈性，還不是衲僧（nà sēng，指僧人）分內的事，什麼是衲僧分內的事？』（圓通訥禪師）回答說：『死水不藏龍。』問：『如果就這樣去了，會怎麼樣？』（圓通訥禪師）回答說：『騙死你。』到棲賢寺上堂時，（圓通訥禪師說）承天寺自從開堂后，就安排了一些葛藤（gé téng，比喻糾纏不清的公案）來到山南，東一句西一句，卻因為已經在歸宗寺、開先寺、萬杉寺打點好了。今天來到三峽會裡，很像臨近出嫁才去醫治脖子上的癭（yǐng，頸瘤），突然著手，手腳都不知道該怎麼放。希望大家不要怪罪。恭敬地祝願大家珍重。上堂，鳥有雙翼，飛翔無論遠近；道出一隅，行動無論先後。你們這些僧人，平時拿起勺子放下筷子，都說知道有（佛法），等到上山的時候，為什麼卻氣喘吁吁？沒聽過說嗎？人無遠慮，必有近憂。上堂，乾坤之內，宇宙之間，中間有一寶，隱藏在形山。各位，眼睛在鼻子上，腳在肚子下。那麼，寶在什麼地方呢？良久說：人面不知何處去，桃花依舊笑春風。上堂，古人說：『將此深心奉塵剎（chén chà，指世界），是則名為報佛恩。』圓通則不然，時常挑野菜連根煮，隨意砍生柴帶葉燒。上堂，江月照，松風吹，到這裡還有漏網之魚嗎？良久說：

【English Translation】 English version The (monk) couldn't sleep at night. At dawn, he consulted Zen Master (Yuantong) Qi. It was the end of the year. Zen Master Qi said, 'Did you see the people performing the exorcism ritual (驅儺, qū nuó, ancient ritual to drive away evil spirits) yesterday?' (The monk) said, 'I saw them.' Zen Master Qi said, 'You are not even as good as them.' (The monk) was very surprised and said, 'What does this mean?' Zen Master Qi said, 'They like people laughing, but you are afraid of people laughing.' (The monk) suddenly understood. (Yuantong) Jin served (Zen Master Yuantong Qi) for a long time and then bid farewell to travel to Mount Lu. Zen Master (Yuantong) Ne was recommended to be the abbot of Chengtian Temple, and his reputation was very prominent. Later, he humbly retreated to Yuantong Temple, and then moved to Fahua Temple, Longmen Temple, Xinghua Temple, and Haihui Temple. Wherever he went, monks gathered like clouds. A monk asked, 'What is Buddha?' (Zen Master Yuantong Ne) replied, 'There is no cold place in the cauldron soup (鑊湯, huò tāng, boiling soup, a metaphor for the omnipresence of Buddhism).' Asked, 'What is the main idea of the Buddha-dharma?' (Zen Master Yuantong Ne) replied, 'Pressing a gourd at the bottom of the water.' Asked, 'What is the meaning of the Patriarch's coming from the West?' (Zen Master Yuantong Ne) replied, 'The crow flies and the rabbit runs.' Asked, 'Not seeking the saints, not valuing one's own spirit, is still not the business of a monastic (衲僧, nà sēng, refers to a monk), what is the business of a monastic?' (Zen Master Yuantong Ne) replied, 'Still water does not hide dragons.' Asked, 'If I go like this, what will happen?' (Zen Master Yuantong Ne) replied, 'Deceive you to death.' When he went to Qixian Temple to give a lecture, (Zen Master Yuantong Ne said) Chengtian Temple, since its opening, has arranged some koans (葛藤, gé téng, a metaphor for entangled cases) to come to the south of the mountain, one sentence in the east and one sentence in the west, but because they have already been taken care of in Guizong Temple, Kaixian Temple, and Wanshan Temple. Today, coming to the Three Gorges meeting, it is like treating a goiter (癭, yǐng, neck tumor) just before getting married, suddenly starting, and not knowing what to do with one's hands and feet. I hope everyone will not blame me. Respectfully wish everyone well. Giving a lecture, birds have two wings, flying regardless of distance; a corner of the Dao is revealed, acting regardless of order. You monks, usually picking up spoons and putting down chopsticks, all say you know (the Buddha-dharma), but when you climb the mountain, why are you panting? Haven't you heard? People without distant worries will have near troubles. Giving a lecture, within the universe, between heaven and earth, there is a treasure in the middle, hidden in Mount Xing. Everyone, the eyes are on the nose, the feet are under the belly. So, where is the treasure? After a long time, he said: 'The human face does not know where to go, the peach blossoms still smile in the spring breeze.' Giving a lecture, the ancients said: 'Dedicate this deep heart to the dust lands (塵剎, chén chà, refers to the world), this is called repaying the Buddha's grace.' Yuantong is not like that, often picking wild vegetables and cooking them with the roots, chopping raw firewood and burning it with the leaves. Giving a lecture, the river moon shines, the pine wind blows, are there any fish that have slipped through the net here? After a long time, he said:

。皇天無親。上堂。入林不動草。入水不動波。入鳥不亂行。大眾。這個是把纜放船底手腳。且道。衲僧家。合作么生。以手拍禪床曰。掀翻海岳求知己。撥亂乾坤見太平。上堂。忌口自然諸病減。多情未免有時勞。貧居動便成違順。落得清閑一味高。雖然如是。莫謂無心云是道。無心猶隔一重關。示眾云。泥佛不度水。木佛不度火。金佛不度罏。真佛內里坐。大眾。趙州老子。十二劑骨頭。八萬四千毛孔。一時拋向諸人懷裡了也。圓通今日路見不平。為古人出氣。以手拍禪床云。須知海岳歸明主。未信乾坤陷吉人。示眾云。佛身充滿於法界。普現一切群生前。隨緣赴感靡不周。而常處此菩提座。大眾。作么生說個隨緣赴感底道理。祇於一彈指間。盡大地含生根機。一時應得周足。而未嘗動著一毫頭。便且喚作隨緣赴感。而常處此座。祇如山僧。此者受法華請。相次與大眾相別去。宿松縣里開堂了。方歸院去。且道。還離此座也無。若道離。則世諦流佈。若道不離。作么生見得個不離底事。莫是無邊剎境。自他不隔于毫端。十世古今。始終不離於當念么。又莫是一切無心。一時自遍么。若恁么。正是掉棒打月。到這裡直須悟始得。悟后更須遇人始得。你道。既悟了便休。又何必更須遇人。若悟了遇人底。當垂手方便之

【現代漢語翻譯】現代漢語譯本：皇天沒有偏袒，（說法者）登上法座。（比喻）進入森林不驚動草木，進入水中不攪動波浪，進入鳥群不擾亂它們的飛行。各位，這就像是把纜繩放在船底一樣穩妥的手腳功夫。那麼，我們出家人，應該如何配合呢？（用手拍禪床說）掀翻山嶽也要尋求知己，撥亂乾坤才能見到太平。（說法者）登上法座。（告誡）注意飲食自然能減少疾病，多情難免有時會感到勞累。貧困的生活稍有舉動就容易產生矛盾，倒不如清閒自在最為可貴。雖然如此，不要認為無心就是道，無心還隔著一層關卡。（說法者）向大眾開示說：泥塑的佛像不能渡水，木雕的佛像不能渡火，金鑄的佛像不能渡熔爐，真正的佛在你們的內心安坐。各位，趙州老和尚，將他十二分的骨氣，八萬四千個毛孔，一時都拋向了各位的懷裡。圓通我今天路見不平，要為古人出氣。（用手拍禪床說）須知山河大地終將歸於英明的君主，我始終相信天地不會讓善良的人們受困。（說法者）向大眾開示說：佛的身軀充滿整個法界，普遍顯現在一切眾生面前，隨著因緣去感應，無處不到，但卻始終安處於此菩提座上。各位，要如何解說這隨緣赴感的道理呢？就在一彈指的瞬間，整個大地所有眾生的根機，一時都能得到周全滿足，卻未曾動過一絲一毫。這才叫做隨緣赴感，而常處此座。就像我，這次接受法華寺的邀請，將要和各位告別，前往宿松縣開堂說法，之後再返回本寺。那麼，我到底有沒有離開這座呢？如果說離開了，那就是世俗的流佈；如果說沒有離開，又該如何見到這沒有離開的事實呢？莫非是無邊的剎土，自己與他人之間沒有絲毫的間隔，十世古今，始終不離於當下的念頭嗎？又莫非是一切無心，一時之間自然周遍嗎？如果這樣理解，那就像是用棍子敲打月亮一樣徒勞無功。到了這裡，必須真正地領悟才能有所得。領悟之後更需要遇到明師才能印證。你們說，既然領悟了就可以停止了，又何必再需要遇到明師呢？如果領悟了遇到明師的道理，就應當垂下手來方便地引導他人。

【English Translation】 English version: The heavens show no favoritism. (The speaker) ascends the Dharma seat. (Metaphorically) Entering the forest without disturbing the grass, entering the water without stirring the waves, entering the flock of birds without disrupting their flight. Everyone, this is like the steady hands and feet of someone placing a cable under a boat. So, what should we monks and nuns do to cooperate? (Strikes the Zen meditation platform with his hand, saying) Overturn mountains and seas to seek a kindred spirit, set the world aright to see peace. (The speaker) ascends the Dharma seat. (Admonishes) Being mindful of diet naturally reduces illnesses, being sentimental inevitably leads to fatigue. Living in poverty, even small actions can cause discord, so it's better to be carefree and value simplicity. Even so, don't think that having no mind is the Dao; having no mind is still separated by a barrier. (The speaker) instructs the assembly: A clay Buddha cannot cross water, a wooden Buddha cannot cross fire, a golden Buddha cannot cross the furnace, the true Buddha sits within you. Everyone, old master Zhao Zhou, has thrown his twelve parts of bone and eighty-four thousand pores into everyone's embrace all at once. Yuang Tong, seeing injustice today, speaks out for the ancients. (Strikes the Zen meditation platform with his hand, saying) Know that the mountains and rivers will return to a wise ruler; I believe that the universe will not trap good people. (The speaker) instructs the assembly: The Buddha's body fills the entire Dharma realm, universally appearing before all sentient beings, responding to causes and conditions everywhere, yet always abiding on this Bodhi seat. Everyone, how do you explain the principle of responding to causes and conditions? In the space of a finger snap, the roots and potentials of all sentient beings throughout the entire earth are satisfied at once, without moving a single hair. This is called responding to causes and conditions while always abiding on this seat. Like me, this time accepting the invitation of Fahua Temple, I will bid farewell to everyone and go to Susong County to open a Dharma hall, and then return to this temple. So, have I left this seat or not? If you say I have left, that is the propagation of worldly truth; if you say I have not left, how can you see the fact that I have not left? Could it be that in the boundless Buddha-lands, there is no separation between oneself and others, and that the past, present, and future are always inseparable from the present moment? Or could it be that everything is without mind, and everything is naturally pervasive at once? If you understand it this way, it is like hitting the moon with a stick, a futile effort. Here, you must truly awaken to gain something. After awakening, you must meet a teacher to confirm it. You say, 'Since I have awakened, I can stop,' but why do I still need to meet a teacher? If you understand the principle of meeting a teacher after awakening, you should lower your hand and skillfully guide others.

時。著著自有出身之路。不瞎卻學者眼。若祇悟得干蘿蔔頭底。不唯瞎卻學者眼。兼自己動便先自犯鋒傷手。你看。我楊歧先師。問慈明師翁道。幽鳥語喃喃。辭云入亂峰時如何。答云。我行荒草里。汝又入深村。進云。官不容針。更借一問。師翁便喝。進云。好喝。師翁又喝。先師亦喝。師翁乃連喝兩喝。先師遂禮拜。大眾須知。悟了遇人者。向十字街頭。與人相逢。卻在千峰頂上握手。向千峰頂上相逢。卻在十字街頭握手。所以山僧嘗有頌云。他人住處我不住。他人行處我不行。不是為人難共聚。大都緇素要分明。山僧此者臨行。解開布袋頭。一時撒在諸人面前了也。有眼者。莫錯怪好。珍重。開堂示眾云。昔日靈山會上。世尊拈華。迦葉微笑。世尊道。吾有正法眼藏。分付摩訶大迦葉。次第流傳。無令斷絕。至於今日。大眾。若是正法眼藏。釋迦老子自無分。將個甚麼分付。將個甚麼流傳。何謂如此。況諸人分上。各各自有正法眼藏。每日起來。是是非非。分南分北。種種施為。儘是正法眼藏之光影。此眼開時。乾坤大地。日月星辰。森羅萬象。祇在面前。不見有毫釐之相。此眼未開時。盡在諸人眼睛裡。今日已開者。不在此限。有未開者。山僧不惜手。為諸人開此正法眼藏看。乃舉手豎兩指曰。看看。若見得

【現代漢語翻譯】現代漢語譯本：時機到了。要知道，一切都有其自身的出路。不要自己眼沒瞎，卻學著瞎子的樣子。如果僅僅領悟到干蘿蔔頭的滋味，不僅會矇蔽學者的眼睛，而且自己一動就先傷到自己。你們看，我的楊歧先師（楊歧方會禪師），問慈明師翁（慈明楚圓禪師）道：『幽靜的鳥兒鳴叫著，辭別雲朵飛入重重山峰時，是怎樣的景象？』慈明師翁回答說：『我行走在荒草之中，你又進入了深深的村落。』楊歧先師進一步問道：『官府不容一針，請允許我再問一句。』慈明師翁便喝斥一聲。楊歧先師說：『好喝！』慈明師翁又喝斥一聲，楊歧先師也喝斥一聲。慈明師翁於是連續喝斥兩聲，楊歧先師便禮拜。各位要知道，領悟了道，遇到同道之人，在十字街頭相遇，卻如同在千峰頂上握手；在千峰頂上相遇，卻如同在十字街頭握手。所以老衲我曾經作偈說：『別人居住的地方我不居住，別人行走的地方我不行走。不是因為為人難以相處，而是因為僧人和俗人本來就要分清楚。』老衲我今天臨行，解開布袋口，一時全部撒在各位面前了。有眼力的人，不要錯怪我才好。珍重。

開堂說法時說：『昔日靈山會上，世尊（釋迦牟尼佛）拈起一朵花，迦葉（摩訶迦葉，佛陀十大弟子之一）微笑。世尊說：『我有正法眼藏（如來所證悟的微妙心法），交付給摩訶迦葉，依次流傳下去，不要讓它斷絕。』到了今天，各位，如果是正法眼藏，釋迦老子自己都沒有份，拿什麼來交付？拿什麼來流傳？為什麼這麼說呢？況且各位自己，各自都有正法眼藏。每天起來，是是非非，分南分北，種種作為，都是正法眼藏的光影。這隻眼睛打開時，乾坤大地，日月星辰，森羅萬象，都在眼前，看不到有絲毫的差別之相。這隻眼睛沒有打開時，一切都在各位的眼睛裡。今天已經打開的人，不在此限。有還沒有打開的人，老衲我不吝惜，為各位打開這正法眼藏看看。』於是舉起手豎起兩根手指說：『看看！如果看得見……』

【English Translation】 English version: Now is the time. Know that everything has its own way out. Don't be blind yourself, but act like a blind person. If you only understand the taste of a dried radish head, you will not only blind the eyes of scholars, but also hurt yourself as soon as you move. Look, my Yangqi (Yangqi Fanghui Chan Master) asked Master Ciming (Ciming Chuyuan Chan Master): 'When a secluded bird chirps, bidding farewell to the clouds and flying into the chaotic peaks, what is the scene?' Master Ciming replied, 'I walk in the wilderness, and you enter deep villages.' Yangqi further asked, 'The government does not allow a needle, please allow me to ask another question.' Master Ciming then shouted. Yangqi said, 'Good shout!' Master Ciming shouted again, and Yangqi also shouted. Master Ciming then shouted twice in a row, and Yangqi bowed. Everyone should know that if you understand the Tao and meet a fellow practitioner, meeting at the crossroads is like shaking hands on the top of a thousand peaks; meeting on the top of a thousand peaks is like shaking hands at the crossroads. Therefore, I, the old monk, once composed a verse saying: 'I do not live where others live, I do not walk where others walk. It is not because it is difficult to get along with people, but because monks and laypeople should be clearly distinguished.' I, the old monk, am about to leave today, and I have opened the mouth of the cloth bag and scattered everything in front of you all at once. Those with discerning eyes, please don't blame me. Farewell.

When giving a Dharma talk, he said: 'Once upon a time, at the assembly on Ling Mountain, the World Honored One (Sakyamuni Buddha) held up a flower, and Kasyapa (Mahakasyapa, one of the Buddha's ten major disciples) smiled. The World Honored One said, 'I have the Treasury of the True Dharma Eye (the subtle mind-dharma realized by the Tathagata), and I entrust it to Mahakasyapa to be passed down in order, and do not let it be cut off.' Today, everyone, if it is the Treasury of the True Dharma Eye, the old Sakya himself has no share, what will he entrust? What will he pass down? Why do I say this? Moreover, each of you has your own Treasury of the True Dharma Eye. Every day when you get up, the rights and wrongs, the divisions of north and south, and all kinds of actions are all the light and shadow of the Treasury of the True Dharma Eye. When this eye is opened, the universe, the sun, the moon, the stars, and all things in the universe are all in front of you, and you cannot see the slightest difference. When this eye is not opened, everything is in your eyes. Those who have already opened it today are not limited to this. For those who have not yet opened it, I, the old monk, will not hesitate to open this Treasury of the True Dharma Eye for you to see.' Then he raised his hand and held up two fingers, saying, 'Look! If you can see...'

去。事同一家。若也未然。山僧不免重說偈言。諸人法眼藏。千聖莫能當。為君通一線。光輝滿大唐。須彌走入海。六月降嚴霜。法華雖恁道。無句得商量。大眾既滿口道了。為甚麼卻無句得商量。喝一喝曰。分身兩處看。上堂。釋迦老子。有四弘誓願云。眾生無邊誓願度。煩惱無盡誓願斷。法門無量誓願學。佛道無上誓願成。法華亦有四弘誓願。饑來要吃飯。寒到即添衣。困時伸腳睡。熱處愛風吹。上堂。古人留下一言半句未透時。撞著鐵壁相似。忽然一日覷得透。後方知自己便是鐵壁。如今作么生透。復曰。鐵壁鐵壁。上堂。若端的得一回汗出。便向一莖草上。現瓊樓玉殿。若末端的得一回汗出。縱有瓊樓玉殿。卻被一莖草蓋卻。作么生得汗出去。自有一雙窮相手。不曾容易舞三臺。上堂。安居之首。禁足為名。禁足之意。意在進道而護生。衲僧家。更有何生而可護。何道而可進。唾一唾。唾破釋迦老子面門。踏一步。踏斷釋迦老子背脊骨。猶是隨群逐隊漢。未是本分衲僧。良久曰。無限風流慵賣弄。免教人指好郎君。上堂。絲毫有趣皆能進。畢竟無歸若可當。逐日退身行興盡。忽然得見本爺孃。作么生是本爺孃。乃云萬福。便下座。示眾云。如我按指。海印發光。拈起拄杖云。山河大地。水鳥樹林。情與無情。

【現代漢語翻譯】現代漢語譯本：去，事情就像一家人一樣。如果不是這樣，老衲我不免要再說一遍偈語：各位的法眼寶藏，千聖也無法比擬。為你打通一線光明，光輝照滿整個大唐。須彌山沉入大海，六月天降下嚴霜。《法華經》雖然這樣說，卻沒有一句可以商量。大家既然滿口都說完了，為什麼又說沒有一句可以商量呢？喝一聲說：分身兩處看！上堂：釋迦老子，有四弘誓願說：眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。《法華經》也有四弘誓願：餓了就要吃飯，冷了就要添衣，困了就伸腳睡覺，熱了就喜歡吹風。上堂：古人留下一言半句，如果不能領悟，就像撞到鐵壁一樣。忽然有一天領悟了，才知道自己就是那面鐵壁。現在要怎麼才能穿透呢？又說：鐵壁！鐵壁！上堂：如果真正出了一回汗，就能在一根草上，顯現出瓊樓玉殿。如果沒真正出過一回汗，縱然有瓊樓玉殿，也會被一根草蓋住。要怎樣才能出汗呢？自然有一雙窮人的手，不輕易地舞動三臺。上堂：安居的首日，以禁足為名。禁足的意義，在於精進修道而護生。我們出家人，還有什麼生命可以保護？什麼道可以精進？啐一口唾沫，唾破釋迦老子的面門，踏一步，踏斷釋迦老子的背脊骨，仍然是隨波逐流的人，不是本分的衲僧。良久說：無限風流懶得賣弄，免得別人指著說是好郎君。上堂：稍微有趣味都能進步，畢竟沒有歸宿可以擔當。每日退步而行，興致耗盡，忽然得見本來的爹孃。什麼是本來的爹孃？於是說：萬福！便下座。示眾說：如我按指，海印發光。拈起拄杖說：山河大地，水鳥樹林，有情與無情。

【English Translation】 English version: Go. Matters are like one family. If it is not so, this old monk cannot avoid repeating the verse: Everyone's Dharma-eye treasure, even a thousand sages cannot match. To open a line of light for you, its brilliance fills the entire Tang Dynasty. Mount Sumeru plunges into the sea, and severe frost falls in the sixth month. Although the Lotus Sutra (Fahua, 法華) says so, there is no sentence to discuss. Since everyone has finished speaking, why is it said that there is no sentence to discuss? Shout and say: Look at the divided body in two places! Ascending the hall: Shakyamuni Buddha (Shijia Laozi, 釋迦老子) has four great vows: 'Sentient beings are boundless, I vow to save them; Afflictions are endless, I vow to end them; Dharma-gates are immeasurable, I vow to learn them; The Buddha-way is supreme, I vow to achieve it.' The Lotus Sutra (Fahua, 法華) also has four great vows: When hungry, eat; when cold, add clothes; when sleepy, stretch your legs and sleep; when hot, love the breeze. Ascending the hall: The ancients left a word or half a sentence. If you cannot understand it, it is like hitting an iron wall. Suddenly one day you understand it, and then you know that you are the iron wall. Now, how can you penetrate it? Again, he said: Iron wall! Iron wall! Ascending the hall: If you truly sweat once, you can see jade towers and palaces appear on a single blade of grass. If you have not truly sweated once, even if there are jade towers and palaces, they will be covered by a single blade of grass. How can you sweat? Naturally, there is a pair of poor hands that do not easily dance on the three platforms. Ascending the hall: The first day of Anju (安居, summer retreat) is named 'prohibition of feet'. The meaning of 'prohibition of feet' is to advance in the Dao (道, the Way) and protect life. For us monks, what life is there to protect? What Dao (道, the Way) is there to advance? Spit once, spitting on Shakyamuni Buddha's (Shijia Laozi, 釋迦老子) face, take a step, breaking Shakyamuni Buddha's (Shijia Laozi, 釋迦老子) spine, still following the crowd, not a true monk. After a long while, he said: Infinite elegance is too lazy to show off, lest people point and say he is a good young man. Ascending the hall: A little bit of interest can make progress, but after all, there is no place to rely on. Retreating every day, the interest is exhausted, and suddenly you see your original parents. What are the original parents? Then he said: Ten thousand blessings! Then he went down from his seat. Showing the assembly: As I press my finger, the samudramudra (haiyin, 海印) emits light. Picking up the staff, he said: Mountains, rivers, earth, water birds, trees, sentient and non-sentient beings.

今日盡向法華拄杖頭上。作大師子吼。演說摩訶大般若。且道。天臺南嶽。說個甚麼法門。南嶽說洞上五位修行。君臣父子。各得其宜。莫守寒巖異草青。坐卻白雲宗不妙。天臺說臨濟下三玄三要四料揀。一喝分賓主。照用一時行。要會個中意。日午打三更。廬山出來道。你兩個。正在葛藤窠里。不見道。欲得不招無間業。莫謗如來正法輪。大眾。據此三個漢見解。若上衲僧秤子上稱。一個重八兩。一個重半斤。一個不直半分錢。且道。那個不直半分錢。良久云。但願春風齊著力。一時吹入我門來。卓拄杖。下座。熙寧五年遷化。壽四十八。

金陵保寧仁勇禪師

四明竺氏子。容止淵秀。齠為大僧。通天臺教。更衣謁雪竇明覺禪師。覺意其可任大法。誚之曰。央庠座主。師憤悱下山。望雪竇拜曰。我此生行腳參禪。道不過雪竇。誓不歸鄉。即往泐潭。逾紀。疑情未泮。聞楊岐移云蓋。能鈐鍵學者。直造其室。一語未及。頓明心印。岐歿。從同參白雲端禪師游。研極玄奧。后出世。兩住保寧而終。僧問。如何是佛。師曰。近火先焦。曰如何是道。師曰。泥里有刺。曰如何是道中人。師曰。切忌踏著。問先德道。寒風凋敗葉。猶喜故人歸。未審誰是故人。師曰。楊岐和尚遷化久矣。曰正當恁么時。更有甚麼人

【現代漢語翻譯】現代漢語譯本：今天完全依靠法華（妙法蓮華經）的拄杖，發出大師子吼，演說摩訶大般若（偉大的智慧）。那麼，天臺宗和南嶽宗，他們分別說了些什麼法門呢？南嶽宗說洞山五位（禪宗的一種修行次第）的修行，君臣父子，各自得到適宜的位置。不要固守寒冷的巖石和奇異的草木，只是坐在白雲宗里是不妙的。天臺宗說臨濟宗的下三玄三要四料揀（臨濟宗的禪法），一喝之下分清賓主，照用同時進行。想要領會其中的意思，如同白日中午打三更（比喻不可能的事情）。廬山出來的人說，你們兩個，正在葛藤窠里（比喻糾纏不清）。沒聽過說嗎？想要不招致無間地獄的業報，就不要誹謗如來的正法輪（佛法）。各位，根據這三個人的見解，如果放到衲僧的秤上稱量，一個重八兩，一個重半斤，一個不值半分錢。那麼，哪個不值半分錢呢？（停頓良久）但願春風一起用力，一時都吹入我的門來。（拄著拄杖）下座。熙寧五年圓寂，享年四十八歲。

金陵保寧仁勇禪師

四明竺氏人。容貌舉止淵博秀美。年幼時就做了大僧，通曉天臺宗的教義。後來更換僧衣去拜見雪竇明覺禪師。明覺禪師認為他可以擔當大法，就嘲笑他說：『央庠座主（指精通經教的僧人）。』禪師感到羞愧憤恨，下山後朝著雪竇山的方向拜道：『我此生行腳參禪，道如果超過不了雪竇禪師，誓不回鄉。』隨即前往泐潭，過了很多年，疑情沒有消解。聽說楊岐禪師移居云蓋山，能夠掌握引導學人的關鍵，就直接去拜訪他。一句話還沒說完，就頓悟了心印。楊岐禪師圓寂后，跟隨同參白雲端禪師遊學，深入研究玄奧的道理。後來出世住持，兩次住持保寧寺而圓寂。有僧人問：『什麼是佛？』禪師說：『靠近火就先燒焦。』（比喻執著于外在形式）問：『什麼是道？』禪師說：『泥里有刺。』（比喻修行道路充滿艱辛）問：『什麼是道中人？』禪師說：『切忌踏著。』（比喻不要執著于道）問：『先德（指楊岐禪師）說道：寒風凋謝敗葉，仍然高興老朋友歸來。不知道誰是老朋友？』禪師說：『楊岐和尚圓寂很久了。』問：『正當這個時候，還有什麼人？』

【English Translation】 English version: Today, relying entirely on the staff of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), I roar like a great lion, expounding the Mahāprajñāpāramitā (Great Perfection of Wisdom). Now, what Dharma doors did the Tiantai (Tiantai School) and Nanyue (Nanyue Huisi) schools teach? The Nanyue school spoke of the practice of the Five Ranks of Tozan (Dongshan Wuwei, a Chan Buddhist practice sequence), where ruler and minister, father and son, each find their proper place. Do not cling to cold rocks and strange grasses; merely sitting in the White Cloud School is not wonderful. The Tiantai school spoke of the Three Mysteries and Three Essentials and Four Selections of the Linji (Linji School) lineage, where with one shout, host and guest are distinguished, and illumination and function occur simultaneously. If you want to understand the meaning within, it's like striking the third watch at noon (an impossible event). A person from Mount Lu came out and said, 'You two are caught in a tangle of vines (a metaphor for being entangled in confusion).' Haven't you heard it said, 'If you want to avoid incurring the karma of the Avīci hell, do not slander the True Dharma Wheel (Buddha's teachings) of the Tathāgata (Buddha)?' Everyone, according to the views of these three people, if weighed on a monastic scale, one weighs eight taels, one weighs half a catty, and one is not worth half a cent. Now, which one is not worth half a cent? (Pause) I only hope that the spring breeze will exert its strength together, blowing into my door all at once. (Strikes the staff) Descends from the seat. Passed away in the fifth year of Xining, at the age of forty-eight.

Chan Master Renyong of Baoning Temple in Jinling

A native of the Zhu clan of Siming. His appearance and demeanor were profound and elegant. He became a monk at a young age and was well-versed in the teachings of the Tiantai school. Later, he changed his robes and went to pay respects to Chan Master Mingjue of Xuedou. Chan Master Mingjue thought he could take on the great Dharma and mocked him, saying, 'Master of the Central Academy (referring to a monk proficient in scriptures and doctrines).' The Chan Master felt ashamed and resentful, and after descending the mountain, he bowed in the direction of Mount Xuedou, saying, 'In this life, I will travel and practice Chan. If my understanding does not surpass Chan Master Xuedou, I vow not to return home.' He then went to Letan and spent many years there, but his doubts remained unresolved. He heard that Chan Master Yangqi had moved to Mount Yungai and could grasp the key to guiding students, so he went directly to visit him. Before he could even finish a sentence, he suddenly awakened to the mind-seal. After Chan Master Yangqi passed away, he traveled with his fellow practitioner, Chan Master Baiyun Duan, and deeply studied the profound principles. Later, he came forth to preside over monasteries, serving as abbot of Baoning Temple twice before passing away. A monk asked, 'What is Buddha?' The Chan Master said, 'Near the fire, one burns first.' (A metaphor for being attached to external forms) Asked, 'What is the Dao?' The Chan Master said, 'There are thorns in the mud.' (A metaphor for the path of practice being full of hardships) Asked, 'What is a person of the Dao?' The Chan Master said, 'Be careful not to step on them.' (A metaphor for not being attached to the Dao) Asked, 'The former worthy (referring to Chan Master Yangqi) said, 'The cold wind withers the fallen leaves, yet I am still happy to see an old friend return.' I wonder who the old friend is?' The Chan Master said, 'Venerable Yangqi has passed away for a long time.' Asked, 'Right at this moment, who else is there?'

為知音。師曰。無眼村翁暗點頭。問。如何是佛。師曰。自屎不覺臭。問如何是保寧境。師曰。主山頭倒卓。曰如何是境中人。師曰。鼻孔無半邊。問如何是塵中自在底人。師曰。因行不妨掉臂。問如何是佛。師曰。鐵錘無孔。曰如何是佛法大意。師曰。鑊湯無冷處。問靈山指月。曹溪話月。未審保寧門下如何。師曰。嗄。曰有華當面貼。師便喝。問摘葉尋枝即不問。如何是直截根源。師曰。蚊子上鐵牛。曰直截根源人已曉。中下之流如何指示。師曰。石人脊背汗通流。上堂。山僧。二十餘年。挑囊負缽。向寰海之內。參善知識十數餘人。自家並無個見處。有若頑石相似。參底尊宿。亦無長處可相利益。自此一生。作個百無所解底人。幸自可憐生。忽然被業風吹。到江寧府。無端被人上當推。向十字路頭。住個破院。作粥飯主人。接待南北。事不獲已。隨分有鹽有醋。粥足飯足。且恁過時。若是佛法不曾夢見。上堂。侍者燒香罷。師指侍者曰。侍者已為諸人說法了也。上堂。看看。山僧入㧞舌地獄去也。以手拽舌云。阿㖿阿㖿。上堂。相罵無好言。相打無好拳。大眾直須恁么始得。一句句切害。一拳拳著實。忽然打著個無面目漢。也不妨暢快殺人。上堂。滿口是舌。都不能說。碧眼胡僧。當門齒缺。上堂。秋風涼松韻

【現代漢語翻譯】現代漢語譯本問：如何是知音？師父說：『沒有眼睛的鄉下老頭暗自點頭。』問：如何是佛？師父說：『自己拉的屎不覺得臭。』問：如何是保寧（地名，寺名）的境界？師父說：『主山的山頭倒立著。』問：如何是境界中的人？師父說：『鼻孔沒有半邊。』問：如何是紅塵中自在的人？師父說：『走路的時候不妨甩開膀子。』問：如何是佛？師父說：『鐵錘沒有孔。』問：如何是佛法的大意？師父說：『熱鍋里的湯沒有涼的地方。』問：靈山（佛教聖地）指月，曹溪（地名，慧能弘法之地）談月，不知道保寧門下如何？師父說：『嗄（表示不以為然）。』問：有人把花貼在臉上。師父便喝斥。問：摘葉尋枝就不問了，如何是直截了當的根源？師父說：『蚊子叮鐵牛。』問：直截了當的根源我已經明白了，中下等根器的人如何指示？師父說：『石人的脊背流汗。』師父上堂說法：『我這個和尚，二十多年來，挑著行囊揹著缽，在天下各處參訪善知識十多位，自己並沒有什麼見解，就像頑石一樣。參訪的那些尊宿，也沒有什麼長處可以互相利益。從此一生，做一個什麼都不明白的人。幸好還算可憐。忽然被業風吹到江寧府。無緣無故被人推到十字路口，住在一個破舊的院子里，做個煮粥做飯的主人，接待南北來客。迫不得已，隨分隨力地有些鹽有些醋，粥飯足夠，且這樣過日子。至於佛法，不曾夢見過。』師父上堂說法：侍者燒香完畢。師父指著侍者說：『侍者已經為各位說法了。』師父上堂說法：『看看，我要下拔舌地獄去了。』用手拽著舌頭說：『阿㖿阿㖿。』師父上堂說法：『罵人沒有好話，打人沒有好拳。各位必須這樣才行。一句句切中要害，一拳拳打得實在。忽然打著一個沒有面目的人，也不妨暢快地殺了他。』師父上堂說法：『滿口都是舌頭，都不能說。碧眼的胡僧，門牙缺了。』師父上堂說法：『秋風涼，松樹發出韻律。』

【English Translation】 English version Question: What is a true confidant? The master said: 'A blind old villager nods in agreement.' Question: What is Buddha? The master said: 'One doesn't notice the smell of one's own excrement.' Question: What is the state of Baoning (place name, temple name)? The master said: 'The head of the main mountain is upside down.' Question: What is a person within that state? The master said: 'The nostrils have no halves.' Question: What is a person who is free in the dust? The master said: 'While walking, it doesn't hurt to swing your arms.' Question: What is Buddha? The master said: 'An iron hammer has no hole.' Question: What is the great meaning of the Buddha-dharma? The master said: 'There is no cold spot in a cauldron of boiling soup.' Question: Ling Shan (Buddhist holy site) points to the moon, Cao Xi (place name, where Huineng propagated the Dharma) talks about the moon, I wonder what is the way of Baoning? The master said: 'Agh (expressing disapproval).' Question: Someone sticks a flower on their face. The master then shouted. Question: I won't ask about picking leaves and searching for branches, what is the direct root source? The master said: 'A mosquito bites an iron ox.' Question: I already understand the direct root source, how should I instruct those of middle and lower capacity? The master said: 'A stone man's back is sweating.' The master ascended the hall and gave a Dharma talk: 'This monk, for more than twenty years, carrying a bag and a bowl, has visited more than a dozen good teachers throughout the world, but I have no insight of my own, like a stubborn stone. The venerable monks I visited also had no strengths to benefit each other. From this life on, I will be a person who understands nothing. Fortunately, I am still pitiful. Suddenly, I was blown by the wind of karma to Jiangning Prefecture. For no reason, I was pushed to a crossroads, living in a dilapidated courtyard, acting as a host who cooks porridge and rice, receiving guests from the north and south. I have no choice but to do what I can, with some salt and vinegar, enough porridge and rice, and just live like this. As for the Buddha-dharma, I have never dreamed of it.' The master ascended the hall and gave a Dharma talk: The attendant finished burning incense. The master pointed to the attendant and said: 'The attendant has already preached the Dharma to everyone.' The master ascended the hall and gave a Dharma talk: 'Look, I am going to the hell of tongue-pulling.' He pulled his tongue with his hand and said: 'Agh, agh.' The master ascended the hall and gave a Dharma talk: 'There are no good words in scolding, and no good fists in fighting. You must be like this. Every sentence cuts to the point, and every punch hits hard. If you suddenly hit a faceless person, it doesn't hurt to kill him happily.' The master ascended the hall and gave a Dharma talk: 'A mouth full of tongues cannot speak. The blue-eyed barbarian monk has a missing front tooth.' The master ascended the hall and gave a Dharma talk: 'The autumn wind is cool, and the pine trees make a rhythm.'

長。未歸客思故鄉。且道。誰是未歸客。何處是故鄉。良久曰。長連床上有粥有飯。上堂。天上無彌勒。地下無彌勒。打破太虛空。如何尋不得。垂下一足曰。大眾。向甚麼處去也。上堂。若說佛法供養。大眾未免眉須墮落。若說世法供養。大眾入地獄如箭射。去此二途。且道保寧今日當說甚麼。三寸舌頭無用處。一雙空手不成拳。上堂。古人底今人用。今人底古人為。古今無背面。今古幾人知。㖿鳴咿。一九與二九。相逢不出手。上堂。有手腳無背面。明眼人看不見。天左旋地右轉。拍膝曰。西風一陣來。落葉兩三片。上堂。風鳴條雨破塊。曉來枕上鶯聲碎。蝦䗫蚯蚓一時鳴。妙德空生都不會。都不會。三個成群。四個作隊。窈窈窕窕。飄飄飖飖。向南北東西。折得梨華李華。一佩兩佩。上上。智不到處。切忌道著。道著則頭角生。大眾頭角生了也。是牛是馬。上堂。無漏真凈。云何是中更容他物。喝一喝曰。好人不肯做。須要屎里臥。上堂。夜靜月明。水清魚現。金鉤一擲。何處尋蹤。提起拄杖曰。歷細歷細。示眾云。有個漢。怪復丑。眼直鼻藍镵。面南看北斗。解使日午金烏啼。夜半鐵牛吼。天地旋山河走。羽族毛群。失其所守。直得文殊普賢出此沒彼。七縱八橫。千生萬受。驀然逢著個黃面瞿曇。不惜眉毛。

【現代漢語翻譯】現代漢語譯本長（zhǎng，指時間長）。未歸的遊子思念故鄉。那麼請問，誰是未歸的遊子？哪裡是故鄉？良久后說：『長連床上，有粥有飯。』上堂說法：『天上沒有彌勒（Maitreya，未來佛），地下也沒有彌勒。打破太虛空，又如何能尋找到？』垂下一隻腳說：『大眾，要向什麼地方去呢？』上堂說法：『如果說是用佛法供養，大眾難免眉毛鬍鬚脫落。如果說是用世俗之法供養，大眾入地獄就像箭一樣快。』『去除這兩條路，那麼保寧（Baoning，地名，也可能是人名）今天應當說什麼呢？三寸舌頭沒有用處，一雙空手握不成拳。』上堂說法：『古人的東西現在人使用，現在人的東西古人使用。古今沒有正反面，古今有幾人知道？』『㖿鳴咿。一九和二九，相逢也不出手。』上堂說法：『有手腳沒有背面，明眼人也看不見。天向左旋轉，地向右轉動。』拍膝蓋說：『西風一陣吹來，落下兩三片葉子。』上堂說法：『風吹樹枝鳴叫，雨打泥土成塊，清晨醒來枕邊聽到黃鶯的叫聲都已破碎。』『蛤蟆蚯蚓一時齊鳴，妙德（妙吉祥菩薩，Manjusri）和空生（須菩提，Subhuti）都不會領會。』『不會領會。三個成群，四個作隊。』『窈窈窕窕，飄飄飖飖。向南北東西，折得梨花李花。一佩兩佩。』『上上。智慧不到的地方，切記不要亂說。亂說就會長出頭角。大眾，頭角已經長出來了，是牛是馬？』上堂說法：『無漏真凈，怎麼能容納其他東西？』喝一聲說：『好人不願意做，偏要睡在屎里。』上堂說法：『夜晚安靜月光明亮，水清澈魚兒顯現。金鉤一拋，到哪裡去尋找軌跡？』提起拄杖說：『歷細歷細。』向大眾開示說：『有這麼一個人，奇怪又醜陋，眼睛直，鼻子像鑿子。面向南看北斗星。』『能讓中午的太陽鳥啼叫，讓半夜的鐵牛吼叫。天地旋轉山河奔走，有羽毛的族群和有毛的動物，失去它們所守護的。』『使得文殊（文殊菩薩，Manjusri）和普賢（普賢菩薩，Samantabhadra）從這裡出去到那裡沒入，七縱八橫，千生萬受。』『忽然遇到一個黃面瞿曇（釋迦摩尼佛，Sakyamuni），不吝惜眉毛。』

【English Translation】 English version Long (zhǎng, referring to a long time). The unreturned traveler misses his hometown. Then tell me, who is the unreturned traveler? Where is the hometown? After a long silence, he said: 'On the long bed, there is congee and rice.' Ascending the hall to preach: 'There is no Maitreya (Maitreya, the future Buddha) in heaven, and there is no Maitreya on earth. Breaking the great void, how can it be found?' Lowering one foot, he said: 'Everyone, where are you going?' Ascending the hall to preach: 'If it is said to be offering with the Dharma, the eyebrows and beard of the masses will inevitably fall off. If it is said to be offering with worldly laws, the masses will enter hell as fast as an arrow.' 'Removing these two paths, then what should Baoning (Baoning, place name, possibly a person's name) say today? A three-inch tongue is useless, and a pair of empty hands cannot make a fist.' Ascending the hall to preach: 'The things of the ancients are used by the people of today, and the things of the people of today are used by the ancients. There is no front or back in ancient and modern times, how many people know ancient and modern times?' '㖿鳴咿. One nine and two nine, meeting each other without making a move.' Ascending the hall to preach: 'Having hands and feet without a back, even the clear-eyed cannot see. The sky rotates to the left, and the earth rotates to the right.' He clapped his knees and said: 'A gust of west wind comes, and two or three leaves fall.' Ascending the hall to preach: 'The wind whistles through the branches, and the rain breaks the clods of earth. Waking up in the morning, the sound of the oriole by the pillow is shattered.' 'Toads and earthworms chirp at the same time, Manjusri (妙吉祥菩薩) and Subhuti (須菩提) will not understand.' 'Will not understand. Three form a group, four form a team.' 'Graceful and elegant, floating and swaying. Towards the north, south, east, and west, picking pear blossoms and plum blossoms. One adornment, two adornments.' 'Above, above. Where wisdom does not reach, be careful not to speak carelessly. Speaking carelessly will cause horns to grow. Everyone, horns have already grown, is it a cow or a horse?' Ascending the hall to preach: 'Unleaked and truly pure, how can it accommodate other things?' Shouting: 'Good people are unwilling to do it, but they must lie in the excrement.' Ascending the hall to preach: 'The night is quiet and the moon is bright, the water is clear and the fish appear. Throwing a golden hook, where to find the trace?' Raising the staff and saying: 'Li xi li xi.' Instructing the assembly: 'There is such a person, strange and ugly, with straight eyes and a nose like a chisel. Facing south and looking at the Big Dipper.' 'Able to make the sun bird cry at noon, and make the iron ox roar in the middle of the night. Heaven and earth rotate, and mountains and rivers run, feathered tribes and furry animals lose what they guard.' 'Causing Manjusri (文殊菩薩) and Samantabhadra (普賢菩薩) to go out from here and disappear there, seven vertical and eight horizontal, thousands of lives and ten thousands of sufferings.' 'Suddenly encountering a yellow-faced Gautama (Sakyamuni, 釋迦摩尼佛), not sparing his eyebrows.'

再三與伊摩頂授記云。善哉善哉。大作佛事。希有希有。於是乎。自家懡懡㦬㦬。慞慞惶惶。藏頭縮手。召云。大眾此話大行。何必更待三十年後。示眾云。大方無外。大圓無內。無內無外。聖凡普會。瓦礫生光。須彌粉碎。無量法門。百千三昧。拈起拄杖云。總在這裡。會么。蘇嚕囌嚕㗭哩㗭哩娑訶。示眾云。釋迦老子。四十九年說法。不曾道著一字。優波鞠多。丈室盈籌。不曾度得一人。達磨不居少室。六祖不住曹溪。誰是後昆。誰為先覺。既然如是。彼自無瘡。勿傷之也。拍膝顧眾云。且喜得天下太平。示眾云。真相無形。示形現相。千怪萬狀。自此而彰。喜則滿面光生。怒則雙眉陡豎。非凡非聖。或是或非。人不可量。天莫能測。直下構得。未稱丈夫。喚不回頭。且莫錯怪。

潭州石霜守孫禪師

僧問。生也不道。死也不道。為甚麼不道。師曰。一言已出。曰從東過西。又作么生。師曰。駟馬難追。曰學人總不與么。師曰。易開終始口。難保歲寒心。

比部孫居士

因楊岐會禪師來謁。值視斷次。公曰。某為王事所牽。何由免離。岐指曰。委悉得么。公曰。望師點破。岐曰。此是比部。弘願深廣。利濟群生。公曰。未審如何。岐示以偈曰。應現宰官身。廣弘悲願深。為人重指處。棒

【現代漢語翻譯】現代漢語譯本：再三地與伊摩頂（Yimo ding，人名，具體含義不詳）授記說：『好啊，好啊！大作佛事，稀有啊，稀有！』於是乎，自己卻懡㦬㦬㦬（memoji，形容慚愧不安的樣子），慞慞惶惶（zhangzhanghuanghuang，形容驚慌失措的樣子），藏頭縮手，召集大眾說：『這話影響很大，何必再等三十年後？』示眾說：『大方沒有外，大圓沒有內，無內無外，聖凡普遍相會。瓦礫生光，須彌山粉碎。無量的法門，百千種三昧，』拈起拄杖說：『總在這裡，明白嗎？蘇嚕囌嚕㗭哩㗭哩娑訶（Sulu Sulu Hili Hili Suohe，咒語，具體含義不詳）。』示眾說：『釋迦老子（Shijiao Laozi，對釋迦牟尼佛的尊稱），四十九年說法，不曾說出一個字。優波鞠多（Youpo Jiduo，人名，Upagupta，佛教阿羅漢），丈室裡堆滿了籌碼，不曾度化一個人。達磨（Damo，菩提達摩，Bodhidharma）不居住在少室山，六祖（Liuzu，慧能，Huineng，禪宗六祖）不住在曹溪。誰是後來的學人？誰是先覺者？既然如此，他自己沒有瘡，不要去傷害他。』拍膝蓋看著大眾說：『可喜的是天下太平。』示眾說：『真相沒有形狀，示現形狀，千奇百怪，從此而彰顯。喜悅則滿面光生，憤怒則雙眉倒豎。非凡非聖，或是或非，人不可衡量，天也不能測度。直接去追求，還不能稱為大丈夫。呼喚不回頭，且不要錯怪。』潭州石霜守孫禪師（Tanzhou Shishuang Shousun Chanshi，禪師名）僧人問：『生也不說，死也不說，為什麼不說？』禪師說：『一言既出。』僧人說：『從東邊到西邊。又怎麼樣呢？』禪師說：『駟馬難追。』僧人說：『學人總不這樣認為。』禪師說：『容易開口說開始和結束，難以保持歲寒時的心。』比部孫居士（Bibu Sun Jushi，居士名）因為楊岐會禪師（Yangqi Hui Chanshi，禪師名）來拜訪。正趕上居士在處理公務。居士說：『我被王事所牽累，如何才能免於脫離？』楊岐禪師指著說：『完全明白了嗎？』居士說：『希望禪師點破。』楊岐禪師說：『這位是比部，弘揚誓願深廣，利益救濟眾生。』居士說：『不知道該如何做？』楊岐禪師用偈語開示說：『應現宰官身，廣弘悲願深。為人重指處，棒』

【English Translation】 English version: Again and again, Yimo ding (Yimo ding, a personal name, the specific meaning is unknown) was given a prophecy, saying: 'Good, good! Great Buddhist deeds, rare, rare!' Thereupon, he himself felt memoji (memoji, describing a feeling of shame and unease), zhangzhanghuanghuang (zhangzhanghuanghuang, describing a state of panic), hiding his head and shrinking his hands, he summoned the assembly and said: 'This matter has a great impact, why wait another thirty years?' He showed the assembly, saying: 'The great square has no outside, the great circle has no inside, no inside and no outside, saints and mortals universally meet. Tiles and pebbles emit light, Mount Sumeru is pulverized. Limitless Dharma gates, hundreds of thousands of Samadhis,' picking up his staff, he said: 'It's all here, do you understand? Sulu Sulu Hili Hili Suohe (Sulu Sulu Hili Hili Suohe, a mantra, the specific meaning is unknown).' He showed the assembly, saying: 'The old Shakya (Shijiao Laozi, a respectful term for Shakyamuni Buddha), preached for forty-nine years, without uttering a single word. Upagupta (Youpo Jiduo, a personal name, Upagupta, a Buddhist Arhat), his room was filled with counting sticks, but he never converted a single person. Damo (Damo, Bodhidharma) does not reside in Shaoshi Mountain, the Sixth Patriarch (Liuzu, Huineng, the Sixth Patriarch of Zen) does not live in Caoqi. Who are the later learners? Who are the enlightened ones? Since it is so, he himself has no sores, do not harm him.' He clapped his knee and looked at the assembly, saying: 'It is gratifying that the world is at peace.' He showed the assembly, saying: 'The true form has no shape, manifesting shapes and appearances, in thousands of strange forms, from this it is revealed. Joy brings light to the face, anger makes the eyebrows stand on end. Neither ordinary nor saintly, either right or wrong, man cannot measure, heaven cannot fathom. Directly pursuing it, one cannot yet be called a great man. Calling and not turning back, do not blame wrongly.' Zen Master Shousun of Shishuang in Tanzhou (Tanzhou Shishuang Shousun Chanshi, name of a Zen master) A monk asked: 'Neither saying 'born' nor saying 'dead', why not say it?' The Zen master said: 'A word has already been spoken.' The monk said: 'From east to west. What then?' The Zen master said: 'A team of horses cannot catch up.' The monk said: 'This student does not agree.' The Zen master said: 'Easy to open the mouth to speak of beginning and end, difficult to maintain the heart in the cold of winter.' Layman Sun, the Vice Minister (Bibu Sun Jushi, name of a Layman) Because Zen Master Yangqi Hui (Yangqi Hui Chanshi, name of a Zen master) came to visit. It happened that the Layman was handling official duties. The Layman said: 'I am burdened by the affairs of the king, how can I be freed from it?' Zen Master Yangqi pointed and said: 'Do you fully understand?' The Layman said: 'I hope the Zen master can point it out.' Zen Master Yangqi said: 'This is the Vice Minister, propagating vows deeply and widely, benefiting and saving all beings.' The Layman said: 'I don't know how to do it?' Zen Master Yangqi instructed with a verse, saying: 'Appearing in the body of a government official, widely propagating vows of compassion. For people to point out the important place, stick.'

下血淋淋。公於此有省。

南嶽下十三世

白雲端禪師法嗣

蘄州五祖法演禪師

綿州鄧氏子。三十五始棄家。祝髮受具。往成都。習唯識百法論。因聞菩薩入見道時。智與理冥。境與神會。不分能證所證。西天外道。嘗難比丘曰。既不分能證所證。卻以何為證。無能對者。外道貶之。令不鳴鐘鼓。反披袈裟。三藏裝法師。至彼救此義曰。如人飲水。冷暖自知。乃通其難。師曰。冷暖則可知矣。作么生是自知底事。遂質本講曰。不知自知之理如何。講莫疏其問。但誘曰。汝欲明此。當往南方。扣傳佛心宗者。師即負笈出關。所見尊宿。無不以此咨決。所疑終不破。洎謁圓照本禪師。古今因緣會盡。唯不會僧問興化。四方八面來時如何。化云。打中間底。僧作禮。化云。我昨日赴個村齋。中途遇一陣卒風暴雨。卻向古廟裡避得過。請益本。本云。此是臨濟下因緣。須是問他家兒孫始得。師遂謁浮山遠禪師。請益前話。遠云。我有個譬喻說似你。你一似個三家村裡賣柴漢子。把個匾擔。向十字街頭。立地問人。中書堂今日商量甚麼事。師默計云。若如此大故未在。遠一日語師曰。吾老矣。恐虛度子光陰。可往依白雲。此老雖後生。吾未識面。但見其頌臨濟三頓棒話。有過人處。必能了子大事。師

【現代漢語翻譯】現代漢語譯本：下血淋淋。你對此有所領悟嗎？

南嶽下十三世

白雲端禪師的法嗣

蘄州五祖法演禪師

是綿州鄧氏之子。三十五歲才捨棄家庭，剃度出家，受具足戒。前往成都，學習唯識百法論。因為聽到菩薩在入見道時，智慧與真理冥合，境界與精神相會，不分能證的主體和所證的客體。西天的外道，曾經為難比丘說：『既然不分能證和所證，那麼用什麼來作為證悟的依據呢？』沒有人能夠回答。外道因此貶低他們，讓他們不能敲鐘擊鼓，反而披上袈裟，裝扮成三藏法師。有一位法師來到那裡，爲了解救這個難題，說：『如同人喝水，冷暖自己知道。』才得以通過這個難題。法演禪師說：『冷暖則可以知道，那麼什麼是自己知道的那個事呢？』於是質問講師說：『不知道自己知道的道理是什麼。』講師不重視他的問題，只是誘導他說：『你想要明白這個，應當前往南方，去請教傳承佛心宗的人。』法演禪師就揹著書箱出關，所見到的尊宿，沒有不以此事請教決疑的，但始終不能破解疑惑。等到拜見圓照本禪師，古今的因緣都彙集了，唯獨不會僧人問興化：『四面八方來時如何？』興化說：『打中間的。』僧人作禮。興化說：『我昨天去赴一個村裡的齋飯，中途遇到一陣狂風暴雨，卻在古廟裡避了過去。』法演禪師請教圓照本禪師，圓照本禪師說：『這是臨濟宗下的因緣，必須是問他家的兒孫才能明白。』法演禪師於是拜見浮山遠禪師，請教之前的話頭。浮山遠禪師說：『我有個比喻說給你聽，你就像一個三家村裡賣柴的漢子，拿著扁擔，在十字街頭，站著問人，中書堂今天商量什麼事。』法演禪師默默思量，認為如此大事還沒有著落。浮山遠禪師有一天對法演禪師說：『我老了，恐怕虛度你的光陰。你可以去依止白雲。這位老人家雖然年輕，我沒有見過面，但見他頌臨濟三頓棒的話，有過人之處，必定能夠了結你的大事。』法演禪師

【English Translation】 English version: Blood dripping down. Do you have any understanding of this?

Thirteenth Generation from Nanyue

Dharma Heir of Zen Master Baiyun Duan

Zen Master Fayan of Wuzu in Qizhou

Was a son of the Deng family in Mianzhou. He abandoned his home at the age of thirty-five, shaved his head, and received the full precepts. He went to Chengdu to study the Vijnaptimatrata-siddhi Sastra (Treatise on the Establishment of the Doctrine of Consciousness Only) and the Hundred Dharmas. Because he heard that when a Bodhisattva enters the Path of Seeing, wisdom and principle merge, and the realm and spirit unite, without distinguishing between the subject who realizes and the object that is realized. A heretic from the Western Regions once challenged a Bhiksu (Buddhist monk), saying, 'Since there is no distinction between the subject who realizes and the object that is realized, then what is used as the basis for realization?' No one could answer. The heretic therefore belittled them, forbidding them from ringing the bells and drums, and instead making them wear the Kasaya (Buddhist robe) and dress up as Tripitaka masters. A master arrived there and, in order to resolve this difficulty, said, 'It is like a person drinking water, knowing for themselves whether it is cold or warm.' Only then was the difficulty overcome. Zen Master Fayan said, 'Coldness and warmth can be known, but what is the matter of knowing it for oneself?' Thereupon, he questioned the lecturer, saying, 'I do not know the principle of knowing oneself.' The lecturer did not take his question seriously, but merely enticed him, saying, 'If you wish to understand this, you should go to the South and consult those who transmit the Mind-Seal of the Buddha.' Zen Master Fayan then carried his books and left the pass. Every venerable monk he met, he consulted about this matter to resolve his doubts, but he was never able to break through his confusion. When he visited Zen Master Yuanzhao Ben, all the karmic conditions of the past and present converged, but he still did not understand the question of the monk who asked Xinghua, 'What is it like when coming from all directions?' Xinghua said, 'Strike the one in the middle.' The monk made a bow. Xinghua said, 'Yesterday, I went to a village for a vegetarian meal, and on the way, I encountered a sudden wind and rain, but I was able to take shelter in an old temple.' Zen Master Fayan asked Zen Master Yuanzhao Ben for instruction, and Zen Master Yuanzhao Ben said, 'This is a karmic condition under the Linji school, and you must ask his descendants to understand it.' Zen Master Fayan then visited Zen Master Fushan Yuan and asked about the previous topic. Zen Master Yuan said, 'I have a metaphor to tell you. You are like a firewood seller in a village of three families, carrying a carrying pole, standing at the crossroads, asking people, 'What are the matters being discussed in the Central Secretariat today?'' Zen Master Fayan pondered silently, thinking that such a great matter had not yet been settled. One day, Zen Master Fushan Yuan said to Zen Master Fayan, 'I am old and fear that I will waste your time. You can go and rely on Baiyun. Although this old man is young, I have not met him, but seeing his verse on Linji's three blows, he has an extraordinary ability and will surely be able to resolve your great matter.' Zen Master Fayan

潸然禮辭。至白雲。遂舉僧問南泉摩尼珠話請問。云叱之。師領悟。獻投機偈曰。山前一片閑田地。叉手叮嚀問祖翁。幾度賣來還自買。為憐松竹引清風。云特印可。令掌磨事。未幾云至。語師曰。有數禪客。自廬山來。皆有悟入處。教伊說亦說得。有來由舉因緣。問伊亦明得。教伊下語亦下得。祇是未在。師於是大疑。私自計曰。既悟了。說亦說得。明亦明得。如何卻未在。遂參究累日。忽然省悟。從前寶惜一時放下。走見白雲。云爲手舞足蹈。師亦一笑而已。師后曰。吾因茲出一身白汗。便明得下載清風。云一日示眾曰。古人道。如鏡鑄像。像成后。鏡在甚麼處。眾下語不契。舉以問師。師近前問訊曰。也不較多。云笑。曰。須是道者始得。乃命分座。開示方來。初住四面。遷白雲。晚居東山。僧問。𢹂筇領眾。祖令當行。坐斷要津。師意如何。師曰。秋風吹渭水。落葉滿長安。曰四面無門山嶽秀。今朝且得主人歸。師曰。你道路頭在甚麼處。曰為甚麼對面不相識。師曰。且喜到來。問祖意教意。是同是別。師曰。人貧智短。馬瘦毛長。問如何是白雲為人親切處。師曰。捩轉鼻孔。曰便恁么去時如何。師曰。不知痛癢漢。問達磨面壁意旨如何。師曰。計較未成。曰二祖立雪時如何。師曰。將錯就錯。曰祇如斷臂安

【現代漢語翻譯】現代漢語譯本潸然淚下地告別（南泉普愿）。到達白雲山（白雲守端禪師的道場）。於是舉出僧人請問南泉普愿關於摩尼珠（mani jewel，比喻佛性）的話來請教（白雲守端）。白雲守端呵斥了他。禪師（五祖法演）因此領悟。獻上投機偈說：『山前一片空閑的田地，合掌恭敬地請問祖翁（指白雲守端）。幾度賣出又自己買回來，只因爲憐愛松樹竹子引來清風。』白雲守端特別認可了他，讓他掌管磨面的事務。不久，白雲守端來到（磨房），對禪師說：『有幾位禪客，從廬山來，都有些許悟入之處。教他們說，也說得出來；有來由地舉出因緣，問他們也明白；教他們下語，也能下得出來。只是還未到位。』禪師於是非常疑惑，私下思量說：『既然悟了，說也說得出來，明白也明白，為什麼卻還未到位？』於是參究多日，忽然省悟，從前珍藏的（知解）一時放下，跑去見白雲守端。白雲守端為此手舞足蹈，禪師也只是笑一笑而已。禪師後來（對人）說：『我因為這件事出了一身冷汗，便明白了下載清風（的真意）。』白雲守端一日對大眾開示說：『古人道，如用鏡子鑄造佛像，佛像鑄成后，鏡子在哪裡？』大眾回答不契合（他的意思）。（白雲守端）舉出這個問題來問禪師，禪師走上前問訊說：『也沒有多大差別。』白雲守端笑著說：『必須是得道的人才能說出這樣的話。』於是命令禪師分座，為前來求法的人開示。起初住在四面山，后遷到白雲山，晚年住在東山。有僧人問：『拿著竹杖帶領大眾，祖師的命令應當實行，坐斷要道，禪師您的意思如何？』禪師說：『秋風吹拂渭水，落葉飄滿長安。』（僧人）說：『四面山沒有門，山嶽秀麗，今天總算主人回來了。』禪師說：『你的道路頭在什麼地方？』（僧人）說：『為什麼對面不相識？』禪師說：『可喜的是你已經到這裡了。』問：『祖師的意和教義，是相同還是不同？』禪師說：『人貧窮就智慧短淺，馬瘦了毛就長。』問：『如何是白雲山為人親切的地方？』禪師說：『扭轉你的鼻孔。』（僧人）說：『如果就這樣去時如何？』禪師說：『不知痛癢的傢伙。』問：『達磨（Bodhidharma）面壁的意旨如何？』禪師說：『計較還沒有完成。』（僧人）問：『二祖（慧可）立雪的時候如何？』禪師說：『將錯就錯。』（僧人）問：『如果像斷臂（求法）』

【English Translation】 English version Tearfully, he bid farewell (to Nanquan Puyuan). Arriving at Baiyun Mountain (the monastery of Zen Master Baiyun Shouduan), he then raised the question of the monk asking Nanquan Puyuan about the mani jewel (mani jewel, a metaphor for Buddha-nature) to inquire. Baiyun Shouduan scolded him. The Zen master (Wuzu Fayan) thus attained enlightenment. He presented a verse of accord, saying: 'Before the mountain, a piece of idle land, with hands folded, I respectfully ask the ancestral elder (referring to Baiyun Shouduan). How many times sold and bought back again, only for the love of pines and bamboos bringing in the clear breeze.' Baiyun Shouduan especially approved of him, and had him manage the grinding affairs. Not long after, Baiyun Shouduan came (to the mill) and said to the Zen master: 'There are several Zen travelers who have come from Mount Lu, all of whom have some degree of enlightenment. If you ask them to speak, they can speak; if you ask them to cite causes and conditions, they understand; if you ask them to give a saying, they can give it. It's just not quite there yet.' The Zen master was thus greatly puzzled, and thought to himself: 'Since they are enlightened, they can speak and they understand, why is it not quite there yet?' So he investigated for many days, and suddenly realized, and let go of the (intellectual) treasures he had cherished before, and ran to see Baiyun Shouduan. Baiyun Shouduan danced for joy, and the Zen master just smiled. The Zen master later (told people): 'Because of this matter, I broke out in a cold sweat, and then I understood the true meaning of downloading the clear breeze.' One day, Baiyun Shouduan addressed the assembly, saying: 'The ancients said, like casting a Buddha image with a mirror, after the Buddha image is cast, where is the mirror?' The assembly's answers did not accord (with his meaning). (Baiyun Shouduan) raised this question to ask the Zen master, the Zen master stepped forward and inquired, saying: 'There is not much difference.' Baiyun Shouduan smiled and said: 'It must be an enlightened person who can say such a thing.' Then he ordered the Zen master to share the seat and expound the Dharma to those who came seeking it. Initially, he lived in Simian Mountain, then moved to Baiyun Mountain, and in his later years lived in Dongshan. A monk asked: 'Carrying a staff and leading the assembly, the ancestral command should be carried out, blocking the vital pass, what is the Zen master's intention?' The Zen master said: 'The autumn wind blows on the Wei River, fallen leaves fill Chang'an.' (The monk) said: 'Simian Mountain has no gate, the mountains are beautiful, today the master has finally returned.' The Zen master said: 'Where is the head of your road?' (The monk) said: 'Why do we not recognize each other face to face?' The Zen master said: 'It is gratifying that you have arrived here.' Asked: 'Are the ancestral intention and the teachings the same or different?' The Zen master said: 'When people are poor, their wisdom is short, when horses are thin, their hair is long.' Asked: 'What is the place where Baiyun Mountain is kind and approachable?' The Zen master said: 'Twist your nostrils.' (The monk) said: 'What if I go like this?' The Zen master said: 'A fellow who doesn't know pain.' Asked: 'What is the intention of Bodhidharma (Bodhidharma) facing the wall?' The Zen master said: 'The calculation is not yet complete.' (The monk) asked: 'What was it like when the Second Ancestor (Huike) stood in the snow?' The Zen master said: 'Making the best of a bad situation.' (The monk) asked: 'If it's like cutting off an arm (to seek the Dharma)'

心。又作么生。師曰。煬帝開汴河。問百尺竿頭如何進步。師曰。快走始得。問如何是臨濟下事。師曰。五逆聞雷。曰如何是雲門下事。師曰。紅旗閃爍。曰如何是曹洞下事。師曰。馳書不到家。曰如何是溈仰下事。師曰。斷碑橫古路。僧禮拜。師曰。何不問法眼下事。曰留與和尚。師曰。巡人犯夜。問如何是白雲一滴水。師曰。打碓打磨。曰飲者如何。師曰。教你無著面處。問天下人舌頭。盡被白雲坐斷。白雲舌頭。甚麼人坐斷。師曰。東村王大翁師。乃曰。適來思量得一則因緣。而今早忘了也。卻是拄杖子記得。乃拈拄杖曰。拄杖子也忘了。遂卓一下曰。同坑無異土。咄。上堂。幸然無一事。行腳要參禪。卻被禪相惱。不透祖師關。如何是祖師關。把火入牛欄。上堂。恁么恁么。鰕跳不出鬥。不恁么不恁么。弄巧成拙。軟似鐵。硬如泥。金剛眼睛十二兩。衲僧手裡秤頭低。有價數沒商量。無鼻孔底。將甚麼聞香。上堂。難難幾何般。易易沒巴鼻。好好催人老。默默從此得。過這四重關了。泗州人見大聖。參。上堂。若要七縱八橫。見老和尚打鼓升堂。七十三八十四。將拄杖驀口便筑。然雖如是。拈卻門前下馬臺。剪卻五色索。方始得安樂。僧問。承師有言。山前一片閑田地。祇如威音王已前。未審。甚麼人為主。

【現代漢語翻譯】心（指禪宗的心性）。又該如何理解呢？師父說：『隋煬帝開鑿汴河。』問：『百尺竿頭如何更進一步？』師父說：『快速行走才能前進。』問：『什麼是臨濟宗的風範？』師父說：『五逆之徒聽到雷聲。』問：『什麼是雲門宗的風範？』師父說：『紅旗閃爍。』問：『什麼是曹洞宗的風範？』師父說：『信件無法寄到家。』問：『什麼是溈仰宗的風範？』師父說：『斷裂的石碑橫在古老的道路上。』僧人禮拜。師父說：『為何不問法眼宗的風範？』僧人說：『留給和尚您來說。』師父說：『巡邏的人違反夜禁。』問：『什麼是白雲寺的一滴水？』師父說：『舂米打磨。』問：『飲用它的人會如何？』師父說：『教你無處可著面。』問：『天下人的舌頭都被白雲寺截斷了，那麼白雲寺的舌頭又被誰截斷了？』師父說：『東村的王大翁。』師父於是說：『剛才想到了一則因緣，現在卻又忘了。倒是拄杖記得。』於是拿起拄杖說：『拄杖也忘了。』隨即用拄杖敲了一下說：『同坑沒有不同的土。』咄！上堂說法。『幸好沒有什麼事，行腳參禪，卻被禪相所困擾，無法通過祖師的關卡。什麼是祖師的關卡？把火放入牛欄。』上堂說法。『這樣這樣，蝦也跳不出鬥。不這樣不這樣，弄巧成拙。軟如鐵，硬如泥。金剛眼睛值十二兩，禪僧手裡的秤頭低。有價錢，沒商量。沒有鼻孔的人，用什麼來聞香？』上堂說法。『難啊難，有幾種？易啊易，沒軌跡。好啊好，催人老。默默地，從此獲得。過了這四重關，泗州人見到大聖。』參！上堂說法。『若要七縱八橫，就見老和尚我打鼓升座。七十三，八十四，用拄杖對著嘴巴就打。雖然如此，拿掉門前的下馬臺，剪斷五色繩索，才能得到安樂。』僧人問：『承蒙師父您說，山前有一片閑置的田地，那麼在威音王（過去七佛之首）之前，不知是誰做主？』現代漢語譯本

【English Translation】 Heart (referring to the mind-nature in Zen Buddhism). How else can it be understood? The master said, 'Emperor Yang of Sui Dynasty excavated the Bian River.' Asked: 'How to take a step further from the top of a hundred-foot pole?' The master said, 'Only by walking quickly can one advance.' Asked: 'What is the style of the Linji (Rinzai) school?' The master said, 'The five rebellious ones hear the thunder.' Asked: 'What is the style of the Yunmen school?' The master said, 'The red flag flickers.' Asked: 'What is the style of the Caodong (Soto) school?' The master said, 'The letter cannot reach home.' Asked: 'What is the style of the Weiyang (Igyo) school?' The master said, 'A broken stele lies across the ancient road.' The monk prostrated. The master said, 'Why not ask about the style of the Fayan school?' The monk said, 'I'll leave it to you, Master, to say.' The master said, 'The patrolman violates the night curfew.' Asked: 'What is a drop of water from Baiyun Temple?' The master said, 'Pounding rice and grinding flour.' Asked: 'What will happen to the one who drinks it?' The master said, 'I'll teach you to have nowhere to attach your face.' Asked: 'The tongues of all people in the world have been cut off by Baiyun Temple, then whose tongue has cut off Baiyun Temple's tongue?' The master said, 'Old Wang Da of Dongcun village.' The master then said, 'Just now I thought of a karmic connection, but now I've forgotten it. But the staff remembers.' Then he picked up the staff and said, 'The staff has also forgotten.' Immediately he struck with the staff and said, 'In the same pit, there is no different soil.' Tut! Ascending the hall to preach. 'Fortunately, there is nothing to do. Walking around to practice Zen, but being troubled by the appearance of Zen, unable to pass the barrier of the patriarch. What is the barrier of the patriarch? Putting fire into the cow pen.' Ascending the hall to preach. 'Like this, like this, the shrimp cannot jump out of the bucket. Not like this, not like this, being clever but bungling. Soft like iron, hard like mud. The diamond eyes are worth twelve taels, the weight on the Zen monk's scale is low. There is a price, no bargaining. Those without nostrils, what do they use to smell incense?' Ascending the hall to preach. 'Difficult, difficult, how many kinds? Easy, easy, no trace. Good, good, urging people to grow old. Silently, from this one obtains. Having passed these four barriers, the people of Sizhou see the Great Sage.' Attend! Ascending the hall to preach. 'If you want seven vertical and eight horizontal, then see this old monk beating the drum to ascend the seat. Seventy-three, eighty-four, striking the mouth with the staff. Although it is so, remove the dismounting platform in front of the door, cut off the five-colored rope, and then one can obtain peace.' A monk asked: 'I have heard you say, Master, that there is a piece of idle land in front of the mountain. Before the time of Vipassi Buddha (the first of the past seven Buddhas), I wonder who was in charge?' English version

師曰。問取寫契書人。曰和尚為甚倩人來答。師曰。祇為你教別人問。曰與和尚平出去也。師曰。大遠在。問如何是佛。師曰。口是禍門。又曰。肥從口入。問一代時教是個切腳。未審切那個字。師曰。缽啰娘。曰學人祇問一字。為甚麼卻答許多。師曰。七字八字。問如何是和尚家風。師曰。鐵旗鐵鼓。曰祇有這個。為復別有。師曰。採石渡頭看。曰忽遇客來。將何祇待。師曰。龍肝鳳髓。且待別時。曰客是主人相師。師曰。謝供養。問如何是先照後用。師曰。王言如絲。曰如何是先用后照。師曰。其出如綸。曰。如何是照用同時。師曰。舉起軒轅鑒。蚩尤頓失威。曰如何是照用不同時。師曰。金將火試。問佛未出世時如何。師曰。大憨不如小憨。曰出世后如何。師曰。小憨不如大憨。問牛頭未見四祖時如何。師曰。頭上戴累垂。曰見后如何。師曰。青布遮前。曰未見時。為甚麼百鳥䘖華獻。師曰。富與貴。是人之所欲。曰見后為甚麼不䘖華獻。師曰。貧與賤。是人之所惡。問如何是佛。師曰。露胸跣足。曰如何是法。師曰。大赦不放。曰如何是僧。師曰。釣魚船上謝三郎。問四面無門山嶽秀。箇中時節若為分。曰東君知子細。遍地發萠芽。曰春去秋來事宛然也。師曰。才方搓彈子。便要捏金剛。上堂。古人道。我若

【現代漢語翻譯】師父說：『去問寫契約的人。』那人說：『和尚你為什麼還要請人來回答？』師父說：『只因爲你教別人來問。』那人說：『（我的見解）與和尚你平起平坐了。』師父說：『差得遠呢。』問：『什麼是佛？』師父說：『口是禍患之門。』又說：『肥胖從口入。』問：『一代時教（佛教的所有教義）是個「切腳」（比喻不徹底，不完整），不知道切的是哪個字？』師父說：『般若（Prajna，智慧）。』那人說：『學人只問一個字，為什麼卻回答這麼多？』師父說：『七字八字。』問：『什麼是和尚的家風？』師父說：『鐵旗鐵鼓。』那人說：『只有這個，還是另有其他？』師父說：『去採石渡口看看。』問：『忽然有客人來，將用什麼招待？』師父說：『龍肝鳳髓，且等以後再說。』那人說：『客人是主人的相師（指能看透主人的人）。』師父說：『謝謝供養。』問：『什麼是先照後用？』師父說：『王言如絲。』那人說：『什麼是先用后照？』師父說：『其出如綸。』那人說：『什麼是照用同時？』師父說：『舉起軒轅鑒（傳說中的寶鏡），蚩尤（古代部落首領，以勇猛著稱）頓時失去威風。』那人說：『什麼是照用不同時？』師父說：『金子用火試煉。』問：『佛未出世時如何？』師父說：『大憨不如小憨。』那人說：『出世后如何？』師父說：『小憨不如大憨。』問：『牛頭（指牛頭宗的創始人法融禪師）未見四祖（指禪宗四祖道信）時如何？』師父說：『頭上戴累贅。』那人說：『見后如何？』師父說：『青布遮前。』那人說：『未見時，為什麼百鳥銜花獻？』師父說：『富與貴，是人之所欲。』那人說：『見后為什麼不銜花獻？』師父說：『貧與賤，是人之所惡。』問：『什麼是佛？』師父說：『露胸跣足。』那人說：『什麼是法？』師父說：『大赦不放。』那人說：『什麼是僧？』師父說：『釣魚船上謝三郎。』問：『四面無門山嶽秀，箇中時節若為分？』那人說：『東君知子細，遍地發萌芽。』那人說：『春去秋來事宛然也。』師父說：『才剛搓彈子，便要捏金剛。』上堂：古人道，我若...

【English Translation】 The Master said, 'Go ask the person who writes contracts.' The person said, 'Why does the venerable monk need to ask someone else to answer?' The Master said, 'Just because you are teaching others to ask.' The person said, '(My understanding) is on par with the venerable monk.' The Master said, 'Far from it.' Asked, 'What is Buddha?' The Master said, 'The mouth is the gate of misfortune.' And also said, 'Fat enters through the mouth.' Asked, 'The entire teachings of a generation (all Buddhist doctrines) are a 'cut foot' (meaning incomplete, not thorough), I wonder which word is being cut?' The Master said, 'Prajna (般若, wisdom).' The person said, 'The student only asked one word, why answer so many?' The Master said, 'Seven words, eight words.' Asked, 'What is the family style of the venerable monk?' The Master said, 'Iron flags and iron drums.' The person said, 'Is there only this, or is there something else?' The Master said, 'Go look at the Caishi ferry crossing.' Asked, 'If a guest suddenly arrives, what will you use to entertain them?' The Master said, 'Dragon liver and phoenix marrow, let's wait for another time.' The person said, 'The guest is a physiognomist of the host (referring to someone who can see through the host).' The Master said, 'Thank you for the offering.' Asked, 'What is illuminating before using?' The Master said, 'The king's words are like silk.' The person said, 'What is using before illuminating?' The Master said, 'Its output is like a rope.' The person said, 'What is illuminating and using at the same time?' The Master said, 'Raise the Xuanyuan mirror (legendary treasure mirror), and Chi You (ancient tribal leader, known for his bravery) immediately loses his power.' The person said, 'What is illuminating and using at different times?' The Master said, 'Gold is tested with fire.' Asked, 'What was it like before the Buddha appeared in the world?' The Master said, 'A big fool is not as good as a small fool.' The person said, 'What is it like after appearing in the world?' The Master said, 'A small fool is not as good as a big fool.' Asked, 'What was it like when Niutou (referring to the founder of the Niutou School, Chan Master Farong) had not yet seen the Fourth Patriarch (referring to the Fourth Chan Patriarch Daoxin)?' The Master said, 'Wearing burdens on the head.' The person said, 'What is it like after seeing him?' The Master said, 'Blue cloth covering the front.' The person said, 'Before seeing him, why did hundreds of birds carry flowers to offer?' The Master said, 'Wealth and honor are what people desire.' The person said, 'After seeing him, why don't they carry flowers to offer?' The Master said, 'Poverty and lowliness are what people hate.' Asked, 'What is Buddha?' The Master said, 'Bare chest and bare feet.' The person said, 'What is Dharma?' The Master said, 'A general amnesty without release.' The person said, 'What is Sangha?' The Master said, 'Xie Sanlang on a fishing boat.' Asked, 'Mountains towering, no doors on any side, how to distinguish the seasons within?' The person said, 'The Lord of Spring knows the details, sprouts emerge all over the ground.' The person said, 'The affairs of spring going and autumn coming are just as they are.' The Master said, 'Just having rubbed a pellet, you want to mold a vajra.' Ascending the hall: The ancients said, If I...

向你道。即禿卻我舌。若不向你道。即啞卻我口。且道。還有為人處也無。四面有時。擬為你吞卻。祗被當門齒礙。擬為你吐卻。又為咽喉小。且道。還有為人處也無。乃曰。四面自來柳下惠。上堂。結夏無可供養作。一家燕管顧諸人。遂抬手曰。啰邏招啰邏搖啰邏送。莫怪空疏。伏惟珍重。上堂。白雲不會說禪。三門開向兩邊。有人動著關捩。兩片東扇西扇。上堂。一向恁么去。路絕人稀。一向恁么來。孤負先聖。去此二途。祖佛不能近。設使與白雲同生同死。亦未稱平生。何也。鳳凰不是凡間物。不得梧桐誓不棲。上堂。千峰列翠。岸柳垂金。樵父謳歌。漁人鼓舞。笙簧聒地。鳥語呢喃。紅粉佳人。風流公子。一一為汝諸人。發上上機。開正法眼。若向這裡薦得。金色頭陀。無容身處。若也不會。吃粥吃飯。許你七穿八穴。上堂。此個物。上拄天下拄地。皖口作眼。皖山作鼻。太平退身三步。放你諸人出氣。上堂。狗子還有佛性也無。也勝貓兒十萬倍。上堂。太平淈𣸩漢。事事盡經遍。如是三十年。也有人讚嘆。且道。讚歎個甚麼。好個淈𣸩漢。上堂。汝等諸人。見老和尚鼓動唇吻。豎起拂子。便作勝解。及乎山禽聚集。牛動尾巴。卻將作等閑。殊不知。檐聲不斷前旬雨。電影還連后夜雷。謝監收上堂。人之性命

【現代漢語翻譯】現代漢語譯本：向你說道，就會割掉我的舌頭；如果不向你說道，就會使我的口變成啞巴。那麼，還有為人處世的地方嗎？四面八方有時想為你吞下，只是被當門牙阻礙；想為你吐出，又因為咽喉太小。那麼，還有為人處世的地方嗎？於是說：『四面八方自然有柳下惠。』上堂說法。結夏安居沒有什麼可以供養的，只有一家燕子照顧著各位。於是抬起手說：『啰邏招啰邏搖啰邏送。』不要怪我空虛疏漏，希望大家珍重。上堂說法。白雲不會說禪，三門向兩邊打開。有人觸動門軸，兩扇門就各自向東西方向打開。上堂說法。一直這樣下去，道路斷絕人煙稀少；一直這樣過來，辜負了先聖。離開這兩條路，祖師和佛都不能靠近。即使與白雲同生同死，也還不能算是平生所愿。為什麼呢？鳳凰不是凡間的鳥，沒有梧桐樹誓不棲息。上堂說法。千峰羅列著翠綠，岸邊的柳樹垂著金黃。樵夫歌唱，漁人敲鼓起舞，笙簧的聲音喧鬧，鳥兒的叫聲細語呢喃。紅粉佳人，風流公子，都為你們各位，發出最上乘的機鋒，開啟正法眼。如果在這裡領會得到，金色頭陀（指迦葉尊者）也沒有容身之處。如果還是不會，吃粥吃飯，也允許你七穿八穴（形容漏洞百出）。上堂說法。這個東西，上能頂天，下能立地。皖口（地名）作為眼睛，皖山（山名）作為鼻子。太平（人名，此處指說法者）退後三步，放你們各位喘口氣。上堂說法。狗子還有佛性嗎？勝過貓兒十萬倍。上堂說法。太平（人名，此處指說法者）是個糊塗漢，事事都經歷過。像這樣三十年，也有人讚嘆。那麼，讚歎的是什麼呢？好一個糊塗漢。上堂說法。你們各位，看見老和尚鼓動嘴唇，豎起拂塵，就當作殊勝的理解。等到山裡的鳥聚集，牛搖動尾巴，卻當作平常的事情。殊不知，屋檐滴水的聲音不斷，就像前幾天的雨；閃電的光亮還連線著後半夜的雷。謝監收上堂說法，人之性命。

【English Translation】 English version: If I speak to you, I'll have my tongue cut off. If I don't speak to you, I'll have my mouth turned mute. So, is there still a place for acting on behalf of others? Sometimes, on all sides, I intend to swallow you, only to be hindered by the front teeth. I intend to spit you out, but my throat is too small. So, is there still a place for acting on behalf of others? Then it is said: 'On all sides, there naturally is Liu Xiahui (a paragon of virtue).' Ascending the hall to preach. There is nothing to offer for the summer retreat, only a family of swallows taking care of everyone. Then, raising his hand, he said: 'Luo luo zhao luo luo yao luo luo song.' Don't blame me for being empty and negligent, I hope everyone cherishes this. Ascending the hall to preach. White clouds cannot speak of Chan (Zen), the three gates open to both sides. Someone touches the door pivot, and the two doors open to the east and west respectively. Ascending the hall to preach. Continuing like this, the road is cut off and people are scarce. Coming like this, one betrays the former sages. Leaving these two paths, the patriarchs and Buddhas cannot approach. Even if one lives and dies with the white clouds, it still cannot be considered a lifelong wish. Why? The phoenix is not a bird of the mortal realm, it will not perch without a wutong (梧桐) tree. Ascending the hall to preach. A thousand peaks line up in emerald green, the willows on the shore hang with gold. Woodcutters sing, fishermen drum and dance, the sound of sheng (笙) and huang (簧) is noisy, the birds' calls are soft and murmuring. Red-powdered beauties, romantic young masters, all for you, emit the supreme opportunity, open the eye of the true Dharma. If you can understand it here, even the golden-headed Tuduo (頭陀) (referring to Venerable Kashyapa) will have no place to stand. If you still don't understand, eating porridge and rice, you are allowed to have seven holes and eight cavities (describing being full of loopholes). Ascending the hall to preach. This thing, above it props up the sky, below it supports the earth. Wan Kou (皖口) (place name) serves as the eyes, Wan Shan (皖山) (mountain name) serves as the nose. Taiping (太平) (person's name, referring to the speaker here) takes three steps back, letting you all breathe. Ascending the hall to preach. Does a dog have Buddha-nature? It is ten thousand times better than a cat. Ascending the hall to preach. Taiping (太平) (person's name, referring to the speaker here) is a muddle-headed man, he has experienced everything. Like this for thirty years, some people also praise him. So, what are they praising? What a muddle-headed man. Ascending the hall to preach. You all, seeing the old monk moving his lips and raising his whisk, take it as a supreme understanding. When the mountain birds gather and the cow wags its tail, you take it as ordinary. Little do you know, the sound of dripping eaves is continuous, like the rain of the previous days; the light of lightning is still connected to the thunder of the latter half of the night. Xie (謝) the supervisor ascends the hall to preach, the life of man.

事。第一須是○。欲得成此○。先須防于○。若是真○人。○○。上堂。有佛處不得住。換卻你心肝五臟。無佛處急走過。雁過留聲。三千里外。逢人不得錯舉。出門便錯。恁么則不去也。種粟卻生豆。摘楊華。摘楊華。不覺日又夜。爭教人少年。上堂。悟了同未悟。歸家尋舊路。一字是一字。一句是一句。自小不脫空。兩歲學移步。湛水生蓮華一年生一度。僧問。如何是奪人不奪境。師曰。秋風吹渭水。落葉滿長安。曰如何是奪境不奪人。師曰。路上逢人半是僧。曰如何是人境兩俱奪。師曰。高空有月千門照。大道無人獨自行。曰如何是人境俱不奪。師曰。少婦棹孤舟。歌聲逐水流。小參。舉德山云。今夜不答話。問話者三十棒。眾中舉者甚多。會者不少。且道。向甚處見德山。有不顧性命者。試出來道看。若無。山僧為大眾。與德山老人相見去也。待德山道。今夜不答話。問話者三十棒。但向伊道。某甲話也不問。棒也不吃。你道。還契他德山老人么。到這裡須是個漢始得。況某甲十有餘年。海上參尋。見數人尊宿。自爲了當。及到浮山會裡。直是開口不得。後到白雲門下。咬破一個鐵酸豏。直得百味具足。且道。豏子一句作么生道。乃曰。華髮雞冠媚早秋。誰人能染紫絲頭。有時風動頻相倚。似向階前斗不休。

【現代漢語翻譯】事。第一件必須是○（指某種重要的事物或狀態）。想要成就這○（指代目標），首先必須防備○（指代障礙或干擾）。如果是真正的○（指代修行者），○○（指代修行狀態）。上堂說法：有佛的地方不能停留，要換掉你的心肝五臟（比喻徹底改變觀念）。沒有佛的地方要趕緊走過。大雁飛過會留下聲音。即使遠在三千里之外，遇到人也不能隨便說話。一出門就錯了。這樣的話，還不如不去。種下粟米卻長出豆子。採摘楊花，採摘楊花，不知不覺白天又變成黑夜，怎能讓人保持年輕？上堂說法：開悟了和沒開悟一樣，回家尋找原來的路。一個字就是一個字，一句話就是一句話。從小就沒有脫離空性，兩歲就開始學走路。清澈的水中生長蓮花，一年只開一次。有僧人問：『什麼是奪人不奪境？』師父說：『秋風吹拂渭水，落葉飄滿長安。』僧人問：『什麼是奪境不奪人？』師父說：『路上遇到的人一半是僧人。』僧人問：『什麼是人境兩俱奪？』師父說：『高空中的月亮照耀著千家萬戶，寬廣的道路上沒有人獨自前行。』僧人問：『什麼是人境俱不奪？』師父說：『搖著小船，歌聲隨著水流飄蕩。』小參時，舉德山（Deshan，人名，禪宗祖師）的話說：『今晚不回答問題，提問的人打三十棒。』眾人中引用這句話的人很多，理解的人也不少。那麼，從哪裡才能見到德山呢？有不顧性命的人，試著出來說看。如果沒有，我就為大眾，與德山老人相見去。等到德山說：『今晚不回答問題，提問的人打三十棒。』就對他說：『我既不問問題，也不吃棒子。』你說，這樣還契合德山老人嗎？到這裡必須是個大丈夫才行。況且我十多年來，在海上參訪尋師，見過幾位尊宿，自以為明白了。等到浮山（Fushan，地名）法會裡，簡直是開不了口。後來到白雲（Baiyun，人名）門下，咬破一個鐵酸豏（tie suan xian，比喻難啃的問題），才真正體會到百味俱全。那麼，用豏子一句怎麼說呢？於是說：華麗的雞冠花在早秋時節顯得更加嫵媚，誰人能夠染出紫色的絲線？有時被風吹動，頻繁地互相依靠，好像在臺階前爭鬥不休。

【English Translation】 Affair. The first thing must be ○ (referring to something important or a state). If you want to achieve this ○ (referring to the goal), you must first guard against ○ (referring to obstacles or interference). If it is a true ○ (referring to a practitioner), ○○ (referring to the state of practice). Ascending the hall to preach: One must not dwell where there is Buddha, one must change one's heart, liver, and five viscera (a metaphor for completely changing one's views). One must quickly pass by where there is no Buddha. Geese leave a sound when they fly over. Even three thousand miles away, one must not speak carelessly when meeting people. One is wrong as soon as one goes out. In that case, it is better not to go. Planting millet yields beans. Picking poplar flowers, picking poplar flowers, before one knows it, day turns into night again, how can one keep young? Ascending the hall to preach: Enlightenment is the same as non-enlightenment, returning home to find the old path. One word is one word, one sentence is one sentence. One has never escaped emptiness since childhood, and one learned to walk at the age of two. Lotuses grow in clear water, blooming only once a year. A monk asked: 'What is seizing the person but not the environment?' The master said: 'The autumn wind blows on the Wei River, and fallen leaves fill Chang'an.' The monk asked: 'What is seizing the environment but not the person?' The master said: 'Half of the people one meets on the road are monks.' The monk asked: 'What is seizing both the person and the environment?' The master said: 'The moon in the high sky shines on thousands of households, and no one walks alone on the wide road.' The monk asked: 'What is not seizing either the person or the environment?' The master said: 'Rowing a small boat, the singing follows the flow of the water.' During a small assembly, Deshan (Deshan, a name, a Zen master) was quoted as saying: 'Tonight I will not answer questions, and anyone who asks a question will be hit thirty times.' Many people in the assembly quoted this sentence, and not a few understood it. So, where can one meet Deshan? If there is anyone who does not care about their life, try to come out and say it. If not, I will meet the old man Deshan for the sake of the assembly. Wait until Deshan says: 'Tonight I will not answer questions, and anyone who asks a question will be hit thirty times.' Then say to him: 'I neither ask questions nor take the stick.' Do you say, does this still accord with the old man Deshan? One must be a great man to get here. Moreover, for more than ten years, I have been visiting teachers at sea, and I have seen several venerable monks, and I thought I understood. When I arrived at the Fushan (Fushan, a place name) Dharma assembly, I simply could not open my mouth. Later, under Baiyun (Baiyun, a name), I bit through an iron sour xian (tie suan xian, a metaphor for a difficult problem), and truly experienced all kinds of flavors. So, how to say it in one sentence of xian? Then he said: The gorgeous cockscomb flower looks even more charming in early autumn, who can dye purple silk thread? Sometimes, when blown by the wind, they lean on each other frequently, as if they are fighting endlessly in front of the steps.

上堂。山僧昨日入城。見一棚傀儡。不免近前看。或見端嚴奇特。或見醜陋不堪。動轉行坐。青黃亦白。一一見了。子細看時。元來青布幔里有人。山僧忍俊不禁。乃問長史高姓。他道。老和尚看便了。問甚麼姓。大眾。山僧被他一問。直得無言可對。無理可伸。還有人為山僧道得么。昨日那裡落節。今日這裡㧞本。上堂。說佛說法。拈槌豎拂。白雲萬里。德山入門便棒。臨濟入門便喝。白雲萬里。然後恁么也不得。不恁么也不得。恁么不恁么。總不得也。則白雲萬里。忽有個漢出來道。長老你恁么道也。則白雲萬里。這個說話。喚作矮子看戲。隨人上下。三十年後。一場好笑。且道。笑個甚麼。笑白雲萬里。示眾云。祖師道。吾本來茲土。傳法救迷情。一華開五葉。結果自然成。達磨大師。信腳來。信口道。後代兒孫。多成計較。要會開華結果處么。鄭州梨青州棗。萬物無過出處好。示眾云。真如凡聖。皆是夢言。佛及眾生。併爲增語。或有人出來道。盤山老聻。但向伊道。不因紫陌華開早。爭得黃鶯下柳條。若更問道。五祖老聻。自云。諾惺惺著。示眾云。十方諸佛。六代祖師。天下善知識。皆同這個舌頭。若識得這個舌頭。始解大脫空。便道。山河大地是佛。草木叢林是佛。若也未識得這個舌頭。祇成小脫空自

【現代漢語翻譯】現代漢語譯本：（師）升座說法。我昨天進城，看到一個戲臺上的傀儡戲。我不禁走近觀看。有的傀儡端莊奇特，有的傀儡醜陋不堪。它們活動、轉身、行走、坐臥，呈現出青、黃、赤、白等各種顏色，我都一一看到了。仔細觀察后，原來是青布幔後面有人在操縱。我忍不住笑了出來，於是問那戲班的負責人貴姓。他卻說：『老和尚，你只管看戲就是了，問什麼姓？』各位，我被他這一問，頓時無言以對，無理可辯。還有人能替我回答嗎？昨天在哪裡失了節，今天在這裡撥正。升座說法，講佛法，舉起木槌，豎起拂塵，（縱然如此，也）白雲萬里。（如果）德山入門便打，臨濟入門便喝，（也還是）白雲萬里。這樣也不行，那樣也不行，這樣那樣都不行，（那又如何呢？）還是白雲萬里。忽然有個人出來說：『長老你這樣說也不對啊，（那又如何呢？）還是白雲萬里。』這種說話，叫做矮子看戲，隨人上下。三十年後，（回想起來）真是一場笑話。且說，笑什麼呢？笑那白雲萬里。（師）開示大眾說：祖師說：『我本來到這片土地，是爲了傳法，救度迷惑的眾生。一朵花開了五片花瓣，結果是自然而然的事情。』達磨大師，隨腳而來，隨口而說，後代的子孫，卻多成了計較。想要知道開花結果的地方嗎？鄭州的梨，青州的棗，萬物都以出產地為最好。（師）開示大眾說：真如（tathata，事物的真實本性）、凡夫、聖人，都是夢中的言語。佛和眾生，都是多餘的說法。如果有人出來問：『盤山（Panshan，唐代禪師）老人在哪裡？』就對他說：『不是因為紫陌的花開得早，怎麼能引得黃鶯飛下柳條？』如果再問：『五祖（Wuzu，禪宗五祖弘忍）老人在哪裡？』就自言自語地說：『知道了，知道了，要機靈點。』（師）開示大眾說：十方諸佛（the Buddhas of the ten directions），六代祖師（the six patriarchs of Zen），天下的善知識（good spiritual advisors），都用的是同一個舌頭。如果認識了這個舌頭，才能真正地解脫空性（emptiness）。（這時）便會說：山河大地是佛，草木叢林是佛。如果還不認識這個舌頭，就只能成就小小的空性，自己欺騙自己。

【English Translation】 English version: (The Master) ascended the Dharma seat. Yesterday, this monk entered the city and saw a puppet show. I couldn't help but go closer to watch. Some puppets were dignified and extraordinary, while others were ugly and unbearable. They moved, turned, walked, and sat, displaying various colors like blue, yellow, red, and white. I saw them all. Upon closer inspection, it turned out there were people manipulating them behind a blue cloth curtain. I couldn't help but smile and asked the head of the troupe his surname. He replied, 'Old monk, just watch the show, why ask about the surname?' Everyone, I was left speechless and without recourse by his question. Is there anyone who can answer for me? Yesterday, where the principle was lost, today, it is corrected here. Ascending the Dharma seat, speaking the Dharma, raising the mallet, raising the whisk, (even so,) ten thousand miles of white clouds. (If) Deshan (Deshan Xuanjian, a famous Zen master) strikes with a staff upon entering, Linji (Linji Yixuan, a famous Zen master) shouts upon entering, (it is still) ten thousand miles of white clouds. This way is not right, that way is not right, neither this way nor that way is right, (then what?) Still ten thousand miles of white clouds. Suddenly, someone comes out and says, 'Elder, what you say is not right, (then what?) Still ten thousand miles of white clouds.' This kind of talk is like a dwarf watching a play, following others up and down. Thirty years later, (looking back) it's truly a joke. And what is the joke? Laughing at the ten thousand miles of white clouds. (The Master) instructed the assembly, saying: The Patriarch said, 'I originally came to this land to transmit the Dharma and save deluded beings. One flower blooms with five petals, and the fruition is a natural occurrence.' Bodhidharma (達磨大師), came as his feet led him, spoke as his mouth dictated, but later generations have become overly calculating. Do you want to know the place where the flower blooms and bears fruit? The pears of Zhengzhou, the dates of Qingzhou, all things are best in their place of origin. (The Master) instructed the assembly, saying: True Thusness (真如, tathata), ordinary beings, and sages are all words in a dream. Buddhas and sentient beings are superfluous expressions. If someone comes out and asks, 'Where is old Panshan (盤山, Panshan Baoji, a Zen master of the Tang Dynasty)?' just tell them, 'If it weren't for the early blooming of flowers on the purple path, how could the orioles be drawn to the willow branches?' If they ask further, 'Where is old Wuzu (五祖, Hongren, the Fifth Patriarch of Zen)?' just say to yourself, 'Got it, got it, be alert.' (The Master) instructed the assembly, saying: The Buddhas of the ten directions (十方諸佛), the six patriarchs (六代祖師), and all the good spiritual advisors (天下善知識) in the world all use the same tongue. If you recognize this tongue, you can truly understand great emptiness (大脫空). (Then) you will say: mountains, rivers, and the great earth are the Buddha; grasses, trees, and forests are the Buddha. If you still don't recognize this tongue, you will only achieve a small emptiness and deceive yourself.

謾去。明朝後日。大有事在。五祖恁么說話。還有實頭處也無。自云。有。如何是實頭處。歸堂喫茶去。示眾云。每日起來。拄卻臨濟棒。吹雲門曲。應趙州拍。擔仰山鍬。驅溈山牛。耕白雲田。七八年來。漸成家活。更告諸公。每人出一隻手。相共扶助。唱村田樂。粗羹淡飯。且恁么過。何也。但願今年蠶麥熟。羅睺羅兒與一文。示眾。舉德山和尚。因僧問。從上諸聖。以何法示人。山云。我宗無語句。亦無一法與人。雪峰從此有省。後有僧問雪峰云。和尚見德山。得個甚麼便休去。峰云。我當時空手去空手歸。白雲今日說向透未過者。有個人從東京來。問伊。甚處來。他卻道。蘇州來。問伊。蘇州事如何。伊道。一切尋常。雖然如是。謾白雲不過。何故。祇為語音各別。畢竟如何。蘇州菱邵伯藕。示眾。佛祖生冤家。悟道染泥土。無為無事人。聲色如聾瞽。且道。如何即是。恁么也不得。不恁么也不得。恁么不恁么總不得。忽有個出來道。恁么也得。不恁么也得。恁么不恁么總得。祇向伊道。我也知你向鬼窟里作活計。小參。舉陸亙大夫問南泉。弟子家中。有一片石。也曾坐。也曾臥。擬鐫作佛得么。云得。陸曰。莫不得么。云不得。大眾。夫為善知識。須明抉擇。為甚麼他人道得也道得。他人道不得也道不得。

{ "translations": [ "現代漢語譯本", "別胡思亂想。明天后天，還有大事要做。五祖這樣說話，還有真實的地方嗎？（自云：指說話者自己說）有。什麼是真實的地方？回禪堂喝茶去。上堂開示說，每天起來，拄著臨濟禪師的禪杖（臨濟棒：指臨濟宗的禪法），吹著雲門禪師的曲調（雲門曲：指雲門宗的禪風），應和著趙州禪師的節拍（趙州拍：指趙州宗的禪機），扛著仰山禪師的鋤頭（仰山鍬：指溈仰宗的農禪），驅趕著溈山禪師的耕牛（溈山牛：指溈仰宗的農禪），耕種白雲禪寺的田地。七八年來，漸漸成了家常便飯。再告訴各位，每人伸出一隻手，共同扶助，唱著鄉村田園的歌謠，吃著粗糙的菜羹淡飯，就這樣過日子。為什麼呢？只願今年蠶麥豐收，羅睺羅（羅睺羅兒：佛陀的兒子）也能分到一文錢。", "上堂開示，舉德山和尚（德山和尚：唐代禪師）的例子，因為有僧人問，歷代諸佛聖賢，用什麼方法來開示世人？德山說，我宗門沒有語句，也沒有一法可以給人。雪峰禪師（雪峰：唐代禪師）從此有所領悟。後來有僧人問雪峰說，和尚您見德山，得到了什麼就離開了？雪峰說，我當時空手去，空手回。白雲禪師（白雲：指說話者自己）今天說的，通透了嗎？沒通透的人，就像有個人從東京來，問他，從哪裡來？他卻說，從蘇州來。問他，蘇州的事情怎麼樣？他說，一切尋常。雖然如此，也瞞不過白雲禪師。為什麼呢？只因爲語音各別。到底如何？蘇州的菱角，邵伯的藕。", "上堂開示，佛祖是冤家，悟道是染泥土。無所作為的閑人，聲色如同聾子瞎子。且說，如何才是？這樣也不行，那樣也不行，這樣那樣都不行。忽然有個人出來說，這樣也行，那樣也行，這樣那樣都行。只對他說，我也知道你向鬼窟里做活計。小參開示，舉陸亙大夫問南泉禪師（南泉：唐代禪師）的例子，弟子家中，有一片石頭，也曾坐過，也曾臥過，想把它雕刻成佛可以嗎？南泉說可以。陸亙說，難道都可以嗎？南泉說不可以。各位，作為善知識，必須明辨抉擇。為什麼別人說可以也可以，別人說不可以也可以？" ], "english_translations": [ "English version", 'Stop dwelling on it. Tomorrow and the day after, there are important matters at hand. When Fifth Patriarch (Fifth Patriarch: the fifth patriarch of Chan Buddhism) spoke like that, was there any truth to it? (Self-proclaimed: referring to the speaker himself) Yes. What is the truth? Return to the hall and have tea. He addressed the assembly, saying, \'Every day I get up, I lean on Linji\'s staff (Linji stick: refers to the Chan method of the Linji school), I play Yunmen\'s tune (Yunmen tune: refers to the Chan style of the Yunmen school), I respond to Zhaozhou\'s beat (Zhaozhou beat: refers to the Chan opportunity of the Zhaozhou school), I carry Yangshan\'s hoe (Yangshan hoe: refers to the agricultural Chan of the Weiyang school), I drive Weishan\'s ox (Weishan ox: refers to the agricultural Chan of the Weiyang school), I cultivate the fields of White Cloud Monastery. For the past seven or eight years, it has gradually become a daily routine. I tell you all again, each of you extend a hand to help each other, singing songs of the countryside, eating coarse soup and plain rice, and living like this. Why? I only wish for a good harvest of silkworms and wheat this year, so that Rahula (Rahula: Buddha\'s son) can also get a penny.\'", 'He addressed the assembly, citing the example of Monk Deshan (Monk Deshan: a Chan master of the Tang Dynasty), because a monk asked, \'What method do all the Buddhas and sages of the past use to enlighten people?\' Deshan said, \'My school has no words, nor does it have a single Dharma to give to people.\' Zen Master Xuefeng (Xuefeng: a Chan master of the Tang Dynasty) gained some understanding from this. Later, a monk asked Xuefeng, \'What did you get when you saw Deshan, and then you left?\' Xuefeng said, \'I went empty-handed and returned empty-handed.\' Zen Master Baiyun (Baiyun: referring to the speaker himself) said today, is it thorough? Those who have not understood it are like a person who comes from Tokyo, and when asked where he comes from, he says he comes from Suzhou. When asked how things are in Suzhou, he says everything is ordinary. Even so, he cannot deceive Zen Master Baiyun. Why? Only because the voices are different. What is it after all? Suzhou water chestnuts, Shaobo lotus roots.', 'He addressed the assembly, saying, \'The Buddha is an enemy, enlightenment is staining mud. Idle people who do nothing, sounds and sights are like the deaf and blind. Tell me, what is it? This is not right, that is not right, this and that are not right. Suddenly someone comes out and says, this is right, that is right, this and that are all right. Just tell him, I also know that you are making a living in a ghost cave.\' In a small assembly, he cited the example of Minister Lu Geng asking Zen Master Nanquan (Nanquan: a Chan master of the Tang Dynasty), \'In my disciple\'s house, there is a piece of stone that I have sat on and slept on. Can I carve it into a Buddha?\' Nanquan said yes. Lu Geng said, \'Is everything possible?\' Nanquan said no. Everyone, as a good teacher, you must be discerning. Why is it that others can say yes and others can say no?' ] }

還知南泉落處么。白雲不惜眉毛。與汝注破。得又是誰道來。不得又是誰道來。汝若更不會。老僧今夜為汝作個樣子。乃舉手云。將三界二十八天。作個佛頭。金輪水際。作個佛腳。四大洲。作個佛身。雖然作此佛兒子了。汝諸人。又卻在那裡安身立命。大眾。還會也未。老僧作第二個樣子去也。將東弗于逮。作一個佛。南贍部洲。作一個佛。西瞿耶尼。作一個佛。北郁單越。作一個佛。草木叢林是佛。蠢動含靈是佛。既恁么。又喚甚麼作眾生。還會也未。不如東弗于逮。還他東弗于逮。南贍部洲。還他南贍部洲。西瞿耶尼。還他西瞿耶尼。北郁單越。還他北郁單越。草木叢林。還他草木叢林。蠢動含靈。還他蠢動含靈。所以道。是法住法位。世間相常住。既恁么。汝又喚甚麼作佛。還會么。忽有個漢出來道。白雲休寐語。大眾記取這一轉。三佛侍師。於一亭上夜話。及歸燈已滅。師于暗中曰。各人下一轉語。佛鑒曰。綵鳳舞丹霄。佛眼曰。鐵蛇橫古路。佛果曰。看腳下。師曰。滅吾宗者乃克勤爾。崇寧三年六月二十五日上堂。辭眾曰。趙州和尚。有末後句。你作么生會。試出來道看。若會得去。不妨自在快活。如或未然。這好事作么說。良久曰。說即說了也。祇是諸人不知。要會么。富嫌千口少。貧恨一身多。珍重

【現代漢語翻譯】現代漢語譯本還知道南泉（Nanquan，禪師名）的落腳處嗎？白雲（Baiyun，禪師名）不吝惜眉毛，為你註釋破譯。領會了，又是誰說的？不領會，又是誰說的？你們如果還不明白，老僧今晚為你們做個樣子。於是舉起手說：將三界（欲界、色界、無色界）二十八天，做個佛頭；金輪（Jinlun，佛教宇宙觀中的金輪）水際，做個佛腳；四大洲（東勝身洲、南贍部洲、西牛賀洲、北俱盧洲），做個佛身。雖然做了這個佛兒子，你們這些人，又在哪裡安身立命呢？大眾，領會了嗎？老僧再做第二個樣子去也。將東弗于逮（Dongfuyudai，東勝身洲的另一種音譯）做一個佛，南贍部洲（Nanzhanbuzhou，四大洲之一）做一個佛，西瞿耶尼（Xiguyeni，西牛賀洲的另一種音譯）做一個佛，北郁單越（Beiyudanyue，北俱盧洲的另一種音譯）做一個佛，草木叢林是佛，蠢動含靈是佛。既然這樣，又叫什麼做眾生呢？領會了嗎？不如東弗于逮，還他東弗于逮；南贍部洲，還他南贍部洲；西瞿耶尼，還他西瞿耶尼；北郁單越，還他北郁單越；草木叢林，還他草木叢林；蠢動含靈，還他蠢動含靈。所以說，『是法住法位，世間相常住』。既然這樣，你們又叫什麼做佛呢？領會了嗎？如果有人出來說：『白雲（Baiyun，禪師名）在說夢話。』大眾記住這一轉語。三佛（Sanfo，指佛鑒、佛眼、佛果三位禪師）侍奉他們的老師，在一個亭子上夜談，等到回去時燈已經滅了。老師在黑暗中說：『各人下一轉語。』佛鑒（Fojian，禪師名）說：『綵鳳舞丹霄。』佛眼（Foyan，禪師名）說：『鐵蛇橫古路。』佛果（Foguo，禪師名）說：『看腳下。』老師說：『滅我宗者乃克勤（Keqin，禪師名）爾。』崇寧三年六月二十五日上堂，辭別大眾說：趙州和尚（Zhaozhouheshang，禪師名）有末後句，你們怎麼理解？試著說出來看看。如果領會得去，不妨自在快活。如果還沒有領會，這好事怎麼說呢？良久說：說也說了，只是你們不知道。想要領會嗎？富人嫌一千張嘴還少，窮人恨一身太多。珍重！

【English Translation】 English version Do you still know where Nanquan (南泉, a Zen master's name) ends up? Baiyun (白雲, a Zen master's name) doesn't begrudge his eyebrows to annotate and decipher it for you. If you understand, who is it that says it? If you don't understand, who is it that says it? If you still don't understand, this old monk will make a demonstration for you tonight. Then he raised his hand and said: 'Take the Twenty-eight Heavens of the Three Realms (三界, the realms of desire, form, and formlessness) as the Buddha's head; the edge of the Golden Wheel (金輪, the golden wheel in Buddhist cosmology) as the Buddha's feet; the Four Great Continents (四大洲, Purvavideha, Jambudvipa, Aparagodaniya, Uttarakuru) as the Buddha's body. Although this Buddha son has been made, where do you all settle down and establish your lives?' Everyone, do you understand? This old monk will make a second demonstration. Take Dongfuyudai (東弗于逮, another transliteration of Purvavideha) as a Buddha, Nanzhanbuzhou (南贍部洲, Jambudvipa) as a Buddha, Xiguyeni (西瞿耶尼, another transliteration of Aparagodaniya) as a Buddha, Beiyudanyue (北郁單越, another transliteration of Uttarakuru) as a Buddha, grass and trees are Buddha, all moving and sentient beings are Buddha. Since it is so, what do you call sentient beings? Do you understand? It is better to return Dongfuyudai to Dongfuyudai; return Nanzhanbuzhou to Nanzhanbuzhou; return Xiguyeni to Xiguyeni; return Beiyudanyue to Beiyudanyue; return grass and trees to grass and trees; return all moving and sentient beings to all moving and sentient beings. Therefore, it is said, 'The Dharma abides in its position, and the worldly phenomena are constant.' Since it is so, what do you call Buddha? Do you understand? If someone comes out and says: 'Baiyun (白雲, a Zen master's name) is talking in his sleep.' Everyone, remember this turning phrase. The Three Buddhas (三佛, referring to Zen masters Fojian, Foyan, and Foguo) attended their teacher and talked at night in a pavilion. When they returned, the lamp had already gone out. The teacher said in the darkness: 'Each of you give a turning phrase.' Fojian (佛鑒, a Zen master's name) said: 'The colorful phoenix dances in the blue sky.' Foyan (佛眼, a Zen master's name) said: 'The iron snake crosses the ancient road.' Foguo (佛果, a Zen master's name) said: 'Watch your feet.' The teacher said: 'The one who will destroy my sect is Keqin (克勤, a Zen master's name).' On the twenty-fifth day of the sixth month of the third year of Chongning, he ascended the hall and bid farewell to the assembly, saying: 'Zen Master Zhaozhou (趙州和尚, a Zen master's name) has a final phrase, how do you understand it? Try to say it and see. If you understand it, you might as well be free and happy. If you haven't understood it yet, how can this good thing be explained?' After a long silence, he said: 'It has been said, but you just don't know. Do you want to understand? The rich hate having too few mouths to feed, and the poor hate having too many bodies to care for. Farewell!'

。時山門有土木之役。躬往督之。且曰。汝等勉力。吾不復來矣。歸丈室。淨髮澡身。迄旦吉祥而化。是夕。山摧石隕。四十里內。巖谷震吼。阇維。設利如雨。塔于東山之南。

潭州云蓋山智本禪師

瑞州郭氏子。開堂日。僧問。諸佛出世。天雨四華。和尚出世。有何祥瑞。師曰。千聞不如一見。曰見后如何。師曰。瞎。問如何是清凈法身。師曰。家無小使。不成君子。問將心覓心。如何覓得。師曰。波斯學漢語。問如何是學人出身處。師曰。雪峰元是嶺南人。問素面相呈時如何。師曰。一場丑拙。問人人盡有一面古鏡。如何是學人古鏡。師曰。打破來。向你道。曰打破了也。師曰。胡地冬抽筍。問古人道。說取行不得底。行取說不得底。未審行不得底。作么生說。師曰。口在腳下。曰說不得底。作么生行。師曰。踏著舌頭。問。知師久蘊囊中寶。今日當場略借看。師曰。適來恰被人借去。上堂。去者鼻孔遼天。來者腳踏實地。且道。祖師意向甚麼處著。良久曰。長恨春歸無覓處。不知流入此中來。上堂。高臺巴鼻開口便是。若也便是。有甚巴鼻。月冷風高。水清山翠。上堂。以楔出楔。有甚休歇。欲得休歇。以楔出楔。喝一喝。上堂。高聲喚侍者。侍者應諾。師曰。大眾集也未。侍者曰。大眾已集。

【現代漢語翻譯】現代漢語譯本：當時山門有土木工程，禪師親自前去督工，並說：『你們努力工作，我不會再來了。』回到方丈室，禪師淨髮洗身，到第二天早上吉祥圓寂。當晚，山崩石隕，四十里內，山谷震動轟鳴。荼毗（火化），舍利如雨般降落。建塔于東山之南。

潭州云蓋山智本禪師

是瑞州郭氏之子。開堂說法時，有僧人問：『諸佛出世，天降四華（四種花），和尚出世，有什麼祥瑞？』智本禪師說：『百聞不如一見。』僧人問：『見后如何？』智本禪師說：『瞎。』問：『如何是清凈法身（佛的真身）？』智本禪師說：『家無小使（僕人），不成君子。』問：『將心覓心，如何覓得？』智本禪師說：『波斯學漢語。』問：『如何是學人出身處？』智本禪師說：『雪峰元是嶺南人。』問：『素面相呈時如何？』智本禪師說：『一場丑拙。』問：『人人盡有一面古鏡，如何是學人古鏡？』智本禪師說：『打破來，向你道。』僧人說：『打破了也。』智本禪師說：『胡地冬抽筍。』問：『古人道，說取行不得底，行取說不得底，未審行不得底，作么生說？』智本禪師說：『口在腳下。』僧人說：『說不得底，作么生行？』智本禪師說：『踏著舌頭。』問：『知師久蘊囊中寶，今日當場略借看。』智本禪師說：『適來恰被人借去。』上堂說法，禪師說：『去者鼻孔遼天，來者腳踏實地。且道，祖師意向甚麼處著？』良久說：『長恨春歸無覓處，不知流入此中來。』上堂說法，禪師說：『高臺巴鼻開口便是，若也便是，有甚巴鼻？月冷風高，水清山翠。』上堂說法，禪師說：『以楔出楔，有甚休歇？欲得休歇，以楔出楔。』喝一喝。上堂說法，禪師高聲喚侍者，侍者應諾。禪師說：『大眾集也未？』侍者說：『大眾已集。』

【English Translation】 English version: At that time, there was construction work at the monastery gate. The Zen master personally went to supervise it and said, 'Work hard, all of you. I will not come again.' Returning to his abbot's room, he purified his hair and bathed. By the next morning, he passed away peacefully. That night, the mountain collapsed and rocks fell. Within forty li (Chinese mile), the valleys shook and roared. After cremation (Jdhana), sarira (relics) fell like rain. A pagoda was built south of Dongshan (East Mountain).

Zen Master Zhiben of Yungai Mountain in Tanzhou (present-day Changsha, Hunan)

He was a son of the Guo family in Ruizhou (present-day Shanggao County, Jiangxi). On the day he began teaching, a monk asked, 'When the Buddhas appear in the world, the heavens rain down four kinds of flowers (si hua). When the Master appears in the world, what auspicious signs are there?' Zen Master Zhiben said, 'Seeing once is better than hearing a hundred times.' The monk asked, 'What after seeing?' Zen Master Zhiben said, 'Blind.' Asked, 'What is the pure Dharma body (qingjing fashen, the true body of the Buddha)?' Zen Master Zhiben said, 'A household without a small servant cannot produce a gentleman.' Asked, 'Using the mind to seek the mind, how can one find it?' Zen Master Zhiben said, 'A Persian learning Chinese.' Asked, 'What is the place of origin for a student?' Zen Master Zhiben said, 'Xuefeng (Snow Peak) was originally a person from Lingnan (Guangdong and Guangxi).' Asked, 'What is it like to present the bare face?' Zen Master Zhiben said, 'A clumsy and awkward performance.' Asked, 'Everyone has an ancient mirror. What is the student's ancient mirror?' Zen Master Zhiben said, 'Break it, and I'll tell you.' The monk said, 'It's already broken.' Zen Master Zhiben said, 'Bamboo shoots emerge in winter in the barbarian lands.' Asked, 'The ancients said, 'Speak of what cannot be practiced, practice what cannot be spoken of.' I don't know, how does one speak of what cannot be practiced?' Zen Master Zhiben said, 'The mouth is under the feet.' The monk said, 'How does one practice what cannot be spoken of?' Zen Master Zhiben said, 'Stepping on the tongue.' Asked, 'Knowing that the Master has long hidden a treasure in his bag, may I borrow it to see today?' Zen Master Zhiben said, 'It was just borrowed by someone else.' In an ascending-the-hall Dharma talk, the Zen master said, 'Those who leave have nostrils reaching the sky, those who come have feet firmly on the ground. Tell me, where does the Patriarch's intention rest?' After a long silence, he said, 'Always regretting that spring has departed and cannot be found, not knowing that it has flowed into this place.' In an ascending-the-hall Dharma talk, the Zen master said, 'The high platform's features are revealed as soon as one speaks. If it is revealed, what features are there? The moon is cold, the wind is high, the water is clear, and the mountains are green.' In an ascending-the-hall Dharma talk, the Zen master said, 'Using a wedge to drive out a wedge, is there any rest? If you want rest, use a wedge to drive out a wedge.' He shouted 'He!' In an ascending-the-hall Dharma talk, the Zen master loudly called the attendant. The attendant responded. The Zen master said, 'Has the assembly gathered?' The attendant said, 'The assembly has gathered.'

師曰。那一個。為甚麼不來赴參。侍者無語。師曰。到即不點。上堂。滿口道不出。句句甚分明。滿目覷不見。山山疊亂青。鼓聲猶不會。何況是鐘鳴。喝一喝。上堂。祖翁卓卓犖犖。兒孫齷齷齪齪。有處藏頭。沒處露角。借問衲僧如何摸索。上堂。橫按拄杖曰。牙如刀劍面如鐵。眼放電光光不歇。手把蒺梨一萬斤。等閑敲落天邊月。卓一下。僧問。如何是咬人師子。師曰。五老峰前。曰這個豈會咬人。師曰。今日拾得性命。上堂。頭須戴彌山。腳踏四大海。呼吸起風雷。動用生五彩。若能識得渠。一任歲月改。且道。誰人識得渠。喝一喝。云田厙奴。

滁州瑯邪永起禪師

襄陽人也。僧問。庵內人。為甚麼不見庵外事。師曰。東家點燈。西家暗坐。曰如何是庵內事。師曰。眼在甚麼處。曰三門頭合掌。師曰。有甚交涉。乃曰。五更殘月落。天曉白雲飛。分明目前事。不是目前機。既是目前事。為甚麼不是目前機。良久曰。此去西天路。迢迢十萬余。上堂。良久。拊掌一下曰。阿呵呵。阿呵呵。還會么。法法本來法。遂拈拄杖曰。這個是山僧拄杖。那個是本來法。還定當得么。卓一下。

英州保福殊禪師

僧問。諸佛未出世時如何。師曰。山河大地。曰出世后如何。師曰。大地山河。曰恁么

【現代漢語翻譯】現代漢語譯本：禪師說：『那一個（指未到者）為什麼不來參加參禪？』侍者無言以對。禪師說：『到了也不點名。』上堂說法：『滿口說不出，句句卻甚分明；滿眼看不見，山山重疊青翠。鼓聲尚且不會，何況是鐘鳴？』喝一聲。上堂說法：『祖師翁（指佛祖）卓然不群，子孫卻平庸瑣碎。有處藏頭，沒處露角。請問各位衲僧如何摸索？』上堂說法，橫著拄杖說：『牙齒如刀劍，面容如鐵石，眼睛放出電光，光芒永不歇。手中拿著一萬斤蒺藜，輕易敲落天邊月。』敲一下。有僧人問：『如何是咬人的獅子？』禪師說：『五老峰前。』僧人說：『這個豈會咬人？』禪師說：『今日撿回性命。』上堂說法：『頭頂戴著彌山（須彌山，佛教宇宙觀中的聖山），腳踏四大海，呼吸引起風雷，動用產生五彩。若能認識它，任憑歲月更改。』且說，誰人認識它？喝一聲。云田厙奴（人名，此處可能指代某種境界）。』

滁州瑯邪永起禪師

襄陽人。有僧人問：『庵內人，為什麼不見庵外事？』禪師說：『東家點燈，西家暗坐。』僧人說：『如何是庵內事？』禪師說：『眼睛在什麼地方？』僧人說：『三門頭合掌。』禪師說：『有什麼交涉？』於是說：『五更殘月落，天曉白雲飛。分明是眼前事，不是眼前之機。』既是眼前事，為什麼不是眼前之機？良久說：『此去西天路，迢迢十萬余。』上堂說法，良久，拍手一下說：『阿呵呵，阿呵呵，會了嗎？法法本來法。』於是拿起拄杖說：『這個是山僧的拄杖，那個是本來法，還確定得了嗎？』敲一下。

英州保福殊禪師

有僧人問：『諸佛未出世時如何？』禪師說：『山河大地。』僧人說：『出世后如何？』禪師說：『大地山河。』僧人說：『這樣說來……』

【English Translation】 English version: The Master said, 'Why hasn't that one (referring to someone absent) come to participate in the Zen practice?' The attendant was speechless. The Master said, 'Even if they arrive, they won't be acknowledged.' Ascending the hall, he preached: 'The mouth is full, yet nothing can be said; each phrase is exceedingly clear. The eyes are full, yet nothing can be seen; mountains upon mountains, a chaotic green. They still don't understand the sound of the drum, how much less the ringing of the bell?' He gave a shout. Ascending the hall, he preached: 'The ancestral patriarch (referring to the Buddha) is outstanding and extraordinary, but the descendants are petty and vulgar. There is a place to hide the head, but nowhere to reveal the horns. May I ask, how do you monks explore this?' Ascending the hall, holding the staff horizontally, he said: 'Teeth like swords, face like iron, eyes emit electric light, the light never ceases. Holding ten thousand catties of tribulus in hand, casually knocking down the moon in the sky.' He struck once. A monk asked, 'What is a biting lion?' The Master said, 'Before the Five Elders Peak.' The monk said, 'How could this bite people?' The Master said, 'Today, I have regained my life.' Ascending the hall, he preached: 'The head wears Mount Sumeru (the sacred mountain in Buddhist cosmology), the feet tread the four great seas, breathing stirs wind and thunder, movement generates five colors. If you can recognize it, let the years change as they may.' Furthermore, who recognizes it? He gave a shout. 'Yun Tian She Nu (a name, possibly referring to a certain state of being).'

Chan Master Yongqi of Langye in Chuzhou

He was from Xiangyang. A monk asked, 'Why does the person inside the hermitage not see the affairs outside the hermitage?' The Master said, 'The eastern family lights the lamp, the western family sits in darkness.' The monk said, 'What are the affairs inside the hermitage?' The Master said, 'Where are the eyes?' The monk said, 'Joining palms at the head of the three gates.' The Master said, 'What connection is there?' Then he said, 'The waning moon sets at the fifth watch, white clouds fly at dawn. Clearly, it is the matter before the eyes, not the opportunity before the eyes.' Since it is the matter before the eyes, why is it not the opportunity before the eyes? After a long silence, he said, 'From here to the Western Heaven, the road is ten thousand miles long.' Ascending the hall, after a long silence, he clapped his hands once and said, 'A-he-he, a-he-he, do you understand? Dharma is inherently Dharma.' Then he picked up his staff and said, 'This is the mountain monk's staff, that is the inherent Dharma, can you determine it?' He struck once.

Chan Master Shu of Baofu in Yingzhou

A monk asked, 'What was it like when the Buddhas had not yet appeared in the world?' The Master said, 'Mountains, rivers, and the great earth.' The monk said, 'What is it like after they appear in the world?' The Master said, 'The great earth, mountains, and rivers.' The monk said, 'In that case...'

則一般也。師曰。敲磚打瓦。問如何是和尚家風。師曰。碗大碗小。曰客來將何祇待。師曰。一杓兩杓。曰未飽者作么生。師曰。少吃少吃。問如何是大道。師曰。鬧市裡。曰如何是道中人。師曰。一任人看。問如何是禪。師曰。秋風臨古渡。落日不堪聞。曰不問這個禪。師曰。你問那個禪。曰祖師禪。師曰。南華塔外松陰里。飲露吟風又更多。問如何是真正路。師曰。出門看堠子。乃曰。釋迦何處滅俱尸。彌勒幾曾在兜率。西覓普賢好慚愧。北討文殊生受屈。坐壓毗盧額汗流。行筑觀音鼻血出。回頭摸著個匾擔。卻道好個木牙笏。喝一喝。下座。

袁州崇勝院珙禪師

上堂。舉石鞏張弓架箭接機公案。頌曰。三十年來握箭弓。三平才到擘開胸。半個聖人終不得。大顛弦外幾時逢。

提刑郭祥正

字功甫。號凈空居士。志樂泉石。不羨紛華。因謁白雲。云上堂曰。夜來枕上。作得個山頌。謝功甫大儒。廬山二十年之舊。今日遠訪白雲之勤。當須舉與大眾。請已後分明舉似諸方。此頌豈唯謝功甫大儒。直要與天下有鼻孔衲僧。脫卻著肉汗衫。莫言不道。乃曰。上大人丘乙己。化三千七十士。爾小生八九子。佳作仁可知禮也。公切疑。后聞小兒誦之。忽有省。以書報云。云以偈答曰。藏身不用縮

【現代漢語翻譯】現代漢語譯本僧人說：『這也是尋常。』禪師說：『敲磚打瓦。』（學僧）問：『如何是和尚的家風？』禪師說：『碗大碗小。』（學僧）說：『客人來了將用什麼招待？』禪師說：『一勺兩勺。』（學僧）說：『沒吃飽的人怎麼辦？』禪師說：『少吃少吃。』（學僧）問：『如何是大道？』禪師說：『鬧市裡。』（學僧）問：『如何是道中人？』禪師說：『任人觀看。』（學僧）問：『如何是禪？』禪師說：『秋風吹拂古老的渡口，夕陽西下，令人難以忍受。』（學僧）說：『我不問這個禪。』禪師說：『你問哪個禪？』（學僧）說：『祖師禪。』禪師說：『南華寺塔外的松樹陰影里，飲著露水，吟著清風，更加自在。』（學僧）問：『如何是真正的道路？』禪師說：『出門看路標。』（學僧）於是說：『釋迦牟尼（釋迦牟尼佛）在哪裡涅槃于拘尸那迦（地名）？彌勒（彌勒菩薩）幾時曾在兜率天（欲界天之一）？向西尋找普賢（普賢菩薩）實在慚愧，向北尋訪文殊（文殊菩薩）白白受委屈。坐著壓迫毗盧遮那佛（法身佛），額頭冒汗，行走建造觀音（觀世音菩薩），鼻子出血。回頭摸到扁擔，卻說這是好個木牙笏。』大喝一聲，走下座位。

袁州崇勝院珙禪師

上堂說法。舉石鞏（唐代禪師）張弓架箭接引學人的典故。頌詞說：『三十年來握著箭弓，三平（唐代禪師）才到就將他胸懷打開。半個聖人終究得不到，大顛（唐代禪師）的弦外之音何時才能相逢。』

提刑郭祥正

字功甫，號凈空居士。志向在於喜愛山水泉石，不羨慕繁華。因為拜訪白雲禪師（白雲守端禪師），白雲禪師上堂說法時說：『昨夜在枕頭上，寫了一首山頌，感謝功甫大儒，二十年來對廬山的眷戀，今日遠道來訪白雲禪師的勤奮。應當舉出來給大眾聽。請以後分明地告訴各方。這首頌歌豈止是感謝功甫大儒，簡直是要讓天下所有有鼻孔的僧人，脫掉貼身的汗衫。不要說我沒說。』於是說：『上大人丘乙己，化三千七十士，爾小生八九子，佳作仁可知禮也。』郭祥正非常疑惑。後來聽到小孩子誦讀這首詩，忽然有所領悟。用書信告訴白雲禪師，白雲禪師用偈語回答說：『藏身不用縮。』

【English Translation】 English version The monk said, 'This is also common.' The master said, 'Knocking bricks and striking tiles.' (The student) asked, 'What is the family style of a monk?' The master said, 'Bowls large and bowls small.' (The student) said, 'When guests arrive, what will you use to treat them?' The master said, 'One spoonful, two spoonfuls.' (The student) said, 'What about those who are not full?' The master said, 'Eat less, eat less.' (The student) asked, 'What is the Great Way?' The master said, 'In the bustling market.' (The student) asked, 'What is a person of the Way?' The master said, 'Let people watch.' (The student) asked, 'What is Chan?' The master said, 'Autumn wind blows on the ancient ferry, the setting sun is unbearable to hear.' (The student) said, 'I am not asking about this Chan.' The master said, 'Which Chan are you asking about?' (The student) said, 'Patriarchal Chan.' The master said, 'In the shade of the pine trees outside the Nanhua Temple pagoda, drinking dew and chanting wind, even more free.' (The student) asked, 'What is the true path?' The master said, 'Go out and look at the milestones.' (The student) then said, 'Where did Sakyamuni (Sakyamuni Buddha) pass away in Kushinagar (place name)? When was Maitreya (Maitreya Bodhisattva) ever in Tushita Heaven (one of the desire realms)? It is truly shameful to seek Samantabhadra (Samantabhadra Bodhisattva) in the west, and in vain to seek Manjusri (Manjusri Bodhisattva) in the north. Sitting and pressing Vairochana Buddha (Dharmakaya Buddha), sweat flows from the forehead, walking and building Avalokiteshvara (Avalokiteshvara Bodhisattva), nosebleeds. Turning around and touching a carrying pole, he says, 'What a good wooden scepter!'' He shouted and stepped down from his seat.

Chan Master Gong of Chongshing Temple in Yuanzhou

Ascended the hall to preach. He cited the story of Shigung (Tang Dynasty Chan master) drawing his bow and setting an arrow to receive students. The verse says: 'For thirty years, holding the bow and arrow, only when Sanping (Tang Dynasty Chan master) arrived did he open his chest. Half a sage can never be obtained, when will he meet the sound beyond the strings of Dadian (Tang Dynasty Chan master)?'

Prefectural Judge Guo Xiangzheng

His courtesy name was Gongfu, and he was known as Layman Jingkong. His ambition was to love mountains, rivers, springs, and rocks, and he did not envy prosperity. Because he visited Chan Master Baiyun (Chan Master Baiyun Shouduan), Chan Master Baiyun said when he ascended the hall to preach: 'Last night on my pillow, I wrote a mountain ode, thanking the great scholar Gongfu for his twenty years of affection for Mount Lu, and for his diligence in visiting Chan Master Baiyun from afar today. It should be brought up for the public to hear. Please clearly tell all parties later. This ode is not only to thank the great scholar Gongfu, but also to make all the monks with nostrils in the world take off their close-fitting sweat shirts. Don't say I didn't say it.' Then he said: 'Shang da ren qiu yi ji, hua san qian qi shi shi, er xiao sheng ba jiu zi, jia zuo ren ke zhi li ye.' Guo Xiangzheng was very doubtful. Later, he heard a child reciting this poem and suddenly realized something. He wrote a letter to Chan Master Baiyun, and Chan Master Baiyun replied with a verse: 'Hiding the body does not need to shrink.'

頭。斂跡何須收腳。金烏半夜遼天。玉兔趕他不著。元祐中。往衢之南禪。謁泉萬卷。請升座。公趨前拈香曰。海邊枯木。入手成香。爇向爐中。橫穿香積如來鼻孔。作此大事。須是對眾白過始得。云居老人。有個無縫布衫。分付南禪。禪師著得。不長不短。進前則諸佛讓位。退步則海水澄波。今日顰呻。六種震動。遂召曰。大眾還委悉么。有意氣時添意氣。不風流處也風流。泉曰。遞相鈍置。公曰。因誰致得。崇寧初。到五祖。命祖升座。公趨前拈香曰。此一瓣香。爇向爐中。供養我堂頭法兄禪師。伏願于方廣座上。擘開面門。放出先師形相。與他諸人描邈。何以如此。白雲巖畔舊相逢。往日今朝事不同。夜靜水寒魚不食。一爐香散白蓮峰。祖遂云。曩謨薩怛哆缽啰野。恁么恁么。幾度白雲溪上望。黃梅華向雪中開。不恁么不恁么。嫩柳垂金線。且要應時來。不見。龐居士問馬大師云。不與萬法為侶者。是甚麼人。大師云。待汝一口吸盡西江水。即向汝道。大眾。一口吸盡西江水。萬丈深潭窮到底。掠彴不是趙州橋。明月清風安可比。后又到保寧。亦請升座。公拈香曰。法鼓既鳴。寶香初爇。楊岐頂𩕳門。請師重著楔。保寧卓拄杖一下曰。著楔已竟。大眾證明。又卓一下。便下座。又到云居。請佛印升座。公拈香曰

【現代漢語翻譯】現代漢語譯本頭。收斂軌跡何必收回腳步。太陽半夜照耀遼闊的天空，月亮也追趕不上它。元祐年間，前往衢州的南禪寺，拜見泉萬卷禪師，請他升座說法。禪師走到前面拈香說道：『海邊的枯木，一入手就變成了香。點燃在香爐中，橫穿香積如來的鼻孔。』要做成這等大事，必須當著大眾說明白才行。云居老人，有一件無縫的袈裟，交付給了南禪寺。禪師穿起來，不長也不短。前進則諸佛讓位，後退則海水平靜。今日稍微一動，就發生六種震動。於是呼喚道：『大眾還明白嗎？』得意氣時更要得意氣，不風流的地方也要風流。泉禪師說：『互相耽誤。』禪師說：『因誰造成的？』崇寧初年，到達五祖寺，請五祖升座。禪師走到前面拈香說道：『這一瓣香，點燃在香爐中，供養我的堂頭法兄禪師。』伏願禪師在方廣座上，擘開面門，放出先師的形相，讓大家描繪。為什麼這樣說呢？白雲巖畔舊相逢，往日今朝事不同。夜靜水寒魚不食，一爐香散白蓮峰。五祖於是說：『曩謨薩怛哆缽啰野（皈依一切如來）。』這樣這樣，幾度在白雲溪上遙望，黃梅的花在雪中開放。不這樣不這樣，嫩柳垂下金線，且要應時而來。你們沒看見，龐居士問馬大師說：『不與萬法為侶的人，是什麼人？』馬大師說：『等你一口吸盡西江水，就告訴你。』大眾，一口吸盡西江水，萬丈深潭窮到底。掠彴不是趙州橋，明月清風怎麼能相比。後來又到保寧寺，也請保寧禪師升座。禪師拈香說道：『法鼓已經敲響，寶香剛剛點燃。楊岐頂𩕳門，請禪師重新安上楔子。』保寧禪師拄著拄杖敲了一下說：『安楔子已經完畢，大眾證明。』又敲了一下，便下座。又到云居寺，請佛印禪師升座。禪師拈香說道：

【English Translation】 English version Head. Why retract the feet when concealing traces? The golden crow shines over the vast sky at midnight, the jade rabbit cannot catch up with it. During the Yuanyou period, I went to N禪 (Nán Chán, Southern Chan Monastery) in Quzhou to visit 泉萬卷 (Quán Wànjuǎn, Zen Master Quan Wan Juan), requesting him to ascend the seat. The master stepped forward, took incense, and said, 'A withered tree by the sea, turns into incense upon touching it. Burning it in the censer, it pierces through the nostrils of 香積如來 (Xiāngjī Rúlái, Land of Fragrance Tathagata). To accomplish such a great matter, it must be explained to the assembly.' Old man 云居 (Yúnjū, Yunju Monastery) had a seamless robe, entrusted to N禪 (Nán Chán, Southern Chan Monastery). The Zen master wears it, neither too long nor too short. Advancing, the Buddhas give way; retreating, the sea calms. Today, even a slight movement causes six kinds of tremors. Then he called out, 'Does the assembly understand?' When in high spirits, be even more spirited; even in unromantic places, be romantic. Zen Master 泉 (Quán, Quan) said, 'Deluding each other.' The master said, 'Who caused it?' In the early years of Chongning, I arrived at 五祖 (Wǔzǔ, Fifth Ancestor Monastery), requesting the ancestor to ascend the seat. The master stepped forward, took incense, and said, 'This incense, burned in the censer, is offered to my fellow Dharma brother, the Zen master of this hall.' I humbly wish that on the 方廣 (Fāngguǎng, Square and Broad) seat, the Zen master would split open his face, release the image of the former teacher, and let everyone depict it. Why do I say this? We met at 白雲巖畔 (Báiyún Yánpàn, White Cloud Cliff) in the past, but today's affairs are different from those of the past. The night is quiet, the water is cold, and the fish do not eat. A censer of incense scatters over 白蓮峰 (Báilián Fēng, White Lotus Peak).' The Fifth Ancestor then said, '曩謨薩怛哆缽啰野 (Nángmó Sàdáduō Bōlàyě, Homage to all Tathagatas).' Like this, like this, how many times have I gazed from 白雲溪 (Báiyún Xī, White Cloud Stream), the plum blossoms bloom in the snow. Not like this, not like this, the tender willow hangs golden threads, and it must come in due season. Haven't you seen, 龐居士 (Páng Jūshì, Layman Pang) asked 馬大師 (Mǎ Dàshī, Master Ma), 'Who is the one who does not associate with the myriad dharmas?' Master Ma said, 'When you have swallowed the entire 西江水 (Xī Jiāng Shuǐ, West River), I will tell you.' Assembly, swallow the entire 西江水 (Xī Jiāng Shuǐ, West River) in one gulp, fathom the bottom of the deep pool. The bridge is not 趙州橋 (Zhàozhōu Qiáo, Zhaozhou Bridge), how can the bright moon and clear breeze be compared? Later, I also went to 保寧 (Bǎoníng, Baoning Monastery), also requesting the Zen master to ascend the seat. The master took incense and said, 'The Dharma drum has already sounded, the precious incense has just been lit. At the 楊岐頂𩕳門 (Yángqí dǐng𩕳 mén, Yangqi's crown gate), please re-insert the wedge.' 保寧 (Bǎoníng, Baoning) struck the staff once and said, 'The wedge has been inserted, the assembly bears witness.' He struck it again and then descended from the seat. Again, I went to 云居 (Yúnjū, Yunju Monastery), requesting 佛印 (Fóyìn, Foyin) to ascend the seat. The master took incense and said,

。覺地相逢一何早。鶻臭布衫今脫了。要識云居一句玄。珍重後園驢吃草。召大眾曰。此一瓣香。熏天炙地去也。印曰。今日不著便。被這漢當面涂糊。便打。乃曰。謝公千里來相訪。共話東山竹徑深。借與一龍騎出洞。若逢天旱便為霖。擲拄杖。下座。公拜起。印曰。收得龍么。公曰。已在這裡。印曰。作么生騎。公擺手作舞便行。印拊掌曰。祇有這漢。猶較些子。

保寧勇禪師法嗣

郢州月掌山壽聖智淵禪師

僧問。祖意西來即不問。如何是一色。師曰。目前無阇黎。此間無老僧。曰既不如是。如何曉會。師曰。領取鉤頭意。莫認定盤星。乃曰。凡有問答。一似擊石迸火。流出無盡法財。三草二木。普沾其潤。放行也。云生谷口。霧罩長空。把定也。碧眼胡僧。亦須罔措。壽聖如斯舉唱。猶是化門。要且未有衲僧巴鼻。敢問諸人。作么生是衲僧巴鼻。良久曰。布針開兩眼。君向那頭看。

安吉州烏鎮壽聖院楚文禪師

上堂。拈拄杖曰。華藏木楖栗。等閑亂拈出。不是不惜手。山家無固必。點山山動搖。攪水水波溢。忽然把定時。事事執法律。要橫不得橫。要屈不得屈。驀召大眾曰。莫謂棒頭有眼明如日。上面光生儘是漆。隨聲敲一下。上堂。一叉一劄。著骨連皮。一搦一抬。粘手

【現代漢語翻譯】現代漢語譯本：覺悟之地相逢多麼早啊，這件破舊的粗布衫如今終於脫掉了。想要認識云居山的玄妙之處嗎？請珍重後園里正在吃草的驢子吧！印禪師召集大眾說：『這一瓣香，熏天炙地而去啊！』印禪師說：『今天不著邊際，被這傢伙當面涂糊了。』說完便打。於是說：『謝靈運千里迢迢來拜訪，共同談論東山的竹林小路有多幽深。借給他一條龍騎出山洞，如果遇到天旱就及時降下甘霖。』說完擲下拄杖，走下禪座。謝靈運拜謝起身。印禪師問：『收回那條龍了嗎？』謝靈運答：『已經在這裡了。』印禪師問：『要怎麼騎呢？』謝靈運擺手作舞便離開了。印禪師拍手說：『只有這傢伙，還算稍微好一點。』

保寧勇禪師的法嗣

郢州月掌山壽聖智淵禪師

有僧人問：『祖師西來傳法的真意暫且不問，如何理解『一色』的境界？』智淵禪師說：『眼前沒有阇黎（梵語，意為弟子），這裡也沒有老僧。』僧人說：『既然不是這樣，要如何才能理解領會呢？』智淵禪師說：『領會鉤子上的意思，不要只認準秤盤上的星。』於是說：『凡是有問有答，就像擊石迸出火花，流出無盡的法財，讓三草二木普遍沾染其滋潤。放開時，云從山谷口升起，霧氣籠罩著長空；把持住時，碧眼的胡僧也必須感到茫然不知所措。壽聖禪寺像這樣說法，還只是化門（教化之門），還沒有衲僧（指僧人）的真實面目。敢問各位，什麼是衲僧的真實面目？』良久，智淵禪師說：『用布縫針開兩眼，你向哪頭看？』

安吉州烏鎮壽聖院楚文禪師

楚文禪師上堂說法，拿起拄杖說：『華藏世界的木頭楖栗（一種木杖），隨便拿出來。不是不珍惜它，只是山裡人家沒有固定的必需品。點山，山就動搖；攪水，水就波濤翻涌。忽然把持住時，事事都要遵守法律。想要橫行不得橫行，想要屈就不得屈就。』驀然召集大眾說：『不要說棒頭有眼，明亮如太陽，上面發出的光全是漆。』隨聲敲了一下。上堂說法：『一叉一紮，連著骨頭和皮肉；一握一提，粘著手。

【English Translation】 English version: How early we meet in the land of enlightenment! This tattered coarse cloth robe is now taken off. If you want to know the profound meaning of Yunju, cherish the donkey eating grass in the back garden! Zen Master Yin summoned the assembly and said, 'This incense petal goes forth, perfuming heaven and scorching earth!' Zen Master Yin said, 'Today is irrelevant; this fellow has smeared my face.' Then he struck. Then he said, 'Xie Lingyun (a famous poet and recluse) came from a thousand miles away to visit, and we talked about the deep bamboo path of Dongshan (a mountain). I lent him a dragon to ride out of the cave. If there is a drought, it will bring timely rain.' He threw down his staff and stepped down from the seat. Xie Lingyun bowed and stood up. Zen Master Yin asked, 'Have you retrieved the dragon?' Xie Lingyun replied, 'It is already here.' Zen Master Yin asked, 'How will you ride it?' Xie Lingyun waved his hand, danced, and left. Zen Master Yin clapped his hands and said, 'Only this fellow is slightly better.'

Successor of Zen Master Yong of Baoning

Zen Master Zhiyuan of Shousheng Temple on Yuezhang Mountain in Yingzhou

A monk asked, 'The meaning of the Patriarch's coming from the West is not asked for now. What is 'one color'?' Zen Master Zhiyuan said, 'There is no Ajari (Sanskrit, meaning disciple) before my eyes, and there is no old monk here.' The monk said, 'Since it is not like this, how can I understand and comprehend?' Zen Master Zhiyuan said, 'Grasp the meaning at the hook's head; do not fixate on the star on the steelyard.' Then he said, 'Whenever there is a question and answer, it is like striking a stone and producing sparks, flowing out endless Dharma wealth, allowing the three grasses and two trees to universally receive its nourishment. When released, clouds rise from the valley entrance, and mist covers the long sky; when held firmly, even the blue-eyed Hu monk (a non-Chinese monk) must feel bewildered and at a loss. Shousheng Temple speaks like this, but it is still only the gate of transformation (teaching gate), and it does not yet have the true face of a nāsman (referring to a monk). May I ask everyone, what is the true face of a nāsman?' After a long silence, Zen Master Zhiyuan said, 'Use a cloth needle to open two eyes; which way are you looking?'

Zen Master Chuwen of Shousheng Temple in Wuzhen, Anjizhou

Zen Master Chuwen ascended the hall to preach, picked up his staff and said, 'The wooden jili (a kind of wooden staff) of the Huazang world is casually picked up. It is not that I do not cherish it, but mountain families have no fixed necessities. Point at the mountain, and the mountain shakes; stir the water, and the water surges. Suddenly, when it is held firmly, everything must abide by the law.' Suddenly summoning the assembly, he said, 'Do not say that the head of the staff has eyes, as bright as the sun; the light emitted above is all lacquer.' He struck it once in response. Ascending the hall to preach: 'One stab, one thrust, connecting bone and flesh; one grip, one lift, sticking to the hand.'

綴腳。電光石火。頭垂尾垂。劈箭追風。半生半死。撞著磕著。討甚眉毛。明頭暗頭。是何眼目。總不恁么。正在半途。設使全機未至涯岸。直饒凈裸裸。赤灑灑。沒可把。尚有廉纖。山僧恁么道。且道。口好作甚麼。良久曰。嘻。留取吃飯。

信州靈鷲山寶積宗映禪師

開堂日。乃橫按拄杖曰。大眾到這裡。無親無疏。自然不孤。無內無外。縱橫自在。自在不孤。清凈毗盧。釋迦舉令。彌勒分疏。觀根逗教。更相回互。看取寶積拄杖子。黑漆光生。兩頭相副。阿呵呵。是何言歟。良久曰。世事但將公道斷。人心難與月輪齊。卓一下。下座。

隆興府景福日餘禪師

僧問。如何是道。師曰。天共白雲曉。水和明月流。曰如何是道中人。師曰。先行不到。末後太過。又僧出衆。畫一圓相。師以手畫一畫。僧作舞歸眾。師曰。家有白澤之圖。必無如是妖怪。乃拈拄杖曰。無量諸佛。向此轉大法輪。今古祖師。向此演大法義。若信得及。法法本自圓成。唸唸悉皆具足。若信不及。山僧今日因行不妨掉臂。更為重說偈言。卓一下。下座。

安吉州上方日益禪師

開堂日。上首白槌罷。師曰。白槌前。觀一又不成。白槌后。觀二又不是。到這裡任是鐵眼銅睛。也須百雜碎。莫有不避危亡底

【現代漢語翻譯】現代漢語譯本綴腳（比喻多餘無用）。電光石火（比喻迅速）。頭垂尾垂（比喻無精打采）。劈箭追風（比喻速度極快）。半生半死（比喻狀態不佳）。撞著磕著（比喻遭遇困境）。討甚眉毛（比喻多此一舉）。明頭暗頭（比喻公開和隱蔽）。是何眼目（比喻關鍵所在）。總不恁么（比喻完全不是這樣）。正在半途（比喻事情進行到一半）。設使全機未至涯岸（比喻即使全部的機能尚未達到極限）。直饒凈裸裸，赤灑灑，沒可把（比喻一無所有）。尚有廉纖（比喻還有細微之處）。山僧恁么道（比喻老衲這樣說）。且道（比喻請問）。口好作甚麼（比喻嘴巴有什麼用）。良久曰（比喻沉默許久后說）。嘻（語氣詞）。留取吃飯（比喻留著吃飯）。

信州靈鷲山寶積宗映禪師

開堂日。乃橫按拄杖曰（比喻在開堂之日，於是橫著拄著枴杖說）。大眾到這裡（比喻各位來到這裡）。無親無疏（比喻沒有親疏之分）。自然不孤（比喻自然不會感到孤單）。無內無外（比喻沒有內外之別）。縱橫自在（比喻自由自在）。自在不孤（比喻自在而不孤單）。清凈毗盧（Vairochana，清凈法身佛）。釋迦舉令（Sakyamuni，釋迦牟尼佛，頒佈法令）。彌勒分疏（Maitreya，彌勒菩薩，分別疏通）。觀根逗教（比喻觀察根器來施教）。更相回互（比喻互相呼應）。看取寶積拄杖子（比喻看看寶積禪師的這根枴杖）。黑漆光生（比喻黑漆發亮）。兩頭相副（比喻兩頭相稱）。阿呵呵（語氣詞）。是何言歟（比喻這是什麼話呢）。良久曰（比喻沉默許久后說）。世事但將公道斷（比喻世事只要用公道來判斷）。人心難與月輪齊（比喻人心難以像月亮一樣圓滿）。卓一下（比喻頓了一下）。下座（比喻走下座位）。

隆興府景福日餘禪師

僧問（比喻僧人問道）。如何是道（比喻什麼是道）。師曰（比喻禪師說）。天共白雲曉（比喻天空與白雲一同明亮）。水和明月流（比喻水與明月一同流動）。曰如何是道中人（比喻什麼是得道之人）。師曰（比喻禪師說）。先行不到（比喻走在前面的人沒有到達）。末後太過（比喻落在後面的人又太過了）。又僧出衆（比喻又有僧人走出人群）。畫一圓相（比喻畫了一個圓圈）。師以手畫一畫（比喻禪師用手也畫了一下）。僧作舞歸眾（比喻僧人跳舞后回到人群中）。師曰（比喻禪師說）。家有白澤之圖（比喻家裡有白澤的畫像）。必無如是妖怪（比喻一定沒有這樣的妖怪）。乃拈拄杖曰（比喻於是拿起枴杖說）。無量諸佛（比喻無數的佛）。向此轉大法輪（比喻在這裡轉動大法輪）。今古祖師（比喻古今的祖師）。向此演大法義（比喻在這裡闡述大法義）。若信得及（比喻如果能夠相信）。法法本自圓成（比喻一切法本來就是圓滿的）。唸唸悉皆具足（比喻每個念頭都具備一切）。若信不及（比喻如果不能相信）。山僧今日因行不妨掉臂（比喻老衲今天因為行走不妨甩開手臂）。更為重說偈言（比喻再為大家說一遍偈語）。卓一下（比喻頓了一下）。下座（比喻走下座位）。

安吉州上方日益禪師

開堂日。上首白槌罷（比喻開堂之日，上首敲槌完畢）。師曰（比喻禪師說）。白槌前（比喻敲槌之前）。觀一又不成（比喻觀察一又不行）。白槌后（比喻敲槌之後）。觀二又不是（比喻觀察二又不對）。到這裡任是鐵眼銅睛（比喻到了這裡，任憑你是鐵眼銅睛）。也須百雜碎（比喻也必須粉身碎骨）。莫有不避危亡底（比喻難道有不躲避危險死亡的嗎）

【English Translation】 English version 'Dangling feet. Lightning and flint. Head drooping, tail drooping. Splitting arrows, chasing the wind. Half alive, half dead. Bumping and stumbling. Asking for what eyebrows? Obvious head, hidden head. What are these eyes? Not like that at all. Right in the middle. Even if the complete mechanism hasn't reached the shore. Even if completely naked, utterly bare, with nothing to hold onto, there's still a trace. This is how this mountain monk speaks. Now, tell me, what good is a mouth? After a long silence, he said, 'Heh, keep it for eating.'

Zen Master Baoji Zongying of Lingjiu Mountain in Xinzhou

On the day of his inaugural address, he held his staff horizontally and said, 'Everyone, coming here, there's no closeness or distance, naturally not alone. No inside or outside, freely at ease. At ease and not alone, pure Vairochana (清凈法身佛, the pure Dharma body Buddha). Sakyamuni (釋迦牟尼佛, the historical Buddha) issues commands, Maitreya (彌勒菩薩, the future Buddha) distinguishes and clarifies. Observing roots and teaching accordingly, mutually responding. Look at Baoji's staff, black lacquer shining, both ends matching. Ah ha ha, what words are these?' After a long silence, he said, 'Worldly affairs should be judged with fairness, people's hearts are hard to align with the round moon.' He struck once and descended from the seat.

Zen Master Riyu of Jingfu in Longxing Prefecture

A monk asked, 'What is the Dao (道, the Way)?' The master said, 'The sky dawns with white clouds, the water flows with the bright moon.' The monk said, 'What is a person of the Dao?' The master said, 'Going ahead doesn't reach, falling behind is too much.' Another monk came forward, drew a circle. The master drew a circle with his hand. The monk danced and returned to the assembly. The master said, 'If the house has a picture of Baize (白澤, a mythical creature), there will certainly be no such monsters.' Then he picked up his staff and said, 'Countless Buddhas turn the great Dharma wheel here. Ancient and modern patriarchs expound the great Dharma meaning here. If you can believe it, every Dharma is inherently complete, every thought is fully sufficient. If you can't believe it, this mountain monk today, walking along, might as well swing his arms. I'll repeat the verse again.' He struck once and descended from the seat.

Zen Master Riyi of Shangfang in Anji Prefecture

On the day of his inaugural address, after the chief monk struck the gavel, the master said, 'Before the gavel, contemplating one doesn't work. After the gavel, contemplating two isn't right. Arriving here, even if you have iron eyes and copper pupils, you must be utterly shattered. Is there anyone who doesn't avoid danger and death?'

衲僧。試出來看。時有兩僧齊出。師曰。一箭落雙鵰。僧曰。某甲話猶未問。何得著忙。師曰。莫是新羅僧么。僧擬議。師曰。撞露柱漢。便打。問如何是未出世邊事。師曰。井底蝦蟆吞卻月。曰如何是出世邊事。師曰。鷺鷥踏折枯蘆枝。曰去此二途。如何是和尚為人處。師曰。十成好個金剛鉆。攤向街頭賣與誰。問如何是多年水牯牛。師曰。齒疏眼暗。問鬧市相逢事若何。師曰。東行買賤。西行賣貴。曰忽若不作貴不作賤。又作么生。師曰。鎮州蘿蔔。問一切含靈。具有佛性。既有佛性。為甚麼卻撞入驢胎馬腹。師曰。知而故犯。曰未審向甚麼處懺悔。師打曰。且作死馬醫。問覿面相呈時如何。師曰。左眼半斤。右眼八兩。僧提起坐具曰。這個聻。師曰。不勞拈出。乃左右顧視曰。黃面老周行七步。腳根下正好一錐。碧眼胡兀坐九年。頂門上可惜一劄。當時若有個為眾竭力底衲僧。下得這毒手。也免得拈花微笑。空破面顏。立雪齊腰。翻成轍跡。自此將錯就錯。相簍打簍。遂有五葉芬芳。千燈續𦦨。向曲錄木上。唱二作三。于楖栗杖頭。指南為北。直得進前退後。有問法問心之徒。倚門傍墻有覓佛覓祖底漢庭前指柏。便喚作祖意西來。日裡看山。更錯認學人自己。殊不知。此一大事。本自靈明。盡未來際。未嘗間斷

【現代漢語翻譯】現代漢語譯本：『衲僧（指雲遊僧人）。試出來看。』當時有兩個僧人一起出來。師父說：『一箭射落兩隻雕。』僧人說：『我還沒有提問，為何如此著急？』師父說：『莫非是新羅（古代朝鮮半島國家）來的僧人嗎？』僧人猶豫不決。師父說：『真是個撞露柱的漢子（比喻愚笨的人）！』便打了他。問：『如何是未出世（指未證悟）的本源？』師父說：『井底的青蛙吞掉了月亮。』問：『如何是出世（指已證悟）的境界？』師父說：『鷺鷥踩斷了枯萎的蘆葦枝。』問：『去除這兩種途徑，如何是和尚為人處世之道？』師父說：『十成好的金剛鉆，拿到街頭賣給誰？』問：『如何是多年的老水牛？』師父說：『牙齒稀疏，眼睛昏花。』問：『鬧市相逢，事情該如何處理？』師父說：『向東買便宜貨，向西賣高價貨。』問：『如果既不抬高價格也不降低價格，又該怎麼辦？』師父說：『鎮州的蘿蔔。』問：『一切有情眾生，都具有佛性。既然有佛性，為什麼還會墮入驢胎馬腹？』師父說：『明知故犯。』問：『不知該向何處懺悔？』師父打了一下說：『且當死馬醫。』問：『面對面相見時如何？』師父說：『左眼半斤，右眼八兩。』僧人提起坐具說：『這個呢？』師父說：『不必拿出來。』於是左右環顧說：『黃面老（指佛陀）周行七步，腳跟下正好一錐。碧眼胡（指達摩祖師）兀坐九年，頭頂上可惜一札（古代書寫用的小木片）。』當時如果有個為大眾竭力的衲僧，下得了這毒手，也免得拈花微笑，白白地破費了面容，立雪齊腰，反而成了痕跡。自此將錯就錯，相簍打簍（指互相欺騙），於是有了五葉芬芳（指禪宗五家），千燈續焰（指佛法傳承）。在曲錄木上，唱二作三（指顛倒是非），于楖栗杖頭，指南為北（指混淆方向）。以致於進前退後，有問法問心的人。倚門傍墻，有覓佛覓祖的人。庭前指柏樹，便喚作祖師西來之意。白天看山，更錯認是學人自己。殊不知，這一大事（指開悟），本自靈明，盡未來際，未曾間斷。

【English Translation】 English version: 'A wandering monk. Try to come out and see.' At that time, two monks came out together. The master said, 'One arrow strikes down two eagles.' The monk said, 'I haven't even asked my question yet, why are you in such a hurry?' The master said, 'Could you be a monk from Silla (an ancient Korean kingdom)?' The monk hesitated. The master said, 'A man who bumps into a pillar (a metaphor for a foolish person)!' and struck him. Asked, 'What is the matter before emerging into the world (referring to the unawakened state)?' The master said, 'A frog at the bottom of a well swallows the moon.' Asked, 'What is the matter after emerging into the world (referring to the awakened state)?' The master said, 'A heron breaks a withered reed branch.' Asked, 'Leaving aside these two paths, what is the way a monk should conduct himself?' The master said, 'A flawless diamond, who will buy it when it's sold on the street?' Asked, 'What is an old water buffalo of many years?' The master said, 'Sparse teeth and dim eyes.' Asked, 'If we meet in a bustling market, how should things be handled?' The master said, 'Buy cheap in the east, sell dear in the west.' Asked, 'If one neither raises nor lowers the price, what should be done?' The master said, 'Radishes from Zhenzhou.' Asked, 'All sentient beings possess Buddha-nature. Since they have Buddha-nature, why do they fall into the wombs of donkeys and horses?' The master said, 'Knowingly committing the offense.' Asked, 'I don't know where to repent?' The master struck him and said, 'Treat it as a dead horse being treated by a doctor.' Asked, 'What is it like when facing each other directly?' The master said, 'Half a pound in the left eye, eight ounces in the right eye.' The monk raised his sitting mat and said, 'What about this?' The master said, 'No need to bring it out.' Then he looked around and said, 'The yellow-faced old man (referring to the Buddha) walked seven steps, a cone is just right under his feet. The blue-eyed barbarian (referring to Bodhidharma) sat still for nine years, a writing tablet (a small piece of wood used for writing in ancient times) on his head is a pity.' If there had been a wandering monk at that time who exerted himself for the sake of the assembly and could have delivered this deadly blow, he would have avoided the flower-picking smile, wasted his face in vain, stood in the snow up to his waist, and turned it into a trace. From then on, mistakes were compounded, and they deceived each other, and then there were the five fragrant leaves (referring to the five houses of Zen), and the thousand lamps continued to burn (referring to the transmission of the Dharma). On the crooked wooden bench, they sang two and acted three (referring to inverting right and wrong), and on the tip of the Zhalipu staff, they pointed south as north (referring to confusing directions). So that advancing and retreating, there are those who ask about the Dharma and ask about the mind. Leaning against the door and the wall, there are those who seek the Buddha and seek the patriarch. Pointing to the cypress tree in front of the courtyard, they call it the meaning of the patriarch's coming from the West. Looking at the mountain in the daytime, they mistake it for the student himself. Little do they know that this great matter (referring to enlightenment) is inherently luminous and has never been interrupted for the entire future.

。不假修證。豈在思惟。雖鹙子有所不知。非滿慈之所能辯。不見。馬祖一喝。百丈三日耳聾。寶壽令行。鎮州一城眼瞎。大機大用。如迅雷不可停。一唱一提。似斷崖不可履。正當恁么時。三世諸佛。祇可傍觀。六代祖師。證明有分。大眾且道。今日還有證明底么。良久曰。劄。上堂。拾得搬柴。寒山燒火。唯有豐干。巖中冷坐。且道。豐干有甚麼長處。良久曰。家無小使。不成君子。

南嶽下十四世

五祖演禪師法嗣

成都府昭覺寺克勤佛果禪師

彭州駱氏子。世宗儒。師兒時。日記千言。偶游妙寂寺。見佛書三複。悵然如獲舊物。曰予殆過去沙門也。即去家。依自省祝髮。從文照通講說。又從敏行授楞嚴。俄得病瀕死。嘆曰。諸佛涅槃正路。不在文句中。吾欲以聲求色見。宜其無以死也。遂棄去。至真覺勝禪師之席。勝方創臂出血。指示師曰。此曹溪一滴也。師矍然。良久曰。道固如是乎。即徙步出蜀。首謁玉泉皓。次依金鑾信。大溈喆。黃龍心。東林度。僉指為法器。而晦堂稱。他日臨濟一派。屬子矣。最後見五祖。盡其機用。祖皆不諾。乃謂。祖強移換人。出不遜語。忿然而去。祖曰。待。你著一頓熱病打時。方思量我在。師到金山。染傷寒困極。以平日見處試之。無得力者。追

【現代漢語翻譯】現代漢語譯本：不假借任何修行和實證，又豈是思慮和思維所能達到的？即使是舍利弗（Sariputra，智慧第一的佛陀弟子）也有所不知，也不是滿慈子（Purna，善於辯說的佛陀弟子）所能辯論清楚的。你沒看見嗎？馬祖道一（Mazu Daoyi，禪宗大師）一聲棒喝，百丈懷海（Baizhang Huaihai，禪宗大師）三天都聽不見聲音；寶壽（Baoshou，禪宗大師）的命令一下，鎮州（Zhenzhou，地名）全城的人都像瞎了一樣。大機大用，就像迅雷一樣不可阻擋；一唱一提，就像斷崖一樣不可攀登。正在這樣的時候，三世諸佛（過去、現在、未來的一切佛）只能在一旁觀看，六代祖師（禪宗六祖慧能）證明有份。各位，你們說，今天還有人能證明嗎？停頓了很久，說：『劄』（zha，語氣詞）。上堂說法：拾得（Shide，傳說中的僧人）搬柴，寒山（Hanshan，傳說中的僧人）燒火，只有豐干（Fenggan，傳說中的僧人），在巖洞里冷冷地坐著。你們說，豐干有什麼長處？停頓了很久，說：『家裡沒有小廝，就成不了君子。』

南嶽（Nanyue，山名）下第十四世

五祖法演禪師（Wuzu Fayan，禪宗大師）的法嗣

成都府昭覺寺克勤佛果禪師（Foguo Keqin，禪宗大師）

是彭州（Pengzhou，地名）駱氏的兒子。世代都是儒生。禪師小時候，每天能記住一千個字。偶然遊玩妙寂寺（Miaojisi，寺廟名），看到佛經反覆閱讀，悵然若失，好像得到了舊物一樣，說：『我大概是過去的出家人吧。』於是就離開了家，依自省（Zisheng，人名）剃度出家，跟隨文照（Wenzhao，人名）學習講解經書，又跟隨敏行（Minxing，人名）學習《楞嚴經》（Lēngyán jīng，佛教經典）。不久得了重病，瀕臨死亡，嘆息說：『諸佛涅槃（Nirvana，佛教術語，指解脫）的正路，不在文字語句中。我想要通過聲音來尋求色相，看到實相，不應該因此而死去。』於是就放棄了學經，到真覺勝禪師（Zhenjue Sheng，禪宗大師）那裡。勝禪師正在用刀割臂出血，指示禪師說：『這就是曹溪（Caoxi，地名，六祖慧能弘法之地）的一滴。』禪師驚醒，過了很久說：『道本來就是這樣的嗎？』於是就步行離開了四川，首先拜訪了玉泉皓禪師（Yuquan Hao，禪宗大師），然後依止金鑾信禪師（Jinluan Xin，禪宗大師），大溈喆禪師（Dawei Zhe，禪宗大師），黃龍心禪師（Huanglong Xin，禪宗大師），東林度禪師（Donglin Du，禪宗大師），他們都認為禪師是法器。而晦堂禪師（Huitang，禪宗大師）說：『將來臨濟宗（Linji，禪宗派別）這一派，就屬於你了。』最後拜見了五祖法演禪師，用盡了他的機鋒和作用，五祖禪師都不認可。於是說五祖禪師強行改變人，說出了不遜的話，憤怒地離開了。五祖禪師說：『等你得一場熱病的時候，就會想起我的。』禪師到了金山（Jinshan，地名），得了傷寒，非常困頓，用平時所見到的道理來驗證，沒有能夠從中得到力量的，追』

【English Translation】 English version: Without relying on cultivation or realization, how can it be reached through thought and contemplation? Even Sariputra (the Buddha's disciple foremost in wisdom) has things he doesn't know, and Purna (the Buddha's disciple skilled in eloquence) cannot fully articulate it. Haven't you seen? Mazu Daoyi's (a Chan master) single shout left Baizhang Huaihai (a Chan master) deaf for three days; Baoshou's (a Chan master) command caused the entire city of Zhenzhou (a place name) to be as if blind. Great function and great application are like swift thunder, unstoppable; a single utterance, a single lift, is like a sheer cliff, impossible to tread. Right at such a moment, the Buddhas of the three times (past, present, and future) can only observe from the sidelines, and the Sixth Patriarch (Huineng, the Sixth Patriarch of Chan) has a share in the proof. Tell me, everyone, is there anyone here today who can offer proof? After a long pause, he said: 'Zha!' (an interjection) Ascending the hall to preach: Shide (a legendary monk) carries firewood, Hanshan (a legendary monk) tends the fire, only Fenggan (a legendary monk) sits coldly in the cave. Tell me, what is Fenggan's strength? After a long pause, he said: 'Without a small servant at home, one cannot become a gentleman.'

The fourteenth generation under Nanyue (a mountain name)

The Dharma heir of Chan Master Wuzu Fayan (a Chan master)

Chan Master Foguo Keqin of Zhaojue Temple in Chengdu Prefecture (a Chan master)

He was the son of the Luo family of Pengzhou (a place name). His family had been Confucian scholars for generations. As a child, the Chan Master could memorize a thousand words a day. Once, while visiting Miaojue Temple (a temple name), he saw the Buddhist scriptures and read them repeatedly, feeling a sense of longing, as if he had found something old, saying: 'I must have been a monk in the past.' So he left home, had his head shaved by Zisheng (a person's name), and followed Wenzhao (a person's name) to study and explain the scriptures, and also followed Minxing (a person's name) to study the Surangama Sutra (a Buddhist scripture). Soon he became seriously ill and was on the verge of death, sighing: 'The true path to Nirvana (a Buddhist term, referring to liberation) of the Buddhas is not in words and sentences. I want to seek form through sound, to see reality, and should not die because of this.' So he abandoned his studies and went to Chan Master Zhenjue Sheng (a Chan master). Chan Master Sheng was cutting his arm with a knife to draw blood, pointing to the Chan Master and saying: 'This is a drop from Caoxi (a place name, where the Sixth Patriarch Huineng propagated the Dharma).' The Chan Master was startled, and after a long time said: 'Is the Dao originally like this?' So he left Sichuan on foot, first visiting Chan Master Yuquan Hao (a Chan master), then relying on Chan Master Jinluan Xin (a Chan master), Chan Master Dawei Zhe (a Chan master), Chan Master Huanglong Xin (a Chan master), and Chan Master Donglin Du (a Chan master), all of whom considered the Chan Master to be a vessel of the Dharma. And Chan Master Huitang (a Chan master) said: 'In the future, the Linji school (a Chan school) will belong to you.' Finally, he met Chan Master Wuzu Fayan, exhausting his wit and function, but Chan Master Wuzu did not approve. So he said that Chan Master Wuzu was forcibly changing people, said disrespectful words, and left in anger. Chan Master Wuzu said: 'When you get a fever, you will think of me.' The Chan Master arrived at Jinshan (a place name), contracted typhoid fever, and was very tired, using the principles he had seen in the past to verify them, but was unable to gain strength from them, pursuing'

繹五祖之言。乃自誓曰。我病稍間。即歸五祖。病痊尋歸。祖一見而喜。令即參堂。便入侍者寮。方半月。會部使者。解印還蜀。詣祖問道。祖曰。提刑。少年曾讀小艷詩否。有兩句頗相近。頻呼小玉元無事。祇要檀郎認得聲。提刑應喏喏。祖曰。且子細。師適歸侍立次。問曰。聞和尚舉小艷詩。提刑會否。祖曰。他祇認得聲。師曰。祇要檀郎認得聲。他既認得聲。為甚麼卻不是。祖曰。如何是祖師西來意。庭前柏樹子聻。師忽有省。遽出。見雞飛上欄干。鼓翅而鳴。復自謂曰。此豈不是聲。遂袖香入室。通所得。呈偈曰。金鴨香銷錦繡幃。笙歌叢里醉扶歸。少年一段風流事。祇許佳人獨自知。祖曰。佛祖大事。非小根劣器所能造詣。吾助汝喜。祖遍謂山中耆舊曰。我侍者參得禪也。由此所至推為上首。崇寧中。還里省親。四眾迓拜。成都帥翰林郭公知章。請開法六祖。更昭覺。政和間。謝事復出峽南遊。時張無盡。寓荊南。以道學自居。少見推許。師艤舟謁之。劇談華嚴旨要曰。華嚴現量境界。理事全真。初無假法。所以即一而萬。了萬為一。一復一。萬復萬。浩然莫窮。心佛眾生。三無差別。卷舒自在。無礙圓融。此雖極則。終是無風匝匝之波。公於是不覺促榻。師遂問曰。到此與祖師西來意。為同爲別。公曰。

【現代漢語翻譯】現代漢語譯本：他領會了五祖的話，於是自己發誓說：『我病稍微好一點，就回五祖那裡。』病好后立即回去。五祖一見（慧開）就很高興，讓他立刻進入禪堂參禪，於是（慧開）就進入侍者寮房。大約過了半個月，正趕上部使者（官職名）解除官印返回四川，（他）去拜見五祖問道。五祖說：『提刑（官職名），你年輕時讀過艷情詩嗎？有兩句詩很相似：『頻呼小玉元無事，祇要檀郎認得聲。』』提刑應聲說『是是』。五祖說：『你且仔細體會。』慧開禪師剛回到（五祖身邊）侍立時，問道：『我聽說和尚您舉了艷情詩，提刑領會了嗎？』五祖說：『他只聽懂了聲音。』慧開禪師說：『只要檀郎認得聲音，他既然認得聲音，為什麼卻不對呢？』五祖說：『如何是祖師西來意？庭前柏樹子嗎？』慧開禪師忽然有所領悟，急忙跑出去，看見雞飛上欄桿，拍打翅膀鳴叫，又自言自語地說：『這難道不是聲音嗎？』於是（慧開禪師）把香藏在袖子里進入方丈室，通報自己所領悟的道理，呈上偈語說：『金鴨香爐的香已經燃盡，在笙歌人群中醉醺醺地被人攙扶著回去。少年時那段風流韻事，只允許佳人獨自知道。』五祖說：『佛祖的大事，不是小根器、劣等資質的人所能達到的。我為你感到高興。』五祖普遍告訴山中的老修行們說：『我的侍者慧開參透了禪。』因此（慧開禪師）所到之處都被推舉為上首。崇寧年間，（慧開禪師）回到家鄉探親，僧俗四眾都出來迎接拜見。成都長官翰林郭知章，請慧開禪師住持昭覺寺開壇講法，改名為六祖寺。政和年間，（慧開禪師）辭去寺中事務，再次出遊到峽南一帶。當時張無盡（人名），居住在荊南，以精通道學自居，很少讚許別人。慧開禪師停船去拜訪他，深入地談論《華嚴經》的精要義理，說：『《華嚴經》所展現的現量境界，事和理完全是真實的，最初就沒有虛假的法。所以即一就是萬，瞭解萬就是一，一又是一，萬又是萬，浩瀚無邊沒有窮盡。心、佛、眾生，三者沒有差別，舒捲自在，沒有阻礙圓融通達。』『這雖然是最高的道理，但終究是無風時水面上的波紋。』張無盡聽了，不知不覺地把坐榻拉近了。慧開禪師於是問道：『到了這種境界，與祖師西來意，是相同還是不同？』張無盡說：『……』

English version: He understood the words of the Fifth Patriarch and vowed to himself, 'As soon as my illness is slightly better, I will return to the Fifth Patriarch.' He returned immediately after recovering. The Fifth Patriarch was delighted to see (Huikai) and immediately instructed him to enter the meditation hall to practice Chan. So (Huikai) entered the attendant's quarters. About half a month later, it happened that the investigating commissioner (official title) was resigning and returning to Sichuan. (He) went to see the Fifth Patriarch to ask about the Way. The Fifth Patriarch said, 'Investigating Commissioner, have you ever read any erotic poetry when you were young? There are two lines that are quite similar: 'Frequently calling Xiaoyu when there's nothing to do, just wanting Tanlang to recognize the voice.' The Investigating Commissioner responded, 'Yes, yes.' The Fifth Patriarch said, 'You should contemplate this carefully.' Chan Master Huikai had just returned to (the Fifth Patriarch's side) to attend him when he asked, 'I heard that you, Venerable, mentioned erotic poetry. Did the Investigating Commissioner understand it?' The Fifth Patriarch said, 'He only understood the sound.' Chan Master Huikai said, 'Just wanting Tanlang to recognize the voice, since he recognized the voice, why is it not correct?' The Fifth Patriarch said, 'What is the meaning of the Patriarch's coming from the West? Is it the cypress tree in the courtyard?' Chan Master Huikai suddenly had an awakening, rushed out, saw a chicken flying onto the railing, flapping its wings and crowing, and said to himself, 'Isn't this a sound?' So (Chan Master Huikai) hid incense in his sleeve and entered the abbot's room, reported his understanding, and presented a verse saying: 'The incense in the golden duck censer has burned out, drunk and supported back in the midst of singing and dancing. That romantic affair of youth, only allowed the beautiful woman to know alone.' The Fifth Patriarch said, 'The great matter of the Buddhas and Patriarchs cannot be achieved by those of small roots and inferior capacity. I am happy for you.' The Fifth Patriarch told the old practitioners in the mountains, 'My attendant Huikai has penetrated Chan.' Therefore, (Chan Master Huikai) was recommended as the leading monk wherever he went. During the Chongning era, (Chan Master Huikai) returned to his hometown to visit relatives, and the four assemblies of monks and laity came out to greet and pay respects. The Chengdu magistrate, Hanlin Guo Zhizhang, invited Chan Master Huikai to preside over Zhaojue Temple and give Dharma talks, renaming it Sixth Patriarch Temple. During the Zhenghe era, (Chan Master Huikai) resigned from the temple affairs and traveled again to the area south of the gorges. At that time, Zhang Wujin (person's name), resided in Jingnan, priding himself on his mastery of Daoist learning and rarely praising others. Chan Master Huikai stopped his boat to visit him, deeply discussing the essential principles of the Avatamsaka Sutra, saying: 'The directly perceived realm manifested by the Avatamsaka Sutra, phenomena and principle are completely true, and there is no false Dharma from the beginning. Therefore, one is immediately ten thousand, and understanding ten thousand is one, one is again one, and ten thousand is again ten thousand, vast and boundless without end. Mind, Buddha, and sentient beings are not different, freely unfolding and contracting, unobstructed and perfectly integrated.' 'Although this is the ultimate principle, it is ultimately like ripples on the water's surface when there is no wind.' Zhang Wujin, upon hearing this, unconsciously moved his couch closer. Chan Master Huikai then asked, 'Having reached this state, is it the same or different from the meaning of the Patriarch's coming from the West?' Zhang Wujin said, '...'

【English Translation】 English version: He understood the words of the Fifth Patriarch and vowed to himself, 'As soon as my illness is slightly better, I will return to the Fifth Patriarch.' He returned immediately after recovering. The Fifth Patriarch was delighted to see (Huikai) and immediately instructed him to enter the meditation hall to practice Chan. So (Huikai) entered the attendant's quarters. About half a month later, it happened that the investigating commissioner (official title) was resigning and returning to Sichuan. (He) went to see the Fifth Patriarch to ask about the Way. The Fifth Patriarch said, 'Investigating Commissioner, have you ever read any erotic poetry when you were young? There are two lines that are quite similar: 'Frequently calling Xiaoyu when there's nothing to do, just wanting Tanlang to recognize the voice.' The Investigating Commissioner responded, 'Yes, yes.' The Fifth Patriarch said, 'You should contemplate this carefully.' Chan Master Huikai had just returned to (the Fifth Patriarch's side) to attend him when he asked, 'I heard that you, Venerable, mentioned erotic poetry. Did the Investigating Commissioner understand it?' The Fifth Patriarch said, 'He only understood the sound.' Chan Master Huikai said, 'Just wanting Tanlang to recognize the voice, since he recognized the voice, why is it not correct?' The Fifth Patriarch said, 'What is the meaning of the Patriarch's coming from the West? Is it the cypress tree in the courtyard?' Chan Master Huikai suddenly had an awakening, rushed out, saw a chicken flying onto the railing, flapping its wings and crowing, and said to himself, 'Isn't this a sound?' So (Chan Master Huikai) hid incense in his sleeve and entered the abbot's room, reported his understanding, and presented a verse saying: 'The incense in the golden duck censer has burned out, drunk and supported back in the midst of singing and dancing. That romantic affair of youth, only allowed the beautiful woman to know alone.' The Fifth Patriarch said, 'The great matter of the Buddhas and Patriarchs cannot be achieved by those of small roots and inferior capacity. I am happy for you.' The Fifth Patriarch told the old practitioners in the mountains, 'My attendant Huikai has penetrated Chan.' Therefore, (Chan Master Huikai) was recommended as the leading monk wherever he went. During the Chongning era, (Chan Master Huikai) returned to his hometown to visit relatives, and the four assemblies of monks and laity came out to greet and pay respects. The Chengdu magistrate, Hanlin Guo Zhizhang, invited Chan Master Huikai to preside over Zhaojue Temple and give Dharma talks, renaming it Sixth Patriarch Temple. During the Zhenghe era, (Chan Master Huikai) resigned from the temple affairs and traveled again to the area south of the gorges. At that time, Zhang Wujin (person's name), resided in Jingnan, priding himself on his mastery of Daoist learning and rarely praising others. Chan Master Huikai stopped his boat to visit him, deeply discussing the essential principles of the Avatamsaka Sutra, saying: 'The directly perceived realm manifested by the Avatamsaka Sutra, phenomena and principle are completely true, and there is no false Dharma from the beginning. Therefore, one is immediately ten thousand, and understanding ten thousand is one, one is again one, and ten thousand is again ten thousand, vast and boundless without end. Mind, Buddha, and sentient beings are not different, freely unfolding and contracting, unobstructed and perfectly integrated.' 'Although this is the ultimate principle, it is ultimately like ripples on the water's surface when there is no wind.' Zhang Wujin, upon hearing this, unconsciously moved his couch closer. Chan Master Huikai then asked, 'Having reached this state, is it the same or different from the meaning of the Patriarch's coming from the West?' Zhang Wujin said, '...'

同矣。師曰。且得沒交涉。公色為之慍。師曰。不見雲門道。山河大地。無絲毫過患。猶是轉句。直得不見一色。始是半提。更須知有向上全提時節。彼德山臨濟。豈非全提乎。公乃首肯。翌日復舉事法界理法界。至理事無礙法界。師又問。此可說禪乎。公曰。正好說禪也。師笑曰。不然。正是法界量里在。蓋法界量未滅。若到事事無礙法界。法界量滅。始好說禪。如何是佛乾屎橛。如何是佛麻三斤。是故真凈偈曰。事事無礙。如意自在。手把豬頭。口誦凈戒。趁出淫坊。來還酒債。十字街頭。解開布袋。公曰。美哉之論。豈易得聞乎。於是。以師禮留。居碧巖復徙道林。樞密鄧公子常。奏賜紫服師號。詔住金陵蔣山。學者無地以容。來補天寧萬壽。上召見。褒寵甚渥。建炎初。又遷金山。適駕幸維揚入對。賜圓悟禪師。改云居。久之。復領昭覺。僧問。雲門道須彌山意旨如何。師曰。推不向前。約不退後。曰未審還有過也無。師曰。坐卻舌頭。問法不孤起。仗境方生。提坐具曰。這個是境。那個是法。師曰。卻被阇黎奪卻槍。問古人道。楖栗橫擔不顧人。直入千峰萬峰去。未審那裡是他住處。師曰。騰蛇纏足。路布繞身。曰朝看云片片。暮聽水潺潺。師曰。卻須截斷始得。曰此回不是夢。真個到廬山。師曰。高著眼

{ "translations": [ "同矣（相同）。師曰（禪師說）。『且得沒交涉（姑且算是沒有關係）。』公色為之慍（官員臉色不悅）。師曰（禪師說）。『不見雲門道（沒有見到雲門禪師所說的）。山河大地（山河大地），無絲毫過患（沒有絲毫過錯），猶是轉句（仍然是轉語）。直得不見一色（直到什麼都看不到），始是半提（才是半提）。更須知有向上全提時節（更要知道有向上全提的時候）。彼德山臨濟（德山和臨濟），豈非全提乎（難道不是全提嗎）？』公乃首肯（官員這才點頭認可）。", "翌日復舉事法界理法界（第二天又談到事法界和理法界），至理事無礙法界（直到理事無礙法界）。師又問（禪師又問）。『此可說禪乎（這可以說禪嗎）？』公曰（官員說）。『正好說禪也（正好說禪啊）。』師笑曰（禪師笑著說）。『不然（不是這樣）。正是法界量里在（正是在法界的範圍里）。蓋法界量未滅（因為法界的範圍沒有消失）。若到事事無礙法界（如果到了事事無礙法界），法界量滅（法界的範圍消失），始好說禪（才好說禪）。如何是佛乾屎橛（什麼是佛？乾屎橛）。如何是佛麻三斤（什麼是佛？麻三斤）。』", "是故真凈偈曰（所以真凈禪師的偈語說）。『事事無礙（事事無礙），如意自在（如意自在）。手把豬頭（手裡拿著豬頭），口誦凈戒（口裡念著清凈的戒律）。趁出淫坊（趕出妓院），來還酒債（回來還酒債）。十字街頭（十字街頭），解開布袋（解開布袋）。』公曰（官員說）。『美哉之論（多麼精妙的論述），豈易得聞乎（哪裡容易聽到呢）？』", "於是（於是），以師禮留（以對待老師的禮節挽留禪師）。居碧巖（住在碧巖），復徙道林（又遷到道林）。樞密鄧公子常（樞密使鄧公子常），奏賜紫服師號（上奏皇帝賜予禪師紫色的袈裟和師號）。詔住金陵蔣山（詔令禪師住在金陵蔣山）。學者無地以容（求學的人多得沒有地方容納）。來補天寧萬壽（後來到天寧萬壽寺）。上召見（皇帝召見），褒寵甚渥（褒獎寵愛非常優厚）。建炎初（建炎初年），又遷金山（又遷到金山寺）。適駕幸維揚入對（恰逢皇帝駕臨維揚，禪師入宮對答）。賜圓悟禪師（賜號圓悟禪師）。改云居（改住云居寺）。久之（很久以後），復領昭覺（又主持昭覺寺）。", "僧問（有僧人問）。『雲門道須彌山意旨如何（雲門禪師說須彌山的意旨是什麼）？』師曰（禪師說）。『推不向前（推也推不動），約不退後（拉也拉不回）。』曰（僧人說）。『未審還有過也無（不知道還有過錯嗎）？』師曰（禪師說）。『坐卻舌頭（閉上你的嘴）。』", "問法不孤起（問法不能憑空而起），仗境方生（要依靠外境才能產生）。提坐具曰（禪師拿起坐具說）。『這個是境（這個是境），那個是法（那個是法）？』師曰（禪師說）。『卻被阇黎奪卻槍（反而被你奪走了槍）。』", "問（僧人問）。『古人道（古人說）。楖栗橫擔不顧人（拄著楖栗橫著走，不顧別人），直入千峰萬峰去（直接進入千峰萬峰）。未審那裡是他住處（不知道哪裡是他的住處）？』師曰（禪師說）。『騰蛇纏足（就像騰蛇纏住了腳），路布繞身（路布纏繞著身體）。』曰（僧人說）。『朝看云片片（早上看云一片片），暮聽水潺潺（晚上聽水潺潺）。』師曰（禪師說）。『卻須截斷始得（必須截斷才行）。』曰（僧人說）。『此回不是夢（這次不是做夢），真個到廬山（真的到了廬山）。』師曰（禪師說）。『高著眼（眼光要放高）。』" ], "english_translations": [ "Same (Same). The Master said, 'For the time being, let's say it's irrelevant.' The official's expression showed displeasure. The Master said, 'Haven't you seen what Yunmen (Yunmen, a Zen master) said? The mountains, rivers, and great earth (shan he da di) have no fault whatsoever (wu si hao guo huan), yet it's still a turning phrase (zhuan ju). Only when you reach the point of seeing no color (bu jian yi se) is it a half-lift (ban ti). You must also know that there is a time for a complete upward lift (quan ti shi jie). Were not Deshan (Deshan, a Zen master) and Linji (Linji, a Zen master) completely lifting (quan ti) ?' The official then nodded in agreement.", "The next day, they again discussed the Realm of Phenomena (shi fajie) and the Realm of Principle (li fajie), until they reached the Realm of Non-Obstruction between Phenomena and Principle (li shi wu ai fajie). The Master then asked, 'Can this be called Zen (chan)?' The official said, 'It is perfect for discussing Zen.' The Master laughed and said, 'Not so. It is precisely within the measure of the Dharma Realm (fajie liang). Because the measure of the Dharma Realm has not been extinguished. If you reach the Realm of Non-Obstruction of All Phenomena (shi shi wu ai fajie), where the measure of the Dharma Realm is extinguished, then it is good to discuss Zen. What is Buddha? A dried dung stick (gan shi jue). What is Buddha? Three pounds of flax (ma san jin).'", "Therefore, the verse of Zhenjing (Zhenjing, a Zen master) says, 'Unobstructed in all things (shi shi wu ai), at ease as one wishes (ru yi zi zai). Hand holding a pig's head (shou ba zhu tou), mouth reciting pure precepts (kou song jing jie). Chasing out of the brothel (chen chu yin fang), returning to pay the wine debt (lai huan jiu zhai). At the crossroads (shi zi jie tou), opening the bag (jie kai bu dai).' The official said, 'What a beautiful discourse! How easily can one hear such a thing?'", "Therefore, he retained the Master with the respect due to a teacher (yi shi li liu). He resided at Biyan (Biyan), and then moved to Daolin (Daolin). The Privy Councilor Deng Gongzi Chang (Deng Gongzi Chang, a government official) requested that the Emperor bestow a purple robe and a title upon the Master. An edict ordered him to reside at Jiangshan (Jiangshan) in Jinling (Jinling). The students were so numerous that there was no room to accommodate them. He then went to Tianning Wanshou (Tianning Wanshou Temple). The Emperor summoned him and bestowed great praise and favor. At the beginning of the Jianyan era, he moved to Jinshan (Jinshan Temple). It happened that the Emperor visited Weiyang (Weiyang), and the Master entered the palace to answer questions. He was granted the title of Zen Master Yuanwu (Yuanwu, the master's title). He changed his residence to Yunju (Yunju Temple). After a long time, he again led Zhaojue (Zhaojue Temple).", "A monk asked, 'What is the meaning of Yunmen's saying about Mount Sumeru (Xumi Shan, Sumeru Mountain)?' The Master said, 'Push it, it won't move forward; pull it, it won't retreat.' The monk said, 'I don't know if there is still any fault?' The Master said, 'Shut your mouth.'", "Asking about the Dharma does not arise in isolation; it arises depending on the environment. The Master picked up his sitting cloth (zuoju) and said, 'This is the environment; that is the Dharma.' The Master said, 'You have been robbed of your spear.'", "A monk asked, 'An ancient person said, 'Carrying a staff across the shoulder, not caring about others, directly entering thousands of peaks and ten thousand peaks. I don't know where his dwelling place is?' 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9. What is the difference between the two?

10. What is the difference between the two?

。問猿抱子歸青嶂后。鳥衘華落碧巖前。此是和尚舊時安身立命處。如何是道林境。師曰。寺門高開洞庭野。殿腳插入赤沙湖。曰如何是境中人。師曰僧寶。人人滄海珠。曰此是杜工部底。作么生是和尚底。師曰。且莫亂道。曰如何是奪人不奪境。師曰。山僧有眼不曾見。曰如何是奪境不奪人。師曰。阇黎問得自然親。曰如何是人境俱奪。師曰。收。曰如何是人境俱不奪。師曰。放。問有句無句。如藤倚樹。如何得透脫。師曰。倚天長劍逼人寒。曰祇如樹倒藤枯。溈山為甚麼呵呵大笑。師曰。愛他底著他底。曰忽被學人掀倒禪床。拗折拄杖。又作個甚麼伎倆。師曰。也是賊過後張弓。問明歷歷。露堂堂。因甚麼乾坤收不得。師曰。金剛手裡八棱棒。曰忽然一喚便回。還當得活也無。師曰。鹙子目連無奈何。曰不落照。不落用。如何商量。師曰。放下雲頭。曰忽遇其中人時如何。師曰。騎佛殿出山門。曰萬象不來渠獨語。教誰招手上高峰。師曰。錯下名言。上堂。通身是眼見不及。通身是耳聞不徹。通身是口說不著。通身是心鑒不出。直饒盡大地明得。無絲毫透漏。猶在半途。據令全提。且道。如何展演。域中日月縱橫掛。一亙晴空萬古春。上堂。山頭鼓浪。井底揚塵。眼聽似震雷霆。耳觀如張錦繡。三百六十骨節。一

【現代漢語翻譯】現代漢語譯本問：猿猴抱著幼崽回到青色的山峰之後，鳥兒銜著花朵落在碧綠的巖石之前，這是和尚您過去安身立命的地方嗎？什麼是道林的境界？師父說：寺廟大門高高地敞開，面對著洞庭的曠野，殿宇的基腳插入赤沙湖中。問：什麼是境界中的人？師父說：僧寶，人人都是滄海中的珍珠。問：這是杜工部的詩句，那麼什麼是和尚您的詩句？師父說：暫且不要胡說。問：什麼是奪人不奪境？師父說：山僧有眼卻不曾見過。問：什麼是奪境不奪人？師父說：阇黎（Dharani，意為總持，這裡指提問者）問得自然親切。問：什麼是人境俱奪？師父說：收。問：什麼是人境俱不奪？師父說：放。問：有句無句，如藤蔓依附樹木，如何才能透脫？師父說：倚天長劍逼人寒。問：如果樹倒藤枯，溈山（Weishan，人名）為什麼會呵呵大笑？師父說：愛他底，著他底（因為愛著它，所以執著於它）。問：如果忽然被學人掀倒禪床，拗斷拄杖，又該怎麼辦？師父說：也是賊過後張弓（比喻事後才採取行動，為時已晚）。問：明明歷歷，露堂堂，為什麼乾坤（Qiankun，意為天地）都容納不下？師父說：金剛（Vajra，意為金剛，佛教護法神）手裡拿著八棱棒。問：如果忽然一喚便回頭，還算得上是活的嗎？師父說：鹙子（Sariputra，意為舍利弗，佛陀十大弟子之一）和目連（Maudgalyayana，意為目犍連，佛陀十大弟子之一）也無可奈何。問：不落照，不落用，如何商量？師父說：放下雲頭。問：如果忽然遇到其中的人時該怎麼辦？師父說：騎著佛殿出山門。問：萬象不來，他獨自說話，教誰招手上高峰？師父說：錯下名言。上堂：通身是眼也看不及，通身是耳也聽不徹，通身是口也說不著，通身是心也鑒不出。縱然盡大地都明白了，沒有絲毫遺漏，也還在半途。據令全提，且說，如何展現？域中日月縱橫交錯地懸掛著，整個晴空永遠是春天。上堂：山頭鼓浪，井底揚塵，用眼睛聽起來像震耳欲聾的雷霆，用耳朵觀看就像張開的錦繡。三百六十個骨節，一

【English Translation】 English version Question: After the monkeys return to the green peaks carrying their young, and the birds bring flowers to rest before the emerald rocks, is this where you, venerable monk, once settled and established your life? What is the realm of Daolin? The Master said: The temple gate opens high, facing the wilderness of Dongting Lake; the foundation of the hall plunges into the red sandy lake. Question: What are the people within this realm? The Master said: Sangha jewels; each person is a pearl from the vast ocean. Question: These are lines from Du Gongbu (Du Fu, a famous poet of the Tang Dynasty). What are the venerable monk's lines? The Master said: Do not speak recklessly for now. Question: What is 'seizing the person but not the realm'? The Master said: This mountain monk has eyes but has never seen it. Question: What is 'seizing the realm but not the person'? The Master said: The question of the Dharani (Dharani, meaning 'total retention', here referring to the questioner) is naturally intimate. Question: What is 'seizing both person and realm'? The Master said: Gather. Question: What is 'seizing neither person nor realm'? The Master said: Release. Question: With or without a phrase, like a vine clinging to a tree, how can one break through? The Master said: A sky-reaching sword chills people. Question: If the tree falls and the vine withers, why does Weishan (Weishan, a person's name) laugh heartily? The Master said: Loving what is his, attached to what is his. Question: If suddenly a student overturns the meditation bed and breaks the staff, what trickery is that? The Master said: It is also drawing the bow after the thief has gone (meaning taking action too late). Question: Clearly distinct, openly manifest, why can't Qiankun (Qiankun, meaning heaven and earth) contain it? The Master said: The Vajra (Vajra, meaning diamond, a Buddhist protector deity) holds an eight-sided club in his hand. Question: If one suddenly turns back upon being called, can it still be considered alive? The Master said: Sariputra (Sariputra, one of the ten great disciples of the Buddha) and Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha) are helpless. Question: Neither falling into reflection nor falling into use, how should we discuss it? The Master said: Put down the cloud head. Question: What should be done if one suddenly encounters the person within it? The Master said: Ride the Buddha hall out of the mountain gate. Question: The myriad phenomena do not come, he speaks alone; who is taught to wave his hand on the high peak? The Master said: Wrongly establishing names and words. Ascending the hall: The whole body is eyes, yet cannot see; the whole body is ears, yet cannot hear thoroughly; the whole body is a mouth, yet cannot speak; the whole body is a mind, yet cannot discern. Even if the entire earth is understood, without the slightest omission, it is still only halfway. According to the command, lift it up entirely; tell me, how should it be displayed? Within the realm, the sun and moon hang crisscross; throughout the clear sky, it is eternally spring. Ascending the hall: Waves drum on the mountaintop, dust rises from the bottom of the well; hearing with the eyes is like deafening thunder, viewing with the ears is like unfolding brocade. Three hundred and sixty joints, one

一現無邊妙身。八萬四千毛端。頭頭彰寶王剎海。不是神通妙用。亦非法爾如然。茍能千眼頓開。直是十方坐斷。且超然獨脫一句。作么生道。試玉須經火。求珠不離泥。上堂。本來無形段。那復有唇觜。特地廣稱揚。替他說道理。且道。他是阿誰。上堂。十五日已前。千牛拽不回。十五日已后。俊鶻趁不及。正當十五日。天平地平。同明同暗。大千沙界。不出當處。可以含吐十虛。進一步。超越不可。說香水海。退一步。坐斷千里萬里白雲。不進不退。莫道阇黎。老僧也無開口處。舉拂子曰。正當恁么時如何。有時拈在千峰上。劃斷秋云不放高。上堂。十方同聚會。本來身不昧。個個學無為。頂上用鉗錘。此是選佛場。深廣莫能量。心空及第歸。利劍不如錐。龐居士。舌拄梵天。口包四海。有時將一莖草。作丈六金身。有時將丈六金身。作一莖草。甚是奇特。雖然如此。要且不曾動著向上關。且如何是向上關。鑄印筑高壇。上堂。有句無句。超宗越格。如藤倚樹。銀山鐵壁。及至樹倒藤枯。多少人失卻鼻孔。直饒收拾得來。已是千里萬里。祇如未有恁么訊息時如何。還透得么。風暖鳥聲碎。日高華影重。上堂。第一句薦得。祖師乞命。第二句薦得。人天膽落。第三句薦得。虎口橫身。不是循途守轍。亦非革轍移途。

【現代漢語翻譯】現代漢語譯本顯現無邊美妙的法身，每個毛孔都彰顯著無數的寶王佛剎（Buddha-kṣetra，佛的國土）之海。這並非僅僅是神通的奇妙作用，也不是理所當然的自然現象。如果能夠瞬間開啟千眼，就能立刻截斷十方世界。那麼，如何說出那句超然灑脫的話呢？要鑑別玉石，必須經過火的考驗；要尋找珍珠，就不能離開泥土。上堂開示：本來就沒有固定的形狀和體段，哪裡還有嘴唇呢？特意廣泛地讚揚，代替他人宣說佛法真理。那麼，『他』是誰呢？上堂開示：十五日之前，千頭牛也拉不回來；十五日之後，即使是俊俏的鶻（一種鳥）也追趕不上。正當十五日，天平地平，光明與黑暗相同。整個大千世界，都離不開當下這一處。可以包容和吐納整個宇宙，進一步，就超越了不可超越的境界。說香水海（Gandhavyūha，華嚴經描述的世界），退一步，就佔據了千里萬里的白雲。不進不退，不要說各位禪師，老衲我也無從開口。舉起拂塵說：正當這個時候，該如何是好？有時將拂塵放在千峰之上，劃斷秋天的雲彩，不讓它升高。上堂開示：十方世界的同道聚集在一起，本來的面目並沒有被遮蔽。每個人都在學習無為之道，頭頂上卻好像戴著鉗錘。這裡是選佛的考場，深廣得無法衡量。心空無物，就能及第而歸，鋒利的劍還不如錐子。龐居士（Pangyun，唐代禪者），舌頭能頂到梵天（Brahma，天界），口能包容四海。有時將一根草，看作是丈六金身（佛像）；有時將丈六金身，看作是一根草。真是奇特！雖然如此，卻始終沒有觸及到向上的一關。那麼，什麼是向上的一關呢？就像鑄造印章，築起高高的祭壇。上堂開示：有語句也好，沒有語句也好，都要超越宗派和格局。就像藤蔓依靠樹木，銀山鐵壁一樣堅固。等到樹倒藤枯的時候，有多少人會失去鼻孔（失去方向）？即使能夠收拾回來，也已經相隔千里萬里了。如果還沒有這樣的訊息時，又該如何呢？還能穿透嗎？春風溫暖，鳥鳴聲細碎；陽光高照，花影重重疊疊。上堂開示：第一句就領悟，祖師也要乞求饒命；第二句就領悟，人天都要膽戰心驚；第三句就領悟，敢於在虎口橫身。不是遵循舊路，也不是改變道路。

【English Translation】 English version Manifesting boundless wondrous bodies, each of the eighty-four thousand pores revealing a sea of precious Buddha-kṣetras (Buddha-fields). This is not merely a miraculous function of supernatural powers, nor is it simply a natural occurrence. If one can instantly open a thousand eyes, one can immediately sever the ten directions. So, how does one express that transcendent and detached phrase? To test jade, it must be put through fire; to find a pearl, one cannot leave the mud. Ascending the Dharma hall: Originally, there is no fixed form or shape; where, then, are there lips? Deliberately and widely praising, speaking the Dharma on behalf of others. So, who is 'he'? Ascending the Dharma hall: Before the fifteenth day, a thousand oxen cannot pull it back; after the fifteenth day, even a swift falcon cannot catch up. Precisely on the fifteenth day, the scale is level, light and darkness are the same. The entire great chiliocosm (mahāsāhasra) does not go beyond this very place. It can contain and emit the entire universe; taking a step forward transcends the untranscendable. Speaking of the Gandhavyūha (a description of the world in the Avatamsaka Sutra), taking a step back occupies thousands of miles of white clouds. Neither advancing nor retreating, do not say that you, venerable monks, have no place to speak; this old monk also has no place to open his mouth. Raising the whisk, he says: What is it like at just such a time? Sometimes I place it on a thousand peaks, cutting off the autumn clouds, not letting them rise high. Ascending the Dharma hall: Those from the ten directions gather together; the original face is not obscured. Everyone is learning the way of non-action, yet it is as if they are wearing pincers and hammers on their heads. This is the examination hall for selecting Buddhas, its depth and breadth immeasurable. When the mind is empty, one can return having passed the exam; a sharp sword is not as good as an awl. Layman Pangyun (a Chan practitioner of the Tang Dynasty), his tongue can reach Brahma (the heavenly realm), his mouth can encompass the four seas. Sometimes he regards a single blade of grass as a sixteen-foot golden body (Buddha image); sometimes he regards a sixteen-foot golden body as a single blade of grass. How wondrous! Even so, he has never touched the upward gate. So, what is the upward gate? It is like casting a seal, building a high altar. Ascending the Dharma hall: Whether there are words or no words, one must transcend sects and frameworks. Like vines relying on trees, as solid as silver mountains and iron walls. When the trees fall and the vines wither, how many people will lose their nostrils (lose their direction)? Even if one can recover them, it is already thousands of miles away. If there is still no such news, what then? Can you penetrate it? The spring breeze is warm, the birdsong is fragmented; the sun is high, the shadows of the flowers are layered. Ascending the Dharma hall: If you understand the first phrase, even the patriarchs will beg for mercy; if you understand the second phrase, humans and gods will be terrified; if you understand the third phrase, you dare to stand in the tiger's mouth. It is neither following the old path nor changing the path.

透得則六臂三頭。未透。亦人間天上。且三句外。一句作么生道。生涯祇在絲綸上。明月扁舟泛五湖。示眾云。一言截斷。千聖消聲。一劍當頭。橫屍萬里。所以道。有時句到意不到。有時意到句不到。句能刬意。意能刬句。意句交馳。衲僧巴鼻。若能恁么轉去。青天也須吃棒。且道。憑個甚麼。可憐無限弄潮人。畢竟還落潮中死。示眾云。萬仞崖頭撒手。要須其人。千鈞之弩發機。豈為鼷鼠。雲門睦州。當面蹉過。德山臨濟。誑呼閭閻。自余立境立機。作窠作窟。故是滅胡種族。且獨脫一句。作么生道。萬緣遷變渾閒事。五月山房冷似冰。紹興五年八月己酉示微恙。趺坐書偈遺眾。投筆而逝。茶毗。舌齒不壞。設利五色無數。塔于昭覺寺之側。謚真覺禪師。

舒州太平慧勤佛鑒禪師

本郡汪氏子。丱歲。師廣教圓深。試所習得度。每以唯此一事實餘二則非真味之。有省。乃遍參名宿。往來五祖之門有年。恚祖不為印據。與圓悟相繼而去。及悟歸五祖方丈徹證。而師忽至。意欲他邁。悟勉令掛搭。且曰。某與兄相別始月餘。比舊相見時如何。師曰。我所疑者此也。遂參堂。一日聞祖與僧問趙州。如何是和尚家風。州曰。老僧耳聾。高聲問將來。僧再問。州曰。你問我家風。我卻識你家風了也。師即大豁所

【現代漢語翻譯】現代漢語譯本：如果能夠完全領悟，就能顯現六臂三頭（佛教護法神形象，象徵強大的力量和智慧）。如果未能完全領悟，也仍然在人間天上輪迴。那麼，在這三句之外，又該如何表達呢？（禪宗常用語，意指超越常規思維的境界）生活就在絲綸之上（比喻生活自由自在，不受束縛），如同明月下的扁舟，漂浮在五湖之上（比喻心境開闊）。（禪師）開示大眾說：『一句話截斷，千聖都消聲（形容禪語的精闢和力量）。一劍當頭斬下，橫屍萬里（形容禪宗的果斷和決絕）。』所以說，『有時句子到了，意思卻沒到；有時意思到了，句子卻沒到。』句子能夠超越意思，意思也能超越句子。意思和句子交相輝映，才是禪僧的本色。如果能夠這樣運轉自如，青天也得捱打。那麼，憑藉的是什麼呢？可憐那些無盡的弄潮人，最終還是會死在潮水中（比喻執迷不悟的下場）。』（禪師）開示大眾說：『萬仞懸崖上撒手（比喻放下一切執念），需要的是這樣的人。千鈞之弩發射，不是爲了射殺鼷鼠（比喻大材要用在關鍵之處）。』雲門（雲門文偃禪師）和睦州（陳尊宿）都當面錯過了（比喻錯失良機），德山（德山宣鑒禪師）和臨濟（臨濟義玄禪師）都在欺騙百姓。至於那些設立境界、設立機鋒，製造窠臼的人，都是在滅絕佛種。那麼，如何說出獨脫的一句呢？萬般因緣遷變都是閑事，五月里的山房冷得像冰窖（比喻心境的清涼和寂靜）。』紹興五年八月己酉日，（禪師）略感不適，跏趺而坐，寫下偈語留給眾人，然後放下筆去世。火化后，舌頭和牙齒沒有燒壞，舍利子五顏六色，數量眾多。建塔于昭覺寺旁，謚號真覺禪師。

舒州太平慧勤佛鑒禪師

是本郡汪氏的兒子。年少時，跟隨廣教圓深禪師學習。通過考試得以出家。常常認為『只有這一件事是真實的，其餘的都不是真味』，因此有所領悟。於是遍參名宿，在五祖法演禪師門下多年。惱怒五祖不為他印證，與圓悟克勤禪師相繼離開。等到圓悟回到五祖方丈，徹底開悟，而（佛鑒禪師）忽然來到，想要去別處。圓悟勉勵他留下，並且說：『我和兄長分別才一個多月，比起以前相見時如何？』（佛鑒禪師）說：『我所疑惑的就是這個。』於是進入禪堂參禪。一天，聽到五祖與僧人問趙州（趙州從諗禪師）：『如何是和尚家風？』趙州說：『老僧耳聾，高聲問將來。』僧人再次問，趙州說：『你問我家風，我卻識你家風了也。』（佛鑒禪師）當下大徹大悟。

【English Translation】 English version: If one thoroughly penetrates, then six arms and three heads (referring to a Buddhist deity, symbolizing power and wisdom) will manifest. If one does not thoroughly penetrate, one remains in the realms of humans and devas (heavenly beings). Beyond these three phrases, how should one express it? (A common Zen expression, referring to a state beyond conventional thinking) Life is only on the silk thread (a metaphor for a free and unrestrained life), like a flat boat under the bright moon, floating on the Five Lakes (a metaphor for an open and broad mind). The (Zen master) instructed the assembly, saying: 'A single word cuts off, and a thousand sages are silenced (describing the incisiveness and power of Zen words). A sword strikes down, and corpses lie for ten thousand miles (describing the decisiveness and resoluteness of Zen).』 Therefore, it is said, 『Sometimes the phrase arrives, but the meaning does not; sometimes the meaning arrives, but the phrase does not.』 The phrase can transcend the meaning, and the meaning can transcend the phrase. When meaning and phrase intermingle, that is the true essence of a Zen monk. If one can operate in this way, even the blue sky must be beaten. So, what does one rely on? Pitiful are the endless wave-riders, who ultimately die in the tide (a metaphor for the fate of those who are deluded).』 The (Zen master) instructed the assembly, saying: 『Releasing the hand on a ten-thousand-foot cliff (a metaphor for letting go of all attachments) requires such a person. The crossbow of a thousand catties is triggered, not for shooting a tiny mouse (a metaphor for using great talent in a crucial place).』 Yunmen (Yunmen Wenyan) and Muzhou (Chen Zunsu) both missed it face to face (a metaphor for missing an opportunity), Deshan (Deshan Xuanjian) and Linji (Linji Yixuan) were deceiving the people. As for those who establish boundaries, establish opportunities, and create nests and caves, they are all exterminating the Buddhist lineage. So, how should one speak the single phrase of detachment? All the changes of myriad conditions are idle matters, and the mountain room in May is as cold as ice (a metaphor for the coolness and tranquility of the mind).』 On the day of Jiyou in the eighth month of the fifth year of Shaoxing, (the Zen master) felt slightly unwell, sat in the lotus position, wrote a verse for the assembly, and then put down his pen and passed away. After cremation, his tongue and teeth were not burned, and the relics were of various colors and numerous. A pagoda was built next to Zhaojue Temple, and he was posthumously named Zen Master Zhenjue.

Zen Master Fojian Huaiqin of Taiping, Shuzhou

He was the son of the Wang family in this prefecture. As a child, he studied with Zen Master Yuanshen of Guangjiao. He passed the examination and was ordained. He often thought that 『only this one thing is real, and the rest are not true flavor,』 and thus had some understanding. So he visited famous masters everywhere, and stayed at the gate of Zen Master Fayan of Wuzu for many years. Annoyed that Wuzu did not certify him, he and Zen Master Keqin of Yuanwu left one after another. When Yuanwu returned to Wuzu's abbot's room and thoroughly enlightened, (Zen Master Fojian) suddenly arrived, wanting to go elsewhere. Yuanwu encouraged him to stay, and said: 『It has only been a little over a month since I parted with my brother, how is it compared to when we met before?』 (Zen Master Fojian) said: 『What I doubt is this.』 So he entered the Zen hall to practice Zen. One day, he heard Wuzu asking a monk about Zhaozhou (Zhaozhou Congshen): 『What is the family style of the abbot?』 Zhaozhou said: 『The old monk is deaf, ask loudly.』 The monk asked again, and Zhaozhou said: 『You ask about my family style, but I already know your family style.』 (Zen Master Fojian) then had a great enlightenment.

疑曰。乞和尚指示極則。祖曰。森羅及萬象。一法之所印。師展拜。祖令主翰墨。后同圓悟語話次。舉東寺問仰山鎮海明珠因緣。至無理可伸處。圓悟徴曰。既云收得逮索此珠。又道。無言可對。無理可伸。師不能加答。明日謂悟曰。東寺祇索一顆珠。仰山當下傾出一栲栳。悟深肯之。乃告之曰。老兄更宜親近老和尚去。師一日造方丈。未及語。被祖詬罵。懡㦬而退。歸寮閉門打睡。恨祖不已。悟已密知。即往扣門。師曰。誰。悟曰。我。師即開門。悟問。你見老和尚如何。師曰。我本不去。被你賺累。我遭這老漢詬罵。悟呵呵大笑曰。你記得前日下底語么。師曰。是甚麼語。悟曰。你又道。東寺祗索一顆。仰山傾出一栲栳。師當下釋然。悟遂領師。同上方丈。祖才見。遽曰。勤兄。且喜大事了畢。明年命師為第一座。會太平靈源赴黃龍。其席既虛。源薦師于舒守孫鼎臣。遂命補處。五祖付法衣。師受而捧。以示眾曰。昔釋迦文佛。以丈六金襕袈裟。披千尺彌勒佛身。佛身不長。袈裟不短。會么。即此樣無他樣。自是法道大播。政和初。詔住東都智海。五年乞歸。得旨居蔣山。樞密鄧公子常。奏賜徽號椹服。僧問。如何是祖師西來意。師曰。吃醋知酸。吃鹽知咸。曰弓折箭盡時如何。師曰。一場懡㦬。問不與萬法為侶

【現代漢語翻譯】現代漢語譯本有人疑惑地問道：『請和尚開示最高的真理。』祖師回答說：『森羅萬象，都是一法的印記。』這位僧人於是禮拜。祖師讓他主管文書。後來，他與圓悟禪師談話時，提到了東寺問仰山禪師關於鎮海明珠的因緣。當說到無理可申辯之處時，圓悟禪師問道：『既然說收回了，追討這顆明珠，又說無言以對，無理可申辯。』這位僧人無法回答。第二天，他對圓悟禪師說：『東寺只索要一顆明珠，仰山禪師當即傾倒出一竹筐。』圓悟禪師深深地認可了他的說法，於是告訴他：『你更應該親近老和尚。』有一天，這位僧人去方丈室，還沒來得及說話，就被祖師斥責謾罵，他感到慚愧而退了出來，回到自己的房間關上門睡覺，心中對祖師很不滿。圓悟禪師已經暗中知曉此事，就去敲他的門。僧人問道：『誰？』圓悟禪師回答：『我。』僧人立刻打開門。圓悟禪師問道：『你覺得老和尚怎麼樣？』僧人說：『我本來不想去，被你連累了，我遭到這老傢伙的斥責謾罵。』圓悟禪師哈哈大笑說：『你記得前幾天說的那些話嗎？』僧人問：『是什麼話？』圓悟禪師說：『你不是說，東寺只索要一顆明珠，仰山禪師卻傾倒出一竹筐嗎？』這位僧人當下就釋然了。圓悟禪師於是帶領他一同去見方丈。祖師剛一見到他，就立刻說：『勤兄，可喜可賀，大事已經了結。』第二年，祖師任命他為第一座（寺院中的首座僧人）。適逢太平靈源禪師前往黃龍寺，他的席位空缺，靈源禪師向舒州太守孫鼎臣推薦了他，於是被任命填補這個空缺。五祖禪師將付法的衣缽傳給他，他接過並捧著，向大眾展示說：『從前釋迦文佛，用丈六金襕袈裟，披在千尺彌勒佛身上，佛身不長，袈裟不短，明白了嗎？就是這個樣子，沒有其他樣子。』從此，佛法廣為傳播。政和初年，朝廷下詔讓他住持東都智海寺，五年後請求告老還鄉，得到批準居住在蔣山。樞密使鄧公子常上奏朝廷，賜予他『徽號』和『椹服』（僧人的服裝）。有僧人問道：『什麼是祖師西來意？』祖師回答說：『吃醋知酸，吃鹽知咸。』又問：『弓折箭盡時如何？』祖師說：『一場懡㦬（尷尬，不知所措）。』問：『不與萬法為侶，如何？』

【English Translation】 English version Someone asked with doubt: 'Please, venerable monk, instruct me on the ultimate truth.' The Patriarch replied: 'All phenomena in the universe are imprinted by the One Dharma.' The monk then prostrated himself. The Patriarch appointed him to be in charge of documents. Later, when he was talking with Chan Master Yuanwu, he mentioned the story of Dongsi asking Chan Master Yangshan about the 'Sea-Pacifying Pearl'. When they reached the point where there was no reason to argue, Chan Master Yuanwu asked: 'Since it is said that it was recovered, why demand this pearl, and also say that there is nothing to say and no reason to argue?' The monk could not answer. The next day, he said to Chan Master Yuanwu: 'Dongsi only asked for one pearl, but Yangshan immediately poured out a bamboo basket full of them.' Chan Master Yuanwu deeply approved of his statement and then told him: 'You should get closer to the old monk.' One day, this monk went to the abbot's room, but before he could speak, he was scolded and cursed by the Patriarch. He felt ashamed and retreated, returning to his room to close the door and sleep, feeling very dissatisfied with the Patriarch. Chan Master Yuanwu had secretly learned of this matter and went to knock on his door. The monk asked: 'Who is it?' Chan Master Yuanwu replied: 'It is I.' The monk immediately opened the door. Chan Master Yuanwu asked: 'What do you think of the old monk?' The monk said: 'I didn't want to go in the first place, but I was implicated by you. I was scolded and cursed by this old fellow.' Chan Master Yuanwu laughed loudly and said: 'Do you remember what you said a few days ago?' The monk asked: 'What did I say?' Chan Master Yuanwu said: 'Didn't you say that Dongsi only asked for one pearl, but Yangshan poured out a bamboo basket full of them?' The monk was immediately enlightened. Chan Master Yuanwu then led him to see the abbot together. As soon as the Patriarch saw him, he immediately said: 'Brother Qin, congratulations, the great matter has been completed.' The following year, the Patriarch appointed him as the First Seat (the leading monk in the monastery). It happened that Chan Master Taiping Lingyuan went to Huanglong Temple, and his position was vacant. Chan Master Lingyuan recommended him to Sun Dingchen, the prefect of Shuzhou, and he was appointed to fill the vacancy. Chan Master Wuzu passed on the Dharma robe to him. He received it and held it up, showing it to the assembly, saying: 'In the past, Shakyamuni Buddha used a twelve-foot golden kasaya to drape over the thousand-foot Maitreya Buddha's body. The Buddha's body is not long, and the kasaya is not short, do you understand? It is just like this, there is no other way.' From then on, the Dharma was widely spread. In the early years of Zhenghe, the imperial court issued an edict ordering him to reside at the Zhihai Temple in Dongdu. Five years later, he requested to retire and return to his hometown, and was approved to reside at Jiangshan. The Privy Councilor Deng Gongzi Chang memorialized the court, bestowing upon him the 'Honorific Title' and 'Zhenfu' (monk's clothing). A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Patriarch replied: 'Eating vinegar, you know it's sour; eating salt, you know it's salty.' He also asked: 'What about when the bow is broken and the arrows are exhausted?' The Patriarch said: 'A moment of embarrassment (being awkward and at a loss).' Asked: 'How about not associating with the myriad dharmas?'

者。是甚麼人。師曰。拶破露柱。曰歸鄉無路時如何。師曰。王程有限。曰前三三。后三三。又作么生。師曰。六六三十六。問承聞和尚親見五祖。是否。師曰。鐵牛嚙碎黃金草。曰恁么則親見五祖也。師曰。我與你有甚冤仇。曰祇如達磨見武帝。意旨如何。師曰。胡言易辯。漢語難明。曰為甚棲棲暗渡江。師曰。因風借便。問如何是主中賓。師曰。進前退後愁殺人。曰如何是賓中主。師曰。真實之言成妄語。如何是賓中賓。師曰。夫子遊行厄在陳。曰如何是主中主。師曰。終日同行非伴侶。曰賓主已蒙師指示。向上宗乘事若何。師曰。大斧斫了手摩挲。問即心即佛即不問。非心非佛事如何。師曰。昨日有僧問。老僧不對。曰未審。與即心即佛。相去多少。師曰。近則千里萬里。遠則不隔絲毫。曰忽被學人截斷兩頭。歸家穩坐。又作么生。師曰。你家在甚麼處。曰大千沙界內。一個自由身。師曰。未到家在更道。曰學人到這裡。直得東西不辨。南北不分去也。師曰。未為分外。上堂。至道無難。唯嫌揀擇。桃華紅李華白。誰道融融只一色。燕子語黃鶯鳴。誰道關關只一聲。不透祖師關捩子。空認山河作眼睛。上堂。日日日西沉。日日日東上。若欲學菩提。擲下拄杖曰。但看此模樣。五祖周祥。上堂。去年今日時。紅爐

片雪飛。今日去年時。曹娥讀夜碑。末後一句子。佛眼莫能窺。白蓮峰頂上。紅日繞須彌。鳥啄珊瑚樹。鯨吞離水犀。大平家業在。千古襲楊岐。上堂。橫拄杖曰。先照後用。豎起曰。先用后照。倒轉曰。照用同時。卓一下曰。照用不同時。汝等諸人。被拄杖一口吞盡了也。自是你不覺。若向這裡。道得轉身句。免見一場氣悶。其或未然。老僧今日失利。上堂。金烏急玉兔速。急急流光七月十。無窮遊子不歸家。縱歸只在門前立。門前立。把手牽伊不肯入。萬里看看寸草無。殘華落地無人拾。無人拾。一回雨過一回濕。上堂。世尊有密語。迦葉不覆藏。乃曰。你尋常說黃道黑。評品古今。豈不是密語。你尋常折旋俯仰。拈匙把箸。祇揖萬福。是覆藏不覆藏。忽然瞥地去。也不可知。要會么。世尊有密語。冬到寒食一百五。迦葉不覆藏。水泄不通已露贓。靈利衲僧如會得。一重雪上一重霜。上堂。十五日已前事。錦上鋪華。十五日已後事。如海一漚發。正當十五日。大似一尺鏡。照千里之像。雖則真空絕跡。其奈海印發光。任他露柱開華。說甚佛面百丑。何故。到頭霜夜月。任運落前溪。上堂。舉僧問趙州。如何是不遷義。州以手作流水勢。其僧有省。又僧問法眼。不取于相。如如不動。如何是不取于相。見於如如不動

【現代漢語翻譯】現代漢語譯本片片雪花飛舞。今日又如去年此時。曹娥（人名）在夜晚誦讀石碑。最後一句的深意，即使是佛眼也無法窺探。在白蓮峰頂上，紅日的光輝環繞著須彌山（佛教中的聖山）。鳥兒啄食著珊瑚樹，鯨魚吞噬著離開水面的犀牛。太平的家業就在眼前，千百年來都繼承著楊岐（禪宗流派）。上堂說法。橫著拄杖說：『先觀照而後運用。』豎起拄杖說：『先運用而後觀照。』倒轉拄杖說：『觀照和運用同時進行。』用拄杖敲擊一下說：『觀照和運用並非同時。』你們這些人，已經被這拄杖一口吞盡了。只是你們自己沒有察覺。如果能在這裡，說出轉圜的語句，就能免去一場氣悶。如果不能，老僧我今天就失利了。上堂說法。金烏（太陽）飛逝，玉兔（月亮）疾馳，時光飛逝，已是七月十日。無盡的遊子不回家，即使歸來也只是站在門前。站在門前，想要拉他的手，他卻不肯進來。放眼望去，萬里之內寸草不生，殘敗的花朵落在地上，無人拾取。無人拾取，一陣雨過又是一陣濕潤。上堂說法。世尊（釋迦牟尼）有秘密的語言，迦葉（釋迦牟尼的大弟子）沒有隱藏。於是說：『你們平時說長道短，評論古今，難道不是秘密的語言嗎？你們平時的一舉一動，拿起勺子放下筷子，只是作揖問好，是隱藏還是沒有隱藏？』忽然之間就離去了，也不可知。想要明白嗎？世尊有秘密的語言，冬至到來，距離寒食節還有一百零五天。迦葉沒有隱藏，水泄不通，贓物已經暴露。聰明的僧人如果能夠領會，那就是雪上加霜。上堂說法。十五日之前的事情，如同在錦緞上鋪滿鮮花。十五日之後的事情，如同大海中的一個水泡。正在十五日這一天，就像一面一尺長的鏡子，照見千里之外的景象。雖然是真空，沒有軌跡，但是海印（比喻佛的智慧）卻能發出光明。任憑露柱（石柱）開花，說什麼佛面百丑。為什麼呢？最終是霜夜的月亮，順其自然地落入眼前的溪流。上堂說法。舉例說有僧人問趙州（禪宗大師）：『如何是不遷義（不改變的真理）？』趙州用手作出流水的姿勢。那位僧人有所領悟。又有僧人問法眼（禪宗大師）：『不執取于外相，如如不動（真如的境界），如何是不取于外相，見於如如不動？』

【English Translation】 English version Snowflakes are flying. Today is like last year at this time. Cao E (a person's name) recites the stele at night. The meaning of the last sentence, even the Buddha's eye cannot fathom. On the summit of White Lotus Peak, the radiance of the red sun encircles Mount Sumeru (the sacred mountain in Buddhism). Birds peck at coral trees, and whales devour rhinoceroses that have left the water. The peaceful family business is right before our eyes, inherited from Yangqi (a Chan Buddhist school) for thousands of years. Ascending the hall to preach. Holding the staff horizontally, he said: 'First contemplate, then apply.' Raising the staff vertically, he said: 'First apply, then contemplate.' Turning the staff upside down, he said: 'Contemplation and application occur simultaneously.' Striking the staff once, he said: 'Contemplation and application are not simultaneous.' All of you have been swallowed whole by this staff. It's just that you are not aware of it. If you can, from here, utter a turning phrase, you can avoid a bout of frustration. If not, I, the old monk, will be at a disadvantage today. Ascending the hall to preach. The golden crow (sun) flies swiftly, the jade rabbit (moon) races quickly, time flies, it is already the tenth day of the seventh month. Endless wanderers do not return home, even if they return, they only stand at the door. Standing at the door, wanting to take his hand, he refuses to enter. Looking around, within ten thousand miles, not a blade of grass grows, and the withered flowers fall to the ground,無人拾取. No one picks them up, after one rain, it is wet again. Ascending the hall to preach. The World Honored One (Sakyamuni Buddha) has secret words, and Kashyapa (Sakyamuni's chief disciple) did not conceal them. Then he said: 'You usually speak of right and wrong, commenting on the past and present, are these not secret words? Your usual actions, picking up the spoon and putting down the chopsticks, just bowing and greeting, is it concealing or not concealing?' Suddenly he departs, and it is unknowable. Do you want to understand? The World Honored One has secret words, when the winter solstice arrives, there are still one hundred and five days until the Cold Food Festival. Kashyapa did not conceal, the water cannot leak, the stolen goods have already been exposed. If clever monks can comprehend, it is like adding frost to snow. Ascending the hall to preach. The events before the fifteenth day are like spreading flowers on brocade. The events after the fifteenth day are like a bubble in the ocean. On the fifteenth day itself, it is like a one-foot mirror, reflecting the scenery thousands of miles away. Although it is emptiness, without traces, the Samudramudra (symbolizing the Buddha's wisdom) can emit light. Let the stone pillar bloom, what is there to say about the Buddha's face being a hundred times ugly. Why? In the end, it is the moon on a frosty night, naturally falling into the stream before our eyes. Ascending the hall to preach. Citing the example of a monk asking Zhaozhou (Chan master): 'What is the meaning of immutability (unchanging truth)?' Zhaozhou made a gesture of flowing water with his hand. That monk had some understanding. Another monk asked Fayan (Chan master): 'Not grasping at appearances, suchness unmoving (the state of true suchness), what is not grasping at appearances, seeing suchness unmoving?'

。眼曰。日出東方夜落西。其僧亦有省。若也於此見得。方知道。旋嵐偃岳。本來常靜。江河兢注。元自不流。其或未然。不免更為饒舌。天左旋地右轉。古往今來經幾遍。金烏飛玉兔走。才方出海門。又落青山後。江河波渺渺。淮濟浪悠悠。直人滄溟晝夜流。遂高聲曰。諸禪德。還見如如不動么。師室中。以木骰子六隻。面面皆書么字。僧才入。師擲曰。會么。僧擬不擬。師即打出。七年九月八日上堂。祖師心印。狀似鐵牛之機。去即印住。住即印破。直饒不去不住。亦未是衲僧行履處。且作么生是衲僧行履處。待十月前後。為諸人注破。至后月八日。沐浴更衣端坐。手寫數書。別故舊。停筆而化。阇維。收靈骨設利。塔于本山。

舒州龍門清遠佛眼禪師

臨邛李氏子。嚴正寡言。十四圓具。依毗尼究其說。因讀法華經。至是法非思量分別之所能解。持以問講師。講師莫能答。師嘆曰。義學名相。非所以了生死大事。遂卷衣南遊。造舒州太平演禪師法席。因丐于廬州。偶雨。足跌仆地。煩懣間。聞二人交相惡罵。諫者曰。你猶自煩惱在。師于言下有省。及歸凡有所問。演即曰。我不如你。你自會得好。或曰。我不會。我不如你。師愈疑。遂咨決于元禮首座。禮乃以手引師之耳。繞圍爐數匝。且行且語曰

【現代漢語翻譯】現代漢語譯本：眼（指僧人）說：『太陽從東方升起，夜晚在西方落下。』那位僧人也有所領悟。如果能在這裡領悟，才能知道，即使是旋風捲起山嶽，其本性也是常靜的；江河競相奔流，其本質也是不流動的。如果還沒有領悟，那我不免要多費口舌了：天向左旋轉，地向右轉動，自古至今已經經歷了多少遍？太陽鳥飛逝，月亮兔奔跑，才剛剛從海邊升起，又落到青山之後。江河水波浩渺，淮河濟水波浪悠長，一直向著滄溟大海晝夜不停地流淌。』於是高聲說：『各位禪德，還見到如如不動的真如本性嗎？』佛眼禪師在室內，用六個木骰子，每個面上都寫著『么』字。僧人剛進來，佛眼禪師就擲出骰子說：『會嗎？』僧人剛要回答，佛眼禪師就打出去。七年九月八日上堂說法，說：『祖師的心印，就像鐵牛的機關一樣，放開就印住，停住就印破。即使不放開也不停住，也還不是衲僧的修行之處。那麼，什麼是衲僧的修行之處呢？』等待十月前後，為你們註釋破解。到了后一個月八日，沐浴更衣，端坐，親手寫了幾封書信，與故友告別，停筆而圓寂。火化后，收集靈骨舍利，建塔于本山。舒州龍門清遠佛眼禪師臨邛李氏之子。莊重嚴肅，沉默寡言。十四歲時受具足戒。依從毗尼，研究它的學說。因為讀《法華經》，讀到『是法非思量分別之所能解』時，拿著經文去問講師。講師不能回答。佛眼禪師嘆息道：『義學名相，不是了生死大事的方法。』於是收拾行裝，向南遊歷，拜訪舒州太平演禪師的法席。因為在廬州乞食，遇到下雨，腳下打滑跌倒在地。煩悶之間，聽到兩個人互相惡罵，勸架的人說：『你還自己煩惱著呢。』佛眼禪師在這些話下有所領悟。等到回去后，凡是有所疑問，演禪師就說：『我不如你，你自己領會得好。』或者說：『我不會。我不如你。』佛眼禪師更加疑惑。於是向元禮首座請教。元禮首座就用手拉著佛眼禪師的耳朵，繞著火爐轉了幾圈，一邊走一邊說：

【English Translation】 English version: The Eye (referring to the monk) said, 'The sun rises in the east and sets in the west.' That monk also had some understanding. If you can understand this, then you will know that even when a whirlwind overturns mountains, its nature is always still; and though rivers rush and flow, their essence is non-flowing. If you haven't understood this yet, then I must speak more: Heaven rotates to the left, and Earth rotates to the right; how many times have they revolved since ancient times? The golden crow flies, and the jade rabbit runs; it has just emerged from the sea gate, and then it falls behind the green mountains. The river's waves are vast, and the Huai and Ji rivers' waves are long; they flow straight into the vast ocean day and night.' Then he said loudly, 'All you Chan practitioners, do you see the suchness that does not move?' In his room, the Chan master Foyan used six wooden dice, each face of which was written with the character '么' (ma, meaning 'what'). As soon as a monk entered, the master threw the dice and said, 'Do you understand?' As soon as the monk was about to answer, the master struck him out. On the eighth day of the ninth month of the seventh year, he ascended the hall and said, 'The ancestral teacher's mind-seal is like the mechanism of an iron ox; when released, it seals, and when stopped, it breaks. Even if it is neither released nor stopped, it is still not the place where a monk should walk. So, what is the place where a monk should walk?' Wait until around the tenth month, and I will annotate and break it for you all.' On the eighth day of the following month, he bathed, changed clothes, sat upright, personally wrote several letters, bid farewell to old friends, stopped writing, and passed away. After cremation, his spiritual bone relics were collected, and a pagoda was built on this mountain. Chan Master Foyan Qingyuan of Longmen, Shuzhou He was the son of the Li family of Linqiong. He was solemn, serious, and taciturn. At the age of fourteen, he received the full precepts. He followed the Vinaya and studied its doctrines. Because he read the Lotus Sutra and came to the passage 'This Dharma cannot be understood by thought or discrimination,' he took the sutra to ask the lecturer. The lecturer could not answer. Chan Master Foyan sighed, 'Doctrinal learning and terminology are not the way to resolve the great matter of birth and death.' So he packed his bags and traveled south, visiting the Dharma seat of Chan Master Taiping Yan of Shuzhou. Because he was begging for food in Luzhou, he encountered rain and slipped and fell to the ground. In his vexation, he heard two people cursing each other, and the person trying to mediate said, 'You are still troubled yourself.' Chan Master Foyan had some understanding from these words. When he returned, whenever he had any questions, Chan Master Yan would say, 'I am not as good as you; you understand it well yourself.' Or he would say, 'I don't understand. I am not as good as you.' Chan Master Foyan became even more doubtful. So he consulted the head seat Yuanli. The head seat Yuanli then took Chan Master Foyan's ear with his hand, walked around the stove several times, and said as he walked:

。你自會得好。師曰。有冀開發。乃爾相戲耶。禮曰。你他后悟去。方知今日曲折耳。太平將遷海會。師慨然曰。吾持缽方歸。復參。隨往一荒院。安能究決己事耶。遂作偈告辭。之蔣山坐夏。邂逅靈源禪師。日益厚善。從容言話間。師曰。比見都下一尊宿。語句似有緣。靈源曰。演公天下第一等宗師。何故舍而事遠遊。所謂有緣者。蓋知解之師。與公初心相應耳。師從所勉。徑趨海會。後命典謁。適寒夜孤坐。撥爐見火一豆許。恍然自喜曰。深深撥有些子。平生事只如此。遽起閱幾上傳燈錄。至破灶墮因緣。忽大悟。作偈曰。刀刀林鳥啼。披衣終夜坐。撥火悟平生。窮神歸破墮。事皎人自迷。曲淡誰能和。念之永不忘。門開少人過。圓悟因詣其寮。舉青林般土話驗之。且謂。古今無人出得。你如何會。師曰。也有甚難。悟曰。祇如他道。鐵輪天子。寰中旨。意作么生。師曰。我道。帝釋宮中放赦書。悟退語人曰。且喜遠兄便有活人句也。自是隱居四面大中庵。屬天下一新崇寧萬壽寺。舒守王公渙之。命師開法。次補龍門。道望尤振。后遷和之褒禪。樞密鄧公洵武。奏賜師號紫衣。上堂。臺山路上。過客全稀。破灶堂前。感恩無地。雪埋庭柏。冰鎖偃溪。雖在南方火爐頭。不入他家齏甕里。看看。臘月三十日便是。孟

春猶寒。你等諸人。各須努力向前。切忌自生退屈。上堂。卓拄杖曰。圓明瞭知。不由心念。抵死要道。墮坑落塹。畢竟如何。乃倚拄杖下座。上堂。泡幻同無礙。如何不了悟。眼裡瞳人吹叫子。達法在其中。非今亦非古。六隻骰子滿盆紅。大眾。時人為甚麼。坐地看楊州。缽盂著柄新翻樣。牛上騎牛笑殺人。上堂。趙州不見南泉。山僧不識五祖。甜瓜徹蒂甜。苦瓠連根苦。上堂。一葉落天下春。無路尋思笑殺人。下是天上是地。此言不入時流意。南作北東作西。動而止喜而悲。蛇頭蝎尾一試之。猛虎口裡活雀兒。是何言。歸堂去。上堂。千說萬說。不如親面一見。縱不說亦自分明。王子寶刀喻。眾盲摸象喻。禪學中。隔江招手事。望州亭相見事。迥絕無人處事。深山巖崖處事。此皆親面而見之。不在說也。上堂。蘇武牧羊。辱而不屈。李陵望漢。樂以忘歸。是在外國在本國。佛諸弟子中。有者雙足越坑。有者聆箏起舞。有者身埋糞壤。有者呵罵河神。是習氣。是妙用。至於擎叉打地。豎拂敲床。睦州一向閉門。魯祖終年面壁。是為人。是不為人。信知。一切凡夫。埋沒寶藏。殊不丈夫。諸人。何不擺柁張帆。拋江過岸。休更釘樁搖櫓。何日到家。既作曹溪人。又是家裡漢還見家裡事么。僧問。劫火洞然。大千俱壞。

【現代漢語翻譯】現代漢語譯本春寒料峭。你們這些人，都要努力向前，切記自己產生退縮之心。上堂時，禪師拄著禪杖說：『圓滿明瞭的覺知，不是通過心念而得。』如果死守著語言文字，執著于『道』，反而會墮入坑中。那麼，究竟該如何是好呢？』說完，禪師便靠著禪杖走下座位。上堂時，禪師說：『一切事物都如水泡和幻影般虛幻不實，毫無阻礙，為何不能了悟呢？』就像在眼睛的瞳孔里吹奏叫子（一種樂器），真理就在其中。它既不是現在的，也不是過去的。就像六顆骰子擲出滿盆紅色一樣。各位，世人為什麼會坐在原地觀看揚州的美景呢？就像給缽盂安上把手，翻出新的花樣，又像騎在牛背上找牛一樣，真是可笑至極。上堂時，禪師說：『趙州禪師沒有見過南泉禪師，我這個山僧也不認識五祖弘忍。甜瓜從瓜蒂到瓜身都是甜的，苦瓠連根都是苦的。』上堂時，禪師說：『一片樹葉落下，預示著天下的春天即將來臨，沒有辦法用邏輯思維去理解，真是令人發笑。』下面就是上面，上面就是下面，這種說法不符合世俗的觀念。向南說是向北，向東說是向西，動靜、喜悲都是相對的。就像蛇頭和蝎尾一樣，一試便知。猛虎口裡竟然有活蹦亂跳的麻雀。這是什麼意思呢？回禪堂去吧。上堂時，禪師說：『千說萬說，不如親眼見一次。即使不說，也能自然明白。』就像王子寶刀的比喻，眾盲摸象的比喻。禪學中，隔江招手的事情，望州亭相見的事情，在人跡罕至的地方發生的事情，在深山巖崖處發生的事情，這些都是親眼所見才能明白的，不是靠說的。上堂時，禪師說：『蘇武牧羊，受盡屈辱也不屈服；李陵遙望漢朝，快樂得忘記了回家的路。』無論是在外國還是在本國，佛陀的弟子中，有人雙腳跨越泥坑，有人聽著箏聲翩翩起舞，有人將身體埋在糞土之中，有人呵斥辱罵河神。這是習氣，也是妙用。至於擎起叉子打地，豎起拂塵敲打床鋪，睦州禪師一直閉門不出，魯祖達摩終年面壁。這是爲了人，還是不爲了人？要知道，一切凡夫俗子，都埋沒了自身的寶藏，實在不是大丈夫所為。各位，為何不揚起風帆，拋開江河，到達彼岸呢？如果還釘著木樁搖著櫓，要到什麼時候才能到家呢？既然做了曹溪惠能的弟子，又是家裡人，那麼你們見到家裡的事情了嗎？』有僧人問道：『劫火洞燃，整個大千世界都毀滅了，那又如何呢？』

【English Translation】 English version It's still cold in spring. All of you must strive forward and avoid retreating. Ascending the platform, the Zen master struck his staff and said, 'Perfect and clear knowing does not arise from the mind's thoughts. Clinging to words and doctrines leads to falling into pits and traps. So, what is to be done?' Then, leaning on his staff, he descended from the seat. Ascending the platform, the Zen master said, 'All things are like bubbles and illusions, unobstructed. Why not realize this? It's like blowing a 'jiaozi' (a musical instrument) in the pupil of the eye; the Dharma is right there. It's neither now nor ancient. Like six dice showing red all over the bowl. Everyone, why do people sit and watch Yangzhou? It's like putting a handle on a bowl, creating a new design, or riding an ox to find an ox, which is utterly ridiculous.' Ascending the platform, the Zen master said, 'Zen Master Zhaozhou never saw Zen Master Nanquan, and this mountain monk does not know the Fifth Patriarch Hongren. Sweet melon is sweet from stem to end, and bitter gourd is bitter from root to end.' Ascending the platform, the Zen master said, 'One leaf falls, and spring comes to the world. There's no way to understand it through logical thinking, which is laughable. Below is above, and above is below; these words do not enter the minds of the worldly. Saying south is north, saying east is west, movement and stillness, joy and sorrow are relative. Like the head of a snake and the tail of a scorpion, try it and you'll know. A live sparrow in the mouth of a fierce tiger. What does this mean? Return to the meditation hall.' Ascending the platform, the Zen master said, 'Saying a thousand times, saying ten thousand times, is not as good as seeing it once with your own eyes. Even without speaking, it will be naturally clear.' Like the parable of the prince's precious sword, the parable of the blind men touching the elephant. In Zen study, the matter of waving across the river, the matter of meeting at Wangzhou Pavilion, the matter of being in a place where no one is around, the matter of being in deep mountains and cliffs—these are all understood through personal experience, not through words. Ascending the platform, the Zen master said, 'Su Wu herded sheep, enduring humiliation without yielding; Li Ling gazed at the Han Dynasty, happily forgetting the way home.' Whether in a foreign country or in one's own country, among the Buddha's disciples, some step over pits with both feet, some dance to the sound of the zither, some bury themselves in dung, some scold the river god. This is habit, and it is also wonderful function. As for raising a fork to strike the ground, raising a whisk to knock on the bed, Zen Master Muzhou always kept his door closed, and Bodhidharma spent years facing the wall. Is this for people, or not for people? Know that all ordinary people bury their own treasures, which is not the act of a great person. Everyone, why not raise the sails, leave the river, and reach the other shore? If you are still nailing stakes and rowing, when will you get home? Since you are a disciple of Caoqi Huineng, and also a member of the family, have you seen the affairs of the family?' A monk asked, 'When the fire of the kalpa blazes and the entire great thousand world is destroyed, what then?'

未審這個壞不壞。師曰。黑漆桶裡黃金色。問道遠乎哉。觸事而真。如何是道。師曰。頂上八尺五。曰此理如何。師曰。方圓七八寸。問劫火威音前。別是一壺天。御樓前射獵。不是刈茆田。提起坐具曰。這個喚作甚麼。師曰。正是刈茆田。僧便喝。師曰。猶作主在。問僧。孤燈獨照時如何。僧無對。師代曰。露柱證明。師聞開靜板聲。乃曰。據款結案。師嘗題語于龍門延壽壁間曰。佛許有病者當療治。容有將息所也。禪林凡有數名。或曰涅槃。見法身常住。了法不坐也。或曰省行。知此違緣。皆從行苦也。或曰延壽。欲得慧命。扶持色身也。其實使人了生死處也。多見少覺微恙。便入此堂。不強支吾。便有補益。及乎久病思念鄉閭。不善退思滅除苦本。先聖云。病者眾生之良藥。若善服食。無不瘥者也。宣和初。以病辭歸蔣山之東堂。二年書云前一日。飯食訖趺坐。謂其徒曰。諸方老宿。臨終必留偈辭世。世可辭耶。且將安往。乃合掌怡然趨寂。門人函骨歸龍門。塔于靈光臺側。

潭州開福道寧禪師

歙溪汪氏子。壯為道人。于崇果寺執浴。一日將濯足。偶誦金剛經。至於此章句能生信心以此為實。遂忘所知。忽垂足沸湯中。發明己見。后祝髮蔣山。依雪竇老良禪師。逾一年。遍歷叢林。參諸名宿。晚

【現代漢語翻譯】現代漢語譯本問：請問這個（指某種事物或狀態）是好是壞？禪師說：在黑漆桶裡，它呈現黃金般的顏色。問：（成佛悟道的路）很遙遠嗎？禪師說：觸及任何事物都能發現真理。問：什麼是道？禪師說：就在你頭頂上八尺五寸的地方。問：這個道理是什麼？禪師說：方圓不過七八寸。問：在劫火和威音王佛之前，是否還有另一番天地？在御樓前射獵，和在茅田里割草是不同的吧？禪師拿起坐具說：這個叫做什麼？禪師說：這正是割茅草的田地。僧人立刻大喝一聲。禪師說：你仍然執著于自我。禪師問僧人：孤燈獨照的時候，是什麼樣的？僧人無言以對。禪師代答說：露柱可以證明。禪師聽到開靜板的聲音，於是說：根據條款，結案了。禪師曾經在龍門延壽的墻壁上題寫道：佛允許有疾病的人接受治療，也允許有休息的地方。禪林通常有幾個名稱，或者叫做涅槃（Nirvana，寂滅），意思是見到法身（Dharmakaya，佛的法性之身）常住，了解法而不執著於法。或者叫做省行，知道這些違逆的因緣，都是從行為的苦難中產生的。或者叫做延壽，想要得到慧命（Prajna-jiva，智慧的生命），就要扶持這個色身（Rupa-kaya，物質的身體）。實際上，這是使人瞭解生死的地方。很多人稍微感到不適，就進入這個延壽堂，不勉強支撐，就會有補益。等到久病思念家鄉，不善於反思滅除痛苦的根本。先聖說：疾病是眾生的良藥，如果善於服用，沒有不能痊癒的。宣和初年，禪師因為生病辭去職務，回到蔣山的東堂。二年後，禪師在書信中寫道：前一天，飯後趺坐，對他的弟子們說：各地的老禪師，臨終前必定留下偈語辭世。世間可以辭別嗎？又要到哪裡去呢？於是合掌安詳地圓寂了。門人將他的骨灰函送回龍門，建塔于靈光臺側。

潭州開福道寧禪師

是歙溪汪氏的兒子，年輕時做了道人，在崇果寺負責沐浴。一天，他將要洗腳，偶然誦讀《金剛經》，讀到『此章句能生信心，以此為實』，於是忘卻了所知，忽然將腳垂到沸騰的熱水中，從而發明了自己的見解。後來剃度出家于蔣山，依止雪竇老良禪師。一年多以後，遊歷各個叢林，參訪各位名宿。晚年...

【English Translation】 English version Asked: Is this (referring to something or a state) good or bad? The Master said: In a black lacquer bucket, it has the color of gold. Asked: Is the path (to enlightenment) far away? The Master said: Touching any matter can reveal the truth. Asked: What is the Dao (the Way)? The Master said: It is eight feet five inches above your head. Asked: What is the principle behind this? The Master said: It is about seven or eight inches in diameter. Asked: Before the kalpa fire and before Buddha Weiyinwang, is there another realm? Hunting in front of the imperial tower is different from cutting grass in a thatched field, isn't it? The Master picked up his sitting cloth and said: What is this called? The Master said: This is precisely the field for cutting thatch. The monk immediately shouted loudly. The Master said: You are still clinging to the self. The Master asked the monk: When a solitary lamp shines alone, what is it like? The monk had no answer. The Master answered for him: The pillar can testify. The Master heard the sound of the opening-stillness board and then said: According to the terms, the case is closed. The Master once inscribed on the wall of Longevity Hall at Dragon Gate: The Buddha allows those who are sick to receive treatment and also allows for a place to rest. Chan monasteries usually have several names, or it is called Nirvana (Nirvana, extinction), meaning to see the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature) as permanent, understanding the Dharma without being attached to it. Or it is called self-reflection, knowing that these adverse conditions all arise from the suffering of actions. Or it is called prolonging life, wanting to obtain Prajna-jiva (Prajna-jiva, the life of wisdom), one must support this Rupa-kaya (Rupa-kaya, the material body). In reality, this is the place to understand birth and death. Many people, feeling slightly unwell, enter this Longevity Hall, and not forcing themselves will be beneficial. When they are sick for a long time and miss their hometown, they are not good at reflecting on and eliminating the root of suffering. The ancient sage said: Sickness is a good medicine for sentient beings, and if taken well, there is nothing that cannot be cured. In the early years of Xuanhe, the Master resigned due to illness and returned to the East Hall of Jiangshan. Two years later, the Master wrote in a letter: The day before, after eating, I sat in the lotus position and said to my disciples: The old Chan masters of various places will surely leave a verse before their death to bid farewell to the world. Can the world be bid farewell to? And where will one go? Then he joined his palms and passed away peacefully. The disciples sent his ashes back to Dragon Gate and built a pagoda next to the Lingguang Terrace.

Chan Master Daoning of Kaifu Temple in Tanzhou

Was the son of the Wang family of Xixi. In his youth, he became a Daoist and was in charge of bathing at Chongguo Temple. One day, as he was about to wash his feet, he happened to recite the Diamond Sutra, reaching the phrase 'This chapter and verse can generate faith, taking this as reality,' and he forgot what he knew. Suddenly, he lowered his foot into the boiling hot water, thereby discovering his own insight. Later, he was tonsured at Jiangshan and relied on Chan Master Laoliang of Xuedou. More than a year later, he traveled to various monasteries and visited various eminent monks. In his later years...

至白蓮。聞五祖小參。舉忠國師古佛凈瓶。趙州狗子無佛性話。頓徹法源。大觀中。潭帥席公震。請住開福。衲子景從。浴佛上堂。未離兜率。已降王宮。未出母胎。度人已畢。諸禪德。日日日從東畔出。朝朝雞向五更啼。雖然不是桃華洞。春至桃華亦滿溪。又道。毗藍園內。右脅降生。七步周行。四方目顧。天上天下。唯我獨尊。大似貪觀天上月。失卻手中珠。還知落處么。若知落處。方為孝子順孫。茍或未然。不免重下注腳。良久曰。天生伎倆能奇怪。末上輸他弄一場。示眾云。秋日耀長空。秋江浸虛碧。傷嗟門外人。處處尋彌勒。驀路忽抬頭。相逢不相識。諸禪德。既是相逢。為甚麼卻不相識。剪盡霜前竹。臨溪不化龍。上堂。遍界不曾藏。通身無影像。相逢莫訝太愚癡。曠劫至今無伎倆。無伎倆少人知。大抵還他肌骨好。何須臨鏡𦘕蛾眉。上堂。摩竭正令。未免崎嶇。少室垂慈。早傷風骨。腰囊挈錫。孤負平生。煉行灰心。遞相鈍置。爭似春雨晴春山青。白雲三片四片。黃鳥一聲兩聲。千眼大悲看不足。王維雖巧畫難成。直饒便恁么。猶自涉途程。且不涉途程一句。作么生道。人從汴州來。不得東京信。僧問。蓮華未出水時如何。師曰。人天合掌。曰出水后如何。師曰。不礙往來看。問如何是句到意不到。師

曰。瑞草本無根。信手拈來用。曰如何是意到句不到。師曰。領取鉤頭意。莫認定盤星。曰如何是意句俱到。師曰。大悲不展手。通身是眼睛。曰如何是意句俱不到。師曰。君向瀟湘我向秦。政和三年十一月四日。淨髮沐浴。次日齋罷。小參。勉眾行道。辭語誠切。期初七示寂。至日酉時。跏趺而逝。阇維。獲設利五色。歸藏於塔。

彭州大隨南堂元靜禪師(后名道興)

閬之玉山大儒趙公約仲之子也。十歲病甚。每禱之感異夢。舍令出家。師成都大慈寶生院宗裔。元祐三年。通經得度。留講聚有年。而南下。首參永安恩禪師。于臨濟三頓棒話發明。次依諸名宿。無有當意者。聞五祖機峻。欲抑之。遂謁祖。祖乃曰。我此間不比諸方。凡於室中。不要汝進前退後。豎指擎拳。繞禪床作女人拜。提起坐具。千般伎倆。祇要你一言下諦當。便是汝見處。師茫然。退參三載。一日入室罷。祖謂曰。子所下語。已得十分。試更與我說看。師即剖而陳之。祖曰。說亦說得十分。更與我斷看。師隨所問而判之。師曰。好即好。祇是未曾得老僧說話在。齋后可來祖師塔所。與汝一一按過始得。及至彼。祖便以即心即佛。非心非佛。睦州擔板漢。南泉斬貓兒。趙州狗子無佛性有佛性之語編辟之。其所對了無凝滯。至子胡狗

【現代漢語翻譯】現代漢語譯本：問：『什麼是瑞草本無根？』師父說：『隨意拿來用。』問：『什麼是意到句不到？』師父說：『領會鉤頭的意圖，不要認定秤盤上的星。』問：『什麼是意句俱到？』師父說：『大悲菩薩不伸出手，全身都是眼睛。』問：『什麼是意句俱不到？』師父說：『你向瀟湘去，我向秦地行。』政和三年十一月四日，（禪師）剃頭洗浴，第二天齋飯完畢，進行小參，勉勵大家修行，言辭懇切，預定初七圓寂。到了那天酉時，（禪師）跏趺坐化而逝。火化后，獲得五色舍利，歸藏於塔中。彭州大隨南堂元靜禪師（後來改名為道興），是閬州玉山大儒趙公約仲的兒子。十歲時病得很重，每次祈禱都能感應到奇異的夢境，於是捨身出家。禪師在成都大慈寶生院跟隨宗裔學習。元祐三年，通曉經書得以出家。留在講堂多年。之後南下，首先參拜永安恩禪師，在臨濟宗的三頓棒喝下有所領悟。之後又依止多位名宿，但沒有符合心意的。聽說五祖的機鋒峻峭，想要挫其銳氣，於是去拜見五祖。五祖說：『我這裡和別的地方不一樣，凡是在室內，不要你進前退後，豎指擎拳，繞禪床作女人拜，提起坐具，千般伎倆，只要你一言之下諦當，便是你的見處。』禪師茫然。退回參禪三年。一日入室完畢，五祖說：『你所下的語，已經得了十分，試著再和我說說看。』禪師就剖析陳述。五祖說：『說也說得十分，再和我斷看。』禪師隨著所問而判斷。禪師說：『好是好，只是未曾得到老僧說話在。齋飯後可以來祖師塔所，與你一一按過始得。』等到到了那裡，五祖便以即心即佛（一切皆由心生，心即是佛），非心非佛（不可執著於心，也不可執著于非心），睦州擔板漢（睦州禪師的棒喝），南泉斬貓兒（南泉禪師的公案），趙州狗子無佛性有佛性（趙州禪師的公案）之語編辟之，其所對了無凝滯，至子胡狗

【English Translation】 English version: He said, 'Originally, the auspicious grass has no roots; just pick it up and use it.' He asked, 'What is 'the intention arrives, but the phrase doesn't'?' The master said, 'Grasp the intention at the hook's head; don't fixate on the star on the steelyard.' He asked, 'What is 'both the intention and the phrase arrive'?' The master said, 'Great Compassion doesn't extend its hand; the whole body is eyes.' He asked, 'What is 'neither the intention nor the phrase arrives'?' The master said, 'You go towards Xiaoxiang, I go towards Qin.' On the fourth day of the eleventh month of the third year of Zhenghe, (the Chan master) shaved his head and bathed. The next day, after the vegetarian meal, he held a small Dharma assembly, earnestly encouraging everyone to practice the Way. His words were sincere and earnest, and he predicted his passing on the seventh day. When that day arrived, at the hour of You (5-7 pm), (the Chan master) sat in the lotus position and passed away. After cremation, he obtained five-colored sharira (relics), which were enshrined in a pagoda. Chan Master Yuanjing of Nanyang Hall of Dasui in Pengzhou (later named Daoxing) was the son of Zhao Gong Yuezhong, a great Confucian scholar of Yushan in Langzhou. At the age of ten, he became very ill. Every time he prayed, he had strange dreams, so he renounced the world and became a monk. The master studied with Zongyi at the Baosheng Monastery of Daci in Chengdu. In the third year of Yuanyou, he became a monk after mastering the scriptures. He stayed in the lecture hall for many years. Later, he went south and first visited Chan Master En of Yong'an, where he had some understanding under the three blows of Linji's school. After that, he relied on many famous monks, but none of them suited his mind. Hearing that the Fifth Patriarch's (Wuzu's) teaching was sharp, he wanted to blunt its edge, so he went to see the Fifth Patriarch. The Fifth Patriarch said, 'My place is different from other places. In the room, I don't want you to advance or retreat, raise your fingers or clench your fists, circle the meditation bed and bow like a woman, or lift up the seat. With all kinds of tricks, I only want you to have a clear understanding in one word, and that will be your seeing.' The Chan master was at a loss. He retreated and practiced Chan for three years. One day, after leaving the room, the Fifth Patriarch said, 'Your words are already perfect. Try to tell me again.' The Chan master analyzed and explained it. The Fifth Patriarch said, 'Your explanation is also perfect. Now, try to judge it for me.' The Chan master judged according to the questions asked. The Chan master said, 'It's good, but I haven't heard the old monk speak yet. After the vegetarian meal, you can come to the Ancestor's Pagoda, and I will examine it with you one by one.' When he arrived there, the Fifth Patriarch used the words 'the mind itself is Buddha (everything arises from the mind, the mind is Buddha)', 'neither mind nor Buddha (do not be attached to the mind, nor be attached to non-mind)', 'Muzhou carrying a plank (Chan Master Muzhou's shouts and blows)', 'Nanquan cutting the cat (Nanquan Chan Master's koan)', 'Zhaozhou's dog has no Buddha-nature, has Buddha-nature (Zhaozhou Chan Master's koan)' to refute him. His answers were without any hesitation, until the son Hu dog

話。祖遽轉面曰。不是。師曰。不是卻如何。祖曰。此不是。則和前面皆不是。師曰。望和尚慈悲指示。祖曰。看他道。子胡有一狗。上取人頭。中取人腰。下取人腳。入門者好看。才見僧入門。便道。看狗。向子胡道看狗處。下一轉語。教子胡結舌。老僧鈐口。便是你了當處。次日入室。師默啟其說。祖笑曰。不道你不是。千了百當底人。此語祇似先師下底語。師曰。某何人。得似端和尚。祖曰。不然。老僧雖承嗣他。謂他語拙。蓋祇用遠錄公手段。接人故也。如老僧共遠錄公。便與百丈黃檗南泉趙州輩。把手共行。才見語拙即不堪。師以為不然。乃曳杖渡江。適大水泛漲。因留四祖。儕輩挽其歸。又二年。祖方許可。嘗商略古今次。執師手曰。得汝說須是吾舉。得汝舉須是吾說。而今而後。佛祖秘要。諸方關鍵。無逃子掌握矣。遂創南堂以居之。於是名冠寰海。成都帥席公旦。請開法嘉祐。未幾。徙昭覺。遷能仁及大隨。上堂。君王了了。將帥惺惺。一回得勝。六國平寧。上堂。舉臨濟參黃檗之語。白雲端和尚頌云。一拳拳倒黃鶴樓。一趯趯翻鸚鵡洲。有意氣時添意氣。不風流處也風流。師曰。大隨即不然。行年七十老躘蹱。眼目精明耳不聾。忽地有人欺負我。一拳打倒過關東。上堂。問答已。乃曰。有祖已來。

【現代漢語翻譯】話。祖（指禪宗六祖慧能）遽轉面曰：『不是。』師（指馬祖道一）曰：『不是卻如何？』祖曰：『此不是，則和前面皆不是。』師曰：『望和尚慈悲指示。』祖曰：『看他道，子胡有一狗，上取人頭，中取人腰，下取人腳。入門者好看。才見僧入門，便道，看狗。向子胡道看狗處，下一轉語，教子胡結舌，老僧鈐口，便是你了當處。』次日入室，師默啟其說。祖笑曰：『不道你不是千了百當底人。此語祇似先師下底語。』師曰：『某何人，得似端和尚？』祖曰：『不然。老僧雖承嗣他，謂他語拙，蓋祇用遠錄公手段接人故也。如老僧共遠錄公，便與百丈（懷海禪師）黃檗（希運禪師）南泉（普愿禪師）趙州（從諗禪師）輩，把手共行。才見語拙即不堪。』師以為不然，乃曳杖渡江。適大水泛漲，因留四祖（道信禪師）。儕輩挽其歸。又二年，祖方許可。嘗商略古今次，執師手曰：『得汝說須是吾舉，得汝舉須是吾說。而今而後，佛祖秘要，諸方關鍵，無逃子掌握矣。』遂創南堂以居之。於是名冠寰海。成都帥席公旦，請開法嘉祐。未幾，徙昭覺。遷能仁及大隨。上堂：『君王了了，將帥惺惺，一回得勝，六國平寧。』上堂。舉臨濟（義玄禪師）參黃檗之語。白雲端和尚頌云：『一拳拳倒黃鶴樓，一趯趯翻鸚鵡洲。有意氣時添意氣，不風流處也風流。』師曰：『大隨即不然。行年七十老躘躱，眼目精明耳不聾。忽地有人欺負我，一拳打倒過關東。』上堂。問答已，乃曰：『有祖已來。』這段話講述了馬祖道一禪師向六祖慧能求法開悟的故事。慧能先是否定了馬祖的理解，然後指示他參「子胡有一狗」的公案，要他通過對這個公案的理解來達到開悟。慧能認可了馬祖的資質，認為他可以繼承自己的衣缽，並預言他將成為一代宗師。馬祖後來在南堂開創道場，名聲遠揚。他還以生動的比喻，表達了自己對禪的獨特見解，以及對臨濟禪師和白雲端和尚的評價。最後，他以一句『有祖已來』開啟了新的話題。

【English Translation】 The Sixth Patriarch (Huineng) suddenly turned his face and said, 'No.' The Master (Mazu Daoyi) said, 'If it's not, then what?' The Patriarch said, 'If this is not, then everything before is not.' The Master said, 'I hope the Abbot will compassionately instruct me.' The Patriarch said, 'Look at what he says: "Master Hu has a dog that takes people's heads above, their waists in the middle, and their feet below. It's good to see for those who enter the gate." As soon as he sees a monk enter the gate, he says, "Look at the dog." Tell Master Hu where to look at the dog, and give a turning word that makes Master Hu speechless and the old monk shut his mouth. That will be your understanding.' The next day, the Master entered the room and silently inquired about this saying. The Patriarch smiled and said, 'I didn't say you weren't someone who understands everything thoroughly. This saying is just like the saying of the former teacher.' The Master said, 'What kind of person am I to be like Abbot Duan?' The Patriarch said, 'No, although the old monk inherited from him, I say his words are clumsy. He only uses the methods of Yuanlu Gong to receive people. If the old monk were with Yuanlu Gong, he would walk hand in hand with Baizhang (Huaihai Zen Master), Huangbo (Xiyun Zen Master), Nanquan (Puyuan Zen Master), and Zhaozhou (Congshen Zen Master). But if the words are clumsy, it's unbearable.' The Master didn't think so, and dragged his staff across the river. It happened that the flood was rising, so he stayed with the Fourth Patriarch (Daoxin Zen Master). His companions pulled him back. Two years later, the Patriarch finally approved. Once, when discussing ancient and modern times, he held the Master's hand and said, 'If you speak, I must raise it; if you raise it, I must speak. From now on, the secrets of the Buddhas and Patriarchs, the key points of all directions, will not escape your grasp.' Then he founded Nantang to live in. Therefore, his name crowned the world. The Chengdu commander, Xi Gongdan, invited him to open the Dharma in Jiayou. Before long, he moved to Zhaojue, then to Nengren and Dasui. He ascended the hall and said, 'If the king is clear and the generals are alert, one victory will bring peace to the six kingdoms.' Ascending the hall, he quoted Linji's (Yixuan Zen Master) words when visiting Huangbo. Abbot Baiyun Duan praised, 'One punch knocks down the Yellow Crane Tower, one kick overturns Parrot Island. When there is ambition, add ambition; even where there is no elegance, there is elegance.' The Master said, 'Dasui is not like that. At the age of seventy, I am old and staggering, but my eyes are bright and my ears are not deaf. If someone suddenly bullies me, I will knock him down with one punch and send him east of the pass.' Ascending the hall, after the questions and answers, he said, 'Since the time of the Patriarchs...'

時人錯會。祇將言句。以為禪道。殊不知。道本無體。因體而得名。道本無名。因名而立號。祇如適來上座。才恁么出來。便恁么歸眾。且道。具眼不具眼。若道具眼。才恁么出來。眼在甚麼處。若道不具眼。爭合便恁么去。諸仁者。於此見得倜儻分明。則知二祖禮拜依位而立。真得其髓。祇這些子。是三世諸佛命根。六代祖師命脈。天下老和尚安身立命處。雖然如是。須是親到始得。上堂。自己田園任運耕。祖宗基業力須爭。悟須千聖頭邊坐。用向三塗底下行。僧問。祖師心印。請師直指。師曰。你聞熱么。曰聞。師曰。且不聞寒。曰和尚還聞熱否。師曰。不聞。曰為甚麼不聞。師搖扇曰。為我有這個。問如何是奪人不奪境。師曰。活捉魔王鼻孔穿。曰如何是奪境不奪人。師曰。中心樹子屬吾曹。曰如何是人境兩俱奪。師曰。一釣三山連六鰲。曰如何是人境俱不奪。師曰。白日騎牛穿市過。問蓮華未出水時如何。師曰。好。曰出水后如何。師曰。好。曰如何是蓮華。師曰。好。僧禮拜。師曰。與他三個好。萬事一時休。問藏天下於天下即不問。乃舉拳曰。祇如這個作么生藏。師曰。有甚麼難。曰且作么生藏。師曰。衫袖裡。曰未審如何是紀綱佛法底人。師曰。不可是鬼。曰。忽遇殺佛殺祖底來。又作么生支遣。師曰

【現代漢語翻譯】現代漢語譯本世人錯誤地理解。只把言語語句，當作禪的道理。卻不知道，道本來沒有實體，因為依附於實體才得到名稱。道本來沒有名稱，因為有了名稱才建立稱號。就像剛才那位上座，才那樣出來，便那樣回到大眾中。那麼，他是有眼力還是沒有眼力呢？如果說他有眼力，才那樣出來，眼力在哪裡呢？如果說他沒有眼力，怎麼又那樣回去呢？各位，如果能在這裡看得透徹明白，就知道二祖慧可禮拜后依位而立，真是得到了禪的精髓。這些，就是過去、現在、未來三世諸佛的命根，禪宗六代祖師的命脈，天下老和尚安身立命的地方。雖然是這樣，必須親自證到才能明白。上堂說法：自己的田園隨意耕種，祖宗的基業必須努力爭取。開悟的人要坐在千聖的頭頂，作用卻要在三塗（地獄、餓鬼、畜生）底下施行。有僧人問：『祖師心印（Zushi Xin Yin，指禪宗的傳承），請和尚直接指點。』趙州禪師說：『你覺得熱嗎？』僧人說：『覺得熱。』趙州禪師說：『那麼，你就不覺得冷了。』僧人說：『和尚您覺得熱嗎？』趙州禪師說：『不覺得。』僧人說：『為什麼不覺得？』趙州禪師搖著扇子說：『因為我有這個（指扇子）。』問：『什麼是奪人不奪境？』趙州禪師說：『活捉魔王，用鼻孔穿起來。』問：『什麼是奪境不奪人？』趙州禪師說：『中心樹子（Zhongxin Shuzi，比喻堅定的信念）屬於我們。』問：『什麼是人境兩俱奪？』趙州禪師說：『一釣三山連六鰲（Yidiao Sanshan Lian Liu Ao，比喻以一舉動而獲得巨大的利益）。』問：『什麼是人境俱不奪？』趙州禪師說：『白天騎牛穿過鬧市。』問：『蓮花未出水時如何？』趙州禪師說：『好。』問：『出水后如何？』趙州禪師說：『好。』問：『如何是蓮花？』趙州禪師說：『好。』僧人禮拜。趙州禪師說：『給了他三個「好」，萬事一時休。』問：『將天下藏於天下，這個且不問。』於是舉起拳頭說：『就像這個，怎麼藏？』趙州禪師說：『有什麼難的？』問：『那麼怎麼藏？』趙州禪師說：『藏在衣袖裡。』問：『請問什麼是整頓佛法綱紀的人？』趙州禪師說：『不可能是鬼。』問：『如果遇到殺佛殺祖的人來，又該如何應對？』趙州禪師說：

【English Translation】 English version People of the time misunderstand. They only take words and sentences to be the way of Zen. Little do they know that the Dao (道, the Way) originally has no substance; it is named because of substance. The Dao originally has no name; it is given a title because of name. Just like that monk who came forward just now, and then returned to the assembly. Tell me, does he have eyes or not? If he has eyes, where are his eyes when he comes forward like that? If he doesn't have eyes, how can he go back like that? All of you, if you can see this clearly and distinctly, then you will know that the Second Patriarch Huike (二祖慧可) truly grasped the essence when he bowed and stood in his place. These things are the lifeblood of the Buddhas of the three times (past, present, and future), the lifeline of the six generations of Zen patriarchs, and the place where all the old monks in the world settle their lives. Although it is like this, you must personally realize it to understand. Ascending the Dharma hall: Cultivate your own fields as you please, but you must strive for the ancestral heritage. The enlightened one sits atop the heads of a thousand sages, yet their function is carried out beneath the three evil paths (地獄, hell; 餓鬼, hungry ghosts; 畜生, animals). A monk asked: 'The Zushi Xin Yin (祖師心印, the mind-seal of the Patriarchs), please directly point it out, Master.' Master Zhaozhou (趙州禪師) said: 'Do you feel hot?' The monk said: 'I feel hot.' Master Zhaozhou said: 'Then you don't feel cold.' The monk said: 'Does the Master feel hot?' Master Zhaozhou said: 'I don't feel it.' The monk said: 'Why don't you feel it?' Master Zhaozhou waved his fan and said: 'Because I have this (referring to the fan).' Asked: 'What is taking the person but not the environment?' Master said: 'Capture the demon king alive and pierce his nostrils.' Asked: 'What is taking the environment but not the person?' Master said: 'The central tree (Zhongxin Shuzi, 中心樹子, metaphor for firm belief) belongs to us.' Asked: 'What is taking both person and environment?' Master said: 'One hook catches three mountains and connects six Ao (Yidiao Sanshan Lian Liu Ao, 一釣三山連六鰲, a metaphor for gaining great benefits with one action).' Asked: 'What is not taking either person or environment?' Master said: 'Riding an ox through the market in broad daylight.' Asked: 'What is it like when the lotus flower has not yet emerged from the water?' Master said: 'Good.' Asked: 'What is it like after it emerges from the water?' Master said: 'Good.' Asked: 'What is the lotus flower?' Master said: 'Good.' The monk bowed. Master said: 'Giving him three 'goods,' all matters cease at once.' Asked: 'I won't ask about hiding the world in the world.' Then he raised his fist and said: 'Like this, how do you hide it?' Master said: 'What's so difficult?' Asked: 'Then how do you hide it?' Master said: 'Hide it in your sleeve.' Asked: 'May I ask, what is a person who regulates and disciplines the Buddha Dharma?' Master said: 'It can't be a ghost.' Asked: 'If someone comes to kill the Buddha and kill the Patriarchs, how should we deal with them?' Master said:

。老僧有眼不曾見。問學人乍入叢林。乞師指示。師曰。吃粥吃飯。莫教放在腦後。曰終日吃時未嘗吃。師曰。負心衲子。不識好惡。問劫火洞然。大千俱壞。未審。這個壞也無。師曰。阿誰教你恁么問。僧進前鞠躬曰。不審。師曰。是壞不壞。僧無語。問如何是山裡禪。師曰。庭前嫩竹先生筍。澗下枯松長老枝。曰如何是市裡禪。師曰。六街鐘鼓韻鼕鼕。即處鋪金世界中。曰如何是村裡禪。師曰。賊盜消亡蠶麥熟。謳歌鼓舞樂昇平。問如何是諸佛出身處。師曰。問得甚當。曰便恁么去時如何。師曰。答得更奇。問因山見水。見水忘山。山水俱忘。理歸何所。師曰。山僧坐卻舌頭。天地黯黑。有一老宿垂語云。十字街頭。起一間茅廝。祇是不許人屙。僧舉以扣師。師曰。是你先屙了。更教甚麼人屙。宿聞焚香。遙望大隨。再拜謝之。紹興乙卯秋七月大雨雪。山中有異象。師曰。吾期至矣。十七日別郡守。以次越三日。示少恙于天彭。二十四夜。謂侍僧曰。天曉無月時如何。僧無對。師曰。倒教我與汝下火始得。翌日還堋口廨院。留遺誡。蛻然示寂。門弟子奉全身歸。煙霧四合。猿鳥悲鳴。茶毗。異香遍野。舌本如故。設利五色者。不可計。瘞于定光塔之西。后住天童天目文禮。作師畫像贊。可補行實之缺。因並錄此。

【現代漢語翻譯】現代漢語譯本：老和尚有眼卻沒看見。學人剛入叢林，請老師指示。老師說：『吃粥吃飯，不要放在腦後。』學人說：『終日吃時，未曾真吃。』老師說：『負心的衲子，不識好壞。』學人問：『劫火洞然，大千世界都壞了，請問，這個（指「這個」）壞不壞？』老師說：『是誰教你這麼問的？』學人上前鞠躬說：『不明白。』老師說：『是壞還是不壞？』學人無語。學人問：『如何是山裡禪？』老師說：『庭前嫩竹先生筍，澗下枯松長老枝。』學人說：『如何是市裡禪？』老師說：『六街鐘鼓韻鼕鼕，即處鋪金世界中。』學人說：『如何是村裡禪？』老師說：『賊盜消亡蠶麥熟，謳歌鼓舞樂昇平。』學人問：『如何是諸佛出身處？』老師說：『問得甚當。』學人說：『便恁么去時如何？』老師說：『答得更奇。』學人問：『因山見水，見水忘山，山水俱忘，理歸何所？』老師說：『山僧坐卻舌頭，天地黯黑。』有一老宿垂語說：『十字街頭，起一間茅廝，只是不許人屙。』學人舉此來請教老師。老師說：『是你先屙了，還教什麼人屙？』老宿聽聞，焚香，遙望大隨，再拜感謝。紹興乙卯年秋七月，大雨雪，山中有異象。老師說：『我期限到了。』十七日告別郡守，之後過了三天，在天彭示現小病。二十四日夜裡，對侍僧說：『天曉無月時如何？』僧人無對。老師說：『倒教我與汝下火始得。』第二天回到堋口廨院，留下遺誡，安詳示寂。門下弟子奉全身歸葬，煙霧四合，猿鳥悲鳴。茶毗（荼毗，焚燒），異香遍野，舌頭完好如初。舍利（舍利，佛教徒稱僧人遺體火化后結成的珠狀物）五色的，不可計數。埋葬在定光塔的西邊。後來住天童天目文禮，作老師畫像贊。可以補全生平行事的缺失。因此一併記錄在此。 English version: The old monk has eyes but didn't see. A student newly enters the monastery, requesting the master's instruction. The master says, 'Eat congee and rice, don't leave it behind your head.' The student says, 'All day eating, but never truly eating.' The master says, 'Ungrateful monk, not knowing good from bad.' The student asks, 'When the fire of the kalpa (kalpa, an aeon or cosmic cycle) blazes, the great chiliocosm (chiliocosm, a vast cosmic system) is destroyed, may I ask, is 'this' (referring to 'this') destroyed or not?' The master says, 'Who taught you to ask like that?' The student steps forward, bows, and says, 'I don't understand.' The master says, 'Is it destroyed or not destroyed?' The student is speechless. The student asks, 'What is mountain Zen?' The master says, 'In front of the courtyard, tender bamboo first grows shoots; below the ravine, withered pine trees grow old branches.' The student says, 'What is city Zen?' The master says, 'The sound of bells and drums in the six streets, dong dong; right here is a world paved with gold.' The student says, 'What is village Zen?' The master says, 'Thieves and robbers disappear, silkworms and wheat ripen; singing and dancing, joyful peace.' The student asks, 'What is the place where all Buddhas originate?' The master says, 'A very appropriate question.' The student says, 'What if I go like that?' The master says, 'An even more extraordinary answer.' The student asks, 'Because of the mountain, one sees the water; seeing the water, one forgets the mountain; both mountain and water are forgotten, where does the principle return?' The master says, 'This mountain monk has sat down and lost his tongue, heaven and earth are dark.' An old monk offered a saying, 'At the crossroads, build a thatched hut, but no one is allowed to relieve themselves.' The student brings this up to consult the master. The master says, 'You relieved yourself first, who else are you going to teach to relieve themselves?' The old monk heard this, burned incense, looked towards Dasui (Dasui, name of a monastery) from afar, and bowed again in gratitude. In the autumn of the year Yimao (Yimao, a year in the Chinese sexagenary cycle) of the Shaoxing (Shaoxing, reign period of Emperor Gaozong of the Song Dynasty) era, in the seventh month, there was heavy rain and snow, and strange phenomena in the mountains. The master said, 'My time has come.' On the seventeenth day, he bid farewell to the prefect, and three days later, he showed a minor illness in Tianpeng (Tianpeng, a place name). On the night of the twenty-fourth, he said to the attending monk, 'What is it like when dawn comes without the moon?' The monk had no answer. The master said, 'I have to set fire for you to understand.' The next day, he returned to the Pengkou (Pengkou, a place name) office, left his last instructions, and peacefully passed away. The disciples brought his whole body back for burial, smoke and mist gathered, and monkeys and birds cried sadly. Cremation (cremation, the burning of a body), a strange fragrance filled the fields, and the tongue remained as before. Relics (relics, pearl-like or crystalline objects that are found among the cremated ashes of Buddhist spiritual masters) of five colors were countless. He was buried west of the Dingguang Pagoda (Dingguang Pagoda, name of a pagoda). Later, Wenli (Wenli, name of a monk) who lived in Tiantong (Tiantong, name of a monastery) and Tianmu (Tianmu, name of a mountain) wrote a eulogy for the master's portrait. It can supplement the missing details of his life's deeds. Therefore, it is recorded here together.

【English Translation】 English version: The old monk has eyes but didn't see. A student newly enters the monastery, requesting the master's instruction. The master says, 'Eat congee and rice, don't leave it behind your head.' The student says, 'All day eating, but never truly eating.' The master says, 'Ungrateful monk, not knowing good from bad.' The student asks, 'When the fire of the kalpa (kalpa, an aeon or cosmic cycle) blazes, the great chiliocosm (chiliocosm, a vast cosmic system) is destroyed, may I ask, is 'this' (referring to 'this') destroyed or not?' The master says, 'Who taught you to ask like that?' The student steps forward, bows, and says, 'I don't understand.' The master says, 'Is it destroyed or not destroyed?' The student is speechless. The student asks, 'What is mountain Zen?' The master says, 'In front of the courtyard, tender bamboo first grows shoots; below the ravine, withered pine trees grow old branches.' The student says, 'What is city Zen?' The master says, 'The sound of bells and drums in the six streets, dong dong; right here is a world paved with gold.' The student says, 'What is village Zen?' The master says, 'Thieves and robbers disappear, silkworms and wheat ripen; singing and dancing, joyful peace.' The student asks, 'What is the place where all Buddhas originate?' The master says, 'A very appropriate question.' The student says, 'What if I go like that?' The master says, 'An even more extraordinary answer.' The student asks, 'Because of the mountain, one sees the water; seeing the water, one forgets the mountain; both mountain and water are forgotten, where does the principle return?' The master says, 'This mountain monk has sat down and lost his tongue, heaven and earth are dark.' An old monk offered a saying, 'At the crossroads, build a thatched hut, but no one is allowed to relieve themselves.' The student brings this up to consult the master. The master says, 'You relieved yourself first, who else are you going to teach to relieve themselves?' The old monk heard this, burned incense, looked towards Dasui (Dasui, name of a monastery) from afar, and bowed again in gratitude. In the autumn of the year Yimao (Yimao, a year in the Chinese sexagenary cycle) of the Shaoxing (Shaoxing, reign period of Emperor Gaozong of the Song Dynasty) era, in the seventh month, there was heavy rain and snow, and strange phenomena in the mountains. The master said, 'My time has come.' On the seventeenth day, he bid farewell to the prefect, and three days later, he showed a minor illness in Tianpeng (Tianpeng, a place name). On the night of the twenty-fourth, he said to the attending monk, 'What is it like when dawn comes without the moon?' The monk had no answer. The master said, 'I have to set fire for you to understand.' The next day, he returned to the Pengkou (Pengkou, a place name) office, left his last instructions, and peacefully passed away. The disciples brought his whole body back for burial, smoke and mist gathered, and monkeys and birds cried sadly. Cremation (cremation, the burning of a body), a strange fragrance filled the fields, and the tongue remained as before. Relics (relics, pearl-like or crystalline objects that are found among the cremated ashes of Buddhist spiritual masters) of five colors were countless. He was buried west of the Dingguang Pagoda (Dingguang Pagoda, name of a pagoda). Later, Wenli (Wenli, name of a monk) who lived in Tiantong (Tiantong, name of a monastery) and Tianmu (Tianmu, name of a mountain) wrote a eulogy for the master's portrait. It can supplement the missing details of his life's deeds. Therefore, it is recorded here together.

贊曰。東山一會人。唯他不唧𠺕。別處著閑房。叢林難講究。邡水潭蛇出驚人。鈍鐵鍋雞啼白晝。雜劇打來。全火祇候。晚歲放疏慵。卻與俗和同。勤巴子使人勘驗。擲香貼便顯家風。定光無佛。枉費羅籠。臨行搖鐸向虛空。那知喪盡白雲宗。

漢州無為宗泰禪師

涪城人。自出關遍游叢社。至五祖。告香日。祖舉趙州洗缽盂話。俾參。洎入室。舉此話問師。你道。趙州向伊道甚麼。這僧便悟去。師曰。洗缽盂去聻。祖曰。你祇知路上事。不知路上滋味。師曰。既知路上事。路上有甚滋味。祖曰。你不知耶。又問你。曾游浙否。師曰。未也。祖曰。你未悟在。師自此凡五年不能對。祖一日昇堂顧眾曰。八十翁翁輥繡毬。便下座。師欣然出衆曰。和尚試輥一輥看。祖以手作打仗鼓勢。操蜀音。唱綿州巴歌曰。豆子山打瓦鼓。楊平山撒白雨。白雨。下取龍女。織得絹二丈五。一半屬羅江。一半屬玄武。師聞大悟。掩祖口曰。祇消唱到這裡。祖大笑而歸。師后還蜀。四眾請開法無為。遷正法。上堂。此一大事因緣。自從世尊拈華。迦葉微笑。世尊曰。吾有正法眼藏。分付摩訶大迦葉。以後燈燈相續。祖祖相傳。迄至於今。綿綿不墜。直得遍地生華。故號涅槃妙心。亦曰本心。亦曰本性。亦曰本來面目。亦曰第一

義諦。亦曰爍迦羅眼。亦曰摩訶大般若。在男曰男。在女曰女。汝等諸人。但自悟去。這般儘是閑言語。遂拈起拂子曰。會了喚作禪。未悟果然難難難。目前隔個須彌山。悟了易易易。信口道來無不是。僧問。如何是佛。師曰。阿誰教你恁么問。僧擬議。師曰。了。

蘄州五祖表自禪師

懷安人也。初依祖最久。未有省。時圓悟為座元。師往請益。悟曰。兄有疑處。試語我。師遂舉德山小參不答話。問話者三十棒。悟曰。禮拜著。我作得你師。舉話尚不會。師作禮竟。悟令再舉前話。師曰。德山小參不答話。悟掩其口曰。但恁么看。師出揚聲曰。屈屈。豈有公案。祇教人看一句底道理。有僧謂師曰。兄不可如此說。首座須有方便。因靜坐體究。及旬頓釋所疑。詣悟禮謝。悟曰。兄始知吾不汝欺。又詣方丈。祖迎笑。自爾。日深玄奧。祖將歸寂。遺言郡守。守命嗣其席。衲子四至不可遏。師榜侍者門曰。東山有三句。若人道得即掛搭。衲子皆披靡。一日有僧。𢹂坐具徑造丈室。謂師曰。某甲道不得。祇要掛搭。師大喜。呼維那。于明窗下安排。上堂。世尊拈華。迦葉微笑。時人祇知拈華微笑。要且不識世尊。僧問。如何是祖師西來意。師曰。荊棘林中舞柘枝。曰如何是佛。師曰。新生孩子擲金盆。

【現代漢語翻譯】現代漢語譯本：義諦（真理的意義），也叫做爍迦羅眼（Shakara的眼睛，象徵智慧），也叫做摩訶大般若（偉大的智慧）。在男人身上就說是男人，在女人身上就說是女人。你們這些人，只要自己去領悟就行了。這些都只是閑話。於是拿起拂塵說：『領會了就叫做禪，沒有領悟果然是難啊難啊難。眼前隔著一座須彌山（Mount Sumeru，佛教宇宙觀中的聖山）。領悟了就容易啊容易啊容易，隨口說來沒有不是的。』有僧人問：『什麼是佛？』禪師說：『是誰教你這麼問的？』僧人猶豫不決。禪師說：『明白了。』

蘄州五祖表自禪師

是懷安人。最初跟隨五祖弘忍（Daman Hongren）很久，但沒有領悟。當時圓悟克勤（Yuanwu Keqin）是座元（寺院中的首座）。禪師前去請教。圓悟說：『你有什麼疑問，試著告訴我。』禪師於是舉了德山宣鑒（Deshan Xuanjian）小參時不回答問題，問話的人打三十棒的公案。圓悟說：『禮拜去吧，我來做你的老師。舉個話頭都還不會。』禪師行禮完畢。圓悟讓他再舉剛才的話。禪師說：『德山小參不答話。』圓悟摀住他的嘴說：『只要這樣看。』禪師出來大聲說：『冤枉啊冤枉啊，哪裡有什麼公案，只是教人看一句的道理。』有僧人對禪師說：『你不能這麼說，首座一定有方便法門。』因此身體力行地研究，過了十天就頓悟了所疑惑的地方，去向圓悟禮拜感謝。圓悟說：『你現在才知道我沒有欺騙你。』又去方丈室拜見弘忍，弘忍笑著迎接他。從此以後，禪師的境界日益深奧玄妙。弘忍將要圓寂時，遺言告訴郡守，郡守命令他繼承五祖的位子。來參學的僧人從四面八方趕來，無法阻止。禪師在侍者門上貼了榜文說：『東山（指弘忍）有三句，如果有人說得出來就可以掛單。』僧人們都感到無所適從。有一天，有個僧人帶著坐具直接來到方丈室，對禪師說：『我不會說，只是想要掛單。』禪師非常高興，叫來維那（寺院中的僧職，負責僧眾事務），在明亮的窗下安排他住下。禪師上堂說法：『世尊（釋迦牟尼佛）拈花，迦葉（Mahākāśyapa，釋迦牟尼佛的十大弟子之一）微笑。世人只知道拈花微笑，卻不認識世尊。』有僧人問：『什麼是祖師西來意？』禪師說：『荊棘林中舞柘枝（一種舞蹈）。』又問：『什麼是佛？』禪師說：『新生孩子擲金盆。』

【English Translation】 English version: 'The meaning of truth.' Also called 'Shakara's Eye' (Shakara's Eye, symbolizing wisdom). Also called 'Mahaprajna' (Great Wisdom). In a man, it is called a man; in a woman, it is called a woman. All of you, just realize it yourselves. All of this is just idle talk.' Then he picked up the whisk and said, 'Understanding it is called Chan (Zen), not understanding it is indeed difficult, difficult, difficult. A Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology) separates you from it. Understanding it is easy, easy, easy; whatever you say is all correct.' A monk asked, 'What is Buddha?' The master said, 'Who taught you to ask like that?' The monk hesitated. The master said, 'Understood.'

Chan Master Biaozhi of the Fifth Patriarch of Qizhou

He was a native of Huaian. He initially followed the Fifth Patriarch Hongren (Daman Hongren) for a long time but did not attain enlightenment. At that time, Yuanwu Keqin (Yuanwu Keqin) was the head monk (the senior monk in the monastery). The master went to seek instruction. Yuanwu said, 'If you have any doubts, try telling me.' The master then cited the case of Deshan Xuanjian (Deshan Xuanjian) not answering questions during the small assembly, and striking anyone who asked a question thirty times. Yuanwu said, 'Go and bow, I will be your teacher. You can't even cite a case.' After the master bowed, Yuanwu had him cite the previous case again. The master said, 'Deshan does not answer questions during the small assembly.' Yuanwu covered his mouth and said, 'Just look at it like that.' The master came out and exclaimed loudly, 'Injustice, injustice! Where is there any case? It just teaches people to look at the meaning of a single phrase.' A monk said to the master, 'You can't say that, the head monk must have a skillful means.' Therefore, he diligently studied it, and after ten days, he suddenly understood his doubts and went to bow and thank Yuanwu. Yuanwu said, 'Now you know that I did not deceive you.' He also went to the abbot's room to see Hongren, who greeted him with a smile. From then on, the master's state became increasingly profound and mysterious. When Hongren was about to pass away, he left a message for the prefect, who ordered him to succeed the Fifth Patriarch's position. Monks came from all directions to study, and it was impossible to stop them. The master posted a notice on the attendant's door saying, 'Dongshan (referring to Hongren) has three phrases, if anyone can say them, they can stay.' The monks were all at a loss. One day, a monk brought his sitting cloth directly to the abbot's room and said to the master, 'I can't say them, I just want to stay.' The master was very happy and called the director (the monastic officer in charge of the monks' affairs) to arrange for him to stay under the bright window. The master ascended the hall and preached, 'The World Honored One (Shakyamuni Buddha) held up a flower, and Kashyapa (Mahākāśyapa, one of the ten great disciples of Shakyamuni Buddha) smiled. People only know about holding up a flower and smiling, but they do not recognize the World Honored One.' A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Dancing with a zhezhi (a type of dance) in a thorny forest.' He also asked, 'What is Buddha?' The master said, 'A newborn child throws a golden basin.'

靳州龍華道初禪師

梓之馬氏子。為祖侍者有年。住龍華日。上堂曰。雞見便鬥。犬見便咬。殿上鴟吻。終日相對。為甚麼卻不瞋。便下座。師機辯峻捷。門人罔知造詣。一日謂眾曰。昨日離城市。白雲空往還。松風清耳目。端的勝人間。召眾曰。此是先師末後句。有頃。脫然而逝。

嘉州九頂清素禪師

本郡郭氏子。于乾明寺剃染。遍扣禪扄。晚謁五祖。聞舉首山答西來意語。倏然契悟。述偈曰。顛倒顛。顛倒顛。新婦騎驢阿家牽。便恁么太無端。回頭不覺布衫穿。祖見乃問。百丈野狐話。又作么生。師曰。來說是非者。便是是非人。祖大悅。久之辭歸。住清溪。次遷九頂。太守呂公來。瞻大像問曰。既是大像。因甚麼肩負兩楹。師曰。船上無散工。至閣下睹觀音像。又問。彌勒化境。觀音何來。師曰。家富小兒嬌。守乃禮敬。勤老宿至。師問。舞劍當咽時如何。曰伏惟尚饗。師詬曰。老賊死去。你問我。勤理前語問之。師叉手揖曰。拽破。紹興乙卯四月二十四日得微疾。書偈遺眾曰。木人備舟。鐵人備馬。丙丁童子穩穩登。喝散白雲歸去也。竟爾趨寂。

元禮首座

閩人也。受業焦山。初參演和尚于白雲。凡入室。必謂曰。衲僧家明取緇素好。師疑之不已。一日演升堂。舉首山新

【現代漢語翻譯】現代漢語譯本靳州龍華道初禪師

梓州馬氏之子。多年擔任祖師的侍者。住在龍華寺時，上堂說法：『雞見到就打鬥，狗見到就撕咬。殿上的鴟吻（一種屋脊上的裝飾），整天相對，為什麼卻不爭吵？』說完便下座。道初禪師機鋒敏銳，辯才快捷，門人弟子卻不瞭解他的真正境界。一天，他對眾人說：『昨日離開城市，只見白雲在空中來來往往，松風清爽耳目，實在勝過人間。』召集眾人說：『這是先師最後的遺言。』不久，便安然去世。

嘉州九頂山清素禪師

本郡郭氏之子。在乾明寺剃度出家。廣泛參訪各處禪師。晚年參謁五祖法演禪師，聽聞法演禪師舉首山省念禪師回答『西來意』的話，忽然領悟。於是作偈說：『顛倒顛，顛倒顛，新娘騎驢公公牽。這樣實在太沒道理，回頭一看不知不覺布衫穿。』五祖法演禪師見到后問他：『百丈野狐（百丈懷海禪師因錯答因果而墮野狐身的故事）的話，你又怎麼理解？』清素禪師說：『來說是非者，便是是非人。』五祖法演禪師非常高興。很久之後，清素禪師辭別五祖回到家鄉，住在清溪。後來遷到九頂山。太守呂公前來拜訪，看到大佛像，問道：『既然是大佛像，為什麼肩上扛著兩根柱子？』清素禪師說：『船上沒有閑人。』到了閣樓，看到觀音像，又問：『彌勒菩薩化現的境界，觀音菩薩為何而來？』清素禪師說：『家境富裕，小孩就嬌慣。』太守於是禮敬清素禪師。勤老宿前來拜訪，清素禪師問：『舞劍當咽喉的時候，該如何？』勤老宿回答：『伏惟尚饗（祭祀時祝禱之辭）。』清素禪師斥責道：『老賊，你去死吧！你問我？』勤老宿於是將之前的話拿出來反問清素禪師。清素禪師拱手作揖說：『拽破（打破）。』紹興乙卯年四月二十四日，清素禪師得了小病，寫下偈子留給眾人說：『木人準備好船，鐵人準備好馬。丙丁童子穩穩地登上，喝散白雲歸去吧。』說完便去世了。

元禮首座

是福建人。在焦山受業。最初參訪白雲守端禪師，每次入室請益，守端禪師必定說：『衲僧家要明白緇素（黑白）才好。』元禮對此疑惑不解。一天，守端禪師升座說法，舉首山省念禪師的新...

【English Translation】 English version Chan Master Daochu of Longhua Temple in Jinzhou

He was the son of the Ma family of Zi Prefecture. He served as the attendant of the Patriarch for many years. While residing at Longhua Temple, he ascended the Dharma hall and said: 'Chickens fight when they see each other, dogs bite when they see each other. The Chiwen (a type of roof ornament) on the palace hall face each other all day long, why don't they quarrel?' Then he descended from the seat. The Master's wit was sharp and quick, but his disciples did not understand his true attainment. One day, he said to the assembly: 'Yesterday I left the city, only to see white clouds coming and going in the sky, and the pine breeze refreshing my ears and eyes, truly better than the human world.' He summoned the assembly and said: 'These are the last words of the late teacher.' Shortly after, he passed away peacefully.

Chan Master Qingsu of Jiuding Mountain in Jia Prefecture

He was the son of the Guo family of this prefecture. He shaved his head and dyed his robes at Qianming Temple. He widely visited Zen masters everywhere. In his later years, he visited Chan Master Wuzu Fayan (Five Patriarch Fayan), and upon hearing Fayan raise the words of Chan Master Shoushan Xingnian (Shoushan Nian) in response to 'the meaning of Bodhidharma's coming from the West,' he suddenly attained enlightenment. Thereupon, he composed a verse saying: 'Upside down, upside down, the bride rides the donkey, the father-in-law leads it. This is really too unreasonable, turning around I unknowingly find my cloth robe torn.' When Wuzu Fayan saw this, he asked him: 'What about the story of Baizhang's wild fox (the story of Chan Master Baizhang Huaihai falling into the body of a wild fox due to wrongly answering about karma)?' Chan Master Qingsu said: 'He who speaks of right and wrong is the person of right and wrong.' Wuzu Fayan was very pleased. After a long time, Qingsu bid farewell and returned home, residing in Qingxi. Later, he moved to Jiuding Mountain. Prefect Lu came to visit, saw the large Buddha statue, and asked: 'Since it is a large Buddha statue, why does it carry two pillars on its shoulders?' Chan Master Qingsu said: 'There are no idle workers on a boat.' Arriving at the pavilion, seeing the Guanyin (Avalokiteśvara) statue, he asked again: 'In the realm transformed by Maitreya (the future Buddha), why does Guanyin come?' Chan Master Qingsu said: 'When the family is rich, the children are spoiled.' The Prefect then paid his respects to Chan Master Qingsu. Elder Qin came to visit, and Chan Master Qingsu asked: 'What about when the sword is at the throat?' Elder Qin replied: 'I respectfully offer this sacrifice.' Chan Master Qingsu scolded: 'Old thief, go die! You ask me?' Elder Qin then took the previous words and asked Chan Master Qingsu in return. Chan Master Qingsu cupped his hands and bowed, saying: 'Tear it apart (break it).' On the 24th day of the fourth month of the year Yimao of the Shaoxing era, Chan Master Qingsu contracted a minor illness and wrote a verse for the assembly, saying: 'The wooden man prepares the boat, the iron man prepares the horse. The Bingding children steadily ascend, scatter the white clouds and return.' Then he passed away.

Chief Seat Yuanli

He was a native of Fujian. He studied at Jiaoshan. He initially visited Chan Master Shouduan of Baiyun, and every time he entered the room for instruction, Shouduan would always say: 'It is good for a monk to understand the black and white (the monastic and the laity).' Yuanli was puzzled by this. One day, Chan Master Shouduan ascended the Dharma hall and raised the new...

婦騎驢阿家牽語。乃曰。諸人要會么。莫問新婦。阿家免煩。路上波吒。遇飯即飯。遇茶即茶。同門出入。宿世冤家。師于言下豁如。且曰。今日緇素明矣。二年。演遷席祖山。命分座不就。演歸寂。即他往。崇寧間。再到五祖。僧問。五祖遷化。向甚麼處去。師曰。有眼無耳朵。六月火邊坐。曰意旨如何。師曰。家貧猶自可。路貧愁殺人。或問。金剛經云。一切善法。如何是法。師曰。上是天下是地。中間坐底坐。立底立。喚甚麼作善法。僧無對。師便打。后終於四明之瑞巖。

普融知藏

福州人也。至五祖。入室次。祖舉倩女離魂話問之。有契。呈偈曰。二女合為一媳婦。機輪截斷難回互。從來往返絕蹤由。行人莫問來時路。凡有鄉僧來謁。則發閩音誦俚語曰。書頭教娘勤作息。書尾教娘莫瞌睡。且道。中間說個甚麼。僧擬對。師即推出。

法閦上座

久依五祖。未有所入。一日造室。祖問。不與萬法為侶者。是甚麼人。曰法閦即不然。祖以手指曰。住住。法閦即不然作么生。師於是啟悟。后至東林宣密度禪師席下。見其得平實之旨。一日拈華繞度禪床一匝。背手插香爐中曰。和尚且道。意作么生。度屢下語皆不契。逾兩月遂問師。令試說之。師曰。某祇將華插香爐中。和尚自疑。有甚

【現代漢語翻譯】現代漢語譯本：一位婦人騎著驢，婆婆在前面牽著，兩人說著話。於是（師）說：『各位想要領會（禪意）嗎？不要問新婦（指媳婦），婆婆免得麻煩。』路上隨便走走，遇到吃飯就吃飯，遇到喝茶就喝茶。同門之間出入，都是宿世的冤家。師于言下豁然開悟，並且說：『今天緇衣和白衣（指僧人和俗人）都明白了。』兩年後，演遷請他主持祖山。命他分座講法，他不就任。演遷圓寂后，他就離開了。崇寧年間，再次來到五祖寺。有僧人問：『五祖遷化后，到什麼地方去了？』師說：『有眼無耳朵，六月在火邊坐。』（僧人）問：『意旨如何？』師說：『家貧還算可以，路貧愁死人。』有人問：『《金剛經》說，一切善法，什麼是法？』師說：『上是天，下是地，中間坐的坐，站的站，叫什麼作善法？』僧人無言以對，師便打了他。後來在四明的瑞巖圓寂。普融知藏（人名）福州人。到五祖寺，進入方丈室請教。五祖舉倩女離魂的故事問他，他有所領悟。呈偈說：『二女合為一個媳婦，機輪截斷難以迴轉。從來往返斷絕軌跡，行人不要問來時的路。』凡是有家鄉的僧人來拜訪，他就用閩南語念方言說：『書頭教娘勤作息，書尾教娘莫瞌睡。』且說，中間說了些什麼？僧人想要回答，師就推開他。法閦上座（人名）長久依止五祖，沒有開悟。一天到方丈室請教，五祖問：『不與萬法為侶的是什麼人？』（法閦）說：『法閦不是這樣。』五祖用手指著說：『住住，法閦不是這樣，怎麼做？』師於是開悟。後來到東林宣密度禪師處，見他得了平實的旨意。一天拿著花繞著度禪師的禪床一圈，揹著手插到香爐中說：『和尚且說，意作么生？』度禪師多次回答都不契合。過了兩個月，（度禪師）就問師，讓他試著說。師說：『我只是將花插到香爐中，和尚自己疑惑，有什麼？』

【English Translation】 English version: A woman was riding a donkey, and her mother-in-law was leading it, talking as they went. Then (the master) said, 'Do you all want to understand (the Zen meaning)? Don't ask the new bride (referring to the daughter-in-law), so the mother-in-law can avoid trouble.' Just wander along the road, eat when you encounter food, and drink tea when you encounter tea. Those who enter and leave the same gate are karmic enemies from past lives.' The master suddenly became enlightened upon hearing these words and said, 'Today, both the black-robed and white-robed (referring to monks and laypeople) understand.' Two years later, Yan Qian invited him to preside over Zushan. He was asked to give a lecture from the seat, but he declined. After Yan Qian passed away, he left. During the Chongning era, he came to the Fifth Patriarch Monastery again. A monk asked, 'Where did the Fifth Patriarch go after his transformation?' The master said, 'Has eyes but no ears, sitting by the fire in June.' (The monk) asked, 'What is the meaning?' The master said, 'Poverty at home is still bearable, but poverty on the road is distressing.' Someone asked, 'The Diamond Sutra says, 'All good dharmas, what is dharma?'' The master said, 'Above is heaven, below is earth, those who sit sit, those who stand stand, what do you call good dharma?' The monk was speechless, and the master hit him. Later, he passed away at Ruiyan in Siming. Pu Rong Zhi Zang (name of a person) A person from Fuzhou. He went to the Fifth Patriarch Monastery and entered the abbot's room to ask for instruction. The Fifth Patriarch raised the story of Qian Nv's separated soul to ask him, and he had some understanding. He presented a verse saying, 'Two women combine into one daughter-in-law, the mechanism is cut off and difficult to reverse. From beginning to end, the traces are cut off, travelers do not ask the road they came from.' Whenever monks from his hometown came to visit, he would recite colloquial phrases in the Minnan dialect, saying, 'The beginning of the book teaches the daughter to work diligently, the end of the book teaches the daughter not to doze off.' And say, what is said in the middle? When the monk tried to answer, the master pushed him away. Fa Chu Shangzuo (name of a person) He had long relied on the Fifth Patriarch but had not attained enlightenment. One day, he went to the abbot's room to ask for instruction. The Fifth Patriarch asked, 'Who is it that does not associate with the myriad dharmas?' (Fa Chu) said, 'Fa Chu is not like that.' The Fifth Patriarch pointed his finger and said, 'Stop, stop, Fa Chu is not like that, what to do?' The master then became enlightened. Later, he went to Zen Master Xuan Midu of Donglin and saw that he had attained the meaning of simplicity. One day, he took a flower and circled Zen Master Du's meditation bed once, then put it into the incense burner behind his back and said, 'Venerable, what is the meaning?' Zen Master Du answered many times, but none of them matched. After two months, (Zen Master Du) asked the master to try to say it. The master said, 'I just put the flower in the incense burner, the venerable is doubtful himself, what is there?'

么事來。

云蓋本禪師法嗣

潭州南嶽承天院自賢禪師

僧問。大眾已集。仰聽雷音。猊座既登。請師剖露。師曰。剎竿頭上翻筋斗。曰恁么則嶽麓山前祥霧起。祝融峰下瑞雲生。師曰。紫羅帳里璨真珠。上堂。拈拄杖曰。不是心。不是佛。不是物。擊禪床一下曰。與君打破精靈窟。簸土揚塵無處尋。千山萬山空突兀。復擊一下曰。歸堂去。參。上堂。一身高隱惟南嶽。自笑孤雲未是閑。松下水邊端坐者。也應隨例說居山。咄。上堂。五更殘月落。天曉白雲飛。分明目前事。不是目前機。既是目前事。為甚麼不是目前機。良久曰。欲言言不及。林下卻商量。

瑯邪起禪師法嗣

俞道婆

金陵人也。市油糍為業。常隨眾參問瑯邪。邪以臨濟無位真人話示之。一日聞丐者唱蓮華樂云。不因柳毅傳書信。何緣得到洞庭湖。忽大悟。以糍盤投地。夫傍睨曰。你顛邪。婆掌曰。非汝境界。往見瑯邪。邪望之。知其造詣問。那個是無位真人。婆應聲曰。有一無位人。六臂三頭。努力瞋。一擘華山分兩路。萬年流水不知春。由是。聲名藹著。凡有僧至則曰。兒兒。僧擬議。即掩門。佛燈珣禪師往勘之。婆見如前所問。珣曰。爺在甚麼處。婆轉身拜露柱。珣即踏倒曰。將謂有多少奇特。便出。婆

【現代漢語翻譯】現代漢語譯本么事來。（這是什麼？）

云蓋本禪師法嗣

潭州南嶽承天院自賢禪師

僧問：大眾已經集合完畢，仰望聆聽如雷般的佛法之音。現在您已登上獅子寶座，請您開示佛法真諦。自賢禪師說：在剎竿頂上翻跟頭。僧人說：既然如此，那麼南嶽山前就會出現吉祥的霧氣，祝融峰下就會升起祥瑞的雲彩。自賢禪師說：就像紫羅帳里閃耀著璀璨的珍珠。上堂說法時，自賢禪師拿起拄杖說：不是心，不是佛，也不是物。然後敲擊禪床一下說：為你們打破這充滿迷惑的精靈窟，即使揚起塵土也無處可尋。千山萬山空自突兀。又敲擊一下說：回禪堂去，自己參悟吧。上堂說法時，自賢禪師說：我獨自隱居在南嶽，自嘲像一片孤雲一樣不得清閑。那些在松樹下、水邊端坐的人，也應該按照慣例說說自己隱居山林的體會。咄！上堂說法時，自賢禪師說：五更時分殘月落下，天亮時白雲飛舞。這些都是清清楚楚發生在眼前的事，但卻不是眼前之機。既然是眼前的事，為什麼又不是眼前之機呢？停頓了很久說：想說卻又說不出來，還是在山林下慢慢商量吧。

瑯邪起禪師法嗣

俞道婆（人名）

金陵人。以賣油糍為生。經常跟隨大眾參訪瑯邪起禪師（人名）。瑯邪起禪師用臨濟宗的『無位真人』的話來開示他。有一天，俞道婆聽到乞丐唱蓮花樂，其中唱到：『不因柳毅（人名）傳書信，何緣得到洞庭湖？』忽然大悟，將盛油糍的盤子扔在地上。旁邊的人斜眼看著他說：你瘋了嗎？俞道婆打了他一巴掌說：這不是你所能理解的境界。之後去拜見瑯邪起禪師。瑯邪起禪師看著他，知道他已經有所領悟，便問：哪個是無位真人？俞道婆應聲回答說：有一無位人，六臂三頭，怒目圓睜。一劈華山分為兩路，萬年流水不知春。』從此，俞道婆聲名遠揚。凡是有僧人來，俞道婆就說：兒兒。僧人稍一猶豫，俞道婆就關上門。佛燈珣禪師（人名）前去勘驗他。俞道婆見到佛燈珣禪師，像之前一樣發問。佛燈珣禪師說：爺在什麼地方？俞道婆轉身朝露柱（建築物) 拜去。佛燈珣禪師立刻將露柱踢倒，說：還以為你有多麼奇特，便離開了。

【English Translation】 English version What is it?

Successor of Zen Master Yungai Ben

Zen Master Zixian of Chengtian Monastery, Nanyue, Tanzhou

A monk asked: 'The assembly has gathered, eagerly listening for the thunderous sound of the Dharma. Now that you have ascended the lion's seat, please reveal the true essence.' Zixian (Zen Master Zixian) said: 'Somersaulting on top of the flagpole.' The monk said: 'If that is so, then auspicious mists will arise before Mount Nanyue (Mount Nanyue), and auspicious clouds will be born beneath Mount Zhurong (Mount Zhurong).' Zixian said: 'Like brilliant pearls shining within a purple silk tent.' During an Dharma talk, Zixian picked up his staff and said: 'It is not mind, not Buddha, not a thing.' He then struck the Zen platform once and said: 'I will break open this cave of deluded spirits for you, even if dust is stirred up, there is nowhere to be found. Thousands and ten thousands of mountains stand empty and abrupt.' He struck it again and said: 'Return to the hall and contemplate.' During an Dharma talk, Zixian said: 'I live in solitude on Nanyue, laughing at myself for being as restless as a solitary cloud. Those who sit quietly beneath the pines and by the water should also, as is customary, speak of their experiences living in the mountains. 'Tut!' During an Dharma talk, Zixian said: 'The waning moon sets at the fifth watch, and white clouds fly at dawn. These are clearly things happening before our eyes, but they are not the opportunity before our eyes. Since they are things happening before our eyes, why are they not the opportunity before our eyes?' After a long pause, he said: 'I want to say it, but I cannot find the words. Let's discuss it slowly in the forest.'

Successor of Zen Master Langye Qi

Yu Daopo (person's name)

A person from Jinling. He made a living selling fried rice cakes. He often followed the crowd to visit Zen Master Langye Qi (person's name). Zen Master Langye Qi used the words of the Linji school's 'True Person of No Rank' to enlighten him. One day, Yu Daopo heard a beggar singing a lotus flower song, which included the lines: 'If not for Liu Yi (person's name) delivering the letter, how could I have reached Dongting Lake?' He suddenly had a great realization and threw the rice cake plate on the ground. The person next to him glanced at him and said: 'Are you crazy?' Yu Daopo slapped him and said: 'This is not a realm you can understand.' Afterwards, he went to visit Zen Master Langye Qi. Zen Master Langye Qi looked at him, knowing that he had gained some insight, and asked: 'Who is the True Person of No Rank?' Yu Daopo replied: 'There is a True Person of No Rank, with six arms and three heads, eyes wide with anger. With one chop, he splits Mount Hua into two, and the flowing water for ten thousand years knows no spring.' From then on, Yu Daopo's reputation spread far and wide. Whenever a monk came, Yu Daopo would say: 'Child, child.' If the monk hesitated even slightly, Yu Daopo would close the door. Zen Master Fodeng Xun (person's name) went to examine him. Yu Daopo saw Zen Master Fodeng Xun and asked the same question as before. Zen Master Fodeng Xun said: 'Where is the father?' Yu Daopo turned around and bowed to a pillar (building structure). Zen Master Fodeng Xun immediately kicked the pillar down and said: 'I thought you were something special,' and then left.

蹶起曰。兒兒來。惜你則個。珣竟不顧。安首座至。婆問。甚處來。安曰。德山。婆曰。德山泰乃老婆兒子。安曰。婆是甚人兒子。婆曰。被上座一問。直得立地放尿。婆嘗頌馬祖不安因緣曰。日面月面。虛空閃電。雖然截斷天下衲僧舌頭。分明祇道得一半。

南嶽下十五世

昭覺勤禪師法嗣

臨安府徑山宗杲大慧普覺禪師

宣城奚氏子。夙有英氣。年十二入鄉校。一日因與同窗戲。以硯投之。誤中先生帽。償金而歸。曰大丈夫。讀世間書。曷若究出世法。即詣東山慧云院。事慧齊。年十七。剃髮具毗尼。偶閱古云門錄。恍若舊習。往依廣教珵禪師。棄游四方。從曹洞諸老宿。既得其說。去登寶峰。謁湛堂準禪師。堂一見異之。俾侍巾裓。指以入道捷徑。師橫機無所讓。堂訶曰。汝曾未悟。病在意識。領解則為所知障。堂疾革。囑師曰。吾去後。當見川勤。必能儘子機用。(勤即圓悟)堂卒。師趨謁無盡居士。求堂塔銘。無盡。門庭高少許可。與師一言相契。下榻延之。名師庵曰妙喜。洎后再謁。且囑令見圓悟。師至天寧。一日聞悟升堂舉僧問雲門。如何是諸佛出身處。門曰。東山水上行。若是天寧即不然。忽有人問。如何是諸佛出身處。只向他道。薰風自南來。殿閣生微涼。師于言下。忽

【現代漢語翻譯】現代漢語譯本：蹶起（jué qǐ）說道：『兒啊兒啊來，我疼愛你。』珣（xuán）竟然不理睬。安首座（ān shǒu zuò）到了，老婆婆問：『從哪裡來？』安回答：『德山（dé shān）。』老婆婆說：『德山實在是老婆兒子。』安問：『婆婆是誰人的兒子？』婆婆說：『被上座您一問，真值得立刻死去。』老婆婆曾經讚頌馬祖（mǎ zǔ）不安的因緣說：『日面月面（rì miàn yuè miàn），虛空閃電（xū kōng shǎn diàn）。雖然截斷天下衲僧（nà sēng，指僧人）的舌頭，分明只說得一半。』

南嶽（nán yuè）下十五世

昭覺勤禪師（zhāo jué qín chán shī）法嗣

臨安府（lín ān fǔ）徑山（jìng shān）宗杲大慧普覺禪師（zōng gǎo dà huì pǔ jué chán shī）

宣城（xuān chéng）奚氏（xī shì）之子。從小就有英氣。十二歲進入鄉校。一天因為和同學玩耍，用硯臺投擲他，不小心打中先生的帽子。賠償了錢后回家，說：『大丈夫，讀世間的書，不如探究出世的佛法。』於是前往東山慧云院（dōng shān huì yún yuàn），侍奉慧齊（huì qí）。十七歲時，剃髮受具足戒。偶然閱讀古云門錄（gǔ yún mén lù），感覺好像以前就學過一樣。前往依止廣教珵禪師（guǎng jiào chéng chán shī），放棄四處遊歷，跟隨曹洞宗（cáo dòng zōng）的各位老宿。已經領會了他們的說法，就去登上寶峰（bǎo fēng），拜見湛堂準禪師（zhàn táng zhǔn chán shī）。湛堂準禪師一見到他就覺得他與衆不同，讓他侍奉左右，指點他進入佛道的捷徑。禪師隨機應變，毫不退讓。湛堂準禪師呵斥道：『你還不明白，病根就在於意識。領會理解反而成為所知障。』湛堂準禪師病重，囑咐禪師說：『我去世后，一定會見到川勤（chuān qín），他一定能完全發揮你的機用。』（川勤就是圓悟（yuán wù））湛堂準禪師去世后，禪師前往拜見無盡居士（wú jìn jū shì），請求撰寫湛堂準禪師的塔銘。無盡居士門庭高峻，很少許可別人，和禪師一談就非常投契，請他住下，把禪師的庵命名為妙喜（miào xǐ）。之後再次拜見無盡居士，並且囑咐他去見圓悟禪師。禪師到了天寧寺（tiān níng sì），一天聽到圓悟禪師升座說法，舉了僧人問雲門禪師（yún mén chán shī）的話：『如何是諸佛出身處？』雲門禪師回答：『東山水上行。』如果是天寧寺，就不是這樣。如果有人問：『如何是諸佛出身處？』只向他說道：『薰風自南來，殿閣生微涼。』禪師在言語之下，忽然開悟。

【English Translation】 English version: Jueqi (name of a person) said, 'My child, my child, come here. I cherish you.' Xuan (name of a person) completely ignored him. When Abbot An (name of a person) arrived, the old woman asked, 'Where do you come from?' An replied, 'Deshan (name of a place).' The old woman said, 'Deshan is truly a wife and son.' An asked, 'Whose son is the old woman?' The old woman said, 'Being asked by you, venerable monk, I'd rather die immediately.' The old woman once praised Mazu's (name of a person) uneasy karma, saying, 'Sun-face, moon-face, lightning in the void. Although cutting off the tongues of all monks under heaven, it clearly only speaks of half.'

Fifteenth generation under Nanyue (name of a mountain)

Dharma heir of Zen Master Zhaojue Qin (name of a person)

Zen Master Zonggao Dahui Pujue (name of a person) of Jingshan (name of a mountain) in Lin'an Prefecture (name of a place)

A son of the Xi family (name of a family) in Xuancheng (name of a place). He had an air of brilliance from a young age. At the age of twelve, he entered the village school. One day, while playing with a classmate, he threw an inkstone at him, accidentally hitting the teacher's hat. He paid compensation and returned home, saying, 'A great man should read books of the world, why not investigate the Dharma that transcends the world?' He then went to Huiyun Monastery (name of a monastery) in Dongshan (name of a place) to serve Huici (name of a person). At the age of seventeen, he shaved his head and received the full precepts. He happened to read the ancient Yunmen Record (name of a book), feeling as if he had learned it before. He went to rely on Zen Master Guangjiao Cheng (name of a person), abandoning traveling around, and followed the old masters of the Caodong school (name of a school). Having understood their teachings, he went to climb Baofeng (name of a mountain) to visit Zen Master Zhantang Zhun (name of a person). Zhantang Zhun saw him and thought he was extraordinary, making him serve by his side, pointing out the shortcut to entering the Way. The Zen Master responded flexibly without yielding. Zhantang Zhun scolded him, 'You have not yet awakened, the root of the disease lies in consciousness. Understanding becomes an obstacle of knowledge.' Zhantang Zhun was seriously ill and instructed the Zen Master, 'After I pass away, you will surely see Chuanqin (name of a person), who will surely be able to fully utilize your potential.' (Chuanqin is Yuanwu (name of a person)) After Zhantang Zhun passed away, the Zen Master went to visit Layman Wujin (name of a person), requesting him to write Zhantang Zhun's stupa inscription. Layman Wujin's gate was high and rarely allowed others, but he was very congenial with the Zen Master after a conversation, invited him to stay, and named the Zen Master's hermitage Miaoxi (name of a place). Later, he visited Layman Wujin again, and was instructed to see Zen Master Yuanwu. The Zen Master arrived at Tianning Temple (name of a temple). One day, he heard Zen Master Yuanwu ascend the platform to preach, citing the words of a monk asking Zen Master Yunmen (name of a person), 'What is the birthplace of all Buddhas?' Zen Master Yunmen replied, 'Walking on the water of Dongshan.' If it were Tianning Temple, it would not be like this. If someone asked, 'What is the birthplace of all Buddhas?' Just say to him, 'The gentle breeze comes from the south, and a slight coolness arises in the halls and pavilions.' Under these words, the Zen Master suddenly awakened.

然前後際斷。雖然。動相不生。卻坐在凈裸裸處。悟謂曰。也不易。你得到這田地。可惜死了。不能得活。不疑言句。是為大病。不見道。懸崖撒手。自肯承當。絕後再蘇。欺君不得。須信有這個道理。遂令居擇木堂。為不𨤲。務侍者日。同士大夫入室。(擇木。乃朝士止息處)悟。每舉有句無句如藤倚樹問之。師才開口。悟便曰。不是不是。經半載。遂問悟曰。聞和尚當時在五祖。曾問這話。不知五祖道甚麼。悟笑而不答。師曰。和尚當時須對眾問。如今說亦何妨。悟不得已。謂曰。我問有句無句如藤倚樹意旨如何。祖曰。描也描不成。畫也畫不就。又問樹倒藤枯時如何。祖曰。相隨來也。師當下釋然曰。我會也。悟遂舉數因緣詰之。師酬對無滯。悟曰。始知吾不汝欺。遂著臨濟正宗記付之。俾掌記室。未幾。令分座。室中握竹篦。以驗學者。叢林浩然歸重。名振京師。右丞相呂公舜徒。奏賜紫衣佛日之號。會女真之變。其酋。欲取禪僧十數人。師在選。得免趨吳。虎丘度夏。因閱華嚴。至菩薩登第七地證無生法忍。洞曉向所請問湛堂。殃崛摩羅。持缽至產婦家因緣。時圓悟詔住云居。師往省覲。至山次日。即請為第一座。時會中多龍象。以圓悟久虛座元。俟師之來。頗有不平之心。及冬至秉拂。昭覺元禪師出衆問

【現代漢語翻譯】現代漢語譯本然而，前後際斷（指過去、現在、未來三際斷絕）。雖然動相不生（指念頭不動），卻坐在凈裸裸處（指清凈無染的境地）。圓悟（指圓悟克勤禪師）說：『也不容易，你得到這田地，可惜死了，不能得活。』不疑言句（指不要懷疑言語文字），是為大病。不見道（難道沒聽說過），『懸崖撒手，自肯承當；絕後再蘇，欺君不得。』須信有這個道理。遂令居擇木堂（指讓他在擇木堂居住），為不𨤲（音hūn，指昏昧），務侍者日（指擔任侍者的職務），同士大夫入室（指與士大夫一起進入室內）。（擇木，乃朝士止息處，指擇木堂是朝廷官員休息的地方）楊岐方會禪師每每舉『有句無句如藤倚樹』問他。楊岐方會禪師才開口，大悟禪師便說：『不是，不是。』經過半年，楊岐方會禪師便問大悟禪師說：『聽說和尚當時在五祖（指五祖法演禪師）處，曾問這話，不知五祖道甚麼？』大悟禪師笑而不答。楊岐方會禪師說：『和尚當時須對眾問，如今說亦何妨。』大悟禪師不得已，說道：『我問「有句無句如藤倚樹」意旨如何？』五祖說：『描也描不成，畫也畫不就。』又問『樹倒藤枯時如何？』五祖說：『相隨來也。』大悟禪師當下釋然說道：『我會也。』大悟禪師遂舉數個因緣詰問楊岐方會禪師，楊岐方會禪師酬對無滯。大悟禪師說：『始知吾不汝欺（指現在才知道我沒有欺騙你）。』遂著《臨濟正宗記》付之，俾掌記室（指讓他掌管書記室）。未幾，令分座（指讓他分座說法）。楊岐方會禪師室中握竹篦（指手持竹篦），以驗學者。叢林浩然歸重（指叢林中的人都非常敬重他），名振京師。右丞相呂公舜徒，奏賜紫衣佛日之號。會女真之變（指女真族入侵），其酋（指女真族的首領），欲取禪僧十數人。楊岐方會禪師在選，得免趨吳（指得以免除，前往吳地）。虎丘度夏（指在虎丘山度過夏天）。因閱《華嚴》（指閱讀《華嚴經》），至菩薩登第七地證無生法忍（指菩薩證得無生法忍），洞曉向所請問湛堂，殃崛摩羅（指徹底明白之前所請問的湛堂和殃崛摩羅的典故）。持缽至產婦家因緣（指持缽到產婦家的因緣）。當時圓悟（指圓悟克勤禪師）詔住云居（指被邀請住持云居山），楊岐方會禪師前往省覲（指前往拜見）。至山次日，即請為第一座（指第二天就被邀請擔任第一座）。當時會中多龍象（指當時禪堂里有很多傑出的人才），以圓悟久虛座元（指因為圓悟克勤禪師很久沒有設立座元），俟楊岐方會禪師之來（指等待楊岐方會禪師的到來），頗有不平之心（指很多人心中頗有不平）。及冬至秉拂（指到了冬至這一天，楊岐方會禪師秉拂說法），昭覺元禪師出衆問（指昭覺元禪師從人群中走出來提問）。

【English Translation】 English version Then, the past, present, and future are severed. Although the movement of thoughts does not arise, one sits in a state of pure nakedness. Yuanwu (referring to Zen Master Yuanwu Keqin) said, 'It is not easy. You have reached this state, but it is a pity that you are dead and cannot come alive.' Not doubting words and phrases is a great illness. Haven't you heard it said, 'Let go of the hand on the cliff, willingly take responsibility; revive after death, you cannot deceive the ruler.' You must believe in this principle. Therefore, he was ordered to live in the Zemu Hall, to avoid confusion, and to serve as an attendant, entering the room with scholar-officials. (Zemu is where court officials rest). Zen Master Yangqi Fanghui often asked him, 'With or without a phrase, like a vine leaning on a tree.' As soon as Zen Master Yangqi Fanghui opened his mouth, Zen Master Dawu would say, 'No, no.' After half a year, Zen Master Yangqi Fanghui asked Zen Master Dawu, 'I heard that you asked this question when you were with the Fifth Patriarch (referring to Zen Master Wuzu Fayan). I wonder what the Fifth Patriarch said?' Zen Master Dawu smiled and did not answer. Zen Master Yangqi Fanghui said, 'You must have asked in front of everyone at that time. What harm is there in saying it now?' Zen Master Dawu had no choice but to say, 'I asked, what is the meaning of 'With or without a phrase, like a vine leaning on a tree'?' The Fifth Patriarch said, 'It cannot be depicted, it cannot be painted.' He also asked, 'What happens when the tree falls and the vine withers?' The Fifth Patriarch said, 'They come together.' Zen Master Dawu immediately understood and said, 'I understand.' Zen Master Dawu then raised several causes and conditions to question Zen Master Yangqi Fanghui, who answered without hesitation. Zen Master Dawu said, 'Now I know that I have not deceived you.' He then gave him the 'Record of the Linji Orthodox Lineage' and ordered him to manage the records room. Before long, he was ordered to share the seat (to give Dharma talks). Zen Master Yangqi Fanghui held a bamboo staff in his room to test students. The monastic community greatly respected him, and his name spread throughout the capital. The Right Prime Minister, Lord Lu Gong Shuntu, requested that he be granted the title of 'Buddha Sun in Purple Robes.' Then came the upheaval of the Jurchen invasion, and their chieftain wanted to take a dozen or so Zen monks. Zen Master Yangqi Fanghui was selected but was spared and went to Wu. He spent the summer at Tiger Hill. While reading the Avatamsaka Sutra, when he reached the seventh stage of the Bodhisattva, realizing the non-arising Dharma-acceptance, he thoroughly understood the stories of Zhantang and Angulimala that he had previously asked about. The cause and condition of carrying the bowl to the home of a woman in labor. At that time, Yuanwu (referring to Zen Master Yuanwu Keqin) summoned him to reside at Yunju. Zen Master Yangqi Fanghui went to pay his respects. The next day after arriving at the mountain, he was immediately invited to be the first seat. At that time, there were many outstanding talents in the assembly, because Yuanwu had left the position of chief seat vacant for a long time, waiting for Zen Master Yangqi Fanghui's arrival, many people felt dissatisfied. When the winter solstice arrived, Zen Master Yangqi Fanghui held the whisk and gave a Dharma talk, Zen Master Zhaojue Yuan came out from the crowd and asked.

云。眉間掛劍時如何。師曰。血濺梵天。圓悟于座下以手約云。住住。問得極好。答得更奇。元乃歸眾。叢林由是改觀。圓悟歸蜀。師于云居山後古云門舊址。創庵以居。學者雲集。久之。入閩結茅于長樂。洋嶼從之。得法者十有三人。又徙小溪雲門庵。后應張丞相魏公浚徑山之命。開堂日。僧問。人天普集。選佛場開。祖令當行。如何舉唱。師云。鈍鳥逆風飛。曰遍界且無尋覓處。分明一點座中圓。師曰。人間無水不朝東。復有僧競出。師約住云。假使大地盡末為塵。一一塵有一口。一一口具無礙廣長舌相。一一舌相。出無量差別音聲。一一音聲。發無量差別言詞。一一言詞。有無量差別妙義。如上塵數衲僧。各各具如是口。如是舌。如是音聲。如是言詞。如是妙義。同時致百千問難。問問各別。不消長老咳𠻳一聲。一時答了。乘時于其中間。作無量無邊廣大佛事。一一佛事。周遍法界。所謂一毛現神變。一切佛同說經。于無量劫。不得其邊際。便恁么去。鬧熱門庭。即得正眼觀來。正是業識茫茫。無本可據。祖師門下。一點也用不著。況復勾章棘句。展弄詞鋒。非唯埋沒從上宗乘。亦乃笑破衲僧鼻孔。所以道。毫釐繫念。三塗業因。瞥爾情生。萬劫羈鎖。聖名凡號。儘是虛聲。殊相劣形。皆為幻色。汝欲求之。得

【現代漢語翻譯】現代漢語譯本云：『眉間掛劍時如何？』（云：比喻非常危急的情況，劍懸在眉間，隨時可能落下。）師父說：『血濺梵天。』（梵天：色界天的最高處，這裡形容事態極其嚴重。）圓悟在座下用手比劃著說：『住住，問得極好，答得更奇。』（圓悟：禪師名號，這裡指一位在場的禪師。）元乃歸眾，叢林由此改觀。（元：指提問者，歸眾：回到僧眾中，叢林：指寺院。）圓悟回到四川。師父在云居山後的古云門舊址，建立庵堂居住，學者雲集。（云居山、雲門：地名。）時間長了，師父前往福建長樂結茅居住，洋嶼跟隨。（洋嶼：人名。）得到師父真傳的有十三人。之後又遷到小溪雲門庵。後來應張丞相魏公的命令，在徑山開堂說法。開堂日，僧人問：『人天普集，選佛場開，祖令當行，如何舉唱？』（人天普集：人和天人都聚集在一起，選佛場開：選拔佛的場所開啟，祖令當行：祖師的命令應當執行，如何舉唱：如何開始說法？）師父說：『鈍鳥逆風飛。』（比喻資質差的人努力向上。）僧人說：『遍界且無尋覓處，分明一點座中圓。』（遍界：整個世界，分明一點座中圓：清清楚楚的一點就在座位中間，指自性。）師父說：『人間無水不朝東。』（比喻事物發展的必然趨勢。）又有僧人爭先恐後地出來提問，師父制止說：『假使大地都磨成灰塵，每一粒灰塵都有一張嘴，每一張嘴都具有無礙廣長舌相，每一條舌相，發出無量差別的音聲，每一種音聲，發出無量差別的言詞，每一種言詞，有無量差別的妙義。像上面所說的灰塵數量的僧人，各自具有這樣的嘴，這樣的舌頭，這樣的音聲，這樣的言詞，這樣的妙義，同時提出成百上千的疑問，每一個疑問都各不相同，也不需要老衲我咳嗽一聲，一時全部回答完畢。趁著這個時機，在其中間，做無量無邊廣大的佛事，每一件佛事，周遍法界。所謂一毛現神變，一切佛同說經，于無量劫，不得其邊際。』（廣長舌相：佛的三十二相之一，指舌頭廣大柔軟，能覆蓋整個面部，法界：宇宙，一毛現神變，一切佛同說經：一根毫毛顯現神通變化，所有的佛都在一起說法。）『便那麼去做，熱鬧非凡，如果用正眼來看，正是業識茫茫，沒有根本可以依據。祖師門下，一點也用不著，更何況是咬文嚼字，賣弄口才。非但埋沒了從上以來的宗乘，也讓人笑破了鼻孔。所以說，毫釐繫念，三塗業因，瞥爾情生，萬劫羈鎖。聖名凡號，儘是虛聲，殊相劣形，皆為幻色。你想要追求它，得到它...』（業識：由行為產生的意識，三塗：地獄、餓鬼、畜生三惡道，宗乘：佛教的宗旨和傳承。）

【English Translation】 English version A monk asked: 'What is it like when a sword hangs between the eyebrows?' (Meaning: a very critical situation, like a sword hanging between the eyebrows, ready to fall at any moment.) The Master said: 'Blood splatters Brahma Heaven.' (Brahma Heaven: the highest realm of the Form Realm, here describing the situation as extremely serious.) Yuanwu, from his seat, gestured with his hand and said: 'Stop, stop. The question is excellent, and the answer is even more extraordinary.' (Yuanwu: the name of a Zen master present.) Yuan then returned to the assembly, and the monastery was transformed as a result. (Yuan: refers to the questioner, assembly: the monastic community, monastery: the temple.) Yuanwu returned to Sichuan. The Master built a hermitage at the old site of Yunmen behind Yunju Mountain and lived there, and scholars gathered. (Yunju Mountain, Yunmen: place names.) After a long time, the Master went to Changlu in Fujian to build a thatched hut, and Yangyu followed. (Yangyu: a person's name.) Thirteen people received the Master's true transmission. Later, he moved to Xiaoxi Yunmen Hermitage. Later, at the command of Prime Minister Zhang and Duke Wei, he opened a Dharma hall at Jingshan. On the opening day, a monk asked: 'Humans and gods are universally gathered, the field for selecting Buddhas is open, the ancestral command should be carried out, how should it be proclaimed?' (Humans and gods are universally gathered: humans and gods are gathered together, the field for selecting Buddhas is open: the place for selecting Buddhas is open, the ancestral command should be carried out: the ancestral master's command should be executed, how should it be proclaimed: how should the Dharma talk begin?) The Master said: 'A dull bird flies against the wind.' (Meaning: a person with poor aptitude strives upwards.) The monk said: 'Throughout the world, there is nowhere to seek it, yet a clear point is round in the seat.' (Throughout the world: the entire world, a clear point is round in the seat: a clear point is in the middle of the seat, referring to self-nature.) The Master said: 'No water in the human world does not flow eastward.' (Meaning: the inevitable trend of things.) Then some monks rushed forward to ask questions, and the Master stopped them, saying: 'Suppose the entire earth were ground into dust, and each grain of dust had a mouth, and each mouth had an unobstructed, broad, and long tongue, and each tongue produced countless different sounds, and each sound produced countless different words, and each word had countless different wonderful meanings. Like the number of monks equal to the dust mentioned above, each possessing such a mouth, such a tongue, such a sound, such a word, such a wonderful meaning, simultaneously raising hundreds of thousands of questions, each question being different, and without the old monk even coughing once, all would be answered at once. Taking advantage of this opportunity, in the midst of it, performing immeasurable and boundless great Buddha deeds, each Buddha deed pervading the Dharma Realm. As it is said, 'A single hair manifests supernatural transformations, and all Buddhas together preach the sutras, for countless eons, without reaching its boundary.' (Broad and long tongue: one of the thirty-two marks of a Buddha, referring to a tongue that is broad and soft and can cover the entire face, Dharma Realm: the universe, A single hair manifests supernatural transformations, and all Buddhas together preach the sutras: a single hair manifests supernatural transformations, and all Buddhas together preach the sutras.) 'If you go about it that way, it's very lively, but if you look at it with the right eye, it's just the vastness of karmic consciousness, with no basis to rely on. Under the ancestral masters, not even a little bit is useful, let alone engaging in literary quibbles and displaying eloquence. Not only does it bury the ancestral tradition from above, but it also makes people laugh their noses off. Therefore, it is said, 'A hair's breadth of attachment is the cause of the three evil paths, a fleeting moment of emotion binds one for countless eons. Holy names and mundane titles are all empty sounds, and different appearances and inferior forms are all illusory colors. If you want to seek it, to obtain it...' (Karmic consciousness: consciousness produced by actions, three evil paths: the three evil realms of hell, hungry ghosts, and animals, ancestral tradition: the tenets and transmission of Buddhism.)

無累乎。及其厭之。又成大患。看他先聖恁么告報。如國家兵器。豈得已而用之。本分事上。亦無這個訊息。山僧今日如斯舉唱。大似無夢說夢。好肉剜瘡。檢點將來。合吃拄杖。只今莫有下得毒手者么。若有堪報不報之恩。共助無為之化。如無倒行此令去也。驀拈拄杖云。橫按鏌鎁全正令。太平寰宇斬癡頑。卓拄杖。喝一喝。便下座。道法之盛。冠於一時。眾二千餘。皆諸方俊乂。侍郎張公九成。亦從之遊。灑然契悟。一日因議及朝政。與師連禍。紹興辛酉五月。毀衣牒屏居衡陽。乃裒先德機語。間與拈提。離為三帙。目曰正法眼藏。凡十年。移居梅陽。又五年。高宗皇帝。特恩放還。明年春。復僧伽梨。四方虛席。以邀率。不就。后奉朝命。居育王。逾年有旨改徑山。道俗歆慕如初。孝宗皇帝。為普安郡王時。遣內都監。入山謁師。師作偈為獻。及在建邸。復遣內知客。詣山供五百應真。請師說法。祝延聖壽。親書妙喜庵三字。並制贊。寵寄之。上堂。欲識佛性義。當觀時節因緣。時節若至。其理自彰。舉起拂子曰。還見么。擊禪床曰。還聞么。聞見分明。是個甚麼。若向這裡提得去。皇恩佛恩。一時報足。其或未然。徑山打葛藤去也。復舉起拂子曰。看看。無量壽世尊。在徑山拂子頭上。放大光明。照不可說不

【現代漢語翻譯】現代漢語譯本無所累贅嗎？等到厭倦它的時候，又會成為大禍患。看看過去的聖賢是怎麼告誡的。如同國家的兵器，難道是可以隨意使用的嗎？本分事上，也沒有這個訊息。我今天這樣說，很像在無夢中說夢，好肉上剜瘡。仔細檢查起來，應該吃拄杖。現在有沒有能下狠手的人嗎？如果有，就應該報答不報之恩，共同促成無為的教化。如果沒有，就倒行逆施吧。猛然拿起拄杖說：『橫按鏌鎁，全正法令，太平寰宇，斬除癡頑。』放下拄杖，喝一聲，便下座。當時佛法興盛，冠絕一時。有兩千多僧人，都是各地的俊傑。侍郎張九成，也跟隨他遊學，灑脫地領悟了佛法。一天，因為議論朝政，牽連到老師，紹興辛酉年五月，被剝奪僧衣，屏居衡陽。於是收集先德的機鋒語錄，間或加以提點，分為三卷，命名為《正法眼藏》。過了十年，移居梅陽。又過了五年，高宗皇帝特別恩準他還俗。第二年春天，恢復僧衣。四方都空出位子，邀請他前去主持，但他沒有答應。後來奉朝廷的命令，居住在育王寺。過了一年，有旨意改住徑山寺。道俗對他的仰慕如同當初。孝宗皇帝，當普安郡王的時候，派遣內都監，入山拜謁老師。老師作偈獻給他。等到孝宗皇帝在建邸的時候，又派遣內知客，到山裡供奉五百應真，請老師說法，祝願聖壽。親自書寫『妙喜庵』三個字，並作贊，非常寵愛他。上堂說法：『想要認識佛性的意義，應當觀察時節因緣。時節如果到了，其道理自然彰顯。』舉起拂子說：『還看見嗎？』擊打禪床說：『還聽見嗎？』聞見分明，這是個什麼？如果能在這裡提得起，皇恩佛恩，一時報足。如果還不能，就到徑山去打葛藤吧。』又舉起拂子說：『看看，無量壽世尊，在徑山拂子頭上，放大光明，照不可說不可

【English Translation】 English version Without encumbrance? When it is loathed, it becomes a great disaster. See how the past sages warned. Like the weapons of a nation, can they be used at will? In one's duty, there is no such news. What I say today is like speaking of dreams in a dreamless state, carving a sore on good flesh. Upon careful examination, one deserves a staff. Is there anyone here who can strike a ruthless blow? If so, one should repay the kindness of not repaying, and jointly promote the transformation of non-action. If not, then act perversely. Suddenly picking up the staff, he said: 'Holding the Mo Xie sword horizontally, the entire decree is upright, the peaceful universe, cutting off foolishness and stubbornness.' He put down the staff, shouted, and descended from the seat. At that time, the Dharma flourished, surpassing all others. There were more than two thousand monks, all outstanding talents from various places. Attendant Minister Zhang Jiucheng (Zhang Jiucheng, a government official), also followed him to study, freely comprehending the Dharma. One day, because of discussing court affairs, he implicated the teacher. In May of the Xin You year of Shaoxing, he was stripped of his monastic robes and secluded in Hengyang. Thereupon, he collected the recorded teachings of past virtuous figures, occasionally adding his own comments, dividing them into three volumes, and naming them 'The Eye Treasury of the True Dharma' (Zhengfa Yanzang, The Eye Treasury of the True Dharma). After ten years, he moved to Meiyang. After another five years, Emperor Gaozong (Emperor Gaozong of Song) specially granted him permission to return to secular life. The following spring, he resumed his monastic robes. All quarters left positions vacant, inviting him to preside, but he declined. Later, upon the order of the court, he resided at Yuwang Temple (Yuwang Temple, a famous Buddhist temple). After a year, there was an edict to change his residence to Jingshan Temple (Jingshan Temple, a famous Buddhist temple). The monks and laity admired him as before. Emperor Xiaozong (Emperor Xiaozong of Song), when he was the Prince of Puan, sent an inner supervisor to the mountain to pay respects to the teacher. The teacher composed a verse to present to him. When Emperor Xiaozong was in Jian邸, he again sent an inner guest to the mountain to offer offerings to five hundred Arhats, inviting the teacher to preach the Dharma and wish for the emperor's longevity. He personally wrote the three characters 'Miaoxi庵' (Miaoxi庵, name of a Buddhist hermitage), and composed a eulogy, showing great favor to him. Ascending the Dharma hall, he said: 'If you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance. If the time comes, the principle will naturally manifest.' He raised the whisk and said: 'Do you see it?' He struck the Zen bed and said: 'Do you hear it?' Hearing and seeing are distinct, what is this? If you can grasp it here, the emperor's grace and the Buddha's grace will be fully repaid at once. If not, then go to Jingshan to grapple with the vine.' Again, he raised the whisk and said: 'Look, the Immeasurable Life World Honored One (Amitabha Buddha), on the head of the Jingshan whisk, emits great light, illuminating the unspeakable, the un

可說又不可說佛剎。微塵數世界中。轉大法輪。作無量無邊廣大佛事。其中若凡若聖。若正若邪。若草若木。有情無情。遇斯光者。皆獲無上正等菩提。所以諸佛。於此得之。具一切種智。諸大菩薩。於此得之。成就諸波羅蜜。辟支獨覺。於此得之。出無佛世。現神通光明。諸聲聞眾。洎夜來迎請。五百阿羅漢。於此得之。得八解脫。具六神通。天人於此得之。增長十善。修羅於此得之。除其憍慢。地獄於此得之。頓超十地。餓鬼傍生。及四生九類。一切有情。於此得之。隨其根性。各得受用。無量壽世尊。放大光明。作諸佛事已竟。然後以四大海水。灌彌勒世尊頂。與授阿耨多羅三藐三菩提記。當於補處。作大佛事。無量壽世尊。有如是神通。有如是自在。有如是威神。到這裡還有知恩報恩者么。若有出來。與徑山相見。為汝證明。如無。聽取一頌。十方法界至人口。法界所有即其舌。祇憑此口與舌頭。祝吾君壽無間歇。億萬斯年注福源。如海滉漾永不竭。師子窟內產狻猊。鸑鷟定出丹山穴。為瑞為祥遍九垓。草木昆蟲盡歡悅。稽首不可思議事。喻若眾星拱明月。故今宣暢妙伽陀。第一義中真實說。上堂。祖師道。一心不生。萬法無咎。無咎無法。不生不心。能隨境滅。境逐能沈。境由能境。能由境能。大小祖師。

【現代漢語翻譯】現代漢語譯本：可以說又不可說的佛剎（Buddhakṣetra，佛的國土）。在微塵數般的世界中，轉動著偉大的法輪（Dharmacakra，佛法的輪盤），做著無量無邊廣大的佛事。其中無論是凡人還是聖人，無論是正道還是邪道，無論是草木還是其他，無論是有情眾生還是無情之物，遇到這光明者，都能獲得無上正等菩提（Anuttarā-samyak-saṃbodhi，無上的、正確的、完全的覺悟）。所以諸佛，因此而證得，具備一切種智（Sarvajñāna，對一切事物和現象的知識）。諸大菩薩，因此而證得，成就各種波羅蜜（Pāramitā，到達彼岸的方法，如佈施、持戒、忍辱等）。辟支佛（Pratyekabuddha，獨覺佛），因此而證得，在沒有佛陀出世的時代，顯現神通光明。諸聲聞眾，以及昨夜前來迎請的五百阿羅漢（Arhat，已證得涅槃的聖者），因此而證得，獲得八解脫，具備六神通。天人因此而證得，增長十善。修羅（Asura，一種神道生物）因此而證得，去除其驕慢。地獄眾生因此而證得，立即超越十地（菩薩修行的十個階段）。餓鬼、傍生，以及四生九類的一切有情眾生，因此而證得，隨著各自的根性，各自得到受用。無量壽世尊（Amitāyus，阿彌陀佛），放出大光明，做完諸佛之事後，然後用四大海水，灌注彌勒世尊（Maitreya，未來佛）的頭頂，並授予阿耨多羅三藐三菩提的授記，將來在補處（指彌勒菩薩將要成佛的位置），做偉大的佛事。無量壽世尊，有這樣的神通，有這樣的自在，有這樣的威神。到這裡還有知恩報恩的人嗎？如果有，請出來與徑山相見，我為你們證明。如果沒有，就聽取一首頌：十方法界所有人的口，法界所有的一切就是他們的舌頭。只憑這些口和舌頭，祝願吾皇萬壽無疆，福源像大海一樣浩蕩永不枯竭。獅子窟內必產狻猊（suān ní，獅子），鸑鷟（yuè zhuó，一種鳳凰）必定出自丹山之穴。作為瑞兆和祥瑞遍佈天下，草木昆蟲都歡欣喜悅。稽首讚歎這不可思議之事，就像眾星拱衛著明月。所以現在宣揚這奇妙的伽陀（Gāthā，偈頌），在第一義諦（Paramārtha-satya，最高的真理）中真實宣說。上堂說法：祖師說，一心不生，萬法沒有過咎。沒有過咎就沒有法，不生就沒有心。能隨境而滅，境逐能而沉。境由能而境，能由境而能。大小祖師。

【English Translation】 English version: The Buddhakṣetra (Buddha's land) that can be spoken of and yet cannot be spoken of. Within worlds as numerous as dust motes, the great Dharmacakra (Wheel of Dharma) is turned, performing immeasurable and boundless great Buddha-deeds. Among them, whether ordinary beings or sages, whether the right path or the wrong path, whether grass and trees or other things, whether sentient beings or insentient objects, those who encounter this light will all attain Anuttarā-samyak-saṃbodhi (unsurpassed, right, and complete enlightenment). Therefore, all Buddhas attain it, possessing Sarvajñāna (all-knowing wisdom). All great Bodhisattvas attain it, accomplishing all kinds of Pāramitā (perfections, such as generosity, morality, patience, etc.). Pratyekabuddhas (Solitary Buddhas) attain it, manifesting miraculous light in ages without a Buddha. The Śrāvakas (Disciples), along with the five hundred Arhats (Enlightened Saints) who came to greet us last night, attain it, gaining the eight liberations and possessing the six supernormal powers. Devas (gods) attain it, increasing the ten virtues. Asuras (demi-gods) attain it, removing their arrogance. Beings in hell attain it, instantly transcending the ten Bhūmis (stages of a Bodhisattva's path). Hungry ghosts, animals, and all sentient beings of the four births and nine realms attain it, each receiving benefit according to their nature. Amitāyus (Immeasurable Life Buddha) emits great light, completing all the Buddha-deeds, and then uses the waters of the four great oceans to anoint the head of Maitreya (Future Buddha), bestowing upon him the prediction of Anuttarā-samyak-saṃbodhi, that he will perform great Buddha-deeds in the position of successor. Amitāyus has such supernormal powers, such freedom, such majestic power. Is there anyone here who knows gratitude and repays kindness? If so, come forth and meet with Jingshan, and I will vouch for you. If not, listen to this verse: The mouths of all beings in the ten directions, all that exists in the Dharma realm is their tongue. Relying solely on these mouths and tongues, I wish our sovereign boundless longevity, and may the source of blessings be as vast and inexhaustible as the sea. Within the lion's den, a suanni (mythical lion-like creature) is surely born, and the yuezhuo (a type of phoenix) certainly emerges from the cave of Dan Mountain. As auspicious signs and omens spread throughout the world, grass, trees, and insects all rejoice. I bow my head in praise of this inconceivable event, like the stars surrounding the bright moon. Therefore, I now proclaim this wonderful Gāthā (verse), truthfully speaking within the Paramārtha-satya (ultimate truth). Ascending the Dharma seat: The Patriarch said, 'If a single thought does not arise, all dharmas are without fault. Without fault, there is no dharma; without arising, there is no mind. The 'able' disappears with the environment, the environment sinks with the 'able'. The environment is caused by the 'able', the 'able' is caused by the environment. Great and small Patriarchs.'

卻作座主見解。徑山即不然。眼不自見。刀不自割。吃飯濟饑。飲水定渴。臨濟德山特地迷。枉費精神施棒喝。除卻棒。拈卻喝。孟八郎漢。如何止遏。上堂。拈拄杖卓一下。喝一喝曰。德山棒。臨濟喝。今日為君重拈掇。天何高地何闊。休向糞掃堆上。更添搕𢶍。換卻骨。洗卻腸。徑山退身三步。許你諸人商量。且道。作么生商量。擲下拄杖。喝一喝曰。紅粉易成端正女。無錢難作好兒郎。上堂。正月十四十五。雙徑椎鑼打鼓。要識祖意西來。看取村歌社舞。上堂。久雨不曾晴。豁開天地清。祖師門下事。何用更施呈。上堂。舉圓通秀禪師示眾曰。少林九年冷坐。剛被神光覷破。如今玉石難分。祇得麻纏紙裹。這一個。那一個。更一個。若是明眼人。何須重說破。徑山今日不免狗尾續貂也。有些子老胡九年話墮。可惜當時放過。致令默照之徒。鬼窟長年打坐。這一個。那一個。更一個。雖然。苦口叮嚀。卻似樹頭風過。結夏上堂。文殊三處安居。志公不是閑和尚。迦葉欲行正令。未免眼前見鬼。且道。徑山門下。今日事作么生。下座后。大家觸禮三拜。上堂。僧問。有么有么。庵主。豎起拳頭。還端的也無。師便下座歸方丈。上堂。水底泥牛嚼生鐵。憍梵缽提咬著舌。海神怒把珊瑚鞭。須彌燈王痛不徹。上堂。才方

【現代漢語翻譯】現代漢語譯本卻用座主的見解。徑山（地名，也指徑山寺）卻不是這樣。眼睛不能自己看見自己，刀不能自己割自己。吃飯爲了解除飢餓，飲水爲了止住乾渴。臨濟（人名，臨濟宗創始人）和德山（人名，唐代禪師）卻特地迷惑，白白浪費精神施展棒喝。除去棒，放下喝，孟八郎（人名，水滸人物）這樣的漢子，如何才能制止他？上堂說法。拿起拄杖敲一下，喝一聲說：『德山的棒，臨濟的喝，今天為你們重新拈出。天何等高，地何等寬闊！』不要在糞堆上，再新增塵土。換掉骨頭，洗掉腸子，逕山退後三步，允許你們諸位商量。那麼，如何商量？扔下拄杖，喝一聲說：『紅粉容易打扮成端正的女子，沒有錢難以成為好兒郎。』上堂說法。正月十四、十五，雙徑（地名）敲鑼打鼓，想要認識祖師西來的真意，就看看鄉村的歌舞。上堂說法。久雨之後不曾放晴，豁然開朗天地清明。祖師門下的事情，何必再多加陳述？上堂說法。舉圓通秀禪師開示大眾說：『少林寺九年冷坐，剛被神光（人名，慧可大師）看破。如今玉石難以分辨，只好用麻繩纏繞紙張包裹。』這一個，那一個，又一個。如果是明眼人，何須再次說破？徑山今天免不了狗尾續貂了。有些人墮入了老胡（指達摩祖師）九年面壁的話語。可惜當時放過了他們，以致於默照禪的徒弟，在鬼窟里常年打坐。這一個，那一個，又一個。雖然苦口婆心叮嚀，卻好像樹頭風吹過一樣。結夏安居上堂說法。文殊菩薩在三處安居，志公（人名，梁代僧人）不是閑散的和尚。迦葉尊者想要施行正令，也難免眼前見到鬼。那麼，逕山門下，今天的事情該如何做？下座后，大家一起觸禮三拜。上堂說法。有僧人問：『有嗎？有嗎？』庵主豎起拳頭。還確實是這樣嗎？師父便下座回到方丈。上堂說法。水底的泥牛嚼著生鐵，憍梵缽提（人名，佛陀弟子）咬著舌頭。海神憤怒地揮舞珊瑚鞭，須彌山燈王也感覺不到疼痛。上堂說法。剛剛...

【English Translation】 English version Instead, they use the views of the abbot. But not Jingshan (place name, also refers to Jingshan Temple). The eye cannot see itself, and the knife cannot cut itself. Eating is to relieve hunger, and drinking is to quench thirst. Linji (person's name, founder of the Linji school) and Deshan (person's name, a Chan master of the Tang Dynasty) deliberately create confusion, wasting energy on shouts and blows. Remove the stick, put down the shout, how can you stop a man like Meng Balang (person's name, a character in Water Margin)? Ascending the hall to preach. He picked up his staff and struck it once, shouting, 'Deshan's stick, Linji's shout, today I pick them up again for you. How high is the sky, how wide is the earth!' Do not add more dust to the dung heap. Change your bones, wash your intestines, Jingshan steps back three steps, allowing you all to discuss. So, how do you discuss it? Throw down the staff, shout, 'Rouge is easy to make a proper girl, but it is difficult to be a good boy without money.' Ascending the hall to preach. On the fourteenth and fifteenth days of the first month, Shuangjing (place name) beats gongs and drums. If you want to know the meaning of the Patriarch's coming from the West, look at the village songs and dances. Ascending the hall to preach. After a long rain, it has not cleared up, suddenly opening up the clear sky and earth. The affairs of the Patriarch's school, why add more descriptions? Ascending the hall to preach. He cited Zen Master Yuantong Xiu's instruction to the public: 'Nine years of cold sitting in Shaolin Temple, just broken by Shenguang (person's name, Great Master Huike). Now it is difficult to distinguish jade from stone, so I have to wrap it with hemp rope and paper.' This one, that one, and another one. If you are a discerning person, why say it again? Jingshan cannot avoid adding a dog's tail today. Some people have fallen into the words of Old Hu (referring to Bodhidharma) facing the wall for nine years. It is a pity that they were let go at that time, so that the followers of silent illumination Chan, sit in the ghost cave all year round. This one, that one, and another one. Although the bitter words are repeated, it is like the wind blowing through the tree. Ascending the hall to preach during the summer retreat. Manjushri Bodhisattva resides in three places, Zhigong (person's name, a monk of the Liang Dynasty) is not an idle monk. Venerable Kashyapa wants to enforce the correct order, but he cannot avoid seeing ghosts in front of him. So, what should be done today under the Jingshan school? After leaving the seat, everyone touched the ground and bowed three times. Ascending the hall to preach. A monk asked, 'Is there? Is there?' The abbot raised his fist. Is it really like this? The master then left the seat and returned to the abbot's room. Ascending the hall to preach. The mud cow at the bottom of the water chews raw iron, and Kaundinya (person's name, Buddha's disciple) bites his tongue. The sea god angrily wields the coral whip, and Mount Sumeru Lamp King does not feel any pain. Ascending the hall to preach. Just now...

八月中秋。又是九月十五。卓拄杖曰。唯有這個不遷。擲拄杖曰。一眾耳聞目睹。圓悟禪師忌。師拈香曰。這個尊慈。平昔強項。氣壓諸方。逞過頭底顢頇。用格外底儱侗。自言。我以木槵子。換天下人眼睛。殊不知。被不孝之子。將斷貫索。穿卻鼻孔。索頭既在徑山手裡。要教伊生。也由徑山。要教伊死。也由徑山。且道。以何為驗。遂燒香曰。以此為驗。僧問。達磨西來。將何傳授。師曰。不可總作野狐精見解。曰如何是粗入細。師曰。香水海里一毛孔。曰如何是細入粗。師曰。一毛孔里香水海。問古鏡未磨時如何。師曰。火不待日而熱。曰磨后如何。師曰。風不待月而涼。曰磨與未磨時如何。師曰。交問不與萬法為侶者。是甚麼人。待汝一口吸盡西江水。即向汝道。意作么生。師曰。釘釘膠黏。問一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。去此二途。請師速道。師曰。脫殼烏龜飛上天。問高揖釋迦。不拜彌勒時如何。師曰。夢裡惺惺。問大修行底人。還落因果也無。前百丈曰不落因果。為甚麼墮野狐身。師曰。逢人但恁么舉。曰祇如后百丈。道不昧因果。為甚麼脫野狐身。師曰。逢人但恁么舉。曰或有人問徑山。大修行底人。還落因果也無。未審。和尚向他道甚麼。師曰。向你道。逢人但恁么舉。問

【現代漢語翻譯】現代漢語譯本八月十五中秋節，又是九月十五。徑山卓拄杖說：『唯有這個真性是不變的。』擲下拄杖說：『大家親眼所見，親耳所聞。』今天是圓悟禪師的忌日，逕山拈香說：『這位老前輩，平素剛強，氣勢壓倒各方。逞著過頭的糊塗，用著特別的含糊。』他自己說：『我用木槵子（一種念珠）換取天下人的眼睛。』卻不知道，被不孝的子孫，用斷了的繩索，穿透了鼻孔。繩索既然在徑山手裡，要他生，也由徑山；要他死，也由徑山。』『那麼，用什麼來驗證呢？』於是燒香說：『用這個來驗證。』有僧人問：『達磨（Bodhidharma）西來，將什麼傳授？』徑山說：『不可都用野狐精的見解。』僧人問：『如何是粗入細？』徑山說：『香水海（fragrant water sea）里的一毛孔。』僧人問：『如何是細入粗？』徑山說：『一毛孔里的香水海。』僧人問：『古鏡未磨時如何？』徑山說：『火不等待太陽而熱。』僧人問：『磨后如何？』徑山說：『風不等待月亮而涼。』僧人問：『磨與未磨時如何？』徑山說：『去問那個不與萬法為伴侶的人，是什麼人？等你一口吸盡西江水，就告訴你。』僧人問：『意作么生？』徑山說：『釘釘膠黏。』僧人問：『一法若有，毗盧（Vairocana）墮在凡夫；萬法若無，普賢（Samantabhadra）失去他的境界。去掉這兩種極端，請老師快說。』徑山說：『脫殼烏龜飛上天。』僧人問：『高傲地向釋迦（Sakyamuni）作揖，不拜彌勒（Maitreya）時如何？』徑山說：『夢裡惺惺。』僧人問：『大修行的人，還落入因果嗎？』前百丈（Baizhang）說『不落因果』，為什麼墮入野狐身？徑山說：『遇到人就這麼提問。』僧人問：『如果后百丈（Baizhang）說『不昧因果』，為什麼脫離野狐身？』徑山說：『遇到人就這麼提問。』僧人問：『如果有人問徑山，大修行的人，還落入因果嗎？不知道和尚您會怎麼回答他？』徑山說：『告訴你，遇到人就這麼提問。』僧人問：

【English Translation】 English version Mid-Autumn Festival in the eighth month. Again, the fifteenth of the ninth month. Zhuo (Master Zhuo) struck his staff and said, 'Only this does not change.' He threw down his staff and said, 'Everyone has heard and seen it.' It is the anniversary of Zen Master Yuanwu's death. The Master (Jingshan) lit incense and said, 'This venerable one was usually strong and domineering, suppressing all directions. He indulged in excessive muddleheadedness and used extraordinary ambiguity.' He himself said, 'I use wooden beads (wooden Sapindus) to exchange for the eyes of all people in the world.' Little did he know that he would be pierced through the nostrils with a broken rope by an unfilial son. Now that the rope is in Jingshan's hands, whether he lives or dies is up to Jingshan.' 'So, how do we verify this?' Then he burned incense and said, 'Verify it with this.' A monk asked, 'What did Bodhidharma transmit when he came from the West?' The Master said, 'Do not all use the views of wild fox spirits.' The monk asked, 'What is coarse entering fine?' The Master said, 'A pore in the fragrant water sea.' The monk asked, 'What is fine entering coarse?' The Master said, 'The fragrant water sea in a pore.' The monk asked, 'What is it like when the ancient mirror is not yet polished?' The Master said, 'Fire is hot without waiting for the sun.' The monk asked, 'What is it like after it is polished?' The Master said, 'The wind is cool without waiting for the moon.' The monk asked, 'What is it like when it is polished and not polished?' The Master said, 'Go ask that one who is not a companion to the myriad dharmas, who is it? When you have swallowed the entire West River in one gulp, I will tell you.' The monk asked, 'What is the meaning of this?' The Master said, 'Nails hammered, glue stuck.' The monk asked, 'If one dharma exists, Vairocana (毗盧) falls into the realm of ordinary beings; if all dharmas do not exist, Samantabhadra (普賢) loses his realm. Leaving these two extremes, please tell me quickly, Master.' The Master said, 'A turtle that has shed its shell flies into the sky.' The monk asked, 'What is it like to bow respectfully to Sakyamuni (釋迦), but not to Maitreya (彌勒)?' The Master said, 'Sober in a dream.' The monk asked, 'Do great practitioners still fall into cause and effect?' The former Baizhang (百丈) said 'does not fall into cause and effect,' why did he fall into the body of a wild fox? The Master said, 'Whenever you meet someone, just raise this question.' The monk asked, 'If the later Baizhang (百丈) said 'is not blind to cause and effect,' why did he escape the body of a wild fox?' The Master said, 'Whenever you meet someone, just raise this question.' The monk asked, 'If someone asks Jingshan, do great practitioners still fall into cause and effect? I wonder, what would the Master say to him?' The Master said, 'I tell you, whenever you meet someone, just raise this question.' The monk asked:

明頭來時如何。師曰。頭大尾顛纖。曰暗頭來時如何。師曰。野馬嘶風蹄撥剌。曰明日大悲院裡有齋。又作么生。師曰。雪峰道底。問過去心不可得。現在心不可得。未來心不可得時如何。師曰。親言出親口。曰未審如何受持。師曰。但恁么受持。決不相賺。問我宗無語句。實無一法與人時如何。師曰。五味饡秤錘。問心佛俱忘時如何。師曰。賣扇老婆手遮日。問教中道。塵塵說剎剎說無間歇。未審。以何為舌。師拍禪床右角一下。僧曰。世尊不說說。迦葉不聞聞也。師拍禪床左角一下。僧曰。也知今日令不虛行。師曰。識甚好惡。師室中問僧。不是心不是佛不是物。你作么生會。僧曰。領師曰。領你屋裡。七代先靈。僧便喝。師曰。適來領。而今喝。幹他不是心不是佛不是物。甚麼事。僧無語。師打出。僧請益夾山境話。聲未絕。師便喝。僧茫然。師曰。你問甚麼。僧擬舉。師連打喝出。師才見僧入。便曰。不是出去。僧便出。師曰。沒量大人。被語脈里轉卻。次一僧入。師亦曰。不是出去。僧卻近前。師曰。向你道不是。更近前覓個甚麼。便打出。復一僧入。曰適來兩僧。不會和尚意。師低頭噓一聲。僧罔措。師打曰。卻是你會老僧意。問僧。我前日有一問。在你處。你先前日答我了也。即今因甚麼瞌睡。僧曰。

【現代漢語翻譯】現代漢語譯本『明頭來時如何？』（明頭指開悟的時刻）師父說：『頭大尾顛纖。』（形容開悟時，對世界的認知發生翻天覆地的變化，頭和尾都變得細微）『暗頭來時如何？』（暗頭指迷惑、無知的狀態）師父說：『野馬嘶風蹄撥剌。』（形容迷惑時，心像脫韁的野馬，狂亂不安）『明日大悲院裡有齋，又作么生？』（明天大悲院有齋飯，該如何是好？）師父說：『雪峰道底。』（雪峰已經說過了，不必多問）問：『過去心不可得（過去的心無法把握），現在心不可得（現在的心無法把握），未來心不可得（未來的心無法把握），如何是好？』師父說：『親言出親口。』（這是佛祖親口所說）問：『未審如何受持？』（不知該如何領會並實踐？）師父說：『但恁么受持，決不相賺。』（只要這樣去領會和實踐，絕對不會欺騙你）問：『我宗無語句（禪宗不立文字），實無一法與人時如何？』（實際上沒有什麼法可以傳授給別人，該如何是好？）師父說：『五味饡秤錘。』（五味雜陳，像秤錘一樣沉重）問：『心佛俱忘時如何？』（當心和佛都忘記時，該如何是好？）師父說：『賣扇老婆手遮日。』（就像賣扇子的老太婆用手遮擋陽光一樣，自然而然）問：『教中道，塵塵說剎剎說無間歇（經典中說，每個微塵、每個剎土都在不停地說法），未審以何為舌？』（不知用什麼作為舌頭來說法？）師父拍禪床右角一下。僧人說：『世尊不說說，迦葉不聞聞也。』（世尊不說而說，迦葉不聞而聞）師父拍禪床左角一下。僧人說：『也知今日令不虛行。』（也知道今天的指令沒有白白髮出）師父說：『識甚好惡。』（知道什麼是好，什麼是壞）師父在室內問僧人：『不是心不是佛不是物（既不是心，也不是佛，也不是物），你作么生會？』（你如何理解？）僧人說：『領。』（領會了）師父說：『領你屋裡七代先靈。』（領會了你屋裡七代先人的亡靈）僧人便喝。師父說：『適來領，而今喝，幹他不是心不是佛不是物甚麼事？』（剛才說領會了，現在又喝，與那不是心不是佛不是物有什麼關係？）僧人無語。師父打出。僧人請教夾山境話（夾山禪師的境界），聲音未落，師父便喝。僧人茫然。師父說：『你問甚麼？』僧人剛要舉話，師父連打帶喝趕了出去。師父剛看見僧人進來，便說：『不是出去。』（不是叫你出去嗎？）僧人便出去。師父說：『沒量大人，被語脈里轉卻。』（沒有度量的人，被語言的脈絡所迷惑）下一個僧人進來，師父也說：『不是出去。』（不是叫你出去嗎？）僧人卻走上前。師父說：『向你道不是，更近前覓個甚麼？』（已經告訴你不是了，還走上前尋找什麼？）便打出去。又一個僧人進來，說：『適來兩僧，不會和尚意。』（剛才兩個僧人，不明白和尚的意思）師父低頭噓一聲。僧人不知所措。師父打道：『卻是你會老僧意。』（卻是你明白老僧的意思）問僧人：『我前日有一問，在你處，你先前日答我了也，即今因甚麼瞌睡？』（我前天有一個問題，在你那裡，你前天也回答我了，現在為什麼打瞌睡？）僧人無語。

English version 『What is it like when the bright side comes?』 (Bright side refers to the moment of enlightenment) The master said, 『The head is big, and the tail is thin and delicate.』 (Describing that at the moment of enlightenment, the perception of the world undergoes earth-shattering changes, and the head and tail become subtle) 『What is it like when the dark side comes?』 (Dark side refers to the state of confusion and ignorance) The master said, 『The wild horse neighs in the wind, and its hooves thrash about.』 (Describing that when confused, the mind is like a wild horse running wild and restless) 『Tomorrow there is a vegetarian meal at the Great Compassion Monastery, what should be done?』 The master said, 『Xuefeng (雪峰) has already said it.』 (Xuefeng has already said it, no need to ask more) Asked, 『The past mind cannot be grasped, the present mind cannot be grasped, and the future mind cannot be grasped, what should be done?』 The master said, 『The words came from the Buddha's own mouth.』 (These are the words spoken by the Buddha himself) Asked, 『I don't know how to receive and uphold it?』 The master said, 『Just receive and uphold it in this way, and you will never be deceived.』 (As long as you understand and practice in this way, you will never be deceived) Asked, 『My sect has no words, and there is really no Dharma to give to others, what should be done?』 The master said, 『Five flavors mixed with a steelyard.』 (Five flavors mixed, as heavy as a steelyard) Asked, 『What happens when both the mind and the Buddha are forgotten?』 The master said, 『An old woman selling fans shields herself from the sun with her hand.』 (Just like an old woman selling fans naturally shielding herself from the sun with her hand) Asked, 『The teachings say that every dust mote and every land is speaking Dharma without interruption, I don't know what is used as the tongue?』 The master slapped the right corner of the Zen bed. The monk said, 『The World Honored One speaks without speaking, and Kashyapa hears without hearing.』 The master slapped the left corner of the Zen bed. The monk said, 『I also know that today's order is not in vain.』 The master said, 『Knowing what is good and what is bad.』 The master asked the monk in the room, 『It is not mind, not Buddha, not thing, how do you understand it?』 The monk said, 『Understood.』 The master said, 『Understood your family's seven generations of ancestors.』 The monk then shouted. The master said, 『Just now you said you understood, and now you shout, what does it have to do with not mind, not Buddha, not thing?』 The monk was speechless. The master drove him out. The monk asked for instruction on the state of Jiasan (夾山), before the sound finished, the master shouted. The monk was at a loss. The master said, 『What are you asking?』 As soon as the monk was about to speak, the master beat and shouted him out. As soon as the master saw the monk enter, he said, 『Didn't I tell you to go out?』 The monk then went out. The master said, 『Immeasurable person, turned around by the veins of language.』 (A person without measure, confused by the veins of language) The next monk entered, and the master also said, 『Didn't I tell you to go out?』 The monk stepped forward. The master said, 『I told you not to, what are you looking for by coming closer?』 Then he beat him out. Another monk entered and said, 『The two monks just now did not understand the abbot's meaning.』 The master lowered his head and sighed. The monk was at a loss. The master hit him and said, 『But you understand the old monk's meaning.』 Asked the monk, 『I had a question for you the other day, it was with you, and you answered me the other day, why are you dozing off now?』 The monk was speechless.

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

如是如是。師曰。道甚麼。僧曰。不是不是。師連打兩棒曰。一棒打你如是。一棒打你不是。舉竹篦問僧曰。喚作竹篦則觸。不喚作竹篦則背。不得下語。不得無語。速道速道。僧曰。請和尚放下竹篦。即與和尚道。師放下竹篦。僧拂袖便出。師曰。侍者認取這僧著。又舉問僧。僧曰。甕里怕走卻鱉那。師下禪床。擒住曰。此是誰語。速道。僧曰。實不敢謾昧老師。此是竹庵和尚教某恁么。道。師連打數棒曰。分明舉似諸方。師年邁求解。辛巳春。得旨退居明月堂。隆興改元。一夕星殞于寺西。流光赫然。尋示微恙。八月九日。學徒問安。師勉以弘道。徐曰。吾翌日始行。至五鼓。親書遺奏。又貽書辭紫巖居士。侍僧了賢。請偈。復大書曰。生也祇恁么。死也祇恁么。有偈與無偈。是甚麼熱大。擲筆委然而逝。平明有蛇尺許。腰首白色。伏于龍王井欄。如義服者。乃龍王示現也。四眾哀號。皇帝聞而嘆惜。上制師真贊曰。生滅不滅。常住不住。圓覺空明。隨物現處。丞相以次。致祭者沓來。門弟子。塔全身於明月堂之側。壽七十有五。夏五十有八。詔以明月堂。為妙喜庵。謚曰普覺。塔名寶光。淳熙初。賜其全錄八十卷隨大藏流行。

平江府虎丘紹隆禪師

和之含山人也。九歲謝親。居佛慧院。逾六年。

【現代漢語翻譯】現代漢語譯本：『如是如是。』師父說：『說什麼？』僧人說：『不是不是。』師父連續打了兩棒說：『一棒打你「如是」，一棒打你「不是」。』師父舉起竹篦（一種竹製的拂塵）問僧人說：『說它是竹篦就違背了真理，不說它是竹篦也違背了真理。』不得說話，也不得不說話，快說快說！僧人說：『請和尚放下竹篦，我就與和尚說。』師父放下竹篦，僧人拂袖便走。師父說：『侍者記住這個僧人。』師父又舉起竹篦問僧人，僧人說：『甕里怕走掉鱉嗎？』師父走下禪床，抓住僧人說：『這是誰說的話？快說！』僧人說：『實在不敢欺瞞老師，這是竹庵和尚教我這麼說的。』師父連續打了數棒說：『分明地告訴了各方。』師父年老請求退隱，辛巳年春天，得到旨意退居明月堂。隆興改元，一天晚上，一顆星星隕落在寺廟西邊，流光非常明亮。不久師父略感不適，八月九日，弟子們前來問安。師父勉勵他們弘揚佛法，慢慢地說：『我明天才走。』到五更時分，親自寫下遺奏，又寫信辭別紫巖居士。侍僧了賢請求師父留下偈語，師父再次寫下：『生也只是這樣，死也只是這樣。有偈語和沒有偈語，算得了什麼熱事？』扔下筆安然而逝。天亮時，有一條一尺左右的蛇，腰部和頭部是白色的，伏在龍王井的井欄上，好像穿著喪服一樣，這是龍王顯現。四眾弟子哀號痛哭。皇帝聽聞后嘆息惋惜，親自撰寫了師父的真贊說：『生滅不滅，常住不住，圓覺空明，隨物顯現。』丞相以及其他官員，前來祭奠的人絡繹不絕。門下弟子在明月堂旁邊建塔安葬師父的全身舍利。師父享年七十五歲，僧臘五十八年。皇帝下詔將明月堂改為妙喜庵，謚號為普覺，塔名為寶光。淳熙初年，朝廷賜予師父的全錄八十卷，隨大藏經流通。

平江府虎丘紹隆禪師

是和州含山人。九歲離開父母，住在佛慧院，過了六年。

【English Translation】 English version: 『Such is such.』 The master said, 『What is it?』 The monk said, 『Not not.』 The master struck him twice, saying, 『One strike for 「such is,」 one strike for 「not not.」』 The master raised a bamboo staff (zhubì) (a bamboo whisk) and asked the monk, 『To call it a bamboo staff is to be attached, not to call it a bamboo staff is to turn away. You must not speak, you must not be silent. Speak quickly, speak quickly!』 The monk said, 『Please, Master, put down the bamboo staff, and I will speak to you.』 The master put down the bamboo staff, and the monk flicked his sleeve and left. The master said, 『Attendant, remember this monk.』 The master again raised the staff and asked a monk. The monk said, 『Is the turtle afraid of escaping from the jar?』 The master stepped down from the meditation platform, seized the monk, and said, 『Whose words are these? Speak quickly!』 The monk said, 『I dare not deceive you, Teacher. This is what Zen Master Zhu-an (Zhū'ān héshàng) taught me to say.』 The master struck him several times, saying, 『Clearly proclaimed to all quarters.』 The master, being old, requested retirement. In the spring of the year Xinsi, he received an edict to retire to Mingyue Hall (Míngyuè táng). In the first year of the Longxing era, one night a star fell to the west of the temple, its light brilliant. Soon after, the master felt slightly unwell. On the ninth day of the eighth month, his disciples came to inquire after his health. The master encouraged them to propagate the Dharma, saying slowly, 『I will depart tomorrow.』 At the fifth watch, he personally wrote a memorial to the throne and also wrote a letter of farewell to Layman Ziyan (Zǐyán jūshì). The attendant monk Liaoxian (Liǎoxián) requested a verse. The master wrote in large characters: 『To be born is just like this, to die is just like this. To have a verse or not to have a verse, what great heat is there in it?』 He threw down the brush and passed away peacefully. At dawn, there was a snake about a foot long, with a white waist and head, lying on the railing of the Dragon King Well (Lóngwáng jǐng), as if wearing mourning clothes. This was the Dragon King manifesting. The fourfold assembly wailed and wept. The emperor heard of it and sighed with regret, personally composing a eulogy for the master's portrait, saying: 『Birth and death are not extinction, permanence is not abiding, perfect enlightenment is empty and bright, appearing in accordance with things.』 The prime minister and other officials came to offer sacrifices in an endless stream. The disciples built a pagoda next to Mingyue Hall to enshrine the master's complete relics. The master lived to the age of seventy-five, with fifty-eight years as a monk. The emperor decreed that Mingyue Hall be renamed Miaoxi Temple (Miàoxǐ ān), with the posthumous title Pǔjué (普覺), and the pagoda named Baoguang (寶光). In the early years of the Chunxi era, the court bestowed the master's complete record of eighty volumes to be circulated along with the Great Canon.

Zen Master Shaolong (Shàolóng) of Huqiu (Hǔqiū) in Pingjiang Prefecture (Píngjiāng fǔ)

Was a native of Hanshan (Hánshān) in Hezhou (Hézhōu). At the age of nine, he left his parents and lived in Fohui Monastery (Fóhuì yuàn). After six years.

得度受具。又五年。荷包謁長蘆信禪師。得其大略。有傳圓悟語至者。師讀之嘆曰。想酢生液。雖未澆腸沃胃。要且使人慶快。第恨未聆謦欬耳。遂由寶峰依湛堂。客黃龍。叩死心禪師。次謁圓悟。一日入室。悟問曰。見見之時。見非是見。見猶離見。見不能及。舉拳曰。還見么。師曰。見悟曰。頭上安頭。師聞。脫然契證。悟叱曰。見個甚麼。師曰。竹密不妨流水過。悟肯之。尋俾掌藏教。有問悟曰。隆藏主。柔易若此。何能為哉。悟曰。瞌睡虎耳。后歸邑。住城西開聖。建炎之擾。乃結廬銅峰之下。郡守李公光。延居彰教。次徙虎丘。道大顯著。因追繹白雲端和尚立祖堂故事。乃曰。為人之後。不能躬行遺訓。于義安乎。遂圖其像。以奉安之。上堂。曰凡有展托。盡落今時。不展不託。墮坑落塹。直饒風吹不入。水灑不著。檢點將來。自救不了。豈不見道。直似寒潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。拈拄杖。劃一劃云。劃斷古人多年葛藤。點頭石不覺。拊掌大笑。且道。笑個甚麼。腦後見腮。莫與往來。上堂。目前無法。萬象森然。意在目前。突出難辨。不是目前法。觸處逢渠。非耳目之所到。不離見聞覺知。雖然如是。也須踏著他向上關捩子始得。所以道。羅籠不肯住。呼喚不

回頭。佛祖不安排。至今無處所。如是則不勞斂念。樓閣門開。寸步不移。百城俱到。驀拈拄杖。劃一劃云。路逢死蛇莫打殺。無底籃子盛將歸。上堂曰。百鳥不來春又暄。憑欄溢目水連天。無心還似今宵月。照見三千與大千。上堂。摩竭陀國。親行此令。拈拄杖卓一下曰。大盡三十曰。小盡二十九。僧問。為國開堂一句。作么生道。師曰。一愿皇帝萬壽。二愿重臣千秋。曰祇如生佛未興時。一著落在甚麼處。師曰。吾常於此切。曰官不容針。更借一問時如何。師曰。踞虎頭收虎尾。曰中間事作么生。師曰。草繩自縛漢。曰毗婆尸佛早留心。直至如今不得妙。師曰。幾行巖下路。少見白頭人。問九旬禁足。意旨如何。師曰。理長即就。曰祇如六根不具底人。還禁得也無。師曰。穿過鼻孔。曰學人今日小出大遇。師曰。降將不斬。曰恁么則和尚放某甲逐便也。師曰。停囚長智。問雪峰道。盡大地撮來。如粟米粒。大拋向面前。漆桶不會。打鼓普請看。未審此意如何。師曰。一畝之地。三蛇九鼠。曰乞師再垂指示。師曰。海口難宣。問如何是大道真源。師曰。和泥合水。曰便恁么去時如何。師曰。截斷草鞋跟。問如何是佛法大意。師曰。蛇頭生角。問古人到這裡。因甚麼不肯住。師曰。老僧也恁么。曰忽然一刀兩段時如何

【現代漢語翻譯】現代漢語譯本回頭（指反思）。佛祖不安排（指一切皆是因緣，非佛祖安排）。至今無處所（指沒有固定的歸宿）。如是則不勞斂念（如果這樣，就不需要刻意收攝心念）。樓閣門開（指頓悟之門開啟）。寸步不移（指不假外求）。百城俱到（指瞬間遍達一切）。驀拈拄杖（忽然拿起拄杖）。劃一劃云（在空中劃了一下）。路逢死蛇莫打殺（路上遇到死蛇不要打死它）。無底籃子盛將歸（用沒有底的籃子把它裝回家）。上堂曰（方丈升座說法時說）：百鳥不來春又暄（即使百鳥不來，春天依然溫暖）。憑欄溢目水連天（倚靠欄桿，滿眼都是連線天邊的水）。無心還似今宵月（無心就像今晚的月亮）。照見三千與大千（照見三千大千世界）。上堂（升座說法）。摩竭陀國（Magadha，古印度國名）。親行此令（親自頒佈這個法令）。拈拄杖卓一下曰（拿起拄杖敲擊一下說）：大盡三十日（月份大時有三十天）。小盡二十九（月份小時有二十九天）。僧問（僧人問）：為國開堂一句（為國家祈福說法應該怎麼說）。作么生道（怎麼說）。師曰（禪師說）：一愿皇帝萬壽（第一愿是皇帝萬壽無疆）。二愿重臣千秋（第二愿是重臣長命百歲）。曰（僧人說）：祇如生佛未興時（假如佛還未出世時）。一著落在甚麼處（這一著落在哪裡）。師曰（禪師說）：吾常於此切（我常常在這裡用心體會）。曰（僧人說）：官不容針（比喻非常正直清廉，一絲不茍），更借一問時如何（再問一句如何）。師曰（禪師說）：踞虎頭收虎尾（騎在老虎頭上，還要收住老虎尾巴，比喻事情非常困難）。曰（僧人說）：中間事作么生（中間的事情怎麼樣）。師曰（禪師說）：草繩自縛漢（用草繩自己捆綁自己，比喻自找麻煩）。曰（僧人說）：毗婆尸佛（Vipasyin，過去七佛之首）早留心（很早就留心此事）。直至如今不得妙（直到現在也沒有得到精妙之處）。師曰（禪師說）：幾行巖下路（有多少人走過山巖下的路）。少見白頭人（很少見到白髮蒼蒼的老人）。問（僧人問）：九旬禁足（九十天禁止外出走動，專心修行）。意旨如何（用意是什麼）。師曰（禪師說）：理長即就（道理充分就可以）。曰（僧人說）：祇如六根不具底人（假如六根不全的人）。還禁得也無（還能禁足嗎）。師曰（禪師說）：穿過鼻孔（穿過鼻孔，比喻無法逃脫）。曰（僧人說）：學人今日小出大遇（學人今天稍微出來一下就遇到了大師）。師曰（禪師說）：降將不斬（投降的將領不斬殺）。曰（僧人說）：恁么則和尚放某甲逐便也（這樣說來，和尚就放我隨意行動了）。師曰（禪師說）：停囚長智（關押囚犯可以增長智慧）。問（僧人問）：雪峰（Xuefeng，禪宗祖師）道（說）：盡大地撮來（把整個大地都撮起來）。如粟米粒大（像粟米粒那麼大）。拋向面前（拋向面前）。漆桶不會（漆桶不明白）。打鼓普請看（敲鼓請大家來看）。未審此意如何（不知道這是什麼意思）。師曰（禪師說）：一畝之地（一畝地）。三蛇九鼠（有三條蛇九隻老鼠，比喻情況複雜）。曰（僧人說）：乞師再垂指示（請禪師再次指示）。師曰（禪師說）：海口難宣（難以用言語表達）。問（僧人問）：如何是大道真源（什麼是大道的真正源頭）。師曰（禪師說）：和泥合水（和泥和水，比喻平凡的日常生活）。曰（僧人說）：便恁么去時如何（就這樣去做怎麼樣）。師曰（禪師說）：截斷草鞋跟（砍斷草鞋的後跟，比喻徹底放下）。問（僧人問）：如何是佛法大意（什麼是佛法的大意）。師曰（禪師說）：蛇頭生角（蛇頭上長角，比喻不可能的事情）。問（僧人問）：古人到這裡（古人到了這個境界）。因甚麼不肯住（為什麼不肯停留）。師曰（禪師說）：老僧也恁么（老僧也是這樣）。曰（僧人說）：忽然一刀兩段時如何（忽然被一刀砍成兩段時怎麼樣）

【English Translation】 English version Turning back (referring to introspection). The Buddha doesn't arrange (referring to everything being due to causes and conditions, not arranged by the Buddha). Until now, there is no fixed abode (referring to having no fixed dwelling). If so, then there is no need to collect thoughts (if this is the case, there is no need to deliberately gather one's thoughts). The gate of the pavilion opens (referring to the opening of the gate of enlightenment). Without moving an inch (referring to not seeking externally). All hundred cities are reached (referring to instantly reaching everywhere). Suddenly picking up the staff (suddenly picking up the staff). Drawing a line in the clouds (drawing a line in the air). If you meet a dead snake on the road, don't kill it (if you meet a dead snake on the road, don't kill it). Put it in a bottomless basket and take it home (put it in a basket without a bottom and take it home). Ascending the hall, he said (when the abbot ascends the seat to preach the Dharma): Even if a hundred birds don't come, spring is still warm (even if a hundred birds don't come, spring is still warm). Leaning on the railing, the eyes are filled with water connecting to the sky (leaning on the railing, the eyes are filled with water connecting to the sky). The mind is like the moon tonight (the mind is like the moon tonight). Illuminating the three thousand great thousands (illuminating the three thousand great thousand worlds). Ascending the hall (ascending the seat to preach the Dharma). Magadha (Magadha, an ancient Indian kingdom). Personally issuing this decree (personally issuing this decree). Picking up the staff and striking it once, he said (picking up the staff and striking it once, he said): The big month has thirty days (the big month has thirty days). The small month has twenty-nine (the small month has twenty-nine days). A monk asked (a monk asked): A sentence for opening the hall for the country (how should one speak to pray for the country). How should it be said (how should it be said). The master said (the Zen master said): First, may the emperor live ten thousand years (first, may the emperor live ten thousand years). Second, may the important ministers live a thousand autumns (second, may the important ministers live a thousand autumns). He said (the monk said): If the living Buddha had not yet appeared (if the living Buddha had not yet appeared). Where would this move fall (where would this move fall). The master said (the Zen master said): I often contemplate this deeply (I often contemplate this deeply). He said (the monk said): An official doesn't allow a needle (a metaphor for being very upright and incorruptible, meticulous), how about asking another question (how about asking another question). The master said (the Zen master said): Sitting on the tiger's head and catching the tiger's tail (sitting on the tiger's head and catching the tiger's tail, a metaphor for things being very difficult). He said (the monk said): What about the middle matter (what about the middle matter). The master said (the Zen master said): A man tying himself with a grass rope (a man tying himself with a grass rope, a metaphor for looking for trouble). He said (the monk said): Vipasyin Buddha (Vipasyin, the first of the past seven Buddhas) paid attention early (paid attention to this matter early). Until now, he hasn't obtained the subtlety (until now, he hasn't obtained the subtlety). The master said (the Zen master said): How many rows of roads under the rocks (how many people have walked the roads under the rocks). Few see white-haired people (few see white-haired old people). Asked (the monk asked): The meaning of the ninety-day retreat (ninety days of prohibiting going out and walking around, focusing on cultivation). What is the intention (what is the intention). The master said (the Zen master said): If the reason is long, then it will be done (if the reason is sufficient, then it will be done). He said (the monk said): If a person whose six senses are not complete (if a person whose six senses are not complete). Can he still be confined (can he still be confined). The master said (the Zen master said): Pierced through the nostrils (pierced through the nostrils, a metaphor for being unable to escape). He said (the monk said): This student today has a small outing and a big encounter (this student today has a small outing and a big encounter with a master). The master said (the Zen master said): A surrendered general is not killed (a surrendered general is not killed). He said (the monk said): In that case, the monk will let me do as I please (in that case, the monk will let me do as I please). The master said (the Zen master said): Detaining prisoners increases wisdom (detaining prisoners can increase wisdom). Asked (the monk asked): Xuefeng (Xuefeng, a Zen master) said (said): Gathering the entire earth (gathering the entire earth). As big as a millet grain (as big as a millet grain). Throwing it in front of you (throwing it in front of you). The lacquer bucket doesn't understand (the lacquer bucket doesn't understand). Beating the drum and asking everyone to look (beating the drum and asking everyone to look). I don't know what this means (I don't know what this means). The master said (the Zen master said): One acre of land (one acre of land). Three snakes and nine rats (three snakes and nine rats, a metaphor for a complex situation). He said (the monk said): I beg the master to give further instructions (I beg the master to give further instructions). The master said (the Zen master said): It is difficult to express with words (it is difficult to express with words). Asked (the monk asked): What is the true source of the Great Way (what is the true source of the Great Way). The master said (the Zen master said): Mixing mud and water (mixing mud and water, a metaphor for ordinary daily life). He said (the monk said): What if I go like this (what if I go like this). The master said (the Zen master said): Cut off the heel of the straw sandals (cut off the heel of the straw sandals, a metaphor for completely letting go). Asked (the monk asked): What is the great meaning of the Buddha Dharma (what is the great meaning of the Buddha Dharma). The master said (the Zen master said): A snake's head grows horns (a snake's head grows horns, a metaphor for an impossible thing). Asked (the monk asked): The ancients came here (the ancients came to this state). Why didn't they want to stay (why didn't they want to stay). The master said (the Zen master said): This old monk is also like that (this old monk is also like that). He said (the monk said): What if it is suddenly cut in two with a knife (what if it is suddenly cut in two with a knife)

。師曰。平地神仙。問萬機休罷。千聖不𢹂時如何。師曰。未足觀光。曰還有奇特事也無。師曰。獨坐大雄峰。紹興丙辰。示微疾而逝。塔全軀于寺之西南隅。

慶元府育王山佛智端裕禪師

吳越王之裔也。六世祖守會稽。因家焉。師生而岐嶷。眉目淵秀。十四驅烏于大善寺。十八得度受具。往依凈慈一禪師。未幾。偶聞僧擊露柱曰。你何不說禪。師忽微省。去謁龍門遠。甘露卓。泐潭祥。皆以穎邁見推。晚見圓悟于鐘阜。一日悟問。誰知正法眼藏。向這瞎驢邊滅卻。即今是滅不滅。曰請和尚合取口好。悟曰。此猶未出常情。師擬對。悟擊之。師頓去所滯。侍悟居天寧。命掌記室。尋分座。道聲藹著。京西憲。請開法丹霞。次遷虎丘徑山。謝事。徇平江道俗之請。庵于西華。閱數稔。來居建康保寧。后移蘇城萬壽。及閩中玄沙。壽山西禪。覆被旨補靈隱。慈寧皇太后幸韋王第。召師演法。賜金襕袈裟。乞歸西華舊隱。紹興戊辰秋。赴育王之命。上堂曰。德山入門便棒。多向皮袋裡埋蹤。臨濟入門便喝。總在聲塵中出沒。若是英靈衲子。直須足下風生。超越古今途轍。拈拄杖卓一下。喝一喝曰。祇這個何似生。若喚作棒喝。瞌睡未惺。不喚作棒喝。未識德山臨濟。畢竟如何。復卓一下曰。總不得動著。上堂

【現代漢語翻譯】現代漢語譯本：師父說：『這是平地上的神仙。』（形容境界很高）（有人）問：『如果一切機緣都停止，所有的聖人都不參與時，會怎麼樣呢？』師父說：『這還不足以看到真正的光明。』（那人）問：『還有什麼特別的事情嗎？』師父說：『獨自坐在大雄峰上。』紹興丙辰年（1136年），（佛智端裕禪師）示現輕微的疾病而去世，全身舍利塔建在寺廟的西南角。

慶元府育王山佛智端裕禪師

是吳越王的後代。他的六世祖擔任會稽的守將，因此在那裡安家。禪師出生時就顯得與衆不同，眉目清秀。十四歲時在大善寺驅趕烏鴉，十八歲時剃度受戒。前往依止凈慈一禪師。不久，偶然聽到僧人敲擊露柱說：『你為什麼不說禪？』禪師忽然有所領悟。之後去拜訪龍門遠（禪師），甘露卓（禪師），泐潭祥（禪師），都因為他的聰穎和才華而推崇他。晚年時在鐘阜拜見圓悟（禪師）。有一天，圓悟（禪師）問：『誰知道正法眼藏（佛法精髓），卻在這瞎驢（指無知的人）邊上滅絕了？現在是滅絕了還是沒有滅絕？』（佛智端裕禪師）回答說：『請和尚閉上嘴巴比較好。』圓悟（禪師）說：『這還沒有超出常情。』禪師剛要回答，圓悟（禪師）就打了他。禪師頓時消除了心中的疑惑。跟隨圓悟（禪師）住在天寧寺，被任命掌管文書事務。不久后開始講法，名聲遠揚。京西的官員邀請他到丹霞寺開法，之後又遷往虎丘、徑山。辭去職務后，應平江道俗的請求，在西華庵居住。過了幾年，來到建康保寧寺。後來又移居到蘇州萬壽寺，以及閩中玄沙寺、壽山西禪寺。又奉旨補任靈隱寺住持。慈寧皇太后到韋王府邸，召見禪師演說佛法，賜予金襕袈裟。禪師請求回到西華舊庵。紹興戊辰年秋天，應育王寺的邀請前去住持。上堂說法時說：『德山（禪師）入門就打，大多在皮袋裡埋沒軌跡。臨濟（禪師）入門就喝，總是在聲塵中出沒。如果是英靈的衲子，就必須腳下生風，超越古今的途徑。』拈起拄杖敲擊一下，喝一聲說：『就這個像什麼？如果說是棒喝，那就是還沒睡醒。如果說不是棒喝，那就是不認識德山、臨濟。』到底怎麼樣呢？又敲擊一下說：『總不能動它。』上堂說法

【English Translation】 English version: The Master said, 'A celestial being on level ground.' (Describing a very high state) (Someone) asked, 'What happens when all opportunities cease and all the sages do not participate?' The Master said, 'It is not enough to see the true light.' (The person) asked, 'Are there any special things?' The Master said, 'Sitting alone on Great Hero Peak.' In the year Bingchen of Shaoxing (1136), Chan Master Fozhi Duanyu showed a slight illness and passed away. His complete body stupa was built in the southwest corner of the temple.

Chan Master Fozhi Duanyu of Mount Yuwang in Qingyuan Prefecture

He was a descendant of the King of Wuyue. His sixth-generation ancestor served as the defender of Kuaiji, and thus his family settled there. The Master was born extraordinary, with refined features. At the age of fourteen, he chased away crows at the Great Goodness Temple. At eighteen, he was ordained and received the full precepts. He went to rely on Chan Master Jingci Yi. Soon after, he accidentally heard a monk striking a dew pillar, saying, 'Why don't you speak of Chan?' The Master suddenly had a slight awakening. Afterwards, he visited Longmen Yuan (Chan Master), Ganlu Zhuo (Chan Master), and Letan Xiang (Chan Master), all of whom praised him for his intelligence and talent. In his later years, he met Yuanwu (Chan Master) at Zhongfu. One day, Yuanwu (Chan Master) asked, 'Who knows the Treasury of the Eye of the True Dharma (the essence of Buddhism), yet it is extinguished by the side of this blind donkey (referring to ignorant people)? Is it extinguished now or not?' (Chan Master Fozhi Duanyu) replied, 'Please, it's better for the Abbot to close his mouth.' Yuanwu (Chan Master) said, 'This still hasn't gone beyond the ordinary.' As the Master was about to answer, Yuanwu (Chan Master) struck him. The Master instantly eliminated the doubts in his heart. He followed Yuanwu (Chan Master) and lived in Tianning Temple, where he was appointed to manage the clerical affairs. Soon after, he began to lecture on the Dharma, and his reputation spread far and wide. Officials in Jingxi invited him to open the Dharma at Danxia Temple, and later he moved to Tiger Hill and Jingshan. After resigning from his position, he resided at the West Flower Hermitage at the request of the Daoist and lay people of Pingjiang. After several years, he came to Jiankang Baoning Temple. Later, he moved to Suzhou Wanshou Temple, as well as Minzhong Xuansha Temple and Shoushan West Chan Temple. He was then ordered to take over as abbot of Lingyin Temple. The Empress Dowager Cining visited the residence of Prince Wei and summoned the Master to expound the Dharma, bestowing upon him a golden kasaya. The Master requested to return to the old West Flower Hermitage. In the autumn of the year Wuchen of Shaoxing, he went to Yuwang Temple at their invitation to preside over it. During the Dharma talk, he said, 'Deshan (Chan Master) strikes upon entering, mostly burying traces in the leather bag. Linji (Chan Master) shouts upon entering, always emerging in the realm of sound and dust. If one is a heroic and intelligent monk, one must have wind beneath one's feet, surpassing the paths of ancient and modern times.' He raised his staff and struck it once, shouting, 'What is this like?' If you say it is a stick and a shout, then you are not yet awake. If you say it is not a stick and a shout, then you do not recognize Deshan and Linji. What is it ultimately like?' He struck it again, saying, 'It cannot be touched at all.' Dharma talk

。盡大地是沙門眼。遍十方是自己光。為甚麼東弗于逮打鼓。西瞿耶尼不聞。南贍部洲點燈。北郁單越暗坐。直饒向個里道得十全。猶是光影里活計。摵拂子曰。百雜碎了也。作么生是出身一路。擲下拂子曰。參。上堂。動則影現。覺則冰生。直饒不動不覺。猶是秦時𨍏轢鉆。到這裡便須千差。密照萬戶。俱開毫端。撥轉機輪。命脈不沉毒海。有時覺如湛水。有時動若星飛。有時動覺俱忘。有時照用自在。且道。正恁么時。是動是覺。是照是用。還有區分得出底么。鐵牛橫古路。觸著骨毛寒。上堂曰。行時絕行跡。說時無說蹤。行說若到。則垛生招箭。行說未明。則神鋒劃斷。就使說無滲漏。行不迷方。猶滯殼漏在。若是大鵬金翅。奮迅百千由旬。十影神駒。馳驟四方八極。不取次啖啄。不隨處埋身。且總不依倚。還有履踐分也無。剎剎塵塵是要津。上堂曰。易填巨壑。難滿漏卮。若有操持。了無難易。拈卻大地。寬綽有餘。放出纖毫。礙塞無路。忽若不拈不放。向甚麼處履踐。同誠共休慼。飲水亦須肥。僧問。如何是賓中賓。師曰。你是田厙奴。曰如何是賓中主。師曰。相逢猶莽鹵。曰如何是主中賓。師曰。劍氣爍愁雲。曰如何是主中主。師曰。敲骨打髓。師蒞眾。色必凜然。寢食不背眾。唱道無倦。紹興庚午十月

【現代漢語翻譯】現代漢語譯本：整個大地都是沙門（Śrāmaṇa，佛教出家修行者）的眼睛，整個十方都是自己的光明。為什麼東弗于逮（Pūrvavideha，四大部洲之一，位於東方）敲鼓，西瞿耶尼（Aparagodānīya，四大部洲之一，位於西方）卻聽不見？南贍部洲（Jambudvīpa，四大部洲之一，我們所居住的洲）點燈，北郁單越（Uttarakuru，四大部洲之一，位於北方）卻在黑暗中靜坐？縱然能在這裡說得十全十美，也仍然是在光影里討生活。說完，便拿起拂子敲打了一下，說：『全都粉碎了！』那麼，什麼是出身的道路呢？』隨即擲下拂子，說：『參！』上堂說法時說：『動，則有影子的顯現；覺，則有冰的產生。縱然不動不覺，也仍然是秦時的鉆子。到了這裡，便須千差萬別，秘密地照亮萬戶人家，都在毫毛端上打開門戶，撥轉機輪，使命脈不沉溺於毒海。有時覺如同清澈的水，有時動如同流星飛逝，有時動和覺都忘記，有時照和用都自在。』且說，正在這個時候，是動是覺？是照是用？還有能區分得出來的嗎？鐵牛橫在古老的道路上，觸碰到就會讓人感到寒冷。上堂說法時說：『行走時要斷絕行走的痕跡，說話時要沒有說話的軌跡。行走和說話如果執著於此，就會無端招來箭矢。行走和說話如果還不明白，就會被神鋒劃斷。』即使說話沒有漏洞，行走不迷失方向，仍然滯留在外殼之中。如果是大鵬金翅鳥，奮力迅猛地飛翔百千由旬（Yojana，古印度長度單位），十影神駒，奔馳於四面八方，不隨便吞食，不在任何地方埋身。而且總是不依不靠，還有履行的份嗎？每個剎那、每個微塵都是要津。上堂說法時說：『容易填滿巨大的山溝，難以滿足漏水的杯子。如果有所操持，就沒有難易之分。』拿掉大地，寬綽有餘；放出纖毫，阻礙得無路可走。忽然如果不拿不放，要向什麼地方履行呢？同心同德，共休慼，飲水也須肥沃。有僧人問：『什麼是賓中賓？』師父說：『你是田舍奴。』僧人問：『什麼是賓中主？』師父說：『相逢也還莽撞。』僧人問：『什麼是主中賓？』師父說：『劍氣閃爍，驅散愁雲。』僧人問：『什麼是主中主？』師父說：『敲骨打髓。』師父主持僧眾，神色必定莊嚴，睡覺吃飯都不離開大眾，宣講佛法沒有厭倦。紹興庚午年十月。

【English Translation】 English version: The entire great earth is the eye of a Śrāmaṇa (Buddhist renunciate), and the entire ten directions are one's own light. Why does Pūrvavideha (one of the four continents, located in the east) beat the drum, yet Aparagodānīya (one of the four continents, located in the west) does not hear it? Jambudvīpa (one of the four continents, where we reside) lights the lamp, yet Uttarakuru (one of the four continents, located in the north) sits in darkness? Even if one can speak perfectly here, it is still living in the realm of shadows. After speaking, he picked up the whisk and struck it, saying, 'All shattered!' Then, what is the path of emergence?' He then threw down the whisk and said, 'Investigate!' When ascending the hall to preach, he said: 'When there is movement, shadows appear; when there is awareness, ice forms. Even if there is no movement and no awareness, it is still like the drill from the Qin dynasty. Arriving here, one must be infinitely diverse, secretly illuminating myriad households, all opening doors on the tip of a hair, turning the wheel, so that the lifeblood does not sink into the sea of poison.' Sometimes awareness is like clear water, sometimes movement is like a shooting star, sometimes both movement and awareness are forgotten, sometimes both illumination and function are freely at ease. 'Tell me, at just this moment, is it movement or awareness? Is it illumination or function? Is there still a way to distinguish them?' An iron ox lies across the ancient road; touching it chills one to the bone. When ascending the hall to preach, he said: 'When walking, sever the traces of walking; when speaking, have no trace of speaking. If walking and speaking are clung to, one will needlessly invite arrows. If walking and speaking are not yet understood, they will be severed by a divine blade.' Even if speaking has no leaks and walking does not lose direction, one is still stuck in the outer shell. If one is a Garuḍa (a large mythical bird) with golden wings, vigorously flying hundreds of thousands of Yojanas (an ancient Indian unit of distance), or a divine steed with ten shadows, galloping in all directions, one does not casually devour, nor bury oneself anywhere. And one never relies on anything; is there still a share of practice?' Every instant, every dust mote is a vital pass. When ascending the hall to preach, he said: 'It is easy to fill a giant ravine, difficult to fill a leaky cup. If there is something to hold onto, there is no difference between easy and difficult.' Taking away the great earth, there is ample space; releasing a single hair, there is no path to pass through. Suddenly, if one neither takes nor releases, where is there to practice? Sharing sincerity and both joy and sorrow, even drinking water must be nourishing. A monk asked, 'What is a guest within a guest?' The master said, 'You are a country bumpkin.' The monk asked, 'What is a host within a guest?' The master said, 'Meeting is still reckless.' The monk asked, 'What is a guest within a host?' The master said, 'The sword's energy flashes, dispelling sorrowful clouds.' The monk asked, 'What is a host within a host?' The master said, 'Knocking on bone and striking marrow.' When the master presided over the assembly, his expression was always solemn, and he never left the assembly during sleeping or eating, and he preached the Dharma without weariness. October of the Gengwu year of Shaoxing.

初。示微疾。至十八日。首座法全請遺訓。師曰。盡此心意。以道相資。語絕而逝。火后目睛齒舌不壞。其地發光終夕。得設利者無計。逾月不絕。黃冠羅肇常。平日問道于師。適外歸。獨無所獲。道念勤切。方與客食。咀噍間。若有物。吐哺則設利也。大如菽。色若琥珀。好事者持去。遂再拜于阇維所。聞香奩有聲。亟開。所獲如前。而差紅潤。門人奉遺骨。分塔于鄮峰西華。謚大悟禪師。

潭州大溈佛性法泰禪師

漢州李氏子。僧問。理隨事變。該萬有而一片虛凝。事逐理融。等千差而咸歸實際。如何是理法界。師曰。山河大地。曰如何是事法界。師曰。萬象森羅。曰如何是理事無礙法界。師曰。東西南北。曰如何是事事無礙法界。師曰。上下四維。上堂。推真真無有相。窮妄妄無有形。真妄兩無所有。廓然露出眼睛。眼睛既露。見個甚麼。曉日爍開巖畔雪。朔風吹綻臘梅華。上堂。寶劍拈來便用。豈有遲疑。眉毛剔起便行。更無回互。一切處騰今煥古。一切處截斷羅籠。不犯鋒铓。亦非顧鑒。獨超物外。則且置。萬機喪盡時如何。八月秋何處熱。上堂。涅槃無異路。方便有多門。拈起拄杖曰。看看山僧拄杖子。一口吸盡西江水。東海鯉魚𨁝跳。上三十三天。帝釋忿怒。把須彌山。一摑粉碎。堅牢地

【現代漢語翻譯】現代漢語譯本：最初，（法泰禪師）略微示現疾病。到了十八日，首座法全請求遺訓。禪師說：『用盡此心意，以道互相幫助。』說完就去世了。火化后，眼睛、牙齒、舌頭都沒有損壞，火化的地方整夜發光，得到的舍利子（Śarīra，遺骨）無法計數，一個多月都沒有停止。黃冠羅肇常，平日向禪師問道，恰好外出歸來，唯獨沒有得到舍利。他道念勤切，正在和客人吃飯，咀嚼之間，好像有什麼東西，吐出來一看，是舍利子，大如豆子，顏色像琥珀。好事者拿走了舍利子，於是再拜於火化之處。聽到香爐里有聲音，急忙打開，得到的舍利子和之前一樣，但是稍微紅潤一些。門人供奉遺骨，分別建塔于鄮峰西華。謚號為大悟禪師。

潭州大溈佛性法泰禪師

是漢州李氏之子。有僧人問：『理隨事變，包含萬有而一片虛凝；事逐理融，等同千差而咸歸實際。如何是理法界（Dharmadhātu of principle）？』禪師說：『山河大地。』（僧人）問：『如何是事法界（Dharmadhātu of phenomena）？』禪師說：『萬象森羅。』（僧人）問：『如何是理事無礙法界（Dharmadhātu of non-obstruction between principle and phenomena）？』禪師說：『東西南北。』（僧人）問：『如何是事事無礙法界（Dharmadhātu of non-obstruction among all phenomena）？』禪師說：『上下四維。』上堂說法，（禪師說）『推究真，真沒有相；窮盡妄，妄沒有形。真妄兩方面都沒有所有，廓然顯露出眼睛。眼睛既然顯露，看見了什麼？曉日照開巖石邊的雪，朔風吹綻臘月的梅花。』上堂說法，（禪師說）『寶劍拿來就用，哪裡有遲疑？眉毛挑起就行，更沒有迴護。一切處騰今煥古，一切處截斷羅籠。不犯鋒芒，也不是顧影自憐。獨自超越物外，姑且放下。萬機喪盡時如何？八月秋天哪裡熱？』上堂說法，（禪師說）『涅槃（Nirvana，寂滅）沒有不同的道路，方便（Upāya，善巧）有很多門。』拈起拄杖說：『看看山僧的拄杖子，一口吸盡西江水，東海鯉魚跳躍，上到三十三天（Trāyastriṃśa，忉利天），帝釋（Indra，因陀羅）忿怒，把須彌山（Sumeru，蘇迷盧山）一摑粉碎，堅牢地（Pṛthivī，地神）……』

【English Translation】 English version: Initially, (Chan Master Fatai) showed a slight illness. On the eighteenth day, the head monk Faquan requested his final instructions. The Chan Master said, 'Exhaust this mind and intention, and assist each other with the Dao.' After speaking, he passed away. After cremation, his eyes, teeth, and tongue remained intact. The cremation site emitted light throughout the night, and countless Śarīra (relics) were obtained, continuing for over a month. The Taoist priest Luo Zhaochang, who usually sought guidance from the Chan Master, happened to return from a trip and was the only one who didn't receive any relics. With diligent devotion to the Dao, he was eating with guests when he felt something in his mouth. He spat it out and saw it was a Śarīra, as large as a bean and amber in color. A curious person took the Śarīra away, so he bowed again at the cremation site. He heard a sound from the incense box and quickly opened it, finding a Śarīra like the previous one, but slightly more reddish. The disciples enshrined the remaining bones and built separate stupas at Xihua on Mount Mao. He was posthumously named Chan Master Dawu (Great Enlightenment).

Chan Master Foxing Fatai of Dawei in Tanzhou

He was a son of the Li family in Hanzhou. A monk asked, 'Principle changes with circumstances, encompassing all things while remaining a single, empty stillness; phenomena merge with principle, equally differentiating while all returning to actuality. What is the Dharmadhātu of principle?' The Chan Master said, 'Mountains, rivers, and the great earth.' (The monk) asked, 'What is the Dharmadhātu of phenomena?' The Chan Master said, 'The myriad phenomena in their vast array.' (The monk) asked, 'What is the Dharmadhātu of non-obstruction between principle and phenomena?' The Chan Master said, 'East, west, south, and north.' (The monk) asked, 'What is the Dharmadhātu of non-obstruction among all phenomena?' The Chan Master said, 'Above, below, and the four cardinal directions.' Ascending the Dharma hall, (the Chan Master said,) 'Investigate truth, and truth has no form; exhaust illusion, and illusion has no shape. Both truth and illusion are without possession, clearly revealing the eyes. Since the eyes are revealed, what is seen? The morning sun melts the snow beside the rocks, the north wind blows open the plum blossoms of the twelfth month.' Ascending the Dharma hall, (the Chan Master said,) 'The precious sword is used as soon as it's drawn, where is there hesitation? The eyebrows are raised and one proceeds, there is no turning back. In all places, it transcends the past and illuminates the present; in all places, it cuts off entanglements. It neither offends the sharp edge nor is it self-admiring. To transcend beyond things, let it be for now. What about when all functions are exhausted? Where is it hot in the eighth month of autumn?' Ascending the Dharma hall, (the Chan Master said,) 'Nirvana (extinction) has no different paths, Upāya (skillful means) has many gates.' Raising his staff, he said, 'Look at this mountain monk's staff, with one gulp it drains the West River, the carp of the East Sea leaps, ascending to the Trāyastriṃśa Heaven (Heaven of Thirty-three), Indra (Lord Śakra) is furious, smashing Mount Sumeru (Mount Meru) into dust with one blow, the steadfast earth (earth goddess) ...'

神。合掌讚歎曰。諦觀法王法。法王法如是。以拄杖擊禪床。下座。上堂。達得人空法空。未稱祖佛家風。體得全用全照。亦非衲僧要妙。直須打破牢關。識取向上一竅。如何是向上一竅。春寒料峭。凍殺年少。上堂。今朝正月已半。是處燈火繚亂。滿城羅綺駢闐。互動往來遊玩。文殊走入鬧籃中。普賢端坐高樓看。且道。觀音在甚麼處。震天椎畫鼓。聒地奏笙歌。上堂。渺渺邈邈。十方該括。坦坦蕩蕩。絕形絕相。目欲視而睛枯。口欲談而詞喪。文殊普賢。全無伎倆。臨濟德山。不妨提唱。龜吞陜府鐵牛。蛇咬嘉州大像。嚇得東海鯉魚。直至如今肚脹。嘻上堂。火雲燒田苗。泉源絕流注。娑竭大龍王。不知在何處。以拄杖擊禪床曰。在這裡看看。南山起云。北山下雨。老僧更為震雷聲。助發威光令遠布。乃高聲曰。哄弄哄弄。上堂。開口有時非。開口有時是。粗言及細語。皆歸第一義。釋迦老子碗鳴聲。達磨西來屎臭氣。唯有山前水牯牛。身放毫光照天地。上堂。得念失念。無非解脫。是甚麼語話。成法破法。皆名涅槃。料掉沒交涉。智慧愚癡。通為般若。顢頇佛性菩薩。外道所成就法。皆是菩提。猶較些子。然雖如是。也是楊廣失駱駝。上堂。欲識佛去處。祇這語聲是。咄。傅大士不識好惡。以昭昭靈靈。教壞人

【現代漢語翻譯】神（指僧人）。合掌讚歎道：『仔細觀察法王的教法，法王的教法就是這樣。』用拄杖敲擊禪床，走下座位，再次登上法堂。即使通達了人空、法空的道理，也還不能說是繼承了祖師佛陀的家風。即使體會到全體和作用、全體和照用，也不是禪僧的精妙之處。必須打破牢固的關隘，認識到向上的一竅。什麼是向上的一竅？春天的寒冷還帶著料峭之意，足以凍死年輕人。上堂。今天已經是正月十五，到處都是燈火繚亂。滿城都是穿著華麗絲綢的人們，擁擠地來來往往遊玩。文殊菩薩走入熱鬧的人群中，普賢菩薩端坐在高樓上觀看。那麼，觀音菩薩在哪裡呢？震天的敲椎聲和畫鼓聲，喧鬧的笙歌聲響徹大地。上堂。渺渺茫茫，十方世界都包含在其中。坦坦蕩蕩，超越了形狀和相貌。眼睛想要看卻視力枯竭，口想要說卻詞語喪失。文殊菩薩和普賢菩薩，完全沒有辦法。臨濟禪師和德山禪師，不妨提倡棒喝。烏龜吞下了陜府的鐵牛，蛇咬住了嘉州的大象。嚇得東海的鯉魚，直到現在肚子還脹著。嘻！上堂。火雲燒燬了田里的莊稼，泉水斷絕了流動。娑竭龍王（海中龍王），不知道在哪裡。』用拄杖敲擊禪床說：『在這裡看看。南山升起云，北山下起雨。老僧我再發出震雷般的聲音，幫助發揚威光，使其傳播到遠方。』於是高聲說：『哄弄哄弄。』上堂。開口說話，有時不對，有時對。粗俗的語言和細微的言語，都歸於第一義諦。釋迦老子的碗發出鳴叫聲，達摩祖師西來帶著屎臭氣。只有山前的水牛，身上放出毫光照耀天地。上堂。得到念頭和失去念頭，無非都是解脫。』這是什麼話？『成就法和破除法，都叫做涅槃。』料掉沒有交涉。『智慧和愚癡，都通達于般若。』愚昧的佛性菩薩，外道所成就的法，都是菩提，還稍微好一些。即使這樣，也像是楊廣丟失了駱駝。上堂。想要認識佛的去處，就是這說話的聲音。咄！傅大士（南北朝時期的居士）不識好壞，用昭昭靈靈（指自性光明）教壞人。

【English Translation】 English version: The monk clapped his hands and praised, saying, 'Carefully observe the Dharma King's Dharma, the Dharma King's Dharma is like this.' He struck the Zen bed with his staff and stepped down from the seat, ascending to the Dharma hall again. Even if one understands the principle of the emptiness of persons and the emptiness of dharmas, it cannot be said that one has inherited the family tradition of the ancestral Buddhas. Even if one experiences the entirety and function, the entirety and illumination, it is not the essence of a Zen monk. One must break through the firm barrier and recognize the one aperture that goes upward. What is the one aperture that goes upward? The cold of spring still carries a biting chill, enough to freeze young people to death. Ascending the hall. Today is already the fifteenth day of the first month, and everywhere is filled with dazzling lights. The city is full of people dressed in gorgeous silks, crowded together, coming and going, playing and enjoying themselves. Manjushri Bodhisattva enters the bustling crowd, and Samantabhadra Bodhisattva sits upright in a high building watching. Then, where is Avalokiteshvara Bodhisattva? The earth-shaking sound of striking mallets and painted drums, the noisy sound of sheng songs resound throughout the earth. Ascending the hall. Vaguely and distantly, the ten directions are all encompassed within it. Open and vast, it transcends shapes and appearances. The eyes want to see but the vision is exhausted, the mouth wants to speak but the words are lost. Manjushri Bodhisattva and Samantabhadra Bodhisattva, have no means at all. Linji Zen Master and Deshan Zen Master, may as well advocate the stick and shout. The turtle swallowed the iron ox of Shanfu, and the snake bit the elephant of Jia Prefecture. Frightened the carp of the East Sea, until now its belly is still swollen. Hee! Ascending the hall. Fiery clouds burn the crops in the fields, and the spring of water is cut off from flowing. Sagara Dragon King (dragon king in the sea), does not know where he is.' He struck the Zen bed with his staff and said, 'Look here. The southern mountain rises with clouds, and the northern mountain falls with rain. This old monk will again emit a thunderous sound, helping to promote the majestic light, causing it to spread far and wide.' Then he said loudly, 'Hoong Loong Hoong Loong.' Ascending the hall. Opening the mouth to speak, sometimes it is wrong, sometimes it is right. Coarse language and subtle speech, all return to the first principle. Shakyamuni Buddha's bowl makes a ringing sound, and Bodhidharma's westward journey carries the stench of excrement. Only the water buffalo in front of the mountain, emits light from its body, illuminating heaven and earth. Ascending the hall. Gaining thoughts and losing thoughts, are nothing but liberation.' What is this talk? 'Accomplishing dharmas and destroying dharmas, are all called Nirvana.' Lio Diao has nothing to do with it. 'Wisdom and foolishness, all lead to Prajna.' Ignorant Buddha-nature Bodhisattvas, the dharmas accomplished by heretics, are all Bodhi, which is slightly better. Even so, it is like Yang Guang losing his camel. Ascending the hall. If you want to know where the Buddha is, it is this sound of speech. Tut! Great Scholar Fu (a layperson in the Northern and Southern Dynasties) does not know good from bad, and uses the bright and clear (referring to the light of self-nature) to corrupt people.

家男女。被志公和尚一喝曰。大士莫作是說。別更道看。大士復說偈曰。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。志公呵呵大笑曰。前頭猶似可。末後更愁人。上堂。憶昔遊方日。獲得二種物。一是金剛錘。一是千聖骨。持行宇宙中。氣岸高突兀。如是三十年。用之為準則。而今年老矣。一物知何物。擲下金剛錘。擊碎千聖骨。拋向四衢道。不能更惜得。任意過浮生。指南將作北。呼龜以為鱉。喚豆以為粟。從他明眼人。笑我無繩墨。

臺州護國此庵景元禪師

永嘉楠溪張氏子。年十八。依靈山希拱圓具。后習臺教。三祀。棄謁圓悟于鐘阜。因僧讀死心小參語云。既迷須得個悟。既悟須識悟中迷。迷中悟。迷悟雙忘卻。從無迷悟處。建立一切法。師聞而疑。即趨佛殿。以手托開門扉。豁然大徹。繼而執侍。機辯逸發。圓悟目為聱頭元侍者。遂自題肖像。付之曰。生平只說聲頭禪。撞著聱頭如鐵壁。脫卻羅籠截腳跟。大地撮來墨漆黑。晚年轉覆沒刀刀。奮金剛椎碎窠窟。他時要識圓悟面。一為渠儂並拈出。圓悟歸蜀。師還浙東。鏟彩埋光。不求聞達。括蒼守耿公延禧。嘗問道于圓悟。因閱其語錄。至題肖像。得師為人。乃致開法南明山。遣使物色。至臺之報恩。獲于眾寮。迫其受命。方丈古公

【現代漢語翻譯】現代漢語譯本家裡的男人和女人（家男女）。被志公和尚一聲喝斥說：『大士（菩薩的尊稱）不要這樣說，換個說法看看。』大士又說偈語道：『空手拿著鋤頭，步行卻騎著水牛。人從橋上走過，橋流水卻不流動。』志公呵呵大笑說：『前面說得還像樣，後面更讓人擔憂。』

上堂說法。回憶過去遊歷四方的時候（憶昔遊方日），獲得了兩種東西（獲得二種物）：一是金剛錘（比喻堅定的信念或手段），一是千聖骨（比喻歷代聖賢的教誨）。拿著它們行走在宇宙中（持行宇宙中），氣概高昂挺拔（氣岸高突兀）。像這樣過了三十年（如是三十年），用它們作為準則（用之為準則）。而今年老了（而今年老矣），一樣東西也不知道是什麼了（一物知何物）。扔下金剛錘（擲下金剛錘），擊碎千聖骨（擊碎千聖骨）。拋向四通八達的道路（拋向四衢道），不能再珍惜了（不能更惜得）。隨意地度過一生（任意過浮生），把指南針當成指北針（指南將作北）。把烏龜叫做鱉（呼龜以為鱉），把豆子叫做粟米（喚豆以為粟）。任憑那些明眼人（從他明眼人），嘲笑我沒有規矩法度（笑我無繩墨）。

臺州護國寺此庵景元禪師

是永嘉楠溪張氏的兒子（永嘉楠溪張氏子）。十八歲時，依從靈山希拱剃度出家（年十八。依靈山希拱圓具）。後來學習天臺宗的教義（后習臺教），三年（三祀）。放棄學習去拜見圓悟禪師于鐘阜（棄謁圓悟于鐘阜）。因為有個僧人讀死心禪師的小參語錄，其中說：『既然迷惑了就必須得到開悟（既迷須得個悟），既然開悟了就必須認識開悟中的迷惑（既悟須識悟中迷），迷惑中有開悟（迷中悟），迷惑和開悟都要雙雙忘卻（迷悟雙忘卻），從沒有迷惑和開悟的地方（從無迷悟處），建立一切法（建立一切法）。』禪師聽了感到疑惑（師聞而疑），就快步走到佛殿（即趨佛殿），用手推開門扉（以手托開門扉），豁然大悟（豁然大徹）。接著就侍奉在圓悟禪師身邊（繼而執侍），機智辯才橫溢（機辯逸發）。圓悟禪師稱他為『聱頭元侍者』（圓悟目為聱頭元侍者）。於是親自題寫自己的畫像（遂自題肖像），交給他說：『我一生只說聲音上的禪（生平只說聲頭禪），遇到像你這樣難懂的人就像遇到鐵壁一樣（撞著聱頭如鐵壁）。脫掉羅網，截斷腳跟（脫卻羅籠截腳跟），把大地都撮起來，一片漆黑（大地撮來墨漆黑）。晚年更加沒有刀刃（晚年轉覆沒刀刀），揮舞金剛杵擊碎舊的窠臼（奮金剛椎碎窠窟）。他日想要認識圓悟的面目（他時要識圓悟面），一起為他拈出來（一為渠儂並拈出）。』圓悟禪師回到四川（圓悟歸蜀），禪師回到浙東（師還浙東），隱藏光彩，不求聞達（鏟彩埋光。不求聞達）。括蒼太守耿公延禧（括蒼守耿公延禧），曾經向圓悟禪師問道（嘗問道于圓悟），因為閱讀圓悟禪師的語錄（因閱其語錄），看到題寫畫像的文字（至題肖像），瞭解了禪師的為人（得師為人），於是派人到南明山請他開法（乃致開法南明山），派遣使者四處尋找（遣使物色），到臺州的報恩寺（至臺之報恩），在眾僧的寮房裡找到他（獲于眾寮），強迫他接受任命（迫其受命），方丈是古公（方丈古公）。

【English Translation】 English version The men and women of the household (家男女). Were scolded by Monk Zhigong, who said, 'Great being (Dashi, a respectful term for Bodhisattva), don't say it like that. Try saying it another way.' The great being then spoke a verse, saying, 'Empty-handed, I hold a hoe; walking, I ride a water buffalo. People pass over the bridge, but the bridge flows and the water does not.' Zhigong laughed heartily and said, 'The beginning is still passable, but the end is even more worrying.'

Ascending the hall to preach. Recalling the days when I traveled around (憶昔遊方日), I obtained two things (獲得二種物): one was a vajra hammer (金剛錘, a metaphor for firm conviction or means), and the other was the bones of a thousand sages (千聖骨, a metaphor for the teachings of past sages). Holding them, I walked through the universe (持行宇宙中), my spirit towering and upright (氣岸高突兀). Like this, thirty years passed (如是三十年), using them as the standard (用之為準則). But now that I am old (而今年老矣), I don't even know what one thing is (一物知何物). Throwing down the vajra hammer (擲下金剛錘), smashing the bones of a thousand sages (擊碎千聖骨). Throwing them onto the four-way crossroads (拋向四衢道), I can no longer cherish them (不能更惜得). Casually passing through life (任意過浮生), mistaking the south-pointing needle for the north-pointing needle (指南將作北). Calling a turtle a soft-shelled turtle (呼龜以為鱉), calling beans millet (喚豆以為粟). Let those with clear eyes (從他明眼人) laugh at me for having no rules or standards (笑我無繩墨).

Chan Master Ci'an Jingyuan of Huguo Temple in Taizhou

Was the son of the Zhang family of Nanxi, Yongjia (永嘉楠溪張氏子). At the age of eighteen, he was tonsured and ordained under Xigong of Lingshan (年十八. 依靈山希拱圓具). Later, he studied the teachings of the Tiantai school (后習臺教) for three years (三祀). He abandoned his studies to visit Chan Master Yuanwu at Zhongfu (棄謁圓悟于鐘阜). Because a monk was reading the small assembly records of Chan Master Sixin, which said, 'Since you are deluded, you must attain enlightenment (既迷須得個悟), since you are enlightened, you must recognize the delusion in enlightenment (既悟須識悟中迷), in delusion there is enlightenment (迷中悟), delusion and enlightenment should both be forgotten (迷悟雙忘卻), from the place where there is no delusion or enlightenment (從無迷悟處), establish all dharmas (建立一切法).' The Chan Master felt doubt upon hearing this (師聞而疑), and quickly went to the Buddha hall (即趨佛殿), pushed open the door with his hand (以手托開門扉), and suddenly had a great enlightenment (豁然大徹). Then he served by Chan Master Yuanwu's side (繼而執侍), his wit and eloquence overflowing (機辯逸發). Chan Master Yuanwu called him 'Stubborn Yuan Attendant' (圓悟目為聱頭元侍者). So he personally inscribed his own portrait (遂自題肖像) and gave it to him, saying, 'All my life I have only spoken of sound-based Chan (生平只說聲頭禪), encountering someone as difficult to understand as you is like encountering an iron wall (撞著聱頭如鐵壁). Shedding the net, cutting off the heels (脫卻羅籠截腳跟), gathering up the earth, it is all pitch black (大地撮來墨漆黑). In old age, I have even less of an edge (晚年轉覆沒刀刀), wielding the vajra pestle to smash the old nests (奮金剛椎碎窠窟). If you want to recognize Yuanwu's face in the future (他時要識圓悟面), bring it up together for him (一為渠儂並拈出).' Chan Master Yuanwu returned to Sichuan (圓悟歸蜀), and the Chan Master returned to eastern Zhejiang (師還浙東), hiding his brilliance and not seeking fame (鏟彩埋光. 不求聞達). Geng Gong Yanxi, the governor of Kuocang (括蒼守耿公延禧), once asked Chan Master Yuanwu about the Way (嘗問道于圓悟), and because he read Chan Master Yuanwu's records (因閱其語錄), saw the inscription on the portrait (至題肖像), and understood the Chan Master's character (得師為人), he sent people to Nanming Mountain to invite him to open the Dharma (乃致開法南明山), sending messengers to search everywhere (遣使物色), arriving at Bao'en Temple in Taizhou (至臺之報恩), finding him in the monks' quarters (獲于眾寮), forcing him to accept the appointment (迫其受命), the abbot was Old Master Gong (方丈古公).

。乃靈源高第。聞其提唱。亦深駭異。僧問。三聖道。我逢人即出。出則不為人。意旨如何。師曰。八十翁翁嚼生鐵。曰興化道。我逢人則不出。出即便為人。又作么生。師曰。須彌頂上浪翻空問天不能蓋。地不能載。是甚麼物。師曰。無孔鐵錘。曰天人群生類。皆承此恩力也。師曰。莫妄想。問三世諸佛說不盡底句。請師速道。師曰。眨上眉毛。問昔年三平道場重興。是日。圓悟高提祖印。始自師傳。如何是臨濟宗。師曰。殺人活人不眨眼。曰目前抽顧鑒領略者還稀。如何是雲門宗。師曰。頂門三眼耀乾坤。曰未舉先知。未言先見。如何是溈仰宗。師曰。推不向前。約不退後。曰三界唯心。萬法唯識。如何是法眼宗。師曰。箭鋒相直不相饒。曰建化何妨行鳥道。回途復妙顯家風。如何是曹洞宗。師曰。手執夜明符。幾個知天曉。曰向上還有路也無。師曰。有曰。如何是向上路。師曰。黑漫漫地。僧便喝。師曰。貪他一粒粟。失卻半年糧。上堂。威音王已前。這一隊漢。錯七錯八。威音王已后。這一隊漢。落二落三。而今這一隊漢。坐立儼然。且道。是錯七錯八。落二落三。還定當得出么。舉拂子曰。吽吽。浴佛上堂。這釋迦老子。初生下來。便作個笑具。一手指天。一手指地。雲天上天下。唯我獨尊。後來雲門大師

【現代漢語翻譯】現代漢語譯本：於是靈源寺的高僧大德，聽聞他的說法，也深感驚異。有僧人問道：『三聖（Sansheng）[禪宗祖師名]說，『我逢人即出，出則不為人』，意旨如何？』師父說：『八十歲的老翁嚼生鐵。』僧人又問：『興化（Xinghua）[禪宗祖師名]說，『我逢人則不出，出即便為人』，又作何解釋？』師父說：『須彌山頂上波浪滔天。』僧人問：『（此理）問天，天不能覆蓋；問地，地不能承載，這是什麼東西？』師父說：『無孔鐵錘。』僧人說：『天人及一切眾生，都承受此恩德力量。』師父說：『不要妄想。』僧人問：『三世諸佛說不盡的句子，請師父快速說來。』師父說：『眨上眉毛。』僧人問：『往年三平道場重新興盛，當日，圓悟（Yuanwu）[禪宗祖師名]高舉祖印，開始由師父您傳授。如何是臨濟宗（Linji school）[禪宗五家之一]？』師父說：『殺人活人不眨眼。』僧人說：『目前能夠領會並理解的人還很少，如何是雲門宗（Yunmen school）[禪宗五家之一]？』師父說：『頂門三眼照耀乾坤。』僧人說：『未舉先知，未言先見，如何是溈仰宗（Weiyang school）[禪宗五家之一]？』師父說：『推不向前，約不退後。』僧人說：『三界唯心，萬法唯識，如何是法眼宗（Fayan school）[禪宗五家之一]？』師父說：『箭鋒相直不相饒。』僧人說：『建立教化不妨礙行走鳥道，迴歸之路又巧妙地彰顯家風，如何是曹洞宗（Caodong school）[禪宗五家之一]？』師父說：『手執夜明符，有幾個人知道天亮了？』僧人說：『向上還有路嗎？』師父說：『有。』僧人說：『如何是向上路？』師父說：『黑漫漫地。』僧人便喝了一聲。師父說：『貪圖他一粒粟米，失去半年的糧食。』師父上堂說法：『威音王（Weiyin King Buddha）[古佛名]以前的這一隊人，錯七錯八；威音王以後的這一隊人，落二落三。如今這一隊人，坐立端正，且說，是錯七錯八，還是落二落三，能夠確定嗎？』舉起拂塵說：『吽吽。』浴佛節上堂說法：『這釋迦老子（Sakyamuni）[佛教創始人]，剛生下來，就做了個笑料，一手指天，一手指地，說天上天下，唯我獨尊。』後來雲門大師（Yunmen）[禪宗祖師名]...

【English Translation】 English version: Then, the eminent monks of Lingyuan Temple, hearing his teachings, were also deeply astonished. A monk asked, 'Sansheng [name of a Chan master] said, 'I appear to people as soon as I meet them, but appearing does not benefit them.' What is the meaning of this?' The master said, 'An eighty-year-old man chewing raw iron.' The monk then asked, 'Xinghua [name of a Chan master] said, 'I do not appear to people when I meet them, but appearing immediately benefits them.' How is this explained?' The master said, 'Waves overturn the sky on the summit of Mount Sumeru (Sumeru) [mythical mountain at the center of the world].' The monk asked, '(This principle) if asked of the heavens, the heavens cannot cover it; if asked of the earth, the earth cannot bear it. What is this thing?' The master said, 'A hammer without a hole.' The monk said, 'Gods, humans, and all living beings all receive this grace and power.' The master said, 'Do not妄想(wangxiang) [engage in delusional thinking].' The monk asked, 'The inexhaustible phrase spoken by the Buddhas of the three times, please tell it quickly, Master.' The master said, 'Raise your eyebrows.' The monk asked, 'In past years, the Sanping (Sanping) [name of a temple] monastery was re-established. On that day, Yuanwu (Yuanwu) [name of a Chan master] highly raised the ancestral seal, beginning to be transmitted by you, Master. What is the Linji school (Linji school) [one of the five houses of Chan Buddhism]?' The master said, 'Killing people and bringing them to life without blinking an eye.' The monk said, 'Those who can currently comprehend and understand are still few. What is the Yunmen school (Yunmen school) [one of the five houses of Chan Buddhism]?' The master said, 'Three eyes on the crown of the head illuminate the universe.' The monk said, 'Knowing before it is raised, seeing before it is spoken, what is the Weiyang school (Weiyang school) [one of the five houses of Chan Buddhism]?' The master said, 'Pushing does not advance, contracting does not retreat.' The monk said, 'The three realms are only mind, all dharmas are only consciousness. What is the Fayan school (Fayan school) [one of the five houses of Chan Buddhism]?' The master said, 'Arrowheads meet directly without yielding to each other.' The monk said, 'Establishing teachings does not hinder walking the bird's path, and the path of return subtly reveals the family style. What is the Caodong school (Caodong school) [one of the five houses of Chan Buddhism]?' The master said, 'Holding a luminous talisman at night, how many people know that dawn has arrived?' The monk said, 'Is there still a path upwards?' The master said, 'Yes.' The monk said, 'What is the path upwards?' The master said, 'Pitch black.' The monk then shouted. The master said, 'Greedy for a grain of millet, you lose half a year's worth of grain.' The master ascended the hall to preach: 'Before Weiyin King Buddha (Weiyin King Buddha) [name of an ancient Buddha], this group of people was wrong seven times, wrong eight times; after Weiyin King Buddha, this group of people fell two times, fell three times. Now this group of people sits upright. Tell me, is it wrong seven times, wrong eight times, or falling two times, falling three times? Can you determine it?' He raised the whisk and said, '吽吽(hōng hōng) [Sanskrit sound].' On the Bathing the Buddha Festival, the master ascended the hall to preach: 'This old Sakyamuni (Sakyamuni) [founder of Buddhism], as soon as he was born, made a joke, pointing one finger to the sky and one finger to the earth, saying, 'Above the heavens and below the heavens, I alone am honored.' Later, Great Master Yunmen (Yunmen) [name of a Chan master]...'

道。我當時若見。一棒打殺。與狗子吃卻。貴圖天下太平。尚有人不肯放過。卻道贊祖。須是雲門始得。且道。那裡是讚他處。莫是一棒打殺處是么。且喜沒交涉。今日南明乍此住持。祇得放過。若不放過。盡大地人並皆乞命始得。如今事不獲已。且同大眾。向佛殿上。每人與他一杓。何故。豈不見道。乍可違條。不可越例。以拂子擊禪床下座。上堂。野干鳴。師子吼。張得眼。開得口。動南星。蹉北斗。大眾。還知落處么。金剛階下蹲。神龜火里走。師退居西山。耿龍學。請就凈光升座。靈峰古禪師。舉白雲見楊岐。岐令舉茶陵悟道頌公案。請師批判。師乃曰。諸禪德。楊岐大笑。眼觀東南。意在西北。白雲悟去。聽事不真。喚鐘作甕。檢點將來。和楊岐老漢。都在架子上。將錯就錯。若是南明即不然。我有明珠一顆。切忌當頭蹉過。雖然。覿面相呈。也須一錘打破。舉拂子曰。還會么。棋逢敵手難藏拙。詩到重吟始見功。師示疾。請西堂應庵華禪師為座元。付囑院事。示訓如常。俄握拳而逝。茶毗。得五色舍利。齒舌右拳無少損。塔于東寺劉阮洞前。壽五十三。

福州玄沙僧昭禪師

上堂。天上無彌勒。地下無彌勒。且道。彌勒在甚麼處。良久曰。夜行莫踏白。不是水便是石。

平江府南峰云

【現代漢語翻譯】現代漢語譯本：道（指佛法、真理）。我當時如果見到，一定一棒打死，餵狗吃掉，只爲了天下太平。但還是有人不肯放過（指不肯放下執念），卻說讚揚祖師，必須是雲門宗才能做到。那麼，哪裡是讚揚他的地方呢？難道是一棒打死的地方嗎？可喜的是，這完全沒有關係。今天我南明初來這裡主持，只能放過（指不追究）。如果不放過，全天下的人都要來乞求饒命才行。現在事已至此，只好和大家一起，到佛殿上，每人給他一勺（指佈施）。為什麼呢？豈不見古人說，寧可違反條文，不可逾越慣例。說完，用拂塵擊打禪床，走下座位。上堂說法：野獸在鳴叫，獅子在怒吼，睜大了眼睛，張開了嘴巴，牽動了南星，錯亂了北斗。各位，知道落腳點在哪裡嗎？金剛階下蹲著，神龜在火里行走。我退居西山。耿龍學，請到凈光寺升座。靈峰古禪師，舉白雲和尚參見楊岐方會禪師，楊岐令其舉茶陵郁禪師悟道偈的公案。請我來評判。我說：各位禪德，楊岐大笑，眼睛看著東南，心思卻在西北。白雲悟道，聽得不真切，把鐘聽成了甕。仔細檢查起來，和楊岐老和尚，都在架子上，將錯就錯。如果是南明我，就不會這樣。我有一顆明珠，切記不要當面錯過。即使如此，即使面對面呈現，也必須一錘打破。舉起拂塵說：會了嗎？棋逢對手難藏拙，詩到重吟始見功。我示現疾病，請西堂應庵華禪師擔任座元，並囑託寺院事務。遺訓如常。不久握緊拳頭去世。火化后，得到五色舍利，牙齒、舌頭和右拳沒有絲毫損傷。建塔于東寺劉阮洞前。享年五十三歲。

福州玄沙僧昭禪師

上堂說法：天上沒有彌勒（Maitreya，未來佛），地下也沒有彌勒。那麼，彌勒在什麼地方呢？停頓了很久說：夜裡走路不要踩到白色的東西，不是水就是石頭。

平江府南峰云

【English Translation】 English version: The Dao (the Dharma, the Truth). If I had seen it then, I would have struck it dead with a stick and fed it to the dogs, just to bring peace to the world. But there are still those who refuse to let go (of their attachments), saying that praising the Patriarchs can only be done by the Yunmen (Unmon) school. Then, where is the place to praise him? Is it the place where he is struck dead with a stick? Fortunately, that's completely irrelevant. Today, I, Nanming, have just come here to preside, so I can only let it go (not pursue the matter). If I didn't let it go, all the people in the world would have to beg for their lives. Now that things have come to this, I have no choice but to join everyone in the Buddha hall, and give him a spoonful each (referring to making offerings). Why? Haven't you heard the ancients say, 'It's better to violate the rules than to go against the precedent.' After speaking, he struck the Zen bed with his whisk and stepped down from the seat. Ascending the hall to preach: The wild beast is howling, the lion is roaring, the eyes are wide open, the mouth is open, the Southern Star is moved, and the Northern Dipper is in disarray. Everyone, do you know where the foothold is? Crouching under the Vajra steps, the divine turtle walks in the fire. I am retiring to West Mountain. Geng Longxue, please ascend to the seat at Jingguang Temple. Zen Master Gu of Lingfeng, cited the case of Baiyun (White Cloud) meeting Yangqi (Yang-ch』i Fang-hui), and Yangqi ordered him to cite the enlightenment verse of Chaling (Ch』a-ling Yü-ts』ung). Please let me judge. I said: Fellow Zen practitioners, Yangqi laughed loudly, his eyes looking southeast, but his mind was in the northwest. Baiyun's enlightenment was not genuine, mistaking the bell for a jar. Upon closer inspection, both he and the old man Yangqi are on the shelf, making the best of a bad situation. If it were me, Nanming, I wouldn't do that. I have a pearl, be careful not to miss it when it's right in front of you. Even so, even if it's presented face to face, it must be broken with a hammer. Raising the whisk, he said: Do you understand? When masters meet, it's hard to hide clumsiness; a poem is only truly appreciated when recited again. I manifested illness and invited Zen Master Ying'an Hua of Xitang to serve as the head monk, and entrusted him with the affairs of the monastery. The instructions were as usual. Soon after, he passed away with a clenched fist. After cremation, he obtained five-colored sharira (relics), and his teeth, tongue, and right fist were undamaged. A pagoda was built in front of the Liu Ruan Cave in the East Temple. He lived to be fifty-three years old.

Zen Master Sengzhao of Xuansha in Fuzhou

Ascending the hall to preach: There is no Maitreya (Maitreya, the future Buddha) in heaven, and there is no Maitreya on earth. Then, where is Maitreya? After a long pause, he said: 'Don't step on anything white when walking at night, it's either water or stone.'

Yun of Nanfeng, Pingjiang Prefecture

辯禪師

本郡人。依閩之瑞峰章得度。旋里。謁穹窿圓。忽有得。遂通所見。圓曰。子雖得入。未至當也。切宜著鞭。乃辭扣諸席。后參圓悟。值入室。才踵門。悟曰。看腳下。師打露柱一下。悟曰。何不著實道取一句。師曰。師若搖頭。弟子擺尾。悟曰。你試擺尾看。師翻筋斗而出。悟大笑。由是知名。住后。僧問。如何是奪人不奪境。師曰。霸主到烏江。曰如何是奪境不奪人。師曰。築壇拜將。曰如何是人境兩俱奪。師曰。萬里山河獲太平。曰如何是人境俱不奪。師曰。龍吟霧起。虎嘯風生。曰向上還有事也無。師曰。當面蹉過。曰真個作家。師曰。白日鬼迷人。一日入城。與道俗行。至十郎巷。有問。巷在這裡。十郎在甚處。師奮臂曰。隨我來。

臨安府靈隱慧遠佛海禪師

眉山彭氏子。年十三。從藥師院宗辯為僧。詣大慈聽習。棄依靈巖徽禪師。微有省。會圓悟復領昭覺。師即之。聞悟普說。舉龐居士問馬祖。不與萬法為侶因緣。師忽頓悟仆于眾。眾掖之。師乃曰。吾夢覺矣。至夜小參。師出問曰。凈裸裸。空無一物。赤骨力。貧無一錢。戶破家亡。乞師賑濟。悟曰。七珍八寶一時拏。師曰。禍不入謹家之門。悟曰。機不離位。墮在毒海。師隨聲便喝。悟以拄杖擊禪床云。吃得棒也未。師

【現代漢語翻譯】現代漢語譯本

辯禪師

是本郡人。依止閩地的瑞峰章禪師剃度。之後返回家鄉，拜見穹窿圓禪師。忽然有所領悟，於是將自己的見解全部說出。圓禪師說：『你雖然有所領悟，但還未達到精妙之處，應該繼續努力。』於是辯禪師辭別圓禪師，去向各處有道之士請教。後來參訪圓悟禪師，正趕上圓悟禪師入室接見弟子，辯禪師剛走到門口，圓悟禪師就說：『看腳下！』辯禪師便打了一下露柱。圓悟禪師說：『為何不切實地說一句？』辯禪師說：『師父如果搖頭，弟子就擺尾。』圓悟禪師說：『你試著擺尾看看。』辯禪師翻了個觔斗走了出去。圓悟禪師大笑。辯禪師因此而出名。後來住持一方，有僧人問：『如何是奪人不奪境？』辯禪師說：『霸王項羽兵敗到烏江自刎。』僧人問：『如何是奪境不奪人？』辯禪師說：『築壇拜將。』僧人問：『如何是人境兩俱奪？』辯禪師說：『萬里山河獲得太平。』僧人問：『如何是人境俱不奪？』辯禪師說：『龍吟霧起，虎嘯風生。』僧人問：『向上還有事嗎？』辯禪師說：『當面錯過。』僧人問：『真是個行家。』辯禪師說：『白日裡鬼迷惑人。』一天，辯禪師進城，與僧俗人等同行，走到十郎巷，有人問：『巷子在這裡，十郎在哪裡？』辯禪師奮起手臂說：『隨我來！』

臨安府靈隱慧遠佛海禪師

是眉山彭氏之子。十三歲時，跟隨藥師院的宗辯出家為僧。前往大慈寺聽講學習，後來離開，依止靈巖徽禪師，略有所悟。適逢圓悟禪師又領眾于昭覺寺，慧遠禪師便前往參拜。聽到圓悟禪師開示，舉龐居士問馬祖『不與萬法為侶』的因緣，慧遠禪師忽然頓悟，倒在人群中。眾人扶起他，慧遠禪師說：『我如夢初醒！』到了晚上小參時，慧遠禪師出來問道：『凈裸裸，空無一物，赤骨力，貧無一錢，戶破家亡，乞請師父賑濟。』圓悟禪師說：『七珍八寶一時拿來。』慧遠禪師說：『禍不入謹家之門。』圓悟禪師說：『機不離位，墮在毒海。』慧遠禪師隨即大喝一聲。圓悟禪師用拄杖敲擊禪床說：『吃得棒嗎？』慧遠禪師

【English Translation】 English version

Chan Master Bian

He was a native of this prefecture. He was tonsured by Chan Master Zhang of Ruifeng in Min (Fujian). Returning to his hometown, he visited Yuan of Qionglong (both are names of Chan masters). Suddenly he had an insight and expressed his understanding completely. Yuan said, 'Although you have gained entry, you have not yet reached the essential point. You should diligently apply the whip.' Thereupon, he bid farewell and consulted various masters. Later, he visited Yuanwu (Chan master). Just as he stepped into the room, Yuanwu said, 'Watch your step!' The master struck the pillar. Yuanwu said, 'Why don't you say a true word?' The master said, 'If the master shakes his head, this disciple will wag his tail.' Yuanwu said, 'Try wagging your tail and let me see.' The master somersaulted out. Yuanwu laughed heartily. From this, he became famous. After residing at a monastery, a monk asked, 'What is seizing the person but not seizing the environment?' The master said, 'The Hegemon-King Xiang Yu arrived at the Wujiang River.' (Xiang Yu was a warlord who committed suicide after being defeated). The monk asked, 'What is seizing the environment but not seizing the person?' The master said, 'Building an altar to appoint generals.' The monk asked, 'What is seizing both person and environment?' The master said, 'Ten thousand miles of mountains and rivers attain peace.' The monk asked, 'What is neither seizing person nor environment?' The master said, 'When the dragon roars, mist arises; when the tiger howls, wind is born.' The monk asked, 'Is there anything beyond this?' The master said, 'Passing it by right in front of your face.' The monk said, 'Truly a master of the craft!' The master said, 'In broad daylight, ghosts delude people.' One day, he entered the city, walking with lay and monastic people. Arriving at Shilang Lane, someone asked, 'The lane is here, but where is Shilang?' The master raised his arm and said, 'Follow me!'

Chan Master Fohai Huiyuan of Lingyin Temple in Lin'an Prefecture

He was a son of the Peng family of Meishan. At the age of thirteen, he became a monk under Zongbian of Yaoshi Monastery. He went to Daci Temple to listen and study. Later, he left and relied on Chan Master Hui of Lingyan Temple, gaining a slight understanding. Coincidentally, Yuanwu again led the community at Zhaojue Temple, and the master went to pay his respects. Hearing Yuanwu's universal teaching, citing the story of Layman Pang asking Mazu about 'not being a companion to the myriad dharmas,' the master suddenly had a sudden awakening and fell among the crowd. The crowd supported him. The master then said, 'I have awakened from a dream!' That night, during the small assembly, the master came out and asked, 'Purely naked, empty without a thing, bare bones, penniless, house broken, family destroyed, I beg the master for relief.' Yuanwu said, 'Seven treasures and eight jewels are taken all at once.' The master said, 'Misfortune does not enter the door of a cautious family.' Yuanwu said, 'The mechanism does not leave its position, falling into a sea of poison.' The master immediately shouted. Yuanwu struck the meditation bed with his staff, saying, 'Have you taken the beating?' The master

又喝。悟連喝兩喝。師便禮拜。自此機鋒峻發。無所抵捂。圓悟順寂。師即束下。屢遷名剎。由虎丘。奉詔住皋亭崇先。覆被旨補靈隱。孝廟召對。賜佛海禪師。上堂。新歲有來由。烹茶上酒樓。一雙為兩腳。半個有三頭。突出神難辨。相逢鬼見愁。倒吹無孔笛。促拍舞涼州。咄。上堂。好是仲春漸暖。那堪寒食清明。萬疊雲山聳翠。一天風月良鄰。在處華紅柳綠。湖天浪穩風平。山禽枝上語諄諄。再三𤨏𤨏碎碎。囑付叮叮嚀嚀。你且道。他叮嚀。囑付個甚麼。卓拄杖曰。記取明年今日。依舊寒食清明。上堂。舉僧問睦州。以一重去一重。即不問。不以一重去一重時如何。州曰。昨日栽茄子。今朝種冬瓜。師曰。問者。善問不解答。答者。善答不解問。山僧。今日向饑鷹爪下奪肉。猛虎口裡橫身。為你諸人。說個樣子。登壇道士羽衣輕。咒力雖窮法轉新。拇指破開天地闇。蛇頭攧落鬼神驚。僧問。十二時中。教學人如何用心。師曰。蘸雪吃冬瓜。問浩浩塵中如何辨主。師曰。木杓頭邊鐮切菜。曰莫便是和尚為人處也無。師曰。研槌撩䬪饦。問即心即佛時如何。師曰。頂分丫角。曰非心非佛時如何。師曰。耳墜金镮。曰不是心不是佛不是物。又作么生。師曰。禿頂修羅舞柘枝。問東山水上行。意旨如何。師曰。初三十一

。不用擇日。問文殊是七佛之師。為甚麼出女子定不得。師曰。擔頭不掛針。問昔有一秀才。作無鬼論。論成有一鬼。叱曰。爭奈我何。意作么生。師以手斫額曰。何似生。曰祇如五祖。以手作鵓鳩觜。曰谷呱呱。又且如何。師曰。自領出去。問庵內人。為甚麼不知庵外事。師曰。拄杖橫挑鐵蒺藜。問不與萬法為侶者。是甚麼人。師曰。腳踏轆轤。一日鳴鼓升堂。師潛坐帳中。侍僧尋之。師忽撥開帳曰。祇在這裡。因甚麼不見。僧無對。師曰。大斧斫三門。問僧。一大藏教是惡口。如何是本身盧舍那。僧曰。天臺普請。南嶽遊山。師別曰。阿耨達池。深四十丈。闊四十丈。乙未秋。示眾曰。淳熙二年閏。季秋九月旦。鬧處莫出頭。冷地著眼看。明暗不相干。彼此分一半。一種作貴人。教誰賣柴炭。向你道。不可毀不可讚。體若虛空沒涯岸。相喚相呼歸去來。上元定是正月半。都下喧傳。而疑之。明年忽感微疾。果以上元。揮偈安坐而化。偈曰。拗折秤錘。掀翻露布。突出機先。鴉飛不度。留七日顏色不異。塔全身於寺之烏峰。

臺州鴻福子文禪師

上堂。不昧不落作么會。會得依前墮野狐。一夜涼風生畫角。滿船明月泛江湖。

成都府正法建禪師

上堂。兔馬有角。牛羊無角。絕毫絕牦。如

【現代漢語翻譯】現代漢語譯本：不用選擇吉日。問：文殊菩薩是七佛之師（過去七佛的老師），為什麼女人卻無法入定？師父說：『扁擔頭上不掛針』。問：過去有個秀才，寫了《無鬼論》，論成之後有個鬼出來，呵斥他說：『你又能把我怎麼樣？』這是什麼意思？師父用手砍了一下額頭說：『像活著一樣。』（秀才）說：『就像五祖一樣，用手作出鴿子嘴。』（師父）說：『谷呱呱。』又該如何呢？師父說：『自己領出去。』問：庵里的人，為什麼不知道庵外的事？師父說：『拄杖橫挑鐵蒺藜。』問：不與萬法為伴侶的人，是什麼人？師父說：『腳踏轆轤。』

有一天，師父鳴鼓升堂，師父卻偷偷地坐在帳篷里。侍者四處尋找他，師父忽然撥開帳篷說：『我不是就在這裡嗎？為什麼看不見？』侍者無言以對。師父說：『大斧砍三門。』問僧人：『《大藏經》都是惡口，什麼是本身盧舍那（佛的報身）？』僧人說：『天臺山普請勞動，南嶽山遊山玩水。』師父另外說：『阿耨達池（無熱惱池），深四十丈，闊四十丈。』

乙未年秋天，師父對大眾說：『淳熙二年閏，季秋九月初一，熱鬧的地方不要出頭，冷靜的地方要仔細看。光明和黑暗互不相干，彼此各佔一半。一種人做了貴人，教誰去賣柴燒炭？』告訴你們，不可譭謗也不可讚美，它的本體就像虛空一樣沒有邊際。互相呼喚著回去吧，上元節一定是正月十五。』都城裡的人都在喧傳這件事，並且懷疑它。第二年師父忽然感到輕微的疾病，果然在上元節，寫下偈語安然坐化。偈語說：『拗斷秤錘，掀翻露布，突出機先，鴉飛不過。』留下七天顏色沒有改變，在寺廟的烏峰建塔安葬全身。

臺州鴻福子文禪師

上堂說法：『不昧不落』怎麼理解？理解了還是會墮入野狐禪。一夜涼風吹動畫角，滿船明月漂盪在江湖上。

成都府正法建禪師

上堂說法：兔子和馬有角，牛和羊沒有角。斷絕毫毛，就像... English version: No need to choose an auspicious day. Question: Manjushri (Bodhisattva of Wisdom) is the teacher of the Seven Buddhas (the seven Buddhas of the past), why can't women enter Samadhi (a state of meditative consciousness)? The master said: 'A needle is not hung on a carrying pole.' Question: In the past, there was a scholar who wrote 'On the Non-Existence of Ghosts.' After the essay was completed, a ghost appeared and scolded him, saying, 'What can you do to me?' What does this mean? The master chopped his forehead with his hand and said, 'Like being alive.' (The scholar) said, 'Just like the Fifth Patriarch, making a pigeon's beak with his hand.' (The master) said, 'Goo goo goo.' What else? The master said, 'Lead him out yourself.' Question: Why do people inside the nunnery not know about things outside the nunnery? The master said: 'A staff horizontally挑iron caltrops.' Question: Who is the person who is not a companion to the myriad dharmas (all phenomena)? The master said: 'Stepping on a windlass.'

One day, the master beat the drum to ascend the hall, but the master secretly sat in the tent. The attendant looked for him everywhere. The master suddenly opened the tent and said, 'Am I not right here? Why can't you see me?' The attendant was speechless. The master said, 'A big axe chops the three gates.' Asked a monk: 'The entire Tripitaka (Buddhist canon) is evil speech, what is the Sambhogakaya (the enjoyment body of a Buddha) of Vairocana (a celestial Buddha)?' The monk said, 'Mount Tiantai is doing labor, Mount Nanyue is sightseeing.' The master said separately: 'Lake Anavatapta (a mythical lake), forty fathoms deep and forty fathoms wide.'

In the autumn of the year Yiwei, the master said to the assembly: 'The second leap year of Chunxi, the first day of the ninth month of the late autumn, do not stick your head out in lively places, and look carefully in quiet places. Light and darkness do not interfere with each other, each occupying half. One kind of person becomes a noble, who will you teach to sell firewood and charcoal?' Telling you, it cannot be slandered or praised, its essence is like the void without boundaries. Call each other to go back, the Lantern Festival must be the fifteenth day of the first month.' The people in the capital were all spreading this matter and doubting it. The following year, the master suddenly felt a slight illness, and sure enough, on the Lantern Festival, he wrote a verse and passed away peacefully in meditation. The verse said: 'Break the steelyard, overturn the bulletin, stand out before the opportunity, crows cannot fly over.' Leaving behind seven days without changing color, a pagoda was built on Wufeng of the temple to bury the whole body.

Chan Master Ziwen of Hongfu Temple in Taizhou

Ascending the hall to preach: 'Not being ignorant and not falling' how to understand? Understanding it will still fall into the wild fox Zen. A cool breeze blows the painted horns at night, and a full boat of bright moon floats on the rivers and lakes.

Chan Master Jian of Zhengfa Temple in Chengdu Prefecture

Ascending the hall to preach: Rabbits and horses have horns, cows and sheep have no horns. Cut off the slightest hair, like...

【English Translation】 No need to choose an auspicious day. Asked: Manjushri (Bodhisattva of Wisdom) is the teacher of the Seven Buddhas (the seven Buddhas of the past), why can't women enter Samadhi (a state of meditative consciousness)? The master said: 'A needle is not hung on a carrying pole.' Asked: In the past, there was a scholar who wrote 'On the Non-Existence of Ghosts.' After the essay was completed, a ghost appeared and scolded him, saying, 'What can you do to me?' What does this mean? The master chopped his forehead with his hand and said, 'Like being alive.' (The scholar) said: 'Just like the Fifth Patriarch, making a pigeon's beak with his hand.' (The master) said: 'Goo goo goo.' What else? The master said: 'Lead him out yourself.' Asked: Why do people inside the nunnery not know about things outside the nunnery? The master said: 'A staff horizontally挑iron caltrops.' Asked: Who is the person who is not a companion to the myriad dharmas (all phenomena)? The master said: 'Stepping on a windlass.' One day, the master beat the drum to ascend the hall, but the master secretly sat in the tent. The attendant looked for him everywhere. The master suddenly opened the tent and said, 'Am I not right here? Why can't you see me?' The attendant was speechless. The master said: 'A big axe chops the three gates.' Asked a monk: 'The entire Tripitaka (Buddhist canon) is evil speech, what is the Sambhogakaya (the enjoyment body of a Buddha) of Vairocana (a celestial Buddha)?' The monk said: 'Mount Tiantai is doing labor, Mount Nanyue is sightseeing.' The master said separately: 'Lake Anavatapta (a mythical lake), forty fathoms deep and forty fathoms wide.' In the autumn of the year Yiwei, the master said to the assembly: 'The second leap year of Chunxi, the first day of the ninth month of the late autumn, do not stick your head out in lively places, and look carefully in quiet places. Light and darkness do not interfere with each other, each occupying half. One kind of person becomes a noble, who will you teach to sell firewood and charcoal?' Telling you, it cannot be slandered or praised, its essence is like the void without boundaries. Call each other to go back, the Lantern Festival must be the fifteenth day of the first month.' The people in the capital were all spreading this matter and doubting it. The following year, the master suddenly felt a slight illness, and sure enough, on the Lantern Festival, he wrote a verse and passed away peacefully in meditation. The verse said: 'Break the steelyard, overturn the bulletin, stand out before the opportunity, crows cannot fly over.' Leaving behind seven days without changing color, a pagoda was built on Wufeng of the temple to bury the whole body. Chan Master Ziwen of Hongfu Temple in Taizhou Ascending the hall to preach: 'Not being ignorant and not falling' how to understand? Understanding it will still fall into the wild fox Zen. A cool breeze blows the painted horns at night, and a full boat of bright moon floats on the rivers and lakes. Chan Master Jian of Zhengfa Temple in Chengdu Prefecture Ascending the hall to preach: Rabbits and horses have horns, cows and sheep have no horns. Cut off the slightest hair, like...

山如岳。針鋒上師子翻身。藕竅中大鵬展翼。等閑突過北俱盧。日月星辰一時黑。

建康府華藏密印安民禪師

嘉定府朱氏子初講楞嚴於成都。為義學所歸。時圓悟居昭覺。師與勝禪師為友。因造焉。聞悟小參。舉國師三喚侍者因緣。趙州拈云。如人暗中書字。字雖不成。文彩已彰。那裡是文彩已彰處。師心疑之。告香入室。悟問。座主講何經。師曰。楞殿。悟曰。楞嚴。有七處徴心。八還辨見。畢竟心在甚麼處。師多呈藝解。悟皆不肯。師復請益。悟令一切處。作文彩已彰會。偶僧請益十玄談。方舉問君心印作何顏。悟厲聲曰。文彩已彰。師聞而有省。遂求印證。悟示以本色鉗錘。師則罔措。一日白悟曰。和尚休舉話。待某說看。悟諾。師曰。尋常拈槌豎拂。豈不是經中道。一切世界。諸所有相。皆即菩提妙明真心。悟笑曰。你元來在這裡作活計。師又曰。下喝敲床時。豈不是返聞聞自性。性成無上道。悟曰。你豈不見經中道。妙性圓明。離諸名相。師于言下釋然。悟出蜀居夾山。師罷講侍行。悟為眾夜參。舉古帆未掛因緣。師聞未領遂求決。悟曰。你問我。師舉前話。悟曰。庭前柏樹子。師即洞明。謂悟曰。古人道。如一滴投于巨壑。殊不知。大海投於一滴。悟笑曰。柰這漢何。未幾。令分座。悟說

【現代漢語翻譯】現代漢語譯本：山就像高聳的山嶽。在針尖上，獅子翻身跳躍。在藕的孔竅中，大鵬展開翅膀。輕而易舉地飛過北俱盧洲（Uttarakuru，北方的快樂之地）。日月星辰一時都變得黯淡。

這是建康府（Jiankangfu，地名）華藏密印安民禪師（Anmin，人名）的開示。

嘉定府（Jiadingfu，地名）的朱氏子弟最初在成都（Chengdu，地名）講解《楞嚴經》（Śūraṅgama Sūtra）。因為他的講解精深，大家都歸向他學習。當時圓悟禪師（Yuanwu，人名）住在昭覺寺（Zhaojue Temple，寺廟名）。安民禪師與勝禪師（Sheng，人名）是朋友，因此前去拜訪圓悟禪師。他聽圓悟禪師小參（簡短的開示），舉了國師（Guoshi，人名，稱號）三次呼喚侍者（attendant）的因緣。趙州禪師（Zhaozhou，人名）評論說：『就像人在黑暗中寫字，字雖然不成形，但文采已經顯現。』哪裡是文采已經顯現的地方呢？安民禪師心中疑惑。於是告假入室請教。圓悟禪師問：『座主（Zuozhu，對講經者的尊稱）講什麼經？』安民禪師說：『《楞嚴經》。』圓悟禪師說：『《楞嚴經》有七處征心，八還辨見，究竟心在什麼地方？』安民禪師多次用他的理解來解釋，圓悟禪師都不認可。安民禪師再次請求開示。圓悟禪師讓他從『一切處，作文彩已彰』去體會。有一次，有僧人請教十玄談（Ten Profound Gates），剛舉出『問君心印作何顏』，圓悟禪師厲聲喝道：『文彩已彰！』安民禪師聽了有所領悟，於是請求印證。圓悟禪師用本色鉗錘（比喻直截了當的教誨）來點撥他，安民禪師卻不知所措。一天，安民禪師對圓悟禪師說：『和尚不要舉話頭，讓我來說說看。』圓悟禪師答應了。安民禪師說：『尋常拈槌豎拂（禪宗常用的動作，表示教誨），豈不是經中說：一切世界，諸所有相，皆即菩提妙明真心？』圓悟禪師笑著說：『你原來在這裡做活計（指執著于文字表面）。』安民禪師又說：『下喝敲床時，豈不是返聞聞自性，性成無上道？』圓悟禪師說：『你豈不見經中說：妙性圓明，離諸名相？』安民禪師在言下釋然開悟。圓悟禪師離開蜀地（Shu，四川的古稱）住在夾山（Jiashan，山名）。安民禪師停止講經，侍奉圓悟禪師。圓悟禪師為大眾夜參（晚間的參禪開示），舉了古帆未掛的因緣。安民禪師聽了沒有領會，於是請求決疑。圓悟禪師說：『你問我。』安民禪師舉了之前的話。圓悟禪師說：『庭前柏樹子（cypress tree in the courtyard）。』安民禪師立刻洞明。他對圓悟禪師說：『古人道，如一滴投于巨壑，殊不知，大海投於一滴。』圓悟禪師笑著說：『奈這漢何（拿這個人怎麼辦）！』不久，圓悟禪師讓他分座說法。 English version: The mountain is like a towering peak. On the tip of a needle, a lion somersaults. In the holes of a lotus root, a roc spreads its wings. Effortlessly soaring past Uttarakuru (a land of pleasure in the north). The sun, moon, and stars all darken for a moment.

This is the instruction of Chan Master Anmin (name) of Huazang Secret Seal in Jiankangfu (place name).

A disciple of the Zhu family from Jiadingfu (place name) initially lectured on the Śūraṅgama Sūtra (name of sutra) in Chengdu (place name). Because of his profound explanations, everyone turned to him for learning. At that time, Chan Master Yuanwu (name) resided in Zhaojue Temple (name of temple). Chan Master Anmin was friends with Chan Master Sheng (name), so he went to visit Yuanwu. He heard Yuanwu's short Dharma talk, citing the story of National Teacher (title) calling his attendant (attendant) three times. Chan Master Zhaozhou (name) commented: 'It's like a person writing in the dark; although the characters are not formed, the literary brilliance is already evident.' Where is the place where the literary brilliance is evident? Chan Master Anmin was doubtful in his heart. So he asked for leave to enter the room for instruction. Yuanwu asked: 'What sutra does the lecturer (title) teach?' Anmin said: 'The Śūraṅgama Sūtra.' Yuanwu said: 'The Śūraṅgama Sūtra has seven places to examine the mind and eight returns to discern seeing. Ultimately, where is the mind?' Anmin repeatedly offered his interpretations, but Yuanwu did not approve of any of them. Anmin again requested instruction. Yuanwu told him to experience 'literary brilliance already evident' in everything. Once, a monk asked about the Ten Profound Gates, just as he raised 'What is the appearance of the mind-seal of the master?', Yuanwu shouted sharply: 'Literary brilliance is already evident!' Anmin heard this and had some understanding, so he requested confirmation. Yuanwu used the original hammer (metaphor for direct teaching) to guide him, but Anmin was at a loss. One day, Anmin said to Yuanwu: 'Master, don't raise a topic; let me speak.' Yuanwu agreed. Anmin said: 'Isn't it said in the sutra that the ordinary raising of the mallet and holding up the whisk (common Chan actions indicating teaching) is: all worlds, all phenomena, are the wondrous, bright, true mind of Bodhi?' Yuanwu laughed and said: 'You were originally making a living here (referring to clinging to the surface of the words).' Anmin also said: 'Isn't it returning to hear one's own nature and realizing the unsurpassed path when shouting and striking the bed?' Yuanwu said: 'Have you not seen it said in the sutra: the wondrous nature is perfect and bright, apart from all names and forms?' Anmin was enlightened upon hearing these words. Yuanwu left Shu (ancient name for Sichuan) and resided in Jiashan (name of mountain). Anmin stopped lecturing and served Yuanwu. Yuanwu gave a night Dharma talk to the assembly, citing the story of the ancient sail not yet hung. Anmin did not understand after hearing it, so he asked for clarification. Yuanwu said: 'You ask me.' Anmin raised the previous words. Yuanwu said: 'The cypress tree in the courtyard.' Anmin immediately understood. He said to Yuanwu: 'The ancients said, like a drop thrown into a huge ravine, but little do they know, the ocean is thrown into a drop.' Yuanwu laughed and said: 'What to do with this fellow!' Not long after, Yuanwu had him share the seat and expound the Dharma.

【English Translation】 English version: The mountain is like a towering peak. On the tip of a needle, a lion somersaults. In the holes of a lotus root, a roc spreads its wings. Effortlessly soaring past Uttarakuru (a land of pleasure in the north). The sun, moon, and stars all darken for a moment.

This is the instruction of Chan Master Anmin (name) of Huazang Secret Seal in Jiankangfu (place name).

A disciple of the Zhu family from Jiadingfu (place name) initially lectured on the Śūraṅgama Sūtra (name of sutra) in Chengdu (place name). Because of his profound explanations, everyone turned to him for learning. At that time, Chan Master Yuanwu (name) resided in Zhaojue Temple (name of temple). Chan Master Anmin was friends with Chan Master Sheng (name), so he went to visit Yuanwu. He heard Yuanwu's short Dharma talk, citing the story of National Teacher (title) calling his attendant (attendant) three times. Chan Master Zhaozhou (name) commented: 'It's like a person writing in the dark; although the characters are not formed, the literary brilliance is already evident.' Where is the place where the literary brilliance is evident? Chan Master Anmin was doubtful in his heart. So he asked for leave to enter the room for instruction. Yuanwu asked: 'What sutra does the lecturer (title) teach?' Anmin said: 'The Śūraṅgama Sūtra.' Yuanwu said: 'The Śūraṅgama Sūtra has seven places to examine the mind and eight returns to discern seeing. Ultimately, where is the mind?' Anmin repeatedly offered his interpretations, but Yuanwu did not approve of any of them. Anmin again requested instruction. Yuanwu told him to experience 'literary brilliance already evident' in everything. Once, a monk asked about the Ten Profound Gates, just as he raised 'What is the appearance of the mind-seal of the master?', Yuanwu shouted sharply: 'Literary brilliance is already evident!' Anmin heard this and had some understanding, so he requested confirmation. Yuanwu used the original hammer (metaphor for direct teaching) to guide him, but Anmin was at a loss. One day, Anmin said to Yuanwu: 'Master, don't raise a topic; let me speak.' Yuanwu agreed. Anmin said: 'Isn't it said in the sutra that the ordinary raising of the mallet and holding up the whisk (common Chan actions indicating teaching) is: all worlds, all phenomena, are the wondrous, bright, true mind of Bodhi?' Yuanwu laughed and said: 'You were originally making a living here (referring to clinging to the surface of the words).' Anmin also said: 'Isn't it returning to hear one's own nature and realizing the unsurpassed path when shouting and striking the bed?' Yuanwu said: 'Have you not seen it said in the sutra: the wondrous nature is perfect and bright, apart from all names and forms?' Anmin was enlightened upon hearing these words. Yuanwu left Shu (ancient name for Sichuan) and resided in Jiashan (name of mountain). Anmin stopped lecturing and served Yuanwu. Yuanwu gave a night Dharma talk to the assembly, citing the story of the ancient sail not yet hung. Anmin did not understand after hearing it, so he asked for clarification. Yuanwu said: 'You ask me.' Anmin raised the previous words. Yuanwu said: 'The cypress tree in the courtyard.' Anmin immediately understood. He said to Yuanwu: 'The ancients said, like a drop thrown into a huge ravine, but little do they know, the ocean is thrown into a drop.' Yuanwu laughed and said: 'What to do with this fellow!' Not long after, Yuanwu had him share the seat and expound the Dharma.

偈曰。休夸四分罷楞嚴。按下雲頭徹底參。莫學亮公親馬祖。還如德嶠訪龍潭。七年往返游昭覺。三載翱翔上碧巖。今日煩充第一座。百華叢里現優曇。后謁佛鑑於蔣山。鑒問。佛果有不曾亂為人說底句。曾與你說么。師曰。合取狗口。鑒震聲曰。不是這個道理。師曰。無人奪你鹽茶袋。叫作甚麼。鑒曰。佛果若不為你說。我為你說。師曰。和尚疑時退院。別參去。鑒呵呵大笑。師未幾。開法保寧。遷華藏。旋里領中峰。上堂。眾賣華兮獨賣松。青青顏色不如紅。算來終不與時合。歸去來兮翠藹中。可笑。古人恁么道。大似逃峰赴壑。避溺投火。爭如隨分到尺八五分钁頭邊。討一個半個。雖然如是。保寧半個也不要。何故。富嫌千口少。貧恨一身多。冬至上堂。舉玉泉皓和尚云。雪雪片片不別下。到臘月再從來年。正月二月三月四月五月六月七月八月九月十月。依前不歇。凍殺餓殺。免教胡說亂說。師曰。不是罵人。亦非讚歎。高出臨濟德山。不似云居羅漢。且道。玉泉意作么生。良久曰。但得雪消去。自然春到來。師后示寂于本山。阇維。設利頗剩。細民穴地尺許。皆得之。尤光明瑩潔。心舌亦不壞。

成都府昭覺徹庵道元禪師

綿州鄧氏子。幼于降寂寺圓具。東遊謁大別道禪師。因看廓然無聖之語。

【現代漢語翻譯】現代漢語譯本：偈語說：不要誇耀精通四分律，也不要誇耀精通《楞嚴經》（Shurangama Sutra）。放下你的思緒，徹底地參悟。不要像亮公那樣親近馬祖（Mazu），而要像德嶠（Deqiao）那樣參訪龍潭（Longtan）。七年往返遊歷昭覺寺（Zhaojue Temple），三年翱翔于碧巖（Biyan）。今天有幸擔任第一座，在百花叢中顯現優曇花（Udumbara）。後來在蔣山（Jiangshan）參謁佛鑒（Fojian）。佛鑒問：『佛果（Foguo）有沒有不曾隨便為人說的句子？曾經對你說過嗎？』禪師說：『閉上你的狗嘴。』佛鑒大聲喝道：『不是這個道理。』禪師說：『沒有人搶你的鹽茶袋，叫什麼？』佛鑒說：『佛果如果不為你講，我為你講。』禪師說：『和尚你如果懷疑，就退院，另外參學去。』佛鑒哈哈大笑。禪師不久，在保寧（Baoning）開法，后遷往華藏（Huazang），又回到中峰（Zhongfeng）主持。上堂說法：『大家賣花，唯獨我賣松，青青顏色不如紅。算來終究不與時俗相合，歸去來兮，回到翠綠的山中。』可笑啊，古人這樣說，太像逃離山峰卻掉進山谷，避開溺水卻投入火中。爭如隨緣安分地在尺八、五分镢頭邊，討一個半個。雖然如此，保寧半個也不要。為什麼？富人嫌一千張嘴還少，窮人恨一身太多。冬至上堂，舉玉泉皓和尚的話說：『雪，雪片片不分別地落下，到臘月再從來年，正月二月三月四月五月六月七月八月九月十月，依舊不停歇。凍死餓死，免得胡說亂說。』禪師說：『不是罵人，也不是讚歎，高出臨濟（Linji）、德山（Deshan），不像云居羅漢（Yunjuluohan）。且說，玉泉（Yuquan）意圖做什麼？』良久說：『只要雪消融，自然春天到來。』禪師後來在本山圓寂。火化后，舍利（Sarira）非常多，百姓在地下挖一尺多深，都能得到，尤其光明瑩潔。心和舌頭也沒有腐壞。成都府昭覺徹庵道元禪師（Chuan Dao Yuan, Chan Master of Zhao Jue Temple, Chengdu Prefecture）綿州鄧氏之子，幼年在降寂寺（Jiangji Temple）受具足戒。東遊參謁大別道禪師（Dabie Dao Chan Master），因看『廓然無聖』之語。

【English Translation】 English version: A verse says: Don't boast about mastering the Four-Part Vinaya, nor boast about mastering the Shurangama Sutra (楞嚴經). Put down your thoughts and thoroughly contemplate. Don't be like Liang Gong who was close to Mazu (馬祖), but be like Deqiao (德嶠) who visited Longtan (龍潭). For seven years, he traveled back and forth to Zhaojue Temple (昭覺寺), and for three years, he soared over Biyan (碧巖). Today, I am fortunate to occupy the first seat, and an Udumbara flower (優曇) appears in the midst of a hundred flowers. Later, he visited Fojian (佛鑒) at Jiangshan (蔣山). Fojian asked: 'Does Foguo (佛果) have a saying that he has never casually told people? Has he ever told you?' The Chan Master said: 'Shut your dog mouth.' Fojian shouted loudly: 'That's not the principle.' The Chan Master said: 'No one is robbing your salt and tea bag, what are you yelling about?' Fojian said: 'If Foguo doesn't tell you, I will tell you.' The Chan Master said: 'If you are in doubt, Abbot, leave the monastery and go study elsewhere.' Fojian laughed heartily. Soon after, the Chan Master opened the Dharma at Baoning (保寧), later moved to Huazang (華藏), and then returned to Zhongfeng (中峰) to preside. He ascended the Dharma hall and said: 'Everyone sells flowers, but I alone sell pine, the green color is not as good as red. It seems that I will never be in harmony with the times, let me return to the green mountains.' How laughable, the ancients said it like this, too much like escaping a peak only to fall into a valley, avoiding drowning only to throw oneself into the fire. Why not be content with one's lot and, by the chi-hachi and five-fen hoe, beg for a half or a whole. Even so, Baoning doesn't want even half. Why? The rich hate having too few mouths to feed, the poor hate having too much of a body to care for. On the Winter Solstice, he ascended the Dharma hall and quoted the words of Abbot Hao of Yuquan (玉泉): 'Snow, snowflakes fall without distinction, until the twelfth month and then again from the coming year, the first month, second month, third month, fourth month, fifth month, sixth month, seventh month, eighth month, ninth month, tenth month, still without stopping. Freezing to death, starving to death, to avoid nonsense and random talk.' The Chan Master said: 'It's not scolding people, nor is it praising, it's higher than Linji (臨濟) and Deshan (德山), it's not like Yunjuluohan (云居羅漢). Tell me, what does Yuquan (玉泉) intend to do?' After a long silence, he said: 'As long as the snow melts, naturally spring will arrive.' Later, the Chan Master passed away at this mountain. After cremation, there were many sariras (舍利), and the people dug more than a foot deep in the ground and were able to obtain them, especially bright and clean. The heart and tongue did not decay either. Chan Master Che'an Daoyuan (徹庵道元) of Zhaojue Temple (昭覺寺), Chengdu Prefecture He was the son of the Deng family of Mianzhou, and he received full ordination at Jiangji Temple (降寂寺) in his youth. He traveled east to visit Chan Master Dabie Dao (大別道), and because of seeing the words 'Vast and without a sage'.

忽爾失笑曰。達磨元來在這裡。道譽之。往參佛鑒佛眼。蒙賞識。依圓悟于金山。以所見告。悟弗之許。悟被詔住云居。師從之。雖有信入。終以鯁胸之物未去為疑。會悟問參徒。生死到來時如何。僧曰。香檯子笑和尚。次問師。汝作么生。師曰。草賊大敗。悟曰。有人問你時如何。師擬答。悟憑陵曰。草賊大敗。師即徹證。圓悟以拳擊之。師拊掌大笑。悟曰。汝見甚麼便如此。師曰。毒掌未報。永劫不忘。悟歸昭覺。命首眾。悟將順世。以師繼席焉。

臨安府中天竺㑃堂中仁禪師

洛陽人也。少依東京奉先院出家。宣和初。賜牒于慶基殿。落髮進具。后往來三藏譯經所。諦窮經論。特於宗門未之信。時圓悟居天寧。凌晨謁之。悟方為眾入室。師見敬服。奮然造前。悟曰。依經解義。三世佛冤。離經一字。即同魔說。速道速道。師擬對。悟劈口擊之。因墜一齒。即大悟。留天寧。由是師資契合。請問無間。后開法大覺。遷中天竺。次徙靈峰。上堂。九十春光已過半。養華天氣正融和。海棠枝上鶯聲好。道與時流見得么。然雖如是。且透聲透色一句。作么生道。金勒馬嘶芳草地。玉樓人醉杏華天。上堂。舉狗子無佛性話。乃曰。二八佳人刺繡遲。紫荊華下囀黃鸝。可憐無限傷春意。盡在停針不語時。淳熙甲

【現代漢語翻譯】現代漢語譯本忽然失笑說：『達磨（Bodhidharma，禪宗始祖）原來在這裡！』道譽讚賞他，前往參拜佛鑒和佛眼禪師，蒙受他們的賞識。後來跟隨圓悟禪師在金山，將自己的見解告訴圓悟，圓悟不認可。圓悟被詔請住持云居寺，他便跟隨前往。雖然有所領悟，但始終因為心中還有未去除的疑惑而感到困惑。適逢圓悟問參禪的僧人：『生死到來時如何？』僧人回答：『香檯子笑和尚。』接著問他：『你作么生？』他回答：『草賊大敗。』圓悟說：『有人問你時如何？』他正要回答，圓悟突然逼近說：『草賊大敗！』他當下徹底領悟。圓悟用拳頭打他，他拍手大笑。圓悟問：『你見到什麼便如此？』他回答：『毒掌未報，永劫不忘。』圓悟回到昭覺寺，命他為首座。圓悟將要圓寂時，讓他繼承住持之位。

臨安府中天竺㑃堂中仁禪師

是洛陽人。年輕時在東京奉先院出家。宣和初年，在慶基殿被賜予度牒，剃度並受具足戒。後來常去三藏譯經之處，仔細研究經論，唯獨對禪宗未能信服。當時圓悟禪師住在天寧寺，他凌晨前去拜見。圓悟禪師正在為大眾入室說法，他見了十分敬佩，奮然上前。圓悟說：『依經解義，三世佛冤；離經一字，即同魔說。』快說！快說！他正要回答，圓悟劈頭蓋臉地打了他一下，打掉了一顆牙齒，他當下大悟。於是留在天寧寺，師徒之間非常契合，請教問題沒有間斷。後來開法于大覺寺，遷至中天竺寺，又遷至靈峰寺。上堂說法時說：『九十春光已過半，養華天氣正融和。海棠枝上鶯聲好，道與時流見得么？』雖然如此，那麼透聲透色一句，怎麼說呢？『金勒馬嘶芳草地，玉樓人醉杏華天。』上堂說法時，舉了狗子無佛性的話頭，於是說：『二八佳人刺繡遲，紫荊華下囀黃鸝。可憐無限傷春意，盡在停針不語時。』淳熙甲

【English Translation】 English version Suddenly he laughed and said, 'Dharma (Bodhidharma, the first patriarch of Zen) is originally here!' Daoyu praised him and went to visit Buddhist Mirror (Fojian) and Buddhist Eye (Foyan) Zen masters, receiving their appreciation. Later, he followed Zen Master Yuanwu at Jinshan, telling Yuanwu his insights, but Yuanwu did not approve. When Yuanwu was summoned to reside at Yunju Temple, he followed him. Although he had some understanding, he was always troubled by the unresolved doubts in his heart. Once, Yuanwu asked the meditating monks, 'What happens when life and death arrive?' A monk replied, 'The incense stand laughs at the monk.' Then he asked him, 'What do you do?' He replied, 'The grass bandits are utterly defeated.' Yuanwu said, 'What if someone asks you?' As he was about to answer, Yuanwu suddenly approached and said, 'The grass bandits are utterly defeated!' He immediately had a thorough awakening. Yuanwu struck him with his fist, and he clapped his hands and laughed loudly. Yuanwu asked, 'What did you see that made you like this?' He replied, 'The poison palm has not been repaid, and I will never forget it.' Yuanwu returned to Zhaojue Temple and appointed him as the head monk. When Yuanwu was about to pass away, he had him succeed to the abbot's seat.

Zen Master Ren of Zhongtianzhutang in Lin'an Prefecture

Was a native of Luoyang. He became a monk at Fengxian Monastery in Tokyo when he was young. In the early years of Xuanhe, he was granted a monastic certificate at Qingji Hall, had his head shaved, and received the full precepts. Later, he often went to the places where the Tripitaka was translated, carefully studying the scriptures and treatises, but he could not believe in the Zen school. At that time, Zen Master Yuanwu was living in Tianning Temple, and he went to visit him early in the morning. Yuanwu was giving a Dharma talk to the assembly, and he was very impressed when he saw it, so he stepped forward. Yuanwu said, 'Relying on the scriptures to explain the meaning is wronging the Buddhas of the three worlds; deviating from the scriptures by a single word is the same as demonic speech.' Speak quickly! Speak quickly! As he was about to answer, Yuanwu struck him in the face, knocking out a tooth, and he immediately had a great awakening. So he stayed at Tianning Temple, and the relationship between teacher and disciple was very close, and there was no interruption in asking questions. Later, he opened the Dharma at Dajue Temple, moved to Zhongtianzhu Temple, and then moved to Lingfeng Temple. When he ascended the hall to give a Dharma talk, he said, 'Ninety springs have passed more than half, and the weather for nurturing flowers is harmonious. The oriole's voice is good on the crabapple branches. Can the people of the time see it?' Although it is so, then how to say a sentence that penetrates sound and color? 'The golden-bridled horse neighs in the fragrant grass, and the people in the jade building are drunk in the apricot blossom sky.' When he ascended the hall to give a Dharma talk, he raised the topic of the dog having no Buddha-nature, and then said, 'The beautiful woman of sixteen or eighteen is slow to embroider, and the oriole chirps under the Bauhinia flower. It is a pity that the infinite sadness of spring is all in the stopping of the needle and not speaking.' Chunxi Jia

午四月八日。孝宗皇帝詔入賜座說法。帝舉不與萬法為侶因緣俾拈提。師拈罷。頌曰。秤錘搦出油。閒言長語休。腰纏十萬貫。騎鶴上楊州。癸亥中。升堂。告眾而逝。

眉州象耳山袁覺禪師

郡之袁氏子。出家傳燈。試經得度。本名圓覺。郡守填祠牒。誤作袁字。疑師慊然。戲謂之曰。一字名可乎。師笑曰。一字已多。郡守異之。既受具。出蜀遍謁有道尊宿。后往大溈。依佛性。頃之入室陳所見。性曰。汝忒煞遠在。然知其為法器。俾充侍者掌賓客。師每侍性。性必舉法華開示悟入四字。令下語。又曰。直待我豎點頭時。汝方是也。偶不職被斥。制中無依。寓俗士家。一日誦法華。至亦復不知何者是火何者為舍。乃豁然。制罷歸省。性見首肯之。圓悟再得旨住云居。師至彼。以所得白悟。悟呵云。本是凈地屙屎作么。師所疑頓釋。紹興丁巳。眉之象耳虛席。郡守謂。此道場。久為蟊螣囊橐。非名流勝士。莫能起廢。諸禪。舉師應聘。嘗語客曰。東坡云。我持此石歸。袖中有東海。山谷云。惠崇煙雨蘆雁。坐我瀟湘洞庭。欲喚扁舟歸去。傍人謂是丹青。此禪髓也。又曰。我敲床豎拂時。釋迦老子孔夫子。都齊立在下風。有舉此語似佛海遠禪師。遠曰。此覺老語也。我此間。即不恁么。

眉州中巖華

【現代漢語翻譯】現代漢語譯本：四月八日，孝宗皇帝下詔讓他入宮，賜座說法。皇帝舉出『不與萬法為侶』的因緣，讓他拈提（提出並評論）。禪師拈提完畢，作頌說：『秤錘里也能榨出油，閒言碎語都停止吧。就算腰纏十萬貫，也只能騎著鶴上揚州。』癸亥年間，禪師升堂說法，告知眾人後圓寂。

眉州象耳山的袁覺禪師

是眉州袁氏之子。出家後進入傳燈寺，通過考試獲得度牒。原本的名字是圓覺。郡守在填寫祠牒時，誤寫成『袁』字。有人懷疑禪師心中不悅，便開玩笑問他說：『用一個字作為名字可以嗎？』禪師笑著說：『一個字已經夠多了。』郡守對此感到驚異。受具足戒后，禪師離開四川，遍訪各地有道的尊宿。後來前往大溈山，依止佛性禪師。不久后入室陳述自己的見解。佛性禪師說：『你離題太遠了。』但知道他是可造之材，便讓他擔任侍者，掌管賓客接待。禪師每次侍奉佛性禪師，佛性禪師必定舉出『法華開示悟入』四個字，讓他下語（發表見解）。又說：『等到我點頭認可的時候，你才算真正明白了。』偶然因失職而被斥責，在寺中無所依靠，便寄居在俗人家中。一天誦讀《法華經》，讀到『亦復不知何者是火，何者為舍』時，忽然開悟。被斥責的時間結束后，禪師返回大溈山省親。佛性禪師見到他后表示認可。圓悟禪師再次得到佛性禪師的旨意，前往云居山。禪師到達云居山後，將自己所悟到的告訴圓悟禪師。圓悟禪師呵斥說：『本來是清凈之地，你在這裡拉屎幹什麼？』禪師之前的疑惑頓時消解。紹興丁巳年，眉州象耳山寺住持的位置空缺。郡守說：『這個道場，長期以來被蛀蟲侵蝕，不是有名望的賢士，無法使其復興。』眾禪師推舉袁覺禪師應聘。禪師曾經對客人說：『蘇東坡說，我拿著這塊石頭回去，袖中就有了東海。黃山谷說，惠崇的煙雨蘆雁圖，讓我彷彿坐在瀟湘洞庭湖邊。想要喚來小船歸去，旁人卻以為是畫中的景色。』這就是禪的精髓啊。又說：『我敲擊禪床，豎起拂塵的時候，釋迦老子（釋迦牟尼，佛教創始人），孔夫子（孔子，儒家創始人）都一起恭敬地站在下風。』有人將這句話告訴佛海遠禪師。遠禪師說：『這是覺老的言語啊。我這裡，就不這樣說了。』

眉州中巖華禪師

【English Translation】 English version: On the eighth day of the fourth month, Emperor Xiaozong issued an edict summoning him to the palace, offering him a seat to expound the Dharma. The Emperor raised the 'not associating with the myriad dharmas' cause and condition, instructing him to pick it up and comment on it. After the Zen master finished his commentary, he composed a verse saying: 'Oil can be squeezed from a weight, idle talk should cease. Even with ten thousand strings of cash around the waist, one can only ride a crane to Yangzhou.' In the year Guihai, the Zen master ascended the hall, informed the assembly, and passed away.

Zen Master Yuanjue of Elephant Ear Mountain in Meizhou (Meizhou, place name; Elephant Ear Mountain, place name; Yuanjue, original name of the Zen master)

He was a son of the Yuan family in Meizhou. After leaving home, he entered the Chuan Deng Temple, passing the examination to obtain ordination. His original name was Yuanjue (Yuanjue, meaning perfect enlightenment). The prefect, when filling out the temple register, mistakenly wrote 'Yuan' (Yuan, family name). Someone suspected that the Zen master was displeased, so he jokingly asked him: 'Is it acceptable to use a single character as a name?' The Zen master smiled and said: 'One character is already too much.' The prefect was amazed by this. After receiving full ordination, the Zen master left Sichuan and visited various virtuous elders. Later, he went to Dawei Mountain, relying on Zen Master Foxing (Foxing, meaning Buddha-nature). Soon after, he entered the room and presented his views. Zen Master Foxing said: 'You are too far off the mark.' But knowing that he was a promising talent, he had him serve as an attendant, managing guest receptions. Every time the Zen master served Zen Master Foxing, Zen Master Foxing would always raise the four characters 'Fa Hua Kai Shi Wu Ru' (Fa Hua Kai Shi Wu Ru, meaning Lotus Sutra, opening, showing, understanding, entering), instructing him to give a saying (express his understanding). He also said: 'Only when I nod in agreement will you truly understand.' Occasionally, due to negligence, he was reprimanded. Without support in the temple, he resided in the home of a layman. One day, while reciting the Lotus Sutra, when he reached the passage 'also not knowing what is fire, what is a house,' he suddenly attained enlightenment. After the period of reprimand ended, the Zen master returned to Dawei Mountain to visit his family. Zen Master Foxing, upon seeing him, expressed his approval. Zen Master Yuanwu (Yuanwu, name of another Zen master) once again received Zen Master Foxing's instruction to go to Yunju Mountain. After arriving at Yunju Mountain, the Zen master told Zen Master Yuanwu what he had realized. Zen Master Yuanwu scolded him, saying: 'This was originally a pure land, what are you doing shitting here?' The Zen master's previous doubts were immediately resolved. In the year Shaoxing Ding Si, the position of abbot of Elephant Ear Mountain Temple in Meizhou became vacant. The prefect said: 'This monastery has long been plagued by parasites, and only a renowned and virtuous person can revive it.' The Zen masters recommended Zen Master Yuanjue to apply for the position. The Zen master once said to a guest: 'Su Dongpo (Su Dongpo, famous poet) said, 'I take this stone back with me, and I have the Eastern Sea in my sleeve.' Huang Shangu (Huang Shangu, another famous poet) said, 'Hui Chong's (Hui Chong, a painter) misty rain and reed geese make me feel like I am sitting by the Xiang and Dongting Lakes.' I want to call a small boat to return, but others think it is a scene in a painting.' This is the essence of Zen. He also said: 'When I strike the Zen bed and raise the whisk, Shakyamuni Buddha (Shakyamuni, founder of Buddhism) and Confucius (Confucius, founder of Confucianism) all stand respectfully downwind.' Someone told this saying to Zen Master Fohai Yuan (Fohai Yuan, name of another Zen master). Zen Master Yuan said: 'These are the words of Elder Jue. I here, do not say it that way.'

Zen Master Zhongyan Hua of Meizhou (Zhongyan Hua, name of the Zen master; Meizhou, place name)

嚴祖覺禪師

嘉州楊氏子。幼聰慧。書史過目成誦。著書排釋氏。惡境忽現。悔過出家。依慧目能禪師。未幾。疽發膝上。五年醫莫愈。因書華嚴合論。畢夜感異夢。且即舍杖步趨。一日誦至現相品。曰佛身無有生。而能示出生。法性如虛空。諸佛于中住。無住亦無去。處處皆見佛。遂悟華嚴宗旨。洎登僧籍。府帥。請講于千部堂。詞辯宏放。眾所歎服。適南堂靜禪師過門。謂師曰。觀公講說。獨步西南。惜未解離文字相耳。儻問道方外。即今之周金剛也。師欣然。罷講南遊。依圓悟于鐘阜。一日入室。悟舉羅山道。有言時。踞虎頭。收虎尾。第一句下明宗旨。無言時。覿露機鋒。如同電拂。作么生會。師莫能對。夙夜參究。忽然有省。作偈呈悟曰。矇住孤峰頂。長年半掩門。自嗟身已老。活計付兒孫。悟見許可。次日入室。悟又問。作日公案作么生。師擬對。悟便喝曰。佛法不是這個道理。師復留五年。愈更迷悶。後於廬山棲賢。閱浮山。遠禪師削執論。云若道悟有親疏。豈有旃檀林中卻生臭草。豁然契悟。作偈寄圓悟曰。出林依舊入蓬蒿。天網恢恢不可逃。誰信業緣無避處。歸來不怕語聲高。悟大喜。持以示眾曰。覺華嚴徹矣。住后。僧問。最初威音王。末後婁至佛。未審。參見甚麼人。師曰。家住大梁城

【現代漢語翻譯】現代漢語譯本嚴祖覺禪師，嘉州楊氏之子，自幼聰慧，讀書過目不忘，曾著書批判佛教。后突遇惡境，深感悔悟，遂出家，師從慧目能禪師。不久，膝上生疽，歷經五年醫治無效。后因書寫《華嚴合論》，夜間感得奇異之夢，隨即無需拄杖便可行走。一日誦讀至《現相品》，其中『佛身無有生，而能示出生，法性如虛空，諸佛于中住。無住亦無去，處處皆見佛』之句，遂領悟《華嚴經》之宗旨。及至正式成為僧人，地方長官請其于千部堂講經，其言辭辯論宏大奔放，眾人歎服。適逢南堂靜禪師路過，對他說：『觀您講經說法，堪稱西南第一，可惜尚未理解脫離文字表相之理。若能問道于方外，必是當今之周金剛。』禪師聽后欣然，停止講經，南遊至鐘阜，依止圓悟禪師。一日入室請教，圓悟禪師舉羅山禪師之語：『有言時，踞虎頭，收虎尾，第一句下明宗旨；無言時，覿露機鋒，如同電拂。作么生會？』禪師不能作答，日夜參究，忽然有所領悟，作偈呈給圓悟禪師：『矇住孤峰頂，長年半掩門。自嗟身已老，活計付兒孫。』圓悟禪師見后表示認可。次日入室，圓悟禪師又問：『昨日公案作么生？』禪師正要回答，圓悟禪師便喝道：『佛法不是這個道理！』禪師又停留五年，愈發感到迷茫困頓。後於廬山棲賢寺，閱讀浮山遠禪師的《削執論》，其中『若道悟有親疏，豈有旃檀林中卻生臭草』之句，豁然開悟，作偈寄給圓悟禪師：『出林依舊入蓬蒿，天網恢恢不可逃。誰信業緣無避處，歸來不怕語聲高。』圓悟禪師大喜，拿給眾人看，說：『覺禪師已徹底領悟《華嚴經》了！』住持寺院后，有僧人問：『最初的威音王佛（過去七佛之首），最後的婁至佛（賢劫千佛之末），不知參見的是什麼人？』禪師回答：『家住大梁城。』

【English Translation】 English version Zen Master Yan Zujue A native of Jia Prefecture, surnamed Yang. From a young age, he was intelligent and could memorize books and historical texts after reading them once. He wrote books criticizing Buddhism. Suddenly, an evil omen appeared, and he repented and became a monk, following Zen Master Huimu Neng. Not long after, a carbuncle developed on his knee, and after five years of medical treatment, it did not heal. He then wrote the 'Huayan Helun' (Commentary on the Avatamsaka Sutra), and that night he had a strange dream. Immediately, he could walk without a staff. One day, while reciting the 'Appearance Chapter' (of the Avatamsaka Sutra), he reached the lines: 'The Buddha's body has no birth, yet it can manifest birth; the nature of Dharma is like empty space, and all Buddhas dwell within it. There is neither dwelling nor going, and the Buddha is seen everywhere.' He then realized the essence of the Avatamsaka Sutra. After officially becoming a monk, the local governor invited him to lecture at the Thousand Buddha Hall. His words and arguments were grand and unrestrained, and everyone admired him. It happened that Zen Master Nantang Jing passed by and said to the master: 'Observing your lectures, you are unparalleled in the Southwest. It is a pity that you have not yet understood the principle of detachment from the appearance of words. If you can inquire about the Way beyond the mundane, you will be the Zhou Jingang (Diamond) of today.' The master was delighted and stopped lecturing, traveling south to Zhongfu, where he followed Zen Master Yuanwu. One day, he entered the room for instruction, and Zen Master Yuanwu cited Zen Master Luoshan's words: 'When there are words, sit on the tiger's head and grasp the tiger's tail; the first sentence clarifies the essence. When there are no words, the dynamic potential is revealed, like a lightning flash. How do you understand it?' The master could not answer. He studied and investigated day and night, and suddenly he had an insight. He composed a verse and presented it to Zen Master Yuanwu: 'Covered by the solitary peak, the door is half-closed for many years. I lament that I am old, and I entrust my livelihood to my children and grandchildren.' Zen Master Yuanwu approved after seeing it. The next day, he entered the room again, and Zen Master Yuanwu asked: 'How about yesterday's case?' As the master was about to answer, Zen Master Yuanwu shouted: 'The Buddha Dharma is not this principle!' The master stayed for another five years, becoming even more confused and distressed. Later, at Qixian Temple on Mount Lu, he read Zen Master Fushan Yuan's 'Treatise on Eliminating Attachments,' in which the line 'If it is said that enlightenment has intimacy and distance, how can fragrant grass grow in a sandalwood forest?' He suddenly realized and composed a verse to send to Zen Master Yuanwu: 'Leaving the forest, I still enter the weeds; the net of heaven is vast and inescapable. Who believes that karmic conditions have no escape? Returning, I am not afraid to speak loudly.' Zen Master Yuanwu was overjoyed and showed it to everyone, saying: 'Zen Master Jue has thoroughly understood the Avatamsaka Sutra!' After residing in the temple, a monk asked: 'The earliest Buddha, King Weiyin, and the last Buddha, Louzhi, I wonder, who did they pay respects to?' The master replied: 'My home is in Daliang City.'

。更問長安路。曰只如德山。擔疏鈔行腳。意在甚麼處。師曰。拶破你眼睛。曰與和尚。悟華嚴宗旨。相去幾何。師曰。同途不同轍。曰昔日德山。今朝和尚。師曰。夕陽西去水東流。上堂。舉石霜和尚遷化。眾請首座繼踵住持。虔侍者所問公案。師曰。宗師行處。如火消冰。透過是非關。全機亡得喪。盡道。首座滯在一色。侍者知見超師。可謂體妙失宗。全迷向背。殊不知。首座如鷺鷥立雪。品類不齊。侍者似鳳翥丹霄。不縈金網。一人高高山頂立。一人深深海底行。各自隨方而來。同會九重城裡。而今要識此二人么。豎起拂子曰。龍臥碧潭風凜凜。垂下拂子曰。鶴歸霄漢背摩天。僧問。如何是一喝如金剛王寶劍。師曰。血濺梵天。曰如何是一喝如踞地師子。師曰。驚殺野狐貍。曰如何是一喝如探竿影草。師曰。驗得你骨出。曰如何是一喝不作一喝用。師曰。直須識取把針人。莫道鴛鴦好毛羽。

潭州福嚴文演禪師

成都府楊氏子。僧問。如何是定林正主。師曰。坐斷天下人舌頭。曰未審。如何親近。師曰。覷著則瞎。上堂。當陽坐斷。凡聖蹟絕。隨手放開。天回地轉。直得日月互動。虎嘯龍吟。頭頭物物。耳聞目視。安立諦上是甚麼。還委悉么。阿斯吒。咄。

平江府西山明因曇玩禪師

【現代漢語翻譯】現代漢語譯本：又問：『請問通往長安的路怎麼走？』師父說：『就好像德山（Deshan，人名），挑著《金剛經》疏鈔到處參學，他的用意在哪裡？』師父說：『要刺瞎你的眼睛。』那人說：『與和尚您所悟的華嚴宗旨相比，相差多少？』師父說：『同路不同轍。』那人說：『以前的德山，和現在的和尚您。』師父說：『夕陽西下，江水東流。』師父上堂說法，舉了石霜和尚（Shishuang，人名）圓寂的事情，大眾請首座（Shouzuo，寺院中職位）繼承住持之位，以及虔侍者（Qian Shizhe，人名）所提出的公案。師父說：『宗師所行之處，如烈火消融冰雪，穿透是非的關卡，全部機用都超越了得失。』（你們）都說首座滯留於一色之中，侍者的見解超越了老師，這可以說是體會了妙處卻失去了根本宗旨，完全迷惑了方向。卻不知道，首座如白鷺立於雪中，品類不齊；侍者似鳳凰飛舞于天空，不被金網束縛。一人高高地站在山頂，一人深深地行於海底，各自從不同的方向而來，共同匯聚於九重城裡。現在想要認識這二人嗎？』豎起拂塵說：『龍臥于碧潭之中，風凜凜；』垂下拂塵說：『鶴歸於雲霄之上，背摩天。』有僧人問：『如何是一喝如金剛王寶劍？』師父說：『血濺梵天。』（Fantian，佛教中的天）那人說：『如何是一喝如踞地師子？』師父說：『驚嚇得野狐貍魂飛魄散。』那人說：『如何是一喝如探竿影草？』師父說：『驗得出你的骨頭。』那人說：『如何是一喝不當作一喝用？』師父說：『必須認識拿針的人。莫說鴛鴦的羽毛好。』

潭州福嚴文演禪師（Fuyan Wenyan，人名）是成都府楊氏之子。有僧人問：『如何是定林（Dinglin，地名）的正主？』師父說：『坐斷天下人的舌頭。』那人說：『不知道，如何親近？』師父說：『看著就瞎。』師父上堂說法：『當陽坐斷，凡聖的軌跡都斷絕。隨手放開，天回地轉。以至於日月交替，虎嘯龍吟，頭頭是道，物物皆真，耳聞目視。在安立諦上是什麼？還明白嗎？阿斯吒（Asizha，梵語，驚歎詞）。咄。』

平江府西山明因曇玩禪師（Xishan Mingyin Tanwan，人名）

【English Translation】 English version: Again asked: 'May I ask how to get to Chang'an (Chang'an, ancient capital of China)?' The master said: 'It's like Deshan (Deshan, a person's name), carrying the commentary of the Diamond Sutra (Jin Gang Jing) on his pilgrimage. What is his intention?' The master said: 'To poke out your eyes.' That person said: 'Compared to the Huayan (Huayan, a school of Buddhism) doctrine that you, the venerable monk, have realized, how far apart are they?' The master said: 'Same road, different tracks.' That person said: 'The Deshan of the past, and the venerable monk of today.' The master said: 'The setting sun goes west, the river flows east.' The master ascended the hall to preach, citing the passing away of Shishuang (Shishuang, a person's name), and the assembly asked the first seat (Shouzuo, a position in the monastery) to succeed as abbot, as well as the koan (Gongan, a paradoxical anecdote or riddle used in Zen Buddhism) presented by the attendant Qian (Qian Shizhe, a person's name). The master said: 'Where the master goes, it's like fire melting ice, piercing through the gate of right and wrong, all functions transcending gain and loss.' (You) all say that the first seat is stuck in one color, and the attendant's understanding surpasses the teacher. This can be said to be grasping the subtlety but losing the fundamental principle, completely confused about the direction. But little do they know, the first seat is like a white heron standing in the snow, the species are uneven; the attendant is like a phoenix dancing in the sky, not bound by the golden net. One person stands high on the mountaintop, one person walks deep in the seabed, each coming from different directions, gathering together in the ninefold city. Now, do you want to recognize these two people?' Raising the whisk, he said: 'The dragon lies in the green pool, the wind is chilling;' lowering the whisk, he said: 'The crane returns to the sky, its back touching the heavens.' A monk asked: 'What is a shout like the Vajra King's precious sword?' The master said: 'Blood splatters the Brahma heaven (Fantian, a heaven in Buddhism).' That person said: 'What is a shout like a lion crouching on the ground?' The master said: 'Scaring the wild fox to death.' That person said: 'What is a shout like probing the grass with a pole?' The master said: 'It tests your bones.' That person said: 'What is a shout that is not used as a shout?' The master said: 'You must recognize the person holding the needle. Don't say the mandarin duck has good feathers.'

Zen Master Fuyan Wenyan (Fuyan Wenyan, a person's name) of Fuyan Monastery in Tanzhou Was the son of the Yang family of Chengdu Prefecture. A monk asked: 'What is the true master of Dinglin (Dinglin, a place name)?' The master said: 'Sitting and cutting off the tongues of all people in the world.' That person said: 'I don't know, how to get close?' The master said: 'Looking at it will make you blind.' The master ascended the hall to preach: 'Sitting firmly in the present moment, the traces of the ordinary and the holy are cut off. Letting go at will, heaven and earth revolve. To the point where the sun and moon alternate, tigers roar and dragons sing, everything is the Way, everything is true, what is it that is heard and seen? Do you understand? Asizha (Asizha, Sanskrit, an exclamation). Tut.'

Zen Master Xishan Mingyin Tanwan (Xishan Mingyin Tanwan, a person's name) of Xishan in Pingjiang Prefecture

溫州黃氏子。遍參叢席。宣和庚子。回抵鐘阜。適朝廷改僧為德士。師與同志數人。入頭陀巖。食松自處。久之。圓悟被旨居是山。親至巖所。令去鬚髮。及悟詔補京師天寧。與師俱往。命掌香水海。未幾。因舉枹擊鼓。頓明大法。凡有所問。皆對曰。莫理會。故流輩。咸以莫理會稱之。住後上堂。汝有一對眼。我也有一對眼。汝若瞞還自瞞。汝若成佛作祖。老僧無汝底分。汝若做驢做馬。老僧救汝不得。眾檀越入山請上堂。說偈曰。我無長處名虛出。謝汝慇勤特地來。明因無法堪分付。謾把山門為汝開。

平江府虎丘雪庭元凈禪師

雙溪人也。上堂。知有底人。過萬年如同一日。不知有者。過一日如同萬年。不見死心和尚道。山僧行腳。三十餘年。以九十日為一夏。增一日也不得。減一日也不得。取不得捨不得。不可得中祇么得。翠云見處。又且不然。山僧行腳。三十來年。誰管他一日九十日。也無得。也無不得。處處當來見彌勒。且道。彌勒在甚麼處。金風吹渭水。落葉滿長安。上堂。說得須是見得。見得又須說得。見得說不得。落在陰界。見解偏枯。說得見不得。落在時機。墮在毒海。若是翠雲門下。直饒說得見得。好與三十棒。說不得見不得。也好與三十棒。翠云恁么道。也好與三十棒。遂高

【現代漢語翻譯】現代漢語譯本溫州黃氏之子，遍訪各處禪林。宣和庚子年（1120年），返回鐘阜山。當時朝廷下令將僧人改為德士（道士），禪師與幾位志同道合的人進入頭陀巖，以松樹為食，在此隱居。不久，圓悟禪師奉旨住持此山，親自來到巖洞，令他們剃去鬚髮。後來圓悟禪師奉詔前往京師天寧寺，也帶著禪師一同前往，命他掌管香水海（寺院的職事）。沒過多久，禪師因為舉槌擊鼓，頓悟大法。凡是有人向他請教，他都回答說：『莫理會（不要理會）。』因此，同輩們都稱他為『莫理會』。住持寺院後上堂說法：『你有一雙眼睛，我也有有一雙眼睛。你若是欺瞞，最終欺瞞的還是自己。你若是成佛作祖，老僧與你沒有絲毫關係。你若是做驢做馬，老僧也救不了你。』眾位施主入山，請禪師上堂說法，禪師說偈語：『我沒有什麼長處，虛名在外。感謝你們慇勤前來。明因無法可以交付，只是為你們打開山門。』

平江府虎丘雪庭元凈禪師

雙溪人。上堂說法：『知道真理的人，過萬年也像過一日；不知道真理的人，過一日也像過萬年。』不見死心和尚說：『山僧我行腳三十多年，以九十日為一夏（夏季安居），多一日也不行，少一日也不行。拿不得，捨不得，在不可得之中就這麼得。』翠云的看法卻不一樣，山僧我行腳三十多年，誰管他一日還是九十日。也無所謂得，也無所謂不得，處處都能見到彌勒（Maitreya，未來佛）。』那麼，彌勒在什麼地方呢？『金風吹拂渭水，落葉飄滿長安。』上堂說法：『說得出來必須是見到的，見到的又必須說得出來。見得到卻說不出來，就落入了陰界，見解偏頗。說得出來卻見不到，就落入了時機，墮入了毒海。』如果是翠雲門下，即使說得出來也見得到，也要打三十棒。說不出來也見不到，也要打三十棒。翠云這樣說，也要打三十棒。』於是高聲喝道。

【English Translation】 English version A son of the Huang family from Wenzhou, he visited various Zen monasteries. In the year Gengzi of the Xuanhe era (1120), he returned to Mount Zhongfu. At that time, the court ordered monks to be changed into Taoists. The Zen master and several like-minded individuals entered the Toutuo Rock, eating pine and living in seclusion. Soon after, Zen Master Yuanwu was ordered to reside in this mountain and personally came to the rock dwelling, ordering them to shave their beards and hair. Later, when Yuanwu was summoned to reside at Tianning Temple in the capital, he took the Zen master with him, appointing him to manage the fragrant water sea (a monastic position). Not long after, the Zen master suddenly awakened to the great Dharma by striking the drum. Whenever someone asked him a question, he would answer, 'Mo Li Hui (Don't bother with it).' Therefore, his peers all called him 'Mo Li Hui'. After becoming the abbot, he gave a Dharma talk, saying: 'You have a pair of eyes, and I also have a pair of eyes. If you deceive, you ultimately deceive yourself. If you become a Buddha or a patriarch, the old monk has nothing to do with you. If you become a donkey or a horse, the old monk cannot save you.' The lay devotees entered the mountain and requested the Zen master to give a Dharma talk. The Zen master spoke in verse: 'I have no merits, and my name is falsely spread. Thank you for your diligent visit. There is no Dharma of clear cause to entrust, I merely open the mountain gate for you.'

Zen Master Xueting Yuanjing of Huqiu in Pingjiang Prefecture

A native of Shuangxi. He gave a Dharma talk, saying: 'Those who know the truth, ten thousand years pass like a single day; those who do not know the truth, a single day passes like ten thousand years.' Didn't Zen Master Sixin say: 'This mountain monk has traveled for more than thirty years, taking ninety days as a summer retreat, not adding a day, not subtracting a day. Cannot take it, cannot give it away, in the unattainable, just attain it like this.' Cuiyun's view is different, this mountain monk has traveled for more than thirty years, who cares whether it is one day or ninety days. There is no such thing as attaining or not attaining, everywhere one can see Maitreya (Maitreya, the future Buddha).' So, where is Maitreya? 'The golden wind blows across the Wei River, fallen leaves fill Chang'an.' He gave a Dharma talk, saying: 'What is spoken must be seen, and what is seen must be spoken. If one sees but cannot speak, one falls into the realm of darkness, with biased views. If one speaks but cannot see, one falls into the opportune moment, sinking into the sea of poison.' If one is under the gate of Cuiyun, even if one can speak and see, one should still be given thirty blows. If one cannot speak and cannot see, one should also be given thirty blows. Cuiyun says this, and should also be given thirty blows.' Then he shouted loudly.

聲召大眾曰。險。上堂。日日日東出。日日日西沒。是時人知有。自古自今。如麻似粟。忽然捩轉。話頭。亦不從東出。亦不從西沒。且道。從甚處出沒。若是透關底人。聞恁么道。定知五里牌。在郭門外。若是透不過者。往往道。半山熱瞞人。僧問如何是到家一句。師曰。坐觀成敗。問不與萬法為侶者。是甚麼人。師曰。遠親不如近鄰。曰待汝一口吸盡西江水。即向汝道。又作么生。師曰。近鄰不如遠親。問亡僧遷化。向甚麼處去。師曰。糞堆頭。曰意旨如何。師曰。筑著磕著。

衢州天寧訥堂梵思禪師

蘇臺朱氏子。上堂。趯翻生死海。踏倒涅槃岸。世上無活人。黃泉無死漢。遂拈拄杖曰。訥堂今日拄杖子。有分付處也。還有承當得者么。試出來擔荷看。有么有么。良久。擲拄杖。下座。上堂。知有底。也吃粥吃飯。不知有底。也吃粥吃飯。如何直下驗得他有之與無。是之與非。邪之與正。若驗不出。參學事大遠在。喝一喝。下座。上堂。山僧。是楊岐四世孫這老漢。有個三腳驢子弄蹄行公案。雖人人舉得。祇是不知落處。山僧不惜眉毛。為諸人下個註腳。乃曰。八角磨盤空里走。

岳州君山佛照覺禪師

上堂。舉古者道。仰之彌高。鉆之彌堅。瞻之在前。忽焉在後。諸人還識得么。若

【現代漢語翻譯】現代漢語譯本

禪師召集大眾說：『危險！』然後升座說法。『太陽每天從東方升起，每天從西方落下。』這時人人都知道有這個現象。自古至今，就像麻和粟一樣普遍。如果忽然轉變話題，也不說從東方升起，也不說從西方落下。那麼，要說從哪裡升起落下呢？如果是能透徹理解的人，聽到這樣說，一定知道『五里牌』就在城門外。如果是不能透徹理解的人，往往會說『半山和尚』在欺騙人。有僧人問：『如何是到家的一句話？』禪師說：『坐觀成敗。』問：『不與萬法為伴侶的是什麼人？』禪師說：『遠親不如近鄰。』僧人說：『等你一口吸盡西江水，我就向你道破。』禪師又該怎麼說呢？禪師說：『近鄰不如遠親。』問：『去世的僧人遷化后，往哪裡去？』禪師說：『糞堆頭。』僧人說：『這是什麼意思？』禪師說：『筑著磕著。』衢州天寧訥堂梵思禪師蘇臺朱氏之子。升座說法。『踢翻生死之海，踏倒涅槃之岸。世上沒有活人，黃泉沒有死漢。』於是拿起拄杖說：『訥堂今天的拄杖子，有要交付的地方。還有能承擔得起的人嗎？』試著出來承擔看看。有沒有？有沒有？良久，擲下拄杖，下座。升座說法。『知道有佛法的人，也吃粥吃飯；不知道有佛法的人，也吃粥吃飯。』如何直接驗證他是有還是無，是是還是非，是邪還是正？如果驗證不出來，參學這件事就差得太遠了。』喝一聲，下座。升座說法。『山僧，是楊岐（Yangqi）四世孫這個老漢。有個三腳驢子弄蹄行的公案。雖然人人都舉得出來，只是不知道落在何處。山僧不惜眉毛，為諸位下一個註腳。』於是說：『八角磨盤空里走。』岳州君山佛照覺禪師升座說法。引用古人說：『仰望它，越發覺得高；鉆研它，越發覺得堅。看著它好像在前面，忽然又好像在後面。』各位還認識它嗎？如果...

【English Translation】 English version

The Chan master summoned the assembly and said, 'Danger!' Then he ascended the Dharma seat. 'The sun rises in the east every day, and the sun sets in the west every day.' At this time, everyone knows this phenomenon. From ancient times to the present, it is as common as hemp and millet. If the topic is suddenly changed, it is not said to rise from the east, nor is it said to set from the west. Then, where should it be said to rise and set? If one can thoroughly understand, hearing this, one will surely know that 'Five Mile Post' is just outside the city gate. If one cannot thoroughly understand, one will often say that 'Half Mountain Monk' is deceiving people. A monk asked, 'What is the one phrase to arrive home?' The Chan master said, 'Sit and watch success or failure.' Asked, 'Who is it that does not associate with the myriad dharmas?' The Chan master said, 'A distant relative is not as good as a close neighbor.' The monk said, 'When you have swallowed the West River in one gulp, I will tell you.' What should the Chan master say then? The Chan master said, 'A close neighbor is not as good as a distant relative.' Asked, 'Where does the deceased monk go after transformation?' The Chan master said, 'To the dung heap.' The monk said, 'What is the meaning of this?' The Chan master said, 'Bumping and stumbling.' Chan Master Natang Fansi of Tianning Temple in Quzhou A son of the Zhu family of Sutai. Ascended the Dharma seat and said, 'Kick over the sea of birth and death, trample down the shore of Nirvana (Nirvana). There are no living people in the world, and no dead men in the Yellow Springs.' Then he picked up his staff and said, 'Today, Natang's staff has something to entrust. Is there anyone who can take it on?' Try to come out and take it on. Is there? Is there?' After a long silence, he threw down the staff and descended from the seat. Ascended the Dharma seat and said, 'Those who know the Dharma also eat porridge and rice; those who do not know the Dharma also eat porridge and rice.' How can one directly verify whether he has it or not, whether it is right or wrong, whether it is evil or correct? If you cannot verify it, the matter of studying Zen is far away.' He shouted once and descended from the seat. Ascended the Dharma seat and said, 'This old man, the mountain monk, is a fourth-generation descendant of Yangqi (Yangqi). There is a public case of a three-legged donkey walking with its hooves. Although everyone can bring it up, they just don't know where it falls. The mountain monk does not spare his eyebrows to give everyone a footnote.' Then he said, 'An octagonal millstone runs in the empty sky.' Chan Master Fozhao Jue of Junshan Mountain in Yuezhou Ascended the Dharma seat and said, quoting the ancients: 'Looking up to it, it seems higher; drilling into it, it seems harder. Looking at it as if it is in front, suddenly it seems to be behind.' Does everyone recognize it? If...

也不識。為你注破。仰之彌高。不隔絲毫。要津把斷。佛祖難逃。鉆之彌堅。真體自然。鳥啼華笑。在碧巖前。瞻之在前。非正非偏。十方坐斷。威鎮大千。忽焉在後。一場漏逗。堪笑雲門藏身北斗。咄。

平江府寶華顯禪師

本郡人也。上堂曰。吃粥了也。頭上安頭。洗缽盂去。為蛇畫足。更問。如何自納敗闕。良久。高聲召大眾。眾舉首。師曰。歸堂喫茶。上堂。禪莫參道休學。歇意忘機常廓落。現成公案早周遮。祇個無心已穿鑿。直饒坐斷未生前。難透山僧錯錯錯。

紹興府東山覺禪師

后住因聖。上堂。三通鼓罷。諸人各各上來。擬待理會祖師西來意。還知劍去久矣么。設使直下悟去。也是斬頭覓活。東山事不獲已。且向第二頭鞠拶看。以手拍禪床。下座。上座。花爛熳景暄妍。休說壺中別有天。百草頭邊如薦得。東高三丈。西闊八寸。上堂。舉昔廣額屠兒。一日至佛所。飏下屠刀曰。我是千佛一數。世尊曰。如是如是。今時叢林。將謂廣額。過去是一佛。權現屠兒。如此見廣額。且喜沒交涉。又曰。廣額正是個殺人不眨眼底漢。飏下屠刀。立地成佛。且喜沒交涉。又道。廣額飏下屠力曰。我是千佛一數。這一佛多少分明。且喜沒交涉。要識廣額么。夾路桃華風雨後。馬蹄何處避殘

紅。

臺州天封覺禪師

上堂。無生國里。未是安居。萬仞崖頭。豈容駐足。且望空撒手。直下翻身。一句作么生道。人逢好事精神爽。入火真金色轉鮮。

成都府昭覺道祖首座

初見圓悟。于即心是佛語下發明。久之。悟命分座。一日為眾入室。餘二十許人。師忽問曰。生死到來。如何迴避。僧無對。師擲下拂子。奄然而逝。眾皆愕眙。亟以聞悟。悟至。召曰。祖首座。師張目視之。悟曰。抖擻精神透關去。師點頭。竟爾趨寂。

南康軍云居宗振首座

丹丘人也。依圓悟于云居。一日仰瞻鐘閣。倏然契證。有詰之者。座酬以三偈。其後曰。我有一機。直下示伊。青天霹靂。電卷星馳。德山臨濟。棒喝徒施。不傳之妙。于汝何虧。悟見大悅。竟以節操自高。道望愈重。嘗書壁曰。住在千峰最上層。年將耳順任騰騰。免教名字掛人齒。甘作今朝百拙僧。

樞密徐俯。字師川。號東湖居士

每侍先龍圖。謁法昌及靈源。語論終日。公聞之藐如也。及法昌歸寂在笑談間。公異之。始篤信此道。后丁父憂。念無以報罔極。命靈源歸孝址說法。源登座。問答已。乃曰。諸仁者。祇如龍圖。平日讀萬卷書。如水傳器。涓滴不遺。且道。尋常著在甚麼處。而今舍識之後。這著萬卷

【現代漢語翻譯】現代漢語譯本臺州天封覺禪師

上堂說法。在無生之國里，還不是真正的安居之處；在萬仞高的懸崖邊，哪裡能夠停留駐足？不如放開手，直接翻身而下。這一句該怎麼說呢？人遇到好事自然精神爽朗，進入火中，真金的顏色反而更加鮮艷。

成都府昭覺道祖首座

最初見到圓悟禪師時，在『即心是佛』這句話下開悟。過了很久，圓悟禪師讓他分座說法。有一天，他為大眾入室說法，有二十多人。道祖首座忽然問道：『生死到來時，如何迴避？』僧人沒有回答。道祖首座扔下拂塵，忽然去世。眾人都驚愕地看著。趕緊把這件事告訴圓悟禪師。圓悟禪師趕到，呼喚道：『祖首座！』道祖首座睜開眼睛看著他。圓悟禪師說：『抖擻精神，透關而去！』道祖首座點頭，最終去世。

南康軍云居宗振首座

是丹丘人。跟隨圓悟禪師在云居山。有一天，他仰望鐘閣，忽然開悟。有人問他開悟的經過，宗振首座用三首偈語回答。其中一首說：『我有一機，直接向你展示。如同青天霹靂，電光閃爍，星辰飛馳。德山和臨濟的棒喝都是徒勞的。不傳之妙，對你有什麼虧損呢？』圓悟禪師見了非常高興。宗振首座最終以節操自高，道望也越來越重。曾經在墻上寫道：『住在千峰的最頂層，年紀將近六十，任憑自由自在。免得名字被人掛在嘴邊，甘心做今天最笨拙的僧人。』

樞密徐俯（字師川，號東湖居士）

每次侍奉先龍圖時，都去拜訪法昌禪師和靈源禪師，整天都在談論佛法。徐俯聽了，覺得好像什麼也沒聽到一樣。等到法昌禪師去世時，卻在談笑之間。徐俯覺得很奇怪，才開始篤信佛法。後來父親去世，想到沒有什麼可以報答父母的恩情，就讓靈源禪師回到孝址說法。靈源禪師登上法座，問答完畢后，就說：『各位仁者，就像龍圖公，平日裡讀了萬卷書，就像用水傳遞器物一樣，一滴也不遺漏。那麼，他平時把這些知識放在什麼地方呢？如今捨棄了意識之後，這萬卷書又在哪裡呢？』

【English Translation】 English version Taizhou Tianfeng Jue Chan Master

Ascending the hall. In the land of non-birth, it is not yet a place of peaceful dwelling; on the cliff of ten thousand ren (unit of length), how can one stay and linger? It is better to let go and turn around directly. How should this sentence be spoken? 'When people encounter good fortune, their spirits are refreshed; when entering fire, true gold turns even more brilliant.'

Chief Seat Daozu of Zhaojue Monastery in Chengdu Prefecture

He initially saw Yuanwu and attained enlightenment under the saying 'The mind itself is Buddha'. After a long time, Yuanwu ordered him to share the seat and preach. One day, he entered the room to preach to the assembly, which consisted of about twenty people. The Chief Seat Daozu suddenly asked: 'When birth and death arrive, how can one avoid them?' No monk answered. The Chief Seat threw down his whisk and passed away suddenly. Everyone was stunned and stared in amazement. They quickly reported this to Yuanwu. Yuanwu arrived and called out: 'Chief Seat Zu!' The Chief Seat opened his eyes and looked at him. Yuanwu said: 'Shake your spirit and pass through the barrier!' The Chief Seat nodded and then passed into silence.

Chief Seat Zongzhen of Yunju Monastery in Nankang Army

He was a native of Danqiu. He followed Yuanwu at Yunju Mountain. One day, he looked up at the bell tower and suddenly attained enlightenment. Someone asked him about his enlightenment, and the Chief Seat Zongzhen responded with three verses. One of them said: 'I have a mechanism, directly showing it to you. Like a thunderbolt in the blue sky, lightning flashes, and stars rush by. Deshan and Linji's shouts and blows are in vain. What loss is there to you in the mystery that is not transmitted?' Yuanwu was very pleased to see this. The Chief Seat Zongzhen eventually held himself in high esteem for his integrity, and his reputation grew. He once wrote on the wall: 'Living on the highest peak of a thousand mountains, nearing sixty years old, letting things be as they are. Avoiding having my name hung on people's lips, I am willing to be the most clumsy monk today.'

Xu Fu, Privy Councilor (Zi Shichuan, Hao Donghu Layman)

Whenever he attended the former Longtu, he would visit Dharma Chang and Lingyuan, discussing the Dharma all day long. Xu Fu listened, but it seemed as if he heard nothing. When Dharma Chang passed away, it was in the midst of laughter and conversation. Xu Fu found it strange and began to believe in the Dharma. Later, when his father passed away, thinking that there was nothing he could do to repay his parents' kindness, he asked Lingyuan to return to Xiaozhi to preach the Dharma. Lingyuan ascended the Dharma seat, and after the questions and answers, he said: 'All of you, like Lord Longtu, usually read ten thousand volumes of books, like water passing through a vessel, not a drop is missed. So, where does he usually put this knowledge? Now that he has abandoned consciousness, where are these ten thousand volumes of books?'

書底。又卻向甚麼處著。公聞灑然有得。遂曰。吾無憾矣。源下座。問曰。學士適來。見個甚麼。便恁么道。公曰。若有所見。則鈍置和尚去也。源曰。恁么則老僧不如。公曰。和尚是何心行。源大笑。靖康初。為尚書外郎。與朝士同志者。掛缽于天寧寺之擇木堂。力參圓悟。悟亦喜其見地超邁。一日至書記寮。指悟頂相曰。這老漢。腳跟猶未點地在。悟顆面曰。甕里何曾走卻鱉。公曰。且喜老漢腳跟點地。悟曰。莫謗他好。公休去。

郡王趙令衿

字表之。號超然居士。任南康政成事簡。多與禪衲游。公堂間。為摩詰丈室。適圓悟居甌阜。公欣然就其爐錘。悟不少假。公固請。悟曰。此事要得相應。直須是死一回始得。公默契。嘗自疏之。其略曰。家貧遭劫。誰知盡底不存。空屋無人。幾度賊來亦打。悟見。囑令加護。紹興庚申冬。公。與汪內翰藻。李參政邴。曾侍郎開。詣徑山謁大慧。慧聞至。乃令擊鼓入室。公欣然袖香趨之。慧曰。趙州洗缽盂話。居士作么生會。公曰。討甚麼碗。拂袖便出。慧起搊住曰。古人向這裡悟去。你因甚麼卻不悟。公擬對。慧𢮁之曰。討甚麼碗。公曰。還這老漢始得。

侍郎李彌遜

號普現居士。少時讀書。五行俱下。年十八。中鄉舉登第京師。旋歷華要至

【現代漢語翻譯】現代漢語譯本：書底在什麼地方呢？您又將它放在哪裡了？（學士）聽后，忽然有所領悟，於是說：『我沒有什麼遺憾了。』源禪師走下座位，問道：『學士您剛才看到了什麼，就說了這樣的話？』（學士）說：『如果我有所見，那就埋沒了和尚您了。』源禪師說：『這樣說來，老僧不如您了。』（學士）說：『和尚您是怎樣的心境和行為呢？』源禪師大笑。靖康初年，（學士）擔任尚書外郎，與朝中志同道合的人，將缽掛在天寧寺的擇木堂，努力參訪圓悟禪師。圓悟禪師也很欣賞他見地超凡。一天，（學士）來到書記寮，指著圓悟禪師的頭頂說：『這老漢，腳跟還沒有著地呢。』圓悟禪師板著臉說：『甕里哪裡跑得了鱉？』（學士）說：『可喜老漢腳跟終於著地了。』圓悟禪師說：『不要誹謗他，走吧。』

郡王趙令衿（人名，郡王爵位），

字表之，號超然居士。擔任南康的官職，政事處理得很好，也很簡練，經常與僧人交往。在官府的廳堂里，佈置成王維（摩詰）的丈室。當時圓悟禪師住在甌阜，（郡王）很高興地去接受他的教誨。圓悟禪師沒有絲毫的虛假。郡王懇切請求（開示），圓悟禪師說：『這件事要得到相應的領悟，必須死一次才行。』郡王默默地領會了。曾經自己寫了一篇疏文，大意是：『家境貧寒，遭遇盜劫，才知道已經一無所有。空蕩蕩的屋子，幾次盜賊來了也無從下手。』圓悟禪師看了，囑咐他好好守護。紹興庚申年冬天，（郡王）與汪內翰藻、李參政邴、曾侍郎開，到徑山拜見大慧禪師。大慧禪師聽說他們來了，就命令擊鼓，讓他們進入丈室。（郡王）高興地把香放入袖中，快步走上前。大慧禪師說：『趙州洗缽盂（典故）的話，居士您怎麼理解？』（郡王）說：『討要什麼碗？』說完拂袖便走出去。大慧禪師起身抓住他說：『古人在這裡悟道的，你為什麼卻不悟道？』（郡王）想要回答，大慧禪師喝斥他說：『討要什麼碗？』（郡王）說：『還得是這個老漢才行。』

侍郎李彌遜（人名，官職），

號普現居士。年輕時讀書，一目十行。十八歲時，中了鄉試，在京城參加會試，之後歷任要職，直至侍郎。

【English Translation】 English version: Where is the bottom of the book? And where have you placed it? Upon hearing this, the scholar suddenly gained some understanding and said, 'I have no regrets.' Chan Master Yuan stepped down from his seat and asked, 'Scholar, what did you see just now that made you say such a thing?' The scholar replied, 'If I had seen something, I would have obscured the monk.' Chan Master Yuan said, 'In that case, this old monk is not as good as you.' The scholar asked, 'What is the state of mind and conduct of the monk?' Chan Master Yuan laughed heartily. In the early years of the Jingkang era, the scholar served as a secretary in the Ministry of Personnel and, along with like-minded officials, hung his bowl in the Zemu Hall of Tianning Temple, diligently seeking guidance from Chan Master Yuanwu. Yuanwu also admired his extraordinary insight. One day, the scholar came to the secretariat and pointed to the top of Yuanwu's head, saying, 'This old man's feet are still not on the ground.' Yuanwu sternly replied, 'How can a turtle escape from a jar?' The scholar said, 'It's gratifying that the old man's feet are finally on the ground.' Yuanwu said, 'Don't slander him, leave now.'

Prince Zhao Lingjin (name, princely title),

styled Biao Zhi, known as Layman Chaoran. He held a position in Nankang, where he handled government affairs well and efficiently, and often associated with monks. In the hall of his official residence, he created a room resembling that of Wang Wei (Mojie). At that time, Chan Master Yuanwu was residing in Oufu, and the prince gladly went to receive his teachings. Yuanwu was completely genuine. The prince earnestly requested (instruction), and Yuanwu said, 'To attain corresponding understanding in this matter, one must die once.' The prince silently understood. He once wrote a memorial himself, the gist of which was: 'My family is poor and has suffered robbery, only then did I realize that nothing remains. The empty house, even thieves have nothing to take.' Yuanwu read it and instructed him to guard it well. In the winter of the Gengshen year of the Shaoxing era, the prince, along with Wang Neihan Zao, Li Canzheng Bing, and Zeng Shilang Kai, visited Great Wisdom Chan Master at Jingshan. When Great Wisdom Chan Master heard of their arrival, he ordered the drum to be beaten and had them enter the abbot's room. The prince happily put incense in his sleeve and strode forward. Great Wisdom Chan Master said, 'How do you understand the story of Zhaozhou washing his bowl (allusion), Layman?' The prince said, 'What bowl are you asking for?' He then flicked his sleeve and walked out. Great Wisdom Chan Master got up, grabbed him, and said, 'The ancients attained enlightenment here, why do you not attain enlightenment?' The prince was about to answer, but Great Wisdom Chan Master rebuked him, saying, 'What bowl are you asking for?' The prince said, 'It must be this old man.'

Attendant Minister Li Mison (name, official title),

known as Layman Puxian. He read extensively in his youth, absorbing information quickly. At the age of eighteen, he passed the provincial examination and participated in the metropolitan examination in the capital, subsequently holding important positions until becoming an Attendant Minister.

。二十八歲。為中書舍人。常入圓悟室。一日早朝回。至天津橋馬躍。忽有省。通身汗流。直造天寧。適悟出門。遙見便喚曰。居士且喜大事了畢。公厲聲曰。和尚眼華作甚麼。悟便喝。公亦喝。於是機鋒迅捷。凡與悟問答。當機不讓。公后遷吏部。乞祠祿。歸閩連江。筑庵自娛。忽一日示微恙。遽索湯沐。浴畢遂趺坐。作偈曰。謾說從來牧護。今日分明呈露。虛空拶倒須彌。說甚向上一路。擲筆而逝。

覺庵道人

祖氏。建寧游察院之侄女也。幼志不出。適留心祖道。于圓悟示眾語下。瞭然明白。悟曰。更須飏卻所見。始得自由。祖答偈曰。露柱抽橫骨。虛空弄爪牙。直饒玄會得。猶是眼中沙。

令人本明

號明室。自機契圓悟。遍參名宿。皆蒙印可。紹興庚申二月望。親書三偈。寄呈草堂清。微露謝世之意。至旬末。別親里而終。草堂。䟦其偈后。為刊行。大慧亦嘗垂語發揚。偈曰。不識煩惱是菩提。若隨煩惱是愚癡。起滅之時須要會。鷂過新羅人不知。不識煩惱是菩提。凈華生淤泥。人來問我若何為。吃粥吃飯。了洗缽盂莫管他。莫管他。終日癡憨弄海沙。要識本來真面目。便是祖師一木叉。道不得底叉下死。道得底也叉下死。畢竟如何。不許夜行。投明須到。

成都府范縣君

【現代漢語翻譯】現代漢語譯本：二十八歲時，他擔任中書舍人。經常出入圓悟（Yuánwù，禪師名號）的房間。一天早朝回來，走到天津橋時馬突然驚跳，他忽然有所領悟，全身汗流浹背。直接去天寧寺拜訪圓悟，圓悟出門，遠遠看見他就說：『居士可喜可賀，大事已經了結。』他厲聲說：『和尚你眼花了說什麼？』圓悟便喝斥一聲，他也喝斥一聲。於是機鋒敏捷，凡是與圓悟問答，都當機不讓。他後來陞遷到吏部，請求辭官還鄉，回到福建連江，建造庵堂自娛。忽然有一天略感不適，立刻要求準備洗澡。洗完澡后就盤腿坐下，作偈語說：『休說一直以來都在守護，今天分明地呈現出來。虛空被擠倒，須彌山（Xūmíshān，佛教中的聖山）也倒了，說什麼向上一路？』說完擲筆而逝。

覺庵道人（Jué'ān Dàorén，人名）祖氏，是建寧游察院的侄女。從小立志不嫁，專心研究佛法。在圓悟的開示下，瞭然明白。圓悟說：『更需要拋棄你所見到的，才能得到自由。』祖氏回答偈語說：『露柱抽出橫骨，虛空舞動爪牙。即使玄妙地領會了，也還是眼中的沙子。』

令人本明（Lìngrén Běnmíng，法號）號明室。自從與圓悟機緣相契合后，遍參名宿，都得到他們的認可。紹興庚申年二月十五，親手寫下三首偈語，寄給草堂清（Cǎotáng Qīng，人名），稍微透露出謝世之意。到下旬，與親友告別而終。草堂在他的偈語后寫了跋，並刊行。大慧（Dàhuì，禪師名號）也曾經發表言論來發揚。偈語說：『不認識煩惱就是菩提（Pútí，覺悟），如果跟隨煩惱就是愚癡。生起和滅去的時候一定要領會，就像鷂鷹飛過新羅，人們卻不知道。』『不認識煩惱就是菩提，清凈的蓮花從淤泥中生長出來。有人來問我應該怎麼做，喝粥吃飯，洗完缽盂就不要管他。』『不要管他，整天癡癡地在海邊玩沙。想要認識本來真正的面目，就是祖師的一木叉（yī mù chā，一種刑具）。』『說不出來的，就在木叉下死去；說得出來的，也在木叉下死去。』『到底如何？不許夜行，天亮必須到達。』

成都府范縣君

【English Translation】 English version: At the age of twenty-eight, he served as a drafter in the Imperial Secretariat. He often visited Yuánwù's (a Chan master's name) room. One day, returning from the imperial court in the early morning, his horse suddenly leaped at the Tianjin Bridge. He suddenly had an awakening, and his whole body was covered in sweat. He went directly to Tianning Temple to visit Yuánwù. Yuánwù came out and, seeing him from afar, said, 'Layman, congratulations, the great matter is settled.' He sternly said, 'Monk, what nonsense are you talking about, are you seeing things?' Yuánwù then shouted, and he also shouted. Thus, his responses were quick and sharp, and whenever he answered Yuánwù's questions, he never yielded. Later, he was promoted to the Ministry of Personnel and requested to retire and return home. He returned to Lianjiang in Fujian and built a hermitage to amuse himself. Suddenly one day, he felt slightly unwell and immediately asked for a bath to be prepared. After bathing, he sat in the lotus position and composed a verse, saying, 'Don't say that you have been protecting all along, today it is clearly revealed. Empty space is squeezed down, and Mount Xūmíshān (the sacred mountain in Buddhism) is also overturned. What is there to say about the upward path?' After saying this, he threw down his pen and passed away.

Layman Jué'ān Dàorén (a person's name) Zǔ, was the niece of the Jianning Touring Inspectorate. From a young age, she was determined not to marry and focused on studying Buddhism. Under Yuánwù's teachings, she clearly understood. Yuánwù said, 'You need to abandon what you have seen to gain freedom.' Zǔ replied with a verse, saying, 'The pillar draws out horizontal bones, empty space wields claws and teeth. Even if you understand it mysteriously, it is still sand in your eyes.'

Lìngrén Běnmíng (a Dharma name) Also known as Míngshì. Since his affinity with Yuánwù, he visited famous monks everywhere and received their approval. On the fifteenth day of the second month of the Gēngshēn year of the Shàoxīng era, he personally wrote three verses and sent them to Cǎotáng Qīng (a person's name), slightly revealing his intention to pass away. At the end of the month, he bid farewell to his relatives and friends and passed away. Cǎotáng wrote a postscript after his verses and published them. Dàhuì (a Chan master's name) also made comments to promote them. The verses say, 'Not knowing that afflictions are Bodhi (enlightenment), if you follow afflictions, you are foolish. You must understand the time of arising and ceasing, just like a hawk flying over Silla, but people do not know.' 'Not knowing that afflictions are Bodhi, the pure lotus grows out of the mud. If someone asks me what to do, drink porridge and eat rice, and don't worry about it after washing the bowl.' 'Don't worry about it, foolishly playing with sand on the beach all day long. If you want to know your original true face, it is the ancestral master's yī mù chā (a type of torture device).' 'Those who cannot speak of it die under the yī mù chā; those who can speak of it also die under the yī mù chā.' 'What is it after all? No night travel is allowed, you must arrive by dawn.'

Lady Fàn of Chengdu Prefecture

者

𡠉居歲久。常坐而不臥。聞圓悟住昭覺。往禮拜。請示入道因緣。悟令看不是心不是佛不是物。是個甚麼。久無所契。范泣告悟曰。和尚有何方便。令某易會。悟曰。卻有個方便。遂令祇看是個甚麼。後有省曰。元來恁么地近那。

太平勤禪師法嗣

常德府文殊心道禪師

眉州徐氏子。年三十得度。詣成都習唯識。自以為至。同舍詰之曰。三界唯心。萬法唯識。今目前萬象摐然。心識安在。師茫然不知對。遂出關。周流江淮。既抵舒之太平。聞佛鑒禪師夜參。舉趙州柏樹子話。至覺鐵觜。云先師無此語。莫謗先師好。因大疑。提撕既久。一夕豁然。即趨丈室。擬敘所悟。鑒見來便閉門。師曰。如尚莫謾某甲。鑒云。十方無壁落。何不入門來。師以拳擉破窗紙。鑒即開門。搊住云。道道。師以兩手捧鑒頭。作口啐而出。遂呈偈曰。趙州有個柏樹話。禪客相傳遍天下。多是摘葉與尋枝。不能直向根源會。覺公說道無此語。正是惡言當面罵。禪人若具通方眼。好向此中辨真假。鑒深然之。每對客稱賞。後命分座。襄守請開法天寧。未幾。擢大別文殊。上堂曰。師子顰呻。像王哮吼。雲門北斗里藏身。白雲因何喚作手。三世諸佛不能知。貍奴白牯卻知有。且道。作么生是他知有底事。雨打梨華蛺

【現代漢語翻譯】現代漢語譯本這個人長久居住在一個地方，經常坐著而不睡覺。聽說圓悟（Yuanwu，禪師名）住在昭覺寺，就前去禮拜，請求開示入道的因緣。圓悟讓他參看『不是心，不是佛，不是物，是個什麼？』（『不是心，不是佛，不是物，是個什麼？』，禪宗著名公案）。他很久都沒有領悟。范哭著告訴圓悟說：『和尚有什麼方便，能讓我容易領會？』圓悟說：『倒有個方便，就讓你參看『是個什麼』。』後來有所領悟，說：『原來這麼近啊！』

太平勤禪師（Taiping Qin，禪師名）的法嗣

常德府（Changde Fu，地名）文殊心道禪師（Wenshu Xindao，禪師名）

是眉州（Meizhou，地名）徐氏的兒子。三十歲時出家。到成都學習唯識宗，自認為已經學到精髓。同住的人詰問他說：『三界唯心，萬法唯識，現在眼前的萬象如此清晰，心識在哪裡？』禪師茫然不知如何回答。於是離開寺院，周遊江淮一帶。到了舒州（Shuzhou，地名）的太平寺，聽到佛鑒禪師（Fojian，禪師名）在晚參時，舉趙州柏樹子（Zhaozhou Cypress Tree，禪宗著名公案）的話頭，說到覺鐵觜（Jue Tiesui，禪師名）說：『先師沒有這句話，不要誹謗先師。』因此產生大疑惑，長時間地參究。一天晚上忽然開悟，立即前往佛鑒禪師的房間，想要敘述所悟。佛鑒禪師看見他來就關上門。禪師說：『和尚不要欺騙我。』佛鑒禪師說：『十方沒有墻壁，為什麼不入門來？』禪師用拳頭打破窗戶紙，佛鑒禪師就開門，抓住他說：『說！說！』禪師用兩手捧著佛鑒禪師的頭，做出啐的動作。於是呈上偈語說：『趙州有個柏樹話，禪客相傳遍天下。多是摘葉與尋枝，不能直向根源會。覺公說道無此語，正是惡言當面罵。禪人若具通方眼，好向此中辨真假。』佛鑒禪師深深地認可他，每次對客人稱讚他。後來命他分座說法。襄守（Xiang Shou，官名）請他在天寧寺開法。不久，被提拔到大別山（Dabie Mountain，山名）文殊寺。上堂說法：『師子顰呻，像王哮吼，雲門（Yunmen，禪師名）在北斗里藏身，白雲（Baiyun，禪師名）因何喚作手。三世諸佛不能知，貍奴白牯卻知有。且道，作么生是他知有底事？雨打梨華蛺』

【English Translation】 English version This person lived in one place for a long time, often sitting without sleeping. Having heard that Yuanwu (a Chan master) was residing at Zhaojue Temple, he went to pay respects and requested guidance on the causes and conditions for entering the path. Yuanwu instructed him to contemplate, 'It is not mind, not Buddha, not a thing, what is it?' (a famous Chan koan). He did not attain realization for a long time. Fan wept and told Yuanwu, 'What expedient means does the master have to make it easier for me to understand?' Yuanwu said, 'There is an expedient means, which is to have you contemplate 'what is it?'' Later, he had an awakening and said, 'So it was this close!'

Successor of Chan Master Taiping Qin

Chan Master Wenshu Xindao of Changde Prefecture

He was the son of the Xu family of Meizhou. He became a monk at the age of thirty. He went to Chengdu to study the Vijnanavada school, considering himself to have mastered its essence. A fellow resident questioned him, 'The three realms are only mind, all dharmas are only consciousness. Now, the myriad phenomena before our eyes are so clear, where is the mind and consciousness?' The Chan master was at a loss for an answer. Thereupon, he left the temple and traveled around the Jianghuai area. Arriving at Taiping Temple in Shuzhou, he heard Chan Master Fojian, during the evening session, cite the story of Zhaozhou's Cypress Tree (a famous Chan koan), saying that Jue Tiesui said, 'The former master did not have this saying, do not slander the former master.' Because of this, he developed a great doubt and contemplated it for a long time. One night, he suddenly awakened and immediately went to Chan Master Fojian's room, wanting to describe his realization. Seeing him coming, Fojian closed the door. The Chan master said, 'Master, do not deceive me.' Chan Master Fojian said, 'The ten directions have no walls, why not enter?' The Chan master broke the window paper with his fist, and Chan Master Fojian opened the door, grabbed him and said, 'Speak! Speak!' The Chan master held Chan Master Fojian's head with both hands, making a spitting gesture. Thereupon, he presented a verse saying, 'Zhaozhou has a cypress tree story, Chan practitioners transmit it throughout the world. Most are picking leaves and searching for branches, unable to directly meet the source. Jue Gong said there is no such saying, which is precisely harsh words spoken to the face. If Chan practitioners have all-encompassing eyes, they should discern truth and falsehood in this.' Chan Master Fojian deeply approved of him, praising him to guests every time. Later, he ordered him to share the seat and teach the Dharma. The Xiang Shou requested him to open the Dharma at Tianning Temple. Before long, he was promoted to Wenshu Temple on Dabie Mountain. Ascending the Dharma seat, he said, 'The lion frowns and groans, the elephant king roars, Yunmen hides in the Big Dipper, why does Baiyun call it a hand? The Buddhas of the three worlds cannot know, but the cat and the white cow know. Tell me, what is the matter of their knowing? Rain beats pear blossoms.'

蝶飛。風吹柳絮毛毬走。上堂。拈拄杖。直上指曰。恁么時。刺破憍尸迦腳跟。卓一下曰。恁么時。卓碎閻羅王頂骨。乃指東畔曰。恁么時。穿過東海鯉魚眼睛。指西畔曰。恁么時。塞卻西王母鼻孔。且道。總不恁么時如何。今年雨水多。各宜頻曬㫰。宣和改元。下詔改僧為德士。上堂。祖意西來事。今朝特地新。昔為比丘相。今作老君形。鶴氅披銀褐。頭包蕉葉巾。林泉無事客。兩度受君恩。所以道。欲識佛性義。當觀時節因緣。且道。即今是甚麼時節。毗盧遮那。頂戴寶冠。為顯真中有俗。文殊老叟。身披鶴氅。且要俯順時宜。一人既爾。眾人亦然。大家成立叢林。喜得群仙聚會。共酌迷仙酎。同唱步虛詞。或看靈寶度人經。或說長生不死藥。琴彈月下。指端發太古之音。棋佈軒前。妙著出神機之外。進一步。便到大羅天上。退一步。卻入九幽城中。祇如不進不退一句。又作么生道。直饒羽化三清路。終是輪迴一幻身。二年九月復僧。上堂。不掛田衣著羽衣。老君形相頗相宜。一年半內閑思想。大底興衰各有時。我佛如來預讖。法之有難。教中明載。無不委知。較量年代。正在於茲。魔得其便。惑亂正宗。僧改俗形。佛更名字。妄生邪解。刪削經文。鐃鈸停音。缽盂添足。多般矯詐。欺罔聖君。賴我皇帝陛下。聖

【現代漢語翻譯】蝶飛（指蝴蝶飛舞）。風吹柳絮毛毬走（指風吹動柳絮像毛球一樣飄動）。上堂（指禪宗的一種說法形式）。拈拄杖（拿起禪杖）。直上指曰（直接向上指著說）:『恁么時（這個時候）。刺破憍尸迦（帝釋天）腳跟。』卓一下曰（頓了一下禪杖說）:『恁么時（這個時候）。卓碎閻羅王（掌管地獄的王）頂骨。』乃指東畔曰（於是指向東邊說）:『恁么時（這個時候）。穿過東海鯉魚眼睛。』指西畔曰（指向西邊說）:『恁么時（這個時候）。塞卻西王母（中國神話中的女神）鼻孔。』且道（請問）。總不恁么時如何（如果完全不是這樣的時候又該如何）？今年雨水多。各宜頻曬㫰（今年雨水多，各自應該勤快地晾曬衣物）。宣和改元（宋徽宗宣和年間改年號）。下詔改僧為德士（下詔書將僧人改為道士）。上堂（指禪宗的一種說法形式）。祖意西來事（達摩祖師西來傳法的本意）。今朝特地新（今天特別地煥然一新）。昔為比丘相（過去是比丘的形象）。今作老君形（現在是老子的形象）。鶴氅披銀褐（身披銀褐色的鶴氅）。頭包蕉葉巾（頭上包著芭蕉葉做的頭巾）。林泉無事客（是山林泉水間無所事事的客人）。兩度受君恩（兩次受到皇上的恩惠）。所以道（所以說）。欲識佛性義（想要了解佛性的真義）。當觀時節因緣（應當觀察時節因緣）。且道（請問）。即今是甚麼時節（現在是什麼時節）？毗盧遮那（佛的法身）。頂戴寶冠（頭戴寶冠）。為顯真中有俗（爲了顯示真理中也有世俗）。文殊老叟（文殊菩薩化作老翁）。身披鶴氅（身披鶴氅）。且要俯順時宜（且要順應時勢）。一人既爾（一個人既然如此）。眾人亦然（眾人也應該這樣）。大家成立叢林（大家建立寺廟）。喜得群仙聚會（高興地看到眾仙聚集）。共酌迷仙酎（一起喝著使神仙迷醉的美酒）。同唱步虛詞（一同唱著步虛詞）。或看靈寶度人經（或者誦讀靈寶度人經）。或說長生不死藥（或者講述長生不死的藥）。琴彈月下（在月光下彈琴）。指端發太古之音（指尖發出太古的聲音）。棋佈軒前（在屋檐前擺開棋局）。妙著出神機之外（精妙的棋招超出神機妙算之外）。進一步（進一步）。便到大羅天上（便到達大羅天）。退一步（退一步）。卻入九幽城中（卻進入九幽地獄）。祇如不進不退一句（如果是不進不退這一句）。又作么生道（又該怎麼說）？直饒羽化三清路（即使羽化成仙到達三清的境界）。終是輪迴一幻身（終究還是輪迴中的一個虛幻之身）。二年九月復僧（兩年後的九月恢復僧人的身份）。上堂（指禪宗的一種說法形式）。不掛田衣著羽衣（不穿僧人的袈裟而穿道士的羽衣）。老君形相頗相宜（老子的形象非常相稱）。一年半內閑思想（一年半的時間裡閑來思考）。大底興衰各有時（大概興盛和衰敗各有其時）。我佛如來預讖（我佛如來預先的讖語）。法之有難（佛法有災難）。教中明載（經典中明確記載）。無不委知（沒有不詳細知道的）。較量年代（推算年代）。正在於茲（正是在這個時候）。魔得其便（邪魔得逞）。惑亂正宗（迷惑擾亂正宗）。僧改俗形（僧人改變為世俗的形象）。佛更名字（佛改變名字）。妄生邪解（胡亂產生邪惡的解釋）。刪削經文（刪減經文）。鐃鈸停音（停止敲打鐃鈸）。缽盂添足（缽盂上新增多餘的東西）。多般矯詐（各種各樣的虛假欺騙）。欺罔聖君（欺騙聖明的君主）。賴我皇帝陛下（幸虧我的皇帝陛下）。聖

【English Translation】 Butterfly flies. The wind blows willow catkins like furry balls. Ascending the hall (referring to a form of Chan Buddhist sermon). Holding up the staff. Directly pointing upwards, saying: 'At such a time (this moment), pierce through the heel of Kausika (Indra, the lord of gods).' Striking the ground once, saying: 'At such a time (this moment), shatter the skull of Yama (the king of hell).' Then pointing to the east side, saying: 'At such a time (this moment), pierce through the eye of the carp in the East Sea.' Pointing to the west side, saying: 'At such a time (this moment), block the nostrils of the Queen Mother of the West (a goddess in Chinese mythology).' And then ask: 'What if it's not like this at all?' This year has a lot of rain. Everyone should frequently sunbathe and dry their clothes. During the Xuanhe reign (during the reign of Emperor Huizong of Song), the era name was changed. An edict was issued to change monks into Taoist priests. Ascending the hall (referring to a form of Chan Buddhist sermon). The meaning of the Patriarch's coming from the West (the original intention of Bodhidharma's transmission of Dharma from the West). Today is especially new and fresh. In the past, it was the appearance of a Bhikkhu (Buddhist monk). Now it is the form of Lao Tzu (the founder of Taoism). A crane cloak is draped over a silver-brown robe. The head is wrapped in a banana leaf turban. A carefree guest of the forests and springs. Receiving the emperor's grace twice. Therefore, it is said: 'If you want to know the meaning of Buddha-nature, you should observe the causes and conditions of the times.' And then ask: 'What time is it now?' Vairocana (the Dharmakaya Buddha). Wearing a jeweled crown. To show that there is worldliness within the truth. Old Man Manjusri (Manjusri Bodhisattva transformed into an old man). Wearing a crane cloak. And wanting to comply with the times. If one person is like this, everyone should be the same. Everyone establishes monasteries. Glad to see the gathering of immortals. Together drinking the intoxicating wine of immortals. Singing the 'Pacing the Void' verses together. Or reading the Lingbao Duren Jing (Scripture of Spiritual Treasure for Crossing Humanity). Or talking about the elixir of immortality. Playing the zither under the moon. The fingertips emit the sound of ancient times. Setting up a chess game in front of the eaves. Wonderful moves come from beyond divine calculation. Taking a step forward. You will reach the Great Lo Heaven. Taking a step back. You will enter the Nine Nether Cities. If it is a sentence of not advancing or retreating. How should it be said? Even if you ascend to the Three Pure Ones through feather transformation, it is still an illusory body in reincarnation. In the ninth month of the second year, the monks were restored. Ascending the hall (referring to a form of Chan Buddhist sermon). Not wearing the kasaya (patchwork robe) but wearing the Taoist robe. The appearance of Lao Tzu is quite suitable. Thinking idly for a year and a half. Generally, prosperity and decline each have their time. My Buddha Tathagata's prophecy. The Dharma will have difficulties. Clearly recorded in the teachings. Nothing is not known in detail. Calculating the years. It is precisely at this time. Demons take advantage. Confusing and disturbing the orthodox teachings. Monks change into secular forms. Buddhas change their names. Falsely generating evil interpretations. Deleting scriptures. Stopping the sound of cymbals. Adding to the alms bowl. Various kinds of fraud and deception. Deceiving the wise ruler. Thanks to my Emperor.

德聖明。不忘付囑。不廢其教。特賜宸章。頒行天下。仍許僧尼。重新披削。實謂寒灰再焰。枯木重榮。不離俗形而作僧形。不出魔界。而入佛界。重鳴法鼓。再整頹綱。迷仙酎變為甘露瓊漿。步虛詞翻作還鄉曲子。放下銀木簡。拈起尼師壇。昨朝稽首擎拳。今日和南。不審。祇改舊時相。不改舊時人。敢問大眾。舊時人是一個是兩個。良久曰。秋風也解嫌狼籍。吹盡當年道教灰。建炎三年春。示眾。舉臨濟入滅囑三聖因緣。師曰。正法眼藏瞎驢滅。臨濟何曾有是說。今古時人皆妄傳。不信但看后三月。至閏三月。賊鐘相叛。其徒欲舉師南奔者。師曰。學道所以了生死。何避之有。賊至。師曰。速見殺以快汝心。賊即舉槊殘之。血皆白乳。賊駭。引席覆之而去。

韶州南華知昺禪師

蜀之永康人也。上堂。此事最希奇。不礙當頭說。東鄰田舍翁。隨例得一橛。非唯貫聲色。亦乃應時節。若問是何宗。八字不著丿。擊禪床。下座。上堂。日日說。時時舉。似地擎山爭幾許。隴西鸚鵡得人憐。大都祇為能言語。休思惟帶伴侶。智者聊聞猛提取。更有一般也大奇。貓兒偏解捉老鼠。上堂。以拄杖向空中攪曰。攪長河為酥酪鰕蟹猶自眼搭眵。卓一下曰。變大地作黃金。窮漢依前赤骨力。為復自家無分。為復不肯承

當。可中有個漢。荷負得行多少。人失錢遭罪。再卓一下曰。還會么。寶山到也須開眼。勿使忙忙空手回。上堂。春光爛熳華爭發。子規啼落西山月。僑梵缽提長吐舌。底事分明向誰說。嗄。上堂。迷不自迷。對悟立迷。悟不自悟。因迷說悟。所以悟為迷之體。迷為悟之用。迷悟兩無。從箇中無別共。無別共。撥不動。祖師不將來。鼻孔千斤重。

潭州龍牙智才禪師

舒州施氏子。早服勤于佛鑒法席。而局務不辭難。名已聞于叢林。及遊方。迫暮至黃龍。適死心在三門。問其所從來。既稱名。則知為舒州太平才莊主矣。翌日入室。死心問曰。會得最初句。便會末後句。會得末後句。便會最初句。最初末後。拈放一邊。百丈野狐話。作么生會。師曰。入戶已知來。見解何須更舉轢中泥。心曰。新長老死。在上座手裡也。師曰。語言雖有異。至理且無差。心曰。如何是無差底事。師曰。不扣黃龍角。焉知頷下珠。心便打。初住嶽麓。開堂日。僧問。德山棒。臨濟喝。今日請師為拈掇。師曰。蘇嚕囌嚕。曰蘇嚕囌嚕。還有西來意也無。師曰。蘇嚕囌嚕。由是。叢林呼為才蘇嚕。后遷龍牙。因欽宗皇帝登位。眾官請上堂祝聖。已就座拈拄杖。卓一下曰。朝奉疏中道。本來奧境。諸佛妙場。適來拄杖子。已為諸人說

【現代漢語翻譯】現代漢語譯本：當（dāng）。可中有個漢（hàn）。荷負得行多少（hé fù dé xíng duō shǎo）。人失錢遭罪（rén shī qián zāo zuì）。再卓一下曰（zài zhuō yī xià yuē）。還會么（hái huì me）。寶山到也須開眼（bǎo shān dào yě xū kāi yǎn）。勿使忙忙空手回（wù shǐ máng máng kōng shǒu huí）。上堂（shàng táng）。春光爛熳華爭發（chūn guāng làn màn huá zhēng fā）。子規啼落西山月（zǐ guī tí luò xī shān yuè）。僑梵缽提長吐舌（qiáo fàn bō tí cháng tǔ shé）。底事分明向誰說（dǐ shì fēn míng xiàng shuí shuō）。嗄（á）。上堂（shàng táng）。迷不自迷（mí bù zì mí）。對悟立迷（duì wù lì mí）。悟不自悟（wù bù zì wù）。因迷說悟（yīn mí shuō wù）。所以悟為迷之體（suǒ yǐ wù wéi mí zhī tǐ）。迷為悟之用（mí wéi wù zhī yòng）。迷悟兩無（mí wù liǎng wú）。從箇中無別共（cóng gè zhōng wú bié gòng）。無別共（wú bié gòng）。撥不動（bō bù dòng）。祖師不將來（zǔ shī bù jiāng lái）。鼻孔千斤重（bí kǒng qiān jīn zhòng）。

潭州龍牙智才禪師（Tánzhōu Lóngyá Zhìcái Chánshī）

舒州施氏子（Shūzhōu Shìshì zǐ）。早服勤于佛鑒法席（zǎo fú qín yú Fójiàn fǎxí）。而局務不辭難（ér júwù bù cí nán）。名已聞于叢林（míng yǐ wén yú cónglín）。及遊方（jí yóufāng）。迫暮至黃龍（pò mù zhì Huánglóng）。適死心在三門（shì Sǐxīn zài sānmén）。問其所從來（wèn qí suǒ cónglái）。既稱名（jì chēng míng）。則知為舒州太平才莊主矣（zé zhī wèi Shūzhōu Tàipíng cái zhuāngzhǔ yǐ）。翌日入室（yìrì rùshì）。死心問曰（Sǐxīn wèn yuē）。會得最初句（huì dé zuìchū jù）。便會末後句（biàn huì mòhòu jù）。會得末後句（huì dé mòhòu jù）。便會最初句（biàn huì zuìchū jù）。最初末後（zuìchū mòhòu）。拈放一邊（niān fàng yībiān）。百丈野狐話（Bǎizhàng yěhú huà）。作么生會（zuò me shēng huì）。師曰（shī yuē）。入戶已知來（rù hù yǐ zhī lái）。見解何須更舉轢中泥（jiànjiě héxū gēng jǔ lì zhōng ní）。心曰（xīn yuē）。新長老死（xīn zhǎnglǎo sǐ）。在上座手裡也（zài shàngzuò shǒu lǐ yě）。師曰（shī yuē）。語言雖有異（yǔyán suī yǒu yì）。至理且無差（zhìlǐ qiě wú chā）。心曰（xīn yuē）。如何是無差底事（rúhé shì wú chā dǐ shì）。師曰（shī yuē）。不扣黃龍角（bù kòu Huánglóng jiǎo）。焉知頷下珠（yān zhī hàn xià zhū）。心便打（xīn biàn dǎ）。初住嶽麓（chū zhù Yuèlù）。開堂日（kāitáng rì）。僧問（sēng wèn）。德山棒（Déshān bàng）。臨濟喝（Línjì hè）。今日請師為拈掇（jīnrì qǐng shī wèi niān duō）。師曰（shī yuē）。蘇嚕囌嚕（sū lū sū lū）。曰蘇嚕囌嚕（yuē sū lū sū lū）。還有西來意也無（hái yǒu xīlái yì yě wú）。師曰（shī yuē）。蘇嚕囌嚕（sū lū sū lū）。由是（yóu shì）。叢林呼為才蘇嚕（cónglín hū wèi cái sū lū）。后遷龍牙（hòu qiān Lóngyá）。因欽宗皇帝登位（yīn Qīnzōng huángdì dēngwèi）。眾官請上堂祝聖（zhòng guān qǐng shàngtáng zhùshèng）。已就座拈拄杖（yǐ jiùzuò niān zhǔzhàng）。卓一下曰（zhuō yī xià yuē）。朝奉疏中道（cháofèng shū zhōng dào）。本來奧境（běnlái àojìng）。諸佛妙場（zhū Fó miàochǎng）。適來拄杖子（shìlái zhǔzhàng zǐ）。已為諸人說（yǐ wèi zhū rén shuō）。 English version: When. How many can carry the burden? People lose money and suffer. He tapped again and said, 'Do you understand?' Arriving at Treasure Mountain, you must open your eyes; do not return empty-handed in haste. Entering the hall: The spring scenery is brilliant, and the flowers compete to bloom; the cuckoo cries as the moon sets over the western mountains. Qiaofanbati (Qiaofanbati) sticks out his tongue for a long time. To whom is the matter clearly explained? Ah! Entering the hall: Delusion does not delude itself; delusion arises in opposition to enlightenment. Enlightenment does not enlighten itself; enlightenment is spoken of because of delusion. Therefore, enlightenment is the substance of delusion, and delusion is the function of enlightenment. Delusion and enlightenment are both absent. From within, there is no difference. No difference. Immovable. The patriarch did not bring it; the nostrils weigh a thousand pounds.

Chan Master Longya Zhicai (Lóngyá Zhìcái) of Tanzhou (Tánzhōu)

He was a member of the Shi family (Shìshì) from Shuzhou (Shūzhōu). Early on, he diligently served under the Dharma seat of Fojian (Fójiàn), and he did not refuse difficult tasks. His name was already known in the monastic community. When he traveled, he arrived at Huanglong (Huánglóng) near dusk. At that time, Sixin (Sǐxīn) was at the Three Gates. He asked where he came from. Once he stated his name, he knew that he was the head of the Taiping estate (Tàipíng) in Shuzhou (Shūzhōu). The next day, he entered the room. Sixin (Sǐxīn) asked, 'If you understand the first phrase, you will understand the last phrase. If you understand the last phrase, you will understand the first phrase. Putting the first and last aside, how do you understand the story of Baizhang's wild fox (Bǎizhàng)?' The master said, 'Entering the door, one already knows where to come from; why bother to bring up the mud in the rut?' Sixin (Sǐxīn) said, 'The new elder is dead, in the hands of the senior monk.' The master said, 'Although the language is different, the ultimate principle is without difference.' Sixin (Sǐxīn) said, 'What is the matter without difference?' The master said, 'Without knocking on the horn of Huanglong (Huánglóng), how would one know the pearl under the chin?' Sixin (Sǐxīn) then struck him. He first resided at Yuelu (Yuèlù). On the day of the opening of the hall, a monk asked, 'Deshan's stick (Déshān bàng), Linji's shout (Línjì hè), today we ask the master to pick them up.' The master said, 'Sulu Sulu (sū lū sū lū).' The monk said, 'Sulu Sulu (sū lū sū lū), is there also the meaning of the coming from the West?' The master said, 'Sulu Sulu (sū lū sū lū).' Because of this, the monastic community called him 'Cai Sulu (cái sū lū).' Later, he moved to Longya (Lóngyá). Because Emperor Qinzong (Qīnzōng) ascended the throne, the officials invited him to the hall to pray for the emperor. Having taken his seat, he picked up his staff and tapped it once, saying, 'The Chaofeng memorial (cháofèng shū) says, 'Originally, it is a profound realm, the wonderful field of all Buddhas.' Just now, this staff has already spoken to everyone.'

【English Translation】 English version: When. How many can carry the burden? People lose money and suffer. He tapped again and said, 'Do you understand?' Arriving at Treasure Mountain, you must open your eyes; do not return empty-handed in haste. Entering the hall: The spring scenery is brilliant, and the flowers compete to bloom; the cuckoo cries as the moon sets over the western mountains. Qiaofanbati (Qiaofanbati) sticks out his tongue for a long time. To whom is the matter clearly explained? Ah! Entering the hall: Delusion does not delude itself; delusion arises in opposition to enlightenment. Enlightenment does not enlighten itself; enlightenment is spoken of because of delusion. Therefore, enlightenment is the substance of delusion, and delusion is the function of enlightenment. Delusion and enlightenment are both absent. From within, there is no difference. No difference. Immovable. The patriarch did not bring it; the nostrils weigh a thousand pounds.

Chan Master Longya Zhicai (Lóngyá Zhìcái) of Tanzhou (Tánzhōu)

He was a member of the Shi family (Shìshì) from Shuzhou (Shūzhōu). Early on, he diligently served under the Dharma seat of Fojian (Fójiàn), and he did not refuse difficult tasks. His name was already known in the monastic community. When he traveled, he arrived at Huanglong (Huánglóng) near dusk. At that time, Sixin (Sǐxīn) was at the Three Gates. He asked where he came from. Once he stated his name, he knew that he was the head of the Taiping estate (Tàipíng) in Shuzhou (Shūzhōu). The next day, he entered the room. Sixin (Sǐxīn) asked, 'If you understand the first phrase, you will understand the last phrase. If you understand the last phrase, you will understand the first phrase. Putting the first and last aside, how do you understand the story of Baizhang's wild fox (Bǎizhàng)?' The master said, 'Entering the door, one already knows where to come from; why bother to bring up the mud in the rut?' Sixin (Sǐxīn) said, 'The new elder is dead, in the hands of the senior monk.' The master said, 'Although the language is different, the ultimate principle is without difference.' Sixin (Sǐxīn) said, 'What is the matter without difference?' The master said, 'Without knocking on the horn of Huanglong (Huánglóng), how would one know the pearl under the chin?' Sixin (Sǐxīn) then struck him. He first resided at Yuelu (Yuèlù). On the day of the opening of the hall, a monk asked, 'Deshan's stick (Déshān bàng), Linji's shout (Línjì hè), today we ask the master to pick them up.' The master said, 'Sulu Sulu (sū lū sū lū).' The monk said, 'Sulu Sulu (sū lū sū lū), is there also the meaning of the coming from the West?' The master said, 'Sulu Sulu (sū lū sū lū).' Because of this, the monastic community called him 'Cai Sulu (cái sū lū).' Later, he moved to Longya (Lóngyá). Because Emperor Qinzong (Qīnzōng) ascended the throne, the officials invited him to the hall to pray for the emperor. Having taken his seat, he picked up his staff and tapped it once, saying, 'The Chaofeng memorial (cháofèng shū) says, 'Originally, it is a profound realm, the wonderful field of all Buddhas.' Just now, this staff has already spoken to everyone.'

了也。於斯悟去。理無不顯。事無不周。如或未然。不免別通個訊息。舜日重明四海清。滿天和氣樂昇平。延祥拄杖生歡喜。擲地山呼萬歲聲。擲拄杖。下座。上堂。彈指一下曰。彈指圓成八萬門。剎那滅卻三祇劫。若也見得行得。健即經行困即歇。若也不會。兩個鸕鶿扛個鱉。上堂。舉死心和尚小參曰。若論此事。如人家有三子。第一子。聰明智慧。孝養父母。接待往來。主掌家業。第二子。兇頑狡猾。貪淫嗜酒。倒街臥巷。破壞家業。第三子。盲聾瘖啞。菽麥不分。是事不能。祇會吃飯。三人中。黃龍要選一人用。更有四句。死中有活。活中有死。死中常死。活中常活。將此四句。驗天下衲僧。師曰。喚甚麼作四句。三人姓甚名誰。若也識得。與黃龍把手並行。更無纖毫間隔。如或未然。不免借水獻華去也。三人共體用非用。四句同音空不空。欲識三人並四句。金烏初出一團紅。師居龍牙十三載。以清苦蒞眾。衲子敬畏。大帥席公震。遷住云溪。經四稔。紹興戊午八月望。俄集眾付寺事。仍書偈曰。戊午中秋之日。出家住持事畢。臨行自己尚無。有甚虛空可覓。其垂訓如常。二十三日。再集眾示問曰。涅槃生死。儘是空華。佛及眾生。併爲增語。汝等諸人。合作么生。眾皆下語。不契。師喝曰。苦苦。復曰。白雲

【現代漢語翻譯】現代漢語譯本了也。於此領悟，道理無不顯現，事情無不周全。如果還有不明白的地方，不妨另外找個途徑去領會。就像舜帝重現光明，天下太平，四海清明一樣，處處充滿祥和之氣，人們快樂安寧。延祥拄著枴杖，滿心歡喜，將枴杖擲在地上，眾人高呼萬歲。擲下枴杖，走下座位。又走上法堂，彈指一下，說道：『彈指間便成就八萬法門，剎那間便可消滅無數劫。』如果能夠明白並且做到，精神好就經行，睏倦了就休息。如果不能明白，就像兩隻鸕鶿抬著一隻鱉一樣，毫無用處。上堂說法。引用死心和尚的小參語錄說：『要說這件事，就像一家有三個兒子。大兒子聰明智慧，孝順父母，接待客人，掌管家業。二兒子兇狠頑劣，狡猾奸詐，貪圖淫慾，嗜好喝酒，整天在街上游蕩，破壞家業。三兒子又聾又啞，分不清豆子和麥子，什麼事都做不了，只會吃飯。』黃龍禪師要從中選一個人來用，還有四句話：『死中有活，活中有死，死中常死，活中常活。』用這四句話來檢驗天下的僧人。我說：『這四句話是什麼？這三個兒子又姓甚名誰？』如果能夠認識，就能與黃龍禪師攜手同行，毫無隔閡。如果不能明白，不妨借水獻花來表達心意吧。三人一體，體用皆非真用；四句同音，空亦非真空。想要認識這三人和四句，就像金烏初升，一團火紅。』禪師在龍牙山住了十三年，以清貧刻苦來帶領大眾，僧人們都很敬畏他。大帥席公震將他遷到云溪居住，經過四年。紹興戊午年八月十五，忽然召集眾人交代寺院事務，並寫下偈語說：『戊午年中秋之日，出家住持的事情已經完畢。臨走時自己尚且不存在，還有什麼虛空可以去尋找呢？』他的訓誡和平常一樣。二十三日，再次召集眾人開示，問道：『涅槃和生死，都是虛幻的。佛和眾生，都是多餘的言語。你們各位，該如何去做呢？』眾人都說了自己的見解，但不合禪師的心意。禪師呵斥道：『苦啊，苦啊！』又說：『白雲……』

【English Translation】 English version That's it. Upon realizing this, no principle is not revealed, and no matter is not perfectly addressed. If there is still something not understood, one might as well seek another way to comprehend it. Just like Emperor Shun restoring light, the world is peaceful, and the four seas are clear, filled with auspiciousness and people living in joy and peace. Yanxiang, leaning on his staff, is filled with joy, throws the staff to the ground, and the crowd shouts 'Long live!' Throws the staff and steps down from the seat. Then ascends the Dharma hall, snaps his fingers once, and says: 'In a snap of fingers, eighty thousand Dharma gates are accomplished, and in an instant, countless kalpas are extinguished.' If you can understand and practice this, walk when energetic and rest when tired. If you cannot understand, it's like two cormorants carrying a turtle, utterly useless. Ascending the Dharma hall to preach. Quoting the small assembly records of Zen Master Sixin, he said: 'To speak of this matter, it is like a family with three sons. The eldest son is intelligent and wise, filial to his parents, receives guests, and manages the family business. The second son is fierce and unruly, cunning and treacherous, greedy for lust, addicted to alcohol, wandering the streets all day long, and ruining the family business. The third son is deaf and mute, unable to distinguish beans from wheat, unable to do anything, only knowing how to eat.' Zen Master Huanglong wants to choose one person from among them to use, and there are four sentences: 'In death there is life, in life there is death, in death there is always death, in life there is always life.' Use these four sentences to test the monks of the world. I say: 'What are these four sentences? What are the surnames and names of these three sons?' If you can recognize them, you can walk hand in hand with Zen Master Huanglong, without any separation. If you cannot understand, you might as well offer flowers with water to express your intentions. 'The three are one body, and both the essence and function are not true functions; the four sentences have the same sound, and emptiness is not true emptiness. If you want to recognize these three people and four sentences, it is like the golden crow rising for the first time, a ball of red.' The Zen master lived in Longya Mountain for thirteen years, leading the masses with austerity and diligence, and the monks were in awe of him. Grand Marshal Xi Gongzhen moved him to Yunxi to live, and after four years. On the fifteenth day of the eighth month of the year Wuwu of Shaoxing, he suddenly gathered the people to explain the affairs of the monastery, and wrote a verse saying: 'On the day of the Mid-Autumn Festival in the year Wuwu, the matter of being a monk and abbot has been completed. When leaving, I myself do not exist, what emptiness can be sought?' His teachings were the same as usual. On the twenty-third day, he gathered the people again to give instructions, and asked: 'Nirvana and samsara are all illusions. Buddhas and sentient beings are all superfluous words. How should you all act?' The people all spoke their views, but they did not agree with the Zen master's intentions. The Zen master scolded: 'Bitter, bitter!' And said: 'White clouds...'

涌地。明月當天。言訖。囅然而逝。火浴。獲設利五色。並靈骨塔于寺之西北隅。

明州蓬萊卿禪師

上堂。有句無句如藤倚樹。且任諸方點頭。及乎樹倒藤枯。上無沖天之計。下無入地之謀。靈利漢。這裡著得一隻眼。便見七縱八橫。舉拂子曰。看看。一曲兩曲無人會。雨過夜塘秋水深。上堂。杜䳌聲里春光暮。滿地落華留不住。琉璃殿上絕行蹤。誰人解插無根樹。舉拄杖曰。這個是無根底。且道。解開華也無。良久曰。祇因連夜雨。又過一年春。上堂。舉法眼道。識得凳子。周匝有餘。雲門道。識得凳子。天地懸殊。師曰。此二老人。一人向高高山頂立。一人向深深海底行。然雖如是。一不是二不成。落華流水裡啼鶯。閑亭雨歇夜將半。片月還從海底生。

安吉州何山佛燈守珣禪師

郡之施氏子。參廣鑒瑛禪師。不契。遂造太平。隨眾咨請。邈無所入。乃封其衾曰。此生若不徹去。誓不展此。於是。晝坐宵立。如喪考妣。逾七七日。忽佛鑒上堂曰。森羅及萬象。一法之所印。師聞頓悟。往見鑒。鑒曰。可惜一顆明珠。被這風顛漢拾得。乃詰之曰。靈云道。自從一見桃華后。直至如今更不疑。如何是他不疑處。師曰。莫道靈云不疑。只今覓個疑處。了不可得。鑒曰。玄沙道。諦當甚諦當。

【現代漢語翻譯】現代漢語譯本：涌地（從地涌出）。明月當空。說完，笑著離開了。火化后，獲得了五色舍利（佛陀或高僧火化后的遺物）以及靈骨塔，安置在寺廟的西北角。

明州蓬萊卿禪師

上堂說法：『有句無句，猶如藤蔓依附樹木。姑且任憑各方點頭稱是。等到樹倒藤枯，向上沒有沖天的計策，向下沒有入地的謀劃。聰明的修行人，如果在這裡能睜開一隻眼，便能看清七縱八橫的道理。』舉起拂塵說：『看看，一曲兩曲無人能領會，雨後夜塘秋水深。』上堂說法：『杜鵑的叫聲中，春光已逝，滿地落花留不住。琉璃殿上斷絕了行蹤，誰人能栽種沒有根的樹？』舉起拄杖說：『這個是沒有根底的。』且說，能解開花嗎？良久后說：『只因爲連夜的雨，又過了一年春。』上堂說法：舉法眼禪師的話說：『識得凳子，周匝有餘。』雲門禪師說：『識得凳子，天地懸殊。』禪師說：『這兩位老禪師，一人站在高高的山頂，一人行在深深的海底。』雖然如此，一不是二不成，落花流水中黃鶯啼叫，幽靜的亭子雨後初晴，夜晚將盡，一輪彎月還從海底升起。

安吉州何山佛燈守珣禪師

是郡里施氏的兒子。參拜廣鑒瑛禪師，沒有領悟。於是前往太平寺，跟隨大眾請教，仍然毫無所得。於是封上自己的被子說：『此生如果不能徹底領悟，誓不打開它。』於是，白天坐禪，夜晚站立，如同死了父母一般悲痛。過了七七四十九天，忽然佛鑒禪師上堂說法：『森羅萬象，都是一法所印。』禪師聽了，頓時開悟。前去拜見佛鑒禪師，佛鑒禪師說：『可惜一顆明珠，被這瘋癲漢撿到了。』於是詰問道：『靈云禪師說：自從一見桃花后，直至如今更不疑。』如何是他不疑之處？禪師說：『莫說靈云不疑，如今想找個懷疑的地方，都找不到。』佛鑒禪師說：『諦當，甚諦當（真實，非常真實）。』

【English Translation】 English version: Yong Di (emerging from the earth). The bright moon was in the sky. After speaking, he departed with a smile. After cremation, five-colored sarira (relics of the Buddha or a high-ranking monk after cremation) and a stupa for the spiritual bones were obtained and placed in the northwest corner of the temple.

Zen Master Qing of Penglai in Mingzhou

Ascending the hall for Dharma talk: 'With or without a phrase, it's like a vine relying on a tree. Let all directions nod in agreement. When the tree falls and the vine withers, there's no plan to soar to the sky above, nor a scheme to burrow into the earth below. Sharp-witted practitioners, if you can open one eye here, you'll see the principles of seven vertical and eight horizontal.' Raising the whisk, he said: 'Look, look, no one understands one or two tunes, after the rain, the autumn water in the night pond is deep.' Ascending the hall for Dharma talk: 'In the cuckoo's cry, the spring light fades, fallen flowers all over the ground cannot be retained. Traces are cut off in the crystal palace, who can plant a rootless tree?' Raising the staff, he said: 'This has no roots.' Tell me, can the flower be untied? After a long silence, he said: 'Just because of the continuous rain, another year of spring has passed.' Ascending the hall for Dharma talk: He quoted Zen Master Fayan, saying: 'Recognizing the stool, it's completely sufficient.' Zen Master Yunmen said: 'Recognizing the stool, heaven and earth are vastly different.' The Zen master said: 'These two old Zen masters, one stands on the high mountain peak, the other walks in the deep seabed.' Although this is so, one is not two, and two are not one. In the falling flowers and flowing water, the oriole sings, in the quiet pavilion, the rain has just stopped, the night is about to end, and a crescent moon still rises from the seabed.

Zen Master Fodeng Shou Xun of Heshan in Anji Prefecture

He was the son of the Shi family in the prefecture. He visited Zen Master Guangjian Ying but did not attain enlightenment. So he went to Taiping Temple and followed the assembly to ask for instruction, but still gained nothing. So he sealed his bedding and said: 'If I cannot thoroughly understand in this life, I vow not to open this.' Therefore, he sat in meditation during the day and stood at night, grieving as if his parents had died. After forty-nine days, suddenly Zen Master Fojian ascended the hall for Dharma talk: 'All phenomena in the universe are imprinted by one Dharma.' The Zen master heard this and suddenly attained enlightenment. He went to see Zen Master Fojian, who said: 'What a pity, a bright pearl has been picked up by this madman.' So he questioned him: 'Zen Master Lingyun said: Since seeing the peach blossoms, I have never doubted until now.' What is his point of no doubt? The Zen master said: 'Don't say Lingyun doesn't doubt, even now, trying to find a place to doubt is impossible.' Zen Master Fojian said: 'Tidang, shen tidang (true, very true).'

敢保老兄未徹在。那裡是他未徹處。師曰。深知和尚老婆心切。鑒然之。師拜起。呈偈曰。終日看天不舉頭。桃華爛熳始抬眸。饒君更有遮天網。透得牢關即便休。鑒屬令護持。是夕。厲聲謂眾曰。這回。珣上座穩睡去也。圓悟聞得。疑其未然。乃曰。我須勘過始得。遂令人召至。因與遊山。偶到一水潭。悟推師入水。遽問曰。牛頭未見四祖時如何。師曰。潭深魚聚。悟曰。見后如何。師曰。樹高招風。悟曰。見與未見時如何。師曰。伸腳在縮腳里。悟大稱之。鑒移蔣山。命分座說法。出住廬陵之禾山。退藏故里。道俗迎居天聖。后徙何山及天寧。上堂。𨍏轢鉆住山斧。佛祖出頭未輕。與縱使醍醐滿世間。你無寶器如何取。阿呵呵。神山打羅。道吾作舞。甜瓜徹蒂甜。苦瓠連根苦。上堂。舉婆子燒庵話。師曰。大凡扶宗立教。須是其人。你看他婆子。雖是個女人。宛有丈夫作略。二十年簁油費醬。固是可知。一日向百尺竿頭。做個失落。直得用盡平生腕頭氣力。自非個俗漢知機。洎乎巧盡拙出。然雖如是。諸人要會么。雪后始知松柏操。事難方見丈夫心。上堂。如是禪。祖師道。切忌將心外邊討。從門所得即非珍。特地埋藏衣里寶。禪家流。須及早撥動。祖師關棙。抖擻多年布襖。是非譭譽。付之空。豎闊橫長渾恰好

【現代漢語翻譯】現代漢語譯本：敢保老兄你還沒有完全領悟啊。你哪裡沒有領悟呢？』鑒禪師說：『我深知和尚你老婆心切（形容關心過度）。』然後，鑒禪師向圓悟禪師拜謝，並呈上一首偈語：『整天看著天空卻不抬頭，直到桃花盛開才抬起眼眸。就算你有遮天大網，能透得過這牢固的關卡才能罷休。』圓悟禪師囑咐鑒禪師好好守護（道場）。當晚，鑒禪師大聲對眾人說：『這回，珣上座可以安穩睡覺了。』圓悟禪師聽了，懷疑他（鑒禪師）還沒有完全領悟，於是說：『我必須親自勘驗一下才行。』於是派人把鑒禪師叫來，一起去遊山。偶然走到一個水潭邊，圓悟禪師把鑒禪師推進水裡，立刻問道：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』鑒禪師回答說：『潭深魚聚。』圓悟禪師說：『見后如何？』鑒禪師回答說：『樹高招風。』圓悟禪師說：『見與未見時如何？』鑒禪師回答說：『伸腳在縮腳里（比喻動靜不離當下）。』圓悟禪師非常讚賞他。後來，鑒禪師移居蔣山（今江蘇南京鐘山），圓悟禪師命他分座說法。之後，鑒禪師出任廬陵（今江西吉安）的禾山住持，後來退隱回到故鄉，當地的僧人和百姓迎接他居住在天聖寺，之後又遷到何山和天寧寺。鑒禪師上堂說法時說：『𨍏轢鉆（比喻非常堅固）也鉆不透的住山斧（比喻宗門），佛祖出頭也不算輕。縱然有醍醐（比喻佛法）充滿世間，你沒有寶器（比喻根器）如何獲取？阿呵呵，神山（地名）打鑼，道吾（禪師名）作舞。甜瓜徹蒂甜，苦瓠連根苦。』鑒禪師上堂說法時，舉了婆子燒庵的故事。鑒禪師說：『大凡扶持宗門，建立教法，必須是真正的人才。你看這位老婦人，雖然是個女人，卻有大丈夫的氣概和謀略。二十年篩油費醬（比喻長期付出），固然是可知的。一日在百尺竿頭，做個失落（比喻放下一切），直要用盡平生所有的氣力。如果不是個俗漢知機（比喻有智慧的人），怎麼能做到巧盡拙出（比喻從精巧到質樸）呢？雖然如此，諸位想知道其中的道理嗎？雪后才知道松柏的操守，事情艱難才能顯現大丈夫的真心。』鑒禪師上堂說法時說：『如是禪（真正的禪），祖師說，切忌在心外去尋求。從門（外在途徑）得到的就不是珍寶，真正的寶藏埋藏在自己的衣里。禪家子弟，必須及早撥動祖師的關捩（比喻關鍵），抖擻多年穿的布襖（比喻放下執著），是非譭譽，都付之於空。豎也恰好，橫也恰好，一切都恰到好處。』

English version: I dare say, brother, you haven't thoroughly understood it yet. Where is it that you haven't understood? The Master Jian said, 'I know very well that you, Venerable Monk, are anxious like a wife (to describe excessive concern).' Then, Master Jian bowed to Master Yuanwu and presented a verse: 'All day long, looking at the sky without raising my head, only when the peach blossoms are in full bloom do I raise my eyes. Even if you have a net that covers the sky, only by breaking through this solid barrier can you rest.' Master Yuanwu instructed Master Jian to take good care of (the monastery). That night, Master Jian loudly said to the assembly, 'This time, Zuo Xun can sleep soundly.' Master Yuanwu heard this and suspected that he (Master Jian) had not fully understood, so he said, 'I must examine him personally.' So he sent someone to call Master Jian and went for a walk in the mountains together. By chance, they came to a pool of water. Master Yuanwu pushed Master Jian into the water and immediately asked, 'What was Niu Tou (Master Farong) like before he met the Fourth Patriarch (Master Daoxin)?' Master Jian replied, 'The pool is deep and the fish gather.' Master Yuanwu said, 'What was he like after he met him?' Master Jian replied, 'The tree is tall and attracts the wind.' Master Yuanwu said, 'What was he like before and after meeting him?' Master Jian replied, 'Stretching the feet inside the shrinking feet (metaphor for movement and stillness not leaving the present moment).' Master Yuanwu greatly praised him. Later, Master Jian moved to Jiangshan (now Zhongshan Mountain in Nanjing, Jiangsu), and Master Yuanwu ordered him to share the seat and preach the Dharma. After that, Master Jian took over as abbot of Heshan in Luling (now Ji'an, Jiangxi), and later retired to his hometown. The monks and people welcomed him to live in Tiansheng Temple, and then moved to Heshan and Tianning Temple. When Master Jian ascended the hall to preach, he said, 'Even a 𨍏轢 drill (metaphor for being very strong) cannot penetrate the mountain-dwelling axe (metaphor for the sect). Even if the Buddhas and Patriarchs come out, it is not light. Even if there is nectar (metaphor for the Dharma) filling the world, how can you obtain it if you don't have a treasure vessel (metaphor for potential)? Aha ha, Shenshan (place name) beats the gong, Daowu (Master's name) dances. The sweet melon is sweet to the core, and the bitter gourd is bitter to the root.' When Master Jian ascended the hall to preach, he told the story of the old woman burning the hermitage. Master Jian said, 'In general, to support the sect and establish the Dharma, it must be a true talent. Look at this old woman, although she is a woman, she has the spirit and strategy of a great man. Twenty years of sifting oil and wasting sauce (metaphor for long-term dedication) is certainly knowable. One day, at the top of a hundred-foot pole, she made a mistake (metaphor for letting go of everything), and she had to use all her strength in her life. If it were not for a vulgar man who knew the opportunity (metaphor for a wise person), how could he achieve ingenuity and clumsiness (metaphor for going from ingenuity to simplicity)? Even so, do you all want to know the truth? Only after the snow do you know the integrity of pine and cypress, and only when things are difficult can you see the true heart of a great man.' When Master Jian ascended the hall to preach, he said, 'Such Zen (true Zen), the Patriarch said, must not be sought outside the mind. What is obtained from the door (external path) is not a treasure, the real treasure is buried in one's own clothes. Zen followers must stir the ancestral key (metaphor for the key) as soon as possible, shake off the cloth robe worn for many years (metaphor for letting go of attachments), right and wrong, praise and slander, all are given to emptiness. Vertical is just right, horizontal is just right, everything is just right.'

【English Translation】 English version: I dare say, brother, you haven't thoroughly understood it yet. Where is it that you haven't understood? The Master Jian said, 'I know very well that you, Venerable Monk, are anxious like a wife (to describe excessive concern).' Then, Master Jian bowed to Master Yuanwu and presented a verse: 'All day long, looking at the sky without raising my head, only when the peach blossoms are in full bloom do I raise my eyes. Even if you have a net that covers the sky, only by breaking through this solid barrier can you rest.' Master Yuanwu instructed Master Jian to take good care of (the monastery). That night, Master Jian loudly said to the assembly, 'This time, Zuo Xun can sleep soundly.' Master Yuanwu heard this and suspected that he (Master Jian) had not fully understood, so he said, 'I must examine him personally.' So he sent someone to call Master Jian and went for a walk in the mountains together. By chance, they came to a pool of water. Master Yuanwu pushed Master Jian into the water and immediately asked, 'What was Niu Tou (Master Farong) like before he met the Fourth Patriarch (Master Daoxin)?' Master Jian replied, 'The pool is deep and the fish gather.' Master Yuanwu said, 'What was he like after he met him?' Master Jian replied, 'The tree is tall and attracts the wind.' Master Yuanwu said, 'What was he like before and after meeting him?' Master Jian replied, 'Stretching the feet inside the shrinking feet (metaphor for movement and stillness not leaving the present moment).' Master Yuanwu greatly praised him. Later, Master Jian moved to Jiangshan (now Zhongshan Mountain in Nanjing, Jiangsu), and Master Yuanwu ordered him to share the seat and preach the Dharma. After that, Master Jian took over as abbot of Heshan in Luling (now Ji'an, Jiangxi), and later retired to his hometown. The monks and people welcomed him to live in Tiansheng Temple, and then moved to Heshan and Tianning Temple. When Master Jian ascended the hall to preach, he said, 'Even a 𨍏轢 drill (metaphor for being very strong) cannot penetrate the mountain-dwelling axe (metaphor for the sect). Even if the Buddhas and Patriarchs come out, it is not light. Even if there is nectar (metaphor for the Dharma) filling the world, how can you obtain it if you don't have a treasure vessel (metaphor for potential)? Aha ha, Shenshan (place name) beats the gong, Daowu (Master's name) dances. The sweet melon is sweet to the core, and the bitter gourd is bitter to the root.' When Master Jian ascended the hall to preach, he told the story of the old woman burning the hermitage. Master Jian said, 'In general, to support the sect and establish the Dharma, it must be a true talent. Look at this old woman, although she is a woman, she has the spirit and strategy of a great man. Twenty years of sifting oil and wasting sauce (metaphor for long-term dedication) is certainly knowable. One day, at the top of a hundred-foot pole, she made a mistake (metaphor for letting go of everything), and she had to use all her strength in her life. If it were not for a vulgar man who knew the opportunity (metaphor for a wise person), how could he achieve ingenuity and clumsiness (metaphor for going from ingenuity to simplicity)? Even so, do you all want to know the truth? Only after the snow do you know the integrity of pine and cypress, and only when things are difficult can you see the true heart of a great man.' When Master Jian ascended the hall to preach, he said, 'Such Zen (true Zen), the Patriarch said, must not be sought outside the mind. What is obtained from the door (external path) is not a treasure, the real treasure is buried in one's own clothes. Zen followers must stir the ancestral key (metaphor for the key) as soon as possible, shake off the cloth robe worn for many years (metaphor for letting go of attachments), right and wrong, praise and slander, all are given to emptiness. Vertical is just right, horizontal is just right, everything is just right.'

。君不見。寒山老。終日嬉嬉。長年把掃。人問其中事若何。入荒田不揀。信手拈來草。參。僧問。如何是賓中賓。師曰。客路如天遠。侯門似海深。曰如何是賓中主。師曰。長因送客處。憶得別家時。曰如何是主中賓。師曰。相逢不必問前程。曰如何是主中主。師曰。一朝權祖令。誰是出頭人。曰賓主已蒙師指示。向上宗乘事若何。師曰。向上問將來。曰如何是向上事。師曰。大海若知足。百川應倒流。僧禮拜。師曰。珣上座三十年學得底。師嘗謂眾曰。兄弟如有省悟處。不拘時節。請來露個訊息。雪夜有僧扣方丈門。師起秉燭。震威喝曰。雪深夜半。求決疑情。因甚麼威儀不具。僧顧視衣裓。師逐出院。每曰。先師祇年五十九。吾年五十六矣。來日無多。紹興甲寅。解制退天寧之席。謂雙槐居士鄭績曰。十月八日。是佛鑒忌。則吾時至矣。乞還鄣南。十月四日。鄭公遣弟僧道如訊之。師曰。汝來正其時也。先一日不著便。后一日蹉過了。吾雖與佛鑒同條生。終不同條死。明早。可為我尋一隻小船子來。如曰。要長者。要高者。師曰。高五尺許。越三日。雞鳴端坐如平時。侍者請遺偈。師曰。不曾作得。言訖而逝。阇維。舌根不壞。郡人陳師顏。以寶函藏其家。門弟子奉靈骨。塔于普應院之側。

隆興府泐潭

【現代漢語翻譯】現代漢語譯本：你難道沒見過嗎？寒山老翁，整天樂呵呵的，常年拿著掃帚。有人問他其中的道理是什麼，就像進入荒蕪的田地一樣不挑揀，隨意地拿起一把草。參！有僧人問：『如何是賓中賓？』（賓：客人；賓中賓：客人中的客人）師父回答說：『客人的道路像天一樣遙遠，侯門像大海一樣深邃。』僧人問：『如何是賓中主？』（主：主人；賓中主：客人中的主人）師父回答說：『常常因為送客，而想起自己離家的時候。』僧人問：『如何是主中賓？』（主中賓：主人中的客人）師父回答說：『相逢不必問從哪裡來。』僧人問：『如何是主中主？』（主中主：主人中的主人）師父回答說：『一旦掌握了祖師的命令，誰還敢出頭？』僧人說：『賓主的關係已經蒙受師父的指示，那麼向上宗乘（向上宗乘：禪宗的最高境界）的事情又該如何呢？』師父回答說：『向上去問將來。』僧人問：『如何是向上事？』師父回答說：『大海如果知道滿足，百川就應該倒流。』僧人禮拜。師父說：『珣上座三十年學到的東西就是這些嗎？』師父曾經對大家說：『各位兄弟如果有所省悟，不必拘泥於時間，請來透露個訊息。』雪夜裡有僧人敲方丈的門。師父起身點燃蠟燭，震怒地喝道：『雪夜深夜，求決疑情，為什麼威儀不整？』僧人看看自己的衣服。師父把他趕出院子。師父每天說：『先師只活了五十九歲，我今年五十六歲了，來日不多了。』紹興甲寅年，解除天寧寺的職務，退隱時，對雙槐居士鄭績說：『十月八日是佛鑒禪師的忌日，那時我的死期就到了。』請求回到鄣南。十月初四，鄭公派弟弟僧人道如去問候他。師父說：『你來得正是時候。早一天不行，晚一天就錯過了。我雖然與佛鑒禪師同年出生，但終究不會同年去世。』明天，可以為我找一隻小船來。道如問：『要長的，還是要高的？』師父說：『高五尺左右就可以了。』過了三天，雞鳴時分，師父端坐如平時。侍者請求遺偈（遺偈：臨終遺言）。師父說：『不曾寫過。』說完就去世了。火化后，舌根沒有燒壞。郡人陳師顏用寶函將舌根收藏在家中。門下弟子將靈骨安放在普應院旁邊的塔中。隆興府泐潭

【English Translation】 English version: Don't you see? Old Hanshan (Hanshan: a legendary figure in Chinese Buddhism, known for his unconventional wisdom) is always happy and carries a broom all year round. When people ask him about the meaning of it all, it's like entering a desolate field without picking and just grabbing a handful of grass. Attend! A monk asked: 'What is a guest within a guest?' (賓中賓) (賓: guest; 賓中賓: guest among guests) The master replied: 'The guest's road is as far as the sky, and the noble's gate is as deep as the sea.' The monk asked: 'What is a guest within the host?' (賓中主) (主: host; 賓中主: guest among the hosts) The master replied: 'Often because of seeing off guests, I remember the time when I left home.' The monk asked: 'What is a host within a guest?' (主中賓) (主中賓: host among the guests) The master replied: 'When we meet, there is no need to ask where you come from.' The monk asked: 'What is a host within the host?' (主中主) (主中主: host among the hosts) The master replied: 'Once you have the order of the ancestral master, who dares to stand out?' The monk said: 'The relationship between guest and host has been instructed by the master, so what about the matter of the upward vehicle?' (向上宗乘) (向上宗乘: the highest state of Zen Buddhism) The master replied: 'Go up and ask about the future.' The monk asked: 'What is the upward matter?' The master replied: 'If the sea knows contentment, all rivers should flow backward.' The monk bowed. The master said: 'Is this all that Venerable Xun has learned in thirty years?' The master once said to everyone: 'If you brothers have any enlightenment, don't be bound by time, please come and reveal the message.' On a snowy night, a monk knocked on the door of the abbot's room. The master got up, lit a candle, and shouted angrily: 'In the deep of a snowy night, seeking to resolve doubts, why is your demeanor not proper?' The monk looked at his clothes. The master drove him out of the courtyard. The master said every day: 'The former master only lived to be fifty-nine years old, and I am fifty-six years old this year, there are not many days left.' In the year of Jia Yin in Shaoxing, when he was relieved of his duties at Tianning Temple and retired, he said to Zheng Ji, the layman of Shuanghuai: 'October 8th is the anniversary of Zen Master Fojian's death, and that is when my death will come.' He requested to return to Zhangnan. On the fourth day of October, Zheng Gong sent his younger brother, the monk Daoru, to visit him. The master said: 'You have come at the right time. It would not be right a day earlier, and it would be too late a day later. Although I was born in the same year as Zen Master Fojian, I will not die in the same year.' Tomorrow, you can find a small boat for me. Daoru asked: 'Do you want a long one or a tall one?' The master said: 'About five feet tall will do.' Three days later, at the crowing of the rooster, the master sat upright as usual. The attendant asked for a farewell verse. (遺偈) (遺偈: death poem) The master said: 'I have not written one.' After saying that, he passed away. After cremation, the root of the tongue was not burned. Chen Shiyan, a resident of the prefecture, used a treasure box to store the root of the tongue at home. The disciples placed the spiritual bones in a pagoda next to Puying Temple. Letan in Longxing Prefecture

擇明禪師

上堂。舉趙州訪茱萸探水因緣。師曰。趙老云收山嶽露。茱萸雨過竹風清。誰家別館池塘里。一對鴛鴦畫不成。又舉德山托缽話。師曰。從來家富小兒嬌。偏向江頭弄畫橈。引得老爺把不住。又來船上助歌謠。上堂。永嘉道。一月普現一切水。一切水月一月攝。豎起拂子云。看看。千江競注。萬派爭流。若也素善行舟。便諳水脈。可以優遊性海。笑傲煙波。其或未然。且歸林下坐。更待月明時。

臺州寶藏本禪師

上堂。清明已過十餘日。華雨闌珊方寸深。春色惱人眠不得。黃鸝飛過綠楊陰。遂大笑。下座。

吉州大中祥符清海禪師

初見佛鑒。鑒問。三世諸佛一口吞盡。何處更有眾生可教化。此理如何。師擬進語。鑒喝之。師忽領旨。述偈曰。實際從來不受塵。箇中無舊亦無新。青山況是吾家物。不用尋家別問津。鑒曰。放下著。師禮拜而出。

漳州凈眾佛真了燦禪師

泉南羅氏子。上堂。重陽九日菊華新。一句明明亙古今。楊廣橐駝無覓處。夜來足跡在松陰。

隆興府谷山海禪師

上堂。一舉不再說。已落二三相。見不揚眉。翻成造作。設使動弦別曲。告往知來。見鞭影便行。望剎竿回去。腳跟下。好與三十棒。那堪更向這裡。撮摩石火。收

【現代漢語翻譯】現代漢語譯本 擇明禪師

禪師上堂說法，引用趙州禪師拜訪茱萸和探水的因緣。禪師說：『趙州老禪師說，雲散去了，山嶽顯露出清露，茱萸經過雨水的洗滌，竹林在風中顯得格外清新。不知是誰家的別墅池塘里，一對鴛鴦卻怎麼也畫不出來。』又引用德山禪師托缽的故事。禪師說：『向來家境富裕的孩子總是嬌生慣養，偏偏喜歡在江邊擺弄畫橈。引得老人家也忍不住了，又到船上幫忙唱歌謠。』禪師上堂說法，引用永嘉禪師的話：『一個月亮普遍映現在所有的水中，所有的水中的月亮又都包含在一個月亮之中。』豎起拂塵說：『看看，千條江河競相奔流，萬條支流爭相涌動。如果向來擅長行船，便熟悉水流的脈絡，可以優遊自在地在性海中遨遊，在煙波中笑傲。如果不是這樣，還是回到林下靜坐，等待月亮升起的時候吧。』

臺州寶藏本禪師

禪師上堂說法：『清明節已經過去十多天了，花瓣和雨水稀疏飄落，內心深處感到無限的春意。春色撩人，讓人難以入眠，黃鸝鳥飛過綠色的楊柳樹蔭。』於是大笑，走下座位。

吉州大中祥符清海禪師

清海禪師最初拜見佛鑒禪師時，佛鑒禪師問：『三世諸佛一口吞盡，哪裡還有眾生可以教化？這個道理如何理解？』清海禪師正要回答，佛鑒禪師喝止了他。清海禪師忽然領悟了其中的旨意，於是作偈說：『實際理地本來就不染塵埃，其中沒有舊也沒有新。青山況且本來就是我家的東西，不用再尋家，也不用另外問路。』佛鑒禪師說：『放下吧。』清海禪師行禮後退了出來。

漳州凈眾佛真了燦禪師

了燦禪師是泉州南安人羅氏之子。上堂說法：『重陽佳節，菊花盛開，一句明明的話語貫穿古今。隋煬帝的駱駝已經無處可尋，夜裡卻在松樹陰下發現了它的足跡。』

隆興府谷山海禪師

禪師上堂說法：『一舉不再說，再說就落入了二三之相。見而不動眉毛，反而成了造作。即使能夠動弦別曲，告往知來，見到鞭子的影子就行動，望見剎竿就回去，在腳跟下，最好打上三十棒。哪裡還能夠在這裡，撮摩石火，收斂鋒芒呢？』

【English Translation】 English version Zen Master Zeming

The Master ascended the hall and cited the story of Zhao Zhou's (Joshu) [a famous Chinese Zen master] visit to Zhuyu (a place name) to explore the water source. The Master said, 'Old Zhao Zhou said, 'The clouds disperse, and the mountains reveal clear dew; after the rain, the Zhuyu bamboos are refreshed by the wind. In whose villa's pond, a pair of mandarin ducks cannot be painted?' He also cited the story of Deshan (Tokusan) [another famous Chinese Zen master] carrying his bowl. The Master said, 'The rich family's child is always spoiled; they prefer to play with painted oars at the river's edge, enticing the old man to lose his grip and come aboard to help sing ballads.' The Master ascended the hall and cited Yongjia's (Yoka) [a Zen master] words, 'One moon universally appears in all waters; all water moons are contained within one moon.' Raising his whisk, he said, 'Look, thousands of rivers rush to pour in, and myriad streams contend to flow. If you are skilled at sailing, you will understand the water's veins and can freely roam the sea of nature, laughing proudly in the misty waves. If not, return to sit beneath the trees and wait for the moon to brighten.'

Zen Master Baozang Ben of Taizhou

The Master ascended the hall and said, 'More than ten days have passed since Qingming (Tomb-Sweeping Day); the falling flowers and rain are sparse, and the heart feels a deep sense of spring. The spring scenery is vexing, making it hard to sleep; the orioles fly past the green willow shade.' Then he laughed loudly and descended from his seat.

Zen Master Qinghai of Dazhong Xiangfu in Jizhou

When Qinghai first met Zen Master Fojian (Butsugen) [a Zen master], Fojian asked, 'Having swallowed all the Buddhas of the three worlds in one gulp, where are there more sentient beings to teach? How is this principle understood?' As Qinghai was about to speak, Fojian shouted at him. Qinghai suddenly grasped the meaning and composed a verse, saying, 'The actual ground has never received dust; within it, there is neither old nor new. Moreover, the green mountains are my family's possessions; there is no need to seek a home or ask for directions elsewhere.' Fojian said, 'Put it down.' Qinghai bowed and withdrew.

Zen Master Fozhen Liaocan of Jingzhong in Zhangzhou

Liaocan was a son of the Luo family from Quanzhou. Ascending the hall, he said, 'On the Double Ninth Festival, the chrysanthemums are fresh; one clear sentence pervades the past and present. Emperor Yang of Sui's camel is nowhere to be found, but its footprints were discovered in the pine shade last night.'

Zen Master Gu Shan Hai of Longxing Prefecture

The Master ascended the hall and said, 'One action is not spoken of again; to speak again is to fall into duality. To see without raising an eyebrow becomes artificial. Even if one can move the strings to play a different tune, announcing the past and knowing the future, acting at the sight of the whip's shadow, and returning at the sight of the flagpole, it would be best to give thirty blows to the feet. How can one still be here, rubbing sparks from a stone, and concealing one's sharpness?'

捉電光。工夫枉用渾閒事。笑倒西來碧眼胡。卓拄杖。下座。

五燈嚴統卷第十九卍新續藏第 81 冊 No. 1568 五燈嚴統(第10卷-第25卷)

五燈嚴統卷第二十

南嶽下十五世

龍門遠禪師法嗣

溫州龍翔竹庵士圭禪師

成都史氏子。初依大慈宗雅心醉楞嚴。逾五秋。南遊謁諸尊宿。始登龍門。即以平時所得。白佛眼。眼曰。汝解心已極。但欠著力開眼耳。遂俾職堂司。一日侍立次。問云。絕對待時如何。眼曰。如汝僧堂中白椎相似。師罔措。眼至晚。抵堂司。師理前話。眼曰。閑言語。師于言下大悟。政和末。出世和之天寧。屢遷名剎。紹興間。奉詔開山雁蕩能仁。時真歇居江心。聞師至。恐緣法未熟。特過江迎歸方丈。大展九拜。以誘溫人。由是翕然歸敬。未視篆。其徒懼行規法。深夜放火。鞠為瓦礫之墟。師竟就樹縛屋。升座示眾云。愛閑不打鼓山鼓。投老來看雁蕩山。杰閣危樓渾不見。溪邊茆屋兩三間。還有共相出手者么。喝一喝。下座。聽法檀施。併力營建。未幾覆成寶坊。次補江心。上堂曰。萬年一念。一念萬年。和衣泥里輥。洗腳上床眠。歷劫來事。祇在如今。大海波濤涌。小人方寸深。拈起拄杖曰。汝等諸人。未得個入頭。須

【現代漢語翻譯】現代漢語譯本『捉電光。工夫枉用渾閒事。笑倒西來碧眼胡（指來自西方的僧人）。卓拄杖。下座。』

《五燈嚴統》卷第十九《卍新續藏》第 81 冊 No. 1568 《五燈嚴統》(第10卷-第25卷)

《五燈嚴統》卷第二十

南嶽下十五世

龍門遠禪師法嗣

溫州龍翔竹庵士圭禪師

成都史氏之子。最初依止大慈宗雅，沉醉於《楞嚴經》。過了五年，南遊參訪各位尊宿。開始拜見龍門禪師，便將平時所學，稟告佛眼禪師。佛眼禪師說：『你對心的理解已經很透徹了，只是欠缺著力開悟的機緣。』於是讓他擔任堂司的職務。一天，侍立在佛眼禪師身邊時，問道：『絕對待時如何？』佛眼禪師說：『就像你僧堂中打椎一樣。』士圭禪師感到茫然不知所措。佛眼禪師到晚上，來到堂司，士圭禪師再次提起之前的話。佛眼禪師說：『閑言語。』士圭禪師在言下大悟。政和年間末，出世住持溫州的天寧寺，屢次遷往名剎。紹興年間，奉詔開山雁蕩山的能仁寺。當時真歇禪師住在江心寺，聽說士圭禪師到來，擔心緣法尚未成熟，特地過江迎接他回到方丈室，行大禮九拜，以此來引導溫州人。因此，人們紛紛歸順敬仰。還未正式視事，他的徒弟們害怕寺院的規矩法度，深夜放火，寺院化為瓦礫廢墟。士圭禪師最終就在樹下用草縛屋而居。升座向大眾開示說：『愛閑不打鼓山鼓，投老來看雁蕩山。杰閣危樓渾不見，溪邊茅屋兩三間。還有共相出手者么？』喝一聲。下座。聽法的施主們，合力營建，不久又建成寶坊。之後補任江心寺住持。上堂說法：『萬年一念，一念萬年。和衣泥里輥，洗腳上床眠。歷劫來事，祇在如今。大海波濤涌，小人方寸深。』拿起拄杖說：『你們這些人，如果未得個入頭，須』

【English Translation】 English version 'Catching lightning. Effort wasted on utterly idle matters. Laughing at the blue-eyed barbarian (referring to monks from the West) who came from the West. Strikes the staff. Descends from the seat.'

Volume 19 of the Wudeng Yantong (Comprehensive Record of the Five Lamps) Supplement to the Wan New Tripitaka, Volume 81, No. 1568, Wudeng Yantong (Volumes 10-25)

Volume 20 of the Wudeng Yantong

Fifteenth Generation under Nanyue

Dharma Successor of Zen Master Yuan of Longmen

Zen Master Zhuan Shigui of Longxiang Bamboo Hermitage in Wenzhou

A son of the Shi family of Chengdu. Initially, he relied on Zongya of Daci Monastery, and was absorbed in the Surangama Sutra. After five years, he traveled south to visit various venerable monks. He first called upon Longmen. He immediately presented what he had learned to Zen Master Foyan. Foyan said, 'Your understanding of the mind is already profound, but you lack the opportunity to exert effort and open your eyes.' Thereupon, he was assigned to the position of hall supervisor. One day, while standing in attendance, he asked, 'What is it like when absolute and relative are treated equally?' Foyan said, 'It is like striking the gavel in your monks' hall.' Shigui was at a loss. In the evening, Foyan came to the hall supervisor's office. Shigui brought up the previous conversation. Foyan said, 'Idle talk.' Shigui had a great awakening upon hearing these words. At the end of the Zhenghe era, he emerged to reside at Tianning Monastery in Wenzhou, and repeatedly moved to famous temples. During the Shaoxing era, he received an imperial decree to open Nengren Monastery on Yandang Mountain. At that time, Zen Master Zhenxie was residing at Jiangxin Monastery. Hearing of Shigui's arrival, fearing that the karmic conditions were not yet ripe, he specially crossed the river to welcome him back to the abbot's room, performing the great prostration of nine bows, in order to guide the people of Wenzhou. Because of this, people readily submitted and revered him. Before he had officially taken office, his disciples, fearing the rules and regulations of the monastery, set fire in the middle of the night, and the monastery was reduced to ruins of tiles and rubble. Zen Master Shigui ultimately lived in a hut bound with grass under a tree. Ascending the seat, he instructed the assembly, saying, 'Loving leisure, I don't strike the drum of Gushan; in old age, I come to see Yandang Mountain. The magnificent pavilions and towering buildings are nowhere to be seen; by the stream are two or three thatched huts. Is there anyone who will join hands with me?' He gave a shout. Descended from the seat. The Dharma-listening patrons joined forces to build, and before long, the precious monastery was rebuilt. Later, he was appointed to Jiangxin Monastery. Ascending the hall, he said, 'Ten thousand years is one thought; one thought is ten thousand years. Rolling in the mud with clothes on, going to bed after washing feet. Matters of countless kalpas are just in this moment. The great sea surges with waves; the small man's heart is deep.' Picking up the staff, he said, 'All of you, if you have not attained an entry point, you must'

得個入頭。既得個入頭。須有出身一路始得。大眾。且作么生是出身一路。良久曰。雪壓難摧澗底松。風吹不動天邊月。卓拄杖下座。上堂。萬機不到。眼見色耳聞聲。一句當堂。頭戴天腳踏地。你諸人祇知今日是五月初一。殊不知。金烏半夜忙忙去。玉兔天明上海東。以拂子擊禪床下座。上堂。明明無悟。有法即迷。諸人向這裡立不得。諸人向這裡住不得。若立則危。若住則瞎。直須意不停玄。句不停意。用不停機。此三者既明。一切處不須管帶。自然現前。不須照顧。自然明白。雖然如是。更須知有向上事。久雨不晴。咄。上堂。一葉落天下秋。欲窮千里目。更上一層樓。一塵起大地收。嘉州打大像。陜府灌鐵牛。明眼漢合作么生。良久曰。久旱檐頭句。橋流水不流。卓拄杖下座。上堂。見見之時。見非是見。見猶離見。見不能及。落華有意隨流水。流水無情戀落華。諸可還者。自然非汝。不汝還者。非汝而誰。長恨春歸無覓處。不知轉入此中來。喝一喝。曰三十年後。莫道能仁教壞人家男女。上堂。僧問。如何是祖師西來意。師曰。東家點燈。西家暗坐。曰未審意旨如何。師曰。馬便搭鞍。驢便推磨。僧禮拜。師曰。靈利衲僧祇消一個。遂曰。馬搭鞍驢推磨。靈利衲僧祇消一個。縱使東家明點燈。未必西家暗中

【現代漢語翻譯】現代漢語譯本獲得一個入頭（入門的途徑）。既然獲得了入頭，必須有一條出身（深入）的道路才能有所成就。各位，那麼，什麼是出身的道路呢？（停頓良久）雪壓難摧澗底松，風吹不動天邊月。（放下拄杖，走下禪座）上堂說法。萬般機巧都用不上，（唯有）眼睛看見顏色，耳朵聽見聲音。（這）一句（直指本心）當堂顯現，頭頂著天，腳踏著地。你們各位只知道今天是五月初一，卻不知道，太陽半夜匆匆離去，月亮天明從海的東邊升起。（用拂塵擊打禪床，走下禪座）上堂說法。明明朗朗，本無迷悟，一旦執著於法，反而迷惑。各位，在這裡站立不住，在這裡也停留不得。如果站立，就危險；如果停留，就盲瞎。必須意念不停留在玄妙之處，語句不停留在意念之上，作用不停留在機巧之上。這三者如果明白了，在任何地方都不需要管束，自然顯現；不需要照顧，自然明白。雖然如此，更要知道有向上提升的事情。久雨不晴！（呵斥）上堂說法。一葉飄落，天下知秋。欲窮千里目，更上一層樓。一塵飛起，大地都被遮蔽。嘉州（地名）建造大佛像，陜府（地名）澆鑄鐵牛。明眼人應該如何作為？（停頓良久）久旱的屋檐下滴水，橋下的流水看似流動卻未曾真正流逝。（放下拄杖，走下禪座）上堂說法。當見的時候，所見並非真正的見。見，仍然與能見的本體相分離，見的功能無法觸及本體。落花有意隨流水，流水無情戀落花。所有可以歸還的東西，自然不是你（的真我）。不歸還給你的東西，除了你（的真我）又是誰呢？長久以來遺憾春天離去無處可尋，卻不知道春天已經轉入這（本心）中來了。（喝一聲）三十年後，不要說釋迦牟尼（能仁）的教法敗壞了人家的男女。上堂說法。有僧人問：如何是祖師西來意（Bodhidharma's intention in coming from the West）？師父說：東家點燈，西家暗坐。僧人說：未審（不知）意旨如何？師父說：馬便搭鞍，驢便推磨。僧人禮拜。師父說：靈利的僧人一個就足夠了。於是說：馬搭鞍，驢推磨，靈利的僧人一個就足夠了。縱使東家明亮點燈，未必西家暗中（得益）。

【English Translation】 English version Obtain an 'entry point' (a way to begin). Having obtained an entry point, one must have a path of 'advancement' to achieve something. Everyone, then, what is the path of advancement? (Pauses for a long time) 'Snow presses down, hard to break the pine at the bottom of the ravine; wind blows, unable to move the moon at the edge of the sky.' (Puts down the staff and steps down from the seat) Ascends the hall to preach. Ten thousand machinations are of no use; (only) the eyes see color, the ears hear sound. This one sentence (directly pointing to the original mind) manifests in the hall, head topping the sky, feet treading the earth. All of you only know that today is the fifth day of the fifth month, but you do not know that the golden crow (sun) hurriedly departs in the middle of the night, and the jade rabbit (moon) rises from the east of the sea at dawn. (Strikes the Zen seat with the whisk and steps down from the seat) Ascends the hall to preach. Clearly and brightly, there is originally no delusion or enlightenment; once attached to the Dharma, one becomes confused instead. Everyone, you cannot stand here, and you cannot stay here. If you stand, it is dangerous; if you stay, you are blind. One must not let the mind dwell on the mysterious, the sentence not dwell on the mind, the function not dwell on the skillful. If these three are understood, there is no need to manage in any place; it will naturally appear; there is no need to take care, it will naturally be understood. Even so, one must know that there is something to improve upon. Long rain, no clearing! (Scolds) Ascends the hall to preach. 'One leaf falls, the world knows autumn. To exhaust a thousand miles of sight, ascend another floor. One dust rises, the earth is covered. Jia Prefecture (Jiazhou) builds a large Buddha statue, Shan Prefecture (Shanfu) casts an iron ox. What should a clear-eyed person do?' (Pauses for a long time) 'Dripping water from the eaves in a long drought, the water under the bridge seems to flow but has never truly flowed away.' (Puts down the staff and steps down from the seat) Ascends the hall to preach. When seeing, what is seen is not the true seeing. Seeing is still separated from the essence of seeing, and the function of seeing cannot reach the essence. 'Falling flowers intentionally follow the flowing water, but the flowing water heartlessly does not cherish the falling flowers.' All that can be returned is naturally not you (your true self). What is not returned to you, who is it but you (your true self)? For a long time, I have regretted that spring has departed and cannot be found, but I do not know that spring has already entered this (original mind). (Shouts) Thirty years from now, do not say that Shakyamuni (Nenren)'s teachings have corrupted the sons and daughters of other people's families. Ascends the hall to preach. A monk asks: 'What is Bodhidharma's intention in coming from the West?' The master says: 'The eastern family lights a lamp, the western family sits in the dark.' The monk says: 'I do not know what the intention is?' The master says: 'The horse is saddled, the donkey pushes the mill.' The monk bows. The master says: 'One clever monk is enough.' Then he says: 'The horse is saddled, the donkey pushes the mill, one clever monk is enough. Even if the eastern family lights the lamp brightly, the western family may not benefit in the dark.'

坐。西來意旨問如何。多口阿師自招禍。僧問。如何是第一義。師曰。你問底是第二義。問狗子還有佛性也無。趙州道無。意旨如何。師曰。一度著蛇咬。怕見斷井索。問燕子深談實相。善說法要。此理如何。師曰。不及雁衘蘆。問如何是佛。師曰。華陽洞口石烏龜。問魯祖面壁。意旨如何。師曰。金木水火土。羅睺計都星。問有句無句如藤倚樹時如何。師曰。作賊人心虛。曰國師三喚侍者。又作么生。師曰。打鼓弄猢猻。鼓破猢猻走。丙寅七月十八日。召法屬長老宗范。付後事。次日沐浴。聲鐘集眾就座。泊然而逝。茶毗日送者。均獲設利。奉靈骨。塔于鼓山。

南康軍云居高庵善悟禪師

洋州李氏子。年十一。去家業。經得度。有夙慧。聞沖禪師舉。武帝問達磨因緣。如獲舊物。遽曰。我既廓然。何勝之有。沖異其語。勉之南詢。蒙授記于龍門。一日有僧被蛇傷足。佛眼問曰。既是龍門。為甚麼卻被蛇咬。師即應曰。果然現大人相。眼益器之。後傳此語。到昭覺。圓悟云。龍門有此僧耶。東山法道未寂寥爾。住後上堂。少林面壁。懷藏東土西天。歐阜升堂。充塞四維上下。致使山巍巍而砥掌平。水昏昏而常自清。華非艷而結空果。風不搖而片葉零。人無法而得咨問。佛無心而更可成。野蔬淡飯延時日

【現代漢語翻譯】現代漢語譯本坐。有僧人問道：『請問什麼是祖師西來（從西方來到中國）的意旨？』禪師回答說：『多嘴的阿師（指禪師自己）自找麻煩。』有僧人問道：『什麼是第一義諦（最高的真理）？』禪師說：『你問的那個是第二義（相對的真理）。』有僧人問道：『狗子（狗）還有佛性嗎？』趙州禪師說『無』，這其中的意旨是什麼？』禪師說：『曾經被蛇咬過一次，就害怕見到斷了的井繩（比喻一朝被蛇咬，十年怕井繩）。』有僧人問道：『燕子（指僧人）深入地談論實相（事物的真實面貌），善於說法要，這個道理是什麼？』禪師說：『比不上大雁銜著蘆葦（比喻不著痕跡，自然而然）。』有僧人問道：『什麼是佛？』禪師說：『華陽洞口的石烏龜。』有僧人問道：『魯祖（達摩祖師）面壁（在少林寺面壁九年），意旨是什麼？』禪師說：『金、木、水、火、土，羅睺（Rāhu，印度神話中的惡魔）計都星（Ketu，印度占星術中的一個星宿）。』有僧人問道：『有句無句，如藤倚樹時如何（比喻進退兩難的境地）？』禪師說：『做賊的人心裡虛。』僧人又問：『國師（南陽慧忠國師）三次呼喚侍者，這又是怎麼回事？』禪師說：『打鼓弄猢猻（耍猴戲），鼓破了，猢猻就跑了。』丙寅年七月十八日，禪師召集法屬長老宗范，囑咐後事。第二天沐浴，敲鐘召集大眾就座，安詳地去世了。火化那天，送葬的人都得到了舍利（Śarīra，佛教聖物）。將靈骨安放在鼓山建塔供奉。

南康軍云居高庵善悟禪師

是洋州李家的兒子。十一歲時，離開家業，出家得度。有宿慧（前世的智慧）。聽到沖禪師舉武帝問達磨（Bodhidharma）的因緣，如同得到舊物一般，立刻說：『我既然已經廓然（心胸開闊），還有什麼能勝過它呢？』沖禪師認為他的話很特別，勉勵他向南方參學。蒙受龍門禪師的授記。有一天，有個僧人被蛇咬傷了腳，佛眼禪師問道：『既然是龍門，為什麼會被蛇咬？』禪師立刻回答說：『果然現大人相。』佛眼禪師更加器重他。後來有人將這句話傳到昭覺寺，圓悟禪師說：『龍門有這樣的僧人嗎？東山法道（禪宗法脈）還沒有寂寥啊。』禪師住持寺院後上堂說法：『少林面壁，懷藏東土西天。歐阜升堂，充塞四維上下。』使得山巍峨而像砥石一樣平坦，水昏暗而常常保持清澈。花不是艷麗的卻結出空果，風不搖動卻有葉子凋零。人們沒有方法卻來諮詢問題，佛沒有心卻更可以成就。用野菜淡飯來延續時日。

【English Translation】 English version Seated. A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master replied: 'The talkative teacher invites trouble upon himself.' A monk asked: 'What is the First Principle?' The Master said: 'What you are asking about is the Second Principle.' A monk asked: 'Does a dog have Buddha-nature or not? Zhaozhou (Joshu) said, "No." What is the meaning of this?' The Master said: 'Once bitten by a snake, one fears seeing a broken well rope (a metaphor for being extremely cautious due to a past bad experience).' A monk asked: 'Swallows (referring to monks) deeply discuss the true aspect of reality (Śūnyatā), and are good at expounding the essentials of the Dharma. What is the principle behind this?' The Master said: 'Not as good as a wild goose carrying a reed (a metaphor for being natural and effortless).' A monk asked: 'What is Buddha?' The Master said: 'The stone turtle at the mouth of Huayang Cave.' A monk asked: 'What is the meaning of the Patriarch Lu (Bodhidharma) facing the wall (at Shaolin Temple)?' The Master said: 'Metal, wood, water, fire, earth, Rāhu (a demon in Indian mythology), Ketu (a lunar node in Indian astrology).' A monk asked: 'With or without a phrase, what is it like when a vine leans on a tree (a metaphor for a difficult situation)?' The Master said: 'A thief has a guilty conscience.' The monk further asked: 'What about the National Teacher (Nanyang Huizhong) calling the attendant three times?' The Master said: 'Playing with a monkey by beating a drum; when the drum breaks, the monkey runs away.' On the 18th day of the seventh month of the Bingyin year, the Master summoned the elder Zongfan, a member of his Dharma lineage, and entrusted him with his affairs. The next day, he bathed, rang the bell to gather the assembly, and passed away peacefully while seated. On the day of cremation, those who attended the funeral all obtained Śarīra (Buddhist relics). His spiritual bones were enshrined in a pagoda built on Gushan (Drum Mountain).

Zen Master Gao'an Shanwu of Yunju in Nankang Prefecture

He was a son of the Li family of Yang Prefecture. At the age of eleven, he left his family and became a monk. He possessed innate wisdom. Upon hearing Zen Master Chong cite the story of Emperor Wu asking Bodhidharma about the causes and conditions, he felt as if he had found something he had lost, and immediately said: 'Since I am already open and vast, what could surpass it?' Zen Master Chong considered his words extraordinary and encouraged him to seek instruction in the South. He received a prediction from the Zen Master of Longmen. One day, a monk was bitten on the foot by a snake. Zen Master Foyan asked: 'Since it is Longmen, why were you bitten by a snake?' The Master immediately replied: 'Indeed, he manifests the appearance of a great man.' Zen Master Foyan valued him even more. Later, someone transmitted these words to Zhaojue Temple, and Zen Master Yuanwu said: 'Does Longmen have such a monk? The Dharma lineage of Dongshan (Zen Buddhism) is not yet desolate.' After the Master took charge of the monastery, he ascended the Dharma hall and said: 'Facing the wall at Shaolin, he held the East Land and the West Heaven in his heart. Ascending the hall at Oufu, he filled the four dimensions and above and below.' This caused the mountain to be majestic yet as flat as a whetstone, and the water to be murky yet always clear. The flowers are not vibrant yet bear empty fruit, and the wind does not blow yet leaves fall. People have no method yet come to ask questions, and the Buddha has no mind yet can be further realized. He prolonged his days with wild vegetables and simple meals.

。任運隨緣道自靈。畢竟如何。日午打三更。

遂寧府西禪文璉禪師

郡之張氏子。上堂。一向恁么去。直得凡聖路絕。水泄不通。鐵蛇鉆不入。鐵錘打不破。至於千里萬里鳥飛不度。一向恁么來。未免灰頭土面。帶水拖泥。唱九作十。指鹿為馬。非唯孤負先聖。亦乃埋沒己靈。敢問大眾。且道恁么去底是。恁么來底是。芍葯華開菩薩面。棕櫚葉散夜叉頭。上堂。諸方浩浩談玄。每日撞鐘打鼓。西禪無法可說。勘破燈籠露柱。門前不置下馬臺。免被傍人來借路。若借路。須照顧腳下。若參差。邯鄲學唐步。上堂。心生種種法生。森羅萬象縱橫。信手拈來便用。日輪午後三更。心滅種種法滅。四句百非路絕。直饒達磨出頭。也是眼中著屑。心生心滅是誰。木人𢹂手同歸。歸到故鄉田地。猶遭頂上一錘。上堂。正月孟春猶寒。直下言端語端。拈起衲僧鼻孔。穿開祖佛心肝。知有者。達磨不來東土。二祖不往西天。不知有者。誰知當面蹉過。迢迢十萬八千。山僧為你重說偈言。大眾。莫教孤負。孟春猶寒。僧問。師子未出窟時如何。師曰。爪牙已露。曰出窟后如何。師曰。龍頭蛇尾。曰出與未出時如何。師曰。正好吃棒。問以一重去一重。即不問。不以一重去一重時如何。師曰。阇黎有許多工夫。

隆興

府黃龍牧庵法忠禪師

四明姚氏子。十九試經得度。習臺教悟一心三觀之旨。未能泯跡。遍參名宿。至龍門。觀水磨旋轉。發明心要。乃述偈曰。轉大法輪。目前包裹。更問如何。水推石磨。呈佛眼。眼曰。其中事作么生。師曰。澗下水長流。眼曰。我有末後一句。待分付汝。師即掩耳而去。后至廬山。于同安枯樹中。絕食清坐。宣和間。湘潭大旱。禱而不應。師躍入龍淵。呼曰。業畜當雨一尺。雨隨至。居南嶽。每跨虎出遊。儒釋望塵而拜。住後上堂。張公吃酒李公醉。子細思量不思議。李公醉醒問張公。恰使張公無好氣。無好氣。不如歸家且打睡。上堂。今朝正月半。有事為君斷。切忌兩眼睛。被他燈火換。上堂。我有一句子。不借諸聖口。不動自己舌。非聲氣呼吸。非情識分別。假使凈名杜口于毗耶。釋迦掩室于摩竭。大似掩耳偷鈴。未免天機漏泄。直饒德山入門便棒。臨濟入門便喝。若向牧庵門下。檢點將來。祇得一橛。千種言萬般說。祇要教君自家歇。一任大地虛空。七凹八凸。僧問。如何是佛。師曰。莫向外邊覓。曰如何是心。師曰。莫向外邊尋。曰如何是道。師曰。莫向外邊討。曰如何是禪。師曰。莫向外邊傳。曰畢竟如何。師曰。靜處薩婆訶。問大眾臨筵。請師舉唱。師豎起拂子。僧曰。乞師

【現代漢語翻譯】現代漢語譯本黃龍牧庵法忠禪師

四明姚氏之子。十九歲時通過考試成為僧人。學習天臺宗，領悟了一心三觀的宗旨，但未能完全放下塵世的牽絆，於是遍訪名師。到達龍門時，看到水磨旋轉，領悟了心的要旨，於是作偈說：『轉大法輪，目前包裹。更問如何？水推石磨。』

呈佛眼禪師。佛眼禪師問道：『其中事作么生？』（這件事如何是好？）牧庵禪師回答：『澗下水長流。』（山澗下的水不停地流淌。）佛眼禪師說：『我有末後一句，待分付汝。』（我有一句最後的話，要交付給你。）牧庵禪師立刻掩耳離去。

後來到了廬山，在同安寺的枯樹中，斷食靜坐。宣和年間，湘潭發生大旱，祈禱沒有應驗。牧庵禪師跳入龍淵，呼喊道：『業畜當雨一尺！』（該死的畜生，應該下雨一尺！）隨即下雨。居住在南嶽時，經常騎著老虎出遊，儒生和僧人望塵而拜。

住持寺院後上堂說法：『張公吃酒李公醉，子細思量不思議。李公醉醒問張公，恰使張公無好氣。無好氣，不如歸家且打睡。』（張三喝酒李四醉，仔細想想真不可思議。李四酒醒問張三，恰恰讓張三沒好氣。沒好氣，不如回家睡覺去。）

上堂：『今朝正月半，有事為君斷。切忌兩眼睛，被他燈火換。』（今天正月十五，有事要為你們決斷。切記兩隻眼睛，被那燈火迷惑。）

上堂：『我有一句子，不借諸聖口，不動自己舌，非聲氣呼吸，非情識分別。假使凈名（Vimalakirti）杜口于毗耶（Vaishali），釋迦（Shakyamuni）掩室于摩竭（Magadha），大似掩耳偷鈴，未免天機漏泄。直饒德山（Deshan Xuanjian）入門便棒，臨濟（Linji Yixuan）入門便喝。若向牧庵門下，檢點將來，祇得一橛。千種言萬般說，祇要教君自家歇。一任大地虛空，七凹八凸。』（我有一句話，不借用諸位聖人的口，不動用自己的舌頭，不是聲音氣息呼吸，不是情感意識分別。假使維摩詰在毗耶離城閉口不言，釋迦牟尼在摩揭陀國閉門不出，也好像掩耳盜鈴一樣，終究難免泄露天機。即使德山宣鑒入門就打，臨濟義玄入門就喝，如果拿到我牧庵門下檢驗，也只得到一截。千種言語萬般說法，只要教你們自己歇息。任憑大地虛空，七凹八凸。）

僧人問：『如何是佛？』（What is Buddha?）牧庵禪師說：『莫向外邊覓。』（Do not seek outside.）僧人問：『如何是心？』（What is mind?）牧庵禪師說：『莫向外邊尋。』（Do not seek outside.）僧人問：『如何是道？』（What is the Tao?）牧庵禪師說：『莫向外邊討。』（Do not seek outside.）僧人問：『如何是禪？』（What is Zen?）牧庵禪師說：『莫向外邊傳。』（Do not transmit outside.）僧人問：『畢竟如何？』（What is it ultimately?）牧庵禪師說：『靜處薩婆訶。』（Quietly, Svaha!）

僧人問：『大眾臨筵，請師舉唱。』（The assembly is gathered, please Master give a teaching.）牧庵禪師豎起拂子。僧人說：『乞師』（Beg the Master...）

【English Translation】 English version Zen Master Mu'an Fachong of Huanglong

He was a son of the Yao family of Siming. At the age of nineteen, he passed the examination to become a monk. He studied the Tiantai teachings and understood the principle of the Three Views in One Mind, but he could not completely relinquish worldly attachments, so he traveled everywhere to visit famous masters. When he arrived at Longmen, he saw the water mill rotating and understood the essence of the mind, so he composed a verse saying: 'Turning the great Dharma wheel, wrapped in front of the eyes. What more to ask? Water pushes the stone mill.'

He presented it to Zen Master Foyan. Zen Master Foyan asked: 'What about the matter within?' Master Mu'an replied: 'The water flows long under the stream.' Zen Master Foyan said: 'I have a final word to entrust to you.' Master Mu'an immediately covered his ears and left.

Later, he went to Mount Lu and sat in meditation without eating in a withered tree in Tongan Temple. During the Xuanhe period, Xiangtan suffered a severe drought, and prayers were not answered. Master Mu'an jumped into the Dragon Abyss and shouted: 'Karmic beast, it should rain one foot!' Rain followed immediately. When residing in Nanyue, he often rode a tiger on outings, and Confucian scholars and monks bowed in the dust.

After becoming the abbot of the temple, he gave a Dharma talk: 'Zhang drinks, Li gets drunk, think carefully, it's incredible. Li wakes up drunk and asks Zhang, which makes Zhang feel annoyed. Annoyed, it's better to go home and sleep.'

He gave a Dharma talk: 'Today is the fifteenth day of the first month, I have something to decide for you. Be careful of your two eyes, lest they be replaced by the lights.'

He gave a Dharma talk: 'I have a sentence that does not borrow the mouths of the saints, does not move my own tongue, is not sound, breath, or respiration, is not emotion, consciousness, or discrimination. Suppose Vimalakirti (凈名) keeps silent in Vaishali (毗耶), and Shakyamuni (釋迦) closes his room in Magadha (摩竭), it is like covering one's ears to steal a bell, and it is inevitable that the secrets of heaven will be leaked. Even if Deshan Xuanjian (德山) hits with a stick upon entering the door, and Linji Yixuan (臨濟) shouts upon entering the door, if you bring them to my Mu'an's door for inspection, you will only get a piece. A thousand kinds of words and ten thousand kinds of sayings, just want to teach you to rest yourself. Let the earth and the void be uneven.'

A monk asked: 'What is Buddha?' Master Mu'an said: 'Do not seek outside.' The monk asked: 'What is mind?' Master Mu'an said: 'Do not seek outside.' The monk asked: 'What is the Tao?' Master Mu'an said: 'Do not seek outside.' The monk asked: 'What is Zen?' Master Mu'an said: 'Do not transmit outside.' The monk asked: 'What is it ultimately?' Master Mu'an said: 'Quietly, Svaha!'

A monk asked: 'The assembly is gathered, please Master give a teaching.' Master Mu'an raised his whisk. The monk said: 'Beg the Master...'

再垂方便。師擊禪床一下。后示寂。塔于香原洞。

衢州烏巨雪堂道行禪師

處州葉氏子。依泗州普照英禪師得度。去參佛眼。一日聞舉玄沙筑著腳指話。遂大悟。住後上堂。會即便會。玉本無瑕。若言不會。碓觜生華。試問。九年面壁。何如大會拈華。南明恁么商確。也是順風撒沙。參。上堂。云籠岳頂。百鳥無聲。月隱寒潭。龍珠自耀。正當恁么時。直得。石樑忽然大悟。石洞頓爾心休。虛空開口作證。溪北石僧點頭。諸人總在這裡瞌睡。笑殺陜府鐵牛。上堂。佛說三乘十二分。頓漸偏圓。癡人面前不得說夢。祖師西來。直指人心。見性成佛。癡人面前不得說夢。臨濟三玄。雲門三句。洞山五位。癡人面前不得說夢。南明恁么道。還免得遭人檢責也無。所以古人道。石人機似汝。也解唱巴歌。汝若似石人。雪曲也應和。還有和雪曲底么。若有。喚來與老僧洗腳。上堂。通身是口。說得一半。通身是眼。用得一橛。用不到處說有餘。說不到處用無盡。所以道。常用無說。當說無用。用說同時。用說不同時。諸人若也擬議。西峰在你腳底。到國清。眾請。上堂。句亦刬意亦刬。絕毫絕牦處。如山如岳。句亦到意亦到。如山如岳處。絕毫絕牦。忽若拶通一線。意句俱到俱不到。俱刬俱不刬。直得。三句外絕

【現代漢語翻譯】現代漢語譯本：再請您慈悲方便開示。老師敲了一下禪床。之後圓寂，塔建在香原洞。衢州烏巨雪堂道行禪師處州葉氏之子。跟隨泗州普照英禪師剃度出家。之後去參訪佛眼禪師。一天，聽到佛眼禪師提起玄沙禪師被絆倒腳趾的故事，於是大悟。住持寺院後上堂說法：『會就是會，玉本來就沒有瑕疵。如果說不會，那石臼的嘴裡都會生出花來。』試問，達摩祖師九年面壁，比得上靈山會上拈花一笑嗎？南明山如果這樣商量確定，也像是順風撒沙一樣毫無用處。參！上堂：『雲霧籠罩山頂，百鳥都停止了鳴叫。月亮隱藏在寒冷的深潭中，龍珠獨自閃耀。』正在這個時候，直使得石樑忽然大悟，石洞頓時心無掛礙。虛空開口作證，溪北的石僧點頭稱是。各位都在這裡打瞌睡，真是要笑死陜府的鐵牛了。上堂：『佛陀所說的三乘十二分教，有頓悟漸悟，有偏頗圓滿，這些在愚癡的人面前都不能說。』祖師西來，直指人心，見性成佛，這些在愚癡的人面前都不能說。臨濟宗的三玄三要，雲門宗的三句，洞山宗的五位君臣，這些在愚癡的人面前都不能說。南明山我這樣說，還能免得了被人挑剔嗎？所以古人說：『石人的機鋒像你一樣敏銳，也會唱巴歌。你如果像石人一樣，雪曲也應該能唱和。』還有能唱和雪曲的嗎？如果有，叫他來給老僧洗腳。上堂：『渾身上下都是嘴，也只能說出一半。渾身上下都是眼睛，也只能用得上一部分。』用不到的地方，說起來還有剩餘。說不到的地方，用起來無窮無盡。所以說：『常常運用卻好像沒有說，應該說的時候卻好像沒有什麼可用的。』運用和說同時，運用和說不同時。各位如果還要去思量，西峰就在你的腳下。到國清寺，大眾請他上堂說法：『句子也剷除，意思也剷除，在沒有任何痕跡的地方，如同山嶽一樣高大。句子也到位，意思也到位，在如同山嶽一樣高大的地方，沒有任何痕跡。』忽然如果能夠貫通一線，意思和句子都到位，也都不到位，都剷除，也都不剷除。直使得三句之外斷絕一切言語。

【English Translation】 English version: Again, please show compassionate and expedient guidance. The master struck the Zen platform once. Afterwards, he passed away peacefully, and his stupa was built in Xiangyuan Cave. Zen Master Daoxing of Xuetang in Wuju, Quzhou He was a native of the Ye family in Chuzhou. He was ordained by Zen Master Puzhao Ying of Sizhou. Later, he went to visit Foyan (Buddha Eye, a Zen master). One day, upon hearing the story of Xuansha (a Zen master) tripping over his toe, he had a great enlightenment. After becoming the abbot, he ascended the hall and said: 'Understanding is understanding; jade is inherently flawless. If you say you don't understand, even the mouth of a mortar will bloom with flowers.' I ask you, is Bodhidharma's nine years of facing the wall comparable to the Buddha's flower-wielding smile at the assembly on Vulture Peak? If Nanming Mountain deliberates and confirms in this way, it is like scattering sand in the wind, utterly useless. Participate!' Ascending the hall: 'Clouds shroud the mountain peak, and all the birds are silent. The moon is hidden in the cold, deep pool, and the dragon pearl shines alone.' At this very moment, it directly causes the Stone Bridge to suddenly awaken, and the Stone Cave to instantly cease all mental activity. Emptiness opens its mouth to testify, and the stone monk of Xibei nods in agreement. All of you are dozing off here, truly making the iron ox of Shanfu laugh. Ascending the hall: 'The Buddha's teachings of the Three Vehicles and Twelve Divisions, with sudden and gradual enlightenments, and biased and complete teachings, cannot be spoken in front of foolish people.' The Patriarch came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha; these cannot be spoken in front of foolish people. The Three Mysteries of Linji (Rinzai), the Three Phrases of Yunmen, the Five Ranks of Tozan (Dongshan); these cannot be spoken in front of foolish people. Nanming Mountain, if I speak in this way, can I avoid being criticized? Therefore, the ancients said: 'The stone man's wit is as sharp as yours, and he can also sing the Ba song. If you are like the stone man, you should also be able to harmonize with the snow song.' Is there anyone who can harmonize with the snow song? If there is, call him to wash the old monk's feet. Ascending the hall: 'With the whole body as a mouth, one can only speak half of it. With the whole body as eyes, one can only use a portion of it.' Where it cannot be used, there is still a surplus to speak of. Where it cannot be spoken, there is endless use. Therefore, it is said: 'Often using as if not speaking, when one should speak, it is as if there is nothing to use.' Use and speech at the same time, use and speech not at the same time. If you all still intend to ponder, Xifeng (West Peak) is at your feet. Arriving at Guoqing Temple, the assembly requested him to ascend the hall and give a Dharma talk: 'Sentences are eradicated, meanings are eradicated, in the place where there is no trace, it is as tall as mountains and peaks. Sentences arrive, meanings arrive, in the place as tall as mountains and peaks, there is no trace.' Suddenly, if one can penetrate a single line, meanings and sentences both arrive and do not arrive, both eradicate and do not eradicate. It directly causes all speech to cease beyond the three sentences.'

牢籠。六句外無標的。正當恁么時。一句作么生道。傾蓋同途不同轍。相將𢹂手上高臺。上堂。舉趙州示眾云。老僧除卻二時齋粥。是雜用心處。師曰。今朝六月旦。行者擊鼓。長老升堂。你諸人總來這裡雜用心。上堂。舉僧問雲門。如何是驚人句。門曰響。師曰。雲門答這僧話不得便休。卻鼓粥飯氣。以當平生。上堂。黃梅雨麥秋寒。恁么會太無端。時節因緣佛性義。大都須是髑髏干。示眾。舉璣和尚問僧。禪以何為義。眾下語皆不契理。僧請益璣。璣代云。以謗為義。師曰。三世諸佛是謗。西天二十八祖是謗。唐土六祖是謗。天下老和尚是謗。諸人是謗。山僧是謗。于中還有不謗者也無。談玄說妙河沙數。爭似雙峰謗得親。師示疾。門弟子。教授汪公喬年至省候。師以後事委之。示以偈曰。識則識自本心。見則見自本性。識得本心本性。正是宗門大病。注曰。爛泥中有刺。莫道不疑好。黎明沐浴更服。加趺而逝。阇維五色設利。煙所至處累然。齒舌不壞。塔于寺之西。

撫州白楊法順禪師

綿州文氏子。依止佛眼。聞普說。舉傅大士心王銘云。水中鹽味。色里膠青。決定是有。不見其形。師于言下有省。后觀寶藏迅轉。頓明大法。趨丈室作禮。呈偈曰。頂有異峰云冉冉。源無別派水泠泠。遊山未到山

【現代漢語翻譯】現代漢語譯本：牢籠。六句之外沒有目標。正在這個時候，如何說出一句？就像傾蓋相遇，雖然同路但車轍不同，不如互相攜手登上高臺。上堂。舉趙州禪師開示大眾說：『老僧除了早晚兩次的齋粥，其他都是雜用心的地方。』禪師說：『今天六月初一，行者擊鼓，長老升座。你們這些人總來這裡雜用心。』上堂。舉僧人問雲門禪師：『如何是驚人句？』雲門禪師說：『響。』禪師說：『雲門禪師回答這個僧人的話，不應該就此作罷，卻鼓起吃粥吃飯的力氣，當作平生本事。』上堂。黃梅時節下雨，麥秋時節寒冷。這樣理解就太沒有道理了。時節因緣和佛性的意義，都需要像骷髏一樣乾乾淨淨。開示大眾。舉璣和尚問僧人：『禪以什麼為義？』眾僧的回答都不契合道理。僧人請教璣和尚，璣和尚代為回答說：『以謗為義。』禪師說：『三世諸佛是謗（對傳統觀念的否定），西天二十八祖是謗，唐土六祖是謗，天下的老和尚是謗，諸位是謗，山僧也是謗。』其中還有不謗的人嗎？談玄說妙如同恒河沙數，怎比得上雙峰禪師的『謗』來得親切。禪師生病。門下弟子、教授汪公喬年到來看望。禪師將後事委託給他，並留下偈語說：『識，就要認識自己的本心；見，就要見到自己的本性。認識到本心本性，正是宗門的大病。』註解說：『爛泥中有刺，不要說沒有疑惑就好。』黎明時分沐浴更衣，結跏趺坐而逝。火化後有五色舍利（佛教聖物），煙所飄到的地方都堆積如山。牙齒和舌頭沒有損壞。塔建在寺廟的西邊。

撫州白楊法順禪師綿州文氏之子。依止佛眼禪師。聽到佛眼禪師普說，舉傅大士《心王銘》說：『水中鹽味，色里膠青，決定是有，不見其形。』禪師在言下有所領悟。後來觀看《寶藏論》迅疾運轉，頓時明白大法。前往丈室向佛眼禪師作禮，呈上偈語說：『頂上有奇異的山峰，雲霧繚繞；源頭沒有別的支流，泉水清澈泠泠。遊山還沒有到達山頂』

【English Translation】 English version: A cage. There is no target outside the six phrases. At just such a time, how should one utter a phrase? 'Meeting by chance, though on the same road, the ruts differ; better to join hands and ascend the high platform together.' Entering the hall. He cited Zhao Zhou (a famous Chan master) addressing the assembly, saying, 'This old monk, apart from the two times of daily gruel and rice, everything else is a place of miscellaneous mental activity.' The Master said, 'Today is the first day of the sixth month; the attendant strikes the drum, and the elder ascends the hall. All of you have come here to engage in miscellaneous mental activity.' Entering the hall. He cited a monk asking Yun Men (another famous Chan master), 'What is a startling phrase?' Yun Men said, 'Sound.' The Master said, 'Yun Men's response to this monk should not have ended there; instead, he puffed up his gruel-and-rice energy, taking it as his lifelong skill.' Entering the hall. 'Yellow plum rains, the cold of the wheat harvest. To understand it like that is utterly unreasonable. Seasonal conditions and the meaning of Buddha-nature all require a skull, dry and clean.' Instructing the assembly. He cited Zen Master Ji asking a monk, 'What does Zen take as its meaning?' The assembly's answers all failed to accord with reason. The monk asked for further instruction from Ji. Ji answered on his behalf, saying, 'It takes slander as its meaning.' The Master said, 'The Buddhas of the three worlds are slander (a negation of traditional concepts), the twenty-eight patriarchs of the Western Heaven are slander, the Sixth Patriarch of Tang China is slander, all the old monks in the world are slander, you are slander, and this mountain monk is slander.' Among them, is there anyone who does not slander? Discussing the mysterious and expounding the wonderful are like the sands of the Ganges; how can they compare to the intimacy of Shuangfeng's (another Chan master) 'slander?' The Master fell ill. His disciples, including Professor Wang Gong Qiao Nian, came to inquire after him. The Master entrusted him with his affairs after death, and left a verse, saying, 'To recognize is to recognize one's own original mind; to see is to see one's own original nature. To recognize the original mind and original nature is precisely the great illness of the Zen school.' A note says, 'There are thorns in the mud; do not say that it is good to have no doubts.' At dawn, he bathed and changed his clothes, sat in the lotus position, and passed away. After cremation, there were five-colored sariras (Buddhist relics), and the places where the smoke reached were piled high. His teeth and tongue remained intact. The pagoda was built to the west of the temple.

Chan Master Fayun of Baiyang in Fuzhou He was a son of the Wen family in Mianzhou. He relied on Zen Master Foyan. He heard Foyan's general discourse, citing the 'Mind King Inscription' of Layman Fu Daishi, saying, 'The taste of salt in water, the glue-like green in color, is certainly there, but its form is not seen.' The Master had an awakening upon hearing these words. Later, he watched the swift turning of the 'Treasure Store Treatise' and suddenly understood the great Dharma. He went to Foyan's room, made obeisance, and presented a verse, saying, 'On the top there are strange peaks, clouds swirling; the source has no other branches, the spring water is clear and cold. Traveling the mountains, I have not yet reached the summit.'

窮處。終被青山礙眼睛。眼笑而可之。住後上堂。好事堆堆疊疊來。不須造作與安排。落林黃葉水推去。橫谷白雲風捲回。寒雁一聲情念斷。霜鐘才動我山摧。白楊更有過人處。盡夜寒爐撥死灰。忽有個衲僧出來道。長老少賣弄。得恁么窮乞相。山僧祇向他道。卻被你道著。上堂。我手何似佛手。天上南星北斗。我腳何似驢腳。往事都來忘卻。人人盡有生緣。個個足方頂圓。大愚灘頭立處。孤月影射深灣。會不得見還難。一曲漁歌過遠灘。示眾。染緣易就。道業難成。不了目前。萬緣差別。祇見境風浩浩。凋殘功德之林。心火炎炎。燒盡菩提之樹。道念若同情念。成佛多時。為眾一似為己。彼此事辦。不見他非我是。自然上敬下恭。佛法時時現前。煩惱塵塵解脫。上堂。雞啼曉月。狗吠枯樁。只可默會。難入思量。看不見處。動地放光。說不到處。天地玄黃。撫城尺六狀紙。元來出在清江。大眾。分明話出人難見。昨夜三更月到窗。上堂。風吹茆茨屋脊漏。雨打阇黎眼睛濕。恁么分明卻不知。卻來這裡低頭立。(時紹燈上座聞之有省。后住婺之廣教)因病示眾。久病未嘗推木枕。人來多是問如何。山僧據問隨緣對。窗外黃鸝口更多。只如七尺之軀。甚處受病。眾中具眼者。試為山僧指出病源。眾下語。皆不契。師自拊

【現代漢語翻譯】現代漢語譯本窮困之處，最終還是被眼前的青山阻礙了視線。（雖然）眼睛笑著認可了（這種狀態）。住持之後上堂說法：好事堆積而來，不需要人為造作和安排。凋零的樹葉被水沖走，橫向山谷中的白雲被風捲回。寒雁一聲鳴叫，情念斷絕；霜鐘剛剛敲響，我的山居茅舍似乎都要崩塌。白楊樹更有過人之處，整夜在寒冷的爐子里撥弄將熄滅的灰燼。忽然有個僧人出來說：『長老少賣弄了，（你）顯得這麼窮困潦倒。』山僧只是對他說：『卻被你道著了（說中了）。』上堂說法：我的手像不像佛手？（就像）天上的南星和北斗星。我的腳像不像驢腳？（就像）往事都已忘卻。人人都具有與生俱來的因緣，個個都腳是方的，頭是圓的。（就像）大愚禪師站在灘頭，孤單的月影倒映在深灣裡。領會不了（佛法）就難以見到（真理），一曲漁歌飄過遙遠的沙灘。開示大眾：隨順外緣容易，成就道業艱難。不瞭解眼前（的實相），就會產生萬種差別。只看到境風浩浩蕩蕩，凋殘了功德之林；心火熊熊燃燒，燒盡了菩提之樹。如果修道的念頭能像情念一樣強烈，成佛早就實現了。為大眾做事就像為自己做事一樣，彼此的事情都能辦好。不去看別人的過失，自然就會上敬下恭，佛法時時顯現於眼前，煩惱塵塵得到解脫。上堂說法：雞啼叫，曉月還掛在天上；狗吠叫，對著枯樹樁。這些只能默默領會，難以用思量來理解。在看不見的地方，（佛光）震動大地，放出光明；在說不到的地方，（蘊含著）天地玄黃的奧秘。（就像）撫州城裡六寸長的訴狀，原來出自清江。大眾！（我）分明說出（真相）卻難以被人理解，昨夜三更時分，月光照到窗前。上堂說法：風吹茅草屋頂漏雨，雨打得老和尚眼睛都濕了。這麼分明（的道理）卻不知道，卻來這裡低頭站立。（當時紹燈上座聽了有所領悟，後來住持婺州的廣教寺）因病開示大眾：久病以來，未曾放下木枕。人來大多是問（我）怎麼樣了。山僧根據提問，隨緣回答。窗外的黃鸝鳥叫得更歡了。就如這七尺之軀，到底哪裡生病了？大眾中具有慧眼的人，試著為山僧指出病源。（大眾回答，都不契合）禪師自己拍打（身體）

【English Translation】 English version In a poor place, one's eyes are ultimately obstructed by the green mountains. (Yet) the eyes smile and accept it. After becoming the abbot, he ascended the hall to preach: Good things come in heaps, requiring no artificial creation or arrangement. Fallen yellow leaves are swept away by the water, and white clouds in the transverse valley are rolled back by the wind. The cry of a cold goose severs emotional thoughts; the frost bell has just rung, and my mountain dwelling seems about to collapse. The white poplar tree has even more outstanding qualities, stirring the dying embers in the cold stove all night long. Suddenly, a monk came out and said, 'Elder, stop showing off; you appear so poor and destitute.' The mountain monk simply said to him, 'You've hit the nail on the head.' Ascending the hall to preach: Are my hands like the Buddha's hands? (Like) the southern and northern stars in the sky. Are my feet like a donkey's feet? (Like) past events are all forgotten. Everyone has innate affinities, and each person has square feet and a round head. (Like) Dàyú (Great Fool) stands on the beach, and the lonely moon's reflection is cast in the deep bay. If you don't understand (the Dharma), it's difficult to see (the truth), a fisherman's song passes over the distant beach. Instructing the assembly: Following external conditions is easy, accomplishing the path is difficult. Not understanding the present moment (reality) will lead to myriad differences. Only seeing the vast and mighty winds of circumstances, withering the forest of merit; the blazing fire of the mind, burning the tree of Bodhi. If the thought of cultivating the path were as strong as emotional thoughts, enlightenment would have been achieved long ago. Doing things for the assembly is like doing things for oneself; each other's affairs can be accomplished. Not seeing others' faults and my own righteousness, naturally there will be respect from above and reverence from below, the Buddha's Dharma will always appear before one's eyes, and afflictions will be liberated from dust to dust. Ascending the hall to preach: The rooster crows, and the morning moon still hangs in the sky; the dog barks, facing the dry tree stump. These can only be silently understood, difficult to comprehend with thought. In the place that cannot be seen, (the Buddha's light) shakes the earth and emits light; in the place that cannot be spoken of, (there lies) the mystery of heaven and earth. (Like) the six-inch-long petition from Fǔzhōu (Prefecture), originally coming from the Qīngjiāng (Clear River). Assembly! (I) clearly speak out (the truth), yet it is difficult for people to understand; last night, at the third watch, the moonlight shone through the window. Ascending the hall to preach: The wind blows, and the thatched roof leaks; the rain wets the eyes of the old monk. Knowing so clearly (the principle) yet not understanding, instead coming here to stand with heads bowed. (At that time, Upāsaka Shàodēng (Lamp Successor) heard this and had some understanding, later becoming the abbot of Guǎngjiào (Vast Teaching) Temple in Wùzhōu (Wù Prefecture)) Instructing the assembly due to illness: Having been ill for a long time, I have not put down the wooden pillow. People come mostly to ask how (I) am. The mountain monk answers according to the questions, responding to conditions. The orioles outside the window sing even more joyfully. Just like this seven-foot body, where exactly is it sick? Those with discerning eyes in the assembly, try to point out the source of the mountain monk's illness. (The assembly's answers did not match) The Chan master patted (his body) himself.

掌一下。作嘔吐聲。又云。好個木枕子。師律身清苦。出入唯杖笠獨行。后示寂。阇維收舍利。目睛齒舌數珠。同靈骨塔于寺西。

南康軍云居法如禪師

丹丘胡氏子。依護國瑞禪師祝髮。登具。遍參浙右諸宗匠。晚至龍門。以平日所證白佛眼。眼曰。此皆學解非究竟事。欲了生死。當求妙悟。師駭然諦信。一日命主香積。以道業未辦固辭。眼勉曰。姑就職。其中大有人。為汝說法。未幾。晨興開廚門。望見聖僧。契所未證。即白佛眼。眼曰。這裡還見聖僧么。師詣前。問訊叉手而立。眼曰。向汝道。大有人為汝說法。住後上堂。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。向這裡。有無俱遣。得失兩亡。直得十方諸佛不見諸人。且道。十二時中。向甚麼處。安身立命。披蓑側立千峰外。引水澆蔬五老前。上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。云居又且不然。乾坤之內。宇宙之間。中有一寶。擲下拄杖云。大眾。也須識取。

南康軍歸宗真牧正賢禪師

潼川陳氏子。世為名儒。幼從三聖海澄為苾芻。具滿分戒。游成都。依大慈秀公。習經論。凡典籍過目成誦。義亦頓曉。秀稱為經藏子。出蜀謁諸尊宿。后扣佛眼。一日入室。眼舉。慇勤抱得旃檀樹。語聲未絕。師頓悟。

【現代漢語翻譯】現代漢語譯本：『掌一下。』（模仿）作嘔吐聲。又說：『好一個木枕頭。』禪師生活清苦，出入唯有手杖和斗笠，獨自修行。後來圓寂，火化后得到舍利（Śarīra，遺骨或骨灰）。眼珠、牙齒、舌頭和念珠，一同與靈骨安放在寺廟西邊的塔中。

南康軍云居法如禪師

是丹丘胡氏之子。依從護國瑞禪師剃度出家，受具足戒。廣泛參訪浙右一帶的諸位宗師。晚年到龍門參訪佛眼禪師。將平日所證悟的道理稟告佛眼禪師。佛眼禪師說：『這些都是學來的理解，不是究竟的道理。想要了脫生死，應當尋求妙悟。』禪師聽后震驚而信服。一天，禪師被安排管理香積廚（寺院廚房），因為道業未成而堅決推辭。佛眼禪師勉勵他說：『暫且就職，其中定有人為你說法。』不久，早晨打開廚房門，望見聖僧（賢聖僧人），契合了之前未曾證悟的道理，立即稟告佛眼禪師。佛眼禪師說：『這裡還能見到聖僧嗎？』禪師走到佛眼禪師面前，行問訊禮，叉手而立。佛眼禪師說：『早就對你說過，定有人為你說法。』住持云居寺後上堂說法：『一法若是有，毗盧遮那佛（Vairocana，報身佛）就墮落在凡夫的境界；萬法若是無，普賢菩薩（Samantabhadra，大乘菩薩）就失去了他的境界。』在這裡，有和無都要拋棄，得和失都要忘卻，直接達到十方諸佛都見不到諸人的境界。那麼，一天十二個時辰中，在哪裡安身立命呢？披著蓑衣側身站在千峰之外，引水澆灌蔬菜在五老峰前。上堂說法：『乾坤之內，宇宙之間，中有一寶，秘藏在形山。』云居禪師卻不是這樣認為，『乾坤之內，宇宙之間，中有一寶，』擲下拄杖說：『大眾，也必須認識它。』

南康軍歸宗真牧正賢禪師

是潼川陳氏之子，世代都是著名的儒生。年幼時跟隨三聖海澄出家為沙彌，受持具足戒。遊歷成都，依止大慈秀公，學習經論。凡是典籍，看過一遍就能背誦，義理也能立刻明白。秀公稱他為『經藏子』。離開四川后拜訪各地的尊宿，後來參拜佛眼禪師。一天入室請益，佛眼禪師舉起『慇勤抱得旃檀樹』（比喻執著于外在形式，而不能領悟佛法的真諦）這句話，話音未落，禪師就頓悟了。

【English Translation】 English version: 『Slap!』 (Imitating) a vomiting sound. He also said, 『What a good wooden pillow!』 The master lived a simple and austere life, always traveling alone with only a staff and a bamboo hat. Later, he passed away peacefully. After cremation, Śarīra (relics, remains or ashes) were collected. The eyeballs, teeth, tongue, and prayer beads were placed together with the spiritual bones in a pagoda west of the temple.

Chan Master Faru of Yunju in Nankang Commandery

He was a son of the Hu family in Danqiu. He was tonsured by Chan Master Rui of Huguo Temple and received the full precepts. He widely visited various masters in the Zhejiang area. Later in his life, he visited Longmen and reported his daily insights to Chan Master Foyan. Foyan said, 『These are all learned understandings, not the ultimate truth. If you want to be free from birth and death, you should seek profound enlightenment.』 The master was shocked and believed him. One day, he was assigned to manage the kitchen (Xiangjichu), but he firmly declined because his practice was not yet complete. Foyan encouraged him, saying, 『Take the position temporarily, there must be someone there to teach you the Dharma.』 Not long after, he opened the kitchen door in the morning and saw a Sangha (venerable monk), which corresponded with what he had not yet realized. He immediately reported to Foyan. Foyan said, 『Can you still see the Sangha here?』 The master went to Foyan, made a greeting, and stood with his hands clasped. Foyan said, 『I told you long ago that there must be someone to teach you the Dharma.』 After residing at Yunju Temple, he gave a Dharma talk, saying, 『If one Dharma exists, Vairocana (the embodiment of the Dharma body) falls into the realm of ordinary people; if all Dharmas do not exist, Samantabhadra (a Bodhisattva) loses his realm.』 Here, both existence and non-existence must be abandoned, and both gain and loss must be forgotten, directly reaching the state where all Buddhas in the ten directions cannot see anyone. So, where do you settle your body and mind in the twelve hours of the day? Wearing a straw raincoat and standing sideways outside the thousand peaks, drawing water to irrigate vegetables in front of the Five Old Peaks. Giving a Dharma talk: 『Within the universe, there is a treasure hidden in Mount Xing.』 Chan Master Yunju does not think so, 『Within the universe, there is a treasure,』 he threw down his staff and said, 『Everyone, you must also recognize it.』

Chan Master Zhengxian of Guizong in Nankang Commandery

He was a son of the Chen family in Tongchuan, and his family had been famous Confucian scholars for generations. As a child, he followed Sansheng Haicheng to become a novice monk and received the full precepts. He traveled to Chengdu and relied on Da Ci Xiugong to study the scriptures and treatises. He could recite any classic after reading it once, and he could immediately understand the meaning. Xiugong called him 『the son of the scripture treasury.』 After leaving Sichuan, he visited various venerable monks, and later visited Chan Master Foyan. One day, he entered the room for instruction, and Foyan raised the phrase 『Diligently embracing the sandalwood tree』 (an analogy for clinging to external forms and failing to understand the true meaning of the Dharma). Before the words were finished, the master had a sudden enlightenment.

眼曰。經藏子。漏逗了也。自是與師商確淵奧。亹亹無盡。眼稱善。因手書真牧二字授之。紹興己巳。歸宗虛席。郡侯以禮請。堅臥不應。寶文李公懋。嘗問道于師。同屬官強之。乃就。上堂。且第一句如何道。汝等若向世界未成時。父母未生時。佛未出世時。祖師未西來時。道得。已是第二句。且第一句如何道。直饒你十成道得。未免左之右之。卓拄杖下座。上堂。良久。召大眾曰。作么生。若也擬議。賢上座。謾你諸人去也。打地和尚瞋他。秘魔巖主擎個叉兒。胡說亂道。遂將一摑成齏粉。散在十方世界。還知么。舉拂子曰。而今卻在拂子頭上說。一切智智清凈。無二無二分。無別無斷故。還聞么。閻老子知得乃曰。賢上座。你若相當去。不妨奇特。咸不相當。總在我手裡。祇向他道。閻老子。你也退步。摸索鼻孔看。擊禪床下座。僧問。久默斯要。已泄真機。學人上來。請師開示。師曰。耳朵在甚麼處。曰一句分明該萬象。師曰。分明底事作么生。曰臺星照臨。枯木回春。師曰。換卻你眼睛。

安吉州道場正堂明辯禪師

本郡俞氏子。幼事報本蘊禪師。圓顱受具。后謁諸名宿。至西京少林。聞僧舉佛眼以古詩。發明罽賓王斬師子尊者話曰。楊子江頭楊柳春。楊華愁殺渡江人。一聲羌笛離亭晚。君向

瀟湘我向秦。師默有所契。即趨龍門求入室。佛眼問。從上祖師。方冊因緣。許你會得。忽舉拳曰。這個因何喚作拳。師擬對。眼筑其口曰。不得作道理。於是頓去知見。住後上堂。猛虎口邊拾得。毒蛇頭上安排。更不釘樁搖櫓。回頭別有生涯。婆子被我勘破了。大悲院裡有村齋。上堂。凈五眼。涌金春色晚。得五力。吹落碧桃華。唯證乃知難可測。卓拄杖曰。一片何人得。流經十萬家。上堂。三祖道。但莫憎愛。洞然明白。當時老僧若見。便與一摑。且道。是憎邪。是愛邪。近來經界稍嚴。不許詭名挾佃。解夏上堂。十五日已前不得去。少林只履無藏處。十五日已后不得住。桂子天香和雨露。正當十五日又且如何。呵呵呵。風流不在著衣多。上堂。舉僧問投子。大死底人卻活時如何。子曰。不許夜行。投明須到。師曰。我疑千年蒼玉精。化為一片秋水骨。海神欲護護不得。一旦鰲頭忽擎出。上堂。華開隴上。柳綻堤邊。黃鶯調叔夜之琴。芳草入謝公之句。何必聞聲悟道。見色明心。非唯水上覓漚。已是眼中著屑。擘開胸曰。汝等當觀吾紫磨金色之身。今日則有。明日則無。大似無風起浪。全不知羞。且道。今日事作么生。好個迷逢達磨。不知誰解承當。僧問。如何是佛。師乃鳴指三下。問語默涉離微。如何通不犯。

【現代漢語翻譯】現代漢語譯本：瀟湘我向秦（地名，人名）。師默然心領神會。立即前往龍門請求成為入室弟子。佛眼（禪師名號）問道：『從上代祖師以來，方冊文字的因緣，你或許能夠領會。』忽然舉起拳頭說：『這個因何叫做拳頭？』禪師想要回答，佛眼用手堵住他的嘴說：『不得用道理來解釋。』於是禪師頓悟，去除知見。住持寺院後上堂說法：『猛虎口邊拾得，毒蛇頭上安放。更不釘樁搖櫓，回頭另有新的生活。老婆子被我識破了，大悲院裡有村裡的齋飯。』上堂說法：『清凈五眼，涌出如黃金般的春色已晚。得到五力，吹落碧桃花。唯有親身證悟才能知曉難以測度。』拄著禪杖說：『一片（指禪意）有誰能得到？流經十萬戶人家。』上堂說法：『三祖（僧璨）說：只要不憎恨不喜愛，就能通透明白。當時老僧如果見到，便給他一巴掌。』且說，這是憎恨呢，還是喜愛呢？近來邊界管理稍微嚴格，不允許冒名頂替，兼併田地。解夏上堂說法：『十五日之前不得離開，少林寺的只履（達摩的鞋子）無處藏身。十五日之後不得停留，桂花的香氣和著雨露。』正在十五日這天又該如何呢？哈哈哈，風流不在於穿衣多少。上堂說法：『舉僧人問投子（禪師名號）：大死底人卻活時如何？投子說：不許夜行，天亮必須到達。』禪師說：『我懷疑千年蒼老的玉石精華，化為一片秋水般的骨骼。海神想要保護也保護不了，一旦被鰲的頭頂忽然托出。』上堂說法：『花開在山坡上，柳樹綻放在堤岸邊。黃鶯彈奏叔夜的琴，芳草進入謝公的詩句。何必一定要聽到聲音才悟道，見到顏色才明白心性。這不僅是在水上尋找水泡，已經是眼睛裡進了灰塵。』敞開胸膛說：『你們應當觀看我紫磨金色的身體，今天還有，明天就沒有了。』很像無風起浪，完全不知羞恥。且說，今天的事情該怎麼做？好一個迷路的遇到了達摩，不知道誰能承擔。僧人問：如何是佛？禪師於是彈指三下。問：言語和沉默都涉及離微，如何才能做到不違犯？

【English Translation】 English version: I, Xiaoxiang, turned to Qin (place name, person's name). The master understood tacitly. Immediately went to Longmen to request to become an inner disciple. Foyan (Zen master's title) asked: 'From the ancestral masters of the past, the karmic connection of written words, perhaps you can comprehend.' Suddenly raised his fist and said: 'Why is this called a fist?' The Zen master was about to answer, but Foyan blocked his mouth with his hand, saying: 'Do not explain with reasoning.' Thereupon, the Zen master had a sudden enlightenment, removing knowledge and views. After residing in the monastery and ascending the hall to preach: 'Picked up from the mouth of a fierce tiger, placed on the head of a poisonous snake. No longer nailing stakes or rowing oars, turning back there is a new life. The old woman has been seen through by me, in the Great Compassion Monastery there is village vegetarian food.' Ascending the hall to preach: 'Pure five eyes, golden spring colors emerge late. Obtaining the five powers, blowing down the peach blossoms. Only through personal realization can one know the immeasurable.' Leaning on the staff and saying: 'Who can obtain a piece (referring to Zen meaning)? Flowing through hundreds of thousands of households.' Ascending the hall to preach: 'The Third Patriarch (Sengcan) said: Just do not hate or love, and you will be thoroughly clear. If the old monk had seen it at that time, he would have given him a slap.' And say, is this hatred or love? Recently, border management has been slightly stricter, and it is not allowed to impersonate and annex land. Ascending the hall to preach at the end of the summer retreat: 'Before the fifteenth day, one must not leave, the sandal of Shaolin Temple (Bodhidharma's shoe) has nowhere to hide. After the fifteenth day, one must not stay, the fragrance of osmanthus blends with rain and dew.' What should be done on the fifteenth day? Hahaha, elegance is not about how much clothing one wears.' Ascending the hall to preach: 'A monk asked Touzi (Zen master's title): What happens when a person who has died completely comes back to life? Touzi said: No night travel is allowed, you must arrive by dawn.' The Zen master said: 'I suspect that the essence of a thousand-year-old jade, has transformed into a piece of autumn water-like bone. The sea god wants to protect it but cannot, once it is suddenly lifted by the head of an Ao turtle.' Ascending the hall to preach: 'Flowers bloom on the hillside, willows bloom on the embankment. The yellow oriole plays Shuye's zither, fragrant grass enters Xie Gong's verses. Why must one hear the sound to realize the Tao, see the color to understand the nature of the mind. This is not only looking for bubbles on the water, it is already dust in the eyes.' Opening his chest and saying: 'You should observe my purple-gold body, today it is still there, tomorrow it will be gone.' It is very much like waves rising without wind, completely shameless. And say, what should be done today? A good lost person meets Bodhidharma, I don't know who can take on the responsibility. A monk asked: What is Buddha? The Zen master then snapped his fingers three times. Asked: Speech and silence both involve subtle deviations, how can one avoid violating them?'

師曰。橫身三界外。獨脫萬機前。曰祇如風穴道。長憶江南三月里。鷓鴣啼處百華香。又作么生。師曰。說這個不唧𠺕漢作么。曰嫩竹搖金風細細。百華鋪地日遲遲。師曰。你向甚麼處見風穴。曰眼裡耳里絕瀟灑。師曰。料掉無交涉。問蓮華未出水時如何。師曰。未過冬至莫道寒。曰出水后如何。師曰。未過夏至莫道熱。曰出與未出時如何。師曰。三十年後不要錯舉。問如何是佛。師曰。無柴猛燒火。曰如何是法。師曰。貧做富裝裹。曰如何是僧。師曰。賣扇老婆手遮日。曰如何是和尚栗棘蓬。師曰。不答此話。曰為甚麼不答。師大笑曰。吞不進。吐不出。問如何是一喝如金剛王寶劍。師曰。古墓毒蛇頭戴角。曰如何是一喝如踞地師子。師曰。虛空笑點頭。曰如何是一喝如探竿影草。師曰。石人拍手笑呵呵。曰如何是一喝不作一喝用。師曰。布袋里豬頭。曰四喝已蒙師指示。向上還有事也無。師曰。有。曰如何是向上事。師曰。鋸解秤錘。隨聲便喝。佛眼忌拈香。龍門和尚。闡提潦倒。不信佛法。滅除禪道。拶破毗盧向上關。貓兒洗面自道好。一炷沉香爐上然。換手槌胸空懊惱。遂搖手曰。休懊惱。以坐具搭肩上作女人拜曰。莫怪下房媳婦。觸忤大人好。室中垂問曰。貓兒為甚麼愛捉老鼠。又曰。板鳴因甚麼狗吠。師

【現代漢語翻譯】現代漢語譯本師[僧人]說：『橫身於三界之外（三界指欲界、色界、無色界），超脫于萬機之前。』（僧人）問：『如果像風穴（禪宗祖師名號）所說，長久憶念江南三月的美好景色，鷓鴣啼叫之處百花飄香，又該如何理解呢？』師說：『說這些不相干的話做什麼？』（僧人）說：『嫩竹搖曳，金風細細；百花鋪地，日影遲遲。』師說：『你從哪裡見到風穴？』（僧人）說：『眼裡耳里，絕頂瀟灑。』師說：『恐怕毫無瓜葛。』（僧人）問：『蓮花未出水時如何？』師說：『未過冬至，莫說寒冷。』（僧人）問：『出水后如何？』師說：『未過夏至，莫說炎熱。』（僧人）問：『出與未出時如何？』師說：『三十年後，不要錯誤引用。』（僧人）問：『如何是佛（覺悟者）？』師說：『無柴而猛燒火。』（僧人）問：『如何是法（佛法）？』師說：『貧窮卻裝作富有的樣子。』（僧人）問：『如何是僧（僧侶）？』師說：『賣扇子的老婦用手遮擋陽光。』（僧人）問：『如何是和尚，像栗棘蓬（一種帶刺的植物）一樣？』師說：『不回答這個問題。』（僧人）問：『為什麼不回答？』師大笑說：『吞不進，吐不出。』（僧人）問：『如何是一喝如金剛王寶劍？』師說：『古墓里的毒蛇頭戴角。』（僧人）問：『如何是一喝如踞地師子？』師說：『虛空笑著點頭。』（僧人）問：『如何是一喝如探竿影草？』師說：『石人拍手笑呵呵。』（僧人）問：『如何是一喝不作一喝用？』師說：『布袋里的豬頭。』（僧人）說：『四喝已經蒙受您的指示，向上還有事嗎？』師說：『有。』（僧人）問：『如何是向上事？』師說：『鋸解秤錘。』隨聲便喝。佛眼（禪宗祖師名號）忌諱拈香，龍門和尚（禪宗祖師名號）闡提潦倒，不信佛法，滅除禪道，拶破毗盧（佛名，意為遍一切處）向上關，貓兒洗面自道好。一炷沉香爐上然，換手槌胸空懊惱。』於是搖手說：『休懊惱。』用坐具搭在肩上，作出女人的拜姿說：『莫怪下房媳婦，觸忤大人好。』室中垂問說：『貓兒為什麼愛捉老鼠？』又說：『板鳴因為什麼狗吠？』師[僧人]

【English Translation】 English version The Master [monk] said, 'Transcending the Three Realms (the realms of desire, form, and formlessness), standing apart from the myriad affairs.' (The monk) asked, 'If, like Fengxue (name of a Chan Buddhist master) said, one were to long remember the beautiful scenery of the third month in Jiangnan, where the partridges sing and a hundred flowers exude fragrance, how should one understand this?' The Master said, 'What's the point of talking about such irrelevant things?' (The monk) said, 'Tender bamboo sways, the golden wind is gentle; a hundred flowers carpet the ground, the sun lingers.' The Master said, 'Where did you see Fengxue?' (The monk) said, 'In the eyes and ears, utterly unrestrained.' The Master said, 'I'm afraid there's no connection at all.' (The monk) asked, 'What is it like when the lotus flower has not yet emerged from the water?' The Master said, 'Before the winter solstice, don't speak of cold.' (The monk) asked, 'What is it like after it emerges from the water?' The Master said, 'Before the summer solstice, don't speak of heat.' (The monk) asked, 'What is it like when it has emerged and not emerged?' The Master said, 'Thirty years from now, don't quote it incorrectly.' (The monk) asked, 'What is Buddha (the enlightened one)?' The Master said, 'Burning fire fiercely without firewood.' (The monk) asked, 'What is Dharma (Buddhist teachings)?' The Master said, 'Being poor but pretending to be rich.' (The monk) asked, 'What is Sangha (the monastic community)?' The Master said, 'An old woman selling fans uses her hand to shield the sun.' (The monk) asked, 'What is a monk like, like a chestnut hedgehog (a thorny plant)?' The Master said, 'I won't answer this question.' (The monk) asked, 'Why won't you answer?' The Master laughed and said, 'Can't swallow it, can't spit it out.' (The monk) asked, 'What is a shout like the Vajra King's precious sword?' The Master said, 'A poisonous snake in an ancient tomb wears horns.' (The monk) asked, 'What is a shout like a lion crouching on the ground?' The Master said, 'Emptiness smiles and nods.' (The monk) asked, 'What is a shout like probing the grass with a pole?' The Master said, 'A stone man claps his hands and laughs heartily.' (The monk) asked, 'What is a shout that is not used as a shout?' The Master said, 'A pig's head in a cloth bag.' (The monk) said, 'I have already received your instructions on the four shouts, is there anything further?' The Master said, 'Yes.' (The monk) asked, 'What is the further matter?' The Master said, 'Sawing apart the steelyard.' Then he shouted accordingly. Foyan (name of a Chan Buddhist master) avoids burning incense, Longmen Heshang (name of a Chan Buddhist master) is an icchantika (a person incapable of enlightenment) and dissolute, does not believe in the Buddha Dharma, destroys the Chan path, breaks through the upward barrier of Vairocana (name of a Buddha, meaning omnipresent), a cat washes its face and praises itself. A stick of agarwood burns on the censer, changing hands and beating the chest in vain regret.' Then he waved his hand and said, 'Stop regretting.' He draped the sitting cloth over his shoulder, made a woman's bow, and said, 'Don't blame the lower house wife for offending the great man.' In the room, he asked, 'Why do cats love to catch mice?' And also said, 'Why do dogs bark when the board sounds?' The Master [monk]

家風嚴冷。初機多憚之。因贊達磨曰。升元閣前懡㦬。洛陽峰畔乖張。皮髓傳成話霸。只履無處埋藏。不是一番寒徹骨。覓得梅華撲鼻香。雪堂行一見。大稱賞曰。先師猶有此人在。只消此贊。可以坐斷天下人舌頭。由是衲子奔湊。臨終登座。拈拄杖。於左邊卓一下曰。三十二相無此相。于右邊卓一下曰。八十種好無此好。僧繇一筆畫成。志公露出草藁。又卓一下。顧大眾曰。莫懊惱。直下承當休更討。下座。歸方丈。儼然趺坐而逝。火后收靈骨設利。藏所建之塔。曰仙人山。

潭州方廣深禪師

僧問。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。未審意旨如何。師曰。富嫌千口少。貧恨一身多。

世奇首座者

成都人也。遍依師席晚造龍門。一日燕坐瞌睡間。群蛙忽鳴。誤聽為淨髮版響亟趨往。有曉之者。曰蛙鳴非版也。師恍然。詣方丈剖露。佛眼曰。豈不見羅睺羅。師遽止曰。和尚不必舉。待去自看。未幾有省。乃占偈曰。夢中聞版響。覺后蝦蟆啼。蝦蟆與版響。山嶽一時齊。由是益加參究。洞臻玄奧。眼命分座。師固辭曰。此非細事也。如金針刺眼。毫髮若差。睛則破矣。愿生生居學地而自煅煉。眼因以偈美之曰。有道只因頻退步。謙和元自慣回光。不知已在青雲上。猶更將

【現代漢語翻譯】現代漢語譯本：家風嚴厲冷峻，初學者大多畏懼。因此讚頌達摩（Bodhidharma，禪宗始祖）說：『升元閣前一片茫然，洛陽峰畔事理乖張。皮肉筋骨傳成話語霸權，只履西歸無處埋藏。不是經歷一番寒冷徹骨，怎能尋得梅花撲鼻馨香。』雪堂行一見到此贊，大加讚賞說：『先師門下還有這樣的人！只需這篇讚語，便可堵住天下人的嘴。』因此，學僧們紛紛前來投靠。臨終時，雪堂行一登上法座，拿起拄杖，在左邊敲一下說：『三十二相（Thirty-two marks of the Buddha，佛的三十二種殊勝相貌）沒有這種相。』在右邊敲一下說：『八十種好（Eighty minor marks of perfection，佛的八十種隨形好）沒有這種好。』就像僧繇（Zhang Sengyao，南北朝時期畫家）一筆畫成，志公（Baozhi，南北朝時期僧人）露出草稿。又敲一下，看著大眾說：『不要懊惱，當下承擔，不要再尋求。』說完，走下法座，回到方丈室，端正地跏趺坐而逝。火化后，收取靈骨舍利（Śarīra，佛教聖物，通常指高僧火化后的遺骨），藏於所建的塔中，名為仙人山。

潭州方廣深禪師

有僧人問：『一法如果存在，毗盧遮那佛（Vairocana，報身佛）就墮入凡夫之列；萬法如果不存在，普賢菩薩（Samantabhadra，象徵菩薩的行愿）就失去他的境界。不知禪師您的意思是怎樣？』禪師回答說：『富人嫌一千張嘴吃飯太少，窮人恨自己只有一個身體太多。』

世奇首座

世奇首座是成都人，廣泛參訪各處禪師，晚年才拜訪龍門。一天，他在燕坐（Zazen，禪修）時打瞌睡，忽然聽到一群青蛙鳴叫，誤以為是淨髮版（用於通知僧眾剃頭的木板）的聲音，急忙趕去。有人告訴他，那是蛙鳴，不是淨髮版。世奇恍然大悟，前往方丈室坦白此事。佛眼禪師說：『難道你沒聽說過羅睺羅（Rāhula，釋迦牟尼佛的兒子）的故事嗎？』世奇立刻制止說：『和尚不必舉例，待我自己去看。』不久，他有所領悟，於是作偈說：『夢中聽到版響，醒來卻是蝦蟆啼。蝦蟆與版響，山嶽一時齊。』從此更加參究，徹底領悟玄奧。佛眼禪師命他分座說法，世奇堅決推辭說：『這不是小事啊！如同用金針刺眼，稍微差錯，眼睛就會瞎掉。我願意生生世世待在學習的地方，自我鍛鍊。』佛眼禪師因此用偈語讚美他說：『有道之人只因頻頻退步，謙和之人原本就習慣反觀自照。不知已經身在青雲之上，還更加將自己埋沒。』

【English Translation】 English version: The family tradition was strict and cold, causing many beginners to be apprehensive. Therefore, he praised Bodhidharma (Bodhidharma, the first patriarch of Zen) saying: 'Before the Shengyuan Pavilion, all is confusion; beside the Luoyang Peak, things are perverse. Skin and marrow transmitted become a hegemonic discourse; the single sandal is nowhere to be buried. If not for a bone-chilling cold, how can one find the plum blossom's fragrant scent?' When Xuetang Xingyi saw this praise, he greatly admired it, saying: 'There is still such a person among the disciples of the late master! This praise alone is enough to silence everyone in the world.' Therefore, monks flocked to him. At his death, he ascended the seat, took up his staff, and struck it once on the left, saying: 'The thirty-two marks (Thirty-two marks of the Buddha, the thirty-two auspicious marks of the Buddha) do not have this mark.' He struck it once on the right, saying: 'The eighty minor marks (Eighty minor marks of perfection, the eighty minor marks of perfection of the Buddha) do not have this perfection.' It is like Zhang Sengyao (Zhang Sengyao, a painter of the Southern and Northern Dynasties) completing a painting with one stroke, and Baozhi (Baozhi, a monk of the Southern and Northern Dynasties) revealing a draft. He struck it again, and looking at the assembly, said: 'Do not be annoyed, directly accept it, and seek no further.' After saying this, he descended from the seat, returned to his abbot's room, and sat in full lotus posture and passed away. After cremation, his spiritual bone relics (Śarīra, Buddhist relics, usually referring to the remains of eminent monks after cremation) were collected and enshrined in the pagoda he had built, named Mount Xianren.

Chan Master Fangguang Shen of Tanzhou

A monk asked: 'If one dharma exists, then Vairocana (Vairocana, the Sambhogakaya Buddha) falls into the realm of ordinary beings; if all dharmas do not exist, then Samantabhadra (Samantabhadra, symbolizing the vows and practices of a Bodhisattva) loses his realm. What is your intention, Master?' The Master replied: 'The rich complain that a thousand mouths are too few to feed, the poor hate that they have only one body.'

Chief Seat Shiqi

Chief Seat Shiqi was a native of Chengdu. He visited many teachers and late in life visited Longmen. One day, while sitting in meditation (Zazen, Zen meditation) he dozed off. Suddenly, a chorus of frogs croaked, and he mistakenly thought it was the sound of the hair-cutting board (a wooden board used to notify monks for shaving), and rushed to it. Someone told him that it was the sound of frogs, not the hair-cutting board. Shiqi suddenly realized, and went to the abbot's room to confess this. Chan Master Foyan said: 'Have you not heard the story of Rāhula (Rāhula, the son of Shakyamuni Buddha)?' Shiqi immediately stopped him, saying: 'Venerable Master, there is no need to give an example, I will go and see for myself.' Soon after, he had an awakening, and composed a verse saying: 'In a dream, I heard the sound of the board, waking up, it was the croaking of toads. The toads and the sound of the board, the mountains and peaks are all at once the same.' From then on, he further investigated and thoroughly understood the profound mysteries. Chan Master Foyan ordered him to share the seat and expound the Dharma, but Shiqi firmly declined, saying: 'This is not a small matter! It is like piercing the eye with a golden needle, a slight mistake and the eye will be blinded. I am willing to stay in the place of learning lifetime after lifetime, and train myself.' Chan Master Foyan therefore praised him with a verse, saying: 'The enlightened one only retreats frequently, the humble one is originally accustomed to introspection. Not knowing that he is already in the high clouds, he still buries himself even more.'

身入眾藏。暮年學者力請不容。辭后。因說偈曰。諸法空故我心空。我心空故諸法同。諸法我心無別體。祇在而今一念中。且道。是那一念。眾罔措。師喝一喝而終。

溫州凈居尼慧溫禪師

上堂。舉法眼示眾曰。三通鼓罷。簇簇上來。佛法人事。一時周畢。師曰。山僧道。三通鼓罷。簇簇上來。拄杖不在。苕帚柄聊與三十。

給事馮楫濟川居士

自壯扣諸名宿。最後居龍門。從佛眼遠禪師。再歲。一日同遠經行法堂。偶童子趨庭。吟曰。萬象之中獨露身。遠拊公背曰。好聻。公於是契入。紹興丁巳。除給事。會大慧禪師就明慶開堂。慧下座。公挽之曰。和尚每言于士大夫前曰。此生決不作這蟲豸。今日因甚卻納敗缺。慧曰。盡大地是個杲上座。你向甚處見他。公擬對。慧便掌。公曰。是我招得。越月特丐祠。坐夏徑山。榜其室。曰不動軒。一日慧升座。舉。藥山問石頭曰。三乘十二分教。某甲粗知。承聞。南方直指人心見性成佛。實未明瞭。伏望慈悲示誨。頭曰。恁么也不得。不恁么也不得。恁么不恁么總不得。你作么生。山罔措。頭曰。子緣不在此。可往江西見馬大師去。山至馬祖處。亦如前問。祖曰。有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時教伊揚眉瞬目者是。有時教伊揚眉瞬

【現代漢語翻譯】現代漢語譯本：他深入研究各種經典。晚年有學者極力挽留他，但他不答應，辭別后，作偈說道：『諸法皆空，故我心亦空。我心空寂，故諸法平等無異。諸法與我心並無分別，只在于當下這一念之中。』且說，是哪一念呢？眾人不知所措。禪師大喝一聲，隨即圓寂。

溫州凈居寺的尼姑慧溫禪師

上堂說法時，引用法眼禪師的開示說：『三通鼓聲敲完，大家紛紛上來，佛法的儀式一時圓滿。』慧溫禪師說：『我來說，三通鼓聲敲完，大家紛紛上來，但沒有拄杖，就拿苕帚柄來打三十下。』

給事中馮楫，字濟川的居士

年輕時曾向多位名宿請教。最後住在龍門，跟隨佛眼遠禪師學習兩年。一天，他與佛眼遠禪師在法堂散步，恰逢童子經過庭院，吟誦道：『萬象之中獨露身。』佛眼遠禪師拍著馮楫的背說：『好啊！』馮楫因此頓悟。紹興丁巳年，被任命為給事中。適逢大慧禪師在明慶寺開堂說法，大慧禪師下座后，馮楫拉著他說：『和尚您經常在士大夫面前說：『此生決不做這種蟲豸。』今天為何卻認輸了呢？』大慧禪師說：『整個大地都是杲上座，你從哪裡見到他？』馮楫正要回答，大慧禪師便打了他一掌。馮楫說：『是我自找的。』不久，馮楫特意請求辭官，在徑山寺度過夏天，並將自己的房間命名為『不動軒』。一天，大慧禪師升座說法，引用藥山禪師問石頭禪師的話說：『三乘十二分教（佛教的三乘教法和十二部經），我大致瞭解。聽說南方禪宗直指人心，見性成佛，實在不明白。希望您慈悲開示。』石頭禪師說：『這樣也不行，那樣也不行，這樣那樣都不行。你怎麼辦？』藥山禪師不知所措。石頭禪師說：『你與此無緣，可以去江西見馬祖大師。』藥山禪師到了馬祖大師處，也像之前那樣提問。馬祖大師說：『有時教他揚眉瞬目（舉起眉毛，眨動眼睛），有時不教他揚眉瞬目。有時教他揚眉瞬目，』

【English Translation】 English version: He deeply entered into the various canons. In his later years, scholars earnestly requested him to stay, but he declined. After leaving, he composed a verse saying: 'Since all dharmas are empty, my mind is also empty. Since my mind is empty, all dharmas are the same. All dharmas and my mind have no separate entity, they are only in this one thought right now.' Now, tell me, which is that one thought? The assembly was at a loss. The Chan master gave a shout and then passed away.

Chan Master Huiwen, a nun of Jingju Temple in Wenzhou

In an Dharma talk, she quoted Dharma Eye's instruction to the assembly, saying: 'After the three drumbeats, everyone comes up in crowds, and the Buddhist affairs are completed all at once.' Chan Master Huiwen said: 'I say, after the three drumbeats, everyone comes up in crowds, but there is no staff, so I will use the broom handle to strike thirty times.'

Layman Feng Ji, styled Jichuan, a Giver of Edicts

In his youth, he consulted many famous masters. Finally, he resided at Longmen, following Chan Master Foyan Yuan for two years. One day, he and Chan Master Yuan were walking in the Dharma hall when a boy passed by the courtyard, reciting: 'Alone the body is revealed amidst the myriad phenomena.' Chan Master Yuan patted Feng Ji's back and said: 'Good!' Feng Ji then had an enlightenment. In the year Ding Si of the Shaoxing era, he was appointed as a Giver of Edicts. Coincidentally, Chan Master Dahui was giving a Dharma talk at Mingqing Temple. After Dahui descended from the seat, Feng Ji held him back and said: 'Venerable, you often say in front of the scholar-officials: 'In this life, I will never be such a worm.' Why are you admitting defeat today?' Dahui said: 'The entire earth is Abbot Gao, where do you see him?' As Feng Ji was about to answer, Dahui slapped him. Feng Ji said: 'I brought it upon myself.' Before long, Feng Ji specially requested to resign from his official position and spent the summer at Jingshan Temple, naming his room 'Immovable Hermitage'. One day, Dahui ascended the seat and quoted Yaoshan's question to Stone: 'I roughly understand the Three Vehicles and the Twelve Divisions of the Teachings (the three vehicles of Buddhism and the twelve categories of scriptures). I have heard that the Southern Chan school directly points to the human mind, seeing one's nature and becoming a Buddha, but I really do not understand. I hope you will compassionately instruct me.' Stone said: 'Like that is not acceptable, not like that is not acceptable, like that and not like that are both not acceptable. What do you do?' Yaoshan was at a loss. Stone said: 'Your affinity is not here, you can go to Jiangxi to see Master Mazu.' Yaoshan went to Master Mazu's place and asked the same question as before. Master Mazu said: 'Sometimes I teach him to raise his eyebrows and blink his eyes, sometimes I do not teach him to raise his eyebrows and blink his eyes. Sometimes teaching him to raise his eyebrows and blink his eyes is,'

目者不是。山大悟。慧拈罷。公隨至方丈曰。適來和尚所舉底因緣。某理會得了。慧曰。你如何會。公曰。恁么也不得。蘇嚧娑婆訶。不恁么也不得。㗭唎娑婆訶。恁么不恁么總不得。蘇嚧㗭唎娑婆訶。慧印之以偈曰。梵語唐言。打成一塊。咄哉俗人。得此三昧。公後知邛州。所至宴晦無倦。嘗自詠曰。公事之餘喜坐禪。少曾將脅到床眠。雖然現出宰官相。長老之名四海傳。至二十三年秋。乞休致。預報親知。期以十月三日報終。至日令后聽置高座。見客如平時。至辰巳間。降階望闕肅拜。請漕使攝邛事。著僧衣履踞高座。囑諸官吏及道俗。各宜向道。扶持教門。建立法幢。遂拈拄杖按膝。蛻然而化。漕使請曰。安撫去住如此自由。何不留一頌以表罕聞。公張目索筆書曰。初三十一。中九下七。老人言盡。龜哥眼赤。竟爾長往。建炎后。名山巨剎教藏多不存。公累以已俸印施。凡一百二十八藏。用祝君壽。以康兆民。門人蒲大聘嘗志其事。有語錄頌古。行於世。

開福寧禪師法嗣

潭州大溈月庵善果禪師

信州余氏子。上堂。奚仲造車一百輻。拈卻兩頭除卻軸。以拄杖打一圓相曰。且莫錯認定盤星。卓一卓下座。謝供頭上堂。解猛虎頷下金鈴。驚群動眾。取蒼龍穴里明珠。光天照地。山僧今日到此

【現代漢語翻譯】現代漢語譯本：僧人問：『什麼是「目者不是」？』（「目者不是」：指超越視覺所能及的境界，無法用眼睛來認識的真理。）山大悟禪師回答。（山大悟：人名，一位禪師。）慧拈禪師停止了問答。官員跟隨慧拈禪師來到方丈室說：『剛才和尚您所舉的那個因緣，我理解了。』（因緣：佛教術語，指事物產生和存在的原因和條件。）慧拈禪師問：『你如何理解的？』官員說：『這樣也不對，蘇嚧娑婆訶（蘇嚧娑婆訶：咒語，意義難以確切翻譯，通常用於祈福或表示敬意。）。那樣也不對，㗭唎娑婆訶（㗭唎娑婆訶：咒語，意義難以確切翻譯，通常用於祈福或表示敬意。）。這樣那樣都不對，蘇嚧㗭唎娑婆訶（蘇嚧㗭唎娑婆訶：咒語，意義難以確切翻譯，通常用於祈福或表示敬意。）。』慧拈禪師用偈語印證了他的理解，說：『梵語和漢語，打成一片。可嘆啊，世俗之人，竟然得到了這種三昧。』（三昧：佛教術語，指精神高度集中和統一的狀態。）官員後來做了邛州的地方官，所到之處都喜歡宴飲和隱居，從不厭倦。他曾經自己吟詠道：『公務之餘喜歡坐禪，很少將身體放到床上安眠。雖然顯現出宰官的模樣，長老的名聲卻傳遍四海。』到了二十三年秋天，他請求辭官，預先告知親友，約定在十月初三圓寂。到了那天，他命令手下襬設高座，像平時一樣接見客人。到了辰時和巳時之間，他走下臺階，向著皇宮的方向恭敬地拜別，請求漕使代理邛州事務，然後穿上僧衣，登上高座。他囑咐各位官吏和信徒，都應該向道，扶持佛教，建立法幢。（法幢：佛教術語，比喻佛法的莊嚴和殊勝。）於是他拿起拄杖，按著膝蓋，安詳地圓寂了。漕使請示說：『安撫您來去如此自由，為何不留下一首偈頌，以表明這罕見的事情？』官員睜開眼睛，索要筆墨，寫道：『初三十一，中九下七，老人言盡，龜哥眼赤。』（這句偈語含義隱晦，可能與當時的社會事件或修行體悟有關。）最終長逝而去。建炎年間之後，名山大寺的佛教典籍大多不復存在，他多次用自己的俸祿印施佛經，總共一百二十八藏，用來祝願君王長壽，使百姓安康。他的門人蒲大聘曾經記錄了他的事蹟，他的語錄和頌古流傳於世。開福寧禪師的法嗣潭州大溈山的月庵善果禪師信州余氏之子。上堂說法：『奚仲造車有一百根輻條，拿掉兩頭，除去車軸。』（奚仲：傳說中的造車鼻祖。）用拄杖打了一個圓圈說：『不要錯誤地認定這是定盤星。』（定盤星：比喻標準或依據。）說完，便走下座位。感謝施主供養後上堂說法：『解開猛虎脖子下的金鈴，驚動大眾。從蒼龍的洞穴里取出明珠，照亮天地。山僧我今天來到這裡……』

【English Translation】 English version: A monk asked: 'What is 「not the eye」?' (目者不是: 'Not the eye' refers to a state beyond the reach of vision, a truth that cannot be perceived by the eyes.) Shanda Wu (山大悟) replied. (Shanda Wu: a Chan master's name.) Chan Master Hui Nian (慧拈) stopped the questioning. The official followed Hui Nian to his abbot's room and said: 'I understand the cause and condition (因緣: cause and condition, referring to the reasons and conditions for the arising and existence of things) that you, Master, just mentioned.' Hui Nian asked: 'How do you understand it?' The official said: 'Like this is not right, Sūro svāhā (蘇嚧娑婆訶: a mantra, difficult to translate precisely, usually used for blessings or to express respect). Not like this is not right, Xi li svāhā (㗭唎娑婆訶: a mantra, difficult to translate precisely, usually used for blessings or to express respect). Like this and not like this are both not right, Sūro Xi li svāhā (蘇嚧㗭唎娑婆訶: a mantra, difficult to translate precisely, usually used for blessings or to express respect).' Hui Nian confirmed his understanding with a verse, saying: 'Sanskrit and Chinese, beaten into one piece. Alas, worldly people, actually attain this samādhi.' (三昧: samādhi, a Buddhist term referring to a state of high concentration and unity of mind.) Later, the official became a local official in Qiongzhou (邛州), where he enjoyed feasting and seclusion, never tiring of it. He once recited to himself: 'In my spare time from official duties, I enjoy sitting in meditation, rarely putting my body to bed. Although I appear as a magistrate, my name as an elder is known throughout the land.' In the autumn of the twenty-third year, he requested retirement, informing his relatives and friends in advance, and set the date of his death on the third day of the tenth month. On that day, he ordered his subordinates to set up a high seat, and received guests as usual. Between the hours of chen (7-9 am) and si (9-11 am), he descended the steps, respectfully bowed towards the imperial palace, and asked the transport commissioner to take over the affairs of Qiongzhou. Then he put on his monastic robes and ascended the high seat. He exhorted the officials and laypeople to turn towards the Way, support Buddhism, and establish the Dharma banner (法幢: Dharma banner, a Buddhist term used to describe the solemnity and excellence of the Dharma). Then he picked up his staff, pressed his knees, and passed away peacefully. The transport commissioner asked: 'Pacifier, you come and go so freely, why not leave a verse to show this rare event?' The official opened his eyes, asked for a pen and ink, and wrote: 'The beginning is thirty-one, the middle is nine and the end is seven, the old man has said all, the turtle's eyes are red.' (This verse has an obscure meaning, possibly related to social events or spiritual insights of the time.) Finally, he passed away. After the Jianyan (建炎) era, most of the Buddhist scriptures in famous mountains and temples were lost. He repeatedly used his salary to print and distribute Buddhist scriptures, a total of one hundred and twenty-eight collections, to wish the emperor longevity and the people peace. His disciple Pu Da Pin (蒲大聘) once recorded his deeds, and his recorded sayings and ancient odes are circulated in the world. Successor of Chan Master Kaifu Ning (開福寧) Chan Master Yuean Shanguo (月庵善果) of Dawei Mountain (大溈山) in Tanzhou (潭州) A son of the Yu family (余氏) in Xinzhou (信州). Ascending the Dharma hall, he said: 'Xi Zhong (奚仲) made a cart with a hundred spokes, remove the two ends and take away the axle.' (Xi Zhong: the legendary ancestor of cart making.) He struck a circle with his staff and said: 'Do not mistakenly identify this as the fixed star.' (定盤星: fixed star, a metaphor for a standard or basis.) After saying this, he stepped down from the seat. After thanking the patrons for their offerings, he ascended the Dharma hall and said: 'Untie the golden bell under the fierce tiger's jaw, startling the masses. Take the bright pearl from the blue dragon's cave, illuminating heaven and earth. This mountain monk has come here today...'

讚歎不及。汝等諸人。合作么生。豎起拂子曰。眨上眉毛。速須薦取。擲拂子下座。上堂。心生法亦生。心滅法亦滅。心法兩俱忘。烏龜喚作鱉。諸禪德。道得也未。若道得。道林與你拄杖子。其或未然。歸堂喫茶去。僧問。達磨九年面壁時如何。師曰。魚行水濁。曰二祖禮三拜。為甚麼卻得其髓。師曰。地肥茄子大。曰祇如一華開五葉。結果自然成。明甚麼邊事。師曰。賊以贓為驗。曰有時乘好月。不覺過滄洲。師曰。阇黎無分。問有句無句。如藤倚樹時如何。師曰。驗盡當行家。曰樹倒藤枯。句歸何處。又作么生。師曰。風吹日炙。曰溈山呵呵大笑聻。師曰。波斯讀梵字。曰道吾推倒泥里。溈山不管。此意又且如何。師曰。有理不在高聲。曰羅山道。道吾是撮馬糞漢。又作么生。師曰。多口阿師。曰。今日足見老師七通八達。師曰。仰面哭蒼天。僧禮拜。師曰。過。問蓮華未出水時如何。師曰。乾坤無異色曰出水后如何。師曰。遍界有清香。

大隨靜禪師法嗣

臺州釣魚臺石頭自回禪師

本郡人也。世為石工。雖不識字。志慕空宗。每求人口授法華能誦之。棄家投大隨供掃灑。寺中令取崖石。師手不釋錘鑿。而誦經不輟口。隨見而語曰。今日硿磕。明日硿磕。死生到來。作甚摺合。師愕然。釋

【現代漢語翻譯】現代漢語譯本讚歎是多餘的。你們這些人，如何合作呢？（禪師）豎起拂塵說：『眨動眉毛，迅速領會。』（禪師）扔下拂塵，走上法座。（禪師說）心生則法生，心滅則法滅，心與法都忘記，（那麼）烏龜就可以叫做鱉了。各位禪德，說得出來嗎？如果說得出來，道林（Daolin）就給你拄杖子。如果說不出來，回禪堂喝茶去吧。有僧人問：『達磨（Damo，菩提達摩）九年面壁時是什麼樣的？』禪師說：『魚行則水濁。』（僧人）說：『二祖（Erzhu，慧可）禮拜三次，為什麼卻得到了他的精髓？』禪師說：『地肥則茄子大。』（僧人）說：『如果一花開五葉，結果自然成，說明了什麼？』禪師說：『賊以贓物為證。』（僧人）說：『有時乘著好月色，不知不覺就過了滄洲。』禪師說：『你沒有份。』（僧人）問：『有句無句，如藤倚樹時是什麼樣的？』禪師說：『驗盡了就是行家。』（僧人）說：『樹倒藤枯，句子歸向何處？又該如何是好？』禪師說：『風吹日曬。』（僧人）說：『溈山（Weishan，靈祐）呵呵大笑，又怎麼樣呢？』禪師說：『波斯人讀梵文字。』（僧人）說：『道吾（Daowu，道吾圓智）推倒在泥里，溈山（Weishan，靈祐）卻不管，這又是什麼意思呢？』禪師說：『有理不在於高聲。』（僧人）說：『羅山（Luoshan）說，道吾（Daowu，道吾圓智）是撮馬糞的漢子，又該怎麼說？』禪師說：『多嘴的阿師。』（僧人）說：『今天真是見識了老師的七通八達。』禪師說：『仰面哭蒼天。』僧人禮拜。禪師說：『過了。』（僧人）問：『蓮花未出水時是什麼樣的？』禪師說：『乾坤沒有異色。』（僧人）說：『出水后又是什麼樣的？』禪師說：『遍界都有清香。』

大隨靜禪師（Dasui Jing Chanshi）的法嗣

臺州釣魚臺石頭自回禪師（Taizhou Diaoyutai Shitou Zihui Chanshi）

是本郡人。世代是石匠。雖然不識字，卻立志仰慕空宗。經常求人教他《法華經》，能夠背誦。他離開家，投奔大隨（Dasui）寺，負責打掃。寺里讓他去取崖石。禪師手裡不停地拿著錘子和鑿子，口中誦經也不停止。大隨（Dasui）禪師看見了，對他說：『今天硿磕，明天硿磕，死生到來，拿什麼來應對？』禪師愕然，放下了錘子。

【English Translation】 English version Praise is superfluous. All of you, how do you cooperate? (The Chan master) raised his whisk and said, 'Blink your eyebrows, quickly understand.' (The Chan master) threw down the whisk and ascended the Dharma seat. (The Chan master said) 'When the mind arises, the Dharma arises; when the mind ceases, the Dharma ceases; when both mind and Dharma are forgotten, then a turtle can be called a鱉 (bie, a type of turtle).' All you Chan practitioners, can you say it? If you can say it, Daolin (道林, a name) will give you a staff. If you cannot, go back to the meditation hall and have tea. A monk asked, 'What was it like when Damo (達磨, Bodhidharma) faced the wall for nine years?' The Chan master said, 'When fish swim, the water becomes murky.' (The monk) said, 'The Second Patriarch (二祖, Huike) bowed three times, why did he obtain his essence?' The Chan master said, 'When the soil is fertile, the eggplant is large.' (The monk) said, 'If one flower blooms with five petals, and the fruit naturally forms, what does it signify?' The Chan master said, 'A thief is verified by the stolen goods.' (The monk) said, 'Sometimes, riding the beautiful moonlight, one unknowingly passes Cangzhou.' The Chan master said, 'You have no share.' (The monk) asked, 'With or without a phrase, what is it like when a vine leans on a tree?' The Chan master said, 'When thoroughly tested, one is an expert.' (The monk) said, 'When the tree falls and the vine withers, where does the phrase go? And what should be done?' The Chan master said, 'Wind blows and sun scorches.' (The monk) said, 'What about Weishan (溈山, Lingyou) laughing heartily?' The Chan master said, 'A Persian reads Sanskrit.' (The monk) said, 'Daowu (道吾, Daowu Yuanzhi) is pushed into the mud, but Weishan (溈山, Lingyou) doesn't care, what does this mean?' The Chan master said, 'Reason doesn't lie in a loud voice.' (The monk) said, 'Luoshan (羅山) said that Daowu (道吾, Daowu Yuanzhi) is a dung-collecting fellow, what should be said?' The Chan master said, 'A talkative teacher.' (The monk) said, 'Today, I truly see the teacher's mastery in all aspects.' The Chan master said, 'Looking up and crying to the heavens.' The monk bowed. The Chan master said, 'Passed.' (The monk) asked, 'What is it like when the lotus flower has not yet emerged from the water?' The Chan master said, 'Heaven and earth have no different colors.' (The monk) said, 'What is it like after it emerges from the water?' The Chan master said, 'The entire realm is filled with pure fragrance.'

Successor of Dharma of Chan Master Dasui Jing (大隨靜禪師)

Chan Master Shitou Zihui of Diaoyutai in Taizhou (臺州釣魚臺石頭自回禪師)

He was a native of this prefecture. His family had been stonecutters for generations. Although he was illiterate, he aspired to the emptiness doctrine. He often asked people to teach him the Lotus Sutra, and he was able to recite it. He left home and went to Dasui (大隨) Temple to do cleaning. The temple ordered him to fetch cliff stones. The Chan master held the hammer and chisel without stopping, and his mouth did not stop reciting the sutra. Chan Master Dasui (大隨) saw this and said to him, 'Today kongke, tomorrow kongke, when death and life arrive, what will you use to deal with it?' The Chan master was stunned and put down the hammer.

其器設禮。愿聞究竟法。因隨至方丈。隨令且罷誦經。看趙州勘婆因緣。師唸唸不去心。久之。因鑿石。石稍堅。盡力一錘。瞥見火光。忽然省徹。走至方丈。禮拜呈頌曰。用盡工夫。渾無巴鼻。火光迸散。元在這裡。隨忻然曰。子徹也。復獻趙州勘婆頌曰。三軍不動旗閃爍。老婆正是魔王腳。趙州無柄鐵掃帚。掃蕩煙塵空索索。隨可之。遂授以僧服。人以其為石工故。有回石頭之稱也。上堂。參禪學道。大似井底叫渴相似。殊不知。塞耳塞眼。迴避不及。且如十二時中。行住坐臥。動轉施為。是甚麼人使作。眼見耳聞。何處不是路頭。若識得路頭。便是大解脫路。方知老漢與你證明。山河大地與你證明。所以道。十方薄伽梵。一路涅槃門。諸仁者。大凡有一物當途。要見一物之根源。一物無處。要見一物之根源。見得根源。源無所源。所源既非。何處不圓。諸禪德。你看。老漢有甚麼勝你處。諸人有甚麼不如老漢處。還會么。太湖三萬六千頃。月在波心說向誰。

潼川府護聖愚丘居靜禪師

成都楊氏子。年十四。禮白馬安慧為師。聞南堂道望。遂往依焉。堂舉香嚴枯木里龍吟話。往返酬詰。師于言下大悟。一日堂問曰。莫守寒巖異草青。坐卻白雲宗不妙。汝作么生。師曰。直須揮劍。若不揮劍。漁父棲

【現代漢語翻譯】現代漢語譯本：他準備了禮器。想聽聞究竟之法，於是跟隨（南堂）來到方丈室。（南堂）讓（居靜）暫且停止誦經，去看趙州勘婆（趙州和尚考驗老婦）的因緣。居靜念念不忘此事，很久之後，一次鑿石頭，石頭稍微堅硬，他用盡全力一錘，瞥見火光，忽然徹底醒悟。跑到方丈室，禮拜並呈上頌詞說：『用盡功夫，完全沒有著落，火光迸散，原來就在這裡。』南堂高興地說：『你徹悟了。』又獻上《趙州勘婆頌》說：『三軍不動旗閃爍，老婆正是魔王腳。趙州無柄鐵掃帚，掃蕩煙塵空索索。』南堂認可了他，於是授予他僧服。人們因為他曾是石匠，所以有『回石頭』的稱呼。

（居靜禪師）上堂說法：『參禪學道，很像井底呼渴，殊不知，塞住耳朵眼睛，迴避都來不及。且如十二時辰中，行住坐臥，動轉施為，是什麼人在驅使？眼睛所見，耳朵所聞，哪裡不是路頭？如果認識了路頭，便是大解脫之路。才知道老漢（指自己）與你證明，山河大地與你證明。所以說，十方薄伽梵（Bhagavan，佛的稱號之一），一路涅槃（Nirvana，佛教術語，指解脫）門。諸位仁者，大凡有一物擋在路上，要見到一物的根源；一物無處可尋，也要見到一物的根源。見得根源，根源也無所根源。所根源既然不是，哪裡不圓滿？諸位禪德，你們看，老漢有什麼勝過你們的地方？諸位又有什麼不如老漢的地方？會了嗎？太湖三萬六千頃，月在波心說向誰？』

潼川府護聖愚丘居靜禪師

是成都楊氏之子，十四歲時，拜白馬寺的安慧為師。聽聞南堂的聲望，於是前去依止他。南堂舉香嚴的『枯木里龍吟』的話頭，往返酬答詰問，居靜在言語下大悟。一日，南堂問他說：『莫守寒巖異草青，坐卻白雲宗不妙。你作么生？』居靜說：『直須揮劍，若不揮劍，漁父棲身。』 English version: He prepared the ritual instruments. Wishing to hear the ultimate Dharma, he followed (Nantang) to the abbot's room. (Nantang) told (Jujing) to temporarily stop reciting scriptures and to contemplate the cause and condition of Zhaozhou's test of the old woman (Zhaozhou testing an old woman). Jujing kept this in mind. After a long time, while chiseling a stone, the stone was slightly hard. He struck it with all his might, glimpsed a spark, and suddenly awakened completely. He ran to the abbot's room, prostrated and presented a verse, saying, 'Having exhausted all effort, there was absolutely no foothold. The spark burst forth, and it was originally right here.' Nantang happily said, 'You are enlightened.' He then presented 'Ode to Zhaozhou's Test of the Old Woman,' saying, 'The three armies do not move, the flags flicker. The old woman is precisely the foot of the demon king. Zhaozhou's handleless iron broom sweeps away the smoke and dust in vain.' Nantang approved of him and then bestowed upon him monastic robes. People called him 'Returning Stone' because he had been a stonemason.

(Chan Master Jujing) ascended the Dharma hall and said, 'Studying Chan and learning the Way is much like calling for water at the bottom of a well. Little do you know that even if you block your ears and eyes, you cannot avoid it. In the twelve periods of the day, walking, standing, sitting, lying down, moving and acting, what is it that makes you do these things? What the eyes see and the ears hear, where is not the path? If you recognize the path, that is the path of great liberation. Then you will know that this old man (referring to himself) testifies for you, and the mountains and rivers testify for you. Therefore, it is said, the Bhagavan (Bhagavan, one of the titles of the Buddha) of the ten directions, the one path to Nirvana (Nirvana, Buddhist term, referring to liberation). All of you, if there is something blocking the way, you must see the root of that thing; if there is nowhere to find that thing, you must also see the root of that thing. Having seen the root, the root has no root. Since what is rooted is not, where is not complete? All of you Chan practitioners, look, what does this old man have that surpasses you? What do you have that is inferior to this old man? Do you understand? Taihu Lake is thirty-six thousand hectares, to whom do you speak of the moon in the heart of the waves?'

Chan Master Qiu Jujing of Huosheng Temple in Tongchuan Prefecture

Was a son of the Yang family of Chengdu. At the age of fourteen, he took Anhui of Baima Temple as his teacher. Hearing of Nantang's reputation, he went to rely on him. Nantang raised the topic of Xiangyan's 'Dragon's Roar in a Withered Tree,' and Jujing responded and questioned back and forth. Jujing had a great awakening under the words. One day, Nantang asked him, 'Do not guard the cold cliff where strange grasses are green, sitting and occupying the White Cloud Sect is not wonderful. What do you do?' Jujing said, 'You must wield the sword directly. If you do not wield the sword, the fisherman will dwell.'

【English Translation】 He prepared the ritual instruments. Wishing to hear the ultimate Dharma, he followed (Nantang) to the abbot's room. (Nantang) told (Jujing) to temporarily stop reciting scriptures and to contemplate the cause and condition of Zhaozhou's test of the old woman (Zhaozhou testing an old woman). Jujing kept this in mind. After a long time, while chiseling a stone, the stone was slightly hard. He struck it with all his might, glimpsed a spark, and suddenly awakened completely. He ran to the abbot's room, prostrated and presented a verse, saying, 'Having exhausted all effort, there was absolutely no foothold. The spark burst forth, and it was originally right here.' Nantang happily said, 'You are enlightened.' He then presented 'Ode to Zhaozhou's Test of the Old Woman,' saying, 'The three armies do not move, the flags flicker. The old woman is precisely the foot of the demon king. Zhaozhou's handleless iron broom sweeps away the smoke and dust in vain.' Nantang approved of him and then bestowed upon him monastic robes. People called him 'Returning Stone' because he had been a stonemason.

(Chan Master Jujing) ascended the Dharma hall and said, 'Studying Chan and learning the Way is much like calling for water at the bottom of a well. Little do you know that even if you block your ears and eyes, you cannot avoid it. In the twelve periods of the day, walking, standing, sitting, lying down, moving and acting, what is it that makes you do these things? What the eyes see and the ears hear, where is not the path? If you recognize the path, that is the path of great liberation. Then you will know that this old man (referring to himself) testifies for you, and the mountains and rivers testify for you. Therefore, it is said, the Bhagavan (Bhagavan, one of the titles of the Buddha) of the ten directions, the one path to Nirvana (Nirvana, Buddhist term, referring to liberation). All of you, if there is something blocking the way, you must see the root of that thing; if there is nowhere to find that thing, you must also see the root of that thing. Having seen the root, the root has no root. Since what is rooted is not, where is not complete? All of you Chan practitioners, look, what does this old man have that surpasses you? What do you have that is inferior to this old man? Do you understand? Taihu Lake is thirty-six thousand hectares, to whom do you speak of the moon in the heart of the waves?'

Chan Master Qiu Jujing of Huosheng Temple in Tongchuan Prefecture

Was a son of the Yang family of Chengdu. At the age of fourteen, he took Anhui of Baima Temple as his teacher. Hearing of Nantang's reputation, he went to rely on him. Nantang raised the topic of Xiangyan's 'Dragon's Roar in a Withered Tree,' and Jujing responded and questioned back and forth. Jujing had a great awakening under the words. One day, Nantang asked him, 'Do not guard the cold cliff where strange grasses are green, sitting and occupying the White Cloud Sect is not wonderful. What do you do?' Jujing said, 'You must wield the sword directly. If you do not wield the sword, the fisherman will dwell.'

巢。堂矍然曰。這小廝兒。師珍重便行。出住東巖。上堂。月生一。東巖乍住增愁寂。紅塵世路有多端。米麵倉儲無顆粒。崖為伴泉為匹。颯颯清風來入室。山王土地暗中忙。雲版鐘魚偷淚滴。世人莫道守空巖。亦有東籬打西壁。嘗謂眾曰。參學至要。不出先南堂道。最初句及末後句。透得過者。一生事畢。儻或未然。更與你分作十門。各各印證自心。還得穩當也未。一須信有教外別傳。二須知有教外別傳。三須會無情說法。與有情說法無二。四須見性如觀掌中之物。了了分明。一一田地穩密。五須具擇法眼。六須行鳥道玄路。七須文武兼濟。八須摧邪顯正。九須大機大用。十須向異類中行。凡欲紹隆法種。須盡此綱要。方坐得這曲錄床子。受得天下人禮拜。敢與佛祖為師。若不到恁么田地。祇一向虛頭。他時異日。閻老子未放你在。間有學者。各門頌出呈師。師以頌示曰。十門綱要掌中施。機會來時自有為。作者不須排位次。大都首末是根基。

簡州南巖勝禪師

上堂。召大眾曰。護生須是殺。殺盡始安居。會得箇中意。分明在半途。且道。到家一句又作么生。釋迦彌勒沒量大。看來猶祇是他奴。僧問。放行五位即不問。把定三關事若何。師曰。橫按鏌鎁全正令。曰把定三關蒙指示。放行五位事如何。

【現代漢語翻譯】現代漢語譯本巢。堂矍然說道：『這小廝兒。』師父珍重地離開，前往東巖居住。上堂說法：『月亮升起，東巖初住，更增添了愁寂。紅塵世路，變幻莫測。米麵倉儲，空無一粒。以山崖為伴，以清泉為侶。颯颯清風，吹入室內。山王土地，暗中忙碌，雲版鐘魚，偷偷落淚。世人莫說，守著空巖。也有東籬，敲打西壁。』曾對眾人說：『參學最重要的，莫過於先南堂（Xian Nantang）所說的最初句和最後句。透徹理解這兩句，一生之事便已完畢。倘若未能理解，再為你們分成十門，各自印證自心，才能穩妥。』一、必須相信有教外別傳（jiao wai bie chuan，佛教經文以外的特別傳授）。二、必須知道有教外別傳。三、必須領會無情說法與有情說法沒有差別。四、必須見性如同觀看掌中之物，清清楚楚，每一處都穩妥周密。五、必須具備擇法眼（ze fa yan，辨別佛法的智慧）。六、必須行走鳥道玄路（niao dao xuan lu，艱難的修行道路）。七、必須文武兼濟（wen wu jian ji，文才和武略兼備）。八、必須摧邪顯正（cui xie xian zheng，破除邪惡，彰顯正義）。九、必須大機大用（da ji da yong，具有巨大的智慧和能力）。十、必須向異類中行（xiang yi lei zhong xing，在不同的人群中修行）。凡是想要紹隆法種（shao long fa zhong，繼承和發揚佛法），必須窮盡這些綱要，才能坐得這曲錄床子（qu lu chuang zi，高座），受得天下人禮拜，敢於以佛祖為師。若達不到這樣的境界，只是一味虛張聲勢，將來閻老子（Yan Laozi，閻羅王）不會放過你。』期間有學者，各自將各門的頌呈給師父，師父將頌展示出來說：『十門綱要，盡在掌握之中。機會來時，自然有所作為。作者不必排列位次，大都首尾才是根本。』簡州南巖勝禪師（Jianzhou Nanyan Sheng Chanshi）上堂說法，召集大眾說：『護生必須是殺，殺盡才能安居。領會其中的意思，分明就在半途。』且說，到家一句又該如何？釋迦（Shijia，釋迦牟尼佛）彌勒（Mile，彌勒菩薩）沒量大，看來仍然只是他的奴僕。僧人問：『放行五位（fang xing wu wei，禪宗用語，指修行過程中的五個階段）暫且不問，把定三關（ba ding san guan，禪宗用語，指修行中的三個重要關口）之事又該如何？』師父說：『橫按鏌鎁（heng an moye，比喻掌握絕對的權力），完全是正令。』僧人說：『把定三關蒙受指示，放行五位之事又該如何？』

【English Translation】 English version Chao. Tang suddenly said, 'This little servant.' The master respectfully departed and went to live in Dongyan. He ascended the hall and preached, 'The moon rises, and the initial dwelling in Dongyan increases sorrow and loneliness. The paths of the mortal world are full of changes. The rice and flour storage has not a single grain. Taking cliffs as companions and springs as partners. The rustling breeze enters the room. The mountain kings and land gods are secretly busy, and the cloud boards and bell fish secretly shed tears. People of the world, do not say that you are guarding an empty rock. There are also those who strike the west wall from the east fence.' He once said to the assembly, 'The most important thing in studying Zen is nothing more than the first and last sentences spoken by Xian Nantang. If you thoroughly understand these two sentences, the affairs of a lifetime will be completed. If you have not understood them, I will divide them into ten gates for you, and each of you can verify them in your own mind to be secure.' First, you must believe that there is a special transmission outside the teachings (jiao wai bie chuan, special transmission outside of Buddhist scriptures). Second, you must know that there is a special transmission outside the teachings. Third, you must understand that there is no difference between the Dharma spoken by inanimate objects and the Dharma spoken by sentient beings. Fourth, you must see your nature as if you were looking at something in the palm of your hand, clearly and distinctly, with each area being secure and thorough. Fifth, you must have the Dharma-selecting eye (ze fa yan, wisdom to discern the Dharma). Sixth, you must walk the bird's path and the mysterious road (niao dao xuan lu, difficult path of practice). Seventh, you must be proficient in both literary and martial arts (wen wu jian ji, possessing both literary talent and martial prowess). Eighth, you must destroy evil and reveal righteousness (cui xie xian zheng, eliminate evil and manifest righteousness). Ninth, you must have great capacity and great function (da ji da yong, possessing great wisdom and ability). Tenth, you must walk among different kinds of people (xiang yi lei zhong xing, practice among different groups of people). All those who wish to continue the lineage of the Dharma (shao long fa zhong, inherit and promote the Dharma) must exhaust these outlines in order to sit on this curved chair (qu lu chuang zi, high seat), receive the worship of all people in the world, and dare to take the Buddhas and Patriarchs as teachers. If you do not reach such a state, you are just making empty gestures, and Yama (Yan Laozi, King Yama) will not let you go in the future.' During this time, some scholars presented their verses on each gate to the master, and the master displayed the verses and said, 'The outlines of the ten gates are in the palm of your hand. When the opportunity comes, you will naturally act. The authors do not need to arrange the order, for the beginning and the end are the foundation.' Zen Master Sheng of Nanyan in Jianzhou (Jianzhou Nanyan Sheng Chanshi) Ascending the hall and preaching, he summoned the assembly and said, 'Protecting life must be killing; only by killing completely can one dwell in peace. Understanding the meaning of this is clearly halfway there.' Furthermore, what should be said in the sentence of arriving home? Shakyamuni (Shijia, Shakyamuni Buddha) and Maitreya (Mile, Maitreya Bodhisattva) are immeasurably great, but they still seem to be only his servants. A monk asked, 'I will not ask about the five ranks of letting go (fang xing wu wei, Zen term referring to the five stages of practice), but what about the matter of holding firm to the three barriers (ba ding san guan, Zen term referring to the three important barriers in practice)?' The master said, 'Holding the Moyé sword horizontally (heng an moye, metaphor for wielding absolute power) is completely the correct command.' The monk said, 'I have received instructions on holding firm to the three barriers, but what about the matter of the five ranks of letting go?'

師曰。太平寰宇斬癡頑。曰恁么則南巖門下土曠人稀。師曰。靈利衲僧祇消一點。曰自古自今。同生同死時如何。師曰。家賊難防。曰今日學人小出大遇去也。師便打曰。須是老僧打你始得。僧禮拜。師曰。切忌詐明頭。

常德府梁山廓庵師遠禪師

合川魯氏子。上堂。舉楊岐三腳驢子話。乃召大眾曰。揚其湯者。莫若撲其火。壅其流者。莫若杜其源。此乃智人之明鑑。佛法之至論。正在斯焉。這因緣如今叢林中。提唱者甚多。商量者不少。有般底祇道。宗師家無固必。凡有所問。隨口便答。似則也似。是即未是。若恁么。祇作個干無事會。不見楊岐用處。乃至祖師。千差萬別。方便門庭如何消遣。又有般底。祇向佛還會。卻與自己沒交涉。古人道。凡有言句。須是一一消歸自己。又作么生。又有般底。一向祇作自己會。棄卻古人用處。唯知道明自己事。古人方便。卻如何消遣。既消遣不下。卻似抱橋柱澡洗。要且放手不得。此亦是一病。又有般底。卻去腳多少處會。若恁么會。此病最難醫也。所以他語有巧妙處。參學人卒難摸索。才擬心則差了也。前輩謂之楊岐宗旨。須是他屋裡人。到恁么田地方堪傳授。若不然者。則守死善道之謂也。這公案。直須還他透頂徹底漢方能了得。此非止禪和子會不得。而

【現代漢語翻譯】現代漢語譯本：師父說：『太平寰宇斬斷愚癡頑固。』學僧問：『如果這樣，那麼南巖門下就土地荒蕪，人煙稀少了。』師父說：『聰明的僧人只需一點就夠了。』學僧問：『自古至今，同生同死的時候如何？』師父說：『家賊難防。』學僧說：『今天學人小有付出，卻得到了大的機遇。』師父隨即打了他一下，說：『必須是老僧打你才行。』學僧禮拜。師父說：『切記不要裝作聰明。』

常德府梁山廓庵師遠禪師

合川魯氏之子。師父上堂，舉了楊岐三腳驢子的話頭。於是召集大眾說：『要使湯不沸騰，不如撲滅火焰；要阻止水流，不如堵塞源頭。』這是智者的明鑑，佛法的至理，就在這裡。這個因緣如今在叢林中，提倡的人很多，商量的人也不少。有的人只說：『宗師之家沒有固定的說法，凡是有人問，就隨口回答。』好像是那麼回事，但實際上並不是。如果這樣，就只是做個無所事事的人。沒有見到楊岐的用意，乃至祖師的千差萬別，方便法門如何消遣？又有的人，只向佛那裡領會，卻與自己沒有關係。古人說：『凡是有言語，必須一一消歸自己。』又該怎麼做呢？又有的人，一味地只作自己領會，拋棄了古人的用意，只知道明白自己的事情，古人的方便，又該如何消遣？既然消遣不了，就像抱著橋柱洗澡，想要放手卻放不開。這也是一種病。又有的人，卻在腳多少處領會。如果這樣領會，這種病最難醫治。所以他的話語有巧妙之處，參學的人很難摸索。才一動念就差了。前輩稱之為楊岐宗旨，必須是他屋裡的人，到了這種地步才能傳授。如果不是這樣，那就是守著死板的道理。這則公案，必須還要徹底通透的人才能了悟。這不僅僅是禪和子不能領會，而且……

【English Translation】 English version: The Master said, 'Peace throughout the universe cuts off foolish stubbornness.' A monk asked, 'If that's the case, then under the Nan-yan (South Cliff) gate, the land will be barren and people will be scarce.' The Master said, 'A clever monk only needs a little.' The monk asked, 'From ancient times to the present, what about the time of shared birth and shared death?' The Master said, 'It's hard to guard against the thief within.' The monk said, 'Today, this student has made a small offering but received a great opportunity.' The Master then struck him, saying, 'It must be this old monk who strikes you.' The monk bowed. The Master said, 'Be careful not to feign understanding.'

Chan Master Kuo'an Shi-yuan of Liangshan (Mount Liang) in Changde Prefecture

A son of the Lu family from Hechuan. The Master ascended the Dharma hall and cited the story of Yang-qi's (Yangqi's) three-legged donkey. Then he addressed the assembly, saying, 'To prevent the soup from boiling, it's better to extinguish the fire; to stop the flow of water, it's better to block the source.' This is the clear insight of the wise, the ultimate principle of the Buddha-dharma, and it lies right here. This karmic condition is now widely advocated in monasteries, and many discuss it. Some only say, 'The family of the Founder has no fixed sayings; whatever is asked, they answer off the cuff.' It seems like it, but it's not really it. If that's the case, then you're just doing nothing. You haven't seen Yang-qi's (Yangqi's) intention, or even the myriad differences of the Founders, how do you spend the expedient Dharma-gates? There are also those who only understand it in relation to the Buddha, but it has nothing to do with themselves. The ancients said, 'All words and phrases must be completely assimilated into oneself.' So what should be done? There are also those who only understand it in relation to themselves, abandoning the ancients' intention, only knowing how to understand their own affairs, how do you spend the ancients' expedients? Since you can't spend them, it's like hugging a bridge pillar while bathing, wanting to let go but unable to. This is also a disease. There are also those who understand it in terms of how many feet. If you understand it like that, this disease is the most difficult to cure. Therefore, his words have subtle points, and students of Chan find it difficult to grasp. As soon as you try to think about it, you're wrong. The predecessors called it the Yang-qi (Yangqi) lineage, and it must be someone from his own house who can transmit it to such a field. If not, then it's called guarding the dead good way. This public case must be thoroughly understood by someone who has completely penetrated it. This is not just that Chan monks cannot understand it, but also...

今天下叢林中。出世為人底。亦少有會得者。若要會去。直須向威音那畔。空劫已前。輕輕覷著。提起便行。捺著便轉。卻向萬仞峰前進一步。可以籠罩古今。坐斷天下人舌頭。如今還有恁么者么。有則出來道看。如無。更聽一頌。三腳驢子弄蹄行。直透威音萬丈坑。云在嶺頭閑不徹。水流澗下太忙生。湖南長老誰解會。行人更在青山外。上堂。天得一以清。地得一以寧。君王得一以治天下。這個說話是家常茶飯。須知衲僧家。別有奇特處始得。且道。衲僧門下。有甚奇特處。天得一。鬥牛女虛危室壁。地得一。萬象森羅及瓦礫。君王得一。上下四維無等匹。且道。衲僧得一時如何。要見客從何處來。閑持經卷倚松立。浴佛上堂。舉藥山浴佛公案。拈云。這僧問處。依稀越國。彷彿楊州。藥山答來。眼似流星。機如掣電。點檢將來。二俱不了。若是山僧即不然。當是時。才見他問只浴得這個。且不浴得那個。但轉木杓柄與伊。待他擬議之間。攔面便潑。假饒這僧有大神通。具大智慧。也無施展處。敢問大眾。這個即且置。喚甚麼作那個。下座。佛殿燒香為你說破。師有十牛圖。並頌。行於世。

嘉州能仁默堂紹悟禪師

結夏上堂。最初一步。十方世界現全身。末後一言。一微塵中深鎖斷。有時提起。如倚

【現代漢語翻譯】現代漢語譯本：如今這天下的叢林之中，真正能領悟佛法真諦的人實在太少了。如果想要領會，就必須在威音王佛（過去佛名，表示極久遠）出現之前，在空劫（佛教時間概念，指極長的時間）之初，輕輕地觀察體悟。提起便行動，放下便轉變。然後再在萬仞高峰前更進一步，這樣才能籠罩古今，堵住天下人的嘴。現在還有這樣的人嗎？有就站出來說說看。如果沒有，就再聽一首偈頌：『三條腿的驢子踮著腳行走，直接穿透威音王佛的萬丈深坑。雲彩在山嶺上悠閒自在，水在山澗下奔流不息，顯得非常忙碌。湖南的長老有誰能理解這其中的含義？修行人還在青山之外尋覓。』上堂說法：『天得到『一』而清明，地得到『一』而安寧，君王得到『一』而治理天下。』這種說法是家常便飯。要知道我們出家人，必須有特別之處才行。那麼，出家人有什麼特別之處呢？天得到『一』，就是斗、牛、女、虛、危、室、壁這些星宿的位置。地得到『一』，就是萬象森羅以及瓦礫的存在。君王得到『一』，就是上下四方沒有能與之相比的。那麼，出家人得到『一』時又如何呢？想要知道客人從哪裡來嗎？悠閒地拿著經卷靠著松樹站立。浴佛節上堂說法，舉藥山禪師浴佛的公案。拈出說：『這僧人提問的地方，依稀像越國，又彷彿是楊州。藥山禪師回答得，眼睛像流星一樣迅速，機鋒像閃電一樣敏捷。仔細檢查起來，兩人都不徹底。如果是老衲我，就不會這樣。當時，只要他問只洗得了這個，洗不了那個。我就轉動木杓的把柄給他看，等他猶豫的時候，迎面就潑過去。假如這僧人有大神通，具備大智慧，也無處施展。』敢問各位，『這個』姑且不論，叫什麼作『那個』？下座。在佛殿燒香，為你們說破。本師有《十牛圖》及頌，流傳於世。嘉州能仁默堂紹悟禪師結夏安居上堂說法：最初一步，十方世界顯現全身。最後一句話，一粒微塵中深深鎖斷。有時提起，就像倚靠...

【English Translation】 English version: Nowadays, among the monastic communities, there are very few who truly understand the essence of the Dharma. If you want to comprehend it, you must, before the appearance of Weiyin Buddha (name of a past Buddha, indicating a very long time ago), at the beginning of the empty kalpa (Buddhist time concept, referring to an extremely long period), gently observe and realize. Pick it up and act, put it down and transform. Then take a further step in front of the ten-thousand-仞 peak, so that you can encompass the past and present, and shut the mouths of all people in the world. Are there such people now? If so, come out and speak. If not, listen to another verse: 'A three-legged donkey walks on tiptoe, directly penetrating the ten-thousand-丈 pit of Weiyin Buddha. Clouds are leisurely on the mountain peaks, water flows busily in the streams. Who in Hunan can understand the meaning of this? The practitioner is still searching outside the green mountains.' Ascending the Dharma hall: 'Heaven attains 'one' and becomes clear, earth attains 'one' and becomes peaceful, the ruler attains 'one' and governs the world.' This saying is commonplace. You must know that we monks must have something special. So, what is special about monks? Heaven attains 'one', which is the position of the stars Dou, Niu, Nv, Xu, Wei, Shi, and Bi. Earth attains 'one', which is the existence of all phenomena and even tiles. The ruler attains 'one', which means there is no one equal to him in all directions. So, what happens when a monk attains 'one'? Do you want to know where the guest comes from? Leisurely holding the scriptures, leaning against the pine tree. Ascending the Dharma hall on the Buddha bathing festival, citing the case of Zen Master Yaoshan bathing the Buddha. Picking it up and saying: 'The place where this monk asked the question vaguely resembles Yue, and seems like Yangzhou. Zen Master Yaoshan's answer was as swift as a shooting star, and his wit was as quick as lightning. Upon careful examination, neither of them was thorough. If it were me, I wouldn't do it that way. At that time, as soon as he asked if only this one could be bathed and not that one, I would turn the handle of the wooden ladle to show him, and when he hesitated, I would splash it in his face. Even if this monk had great supernatural powers and great wisdom, he would have no place to use them.' May I ask everyone, let's put aside 'this one' for now, what is called 'that one'? Descending the seat. Burning incense in the Buddha hall, I will explain it to you. Our teacher has the 'Ten Ox Herding Pictures' and verses, which are circulated in the world. Zen Master Shaowu of Motang, Nengren Temple, Jia Prefecture Entering the summer retreat and ascending the Dharma hall: The first step, the ten directions of the world manifest the whole body. The last word, deeply locked in a single dust mote. Sometimes lifted up, like leaning...

天長劍。光耀乾坤。有時放下。似紅爐點雪。虛含萬象。得到恁么田地。天魔外道拱手歸降。三世諸佛一時稽首。便可以大圓覺。為我伽藍。於一毫端。現寶王剎。如是。則朝往西天。暮歸東土。亦是禁足。百華叢里坐。淫坊酒肆行。亦是禁足。雖然如是。不曾動著這裡一步。恁么。則九旬無虛棄之功。百劫有今時之用。堪報不報之恩。以助無為之化。此即是涅槃妙心。金剛王寶劍。敢問大眾。作么生得到這田地去。如人上山。各自努力。上堂。舉趙州訪二庵主公案。頌曰。一重山盡一重山。坐斷孤峰子細看。霧捲雲收山嶽靜。楚天空闊一輪寒。

彭州上溪智陀子言庵主

綿州人也。初至大隨。聞舉石頭和尚示眾偈。倏然領旨。歸隱土溪懸崖絕壑間。有石若蹲異獸。師鑿以為室。中發異泉無涸溢。四眾訝之。居三十年。化風盛播。室成日作偈曰。一擊石庵全。縱橫得自然。清涼無暑氣。涓潔有甘泉。寬廓含沙界。寂寥絕眾緣。箇中無限意。風月一床眠。

劍門南修道者

淳厚之士也。自大隨一語契投。服勤不怠。歸謁崇化赟禪師。坐次。赟以宗門三印問之。南曰。印空印泥印水。平地寒濤競起。假饒去就十分。也是靈龜曳尾。

莫將尚書字少虛

家世豫章分寧。因官西蜀。謁南

【現代漢語翻譯】現代漢語譯本：天長劍（比喻智慧之劍）。光耀乾坤（照亮天地）。有時放下（指放下執著），似紅爐點雪（像紅熱的爐子上落入雪花，瞬間消融，比喻煩惱迅速消除）。虛含萬象（包容一切現象）。得到恁么田地（達到這種境界）。天魔外道（指各種干擾修行的力量）拱手歸降。三世諸佛（過去、現在、未來的一切佛）一時稽首（表示敬意）。便可以大圓覺（完全覺悟的智慧），為我伽藍（作為我的寺院）。於一毫端（在一根毫毛的尖端），現寶王剎（顯現充滿珍寶的佛國）。如是（像這樣），則朝往西天（早上前往西方極樂世界），暮歸東土（晚上回到東方的國土），亦是禁足（也是一種修行）。百華叢里坐（在百花叢中靜坐），淫坊酒肆行（在妓院和酒館中行走），亦是禁足（也是一種修行）。雖然如是（即使這樣），不曾動著這裡一步（也未曾離開當下這一念）。恁么（這樣），則九旬無虛棄之功（九十天的修行沒有白費），百劫有今時之用（無數劫的積累在今天有了用處）。堪報不報之恩（可以報答無法報答的恩情），以助無為之化（幫助自然而然的教化）。此即是涅槃妙心（這就是涅槃的奧妙之心），金剛王寶劍（堅不可摧的智慧之劍）。敢問大眾（請問各位），作么生得到這田地去（怎樣才能達到這種境界）？如人上山（就像人爬山），各自努力（各自努力）。上堂（禪師登上法座說法）。舉趙州訪二庵主公案（舉趙州禪師拜訪兩位庵主的典故）。頌曰（用偈頌說道）：一重山盡一重山（翻過一座山又一座山），坐斷孤峰子細看（在孤峰頂端仔細觀看）。霧捲雲收山嶽靜（霧氣消散雲朵飄走山嶽寧靜），楚天空闊一輪寒（楚地的天空廣闊一輪冷月）。

彭州上溪智陀子言庵主（彭州上溪智陀子言庵主，人名）綿州人也（是綿州人）。初至大隨（最初到達大隨），聞舉石頭和尚示眾偈（聽到石頭和尚開示的偈語），倏然領旨（忽然領悟了其中的旨意）。歸隱土溪懸崖絕壑間（回到土溪隱居在懸崖峭壁之間）。有石若蹲異獸（有一塊石頭像蹲著的奇異野獸），師鑿以為室（禪師把它鑿成石室）。中發異泉無涸溢（石室中涌出奇異的泉水，不會乾涸也不會溢出）。四眾訝之（僧俗四眾對此感到驚訝）。居三十年（在那裡住了三十年），化風盛播（教化的風氣廣泛傳播）。室成日作偈曰（石室建成時作偈說道）：一擊石庵全（一錘敲打石庵完成），縱橫得自然（縱橫開闊，渾然天成）。清涼無暑氣（清涼舒適沒有暑氣），涓潔有甘泉（涓涓細流，甘甜的泉水）。寬廓含沙界（寬廣的石室包含整個世界），寂寥絕眾緣（寂靜空曠斷絕一切塵緣）。箇中無限意（其中蘊含無限的禪意），風月一床眠（清風明月伴我入眠）。

劍門南修道者（劍門南修道者，人名）淳厚之士也（是一位淳樸厚道的人）。自大隨一語契投（自從在大隨聽到一句開示就心意相投），服勤不怠（勤勞修行從不懈怠）。歸謁崇化赟禪師（回去拜見崇化赟禪師）。坐次（在禪坐的時候），赟以宗門三印問之（赟禪師用宗門的三印來問他）。南曰（南修道者回答說）：印空印泥印水（印在空中、泥上、水上），平地寒濤競起（平靜的地面上掀起寒冷的波濤）。假饒去就十分（即使應對得十分完美），也是靈龜曳尾（也像神龜拖著尾巴一樣，留下了痕跡）。

莫將尚書字少虛（莫將尚書，字少虛，人名）家世豫章分寧（家鄉是豫章分寧），因官西蜀（因為做官來到西蜀）。謁南（拜見南禪師）。

【English Translation】 English version: 'Tian Chang Sword' (Heavenly Long Sword, a metaphor for the sword of wisdom). 'Guang Yao Qian Kun' (Shining brightly illuminates the universe). 'You Shi Fang Xia' (Sometimes put it down, referring to letting go of attachments), 'Si Hong Lu Dian Xue' (Like snow falling on a red-hot stove, melting instantly, a metaphor for the rapid elimination of afflictions). 'Xu Han Wan Xiang' (Emptily contains all phenomena). 'De Dao Ren Me Tian Di' (Reaching this kind of state). 'Tian Mo Wai Dao' (Heavenly demons and external paths, referring to various forces that interfere with practice) bow their heads in surrender. 'San Shi Zhu Fo' (All Buddhas of the past, present, and future) simultaneously pay homage (expressing respect). Then one can use 'Da Yuan Jue' (Complete and perfect enlightenment) as my 'Qie Lan' (Sangharama, monastery). 'Yu Yi Hao Duan' (On the tip of a single hair), 'Xian Bao Wang Cha' (Manifest the treasure-filled Buddha-land). 'Ru Shi' (Like this), then 'Chao Wang Xi Tian' (In the morning, go to the Western Pure Land), 'Mu Gui Dong Tu' (In the evening, return to the Eastern Land), is also 'Jin Zu' (Restricting the feet, a form of practice). 'Bai Hua Cong Li Zuo' (Sitting among a hundred flowers), 'Yin Fang Jiu Si Xing' (Walking in brothels and taverns), is also 'Jin Zu' (Restricting the feet, a form of practice). 'Sui Ran Ru Shi' (Even so), 'Bu Ceng Dong Zhao Zhe Li Yi Bu' (Never moved a single step from this place, meaning the present moment). 'Ren Me' (Like this), then 'Jiu Xun Wu Xu Qi Zhi Gong' (Ninety days of practice are not wasted), 'Bai Jie You Jin Shi Zhi Yong' (Countless eons of accumulation have a use today). 'Kan Bao Bu Bao Zhi En' (Able to repay the kindness that cannot be repaid), 'Yi Zhu Wu Wei Zhi Hua' (To assist in the natural transformation). 'Ci Ji Shi Nie Pan Miao Xin' (This is the wonderful mind of Nirvana), 'Jin Gang Wang Bao Jian' (The indestructible sword of wisdom). 'Gan Wen Da Zhong' (May I ask everyone), 'Zuo Me Sheng De Dao Zhe Tian Di Qu' (How can one reach this state)? 'Ru Ren Shang Shan' (Like a person climbing a mountain), 'Ge Zi Nu Li' (Each one strives). 'Shang Tang' (The Zen master ascends the Dharma seat to speak). 'Ju Zhao Zhou Fang Er An Zhu Gong An' (Raise the story of Zen Master Zhao Zhou visiting two hermitage masters). 'Song Yue' (The verse says): 'Yi Chong Shan Jin Yi Chong Shan' (One mountain ends, another mountain begins), 'Zuo Duan Gu Feng Zi Xi Kan' (Sitting atop the solitary peak, carefully observe). 'Wu Juan Yun Shou Shan Yue Jing' (Mist rolls away, clouds disperse, the mountains are still), 'Chu Tian Kong Kuo Yi Lun Han' (The sky of Chu is vast, a cold moon hangs).

Peng Zhou Shang Xi Zhi Tuo Zi Yan An Zhu (Peng Zhou Shang Xi Zhi Tuo Zi Yan An Zhu, a person's name) Mian Zhou Ren Ye (He is a person from Mian Zhou). Chu Zhi Da Sui (Initially arriving at Da Sui), Wen Ju Shi Tou He Shang Shi Zhong Ji (Hearing the verse of Master Shi Tou's instruction to the assembly), Shu Ran Ling Zhi (Suddenly understanding the meaning). Gui Yin Tu Xi Xuan Ya Jue He Jian (Returning to Tu Xi, he lived in seclusion among cliffs and ravines). You Shi Ru Dun Yi Shou (There was a stone resembling a squatting strange beast), Shi Zao Yi Wei Shi (The master carved it into a stone chamber). Zhong Fa Yi Quan Wu He Yi (A strange spring emerged from within, neither drying up nor overflowing). Si Zhong Ya Zhi (The four assemblies were amazed by this). Ju San Shi Nian (Living there for thirty years), Hua Feng Sheng Bo (The wind of teaching spread widely). Shi Cheng Ri Zuo Ji Yue (On the day the stone chamber was completed, he composed a verse saying): Yi Ji Shi An Quan (One strike completes the stone hermitage), Zong Heng De Zi Ran (Spacious and natural). Qing Liang Wu Shu Qi (Cool and refreshing, without the heat of summer), Juan Jie You Gan Quan (Trickling and pure, with sweet spring water). Kuan Kuo Han Sha Jie (The wide chamber contains the world), Ji Liao Jue Zhong Yuan (Silent and empty, cutting off all worldly connections). Ge Zhong Wu Xian Yi (Within it, there is limitless meaning), Feng Yue Yi Chuang Mian (Wind and moon accompany my sleep).

Jian Men Nan Xiu Dao Zhe (Jian Men Nan Xiu Dao Zhe, a person's name) Chun Hou Zhi Shi Ye (He is a simple and honest person). Zi Da Sui Yi Yu Qi Tou (Since hearing a word at Da Sui, his mind was in accord), Fu Qin Bu Dai (Diligent in practice, never懈怠). Gui Ye Chong Hua Yun Chan Shi (Returning to pay respects to Zen Master Chong Hua Yun). Zuo Ci (During meditation), Yun Yi Zong Men San Yin Wen Zhi (Zen Master Yun asked him about the three seals of the Zen school). Nan Yue (Nan Xiu Dao Zhe replied): Yin Kong Yin Ni Yin Shui (Sealed in the air, sealed in the mud, sealed in the water), Ping Di Han Tao Jing Qi (Cold waves rise on the flat ground). Jia Rao Qu Jiu Shi Fen (Even if the response is perfect), Ye Shi Ling Gui Ye Wei (It is also like a divine turtle dragging its tail, leaving traces behind).

Mo Jiang Shang Shu Zi Shao Xu (Mo Jiang Shang Shu, styled Shao Xu, a person's name) Jia Shi Yu Zhang Fen Ning (His family is from Yu Zhang Fen Ning), Yin Guan Xi Shu (Because of his official position, he came to Xi Shu). Ye Nan (He visited Zen Master Nan).

堂靜禪師。咨決心要。堂使其向好處提撕。適如廁。俄聞穢氣。急以手掩鼻。遂有省。即呈以偈曰。從來姿韻愛風流。幾笑時人向外求。萬別千差無覓處。得來元在鼻尖頭。南堂答曰。一法才通法法周。縱橫妙用更何求。青蛇出匣魔軍伏。碧眼胡僧笑點頭。

龍圖王蕭居士

字觀復。留昭覺日。聞開靜板聲有省。問南堂曰。某有個見處。才被人問。卻開口不得。未審過在甚處。堂曰。過在有個見處。堂卻問。朝旆幾時到任。公曰。去年八月四日。堂曰。自按察幾時離衙。公曰。前月二十。堂曰。為甚麼道。開口不得。公乃契悟。

五祖自禪師法嗣

蘄州龍華高禪師

上堂。像王行師子住。赤腳崑崙眉卓豎。寒山拾得笑呵呵。指點門前老松樹。且道。他指點個甚麼。忽然風吹倒時。好一堆柴。

南嶽下十六世

徑山杲禪師法嗣

泉州教忠晦庵彌光禪師

閩之李氏子。兒時寡言笑。聞梵唄則喜。十五。依幽巖文慧禪師圓頂。猶喜閱群書。一日曰。既剃髮染衣。當期悟徹。豈醉於俗典邪。遂出嶺。謁圓悟禪師于云居。次參黃檗祥高庵悟。機語皆契。以淮楚盜起。歸謁佛心。會大慧寓廣。因往從之。慧謂曰。汝在佛心處所得者。試舉一二看。師舉。佛心上堂。拈普化

【現代漢語翻譯】現代漢語譯本堂靜禪師，去請教決心要義。堂靜禪師讓他向好處領會。一次上廁所時，忽然聞到穢氣，急忙用手掩鼻，因此有所領悟。於是呈上一偈說：『向來姿態韻致喜愛風流，幾番嘲笑世人向外尋求。萬種差別千般不同無處可覓，得來原來就在鼻尖頭。』南堂回答說：『一法通達則法法周遍，縱橫妙用更有什麼可求？青蛇出匣魔軍降伏，碧眼胡僧笑著點頭。』

龍圖王蕭居士（龍圖閣大學士王蕭），字觀復。留在昭覺寺的日子裡，聽到開靜板聲有所領悟，問南堂說：『我有個見解，才被人問，卻說不出口，不知道過錯在哪裡？』南堂說：『過錯就在於有個見解。』南堂反問：『您什麼時候到任的？』王蕭說：『去年八月初四。』南堂說：『您什麼時候離開按察司衙門的？』王蕭說：『上個月二十。』南堂說：『為什麼說，說不出口？』王蕭於是領悟。

五祖自禪師的法嗣

蘄州龍華高禪師

上堂說法：『象王行走獅子站立，赤腳崑崙眉毛直豎。寒山拾得笑呵呵，指點門前老松樹。』且說，他指點的是什麼？忽然一陣風吹倒時，好大一堆柴。』

南嶽下十六世

徑山杲禪師的法嗣

泉州教忠晦庵彌光禪師

是福建李氏之子。小時候沉默寡言，不愛笑，聽到梵唄則高興。十五歲時，依從幽巖文慧禪師剃度。仍然喜歡閱讀各種書籍。一天說：『既然剃髮染衣，應當期望領悟徹透，怎麼能沉醉於世俗典籍呢？』於是離開山嶺，在云居山拜見圓悟禪師。接著參訪黃檗祥高庵悟禪師，機鋒話語都很契合。因為淮楚一帶盜賊蜂起，回家拜見佛心禪師。適逢大慧禪師住在廣地，於是前去跟隨他。大慧禪師問他說：『你在佛心禪師那裡得到的東西，試著舉出一兩件來看看。』彌光禪師舉了佛心禪師上堂時，拈起普化（普化禪師）。

【English Translation】 English version Chan Master Tangjing consulted about the essentials of resolving doubts. Tangjing directed him to contemplate in a positive way. Once, while in the lavatory, he suddenly smelled the foul odor and quickly covered his nose with his hand, thereby gaining insight. He then presented a verse saying: 'From the beginning, I have loved elegance and romance, often laughing at people who seek externally. The myriad differences and thousands of distinctions are nowhere to be found; what I gained was originally right at the tip of my nose.' Nandang replied: 'When one dharma is understood, all dharmas are pervasive. What more is there to seek in the wonderful function of freedom? The green snake emerges from its box, and the demon armies are subdued; the blue-eyed barbarian monk smiles and nods.'

Layman Wang Xiao (Grand Academician of the Dragon Pavilion), styled Guanfu, while staying at Zhaojue Monastery, gained insight upon hearing the sound of the opening-stillness board. He asked Nandang, 'I have a view, but when asked, I cannot express it. I don't know where the fault lies.' Nandang said, 'The fault lies in having a view.' Nandang then asked, 'When did you arrive at your post?' Wang Xiao said, 'The fourth day of the eighth month last year.' Nandang said, 'When did you leave the office of the Surveillance Commissioner?' Wang Xiao said, 'The twentieth of last month.' Nandang said, 'Why do you say you cannot express it?' Wang Xiao then attained enlightenment.

Successor of Chan Master Wuzu Zi

Chan Master Gao of Longhua in Qizhou

Ascended the Dharma hall and said: 'The elephant king walks, the lion stands, the barefoot Kunlun's eyebrows stand erect. Hanshan and Shide laugh heartily, pointing to the old pine tree in front of the gate.' Tell me, what are they pointing at? Suddenly, when the wind blows it down, it's just a pile of firewood.'

Sixteenth Generation Below Nanyue

Successor of Chan Master Gao of Jingshan

Chan Master Miguang of Huian in Jiaozhong, Quanzhou

Was a son of the Li family of Fujian. As a child, he was taciturn and rarely smiled, but he rejoiced upon hearing Buddhist chants. At fifteen, he was tonsured under Chan Master Wenhui of Youyan. He still enjoyed reading various books. One day, he said, 'Since I have shaved my head and donned the robes, I should aspire to complete enlightenment. How can I be intoxicated by worldly classics?' Thereupon, he left the mountains and visited Chan Master Yuanwu at Yunju. Next, he visited Chan Master Wu of Huangbo Xianggao Hermitage, and their interactions were perfectly aligned. Because bandits arose in the Huai and Chu regions, he returned home to visit Chan Master Foxin. Coincidentally, Chan Master Dahui was residing in Guang, so he went to follow him. Dahui said to him, 'What did you gain at Chan Master Foxin's place? Try to give one or two examples.' The master cited Chan Master Foxin ascending the Dharma hall and picking up Puhua (Chan Master Puhua).

公案曰。佛心即不然。總不恁么來時如何。劈脊便打。從教遍界分身。慧曰。汝意如何。師曰。某不肯他。後頭下個註腳。慧曰。此正是以病為法。師毅然無信可意。慧曰。汝但揣摩看。師竟以為不然。經旬因記海印信禪師。拈曰。雷聲浩大。雨點全無。始無滯。趨告慧。慧以舉道者見瑯邪。並玄沙未徹語詰之。師對已。慧笑曰。雖進得一步。祇是不著所在。如人斫樹。根下一刀。則命根斷矣。汝向枝上斫。其能斷命根乎。今諸方浩浩說禪者。見處總如此。何益於事。其楊岐正傳三四人而已。師慍而去。翌日慧問。汝還疑否。師曰。無可疑者。慧曰。祇如古人相見。未開口時。已知虛實。或聞其語。便識淺深。此理如何。師悚然汗下。莫知聽詣。慧令究有句無句。慧過雲門庵。師侍行。一日問曰。某到這裡不能得徹。病在甚處。慧曰。汝病最癖。世醫拱手。何也。別人死了活不得。汝今活了未曾死。要到大安樂田地。須是死一回始得。師疑情愈深。后入室。慧問。吃粥了也。洗缽盂了也。去卻藥忌。道將一句。來。師曰。裂破。慧震威喝曰。你又說禪也。師即大悟。慧撾鼓告眾曰。龜毛拈得笑咍咍。一擊萬重關鎖開。慶快平生在今日。孰云千里賺吾來。師亦以頌呈之曰。一拶當機怒雷吼。驚起須彌藏北斗。洪波浩渺浪

滔天。拈得鼻孔失卻口。住後上堂。有句無句如藤倚樹。放憨作么。及乎樹倒藤枯。句歸何處。情知汝等諸人。卒討頭鼻不著。為甚如此。祇為分明極。翻令所得遲。上堂。夢幻空華。何勞把捉。得失是非。一時放卻。擲拂子曰。山僧今日已是放下了也。汝等諸人又作么生。復曰。侍者收取拂子。僧問。文殊為甚麼出女子定不得。師曰。山僧今日困。曰罔明為甚麼卻出得。師曰。令人疑著。曰恁么則擘開華岳千峰秀。放出黃河一派清。師曰。一任卜度。

江州東林卍庵道顏禪師

潼川人。族鮮于氏。久參圓悟。微有省發。洎悟還蜀。囑依妙喜。仍以書致喜曰。顏川彩繪已畢。但欠點眼耳。他日嗣其後。未可量也。喜居雲門及洋嶼。師皆在焉。朝夕質疑方大悟。住后。上堂。一葉落天下秋。一塵起大地收。鳥窠吹布毛。便有人悟去。今時學者。為甚麼。卻不識自己。良久曰。莫錯怪人好。上堂。欲識諸佛心。但向眾生心行中識取。欲識常住不凋性。但向萬物遷變處會取。還識得么。欲得不招無間業。莫謗如來正法輪。上堂。諸人知處。良遂總知。良遂知處。諸人不知。作么生是良遂知處。乃曰。鸕鶿語鶴。上堂。仲冬嚴寒。三界無安。富者快樂。貧者飢寒。不識玄旨。錯認定盤。何也。牛頭安尾上。北斗面

{ "translations": [ "現代漢語譯本：", "滔天。拈得鼻孔失卻口。住後上堂。有句無句如藤倚樹。放憨作么。及乎樹倒藤枯。句歸何處。情知汝等諸人。卒討頭鼻不著。為甚如此。祇為分明極。翻令所得遲。上堂。夢幻空華。何勞把捉。得失是非。一時放卻。擲拂子曰。山僧今日已是放下了也。汝等諸人又作么生。復曰。侍者收取拂子。僧問。文殊（Manjusri，菩薩名）為甚麼出女子定不得。師曰。山僧今日困。曰罔明為甚麼卻出得。師曰。令人疑著。曰恁么則擘開華岳千峰秀。放出黃河一派清。師曰。一任卜度。", "", "江州東林卍庵道顏禪師", "", "潼川人。族鮮于氏。久參圓悟。微有省發。洎悟還蜀。囑依妙喜。仍以書致喜曰。顏川彩繪已畢。但欠點眼耳。他日嗣其後。未可量也。喜居雲門及洋嶼。師皆在焉。朝夕質疑方大悟。住后。上堂。一葉落天下秋。一塵起大地收。鳥窠吹布毛。便有人悟去。今時學者。為甚麼。卻不識自己。良久曰。莫錯怪人好。上堂。欲識諸佛心。但向眾生心行中識取。欲識常住不凋性。但向萬物遷變處會取。還識得么。欲得不招無間業。莫謗如來正法輪。上堂。諸人知處。良遂總知。良遂知處。諸人不知。作么生是良遂知處。乃曰。鸕鶿語鶴。上堂。仲冬嚴寒。三界無安。富者快樂。貧者飢寒。不識玄旨。錯認定盤。何也。牛頭安尾上。北斗面" ], "english_translations": [ "English version:", 'Overwhelming. Having grasped the nose, one loses the mouth. After residing here, ascending the hall, \'With or without a phrase, like a vine clinging to a tree.\' What foolishness are you engaging in? When the tree falls and the vine withers, where does the phrase return? Knowing that all of you are unable to find the head and nose. Why is this so? Just because it is extremely clear, it makes attainment slow. Ascending the hall, \'Dreams and illusions, why bother grasping them? Gain and loss, right and wrong, let them all go at once.\' Throwing the whisk, he said, \'This old monk has already let go today. What about all of you?\' Again he said, \'Attendant, put away the whisk.\' A monk asked, \'Why could Manjusri (Manjusri, name of a Bodhisattva) not emerge from the female samadhi?\' The master said, \'This old monk is tired today.\' The monk said, \'Why could Vimalakirti emerge?\' The master said, \'It makes people suspicious.\' The monk said, \'If so, then splitting open Mount Hua reveals thousands of beautiful peaks, and releasing the Yellow River brings forth a clear stream.\' The master said, \'Let it be guessed at.\'", "", "Zen Master Wan'an Daoyan of Donglin Temple in Jiangzhou", "", "He was from Tongchuan, of the Xianyu clan. He had long studied with Yuanwu and had a slight awakening. When Yuanwu returned to Sichuan, he entrusted him to Miaoxi, and also sent a letter to Miaoxi saying, 'The paintings of Yan Chuan are complete, but they lack the dotting of the eyes and ears. His succession in the future is immeasurable.' When Miaoxi resided in Yunmen and Yangyu, the master was always there. He questioned him day and night until he had a great awakening. After residing there, ascending the hall, 'One leaf falls, and the world knows autumn. One dust arises, and the earth is gathered.' When a bird's nest blows its fluff, someone will awaken. Why do scholars of today not recognize themselves? After a long silence, he said, 'Don't blame others.' Ascending the hall, 'If you want to know the mind of all Buddhas, just recognize it in the minds and actions of sentient beings. If you want to know the unchanging nature, just understand it in the changing of all things.' Do you recognize it? 'If you want to avoid the karma of incessant suffering, do not slander the true Dharma wheel of the Tathagata.' Ascending the hall, 'What you all know, Liang Sui knows completely. What Liang Sui knows, you all do not know. What is it that Liang Sui knows?' Then he said, 'A cormorant speaks to a crane.' Ascending the hall, 'Midwinter is severe and cold, and the three realms are without peace. The rich are happy, and the poor are hungry and cold. Not recognizing the profound meaning, one mistakenly identifies the abacus. Why? The cow's head is placed on the tail, and the Big Dipper faces'" ] }

南看。上堂。一滴滴水。一滴滴凍。天寒人寒。風動幡動。雲門扇子𨁝跳。上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。不出諸人十二時中。尋常受用。上堂。云。圓通門戶八字打開。若是從門入得。不堪共語。須是入得無門之門。方可坐登堂奧。所以道。過去諸如來。斯門已成就。現在諸菩薩。今各入圓明。未來參學人。當依如是法。從上諸聖。幸有如此廣大門風。不能繼紹。甘自鄙棄。穿窬墻壁。好不丈夫。敢問大眾。無門之門作么生入。良久云。非唯觀世音。我亦從中證。上堂。元宵已過。化主出門。六群比丘。各從其類。此眾無復枝葉。純有貞實。如是增上慢人。退亦佳矣。麒麟不為瑞。鸑鷟不為榮。麥秀兩岐。禾登九穗。總不消得。但願。官中無事。林下棲禪。水牯牛。飽臥斜陽。擔板漢。清貧長樂。粥足飯足。俯仰隨時。箸籠不亂攙匙。老鼠不咬甑箄。山家活計。淡薄長情。不敬功德天。誰嫌黑暗女。有智主人。二俱不受。良久曰。君子愛財。取之以道。上堂。去年寒食后。今年寒食前。日日是好日。不是正中偏。上堂。客舍久留連。家鄉夕照邊。檐懸三月雨。水沒兩湖蓮。鑊漏燒燈盞。柴生滿灶煙。已忘南北念。入望盡平川。上堂。旃檀林無雜樹。郁密深沉師子住。所以。旃檀叢林旃檀圍

【現代漢語翻譯】現代漢語譯本南看：上堂說法。一滴滴的水，一滴滴的冰凍。天氣寒冷，人也感到寒冷。風吹動幡，幡也在動。雲門（Yunmen，禪宗大師）的扇子突然跳起來，直上三十三天（Trayastrimsa，佛教宇宙觀中的一個天界），在帝釋（Indra，佛教中的一位神）的鼻孔上築巢。東海的鯉魚捱了一棒，雨水像盆倒一樣傾瀉。這些都不超出各位在十二時辰中，尋常的受用。上堂說法。雲門說：『圓通的門戶八字打開。如果從門進入，不值得與他交談。必須進入那無門之門，才可以登上堂奧。』所以說：『過去諸佛如來，通過此門已經成就；現在諸位菩薩，如今各自進入圓滿光明；未來參學的修行人，應當依照這樣的方法。』從前的各位聖賢，幸好有如此廣大的門風，卻不能繼承發揚，甘願自己輕賤拋棄，像小偷一樣穿墻打洞。真是不像大丈夫！請問各位，無門之門要如何進入？』良久，雲門說：『不僅僅是觀世音（Avalokitesvara，佛教菩薩），我也是從中證悟的。』上堂說法。元宵節已經過去，化主（佛教寺院的住持）出門。六群比丘（Six kinds of monks，指不守戒律的比丘），各自跟隨自己的同類。這個僧團沒有多餘的枝葉，只有純粹的貞實。像這樣增上慢（Adhimana，未證得道卻自以為證得）的人，離開也好。麒麟（Qilin，中國神話中的一種神獸）不被認為是祥瑞，鸑鷟（Yuezhuo，傳說中的一種鳥）不被認為是榮耀。麥子長出兩根穗，稻子長出九個穗，這些都不需要。只希望，官府中沒有事端，在山林下安心禪修。水牛吃飽了，悠閒地躺在夕陽下；挑擔的人，清貧而快樂。粥飯充足，俯仰之間順應時節。筷子籠里不亂拿勺子，老鼠不咬蒸籠的箅子。山裡人家的生活，平淡而長久。不敬功德天（Lakshmi，印度教的財富女神），誰又嫌棄黑暗女（Kali，印度教的毀滅女神）？有智慧的主人，兩者都不接受。』良久，雲門說：『君子愛財，取之有道。』上堂說法。去年寒食節之後，今年寒食節之前。每天都是好日子，不是正中就是偏。上堂說法。住在旅店很久了，家鄉就在夕陽西下的地方。屋檐上懸掛著三月的雨，湖泊里淹沒了荷花。破鍋漏了，燒著燈盞，柴火燒滿了灶膛。已經忘記了南北的念頭，放眼望去都是平坦的田野。上堂說法。旃檀林（Sandalwood forest，比喻高貴的修行環境）里沒有雜樹，鬱鬱蔥蔥，深沉寂靜，獅子（Lion，比喻佛陀）居住其中。所以說，旃檀叢林被旃檀樹圍繞。

【English Translation】 English version Nankin: Ascending the hall, delivering a sermon. A drop of water, a drop of ice. The weather is cold, and people feel cold. The wind moves the banner, and the banner moves. Yunmen's (Yunmen, a Zen master) fan suddenly jumps up, ascending to the Trayastrimsa Heaven (Trayastrimsa, a heaven in Buddhist cosmology), building a nest on Indra's (Indra, a deity in Buddhism) nostril. A carp in the East Sea is struck with a rod, and the rain pours down like a tipped-over basin. These do not exceed the ordinary experiences of everyone in the twelve periods of the day. Ascending the hall, delivering a sermon. Yunmen said: 'The gate of perfect penetration is wide open. If you enter through the gate, you are not worth talking to. You must enter the gateless gate to ascend to the inner sanctum.' Therefore, it is said: 'The Buddhas of the past have already attained enlightenment through this gate; the Bodhisattvas of the present are now each entering perfect illumination; future practitioners should follow this method.' The sages of the past were fortunate to have such a vast tradition, but they could not inherit and promote it, willingly demeaning and abandoning themselves, like thieves breaking through walls. How unmanly! I ask everyone, how do you enter the gateless gate?' After a long silence, Yunmen said: 'Not only Avalokitesvara (Avalokitesvara, a Buddhist Bodhisattva), but I also attained enlightenment through it.' Ascending the hall, delivering a sermon. The Lantern Festival has passed, and the abbot (the head of a Buddhist monastery) has left. The six kinds of monks (Six kinds of monks, referring to monks who do not observe the precepts) each follow their own kind. This sangha has no superfluous branches, only pure integrity. It is good for those with adhimana (Adhimana, presuming to have attained enlightenment when one has not) to leave. The Qilin (Qilin, a mythical creature in Chinese mythology) is not considered auspicious, and the Yuezhuo (Yuezhuo, a legendary bird) is not considered glorious. Wheat growing two ears and rice growing nine ears are not needed. I only hope that there are no troubles in the government and that we can peacefully practice Zen in the mountains. The water buffalo is full and leisurely lies in the setting sun; the porter is poor but happy. With sufficient congee and rice, we adapt to the seasons. We do not randomly grab spoons from the chopstick holder, and the rats do not bite the steamer rack. The life of a mountain family is simple and long-lasting. Not respecting Lakshmi (Lakshmi, the Hindu goddess of wealth), who would dislike Kali (Kali, the Hindu goddess of destruction)? A wise master accepts neither.' After a long silence, Yunmen said: 'A gentleman loves wealth, but he obtains it through proper means.' Ascending the hall, delivering a sermon. After the Cold Food Festival last year, before the Cold Food Festival this year. Every day is a good day, either right in the middle or off to the side. Ascending the hall, delivering a sermon. I have stayed in the inn for a long time, and my hometown is on the edge of the setting sun. The eaves are hung with the rain of March, and the lakes are flooded with lotus flowers. The broken pot leaks, burning the lamp, and the firewood fills the stove. I have already forgotten the thoughts of north and south, and as far as I can see, it is all flat plains. Ascending the hall, delivering a sermon. There are no miscellaneous trees in the sandalwood forest (Sandalwood forest, a metaphor for a noble practice environment), it is lush, deep, and quiet, and the lion (Lion, a metaphor for the Buddha) dwells within. Therefore, the sandalwood forest is surrounded by sandalwood trees.

繞。荊棘叢林荊棘圍繞。一人為主。兩人為伴。成就萬億國土。士農工商。若夜叉。若羅剎。見行魔業。優哉遊哉。聊以卒歲。僧問。香嚴上樹話。意旨如何。師曰。描不成。畫不就。曰李陵雖好手。爭奈陷番何。師曰。甚麼處去來。問如何是佛。師曰。汝是元固。僧近前曰。喏喏。師曰。裈無襠。褲無口。問如何是佛。師曰。志公和尚。曰學人問佛。何故答志公和尚。師曰。志公不是閑和尚。曰如何是法。師曰。黃絹幼婦外孫齏臼。曰是甚麼章句。師曰。絕妙好辭。曰如何是僧。師曰。釣魚船上謝三郎。曰何不直說。師曰。玄沙和尚。曰三寶已蒙師指示。向上宗乘事若何。師曰。王喬詐仙得仙。僧呵呵大笑。師乃叩齒。

福州西禪懶庵鼎需禪師

本郡林氏子。幼舉進士有聲年二十五。因讀遺教經。忽曰。幾為儒冠誤。欲去家。母難之。以親迎在期。師乃絕之曰。夭桃紅杏。一時分付春風。翠竹黃華。此去永為道伴。竟依保壽樂禪師為比丘。一錫湖湘。遍參名宿。法無異味。歸里結庵于羌峰絕頂。不下山者三年。佛心才禪師。挽出首眾于大乘。嘗問學者。即心即佛因緣。時妙善庵于洋嶼。師之友彌光。與師書云。庵主手段與諸方別。可來少款如何。師不答。光以計邀師飯。師往赴之。會妙喜為諸徒入室。

師隨喜焉。妙喜舉。僧問馬祖。如何是佛。祖云。即心是佛。作么生。師下語。妙喜詬之曰。你見解如此。敢妄為人師耶。鳴鼓普說。評其平生珍重得力處排為邪解。師淚交頤。不敢仰視。默計曰。我之所得。既為所排西來不傳之旨。豈止此耶。遂歸心弟子之列。一日喜問曰。內不放出。外不放入。正恁么時如何。師擬開口。喜拈竹篦。劈脊連打三下。師於此大悟。厲聲曰。和尚已多了也。喜又打一下。師禮拜。喜笑云。今日方知。吾不汝欺也。遂印以偈云。頂門豎亞摩醯眼。肘后斜懸奪命符。瞎卻眼卸卻符。趙州東壁掛葫蘆。於是聲名喧動叢林。住後上堂曰。句中意。意中句。須彌聳于巨川。句刬意。意刬句。烈士發乎狂矢。任待牙如劍樹。口似血盆。徒逞詞鋒。虛張意氣。所以凈名杜口。早涉繁詞。摩竭掩關。已揚家醜。自余瓦棺老漢。巖頭大師。向羌峰頂上。拏風鼓浪。玩弄神變。腳跟下好與三十。且道。過在甚麼處。良久云。機關不是韓光作。莫把胸襟當等閑。至節上堂云。二十五日已前。群陰消伏。泥龍閉戶。二十五日已后。一陽來複。鐵樹開華。正當二十五日。塵中醉客騎驢騎馬。前街后街遞相慶賀。物外閑人衲帔矇頭。圍爐打坐。風蕭蕭。雨蕭蕭。泠湫湫。誰管你張先生。李道士。胡達磨。上堂。懶翁

懶中懶。最懶懶說禪。亦不重自己。亦不重先賢。又誰管你地。又誰管你天。物外翛然無個事。日上三竿猶更眠。上堂。舉。僧問趙州。如何是古人言。州云。諦聽諦聽。師曰。諦聽即不無。切忌喚鐘作甕。室中問僧。萬法歸一。一歸何處。曰新羅國里。師曰。我在青州作一領布衫。重七斤。聻。曰今日親見趙州。師曰。前頭見。後頭見。僧乃作斫額勢。師曰。上座甚處人。曰江西。師曰。因甚麼。卻來這裡納敗缺。僧擬議。師便打。

福州東禪蒙庵思岳禪師

上堂。蛾羊蟻子。說一切法。墻壁瓦礫。現無邊身。見處既精明。聞中必透脫。所以。雪峰和尚凡見僧來輥出三個木毬。如弄雜劇相似。玄沙便作斫牌勢。[田/十]末謾道將來。普賢今日謗古人。千佛出世。不通懺悔。這裡有人謗普賢。定入㧞舌地獄。且道。謗與不謗者是誰。心不負人。面無慚色。上堂。達磨來時。此土皆知梵語。及乎去後。西天悉會唐言。若論直指人心見性成佛。大似羚羊掛角。獵犬尋蹤。一乘乖疏。萬言無用。可謂來時他笑我。不知去後我笑他。唐言梵語親分付。自古齋僧怕夜茶。上堂。臘月初歲云徂。黃河凍已合。深處有嘉魚。活鱍鱍跳不脫。又不能相煦以濕。相濡以沫。慚愧菩薩摩訶薩。春風幾時來。解此黃河凍。令魚

【現代漢語翻譯】現代漢語譯本：懶惰至極啊！最懶的人還偏偏要談禪。既不看重自己，也不看重前賢。又有誰來管你的地，誰來管你的天？身處世外，無牽無掛，什麼事也沒有，太陽都升到三竿高了，還在睡覺！上堂時，禪師舉例說：有僧人問趙州禪師，『什麼是古人的話？』趙州禪師回答說：『諦聽！諦聽！』（仔細聽！仔細聽！）禪師說：『仔細聽固然沒錯，但切記不要把鐘當成甕。』在室內問僧人：『萬法歸一，一歸何處？』僧人回答說：『歸到新羅國里。』禪師說：『我在青州做了一件布衫，重七斤，怎麼樣？』僧人說：『今天親眼見到了趙州禪師。』禪師說：『前面見到，後面也見到。』僧人於是做了個砍額頭的姿勢。禪師說：『上座是哪裡人？』僧人說：『江西。』禪師說：『為什麼卻跑到這裡來丟人現眼？』僧人猶豫不決，禪師便打了他。

福州東禪蒙庵思岳禪師

上堂時說：『飛蛾、綿羊、螞蟻都在說法，墻壁、瓦礫都在顯現無邊的法身。』見解既然精明，聽聞必定透徹。所以，雪峰和尚每次見到僧人來，就滾出三個木球，好像在表演雜耍一樣。玄沙禪師便做出砍牌子的姿勢。不要隨便說將來怎樣。普賢菩薩今天誹謗古人，即使千佛出世，也不能懺悔。這裡如果有人誹謗普賢菩薩，必定會墮入拔舌地獄。那麼，誹謗與不誹謗的，究竟是誰呢？心中不愧對人，臉上就沒有慚愧的神色。上堂時說：『達磨（Bodhidharma）來的時候，這片土地上的人都知道梵語；等到他離開后，西天（印度）的人都學會了唐言（漢語）。』如果說直指人心，見性成佛，那就好像羚羊掛角，獵犬尋蹤一樣，一乘佛法就顯得疏遠了，萬語千言也沒有用。真可謂來的時候他笑我，不知道去後我笑他。唐言梵語親自交付，自古以來齋僧就害怕夜裡喝茶。上堂時說：『臘月將盡，一年又要過去了，黃河已經冰凍合攏了，深處有肥美的魚，活蹦亂跳卻逃脫不了。』它們又不能互相用濕氣來溫暖，用唾沫來滋潤。真是慚愧啊，菩薩摩訶薩（Bodhisattva-Mahāsattva），春風什麼時候來，解開這黃河的冰凍，讓魚兒...

【English Translation】 English version: How lazy! The laziest ones are the ones who talk about Chan. They neither value themselves nor the wise predecessors. And who cares about your earth, who cares about your heaven? Living outside the world, carefree and without any concerns, nothing to do, the sun has risen three poles high, and they are still sleeping! During the Dharma talk, the Zen master cited an example: A monk asked Zen Master Zhaozhou (Joshu), 'What are the words of the ancients?' Zen Master Zhaozhou replied, 'Listen carefully! Listen carefully!' The Zen master said, 'Listening carefully is certainly correct, but remember not to mistake a bell for a pot.' In the room, he asked the monks, 'All dharmas return to one, where does the one return?' The monk replied, 'It returns to the country of Silla.' The Zen master said, 'I made a cloth shirt in Qingzhou, weighing seven pounds, how about that?' The monk said, 'Today I have personally seen Zen Master Zhaozhou.' The Zen master said, 'Seen in front, seen in the back.' The monk then made a gesture of chopping his forehead. The Zen master said, 'Where are you from, venerable?' The monk said, 'Jiangxi.' The Zen master said, 'Why did you come here to make a fool of yourself?' The monk hesitated, and the Zen master hit him.

Zen Master Meng'an Siyue of Dongchan Temple in Fuzhou

During the Dharma talk, he said: 'Moths, sheep, and ants are all expounding the Dharma, walls, and tiles are all manifesting boundless Dharma bodies.' Since the understanding is clear and bright, the hearing must be thorough. Therefore, whenever the Venerable Xuefeng (Hsueh-feng) saw a monk coming, he would roll out three wooden balls, as if performing a juggling act. Zen Master Xuansha (Hsuan-sha) would then make a gesture of chopping a sign. Don't casually say what will happen in the future. Bodhisattva Samantabhadra (普賢 Pǔxián) today slanders the ancients, even if a thousand Buddhas appear in the world, they cannot repent. If anyone here slanders Bodhisattva Samantabhadra, they will surely fall into the hell of tongue-pulling. So, who is it that slanders and does not slander? If the heart is not ashamed of people, the face will have no shame. During the Dharma talk, he said: 'When Bodhidharma (達磨 Dámó) came, the people of this land all knew Sanskrit; after he left, the people of the Western Heaven (India) all learned the language of Tang (Chinese).' If we talk about directly pointing to the human mind, seeing one's nature and becoming a Buddha, it is like a gazelle hanging its horns, a hunting dog tracking a scent. The One Vehicle (Ekayana) Dharma seems distant, and ten thousand words are useless. It can be said that when he came, he laughed at me, not knowing that after he left, I laughed at him. The language of Tang and Sanskrit are personally entrusted, and since ancient times, monks have been afraid of drinking tea at night when offering meals to monks. During the Dharma talk, he said: 'The twelfth month is coming to an end, and another year is about to pass, the Yellow River has frozen over, and in the depths there are fat fish, jumping and leaping but unable to escape.' They cannot warm each other with moisture or moisten each other with saliva. It is truly shameful, Bodhisattva-Mahāsattva (菩薩摩訶薩 Púsà mó訶sà), when will the spring breeze come to thaw this frozen Yellow River, so that the fish can...

化作龍。直透桃華浪。會即便會。癡人面前且莫說夢。上堂。僧問。如何是初日分。以恒河沙等身佈施。師曰。從苗辨地。因語識人。曰如何是中日分。復以恒河沙等身佈施。師曰。筑著磕著。曰。如何是後日分。亦以恒河沙等身佈施。師曰。向下文長。付在來日。復曰。一轉語。如天普蓋。似地普擎。一轉語。舌頭不出口。一轉語。且喜沒交涉。要會么。慚愧世尊。面赤不如語直。大小岳上座。口似磉盤。今日為這問話僧講經。不覺和註腳一時說破。便下座。上堂。啞卻我口。直須要道。塞卻你耳。切忌蹉過。昨日有人從天臺來。卻道。泗洲大聖在洪州。打坐十字街頭。賣行貨。是甚麼。斷跟草鞋。尖檐席帽。

福州西禪此庵守凈禪師

上堂。談玄說妙。撒屎撒尿。行棒行喝。將鹽止渴。立主立賓。華擘宗乘。設或總不恁么。又是鬼窟里坐。到這裡。山僧已是打退鼓。且道。諸人尋常。心憤憤。口悱悱。合作么生。莫將閑學解。埋沒祖師心。上堂。若也單明自己。不悟目前。此人有眼無足。若也祇悟目前。不明自己。此人有足無眼。直得眼足相資。如車二輪。如鳥二翼。正好勘過了。打。上堂。九夏炎炎大熱。木人汗流不輟。夜來一雨便涼。莫道山僧不說。以拂子擊禪床下座。上堂。若欲正提綱。直須

【現代漢語翻譯】現代漢語譯本化作龍，直接穿透桃花浪。會就是會，在癡人面前不要說夢。上堂。僧人問：『什麼是初日分（指一天中的開始）？』（即使）以恒河沙數那麼多的身體來佈施。師父說：『從苗就能辨別土地，通過言語就能認識人。』（僧人）說：『什麼是中日分（指一天中的中午）？』（即使）再次以恒河沙數那麼多的身體來佈施。師父說：『筑著了，磕著了。』（僧人）說：『什麼是後日分（指一天中的結束）？』也以恒河沙數那麼多的身體來佈施。師父說：『向下還有很長的文章，留到明天再說。』又說：『一句話的轉換，如天空普遍覆蓋，似大地普遍承載。一句話的轉換，舌頭不出口。一句話的轉換，可喜的是沒有交涉。想要領會嗎？慚愧啊世尊，面紅不如直說。大小岳上座，口像磨盤一樣大，今天為這個問話的僧人講經，不知不覺把經文和註釋一起說破了。』於是下座。上堂。堵住我的口，一定要說；塞住你的耳朵，切記錯過。昨天有人從天臺山來，卻說泗洲大聖在洪州，在十字街頭打坐，賣的是什麼行貨？是斷了跟的草鞋，尖頂的席帽。

福州西禪此庵守凈禪師

上堂。談玄說妙，是撒屎撒尿；行棒行喝，是用鹽止渴；立主立賓，是強行剖析宗乘。如果總不是這樣，又是坐在鬼窟里。到了這裡，山僧我已經打退堂鼓了。那麼，你們平常心裡憤憤不平，口裡喋喋不休，應該怎麼做呢？不要用空洞的學理解釋，埋沒了祖師的心。上堂。如果只明白自己，不領悟眼前，這個人有眼無足；如果只領悟眼前，不明白自己，這個人有足無眼。只有眼和足互相資助，像車的兩個輪子，像鳥的兩隻翅膀，才能勘驗通過。打！上堂。盛夏炎熱，木人汗流不止。昨夜一場雨就涼快了，不要說山僧沒說。用拂子擊打禪床下座。上堂。如果想要端正地提出綱領，就必須……

【English Translation】 English version Transforming into a dragon, piercing straight through the peach blossom waves. If you understand, then you understand. Do not speak of dreams before a foolish person. Ascending the hall. A monk asked: 'What is the initial part of the day (referring to the beginning of the day)?' (Even if) one were to give away bodies as numerous as the sands of the Ganges. The master said: 'One can distinguish the land from the seedlings, and recognize people through their words.' (The monk) said: 'What is the middle part of the day (referring to noon)?' (Even if) one were to again give away bodies as numerous as the sands of the Ganges. The master said: 'You've hit it, you've bumped into it.' (The monk) said: 'What is the later part of the day (referring to the end of the day)?' Also giving away bodies as numerous as the sands of the Ganges. The master said: 'There is a long text to follow, let's leave it for tomorrow.' Again he said: 'A turn of phrase, like the sky universally covering, like the earth universally supporting. A turn of phrase, the tongue does not leave the mouth. A turn of phrase, it is pleasing that there is no involvement. Do you want to understand? Ashamed, Shakyamuni Buddha (Śākyamuni), a red face is not as good as speaking straight. Great Xiaoyue (Dàxiǎoyuè) abbot, your mouth is as big as a millstone, today I am lecturing on the sutras for this questioning monk, and unknowingly I have broken down the sutra and the commentary together.' Then he descended from the seat. Ascending the hall. Shut my mouth, I must speak; block your ears, be careful not to miss it. Yesterday someone came from Tiantai Mountain (Tiāntāi), but said that the Great Sage of Sizhou (Sìzhōu) is in Hongzhou (Hóngzhōu), sitting in meditation at the crossroads, selling what kind of goods? They are straw sandals with broken heels and pointed straw hats.

Chan Master Shoujing (Shǒujìng) of Cī'ān (此庵) at Xichan (西禪) Monastery in Fuzhou (Fúzhōu)

Ascending the hall. Talking about the mysterious and speaking of the wonderful is like scattering excrement and urine; wielding the staff and shouting is like using salt to quench thirst; establishing the host and establishing the guest is like forcibly dissecting the teachings of the sect. If it is not like this at all, then you are sitting in a ghost cave. Having arrived here, this mountain monk has already retreated. So, what should you usually do when your hearts are indignant and your mouths are chattering? Do not bury the mind of the patriarch with empty scholarly explanations. Ascending the hall. If you only understand yourself and do not understand what is before your eyes, this person has eyes but no feet; if you only understand what is before your eyes and do not understand yourself, this person has feet but no eyes. Only when the eyes and feet assist each other, like the two wheels of a cart, like the two wings of a bird, can you pass the examination. Strike! Ascending the hall. The great heat of summer, the wooden man sweats unceasingly. Last night's rain brought coolness, don't say the mountain monk didn't say it. He strikes the meditation platform with a whisk and descends from the seat. Ascending the hall. If you want to correctly raise the key point, you must...

大地荒。欲來沖雪刃。未免露鋒铓。當恁么時。釋迦老子出頭不得。即不問。你諸人祇如馬鐙里藏身。又作么生話會。上堂。道是常道。心是常心。汝等諸人聞山僧恁么道。便道我會也。大盡三十日。小盡二十九。頭上是天。腳下是地。耳里聞聲。鼻里出氣。忽若四大海水在汝頭上。毒蛇穿你眼睛。蝦蟆入你鼻孔。又作么生。上堂。文殊普賢談理事。臨濟德山行棒喝。東禪一覺到天明。偏愛風從涼處發。咄。上堂。善鬥者不顧其首。善戰者必獲其功。其功既獲。坐致太平。太平既致。高枕無憂。罷拈三尺劍。休弄一張弓。歸馬于華山之陽。放牛于桃林之野。風以時而雨以時。漁父歌而樵人舞。雖然如是。堯舜之君。猶有化在。爭似乾坤收不得。堯舜不知名。渾家不管興亡事。偏愛和云占洞庭。上堂。閉卻口時時說。截卻舌無間歇。無間歇最奇絕。最奇絕眼中屑。既是奇絕。為甚麼卻成眼中屑。了了了時無可了。玄玄玄處亦須呵。上堂。祖佛頂𩕳上。有潑天大路。未透生死關。如何敢進步。不進步。大千沒遮護。一句絕言詮。那吒擎鐵柱。開堂拈香罷就座。南堂和尚白槌曰。法筵龍象眾。當觀第一義。師隨聲便喝曰。此是第幾義。久參先德已辨來端。後學有疑不妨請問。僧問。阿難問迦葉。世尊傳金襕外。別傳何物。迦

【現代漢語翻譯】現代漢語譯本：

大地一片荒蕪。想要用衝破積雪的利刃，卻難免露出鋒芒。當這種時候，釋迦牟尼也無計可施。暫且不問這個。你們這些人如果像藏身在馬鐙里一樣，又該如何應對呢？

上堂說法時說：『道是永恒不變的道，心是永恒不變的心。』你們這些人聽到我這樣說，就說自己明白了。大月三十天，小月二十九天，頭上是天，腳下是地，耳朵里聽到聲音，鼻子里呼出氣息。如果突然四大海水都在你們頭上，毒蛇穿過你們的眼睛，蛤蟆進入你們的鼻孔，又該怎麼辦呢？

上堂說法時說：文殊菩薩（Manjusri Bodhisattva，智慧的象徵）和普賢菩薩（Samantabhadra Bodhisattva，行動的象徵）談論理和事，臨濟禪師（Linji，唐代禪師）和德山禪師（Deshan，唐代禪師）使用棒喝。東禪寺的僧人一覺睡到天亮，特別喜歡涼風從涼爽的地方吹來。』

咄！

上堂說法時說：『善於戰鬥的人不顧惜自己的頭顱，善於作戰的人必定獲得成功。獲得成功后，就能安享太平。太平盛世到來后，就可以高枕無憂。放下三尺寶劍，停止拉動弓箭。把戰馬放回華山的南面，把耕牛放回桃林的田野。風按時吹，雨按時下。漁夫唱歌，樵夫跳舞。』雖然如此，像堯舜這樣的聖明君主，仍然有教化百姓的任務。怎能比得上天地都無法束縛，堯舜都不知道名姓，完全不關心國家興亡的人呢？他們只喜歡和白雲一起佔據洞庭湖。

上堂說法時說：『閉上嘴巴卻時時在說，截斷舌頭也無間斷地在說。沒有間斷的說法最奇妙，最奇妙的說法卻是眼中的塵屑。』既然是最奇妙的，為什麼卻成了眼中的塵屑呢？明白了所有的事情就無可再明白，玄妙的地方也必須呵斥。

上堂說法時說：『在祖師和佛的頭頂上，有一條寬闊的大路，如果不能突破生死關，怎麼敢前進？不前進，整個大千世界就沒有遮蔽和保護。一句話超越了所有的言語表達，哪吒（Nata，佛教護法神）擎著鐵柱。』

開堂說法，拈香完畢后就座。南堂和尚敲槌說：『法會上的龍象之眾，應當觀察第一義諦。』禪師隨著聲音便喝道：『這是第幾義諦？』長期參學的先輩已經辨明了來龍去脈，後來的學人如果有疑問，不妨請問。

有僧人問道：『阿難（Ananda，佛陀的十大弟子之一）問迦葉（Kasyapa，佛陀的十大弟子之一），世尊（Sakyamuni，釋迦牟尼佛）傳授金襕袈裟之外，還傳授了什麼？』 English version:

The earth is barren. Wanting to break through the snow with a sharp blade, one cannot avoid revealing its edge. At such a time, even Sakyamuni (釋迦牟尼佛) is helpless. Let's not ask about that for now. If you people were to hide yourselves as if in a stirrup, how would you deal with it?

When ascending the platform to preach, it is said: 'The Dao (道) is the eternal Dao, the mind is the eternal mind.' When you people hear me say this, you say you understand. The big month has thirty days, the small month has twenty-nine days, above is the sky, below is the earth, the ears hear sounds, the nose breathes out air. If suddenly the four great oceans were on your heads, poisonous snakes pierced your eyes, and toads entered your nostrils, what would you do?

When ascending the platform to preach, it is said: 'Manjusri Bodhisattva (文殊菩薩, symbol of wisdom) and Samantabhadra Bodhisattva (普賢菩薩, symbol of action) discuss principle and phenomena, Linji (臨濟, a Chan master of the Tang Dynasty) and Deshan (德山, a Chan master of the Tang Dynasty) use shouts and blows. A monk at Dongchan Temple (東禪寺) sleeps until dawn, especially liking the cool breeze blowing from a cool place.'

'Doh!'

When ascending the platform to preach, it is said: 'One who is good at fighting does not care for his head, one who is good at war will surely achieve success. Once success is achieved, one can enjoy peace. Once peace arrives, one can rest easy. Put down the three-foot sword, stop pulling the bow. Return the warhorses to the south of Mount Hua (華山), return the oxen to the fields of Peach Blossom Forest (桃林). The wind blows in its season, the rain falls in its season. The fisherman sings, the woodcutter dances.' Even so, even enlightened rulers like Yao (堯) and Shun (舜) still have the task of educating the people. How can they compare to those who cannot be bound by heaven and earth, whose names Yao and Shun do not know, and who do not care about the rise and fall of the country? They only like to occupy Dongting Lake (洞庭湖) with the white clouds.

When ascending the platform to preach, it is said: 'Closing the mouth, one speaks constantly; cutting off the tongue, one speaks without interruption. The uninterrupted speech is the most wonderful, the most wonderful speech is the dust in the eye.' Since it is the most wonderful, why does it become the dust in the eye? Understanding all things, there is nothing more to understand; the mysterious place must also be scolded.

When ascending the platform to preach, it is said: 'On the crown of the heads of the Patriarchs and Buddhas, there is a wide road. If one cannot break through the gate of birth and death, how dare one advance? Not advancing, the entire great thousand world has no shelter or protection. A sentence transcends all verbal expression, Nata (哪吒, a Buddhist protector deity) holds up the iron pillar.'

After offering incense and taking his seat at the opening of the Dharma assembly, the monk of Nantang (南堂) struck the gavel and said: 'The dragon and elephant assembly of the Dharma gathering should observe the first principle.' The Chan master immediately shouted in response: 'Which principle is this?' Those who have long studied with previous masters have already discerned the origin and end. Later learners, if you have any doubts, please ask.

A monk asked: 'Ananda (阿難, one of the Buddha's ten great disciples) asked Kasyapa (迦葉, one of the Buddha's ten great disciples), besides transmitting the golden kasaya (金襕袈裟), what else did the World-Honored One (Sakyamuni, 釋迦牟尼佛) transmit?'

【English Translation】 The earth is barren. Wanting to break through the snow with a sharp blade, one cannot avoid revealing its edge. At such a time, even Sakyamuni (釋迦牟尼佛) is helpless. Let's not ask about that for now. If you people were to hide yourselves as if in a stirrup, how would you deal with it? When ascending the platform to preach, it is said: 'The Dao (道) is the eternal Dao, the mind is the eternal mind.' When you people hear me say this, you say you understand. The big month has thirty days, the small month has twenty-nine days, above is the sky, below is the earth, the ears hear sounds, the nose breathes out air. If suddenly the four great oceans were on your heads, poisonous snakes pierced your eyes, and toads entered your nostrils, what would you do? When ascending the platform to preach, it is said: 'Manjusri Bodhisattva (文殊菩薩, symbol of wisdom) and Samantabhadra Bodhisattva (普賢菩薩, symbol of action) discuss principle and phenomena, Linji (臨濟, a Chan master of the Tang Dynasty) and Deshan (德山, a Chan master of the Tang Dynasty) use shouts and blows. A monk at Dongchan Temple (東禪寺) sleeps until dawn, especially liking the cool breeze blowing from a cool place.' 'Doh!' When ascending the platform to preach, it is said: 'One who is good at fighting does not care for his head, one who is good at war will surely achieve success. Once success is achieved, one can enjoy peace. Once peace arrives, one can rest easy. Put down the three-foot sword, stop pulling the bow. Return the warhorses to the south of Mount Hua (華山), return the oxen to the fields of Peach Blossom Forest (桃林). The wind blows in its season, the rain falls in its season. The fisherman sings, the woodcutter dances.' Even so, even enlightened rulers like Yao (堯) and Shun (舜) still have the task of educating the people. How can they compare to those who cannot be bound by heaven and earth, whose names Yao and Shun do not know, and who do not care about the rise and fall of the country? They only like to occupy Dongting Lake (洞庭湖) with the white clouds. When ascending the platform to preach, it is said: 'Closing the mouth, one speaks constantly; cutting off the tongue, one speaks without interruption. The uninterrupted speech is the most wonderful, the most wonderful speech is the dust in the eye.' Since it is the most wonderful, why does it become the dust in the eye? Understanding all things, there is nothing more to understand; the mysterious place must also be scolded. When ascending the platform to preach, it is said: 'On the crown of the heads of the Patriarchs and Buddhas, there is a wide road. If one cannot break through the gate of birth and death, how dare one advance? Not advancing, the entire great thousand world has no shelter or protection. A sentence transcends all verbal expression, Nata (哪吒, a Buddhist protector deity) holds up the iron pillar.' After offering incense and taking his seat at the opening of the Dharma assembly, the monk of Nantang (南堂) struck the gavel and said: 'The dragon and elephant assembly of the Dharma gathering should observe the first principle.' The Chan master immediately shouted in response: 'Which principle is this?' Those who have long studied with previous masters have already discerned the origin and end. Later learners, if you have any doubts, please ask. A monk asked: 'Ananda (阿難, one of the Buddha's ten great disciples) asked Kasyapa (迦葉, one of the Buddha's ten great disciples), besides transmitting the golden kasaya (金襕袈裟), what else did the World-Honored One (Sakyamuni, 釋迦牟尼佛) transmit?'

葉喚阿難。阿難應諾。未審此意如何。師曰。切忌動著。曰祇如迦葉道倒卻門前剎竿著。又作么生。師曰。石牛橫古路。曰祇如和尚。于佛日處。還有這個訊息也無。師曰。無這個訊息。曰爭奈定光金地遙招手。智者江陵暗點頭。師曰。莫將庭際柏。輕比路傍蒿。僧禮拜。師乃曰。定光金地遙招手。智者江陵暗點頭。已是白雲千萬里。那堪於此未知休。設或於此便休去。一場狼籍不少。還有檢點得出者么。如無。山僧今日失利。僧問。佛佛授手。祖祖相傳。未審傳個甚麼。師曰。速禮三拜。問不施寸刃。請師相見。師曰。逢強即弱。曰何得埋兵掉鬥。師曰。祇為阇黎寸刃不施。曰未審向上還有事也無。師曰有。曰如何是向上事。師曰。敗將不斬。問古佛堂前。甚麼人先到。師曰。無眼村翁。曰未審如何趣向。師曰。楖栗橫擔。

建寧府開善道謙禪師

本郡人。初之京師。依圓悟。無所省發。后隨妙喜。庵居泉南。及喜領徑山。師亦侍行。未幾。令師往長沙。通紫巖居士張公書。師自謂。我參禪二十年。無入頭處。更作此行。決定荒廢。意欲無行。友人宗元者。叱曰。不可在路便參禪不得也。去吾與汝俱往。師不得已而行。在路泣語元曰。我一生參禪。殊無得力處。今又途路奔波。如何得相應去。元告之曰

【現代漢語翻譯】現代漢語譯本：葉喚阿難（佛陀十大弟子之一）。阿難（佛陀十大弟子之一）應諾。『不知這是什麼意思？』師父說：『千萬不要妄動。』（僧人）說：『如果像迦葉（佛陀十大弟子之一）尊者那樣，把門前的剎竿倒了，又該如何理解？』師父說：『石牛橫臥在古老的道路上。』（僧人）說：『如果像和尚您一樣，在佛誕之日，還有這樣的訊息嗎？』師父說：『沒有這樣的訊息。』（僧人）說：『但定光佛（過去七佛之一）在金地遙遙招手，智者大師（隋代高僧）在江陵暗自點頭。』師父說：『不要輕易地將庭院中的柏樹，比作路旁的蒿草。』僧人禮拜。師父於是說：『定光佛（過去七佛之一）在金地遙遙招手，智者大師（隋代高僧）在江陵暗自點頭，已經是白雲千萬里之遙了，怎能還在這裡不知停止？』『如果在這裡就停止，一場狼藉也少不了。還有人能檢查出來嗎？如果沒有，山僧我今天就失敗了。』僧人問：『佛佛授手，祖祖相傳，不知道傳的是什麼？』師父說：『快禮拜三下。』（僧人）問：『不使用寸刃，請師父相見。』師父說：『逢強則弱。』（僧人）說：『為何要埋藏軍隊，丟棄兵器？』師父說：『只因爲你沒有使用寸刃。』（僧人）說：『不知道向上還有什麼事嗎？』師父說：『有。』（僧人）問：『什麼是向上事？』師父說：『敗將不斬。』（僧人）問：『古佛堂前，什麼人先到？』師父說：『無眼村翁。』（僧人）問：『不知道如何趨向？』師父說：『楖栗橫擔。』

建寧府開善道謙禪師

是本郡人。最初到京師，依止圓悟禪師，沒有領悟。後來跟隨妙喜禪師，在泉南庵居。等到妙喜禪師住持徑山，道謙禪師也侍奉跟隨。不久，妙喜禪師讓道謙禪師前往長沙，送信給紫巖居士張公。道謙禪師自認為，我參禪二十年，沒有入門之處，再做這樣的事情，必定荒廢。想要不去，友人宗元呵斥他說：『難道在路上就不能參禪了嗎？去吧，我與你一同前往。』道謙禪師不得已而行，在路上哭著對宗元說：『我一生參禪，沒有什麼得力之處，現在又要奔波于道路，如何才能相應呢？』宗元告訴他說：

【English Translation】 English version: Ye called Ananda (one of the ten major disciples of the Buddha). Ananda (one of the ten major disciples of the Buddha) responded. 'I don't know what this means?' The master said, 'Be careful not to move it.' (The monk) said, 'If, like Venerable Kasyapa (one of the ten major disciples of the Buddha), the flagpole in front of the gate is knocked down, how should it be understood?' The master said, 'A stone ox lies across the ancient road.' (The monk) said, 'If it is like the abbot, on the day of Buddha's birth, is there such news?' The master said, 'There is no such news.' (The monk) said, 'But Dipankara Buddha (one of the past seven Buddhas) waves from afar in the golden land, and Zhiyi (a prominent Sui dynasty monk) nods secretly in Jiangling.' The master said, 'Do not lightly compare the cypress in the courtyard to the artemisia by the roadside.' The monk bowed. The master then said, 'Dipankara Buddha (one of the past seven Buddhas) waves from afar in the golden land, and Zhiyi (a prominent Sui dynasty monk) nods secretly in Jiangling. It is already ten thousand miles of white clouds away, how can you still not stop here?' 'If you stop here, a mess is inevitable. Is there anyone who can check it out? If not, I, the mountain monk, will fail today.' The monk asked, 'Buddha hands it to Buddha, and ancestors pass it down from ancestor. I don't know what is being passed down?' The master said, 'Quickly bow three times.' (The monk) asked, 'Without using an inch of blade, please see the master.' The master said, 'Meet strength with weakness.' (The monk) said, 'Why bury the troops and discard the weapons?' The master said, 'Only because you have not used an inch of blade.' (The monk) said, 'I don't know if there is anything further up?' The master said, 'Yes.' (The monk) asked, 'What is the matter further up?' The master said, 'A defeated general is not killed.' (The monk) asked, 'In front of the ancient Buddha hall, who arrived first?' The master said, 'A blind village elder.' (The monk) asked, 'I don't know how to approach it?' The master said, 'A staff carried horizontally.'

Chan Master Daokian of Kaisan Monastery in Jianning Prefecture

Was a native of this prefecture. He first went to the capital and relied on Chan Master Yuanwu, but did not attain enlightenment. Later, he followed Chan Master Miaoxi and lived in a hermitage in Quannan. When Chan Master Miaoxi became the abbot of Jingshan, Chan Master Daokian also served and followed him. Soon, Chan Master Miaoxi sent Chan Master Daokian to Changsha to deliver a letter to Zhang Gong, the lay Buddhist of Ziyan. Chan Master Daokian thought to himself, 'I have practiced Chan for twenty years and have not found an entry point. If I do this again, it will surely be a waste.' Wanting not to go, his friend Zongyuan scolded him, 'Can't you practice Chan on the road? Go, I will go with you.' Chan Master Daokian had no choice but to go. On the road, he cried to Zongyuan, 'I have practiced Chan all my life and have not gained any strength. Now I have to rush around on the road, how can I correspond to it?' Zongyuan told him:

。你但將諸方參得底。悟得底。圓悟妙喜為你說得底。都不要理會。途中可替底事。我盡替你。只有五件事。替你不得。你須自家支當。師曰。五件者何事。愿聞其要。元曰。著衣吃飯。屙屎放尿。䭾個死屍路上行。師于言下領旨。不覺手舞足蹈。元曰。你此回方可通書宜前進。吾先歸矣。元即回徑山。師半載方返。妙喜一見而喜曰。建州子。你這回別也。住后。上堂。竺土大仙心。東西密相付。如何是密付底心。良久云。八月秋何處熱。上堂。壁立千仞。三世諸佛措足無門。是則是。太殺不近人情。放一線道。十方剎海放光動地。是則是。爭奈和泥合水。須知通一線道處。壁立千仞。壁立千仞處。通一線道。橫拈倒用。正按傍提。電激雷奔。崖頹石裂。是則是。猶落化門。到這裡。壁立千仞也沒交涉。通一線道也沒交涉。不近人情。和泥合水。總沒交涉。只這沒交涉。也則沒交涉。是則是。又無佛法道理。若也出得這四路頭。管取乾坤獨步。且獨步一句作么生道。莫怪從前多意氣。他家曾踏上頭關。上堂。去年也有個六月十五。今年也有個六月十五。去年六月十五。少卻今年六月十五。今年六月十五。多卻去年六月十五。多處不用減。少處不用添。既不用添。又不用減。則多處多用。少處少用。乃喝一喝曰。是多。

【現代漢語翻譯】現代漢語譯本：你只需將你從各處參悟到的、理解到的，以及圓悟妙喜（圓悟克勤，禪宗大師）為你所說的，都不要理會。在修行的道路上，我可以替你承擔的事情，我都盡力替你承擔。但有五件事，我無法替你承擔，你必須自己承擔。老師問道：『是哪五件事？希望聽聽其中的要點。』元（應為大慧宗杲，禪宗大師）回答說：『穿衣吃飯，拉屎撒尿，揹著一具死屍在路上行走。』老師（應為慧照）在聽了這些話后立刻領悟了其中的旨意，不禁手舞足蹈。元說：『你這次才算真正通達了，可以繼續前進了。我先回徑山了。』元隨即返回徑山。老師過了半年才回來。妙喜（大慧宗杲）一見到他就高興地說：『建州人，你這次不一樣了。』住持寺院后，老師上堂說法：『竺土（印度）大仙（佛陀）的心法，東西方秘密地相互傳授。什麼是秘密傳授的心法？』良久，說：『八月秋天哪裡熱？』上堂說法：『壁立千仞（形容山勢險峻），三世諸佛都無法落腳。』這樣說固然對，但太不近人情了。放開一線生機，十方剎土（指宇宙）都放出光明，震動大地。這樣說固然對，但又和泥合水（比喻遷就調和）。要知道，在能放開一線生機的地方，也有壁立千仞的險峻；在壁立千仞的地方，也能放開一線生機。橫著拿，倒著用，正面按，側面提，像閃電一樣迅速，像雷霆一樣奔騰，山崖崩塌，石頭碎裂。這樣說固然對，但仍然落在化門（指教化的途徑）之中。到了這裡，壁立千仞也沒有關係，放開一線生機也沒有關係，不近人情，和泥合水，統統沒有關係。只有這沒有關係，才是真正的沒有關係。這樣說固然對，但又沒有佛法道理。如果能超出這四條路，必定能乾坤獨步（形容非常傑出）。那麼，這『獨步』一句該怎麼說呢？莫怪我從前意氣風發，因為我曾經踏上過最高的關卡。上堂說法：『去年也有一個六月十五，今年也有一個六月十五。去年的六月十五，少了今年的六月十五；今年的六月十五，多了去年的六月十五。多出的地方不用減少，少的地方不用增加。既然不用增加，又不用減少，那麼多出的地方就多用，少的地方就少用。』於是大喝一聲，說：『是多！』

【English Translation】 English version: You just need to disregard all that you have learned and understood from various places, as well as what Yuanwu Miaoxi (Yuanwu Keqin, a Chan master) has told you. On the path of practice, I will do my best to bear what I can bear for you. However, there are five things that I cannot bear for you; you must bear them yourself. The teacher asked, 'What are these five things? I wish to hear the essentials.' Yuan (should be Dahui Zonggao, a Chan master) replied, 'Wearing clothes and eating food, defecating and urinating, carrying a corpse on the road.' Upon hearing these words, the teacher (should be Huizhao) immediately understood the meaning and could not help but dance for joy. Yuan said, 'This time you have truly understood and can continue forward. I will return to Jingshan first.' Yuan then returned to Jingshan. Half a year later, the teacher returned. Miaoxi (Dahui Zonggao) was delighted to see him and said, 'Person from Jianzhou, you are different this time.' After becoming the abbot of the monastery, the teacher ascended the hall and gave a Dharma talk: 'The mind-dharma of the great sage (Buddha) of Zhutu (India) is secretly transmitted between the East and the West. What is the mind-dharma that is secretly transmitted?' After a long silence, he said, 'Where is it hot in the autumn of August?' Ascending the hall, he gave a Dharma talk: 'A cliff stands ten thousand feet high (describing the steepness of a mountain), and the Buddhas of the three worlds have no place to set foot.' Saying this is certainly correct, but it is too inhuman. Open a line of life, and the ten directions of Buddha-lands (referring to the universe) emit light and shake the earth. Saying this is certainly correct, but it is also mixing mud with water (a metaphor for compromising and reconciling). Know that in the place where a line of life can be opened, there is also the steepness of a cliff standing ten thousand feet high; in the place where a cliff stands ten thousand feet high, a line of life can also be opened. Holding it horizontally, using it upside down, pressing it from the front, lifting it from the side, like lightning, like thunder, cliffs collapsing, rocks shattering. Saying this is certainly correct, but it still falls within the gate of transformation (referring to the path of teaching). Arriving here, the cliff standing ten thousand feet high is irrelevant, opening a line of life is irrelevant, being inhuman, mixing mud with water, all are irrelevant. Only this irrelevance is true irrelevance. Saying this is certainly correct, but there is no Dharma principle. If one can transcend these four paths, one will surely walk alone in the universe (describing being outstanding). So, how should this phrase 'walking alone' be said? Don't blame me for being high-spirited in the past, because I have once stepped on the highest pass.' Ascending the hall, he gave a Dharma talk: 'Last year there was a June 15th, and this year there is also a June 15th. Last year's June 15th lacked this year's June 15th; this year's June 15th has more than last year's June 15th. There is no need to reduce what is more, and there is no need to add to what is less. Since there is no need to add, and there is no need to reduce, then use more where there is more, and use less where there is less.' Then he shouted, saying, 'It is more!'

是少。良久曰。箇中消息子。能有幾人知。上堂。洞山麻三斤。將去無星秤子上定過。每一斤。恰有一十六兩。二百錢重。更不少一𣯛。正與趙州殿里底一般。祇不合被大愚鋸解秤錘。卻教人理會不得。如今若要理會得。但問取雲門乾屎橛。上堂。有句無句如藤倚樹。撞倒燈籠。打破露柱。佛殿奔忙。僧堂回顧。子細看來。是甚傢俱。咄。祇堪打老鼠。上堂。諸人從僧堂里恁么上來。少間從法堂頭恁么下去。並不曾差了一步。因甚麼卻不會。良久曰。祇為分明極。翻令所得遲。

慶元府育王佛照德光禪師

臨江軍彭氏子。志學之年。依本郡東山光化寺吉禪師。落髮。一日入室。吉問。不是心。不是佛。不是物。是甚麼。師罔措。遂致疑通夕不寐。次日詣方丈請益。昨日蒙和尚垂問。既不是心。又不是佛。又不是物。畢竟是甚麼。望和尚慈悲指示。吉震威一喝。曰這沙彌。更要我與你下注腳在。拈棒劈脊打出。師於是有省。后謁月庵杲應庵華百丈震。終不自肯。適大慧領育王。四海英材鱗集。師亦與焉。大慧室中問師。喚作竹篦則觸。不喚作竹篦則背。不得下語。不得無語。師擬對。慧便棒。師豁然大悟。從前所得。瓦解冰消。初住臺之光孝。僧問。浩浩塵中。如何辨主。師曰。中峰頂上塔心尖。上堂。臨

【現代漢語翻譯】現代漢語譯本：是少。停頓了很久說：『這其中的訊息，能有幾人知道？』上堂說法：『洞山麻三斤，拿到沒有星的秤上稱過，每一斤恰好有一十六兩，二百錢重，一點也不少。』『正和趙州殿里的一樣。只是不該被大愚鋸斷秤錘，反而教人理解不了。』『如今若要理解，只問雲門『乾屎橛』（比喻無用之物）』。上堂說法：『有句無句，如藤倚樹。撞倒燈籠，打破露柱。佛殿奔忙，僧堂回顧。仔細看來，是什麼傢俱？』『咄！只堪打老鼠。』上堂說法：『諸位從僧堂里這樣上來，一會兒從法堂頭這樣下去，並不曾差了一步。為什麼卻不會？』停頓了很久說：『只因爲太分明了，反而使得領悟遲緩。』

慶元府育王佛照德光禪師

臨江軍彭氏之子，立志求學之年，依本郡東山光化寺吉禪師剃度出家。一日入室請教，吉禪師問：『不是心，不是佛，不是物，是什麼？』禪師茫然不知所措，於是心生疑惑，整夜無法入睡。次日前往方丈請教：『昨日蒙和尚垂問，既不是心，又不是佛，又不是物，到底是什麼？望和尚慈悲指示。』吉禪師威嚴地喝道：『這沙彌，還要我給你下註解嗎？』拿起棒子劈頭蓋臉地打出去。禪師因此有所領悟。後來參謁月庵杲（Yue'an Gao），應庵華（Ying'an Hua），百丈震（Baizhang Zhen），始終不認可自己所悟。恰逢大慧（Dahui）主持育王寺，四海英才聚集而來，禪師也參與其中。大慧在室內問禪師：『喚作竹篦（zhubi，竹製的刮舌器）則觸，不喚作竹篦則背，不得下語，不得無語。』禪師正要回答，大慧便打。禪師豁然大悟，從前所得，如瓦解冰消。初住臺州光孝寺，僧人問：『浩浩塵中，如何辨主？』禪師說：『中峰頂上塔心尖。』上堂說法：『臨』

【English Translation】 English version: It is few. After a long pause, he said, 'How many people know the message within this?' Ascending the hall: 'Dongshan hemp, three catties, take it to a starless scale and weigh it. Each catty is exactly sixteen taels, weighing two hundred coins, not a bit less.' 'It's just like the one in Zhao Zhou's hall. It's just that it shouldn't have been sawed off by Dayu, making it impossible for people to understand.' 'If you want to understand now, just ask Yunmen about the 'dried shit stick' (a metaphor for something useless).' Ascending the hall: 'With or without a sentence, like a vine leaning on a tree. Knocking down the lantern, breaking the pillar. Rushing about in the Buddha hall, looking back in the monks' hall. Looking closely, what kind of furniture is it?' 'Bah! It's only good for catching mice.' Ascending the hall: 'You all came up like this from the monks' hall, and in a little while you will go down like this from the Dharma hall, without missing a step. Why don't you understand?' After a long pause, he said, 'Just because it is too clear, it makes the attainment slow.'

Zen Master Fozhao Deguang of Yuwang Temple in Qingyuan Prefecture

A son of the Peng family of Linjiang Army, in the year of aspiring to learning, he was tonsured by Zen Master Ji of Guanghua Temple in Dongshan of this prefecture. One day, entering the room, Zen Master Ji asked, 'It is not mind, it is not Buddha, it is not a thing, what is it?' The Zen master was at a loss, and thus became suspicious, unable to sleep all night. The next day, he went to the abbot's room to ask for instruction: 'Yesterday, I was asked by the abbot, it is neither mind, nor Buddha, nor a thing, what exactly is it? I hope the abbot will compassionately instruct me.' Zen Master Ji shouted sternly, 'This novice, do you still want me to add footnotes for you?' He picked up the stick and beat him head-on. The Zen master thus had some understanding. Later, he visited Yue'an Gao (月庵杲), Ying'an Hua (應庵華), and Baizhang Zhen (百丈震), but he never acknowledged his own enlightenment. It happened that Dahui (大慧) was in charge of Yuwang Temple, and talents from all over the world gathered. The Zen master also participated. Dahui asked the Zen master in the room, 'Calling it a zhubi (竹篦, bamboo scraper) is touching, not calling it a zhubi is turning away, you must not speak, you must not be silent.' As the Zen master was about to answer, Dahui struck. The Zen master suddenly realized that what he had gained before was like tiles falling apart and ice melting away. He first lived in Guangxiao Temple in Taizhou. A monk asked, 'In the vast dust, how to distinguish the master?' The Zen master said, 'The tip of the pagoda heart on the top of Zhongfeng.' Ascending the hall: 'Lin'

濟三遭痛棒。大愚言下知歸。興化于大覺棒頭。明得黃檗意旨。若作棒會。入地獄如箭射。若不作棒會。入地獄如箭射。眾中商量盡道。赤心片片。恩大難酬。總是識情卜度。未出陰界。且如臨濟悟去。是得黃檗力。是得大愚力。若也見得。許你頂門眼正。肘后符靈。其或未然。鴻福更為諸人。通個訊息。丈夫氣宇沖牛鬥。一踏鴻門兩扇開。上堂。七手八腳。三頭兩面。耳聽不聞。眼覷不見。苦樂逆順。打成一片。且道。是甚麼。路逢死蛇莫打殺。無底籃子盛將歸。上堂。聞聲悟道。落二落三。見色明心錯七錯八。生機一路。猶在半途。且道。透金剛圈。吞栗棘蓬底。是甚麼人。披蓑側立千峰外。引水澆蔬五老前。師住靈隱日。孝宗皇帝嘗詔問道。留宿內觀堂。奏對機緣。備于本錄。后示寂。塔全身於鄮峰東庵。

常州華藏遁庵宗演禪師

福州鄭氏子。上堂。拈起拄杖曰。識得這個。一生參學事畢。古人恁么道。華藏則不然。識得這個。更須買草鞋行腳。何也。到江吳地盡。隔岸越山多。臘旦上堂。一九與二九。相逢不出手。世間出世間。無剩亦無少。遂出手曰。華藏不惜性命。為諸人出手去也。劈面三拳。攔腮一掌。靈利衲僧。自知痛癢。且轉身一句。作么生道。巡堂喫茶去。上堂。舉南泉和尚道。我

【現代漢語翻譯】現代漢語譯本：濟公捱了三頓痛打。大愚禪師讓他當下明白了歸宿。興化禪師在大覺禪師的棒喝下，明白了黃檗禪師的意旨。如果把棒喝理解為實有的棒喝，那麼下地獄就像箭一樣快。如果不把棒喝理解為實有的棒喝，下地獄也像箭一樣快。大家商量來商量去，都說：『赤誠之心一片片，恩情深重難以報答。』這都是用意識和情感去猜測，沒有超出陰界的範圍。那麼，臨濟禪師的開悟，是得益於黃檗禪師的力量，還是得益於大愚禪師的力量呢？如果能看透這一點，就允許你頂門正眼，肘後有靈符。如果還不能明白，鴻福禪師再為大家傳遞個訊息：大丈夫的氣概，直衝牛斗星；一腳踏入鴻門宴，兩扇大門敞開。上堂說法：七手八腳，三頭兩面，耳朵聽也聽不見，眼睛看也看不見，苦樂順逆，打成一片。那麼，這是什麼呢？『路遇死蛇莫打殺，無底籃子盛將歸。』上堂說法：聞聲悟道，落二落三；見色明心，錯七錯八。生機之路，還在半途。那麼，透過了金剛圈，吞下了栗棘蓬的，是什麼人呢？披著蓑衣側身站在千峰之外，引水澆灌五老峰前的蔬菜。禪師住在靈隱寺的時候，孝宗皇帝曾經下詔詢問佛法，並留在內觀堂住宿，奏對的機緣，都詳細記載在本錄中。後來圓寂，全身舍利塔建在鄮峰東庵。常州華藏遁庵宗演禪師是福州鄭氏之子。上堂說法：拿起拄杖說：『認識了這個，一生的參學就完畢了。』古人這樣說，華藏禪師卻不這樣認為。認識了這個，更需要買草鞋去行腳。為什麼呢？『到江吳地盡，隔岸越山多。』臘月初八上堂說法：『一九和二九，相逢不出手。世間和出世間，無多也無少。』於是出手說：『華藏禪師不惜性命，為大家出手了。』劈面三拳，攔腮一掌，靈利的衲僧，自然知道痛癢。那麼轉身一句，怎麼說呢？巡堂喫茶去。上堂說法：舉南泉禪師的話說：『我

【English Translation】 English version: Jì (Jìgōng) received three painful beatings. Dàyú (Dàyú Chánshī, a Chan master) allowed him to understand his destination immediately. Xīnghuà (Xīnghuà Chánshī, a Chan master) understood the meaning of Huángbò (Huángbò Xīyùn, a Chan master) under the blows of Dàjué (Dàjué Chánshī, a Chan master). If you interpret the blows as actual blows, then going to hell is as fast as an arrow. If you don't interpret the blows as actual blows, going to hell is also as fast as an arrow. Everyone discussed and said, 'Sincere hearts, piece by piece, the kindness is great and difficult to repay.' These are all using consciousness and emotions to guess, not exceeding the realm of Yin. So, was Línjì's (Línjì Yìxuán, a Chan master) enlightenment due to the power of Huángbò, or due to the power of Dàyú? If you can see through this, then you are allowed to have a correct eye on the top of your head and a spiritual talisman behind your elbow. If you still don't understand, Hóngfú (Hóngfú Chánshī, a Chan master) will pass on a message to everyone: A great man's spirit soars to the stars; one step into the Hongmen Banquet, both doors open wide. Ascending the hall to preach: seven hands and eight feet, three heads and two faces, the ears cannot hear, the eyes cannot see, suffering and joy, obedience and adversity, all beaten into one. So, what is this? 'Do not kill the dead snake you meet on the road, but carry it home in a bottomless basket.' Ascending the hall to preach: Hearing the sound and realizing the Way, falling two or three; seeing the form and clarifying the mind, wrong seven or eight. The road of vitality is still halfway. So, who is the one who has passed through the Vajra circle and swallowed the chestnut burr? Wearing a straw raincoat and standing sideways outside the thousand peaks, drawing water to irrigate the vegetables in front of the Five Old Peaks. When the Chan master lived in Língyǐn Temple, Emperor Xiàozōng once issued an edict to inquire about the Dharma and stayed in the Inner Observation Hall, and the opportunities for answering were recorded in detail in this record. Later, he passed away, and the pagoda containing his whole body relics was built in the East Nunnery of Mǎo Peak. Chángzhōu Huázàng Dùn'ān Zōngyǎn Chan Master Was the son of the Zhèng family of Fúzhōu. Ascending the hall to preach: Picking up the staff and saying, 'Recognizing this, the matter of studying for a lifetime is completed.' The ancients said so, but Huázàng Chan Master does not think so. Recognizing this, you need to buy straw sandals to travel. Why? 'When you reach the end of the land of Jiāng Wú, there are many Yuè mountains across the bank.' Ascending the hall on the eighth day of the twelfth lunar month to preach: 'The first nine and the second nine, meet without making a move. The mundane and the supramundane, neither more nor less.' Then he made a move and said, 'Huázàng Chan Master does not spare his life to make a move for everyone.' Three punches in the face, a slap across the cheek, the clever monks naturally know the pain. So, how to say the turning sentence? Go to the hall to have tea. Ascending the hall to preach: Quoting the words of Nánquán Chan Master: 'I'

十八上。便解作活計。趙州和尚道。我十八上。便解破家散宅。師云。南泉趙州。也是徐六擔板。祇見一邊。華藏也無活計可作。亦無家宅可破。逢人突出老拳。要伊直下便到。且道。到后如何。三十六峰觀不足。卻來平地倒騎驢。

慶元府天童無用凈全禪師

越州翁氏子。上堂。學佛止言真不立。參禪多與道相違。忘機忘境急回首。無地無錐轉步歸。佛不是。心亦非。覿體承當絕所依。萬古碧潭空界月。再三撈捷始應知。上堂。良久召眾曰。還知么。復曰。敗缺不少。上堂。舉長沙示眾曰。百尺竿頭坐底人。雖然得入未為真。百尺竿頭須進步。十方世界現全身。大慧先師道。要見長沙么。更進一步。保寧則不然。要見長沙么。更退一步。畢竟如何。換骨洗腸重整頓。通身是眼更須參。師到靈隱。請上堂。靈山正派。達者猶迷。明來暗來。誰當辨的。雙收雙放孰辨端倪。直饒千聖出來。也祇結舌有分。何故。人歸大國方為貴。水到瀟湘始是清。復曰。適來松源和尚。舉竹篦話。令天童納敗缺。諸人要知么。聽取一頌。黑漆竹篦握起。迅雷不及掩耳。德山臨濟茫然。懵底如何插觜。大慧嘗舉靈云悟桃華問師。師曰。靈云一見兩眉橫。引得漁翁良計生。白浪起時拋一釣。任教魚鱉競頭爭。師自讚曰。匙挑不上

【現代漢語翻譯】現代漢語譯本

十八歲時，便懂得如何謀生。趙州和尚說：『我十八歲時，便懂得敗家散宅。』我說：南泉（Nanquan，禪師名）和趙州（Zhaozhou，禪師名），也只是徐六（Xu Liu，人名）在用木板抬東西，只看到事物的一面。華藏世界（Huazang，佛教宇宙觀中的一個世界）既沒有活計可做，也沒有家宅可破。遇到人就突然打出一拳，要他們立刻領悟。那麼，領悟之後又如何呢？即使看遍了三十六峰的美景也覺得不夠，不如回到平地倒騎驢。

慶元府（Qingyuan Fu，古地名）天童山（Tiantong Mountain）無用凈全禪師（Wuyong Jingquan，禪師名）：

越州（Yuezhou，古地名）翁氏之子。上堂說法：『學佛如果只說真理而不實踐，參禪如果與道相違背，就要忘記機心和外境，趕緊回頭，達到無地可立、無錐可插的境界，然後轉身歸來。佛不是，心也不是，直接承擔，沒有任何依靠。就像萬古碧潭中的空中之月，再三打撈才能真正明白。』上堂說法。良久后呼喚大眾說：『知道了嗎？』又說：『破綻不少。』上堂說法。舉長沙（Changsha，禪師名）的開示說：『百尺竿頭坐著的人，即使已經入門，也不能算是真正領悟。要在百尺竿頭更進一步，才能在十方世界顯現全身。』大慧禪師（Dahui，禪師名）說：『想見長沙嗎？更進一步。』保寧禪師（Baoning，禪師名）則不然，他說：『想見長沙嗎？更退一步。』究竟如何呢？要換骨洗腸，重新整頓，全身都是眼睛，還要繼續參悟。』禪師來到靈隱寺（Lingyin Temple），應邀上堂說法：『靈山（Lingshan，指佛陀說法之地）的正統法脈，即使是通達者也會迷惑。明與暗，誰能辨別？雙收雙放，誰能分辨端倪？即使千聖出現，也只能結舌不語。為什麼呢？人回到大國才顯得尊貴，水流到瀟湘（Xiaoxiang，地名）才顯得清澈。』又說：『剛才松源和尚（Songyuan，禪師名）舉竹篦（zhu bi，竹製的刮板）的話頭，要天童山（Tiantong Mountain）承認失敗。諸位想知道嗎？聽我一首偈語：黑漆竹篦握在手中，迅雷不及掩耳。德山（Deshan，禪師名）和臨濟（Linji，禪師名）茫然不知所措，糊塗的人如何插嘴？』大慧禪師（Dahui，禪師名）曾經舉靈云禪師（Lingyun，禪師名）因見桃花而悟道的事來問禪師。禪師說：『靈云一見桃花兩眉橫，引得漁翁想出好計策。白浪涌起時拋下一釣，任憑魚鱉爭先恐後地搶奪。』禪師自己讚歎說：『用勺子也挑不起來。』

【English Translation】 English version

At eighteen, I already knew how to make a living. Zen Master Zhaozhou (Zhaozhou, name of a Zen master) said, 'At eighteen, I already knew how to ruin my family and scatter my possessions.' I say: Nanquan (Nanquan, name of a Zen master) and Zhaozhou (Zhaozhou, name of a Zen master) are just like Xu Liu (Xu Liu, name of a person) carrying a plank, only seeing one side of things. Huazang (Huazang, a world in Buddhist cosmology) has no livelihood to pursue, nor any home to ruin. When encountering someone, suddenly strike out with a fist, demanding immediate realization. Then, what happens after realization? Even after seeing all thirty-six peaks, it's not enough; better to return to the plain and ride a donkey backwards.

Zen Master Wuyong Jingquan (Wuyong Jingquan, name of a Zen master) of Tiantong Mountain (Tiantong Mountain) in Qingyuan Prefecture (Qingyuan Fu, ancient place name):

The son of the Weng family of Yuezhou (Yuezhou, ancient place name). Ascending the hall to preach: 'Studying Buddhism only speaks of truth without establishing it; practicing Zen mostly contradicts the Way. Forget scheming and external realms, quickly turn your head back, reach a state where there is no ground to stand on, no awl to insert, then turn around and return. Buddha is not, mind is not, directly take responsibility, without any reliance. Like the moon in the empty sky reflected in the ancient green pool, only after repeatedly trying to scoop it up will you truly understand.' Ascending the hall to preach. After a long silence, he called out to the assembly, saying, 'Do you know?' Then he said, 'There are many flaws.' Ascending the hall to preach. He cited Changsha's (Changsha, name of a Zen master) instruction to the assembly, saying, 'The person sitting on top of a hundred-foot pole, even if they have entered, cannot be considered truly enlightened. They must take another step forward on the hundred-foot pole to manifest their whole body in the ten directions.' Zen Master Dahui (Dahui, name of a Zen master) said, 'Do you want to see Changsha? Take another step forward.' Zen Master Baoning (Baoning, name of a Zen master) is different; he said, 'Do you want to see Changsha? Take a step back.' What is it ultimately like? Change your bones and wash your intestines, reorganize yourself, with eyes all over your body, you must continue to contemplate.' The Zen master came to Lingyin Temple (Lingyin Temple) and was invited to ascend the hall to preach: 'The orthodox lineage of Lingshan (Lingshan, referring to the place where the Buddha preached), even the enlightened are confused. Who can distinguish between light and darkness? Who can discern the subtleties of simultaneous gathering and releasing? Even if a thousand sages appeared, they could only remain silent. Why? People are valued when they return to a great country, water is clear when it flows to the Xiaoxiang (Xiaoxiang, place name).' He also said, 'Just now, Zen Master Songyuan (Songyuan, name of a Zen master) raised the topic of the bamboo spatula (zhu bi, a bamboo scraper), wanting Tiantong Mountain (Tiantong Mountain) to admit defeat. Do you all want to know? Listen to my verse: Holding the black lacquer bamboo spatula in hand, faster than a thunderclap can be covered. Deshan (Deshan, name of a Zen master) and Linji (Linji, name of a Zen master) are at a loss, how can a confused person interject?' Zen Master Dahui (Dahui, name of a Zen master) once cited Zen Master Lingyun's (Lingyun, name of a Zen master) enlightenment upon seeing peach blossoms to ask the Zen master. The Zen master said, 'Lingyun's eyebrows raised upon seeing the peach blossoms, leading the fisherman to devise a good plan. When the white waves rise, cast a fishing line, letting the fish and turtles compete to snatch it.' The Zen master praised himself, saying, 'Cannot be scooped up with a spoon.'

個村夫。文墨胸中一點無。曾把虛空揣出骨。惡聲嬴得滿江湖。后示寂。塔于本山。

大溈法寶禪師

福州人也。上堂。喚作竹篦則觸。不喚作竹篦則背。直須師子咬人。莫學韓獹逐塊。阿呵呵。會不會。金剛腳下鐵崑崙。捉得明州憨布袋。上堂。千般言萬種喻。祇要教君早回去。夜來一片黑雲生。莫教錯卻山前路。咄。

福州玉泉曇懿禪師

久依圓悟。自謂不疑。紹興初。出住興化祥雲。法席頗盛。大慧入閩。知其所見未諦。致書令來。師遲遲。慧小參。且痛斥。仍榜告四眾。師不得已。破夏謁之。慧鞫其所證。既而曰。汝恁么見解。敢嗣圓悟老人邪。師退院親之。一日入室。慧問。我要個不會禪底。做國師。師曰。我做得國師去也。慧喝出。居無何。語之曰。香嚴悟處。不在擊竹邊。俱胝得處。不在指頭上。師乃頓明。后住玉泉。為慧拈香。繼省慧于小溪。慧升座。舉雲門一日拈拄杖示眾曰。凡夫實謂之有。二乘析謂之無。緣覺謂之幻有。菩薩當體即空。衲僧見拄杖子。但喚作拄杖子。行但行。坐但坐。總不得動著。慧曰。我不似雲門老人。將虛空剜窟竉。驀拈拄杖曰。拄杖子。不屬有。不屬無。不屬幻。不屬空。卓一下曰。凡夫。二乘。緣覺。菩薩。盡向這裡。各隨根性。悉得受用。

【現代漢語翻譯】現代漢語譯本一個鄉下人，胸中沒有一點墨水。曾經絞盡腦汁想要理解虛空的本質，結果卻落得惡名滿江湖。後來圓寂，塔建在本山。

大溈法寶禪師

是福州人。上堂說法：『說是竹篦（一種竹製的拂塵）就落入了執著，不說竹篦就違背了真理。必須像獅子一樣咬人，不要學韓獹（一種狗）追逐土塊。』阿呵呵，你們會了嗎？金剛腳下是鐵打的崑崙山，抓住了明州的憨布袋（指布袋和尚，彌勒佛的化身）。上堂說法：『千言萬語，各種比喻，只是要教你們早點回去。夜裡一片黑雲升起，不要走錯了山前的路。』咄！

福州玉泉曇懿禪師

長期跟隨圓悟禪師，自認為已經開悟，沒有疑惑。紹興初年，出任興化祥雲寺住持，弘揚佛法非常興盛。大慧禪師到福建，知道他的見解並不究竟，寫信讓他來。曇懿禪師遲遲不來。大慧禪師在小參時，嚴厲斥責他，並且張榜告示大眾。曇懿禪師不得已，在夏季安居結束後去拜見大慧禪師。大慧禪師追問他所證悟的境界，然後說：『你這樣的見解，竟然敢說是繼承了圓悟老人的衣缽嗎？』曇懿禪師退出了住持之位，親近大慧禪師。一天入室請教，大慧禪師問：『我想要找一個不懂禪的人，來做國師。』曇懿禪師說：『我做得國師去。』大慧禪師喝斥他出去。不久，大慧禪師對他說：『香嚴智閑禪師開悟的地方，不在於擊竹的聲音；俱胝禪師得道的地方，不在於一指。』曇懿禪師於是頓悟。後來住持玉泉寺，為大慧禪師拈香。後來在小溪繼續向大慧禪師學習。大慧禪師升座說法，舉雲門文偃禪師一日拿起拄杖向大眾開示說：『凡夫執著地認為是實有，二乘聖者分析認為是空無，緣覺認為是幻有，菩薩則認為當體即空。衲僧（指僧人）見到拄杖子，就只說是拄杖子，行走就只是行走，坐下就只是坐下，總是不可以動念執著。』大慧禪師說：『我不像雲門老人，將虛空挖出一個窟窿。』隨即拿起拄杖說：『拄杖子，不屬於有，不屬於無，不屬於幻，不屬於空。』卓地一下說：『凡夫、二乘、緣覺、菩薩，都在這裡，各自隨著自己的根性，都能得到受用。』

【English Translation】 English version A rustic villager, with not a drop of ink in his breast. He once racked his brains trying to fathom the void, only to earn a bad reputation throughout the land. He later passed away, and a pagoda was built for him on this mountain.

Chan Master Dahui Fabao of Dayi

He was a native of Fuzhou. Addressing the assembly, he said: 'To call it a bamboo whisk (zhubì, a bamboo whisk) is to cling. Not to call it a bamboo whisk is to turn away from the truth. One must bite like a lion, not chase after clods like a Korean hound (hánlú, a type of dog).' Aha ha! Do you understand? Beneath the feet of the Vajra is the iron Kunlun Mountain. He has captured the simple cloth bag (hánbùdài, referring to Budai, an incarnation of Maitreya) of Mingzhou. Addressing the assembly, he said: 'A thousand words, ten thousand metaphors, are only to teach you to return early. Tonight, a black cloud rises; do not mistake the path before the mountain.' Dō!

Chan Master Tan Yi of Yuquan Temple in Fuzhou

He long relied on Yuanwu, considering himself enlightened and without doubt. In the early years of the Shaoxing era, he went forth to reside at Xiangyun Temple in Xinghua, where his Dharma seat flourished. Dahui entered Fujian and, knowing that his understanding was not yet complete, sent him a letter asking him to come. Master Tan Yi delayed. Dahui, during a small assembly, severely rebuked him and posted a notice to the four assemblies. Master Tan Yi, having no choice, visited him after the summer retreat. Dahui questioned him about his realization and then said: 'With such understanding, how dare you claim to inherit the mantle of old man Yuanwu?' Master Tan Yi resigned from his position as abbot and became close to Dahui. One day, during a private interview, Dahui asked: 'I want someone who does not understand Chan to be the national teacher.' Master Tan Yi said: 'I can be the national teacher.' Dahui shouted him out. Not long after, Dahui said to him: 'Xiangyan's enlightenment (Xiāngyán zhìxián chánshī, a Chan master) was not in the sound of striking bamboo; Jushi's attainment (jùzhī chánshī, a Chan master) was not in the finger.' Master Tan Yi then had a sudden awakening. Later, he resided at Yuquan Temple and offered incense for Dahui. Later, he continued to learn from Dahui at Xiaoxi. Dahui ascended the seat and cited Yunmen (Yúnmén wényǎn chánshī, a Chan master) who one day held up his staff and addressed the assembly, saying: 'Ordinary people cling to it as real, the two vehicles (èrshèng, refers to śrāvakas and pratyekabuddhas) analyze it as empty, the pratyekabuddhas consider it illusory, and the bodhisattvas see it as empty in its very essence. When a monk sees a staff, he simply calls it a staff; when walking, he simply walks; when sitting, he simply sits; one must not cling to it.' Dahui said: 'I am not like old man Yunmen, who carves a hole in the void.' He then picked up the staff and said: 'The staff does not belong to existence, nor does it belong to non-existence, nor does it belong to illusion, nor does it belong to emptiness.' He struck the ground once and said: 'Ordinary people, the two vehicles, pratyekabuddhas, and bodhisattvas are all here, each according to their own nature, and all can receive benefit.'

唯于衲僧分上。為害為冤。要行不得行。要坐不得坐。進一步。則被拄杖子迷卻路頭。退一步。則被拄杖子穿卻鼻孔。即今莫有不甘底么。試出來。與拄杖子相見。如無。來年更有新條在。惱亂春風卒未休。正恁么時。合作么生。下座。煩玉泉為眾拈出。師登座敘謝畢。遂舉前話曰。適來堂頭和尚。恁么批判。大似困魚止濼。病鳥棲蘆。若是玉泉則不然。拈拄杖曰。拄杖子。能有。能無。能幻。能空。凡夫。二乘。緣覺。菩薩。卓一下曰。向這裡百雜碎。唯于衲僧分上。如龍得水。似虎靠山。要行便行。要坐便坐。進一步。則乾坤震動。退一步。則草偃風行。且道。不進不退一句。作么生道。良久曰。閑持經卷倚松立。笑問客從何處來。

饒州薦福悟本禪師

江州人也。自江西雲門。參侍妙喜。至泉南小溪。於時英俊畢集。受印可者多矣。師私謂其棄己。且欲發去。妙喜知而語之曰。汝但專意參究。如有所得。不待開口。吾已識也。既而有聞師入室者。故謂師曰。本侍者參禪許多年。逐日只道得個不會。師詬之曰。這小鬼。你未生時。我已三度。霍山廟裡退牙了。好教你知。由是益銳志。以狗子無佛性話。舉無字而提撕。一夕將三鼓。倚殿柱昏寐間。不覺無字出口吻。忽爾頓悟。后三日。妙喜歸自郡城。

【現代漢語翻譯】現代漢語譯本只是對於雲遊僧人來說，這（公案）是為害為冤。想要行走卻不能行走，想要坐下卻不能坐下。進一步，就被拄杖迷失了道路；退一步，就被拄杖穿透了鼻孔。現在莫非沒有不甘心的人嗎？試著站出來，與拄杖相見。如果沒有，來年還有新的枝條生長，惱亂春風終究不會停止。正在這個時候，應該如何做呢？（禪師）下座，請玉泉禪師為大眾開示。禪師登上法座，敘述感謝之意后，於是舉起之前的話頭說：『剛才堂頭和尚這樣批判，很像困在淺水洼里的魚，生病的鳥棲息在蘆葦叢中。』如果是玉泉，就不會這樣。拿起拄杖說：『這拄杖，能有，能無，能幻化，能空寂。凡夫、二乘（聲聞和緣覺）、緣覺、菩薩。』（禪師）用拄杖敲了一下（禪床）說：『在這裡被打得粉碎。唯獨對於雲遊僧人來說，就像龍得到了水，像老虎依靠著山。想要行走就行走，想要坐下就坐下。進一步，則乾坤震動；退一步，則草隨風倒。』那麼，不進不退這一句，該怎麼說呢？（禪師）沉默良久說：『悠閒地拿著經卷靠著松樹站立，笑著問客人從哪裡來。』

饒州薦福悟本禪師

是江州人。從江西雲門，參拜侍奉妙喜禪師（Da Hui Zong Gao）。到泉南小溪時，當時英俊之士聚集，得到妙喜禪師印可的人很多。悟本禪師私下認為妙喜禪師拋棄了自己，想要離開。妙喜禪師知道后對他說：『你只要專心參究，如果有所得，即使不開口，我也已經知道了。』不久，有人聽到悟本禪師進入方丈室，就對他說：『本侍者參禪這麼多年，每天只說得一個「不會」。』悟本禪師責罵他說：『你這小鬼，你還沒出生的時候，我已經三次在霍山廟裡退牙了。』（意指我比你修行的時間長得多）好讓你知道。因此更加銳意參禪，以『狗子無佛性』（Zhao Zhou』s Dog）的話頭，舉起『無』字來提撕。一天晚上將近三更時分，靠著殿柱昏昏欲睡，不知不覺『無』字從口中說出，忽然頓悟。后三天，妙喜禪師從郡城回來。

【English Translation】 English version However, for wandering monks, this (koan) is harmful and unjust. They can't walk when they want to walk, and they can't sit when they want to sit. Taking a step forward, they get lost by the staff; taking a step back, their nostrils are pierced by the staff. Is there anyone who is not resigned to this? Try to come out and meet the staff. If not, next year there will be new branches growing, and disturbing the spring breeze will not stop. At this very moment, what should be done? (The Zen master) steps down from the seat, and asks Zen Master Yuquan to explain it to the assembly. The Zen master ascends the Dharma seat, expresses his gratitude, and then raises the previous topic, saying: 'Just now, the abbot criticized it like this, much like a fish trapped in a shallow puddle, a sick bird perched in the reeds.' If it were Yuquan, it would not be like this. Picking up the staff, he says: 'This staff, can be there, can be not there, can be illusory, can be empty. Ordinary people, Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), Pratyekabuddhas, Bodhisattvas.' (The Zen master) strikes (the Zen seat) with the staff, saying: 'Here, it is smashed to pieces. Only for wandering monks, it is like a dragon getting water, like a tiger relying on a mountain. They can walk when they want to walk, and they can sit when they want to sit. Taking a step forward, the universe shakes; taking a step back, the grass bends with the wind.' Then, how should the phrase 'neither advancing nor retreating' be said? (The Zen master) remains silent for a long time, saying: 'Leisurely holding scriptures, leaning against a pine tree, smiling and asking the guest where he comes from.'

Zen Master Wuben of Jianfu Temple in Raozhou

Was a native of Jiangzhou. From Yunmen in Jiangxi, he attended and served Zen Master Miaoxi (Da Hui Zong Gao). When he arrived at Xiaoxi in Quannan, many talented people gathered, and many received Zen Master Miaoxi's approval. Zen Master Wuben privately thought that Zen Master Miaoxi had abandoned him and wanted to leave. Zen Master Miaoxi knew this and said to him: 'You just need to concentrate on studying, and if you gain something, even if you don't speak, I will already know.' Soon after, someone heard Zen Master Wuben entering the abbot's room and said to him: 'Attendant Ben has been practicing Zen for so many years, and every day he can only say 'I don't know'.' Zen Master Wuben scolded him, saying: 'You little devil, before you were born, I had already shed my teeth three times in the Huoshan Temple.' (meaning I have been practicing much longer than you) To let you know. Therefore, he became more determined to practice Zen, using the topic of 'Zhao Zhou』s Dog' (Zhao Zhou』s Dog), raising the word 'Wu' to contemplate. One night, near the third watch, leaning against the hall pillar, he fell into a daze, and unconsciously the word 'Wu' came out of his mouth, and suddenly he had an enlightenment. Three days later, Zen Master Miaoxi returned from the prefectural city.

師趨丈室。足才越閫。未及吐詞。妙喜曰。本鬍子。這回方是徹頭也。住后。上堂。高揖釋迦不拜彌勒者。與三十拄杖。何故。為他祇會步步登高。不會從空放下。東家牽犁。西家拽耙者。與三十拄杖。何故。為他祇會從空放下。不會步步登高。山僧恁么道。還有過也無。眾中莫有點檢得出者么。若點檢得出。須彌南畔把手共行。若點檢不出。布袋里老鴉。雖活如死。上堂。釋迦掩室于摩竭。凈名杜口于毗耶。須菩提唱無說而顯道。釋梵絕視聽而雨華。大眾。這一隊不唧𠺕漢。無端將祖父田園。私地結契。各據四至界分。方圓長短。一時花擘了也。致令後代兒孫。千載之下。上無片瓦蓋頭。下無卓錐之地。博山當時。若見十字路頭。掘個無底深坑。喚來一時埋卻。免見遞相鈍置。何謂如此。不見道。家肥生孝子。國霸有謀臣。上堂。乾闥婆王曾奏樂。山河大地皆作舞。爭如跛腳老雲門。解道臘月二十五。博山今日有條攀條。無條攀例。也要應個時節。驀拈拄杖。橫按膝上。作撫琴勢云。還有聞弦賞音者么。良久云。直饒便作鳳凰鳴。畢竟有誰知指法。卓一下。下座。

慶元府育王大圓遵璞禪師

福州人。幼同玉泉懿。問道圓悟。數載后還里。佐懿于莆中祥雲。紹興甲寅。大慧居洋嶼。師往訊之。入室次。

慧問。三聖興化出不出。為人不為人話。你道。這兩個老漢。還有出身處也無。師于慧膝上打一拳。慧曰。祇你這一拳。為三聖出氣。為興化出氣。速道速道。師擬議。慧便打。復謂曰。你第一不得忘了這一棒。后因慧室中。問僧曰。德山見僧入門便棒。臨濟見僧入門便喝。雪峰見僧入門。便道是甚麼。睦州見僧。便道現成公案。放你三十棒。你道這四個老漢。還有為人處也無。僧曰。有。慧曰。劄。僧擬議。慧便喝。師聞遽領微旨。大慧欣然許之。

溫州雁山能仁枯木祖元禪師

七閩林氏子。初謁雪峰預。次依佛心木。皆已機契。及依大慧于雲門庵。夜坐次。睹僧剔燈始徹證。有偈曰。剔起燈來是火。歷劫無明照破。歸堂撞見聖僧。幾乎當面蹉過。不蹉過。是甚麼。十五年前奇特。依前祇是這個。慧以偈贈之曰。萬仞崖頭解放身。起來依舊卻惺惺。飢餐渴飲渾無事。那論昔人非昔人。紹興乙巳春。出住能仁。上堂。有佛處不得住。踏著秤錘硬似鐵。無佛處急走過。腳下草深三尺。三千里外。逢人不得錯舉。北斗掛須彌。恁么則不去也。棒頭挑日月。摘楊華。摘楊華。眼裡瞳人著繡鞋。卓拄杖下座。上堂。雁山枯才實頭禪。不在尖新語句邊。背手忽然摸得著。長鯨吞月浪滔天。

真州靈巖東庵了性

【現代漢語翻譯】現代漢語譯本：慧（指大慧宗杲禪師）問道：『三聖（慧然禪師，曾住持三聖院）和興化（存獎禪師）的施教方式，是為人還是不為人？』你來說說看，這兩個老和尚，還有其他出身來歷嗎？大慧禪師在慧的膝蓋上打了一拳。慧說：『就憑你這一拳，既為三聖出了氣，也為興化出了氣。快說快說！』大慧禪師猶豫不決，慧便打了他。又說：『你千萬不要忘記這一棒。』後來，慧在自己的房間里，問一個僧人說：『德山（宣鑒禪師）見到僧人入門就打，臨濟（義玄禪師）見到僧人入門就喝，雪峰（義存禪師）見到僧人入門，就問『是什麼』，睦州（道蹤禪師）見到僧人，就說是『現成公案，放你三十棒』。你說這四個老和尚，還有為人處世的地方嗎？』僧人回答說：『有。』慧說：『呸！』僧人猶豫不決，慧便喝斥他。大慧禪師聽了，立刻領悟了其中的微妙旨意，大慧禪師欣然認可了他。

溫州雁山能仁枯木祖元禪師

是七閩林氏的兒子。最初拜見雪峰義存禪師，後來依止佛心木禪師，都已經心意相合。等到依止大慧宗杲禪師在雲門庵時，夜晚坐禪，看到僧人剔燈，才徹底證悟。作偈說：『剔起燈來是火，歷劫無明照破。歸堂撞見聖僧，幾乎當面蹉過。不蹉過，是什麼？十五年前奇特，依前只是這個。』大慧禪師作偈贈送他說：『萬仞崖頭解放身，起來依舊卻惺惺。飢餐渴飲渾無事，那論昔人非昔人。』紹興乙巳年春天，出任能仁寺住持。上堂說法時說：『有佛處不得住，踏著秤錘硬似鐵。無佛處急走過，腳下草深三尺。三千里外，逢人不得錯舉。北斗掛須彌（Mount Sumeru）。』這樣說就是不去執著。『棒頭挑日月』，摘楊華，摘楊華，眼裡瞳人著繡鞋。』說完卓拄杖下座。上堂說法時說：『雁山枯才實頭禪，不在尖新語句邊。背手忽然摸得著，長鯨吞月浪滔天。』

真州靈巖東庵了性禪師

【English Translation】 English version: Hui (referring to Dahui Zonggao Chan Master) asked: 'The teaching methods of Sansheng (Huiran Chan Master, who once resided at Sansheng Monastery) and Xinghua (Cunjian Chan Master), are they for the sake of others or not?' Tell me, do these two old men have any other origins or backgrounds? Dahui Chan Master struck Hui's knee with his fist. Hui said: 'With just this one punch of yours, you have both vented anger for Sansheng and vented anger for Xinghua. Speak quickly, speak quickly!' Dahui Chan Master hesitated, and Hui struck him. He then said: 'You must not forget this staff.' Later, in his room, Hui asked a monk: 'Deshan (Xuanjian Chan Master) would strike monks upon entering, Linji (Yixuan Chan Master) would shout at monks upon entering, Xuefeng (Yicun Chan Master) would ask 'What is it?' when seeing monks enter, and Muzhou (Daozong Chan Master) would say 'It's a ready-made case, give you thirty blows' when seeing monks. Tell me, do these four old men have any way of dealing with people?' The monk replied: 'Yes.' Hui said: 'Tui!' The monk hesitated, and Hui shouted at him. Dahui Chan Master heard this and immediately understood the subtle meaning within, and Dahui Chan Master gladly approved of him.

Chan Master Kumu Zuyuan of Nengren Monastery on Yan Mountain in Wenzhou

He was the son of the Lin family of Qimin. He first visited Xuefeng Yicun Chan Master, and later relied on Foxin Mu Chan Master, and their minds were already in harmony. When he relied on Dahui Zonggao Chan Master at Yunmen Hermitage, while sitting in meditation at night, he saw a monk trimming the lamp and thoroughly realized enlightenment. He composed a verse saying: 'Raising the lamp is fire, illuminating and breaking through kalpas of ignorance. Returning to the hall, I bumped into a holy monk, almost missing him face to face. Not missing him, what is it? Fifteen years ago, it was unique, still just this.' Dahui Chan Master composed a verse to send to him, saying: 'Releasing the body from the top of a ten-thousand-foot cliff, getting up is still clear-headed. Eating when hungry and drinking when thirsty, nothing matters, why discuss whether people of the past are not people of the past.' In the spring of the Yisi year of Shaoxing, he took the position of abbot of Nengren Monastery. When ascending the hall to preach, he said: 'Where there is Buddha, one must not abide, stepping on the weight of a steelyard is as hard as iron. Where there is no Buddha, one must quickly pass by, the grass underfoot is three feet deep. Three thousand miles away, one must not make a mistake when meeting people. The Big Dipper hangs on Mount Sumeru (a mythical mountain at the center of the universe).' Saying this is not to be attached. 'Picking the sun and moon with a staff', picking willow catkins, picking willow catkins, wearing embroidered shoes in the pupils of the eyes.' After speaking, he struck the ground with his staff and descended from the seat. When ascending the hall to preach, he said: 'Yan Mountain's withered talent is true Chan, not in clever and novel words. Suddenly touching it with your hand behind your back, a long whale swallows the moon, and the waves reach the sky.'

Chan Master Liaoxing of Dong'an at Lingyan in Zhenzhou

禪師

上堂。勘破了也。放過一著。是衲僧破草鞋。現修羅相。作女人拜。是野狐精魅。打個圓相。虛空里下一點。是小兒伎倆。攔腮贈掌。拂袖便行。正是業識茫茫。無本可據。直饒向黑豆未生已前一時坐斷。未有吃靈巖拄杖分。敢問大眾。且道。為人節文。在甚麼處。還相委悉么。自從春色來嵩少。三十六峰青至今。上堂。一葦江頭楊柳春。波心不見昔時人。雪庭要識安心士。鼻孔依然搭上唇。豎起拂子曰。祖師來也。還見么。若也見得。即今薦取。其或未然。此去西天路。迢迢十萬余。僧問。人天交接。如何開示。師曰。金剛手裡八棱棒。曰忽被學人橫穿凡聖。擊透玄關時。又作么生。師曰。海門橫鐵柱。問如何是獨露身。師曰。牡丹華下睡貓兒。

建康府蔣山一庵善直禪師

德安雲夢人。初參妙喜于回雁峰下。一日喜問之曰。上座甚處人。師曰。安州人。喜曰。我聞你安州人會廝撲。是否。師便作相撲勢。喜曰。湖南人吃魚。因甚湖北人著鯁。師打筋斗而出。喜曰。誰知冷灰里有粒豆𤒺。出住保寧。上堂。諸佛不曾出世。人人鼻孔遼天。祖師不曾西來。個個壁立千仞。高揖釋迦。不拜彌勒。理合如斯。坐斷千聖路頭。獨步大千沙界。不為分外。若向諸佛出世處會得。祖師西來處承當。自救

【現代漢語翻譯】現代漢語譯本禪師

上堂說法。如果你們已經徹底領悟，那就放過這一著。否則，你們這些僧人就像破草鞋一樣。如果（沒有領悟）卻顯現修羅（Asura）的兇惡之相，或者像女人一樣盲目叩拜，那就是野狐精怪的迷惑。如果只是畫個圓圈，在虛空中點一點，那是小孩子的把戲。如果有人攔住去路，就給他一巴掌，然後拂袖而去，這正是業識茫茫，沒有根本可以依據的表現。即使在黑豆尚未生出之前的一瞬間就徹底斬斷（妄念），也未曾得到靈巖（Lingyan）禪師的拄杖的真髓。敢問各位，那麼，為人處世的關鍵在哪裡呢？你們明白嗎？自從春天降臨嵩山少室山（Songshan Shaoshi），三十六座山峰青翠至今。

上堂說法。一葉扁舟停靠在江邊，楊柳吐綠，春意盎然，但在波光中卻再也見不到昔日的身影。雪庭（Xueting）禪師想要認識安心之人，他們的鼻孔依然長在嘴唇之上（意指平常心）。

禪師豎起拂塵說：『祖師（Patriarch）來了！你們看見了嗎？』如果你們已經看見了，就現在立刻領悟。如果還沒有領悟，那麼從這裡到西天（Western Heaven）的路途，還有遙遠的十萬餘裡。

有僧人問：『人天（Devas and Humans）交接之處，如何開示？』禪師說：『在金剛（Vajra）手裡拿著八棱棒。』僧人說：『如果學人橫穿凡聖（Saints），擊透玄關（Mysterious Pass）時，又該如何？』禪師說：『海門（Seagate）橫著鐵柱。』問：『如何是獨露身（The body that is uniquely revealed）？』禪師說：『牡丹花下睡貓兒。』

建康府（Jiankang Prefecture）蔣山（Jiang Mountain）一庵（One Hermitage）善直（Shanzhi）禪師

德安（Dean）雲夢（Yunmeng）人。最初在回雁峰（Returning Goose Peak）下參拜妙喜（Miaoxi）禪師。一天，妙喜禪師問他：『上座（Senior Monk）是哪裡人？』善直禪師回答說：『安州（Anzhou）人。』妙喜禪師說：『我聽說你們安州人擅長摔跤，是嗎？』善直禪師立刻做出相撲的姿勢。妙喜禪師說：『湖南（Hunan）人吃魚，為什麼湖北（Hubei）人卻被魚刺卡住？』善直禪師打了個觔斗走了出去。妙喜禪師說：『誰知道冷灰里還有一顆豆子在爆裂。』後來，善直禪師出任保寧（Baoning）寺住持。上堂說法：諸佛（Buddhas）不曾出世，人人鼻孔朝天（意指本自具足）。祖師（Patriarch）不曾西來，個個壁立千仞（意指堅定不移）。高傲地向釋迦（Sakyamuni）佛作揖，不拜彌勒（Maitreya）佛，理應如此。截斷千聖（Saints）的道路，獨自走在大千世界（Great Chiliocosm），這並非分外之事。如果能在諸佛出世之處領會，在祖師西來之處承擔，才能自救。

【English Translation】 English version Zen Master

Entering the hall. If you have thoroughly understood, then let it go. Otherwise, you monks are like broken straw sandals. If (without understanding) you manifest the fierce appearance of an Asura (Asura), or blindly prostrate like a woman, that is the delusion of a fox spirit. If you simply draw a circle and put a dot in the void, that is child's play. If someone blocks your path, give them a slap and then leave with a flick of your sleeve; this is precisely the manifestation of karmic consciousness, with no basis to rely on. Even if you completely cut off (deluded thoughts) in the instant before the black bean sprouts, you have not received the true essence of Lingyan (Lingyan) Zen Master's staff. May I ask everyone, then, where does the key to dealing with people and affairs lie? Do you understand? Since spring came to Mount Song (Song Mountain) and Shaoshi (Shaoshi Mountain), the thirty-six peaks have been green until now.

Entering the hall. A leaf of a boat is docked at the riverbank, willows are green, and spring is full of life, but the figure of the past can no longer be seen in the waves. If Zen Master Xueting (Xueting) wants to recognize a person of peace, their nostrils are still on their lips (meaning ordinary mind).

The Zen master raised his whisk and said, 'The Patriarch (Patriarch) has come! Do you see him?' If you have already seen him, then realize it now. If you have not yet realized it, then the journey from here to the Western Heaven (Western Heaven) is still a distant ten thousand miles.

A monk asked, 'Where Devas (Devas and Humans) meet, how should it be shown?' The Zen master said, 'In the Vajra's (Vajra) hand is an eight-sided staff.' The monk said, 'If a student crosses the ordinary and the holy (Saints), and penetrates the Mysterious Pass (Mysterious Pass), what should be done?' The Zen master said, 'An iron pillar lies across the Seagate (Seagate).' Asked, 'What is the uniquely revealed body (The body that is uniquely revealed)?' The Zen master said, 'A cat sleeping under a peony flower.'

Zen Master Shanzhi (Shanzhi) of One Hermitage (One Hermitage) on Jiang Mountain (Jiang Mountain) in Jiankang Prefecture (Jiankang Prefecture)

A native of Yunmeng (Yunmeng), Dean (Dean). He first paid homage to Zen Master Miaoxi (Miaoxi) at Returning Goose Peak (Returning Goose Peak). One day, Zen Master Miaoxi asked him, 'Where are you from, Senior Monk (Senior Monk)?' Zen Master Shanzhi replied, 'Anzhou (Anzhou).' Zen Master Miaoxi said, 'I heard that you people of Anzhou are good at wrestling, is that so?' Zen Master Shanzhi immediately made a sumo wrestling pose. Zen Master Miaoxi said, 'People from Hunan (Hunan) eat fish, why are people from Hubei (Hubei) choked by fish bones?' Zen Master Shanzhi somersaulted out. Zen Master Miaoxi said, 'Who knew there was still a bean bursting in the cold ashes?' Later, Zen Master Shanzhi became the abbot of Baoning (Baoning) Temple. Entering the hall and speaking: The Buddhas (Buddhas) have never appeared in the world, everyone's nostrils are facing the sky (meaning inherently complete). The Patriarch (Patriarch) has never come from the West, everyone stands firm like a thousand-foot wall (meaning unwavering). Haughtily salute Sakyamuni (Sakyamuni) Buddha, do not worship Maitreya (Maitreya) Buddha, it should be so. Cut off the path of the Saints (Saints), walk alone in the Great Chiliocosm (Great Chiliocosm), this is not an extraordinary matter. If you can understand where the Buddhas appear in the world, and take responsibility where the Patriarch comes from the West, you can save yourself.

不了。一生受屈。莫有大丈夫。承當大丈夫事者么。出來與保寧爭交。其或未然。不如拽破好。便下座。一日留守陳丞相俊卿。會諸山茶話次。舉有句無句如藤倚樹公案。令諸山批判。皆以奇語取奉。師最後曰。張打油李打油。不打渾身只打頭。陳大喜。

劍州萬壽自護禪師

上堂。古者道。若人識得心。大地無寸土。萬壽即不然。若人識得心。未是究竟處。且那裡是究竟處。拈拄杖卓一下曰。甜瓜徹蒂甜。苦瓠連根苦。

潭州大溈了庵景暈禪師

上堂。雲門一曲。臘月二十五。瑞雪飄空。積滿江山塢。峻嶺寒梅華正吐。手把須彌槌。笑打虛空鼓。驚起憍梵缽提。冷汗透身如雨。忿怒阿修羅王握拳當胸。問云。畢竟是何宗旨。咄。少室峰前亦曾錯舉。

臨安府靈隱誰庵了演禪師

上堂。面門拶破。天地懸殊。打透牢關。白雲萬里。饒伊兩頭坐斷。別有轉身。三生六十劫。也未夢見在。喝一喝。下座。

泰州光孝寺致遠禪師

上堂。舉女子出定話。乃曰。從來打鼓弄琵琶。須是相逢兩會家。佩玉鳴鸞歌舞罷。門前依舊夕陽斜。

福州雪峰崇聖普慈蘊聞禪師

洪州沈氏子。示眾云。旃檀叢林。旃檀圍繞。師子叢林。師子圍繞。虎狼叢林。虎狼圍繞。荊棘叢

【現代漢語翻譯】現代漢語譯本：不了，一生都受委屈。難道沒有大丈夫，來承擔大丈夫的事嗎？出來與保寧（寺名）爭辯一番。如果不能這樣，不如干脆打破算了。說完便走下座位。一日，留守陳丞相俊卿，與眾僧一起品茶論道，談到『有句無句如藤倚樹』的公案，讓眾僧評判。大家都用奇特的言語來迎合。禪師最後說：『張打油，李打油，不打渾身只打頭。』陳丞相聽后非常高興。劍州萬壽自護禪師上堂說法。古人說：『若人識得心，大地無寸土。』萬壽禪師卻說：『若人識得心，未是究竟處。』那麼哪裡才是究竟處呢？拿起拄杖敲一下說：『甜瓜徹蒂甜，苦瓠連根苦。』潭州大溈了庵景暈禪師上堂說法。雲門宗的曲調，就像臘月二十五，瑞雪飄落，積滿了江河山谷。高峻的山嶺上，寒梅正在盛開。手中拿著須彌山（佛教宇宙觀中的山）的木槌，笑著敲打虛空之鼓。驚醒了憍梵缽提（佛陀弟子名），嚇得他冷汗直冒，像下雨一樣。憤怒的阿修羅王（一種神）握緊拳頭頂在胸前，問道：『到底是什麼宗旨？』禪師喝道：『咄！少室峰（地名）前也曾錯誤地舉起。』臨安府靈隱誰庵了演禪師上堂說法。面門被拶破，天地就變得不一樣。打透牢固的關隘，眼前就是萬里白雲。即使你兩頭都坐斷了，想要轉身，三生六十劫（時間單位）也休想夢見。』喝一聲，下座。泰州光孝寺致遠禪師上堂說法。舉了女子出定的典故，然後說：『從來打鼓弄琵琶，須是相逢兩會家。佩玉鳴鸞歌舞罷，門前依舊夕陽斜。』福州雪峰崇聖普慈蘊聞禪師洪州沈氏的弟子，向大眾開示說：『旃檀（一種香木）叢林，就被旃檀圍繞；獅子叢林，就被獅子圍繞；虎狼叢林，就被虎狼圍繞；荊棘叢林，就被荊棘圍繞。』

【English Translation】 English version: It's over, a lifetime of suffering injustice. Is there no great man to undertake the affairs of a great man? Come out and argue with Baoning (name of a temple). If that's not possible, it's better to just break it. After saying that, he stepped down from his seat. One day, the regional commander, Chancellor Chen Junqing, was having a tea gathering with various monks, discussing the 'with or without a phrase, like a vine relying on a tree' case, asking the monks to comment. Everyone used strange words to flatter him. The Zen master finally said: 'Zhang Dayou, Li Dayou, doesn't hit the whole body, only hits the head.' Chancellor Chen was very pleased after hearing this. Zen Master Zihu of Wanshou Temple in Jianzhou Ascending the hall to preach. The ancients said: 'If a person understands the mind, there is not an inch of soil on the earth.' Zen Master Wanshou said: 'If a person understands the mind, it is not the ultimate place.' Then where is the ultimate place? He picked up his staff and struck it once, saying: 'Sweet melon is sweet to the core, bitter gourd is bitter to the root.' Zen Master Jingyun of Liao'an at Dawei Temple in Tanzhou Ascending the hall to preach. The tune of the Yunmen sect is like the twenty-fifth day of the twelfth lunar month, when auspicious snow falls, filling the rivers and valleys. On the towering mountains, the winter plum blossoms are in full bloom. Holding the mallet of Mount Sumeru (the mountain in the Buddhist cosmology), he laughs and strikes the drum of empty space. Startling Jiao Fanbotidi (name of a Buddha's disciple), causing him to break out in a cold sweat like rain. The angry Asura King (a type of deity) clenched his fist and held it to his chest, asking: 'What exactly is the doctrine?' The Zen master shouted: 'Duh! It was once mistakenly raised in front of Shaoshi Peak (place name).' Zen Master Liaoyan of Shui'an at Lingyin Temple in Lin'an Prefecture Ascending the hall to preach. 'When the face is crushed, heaven and earth become different. Break through the firm barrier, and before you are ten thousand miles of white clouds. Even if you cut off both ends, wanting to turn around, you won't even dream of it in three lives and sixty kalpas (unit of time).' He shouts once and steps down from his seat. Zen Master Zhiyuan of Guangxiao Temple in Taizhou Ascending the hall to preach. He cited the story of a woman emerging from samadhi, and then said: 'From the beginning of playing drums and fiddling with the pipa, it is necessary to meet two families. After the jade pendants jingle and the luan birds sing and dance, the setting sun still slants in front of the door.' Zen Master Yunwen of Chongshan Puji Temple in Xuefeng, Fuzhou The disciple of the Shen family of Hongzhou, instructed the assembly: 'A sandalwood (a type of fragrant wood) forest is surrounded by sandalwood; a lion forest is surrounded by lions; a tiger and wolf forest is surrounded by tigers and wolves; a thorn forest is surrounded by thorns.'

林。荊棘圍繞。大眾。四種叢林。合向那一種叢林安居好。若也明得。九十日內管取。個個成佛作祖。其或未然。般若叢林歲歲凋。無明荒草年年長。

處州連雲道能禪師

漢州人。姓何氏。僧問。鏡清六刮意旨如何。師曰。穿卻你鼻孔。曰學人有鼻孔即穿。無鼻孔又穿個甚麼。師曰。抱贓叫屈。曰如何是就毛刮塵。師曰。筠袁䖍吉頭上插筆。曰如何是就皮刮毛。師曰。石城䖍化說話廝罵。曰如何是就肉刮皮。師曰。嘉眉果閬懷裡有狀。曰如何是就骨刮肉。師曰。漳泉福建頭匾如扇。曰如何是就髓刮骨。師曰。洋瀾左蠡無風浪起。曰髓又如何刮。師曰。十八十九。癡人夜走。曰六刮已蒙師指示。一言直截意如何。師曰。結舌有分。

臨安府靈隱最庵道印禪師

漢州人。上堂。大雄山下虎。南山鱉鼻蛇。等閑撞著。抱賞歸家。若也不惜好手。便與㧞出重牙。有么。有么。上堂。五五二十五。擊碎虛空鼓。大地不容針。十方無寸土。春生夏長復何云。甜者甜兮苦者苦。中秋上堂。舉馬大師與西堂百丈南泉玩月公案。師云。馬大師。垂絲千尺。意在深潭。西堂振鬣。百丈擺尾。雖則衝波激浪。未免上他鉤線。南泉自謂躍過禹門。誰知依前落在巨網。即今莫有絕羅籠出窠臼底么。也好出來露個訊息。

【現代漢語翻譯】現代漢語譯本：林（Lín）。荊棘圍繞。大眾。四種叢林。哪一種叢林適合安居？如果能明白，九十天內保證個個成佛作祖。如果不能明白，般若（Bōrě，智慧）叢林年年凋敝，無明（wúmíng，愚昧）荒草年年滋長。

處州連雲道能禪師

漢州人，姓何。有僧人問：『鏡清六刮的意旨是什麼？』禪師說：『穿破你的鼻孔。』僧人說：『學人有鼻孔就穿，沒有鼻孔又穿什麼？』禪師說：『抱贓叫屈。』僧人說：『如何是就毛刮塵？』禪師說：『筠（Yún）袁（Yuán）䖍（Qián）吉（Jí）頭上插筆。』僧人說：『如何是就皮刮毛？』禪師說：『石城（Shíchéng）䖍（Qián）化（Huà）說話廝罵。』僧人說：『如何是就肉刮皮？』禪師說：『嘉（Jiā）眉（Méi）果（Guǒ）閬（Làng）懷裡有狀。』僧人說：『如何是就骨刮肉？』禪師說：『漳（Zhāng）泉（Quán）福建（Fújiàn）頭匾如扇。』僧人說：『如何是就髓刮骨？』禪師說：『洋（Yáng）瀾（Lán）左（Zuǒ）蠡（Lí）無風浪起。』僧人說：『髓又如何刮？』禪師說：『十八十九，癡人夜走。』僧人說：『六刮已經蒙受禪師指示，一言直截的意旨是什麼？』禪師說：『結舌有分。』

臨安府靈隱最庵道印禪師

漢州人。禪師上堂說法：『大雄山（Dàxióng shān）下有虎，南山（Nánshān）有鱉鼻蛇。等閑撞著，抱賞歸家。若也不惜好手，便與㧞出重牙。』有嗎？有嗎？禪師上堂說法：『五五二十五，擊碎虛空鼓。大地不容針，十方無寸土。春生夏長又說什麼呢？甜的甜，苦的苦。』中秋節上堂說法，舉馬大師（Mǎ dàshī）與西堂（Xītáng）、百丈（Bǎizhàng）、南泉（Nánquán）玩月的公案。禪師說：『馬大師，垂絲千尺，意在深潭。西堂振鬣，百丈擺尾，雖然衝波激浪，未免上了他的鉤線。南泉自謂躍過禹門（Yǔmén），誰知依舊落在巨網。現在莫有能絕羅籠出窠臼的嗎？也好出來露個訊息。』

【English Translation】 English version: A forest (Lín). Surrounded by thorns. The masses. Four kinds of forests. Which kind of forest is good to dwell in? If you can understand this, within ninety days, I guarantee everyone will become a Buddha or a Patriarch. If not, the Prajna (Bōrě, wisdom) forest will wither year after year, and the weeds of ignorance (wúmíng, ignorance) will grow year after year.

Chan Master Daoneng of Lianyun in Chuzhou

A person from Hanzhou, with the surname He. A monk asked, 'What is the meaning of Jingqing's six scrapings?' The Master said, 'Pierce your nostrils.' The monk said, 'If the student has nostrils, then pierce them. If there are no nostrils, what is there to pierce?' The Master said, 'Accusing oneself while holding the stolen goods.' The monk said, 'What is scraping dust off the hair?' The Master said, 'Putting a pen on the heads of Yun (Yún), Yuan (Yuán), Qian (Qián), and Ji (Jí).' The monk said, 'What is scraping hair off the skin?' The Master said, 'People in Shicheng (Shíchéng) Qian (Qián)hua (Huà) are arguing and scolding each other.' The monk said, 'What is scraping skin off the flesh?' The Master said, 'Jia (Jiā) Mei (Méi) Guo (Guǒ) Lang (Làng) have a petition in their bosom.' The monk said, 'What is scraping flesh off the bone?' The Master said, 'The heads of Zhang (Zhāng) Quan (Quán) Fujian (Fújiàn) are as flat as fans.' The monk said, 'What is scraping bone off the marrow?' The Master said, 'In Yang (Yáng) Lan (Lán) Zuo (Zuǒ) Li (Lí), waves rise without wind.' The monk said, 'How is the marrow scraped?' The Master said, 'Eighteen, nineteen, a foolish person walks at night.' The monk said, 'The six scrapings have already been instructed by the Master. What is the meaning of a direct word?' The Master said, 'You have a share in being speechless.'

Chan Master Daoyin of Lingyin Zui'an Monastery in Lin'an Prefecture

A person from Hanzhou. The Master ascended the hall and said: 'There is a tiger under Mount Daxiong (Dàxióng shān), and a turtle-nosed snake in Nanshan (Nánshān). If you encounter them casually, take the reward home. If you don't cherish your good hands, then pull out their double teeth.' Do you have it? Do you have it? The Master ascended the hall and said: 'Five times five is twenty-five, shattering the drum of empty space. The earth cannot hold a needle, and there is not an inch of soil in the ten directions. What else is there to say about spring's birth and summer's growth? What is sweet is sweet, and what is bitter is bitter.' On the Mid-Autumn Festival, the Master ascended the hall and cited the case of Master Ma (Mǎ dàshī) playing with the moon with Xitang (Xītáng), Baizhang (Bǎizhàng), and Nanquan (Nánquán). The Master said: 'Master Ma, dropping a thousand feet of silk, his intention is in the deep pool. Xitang shakes his mane, and Baizhang wags his tail. Although they are rushing through the waves, they cannot avoid being caught on his hook. Nanquan claimed to have leaped over Yumen (Yǔmén), but who knew that he still fell into the giant net. Now, is there anyone who can break free from the cage and escape the trap? It would be good to come out and reveal some news.'

貴知華藏門下不致寂寥。其或未然。此夜一輪滿。清光何處無。

建寧府竹原宗元庵主

本郡連氏子。久依大慧。分座西禪。丞相張公浚。帥三山。以數院迎之不就。歸舊里結茆。號眾妙園。宿衲士夫。交請開法。示眾曰。若究此事。如失卻鎖匙相似。祇管尋來尋去。忽然撞著。惡在這裡開個鎖了。便見自家庫藏。一切受用無不具足。不假他求。別有甚麼事。示眾曰。諸方為人抽。釘㧞楔。解黏去縛。我這裡為人。添釘著楔。加繩加縛了。送向深潭裡。待他自去理會。示眾曰。主法之人。氣吞宇宙。為大法王。若是釋迦老子達磨大師出來。也教伊叉手向我背後立地。直得寒毛卓豎。亦未為分外。一日舉。世尊生下。一手指天。一手指地云。天上天下唯我獨尊。師乃曰。見怪不怪。其怪自壞。垂語云。這一些子。恰如撞著殺人漢相似。你若不殺了他。他便殺了你。

近禮侍者

三山人。久侍大慧。嘗默究竹篦話。無所入。一日入室。罷求指示。慧曰。你是福州人。我說個喻。向你如將名品荔枝。和皮殼一時剝了。以手送在你口裡。祇是你不解吞。師不覺失笑曰。和尚吞卻即禍事。慧后問師曰。前日吞了底荔枝。祇是你不知滋味。師曰。若知滋味。轉見禍事。

溫州凈居尼妙道禪師

【現代漢語翻譯】現代漢語譯本：您門下的華藏（Huazang，指華藏世界，比喻佛法深奧）不會寂寞冷清。如果不是這樣，那麼今晚的滿月，它的清澈光輝又在哪裡沒有照耀到呢？建寧府的竹原宗元庵主，是本郡連氏的子弟，長期依止大慧（Dahui，禪宗大師）。曾在大慧門下分座于西禪寺。丞相張浚（Zhang Jun）鎮守三山時，曾多次邀請他主持寺院，但他都沒有接受，而是回到家鄉結廬而居，取名眾妙園。許多有聲望的僧人和士大夫都來邀請他開壇說法。他開示大眾說：『如果想要探究這件事（指禪宗的真理），就像丟失了鑰匙一樣，只能不停地尋找。忽然有一天撞上了，就在這裡把鎖打開了，便能見到自己庫藏，一切所需應有盡有，無需向外尋求。除此之外，還有什麼別的事呢？』他又開示大眾說：『其他地方的人為人抽釘拔楔，解開束縛。我這裡為人，卻是添釘著楔，加上繩索捆綁，然後把他們送到深潭裡，讓他們自己去領會。』他又開示大眾說：『主持佛法的人，要有氣吞宇宙的氣概，成為大法王。即使是釋迦老子（Shijia Laozi，指釋迦牟尼佛）和達磨大師（Damo Dashi，指菩提達摩）出來，也要讓他們叉手站在我的背後，恭敬地聽法。』即使是嚇得寒毛直豎，也不算過分。』有一天，他舉例說：『世尊（Shizun，指釋迦牟尼佛）降生時，一手指天，一手指地，說：『天上天下，唯我獨尊。』師父於是說：『見怪不怪，其怪自壞。』並垂語說：『這一點點，恰如撞見殺人犯一樣，你若不殺了他，他便殺了你。』近禮侍者，是三山人，長期侍奉大慧。曾經默默地參究竹篦（zhubi，禪宗用具）的話頭，卻始終無法領悟。有一天入室請教，停止請求指示。大慧說：『你是福州人，我說個比喻，就像把名品荔枝，連皮帶殼一起剝掉，用手送到你嘴裡，只是你不懂得吞下去。』侍者不覺失笑說：『和尚吞下去就糟了。』大慧後來問侍者說：『前些日子吞下去的荔枝，只是你不知道它的滋味。』侍者說：『如果知道滋味，反而更糟。』溫州的凈居尼妙道禪師

【English Translation】 English version: Your Huazang (Huazang, referring to the Huazang World, a metaphor for the profoundness of Buddhism) will not be lonely. If not, where is the clear light of this full moon tonight not shining? Abbot Zhuyuan Zongyuan of Jianning Prefecture, was a member of the Lian family in this prefecture, and had long relied on Dahui (Dahui, a Zen master). He once shared a seat under Dahui at Xichan Temple. When Prime Minister Zhang Jun governed Sanshan, he repeatedly invited him to preside over temples, but he declined and returned to his hometown to build a hut, naming it Zhongmiaoyuan. Many respected monks and scholars came to invite him to preach the Dharma. He instructed the assembly, saying: 'If you want to investigate this matter (referring to the truth of Zen), it is like losing a key, and you can only keep searching. Suddenly one day you bump into it, and open the lock here, then you can see your own treasury, with everything you need readily available, without seeking externally. What else is there?' He also instructed the assembly, saying: 'People elsewhere draw nails and pull out wedges, untie bonds and remove fetters. Here, I add nails and drive in wedges, add ropes and bind them, and then send them into deep pools, letting them understand for themselves.' He also instructed the assembly, saying: 'The person who presides over the Dharma should have the ambition to swallow the universe and become a great Dharma king. Even if Shakya Laozi (Shijia Laozi, referring to Shakyamuni Buddha) and Damo Dashi (Damo Dashi, referring to Bodhidharma) came out, they would have to stand behind me with their hands folded, respectfully listening to the Dharma. Even if they were so frightened that their hair stood on end, it would not be excessive.' One day, he cited an example: 'When the World Honored One (Shizun, referring to Shakyamuni Buddha) was born, he pointed one finger to the sky and one finger to the earth, saying: 'Above and below the heavens, I alone am the honored one.' The master then said: 'Don't be surprised by the strange, and the strange will destroy itself.' And he said: 'This little bit is just like encountering a murderer. If you don't kill him, he will kill you.' Attendant Jinli, was a native of Sanshan, and had long served Dahui. He once silently investigated the topic of the bamboo whisk (zhubi, a Zen implement), but could not comprehend it. One day he entered the room to ask for instruction, ceasing to ask for guidance. Dahui said: 'You are from Fuzhou, let me give you an analogy, it's like peeling a famous lychee, skin and all, and putting it in your mouth with your hand, but you just don't know how to swallow it.' The attendant couldn't help but laugh and said: 'It would be terrible if the monk swallowed it.' Dahui later asked the attendant: 'The lychee you swallowed the other day, it's just that you didn't know its taste.' The attendant said: 'If I knew the taste, it would be even worse.' Zen Master Miaodao, a nun of Jingju Temple in Wenzhou

延平尚書黃公裳之女。開堂日。乃曰。問話且止。直饒有傾湫之辯。倒岳之機。衲僧門下一點用不著。且佛未出世時。一事全無。我祖西來。便有許多建立。列剎相望。星分派列。以至今日。累及兒孫。遂使山僧。於人天大眾前。無風起浪。向第二義門。通個訊息。語默該不盡底。彌亙大方。言詮說不及處。遍周沙界。通身是眼。覿面當機。電卷星馳。如何湊泊。有時一喝。生殺全威。有時一喝。佛祖莫辨。有時一喝。八面受敵。有時一喝。自救不了。且道。那一喝。是生殺全威。那一喝。是佛祖莫辨。那一喝。是八面受敵。那一喝。是自救不了。若向這裡薦得。堪報不報之恩。脫或未然。山僧無夢說夢去也。拈起拂子曰。還見么。若見。被見刺所障。擊禪床曰。還聞么。若聞。被聲塵所惑。直饒離見絕聞。正是二乘小果。跳出一步。蓋色騎聲。全放全收。主賓互換。所以道。欲知佛性義。當觀時節因緣。敢問諸人。即今是甚麼時節。蕩蕩仁風扶聖化。熙熙和氣助昇平。擲拂子下座。尼問。如何是佛。師曰。非佛。曰如何是佛法大意。師曰骨底骨董。問言無展事。語不投機時如何。師曰。未屙已前。墮坑落塹。

平江府資壽尼無著妙總禪師

丞相蘇公頌之孫女也。年三十許。厭世浮休。脫去緣飾。咨參

【現代漢語翻譯】現代漢語譯本：延平尚書黃公裳的女兒。開堂說法時，她說：『提問到此為止。縱然你有傾倒深淵般的辯才，顛覆山嶽般的機鋒，在我們禪宗門下一點用處也沒有。況且佛未出世時，一切皆空無。我祖師（Bodhidharma，菩提達摩）西來后，便有了許多建立，寺廟林立，如星辰般分佈。以至於今日，累及後世子孫。於是使得我這山僧，在人天大眾面前，無風起浪，在第二義門（Upāya，方便之門）中，傳遞訊息。言語和沉默都無法完全表達的，瀰漫于整個宇宙。言語詮釋無法觸及的地方，遍佈整個世界。全身都是眼睛，直面當下，機鋒如電光火石。如何才能契合？有時一喝，具有生殺予奪的威嚴。有時一喝，佛和祖師也難以分辨。有時一喝，四面八方都是敵人。有時一喝，自身也難以解救。那麼，哪一喝是生殺予奪的威嚴？哪一喝是佛和祖師也難以分辨？哪一喝是四面八方都是敵人？哪一喝是自身也難以解救？如果能在這裡領悟，就能報答那無法報答的恩情。如果不能領悟，我就只能做一場無意義的夢了。』拿起拂塵說：『你們看見了嗎？如果看見了，就被『見』的刺所阻礙。』敲擊禪床說：『你們聽見了嗎？如果聽見了，就被聲音的塵埃所迷惑。』縱然能脫離見和聞，也只是二乘（Śrāvaka，聲聞和 Pratyekabuddha，緣覺）的小果。跳出這一步，就能駕馭色和聲，完全放開，完全收回，主客互換。所以說：『想要知道佛性的意義，應當觀察時節因緣。』請問各位，現在是什麼時節？浩蕩的仁風扶持聖明的教化，熙熙融融的和氣輔助太平盛世。』放下拂塵，走下座位。一位尼姑問道：『什麼是佛？』禪師說：『非佛。』（不是佛）尼姑問：『什麼是佛法的大意？』禪師說：『徹頭徹尾的古董。』（指陳舊、不落俗套）尼姑問：『言語沒有進展，話語不投機時，該怎麼辦？』禪師說：『還沒排泄之前，就已經掉進坑裡了。』

平江府資壽寺的尼姑無著妙總禪師是丞相蘇頌的孫女。三十歲左右，厭倦世俗的虛假，脫去裝飾，前來參禪。

【English Translation】 English version: The daughter of Huang Gongshang, the Minister of Yanping. On the day of opening the Dharma hall, she said: 'Questions should stop here. Even if you have the eloquence to overturn a deep pool and the ability to topple a mountain, it is of no use under the gate of a Zen monk. Moreover, before the Buddha appeared in the world, there was nothing at all. Since our Patriarch (Bodhidharma) came from the West, there have been many establishments, with monasteries standing in rows, distributed like stars. Even to this day, it has burdened future generations. Thus, it makes this mountain monk stir up waves without wind before the assembly of humans and gods, conveying messages in the secondary gate of meaning (Upāya). What cannot be fully expressed by speech and silence pervades the entire universe. What cannot be reached by verbal interpretation covers the entire world. The whole body is eyes, facing the present moment, with the sharpness of lightning. How can one fit in? Sometimes a shout has the full authority of life and death. Sometimes a shout makes it impossible to distinguish between the Buddha and the Patriarchs. Sometimes a shout faces enemies from all directions. Sometimes a shout cannot save oneself. Then, which shout has the full authority of life and death? Which shout makes it impossible to distinguish between the Buddha and the Patriarchs? Which shout faces enemies from all directions? Which shout cannot save oneself? If you can understand this, you can repay the kindness that cannot be repaid. If not, I, the mountain monk, will only be talking about dreams within dreams.' Picking up the whisk, she said: 'Do you see it? If you see it, you are obstructed by the thorn of 'seeing'.' Striking the Zen bed, she said: 'Do you hear it? If you hear it, you are deluded by the dust of sound.' Even if you can detach from seeing and hearing, it is only the small fruit of the two vehicles (Śrāvaka and Pratyekabuddha). Taking a step beyond this, you can ride color and sound, fully release and fully收回, with the host and guest interchanging. Therefore, it is said: 'If you want to know the meaning of Buddha-nature, you should observe the conditions of the time.' May I ask everyone, what time is it now? The vast wind of benevolence supports the holy transformation, and the harmonious atmosphere assists the rise of peace.' Throwing down the whisk, she descended from the seat. A nun asked: 'What is Buddha?' The master said: 'Not Buddha.' The nun asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'A thorough antique.' The nun asked: 'What should be done when words do not progress and speech does not suit the occasion?' The master said: 'Before defecating, you have already fallen into the pit.'

Zen Master Wuzhuo Miaozong, a nun of Zishou Temple in Pingjiang Prefecture, was the granddaughter of Chancellor Su Song. Around thirty years old, she was tired of the falseness of the world, removed her adornments, and came to study Zen.

諸老。已入正信。作夏徑山。大慧升堂。舉藥山初參石頭。后見馬祖因緣。師聞豁然省悟。慧下座。不動居士馮公楫。隨至方丈曰。某理會得和尚適來所舉公案。慧曰。居士如何。曰恁么也不得。蘇嚧娑婆訶。不恁么也不得。㗭哩娑婆訶。恁么不恁么總不得。蘇嚧㗭哩娑婆訶。慧舉似師。師曰。曾見郭象注莊子。識者曰。卻是莊子注郭象。慧見其語異。復舉巖頭婆子話問之。師答偈曰。一葉扁舟泛渺茫。呈橈舞棹別宮商。雲山海月都拋卻。贏得莊周蝶夢長。慧休去。馮公疑其所悟不根。後過無錫。招至舟中。問曰。婆生七子。六個不遇知音。祇這一個也不消得。便棄水中。大慧老師言。道人理會得。且如何會。師曰。已上供通。並是詣實。馮公大驚。慧掛牌次。師入室。慧問。古人不出方丈。為甚麼。卻去莊上吃油糍。師曰。和尚放妙總過。妙總方敢通個訊息。慧曰。我放你過。你試道看。師曰。妙總亦放和尚過。慧曰。爭奈油糍何。師喝一喝而出。於是聲聞四方。隆興改元。舍人張公孝祥。來守是郡。以資壽挽開法入院。上堂。宗乘一唱。三藏絕詮。祖令當行。十方坐斷。二乘聞之怖走。十地到此猶疑。若是俊流。未言而諭。設使用移星換斗底手段。施攙旗奪鼓底機關。猶是空拳。豈有實義。向上一路。千聖不傳。

【現代漢語翻譯】諸位老修行。既然已經進入正信，在徑山安居過夏。大慧禪師升座說法，舉了藥山禪師最初參訪石頭禪師，後來又參訪馬祖禪師的因緣。藥山禪師聽聞后豁然開悟。大慧禪師下座后，不動居士馮公楫，跟隨到方丈室說：『我理解了和尚剛才所舉的公案。』大慧禪師問：『居士如何理解的？』馮公楫回答說：『這樣也不對，蘇嚧娑婆訶（sū lú suō pó hē，咒語）。那樣也不對，㗭哩娑婆訶（hōng lī suō pó hē，咒語）。這樣那樣都不對，蘇嚧㗭哩娑婆訶（sū lú hōng lī suō pó hē，咒語）。』大慧禪師把這些話告訴了藥山禪師。藥山禪師說：『（這就像）曾經有人看到郭象註釋《莊子》，有見識的人說：其實是《莊子》註釋郭象。』大慧禪師覺得這話不同尋常，又舉了巖頭婆子的話來問藥山禪師。藥山禪師回答偈語說：『一葉扁舟泛渺茫，呈橈舞棹別宮商。雲山海月都拋卻，贏得莊周蝶夢長。』大慧禪師離開了。馮公楫懷疑藥山禪師所悟不徹底，後來經過無錫，邀請藥山禪師到船上，問道：『婆婆生了七個兒子，六個沒有遇到知音，僅剩這一個也不需要，就丟到水裡了。』大慧禪師說：『道人你理解了嗎？且說說你是如何理解的？』藥山禪師說：『以上所說的，都是真實的。』馮公楫大吃一驚。大慧禪師掛牌說法期間，藥山禪師進入他的房間。大慧禪師問：『古人不出方丈，為什麼卻去村莊上吃油糍？』藥山禪師說：『和尚您放過了妙總，妙總才敢透露訊息。』大慧禪師說：『我放你過去，你試著說看。』藥山禪師說：『妙總也放和尚您過去。』大慧禪師說：『那油糍怎麼辦？』藥山禪師喝了一聲就出去了。於是藥山禪師的名聲傳遍四方。隆興元年，舍人張公孝祥，來這裡做太守，爲了祝壽，邀請大慧禪師來開法，主持寺院。上堂說法時說：『宗乘一唱，三藏絕詮。祖令當行，十方坐斷。二乘聞之怖走，十地到此猶疑。若是俊流，未言而諭。設使用移星換斗底手段，施攙旗奪鼓底機關，猶是空拳，豈有實義。向上一路，千聖不傳。』

【English Translation】 Venerable elders, having already entered into right faith, are observing the summer retreat at Jingshan. Dahui (Dahui, a Chan master) ascended the Dharma hall and cited the story of Yaoshan (Yaoshan, a Chan master) initially visiting Shitou (Shitou, a Chan master), and later seeing Mazu (Mazu, a Chan master), which led to Yaoshan's enlightenment. After Dahui stepped down from the platform, layman Feng Gongji followed him to his abbot's room and said, 'I understand the koan that the master just presented.' Dahui asked, 'How does the layman understand it?' Feng Gongji replied, 'Like this is not right, sū lú suō pó hē (mantra). Not like this is not right, hōng lī suō pó hē (mantra). Like this and not like this are both not right, sū lú hōng lī suō pó hē (mantra).' Dahui related this to Yaoshan. Yaoshan said, '(It's like) someone once saw Guo Xiang's commentary on Zhuangzi, and a discerning person said, 'It is actually Zhuangzi commenting on Guo Xiang.'' Dahui, finding this saying unusual, then used the story of the old woman of Yantou to question Yaoshan. Yaoshan responded with a verse: 'A lone boat floats on the vast expanse, presenting oars and dancing paddles with distinct melodies. Clouds, mountains, the sea, and the moon are all cast aside, gaining Zhuang Zhou's long butterfly dream.' Dahui departed. Feng Gongji doubted the thoroughness of Yaoshan's enlightenment. Later, passing through Wuxi, he invited Yaoshan onto his boat and asked, 'The old woman gave birth to seven children, six of whom did not meet a kindred spirit, and even this last one was deemed unnecessary and thrown into the water.' Dahui said, 'Have you understood this, Daoist? Then how do you understand it?' Yaoshan said, 'All that has been said above is the truth.' Feng Gongji was greatly surprised. During Dahui's Dharma talks, Yaoshan entered his room. Dahui asked, 'The ancients did not leave the abbot's room, so why did they go to the village to eat oil cakes?' Yaoshan said, 'The master let Miaozong pass, so Miaozong dares to reveal the message.' Dahui said, 'I let you pass, try to speak.' Yaoshan said, 'Miaozong also lets the master pass.' Dahui said, 'What about the oil cakes?' Yaoshan shouted and left. Thus, Yaoshan's reputation spread in all directions. In the first year of the Longxing era, Zhang Gong Xiaoxiang, a court attendant, came to govern this region. To celebrate his birthday, he invited Dahui to inaugurate the Dharma and preside over the monastery. Ascending the Dharma hall, he said: 'Once the Chan school is proclaimed, the Three Baskets of scriptures are exhausted. When the ancestral command is carried out, the ten directions are cut off. Those of the Two Vehicles hear this and flee in terror, even those of the Ten Grounds still doubt. If they are outstanding individuals, they understand without being told. Even if one uses the means of shifting stars and changing constellations, or employs the tactics of seizing flags and capturing drums, it is still an empty fist, devoid of real meaning. The path beyond this is not transmitted by the thousand sages.'

學者勞形。如猿捉影。靈山付囑。俯狥時機。演唱三乘。各隨根器。始於鹿野苑。轉四諦法輪。度百千萬眾。山僧今日與此界他方。乃佛乃祖。山河大地。草木叢林。現前四眾。各轉大法輪。交光相羅。如寶絲網。若一草一木。不轉法輪。則不得名為轉大法輪。所以道。於一毫端現寶王剎。坐微塵里轉大法輪。乘時于其中間。作無量無邊廣大佛事。周遍法界。一為無量。無量為一。小中現大。大中現小。不動步。游彌勒樓閣。不返聞。入觀音普門。情與無情。性相平等。不是神通妙用。亦非法爾如然。於此倜儻分明。皇恩佛恩。一時報足。且道。如何是報恩一句。天高群像正。海闊百川朝。上堂。舉雲門示眾云。十五日已前。則不問。十五日已后。道將一句來。自代云。日日是好日。師曰。日日是好日。佛法世法盡周畢。不須特地覓幽玄。祇管缽盂兩度濕。上堂。黃面老人。橫說豎說。權說實說。法說喻說。建法幢。立宗旨。與後人作榜樣。為甚麼卻道。始從鹿野苑。終至䟦提河。於是二中間。未嘗說一字。點檢將來。大似抱贓叫屈。山僧今日人事忙冗。且放過一著。便下座。尼問。如何是奪人不奪境。師曰。野華開滿路。遍地是清香。曰如何是奪境不奪人。師曰。茫茫宇宙人無數。幾個男兒是丈夫。曰如何是人境俱

【現代漢語翻譯】現代漢語譯本學者們勞神費力，就像猿猴捕捉影子一樣徒勞無功。靈山（Grdhrakuta，佛陀說法之地）的咐囑，是爲了順應時機。宣講三乘佛法（聲聞乘、緣覺乘、菩薩乘），是根據眾生不同的根器。從鹿野苑（Mrigadava，佛陀初轉法輪之地）開始，轉動四諦法輪（苦、集、滅、道），度化了成百上千萬的眾生。山僧（指說話者，即禪師）今天與此界他方，無論是佛還是祖師，山河大地，草木叢林，以及現前的四眾弟子（比丘、比丘尼、優婆塞、優婆夷），各自都在轉動大法輪。彼此交相輝映，如同寶絲交織成的網。如果一草一木，不轉動法輪，就不能稱之為轉大法輪。所以說，在一根毫毛的尖端，顯現寶王剎（莊嚴的佛國），在微小的塵埃里，轉動大法輪。把握時機，在其中間，做無量無邊廣大的佛事，周遍整個法界。一即是無量，無量即是一。小中顯現大，大中顯現小。不動腳步，遊歷彌勒樓閣（Maitreya，未來佛的住所）。不向外聽聞，進入觀音菩薩的普門（Avalokiteśvara，觀世音菩薩的法門）。有情眾生和無情之物，其自性與現象是平等的。這不是神通妙用，也不是自然而然。在這裡如果能透徹明白，皇恩佛恩，一時都能報答圓滿。那麼，如何是報恩的一句話呢？天空高遠，群星呈現正位；大海寬闊，百川奔流朝歸。上堂說法。舉雲門禪師的開示說：『十五日以前的事情，就不問了。十五日以後的事情，說一句來。』雲門禪師自己代說：『日日是好日。』禪師說：『日日是好日，佛法世法都圓滿周到。不須要特地去尋求幽深玄妙，只管吃飯穿衣，平常度日。』上堂說法。黃面老人（指佛陀），橫說豎說，權巧說真實說，用佛法說用比喻說，建立法幢，樹立宗旨，為後人做榜樣。為什麼卻說：『從鹿野苑開始，到拘尸那迦羅（Kushinagar，佛陀涅槃之地）的跋提河（Kushinara）結束，在這二者之間，未曾說過一個字。』仔細檢查起來，很像抱著贓物喊冤。山僧今天人事繁忙，且放過這一著。』便下座。有比丘尼問：『如何是奪人不奪境？』禪師說：『野花開滿路，遍地都是清香。』比丘尼問：『如何是奪境不奪人？』禪師說：『茫茫宇宙人無數，幾個男兒是丈夫？』比丘尼問：『如何是人境俱奪？』

【English Translation】 English version Scholars exhaust themselves in vain, like monkeys grasping at shadows. The entrustment at Vulture Peak (Grdhrakuta, the place where the Buddha preached) is to accord with the opportune time. Expounding the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) is according to the different capacities of beings. Starting from the Deer Park (Mrigadava, where the Buddha first turned the Wheel of Dharma), turning the Wheel of the Four Noble Truths (duhkha, samudaya, nirodha, marga), delivering hundreds of millions of beings. This mountain monk (referring to the speaker, the Zen master) today, together with this realm and other realms, whether Buddhas or Patriarchs, mountains, rivers, the great earth, grasses, trees, and forests, and the present fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas), each is turning the Great Wheel of Dharma. Interreflecting and interpenetrating, like a net of precious silk. If a single blade of grass or a single tree does not turn the Wheel of Dharma, then it cannot be called turning the Great Wheel of Dharma. Therefore, it is said, 'In the tip of a single hair, the jeweled land appears; sitting within a mote of dust, the Great Wheel of Dharma turns.' Seizing the opportune time, in the midst of it, performing immeasurable and boundless great Buddha deeds, pervading the entire Dharma realm. One is immeasurable, and immeasurable is one. The small manifests the large, and the large manifests the small. Without moving a step, one travels to Maitreya's pavilion (Maitreya, the future Buddha's abode). Without turning back to listen, one enters Avalokiteśvara's universal gate (Avalokiteśvara, the Bodhisattva of Compassion's Dharma gate). Sentient beings and insentient things, their nature and phenomena are equal. This is not a miraculous function, nor is it naturally so. If one can clearly understand this, then the kindness of the emperor and the kindness of the Buddha can be repaid all at once. So, what is the phrase that repays kindness? The sky is high, and the myriad phenomena are in their proper place; the sea is vast, and hundreds of rivers flow towards it. Ascending the hall to preach. He cited Zen Master Yunmen's instruction, saying, 'What is before the fifteenth day, I will not ask. What is after the fifteenth day, say a phrase.' Zen Master Yunmen himself said in place, 'Every day is a good day.' The Zen master said, 'Every day is a good day; the Buddha-dharma and worldly dharmas are all complete and thorough. There is no need to specially seek the profound and mysterious; just eat and wear clothes, and live an ordinary life.' Ascending the hall to preach. The golden-faced old man (referring to the Buddha), speaking horizontally and vertically, speaking expediently and speaking truthfully, speaking with Dharma and speaking with metaphors, establishing the Dharma banner, establishing the tenets, setting an example for later generations. Why then say, 'Starting from the Deer Park, ending at the Bāhī River (Kushinara) in Kushinagar (Kushinagar, the place of the Buddha's Nirvana), in between these two, not a single word was spoken.' Upon careful examination, it is very much like holding stolen goods and crying injustice. This mountain monk is busy with affairs today, so let's pass over this point for now.' Then he descended from the seat. A bhikshuni asked, 'What is seizing the person but not seizing the environment?' The Zen master said, 'Wildflowers bloom all over the road, and the fragrance is everywhere.' The bhikshuni asked, 'What is seizing the environment but not seizing the person?' The Zen master said, 'In the vast universe, there are countless people; how many men are true heroes?' The bhikshuni asked, 'What is seizing both the person and the environment?'

不奪。師曰。處處綠楊堪繫馬。家家門首透長安。曰如何是人境兩俱奪。師曰。雪覆蘆華。舟橫斷岸。曰人境已蒙師指示。向上宗乘事若何。師便打。

侍郎無垢居士張九成

未第時。因客談楊文公呂微仲諸名儒所造精妙。皆由禪學而至也。於是心慕之。聞寶印楚明禪師道傅大通居凈慈。即之請問入道之要。明曰。此事唯唸唸不捨。久久純熟。時節到來。自然證入。復舉趙州柏樹子話。令時時提撕。公久之無省。辭謁善權清禪師。公問。此事人人有分。個個圓成。是否。清曰。然。公曰。為甚麼某無個入處。清于袖中出數珠。示之曰。此是誰底。公俯仰無對。清復袖之曰。是汝底。則拈取去。才涉思惟。即不是汝底。公悚然。未幾留蘇氏館。一夕如廁。以柏樹子話究之。聞蛙鳴釋然契入。有偈曰。春天月夜一聲蛙。撞破乾坤共一家。正恁么時誰會得。嶺頭腳痛有玄沙。屆明謁法印一禪師。機語頗契。適私忌。就明靜庵供雲水。主僧惟尚禪師。才見乃展手。公便喝。尚批公頰。公趨前。尚曰。張學錄。何得謗大般若。公曰。某見處祇如此。和尚又作么生。尚舉馬祖升堂。百丈卷席話。詰之。敘語未終。公推倒卓子。尚大呼。張學錄殺人。公躍起問傍僧曰。汝又作么生。僧罔措。公毆之顧尚曰。祖禰不了。殃

【現代漢語翻譯】現代漢語譯本不奪。禪師說：『處處綠色的楊柳樹都可以用來拴馬，家家戶戶的門前都通向長安。』（比喻處處皆是禪機，人人皆可修行）。士人問：『如何是人與境兩方面都奪去？』禪師說：『雪覆蓋了蘆葦花，小船橫在斷裂的岸邊。』（比喻一切都歸於空寂）。士人說：『人與境我已經蒙受禪師的指示了，向上追尋宗門的心法又該如何呢？』禪師隨即就打了他。

侍郎無垢居士張九成

未考中進士時，因為客人談論楊文公（楊億）、呂微仲（呂夷簡）等著名儒士所造詣的精妙之處，都是因為禪學的緣故。於是心中羨慕他們。聽說寶印楚明禪師在傅大通的凈慈寺講道，就前去請教入道的要領。楚明禪師說：『這件事唯有唸唸不捨，長久純熟，時機到來，自然就能證入。』又舉了趙州禪師的『柏樹子』的話，讓他時時參究。張九成很久都沒有領悟，於是告辭去拜見善權清禪師。張九成問道：『這件事人人都有份，個個都圓滿具足，是這樣嗎？』清禪師說：『是的。』張九成說：『為什麼我沒有一個入處呢？』清禪師從袖中拿出數珠，給他看，說：『這是誰的？』張九成低頭無言以對。清禪師又放回袖中，說：『是你的，就拿去。才涉及思索，就不是你的了。』張九成悚然警醒。不久后，他住在蘇氏的館舍。一天晚上上廁所，用『柏樹子』的話來參究。聽到青蛙的叫聲，豁然開悟。作偈說：『春天月夜一聲蛙，撞破乾坤共一家。正恁么時誰會得，嶺頭腳痛有玄沙。』（春天月夜裡一聲蛙鳴，震破了天地，原來萬物本為一體。就在這個時候誰能領會呢？就像玄沙禪師在山嶺上行走，腳痛難忍一樣）。天亮後去拜見法印一禪師，禪機語意頗為契合。適逢他的忌日，就在明靜庵供養僧眾。庵里的主持惟尚禪師，剛一見面就伸出手。張九成便喝斥他。惟尚禪師打了他一巴掌。張九成趨步上前，惟尚禪師說：『張學錄（張九成的官名），怎麼能誹謗大般若（偉大的智慧）呢？』張九成說：『我所見到的就是這樣，和尚您又是怎麼樣的呢？』惟尚禪師舉了馬祖升堂，百丈卷席的話來詰問他。敘述還沒有結束，張九成就推倒了桌子。惟尚禪師大喊：『張學錄殺人啦！』張九成跳起來問旁邊的僧人說：『你又是怎麼樣的呢？』僧人不知所措。張九成毆打了他，回頭對惟尚禪師說：『祖師和禰（你）都不明白，遭殃啊！』（楊億）：Yang Yi （呂夷簡）：Lv Yijian （寶印楚明禪師）：Baoyin Chuming （傅大通）：Fu Datong （凈慈寺）：Jingci Temple （趙州）：Zhaozhou （善權清禪師）：Shanquan Qing （法印一禪師）：Fayin Yi （明靜庵）：Mingjing Hermitage （惟尚禪師）：Weishang （馬祖）：Mazu （百丈）：Baizhang （玄沙）：Xuansha

English version Not seizing. The master said, 'Everywhere the green willows are suitable for tying horses, and every household's door leads to Chang'an.' (Metaphorically, everywhere is Zen opportunity, and everyone can practice). The layman asked, 'What is it to seize both the person and the environment?' The master said, 'Snow covers the reed flowers, and a boat lies across the broken bank.' (Metaphorically, everything returns to emptiness). The layman said, 'I have received the master's instruction on the person and the environment. What about the matter of the upward pursuit of the sect's Dharma?' The master then struck him.

Attendant Minister, Layman Wugou, Zhang Jiucheng

Before passing the imperial examination, because a guest talked about the exquisite achievements of famous Confucian scholars such as Yang Wengong (Yang Yi) and Lü Weizhong (Lü Yijian), which were all due to Zen study. Therefore, he admired them in his heart. Hearing that Zen Master Baoyin Chuming was lecturing at Fu Datong's Jingci Temple, he went to ask for the essentials of entering the Way. Zen Master Chuming said, 'This matter only requires not abandoning the thought, and with prolonged familiarity, when the time comes, one will naturally enter into realization.' He also cited Zen Master Zhaozhou's 'cypress tree' saying, instructing him to contemplate it at all times. Zhang Jiucheng did not understand for a long time, so he bid farewell and went to see Zen Master Shanquan Qing. Zhang Jiucheng asked, 'Does everyone have a share in this matter, and is everyone perfectly complete?' Zen Master Qing said, 'Yes.' Zhang Jiucheng said, 'Why do I have no entry point?' Zen Master Qing took out a string of beads from his sleeve, showed it to him, and said, 'Whose is this?' Zhang Jiucheng lowered his head and had no answer. Zen Master Qing put it back in his sleeve and said, 'If it is yours, then take it. As soon as thought is involved, it is not yours.' Zhang Jiucheng was startled and awakened. Not long after, he stayed at the Su family's residence. One night, while going to the toilet, he contemplated the 'cypress tree' saying. Hearing the croaking of frogs, he suddenly realized. He composed a verse saying, 'A frog's croak on a spring moonlit night shatters the universe into one family. Who can understand this at such a time? It's like Xuansha Zen Master walking on the mountain ridge, his feet aching.' The next morning, he went to see Zen Master Fayin Yi, and their Zen exchanges were quite harmonious. Coincidentally, it was his memorial day, so he made offerings to the monks at Mingjing Hermitage. The abbot of the hermitage, Zen Master Weishang, stretched out his hand as soon as he saw him. Zhang Jiucheng then shouted at him. Zen Master Weishang slapped him. Zhang Jiucheng stepped forward, and Zen Master Weishang said, 'Zhang Xuelu (Zhang Jiucheng's official title), how can you slander the Great Prajna (great wisdom)?' Zhang Jiucheng said, 'What I see is like this, what about you, Venerable?' Zen Master Weishang cited Mazu ascending the hall and Baizhang rolling up the mat to question him. Before the narration was finished, Zhang Jiucheng overturned the table. Zen Master Weishang shouted, 'Zhang Xuelu is killing people!' Zhang Jiucheng jumped up and asked the monk next to him, 'What about you?' The monk was at a loss. Zhang Jiucheng beat him and turned to Zen Master Weishang, saying, 'Neither the Patriarch nor you understand, woe to you!'

【English Translation】 Modern English Translation

及兒孫。尚大笑。公獻偈曰。卷席因緣也大奇。諸方聞舉盡攢眉。檯盤趯倒人星散。直漢從來不受欺。尚答曰。從來高價不饒伊。百戰場中奮兩眉。奪角沖關君會也。叢林誰敢更相欺。紹興癸丑。魁多士。復謁尚于東庵。尚曰。浮山圓鑒云。饒你入得汾陽室。始到浮山門。亦未見老僧在。公作么生。公叱侍僧曰。何不祇對。僧罔措。公打僧一掌曰。蝦蟆窟里果沒蛟龍。丁巳秋。大慧禪師董徑山。學者仰如星斗。公閱其語要。嘆曰。是知宗門有人。持以語尚。恨未一見。及為禮部侍郎。偶參政劉公。請慧說法于天竺。公三往不值。暨慧報謁。公見但寒暄而已。慧亦默識之。尋奉祠還里。至徑山與馮給事諸公議格物。慧曰。公祇知有格物。而不知有物格。公茫然。慧大笑。公曰。師能開諭乎。慧曰。不見小說載。唐人有與安祿山謀叛者。其人先為閬守。有畫像在焉。明皇幸蜀見之。怒令侍臣以劍擊其像首。時閬守居陜西。首忽墮地。公聞頓領深旨。題不動軒壁曰。子韶格物。妙喜物格。欲識一貫。兩個五百。慧始許可。后守邵陽。丁父難。過徑山飯僧。秉鈞者意。慧議及朝政。遂竄慧于衡陽。令公居家守服。服除。安置南安。丙子春。蒙恩北還。道次新淦。而慧適至。與聯舟劇談宗要。未嘗語往事。于氏心傳錄曰。憲自嶺

【現代漢語翻譯】現代漢語譯本及兒孫。尚大笑。公獻偈曰：『卷席因緣也大奇，諸方聞舉盡攢眉。檯盤趯倒人星散，直漢從來不受欺。』尚答曰：『從來高價不饒伊，百戰場中奮兩眉。奪角沖關君會也，叢林誰敢更相欺。』紹興癸丑年，張九成（魁多士）再次拜訪了東庵的和尚。和尚說：『浮山法遠（圓鑒）說，饒恕你進入汾陽善昭的禪室，才剛到浮山法遠的門前，也未曾見到老僧我在。你作何理解？』張九成呵斥侍者說：『為何不回答？』侍者不知所措。張九成打了他一掌說：『蛤蟆洞里果然沒有蛟龍。』丁巳年秋，大慧宗杲禪師主持徑山事務，求學者像星斗般眾多。張九成閱讀了他的語錄要旨，感嘆道：『才知道禪宗門下有人才。』拿著語錄告訴和尚，遺憾未能一見。等到擔任禮部侍郎，恰逢參政劉公，請大慧宗杲在天竺寺說法。張九成去了三次都沒見到。等到大慧宗杲前來拜見，張九成只是簡單地問候而已。大慧宗杲也默默地記在心裡。不久張九成辭官還鄉，到徑山與馮給事等官員討論格物致知。大慧宗杲說：『您只知道有格物，而不知道有物格。』張九成茫然不解。大慧宗杲大笑。張九成說：『禪師能開導我嗎？』大慧宗杲說：『沒見過小說記載嗎？唐朝有人與安祿山謀反，那人先前擔任閬州刺史，有畫像在那裡。唐玄宗到四川后見到畫像，憤怒地命令侍臣用劍砍畫像的頭。當時閬州刺史住在陜西，畫像的頭忽然掉在地上。』張九成聽聞后頓時領悟了深奧的旨意，在不動軒的墻壁上題寫道：『子韶格物，妙喜物格，欲識一貫，兩個五百。』大慧宗杲這才認可了他。後來張九成擔任邵陽知軍，丁憂守孝期間，路過徑山齋僧，當權者有所顧忌，大慧宗杲議論朝政，於是被流放到衡陽，命令張九成居家守喪。服喪期滿后，被安置在南安。丙子年春天，蒙受恩典北歸，路過新淦，而大慧宗杲恰好也到了，與張九成在船上暢談禪宗要旨，未曾提及往事。《于氏心傳錄》記載，張九成自從嶺

【English Translation】 English version And grandchildren. Shang laughed loudly. Gong presented a verse, saying: 'The cause of rolling up the mat is also very strange; all directions hear of it and knit their brows. The tray is overturned, and the stars of men are scattered; an upright man has never been deceived.' Shang replied, saying: 'From the beginning, a high price does not spare him; in a hundred battlefields, he raises his eyebrows. Seizing the horn and breaking through the barrier, you will understand; who in the jungle dares to deceive again?' In the year Gui Chou of Shaoxing, Zhang Jiucheng (Kui Duoshi) visited the monk of Dong'an again. The monk said: 'Fushan Fayuan (Yuanjian) said, 'Forgive you for entering the Zen room of Fenyan Shanzhao, you have only just arrived at the gate of Fushan Fayuan, and you have not yet seen this old monk. What do you make of it?'' Zhang Jiucheng scolded the attendant, saying: 'Why don't you answer?' The attendant was at a loss. Zhang Jiucheng slapped him and said: 'Indeed, there are no dragons in the toad cave.' In the autumn of the year Ding Si, Zen Master Dahui Zonggao presided over the affairs of Jingshan, and the seekers were as numerous as the stars. Zhang Jiucheng read the essentials of his recorded sayings and sighed, saying: 'Now I know that there are talents in the Zen sect.' He took the recorded sayings and told the monk, regretting that he had not met him. When he became the Vice Minister of the Ministry of Rites, it happened that the Councilor Liu Gong invited Dahui Zonggao to preach at Tianzhu Temple. Zhang Jiucheng went three times but did not see him. When Dahui Zonggao came to visit, Zhang Jiucheng only greeted him simply. Dahui Zonggao also silently remembered it in his heart. Soon Zhang Jiucheng resigned and returned to his hometown. He went to Jingshan to discuss the investigation of things with Feng Jishi and other officials. Dahui Zonggao said: 'You only know that there is the investigation of things, but you do not know that there is the thing being investigated.' Zhang Jiucheng was at a loss. Dahui Zonggao laughed loudly. Zhang Jiucheng said: 'Can the Zen master enlighten me?' Dahui Zonggao said: 'Have you not seen the novels record that in the Tang Dynasty, someone conspired with An Lushan to rebel? That person had previously served as the prefect of Langzhou, and there was a portrait there. When Emperor Xuanzong of Tang arrived in Sichuan, he saw the portrait and angrily ordered the attendants to cut off the head of the portrait with a sword. At that time, the prefect of Langzhou lived in Shaanxi, and the head of the portrait suddenly fell to the ground.' Zhang Jiucheng immediately understood the profound meaning after hearing this, and wrote on the wall of the Undisturbed Pavilion: 'Zi Shao investigates things, Miaoxi is investigated by things, if you want to know the consistent principle, two five hundreds.' Only then did Dahui Zonggao approve of him. Later, Zhang Jiucheng served as the military commander of Shaoyang. During the period of mourning for his father, he passed by Jingshan to offer food to the monks. The powerful people were worried, and Dahui Zonggao discussed the politics of the court, so he was exiled to Hengyang, and Zhang Jiucheng was ordered to stay at home to observe mourning. After the mourning period expired, he was placed in Nan'an. In the spring of the year Bingzi, he was favored and returned north, passing by Xingan, and Dahui Zonggao happened to arrive as well. He and Zhang Jiucheng had a thorough discussion of the essentials of Zen on the boat, and never mentioned the past. The 'Yu Shi Xin Chuan Lu' records that Zhang Jiucheng since Ling

下侍舅氏歸新淦。因會大慧。舅氏令拜之。憲曰。素不拜僧。舅氏曰。汝姑扣之。憲知其嘗執卷。遂舉子思中庸天命之謂性。率性之謂道。修道之謂教三句。以問。慧曰。凡人既不知本命元辰下落處。又要牽好人入火坑。如何聖賢于打頭一著不鑿破。憲曰。吾師能為聖賢鑿破否。慧曰。天命之謂性。便是清凈法身。率性之謂道。便是圓滿報身。修道之謂教。便是千百億化身。憲得以告舅氏曰。子拜何辭。繼鎮永嘉。丁丑秋。丐祠枉道。訪慧于育王。越明年。慧得旨復領徑山。謁公于慶善院。曰某每於夢中。必誦語孟。何如。慧舉圓覺曰。由寂靜故。十方世界。諸如來心。于中顯現。如鏡中像。公曰。非老師莫聞此論也。其頌黃龍三關曰。我手何似佛手。天下衲僧無口。縱饒撩起便行。也是鬼窟里走。(諱不得)我腳何似驢腳。又被黐膠粘著。翻身直上兜率天。已是遭他老鼠藥。(吐不出)人人有個生緣處。鐵圍山下幾千年。三災直到四禪天。這驢猶自在旁邊。(煞得工夫)公設心六度。不為子孫計因取華嚴善知識日供。其二回食以飯緇流。又嘗供十六大天。而諸位茶杯。悉變為乳。書偈曰。稽首十方佛法僧。稽首一切護法天。我今供養三寶天。如海一滴牛一毛。有何妙術能感格。試借意識為汝說。我心與佛天無異。一

【現代漢語翻譯】現代漢語譯本：下侍舅氏（指作者的舅舅）從新淦回來，適逢大慧禪師在此，舅舅讓作者拜見大慧禪師。作者說：『我向來不拜僧人。』舅舅說：『你姑且問問他。』作者知道大慧禪師曾經研習儒家經典，於是就用子思《中庸》中的『天命之謂性，率性之謂道，修道之謂教』三句話來發問。大慧禪師回答說：『凡人既不知道自身本命元辰的下落之處，又要拉好人進入火坑。如果聖賢在最初下手處不徹底點破，又怎麼能行呢？』作者說：『我的老師能為聖賢徹底點破嗎？』大慧禪師說：『天命之謂性，便是清凈法身（Dharmakāya，佛的法性身）；率性之謂道，便是圓滿報身（Saṃbhogakāya，佛的報應身）；修道之謂教，便是千百億化身（Nirmāṇakāya，佛的化身）。』作者將這些話告訴了舅舅，說：『拜他什麼呢？』後來作者鎮守永嘉，丁丑年秋天，請求辭官還鄉，在枉道拜訪大慧禪師于育王寺。第二年，大慧禪師得到聖旨，重新主持徑山寺。作者在慶善院拜見大慧禪師，說：『我常常在夢中背誦《論語》、《孟子》，這怎麼樣呢？』大慧禪師引用《圓覺經》說：『由於寂靜的緣故，十方世界，諸佛如來的心，在其中顯現，如同鏡中的影像。』作者說：『不是老師，我不可能聽到這樣的論述啊。』大慧禪師還作了《頌黃龍三關》：『我的手像佛手嗎？天下衲僧（指僧人）無話可說。縱然撩起便走，也是在鬼窟里行走。（諱不得）我的腳像驢腳嗎？又被黏膠粘著。翻身直上兜率天（Tuṣita Heaven，佛教欲界六天的第四天），已經是遭了他的老鼠藥。（吐不出）人人有個生緣處，鐵圍山下幾千年。三災直到四禪天（Dhyāna，色界天的第四天），這驢仍然在旁邊。（煞得工夫）』作者發心修持六度（Pāramitā，佈施、持戒、忍辱、精進、禪定、智慧），不為子孫考慮，因此取用《華嚴經》中的善知識（Kalyāṇa-mitra，指能引導人向善的良師益友）每天供養。他的兩次齋飯都用來供養僧人。又曾經供養十六大天，而各位的茶杯，全都變成了乳。作者寫偈（Gāthā，佛經中的唱頌）說：『稽首（Qǐ shǒu，一種跪拜禮）十方佛法僧，稽首一切護法天。我今供養三寶天，如海一滴牛一毛。有何妙術能感格，試借意識為你解說。我心與佛天無異，一』

【English Translation】 English version: The junior maternal uncle (referring to the author's uncle) returned from Xingan and happened to meet Dahui Chan Master there. The uncle asked the author to pay respects to Dahui. The author said, 'I have never bowed to monks.' The uncle said, 'You might as well ask him.' The author knew that Dahui Chan Master had studied Confucian classics, so he used the three sentences from Zisi's Doctrine of the Mean: 'What Heaven imparts to man is called human nature; to follow our nature is called the Way; cultivation of the Way is called instruction.' to ask. Dahui Chan Master replied, 'Ordinary people do not know where their own natal stars have fallen, and they want to drag good people into the fire pit. If the sages do not thoroughly break through at the very beginning, how can it be done?' The author said, 'Can my teacher thoroughly break through for the sages?' Dahui Chan Master said, 'What Heaven imparts to man is called human nature, which is the pure Dharmakāya (法身, the Dharma body of the Buddha); to follow our nature is called the Way, which is the perfect Saṃbhogakāya (報身, the reward body of the Buddha); cultivation of the Way is called instruction, which is the billions of Nirmāṇakāya (化身, the transformation body of the Buddha).' The author told these words to his uncle, saying, 'What is there to bow to him for?' Later, the author guarded Yongjia. In the autumn of the Dingchou year, he requested to resign from his official position and return to his hometown. He visited Dahui Chan Master at Yuwang Temple on the way. The following year, Dahui Chan Master received an imperial decree to resume presiding over Jingshan Temple. The author visited Dahui Chan Master at Qingshan Temple, saying, 'I often recite the Analects and Mencius in my dreams. What about this?' Dahui Chan Master quoted the Perfect Enlightenment Sutra, saying, 'Because of stillness, the minds of all Tathagatas (如來, thus-gone ones) in the ten directions of the world appear within it, like images in a mirror.' The author said, 'If it weren't for the teacher, I would not have heard such a discourse.' Dahui Chan Master also composed Ode to Huanglong's Three Barriers: 'Is my hand like the Buddha's hand? The monks of the world have nothing to say. Even if you stir it up and leave, you are still walking in a ghost cave. (Cannot be avoided) Is my foot like a donkey's foot? It is stuck with glue again. Turning over and going straight up to Tuṣita Heaven (兜率天, the fourth heaven of the desire realm), it has already been poisoned by his rat poison. (Cannot spit it out) Everyone has a place of origin, thousands of years under the Iron Mountain. The three calamities reach up to the fourth Dhyāna heaven (禪天, the fourth heaven of the form realm), and the donkey is still beside you. (A lot of effort)' The author resolved to cultivate the six Pāramitās (六度, perfections: generosity, morality, patience, diligence, concentration, and wisdom), not considering his descendants, so he took the Kalyāṇa-mitra (善知識, good spiritual friend) from the Avataṃsaka Sutra to offer daily. His two meals were used to support the monks. He also once offered to the sixteen great devas, and everyone's teacups were all turned into milk. The author wrote a Gāthā (偈, verse): 'I bow my head to the Buddhas, the Dharma, and the Sangha of the ten directions, I bow my head to all the Dharma-protecting devas. Today I offer to the Three Jewels and the devas, like a drop in the ocean, a hair on a cow. What wonderful technique can move them? Let me try to explain it to you with consciousness. My mind is no different from the Buddhas and devas, one.'

塵才起大地隔。儻或塵銷覺圓凈。是故佛天來降臨。我欲供佛佛即現。我欲供天天亦現。佛子若或生狐疑。試問此乳何處來。狐疑即塵塵即疑。終與佛天不相似。我今為汝掃狐疑。如湯沃雪火銷冰。汝今微有疑與惑。鷂子便到新羅國。

參政李邴居士

字漢老。醉心祖道有年。聞大慧排默照為邪禪。疑怒相半。及見慧示眾。舉趙州庭柏垂語曰。庭前柏樹子。今日重新舉打破趙州關。特地尋言語。敢問大眾。既是打破趙州關。為甚麼卻特地尋言語。良久曰。當初祇道茆長短。燒了方知地不平。公領悟。謂慧曰。無老師后語幾蹉過。后以書咨決曰。某近扣籌室。承擊發蒙滯。忽有省入。顧惟。根識暗鈍。平生學解。盡落情見。一取一舍。如衣壞絮。行草棘中。適自纏繞。今一笑頓釋所疑。欣幸可量。非大宗匠委曲垂慈。何以致此。自到城中。著衣吃飯。抱子弄孫。色色仍舊。既無拘執之情。亦不作奇特之想。其餘。夙習舊障。亦稍輕微。臨行叮嚀之語。不敢忘也。重念始得入門。而大法未明。應機接物。觸事未能無礙。更望。有以提誨使卒有所至。庶無玷於法席矣。又書曰。某比蒙誨答。備悉深旨。某自驗者三。一。事無逆順。隨緣即應。不留胸中。二。宿習濃厚。不加排遣。自爾輕微。三。古人公案。舊所

【現代漢語翻譯】現代漢語譯本塵埃升起，便隔絕了大地。如果塵埃消散，就能覺悟到圓滿清凈的本性。因此，佛和天神才會降臨。我想要供養佛，佛就顯現；我想要供養天，天也顯現。佛弟子如果產生懷疑，可以試試問問這乳從何處來。狐疑就是塵埃，塵埃就是狐疑，最終與佛和天神不相似。我現在為你們掃除狐疑，就像用沸水澆雪，用火融冰一樣。你現在稍微有些疑惑，就像老鷹一下子就飛到了新羅國（古代朝鮮半島國家）。

參政李邴居士（李邴，官職名，字漢老，在家修行的佛教徒）

字漢老。多年來沉醉於祖師的禪道。聽說大慧（禪師名）批評默照禪（一種禪修方法）是邪禪，既懷疑又憤怒。等到見到大慧開示大眾，舉起趙州（禪師名）庭前柏樹的公案，垂示言語說：『庭前柏樹子。今日重新舉打破趙州關。特地尋言語。』敢問大眾，既然是打破趙州關，為什麼卻特地尋找言語？良久說：『當初只知道茅草的長短，燒了才知道地不平。』李邴居士領悟了，對大慧說：『沒有老師的后語，幾乎就錯過了。』後來用書信請教說：『我最近拜訪您的禪室，承蒙您的啓發，解開了我的矇昧，忽然有所領悟。考慮到我根基遲鈍，平生所學的理解，都落入了情見。一取一舍，就像破爛的衣服，行走在草叢荊棘中，只是自我纏繞。現在一笑就頓然消除了疑惑，欣喜之情難以衡量。如果不是大宗師您委婉慈悲地開示，怎麼能達到這種境界呢？自從來到城中，穿衣吃飯，抱孩子逗孫子，習氣仍然如舊。既沒有拘執的情感，也不作奇特的想法。其餘的，宿世的習氣和舊的障礙，也稍微減輕了。臨走時叮嚀的話，不敢忘記啊。』又想到剛剛入門，而大法還沒有明白，應機接物，觸事還不能沒有障礙。更希望您能繼續提攜教誨，使我最終有所成就，才不會玷污您的法席啊。』又寫信說：『我最近蒙受您的教誨和答覆，完全明白了其中的深刻含義。我自己驗證了三點：一、事情無論順利還是不順利，都能隨緣應對，不留在心中。二、宿世的習氣雖然濃厚，但不加以排斥，自然就減輕了。三、對於古人的公案，以前所……』

【English Translation】 English version When dust arises, it separates the earth. If the dust dissipates, one awakens to the perfect and pure nature. Therefore, Buddhas and deities descend. If I wish to make offerings to the Buddha, the Buddha appears; if I wish to make offerings to the heavens, the heavens also appear. If a Buddhist disciple harbors doubts, try asking where this milk comes from. Doubt is dust, and dust is doubt, ultimately dissimilar to Buddhas and deities. I will now sweep away your doubts, like pouring hot water on snow, like fire melting ice. You now have slight doubts and confusions, like a hawk suddenly flying to Silla (an ancient Korean kingdom).

Layman Li Bing, the Councilor (Li Bing, title of an official, styled Hanlao, a Buddhist practitioner at home)

Styled Hanlao. He had been immersed in the ancestral Chan path for many years. Hearing that Dahui (name of a Chan master) criticized silent illumination Chan (a meditation method) as heretical Chan, he was both doubtful and angry. When he saw Dahui's instruction to the assembly, citing the case of Zhaozhou's (name of a Chan master) cypress tree in the courtyard, he gave the following words: 'The cypress tree in front of the courtyard. Today, I raise it again, breaking through Zhaozhou's barrier. Deliberately seeking words.' I dare to ask the assembly, since it is breaking through Zhaozhou's barrier, why deliberately seek words? After a long pause, he said: 'At first, I only knew the length of the thatch, but only after burning it did I realize the ground was uneven.' Layman Li Bing understood and said to Dahui: 'Without the teacher's later words, I would have almost missed it.' Later, he consulted in a letter, saying: 'I recently visited your meditation chamber, and thanks to your enlightenment, my ignorance was dispelled, and I suddenly had an awakening. Considering my dull roots and my lifelong understanding, all have fallen into emotional views. Taking one thing and discarding another is like tattered clothes, walking in the grass and thorns, only entangling myself. Now, with a smile, I suddenly eliminate my doubts, and my joy is immeasurable. If it were not for your compassionate and detailed instruction, how could I have reached this state? Since coming to the city, eating and dressing, holding children and teasing grandchildren, my habits remain the same. I have neither clinging emotions nor strange thoughts. As for the rest, my past habits and old obstacles have also slightly lessened. I dare not forget the words of caution before leaving.' He also thought that he had just entered the gate, and the great Dharma was not yet clear, and he could not be without obstacles in responding to situations and dealing with things. I further hope that you can continue to guide and teach me so that I can eventually achieve something and not tarnish your Dharma seat.' He also wrote: 'I have recently received your teachings and replies, and I fully understand the profound meaning. I have verified three points myself: First, whether things are smooth or not, I can respond according to circumstances and not keep them in my heart. Second, although my past habits are strong, I do not reject them, and they naturally lessen. Third, regarding the cases of the ancients, what I previously…'

茫然。時復瞥地。此非自昧者。前書大法未明之語。蓋恐得少為足。當擴而充之。豈別求勝解耶。凈勝現流。理則不無。敢不銘佩。

寶學劉彥修居士

字子羽。出知永嘉。問道于大慧禪師。慧曰。僧問趙州。狗子還有佛性也無。趙州道無。但恁么看。公后乃于柏樹子上發明。有頌曰。趙州柏樹太無端。境上追尋也太難。處處綠楊堪繫馬。家家門底透長安。

提刑吳偉明居士

字元昭。久參真歇了禪師。得自受用三昧為極致。后訪大慧于洋嶼庵。隨眾入室。慧舉狗子無佛性話問之。公擬答。慧以竹篦便打。公無對。遂留咨參。一日慧謂曰。不須呈伎倆。直須啐地折。嚗地斷。方敵得生死。若祇呈伎倆。有甚了期。即辭去。道次延平。倏然契悟。連書數頌寄慧。皆室中所問者。有曰。不是心。不是佛。不是物。通身一具金鎖骨。趙州親見老南泉。解道鎮州出蘿蔔。慧即說偈。證之曰。通身一具金鎖骨。堪與人天為軌則。要識臨濟小廝兒。便是當年白拈賊。

門司黃彥節居士

位元組夫。號妙德。于大慧一喝下。疑情頓脫。慧以衣付之。嘗舉首山竹篦話。至葉縣近前奪得拗折。擲向階下曰。是甚麼。山曰。瞎。公曰。妙德到這裡。百色無能但記得。曾作蠟梅絕句曰。擬嚼枝頭蠟。驚香

【現代漢語翻譯】現代漢語譯本：茫然。時常又感到迷惘。這並非是自我矇蔽。之前信中說的大法未明瞭的話，大概是恐怕（你）得到少許就滿足了，應當擴充套件並充實它，難道是另外尋求殊勝的理解嗎？清凈殊勝的境界自然會顯現，道理上並非沒有，怎敢不銘記在心。

寶學劉彥修居士（居士：在家信佛的男子）

字子羽。出任永嘉縣令。向大慧禪師（大慧禪師：禪宗大師）問道。大慧禪師說：『有僧人問趙州禪師（趙州禪師：禪宗大師），狗子還有佛性（佛性：成佛的可能性）嗎？趙州禪師回答說沒有。你只管這樣去看。』劉彥修後來在柏樹上有所領悟，作頌說：『趙州柏樹太沒來由，在境界上追尋也太難。處處綠楊樹都可拴馬，家家門前都可通往長安。』

提刑吳偉明居士（居士：在家信佛的男子）

字元昭。長久參學真歇了禪師（真歇了禪師：禪宗大師），以獲得自受用三昧（三昧：佛教中的一種定境）為極致。後來在洋嶼庵拜訪大慧禪師。跟隨眾人進入禪室。大慧禪師舉『狗子無佛性』的話頭來問他。吳偉明剛要回答，大慧禪師就用竹篦打他。吳偉明無言以對，於是留下請教參禪。一天，大慧禪師對他說：『不必賣弄技巧，必須乾脆利落地折斷，啪地一聲斷絕，才能對付得了生死。如果只是賣弄技巧，有什麼了結的時候？』吳偉明於是告辭離去。在前往延平的路上，忽然開悟，連續寫了幾首頌寄給大慧禪師，都是禪室中所問的內容。其中有：『不是心，不是佛，不是物，渾身都是一副金鎖骨。趙州禪師親自見過老南泉禪師（南泉禪師：禪宗大師），懂得說鎮州出產蘿蔔。』大慧禪師於是作偈語，印證他說：『渾身都是一副金鎖骨，堪可作為人天的法則。想要認識臨濟宗（臨濟宗：禪宗的一個流派）的小夥計，就是當年那個白白偷東西的賊。』

門司黃彥節居士（居士：在家信佛的男子）

位元組夫，號妙德。在大慧禪師的一聲棒喝下，疑情頓時消解。大慧禪師將衣缽傳給他。黃彥節曾經舉首山禪師（首山禪師：禪宗大師）的竹篦話，到葉縣禪師（葉縣禪師：禪宗大師）近前奪過竹篦拗斷，扔向臺階下，說：『這是什麼？』首山禪師說：『瞎！』黃彥節說：『妙德到這裡，百般無能，但記得曾經作過一首蠟梅絕句說：『想要嚼食枝頭的蠟，卻被香味驚醒。』

【English Translation】 English version: Bewildered. Often feeling lost again. This is not self-deception. The previous letter's words about the great Dharma not being clear probably mean that (you) are afraid of being content with little, and should expand and enrich it. Is it seeking another superior understanding? Pure and excellent realms will naturally appear; there is reason for it, how dare I not engrave it in my heart.

Layman Liu Yanxiu of Baoxue (Layman: A male Buddhist devotee)

His courtesy name was Ziyu. He was appointed magistrate of Yongjia. He asked about the Way from Chan Master Dahui (Dahui Chan Master: A Chan Buddhism master). Dahui said, 'A monk asked Chan Master Zhaozhou (Zhaozhou Chan Master: A Chan Buddhism master), 'Does a dog have Buddha-nature (Buddha-nature: The potential to become a Buddha)?' Zhaozhou replied, 'No.' Just look at it that way.' Later, Liu Yanxiu had an enlightenment under a cypress tree and composed a verse saying, 'Zhaozhou's cypress tree is too unreasonable, it is too difficult to seek on the realm. Everywhere green willows are suitable for tying horses, every house's door leads to Chang'an.'

Layman Wu Weiming of Tixing (Layman: A male Buddhist devotee)

His courtesy name was Yuanzhao. He had long studied with Chan Master Zhenxie Liao (Zhenxie Liao Chan Master: A Chan Buddhism master), taking the attainment of self-enjoyment samadhi (Samadhi: A state of meditative consciousness in Buddhism) as the ultimate. Later, he visited Chan Master Dahui at Yangyu Hermitage. He followed the others into the meditation hall. Dahui raised the 'dog has no Buddha-nature' topic to ask him. As Wu Weiming was about to answer, Dahui struck him with a bamboo staff. Wu Weiming had no reply, so he stayed to seek instruction in Chan practice. One day, Dahui said to him, 'There is no need to show off skills, you must decisively break it off, cut it off with a snap, to be able to deal with birth and death. If you are just showing off skills, when will there be an end?' Wu Weiming then took his leave. On the way to Yanping, he suddenly had an enlightenment, and wrote several verses to send to Dahui, all of which were the content of what was asked in the meditation hall. One of them said, 'Not mind, not Buddha, not thing, the whole body is a golden skeleton. Chan Master Zhaozhou personally saw old Nanquan (Nanquan Chan Master: A Chan Buddhism master), and understood that Zhenzhou produces radishes.' Dahui then composed a verse to certify him, saying, 'The whole body is a golden skeleton, worthy to be a model for humans and gods. If you want to know the young fellow of the Linji school (Linji school: A school of Chan Buddhism), he is the white-handed thief of that year.'

Layman Huang Yanjie of Mensi (Layman: A male Buddhist devotee)

His courtesy name was Ziefu, and his pseudonym was Miaode. Under Chan Master Dahui's shout, his doubts were immediately dispelled. Chan Master Dahui passed the robe and bowl to him. Huang Yanjie once raised Chan Master Shoushan's (Shoushan Chan Master: A Chan Buddhism master) bamboo staff story, and in front of Chan Master Yexian (Yexian Chan Master: A Chan Buddhism master) snatched the bamboo staff, broke it, and threw it down the steps, saying, 'What is this?' Shoushan said, 'Blind!' Huang Yanjie said, 'Miaode has come here, with no ability, but remembers that he once wrote a plum blossom verse saying, 'Wanting to chew the wax on the branches, I was awakened by the fragrance.'

卻肖蘭。前村深雪裡。莫作嶺梅看。

秦國夫人計氏法真

自寡處。屏去紛華。常蔬食。習有為法。因大慧遣謙禪者。致問其子魏公。公留謙以祖道誘之。真一日問謙曰。徑山和尚。尋常如何為人。謙曰。和尚祇教人看狗子無佛性。及竹篦子話。祇是不得下語。不得思量。不得向舉起處會。不得向開口處承當。狗子還有佛性也無。無祇恁么教人看。真遂諦信。於是夜坐力究前話。忽爾洞然無滯。謙辭歸。真親書入道概略。作數偈呈慧。其後曰。逐日看經文。如逢舊識人。莫言頻有礙。一舉一回新。

虎丘隆禪師法嗣

明州天童應庵曇華禪師

蘄州江氏子。生而奇杰。年十七。于東禪去發。首依水南遂禪師。染指法味。因遍歷江湖。與諸老激揚無不契者。至云居禮圓悟禪師。悟一見痛與提䇿。及入蜀指見彰教。教移虎丘。師侍行。未半載頓明大事。去謁此庵。分座連雲。開法妙嚴后遷諸巨剎。住歸宗日。大慧在梅陽。有僧傳師垂示語句。慧見之。極口稱歎。后以偈寄曰。坐斷金輪第一峰。千妖百怪盡潛蹤。年來又得真訊息。報道楊岐正脈通其歸重如此。上堂。九年面壁。壞卻東土兒孫。只履西歸。鈍置黃面老子。以拄杖畫一畫曰。石牛攔古路。一馬生三寅。上堂。德章老瞎禿。從來沒滋

【現代漢語翻譯】現代漢語譯本卻肖蘭。在前村積雪深厚的地方，不要把它當作是山嶺上的梅花來看待。

秦國夫人計氏法真

自從守寡后，她摒棄了繁華的生活，常常吃素，學習『有為法』。因為大慧禪師派遣謙禪者，向她的兒子魏公致問候。魏公挽留謙禪者，用祖師的道理來引導他。法真有一天問謙禪者：『徑山和尚（指徑山宗杲禪師），通常是如何教導人的？』謙禪者說：『徑山和尚只是教人蔘看『狗子無佛性』的公案，以及竹篦子的話頭，只是不能妄下評語，不能思量，不能在提起處會意，不能在開口處承擔。狗子究竟有沒有佛性呢？沒有，只是這樣教人蔘看。』法真於是深信不疑，於是在夜晚靜坐，努力參究之前的話頭，忽然之間通透明了，毫無滯礙。謙禪者告辭回去，法真親自書寫入道的概略，寫了幾首偈頌呈給大慧禪師。其中一首說：『每日看經文，如逢舊識人。莫言頻有礙，一舉一回新。』（每天閱讀經文，就像遇到老朋友一樣。不要說經常閱讀會有阻礙，每次舉起閱讀都像新的一樣。）

虎丘隆禪師的法嗣

明州天童應庵曇華禪師

是蘄州江氏的兒子，生來就奇特傑出。十七歲時，在東禪寺剃髮出家。最初依止水南遂禪師，開始領略佛法的滋味。因此遊歷江湖，與各位老禪師激烈辯論，沒有不契合的。到云居山參禮圓悟禪師，圓悟禪師一見到他就非常賞識，嚴格地督促他。等到進入四川，指派他去彰教寺。彰教寺移到虎丘山，禪師侍奉前往。不到半年就頓悟了大事。之後去拜謁此庵禪師，分座說法，連綿不斷。開創佛法于妙嚴寺后，又遷往各處大寺。住在歸宗寺的時候，大慧禪師在梅陽。有僧人傳達曇華禪師的開示語句，大慧禪師看到后，極力稱讚。後來用偈頌寄給曇華禪師說：『坐斷金輪第一峰，千妖百怪盡潛蹤。年來又得真訊息，報道楊岐正脈通。』（您佔據了金輪峰的最高峰，所有的妖魔鬼怪都隱藏了軌跡。近年來又得到了真正的訊息，報告說楊岐派的正脈已經貫通。）他對曇華禪師的器重就是這樣。上堂說法時說：『九年面壁，壞卻東土兒孫。只履西歸，鈍置黃面老子。』（達摩祖師九年面壁，耽誤了東土的兒孫。只穿一隻鞋西歸，辜負了黃面老子。）用拄杖畫了一下說：『石牛攔古路，一馬生三寅。』（石牛攔住了古老的道路，一匹馬生出了三個寅時。）上堂說法時說：『德章老瞎禿，從來沒滋』

【English Translation】 English version Que Xiao Lan. In the deep snow of the front village, don't regard it as the plum blossom on the ridge.

Lady Ji of the Qin State, Dharma-truth

Since becoming a widow, she abandoned the life of luxury, often ate vegetarian food, and practiced 'conditioned dharmas'. Because Dahui (Dahui Zonggao) Chan master sent Chan practitioner Qian to greet her son, Duke Wei. Duke Wei retained Chan practitioner Qian, using the principles of the patriarchs to guide him. One day, Dharma-truth asked Chan practitioner Qian: 'How does the abbot of Jingshan (referring to Jingshan Zonggao Chan master) usually teach people?' Chan practitioner Qian said: 'The abbot of Jingshan only teaches people to contemplate the 'dog has no Buddha-nature' koan, and the words of the bamboo stick, only not to make arbitrary comments, not to think, not to understand at the point of raising, not to take responsibility at the point of opening the mouth. Does the dog ultimately have Buddha-nature or not? No, just teach people to contemplate like this.' Dharma-truth then deeply believed, and so she sat in meditation at night, diligently contemplating the previous words, and suddenly became thoroughly clear, without any hindrance. Chan practitioner Qian bid farewell and returned, and Dharma-truth personally wrote an outline of entering the Way, and wrote several verses to present to Dahui Chan master. One of them said: 'Every day I read the scriptures, as if meeting an old acquaintance. Don't say that frequent reading is an obstacle, every time I pick it up it is new.'

Dharma successor of Chan master Long of Tiger Hill

Chan master Ying'an Tanhua of Tiantong Temple in Mingzhou

He was the son of the Jiang family of Qizhou, born extraordinary and outstanding. At the age of seventeen, he shaved his head at Dongchan Temple. He first relied on Chan master Suinan, and began to taste the flavor of the Dharma. Therefore, he traveled around the rivers and lakes, and debated fiercely with the old Chan masters, and there was none who did not agree with him. He went to Yunju Mountain to pay homage to Chan master Yuanwu, and Chan master Yuanwu greatly appreciated him upon seeing him, strictly urging him. When he entered Sichuan, he assigned him to Zhangjiao Temple. Zhangjiao Temple moved to Tiger Hill, and the Chan master served and went. In less than half a year, he suddenly realized the great matter. After that, he went to visit this hermitage Chan master, shared the seat and preached the Dharma continuously. After establishing the Dharma at Miaoyan Temple, he moved to various large temples. When he lived in Guizong Temple, Dahui Chan master was in Meiyang. A monk conveyed the words of Tanhua Chan master's teachings, and Dahui Chan master praised him greatly after seeing them. Later, he sent a verse to Tanhua Chan master, saying: 'Sitting firmly on the first peak of the golden wheel, all the demons and monsters have hidden their tracks. In recent years, I have obtained true news again, reporting that the orthodox lineage of Yangqi has been connected.' That's how much he valued Tanhua Chan master. When he ascended the hall to preach, he said: 'Nine years of facing the wall, ruining the descendants of the Eastern Land. Returning to the West with only one shoe, disappointing the yellow-faced old man.' He drew a line with his staff and said: 'A stone ox blocks the ancient road, a horse gives birth to three Yin hours.' When he ascended the hall to preach, he said: 'Old blind bald head Dezhang, never had any'

味。拈得口失卻鼻。三更二點唱巴歌。無端驚起梵王睡。喝一喝。曰我行荒草里。汝又入深村。上堂。臨濟在黃檗處。三度吃棒底意旨。你諸人還覷得透也未。直饒一咬便斷也未是。大丈夫漢。三世諸佛。口掛壁上。天下老和尚。將甚麼吃飯。上堂。十五日已前。水長船高。十五日已后。泥多佛大。正當十五日。東海鯉魚打一棒。雨似盆傾。直得。三千大千世界。一切眾生。悉皆歡喜。謂言。打這一棒。不妨應時應節報恩。不覺通身踴躍。遂作詩一首。舉似大眾。蜻蜓許是好蜻蜓。飛來飛去不曾停。被我捉來摘卻兩邊翼。恰似一枚大鐵釘。上堂。若作一句商量。吃粥飯阿誰不會。不作一句商量。屎坑裡蟲子笑殺阇黎。拈拄杖曰。拄杖子罪犯彌天。貶向二鐵圍山。且道。薦福還有過也無。卓拄杖。曰遲一刻。上堂。明不見暗。暗不見明。明暗雙忘。無異流俗阿師。野干鳴。師子吼。師子吼。野干鳴。三家村裡臭猢猻。價增十倍。驪龍頷下明月珠。分文不直若作衲僧巴鼻。甚處得來。三十年後換手捶胸。未是苦在。上堂。飯籮邊。漆桶裡。相唾饒你潑水。相罵饒你接觜。黃河三千年一度清。蟠桃五百年一次開華。鶴勒那咬定牙關。朱頂王呵呵大笑。歸宗五十年前。有一則公案。今日舉似諸人。且道。是甚麼公案。王節級失

【現代漢語翻譯】味。拈得口失卻鼻。三更二點唱巴歌。無端驚起梵王睡。（梵王：佛教中的護法神）喝一喝。曰我行荒草里。汝又入深村。上堂。臨濟（臨濟：唐代禪宗大師）在黃檗（黃檗：唐代禪師）處。三度吃棒底意旨。你諸人還覷得透也未。直饒一咬便斷也未是。大丈夫漢。三世諸佛。口掛壁上。天下老和尚。將甚麼吃飯。上堂。十五日已前。水長船高。十五日已后。泥多佛大。正當十五日。東海鯉魚打一棒。雨似盆傾。直得。三千大千世界。一切眾生。悉皆歡喜。謂言。打這一棒。不妨應時應節報恩。不覺通身踴躍。遂作詩一首。舉似大眾。蜻蜓許是好蜻蜓。飛來飛去不曾停。被我捉來摘卻兩邊翼。恰似一枚大鐵釘。上堂。若作一句商量。吃粥飯阿誰不會。不作一句商量。屎坑裡蟲子笑殺阇黎（阇黎：佛教用語，指僧人）。拈拄杖曰。拄杖子罪犯彌天。貶向二鐵圍山。且道。薦福還有過也無。卓拄杖。曰遲一刻。上堂。明不見暗。暗不見明。明暗雙忘。無異流俗阿師。野干鳴。師子吼。師子吼。野干鳴。三家村裡臭猢猻。價增十倍。驪龍（驪龍：神話中的黑龍）頷下明月珠。分文不直若作衲僧巴鼻。甚處得來。三十年後換手捶胸。未是苦在。上堂。飯籮邊。漆桶裡。相唾饒你潑水。相罵饒你接觜。黃河三千年一度清。蟠桃五百年一次開華。鶴勒那咬定牙關。朱頂王呵呵大笑。歸宗五十年前。有一則公案。今日舉似諸人。且道。是甚麼公案。王節級失味道啊，想用嘴去品嚐卻失去了鼻子。三更半夜兩點唱著粗俗的歌，無緣無故地驚醒了梵天王的睡夢。呵斥一聲！說：『我走在荒草叢生的路上，你卻進入了偏僻的村莊。』上堂說法時說：『臨濟禪師在黃檗禪師那裡，三次捱打的真正用意，你們這些人看透了嗎？即使一口咬斷，也還不是真正的大丈夫。三世諸佛，他們的嘴巴都掛在墻上，天下的老和尚，用什麼來吃飯呢？』上堂說法時說：『十五日之前，水漲船高；十五日之後，泥多佛像大。正在十五日這一天，東海的鯉魚捱了一棒，雨像盆倒一樣傾瀉。使得三千大千世界的一切眾生，都歡喜起來。』說：『打這一棒，不妨及時應節地報恩，不知不覺全身都踴躍起來。』於是作了一首詩，展示給大家：『蜻蜓或許是好蜻蜓，飛來飛去不曾停歇。被我捉來摘掉兩邊的翅膀，恰似一枚大鐵釘。』上堂說法時說：『如果用言語來討論，誰不會吃飯喝粥呢？如果不作任何言語討論，屎坑裡的蟲子都要笑話僧人了。』拿起拄杖說：『這拄杖的罪過彌天，貶到二鐵圍山去。』且說，薦福寺還有過錯嗎？放下拄杖，說：『遲了一刻。』上堂說法時說：『明亮看不見黑暗，黑暗看不見明亮，明亮和黑暗都忘記了，和普通的俗人老師沒什麼區別。』野干叫，獅子吼，獅子吼，野干叫。三家村裡的臭猴子，身價增加十倍。驪龍下巴下的明月珠，一文不值。如果要做個真正的僧人，從哪裡得來呢？三十年後換手捶胸，還不是真正的苦啊。』上堂說法時說：『飯籮旁邊，漆桶裡面，互相吐唾沫，任你潑水；互相謾罵，任你還嘴。黃河三千年才清澈一次，蟠桃五百年才開花一次。鶴勒那咬緊牙關，朱頂王哈哈大笑。歸宗禪師五十年前，有一則公案，今天講給大家聽。且說，是什麼公案？王節級丟了』

【English Translation】 Taste. Trying to taste with the mouth but losing the nose. Singing vulgar songs at two o'clock in the middle of the night, groundlessly startling the Brahma King (Brahma: a protective deity in Buddhism) from his sleep. A shout! Saying, 'I walk in the wilderness of weeds, and you enter the remote village.' Ascending the hall, he said, 'Linji (Linji: a Chan master of the Tang Dynasty) at Huangbo's (Huangbo: a Chan master of the Tang Dynasty) place, the true meaning of being beaten three times, have you all seen through it yet? Even if you bite it off in one go, it's still not a true great man. The Buddhas of the three worlds, their mouths are all hanging on the wall, what do the old monks of the world eat?' Ascending the hall, he said, 'Before the fifteenth day, the water rises and the boat floats high; after the fifteenth day, there is more mud and the Buddha statue is larger. On the fifteenth day itself, a carp in the East Sea is struck with a stick, and the rain pours down like a basin. It makes all the sentient beings in the three thousand great thousand worlds rejoice.' Saying, 'Striking this stick, it doesn't hurt to repay the kindness in due season, and unknowingly the whole body leaps with joy.' So he composed a poem to show to everyone: 'The dragonfly may be a good dragonfly, flying back and forth without stopping. I caught it and plucked off both wings, just like a large iron nail.' Ascending the hall, he said, 'If you discuss it with words, who wouldn't know how to eat porridge and rice? If you don't discuss it with any words, the worms in the latrine will laugh at the monks (Acharya: Buddhist term, referring to monks).' Picking up the staff, he said, 'The staff's sin is immense, banishing it to the two Iron Mountain Ranges.' And say, does Jianfu Temple still have faults? Putting down the staff, he said, 'One moment late.' Ascending the hall, he said, 'Light cannot see darkness, darkness cannot see light, forgetting both light and darkness, there is no difference from ordinary secular teachers.' The jackal howls, the lion roars, the lion roars, the jackal howls. The stinky monkey in the three-family village, its value increases tenfold. The bright moon pearl under the chin of the Black Dragon (Black Dragon: a mythical black dragon), is not worth a penny. If you want to be a true monk, where does it come from? Thirty years later, beating your chest with your hand, it's still not true suffering.' Ascending the hall, he said, 'Beside the rice basket, inside the lacquer bucket, spitting at each other, let you splash water; cursing at each other, let you answer back. The Yellow River clears once every three thousand years, and the peaches blossom once every five hundred years. Helena bites his teeth, and King Zhuding laughs heartily. Guizong Zen Master, fifty years ago, there was a public case, today I will tell it to everyone. And say, what is the public case? Wang Jieji lost'

卻帖。上堂。三十二相。八十種好。從朝至暮。啾啾唧唧。說黃道黑。不知那裡是二時。上堂。吃粥吃飯。不覺嚼破舌頭。血濺梵天。四天之下。霈然有餘。玉皇大帝。發追東海龍王。向金輪峰頂鞫勘頃刻之間。追汝諸人作證見也且各請依實供通。切忌迴避。儻若不實喪汝性命。上堂。趙州喫茶。我也怕他。若非債主。便是冤家。倚墻靠壁成群隊。不知誰解辨龍蛇。上堂。五百力士揭石義。萬仞崖頭撒手行。十方世界一團鐵。虛空背上白毛生。直饒。拈卻膱脂帽子。脫卻鶻臭布衫。向報恩門下。正好吃棒。何故。半夜起來屈膝坐。毛頭星現衲僧前。上堂。三世諸佛。眼裡無筋。六代祖師。皮下無血。明果咬定牙關。𨁝跳也出他圈䙡不得。何故南泉斬貓兒。上堂。云。參禪人切忌錯用心。悟明見性。是錯用心。成佛作祖。是錯用心。看經講教。是錯用心。行住坐臥。是錯用心。吃粥吃飯。是錯用心。屙屎送尿。是錯用心。一動一靜。一往一來。是錯用心。更有一處錯用心。歸宗不敢與諸人說破。何故。一字入公門。九牛車不出。上堂云。良工未出。玉石不分。巧治無人。金沙混雜。縱使無師自悟。向天童門下。正好朝打三千暮打八百。驀拈拄杖云。喚作拄杖。玉石不分。不喚作拄杖。金沙混雜。其間一個半個。善別端由

【現代漢語翻譯】現代漢語譯本：卻帖（Qietie，人名）。上堂說法。三十二相（Thirty-two marks of excellence）。八十種好（Eighty minor marks of excellence）。從早到晚，喋喋不休，議論是非。卻不知哪裡才是真正的時節。上堂說法。吃粥吃飯，不覺嚼破舌頭，血濺梵天（Brahma's heaven）。四大部洲（Four continents）之下，充盈有餘。玉皇大帝（Jade Emperor）發令追捕東海龍王（Dragon King of the Eastern Sea），到金輪峰頂（Golden Wheel Peak）審問。頃刻之間，追究你們各位來作證，且各自請依實情供述，切忌迴避。倘若不實，將喪失你們的性命。上堂說法。趙州（Zhaozhou，禪師名）喫茶，我也怕他。若非債主，便是冤家。倚墻靠壁，成群結隊，不知誰能辨別龍蛇（比喻賢愚）。上堂說法。五百力士揭石義（Five hundred strong men lifting a stone），萬仞崖頭撒手行（Letting go at the edge of a ten-thousand-foot cliff）。十方世界（Ten directions of the world）一團鐵，虛空背上白毛生。縱然拈起膱脂帽子（Greasy hat），脫下鶻臭布衫（Hawk-smelling cloth robe），到報恩門下（Benevolence gate），正好吃棒。為何？半夜起來屈膝坐，毛頭星現衲僧前（Comet appears before the monk）。上堂說法。三世諸佛（Buddhas of the three times），眼裡無筋。六代祖師（Sixth Patriarch），皮下無血。明果（Mingguo，禪師名）咬定牙關，也跳不出他的圈套。為何？南泉（Nanquan，禪師名）斬貓兒。上堂說法。說：『參禪的人切忌錯用心。悟明見性（Enlightenment and seeing one's nature），是錯用心。成佛作祖（Becoming a Buddha or a Patriarch），是錯用心。看經講教（Reading scriptures and preaching），是錯用心。行住坐臥（Walking, standing, sitting, and lying down），是錯用心。吃粥吃飯，是錯用心。屙屎送尿（Defecating and urinating），是錯用心。一動一靜，一往一來，是錯用心。』更有一處錯用心，歸宗（Guizong，禪師名）不敢與諸位說破。為何？一字入公門，九牛車不出。上堂說法。說：『良工未出，玉石不分。巧治無人，金沙混雜。』縱使無師自悟，到天童門下（Tiantong's gate），正好朝打三千，暮打八百。驀然拈起拄杖說：『喚作拄杖，玉石不分。不喚作拄杖，金沙混雜。』其中有一個半個，善於辨別端由。

【English Translation】 English version: Qietie (personal name). Ascending the hall to preach. Thirty-two marks of excellence (Thirty-two marks of excellence). Eighty minor marks of excellence (Eighty minor marks of excellence). From morning till night, chattering incessantly, discussing right and wrong. Not knowing where the true season lies. Ascending the hall to preach. Eating porridge and rice, unknowingly biting through the tongue, blood splattering Brahma's heaven (Brahma's heaven). Beneath the four continents (Four continents), overflowing abundantly. The Jade Emperor (Jade Emperor) orders the capture of the Dragon King of the Eastern Sea (Dragon King of the Eastern Sea), to be interrogated at the Golden Wheel Peak (Golden Wheel Peak). In an instant, summoning you all to testify, and each of you please truthfully confess, avoiding evasion. If it is not true, you will lose your lives. Ascending the hall to preach. Zhaozhou (Zhaozhou, name of a Chan master) drinking tea, I am also afraid of him. If not a creditor, then an enemy. Leaning against the wall, forming groups, not knowing who can distinguish dragons and snakes (metaphor for the wise and foolish). Ascending the hall to preach. Five hundred strong men lifting a stone (Five hundred strong men lifting a stone), letting go at the edge of a ten-thousand-foot cliff (Letting go at the edge of a ten-thousand-foot cliff). The ten directions of the world (Ten directions of the world) a lump of iron, white hair growing on the back of emptiness. Even if picking up a greasy hat (Greasy hat), taking off a hawk-smelling cloth robe (Hawk-smelling cloth robe), going to the Benevolence gate (Benevolence gate), it is good to receive a beating. Why? Getting up in the middle of the night to sit with knees bent, a comet appears before the monk (Comet appears before the monk). Ascending the hall to preach. The Buddhas of the three times (Buddhas of the three times), have no tendons in their eyes. The Sixth Patriarch (Sixth Patriarch), has no blood under his skin. Mingguo (Mingguo, name of a Chan master) clenches his teeth, also cannot jump out of his trap. Why? Nanquan (Nanquan, name of a Chan master) cuts the cat. Ascending the hall to preach. Saying: 'Those who practice Chan must avoid using the mind wrongly. Enlightenment and seeing one's nature (Enlightenment and seeing one's nature), is using the mind wrongly. Becoming a Buddha or a Patriarch (Becoming a Buddha or a Patriarch), is using the mind wrongly. Reading scriptures and preaching (Reading scriptures and preaching), is using the mind wrongly. Walking, standing, sitting, and lying down (Walking, standing, sitting, and lying down), is using the mind wrongly. Eating porridge and rice, is using the mind wrongly. Defecating and urinating (Defecating and urinating), is using the mind wrongly. One movement, one stillness, one going, one coming, is using the mind wrongly.' There is one more place to use the mind wrongly, Guizong (Guizong, name of a Chan master) dares not reveal it to you all. Why? One word enters the public gate, nine oxcarts cannot pull it out. Ascending the hall to preach. Saying: 'A good craftsman has not appeared, jade and stone are not distinguished. Skillful treatment is absent, gold and sand are mixed.' Even if one awakens without a teacher, going to Tiantong's gate (Tiantong's gate), it is good to receive three thousand beatings in the morning and eight hundred beatings in the evening. Suddenly picking up a staff and saying: 'Calling it a staff, jade and stone are not distinguished. Not calling it a staff, gold and sand are mixed.' Among them, there is one and a half who are good at distinguishing the cause.

。管取平步丹霄。茍或未然。卓拄杖云。急著眼看。僧問。婆子問巖頭。呈橈舞棹則不問。且道。婆手中兒子。甚處得來。巖頭扣船舷三下。意旨如何。師曰。燋磚打著連底凍。曰當時若問和尚。如何對他。師曰。一棒打殺。曰這老和尚。大似買帽相頭。師曰。你向甚處見巖頭。曰劄。師曰。杜撰禪和。曰婆生七子。六個不遇知音。祇這一個也不消得。擲向水中。又且如何。師曰。少賣弄。曰巖頭當時不覺吐舌。意作么生。師曰。樂則同歡。曰僧問雲門。如何是清凈法身。雲門曰。華藥欄。此意如何。師曰。深沙努眼睛。問祇這是。埋沒自己。祇這不是。孤負先聖。去此二途。和泥合水處。請師道。師曰。玉箸撐虎口。曰一言金石談來重。萬事鴻毛脫去輕。師曰。莫謾老僧好。問人皆畏炎熱。我愛夏日長。薰風自南來。殿閣生微涼。時如何。師曰。倒戈卸甲。虎丘忌日。拈香曰。平生沒興。撞著這無意智老和尚。做盡伎倆。湊泊不得。從此卸卻干戈。隨分著衣吃飯。二十年來坐曲錄木。懸羊頭賣狗肉。知他有甚憑據。雖然一年一度燒香日。千古令人恨轉深。師于室中能鍛鍊耆艾。故世稱大慧與師居處。為二甘露門。嘗誡徒曰。衲僧家著草鞋住院。何啻如蚖蛇戀窟乎。隆興改元。六月十三日。奄然而化。塔全身於本山。

【現代漢語翻譯】現代漢語譯本定能平步青雲。如果不是這樣，就拄著禪杖說：『快睜開眼睛看！』有僧人問：『婆子問巖頭（Yantou，人名）：『呈橈舞棹則不問』，那麼請問，婆子手中的兒子，是從哪裡得來的？』巖頭敲了三下船舷。這是什麼意思？』師父說：『焦磚打著連底凍。』（比喻一語中的）僧人說：『當時如果問和尚，您會怎麼回答？』師父說：『一棒打殺。』僧人說：『這位老和尚，很像買帽子先量頭。』（比喻不切實際）師父說：『你從哪裡見到巖頭？』僧人說：『劄。』（語氣詞）師父說：『胡說八道的禪和子。』僧人說：『婆子生了七個兒子，六個沒有遇到知音，就算這一個也不需要，扔到水裡又會怎麼樣？』師父說：『少賣弄。』僧人說：『巖頭當時不自覺地吐了舌頭，是什麼意思？』師父說：『快樂就一起歡喜。』僧人問雲門（Yunmen，人名）：『什麼是清凈法身？』雲門說：『華藥欄。』這是什麼意思？』師父說：『深沙（Shenshen，佛教護法神）努眼睛。』問：『只承認這個，就埋沒了自己；只否定這個，就辜負了先聖。去掉這兩種途徑，和泥合水處，請師父開示。』師父說：『玉箸撐虎口。』（比喻處境艱難）僧人說：『一言金石談來重，萬事鴻毛脫去輕。』師父說：『不要欺騙老僧。』有人問：『人們都害怕炎熱，我卻喜愛夏日漫長，薰風從南邊吹來，殿閣里產生微微涼意，這是什麼時節？』師父說：『倒戈卸甲。』虎丘（Huqiu，地名）忌日，拈香說：『平生沒興，遇到這沒有意智的老和尚，用盡伎倆，也湊合不來。從此卸卻干戈，隨分穿衣吃飯。二十年來坐在曲錄木上，懸羊頭賣狗肉。誰知道他有什麼憑據。雖然一年一度燒香日，千古令人恨轉深。』師父在室內能夠鍛鍊老年人，所以世人稱大慧（Dahui，人名）與師父的居處，為二甘露門。曾經告誡弟子說：『衲僧家穿著草鞋住院，不就像蚖蛇戀窟一樣嗎？』隆興（Longxing，年號）改元，六月十三日，安然圓寂。全身建塔于本山。

【English Translation】 English version You will surely ascend to high positions with ease. If not, then, leaning on his staff, he would say, 'Quickly open your eyes and look!' A monk asked, 'The old woman asked Yantou (Yantou, a person's name): 'I won't ask about presenting oars and dancing paddles.' Then, may I ask, where did the son in the old woman's hand come from?' Yantou knocked on the side of the boat three times. What does this mean?' The master said, 'Scorched bricks hit the frozen bottom.' (A metaphor for hitting the nail on the head) The monk said, 'If I had asked the venerable monk at that time, how would you have answered?' The master said, 'I would have killed him with one blow.' The monk said, 'This old monk is very much like measuring the head before buying a hat.' (A metaphor for being impractical) The master said, 'Where did you see Yantou?' The monk said, 'Zha.' (An interjection) The master said, 'A rambling Chan practitioner.' The monk said, 'The old woman gave birth to seven sons, six of whom did not meet a kindred spirit. Even this one is unnecessary. What would happen if he were thrown into the water?' The master said, 'Stop showing off.' The monk said, 'Yantou unconsciously stuck out his tongue at that time. What does that mean?' The master said, 'If there is joy, then rejoice together.' A monk asked Yunmen (Yunmen, a person's name), 'What is the pure Dharma body?' Yunmen said, 'The flower medicine railing.' What does this mean?' The master said, 'Shenshen (Shenshen, a Buddhist guardian deity) glares.' Asked: 'To acknowledge only this is to bury oneself; to deny only this is to fail the former sages. Removing these two paths, where mud and water mix, please enlighten me, Master.' The master said, 'Jade chopsticks prop up the tiger's mouth.' (A metaphor for being in a difficult situation) The monk said, 'A word of gold and stone is heavy when spoken, but ten thousand things are as light as goose feathers when shed.' The master said, 'Don't deceive this old monk.' Someone asked, 'People are afraid of the heat, but I love the long summer days. The warm wind blows from the south, and a slight coolness arises in the halls. What season is this?' The master said, 'Lay down your weapons and remove your armor.' On the anniversary of Huqiu's (Huqiu, a place name) death, offering incense, he said, 'I have had no luck in my life, encountering this unintelligent old monk. I have exhausted all my tricks, but I cannot make it work. From now on, I will lay down my weapons and eat and dress as I please. For twenty years, I have been sitting on a curved wooden chair, hanging a sheep's head and selling dog meat. Who knows what his basis is. Although it is the annual incense-burning day, it makes people hate him even more for thousands of years.' The master was able to train the elderly in his room, so the world called Dahui's (Dahui, a person's name) and the master's residence the two gates of nectar. He once warned his disciples, 'For a mendicant monk to live in a monastery wearing straw sandals is like a snake being attached to its hole, isn't it?' In the first year of Longxing (Longxing, an era name), on June 13th, he passed away peacefully. A pagoda was built for his whole body on this mountain.

育王裕禪師法嗣

福州清涼坦禪師

有僧舉。大慧竹篦話請益。師示以偈曰。徑山有個竹篦。直下別無道理。佛殿廚庫三門。穿過衲僧眼耳。其僧言下有省。

臨安府凈慈水庵師一禪師

婺州馬氏子。十六披削。首參雪峰慧照禪師。照舉。藏身無跡話問之。師數日方明。呈偈曰。藏身無跡更無藏。脫體無依便廝當。古鏡不勞還自照。淡煙和霧濕秋光。照質之曰。畢竟那裡是藏身無跡處。師曰。嗄。照曰。無軌跡處。因甚麼莫藏身。師曰。石虎吞卻木羊兒。照深肯之。住后。上堂。舉。圓悟師翁道。參禪參到無參處。參到無參始徹頭。水庵則不然。參禪參到無參處。參到無參未徹頭。若也欲窮千里目。直須更上一層樓。上堂。凍云欲雪未雪。普賢象駕崢嶸。嶺梅半合半開。少室風光漏泄。便恁么去。猶是半提。作么生是全提底事。無智人前莫說。打你頭破額裂。上堂。舉。法眼示眾曰。盡十方世界。明皎皎地。若有一絲頭。即是一絲頭。師豎起拂子曰。還見么。穿過髑髏猶未覺。法燈云。盡十方世界。自然明皎皎地。若有一絲頭。不是一絲頭。師曰。夜來月色十分好。今日秋山無限清。上堂。寂然不動。感而遂通。古人恁么說話。大似預搔待癢。若教渠踏著衲僧關捩。管取別有生涯。

【現代漢語翻譯】現代漢語譯本育王裕禪師的法嗣福州清涼坦禪師有僧人舉大慧禪師的『竹篦話』來請教。坦禪師用偈語開示說：『徑山有個竹篦（一種禪宗用具，用於警醒或指示），直截了當，沒有其他道理。佛殿、廚房、山門，竹篦穿過衲僧（僧人的別稱）的眼和耳。』那僧人當即有所領悟。臨安府凈慈水庵師一禪師婺州馬氏之子。十六歲剃度出家。最初參訪雪峰慧照禪師。慧照禪師舉『藏身無跡』的話來問他。師一禪師思考數日才明白，於是呈上偈語說：『藏身無跡，更無須隱藏，脫離依賴，便可相應。古鏡無需擦拭，自然照亮，淡淡煙霧，浸潤秋光。』慧照禪師質問他說：『究竟哪裡是藏身無跡之處？』師一禪師說：『嗄！』慧照禪師說：『沒有軌跡的地方，為什麼還要藏身？』師一禪師說：『石虎吞掉了木羊兒。』慧照禪師深為認可。住持寺院后，師一禪師上堂說法，舉圓悟禪師的話說：『參禪參到無參處，參到無參始徹頭。』水庵禪師則說：『參禪參到無參處，參到無參未徹頭。若要窮盡千里之目，必須更上一層樓。』上堂說法。『凍云欲雪未雪，普賢菩薩的象駕顯得崢嶸。嶺上的梅花半開半合，少室山的風光略微透露。』即使這樣，也只是部分地揭示。怎樣才是完全揭示呢？『不要在沒有智慧的人面前說，否則會打得你頭破血流。』上堂說法。舉法眼禪師開示大眾說：『整個十方世界，明明白白地。如果有一絲一毫的執著，那就是一絲一毫的執著。』師一禪師豎起拂塵說：『還看見嗎？即使穿過髑髏（頭骨），仍然沒有覺悟。』法燈禪師說：『整個十方世界，自然明明白白地。如果有一絲一毫的執著，就不是一絲一毫的執著。』師一禪師說：『昨夜月色十分美好，今日秋山無限清朗。』上堂說法。『寂然不動，感而遂通。』古人這樣說話，很像是預先搔癢等待發癢。如果讓他們踏著衲僧的關鍵之處，一定會有不同的生活境界。

【English Translation】 English version Successor of Zen Master Yu of Mount Yuwang Zen Master Tan of Qingliang Temple in Fuzhou A monk raised the 'bamboo staff talk' of Zen Master Dahui for instruction. The Master instructed with a verse: 'Mount Jing has a bamboo staff (a Zen implement used to awaken or instruct), directly without any other reason. The Buddha hall, kitchen, and mountain gate, the bamboo staff passes through the eyes and ears of the Sangha (a term for monks).' The monk immediately had an awakening. Zen Master Shiyi of Shui'an Temple in Jingci, Lin'an Prefecture A son of the Ma family in Wuzhou. He was tonsured at the age of sixteen. He first visited Zen Master Huizhao of Mount Xuefeng. Huizhao raised the saying 'hiding the body without a trace' to question him. Zen Master Shiyi pondered for several days before understanding, and then presented a verse: 'Hiding the body without a trace, there is no need to hide further; abandoning reliance, one can then correspond. The ancient mirror needs no wiping, it naturally illuminates; light smoke and mist, moisten the autumn light.' Huizhao questioned him, saying: 'Ultimately, where is the place of hiding the body without a trace?' Zen Master Shiyi said: 'Ah!' Huizhao said: 'In a place without traces, why still hide the body?' Zen Master Shiyi said: 'The stone tiger swallowed the wooden sheep.' Huizhao deeply acknowledged him. After residing in the temple, Zen Master Shiyi ascended the hall to preach, quoting Zen Master Yuanwu's words: 'Practicing Zen until there is no practice, only when there is no practice does one thoroughly understand.' Zen Master Shui'an said: 'Practicing Zen until there is no practice, but even with no practice, one has not thoroughly understood. If you want to exhaust the view of a thousand miles, you must go up another level.' Ascending the hall to preach. 'Frozen clouds wanting to snow but not yet snowing, the elephant carriage of Samantabhadra Bodhisattva appears majestic. The plum blossoms on the ridge are half open and half closed, the scenery of Mount Shaoshi is slightly revealed.' Even so, it is only partially revealed. What is the matter of complete revelation? 'Do not speak in front of those without wisdom, otherwise you will be beaten until your head is broken and bleeding.' Ascending the hall to preach. Quoting Zen Master Fayan's instruction to the assembly: 'The entire ten directions of the world, are clearly and brightly illuminated. If there is a single thread of attachment, then it is a single thread of attachment.' Zen Master Shiyi raised his whisk and said: 'Do you see it? Even if it passes through the skull, one is still not awakened.' Zen Master Fadeng said: 'The entire ten directions of the world, are naturally clearly and brightly illuminated. If there is a single thread of attachment, then it is not a single thread of attachment.' Zen Master Shiyi said: 'Last night the moonlight was very beautiful, today the autumn mountains are infinitely clear.' Ascending the hall to preach. 'Still and unmoving, responding and penetrating.' The ancients spoke like this, much like scratching before the itch arises. If they were to step on the key points of the Sangha, they would surely have a different realm of life.

喝一喝。卓拄杖。下座。

安吉州道場無庵法全禪師

姑蘇陳氏子。東齋川和尚為落髮師。久依佛智。每入室。智以狗子無佛性話問之。師罔對。一日聞僧舉五祖頌云。趙州露刃劍。忽大悟。有偈曰。鼓吹轟轟袒半肩。龍樓香噴益州船。有時赤腳弄明月。踏破五湖波底天。住后。上堂。欲得現前。莫存順逆。卓拄杖云。三祖大師變作馬面夜叉。向東弗于逮西瞿耶尼南贍部洲北郁單越。卻來山僧手裡。首身元來只是一條黑漆拄杖。還見么。直饒見得。入地獄如箭射。卓拄杖下座。上堂。拈拄杖曰。汝等諸人。個個頂天立地肩橫楖栗。到處行腳。勘驗諸方。更來這裡。覓個甚麼。才輕輕拶著。便言。天臺普請。南嶽遊山。我且問。你還曾收得大食國里寶刀么。卓拄杖。曰切忌口衘羊角。僧問。牛頭未見四祖時如何。師曰。天下無貧人。曰見后如何。師曰。四海無富漢。乾道己丑。七月二十五日。將入寂。眾求偈。師瞪目下視。眾請益堅。遂書無無二字。棄筆而逝。火後設利五色。塔于金斗峰。

泉州延福寒巖慧升禪師

建寧人也。上堂。喝一喝。曰盡十方世界會。十世古今都盧在里許。逼逼塞塞了也。若乃放開一針鋒許。則大海西流。巨岳倒卓。黿鼉魚龍。鰕蟹蚯蚓。盡向平地上。涌出波瀾。游

{ "translations": [ "現代漢語譯本：", "喝一喝。卓拄杖。下座。", "", "安吉州道場無庵法全禪師（Wuan Faquan，安吉州道場的禪師）", "", "姑蘇陳氏之子。東齋川和尚（Dongzhai Chuan，和尚名）為他剃度。長久依止佛智（Fozhi，人名）。每次入室請教，佛智都用『狗子無佛性』的話頭來問他，禪師無法回答。一日，聽到僧人提起五祖（Wuzu，禪宗五祖弘忍）的頌詞說：『趙州露刃劍』，忽然大悟。作偈說：『鼓吹轟轟袒半肩，龍樓香噴益州船。有時赤腳弄明月，踏破五湖波底天。』住持后，上堂說法。想要當下顯現，就不要執著于順境或逆境。卓拄杖說：『三祖大師（Sanzu Dashi，禪宗三祖僧璨）變成馬面夜叉，面向東方的弗于逮（Purvavideha，四大部洲之一），西方的瞿耶尼（Aparagodaniya，四大部洲之一），南方的贍部洲（Jambudvipa，四大部洲之一），北方的郁單越（Uttarakuru，四大部洲之一），卻來到山僧手裡。首和身原來只是一條黑漆拄杖。還看見了嗎？』即使看見了，入地獄也像箭一樣快。卓拄杖下座。上堂，拈起拄杖說：『你們這些人，個個頂天立地，肩上扛著楖栗。到處行腳，勘驗各方。還來這裡，尋找什麼？才輕輕觸碰，便說：天臺（Tiantai，山名，指天臺宗）普請，南嶽（Nanyue，山名）遊山。我且問你，你可曾收得大食國（Dashi，古代對阿拉伯地區的稱謂）里的寶刀嗎？』卓拄杖說：『切忌口裡含著羊角。』僧人問：『牛頭（Niutou，指牛頭宗）未見四祖（Sizu，指道信）時如何？』禪師說：『天下沒有貧窮的人。』問：『見后如何？』禪師說：『四海沒有富裕的人。』乾道己丑年七月二十五日，將要圓寂。眾人請求他留下偈語。禪師瞪大眼睛向下看。眾人請求更加懇切。於是寫下『無無』二字，丟下筆去世。火化后，舍利呈現五種顏色，建塔于金斗峰（Jindou Feng）。", "", "泉州延福寒巖慧升禪師（Huaisheng，泉州延福寒巖的禪師）", "", "建寧人。上堂。喝一聲。說：『盡十方世界會，十世古今都盧在這裡。』逼逼塞塞滿了。如果放開一針鋒那麼一點點，那麼大海就會向西流，巨大的山嶽會倒塌，黿鼉魚龍，蝦蟹蚯蚓，都會在平地上，涌出波瀾，遊動。", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Drink, drink. Knock the staff. Leave the seat.", "", "Chan Master Wuan Faquan (Wuan Faquan) of Daochang Temple in Anji Prefecture", "", "He was the son of the Chen family in Gusu. Monk Dongzhai Chuan (Dongzhai Chuan) tonsured him. He relied on Fozhi (Fozhi) for a long time. Every time he entered the room, Fozhi would ask him about the 'dog has no Buddha-nature' topic, and the master could not answer. One day, he heard a monk mention the verse of the Fifth Patriarch (Wuzu, Hongren, the Fifth Patriarch of Zen Buddhism) saying: 'Zhaozhou's naked sword,' and suddenly he had a great enlightenment. He composed a verse saying: 'The drums and trumpets are booming, with one shoulder bare, the dragon tower is fragrant, like a boat from Yizhou. Sometimes barefoot, playing with the bright moon, trampling the sky at the bottom of Five Lakes.' After residing, he ascended the hall to preach. If you want to manifest the present, do not cling to favorable or adverse circumstances. He struck his staff and said: 'The Third Patriarch (Sanzu Dashi, Sengcan, the Third Patriarch of Zen Buddhism) transformed into a horse-faced yaksha, facing east to Purvavideha (Purvavideha, one of the four major continents), west to Aparagodaniya (Aparagodaniya, one of the four major continents), south to Jambudvipa (Jambudvipa, one of the four major continents), and north to Uttarakuru (Uttarakuru, one of the four major continents), but came into the hands of this mountain monk. The head and body were originally just a black lacquer staff. Do you see it?' Even if you see it, entering hell is as fast as an arrow. He struck his staff and left the seat. Ascending the hall, he picked up the staff and said: 'All of you, each of you stands upright between heaven and earth, carrying a yatrapala on your shoulders. Traveling everywhere, examining all directions. What are you looking for here? As soon as you are touched lightly, you say: Tiantai (Tiantai, mountain name, referring to the Tiantai sect) is holding a general labor, Nanyue (Nanyue, mountain name) is touring the mountains. Let me ask you, have you ever obtained the precious sword from the country of Dashi (Dashi, ancient name for the Arab region)?' He struck his staff and said: 'Beware of holding a goat's horn in your mouth.' A monk asked: 'What was it like when Niutou (Niutou, referring to the Niutou sect) had not yet seen the Fourth Patriarch (Sizu, Daoxin)?' The master said: 'There are no poor people in the world.' He asked: 'What is it like after seeing him?' The master said: 'There are no rich people in the four seas.' On July 25th of the year of Jichou in the Qiandao era, he was about to pass away. The crowd asked him to leave a verse. The master stared down. The crowd pleaded more earnestly. So he wrote the two characters 'Wu Wu' (no no), dropped his pen and passed away. After cremation, the relics appeared in five colors, and a pagoda was built on Jindou Peak (Jindou Feng).", "", "Chan Master Huaisheng (Huaisheng) of Hanyan Temple in Yanfu, Quanzhou", "", "He was from Jianning. Ascending the hall, he shouted. He said: 'The assembly of the entire ten directions of the world, the ancient and present of the ten ages are all here.' It is packed full. If you open up as little as the tip of a needle, then the great sea will flow westward, the huge mountains will collapse, turtles, alligators, fish, dragons, shrimp, crabs, and earthworms will all emerge from the flat ground, surging with waves, swimming." ] }

泳鼓舞。然雖如是。更須向百尺竿頭自進一步。則步步踏轉無盡藏輪。方知道。鼻孔搭在上唇。眉毛不在眼下。還相委悉么。復喝一喝曰。切忌轉喉觸諱。

大溈泰禪師法嗣

潭州慧通清旦禪師

蓬州嚴氏子。初出關至德山。值泰上堂。舉。趙州曰。臺山婆子已為汝勘破了也。且道。意在甚麼處。良久曰。就地撮將黃葉去。入山推出白雲來。師聞釋然。翌日入室。山問。前百丈不落因果。因甚麼墮野狐。后百丈不昧因果。因甚麼脫野狐。師曰。好與一坑埋卻。住后。上堂。說佛說祖。正如好肉剜瘡。舉古舉今。猶若殘羹餿飯。一聞便悟。已落第二頭。一舉便行。早是不著便。須知個事如天普蓋。似地普擎。師子游行不求伴侶。壯士展臂不借他力佛祖拈掇不起。衲僧愿見無門。迷悟雙忘。聖凡路絕。且道從上諸聖。以何法示人。喝一喝。曰莫妄想。佛性和尚忌日上堂。三腳驢子弄蹄行。步步相隨不相到。樹頭驚起雙雙魚。拈來一老一不老。為憐松竹引清風。其奈出門便是草。因喚檀郎識得渠。大機大用都推倒。燒香勘證見根源。糞埽堆頭拾得寶。叢林浩浩謾商量。勸君莫謗先師好。

澧州靈巖仲安禪師

幼為比丘。壯遊講肆。后謁圓悟。于蔣山。時佛性為座元。師扣之。即領旨。逮性住

【現代漢語翻譯】現代漢語譯本：泳鼓舞。即使是這樣，更需要向百尺竿頭再進一步，這樣才能步步踏入無盡藏輪。要知道，鼻孔就在上嘴唇上面，眉毛不在眼睛下面。還明白了嗎？又喝一聲說：切記不要轉動喉嚨觸犯禁忌。

大溈泰禪師的法嗣

潭州慧通清旦禪師

是蓬州嚴氏之子。剛出關就到了德山，正趕上泰禪師上堂，舉趙州禪師的話說：『臺山婆子已經替你勘破了。』（臺山婆子：指文殊菩薩的化身）那麼，趙州禪師的意思在哪裡呢？泰禪師停頓了很久說：『就地抓起黃葉拿走，進入山中推出白雲。』清旦禪師聽了，豁然開悟。第二天入室，泰禪師問：『前百丈不落因果，為什麼墮入野狐身？后百丈不昧因果，為什麼脫離野狐身？』（百丈：指百丈懷海禪師，野狐：指背離正道的邪見）清旦禪師回答：『最好把他們一起埋掉。』（意指不應執著于因果的辯論）住持寺院后，清旦禪師上堂說法：說佛說祖，正好像在好肉上挖瘡；舉古舉今，猶如殘羹餿飯。一聽就悟，已經落入第二義；一舉就行，早就不著邊際。要知道這件事像天一樣普遍覆蓋，像地一樣普遍承載。師子奮迅不需要伴侶，壯士伸展手臂不需要藉助他人的力量。佛祖也無法拈起，衲僧想要見到卻無門可入。迷悟雙雙忘卻，聖凡之路斷絕。那麼，從前的各位聖人，用什麼方法來開示世人呢？』喝一聲，說：『不要妄想！』佛性和尚忌日上堂，『三腳驢子弄蹄行，步步相隨不相到。樹頭驚起雙雙魚，拈來一老一不老。為憐松竹引清風，其奈出門便是草。因喚檀郎識得渠，大機大用都推倒。燒香勘證見根源，糞埽堆頭拾得寶。叢林浩浩謾商量，勸君莫謗先師好。』

澧州靈巖仲安禪師

年幼時出家為比丘，長大后遊學于講經場所，後來拜訪圓悟禪師于蔣山。當時佛性禪師擔任座元，仲安禪師向他請教，隨即領悟了禪旨。等到佛性禪師住持寺院后

【English Translation】 English version: Swimming and drumming. Even so, it is necessary to take another step forward from the top of a hundred-foot pole, so that you can step into the endless treasure wheel step by step. You should know that the nostrils are above the upper lip, and the eyebrows are not below the eyes. Do you understand? He shouted again, saying: 'Be careful not to move your throat and violate taboos.'

Successor of Zen Master Dawei Tai

Zen Master Qingdan Huitong of Tanzhou

He was the son of the Yan family in Pengzhou. When he first left the pass, he went to Deshan, where he met Tai Zen Master giving a lecture. He quoted Zhao Zhou's words: 'The old woman of Mount Tai has already investigated it for you.' (Old woman of Mount Tai: refers to the incarnation of Manjushri Bodhisattva) So, what is Zhao Zhou's intention? Tai Zen Master paused for a long time and said: 'Pick up the yellow leaves from the ground and take them away, and push out the white clouds when entering the mountain.' Qingdan Zen Master was enlightened upon hearing this. The next day, he entered the room, and Tai Zen Master asked: 'The former Baizhang did not fall into cause and effect, why did he fall into the body of a wild fox? The latter Baizhang did not ignore cause and effect, why did he get rid of the wild fox?' (Baizhang: refers to Zen Master Baizhang Huaihai, wild fox: refers to heretical views that deviate from the right path) Qingdan Zen Master replied: 'It is best to bury them together.' (Meaning that one should not be attached to the debate of cause and effect) After residing in the monastery, Qingdan Zen Master gave a lecture: 'Speaking of Buddha and speaking of Patriarchs is like digging sores on good flesh; citing the past and citing the present is like leftover stale food. To be enlightened upon hearing is already falling into the second meaning; to act upon a move is already irrelevant. You must know that this matter covers everything like the sky, and bears everything like the earth. A lion's roar does not need companions, and a strong man stretching his arms does not need to borrow the strength of others. Buddhas and Patriarchs cannot pick it up, and monks want to see it but have no way to enter. Forget both delusion and enlightenment, and cut off the path of the holy and the ordinary. So, what method did the former sages use to enlighten the world?' He shouted, saying: 'Do not妄想(wangxiang, engage in delusional thinking)!' On the anniversary of Zen Master Foxing's death, he gave a lecture: 'A three-legged donkey walks with its hooves, following step by step but never reaching. Startling a pair of fish on the treetop, picking one old and one not old. Pitying the pine and bamboo to attract the breeze, but what can be done when there is grass outside the door. Because calling Tanlang (檀郎, a term for a lover) recognizes him, all great opportunities and great uses are overturned. Burning incense to verify the root, picking up treasures from the dung heap. The Sangha is vast and carelessly discussing, I advise you not to slander the good of the former teacher.'

Zen Master Zhong'an of Lingyan in Lizhou

He became a Bhikkhu (比丘, Buddhist monk) in his youth, studied in lecture halls when he grew up, and later visited Zen Master Yuanwu in Jiangshan. At that time, Zen Master Foxing was the head monk, and Zen Master Zhong'an asked him for guidance and immediately understood the Zen旨(zhi, purpose). When Zen Master Foxing resided in the monastery

德山。遣師至踵阜通嗣書。圓悟問曰。千里馳來不辱宗風。公案現成如何通訊。師曰。覿面相呈更無回互。曰此是德山底。那個是上座底。師曰。豈有第二人。曰背後底。聻。師投書。悟笑曰。作家禪客天然有在。師曰。付與蔣山。次至僧堂前。師捧書問訊首座。座曰。玄沙白紙此自何來。師曰。久默斯要。不務速說。今日拜呈。幸希一覽。座便喝。師曰。作家首座。座又喝。師以書便打。座擬議。師曰。未明三八九。不免自沉吟。師以書復打。一下。曰接。時圓悟與佛眼見。悟曰。打我首座死了也。佛眼曰。官馬廝踢。有甚憑據。師曰。說甚官馬廝踢。正是龍象蹴踏。悟喚師至曰。我五百人首座。你為甚麼打他。曰和尚也須吃一頓始得。悟顧佛眼吐舌。眼曰。未在。卻顧師問曰。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。意作么生。師鞠躬曰。所供並是詣實。眼笑曰。元來是屋裡人。又往見五祖自和尚通法眷書祖曰書里說個甚麼師曰。文彩已彰。曰畢竟說個甚麼。師曰。當陽揮寶劍。曰近前來。這裡不識幾個字。師曰。莫詐敗。祖顧侍者曰。是那裡僧。曰此上座。向曾在和尚會下去。祖曰。怪得恁么滑頭。師曰。被和尚鈍置來。祖乃將書于香爐上熏曰。南無三曼多。沒陀南。師近前彈指而已。祖便開書。

【現代漢語翻譯】現代漢語譯本：德山（Deshan，人名）派一位僧人去踵阜（Zhongfu，地名）遞交介紹信。圓悟（Yuanwu，人名）問道：『千里迢迢趕來，沒有辱沒宗門的風範。這現成的公案，如何傳遞資訊？』僧人說：『面對面呈上，更沒有含糊之處。』圓悟說：『這是德山的風格，哪個是上座（Shangzu，對僧人的尊稱）你的風格？』僧人說：『難道還有第二個人嗎？』圓悟說：『那背後又是什麼？』僧人遞上書信。圓悟笑著說：『真正的禪客，天然自在。』僧人說：『交給蔣山（Jiangshan，地名）了。』隨後，僧人來到僧堂前，捧著書信問候首座（Shouzuo，寺院中職位名）。首座說：『玄沙（Xuansha，人名）的白紙，從哪裡來？』僧人說：『沉默很久才說到關鍵，不追求快速表達。今天拜見呈上，希望您能看一看。』首座便喝斥一聲。僧人說：『真是個內行的首座。』首座又喝斥一聲。僧人便用書信打他。首座想要辯解。僧人說：『還沒明白三八九的道理，免不了自言自語。』僧人又用書信打了一下，說：『接招！』當時圓悟和佛眼（Foyan，人名）都看到了。圓悟說：『打我的首座，這下死定了。』佛眼說：『官馬互相踢打，有什麼憑據？』僧人說：『說什麼官馬互相踢打，這正是龍象的較量。』圓悟叫僧人過來，說：『我是五百人的首座，你為什麼要打他？』僧人說：『和尚你也應該挨一頓打才行。』圓悟看著佛眼吐了吐舌頭。佛眼說：『還不到時候。』又回頭問僧人：『空手拿著鋤頭，步行騎著水牛。人從橋上過，橋流水不流。這是什麼意思？』僧人鞠躬說：『所提供的都是真實情況。』佛眼笑著說：『原來是自己人。』僧人又去拜見五祖（Wuzu，人名），遞交了和尚通報法眷的書信。五祖問：『信里說了些什麼？』僧人說：『文采已經很明顯了。』五祖問：『到底說了些什麼？』僧人說：『當陽（Dangyang，地名）揮舞寶劍。』五祖說：『靠近前來，這裡不認識幾個字。』僧人說：『不要裝糊塗。』五祖回頭對侍者說：『是哪裡的僧人？』侍者說：『這位上座，之前曾在和尚那裡待過。』五祖說：『怪不得這麼狡猾。』僧人說：『是被和尚耽誤了。』五祖於是將書信在香爐上燻烤，念道：『南無三曼多。沒陀南（Namo Samanta Buddhanam，普遍的諸佛）。』僧人走上前彈指而已。五祖便打開書信。

【English Translation】 English version: Deshan (person's name) sent a monk to Zhongfu (place name) to deliver a letter of introduction. Yuanwu (person's name) asked: 'Coming from a thousand miles away, you have not disgraced the style of our sect. This ready-made case, how do you communicate the message?' The monk said: 'Presenting it face to face, there is no ambiguity.' Yuanwu said: 'This is Deshan's style, which is the style of you, the Shangzuo (term of respect for a monk)?' The monk said: 'Is there a second person?' Yuanwu said: 'Then what is behind it?' The monk handed over the letter. Yuanwu smiled and said: 'A true Chan practitioner is naturally at ease.' The monk said: 'It has been handed over to Jiangshan (place name).' Afterwards, the monk came to the monks' hall, holding the letter and greeting the Shouzuo (title of a position in the monastery). The Shouzuo said: 'Where does Xuansha's (person's name) blank paper come from?' The monk said: 'After a long silence, the key point is spoken, not pursuing quick expression. Today, I pay my respects and present it, hoping you can take a look.' The Shouzuo then shouted. The monk said: 'Truly a knowledgeable Shouzuo.' The Shouzuo shouted again. The monk then hit him with the letter. The Shouzuo wanted to argue. The monk said: 'You haven't understood the principle of three, eight, and nine, so you can't help but talk to yourself.' The monk hit him again with the letter, saying: 'Take this!' At that time, Yuanwu and Foyan (person's name) both saw it. Yuanwu said: 'Hitting my Shouzuo, he's dead now.' Foyan said: 'Official horses kicking each other, what evidence is there?' The monk said: 'What are you talking about, official horses kicking each other? This is precisely the struggle of dragons and elephants.' Yuanwu called the monk over and said: 'I am the Shouzuo of five hundred people, why did you hit him?' The monk said: 'You, the abbot, should also be beaten.' Yuanwu looked at Foyan and stuck out his tongue. Foyan said: 'It's not time yet.' He turned back and asked the monk: 'Holding a hoe empty-handed, walking and riding a water buffalo. People pass over the bridge, the bridge flows and the water doesn't. What does this mean?' The monk bowed and said: 'What is offered is all the truth.' Foyan smiled and said: 'So you are one of us.' The monk then went to see Wuzu (person's name) and handed over the abbot's letter informing of the Dharma relatives. Wuzu asked: 'What does the letter say?' The monk said: 'The literary talent is already obvious.' Wuzu asked: 'What exactly does it say?' The monk said: 'Wielding the precious sword in Dangyang (place name).' Wuzu said: 'Come closer, I don't recognize many words here.' The monk said: 'Don't pretend to be confused.' Wuzu turned to the attendant and said: 'Where is this monk from?' The attendant said: 'This Shangzuo was previously with the abbot.' Wuzu said: 'No wonder he is so cunning.' The monk said: 'I was delayed by the abbot.' Wuzu then smoked the letter on the incense burner and recited: 'Namo Samanta Buddhanam (Universal Buddhas).' The monk stepped forward and snapped his fingers. Wuzu then opened the letter.

回德山日。佛果佛眼皆有偈送之。未幾靈巖虛席。衲子投牒。乞師住持。遂師法焉。上堂。參禪不究淵源。觸途盡為留礙。所以守其靜默。澄寂。虛閑墮在毒海。以弱勝強。自是非他立人我。量見處偏枯。遂致優劣。不分照不構用。用不離窠。此乃學處不玄。盡為流俗。到這裡。須知有殺中透脫。活處藏機。佛不可知。祖莫能測。所以古人道。有時先照後用。且要共你商量。有時先用后照。你須是個漢始得。有時照用同時。你又作么生抵當。有時照用不同時。你又向甚麼處湊泊。還知么。穿楊箭與驚人句。不是臨時學得來。

成都府正法灝禪師

上堂。舉。永嘉到曹溪因緣。乃曰。要識永嘉么。掀翻海岳求知己。要識祖師么。撥動乾坤建太平。二老不知何處去。卓拄杖。曰宗風千古播嘉聲。

成都府昭覺辯禪師

上堂。毫𨤲有差。天地懸隔。隔江人唱鷓鴣詞。錯認胡笳十八拍。要會么。欲得現前。莫存順逆。五湖煙浪有誰爭。自是不歸歸便得。

護國元禪師法嗣

臺州國清簡堂行機禪師

本郡人。姓楊氏。風姿挺異。才壓儒林。年二十五。棄妻孥學出世法。晚見此庵。密有契證。出應莞山。刀耕火種。單丁者一十七年。嘗有偈云。地爐無火客囊空。雪似楊華落歲窮。拾得

【現代漢語翻譯】現代漢語譯本：回到德山後，佛果（Foguo，禪師名）和佛眼（Foyan，禪師名）都作偈送別。不久，靈巖寺（Lingyan Temple）住持的位置空缺，僧人們遞交申請，請求禪師您來住持，於是禪師就遵循了他們的意願。上堂開示說：『參禪不探究根源，所接觸的一切都會成為阻礙。所以，如果只是守護靜默、澄凈、虛空閒適，就會墮入毒海。以弱勝強，執著于自我的正確而否定他人，樹立人我之間的對立，以片面的見解來衡量事物，最終導致優劣不分。照見卻不加以運用，運用卻離不開固有的模式。』這都是因為學習的方法不夠玄妙，最終流於世俗。到了這裡，要知道有『殺中透脫』（shazhong toutuo，指在困境中找到出路），『活處藏機』（huochu cangji，指在生機中隱藏著玄機）。佛（Buddha）不可知，祖師（Patriarch）也無法測度。所以古人說：『有時先照後用，且要與你商量；有時先用后照，你必須是個大丈夫才行；有時照用同時，你又該如何抵擋；有時照用不同時，你又該向哪裡湊合？』還知道嗎？穿楊的箭和驚人的句子，不是臨時學得來的。

成都府正法灝禪師（Zhengfa Hao Chanshi of Chengdu Prefecture）

上堂開示，引用永嘉（Yongjia，禪師名）到曹溪（Caoxi，地名，指六祖慧能）的因緣，然後說：『想要認識永嘉嗎？掀翻山嶽海洋去尋找知己。想要認識祖師嗎？撥動天地乾坤來建立太平。』兩位老人都不知道到哪裡去了。拄著禪杖說：『宗風千古流傳，播揚美好的聲譽。』

成都府昭覺辯禪師（Zhaojue Bian Chanshi of Chengdu Prefecture）

上堂開示說：『毫釐之差，天地懸隔。隔江的人唱鷓鴣詞，卻錯認為是胡笳十八拍。』想要領會嗎？『想要當下顯現，就不要存在順從或違逆。五湖煙波之上，有誰在爭鬥？只是因為不歸去，一旦歸去就得到了。』

護國元禪師（Huguo Yuan Chanshi）的法嗣

臺州國清簡堂行機禪師（Xingji Chanshi of Jiantang, Guoqing Temple, Taizhou）

本郡人，姓楊。風采姿容挺拔出眾，才華壓倒儒生。二十五歲時，拋棄妻子兒女，學習出世之法。晚年拜見此庵禪師（Cian Chanshi），秘密地得到了印證。後來去莞山（Wanshan）應邀住持，過著刀耕火種的生活，只有一個侍者，持續了十七年。曾經作偈說：『地爐沒有火，行囊空空如也，雪花像楊花一樣飄落，一年將盡。』拾得（Shide，禪僧名）

【English Translation】 English version: Upon returning to Deshan, both Foguo (Foguo, a Chan master) and Foyan (Foyan, a Chan master) composed verses to bid him farewell. Not long after, the position of abbot at Lingyan Temple (Lingyan Temple) became vacant. Monks submitted requests, imploring you, Master, to assume the abbacy. Thus, the Master complied with their wishes. In his Dharma talk, he said: 'Practicing Chan without investigating its origins, everything encountered becomes an obstacle. Therefore, merely guarding silence, serenity, emptiness, and leisure leads to falling into a sea of poison. Overcoming the strong with the weak, clinging to one's own rightness while negating others, establishing opposition between self and others, measuring things with biased views ultimately results in failing to distinguish between superior and inferior. Seeing without applying, applying without departing from the established pattern.' This is all because the method of learning is not profound enough, ultimately becoming commonplace. Upon arriving here, one must know that there is 'breakthrough within killing' (shazhong toutuo, referring to finding a way out of a difficult situation), and 'opportunity hidden within vitality' (huochu cangji, referring to the mystery hidden within vitality). The Buddha (Buddha) is unknowable, and the Patriarch (Patriarch) is immeasurable. Therefore, the ancients said: 'Sometimes illumination precedes application, and I must discuss it with you; sometimes application precedes illumination, and you must be a true hero to succeed; sometimes illumination and application occur simultaneously, and how will you resist; sometimes illumination and application do not occur simultaneously, and where will you find convergence?' Do you understand? The arrow that pierces the willow and the startling phrase are not learned on the spur of the moment.'

Chan Master Zhengfa Hao of Chengdu Prefecture (Zhengfa Hao Chanshi of Chengdu Prefecture)

In his Dharma talk, he cited the karmic connection of Yongjia (Yongjia, a Chan master) arriving at Caoxi (Caoxi, a place name, referring to the Sixth Patriarch Huineng), and then said: 'Do you want to know Yongjia? Turn the mountains and oceans upside down to find a confidant. Do you want to know the Patriarch? Stir the heavens and earth to establish peace. Where have the two old men gone?' He struck his staff and said: 'The style of our school has been passed down for thousands of years, spreading a good reputation.'

Chan Master Zhaojue Bian of Chengdu Prefecture (Zhaojue Bian Chanshi of Chengdu Prefecture)

In his Dharma talk, he said: 'A difference of a hair's breadth separates heaven and earth. The person across the river sings a partridge song, but mistakenly recognizes it as the Eighteen Songs of a Nomad Flute.' Do you want to understand? 'If you want it to appear now, do not harbor obedience or defiance. Who is fighting over the misty waves of the Five Lakes? It is only because they have not returned; once they return, they will attain.'

Dharma Successor of Chan Master Huguo Yuan (Huguo Yuan Chanshi)

Chan Master Xingji of Jiantang, Guoqing Temple, Taizhou (Xingji Chanshi of Jiantang, Guoqing Temple, Taizhou)

He was a native of this prefecture, with the surname Yang. His demeanor was outstanding, and his talent surpassed that of Confucian scholars. At the age of twenty-five, he abandoned his wife and children to study the Dharma of transcending the world. In his later years, he met Chan Master Cian (Cian Chanshi) and secretly received confirmation. Later, he went to Wanshan (Wanshan) to accept the invitation to be the abbot, living a life of slash-and-burn agriculture, with only one attendant, for seventeen years. He once composed a verse saying: 'The earth stove has no fire, the traveling bag is empty, snowflakes fall like willow catkins, the year is coming to an end.' Shide (Shide, a Chan monk)

斷麻穿壞衲。不知身在寂寥中。每謂人曰。某猶未穩在。豈以住山樂吾事邪。一日偶看斫樹倒地。忽然大悟。平昔礙膺之物。泮然冰釋。未幾。有江州圓通之命。乃曰吾道將行。即欣然曳杖而去。登座說法雲。圓通不開生藥鋪。單單隻賣死貓頭。不知那個無思算。吃著通身冷汗流。上堂。單明自己。樂是苦因。趣向宗乘。地獄劫住。五日一參。三八普說。自揚家醜。更若問理問事。問心問性。克由叵耐若是。英靈漢。窺藩不入據鼎不嘗。便於未有生佛已前轉得身。卻於今時大官路上捷行闊步。終不向老鼠窟草窠里。頭出頭沒。若也根性陋劣。要去有滋味處咬嚼。遇著義學阿師。遞相錮鏴。直饒說得。云興雨現。也是蝦蟆化龍下梢。依舊吃泥吃土。堪作甚麼。上堂。仲秋八月旦。庭戶入新涼。不露風骨句。愁人知夜長。上堂。無隔宿恩。可參臨濟禪。有肯諾意。難續楊岐派。窮廝煎餓廝炒。大海祇將折箸攪。你死我活。猛火然鐺煮佛喋。恁么作用。方可撐門拄戶。更說聲和響順。形直影端驢。年也未夢見。僧問。三聖問雪峰。透網金鱗。未審以何為食。峰云。待汝出網來。即向汝道。意旨如何。師曰。同途不同轍。曰三聖道。一千五百人善知識。話頭也不識。峰云。老僧住持事繁。又作么生。師曰。前箭猶輕后箭深。曰

【現代漢語翻譯】他穿著破舊的僧袍，用碎布縫補著。他似乎並不知道自己身處寂寞之中。他經常對人說，『我還沒有真正安定下來。』難道是因為住在山裡讓我感到快樂嗎？有一天，他偶然看到有人砍樹倒地，忽然大悟。平素里阻礙他領悟的事物，像冰雪消融一般。不久，江州圓通寺請他去住持。於是他說，『我的道將要實行了。』就高興地拄著枴杖去了。他登上法座說法：『圓通寺不開生藥鋪，單單隻賣死貓頭。不知哪個沒腦筋的，吃了會全身冒冷汗。』上堂時說：『只求明白自己，快樂是痛苦的根源。如果追求宗乘，就會在地獄裡住很久。』每五天一次參禪，每三八日（二十四天）普遍說法。自己揭露家醜。如果再問道理、問事情、問心性，那就更不可救藥了。如果是英雄豪傑，即使窺視到城墻也不會進去，即使看到鼎也不會去嘗。要在沒有生佛之前就轉變自身，才能在當今的大官道上快速前進，絕不會像老鼠一樣在洞穴草堆里鉆來鉆去。如果根性低劣，只想在有滋味的地方咬嚼，遇到義學阿師，就會互相束縛。即使說得天花亂墜，也只是蝦蟆變成龍的下場，最終還是吃泥吃土，有什麼用呢？』上堂時說：『仲秋八月的第一天，庭院裡充滿了新涼。不露出風骨的句子，讓愁人知道夜晚漫長。』上堂時說：『沒有隔夜的恩情，可以參臨濟禪。有肯定的意思，難以延續楊岐派。窮困地互相煎熬，就像用折斷的筷子攪動大海。你死我活，用猛火在鍋里煮佛。』這樣作用，才可以支撐門戶。如果還說聲音和諧、影子端正，那就像驢一樣，一輩子也別想夢見。有僧人問：『三聖問雪峰，透網金鱗（比喻擺脫束縛的人），不知道以什麼為食物？』雪峰說：『等你出了網，我就告訴你。』意旨如何？師父說：『同路不同轍。』僧人說：『三聖說，一千五百個善知識，連話頭也不認識。』雪峰說：『老僧住持事務繁忙。』又該怎麼說？師父說：『前箭猶輕后箭深。』

【English Translation】 He wore tattered robes, patched with scraps. He seemed unaware of his solitude. He often said to people, 'I am not yet truly settled.' Could it be that living in the mountains makes me happy?' One day, he happened to see someone felling a tree, and suddenly he had a great awakening. The things that had been hindering his understanding melted away like ice. Soon after, Yuan Tong Temple in Jiangzhou invited him to be the abbot. So he said, 'My path is about to be realized.' and happily went off with his staff. He ascended the Dharma seat and said: 'Yuan Tong Temple does not open a herbal medicine shop, it only sells dead cat heads. I wonder who is so mindless that eating it will cause them to break out in a cold sweat.' In the Dharma Hall, he said: 'Only seek to understand yourself; happiness is the root of suffering. If you pursue the teachings, you will dwell in hell for a long time.' He held a meditation session every five days and gave a general sermon every twenty-four days. He exposed his own shortcomings. If you ask about principles, about affairs, about the mind, about nature, then it is beyond redemption. If you are a hero, even if you glimpse the wall, you will not enter; even if you see the cauldron, you will not taste it. You must transform yourself before there are Buddhas, so that you can advance quickly on the great official road, and never burrow like a rat in holes and grass piles. If your nature is inferior, and you only want to chew on tasty things, you will be bound by scholars of doctrine. Even if you speak eloquently, it is only the fate of a toad turning into a dragon, ultimately eating mud and dirt. What use is it?' In the Dharma Hall, he said: 'The first day of the eighth month of mid-autumn, the courtyard is filled with new coolness. A sentence that does not reveal its spirit makes the sorrowful know the night is long.' In the Dharma Hall, he said: 'Without overnight kindness, you can study Linji Zen. With a definite intention, it is difficult to continue the Yangqi school. Impoverished, they torment each other, like stirring the ocean with broken chopsticks. You die, I live, using fierce fire to cook the Buddha in a pot.' Only by acting in this way can you support the household. If you still say that the sound is harmonious and the shadow is straight, then you are like a donkey, and you will never dream of it in your life. A monk asked: 'Sansheng asked Xuefeng, 'What does a golden carp that has escaped the net (a metaphor for someone who has broken free from constraints) eat?'' Xuefeng said: 'I will tell you when you get out of the net.' What is the meaning of this? The master said: 'Same road, different tracks.' The monk said: 'Sansheng said that fifteen hundred good teachers do not even recognize the topic.' Xuefeng said: 'The old monk is busy with his duties as abbot.' What else can be said? The master said: 'The first arrow is light, the second arrow is deep.'

祇如雪竇道。可惜放過。好與三十棒。這棒一棒也較不得。直是罕遇作家。意又作么生。師曰。陣敗說兵書。曰這棒。是三聖合吃。雪峰合吃。師以拂子擊禪床曰。這裡薦取。示眾云。衲僧拄杖子。不用則已。用則如鴆鳥落水。魚鱉皆死。正按傍提。風颯颯地。獨步大方。殺活在我。所以道。千人排門。不如一人㧞關。若一人㧞關。千人萬人得到安樂田地。還知么。鴛鴦繡出從君看。不把金針度與人。示眾云。觀色即空成大智。故不住生死。觀空即色成大悲故。不證涅槃。生死不住。涅槃不證。漢地不收。秦地不管。且道。在甚麼處安身立命。莫是昭昭於心目之間。而相不可睹。晃晃於色塵之內。而理不可分么。莫是起坐鎮相隨。語默同居止么。若恁么。總是髑髏前敲磕。須知過量人。自有過量用。且作么生是過量用。北斗藏身。雖有語出群。訊息少人知。

鎮江府焦山或庵師體禪師

臺州羅氏子。上堂。舉。臨濟示眾四喝公案。乃召眾曰。這個公案。天下老宿。拈掇甚多。第恐皆未盡善。焦山不免。四棱著地。與諸人分明註解一遍。如何是踞地師子。咄。如何是金剛王寶劍。咄。如何是探竿影草。咄。如何是一喝不作一喝用。咄。若也未會。拄杖子與焦山吐露。看。卓一下曰。笑里有刀。又卓一下曰。

【現代漢語翻譯】現代漢語譯本：就像雪竇禪師所說，『可惜放過了，真該給他三十棒！』這一棒也少不得。真是難得的大家手筆。他的用意又是什麼呢？』師父說：『戰敗了才來談論兵法。』（有人）說：『這棒，是三聖（Yunmen's disciple, died early）該吃，雪峰（Xuefeng Yicun）該吃。』師父用拂塵擊打禪床說：『在這裡薦取（推薦，領會）。』師父向大眾開示說：『衲僧（和尚）的拄杖子，不用則已，用起來就像鴆鳥落入水中，魚鱉都會死亡。』無論是正面按壓還是側面提攜，都帶著颯颯的風聲。獨自走在大方廣闊的道路上，殺生或救活都由我決定。所以說，『千人排門，不如一人㧞關（拔開關）。』如果一人㧞關，千人萬人都能到達安樂的田地。還知道嗎？鴛鴦繡出來給你看，卻不把金針傳授給人。師父向大眾開示說：『觀色即空，成就大智慧，所以不住于生死。觀空即色，成就大悲心，所以不證入涅槃。』不住生死，不證涅槃，漢地不收留，秦地也不管轄。那麼，在什麼地方安身立命呢？莫非是在心目之間明明朗朗，卻又相不可見？在色塵之內晃晃蕩蕩，而道理不可分割嗎？莫非是起坐都跟隨，言語沉默都一起嗎？如果這樣，總是在髑髏（骷髏）前敲敲打打。須知過量之人，自有過量的用處。那麼，什麼是過量的用處呢？北斗藏身，雖然有言語超出眾人，但訊息很少有人知道。

鎮江府焦山或庵師體禪師

臺州羅氏子。上堂。舉。臨濟（Linji Yixuan）示眾四喝公案。乃召眾曰。這個公案。天下老宿。拈掇甚多。第恐皆未盡善。焦山不免。四棱著地。與諸人分明註解一遍。如何是踞地師子。咄。如何是金剛王寶劍。咄。如何是探竿影草。咄。如何是一喝不作一喝用。咄。若也未會。拄杖子與焦山吐露。看。卓一下曰。笑里有刀。又卓一下曰。

【English Translation】 English version: Just like what Zen Master Xuedou (Xuedou Chongxian) said, 'It's a pity to let him go, he really deserves thirty blows!' Not even one blow less. It's truly rare to encounter a master of such caliber. What was his intention?' The master said, 'Only after defeat do you discuss military strategy.' (Someone) said, 'This blow, San Sheng (Yunmen's disciple, died early) deserves it, Xuefeng (Xuefeng Yicun) deserves it.' The master struck the Zen bed with his whisk and said, 'Recommend and grasp it here (recommend, comprehend).' The master instructed the assembly, 'A monk's staff, if not used, so be it, but when used, it's like a poisonous bird falling into the water, all the fish and turtles will die.' Whether pressing from the front or lifting from the side, it carries a rustling wind. Walking alone on the vast and open path, killing or saving is up to me. Therefore, it is said, 'A thousand people pushing at the door are not as good as one person pulling the latch.' If one person pulls the latch, thousands and millions of people can reach the land of peace and happiness. Do you understand? The mandarin ducks are embroidered for you to see, but the golden needle is not passed on to you. The master instructed the assembly, 'Observing form as emptiness, one achieves great wisdom, therefore one does not dwell in birth and death. Observing emptiness as form, one achieves great compassion, therefore one does not realize Nirvana.' Not dwelling in birth and death, not realizing Nirvana, neither the Han land accepts, nor the Qin land governs. Then, where does one settle down and establish life? Could it be that it is clearly and brightly between the eyes, yet the form cannot be seen? Is it flickering within the realm of sense objects, yet the principle cannot be separated? Could it be that rising and sitting follow along, speech and silence dwell together? If so, it is always knocking and tapping in front of a skull. One must know that a person of exceeding measure has exceeding use. Then, what is exceeding use? The Big Dipper hides its body, although there are words that surpass the crowd, few people know the news.

Zen Master Shiti of Jiao Mountain or An Temple in Zhenjiang Prefecture

A son of the Luo family in Taizhou. Entering the hall, he cited the case of Linji's (Linji Yixuan) four shouts to the assembly. Then he summoned the assembly and said, 'This case, the old masters of the world have picked up and discussed a lot, but I am afraid that none of them have done it perfectly. Jiao Mountain cannot avoid it, landing squarely on all four corners, and explaining it clearly to everyone. What is a lion crouching on the ground? 'He!'. What is the Vajra King's precious sword? 'He!'. What is probing the grass with a pole? 'He!'. What is a shout not used as a shout? 'He!'. If you don't understand, let the staff reveal it to Jiao Mountain. Look!' He struck once and said, 'There is a knife in the smile.' He struck again and said.

毒蛇無眼。又卓一下曰。忍俊不禁。又卓一下曰。出門是路。更有一機舉話。長老也理會不得。上堂。年年浴佛在今朝。目擊迦維路不遙。果是當時曾示現。宜乎惡水驀頭澆。上堂。熱月須搖扇。寒來旋著衣。若言空過日。大似不知時。上堂。道生一無角鐵牛眠少室。一生二。祖父開田說大義。二生三。梁間紫燕語呢喃。三生萬物。男兒活計離窠窟。多處添少處減。大蟲怕吃生人膽。有若無。實若虛。爭掩驪龍明月珠。是則是。祇如焦山坐斷諸方舌頭一句。作么生道。肚無偏僻病。不怕冷油齏。拍禪床下座。僧問。如何是即心即佛。師曰。鼎州出獰爭神。曰如何是非心非佛。師曰。閩蜀同風。曰如何是不是心。不是佛。不是物。師曰。窮坑難滿。問起滅不停時如何。師曰。謝供養。問我有沒絃琴。久居在曠野。不是不會彈。未遇知音者。知音既遇。未審如何品弄。師曰。鐘作鐘鳴。鼓作鼓響。曰云門放洞山三頓棒。意旨如何。師曰。和身倒。和身擂。曰飯袋子。江西湖南便恁么去。又作么生。師曰。淚出痛腸。曰真金須是紅爐煅。白玉還他妙手磨。師曰。添一點也難為。室中。常舉苕帚柄。問學者曰。依俙苕帚柄。彷彿赤斑蛇。眾皆下語不契。有僧請益。師示以頌曰。依俙苕帚柄。彷彿赤斑蛇。棒下無生忍。臨機不識

【現代漢語翻譯】現代漢語譯本毒蛇沒有眼睛。（又敲擊了一下說）忍不住笑了。（又敲擊了一下說）出門就是路。更有一種抓住時機說話的方式，老修行也難以理解。上堂：年年浴佛都在今天，親眼看到迦毗羅衛國（Kapilavastu，佛陀的故鄉）的路途不遙遠。果真是當時佛陀曾經示現，所以用惡水當頭澆灌也是應該的。上堂：熱天需要搖扇子，冷天就穿上衣服。如果說白白地度過一天，那就太不識時務了。上堂：道（Dao）生一，無角的鐵牛在少室山（Shaoshi Mountain）睡覺。一生二，祖父開田講述大義。二生三，梁間的紫燕呢喃細語。三生萬物，男兒的活計要離開窠臼。多處添，少處減，老虎害怕吃生人的膽。有若無，實若虛，爭著掩蓋驪龍（Lihlong）的明月珠。是則是，就像焦山（Jiaoshan Mountain）截斷所有人的舌頭這句話，怎麼說呢？肚子沒有偏頗的毛病，不怕冷的醃菜。拍了一下禪床，下座。僧人問：如何是即心即佛？師父說：鼎州（Dingzhou）出猙獰的神。問：如何是非心非佛？師父說：閩（Min）蜀（Shu）的風俗相同。問：如何是不是心，不是佛，不是物？師父說：窮坑難以填滿。問：生滅不停的時候如何？師父說：謝謝供養。問：我有一把沒有弦的琴，長久地放在曠野。不是不會彈，只是沒有遇到知音。知音既然遇到了，不知道如何彈奏？師父說：鐘就發出鐘的聲音，鼓就發出鼓的聲音。問：雲門（Yunmen）打了洞山（Dongshan）三棒，意旨如何？師父說：和身體一起倒下，和身體一起捶打。問：飯桶，江西（Jiangxi）湖南（Hunan）就這麼去了，又該怎麼辦？師父說：眼淚從痛的腸子里流出來。問：真金必須用紅爐來鍛鍊，白玉還要靠巧妙的手來打磨。師父說：添一點也很難。室內，常常舉起苕帚柄（tiaozhou bing，掃帚把），問學人說：依稀是苕帚柄，彷彿是赤斑蛇。大家都回答不上來。有僧人請教，師父用頌語開示說：依稀是苕帚柄，彷彿是赤斑蛇。棒下沒有生忍，臨機不認識。

【English Translation】 English version The venomous snake has no eyes. (Taps once and says) Unable to suppress a smile. (Taps again and says) Going out is the road. Moreover, there is a way to seize the opportunity to speak, which even experienced practitioners cannot understand. Ascending the hall: Every year, bathing the Buddha is on this day. Seeing with my own eyes that the road to Kapilavastu (Kapilavastu, the birthplace of the Buddha) is not far. It is indeed the manifestation of the Buddha at that time, so it is appropriate to be澆灌 with evil water. Ascending the hall: In hot weather, you need to wave a fan; in cold weather, you put on clothes. If you say you are wasting your days, then you are very ignorant of the times. Ascending the hall: Dao gives birth to one, a hornless iron ox sleeps in Shaoshi Mountain (Shaoshi Mountain). One gives birth to two, the ancestors opened up fields and spoke of great righteousness. Two gives birth to three, the swallows in the beams whisper. Three gives birth to all things, a man's livelihood must leave the nest. Add where there is more, subtract where there is less, tigers are afraid of eating the gall of living people. Having as if not having, real as if empty, vying to cover up the bright moon pearl of Lihlong (Lihlong). It is, but how to say the sentence that Jiaoshan Mountain (Jiaoshan Mountain) cuts off everyone's tongues? If the stomach has no partial illness, it is not afraid of cold pickled vegetables. Slaps the Zen bed and descends from the seat. A monk asked: What is 'mind is Buddha'? The master said: Dingzhou (Dingzhou) produces ferocious gods. Asked: What is 'neither mind nor Buddha'? The master said: The customs of Min (Min) and Shu (Shu) are the same. Asked: What is 'neither mind, nor Buddha, nor thing'? The master said: A poor pit is difficult to fill. Asked: What about when arising and ceasing do not stop? The master said: Thank you for the offering. Asked: I have a stringless zither, which has been placed in the wilderness for a long time. It's not that I can't play it, but I haven't met a soulmate. Now that I have met a soulmate, how should I play it? The master said: The bell makes the sound of a bell, and the drum makes the sound of a drum. Asked: Yunmen (Yunmen) hit Dongshan (Dongshan) three times with a stick, what is the meaning? The master said: Fall down with the body, pound with the body. Asked: You rice bag, Jiangxi (Jiangxi) and Hunan (Hunan) have gone like this, what should I do? The master said: Tears flow from the painful intestines. Asked: True gold must be tempered in a red furnace, and white jade must be polished by skillful hands. The master said: It is difficult to add even a little. In the room, he often raised the broom handle (tiaozhou bing, broom handle) and asked the students: It vaguely resembles a broom handle, and it looks like a red-spotted snake. Everyone couldn't answer. A monk asked for advice, and the master enlightened him with a verse: It vaguely resembles a broom handle, and it looks like a red-spotted snake. There is no patience under the stick, and one does not recognize the opportunity.

爺。淳熙己亥八月朔。示微疾。染翰別郡守曾公。逮夜半書偈辭眾曰。鐵樹開華。雄雞生卵。七十二年。搖籃繩斷。擲筆示寂。

常州華藏湛堂智深禪師

武林人也。佛涅槃日上堂。兜率降生。雙林示滅。掘地討天。虛空釘橛。四十九年播土揚塵。三百餘會納盡敗缺。盡力佈網張羅。未免喚龜作鱉。末後拘尸城畔。槨示雙趺。旁人冷眼看來。大似弄巧成拙。卓拄杖。曰。若無這個道理。千古之下。誰把口說。且道。是甚麼道理。癡人面前切忌漏泄。

參政錢端禮居士

字處和。號松窗。從此庵發明己事。後於宗門旨趣。一一極之。淳熙丙申冬。簡堂歸住平田。遂與往來。丁酉秋。微恙。修書召堂。及國清瑞巖主僧。有訣別之語。堂與二禪詣榻次。公起趺坐。言笑移時。即書曰。浮世虛幻。本無去來。四大五蘊。必歸終盡。雖佛祖具大威德力。亦不能免這一著子。天下老和尚。一切善知識。還有跳得過者無。蓋。為地水火風。因緣和合。暫時湊泊。不可錯認為己有。大丈夫磊磊落落。當用處把定。立處皆真。順風使帆。上下水皆可因齋慶贊。去留自在。此是上來諸聖。開大解脫一路涅槃門本來清凈。空寂境界。無為之大道也。今吾如是。豈不快哉。塵勞外緣。一時掃盡。荷諸山垂顧。咸愿證明

【現代漢語翻譯】現代漢語譯本：

爺。淳熙己亥年八月初一，略感不適，提筆與郡守曾公道別。到了半夜，寫下偈語向眾人告別說：『鐵樹開了花，雄雞下了蛋，七十二年，搖籃的繩子斷了。』說完擲筆，安詳離世。

常州華藏湛堂智深禪師

是武林人。在佛陀涅槃日上堂說法：『兜率天宮降生，雙林樹下示現寂滅，如同掘地尋天，虛空釘橛。四十九年播土揚塵，三百餘次法會接納所有殘缺。』盡力設網張羅，也難免把烏龜叫作鱉。最後在拘尸那迦城邊，棺槨中示現雙足跏趺坐姿。旁人冷靜看來，好像弄巧成拙。』說完卓拄杖說：『如果沒有這個道理，千古之下，誰來開口述說？』那麼，這到底是什麼道理？切忌在癡人面前泄露。

參政錢端禮居士（官名，人名）

字處和，號松窗。從此庵（地名）闡明自身所悟之事，後來對於宗門的旨趣，一一窮盡。淳熙丙申年冬天，簡堂（人名）回到平田居住，於是與他交往。丁酉年秋天，略感不適，修書召簡堂以及國清寺（寺名）瑞巖寺（寺名）的主持僧人，說了訣別的話。簡堂與兩位禪師來到床榻邊，錢端禮居士起身跏趺而坐，談笑了一會兒，隨即寫道：『浮世虛幻，本來就沒有來去。四大五蘊，必定歸於終結。即使佛祖具有大威德力，也不能免除這一著。天下老和尚，一切善知識，還有誰能跳得過去嗎？』蓋因地水火風，因緣和合，暫時聚合，不可錯誤地認為是自己所有。大丈夫光明磊落，應當在用功之處把握住，所立之處皆是真實。順風使帆，上下水都可因齋慶贊，去留自在。這是歷代諸聖，開闢大解脫之路的涅槃之門，本來清凈，空寂的境界，無為的大道啊！如今我這樣，豈不快樂！塵世的勞苦外緣，一時掃除乾淨。感謝諸位山僧垂顧，都願意為我證明。

【English Translation】 English version:

Grandfather. On the first day of the eighth month of the Jihai year of the Chunxi era, he showed slight illness. He took up his brush to bid farewell to District Governor Zeng. By midnight, he wrote a verse to bid farewell to the assembly, saying: 'The iron tree blooms, the rooster lays an egg. Seventy-two years, the cradle rope is broken.' He threw down his brush and passed away peacefully.

Chan Master Zhishen of Huazang Temple in Changzhou

Was a native of Wulin. On the day of the Buddha's Nirvana, he ascended the hall and said: 'Born in Tushita Heaven, manifesting extinction in the Shuanglin Grove, like digging the ground to find the sky, nailing a peg in the void. Forty-nine years of scattering earth and dust, over three hundred assemblies accepting all imperfections.' Striving to set up nets and snares, one cannot avoid calling a turtle a鱉 (biē, a type of turtle). Finally, by the city of Kushinagar, the coffin revealed a double lotus posture. Outsiders coldly observe, seemingly making a clumsy attempt.' He struck his staff and said: 'If there were not this principle, who would speak of it for thousands of years?' So, what is this principle? Be careful not to reveal it in front of a fool.

Layman Qian Duanli (official title, personal name), Councilor of State

His courtesy name was Chuhe, and his sobriquet was Songchuang. From this hermitage (place name), he elucidated his own enlightenment, and later exhausted the tenets of the sect one by one. In the winter of the Bing Shen year of the Chunxi era, Jiantang (personal name) returned to live in Ping Tian, and thus he associated with him. In the autumn of the Ding You year, he felt slightly unwell and wrote a letter summoning Jiantang and the abbots of Guoqing Temple (temple name) and Ruiyan Temple (temple name), speaking words of farewell. Jiantang and two Chan masters came to his bedside. Layman Qian Duanli rose and sat in the lotus position, talking and laughing for a while, then wrote: 'The floating world is illusory, originally without coming or going. The four elements and five aggregates must return to their end. Even if the Buddhas and Patriarchs possess great power and virtue, they cannot avoid this one move.' All the old monks in the world, all the wise teachers, is there anyone who can jump over it? Because earth, water, fire, and wind, the causes and conditions harmonize, temporarily gathering, one must not mistakenly think it is one's own. A great man is upright and open, should grasp where effort is applied, and where he stands is all true. Sailing with the wind, both up and down the water can be celebrated with vegetarian feasts, free to go or stay. This is the Nirvana gate of the great liberation path opened by all the sages of the past, originally pure, the realm of emptiness and stillness, the great path of non-action! Now I am like this, how joyful! The toil and external conditions of the world are swept away at once. I thank all the mountain monks for their concern, and they are all willing to testify for me.'

。伏惟珍重。置筆顧簡堂曰。某坐去好。臥去好。堂曰。相公去便了。理會甚坐與臥耶。公笑曰。法兄當爲祖道自愛。遂斂目而逝。

靈隱遠禪師法嗣

慶元府東山全庵齊己禪師

邛州謝氏子。上堂。舉。修山主偈曰。是柱不見柱。非柱不見柱。是非已去了。是非里薦取。召大眾曰。薦得是。移華兼蝶至。薦得非。擔泉帶月歸。是也好。鄭州梨勝青州棗。非也好。像山路入蓬萊島。是亦沒交涉。踏著秤錘硬似鐵。非亦沒交涉。金剛寶劍當頭截。阿呵呵。會也么。知事少時煩惱少。識人多處是非多。蓮社會道友請上堂。漸漸雞皮鶴髮。父少而子老。看看。行步躘蹱。疑殺木上座。直饒金玉滿堂。照顧白拈賊。豈免衰殘老病。正好著精彩。任汝千般快樂。渠儂合自由。無常終是到來。歸堂喫茶去。唯有徑路修行。依舊打之繞。但念阿彌陀佛。念得不濟事。復曰。惡。這條活路。已被善導和尚直截指出了也。是你諸人。朝夕在徑路中往來。因甚麼當面蹉過阿彌陀佛。這裡薦得。便可除迷倒障。㧞猶豫箭。截疑惑網。斷癡愛河。伐心稠林。浣心垢濁。正心諂曲。絕心生死。然後轉入那邊。抬起腳。向佛祖履踐不到處。進一步。開卻口。向佛祖言詮不到處。說一句。喚回善導和尚。別求徑路修行。其或準前。

【現代漢語翻譯】現代漢語譯本：請多保重。放下筆，顧視簡堂說：『我坐著走好呢，還是躺著走好呢？』簡堂說：『相公您怎麼方便就怎麼走吧，管它坐著還是躺著呢？』公笑著說：『法兄應該為我送行，好好保重自己。』於是閉上眼睛去世了。

靈隱遠禪師的法嗣

慶元府東山全庵齊己禪師

邛州謝氏人。上堂說法，舉修山主的偈語說：『是柱不見柱（柱子就在那裡，卻視而不見），非柱不見柱（不是柱子，也視而不見）。是非已經過去了，在是非之中薦取（領悟）。』召集大眾說：『領悟得對，鮮花和蝴蝶都會飛來；領悟得不對，挑著泉水，帶著月亮回去。』是也好，鄭州的梨勝過青州的棗；非也好，像山的路通往蓬萊仙島。是也不是，都沒關係，踏著秤錘硬如鐵。非也不是，也沒關係，金剛寶劍當頭斬。阿呵呵，明白了嗎？知道的事情少，煩惱就少；認識的人多，是非就多。蓮社的道友請上堂。漸漸地雞皮鶴髮，父親年輕而兒子老。看看，走路蹣跚，懷疑是木頭做的僧人。即使金玉滿堂，也要提防小偷。終究免不了衰老病死，正好展現精彩。任你千般快樂，他自有他的自由。無常終究會到來，回禪房喝茶去吧。只有徑路修行，依舊繞圈子。只是念阿彌陀佛（Amitabha），念得也不濟事。』又說：『哎，這條活路，已經被善導和尚（Shandao）直接指出來了。是你們這些人，早晚在徑路中往來，為什麼當面錯過阿彌陀佛（Amitabha）？』這裡領悟了，便可以除去迷惑顛倒的障礙，拔掉猶豫的箭，截斷疑惑的網，斷絕癡愛之河，砍伐心中的稠密森林，洗滌心中的污垢，端正心中的諂媚，斷絕心中的生死。然後轉入那邊，抬起腳，向佛祖（Buddha）履踐不到的地方，進一步。張開口，向佛祖（Buddha）言語詮釋不到的地方，說一句。喚回善導和尚（Shandao），另外尋求徑路修行。如果還是像以前一樣。

【English Translation】 English version: Please take care of yourself. He put down his pen, looked at Jian Tang and said, 'Should I go sitting or lying down?' Jian Tang said, 'However is convenient for you, sir, just go. What does it matter whether you sit or lie down?' The master smiled and said, 'My Dharma brother should see me off and take good care of himself.' Then he closed his eyes and passed away.

Dharma successor of Zen Master Yuan of Lingyin Temple

Zen Master Quan'an Qiji of Dongshan, Qingyuan Prefecture

A man from the Xie family of Qiongzhou. Ascending the Dharma hall, he cited the verse of Mountain Master Xiu: 'It is a pillar, but you don't see the pillar; it is not a pillar, but you don't see the pillar. Right and wrong have already passed; in right and wrong, recommend and take.' He summoned the assembly and said, 'If you recommend and get it right, flowers and butterflies will come; if you recommend and get it wrong, you will carry water and return with the moon.' It is good, the pears of Zhengzhou are better than the dates of Qingzhou; it is not good, the road of Xiangshan leads to Penglai Island. Whether it is right or not, it doesn't matter; stepping on the weight is as hard as iron. Whether it is not right or not, it doesn't matter; the Vajra sword cuts off the head. Aha ha, do you understand? The less you know, the less trouble you have; the more people you know, the more right and wrong there is. Fellow practitioners of the Lotus Society, please ascend the hall. Gradually, the skin becomes like chicken skin and the hair like crane feathers; the father is young and the son is old. Look, walking unsteadily, suspected of being a wooden monk. Even if the hall is full of gold and jade, you must beware of thieves. In the end, you cannot avoid decay, old age, sickness, and death; it is good to show your brilliance. Let you have all kinds of happiness; he has his own freedom. Impermanence will eventually come; go back to the meditation hall and drink tea. Only the path of practice still goes around in circles. Just recite Amitabha (Amitabha), but reciting is not effective.' He also said, 'Alas, this living path has already been directly pointed out by Master Shandao (Shandao). It is you people who come and go on this path morning and evening; why do you miss Amitabha (Amitabha) face to face?' If you recommend and understand here, you can remove the obstacles of delusion and inversion, pull out the arrow of hesitation, cut off the net of doubt, sever the river of infatuation, cut down the dense forest of the mind, wash away the filth of the mind, correct the flattery of the mind, and cut off the life and death of the mind. Then turn to the other side, lift your foot, and take a step further to where the Buddha (Buddha) has not practiced. Open your mouth and say a word to where the Buddha's (Buddha) words cannot explain. Call back Master Shandao (Shandao) and seek another path of practice. If it is still the same as before.

舍父逃走。流落他鄉。撞東磕西。苦哉阿彌陀佛。

撫州疏山歸云如本禪師

臺城人也。上堂。久雨不晴。戊在丙丁。通身泥水。露出眼睛。且道。是甚麼眼睛。卓拄杖曰。林間泥滑滑。時叫兩三聲。

覺阿上人

日本國藤氏子也。十四得度。受具。習大小乘有聲。二十九。屬商者自中都回。言禪宗之盛。阿奮然。拉法弟金慶。航海而來。袖香拜靈隱佛海禪師。海問其來。阿輒書而對。復書曰。我國無禪宗。唯講五宗經論。國主無姓氏。號金輪王。以嘉應改元。舍位出家。名行真。年四十四。王子七歲令受位。今已五載。度僧無進納。而講義高者賜之。某等仰服聖朝遠公禪師之名。特詣丈室禮拜。愿傳心印。以度迷津。且如心佛及眾生。是三無差別。離相離言。假言顯之。禪師如何開示。海曰。眾生虛妄見。見佛見世界。阿書曰。無明因何而有。海便打。阿即命海升座決疑。明年秋。辭游金陵。抵長蘆江岸。聞鼓聲忽大悟。始知佛海垂手旨趣。旋靈隱述五偈。敘所見。辭海東歸。偈曰。航海來探教外傳。要離知見脫蹄筌。諸方參遍草鞋破。水在澄潭月在天。

(其一)掃盡葛藤與知見。信手拈來全體現。腦後圓光徹太虛。千機萬機一時轉。

(其二)妙處如何說向人。倒地便起

【現代漢語翻譯】現代漢語譯本：離家出走，流落他鄉，四處碰壁，真是痛苦啊，阿彌陀佛。

撫州疏山歸云如本禪師

是臺州人。上堂說法：連日陰雨不放晴，天干地支戊土被丙火丁火所困。全身都是泥水，卻露出了眼睛。那麼，這是什麼眼睛呢？用拄杖敲地一下說：『林間泥濘濕滑，時而傳來兩三聲鳥叫。』

覺阿上人

是日本國藤氏之子。十四歲剃度出家，受了具足戒。學習大小乘佛法，頗有名聲。二十九歲時，有商人從中都（指中國）回來，說禪宗非常興盛。覺阿深受觸動，拉著他的法弟金慶，乘船渡海而來。帶著香，拜見靈隱寺的佛海禪師。佛海禪師問他來意，覺阿就寫字來回答。他寫道：『我國沒有禪宗，只是講解五宗的經論。國主沒有姓氏，號稱金輪王。用嘉應年號改元。捨棄王位出家，法名行真，年齡四十四歲。王子七歲時被立為王位繼承人，至今已經五年。度化僧人沒有進納（指賄賂），而是賜予那些講經說法高明的人。我們仰慕聖朝遠公禪師（指佛海禪師）的名聲，特地到您的丈室來禮拜，希望您能傳授心印，以度過迷途。比如心、佛和眾生，這三者沒有差別，是離相離言的，只能假借言語來顯現。禪師您如何開示呢？』佛海禪師說：『眾生有虛妄的見解，所以才見到佛，見到世界。』覺阿寫道：『無明（指迷惑）因何而有呢？』佛海禪師就打了他。覺阿隨即請佛海禪師升座，為他解答疑惑。第二年秋天，覺阿告辭前往金陵。到達長蘆江岸邊時，聽到鼓聲忽然大悟，這才明白佛海禪師垂手（指不直接說明）的旨趣。於是回到靈隱寺，寫了五首偈頌，敘述自己所見到的，然後告別佛海禪師回國。偈頌說：『航海而來探求教外別傳的禪宗，想要脫離知見，擺脫束縛。四處參訪，草鞋都磨破了，真理就像澄澈的潭水，明月倒映其中。』

（其一）掃除所有的葛藤（指糾纏不清的思緒）和知見，隨意拈來都是全體的顯現。腦後的圓光照徹太虛，千種機，萬種機，一時運轉。

（其二）這其中的妙處如何向人訴說呢？倒地之後立刻起身。

【English Translation】 English version: He abandoned his father and ran away, wandering in foreign lands, bumping into things everywhere. How painful! Amitabha Buddha.

Chan Master Ru Ben of Shushan Guiyun in Fuzhou

Was a native of Taizhou. He ascended the hall and said: 'Prolonged rain does not clear up. 'Wu' is in 'Bing Ding'. His whole body is covered in mud, but his eyes are revealed. Tell me, what are these eyes?'. He struck the staff and said: 'The mud is slippery in the forest, and two or three calls are heard from time to time.'

Upasaka Kakua

Was a son of the Fuji clan in Japan. He was ordained at the age of fourteen and received the full precepts. He was known for his study of both the Mahayana and Hinayana teachings. At the age of twenty-nine, a merchant returned from Zhongdu (referring to China) and spoke of the flourishing of the Chan school. Kakua was greatly moved and, taking his Dharma brother Jinkei, sailed across the sea. With incense in hand, he paid homage to Chan Master Fohai of Lingyin Temple. Fohai asked his purpose, and Kakua responded in writing. He wrote: 'Our country has no Chan school, only lectures on the scriptures and treatises of the Five Schools. The ruler has no surname and is called the Golden Wheel King. He changed the era name to Jiaying. He renounced the throne and became a monk, named Xingzhen, at the age of forty-four. His son was made heir to the throne at the age of seven, and it has been five years since then. There is no bribery in ordaining monks, but those who excel in lecturing are rewarded. We admire the name of Chan Master Yuangong (referring to Chan Master Fohai) of the Holy Dynasty and have come to pay homage to your abbot's room, hoping that you will transmit the mind-seal to us to cross the sea of delusion. For example, the mind, the Buddha, and sentient beings are three without difference, beyond form and words, and can only be manifested through language. How does the Chan Master enlighten us?' Chan Master Fohai said: 'Sentient beings have false views, so they see the Buddha and see the world.' Kakua wrote: 'Why does ignorance (referring to delusion) arise?' Fohai then struck him. Kakua then invited Fohai to ascend the seat and resolve his doubts. In the autumn of the following year, Kakua bid farewell and went to Jinling. When he reached the shore of the Changlu River, he suddenly had a great enlightenment upon hearing the sound of the drum, and he realized the meaning of Fohai's 'hanging hand' (referring to not directly explaining). He then returned to Lingyin Temple and wrote five verses, describing what he had seen, and then bid farewell to Fohai and returned to his country. The verses say: 'Sailing across the sea to seek the transmission outside the teachings, wanting to leave knowledge and views, and escape the fetters. Visiting everywhere, my straw sandals are worn out, the truth is like a clear pool, with the moon reflected in it.'

(Verse 1) Sweeping away all the entanglements (referring to confusing thoughts) and knowledge, whatever is picked up at random is the manifestation of the whole. The halo behind the head illuminates the entire void, a thousand opportunities, ten thousand opportunities, turning at once.

(Verse 2) How can the wonder be explained to others? Fall to the ground and get up immediately.

自分明。驀然踏著故田地。倒裹幞頭孤路行。

(其三)求真滅妄元非妙。即妄明真都是錯。堪笑靈山老古錐。當陽拋下破木杓。

(其四)豎拳下喝少賣弄。說是說非入泥水。截斷千差休指注。一聲歸笛啰啰哩。

(其五)海稱善。書偈贈行。歸本國住睿山寺。洎通嗣法書。海已入寂矣。

內翰曾開居士

字天游。久參圓悟。暨往來大慧之門有日矣。紹興辛未。佛海補三衢光孝。公與超然居士趙公訪之。問曰。如何是善知識。海曰。燈籠露柱。貓兒狗子。公曰。為甚麼。贊即歡喜。毀即煩惱。海曰。侍郎曾見善知識否。公曰。某三十年參問。何言不見。海曰。向歡喜處見。煩惱處見。公擬議。海震聲便喝。公擬對。海曰。開口底不是。公惘然。海召曰。侍郎向甚麼處去也。公猛省。遂點頭。說偈曰。咄哉瞎驢。叢林妖孽。震地一聲。天機漏泄。有人更問意如何。拈起拂子劈口截。海曰。也祇得一橛。

知府葛郯居士

字謙問。號信齋。少擢上第。玩意禪悅。首謁無庵全禪師。求指南。庵令究即心即佛。久無所契。請曰。師有何方便。使某得入。庵曰。居士太無厭生。已而佛海來居劍池。公因從游。乃舉無庵所示之語。請為眾普說。海發揮之曰。即心即佛眉拖地。非心非

【現代漢語翻譯】現代漢語譯本：（其三）自心明白。忽然間腳踏實地，回到本來的地方。即使倒戴著帽子，獨自走在路上，也無妨。

（其四）追求真理而消滅妄念，原本就不是什麼精妙的方法。執著于妄念來闡明真理，更是大錯特錯。可笑那靈山的釋迦牟尼，竟然在眾目睽睽之下，拋棄了那根破木勺（比喻拋棄了多餘的教條）。

（其五）動不動就豎起拳頭，大聲呵斥，少在那裡賣弄玄虛。說這個是，說那個非，都陷入了泥潭。截斷一切差別，不要再指手畫腳地註解了，一聲悠揚的笛聲，啰啰哩。

海禪師稱讚他很好，寫了偈語贈別，（海禪師）回到本國住在睿山寺。等到（葛郯）通報了嗣法書，海禪師已經圓寂了。

內翰曾開居士，字天游。長期參學于圓悟禪師門下，後來又往來於大慧禪師門下多日。紹興辛未年，佛海禪師到三衢光孝寺擔任住持，曾開居士與超然居士趙公一同拜訪他。曾開居士問道：『什麼是善知識？』佛海禪師回答說：『燈籠、露柱、貓兒、狗子。』曾開居士問：『為什麼讚揚就歡喜，譭謗就煩惱？』佛海禪師反問道：『侍郎您見過善知識嗎？』曾開居士說：『我參學三十年，怎麼能說沒見過？』佛海禪師說：『您在歡喜處見到，在煩惱處見到。』曾開居士正要思索，佛海禪師大喝一聲。曾開居士想要回答，佛海禪師說：『開口就錯了。』曾開居士茫然不知所措。佛海禪師呼喚道：『侍郎您到哪裡去了？』曾開居士猛然醒悟，於是點頭。並說偈語道：『咄，這瞎驢，叢林中的妖孽。震地一聲，天機泄露。有人再問是什麼意思，拿起拂子劈頭就打。』佛海禪師說：『也只得到了一半。』

知府葛郯居士，字謙問，號信齋。年輕時就考中了進士，喜歡禪悅。最初拜訪無庵全禪師，請求指點。無庵禪師讓他參究『即心即佛』。很久都沒有領悟。於是請求說：『禪師有什麼方便法門，能讓我入門？』無庵禪師說：『居士您太貪得無厭了。』後來佛海禪師來到劍池居住，葛郯居士就跟隨他遊學，於是舉出無庵禪師所說的『即心即佛』，請佛海禪師為大眾普遍開示。佛海禪師發揮說：『即心即佛，眉毛拖地。非心非佛，』

【English Translation】 English version: (Verse 3) Self is clear. Suddenly stepping on the old field. Wearing the turban upside down, walking alone.

(Verse 4) Seeking truth to eliminate delusion is not originally wonderful. Explaining truth through delusion is all wrong. Laughable is the old Buddha of Ling Shan (Vulture Peak), openly discarding the broken wooden ladle (metaphor for abandoning unnecessary doctrines).

(Verse 5) Raising fists and shouting is just showing off. Saying this is right and that is wrong is entering muddy water. Cut off all differences and stop pointing and annotating. A single return flute sounds 'luo luo li'.

Zen Master Hai praised him, wrote a verse as a farewell gift, and returned to his home country to live in Rui Shan Temple. By the time (Ge Tan) reported the Dharma transmission letter, Zen Master Hai had already passed away.

Layman Zeng Kai, Neihan (title), styled Tianyou. He studied under Zen Master Yuanwu for a long time, and later frequented the gate of Zen Master Dahui for many days. In the year Xinwei of Shaoxing, Zen Master Fohai became the abbot of Guangxiao Temple in Sanqu, Layman Zeng Kai and Layman Zhao Gong, styled Chaoran, visited him together. Layman Zeng Kai asked: 'What is a good teacher?' Zen Master Hai replied: 'Lanterns, pillars, cats, and dogs.' Layman Zeng Kai asked: 'Why is there joy when praised and annoyance when slandered?' Zen Master Hai asked in return: 'Have you ever seen a good teacher, Sir?' Layman Zeng Kai said: 'I have been studying for thirty years, how can you say I haven't seen one?' Zen Master Hai said: 'You see it in joy, you see it in annoyance.' As Layman Zeng Kai was about to ponder, Zen Master Hai shouted loudly. As Layman Zeng Kai was about to answer, Zen Master Hai said: 'What comes out of the mouth is not it.' Layman Zeng Kai was at a loss. Zen Master Hai called out: 'Where are you going, Sir?' Layman Zeng Kai suddenly awakened and nodded. He then spoke a verse: 'Bah, this blind donkey, a monster in the monastery. With a earth-shattering shout, the heavenly secret is revealed. If someone asks what it means, pick up the whisk and strike the mouth.' Zen Master Hai said: 'You only got half of it.'

Layman Ge Tan, Prefect, styled Qianwen, named Xinzhai. He passed the imperial examination at a young age and enjoyed Zen meditation. He first visited Zen Master Wu'an Quan, seeking guidance. Zen Master Wu'an instructed him to investigate 'Mind is Buddha'. He did not attain enlightenment for a long time. He requested: 'What expedient means does the Zen Master have to allow me to enter?' Zen Master Wu'an said: 'Layman, you are too greedy.' Later, Zen Master Fohai came to live in Jianchi, and Layman Ge Tan followed him to study. He then brought up the words 'Mind is Buddha' spoken by Zen Master Wu'an, asking Zen Master Fohai to universally explain it to the public. Zen Master Fohai elaborated: 'Mind is Buddha, eyebrows dragging on the ground. Not mind, not Buddha,'

佛雙眼橫。蝴蝶夢中家萬里。子規枝上月三更。留旬日而後返。一日舉不是心。不是佛。不是物。豁然頓明。頌曰。非心非佛亦非物。五鳳樓前山突兀。艷陽影里倒翻身。野狐跳入金毛窟。無庵肯之。即遣書頌呈佛海。海報曰。此事非紙筆可既。居士能過我。當有所聞矣。遂復至虎丘。海迎之曰。居士見處。止可入佛境界。入魔境界猶未得在。公加禮不已。海正容曰。何不道金毛跳入野狐窟。公乃痛領。嘗問諸禪曰。夫婦二人相打。通兒子作證。且道。證父即是。證母即是。或庵體禪師著語曰。小出大遇。淳熙六年。守臨川。八年。感疾。一夕忽索筆書偈曰。大洋海里打鼓。須彌山上聞鐘。業鏡忽然撲破。翻身透出虛空。召僚屬示之曰。生之與死。如晝與夜。無足怪者。若以道論。安得生死。若作生死會。則去道遠矣。語畢端坐而化。

華藏民禪師法嗣

臨安府徑山別峰寶印禪師

嘉州李氏子。自幼通六經。而厭俗務。乃從德山清素得度。具戒后。聽華嚴起信。既盡其說。棄依密印于中峰。一日印舉。僧問巖頭。起滅不停時如何。巖叱曰。是誰起滅。師啟悟。即首肯。會圓悟歸昭覺。印遣師往省。因隨眾入室。悟問。從上諸聖以何接人。師豎拳。悟曰。此是老僧用底。作么生是從上諸聖用底。師以

【現代漢語翻譯】現代漢語譯本：佛雙眼橫（形容佛陀目光慈悲而威嚴）。蝴蝶夢中家萬里（典故出自莊周夢蝶，比喻人生的虛幻和對家鄉的思念）。子規枝上月三更（子規鳥在半夜啼叫，更添思鄉之情）。留旬日而後返（停留十天後再返回）。一日舉不是心，不是佛，不是物（有一天，他提出既不是心，也不是佛，也不是物的疑問）。豁然頓明（突然開悟）。頌曰（於是作偈頌說）：非心非佛亦非物（既不是心，也不是佛，也不是物），五鳳樓前山突兀（五鳳樓前的山峰高聳挺拔）。艷陽影里倒翻身（在明媚的陽光下翻身），野狐跳入金毛窟（野狐跳入了金毛獅子的洞穴，比喻突破了常規）。無庵肯之（無庵禪師認可了他的見解）。即遣書頌呈佛海（就派人把偈頌呈給佛海禪師）。海報曰（佛海禪師批覆說）：此事非紙筆可既（這件事不是紙筆可以完全表達的）。居士能過我（居士如果能超過我），當有所聞矣（應當會有所領悟）。遂復至虎丘（於是又到虎丘）。海迎之曰（佛海禪師迎接他說）：居士見處（居士的見解），止可入佛境界（只能進入佛的境界），入魔境界猶未得在（進入魔的境界還未達到）。公加禮不已（他更加恭敬地行禮）。海正容曰（佛海禪師嚴肅地說）：何不道金毛跳入野狐窟（為什麼不說金毛獅子跳入了野狐的洞穴）。公乃痛領（他這才徹底領悟）。嘗問諸禪曰（曾經問各位禪師說）：夫婦二人相打（夫婦二人爭吵），通兒子作證（叫兒子來作證）。且道（請問），證父即是（證明父親是對的），證母即是（證明母親是對的）。或庵體禪師著語曰（或庵體禪師評論說）：小出大遇（小小的付出，得到巨大的收穫）。淳熙六年（淳熙六年），守臨川（擔任臨川的太守）。八年（八年），感疾（感到生病）。一夕忽索筆書偈曰（一天晚上忽然要筆寫偈頌說）：大洋海里打鼓（在大海里敲鼓），須彌山上聞鐘（在須彌山上聽到鐘聲）。業鏡忽然撲破（業力的鏡子忽然被打碎），翻身透出虛空（翻身跳出虛空）。召僚屬示之曰（召集下屬給他們看，說）：生之與死（生與死），如晝與夜（就像白天與黑夜），無足怪者（沒有什麼值得奇怪的）。若以道論（如果從道的角度來說），安得生死（哪裡會有生死）。若作生死會（如果執著于生死），則去道遠矣（那就離道遠了）。語畢端坐而化（說完就端坐而逝世）。華禪師法嗣（華禪師的法嗣）臨安府徑山別峰寶印禪師（臨安府徑山別峰寶印禪師）嘉州李氏子（嘉州李氏之子）。自幼通六經（從小精通六經），而厭俗務（卻厭惡世俗事務）。乃從德山清素得度（於是跟隨德山清素出家）。具戒后（受具足戒后），聽華嚴起信（聽講《華嚴經》和《起信論》）。既盡其說（已經聽完所有的講解），棄依密印于中峰（放棄，轉而依止中峰的密印禪師）。一日印舉（有一天，密印禪師舉），僧問巖頭（有僧人問巖頭禪師），起滅不停時如何（生滅不停的時候該怎麼辦）。巖叱曰（巖頭禪師呵斥說）：是誰起滅（是誰在生滅）。師啟悟（禪師因此開悟），即首肯（立刻點頭認可）。會圓悟歸昭覺（恰逢圓悟禪師回到昭覺寺），印遣師往省（密印禪師派禪師前去拜見）。因隨眾入室（於是跟隨大眾進入禪室），悟問（圓悟禪師問），從上諸聖以何接人（歷代聖賢用什麼來接引人）。師豎拳（禪師豎起拳頭）。悟曰（圓悟禪師說）：此是老僧用底（這是老衲用的），作么生是從上諸聖用底（那麼歷代聖賢用的是什麼）。師以（禪師用）

【English Translation】 English version: Buddha's eyes were horizontal (describing the Buddha's compassionate and dignified gaze). In the butterfly dream, home was ten thousand miles away (an allusion to Zhuang Zhou's dream of a butterfly, a metaphor for the illusion of life and longing for home). The cuckoo sang on the branch in the third watch of the night (the cuckoo's cry in the middle of the night added to the homesickness). Stay for ten days and then return. One day, he raised the question: 'It is not mind, not Buddha, not object.' He suddenly realized. He composed a verse saying: 'It is not mind, not Buddha, nor object; before the Five Phoenix Tower, the mountain stands tall. In the bright sunlight, turning upside down; the wild fox jumps into the golden lion's den' (a metaphor for breaking through conventions). Wu'an affirmed it. He immediately sent the verse to Chan Master Fohai. Fohai replied: 'This matter cannot be fully expressed by paper and pen. If the layman can surpass me, he should have some understanding.' So he went to Tiger Hill again. Fohai greeted him and said: 'The layman's understanding can only enter the realm of Buddha; entering the realm of demons has not yet been achieved.' The layman bowed even more respectfully. Fohai said sternly: 'Why not say the golden lion jumps into the wild fox's den?' The layman then thoroughly understood. He once asked the Chan masters: 'A husband and wife are fighting, and they call their son to testify. Tell me, is he testifying for the father, or testifying for the mother?' Chan Master Hu'an Ti commented: 'Small effort, great reward.' In the sixth year of Chunxi, he served as the governor of Linchuan. In the eighth year, he fell ill. One night, he suddenly asked for a brush and wrote a verse saying: 'Drumming in the great ocean, hearing the bell on Mount Sumeru. The mirror of karma suddenly shattered, turning over and breaking through the void.' He summoned his subordinates and showed it to them, saying: 'Birth and death are like day and night; there is nothing to be surprised about. If we discuss it from the perspective of the Dao, where would there be birth and death? If we cling to birth and death, then we are far from the Dao.' After speaking, he sat upright and passed away. Successor of Chan Master Hua** Chan Master Biefeng Baoyin of Jingshan Mountain in Lin'an Prefecture A son of the Li family of Jia Prefecture. From a young age, he was versed in the Six Classics, but he disliked worldly affairs. So he followed Qingsu of Deshan and became a monk. After receiving the precepts, he listened to the Avatamsaka Sutra and the Awakening of Faith. Having exhausted their explanations, he abandoned them and relied on Chan Master Miyin of Zhongfeng. One day, Miyin raised the question: 'A monk asked Yantou, 'What happens when arising and ceasing do not stop?'' Yantou scolded: 'Who is arising and ceasing?' The master was enlightened and immediately nodded in agreement. When Yuanwu returned to Zhao Jue Temple, Miyin sent the master to visit him. So he followed the crowd into the room. Yuanwu asked: 'What do all the sages from above use to receive people?' The master raised his fist. Yuanwu said: 'This is what this old monk uses; what do all the sages from above use?' The master used

拳揮之。悟亦舉拳相交。大笑而止。后至徑山謁大慧。慧問。甚處來。師曰。西川。慧曰。未出劍門關。與汝三十棒了也。師曰。不合起動和尚。慧忻然。掃室延之。慧南遷。師乃西還。連主數剎。后再出峽。住保寧金山雪竇徑山。開堂升座曰。世尊初成正覺。于鹿野苑中。轉四諦法輪。憍陳如比丘。最初悟道。後來真凈禪師初住洞山。拈云。今日新豐洞里祇轉個拄杖子。遂拈拄杖著左邊云。還有最初悟道者么。若無。丈夫自有沖天志。莫向如來行處行。遂喝一喝。下座。若是印上座。則不然。今日向鳳凰山裡。初無工夫。轉四諦法輪。亦無氣力。轉拄杖子。祇教諸人行。須緩步。語要低聲。何故欲得不招無間業。莫謗如來正法輪。上堂。三世諸佛。以一句演百千萬億句。收百千萬億句。祇在一句。祖師門下。半句也無。祇恁么合吃多少痛棒諸仁者。且諸佛是。祖師是。若道佛是祖不是。祖是佛不是。取捨未忘。若道佛祖一時是。佛祖一時不是。顢頇不少。且截斷葛藤。一句作么生道。大蟲褁紙帽。好笑又驚人。復舉。僧問巖頭。浩浩塵中如何辨主。頭云。銅沙鑼里滿盛油。師曰。大小巖頭打失鼻孔。忽有人問保寧。浩浩塵中如何辨主。祇對他道。天寒不及卸帽。上堂。六月初一燒空赤日。十字街頭雪深一尺。掃除不

【現代漢語翻譯】現代漢語譯本：（僧人）揮拳打去。（禪）悟也舉起拳頭相迎。然後大笑停止。後來到徑山拜見大慧（禪師）。大慧問：『從哪裡來？』（禪）悟說：『西川。』大慧說：『還沒出劍門關，就該打你三十棒了。』（禪）悟說：『不該驚動和尚您。』大慧很高興，打掃房間迎接他。大慧南遷后，（禪）悟就回到西川，連續主持幾座寺廟。後來再次出川，住在保寧、金山、雪竇、徑山。開堂升座時說：『世尊最初成就正覺，在鹿野苑中，轉四諦法輪（four Noble Truths）。憍陳如比丘（Kauṇḍinya）最初悟道。』後來真凈禪師（Zhenjing, a Chan master）初住洞山，拈出（此話）說：『今天新豐洞里只轉個拄杖子。』於是拿起拄杖放在左邊說：『還有最初悟道的人嗎？』如果沒有，『丈夫自有沖天志，莫向如來行處行。』於是大喝一聲，下座。如果是印上座，就不會這樣。今天在鳳凰山裡，最初就沒有工夫，轉四諦法輪，也沒有力氣，轉拄杖子。只教大家走路，要慢步，說話要低聲。為什麼呢？想要不招無間業（Avīci hell），就不要誹謗如來正法輪。』上堂時說：『三世諸佛，用一句演說百千萬億句，收回百千萬億句，只在一句。祖師門下，半句也沒有。就這樣，該吃多少痛棒啊，各位仁者！且說諸佛是，祖師是。如果說佛是祖不是，祖是佛不是，那是取捨未忘。如果說佛祖一時是，佛祖一時不是，那是糊塗不少。且截斷葛藤，一句怎麼說呢？大蟲褁紙帽，好笑又驚人。』又舉例說：『僧人問巖頭（Yantou, a Chan master）：浩浩塵中如何辨主？巖頭說：銅沙鑼里滿盛油。』（禪）悟說：『大小巖頭打失鼻孔。』如果有人問保寧：浩浩塵中如何辨主？只對他說：天寒不及卸帽。上堂時說：『六月初一燒空赤日，十字街頭雪深一尺，掃除不（盡）。』

【English Translation】 English version: (The monk) swung his fist. (Chan) Wu also raised his fist to meet him. Then he laughed and stopped. Later, he went to Jingshan to visit Great Wisdom (Dahui, a Chan master). Dahui asked, 'Where did you come from?' (Chan) Wu said, 'Xichuan.' Dahui said, 'You haven't even left the Jianmen Pass, and you deserve thirty blows.' (Chan) Wu said, 'You shouldn't have disturbed the venerable monk.' Dahui was very happy, cleaned the room and welcomed him. After Dahui moved south, (Chan) Wu returned to Xichuan and presided over several temples in succession. Later, he went out of Sichuan again and lived in Baoning, Jinshan, Xuedou, and Jingshan. When he ascended the hall and took his seat, he said: 'The World Honored One initially attained perfect enlightenment, and in the Deer Park, he turned the Wheel of the Four Noble Truths (four Noble Truths). Bhikshu Kaundinya (Kauṇḍinya) was the first to attain enlightenment.' Later, Chan Master Zhenjing (Zhenjing, a Chan master), who first resided in Dongshan, picked up (this saying) and said: 'Today in Xinfeng Cave, only a staff is turned.' Then he picked up the staff and placed it on the left, saying: 'Is there anyone who initially attained enlightenment?' If not, 'A man has his own ambition to soar to the sky; do not walk where the Tathagata walks.' Then he shouted and stepped down from the seat. 'If it were Zen Master Yin, it would not be like this. Today in Phoenix Mountain, there is no time at first to turn the Wheel of the Four Noble Truths, nor is there the strength to turn the staff. Just teach everyone to walk, to walk slowly, and to speak in a low voice. Why? If you want not to incur the karma of Avīci hell (Avīci hell), do not slander the True Dharma Wheel of the Tathagata.' When ascending the hall, he said: 'The Buddhas of the three worlds use one sentence to expound hundreds of millions of sentences, and retract hundreds of millions of sentences, all in one sentence. Under the ancestral master's gate, there is not even half a sentence. Just like that, how many painful blows should you all receive! Moreover, the Buddhas are, the ancestral masters are. If you say the Buddha is but the ancestral master is not, or the ancestral master is but the Buddha is not, then you have not forgotten taking and rejecting. If you say the Buddha and the ancestral master are the same at one time, or the Buddha and the ancestral master are not the same at one time, then you are quite muddled. And cut off the creeper, how to say it in one sentence? A big worm wearing a paper hat is both funny and frightening.' He also cited an example: 'A monk asked Yantou (Yantou, a Chan master): How to distinguish the master in the vast dust? Yantou said: The copper sand gong is full of oil.' (Chan) Wu said: 'Big or small, Yantou lost his nostrils.' If someone asks Baoning: How to distinguish the master in the vast dust? Just tell him: It's too cold to take off my hat. When ascending the hall, he said: 'On the first day of June, the scorching sun burns the sky, and the snow is a foot deep at the crossroads, sweeping away without (end).'

暇。迴避不及。凍得東村廖鬍子。半夜著靴水上立。上堂。將心除妄妄難除。即妄明心道轉迂。桶底趯穿無忌諱。等閑一步一芙蕖。師至徑山彌浹。孝宗皇帝召對選德殿。稱旨。入對日。賜肩輿于東華門內。十年二月。上注。圓覺經遣使馳賜命作序。師年邁。益厭住持。十五年冬。奏乞庵居得請。紹熙元年十一月。往見交承智策禪師。與之言別。䇿問行日。師曰。水到渠成。歸索紙書。十二月初七夜。雞鳴時。九字。如期而化。奉蛻質返寺之法堂。留七日。顏色明潤。髮長頂溫。越七日葬于庵之西岡。謚慈辯禪師。塔曰智光。

昭覺元禪師法嗣

鳳棲慧觀禪師

上堂。前村落葉盡。深院桂華殘。此夜初冬節。從茲特地寒。所以道。欲識佛性義。當觀時節因緣。時節若至。其理自彰。喝一喝。恁么說話。成人者少。敗人者多。

文殊道禪師法嗣

潭州楚安慧方禪師

本郡許氏子。參道禪師于大別。未幾。改寺為神霄宮。附商舟過湘南。舟中聞岸人操鄉音。厲聲云。叫那。由是有省。即說偈曰。沔水江心喚一聲。此時方得契平生。多年相別重相見。千聖同歸一路行。住後上堂。臨老方稱住持。全無些子玄機。開口十字九乖。問東便乃答西。如斯出世討甚玄微。有時拈三放兩。有時就

【現代漢語翻譯】現代漢語譯本：

暇（空閑）。迴避不及。凍得東村的廖鬍子，半夜穿著靴子站在水上。上堂說法時說：『想用意識去除妄念，妄念卻難以去除；想通過妄念來明白真心，道路反而更加迂迴。桶底一旦踢穿，便沒有什麼可顧忌的，隨意一步都是一朵芙蕖（荷花）。』

禪師到達徑山後住了很久，孝宗皇帝在選德殿召見了他，非常滿意。入宮覲見時，皇帝特許他在東華門內乘坐肩輿（轎子）。淳熙十年二月，皇帝親自批註《圓覺經》，派使者快馬加鞭賜給禪師，並命他作序。禪師年事已高，更加厭倦住持寺廟的事務。淳熙十五年冬天，他上奏請求在庵中隱居，得到了批準。紹熙元年十一月，他前去拜訪交承智策禪師，與他告別。智策禪師問他動身的日子，禪師說：『水到渠成。』回去后索要紙筆書寫，十二月初七夜，雞鳴時分，寫下九個字，如期圓寂。人們將他的遺體送回寺廟的法堂，停放了七日，顏色依然鮮明潤澤，頭髮還在生長，頭頂還有溫度。七日後，安葬在庵的西岡。謚號為慈辯禪師，塔名為智光。

昭覺元禪師的法嗣：

鳳棲慧觀禪師

上堂說法時說：『前村的樹葉都落光了，深院裡的桂花也凋殘了。今夜是初冬的節氣，從此以後會更加寒冷。』所以說：『想要認識佛性的真義，應當觀察時節因緣。』時節一到，其中的道理自然會彰顯。』喝一聲。『像這樣說話，成全別人的人少，敗壞別人的人多。』

文殊道禪師的法嗣：

潭州楚安慧方禪師

是本郡許氏的兒子。在大別山參拜道禪師。不久，寺廟被改為神霄宮。他搭乘商船經過湘南，在船中聽到岸邊的人用鄉音大聲喊叫『叫那』，因此有所領悟。於是作偈說：『在沔水江心大喊一聲，此時才真正契合了平生所學。多年分別后再次相見，千聖都回歸到同一條道路上。』住持寺廟後上堂說法時說：『到了老年才勉強算是住持，完全沒有什麼玄機。開口說十個字，有九個都是錯的，問東卻回答西。像這樣出世，能討到什麼玄微呢？』有時拈出三個，放回兩個；有時就……

【English Translation】 English version:

Having leisure (暇). Unable to avoid (迴避不及). Frozen was Liao Huzi of the east village, standing on the water in boots in the middle of the night. Ascending the hall (上堂), he said: 'Trying to eliminate delusion with the mind, delusion is difficult to eliminate; trying to understand the true mind through delusion, the path becomes more circuitous. Once the bottom of the bucket is kicked through, there is nothing to be afraid of; each casual step is a lotus flower (芙蕖).'

The master arrived at Jingshan (徑山) and stayed for a long time. Emperor Xiaozong (孝宗皇帝) summoned him to the Xuande Hall (選德殿), and was very pleased. On the day of the audience, he was granted a shoulder carriage (肩輿) inside the Donghua Gate (東華門). In the second month of the tenth year of Chunxi (淳熙), the emperor personally annotated the 'Surangama Sutra' (圓覺經), sent an envoy to deliver it swiftly, and ordered him to write a preface. The master was old and increasingly tired of being the abbot. In the winter of the fifteenth year of Chunxi, he requested to live in a hermitage and was granted permission. In the eleventh month of the first year of Shaoxi (紹熙), he went to visit Zen Master Zhice (智策禪師) of Jiaocheng (交承), and bid him farewell. Zhice asked him the day of departure. The master said, 'When the water comes, the channel is formed (水到渠成).' Returning, he asked for paper and wrote. On the seventh night of the twelfth month, at the time of the rooster's crow, he wrote nine characters and passed away as scheduled. His body was returned to the Dharma hall of the temple, where it remained for seven days. His complexion was bright and radiant, his hair continued to grow, and the top of his head was warm. After seven days, he was buried on the western hill of the hermitage. His posthumous title was Zen Master Cibian (慈辯禪師), and his pagoda was named Zhiguang (智光).

A Dharma heir of Zen Master Yuan (元禪師) of Zhaojue (昭覺):

Zen Master Huiguan (慧觀禪師) of Fengqi (鳳棲)

Ascending the hall, he said: 'The leaves in the front village have all fallen, and the osmanthus flowers in the deep courtyard have withered. Tonight is the beginning of winter, and from now on it will be especially cold.' Therefore, it is said: 'If you want to know the meaning of Buddha-nature, you should observe the conditions of the seasons (時節因緣).' When the time comes, the principle will naturally be revealed.' He shouted once. 'Speaking like this, there are few who help others succeed, and many who ruin others.'

A Dharma heir of Zen Master Dao (道禪師) of Wenshu (文殊):

Zen Master Huifang (慧方禪師) of Chuan (楚安) in Tanzhou (潭州)

He was a son of the Xu family (許氏) in this prefecture. He visited Zen Master Dao at Dabie (大別). Before long, the temple was converted into the Shenxiao Palace (神霄宮). He traveled on a merchant ship past Xiangnan (湘南). On the ship, he heard people on the shore shouting loudly in the local dialect, 'Jiao Na (叫那)!' From this, he had an awakening. So he composed a verse, saying: 'Shouting loudly in the heart of the Mian River (沔水江心), only now do I truly accord with my lifelong learning. After many years of separation, we meet again, and the thousand sages return to the same path.' After becoming the abbot, he ascended the hall and said: 'Only in old age can I barely be called an abbot, with absolutely no mystery. Nine out of ten words spoken are wrong, answering west when asked about the east. What profound mystery can be sought from such an appearance in the world?' Sometimes picking up three and putting back two; sometimes just...

令而施。雖然如是。同道方知。且道知底事。作么生。直須打翻鼻孔始得。上堂。達磨祖師在腳底。踏不著兮提不起。子細當頭放下看。病在當時誰手裡。張公會看脈。李公會使藥。兩個競頭醫。一時用不著。藥不相投。錯錯。喫茶去。

常德府文殊思業禪師

世為屠宰。一日戮豬次。忽洞徹心源。即棄業為比丘。述偈曰。昨日夜叉心。今朝菩薩面。菩薩與夜叉。不隔一條線。往見文殊。殊曰。你正殺豬時。見個甚麼。便乃剃頭行腳。師遂作鼓刀勢。殊喝曰。這屠兒。參堂去。師便下參堂。住文殊日。上堂。舉趙州勘婆話。乃曰。勘破婆子。面青眼黑。趙州老漢。瞞我不得。

何山珣禪師法嗣

婺州義烏稠巖了赟禪師

上堂。舉趙州狗子無佛性話。乃曰。趙州狗子無佛性。萬疊青山藏古鏡。赤腳波斯入大唐。八臂那吒行正令。咄。

待制潘良貴居士

字義榮。年四十。迴心祖闈。所至掛缽。隨眾參扣。后依佛燈。久之不契。因訴曰。某祇欲死去時如何。燈曰。好個封皮。且留著使用。而今不了不當。後去忽被他換卻封皮。卒無整理處。公又以南泉斬貓兒話。問曰。某看此甚久。終未透徹。告和尚慈悲。燈曰。你祗管理會別人家貓兒。不知走卻自家狗子。公于言下如醉醒。

【現代漢語翻譯】現代漢語譯本：

就這樣施行。雖然是這樣，同道的人才能明白。且說明白的究竟是什麼？必須徹底打破鼻孔才能領會。上堂說法：達磨祖師（Bodhidharma）就在腳下，踩不著也提不起。仔細地在當頭放下看，病根當時在誰手裡？張公會看脈，李公會用藥，兩個爭著醫治，一時卻用不上。藥不對癥，錯了，錯了。喫茶去。

常德府文殊思業禪師

世代以屠宰為業。一日殺豬時，忽然徹底領悟心源，於是放棄屠宰業出家為比丘。作偈說：『昨日是夜叉心，今朝是菩薩面。菩薩與夜叉，不隔一條線。』前去拜見文殊禪師（Manjusri）。文殊禪師問：『你正在殺豬時，見到了什麼？』於是剃度出家修行。文殊禪師做了個揮刀的姿勢，文殊禪師喝道：『這屠夫，去參堂！』禪師便去參堂。住在文殊寺時，上堂說法，舉趙州勘婆的話，說：『勘破了婆子，面青眼黑。趙州老漢，瞞不了我。』

何山珣禪師法嗣

婺州義烏稠巖了赟禪師

上堂說法，舉趙州狗子無佛性的話，說：『趙州狗子沒有佛性，萬疊青山藏著古鏡。赤腳的波斯人進入大唐，八臂那吒（Nata）施行正令。咄！』

待制潘良貴居士

字義榮，四十歲時，迴心向佛。到處掛單，跟隨大眾參禪請教。後來依止佛燈禪師，很久都沒有領悟。於是訴說道：『我只想知道死去時會怎麼樣。』佛燈禪師說：『好好的封皮，且留著使用。現在不明白，不應該。以後忽然被他換了封皮，最終沒有整理的地方。』潘良貴又用南泉斬貓兒的話，問道：『我看這個很久了，始終沒有透徹，請和尚慈悲開示。』佛燈禪師說：『你只管別人家的貓兒，不知道自家狗子跑了。』潘良貴在言下如醉初醒。

【English Translation】 English version:

Thus it is implemented. Even so, only those on the same path can understand. And what is it to truly understand? One must completely shatter the nostrils to comprehend. Ascending the hall to preach: Bodhidharma (達磨祖師) is right under your feet, you can't step on him, nor can you lift him up. Carefully look at what is placed right before you, whose hands held the root of the illness back then? Zhang Gong knows how to read the pulse, Li Gong knows how to use medicine, the two compete to heal, but for a moment, it's of no use. The medicine is not suitable, wrong, wrong. Go have some tea.

Chan Master Wenshu Siye of Changde Prefecture

His family had been butchers for generations. One day, while slaughtering a pig, he suddenly thoroughly understood the source of his mind, so he abandoned the butchering business and became a Bhikkhu (比丘). He composed a verse saying: 'Yesterday was the heart of a Yaksha (夜叉), today is the face of a Bodhisattva (菩薩). The Bodhisattva and the Yaksha are separated by no more than a line.' He went to see Chan Master Wenshu (文殊). Chan Master Wenshu asked: 'What did you see when you were slaughtering the pig?' So he shaved his head and practiced. The master then made a gesture of wielding a knife, and Chan Master Wenshu shouted: 'This butcher, go to the meditation hall!' The master then went to the meditation hall. While residing at Wenshu Temple, he ascended the hall to preach, citing Zhao Zhou's (趙州) words on examining the old woman, saying: 'Having examined the old woman, her face is green and her eyes are black. Old man Zhao Zhou, you can't hide it from me.'

Dharma Heir of Chan Master Heshan Xun

Chan Master Liao Yun of Chouyan, Yiwu, Wuzhou

Ascending the hall to preach, citing Zhao Zhou's words on the dog having no Buddha-nature, saying: 'Zhao Zhou's dog has no Buddha-nature, ten thousand layers of green mountains hide an ancient mirror. A barefoot Persian enters the Great Tang, Nata (那吒) with eight arms enforces the correct order. Tut!'

Layman Pan Liangui, awaiting appointment

His courtesy name was Yirong. At the age of forty, he turned his heart to Buddhism. He traveled everywhere, staying at temples and seeking instruction from the monks. Later, he relied on Chan Master Fodeng, but for a long time, he did not understand. So he complained: 'I only want to know what will happen when I die.' Chan Master Fodeng said: 'A good cover, keep it for use. If you don't understand now, it's not right. Later, if he suddenly changes the cover, there will be no place to tidy up.' Pan Liangui then used Nan Quan's (南泉) words on cutting the cat, and asked: 'I have been looking at this for a long time, but I still haven't understood it thoroughly. Please, Master, have compassion and enlighten me.' Chan Master Fodeng said: 'You only manage other people's cats, not knowing that your own dog has run away.' Pan Liangui suddenly woke up as if from a drunken stupor upon hearing these words.

燈復曰。不易公進此一步。更須知有向上事始得。如今士大夫。說禪說道。祇依著義理便快活。大率似將錢買油糍。吃了便不饑。其餘便道。是瞞他。亦可笑也。公唯唯。

泐潭明禪師法嗣

漢州無為隨庵守緣禪師

本郡人。姓史氏。年十三病目。去依棲禪慧目能禪師。圓具出峽至寶峰。值峰上堂。舉。永嘉曰。一月普現一切水。一切水月一月攝。師聞釋然領悟。住後上堂。曰以一統萬。一月普現一切水。會萬歸一。一切水月一月攝。展則彌綸法界。收來毫髮不存。雖然收展殊途。此事本無異致。但能于根本上。著得一隻眼去。方見三世諸佛。歷代祖師。盡從此中示現。三藏十二部。一切修多羅。盡從此中流出。天地日月。萬象森羅。盡從此中建立。三界九地。七趣四生。盡從此中出沒。百千法門。無量妙義。乃至世間工巧諸伎藝。盡現行此事。所以。世尊拈華。迦葉便乃微笑。達磨面壁。二祖於是安心。桃華盛開。靈云疑情盡凈。擊竹作響。香嚴頓忘所知。以至。盤山于肉案頭悟道。彌勒向魚市裡接人。誠謂。造次顛沛必於是。經行坐臥在其中。既有如是奇特。更有如是光輝。既有如是廣大。又有如是周遍。你輩諸人。因甚麼卻有迷有悟。要知么。幸無偏照處。剛有不明時。

龍翔圭禪師

【現代漢語翻譯】現代漢語譯本燈又說：『即使您能做到這一步，更要知道還有向上提升的事情才能真正有所得。現在的士大夫們，談論禪宗佛理，只是依據經書上的義理就感到滿足。這就像用錢買油糍（一種油炸食品），吃了就不餓了。如果有人說這是在欺騙他們，也真是可笑。』您說是的是的。

泐潭明禪師的法嗣

漢州無為隨庵守緣禪師

是本郡人，姓史。十三歲時眼睛生病，就去依附棲禪慧目能禪師。受具足戒后出川來到寶峰，正趕上寶峰禪師上堂說法，引用永嘉禪師的話說：『一月普現一切水，一切水月一月攝。』守緣禪師聽后豁然領悟。後來住持一方，上堂說法時說：『以一統萬，一月普現一切水；會萬歸一，一切水月一月攝。』展開來說，它瀰漫整個法界；收回來，連一絲一毫都不存在。雖然收和展的途徑不同，但這件事的本質並沒有什麼不同。只要能在根本上，安立一隻慧眼，才能見到三世諸佛、歷代祖師，都從這裡顯現。三藏十二部、一切修多羅（佛經），都從這裡流出。天地日月、萬象森羅，都從這裡建立。三界九地、七趣四生，都從這裡出沒。百千法門、無量妙義，乃至世間工巧的各種技藝，都顯現於這件事中。所以，世尊拈花，迦葉(Mahākāśyapa)便微笑；達磨(Bodhidharma)面壁，二祖(Huike)於是安心；桃華盛開，靈云(Lingyun Zhiqin)的疑情完全消除；擊竹作響，香嚴(Xiangyan Zhixian)頓時忘卻了所知。以至於盤山(Panshan Baoji)在肉案頭悟道，彌勒(Maitreya)在魚市裡接引眾生。誠然，倉促之間、顛沛流離也離不開它，日常行走坐臥也離不開它。既然有如此奇特之處，又有如此光輝；既然有如此廣大之處，又有如此周遍之處。你們這些人，為什麼卻有迷惑有領悟呢？想知道嗎？幸好沒有偏頗的照耀之處，恰恰是不明瞭的時候。』

龍翔圭禪師

【English Translation】 English version Deng replied, 'It is not easy for you to advance this step. You must also know that there is something to be gained by moving upwards. Nowadays, scholars and officials talk about Chan (Zen), and they are content with just relying on the meaning of the scriptures. This is like buying youci (a kind of fried food) with money, and you won't be hungry after eating it. If someone says this is deceiving them, it is also laughable.' You said, 'Yes, yes.'

Successor of Chan Master Letan Ming

Chan Master Wuwu Suian Shouyuan of Hanzhou

He was a native of this prefecture, surnamed Shi. At the age of thirteen, he became ill with his eyes and went to rely on Chan Master Huimu Neng of Qixi Temple. After receiving the full precepts, he left the gorge and arrived at Baofeng Temple. He encountered the abbot of Baofeng giving a lecture, quoting Yongjia (Yongjia Xuanjue) saying, 'One moon universally appears in all waters; all water moons are contained within one moon.' Upon hearing this, the master suddenly understood. Later, after residing in a monastery, he gave a lecture, saying, 'Using one to unify ten thousand, one moon universally appears in all waters; gathering ten thousand into one, all water moons are contained within one moon.' When expanded, it permeates the entire Dharma realm; when contracted, not a hair remains. Although the paths of expansion and contraction are different, the essence of this matter is not different. Only by establishing a wise eye at the root can one see that all Buddhas of the three worlds and all ancestral teachers of past generations manifest from within this. The three baskets and twelve divisions of scriptures, all sutras (Sutras), flow from within this. Heaven and earth, sun and moon, and the myriad phenomena are all established from within this. The three realms, nine lands, seven realms, and four births all emerge and disappear from within this. The hundreds of thousands of Dharma gates, the immeasurable wonderful meanings, and even the various skills and arts of the world, all manifest in this matter. Therefore, when the World-Honored One (Buddha) held up a flower, Mahākāśyapa smiled; when Bodhidharma faced the wall, Huike (the Second Ancestor) found peace of mind; when the peach blossoms bloomed, Lingyun Zhiqin's doubts were completely dispelled; when the bamboo was struck, Xiangyan Zhixian instantly forgot what he knew. Even Panshan Baoji attained enlightenment at the butcher's block, and Maitreya receives people in the fish market. Indeed, in haste and adversity, one cannot be without it; in daily walking, standing, sitting, and lying down, it is within it. Since it has such uniqueness, it also has such brilliance; since it has such vastness, it also has such pervasiveness. Why do you people still have delusion and enlightenment? Do you want to know? Fortunately, there is no biased illumination, and precisely at the time of obscurity.'

Chan Master Longxiang Gui

法嗣

南康軍云居頑庵德升禪師

漢州何氏子。二十得度習講。久之棄謁文殊道禪師。問佛法省要。殊示偈曰。契丹打破波斯寨。奪得寶珠村裡賣。十字街頭窮乞兒。腰間掛個風流袋。師擬對。殊曰。莫錯。師退參三年。方得旨趣。往見佛性。機不投。入閩至鼓山禮覲。便問。國師不跨石門句。意旨如何。竹庵應聲喝曰。閑言語。師即領悟。住后。僧問。應真不借三界高超即不問。如何是無位真人。師曰。聞時富貴。見后貧窮。曰抬頭須掩耳。側掌便翻身。師曰。無位真人。在甚麼處。曰老大宗師話頭也不識。師曰。放你三十棒。

通州狼山蘿庵慧溫禪師

福州人。姓鄭氏。遍參諸老。晚依竹庵于東林。未幾。庵謝事。復謁高庵悟。南華昺草堂清。皆蒙賞識。會竹庵徙閩之乾元。師歸省次。庵問。情生智隔。想變體殊。不用停囚長智。道將一句來。師乃釋然。述偈曰。拶出通身是口。何妨罵雨訶風。昨夜前村猛虎。咬殺南山大蟲。庵首肯。住后。上堂。釋迦老子四十九年。坐籌帷幄。彌勒大士九十一劫。帶水拖泥。凡情聖量不能刬除。理照覺知猶存露布。佛意祖意。如將魚目作明珠。大乘小乘。似認橘皮為猛火。諸人須是豁開胸襟寶藏。運出自己家珍。向十字街頭普施貧乏。眾中忽有個靈利

漢。出來道。美食不中飽人吃。山僧只向他道。幽州猶自可。最苦是新羅。

云居悟禪師法嗣

婺州雙林德用禪師

本郡戴氏子。上堂。拈槌豎拂。祖師門下將黃葉以止啼。說妙談玄。衲僧面前望梅林而止渴。際山今日去卻之乎者也。更不指東畫西。向三世諸佛命脈中。六代祖師骨髓里。盡情傾倒為諸人說破。良久曰。啼得血流無用處。不如緘口過殘春。

臺州萬年無著道閑禪師

本郡洪氏子。上堂。全機敵勝猶在半途。啐啄同時白雲萬里。才生眹兆已落二三。不露鋒铓成何道理。且道。從上來事合作么生。誣人之罪。以罪加之。上堂。舉。乾峰示眾云。舉一不得舉二。放過一著落在第二。雲門出衆云。昨日有人從天臺來。卻往徑山去。峰曰。典座來日不得普請。師曰。相見不須瞋。君窮我亦貧。謂言侵早起。更有夜行人。

福州中際善能禪師

嚴陵人。往來龍門云居有年。未有所證。一日普請擇菜次。高庵忽以貓兒。擲師懷中。師擬議。庵攔胸踏倒。於是大事洞明。上堂。萬古長空。一朝風月。不可以一朝風月。味卻萬古長空。不可以萬古長空。不明一朝風月。且如何是一朝風月。人皆畏炎熱。我愛夏日長。薰風自南來。殿閣生微涼。會與不會。切忌承當。

南

【現代漢語翻譯】現代漢語譯本：漢。出來說道：『美食不能讓飢餓的人吃飽。』山僧只是對他說：『幽州還算可以，最苦的是新羅。』（幽州和新羅都是地名，這裡可能比喻容易和困難的處境）

云居悟禪師的法嗣

婺州雙林德用禪師

本郡戴氏之子。上堂說法：『拿起槌和拂塵，祖師門下用黃葉來止息小兒的啼哭（比喻用虛假的東西來哄騙人）；談論玄妙的道理，僧人面前用望梅止渴（比喻用空想來安慰自己）。際山我今天去掉這些之乎者也，不再指東畫西，在三世諸佛的命脈中，六代祖師的骨髓里，盡情地為你們說破。』良久說道：『啼哭得血流滿面也沒有用處，不如閉口度過殘春。』

臺州萬年無著道閑禪師

本郡洪氏之子。上堂說法：『全憑機智取勝還在半途，啐啄同時就像白雲萬里。才產生一點朕兆就已經落後了。不露出鋒芒成什麼道理？』且說道：『從上來講這件事應該怎麼做？』『誣陷別人的罪過，要用同樣的罪過加在他身上。』上堂說法。舉例：乾峰示眾說：『舉一不能舉二，放過一著就落在第二。』雲門出衆說：『昨天有人從天臺（地名）來，卻往徑山（地名）去了。』乾峰說：『典座（負責齋飯的僧人）明天不用普請（集體勞作）。』禪師說：『相見不必生氣，你窮我也貧。本以為起得很早，還有更晚睡的人。』

福州中際善能禪師

嚴陵人。往來龍門（地名）云居（地名）多年，沒有開悟。一天，集體勞動擇菜的時候，高庵忽然把一隻貓扔到禪師懷裡，禪師猶豫不決，高庵攔胸把他踢倒，於是大事徹底明白。上堂說法：『萬古長空，一朝風月。不能用一朝風月，來品味萬古長空；也不能用萬古長空，來不明一朝風月。』且什麼是『一朝風月』？『人們都害怕炎熱，我卻喜愛夏日漫長。薰風從南邊吹來，殿閣里產生微微的涼意。』會與不會，切忌承擔（不要輕易肯定或否定）。

南

【English Translation】 English version: Han came out and said, 'Delicious food cannot satisfy a hungry person.' The mountain monk only said to him, 'Youzhou (place name) is still acceptable, but Xinluo (place name) is the most bitter.' (Youzhou and Xinluo are place names, possibly metaphors for easy and difficult situations here)

Successor of Zen Master Wuwu of Yunju

Zen Master Deyong of Shuanglin in Wuzhou

A son of the Dai family from this prefecture. Entering the hall, he raised the mallet and whisk, saying, 'Under the ancestral teacher's gate, yellow leaves are used to stop children's crying (a metaphor for using falsehoods to deceive people); discussing profound principles, monks use the mirage of plums to quench their thirst (a metaphor for comforting oneself with fantasies). Today, I, Jishan, will remove these 'zhī hū zhě yě' (meaningless classical particles), and no longer point east and draw west. Within the lifeblood of the Buddhas of the three worlds, in the marrow of the six ancestral teachers, I will wholeheartedly explain it to you all.' After a long pause, he said, 'Crying until blood flows is useless; it is better to close your mouth and pass the remaining spring.'

Zen Master Wuzhu Daoxian of Wannian in Taizhou

A son of the Hong family from this prefecture. Entering the hall, he said, 'Winning entirely by wit is still halfway there; the simultaneous pecking of the chick and hen is like ten thousand miles of white clouds. The slightest sign of a beginning is already two or three steps behind. If you don't reveal your sharp edge, what principle is there?' And then he said, 'How should this matter be handled from the beginning?' 'The crime of falsely accusing others should be punished with the same crime.' Entering the hall, he gave an example: Qianfeng addressed the assembly, saying, 'Mention one, and you cannot mention two; if you let one move pass, you will fall into the second.' Yunmen came forward and said, 'Yesterday, someone came from Tiantai (place name) but went to Jingshan (place name) instead.' Qianfeng said, 'The cook (the monk in charge of meals) does not need to do general labor (collective work) tomorrow.' The Zen master said, 'There is no need to be angry when we meet; you are poor, and so am I. I thought I got up early, but there are people who sleep even later.'

Zen Master Shanneng of Zhongji in Fuzhou

A person from Yanling. He traveled back and forth between Longmen (place name) and Yunju (place name) for many years without enlightenment. One day, while selecting vegetables during collective labor, Gao'an suddenly threw a cat into the Zen master's arms. The Zen master hesitated, and Gao'an kicked him to the ground. Thereupon, the great matter was thoroughly understood. Entering the hall, he said, 'The eternal sky, a morning's breeze and moon. You cannot use a morning's breeze and moon to taste the eternal sky; nor can you use the eternal sky to not understand a morning's breeze and moon.' And what is 'a morning's breeze and moon'? 'People all fear the heat, but I love the long summer days. The warm wind comes from the south, and a slight coolness arises in the halls and pavilions.' Whether you understand or not, be careful not to assume (do not easily affirm or deny).

South

康軍云居普云自圓禪師

綿州雍氏子。年十九試經得度。留教苑五祝。出關南下。歷扣諸大尊宿。始詣龍門。一日于廊廡間。睹繪胡人有省。夜白高庵。庵舉法眼偈曰。頭戴貂鼠帽。腰懸羊角錐。語不令人會。須得人譯之。復筴火示之曰。我為汝譯了也。於是大法明瞭。呈偈曰。外國言音不可窮。起云亭下一時通。口門廣大無邊際。吞盡楊岐栗棘蓬。庵遣師依佛眼。眼謂曰。吾道東矣。上堂。舉。僧問雲門。如何是透法身句。門曰。北斗里藏身。師曰。南北東西萬萬千。乾坤上下兩無邊。相逢相見呵呵笑。屈指抬頭月半天。

烏巨行禪師法嗣

饒州薦福退庵休禪師

上堂。風動邪。幡動邪。風鳴邪。鈴鳴邪。非風鈴鳴。非風幡動。此土與西天。一隊黑漆桶。誑惑世間人。看看滅胡種。山僧不奈何。趁后也打鬨。瓠子曲彎彎。冬瓜直儱侗。上堂。結夏時左眼半斤。解夏時右眼八兩。謾云九十日安居。嬴得一肚皮妄想。直饒七穴八穿。未免山僧拄杖。雖然如是。千鈞之弩。不為鼷鼠而發機。上堂。先師尋常用腦後一錘。卸卻學者胸中。許多屈曲。當年克賓維那。曾中興化此毒。往往天下叢林。喚作超宗異目。非唯孤負興化。亦乃克賓受辱。若是臨濟兒孫。終不依草附木。資福喜見同參。今日傾腸

倒腹。遂卓拄杖。喝一喝曰。還知先師落處么。伎死禪和如麻似粟。上堂。言發非聲。是個甚麼。色前不物。莫亂針錐。透過禹門風波更險。咄。

信州龜峰晦庵慧光禪師

建寧人。上堂。數日暑氣如焚。一個渾身無處安著。思量得也是煩惱人。這個未是煩惱。更有己躬下事不明。便是煩惱。所以。達磨大師煩惱。要為諸人吞卻。又被咽喉小。要為諸人吐卻。又被牙齒礙。取不得捨不得。煩惱九年。若不得二祖不惜性命。往往轉身無路。煩惱教死。所謂。祖禰不了。殃及兒孫。後來蓮華峰庵主。到這裡煩惱不肯住。南嶽思大。到這裡煩惱不肯下山。更有臨濟德山用盡自己查梨。煩惱缽盂無柄。龜峰今日為他閑事長無明。為你諸人從頭點破。卓拄杖一下。曰一人腦後露腮。一人當門無齒。更有數人鼻孔沒半邊。不勞再勘。你諸人休向這裡立地瞌睡。殊不知。家中飯籮鍋子。一時失卻了也。你若不信。但歸家檢點看。

真州長蘆且庵守仁禪師

越之上虞人。依雪堂于烏巨。聞普說曰。今之兄弟做工夫。正如習射。先安其足。后習其法。后雖無心。以久習故。箭發皆中。喝一喝云。只今箭發也。看看。師不覺倒身作避箭勢。忽大悟。上堂。百千三昧。無量妙門。今日且庵不惜窮性命。祇做一句子。

【現代漢語翻譯】現代漢語譯本倒腹（指將胃裡的東西吐出來）。於是拄著枴杖，大喝一聲說：『還知道先師的落腳處嗎？』伎死的禪和（指那些裝模作樣，假裝開悟的禪僧）多如麻，密如粟。上堂說法時說：『言語發出卻不是聲音，這是什麼？』『色相未顯現時不是物體，不要胡亂猜測。』『穿過禹門（比喻進入佛法之門）風波更加險惡。』咄！

信州龜峰晦庵慧光禪師

建寧人。上堂說法：『連日暑氣如焚，整個身軀無處安放。』思量起來這也是煩惱之人。但這還不是真正的煩惱。更有自身根本大事不明瞭，那才是真正的煩惱。所以，達磨大師（Bodhidharma）也有煩惱，想要替你們吞下這些煩惱，又因為咽喉太小；想要替你們吐出來，又被牙齒阻礙。取不得，捨不得，煩惱了九年。如果不是二祖慧可（Huike）不惜性命，往往轉身無路，被煩惱教唆至死。所謂『祖先不了悟，禍殃及子孫』。後來的蓮華峰庵主，到這裡煩惱不肯停留。南嶽思大禪師（Nanyue Si Da），到這裡煩惱不肯下山。更有臨濟義玄（Linji Yixuan）、德山宣鑒（Deshan Xuanjian）用盡自己查梨，煩惱得缽盂都沒有把柄。龜峰我今天為他閑事生出無明，為你們諸位從頭點破。』拄杖一擊，說：『一人腦後露出腮幫，一人當門沒有牙齒，更有數人鼻孔缺了半邊。』不用再勘驗了。你們諸位不要在這裡站著打瞌睡，殊不知，家中的飯籮鍋子，一時都失卻了啊！你們若是不信，但回家檢檢視看。

真州長蘆且庵守仁禪師

越州上虞人。依止雪堂禪師于烏巨山。聽到雪堂禪師開示說：『如今的兄弟們做功夫，正如練習射箭。先安穩站好，然後練習射箭的方法。之後即使沒有刻意用心，因為長期練習的緣故，箭發皆中。』大喝一聲說：『如今箭已發出！看看！』禪師不覺倒身做出躲避箭的姿勢，忽然大悟。上堂說法：『百千三昧（Samadhi，指各種禪定），無量妙門。今日且庵我不惜窮盡性命，只說一句。』

【English Translation】 English version He vomited. Then, holding up his staff, he shouted, 'Do you still know where the late master ended up?' Those who feign death in Zen are as numerous as hemp and millet. Ascending the hall, he said, 'Words spoken without sound, what is it? Before form manifests as an object, do not make wild guesses. Passing through the Yu Gate (metaphor for entering the gate of Buddhism), the wind and waves are even more treacherous.' 'Doh!'

Zen Master Huian Huiguang of Guifeng in Xinzhou

A native of Jianning. Ascending the hall, he said, 'For days, the heat has been scorching, and there is nowhere to place this whole body.' Thinking about it, this is also a source of vexation. But this is not the real vexation. The real vexation is not understanding the fundamental matter of oneself. Therefore, even Bodhidharma had vexations, wanting to swallow them for you all, but his throat was too small; wanting to spit them out for you all, but his teeth were in the way. Unable to take it in, unable to let it go, he was vexed for nine years. If it weren't for Huike not sparing his life, he would often have no way to turn around, vexed to death. As the saying goes, 'If the ancestors are not enlightened, the calamity will befall their descendants.' Later, the master of the Lianhua Peak hermitage, coming here, was unwilling to stay with vexation. Nanyue Si Da, coming here, was unwilling to descend the mountain with vexation. Furthermore, Linji Yixuan and Deshan Xuanjian exhausted themselves examining pears, vexed that the alms bowl had no handle. Today, Guifeng is stirring up ignorance for him, breaking it down for you all from the beginning.' He struck the staff once, saying, 'One person has exposed cheeks behind their head, one person has no teeth in front, and several others are missing half of their nostrils.' There's no need for further investigation. You all should not stand here dozing off, unaware that the rice basket and pot at home have all been lost! If you don't believe it, just go home and check.

Zen Master Qiean Shouren of Changlu in Zhenzhou

A native of Shangyu in Yue. He relied on Zen Master Xuetang at Wuju Mountain. He heard Xuetang say, 'The brothers doing practice now are just like practicing archery. First, stabilize your feet, then practice the method. Later, even without intentional effort, because of long practice, every arrow hits the mark.' He shouted, 'Now the arrow has been shot! Look!' The master unconsciously fell back, making a gesture of dodging the arrow, and suddenly had a great awakening. Ascending the hall, he said, 'Hundreds of thousands of Samadhis, countless wonderful gates. Today, Qiean, I will not hesitate to exhaust my life, only to say one sentence.'

說與諸人。乃卓拄杖。下座。嘗頌臺山婆話云。開個燈心皁角鋪。日求升合度朝昏。只因風雨連綿久。本利一空愁倚門。

白楊順禪師法嗣

吉州青原如禪師

僧問。達磨未來時如何。師曰。生鐵鑄崑崙。曰來后如何。師曰。五彩畫門神。

云居如禪師法嗣

太平州隱靜圓極彥岑禪師

臺城人也。上堂。韓信打關。未免傷鋒犯手。張良燒棧。大似曳尾靈龜。既然席捲三秦。要且未能囊弓褁革。煙塵自靜。我國晏然。四海九州。盡歸皇化。自然牛閑馬放。風以時雨以時。五穀熟萬民安。大家齊唱村田樂。月落參橫夜向闌。上堂。今朝八月初五。好事分明為舉。嶺頭漠漠秋云。樹底鳴鳩喚雨。昨夜東海鯉魚。吞卻南山猛虎。雖然有照有用。畢竟無賓無主。唯有文殊普賢。住住我識得你。上堂。舉。正堂辯和尚室中問學者。蚯蚓為甚麼化為百合。師曰。客舍并州已十霜。歸心日夜憶咸陽無端更度桑乾水。卻望并州是故鄉。

鄂州報恩成禪師

上堂。秋雨乍寒。汝等諸人。青州布衫成就也未。良久。喝曰。云溪今日。冷處著一把火。便下座。

道場辯禪師法嗣

平江府覺報清禪師

上堂。舉僧問雲門如何是諸佛出身處。門曰。東山水上行。師曰。諸佛出

【現代漢語翻譯】告訴你們各位。於是拿起拄杖，走下座位。曾經吟誦臺山老婦的話說：『開個燈芯肥皂店，每天只求賣出夠用的量來維持生計。只因爲連綿的陰雨持續太久，本錢和利潤都賠光了，只能發愁地靠著門。』

白楊順禪師的弟子

吉州青原如禪師

有僧人問：『達磨（Bodhidharma，禪宗始祖）未來東土時是什麼樣子？』禪師說：『像是用生鐵鑄造的崑崙山（Kunlun，中國神話中的山名）。』僧人又問：『來之後又是什麼樣子？』禪師說：『像是用五彩顏料畫的門神。』

云居如禪師的弟子

太平州隱靜圓極彥岑禪師

是臺城人。上堂說法：『韓信（Han Xin，漢朝名將）攻打關隘，難免會受傷。張良（Zhang Liang，漢朝謀士）燒燬棧道，很像拖著尾巴的神龜。既然已經席捲了三秦之地，但還不能把弓箭收藏起來。煙塵自然會平息，我們的國家安然無恙，四海九州，都歸順於皇家的教化。自然牛羊悠閑，馬匹放牧，風調雨順，五穀豐登，萬民安樂。大家一起唱著鄉村田野的歌謠，月亮西沉，星星橫斜，夜色將盡。』上堂說法：『今天八月初五，好事分明地展現出來。山嶺上瀰漫著秋天的雲彩，樹底下斑鳩鳴叫著呼喚雨水。昨夜東海的鯉魚，吞掉了南山的猛虎。雖然有照有用，但畢竟沒有賓主之分。只有文殊（Manjusri，智慧的象徵）和普賢（Samantabhadra，大行的象徵），住住，我認識你們。』上堂說法：『舉例。正堂辯和尚在室內問學人：蚯蚓為什麼會變成百合？』禪師說：『我住在并州已經十年了，日夜思念著咸陽（Xianyang，秦朝首都），無緣無故地又渡過桑乾河（Sanggan River），回頭望去，卻覺得并州才是故鄉。』

鄂州報恩成禪師

上堂說法：『秋雨初寒，你們各位，青州布衫（Qingzhou cloth shirt，指樸素的衣著）準備好了嗎？』停頓片刻，大喝一聲說：『云溪（Yunxi，地名）今日，在寒冷的地方點燃一把火。』於是走下座位。

道場辯禪師的弟子

平江府覺報清禪師

上堂說法：『舉例。有僧人問雲門（Yunmen，禪宗大師）：如何是諸佛出身處？雲門說：東山水上行。』禪師說：『諸佛出

【English Translation】 I tell you all. Then he tapped his staff and stepped down from the seat. He once recited an old woman's saying from Mount Tai: 'Opening a lamp wick and soap shop, I only seek to sell enough each day to make a living. Just because the continuous rain has lasted too long, both capital and profit are lost, and I can only lean against the door in sorrow.'

Disciple of Zen Master Baiyang Shun

Zen Master Qingyuan Ru of Jizhou

A monk asked: 'What was Dharma (Bodhidharma, the first patriarch of Zen) like before he came to this land?' The Master said: 'Like Mount Kunlun (Kunlun, a mountain in Chinese mythology) cast in pig iron.' The monk asked again: 'What was he like after he came?' The Master said: 'Like door gods painted with five colors.'

Disciple of Zen Master Yunju Ru

Zen Master Yinji Yuanji Yancen of Taiping Prefecture

He was a native of Taicheng. Entering the hall, he said: 'When Han Xin (Han Xin, a famous general of the Han Dynasty) attacked the passes, he inevitably suffered injuries. When Zhang Liang (Zhang Liang, a strategist of the Han Dynasty) burned the plank roads, he was much like a divine turtle dragging its tail. Now that he has swept through the Three Qin lands, he still cannot put away his bows and arrows. The smoke and dust will naturally settle, and our country will be safe and sound. The four seas and nine provinces will all submit to the imperial teachings. Naturally, the cattle and sheep will be leisurely, and the horses will graze freely. The wind will be timely, and the rain will be timely. The five grains will ripen, and the people will be at peace. Everyone will sing the songs of the countryside, the moon will set, the stars will slant, and the night will be coming to an end.' Entering the hall, he said: 'Today is the fifth day of the eighth month, and good things are clearly revealed. Autumn clouds are spreading over the mountains, and turtledoves are calling for rain under the trees. Last night, a carp from the East Sea swallowed a fierce tiger from the Southern Mountain. Although there is illumination and function, there is ultimately no host or guest. Only Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great practice), stay, stay, I recognize you.' Entering the hall, he said: 'Example. Abbot Zheng Tangbian asked a student in the room: Why does an earthworm turn into a lily?' The Master said: 'I have lived in Bingzhou for ten years, and I think of Xianyang (Xianyang, the capital of the Qin Dynasty) day and night. For no reason, I crossed the Sanggan River (Sanggan River) again, and when I looked back, I felt that Bingzhou was my hometown.'

Zen Master Baoen Cheng of Ezhou

Entering the hall, he said: 'The autumn rain is just beginning to be cold. Have you all prepared your Qingzhou cloth shirts (Qingzhou cloth shirt, referring to simple clothing)?' After a moment of silence, he shouted: 'Today in Yunxi (Yunxi, place name), light a fire in a cold place.' Then he stepped down from the seat.

Disciple of Zen Master Daocheng Bian

Zen Master Juebao Qing of Pingjiang Prefecture

Entering the hall, he said: 'Example. A monk asked Yunmen (Yunmen, a Zen master): What is the place from which all Buddhas emerge? Yunmen said: Walking on the water of Dongshan.' The Master said: 'The Buddhas emerge

身處。東山水上行。石壓筍斜出。岸懸華倒生。

安吉州何山然首座

姑蘇人。侍正堂之久。入室次。堂問。貓兒為甚麼。偏愛捉老鼠。曰物見主眼卓豎。堂欣然因命分座。

黃龍忠禪師法嗣

成都府信相戒修禪師

上堂。舉。馬祖不安公案。乃曰。兩輪舉處煙塵起。電急星馳擬何止。目前不礙往來機。正令全施無表裡。丈夫意氣自沖天。我是我兮你是你。

袁州慈化寺普庵印肅禪師

宜春余氏子。生時祥光燭天長。師壽隆賢。授以法華。師曰。諸佛玄旨。貲悟於心。數墨循行何益於道。謁牧庵。問曰。萬法歸一。一歸何處。庵豎拂示之。有省。歸誦華嚴論。至達本情亡。知心體合。大悟。曰我今親契華嚴法界矣。說偈曰。捏不成團撥不開。何須南嶽又天臺。六根門首無人用。惹得胡僧特地來。後主慈化。上堂。三界惟心惟佛解。萬法惟識更誰知。迷悟本無權立化。恰如黃葉止兒啼。涅槃生死猶如夢。十聖三賢是阿誰。有物先天無相貌。言詮不及體阿彌。祇者阿彌是汝心。不勞逐相外邊尋。三僧祇劫隨時立。心心心即是如今。若人不了心非相。執境迷真著色聲。了色通聲無二體。山河大地說真經。敢問諸人。真經作么生說。良久。曰今古妙音無間歇。除非迦葉不聞聞。師

【現代漢語翻譯】現代漢語譯本身處東山，水上行走。石頭壓著竹筍斜著長出，懸崖邊花朵倒掛著生長。

安吉州何山然首座

姑蘇人，在正堂侍奉很久。一次入室請教，正堂問：『貓兒為什麼偏愛捉老鼠？』何山然回答：『（因為）貓見到主人，眼睛就特別精神。』正堂聽了很高興，於是就讓他分座講法。

黃龍忠禪師法嗣

成都府信相戒修禪師

上堂說法，舉了馬祖（Mazu，唐代禪宗大師）不安的公案，於是說：『兩輪轉動之處煙塵飛揚，像閃電和流星一樣快速，想要阻止它怎麼可能呢？眼前沒有阻礙，來來往往的機用，正令完全施展，沒有表裡。大丈夫意氣自衝霄漢，我是我啊，你是你。』

袁州慈化寺普庵印肅禪師

宜春余氏之子。出生時祥光照亮天空。普庵禪師在壽隆賢那裡，被授予《法華經》。普庵禪師說：『諸佛的玄妙旨意，應該在心中領悟，只是數著文字，按照經文去修行，對悟道有什麼益處呢？』於是去拜訪牧庵（Mu'an，禪師），問道：『萬法歸一，一歸何處？』牧庵豎起拂塵來開示他。普庵禪師有所領悟，回去誦讀《華嚴論》，讀到『達本情亡，知心體合』時，大徹大悟，說：『我現在親身契合華嚴法界了！』於是說偈語：『捏合不成團，撥弄也撥不開，何須再去南嶽（Nanyue，山名）又天臺（Tiantai，山名）？六根門首沒有人使用，惹得胡僧（指達摩）特地從西天來。』後來主持慈化寺，上堂說法：『三界唯心，唯佛所解，萬法唯識，還有誰能知道？迷惑和覺悟本來就沒有設立教化的必要，就像用黃葉來哄小孩停止啼哭一樣。涅槃和生死就像一場夢，十聖三賢又是誰呢？有個東西在天地產生之前就存在，沒有相貌，言語詮釋不及，它的本體就是阿彌陀佛（Amitabha）。要知道阿彌陀佛就是你的心，不用費力向外去尋找。三大阿僧祇劫（asamkhya kalpas，極長的時間單位）隨時可以建立，心心心就是現在。如果有人不明白心不是相，執著于外境，迷惑于真性，執著於色聲。明白了色和聲沒有兩個本體，山河大地都在說著真經。』敢問各位，真經是怎麼說的？』良久，說：『自古至今，美妙的聲音沒有間斷過，除非像迦葉（Kasyapa，佛陀十大弟子之一）一樣聽而不聞。』

【English Translation】 English version Dwelling. Walking on the water of Dongshan. Stones press against bamboo shoots growing askew. Flowers hang upside down on the cliff.

Chief Seat Ran of Heshan, Anji Prefecture

A native of Gusu. Served in the main hall for a long time. Once, during a private interview, the master of the hall asked: 'Why do cats particularly love to catch mice?' He replied: 'When a cat sees its master, its eyes become especially bright.' The master was pleased and ordered him to share the seat and expound the Dharma.

Dharma Heir of Zen Master Zhong of Huanglong

Zen Master Jiexiu of Xinxiang Monastery, Chengdu Prefecture

Ascending the Dharma hall, he cited the case of Mazu's (Mazu, a Zen master of the Tang Dynasty) restlessness, and then said: 'Where the two wheels turn, smoke and dust arise. How can one stop the speed of lightning and shooting stars? Before the eyes, there is no obstruction to the coming and going of the mechanism. The true command is fully exerted, without inside or outside. A true man's spirit soars to the sky. I am I, and you are you.'

Zen Master Pu'an Yin Su of Cihua Monastery, Yuanzhou

A son of the Yu family of Yichun. At birth, auspicious light illuminated the sky. The master, Shou Longxian,授以法華 presented him with the Lotus Sutra. The master said: 'The profound meaning of all Buddhas should be realized in the heart. Merely counting words and following the scriptures, what benefit is there for the path?' He then visited Mu'an (Mu'an, a Zen master) and asked: 'The myriad dharmas return to one; where does the one return?' Mu'an raised his whisk to show him. The master had an awakening. Returning, he recited the Avatamsaka Sutra. When he reached 'Attaining the original nature, emotions cease; knowing the mind and body unite,' he had a great enlightenment, saying: 'I am now intimately united with the Dharma Realm of the Avatamsaka!' He then spoke a verse: 'Cannot be kneaded into a ball, cannot be pushed open. Why go to Nanyue (Nanyue, a mountain) or Tiantai (Tiantai, a mountain)? At the gates of the six senses, no one uses them, attracting the barbarian monk (referring to Bodhidharma) to come from the West.' Later, he presided over Cihua Monastery. Ascending the Dharma hall, he said: 'The three realms are only mind, only the Buddha understands. The myriad dharmas are only consciousness; who else knows? Delusion and enlightenment originally have no need to establish teachings, just like using yellow leaves to stop a child from crying. Nirvana and birth-and-death are like a dream. Who are the ten saints and three sages? There is something that existed before heaven and earth, without form or appearance. Words cannot express it; its essence is Amitabha (Amitabha). Know that Amitabha is your mind. Do not laboriously seek outside. The three great asamkhya kalpas (asamkhya kalpas, extremely long units of time) can be established at any time. Mind, mind, mind is now. If a person does not understand that mind is not form, clinging to external objects, deluded by the true nature, attached to form and sound. Understanding that form and sound have no two bodies, the mountains, rivers, and earth are speaking the true sutra.' I dare to ask everyone, how is the true sutra spoken?' After a long silence, he said: 'From ancient times to the present, the wonderful sound has never ceased, unless one is like Kasyapa (Kasyapa, one of the Buddha's ten great disciples), hearing but not hearing.'

之廣津樑。崇塔廟。御災患。異跡不可勝紀。有問修何行業而得此。師向空畫一畫云。會么。曰不會。師曰。止止不須說。自讚曰。蒼天。蒼天。悟無生法。談不說禪。開兩片皮。括地該天。如何是佛。十萬八千。乾道五年。七月二十一日。書偈曰。乍雨乍晴寶象明。東西南北亂云橫。失珠無限人遭劫。幻應權機為汝清。擲筆而逝。

西禪璉禪師法嗣

遂寧府西禪第二代希秀禪師

上堂曰。秋光將半暑氣漸消。鴻雁橫空。點破碧天似水。猿猱掛樹。撼翻玉露如珠。直饒對此明機。未免認龜作鱉。且道。應時應節一句。作么生道。野色並來三島月。溪光分破五湖秋。

凈居尼溫禪師法嗣

溫州凈居尼無相法燈禪師

上堂。拈拄杖卓曰。觀音出普賢入。文殊水上穿靴立。抬頭鷂子過新羅。石火電光追不及。咄。

大溈果禪師法嗣

荊門軍玉泉窮谷宗璉禪師

合州董氏子。開堂日。問答已。乃曰。衲僧向人天眾前。一問一答。一擒一縱。一卷一舒。一挨一拶。須是具金剛眼睛始得。若是念話之流。君向西秦。我之東魯。于宗門中。殊無所益。這一段事。不在有言。不在無言。不礙有言。不礙無言。古人垂一言半句。正如國家兵器。不得已而用之。橫說豎說。祇要控

【現代漢語翻譯】現代漢語譯本：是通往廣闊世界的橋樑。崇敬佛塔和寺廟，抵禦災難。奇異的事蹟數不勝數。有人問他修了什麼行業才能得到這些？禪師向空中畫了一下說：『會了嗎？』那人說：『不會。』禪師說：『算了算了，不用說了。』他自讚道：『蒼天啊，蒼天啊，領悟了無生法，談論不說禪，開啟兩片皮囊，包括大地涵蓋天空。什麼是佛？十萬八千。』乾道五年七月二十一日，寫下偈語說：『乍雨乍晴寶象明，東西南北亂云橫。失珠無限人遭劫，幻應權機為汝清。』然後擲筆去世。西禪璉禪師的法嗣遂寧府西禪第二代希秀禪師上堂說法：『秋光將半，暑氣漸消。鴻雁橫空，點破碧天似水。猿猱掛樹，撼翻玉露如珠。即使對此明察秋毫，也難免認龜作鱉。那麼，應時應節的一句，該怎麼說呢？野色並來三島月，溪光分破五湖秋。』凈居尼溫禪師的法嗣溫州凈居尼無相法燈禪師上堂說法。拿起拄杖敲擊說：『觀音（Avalokiteśvara）出，普賢（Samantabhadra）入，文殊（Manjusri）水上穿靴立。抬頭鷂子過新羅（Silla），石火電光追不及。咄！』大溈果禪師的法嗣荊門軍玉泉窮谷宗璉禪師合州董氏之子。開堂說法日，問答完畢后說：『衲僧在人天大眾面前，一問一答，一擒一縱，一卷一舒，一挨一拶，必須具備金剛眼睛才行。如果是念話之流，你向西秦，我之東魯，對於宗門之中，殊無益處。這一段事，不在有言，不在無言，不礙有言，不礙無言。古人垂一言半句，正如國家兵器，不得已而用之。橫說豎說，只要控制…』

【English Translation】 English version: Is the broad bridge to the vast world. Reveres pagodas and temples, and wards off disasters. Extraordinary events are too numerous to record. Someone asked what kind of practice he cultivated to attain this. The Chan master drew a stroke in the air and said, 'Do you understand?' The person said, 'No, I don't.' The Chan master said, 'Stop, stop, no need to speak.' He praised himself, saying, 'Oh, heavens, oh, heavens, realized the unproduced Dharma, speaks of not speaking Chan, opens the two pieces of skin, encompasses the earth and covers the sky. What is Buddha? One hundred and eight thousand.' On the twenty-first day of the seventh month of the fifth year of Qiandao, he wrote a verse saying, 'Now rain, now clear, the precious image shines, east, west, north, and south, chaotic clouds lie across. Countless people suffer calamity from losing the pearl, illusory responses and expedient devices are for you to purify.' Then he threw down his pen and passed away. Successor of Chan Master Lian of Xichan Second Generation Chan Master Xixiu of Xichan in Suining Prefecture Ascending the hall, he said, 'Autumn light is halfway through, the summer heat gradually fades. Wild geese cross the sky, piercing the azure sky like water. Monkeys hang on trees, shaking down jade dew like pearls. Even if you are keenly aware of this, you will inevitably mistake a turtle for a鱉(biē, a type of turtle)。 Then, how should one speak the phrase that corresponds to the time and season? The colors of the wild come together with the moon of the three islands, the light of the stream divides the autumn of the five lakes.' Successor of Nun Wen of Jingju Chan Master Wuxiang Fadeng, a nun of Jingju in Wenzhou Ascending the hall, he took up his staff and struck it, saying, 'Avalokiteśvara (Guanyin) goes out, Samantabhadra (Puxian) enters, Manjusri (Wenshu) stands on the water wearing boots. Looking up, a hawk flies over Silla (Xinluo), a flash of lightning cannot be caught up with. Tut!' Successor of Chan Master Guo of Dawei Chan Master Zonglian of Qionggu, Yuquan, Jingmen Army A son of the Dong family in Hezhou. On the day of opening the hall, after the questions and answers, he said, 'A monk, before the assembly of humans and gods, with one question and one answer, one capture and one release, one roll and one stretch, one push and one squeeze, must possess the vajra eyes. If you are of the reciting-words type, you go to Western Qin, and I will go to Eastern Lu, which is of no benefit to the Chan school. This matter is not in words, not in no-words, not hindered by words, not hindered by no-words. The ancients left a word or half a sentence, just like the weapons of the state, used only as a last resort. Speaking horizontally and speaking vertically, just control...'

人入處。其實不在言句上。今時人。不能一徑徹證根源。祇以語言文字。而為至道。一句來一句去。喚作禪道。喚作向上向下。謂之菩提涅槃。謂之祖師巴鼻。正似鄭州出曹門。從上宗師會中。往往真個以行腳為事底。才有疑處。便對眾抉擇。祇一句下見諦明白。造佛祖直指不傳之宗。與諸有情。盡未來際同得同證。猶未是泊頭處。豈是空開唇皮。胡言漢語來。所以南院示眾云。諸方祇具啐啄同時眼。不具啐啄同時用。時有僧問。如何是啐啄同時用。院曰。作家不啐啄。啐啄同時失。僧曰。猶是學人問處。院曰。如何是你問處。僧曰。失院便打。其僧不契。后至雲門會中。因二僧舉此話。一僧曰。當時南院棒折那。其僧忽悟。即回南院。院已遷化。時風穴作維那。問曰。你是問先師啐啄同時話底僧那。僧曰是。穴曰。你當時如何。曰我當時。如在燈影里行。穴曰。你會也。師乃召大眾曰。暗穿玉線。密度金針。如水入水。似金博金。敢問大眾。啐啄同時是親切處。因甚卻失。若也會得。堪報不報之恩。共助無為之化。便可橫身宇宙。獨步大方。若跳不出。依前祇在架子下。上堂。拈拄杖曰。破無明暗。截生死流。度三有城。泛無為海。須是識這個始得。乃召大眾曰。喚作拄杖則觸。不喚作拄杖則背。若也識得。荊棘林

【現代漢語翻譯】現代漢語譯本：人們進入之處，實際上並不在于言語文字上。現在的人們，不能直接徹底地證悟根源，只把語言文字當作最高的真理。一句來一句去，稱作禪道，稱作向上向下，稱作菩提涅槃，稱作祖師的訣竅。這就像從鄭州出來卻走曹門一樣（比喻方向錯誤）。從前的宗師們，往往真正以遊方參學為要事，一有疑問，便在眾人面前決斷選擇，只在一句話下就能見地明白，創造佛祖直指人心、不立文字的宗風，與所有眾生，在未來的無盡時空中一同證得。但這還不是最終的歸宿之處，豈能只是空張嘴皮，胡說八道呢？所以南院和尚開示大眾說：『各方禪師只具備啐啄同時的眼光，不具備啐啄同時的運用。』當時有僧人問：『如何是啐啄同時的運用？』南院說：『真正的內行不進行啐啄，啐啄同時就失去了。』僧人說：『這還是學人發問的地方。』南院說：『哪裡是你發問的地方？』僧人說：『如果說錯了，就捱打。』這個僧人沒有領悟。後來到了雲門禪師的道場，因為兩個僧人提起這件事，一個僧人說：『當時南院應該把棒子打斷。』這個僧人忽然領悟了，立即回到南院，南院和尚已經圓寂。當時風穴禪師擔任維那（寺院中的職務），問他說：『你是問先師啐啄同時話的那個僧人嗎？』僧人說是。風穴說：『你當時怎麼樣？』僧人說：『我當時，就像在燈影里行走一樣。』風穴說：『你明白了。』風穴於是召集大眾說：『在黑暗中穿玉線，秘密地度過金針，如水流入水中，似金粘合黃金。』敢問各位，啐啄同時是最親切的地方，為什麼反而會失去呢？如果能夠領會，就能報答無法報答的恩情，共同輔助無為的教化，便可以橫身宇宙，獨自走在廣闊的大地上。如果跳不出去，依舊只是在架子下。』上堂時，拿起拄杖說：『破除無明黑暗，截斷生死之流，度過三有之城，泛遊無為之海，必須認識這個才行。』於是召集大眾說：『稱它為拄杖就錯了，不稱它為拄杖也錯了。如果認識了這個，荊棘林』

【English Translation】 English version: The place where people enter is actually not in words and sentences. People nowadays cannot directly and thoroughly realize the root source, but only regard language and writing as the ultimate truth. Going back and forth with sentences, they call it 'Chan path,' call it 'upward and downward,' call it 'Bodhi and Nirvana,' call it 'the patriarch's secret.' This is just like going out of Zhengzhou but taking the Cao Gate (a metaphor for going in the wrong direction). The former masters often truly took wandering and studying as important matters. Whenever there was a doubt, they would make a decision in front of everyone, and they could understand the truth with just one sentence, creating the ancestral style of directly pointing to the human heart without establishing words, and together with all sentient beings, they would attain the same realization in the endless future. But this is not the final destination. How can it be just opening the mouth and talking nonsense? Therefore, Abbot Nanyuan instructed the public, saying, 'The Chan masters of all directions only have the eye of simultaneous pecking, but do not have the application of simultaneous pecking.' At that time, a monk asked, 'What is the application of simultaneous pecking?' Nanyuan said, 'A true expert does not peck; simultaneous pecking is lost.' The monk said, 'This is still where the student asks.' Nanyuan said, 'Where is your asking place?' The monk said, 'If I say it wrong, I will be beaten.' This monk did not understand. Later, when he arrived at the monastery of Zen Master Yunmen, because two monks mentioned this matter, one monk said, 'At that time, Nanyuan should have broken the stick.' This monk suddenly understood and immediately returned to Nanyuan, but Abbot Nanyuan had already passed away. At that time, Zen Master Fengxue was serving as the director (a position in the monastery), and asked him, 'Are you the monk who asked the late master about the simultaneous pecking?' The monk said yes. Fengxue said, 'How were you at that time?' The monk said, 'At that time, I was like walking in the shadows of a lamp.' Fengxue said, 'You understand.' Fengxue then summoned the public and said, 'Threading jade thread in the dark, secretly passing the golden needle, like water flowing into water, like gold adhering to gold.' May I ask everyone, simultaneous pecking is the most intimate place, why is it lost instead? If you can understand it, you can repay the kindness that cannot be repaid, and jointly assist the unconditioned teaching, then you can lie across the universe and walk alone on the vast earth. If you cannot jump out, you are still just under the frame.' When ascending the hall, he picked up the staff and said, 'Break through the darkness of ignorance, cut off the stream of birth and death, cross the city of the three realms, and swim in the sea of non-action. You must recognize this to succeed.' Then he summoned the public and said, 'Calling it a staff is wrong, not calling it a staff is also wrong. If you recognize this, the thorny forest'

中撒手。是非海里橫身。脫或未然。普賢乘白象。土宿跨泥牛。參。上堂。一切數句非數句。與吾靈覺何交涉。師曰。永嘉恁么道。大似含元殿上更覓長安。殊不知。有水皆含月。無山不帶云。雖然如是。三十年後。趙婆酤醋。上堂。宗乘一唱殊途絕。萬別千差俱泯滅。通身是口難分雪。金剛腦後三斤鐵。好大哥。僧問。保壽開堂。三聖推出一僧。保壽便打。意旨如何。師曰。利動君子。曰為復棒頭有眼。為復見機而作。師曰。獼猴系露柱。曰祇如三聖道。你恁么為人。瞎卻鎮州一城人眼。又作么生。師曰。錦上鋪華又一重。問行腳逢人時如何。師曰。一不成二不是。曰行腳不逢人時如何。師曰。虎咬大蟲。曰祇如慈明道。釣絲絞水。意作么生。師曰。水浸鋼石卵。問三聖道。我逢人即出。出則不為人。意旨如何。師曰。兵行詭道。曰興化道。我逢人則不出。出則便為人。又作么生。師曰。綿裹秤錘。問不落因果。為甚麼墮野狐身。師曰。廬山五老峰。曰不昧因果。為甚麼脫野狐身。師曰。南嶽三生藏。曰祇如不落不昧。未審是同是別。師曰。倚天長劍逼人寒。問初生孩子。還具六識也無。趙州道。急水上打毬子。意旨如何。師曰。兩手扶犁水過膝。曰祇如僧又問投子。急水上打毬子。意旨如何。曰唸唸不停流。又作

【現代漢語翻譯】現代漢語譯本撒手人寰，從是非的苦海中解脫出來。但真的解脫了嗎？普賢菩薩騎著白象，土宿星君跨著泥牛。參！（師父）上堂說法：一切言語和非言語，與我的靈性覺悟有什麼關係呢？師父說：永嘉玄覺這樣說，就像在含元殿上還要尋找長安一樣。殊不知，有水的地方都映著月亮，沒有山的地方不帶著雲彩。雖然是這樣，三十年後，趙婆還在賣醋。（師父）上堂說法：宗門的宗旨一經唱出，所有不同的道路都斷絕了，萬種差別都消失了。全身都是嘴也難以分辨清楚，金剛的後腦勺上還有三斤鐵。好大哥！有僧人問：保壽禪師開堂說法，三聖禪師推出一個僧人，保壽禪師就打。這是什麼意思？師父說：利益驅使君子行動。（僧人）問：是棒頭有眼，還是見機行事？師父說：就像獼猴被拴在露柱上。（僧人）問：如果三聖禪師說：『你這樣為人，瞎了鎮州一城人的眼睛』，又該怎麼說？師父說：這是錦上添花，又多了一重。（僧人）問：行腳參訪時遇到人該怎麼辦？師父說：一不成，二不是。（僧人）問：行腳參訪時沒有遇到人該怎麼辦？師父說：老虎咬大蟲。（僧人）問：如果慈明禪師說：『釣絲絞水』，是什麼意思？師父說：就像水浸泡著鋼鐵做的蛋。（僧人）問：三聖禪師說：『我遇到人就出，出了就不為人』，是什麼意思？師父說：用兵要用計謀。（僧人）問：興化禪師說：『我遇到人就不出，出了就為人』，又該怎麼說？師父說：就像用棉花包裹著秤錘。（僧人）問：不落入因果，為什麼會墮入野狐身？師父說：就像廬山的五老峰。（僧人）問：不昧因果，為什麼能脫離野狐身？師父說：就像南嶽的三生藏。（僧人）問：如果說不落和不昧，不知道是相同還是不同？師父說：倚天的長劍逼人寒冷。（僧人）問：初生的孩子，還有六識嗎？趙州禪師說：『急水上打毬子』，是什麼意思？師父說：兩手扶著犁，水已經沒過膝蓋。（僧人）問：如果僧人又問投子禪師：『急水上打毬子』，是什麼意思？（投子禪師）說：唸唸不停留。

【English Translation】 English version To let go in the midst of it all, to break free from the sea of right and wrong. But is it truly liberation? Samantabhadra (Puxian) rides a white elephant, and the Earth Star (Tuxing) straddles a mud ox. Meditate on this! (The Master) ascends the Dharma hall: All words and non-words, what do they have to do with my spiritual awakening? The Master says: Yongjia Xuanjue (Yongjia) saying it like that is like searching for Chang'an (Chang'an) within the Hanyuan Palace. Little does he know, wherever there is water, it reflects the moon; wherever there is a mountain, it is adorned with clouds. Even so, thirty years later, Old Woman Zhao is still selling vinegar. (The Master) ascends the Dharma hall: Once the essence of the Zen school is proclaimed, all different paths are cut off, and myriad distinctions vanish. Even with the whole body as a mouth, it's hard to explain clearly; even with three pounds of iron behind the Vajra's (Jingang) head. Good brother! A monk asks: When Baoshou (Baoshou) opened the Dharma hall, Sansheng (Sansheng) presented a monk, and Baoshou (Baoshou) immediately struck him. What is the meaning of this? The Master says: Profit motivates the noble person. (The monk) asks: Is it that the stick has eyes, or is it acting according to the situation? The Master says: It's like a monkey tied to a pillar. (The monk) asks: If Sansheng (Sansheng) says, 'You act like this, blinding the eyes of everyone in the town of Zhenzhou (Zhenzhou),' what should be said? The Master says: It's adding flowers to brocade, another layer on top. (The monk) asks: What should be done when encountering someone while traveling? The Master says: One is not achieved, two is not right. (The monk) asks: What should be done when not encountering anyone while traveling? The Master says: A tiger bites a big worm. (The monk) asks: If Ciming (Ciming) says, 'Fishing line tangles water,' what does it mean? The Master says: It's like water soaking a steel egg. (The monk) asks: Sansheng (Sansheng) says, 'I come out when I meet someone, and when I come out, it's not for the sake of others,' what does it mean? The Master says: In warfare, use deception. (The monk) asks: Xinghua (Xinghua) says, 'I don't come out when I meet someone, and when I come out, it's for the sake of others,' what should be said? The Master says: It's like wrapping a steelyard weight in cotton. (The monk) asks: Why does one fall into the body of a wild fox if one does not fall into cause and effect? The Master says: It's like the Five Old Peaks of Mount Lu (Lushan). (The monk) asks: Why can one escape the body of a wild fox if one is not ignorant of cause and effect? The Master says: It's like the Three Lives Store of Mount Nan (Nanyue). (The monk) asks: If one says 'not falling' and 'not being ignorant,' are they the same or different? The Master says: A sky-reaching sword chills people. (The monk) asks: Does a newborn child have the six consciousnesses? Zhaozhou (Zhaozhou) says, 'Hitting a ball on rushing water,' what does it mean? The Master says: Both hands hold the plow, and the water is already over the knees. (The monk) asks: If a monk asks Touzi (Touzi) again, 'Hitting a ball on rushing water,' what does it mean? (Touzi) says: Thoughts never cease flowing.

么生。師曰。水晶甕里浸波斯。問楊岐道。三腳驢子弄蹄行。意旨如何。師曰。過蓬州了便到巴州。

潭州大溈行禪師

上堂。橫拄杖曰。你等諸人。若向這裡會去。如紀信登九龍之輦。不向這裡會去。似項羽失千里烏騅。饒你總不恁么。落在無事甲里。若向這裡。撥得一路。轉得身。吐得氣。山僧與你拄杖子。遂靠拄杖下座。上堂。不是心。不是佛。不是物。且道。是個甚麼。不在內。不在外。不在中間。畢竟在甚麼處。苦苦。有口說不得。無家何處歸。

潭州道林淵禪師

僧問。鐘未鳴。鼓未響。拓缽向甚麼處去。德山。便低頭歸方丈。意旨如何。師曰。奔電迸火。曰。巖頭道這老漢未會末後句在。又作么生。師曰。相隨來也。曰巖頭密啟其意。未審。那裡是他密啟處。師曰。萬年松在祝融峰。曰雖然如是。祇得三年。三年後果遷化。還端的也無。師曰。嚤呢噠唎吽㗶吒。臨示寂上堂。拈拄杖示眾曰。離卻色聲言語。道將一句來。眾無對。師曰。動靜聲色外。時人不肯對。世間出世間。畢竟使誰會。言訖倚杖而逝。

隨州大洪老衲祖證禪師

潭州潘氏子。上堂。萬象之中獨露身。如何說個獨露底道理。豎起拂子曰。到江吳地盡。隔岸越山多。僧問。雲門問僧。光明寂照遍河

【現代漢語翻譯】么生（是什麼）。

師（禪師）曰：『水晶甕里浸波斯（比喻珍貴之物被置於美好的環境中，卻無法發揮其真正價值）。』

問：『楊岐道（楊岐禪師）：「三腳驢子弄蹄行（比喻不協調或不合邏輯的事物）」，意旨如何？』

師（禪師）曰：『過蓬州了便到巴州（比喻事情進展順利，自然而然地到達目的地）。』潭州大溈行禪師上堂（禪師登上法座說法）。

橫拄杖曰：『你等諸人（你們這些人），若向這裡會去（如果能在這裡領會），如紀信登九龍之輦（如同紀信代漢高祖赴死，登上象徵榮耀的九龍車）。不向這裡會去（如果不能在這裡領會），似項羽失千里烏騅（如同項羽失去心愛的烏騅馬，英雄末路）。饒你總不恁么（即使你們都不是這樣），落在無事甲里（也只是落入無所事事的境地）。若向這裡（如果能在這裡），撥得一路（找到出路），轉得身（改變方向），吐得氣（舒緩一口氣），山僧與你拄杖子（我就把手中的拄杖給你）。』遂靠拄杖下座（說完便靠著拄杖走下法座）。

上堂（禪師登上法座說法）。

『不是心（不是心），不是佛（不是佛），不是物（不是物），且道（那麼說來），是個甚麼（它是什麼）？不在內（不在內），不在外（不在外），不在中間（不在中間），畢竟在甚麼處（究竟在哪裡）？』苦苦（真是苦啊）！有口說不得（有口也說不出來），無家何處歸（沒有家，又該歸向何處）？』潭州道林淵禪師僧問：『鐘未鳴（鐘沒有敲響），鼓未響（鼓沒有敲響），拓缽向甚麼處去（托缽該往哪裡去）？德山（德山宣鑒禪師）便低頭歸方丈（就低頭回到自己的房間），意旨如何？』

師（禪師）曰：『奔電迸火（如同閃電和火花一樣迅速）。』

曰：『巖頭道（巖頭全豁禪師）：「這老漢未會末後句在（這個老傢伙還沒有領會最後一句話）」，又作么生（又該怎麼理解）？』

師（禪師）曰：『相隨來也（跟隨而來）。』

曰：『巖頭密啟其意（巖頭私下透露了他的意思），未審（不知道），那裡是他密啟處（哪裡是他透露的地方）？』

師（禪師）曰：『萬年松在祝融峰（萬年松生長在祝融峰上）。』

曰：『雖然如是（即使是這樣），祇得三年（也只有三年）。三年後果遷化（三年後果然圓寂），還端的也無（這真的是最終的結局嗎）？』

師（禪師）曰：『嚤呢噠唎吽㗶吒（咒語，無法解釋具體含義）。』

臨示寂上堂（臨近圓寂時登上法座說法）。

拈拄杖示眾曰：『離卻色聲言語（離開一切色相、聲音和言語），道將一句來（說出一句話來）。』眾無對（眾人無言以對）。

師（禪師）曰：『動靜聲色外（在動靜、聲音和色相之外），時人不肯對（世人都不肯回答）。世間出世間（世間和出世間），畢竟使誰會（究竟讓誰來領會）？』言訖倚杖而逝（說完便靠著拄杖圓寂了）。隨州大洪老衲祖證禪師潭州潘氏子（潭州潘氏之子）。

上堂（禪師登上法座說法）。

『萬象之中獨露身（在萬象之中，唯有自性獨自顯露）。』如何說個獨露底道理（如何解釋這個獨自顯露的道理）？豎起拂子曰：『到江吳地盡（到了長江，吳國的地界就到了盡頭），隔岸越山多（隔著江岸，越國的山巒卻很多）。』

僧問：『雲門問僧（雲門文偃禪師問僧人），光明寂照遍河

【English Translation】 What is it?

The Master said: 'Soaking Persian goods in a crystal jar (a metaphor for placing something precious in a beautiful environment, but failing to realize its true value).'

Asked: 'Yangqi (Yangqi Fanghui, a Chan master) said: "A three-legged donkey trots along (a metaphor for something uncoordinated or illogical)." What is the meaning of this?'

The Master said: 'After passing Pengzhou, you arrive at Bazhou (a metaphor for things progressing smoothly and naturally reaching their destination).' Chan Master Xing of Dawei Temple in Tanzhou Entering the hall (the Chan master ascends the Dharma seat to give a sermon).

Holding up his staff, he said: 'You all, if you can understand here, it's like Ji Xin ascending the chariot of nine dragons (like Ji Xin sacrificing himself for Emperor Gaozu of Han, ascending the chariot symbolizing glory). If you cannot understand here, it's like Xiang Yu losing his beloved horse, Wuzhui (like Xiang Yu losing his beloved horse, Wuzhui, a hero at the end of his road). Even if you are not like this, you will fall into a state of idleness. If you can find a way out here, change direction, and take a breath, I will give you my staff.' Then he leaned on his staff and descended from the seat. Entering the hall (the Chan master ascends the Dharma seat to give a sermon).

'It is not mind, it is not Buddha, it is not a thing. Then what is it? It is not inside, it is not outside, it is not in the middle. Where is it ultimately?' How bitter! It cannot be spoken, where does one return without a home?' Chan Master Yuan of Daolin Temple in Tanzhou A monk asked: 'The bell has not rung, the drum has not sounded, where does one go to beg for alms? Deshan (Deshan Xuanjian, a Chan master) lowered his head and returned to his room. What is the meaning of this?'

The Master said: 'Like a flash of lightning and a spark of fire.'

He said: 'Yantou (Yantou Quanhuo, a Chan master) said: "This old man has not understood the final phrase." What does that mean?'

The Master said: 'Following along.'

He said: 'Yantou secretly revealed his meaning. I don't know, where did he secretly reveal it?'

The Master said: 'The ten-thousand-year pine is on Mount Zhurong.'

He said: 'Even so, it only lasts three years. After three years, he passed away. Is this truly the end?'

The Master said: 'Mani dali hong zha (a mantra, the specific meaning of which cannot be explained).'

On the verge of passing away, he entered the hall and addressed the assembly.

Holding up his staff, he showed it to the assembly and said: 'Apart from form, sound, and language, say a phrase.' The assembly was silent.

The Master said: 'Outside of movement, stillness, sound, and form, people are unwilling to answer. The mundane and the transcendent, who will ultimately understand?' After speaking, he leaned on his staff and passed away. Chan Master Zuzheng, the Old Monk of Dahong Temple in Suizhou The son of the Pan family of Tanzhou.

Entering the hall (the Chan master ascends the Dharma seat to give a sermon).

'Alone, the self is revealed amidst all phenomena.' How can one explain the principle of this solitary revelation? Raising his whisk, he said: 'Reaching the Yangtze River, the land of Wu ends; across the bank, there are many mountains of Yue.'

A monk asked: 'Yunmen (Yunmen Wenyan, a Chan master) asked a monk, "The light of stillness shines everywhere"

沙。豈不是張拙秀才語。僧云。是。門云。話墮也。未審。那裡是這僧話墮處。師曰。鮎魚上竹竿。問離卻言句。請師直指。師豎拂子。僧曰。還有向上事也無。師曰。有曰。如何是向上事。師曰。速禮三拜。

隆興府泐潭山堂德淳禪師

上堂。俱胝一指頭。一毛拔九牛。華岳連天碧。黃河徹底流。截卻指。急回眸。青箬笠前無限事。綠蓑衣底一時休。

常州宜興保安復庵可封禪師

福州林氏子。上堂。天寬地大風。清月白。此是海宇清平底時節。衲僧家等閑問著。十個有五雙知有。祇如夜半華嚴池吞卻楊子江。開明橋撞倒平山塔。是汝諸人還知么。若也知去。試向非非想天。道將一句來。其或未知。擲下拂子曰。須是山僧拂子始得。

隆興府石亭野庵祖璇禪師

上堂。曰吃粥了也未。趙州無忌諱。更令洗缽盂。太煞沒巴鼻。悟去由來不丈夫。這僧那免受涂糊。有指示。無指示。韶石四楞渾塌地。入地獄如箭射。云岫清風生大廈。相逢𢹂手上高山。作者應須辨真假真假。分若為論。午夜寒蟾出海門。

潭州石霜宗鑒禪師

上堂。曰送舊年迎新歲。動用不離光影內。澄輝湛湛夜堂寒。借問諸人會不會。若也會。增瑕颣。若不會。依前昧。與君指個截流機。白雲更在青

【現代漢語翻譯】現代漢語譯本沙。這難道不是張拙秀才說的話嗎？僧人回答：『是。』禪師說：『你話語落入窠臼了。』（禪師）追問：『不知，這僧人哪裡話語落入窠臼了？』禪師說：『鮎魚上竹竿。』（僧人）問：『拋開言語，請禪師直接指示。』禪師豎起拂子。僧人說：『還有更進一步的境界嗎？』禪師說：『有。』（僧人）問：『如何是更進一步的境界？』禪師說：『趕快禮拜三下。』

隆興府泐潭山堂德淳禪師

上堂開示：俱胝（Kuti，人名）的一根手指，能從一頭牛身上拔下九根毛。華岳（Hua Mountain，山名）高聳入雲，一片碧綠，黃河（Yellow River，河流名）水流到底。截斷手指，趕緊回頭看。戴著青箬笠，過去的事情都已了結，披著綠蓑衣，一切都暫時放下。

常州宜興保安復庵可封禪師

福州林氏的子弟，上堂開示：天寬地大，風清月白，這是天下太平的時候。我們出家人隨便問一句，十個人里有五雙知道。比如夜半時分，華嚴池（Huayan Pond）吞沒了楊子江（Yangzi River），開明橋（Kaiming Bridge）撞倒了平山塔（Pingshan Pagoda），你們這些人還知道嗎？如果知道，試著向非非想天（highest realm of formless world）說一句。如果不知道，放下拂子說：『必須是山僧的拂子才行。』

隆興府石亭野庵祖璇禪師

上堂開示：說『吃粥了嗎？』趙州（Zhaozhou，禪師名）沒有顧忌，更讓人洗缽盂（begging bowl）。真是太沒來由了。領悟了，本來就不是大丈夫所為。這僧人難免要被涂糊。有沒有指示，韶石（Shaoshi，山名）四面都是塌陷的。入地獄像箭一樣快。云岫（Yunxiu，山名）清風吹進大廈。相逢攜手上高山。作者應該辨別真假。真假如何分辨？午夜寒冷的月亮從海面升起。

潭州石霜宗鑒禪師

上堂開示：說送走舊年，迎來新年，所有活動都離不開光影。清澈的光輝照耀著寒冷的夜堂，請問各位是否領會？如果領會了，反而會增加瑕疵。如果不領會，依舊是迷惑。我給你們指出一個截斷水流的契機，白雲還在青山之上。

【English Translation】 English version Sha. Isn't this what Scholar Zhangzhuo said? The monk replied: 'Yes.' The master said: 'Your words have fallen into a trap.' (The master) further asked: 'I don't know, where did this monk's words fall into a trap?' The master said: 'A catfish climbs up a bamboo pole.' (The monk) asked: 'Apart from words, please directly point it out, Master.' The master raised his whisk. The monk said: 'Is there anything beyond this?' The master said: 'Yes.' (The monk) asked: 'What is beyond this?' The master said: 'Quickly bow three times.'

Zen Master Dechun of Letan Mountain Hall, Longxing Prefecture

Ascending the hall: Kuti's (Kuti, name of a person) one finger can pull nine hairs from an ox. Mount Hua (Hua Mountain, name of a mountain) soars into the sky, all green, and the Yellow River (Yellow River, name of a river) flows to the bottom. Cut off the finger, quickly turn your head. Wearing a green bamboo hat, the past is over, wearing a green raincoat, everything is temporarily put down.

Zen Master Kefeng of Bao'an Fuan, Yixing, Changzhou

A son of the Lin family from Fuzhou, ascending the hall: The sky is wide and the earth is vast, the wind is clear and the moon is bright, this is a time of peace in the world. When we monks casually ask, five out of ten know. For example, at midnight, Huayan Pond (Huayan Pond) swallows the Yangtze River (Yangzi River), and Kaiming Bridge (Kaiming Bridge) knocks down Pingshan Pagoda (Pingshan Pagoda), do you all know this? If you know, try to say a sentence to the realm of Neither Perception nor Non-Perception (highest realm of formless world). If you don't know, put down the whisk and say: 'It must be this mountain monk's whisk.'

Zen Master Zuxuan of Yaan Hermitage, Shiting, Longxing Prefecture

Ascending the hall: Saying 'Have you eaten porridge?' Zhaozhou (Zhaozhou, name of a Zen master) has no reservations, and even asks people to wash the begging bowl. It's really unreasonable. If you understand, it's not what a great man would do. This monk will inevitably be smeared. Whether there is instruction or not, all four sides of Shaoshi Mountain (Shaoshi, name of a mountain) are collapsing. Entering hell is as fast as an arrow. The clear wind of Yunxiu (Yunxiu, name of a mountain) blows into the mansion. Meeting and holding hands to climb high mountains. The author should distinguish between true and false. How to distinguish between true and false? The cold moon rises from the sea at midnight.

Zen Master Zongjian of Shishuang, Tanzhou

Ascending the hall: Saying goodbye to the old year and welcoming the new year, all activities are inseparable from light and shadow. Clear brilliance shines on the cold night hall, may I ask if you all understand? If you understand, it will increase flaws. If you don't understand, it is still confusion. I will point out a chance to cut off the flow, the white clouds are still above the green mountains.

山外。

石頭回禪師法嗣

南康軍云居蓬庵德會禪師

重慶府何氏子。上堂。舉教中道。若見諸相非相。即見如來。作么生是非相底道理。佯走詐羞偷眼覷。竹門斜掩半枝華。

南嶽下十七世

教忠光禪師法嗣

泉州法石中庵慧空禪師

贛州蔡氏子。春日上堂。拈拄杖。卓一下曰。先打春牛頭。又卓一下曰。后打春牛尾。驚起虛空。入藕絲里。釋迦無路潛蹤。彌勒急走千里。文殊卻知落處。拊掌大笑歡喜。且道。歡喜個甚麼。春風昨夜入門來。便見千華生碓觜。上堂。千家樓閣。一霎秋風。祇知襟袖涼生。不覺園林落葉。於斯薦得觸處全真。其或未然。且作寒溫相見。上堂。舉。金剛經云。佛告須菩提。爾所國土中。所有眾生。若干種心。如來悉知。何以故。如來說諸心。皆為非心。是名為心。要會么。春風得意馬蹄疾。一日看盡長安華。僧問。先佛垂範。禁足安居。未審。是何宗旨。曰琉璃缽內拓須彌。僧便喝。師便打。

臨安府凈慈混源曇密禪師

天臺盧氏子。依資福道榮出家。十六圓具習臺教。棄參大慧于徑山。謁雪巢一此庵元。入閩留東西禪。無省發。之泉南。教忠俾悅眾。解職歸前資。偶舉。香嚴擊竹因緣。豁然契悟。述偈呈忠。忠舉玄沙未徹語

【現代漢語翻譯】現代漢語譯本石頭回禪師法嗣

南康軍云居蓬庵德會禪師

重慶府何氏子。上堂。舉教中道：『若見諸相非相，即見如來（Tathagata，如來）。』作么生是非相底道理？佯走詐羞偷眼覷，竹門斜掩半枝華。

南嶽下十七世

教忠光禪師法嗣

泉州法石中庵慧空禪師

贛州蔡氏子。春日上堂。拈拄杖，卓一下曰：『先打春牛頭。』又卓一下曰：『后打春牛尾。驚起虛空，入藕絲里。釋迦（Sakyamuni，佛教創始人）無路潛蹤，彌勒（Maitreya，未來佛）急走千里。文殊（Manjusri，智慧菩薩）卻知落處，拊掌大笑歡喜。』且道：『歡喜個甚麼？春風昨夜入門來，便見千華生碓觜。』上堂。千家樓閣，一霎秋風，祇知襟袖涼生，不覺園林落葉。於斯薦得觸處全真。其或未然，且作寒溫相見。上堂。舉《金剛經》云：『佛告須菩提（Subhuti，佛陀弟子）：爾所國土中，所有眾生，若干種心，如來悉知。何以故？如來說諸心，皆為非心，是名為心。』要會么？春風得意馬蹄疾，一日看盡長安華。僧問：『先佛垂範，禁足安居，未審，是何宗旨？』曰：『琉璃缽內拓須彌（Sumeru，須彌山）。』僧便喝。師便打。

臨安府凈慈混源曇密禪師

天臺盧氏子。依資福道榮出家。十六圓具習臺教。棄參大慧于徑山。謁雪巢一此庵元。入閩留東西禪。無省發。之泉南。教忠俾悅眾。解職歸前資。偶舉香嚴擊竹因緣，豁然契悟。述偈呈忠。忠舉玄沙未徹語。

【English Translation】 English version Outside the Mountain.

Successor of Zen Master Shitou Hui

Zen Master Peng'an Dehui of Yunju, Nankang Army

A man from the He family of Chongqing Prefecture. In the hall, he quoted from the teachings: 'If you see all forms as non-forms, then you see the Tathagata (如來).' What is the principle of non-form? Pretending to run away, feigning shyness, stealing glances, the bamboo door is half-closed, revealing half a branch of flowers.

Seventeenth Generation under Nanyue

Successor of Zen Master Jiaozhong Guang

Zen Master Zhong'an Huikong of Fashi, Quanzhou

A man from the Cai family of Ganzhou. In the hall on a spring day, he picked up a staff and struck it once, saying: 'First, strike the head of the spring ox.' Then he struck it again, saying: 'Then, strike the tail of the spring ox.' Startling the void, entering the lotus root silk. Sakyamuni (釋迦) has no way to hide, Maitreya (彌勒) hurriedly runs a thousand miles. Manjusri (文殊) knows where it falls, clapping his hands and laughing with joy.' And he said: 'What is he happy about? The spring breeze entered the door last night, and then you see a thousand flowers growing on the mortar.' In the hall, a thousand houses and pavilions, a sudden autumn wind, only knowing that the sleeves feel cool, not noticing the falling leaves in the garden. Here, you can realize that everything you touch is completely true. If not, then greet each other with warmth. In the hall, he quoted the Diamond Sutra, saying: 'The Buddha told Subhuti (須菩提): In your land, all sentient beings, with various kinds of minds, the Tathagata knows them all. Why? The Tathagata says that all minds are non-minds, and that is called mind.' Do you want to understand? The spring breeze is proud, the horse's hooves are swift, seeing all the flowers of Chang'an in one day. A monk asked: 'The former Buddhas set an example, confining themselves to a dwelling, I wonder, what is the purpose?' He said: 'Expanding Mount Sumeru (須彌) within a crystal bowl.' The monk then shouted. The master then struck.

Zen Master Hunyuan Tanmi of Jingci, Lin'an Prefecture

A man from the Lu family of Tiantai. He left home relying on Zifu Daorong. At sixteen, he fully completed his studies of the Tiantai teachings. He abandoned them to study with Dahui at Jingshan. He visited Xuechao Yici An Yuan. He entered Min and stayed at Dongxi Zen. Without awakening, he went to Quannan. Jiaozhong made him happy with the assembly. He resigned and returned to his former position. He happened to mention the cause and condition of Xiangyan striking bamboo, and suddenly awakened. He presented a verse to Zhong. Zhong cited Xuansha's unthorough words.

詰之。無滯。忠曰。子方可見妙喜。即辭往梅陽。服勤四載。住後上堂。諸佛出世。打劫殺人。祖師西來。吹風放火。古今善知識。佛口蛇心。天下衲僧自投籠檻。莫有天然氣概。特達丈夫。為宗門出一隻手。主張佛法者么。良久。曰設有。也須斬為三段。上堂。德山小參不答話。千古叢林成話霸。問話者三十棒。慣能說訶說夯時。有僧出的能破的。德山便打風流儒雅。某甲話也未問。頭上著枷。腳下著匣。你是那裡人。一回相見一傷神。新羅人把手笑欣欣。未跨船舷。好與三十棒。依前相廝誑。混源今日恁么批判責情。好與三十棒。且道。是賞是罰。具參學眼者。試辨看。上堂。舉雲門問僧。光明寂照遍河沙因緣。師曰。平地捷魚鰕。遼天射飛鶚。跛腳老雲門。千錯與萬錯。后示寂。塔于本山。

東林顏禪師法嗣

荊南府公安遁庵祖珠禪師

南平人。上堂。不是心。不是佛。不是物。瀝盡野狐涎。趯翻山鬼窟。平田淺草里。露出焦尾大蟲。太虛寥廓中。放出遼天俊鶻。阿呵呵。露風骨。等閑拈出衆人前。畢竟分明是何物。咄咄。上堂。玉露垂青草。金風動白蘋。一聲寒雁叫。喚起未惺人。

汀州報恩法演禪師

果州人。上堂。舉。俱胝豎指因緣。師曰。佳人睡起懶梳頭。把得金釵插

【現代漢語翻譯】現代漢語譯本詰問他，沒有絲毫停滯。忠禪師說：『你現在可以去妙喜禪師那裡了。』那僧人隨即告辭前往梅陽。在那裡勤懇侍奉了四年。之後，妙喜禪師升座說法：『諸佛出世，如同打劫殺人；祖師西來，如同吹風放火。』古往今來的善知識，都是『佛口蛇心』。天下的衲僧（指雲遊僧人）都自己投入牢籠。難道就沒有天然豪邁的氣概，特別傑出的大丈夫，為宗門出一隻手，來主張佛法的人嗎？』良久，說：『即使有，也必須斬為三段。』升座說法：『德山禪師小參（一種禪宗的問答形式）時不回答問題，千古叢林都成了談論的話題。問話的人要挨三十棒，他慣於說訶說夯（指呵斥和打擊）。如果有個僧人出來能夠駁倒他，德山禪師便會打他，真是風流儒雅。』我話還沒問，頭上就戴著枷鎖，腳下穿著刑具。『你是哪裡人？一回相見一傷神，新羅（古代朝鮮半島國家）人把手笑欣欣。』還沒跨上船舷，就該打三十棒，依舊互相欺騙。混源禪師今天這樣批判責問，也該打三十棒。且說，這是賞還是罰？具有參學眼力的人，試著辨別看看。升座說法：舉雲門禪師問僧人：『光明寂照遍河沙（指佛的光明普照整個世界）』的因緣。妙喜禪師說：『平地上捕捉魚蝦，遼闊的天空射擊飛鳥。』跛腳的老雲門禪師，千錯萬錯。』之後圓寂，塔建在本山。

東林顏禪師法嗣

荊南府公安遁庵祖珠禪師（荊南府公安的遁庵祖珠禪師）

南平人。升座說法：『不是心，不是佛，不是物，』吐盡野狐禪的口水，踢翻山鬼的洞穴。平坦的田野淺草中，露出焦尾大蟲（指強大的力量）。廣闊的太空中，放出遼闊天空的俊鶻（指傑出的人才）。阿呵呵，露出風骨。隨便拿出來在眾人面前展示，到底分明是什麼東西？咄咄！升座說法：『玉露垂在青草上，金風吹動白蘋。一聲寒雁叫，喚醒未覺悟的人。』

汀州報恩法演禪師（汀州報恩寺的法演禪師）

果州人。升座說法：舉俱胝禪師豎一指的因緣。法演禪師說：『佳人睡醒，懶得梳頭，隨便把金釵插上。』

【English Translation】 English version He was questioned, and there was no hesitation. Chan Master Zhong said, 'Now you can go to Chan Master Miaoxi.' The monk then bid farewell and went to Meiyang. He diligently served there for four years. Afterwards, Chan Master Miaoxi ascended the Dharma seat and said: 'The Buddhas appear in the world as if robbing and killing people; the Patriarchs came from the West as if blowing wind and setting fire.' The good teachers of ancient and modern times all have 'Buddha's mouth and a snake's heart.' The wandering monks of the world all throw themselves into cages. Is there no one with natural heroic spirit, an exceptionally outstanding man, to lend a hand to the Chan school and advocate the Dharma?' After a long silence, he said, 'Even if there is, he must be cut into three pieces.' Ascending the Dharma seat, he said: 'Chan Master Deshan does not answer questions during small Dharma talks (a form of Zen question and answer), and the ancient monasteries have become topics of discussion. The questioner will be beaten thirty times; he is accustomed to saying 'he' and 'hang' (referring to scolding and hitting). If a monk comes out who can refute him, Chan Master Deshan will beat him, truly elegant and refined.' Before I even asked a question, I was wearing shackles on my head and fetters on my feet. 'Where are you from? Each meeting brings sorrow, the people of Silla (an ancient Korean kingdom) laugh happily while holding hands.' Before even stepping onto the ship's plank, one should be beaten thirty times, still deceiving each other. Hunyuan Chan Master criticizes and questions like this today, and should also be beaten thirty times. Tell me, is this a reward or a punishment? Those with the eyes of a student, try to discern and see. Ascending the Dharma seat, he cited Chan Master Yunmen's question to a monk: 'The cause and condition of the light of stillness illuminating all the rivers and sands (referring to the Buddha's light shining throughout the world).' Chan Master Miaoxi said, 'Catching fish and shrimp on flat ground, shooting flying birds in the vast sky.' The lame old Chan Master Yunmen is wrong in a thousand ways, wrong in ten thousand ways.' Afterwards, he passed away, and his pagoda was built on this mountain.

Successor of Chan Master Yan of Donglin

Chan Master Dunan Zuzhu of Gongan in Jingnan Prefecture (Chan Master Dunan Zuzhu of Gongan in Jingnan Prefecture)

A native of Nanping. Ascending the Dharma seat, he said: 'It is not mind, it is not Buddha, it is not a thing,' spitting out all the saliva of wild fox Zen, kicking over the cave of mountain ghosts. In the shallow grass of the flat fields, a burnt-tailed tiger (referring to a powerful force) is revealed. In the vast emptiness, a swift falcon (referring to an outstanding talent) of the vast sky is released. Aha ha, revealing the spirit and bones. Casually taking it out and showing it in front of everyone, what exactly is it clearly? Tut tut! Ascending the Dharma seat, he said: 'Jade dew hangs on the green grass, the golden wind moves the white duckweed. A cry of a cold goose awakens those who are not yet enlightened.'

Chan Master Fayan of Baoen Temple in Tingzhou (Chan Master Fayan of Baoen Temple in Tingzhou)

A native of Guozhou. Ascending the Dharma seat, he cited the cause and condition of Chan Master Jizhi raising one finger. Chan Master Fayan said, 'A beautiful woman wakes up and is too lazy to comb her hair, casually inserting a golden hairpin.'

便休。大抵還他肌骨好。不塗紅粉也風流。

臨安府凈慈肯堂彥充禪師

於潛盛氏子。幼依明空院義堪為師。首參大愚宏智正堂大圓。后聞東林謂眾曰。我此間別無玄妙。祇有木札羹鐵釘飯。任汝咬嚼。師竊喜之。直造謁陳所見解。林曰。據汝見處。正坐在鑒覺中。師疑不已。將從前所得底。一時飏下。一日聞。僧舉南泉道。時人見此一株華。如夢相似。默有所覺。曰打草祇要蛇驚。次日入室。林問。那裡是巖頭密啟其意處。師曰。今日捉敗這老賊。林曰。達磨大師性命。在汝手裡。師擬開口。驀被攔胸一拳。忽大悟。直得。汗流浹背。點首自謂曰。臨濟道。黃檗佛法無多子。豈虛語邪。遂呈頌曰。為人須為徹。殺人須見血。德山與巖頭。萬里一條鐵。林然之。住后。上堂。世尊不說說。迦葉不聞聞。卓拄杖。曰水流黃葉來何處。牛帶寒鴉過遠村。上堂。舉。雪峰示眾云。盡大地是個解脫門。因甚把手拽不入。師曰。大小雪峰話作兩橛。既盡大地是個解脫門。用拽作么。上堂。一向與么去。法堂前草深一丈。一向與么來。腳下泥深三尺。且道。如何即是。三年逢一閏。雞向五更啼。上堂。舉。卍庵先師道。坐佛床。斫佛腳。不敬東家孔夫子。卻向他鄉習禮樂。師曰。入泥入水。即不無先師。爭奈。寒蟬抱

【現代漢語翻譯】現代漢語譯本就這樣吧。大抵還是保持他原有的肌骨最好，即使不塗脂抹粉，也自有風流氣度。

臨安府凈慈寺的肯堂彥充禪師

是於潛盛氏的兒子。年幼時跟隨明空院的義堪為師。最初參訪了大愚、宏智正堂、大圓。後來聽到東林對大眾說：『我這裡沒有什麼玄妙之處，只有木札羹和鐵釘飯，任憑你們咀嚼。』禪師暗自高興，直接去拜見東林並陳述了自己的見解。東林說：『依你所見，正是坐在鑒覺之中。』禪師對此疑惑不解，將以前所得的全部放下。一天，聽到僧人舉南泉的話說：『時人見此一株華，如夢相似。』禪師默然有所覺悟，說：『打草只要蛇驚。』第二天入室，東林問：『哪裡是巖頭密啟其意之處？』禪師說：『今日捉敗這老賊。』東林說：『達磨大師的性命，就在你手裡。』禪師剛要開口，突然被東林攔胸一拳，忽然大悟，頓時汗流浹背，點頭自語道：『臨濟說，黃檗佛法無多子。豈是虛語嗎？』於是呈上頌詞說：『為人須為徹，殺人須見血。德山與巖頭，萬里一條鐵。』東林認可了他的見解。住持寺院后，上堂說法：世尊不說說，迦葉不聞聞。』卓拄杖說：『水流黃葉來何處？牛帶寒鴉過遠村。』上堂說法，舉雪峰示眾說：『盡大地是個解脫門（指整個世界都是通往解脫的門徑）。因甚把手拽不入（為什麼還要用手拉扯才能進入呢）？』禪師說：『大小雪峰話作兩橛（雪峰的說法自相矛盾）。既盡大地是個解脫門，用拽作么（既然整個大地都是解脫之門，還需要拉扯嗎）？』上堂說法：『一向與么去（一直這樣下去），法堂前草深一丈。一向與么來（一直這樣回來），腳下泥深三尺。且道，如何即是（那麼，究竟什麼是真諦呢）？三年逢一閏，雞向五更啼（三年遇到一個閏月，雞在五更時啼叫）。』上堂說法，舉卍庵先師道：『坐佛床，斫佛腳（坐在佛的床上，卻砍佛的腳）。不敬東家孔夫子，卻向他鄉習禮樂（不尊敬本家的孔夫子，卻到別的地方學習禮樂）。』禪師說：『入泥入水，即不無先師（陷入泥水之中，並非沒有先師的教誨）。爭奈，寒蟬抱樹哭（無奈的是，寒蟬抱著樹哭泣），』

【English Translation】 English version Just let it be. Generally, it's best to keep his original bones and features. Even without rouge and powder, he has his own charm.

Zen Master Kentang Yanchong of Jingci Temple in Lin'an Prefecture

Was the son of the Sheng family of Yuqian. As a child, he followed Yikan of Mingkong Temple as his teacher. He first visited Dayu, Hongzhi Zheng堂 (Hongzhi's main hall), and Dayuan. Later, he heard Donglin say to the assembly: 'I have no mysteries here, only wooden tablet soup and iron nail rice, let you chew.' The Zen master was secretly pleased and went directly to see Donglin and stated his views. Donglin said: 'According to your view, you are sitting in the midst of awareness.' The Zen master was puzzled by this and abandoned all that he had previously gained. One day, he heard a monk cite Nanquan's words: 'People see this flower as if in a dream.' The Zen master silently realized something and said: 'Scaring the snake only requires disturbing the grass.' The next day, he entered the room, and Donglin asked: 'Where is Yantou's secret enlightenment?' The Zen master said: 'Today, I have captured this old thief.' Donglin said: 'The life of Bodhidharma is in your hands.' As the Zen master was about to speak, he was suddenly punched in the chest by Donglin and suddenly awakened, immediately sweating profusely, nodding to himself and saying: 'Linji said, 'Huangbo's Buddhism has few descendants.' Is this a false statement?' So he presented a verse saying: 'To be a person, one must be thorough; to kill a person, one must see blood. Deshan and Yantou are a single iron bar for ten thousand miles.' Donglin approved of his view. After residing in the temple, he ascended the hall and said: 'The World Honored One does not speak of speaking, and Kashyapa does not hear of hearing.' He struck his staff and said: 'Where does the flowing yellow leaf come from? The cow carries the cold crow across the distant village.' Ascending the hall, he cited Xuefeng's instruction to the assembly: 'The entire earth is a gate of liberation (meaning the whole world is a path to liberation). Why do you pull it with your hands and not enter?' The Zen master said: 'Big and small Xuefeng's words are contradictory. Since the entire earth is a gate of liberation, what is the use of pulling it?' Ascending the hall, he said: 'Going along like this, the grass in front of the Dharma hall is one zhang deep. Coming back like this, the mud under your feet is three chi deep. But what is the truth? A leap year occurs every three years, and the rooster crows at the fifth watch.' Ascending the hall, he cited the words of the former teacher Wan'an: 'Sitting on the Buddha's bed, chopping the Buddha's feet (sitting on the Buddha's bed, but chopping the Buddha's feet). Not respecting Confucius of the East, but learning etiquette in other places (not respecting the Confucius of one's own family, but going to other places to learn etiquette).' The Zen master said: 'Entering the mud and water, it is not without the teachings of the former teacher. But alas, the cold cicada cries hugging the tree,'

枯木。泣盡不回頭。卓拄杖。曰灼然。有不回頭底。凈慈向升子里。禮汝三拜。上堂。三世諸佛無中說有。䕞𦿆拾華針。六代祖師有里尋無。猿猴探水月。去此二途如何話會。儂家不管興亡事。盡日和云占洞庭。元庵受智者請引座曰。南山有個老魔王。炯炯雙眸放電光。口似血盆呵佛祖。牙如劍樹罵諸方。幾度業風吹不動。吹得動。云黃山畔與嵩頭陀傅大士。一火破落戶。依舊孟八郎。賺他無限癡男女。開眼堂堂入鑊湯。忽有個衲僧出來道。既是善知識。為甚賺人入鑊湯。只向他道。非公境界。后示寂。塔于寺之南庵。

婺州智者元庵真慈禪師

潼川人。姓李氏。初依成都正法出家具戒。后游講肆。聽講圓覺。至四大各離。今者妄身。當在何處。畢竟無體。實同幻化。因而有省。作頌曰。一顆明珠。在我這裡。撥著動著。放光動地。以呈諸講師。無能曉之者。歸以呈其師。遂舉狗子無佛性話詰之。師曰。雖百千萬億公案。不出此頌也。其師以為不遜。乃叱出。師因南遊。至廬山圓通掛搭。時卍庵為西堂。為眾入室。舉僧問雲門。撥塵見佛時如何。門云。佛亦是塵。師隨聲便喝。以手指胸曰。佛亦是塵。師復頌曰。撥塵見佛佛亦是塵。問了答了。直下翻身。勸君更盡一杯酒西出陽關無故人。又頌塵塵三昧曰

。缽里飯桶裡水別寶崑崙坐潭底。一塵塵上走須彌。明眼波斯笑彈指。笑彈指珊瑚枝上清風起。卍庵深肯之。

成都府昭覺紹淵禪師

上堂。舉僧問雲門。樹凋葉落時如何。門曰體露金風。師曰。要明陷虎之機。須是本色衲子始得。雲門大師。具逸群三昧。擊節扣關。于閃電光中。出一隻手。與人解粘去縛。㧞楔抽釘。不妨好手仔細簡點將來。大似與賊過梯。昭覺即不然。忽有僧問。樹凋葉落時如何。祇答他道。落霞與孤鶩齊飛。秋水共長天一色。且道。與雲門是同是別。復云。止止不須說。我妙法難思。

西禪需禪師法嗣

福州鼓山木庵安永禪師

閩縣吳氏子。弱冠為僧。未幾謁懶庵于雲門。一日入室。庵曰。不問有言。不問無言。世尊良久。不得向世尊良久處會。隨後便喝。倏然契悟。作禮曰。不因今日問。爭喪目前機。庵許之。住後上堂。要明個事須是具擊石火閃電光底手段。方能險峻巖頭全身放舍。白雲深處得大安居。如其覷地覓金針。直下腦門須迸裂。到這裡。假饒見機而變。不犯鋒铓。全身獨脫猶涉泥水。祗如本分全提一句。又作么生道。擊拂子。曰淬出七星光燦爛。解拈天下任橫行。上堂。舉。睦州示眾云。諸人未得個入處。須得個入處。既得個入處。不得忘卻老僧。

【現代漢語翻譯】現代漢語譯本：缽里的飯桶裡裝著水，不要把它看作崑崙山，它就坐在潭底。一粒塵埃也能在須彌山上行走。明眼的波斯人笑著彈指，笑聲中珊瑚枝上清風拂起。卍庵對此深表贊同。

成都府昭覺紹淵禪師

上堂說法。引用僧人問雲門文偃禪師：『樹木凋零，葉子飄落的時候，會是怎樣一番景象？』雲門禪師回答說：『體露金風。』紹淵禪師說：『想要明白陷虎之機的關鍵，必須是本色的衲子才能做到。』雲門大師，具備超群的三昧境界，敲擊門環，在閃電般的光芒中，伸出一隻手，為人解除束縛，拔出木楔，抽掉鐵釘。不妨讓高手仔細檢查一番。這很像是幫助賊人搭梯子。昭覺禪師我就不是這樣。如果有人問：『樹木凋零，葉子飄落的時候，會是怎樣一番景象？』我只會回答他說：『落霞與孤鶩一同飛翔，秋天的江水與遼闊的天空融為一色。』那麼，這和雲門禪師的回答是相同還是不同呢？』又說：『停止吧，停止吧，不必多說。我的妙法難以思議。』

西禪需禪師的法嗣

福州鼓山木庵安永禪師

是閩縣吳氏之子。年輕時出家為僧。不久前往雲門拜見懶庵禪師。一天進入方丈室，懶庵禪師說：『不問有言，不問無言，世尊良久。』不要在世尊良久之處領會。隨後便是一聲棒喝。安永禪師忽然開悟，作揖說：『如果不是今天這一問，幾乎喪失了眼前的機會。』懶庵禪師認可了他。安永禪師住持寺院後上堂說法：『想要明白這件事，必須具備擊石火、閃電光般的手段，才能在險峻的巖頭全身放舍，在白雲深處獲得大安居。如果只是低頭尋找金針，只會腦門迸裂。到了這裡，即使能見機而變，不觸犯鋒芒，全身而退，仍然會陷入泥水中。那麼，本分全提的一句話，又該怎麼說呢？』擊打拂塵，說：『淬鍊出七星般燦爛的光芒，足以拈起天下事，任我縱橫。』上堂說法。引用睦州禪師開示大眾說：『各位如果沒有得到入門之處，就必須得到入門之處。既然得到了入門之處，就不要忘記老僧。』

【English Translation】 English version: The water in the bowl should not be regarded as Mount Kunlun, it sits at the bottom of the pool. A speck of dust can walk on Mount Sumeru (a sacred mountain in Buddhist cosmology). A clear-eyed Persian laughs and snaps his fingers, and in the laughter, a clear breeze rises on the coral branches. Wan'an deeply agrees with this.

Chan Master Shaoyuan of Zhaojue Temple in Chengdu Prefecture

Ascending the Dharma Hall. He cited a monk's question to Zen Master Yunmen (Yunmen Wenyan): 'What is the scene when the trees wither and the leaves fall?' Yunmen replied: 'The body reveals the golden wind.' Master Shaoyuan said: 'To understand the key to the tiger trap, one must be a true monk.' Great Master Yunmen possesses extraordinary Samadhi (a state of meditative consciousness), knocking on the door. In a flash of lightning, he extends a hand to untie and release people, pulling out wedges and removing nails. It wouldn't hurt for a master to carefully examine this. It's very much like helping a thief set up a ladder. I, Zen Master Zhaojue, am not like that. If someone asks: 'What is the scene when the trees wither and the leaves fall?' I would simply answer him: 'The falling rosy clouds fly together with the lone wild ducks, and the autumn water shares the same color with the vast sky.' So, is this the same as or different from Yunmen's answer?' He added: 'Stop, stop, no need to say more. My wonderful Dharma is inconceivable.'

Dharma heir of Zen Master Xu of Xichan

Zen Master Mu'an Anyong of Gushan Temple in Fuzhou

He was a son of the Wu family in Min County. He became a monk at a young age. Soon after, he went to Yunmen to visit Zen Master Lan'an. One day, upon entering the abbot's room, Zen Master Lan'an said: 'Not asking about words, not asking about no words, the World-Honored One (Shakyamuni Buddha) was silent for a long time.' Do not understand at the place where the World-Honored One was silent for a long time. Then, there was a shout. Zen Master Anyong suddenly attained enlightenment, bowed and said: 'If it weren't for today's question, I would have almost lost the opportunity before my eyes.' Zen Master Lan'an acknowledged him. After Zen Master Anyong became the abbot of the temple, he ascended the Dharma Hall and said: 'To understand this matter, one must have the means of striking a stone and flashing lightning, in order to be able to completely let go on the dangerous cliff and attain great peace in the depths of the white clouds. If you just look down to find a golden needle, your brain will burst. Arriving here, even if you can adapt to the situation and not offend the sharp edge, retreating completely will still involve you in muddy water. So, how should one say the one sentence that fully presents the fundamental principle?' He struck the whisk and said: 'Tempered out are the brilliant rays of the seven stars, enough to pick up all the affairs of the world and let me roam freely.' Ascending the Dharma Hall. He cited Zen Master Muzhou's instruction to the assembly: 'If you have not attained an entry point, you must attain an entry point. Since you have attained an entry point, do not forget the old monk.'

師曰。恁么說話。面皮厚多少。木庵則不然。諸人未得個入處。須得個入處。既得個入處。直須飏下入處始得。上堂。拈拄杖曰。臨濟小廝兒。未曾當頭道著。今日全身放憨。也要諸人知有。擲拄杖下座。僧問。須彌頂上翻身倒卓時如何。師曰。未曾見毛頭星現。曰恁么則傾湫倒岳去也。師曰。莫亂做。僧便喝。師曰。雷聲浩大。雨點全無。

溫州龍翔柏堂南雅禪師

上堂。曰瑞峰頂上。棲鳳亭邊。一杯淡粥相依。百衲矇頭打坐。二祖禮三拜依位而立。已是周遮。達磨老臊胡分盡髓皮。一場狼籍。其餘之輩。何足道哉。柏堂恁么道。還免諸方檢責也無。拍繩床云。洎合停囚長智。上堂。曰大機貴直截。大用貴頓發。縱有嚙鏃機。一錘須打殺。何故。我王庫內無如是刀。上堂曰。紫蕨伸拳筍破梢。楊華飛盡綠陰交。分明西祖單傳句。黃栗留鳴燕語巢。這裡見得。諦信得及。若約諸方。決定明窗下安排。龍翔門下。直是一槌槌殺。何故。不是與人難共住。大都緇素要分明。

福州天王志清禪師

上堂。豎起拂子云。只這個天不能蓋。地不能載。遍界遍空。成團成塊。到這裡。三世諸佛。向甚麼處摸索。六代祖師。向甚麼處提持。天下衲僧。向甚麼處名邈。除非自得自證。便乃敲唱雙行。雖然如是

【現代漢語翻譯】師父說：『這樣說話，臉皮有多厚？』木庵卻不這樣認為。各位還沒有入門之處，必須得到一個入門之處。既然得到了入門之處，就必須拋下這個入門之處才行。上堂時，拿起拄杖說：『臨濟（Linji，禪宗大師）這小傢伙，未曾當頭說破。今日全身放憨，也要各位知道有這麼回事。』擲下拄杖，走下座位。有僧人問：『須彌山（Sumeru，佛教宇宙觀中的聖山）頂上翻身倒立時如何？』師父說：『未曾見到毛頭星出現。』僧人說：『這樣則傾倒深淵，顛覆山嶽去了。』師父說：『不要胡來。』僧人便喝一聲。師父說：『雷聲浩大，雨點全無。』

溫州龍翔柏堂南雅禪師

上堂時說：『瑞峰（Ruifeng，山名）頂上，棲鳳亭（Qifeng Pavilion，亭名）邊，一杯淡粥相依，百衲衣矇頭打坐。二祖（Second Ancestor，指慧可）行禮三拜后依位而立，已經是多此一舉。達磨（Bodhidharma，禪宗初祖）老臊胡分盡髓皮，一場狼藉。其餘之輩，何足道哉。』柏堂這樣說，還能免得了各方的檢查責問嗎？拍打禪床說：『簡直是停囚長智。』上堂時說：『大機鋒貴在直截了當，大作用貴在頓然爆發。縱然有能咬斷箭頭的利器，也要一錘打殺。』為什麼？『我王庫內無如是刀。』上堂時說：『紫蕨伸拳，竹筍破梢，楊花飛盡，綠陰交加。分明是西祖（Western Ancestor，指達磨）單傳的語句，黃栗留鳥鳴叫，燕子築巢。』在這裡見得，確實相信得及。如果按照各方宗師的說法，決定是在明亮的窗下安排。龍翔門下，直接就是一錘錘殺。為什麼？『不是與人難共住，大都僧俗要分明。』

福州天王志清禪師

上堂時，豎起拂塵說：『就這個，天不能覆蓋，地不能承載，遍及整個法界，充滿整個虛空，成為一個整體。』到了這裡，三世諸佛（Three Buddhas，過去、現在、未來諸佛）向什麼地方摸索？六代祖師（Sixth Ancestor，指慧能）向什麼地方提持？天下的衲僧（Na Seng，雲遊僧人）向什麼地方名邈？除非自己證悟，才能敲唱並行。雖然如此

【English Translation】 The master said, 'Speaking like that, how thick is your skin?' But Mu'an (Mu'an, a Zen master) doesn't think so. If you haven't found an entry point, you must find one. Having found an entry point, you must discard it. In the hall, he raised his staff and said, 'That little rascal Linji (Linji, a Zen master), never spoke directly. Today, I'm acting foolishly to let you all know there is such a thing.' He threw down the staff and left the seat. A monk asked, 'What about turning upside down on the summit of Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology)?' The master said, 'I haven't seen the comet appear.' The monk said, 'In that case, it's overturning the abyss and toppling the mountains.' The master said, 'Don't mess around.' The monk then shouted. The master said, 'Loud thunder, but no rain.'

Zen Master Nanya of Baitang, Longxiang Monastery, Wenzhou

In the hall, he said, 'On the summit of Ruifeng (Ruifeng, a mountain name), by the Qifeng Pavilion (Qifeng Pavilion, a pavilion name), relying on a cup of thin porridge, sitting in meditation with a patched robe over the head. The Second Ancestor (Second Ancestor, referring to Huike) bowing three times and standing in his place is already superfluous. Bodhidharma (Bodhidharma, the first patriarch of Zen) , the old stinky barbarian, has completely divided the marrow and skin, a scene of chaos. The rest are not worth mentioning.' Baitang says this, can he avoid the scrutiny of others? He struck the Zen bed and said, 'It's like keeping prisoners to increase wisdom.' In the hall, he said, 'Great opportunity values directness, great function values suddenness. Even if there is a tool to bite off arrowheads, it must be killed with one hammer.' Why? 'In my king's treasury, there is no such knife.' In the hall, he said, 'The purple ferns stretch their fists, the bamboo shoots break their tips, the willow catkins fly away, and the green shade intertwines. Clearly, it is the single transmission of the Western Ancestor (Western Ancestor, referring to Bodhidharma), the yellow oriole sings, and the swallows nest.' If you see it here and truly believe it, according to the masters of various schools, it will definitely be arranged under a bright window. Under the Longxiang gate, it is directly killing with one hammer. Why? 'It's not that it's difficult to live with people, but monks and laypeople must be distinguished.'

Zen Master Zhiqing of Tianwang Monastery, Fuzhou

In the hall, he raised his whisk and said, 'Just this, the sky cannot cover it, the earth cannot bear it, it pervades the entire Dharma realm, fills the entire void, and becomes a whole.' Arriving here, where do the Buddhas of the three worlds (Three Buddhas, Buddhas of the past, present, and future) grope? Where do the Sixth Ancestor (Sixth Ancestor, referring to Huineng) uphold? Where do the wandering monks (Na Seng, wandering monks) seek fame? Unless you realize it yourself, you can chant and sing in parallel. Although it is so

。未是衲僧行履處。作么生是衲僧行履處。是非海里橫身入。豺虎叢中縱步行。

南劍州劍門安分庵主

少與木庵同隸業安國。后依懶庵。未有深證。辭謁徑山大慧。行次江于。仰瞻宮闕。聞街司喝侍郎來。釋然大悟。作偈曰。幾年個事掛胸懷。問盡諸方眼不開。肝膽此時俱裂破。一聲江上侍郎來。遂徑回西禪。懶庵迎之。付以伽梨。自爾不規所寓。后庵居劍門。化被嶺表。學者從之。所作偈頌。走手而成。凡千餘首。盛行於世。示眾。這一片田地。汝等諸人且道。天地未分已前。在甚麼處。直下徹去。已是鈍置。分上座不少了也。更若擬議思量。何啻白雲萬里。驀拈拄杖。打散大眾。示眾。上至諸佛。下及眾生。性命總在山僧手裡。檢點將來有沒量罪過。還有檢點得出者么。卓拄杖一下。曰冤有頭。債有主。遂左右顧視曰。自出洞來無敵手。得饒人處且饒人。示眾。十五日已前。天上有星皆拱北。十五日已后。人間無水不朝東。已前已后總拈卻。到處鄉談各不同。乃屈指曰。一二三四五六七八九十。十一。十二。十三。十四。諸兄弟今日是幾。良久。曰本店買賣。分文不賒。

東禪岳禪師法嗣

福州鼓山宗逮禪師

上堂。世尊道。應如是知。如是見。如是信解。不生法相。遂喝曰。

【現代漢語翻譯】這還不是雲遊僧人該去的地方。那麼，什麼是雲遊僧人該去的地方呢？就是敢於橫身闖入充滿是非爭端的是非之海，敢於在豺狼虎豹出沒的叢林中縱身前行。

南劍州劍門安分庵主

年輕時與木庵一同在安國寺學習。後來依止懶庵，但沒有獲得深刻的證悟。於是告別懶庵，前去拜見徑山大慧禪師。在前往的途中，經過江邊，抬頭看見宮殿，聽到街上的侍從高聲呼喊『侍郎來了』。頓然大悟，於是作偈說：『幾年來這件事一直掛在心頭，問遍各方高僧也無法解開。此時肝膽俱裂，原來答案就在江邊一聲「侍郎來了」』。於是立即返回西禪寺，懶庵迎接了他，並授予他袈裟。從此以後，他不再拘泥於固定的居所。後來在劍門結庵而居，他的教化普及到嶺南一帶，許多學人都來追隨他。他所作的偈頌，信手拈來，就寫成，總共有千餘首，在世間廣為流傳。他開示大眾說：『這一片田地，你們各位說說看，在天地還沒有分開之前，它在哪裡？』如果直接徹悟，就已經遲鈍了。各位的本分已經不少了。如果再要擬議思量，那就像白雲萬里一樣遙遠了。於是拿起拄杖，將大眾打散。又開示大眾說：『上至諸佛，下至眾生，性命都掌握在老僧的手裡。檢查起來，有無量的罪過。還有能檢查得出來的人嗎？』卓拄杖一下，說：『冤有頭，債有主。』於是左右環顧，說：『自從出山以來，就沒有遇到過敵手，能饒人的地方就饒人吧。』又開示大眾說：『十五日之前，天上的星星都拱向北極星；十五日之後，人間的水都朝著東方流去。』將十五日之前和十五日之後都拋開，那麼，到處都是不同的鄉音。於是屈指說：『一、二、三、四、五、六、七、八、九、十、十一、十二、十三、十四，各位兄弟，今天是多少號？』良久，說：『本店買賣，分文不賒欠。』

東禪岳禪師法嗣

福州鼓山宗逮禪師

上堂說法。世尊說：『應當這樣知，這樣見，這樣信解，不生法相。』於是大喝一聲，說：

【English Translation】 This is not yet where a wandering monk should tread. What then is where a wandering monk should tread? It is to enter the sea of right and wrong, throwing oneself in. It is to walk freely in the midst of jackals and tigers.

Anfen Abbot of Jianmen, Nanjian Prefecture

In his youth, he studied with Mu'an at Anguo Temple. Later, he relied on Lan'an, but did not attain deep realization. He bid farewell to Lan'an and went to visit Dahui of Jingshan. On the way, he passed by the river. Looking up at the palace, he heard the street attendants shouting, 'The Vice Minister is coming!' He suddenly had a great enlightenment and composed a verse: 'For years, this matter has hung in my heart, I have asked all quarters, but my eyes have not opened. At this moment, my liver and gallbladder are shattered, By the river, a cry of 'The Vice Minister is coming!'' Thereupon, he immediately returned to Xichan Temple. Lan'an welcomed him and bestowed upon him the kasaya. From then on, he did not confine himself to a fixed dwelling. Later, he built a hermitage at Jianmen, and his teachings spread throughout the Lingnan region. Scholars followed him. The verses he composed flowed from his hand and were completed, totaling over a thousand, and were widely circulated in the world. He instructed the assembly, saying: 'This piece of land, tell me, before heaven and earth were separated, where was it?' To directly penetrate it is already dull. Your inherent share is not small. If you further deliberate and contemplate, it will be as distant as ten thousand miles of white clouds.' He then picked up his staff and dispersed the assembly. He further instructed the assembly, saying: 'From the Buddhas above to the sentient beings below, their lives are all in the hands of this old monk. Examining them, there are immeasurable sins. Is there anyone who can examine them?' He struck the staff once and said: 'Injustice has a head, debt has an owner.' Then he looked around and said: 'Since coming out of the cave, I have had no rivals. Where it is possible to forgive, then forgive.' He further instructed the assembly, saying: 'Before the fifteenth day, all the stars in the sky bow to the North Star; after the fifteenth day, all the water in the world flows eastward.' If you cast aside both before and after the fifteenth, then everywhere there are different local dialects.' Then he counted on his fingers, saying: 'One, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, thirteen, fourteen, brothers, what day is it today?' After a long silence, he said: 'This shop's business, not a penny is given on credit.'

Successor of Dongchan Yue Chan Master

Chan Master Zongdai of Gushan, Fuzhou

Entering the hall. The World Honored One said: 'One should know thus, see thus, believe and understand thus, without giving rise to the appearance of phenomena.' Then he shouted, saying:

玉本無瑕卻有瑕。

福州鼓山石庵知玿禪師

示眾。舉。曹山不如話。頌曰。曹山不如花根本艷。不如曹山。虎體元斑。江南地暖。塞北天寒。一把柳絲收不得。和煙搭在玉闌干。

西禪凈禪師法嗣

福州乾元宗穎禪師

上堂。卓拄杖。曰性燥漢祇在一槌。靠拄杖曰。靈利人不勞再舉。而今莫有靈利底么。良久。曰比擬張麟。兔亦不遇。

開善謙禪師法嗣

建寧府仙州山吳十三道人

每以己事扣諸禪。及開善。歸結茆于其左。遂往給侍。紹興庚申。三月八日夜。適然啟悟。占偈呈善曰。元來無縫罅。觸著便光輝。既是千金寶。何須彈雀兒。善答曰。啐地折時真慶快。死生凡聖盡平沉。仙州山下呵呵笑。不負相期宿昔心。

育王光禪師法嗣

臨安府靈隱妙峰之善禪師

湖州劉氏子。十三祝髮。經論一見。輒了大意。參佛照于鄮山。以風幡語直箭鋒機。印以偈曰。今日與君通一線。斬釘截鐵起吾宗。遂入匡廬卓錫。妙高峰下面壁。十年初住慧因。晚住靈隱。上堂。應物現形如水中月。信手拈來一時漏泄。以拂子擊禪床左邊曰。者里是鑊湯爐炭。擊右邊曰。者里是劍樹刀山。前面是觀音勢至。後面是文殊普賢。中間一著還知落處么。又擊曰。毗婆尸佛

【現代漢語翻譯】現代漢語譯本：玉本身沒有瑕疵，卻有瑕疵。

福州鼓山石庵知玿禪師

向大眾開示。舉例。曹山（洞山曹初禪師，為禪宗五家之一曹洞宗的創始人之一）不如話。頌詞說：曹山不如花，根本艷麗。不如曹山，虎身原本有斑紋。江南氣候溫暖，塞北天氣寒冷。一把柳絲無法收回，和著煙霧搭在玉石欄桿上。

西禪凈禪師的法嗣

福州乾元宗穎禪師

上堂說法。用拄杖敲擊地面，說：『性情急躁的人只在一擊。』靠著拄杖說：『聰明伶俐的人不用再次舉起。』現在有沒有聰明伶俐的人呢？』良久。說：『比擬張麟，兔子也遇不到。』

開善謙禪師的法嗣

建寧府仙州山吳十三道人

經常用自己的事情請教各位禪師，以及開善禪師。最後在開善禪師的住所左邊結廬而居，於是前往侍奉。紹興庚申年（1140年）三月初八的夜晚，偶然開悟。寫了一首偈呈給開善禪師說：『原來沒有縫隙，觸碰就光輝。既然是千金之寶，何須用它來打麻雀呢？』開善禪師回答說：『啐地一聲折斷時真痛快，死生凡聖全都平靜沉沒。仙州山下呵呵大笑，不辜負我們之前相約的心意。』

育王光禪師的法嗣

臨安府靈隱妙峰之善禪師

湖州劉氏之子。十三歲剃度出家。佛經論典只要看一遍，就能明白大概意思。在鄮山參拜佛照禪師，用風幡的言語，像箭鋒一樣直指禪機。佛照禪師用偈印證說：『今天與你打通一線，斬釘截鐵地興起我的宗風。』於是進入匡廬山隱居。在妙高峰下面壁十年，最初住在慧因寺，晚年住在靈隱寺。上堂說法。應物現形，就像水中的月亮。信手拈來，一時全部泄露。用拂子敲擊禪床左邊說：『這裡是鑊湯爐炭（比喻地獄）。』敲擊右邊說：『這裡是劍樹刀山（比喻地獄）。』前面是觀音（觀世音菩薩，代表慈悲）勢至（大勢至菩薩，代表喜舍），後面是文殊（文殊菩薩，代表智慧）普賢（普賢菩薩，代表行愿）。中間這一著還知道落在哪裡嗎？』又敲擊說：『毗婆尸佛（過去七佛之首）』

【English Translation】 English version: Jade is inherently flawless, yet it has flaws.

Chan Master Zhi Shao of Shian Temple, Gushan, Fuzhou

Addressing the assembly. He cited: Caoshan (Master Dongshan Caochu of the Caodong school, one of the founders of the Caodong school, one of the five houses of Chan Buddhism) is not as good as words. The verse says: Caoshan is not as good as flowers, with brilliant roots. Not as good as Caoshan, the tiger's body originally has stripes. The Jiangnan region is warm, and the northern frontier is cold. A handful of willow threads cannot be gathered, blending with the smoke and resting on the jade balustrade.

Dharma heir of Chan Master Jing of Xichan Temple

Chan Master Zong Ying of Qianyuan Temple, Fuzhou

Ascending the hall. He struck the ground with his staff, saying, 'An impetuous person only needs one strike.' Leaning on his staff, he said, 'A clever person doesn't need to be raised again.' Are there any clever people here now?' After a long pause, he said, 'Comparing to Zhang Lin, even a rabbit cannot be found.'

Dharma heir of Chan Master Qian of Kaishan Temple

Wu Shisan, a Daoist of Xianzhou Mountain, Jianning Prefecture

He often consulted various Chan masters, including Chan Master Kaishan, about his own affairs. Eventually, he built a hut to the left of Kaishan's residence and went to serve him. On the eighth night of the third month of the Gengshen year of Shaoxing (1140), he suddenly attained enlightenment. He presented a verse to Chan Master Shan, saying, 'Originally, there are no seams, touching it brings brilliance. Since it is a treasure worth a thousand gold, why use it to shoot sparrows?' Chan Master Shan replied, 'The moment it is crushed with a 'tsui' is truly joyful, life and death, the mundane and the sacred, all sink into stillness. Laughing heartily below Xianzhou Mountain, not failing the heart of our past agreement.'

Dharma heir of Chan Master Guang of Yuwang Temple

Chan Master Zhi Shan of Miaofeng, Lingyin Temple, Lin'an Prefecture

A son of the Liu family of Huzhou. He shaved his head at the age of thirteen. He understood the general meaning of the sutras and treatises after reading them once. He visited Chan Master Fozhao at Mount Mao, using the words of the wind and the banner, like an arrow pointing directly at the Chan opportunity. Chan Master Fozhao confirmed him with a verse, saying, 'Today, I connect a line with you, decisively raising my school.' Then he entered Mount Kuanglu to live in seclusion. He faced the wall for ten years below Miaofeng Peak, first residing at Huiyin Temple, and later at Lingyin Temple. Ascending the hall. Responding to things and manifesting forms, like the moon in the water. Picking it up casually, all is revealed at once. He struck the left side of the Zen bed with a whisk, saying, 'Here is the cauldron of boiling water and the charcoal furnace (a metaphor for hell).' He struck the right side, saying, 'Here are the sword trees and knife mountains (a metaphor for hell).' In front are Guanyin (Avalokiteśvara Bodhisattva, representing compassion) and Shizhi (Mahāsthāmaprāpta Bodhisattva, representing joy and abandonment), and behind are Manjushri (Manjushri Bodhisattva, representing wisdom) and Samantabhadra (Samantabhadra Bodhisattva, representing vows and practice). Do you know where the middle one lands?' He struck again, saying, 'Vipaśyin Buddha (the first of the past seven Buddhas)'

早留心。直至如今不得妙。上堂。久參高士。眼空四海。鼻孔撩天。見也見得親。說也說得親。行也行得親。用也用得親。只是未識老僧拄杖子在。何故。將成九仞之山。不進一簣之土。示眾。汾陽云。識得拄杖子。行腳事畢。錯。三角云。識得拄杖子。入地獄如箭。錯。老僧則不然。識得拄杖子。錯。妙峰三個錯。不是無病藥。龐公賣笊籬。清平道木杓。將示寂。書偈曰。來也如是。去也如是。來去一如。清風萬里。遂逝。

臨安府凈慈北澗居簡禪師

潼川龍氏子。依邑之廣福院得度。參別峰涂毒。沉默自究。一日閱卍庵語有省。再參佛照。機契。自是往來其門者十五年。走江西訪仲溫于羅湖。與師議論大奇之。遂以大慧居洋嶼庵竹篦付之。師巽焉。久之出世臺之報恩。晚遷凈慈。上堂。識得一萬事畢。了事衲僧一字不識。直饒恁么。未稱全提。禹力不到處。河聲流向西。上堂。舉。密師伯與洞山。在餅店。密于地上畫一圓相。謂洞山曰。把將去。山曰。拈將來。後來保寧勇和尚曰。非但二人提不起。盡大地人亦提不起。北澗敢道。保寧計窮力盡。上堂。舉。趙州入僧堂。曰有賊有賊。見一僧。便捉曰。賊在者里。僧曰。不是某甲。州托開曰。是即是。不肯承當。師曰。趙州收處太寬。放去太急。凈慈

【現代漢語翻譯】現代漢語譯本：早該留心此事。直到如今還不得要領。上堂開示：長久參學的高士，眼界空闊，傲視一切。見也見得親切，說也說得親切，行也行得親切，用也用得親切，只是還不認識老僧手中的這根拄杖子是什麼。為什麼呢？好比堆積九仞高的山，卻不肯再添一筐土。於是開示大眾：汾陽善昭禪師說，『識得拄杖子，行腳事畢。』（我認為）錯了。三角志謙禪師說，『識得拄杖子，入地獄如箭。』（我認為）錯了。老僧我卻不這樣認為，識得拄杖子，（還是）錯。（所以說）妙峰禪師這三個『錯』字，不是沒有針對性的藥。龐蘊居士賣笊籬，清平禪師用木杓。禪師將要圓寂時，寫下偈語說：來的時候是這樣，去的時候也是這樣。來去始終如一，如同清風吹拂萬里。（寫完后）就圓寂了。

臨安府凈慈寺北澗居簡禪師

（禪師是）潼川龍氏之子，在本地的廣福院出家。參學于別峰涂毒禪師，通過沉默自究的方式修行。一天，閱讀卍庵道顏禪師的語錄時有所領悟。之後又參學于佛照德光禪師，兩人機緣相合。從此以後，往來於佛照禪師門下長達十五年。之後前往江西，在羅湖拜訪仲溫禪師，與仲溫禪師議論佛法，仲溫禪師非常讚賞他，於是將大慧宗杲禪師曾經在洋嶼庵使用過的竹篦贈送給他，禪師非常謙遜地接受了。之後，禪師開始主持寺院，先是在臺州的報恩寺，晚年遷往凈慈寺。上堂開示：識得一（指萬法歸一），萬事就完畢了。了事的衲僧一個字也不認識。即使是這樣，還不能算是完全提持。好比禹王的力量達不到的地方，河水就流向西方。上堂開示：舉例說，密師伯禪師與洞山良價禪師在餅店裡，密師伯在地上畫了一個圓相，對洞山禪師說：『你把這個拿走。』洞山禪師說：『你拿來給我。』後來保寧仁勇禪師說：『不只是他們兩個人提不起，整個大地的人都提不起。』北澗禪師（我）敢說，保寧禪師這是計窮力盡了。上堂開示：舉例說，趙州從諗禪師進入僧堂，說：『有賊，有賊！』看見一個僧人，就抓住他說：『賊就在這裡！』僧人說：『不是我。』趙州禪師放開他說：『是，就是你，只是不肯承認。』禪師說：趙州禪師收得太寬，放得太急。凈慈（寺）

【English Translation】 English version: He should have been mindful earlier. Until now, he hasn't grasped the subtlety. Ascending the hall: For a long-time practicing high-minded person, his eyes empty the four seas, his nostrils reach the sky. Seeing is intimate, speaking is intimate, acting is intimate, using is intimate, but he still doesn't recognize what this old monk's staff is. Why? It's like building a mountain of nine仞 (ren, ancient unit of length), but not adding a basket of earth. Showing the assembly: Fenyang (Shanzhao) said, 'Recognizing the staff, the matter of pilgrimage is finished.' (I say) Wrong. Sanjiao (Zhiqian) said, 'Recognizing the staff, entering hell is like an arrow.' (I say) Wrong. I, the old monk, don't think so. Recognizing the staff, (it's still) wrong. (Therefore) Miaofeng's three 'wrongs' are not medicine without a target. Layman Pang sold bamboo baskets, Qingping used a wooden ladle. When about to pass away, he wrote a verse saying: Coming is like this, going is like this. Coming and going are the same, like a clear breeze blowing ten thousand miles. Then he passed away.

Chan Master Beijian Jujian of Jingci Temple in Lin'an Prefecture

(The master was) a son of the Long family of Tongchuan, ordained at Guangfu Temple in his hometown. He studied with Biefeng Tudu, cultivating through silent self-inquiry. One day, while reading the sayings of Wan'an Daoyan, he had an awakening. After that, he studied with Fozhao Deguang, and their minds met. From then on, he frequented Fozhao's door for fifteen years. Later, he went to Jiangxi to visit Zhongwen at Luohu, and discussed the Dharma with Zhongwen, who greatly admired him. So, he gave him the bamboo whisk that Dahui Zonggao had used at Yangyu Hermitage, and the master accepted it humbly. Later, the master began to preside over temples, first at Bao'en Temple in Taizhou, and later moved to Jingci Temple in his later years. Ascending the hall: Recognizing the One (referring to the unity of all things), all matters are finished. A settled monk doesn't recognize a single word. Even so, it's not considered a complete upholding. Like where Yu the Great's power doesn't reach, the river flows westward. Ascending the hall: Citing the example of Master Mi and Dongshan Liangjie being in a cake shop, Master Mi drew a circle on the ground and said to Dongshan, 'Take this away.' Dongshan said, 'Bring it to me.' Later, Baoning Renyong said, 'Not only can these two not lift it, but all the people on earth cannot lift it.' Beijian (I) dares to say that Baoning is at his wit's end. Ascending the hall: Citing the example of Zhao Zhou Congshen entering the monks' hall and saying, 'There's a thief, there's a thief!' Seeing a monk, he grabbed him and said, 'The thief is here!' The monk said, 'It's not me.' Zhao Zhou let go of him and said, 'Yes, it is you, but you won't admit it.' The master said, Zhao Zhou's letting go was too hasty. Jingci (Temple)

則不然。家賊難防。家財必喪。卓拄杖。曰只可錯捉。不可錯放。淳祐丙午春。示疾。索筆書偈。于紙尾復書曰。四月一日珍重。六字。至期假寐而逝。

臨安府徑山浙翁如琰禪師

臺州周氏子。上堂。拈拄杖曰。蔣山喚者個作拄杖子。諸人亦喚者個作拄杖子。還有緇素也無。闌干雖共倚。山色不同觀。

上方樸翁铦禪師

贊達磨曰。一言已出駟難追。賴得君王放過伊。楊子江心航折葦。浪頭何似問頭危。

東禪性空觀禪師

上堂。舉。鹽官國師因僧問。如何是本身盧舍那。官曰。與老僧過凈瓶來。僧將凈瓶至。官曰。卻安舊處著。僧復來問。官曰。古佛過去久矣師曰。盲者難以與乎文彩。聵者難以與乎音聲。者僧既不薦來機。國師只成虛設。雲門道。無朕跡。扶國師不起。以拂子畫一畫曰。前來葛藤一時劃斷。且道畢竟如何是本身盧舍那。擲拂子下座。

慶元府育王孤雲權禪師

上堂。舉。僧問雪峰。古澗寒泉時如何。峰曰。瞪目不見底。僧曰。飲者如何。峰曰。不從口入。又問趙州。古澗寒泉時如何。州曰。苦。僧曰。飲者如何。州曰。死。師曰。一人隨波逐。浪一人截斷眾流。檢點將來。總欠會在。今日有問育王。古澗寒泉時如何。只對他道。須是親見雪峰

【現代漢語翻譯】現代漢語譯本：並非如此。家賊最難防範，家產必定喪失。他拄著枴杖，說：『只可錯捉，不可錯放。』淳祐丙午年春天，他感到身體不適，索要筆墨寫下偈語，在紙尾又寫道：『四月一日珍重』六個字，到期便安詳去世。

臨安府徑山浙翁如琰禪師

臺州周氏之子。上堂時，拿起拄杖說：『蔣山（地名）稱這個為拄杖子，諸位也稱這個為拄杖子。還有出家和在家之分嗎？』雖然一同靠著欄桿，看到的山色卻各不相同。

上方樸翁铦禪師

讚頌達磨（Bodhidharma，禪宗始祖）說：『一句話說出口，駟馬也難追回，幸虧君王放過了他。在揚子江中心折斷蘆葦，浪頭的危險又怎能比得上問話的危險？』

東禪性空觀禪師

上堂時，舉例說：鹽官國師因有僧人問：『如何是本身的盧舍那（Vairocana，報身佛）？』國師說：『給老僧拿凈瓶來。』僧人將凈瓶拿來，國師說：『放回原處。』僧人又來問，國師說：『古佛已經過去很久了。』禪師說：『對於盲人難以談論色彩，對於耳聾的人難以談論聲音。』這個僧人既然不理解國師的來意，國師只是白費力氣。雲門（Yunmen，禪宗大師）道：『沒有痕跡。』扶不起國師。用拂塵畫了一下說：『以前的糾葛一時斬斷。』那麼到底如何是本身的盧舍那？』擲下拂塵，走下座位。

慶元府育王孤雲權禪師

上堂時，舉例說：有僧人問雪峰（Xuefeng，禪宗大師）：『古澗寒泉時如何？』雪峰說：『瞪大眼睛也看不見底。』僧人說：『飲用的人如何？』雪峰說：『不從口入。』又問趙州（Zhaozhou，禪宗大師）：『古澗寒泉時如何？』趙州說：『苦。』僧人說：『飲用的人如何？』趙州說：『死。』禪師說：『一人隨波逐浪，一人截斷眾流。』仔細檢查起來，總欠缺領會。今天有人問育王（Yuwang，地名），『古澗寒泉時如何？』只對他說道：『必須親自見到雪峰。』

【English Translation】 English version: It is not so. It is difficult to guard against domestic thieves, and family property will surely be lost. He leaned on his staff and said, 'It is only permissible to seize wrongly, but not to release wrongly.' In the spring of the Bingwu year of Chunyou, he felt unwell and asked for a brush to write a verse. At the end of the paper, he wrote, 'Take care on the first day of April,' six characters. When the time came, he passed away peacefully in a nap.

Zen Master Zheweng Ruyan of Jingshan in Lin'an Prefecture

A son of the Zhou family in Taizhou. In the Dharma hall, he picked up his staff and said, 'Jiangshan (place name) calls this a staff, and you all call this a staff. Is there still a distinction between monastic and lay people?' Although leaning on the railing together, the mountain scenery seen is different.

Zen Master Puweng Xian of Shangfang

Praising Bodhidharma (Damo, the first patriarch of Zen Buddhism): 'Once a word is spoken, it is difficult for even a team of horses to chase after it. Fortunately, the king let him go. Breaking reeds in the heart of the Yangtze River, how can the danger of the waves compare to the danger of questioning?'

Zen Master Xingkong Guan of Dongchan

In the Dharma hall, he cited an example: National Teacher Yanguan was asked by a monk, 'What is the original Vairocana (Lushena, the Reward Body Buddha)?' The National Teacher said, 'Bring the clean bottle to this old monk.' The monk brought the clean bottle, and the National Teacher said, 'Put it back in its original place.' The monk came again to ask, and the National Teacher said, 'The ancient Buddha has passed away for a long time.' The Zen master said, 'It is difficult to discuss colors with the blind, and it is difficult to discuss sounds with the deaf.' Since this monk did not understand the National Teacher's intention, the National Teacher's efforts were in vain. Yunmen (a Zen master) said, 'There are no traces.' Unable to support the National Teacher. He drew a line with the whisk and said, 'The previous entanglements are cut off at once.' Then, what exactly is the original Vairocana?' He threw down the whisk and walked off the seat.

Zen Master Guyun Quan of Yuwang in Qingyuan Prefecture

In the Dharma hall, he cited an example: A monk asked Xuefeng (a Zen master), 'What is it like at the time of the cold spring in the ancient ravine?' Xuefeng said, 'One cannot see the bottom even with wide-open eyes.' The monk said, 'What about the one who drinks?' Xuefeng said, 'It does not enter through the mouth.' He also asked Zhaozhou (a Zen master), 'What is it like at the time of the cold spring in the ancient ravine?' Zhaozhou said, 'Bitter.' The monk said, 'What about the one who drinks?' Zhaozhou said, 'Death.' The Zen master said, 'One follows the waves, and the other cuts off the flow of the masses.' Upon careful examination, there is always a lack of understanding. Today, if someone asks Yuwang (place name), 'What is it like at the time of the cold spring in the ancient ravine?' Just tell him, 'You must see Xuefeng yourself.'

。飲者如何。問取趙州。

慶元府育王秀巖師瑞禪師

上堂。舉。演化大師問報慈曰。如何是真如佛性。慈曰。誰無。化不契。遂請益護。國。國曰。誰有。化于言下契悟。師曰。誰無誰有全機道。言下翻身不唧𠺕。直饒未舉已先行。錯認簸箕作熨斗。呵呵呵。若人便解倒騎驢。一生不著隨人後。

臨安府凈慈退谷義云禪師

福州閩清黃氏子。世為士。既冠游國學。因讀論語中庸有所悟入。后從山堂淳禪師祝髮。至吳見鐵庵。庵留入侍司。一日室中問。國師三喚侍者話。師亟舉手掩其口。又問。侍者三應。又作么生。師拂袖徑出。庵大喜。時佛照唱道靈隱。師往依之。及佛照移育王。命師分座。照聞其說法。嘆曰。此子提唱。宛如雪堂行和尚。吾缽袋有所付矣。出住香山育王諸大剎。而朝命又起師說法凈慈。僧問。三聖道。我逢人則出。出則不為人。意旨如何。師曰。東斗西移。曰興化道。我逢人則不出。出則便為人。又作么生。師曰。南斗北轉。上堂。奔流度刃。疾𦦨過風。啐啄同時。崖州萬里。有底道。如人學射。久習則巧。殊不知。未彀已前中的。早涉迂迴了也。趙州到茱萸。靠卻拄杖。即且置。只如孚上座道。聖箭折也。意作么生。喝一喝。曰。若不同床睡。焉知被底穿。開禧二年

【現代漢語翻譯】現代漢語譯本飲酒者如何？去問趙州（唐代禪師）。

慶元府育王秀巖師瑞禪師

上堂說法時，舉例說：演化大師問報慈禪師：『什麼是真如佛性（事物本來的真實不虛的性質）？』報慈說：『誰沒有？』演化大師不領會，於是請教護國禪師。護國禪師說：『誰有？』演化大師在言下就領悟了。師瑞禪師說：『誰無誰有，都是爲了闡述完整的機鋒。言下翻身，卻不落俗套。即使還沒舉起，就已經先行一步，那是錯把簸箕當熨斗了。』哈哈哈。如果有人能理解倒騎驢的道理，一生都不會跟在別人後面。』

臨安府凈慈退谷義云禪師

義云禪師是福州閩清黃氏的兒子，世代都是讀書人。成年後在國子監讀書，因為讀《論語》《中庸》有所領悟。後來跟隨山堂淳禪師剃度出家，到吳地拜見鐵庵禪師。鐵庵禪師留下他侍奉自己。一天，鐵庵禪師在室內問：『國師（指慧忠國師）三次呼喚侍者是怎麼回事？』義云禪師立刻舉手摀住他的嘴。又問：『侍者三次迴應，又是怎麼回事？』義云禪師拂袖徑直走出。鐵庵禪師非常高興。當時佛照禪師在靈隱寺弘揚佛法，義云禪師前去依止他。等到佛照禪師移住育王寺，命令義云禪師分座說法。佛照禪師聽了他的說法，感嘆道：『這個人的說法，宛如雪堂行和尚。我的衣缽（指禪宗的傳承）可以交付給他了。』之後，義云禪師先後住持香山寺、育王寺等大寺，朝廷又下令讓他到凈慈寺說法。有僧人問：『三聖禪師說：『我遇到人就出示，出示卻不為人。』意旨如何？』義云禪師說：『東斗西移。』僧人又問：『興化禪師說：『我遇到人就不出示，出示就為人。』又作么生？』義云禪師說：『南斗北轉。』上堂說法時說：『奔流般快速地度過刀刃，像疾風一樣掠過。啐啄同時（比喻師徒之間的默契配合），即使遠在崖州也如在眼前。』有人說：『如同人學習射箭，練習久了自然就熟練巧妙。』卻不知道，還沒拉弓就已經射中，早已陷入迂迴了。趙州禪師到了茱萸山，靠著拄杖。這些且先放下。只如孚上座說：『聖箭折斷了。』意指什麼？』喝一聲。說：『如果不同床睡覺，怎麼知道被子哪裡破了？』開禧二年（1206年）。

【English Translation】 English version What about the drinker? Go ask Zhaozhou (Zen master of the Tang Dynasty).

Zen Master Shirui of Yüwang Xiuyan Monastery, Qingyuan Prefecture

In an elevated Dharma talk, he cited: 'Master Yanhua asked Zen Master Bao Ci: 『What is true suchness Buddha-nature (the original, true, and unfalse nature of things)?』 Bao Ci said: 『Who doesn't have it?』 Master Yanhua didn't understand, so he asked Zen Master Huguo for instruction. Huguo said: 『Who has it?』 Master Yanhua attained enlightenment upon hearing these words.』 Zen Master Shirui said: 『'Who doesn't have it, who has it' are all to expound the complete koan. Turning around upon hearing the words, yet not falling into clichés. Even before it's raised, it's already one step ahead, that's mistaking a dustpan for an iron.』 Hahaha. If someone understands the principle of riding a donkey backwards, they will never follow behind others in their life.』

Zen Master Yiyun of Tuigu, Jingci Monastery, Lin'an Prefecture

Zen Master Yiyun was the son of the Huang family of Minqing, Fuzhou, whose family had been scholars for generations. After coming of age, he studied at the Imperial Academy and gained some insight from reading the Analects and the Doctrine of the Mean. Later, he was tonsured by Zen Master Shantang Chun and went to Wu to see Zen Master Tie'an. Zen Master Tie'an kept him to serve him. One day, Zen Master Tie'an asked in the room: 『What was the matter with the National Teacher (referring to National Teacher Huizhong) calling the attendant three times?』 Zen Master Yiyun immediately raised his hand to cover his mouth. He then asked: 『What about the attendant responding three times?』 Zen Master Yiyun flicked his sleeve and walked straight out. Zen Master Tie'an was very happy. At that time, Zen Master Fozhao was propagating the Dharma at Lingyin Temple, and Zen Master Yiyun went to rely on him. When Zen Master Fozhao moved to Yüwang Temple, he ordered Zen Master Yiyun to share the seat and give Dharma talks. Zen Master Fozhao listened to his Dharma talks and exclaimed: 『This person's Dharma talks are just like those of the Venerable Xuetang Xing. My robe and bowl (referring to the Zen lineage) can be entrusted to him.』 After that, Zen Master Yiyun successively presided over major temples such as Xiangshan Temple and Yüwang Temple, and the imperial court ordered him to give Dharma talks at Jingci Temple. A monk asked: 『Zen Master Sansheng said: 『I show it to people when I meet them, but showing it is not for people.』 What is the meaning of this?』 Zen Master Yiyun said: 『The Eastern Dipper shifts to the West.』 The monk then asked: 『Zen Master Xinghua said: 『I don't show it to people when I meet them, but showing it is for people.』 What about that?』 Zen Master Yiyun said: 『The Southern Dipper turns to the North.』 In an elevated Dharma talk, he said: 『Crossing the blade like a rushing stream, passing like a swift wind. The chick pecking and the mother bird pecking at the same time (a metaphor for the tacit cooperation between teacher and disciple), even if it's far away in Yazhou, it's like being right in front of you.』 Someone said: 『It's like a person learning archery, practicing for a long time and naturally becoming skilled.』 But they don't know that they have already hit the target before drawing the bow, and have already fallen into detours. Zen Master Zhaozhou arrived at Zhuyu Mountain and leaned on his staff. Let's put these aside for now. Just like Venerable Fu said: 『The holy arrow is broken.』 What does it mean?』 He shouted. He said: 『If you don't sleep in the same bed, how do you know where the quilt is torn?』 In the second year of Kai Xi (1206).

五月。師示微疾。作偈別眾曰。意烏猝猝。萬人氣索。佛法向上。何曾蹋著。臨行業識茫茫。一任諸方卜度。遂寂。

慶元府育王空叟宗印禪師

舉。僧問長沙如何是上上人行履處。沙曰。如死人眼。僧曰。上上人相見時如何。沙曰。如死人手。師頌曰。死人眼死人手。金烏飛玉兔走。直截根源。取之左右。張翁醉倒臥官街。元是李翁吃私酒。

金陵鐘山鐵牛印禪師

示眾曰。若是大丈夫漢。興決烈之志。屏浮濫之行。從腳跟下一刀兩段。向佛祖外一覷便透。身心俱了亦不為難。亦不患護身符子不入手。所以道。高山流水深深意。自有知音笑點頭。

天童全禪師法嗣

慶元府育王笑翁妙堪禪師

四明慈溪毛氏子。參無用於天童。用曰。行腳僧。遊山僧。師曰。行腳僧。用曰。如何是行腳事。師以坐具便摵。用曰。此僧敢來者里捋虎鬚。參堂去。室中常示以狗子無佛性話。師擬開口。用以竹篦劈口便打。師應聲呈偈曰。大荼毒鼓。轟天震地。轉腦回頭。橫屍萬里。用頷之。出世妙勝。晚徙育王。上堂。膏雨及時。江山如洗。幽鳥語喬林。殘紅隨遠水。可憐盲聾瘖啞人。不識此方真教體。一日示疾。辭眾偈曰。業鏡高懸。七十二年。一槌擊碎。大道坦然。置筆而逝。

【現代漢語翻譯】五月，禪師略感不適，作偈與眾告別說：『意烏猝猝（意念如烏鴉般躁動不安），萬人氣索（眾人的氣息都衰弱了）。佛法向上（佛法是超越世俗的），何曾蹋著（又何曾真正觸及）？臨行業識茫茫（臨終之際業識一片茫然），一任諸方卜度（任憑各方去猜測吧）。』說完便圓寂了。

慶元府育王空叟宗印禪師

（禪師）引用：有僧人問長沙（Chángshā，人名，指長沙景岑禪師）：『如何是上上人行履處（什麼是上上等人的行徑）？』長沙（Chángshā）說：『如死人眼（如同死人的眼睛）。』僧人說：『上上人相見時如何（上上等人相見時又如何）？』長沙（Chángshā）說：『如死人手（如同死人的手）。』禪師作頌說：『死人眼死人手（死人的眼睛，死人的手），金烏飛玉兔走（太陽飛逝，月亮奔走）。直截根源（直截了當抓住根源），取之左右（運用自如）。張翁醉倒臥官街（張老頭喝醉了倒臥在官街上），元是李翁吃私酒（原來是李老頭偷喝了私釀的酒）。』

金陵鐘山鐵牛印禪師

（禪師）向大眾開示說：『若是大丈夫漢（如果是真正的大丈夫），興決烈之志（就要立下堅決的志向），屏浮濫之行（摒棄虛浮不實的行為）。從腳跟下一刀兩段（從腳跟下徹底斬斷），向佛祖外一覷便透（向佛祖之外看一眼便能通透）。身心俱了亦不為難（身心都明瞭也不難），亦不患護身符子不入手（也不用擔心護身符拿不到手）。所以說，高山流水深深意（高山流水蘊含著深深的意境），自有知音笑點頭（自然有知音含笑點頭）。』

天童全禪師法嗣

慶元府育王笑翁妙堪禪師

（禪師是）四明慈溪毛氏之子，（他）在天童（Tiāntóng，地名，指天童寺）參拜無用禪師。無用禪師問：『行腳僧（雲遊四方的僧人），遊山僧（遊覽山水的僧人）。』禪師回答：『行腳僧（雲遊四方的僧人）。』無用禪師問：『如何是行腳事（什麼是雲遊的事情）？』禪師拿起坐具就打。無用禪師說：『此僧敢來者里捋虎鬚（這僧人竟敢在這裡捋虎鬚）。參堂去（到禪堂去吧）。』（無用禪師）在室內經常用『狗子無佛性』的話來開示（學人）。禪師剛要開口，無用禪師用竹篦劈頭就打。禪師應聲呈偈說：『大荼毒鼓（巨大的荼毒鼓），轟天震地（聲音震天動地）。轉腦回頭（幡然醒悟），橫屍萬里（捨棄舊我）。』無用禪師點頭認可。禪師在妙勝寺開法，晚年移居育王寺。上堂（說法）時說：『膏雨及時（及時的雨水滋潤萬物），江山如洗（江山如洗滌般清新）。幽鳥語喬林（幽靜的鳥兒在參天大樹間鳴叫），殘紅隨遠水（凋殘的花瓣隨著遠去的水流漂逝）。可憐盲聾瘖啞人（可憐那些盲聾瘖啞的人），不識此方真教體（不認識這真正的教法）。』一天，禪師示現疾病，辭別大眾的偈語說：『業鏡高懸（業力的鏡子高懸），七十二年（經歷了七十二年）。一槌擊碎（一錘擊碎），大道坦然（大道一片坦然）。』說完放下筆就去世了。

【English Translation】 In May, the Master showed slight illness. He composed a verse to bid farewell to the assembly, saying: 'The mind-bird flits restlessly, the breath of ten thousand people weakens. The Buddha-dharma is upward-reaching, yet has it ever been truly touched? At the brink of karma, consciousness is vast and indistinct, let all directions speculate as they will.' Then he passed away peacefully.

Zen Master Kongsou Zongyin of Yuwang Monastery in Qingyuan Prefecture

Quoting: A monk asked Changsha (Chángshā, a person's name, referring to Zen Master Changsha Jingcen), 'What is the path trod by the highest of the high?' Changsha (Chángshā) said, 'Like the eyes of a dead person.' The monk said, 'What is it like when the highest of the high meet?' Changsha (Chángshā) said, 'Like the hands of a dead person.' The Master composed a verse, saying: 'Dead man's eyes, dead man's hands, the golden crow flies, the jade rabbit runs. Directly cut off the root source, take it from left and right. Old Zhang, drunk, lies on the official street, originally it was Old Li drinking private wine.'

Zen Master Tieniu Yin of Zhongshan Monastery in Jinling

Instructing the assembly, he said: 'If you are a great hero, arouse resolute determination, abandon frivolous actions. Cut through from the heels in one stroke, and with a glance beyond the Buddhas and Patriarchs, penetrate through. To completely understand body and mind is not difficult, nor need you worry about not obtaining a protective amulet. Therefore, it is said, 'High mountains and flowing waters, a deep meaning, naturally there are kindred spirits who smile and nod.'

Dharma Successor of Zen Master Quan of Tiantong

Zen Master Xiaoweng Miaokan of Yuwang Monastery in Qingyuan Prefecture

He was a son of the Mao family of Cixi in Siming. He visited Wuyong at Tiantong (Tiāntóng, a place name, referring to Tiantong Temple). Wuyong said, 'Traveling monk, mountain-visiting monk.' The Master replied, 'Traveling monk.' Wuyong said, 'What is the matter of traveling?' The Master struck with his sitting cloth. Wuyong said, 'This monk dares to stroke the tiger's whiskers here. Go to the meditation hall.' In his room, he often instructed with the saying 'A dog has no Buddha-nature.' As the Master was about to speak, Wuyong struck him across the mouth with a bamboo staff. The Master responded with a verse, saying: 'Great tea-poison drum, thundering and earth-shaking. Turning the head, turning back, corpses lie across ten thousand miles.' Wuyong nodded in approval. He began teaching at Miaosheng Monastery and later moved to Yuwang Monastery. In his Dharma talk, he said: 'Timely rain nourishes, the rivers and mountains are as if washed clean. Hidden birds sing in the tall trees, fallen petals follow the distant water. Pitiful are the blind, deaf, and mute, they do not recognize the true essence of this teaching.' One day, showing illness, he bid farewell to the assembly with a verse: 'The mirror of karma hangs high, seventy-two years have passed. Struck and shattered in one blow, the Great Way is clear and open.' He put down his brush and passed away.

臨安府靈隱石鼓希夷禪師

上堂。舉南泉曰。文殊普賢昨夜三更相打。每人與二十棒趁出院了也。趙州曰。和尚棒教誰吃。泉曰。王老師過在甚麼處。州作禮而出。頌曰。春風吹落碧桃花。一片流經十萬家。誰在畫樓沽酒處。相邀來吃趙州茶。

雪峰然禪師法嗣(師嗣大慧會元不載)

如如顏丙居士

頌趙州有主沙彌話曰。解把一莖野草。喚作丈六金身。會得頭頭皆是道。眼中瞳子面前人。

凈慈一禪師法嗣

慶元府天童息庵達觀禪師

示眾。舉。南泉曰。江西馬祖說即心即佛。王老師不恁么道。不是心。不是佛。不是物。恁么有過么。趙州禮拜而出。僧隨問州曰。上座禮拜便出。意作么生。州曰。你卻問取和尚。僧乃問。適來諗上座意作么生。泉曰。他卻領得老僧意旨。頌曰。慣弄瑤琴與琵琶。清音歷歷遍天涯。堪嗟不入聾人耳。空使西山日又斜。

天童華禪師法嗣

南書記者

福州人。久依應庵。于趙州狗子無佛性話。豁然契悟。有偈曰。狗子無佛性。羅睺星入命。不是打殺人。被人打殺定。庵見喜其脫略。紹興末。終於歸宗。

侍郎李浩居士字德遠

號正信。幼閱首楞嚴經。如遊舊國志。而不忘持橐。后造明果。投誠入室。應庵揕

【現代漢語翻譯】現代漢語譯本：

臨安府靈隱石鼓希夷禪師

上堂說法。引用南泉禪師的話說：『文殊（Manjusri，智慧的象徵）和普賢（Samantabhadra，行動的象徵）昨夜三更半夜互相爭鬥。每人賞他們二十棒，然後趕出寺院。』趙州禪師問：『和尚的棒子要打給誰吃呢？』南泉禪師說：『王老師錯在哪裡呢？』趙州禪師作揖後走了出去。頌詞說：春風吹落碧桃花，一片花瓣飄過千家萬戶。誰在畫樓上買酒喝呢？邀請他們一起來喝趙州禪師的茶。

雪峰然禪師的法嗣（希夷禪師師承大慧宗杲，此處未記載）

如如顏丙居士

讚頌趙州禪師關於沙彌的話說：竟然能把一根野草，說成是丈六金身（佛像）。領會到一切都是道，眼中的瞳孔就是面前的人。

凈慈一禪師的法嗣

慶元府天童息庵達觀禪師

開示大眾。引用南泉禪師的話說：江西馬祖（Mazu Daoyi）說『即心即佛』。王老師不這樣說，說『不是心，不是佛，不是物』，這樣有過錯嗎？趙州禪師作揖後走了出去。有僧人隨後問趙州禪師說：『您作揖后就走出去，是什麼意思？』趙州禪師說：『你卻去問和尚。』僧人於是問南泉禪師：『剛才趙州禪師的意思是什麼？』南泉禪師說：『他卻領會了老僧的意思。』頌詞說：慣於彈奏瑤琴和琵琶，清脆的音樂傳遍天涯。可惜不入耳聾之人的耳朵，白白地讓西山的太陽又一次落下。

天童華禪師的法嗣

南書記者

福州人。長期跟隨應庵禪師。對於趙州禪師的『狗子無佛性』的話，豁然開悟。寫了一首偈語說：『狗子無佛性，羅睺星入命。不是打殺人，被人打殺定。』應庵禪師看到后，很高興他能擺脫束縛。紹興末年，在歸宗寺圓寂。

侍郎李浩居士，字德遠，號正信。從小閱讀《首楞嚴經》（Shurangama Sutra），就像回到故鄉一樣熟悉。不忘為官的職責，後來拜訪明果禪師，誠心入門。應庵禪師嚴厲地...

【English Translation】 English version:

Zen Master Shigu Xiyi of Lingyin Temple, Lin'an Prefecture

Delivering a sermon, he quoted Nanquan (Nanquan Puyuan) saying: 'Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of action) were fighting each other at midnight last night. Give each of them twenty blows and chase them out of the monastery.' Zhaozhou (Zhaozhou Congshen) asked: 'Who will the abbot's stick be given to?' Nanquan said: 'Where is Wang Laoshi's fault?' Zhaozhou made a bow and left. A verse says: 'The spring breeze blows down the peach blossoms, a petal floats through tens of thousands of homes. Who is buying wine in the painted building? Invite them to drink Zhaozhou's tea together.'

Dharma heir of Zen Master Xuefeng Ran (Zen Master Xiyi inherited from Dahui Zonggao, not recorded here)

Layman Ruru Yan Bing

Praising Zhaozhou's words about the novice monk, he said: 'He can actually call a wild grass a sixteen-foot golden body (Buddha statue). Understanding that everything is the Tao, the pupils in the eyes are the person in front of you.'

Dharma heir of Zen Master Jingci Yi

Zen Master Xi'an Daguan of Tiantong Temple, Qingyuan Prefecture

Instructing the assembly, he quoted Nanquan saying: 'Mazu (Mazu Daoyi) of Jiangxi said 'Mind is Buddha'. Wang Laoshi doesn't say that, saying 'Not mind, not Buddha, not thing', is there a fault in this?' Zhaozhou made a bow and left. A monk followed and asked Zhaozhou: 'What do you mean by bowing and leaving?' Zhaozhou said: 'You should ask the abbot.' The monk then asked Nanquan: 'What did Zhaozhou mean just now?' Nanquan said: 'He understood the old monk's meaning.' A verse says: 'Accustomed to playing the Yaoqin and Pipa, the clear music spreads all over the world. It's a pity it doesn't enter the ears of the deaf, letting the sun set on the western mountains again in vain.'

Dharma heir of Zen Master Tiantong Hua

Recorder Nan Shu

A native of Fuzhou. He followed Zen Master Ying'an for a long time. He suddenly awakened to Zhaozhou's words 'A dog has no Buddha-nature'. He wrote a verse saying: 'A dog has no Buddha-nature, Rahu star enters fate. It's not killing people, but being killed by others.' Zen Master Ying'an was very happy to see that he could break free from constraints. At the end of Shaoxing, he passed away at Guizong Temple.

Layman Li Hao, Vice Minister, styled Deyuan, named Zhengxin. He read the Shurangama Sutra (Shurangama Sutra) from a young age, as familiar as returning to his hometown. Not forgetting his duties as an official, he later visited Zen Master Mingguo and sincerely entered the room. Zen Master Ying'an sternly...

其胸曰。侍郎死後向甚麼處去。公駭然汗下。庵喝出。公退。參不旬日。竟躋堂奧。以偈寄同參嚴康朝曰。門有孫臏鋪。家存甘贄妻。夜眠還早起。誰悟復誰迷。庵見稱善。有鬻胭脂者。亦久參應庵。頗自負。公贈之偈曰。不塗紅粉自風流。往往禪徒到此休。逶過古今圈䙡后。卻來這裡吃拳頭。

道場全禪師法嗣

常州華藏伊庵有權禪師

臨安昌化祁氏子。年十四。得度。十八歲。禮佛智裕禪師于靈隱。時無庵為第一座。室中以從無住本。建一切法。問之。師久而有省。答曰。暗裡穿針。耳中出氣。庵可之。遂密付心印。嘗夜坐達旦。行粥者至忘展缽。鄰僧以手觸之。師感悟。為偈曰。黑漆崑崙把釣竿。古帆高掛下驚湍。蘆華影里弄明月。引得盲龜上釣船。佛智嘗問。心包太虛。量廓沙界時如何。師曰。大海不宿死屍。智撫其座曰。此子他日當據此座。呵佛罵祖去在。師自是埋藏頭角。益自韜晦。遊歷湖湘江浙幾十年。依應庵于歸宗。參大慧于徑山。無庵住道場。招師分座說法。於是聲名隱然。住後上堂。今朝結卻布袋口。明眼衲僧莫亂走。心行滅處解翻身。噴嚏也成師子吼。栴檀林。任馳驟。剔起眉毛頂上生。剜肉成瘡露家醜。上堂。禪禪。無黨無偏。迷時千里隔。悟在口皮邊。所以僧問石霜。

【現代漢語翻譯】現代漢語譯本：有一次，應庵禪師問一位侍郎：『侍郎死後會到哪裡去？』那位侍郎聽后驚恐萬分，冷汗直冒。應庵禪師當即喝斥他出去。這位侍郎退下後，參禪不到十天，竟然領悟了禪宗的精髓。他寫了一首偈頌寄給同參嚴康朝：『門前有孫臏的兵書，家中還有甘茂妻子的故事。夜晚睡覺還早早起身，有誰能領悟，又有誰在迷惑？』應庵禪師看了稱讚他寫得好。有一位賣胭脂的人，也跟隨應庵禪師參禪很久了，頗為自負。應庵禪師贈給他一首偈頌：『不塗紅粉也自有風流，往往參禪的人到這裡就停止了。突破了古今的圈套之後，卻要在這裡挨拳頭。』

道場全禪師的法嗣

常州華藏伊庵有權禪師

有權禪師是臨安昌化祁氏的兒子。十四歲時出家，十八歲時在靈隱寺拜佛智裕禪師為師。當時無庵禪師是靈隱寺的第一座，在禪房裡以『從無住本，建立一切法』來提問，有權禪師思考了很久才有所領悟，回答說：『暗中穿針，耳朵里出氣。』無庵禪師認可了他的回答，於是秘密地傳授了心印。有權禪師曾經夜裡打坐到天亮，負責分粥的僧人走到他面前，他都忘了伸出缽。鄰座的僧人就用手碰了他一下，有權禪師因此而感悟，寫了一首偈頌：『黑漆漆的崑崙山神拿著釣竿，高高掛起古老的船帆，順著湍急的江流而下。在蘆葦花的倒影里撥弄著明月，引得瞎眼的海龜爬上了釣船。』佛智禪師曾經問他：『當心能包容整個宇宙，度量能擴充套件到無邊沙界時，會是怎樣一番景象？』有權禪師回答說：『大海不會容留死屍。』佛智禪師拍著他的座位說：『這個孩子將來一定會坐到這個位置上，呵斥佛，謾罵祖師。』有權禪師從此就隱藏了自己的才華，更加韜光養晦。他遊歷了湖湘、江浙幾十年，在歸宗寺依止應庵禪師，在徑山寺參訪大慧禪師。無庵禪師住持道場寺后，邀請有權禪師分座說法，於是他的聲名才漸漸顯露出來。住持道場寺后，有權禪師上堂說法：『今天把布袋口紮緊，明眼的禪僧不要亂走。心念止息的地方就能翻身，打個噴嚏也成了獅子吼。在栴檀林里，任憑馳騁。挑起眉毛在頭頂上生長，剜肉成瘡，暴露家醜。』上堂說法：『禪啊禪，無黨無偏。迷惑時相隔千里，領悟時就在嘴邊。』所以有僧人問石霜禪師。

【English Translation】 English version: Once, Chan Master Ying'an asked a court official, 'Where will you go after you die?' The official was terrified and broke out in a cold sweat. Ying'an immediately told him to leave. After retreating, the official attained the essence of Chan within ten days. He wrote a verse and sent it to his fellow practitioner Yan Kangchao: 'At the door are Sun Bin's military books, and at home is the story of Gan Mao's wife. Sleeping at night, yet rising early, who can understand, and who is confused?' Ying'an praised him for writing well. There was a rouge seller who had also been practicing Chan with Ying'an for a long time and was quite self-satisfied. Ying'an gave him a verse: 'Without rouge, one is naturally graceful, often Chan practitioners stop here. After breaking through the traps of ancient and modern times, one must come here to be punched.'

Dàochǎng Quán Chan Master's Dharma Successor

Chan Master Yǒuquán of Huázàng Yī'ān Temple in Chángzhōu

Chan Master Yǒuquán was the son of the Qí family of Chānghuà in Lín'ān. He became a monk at the age of fourteen and at the age of eighteen, he became a disciple of Chan Master Fózhì Yù at Língyǐn Temple. At that time, Chan Master Wú'ān was the first seat at Língyǐn Temple. In the meditation room, he asked questions based on 'Establishing all dharmas from the basis of no-abiding,' Yǒuquán thought for a long time before gaining some understanding, answering: 'Threading a needle in the dark, exhaling air from the ears.' Chan Master Wú'ān approved of his answer and secretly transmitted the mind-seal. Yǒuquán once sat in meditation until dawn, and the monk in charge of distributing porridge forgot to extend his bowl when he reached him. The monk next to him touched him with his hand, and Yǒuquán was enlightened, writing a verse: 'The dark Kūnlún mountain god holds a fishing rod, the ancient sail is hoisted high, descending the turbulent river. Playing with the bright moon in the reflection of the reed flowers, attracting the blind turtle to climb onto the fishing boat.' Chan Master Fózhì once asked him: 'When the mind can encompass the entire universe and the measure can expand to the boundless realms of sand, what will it be like?' Yǒuquán replied: 'The great sea does not harbor corpses.' Chan Master Fózhì patted his seat and said: 'This child will surely sit in this position one day, scolding the Buddha and cursing the patriarchs.' From then on, Yǒuquán hid his talents and became even more reclusive. He traveled through Húxiāng, Jiāngzhè for decades, relying on Chan Master Yīng'ān at Guīzōng Temple and visiting Chan Master Dàhuì at Jìngshān Temple. After Chan Master Wú'ān became the abbot of Dàochǎng Temple, he invited Yǒuquán to share the seat and expound the Dharma, and thus his reputation gradually became known. After becoming the abbot of Dàochǎng Temple, Yǒuquán ascended the hall and said: 'Today, the mouth of the cloth bag is tied tightly, clear-eyed Chan monks should not wander around. Where the mind ceases, one can turn over, a sneeze also becomes a lion's roar. In the sandalwood forest, gallop as you please. Raise your eyebrows and grow them on the top of your head, carve flesh into sores, exposing family shame.' Ascending the hall and saying: 'Chan, Chan, without partisanship or bias. When confused, separated by thousands of miles, when enlightened, it is right at the edge of the mouth.' Therefore, a monk asked Chan Master Shíshuāng.

如何是禪。霜云。㼾磚。又僧問睦州。如何是禪州云。猛火著油煎。又僧問首山。如何是禪。山云。猢猻上樹尾連顛。大眾。道無橫徑。立處孤危。此三大老。行聲前活路。用劫外靈機。若以衲僧正眼檢點將來。不無優劣。一人如張良入陣。一人如項羽用兵。一人如孔明料敵。若人辨白得。可與佛祖齊肩。雖然如是。忽有個衲僧。出來道。長老話作兩橛。也適來道。道無橫徑。無黨無偏。而今又卻分許多優劣。且作么生祇對。還委悉么。把手上山齊著力。咽喉出氣自家知。淳熙庚子秋。示微疾。留偈趺坐而逝。茶毗齒舌不壞。獲五色舍利無數。瘞于橫山之塔。分骨歸葬萬年山寺。

焦山體禪師法嗣

慶元府天童癡鈍智穎禪師

頌達磨見武帝因緣曰。提起須彌第一槌。玉關金鎖擊難開。重施背踏空勞力。應悔迢迢萬里來。

雙林用禪師法嗣

婺州三峰印禪師

上堂舉野狐話曰。不落不昧。誣人之罪。不昧不落。無繩自縛。可憐柳絮隨春風。有時自西還自東。

大溈行禪師法嗣

常德府德山子涓禪師

潼川人也。上堂。見見之時。見非是見。見猶離見。見不能及。遂喝曰。鯨吞海水盡。露出珊瑚枝。眾中忽有個衲僧出來道。長老休𥧌語。卻許伊具一隻眼。上堂。

【現代漢語翻譯】現代漢語譯本『如何是禪？』（什麼是禪？）霜云（僧人法號）。『㼾磚』（無法解釋）。又有僧人問睦州（禪師法號），『如何是禪？』睦州說：『猛火著油煎。』（火上澆油，形容禪的不可言說）。又有僧人問首山（禪師法號），『如何是禪？』首山說：『猢猻上樹尾連顛。』（猴子上樹，尾巴亂甩，形容禪的活潑）。各位，道沒有捷徑，立身之處孤立而危險。這三位老禪師，運用言語之前的活潑機鋒，使用劫數之外的靈妙玄機。如果用衲僧（僧人的謙稱）的正眼來仔細檢查，並非沒有優劣之分。一人如張良入陣（張良，漢初名臣，善於謀略），一人如項羽用兵（項羽，秦末將領，勇猛無比），一人如孔明料敵（孔明，即諸葛亮，三國時期蜀漢丞相，善於用兵）。如果有人能辨別清楚，可以與佛祖平起平坐。雖然如此，忽然有個衲僧出來說：『長老的話分成了兩截。』之前又說：『道沒有捷徑，無黨無偏。』現在又分出許多優劣。要如何應對呢？還明白嗎？把手上山一起用力，咽喉出氣自家知道。（禪的體悟需要親身實踐）』淳熙庚子年秋（淳熙為南宋年號，庚子為干支紀年），示現輕微疾病，留下偈語，結跏趺坐而逝。火化后，牙齒和舌頭沒有損壞，獲得五色舍利無數，埋葬在橫山之塔，分骨歸葬萬年山寺。

焦山體禪師（禪師法號）法嗣

慶元府天童癡鈍智穎禪師（禪師法號）

頌達磨（菩提達摩，禪宗初祖）見武帝（梁武帝）因緣說：『提起須彌山（佛教名山）第一槌，玉關金鎖（比喻封閉的心）擊難開。重施背踏（比喻錯誤的修行方法）空勞力，應悔迢迢萬里來。（後悔達摩不應該遠道而來）』

雙林用禪師（禪師法號）法嗣

婺州三峰印禪師（禪師法號）

上堂舉野狐話（禪宗公案）說：『不落不昧（不落入因果，也不昧於因果），誣人之罪。不昧不落（不昧於因果，也不落入因果），無繩自縛。可憐柳絮隨春風，有時自西還自東。（比喻心隨境轉）』

大溈行禪師（禪師法號）法嗣

常德府德山子涓禪師（禪師法號）

潼川人。上堂：『見見之時，見非是見（當你在看的時候，你所看到的不是真正的看）。見猶離見（即使你離開了看，也還是沒有看到真正的看）。見不能及（真正的看是無法達到的）。』於是喝道：『鯨吞海水盡，露出珊瑚枝。（比喻頓悟時，一切都顯現出來）』眾中忽然有個衲僧出來說：『長老休𥧌語（不要胡說八道），卻許伊具一隻眼（也算他有一隻眼睛）。』上堂。

【English Translation】 English version 『What is Zen?』 Frost Cloud (Shuang Yun, a monk's Dharma name). 『㼾 brick』 (Unexplainable). Another monk asked Muzhou (a Zen master's Dharma name), 『What is Zen?』 Muzhou said, 『Pouring oil on a raging fire.』 (Like adding fuel to the fire, describing the ineffable nature of Zen). Another monk asked Shoushan (a Zen master's Dharma name), 『What is Zen?』 Shoushan said, 『A monkey climbing a tree, its tail swinging wildly.』 (A monkey climbing a tree with its tail flailing, describing the liveliness of Zen). Everyone, there is no shortcut on the path, and the place where you stand is isolated and dangerous. These three old Zen masters use the lively mechanism before words, and the spiritual mystery beyond kalpas (aeons). If you examine them carefully with the true eye of a monk (a humble term for monks), there are indeed differences in their abilities. One is like Zhang Liang entering battle (Zhang Liang, a famous minister in the early Han Dynasty, skilled in strategy), one is like Xiang Yu using troops (Xiang Yu, a general at the end of the Qin Dynasty, unparalleled in bravery), and one is like Kongming predicting the enemy (Kongming, also known as Zhuge Liang, Prime Minister of Shu during the Three Kingdoms period, skilled in military affairs). If someone can distinguish them clearly, they can stand shoulder to shoulder with the Buddha. Even so, suddenly a monk comes out and says, 『Elder's words are divided into two parts.』 Before, you said, 『There is no shortcut on the path, without partisanship or bias.』 Now you are distinguishing so many superiorities and inferiorities. How should we respond? Do you understand? Putting our hands together to climb the mountain with all our strength, the exhalation from the throat is known only to oneself. (The realization of Zen requires personal practice).』 In the autumn of the Gengzi year of Chunxi (Chunxi is the reign title of the Southern Song Dynasty, and Gengzi is a year in the sexagenary cycle), he showed a slight illness, left a verse, and passed away in the lotus position. After cremation, his teeth and tongue were not damaged, and countless five-colored sharira (relics) were obtained, buried in the pagoda of Hengshan, and part of the bones were returned to Wannian Mountain Temple for burial.

Successor of Zen Master Jiao Shan Ti (a Zen master's Dharma name)

Zen Master Chidun Zhiying of Tiantong Temple in Qingyuan Prefecture (a Zen master's Dharma name)

Praising the story of Bodhidharma (Damo, the first patriarch of Zen) meeting Emperor Wu (Emperor Wu of Liang), he said: 『Raising the first mallet of Mount Sumeru (a sacred mountain in Buddhism), the jade gate and golden lock (metaphor for a closed mind) are difficult to open. Repeatedly using back-stepping (metaphor for wrong practice methods) is a waste of effort, you should regret coming from ten thousand miles away. (Regretting that Bodhidharma should not have come from afar).』

Successor of Zen Master Yong of Shuanglin (a Zen master's Dharma name)

Zen Master Sanfeng Yin of Wuzhou (a Zen master's Dharma name)

In the Dharma hall, he cited the story of the Wild Fox (a Zen koan) saying: 『Not falling, not being obscured (not falling into causality, nor being obscured by causality), is the crime of falsely accusing others. Not being obscured, not falling (not being obscured by causality, nor falling into causality), is tying oneself without a rope. Pitiful willow catkins follow the spring breeze, sometimes from the west and sometimes from the east. (Metaphor for the mind following circumstances).』

Successor of Zen Master Xing of Dawei (a Zen master's Dharma name)

Zen Master Zijuan of Deshan in Changde Prefecture (a Zen master's Dharma name)

He was from Tongchuan. In the Dharma hall: 『When seeing, the seeing is not seeing (when you are seeing, what you see is not true seeing). Even if you leave seeing, you still have not seen true seeing (even if you leave seeing, you still have not seen true seeing). Seeing cannot reach (true seeing cannot be reached).』 Then he shouted: 『The whale swallows the sea water, revealing the coral branches. (Metaphor for when enlightenment occurs, everything is revealed).』 Suddenly a monk came out from the crowd and said: 『Elder, stop talking nonsense, but I will allow him to have one eye (I will grant that he has one eye).』 In the Dharma hall.

橫按拄杖曰。一二三四五六七。七六五四三二一。循環逆順數將來。數到未來無盡日。因七見一。因一亡七。踏破太虛空。鐵牛也汗出。絕氣息。無軌跡。擲拄杖曰。更須放下這個。始是參學事畢。上堂。拈拄杖曰。有時奪人不奪境。拄杖子七縱八橫。有時奪境不奪人。山僧七顛八倒。有時人境兩俱奪。拄杖子與山僧。削跡吞聲。有時人境俱不奪。卓拄杖曰。伴我行千里。𢹂君過萬山。忽然撞著臨濟大師時如何。喝曰。未明心地印。難透祖師關。

大洪證禪師法嗣

萬壽月林師觀禪師

頌玄沙三種病曰。盲聾瘖啞。捉敗了也。更問如何。盲聾瘖啞。

五燈嚴統卷第二十卍新續藏第 81 冊 No. 1568 五燈嚴統(第10卷-第25卷)

五燈嚴統卷第二十一

臨濟宗

南嶽下十七世

天童華禪師法嗣

慶元府天童密庵咸杰禪師

福州鄭氏子。母夢。廬山老僧入舍。而生。自幼穎悟。出家為僧。不憚遊行。遍參知識。后謁應庵于明果。庵孤硬難入。屢遭呵。一日庵問。如何是正法眼。師遽答曰。破沙盆。庵頷之。及辭回省親。庵送以偈曰。大徹投機句。當陽廓頂門。相從今四載。徴詰洞無痕。雖未付缽袋。氣宇吞乾坤。卻把正

【現代漢語翻譯】現代漢語譯本橫按拄杖說：『一二三四五六七，七六五四三二一。循環逆順數將來，數到未來無盡日。』因為看見七而明白一，因為執著於一而失去七。踏破太虛空，鐵牛也嚇得汗流浹背。斷絕氣息，沒有軌跡。扔掉拄杖說：『更須放下這個，才是參學完畢。』上堂說法，拿起拄杖說：『有時奪人不奪境，拄杖子七縱八橫；有時奪境不奪人，山僧七顛八倒；有時人境兩俱奪，拄杖子與山僧，削跡吞聲；有時人境俱不奪。』放下拄杖說：『伴我行千里，攜君過萬山。』忽然撞著臨濟大師（Linji Daishi）時如何？』喝道：『未明心地印，難透祖師關。』

大洪證禪師（Dahong Zheng Chanshi）法嗣

萬壽月林師觀禪師（Wanshou Yuelin Shiguan Chanshi）

讚頌玄沙（Xuansha）的三種病癥說：『盲、聾、喑、啞，都被捉住了。』更問如何？『盲、聾、喑、啞。』

五燈嚴統卷第二十卍新續藏第 81 冊 No. 1568 五燈嚴統(第10卷-第25卷)

五燈嚴統卷第二十一

臨濟宗（Linji Zong）

南嶽下十七世

天童華禪師（Tiantong Hua Chanshi）法嗣

慶元府天童密庵咸杰禪師（Qingyuanfu Tiantong Mian Xianjie Chanshi）

福州鄭氏之子。母親夢見廬山（Lushan）老僧進入家中，因而生下他。自幼聰穎，出家為僧，不畏勞苦，遍參知識。后拜訪應庵禪師（Ying'an Chanshi）于明果寺（Mingguosi）。應庵禪師孤僻剛硬難以接近，屢次遭到呵斥。一日，應庵禪師問：『如何是正法眼？』禪師立刻回答說：『破沙盆。』應庵禪師點頭認可。等到辭別回去探親時，應庵禪師贈送偈語說：『大徹投機句，當陽廓頂門。相從今四載，徴詰洞無痕。雖未付缽袋，氣宇吞乾坤。卻把正'

【English Translation】 English version He held up his staff and said: 'One, two, three, four, five, six, seven. Seven, six, five, four, three, two, one. Counting forward and backward in cycles, counting to the endless days of the future.' Because of seeing seven, one understands one; because of clinging to one, one loses seven. Trampling through the great void, even the iron ox sweats. Extinguishing breath, without a trace. Throwing down the staff, he said: 'You must further let go of this, then the matter of study is complete.' Ascending the hall, he raised his staff and said: 'Sometimes one seizes the person but not the environment; the staff goes seven horizontal and eight vertical. Sometimes one seizes the environment but not the person; the mountain monk stumbles seven times and falls eight times. Sometimes both person and environment are seized; the staff and the mountain monk erase their tracks and swallow their voices. Sometimes neither person nor environment is seized.' He struck the staff and said: 'It accompanies me for a thousand miles, leading you over ten thousand mountains. What if you suddenly encounter Linji Daishi (Master Linji)?' He shouted: 'Without clarifying the seal of the mind-ground, it is difficult to penetrate the ancestral teacher's barrier.'

Successor of Dahong Zheng Chanshi (Zen Master Dahong Zheng)

Wanshou Yuelin Shiguan Chanshi (Zen Master Wanshou Yuelin Shiguan)

Praising Xuansha's (Xuansha) three illnesses, he said: 'Blind, deaf, mute—all have been caught!' Further asking, 'How is it?' 'Blind, deaf, mute.'

The Extensive Record of the Five Lamps, Volume 20 卍 New Continued Collection, Volume 81, No. 1568, The Extensive Record of the Five Lamps (Volumes 10-25)

The Extensive Record of the Five Lamps, Volume 21

Linji School (Linji Zong)

Seventeenth Generation Below Nanyue

Successor of Tiantong Hua Chanshi (Zen Master Tiantong Hua)

Tiantong Mian Xianjie Chanshi of Qingyuan Prefecture (Zen Master Tiantong Mian Xianjie of Qingyuanfu)

A son of the Zheng family of Fuzhou. His mother dreamed of an old monk from Lushan (Mount Lu) entering her home, and thus he was born. He was intelligent from a young age, left home to become a monk, and did not fear hardship, widely visiting teachers. Later, he visited Ying'an Chanshi (Zen Master Ying'an) at Mingguosi (Mingguo Temple). Ying'an Chanshi was solitary and stern, difficult to approach, and he was often scolded. One day, Ying'an Chanshi asked: 'What is the eye of the true Dharma?' The Zen master immediately replied: 'A broken sand bowl.' Ying'an Chanshi nodded in approval. When he bid farewell to return home to visit his family, Ying'an Chanshi gave him a verse, saying: 'A thoroughly penetrating, opportune phrase, directly reveals the crown of the head. Having followed each other for four years, questioning reveals no trace. Although the bowl and robe have not been entrusted, his spirit swallows heaven and earth. Yet he takes the true'

法眼。喚作破沙盆。此行將省覲。切忌便跺跟。吾有末後句。待歸要汝遵。出世烏巨。次遷祥符蔣山華藏。未幾詔住徑山靈隱。晚居太白。僧問。虛空消殞時如何。師曰。罪不重科。上堂。達磨不來東土。二祖不往西天。石室行者踏碓忘卻移步。玄沙討魚賣峭踏翻釣船。且道。這一隊漢。還有衲僧巴鼻也無。良久。曰當門不用栽荊棘。後代兒孫惹著衣。上堂。牛頭橫說。豎說不知有向上關棙子。有般漆桶輩。東西不辨。南北不分。便問。如何是向上關棙子。何異開眼尿床。華藏有一轉語。不在向上向下。千手大悲摸索不著。雨寒無處曬㫰。今日普請。佈施大眾。良久曰。達磨大師無當門齒。上堂。世尊不說說。拗曲作直。迦葉不聞聞。望空啟告。馬祖即心即佛。懸羊頭賣狗肉。趙州勘庵主。貴買賤賣分文不直。祇如文殊是七佛之師。因甚出女子定不得。河天月暈魚分子。槲葉風微鹿養茸。上堂。卓拄杖。曰迷時祇迷這個。復卓一下。曰悟時祇悟這個。迷悟雙忘。糞埽堆頭重添搕𢶍。莫有向東涌西沒全機獨脫處。道得一句底么。若道不得。華藏自道去也。擲拄杖曰。三十年後。上堂。舉。金峰和尚示眾云。老僧二十年前。有老婆心。二十年後。無老婆心。時有僧問。如何是和尚二十年前。有老婆心。峰云。問凡答凡。問

【現代漢語翻譯】法眼（Fa Yan）：稱之為破沙盆。這次出行將要省親，切記不要立刻動身。我有最後一句要囑咐，等你回來要你遵守。他從烏巨（Wu Ju）出世，之後遷到祥符蔣山華藏（Xiangfu Jiangshan Huazang），不久奉詔住持徑山靈隱（Jingshan Lingyin），晚年住在太白（Taibai）。有僧人問：『虛空消亡的時候會怎麼樣？』法眼說：『罪不重罰。』上堂說法時，法眼說：『達磨（Damo）沒有來到東土，二祖（Er Zu）沒有前往西天。石室行者（Shishi Xingzhe）踏碓忘記了移動腳步，玄沙（Xuansha）討魚賣魚卻打翻了釣船。』且說，這一群人，還有僧人的樣子嗎？』停頓了很久，說：『家門前不用栽種荊棘，後代子孫會因此被纏住衣裳。』上堂說法時，法眼說：『牛頭（Niu Tou）橫說豎說，不知道有向上突破的關卡。有那些像漆桶一樣不開竅的人，東西不辨，南北不分，便問：『什麼是向上突破的關卡？』這和睜著眼睛尿床有什麼區別？華藏（Huazang）有一句轉語，不在向上向下，千手大悲（Qianshou Dabei）也摸索不著，寒雨時節無處曬太陽。今天普請勞作，佈施大眾。』停頓了很久，說：『達磨大師（Damo Dashi）沒有門牙。』上堂說法時，法眼說：『世尊（Shizun）不說說，把彎曲的說成直的。迦葉（Jiaye）不聞聞，對著天空祈告。馬祖（Mazu）即心即佛，這是掛著羊頭賣狗肉。趙州（Zhao Zhou）勘驗庵主，這是高價買進低價賣出，一文不值。』就像文殊（Wenshu）是七佛之師，為什麼卻不能使女子出定？河邊的天空出現月暈，魚開始繁殖。槲樹葉子在微風中搖動，鹿開始長茸。』上堂說法時，法眼拄著拄杖，說：『迷惑時就迷惑這個。』又拄了一下，說：『領悟時就領悟這個。』迷惑和領悟都忘記了，就像在糞堆上又添了一層污垢。有沒有向東涌西沒，完全擺脫束縛的地方？能說出一句嗎？如果說不出來，華藏自己來說。』扔掉拄杖說：『三十年後。』上堂說法時，舉例說：『金峰和尚（Jinfeng Heshang）開示大眾說：『老僧二十年前，有老婆心，二十年後，沒有老婆心。』當時有僧人問：『什麼是和尚二十年前，有老婆心？』金峰（Jinfeng）說：『問凡答凡，問

【English Translation】 Fa Yan: It's called a broken sand basin. This trip will be to visit relatives, be sure not to leave immediately. I have a final sentence to tell you, wait for you to come back and you must obey it. He emerged from Wu Ju, and then moved to Xiangfu Jiangshan Huazang, and soon received an imperial order to preside over Jingshan Lingyin, and lived in Taibai in his later years. A monk asked: 'What will happen when the void disappears?' Fa Yan said: 'The crime is not punished twice.' When lecturing, Fa Yan said: 'Damo (Bodhidharma) did not come to the Eastern Land, and Er Zu (the Second Patriarch) did not go to the Western Heaven. The practitioner of the Stone Chamber (Shishi Xingzhe) forgot to move his feet while treading the mortar, and Xuansha (Xuan Sha) overturned the fishing boat while fishing and selling fish.' Furthermore, do these people still look like monks?' After a long pause, he said: 'There is no need to plant thorns in front of the door, future generations will be entangled by them.' When lecturing, Fa Yan said: 'Niu Tou (Ox-Head) speaks horizontally and vertically, not knowing that there is an upward breakthrough. There are those who are as ignorant as lacquer buckets, unable to distinguish east from west, or north from south, and ask: 'What is the upward breakthrough?' What is the difference between this and wetting the bed with your eyes open? Huazang (Hua-tsang) has a turning phrase, neither up nor down, that even the Thousand-Handed Great Compassion (Qianshou Dabei) cannot grasp, and there is nowhere to bask in the cold rain. Today, we are doing general labor and giving to the masses.' After a long pause, he said: 'Damo Dashi (Bodhidharma) has no front teeth.' When lecturing, Fa Yan said: 'The World Honored One (Shizun) speaks without speaking, twisting the crooked into the straight. Kashyapa (Jiaye) hears without hearing, praying to the sky. Mazu (Ma-tsu) is mind is Buddha, this is hanging a sheep's head and selling dog meat. Zhao Zhou (Chao-chou) examines the hermitage master, this is buying high and selling low, not worth a penny.' Just like Wenshu (Manjusri) is the teacher of the Seven Buddhas, why can't he bring a woman out of samadhi? Halos appear in the sky by the river, and fish begin to breed. Oak leaves sway in the breeze, and deer begin to grow antlers.' When lecturing, Fa Yan held his staff and said: 'When confused, be confused about this.' He tapped it again and said: 'When enlightened, be enlightened about this.' Forgetting both confusion and enlightenment is like adding another layer of filth to a dung heap. Is there a place to emerge in the east and disappear in the west, completely free from bondage? Can you say a sentence? If you can't say it, Huazang will say it himself.' He threw away his staff and said: 'Thirty years later.' When lecturing, he cited an example: 'Jinfeng Heshang (Golden Peak Monk) instructed the public: 'The old monk had the mind of a wife twenty years ago, and has no mind of a wife twenty years later.' At that time, a monk asked: 'What is the mind of a wife that the monk had twenty years ago?' Jinfeng (Golden Peak) said: 'Answer the ordinary with the ordinary, ask

聖答聖。曰如何是二十年後。無老婆心。峰云。問凡不答凡。問聖不答聖。師曰。烏巨當時若見。但冷笑兩聲。這老漢忽若瞥地。自然不墮聖凡窠臼。上堂。舉。婆子燒庵話。師曰。這個公案。叢林中少有拈提者。杰上座裂破面皮。不免納敗一上。也要諸方檢點。乃召大眾曰。這婆子。洞房深穩。水泄不通。偏向枯木上糝花。寒巖中發𦦨。個僧。孤身回迥。慣入洪波。等閑坐斷潑天潮。到底身無涓滴水。仔細檢點將來。敲枷打鎖則不無二人。若是佛法。未夢見在。烏巨與么提持。畢竟意歸何處。良久。曰一把柳絲收不得。和煙搭在玉欄干。上堂。動弦別曲。葉落知秋。舉一明三。目機銖兩。如王秉劍殺活臨時。猶是無風匝匝之波。向上一路。千聖把手共行。合入泥犁地獄。正當與么時。合作么生。江南兩浙春寒秋熱。上堂。盡乾坤大地。喚作一句子。擔枷帶鎖。不喚作一句子。業識茫茫。兩頭俱透脫。凈裸裸赤灑灑。沒可把。達磨一宗掃土而盡。所以雲門大師道。盡乾坤大地。無纖毫過患。猶是轉句。不見一法。始是半提。更須知有全提底時節。大小云門。劍去久矣。方乃刻舟。后示寂。塔于寺之中峰。

南嶽下十八世

天童杰禪師法嗣

夔州臥龍山破庵祖先禪師

廣安王氏子。徹證根源。

【現代漢語翻譯】現代漢語譯本僧人問：『如何是二十年後，沒有老婆心？』（指擺脫世俗牽絆的境界）破庵祖先禪師說：『問凡人不回答凡人的問題，問聖人不回答聖人的問題。』禪師說：『烏巨（一位禪師）當時如果見到這種情況，只會冷笑兩聲。這老漢如果忽然開悟，自然不會落入聖與凡的窠臼。』禪師上堂說法，舉了婆子燒庵的故事。禪師說：『這個公案，叢林中很少有人提出來討論。杰上座（禪師自稱）豁出麵皮，不得不承認失敗一次，也要請各位方家檢查。』於是召集大眾說：『這婆子，洞房深穩，水泄不通，偏偏要在枯木上撒花，寒巖中發芽。這個僧人，孤身返回，習慣於進入洪波，輕易地坐斷潑天巨浪，但到底身上沒有一滴水。仔細檢查起來，敲枷打鎖則不無二人，如果是佛法，還沒夢見呢。烏巨這樣提持，到底意歸何處？』良久，說：『一把柳絲收不住，和著煙霧搭在玉欄桿上。』禪師上堂說法：『撥動琴絃改變曲調，樹葉飄落知道秋天來臨。舉一例而明白三例，衡量事物的輕重分毫。如同國王掌握寶劍，殺與活都在於一念之間，但這仍然是無風時水面上的波紋。向上一路，千聖攜手同行，一同墮入泥犁地獄。正在這個時候，應該怎麼做？江南兩浙（指長江下游地區）春天寒冷秋天炎熱。』禪師上堂說法：『將整個乾坤大地，喚作一句話，如同戴著枷鎖。不喚作一句話，業識茫茫。兩頭都透脫，乾乾淨淨，什麼都沒有。達磨（菩提達摩）一宗掃地而盡。所以雲門大師說：整個乾坤大地，沒有絲毫過患，這仍然是轉句。不見一法，才是半提。更要知道有全提的時候。大小云門，劍已離手很久了，現在才來刻舟求劍。』之後禪師圓寂，塔建在寺廟的中峰。南嶽下十八世天童杰禪師的法嗣夔州臥龍山破庵祖先禪師廣安王氏之子，徹底證悟了根源。

【English Translation】 English version A monk asked: 'What is it like after twenty years, without the mind of an old woman?' (referring to a state of detachment from worldly entanglements) Po'an Zuxian (破庵祖先) Zen Master said: 'Do not answer mundane questions with mundane answers, do not answer saintly questions with saintly answers.' The Zen Master said: 'If Wuju (烏巨) (a Zen master) had seen this at the time, he would have just laughed coldly twice. If this old man suddenly awakened, he would naturally not fall into the trap of saintliness and worldliness.' The Zen Master ascended the hall to preach, citing the story of the old woman burning down the hermitage. The Zen Master said: 'This koan (公案), few people in the monastic community have brought up for discussion. Abbot Jie (杰) (the Zen Master referring to himself) is willing to risk losing face and admit defeat once, but also asks all of you experts to examine it.' So he summoned the assembly and said: 'This old woman, her chamber is deep and secure, impenetrable, yet she insists on scattering flowers on withered trees and sprouting buds in cold rocks. This monk, returning alone, is accustomed to entering the great waves, easily cutting off the overwhelming tide, but ultimately has not a drop of water on his body. Examining it carefully, there is no lack of two people who deserve to be shackled and imprisoned, but as for the Buddha-dharma, they haven't even dreamed of it. Wuju (烏巨)'s way of upholding this, where does it ultimately lead?' After a long silence, he said: 'A handful of willow branches cannot be held, and are draped with the mist on the jade balustrade.' The Zen Master ascended the hall to preach: 'Change the tune by plucking the strings, know that autumn has arrived when the leaves fall. Understand three things from one example, measure the weight of things with precision. Like a king wielding a sword, killing or giving life is in the moment, but this is still the ripple on the water when there is no wind. On the upward path, a thousand sages walk hand in hand, together falling into the Naraka hell. At this very moment, what should be done? In Jiangnan (江南) and Liangzhe (兩浙) (referring to the lower reaches of the Yangtze River), spring is cold and autumn is hot.' The Zen Master ascended the hall to preach: 'Calling the entire universe a single phrase is like wearing shackles. Not calling it a single phrase is a vast expanse of karmic consciousness. Both ends are completely detached, utterly clean, with nothing to grasp. The lineage of Bodhidharma (達磨) is swept away completely. Therefore, Great Master Yunmen (雲門) said: The entire universe has not the slightest fault, but this is still a turning phrase. Not seeing a single dharma is only half the lifting. One must also know that there is a time for the complete lifting. Great and small Yunmen (雲門), the sword has been gone for a long time, and now they are carving a boat to find it.' Afterwards, the Zen Master passed away, and his stupa was built on the central peak of the temple. Eighteenth generation under Nanyue (南嶽) Dharma successor of Zen Master Tiantong Jie (天童杰) Zen Master Po'an Zuxian (破庵祖先) of Wolong Mountain (臥龍山) in Kuizhou (夔州) Son of the Wang family of Guang'an (廣安), thoroughly enlightened to the source.

機辯捷出。密庵居杭之靈隱。命師分座。有道者。請益曰。胡孫子捉不住。愿垂開示。師曰。用捉作么。如風吹水自然成紋。住後上堂。不是心。不是佛。不是物。忍俊不禁。為諸人作個撇脫。拈拄杖卓一下曰。流水暗消溪畔石。勸人除卻是非難。上堂。舉。良遂參麻谷話。頌曰。諸人知處良遂知。良遂知處人不知。王維已死無人畫。留得青山對落暉。示楞嚴座主偈曰。見猶離見非真見。還盡八還無可還。木落秋空山骨露。不知誰識老瞿曇。

臨安府靈隱松源崇岳禪師

處州吳氏子。初參大慧。后見密庵。會庵入室。問僧。不是心。不是佛。不是物話。師侍側。豁然大悟。上堂。大凡扶豎宗乘。須具頂門正眼。懸肘后靈符。只如寶壽開堂。三聖推出一僧。寶壽便打。三聖道。與么為人。瞎卻鎮州一城人眼去在。寶壽擲下拄杖便歸方丈。二尊宿。等閑一挨一拶。便乃發明臨濟心髓。只是不知性命。總在者僧手裡。還有檢點得出者么。昔年覓火和煙得。今日擔泉帶月歸。上堂。舉。僧辭趙州。州曰。甚處去。曰諸方學佛法去。州豎拂子曰。有佛處不得住。無佛處急走過。三千里外。逢人不得錯舉。曰與么則不去也。州曰。摘楊花摘楊花。師曰。鐵山崩倒壓銀山。盤走珠兮珠走盤。密把鴛鴦閑繡出。金針終不與

【現代漢語翻譯】現代漢語譯本機辯捷出：形容反應敏捷，才思泉涌。密庵（Mi'an）（禪師名號）居住在杭州的靈隱寺。他命松源崇岳禪師（Songyuan Chongyue）分座說法。一位求道者請教說：『胡孫子（Husunzi）（指難以捉摸的心）捉不住，愿您開示。』松源崇岳禪師說：『用捉它做什麼？就像風吹水面自然形成波紋。』住持之後，松源崇岳禪師上堂說法：『不是心，不是佛，不是物。』忍不住笑了出來，為各位做一個徹底的解脫。拿起拄杖敲了一下說：『流水暗暗消磨溪邊的石頭，勸人除去是非之難。』上堂說法時，松源崇岳禪師舉了良遂（Liang Sui）（禪師名號）參訪麻谷（Magu）（禪師名號）的故事，並作頌說：『諸人知道的地方良遂也知道，良遂知道的地方諸人卻不知道。王維（Wang Wei）（唐代詩人、畫家）已死無人能畫出那樣的意境，留下青山對著夕陽。』為《楞嚴經》（《Shurangama Sutra》）的座主（Zuo Zhu）（講經者）開示偈語說：『見還有能見與所見的對立就不是真見，還盡八還（Ba Huan）（《楞嚴經》中的概念，指八種還滅現象）最終無可還。樹葉凋落秋空，山骨顯露，不知誰能認識老瞿曇（Qutan）（釋迦牟尼佛的別稱）。』臨安府（Lin'an Fu）（地名，今杭州）靈隱寺（Lingyin Temple）松源崇岳禪師松源崇岳禪師是處州（Chuzhou）（地名）吳氏之子。最初參訪大慧（Dahui）（禪師名號），後來拜見密庵。在密庵入室時，密庵問僧人『不是心，不是佛，不是物』的話頭，松源崇岳禪師在旁侍立，豁然大悟。松源崇岳禪師上堂說法：『大凡扶持宗乘，必須具備頂門正眼，懸掛肘后靈符。』就像寶壽（Baoshou）（禪師名號）開堂說法，三聖（Sansheng）（禪師名號）推出一個僧人，寶壽便打。三聖說：『這樣為人，瞎了鎮州（Zhenzhou）（地名）一城人的眼睛。』寶壽扔下拄杖便回方丈。『這兩位尊宿，隨便一挨一拶，便發明了臨濟（Linji）（禪師名號）的心髓，只是不知性命，總在這僧人手裡。還有能檢查得出的人嗎？昔年覓火和煙得，今日擔泉帶月歸。』松源崇岳禪師上堂說法，舉了僧人辭別趙州（Zhaozhou）（禪師名號）的故事。趙州問：『什麼地方去？』僧人說：『到各處去學佛法。』趙州豎起拂子說：『有佛的地方不得住，無佛的地方趕緊走過，三千里外，逢人不得錯舉。』僧人說：『這樣我就不去了。』趙州說：『摘楊花摘楊花。』松源崇岳禪師說：『鐵山崩倒壓銀山，盤走珠兮珠走盤。密把鴛鴦閑繡出，金針終不與人看。』

【English Translation】 English version Quick-witted and exceptionally eloquent. Mi'an (Mi'an) (a Chan master's title) resided at Lingyin Temple in Hangzhou. He instructed Master Songyuan Chongyue (Songyuan Chongyue) to share the Dharma from a separate seat. A seeker of the Way inquired: 'The mind, like a restless monkey (Husunzi), is impossible to grasp. I beseech you to enlighten me.' Master Songyuan Chongyue responded: 'Why bother trying to grasp it? Just as the wind blowing across water naturally creates ripples.' After assuming the position of abbot, Master Songyuan Chongyue ascended the Dharma hall and proclaimed: 'It is not mind, not Buddha, not a thing.' He couldn't help but smile, offering everyone a complete liberation. He struck his staff once and said: 'The flowing water silently erodes the stones by the stream, urging people to eliminate the difficulties of right and wrong.' During a Dharma talk, Master Songyuan Chongyue cited the story of Liang Sui (Liang Sui) (a Chan master's title) visiting Magu (Magu) (a Chan master's title), and composed a verse: 'What everyone knows, Liang Sui also knows; what Liang Sui knows, others do not. Wang Wei (Wang Wei) (a Tang Dynasty poet and painter) is dead, and no one can paint such a scene; leaving the green mountains facing the setting sun.' He gave a verse of instruction to the Zuo Zhu (Zuo Zhu) (sutra lecturer) of the Shurangama Sutra (Shurangama Sutra): 'Seeing with the duality of seer and seen is not true seeing; returning all eight returns (Ba Huan) (a concept in the Shurangama Sutra, referring to eight kinds of extinction phenomena) ultimately leaves nothing to return. Leaves fall, the autumn sky is empty, and the mountain bones are exposed; who knows the old Gautama (Qutan) (another name for Shakyamuni Buddha)?' Chan Master Songyuan Chongyue of Lingyin Temple (Lingyin Temple) in Lin'an Prefecture (Lin'an Fu) (place name, present-day Hangzhou) Master Songyuan Chongyue was the son of the Wu family of Chuzhou (Chuzhou) (place name). He initially visited Dahui (Dahui) (a Chan master's title), and later met Mi'an. During Mi'an's private instruction, Mi'an asked the monks the topic of 'not mind, not Buddha, not a thing.' Master Songyuan Chongyue stood by, and suddenly attained great enlightenment. Master Songyuan Chongyue ascended the Dharma hall and proclaimed: 'To uphold the lineage, one must possess the true eye on the crown of the head and hang the spiritual talisman behind the elbow.' Just like when Baoshou (Baoshou) (a Chan master's title) opened the Dharma hall, Sansheng (Sansheng) (a Chan master's title) presented a monk, and Baoshou immediately struck him. Sansheng said: 'Such conduct blinds the eyes of everyone in Zhenzhou (Zhenzhou) (place name).' Baoshou threw down his staff and returned to his room. 'These two venerable masters, with a casual push and squeeze, revealed the essence of Linji's (Linji) (a Chan master's title) mind, but they did not know that life and death were in the hands of this monk. Is there anyone who can examine this? In the past, seeking fire, one found it with smoke; today, carrying water, one returns with the moon.' Master Songyuan Chongyue ascended the Dharma hall and cited the story of a monk bidding farewell to Zhaozhou (Zhaozhou) (a Chan master's title). Zhaozhou asked: 'Where are you going?' The monk said: 'To various places to study the Buddha Dharma.' Zhaozhou raised his whisk and said: 'Where there is Buddha, do not stay; where there is no Buddha, pass by quickly; beyond three thousand miles, do not speak wrongly to anyone.' The monk said: 'Then I will not go.' Zhaozhou said: 'Pick willow catkins, pick willow catkins.' Master Songyuan Chongyue said: 'The iron mountain collapses and presses down on the silver mountain, the pearl runs on the plate, the pearl runs on the plate. Secretly embroidering mandarin ducks in leisure, the golden needle is never shown to others.'

人看。室中問僧。不是風動。不是幡動。汝作么生會。僧擬議。師便打出。嘉泰二年。八月四日。垂語曰。大力量人。因甚抬腳不起。明眼衲僧。因甚腳跟下。紅絲線不斷。又曰。開口不在舌頭上。復書偈曰。來無所來。去無所去瞥轉玄關。佛祖罔措。趺跏而寂。壽七十一。臘四十。塔全身北高峰之原。

慶元府天童枯禪自鏡禪師

福州高氏子。上鐘示眾。一模脫就轉風流。平地教他不肯休。要得洪音喧宇宙。直須更上一層樓。

饒州薦福曹源生禪師

南劍人。舉長沙玩月話。頌曰。浮雲散盡月當空。兔子懷胎產大蟲。跳出風前弄牙爪。至今撼動廣寒宮。

臨安府凈慈潛庵慧光禪師

化鹽偈曰。合水和泥一處烹。水乾泥盡雪花生。乘時索起撩天價。公驗分明孰敢爭。

太平府隱靜萬庵致柔禪師

潮州陳氏子。上堂。舉。裴相國真儀可觀。高僧何在因緣。頌曰。浮雲宿霧兩朦朧。行遍千峰與萬峰。驀地喚回霜夜夢。舉頭親見月當空。

侍郎張镃居士

號約齋。字功甫。忠烈王諸孫。官直秘閣學士。造密庵籌室。蒙庵示狗子話。忽聞鐘聲悟入。偈曰。鐘一撞耳根塞。赤肉團邊去個賊。有人問我解何宗。舜若多神面門黑。書呈菴菴。肯之。自此瀟然物外。幅

【現代漢語翻譯】現代漢語譯本有人看見。禪房裡，禪師問僧人：『不是風在動，也不是幡在動，你作何理解？』僧人猶豫不決。禪師便打了他出去。嘉泰二年八月四日，禪師留下話語說：『大力士，為何抬不起腳？明眼的僧人，為何腳跟下的紅絲線斬不斷？』又說：『開口不在舌頭上。』又寫下偈語：『來無所來，去無所去，瞬間轉變玄關，佛祖也茫然不知所措。』然後結跏趺坐而圓寂，享年七十一歲，僧臘四十年。塔全身於北高峰的原野。

慶元府天童枯禪自鏡禪師

福州高氏之子。上堂開示眾人：『一模脫出，多麼灑脫風流，卻偏偏要教他在平地上停歇。想要洪大的聲音響徹宇宙，必須更上一層樓。』

饒州薦福曹源生禪師

南劍人。舉長沙玩月的話頭。頌曰：『浮雲散盡，明月當空，兔子懷胎，生出大蟲。跳到風前，舞動牙爪，至今還能撼動廣寒宮。』（廣寒宮：月宮的別稱）

臨安府凈慈潛庵慧光禪師

化鹽偈曰：『合水和泥一處烹，水乾泥盡雪花生。乘時索起撩天價，公驗分明孰敢爭。』

太平府隱靜萬庵致柔禪師

潮州陳氏之子。上堂。舉例。裴相國的威儀值得瞻仰，高僧的因緣在哪裡？頌曰：『浮雲宿霧，一片朦朧，走遍千峰與萬峰。忽然喚醒霜夜之夢，抬頭親眼看見明月當空。』

侍郎張镃居士

號約齋，字功甫，忠烈王的後代。官至直秘閣學士。建造密庵的籌室。蒙庵開示『狗子』的話頭，忽然聽到鐘聲而有所領悟。偈曰：『鐘聲一響，耳根閉塞，從這血肉之軀邊趕走了一個賊。有人問我領悟了什麼宗，舜若多神（Śūnyatā，空性之神）也面色發黑。』寫信呈給密庵，密庵認可了他。從此，他便超脫於世俗之外，氣度不凡。

【English Translation】 English version Someone saw it. In the room, the Zen master asked the monk: 'It is not the wind that moves, nor the banner that moves, how do you understand it?' The monk hesitated. The Zen master then struck him and drove him out. On the fourth day of the eighth month of the Jiatai second year, the Zen master left these words: 'A person of great strength, why can't he lift his feet? A clear-eyed monk, why is the red thread under his feet not broken?' He also said: 'Speaking is not on the tongue.' He also wrote a verse: 'Coming from nowhere, going to nowhere, in an instant, the mysterious gate turns, even the Buddhas and Patriarchs are at a loss.' Then he sat in full lotus posture and passed away, at the age of seventy-one, with forty years of monastic life. His whole body was enshrined in a pagoda in the wilderness of North Peak.

Zen Master Zijing of Kutian, Tiantong Temple, Qingyuan Prefecture

The son of the Gao family of Fuzhou. Ascending the hall to instruct the assembly: 'Molded in one form, how free and elegant, yet he insists on stopping him on flat ground. If you want the great sound to resound throughout the universe, you must go up another level.'

Zen Master Caoyuan Sheng of Jianfu Temple, Raozhou

A native of Nan Jian. He cited the story of Changsha admiring the moon. He praised: 'The floating clouds are scattered, and the moon is in the sky. A rabbit conceives and gives birth to a large worm. Jumping in front of the wind, brandishing its teeth and claws, it still shakes the Guanghan Palace (Guanghan Palace: another name for the Moon Palace) today.'

Zen Master Qian'an Huiguang of Jingci Temple, Lin'an Prefecture

Verse on transforming salt: 'Mixing water and mud, cooking them together, when the water dries and the mud is gone, snow flowers are born. Taking advantage of the time to demand a sky-high price, the public verification is clear, who dares to argue?'

Zen Master Wan'an Zhirou of Yin Jing Temple, Taiping Prefecture

The son of the Chen family of Chaozhou. Ascending the hall. He cited the example: 'The Prime Minister Pei's demeanor is worthy of admiration, where is the high monk's cause and condition?' He praised: 'Floating clouds and lingering mist, both hazy, walking through thousands of peaks and ten thousand peaks. Suddenly awakened from a frosty night's dream, raising his head to see the bright moon in the sky.'

Layman Zhang Zilai, Vice Minister

Styled Yuezhai, with the given name Gongfu, a descendant of the loyal and valiant King. He held the official position of Academician of the Zhimi Pavilion. He built the planning room of Mian'an. Meng'an instructed him on the 'dog' story, and suddenly he heard the sound of the bell and had an insight. He wrote: 'When the bell rings, the ears are blocked, and a thief is driven away from this fleshly body. If someone asks me what sect I have realized, even Śūnyatā (Śūnyatā, the god of emptiness) turns black.' He wrote a letter to Mian'an, and Mian'an approved of him. From then on, he transcended the world and had an extraordinary demeanor.

巾竹杖。嘯歌往來。后舍宅建慧云寺。請密庵開山。

南嶽下十九世

臥龍先禪師法嗣

臨安府徑山無準師範禪師

劍州梓潼雍氏子。髫歲依陰平山道欽出家。及長請益老宿坐禪之法。宿曰。禪是何物。坐底是誰。師晝夜體究。一日如廁。提前話有省。謁育王佛照。照問何處來。師曰。劍州。照曰。帶得劍來么。師隨聲便喝。照笑曰。者烏頭子也亂做。至靈隱。時破庵居第一座。偶同遊石筍庵。有道者。請益胡孫子話。師侍旁大悟。初住明州清源。后受詔主徑山。上堂。名不得。狀不得。取不得。捨不得。只么得。且道。得個甚麼。三人證龜成鱉。上堂。若論個事。直是省要易會。多是諸人自作艱難。自作障礙。所以。有時東廊西廊。見諸人和南問訊。山僧便乃低頭相接。其實無他。只要諸人識得。長老是西川隆慶人氏。若識得去。便與諸人。打些鄉談。說些鄉話。如今且未說。你識得長老。且各自知自家鄉貫也得。還知么。明州六縣。奉化八鄉。上堂。舉僧問大龍。色身敗壞。如何是堅固法身。龍曰。山花開似錦。澗水湛如藍。師曰。山花似錦水如藍。突出乾坤不露顏。曾踏武陵溪畔路。洞中春色異人間。上堂靈山指月。曹溪話月。遞代相傳。證龜成鱉。范上座尋常有一張口。掛在壁上。

【現代漢語翻譯】現代漢語譯本：拿著竹杖，吟嘯歌唱，來來往往。後來（無準師範禪師）在（徑山）後方的宅邸建立了慧云寺，並邀請密庵禪師來開山。

南嶽下第十九世

臥龍先禪師的法嗣

臨安府徑山無準師範禪師

（無準師範禪師是）劍州梓潼人雍氏之子。年幼時依從陰平山的道欽出家。長大后，請教老修行坐禪的方法。老修行說：『禪是什麼東西？坐著的是誰？』（無準師範禪師）日夜體會研究，一天上廁所時，因之前的話頭而有所領悟。於是去拜見育王佛照禪師。佛照禪師問：『從哪裡來？』（無準師範禪師）回答：『劍州。』佛照禪師說：『把劍帶來了嗎？』（無準師範禪師）隨口便喝了一聲。佛照禪師笑著說：『這個烏頭子（指無準師範禪師）也胡亂來。』到了靈隱寺，當時破庵禪師是第一座。有一次（無準師範禪師）與他一同遊覽石筍庵，有位道士請教『胡孫子』的話頭。（無準師範禪師）在旁邊侍奉，因此大悟。最初住在明州清源寺，後來奉詔主持徑山寺。上堂說法時說：『名也名不得，狀也狀不得，取也取不得，舍也捨不得，只有這麼一個「得」。』那麼，『得』了個什麼呢？（就像）三人（爭論）烏龜（最終）變成了鱉。上堂說法時說：『如果論這件事，實在是簡要易懂，多是各位自己製造艱難，自己設定障礙。所以，有時在東廊西廊，看見各位來和南問訊，山僧我便低頭相接。其實沒有別的意思，只是要各位認識到，長老我是西川隆慶人氏。如果認識到了，便和各位說些鄉談，說些鄉里話。』現在且不說，你們認識了長老，且各自知道自己的家鄉籍貫也可以。還知道嗎？明州六縣，奉化八鄉。上堂說法時，舉例說，有僧人問大龍禪師：『色身敗壞后，什麼是堅固的法身？』大龍禪師回答：『山花開得像錦繡，澗水清澈如藍靛。』（無準師範禪師）說：『山花像錦繡，澗水如藍靛，突出了乾坤卻不露面。曾經走過武陵溪畔的路，洞中的春色與人間不同。』上堂說法時說：『靈山指月，曹溪談月，一代代相傳，（最終）證龜成鱉。范上座平時有一張口，掛在墻壁上。』

【English Translation】 English version: Holding a bamboo staff, he wandered around singing and chanting. Later, he built Huiyun Temple at the rear of his residence (at Mount Jing), and invited Chan Master Mi'an to inaugurate it.

The 19th generation descendant of Nanyue

Dharma heir of Chan Master Wolong Xian

Chan Master Wuzhun Shifan of Jingshan in Lin'an Prefecture

(Chan Master Wuzhun Shifan) was Yong's son from Zitong, Jianzhou. In his youth, he left home to become a monk under Daoqin of Yinping Mountain. When he grew up, he asked senior monks about the method of seated meditation. The senior monk said, 'What is Chan? Who is sitting?' (Chan Master Wuzhun Shifan) investigated day and night. One day, while in the toilet, he had an awakening due to the previous topic of conversation. He then went to visit Yuwang Fozhao Chan Master. Fozhao Chan Master asked, 'Where do you come from?' (Chan Master Wuzhun Shifan) replied, 'Jianzhou.' Fozhao Chan Master said, 'Did you bring your sword?' (Chan Master Wuzhun Shifan) immediately shouted. Fozhao Chan Master laughed and said, 'This black-headed fellow (referring to Chan Master Wuzhun Shifan) is also acting recklessly.' When he arrived at Lingyin Temple, Po'an Chan Master was the first seat at that time. Once, (Chan Master Wuzhun Shifan) and he were visiting Shisun Hermitage together, and a Taoist asked about the topic of 'Hu Sunzi'. (Chan Master Wuzhun Shifan) was serving beside him and had a great awakening because of this. Initially, he lived in Qingyuan Temple in Mingzhou, and later he was ordered to preside over Jingshan Temple. When he ascended the Dharma hall, he said, 'It cannot be named, it cannot be described, it cannot be taken, it cannot be discarded, there is only this 'attainment'.' So, what is 'attained'? (It's like) three people (arguing) about a turtle (eventually) turning into a鱉 (a type of turtle). When he ascended the Dharma hall, he said, 'If we talk about this matter, it is really simple and easy to understand, but most of you create difficulties for yourselves and set up obstacles for yourselves. Therefore, sometimes in the east corridor and west corridor, when I see you coming to greet me with henan, I bow my head in response. In fact, there is no other meaning, just to let you know that I, the elder, am from Longqing in Xichuan.' If you recognize this, I will speak to you in the local dialect and tell you some local stories.' But I won't say it now. You recognize the elder, and you can each know your own hometown. Do you know? Mingzhou's six counties, Fenghua's eight townships. When he ascended the Dharma hall, he cited the example of a monk asking Great Dragon Chan Master: 'After the physical body decays, what is the solid Dharma body?' Great Dragon Chan Master replied, 'The mountain flowers bloom like brocade, and the stream water is as clear as indigo.' (Chan Master Wuzhun Shifan) said, 'The mountain flowers are like brocade, and the stream water is like indigo, highlighting the universe without revealing its face. I have walked along the path by the Wuling Stream, and the spring scenery in the cave is different from that of the human world.' When he ascended the Dharma hall, he said, 'Ling Mountain points to the moon, and Cao Xi talks about the moon, passed down from generation to generation, (eventually) proving the turtle to be a 鱉. Upasaka Fan usually has a mouth hanging on the wall.'

未曾動著。今日無端入者行戶事。到如今只得東簸西簸。未免拈起多年曆日。于中點出些子誤賺處。說似諸人。且要郭大李二鄧四張三。知得江南兩浙春寒秋熱。雖然如是。黃河三千年一度清。頌善財入彌勒樓閣話曰。南方經歷幾雲煙。收得珍奇貨滿船。彈指便帆風到岸。一時翻作大光錢。理宗召入內。奏對詳明。賜號佛鑒。及金襕僧伽梨。淳祐己酉三月旦日。示疾。升座謂眾曰。山僧既老且病。無力與諸人東語西話。今勉強出來。將從前說不到底。盡情向諸人抖擻去也。遂起身抖衣曰。是多少。便歸方丈。十五日集眾遺囑。書偈曰。來時空索索。去也赤條條。更要問端的。天臺有石橋。移頃而逝。塔全身於圓照庵。

南康府云居即庵慈覺禪師

蜀人。舉。僧問葉縣。如何是學人密用心處。縣曰。鬧市輥毬子。曰意旨如何。縣曰。普請眾人看。頌曰。輥毬鬧市眾人看。一陣清風吹面寒。定亂不須雙刃劍。活人何必九還丹。師登云居時。先一夕宿瑤田莊。夢。伽藍安樂公。謂曰。汝與此山祇有一粥緣。明日午後至寺。晚參罷。會同袍二僧鬥狠。聞于寺司。凡新到例遭斥逐。師深切疑訝。后數年。蜀士有宦達于朝。與師親。故以云居虛席。請師補處。師欣然承命。將復徴往夢。竟至瑤田莊。而寂。

臨

【現代漢語翻譯】現代漢語譯本：未曾動著（wèi céng dòng zhe，指未曾改變）。今日無端捲入者行戶（zhě háng hù，指商人的行業）的事情。到了如今，只能東奔西走，勉強翻看多年的歷書，從中找出一些錯誤和疏漏之處，說給各位聽。並且要郭大、李二、鄧四、張三知道江南兩浙（jiāng nán liǎng zhè，指江南和浙江一帶）的春天寒冷，秋天炎熱。雖然如此，黃河三千年才清澈一次。讚頌善財（shàn cái，佛教人物）進入彌勒（mí lè，佛教人物）樓閣的故事說：『南方經歷多少雲煙，收穫了珍奇貨物裝滿船。彈指之間風帆便到達岸邊，一時都變成了大光錢。』理宗（lǐ zōng，人名）召見他入宮，他奏對詳細明白，賜號佛鑒（fó jiàn，稱號）以及金襕僧伽梨（jīn lán sēng qié lí，指高級僧袍）。淳祐（chún yòu，年號）己酉年三月初一，示現疾病，升座對眾人說：『老僧既老又病，無力與各位東拉西扯。現在勉強出來，將從前沒有徹底說清楚的，全部向各位抖擻出來。』於是起身抖動衣服說：『是多少？』便回到方丈。十五日召集眾人遺囑，寫下偈語說：『來時空蕩蕩，去也赤條條。更要問究竟，天臺（tiān tāi，地名）有石橋。』不久便去世了，全身安葬在圓照庵（yuán zhào ān，地名）的塔中。

南康府（nán kāng fǔ，地名）云居（yún jū，地名）即庵慈覺禪師（jí ān cí jué chán shī，人名）：

是四川人。舉例說，有僧人問葉縣（yè xiàn，地名）：『如何是學人秘密用心之處？』葉縣說：『鬧市裡滾球。』僧人說：『意旨如何？』葉縣說：『普請眾人看。』頌詞說：『滾球鬧市眾人看，一陣清風吹面寒。平定亂象不須雙刃劍，救活人命何必九還丹。』禪師登上云居山時，先在一個晚上住在瑤田莊（yáo tián zhuāng，地名）。夢見伽藍安樂公（qié lán ān lè gōng，神名）對他說：『你與這座山只有一粥的緣分。』第二天下午到達寺廟。晚參結束后，遇到兩個僧人爭鬥兇狠，被寺廟管理人員知道，按照慣例新來的人都會被斥責驅逐。禪師深感疑惑。後來過了幾年，有四川籍的士人在朝廷做官顯達，與禪師關係親近，因此將云居山的空缺職位，請禪師來補任。禪師欣然接受任命，將要應驗往日的夢境，最終到達瑤田莊，在那裡圓寂。

臨（lín，此處疑為未完結的語句）

【English Translation】 English version: He had never been moved. Today, he is inexplicably involved in the affairs of merchants. Now, he can only run around, barely flipping through the almanacs of many years, picking out some mistakes and omissions to tell everyone. And he wants Guo Da, Li Er, Deng Si, and Zhang San to know that spring is cold and autumn is hot in Jiangnan and Liangzhe. Even so, the Yellow River clears only once every three thousand years. Praising the story of Sudhana's (Shàn Cái, Buddhist figure) entry into Maitreya's (Mílè, Buddhist figure) pavilion, it says: 'The south has experienced many clouds and smoke, and has harvested rare goods to fill the ship. In the snap of a finger, the sails reach the shore, and all at once turn into great light money.' Emperor Lizong (Lǐ Zōng, personal name) summoned him to the palace, and he answered in detail and clearly, bestowing upon him the title of Buddha-Eye (Fó Jiàn, title) and a golden kasaya (Jīn Lán Sēng Qié Lí, referring to a high-ranking monk's robe). On the first day of the third month of Chunyou (Chún Yòu, reign title) in the year of Ji-You, he showed signs of illness, ascended the seat, and said to the assembly: 'This old monk is both old and sick, and has no strength to chat with you. Now I reluctantly come out to shake out everything I haven't said thoroughly before to you.' Then he got up, shook his clothes, and said, 'How much is it?' and returned to his abbot's room. On the fifteenth day, he gathered the assembly to give his last instructions, writing a verse saying: 'Coming empty-handed, going away naked. If you want to ask the ultimate, there is a stone bridge in Tiantai (Tiāntāi, place name).' Soon after, he passed away, and his whole body was buried in the pagoda of Yuanzhao Nunnery (Yuánzhào Ān, place name).

Zen Master Ji'an Cijue (Jí Ān Cí Jué Chán Shī, personal name) of Yunju (Yún Jū, place name) in Nankang Prefecture (Nánkāng Fǔ, place name):

He was from Sichuan. For example, a monk asked Ye County (Yè Xiàn, place name): 'What is the secret place of practice for a student?' Ye County said: 'Rolling a ball in the noisy market.' The monk said: 'What is the meaning?' Ye County said: 'Invite everyone to watch.' The verse says: 'Rolling a ball in the noisy market for everyone to see, a gust of cool wind chills the face. To quell the chaos, there is no need for a double-edged sword, to save lives, why use the Nine-Turn Elixir?' When the Zen master ascended Yunju Mountain, he first stayed overnight at Yaotian Village (Yáotián Zhuāng, place name). He dreamed that the Sangharama Anle Gong (Qiélán Ānlè Gōng, deity name) said to him: 'You only have a one-meal relationship with this mountain.' The next afternoon, he arrived at the temple. After the evening meditation, he encountered two monks fighting fiercely, which was known to the temple administrators. According to custom, newcomers would be reprimanded and expelled. The Zen master was deeply puzzled. Several years later, a scholar from Sichuan who had become prominent in the court and was close to the Zen master, therefore invited the Zen master to fill the vacant position on Yunju Mountain. The Zen master gladly accepted the appointment, and was about to fulfill the dream of the past, eventually arriving at Yaotian Village, where he passed away.

Lin (Lín, seems to be an incomplete sentence here)

安府靈隱石田法薰禪師

眉山彭氏子。聞破庵道望。往依焉。室中舉。世尊拈花。迦葉微笑。師曰。焦磚打著連底凍。赤眼撞著火柴頭。庵可之。住後上堂。但得本莫愁末。喚甚麼作本。喚甚麼作末。松柏千年青。不入時人意。牡丹一日紅。滿城公子醉。山僧恁么道。若有不肯底。是我同參。上堂。舉。僧問慈明。行腳不逢人時如何。明曰。釣絲絞水。師曰。老倒慈明為指迷。釣絲絞水出羣機。時人貪看蘆花白。不見沙鷗隔岸飛。弟子師俊繪師像求贊。有曰。末後一句。分付廚山。眾頗訝之。明日忽示疾。退歸寶壽。趣辦終焉。塔全身於院之後山。

靈隱岳禪師法嗣

寧波府天童滅翁文禮禪師

臨安阮氏子。幼𢹂籃隨母採桑。俄而寤念。𢹂之者誰。遂有離塵志。十六依鄉真向寺剃落。走凈慈參混源。源舉。現成公案放汝三十棒。話不契。謁育王佛照。照問。恁么來者。那個是汝主人公。師豁然領旨。一日照問。是風動。是幡動。這僧如何。師曰。物見主眼卓豎。又問。不是風動。不是幡動。甚處見祖師。師曰。揭卻腦蓋。照然之。松源唱天童法道于薦福。室中問僧。不是風動。不是幡動。擬議即打出。師聞頓忘知解。往參蒙印可。住後上堂。僧問。人天普集。選佛場開。祖令當機。如何舉唱

【現代漢語翻譯】現代漢語譯本安府靈隱石田法薰禪師

眉山彭氏之子。聽聞破庵（Po An，禪師名）的聲望，前去依止他。在禪房中，破庵禪師舉起『世尊拈花，迦葉微笑』（Shìzūn niān huā, Jiāyè wēixiào，佛教典故，指以心傳心，不立文字的禪宗真諦）的公案。石田法薰禪師說：『焦磚打著連底凍，赤眼撞著火柴頭』（Jiāo zhuān dǎ zhe lián dǐ dòng, chì yǎn zhuàng zhe huǒchái tóu，比喻直截了當，一針見血）。破庵禪師認可了他的見解。後來石田法薰禪師住持一方，上堂說法：『但得本莫愁末』（Dàn dé běn mò chóu mò，只要抓住了根本，就不用擔心末節），那麼，什麼叫做本？什麼叫做末？松柏千年青，不合時人的心意；牡丹一日紅，滿城公子沉醉其中。山僧我這樣說，如果有人不肯認可，那他就是我的同參（tóngcān，一起參禪的同道）。上堂說法時，石田法薰禪師引用：有僧人問慈明（Címíng，禪師名）：『行腳不逢人時如何？』（Xíngjiǎo bù féng rén shí rúhé?，雲遊四方，無人可請教時該怎麼辦？）慈明禪師回答：『釣絲絞水』（Diàosī jiǎo shuǐ，比喻徒勞無功）。石田法薰禪師說：老邁的慈明禪師這是在指點迷津，『釣絲絞水』中蘊含著超群的玄機。世人只貪看蘆花的潔白，卻沒看見沙鷗在對岸飛翔。弟子師俊（Shī Jùn）繪製了石田法薰禪師的畫像，請求題贊。有人寫道：『末後一句，分付廚山』（Mò hòu yījù, fēnfù Chúshān，將最後一句禪機，交付給廚山）。眾人都感到驚訝。第二天，石田法薰禪師忽然示疾，退回寶壽寺（Bǎoshòu Sì），著手準備後事，圓寂后全身塔葬在寺院的後山。

靈隱岳禪師（Língyǐn Yuè Chánshī）法嗣

寧波府天童滅翁文禮禪師

臨安阮氏之子。年幼時拿著籃子跟隨母親採桑，忽然醒悟：『拿著籃子的是誰？』（Názhe lánzi de shì shéi?）於是立下出家修道的志向。十六歲時在鄉里的真向寺（Zhēnxiàng Sì）剃度出家。前往凈慈寺（Jìngcí Sì）參拜混源禪師（Hùnyuán Chánshī）。混源禪師舉起『現成公案放汝三十棒』（Xiànchéng gōng'àn fàng rǔ sānshí bàng，現成的公案，直接打你三十棒）的話頭，文禮禪師未能領會。於是去育王寺（Yùwáng Sì）拜見佛照禪師（Fózhào Chánshī）。佛照禪師問：『恁么來者，那個是汝主人公？』（Rèn me lái zhě, nàge shì rǔ zhǔréngōng?，這樣來的人，哪個是你的主人翁？）文禮禪師豁然領悟。一天，佛照禪師問：『是風動，是幡動，這僧如何？』（Shì fēng dòng, shì fān dòng, zhè sēng rúhé?，是風在動，還是幡在動，這個僧人怎麼樣？）文禮禪師回答：『物見主眼卓豎』（Wù jiàn zhǔ yǎn zhuó shù，事物見到主人，眼睛自然豎起來）。佛照禪師又問：『不是風動，不是幡動，甚處見祖師？』（Bùshì fēng dòng, bùshì fān dòng, shénchù jiàn zǔshī?，不是風動，不是幡動，在哪裡見到祖師？）文禮禪師回答：『揭卻腦蓋』（Jiē què nǎo gài，掀開你的腦蓋）。佛照禪師認可了他。松源禪師（Sōngyuán Chánshī）在薦福寺（Jiànfú Sì）弘揚天童寺（Tiāntóng Sì）的法道，在禪房中問僧人：『不是風動，不是幡動，擬議即打出』（Bùshì fēng dòng, bùshì fān dòng, nǐyì jí dǎ chū，不是風動，不是幡動，一有思量就打出去）。文禮禪師聽聞后，頓然忘卻了知解，前去參拜松源禪師，得到印可。後來文禮禪師住持一方，上堂說法。有僧人問：『人天普集，選佛場開，祖令當機，如何舉唱？』（Rén tiān pǔ jí, xuǎn fó chǎng kāi, zǔ lìng dāng jī, rúhé jǔ chàng?，人天大眾聚集，選佛的道場開啟，祖師的法令和時機相應，該如何宣揚？）

【English Translation】 English version An Prefecture, Lingyin Temple, Zen Master Shitian Faxun

He was a son of the Peng family of Meishan. Hearing of the reputation of Po An (Po An, name of a Zen master), he went to rely on him. In the room, Po An raised the case of 'The World-Honored One picking up a flower, and Kashyapa smiling' (Shìzūn niān huā, Jiāyè wēixiào, a Buddhist allusion referring to the Zen truth of mind-to-mind transmission without relying on words). Zen Master Shitian said, 'A burnt brick strikes through the frozen ground, a red eye bumps into a match head' (Jiāo zhuān dǎ zhe lián dǐ dòng, chì yǎn zhuàng zhe huǒchái tóu, a metaphor for being direct and hitting the nail on the head). Po An approved of his understanding. Later, Zen Master Shitian resided in a monastery and gave a Dharma talk, saying, 'If you grasp the root, don't worry about the branches' (Dàn dé běn mò chóu mò), then what is called the root? What is called the branch? Pine and cypress remain green for a thousand years, not fitting the minds of people of the time; the peony blooms red for a day, and the nobles of the city are intoxicated by it. This mountain monk speaks in this way; if there is anyone who does not agree, they are my fellow practitioners (tóngcān, fellow practitioners of Zen). During a Dharma talk, Zen Master Shitian quoted: A monk asked Ciming (Címíng, name of a Zen master), 'What if one doesn't encounter anyone while wandering?' (Xíngjiǎo bù féng rén shí rúhé?, What should one do when traveling around and there is no one to ask for guidance?) Zen Master Ciming replied, 'Fishing line tangling water' (Diàosī jiǎo shuǐ, a metaphor for futile effort). Zen Master Shitian said, The old Ciming is pointing out the way, 'fishing line tangling water' contains extraordinary mysteries. People greedily look at the white of the reed flowers, but do not see the sand gulls flying across the shore. The disciple Shi Jun (Shī Jùn) painted a portrait of Zen Master Shitian and requested an inscription. Someone wrote, 'The last phrase is entrusted to Chushan' (Mò hòu yījù, fēnfù Chúshān, entrusting the final Zen secret to Chushan). Everyone was surprised. The next day, Zen Master Shitian suddenly showed signs of illness, retreated to Baoshou Temple (Bǎoshòu Sì), and began preparing for his final affairs. After his death, his whole body was entombed in a pagoda behind the temple.

Dharma successor of Zen Master Lingyin Yue (Língyǐn Yuè Chánshī)

Zen Master Mieweng Wenli of Tiantong Temple, Ningbo Prefecture

He was a son of the Ruan family of Lin'an. As a child, he carried a basket and followed his mother to pick mulberry leaves. Suddenly, he awakened to the thought, 'Who is carrying the basket?' (Názhe lánzi de shì shéi?) Thus, he resolved to leave home and cultivate the Way. At the age of sixteen, he was tonsured at Zhenxiang Temple (Zhēnxiàng Sì) in his hometown. He went to Jìngcí Temple (Jìngcí Sì) to pay respects to Zen Master Hunyuan (Hùnyuán Chánshī). Zen Master Hunyuan raised the saying, 'The ready-made case, give you thirty blows' (Xiànchéng gōng'àn fàng rǔ sānshí bàng, a ready-made case, directly hit you thirty times), but Zen Master Wenli did not understand. So he went to Yùwáng Temple (Yùwáng Sì) to see Zen Master Fozhao (Fózhào Chánshī). Zen Master Fozhao asked, 'One who comes in this way, who is your master?' (Rèn me lái zhě, nàge shì rǔ zhǔréngōng?, One who comes in this way, who is your master?) Zen Master Wenli suddenly understood. One day, Zen Master Fozhao asked, 'Is it the wind moving, or the banner moving, what about this monk?' (Shì fēng dòng, shì fān dòng, zhè sēng rúhé?, Is it the wind moving, or the banner moving, what about this monk?) Zen Master Wenli replied, 'When an object sees its master, its eyes stand upright' (Wù jiàn zhǔ yǎn zhuó shù, When an object sees its master, its eyes naturally stand up). Zen Master Fozhao then asked, 'It is not the wind moving, it is not the banner moving, where do you see the Patriarch?' (Bùshì fēng dòng, bùshì fān dòng, shénchù jiàn zǔshī?, It is not the wind moving, it is not the banner moving, where do you see the Patriarch?) Zen Master Wenli replied, 'Tear off your skull' (Jiē què nǎo gài, Tear off your skull). Zen Master Fozhao approved of him. Zen Master Songyuan (Sōngyuán Chánshī) propagated the Dharma of Tiantong Temple (Tiāntóng Sì) at Jiànfú Temple (Jiànfú Sì), and in the room asked the monks, 'It is not the wind moving, it is not the banner moving, if you deliberate, you will be struck out' (Bùshì fēng dòng, bùshì fān dòng, nǐyì jí dǎ chū, It is not the wind moving, it is not the banner moving, if you think about it, you will be struck out). After hearing this, Zen Master Wenli suddenly forgot his understanding and went to pay respects to Zen Master Songyuan, receiving his approval. Later, Zen Master Wenli resided in a monastery and gave a Dharma talk. A monk asked, 'Humans and gods gather universally, the field for selecting Buddhas is open, the ancestral command is in accordance with the occasion, how should it be proclaimed?' (Rén tiān pǔ jí, xuǎn fó chǎng kāi, zǔ lìng dāng jī, rúhé jǔ chàng?, Humans and gods gather universally, the field for selecting Buddhas is open, the ancestral command is in accordance with the occasion, how should it be proclaimed?)

。師曰。今日約齋請山僧開堂。曰和尚見佛照時如何。師曰。石中有玉。曰見松源后如何。師曰。沙里無油。僧禮拜。師曰。從上來事迥絕名模。列祖出興卒難啟口。迫不得已。向第二義門。拈槌豎拂。棒喝交馳。或擎叉。或輥毬。或拽石。或搬土禮上座。尋常橫草不敢拈。豎草不敢踏。今日被人推出。不顧危亡。露個訊息。使諸人知道眉毛在眼上。豎拂子曰。千峰勢到岳邊止。萬派聲歸海上消。上堂。事事無礙。青山掩映斜陽外。法法無差櫩前古木鬧群鴉。君不見。太原孚上座。走天涯。楊州五更聞。畫角吹斷落梅花。直至如今未到家。上堂舉。楞嚴經曰。諸可還者。自然非汝不汝還者。非汝而誰。頌曰。不汝還兮復是誰。殘紅流在釣魚磯。日斜風定無人掃。燕子銜將水際飛。上堂。舉。疏山手握木蛇。有僧問。手中是甚麼。山提起曰。曹家女。師曰。手中木蛇。是曹家女。美態異常。噁心難御。驀拈拄杖曰。如今變現在南山。倒用橫拈誰敢看。擲下曰。照顧性命。上堂。萬松關迥。九隴煙橫。穀風傳響。澗水流聲。若以眼觀耳聽。㧞舌犁耕。不以眼觀耳聽。㧞舌犁耕且利害在什麼處。若不同床睡。焉知被裡穿。上堂有句無句如藤倚樹。坐斷千差毒蛇當路。樹倒藤枯句歸何處。老僧直得五年分疏不下。僧問。祖意教

{ "translations": [ "現代漢語譯本：", "師父說：『今天約定齋飯，請山僧我來開堂說法。』（僧人）問：『和尚您見佛照禪師時，感覺如何？』師父說：『就像石頭裡有玉。』（僧人）問：『見松源禪師后，感覺如何？』師父說：『就像沙子里沒有油。』僧人禮拜。師父說：『從古至今，這件事（指佛法）迥然不同，難以用名相來描述。歷代祖師出現，最終也難以啟齒。迫不得已，才向第二義門（方便之門）入手，拿起木槌，豎起拂塵，棒喝交加，或者舉起叉子，或者滾動圓球，或者拖拽石頭，或者搬運泥土。』禮上座，（我）尋常連橫著的草都不敢撿，豎著的草都不敢踩。今天被人推出來，不顧危險，透露一點訊息，讓你們知道眉毛就在眼睛上面。』豎起拂塵說：『千峰的氣勢到了山嶽邊就停止了，萬條河流的聲音歸到大海里就消失了。』", "上堂說法：事事都沒有障礙，青山掩映在斜陽之外。法法都沒有差別，屋檐前的古樹上喧鬧著一群烏鴉。你們沒看見嗎？太原孚上座，走遍天涯海角，在揚州五更時聽到畫角聲，吹斷了飄落的梅花。直到如今還沒到家。", "上堂舉例：《楞嚴經》說：『各種可以歸還的東西，自然不是你（真如自性），不是你，又能是誰呢？』頌詞說：『不是你歸還，又是誰呢？殘紅飄落在釣魚的石磯上。太陽西斜，風也停了，沒有人打掃，燕子銜著它飛向水邊。』", "上堂說法：舉例疏山禪師手裡握著木蛇，有僧人問：『手裡是什麼？』疏山提起木蛇說：『曹家的女兒。』師父說：『手中的木蛇，是曹家的女兒，美態異常，噁心難以抑制。』忽然拿起拄杖說：『如今變現在南山，倒過來橫著拿，誰敢看？』扔下拄杖說：『照顧好自己的性命。』", "上堂說法：萬松關地勢險峻，九隴山煙霧瀰漫，山谷的風傳遞著聲響，山澗的流水發出聲音。如果用眼睛看，用耳朵聽，就像拔掉舌頭來耕地一樣（比喻徒勞無功）。不用眼睛看，不用耳朵聽，就像拔掉舌頭來耕地一樣。那麼，利害之處在哪裡呢？如果不同床睡覺，怎麼知道被子里穿的是什麼？", "上堂說法：有句無句，就像藤蔓依附著樹木，坐斷了各種差別，毒蛇擋住了道路。樹倒了，藤蔓枯萎了，句子歸到哪裡呢？老僧我一直花了五年時間也分辨不清楚。僧人問：『祖師的意圖教義是……』", "english_translations": [ "English version:", "The master said, 'Today we have arranged a vegetarian meal and invited this mountain monk to open the Dharma hall.' (A monk) asked, 'How did you feel when you saw Zen Master Fozhao?' The master said, 'Like jade inside a stone.' (The monk) asked, 'How did you feel after seeing Zen Master Songyuan?' The master said, 'Like oil not being in sand.' The monk bowed. The master said, 'From ancient times to the present, this matter (referring to the Dharma) is completely different and difficult to describe with names and forms. The successive patriarchs appeared, but ultimately found it difficult to open their mouths. Forced to do so, they started from the second expedient gate (the gate of skillful means), picking up the mallet, raising the whisk, using both shouts and blows, or raising a fork, or rolling a ball, or dragging a stone, or carrying soil.' Saluting the high seat, (I) usually don't even dare to pick up a horizontal blade of grass, or step on a vertical blade of grass. Today, being pushed out by others, disregarding the danger, I reveal a little news, so that you know that the eyebrows are above the eyes.' Raising the whisk, he said, 'The momentum of a thousand peaks stops at the edge of the mountains, and the sound of ten thousand rivers disappears into the sea.'", "Ascending the hall to preach: Everything is unobstructed, with green mountains reflecting the setting sun. Every Dharma is without difference, with ancient trees in front of the eaves making a racket with a flock of crows. Haven't you seen? The Venerable Fu of Taiyuan, traveled to the ends of the earth, and heard the sound of the painted horn in Yangzhou at the fifth watch, blowing off the falling plum blossoms. Until now, he has not returned home.", "Ascending the hall to give an example: The Shurangama Sutra says: 'All things that can be returned are naturally not you (the true self-nature), if not you, then who?' The verse says: 'If it is not you who returns, then who is it? The remaining red petals float on the fishing rock. The sun sets, the wind stops, and no one sweeps them away, the swallows carry them to fly to the water's edge.'", "Ascending the hall to preach: Giving the example of Zen Master Shushan holding a wooden snake in his hand, a monk asked, 'What is in your hand?' Shushan raised the wooden snake and said, 'The daughter of the Cao family.' The master said, 'The wooden snake in the hand is the daughter of the Cao family, with extraordinary beauty, and evil thoughts are difficult to suppress.' Suddenly picking up the staff, he said, 'Now transforming and appearing in Nanshan, turning it upside down and holding it horizontally, who dares to look?' Throwing down the staff, he said, 'Take care of your lives.'", "Ascending the hall to preach: Wansong Pass is steep, and the Jiulong Mountains are shrouded in mist, the wind of the valley transmits sounds, and the flowing water of the mountain stream makes sounds. If you look with your eyes and listen with your ears, it is like pulling out your tongue to plow the field (a metaphor for futile effort). If you don't look with your eyes and don't listen with your ears, it is like pulling out your tongue to plow the field. So, where is the advantage and disadvantage? If you don't sleep in the same bed, how do you know what is worn inside the quilt?", "Ascending the hall to preach: With or without a sentence, it is like a vine clinging to a tree, cutting off all differences, and a poisonous snake blocking the road. The tree falls, the vine withers, where does the sentence return to? This old monk has spent five years without being able to distinguish it clearly. A monk asked: 'The intention and teachings of the patriarchs are...'" ] }

意是同是別。師曰。南山筀筍。東海烏蠈。問龍牙問翠微。如何是祖師西來意。微曰。與我過禪板來。牙度禪板與翠微。微接得便打。意作么生。師曰。喪盡家財。曰龍牙道。打則任打。要且無祖師西來意。聻。師曰。卻堪持論。曰后復問臨濟。濟曰。與我過蒲團來。牙度蒲團。濟接得便打。又作么生。師曰。草本天下同。曰龍牙又與么道。畢竟具甚眼目。師曰。重疊關山路。曰忽有問和尚如何是祖師西來意。未審。如何支遣。師曰。速禮三拜。因。虎維那參次。僧問。汝名什麼。曰智虎。師退身作怕勢。虎擬議。師便歸方丈。師。學問淵博。尤精易理。朱晦庵楊慈湖兩先生與之遊。師直示以心法。不為世語狥悅也。晦庵問。母不敬。師叉手示之。慈湖問。不欺之力。師答偈曰。此力分明在不欺。不欺能有幾人知。要明象兔全提句。看取升階正笏時。師。歷主五大剎。歸終於梁渚西丘。嬰微恙說偈脫去。茶毗頂骨牙齒不壞。舍利如璨珠。祔天童應庵塔之東。壽八十四。

溫州龍翔石巖希璉禪師

潮陽馬氏子。僧問。昔日佛照光禪師。因。孝宗皇帝宣問。釋迦入山六年。所成何事。照曰。將謂陛下忘卻。意旨如何。師答以頌曰。大根大器大熏修。瞥轉機輪向上頭。萬億斯年惟一佛。雪山元不隔龍樓。

【現代漢語翻譯】現代漢語譯本：僧人問：『什麼是『意是同是別』（意指相同還是不同）？』石巖希璉禪師說：『南山的筀筍（一種竹筍），東海的烏賊。』僧人問龍牙和翠微：『如何是祖師西來意（達摩祖師從西方來到中國的真正意圖）？』翠微說：『把你的禪板拿過來給我。』龍牙遞過禪板給翠微，翠微接過就打。石巖希璉禪師問：『你認為這是什麼意思？』石巖希璉禪師說：『喪盡家財（比喻徹底領悟）。』僧人說：『龍牙說，打就任他打，但終究沒有祖師西來意，你認為呢？』石巖希璉禪師說：『卻堪持論（值得討論）。』僧人後來又問臨濟：『如何是祖師西來意？』臨濟說：『把你的蒲團拿過來給我。』龍牙遞過蒲團，臨濟接過就打。石巖希璉禪師又問：『你認為這是什麼意思？』石巖希璉禪師說：『草本天下同（比喻佛性平等）。』僧人說：『龍牙又這樣說，他到底有什麼樣的眼力？』石巖希璉禪師說：『重疊關山路（比喻修行之路漫長）。』僧人問：『如果有人問和尚，什麼是祖師西來意，該如何回答？』石巖希璉禪師說：『速禮三拜（趕快禮拜三次）。』因為虎維那（寺院中的一種職務）來參拜，僧人問：『你叫什麼名字？』虎維那說：『智虎。』石巖希璉禪師退後，做出害怕的樣子，虎維那猶豫不決，石巖希璉禪師就回方丈了。石巖希璉禪師學問淵博，尤其精通易理，朱晦庵（朱熹），楊慈湖（楊萬里）兩位先生都與他交往，石巖希璉禪師直接向他們展示心法，不被世俗的言語所迷惑。朱晦庵問：『母不敬（不尊敬母親）該如何？』石巖希璉禪師叉手（佛教的一種禮儀）來開示。楊慈湖問：『不欺之力（不欺騙自己的力量）是什麼？』石巖希璉禪師回答偈語說：『此力分明在不欺，不欺能有幾人知，要明象兔全提句，看取升階正笏時。（這種力量明明就在不欺騙自己，不欺騙自己的人有幾個能知道？想要明白象和兔的比喻，就要看取升階時手持笏板的樣子。）』石巖希璉禪師歷任五大寺院的住持，最後在梁渚西丘圓寂，略微生病後說偈語而逝，火化后頂骨和牙齒沒有損壞，舍利子像美麗的珍珠，安葬在天童應庵塔的東邊，享年八十四歲。

溫州龍翔石巖希璉禪師

潮陽馬氏之子，僧人問：『昔日佛照光禪師，因為孝宗皇帝詢問，釋迦入山六年，所成何事？佛照光禪師回答說：『將謂陛下忘卻。』意旨如何？』石巖希璉禪師用頌回答說：『大根大器大熏修，瞥轉機輪向上頭，萬億斯年惟一佛，雪山元不隔龍樓。（具有大根器，經過長期的熏修，稍微轉動法輪，就能向上提升，萬億年中只有一尊佛，雪山和龍樓並沒有隔閡。）』

【English Translation】 English version: A monk asked: 'Is 'intention is the same or different' (meaning is it the same or different)?' Zen Master Shiyan Xilian said: 'The Gu bamboo shoots (a type of bamboo shoot) of Nanshan, the cuttlefish of the East Sea.' A monk asked Longya and Cuiwei: 'What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma's coming to China from the West)?' Cuiwei said: 'Bring your meditation board to me.' Longya handed the meditation board to Cuiwei, and Cuiwei took it and hit him. Zen Master Shiyan Xilian asked: 'What do you think this means?' Zen Master Shiyan Xilian said: 'Losing all family wealth (a metaphor for complete enlightenment).' The monk said: 'Longya said, 'Hit me if you want, but ultimately there is no meaning of the Patriarch's coming from the West, what do you think?'' Zen Master Shiyan Xilian said: 'It is worth discussing.' The monk later asked Linji: 'What is the meaning of the Patriarch's coming from the West?' Linji said: 'Bring your futon to me.' Longya handed over the futon, and Linji took it and hit him. Zen Master Shiyan Xilian asked again: 'What do you think this means?' Zen Master Shiyan Xilian said: 'Grass and roots are the same under heaven (a metaphor for the equality of Buddha-nature).' The monk said: 'Longya said this again, what kind of vision does he have?' Zen Master Shiyan Xilian said: 'Overlapping mountain roads (a metaphor for the long path of practice).' The monk asked: 'If someone asks the abbot, what is the meaning of the Patriarch's coming from the West, how should I answer?' Zen Master Shiyan Xilian said: 'Quickly bow three times.' Because the Venerable Hu (a position in the monastery) came to visit, a monk asked: 'What is your name?' Venerable Hu said: 'Zhihu.' Zen Master Shiyan Xilian stepped back, making a gesture of fear, Venerable Hu hesitated, and Zen Master Shiyan Xilian returned to his room. Zen Master Shiyan Xilian was knowledgeable and especially proficient in the Book of Changes. Mr. Zhu Hui'an (Zhu Xi) and Mr. Yang Cihu (Yang Wanli) both associated with him. Zen Master Shiyan Xilian directly showed them the mind-method and was not confused by worldly words. Zhu Hui'an asked: 'How should one deal with 'disrespecting one's mother'?' Zen Master Shiyan Xilian showed the crossed hands (a Buddhist etiquette) to enlighten him. Yang Cihu asked: 'What is the power of 'not deceiving oneself'?' Zen Master Shiyan Xilian answered with a verse: 'This power is clearly in not deceiving, how many people know how to not deceive? If you want to understand the metaphor of the elephant and the rabbit, look at the appearance of holding the tablet when ascending the steps.' Zen Master Shiyan Xilian served as the abbot of five major monasteries, and finally passed away in Xiqiu, Liangzhu. After a slight illness, he passed away after saying a verse. After cremation, the skull and teeth were not damaged, and the relics were like beautiful pearls, buried to the east of the Tian Tong Ying'an Pagoda, at the age of eighty-four.

Zen Master Shiyan Xilian of Longxiang Stone Rock, Wenzhou

The son of the Ma family of Chaoyang, a monk asked: 'In the past, Zen Master Fozhao Guang, because Emperor Xiaozong asked, what did Shakyamuni accomplish in the mountains for six years? Zen Master Fozhao Guang replied: 'I thought Your Majesty had forgotten.' What is the meaning of this?' Zen Master Shiyan Xilian answered with a verse: 'Great roots, great vessels, great cultivation, a slight turn of the Dharma wheel can rise upwards, only one Buddha in trillions of years, the Snow Mountain is not separated from the Dragon Tower.'

臨安府凈慈谷源道禪師

舉。石頭刬草話。頌曰。石頭刬草驗英豪。懵懂丹霞眼不高。若解轉身行活路。至今應不累兒曹。

常州華藏無礙覺通禪師

青苗會上堂。破一微塵出大經。鳶飛魚躍更分明。不將眼看將心看。已見重敲火里冰。淹黑豆昧平生。直須劫外話豐登。繰成白雪桑重綠。割盡黃云稻正青。

北海心禪師

示眾。舉。大顛因韓文公至。問曰。弟子軍州事繁。佛法省要處。乞師一語。顛良久。公罔措。時三平為侍者。敲禪床三下。顛曰。作么。平曰。先以定動。后以智㧞。公乃曰。和尚門風高峻。弟子于侍者邊得個入處。師頌曰。將軍宴坐碧油幢。凜凜威風冷似霜。卻把機關輕漏泄。至今千古錯商量。

慶元府雪竇大歇仲謙禪師

金華義烏應氏子。幼見傅大士心王銘。乃誓出家。始見息庵。庵器之。而抑其銳曰。汝儒家習氣不除。何能到大休大歇田地。宜如土木人去。師朝暮研究有省。因以大歇自名。既見松源。一日聞舉秘魔擎杈話。俄失聲曰。爭奈有人不甘。源提竹篦曰。打汝不甘。師擬進語。而篦輒至。茫未有措。源震聲喝。師即豁然。

諾庵肇禪師

頌陸亙大夫片石話曰。兩手持來難蓋覆。依前兩手還分付。一枕清風睡正濃。鳥銜花落

【現代漢語翻譯】現代漢語譯本臨安府凈慈谷源道禪師

舉。石頭刬草話。頌曰。石頭刬草驗英豪。懵懂丹霞眼不高。若解轉身行活路。至今應不累兒曹。

常州華藏無礙覺通禪師

青苗會上堂。破一微塵出大經。鳶飛魚躍更分明。不將眼看將心看。已見重敲火里冰。淹黑豆昧平生。直須劫外話豐登。繰成白雪桑重綠。割盡黃云稻正青。

北海心禪師

示眾。舉。大顛（Dadian，人名）因韓文公（Han Wengong，人名）至。問曰。弟子軍州事繁。佛法省要處。乞師一語。顛良久。公罔措。時三平（Sanping，人名）為侍者。敲禪床三下。顛曰。作么。平曰。先以定動。后以智㧞。公乃曰。和尚門風高峻。弟子于侍者邊得個入處。師頌曰。將軍宴坐碧油幢。凜凜威風冷似霜。卻把機關輕漏泄。至今千古錯商量。

慶元府雪竇大歇仲謙禪師

金華義烏應氏子。幼見傅大士（Fu Dashi，人名）心王銘。乃誓出家。始見息庵（Xi'an，人名）。庵器之。而抑其銳曰。汝儒家習氣不除。何能到大休大歇田地。宜如土木人去。師朝暮研究有省。因以大歇自名。既見松源（Songyuan，人名）。一日聞舉秘魔擎杈話。俄失聲曰。爭奈有人不甘。源提竹篦曰。打汝不甘。師擬進語。而篦輒至。茫未有措。源震聲喝。師即豁然。

諾庵肇禪師

頌陸亙大夫（Lu Geng Daifu，人名）片石話曰。兩手持來難蓋覆。依前兩手還分付。一枕清風睡正濃。鳥銜花落

【English Translation】 English version Lin'an Prefecture, Jingci Guyuan Daodao Zen Master

He cited the 'Shitou Clearing Grass' story. He composed a verse: 'Shitou clearing grass tests heroes; The ignorant Danxia's eyes are not high. If you understand how to turn around and walk a lively path, You won't burden your descendants to this day.'

Changzhou Huazang Wuai Juetong Zen Master

Ascending the hall at the Qingmiao meeting: 'Breaking a tiny dust reveals a great scripture; Kites flying and fish leaping are even more distinct. Not using the eyes to see, but using the mind to see, Already seeing the heavy hammering of ice in the fire. Immersed in black beans, ignorant all your life, You must speak of a bountiful harvest beyond kalpas. Reeling white snow, the mulberry is green again; Cutting away the yellow clouds, the rice is truly green.'

Beihai Xin Zen Master

Instructing the assembly: He cited the story of Dadian (Dadian, a person's name) when Han Wengong (Han Wengong, a person's name) arrived. He asked, 'This disciple is burdened with military and administrative affairs. Please, Master, give a word on the essential point of the Buddha-dharma.' Dadian was silent for a long time. Wengong was at a loss. At that time, Sanping (Sanping, a person's name) was the attendant and knocked on the Zen bed three times. Dadian said, 'What are you doing?' Ping said, 'First, use stillness to move; then, use wisdom to uproot.' Wengong then said, 'The abbot's monastic style is lofty and stern. This disciple has gained an entry point from the attendant.' The master composed a verse: 'The general sits in meditation under a green oil canopy, His awe-inspiring presence is as cold as frost. But he lightly leaks the secret mechanism, Causing mistaken discussions for thousands of years.'

Qingyuan Prefecture, Xuedou Daxie Zhongqian Zen Master

He was a son of the Ying family of Yiwu, Jinhua. As a child, he saw Fu Dashi's (Fu Dashi, a person's name) 'Mind King Inscription' and vowed to leave home. He first saw Xi'an (Xi'an, a person's name). Xi'an valued him but suppressed his sharpness, saying, 'If you do not eliminate your Confucian habits, how can you reach the state of great rest and great cessation? You should be like a wooden or clay person.' The master studied diligently day and night and had an awakening. Therefore, he named himself Daxie (Great Cessation). After seeing Songyuan (Songyuan, a person's name), one day he heard the story of 'Secret Demon Holding a Trident' and suddenly exclaimed, 'What if someone is unwilling?' Yuan raised a bamboo staff and said, 'Beat you for being unwilling!' The master tried to speak, but the staff immediately came down. He was at a loss. Yuan shouted loudly, and the master immediately had a sudden enlightenment.

Nuo'an Zhao Zen Master

He composed a verse on the story of Minister Lu Geng's (Lu Geng Daifu, a person's name) single rock: 'Holding it in both hands is difficult to cover, Still, both hands return it. A pillow of clear breeze, sleeping soundly, Birds carry flowers and drop them.'

嵓前路。

安吉州道場山運庵普巖禪師

頌趙州布衫話曰。無端提起七斤衫。多少禪人著意參。盡向青州做窠窟。不知春色在江南。

臺州瑞巖少室光睦禪師

題栽松道者贊曰。幾年活計钁頭邊。萬本青松鎖翠煙。夢破曹溪天地闊。再來不值半文錢。

鎮江府金山掩室善開禪師

上堂。舉僧問雲門。如何是法身。門曰。六不收。佛果曰。一不立。師曰。六不收一不立。清凈法身何處覓。夜來一陣吹葉風。掃盡浮雲月照壁。頌城東老姥話曰。開眼也著。閤眼也著。迴避無門。將錯就錯。祥麟只有一隻角。

秘監陸游居士

越山陰人問松源曰。心傳之學。可得聞乎。源曰。既是心傳。豈從聞得。公領解。獻偈曰。幾度驅車入帝城。逢僧一例眼雙青。今朝始覺禪家別。說有談空要眼聽。

天童鏡禪師法嗣

杭州凈慈清溪沅禪師

上堂。達磨西來。一坐具地被他神光禮了三拜。一時佔了。致令後代兒孫自分疆別界。衲僧家撥草瞻風。朝吳暮越。南天臺北五臺。拄杖頭草鞋底。還曾踏著也未。良久。曰切忌踏著。

薦福生禪師法嗣

臨安府徑山癡絕道沖禪師

武信荀氏子。資性絕群。長應進士不利。受學于梓州妙音院。紹熙三年。出峽

【現代漢語翻譯】現代漢語譯本：

嵓前路。

安吉州道場山運庵普巖禪師

頌趙州布衫話曰：『無端提起七斤衫，多少禪人著意參。盡向青州做窠窟，不知春色在江南。』臺州瑞巖少室光睦禪師

題栽松道者贊曰：『幾年活計钁頭邊，萬本青松鎖翠煙。夢破曹溪（Caoxi，禪宗六祖慧能弘法的道場）天地闊，再來不值半文錢。』鎮江府金山掩室善開禪師

上堂。舉僧問雲門（Yunmen，雲門宗創始人）:『如何是法身（Dharmakaya，佛的法性之身）？』門曰：『六不收。』佛果（Foguo，禪宗僧人）曰：『一不立。』師曰：『六不收，一不立，清凈法身何處覓？夜來一陣吹葉風，掃盡浮雲月照壁。』頌城東老姥話曰：『開眼也著，閤眼也著，迴避無門，將錯就錯。祥麟只有一隻角。』秘監陸游居士

越山陰人問松源（Songyuan，禪宗僧人）曰：『心傳之學，可得聞乎？』源曰：『既是心傳，豈從聞得？』公領解。獻偈曰：『幾度驅車入帝城，逢僧一例眼雙青。今朝始覺禪家別，說有談空要眼聽。』天童鏡禪師法嗣

杭州凈慈清溪沅禪師

上堂。達磨（達摩，Bodhidharma，禪宗初祖）西來，一坐具地被他神光禮了三拜，一時佔了。致令後代兒孫自分疆別界。衲僧家撥草瞻風，朝吳暮越。南天臺北五臺，拄杖頭草鞋底，還曾踏著也未。良久。曰：『切忌踏著。』薦福生禪師法嗣

臨安府徑山癡絕道沖禪師

武信荀氏子，資性絕群，長應進士不利，受學于梓州妙音院，紹熙三年，出峽。

【English Translation】 English version:

Yanqian Road.

Zen Master Puyan of Yun'an Monastery at Daochang Mountain in Anji Prefecture

Composed a verse on Zhaozhou's (Zhaozhou, a famous Zen master) cotton robe: 'For no reason, the seven-jin robe is brought up, how many Zen practitioners earnestly contemplate it. They all make nests in Qingzhou, not knowing that the spring scenery is in Jiangnan.' Zen Master Guangmu of Ruoyan Shaoshi Monastery in Taizhou

Wrote a eulogy for the Daoist who plants pines: 'For several years, his livelihood has been by the hoe, ten thousand green pines lock in emerald mist. When the dream breaks at Caoxi (Caoxi, the place where the Sixth Patriarch Huineng propagated Zen Buddhism), heaven and earth are vast, coming again is not worth half a penny.' Zen Master Shanka of Jinshan Hermitage in Zhenjiang Prefecture

Ascended the hall. He cited a monk's question to Yunmen (Yunmen, founder of the Yunmen School): 'What is the Dharmakaya (Dharmakaya, the body of the Dharma)?' Yunmen said: 'Six not receiving.' Foguo (Foguo, a Zen monk) said: 'One not establishing.' The Master said: 'Six not receiving, one not establishing, where to seek the pure Dharmakaya? Last night, a gust of wind blew the leaves, sweeping away the floating clouds, the moon shines on the wall.' Composed a verse on the old woman of Chengdong: 'Opening the eyes is also hitting, closing the eyes is also hitting, there is no way to avoid, making the best of a bad situation. The auspicious unicorn has only one horn.' Layman Lu You, Secretary

A person from Yue Shanyin asked Songyuan (Songyuan, a Zen monk): 'Can the learning of mind-to-mind transmission be heard?' Yuan said: 'Since it is mind-to-mind transmission, how can it be obtained from hearing?' The official understood and presented a verse: 'Several times I drove my carriage into the imperial city, meeting monks all with the same blue eyes. Today I realize the difference of the Zen family, saying that discussing emptiness requires listening with the eyes.' Successor of Zen Master Jing of Tiantong

Zen Master Qingxi Yuan of Jingci Monastery in Hangzhou

Ascended the hall. 'Bodhidharma (Bodhidharma, the first patriarch of Zen) came from the West, with one sitting cloth, he was given three bows by Shenguang, occupying it all at once. Causing later generations of descendants to divide their territories. Zen monks stir the grass and look at the wind, going to Wu in the morning and Yue in the evening. South Tiantai, North Wutai, have you ever stepped on them with your staff and straw sandals?' After a long pause, he said: 'Be careful not to step on them.' Successor of Zen Master Sheng of Jianfu

Zen Master Chijue Daochong of Jingshan Monastery in Lin'an Prefecture

A son of the Xun family of Wuxin, with outstanding talent, repeatedly unsuccessful in the Jinshi examination, studied at Miaoyin Monastery in Zizhou. In the third year of Shaoxi, he left the gorge.

時。曹源出世妙果。師往謁。聽其提唱有省。后參松源。于靈隱。源門庭峻絕。笠棲八月。不獲入室。或以失士告。源曰。我已八字打開掛搭渠。自是渠當面蹉過耳。師聞之。口耳俱喪。徹見曹源於妙果龜峰時。嬉笑怒罵。皆為人善巧方便。自是不疑天下老和尚舌頭。初住嘉興天寧。移雪峰。方半載詔遷天童。育王虛席。兼攝住持。上堂。天童用底。來育王用不著。育王用底。來天童用不著。雖然如是。用不著處用有餘。一箭雙鵰隨手落。臘八上堂。舉。世尊睹明星悟道因緣。頌曰。正覺山前失眼睛。是凡是聖盡生盲。至今夜夜明星現。誰肯向伊行處行。未幾被旨遷徑山。一日辭眾上堂。舉。世尊臨入涅槃告眾曰。汝等善觀吾紫磨金色之身。瞻仰取足。無令後悔。今日則有。明日即無。師曰。世尊平生用盡伎倆。臨死之際。求生不得生。求死不得死。山僧則不然。要行便行。要去便去。八臂那吒攔不住。夜分起坐。移頃而逝。遺骨舍利葬金陵山中。

隱靜柔禪師法嗣

雙杉元禪師

頌太宗勸發菩提心話曰。萬里謳歌聖化成。條風塊雨樂樵耕。不因嵩岳三呼后。無像誰知真太平。

南嶽下二十世

徑山范禪師法嗣

袁州仰山雪巖祖欽禪師

年十六得度。銳志咨參。初在雙林

【現代漢語翻譯】現代漢語譯本：當時，曹源妙果禪師開法住世，雪巖祖欽禪師前去參拜，聽了他的開示後有所領悟。後來又參訪松源崇岳禪師于靈隱寺。松源禪師門庭高峻，雪巖祖欽禪師在寺外住了八個月，未能獲準進入室內請益。有人認為松源禪師錯失了人才，松源禪師說：『我早已大開方便之門讓他掛單了，只是他自己當面錯過了而已。』雪巖祖欽禪師聽了這話，頓覺耳目一新，徹底領悟了曹源妙果禪師在龜峰時，嬉笑怒罵皆是為人善巧方便的道理。從此不再懷疑天下老和尚的說法。起初，雪巖祖欽禪師住在嘉興天寧寺，后移住雪峰寺。住了不到半年，奉詔遷往天童寺，兼攝育王寺住持之位，當時育王寺住持之位空缺。上堂說法時，雪巖祖欽禪師說：『天童寺所用的，來育王寺用不上；育王寺所用的，來天童寺用不上。』雖然如此，用不著的地方卻用之有餘，一箭雙鵰，隨手拈來。臘八節上堂，雪巖祖欽禪師舉世尊睹明星悟道之因緣，並作頌曰：『正覺山前失眼睛，是凡是聖盡生盲。至今夜夜明星現，誰肯向伊行處行？』不久，雪巖祖欽禪師奉旨遷往徑山寺。一日，雪巖祖欽禪師辭別大眾上堂說法，舉世尊臨入涅槃時告誡大眾說：『你們好好觀看我這紫磨金色之身，仔細瞻仰，不要後悔。今日則有，明日即無。』雪巖祖欽禪師說：『世尊平生用盡伎倆，臨死之際，求生不得生，求死不得死。山僧則不然，要行便行，要去便去，八臂那吒（佛教護法神）也攔不住。』當夜，雪巖祖欽禪師起身打坐，過了一會兒就圓寂了。遺骨舍利葬于金陵山中。

隱靜柔禪師法嗣

雙杉元禪師

頌太宗勸發菩提心話曰：『萬里謳歌聖化成，條風塊雨樂樵耕。不因嵩岳三呼后，無像誰知真太平。』

南嶽下二十世

徑山范禪師法嗣

袁州仰山雪巖祖欽禪師

十六歲時出家，立志參學。最初在雙林寺

【English Translation】 English version: At that time, Chan Master Miaoguo of Caoyuan was propagating the Dharma and residing in the world. Chan Master Xueyan Zuqin went to pay homage and had some understanding after listening to his teachings. Later, he visited Chan Master Songyuan Chongyue at Lingyin Temple. Chan Master Songyuan's gate was extremely high, and Chan Master Xueyan Zuqin stayed outside the temple for eight months, unable to be allowed to enter the room to ask for advice. Some people thought that Chan Master Songyuan had missed a talent. Chan Master Songyuan said, 'I have already opened the door of convenience for him to stay, but he missed it in person.' Chan Master Xueyan Zuqin felt refreshed when he heard this, and thoroughly understood the principle that Chan Master Caoyuan Miaoguo's laughter and scolding at Guifeng were all skillful means for the benefit of others. From then on, he no longer doubted the teachings of the old Chan masters in the world. Initially, Chan Master Xueyan Zuqin lived in Tianning Temple in Jiaxing, and later moved to Xuefeng Temple. After living there for less than half a year, he was ordered to move to Tong Temple, concurrently serving as the abbot of Yuwang Temple, which was vacant at the time. When ascending the hall to give a Dharma talk, Chan Master Xueyan Zuqin said, 'What is used in Tong Temple cannot be used in Yuwang Temple; what is used in Yuwang Temple cannot be used in Tong Temple.' Even so, what is not needed is used in abundance, killing two birds with one stone, readily available. On the Laba Festival (the eighth day of the twelfth lunar month), Chan Master Xueyan Zuqin cited the cause and condition of the World Honored One's enlightenment upon seeing the morning star, and composed a verse saying: 'Lost eyes before Zhengjue Mountain (Mountain of Right Enlightenment), all beings, whether ordinary or holy, are born blind. Even now, the morning star appears every night, who is willing to walk where it walks?' Soon after, Chan Master Xueyan Zuqin was ordered to move to Jingshan Temple. One day, Chan Master Xueyan Zuqin bid farewell to the assembly and ascended the hall to give a Dharma talk, citing the World Honored One's admonition to the assembly when entering Nirvana: 'You should carefully observe my body of purple-gold color, carefully admire it, and do not regret it. It is here today, but not tomorrow.' Chan Master Xueyan Zuqin said, 'The World Honored One exhausted all his skills in his life, but at the time of his death, he could not seek life or death. The mountain monk is not like that, I will go when I want to go, and leave when I want to leave, even the eight-armed Nezha (Buddhist protector deity) cannot stop me.' That night, Chan Master Xueyan Zuqin got up to sit in meditation, and after a while, he passed away. His relics were buried in the Jinling Mountains.

Dharma Descendant of Chan Master Rou of Yinjing

Chan Master Yuan of Shuangshan

Ode to Emperor Taizong's 'Admonition to Encourage the Bodhi Mind': 'Ten thousand miles sing praises of the sage's transformation, gentle winds and abundant rain bring joy to woodcutters and farmers. If not for the three calls on Mount Song, who would know the true peace without form?'

Twentieth Generation under Nanyue

Dharma Descendant of Chan Master Fan of Jingshan

Chan Master Xueyan Zuqin of Yangshan in Yuanzhou

He became a monk at the age of sixteen and aspired to study Chan. Initially at Shuanglin Temple.

鐵橛遠會下。看狗子無佛性話。次過凈慈。參天目禮。禮曰。汝豈不見。臨濟三度問。三遭棒。末後向大愚肋下。筑三拳道。元來黃檗佛法無多子。汝但恁么看。后在徑山無準處。十遷星序。不得徹悟。一日在天目殿上行。抬眸見古柏。觸著向來所得境界。和底飏下。礙膺之物。撲然而散。師出世龍興。晚住仰山。凡六大剎。賜紫登對。名震江湖。上堂。老屋半千間啟。煅聖煅凡。潑天爐鞴。烏藤六七尺振。乃佛乃祖。墜地宗綱。風高月冷。海闊山遙。逆順卷舒縱橫在我。有時恁么。有時不恁么。家家門首透長安。恁么也得。不恁么也得。處處綠楊堪繫馬。只如高超物表不墮見知。畢竟如何是。六國晏清一句。寺門高開洞庭野。殿腳插入赤沙湖。上堂。純清絕點。正是真常流注。打破鏡來未免一場狼籍。不若遇飯吃飯。遇茶喫茶。曉來獨立空庭外。閑對寒梅幾樹花。上堂。乳燕飛華屋。梅子正香熟。連核和皮一咬百雜碎。元來祖意教意。雪瀑掛層崖。月狖啼寒木。往往有般不知好惡漢。聞道林恁么道。將謂以境示人。拍膝一下曰。眼裡無筋一世貧。上堂。佛佛授受。祖祖相傳。西天梵語。此土唐言。風滿獵獵弄輕柔。欲立蜻蜓不自繇。五月臨平山下路。藕花無數滿汀洲。且道。是唐言。是梵語。逢人不得錯舉。冬至小

【現代漢語翻譯】鐵橛遠會下：指在鐵橛（一種禪宗用語，比喻堅定不移的信念）的遙遠集會上。看狗子無佛性話：參看趙州禪師『狗子無佛性』的公案。次過凈慈：接下來去了凈慈寺。參天目禮：參訪天目山的高僧並進行禮拜。禮曰：天目山高僧開示說：『汝豈不見，臨濟三度問，三遭棒，末後向大愚肋下，筑三拳道，元來黃檗佛法無多子：你難道沒聽說過，臨濟禪師三次問法，三次被黃檗禪師用棒打，最後在大愚禪師的指點下，頓悟黃檗禪師的佛法其實很簡單。』『汝但恁么看：你只要這樣去看待。』后在徑山無準處，十遷星序，不得徹悟：後來在徑山無準禪師處，經歷了十年的時間，仍然沒有徹底領悟。一日在天目殿上行，抬眸見古柏，觸著向來所得境界，和底飏下，礙膺之物，撲然而散：有一天在天目寺的大殿上行走，抬頭看見一棵古老的柏樹，觸動了以往所領悟的境界，之前的理解全部放下，心中障礙的東西，一下子消散了。師出世龍興，晚住仰山，凡六大剎，賜紫登對，名震江湖：這位禪師後來在龍興寺開法，晚年住在仰山寺，先後住持過六座大寺，被皇帝賜予紫衣，名聲響徹江湖。上堂：禪師上堂說法：『老屋半千間啟，煅聖煅凡，潑天爐鞴：開啟這半千間老屋，無論是聖人還是凡人，都要經過這巨大的熔爐鍛造。』『烏藤六七尺振，乃佛乃祖，墜地宗綱：拿起這六七尺長的烏藤杖，無論是佛還是祖，都要將宗綱墜于地上。』『風高月冷，海闊山遙，逆順卷舒縱橫在我：風高月冷，海闊山遙，順境逆境，收放自如，一切都在我掌握之中。』『有時恁么，有時不恁么：有時候是這樣，有時候不是這樣。』『家家門首透長安：家家戶戶門口都通向長安。』『恁么也得，不恁么也得：這樣也可以，不這樣也可以。』『處處綠楊堪繫馬：到處都有綠楊樹可以拴馬。』『只如高超物表不墮見知，畢竟如何是：如果超越一切事物，不落入任何知見，那究竟是什麼呢？』『六國晏清一句：用『六國晏清』這句話來表達。』『寺門高開洞庭野，殿腳插入赤沙湖：寺廟大門高高地對著洞庭湖的曠野，大殿的柱腳插入赤沙湖中。』上堂：禪師上堂說法：『純清絕點，正是真常流注：純粹清凈，沒有一絲雜質，這正是真常的流露。』『打破鏡來未免一場狼籍，不若遇飯吃飯，遇茶喫茶：打破鏡子難免一片狼藉，不如吃飯時吃飯，喝茶時喝茶。』『曉來獨立空庭外，閑對寒梅幾樹花：清晨獨自站在空曠的庭院外，悠閒地面對幾棵寒冷的梅花。』上堂：禪師上堂說法：『乳燕飛華屋，梅子正香熟：乳燕在華麗的房屋中飛翔，梅子正散發著成熟的香氣。』『連核和皮一咬百雜碎：連核帶皮一口咬下去，全部粉碎。』『元來祖意教意：原來祖師的意旨和教義。』『雪瀑掛層崖，月狖啼寒木：像雪白的瀑布掛在層層懸崖上，月光下猿猴在寒冷的樹木上啼叫。』『往往有般不知好惡漢，聞道林恁么道，將謂以境示人：常常有那些不知好壞的人，聽到林某這樣說，就以為是用境界來開示人。』拍膝一下曰：禪師拍了一下膝蓋說：『眼裡無筋一世貧：眼裡沒有筋，一輩子貧窮。』上堂：禪師上堂說法：『佛佛授受，祖祖相傳：佛與佛之間相互傳授，祖師與祖師之間代代相傳。』『西天梵語，此土唐言：西天的梵語，這片土地上的唐言。』『風滿獵獵弄輕柔，欲立蜻蜓不自繇：風吹得獵獵作響，輕輕柔柔地擺動，想要停下來的蜻蜓卻身不由己。』『五月臨平山下路，藕花無數滿汀洲：五月里走在臨平山下的路上，無數的荷花開滿了水中的沙洲。』『且道，是唐言，是梵語：那麼，這是唐言，還是梵語呢？』『逢人不得錯舉：遇到人不能隨便亂說。』『冬至小：冬至將至。』

【English Translation】 Tie Jue Yuan Assembly: Refers to a distant gathering at Tie Jue (a Zen term, a metaphor for unwavering faith). See the 'Dog has no Buddha-nature' saying: Refer to the case of Zen Master Zhaozhou's 'Does a dog have Buddha-nature?' Next, passed by Jingci: Next, went to Jingci Temple. Visited Tianmu and paid respects: Visited the eminent monks of Tianmu Mountain and paid respects. The monk said: The eminent monk of Tianmu Mountain enlightened: 'Have you not seen that Linji asked three times, was beaten three times, and finally punched Dayu three times under the ribs, saying that Huangbo's Buddha-dharma was not much: Haven't you heard that Zen Master Linji asked three times, was beaten three times by Zen Master Huangbo, and finally, under the guidance of Zen Master Dayu, he realized that Zen Master Huangbo's Buddha-dharma was actually very simple?' 'You just look at it like this: You just need to look at it this way.' Later, at Wuzhun in Jingshan, after ten years, he did not achieve thorough enlightenment: Later, at Zen Master Wuzhun's place in Jingshan, after ten years, he still did not achieve thorough enlightenment. One day, walking in the Tianmu Hall, he raised his eyes and saw an ancient cypress tree, touched the realm he had attained, and let go of all his previous understandings. The things that hindered his chest suddenly dissipated: One day, walking in the hall of Tianmu Temple, he raised his eyes and saw an ancient cypress tree, which touched the realm he had attained in the past. All previous understandings were let go, and the things that hindered his chest suddenly dissipated. The master emerged in Longxing, resided in Yangshan in his later years, presided over six major temples, was granted purple robes by the emperor, and his name shook the Jianghu: This Zen master later opened the Dharma at Longxing Temple, resided at Yangshan Temple in his later years, presided over six major temples, was granted purple robes by the emperor, and his name resounded throughout the Jianghu. Ascending the hall: The Zen master ascended the hall to preach: 'Opening half a thousand old houses, forging saints and mortals, a sky-filling furnace: Opening these half a thousand old houses, whether saints or mortals, must be forged through this huge furnace.' 'Wielding a six- or seven-foot black cane, whether Buddha or patriarch, the lineage falls to the ground: Picking up this six- or seven-foot-long black cane, whether Buddha or patriarch, the lineage must be dropped to the ground.' 'The wind is high and the moon is cold, the sea is wide and the mountains are far, going against or with the flow, rolling and stretching, everything is in my control: The wind is high and the moon is cold, the sea is wide and the mountains are far, favorable and unfavorable circumstances, retracting and extending freely, everything is in my control.' 'Sometimes it is like this, sometimes it is not like this: Sometimes it is like this, sometimes it is not like this.' 'Every household's door leads to Chang'an: Every household's door leads to Chang'an.' 'It can be like this, or it can be not like this: It can be like this, or it can be not like this.' 'Everywhere there are green willows suitable for tying horses: Everywhere there are green willows suitable for tying horses.' 'If one transcends all things and does not fall into any knowledge or views, what is it after all?: If one transcends all things and does not fall into any knowledge or views, what is it after all?' 'The phrase 'The Six Kingdoms are at peace': Use the phrase 'The Six Kingdoms are at peace' to express it.' 'The temple gate opens high to the wilderness of Dongting, the pillars of the hall are inserted into the Red Sand Lake: The temple gate opens high to the wilderness of Dongting Lake, and the pillars of the hall are inserted into the Red Sand Lake.' Ascending the hall: The Zen master ascended the hall to preach: 'Pure and spotless, this is the flow of true constancy: Pure and spotless, without a trace of impurity, this is the manifestation of true constancy.' 'Breaking the mirror will inevitably lead to a mess, it is better to eat when eating, and drink tea when drinking tea: Breaking the mirror will inevitably lead to a mess, it is better to eat when eating and drink tea when drinking tea.' 'Standing alone outside the empty courtyard at dawn, leisurely facing a few cold plum blossoms: Standing alone outside the empty courtyard at dawn, leisurely facing a few cold plum blossoms.' Ascending the hall: The Zen master ascended the hall to preach: 'Swallows fly in the magnificent house, and the plums are fragrant and ripe: Swallows fly in the magnificent house, and the plums are fragrant and ripe.' 'Biting it all to pieces, skin and pit together: Biting it all to pieces, skin and pit together.' 'Originally, the intention of the patriarch and the meaning of the teachings: Originally, the intention of the patriarch and the meaning of the teachings.' 'Snow waterfalls hang on layered cliffs, and gibbons cry in the cold trees under the moon: Like snow-white waterfalls hanging on layered cliffs, and gibbons cry in the cold trees under the moon.' 'Often there are those who do not know good from bad, hearing Lin say this, they think he is using the environment to enlighten people: Often there are those who do not know good from bad, hearing Lin say this, they think he is using the environment to enlighten people.' Slapping his knee, he said: The Zen master slapped his knee and said: 'Eyes without tendons are poor for life: Eyes without tendons are poor for life.' Ascending the hall: The Zen master ascended the hall to preach: 'Buddhas transmit to Buddhas, patriarchs transmit to patriarchs: Buddhas transmit to Buddhas, patriarchs transmit to patriarchs.' 'Sanskrit in the Western Heaven, Tang language in this land: Sanskrit in the Western Heaven, Tang language in this land.' 'The wind is full and fluttering gently, the dragonfly wants to stand but cannot: The wind is full and fluttering gently, the dragonfly wants to stand but cannot.' 'In May, on the road under Mount Linping, countless lotus flowers fill the sandbars: In May, on the road under Mount Linping, countless lotus flowers fill the sandbars.' 'Tell me, is it Tang language or Sanskrit?: Tell me, is it Tang language or Sanskrit?' 'Do not speak wrongly when you meet people: Do not speak wrongly when you meet people.' 'The winter solstice is near: The winter solstice is near.'

參。群陰剝盡。一陽復來。萬里清湘寒冰發𦦨。千年古柏枯𠏉花開。所以道。小人道消。君子道長。四絕堂前地平如掌。就中一人半人。向這裡不移寸步。挨拶得入。便見主賓互換是非杳忘。蒲團獨坐乾坤大。愛日新添一線長。僧問。天氣秋高玉露垂。庭前黃菊綻東籬。臨濟德山施棒喝。不問知音更問誰。師曰。知音知后更誰知。曰與么則水向石邊流出冷。風從花里過來香。師曰。閑言語。曰如何是德山棒。師曰。穿過你髑髏。曰如何是臨濟喝。師曰。還聞么。曰記得臨濟有四喝示眾。此意如何。師曰。從頭問將來。曰如何是一喝如金剛王寶劍。師曰。切忌傷鋒犯手。曰如何是一喝如踞地師子。師曰。真個可憐生。曰如何是一喝如探竿影草。師曰。不得面前背後。曰如何是一喝不作一喝用。師曰。卻須參始得。曰探竿影草驗來人。一喝須教海岳昏。不是法王親的子。等閑誰敢踏渠門。師曰。且緩緩。上堂。心是根法是塵。兩種猶如鏡上痕。鏡已破法不存。疏影橫斜水清淺。暗香浮動月黃昏。因看弄傀儡上堂。鬼面神頭線索牽抽。神頭鬼面牽抽索線。幾多觀底看底。將謂是紅粉佳人。當場妙舞手裡。把柄輕羅白扇。山僧未免為諸人。揭翻布幕去也。卓拄杖。曰伶俐衲僧一見便見。上堂。露地白牛黑黑。是處尋他不得。山

【現代漢語翻譯】現代漢語譯本參（cān）。群陰剝盡，一陽復來。萬里清湘（qīng xiāng，指湖南的湘江）寒冰發坼（chè，裂開）。千年古柏枯枝花開。所以道：『小人道消，君子道長。』四絕堂前地平如掌。就中一人半人，向這裡不移寸步，挨拶（āi shā，應對，領會）得入，便見主賓互換，是非杳（yǎo，無影無蹤）忘。蒲團獨坐乾坤大，愛日新添一線長。僧問：『天氣秋高玉露垂，庭前黃菊綻東籬。臨濟（Línjì，人名）德山（Déshān，人名）施棒喝，不問知音更問誰？』師曰：『知音知后更誰知？』曰：『與么（yǔ me，如此）則水向石邊流出冷，風從花里過來香。』師曰：『閑言語。』曰：『如何是德山棒？』師曰：『穿過你髑髏（dú lóu，頭顱）。』曰：『如何是臨濟喝？』師曰：『還聞么？』曰：『記得臨濟有四喝示眾，此意如何？』師曰：『從頭問將來。』曰：『如何是一喝如金剛王寶劍？』師曰：『切忌傷鋒犯手。』曰：『如何是一喝如踞地師子（jù dì shī zi，蹲在地上的獅子）。』師曰：『真個可憐生。』曰：『如何是一喝如探竿影草（tàn gān yǐng cǎo，用竿子試探草叢中的影子）？』師曰：『不得面前背後。』曰：『如何是一喝不作一喝用？』師曰：『卻須參始得。』曰：『探竿影草驗來人，一喝須教海岳昏。不是法王親的子，等閑誰敢踏渠門？』師曰：『且緩緩。』上堂。心是根，法是塵，兩種猶如鏡上痕。鏡已破，法不存，疏影橫斜水清淺，暗香浮動月黃昏。因看弄傀儡上堂。鬼面神頭線索牽抽，神頭鬼面牽抽索線。幾多觀底看底，將謂是紅粉佳人，當場妙舞手裡，把柄輕羅白扇。山僧未免為諸人，揭翻布幕去也。卓拄杖。曰：『伶俐衲僧一見便見。』上堂。露地白牛黑黑，是處尋他不得。山

【English Translation】 English version Attend. The mass of Yin is stripped away, and Yang returns. For ten thousand miles, the clear Xiang River (Qīng Xiāng, referring to the Xiang River in Hunan) has ice cracking. The ancient cypress tree, a thousand years old, has withered branches and flowers blooming. Therefore, it is said: 'The way of the petty person diminishes, and the way of the noble person grows.' The ground in front of the Four Absolutes Hall is as flat as a palm. Among them, one and a half persons, without moving an inch from here, if they can enter into the greeting (āi shā, response, understanding), they will see the host and guest exchange, and right and wrong will be forgotten without a trace (yǎo). Sitting alone on the蒲團(pú tuán, meditation cushion), the universe is vast, and the beloved day adds a new line of length. A monk asked: 'The weather is high in autumn, and jade dew drips down. The yellow chrysanthemums in front of the courtyard bloom by the eastern fence. Linji (Línjì, personal name) and Deshan (Déshān, personal name) administer棒喝(bàng hè, blows and shouts), not asking for a confidant, who else should I ask?' The master said: 'After knowing the confidant, who else knows?' The monk said: 'If that's the case (yǔ me), then the water flows coldly by the rocks, and the wind brings fragrance from the flowers.' The master said: 'Idle talk.' The monk said: 'What is Deshan's棒(bàng, stick)?' The master said: 'It pierces through your skull (dú lóu).' The monk said: 'What is Linji's 喝(hè, shout)?' The master said: 'Do you still hear it?' The monk said: 'I remember Linji had four shouts to instruct the assembly, what is the meaning of this?' The master said: 'Ask from the beginning.' The monk said: 'What is a shout like the Vajra King's precious sword?' The master said: 'Be careful not to injure the blade or offend the hand.' The monk said: 'What is a shout like a lion crouching on the ground (jù dì shī zi)?' The master said: 'Truly pitiful.' The monk said: 'What is a shout like probing the grass for shadows with a pole (tàn gān yǐng cǎo)?' The master said: 'Do not allow front or back.' The monk said: 'What is a shout that is not used as a shout?' The master said: 'Then you must begin to investigate.' The monk said: 'Probing the grass for shadows tests the person who comes, one shout must cause the mountains and seas to darken. If you are not the true son of the Dharma King, who would dare to step into his gate?' The master said: 'Slow down.' Ascending the hall. The mind is the root, the Dharma is the dust, the two are like marks on a mirror. The mirror is broken, the Dharma does not exist, sparse shadows slant across the clear and shallow water, faint fragrance floats in the yellow dusk moon. Because of watching the puppet show, ascending the hall. Ghost-faced gods pull the strings, god-faced ghosts pull the strings. How many viewers and watchers think they are beautiful women, performing wonderful dances on the spot, holding light silk white fans. This mountain monk cannot avoid tearing down the curtain for everyone. Striking the staff. He said: 'A clever monk sees it at once.' Ascending the hall. The white ox in the open field is black, and it cannot be found anywhere. Mountain

青水綠似有如無。眼見耳聞依稀彷彿。全不顧時蹄角卻在。才動著時蹤繇已沒。月下閑將短笛吹。風前休把長繩勒。呵呵呵。也奇特。如今趁亦不去。自在東西南北。無準忌。拈香曰。盡道先師今日死。誰知今日是生朝。不知卻有何憑據。紫柏黃檀一處燒。書真贊付高峰曰。上大今已無人。雪巖可知禮也。虛名塞破乾坤。分付原妙侍者。

明州天童別山祖智禪師

順慶楊氏子。十四得度。聞僧誦六巖語悅之。時巖住蘇之穹窿。亟往從焉。后見無準于雪竇。準知是法器待之彌峻。時或棒喝交下。一語不少貸。師擬對。輒噤不能發。繇是知解都喪。久而言曰。吾生平伎倆皆死法。今見此翁始行活路。既而準移徑山。命師分座。寶祐丙辰。被旨住天童。一囊一缽縛茅以居。上堂。舉。麻谷問臨濟。大悲千手眼。那個是正眼。濟曰。大悲千手眼。那個是正眼。速道。速道。谷近前。拽臨濟下禪床。卻坐。濟近前曰。不審。谷擬議。濟便喝。拽下禪床卻坐。谷便出去。師曰。賊隊相逢午夜時。攙旗奪鼓討便宜。驀然天曉重相見。滿面羞慚各自歸。庚辰九月旦。示眾曰。云淡月華新。木脫山骨露。有天有地來。幾個眼睛活。有省問者。師曰。不及相見。各自努力。越十日夜分。囑後事已。叉手而寂。

環溪一禪

【現代漢語翻譯】現代漢語譯本：青色的水是綠色的，似有若無。眼睛看到的，耳朵聽到的，都依稀彷彿。完全不顧及時間，蹄和角卻還在那裡。剛一動，軌跡就已經消失了。月光下悠閒地吹著短笛，風前不要拉緊長繩。哈哈哈，真奇特。如今追趕也追不上了，自在地在東西南北遊蕩，沒有準則和禁忌。拈起香說：『都說先師今天死了，誰知道今天是他生日。』不知道有什麼憑據，把紫檀和黃檀一起燒掉。寫下真贊交給高峰說：『上大如今已經沒有人了，雪巖應該知道禮儀。』虛名塞滿了天地。囑咐原妙侍者。明州天童別山祖智禪師順慶楊氏之子。十四歲出家。聽到僧人誦六巖的語錄，非常喜歡。當時六巖住在蘇州的穹窿山，他立刻前去跟隨他。後來在雪竇山拜見無準禪師。無準禪師知道他是法器，對他非常嚴格。有時棒喝交加，一句話也不寬恕。祖智禪師想要回答，卻總是噤口不能說話。因此，以前的知解全都喪失了。很久以後他說：『我平生所學的伎倆都是死法，今天見到這位老翁，才開始走活路。』不久，無準禪師移居徑山，命令祖智禪師分座說法。寶祐丙辰年，奉旨住持天童寺。帶著一個布袋和一個缽，用茅草蓋房居住。上堂說法時，舉例說：麻谷問臨濟：『大悲千手眼，哪個是正眼？』臨濟說：『大悲千手眼，哪個是正眼？』快說！快說！麻谷走上前，把臨濟從禪床上拽下來，自己坐上去。臨濟走上前說：『不明白。』麻谷想要說話，臨濟就喝斥他，然後把麻谷從禪床上拽下來，自己坐上去。麻谷就出去了。祖智禪師說：『賊隊相逢午夜時，攙旗奪鼓討便宜。驀然天曉重相見，滿面羞慚各自歸。』庚辰年九月初一，告訴大家說：『云淡月華新，木脫山骨露。有天有地來，幾個眼睛活？』有人想要提問，祖智禪師說：『來不及相見了，各自努力吧。』過了十天，夜裡，囑咐完後事，合掌而逝。環溪一禪

【English Translation】 English version: The green water is like something that is and isn't. What the eyes see and the ears hear are vague and indistinct. Completely disregarding time, the hooves and horns are still there. As soon as it moves, the traces have already disappeared. Leisurely playing the short flute under the moonlight, do not tighten the long rope in the wind. Ha ha ha, how peculiar. Now chasing after it is futile, freely wandering east, west, south, and north, without rules or prohibitions. Picking up incense, he said: 'Everyone says the late master died today, who knows today is his birthday.' I don't know what evidence there is, burning both purple sandalwood and yellow sandalwood together. Writing a true eulogy and giving it to Gaofeng, saying: 'Shangda now has no one, Xueyan should know the etiquette.' Empty fame fills the universe. Entrusting the attendant Yuanmiao. Zen Master Bieshan Zuzhi of Tiantong Temple in Mingzhou A son of the Yang family in Shunqing. He became a monk at the age of fourteen. He was delighted to hear a monk reciting the sayings of Liuyan (Liuyan, a Zen master). At that time, Liuyan lived in Qionglong Mountain in Suzhou, and he immediately went to follow him. Later, he met Zen Master Wuzhun (Wuzhun, a Zen master) at Xuedou Mountain. Zen Master Wuzhun knew he was a vessel of the Dharma and treated him very strictly. Sometimes he would use both the stick and the shout, not forgiving a single word. Zen Master Zuzhi wanted to answer, but he was always unable to speak. Therefore, all his previous knowledge and understanding were lost. After a long time, he said: 'All the skills I have learned in my life are dead methods, today I see this old man, and I begin to walk the living path.' Soon after, Zen Master Wuzhun moved to Jingshan and ordered Zen Master Zuzhi to share the seat and preach the Dharma. In the Bingchen year of Baoyou, he was ordered to reside at Tiantong Temple. Carrying a bag and a bowl, he lived in a thatched hut. When he ascended the hall to preach, he cited the example: Magu (Magu, a Zen monk) asked Linji (Linji, a Zen master): 'The Great Compassion has a thousand hands and eyes, which one is the true eye?' Linji said: 'The Great Compassion has a thousand hands and eyes, which one is the true eye?' Speak quickly! Speak quickly! Magu stepped forward, dragged Linji down from the Zen bed, and sat down himself. Linji stepped forward and said: 'I don't understand.' Magu wanted to speak, but Linji shouted at him, then dragged Magu down from the Zen bed and sat down himself. Magu then left. Zen Master Zuzhi said: 'Thieves meet at midnight, snatching flags and drums to seek advantage. Suddenly dawn breaks and they meet again, their faces full of shame as they return home.' On the first day of the ninth month of the Gengchen year, he told everyone: 'The clouds are light, the moonlight is fresh, the trees are bare, the mountain bones are exposed. Heaven and earth exist, how many eyes are alive?' Someone wanted to ask a question, Zen Master Zuzhi said: 'There is no time to meet, each of you strive hard.' After ten days, at night, after entrusting the affairs, he passed away with his hands clasped together. Yihuan Xichan

師

頌即心即佛話曰。即心即佛。砒霜狼毒。起死回生。不消一服。

杭州凈慈斷橋妙倫禪師

臺之黃巖徐氏子。初見谷源於瑞巖。聞麻三斤話疑之。忽閱楞伽。至蚊蟲螻蟻。無有言說。而能辦事。豁然有省。次謁無準于雪竇。準以狗子因何有業識。令師下語。凡三十轉不契。師曰。可無方便乎。準以真凈所頌答之。師竦然。良久。聞板聲通身汗下。頓脫知見。出世祇園。遷瑞巖國清。至凈慈。上堂。荊山有玉。獲得者不在荊山。赤水有珠。拾得者不在赤水。衲僧有無位真人。證得者出入不在面門。驀拈拄杖。橫按曰。會么。幽州江口石人蹲。上堂。舉永明潛初參法眼。眼曰。子參請外。看什麼經。潛曰。華嚴眼曰。總別同異。成壞六相。是何門攝。潛曰。世出世間。一切法皆具六相。眼曰。空具六相不。潛無對。眼曰。何不問去。潛卻問。空具六相不。眼曰。空潛開悟。眼曰。子作么生會。潛曰。空。眼然之。師曰。空兮空兮無背面。拈起豁然成兩片。擔向南屏山角頭。千古萬古少人見。要見么。以拂子打圓相曰。金烏飛上琉璃殿。臨終集眾。入室作書。辭諸山。及魏國公。公使人問曰。師生天臺。因甚死在凈慈。師曰。日出東方夜落西。書偈而化。

明州天童西巖惠禪師

示眾。

【現代漢語翻譯】現代漢語譯本師

頌即心即佛話曰：『即心即佛』，猶如砒霜狼毒，卻能起死回生，無需多服。

杭州凈慈斷橋妙倫禪師

禪師是臺州黃巖徐氏之子，最初在瑞巖拜見谷源禪師，聽聞『麻三斤』的話語而心生疑惑。後來閱讀《楞伽經》，讀到蚊蟲螻蟻，雖不能言說，卻能各司其職，豁然有所領悟。之後又在雪竇拜見無準禪師，無準禪師以『狗子因何有業識』來讓禪師回答，禪師回答了三十多次都不契合。禪師問：『可有其他方便嗎？』無準禪師便用真凈禪師所作的頌來回答他。禪師聽后肅然起敬，過了很久，聽到打板的聲音，全身汗如雨下，頓時擺脫了知見。後來在祇園開法，又遷往瑞巖、國清，最後來到凈慈。上堂說法時說：『荊山有玉，得到它的人不在荊山；赤水有珠，拾到它的人不在赤水。衲僧有無位真人（指人的本性），證得它的人出入不在面門。』說完拿起拄杖，橫著按在地上說：『會么？幽州江口的石人蹲在那裡。』又上堂說法，舉永明延壽禪師最初參訪法眼禪師的公案。法眼禪師問：『你參訪之外，還看什麼經？』延壽禪師回答：『《華嚴經》。』法眼禪師問：『總、別、同、異，成、壞六相，是哪個法門所攝？』延壽禪師回答：『世間、出世間一切法都具備六相。』法眼禪師問：『空是否具備六相？』延壽禪師無言以對。法眼禪師說：『為何不反問？』延壽禪師反問：『空是否具備六相？』法眼禪師因此開悟了延壽禪師。法眼禪師問：『你作何理解？』延壽禪師回答：『空。』法眼禪師認可了他的回答。禪師說：『空啊空啊，沒有正面和背面，拈起來豁然成為兩片。挑到南屏山的山腳下，千古萬古很少有人能見到。想要見嗎？』用拂子打了一個圓相說：『金烏飛上琉璃殿。』臨終時召集眾人，在室內寫信，向各山寺以及魏國公辭別。魏國公派人來問：『禪師生在天臺，為何死在凈慈？』禪師回答：『日出東方夜落西。』寫完偈語后圓寂。

明州天童西巖惠禪師

向大眾開示：

【English Translation】 English version Master

A verse on 'Mind is Buddha' says: 'Mind is Buddha' is like arsenic and wolfsbane; it can revive the dead without needing many doses.

Chan Master Miaolun of Duanqiao, Jingci Monastery, Hangzhou

The Master was a son of the Xu family of Huangyan, Taizhou. He first met Guyuan at Ruiyan Monastery and was puzzled by the saying 'Three pounds of flax.' Later, reading the Laṅkāvatāra Sūtra, he came to the part about mosquitoes and ants, which, though unable to speak, can perform their duties. He suddenly had an awakening. He then visited Wuzhun at Xuedou Monastery. Wuzhun asked him to give a saying on 'Why does a dog have karmic consciousness?' The Master's answers were not in accord thirty times. The Master said, 'Is there no other expedient?' Wuzhun answered him with a verse by Zhenjing. The Master was awestruck. After a long time, hearing the sound of the board, he broke out in a sweat all over his body and instantly shed his views and knowledge. He began teaching at Qiyuan Monastery, then moved to Ruiyan and Guoqing Monasteries, and finally to Jingci Monastery. In his Dharma talk, he said: 'Jing Mountain has jade, but the one who obtains it is not in Jing Mountain; the Red River has pearls, but the one who picks them up is not in the Red River. The Sangha has a True Person of No Rank (Wèi zhēn rén 無位真人, refers to one's original nature), but the one who realizes it does not enter or exit through the face.' He then picked up his staff and held it horizontally, saying, 'Do you understand? The stone man squats at the river mouth of Youzhou.' In another Dharma talk, he cited the case of Yongming Yanshou (永明延壽) initially visiting Fayan Wenyi (法眼文益). Fayan asked, 'Besides your pilgrimage, what sutras do you read?' Yanshou replied, 'The Avataṃsaka Sūtra.' Fayan asked, 'The totality, the particularity, the sameness, the difference, the formation, and the destruction of the six characteristics (liù xiàng 六相) are governed by which Dharma gate?' Yanshou replied, 'All dharmas, both worldly and other-worldly, possess the six characteristics.' Fayan asked, 'Does emptiness possess the six characteristics?' Yanshou was speechless. Fayan said, 'Why don't you ask back?' Yanshou asked back, 'Does emptiness possess the six characteristics?' Fayan enlightened Yanshou. Fayan asked, 'How do you understand it?' Yanshou replied, 'Emptiness.' Fayan approved of his answer. The Master said, 'Empty, empty, without front or back, picked up and suddenly becomes two pieces. Carried to the foot of South Screen Mountain, few have seen it throughout the ages. Do you want to see it?' He drew a circle with his whisk and said, 'The golden crow flies up to the crystal palace.' As he was dying, he gathered the assembly, wrote letters in his room, and bid farewell to the various monasteries and Duke Wei. Duke Wei sent someone to ask, 'The Master was born in Tiantai, why does he die in Jingci?' The Master replied, 'The sun rises in the east and sets in the west.' He wrote a verse and passed away.

Chan Master Hui of Xiyan, Tiantong Monastery, Mingzhou

Addressing the assembly:

舉。金峰因僧問。是身無知。如土木瓦石。此意如何。峰下禪床。扭僧耳朵。僧負痛作聲。峰曰。今日始捉著個無知漢。僧作禮出。峰召阇黎。僧回首。峰曰。若到堂中不可舉著。僧曰。何故。峰曰。大有人笑。金峰老婆心。師曰。扁舟劃斷曉江云。一曲高歌遠送君。驚起灘頭野鴨子。海天飛去不成群。頌六祖傳衣話曰。不作樵夫作碓夫。只將腳力驗精粗。知他踏著踏不著。和米和糠到缽盂。

月坡明禪師

舉僧問子湖。自古上賢。還達真正理否。湖云。達。僧云。真正理作么生達。湖云。霍光當時賣假銀城。與單于契書。是什麼人作。僧無語。師頌曰。手裡絲綸卷復舒。扁舟撩撥洞庭湖。忽然惡浪翻空去。收拾歸來一伎無。

希叟曇禪師

舉。僧問南泉。師歸丈室將何指南。泉曰。昨夜三更失卻牛。天明起來失卻火。頌曰。奴顏婢膝走人間。羞見羊裘七里灘。文叔雖為天子貴。子陵元作故人看。

杭州靈隱退耕寧禪師

上堂。目前雨余山色翠。座間風暖鳥聲喧。拍禪床一下曰。堪笑老胡無轉智。少室峰前坐九年。上堂。極目千峰鎖翠。滿空柳絮飛綿。可憐無位真人。一向草宿露眠。啞。今春看又過。何日是歸年。

靈隱薰禪師法嗣

杭州凈慈愚極慧禪師

【現代漢語翻譯】金峰因僧人提問：『這個身體沒有知覺，就像泥土、木頭、瓦片、石頭一樣。』這是什麼意思？金峰走下禪床，扭僧人的耳朵。僧人因疼痛而發出聲音。金峰說：『今天才抓住一個沒有知覺的傢伙。』僧人行禮后離開。金峰叫住阇黎（ā shé lí，梵語，意為親教師）。僧人回頭。金峰說：『如果到了禪堂中，不要提起這件事。』僧人問：『為什麼？』金峰說：『會有人笑話。』金峰真是老婆心切啊！師父說：『小船劃破拂曉江上的雲彩，一曲高歌遠遠地送別友人。驚起了灘頭上的野鴨子，向海天飛去，不成群。』讚頌六祖（liù zǔ，指禪宗第六代祖師慧能）傳衣的故事說：『不做砍柴的樵夫，改做舂米的碓夫，只用腳力來檢驗米的精粗。誰知道是踩著了米還是沒踩著，連米帶糠都到了缽盂里。』

月坡明禪師

舉例。有僧人問子湖：『自古以來的賢人，是否通達真正的道理？』子湖回答：『通達。』僧人問：『真正的道理是如何通達的？』子湖回答：『霍光（huò guāng，漢朝大臣）當時賣假銀城，與單于（chán yú，古代匈奴的首領）簽訂契約。這是什麼人做的？』僧人無語。師父讚頌說：『手中的絲線捲了又舒，小船在洞庭湖上輕輕劃動。忽然惡浪滔天而來，收拾起來，一無所有。』

希叟曇禪師

舉例。有僧人問南泉：『師父回到丈室（zhàng shì，寺院住持的房間）將如何指點迷津？』南泉說：『昨夜三更時分丟了牛，天亮起來又丟了火。』讚頌說：『奴顏婢膝地奔走於人世間，羞於見到身穿羊皮襖的嚴子陵（yán zǐ líng，東漢隱士）。即使文叔（wén shū，指光武帝劉秀）貴為天子，嚴子陵仍然把他當作老朋友看待。』

杭州靈隱退耕寧禪師

上堂說法。眼前雨後山色翠綠，座間風暖鳥聲喧鬧。拍一下禪床說：『可笑老胡（lǎo hú，指達摩祖師）沒有變通的智慧，在少室峰前坐了九年。』上堂說法。放眼望去，千峰都被翠色鎖住，滿天空飄飛著柳絮。可憐這無位真人（wú wèi zhēn rén，指不執著于任何名相的修行者），一直都在草地露宿。啞！今年眼看著又要過去了，哪一天才是歸期啊？

靈隱薰禪師的法嗣

杭州凈慈愚極慧禪師

【English Translation】 A monk asked Jin Feng: 'This body has no awareness, like earth, wood, tiles, and stones. What does this mean?' Jin Feng stepped down from the meditation platform and twisted the monk's ear. The monk cried out in pain. Jin Feng said, 'Today I finally caught a clueless fellow.' The monk bowed and left. Jin Feng called out to the āchārya (āchārya, Sanskrit for 'spiritual teacher'). The monk turned his head. Jin Feng said, 'If you go to the hall, don't mention this.' The monk asked, 'Why?' Jin Feng said, 'People will laugh.' Jin Feng has the heart of an old woman! The master said: 'A small boat cuts through the clouds over the dawn river, a high-pitched song sends off a friend far away. Startled, the wild ducks on the beach fly towards the sea and sky, not in a flock.' Praising the story of the Sixth Patriarch (liù zǔ, refers to Huineng, the Sixth Patriarch of Zen Buddhism) passing on the robe: 'Not working as a woodcutter, but as a rice husker, only using foot strength to test the fineness of the rice. Who knows if one is stepping on rice or not, both rice and chaff go into the alms bowl.'

Zen Master Yuepo Ming

Example: A monk asked Zihu, 'Have the sages of the past understood the true principle?' Zihu replied, 'They have.' The monk asked, 'How is the true principle understood?' Zihu replied, 'Huo Guang (huò guāng, a minister of the Han Dynasty) sold a fake silver city at that time and signed a contract with the Chanyu (chán yú, the leader of the ancient Xiongnu). Who did this?' The monk was speechless. The master praised: 'The silk thread in hand is rolled and unrolled, a small boat gently rows on Dongting Lake. Suddenly, a monstrous wave overturns the sky, gathering it up, nothing remains.'

Zen Master Xisou Tan

Example: A monk asked Nanquan, 'Master, how will you guide us when you return to your abbot's room (zhàng shì, the abbot's room in a monastery)?' Nanquan said, 'Last night I lost the ox at midnight, and when I woke up in the morning, I lost the fire.' Praising: 'Fawning and obsequious, running around in the world, ashamed to see Yan Ziling (yán zǐ líng, a recluse of the Eastern Han Dynasty) wearing a sheepskin coat. Even though Wen Shu (wén shū, referring to Emperor Guangwu Liu Xiu) is noble as the Son of Heaven, Yan Ziling still regards him as an old friend.'

Zen Master Tuigeng Ning of Lingyin Temple, Hangzhou

Ascending the hall to preach. Before my eyes, the mountain colors are verdant after the rain, and the birds sing merrily in the warm breeze. Striking the meditation platform once, he said: 'It's laughable that old Hu (lǎo hú, referring to Bodhidharma) has no adaptable wisdom, sitting in front of Shaoshi Peak for nine years.' Ascending the hall to preach. Looking as far as the eye can see, a thousand peaks are locked in emerald green, and willow catkins fly like cotton. Pitiful is this true person without position (wú wèi zhēn rén, refers to a practitioner who is not attached to any names or forms), always sleeping in the grass and exposed to the dew. Ah! This year is about to pass again, when will be the day of return?

Dharma heir of Zen Master Xun of Lingyin

Zen Master Yuji Hui of Jingci Temple, Hangzhou

參石田。田舉。雲門念七話無人下語。忽有僧才跨門。田曰。雪峰輥毬。師在傍領悟。說偈曰。雲門念七。雪峰輥毬。白蘋紅蓼。明月孤舟。田頷之。

杭州中竺雪屋珂禪師

上堂。枯桑知天風。海水知天寒。且道。衲僧知個甚麼。知道飯是米做。直饒恁么。閻羅老子。索飯錢有日在。題初祖贊曰。一葦截流。深心叵測。梁土太平。魏邦著賊。師以宋鼎既遷。即謝寺事。金山默庵覺禪師雅知師。時元兵下江南。庵被總兵伯顏協。而置之幕中。從至武林。默庵言于伯顏。請師住靈隱。親持請疏扣師門。師抽關露半面。問曰。汝為誰。庵曰。故人某甲。師落關曰。我不識汝。蓋。師雖處世外。而以忠節自持。故不屑靈隱之命。后斷江恩禪師贊曰。雪屋今亡四十年。高風凜凜尚依然。伯顏丞相拜床下。不肯為渠來冷泉。

天童聾禪師法嗣

明州育王橫川如珙禪師

示眾。舉。玄沙三種病人話。頌曰。曲設多方驗作家。有誰親見老玄沙。耳聾口啞眼睛瞎。五濁眾生數似麻。夜參。少室無門戶。如何便得通。夜深寧耐立。聽我話西東。

杭州凈慈石林行鞏禪師

上堂。山靜課花蜂股重。林空含籜筍肌明。倚欄不覺成癡兀。又得黃鸝喚一聲。思溪恁么道。好吃拄杖三十。何故。為他不

【現代漢語翻譯】現代漢語譯本參訪石田（一位禪師）。石田問道：『雲門（一位禪師）念七（指禪七，一種禪修形式）時無人開示，忽然有個僧人跨入門檻，你怎麼看？』石田說：『雪峰（一位禪師）輥毬（比喻禪機），你當時在旁邊領悟了。』僧人說偈語：『雲門念七，雪峰輥毬，白蘋紅蓼，明月孤舟。』石田點頭認可。

杭州中竺雪屋珂禪師

上堂說法：『枯桑知道天風的勁厲，海水知道天氣的寒冷。』『那麼，衲僧（指僧人）知道什麼呢？知道飯是米做的。』『即使這樣，閻羅老子（閻王）索要飯錢的日子總會到來。』題初祖（達摩祖師）贊曰：『一葦渡江，深心難測。梁土太平，魏邦遭賊。』禪師因為宋朝的國運已經衰落，於是辭謝了寺院的事務。金山默庵覺禪師非常瞭解雪屋珂禪師。當時元兵攻打江南，默庵被總兵伯顏脅迫，安置在幕府中，跟隨他到了武林（杭州）。默庵向伯顏進言，請求讓雪屋珂禪師住持靈隱寺。親自拿著請疏去拜訪雪屋珂禪師。雪屋珂禪師打開門露出半張臉，問道：『你是誰？』默庵說：『是故人某甲。』雪屋珂禪師關上門說：『我不認識你。』雪屋珂禪師雖然身處世外，卻以忠義氣節自持，因此不屑於接受靈隱寺的住持之命。後來斷江恩禪師讚頌道：『雪屋禪師如今已經去世四十年，高風亮節仍然令人敬佩。伯顏丞相拜倒在他的床前，他也不肯爲了伯顏而來冷泉（靈隱寺）。』

天童聾禪師法嗣

明州育王橫川如珙禪師

開示大眾：舉玄沙（一位禪師）三種病人話。頌曰：『曲折設法來驗證作家，有誰親眼見過老玄沙？耳聾口啞眼睛瞎，五濁眾生數量多如麻。』夜參：『少室山（指禪宗）沒有門戶，如何才能通達？深夜裡耐心站立，聽我說些東西南北。』

杭州凈慈石林行鞏禪師

上堂說法：『山中寂靜，蜜蜂忙著採花，股囊沉甸甸的；林中空曠，竹筍含苞待放，筍殼光潔明亮。』『倚著欄桿，不知不覺入了神，又聽到黃鸝鳥叫了一聲。』思溪（一位禪師）這樣說，好吃拄杖三十下。為什麼？因為他不能...

【English Translation】 English version Visiting Shitian (a Zen master). Shitian asked: 'When Yunmen (a Zen master) held a seven-day retreat (Zen retreat, a form of Zen practice), no one offered instruction. Suddenly, a monk stepped across the threshold. What do you think of this?' Shitian said: 'Xuefeng (a Zen master) rolled a ball (a metaphor for Zen opportunity), and you were there to understand it.' The monk composed a verse: 'Yunmen's seven-day retreat, Xuefeng rolls the ball, white duckweed and red smartweed, a bright moon and a solitary boat.' Shitian nodded in approval.

Zen Master Xuewu Ke of Zhongzhu Temple in Hangzhou

Ascending the Dharma hall: 'A withered mulberry tree knows the strength of the heavenly wind, and the seawater knows the coldness of the weather.' 'So, what do the monks know? They know that rice is made from rice.' 'Even so, the day will come when Yama (the King of Hell) demands payment for the rice.' Inscribing a eulogy for the First Patriarch (Bodhidharma): 'Crossing the river on a reed, his profound mind is unfathomable. The land of Liang is peaceful, while the state of Wei is plagued by bandits.' The Zen master resigned from the temple affairs because the fate of the Song Dynasty was already declining. Zen Master Mo'an Jue of Jinshan Temple understood Zen Master Xuewu Ke very well. At that time, the Yuan army attacked Jiangnan, and Mo'an was coerced by General Boyan and placed in his headquarters, following him to Wulin (Hangzhou). Mo'an spoke to Boyan, requesting that Zen Master Xuewu Ke be invited to reside at Lingyin Temple. He personally took the invitation letter to visit Zen Master Xuewu Ke. Zen Master Xuewu Ke opened the door, revealing half of his face, and asked: 'Who are you?' Mo'an said: 'It is your old friend, so-and-so.' Zen Master Xuewu Ke closed the door and said: 'I do not know you.' Although Zen Master Xuewu Ke lived outside the world, he maintained his loyalty and integrity, and therefore disdained to accept the abbacy of Lingyin Temple. Later, Zen Master Duanjiang En praised: 'Zen Master Xuewu has been gone for forty years, but his noble character is still admirable. Prime Minister Boyan bowed before his bed, but he refused to come to Lengquan (Lingyin Temple) for him.'

Successor of Zen Master Long of Tiantong Temple

Zen Master Hengchuan Rugong of Yuwang Temple in Mingzhou

Instructing the assembly: Citing the story of the three kinds of sick people by Xuansha (a Zen master). A verse says: 'Devising various methods to test the practitioner, who has personally seen the old Xuansha? Deaf ears, a mute mouth, and blind eyes, the sentient beings in the five turbidities are as numerous as hemp.' Nightly Zen practice: 'Shaoshi Mountain (referring to Zen Buddhism) has no gate, how can one attain thorough understanding? Endure standing patiently in the deep night, and listen to me speak of the east, west, south, and north.'

Zen Master Shilin Xinggong of Jingci Temple in Hangzhou

Ascending the Dharma hall: 'The mountain is quiet, and the bees are busy collecting flowers, their pollen baskets heavy; the forest is empty, and the bamboo shoots are budding, their sheaths bright and clean.' 'Leaning on the railing, I unknowingly became entranced, and then I heard the song of an oriole.' Sixi (a Zen master) said this, deserving thirty blows of the staff. Why? Because he cannot...

合。隨聲逐色。上堂。舉。雪峰在僧堂內燒火。閉卻前後門。乃叫曰。救火。救火。玄沙將一片柴。從窗欞中拋入。峰便開門。師曰。高燒榾柮暖通身。快活難禁一屋春。不是謝郎來合火。誰知門外有寒人。上堂。水鄉水闊地多濕。六月花蚊嘴似鐵。夜半起來惱不徹。惱不徹作什麼。床頭一柄扇。無端又打折。

華藏通禪師法嗣

杭州徑山虛舟普度禪師

江都史氏子。謁無礙。礙問。不與萬法為侶者。是甚麼人。師曰。金香爐下鐵崑崙。礙曰。將謂者矮子有長處。見解只如此。師作禮曰。謝和尚證明。住後上堂。萬法是心光。諸緣惟性曉。本無迷悟人。只要今日了。既無迷悟人。了個甚麼。卓拄杖曰。千言萬語無人會。又逐流鶯過短墻。上堂。舉。世尊摩胸示眾話。頌曰。雙林樹下手摩胸。說有談無恣脫空。若謂瞿曇曾入滅。錯教啼鳥笑春風。至元丁丑。被命。徑山值火余。志圖興復將有緒。俄示微恙。索筆大書曰。八十二年。駕無底船。踏翻歸去。明月一天。擲筆而逝。

雪竇謙禪師法嗣

平江府承天覺庵真禪師

有華嚴講主。挾上命。將易為講肆。師曰。汝能說禪。吾從汝易。吾不能說教。汝易吾從。於是撾鼓升堂。以一喝入五教。顯示吾宗千聖頂𩕳一著子。講主泣拜。懺

【現代漢語翻譯】現代漢語譯本合。隨聲逐色。上堂。舉。雪峰（Yunfeng，禪師名）在僧堂內燒火。閉卻前後門。乃叫曰。『救火。救火。』玄沙（Xuansha，禪師名）將一片柴，從窗欞中拋入。峰便開門。師曰：『高燒榾柮暖通身，快活難禁一屋春。不是謝郎來合火，誰知門外有寒人。』上堂。水鄉水闊地多濕，六月花蚊嘴似鐵。夜半起來惱不徹。惱不徹作什麼？床頭一柄扇，無端又打折。

華藏通禪師法嗣

杭州徑山虛舟普度禪師

江都史氏子。謁無礙（Wuai，禪師名）。礙問：『不與萬法為侶者，是甚麼人？』師曰：『金香爐下鐵崑崙。』礙曰：『將謂者矮子有長處，見解只如此。』師作禮曰：『謝和尚證明。』住後上堂。萬法是心光，諸緣惟性曉。本無迷悟人，只要今日了。既無迷悟人，了個甚麼？卓拄杖曰：『千言萬語無人會，又逐流鶯過短墻。』上堂。舉。世尊摩胸示眾話。頌曰：『雙林樹下手摩胸，說有談無恣脫空。若謂瞿曇（Qutan，即釋迦摩尼）曾入滅，錯教啼鳥笑春風。』至元丁丑，被命徑山值火余，志圖興復將有緒。俄示微恙，索筆大書曰：『八十二年，駕無底船，踏翻歸去，明月一天。』擲筆而逝。

雪竇謙禪師法嗣

平江府承天覺庵真禪師

有華嚴講主，挾上命，將易為講肆。師曰：『汝能說禪，吾從汝易。吾不能說教，汝易吾從。』於是撾鼓升堂，以一喝入五教，顯示吾宗千聖頂𩕳一著子。講主泣拜，懺。

【English Translation】 English version Joining. Following sounds and pursuing sights. Ascending the hall. A case: Xuefeng (Yunfeng, a Chan master's name) was making a fire in the monks' hall, having closed the front and back doors. Then he shouted, 'Fire! Fire!' Xuansha (Xuansha, a Chan master's name) took a piece of firewood and threw it in through the window lattice. Xuefeng then opened the door. The Master said, 'Burning firewood high warms the whole body, joyfully hard to contain in a house of spring. If it weren't for Xie Lang coming to join the fire, who would know there are cold people outside the door?' Ascending the hall. In the water country, the water is wide and the land is mostly damp, in the sixth month the flower mosquitoes' mouths are like iron. Getting up in the middle of the night, annoyed without end. Annoyed without end, what to do? A fan at the head of the bed, for no reason, broken again.

Successor of Chan Master Huazang Tong

Chan Master Xuzhou Pudu of Jingshan in Hangzhou

A son of the Shi family of Jiangdu. He visited Wuai (Wuai, a Chan master's name). Wuai asked, 'Who is it that does not take the myriad dharmas as companions?' The Master said, 'An iron Kunlun under a golden incense burner.' Wuai said, 'I thought this short fellow had some merit, but his understanding is only so-so.' The Master bowed and said, 'Thank you, Venerable, for your confirmation.' After residing there, he ascended the hall. 'The myriad dharmas are the light of the mind, all conditions are only understood by the nature. Originally there are no deluded or enlightened people, only today is important to understand.' Since there are no deluded or enlightened people, what is there to understand? He struck the staff and said, 'Thousands of words and myriad phrases, no one understands, and again following the oriole passing over the short wall.' Ascending the hall. A case: The World-Honored One stroked his chest to show the assembly. A verse says: 'Under the twin trees, he stroked his chest with his hand, speaking of existence and discussing non-existence, freely emptying. If you say that Gautama (Qutan, i.e., Sakyamuni) once entered extinction, you wrongly teach the singing birds to laugh at the spring breeze.' In the Dingchou year of Zhiyuan, he was ordered to Jingshan, which had suffered from a fire, and he was determined to restore it with some progress. Suddenly, he showed slight illness, and asked for a brush and wrote in large characters: 'Eighty-two years, driving a bottomless boat, overturning and returning, the bright moon in the sky.' He threw down the brush and passed away.

Successor of Chan Master Xuedou Qian

Chan Master Zhen of Chengtian Jue'an in Pingjiang Prefecture

There was a Hua-yan lecturer, relying on an imperial order, intending to change it into a lecture hall. The Master said, 'If you can speak of Chan, I will yield to you. If I cannot speak of doctrine, you yield to me.' Thereupon, he beat the drum and ascended the hall, using a single shout to enter the five teachings, displaying a single move of our sect's thousand sages' crown. The lecturer wept and bowed, repenting.

悔而退。

道場巖禪師法嗣

臨安府徑山虛堂智愚禪師

四明人。上堂。舉雪竇住翠峰時。有數僧到。竇曰。新到那。曰是。竇曰。參堂去。僧才行。竇復喚曰。來來。僧回首。竇曰。洞庭難得師僧到。與你一碗茶吃。師曰。入門句子已先酬。喚去呼來第二頭。到此不知茶味者。紛紛空買洞庭舟。師初住凈慈。天使傳旨問。趙州八十行腳。虛堂因甚八十住山。師舉。趙州行腳到臨濟話。頌曰。趙州八十方行腳。虛堂八十再住山。別有一機恢佛祖。九重城裡動龍顏。使以頌回奏。上大悅。錫賚甚優。室中嘗垂語曰。己眼未明底。因甚麼。將虛空作布褲著。畫地為牢底。因甚。透這個不過。入海算沙底。因甚。向針鋒頭上翹足。

杭州凈慈石帆衍禪師

示眾。舉。僧問溈山。如何是百丈真。山下禪床叉手立。曰如何是和尚真。山卻坐。頌曰。老婦臨妝絳點唇。人前自逞好精神。顰眉冷笑深相似。不顧傍邊掩鼻人。

金山開禪師法嗣

臨安府徑山石溪心月禪師

眉州人。僧問。如何是佛。師曰。矮子看戲。上堂。舉。馬祖示眾曰。凡有言句是提婆宗。以此個為主。師曰。玉轉珠回著眼看。有相干處沒相干。只將此個以為主。喝一喝。曰一劍倚天星斗寒。

徑山沖禪

【現代漢語翻譯】現代漢語譯本：

悔而退。

道場巖禪師法嗣

臨安府徑山虛堂智愚禪師（智愚禪師，臨安府徑山寺的虛堂禪師）

四明人。上堂。舉雪竇（雪竇禪師）住翠峰時。有數僧到。竇曰。『新到那？』曰：『是。』竇曰：『參堂去。』僧才行。竇復喚曰：『來來。』僧回首。竇曰：『洞庭難得師僧到，與你一碗茶吃。』師曰：『入門句子已先酬，喚去呼來第二頭。到此不知茶味者，紛紛空買洞庭舟。』師初住凈慈。天使傳旨問：『趙州（趙州禪師）八十行腳，虛堂因甚八十住山？』師舉趙州行腳到臨濟話。頌曰：『趙州八十方行腳，虛堂八十再住山。別有一機恢佛祖，九重城裡動龍顏。』使以頌回奏。上大悅。錫賚甚優。室中嘗垂語曰：『己眼未明底，因甚麼，將虛空作布褲著？畫地為牢底，因甚，透這個不過？入海算沙底，因甚，向針鋒頭上翹足？』

杭州凈慈石帆衍禪師

示眾。舉。僧問溈山（溈山禪師）：『如何是百丈真？』山下禪床叉手立。曰：『如何是和尚真？』山卻坐。頌曰：『老婦臨妝絳點唇，人前自逞好精神。顰眉冷笑深相似，不顧傍邊掩鼻人。』

金山開禪師法嗣

臨安府徑山石溪心月禪師（心月禪師，臨安府徑山寺的石溪禪師）

眉州人。僧問：『如何是佛？』師曰：『矮子看戲。』上堂。舉。馬祖（馬祖禪師）示眾曰：『凡有言句是提婆（提婆菩薩）宗，以此個為主。』師曰：『玉轉珠回著眼看，有相干處沒相干。只將此個以為主。』喝一喝。曰：『一劍倚天星斗寒。』

徑山沖禪

【English Translation】 English version:

He repented and retreated.

Successor of Zen Master Daochangyan

Zen Master Xutang Zhiyu of Jingshan Temple in Lin'an Prefecture (Zen Master Zhiyu, Zen Master Xutang of Jingshan Temple in Lin'an Prefecture)

A native of Siming. In a Dharma talk, he cited the time when Xuetou (Zen Master Xuetou) resided at Cuifeng. Several monks arrived. Xuetou said, 'New arrivals?' They replied, 'Yes.' Xuetou said, 'Go to the meditation hall.' As the monks were about to leave, Xuetou called out again, 'Come, come.' The monk turned his head. Xuetou said, 'It's rare for monks to come to Dongting. I'll give you a bowl of tea to drink.' The Master said, 'The entry phrase has already been rewarded, calling them back is a second head. Those who come here and do not know the taste of tea, are simply buying boats to Dongting in vain.' The Master initially resided at Jingci. An envoy conveyed an imperial decree asking, 'Zhaozhou (Zen Master Zhaozhou) traveled on foot at eighty, why does Xutang reside on the mountain at eighty?' The Master cited Zhaozhou's journey to Linji. He composed a verse saying, 'Zhaozhou traveled on foot at eighty, Xutang resides on the mountain again at eighty. There is another opportunity to restore the Buddha ancestors, shaking the dragon's face in the ninefold city.' The envoy presented the verse in response. The Emperor was greatly pleased and bestowed generous rewards. In his room, he often gave instructions, saying, 'For those whose own eyes are not clear, why do they wear emptiness as cloth pants? For those who draw the ground as a prison, why can't they break through this? For those who count sand in the sea, why do they raise their feet on the tip of a needle?'

Zen Master Shifan Yan of Jingci Temple in Hangzhou

Addressing the assembly, he cited: A monk asked Weishan (Zen Master Weishan), 'What is the true nature of Baizhang?' (Zen Master Baizhang) Weishan stood with his hands folded on the meditation bed below. He said, 'What is the true nature of the Abbot?' Weishan sat down instead. He composed a verse saying, 'An old woman puts on rouge before her makeup, showing off her good spirit before others. Her frowning and cold laughter are deeply similar, ignoring the people covering their noses beside her.'

Successor of Zen Master Jinshan Kai

Zen Master Shixi Xinyue of Jingshan Temple in Lin'an Prefecture (Zen Master Xinyue, Zen Master Shixi of Jingshan Temple in Lin'an Prefecture)

A native of Meizhou. A monk asked, 'What is Buddha?' The Master said, 'A dwarf watching a play.' In a Dharma talk, he cited: Mazu (Zen Master Mazu) addressed the assembly, saying, 'All words and phrases belong to the lineage of Deva (Bodhisattva Deva), take this as the main thing.' The Master said, 'Look carefully as the jade turns and the pearl revolves, there is relevance where there is no relevance. Just take this as the main thing.' He shouted once, saying, 'A sword leans on the sky, the stars are cold.'

Zen Master Chong of Jingshan

師法嗣

杭州凈慈簡翁敬禪師

舉。雲門示眾云。聞聲悟道。見色明心。遂舉手曰。觀世音菩薩。將錢買糊餅。放下手曰。元來祇是饅頭。師頌曰。一曲風前信是誰。調高爭肯落今時。見無人會曲中意。又把云簫特地吹。

北山隆禪師

頌鳥窠布毛話曰。八十翁翁要力行。布毛吹起禍重生。殺人流血三千里。枯樹枝頭一老僧。

南嶽下二十一世

仰山欽禪師法嗣

杭州西天目高峰原妙禪師

蘇之吳江人。俗姓徐。母周氏。夢。臞僧乘舟投宿而娩。幼嗜趺坐。年十五。從嘉禾密印寺法住圓顱。二十二請益斷橋。倫令參生從何來。死從何去話。次謁雪巖于北澗。才問訊插香。巖即打出。后凡入門。巖便問。阿誰與汝拖個死屍來。聲未絕。巖亦打出。一日睹五祖演和尚真贊曰。百年三萬六千朝。反覆元來是這漢。驀然打破死屍之疑。時巖住南明。師往省。巖問。阿誰與你拖個死屍到這裡。師便喝。巖拈棒。師把住曰。今日打某甲不得。巖曰。為甚打不得。師拂袖而出。巖赴天寧。師隨侍焉。一日巖問。日間浩浩時。作得主么。師曰。作得主。曰睡夢中作得主么。師曰。作得主。曰正睡著時。無夢。無想。無見。無聞。主在什麼處。師無語。巖囑曰。從今日去也不要汝學佛

【現代漢語翻譯】現代漢語譯本師法嗣

杭州凈慈簡翁敬禪師

舉。雲門（禪宗大師）開示眾人說：『聞聲悟道，見色明心。』隨即舉起手說：『觀世音菩薩（佛教中慈悲的菩薩）用錢買燒餅。』放下手說：『原來只是饅頭。』敬禪師為此作頌說：『一曲風前信是誰？調高爭肯落今時。見無人會曲中意，又把云簫特地吹。』

北山隆禪師

頌鳥窠（唐代禪師）布毛話曰：『八十翁翁要力行，布毛吹起禍重生。殺人流血三千里，枯樹枝頭一老僧。』

南嶽下二十一世

仰山欽禪師法嗣

杭州西天目高峰原妙禪師

蘇州吳江人，俗姓徐。母親周氏，夢見一位清瘦的僧人乘船來投宿，然後就生下了他。從小就喜歡跏趺坐。十五歲時，在嘉禾密印寺跟隨法住剃度出家。二十二歲時，向斷橋倫請教『生從何來，死從何去』的話題。之後前往北澗拜見雪巖欽禪師。剛一問訊插香，雪巖就打了他出去。後來每次入門，雪巖便問：『是誰與你拖著這具死屍來？』話音未落，雪巖也打他出去。一天，高峰原妙禪師看到五祖演和尚的真贊說：『百年三萬六千朝，反覆元來是這漢。』忽然打破了對『死屍』的疑惑。當時雪巖住在南明寺，高峰原妙禪師前去拜見。雪巖問：『是誰與你拖著這具死屍到這裡？』高峰原妙禪師便喝斥一聲。雪巖拿起棒子，高峰原妙禪師抓住棒子說：『今天你打不得我。』雪巖說：『為什麼打不得？』高峰原妙禪師拂袖而去。雪巖前往天寧寺，高峰原妙禪師跟隨侍奉。一天，雪巖問：『白天喧鬧的時候，你作得了主嗎？』高峰原妙禪師說：『作得了主。』雪巖說：『睡夢中作得了主嗎？』高峰原妙禪師說：『作得了主。』雪巖說：『正在睡覺的時候，沒有夢，沒有想，沒有見，沒有聞，主在什麼地方？』高峰原妙禪師無言以對。雪巖告誡說：『從今天起，也不要你學佛』

【English Translation】 English version Successor of the Dharma

Zen Master Jianweng Jing of Jingci Temple in Hangzhou

The case: Yunmen (a Zen master) instructed the assembly, saying, 'Enlightenment comes from hearing sounds, and the mind is illuminated by seeing forms.' Then he raised his hand and said, 'Guanyin Bodhisattva (the Bodhisattva of compassion in Buddhism) uses money to buy sesame cakes.' He put down his hand and said, 'Originally, they are just steamed buns.' The Zen master Jing composed a verse about this, saying, 'Whose tune is this carried on the wind? The high melody refuses to descend to the present time. Seeing that no one understands the meaning in the tune, he plays the cloud flute especially.'

Zen Master Long of Beishan

Composed a verse on the story of Bird's Nest (a Zen master of the Tang Dynasty) and the cloth fluff, saying, 'An eighty-year-old man wants to work hard, blowing up cloth fluff brings disaster again. Killing people and shedding blood for three thousand miles, an old monk sits on a withered tree branch.'

Twenty-first Generation under Nanyue

Dharma Successor of Zen Master Yangshan Qin

Zen Master Gaofeng Yuanmiao of Xitianmu Mountain in Hangzhou

He was from Wujiang, Suzhou, with the surname Xu. His mother, Zhou, dreamed of a gaunt monk arriving by boat to lodge, and then she gave birth to him. From a young age, he liked to sit in the lotus position. At the age of fifteen, he was tonsured at Miyan Temple in Jiahe, following Dharma Master Zhu. At the age of twenty-two, he asked Duanqiao Lun about the question of 'Where does life come from, and where does death go?' Later, he went to Beijian to visit Zen Master Xueyan Qin. As soon as he made his respects and offered incense, Xueyan struck him out. Later, every time he entered, Xueyan would ask, 'Who is dragging this corpse here for you?' Before the words were finished, Xueyan would strike him out. One day, Zen Master Gaofeng Yuanmiao saw the true praise of Zen Master Wuzu Yan, saying, 'One hundred years, thirty-six thousand mornings, over and over again, it turns out to be this fellow.' Suddenly, he broke through the doubt about the 'corpse.' At that time, Xueyan was living in Nanming Temple, and Zen Master Gaofeng Yuanmiao went to visit. Xueyan asked, 'Who is dragging this corpse here for you?' Zen Master Gaofeng Yuanmiao shouted. Xueyan picked up the stick, and Zen Master Gaofeng Yuanmiao grabbed the stick and said, 'Today you cannot hit me.' Xueyan said, 'Why can't I hit you?' Zen Master Gaofeng Yuanmiao flicked his sleeves and left. Xueyan went to Tianning Temple, and Zen Master Gaofeng Yuanmiao followed and served him. One day, Xueyan asked, 'During the bustling daytime, can you be the master?' Zen Master Gaofeng Yuanmiao said, 'I can be the master.' Xueyan said, 'Can you be the master in your dreams?' Zen Master Gaofeng Yuanmiao said, 'I can be the master.' Xueyan said, 'When you are sleeping, without dreams, without thoughts, without seeing, without hearing, where is the master?' Zen Master Gaofeng Yuanmiao was speechless. Xueyan warned, 'From today on, I don't want you to study Buddhism either.'

學法。也不要汝窮古窮。今但只饑來吃飯。倦來打眠。才眠覺來。抖擻精神。我這一覺主人公。畢竟在甚處安身立命。師遂奮志入龍鬚。越五𥜥。因同宿友推枕墮地作聲。廓然大徹。遷武康雙髻。戶屨彌滿。應接弗暇。師宵遁入西天目之獅子巖。營小室如舟。榜曰死關。斷緣屏侍。有三關語。示眾曰。大徹底人本脫生死。因甚命根不斷。佛祖公案只是一個道理。因甚有明與不明。大修行人當遵佛行。因甚不守毗尼。弗契即拒戶不納。至元丁未。雪巖寄竹篦法語至。眾復請就石室內開堂。僧問。如何是十方同聚會。師曰。龍蛇混雜。凡聖交參。曰如何是個個學無為。師曰。口吞佛祖。眼蓋乾坤。曰如何是選佛場。師曰。東西十萬。南北八千。曰如何是心空及第歸。師曰。動容揚古路。不墮悄然機。曰恁么。則言言見諦。句句朝宗。師曰。你甚處見得。僧喝。師曰。也是掉棒打月。曰此事且止。只如西峰今日十方聚會。選佛場開。畢竟有何祥瑞。師曰。山河大地。萬象森羅。情與無情。悉皆成佛。曰既皆成佛。因甚學人不成佛。師曰。汝若成佛。爭教大地成佛。曰畢竟學人過在甚處。師曰。湘之南潭之北。曰還許懺悔也無。師曰。禮拜著。僧才拜。師曰。獅子咬人。韓盧逐塊。上堂。昨夜夢中作得一偈。舉似大眾。良久曰

【現代漢語翻譯】現代漢語譯本：學習佛法，也不要你窮究古代的知識。現在只要飢餓了就吃飯，睏倦了就睡覺。剛睡醒，就抖擻精神，想想我這一覺的主人公，究竟在什麼地方安身立命。老師於是奮發立志進入龍鬚（地名），越過五座山峰。因為同宿舍的朋友推枕頭掉在地上發出聲響，豁然大悟。後來遷居到武康雙髻（地名），來訪的人擠滿了門檻，應接不暇。老師連夜逃遁到西天目（山名）的獅子巖（地名），建造像船一樣的小室，題名為『死關』，斷絕一切外緣，不留侍者。有三關語，開示眾人說：『大徹大悟的人本來就脫離了生死，為什麼命根還不能斷？佛祖的公案只是一個道理，為什麼有明白與不明白？大修行人應當遵循佛的言行，為什麼不遵守毗尼（戒律）？』不符合的就拒絕入門。到了元朝丁未年，雪巖（人名）寄來竹篦法語。大家再次請求老師在石室內開堂說法。僧人問：『如何是十方同聚會？』老師說：『龍蛇混雜，凡聖交參。』問：『如何是個個學無為？』老師說：『口吞佛祖，眼蓋乾坤。』問：『如何是選佛場？』老師說：『東西十萬，南北八千。』問：『如何是心空及第歸？』老師說：『動容揚古路，不墮悄然機。』問：『這樣說來，那麼言言見諦，句句朝宗。』老師說：『你從哪裡見到的？』僧人喝了一聲。老師說：『也是掉棒打月。』問：『這件事暫且放下，只說西峰（地名）今日十方聚會，選佛場開，到底有什麼祥瑞？』老師說：『山河大地，萬象森羅，有情與無情，全部都能成佛。』問：『既然全部都能成佛，為什麼學人不能成佛？』老師說：『你如果成佛，怎麼教大地成佛？』問：『到底學人的過錯在哪裡？』老師說：『湘（地名）之南，潭（地名）之北。』問：『還允許懺悔嗎？』老師說：『禮拜吧。』僧人才拜下去，老師說：『獅子咬人，韓盧（狗名）逐塊。』上堂說法，昨夜夢中作了一首偈，舉出來給大家看。』良久說

【English Translation】 English version: Studying the Dharma, you don't need to exhaust ancient knowledge. Now, just eat when hungry and sleep when tired. When you wake up, rouse your spirit and consider where the protagonist of this awakening is truly establishing themselves. The teacher then aspired to enter Longxu (place name), crossing five peaks. Because a fellow resident pushed a pillow to the ground, making a sound, he suddenly had a great awakening. Later, he moved to Shuangji in Wukang (place name), where visitors filled the doorway, and he couldn't attend to them all. The teacher fled at night to Lion Rock in West Tianmu (mountain name), building a small room like a boat, inscribed with 'Death Gate,' severing all external connections and not keeping attendants. There are three gate phrases, instructing the assembly: 'Those who are greatly enlightened have originally escaped birth and death, so why can't the root of life be severed? The public cases of the Buddhas and Patriarchs are just one principle, so why is there clarity and non-clarity? Great practitioners should follow the conduct of the Buddha, so why not observe the Vinaya (precepts)?' Those who don't conform are refused entry. In the year Dingwei of the Yuan Dynasty, Xueyan (person's name) sent a Dharma talk with a bamboo staff. Everyone again requested the teacher to open a Dharma hall in the stone room. A monk asked, 'What is the gathering of the ten directions?' The teacher said, 'Dragons and snakes are mixed, the ordinary and the holy intermingle.' Asked, 'What is each person learning non-action?' The teacher said, 'Mouth swallows Buddhas and Patriarchs, eyes cover the universe.' Asked, 'What is the selection of the Buddha field?' The teacher said, 'East ten thousand, north and south eight thousand.' Asked, 'What is it to return home after the mind is empty and successful?' The teacher said, 'Moving appearance raises the ancient road, not falling into silent opportunity.' Asked, 'In that case, every word sees truth, every sentence pays homage.' The teacher said, 'Where did you see it?' The monk shouted. The teacher said, 'Also dropping a stick to hit the moon.' Asked, 'Let's put this matter aside for now, just say that Xifeng (place name) is gathering in the ten directions today, and the Buddha selection field is open, what auspicious signs are there after all?' The teacher said, 'Mountains, rivers, and the great earth, myriad phenomena, sentient and insentient, can all become Buddhas.' Asked, 'Since all can become Buddhas, why can't students become Buddhas?' The teacher said, 'If you become a Buddha, how can you teach the earth to become a Buddha?' Asked, 'Where is the student's fault after all?' The teacher said, 'South of Xiang (place name), north of Tan (place name).' Asked, 'Is repentance allowed?' The teacher said, 'Bow down.' As soon as the monk bowed, the teacher said, 'The lion bites people, Han Lu (dog's name) chases after a clod.' Ascending the hall to give a Dharma talk, 'Last night in a dream I composed a verse, I present it to everyone.' After a long time, he said

。忘卻了也。驀拈拄杖曰。拄杖子還記得么。良久曰。同坑無異土。中夏上堂。以拂子[(中-口+○)-│+卜]曰。四十五日前薦得。非特日消萬兩黃金。亦乃能應四天下供養。四十五日後薦得。寸絲滴水也當牽犁拽耙償他。擊禪床一下。曰曾經巴峽猿啼處。不是愁人也斷腸。上堂。海底泥牛銜月走。檐前石虎抱兒眠。鐵蛇鉆入金剛眼。崑崙騎象鷺鷥牽。此四句內有一句。能殺能活。能縱能奪。若檢點得出。許汝一生參學事畢。上堂。日正暄春已暮。落花片片隨流去。拈拄杖曰。拄杖枝頭一點紅。馨香遍界無人顧。大眾。顧不顧。即且止。畢竟一歸何處。遂擲下拄杖。上堂。門外有一人。用盡機謀要入。入不得。門裡有一人。做盡伎倆要出。出不得。出不得。入不得。且置。且道。門外人與門裡人相見時如何。愁人莫向愁人說。說向愁人愁殺人。送法被至上堂。裁蜀錦剪吳綾。披白玉間黃金。打成一片時。針劄不入。羅紋結角處。線路難尋。雖然只如西峰。以諸法空為座。以拄杖指被。曰還著得這個么。靠拄杖曰。天香影散莓苔石。五葉花開薝蔔林。師貌古神清。行解真寔。僧俗皆手額讚歎曰。古佛善知識也。元貞乙未。臘朔上堂。曰。西峰三十年。妄談般若。罪犯彌天。末後一句。不敢累及平人。自領去也。大

眾還知落處么。良久曰。毫𨤲有差。天地懸隔。書偈曰。來不入死關。去不出死關。鐵蛇鉆入眼。撞倒須彌山。泊然而逝。塔全軀于死關。壽五十八。臘四十三。

衡州靈云鐵牛持定禪師

磻溪王氏子。壯歲謁肯庵。勤剪髮。聞別傳之旨。情累釋然。尋依雪巖。居槽廠服杜多行。巖示眾曰。兄弟做工夫。若也七日夜。一念無間。眼不交眨。無個入處。斫取老僧頭做舀屎杓。師默領旨。勵精奮發。適染疾。自取觸桶。就屏處危坐其上。單持正念。目不交睫者七日。至夜將半。忽覺山河大地覿露堂堂久之如聞擊木聲。驚醒遍體汗流。其疾遂愈。旦舉似巖。巖詰以公案。酬對無滯。越五載。方為大僧。又六年聞巖上堂。舉亡僧死了。燒了向什麼處去。自代曰。山河及大地。全露法王身。言下疑情蕩盡。身如踴高丈許。眾退。即詣方丈曰。適來和尚舉揚般若。驚得法堂前石獅子。笑舞不已。巖曰。試道看。師曰。劫外春回萬物枯。山河大地一塵無。法身超出如何舉。笑倒西天碧眼胡。巖敲桌子曰。山河大地一塵無。這個是什麼。師作掀倒勢。巖笑曰。一彩兩賽。入室次。巖問。親切處道將一句來。師曰。不道。巖曰。為什麼不道。師拈起香盒曰。這個得來。不值半文錢。巖曰。多口漢。巡堂次。師以楮被裹身而睡

【現代漢語翻譯】現代漢語譯本：你們還知道（我）最終的歸宿嗎？（鐵牛禪師）沉默了很久，然後說：『即使是細微的差別，也會導致天地之間的巨大隔閡。』於是寫下偈語：『來的時候沒有進入死關，去的時候也沒有離開死關。鐵蛇鉆入眼睛，撞倒須彌山（Sumeru，佛教宇宙觀中的聖山）。』說完，安詳地去世了。人們將他的全身舍利塔建在死關。享年五十八歲，僧臘四十三年。

衡州靈云鐵牛持定禪師

（鐵牛禪師是）磻溪王氏的兒子。年輕時拜訪肯庵（Ken'an，禪師名），勤奮地剪髮修行。聽聞了（肯庵）特別傳授的禪宗宗旨，心中的煩惱頓時消散。之後依止雪巖（Xueyan，禪師名）禪師，住在槽廠，奉行苦行。雪巖禪師對大眾說：『各位同修做功夫，如果能夠七天七夜，一念不生，眼睛都不眨一下，沒有一個進入的地方，我就砍下我的頭來當舀屎的勺子。』鐵牛禪師默默地領會了其中的旨意，於是奮發努力。恰巧染上了疾病，自己拿來觸桶（chutong，馬桶），在屏風旁邊危坐在上面，一心持守正念，眼睛不眨地堅持了七天。到了晚上將近一半的時候，忽然覺得山河大地都赤裸裸地顯露出來，持續了很久，好像聽到了敲擊木頭的聲音。驚醒后，全身汗流浹背，疾病也因此痊癒。第二天，（鐵牛禪師）把這件事告訴了雪巖禪師。雪巖禪師用公案（gongan，禪宗的一種教學方式，通常是簡短的故事、對話或問題，旨在引發頓悟）來詰問他，（鐵牛禪師）對答如流，沒有絲毫的停滯。過了五年，才正式成為大僧。又過了六年，（鐵牛禪師）聽到雪巖禪師上堂說法，舉了一個亡僧死了，燒了之後去哪裡的例子，自己代替（亡僧）回答說：『山河以及大地，完全顯露了法王身（Dharmakaya，佛的法身）。』話音剛落，心中的疑惑全部消散，身體好像一下子升高了一丈多。眾人退下後，（鐵牛禪師）立刻前往方丈室，說：『剛才和尚您宣揚般若（Prajna，智慧），驚得法堂前的石獅子，高興得跳舞不止。』雪巖禪師說：『你試著說看。』（鐵牛禪師）說：『劫外春回萬物枯，山河大地一塵無。法身超出如何舉，笑倒西天碧眼胡。』雪巖禪師敲了一下桌子，說：『山河大地一塵無，這個是什麼？』（鐵牛禪師）做了一個掀翻的姿勢。雪巖禪師笑著說：『一彩兩賽（yicailiangsa，一次下注，兩次獲勝）。』進入內室后，雪巖禪師問：『把最親切的那一句說出來。』（鐵牛禪師）說：『不說。』雪巖禪師問：『為什麼不說？』（鐵牛禪師）拿起香盒說：『這個得來，不值半文錢。』雪巖禪師說：『多嘴的傢伙。』巡視禪堂的時候，（鐵牛禪師）用粗紙被裹著身體睡覺。

【English Translation】 English version: Do you all know where (I) will end up? (Zen Master Tie Niu) remained silent for a long time, then said: 'Even the slightest difference will lead to a vast separation between heaven and earth.' Then he wrote a verse: 'Coming, I did not enter the death barrier; going, I did not leave the death barrier. An iron snake drills into the eye, knocking down Mount Sumeru (the sacred mountain in Buddhist cosmology).' After saying this, he passed away peacefully. People built a stupa for his whole body at the death barrier. He lived to the age of fifty-eight, with forty-three years as a monk.

Zen Master Tie Niu Chiding of Lingyun, Hengzhou

(Zen Master Tie Niu) was the son of the Wang family of Panxi. In his youth, he visited Ken'an (a Zen master), diligently cutting his hair to practice. Upon hearing the essence of the special transmission (of Zen), the entanglements in his heart dissolved. Later, he followed Zen Master Xueyan (another Zen master), living in the trough factory, practicing asceticism. Zen Master Xueyan said to the assembly: 'Brothers, if you do your work, and for seven days and nights, have not a single thought arise, and do not blink your eyes, with no place to enter, I will chop off my old monk's head and use it as a ladle for scooping excrement.' Zen Master Tie Niu silently understood the meaning, and then worked hard. He happened to fall ill, and took a 'chutong' (toilet bucket), sat precariously on it next to a screen, single-mindedly holding onto right mindfulness, without blinking his eyes for seven days. Around midnight, he suddenly felt that the mountains, rivers, and the great earth were all nakedly revealed, which lasted for a long time. It was as if he heard the sound of striking wood. Startled awake, his whole body was covered in sweat, and his illness was cured. The next morning, (Zen Master Tie Niu) told Zen Master Xueyan about this. Zen Master Xueyan questioned him with a 'gongan' (a paradoxical anecdote or riddle used in Zen Buddhism to provoke enlightenment), and (Zen Master Tie Niu) answered fluently, without any hesitation. After five years, he officially became a senior monk. Six years later, (Zen Master Tie Niu) heard Zen Master Xueyan giving a lecture, citing the example of a deceased monk who died and was cremated, asking where he went. He answered on behalf of (the deceased monk): 'The mountains, rivers, and the great earth, fully reveal the Dharmakaya (the body of the Dharma, the ultimate nature of reality).' As soon as he said this, all the doubts in his heart vanished, and his body seemed to rise more than ten feet. After the assembly dispersed, (Zen Master Tie Niu) immediately went to the abbot's room and said: 'Just now, you, Venerable, were expounding Prajna (wisdom), startling the stone lions in front of the Dharma hall, making them dance with joy.' Zen Master Xueyan said: 'Try to say it.' (Zen Master Tie Niu) said: 'Beyond the kalpa, spring returns and all things wither; the mountains, rivers, and the great earth are without a speck of dust. How can the Dharmakaya be pointed out? It makes the blue-eyed barbarian of the Western Heaven laugh and fall over.' Zen Master Xueyan knocked on the table and said: 'The mountains, rivers, and the great earth are without a speck of dust; what is this?' (Zen Master Tie Niu) made a gesture of overturning. Zen Master Xueyan laughed and said: 'One bet, two wins (one stake, two gains).' After entering the inner room, Zen Master Xueyan asked: 'Say the most intimate sentence.' (Zen Master Tie Niu) said: 'I won't say it.' Zen Master Xueyan asked: 'Why won't you say it?' (Zen Master Tie Niu) picked up the incense box and said: 'This thing, it's not worth half a penny.' Zen Master Xueyan said: 'You talkative fellow.' While patrolling the meditation hall, (Zen Master Tie Niu) wrapped himself in coarse paper bedding and slept.

。巖召至方丈。厲聲曰。我巡堂。汝打睡。若道得即放過。若道不得趁汝下山。師隨答曰。鐵牛無力懶耕田。帶索和犁就雪眠。大地白銀都蓋覆。德山無處下金鞭。巖曰。好個鐵牛也。因以為號。一時行輩靡不推服。后之酃縣。過桃源山。愛其幽深。有棲遁意。遂束茆為廬。與二三禪徒。共處。雨霧晦冥之夕。鬼獸圍呼。師舉迷悟因緣諭之。授以戒法。群怪遂息。達魯花赤伯顏公入山問道。未幾成大梵剎。榜曰靈云。大德壬寅冬。手書長偈示眾。其末曰。塵世非久。日銷月磨。桃源一脈三十年後。流出一枝無孔笛。吹起太平歌。明春示寂。侍僧求別眾語。師曰。吾別眾久矣。恬然坐化。壽六十四。臘二十六。函全身於陶具。至三年啟視。顏貌如生。爪發俱長。塔于寺北沙潭。

吉安州道場山及庵信禪師

初住建陽西峰。石屋參。師問。何在。曰天目。師曰。有何指示。曰萬法歸一。師曰。汝作么生會。屋無語。師曰。此是死句。甚麼害熱病底。教汝與么。屋拜求指的。師曰。有佛處不得住。無佛處急走過。意旨如何。屋答不契。師曰。者個亦是死句。屋不覺汗下。后入室。再理前話詰之。屋曰。上馬見路。師呵曰。在此六年。猶作者個見解。屋發憤棄去。途中忽舉首見風亭。豁然有省。回語師曰。有佛處

【現代漢語翻譯】現代漢語譯本：巖召見靈云鐵牛禪師到方丈室，厲聲說：『我巡視禪堂，你卻打瞌睡。如果說得出來，就放過你；如果說不出來，就趕你下山。』靈云禪師隨即回答說：『鐵牛無力，懶於耕田，帶著繩索和犁，在雪地裡安眠。大地一片銀白，都被覆蓋，德山也無處可下金鞭。』巖說：『好一頭鐵牛啊！』因此就用『鐵牛』作為靈云禪師的號。一時之間，同輩之人都非常推崇佩服他。後來靈云禪師去了酃縣，經過桃源山，喜愛那裡的幽深，有了隱居的想法，於是用茅草搭建房屋，與兩三個禪徒一起居住。在雨霧昏暗的夜晚，鬼怪野獸圍著房屋呼叫，靈云禪師就舉出迷悟的因緣來開導它們，並傳授戒法，群怪就平息了。達魯花赤伯顏公入山問道，不久就建成了大的梵剎，題名為靈云。大德壬寅年冬天，靈云禪師手書長偈示眾，偈語的末尾說：『塵世並非長久，日月消磨。桃源一脈，三十年後，流出一支無孔笛，吹起太平歌。』明年的春天，靈云禪師將要示寂，侍奉的僧人請求靈云禪師留下告別大眾的話。靈云禪師說：『我告別大眾已經很久了。』然後安然坐化，享年六十四歲，僧臘二十六年。僧人們將靈云禪師的全身放入陶器中，到三年後開啟觀看，顏貌如同活著一樣，指甲和頭髮都長長了，於是建塔于寺廟北邊的沙潭。吉安州道場山及庵信禪師當初住在建陽西峰，參拜石屋禪師。石屋禪師問：『你在哪裡？』庵信禪師回答：『天目山。』石屋禪師問：『有什麼指示？』庵信禪師回答：『萬法歸一。』石屋禪師問：『你作何理解？』石屋禪師無語。石屋禪師說：『這是死句，什麼得了熱病的人，教你這樣說？』庵信禪師拜求石屋禪師指點。石屋禪師說：『有佛處不得住，無佛處急走過，意旨如何？』庵信禪師回答不契合。石屋禪師說：『這個也是死句。』庵信禪師不覺汗流浹背。後來進入石屋禪師的房間，再次提起之前的話來詰問。庵信禪師說：『上馬見路。』石屋禪師呵斥說：『在這裡六年，還是這樣的見解。』庵信禪師發憤離開，途中忽然抬頭看見風亭，豁然開悟，回來告訴石屋禪師說：『有佛處』

【English Translation】 English version: Yan Zhao summoned Lingyun Tie Niu (Iron Ox) Zen Master to the abbot's room and said sternly, 'I am patrolling the Zen hall, and you are dozing off. If you can explain yourself, I will let you go; if you cannot, I will send you down the mountain.' Zen Master Lingyun immediately replied, 'The iron ox is weak and lazy to plow the fields, taking the rope and plow to sleep in the snow. The whole earth is covered in white silver, and Deshan has nowhere to wield his golden whip.' Yan said, 'What a fine iron ox!' Therefore, he used 'Iron Ox' as Zen Master Lingyun's title. For a time, his peers all greatly admired and respected him. Later, Zen Master Lingyun went to Ling County, passing by Taoyuan Mountain, and loved its seclusion, having the idea of living in seclusion. So he built a hut with thatch and lived with two or three Zen disciples. On dark nights with rain and fog, ghosts and beasts surrounded the house and called out. Zen Master Lingyun used the causes and conditions of delusion and enlightenment to enlighten them and taught them the precepts, and the group of monsters subsided. Daruhachi Boyan entered the mountain to ask about the Way, and soon a large Brahma temple was built, named Lingyun. In the winter of the Renchen year of the Dade era, Zen Master Lingyun wrote a long verse to show the assembly, the end of the verse saying, 'The mortal world is not long, the days and months wear away. The Taoyuan lineage, thirty years later, will flow out a flute without holes, playing the song of peace.' In the spring of the following year, Zen Master Lingyun was about to enter Nirvana. The attending monks asked Zen Master Lingyun to leave words of farewell to the assembly. Zen Master Lingyun said, 'I have bid farewell to the assembly for a long time.' Then he sat peacefully and passed away, at the age of sixty-four, with twenty-six years as a monk. The monks placed Zen Master Lingyun's whole body in a pottery vessel, and when they opened it three years later, his face and appearance were as if he were alive, and his nails and hair had grown long. So they built a pagoda at the sand pool north of the temple. Zen Master Jizhou Daochang Mountain and Anxin Zen Master Initially, he lived in Xifeng, Jianyang, and visited Zen Master Shiwu. Zen Master Shiwu asked, 'Where are you?' Zen Master Anxin replied, 'Tianmu Mountain.' Zen Master Shiwu asked, 'What instructions do you have?' Zen Master Anxin replied, 'All dharmas return to one.' Zen Master Shiwu asked, 'How do you understand it?' Zen Master Shiwu was speechless. Zen Master Shiwu said, 'This is a dead phrase, what kind of person with a fever taught you to say this?' Zen Master Anxin bowed and asked Zen Master Shiwu for guidance. Zen Master Shiwu said, 'Do not stay where there is Buddha, and quickly pass by where there is no Buddha. What is the meaning?' Zen Master Anxin's answer did not match. Zen Master Shiwu said, 'This is also a dead phrase.' Zen Master Anxin was unconsciously sweating. Later, he entered Zen Master Shiwu's room and brought up the previous words again to question him. Zen Master Anxin said, 'Seeing the road upon mounting the horse.' Zen Master Shiwu scolded, 'You have been here for six years and still have this kind of understanding.' Zen Master Anxin left in anger, and suddenly looked up and saw the wind pavilion on the way, suddenly enlightened, and returned to tell Zen Master Shiwu, 'Where there is Buddha'

不得住。也是死句。無佛處急走過。也是死句。某甲今日會得活句也。師曰。汝作么生會。屋曰。清明時節雨初晴。黃鶯枝上分明語。師頷之。

匡山無極源禪師

嘗受命于雪巖。曰子福箔。不宜出世度人。遂歸隱匡廬。年已百歲。獨坐茅庵。終日不語。天真參。師亦無啓發。后值師于廁上。乃趨問曰。如何是祖師西來意。師擒住曰。道道。真于言下釋然頓悟。但搖首而已。師曰。子有所得耶。真拂袖而出。遂服勤月餘。日益玄奧。

鐵山瓊禪師

初參雪巖于仰山。聞提唱法語。刻意用工。覺有得力處。一日到方丈。巖曰。有什麼事。師曰。門前好五鳳樓。巖連打數棒。曰未在且去。隨示偈曰。一拶虛空粉碎時。花開鐵樹散瓊枝。紹隆佛祖向上事。腦後依前欠一槌。師自疑曰。如何又欠一槌。將近半載。偶頭痛。提瓶煎藥。遇見覺赤鼻曰。你須是那吒太子析肉還母。析骨還父。然後為父母說法始得。驀然打破疑團。未幾巖順世。師以離巖太早。再謁蒙山。山問。那個是你本來面目。師擬進語。山便閉門。后凡室中下語。山只曰。欠在。一日于定中觸著欠字。不覺身心豁然。徹骨徹髓。如積雪倏忽開霽。跳下禪床捉住山曰。我少欠個甚麼。山打三掌。師禮拜曰。啞。鐵山這一著子。今日方了也

【現代漢語翻譯】現代漢語譯本『不得住』（不能停留執著于任何地方），這也是一句死句（僵化的語句）。『無佛處急走過』（沒有佛的地方趕緊走開），也是一句死句。某甲（某人）今天領會到了一句活句（充滿生機的語句）。老師說：『你是怎麼領會的？』屋（人名）回答說：『清明時節雨後初晴，黃鶯在樹枝上清晰地鳴叫。』老師點頭認可。

匡山無極源禪師（Kuanshan Wujiyuan, Kuanshan Wujiyuan Zen Master）

曾經接受雪巖（Xueyan）的囑託，雪巖說：『你的福分淺薄，不適合出世度化他人。』於是他回到廬山隱居。年紀已經一百歲，獨自坐在茅草菴里，整天不說話。天真（Tianzhen）去參拜，老師也沒有任何啓發。後來在廁所遇到老師，於是上前問道：『如何是祖師西來意（What is the meaning of the Patriarch's coming from the West）？』老師抓住他說：『說！說！』天真在言語下豁然頓悟，只是搖頭而已。老師說：『你有所領悟了嗎？』天真甩袖而去。於是勤奮修行一個多月，境界日益玄妙。

鐵山瓊禪師（Tieshan Qiong, Tieshan Qiong Zen Master）

起初在仰山參拜雪巖（Xueyan）時，聽到他宣講佛法，於是刻意用功，覺得有所得。一天到方丈室，雪巖問：『有什麼事？』禪師回答說：『門前有座美麗的五鳳樓。』雪巖連續打了數棒，說：『還沒到那個境界，先回去吧。』隨即寫了一首偈語：『一拶虛空粉碎時，花開鐵樹散瓊枝。紹隆佛祖向上事，腦後依前欠一槌。』禪師自己疑惑地說：『為什麼還欠一槌？』過了將近半年，偶然頭痛，提著藥罐煎藥，遇見覺赤鼻（Jue Chi Bi）說：『你必須像那吒太子（Nezha）那樣，析肉還母，析骨還父，然後才能為父母說法。』禪師突然打破了疑團。不久雪巖圓寂，禪師因為離開雪巖太早，又去拜見蒙山（Mengshan）。蒙山問：『哪個是你的本來面目（original face）？』禪師剛要說話，蒙山就關上了門。後來凡是在室內請教，蒙山只說：『欠在。』一天在禪定中觸及到『欠』字，不知不覺身心豁然開朗，徹骨徹髓，如同積雪突然放晴。跳下禪床抓住蒙山說：『我少欠了什麼？』蒙山打了三掌。禪師禮拜說：『啞！鐵山（Tieshan）的這一著，今天才算了結啊。』

【English Translation】 English version 『Cannot dwell』 (cannot linger and be attached to anything), this is also a dead phrase (a rigid statement). 『Quickly pass by where there is no Buddha』 (hurry away from places where there is no Buddha), this is also a dead phrase. Someone (a certain person) today has understood a living phrase (a phrase full of vitality). The teacher said: 『How did you understand it?』 Wu (a name) replied: 『During the Qingming Festival, after the rain has cleared, the orioles sing clearly on the branches.』 The teacher nodded in agreement.

Zen Master Wujiyuan of Kuangshan (Kuanshan Wujiyuan, Kuanshan Wujiyuan Zen Master)

Once received instructions from Xueyan (Xueyan), who said: 『Your blessings are shallow, not suitable for going out into the world to enlighten others.』 So he returned to Mount Lu to live in seclusion. He was already a hundred years old, sitting alone in a thatched hut, not speaking all day long. Tianzhen (Tianzhen) came to visit, but the teacher did not offer any enlightenment. Later, he met the teacher in the toilet, so he stepped forward and asked: 『What is the meaning of the Patriarch's coming from the West (How is the Patriarch's intention in coming from the West)?』 The teacher grabbed him and said: 『Speak! Speak!』 Tianzhen suddenly realized enlightenment under the words, only shaking his head. The teacher said: 『Have you gained something?』 Tianzhen flung his sleeves and left. So he diligently practiced for more than a month, and his realm became increasingly profound.

Zen Master Qiong of Tieshan (Tieshan Qiong, Tieshan Qiong Zen Master)

Initially, when he visited Xueyan (Xueyan) at Yangshan, he heard him preach the Dharma, so he deliberately worked hard and felt that he had gained something. One day he went to the abbot's room, and Xueyan asked: 『What's the matter?』 The Zen master replied: 『There is a beautiful Five Phoenix Tower in front of the gate.』 Xueyan hit him several times with a stick and said: 『It's not at that level yet, go back first.』 Then he wrote a verse: 『When a squeeze shatters the void, iron trees bloom and scatter jade branches. To continue the Buddha's upward work, there is still a hammer blow missing behind the head.』 The Zen master doubted himself and said: 『Why is there still a hammer blow missing?』 After nearly half a year, he accidentally had a headache, carried a medicine pot to decoct medicine, and met Jue Chi Bi (Jue Chi Bi) who said: 『You must be like Prince Nezha (Nezha), dissecting your flesh to return to your mother, dissecting your bones to return to your father, and then you can preach the Dharma for your parents.』 The Zen master suddenly broke through the doubt. Soon Xueyan passed away, and because the Zen master left Xueyan too early, he went to visit Mengshan (Mengshan). Mengshan asked: 『Which is your original face (original face)?』 As soon as the Zen master was about to speak, Mengshan closed the door. Later, whenever he asked for instruction in the room, Mengshan only said: 『Still owing.』 One day, while in meditation, he touched the word 『owing,』 and unconsciously his body and mind suddenly opened up, penetrating to the bones and marrow, like accumulated snow suddenly clearing up. He jumped off the Zen bed, grabbed Mengshan, and said: 『What am I still owing?』 Mengshan slapped him three times. The Zen master bowed and said: 『Dumb! Tieshan's (Tieshan) move is only settled today.』

。次年作首座。冬節秉拂。曰冬在月頭賣被買牛。冬在月尾賣牛買被。卓拄杖曰。這裡無尾中道齊休。行也休休。坐也休休。住也休休。臥也休休。睡眼豁開五云現瑞。光風霽月無處不周。梅綻枯枝古渡頭。風前時復暗香浮。雖然到此。向上一路萬里崖州。何以見得。靠拄杖曰。休休。住后竟承嗣雪巖焉。

凈慈倫禪師法嗣

臺州瑞巖方山寶禪師

付無見偈曰。此心極廣大。虛空比不得。此道只如是。受持休外覓。

竹屋簡禪師

頌臨濟訪平田。路逢使牛嫂話曰。目前條路平如砥。何不堂堂掉臂行。撩撥老婆牛性發。赤身挨棒可憐生。

絕象鑒禪師

示眾。舉。投子指雨問僧曰。數日來好雨。且道。什麼處來。僧無語。后因看華嚴經有省。師曰。陌上游人競采芳。不知眼底度春光。夜來一陣落花雨。一百十城流水香。

無學元禪師法嗣

月庭忠禪師

頌文殊三處度夏話曰。錦衣公子游春慣。白首佳人懊恨多。彼富尚嫌千口少。自貧無奈一身何。

育王珙禪師法嗣

臺州紫籜山竺元道禪師

恕中參。問趙州狗子話。擬開口。師一喝。中大悟。呈偈曰。狗子佛性無。春色滿皇都。趙州東院裡。壁上掛葫蘆。師乃發笑曰。恁么會又爭得。

【現代漢語翻譯】現代漢語譯本：第二年，禪師擔任首座（寺院中職位）。在冬至這天說法，說：『冬至在月初，人們賣掉被子買牛；冬至在月末，人們賣掉牛買被子。』禪師拄著枴杖說：『這裡沒有頭尾，中道一起休息。行走也休息，坐也休息，住也休息，臥也休息。睡眼猛然睜開，五彩祥雲顯現瑞兆，清風明月無處不周遍。梅花在枯枝上綻放，在古老的渡口邊，風中時常有暗香飄浮。』雖然到了這裡，向上的一路仍然遙遠，如同在萬里之外的崖州。如何才能明白這個道理呢？』靠著枴杖說：『休息，休息。』之後竟然繼承了雪巖禪師的法脈。

凈慈倫禪師的法嗣

臺州瑞巖方山寶禪師

付法偈說：『此心極其廣大，虛空都無法相比。此道就是這樣，接受並保持它，不要向外尋求。』

竹屋簡禪師

讚頌臨濟禪師拜訪平田禪師的故事：『路上遇到一位使牛的婦人說：眼前的路平坦如磨刀石，為什麼不堂堂正正地甩開手臂走呢？』撩撥得老婦人牛脾氣發作，赤身捱打，真是可憐。

絕象鑒禪師

開示大眾。舉例說：投子禪師指著雨問僧人：『連日來都是好雨，那麼，是從什麼地方來的呢？』僧人無言以對。後來因為看《華嚴經》有所領悟。禪師說：『路上的遊人爭相採摘花草，不知道美好的春光就在眼前流逝。昨夜一陣落花雨，一百一十座城池都瀰漫著流水般的香氣。』

無學元禪師的法嗣

月庭忠禪師

讚頌文殊菩薩在三個地方度過夏天的故事：『穿著華麗衣服的公子哥習慣了遊玩賞春，白髮老婦人懊惱悔恨的事情很多。他們富裕了還嫌一千張嘴吃飯不夠，自己貧窮了卻又無奈這唯一的身體如何是好。』

育王珙禪師的法嗣

臺州紫籜山竺元道禪師

在恕中禪師處參學。問趙州禪師的『狗子』話頭。剛要開口，恕中禪師一聲棒喝。竺元道禪師大悟。呈上偈語說：『狗子沒有佛性，春色充滿京都。趙州禪師的東院裡，墻壁上掛著葫蘆。』恕中禪師於是笑著說：『像你這樣理解又能爭得到什麼呢？』

【English Translation】 English version: The following year, the Chan master became the head seat (a position in the monastery). On the winter solstice, he gave a Dharma talk, saying: 'When the winter solstice is at the beginning of the month, people sell their quilts to buy oxen; when the winter solstice is at the end of the month, people sell their oxen to buy quilts.' The Chan master, leaning on his staff, said: 'Here, there is no beginning or end; the middle way is where we all rest together. Walking is rest, sitting is rest, dwelling is rest, lying down is rest. The sleeping eyes suddenly open wide, and five-colored auspicious clouds appear as an auspicious sign; the clear breeze and bright moon pervade everywhere. Plum blossoms bloom on withered branches at the ancient ferry crossing, and a subtle fragrance floats in the wind.' Although we have arrived here, the path upward is still distant, like Yazhou (a place far away) ten thousand miles away. How can one understand this principle?' Leaning on his staff, he said: 'Rest, rest.' Later, he actually inherited the Dharma lineage of Chan Master Xueyan (Snow Cliff).

Dharma Heir of Chan Master Jingci Lun

Chan Master Baofang of Ruiyan Fangshan in Taizhou

His Dharma transmission verse says: 'This mind is extremely vast; even emptiness cannot compare. This path is just like this; receive and uphold it, and do not seek it externally.'

Chan Master Jianzhu of Zhuwu (Bamboo House)

A verse praising Linji's (Lin Chi) visit to Chan Master Ping Tian: 'On the road, he met a woman driving an ox who said: The road before you is as flat as a whetstone; why not stride forward with your arms swinging freely?' Provoking the old woman's ox-like temper, she was beaten naked, a pitiful sight.

Chan Master Jian of Juexiang (Severed Image)

Instructing the assembly, he cited: Chan Master Touzi (投子) pointed to the rain and asked a monk: 'It has been good rain for several days; tell me, where does it come from?' The monk was speechless. Later, he had an awakening from reading the Avatamsaka Sutra (華嚴經). The Chan master said: 'Travelers on the road compete to pick fragrant flowers, unaware that the beautiful spring scenery is passing before their eyes. Last night, a shower of falling flowers, the fragrance of flowing water permeates one hundred and ten cities.'

Dharma Heir of Chan Master Wu Xue Yuan

Chan Master Zhong of Yueting (Moon Courtyard)

A verse praising the story of Manjusri (文殊) spending the summer in three places: 'The young master in brocade robes is accustomed to enjoying spring outings; the white-haired old woman has many regrets. They are rich but still complain that a thousand mouths are not enough to feed; they are poor but helpless about what to do with this single body.'

Dharma Heir of Chan Master Gong of Yuwang (育王)

Chan Master Yuan Dao of Zizhu Mountain in Taizhou

He studied with Chan Master Shuzhong. He asked about Chan Master Zhaozhou's (趙州) 'dog' koan. Just as he was about to speak, Chan Master Shuzhong gave a shout. Chan Master Yuan Dao had a great awakening. He presented a verse saying: 'The dog has no Buddha-nature; the spring colors fill the capital. In Chan Master Zhaozhou's east courtyard, a gourd hangs on the wall.' Chan Master Shuzhong then laughed and said: 'What can you gain from understanding it like that?'

中拂袖而出。

金陵保寧古林茂禪師

十三為僧。厲志參訪。乃得徹證。出住開元永福保寧。僧問。毛吞巨海。芥納須彌。是衲僧分上事。不是衲僧分上事。師云。拈卻門前大案山。曰鯨吞海水盡。露出珊瑚枝。師曰。金剛腦後鐵蒺藜。曰只如教中道。我得無諍三昧。人中最為第一。如何是無諍三昧。師曰。放汝三十棒。曰仁義盡從貧處斷。世情偏向有錢家。師曰。知恩者少。負恩者多。問如何是佛。師曰。釘釘膠粘。曰如何是祖師西來意。師曰。蟻子不食鐵。問如何是偏中正。師曰。苔封古殿。曰如何是正中偏。師曰。草滿法堂。曰如何是兼中至。師曰。日上月下。曰如何。是兼中到。師曰。截水停輪。曰如何是正中來。師曰。獼猴戴席帽。曰五位君臣蒙指示。夜明簾外事如何。師曰。趁曉不歸家。黃昏看日出。問佛。陀和尚常持一串數珠。念三種名號。意旨如何。師曰。氣急殺人。曰如何是一釋迦。師曰。天上天下。曰如何是二元和。師曰。草鞋無底。曰如何是三佛陀。師曰。鼻孔大頭垂。曰此曲祇應天上有。人間能得幾回聞。師曰。高著眼。問群陰剝盡。一陽復生。時節因緣。請師指示。師曰。風不來樹不動。曰夜來何處火。燒出古人墳。師曰。阇黎失卻鼻孔。曰德山小參為甚麼不答話。師曰。人

【現代漢語翻譯】現代漢語譯本金陵保寧古林茂禪師

十三歲出家為僧，立志參訪各地，最終徹悟證道。後來住持開元寺、永福寺、保寧寺。有僧人問：『毛髮吞沒大海，芥子容納須彌山，這是修行人的本分事，還是不是修行人的本分事？』禪師說：『把門前的大案山挪開。』僧人說：『鯨魚吞盡海水，露出珊瑚枝。』禪師說：『金剛腦後有鐵蒺藜。』僧人說：『經中說，我證得無諍三昧（無諍的禪定），在人中最爲了不起。什麼是無諍三昧？』禪師說：『打你三十棒。』僧人說：『仁義道德都在貧困時斷絕，世俗人情都偏向有錢的人家。』禪師說：『知恩的人少，忘恩的人多。』問：『什麼是佛（Buddha）？』禪師說：『釘釘子，塗膠水。』僧人說：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師說：『螞蟻不吃鐵。』問：『什麼是偏中正？』禪師說：『苔蘚覆蓋古老的殿堂。』僧人說：『什麼是正中偏？』禪師說：『野草長滿法堂。』僧人說：『什麼是兼中至？』禪師說：『太陽在上，月亮在下。』僧人說：『什麼是兼中到？』禪師說：『截斷水流，停止車輪。』僧人說：『什麼是正中來？』禪師說：『猴子戴著席帽。』僧人說：『五位君臣蒙受指示，夜明簾外之事如何？』禪師說：『趁著天亮不回家，黃昏時看日出。』問：『佛陀（Buddha）和尚經常拿著一串念珠，唸誦三種名號，意旨如何？』禪師說：『急死人。』僧人說：『什麼是一釋迦（Shakyamuni）？』禪師說：『天上天下。』僧人說：『什麼是二元和？』禪師說：『草鞋沒有底。』僧人說：『什麼是三佛陀（Buddha）？』禪師說：『鼻孔大，頭下垂。』僧人說：『這曲子只應天上有，人間能聽到幾回？』禪師說：『眼光要放高。』問：『群陰消盡，一陽復生，此時節因緣，請禪師指示。』禪師說：『風不來，樹不動。』僧人說：『夜裡什麼地方著火了，燒出了古人的墳墓？』禪師說：『你失去了鼻孔。』僧人說：『德山（Deshan）小參時為什麼不回答話？』禪師說：『人。』

【English Translation】 English version Chan Master Gu Linmao of Baoning Temple in Jinling

He became a monk at the age of thirteen, determined to visit various places for study, and finally achieved thorough enlightenment. Later, he resided at Kaiyuan Temple, Yongfu Temple, and Baoning Temple. A monk asked: 'A hair swallowing the vast ocean, a mustard seed containing Mount Sumeru (Mount Meru), is this the business of a mendicant monk or not?' The Chan Master said: 'Move away the great Anshan Mountain in front of the gate.' The monk said: 'The whale swallows all the seawater, revealing coral branches.' The Chan Master said: 'Behind the Vajra's (Diamond) brain is an iron蒺藜 (caltrop).' The monk said: 'The scripture says, 'I have attained the Samadhi (state of meditative consciousness) of Non-Contention, the most excellent among humans.' What is the Samadhi of Non-Contention?' The Chan Master said: 'Give you thirty blows.' The monk said: 'Benevolence and righteousness are cut off in poverty, worldly affections lean towards the wealthy.' The Chan Master said: 'Few are grateful, many are ungrateful.' Asked: 'What is Buddha (Buddha)?' The Chan Master said: 'Hammering nails, applying glue.' The monk said: 'What is Bodhidharma's intention in coming from the West?' The Chan Master said: 'Ants do not eat iron.' Asked: 'What is the biased within the correct?' The Chan Master said: 'Moss covers the ancient hall.' The monk said: 'What is the correct within the biased?' The Chan Master said: 'Weeds fill the Dharma hall.' The monk said: 'What is the simultaneous arrival?' The Chan Master said: 'The sun above, the moon below.' The monk said: 'What is the simultaneous arrival?' The Chan Master said: 'Cut off the water flow, stop the wheel.' The monk said: 'What is coming from the correct?' The Chan Master said: 'A monkey wearing a straw hat.' The monk said: 'The five ranks of sovereign and ministers receive instruction, what about the affairs outside the bright curtain?' The Chan Master said: 'Taking advantage of the dawn, not returning home, watching the sunrise at dusk.' Asked: 'The monk Buddha (Buddha) often holds a string of prayer beads, chanting three names, what is the intention?' The Chan Master said: 'Anxious to death.' The monk said: 'What is one Shakyamuni (Shakyamuni)?' The Chan Master said: 'Above heaven and below heaven.' The monk said: 'What is two Yuanhe?' The Chan Master said: 'Straw sandals without a bottom.' The monk said: 'What is three Buddhas (Buddha)?' The Chan Master said: 'Large nostrils, head drooping.' The monk said: 'This tune should only be in heaven, how many times can it be heard in the human world?' The Chan Master said: 'Keep your eyes high.' Asked: 'When all the yin (negative) is exhausted and yang (positive) is restored, at this time of seasonal affinity, please instruct us, Master.' The Chan Master said: 'If the wind does not come, the tree does not move.' The monk said: 'Where did the fire come from last night, burning out the tombs of the ancients?' The Chan Master said: 'You have lost your nostrils.' The monk said: 'Why did Deshan (Deshan) not answer during the small assembly?' The Chan Master said: 'People.'

貧智短。曰趙州為甚麼卻答話。師曰。馬瘦毛長。曰。二大老。州縣相似。鄉談不同。師曰。且道。我即今是答話。是不答話。曰來朝更有新條在。惱亂春風卒未休。師曰。只恐不是玉。小參。紅塵鬧市十字街頭。百草頭邊孤峰頂上。若作佛法商量。入地獄如箭射。直得萬機休罷。千聖不𢹂。聲前非聲。色后非色。簡點將來。正是髑髏前妄想。設使打破髑髏。揭卻腦蓋。趯倒須彌。踏翻大海。腳跟下推勘得出。也是落七落八。通方上士。出格高人。除非自有生涯。終不守他窠窟。現前大眾。冀善參詳。山僧二千里水陸。間關來此聚頭。不為別事。復說偈曰。處世行藏各有由。老來誰不愛心休。為圓鄮嶺先師話。來結鄱陽衲子仇。跛鱉但隨他逐浪。錦鱗終是解吞鉤。相逢試把傢俬展。蜜果時懸檗樹頭。

凈慈鞏禪師法嗣

杭州靈隱東嶼德海禪師

頌俱胝豎指曰。深深無底。高高絕攀。思之轉遠。尋之復難。

嘉興府天寧竺雲景曇禪師

婺州浦江嚴氏子。及長學無常。師預石林座下委心請法。林曰。佛之妙用。在汝觸事不迷。師一言解悟。住後上堂。金烏未上。玉兔西沉。伶俐衲僧。東討西尋。忽然撞破虛空。歷劫只在如今。卓拄杖。下座。焙經上堂。海藏靈文經天緯地。瑯函玉軸塞壑填

【現代漢語翻譯】現代漢語譯本：我才疏學淺。有人問：『為什麼趙州禪師總是回答問題？』（趙州：指趙州從諗禪師，唐代禪宗大師）。我說：『馬瘦了毛就顯得長。』那人又問：『兩位老禪師，就像州縣之間相似，但鄉音不同。』我說：『那麼，你說我現在是在回答問題，還是沒有回答問題？』那人說：『明天還會有新的條文出現，惱亂春風，最終也不會停止。』我說：『只怕那不是真正的玉。』小參時，我說：『在紅塵喧鬧的十字街頭，在百草叢生的路邊，在孤峰頂上，如果用佛法來衡量，那下地獄就像箭一樣快。』『要達到萬事休止，千聖也不參與的境界，在聲音出現之前，在顏色消失之後，仔細檢查，這正是骷髏前的妄想。』『即使打破骷髏，揭開腦蓋，踢倒須彌山（須彌：佛教宇宙觀中的山），踏翻大海，在腳跟下推究出來，也還是不徹底。』『通達四方的賢士，出類拔萃的高人，除非有自己的生活方式，否則終究不能守著別人的窠臼。』『在座的各位，希望你們好好參詳。我這個山僧不遠千里，經過水路陸路，來到這裡相聚，不是爲了別的事情。』我又說偈語：『處世行藏各有各的理由，老了誰不希望心境平靜？爲了圓滿鄮嶺（鄮嶺：山名，位於浙江寧波）先師的話，來和鄱陽（鄱陽：地名，位於江西）的僧人結下緣分。跛腳的鱉只能隨著波浪逐流，錦色的魚終究懂得吞下魚鉤。相逢時不妨拿出自己的家當，蜜果有時會懸掛在黃檗樹（黃檗：一種植物）的樹梢。』

凈慈鞏禪師的法嗣

杭州靈隱東嶼德海禪師

讚頌俱胝禪師豎起一指：『深深的沒有底，高高的無法攀登。思考它就越發遙遠，尋找它就更加困難。』（俱胝：指俱胝禪師，唐代禪宗大師，以豎指說法而聞名）

嘉興府天寧竺雲景曇禪師

是婺州浦江嚴氏的兒子。長大后，他認識到世事無常，於是到石林禪師（石林：指石林鞏禪師）座下誠心請教佛法。石林禪師說：『佛的妙用，就在於你接觸任何事物都不迷惑。』禪師一聽就開悟了。住持寺院后，禪師上堂說法：『金烏（金烏：指太陽）還沒有升起，玉兔（玉兔：指月亮）已經西沉。聰明的僧人，東奔西走地尋找。忽然撞破虛空，原來經歷無數劫，一切就在當下。』說完，拄著拄杖，走下座位。在烘焙經書時上堂說法：『海藏（海藏：指佛經）的靈文，經天緯地。裝滿經書的箱子，堆滿了山谷。』

【English Translation】 English version: My wisdom is shallow and limited. Someone asked: 'Why does Zen Master Zhaozhou always answer questions?' (Zhaozhou: referring to Zen Master Zhaozhou Congshen, a Zen master of the Tang Dynasty). I said: 'When a horse is thin, its hair appears long.' The person then asked: 'The two old Zen masters are similar to the relationship between prefectures and counties, but their local accents are different.' I said: 'Then, tell me, am I answering the question now, or am I not answering the question?' The person said: 'Tomorrow there will be new rules, disturbing the spring breeze, and ultimately it will not stop.' I said: 'I'm just afraid that's not real jade.' During a small gathering, I said: 'In the bustling crossroads of the red dust world, on the roadside where hundreds of grasses grow, on the top of a solitary peak, if you measure things with Buddhist teachings, then going to hell is as fast as an arrow.' 'To reach the state where all activities cease and even the thousand sages do not participate, before the sound appears, after the color disappears, examine carefully, this is precisely the delusion before the skull.' 'Even if you break the skull, uncover the brain, kick down Mount Sumeru (Sumeru: the mountain in the Buddhist cosmology), overturn the sea, and investigate it thoroughly under your feet, it is still incomplete.' 'Scholars who are well-versed in all directions, outstanding individuals, unless they have their own way of life, they will ultimately not stick to others' nests.' 'Everyone present, I hope you will carefully contemplate. This mountain monk has traveled thousands of miles, through water and land, to gather here, not for anything else.' I then recited a verse: 'Each has its own reason for living in the world, who doesn't want a peaceful mind when old? To fulfill the words of the late master of Mount Mao (Mao: a mountain name, located in Ningbo, Zhejiang), to form a connection with the monks of Poyang (Poyang: a place name, located in Jiangxi). A lame turtle can only follow the waves, a brocade carp ultimately knows how to swallow the hook. When we meet, let's try to show our possessions, honey fruits sometimes hang on the branches of the Phellodendron tree (Phellodendron: a type of plant).'

Successor of Zen Master Jingci Gong

Zen Master Dongyu Dehai of Lingyin Temple in Hangzhou

Praising Zen Master Jizhi's raising of a finger: 'Deeply bottomless, highly unscalable. The more you think about it, the farther it becomes, the more you search for it, the more difficult it becomes.' (Jizhi: referring to Zen Master Jizhi, a Zen master of the Tang Dynasty, known for teaching by raising a finger)

Zen Master Zhuyun Jingtan of Tianning Temple in Jiaxing Prefecture

He was the son of the Yan family in Pujiang, Wuzhou. When he grew up, he realized the impermanence of the world, so he sincerely asked Zen Master Shilin (Shilin: referring to Zen Master Shilin Gong) for Buddhist teachings. Zen Master Shilin said: 'The wonderful function of the Buddha lies in your non-delusion when you come into contact with anything.' The Zen master was enlightened upon hearing this. After residing in the temple, the Zen master ascended the hall to preach: 'The golden crow (golden crow: referring to the sun) has not yet risen, and the jade rabbit (jade rabbit: referring to the moon) has already set in the west. Clever monks search east and west. Suddenly breaking through the void, it turns out that after countless kalpas, everything is in the present.' After speaking, he leaned on his staff and walked down from the seat. When baking scriptures, he ascended the hall to preach: 'The spiritual texts of the sea of scriptures (sea of scriptures: referring to Buddhist scriptures) are as vast as the sky and the earth. The boxes filled with scriptures fill the valleys.'

溝。如來不說說。敲出鳳凰五色髓。迦葉不聞聞。擊碎驪龍頷下珠。火𦦨為三世諸佛說法。義天朗耀揭坤維。三世諸佛向火𦦨上說法。字腳不留空法界。兜羅線里。玉轉珠回。文武火中。星移電卷。行行鑄出黃金字。朵朵花開白玉蓮。湛寂凝然。應真不借。只如經歸藏禪歸海。又作么生。五千余卷瘡疣紙。一眾傳來耿夜光。問古人道須參活句。莫參死句。如何是活句。師曰。路逢死蛇莫打殺。曰如何是死句。師曰。無底籃兒盛將歸。曰不死不活句又作么生。師曰易分雪裡粉。難辨墨中煤。問三賢未達。十聖難知。如何是此宗。師曰。無孔笛。氈拍板。曰知音者誰。師曰。聾人爭得聞。曰也知和尚慣有此機。師曰。鷂子過新羅。

徑山度禪師法嗣

杭州徑山虎巖凈伏禪師

淮安人至元間。上御大明殿受朝賀。因問南禪才者。右相和禮霍孫。首舉師。師作偈以進。其略曰。過去諸如來。安住秘密藏。現在十方佛。成道轉法輪。未來諸世尊。一切眾生是。繇妄想執著。結煩惱蓋纏。迷成六道身。虛受三塗苦。惟念過現佛。不敬未來尊。與佛結冤仇。或烹宰殺害。不了眾生相。全是法性身。昔有常不輕。禮拜於一切。言我不輕汝。汝等當作佛。若能念自他。同是未來佛。現世增福壽。生生生佛國。上覽悅而

{ "translations": [ "現代漢語譯本：\n溝，如來不說說。敲出鳳凰五色髓。迦葉（佛陀十大弟子之一，以頭陀行著稱）不聞聞。擊碎驪龍（傳說中的黑龍）頷下珠。火𦦨（佛教術語，指火焰）為三世諸佛（過去、現在、未來諸佛）說法。義天朗耀揭坤維（大地）。三世諸佛向火𦦨上說法。字腳不留空法界（宇宙）。兜羅線里（精細的線），玉轉珠回。文武火中，星移電卷。行行鑄出黃金字，朵朵花開白玉蓮。湛寂凝然，應真不借。只如經歸藏禪歸海，又作么生。五千余卷瘡疣紙，一眾傳來耿夜光。問古人道須參活句，莫參死句。如何是活句？師曰：路逢死蛇莫打殺。曰：如何是死句？師曰：無底籃兒盛將歸。曰：不死不活句又作么生？師曰：易分雪裡粉，難辨墨中煤。問：三賢（菩薩階位）未達，十聖（菩薩階位）難知，如何是此宗？師曰：無孔笛，氈拍板。曰：知音者誰？師曰：聾人爭得聞。曰：也知和尚慣有此機。師曰：鷂子過新羅（古國名，今朝鮮半島東南部）。\n\n徑山度禪師法嗣\n\n杭州徑山虎巖凈伏禪師\n\n淮安人至元間。上御大明殿受朝賀。因問南禪才者。右相和禮霍孫。首舉師。師作偈以進。其略曰：過去諸如來（已經成佛的佛），安住秘密藏。現在十方佛（現在存在於十個方向的佛），成道轉法輪（傳播佛法）。未來諸世尊（未來將要成佛的佛），一切眾生是。繇妄想執著，結煩惱蓋纏。迷成六道身（輪迴的六個道），虛受三塗苦（地獄、餓鬼、畜生三惡道）。惟念過現佛，不敬未來尊。與佛結冤仇，或烹宰殺害。不了眾生相，全是法性身。昔有常不輕（菩薩名），禮拜於一切。言我不輕汝，汝等當作佛。若能念自他，同是未來佛。現世增福壽，生生生佛國。上覽悅而" ], "english_translations": [ "English version:\nA ditch. The Tathagata (another name for Buddha) does not speak of speaking. Knocking out the five-colored marrow of the phoenix. Kashyapa (one of the ten major disciples of the Buddha, known for ascetic practices) does not hear of hearing. Shattering the pearl under the chin of the black dragon (a legendary black dragon). Fire (Buddhist term, referring to flames) expounds the Dharma (Buddhist teachings) for the Buddhas of the three times (past, present, and future Buddhas). The righteousness of the heavens shines brightly, revealing the earth. The Buddhas of the three times expound the Dharma on the fire. Not leaving a single word in the empty Dharma realm (the universe). In the fine cotton thread, jade turns and pearls return. In the civil and martial fire, stars move and lightning flashes. Row by row, golden words are cast, and朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵朵開心 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問曰。戒勿殺有道者。試為朕言之。師奏對曰。有宋仁宗皇帝。一日語群臣曰。朕夜來饑甚。思欲燒羊。群臣奏曰。陛下何不宣付有司辦之。仁宗曰。朕偶饑。思爾慮為常例。寧忍一時。(之饑)不忍啟無窮之殺。殿下皆稱萬歲。上嘉納。即受帝師戒。

徑山愚禪師法嗣

閑極云禪師

舉虛堂三轉語。頌曰。縫卻虛空算盡沙。針頭畫地是生涯。改頭換面無人見。幾度春風吹落花。

寶葉源禪師

示眾。舉德山入門便棒話。頌曰。皎潔晴天吼怒雷。鐵山萬疊盡驚開。因思塊雨條風日。安得全提有此來。又頌三心不可得話曰。去歲春風燕子多。社前先到舊時窠。今年春色歸將半。簾幕蕭蕭不見過。

徑山月禪師法嗣

南茙叟禪師

示眾。舉。趙州因一秀才云。和尚是古佛州云。秀才是新如來。師曰。廣寒宮殿凈無埃。已是逢君八字開。月桂不須零碎。折等閑和樹拔將來。

南嶽下二十二世

高峰妙禪師法嗣

杭州天目中峰明本禪師

錢塘孫氏子。母夢。無門開道者。持燈籠至家。而生。神儀挺異。才離襁褓。便好結跏。歌梵唄。初參高峰于死關。高孤峻嚴冷。不假人辭色。一見師。歡然欲為祝髮。一日誦金剛經。至荷擔如來處。恍然開解。明

【現代漢語翻譯】現代漢語譯本問：不殺有道之人，請為我詳細解釋。師父回答說：宋仁宗皇帝有一天對群臣說：『朕昨夜非常飢餓，想吃烤羊。』群臣奏道：『陛下何不吩咐有關部門辦理？』仁宗說：『朕只是偶爾飢餓，你們卻考慮將其作為常例。寧可忍受一時的飢餓，也不忍開啟無窮的殺戮。』殿下們都稱頌萬歲，皇上嘉獎並採納，隨即接受了帝師的戒律。

徑山愚禪師法嗣

閑極云禪師

拈出虛堂和尚的三轉語，並作頌說：縫補虛空，算盡了沙子，針尖在地上畫線，這就是生活。改變面貌，沒有人能看見，多少次春風吹落了花朵。

寶葉源禪師

開示大眾。拈出德山入門便打的話頭，並作頌說：晴朗的天空突然響起雷鳴，鐵山萬重都被驚開。想到雨水和風調雨順的日子，怎麼能完全領悟到這其中的道理呢？又為『三心不可得』的話頭作頌說：去年春風中燕子很多，在社日之前就飛回了舊巢。今年春色將要過去一半，簾幕蕭瑟，卻不見燕子飛過。

徑山月禪師法嗣

南茙叟禪師

開示大眾。拈出趙州和尚因一個秀才說『和尚是古佛，趙州是古佛』，秀才說『我是新如來』的話頭。師父說：廣寒宮殿乾淨沒有塵埃，已經與你相遇，八字相合。月桂樹不必零星折取，不如連根拔起拿來。

南嶽下二十二世

高峰妙禪師法嗣

杭州天目中峰明本禪師

錢塘孫氏之子。母親夢見無門開道者，手持燈籠來到家中，因而生下他。神采儀表與衆不同，剛離開襁褓，就喜歡結跏趺坐，歌唱梵唄。最初在死關參拜高峰禪師，高峰禪師孤傲嚴厲冷峻，不假以辭色。一見到禪師，就高興地想要剃度出家。有一天誦讀《金剛經》，讀到『荷擔如來』之處，忽然開悟明白。

【English Translation】 English version Question: Explain to me the precept of not killing those who possess the Dao (the Way, the Truth). The Master replied: Emperor Renzong (benevolent ancestor) of the Song Dynasty once said to his courtiers, 'I am very hungry tonight and would like to have roasted lamb.' The courtiers replied, 'Why doesn't Your Majesty order the relevant department to prepare it?' Renzong said, 'I am only hungry occasionally, but you are considering making it a regular practice. I would rather endure temporary hunger than initiate endless killing.' The courtiers all praised 'Long live the Emperor!' The Emperor praised and accepted their advice, and then received the precepts from the Imperial Teacher.

Lineage of Chan Master Yu of Jingshan

Chan Master Xianji Yun

He cited the three turning phrases of Abbot Xutang and composed a verse: Mending the void and counting all the sands, drawing lines on the ground with a needle is life. Changing faces, no one can see, how many times the spring breeze blows down the flowers.

Chan Master Baoye Yuan

Instructing the assembly, he cited the story of Deshan hitting with a stick upon entering. He composed a verse: A thunder roars in the clear sky, and ten thousand layers of iron mountains are all startled open. Thinking of the days of rain and favorable winds, how can one fully grasp the reason for this? He also composed a verse on the saying 'The three minds are unattainable': Last year, there were many swallows in the spring breeze, arriving at the old nest before the community festival. This year, half of the spring scenery has passed, and the curtains are desolate, with no swallows seen passing by.

Lineage of Chan Master Yue of Jingshan

Chan Master Nanrong Sou

Instructing the assembly, he cited the story of Zhao Zhou (a famous Chan master) because a scholar said, 'The monk is an ancient Buddha.' Zhao Zhou said, 'I am an ancient Buddha.' The scholar said, 'I am a new Tathagata (another name for Buddha)'. The Master said: The Guanghan Palace (moon palace) is clean and without dust, already meeting you, the eight characters are in harmony. There is no need to pluck the osmanthus branches piecemeal; it is better to uproot the tree and bring it here.

Twenty-second Generation under Nanyue

Lineage of Chan Master Gaofeng Miao

Chan Master Zhongfeng Mingben of Tianmu Mountain in Hangzhou

The son of the Sun family of Qiantang. His mother dreamed that a Daoist (seeker of the Way) who opened the gate, came to her home holding a lantern, and then he was born. His spirit and appearance were extraordinary. As soon as he left the swaddling clothes, he liked to sit in the lotus position and sing Sanskrit hymns. He first visited Chan Master Gaofeng at the 'Death Barrier'. Gaofeng was solitary, stern, and cold, not showing any pleasant expression. As soon as he saw the Master, he happily wanted to have his head shaved and become a monk. One day, while reciting the Diamond Sutra, when he reached the part about 'bearing the burden of the Tathagata', he suddenly awakened and understood.

年遂剃染受具。未幾觀流泉有省。即詣高求證。高打趁出。既而民間訛傳。官選童男女。師問。忽有人來問和尚討童男女時如何。高曰。我但度竹篦子與他。師言下洞然。徹法源底。高乃書真贊付師曰。我相不思議。佛祖莫能視。獨許不肖兒。窺得半邊鼻。有問高諸弟子優劣。高曰。如義首座。固是一根老竹。其如七曲八曲。唯本維那。卻是竿上林新篁。他日成材未易量也。延祐六年秋。駙馬太尉沈王王璋奏。奉聖旨御香。請師升座。師示眾曰。大道無為。大功不宰。大善無跡。大位不居。一切處海印發光。千萬古金枝挺秀。訪圓通大士于潮音洞里。買石得云饒。修如意輪期于明慶寺中。移花兼蝶至。香風奏四天之樂。梵音轟大地之雷。二千載已現國王。五百劫常為世主。一大藏教隨機運轉。百千善行任意發揮。祝萬歲於九重。保三韓于上國。此是太尉沈王海印居士。尋常行履處。且佛法相應一句。如何指陳。匝天匝地祥雲起。無古無今瑞氣騰。高峰忌日。師拈香曰。順心庵里。太湖中央。俄然逢愍忌。世相未能忘。大眾。高峰老和尚來也。雨蒸苗葉綠。風撼稻花香。示眾。春入寒巖不可加。枯株朽幹盡萌芽。化工無處藏形跡。紅白都開一樣花。大眾。一年歲事。已過一月了也。蒲團禪板還知覺也無。缽盂匙箸還休歇

【現代漢語翻譯】現代漢語譯本於是（他）剃度染衣，受了具足戒。沒過多久，觀看流水時有所領悟，隨即去高峰禪師（Gaofeng，禪師名號）處請求印證。高峰禪師打了他一下，將他趕了出去。之後民間訛傳朝廷要選童男童女，高峰禪師問道：『如果有人來問和尚討要童男童女時該怎麼辦？』高峰禪師說：『我只給他一把竹篦子。』（他）言下豁然開悟，徹底明白了法的根源。高峰禪師於是寫了真贊交付給他，說：『我的相貌不可思議，佛祖都無法看清，唯獨允許不成器的你，窺見了半邊鼻子。』有人問高峰禪師的弟子們誰優誰劣，高峰禪師說：『如義首座，固然是一根老竹，但彎彎曲曲。只有本維那，卻像是竹竿上新生的竹筍，將來成材不可限量。』延祐六年秋天，駙馬太尉沈王王璋上奏，奉聖旨御香，請（他）升座。禪師向大眾開示說：『大道無為，大功不居，大善不留痕跡，大位不執著。一切處海印發光，千萬古金枝挺拔秀麗。在潮音洞里拜訪圓通大士（Yuantong，觀音菩薩別稱），買石頭得到雲彩，在明慶寺中修如意輪法會，移來花朵蝴蝶也跟著來了。香風演奏著四天王（Caturmaharajakayikas）的音樂，梵音轟鳴著大地之雷。二千年來已經顯現為國王，五百劫以來常常作為世間之主。一大藏教（Tripitaka）隨機運轉，百千善行任意發揮。祝願萬歲於九重天之上，保衛三韓（指朝鮮半島）于上國（指中國）。』這是太尉沈王海印居士（Haiyin，居士名號）尋常的行履處，那麼佛法相應的一句，該如何指點陳述呢？『匝天匝地祥雲起，無古無今瑞氣騰。』高峰禪師忌日，禪師拈香說：『順心庵里，太湖中央，忽然逢到忌日，世間相未能忘懷。』大眾，高峰老和尚（Gaofeng，禪師名號）來了！雨水滋潤著苗葉變綠，風吹動著稻花飄香。』向大眾開示：『春天進入寒冷的巖石，不可再增加什麼，枯萎的樹樁朽爛的樹幹都萌發了新芽。造化的功力無處隱藏形跡，紅花白花都開放著一樣的花朵。』大眾，一年的歲事，已經過了一個月了。蒲團禪板還知道嗎？缽盂匙箸還休息了嗎？』

【English Translation】 English version Thereupon, he shaved his head, dyed his robes, and received the full precepts. Not long after, he had an awakening while watching a flowing spring. Immediately, he went to Gaofeng (Gaofeng, a Chan master's name) to request verification. Gaofeng struck him and drove him out. Later, a false rumor spread among the people that the government was selecting young boys and girls. The master asked, 'If someone comes to the monk asking for young boys and girls, what should be done?' Gaofeng said, 'I will only give him a bamboo spatula.' Upon hearing this, he suddenly became enlightened, thoroughly understanding the source of the Dharma. Gaofeng then wrote a true eulogy and gave it to the master, saying, 'My appearance is inconceivable, even the Buddhas and Patriarchs cannot see it. Only the unworthy you are allowed to glimpse half of my nose.' Someone asked about the merits of Gaofeng's disciples. Gaofeng said, 'The chief seat Ruyi (Ruyi, a monk's name), is indeed an old bamboo, but it is crooked. Only the director of monastic affairs, Ben (Ben, a monk's name), is like a new bamboo shoot on the bamboo pole, his future potential is immeasurable.' In the autumn of the sixth year of the Yanyou era, the Imperial Son-in-Law Grand Commandant, Prince Shen of Wangzhang, memorialized, offering incense by imperial decree, and invited the master to ascend the seat. The master addressed the assembly, saying, 'The Great Path is non-action, Great Merit does not dwell, Great Goodness leaves no trace, Great Position is not clung to. Everywhere, the Samudramudra (海印) radiates light, and thousands of ancient golden branches stand tall and beautiful. Visiting the Great Being of Perfect Penetration (Yuantong, another name for Avalokitesvara Bodhisattva) in the Cave of the Tide Sound, buying stones and obtaining clouds, practicing the Cintamanicakra (如意輪) Dharma assembly in the Mingqing Temple, moving flowers and attracting butterflies. The fragrant wind plays the music of the Four Heavenly Kings (Caturmaharajakayikas), and the Brahma sound thunders across the earth. For two thousand years, he has appeared as a king, and for five hundred kalpas, he has always been the lord of the world. The entire Tripitaka turns according to circumstances, and hundreds of thousands of good deeds are performed at will. Wishing longevity to the emperor in the nine heavens, and protecting the Three Hans (referring to the Korean Peninsula) in the upper country (referring to China).' This is the ordinary conduct of the Grand Commandant, Prince Shen, the Upasaka Haiyin (Haiyin, a layperson's name). Then, how should the phrase corresponding to the Buddha-dharma be pointed out and stated? 'Auspicious clouds rise covering the sky and the earth, and auspicious energy soars without past or present.' On the anniversary of Gaofeng's death, the master offered incense and said, 'In the Shunxin Hermitage, in the center of Tai Lake, suddenly encountering the anniversary of his death, the worldly appearance cannot be forgotten.' Assembly, the old monk Gaofeng (Gaofeng, a Chan master's name) has arrived! The rain moistens the seedlings and leaves turn green, and the wind shakes the rice flowers and they smell fragrant.' Addressing the assembly, 'Spring enters the cold rocks and nothing can be added, withered stumps and rotten trunks all sprout new buds. The power of creation has nowhere to hide its traces, and red and white flowers all bloom in the same way.' Assembly, one month has already passed in the year's affairs. Do the meditation cushion and the meditation board still know? Have the alms bowl, spoon, and chopsticks rested?'

也無。芒鞋竹杖還放得下也無。燈籠露柱還忘境智也無。如其未委。你還知前一月。如此虛度。若不痛以生死無常。為己重任。精勤勇猛。別立生涯。則后一月。未免又成虛喪。不消打幾個瞌睡。十二個月。特不過展轉唐捐。剃髮染衣。超方越俗。所圖何事。你還知命存呼吸么。壯色不停猶如奔馬么。或不趁此。呼吸未斷之頃。壯色可玩之時。拌性命。提起話頭。與之挨拶。討個分曉。其落湯螃蟹之喻。咎將誰歸。不見。石鞏居馬祖會下。在廚作務次。祖問。子在此作么。鞏曰。牧牛。祖曰。牛作么生牧。鞏曰。一回入草去。驀鼻拽將回。祖曰。子真牧牛也。看他前輩。于作務之頃。未嘗斯須忘此道。豈似今人。橫草不拈。豎草不踏。二時粥飯。百般受用。指顧如意。聞首座打板聲。厭嫌頓起。嗟訝藂生。不得已。走上蒲團。情猿意馬。馳驟不息。或不昏沉。便成散亂。間有個不忘出家本志者。強把個所參話頭提撕作主。方舉未完。則又被風吹別調矣。似如此。喚作參玄上士。不啻鄭州出曹門。較他古德造次不離者。豈止霄壤相間哉。諸禪德。本色道流。面前不容佇思。豈許商量逴得便行。玄都觀里桃千樹。提得便走。杏華枝上月三更。燕聲尋王謝堂上之巢。馬蹄踏劉阮溪邊之路。無一草不含芳潔。無一華不帶春容。

【現代漢語翻譯】現代漢語譯本也無（是否）。芒鞋竹杖還放得下也無（是否）。燈籠露柱還忘境智也無（是否）。如果尚未明白，你還知道前一個月，如此虛度。若不痛下決心以生死無常為自己的重任，精勤勇猛，另立一番事業，那麼后一個月，難免又成為虛度。不用打幾個瞌睡，十二個月，只不過是輾轉唐捐（白白浪費）。剃髮染衣，超越常俗，所圖的是什麼事？你還知道生命在於呼吸嗎？強壯的容顏不停留猶如奔馬嗎？或者不趁著現在，呼吸未斷的時候，壯色可玩的時候，拼著性命，提起話頭，與它打招呼，討個明白。那落湯螃蟹的比喻，過錯將歸於誰呢？不見石鞏（人名）在馬祖（人名）會下，在廚房做雜務的時候，馬祖問：『你在這裡做什麼？』石鞏說：『牧牛。』馬祖說：『牛怎麼牧？』石鞏說：『一回入草去，驀鼻拽將回。』馬祖說：『你真牧牛也。』看他前輩，在做雜務的時候，未曾片刻忘記此事。豈像現在的人，橫草不拈，豎草不踏，二時粥飯，百般受用，指顧如意，聽到首座打板聲，厭嫌頓起，嗟訝叢生。不得已，走上蒲團，情猿意馬，馳驟不息。或者不昏沉，便成散亂。間或有個不忘記出家本志的人，強把個所參話頭提撕作主。方舉未完，則又被風吹別調矣。像這樣，叫做參玄上士，不啻鄭州出曹門（比喻方向相反）。較他古德造次不離者，豈止霄壤相間哉。諸位禪德，本色道流，面前不容佇思，豈許商量，逴得便行。玄都觀里桃千樹，提得便走。杏華枝上月三更，燕聲尋王謝堂上之巢，馬蹄踏劉阮溪邊之路。無一草不含芳潔，無一華不帶春容。

【English Translation】 English version Is there or is there not? Can you still put down your straw sandals and bamboo staff? Have you forgotten the realm of wisdom with the lantern and the pillar? If you haven't understood, do you still know that the previous month was spent in vain? If you don't resolve to take the impermanence of life and death as your important task, diligently and bravely establish a new life, then the next month will inevitably be wasted again. Without even taking a few naps, twelve months will just be wasted in vain. Shaving your head and dyeing your robes, surpassing the ordinary, what are you trying to achieve? Do you still know that life exists in breath? Does a strong appearance not stop, like a galloping horse? Or, taking advantage of this moment, while breath has not ceased, while a strong appearance can be enjoyed, risk your life, bring up the topic, greet it, and ask for clarity. To whom will the blame be attributed for the analogy of the drowned crab? Didn't you see that Shigon (name of a person) was under Mazu (name of a person), and when he was doing chores in the kitchen, Mazu asked, 'What are you doing here?' Shigon said, 'Herding cattle.' Mazu said, 'How do you herd cattle?' Shigon said, 'Once they go into the grass, I immediately pull them back by the nose.' Mazu said, 'You are truly herding cattle.' Look at these predecessors, in the midst of doing chores, they never forgot this path for a moment. How can it be like people today, not picking up a horizontal blade of grass, not stepping on a vertical blade of grass, enjoying two meals of congee and rice in every way, with everything at their fingertips, and when they hear the sound of the head monk striking the board, aversion arises immediately, and complaints abound. Having no choice, they walk onto the futon, their emotional monkeys and intentional horses galloping without rest. Or, if they are not drowsy, they become scattered. Occasionally, there is someone who does not forget their original aspiration to leave home, and forcefully takes the topic they are investigating and makes it the master. Before it is even finished, it is blown away by the wind into another tune. Like this, to be called an advanced scholar of Chan is no different from leaving Cao's gate in Zhengzhou (an analogy for going in the opposite direction). Compared to those ancient worthies who never left the path, how can the difference be anything less than heaven and earth? All you Chan practitioners, true Daoists, do not allow hesitation in front of you, how can you allow discussion? Set off as soon as you get the chance. In the Xuandu Temple, there are thousands of peach trees, pick them up and leave. On the apricot blossom branches, the moon is in the third watch, the swallows' voices seek the nests in the halls of the Wang and Xie families, the horses' hooves tread the path by the Liu and Ruan streams. Not a single blade of grass does not contain fragrance and purity, not a single flower does not carry the countenance of spring.

錦云騰第一義天。玉浪漲真三昧海。且不涉化工底句。如何指陳。鷺鷥灘上翹雙足。蝴蝶園中叫一聲。雪朝示眾。凍云四合雪漫漫。孰解當機作水看。只為眼中花未瞥。啟窗猶看玉瑯玕。小參。大道在目前。山是山。水是水。玄機超物表。聖非聖。凡非凡。一念洞然。萬緣廓爾。水精宮秋容淡淡。森羅萬象吞吐明月珠。松雪齋灝氣沉沉。屏幾六牕交徹寶絲網。無一物不彰至體。無一事不演真乘。莊周雖蝶悟枕邊。敢保其當機罔措。子韶固蛙聞月下。未許其覿面施呈。這一著子。名不得。狀不得。即其知處已陷情圍。事亦然。理亦然。與么會時。早沉識海。所以道。神光獨耀。萬古徽猷。入此門來。莫存知解。且不存知解底句。如何指陳。玉宇秋高無界限。金園春事政敷腴。師居無宅止。隨所寓菴廬。皆曰幻住。四方龍象奔走輻湊。仁宗皇帝聞而聘之不至。錫金襕袈裟。並賜佛慈圓照廣慧之號。英宗繼御。寵賚一如先朝。嘗斥學者不求實悟。有曰。今之參禪不靈驗者。第一無古人真實志氣。第二不把生死無常。做一件大事。第三拌舍積劫以來。所習所重不下。又不具久遠不退轉身心。畢竟病在於何。其實不識生死根本故也。凡見學者輒問曰。汝喚什麼作生死。或茫然無所對。輒激勵開示之。至治癸亥秋。示疾。有來省者

【現代漢語翻譯】現代漢語譯本錦云騰第一義天（最高真理的境界）。玉浪漲真三昧海（真正的禪定之海）。且不涉及人為造作的語句，如何指明？鷺鷥灘上翹起雙足，蝴蝶園中發出叫聲。雪天示眾：冰凍的雲彩四面合圍，大雪紛紛揚揚。誰能明白這當下的機鋒，將雪看作水？只因爲眼中迷花尚未消失，打開窗戶仍然看到如玉的瑯玕（美玉）。小參：大道就在眼前，山是山，水是水。玄妙的機理超越了萬物的表象，聖不是聖，凡不是凡。一念之間豁然貫通，所有的因緣都空曠寂靜。水晶宮的秋色清淡，森羅萬象吞吐著明亮的月亮。松雪齋的氣息深沉，屏風、幾案、六扇窗戶交織成珍貴的絲網。沒有一物不彰顯至高的本體，沒有一事不演說真實的佛法。莊周雖然夢中化蝶而有所領悟，但難以保證他能應對當下的機鋒。子韶即使在月下聽到蛙聲，也不能說他已經親身展現了真理。這一著，無法用言語來描述，無法用形象來比擬，一旦試圖理解，就已經陷入了情感的包圍。事情是這樣，道理也是這樣，如果這樣去理解，早就沉溺於意識的海洋。所以說，『神光獨自照耀，萬古流芳。進入此門，不要存有知解。』且不存知解的語句，如何指明？廣闊的天空秋高氣爽，沒有邊際，金色的園林春意盎然，生機勃勃。師父居住沒有固定的住所，隨處安住的菴廬，都稱為『幻住』。四方的龍象（指高僧大德）奔走而來，聚集在一起。仁宗皇帝聽聞后聘請他，但他沒有應允，皇帝賜予他金襕袈裟，並賜予『佛慈圓照廣慧』的稱號。英宗繼位后，給予的恩寵和先前一樣。他曾經批評學者不追求真正的覺悟，說：『現在參禪不靈驗的人，第一是沒有古人真實的志氣，第二是不把生死無常當作一件大事，第三是不肯放下積劫以來所習慣和看重的東西，又不具備長久不退轉的身心。』『病根到底在哪裡呢？其實是不認識生死的根本啊。』凡是見到來學習的人，就問：『你把什麼叫做生死？』有人茫然不知如何回答，他就激勵開示他們。至治癸亥年秋天，他生病了，有人前來探望。

【English Translation】 English version Jinyun soars to the First Principle Heaven (the realm of ultimate truth). Jade waves surge in the Samadhi Sea of True Meditation. Without involving contrived phrases, how can it be pointed out? Egrets stand on the shoal, raising both feet. Butterflies call out in the garden. Showing the assembly on a snowy morning: Frozen clouds surround us, snow falls heavily. Who can understand the present moment and see the snow as water? It's only because the illusion in your eyes hasn't disappeared that you still see jade-like langgan (beautiful jade) when you open the window. Small Dharma talk: The Great Way is right before your eyes. Mountains are mountains, water is water. The profound mechanism transcends the appearance of things. Saints are not saints, ordinary beings are not ordinary beings. In a single thought, everything becomes clear. All conditions are vast and still. The autumn scenery of the Crystal Palace is faint and serene. The myriad phenomena swallow and emit the bright moon. The atmosphere of the Songxue Studio is deep and calm. Screens, desks, and six windows intertwine into a precious silk net. There is nothing that does not manifest the supreme essence. There is nothing that does not expound the true vehicle. Although Zhuang Zhou had an enlightenment in his dream of becoming a butterfly, it is difficult to guarantee that he can respond to the present moment. Even if Zishao heard the sound of frogs under the moon, it cannot be said that he has personally demonstrated the truth. This move cannot be described in words or compared with images. Once you try to understand it, you have already fallen into the encirclement of emotions. Things are like this, and principles are like this. If you understand it this way, you will have long been drowned in the sea of consciousness. Therefore, it is said, 'The divine light shines alone, its glorious achievements last forever. Enter this gate, do not harbor knowledge and understanding.' Without harboring knowledge and understanding, how can it be pointed out? The vast sky is high and clear in autumn, without boundaries. The golden garden is full of spring, full of vitality. The master lives without a fixed residence. The huts where he lives are all called 'Illusionary Abode' (Huanzhu). The dragons and elephants (referring to eminent monks) from all directions rush to gather together. Emperor Renzong heard about him and invited him, but he did not accept. The emperor bestowed upon him a golden kasaya and gave him the title 'Buddha Compassionate, Perfectly Illuminating, Vast Wisdom' (Foci Yuanzhao Guanghui). Emperor Yingzong succeeded to the throne and gave him the same favor as before. He once criticized scholars for not pursuing true enlightenment, saying: 'Those who practice Chan now are not effective because, first, they do not have the true ambition of the ancients; second, they do not treat birth, death, and impermanence as a major event; third, they are unwilling to let go of what they have been accustomed to and valued for many kalpas, and they do not have a long-term, non-retreating mind and body.' 'Where is the root of the disease after all? In fact, it is because they do not recognize the root of birth and death.' Whenever he saw someone coming to learn, he would ask: 'What do you call birth and death?' If someone was at a loss for words, he would encourage and enlighten them. In the autumn of the Zhizhi Guihai year, he fell ill, and someone came to visit him.

。師曰。幻住庵。上漏旁穿。籬坍壁倒。不可久住也。語笑如平昔。復有告歸吳門者。師曰。何不過了中秋去。十四早寫偈辭眾曰。我有一句。分付大眾。更問如何。無本可據。置筆安坐而逝。是日白虹貫山。壽六十一。臘三十七。塔全身於寺西望江石。元統二年。復賜號普應國師。仍以師所著書三十卷。名曰廣錄。敕隨大藏流行。

杭州西天目山斷崖了義禪師

姓湯。湖之德清人。六歲始能言。世事懵無所知。年十七。有僧過門。誦高峰上堂語曰。欲窮千里目。更上一層樓。師忽曰。此大善知識也。我宜往見。母驚異之。即上死關為童。峰令提一歸何處話。因授名曰。從一。一日過缽盂塘。見松梢雪墜有省。詣峰呈頌曰。不問南北與東西。大地山河一片雪。峰痛棒打退。不覺隕身崖下。同學捫蘿以救。力挽之還。師復端直。堅豎誓。以七日為限。未及期。豁然大悟。馳見峰曰。老和尚今日謾我不得也。再呈頌曰。大地山河一片雪。太陽一照便無蹤。自此不疑諸佛祖。更無南北與西東。峰上堂曰。我布縵天大網。打鳳羅龍。不曾遇得一蝦一蟹。今日有蟭螟蟲撞入。三十年後向孤峰絕頂。揚聲大叫。且道。叫個什麼。舉拂子曰。大地山河一片雪。師便奪拂子。為眾舉揚曰。盡大地有一人發真歸源。從一皆知

【現代漢語翻譯】現代漢語譯本：師父說：『這幻住庵（比喻虛幻不實的住所）上漏下濕，墻壁倒塌，不能久住了。』說話談笑如往常一樣。又有要回吳門（地名，今江蘇蘇州）的人，師父說：『何不過了中秋節再去？』十四日早晨寫下偈語告別眾人說：『我有一句話，交付給大家。再問如何是真諦，並無根本可以依據。』放下筆安然坐化而逝。這天有白色的彩虹貫穿山峰。享年六十一歲，僧臘三十七年。全身舍利塔建在寺西邊的望江石旁。元統二年，朝廷再次賜予『普應國師』的稱號，並將禪師所著的三十卷書，命名為《廣錄》，下令隨大藏經流通。杭州西天目山斷崖了義禪師，姓湯，是湖州德清人。六歲才會說話，對世事懵懂無知。十七歲時，有僧人路過家門，誦讀高峰禪師的上堂語說：『想要窮盡千里之目，更要上一層樓。』禪師忽然說：『這是大善知識啊，我應該去拜見他。』母親感到驚異。禪師隨即到死關（指高峰禪師閉關的地方）做童子。高峰禪師讓他參『一歸何處』的話頭。於是給他取名為『從一』。一天，經過缽盂塘，見到松樹梢上的雪掉落，有所領悟。前往拜見高峰禪師，呈上頌說：『不問南北與東西，大地山河一片雪。』高峰禪師痛打他一棒，將他趕退。不覺失足跌落山崖下。同學攀著藤蔓將他救起，費力地拉了上來。禪師又端正身姿，堅定地發誓，以七日為限（開悟）。不到期限，豁然大悟。跑去見高峰禪師說：『老和尚今天騙不了我了。』再次呈上頌說：『大地山河一片雪，太陽一照便無蹤。從此不再懷疑諸佛祖，更無南北與西東。』高峰禪師上堂說：『我佈下瀰漫天空的大網，用來捕捉鳳凰和蛟龍，不曾遇到一隻蝦或螃蟹。今天有隻小蟲撞了進來，三十年後向孤峰絕頂，揚聲大叫。且說，叫個什麼？』舉起拂塵說：『大地山河一片雪。』禪師便奪過拂塵，為大眾舉揚說：『盡大地有一人發真歸源，從一全都知曉。』

【English Translation】 English version: The Master said, 'This Illusory Dwelling Hermitage (referring to an impermanent abode) leaks from above and seeps from the sides, the fence has collapsed and the walls have fallen. It is not a place to stay for long.' He spoke and laughed as usual. Then someone wanted to return to Wumen (place name, present-day Suzhou, Jiangsu), the Master said, 'Why not go after the Mid-Autumn Festival?' On the morning of the fourteenth, he wrote a verse to bid farewell to the assembly, saying, 'I have a sentence to entrust to everyone. If you ask further about the truth, there is no basis to rely on.' He put down his pen and passed away peacefully in a seated posture. On that day, a white rainbow pierced the mountain. He lived to be sixty-one years old, with thirty-seven years as a monk. His complete body stupa was built next to the Wangjiang Stone west of the temple. In the second year of the Yuan統 era, he was again granted the title 'National Teacher of Universal Response,' and the thirty volumes of books written by the Master were named 'Extensive Records,' and ordered to be circulated along with the Tripitaka. Duan Ya Liaoyi Zen Master of West Tianmu Mountain in Hangzhou, his surname was Tang, and he was from Deqing, Huzhou. He began to speak at the age of six, and was ignorant of worldly affairs. At the age of seventeen, a monk passed by his door and recited the words of Zen Master Gaofeng's Dharma talk, saying, 'To exhaust a thousand miles of sight, ascend another level.' The Master suddenly said, 'This is a great virtuous friend, I should go and see him.' His mother was surprised. The Zen Master then went to the Death Retreat (referring to the place where Zen Master Gaofeng was in retreat) to be a novice. Zen Master Gaofeng asked him to contemplate the question 'Where does the One return?' So he was given the name 'Congyi' (Following One). One day, passing by Boyu Pond, he saw snow falling from the pine branches and had an awakening. He went to see Zen Master Gaofeng and presented a verse saying, 'Not asking north, south, east, or west, the great earth and mountains are all a sheet of snow.' Zen Master Gaofeng struck him with a stick and drove him away. He accidentally fell off a cliff. His fellow students climbed down the vines to rescue him and pulled him back with great effort. The Zen Master straightened his posture again and firmly vowed to attain enlightenment within seven days. Before the deadline, he suddenly had a great awakening. He ran to see Zen Master Gaofeng and said, 'Old monk, you can't deceive me today.' He presented another verse saying, 'The great earth and mountains are all a sheet of snow, the sun shines and it disappears without a trace. From now on, I no longer doubt all the Buddhas and Patriarchs, there is no more north, south, east, or west.' Zen Master Gaofeng gave a Dharma talk saying, 'I have spread a great net covering the sky, used to catch phoenixes and dragons, but I have never encountered a shrimp or a crab. Today, a small insect has crashed in. After thirty years, on the solitary peak, shout loudly. Tell me, what will it shout?' He raised his whisk and said, 'The great earth and mountains are all a sheet of snow.' The Zen Master then snatched the whisk and proclaimed to the assembly, 'Throughout the great earth, there is one person who has awakened to the source, Congyi knows it all.'

之。后歸德清。偕母入武康結茅。越五載還山。峰曰。大有人道。你拖泥帶水。師曰。兩眼對兩眼。遂求剃落。更名曰了義。暨峰委席。本雍二公亦相繼而化。師乃勉狥眾請。嘗示眾曰。若要超凡入聖。永脫塵勞。直須去皮換骨。絕後再蘇。如寒灰髮焰。枯木重榮。豈可作容易想。我在老和尚處多年。每被大棒打徹骨髓。不曾有一念遠離心。直至今日。才觸著痛處。不覺淚流。豈似汝歡喜踴躍。咬著些子苦味。便乃掉頭不顧。殊不知。苦味能除百病。或示眾曰。除卻語默動靜。道將一句來。又曰。一息不來。向何處安身立命。師說法應機。頗多粗言穢語。人所不堪。元統元年除夕。謂眾曰。有一件事天來大。你還委悉么。良久曰。明日是年朝。越六日。與僧夜談。乃曰。老僧明日天臺去也。僧曰。某甲隨去。師曰。你走馬也趁我不及。翌午跏趺而寂。壽七十二。臘四十九。初中峰示寂。會葬齋次。師笑謂眾曰。后十二年。更為老僧一會。至是十二年矣。全身藏於獅子巖。賜號佛慧圓明正覺普度大師。

杭州天目山大覺寺布衲祖雍禪師

明州寧海人。得旨于高峰。躬舂㸑樵。貌甚瘠黑。戇而少文。嘗和永明山居偈曰。我要心灰即便灰。何須更去覓良媒。千差路口齊關斷。萬別機頭盡截摧。就樹縛茅成屋住。

【現代漢語翻譯】現代漢語譯本：之後他回到德清，與母親一同前往武康結茅而居。五年後，他回到山中。高峰禪師說：『你很有入道的潛力，但你拖泥帶水。』了義禪師說：『兩眼相對。』於是請求剃度，更名爲了義。等到高峰禪師圓寂，本雍二位禪師也相繼示寂。了義禪師於是勉強順從大眾的請求，曾經開示大眾說：『如果想要超凡入聖，永遠脫離塵世的勞苦，就必須脫胎換骨，死而復生，如同寒冷的灰燼重新燃起火焰，枯萎的樹木重新煥發生機。怎麼可以把它想得那麼容易呢？我在老和尚（指高峰禪師）那裡多年，常常被他用大棒打得徹骨，不曾有一念遠離的心。直到今天，才觸及到痛處，不覺淚流。哪裡像你們，歡喜跳躍，只嚐到一點點苦味，就掉頭不顧。殊不知，苦味能去除百病。』或者開示大眾說：『除去語、默、動、靜，說出一句話來。』又說：『一息不來，向何處安身立命？』了義禪師說法應機，頗多粗言穢語，人們難以接受。元統元年除夕，他對大眾說：『有一件事天一樣大，你們還知道嗎？』良久，他說：『明天是新年。』過了六天，與僧人夜談，於是說：『老僧明天要去天臺山了。』僧人說：『我跟隨您去。』了義禪師說：『你騎馬也趕不上我。』第二天中午，跏趺而坐，圓寂。享年七十二歲，僧臘四十九年。當初中峰禪師示寂，會葬齋飯時，了義禪師笑著對大眾說：『后十二年，再為老僧舉辦一次法會。』到這時正好十二年。全身藏於獅子巖。被賜予『佛慧圓明正覺普度大師』的稱號。杭州天目山大覺寺布衲祖雍禪師是明州寧海人，從高峰禪師那裡得到教誨，親自舂米、燒火、砍柴。外貌非常瘦弱黝黑，憨厚而缺少文采。曾經和永明禪師的山居偈說：『我要心灰就讓它灰，何須再去尋找良媒。千差萬別的路口全部關閉，各種不同的念頭全部截斷摧毀。就著樹木捆紮茅草建成房屋居住。』

【English Translation】 English version: Afterwards, he returned to Deqing and went with his mother to Wukang to build a thatched hut. After five years, he returned to the mountain. Zen Master Gaofeng said, 'You have great potential for entering the Tao, but you are dragging your feet.' Zen Master Liaoyi said, 'Eyes meet eyes.' Then he requested ordination and was renamed Liaoyi. When Zen Master Gaofeng passed away, Zen Masters Benyong also passed away one after another. Zen Master Liaoyi then reluctantly complied with the request of the assembly and once instructed the assembly, saying, 'If you want to transcend the ordinary and enter the realm of the sage, and be free from the suffering of the world forever, you must undergo a transformation, die and be reborn, like cold ashes rekindling flames, and withered trees regaining their vitality. How can you think of it so easily? I have been with the old monk (referring to Zen Master Gaofeng) for many years, and I have often been beaten to the bone with a big stick, and I have never had a single thought of leaving. Only today, when I touched the pain, I couldn't help but shed tears. How can you be like you, rejoicing and jumping, only tasting a little bit of bitterness, and then turning your head and ignoring it. Little do you know that bitterness can remove all diseases.' Or he instructed the assembly, saying, 'Apart from speech, silence, movement, and stillness, say a word.' He also said, 'If a breath does not come, where will you settle down?' Zen Master Liaoyi's teachings were appropriate to the occasion, with many rough and vulgar words, which were difficult for people to accept. On New Year's Eve of the first year of the Yuantong era, he said to the assembly, 'There is something as big as the sky, do you still know it?' After a long time, he said, 'Tomorrow is the New Year.' Six days later, he talked with the monks at night, and then said, 'The old monk is going to Mount Tiantai tomorrow.' The monk said, 'I will follow you.' Zen Master Liaoyi said, 'You can't catch up with me even on horseback.' The next day at noon, he sat in the lotus position and passed away. He lived to be seventy-two years old, and had been a monk for forty-nine years. At the beginning, when Zen Master Zhongfeng passed away, at the funeral meal, Zen Master Liaoyi smiled and said to the assembly, 'Twelve years later, hold another Dharma assembly for the old monk.' At this time, it was exactly twelve years. His whole body was buried in Lion Rock. He was given the title 'Great Master of Buddhahood Wisdom, Perfect Enlightenment, Right Awareness, and Universal Salvation'. Zen Master Buna Zuyong of Dajue Temple on Mount Tianmu in Hangzhou Was a native of Ninghai, Mingzhou. He received instructions from Zen Master Gaofeng and personally pounded rice, cooked, and chopped wood. His appearance was very thin and dark, simple and lacking in literary talent. He once echoed Zen Master Yongming's mountain dwelling verse, saying, 'If I want my heart to turn to ashes, let it turn to ashes, why bother to look for a matchmaker? All the crossroads of thousands of differences are closed off, and all the different thoughts are cut off and destroyed. I will build a house by binding thatch to trees and live there.'

拾荊編戶傍溪開。是他懶瓚無靈驗。惹得天書三度來。又曰。尋常冷解自知非。退步沉蹤住翠微。掃蕩百年榮辱夢。倒回多劫本根機。蟻因尋穴沿階走。蝶為尋花遍圃飛。須信先天並后地。洞然物物有真歸。后住中天竺。桂子堂。書偈安坐而逝。

處州白雲空中以假禪師

得法高峰。后棲白雲山。禪侶聞風。屨滿戶外。至元丙子夏一日。援筆書偈曰。地水火風先佛記。掘地深埋第一義。一免檀那幾片柴。二免人言無舍利。趺坐而化。

靈云定禪師法嗣

洪州般若絕學世誠禪師

示眾。兄弟家。三年五年做工夫。無個入處。將從前話頭拋卻。不知行到中途而廢。可惜前來許多心機。有志之士。看眾中柴干水便。僧堂溫暖。發願三年不出門。決定有個受用。有等才做工夫。心地清凈。但見境物現前。便成四句。將謂是大了當人。口快舌便。誤了一生。三寸氣消。將何保任。佛子若欲出離。參須寔參。悟須寔悟。

徑山陵禪師法嗣

杭州徑山竺遠正源禪師

南康歐陽氏子。聞虛穀道望。往依焉。一日谷舉龍潭滅紙燭話。問之。師曰。焦石可破層冰。谷曰。破后奚為。師曰。探索方知。谷曰。所知者何事。師擬對。谷便打。師釋然領旨。后五主大剎。號佛慧慈照普應禪師。

【現代漢語翻譯】現代漢語譯本拾起荊條編織門戶，在溪邊安家。是因為懶瓚（人名，可能指一位僧人）沒有靈驗嗎？惹得朝廷三次下達詔書。又說：『尋常的冷淡和解脫，自己知道是不對的。退一步，隱藏軌跡，住在翠微山。掃蕩百年來對榮辱的夢想，倒轉回多次劫難的根本。螞蟻因為尋找洞穴沿著臺階走，蝴蝶爲了尋找花朵飛遍園圃。必須相信先天和後天，洞然明白萬物都有真正的歸宿。』後來住在中天竺寺的桂子堂，寫下偈語，安然坐化。

處州白雲空中以假禪師（禪師的稱號）

得法于高峰禪師（禪師的稱號），後來住在白雲山。禪宗的同修們聽到他的名聲，來訪者絡繹不絕。至元丙子年夏天的一天，拿起筆寫下偈語：『地、水、火、風，先佛已經記述。掘地深埋第一義諦。一是免去施主幾片柴火，二是免去人們說沒有舍利。』然後結跏趺坐而圓寂。

靈云定禪師（禪師的稱號）法嗣

洪州般若絕學世誠禪師（禪師的稱號）

開示大眾：『各位同修，三年五年做功夫，沒有一個入門的地方。將從前的話頭拋棄，不知道走到中途而廢止。可惜了先前許多的心機。有志之士，看到大眾中柴火幹了，水也方便了，僧堂溫暖，發願三年不出門，決定會有所受用。有的人才開始做功夫，心地清凈，但見到境物現前，便成了四句偈語，自以為是了不起的人，口齒伶俐，誤了一生。三寸氣消，拿什麼來保證？佛弟子如果想要出離，參禪必須真實地參，悟道必須真實地悟。』

徑山陵禪師（禪師的稱號）法嗣

杭州徑山竺遠正源禪師（禪師的稱號）

南康歐陽氏的兒子。聽聞虛谷禪師（禪師的稱號）的道行和聲望，前去依止他。一天，虛谷禪師舉起龍潭禪師（禪師的稱號）吹滅紙燭的話頭，問他。禪師說：『焦石可以破開厚厚的冰層。』虛谷禪師說：『破開之後又怎麼樣呢？』禪師說：『探索之後才知道。』虛谷禪師說：『所知道的是什麼事？』禪師正要回答，虛谷禪師就打了他。禪師豁然領悟旨意。後來主持五座大寺廟，號為佛慧慈照普應禪師。

【English Translation】 English version He picked up thorns to weave a door, settling down by the stream. Was it because Lan Zan (a personal name, possibly referring to a monk) was not efficacious? It attracted imperial edicts three times. It also says: 'Ordinary coldness and detachment, one knows oneself it is not right. Step back, hide traces, and live in Cuiwei Mountain. Sweep away the hundred-year dream of glory and disgrace, reverse back to the root of multiple kalpas. Ants walk along the steps to find holes, butterflies fly all over the garden to find flowers. One must believe in the pre-heaven and post-earth, clearly understanding that all things have a true return.' Later, he lived in Guizi Hall of Zhong Tianzhu Temple, wrote a verse, and passed away peacefully in meditation.

Chan Master Kongzhong Yijia of Baiyun in Chuzhou (a title for a Chan master)

He obtained the Dharma from Gaofeng (a title for a Chan master). Later, he resided in Baiyun Mountain. Chan companions heard of his reputation, and visitors filled his doorway. One day in the summer of Bingzi year of the Zhiyuan era, he picked up a pen and wrote a verse: 'Earth, water, fire, and wind, the past Buddhas have already recorded. Dig deep and bury the first meaning. One is to save the patrons a few pieces of firewood, and the other is to save people from saying there are no relics.' Then he sat in full lotus posture and passed away.

Dharma Successor of Chan Master Lingyun Ding (a title for a Chan master)

Chan Master Shicheng of Hongzhou Prajna Juexue (a title for a Chan master)

He addressed the assembly: 'Brothers, if you put in effort for three or five years and still have no entry point, discard the previous topic of conversation. It's a pity to stop halfway, wasting all the previous effort. Those with ambition, seeing that the firewood is dry and water is convenient in the assembly, and the monks' hall is warm, should vow not to leave for three years, and you will surely have some benefit. Some people have just begun to put in effort, and their minds are pure, but as soon as they see objects appear before them, they compose four-line verses, thinking they are great people, quick-tongued and eloquent, but they waste their entire lives. When the last breath is gone, what will you rely on? If Buddhist disciples want to be liberated, they must truly practice Chan, and they must truly awaken.'

Dharma Successor of Chan Master Ling of Jingshan (a title for a Chan master)

Chan Master Zhuyuan Zhengyuan of Jingshan in Hangzhou (a title for a Chan master)

He was a son of the Ouyang family of Nankang. Hearing of the virtue and reputation of Chan Master Xugu (a title for a Chan master), he went to rely on him. One day, Chan Master Xugu raised the story of Chan Master Longtan (a title for a Chan master) blowing out the paper candle and asked him about it. The Chan master said, 'A scorched stone can break through thick ice.' Chan Master Xugu said, 'What happens after it is broken?' The Chan master said, 'One will know after exploring.' Chan Master Xugu said, 'What is it that one knows?' As the Chan master was about to answer, Chan Master Xugu struck him. The Chan master suddenly understood the meaning. Later, he presided over five great temples and was known as Chan Master Fohui Cizhao Puying.

壽七十三而逝。塔豎本山。

金華府云黃山寶林桐江紹大禪師

俗姓吳鳳山。為沙彌時。私自計曰。化龍之魚。肯于蹄涔求生乎。即上雙徑謁虛谷。谷指以入道捷要。久之辭去。一䇿湖湘遍扣禪扃。法無異味。乃歸省谷。奮勵倍加。遂得自在無畏法。初住烏龍。晚居寶林。示滅。眾請書偈。師接筆擲地曰。縱書到彌勒下生。寧復離此耶。翛然而化。阇維獲設利。如紺珠色。牙齒貫珠不壞。壽七十四。臘五十一。

蘇州覺隱本誠禪師

嘉禾語溪人。嘗作貧居偈自適。曰。但得閑中樂。豈以貧為艱。愈貧愈無事。無事心愈閑。雖居人世中。恰似出塵寰。

道場信禪師法嗣

嘉興府福源寺石屋清珙禪師

蘇之常熟溫氏子。首參高峰。授以萬法歸一話。服勤三年。次往建陽西峰。參及庵。不契。遽發憤棄去。途中忽舉首見風亭。躍然有省。歸語庵。庵頷之。師卓庵天湖。躬役樵蔬。禪暇喜作山居吟。遂有終焉之志。俄而福源專使至。師堅臥不起。或勸曰。沙門當以弘法為重任。閑居獨善何為哉。於是幡然而就。上堂。達磨居少林。九年面壁。墻塹不牢。疏山賣布單。千里見人。路頭繁雜。福源這裡。墻塹堅牢。路頭平直。諸人每日行在正路上行。住在穩密處住。中間一片田地。因

【現代漢語翻譯】現代漢語譯本

壽終七十三歲而逝世，塔建在本山。

金華府云黃山寶林桐江紹大禪師

俗家姓吳，名鳳山。當沙彌時，私下思量道：『能化龍的魚，肯在小水坑裡求生存嗎？』於是前往雙徑拜見虛谷禪師。虛谷禪師指點他入道的捷徑要訣。過了很久，紹大禪師辭別離去，一根竹杖走遍湖湘，參訪各地禪寺，但覺得佛法並無特別之處，於是返回虛谷禪師處，更加奮發努力，終於獲得自在無畏的佛法。最初住在烏龍寺，晚年住在寶林寺。臨終示寂時，眾人請求他寫偈語。紹大禪師拿起筆扔在地上說：『縱然寫到彌勒佛下生，難道能離開這個嗎？』說完安詳圓寂。荼毗后獲得舍利，顏色如同紺青色的寶珠，牙齒穿成串珠而不壞。享年七十四歲，僧臘五十一。

蘇州覺隱本誠禪師

是嘉禾語溪人。曾經作《貧居偈》自娛，說：『只要得到閒適中的快樂，哪裡會以貧窮為苦難。越貧窮越沒有事，沒事心中越閒適。雖然居住在人世間，恰似脫離了塵世。』

道場信禪師的法嗣

嘉興府福源寺石屋清珙禪師

是蘇州常熟溫氏之子。最初參拜高峰禪師，高峰禪師授予他『萬法歸一』的話頭。清珙禪師勤奮參究三年，之後前往建陽西峰，參訪及庵禪師，但未能契合。於是發憤離開，途中忽然抬頭看見風亭，豁然開悟。回去告訴及庵禪師，及庵禪師認可了他。清珙禪師在及庵天湖居住，親自勞作，砍柴種菜。禪修之餘喜歡作山居吟，於是有了在此終老的打算。不久，福源寺派專人前來邀請，清珙禪師堅決臥床不起。有人勸他說：『沙門應當以弘揚佛法為重任，閑居獨善其身怎麼行呢？』於是清珙禪師幡然應允前往。上堂說法時說：『達磨祖師在少林寺，九年面壁，墻壁不牢固。疏山和尚賣布單，千里去見人，路途繁雜。福源寺這裡，墻壁堅固牢靠，路途平坦筆直。各位每天行走在正路上，住在安穩的地方。中間有一片田地，因為……』

【English Translation】 English version

He passed away at the age of seventy-three. His stupa was built on this mountain.

Chan Master Shao Da of Baolin Temple, Yunhuang Mountain, Jinhua Prefecture, Tongjiang

His secular surname was Wu, and his given name was Fengshan. When he was a novice monk (śrāmaṇera), he thought to himself, 'Would a fish that can transform into a dragon be willing to seek survival in a puddle?' So he went to Shuangjing to visit Master Xu Gu. Xu Gu pointed out the shortcut to enlightenment. After a long time, Shao Da bid farewell and left, traveling throughout Hunan and Hubei with a staff, visiting various Chan monasteries, but he felt that the Dharma was nothing special. So he returned to Master Xu Gu and worked even harder, finally attaining the free and fearless Dharma. He first lived at Wulong Temple and later at Baolin Temple. When he was about to pass away, the monks asked him to write a verse (gatha). Master Shao Da picked up the brush and threw it on the ground, saying, 'Even if I were to write until Maitreya (Maitreya) Buddha is born, could I ever leave this?' Then he passed away peacefully. After cremation (jhāpana), relics (śarīra) were obtained, their color like dark blue jewels. His teeth were strung together like beads and remained intact. He lived to be seventy-four years old, with fifty-one years as a monk.

Chan Master Ben Cheng of Jueyin Temple, Suzhou

He was a native of Yuxi, Jiahe. He once wrote a 'Poverty Dwelling Verse' (貧居偈) to amuse himself, saying, 'As long as I can find joy in leisure, how can I consider poverty a hardship? The poorer I am, the less I have to do; the less I have to do, the more leisurely my mind becomes. Although I live in the world, it is as if I have left the mundane realm.'

A Dharma heir of Chan Master Daochang Xin

Chan Master Qing Gong of Shiwu (Stone House) at Fuyuan Temple, Jiaxing Prefecture

He was a son of the Wen family of Changshu, Suzhou. He first visited Master Gao Feng, who gave him the topic 'All Dharmas Return to One' (萬法歸一). Qing Gong diligently investigated it for three years. Later, he went to Xifeng in Jianyang to visit Master Ji An, but he did not attain enlightenment. So he left in frustration. On the way, he suddenly looked up and saw a wind pavilion, and he suddenly had an awakening. He returned and told Master Ji An, who acknowledged it. Master Qing Gong lived at Tianhu (Heavenly Lake) at Ji An's place, personally working, chopping wood and growing vegetables. In his spare time from Chan practice, he enjoyed writing mountain dwelling poems, and so he intended to spend the rest of his life there. Soon, a special envoy from Fuyuan Temple arrived to invite him, but Master Qing Gong firmly refused to get out of bed. Someone advised him, 'A śrāmaṇa should take the propagation of the Dharma as his important task; how can he live in seclusion and benefit only himself?' So Master Qing Gong changed his mind and went. In his Dharma talk, he said, 'Bodhidharma (Bodhidharma) stayed at Shaolin Temple, facing the wall for nine years, but the wall was not strong. Abbot Shushan sold his robe and traveled thousands of miles to see people, the path was complicated. Here at Fuyuan Temple, the wall is strong and solid, the path is flat and straight. Everyone walks on the right path every day, and lives in a safe place. In the middle there is a field, because...'

甚踏不著。上堂。我有一句子。欲與諸人說破。又恐諸人罵我。不與諸人說破。又恐諸人疑我。且如今說即是。不說即是。撫膝曰。知我罪我。我無辭焉。上堂。動若行雲。止猶穀神。水中鹹味。色里膠青。細雨濕衣看不見。閑華落地聽無聲。上堂。我本山林拙比丘。等閑來此伴禪流。縱饒相聚人情好。那個人情得到頭。休休休。綠霧紅霞千嶂錦。西風黃葉一天秋。上堂。知見立知。即無明本。知見無見。斯即涅槃。春山疊亂青。春水漾虛碧。寥寥天地間。獨立望何極。拈拄杖曰。放過釋迦老子。卓拄杖曰。穿卻雪竇鼻孔。良久曰。劍為不平離寶匣。藥因救病出金瓶。及庵忌。師拈香曰。沒興相逢處。西峰與建陽。不平多少事。盡在一爐香。除夜小參。北禪分歲。三代禮樂全該。王老燒錢。一種杯盤狼籍。珙上座。固守清貧。兼逢歉歲。難與諸方鬥富。從年頭直至年尾。共諸人同家共活。豐儉隨宜。終不陪笑面去。借地栽花虛妝好漢。且就自家屋裡。量水打碓。免見求人。但每日二時牽補得過。便可塞住持之責。古人有言。時挑野菜和根煮。旋斫青柴帶葉燒。不是爺貧連子苦。免教家富小兒嬌。居七年。以老引退。復歸天湖。至正間。朝廷聞師名。降香旌異。皇后賜金襕衣。示疾書偈曰。青山不著臭屍骸。死了何須掘

土埋。顧我也無三昧火。光前絕後一堆柴。擲筆而逝。塔于天湖之原。以及庵之塔配之。蓋不忘及庵昔日與汝同龕之囑云。詔謚曰佛慈慧照禪師。

金華府聖羅山石門剛禪師

得旨于及庵。遊歷罷歸。里中善信。即其山地。營建寶坊。請師主之。歲夜謝道德首座順侍者看病上堂。歲事除年華畢。尊莫尊乎道。重莫重乎德。覺即般若因。順即菩提佛。當知種豆不生麻。因果自然明歷歷。然雖如是。且道如何見得。八福田中看病第一。辭世偈曰。七十六年。瞭然寬廓。拶破虛空。須彌倒卓。

匡山源禪師法嗣

嘉興府海門天真惟則禪師

湖州費氏子。母夢異僧分衛。覺而有娠。及旦異香襲人。髫年出家。遍參有道知識一十八員。皆弗契。后聞匡廬無極源禪師。徑往扣之。豁然大悟。眾請開法海門。上堂。僧問。如何是佛祖為人處。師曰。狗䑛熱油鐺。曰今日海門開堂。還有為人處么。師曰。猛虎當路坐。曰和尚豈無方便。師震威一喝。曰謝師指示。師曰。退過一面。方覺自慚。乃曰。向上事向下事。截斷兩頭休執滯。驀然放出鱉鼻蛇。咬殺方知難躲避。吽吽吽。海門今日忍俊不禁。越例為諸人通個訊息。汝等諸人還委悉么。以拂子點一點曰。等閑拋下活人丹。浩浩清風動天地。上堂。菊綻

【現代漢語翻譯】現代漢語譯本：

土葬。料想我也不會有三昧真火（指火化）。光宗耀祖、傳宗接代都成了一堆柴火。於是擲筆去世，安葬在天湖的原野上，並且把他的骨灰塔和及庵的骨灰塔安放在一起，大概是不忘記及庵昔日和他同處一室的囑託吧。朝廷追諡他為佛慈慧照禪師。

金華府聖羅山石門剛禪師

從及庵那裡得到旨意后，遊歷完畢歸來。當地的善男信女，就在他的山地上，建造寺廟，請他來主持。年終歲末，謝道德首座和順侍者來看望他的病情，禪師上堂說法：一年將盡，年華已逝，最尊貴的莫過於道，最重要的莫過於德。覺悟就是般若（智慧）的因，順從就是菩提（覺悟）的佛。應當知道種豆不會生麻，因果報應自然分明。雖然如此，那麼，如何才能見到真性呢？在八福田中，看病是第一位的。臨終遺偈說：七十六年，瞭然寬闊，擊破虛空，須彌山倒立。

匡山源禪師法嗣

嘉興府海門天真惟則禪師

湖州費氏之子。他的母親夢見有奇異的僧人來乞食，醒來后就懷孕了。等到天亮的時候，有奇異的香味撲鼻而來。年幼時就出家了，遍訪有道的知識分子十八人，但都不契合。後來聽說匡廬（廬山）的無極源禪師，就直接前去拜訪，豁然大悟。大家請他到海門開堂說法。上堂時，有僧人問：『什麼是佛祖教化人的地方？』禪師說：『狗舔熱油鍋。』僧人說：『今天海門開堂，還有教化人的地方嗎？』禪師說：『猛虎當路坐。』僧人說：『和尚難道沒有方便之法嗎？』禪師威嚴地一喝。僧人說：『感謝師父指示。』禪師說：『退到一邊去，才知道自己慚愧。』於是說：『向上之事，向下之事，截斷兩頭，不要執著。忽然放出一條鱉鼻蛇，咬死了才知道難以躲避。吽吽吽。海門今天忍不住要為大家透露一個訊息。你們這些人還明白嗎？』用拂子點一點說：『輕易地拋下活人丹，浩浩清風震動天地。』上堂時，菊花盛開

【English Translation】 English version:

Burial. I suppose I don't have the Samadhi fire (referring to cremation). Ancestral glory and lineage become a pile of firewood. Then he threw down his pen and passed away, and was buried in the plains of Tianhu, and his bone pagoda was placed together with Ji'an's bone pagoda, probably not forgetting Ji'an's former entrustment to be in the same room with him. The court posthumously named him Zen Master Foci Huizhao.

Zen Master Shimen Gang of Shengluo Mountain, Jinhua Prefecture

After receiving the decree from Ji'an, he returned after traveling. The local pious men and women built a temple on his mountain and invited him to preside over it. At the end of the year, Chief Seat Xie Daode and attendant Shun visited him for his illness. The Zen master ascended the hall and said: The year is coming to an end, and the years have passed. Nothing is more honorable than the Dao, and nothing is more important than virtue. Awakening is the cause of Prajna (wisdom), and obedience is the Buddha of Bodhi (enlightenment). It should be known that planting beans will not produce hemp, and the retribution of cause and effect is naturally clear. Even so, how can one see the true nature? In the eight fields of merit, taking care of the sick is the first. His death verse said: Seventy-six years, clearly broad, shattering the void, Mount Sumeru stands upside down.

Lineage of Zen Master Yuan of Kuang Mountain

Zen Master Weize of Tianzhen, Haimen, Jiaxing Prefecture

He was the son of the Fei family in Huzhou. His mother dreamed of a strange monk begging for food, and she became pregnant after waking up. When it dawned, a strange fragrance filled the air. He became a monk at a young age and visited eighteen knowledgeable people, but none of them matched. Later, he heard about Zen Master Wuji Yuan of Kuanglu (Mount Lu), so he went directly to visit him and had a sudden enlightenment. Everyone invited him to open a hall in Haimen to preach. When ascending the hall, a monk asked: 'What is the place where the Buddha teaches people?' The Zen master said: 'A dog licks a hot oil pot.' The monk said: 'Today Haimen is opening a hall, is there still a place to teach people?' The Zen master said: 'A fierce tiger sits in the way.' The monk said: 'Does the monk not have a convenient method?' The Zen master gave a stern shout. The monk said: 'Thank you, Master, for the instruction.' The Zen master said: 'Step aside and you will know your own shame.' Then he said: 'The matter above, the matter below, cut off both ends, do not cling to them. Suddenly release a soft-shelled turtle snake, and you will know it is difficult to escape when it bites you. Hum hum hum. Haimen can't help but reveal a message to everyone today. Do you all understand?' He pointed with a whisk and said: 'Easily throw down the living pill, and the vast breeze shakes the world.' When ascending the hall, chrysanthemums are in full bloom.

東籬香正浮。海天空闊月華秋。當陽拈出吹毛利。剿絕縱橫六不收。上堂。風頭峭急。寒毛卓豎。諸人若也打熬不過。只得向暖處商量。且道。商量個甚麼。商量道。觀音菩薩將錢買胡餅。放下卻是饅頭。大家吃得飽暖。睡來但覺鼻息𪖙齁。忽然冷灰里火爆。拶卻面門。到這裡。莫怪海門說夢好。喝一喝。上堂。我有一間空屋。令一人在內外。有一人叫。應也不是。不應也不是。作么生出得。參。僧問。如何是趙州喫茶去。師曰。舌頭在你口裡。曰如何是趙州不喫茶去。師曰。舌頭在什麼處。曰如何是日面佛。師曰。今日云生。曰如何是月面佛。師曰。夜來再看。僧禮拜。師曰。自起自倒漢。上堂。六月不熱。五穀不結。搖扇取涼。飲水止渴。海門不惜眉毛。八字打開。向諸人道了也。還委悉么。暑風微動琳瑯響。曉露輕凝菡萏香。洪武初。常預薦法事。以足疾賜歸。一日告眾曰。吾去矣。侍者請偈。師厲聲曰。平常說底不是耶。即瞑目而逝。

鐵山瓊禪師法嗣

汝州香山無聞聰禪師

初謁獨翁。令參三不是話。未有省發。一日敬上座謂曰。要知端的意。北斗面南看。忽有省。適鐵山從高麗回在石霜。聞師有發明處。乃問。仙府何處。師曰。汝州。曰風穴祖師面目如何。師曰。和尚且止。須臾之間

【現代漢語翻譯】現代漢語譯本東籬的菊花散發著陣陣清香，遼闊的海空，秋月皎潔明亮。當機立斷地使出吹毛利劍般的手段，徹底剿滅一切，縱橫交錯也毫不留情。上堂開示：風頭猛烈而急迫，令人寒毛直豎。各位如果承受不住，只能到溫暖的地方商量對策。那麼，商量些什麼呢？商量說：觀音菩薩用錢買胡餅（一種燒餅），放下後卻變成了饅頭。大家吃得飽飽的，睡著后只覺得鼻息聲震天響。忽然間，冷灰里爆出火花，一下子逼到眼前。到了這個地步，不要怪我海門（禪師自稱）說夢話。喝！上堂開示：我有一間空屋，讓一個人在裡面和外面。有一個人叫喊，迴應也不是，不迴應也不是。要怎樣才能出去呢？參！有僧人問：什麼是趙州（趙州古佛，指趙州從諗禪師）的『喫茶去』？師父說：舌頭就在你的嘴裡。僧人問：什麼是趙州『不喫茶去』？師父說：舌頭在什麼地方？僧人問：什麼是日面佛（指佛的莊嚴相）？師父說：今天雲霧瀰漫。僧人問：什麼是月面佛（指佛的慈悲相）？師父說：晚上再看。僧人禮拜。師父說：真是個自作自受的人。上堂開示：六月不熱，五穀就不會結實。搖扇子來取得涼爽，喝水來止渴。我海門（禪師自稱）不惜眉毛，將『八字』完全打開，已經向各位說清楚了。還明白了嗎？暑熱的風微微吹動，發出琳瑯般的美妙聲響，清晨的露水輕輕凝結，散發著荷花的清香。洪武初年，我曾多次參與薦福寺的佛事，後來因為腳疾被賜歸故里。有一天，我告訴大家說：我要走了。侍者請求留下偈語。師父厲聲說：平常說的還不夠嗎？說完就閉上眼睛去世了。鐵山瓊禪師的法嗣汝州香山無聞聰禪師最初拜見獨翁禪師，獨翁讓他參『三不是話』，但一直沒有領悟。有一天，他對一位敬上座說：想要知道真正的意思，就朝南看北斗星。忽然有所領悟。當時鐵山禪師從高麗回來，住在石霜寺。聽說無聞聰禪師有所發明，就問：仙府在哪裡？無聞聰禪師說：汝州。鐵山禪師問：風穴祖師（風穴延沼禪師）的面目如何？無聞聰禪師說：和尚請住口，稍等片刻。

【English Translation】 English version The fragrance of chrysanthemums gently wafts from the eastern fence. The vast sea and sky are bathed in the bright autumn moonlight. Decisively wielding the hair-splitting sword, utterly annihilating everything, showing no mercy to any crisscrossing entanglements. Ascending the hall: The wind is sharp and urgent, causing one's hair to stand on end. If you cannot endure it, you must discuss countermeasures in a warm place. So, what shall we discuss? We shall discuss: Guanyin Bodhisattva (Avalokiteśvara) uses money to buy hubing (sesame cake), but upon putting it down, it turns into mantou (steamed bun). Everyone eats their fill, and upon falling asleep, only hears the thunderous sound of their own snoring. Suddenly, a spark bursts from the cold ashes, pressing right up to one's face. At this point, don't blame me, Haimen (the Zen master referring to himself), for talking nonsense. Hē! (a shout). Ascending the hall: I have an empty room, with one person inside and outside. Someone calls out, neither responding nor not responding. How can one get out? Can! (Investigate!). A monk asked: What is Zhaozhou's (referring to Zen Master Zhaozhou Congshen) 'Go drink tea'? The master said: The tongue is in your mouth. The monk asked: What is Zhaozhou's 'Don't go drink tea'? The master said: Where is the tongue? The monk asked: What is the Buddha with the sun-like face (referring to the majestic aspect of the Buddha)? The master said: Today, clouds are gathering. The monk asked: What is the Buddha with the moon-like face (referring to the compassionate aspect of the Buddha)? The master said: Look again tonight. The monk prostrated. The master said: Truly a self-inflicted person. Ascending the hall: If June is not hot, the five grains will not ripen. Fanning oneself to get cool, drinking water to quench thirst. I, Haimen (the Zen master referring to himself), do not begrudge my eyebrows, fully opening the 'eight characters', and have already made it clear to everyone. Do you understand? The summer breeze gently stirs, producing beautiful sounds like linlang (jade pendants), the morning dew lightly condenses, emitting the fragrance of lotus flowers. In the early years of Hongwu, I participated in the Buddhist ceremonies at Jianfu Temple many times, and later I was granted leave to return home due to a foot ailment. One day, I told everyone: I am leaving. The attendant requested a gatha (verse). The master sternly said: Isn't what I usually say enough? After saying that, he closed his eyes and passed away. Successor of Zen Master Tieshan Qiong Zen Master Wuwen Cong of Xiangshan, Ruzhou Initially, he visited Zen Master Duweng, who instructed him to investigate the 'three not' saying, but he never understood it. One day, he said to a respected senior monk: If you want to know the true meaning, look south at the Big Dipper. Suddenly, he had an awakening. At that time, Zen Master Tieshan had returned from Goryeo (Korea) and was staying at Shishuang Temple. Hearing that Zen Master Wuwen Cong had an insight, he asked: Where is your immortal abode? Zen Master Wuwen Cong said: Ruzhou. Zen Master Tieshan asked: What is the face of Ancestor Fengxue (Zen Master Fengxue Yanzhao) like? Zen Master Wuwen Cong said: Please stop, Venerable Monk, wait a moment.

。將二十年工夫說一遍。鐵山遂問。如何是無字義。師曰。近從潭州來。不得湖北信。山曰。未是再道。師曰。和尚幾時離高麗。山曰。未是更道。師一喝。拂袖而出。山曰。者兄弟都好。只一件大病。道發明了。師感激。鐵山為開示細大法門。后住光州。獨行獨坐十七年。方得穎脫。普說曰。法無定相。遇緣即宗。秉金剛劍。吞栗棘蓬。截斷衲僧舌頭。坐卻毗盧正頂。豎一莖草。作丈六金身。將丈六金身。作一莖草。不是禾山鼓響。且非教外別傳。直教寸絲不掛。月冷秋空寒灰髮焰。到者里喚作佛法。墮地獄如箭射。不喚作佛法。亦墮地獄如箭射。諸仁者畢竟作么生會。開口爛卻舌根。豈不見。船子曰。吾于藥山。二十年。藏身處沒軌跡。沒軌跡處莫藏身。雖然恁么。舉唱開佛知見。立大圓鏡。豎涅槃幢。舉揚般若。敲唱雙舉。兼帶葉通。照用同時。正眼觀來。儘是閑傢俱。與我衲僧分上。料掉沒交涉。豎拂子曰。會么。

瑞巖寶禪師法嗣

天臺華頂無見先睹禪師

臺之仙居葉氏子。資性秀敏嗜讀書。過目成誦。從古田垕剃髮。參方山。一日作務次。渙然冰釋。山以偈印之。築室華頂。一坐四十年。足未嘗逾戶限。白雲參。問曰。西來密意。未審何如。師曰。待娑羅峰點頭。即向汝道。

【現代漢語翻譯】現代漢語譯本：將二十年的功夫再說一遍。鐵山於是問道：『什麼是無字義？』師父說：『最近從潭州來，沒有收到湖北的信。』鐵山說：『還不是再說一遍。』師父說：『和尚你什麼時候離開高麗？』鐵山說：『還不是更說一遍。』師父一聲棒喝，拂袖而去。鐵山說：『這些兄弟都很好，只是有一個大毛病，道（Dao）理髮明瞭。』師父感激。鐵山為他開示細大法門。後來住在光州，獨自行動獨自靜坐十七年，才得以穎脫。普說：法沒有固定的相狀，遇到因緣就成為宗旨。秉持金剛劍，吞下栗棘蓬。截斷衲僧（Na seng，指僧人）的舌頭，坐穩毗盧（毗盧遮那佛，Vairocana）的正頂。豎起一根草，當作丈六金身（佛像的一種尺寸）。將丈六金身，當作一根草。不是禾山鼓響，而且不是教外別傳。直接教導一絲不掛，月冷秋空寒灰髮焰。到了這裡，如果稱作佛法，墮地獄就像箭射一樣快。如果不稱作佛法，也墮地獄像箭射一樣快。各位仁者，你們究竟要怎麼理解？開口就爛掉舌根。難道沒聽說過嗎？船子說：『我在藥山二十年，藏身處沒有軌跡，沒有軌跡處不要藏身。』雖然這樣，舉唱開啟佛的知見，樹立大圓鏡，豎起涅槃幢（Nirvana，佛教術語，指解脫），舉揚般若（Prajna，智慧），敲唱雙舉，兼帶葉通，照用同時。正眼看來，全是閑傢俱。與我衲僧的身份，一點關係都沒有。』豎起拂塵說：『明白嗎？』瑞巖寶禪師（Ruiyan Bao Chanshi）法嗣天臺華頂無見先睹禪師（Tiantai Huading Wujian Xiandu Chanshi）臺州仙居葉氏之子。資質秀美聰敏好讀書，看過就能背誦。跟隨古田垕剃度出家。參訪方山。一天在做工的時候，忽然渙然冰釋。方山用偈語印證他。在華頂築室而居，一坐四十年，腳沒有跨出過門檻。白雲來參訪，問道：『西來密意，不知道怎麼樣？』師父說：『等娑羅峰（Suoluo Feng）點頭，就告訴你。』

【English Translation】 English version: To speak of twenty years of effort once more. Tieshan then asked: 'What is the meaning of 'no word'?' The Master said: 'Recently arrived from Tanzhou, I haven't received any news from Hubei.' Tieshan said: 'That's not yet saying it again.' The Master said: 'When did you, Venerable Monk, leave Goryeo (Korea)?' Tieshan said: 'That's not yet saying it further.' The Master gave a shout and flung his sleeve, leaving. Tieshan said: 'These brothers are all good, but they have one major flaw: they've 'invented' the Dao (the Way, the Truth).' The Master was grateful. Tieshan revealed to him the subtle and great Dharma gate. Later, he lived in Guang Prefecture, walking and sitting alone for seventeen years before finally attaining complete liberation. A universal saying: The Dharma has no fixed form; it becomes a principle when encountering conditions. Wielding the Vajra sword, swallowing the spiky burr. Severing the tongues of monks (Na seng, refers to monks), firmly seated atop Vairocana's (Vairocana, the universal Buddha) crown. Erecting a single blade of grass, making it a sixteen-foot golden body (a measurement for Buddha statues). Taking the sixteen-foot golden body, making it a single blade of grass. It's not the sound of the drum at Mount He, and it's not a special transmission outside the teachings. Directly teaching that not a thread hangs, the moon is cold in the autumn sky, and cold ashes emit flames. Arriving at this point, if you call it the Buddha-dharma, you'll fall into hell like an arrow shot. If you don't call it the Buddha-dharma, you'll also fall into hell like an arrow shot. All of you, benevolent ones, how will you ultimately understand? Opening your mouth rots the root of your tongue. Haven't you heard? Boatman said: 'For twenty years at Yaoshan, the place where I hide has no trace, and where there is no trace, do not hide.' Although it's like this, raising and chanting opens the Buddha's knowledge and vision, establishes the Great Round Mirror, erects the Nirvana banner (Nirvana, a Buddhist term for liberation), raises and praises Prajna (Prajna, wisdom), striking and chanting together, also carrying the leaf through, illuminating and using simultaneously. When viewed with the true eye, it's all just idle furniture. It has nothing to do with the lot of us monks.' Raising the whisk, he said: 'Do you understand?' Successor of Zen Master Ruiyan Bao (Ruiyan Bao Chanshi) Zen Master Wujian Xiandu (Tiantai Huading Wujian Xiandu Chanshi) of Huading, Tiantai He was a son of the Ye family of Xianju, Taizhou. He was gifted with beauty and intelligence, loved reading, and could recite what he had seen. He shaved his head and left home, following Gutian Hou. He visited Fangshan. One day, while working, he suddenly experienced a complete and clear understanding. Fangshan confirmed him with a verse. He built a room on Huading and sat there for forty years, his feet never crossing the threshold. Baiyun came to visit and asked: 'The secret intention of the West, what is it like?' The Master said: 'When Mount Suoluo (Suoluo Feng) nods, I will tell you.'

高峰日禪師法嗣

日本國兜率院夢窗疏石國師

姓源氏。勢州人。宇多天王九世孫。母夢吞金色光而孕。長為大僧。留神教典。然恐執滯名相。遂飛渡南遊。見一山寧。山曰。我宗無語句。亦無一法與人。師曰。愿慈悲方便。山曰。本來廓然清凈。雖慈悲方便亦無也。師迷悶不已。復往萬壽參高峰日。日曰。一山云何。師述前語。日厲聲喝曰。汝何不道。和尚逗漏不少。師于言下有省。一夕坐久。偶作倚壁勢。身忽仆地。豁然大悟。乃說偈自慶。有等閑擊碎虛空骨之句。亟趨見日。日印可之。后道譽日隆。加號賜紫。壽七十七示滅。

紫籜道禪師法嗣

杭州徑山大宗興禪師

臺州人。臨終忽嘆曰。夫三十。婦六齡。畢竟偶不成。遂坐去。

臺州瑞巖恕中無慍禪師

本郡臨海陳氏子。初受度于元叟和尚。后謁竺元。以看狗子無佛性話。未破請益。才開口。被元一喝。忽大悟。上堂。適來行者打鼓一下下。打著汝諸人心肝五臟。還知疼痛么。而今長老說黃道黑一句句。道著你屋裡七代先靈。還知慚愧么。若也知得。可謂恩大難酬。若也未知。未免為汝重下注腳。拈拄杖。卓一卓。上堂。巖寺春深草樹肥。幾回特地啟柴扉。行人只在青山外。杜宇聲聲喚不歸。佛誕上堂。黃面老

【現代漢語翻譯】現代漢語譯本高峰日禪師法嗣

日本國兜率院夢窗疏石國師（Kokushi Musō Soseki，日本禪師稱號）

姓源氏（Minamoto clan，日本姓氏）。勢州（Ise Province，日本古代地名）人。宇多天皇（Emperor Uda，日本天皇）九世孫。母親夢見吞下金色光芒而懷孕。長大后成為僧人。精研佛教經典。然而，擔心執著于名相，於是遠渡南方遊歷。拜見一山寧（Issan Ning，禪師）。一山寧說：『我宗沒有語句，也沒有一法可以給人。』夢窗疏石說：『愿慈悲方便。』一山寧說：『本來廓然清凈，即使慈悲方便也沒有。』夢窗疏石感到迷惑不解。再次前往萬壽寺參拜高峰日（Kōhō Ken』nichi，禪師）。高峰日問：『一山寧怎麼說？』夢窗疏石敘述了之前的話。高峰日厲聲呵斥道：『你為何不說，和尚泄露了不少。』夢窗疏石在言下有所領悟。一天晚上坐禪很久，偶然做出倚靠墻壁的姿勢，身體忽然倒地，豁然大悟。於是作偈自我慶賀，有『等閑擊碎虛空骨』的句子。急忙去見高峰日。高峰日認可了他。後來道譽日漸隆盛，被賜予紫衣。享年七十七歲示寂。

紫籜道禪師法嗣

杭州徑山大宗興禪師（Dàzōng Xīng，禪師）

臺州人。臨終時忽然嘆息道：『丈夫三十，婦人六歲，畢竟不能成雙。』於是坐化而去。

臺州瑞巖恕中無慍禪師（Ruìyán Shùzhōng Wúyùn，禪師）

本郡臨海陳氏之子。最初在元叟和尚（Yuánsǒu，和尚）處受戒。後來拜見竺元（Zhú Yuán，禪師），以『狗子無佛性』的話頭參禪。未能開悟，請求開示。剛一開口，被竺元一喝，忽然大悟。上堂說法：『剛才行者打鼓一下又一下，打著你們諸人的心肝五臟。還知道疼痛嗎？而今長老說黃道黑一句又一句，說到你們屋裡七代先靈。還知道慚愧嗎？如果知道，可謂恩大難酬。如果不知道，未免為你們重新下個註解。』拿起拄杖，卓了一下。上堂說法：『巖寺春深草樹肥，幾回特地啟柴扉。行人只在青山外，杜宇聲聲喚不歸。』佛誕日上堂說法：『黃面老（指佛陀）……』

【English Translation】 English version Successor of Zen Master Gufeng Ri

National Teacher Musō Soseki (Kokushi Musō Soseki) of Tōsuin Temple in Japan

His surname was Minamoto (Minamoto clan). He was from Ise Province. He was a ninth-generation descendant of Emperor Uda (Emperor Uda). His mother dreamed of swallowing golden light and became pregnant. He grew up to be a great monk, immersing himself in Buddhist scriptures. However, fearing attachment to names and forms, he traveled south. He met Issan Ning (Issan Ning). Ning said, 'My school has no words, nor any Dharma to give to others.' Soseki said, 'I wish for compassionate skillful means.' Ning said, 'Originally, it is vast and pure; even compassionate skillful means do not exist.' Soseki was confused. He went to Manshu Temple to visit Kōhō Ken』nichi (Kōhō Ken』nichi). Ken』nichi asked, 'What did Issan say?' Soseki recounted the previous words. Ken』nichi shouted sternly, 'Why don't you say that the monk is leaking a lot?' Soseki had an awakening upon hearing these words. One night, after sitting for a long time, he leaned against the wall, and his body suddenly fell to the ground. He had a great enlightenment. He composed a verse to celebrate himself, which included the line 'Casually shattering the bones of emptiness.' He rushed to see Ken』nichi. Ken』nichi approved of him. Later, his reputation grew, and he was granted a purple robe. He passed away at the age of seventy-seven.

Successor of Zen Master Zisuo Dao

Zen Master Dàzōng Xīng of Jingshan Temple in Hangzhou (Dàzōng Xīng)

He was from Taizhou. As he was dying, he suddenly sighed, 'The husband is thirty, the wife is six; after all, they cannot be a couple.' Then he sat and passed away.

Zen Master Ruìyán Shùzhōng Wúyùn of Ruiyan Temple in Taizhou (Ruìyán Shùzhōng Wúyùn)

He was a son of the Chen family from Linhai in this prefecture. He was first ordained by Monk Yuánsǒu (Yuánsǒu). Later, he visited Zhú Yuán (Zhú Yuán), using the 'dog has no Buddha-nature' koan to practice Zen. Unable to break through, he asked for instruction. As soon as he opened his mouth, he was shouted at by Zhú Yuán and suddenly had a great enlightenment. He ascended the hall and said, 'Just now, the attendant beat the drum once and again, hitting your hearts, livers, and five viscera. Do you know the pain? Now, the old monk speaks of yellow and black, sentence after sentence, speaking of your seven generations of ancestors in your house. Do you know shame? If you know, it can be said that the kindness is great and difficult to repay. If you do not know, I will have to add another commentary for you.' He picked up his staff and struck it once. He ascended the hall and said, 'In the deep spring of Yan Temple, the grass and trees are lush. How many times have I specially opened the brushwood gate? The traveler is only outside the green mountains, and the cuckoo cries again and again, calling him not to return.' On the Buddha's Birthday, he ascended the hall and said, 'The yellow-faced old man (referring to the Buddha)...'

子。未出母胎已前。好個大力量人。既出之後。口吧吧地。便見不堪。只如道天上天下惟我獨尊。鬧市裡飏碌磚。必定打著。爭奈無人承當。禱雨上堂。甘雨愆期。田疇龜拆。衲僧鼻孔焦熱生煙。拈拄杖子化為龍。向南閻浮提行雨去也。山僧不可洗手奉功。未免助其神力。卓拄杖曰。急急如律令。敕謝來蘇莊監收上堂。山僧昨遣數員宿將。征諸未服。既徯我來蘇一鼓而下。直得風以順。雨以時。嘉穀豐登。庶民樂業。今當還師振旅。奏凱論功。坐享太平之時。玄弼真君。忍俊不禁。不覺手之舞之足之蹈之。於一毫端揚聲而歌曰。臺州仙高一百紅蓮。青江口白蝦殼。來歸兮連子格。且道。是什麼曲調。良久曰。飯飽弄箸。上堂。盡十方世界。是一口劍。且道。𣠽柄落在什麼人手裡。縱然道得分明。我要問你。是殺人劍。活人劍。僧問。如何是最初一機。師曰。蝦蟆趕鷂子。曰如何是末後一句。師曰。老鼠弄猢猻。曰恁么則七出八沒去也。師曰。且莫詐明頭。曰人無遠慮。必有近憂。師曰。晨朝有粥。齋時有飯。憂個什麼。曰竹影掃階塵不動。月穿波底水無痕。師曰。二年同一春。僧提起具曰。謝師答話。師曰。口是禍門。問維摩丈室。不以日月為明。和尚丈室。以何為明。師曰。物見主眼卓豎。曰摩竭掩室毗耶杜詞。相

【現代漢語翻譯】現代漢語譯本子（指學人）。未出母胎之前，好一個大力氣的人。既然出生之後，嘴巴只會咿咿呀呀，便顯得不堪。正如說『天上天下，唯我獨尊』（佛陀出生時的宣告）。在鬧市裡拋擲磚頭，必定會打著人。無奈沒有人敢承擔。祈禱下雨上堂說法，但甘霖遲遲不來，田地乾裂。眾僧的鼻孔都焦熱得冒煙。我拿起拄杖化為龍，向南閻浮提（ Jambudvipa，指我們所居住的這個世界）去降雨。山僧我不能袖手旁觀，未免要助其神力。卓拄杖說：『急急如律令！』敕令謝來蘇莊的監工收成上堂。山僧我昨天派遣了幾員老將，去征討那些不服從的勢力。既然期望我來蘇一鼓作氣攻下，就能風調雨順，五穀豐登，百姓安居樂業。現在應當班師回朝，論功行賞，坐享太平的時候。玄弼真君（神名），忍不住高興，不知不覺手舞足蹈，在一毫毛尖端揚聲歌唱：『臺州仙高一百紅蓮，青江口白蝦殼。來歸兮連子格。』且說，這是什麼曲調？良久說：『飯飽弄筷子。』上堂說法。整個十方世界，是一口劍。且說，這劍柄落在什麼人手裡？縱然說得明白，我要問你，是殺人劍，還是活人劍？僧人問：『如何是最初一機？』師父說：『蛤蟆趕老鷹。』問：『如何是末後一句？』師父說：『老鼠戲弄猢猻。』問：『這樣說來，豈不是七出八沒（形容變化無常）？』師父說：『且莫要裝作明白。』問：『人無遠慮，必有近憂。』師父說：『早晨有粥，齋時有飯，憂慮什麼？』問：『竹影掃階塵不動，月穿波底水無痕。』師父說：『二年同一春。』僧人提起器具說：『感謝師父回答。』師父說：『口是禍患之門。』問：『維摩（Vimalakirti，佛教在家菩薩，意為『凈名』）的丈室，不以日月為明，和尚的丈室，以什麼為明？』師父說：『物見主眼卓豎。』問：『摩竭（Makara，海獸名）掩室，毗耶（Vaisali，古印度城市名）杜詞，相

【English Translation】 English version Disciple. Before emerging from the mother's womb, what a person of great strength! Once born, with only babbling sounds, they seem so inadequate. It's like saying, 'Above the heavens and below, I alone am honored' (Buddha's declaration at birth). Throwing a brick in a crowded market is bound to hit someone. Unfortunately, no one dares to take responsibility. Praying for rain during a Dharma talk, but the sweet rain is delayed, and the fields crack. The monks' nostrils are scorched and smoking. I take my staff and transform it into a dragon, going to Jambudvipa (the world we live in) to bring rain. I, the mountain monk, cannot stand idly by; I must lend my divine power. I strike the staff and say, 'Hurry, hurry, as the law commands!' I order the supervisor of Xie Lai Su village to collect the harvest and come to the Dharma hall. Yesterday, I sent several veteran generals to conquer those who are not submissive. Since I expect Lai Su to be conquered in one fell swoop, the wind will be favorable, the rain will be timely, the crops will be abundant, and the people will live in peace. Now it is time to return to the court, reward merits, and enjoy peace. Xuan Bi Zhen Jun (name of a deity) cannot help but rejoice, unconsciously dancing with hands and feet, raising his voice and singing at the tip of a hair: 'Tai Zhou Xian Gao, a hundred red lotuses; Qing Jiang Kou, white shrimp shells. Come back, Lian Zi Ge.' Tell me, what tune is this? After a long silence, he says, 'Playing with chopsticks after a full meal.' Giving a Dharma talk. The entire ten directions of the world are a single sword. Tell me, in whose hands does the hilt of this sword fall? Even if you can explain it clearly, I want to ask you, is it a sword that kills or a sword that gives life? A monk asks, 'What is the initial mechanism?' The master says, 'A toad chasing a hawk.' He asks, 'What is the final phrase?' The master says, 'A mouse playing with a monkey.' He asks, 'In that case, isn't it seven exits and eight entries (describing constant change)?' The master says, 'Don't pretend to be clever.' He asks, 'If a person has no distant worries, he will have immediate troubles.' The master says, 'There is porridge in the morning and rice at mealtime, what is there to worry about?' He asks, 'Bamboo shadows sweep the stairs but the dust does not move, the moon penetrates the bottom of the waves but leaves no trace.' The master says, 'Two years are the same spring.' The monk raises his utensils and says, 'Thank you, Master, for answering.' The master says, 'The mouth is the gate of disaster.' He asks, 'Vimalakirti's (a Buddhist lay bodhisattva, meaning 'pure name') chamber does not take the sun and moon as light; what does the abbot's chamber take as light?' The master says, 'When an object sees its master, its eyes stand upright.' He asks, 'Makara (name of a sea creature) covers the chamber, Vaisali (name of an ancient Indian city) silences words, mutually'

去多少。師曰。一坑埋卻。曰德山入門便棒。臨濟入門便喝。畢竟明什麼邊事。師曰。塞北千人帳。江南萬斛船。問如何是涵蓋乾坤句。師曰。猛虎口裡活雀兒。曰如何是截斷眾流句。師曰。金剛手裡八棱棒。曰如何是隨波逐浪句。師曰。李白捉月。張騫乘槎。示眾。穩坐家堂。主人翁因甚不識。掀翻大海。摑碎須彌。平地上因甚抬腳不起。眼光爍破四天下。自家眉毛落盡。因甚不見。拈拄杖曰。三句內。一句外。不涉兩頭。有人道得。拄杖子兩手分付。洪武七年。日本國主遣使入貢。奏請師化其國。上召至闕下。師以老病辭。弟子復迎歸翠山侍奉。一日忽遘微恙。揮毫書偈曰。七十八年。無法可說。末後一句。露柱饒舌。咄。端坐而逝。靈骨塔于翠山。

慶元府天童了堂一禪師

僧問。昔日保壽開堂。三聖橫身相為。臨濟住院。普化盡力扶持。畢竟明甚麼邊事。師曰。兩頭俱坐斷。一劍倚天寒。曰與么則五位君臣齊裂下。三玄戈甲一時收。師曰。錯下名言。僧一喝。師曰。亂統禪和。如麻似粟。上堂。拈一莖草。作丈六金身。將丈六金身。作一莖草。好大眾。不是苦心人不知。便下座。上堂。最初一句。末後一機。直下構得。燈籠露柱。動地放光。其或未然。竹山今日失利。

保寧茂禪師法嗣

【現代漢語翻譯】現代漢語譯本：問：去多少？師（禪師）說：一坑埋掉。問：德山入門便打棒，臨濟入門便喝，究竟說明什麼事？師說：塞北有千人帳篷，江南有萬斛貨船。問：如何是涵蓋乾坤句（涵蓋宇宙的語句）？師說：猛虎口裡活雀兒。問：如何是截斷眾流句（截斷所有流動的語句）？師說：金剛手裡八棱棒。問：如何是隨波逐浪句（隨波逐流的語句）？師說：李白捉月，張騫乘槎（傳說張騫乘坐木筏到達銀河）。師開示大眾：穩穩當當坐在家裡，主人翁為什麼不認識自己？掀翻大海，擊碎須彌山（佛教中的聖山），平地上為什麼抬不起腳？眼光能夠照破整個世界，自己的眉毛掉光了，為什麼看不見？禪師拿起拄杖說：三句之內，一句之外，不涉及兩頭。有人能說得出來，這拄杖就雙手奉上。洪武七年，日本國主派遣使者來進貢，奏請禪師去教化他們的國家。皇上召見禪師到京城，禪師以年老多病推辭了。弟子們又迎接他回到翠山侍奉。一天，禪師忽然感到身體不適，揮筆寫下偈語：七十八年，無法可說。末後一句，露柱饒舌。咄！說完端坐而逝。靈骨塔建在翠山。

慶元府天童了堂一禪師

僧人問：昔日保壽禪師開堂，三聖禪師橫身相助；臨濟禪師住院，普化禪師盡力扶持。究竟說明什麼事？師說：兩頭都截斷，一劍倚天寒。問：這樣說來，就是五位君臣都分崩離析，三玄的戈甲一時收起？師說：錯用了名言。僧人一聲喝。師說：擾亂禪和，多如麻粟。禪師上堂：拈起一根草，當作丈六金身（佛像）；將丈六金身，當作一根草。好大眾，不是苦心人不知道。說完便下座。禪師上堂：最初一句，末後一機，直接構造出來，燈籠露柱都能動地放光。如果不是這樣，竹山我今天就失敗了。

保寧茂禪師法嗣

【English Translation】 English version: Asked: How much to go? The Master said: Bury them all in one pit. Asked: Deshan hits with a stick upon entering, Linji shouts upon entering, what exactly are they clarifying? The Master said: North of the border, there are tents for a thousand people; south of the river, there are boats carrying ten thousand bushels. Asked: What is a phrase that encompasses the universe (Han Gai Qian Kun Ju)? The Master said: A live sparrow in the mouth of a fierce tiger. Asked: What is a phrase that cuts off all streams (Jie Duan Zhong Liu Ju)? The Master said: An eight-sided staff in the hands of Vajra (Jin Gang). Asked: What is a phrase that follows the waves (Sui Bo Zhu Lang Ju)? The Master said: Li Bai (a famous poet) tries to catch the moon, Zhang Qian (an explorer) rides a raft (legend says Zhang Qian reached the Milky Way on a raft). The Master addressed the assembly: Sitting steadily at home, why doesn't the master recognize himself? Overturning the sea, smashing Mount Sumeru (a sacred mountain in Buddhism), why can't one lift their feet on level ground? Eyesight can pierce through the entire world, but one's own eyebrows have fallen off completely, why can't they be seen? The Master picked up his staff and said: Within the three phrases, outside the one phrase, not involving either end. If someone can say it, I will offer this staff with both hands. In the seventh year of Hongwu, the ruler of Japan sent envoys to offer tribute, requesting the Master to transform their country. The Emperor summoned the Master to the capital, but the Master declined due to old age and illness. The disciples then welcomed him back to Mount Cui to serve him. One day, he suddenly felt unwell and wrote a verse: Seventy-eight years, nothing to say. The last sentence, the pillar is garrulous. DOH! He passed away while sitting upright. His spiritual bone pagoda was built on Mount Cui.

Zen Master Liaotang of Tiantong Monastery in Qingyuan Prefecture

A monk asked: In the past, when Baoshou Zen Master opened his hall, Three Saints Zen Master helped by lying across the entrance; when Linji Zen Master took residence, Puhua Zen Master supported him with all his strength. What exactly are they clarifying? The Master said: Both ends are cut off, a sword leans against the sky, cold. Asked: In that case, the five ranks of ruler and ministers are all torn apart, and the armor of the three mysteries is put away at once? The Master said: Wrongly using words. A monk shouted. The Master said: Disturbing the Sangha, like hemp and millet. The Master ascended the hall: Picking up a blade of grass, treating it as a sixteen-foot golden body (Buddha statue); treating the sixteen-foot golden body as a blade of grass. Good assembly, those who are not diligent do not know. Then he descended from the seat. The Master ascended the hall: The very first sentence, the very last opportunity, directly constructed, lanterns and pillars can shake the earth and emit light. If not, I, Zhushan, have failed today.

Successor of Zen Master Mao of Baoning

嘉興府本覺南堂清欲禪師

臨海朱氏子。初住開福。上堂。摩尼珠人不識。如來藏里親收得。萬象森羅影現中。一顆圓光色非色。永嘉大似乞兒暴富。開福道。摩尼珠誰不識。擊碎分文也不直。拋向虛空更那邊。免使時人掛胸臆。然則云開日出。職到威成。撞著本色道流。恰似泗州人見大聖。后住本覺。上堂。顧視大眾曰。莫有作家戰將么。時有僧出衆曰。盡大地是個問頭。和尚作么生答。師曰。遍虛空是個答話。是汝作么生領。曰萬福。師曰。拄杖不在。苕帚柄與你三十。曰諸方有明眼人在。師曰。你莫是患盲么。僧無語。師喝曰。將謂是收燕破趙之才。元來也做未得行間小卒在。出去。乃曰。若論戰也。個個力在轉處。到者里。直須通方上士。本色英流。寸刃不施。全鋒敲勝。其或未然。擬議不來。髑髏粉碎。卓拄杖。喝一喝。下座。舟中值冬至小參。一道虛明。總是自家田地。初爻既兆。全彰格外乾坤。無去來動靜之殊。無取捨是非之異。可以騎聲蓋色。可以隨流入流。可以泛華亭半葉之舟。可以盡澤國煙波之勝。不舉任公之釣。非同濠上之遊。擊拂子曰。劈口一橈已傷鹽醋。離鉤三寸休更回頭。拍膝曰。永夜月明天在水。雁聲飛過臼蘋洲。癸卯八月示寂。

明州瑞雲清涼寺寔庵茂禪師

【現代漢語翻譯】現代漢語譯本嘉興府本覺南堂清欲禪師臨海朱氏之子。最初住在開福寺。上堂說法時說：『摩尼寶珠無人認識，如來藏中親自收取獲得。萬象森羅的景象顯現其中，這一顆圓滿的光芒，似色非色。』永嘉禪師（Yongjia，指永嘉玄覺禪師）很像乞丐突然暴富。開福寺（Kaifu Temple）說：『摩尼寶珠誰不認識？擊碎了分文也不值。拋向虛空更遙遠的那一邊，免得世人掛在胸臆之間。』既然如此，那就是云開日出，職責在於成就。撞見本色道流，恰似泗州人見到大聖（Dasheng，指僧伽大師）。後來住在本覺寺（Benjue Temple）。上堂說法時，環顧大眾說：『莫有能征善戰的將領嗎？』當時有個僧人從人群中走出說：『整個大地都是一個問題，和尚您怎麼回答？』清欲禪師說：『遍佈虛空都是一個回答。你是怎麼領會的？』僧人說：『萬福。』清欲禪師說：『我的拄杖不在，給你三十個笤帚把子。』僧人說：『各處都有明眼人。』清欲禪師說：『你莫非是得了眼盲癥嗎？』僧人無話可說。清欲禪師呵斥道：『我以為你是能攻燕破趙的人才，原來也做不了行伍之間的小卒。出去！』於是說：『如果論戰，個個力量都在轉化之處。到了這裡，必須是通達四方的上士，本色的英才，寸刃不施，全憑鋒芒取勝。如果不是這樣，擬議不來，就會粉身碎骨。』說完卓拄杖，喝一聲，下座。在船中遇到冬至，小參時說：『一道虛明，都是自家田地。初爻既然顯現，完全彰顯了格局之外的乾坤。沒有去來動靜的差別，沒有取捨是非的差異。可以騎聲蓋色，可以隨流入流，可以泛華亭半葉之舟，可以盡澤國煙波的勝景。』不舉任公子（Ren Gongzi）的釣竿，不同於莊子在濠水之上的遊樂。擊拂子說：『劈頭一橈已經傷了鹽醋。離鉤三寸休要再回頭。』拍膝說：『永夜月明天在水，雁聲飛過臼蘋洲。』癸卯年八月圓寂。明州瑞雲清涼寺寔庵茂禪師

【English Translation】 English version Chan Master Qingyu of Benjue South Hall, Jiaxing Prefecture A son of the Zhu family of Linhai. He initially resided at Kaifu Temple (Kaifu Temple). During an assembly, he said, 'No one recognizes the Mani jewel (Mani jewel, a wish-fulfilling jewel). It is personally received and obtained within the Tathagata-garbha (Tathagata-garbha, the womb of the Buddha). The myriad phenomena of the universe appear within it. This perfect light is neither form nor not-form.' Yongjia (Yongjia, referring to Yongjia Xuanjue) is much like a beggar suddenly becoming rich. Kaifu Temple said, 'Who doesn't recognize the Mani jewel? Shattered, it's not worth a penny. Throw it to the other side of the void, so people won't hang it in their minds.' Since this is the case, it is like the clouds parting and the sun rising, with the duty to accomplish. Encountering a true Daoist, it's just like the people of Sizhou seeing the Great Sage (Dasheng, referring to Monk Sangha). Later, he resided at Benjue Temple (Benjue Temple). During an assembly, he looked around at the crowd and said, 'Is there a capable general here?' At that time, a monk came out from the crowd and said, 'The entire earth is a question. How does the abbot answer?' Chan Master Qingyu said, 'The entire void is an answer. How do you understand it?' The monk said, 'Wanfu (Wanfu, a blessing).' Chan Master Qingyu said, 'My staff is not here; I'll give you thirty broom handles.' The monk said, 'There are clear-eyed people everywhere.' Chan Master Qingyu said, 'Are you perhaps suffering from blindness?' The monk was speechless. Chan Master Qingyu scolded, 'I thought you were talented enough to conquer Yan and defeat Zhao, but you can't even be a small soldier in the ranks. Get out!' Then he said, 'If we are talking about battle, everyone's strength lies in transformation. Arriving here, one must be a learned scholar who understands all directions, a true hero, not using an inch of blade, but winning entirely with sharpness. If not, if you try to deliberate, your skull will be crushed.' After speaking, he struck the staff, shouted once, and descended from the seat. Encountering the Winter Solstice on a boat, during a small assembly, he said, 'A single path of emptiness and clarity is all one's own field. Since the initial hexagram has appeared, it fully reveals the Qiankun (Qiankun, heaven and earth) beyond the ordinary. There is no difference between coming and going, movement and stillness, no difference between taking and discarding, right and wrong.' One can ride the sound and cover the form, one can follow the flow into the flow, one can float on a half-leaf boat on Huating, one can enjoy the beauty of the misty waves of the Ze country. Not raising Ren Gongzi's (Ren Gongzi) fishing rod, it is different from Zhuangzi's pleasure above the Hao River. Striking the whisk, he said, 'A single oar to the head has already damaged the salt and vinegar. Three inches from the hook, don't turn your head back.' Clapping his knee, he said, 'The moon is bright in the eternal night, the sky is in the water, the sound of geese flies over the mortar and duckweed island.' He passed away in the eighth month of the year Gui Mao. Chan Master Shi'an Mao of Ruiyun Qingliang Temple, Mingzhou

族鄭氏。十六去發。不營細務。乃卷衣渡江。謁南澗泉。泉命掌藏鑰。一夕松月下。聞流水聲有省。往白泉。泉俾詣古林。林問。來欲何為。師曰。特為生死事大。來求出離。林曰。子明知四大五蘊是生死本根。何緣入此革囊耶。師擬開口。林舉杖擊之。遂臻玄奧。至正壬午。住瑞雲。有僧問答未竟。以手拍地而笑。師曰。滯貨何煩拈出耶。僧噓一聲。師便喝。僧有省。后良公迎歸天童。未幾示疾。左右具觚翰請偈。師舉手指心曰。我此中廓然。也何偈之為。明旦端坐。握拳枕額。憑幾而逝。留七日。顏潤頂溫。茶毗。天花現瑞。獲舍利無數。塔于瑞雲西崗。壽八十五。

靈隱海禪師法嗣

杭州徑山月林鏡禪師

幼歲出家。間扣名碩。俾參本來人。久有省。作偈曰。本來人本來人。無腦無頭作么尋。驀然揪著個鼻孔。試看元來是白丁。碩見睨視曰。可是。師與一摑。

明州育王大千慧照禪師

永嘉麻氏子。首謁晦機于凈慈。未契圓證。一日閱真凈語錄。至頭陀石被莓苔裹處。忽流汗浹背。往見東嶼。嶼問。東奔西走將欲何為。師曰。特來參禮。嶼曰。天無四壁。地絕八荒。汝向何地措足耶。師抵掌于幾而退。及嶼遷凈慈。邀師分座。初出世樂清明慶。繼居寶陀。晚主育王。嘗垂三

【現代漢語翻譯】現代漢語譯本：鄭氏家族的人。十六歲時剃髮出家。不經營瑣碎事務，於是捲起衣物渡江，拜見南澗泉（Nan Jian Quan）。泉（Quan）讓他掌管倉庫鑰匙。一天晚上，在松樹和月光下，聽到流水聲有所領悟，前去稟告泉（Quan）。泉（Quan）讓他去古林（Gu Lin）。古林（Gu Lin）問：『你來想做什麼？』禪師說：『特地爲了生死大事，前來尋求解脫。』古林（Gu Lin）說：『你明明知道四大五蘊是生死的根本，為何還要進入這個革囊呢？』禪師想要開口，古林（Gu Lin）舉起禪杖擊打他，禪師於是達到玄妙的境界。至正壬午年，住持瑞雲寺（Rui Yun Temple）。有僧人問答未完，用手拍地而笑。禪師說：『滯留的貨物何必再拿出來呢？』僧人噓了一聲。禪師便喝斥。僧人有所領悟。後來良公（Liang Gong）迎接他回到天童寺（Tian Tong Temple）。不久示現疾病。侍者準備筆墨請他寫偈語。禪師舉手指著心說：『我心中空空蕩蕩，還要什麼偈語呢？』第二天早上端坐，握拳枕著額頭，靠著幾案而逝。停放七日，容顏潤澤，頭頂溫暖。火化后，天花顯現祥瑞，獲得無數舍利。塔建在瑞雲寺（Rui Yun Temple）西邊的山崗上。享年八十五歲。

靈隱海禪師（Ling Yin Hai）的法嗣

杭州徑山月林鏡禪師（Hangzhou Jing Shan Yue Lin Jing）

年幼時出家。偶爾拜訪有名望的碩德，讓他們參究『本來人』。很久以後有所領悟，作偈說：『本來人，本來人，無腦無頭作么尋？驀然揪著個鼻孔，試看元來是白丁。』碩德見了斜眼看著他說：『可是。』禪師賞了他一巴掌。

明州育王大千慧照禪師（Mingzhou Yu Wang Da Qian Hui Zhao）

永嘉麻氏的兒子。最初在凈慈寺（Jing Ci Temple）拜見晦機（Hui Ji），未能完全契合圓滿的證悟。一天閱讀真凈語錄，讀到『頭陀石被莓苔裹處』，忽然流汗濕透後背。前去拜見東嶼（Dong Yu）。東嶼（Dong Yu）問：『東奔西走將要幹什麼？』禪師說：『特地前來參拜。』東嶼（Dong Yu）說：『天無四壁，地絕八荒，你向何地落腳呢？』禪師用手掌抵著幾案退下。等到東嶼（Dong Yu）遷往凈慈寺（Jing Ci Temple），邀請禪師分座。最初住持樂清明慶寺（Yue Qing Ming Qing Temple），後來住在寶陀寺（Bao Tuo Temple），晚年住持育王寺（Yu Wang Temple）。曾經垂示三句。

【English Translation】 English version: The Zheng family. He left home at the age of sixteen. Not engaging in trivial matters, he rolled up his clothes and crossed the river to visit Nan Jian Quan. Quan (Nan Jian Quan) ordered him to take charge of the warehouse keys. One evening, under the pine trees and moonlight, he had an awakening upon hearing the sound of flowing water. He went to report to Quan (Quan). Quan (Quan) sent him to Gu Lin (Gu Lin). Lin (Gu Lin) asked, 'What do you want to do here?' The master said, 'Specifically for the great matter of birth and death, I have come to seek liberation.' Lin (Gu Lin) said, 'You clearly know that the four elements and five aggregates are the root of birth and death, why do you enter this leather bag?' The master was about to speak, but Lin (Gu Lin) raised his staff and struck him, and he attained a profound state. In the year of Renwu during the Zhizheng era, he resided at Rui Yun Temple. A monk, during an unfinished question and answer, clapped the ground and laughed. The master said, 'Why bother to bring out the stagnant goods?' The monk sighed. The master then shouted. The monk had an awakening. Later, Liang Gong welcomed him back to Tian Tong Temple. Soon after, he showed signs of illness. Attendants prepared writing instruments and asked him for a verse. The master pointed to his heart and said, 'My heart is empty, what verse is there to write?' The next morning, he sat upright, with his fist resting on his forehead, leaning on the desk and passed away. He was kept for seven days, his face was radiant, and his head was warm. After cremation, heavenly flowers appeared auspiciously, and countless relics were obtained. The pagoda was built on the western hill of Rui Yun Temple. He lived to the age of eighty-five.

Successor of Chan Master Ling Yin Hai (Ling Yin Hai)

Chan Master Yue Lin Jing (Yue Lin Jing) of Jing Shan in Hangzhou

He became a monk at a young age. Occasionally, he visited renowned scholars, asking them to investigate the 'original person'. After a long time, he had an awakening and composed a verse: 'The original person, the original person, without brain or head, what are you seeking? Suddenly grabbing the nostril, try to see, originally it is a blank slate.' The scholar glanced at him and said, 'Is that so?' The master slapped him.

Chan Master Da Qian Hui Zhao (Da Qian Hui Zhao) of Yu Wang Temple in Mingzhou

The son of the Ma family of Yongjia. He first visited Hui Ji (Hui Ji) at Jing Ci Temple, but did not fully accord with complete enlightenment. One day, while reading the sayings of Zhen Jing, when he reached the phrase 'where the stone of the ascetic is covered with moss', he suddenly sweated profusely. He went to see Dong Yu (Dong Yu). Yu (Dong Yu) asked, 'What are you going to do running east and west?' The master said, 'I have come specifically to pay my respects.' Yu (Dong Yu) said, 'Heaven has no four walls, and the earth has no boundaries, where do you place your feet?' The master retreated, resting his palm on the desk. When Yu (Dong Yu) moved to Jing Ci Temple, he invited the master to share the seat. He first resided at Yue Qing Ming Qing Temple, then resided at Bao Tuo Temple, and in his later years, he resided at Yu Wang Temple. He once gave three sentences.

關語以驗學人曰。山中猛虎以肉為食。何故不食其子。虛空無向背。何緣有南北東西。飲乳等四大海水。積骨如毗富羅山。何者是汝最初父母。居九年。退居妙喜泉上。筑夢庵以自處。洪武癸丑陽月示寂。

天寧曇禪師法嗣

三空居士

女中之善倫也。秉烈丈夫之志。不為富貴所轉。參竺云單提無字。如是三十六年。忽一日問曰。生死到來時如何。云曰。生是誰耶。死是誰耶。居士低頭問訊。云疑其異常。遂再扣之曰。是誰生。是誰死。士復低頭問訊。云曰。切忌死在這裡。士提起念珠曰。數珠一百八。未幾示微疾。說偈而去。火浴得舍利無數。

玉山珍禪師法嗣

金陵蔣山曇芳忠禪師

南康人。梁王至建康。是夕寺災。明日王詣寺。問曰。興復若何。師曰。賴有大檀越在。王曰。寺既毀矣。佛依何住。師曰。古佛過去。今佛再來。王大悅。又曰。衲子所謂蔣簿粥者何也。師曰。將謂殿下忘卻。王曰。衲子所謂三隻襪者何也。師曰。國內山川都踏遍。今朝親到帝王家。賜廣惠圓悟大禪師。

徑山伏禪師法嗣

杭州徑山南楚悅禪師

隆興人。上堂。聞聲悟道。見色明心。驀拈拄杖曰。者個是色。卓一卓曰。者個是聲。諸人總見總聞。且那個是明底心。那個是悟

【現代漢語翻譯】現代漢語譯本：關語爲了考驗學人說：『山中的猛虎以肉為食，為什麼不吃自己的孩子？虛空沒有方向，為什麼有南北東西？飲用的乳汁等同於四大海水，堆積的骨頭如同毗富羅山（Vipula Mountain），哪個是你的最初父母？』（某人）居住了九年，退居到妙喜泉上，建造夢庵來安身。洪武癸丑年陽月圓寂。

天寧曇禪師法嗣

三空居士

是女子中的善人。擁有剛烈的丈夫的志向，不被富貴所動搖。參學竺云禪師，單提『無』字。這樣過了三十六年，忽然有一天問道：『生死到來時如何？』竺云禪師說：『生是誰？死是誰？』居士低頭行禮。竺云禪師懷疑她不同尋常，於是再次追問說：『是誰生？是誰死？』居士再次低頭行禮。竺云禪師說：『切忌死在這裡。』居士提起念珠說：『數珠一百零八。』不久之後，略微生病，說了偈語后離世。火化后得到無數舍利。

玉山珍禪師法嗣

金陵蔣山曇芳忠禪師

南康人。梁王到達建康。當晚寺廟發生火災。第二天，梁王前往寺廟，問道：『如何興復寺廟？』曇芳禪師說：『幸虧有大檀越（dana-pati，施主）在。』梁王說：『寺廟已經毀壞了，佛依何處居住？』曇芳禪師說：『古佛已經過去，今佛再次到來。』梁王非常高興。又問道：『僧人所說的蔣簿粥是什麼意思？』曇芳禪師說：『還以為殿下忘記了。』梁王說：『僧人所說的三隻襪子是什麼意思？』曇芳禪師說：『國內山川都踏遍，今天親自來到帝王家。』（梁王）賜予（曇芳禪師）廣惠圓悟大禪師的稱號。

徑山伏禪師法嗣

杭州徑山南楚悅禪師

隆興人。上堂說法，『聞聲悟道，見色明心。』突然拿起拄杖說：『這個是色。』敲了一下說：『這個是聲。』各位都見到了，都聽到了，那麼哪個是明白的心？哪個是悟？'

【English Translation】 English version: Master Guan, in order to test the students, said: 'The fierce tiger in the mountain eats meat, why doesn't it eat its own children? Emptiness has no direction, why are there north, south, east, and west? The milk drunk is equal to the four great seas, and the accumulated bones are like Mount Vipula (Vipula Mountain). Which are your original parents?' (Someone) lived for nine years, retreated to Miaoxi Spring, and built Meng'an (Dream Hermitage) to settle down. He passed away in the Yang month of the Gui Chou year of Hongwu.

Successor of Chan Master Tan of Tianning Temple

Layman Sankong (Three Empty)

She was a virtuous woman among women. She had the ambition of a fierce man and was not swayed by wealth and honor. She studied with Chan Master Zhuyun, focusing solely on the word 'Wu' (無, 'no' or 'nothingness'). After thirty-six years of this, she suddenly asked one day: 'What happens when life and death arrive?' Chan Master Zhuyun said: 'Who is born? Who dies?' The layman bowed her head in salutation. Chan Master Zhuyun suspected she was unusual, so he asked again: 'Who is born? Who dies?' The layman bowed her head in salutation again. Chan Master Zhuyun said: 'Be careful not to die here.' The layman picked up the prayer beads and said: 'One hundred and eight beads.' Soon after, she fell slightly ill, spoke a verse, and passed away. After cremation, countless sharira (relics) were obtained.

Successor of Chan Master Zhen of Yushan

Chan Master Tanfang Zhong of Jiangshan Temple in Jinling

He was from Nankang. When King Liang arrived in Jiankang, the temple caught fire that night. The next day, King Liang went to the temple and asked: 'How can the temple be restored?' Chan Master Tanfang said: 'Fortunately, there is a great dana-pati (benefactor) present.' King Liang said: 'The temple has been destroyed, where does the Buddha reside?' Chan Master Tanfang said: 'The ancient Buddha has passed, and the present Buddha comes again.' King Liang was very pleased. He also asked: 'What does the monk mean by Jiang Bu porridge?' Chan Master Tanfang said: 'I thought Your Highness had forgotten.' King Liang said: 'What does the monk mean by three socks?' Chan Master Tanfang said: 'I have traveled all over the mountains and rivers of the country, and today I have personally come to the emperor's house.' (King Liang) bestowed upon (Chan Master Tanfang) the title of Great Chan Master Guanghui Yuanwu (All-Encompassing Enlightenment).

Successor of Chan Master Fu of Jingshan

Chan Master Yue of Nanchu, Jingshan Temple, Hangzhou

He was from Longxing. In his Dharma talk, he said, 'Hearing sound, one awakens to the Dao; seeing form, one clarifies the mind.' Suddenly picking up his staff, he said: 'This is form.' Tapping it once, he said: 'This is sound.' Everyone sees and hears, so which is the clear mind? Which is the awakening?'

底道。喝一喝曰。貪他一粒米。失卻半年糧。

天童坦禪師法嗣

金陵天界寺孚中懷信禪師

奉化姜氏子。上天童。謁西竺坦。坦知是法器。厲色待之。一日上堂。舉興化打克賓公案問師。師曰。俊哉師子兒也。遂依侍左右。就維那職。泰定丙寅。出世明之觀音。復遷住洛伽。二王首加崇禮。後主龍翔。明太祖親倖寺中聽法。特改額為大天界。一日索浴更衣。召眾曰。吾將歸矣。汝等當以荷法自期。勵精進行可也。言畢而瞑。侍者撼且呼曰。和尚何不留片語示人乎。師乃握管書曰。平生為人戾契。七十八年漏泄。今朝撒手便行。萬里晴空片雪。書畢復瞑。一日前太祖方督師江陰。夢師入。大祖問曰。師來胡為。師曰。將西歸來告別耳。未幾駕還金陵。聞師訃正與夢符。帝驚異。詔出內帑。以助葬事。塔于牛首山麓。分爪發衣履。瘞天童寺。

五燈嚴統卷第二十一卍新續藏第 81 冊 No. 1568 五燈嚴統(第10卷-第25卷)

五燈嚴統卷第二十二

臨濟宗

南嶽下十八世

鼓山永禪師法嗣

臨安府凈慈晦翁悟明禪師

福州人。上堂。舉長慶雲。總似今日老胡有望。保福云。總似今日老胡絕望。師曰。天高鴻雁侵云舉。地肅蛩螀

【現代漢語翻譯】底道（音譯，含義不詳）。喝一喝說道：『貪圖他一粒米，失去半年口糧。』

天童坦禪師（Tiāntóng Tǎn Chánshī）的法嗣

金陵天界寺孚中懷信禪師（Jīnlíng Tiānjiè Sì Fúzhōng Huáixìn Chánshī）

奉化姜氏之子。前往天童寺，拜見西竺坦（Xīzhú Tǎn）。西竺坦知道他是可造之材，便嚴厲地對待他。一日，西竺坦上堂說法，舉興化（Xīnghuà）打克賓（Kèbīn）的公案問懷信禪師。懷信禪師回答說：『真是俊俏的獅子兒啊！』於是依侍在西竺坦左右，擔任維那的職務。泰定丙寅年，出世住持明州觀音寺（Míngzhōu Guānyīn Sì），后又遷住洛伽寺（Luòqié Sì）。二王首先對他加以崇敬禮遇，後主龍翔（Lóngxiáng）也如此。明太祖（Míng Tàizǔ）親自到寺中聽他講法，特地更改寺額為大天界寺（Dà Tiānjiè Sì）。一日，懷信禪師索要熱水沐浴更衣，召集眾人說：『我將要歸去了。你們應當以繼承佛法為己任，努力精進修行。』說完就圓寂了。侍者搖動他並呼喚說：『和尚為何不留下片言隻語來開示眾人呢？』懷信禪師於是握筆寫道：『平生為人乖戾不合時宜，七十八年都在泄露天機。今朝撒手就要走了，萬里晴空飄落一片雪花。』寫完便再次圓寂。一日，前太祖（Qián Tàizǔ）正在江陰督師，夢見懷信禪師前來。太祖問道：『禪師來此有何貴幹？』懷信禪師說：『將要西歸，特來告別。』不久，太祖返回金陵，聽到懷信禪師的訃告，與夢境相符。皇帝感到驚異，下詔拿出內庫的錢財，用來幫助辦理喪事。懷信禪師的塔建在牛首山（Niúshǒu Shān）山麓。分出指甲、頭髮、衣服和鞋子，埋葬在天童寺。

《五燈嚴統》卷第二十一卍新續藏第 81 冊 No. 1568 《五燈嚴統》(第10卷-第25卷)

《五燈嚴統》卷第二十二

臨濟宗（Línjì Zōng）

南嶽下十八世

鼓山永禪師（Gǔshān Yǒng Chánshī）法嗣

臨安府凈慈晦翁悟明禪師（Lín'ān Fǔ Jìngcí Huìwēng Wùmíng Chánshī）

福州人。上堂說法，舉長慶（Chángqìng）的話說：『總像今天這樣，老胡還有希望。』保福（Bǎofú）說：『總像今天這樣，老胡徹底絕望。』悟明禪師說：『天高任鴻雁穿云飛翔，地靜聽蟋蟀低聲鳴叫。』

【English Translation】 'Dǐ Dào' (transliteration, meaning unknown). He took a sip and said, 'Greedy for a single grain of rice, one loses half a year's provisions.'

Disciple of Chan Master Tiantong Tan (Tiāntóng Tǎn Chánshī)

Chan Master Fuzhong Huaixin (Fúzhōng Huáixìn Chánshī) of Tianjie Temple (Tiānjiè Sì) in Jinling (Jīnlíng)

A man from the Jiang family of Fenghua. He went to Tiantong Temple and visited Xizhu Tan (Xīzhú Tǎn). Tan knew he was a promising vessel and treated him sternly. One day, Tan ascended the hall and, citing the case of Xinghua (Xīnghuà) striking Kebin (Kèbīn), asked the master. The master replied, 'Truly a handsome lion cub!' Thereupon, he attended to Tan's left and right, taking on the role of director of the monastery. In the year Bingyin of the Taiding era, he emerged to reside at Guanyin Temple (Guānyīn Sì) in Mingzhou (Míngzhōu), and later moved to Luojia Temple (Luòqié Sì). The two kings first showed him great respect and courtesy, as did the later ruler Longxiang (Lóngxiáng). Emperor Taizu of the Ming Dynasty (Míng Tàizǔ) personally visited the temple to listen to his teachings and specially changed the temple's name to Great Tianjie Temple (Dà Tiānjiè Sì). One day, Chan Master Huaixin asked for hot water to bathe and change clothes, and summoned the assembly, saying, 'I am about to return. You should all aspire to uphold the Dharma and strive diligently in practice.' After speaking, he passed away peacefully. The attendant shook him and called out, 'Venerable Master, why not leave a few words to instruct us?' The master then grasped a brush and wrote, 'Throughout my life, I have been unconventional and out of step. For seventy-eight years, I have been divulging secrets. This morning, I let go and depart, a single snowflake in a clear sky for ten thousand miles.' After writing, he passed away again peacefully. One day, the former Emperor Taizu (Qián Tàizǔ) was supervising the army in Jiangyin when he dreamed of Chan Master Huaixin entering. The Emperor asked, 'Master, what brings you here?' The master replied, 'I am about to return to the West and have come to bid farewell.' Not long after, the Emperor returned to Jinling and heard the news of Chan Master Huaixin's passing, which matched the dream. The Emperor was astonished and issued an edict to take out money from the imperial treasury to help with the funeral arrangements. The master's stupa was built at the foot of Niushou Mountain (Niúshǒu Shān). Clippings of his nails, hair, clothing, and shoes were buried at Tiantong Temple.

《Wudeng Yantong》 Volume 21 卍 New Continued Collection No. 81 No. 1568 《Wudeng Yantong》 (Volumes 10-25)

《Wudeng Yantong》 Volume 22

Linji School (Línjì Zōng)

Eighteenth Generation under Nanyue

Dharma Successor of Chan Master Yong (Yǒng Chánshī) of Gushan (Gǔshān)

Chan Master Wuming Huiweng (Huìwēng Wùmíng Chánshī) of Jingci Temple (Jìngcí Sì) in Lin'an Prefecture (Lín'ān Fǔ)

A man from Fuzhou. Ascending the hall, he cited Changqing (Chángqìng)'s words, 'Altogether like today, the old barbarian still has hope.' Baofu (Bǎofú) said, 'Altogether like today, the old barbarian is utterly hopeless.' Chan Master Wuming said, 'The sky is high, and wild geese soar through the clouds; the ground is still, and crickets chirp softly.'

入草鳴。渾是一秋風景里。客愁幾逐異鄉情。纂修禪燈會要。行於世。

靈隱善禪師法嗣

福州雪峰藏叟善珍禪師

南安呂氏子。上堂。盡大地是紫磨金身。諸人終日。開眼覷見釋迦老子心肝。舉步筑著釋迦老子鼻孔。說有說無是誑。說生說滅是謗。說即心非心是妄。不誑不謗不妄。春風吹落桃李花。淡煙疏雨籠青嶂。自題像曰。參禪無悟。識字有數。眼三角似燕山愁胡。面百擢如趙婆呷醋。一著高出諸方。敢道飯是米做。后奉朝命移徑山。嘉定丁丑示寂。

吉安府龍濟山友云宗鍪禪師

廬陵王氏子。年十九。剃髮受具。聞妙峰闡化靈隱。往依之。一日峰上堂。拈拄杖曰。釋迦老子來也。諸人還見么。微妙凈法身。具相三十二。放下拄杖曰。你諸人不會。入涅槃去也。師于言下豁然。未幾辭歸。得修山主古寺基。木食澗飲。或雪寒無宿火。啖菖歜數寸度日。口占自遣曰。山僧有分住煙蘿。無米無錢莫管他。水似琉璃山似玉。眼前盡有許來多。嗣是化風稍行。不數載成大叢席。因襲舊名。榜曰龍濟清涼寺。嘗書門曰。除卻眼耳鼻舌身意。那個是汝自已。若也道得。許你親見龍濟。其或未然。且居門外。僧問。和尚曾接得幾人。師曰。山僧從來不會按牛頭吃草。問臘月三十日到來時如何。

【現代漢語翻譯】現代漢語譯本落入草叢鳴叫的蟲子，也完全融入了這秋天的景色之中。客居他鄉的愁緒，也隨著這異地的風情而消散。編纂修訂的《禪燈會要》，流傳於世。

靈隱善禪師的法嗣

福州雪峰藏叟善珍禪師

南安呂氏之子。上堂說法：『整個大地都是紫磨金身。各位終日睜開眼睛，所見即是釋迦老子的心肝。舉步之間，踩著的也是釋迦老子的鼻孔。說有說無都是欺騙，說生說滅都是誹謗，說即心非心都是虛妄。不欺騙，不誹謗，不虛妄，就像春風吹落桃李花，淡淡的煙霧和稀疏的雨籠罩著青翠的山峰。』自題畫像說：『參禪沒有開悟，識字倒是不少。三角眼像燕山發愁的胡人，滿臉皺紋像趙婆喝醋。有一點勝過其他人，敢說飯是用米做的。』後來奉朝廷命令移居徑山，嘉定丁丑年圓寂。

吉安府龍濟山友云宗鍪禪師

廬陵王氏之子。十九歲時剃度受戒。聽說妙峰在靈隱闡揚佛法，前去依止。一天，妙峰上堂說法，拿起拄杖說：『釋迦老子來了！各位看見了嗎？微妙清凈的法身，具足三十二相。』放下拄杖說：『你們這些人不會，入涅槃去了！』宗鍪禪師在妙峰說法時豁然開悟。不久辭別妙峯迴到家鄉，得到修山主古寺的基址，以樹木為食，以山澗水為飲。有時在寒冷的雪夜沒有火取暖，就吃幾寸菖蒲度日。口中吟詩自遣：『山僧有緣分住在煙霧繚繞的山林中，沒有米沒有錢也不用管它。水像琉璃一樣清澈，山像美玉一樣秀麗，眼前到處都是美好的事物。』於是教化之風逐漸盛行，不到幾年就成為一個大型的叢林道場。沿用舊名，題名為龍濟清涼寺。曾經在寺門上寫道：『除去眼、耳、鼻、舌、身、意，哪個是你自己？如果能說得出來，就允許你親見龍濟。如果說不出來，就先站在門外。』有僧人問：『和尚您曾經接引過多少人？』禪師說：『山僧從來不會強迫牛吃草。』問：『臘月三十日到來時如何？』

【English Translation】 English version The insects chirping in the grass are completely immersed in the autumn scenery. The sorrow of being a stranger in a foreign land dissipates with the exotic customs. The 'Essentials of the Zen Lamp Records', compiled and revised, circulates in the world.

Successor of Zen Master Shan of Lingyin Temple

Zen Master Shanzhen, Hidden Elder of Xuefeng in Fuzhou

Son of the Lü family of Nan'an. Ascended the hall and said: 'The entire earth is of the color of Jāmbūdvīpa gold. All of you, all day long, open your eyes and see the very heart and liver of old Śākyamuni. With every step you take, you tread upon the very nostrils of old Śākyamuni. To say 'is' or 'is not' is deceit; to say 'birth' or 'death' is slander; to say 'mind is, mind is not' is delusion. Not deceit, not slander, not delusion—the spring breeze blows down peach and plum blossoms, and faint mist and sparse rain shroud the green peaks.' He inscribed on his own portrait: 'Practicing Zen without enlightenment, but knowing a number of characters. Triangular eyes like the sorrowful barbarian of Yanshan, a face with countless wrinkles like old Zhao drinking vinegar. One thing surpasses all others: daring to say that rice is made of rice.' Later, he was ordered by the court to move to Jingshan. He passed away in the year Dingchou of the Jiading era.

Zen Master Zongmou Youyun of Longji Mountain in Ji'an Prefecture

Son of the Wang family of Luling. At the age of nineteen, he shaved his head and received full ordination. Hearing that Miaofeng was expounding the Dharma at Lingyin, he went to rely on him. One day, Miaofeng ascended the hall, raised his staff and said: 'Old Śākyamuni has come! Do you all see him? The subtle and pure Dharma body, possessing the thirty-two marks.' He put down the staff and said: 'You all do not understand, and are entering Nirvana!' Zen Master Zongmou had a sudden enlightenment upon hearing these words. Not long after, he bid farewell and returned home, obtaining the site of the ancient temple of Mountain Master Xiu. He ate wood and drank from mountain streams. Sometimes, on cold snowy nights without fire for warmth, he would eat a few inches of sweet flag to get through the day. He composed a poem to express his feelings: 'This mountain monk is destined to live in the misty mountains, no rice, no money, don't worry about it. The water is like crystal, the mountains are like jade, before my eyes are countless beautiful things.' Thus, the wind of his teachings gradually flourished, and in less than a few years, it became a large monastic center. Continuing the old name, it was named Longji Qingliang Temple. He once wrote on the temple gate: 'Apart from eye, ear, nose, tongue, body, and mind, which one is yourself? If you can say it, you are allowed to see Longji in person. If you cannot say it, then stay outside the gate for now.' A monk asked: 'Venerable, how many people have you received?' The Zen master said: 'This mountain monk has never forced a cow to eat grass.' Asked: 'What about when the thirtieth day of the twelfth month arrives?'

師曰。門前無索債人。示疾集眾。囑後事。彈指一聲曰。只此是別眾語也。眾請留偈。索筆書曰。一燈在望。更無言說。大地平沉。虛空迸裂。泊然而寂。住世八十。塔全身於峰巔。

杭州凈慈東叟仲穎禪師

上堂。切忌隨他覓。無勞向己求。縱橫活潑潑。有放還有收。是甚麼。一葉落天下秋。

凈慈簡禪師法嗣

慶元府育王物初大觀禪師

鄞縣陸氏子。參北澗于南屏。機語契合。住後上堂。一冬二冬你儂我儂。暗中偷笑。當面脫空。雖是尋常家飯。誰知米里有蟲。夜來好風。吹折門前一枝松。上堂。塵劫來事。只在今時。當斷不斷。斗換星移。拈拄杖卓曰。花須連夜發。莫待曉風吹。上堂。達磨正宗。衲僧巴鼻。充塞虛空。無處迴避。堪笑迷流白日青天開卻眼。只管瞌睡。更有黃面老人。不識好惡。入泥入水。卻道我于然燈佛所。無一法可得。而為我授記。何必好肉剜瘡。空花求蒂。畢竟如何。悉唎悉唎。順世后。塔于寺西之庵。

徑山琰禪師法嗣

臨安府凈慈偃溪廣聞禪師

侯官林氏子。參浙翁。翁舉趙州洗缽盂話。師將開口。翁遽止之。平生疑礙冰釋。紹定戊子。出世凈慈。上堂。舉趙州示眾曰。老僧三十年前。在南方火爐頭。有個無賓主腳。直至如今。無

【現代漢語翻譯】現代漢語譯本：師父說：『門前沒有索債的人。』他示現生病，召集眾人，囑咐後事。彈指一聲說：『這就是告別大家的話了。』眾人請求留下偈語。他拿起筆寫道：『一燈在望，更無言說。大地平沉，虛空迸裂。』說完安然而寂。住世八十歲。全身塔建在峰頂。

杭州凈慈東叟仲穎禪師

上堂說法：『切忌隨他人尋覓，無需向自己求取。縱橫活潑潑，有放還有收。』這是什麼？『一葉落，天下秋。』

凈慈簡禪師法嗣

慶元府育王物初大觀禪師

鄞縣陸氏之子。在南屏參訪北澗禪師，機鋒言語相互契合。住持寺院後上堂說法：『一冬二冬，你儂我儂，暗中偷笑，當面脫空。』雖然是尋常家常便飯，誰知米里有蟲。夜來好風，吹折門前一枝松。上堂說法：『塵劫（kalpa，極長的時間單位）以來的事，只在當下。當斷不斷，斗換星移。』拈起拄杖敲擊說：『花須連夜發，莫待曉風吹。』上堂說法：『達磨（Bodhidharma，禪宗始祖）正宗，衲僧（monk）巴鼻（鼻孔，比喻關鍵）。充塞虛空，無處迴避。』可笑那些迷惑的眾生，白日青天卻睜著眼睛，只管瞌睡。更有黃面老人，不識好惡，入泥入水，卻說我于然燈佛（Dīpankara Buddha，過去佛）所，無一法可得，而為我授記（vyākarana，預言成佛）。何必好肉剜瘡，空花求蒂。』畢竟如何？『悉唎悉唎（siddheśvara，成就自在）。』圓寂后，塔建在寺西的庵旁。

徑山琰禪師法嗣

臨安府凈慈偃溪廣聞禪師

侯官林氏之子。參訪浙翁禪師。浙翁禪師舉趙州（Zhaozhou，禪宗大師）洗缽盂（bowl）的話頭。禪師將要開口，浙翁禪師立刻制止了他。平生疑慮障礙頓時冰釋。紹定戊子年，出世住持凈慈寺。上堂說法：舉趙州禪師開示大眾說：『老僧三十年前，在南方火爐頭，有個無賓主腳。直至如今，無

【English Translation】 English version: The Master said, 'There are no debt collectors at the door.' He showed signs of illness, gathered the assembly, and entrusted them with his affairs. With a snap of his fingers, he said, 'This is my farewell to you all.' The assembly requested a verse. He took up a brush and wrote, 'A lamp is in sight, no more words to say. The great earth is level and still, the void bursts open.' Then he quietly passed away. He lived for eighty years. His complete body stupa was built on the summit of the peak.

Zen Master Dongsou Zhongying of Jingci Temple in Hangzhou

Entering the hall, he said, 'Absolutely avoid seeking elsewhere, no need to seek within yourself. It is lively and unrestrained, there is release and there is gathering.' What is it? 'One leaf falls, and the world knows autumn.'

Dharma heir of Zen Master Jian of Jingci Temple

Zen Master Wuchu Daguan of Yuwang Temple in Qingyuan Prefecture

A son of the Lu family of Yin County. He visited Beijian at Nanping, and their exchanges were perfectly aligned. After assuming abbacy, he entered the hall and said, 'One winter, two winters, you and I, you and I, secretly laughing, openly emptying.' Although it is ordinary home cooking, who knows there are worms in the rice? Last night, a good wind blew and broke a pine branch in front of the door.' Entering the hall, he said, 'The affairs of countless kalpas (kalpa, an extremely long unit of time) are only in this moment. If you don't cut it off decisively, the Big Dipper will shift and the stars will move.' He raised his staff and struck, saying, 'Flowers must bloom overnight, don't wait for the morning breeze to blow.' Entering the hall, he said, 'The true lineage of Bodhidharma (Bodhidharma, the founder of Zen Buddhism), the key point for monks. Filling the void, there is no escape.' It is laughable that those deluded beings, in broad daylight, open their eyes but only doze off. There is also an old man with a yellow face, who does not know good from bad, entering the mud and water, yet saying that at Dīpankara Buddha's (Dīpankara Buddha, a past Buddha) place, I obtained no dharma, yet he gave me a vyākarana (vyākarana, prediction of Buddhahood). Why carve a wound in good flesh, seeking a stem for empty flowers?' After all, how is it? 'Siddheśvara (siddheśvara, accomplishment of freedom).' After his passing, the stupa was built next to the hermitage west of the temple.

Dharma heir of Zen Master Yan of Jingshan Temple

Zen Master Guangwen of Yanxi Temple in Jingci Temple, Lin'an Prefecture

A son of the Lin family of Houguan. He visited Zen Master Zheweng. Zen Master Zheweng raised the story of Zhaozhou (Zhaozhou, a Zen master) washing his bowl. As the Master was about to speak, Zen Master Zheweng immediately stopped him. The doubts and obstacles of his life were instantly resolved. In the year of Shaoding Wuzi, he emerged to become the abbot of Jingci Temple. Entering the hall, he raised the words of Zen Master Zhaozhou addressing the assembly, saying, 'Thirty years ago, this old monk was at the stove in the South, with a guestless and hostless foot. Until now, no

人舉著。師拈曰。森羅萬象明暗色空日夜舉揚。趙州古佛不是不知。只為貪程太速。上堂。十字街頭石幢子。無你遮護處。一聲江上侍郎來。無你𢌞避處。衲僧家朝出暮入。腳前腳后也須子細。忽然筑著磕著。凈慈拄杖別有分付。上堂。趙州喫茶去。金牛吃飯來。龍門多上客。有人續得末後句。許法入阿字法門。上堂。舉王常侍與米和尚相見因緣頌曰。機輪活脫走珠盤。妙處都盧在筆端。豎起依然還放下。靈鋒寶劍倚天寒。景定四年示寂。

東山源禪師

頌蜆子和尚曰。紙錢堆里可憐生。臭口才開便葛藤。蕩盡鬼家窮活計。至今古廟絕人行。

婺州雙林介石朋禪師

舉明招天寒上堂。眾才集。招曰。風頭稍硬。不是汝安身立命處。且歸暖室商量。便歸方丈。大眾隨至立定。招又曰。才到暖室。便見瞌睡。以拄杖一時趁下。師頌曰。稍硬風頭早已乖。更將暖處自沉埋。反令千古成軌跡。枉吃羅山白飯來。

臨安府徑山淮海原肇禪師

通州潘氏子。參浙翁。翁問。何處人。師曰淮人。曰泗州大聖為甚麼在楊州出現。師曰。今日又在杭州撞著。曰且得沒交涉。師曰。自遠趨風。翁以師警敏。欲大激發。未容參堂。才見便曰。下一轉語來。師擬開口。翁便喝。師呈頌。末有曰。空教回首

【現代漢語翻譯】現代漢語譯本：有人舉著（某物）。禪師拈起（它）說：『森羅萬象（宇宙萬物），明暗色空（各種現象），日夜都在顯現。趙州古佛（指趙州禪師）不是不知道，只是因為貪圖快速。』上堂開示：『十字街頭的石幢子（石碑），沒有你遮蔽守護的地方。一聲江上的侍郎來了，沒有你躲避的地方。』『衲僧（僧人）們早出晚歸，腳前腳后也要仔細。忽然碰到磕到，凈慈（禪寺名）的拄杖另有安排。』上堂開示：『趙州（禪師）說「喫茶去」，金牛（指牛頭法融禪師）吃飯來。龍門（地名）有很多香客，有人能續上最後一句，就允許進入阿字法門（指真言宗的教法）。』上堂開示：『舉王常侍與米和尚相見的因緣，並作頌說：機輪運轉靈活，像珠子在盤中滾動，妙處都在筆端。豎起放下，靈鋒寶劍倚天寒。』景定四年圓寂。

東山源禪師

頌蜆子和尚：『紙錢堆里可憐生，臭口才開便葛藤（糾纏不清）。蕩盡鬼家的窮困活計，至今古廟絕無人行。』

婺州雙林介石朋禪師

舉明招天寒上堂。大眾才聚集，明招禪師說：『風頭稍硬，不是你們安身立命的地方，且回暖室商量。』便回方丈。大眾跟隨至方丈站定。明招禪師又說：『才到暖室，便見瞌睡。』用拄杖一時趕下。禪師作頌說：『稍硬風頭早已不對，更將暖處自沉埋。反令千古成軌跡，枉吃羅山白飯來。』

臨安府徑山淮海原肇禪師

通州潘氏之子。參訪浙翁（禪師）。浙翁問：『哪裡人？』禪師說：『淮人。』浙翁說：『泗州大聖（指僧伽大師）為什麼在揚州出現？』禪師說：『今日又在杭州撞著。』浙翁說：『且得沒交涉。』禪師說：『自遠趨風。』浙翁認為禪師警覺敏銳，想要大大激發他，不讓他進入禪堂參禪，才見面就說：『下一轉語來。』禪師想要開口，浙翁便喝止。禪師呈上頌，最後有句說：『空教回首』

【English Translation】 English version: Someone was holding (something). The Master picked it up and said, 'The myriad phenomena (all things in the universe), the brightness and darkness, form and emptiness (various phenomena), are all manifested day and night. Ancient Buddha Zhaozhou (referring to Zen Master Zhaozhou) doesn't not know this, but he is just too greedy for speed.' Ascending the hall to give instruction: 'The stone pillar (stone tablet) at the crossroads has no place for you to shield and protect. With the sound of the Vice Minister coming from the river, there is no place for you to escape.' 'Monks go out early and return late, and must be careful with each step. If you suddenly bump into something, the staff of Jingci (name of a Zen temple) has other arrangements.' Ascending the hall to give instruction: 'Zhaozhou (Zen Master) said, 'Go drink tea,' Jinniu (referring to Zen Master Niutou Farong) comes to eat rice. There are many pilgrims at Longmen (place name), and if someone can continue the last sentence, they will be allowed to enter the A-character Dharma gate (referring to the teachings of Shingon Buddhism).' Ascending the hall to give instruction: 'Citing the karmic connection of Wang Changshi meeting with Monk Mi, and composing a verse saying: The machine wheel turns flexibly, like beads rolling in a plate, the wonderful points are all at the tip of the pen. Raising and lowering it, the sharp sword leans against the sky, cold.' He passed away in the fourth year of Jingding.

Zen Master Yuan of Dongshan

Ode to Monk Xianzi: 'Pitifully born in a pile of paper money, the stinky mouth just opens and becomes entangled (unclear). Sweeping away the poor livelihood of the ghost family, to this day the ancient temple is deserted.'

Zen Master Jieshi Peng of Shuanglin, Wuzhou

Citing Mingzhao ascending the hall on a cold day. When the assembly gathered, Zen Master Mingzhao said, 'The wind is a bit strong, not a place for you to settle down, let's go back to the warm room to discuss.' Then he returned to his abbot's room. The assembly followed and stood still. Zen Master Mingzhao then said, 'Just arrived in the warm room, and I see drowsiness.' He drove them down with his staff. The Zen Master composed a verse saying, 'The slightly strong wind was already wrong, and even buried himself in the warm place. On the contrary, it has become a trace for thousands of years, eating the white rice of Luoshan in vain.'

Zen Master Yuanzhao of Huaihai, Jingshan, Lin'an Prefecture

The son of the Pan family of Tongzhou. Visited Zen Master Zhe Weng. Zhe Weng asked, 'Where are you from?' The Zen Master said, 'From Huai.' Zhe Weng said, 'Why did the Great Sage of Sizhou (referring to Monk Sengqie) appear in Yangzhou?' The Zen Master said, 'Today I bumped into him again in Hangzhou.' Zhe Weng said, 'It's irrelevant.' The Zen Master said, 'Coming from afar to follow the wind.' Zhe Weng thought the Zen Master was alert and sharp, wanting to greatly inspire him, not allowing him to enter the Zen hall to practice Zen, and as soon as he saw him, he said, 'Give me the next turning phrase.' The Zen Master wanted to open his mouth, but Zhe Weng stopped him with a shout. The Zen Master presented a verse, with the last sentence saying, 'In vain to turn back.'

望長安。翁曰。者里是甚麼所在。師曰。謝和尚掛搭。始許入室。

弁山阡禪師

頌李翱參藥山因緣曰。貴耳而賤目。背手抽金鏃。仰面看青天。箭過新羅國。

臨安府靈隱大川普濟禪師

明州奉化人。題世尊出山相曰。龍章鳳質出王宮。肘露衣穿下雪峰。智愿必空諸有界。不知諸有幾時空。纂修五燈會元二十卷。行世。

育王瑞禪師法嗣

慶元府瑞巖無量崇壽禪師

臘八上堂。舉世尊睹明星悟道公案。頌曰。明星一見眼皮穿。漢語胡言萬萬千。暴富乞兒休說夢。誰家灶里火無煙。

天童派禪師法嗣

無境徹禪師

舉巖頭因僧問塵中如何辨主。頭曰。銅砂鑼里滿盛油。頌曰。百萬雄兵入漢關。威如猛虎陣如山。單刀直取顏良首。不是關公也大難。

天童觀禪師法嗣

平江府虎丘[仁-二+幻]堂善濟禪師

贊魚籃觀音像曰。雲鬢濃妝苦強顏。為他閑事入塵寰。𢹂來活底無人買。只作尋常死貨看。

天童穎禪師法嗣

臨安府靈隱荊叟如玨禪師

婺州人。因癡鈍室中問如何是佛。師曰。爛冬瓜。仍頌曰。如何是佛爛冬瓜。咬著冰霜透齒牙。根蒂雖然無窖子。一年一度一開花。住後上堂。新歲擊新鼓。普施新法雨。萬

【現代漢語翻譯】現代漢語譯本望長安（Chang'an，唐代首都）。老翁問道：『這裡是什麼地方？』禪師說：『感謝和尚允許我掛單（指雲遊僧人寄宿寺廟）。這才允許我進入禪房。』

弁山阡禪師

讚頌李翱參訪藥山（Yaoshan）的因緣說：『重視聽來的，輕視看到的。揹著手抽出金箭。仰面看青天。箭已飛過新羅國（Xinluo guo，古代朝鮮半島國家）。』

臨安府靈隱大川普濟禪師

明州奉化人。題世尊出山相曰：『龍章鳳姿走出王宮。肘部裸露，衣衫破舊，從雪峰山下來。以智慧發願要空盡所有存在之界。不知所有存在何時才能空。』纂修《五燈會元》二十卷，流傳於世。

育王瑞禪師法嗣

慶元府瑞巖無量崇壽禪師

臘八節上堂。舉世尊睹明星悟道公案。頌曰：『明星一見，眼皮穿透。漢語胡語，千千萬萬。暴發戶乞丐休說夢話。誰家灶里沒有煙火？』

天童派禪師法嗣

無境徹禪師

舉巖頭因僧人問：『塵世中如何辨別主人？』巖頭說：『銅砂鑼里盛滿油。』頌曰：『百萬雄兵進入漢中關。威猛如虎，陣勢如山。單刀直取顏良首級。不是關公也太難。』

天童觀禪師法嗣

平江府虎丘[仁-二+幻]堂善濟禪師

贊魚籃觀音像曰：『雲鬢濃妝，苦苦強顏歡笑。爲了他人閑事進入塵世。攜來活魚無人買。只當尋常死魚看待。』

天童穎禪師法嗣

臨安府靈隱荊叟如玨禪師

婺州人。因癡鈍室中問：『如何是佛？』師曰：『爛冬瓜。』仍頌曰：『如何是佛？爛冬瓜。咬著冰霜，透徹牙齒。根蒂雖然沒有窖藏。一年一度一開花。』住持後上堂。新年敲響新鼓。普遍降下新的法雨。萬

【English Translation】 English version Looking towards Chang'an (Chang'an, the capital of the Tang Dynasty). An old man asked: 'What is this place?' The Chan master said: 'Thank the monks for allowing me to stay overnight (referring to wandering monks lodging in temples). Only then am I allowed to enter the meditation room.'

Chan Master Qian of Bian Mountain

In praise of the karmic connection of Li Ao visiting Yaoshan (Yaoshan): 'Valuing what is heard, and belittling what is seen. Drawing a golden arrow from behind the back. Looking up at the blue sky. The arrow has flown past Silla (Xinluo guo, an ancient Korean kingdom).'

Chan Master Dachuan Puji of Lingyin Temple in Lin'an Prefecture

A native of Fenghua in Mingzhou. Inscription on the portrait of Shakyamuni Buddha emerging from the mountain: 'With dragon-like features and phoenix-like bearing, he emerged from the royal palace. Elbows exposed and clothes torn, he descended from Snow Peak Mountain. With wisdom, he vowed to empty all realms of existence. I wonder when all existence will be emptied.' He compiled the twenty-volume 'Wudeng Huiyuan' (Compendium of Five Lamps), which is circulated in the world.

Lineage of Chan Master Rui of Yuwang Temple

Chan Master Wuliang Chongshou of Ruiyan Temple in Qingyuan Prefecture

Ascending the hall on the eighth day of the twelfth lunar month. He cited the public case of Shakyamuni Buddha's enlightenment upon seeing the morning star. He praised: 'The moment the morning star is seen, the eyelids are pierced through. Chinese and barbarian languages, countless. The nouveau riche beggar should stop dreaming. Whose stove has no smoke?'

Lineage of Chan Masters of the Tiantong Sect

Chan Master Wujing Che

He cited Yantou's response to a monk's question: 'How to distinguish the master in the dusty world?' Yantou said: 'A copper sand gong filled with oil.' He praised: 'A million soldiers enter the Hanzhong Pass. Majestic as tigers, the formation like a mountain. Taking Yan Liang's head with a single blade. It would be very difficult even for Guan Gong.'

Lineage of Chan Master Guan of Tiantong Temple

Chan Master Shanjii of Huqiu [仁-二+幻]tang in Pingjiang Prefecture

Praising the image of the Guanyin with a Fish Basket: 'Cloud-like hair and heavy makeup, forcing a smile. Entering the dusty world for the sake of others' affairs. Bringing live fish, but no one buys them. Only treating them as ordinary dead goods.'

Lineage of Chan Master Ying of Tiantong Temple

Chan Master Jingsou Rujue of Lingyin Temple in Lin'an Prefecture

A native of Wuzhou. Because of his dullness, he asked in the room: 'What is Buddha?' The master said: 'Rotten winter melon.' He then praised: 'What is Buddha? A rotten winter melon. Biting into the ice and frost, piercing the teeth. Although the roots have no cellar. It blooms once a year.' After residing, ascending the hall. The new year strikes the new drum. Universally bestowing new Dharma rain. Ten thousand

物盡從新。一一就規矩。普賢大士忻歡乘時。打開門戶。放出白象王。遍地無尋處。拈拄杖曰。惟有者個。不屬故新。等閑開口。吞卻法身。擲下曰。是甚麼千年桃核里。元是舊時仁。

萬壽觀禪師法嗣

杭州黃龍無門慧開禪師

本郡梁氏子。參月林看無字話。久無省發。乃奮志自誓。脅不沾席。一日法座邊立聞鼓聲有看。作偈曰。青天白日一聲雷。大地群生眼豁聞。萬象森羅齊稽首。須彌𨁝跳舞三臺。次日入室。欲通所得。林遽曰。何處見神見鬼來。師便喝。林亦喝。師又喝。淳祐六年。奉旨開山護國仁王寺。上堂。是非長短耳邊風。切莫于中覓異同。要得八風吹不動。故教心地等虛空。慈雲老人只解順水張帆。不能逆風把柁。黃龍又且不然。是非都去了。是非里薦取。何故聻。幾度黑風翻大海。未曾聞道釣舟傾。屬歲大旱。宋理宗召師祈雨。還而默坐。帝遣內侍問之。師曰。寂然不動。感而遂通。既而大雨。賜號佛眼禪師。

潭州石霜竹巖妙印禪師

對月看經偈曰。未動舌頭文彩露。五千余卷一時周。若言待月重開卷。敢保驢年未徹頭。

南嶽下十九世

徑山珍禪師法嗣

杭州徑山元叟行端禪師

臨安何氏子。生而秀㧞。過目成誦。十二歲化成院出家。

【現代漢語翻譯】現代漢語譯本：事物用盡了就應該煥然一新。一切都遵循規矩。普賢大士（Samantabhadra，象徵菩薩行愿的大菩薩）歡喜地抓住時機，打開門戶，放出白象王（象徵普賢菩薩的坐騎，也象徵菩薩的願行），卻發現遍地都找不到它的軌跡。於是拈起拄杖說：『只有這個（指拄杖），不屬於新與舊的範疇。』隨便一開口，就吞沒了法身（Dharmakaya，佛的法性之身）。擲下拄杖，問道：『這是什麼？』原來是千年的桃核里，依舊是舊時的仁義。

萬壽觀禪師的法嗣

杭州黃龍無門慧開禪師

是本郡梁氏之子。參學月林禪師，參看『無』字話頭（一種禪宗的參禪方法）。很久都沒有領悟，於是奮發立誓，身體不沾席而臥。一日，在法座邊站立時，聽到鼓聲有所感悟，作偈說：『霹靂一聲雷，大地眾生眼豁開。萬象森羅齊稽首，須彌（Sumeru，佛教中的須彌山，世界的中心）踴躍舞三臺。』次日入室，想要表達自己的所得，月林禪師突然說：『從哪裡見到神見到鬼來了？』慧開禪師便喝斥一聲，月林禪師也喝斥一聲，慧開禪師又喝斥一聲。淳祐六年，奉旨開山護國仁王寺。上堂說法：『是非長短耳邊風，切莫于中覓異同。要得八風（利、衰、毀、譽、稱、譏、苦、樂）吹不動，故教心地等虛空。』慈雲老人只懂得順水張帆，不能逆風把舵。黃龍禪師卻不是這樣，是非都過去了，要在是非中薦取（領悟）。為什麼呢？幾度黑風翻大海，未曾聞道釣舟傾。』那年大旱，宋理宗召慧開禪師祈雨，回來后默然靜坐。皇帝派內侍詢問原因，慧開禪師說：『寂然不動，感而遂通。』不久就下起了大雨，皇帝賜號佛眼禪師。

潭州石霜竹巖妙印禪師

對月看經偈說：『未動舌頭文彩露，五千余卷一時周。若言待月重開卷，敢保驢年未徹頭。』

南嶽下十九世

徑山珍禪師的法嗣

杭州徑山元叟行端禪師

是臨安何氏之子，生來就聰慧出衆，過目成誦。十二歲在化成院出家。

【English Translation】 English version: When things are used up, they should be renewed. Everything follows the rules. Great Bodhisattva Samantabhadra (普賢大士, the Bodhisattva symbolizing the vows and practices of all Buddhas) joyfully seizes the opportunity, opens the gate, and releases the White Elephant King (白象王, symbolizing the mount of Samantabhadra, also symbolizing the vows and practices of the Bodhisattva), only to find that it cannot be found anywhere. Then, picking up the staff, he says: 'Only this (referring to the staff) does not belong to the category of new or old.' Casually opening his mouth, he swallows the Dharmakaya (法身, the Dharma body of the Buddha). Throwing down the staff, he asks: 'What is this?' It turns out to be in the thousand-year-old peach pit, still the old benevolence.

Successor of Chan Master Wanshou Guan

Chan Master Wumen Huikai of Huanglong in Hangzhou

He was the son of the Liang family in this prefecture. He studied with Chan Master Yuelin, contemplating the 'Wu' character koan (無字話, a Zen practice). For a long time, he had no enlightenment, so he resolved to make a vow, not allowing his body to touch the mat while sleeping. One day, while standing beside the Dharma seat, he was enlightened by the sound of the drum, composing a verse: 'A thunderclap, the eyes of all beings on earth open wide. All phenomena respectfully bow, Sumeru (須彌, Mount Sumeru, the center of the Buddhist universe) leaps and dances on the three platforms.' The next day, he entered the room, wanting to express what he had gained. Chan Master Yuelin suddenly said: 'Where did you see gods and ghosts?' Chan Master Huikai then shouted, and Chan Master Yuelin also shouted, and Chan Master Huikai shouted again. In the sixth year of Chunyou, he was ordered to open the mountain and establish the Huguo Renwang Temple. He said in his Dharma talk: 'Right and wrong, long and short, are like wind in the ears, do not seek differences within them. To be unmoved by the eight winds (利、衰、毀、譽、稱、譏、苦、樂, gain, loss, defamation, praise, fame, ridicule, suffering, and joy), one must make the mind equal to emptiness.' Old Man Ciyun only knows how to raise the sail with the current, but cannot steer against the wind. Chan Master Huanglong is not like that, right and wrong have all passed, one must recognize (enlightenment) within right and wrong. Why? Several times the black wind overturns the great sea, but I have never heard of a fishing boat capsizing.' That year there was a great drought, and Emperor Lizong of Song summoned Chan Master Huikai to pray for rain. After returning, he sat in silence. The emperor sent a eunuch to ask the reason, and Chan Master Huikai said: 'Still and unmoving, it is felt and then penetrates.' Soon after, it rained heavily, and the emperor bestowed the title of Chan Master Foyan (佛眼禪師).

Chan Master Miaoyin of Zhuyan, Shishuang in Tanzhou

His verse on reading the scriptures by moonlight says: 'Before the tongue moves, the literary brilliance is revealed, more than five thousand scrolls are completed at once. If you say you will wait for the moon to reopen the scrolls, I dare to guarantee that you will not understand until the year of the donkey.'

Nineteenth generation under Nanyue

Successor of Chan Master Zhen of Jingshan

Chan Master Yuansou Xingduan of Jingshan in Hangzhou

He was the son of the He family in Lin'an, born intelligent and outstanding, able to memorize everything he saw. He left home at the age of twelve at Huacheng Temple.

越六年受具。聞藏叟唱道徑山。乃往依之。叟問。何處人。師曰。臺州。叟便喝。師展坐具。叟又喝。師收坐具。叟曰。放汝三十棒參堂去。師于言下頓悟。一日侍次。叟曰。我泉南無僧。師曰。和尚聻。叟便棒。師接住曰。莫道無僧好。叟頷之。已而叟告寂。師至凈慈。依石林鞏。鞏命掌記室。復參雪巖。巖問何處來。師曰兩浙。巖曰。因甚語言不同。師曰。合取臭口。巖曰。獺徑橋高。集云峰峻。未識書記在。師拍手曰。鴨吞螺螄。眼睛突出。巖笑顧謂侍者曰。點好茶來。師曰。也不消得。大德庚子。出世湖之資福。特旨賜號。次遷天竺。又遷靈隱。復補徑山。凡三被金襕之賜。聲光藹著。僧問。月旦清晨升寶座。請師先祝萬年春。師曰。麒麟出。鳳凰現。曰祝聖一句蒙師指。向上宗乘事若何。師曰。冬瓜直侗儱。瓠子曲彎彎。曰祇如臺山婆。凡有僧問。臺山路向甚麼處去。婆云。驀直去。僧才行。婆云。好個師僧。便恁么去。未審婆子具甚麼眼目。師曰瞎。曰趙州道婆子被我勘過了也。意旨如何。師曰。賊是小人。僧禮拜。師便喝。問如何是祖師西來意。師曰。草鞋無跟。問如何是寔頭一句。師曰。刀砍不入。曰如何是虛頭一句。師曰。火燒不著。曰如何是不虛不寔一句。師曰。切忌從他覓。迢迢與我疏。問大

【現代漢語翻譯】現代漢語譯本：

六年之後，他受了具足戒（佛教中的正式出家戒律）。聽說藏叟禪師在徑山說法，便前去依止。藏叟禪師問：『你是哪裡人？』禪師回答：『臺州人。』藏叟禪師便喝斥一聲。禪師展開坐具（禪修時用的墊子）。藏叟禪師又喝斥一聲。禪師收起坐具。藏叟禪師說：『放你三十棒，去參堂（禪堂）。』禪師在（藏叟禪師）的言語下頓悟。一天，禪師在藏叟禪師身邊侍奉，藏叟禪師說：『我泉南沒有僧人。』禪師說：『和尚您算什麼？』藏叟禪師便打了他一下。禪師接住（禪杖）說：『不要說沒有僧人好。』藏叟禪師點頭認可。不久之後，藏叟禪師圓寂。禪師前往凈慈寺，依止石林鞏禪師。石林鞏禪師命他掌管記室（文書）。禪師又參訪雪巖禪師。雪巖禪師問：『你從哪裡來？』禪師回答：『兩浙（浙江一帶）。』雪巖禪師說：『為什麼語言不同？』禪師說：『閉上你的臭嘴。』雪巖禪師說：『獺徑橋高，集云峰峻，不知道書記（指禪師）在哪裡？』禪師拍手說：『鴨子吞螺螄，眼睛都突出來了。』雪巖禪師笑著回頭對侍者說：『點好茶來。』禪師說：『也不用了。』大德庚子年，禪師出任湖州資福寺住持，朝廷特旨賜予稱號。之後遷往天竺寺，又遷往靈隱寺，又補任徑山寺住持。總共三次被賜予金襕袈裟（高級僧侶的象徵），聲名遠播。有僧人問：『月旦清晨升寶座，請禪師先祝萬年春。』禪師說：『麒麟出現，鳳凰顯現。』（僧人）說：『祝聖（祝願皇帝）一句蒙師指，向上宗乘（禪宗）事若何？』禪師說：『冬瓜直溜溜，葫蘆彎彎曲曲。』（僧人）說：『比如臺山婆（臺山的一位老婦人），凡是有僧人問，臺山的路往哪裡去？婆子就說：『一直走。』僧人才剛走，婆子就說：『好個師僧，就這樣走了。』不知道婆子有什麼樣的眼力？』禪師說：『瞎。』（僧人）說：『趙州禪師說婆子被我勘破了。』意旨如何？』禪師說：『賊是小人。』僧人禮拜。禪師便喝斥一聲。問：『如何是祖師西來意（禪宗的根本宗旨）？』禪師說：『草鞋沒有後跟。』問：『如何是真實的一句？』禪師說：『刀砍不入。』（僧人）說：『如何是虛假的一句？』禪師說：『火燒不著。』（僧人）說：『如何是不虛不實的一句？』禪師說：『切忌從他覓，迢迢與我疏（千萬不要向外尋求，那樣只會離我越來越遠）。』問：『大』

【English Translation】 English version:

After six years, he received the full monastic precepts (formal ordination in Buddhism). Hearing that Zen Master Cangsou was teaching at Jingshan (a mountain in China), he went to rely on him. Zen Master Cangsou asked: 'Where are you from?' The Zen Master replied: 'Taizhou (a city in China).' Zen Master Cangsou then shouted. The Zen Master spread out his sitting cloth (used for meditation). Zen Master Cangsou shouted again. The Zen Master put away his sitting cloth. Zen Master Cangsou said: 'I'll give you thirty blows and send you to the meditation hall.' The Zen Master had a sudden enlightenment under (Zen Master Cangsou's) words. One day, while the Zen Master was attending to Zen Master Cangsou, Zen Master Cangsou said: 'There are no monks in Quanzhou (a city in China).' The Zen Master said: 'What about you, Master?' Zen Master Cangsou then struck him. The Zen Master caught (the staff) and said: 'Don't say there are no good monks.' Zen Master Cangsou nodded in agreement. Soon after, Zen Master Cangsou passed away. The Zen Master went to Jingci Temple and relied on Zen Master Shilin Gong. Zen Master Shilin Gong ordered him to manage the records office (documents). The Zen Master then visited Zen Master Xueyan. Zen Master Xueyan asked: 'Where do you come from?' The Zen Master replied: 'Liangzhe (the Zhejiang area).' Zen Master Xueyan said: 'Why is your language different?' The Zen Master said: 'Shut your stinky mouth.' Zen Master Xueyan said: 'The Otter Path Bridge is high, and the Jiyun Peak is steep. I don't know where the secretary (referring to the Zen Master) is?' The Zen Master clapped his hands and said: 'A duck swallowing a snail, its eyes are bulging out.' Zen Master Xueyan smiled and turned to the attendant, saying: 'Bring some good tea.' The Zen Master said: 'There's no need.' In the Gengzi year of the Dade era, the Zen Master became the abbot of Zifu Temple in Huzhou (a city in China), and the imperial court specially bestowed a title. Later, he moved to Tianzhu Temple, then to Lingyin Temple, and then was appointed abbot of Jingshan Temple again. He was granted the golden kasaya (symbol of high-ranking monks) three times in total, and his reputation spread far and wide. A monk asked: 'Ascending the precious seat on the clear morning of the first day of the month, please Master first wish for ten thousand years of spring (wish the emperor a long life).' The Zen Master said: 'The Qilin (a mythical creature) appears, and the Phoenix manifests.' (The monk) said: 'I beg the Master to point out the sentence of wishing the sage (the emperor), what about the matter of the upward lineage (Zen Buddhism)?' The Zen Master said: 'The winter melon is straight and smooth, and the gourd is curved.' (The monk) said: 'For example, the Taishan woman (an old woman in Taishan), whenever a monk asks, 'Where does the road to Taishan go?' The woman would say: 'Go straight ahead.' As soon as the monk left, the woman would say: 'What a good monk, just leaving like that.' I wonder what kind of vision the woman has?' The Zen Master said: 'Blind.' (The monk) said: 'Zen Master Zhaozhou said that the woman had been seen through by me.' What is the meaning?' The Zen Master said: 'A thief is a petty person.' The monk bowed. The Zen Master then shouted. Asked: 'What is the meaning of the Patriarch's coming from the West (the fundamental purpose of Zen Buddhism)?' The Zen Master said: 'Straw sandals have no heels.' Asked: 'What is the true sentence?' The Zen Master said: 'A knife cannot cut it.' (The monk) said: 'What is the false sentence?' The Zen Master said: 'Fire cannot burn it.' (The monk) said: 'What is the sentence that is neither true nor false?' The Zen Master said: 'Beware of seeking it from others, the further you seek, the further you are from me.' Asked: 'Great'

通智勝佛。十劫坐道場。佛法不現前。不得成佛道。西天廣額旃陀羅。放下屠刀。因甚便道。我是千佛一數。師曰。水流江漢去。云向帝鄉歸。問如何是正法眼藏。師曰。十字街頭石敢當。曰莫者便是么。師曰。月似彎弓。少雨多風。上堂。心不是佛。兔馬有角。智不是道。牛羊無角。驀拈拄杖。劃一劃曰。一夜落花雨。滿城流水香。臘八上堂。未到雪山腳跟下。好與三十。既到雪山腳跟下。好與三十。夜來見明星腳跟下。好與三十。更有三十。山僧自吃。釋迦老子無分。何也。有功者賞。上堂。盡大地是一碗燈。三世諸佛。六代祖師。天下老和尚。在燈里橫屍露骨。進一步筑碎釋迦胸門。退一步踏折達磨脊樑。不進不退。坐在臨濟德山鼻尖上。且作么生得平展去。良久曰。海枯終見底。人死不知心。上堂。秋山削玉。秋水磨銅。南北東西活路通。一隻草鞋健似虎。一條錫杖獰如龍。忽然撞著定上座。道無位真人與非無位真人相去多少。切忌無言滿面紅。師嘗勘一新到曰。何方聖者甚處靈祇。曰臨朕砧。師曰。杜撰禪和。如麻似粟。參堂去。又勘一僧曰。棋盤石斫。破汝腦門。缽盂池浸。爛汝腳板。僧擬議。師便喝。又勘一僧曰。劈開華岳連天秀。放出黃河徹底清。即且置。平寔地上道將一句來。僧擬開口。師便打。

【現代漢語翻譯】現代漢語譯本通智勝佛（過去佛名）。十劫（極長的時間單位）坐道場，佛法不現前，不得成佛道。西天廣額旃陀羅（印度種族名，此處指屠夫），放下屠刀，因甚（為何）便道，『我是千佛一數』？師曰：『水流江漢去，云向帝鄉歸。』問：『如何是正法眼藏（佛法精髓）？』師曰：『十字街頭石敢當（鎮邪之物）。』曰：『莫者（難道）便是么？』師曰：『月似彎弓，少雨多風。』上堂：『心不是佛，兔馬有角；智不是道，牛羊無角。』驀拈（突然拿起）拄杖，劃一劃曰：『一夜落花雨，滿城流水香。』臘八上堂：『未到雪山腳跟下，好與三十（棒）；既到雪山腳跟下，好與三十（棒）；夜來見明星腳跟下，好與三十（棒）；更有三十（棒），山僧自吃，釋迦老子（釋迦牟尼佛的俗稱）無分。』何也？『有功者賞。』上堂：『盡大地是一碗燈，三世諸佛（過去、現在、未來諸佛），六代祖師（禪宗六祖），天下老和尚，在燈里橫屍露骨。進一步筑碎釋迦胸門，退一步踏折達磨（菩提達摩）脊樑。不進不退，坐在臨濟（臨濟宗創始人）德山（唐代禪師）鼻尖上。』且作么生（如何）得平展去？良久曰：『海枯終見底，人死不知心。』上堂：『秋山削玉，秋水磨銅，南北東西活路通。一隻草鞋健似虎，一條錫杖獰如龍。』忽然撞著定上座，道：『無位真人（指超越世俗的人）與非無位真人相去多少？』切忌無言滿面紅。師嘗勘（考察）一新到曰：『何方聖者甚處靈祇（神靈）？』曰：『臨朕砧（比喻危險境地）。』師曰：『杜撰禪和（胡說八道的僧人），如麻似粟，參堂去。』又勘一僧曰：『棋盤石斫（砍），破汝腦門；缽盂池浸（泡），爛汝腳板。』僧擬議，師便喝。又勘一僧曰：『劈開華岳（華山）連天秀，放出黃河徹底清，即且置（放在一邊）。平寔（平實）地上道將一句來。』僧擬開口，師便打。

【English Translation】 English version Tongzhishèng Buddha (name of a past Buddha). He sat in the Bodhimanda (place of enlightenment) for ten kalpas (extremely long time units), but the Buddha-dharma (Buddha's teachings) did not appear, and he could not attain Buddhahood. A broad-browed Chandala (Indian caste, here referring to a butcher) from the Western Lands, having laid down his butcher knife, why did he say, 'I am one of the thousand Buddhas?' The master said, 'The water flows to the Yangtze and Han rivers, the clouds return to the imperial homeland.' Asked, 'What is the Eye-Treasury of the True Dharma (essence of Buddhism)?' The master said, 'The Stone Daredevil (a warding-off evil object) at the crossroads.' Asked, 'Is that it?' The master said, 'The moon is like a drawn bow, little rain and much wind.' Ascending the hall: 'The mind is not the Buddha, rabbits and horses have horns; wisdom is not the Way, cattle and sheep have no horns.' Suddenly picking up his staff, he drew a line and said, 'Overnight, falling flower rain, the fragrance of flowing water fills the city.' Ascending the hall on Laba (the eighth day of the twelfth lunar month): 'Before reaching the foot of Snow Mountain, give thirty (blows); having reached the foot of Snow Mountain, give thirty (blows); last night, seeing the morning star at the foot, give thirty (blows); and another thirty (blows), this monk eats himself, the old Shakyamuni (common name for Shakyamuni Buddha) has no share.' Why? 'Those who have merit are rewarded.' Ascending the hall: 'The entire earth is a bowl of lamp, the Buddhas of the three times (past, present, and future), the six generations of patriarchs (the sixth patriarch of Zen Buddhism), the old monks of the world, lie exposed as corpses in the lamp. Taking a step forward, shatter Shakyamuni's chest; taking a step back, break Bodhidharma's spine. Neither advancing nor retreating, sitting on the noses of Linji (founder of the Linji school) and Deshan (Tang Dynasty Zen master).』 How can it be flattened out? After a long silence, he said, 'The sea will eventually reveal its bottom, people die without knowing their minds.' Ascending the hall: 'Autumn mountains carve jade, autumn waters polish copper, the paths to life in the north, south, east, and west are open. A pair of straw sandals is as strong as a tiger, a tin staff is as fierce as a dragon.' Suddenly encountering a senior monk, he said, 'How much difference is there between a True Person without Position (referring to someone beyond the mundane) and a non-True Person without Position?' Be sure not to be speechless with a red face. The master once examined a newly arrived monk, saying, 'Which saint from what place, which spirit?' He replied, 'Facing the executioner's block (metaphor for a dangerous situation).' The master said, 'Fabricated Zen monks, like hemp and millet, go to the meditation hall.' He then examined another monk, saying, 'Chop the chessboard stone, break your head; soak in the alms bowl pond, rot your feet.' The monk hesitated, and the master immediately shouted. He then examined another monk, saying, 'Splitting open Mount Hua (Hua Mountain), connecting to the sky's beauty, releasing the Yellow River to be completely clear, put that aside. Speak a phrase from the plain ground.' The monk was about to speak, and the master struck him.

至正辛巳秋。示微疾。問侍僧曰。呼之曾已休。吸之尚未舍。寄同諸苦源。來者不來者。如何是來者不來者。侍僧無語。師良久曰。后五日看。至期夜分書偈曰。本無生滅。焉有去來。冰河發焰。鐵樹花開。投筆垂一足而化。奉全身窆于寂照塔院。

凈慈穎禪師法嗣

溫州江心一山了萬禪師

臨川金氏子。參東叟于南屏。偶經神祠。見紙灰隨風旋起。脫然忘所證。亟以白叟。叟詰之。無有疑滯。遂蒙印可。住后僧問。如何是江心景。師曰。寶塔凌空。曰如何是景中人。師曰。撥舟過岸。曰人境已蒙師指示。祝聖報恩句若何。師曰。傾盡此時心。同音歌萬壽。皇慶元年冬。遘疾坐化。

明州岳林栯堂益禪師

溫州人。上堂。古德道。我者里無法與人。只是據款結案。彰聖者里。亦無法與人。亦不據款結案。拈拄杖曰。如何是佛。赤腳踏蓮花。如何是佛向上事。雕樑畫棟。擲下拄杖。便歸方丈。二月十五日上堂。擊拂子曰。彰聖今日將三十年前冷灰中爆出烏豆。換老胡眼睛去也。喝一喝曰。設有一法過於涅槃。我此一喝。不作一喝用。

育王觀禪師法嗣

洪州仰山晦機元熙禪師

南昌唐氏子。與兄元齡。俱從進士業。元齡既登第。師遂祝髮。聞物初闡化玉幾。往依之。

【現代漢語翻譯】現代漢語譯本至正辛巳年秋，禪師略感不適，問侍奉的僧人說：『呼氣已盡，吸氣尚未停止，寄託于共同的諸苦之源。來者與不來者，如何是來者與不來者？』侍僧無言以對。禪師良久后說：『五日後再看。』到了約定的日子，夜裡寫下偈語說：『本無生滅，何來去來？冰河發焰，鐵樹花開。』寫完便放下筆，垂下一隻腳而圓寂。全身被安葬在寂照塔院。

凈慈穎禪師法嗣

溫州江心一山了萬禪師

臨川金氏之子。在南屏參拜東叟禪師。偶然經過神祠，看見紙灰隨著風旋轉升起，忽然忘卻了所證悟的境界，立即將此事稟告東叟禪師。東叟禪師詰問他，他毫無疑惑滯礙，於是得到東叟禪師的印可。住持寺院后，有僧人問：『如何是江心的景色？』禪師說：『寶塔聳立在空中。』僧人問：『如何是景色中的人？』禪師說：『劃船過岸。』僧人問：『人與境已經蒙受禪師的指示，祝聖報恩的語句該如何說？』禪師說：『傾盡此時的心意，同聲歌頌萬壽無疆。』皇慶元年冬天，禪師患病坐化。

明州岳林栯堂益禪師

溫州人。禪師上堂說法：『古德說，我這裡沒有法可以給人，只是按照條款結案。彰聖那裡，也沒有法可以給人，也不按照條款結案。』拿起拄杖說：『如何是佛？赤腳踏蓮花。如何是佛向上之事？雕樑畫棟。』扔下拄杖，便回到方丈。二月十五日上堂，敲擊拂塵說：『彰聖今日將三十年前冷灰中爆出的烏豆，換老胡的眼睛去也。』喝一聲說：『假設有一法勝過涅槃（Nirvana），我這一喝，不當作一喝來用。』

育王觀禪師法嗣

洪州仰山晦機元熙禪師

南昌唐氏之子。與兄長元齡，都以進士為業。元齡考中進士后，禪師於是剃髮出家。聽聞物初禪師在玉幾闡揚佛法，前往依止他。

【English Translation】 English version In the autumn of the Xin Si year of the Zhizheng era, the master showed a slight illness. He asked the attending monk, 'The exhalation has ceased, but the inhalation has not yet stopped, entrusting itself to the common source of all suffering. Those who come and those who do not come, what are those who come and those who do not come?' The attending monk was speechless. After a long while, the master said, 'Look again in five days.' When the appointed day arrived, he wrote a verse at night, saying, 'Originally there is no birth or death, so how can there be coming or going? Ice rivers emit flames, iron trees bloom.' After finishing writing, he put down his pen, lowered one foot, and passed away peacefully. His whole body was buried in the Jizhao Pagoda Courtyard.

Successor of Chan Master Ying of Jingci

Chan Master Yishan Liaowan of Jiangxin, Wenzhou

A native of the Jin family of Linchuan. He visited Chan Master Dongsou at Nanping. He happened to pass by a shrine and saw paper ashes swirling in the wind. He suddenly forgot what he had realized and immediately reported it to Dongsou. Dongsou questioned him, and he had no doubts or hesitations, so he was approved by Dongsou. After residing in the temple, a monk asked, 'What is the scenery of Jiangxin?' The master said, 'The pagoda soars into the sky.' The monk asked, 'What is the person in the scenery?' The master said, 'Rowing a boat across the shore.' The monk asked, 'The person and the scenery have already received the master's instructions, how should the words of blessing the sage and repaying kindness be spoken?' The master said, 'Pour out all the heart at this moment, and sing together the praises of longevity.' In the winter of the first year of Huangqing, the master fell ill and passed away while sitting in meditation.

Chan Master Yitang Yi of Yuelin, Mingzhou

A native of Wenzhou. The master ascended the hall and said, 'The ancient worthies said, 'I have no Dharma to give to people here, I just settle cases according to the rules.' At Zhangsheng, there is also no Dharma to give to people, and cases are not settled according to the rules.' He picked up his staff and said, 'What is Buddha? Barefoot stepping on lotus flowers. What is the upward matter of Buddha? Carved beams and painted pillars.' He threw down his staff and returned to his abbot's room. On the fifteenth day of the second month, he ascended the hall, struck the whisk and said, 'Zhangsheng today will take the black beans that burst out of the cold ashes thirty years ago and exchange them for the eyes of the old barbarian.' He shouted, 'Suppose there is a Dharma that surpasses Nirvana (Nirvana), I will not use this shout as a shout.'

Successor of Chan Master Guan of Yuwang

Chan Master Huiji Yuanxi of Yangshan, Hongzhou

A native of the Tang family of Nanchang. He and his elder brother Yuanling both pursued the profession of Jinshi (進士). After Yuanling passed the Jinshi examination, the master shaved his head and became a monk. Hearing that Chan Master Wuchu was expounding the Dharma at Yuji, he went to rely on him.

朝夕咨扣。盡發其秘。元貞二年。出世百丈。遷凈慈。上堂。雲門道個普字。盡大地人不奈何。殊不知雲門四棱塌地。當時若與震威一喝。待此老惡發。徐徐打個問訊道。莫怪觸忤好。非但救取此老。亦能振起雲門綱宗。雖然口是禍門。后遷徑山。未幾退歸百丈。大仰之徒。爭來請師。師不獲已。遂還仰山。居三年示寂。作偈擲筆而化。

凈慈聞禪師法嗣

杭州徑山云峰妙高禪師

福寧州人。參偃溪。一日溪舉牛過窗欞話。豁然有省。答曰。鯨吞海水盡。露出珊瑚枝。溪可之。住後上堂。世界未形。乾坤泰定。生佛未具。覿體全真。無端鏡容。大士鷹巢躍出。剺破面皮。早是遭人描邈。那更缺齒老胡。不依本分。遙望東震旦有大乘根器。迢迢十萬里來。意在攙行奪市。直得凰堂鼓響。阿閣鐘鳴。轉喉觸諱。插腳無門。合國難追。重遭訐露。新蔣山迫不得已。跨他船舷。入他界分。新官不理舊事。畢竟如何。拍禪床曰。戍樓靜貯千峰月。塞草閑鋪萬里秋。時有譭謗禪宗者。師爭之。遂趨京師。集諸宗徒廷辯。上宣進榻前。同百法論師仙林賜坐。使各持論。林曰。始從鹿野苑。終至䟦提河。於是二中間。未嘗談一字。五千余卷自何而來。師曰。一代時教如標月指。了知所標畢竟非月。林曰。如何是禪。

【現代漢語翻譯】現代漢語譯本：早晚都請教探究，完全揭示其中的奧秘。元貞二年，在百丈山顯揚佛法，后遷往凈慈寺。在凈慈寺上堂說法時，他說：『雲門宗說了一個『普』字，整個大地的人都無可奈何。』卻不知道雲門宗的四棱柱已經倒塌在地。當時如果用震威一喝，等這個老傢伙惡性發作，慢慢地打個問訊說：『莫怪我冒犯了您。』這樣非但能救出這個老傢伙，也能振興雲門宗的綱領宗旨。雖然口說是禍患之門。後來遷往徑山。沒多久又退回百丈山。大仰山的弟子們，爭著來請禪師回去。禪師不得已，於是回到仰山，住了三年後示寂。寫下偈語，扔掉筆而圓寂。

凈慈聞禪師的法嗣

杭州徑山云峰妙高禪師

是福寧州人，參學于偃溪禪師。一天，偃溪禪師舉『牛過窗欞』的話頭，他豁然開悟，回答說：『鯨魚吞盡海水，露出珊瑚枝。』偃溪禪師認可了他的見解。住持寺院後上堂說法：『世界尚未形成，乾坤安定。眾生和佛尚未顯現，當下就是完全的真如。無端端的，鏡容大士從鷹巢中躍出，劃破麵皮，這已經是遭人描摹了。更何況缺齒的老胡，不守本分，遙望東震旦（China的古稱）有大乘根器，迢迢十萬里而來，意圖在於攙雜其中，奪取市場。』以至於凰堂鼓響，阿閣鐘鳴，轉喉觸諱，插腳無門，全國上下難以追趕，再次遭到揭發。新蔣山的僧人迫不得已，跨上他的船舷，進入他的地界。新官不理舊事，到底如何？』拍禪床說：『戍樓靜靜地貯藏著千峰的月色，塞外的草地閑散地鋪展開萬里的秋色。』當時有人譭謗禪宗，禪師與之爭辯，於是前往京師，召集各宗派的僧徒在朝廷上辯論。皇上宣他到御座前，與百法論師仙林一同賜座，讓他們各自陳述自己的論點。仙林說：『從鹿野苑開始，到跋提河結束，在這兩者之間，未曾談論過一個字。五千余卷經書從何而來？』禪師說：『一代時教如同標月的指頭，瞭解了指頭所標的，終究不是月亮。』仙林說：『什麼是禪？』

【English Translation】 English version: Morning and evening, he would inquire and delve deeply, fully revealing its secrets. In the second year of Yuanzhen, he propagated the Dharma at Mount Baizhang, and later moved to Jingci Temple. While giving a Dharma talk in the hall at Jingci Temple, he said, 'Yunmen (a Chan school) uttered the word 'Pu' (universal), leaving everyone in the world helpless.' Little did they know that the four-cornered pillar of Yunmen had already collapsed to the ground. If, at that time, one were to use a 'zhenwei' (intimidating) shout, waiting for that old fellow's evil nature to erupt, and then slowly make a respectful inquiry, saying, 'Forgive me for offending you,' not only could that old fellow be saved, but the fundamental principles of the Yunmen school could also be revitalized. Although the mouth is said to be the gate of misfortune. Later, he moved to Mount Jingshan. Not long after, he returned to Mount Baizhang. The disciples of Dayang competed to invite the master back. Unable to refuse, the master returned to Mount Yangshan, where he resided for three years before passing away. He wrote a verse, threw down his pen, and entered Nirvana.

Dharma successor of Chan Master Wenzhen of Jingci Temple

Chan Master Miaogao Yunfeng of Mount Jingshan in Hangzhou

He was a native of Fuzhou. He studied under Chan Master Yanxi. One day, Chan Master Yanxi raised the topic of 'a cow passing through a window frame,' and he suddenly attained enlightenment, replying, 'The whale swallows the sea, revealing coral branches.' Chan Master Yanxi approved of his understanding. After becoming the abbot, he gave a Dharma talk in the hall: 'Before the world was formed, heaven and earth were stable. Before sentient beings and Buddhas appeared, the present moment is complete and true Suchness. For no reason, Great Knight Jingrong leaps out of the eagle's nest, tearing open his face, which has already been depicted by others. Moreover, the toothless old barbarian, not abiding by his proper role, gazes afar at Dongzhendan (ancient name for China), which possesses the roots of Mahayana, coming from ten thousand miles away, intending to interfere and seize the market.' As a result, the Phoenix Hall drum sounds, the Pavilion bell rings, the throat touches taboos, there is no way to insert a foot, and the whole country is difficult to catch up with, and is once again exposed. The monks of New Jiangshan had no choice but to board his ship and enter his territory. The new official does not care about old matters, what will happen in the end?' He struck the Zen bed and said, 'The watchtower quietly stores the moonlight of a thousand peaks, and the grass of the border spreads out the autumn of ten thousand miles.' At that time, someone slandered the Chan school, and the master argued with him, so he went to the capital, summoned monks of various schools to debate in the court. The emperor summoned him to the throne and granted him a seat with the Master of the Hundred Dharmas, Xianlin, allowing them to state their arguments. Xianlin said, 'From the Deer Park to the end at the Batidi River, in between, not a single word has been spoken. Where did the five thousand volumes of scriptures come from?' The master said, 'The teachings of a generation are like a finger pointing at the moon, knowing that what the finger points to is ultimately not the moon.' Xianlin said, 'What is Chan?'

師以手打一圓相。林曰。何得動手動腳。師曰。只者一圈尚透不過。說甚千經萬論。林無語。上大悅。陛辭南歸。示眾曰。我本深藏巖竇。隱遁過時。不謂日照天臨。難逃至化。又曰。衲被蒙頭萬事休。此時山僧都不會。示寂。塔于寺之西麓。

明州天童止泓鑒禪師

頌太陽無相道場話曰。真空無相絕名模。立底精兮畫底粗。道即不難辭上紙。西天鬍子絕髭鬚。

雙林朋禪師法嗣

杭州靈隱悅堂祖訚禪師

南康周氏子。一日閱華嚴。至惟一堅密身一切塵中現。忽有省。往見別山。山問。近離何處。師曰。江西。山曰。馬大師安樂否。師叉手曰。起居和尚。參斷橋。橋問。臨濟三遭黃檗痛棒。是否。師曰是。曰因甚大愚肋下筑三拳。師曰。得人一牛。還人一馬。橋頷之。暨橋逝世。介石補其處。一日室中舉柏樹子話。師擬議。石抗聲曰。何不道黃鶴樓前鸚鵡洲。師于言下大悟。初出世西林。次住靈隱。嘗勘一僧曰。微塵諸佛在汝舌上。三藏聖教在你腳底。何不瞥地。僧罔措。師便喝。又勘一僧曰。釋迦彌勒是他奴。他是阿誰。僧擬對。師便打。辭眾偈曰。緣會而來。緣散而去。撞倒須彌。虛空獨露。遂告寂。

靈隱濟禪師法嗣

慶元府雪竇野翁炳同禪師

新昌張氏子

【現代漢語翻譯】現代漢語譯本：禪師用手畫了一個圓圈（圓相，佛教中表示圓滿、空性的符號）。林禪師說：『為什麼要動手動腳？』禪師說：『僅僅這一個圓圈你都無法看透，還說什麼千經萬論？』林禪師無話可說。皇上非常高興，告辭后返回南方，對眾人說：『我本來深藏在巖洞里，隱居避世。沒想到如今聖明的君主照臨天下，我難以逃脫教化。』又說：『用衲衣矇住頭，萬事都休止。此時的山僧什麼都不會。』說完就圓寂了，塔建在寺廟的西邊山腳下。

明州天童止泓鑒禪師

頌太陽無相道場話：『真空無相，無法用名相來描繪。立起來的（精妙之處）和畫出來的（粗糙之處），道如果可以用紙來表達，那麼西天的鬍子（指達摩祖師）就沒有鬍鬚了。』

雙林朋禪師的法嗣

杭州靈隱悅堂祖訚禪師

南康周氏之子。一天閱讀《華嚴經》，讀到『惟一堅密身一切塵中現』時，忽然有所領悟。前去拜見別山禪師。別山禪師問：『最近從哪裡來？』祖訚禪師說：『江西。』別山禪師問：『馬大師（馬祖道一）安樂嗎？』祖訚禪師拱手說：『起居和尚。』參訪斷橋禪師，斷橋禪師問：『臨濟（臨濟義玄禪師）三次遭到黃檗（黃檗希運禪師）的痛打，是這樣嗎？』祖訚禪師說：『是。』斷橋禪師說：『為什麼大愚（大愚守芝禪師）在黃檗的肋下打了三拳？』祖訚禪師說：『得到別人一頭牛，還別人一匹馬。』斷橋禪師點頭認可。等到斷橋禪師去世，介石禪師接替了他的位置。一天，介石禪師在禪房裡舉起柏樹子的話頭。祖訚禪師正在思量，介石禪師大聲說：『為什麼不說黃鶴樓前的鸚鵡洲？』祖訚禪師在言下大悟。最初在西林寺出世，後來住在靈隱寺。曾經考問一個僧人說：『微塵般的諸佛在你的舌頭上，三藏聖教在你的腳底下，為什麼不瞥見？』僧人不知所措。祖訚禪師便喝斥。又考問一個僧人說：『釋迦（釋迦牟尼佛）彌勒（彌勒菩薩）是他的奴僕，他是誰？』僧人想要回答，祖訚禪師便打他。辭別眾人的偈語說：『因緣聚合而來，因緣離散而去。撞倒須彌山（佛教中的聖山），虛空獨自顯露。』於是圓寂。

靈隱濟禪師的法嗣

慶元府雪竇野翁炳同禪師

新昌張氏之子。

【English Translation】 English version: The master used his hand to draw a circle (圓相, yuanxiang, a symbol in Buddhism representing completeness and emptiness). Zen Master Lin said, 'Why move your hands and feet?' The master said, 'You can't even see through this one circle, what are you talking about, thousands of scriptures and treatises?' Zen Master Lin was speechless. The emperor was very pleased, bid farewell and returned to the south, saying to the crowd, 'I was originally hidden deep in a rock cave, living in seclusion to avoid the times. I never expected that the enlightened ruler would shine upon the world, and I could not escape transformation.' He also said, 'Cover your head with a patched robe, and all matters cease. At this time, the mountain monk knows nothing.' After saying this, he passed away peacefully, and a pagoda was built at the foot of the mountain on the west side of the temple.

Zen Master Zhihong Jian of Tiantong Temple in Mingzhou

Ode to the story of the Sun's Formless Dojo: 'True emptiness is formless, and cannot be described by names and forms. The standing (essence) and the painting (roughness), if the Dao could be expressed on paper, then the Western barbarian (Bodhidharma) would have no beard.'

Dharma heir of Zen Master Shuanglin Peng

Zen Master Yuetang Zuyin of Lingyin Temple in Hangzhou

A son of the Zhou family in Nankang. One day, while reading the Avatamsaka Sutra (華嚴經, Huayan Jing), when he came to the line 'The one solid and firm body manifests in all dust motes,' he suddenly had an awakening. He went to see Zen Master Bieshan. Zen Master Bieshan asked, 'Where have you come from recently?' Zen Master Zuyin said, 'Jiangxi.' Zen Master Bieshan asked, 'Is Master Ma (Mazu Daoyi) at peace?' Zen Master Zuyin clasped his hands and said, 'Greetings, Abbot.' He visited Zen Master Duanqiao, who asked, 'Linji (Linji Yixuan) was beaten painfully by Huangbo (Huangbo Xiyun) three times, is that so?' Zen Master Zuyin said, 'Yes.' Duanqiao said, 'Why did Dayu (Dayu Shouzhi) strike Huangbo three times under the ribs?' Zen Master Zuyin said, 'Receive a cow from someone, return a horse.' Zen Master Duanqiao nodded in agreement. When Zen Master Duanqiao passed away, Zen Master Jieshi took his place. One day, Zen Master Jieshi raised the topic of cypress seeds in the room. Zen Master Zuyin was pondering, and Zen Master Jieshi said loudly, 'Why not say Parrot Island in front of Yellow Crane Tower?' Zen Master Zuyin had a great enlightenment upon hearing these words. He first appeared in the world at Xilin Temple, and later lived at Lingyin Temple. He once examined a monk, saying, 'Buddhas like dust motes are on your tongue, and the Tripitaka (三藏, Sanzang) is under your feet, why don't you glimpse it?' The monk was at a loss. Zen Master Zuyin then shouted. He also examined a monk, saying, 'Shakyamuni (釋迦, Shijia, Shakyamuni Buddha) and Maitreya (彌勒, Mile, Maitreya Bodhisattva) are his servants, who is he?' When the monk tried to answer, Zen Master Zuyin hit him. His farewell verse said, 'Coming together by conditions, scattering away by conditions. Knocking down Mount Sumeru (須彌, Xumi, a sacred mountain in Buddhism), emptiness alone is revealed.' Then he passed away peacefully.

Dharma heir of Zen Master Lingyin Ji

Zen Master Yeweng Bingtong of Xuedou in Qingyuan Prefecture

A son of the Zhang family in Xinchang.

。初參癡絕。次謁大川。川舉臘月火燒山話。師擬對。川拈竹篦。遽拄之有省。閉戶書經。有老來非厭客靜里欲書經之句。時雪竇虛席。眾請住持。壬寅中秋夕。蛻然而逝。

薦福燦禪師法嗣

福寧州支提山愚叟澄鑒禪師

本州寧德張氏子。初住白雲。至元二十年。世祖敕賜住持支提。號通悟明印大師。后示寂。偈曰。八十二年。落賺世緣。躍翻筋斗。應跡西干遂奄然坐化。

華藏凈禪師法嗣

慶元府天童西江謀禪師

示眾。春日晴。黃鸝鳴。最親切。誰解聽。一日將入滅。顧侍僧曰。一笑翻身。日面月面。趺坐而逝。

徑山玨禪師法嗣

杭州中天竺空巖有禪師

室中垂語曰。黃金鑄就鐵真人。東海涌頌曰。錦衣公子醉田家。熟睡柴床日未斜。熱渴呼漿無所得。便將玉帶換甌茶。

黃龍開禪師法嗣

杭州護國臭庵宗禪師

上堂。舉岳林振禪師示眾曰。布袋口開。還有買得底么。僧曰有。林曰。不作貴。不作賤。作么生買。僧無語。林曰。老僧失利。師曰。岳林說個問端。也甚奇特。及至被人道個有字。直得東遮西掩。囊藏不迭。護國今日布袋口開。還有買得底么。良久曰。欄桿雖共倚。山色不同觀。

溫州瞎驢無見禪師

頌

【現代漢語翻譯】現代漢語譯本：最初，他參訪癡絕禪師。之後，他拜訪了大川禪師。大川禪師舉出『臘月火燒山』的話頭。禪師正要回答，大川禪師拿起竹篦，突然拄地，禪師因此有所領悟。他閉門書寫佛經，有『老來非厭客，靜里欲書經』的詩句。當時雪竇寺住持的位置空缺，眾人請他擔任住持。壬寅年中秋節的晚上，他安詳地去世了。

薦福燦禪師的法嗣

福寧州支提山愚叟澄鑒禪師

本州寧德張氏之子。最初住在白雲寺。至元二十年，世祖皇帝下旨讓他住持支提寺，賜號『通悟明印大師』。後來示寂，留下偈語說：『八十二年，落賺世緣，躍翻筋斗，應跡西干（指印度），遂奄然坐化。』

華藏凈禪師的法嗣

慶元府天童西江謀禪師

開示大眾說：『春日晴朗，黃鸝鳴叫，最是親切。誰能理解這聲音？』有一天，禪師將要入滅，回頭對侍者說：『一笑翻身，日面月面。』然後結跏趺坐而逝。

徑山玨禪師的法嗣

杭州中天竺空巖有禪師

在禪房中開示說：『黃金鑄就鐵真人。』東海涌禪師作頌說：『錦衣公子醉田家，熟睡柴床日未斜。熱渴呼漿無所得，便將玉帶換甌茶。』

黃龍開禪師的法嗣

杭州護國臭庵宗禪師

上堂說法，舉岳林振禪師開示大眾說：『布袋口打開，還有人買得嗎？』有僧人回答說：『有。』岳林禪師說：『不作貴，不作賤，怎麼買？』僧人無語。岳林禪師說：『老僧失利。』臭庵宗禪師說：『岳林禪師說出這樣一個問端，也甚是奇特。等到被人說出一個「有」字，就只能東遮西掩，藏都藏不住。護國禪師今日布袋口打開，還有人買得嗎？』良久之後說：『欄桿雖共倚，山色不同觀。』

溫州瞎驢無見禪師

頌

【English Translation】 English version: Initially, he visited Chan Master Chijue (癡絕, meaning 'utterly foolish'). Later, he called on Chan Master Dachuan (大川, meaning 'Great River'). Chan Master Dachuan brought up the topic of 'Burning the Mountain in the Twelfth Month'. As the Chan Master was about to respond, Chan Master Dachuan picked up a bamboo staff and suddenly struck the ground with it, causing the Chan Master to have an awakening. He secluded himself to write scriptures, with the line 'In old age, it's not that I dislike guests; in quietude, I desire to write scriptures.' At that time, the position of abbot at Xuetou Temple (雪竇寺) was vacant, and the community invited him to take on the role. On the Mid-Autumn Festival evening of the Renyin year, he passed away peacefully.

Disciple of Chan Master Jianfu Can

Chan Master Yusu Chengjian (愚叟澄鑒, meaning 'Foolish Old Man Clear Mirror') of Mount Zhitishan (支提山) in Funing Prefecture

He was a son of the Zhang family in Ningde of this prefecture. Initially, he resided at Baiyun Temple (白雲寺, meaning 'White Cloud Temple'). In the twentieth year of the Zhiyuan era, Emperor Shizu (世祖) issued an edict for him to preside over Zhitishan Temple, bestowing upon him the title 'Great Master Tongwu Mingyin (通悟明印, meaning 'Thoroughly Enlightened Bright Seal').' Later, he passed away, leaving a verse saying: 'Eighty-two years, deceived by worldly affairs, leaping and turning somersaults, responding to traces in the Western Land (referring to India), and then peacefully sitting in meditation and passing away.'

Disciple of Chan Master Huazang Jing

Chan Master Xijiang Mou (西江謀, meaning 'West River Mou') of Tiantong Temple (天童寺) in Qingyuan Prefecture

He addressed the assembly, saying: 'On a clear spring day, orioles sing, most intimately. Who can understand this sound?' One day, as he was about to enter Nirvana, he turned to the attending monks and said: 'A smile, a turn of the body, the sun-face, the moon-face.' Then he sat in the lotus position and passed away.

Disciple of Chan Master Jingshan Jue

Chan Master Kongyan You (空巖有, meaning 'Empty Cliff You') of Zhongtianzhu Temple (中天竺寺) in Hangzhou

In his room, he gave instructions, saying: 'A golden statue of an iron man.' Chan Master Donghai Yong composed a verse saying: 'A brocade-clad nobleman, drunk in the farmer's home, sound asleep on a wooden bed, the sun not yet setting. Thirsty and calling for juice, but finding none, he then exchanges his jade belt for a cup of tea.'

Disciple of Chan Master Huanglong Kai

Chan Master Chouan Zong (臭庵宗, meaning 'Stinky Hut Zong') of Huguo Temple (護國寺) in Hangzhou

Ascending the Dharma hall, he cited Chan Master Yuelin Zhen's address to the assembly, saying: 'The mouth of the cloth bag is open, is there anyone who can buy it?' A monk replied: 'Yes.' Chan Master Yuelin said: 'Neither making it expensive nor making it cheap, how do you buy it?' The monk was speechless. Chan Master Yuelin said: 'The old monk has lost profit.' Chan Master Chouan Zong said: 'Chan Master Yuelin's raising of such a question is indeed quite peculiar. As soon as someone says the word "yes," he can only cover up and hide, unable to conceal it. Today, the mouth of the cloth bag of Huguo Temple is open, is there anyone who can buy it?' After a long pause, he said: 'Though leaning together on the railing, the mountain scenery is viewed differently.'

Chan Master Xialu Wujian (瞎驢無見, meaning 'Blind Donkey No Sight') of Wenzhou

Eulogy

興化打克賓曰。興化打克賓。言親語不親。棒頭如雨點。敲出玉麒麟。

放牛余居士

古杭人。參無門。凡有所問。被門劈面截住曰。不是不是。及見臭庵。問曰。吾師甚麼見解。敢對人天。顛倒是非。庵曰。我在無門座下。無法可得。無道可傳。只得兩個字。士曰。兩字如何說。庵曰。不是不是。士于言下。始知無門為人處。述是非關。其言曰。直指人心。見性成佛。迴光返照。迥絕遮攔。才擬思量。白雲萬里。逢人品藻。遇物雌黃。重古輕今。貴耳賤目。任伊卜度沉吟。未夢見是非關在。且作么生透。如何是第一義。對答不得打折齒。卻逞神通。暗渡江有分。奔波不近。貴將心來與汝安。大痛無聲徹骨寒。摘葉尋枝非好手。西天依舊黑漫漫。有佛處不得住。燕子銜將春色去。杜宇鳴時雪滿天。落紅萬點相思雨。無佛處急走過。覺王寶殿不肯坐。修行六載出山來。方知斧頭是鐵做。安吉州沈道婆問。是非關有幾句。士曰。有四句。婆曰。四句作么生舉。士曰。第一句有是有非則不可。第二句無是無非又不可。第三句是是非非也不可。第四句非是是非亦不可。若離得此四句。始見本地風光。曰我離得否。士曰。汝離不得。曰人人有分。我為何離不得。士曰。嫁雞逐雞飛。嫁狗逐狗走。曰如何是本地風光。

【現代漢語翻譯】現代漢語譯本：興化打克賓說：『興化打克賓，言語親切卻不真誠，棒頭如雨點般落下，敲打出玉麒麟。』

放牛余居士

是古杭人，參訪無門禪師。凡是提問，就被無門禪師劈頭蓋臉地截住，說：『不是！不是！』等到見到臭庵禪師，問道：『吾師有什麼見解，敢於面對人天，顛倒是非？』臭庵禪師說：『我在無門禪師座下，無法可得，無道可傳，只有兩個字。』居士說：『兩個字如何說？』臭庵禪師說：『不是！不是！』居士在言下，才明白無門禪師的為人處世。於是寫了《是非關》，其中的言辭是：『直指人心，見性成佛，迴光返照，迥然沒有遮攔。才剛開始思量，白雲已在萬里之外。逢人就品評，遇物就褒貶。重古輕今，重視傳聞而輕視親見。任憑他們卜卦揣度，沉吟不決，還沒夢見是非關在哪裡。且要如何才能透徹？什麼是第一義？對答不上來就打掉牙齒。卻逞弄神通，暗中偷渡，有份。奔波勞碌卻不得要領，可貴的是將心來與你安頓。大痛無聲，徹骨寒冷。摘葉尋枝不是好手，西天依舊黑暗無邊。有佛的地方不可停留，燕子銜著春色飛去。杜鵑鳥鳴叫的時候，雪花滿天飛舞，落紅萬點，如同相思的雨。沒有佛的地方要趕緊走過，覺王寶殿也不肯坐。修行六年出山來，才知道斧頭是鐵做的。』

安吉州沈道婆問：『是非關有幾句？』居士說：『有四句。』道婆說：『四句怎麼說？』居士說：『第一句是有是有非則不可，第二句是無是無非又不可，第三句是是是非非也不可，第四句是非是是非亦不可。如果能離開這四句，才能見到本地風光。』道婆說：『我能離開嗎？』居士說：『你離不開。』道婆說：『人人都有份，我為什麼離不開？』居士說：『嫁雞隨雞飛，嫁狗隨狗走。』道婆說：『如何是本地風光？』

【English Translation】 English version: Xinghua Dakepin said: 'Xinghua Dakepin, words are kind but not sincere, the stick falls like raindrops, striking out a jade Qilin (a mythical Chinese creature).'

Layman Fangniu Yu

Was a person from Guhang, who visited Zen Master Wumen (meaning 'no gate'). Whenever he asked a question, he would be immediately cut off by Wumen, who would say: 'No! No!' When he met Zen Master Chou'an, he asked: 'What is your understanding, Master, that you dare to face humans and gods and turn right and wrong upside down?' Zen Master Chou'an said: 'Under Zen Master Wumen, there is no Dharma to be obtained, no Dao to be transmitted, only two words.' The layman said: 'How are these two words spoken?' Zen Master Chou'an said: 'No! No!' The layman then understood Wumen's way of being. So he wrote 'The Gate of Right and Wrong,' the words of which are: 'Directly pointing to the human mind, seeing one's nature and becoming a Buddha, turning the light inward to shine, completely without obstruction. As soon as one begins to think, the white clouds are already ten thousand miles away. Criticizing people when meeting them, judging things as good or bad. Valuing the ancient and belittling the present, valuing hearsay and despising what is seen with one's own eyes. Let them divine and ponder, hesitating and indecisive, they haven't even dreamed of where the Gate of Right and Wrong is. And how can one penetrate it? What is the First Principle? If you can't answer, your teeth will be knocked out. Yet you show off your supernatural powers, secretly crossing the river, having a share. Running around busily but missing the point, what is valuable is to bring the mind to settle you. Great pain is silent, chilling to the bone. Picking leaves and searching for branches is not the skill of a master, the Western Heaven is still dark and boundless. Where there is a Buddha, one must not stay, swallows carry away the colors of spring. When the cuckoo cries, snow fills the sky, fallen red petals, like rain of longing.'

'Where there is no Buddha, one must quickly pass by, unwilling to sit in the Jeweled Hall of the Awakened King. After six years of cultivation, coming out of the mountains, one realizes that the axe is made of iron.'

Shen Daopo of Anji Prefecture asked: 'How many lines are there in the Gate of Right and Wrong?' The layman said: 'There are four lines.' Daopo said: 'How are the four lines spoken?' The layman said: 'The first line is: 'To say there is right and wrong is unacceptable.' The second line is: 'To say there is no right and wrong is also unacceptable.' The third line is: 'To say there is right and wrong and not right and wrong is also unacceptable.' The fourth line is: 'To say there is not right and wrong and not not right and wrong is also unacceptable.' If one can leave these four lines, then one can see the original landscape.' Daopo said: 'Can I leave them?' The layman said: 'You cannot leave them.' Daopo said: 'Everyone has a share, why can't I leave them?' The layman said: 'Marry a chicken, follow the chicken to fly; marry a dog, follow the dog to run.' Daopo said: 'What is the original landscape?'

士曰。月子彎彎照幾洲。幾人歡喜幾人愁。曰不問者個風光。士曰。問那個本地風光。曰無男女相底。士曰。既無男女相。問甚是非關。曰別有向上事也無。士曰有。曰如何是向上事。士曰。馬蝗丁住鷺鷥腳。你上天時我上天。

孤峰秀禪師法嗣

福州鼓山皖山正凝禪師

舒州大湖李氏子。蒙山來參。師問。光明寂照遍河沙。豈不是張拙秀才語。山擬開口。師便喝出。次年山得悟。覆上方丈。師舉前問。山便掀倒禪床。師乃擒住曰。那裡是話墮處。山以手掩師口。師曰。誵訛在甚麼處。山曰。再犯不容。師曰。更頌看。山即頌曰。雲門捏怪不堪自敗。獅子咬人韓盧逐塊。師曰。拄杖不在。別日與汝一頓。山曰。和尚要用借與汝。師拈起竹篦。打三下。山便拜出。師題初祖像曰。渡江一葦風濤急。少室九年空面壁。錯把安心露一機。至今滿地花狼籍。

婺州雙林一衲介禪師

頌傅大士披衲頂冠因緣曰。非儒非道亦非禪。杜撰修行忒可憐。擔閣一身三不了。至今八百有餘年。

容庵海禪師法嗣

燕京慶壽中和璋禪師

一夕夢異僧策杖趨方丈踞師子座。天明謂知客曰。今日但有僧過。當令來見。及晚海云至。師笑曰。此乃夜來所夢者。云曰。某不來而來。作么生相見。師

【現代漢語翻譯】現代漢語譯本：士問道：『月亮彎彎地照耀著多少個州？多少人歡喜，多少人愁？』禪師說：『我不問這個風光。』士說：『那請問那個本地風光。』禪師說：『沒有男女相的。』士說：『既然沒有男女相，問什麼是非關呢？』禪師說：『還有更進一步的事情嗎？』士說：『有。』禪師說：『如何是更進一步的事情？』士說：『螞蟥叮在鷺鷥的腳上，你上天時我上天。』孤峰秀禪師的法嗣福州鼓山皖山正凝禪師舒州大湖李家的兒子。蒙山前來參拜。禪師問：『光明寂照遍河沙，豈不是張拙秀才的話？』蒙山剛要開口，禪師便喝止。第二年蒙山有所領悟，再次來到方丈。禪師舉起之前的問題，蒙山便掀翻禪床。禪師於是擒住他說：『哪裡是話語落入之處？』蒙山用手摀住禪師的嘴。禪師說：『錯誤在哪裡？』蒙山說：『再犯就不容了。』禪師說：『再頌一遍看看。』蒙山隨即頌道：『雲門捏怪不堪自敗，獅子咬人韓盧逐塊。』禪師說：『拄杖不在，改日給你一頓。』蒙山說：『和尚要用，借給你。』禪師拿起竹篦，打了三下。蒙山便拜謝而出。禪師在初祖像上題寫道：『渡江一葦風濤急，少室九年空面壁。錯把安心露一機，至今滿地花狼籍。』婺州雙林一衲介禪師頌傅大士披衲頂冠的因緣說：『非儒非道亦非禪，杜撰修行忒可憐。擔閣一身三不了，至今八百有餘年。』容庵海禪師的法嗣燕京慶壽中和璋禪師一天晚上，禪師夢見一位奇異的僧人拄著枴杖走向方丈，佔據師子座。天亮后告訴知客說：『今天只要有僧人經過，就讓他來見我。』等到晚上，海云禪師到了。禪師笑著說：『這就是我昨晚夢見的人。』海云禪師說：『我不來而來，要如何相見？』禪師...

【English Translation】 English version: The scholar asked: 'The crescent moon shines over how many continents? How many people rejoice, how many people grieve?' The Chan master said: 'I do not ask about this scenery.' The scholar said: 'Then, may I ask about the local scenery?' The Chan master said: 'It has no male or female form.' The scholar said: 'Since it has no male or female form, what right and wrong are you asking about?' The Chan master said: 'Is there anything further to be done?' The scholar said: 'Yes.' The Chan master said: 'What is something further to be done?' The scholar said: 'The leech clings to the heron's leg; when you ascend to heaven, I ascend to heaven.' Disciple of Chan Master Gufeng Xiu Chan Master Zhengning of Wanshan, Gushan, Fuzhou A son of the Li family of Dahu, Shuzhou. Mengshan came to visit. The master asked: 'The light of stillness shines everywhere like the sands of the Ganges, is this not the saying of scholar Zhang Zhuo?' As Mengshan was about to speak, the master shouted him down. The following year, Mengshan had an awakening and returned to the abbot's room. The master raised the previous question. Mengshan then overturned the Zen bed. The master then seized him and said: 'Where is the place where words fall?' Mengshan covered the master's mouth with his hand. The master said: 'Where is the error?' Mengshan said: 'No further offenses will be tolerated.' The master said: 'Recite it again and let's see.' Mengshan then recited: 'Yunmen's (Yunmen: a famous Chan master) fabrication of strangeness cannot but defeat itself; the lion bites people, the Korean dog chases after clumps.' The master said: 'The staff is not here; I will give you a beating another day.' Mengshan said: 'If the abbot wants to use it, I will lend it to you.' The master picked up the bamboo staff and struck him three times. Mengshan then bowed and left. The master inscribed on the image of the First Ancestor (Bodhidharma): 'Crossing the river on a reed, the wind and waves are fierce; nine years in Shaoshi (Shaolin temple) spent facing the wall in vain. Mistakenly revealing a mechanism for settling the mind, to this day the ground is covered with scattered flowers.' Chan Master Yina Jie of Shuanglin, Wuzhou In praise of the circumstances of Great Scholar Fu wearing a patched robe and a crown, he said: 'Neither Confucian, nor Taoist, nor Chan; fabricating cultivation is truly pitiful. Burdening oneself with three unresolved matters, to this day, it has been over eight hundred years.' Disciple of Chan Master Rong'an Hai Chan Master Zhonghe Zhang of Qingshou, Yanjing One evening, the master dreamed of an extraordinary monk approaching the abbot's room with a staff and occupying the lion's seat. At dawn, he told the guest prefect: 'Today, if any monk passes by, have him come to see me.' When evening came, Chan Master Haiyun arrived. The master smiled and said: 'This is the person I dreamed of last night.' Chan Master Haiyun said: 'I come without coming; how should we meet?' The master...

曰。參須寔參。悟須寔悟。莫打野榸。云曰。某甲因擊火迸散。乃知眉橫鼻直。師曰。吾此處別。云曰。如何表信。師曰。牙是一具骨。耳是兩片皮。云曰。將謂別有。師曰。錯。云喝曰。草賊大敗。師休去。次日師舉臨濟兩堂首座齊下喝。僧問還有賓主也無。濟曰賓主歷然。汝作么生會。云曰。打破秦時鏡。磨尖上古錐。龍飛霄漢外。何勞更下椎。師曰。你只得其機。不得其用。云便掀倒禪床。師曰。路途之樂。終未到家。云與一掌曰。精靈千載野狐魅。看破如今不值錢。師打一拂子曰。汝只得其用。不得其體。云進前曰。青山聳寒色。月照一溪云。師曰。汝只得其體。不得其智。云曰。流水自西東。落花無向背。師曰。汝雖善語言三昧。要且沒交涉。云豎起拳。復拍一拍。當時丈室振動。師曰。如是如是。云拂袖便出。一日授以偈曰。天地同根無異殊。家山何處不逢渠。吾今付你空王印。萬法光輝總一如。

南嶽下二十世

徑山端禪師法嗣

枕州靈隱性原慧明禪師

臺之黃巖夏氏子。謁元叟。叟曰。東嶺來。西嶺來。師指草鞋曰。此是三文錢買底。叟曰。未在更道。師曰。某甲只恁么。和尚作么生。叟曰。念汝新到。放汝三十棒。師乃悟旨。初住鄞之五峰。后居靈隱。上堂。舉香嚴和尚

【現代漢語翻譯】現代漢語譯本：僧人問道：『參禪必須真實地參，開悟必須真實地悟，不要虛張聲勢。』云禪師說：『我因為擊打火石迸出火花，才知道眉毛是橫著的，鼻子是直的。』禪師說：『我這裡與別處不同。』云禪師說：『如何才能讓人相信呢？』禪師說：『牙齒是一具骨頭，耳朵是兩片皮。』云禪師說：『我以為有什麼特別之處。』禪師說：『錯了。』云禪師大喝一聲說：『草寇大敗！』禪師便停止了對話。第二天，禪師舉臨濟宗兩個堂的首座一起大喝的公案。有僧人問：『還有賓主之分嗎？』臨濟說：『賓主分明，你如何理解？』云禪師說：『打破秦朝的鏡子，磨尖上古的錐子。龍飛騰于霄漢之外，何必再用錘子敲打？』禪師說：『你只得到了它的機巧，沒有得到它的作用。』云禪師便掀翻了禪床。禪師說：『路途上的快樂，終究沒有到家。』云禪師打了他一掌說：『精靈千年的野狐貍精，看破瞭如今一文不值。』禪師打了一下拂塵說：『你只得到了它的作用，沒有得到它的本體。』云禪師上前說：『青山聳立著寒冷之色，月光照耀著一溪的云。』禪師說：『你只得到了它的本體，沒有得到它的智慧。』云禪師說：『流水自西向東流淌，落花沒有方向和背向。』禪師說：『你雖然擅長語言三昧，但終究沒有交涉。』云禪師豎起拳頭，又拍了一下，當時丈室都震動了。禪師說：『如是，如是。』云禪師拂袖便走了。一天，禪師授予他偈語說：『天地同根，沒有差異和特殊。家山何處不能遇到它？我如今將空王印（一切法空的印記）交付給你，萬法的光輝總是一如。』

南嶽下二十世徑山端禪師法嗣枕州靈隱性原慧明禪師臺州黃巖夏氏之子。拜見元叟禪師。元叟禪師問：『從東嶺來？西嶺來？』慧明禪師指著草鞋說：『這是用三文錢買的。』元叟禪師說：『還未到，再說一句。』慧明禪師說：『我只能這樣說，和尚您怎麼說？』元叟禪師說：『念你新來，放你三十棒。』慧明禪師於是領悟了禪旨。起初住在鄞縣的五峰，後來居住在靈隱。上堂時，舉了香嚴和尚（唐代禪僧）的例子。

【English Translation】 English version: The monk asked: 'To practice Chan (Zen), one must practice it truthfully; to attain enlightenment, one must attain it truthfully. Do not feign or bluff.' Yun Chan (Zen) master said: 'Because I struck the flint and sparks flew out, I knew that the eyebrows are horizontal and the nose is vertical.' The Chan master said: 'My place is different from other places.' Yun Chan master said: 'How can one make others believe it?' The Chan master said: 'The teeth are a set of bones, and the ears are two pieces of skin.' Yun Chan master said: 'I thought there was something special.' The Chan master said: 'Wrong.' Yun Chan master shouted loudly, saying: 'The bandit army is utterly defeated!' The Chan master then stopped the conversation. The next day, the Chan master cited the case of two head monks of the Linji (Rinzai) sect shouting together. A monk asked: 'Is there still a distinction between guest and host?' Linji said: 'The distinction between guest and host is clear. How do you understand it?' Yun Chan master said: 'Break the mirror of the Qin Dynasty, sharpen the ancient awl. The dragon flies beyond the heavens, why bother to hammer it further?' The Chan master said: 'You have only obtained its skill, not its function.' Yun Chan master then overturned the Zen bed. The Chan master said: 'The joy on the road has not yet reached home.' Yun Chan master slapped him and said: 'A thousand-year-old fox spirit, seen through now is worthless.' The Chan master struck the whisk once and said: 'You have only obtained its function, not its substance.' Yun Chan master stepped forward and said: 'The green mountains stand tall with cold color, the moonlight shines on a stream of clouds.' The Chan master said: 'You have only obtained its substance, not its wisdom.' Yun Chan master said: 'The flowing water flows from west to east, the falling flowers have no direction or back.' The Chan master said: 'Although you are skilled in the samadhi (state of meditative consciousness) of language, you ultimately have no involvement.' Yun Chan master raised his fist and then clapped once, and the abbot's room shook at that moment. The Chan master said: 'So it is, so it is.' Yun Chan master flicked his sleeves and left. One day, the Chan master gave him a verse, saying: 'Heaven and earth share the same root, without difference or distinction. Where can you not meet it in your home mountain? I now entrust you with the Empty King Seal (the seal of emptiness of all dharmas), the radiance of all dharmas is all one.'

The twentieth generation under Nanyue Duan Chan master of Jingshan is the Dharma successor Xingyuan Huiming Chan master of Lingyin in Chenzhou He was a son of the Xia family of Huangyan in Taizhou. He visited Yuan Sou Chan master. Yuan Sou Chan master asked: 'Did you come from the East Ridge? Or the West Ridge?' Huiming Chan master pointed to his straw sandals and said: 'These were bought for three coins.' Yuan Sou Chan master said: 'Not yet, say another sentence.' Huiming Chan master said: 'I can only say this, what does the venerable monk say?' Yuan Sou Chan master said: 'Considering you are new here, I will give you thirty blows.' Huiming Chan master then understood the meaning of Chan. He first lived in Wufeng in Yin County, and later lived in Lingyin. When he ascended the hall, he cited the example of Xiangyan (Hsian-yen) Chan master (a Chan monk of the Tang Dynasty).

曰。去年貧未是貧。今年貧始是貧。去年貧猶有卓錐之地。今年貧錐也無。眾中忽有個漢出來。問長老錯了也。今朝四月八是佛生日。如何舉此公案。山僧只對他道。住持事繁。室中嘗垂語曰。蓮花峰被蜉蝣食卻半邊。因甚麼不知。又曰。冷泉亭吞卻壑雷亭即不問。南高峰與北高峰斗額。是第幾機。洪武十九年。遭無妄之災逮捕。或勸師早自為計。師不顧。怡然詣所司。未鞠。即就廡下。說偈端坐而逝。

海鹽州天寧楚石梵琦禪師

像山朱氏子。母夢日墮懷而生。在襁褓中。有神僧摩其頂曰。此佛日也。他時能照曜昏衢乎。七歲靈性穎發。遠近號為奇童。九歲授經。十六芟染圓具。后閱楞嚴。至緣見因明暗成無見處。有省。遂往徑山。參元叟。問如何是言發非聲。色前不物。叟遽曰。言發非聲。色前不物。速道速道。師擬進語。叟振威一喝。師愕然而退。會元英宗詔善書者赴闕。師在選中。既至。館于萬寶坊。一夕聞綵樓鼓聲。豁然大悟。述偈曰。崇天門外鼓騰騰。驀劄虛空就地崩。拾得紅爐一點雪。卻是黃河六月冰。冬歸。再參叟。叟迎笑曰。且喜大事了畢。遽命分座。未幾出世鹽之福臻。上堂。僧問。我本無心。有所希求。今此法王大寶自然而至。如何是法王大寶。師曰。有眼者見。有耳者聞。曰莫

【現代漢語翻譯】現代漢語譯本：他說：『去年貧窮還算不上真正的貧窮，今年貧窮才是真正的貧窮。去年貧窮，尚且還有立錐之地，今年貧窮，連錐子都沒有了。』眾人中忽然有個人出來，問：『長老您說錯了吧？今天四月初八是佛誕日，為何要舉這個公案？』山僧只對他說：『住持事務繁忙。』室中曾經垂語說：『蓮花峰被蜉蝣吃掉半邊，為什麼不知道？』又說：『冷泉亭吞掉壑雷亭暫且不問，南高峰與北高峰頂撞，是第幾等機鋒？』洪武十九年，遭遇無妄之災被逮捕，有人勸師父早做打算，師父不顧，安然前往官府。還沒審問，就在廊下，說了偈語，端坐而逝。

海鹽州天寧楚石梵琦禪師（梵琦禪師，海鹽州天寧寺的楚石梵琦禪師）

象山朱氏之子，母親夢見太陽落入懷中而生。在襁褓中，有神僧摩他的頭頂說：『這是佛日啊，他日能照耀昏暗的道路嗎？』七歲時，靈性聰穎，遠近都稱他為奇童。九歲開始學習經書，十六歲剃度受戒。後來閱讀《楞嚴經》，讀到『緣見因明暗成無見處』時，有所領悟。於是前往徑山，參拜元叟（元叟行端禪師）。問：『如何是言發非聲，色前不物？』元叟立刻說：『言發非聲，色前不物，快說快說！』師父想要說話，元叟大喝一聲，師父驚愕而退。適逢元英宗詔令擅長書法的人前往京城。師父在被選中的人之中。到達后，住在萬寶坊。一天晚上聽到綵樓的鼓聲，豁然大悟。寫了偈語說：『崇天門外鼓聲騰騰，猛然將虛空擊碎，拾起紅爐中的一點雪，卻是黃河六月的冰。』冬天回來，再次參拜元叟。元叟笑著迎接說：『可喜可賀，大事已經了結。』隨即命令他分座說法。不久之後，出世到海鹽的福臻寺。上堂時，有僧人問：『我本無心，有所希求，如今這法王大寶自然而至，什麼是法王大寶？』師父說：『有眼的人看見，有耳的人聽見。』說：『莫』

【English Translation】 English version: He said, 'Last year's poverty wasn't true poverty. This year's poverty is true poverty. Last year's poverty still had a place to stand a錐 (zhuī, awl), but this year's poverty doesn't even have an awl.' Suddenly, someone in the crowd came out and asked, 'Elder, are you mistaken? Today, the eighth day of the fourth month, is the Buddha's birthday. Why are you bringing up this case?' The mountain monk only said to him, 'The abbot's affairs are busy.' In the room, he once said, 'Lotus Peak has been eaten halfway by mayflies, why don't you know?' He also said, 'I won't ask about Cold Spring Pavilion swallowing壑雷亭 (Hè Léi Tíng, Hè Léi Pavilion), but what level of Zen skill is it when South Peak and North Peak bump foreheads?' In the nineteenth year of Hongwu, he suffered an undeserved disaster and was arrested. Someone advised the master to make plans early, but the master ignored it and went to the authorities calmly. Before the trial, he recited a verse under the veranda and passed away while sitting upright.

Chan Master Chushi Fanqi of Tianning Temple in Haiyan Prefecture (梵琦禪師 Fànqí Chánshī, Chan Master Fanqi of Tianning Temple in Haiyan Prefecture)

The son of the Zhu family of Xiangshan was born after his mother dreamed of the sun falling into her embrace. While in swaddling clothes, a divine monk stroked his head and said, 'This is the sun of the Buddha. Will he be able to illuminate the dark paths in the future?' At the age of seven, he was intelligent and was known as a child prodigy far and wide. At the age of nine, he began to study scriptures, and at the age of sixteen, he was tonsured and ordained. Later, when reading the Shurangama Sutra (楞嚴經 Léngyán Jīng), he had an insight when he read 'the cause of seeing arises from brightness and darkness, resulting in a place of no seeing.' So he went to Jingshan to visit Yuansou (元叟行端禪師 Yuánsǒu Xíngduān Chánshī, Chan Master Yuansou Xingduan). He asked, 'What is it that words are spoken but not sound, and things are not before form?' Yuansou immediately said, 'Words are spoken but not sound, and things are not before form, speak quickly, speak quickly!' The master was about to speak, but Yuansou shouted loudly, and the master retreated in astonishment. It happened that Emperor Yingzong of Yuan ordered skilled calligraphers to go to the capital. The master was among those selected. After arriving, he stayed at Wanbao Fang. One night, he heard the sound of drums from the painted building and suddenly realized. He wrote a verse saying, 'Outside Chongtian Gate, the drums are booming, suddenly shattering the void on the ground, picking up a snowflake from the red furnace, but it is the ice of the Yellow River in June.' He returned in winter and visited Yuansou again. Yuansou greeted him with a smile and said, 'Congratulations, the great matter has been completed.' He immediately ordered him to share the seat and preach. Not long after, he went to Fuzhen Temple in Haiyan. During the sermon, a monk asked, 'I originally had no intention, but I had some desires. Now this Dharma King's great treasure has come naturally. What is the Dharma King's great treasure?' The master said, 'Those with eyes see, those with ears hear.' Said, 'Mo'

只這便是么。師曰。擊碎髑髏。拽脫鼻孔。曰如何受用。師曰。直待雨淋頭。乃曰。未離兜率。已降王宮。未出母胎。度人已畢。三世諸佛曆代祖師。天下老和尚。說心說性。舉古舉今。總是無風匝匝之波。寔情好與二十拄杖。新福臻今日。不是盡法無民。打頭不遇作家。到底翻成骨董。若相委悉。拈卻灸脂帽子。脫卻鶻臭布衫。其或未然。明朝後日大有事在。上堂。一手指天。已在言前。一手指地。莫教錯會。天上天下。可知禮也。惟吾獨尊。口是禍門。政恁么時。如何委悉。拈拄杖曰。千古長如白練飛。一條界破青山色。次移天寧。主報國並本覺光孝二剎。上堂。舉。祖師道。在胎名身。處世名人。在眼曰見。在耳曰聞。在鼻嗅香。在舌談論。在手執著。在足運奔。遍現俱該法界。收攝在一微塵。識者知是佛性。不識喚作精魂。師曰。書頭教娘勤作息。書尾教娘莫瞌睡。還識娘面觜么。玉容寂寞淚闌于。梨花一枝春帶雨。喝一喝。上堂。若據一大藏教。說少一字。若據祖師門下。說多一字。不多不少。恰好處道將一句來。僧擬進語。師便打出。上堂。祖禰不了。殃及兒孫。壽山無端入水。牯牛隊里牽犁拽耙。與你諸人抵償。還有人相救么。若有。不妨出來道看。如無。釣竿斫盡重栽竹。不計功程得便休。僧問。不

【現代漢語翻譯】現代漢語譯本只這便是么？』（難道這就是全部了嗎？）師父說：『擊碎髑髏（dú lóu，頭蓋骨），拽脫鼻孔。』（打破頭蓋骨，拽掉鼻孔。）問：『如何受用？』（如何領會？）師父說：『直待雨淋頭。』（等到雨淋濕頭頂。）於是說：『未離兜率（dōu shuài，欲界天中的第四層天），已降王宮；未出母胎，度人已畢。』（還沒離開兜率天，就已經降生王宮；還沒離開母胎，度化眾生就已經完成。）三世諸佛（過去、現在、未來三世的一切佛）、歷代祖師、天下老和尚，說心說性，舉古舉今，總是無風匝匝之波。（無論說心說性，還是引經據典，都像無風時水面的波紋一樣無意義。）寔情好與二十拄杖。（真想賞他們二十拄杖。）新福臻今日，不是盡法無民。（今天能有幸來到這裡，不是因為佛法已經衰落無人信奉。）打頭不遇作家，到底翻成骨董。（如果棒喝時遇不到真正的大師，最終只會變成老古董。）若相委悉，拈卻灸脂帽子，脫卻鶻臭布衫。（如果想真正瞭解，就應該放下虛偽的偽裝，脫掉陳腐的外衣。）其或未然，明朝後日大有事在。（如果不能做到，未來還有很多事情要做。）上堂。一手指天，已在言前；一手指地，莫教錯會。（上堂說法時，一手指天，意義已經超越言語；一手指地，不要錯誤理解。）天上天下，可知禮也。（天地之間，可知禮儀。）惟吾獨尊，口是禍門。（唯我獨尊，口是招惹禍患的根源。）政恁么時，如何委悉？（正當此時，如何才能真正瞭解？）拈拄杖曰：『千古長如白練飛，一條界破青山色。』（拿起拄杖說：『千百年來的真理像白色的綢帶飛舞，一道界限劃破了青山的顏色。』）次移天寧，主報國並本覺光孝二剎。（之後移居天寧寺，主持報國寺和本覺光孝寺。）上堂。舉。祖師道：『在胎名身，處世名人，在眼曰見，在耳曰聞，在鼻嗅香，在舌談論，在手執著，在足運奔，遍現俱該法界，收攝在一微塵。（上堂說法時，引用祖師的話：『在母胎中叫做身，在世間叫做人，在眼睛叫做見，在耳朵叫做聞，在鼻子里叫做嗅香，在舌頭上叫做談論，在手裡叫做執著，在腳上叫做奔跑，普遍顯現包含整個法界，收攝起來就在一粒微塵之中。』）識者知是佛性，不識喚作精魂。』（明白的人知道這是佛性，不明白的人就叫做精魂。）師曰：『書頭教娘勤作息，書尾教娘莫瞌睡。（師父說：『開頭教導母親勤勞作息，結尾教導母親不要瞌睡。』）還識娘面觜么？玉容寂寞淚闌于，梨花一枝春帶雨。』（還認識母親的容貌嗎？美麗的容顏寂寞地流著眼淚，像帶著春雨的梨花一樣。』）喝一喝。（大喝一聲。）上堂。若據一大藏教，說少一字；若據祖師門下，說多一字。（上堂說法時，如果按照大藏經來說，就少說了一個字；如果按照祖師門下來說，就多說了一個字。）不多不少，恰好處道將一句來。（不多不少，恰到好處地說出一句話來。）僧擬進語，師便打出。（僧人想要說話，師父就打了他。）上堂。祖禰不了，殃及兒孫。（上堂說法時，祖先沒有了悟，災禍就會殃及子孫。）壽山無端入水，牯牛隊里牽犁拽耙，與你諸人抵償。（壽山無緣無故地掉入水中，像在牛群里拉犁耙一樣，替你們這些人償還罪孽。）還有人相救么？若有，不妨出來道看。（還有人能來解救嗎？如果有，不妨站出來說說看。）如無，釣竿斫盡重栽竹，不計功程得便休。（如果沒有，就像砍斷釣竿重新栽竹子一樣，不要計較功勞，方便就好。）僧問。（僧人問道。）不…… English version 『Is that all there is?』 The master said, 『Smash the skull, yank out the nostrils.』 Asked, 『How to benefit from it?』 The master said, 『Wait until the rain soaks your head.』 Then he said, 『Not yet leaving Tushita (Dōshuita, the fourth heaven in the desire realm), already descended into the royal palace; not yet emerging from the womb, the salvation of beings is already complete.』 The Buddhas of the three times (past, present, and future), the patriarchs of all generations, the old monks of the world, speaking of mind and speaking of nature, citing the past and citing the present, are all like ripples without wind. Truly, I'd like to give them twenty blows with my staff. Today, new fortune arrives, it's not that the Dharma is exhausted and there are no people. If the blow doesn't meet a master, it will ultimately turn into an antique. If you want to know the details, put aside the cauterizing hat and take off the smelly hawk-like robe. If not, tomorrow and the day after, there will be great matters at hand. Entering the hall. One finger points to the sky, already beyond words; one finger points to the earth, don't misunderstand. Above and below heaven, it is possible to know propriety. Only I am honored, the mouth is the gate of disaster. At such a time, how to know the details? Picking up the staff, he said, 『For thousands of years, it flies like white silk, a line breaking the color of the green mountains.』 Then he moved to Tianning Temple, presiding over Baoguo Temple and Benjue Guangxiao Temple. Entering the hall. Quoting the patriarch's words: 『In the womb, it is called the body; in the world, it is called a person; in the eye, it is called seeing; in the ear, it is called hearing; in the nose, it is called smelling; on the tongue, it is called talking; in the hand, it is called grasping; in the foot, it is called running. Universally appearing, it encompasses the entire Dharma realm, contained within a single dust mote.』 Those who know recognize it as Buddha-nature; those who don't know call it the spirit.』 The master said, 『At the beginning of the book, teach the mother to work diligently; at the end of the book, teach the mother not to doze off. Do you still recognize your mother's face? Her jade face is lonely with tears, like a branch of pear blossoms in the spring rain.』 A shout. Entering the hall. If based on the entire Tripitaka (Buddhist canon), one word is missing; if based on the lineage of the patriarchs, one word is too much. Not too much, not too little, just right to say a sentence. A monk tried to speak, but the master struck him. Entering the hall. If the ancestors are not clear, the calamity will affect the descendants. Mount Shou inexplicably falls into the water, pulling plows and harrows in a herd of oxen, compensating for the sins of you all. Is there anyone to save you? If there is, feel free to come out and say so. If not, cut off the fishing rod and replant bamboo, don't count the effort, just rest when it's convenient. A monk asked. Not...

【English Translation】 Modern Chinese translation 『Is that all there is?』 The master said, 『Smash the skull, yank out the nostrils.』 Asked, 『How to benefit from it?』 The master said, 『Wait until the rain soaks your head.』 Then he said, 『Not yet leaving Tushita (Dōshuita, the fourth heaven in the desire realm), already descended into the royal palace; not yet emerging from the womb, the salvation of beings is already complete.』 The Buddhas of the three times (past, present, and future), the patriarchs of all generations, the old monks of the world, speaking of mind and speaking of nature, citing the past and citing the present, are all like ripples without wind. Truly, I'd like to give them twenty blows with my staff. Today, new fortune arrives, it's not that the Dharma is exhausted and there are no people. If the blow doesn't meet a master, it will ultimately turn into an antique. If you want to know the details, put aside the cauterizing hat and take off the smelly hawk-like robe. If not, tomorrow and the day after, there will be great matters at hand. Entering the hall. One finger points to the sky, already beyond words; one finger points to the earth, don't misunderstand. Above and below heaven, it is possible to know propriety. Only I am honored, the mouth is the gate of disaster. At such a time, how to know the details? Picking up the staff, he said, 『For thousands of years, it flies like white silk, a line breaking the color of the green mountains.』 Then he moved to Tianning Temple, presiding over Baoguo Temple and Benjue Guangxiao Temple. Entering the hall. Quoting the patriarch's words: 『In the womb, it is called the body; in the world, it is called a person; in the eye, it is called seeing; in the ear, it is called hearing; in the nose, it is called smelling; on the tongue, it is called talking; in the hand, it is called grasping; in the foot, it is called running. Universally appearing, it encompasses the entire Dharma realm, contained within a single dust mote.』 Those who know recognize it as Buddha-nature; those who don't know call it the spirit.』 The master said, 『At the beginning of the book, teach the mother to work diligently; at the end of the book, teach the mother not to doze off. Do you still recognize your mother's face? Her jade face is lonely with tears, like a branch of pear blossoms in the spring rain.』 A shout. Entering the hall. If based on the entire Tripitaka (Buddhist canon), one word is missing; if based on the lineage of the patriarchs, one word is too much. Not too much, not too little, just right to say a sentence. A monk tried to speak, but the master struck him. Entering the hall. If the ancestors are not clear, the calamity will affect the descendants. Mount Shou inexplicably falls into the water, pulling plows and harrows in a herd of oxen, compensating for the sins of you all. Is there anyone to save you? If there is, feel free to come out and say so. If not, cut off the fishing rod and replant bamboo, don't count the effort, just rest when it's convenient. A monk asked. Not...

愁念起。惟恐覺遲。如何是覺。師曰。牛角馬角。曰如何是念。師曰。四五二十也不識。問一大藏教是個切腳。未審切個甚麼字。師曰。切個不字。曰只如不字。又切個甚麼字。師曰。莫錯舉似人。曰謝師指示。師曰。石羊頭子向東看。問如何是學人自己。師曰。汝問我覓。問如何是先照後用。師曰。擘開太華連天色。放出黃河到海聲。曰如何是先用后照。師曰。劍為不平離寶匣。藥因救病出金瓶。曰如何是照用同時。師曰。定光金地遙招手。智者金陵暗點頭。曰如何是照用不同時。師曰。三月懶游花下路。一家愁閉雨中門。僧禮拜。師曰。更問一轉豈不好。問一言道盡時如何。師曰。開口了合不得。曰不假一言時如何。師曰。合口了開不得。曰總不與么時如何。師曰。七棒對十三。問大悲菩薩用許多手眼作什麼。師曰。春風不裹頭。問九夏賞勞如何言薦。師曰。重疊關山路。曰便與么去時如何。師曰。江南僅有。江北絕無。問如何是在窟師子。師曰。頭頂天。曰如何是出窟師子。師曰。腳踏地。曰如何是哮吼師子。師曰。還聞么。曰即今聞也作么生。師曰。伏惟尚饗。問一人因說得悟。一人因參得悟。一人無師自悟。三人同到壽山。未審接那一人。師曰。獅子咬人。韓盧逐塊。曰與么則普請參堂也。師曰。去汝不會

【現代漢語翻譯】現代漢語譯本憂愁的念頭生起，只怕覺悟得太遲。什麼是覺悟？師父說：『牛角、馬角。』問：『什麼是念頭？』師父說：『四五二十也不認識。』問：『《大藏經》就像一個切腳，不知道要切什麼字？』師父說：『切個「不」字。』問：『既然是「不」字，又要切什麼字？』師父說：『不要隨便告訴別人。』問：『謝謝師父指示。』師父說：『石羊的頭朝著東方看。』問：『什麼是學人（指學佛之人）的自己？』師父說：『你問我來尋找。』問：『什麼是先照後用？』師父說：『劈開華山，連線著天邊的顏色，放出黃河，奔騰到大海的聲音。』問：『什麼是先用后照？』師父說：『劍因為世道不平而離開寶匣，藥因為救治疾病而從金瓶中取出。』問：『什麼是照用同時？』師父說：『定光佛（Dipamkara）在金色的土地上遙遙招手，智者大師（智顗，Zhiyi）在金陵暗自點頭。』問：『什麼是照用不同時？』師父說：『三月里懶得在花下漫遊，一家人愁悶地關在下雨的門中。』僧人禮拜。師父說：『再問一轉豈不是更好？』問：『用一句話說盡的時候如何？』師父說：『開口了就合不上了。』問：『不假借一句話的時候如何？』師父說：『合口了就開不開了。』問：『總不這樣的時候如何？』師父說：『七棒對十三。』問：『大悲菩薩（Mahakaruna）用這麼多手眼做什麼？』師父說：『春風不包頭。』問：『九夏（夏季九十天）賞勞如何推薦？』師父說：『重疊的關山路。』問：『如果就這樣去呢？』師父說：『江南僅有，江北絕無。』問：『如何是在窟師子（指在洞穴中的獅子）？』師父說：『頭頂著天。』問：『如何是出窟師子（指走出洞穴的獅子）？』師父說：『腳踏著地。』問：『如何是哮吼師子（指吼叫的獅子）？』師父說：『還聽見嗎？』問：『現在聽見了又怎麼樣？』師父說：『伏惟尚饗（祭祀時希望神靈享用祭品）。』問：『一人因為聽人說而悟道，一人因為參禪而悟道，一人無師自悟，三人一同來到壽山，不知道接引哪一個人？』師父說：『獅子咬人，韓盧（古代名犬）追逐土塊。』問：『這樣說來，就普請（普遍邀請）大家參禪吧。』師父說：『走開，你不會。』

【English Translation】 English version When sorrowful thoughts arise, one fears awakening comes too late. What is awakening? The Master said, 'Cow horns, horse horns.' Asked, 'What is thought?' The Master said, 'Doesn't even recognize four times five is twenty.' Asked, 'The entire Tripitaka (the collection of Buddhist scriptures) is like a 'cut foot' (a type of riddle), I wonder what word it cuts?' The Master said, 'It cuts the word 'not'.' Asked, 'If it's the word 'not', what word does it cut?' The Master said, 'Don't mistakenly tell people.' Asked, 'Thank you, Master, for the instruction.' The Master said, 'The stone sheep's head looks eastward.' Asked, 'What is the student's (referring to a Buddhist practitioner) own self?' The Master said, 'You ask me to seek it.' Asked, 'What is 'first illumination, then application'?' The Master said, 'Splitting open Mount Hua (one of the five great mountains of China), connecting the colors of the sky, releasing the Yellow River, its sound reaching the sea.' Asked, 'What is 'first application, then illumination'?' The Master said, 'The sword leaves its treasure box for the sake of injustice, medicine comes out of the golden bottle to cure illness.' Asked, 'What is 'illumination and application at the same time'?' The Master said, 'Dipamkara Buddha (Dipamkara) waves from the golden land, Zhiyi (Zhiyi), the wise one, nods secretly in Jinling.' Asked, 'What is 'illumination and application not at the same time'?' The Master said, 'In the third month, too lazy to wander under the flowers, a family sorrowfully closes themselves in the door in the rain.' A monk prostrated. The Master said, 'Wouldn't it be better to ask again?' Asked, 'What is it like when one word says it all?' The Master said, 'Once opened, it cannot be closed.' Asked, 'What is it like when one doesn't rely on a single word?' The Master said, 'Once closed, it cannot be opened.' Asked, 'What is it like when it's not like this at all?' The Master said, 'Seven blows against thirteen.' Asked, 'What does the Great Compassion Bodhisattva (Mahakaruna) do with so many hands and eyes?' The Master said, 'The spring breeze doesn't wrap the head.' Asked, 'How should one recommend the summer reward for labor?' The Master said, 'Overlapping mountain passes.' Asked, 'If one goes like that, what then?' The Master said, 'Only in Jiangnan, absolutely not in Jiangbei.' Asked, 'What is a lion in its den?' The Master said, 'Head topping the sky.' Asked, 'What is a lion emerging from its den?' The Master said, 'Feet treading the earth.' Asked, 'What is a roaring lion?' The Master said, 'Do you hear it?' Asked, 'What about hearing it now?' The Master said, 'Humbly, may you enjoy the offering (a phrase used in sacrificial rites, hoping the spirits will accept the offerings).' Asked, 'One person attained enlightenment through hearing someone speak, one person attained enlightenment through Chan practice, one person attained enlightenment without a teacher. The three of them arrive at Mount Shou together. I wonder which one should be received?' The Master said, 'The lion bites the person, the Han Lu (a famous ancient dog) chases the clod of earth.' Asked, 'In that case, let's universally invite everyone to Chan practice.' The Master said, 'Go away, you don't understand.'

我語。曰總不與么來時如何。師曰。卻較些子。曰壽山門下風吹不入。水灑不著。師曰。罕逢穿耳客。多遇刻舟人。曰和尚只有受璧之心。且無割城之意。師曰。莫錯怪老僧。上堂。召大眾曰。若道說的是。爭奈諸法寂滅相。不可以言宣。若道默的是。爭奈佛法無人說。雖慧莫能了。莫是說時默。默時說么。向下文長。付在來日。上堂。秋風涼。秋夜長。天河無起浪。月桂不聞香。耳到聲邊聲到耳。從教露草泣寒螀。上堂。諸供養中。法供養最。供養則不無。如何是法莫道我謾你。南無佛陀南無達磨南無僧伽。卓拄杖曰。山河大地。草木叢林。盡向這裡。平等證入。未解脫者。令得解脫。未涅槃者。令得涅槃。雖在衲僧分上。如經蠱毒之家水。也不得沾他一滴。靠拄杖下座。嗣後再住天寧。洪武元年。上設水陸大會。普濟幽冥。詔徴禪師十餘人。師與其列。二年復應召說法。錫燕文樓下。親承勞問。三年秋。上徴。問鬼神之理。師與夢堂亦與焉。既而書成。候奏。忽示微疾。書偈曰。真性圓明。本無生滅。木馬夜鳴。西方日出。書畢謂夢堂曰。師兄。我去矣。堂曰。子去何處。師曰西方。堂曰。西方有佛。東方無佛耶。師厲聲一喝。泊然而逝。弟子奉遺骸。及諸不壞者。歸海鹽。建塔于天寧西齋。壽七十有五。

【現代漢語翻譯】現代漢語譯本：我問：『如果不是這樣，那又該如何？』師父說：『那就稍微好一些。』我問：『壽山門下，風吹不進，水潑不濕。』師父說：『很少遇到肯聽勸的人，多是些刻舟求劍的人。』我問：『和尚你只有接受玉璧的心，卻沒有割讓城池的意願。』師父說：『不要錯怪老僧。』師父上堂說法，召集大眾說：『如果說出來的是對的，無奈一切諸法的真實相狀是寂靜的，無法用言語表達。如果說沉默是對的，無奈佛法沒有人宣說，即使有智慧的人也不能理解。難道是說的時候沉默，沉默的時候說嗎？』『下面的內容還很長，留到明天再說。』師父上堂說法：『秋風涼爽，秋夜漫長，天河平靜無波，月桂也聞不到香味。耳朵聽到聲音，聲音傳到耳朵，任憑露水打濕的草地裡，寒蟬悽切地鳴叫。』師父上堂說法：『在一切供養中，法供養最為殊勝。供養是不能沒有的，那麼什麼是法供養呢？不要說我欺騙你們，南無佛陀（Namo Buddha，皈依佛），南無達磨（Namo Dharma，皈依法），南無僧伽（Namo Sangha，皈依僧）。』師父拄著拄杖說：『山河大地，草木叢林，都向這裡，平等地證入。沒有解脫的人，讓他們得到解脫；沒有涅槃的人，讓他們得到涅槃。』『即使在衲僧的份上，也像經過蠱毒之家裡的水一樣，一點也不能沾染。』師父靠著拄杖下座。後來師父再次住持天寧寺。洪武元年，皇上設立水陸法會，普度幽冥，詔令徵召了十幾位禪師，師父也在其中。洪武二年，師父再次說法，在錫燕文樓下，親自承受皇上的慰問。洪武三年秋天，皇上徵召師父，詢問鬼神的道理，師父和夢堂禪師也一同前往。不久書寫完成，等待上奏。師父忽然示現輕微的疾病，書寫偈語說：『真性圓滿光明，本來沒有生滅。木馬在夜晚鳴叫，西方升起太陽。』書寫完畢，師父對夢堂禪師說：『師兄，我要走了。』夢堂禪師問：『你要去哪裡？』師父說：『西方。』夢堂禪師問：『西方有佛，東方就沒有佛嗎？』師父厲聲一喝，安然而逝。弟子們奉著師父的遺骸，以及那些沒有腐壞的部分，回到海鹽，在天寧寺西齋建造佛塔。師父享年七十五歲。

English version: I asked: 'If it's not like that, then what should it be like?' The master said: 'Then it would be slightly better.' I asked: 'At Shoushan's gate, wind cannot blow in, and water cannot splash on.' The master said: 'Rarely encounter those who are willing to listen to advice, mostly meet those who carve a boat to find a sword.' I asked: 'The monk only has the heart to accept the jade disc, but no intention to cede the city.' The master said: 'Don't wrongly blame the old monk.' The master ascended the hall to preach, summoning the assembly and saying: 'If what is said is correct, it's a pity that the true nature of all dharmas is stillness, which cannot be expressed in words. If silence is correct, it's a pity that the Dharma is not spoken by anyone, and even the wise cannot understand it. Is it speaking when silent, and silent when speaking?' 'The following content is very long, leave it for tomorrow.' The master ascended the hall to preach: 'The autumn wind is cool, the autumn night is long, the Milky Way has no waves, and the osmanthus cannot be smelled. The ear hears the sound, and the sound reaches the ear, letting the dew-covered grass cry with the cold cicadas.' The master ascended the hall to preach: 'Among all offerings, the Dharma offering is the most supreme. Offering cannot be without, so what is the Dharma offering? Don't say I'm deceiving you, Namo Buddha (皈依佛, Taking refuge in the Buddha), Namo Dharma (皈依法, Taking refuge in the Dharma), Namo Sangha (皈依僧, Taking refuge in the Sangha).' The master, leaning on his staff, said: 'Mountains, rivers, earth, grass, and trees, all towards here, equally enter into realization. Those who have not been liberated, let them be liberated; those who have not attained Nirvana, let them attain Nirvana.' 'Even in the share of a monastic, it is like water that has passed through a house with poison, not even a drop can be touched.' The master leaned on his staff and descended from the seat. Later, the master again resided at Tianning Temple. In the first year of Hongwu, the emperor established a water and land dharma assembly to universally save the deceased, and summoned more than a dozen Chan masters, and the master was among them. In the second year of Hongwu, the master preached again, and under the Xiyanwen Tower, he personally received the emperor's condolences. In the autumn of the third year of Hongwu, the emperor summoned the master to inquire about the principles of ghosts and gods, and the master and Chan Master Mengtang also went together. Soon after the writing was completed, waiting to be presented. The master suddenly showed a slight illness, and wrote a verse saying: 'The true nature is perfectly bright, originally without birth or death. The wooden horse crows at night, and the sun rises in the West.' After writing, the master said to Chan Master Mengtang: 'Senior brother, I am leaving.' Chan Master Mengtang asked: 'Where are you going?' The master said: 'The West.' Chan Master Mengtang asked: 'There is a Buddha in the West, is there no Buddha in the East?' The master shouted sharply and passed away peacefully. The disciples carried the master's remains, and those parts that had not decayed, back to Haiyan, and built a pagoda in the west wing of Tianning Temple. The master lived to the age of seventy-five.

【English Translation】 I asked: 'If it's not like that, then what should it be like?' The master said: 'Then it would be slightly better.' I asked: 'At Shoushan's gate, wind cannot blow in, and water cannot splash on.' The master said: 'Rarely encounter those who are willing to listen to advice, mostly meet those who carve a boat to find a sword.' I asked: 'The monk only has the heart to accept the jade disc, but no intention to cede the city.' The master said: 'Don't wrongly blame the old monk.' The master ascended the hall to preach, summoning the assembly and saying: 'If what is said is correct, it's a pity that the true nature of all dharmas is stillness, which cannot be expressed in words. If silence is correct, it's a pity that the Dharma is not spoken by anyone, and even the wise cannot understand it. Is it speaking when silent, and silent when speaking?' 'The following content is very long, leave it for tomorrow.' The master ascended the hall to preach: 'The autumn wind is cool, the autumn night is long, the Milky Way has no waves, and the osmanthus cannot be smelled. The ear hears the sound, and the sound reaches the ear, letting the dew-covered grass cry with the cold cicadas.' The master ascended the hall to preach: 'Among all offerings, the Dharma offering is the most supreme. Offering cannot be without, so what is the Dharma offering? Don't say I'm deceiving you, Namo Buddha (皈依佛, Taking refuge in the Buddha), Namo Dharma (皈依法, Taking refuge in the Dharma), Namo Sangha (皈依僧, Taking refuge in the Sangha).' The master, leaning on his staff, said: 'Mountains, rivers, earth, grass, and trees, all towards here, equally enter into realization. Those who have not been liberated, let them be liberated; those who have not attained Nirvana, let them attain Nirvana.' 'Even in the share of a monastic, it is like water that has passed through a house with poison, not even a drop can be touched.' The master leaned on his staff and descended from the seat. Later, the master again resided at Tianning Temple. In the first year of Hongwu, the emperor established a water and land dharma assembly to universally save the deceased, and summoned more than a dozen Chan masters, and the master was among them. In the second year of Hongwu, the master preached again, and under the Xiyanwen Tower, he personally received the emperor's condolences. In the autumn of the third year of Hongwu, the emperor summoned the master to inquire about the principles of ghosts and gods, and the master and Chan Master Mengtang also went together. Soon after the writing was completed, waiting to be presented. The master suddenly showed a slight illness, and wrote a verse saying: 'The true nature is perfectly bright, originally without birth or death. The wooden horse crows at night, and the sun rises in the West.' After writing, the master said to Chan Master Mengtang: 'Senior brother, I am leaving.' Chan Master Mengtang asked: 'Where are you going?' The master said: 'The West.' Chan Master Mengtang asked: 'There is a Buddha in the West, is there no Buddha in the East?' The master shouted sharply and passed away peacefully. The disciples carried the master's remains, and those parts that had not decayed, back to Haiyan, and built a pagoda in the west wing of Tianning Temple. The master lived to the age of seventy-five.

紹興府天衣天鏡元凈禪師

會稽倪氏子。上堂。即心即佛。嘉州牛吃禾。非心非佛。益州馬腹脹。不是心。不是佛。天下覓醫人。灸豬左膊上。良久曰。啼到血流無用處。不如緘口過殘春。上堂。聲不是聲。觀音三昧。色不是色。文殊法門。聲色無礙。普賢境界。拈拄杖畫一畫曰。大鵬展翅蓋十洲。籬邊燕雀空啾啾。明興建會鐘山。師與壁峰被召。入內問道。洪武九年。主靈隱。以無罪被謫陜西。至寶應。夜宿寧國寺。端坐而逝。

臺州國清夢堂曇噩禪師

慈溪王氏子。祖父皆縉紳。求學出世法。往參元叟。機辯交觸。叟頷之。后歷住數大剎。錫佛真文懿之號。將示滅。謂弟子曰。三界空花。如風捲煙。六塵幻影。如湯澆雪。亙古亙今。惟一性獨存。吾將入滅。聽吾偈曰。吾有一物。無頭無尾。要得分明。涅槃后看。言訖危坐而逝。

杭州徑山愚庵智及禪師

吳縣顧氏子。幼入海云院為童子。智光日顯。及長祝髮受具。聞賢首家講法界觀。不契。遂走建業。參廣智欣。微露文采。眾相推譽。有峙上座呵曰。子才俊若此。不思負荷大法。甘作詩奴乎。無盡燈偈所謂。黃葉飄飄者。不知作何見解。師無對。仍歸海云。胸中如礙。一日見秋葉墮庭。豁然有省。即升雙徑。謁元叟。叟可之。

【現代漢語翻譯】現代漢語譯本：紹興府天衣天鏡元凈禪師

會稽人，姓倪。上堂說法時說：『即心即佛』（當下之心就是佛），好比嘉州的牛吃了稻禾。『非心非佛』（不是心，也不是佛），好比益州的馬肚子脹了。『不是心，不是佛』，天下尋找醫生，卻在豬的左肩上施灸。』良久，又說：『啼哭到血流也無濟於事，不如閉口度過這殘餘的春天。』上堂說法時說：『聲不是聲』，是觀音的三昧（Samadhi，正定）。『色不是色』，是文殊的法門。聲色沒有障礙，是普賢的境界。』拿起拄杖畫了一下，說：『大鵬展翅能覆蓋十洲，籬笆邊的燕雀只能空自鳴叫。』明朝興建建會鐘山，元凈禪師與壁峰禪師被召入宮。洪武九年，主持靈隱寺，后因無罪被貶謫到陜西。到達寶應，夜宿寧國寺，端坐而逝。

臺州國清夢堂曇噩禪師

慈溪人，姓王。祖父都是做官的。尋求出世之法，前去參拜元叟禪師，通過機鋒辯論，元叟禪師認可了他。後來歷任多座大寺的主持，被賜予錫佛真文懿的稱號。將要圓寂時，對弟子們說：『三界如空中的花朵，像風捲起的煙霧；六塵如虛幻的影子，像用熱水澆在雪上。亙古亙今，只有真性獨自存在。我將要入滅，聽我的偈語：我有一物，無頭無尾，想要分得明白，涅槃后看。』說完就端坐而逝。

杭州徑山愚庵智及禪師

吳縣人，姓顧。年幼時進入海云院做童子，智慧的光芒日益顯現。長大后剃度受戒。聽聞賢首宗講解法界觀，卻不契合。於是前往建業，參拜廣智欣禪師，稍微顯露出文采，眾人紛紛稱讚。有位峙上座呵斥他說：『你如此才華橫溢，不想著承擔大法，甘願做個寫詩的奴隸嗎？無盡燈偈中說的『黃葉飄飄』，你不知作何見解？』智及禪師無言以對，仍然回到海云院，心中如有阻礙。一日，看見秋葉飄落庭院，忽然有所領悟。隨即前往雙徑，拜見元叟禪師，元叟禪師認可了他。

【English Translation】 English version: Tianyi Tianjing Yuanjing Zen Master of Shaoxing Prefecture

A native of Kuaiji, surnamed Ni. In his Dharma talk, he said: 'The mind itself is the Buddha' (the present mind is the Buddha), like the Jiazhou ox eating rice. 'Neither mind nor Buddha' (neither mind nor Buddha), like the swollen belly of a horse in Yizhou. 'Neither mind nor Buddha,' searching for a doctor all over the world, but applying moxibustion to the pig's left shoulder.' After a long pause, he said: 'Crying until blood flows is useless; it is better to close your mouth and pass the remaining spring.' In his Dharma talk, he said: 'Sound is not sound,' it is the Samadhi (正定) of Avalokiteśvara (Guanyin). 'Form is not form,' it is the Dharma gate of Mañjuśrī (Wenshu). The absence of obstruction between sound and form is the realm of Samantabhadra (Puxian).' He drew a line with his staff and said: 'The roc spreads its wings to cover ten continents, while the sparrows by the fence chirp in vain.' During the Ming Dynasty's construction of Jianhui Zhongshan, Yuanjing Zen Master and Bifeng Zen Master were summoned to the palace. In the ninth year of Hongwu, he presided over Lingyin Temple, and was later demoted to Shaanxi without any crime. Arriving at Baoying, he spent the night at Ningguo Temple, and passed away in a seated posture.

Mengtang Tan'e Zen Master of Guoqing Temple in Taizhou

A native of Cixi, surnamed Wang. His grandfather and father were both officials. Seeking the Dharma of liberation, he went to pay homage to Yuan Sou Zen Master. Through sharp debates, Yuan Sou Zen Master recognized him. Later, he served as the abbot of several large temples and was granted the title of Xifo Zhenwenyi. When he was about to pass away, he said to his disciples: 'The three realms are like flowers in the sky, like smoke rolled up by the wind; the six sense objects are like illusory shadows, like hot water poured on snow. From ancient times to the present, only the true nature exists alone. I am about to enter Nirvana; listen to my verse: I have a thing, without head or tail; if you want to understand it clearly, look after Nirvana.' After saying this, he passed away in a seated posture.

Yu'an Zhiji Zen Master of Jingshan Mountain in Hangzhou

A native of Wuxian, surnamed Gu. He entered Haiyun Temple as a young novice, and the light of wisdom became increasingly apparent. After he grew up, he was tonsured and received the precepts. He heard the Huayan school explain the Dharma Realm, but it did not resonate with him. So he went to Jianye to pay homage to Guangzhi Xin Zen Master, slightly revealing his literary talent, and everyone praised him. A senior monk named Zhi scolded him, saying: 'You are so talented, but you do not think about undertaking the great Dharma, and are willing to be a slave to poetry? What is your understanding of the 'yellow leaves fluttering' mentioned in the Endless Lamp Verse?' Zhiji Zen Master was speechless and returned to Haiyun Temple, feeling obstructed in his heart. One day, seeing autumn leaves falling in the courtyard, he suddenly had an epiphany. He then went to Shuangjing to visit Yuan Sou Zen Master, who recognized him.

住后僧問。不與萬法為侶者是什麼人。師曰。十字街頭石敢當。僧擬再問。師曰。又要第二杓惡水在。問馬祖升堂百丈卷席意旨如何。師曰。不是苦心人不知。曰龍袖拂開全體現。像王行處絕狐蹤。還得相應也未。師曰。萬里望崖州。問佛法禪道相去多少。師舉手曰。展則成掌。握則成拳。僧禮拜。師曰。狂狗趁塊。問如何是毗盧師。師曰。斷根草鞋。曰如何是法身主。師曰。尖檐席帽。曰學人不會。師曰。現成行貨。有什麼不會。僧擬議。師便喝。問竺士大仙心東西密相付。如何是密付底心。師曰。九秋黃葉亂飄金。曰和尚莫將境示人。師曰。老僧罪過。問如何是清凈法身。師曰。月色和云白。松聲帶露寒。問凈法界身本無出沒。因甚釋迦老子今日降生。師曰。知而故犯。曰遵布衲浴佛次藥山問。汝只浴得者個。還浴得那個么。遵曰。把那個來。(如何是那個。師曰。擔枷過)狀。上堂。目前無法。心外無機。皇風蕩蕩。民物熙熙。花霏霏。日遲遲。高下林巒錦繡圍。卻怪當時杜䳌子。春山無限好。猶道不如歸。上堂。時維三月。節屆清明。不寒不熱。半陰半晴。落花啼鳥一聲聲。驀拈拄杖曰。穿卻解空鼻孔。戳瞎達磨眼睛。踏破草鞋赤腳走。好山猶在最高層。上堂。顧大眾曰。老僧已為諸人和盤托出了也。饑逢王

【現代漢語翻譯】現代漢語譯本住后，有僧人問道：『不與萬法為伴侶的是什麼人？』師父回答說：『十字路口的石敢當。』（石敢當：一種鎮邪之物，常立於路口）僧人打算再問，師父說：『又想要第二勺髒水潑來嗎？』問：『馬祖（Mazu，禪宗大師）升座，百丈（Baizhang，禪宗大師）卷席，意旨如何？』師父說：『不是苦心修行的人不會知道。』（僧人）說：『龍袖拂開，全體顯現，像王行走之處，絕無狐貍軌跡，這樣還能相應嗎？』師父說：『萬里之外遙望崖州。』（崖州：古地名，比喻遙遠）問：『佛法和禪道相差多少？』師父舉起手說：『展開就是手掌，握緊就是拳頭。』僧人禮拜，師父說：『瘋狗追逐土塊。』問：『如何是毗盧師？』（毗盧師：指毗盧遮那佛，宇宙的本體佛）師父說：『斷了根的草鞋。』（僧人）問：『如何是法身主？』（法身主：指佛的法身，真如自性）師父說：『尖頂的席帽。』（僧人）說：『學人不會。』師父說：『現成的貨物，有什麼不會的？』僧人猶豫不決，師父便喝斥。問：『竺士大仙（Zhushi Daxian，指達摩祖師）心東西秘密相付，如何是秘密付與的心？』師父說：『九秋的黃葉紛紛飄落。』（僧人）說：『和尚不要將外境來開示人。』師父說：『老僧的罪過。』問：『如何是清凈法身？』（清凈法身：指佛的清凈法身）師父說：『月色和云一樣白，松濤聲帶著露水的寒意。』問：『凈法界身（凈法界身：指清凈的法界之身）本來沒有出現和消失，為什麼釋迦老子（釋迦老子：指釋迦牟尼佛）今天還要降生？』師父說：『知而故犯。』（僧人）說：『遵布衲（Zun Bu Na，人名）浴佛時，藥山（Yaoshan，地名）問：你只能洗得了這個，還能洗得了那個嗎？』遵回答說：『把那個拿來。』（如何是那個？師父說：『戴著枷鎖走過。』）（師父）上堂開示：『目前沒有法，心外沒有機巧。皇風浩蕩，人民安樂。花紛紛飄落，陽光和煦。高低林巒，錦繡環繞。卻奇怪當時杜鵑鳥，春山無限美好，還說不如歸去。』（師父）上堂開示：『時節是三月，節氣是清明。不冷不熱，半陰半晴。落花啼鳥，一聲聲。』驀然拿起拄杖說：『穿透那些空談者的鼻孔，戳瞎達摩（Damo，指達摩祖師）的眼睛。踏破草鞋赤腳走，好山仍然在最高層。』（師父）上堂開示：『看著大眾說，老僧已經為你們和盤托出了。飢餓時遇到國王。』

【English Translation】 English version After residing, a monk asked: 'What kind of person is not associated with the myriad dharmas?' The master replied: 'The stone guardian at the crossroads.' (Shigandang: a kind of warding-off evil object, often erected at intersections) The monk intended to ask again, and the master said: 'Do you want a second scoop of dirty water to be splashed?' Asked: 'Mazu (Mazu, a Zen master) ascends the seat, Baizhang (Baizhang, a Zen master) rolls up the mat, what is the intention?' The master said: 'Those who are not diligent in cultivation will not know.' (The monk) said: 'The dragon sleeves are brushed open, the whole body appears, and where the elephant king walks, there is no trace of foxes. Can this still correspond?' The master said: 'Looking at Yazhou from thousands of miles away.' (Yazhou: an ancient place name, a metaphor for remoteness) Asked: 'How much difference is there between Buddha-dharma and Zen?' The master raised his hand and said: 'When unfolded, it is a palm; when clenched, it is a fist.' The monk bowed, and the master said: 'A mad dog chases after a clod of earth.' Asked: 'What is Vairocana Buddha?' (Vairocana Buddha: refers to Vairocana Buddha, the embodiment of the universe) The master said: 'A straw sandal with broken roots.' (The monk) asked: 'What is the master of the Dharmakaya?' (Master of Dharmakaya: refers to the Dharmakaya of the Buddha, the true nature of Suchness) The master said: 'A pointed straw hat.' (The monk) said: 'The student does not understand.' The master said: 'Ready-made goods, what is there that you don't understand?' The monk hesitated, and the master scolded him. Asked: 'The great sage Zhushi (Zhushi Daxian, refers to Bodhidharma) secretly entrusted the mind of the East, what is the mind that is secretly entrusted?' The master said: 'The yellow leaves of the ninth autumn are falling in confusion.' (The monk) said: 'The monk should not use external realms to enlighten people.' The master said: 'The old monk's fault.' Asked: 'What is the pure Dharmakaya?' (Pure Dharmakaya: refers to the pure Dharmakaya of the Buddha) The master said: 'The moonlight is as white as the clouds, and the sound of the pine trees carries the coldness of the dew.' Asked: 'The pure Dharmadhatu body (Pure Dharmadhatu body: refers to the pure Dharmadhatu body) originally has no appearance or disappearance, why does Shakya Laozi (Shakya Laozi: refers to Shakyamuni Buddha) still descend today?' The master said: 'Knowing and deliberately violating.' (The monk) said: 'When Zun Bu Na (Zun Bu Na, a person's name) was bathing the Buddha, Yaoshan (Yaoshan, a place name) asked: You can only wash this one, can you wash that one?' Zun replied: 'Bring that one.' (What is that one? The master said: 'Walking with shackles.') (The master) ascended the hall and gave instructions: 'There is no dharma before the eyes, and there is no ingenuity outside the mind. The imperial wind is mighty, and the people are happy. Flowers are falling, and the sun is warm. High and low mountains and forests are surrounded by brocade. It is strange that the cuckoo at that time, the spring mountains are infinitely beautiful, and still say it is better to return home.' (The master) ascended the hall and gave instructions: 'The season is March, and the solar term is Qingming. Neither cold nor hot, half cloudy and half sunny. Falling flowers and singing birds, sound after sound.' Suddenly picking up the staff, he said: 'Pierce the nostrils of those who talk emptily, and poke out the eyes of Damo (Damo, refers to Bodhidharma). Trample on the straw sandals and walk barefoot, the good mountains are still at the highest level.' (The master) ascended the hall and gave instructions: 'Looking at the crowd, the old monk has revealed everything to you. Meeting the king when hungry.'

膳不能餐。莫錯怪人好。上堂。何物苦求而不得。何物不求而自來。何物鐵錘打不破。何物夜合而晝開。滿地落花春已過。綠陰空鎖舊莓苔。師入園見僧割瓜。問割得幾個祖師頭。曰三十個。師曰。那個皮下有血。曰和尚何得重重相戲。師曰。好心不得好報。達識帖穆爾丞相到方丈。問凈名丈室容受三萬二千師子座。凈慈丈室容多少。師曰。一塵不立。曰得與么覿體相違。師提起簾曰。請丞相鑒。相呵呵大笑曰。作家宗師不勞再勘。師便供茶。洪武癸丑。詔有道名宿。赴京師。居其首。以病不及召對。賜還海云。戊午秋示疾。書偈而逝。塔于穹窿山之陰。

蘇州府萬壽寺行中至仁禪師

番陽吳氏子。參元叟。叟曰。仁書記虎而翼者也。出世德章萬壽等剎。后歸松林。示眾。幻軀將逼從心年。松下經行石上眠。珍重北山龍象眾。普通年話幾時圓。居無何。書偈而逝。

杭州府徑山古鼎祖銘禪師

奉化應氏子。謁元叟。一日入室。扣以黃龍見慈明機緣。叟詰之曰。只如趙州云。臺山婆子被我勘破。與慈明笑曰是罵耶。你且道。二老漢為復肝膽相似。為復鼻孔不同。師曰。一對無孔鐵錘。曰黃龍當下悟去。又且如何。師曰。病眼見空花。叟曰。不是不是。師擬進。叟便喝。自是坦然無礙。晨夕警發

。益臻閫奧。住后僧問。如何是佛。師曰。秤錘蘸醋。曰如何是佛向上事。師曰。仰面不見天。曰記得僧問雲門如何是佛。門云乾屎橛。又作么生。師曰。雲門不是好心。曰乾屎橛與秤錘蘸醋相去多少。師曰。鑊湯無冷處。僧擬進。師便喝。示疾書偈曰。生死純真。太虛純滿。七十九年。搖籃繩斷。擲筆而逝。

杭州靈隱竹泉法林禪師

臺之寧海黃氏子。聞元叟唱道中竺。往謁焉。叟問何來。師曰天臺。叟曰。曾見寒山拾得么。師叉手向前曰。今日親見和尚。叟曰。脫空謾語漢。參堂去。看經次。叟曰。看經那。師曰是。叟曰。將甚麼看。師曰。將眼看。叟豎拳曰。何不道將這個看。師曰。放下拳頭將甚麼看。叟微笑。至元四年主靈隱。上堂。法是常法。道是常道。拶破面門。點即不到。雪峰一千七百人善知識。朝夕只輥三個本毬。趙州七百甲子老禪和。見人只道喫茶去。中峰居常見兄弟相訪。只是敘通寒溫。燒香叉手。若是金毛獅子子。三千里外定誵訛。上堂。古杭管內。靈隱名山。肇建於東晉。咸和年間。慧理法師為第一祖。今日上元令節。諸處放燈。知事直歲各各照管風燭。便下座。示寂偈曰。七十二年虛空釘橛。末後一句不說不說。遂怡然而化。

杭州徑山復原福報禪師

寧海方氏

{ "translations": [ "現代漢語譯本：\n更加精深奧妙。住持后，有僧人問：『什麼是佛？』禪師說：『秤錘蘸醋。』（秤錘：稱重量的金屬塊；蘸醋：一種比喻，形容味道怪異。）僧人又問：『什麼是佛向上之事？』禪師說：『仰面不見天。』僧人說：『記得雲門禪師回答什麼是佛時，說的是乾屎橛。』（雲門：雲門文偃禪師；乾屎橛：比喻無用之物。）又該怎麼理解呢？禪師說：『雲門不是好心。』僧人問：『乾屎橛與秤錘蘸醋相差多少？』禪師說：『鑊湯無冷處。』（鑊湯：沸騰的開水；比喻處境危險。）僧人想要進一步發問，禪師便大喝一聲。示疾時寫下偈語：『生死純真，太虛純滿，七十九年，搖籃繩斷。』寫完擲筆而逝。\n\n杭州靈隱竹泉法林禪師\n\n是臺州寧海黃氏之子。聽聞元叟禪師在中竺講道，前去拜謁。元叟問：『從哪裡來？』禪師說：『天臺。』元叟說：『曾見過寒山、拾得嗎？』（寒山、拾得：傳說中的兩位隱士。）禪師叉手向前說：『今日親見和尚。』元叟說：『脫空謾語漢，參堂去。』（脫空謾語漢：指說空話的人；參堂：參加禪堂的修行。）看經時，元叟問：『看經呢？』禪師說是。元叟問：『用什麼看？』禪師說：『用眼看。』元叟豎起拳頭說：『為何不說用這個看？』禪師說：『放下拳頭用什麼看？』元叟微笑。至元四年，主持靈隱寺。上堂說法：『法是常法，道是常道，拶破面門，點即不到。』（拶破面門：比喻直指核心；點即不到：比喻無法形容。）雪峰一千七百人善知識，朝夕只輥三個本毬。（雪峰：雪峰義存禪師；本毬：指禪修的基本功。）趙州七百甲子老禪和，見人只道喫茶去。（趙州：趙州從諗禪師；甲子：六十年一輪迴；老禪和：指年老的禪僧。）中峰居常見兄弟相訪，只是敘通寒溫，燒香叉手。（中峰：中峰明本禪師。）若是金毛獅子子，三千里外定誵訛。（金毛獅子子：比喻真正的佛法傳人；誵訛：指錯誤。）上堂：『古杭管內，靈隱名山，肇建於東晉咸和年間，慧理法師為第一祖。今日上元令節，諸處放燈，知事直歲各各照管風燭。』便下座。示寂偈曰：『七十二年虛空釘橛，末後一句不說不說。』遂怡然而化。\n\n杭州徑山復原福報禪師\n\n是寧海方氏之子。" ], "english_translations": [ "English version:\nHis understanding became even more profound and subtle. After becoming abbot, a monk asked, 'What is Buddha?' The Master said, 'A weight dipped in vinegar.' (Weight: a metal block for measuring weight; dipped in vinegar: a metaphor for a strange taste.) The monk then asked, 'What is the matter beyond Buddha?' The Master said, 'Looking up, one cannot see the sky.' The monk said, 'I remember when Yunmen was asked what is Buddha, he said, \'A dried dung stick.\' (Yunmen: Zen Master Yunmen Wenyan; dried dung stick: a metaphor for something useless.) How should this be understood?' The Master said, 'Yunmen was not well-intentioned.' The monk asked, 'How much difference is there between a dried dung stick and a weight dipped in vinegar?' The Master said, 'There is no cold spot in a cauldron of boiling water.' (Cauldron of boiling water: a metaphor for a dangerous situation.) As the monk was about to ask further, the Master shouted. When showing signs of illness, he wrote a verse: 'Birth and death are purely genuine, the great void is purely full, seventy-nine years, the cradle rope is broken.' After writing, he threw down the pen and passed away.\n\nZen Master Zhutian Falin of Lingyin Temple in Hangzhou\n\nHe was the son of the Huang family of Ninghai, Taizhou. Hearing that Zen Master Yuansou was preaching at Zhongzhu, he went to pay his respects. Yuansou asked, 'Where do you come from?' The Master said, 'Tiantai.' Yuansou said, 'Have you seen Hanshan and Shide?' (Hanshan and Shide: two legendary hermits.) The Master bowed with his hands folded and said, 'Today I have personally seen the Abbot.' Yuansou said, 'Empty talker, go to the meditation hall.' (Empty talker: refers to someone who speaks empty words; meditation hall: participate in the practice of the Zen hall.) While reading the scriptures, Yuansou asked, 'Reading the scriptures?' The Master said yes. Yuansou asked, 'What are you using to read?' The Master said, 'Using my eyes.' Yuansou raised his fist and said, 'Why not say using this to read?' The Master said, 'Putting down the fist, what are you using to read?' Yuansou smiled. In the fourth year of Zhiyuan, he became the abbot of Lingyin Temple. He ascended the hall and said, 'The Dharma is the constant Dharma, the Way is the constant Way, breaking through the face, one cannot point to it.' (Breaking through the face: a metaphor for directly pointing to the core; one cannot point to it: a metaphor for being indescribable.) Xuefeng's one thousand seven hundred good advisors only roll three basic balls morning and evening. (Xuefeng: Zen Master Xuefeng Yicun; basic balls: refers to the basic skills of Zen practice.) Old Zen Master Zhaozhou, seven hundred Jiazi old, only says 'Have some tea' when he sees people. (Zhaozhou: Zen Master Zhaozhou Congshen; Jiazi: a cycle of sixty years; old Zen Master: refers to an old Zen monk.) Zhongfeng often sees brothers visiting, only exchanging greetings and burning incense with folded hands. (Zhongfeng: Zen Master Zhongfeng Mingben.) If it is a golden-haired lion cub, it will surely correct errors from three thousand miles away. (Golden-haired lion cub: a metaphor for a true successor of the Buddha-dharma; correct errors: refers to correcting mistakes.) Ascending the hall: 'Within the jurisdiction of ancient Hangzhou, Lingyin is a famous mountain, founded in the Xianhe era of the Eastern Jin Dynasty, with Dharma Master Huili as the first ancestor. Today is the Shangyuan Festival, and lanterns are lit everywhere. The stewards and those on duty should take care of the candles.' Then he descended from the seat. He said in his death verse: 'Seventy-two years nailing a stake in the void, the last sentence cannot be spoken.' Then he passed away peacefully.\n\nZen Master Fuyuan Fubao of Jingshan Temple in Hangzhou\n\nHe was the son of the Fang family of Ninghai." ] }

子。參元叟。叟問。近離甚處。師曰凈慈。叟曰。來作甚麼。師曰。久慕道風。特來禮拜。叟曰。趙州見南泉作么生。師曰。頭頂天腳踏地。叟曰。見后如何。師曰。饑來吃飯困來眠。叟曰。何處學得者虛頭來。師曰。今日親見和尚。叟頷之。住東山。上堂舉。一不得舉二。放過一著。落在第二。古人恁么說話。正是抱贓叫屈。東山即不然。舉二不得舉一。放過一著。落在第七。到這裡。須知有向上一路始得。如何是向上一路。良久曰。莫守寒巖異草青。坐卻白雲宗不妙。洪武初。應召入京。稱旨。留三年。賜還。兩住徑山。一日疾甚。侍者乞偈。師叱曰。吾世壽尚有三年。已而果然。及化之日。忽拍手曰。阿呵呵。大眾是甚麼。看取。竟寂。

仰山熙禪師法嗣

金陵龍翔笑隱大欣禪師

南昌陳氏子。參晦機。機問。黃龍向泐潭得旨。領徒遊方。及見慈明。氣索汗下。過在甚麼處。師曰。千年桃核里。覓甚舊時仁。又一日問。不落因果。便墮野狐身。不昧因果。便脫野狐身。且道利害在甚麼處。師擬對。機一喝。師始豁然。文宗皇帝聖忌。滿散藏經。上堂。尊而無上。高超象帝之先。貴不可名。坐斷毗盧之頂。其頂之大。則容攝十虛。其用之廣。則包括萬類。如月涵眾水。無分凈穢之殊。春在百華

【現代漢語翻譯】現代漢語譯本：子。參拜元叟（禪師名號）。元叟問：『你最近從哪裡來？』禪師說：『凈慈（寺廟名）。』元叟問：『來這裡做什麼？』禪師說：『我一直仰慕您的道風，特地前來禮拜。』元叟問：『趙州（禪師名號）見南泉（禪師名號）時說了什麼？』禪師說：『頭頂天，腳踏地。』元叟問：『見到之後又如何呢？』禪師說：『餓了就吃飯，困了就睡覺。』元叟問：『從哪裡學來的這些虛頭巴腦的東西？』禪師說：『今天親眼見到了和尚您。』元叟點頭認可。禪師住在東山（地名）。上堂說法時舉例說：『說一就不能說二，放過一著，就落在了第二著。古人這樣說話，正是做了壞事還喊冤枉。東山這裡卻不是這樣，說二就不能說一，放過一著，就落在了第七著。』到這裡，要知道還有向上的一條路才行。什麼是向上的一條路？』良久后說：『不要守著寒冷巖石上的奇異草木，安坐于白雲宗是不妙的。』洪武初年，禪師入京，受到皇帝賞識，留了三年，賜還。兩次住在徑山（地名）。有一天病得很重，侍者請求他留下偈語。禪師呵斥說：『我的世壽還有三年。』後來果然應驗。到圓寂的那天，忽然拍手說：『阿呵呵，大眾，這是什麼？看清楚。』隨即圓寂。

仰山熙禪師（禪師名號）法嗣

金陵龍翔笑隱大欣禪師（禪師名號）

南昌陳氏之子。參拜晦機（禪師名號）。晦機問：『黃龍（禪師名號）在泐潭（地名）得到旨意，帶領徒弟遊歷四方，等到見到慈明（禪師名號）時，卻氣餒汗下，過錯在哪裡？』禪師說：『在千年的桃核里，尋找什麼舊時的人。』又有一天，晦機問：『不落入因果，便會墮入野狐身；不昧於因果，便能脫離野狐身。那麼，利害關係在哪裡？』禪師想要回答，晦機一聲棒喝，禪師才豁然開悟。文宗皇帝的忌日，寺廟裡散發經書。禪師上堂說法：『尊貴而沒有比它更高的，超越了形象和帝王之前；珍貴到無法命名，佔據了毗盧（佛名號）的頂端。它的頂端之大，可以容納整個宇宙；它的作用之廣，可以包括萬物。就像月亮映照在眾多的水中，不分乾淨和污穢；春天存在於各種花朵之中』

【English Translation】 English version: A monk. Visited Yuan Sou (Zen master's name). Sou asked: 'Where have you come from recently?' The master said: 'Jing Ci (temple name).' Sou asked: 'What are you here for?' The master said: 'I have long admired your Daoist spirit and have come to pay my respects.' Sou asked: 'What did Zhao Zhou (Zen master's name) say when he saw Nan Quan (Zen master's name)?' The master said: 'Head on top of the sky, feet on the ground.' Sou asked: 'What happened after seeing him?' The master said: 'When hungry, I eat; when sleepy, I sleep.' Sou asked: 'Where did you learn these empty-headed things?' The master said: 'Today, I have personally seen the abbot.' Sou nodded in agreement. The master lived in Dong Shan (place name). When giving a Dharma talk, he cited an example: 'If you say one, you cannot say two; if you let go of one move, you fall into the second move. The ancients spoke like this, which is like committing a crime and then shouting injustice. It is not like this at Dong Shan. If you say two, you cannot say one; if you let go of one move, you fall into the seventh move.' At this point, you must know that there is an upward path. What is the upward path?' After a long silence, he said: 'Do not guard the strange grass on the cold rocks; sitting in the Bai Yun sect is not wonderful.' In the early years of Hong Wu, the master entered the capital, was appreciated by the emperor, stayed for three years, and was granted permission to return. He lived in Jing Shan (place name) twice. One day, he was very ill, and the attendant asked him to leave a verse. The master scolded: 'My lifespan still has three years.' Later, it came true. On the day of his death, he suddenly clapped his hands and said: 'A ha ha, everyone, what is this? Look carefully.' Then he passed away.

Successor of Zen Master Yang Shan Xi (Zen master's name)

Zen Master Jin Ling Long Xiang Xiao Yin Da Xin (Zen master's name)

A son of the Chen family from Nan Chang. Visited Hui Ji (Zen master's name). Ji asked: 'Huang Long (Zen master's name) received the decree at Le Tan (place name), led his disciples to travel around, and when he saw Ci Ming (Zen master's name), he was discouraged and sweating. Where was the fault?' The master said: 'In the thousand-year-old peach pit, what old person are you looking for?' One day, Hui Ji asked: 'If you do not fall into cause and effect, you will fall into the body of a wild fox; if you are not ignorant of cause and effect, you can escape the body of a wild fox. So, where is the advantage and disadvantage?' The master wanted to answer, but Hui Ji gave a shout, and the master suddenly became enlightened. On the anniversary of Emperor Wen Zong's death, the temple distributed scriptures. The master gave a Dharma talk: 'Noble and nothing is higher than it, surpassing the image and before the emperor; precious to the point of being unnameable, occupying the top of Vairocana (Buddha's name). The greatness of its top can accommodate the entire universe; the breadth of its function can include all things. Just like the moon reflecting in the many waters, without distinguishing between clean and dirty; spring exists in all kinds of flowers.'

。不見正偏之相。妙有不有。真空不空。所以道。無邊剎境。自他不隔于毫端。十世古今。始終不離於當念。擲大千于方外。納須彌于芥中。於斯見得。便見文宗皇帝。昔從佛地。示現王宮。撫治邦家。又安宗社。化導已周。復歸佛位。寂然不動。智普應於十方。廓爾無私。量已周于沙界。龍翔與么讚揚。且道還契聖意也無。良久曰。優缽天花吹不斷。又從兜率下閻浮。至正甲申五月示寂。

杭州中天竺一關正逵禪師

鄱陽方氏子。參晦機。機問。何處人。師曰。鄱陽人。機曰。鄱陽湖水深多少。師曰。瞪目不見底。機曰。恁么則浸爛衲僧鼻孔也。師曰。終不借和尚鼻孔出氣。機曰。畢竟借誰鼻孔出氣。師曰。恭惟和尚萬福。機肯之。

金陵保寧仲方天倫禪師

像山張氏子。參晦機。機問。湖山藹藹。湖水洋洋。浸爛汝鼻孔。塞破汝眼睛。因甚不知。師曰。通身無影像。步步絕行蹤。機曰。未在更道。師拂袖便出。遂依座下。屢以此事扣問。機終不說。乃往吳興桃花塢。結茅。一日聞雷有省。徹見晦機用處。上堂。初三十一。中九下七。七九六十三。九九八十一。朝往西天。暮歸東土。一馬產三寅。石牛欄古路。參。臘八上堂。昨夜見明星悟道。後園風吹籬笆倒。曉來無跡可追尋。雪山依舊

【現代漢語翻譯】現代漢語譯本：不見正與偏的對立之相。妙有並非實有，真空並非空無。所以說，無邊的佛國凈土，自身與他者之間的界限細微到難以察覺；過去、現在、未來這十個時段，始終不離於當下的念頭。將大千世界拋擲于方外，將須彌山納入芥子之中。如果能在此有所領悟，便能領悟文宗皇帝。過去從佛的境界，示現於王宮之中，治理國家，安定宗廟社稷，教化引導完畢，又迴歸佛的果位。寂靜不動，智慧普遍應於十方世界；心胸開闊無私，度量已經周遍于沙界。龍翔如此讚揚，且說是否契合聖人的心意呢？（停頓良久）優缽羅花香吹不斷，又從兜率天降生到閻浮提。至正甲申年五月示寂。

杭州中天竺一關正逵禪師

是鄱陽方氏之子。參拜晦機禪師。晦機禪師問：『你是哪裡人？』禪師說：『鄱陽人。』晦機禪師說：『鄱陽湖水有多深？』禪師說：『瞪大眼睛也看不見底。』晦機禪師說：『這樣豈不是要浸爛衲僧的鼻孔？』禪師說：『我終究不借和尚的鼻孔出氣。』晦機禪師說：『你到底借誰的鼻孔出氣？』禪師說：『恭祝和尚萬福。』晦機禪師認可了他。

金陵保寧仲方天倫禪師

是象山張氏之子。參拜晦機禪師。晦機禪師問：『湖山秀麗，湖水浩蕩，浸爛你的鼻孔，塞破你的眼睛，為什麼你卻不知道？』禪師說：『我通身沒有影像，步步都絕無行蹤。』晦機禪師說：『還未到，再說一句。』禪師拂袖便出，於是留在晦機禪師座下，屢次以此事請教，晦機禪師始終不說。於是前往吳興桃花塢，結茅居住。一日，聽到雷聲有所領悟，徹底明白了晦機禪師的用意。上堂說法：『初三十一，中九下七，七九六十三，九九八十一。朝往西天，暮歸東土，一馬產三寅，石牛欄古路。』參！臘八上堂：『昨夜見明星悟道，後園風吹籬笆倒。曉來無跡可追尋，雪山依舊。』

【English Translation】 English version: Not seeing the aspects of right and wrong. Wondrous existence is not truly existent; true emptiness is not truly empty. Therefore, it is said: In boundless Buddha-lands, self and other are not separated by a hair's breadth. The ten ages, past and present, are never apart from the present moment. Throwing the great thousand worlds beyond the square, and containing Mount Sumeru within a mustard seed. If you can see this, then you can see Emperor Wenzong. In the past, from the realm of Buddhahood, he manifested in the royal palace, governing the country and securing the ancestral shrines. Having completed his work of transformation and guidance, he returned to the Buddha's position. Still and unmoving, his wisdom universally responds to the ten directions; broad and selfless, his measure encompasses the realms of the sands. Long Xiang praises in this way, but does it accord with the sage's intention? (After a long pause) The fragrance of the Utpala (blue lotus) flower cannot be blown away, and again he descends from the Tushita Heaven to Jambudvipa (the world). He passed away in the fifth month of the Jia Shen year of the Zhizheng era.

Zen Master Yiguan Zhengkui of Zhong Tianzhu Temple in Hangzhou

He was a son of the Fang family of Poyang. He visited Zen Master Huiji. Huiji asked, 'Where are you from?' The master said, 'From Poyang.' Huiji said, 'How deep is the water in Poyang Lake?' The master said, 'Straining my eyes, I cannot see the bottom.' Huiji said, 'In that case, it will soak the nostrils of the monks.' The master said, 'I will never borrow the abbot's nostrils to breathe.' Huiji said, 'Whose nostrils will you borrow to breathe then?' The master said, 'Respectfully wishing the abbot ten thousand blessings.' Huiji acknowledged him.

Zen Master Zhongfang Tianlun of Baoning Temple in Jinling

He was a son of the Zhang family of Xiangshan. He visited Zen Master Huiji. Huiji asked, 'The mountains and lakes are lush, the lake water is vast, soaking your nostrils and blocking your eyes, why don't you know?' The master said, 'My whole body has no image, every step leaves no trace.' Huiji said, 'Not yet, say another word.' The master flicked his sleeve and left, and then stayed under Huiji's seat, repeatedly asking about this matter. Huiji never spoke. Then he went to Taohuawu in Wuxing and built a hut. One day, hearing thunder, he had an awakening, thoroughly understanding Huiji's intention. He ascended the hall and said, 'The first thirty-one, the middle nine, the last seven, seven nine sixty-three, nine nine eighty-one. In the morning going to the Western Heaven, in the evening returning to the Eastern Land, one horse gives birth to three Yin, a stone ox blocks the ancient road.' Participate! On the Laba (Buddha's Enlightenment Day) he ascended the hall: 'Last night I saw the morning star and attained enlightenment, the wind in the back garden blew down the fence. At dawn there is no trace to be found, the snowy mountain remains the same.'

生青草。上堂。修多羅教如標月指。昨日有人從西州來。接得東州信。報道大食國里人。在眼睫上賣香藥。喝一喝。

明州育王石室祖瑛禪師

吳江陳氏子。髫年出家。即謁晦機。一見契合。謝平石砥禪師問疾偈曰。是身無我病根深。慚愧文殊遠訪臨。自有巖花談不二。青燈相對笑吟吟。臨終辭眾曰。五十三年。弄巧成拙踏破虛空赤腳行。萬象森羅笑不徹。

嘉興府祥符寺梅屋念常禪師

華亭黃氏子。年十二得度。至大戊申。參晦機。值機上堂。舉孚上座聞角聲因緣頌曰。琴生入滄海。太史游名山。從此楊州城外路。令嚴不許早開關。師于言下有省。投丈室通所得。機頷之。俾掌記室。服勤七年。延祐丙辰。主祥符。著佛祖通載二十二卷。行於世。

靈隱訚禪師法嗣

江州東林無外宗廓禪師

南昌魏氏子。參悅堂。堂問。溪聲儘是廣長舌。機語相契。遂承印記。初住云居。晚遷東林。辭世偈曰。吾年七十一。世緣今已畢。捱到五須彌。夜半日頭出。寂然而逝。

鼓山凝禪師法嗣

蒙山異禪師

參皖山。看無字公案。未省入。往承天。謁孤蟾瑩。因首座入堂燒香。打香盒作聲。有省。頌曰。沒興路頭窮。踏翻波是水。超群老趙州。面目只如此。次依虛堂

【現代漢語翻譯】現代漢語譯本：

生長的青草。

（禪師）上堂說法。修多羅教（Sutra，佛經）就像指示月亮的手指。

昨天有人從西州來，收到了東州的訊息，說在大食國（Arabia）那裡的人，在眼睫毛上賣香藥。喝一聲（表示強調或警醒）。

明州育王石室祖瑛禪師

吳江陳氏之子，年幼出家，隨即拜訪晦機禪師，一見如故。他向平石砥禪師問疾，作偈說：『這身體沒有我，病根深重，慚愧文殊菩薩遠道來訪。自有巖石上的花朵談論不二之法，青燈相對，笑著吟誦。』臨終時向大眾告別說：『五十三年，弄巧成拙，踏破虛空，赤腳而行。萬象森羅，笑個不停。』

嘉興府祥符寺梅屋念常禪師

華亭黃氏之子，十二歲時出家。至大戊申年，參拜晦機禪師。正值晦機禪師上堂，舉孚上座聽聞角聲的因緣，並頌道：『琴生進入滄海，太史游歷名山。從此楊州城外的道路，命令嚴厲，不許早開關。』禪師在言下有所領悟，嚮晦機禪師報告所得，晦機禪師表示認可，讓他掌管記室，服侍七年。延祐丙辰年，主持祥符寺，著有《佛祖通載》二十二卷，流傳於世。

靈隱訚禪師法嗣

江州東林無外宗廓禪師

南昌魏氏之子，參拜悅堂禪師。悅堂禪師問：『溪聲儘是廣長舌。』禪師的回答與悅堂禪師的機鋒相契合，於是得到印可。起初住在云居山，後來遷到東林寺。辭世偈說：『我年七十一，世間的緣分如今已經了結。捱到五須彌山（five great mountains），半夜裡太陽出來。』說完寂然而逝。

鼓山凝禪師法嗣

蒙山異禪師

參拜皖山禪師，參看『無』字公案（Mu, a koan），未能領悟。前往承天寺，拜見孤蟾瑩禪師。因為首座入堂燒香，敲打香盒發出聲音，有所領悟，作頌說：『沒興的路頭窮盡，踏翻波浪才知道還是水。超越群倫的老趙州（Zhao Zhou），面目只不過如此。』之後依止虛堂禪師。

【English Translation】 English version:

Fresh green grass.

(The Zen master) ascends the hall (to give a Dharma talk). The Sutra teaching is like a finger pointing at the moon.

Yesterday someone came from the Western Prefecture, receiving news from the Eastern Prefecture, reporting that people in Arabia sell fragrant medicines on their eyelashes. A shout (indicating emphasis or awakening).

Zen Master Zuying of Stone Chamber, Yüwang Temple, Mingzhou

The son of the Chen family of Wujiang, he left home at a young age and immediately visited Zen Master Huiji, with whom he was immediately compatible. He presented a verse to Zen Master Pingshi Zhi when inquiring about his illness, saying: 'This body is without self, the root of illness is deep. Ashamed that Manjusri (Bodhisattva of wisdom) visits from afar. Naturally, the flowers on the rocks discuss non-duality, facing the green lamp, smiling and chanting.' At the time of his death, he bid farewell to the assembly, saying: 'For fifty-three years, I have been clumsy and inept, treading through the void, walking barefoot. The myriad phenomena laugh without ceasing.'

Zen Master Nianchang of Plum House, Xiangfu Temple, Jiaxing Prefecture

The son of the Huang family of Huating, he was ordained at the age of twelve. In the year of Wushen during the Zhida era, he visited Zen Master Huiji. He encountered Huiji ascending the hall, citing the story of Layman Fu hearing the sound of a horn, and composed a verse: 'Qin Sheng enters the vast sea, the Grand Historian travels to famous mountains. From then on, the road outside Yangzhou City, the orders are strict, not allowing early opening of the gates.' The master had an awakening upon hearing these words, reported his understanding to Huiji, who nodded in approval, and had him manage the records room, serving diligently for seven years. In the year Bingchen during the Yanyou era, he presided over Xiangfu Temple, and authored 'A Comprehensive Record of Buddhas and Patriarchs' in twenty-two volumes, which circulated in the world.

Successor of Zen Master Yin of Lingyin

Zen Master Zongkuo Wuwai of Donglin Temple, Jiangzhou

The son of the Wei family of Nanchang, he visited Zen Master Yuetang. Yuetang asked, 'The sound of the stream is entirely the long, broad tongue.' The master's response resonated with Yuetang's teaching, and he received his seal of approval. Initially, he resided at Yunju Mountain, and later moved to Donglin Temple. His farewell verse said: 'I am seventy-one years old, my worldly connections are now complete. Having endured until the five Sumeru mountains (five great mountains), the sun rises in the middle of the night.' He passed away peacefully.

Successor of Zen Master Ning of Gushan

Zen Master Yi of Mengshan

He visited Zen Master Wanshan, contemplating the 'Mu' koan (Mu, a koan), but failed to understand. He went to Chengtian Temple to visit Zen Master Guchan Ying. Because the head monk entered the hall to burn incense, striking the incense box and making a sound, he had an awakening, composing a verse: 'The path of no interest is exhausted, overturning the waves reveals only water. The old Zhao Zhou (Zhao Zhou) who surpasses the crowd, his face is just like this.' Later, he relied on Zen Master Xutang.

。堂指瓶梅曰。做得頌者歸堂。師曰。戰退群陰得意回。百花頭上作春魁。看他方便為人處。放出春風和氣來。堂曰。歸堂去。復參皖山。一日上石梯子。廓然大悟。嘗垂三關語。驗學者曰。蟭螟蟲吸乾滄海。魚龍蝦蟹向何處安身立命。又曰。水母飛上色究竟天。入摩醯眼裡作舞。因甚不見。又曰。蓮湖橋為一切人直指。明眼人因甚落井。

金牛真禪師法嗣

舒州太湖無用寬禪師

一源參。師問何來。源曰通州。師曰。淮海近日盈虛若何。源曰。沃日滔天。不存涓滴。師曰。不著漕道。源曰。請和尚道。師便喝。又一日舉證道偈。問曰。掣電飛來。全身不顧。擬議之間。聖凡無路。速道速道。源曰。火迸星飛。有何擬議。覿面當機不是不是。師振威一喝。源曰。喝作么。師曰。東瓜山前吞扁擔。捉住清風剝了皮。源不覺通身汗下。曰今日方知和尚用處。師曰。閉著口。

慶壽璋禪師法嗣

燕京慶壽寺海云印簡禪師

山西寧遠宋氏子。生而穎悟。七歲父授以孝經開宗明義章。師曰。開者何宗。明者何義。父驚異。於是禮中觀沼為師。一日扶觀行。觀曰。法燈道看他家事忙。且道承誰力。汝作么生會。師將觀手一掣。觀曰。者野狐精。師曰喏喏。觀曰。更須別參。后杖䇿之燕。值雨

【現代漢語翻譯】現代漢語譯本：堂指著瓶梅說：『做得出頌的人就回丈室去。』老師說：『戰勝了所有陰暗，得意地歸來，在百花之上成為春天的魁首。看他方便為人處世的地方，放出春風般的和氣。』堂說：『回丈室去。』又去參訪皖山，一天登上石梯子，廓然大悟。曾經垂示三關語，用來檢驗學人，說：『蟭螟蟲（jiāomíng chóng，一種小蟲）吸乾了滄海，魚龍蝦蟹向何處安身立命？』又說：『水母飛上色究竟天（Sè jiūjìng tiān，佛教用語，指色界天的最高層），進入摩醯首羅天（Maheśvara，印度教主神濕婆的別稱）的眼裡跳舞，為什麼看不見？』又說：『蓮湖橋為一切人直接指示，明眼人為什麼會落井？』金牛真禪師（Jīnniú Zhēn Chánshī）的法嗣舒州太湖無用寬禪師（Shūzhōu Tàihú Wúyòng Kuān Chánshī）一源來參。老師問：『從哪裡來？』一源說：『通州。』老師說：『淮海（Huáihǎi，指淮河流域和沿海地區）近日盈虛如何？』一源說：『沃日滔天，不存涓滴。』老師說：『不著漕道。』一源說：『請和尚說。』老師便喝一聲。又一天舉證道偈，問道：『掣電飛來，全身不顧，擬議之間，聖凡無路。速道速道！』一源說：『火迸星飛，有何擬議？覿面當機，不是不是。』老師振威一喝。一源說：『喝作甚麼？』老師說：『東瓜山前吞扁擔，捉住清風剝了皮。』一源不覺通身汗下，說：『今日方知和尚用處。』老師說：『閉著口。』慶壽璋禪師（Qìngshòu Zhāng Chánshī）的法嗣燕京慶壽寺海云印簡禪師（Yānjīng Qìngshòu Sì Hǎiyún Yìnjiǎn Chánshī）山西寧遠宋氏之子，生來就聰穎。七歲時父親教他《孝經》開宗明義章，老師說：『開的是什麼宗？明的是什麼義？』父親感到驚異。於是拜中觀沼（Zhōngguān Zhǎo）為師。一天扶著中觀沼行走，中觀沼說：『法燈（Fǎdēng）道看他家事忙，且說承受誰的力量？你作何理解？』老師一把拉過中觀沼的手，中觀沼說：『這野狐精。』老師說：『喏喏。』中觀沼說：『更須別參。』後來拄著枴杖前往燕京，遇到下雨。

【English Translation】 English version: The Master pointed to a vase of plum blossoms and said, 'Whoever can compose a verse about it may return to the abbot's room.' The teacher said, 'Having fought back all the darkness, he triumphantly returns, becoming the leader of spring above all flowers. Look at his skillful means in dealing with people, releasing the harmony of the spring breeze.' Tang said, 'Return to the abbot's room.' He then visited Wanshan (Wǎnshān, a mountain name), and one day, while climbing the stone steps, he had a great enlightenment. He once presented three critical phrases to test students, saying, 'If a midge (jiāomíng chóng, a tiny insect) were to drink the ocean dry, where would the fish, dragons, shrimp, and crabs find a place to live and establish their lives?' He also said, 'If a jellyfish were to fly up to Akanistha Heaven (Sè jiūjìng tiān, the highest of the Form Realm heavens), dancing in the eye of Maheśvara (Maheśvara, another name for the Hindu god Shiva), why wouldn't it be seen?' He further said, 'The Lotus Lake Bridge directly points the way for everyone, so why do those with clear eyes fall into the well?' Successor of Chan Master Jinniu Zhen (Jīnniú Zhēn Chánshī) Chan Master Wuyong Kuan of Taihu, Shuzhou (Shūzhōu Tàihú Wúyòng Kuān Chánshī) Yiyuan (Yīyuán) came to visit. The Master asked, 'Where do you come from?' Yiyuan said, 'Tongzhou (Tōngzhōu).' The Master said, 'How are the tides of Huaihai (Huáihǎi, the Huai River region and coastal areas) recently?' Yiyuan said, 'The scorching sun floods the sky, leaving not a drop.' The Master said, 'Not following the canal route.' Yiyuan said, 'Please, Master, speak.' The Master then shouted. Another day, he cited a verse of enlightenment and asked, 'Like lightning flashing, disregarding the whole body, in the midst of deliberation, there is no path for the sacred or the mundane. Speak quickly, speak quickly!' Yiyuan said, 'Fire bursts and stars fly, what deliberation is there? Face to face, in the moment, not this, not this.' The Master shouted with authority. Yiyuan said, 'Why shout?' The Master said, 'Swallowing a carrying pole in front of Donggua Mountain, capturing the clear wind and peeling its skin.' Yiyuan was unconsciously covered in sweat and said, 'Today I finally understand the Master's use.' The Master said, 'Shut your mouth.' Successor of Chan Master Qingshou Zhang (Qìngshòu Zhāng Chánshī) Chan Master Haiyun Yinjian of Qingshou Temple, Yanjing (Yānjīng Qìngshòu Sì Hǎiyún Yìnjiǎn Chánshī) A son of the Song family of Ningyuan, Shanxi, he was born intelligent. At the age of seven, his father taught him the opening chapter of the Classic of Filial Piety, and the Master said, 'What doctrine does it open? What righteousness does it clarify?' His father was astonished. Thereupon, he took Zhongguan Zhao (Zhōngguān Zhǎo) as his teacher. One day, while supporting Zhongguan Zhao in walking, Zhongguan Zhao said, 'Fadeng (Fǎdēng) says look at how busy he is with his family affairs, but whose power is he relying on? How do you understand this?' The Master pulled Zhongguan Zhao's hand, and Zhongguan Zhao said, 'This wild fox spirit!' The Master said, 'Yes, yes.' Zhongguan Zhao said, 'You must seek further instruction.' Later, he went to Yanjing with a staff and encountered rain.

宿巖下。擊火大悟。自捫面曰。今日始知眉橫鼻直。通道天下老和尚不寐語。謁中和璋。遂承記莂。主慶壽。一日于廊下逢數僧。師問第一僧曰。那裡去。曰賞花去。師便打。問第二僧那裡去。曰禮佛去。師亦打。問第三僧那裡去。曰那裡去。師亦打。問第四僧那裡去。僧無語。師亦打。問第五僧那裡去。曰覓和尚去。師曰。覓他作么。曰待打與一頓。師曰。將什麼來打。曰不將棒來打。師連打四下曰。者掠虛漢。眾皆走。師召曰。諸上座。眾回首。師曰。是什麼。后示寂。謚佛日圓明大師。

南嶽下二十一世

萬壽仁禪師法嗣

杭州徑山南石文琇禪師

崑山李氏子。上堂。十方無異路。為什麼南尋天臺。北尋五臺。目前無異草。為什麼桃華紅李華白。良久曰。打破祖師關。總是自家底。上堂。舉真凈和尚云。昨日風氣暖。今朝天色寒。乾坤共著力。衲子眼皮寬。恁么說話。猶欠悟在。昨日風氣暖。今朝天色寒。休于地上走。收足上蒲團。咄。上堂。法身無相。應物以形。般若無知。對緣而照。洞庭七十一二峰。煙雲藹藹。太湖三萬六千頃。波浪滔滔。箭涇與涵空閣相對。琴臺與穹窿山相朝。日照幽嵓。䳌啼古木。驀拈拄杖曰。這個是拄杖子。那個是法身。指香桌曰。這個是香桌。那個是般

【現代漢語翻譯】現代漢語譯本：（他）在巖石下過夜，敲擊火石時大徹大悟。他摸著自己的臉說：『今天才知道眉毛是橫著的，鼻子是直的。』相信天下老和尚說的不是夢話。他去拜訪中和璋（禪師名），於是得到了印可。他主持慶壽寺。一天，他在走廊下遇到幾個僧人。禪師問第一個僧人：『去哪裡？』（僧人）說：『賞花去。』禪師就打了他。問第二個僧人去哪裡，（僧人）說：『禮佛去。』禪師也打了他。問第三個僧人去哪裡，（僧人）說：『去那裡。』禪師也打了他。問第四個僧人去哪裡，僧人沒有說話，禪師也打了他。問第五個僧人去哪裡，（僧人）說：『找和尚去。』禪師說：『找他做什麼？』（僧人）說：『等打他一頓。』禪師說：『用什麼來打？』（僧人）說：『不用棒子來打。』禪師連打了四下說：『這個虛張聲勢的傢伙。』眾人都跑了。禪師叫道：『各位上座。』眾人回頭。禪師說：『是什麼？』後來圓寂，謚號佛日圓明大師。

南嶽（山名，佛教禪宗道場）下二十一世

萬壽仁禪師的法嗣

杭州徑山南石文琇禪師

是崑山李氏的兒子。上堂說法，『十方沒有不同的路，為什麼還要南去天臺（山名，佛教聖地），北去五臺（山名，佛教聖地）？眼前沒有不同的草，為什麼桃花是紅的，李花是白的？』良久，說：『打破祖師關，一切都是自己的。』上堂說法，引用真凈和尚的話說：『昨日風氣暖，今朝天色寒。乾坤共同努力，衲子眼皮寬。』這樣說話，還欠缺開悟。昨日風氣暖，今朝天色寒。不要在地上走，收起腳回到蒲團上。』咄。上堂說法，『法身沒有形象，應物而顯現形態。般若沒有知覺，對著因緣而照耀。洞庭（湖名）七十一二峰，煙雲瀰漫。太湖三萬六千頃，波浪滔滔。箭涇與涵空閣相對，琴臺與穹窿山相朝。陽光照耀幽深的巖石，鳥兒在古老的樹木上啼叫。』突然拿起拄杖說：『這個是拄杖，那個是法身。』指著香桌說：『這個是香桌，那個是般若。』

【English Translation】 English version: He spent the night under a rock, and upon striking flint, he had a great awakening. He touched his face and said, 'Today I know that my eyebrows are horizontal and my nose is vertical.' He believed that the old monks of the world were not speaking in their sleep. He visited Zhonghe Zhang (name of a Chan master), and subsequently received his seal of approval. He presided over Qingshou Temple. One day, he encountered several monks in the corridor. The Chan master asked the first monk, 'Where are you going?' The monk said, 'To admire the flowers.' The Chan master struck him. He asked the second monk where he was going, and the monk said, 'To worship the Buddha.' The Chan master also struck him. He asked the third monk where he was going, and the monk said, 'There.' The Chan master also struck him. He asked the fourth monk where he was going, and the monk remained silent. The Chan master struck him as well. He asked the fifth monk where he was going, and the monk said, 'To find the abbot.' The Chan master said, 'What are you looking for him for?' The monk said, 'To give him a beating.' The Chan master said, 'What will you use to beat him?' The monk said, 'I won't use a stick to beat him.' The Chan master struck him four times and said, 'You boastful fellow!' The monks all ran away. The Chan master called out, 'All of you!' The monks turned their heads. The Chan master said, 'What is it?' Later, he passed away and was given the posthumous title of 'Buddha Sun Perfect Illumination Great Master'.

Twenty-first generation under Nanyue (name of a mountain, a Chan Buddhist site)

Dharma successor of Chan Master Wanshou Ren

Chan Master Nan Shi Wenxiu of Jingshan in Hangzhou

He was the son of the Li family of Kunshan. Ascending the Dharma hall, he said, 'The ten directions have no different paths, so why search for Tiantai (name of a mountain, a Buddhist sacred site) in the south and Wutai (name of a mountain, a Buddhist sacred site) in the north? There are no different grasses before your eyes, so why are peach blossoms red and plum blossoms white?' After a long pause, he said, 'Break through the ancestral barrier, and everything is your own.' Ascending the Dharma hall, he quoted Chan Master Zhenjing, saying, 'Yesterday the wind was warm, today the weather is cold. Heaven and earth work together, and the eyelids of the monks are wide.' Speaking like this still lacks enlightenment. Yesterday the wind was warm, today the weather is cold. Don't walk on the ground, bring your feet back to the meditation cushion.' 'Doh!' Ascending the Dharma hall, he said, 'The Dharmakaya has no form, it manifests form in response to things. Prajna has no knowing, it illuminates in relation to conditions. The seventy-one or two peaks of Dongting (name of a lake) are shrouded in mist and clouds. The thirty-six thousand acres of Taihu (name of a lake) have surging waves. Jianjing faces Han Kong Pavilion, and Qintai faces Qionglong Mountain. The sun shines on the secluded cliffs, and birds sing in the ancient trees.' Suddenly picking up his staff, he said, 'This is a staff, and that is the Dharmakaya.' Pointing to the incense table, he said, 'This is an incense table, and that is prajna.'

若。於此見得明白。處處歸源。頭頭合轍。其或未然。靈巖拄杖子。未肯分付你在。上堂。情塵易遣。理障難除。盡十方世界。空索索地。欲求一法。了不可得。有什麼情塵可遣。有什麼理障可除。雖然山門頭佛殿上。切忌撞著露柱。上堂。塵說剎說絕覆藏無間歇。橫按拄杖曰。會么。漠漠水田飛白鷺。陰陰夏木轉黃鸝。上堂。舉僧問五祖。一大藏教是個切腳。未審切個甚麼。祖曰。缽啰娘。師曰。東山道個缽啰娘。往往禪流妄測量。不是張華安識劍。徒看光射鬥牛傍。上堂。拈拄杖曰。國一祖。師向東弗于逮西瞿耶尼南贍部洲北郁單越走。一遭卻來。山僧手裡呈身。仔細看來。元是黑漆拄杖。還見么。縱饒見得分明。也是秦時𨍏轢鉆。僧參擬展坐具。師曰。我這裡無殘羹餿飯。不用使破炊巾。曰和尚慈悲受禮。師曰。笑倒門前青石幢。僧入門。師曰。你這踏州縣漢。腳跟下好與三十棒。曰某甲話也未問便蒙賜棒。師曰。待你開口堪作甚麼。僧擬議。師便喝出。

徑山銘禪師法嗣

嘉興府天寧西白力金禪師

吳郡姚氏子。謁古鼎。鼎示以德山見龍潭話。有省。洪武五年冬。詔建大會。命師闡揚第一義。公侯庶僚聽者摩不脫服。一日示門人曰。吾有夙因未了。必當酬之。汝等勿以世相逼我。未幾示微

【現代漢語翻譯】現代漢語譯本：如果能在此處領悟明白，那麼處處都能迴歸本源，事事都能符合規律。如果未能領悟，靈巖的拄杖子，我是不會輕易交給你的。上堂開示：情慾的塵埃容易去除，理性的障礙難以消除。即使在整個十方世界，空空蕩蕩的，想要尋求一法，也是完全不可能得到的。有什麼情慾的塵埃可以去除？有什麼理性的障礙可以消除？雖然如此，在山門前的佛殿上，切記不要撞到露柱（寺廟中露天的柱子）。上堂開示：塵土在說，剎土（佛土）在說，沒有遮掩，沒有間斷。橫著拄杖說：明白了嗎？廣闊的水田上，白鷺在飛翔；茂盛的夏日樹林中，黃鸝在鳴叫。上堂開示：舉例僧人問五祖弘忍（禪宗五祖）：《一大藏教》（佛教經典總彙）是個切腳（比喻不徹底），不知道切掉了什麼？五祖說：缽啰娘（般若，智慧）。我說：東山（五祖弘忍）說的缽啰娘，往往被禪宗學人妄加揣測。不是張華（晉朝人）憑安識劍（劍的名字），只是徒勞地看著劍光射向鬥牛星的方向。上堂開示：拿起拄杖說：國一祖（達摩，禪宗初祖）從東弗于逮（四大部洲之一，東方）到西瞿耶尼（四大部洲之一，西方），再到南贍部洲（四大部洲之一，我們所居住的世界），最後到北郁單越（四大部洲之一，北方），走了一圈又回來，在我山僧的手裡呈現自身。仔細看來，原來是黑漆的拄杖。還看見了嗎？縱然看得分明，也是秦朝的𨍏轢鉆（比喻陳舊無用的東西）。有僧人蔘拜，想要展開坐具（僧人禮拜時鋪在地上以保持清潔的墊子）。禪師說：我這裡沒有殘羹餿飯，不用使用破舊的炊巾（擦拭炊具的布）。僧人說：和尚慈悲，請接受我的禮拜。禪師說：笑倒了門前的青石幢（寺廟中刻有經文或佛像的石柱）。僧人入門。禪師說：你這個到處遊歷的漢子，腳跟下應該打三十棒。僧人說：我話還沒問，就蒙受了您的棒喝。禪師說：等你開口又能做什麼？僧人猶豫不決。禪師便喝斥他出去。徑山銘禪師的法嗣嘉興府天寧西白力金禪師是吳郡姚氏的兒子。拜訪古鼎禪師。古鼎禪師用德山宣鑒（唐代禪師）見龍潭崇信（唐代禪師）的話來開示他，他有所領悟。洪武五年（明太祖年號）冬天，朝廷下詔建立大法會，命令力金禪師闡揚第一義（最高的真理）。公侯和普通官員聽了之後，無不脫帽敬服。一天，力金禪師對門人說：我還有前世的因緣未了，必定要償還。你們不要用世俗的事務來逼迫我。沒過多久，力金禪師就示現了輕微的疾病。

【English Translation】 English version: If you can understand this clearly, then everywhere you go, you will return to the source, and everything will be in accordance with the rules. If you haven't understood, I will not easily give you Lingyan's staff. Ascending the hall for instruction: The dust of emotions is easy to dispel, but the obstacles of reason are difficult to remove. Even in the entire ten directions of the world, it is empty and desolate. If you want to seek a single dharma, it is completely impossible to obtain. What emotional dust is there to dispel? What rational obstacles are there to remove? Even so, in the Buddha hall in front of the mountain gate, remember not to bump into the exposed pillar (the open-air pillar in the temple). Ascending the hall for instruction: The dust speaks, the Buddha lands (Buddha's lands) speak, without concealment, without interruption. Holding the staff horizontally, he said: Do you understand? In the vast paddy fields, white herons are flying; in the lush summer woods, orioles are singing. Ascending the hall for instruction: He cited the example of a monk asking the Fifth Patriarch Hongren (the Fifth Patriarch of Zen Buddhism): 'The Great Treasury of Teachings' (the general collection of Buddhist scriptures) is a 'cut foot' (a metaphor for incompleteness), I don't know what it cuts off? The Fifth Patriarch said: 'Prajna' (wisdom). I say: The Prajna spoken of by Dongshan (Fifth Patriarch Hongren) is often speculated by Zen practitioners. It is not like Zhang Hua (a person from the Jin Dynasty) recognizing the sword (the name of the sword) by An, but only vainly watching the sword light shoot towards the direction of the Dou and Niu stars. Ascending the hall for instruction: Picking up the staff, he said: The First Ancestor of the country (Bodhidharma, the First Ancestor of Zen Buddhism) went from East Pubbavideha (one of the four continents, the East) to West Godaniya (one of the four continents, the West), then to South Jambudvipa (one of the four continents, the world we live in), and finally to North Uttarakuru (one of the four continents, the North), walked around and came back, presenting himself in the hands of this mountain monk. Looking closely, it turns out to be a black lacquered staff. Do you still see it? Even if you see it clearly, it is also a Qin Dynasty 𨍏轢 drill (a metaphor for something old and useless). A monk came to pay respects, wanting to spread out his sitting mat (a cushion spread on the ground by monks to maintain cleanliness during worship). The Zen master said: I don't have leftover scraps here, no need to use a tattered dishcloth (a cloth for wiping cooking utensils). The monk said: The abbot is compassionate, please accept my worship. The Zen master said: The blue stone pillar (a stone pillar in the temple engraved with scriptures or Buddha statues) in front of the gate fell down laughing. A monk entered the gate. The Zen master said: You wanderer, you deserve thirty blows under your feet. The monk said: I haven't even asked a question, and I have already received your blows. The Dharma successor of Zen Master Ming of Jingshan Zen Master Lijing of Tianning West in Jiaxing Prefecture Was the son of the Yao family in Wujun. He visited Zen Master Guding. Zen Master Guding enlightened him with the words of Deshan Xuanjian (Zen master of the Tang Dynasty) meeting Longtan Chongxin (Zen master of the Tang Dynasty), and he had some understanding. In the winter of the fifth year of Hongwu (reign title of Emperor Taizu of the Ming Dynasty), the imperial court issued an edict to establish a grand Dharma assembly, ordering Zen Master Lijing to expound the First Meaning (the highest truth). Dukes, marquises, and ordinary officials who listened to it all took off their hats in admiration. One day, Zen Master Lijing said to his disciples: I still have karmic causes from previous lives that have not been resolved, and I must repay them. Do not force me with worldly affairs. Not long after, Zen Master Lijing manifested a slight illness.

疾。委順而化。塔于嘉興城西環翠蘭若。

杭州徑山象源仁淑禪師

臺州人。一日趨入門曰。殺來了。殺來了。作么生避。遂坐脫。

龍翔欣禪師法嗣

南京天界覺原慧曇禪師

天臺楊氏子。母夢吞明珠而娠。年十六為大僧。學律習教。聽止觀法。時笑隱唱道天竺。師往造焉。隱問。何處來。師曰。遊山來。隱曰。笠子下拶破洛浦遍參底作么生。師曰。未入門時。呈似了也。隱曰。即今因甚不拈出。師擬議。隱便喝。師脫然有省。他日隱展兩手。示師曰。八字打開了也。因甚不肯承當。師曰。休來鈍置。隱曰。近前來。為汝說。師掩耳而出。隱頷之。住後上堂。一句子黑漆黑。無把柄有準則。良久曰。會么。碓搗東南。磨推西北。上堂。少室峰前。曹溪門下。燈燈相續。的的相傳。自古自今。絲毫不易。且以何為驗。樓臺上下火照火車馬往來人看人。上堂。經有經師。論有論師。龍河放一線道。分科列段去也。拈拄杖卓一下曰。且道是何章句。上堂。只個現成公案。眾中領解者極多。錯會者不少。所以金鍮不辨。玉石不分。龍河者里。直要分辨去也。張上座李上座。一個手臂長。一個眼睛大。總似今日。達磨一宗。教甚麼人擔荷。噓一聲下座。示眾。春風浩浩。春日遲遲。黃鸝啼在百

【現代漢語翻譯】現代漢語譯本：

（某人）病逝。遺體火化后安葬在嘉興城西的環翠蘭若（寺廟名）。杭州徑山象源仁淑禪師（禪師名）：

是臺州人。有一天跑進門說：『殺來了！殺來了！』要怎麼躲避？』說完就坐化了。龍翔欣禪師（禪師名）的法嗣：

南京天界覺原慧曇禪師（禪師名）：

是天臺楊氏的兒子。他的母親夢見吞下一顆明珠而懷孕。十六歲時成為僧人，學習戒律和經教，聽聞止觀法門。當時笑隱禪師（禪師名）在天竺（地名，指寺廟）弘揚佛法，慧曇禪師前去拜訪。笑隱禪師問：『從哪裡來？』慧曇禪師說：『遊山而來。』笑隱禪師說：『戴著斗笠走遍各地參學的，現在怎麼樣了？』慧曇禪師說：『還沒入門的時候，就已經呈示過了。』笑隱禪師說：『現在為什麼不拿出來？』慧曇禪師猶豫不決，笑隱禪師便大喝一聲。慧曇禪師頓時醒悟。有一天，笑隱禪師張開雙手，對慧曇禪師說：『八字已經打開了，為什麼不肯承擔？』慧曇禪師說：『不要來愚弄我。』笑隱禪師說：『靠近前來，我為你說明。』慧曇禪師捂著耳朵走了出去。笑隱禪師點頭認可。慧曇禪師住持寺院後上堂說法：『一句話，黑漆漆的，沒有把柄，卻有準則。』停頓片刻說：『明白嗎？碓在東南方舂米，磨在西北方推磨。』上堂說法：『少室峰前，曹溪門下，燈燈相續，代代相傳。自古至今，絲毫沒有改變。那麼用什麼來驗證呢？樓臺上下一片燈火通明，車馬往來，人看人。』上堂說法：『經有經師講解，論有論師講解，龍河（地名）放開一線生機，分門別類地講解。』拿起拄杖敲一下說：『且說這是什麼章節？』上堂說法：『這個現成的公案，眾人中領悟的人很多，錯會的人也不少。所以金子和鐵礦分辨不清，玉石和石頭分辨不開。我龍河這裡，就要分辨清楚。張上座、李上座，一個手臂長，一個眼睛大，總而言之，今天達摩（菩提達摩）一宗，教什麼人來承擔？』噓一聲，走下法座。』向大眾開示：『春風浩蕩，春日舒緩，黃鸝在百

【English Translation】 English version:

(Someone) passed away due to illness. After cremation, the remains were buried at the Huan Cui Lan Ruo (temple name) west of Jiaxing city. Zen Master Ren Shu of Xiang Yuan at Jing Shan in Hangzhou (Zen Master's name):

Was a native of Taizhou. One day, he rushed in, saying, 'The killing is coming! The killing is coming! How can we avoid it?' Then he sat and passed away. Dharma heir of Zen Master Xin of Long Xiang (Zen Master's name):

Zen Master Jue Yuan Hui Tan of Tian Jie in Nanjing (Zen Master's name):

Was the son of the Yang family of Tiantai. His mother dreamed of swallowing a bright pearl and became pregnant. At the age of sixteen, he became a monk, studying the precepts and teachings, and listening to the Zhi Guan (Śamatha-Vipassanā) Dharma. At that time, Zen Master Xiao Yin (Zen Master's name) was propagating the Dharma in Tianzhu (place name, referring to a temple), and Zen Master Hui Tan went to visit him. Zen Master Xiao Yin asked, 'Where do you come from?' Zen Master Hui Tan said, 'I come from traveling in the mountains.' Zen Master Xiao Yin said, 'What about the one who wears a bamboo hat and travels everywhere to study?' Zen Master Hui Tan said, 'Before entering the gate, I had already presented it.' Zen Master Xiao Yin said, 'Why don't you take it out now?' Zen Master Hui Tan hesitated. Zen Master Xiao Yin shouted loudly. Zen Master Hui Tan suddenly awakened. One day, Zen Master Xiao Yin opened his hands and said to Zen Master Hui Tan, 'The eight characters are already open, why don't you accept it?' Zen Master Hui Tan said, 'Don't come and fool me.' Zen Master Xiao Yin said, 'Come closer, I will explain it to you.' Zen Master Hui Tan covered his ears and walked away. Zen Master Xiao Yin nodded in approval. After Zen Master Hui Tan became the abbot of the temple, he gave a Dharma talk: 'One sentence, pitch black, without a handle, but with a principle.' After a moment of silence, he said, 'Do you understand? The pestle pounds rice in the southeast, and the mill grinds in the northwest.' Giving a Dharma talk: 'Before Shao Shi Peak, under the gate of Cao Xi, the lamps are passed on, generation after generation. From ancient times to the present, it has not changed in the slightest. So what can be used to verify it? The lights are brightly lit up and down the buildings, and the carriages and horses come and go, people watching people.' Giving a Dharma talk: 'The sutras have sutra masters to explain them, and the treatises have treatise masters to explain them. Long He (place name) opens a line of life, explaining them by categories and sections.' He picked up his staff and tapped it once, saying, 'Let's talk about what chapter this is?' Giving a Dharma talk: 'This ready-made case, many people in the crowd understand it, and many people misunderstand it. Therefore, gold and iron ore cannot be distinguished, and jade and stone cannot be distinguished. Here in Long He, we must distinguish clearly. Abbot Zhang, Abbot Li, one has long arms, and one has big eyes. In short, today, what kind of people will carry the sect of Bodhidharma?' He sighed and stepped down from the Dharma seat. Addressing the assembly: 'The spring breeze is vast, the spring day is gentle, and the orioles are singing in the hundred.'

花枝。箇中無限意。訊息有誰知。時有僧出問曰。心意識遏捺不住時如何。師厲聲曰。是誰遏捺。室中謂僧曰。二六時無你㗖啄分。無你趨向分。會么。僧罔措。師曰。未明三八九。難免自沉吟。洪武庚戌夏。奉使西域。至省合剌國。國王事師于佛山精舍。明年九月示疾。呼左右曰。予不能覆命矣。趺坐夜半問曰。日出否。曰未也。問至再三。曰日出矣。怡然而逝。祔葬於國之辟支佛塔。

南京天界季潭宗泐禪師

臨海周氏子。始生。坐即跏趺。人異之。八歲從笑隱學佛經藏。過目成誦。一日隱問。國師三喚。侍者三應。于意云何。師曰。何得剜肉作瘡。隱曰。將謂汝奇特。今故無所得也。師一喝。隱擬拈棒。師拂袖而出。元末。隱徑山洪武元年遷中竺。上堂。金剛王劍橫揮。千妖屏跡。爍迦羅眼洞然。萬物潛形。到此卷舒在己。殺活臨時。直得千歲巖申夭𨁝跳。錢塘水東涌逆流。諸人還知有也無。遂豎拂子曰。庭前石筍抽條也。會見高枝宿鳳凰。后應詔主天界。高皇后薨。臨葬期。風雨雷雹。帝甚不樂。忽召師。至曰。太后將就葬。汝其宜偈焉。師即應聲曰。雨落天垂淚。雷鳴地舉哀。西天諸佛子。同送馬如來。帝大悅。洪武二十四年。以老退渡江。至江浦石佛寺示疾。喚侍者曰。這個聻。者茫然。師

【現代漢語翻譯】現代漢語譯本花朵在枝頭綻放。其中的無限禪意，有誰能夠真正領會？當時有僧人出來問道：『心、意、識控制不住的時候該怎麼辦？』宗泐禪師厲聲喝道：『是誰在控制？』（宗泐禪師）在室內對僧人說：『一天二十四小時沒有你尋思計較的份，沒有你趨炎附勢的份，明白嗎？』僧人茫然不知所措。宗泐禪師說：『不明三八九之理，難免獨自沉吟。』洪武庚戌年夏天，（宗泐禪師）奉命出使西域，到達省合剌國（Samarqand，今撒馬爾罕）。國王在佛山精舍供養宗泐禪師。第二年九月，宗泐禪師示現疾病，呼喚侍從說：『我不能再回去覆命了。』（宗泐禪師）跏趺而坐，半夜問道：『太陽出來了嗎？』侍從回答說：『還沒有。』（宗泐禪師）再三詢問，（侍從）回答說：『太陽出來了。』（宗泐禪師）怡然安詳地去世，安葬在省合剌國的辟支佛塔旁。

南京天界寺季潭宗泐禪師

宗泐禪師是臨海周氏之子。剛出生時，坐著就是跏趺坐的姿勢，人們都覺得他很奇異。八歲時跟隨笑隱禪師學習佛經，過目不忘。一天，笑隱禪師問道：『國師（指慧忠國師）三次呼喚，侍者三次應答，你覺得怎麼樣？』宗泐禪師回答說：『何必剜肉作瘡？』笑隱禪師說：『本以為你有什麼奇特之處，現在看來你還是沒有什麼領悟。』宗泐禪師一聲棒喝，笑隱禪師想要拿起木棒，宗泐禪師拂袖而去。元朝末年，笑隱禪師住持徑山，洪武元年遷往中竺寺。上堂說法時說：『金剛王的寶劍橫掃，千妖百怪都銷聲匿跡；爍迦羅（cakra，輪寶）之眼洞察一切，萬物都隱藏了形跡。到了這個地步，卷舒自如，殺活臨時。』『直使得千歲巖的猿猴歡快跳躍，錢塘江的水也倒流。各位還知道有這個境界嗎？』於是舉起拂塵說：『庭前的石筍也抽出了新條，將會看到高枝上棲息著鳳凰。』後來宗泐禪師應詔住持天界寺。高皇后去世，臨近安葬之日，風雨雷雹交加，皇帝很不高興。忽然召見宗泐禪師，（宗泐禪師）到達后，皇帝說：『太后將要安葬，你為她作一首偈語吧。』宗泐禪師應聲說道：『雨落天垂淚，雷鳴地舉哀。西天諸佛子，同送馬如來。』皇帝非常高興。洪武二十四年，宗泐禪師因年老告退，渡江來到江浦石佛寺，示現疾病，呼喚侍者說：『這個是什麼？』侍者茫然不知所措，宗泐禪師...

【English Translation】 English version Flowers bloom on the branches. Who truly understands the boundless Zen meaning within? At that time, a monk came out and asked: 'What should be done when the mind, intention, and consciousness cannot be controlled?' Chan Master Zongle sternly shouted: 'Who is controlling?' Inside the room, (Chan Master Zongle) said to the monk: 'Twenty-four hours a day, there is no part for your deliberation and calculation, no part for your sycophancy. Do you understand?' The monk was at a loss. Chan Master Zongle said: 'Without understanding the principle of three, eight, and nine, one cannot avoid self-pity.' In the summer of the Gengxu year of Hongwu, (Chan Master Zongle) was sent as an envoy to the Western Regions, arriving at the country of Samarqand (Samarqand). The king made offerings to Chan Master Zongle at the Fushan Vihara. In September of the following year, Chan Master Zongle manifested illness, calling his attendants and saying: 'I can no longer return to report my mission.' (Chan Master Zongle) sat in the lotus position and asked in the middle of the night: 'Has the sun risen?' The attendants replied: 'Not yet.' (Chan Master Zongle) asked again and again, (the attendants) replied: 'The sun has risen.' (Chan Master Zongle) passed away peacefully and serenely, and was buried next to the Pratyekabuddha Pagoda in the country of Samarqand.

Chan Master Jitan Zongle of Tianjie Temple in Nanjing

Chan Master Zongle was the son of the Zhou family of Linhai. When he was born, he sat in the lotus position, and people found him very strange. At the age of eight, he followed Chan Master Xiaoyin to study the Buddhist scriptures, memorizing everything he read. One day, Chan Master Xiaoyin asked: 'The National Teacher (referring to National Teacher Huizhong) called three times, and the attendant answered three times. What do you think?' Chan Master Zongle replied: 'Why cut flesh to make a wound?' Chan Master Xiaoyin said: 'I thought you had something special, but now it seems you still have no understanding.' Chan Master Zongle gave a shout, Chan Master Xiaoyin wanted to pick up the stick, and Chan Master Zongle flicked his sleeves and left. At the end of the Yuan Dynasty, Chan Master Xiaoyin resided at Jingshan, and in the first year of Hongwu, he moved to Zhongzhu Temple. When giving a Dharma talk, he said: 'The Vajra King's sword sweeps across, and all demons disappear; the eye of Sakra (cakra, wheel jewel) penetrates everything, and all things hide their forms. At this point, one can roll and stretch freely, kill and give life at will.' 'It makes the monkeys of Thousand-Year Cliff jump for joy, and the water of the Qiantang River flow backwards. Do you all know that there is such a realm?' Then he raised the whisk and said: 'The stone bamboo shoots in front of the courtyard have also sprouted new branches, and you will see phoenixes resting on the high branches.' Later, Chan Master Zongle was summoned to reside at Tianjie Temple. When the Empress Gao passed away, and the day of burial was approaching, there was wind, rain, thunder, and hail, and the emperor was very unhappy. Suddenly, he summoned Chan Master Zongle, and (Chan Master Zongle) arrived, the emperor said: 'The Empress Dowager is about to be buried, please compose a verse for her.' Chan Master Zongle immediately said: 'Rain falls, the sky sheds tears; thunder roars, the earth cries. All the Buddhas of the Western Heaven together send off the Tathagata Ma.' The emperor was very happy. In the twenty-fourth year of Hongwu, Chan Master Zongle retired due to old age, crossed the river to Shifo Temple in Jiangpu, manifested illness, and called his attendant and said: 'What is this?' The attendant was at a loss, Chan Master Zongle...

曰苦。遂寂。塔于天界欣公之後。

九江府圓通約之崇𥙿禪師

毗陵陳氏子。謁笑隱。隱舉臨濟無位真人話詰之曰。你還知么。師不覺下拜。隱曰。你何所見而作禮。師曰。拜者非是他人。隱曰。從門入者不是家珍。師曰。和尚慎毋欺人。隱首肯之。洪武五年秋。應召至便殿。問以佛法大意。師書偈獻。上大悅。賜食上前。師或假寐。鼻息微有聲。鄰坐引裾覺之。上笑曰。此老人無機心。誠善知識也。后示寂。塔于石耳峰。

杭州靈隱用貞輔良禪師

蘇州吳縣人。范文正公十葉孫。十五剃髮受具。乃曰。學佛將以明心。非師無以示肯綮。遂參笑隱於龍翔。隱一見器之。他日再有所問。師發言愈厲。隱笑曰。得則得矣。終歸第二義也。久之遂契心法。后出世嘉興資聖。晚住靈隱。示眾。達磨一宗陵夷殆盡。汝等用力如救頭然可也。然百千法門無量妙義。於一毫端。可以周知。如知之。變大地為黃金。受之當無所讓。否則貽素餐之愧矣。歲月流電。向上之事。汝等急自進修。洪武四年正月十六日示寂。

紹興府寶相寺清遠懷渭禪師

南昌魏氏子。笑隱之甥也。生時有靈芝產于庭。長而英發。誦書不待師授。時隱住龍翔。聞而喜曰。此吾宗千里駒也。挽致座下。一日隱警勵諸徒。眾未

【現代漢語翻譯】現代漢語譯本：說：『是苦。』於是寂滅。塔建於天界欣公之後。

九江府圓通約之崇𥙿（Yuēzhī Chóngméng）禪師

毗陵陳氏之子。拜見笑隱（Xiàoyǐn）禪師。笑隱禪師舉臨濟（Línjì）『無位真人』的話詰問他說：『你還知道嗎？』禪師不自覺地跪拜。笑隱禪師說：『你看到了什麼而行此大禮？』禪師說：『跪拜者不是別人。』笑隱禪師說：『從門入者不是家珍。』禪師說：『和尚您可千萬不要欺騙人。』笑隱禪師點頭認可。洪武五年秋，皇上駕臨便殿，問他佛法大意。禪師寫了偈獻上，皇上非常高興，賜給他食物在皇上面前吃。禪師有時假裝睡覺，鼻息稍微發出聲音，鄰座的人拉他的衣袖提醒他。皇上笑著說：『這位老人家沒有機巧之心，真是善知識啊。』後來圓寂，塔建在石耳峰。

杭州靈隱用貞輔良禪師

蘇州吳縣人，范文正公的十世孫。十五歲剃髮出家受戒。於是說：『學佛是爲了明白心性，沒有老師就無法指示關鍵。』於是到龍翔拜見笑隱禪師。笑隱禪師一見就器重他。後來再次請教問題，禪師發言更加嚴厲。笑隱禪師笑著說：『得到是得到了，終究還是第二義。』過了很久，終於契合心法。後來出任嘉興資聖寺住持，晚年住在靈隱寺。告誡眾人說：『達磨（Dámó）一宗衰敗殆盡，你們要像救頭一樣努力才可以。然而百千法門，無量妙義，在一毫端，可以全部知曉。如果知道了，就能變大地為黃金，接受它應當毫不謙讓。否則就會留下白吃飯的慚愧。』歲月如流水，向上之事，你們要趕緊自己進修。洪武四年正月十六日圓寂。

紹興府寶相寺清遠懷渭禪師

南昌魏氏之子，是笑隱禪師的外甥。出生時有靈芝生長在庭院裡。長大后英俊聰慧，讀書不用老師教。當時笑隱禪師住在龍翔寺，聽到這件事後高興地說：『這是我宗門的千里馬啊。』把他叫到座下。一天，笑隱禪師告誡眾弟子，眾人沒有...

【English Translation】 English version: He said: 'It is suffering.' Then he entered into silence. The stupa was built after Duke Xin in the heavenly realm.

Chongmeng (Chóngméng) Zen Master of Yuantong Yuezhi (Yuēzhī) in Jiujiang Prefecture

He was the son of the Chen family of Piling. He visited Xiaoyin (Xiàoyǐn). Xiaoyin raised the words of Linji's (Línjì) 'True Man of No Rank' to question him, saying, 'Do you still know?' The master unconsciously bowed. Xiaoyin said, 'What have you seen that you make such a great bow?' The master said, 'The one who bows is not another.' Xiaoyin said, 'What enters through the gate is not a family treasure.' The master said, 'Venerable Monk, please do not deceive people.' Xiaoyin nodded in agreement. In the autumn of the fifth year of Hongwu, the Emperor arrived at the side hall and asked him about the general meaning of the Buddha-dharma. The master wrote a verse and presented it. The Emperor was very pleased and bestowed food upon him to eat before the Emperor. The master sometimes feigned sleep, and his breathing was slightly audible. The person sitting next to him pulled his sleeve to remind him. The Emperor smiled and said, 'This old man has no cunning mind; he is truly a good teacher.' Later, he passed away and the stupa was built on Shier Peak.

Yongzhen Fuliang Zen Master of Lingyin Temple in Hangzhou

He was a native of Wuxian County, Suzhou, and a tenth-generation descendant of Fan Wenzheng Gong. At the age of fifteen, he shaved his head and received the precepts. Then he said, 'Studying Buddhism is to understand the mind, and without a teacher, there is no way to point out the key.' So he visited Xiaoyin Zen Master at Longxiang. Xiaoyin valued him at first sight. Later, when he asked questions again, the master's words became even more stern. Xiaoyin smiled and said, 'You have attained it, but it is still the second meaning.' After a long time, he finally attained the mind-dharma. Later, he became the abbot of Zisheng Temple in Jiaxing, and in his later years, he lived in Lingyin Temple. He told the assembly, 'The lineage of Damo (Dámó) is almost completely declining. You must work hard as if you were saving your own head. However, the myriad of Dharma gates and the immeasurable wonderful meanings can all be known in a single hair-tip. If you know it, you can transform the great earth into gold, and you should accept it without any hesitation. Otherwise, you will be ashamed of eating for free.' Time flows like electricity, and you must quickly cultivate yourselves in the matter of upward progress. He passed away on the sixteenth day of the first month of the fourth year of Hongwu.

Qingyuan Huaiwei Zen Master of Baoxiang Temple in Shaoxing Prefecture

He was the son of the Wei family of Nanchang and the nephew of Xiaoyin Zen Master. When he was born, a lingzhi mushroom grew in the courtyard. When he grew up, he was handsome and intelligent, and he could read books without being taught by a teacher. At that time, Xiaoyin Zen Master was living in Longxiang Temple. When he heard about this, he happily said, 'This is a thousand-mile horse of my lineage.' He called him to his seat. One day, Xiaoyin Zen Master warned the disciples, but the assembly did not...

有對。師直前肆言。隱震威一喝。師氣不少沮。往返詰難。隱笑曰。汝可入吾室矣。遂命為記室。師行化時。有陳氏婦求開示。其婦恍若有悟。師行未百步。而婦與家人別。坐脫而去。

竺田霖禪師法嗣

安吉州道場孤峰明德禪師

朱氏子。家世明之昌國。父與普陀玠公交。玠聞雞聲入道。凡說法。必鼓翅為雞鳴。玠亡已久。母夢玠來托宿。覺而有娠。十四月而生。幼好趺坐。有問之曰。童子不讀書。癡坐安求。師曰。求作佛耳。十七得度圓具。謁竺西。西問。何方來。師曰。金鵝來。曰金鵝山高多少。師曰。不見頂。西斥之。次見晦機。機問。什麼人恁么來。師曰。胡張三黑李四。又問。汝從朝至暮。著衣吃飯。還認自己否。師如前對。機拈棒。師拂袖而出。后參竺田。值田上堂。舉隱山泥牛入海公案。音聲如雷。師不覺慶快。群疑頓釋。因呈偈。田嘆曰。人天眼目儼然猶在。自是名稱普聞。歷主四剎。洪武五年二月。書偈入滅。塔建東崗。壽七十九。

天池信禪師法嗣

杭州大慈止巖成禪師

杰峰參師曰。那裡見神見鬼來。峰曰。捉得賊了也。師曰。贓在甚麼處。峰一喝。師曰。開口合口都不是。向上道得一句來。峰曰。遍界明明不覆藏。師舉竹篦曰。喚作竹篦則觸。不喚

【現代漢語翻譯】現代漢語譯本：有位僧人與隱山（Yinshan）辯論。這位僧人直接大膽地發表自己的觀點。隱山突然大喝一聲，氣勢威猛，但這位僧人毫不畏懼，往返辯論。隱山笑著說：『你可以進入我的房間了。』於是命令他擔任記室（秘書）。這位僧人外出弘法時，有一位陳姓婦人請求開示。這位婦人似乎有所領悟。這位僧人離開不到一百步，這位婦人就與家人告別，坐化而去。

竺田霖禪師（Zhutian Lin）的法嗣

安吉州道場孤峰明德禪師（Gufeng Mingde）是朱家的兒子，家世代居住在明州的昌國。他的父親與普陀山的玠公（Jie Gong of Mount Putuo）交好。玠公聽到雞鳴聲而悟道。凡是說法，必定鼓動翅膀模仿雞鳴。玠公去世已久。他的母親夢見玠公來托宿，醒來后就懷孕了。懷孕十四個月後生下了他。他從小就喜歡跏趺坐。有人問他說：『小孩子不讀書，癡迷地坐著想要求什麼？』他說：『想要求成佛罷了。』十七歲時剃度圓滿受戒。拜見竺西禪師（Zhuxi）。竺西問：『從哪裡來？』他說：『從金鵝山（Jin'e Mountain）來。』問：『金鵝山有多高？』他說：『看不見頂。』竺西斥責了他。後來拜見晦機禪師（Huiji）。晦機問：『什麼人這樣來？』他說：『胡張三，黑李四。』又問：『你從早到晚，穿衣吃飯，還認識自己嗎？』他像之前一樣回答。晦機拿起棒子，他拂袖而去。後來參拜竺田禪師（Zhutian），正趕上竺田禪師上堂，舉隱山泥牛入海的公案。聲音如雷，他不由得感到慶幸和暢快，所有的疑惑都消除了。因此呈上偈語。竺田禪師感嘆說：『人天眼目儼然還在。』從此他的名聲廣為流傳。歷任四座寺院的住持。洪武五年二月，寫下偈語后入滅。塔建在東崗。享年七十九歲。

天池信禪師（Tianchi Xin）的法嗣

杭州大慈止巖成禪師（Zhiyan Cheng）杰峰禪師（Jiefeng）問他：『在哪裡見到神見到鬼？』止巖禪師說：『捉到賊了。』杰峰禪師說：『贓物在哪裡？』止巖禪師大喝一聲。杰峰禪師說：『開口閉口都不是。向上說一句來。』止巖禪師說：『遍界明明不覆藏。』杰峰禪師舉起竹篦說：『如果叫它竹篦就錯了，不叫它……』

【English Translation】 English version: A monk debated with Yinshan (Yinshan, name of a Zen master). The monk directly and boldly expressed his views. Yinshan suddenly shouted loudly, his aura was fierce, but the monk was not discouraged at all, and debated back and forth. Yinshan smiled and said, 'You can enter my room.' So he ordered him to be the secretary. When the monk went out to spread the Dharma, a woman surnamed Chen asked for guidance. The woman seemed to have realized something. The monk had not gone a hundred steps, and the woman said goodbye to her family and passed away while sitting.

Dharma successor of Zen Master Zhutian Lin (Zhutian Lin)

Zen Master Gufeng Mingde (Gufeng Mingde) of Daocheng Gufeng Temple in Anji Prefecture Was the son of the Zhu family, whose family had lived in Changguo, Mingzhou for generations. His father was friends with Jie Gong (Jie Gong) of Mount Putuo. Jie Gong attained enlightenment upon hearing the crowing of a rooster. Whenever he preached, he would flap his wings to imitate the crowing of a rooster. Jie Gong had passed away for a long time. His mother dreamed that Jie Gong came to stay overnight, and she became pregnant upon waking up. She gave birth to him after fourteen months of pregnancy. He liked to sit in the lotus position since he was a child. Someone asked him, 'Child, you don't study, what are you seeking by sitting foolishly?' He said, 'I just want to become a Buddha.' At the age of seventeen, he was ordained and fully received the precepts. He visited Zen Master Zhuxi (Zhuxi). Zhuxi asked, 'Where do you come from?' He said, 'From Jin'e Mountain (Jin'e Mountain).' He asked, 'How high is Jin'e Mountain?' He said, 'I can't see the top.' Zhuxi rebuked him. Later, he visited Zen Master Huiji (Huiji). Huiji asked, 'Who is coming like this?' He said, 'Hu Zhangsan, Hei Lisi.' He also asked, 'From morning to night, you wear clothes and eat, do you still recognize yourself?' He answered as before. Huiji picked up a stick, and he flicked his sleeves and left. Later, he visited Zen Master Zhutian (Zhutian), and he happened to be attending Zhutian Zen Master's lecture, citing the case of Yinshan's mud ox entering the sea. The sound was like thunder, and he couldn't help but feel fortunate and happy, and all his doubts were eliminated. Therefore, he presented a verse. Zen Master Zhutian sighed and said, 'The eyes of humans and gods are still here.' From then on, his name spread widely. He served as the abbot of four monasteries. In February of the fifth year of Hongwu, he wrote a verse and passed away. The pagoda was built on Donggang. He lived to be seventy-nine years old.

Dharma successor of Zen Master Tianchi Xin (Tianchi Xin)

Zen Master Zhiyan Cheng (Zhiyan Cheng) of Daci Zhiyan Temple in Hangzhou Zen Master Jiefeng (Jiefeng) asked him, 'Where do you see gods and ghosts?' Zen Master Zhiyan said, 'I caught the thief.' Zen Master Jiefeng said, 'Where is the stolen goods?' Zen Master Zhiyan shouted loudly. Zen Master Jiefeng said, 'Opening your mouth and closing your mouth are not it. Say a word upwards.' Zen Master Zhiyan said, 'The entire realm is clearly not covered up.' Zen Master Jiefeng raised a bamboo stick and said, 'If you call it a bamboo stick, it is wrong, if you don't call it...'

作竹篦則背。汝喚作甚麼。峰便掀倒禪床。師打竹篦三下曰。瞎漢敢來者里捋虎鬚。峰便禮拜。隨侍三載。一日師曰。古人尋師擇友。不可蕩喪光陰。子雖得佛祖之道。猶未能向上翻身。豈不聞汾陽見首山曰。萬古碧潭空界月。再三撈捷始應知乎。峰乃豁然。

建寧府天寶山鐵關法樞禪師

溫之平陽林氏子。十七禮竺西為師。受具。參中峰及庵。不契。遂見元翁于石門。教看三不是話。一日齋後下床。忽大悟。作頌曰。不是心佛物。拶出虛空骨。金毛獅子兒。豈戀野狐窟。咄咄。即詣方丈。翁問作么。師曰。南泉被我捉敗了也。翁曰。不是心。不是佛。不是物。是個甚麼。師曰。牙齒一具骨。耳朵兩片皮。翁曰。不是別道。師曰。鶯啼燕語。鵲噪鴉鳴。翁曰錯。師亦曰錯。翁曰。南泉即今在什麼處。師便喝。翁曰。離卻者一喝。南泉在什麼處。師拂袖而出。后南遊建州。郡將請主天寶。再住松溪之普載。上堂。弗弗弗。莫莫莫。錯錯錯。顧侍者曰。老僧舌頭在么。三年退歸天寶。至元六年中秋。書偈曰。本無來去。一句全提紅霞穿。碧落白日繞須彌。擲筆而逝。

無能教禪師法嗣

西湖妙果竺源水盛禪師

初謁月庭忠於蔣山。時孤舟濟為第一座。以皖山示蒙山語示之。越五載有省。濟

【現代漢語翻譯】現代漢語譯本：作竹篦則背（如果製作竹篦，就會違背竹子的本性）。你叫它什麼？鐵關法樞禪師（Tieguan Fashu）便掀倒禪床。石門元翁禪師（Yuanweng）打竹篦三下說：『瞎漢，竟敢來這裡捋虎鬚！』鐵關法樞禪師便禮拜。隨侍三年。一日，石門元翁禪師說：『古人尋師擇友，不可虛度光陰。你雖已得佛祖之道，卻還未能向上翻身。豈不聞汾陽（Fenyang）見首山（Shoushan）時說：『萬古碧潭空界月，再三撈捷始應知』嗎？』鐵關法樞禪師於是豁然開悟。

建寧府天寶山鐵關法樞禪師（Tieguan Fashu）：溫州平陽林氏之子。十七歲時禮竺西（Zhuxi）為師，受具足戒。參訪中峰（Zhongfeng）及庵（An），皆不契合。於是前往石門（Shimen）拜見元翁（Yuanweng），元翁教他參看『三不是』的話頭。一日齋後下床，忽然大悟，作頌說：『不是心佛物，拶出虛空骨。金毛獅子兒，豈戀野狐窟。咄咄！』隨即前往方丈室。元翁問：『作么？』鐵關法樞禪師說：『南泉（Nanquan）被我捉敗了也！』元翁說：『不是心，不是佛，不是物，是個什麼？』鐵關法樞禪師說：『牙齒一具骨，耳朵兩片皮。』元翁說：『不是別道。』鐵關法樞禪師說：『鶯啼燕語，鵲噪鴉鳴。』元翁說：『錯。』鐵關法樞禪師也說：『錯。』元翁說：『南泉即今在什麼處？』鐵關法樞禪師便喝。元翁說：『離卻者一喝，南泉在什麼處？』鐵關法樞禪師拂袖而出。后南遊建州，郡將請他住持天寶寺（Tianbao Temple），后又住持松溪（Songxi）之普載寺（Puzai Temple）。上堂說法時說：『弗弗弗，莫莫莫，錯錯錯。』回頭問侍者：『老僧舌頭在么？』三年後退隱回到天寶寺。至元六年（公元1269年）中秋，書偈說：『本無來去，一句全提。紅霞穿碧落，白日繞須彌（Mount Sumeru）。』擲筆而逝。

無能教禪師（Wuneng）法嗣：西湖妙果竺源水盛禪師（Zhuyuan Shuisheng）：最初在蔣山（Jiangshan）拜謁月庭忠禪師（Yueting Zhong）。當時孤舟濟（Guzhou Ji）為第一座，以皖山示蒙山語（Wanshan Shi Mengshan Yu）開示他。過了五年，有所省悟。孤舟濟

【English Translation】 English version: If you make a bamboo broom, you go against the nature of the bamboo. What do you call it? Tieguan Fashu (Iron Gate Dharma Pivot) then overturned the Zen bed. Yuanweng (Original Old Man) of Shimen (Stone Gate) struck the bamboo three times and said, 'Blind man, daring to come here and stroke the tiger's whiskers!' Tieguan Fashu then bowed. He attended him for three years. One day, Yuanweng of Shimen said, 'The ancients sought teachers and chose friends, not wasting time. Although you have attained the way of the Buddhas and Patriarchs, you still have not been able to turn yourself upward. Have you not heard that when Fenyang (Fragrant Yang) saw Shoushan (Head Mountain), he said, 'The moon in the empty realm of the eternal blue pool; only after repeatedly trying to scoop it up will you begin to know'?' Tieguan Fashu then suddenly awakened.

Tieguan Fashu (Iron Gate Dharma Pivot) of Tianbao Mountain (Heavenly Treasure Mountain) in Jianning Prefecture: He was a son of the Lin family of Pingyang in Wenzhou. At the age of seventeen, he paid respects to Zhuxi (Bamboo Creek) as his teacher and received the full precepts. He visited Zhongfeng (Middle Peak) and An (Hermitage), but neither suited him. Then he went to Shimen (Stone Gate) to see Yuanweng (Original Old Man), who taught him to contemplate the 'three not' saying. One day, after the midday meal, he got out of bed and suddenly had a great awakening, composing a verse saying, 'Not mind, not Buddha, not thing, squeezing out the bones of emptiness. A golden-haired lion cub, how could he love a wild fox's den? Tut, tut!' He immediately went to the abbot's room. Yuanweng asked, 'What?' Tieguan Fashu said, 'I have captured Nanquan (South Spring)!' Yuanweng said, 'Not mind, not Buddha, not thing, what is it?' Tieguan Fashu said, 'A set of teeth, two pieces of skin for ears.' Yuanweng said, 'Not another way.' Tieguan Fashu said, 'Orioles sing, swallows speak, magpies chatter, crows caw.' Yuanweng said, 'Wrong.' Tieguan Fashu also said, 'Wrong.' Yuanweng said, 'Where is Nanquan right now?' Tieguan Fashu then shouted. Yuanweng said, 'Apart from this shout, where is Nanquan?' Tieguan Fashu flicked his sleeves and left. Later, he traveled south to Jianzhou, and the prefectural general invited him to be the abbot of Tianbao Temple (Heavenly Treasure Temple). Later, he also served as abbot of Puzai Temple (Universal Carrying Temple) in Songxi (Pine Creek). When he ascended the hall to give a Dharma talk, he said, 'Fff, mmm, wrong, wrong, wrong.' Turning to the attendant, he asked, 'Does the old monk have a tongue?' Three years later, he retired and returned to Tianbao Temple. In the Mid-Autumn Festival of the sixth year of Zhiyuan (1269 AD), he wrote a verse saying, 'Originally there is no coming or going, the whole sentence is raised. Red clouds pierce the blue sky, the white sun circles Mount Sumeru (Mount Sumeru).' He threw down his pen and passed away.

Dharma heir of Zen Master Wuneng (No Ability): Zen Master Zhuyuan Shuisheng (Bamboo Spring Water Flourishing) of Miaoguo (Wonderful Fruit) Temple in West Lake: Initially, he visited Zen Master Yueting Zhong (Moon Court Loyalty) at Jiangshan (River Mountain). At that time, Guzhou Ji (Solitary Boat Crossing) was the first seat, and he instructed him with the Wanshan Shi Mengshan Yu (Wan Mountain Showing Meng Mountain Language). After five years, he had some understanding. Guzhou Ji

曰蒙山嘗言。栽松道者不具二緣而生。達磨葬熊耳。后只履西歸。果神通耶。抑法如是耶。師曰。此形神俱妙而已。濟曰。不然。子他日當自知之。師后見無能。述前話。能曰。為汝弗解故也。師忽大省。天曆己巳主妙果。至正丁亥夏示寂。

無用寬禪師法嗣

常州龍池一源永寧禪師

通州宦族朱氏子。生而穎慧。十三歲給牒。剃度為僧。尋受具戒。蓬累出遊。見諸宗匠。語多弗諧。后至淮西。謁無用。才進門。用厲聲叱出。師作禮門外。合爪而立。久之乃許入見。師退就禪扄。通夜不寐。一日聞用舉雲門一念不起話。有省。急趨求證。用便打。然知師頓悟。令頌趙州無字。師立成曰。趙州狗子無佛性。萬象森羅齊乞命。無底籃兒盛死蛇。多添少減無餘剩。用大笑。久之辭去。用囑曰。汝逢龍即住。遇池即居。至治癸亥。適請居龍池。師以名符懸記。欣然而赴。逾歲遐邇畢集。叢席屢遷。入覲帝宸。賜紫加號。洪武己酉夏季示疾。屬製紙衣。且曰。吾將逝矣。十七日起服紙衣。書偈曰。七十八年守拙。明明一場敗闕。泥牛海底翻身。六月炎炎飛雪。書畢吉祥而化。

重慶府縉雲山如海真禪師

碧峰來參。師于地上。畫一圓相。峰以袖拂去。師復畫一圓相。峰于中增一畫。又拂去。師再

【現代漢語翻譯】現代漢語譯本：有僧人問蒙山（Mēng Shān，地名，也指蒙山禪師）曾說過，栽松道者（Zāi Sōng Dào Zhě，人名）不具備兩種因緣也能出生。達磨（Dámó，菩提達摩的簡稱，佛教禪宗初祖）葬在熊耳山（Xióng'ěr Shān，山名），後來卻只穿著一隻鞋子向西歸去。這是神通嗎？還是法本來就是這樣？師父回答說：『這是形體和精神都達到了精妙的境界而已。』僧人濟（Jì，人名）說：『不是這樣的，您將來自然會明白。』後來師父見到無能（Wú Néng，人名），講述了之前的話。無能說：『這是因為你不能理解的緣故。』師父忽然大徹大悟。天曆己巳年（Tiānlì jǐ sì nián，年份）主持妙果寺（Miàoguǒ Sì，寺名），至正丁亥年（Zhìzhèng dīng hài nián，年份）夏天圓寂。

無用寬禪師（Wúyòng Kuān Chánshī，人名）的法嗣

常州龍池一源永寧禪師（Chángzhōu Lóngchí Yīyuán Yǒngníng Chánshī，人名）

是通州（Tōngzhōu，地名）的官宦人家朱氏（Zhū Shì，姓氏）的兒子。天生聰慧，十三歲時得到官府的文書，剃度為僧。不久之後受了具足戒。四處遊歷參學，拜訪各宗派的宗師，但大多話不投機。後來到了淮西（Huáixī，地名），拜見無用禪師。剛進門，無用禪師就厲聲呵斥他出去。禪師在門外行禮，合掌而立。過了很久才被允許進去拜見。禪師退到禪房，整夜沒有睡覺。一天，聽到無用禪師提起雲門（Yúnmén，禪宗宗派名）的『一念不起』的話，有所領悟。急忙前去請求印證，無用禪師便打了他。然而知道禪師已經頓悟，讓他作頌趙州（Zhàozhōu，人名，禪宗祖師）的『無』字。禪師立刻寫成頌曰：『趙州狗子無佛性，萬象森羅齊乞命。無底籃兒盛死蛇，多添少減無餘剩。』無用禪師大笑。很久之後，禪師辭別離去。無用禪師囑咐他說：『你遇到龍就住下，遇到池就居住。』至治癸亥年（Zhìzhì guǐ hài nián，年份），適逢被邀請住持龍池寺（Lóngchí Sì，寺名）。禪師認為這與之前的囑咐相符，欣然前往。過了一年，遠近的人都聚集而來，禪席多次遷移。入朝覲見皇帝，被賜予紫衣並加封號。洪武己酉年（Hóngwǔ jǐ yǒu nián，年份）夏季生病，囑咐製作紙衣，並且說：『我將要離去了。』十七日開始穿上紙衣，寫下偈語說：『七十八年守拙，明明一場敗闕。泥牛海底翻身，六月炎炎飛雪。』寫完后吉祥圓寂。

重慶府縉雲山如海真禪師（Chóngqìng Fǔ Jìnyún Shān Rúhǎi Zhēn Chánshī，人名）

碧峰（Bìfēng，人名）來參拜。禪師在地上畫了一個圓相（yuánxiàng，佛教術語，表示圓滿的圖形）。碧峰用袖子拂去。禪師又畫了一個圓相，碧峰在圓相中增加一筆，又拂去。禪師再次畫圓相。

【English Translation】 English version: A monk asked: 'Mēng Shān (place name, also refers to Chan Master Mēng Shān) once said that the Zāi Sōng Dào Zhě (person's name) can be born without possessing two causes and conditions. Dámó (short for Bodhidharma, the first patriarch of Zen Buddhism) was buried in Mount Xióng'ěr (mountain name), but later returned west with only one shoe. Is this a supernatural power? Or is the Dharma inherently like this?' The master replied: 'This is simply that the form and spirit have both reached a state of exquisite perfection.' The monk Jì (person's name) said: 'It's not like that; you will naturally understand it in the future.' Later, the master saw Wú Néng (person's name) and recounted the previous conversation. Wú Néng said: 'This is because you cannot understand it.' The master suddenly had a great enlightenment. In the year Tiānlì jǐ sì (year), he presided over Miàoguǒ Temple (temple name), and in the summer of the year Zhìzhèng dīng hài (year), he passed away.

Dharma heir of Chan Master Wúyòng Kuān (person's name)

Chan Master Yīyuán Yǒngníng of Lóngchí Temple in Chángzhōu (person's name)

He was the son of the Zhū family (surname) of an official family in Tōngzhōu (place name). He was born intelligent, and at the age of thirteen, he received official documents and was tonsured as a monk. Soon after, he received the full precepts. He traveled around to study, visiting masters of various schools, but most of the conversations were not harmonious. Later, he went to Huáixī (place name) and visited Chan Master Wúyòng. As soon as he entered the door, Chan Master Wúyòng sternly scolded him to leave. The Chan Master bowed outside the door, with his palms together. After a long time, he was allowed to enter and pay respects. The Chan Master retreated to the meditation room and did not sleep all night. One day, he heard Chan Master Wúyòng mention Yúnmén's (Zen school name) 'not a single thought arises,' and he had some understanding. He rushed to seek confirmation, and Chan Master Wúyòng hit him. However, knowing that the Chan Master had attained sudden enlightenment, he asked him to compose a verse on Zhaozhou's (person's name, Zen patriarch) 'Wu' (無, 'no'). The Chan Master immediately wrote a verse saying: 'Zhaozhou's dog has no Buddha-nature, all phenomena in the universe beg for life together. A bottomless basket holds dead snakes, adding or subtracting, there is nothing left over.' Chan Master Wúyòng laughed loudly. After a long time, the Chan Master bid farewell and left. Chan Master Wúyòng instructed him: 'When you encounter a dragon, stay there; when you encounter a pond, reside there.' In the year Zhìzhì guǐ hài (year), he was invited to preside over Lóngchí Temple (temple name). The Chan Master believed that this was in accordance with the previous instructions and went happily. After a year, people from far and near gathered, and the meditation seat was moved many times. He entered the court to meet the emperor, was granted a purple robe, and was given an honorary title. In the summer of the year Hóngwǔ jǐ yǒu (year), he fell ill and instructed to make paper clothes, and said: 'I am about to leave.' On the seventeenth, he began to wear paper clothes and wrote a verse saying: 'Seventy-eight years of guarding clumsiness, clearly a complete failure. A mud ox turns over at the bottom of the sea, in the sixth month, fiery snow flies.' After writing, he passed away peacefully.

Chan Master Rúhǎi Zhēn of Mount Jìnyún in Chóngqìng Prefecture (person's name)

Bìfēng (person's name) came to visit. The Chan Master drew a circle (yuánxiàng, Buddhist term, a symbol of perfection) on the ground. Bìfēng brushed it away with his sleeve. The Chan Master drew another circle, and Bìfēng added a stroke in the middle of the circle and brushed it away again. The Chan Master drew the circle again.

畫如前。峰又增一畫成十字。又拂去。師復畫如前。峰於十字加四隅。成卍文。又拂去。師乃總畫三十圓相。峰一一具答。師曰。汝今方知佛法宏勝如此。宜往朔方。大行吾道。

南嶽下二十二世

雙林訚禪師法嗣

杭州徑山月江宗凈禪師

蘭溪倪氏子。誦楞嚴。至如標月指處。有省。參雙林。林問。黃檗打臨濟你作么生。師曰。按牛頭吃草。臨寂偈曰。祖師門下客。開口論無生。老我百不會。日午打三更。遂逝。

天界曇禪師法嗣

南京靈谷定巖凈戒禪師

參覺原。原舉桶箍爆因緣問之。師未答。原厲聲曰。早遲八刻了也。師于言下大悟。師續刻聯珠頌古。行於世。

大慈成禪師法嗣

衢州烏石山杰峰世愚禪師

本郡西安余氏子。遍游叢社弗愜。聞止巖闡化大慈。往謁焉。巖舉不是心不是佛不是物。一夕坐至夜分。聞鄰僧舉證道歌曰。不除妄想不求真豁然如釋重負。偈曰。時時覿面不相逢。吃盡娘生氣力窮。夜半忽然忘月指。虛空迸出日輪紅往見元翁。翁問何來。曰大慈。翁曰。大慈鼻孔深多少。師卓拄杖一下。翁曰。拗折拄杖。把甚麼卓。師作禮曰。今日親見老師翁。翁曰念汝師孫。放過三十棒。值巖回。師往禮。因夜舉汾陽見首山曰。萬古碧潭

【現代漢語翻譯】現代漢語譯本：畫得和之前一樣。峰又增加一筆，畫成十字。又擦去。禪師又畫得和之前一樣。峰在十字的四個角上加上筆畫，形成卍（wàn）字（佛教中象徵吉祥的符號）。又擦去。禪師於是總共畫了三十個圓相（佛教用語，表示圓滿的智慧）。峰一一都回答了。禪師說：『你現在才知道佛法是如此的宏大殊勝。應該前往朔方（北方地區），大力弘揚我的道法。』南嶽（Nányuè，山名，佛教聖地）下二十二世雙林訚（Shuānglín Yín）禪師法嗣杭州徑山月江宗凈（Hángzhōu Jìngshān Yuèjiāng Zōngjìng）禪師蘭溪（Lánxī）倪氏之子。誦讀《楞嚴經》（Léngyán jīng）。讀到『如標月指』（rú biāo yuè zhǐ，比喻用手指指月亮，引導人看月亮，而不是執著于手指本身）之處，有所領悟。參拜雙林（Shuānglín）禪師。雙林（Shuānglín）禪師問：『黃檗（Huángbò）打臨濟（Línjì），你作何理解？』禪師回答：『按牛頭吃草。』臨終偈語說：『祖師門下客，開口論無生。老我百不會，日午打三更。』於是去世。天界曇（Tiānjiè Tán）禪師法嗣南京靈谷定巖凈戒（Nánjīng Línggǔ Dìngyán Jìngjiè）禪師參拜覺原（Juéyuán）禪師。覺原（Juéyuán）禪師舉起桶箍爆裂的因緣來問他。禪師沒有回答。覺原（Juéyuán）禪師厲聲說：『已經遲了八刻了！』禪師在言語之下大悟。禪師繼續雕刻《聯珠頌古》（Liánzhū sònggǔ），流傳於世。大慈成（Dàcí Chéng）禪師法嗣衢州烏石山杰峰世愚（Qúzhōu Wūshíshān Jiéfēng Shìyú）禪師本郡西安（Xī'ān）余氏之子。遍游各處叢林寺廟都不滿意。聽說止巖（Zhǐyán）禪師在大慈（Dàcí）寺闡揚佛法，前往拜謁。止巖（Zhǐyán）禪師舉起『不是心不是佛不是物』（bú shì xīn bú shì fó bú shì wù）的話頭。一天晚上坐禪到深夜，聽到鄰寺的僧人唸誦《證道歌》（Zhèngdào gē）說：『不除妄想不求真，豁然如釋重負。』於是作偈說：『時時覿面不相逢，吃盡娘生氣力窮。夜半忽然忘月指，虛空迸出日輪紅。』前往拜見元翁（Yuánwēng）禪師。元翁（Yuánwēng）禪師問：『從哪裡來？』回答說：『大慈（Dàcí）寺。』元翁（Yuánwēng）禪師說：『大慈（Dàcí）寺的鼻孔有多深？』禪師拄了一下拄杖。元翁（Yuánwēng）禪師說：『拗斷了拄杖，用什麼來拄？』禪師作禮說：『今日親見老師翁。』元翁（Yuánwēng）禪師說：『念你是師孫，放過三十棒。』等到止巖（Zhǐyán）禪師回來，禪師前往拜見。因為晚上舉起汾陽（Fényáng）禪師見首山（Shǒushān）禪師的話頭說：『萬古碧潭』

【English Translation】 English version: He drew as before. Feng added another stroke, forming a cross. Then he erased it. The master drew as before. Feng added strokes to the four corners of the cross, forming a swastika (a symbol of good fortune in Buddhism). Then he erased it. The master then drew a total of thirty circular marks (representing perfect wisdom in Buddhism). Feng answered each one. The master said, 'Now you know that the Buddha-dharma is so vast and supreme. You should go to Shuofang (northern region) and vigorously propagate my teachings.' Twenty-second generation from Nanyue (Nányuè, a mountain name, a Buddhist sacred site) Successor of Chan Master Shuanglin Yin (Shuānglín Yín) Chan Master Yuejiang Zongjing (Yuèjiāng Zōngjìng) of Jingshan (Jìngshān) Monastery in Hangzhou (Hángzhōu) A son of the Ni family of Lanxi (Lánxī). He recited the Surangama Sutra (Léngyán jīng). When he reached the part about 'like pointing a finger at the moon' (rú biāo yuè zhǐ, a metaphor for using the finger to point at the moon, guiding people to look at the moon itself, rather than being attached to the finger itself), he had an awakening. He visited Chan Master Shuanglin (Shuānglín). Shuanglin (Shuānglín) asked, 'What do you make of Huangbo (Huángbò) hitting Linji (Línjì)?' The master replied, 'Forcing the ox's head to eat grass.' His death verse said, 'A guest under the ancestral master's gate, opens his mouth to discuss no-birth. The old me knows nothing, at noon striking the third watch.' Then he passed away. Successor of Chan Master Tianjie Tan (Tiānjiè Tán) Chan Master Jingjie (Jìngjiè) of Linggu (Línggǔ) Monastery in Nanjing (Nánjīng) He visited Chan Master Jueyuan (Juéyuán). Jueyuan (Juéyuán) raised the cause and condition of the bursting of a bucket hoop to ask him. The master did not answer. Jueyuan (Juéyuán) said sternly, 'It's already eight quarters late!' The master had a great awakening upon hearing these words. The master continued to carve 'Lianzhu Songgu' (Liánzhū sònggǔ), which circulated in the world. Successor of Chan Master Daci Cheng (Dàcí Chéng) Chan Master Shiyu (Shìyú) of Jiefeng (Jiéfēng) on Wushi Mountain (Wūshíshān) in Quzhou (Qúzhōu) A son of the Yu family of Xi'an (Xī'ān) in this prefecture. He traveled extensively to various monasteries but was not satisfied. Hearing that Chan Master Zhiyan (Zhǐyán) was expounding the Dharma at Daci (Dàcí) Monastery, he went to pay his respects. Zhiyan (Zhǐyán) raised the topic of 'not mind, not Buddha, not thing' (bú shì xīn bú shì fó bú shì wù). One night, while meditating until late, he heard a monk from a neighboring temple reciting the 'Song of Enlightenment' (Zhèngdào gē), saying, 'Not eliminating delusion, not seeking truth, suddenly like being relieved of a heavy burden.' Then he composed a verse saying, 'Always face to face, yet not meeting, exhausting the mother's energy and strength. In the middle of the night, suddenly forgetting the finger pointing at the moon, a red sun bursts forth from the void.' He went to see Chan Master Yuanweng (Yuánwēng). Yuanweng (Yuánwēng) asked, 'Where do you come from?' He replied, 'Daci (Dàcí) Monastery.' Yuanweng (Yuánwēng) said, 'How deep is the nostril of Daci (Dàcí) Monastery?' The master struck his staff once. Yuanweng (Yuánwēng) said, 'If you break the staff, what will you use to lean on?' The master bowed and said, 'Today I have personally seen the old master.' Yuanweng (Yuánwēng) said, 'Considering you are a disciple's grandson, I will let you off with thirty blows.' When Zhiyan (Zhǐyán) returned, the master went to pay his respects. Because at night he raised the words of Chan Master Fenyang (Fényáng) seeing Chan Master Shoushan (Shǒushān) saying: 'Eternal green pool'

空界月。再三撈捷始應知。方得瞥然。住後上堂。有一人說到行不到。有一人行到說不到。有一人行說俱到。有一人行說俱不到。且道是什麼人。釋迦老子四十九年說法。說到行不到。達磨大師少林面壁九年。行到說不到。貍奴白牯念摩訶。行說俱到。露柱燈籠齊合掌。行說俱不到。且道四人中間那個最親。若也辨得出。許汝具一隻眼。其或未然。請木上座。出來與諸人通個訊息。卓拄杖曰。昨夜雷聲轟宇宙。普天匝地雨漫漫。喝一喝。上堂。秋風颯颯。秋葉飛飛。炎威乍退。暑氣方微。山高日出晚。海闊浪來遲。豎起摩醯三隻眼。大千沙界一毫釐。上堂。臨濟德山大機大用。喝似雷轟。棒如風送。震動五嶽三山。驚散靈山大眾。有放有收。有擒有縱。百匝千重無罅縫。大眾還見德山臨濟么。咄。白日青天休說夢。上堂。諸方今日開爐。紅𦦨亙天。衲子爭前向火。個個烘得。頭黃面赤。雖然取性一時。爭奈被守爐神看破。龍眠這裡也不要開爐。也不須向火。從教玉潔冰清滴水滴凍。凍得徹骨徹髓。忽然冷灰中爆出一粒豆響。驚天震地。不妨慶快平生。何故。即知此日圍爐坐。不記當年立雪人。上堂。臘八吃雞羹。才疑禍便生。溪邊楊柳影。不礙釣舟行。古人與么道。大悟不拘於小節。未免與賊張梯。引邪入正。興國則

【現代漢語翻譯】現代漢語譯本空界月（虛幻的月亮）。再三嘗試打撈才應該知道它的虛幻。才能稍微瞥見真相。住持之後上堂說法。有一個人說到做不到，有一個人做到說不到，有一個人做和說都做到，有一個人做和說都做不到。那麼，你們說這是什麼人呢？釋迦老子四十九年說法，是說到做不到。達摩大師在少林寺面壁九年，是做到說不到。貓和牛唸誦摩訶般若波羅蜜多，是做和說都做到。露柱和燈籠一起合掌，是做和說都做不到。那麼，你們說這四個人中間，哪一個最親近真理呢？如果能辨別得出，就允許你擁有一隻慧眼。如果不能辨別，請木上座出來給大家傳遞個訊息。說完，拄著拄杖說：『昨夜雷聲響徹宇宙，普天之下大雨滂沱。』喝一聲。上堂說法。秋風蕭瑟，秋葉飄飛，炎熱剛剛退去，暑氣還稍微存在。山高日出晚，海闊浪來遲。豎起摩醯首羅（Maheśvara，濕婆神）的三隻眼，大千世界也只如一根毫毛那麼小。上堂說法。臨濟（Linji）和德山（Deshan）大師，大機大用，棒喝如雷，震動五嶽三山，驚散靈山大眾。有放有收，有擒有縱，百匝千重沒有一絲縫隙。各位，還見到德山和臨濟大師了嗎？咄！大白天說夢話！上堂說法。各處寺院今天都開始燒火取暖，紅紅的火焰照亮天空，僧人們爭先恐後地靠近火堆，個個烤得頭黃面赤。雖然一時取暖，但難免被守爐神看破。龍眠這裡既不要開爐，也不需要靠近火堆，任憑它像玉一樣潔白，像冰一樣清澈，滴水成冰，凍得徹骨徹髓。忽然，在冷灰中爆出一粒豆子的響聲，驚天動地，不妨慶幸平生。為什麼呢？只知道今天圍著火爐坐，卻不記得當年雪地裡站立的人。上堂說法。臘八節喝雞湯，剛一懷疑，禍事就產生了。溪邊的楊柳倒影，不妨礙釣魚船的行駛。古人這樣說，大徹大悟不拘泥於小節，未免是給賊人遞梯子，引邪入正。興國寺也是這樣。

【English Translation】 English version The moon in the empty realm (illusory moon). Only after repeated attempts to grasp it should one realize its illusory nature. Only then can one catch a glimpse of the truth. After assuming his duties, he ascended the hall to preach. There is one who speaks but cannot act, one who acts but cannot speak, one who both acts and speaks, and one who neither acts nor speaks. Now, tell me, who are these people? Shakyamuni Buddha preached for forty-nine years, speaking but not acting. Bodhidharma faced the wall in Shaolin for nine years, acting but not speaking. The cat and the white ox recite the Maha Prajna Paramita, both acting and speaking. The stone pillar and the lantern clasp their hands together, neither acting nor speaking. Now, tell me, among these four, who is closest to the truth? If you can discern it, I will grant you one eye of wisdom. If you cannot, please ask Elder Mu to come forth and convey a message to everyone. Having said that, he struck the staff and said: 'Last night, thunder roared across the universe, and torrential rain poured down upon the entire world.' He shouted once. Ascending the hall to preach. The autumn wind is rustling, the autumn leaves are flying, the heat has just receded, and the summer's warmth still lingers slightly. The mountains are high, so the sun rises late; the sea is vast, so the waves come slowly. Raising the three eyes of Maheśvara (Shiva), the great thousand worlds are but a single hair. Ascending the hall to preach. Master Linji (Linji) and Master Deshan (Deshan), with their great capacity and great function, their shouts are like thunder, their blows are like wind, shaking the Five Sacred Mountains and scattering the assembly at Vulture Peak. There is release and restraint, capture and liberation, a hundredfold and a thousandfold without a single gap. Everyone, do you still see Master Deshan and Master Linji? Bah! Stop dreaming in broad daylight! Ascending the hall to preach. The monasteries everywhere are starting their furnaces today, the red flames illuminating the sky, and the monks are rushing to the fire, each one roasting their heads yellow and their faces red. Although they are warming themselves for a moment, they cannot escape the gaze of the furnace guardian. Here at Longmian, we neither need to start the furnace nor need to approach the fire, letting it be as pure as jade and as clear as ice, with water dripping and freezing, freezing to the bone and marrow. Suddenly, a bean bursts from the cold ashes, shaking the heavens and the earth, and one may as well rejoice in one's life. Why? They only know to sit around the furnace today, but they do not remember the person who stood in the snow that year. Ascending the hall to preach. Eating chicken soup on the eighth day of the twelfth lunar month, as soon as doubt arises, misfortune is born. The reflection of the willow trees by the stream does not hinder the passage of the fishing boat. The ancients said, great enlightenment does not adhere to trivial matters, but inevitably it is like handing a ladder to a thief, leading evil into righteousness. Xingguo Temple is also like this.

不然。臘八吃紅糟。叢林意氣豪。酣酣沉醉倒。更不惹風騷。上堂。年年此日斗龍舟。鼉鼓喧天水上游。翻憶屈原當日事。悲風動處冷湫湫。即此意有誰酬。往古來今幾度秋。漢地楚天何處是。長江依舊水東流。上堂。若論此事。如人上山一般。行一步見一步。行到半山。便見半山境界。行到山頂。便見山頂境界。若都不行。皆無所見。大眾且道。諸人即今在山頂耶。在平地耶。有所見耶。無所見耶。豎拄杖曰。見見見時非是見。卓拄杖曰。聞聞聞處更無聞。豁開頂眼超三際。大地山河一口吞。靠拄杖起身。解夏上堂。浙東山浙西水。福建泉南腳頭腳底。假饒遍界遨遊。不出縵天網裡。呵呵呵。哩啰哩。滿堂無限白蘋風。明明不自秋江起。僧問。我有沒絃琴。久居在曠野。不是不會彈。未遇知音者。如何是沒絃琴。師曰。高山流水。曰作么生彈。師曰。雪曲陽春。曰與么則一聲畫角龍樓曉。手握金鞭賀太平。師曰。此是宣差相公分上事。曰學人全肩領荷時如何。師曰。若將耳聽應難會。眼裡聞聲方始知。曰夜半折蘆江上渡。九年面壁意如何。師曰。一場敗闕。曰二祖立雪齊腰。斷臂投誠。所求何事。師曰。不是一翻寒徹骨。爭得梅花撲鼻香。曰罪從心起將心懺。懺罪何如莫起心。三祖因甚求二祖懺罪。師曰。心疑生暗

【現代漢語翻譯】現代漢語譯本不然。臘八這天吃紅糟。叢林里的人們意氣風發，豪情萬丈。個個喝得酩酊大醉，東倒西歪。更不惹是生非，安分守己。上堂說法。年年今日都要舉行龍舟比賽，震天的鑼鼓聲響徹水面。回想起當年屈原的往事，悲涼的風吹動著，讓人感到寒冷淒涼。這種心情有誰能夠理解呢？從古至今，經歷了多少個秋天。漢地楚地，如今又在哪裡呢？只有長江依舊向東流淌。上堂說法。如果談論這件事，就像人爬山一樣，走一步就能看到一步的風景。走到半山腰，就能看到半山腰的境界；走到山頂，就能看到山頂的境界。如果一步都不走，那就什麼也看不到。各位，你們說，大家現在是在山頂呢？還是在平地呢？有所見呢？還是無所見呢？豎起拄杖說：『見，見，見的時候就不是真正的見。』放下拄杖說：『聞，聞，聞的地方更是沒有真正的聞。』豁然打開頂門之眼，超越過去、現在、未來三際，將大地山河一口吞下。靠著拄杖起身。解夏上堂說法。浙東的山，浙西的水，福建泉南，無論走到哪裡。即使走遍天下，也逃不出這張無邊無際的天網。哈哈哈，哩啰哩。滿堂都是無盡的白蘋風，明明不是從秋天的江面上吹來的。有僧人問道：『我有一張沒有琴絃的琴，長久地放在曠野之中。不是我不會彈奏，只是沒有遇到知音的人。什麼是沒有琴絃的琴呢？』師父說：『高山流水。』僧人問：『要怎麼彈奏呢？』師父說：『雪曲陽春。』僧人說：『這樣說來，就像一聲畫角在龍樓上響起，手握金鞭慶賀太平盛世。』師父說：『這是宣差相公（指朝廷官員）的事情。』僧人問：『學人如果全部承擔起來，又該如何呢？』師父說：『如果用耳朵聽，就難以領會；用眼睛聽見聲音，才能真正明白。』僧人問：『夜半在蘆葦叢生的江上渡河，達摩祖師九年面壁，他的用意是什麼呢？』師父說：『一場徹底的失敗。』僧人問：『二祖慧可立在雪地裡，雪深及腰，斷臂以求安心，他所求的是什麼呢？』師父說：『不是經過一番寒徹骨，怎能得到梅花撲鼻香。』僧人問：『罪從心中生起，要用心來懺悔，懺悔罪業不如不起心動念。三祖僧璨為什麼要向二祖慧可求懺悔呢？』師父說：『心中疑惑就會產生黑暗。』

【English Translation】 English version Not so. On the Laba Festival, we eat red yeast rice. The monks in the monastery are spirited and full of pride. Everyone is drunk and staggering. Even more so, they don't cause trouble and are well-behaved. Ascending the hall to preach. Every year on this day, dragon boat races are held, and the deafening sound of drums echoes across the water. Recalling the events of Qu Yuan's time, the sorrowful wind blows, making people feel cold and desolate. Who can understand this feeling? How many autumns have passed from ancient times to the present? Where are the lands of Han and Chu now? Only the Yangtze River still flows eastward. Ascending the hall to preach. If we talk about this matter, it's like climbing a mountain. Take one step and you see the scenery of that step. Reach the mountainside and you see the realm of the mountainside; reach the summit and you see the realm of the summit. If you don't take a single step, you won't see anything. Everyone, tell me, are you now on the summit? Or on flat ground? Have you seen something? Or have you seen nothing? Raising the staff and saying: 'Seeing, seeing, when you see, it's not true seeing.' Lowering the staff and saying: 'Hearing, hearing, where you hear, there is no true hearing.' Suddenly open the eye on the crown of your head, transcend the three realms of past, present, and future, and swallow the earth and rivers in one gulp. Leaning on the staff to rise. Ascending the hall to preach after the summer retreat. The mountains of eastern Zhejiang, the waters of western Zhejiang, Quanzhou in Fujian, wherever you go. Even if you travel all over the world, you cannot escape this boundless net of heaven. Ha ha ha, li luo li. The hall is full of endless white duckweed wind, clearly not blowing from the autumn river. A monk asked: 'I have a stringless zither, which has been placed in the wilderness for a long time. It's not that I don't know how to play it, but I haven't met a kindred spirit. What is a stringless zither?' The master said: 'High mountains and flowing water.' The monk asked: 'How should it be played?' The master said: 'Snowy tune and Yangchun.' The monk said: 'In that case, it's like the sound of a painted horn ringing in the dragon tower, holding a golden whip to celebrate a peaceful and prosperous age.' The master said: 'This is the business of the imperial envoy (referring to court officials).' The monk asked: 'If the student takes on the entire responsibility, what should I do?' The master said: 'If you listen with your ears, it will be difficult to understand; only by hearing the sound with your eyes can you truly understand.' The monk asked: 'Crossing the river in the middle of the night through the reeds, what was Bodhidharma's intention in facing the wall for nine years?' The master said: 'A complete failure.' The monk asked: 'The Second Patriarch Huike stood in the snow, the snow reaching his waist, and cut off his arm to seek peace of mind. What was he seeking?' The master said: 'If you don't endure a bone-chilling cold, how can you get the fragrance of plum blossoms.' The monk asked: 'Sin arises from the mind, and one should repent with the mind. How is repenting of sins better than not giving rise to thoughts? Why did the Third Patriarch Sengcan seek repentance from the Second Patriarch Huike?' The master said: 'Doubt in the mind gives rise to darkness.'

鬼。眼病見空花。曰寧可永劫受沉淪。不向諸聖求解說。四祖因甚乞求解脫法門。師曰。好肉剜瘡。自繩自縛。曰垂垂白髮下青山。七歲歸來改舊顏。人卻少年松已老。是非從此落人間。畢竟是真是妄。師曰。日從東出。月向西沉。曰黃梅碓觜花開日。夜半傳衣過嶺南。此事還端的也無。師曰。一物本來無。兩肩擔不起。曰不是風動。不是幡動。仁者心動。又作么生。師曰。知燈元是火。信水不離波。曰畢竟如何保任。師曰。路逢劍客須呈劍。不是詩人。莫獻詩。曰和尚為人一句。又且如何師曰。攔腮一掌。腦後一槌。曰與么則老婆心太切。師曰。不從白浪拋香餌。爭得金鱗上釣船。僧禮拜。洪武三年臘月十日。書偈辭眾曰。生本不生。滅本不滅。撒手便行。一天明月。擲筆而逝。

天寶樞禪師法嗣

福州雪峰逆川智順禪師

溫之瑞安陳氏子。七歲出家。長出游教苑。皆以穎邁見推。忽感世相無常。遂入閩參鐵關。逾月如廁。有省。舉所得求證。關曰。此第入門耳。最上一乘太遠在。復囑曰。汝可悉棄前解。專于參提上致力。則自入閫奧矣。一日值關晚參擬離榻。豁然大徹。厲聲告關曰。南泉敗關。已見了也。關曰。不是心。不是佛。不是物。是何物。師曰。地上磚鋪。屋上瓦覆。關曰。即今南泉

【現代漢語翻譯】現代漢語譯本鬼。眼病見空花。（鬼的眼睛有毛病，所見皆是虛幻）問：『寧可永遠沉淪，也不向諸聖求解說』，四祖（道信，禪宗四祖）為何乞求解脫法門？師（指禪師）說：『好肉剜瘡，自繩自縛。』問：『垂垂白髮下青山，七歲歸來改舊顏，人卻少年松已老，是非從此落人間。』（形容時間流逝，世事變遷）究竟是真是妄？師說：『日從東出，月向西沉。』問：『黃梅碓觜花開日，夜半傳衣過嶺南』，此事還確實嗎？師說：『一物本來無，兩肩擔不起。』問：『不是風動，不是幡動，仁者心動』，又該如何理解？師說：『知燈元是火，信水不離波。』問：『究竟如何保任？』師說：『路逢劍客須呈劍，不是詩人，莫獻詩。』問：『和尚為人一句，又且如何？』師說：『攔腮一掌，腦後一槌。』問：『這麼說來，老婆心太切。』師說：『不從白浪拋香餌，爭得金鱗上釣船。』僧人禮拜。洪武三年臘月十日，書偈辭眾說：『生本不生，滅本不滅，撒手便行，一天明月。』擲筆而逝。

天寶樞禪師法嗣

福州雪峰逆川智順禪師

溫州瑞安陳氏之子。七歲出家。長大后遊學于各處教苑，都以聰穎過人著稱。忽然感到世事無常，於是前往福建參拜鐵關禪師。過了一個多月，在如廁時有所領悟。舉出所得向鐵關禪師求證。鐵關禪師說：『這只是入門而已，最上一乘還差得很遠。』又囑咐說：『你可完全拋棄以前的理解，專注于參禪用功，自然能深入堂奧。』一天，正值鐵關禪師晚參準備離開禪榻，智順禪師豁然大悟，厲聲告訴鐵關禪師說：『南泉（普愿禪師）敗關，我已經見到了！』鐵關禪師問：『不是心，不是佛，不是物，是什麼？』智順禪師說：『地上磚鋪，屋上瓦覆。』鐵關禪師說：『就是現在的南泉（普愿禪師）。』

【English Translation】 English version Ghost. Eye disease sees empty flowers. (A ghost's eyes are diseased, and all that is seen is illusory) Asked: 'Would rather suffer eternal sinking, than seek explanation from all the sages,' why did the Fourth Patriarch (Daoxin, the Fourth Patriarch of Zen) beg for the Dharma of liberation? The Master (referring to the Zen master) said: 'To carve a sore on good flesh, to bind oneself with one's own rope.' Asked: 'White hair hanging down from the green mountains, returning at seven years old, changing the old face, but the person is young and the pine is old, right and wrong fall into the human world from now on.' (Describing the passage of time and the changes of the world) What is ultimately true and false? The Master said: 'The sun rises from the east, the moon sets in the west.' Asked: 'The day the flower blooms on the mortar pestle of Huangmei, the robe is passed over the ridge to the south in the middle of the night,' is this matter really true? The Master said: 'One thing is originally nothing, the two shoulders cannot bear it.' Asked: 'It is not the wind that moves, it is not the banner that moves, it is the mind of the benevolent that moves,' how should it be understood? The Master said: 'Knowing that the lamp is originally fire, believing that water does not leave the wave.' Asked: 'How to maintain it ultimately?' The Master said: 'When meeting a swordsman on the road, one must present a sword, if not a poet, do not offer poetry.' Asked: 'What about the monk's one sentence for people?' The Master said: 'A slap on the cheek, a hammer behind the head.' Asked: 'So, the old woman's heart is too eager.' The Master said: 'If you don't throw fragrant bait from the white waves, how can you get the golden scales on the fishing boat?' The monk bowed. On the tenth day of the twelfth month of the third year of Hongwu, he wrote a verse to bid farewell to the crowd, saying: 'Birth is originally not birth, extinction is originally not extinction, let go and leave, a bright moon in the sky.' He threw down his pen and passed away.

Dharma Successor of Zen Master Tianbao Shu

Zen Master Zhishun of Xuefeng Nichuan in Fuzhou

A son of the Chen family of Ruian, Wenzhou. He left home at the age of seven. When he grew up, he studied in various monasteries and was known for his intelligence. Suddenly feeling the impermanence of the world, he went to Fujian to pay homage to Zen Master Tieguan. After more than a month, he had some understanding while going to the toilet. He presented what he had gained to Zen Master Tieguan for verification. Zen Master Tieguan said: 'This is just the beginning, the supreme vehicle is still far away.' He also instructed: 'You can completely abandon your previous understanding and focus on practicing Zen diligently, and you will naturally be able to enter the inner sanctum.' One day, when Zen Master Tieguan was about to leave the meditation bed during the evening meditation, Zen Master Zhishun suddenly realized and loudly told Zen Master Tieguan: 'Nanquan (Zen Master P願) has defeated the barrier, I have already seen it!' Zen Master Tieguan asked: 'It is not mind, it is not Buddha, it is not a thing, what is it?' Zen Master Zhishun said: 'Bricks are laid on the ground, tiles are covered on the roof.' Zen Master Tieguan said: 'It is the current Nanquan (Zen Master P願).'

在什麼處。師曰。鷂子過新羅。關曰。錯。師亦曰錯。關曰錯錯。師觸禮一拜而退。關曰未也。鳴鐘集眾勘驗。師笑曰。未吐辭前。已不相涉。和尚眼目何在。又為此一場戲劇耶。關曰。也要大家知。后出世大龍。以至雪峰。凡五大剎。洪武六年。應召赴京。僅四閱月。奄然坐化。

縉雲真禪師法嗣

代州五臺靈鷲碧峰寶金禪師

永壽石氏子。幼恒纏疾。父母以為。生感祥徴。宜歸之釋。甫六歲。令依云寂溫法師。及長受具。縱游講肆。隨更衣入縉雲。謁如海。海示以道要。師大起疑情。偶𢹂筐隨海擷蔬。忽凝坐不動。半晷方寤。海曰。汝定耶。師曰然。海曰。爾何所見。師舉筐。海不肯。師置筐于地。拱手而立。海亦不肯。師一喝。海奮前揕其胸。師不少讓。海笑曰。塵勞暫息。定力未能深也。必使心路絕祖關透。然後大法可明耳。后憩錫峨眉。三年脅不沾席。一日聞伐木聲。大悟。急往求證。海反覆辨詰。師拽傾禪床而出。至正間。順帝三召入燕都。賜以金紋伽梨並寂照圓明之號。洪武初。太祖亦屢召見。褒寵倍優。未幾示疾。眾請遺偈。師曰。三藏法寶尚為故紙。吾言欲何為。夷然而逝。壽六十五。茶毗于聚寶山。獲五色舍利無數。

南嶽下二十三世

凈慈聯禪師法嗣

【現代漢語翻譯】現代漢語譯本：學僧問：『在什麼處？』（指什麼是真如自性）禪師說：『鷂子飛過新羅。』（新羅，古代朝鮮的國名，這裡指遙遠的地方，意指不可捉摸）學僧關某說：『錯了。』禪師也說：『錯了。』關某說：『錯了，錯了。』禪師觸禮一拜，然後退下。關某說：『還沒完呢。』於是敲鐘召集大眾來勘驗。禪師笑著說：『未吐辭前，已不相涉。和尚眼目何在？又為此一場戲劇耶？』（指在語言表達之前，真如自性已經無法觸及，反問關某的見地在哪裡，認為這是一場鬧劇）關某說：『也要大家知道，后出世的大龍。』（指自己是未來能夠弘揚佛法的人才）之後他住持雪峰寺等五大寺剎。洪武六年，前往京城，僅四個月就安然坐化。

縉雲真禪師法嗣

代州五臺靈鷲碧峰寶金禪師

禪師是永壽石氏之子，從小就經常生病，父母認為這是出生時感應了祥瑞的徵兆，應該讓他皈依佛門。剛滿六歲，就讓他跟隨云寂溫法師。長大后受具足戒，廣泛遊學于講經場所。之後跟隨更衣和尚進入縉雲寺，拜見如海禪師。如海禪師向他開示了修道的要領，禪師因此產生了很大的疑惑。有一次，他拿著竹筐跟隨如海禪師去採摘蔬菜，忽然凝神靜坐不動，過了半天才醒悟。如海禪師問：『你入定了？』禪師回答：『是的。』如海禪師問：『你看到了什麼？』禪師舉起竹筐。如海禪師不認可。禪師把竹筐放在地上，拱手而立。如海禪師也不認可。禪師大喝一聲，如海禪師衝上前去擊打他的胸部，禪師毫不退讓。如海禪師笑著說：『塵世的煩惱暫時平息了，但定力還不夠深。必須使心路絕斷，突破祖師的關卡，然後才能明白大法。』後來禪師在峨眉山休息，三年時間身體沒有沾過牀蓆。有一天聽到伐木的聲音，突然大悟，急忙前去請求如海禪師印證。如海禪師反覆辨析詰問，禪師拽倒禪床而出。至正年間，順帝三次召他入燕都（今北京），賜予金紋伽梨袈裟，並賜號『寂照圓明』。洪武初年，太祖也多次召見他，給予優厚的待遇。不久后禪師示疾，眾人請求他留下遺偈，禪師說：『三藏法寶尚且被當作故紙，我的話又有什麼用呢？』說完安詳地去世，享年六十五歲。在聚寶山火化，得到五色舍利無數。

南嶽下二十三世

凈慈聯禪師法嗣

【English Translation】 English version: A monk asked: 'Where is it?' (referring to what is the true nature of Thusness) The master said: 'A hawk flies over Silla.' (Silla, the name of an ancient Korean kingdom, here refers to a distant place, meaning it is elusive) The monk Guan said: 'Wrong.' The master also said: 'Wrong.' Guan said: 'Wrong, wrong.' The master touched the ground in prostration and then withdrew. Guan said: 'Not yet.' Then he rang the bell to gather the assembly for verification. The master smiled and said: 'Before words are spoken, there is no involvement. Where are the eyes of the venerable monk? Is this another drama?' (referring to the fact that before verbal expression, the true nature of Thusness is already unreachable, asking where Guan's insight is, and considering it a farce) Guan said: 'Also let everyone know, the great dragon who will appear in the future.' (referring to himself as a future talent who can promote the Dharma) Afterwards, he resided in five major monasteries, including Xuefeng Temple. In the sixth year of Hongwu, he went to the capital and passed away peacefully after only four months.

Successor of Chan Master Zhen of Jinyun

Chan Master Baojin of Bifeng, Lingjiu, Wutai, Daizhou

The Chan master was the son of the Shi family of Yongshou. He was often ill from childhood. His parents believed that this was an auspicious sign at birth and that he should take refuge in Buddhism. At the age of six, he was sent to follow Dharma Master Wen of Yunji. After he grew up and received the full precepts, he traveled widely to lecture halls. Later, he followed the monk Gengyi into Jinyun Temple and visited Chan Master Ruhai. Chan Master Ruhai instructed him on the essentials of cultivation, which aroused great doubt in the Chan master. Once, he followed Chan Master Ruhai to pick vegetables with a bamboo basket, and suddenly he sat still in meditation, not moving. He woke up after half a day. Chan Master Ruhai asked: 'Are you in samadhi?' The Chan master replied: 'Yes.' Chan Master Ruhai asked: 'What did you see?' The Chan master raised the bamboo basket. Chan Master Ruhai did not approve. The Chan master put the bamboo basket on the ground and stood with his hands folded. Chan Master Ruhai still did not approve. The Chan master shouted loudly, and Chan Master Ruhai rushed forward and struck his chest. The Chan master did not yield. Chan Master Ruhai smiled and said: 'The troubles of the world have subsided temporarily, but the power of samadhi is not yet deep enough. You must cut off the path of the mind and break through the barrier of the patriarchs, and then the great Dharma can be understood.' Later, the Chan master rested in Mount Emei, and for three years his body did not touch the bed. One day, he heard the sound of felling trees and suddenly had a great enlightenment. He rushed to ask Chan Master Ruhai for verification. Chan Master Ruhai repeatedly analyzed and questioned him, and the Chan master dragged down the Zen bed and left. During the Zhizheng period, Emperor Shun summoned him to Yandu (now Beijing) three times, bestowed upon him a gold-patterned kasaya, and gave him the title 'Silent Illumination and Perfect Brightness'. In the early years of Hongwu, Emperor Taizu also summoned him many times and gave him generous treatment. Not long after, the Chan master showed signs of illness. The assembly asked him to leave a final verse. The Chan master said: 'The Tripitaka Dharma treasures are still regarded as old paper, what use are my words?' After saying this, he passed away peacefully at the age of sixty-five. He was cremated at Jubaoshan, and countless five-colored relics were obtained.

Twenty-third generation under Nanyue

Successor of Chan Master Lian of Jingci

杭州慈光寺立中成禪師

錢塘孫氏子。謁凈慈聯。聯舉六月火燒山話。師頌曰。白雲迷卻舊行蹤。臘月燒山火正紅。再得慈風來扇發。冷冰冰處暖烘烘。聯深器之。

烏石愚禪師法嗣

南京靈谷寺無涯非幻禪師

衢之西安人。從杰峰出家。峰問何來。師曰。虛空無向背。峰指寺鐘令頌。師曰。百鍊爐中滾出來。虛空元不惹塵埃。如今掛在人頭上。撞著洪音遍九垓。時年十二。峰器之。即令剃髮。永樂丁亥。太宗文皇帝。有事于長陵。徴師入對。稱旨。大嘉賞賚。命住靈谷。庚子春。上建會。師若不經意。其徒問之。師笑曰。自家有一大事甚緊。何暇他及。乃書偈曰。生死悠悠絕世緣。蒙恩永樂太平年。者回撒手空歸去。雪霽云消月正圓。遂逝。

羅陽三峰寺太初啟原禪師

日本國人。年十九。參上國四十五員宗匠。末于傑峰得法。后住三峰。一日書偈曰。生也鐵面皮。死也鐵面皮。一槌百雜碎。白日繞鐵圍。擲筆而化。塔于院南。

五燈嚴統卷第二十二卍新續藏第 81 冊 No. 1568 五燈嚴統(第10卷-第25卷)

五燈嚴統卷第二十三

臨濟宗

南嶽下二十三世

中峰本禪師法嗣

全華府伏龍聖壽千巖元

【現代漢語翻譯】現代漢語譯本杭州慈光寺立中成禪師

錢塘孫氏之子。拜訪凈慈寺的聯禪師。聯禪師舉了『六月火燒山』的話頭。立中成禪師作頌說：『白雲迷卻舊行蹤，臘月燒山火正紅。再得慈風來扇發，冷冰冰處暖烘烘。』聯禪師深深器重他。

烏石愚禪師法嗣

南京靈谷寺無涯非幻禪師

衢州西安人。跟隨杰峰禪師出家。杰峰禪師問：『從哪裡來？』禪師說：『虛空無向背。』杰峰禪師指著寺里的鐘，讓他作頌。禪師說：『百鍊爐中滾出來，虛空元不惹塵埃。如今掛在人頭上，撞著洪音遍九垓。』當時禪師十二歲。杰峰禪師器重他，立即為他剃度。永樂丁亥年，太宗文皇帝因為長陵的事情，徵召禪師入宮對答，皇帝非常滿意，給予豐厚的賞賜，並命他住持靈谷寺。庚子年春天，皇帝準備做法會，禪師好像不在意這件事。他的弟子問他，禪師笑著說：『自家有一件大事非常緊要，哪裡有空顧及其他？』於是寫下偈語說：『生死悠悠絕世緣，蒙恩永樂太平年。者回撒手空歸去，雪霽云消月正圓。』說完就去世了。

羅陽三峰寺太初啟原禪師

日本國人。十九歲時，參訪上國四十五位宗匠。最後在杰峰禪師處得法。後來住持三峰寺。有一天，寫下偈語說：『生也鐵面皮，死也鐵面皮。一槌百雜碎，白日繞鐵圍。』扔下筆就圓寂了。塔建在寺院南面。

《五燈嚴統》卷第二十二《卍新續藏》第 81 冊 No. 1568 《五燈嚴統》(第10卷-第25卷)

《五燈嚴統》卷第二十三

臨濟宗

南嶽下二十三世

中峰本禪師法嗣

全華府伏龍聖壽千巖元

【English Translation】 English version Hangzhou Ciguang Temple, Chan Master Lizhong Cheng

A son of the Sun family from Qiantang. He visited Chan Master Lian of Jingci Temple. Lian raised the topic of 'Burning the Mountain in the Sixth Month'. Chan Master Lizhong Cheng composed a verse saying: 'White clouds obscure the old tracks, Burning the mountain in the twelfth month, the fire is truly red. If a compassionate breeze comes to fan it, The icy cold place becomes warmly heated.' Chan Master Lian deeply valued him.

Dharma successor of Chan Master Yu of Wushi

Nanjing Linggu Temple, Chan Master Wuyai Feihuan

A person from Xi'an, Quzhou. He renounced the world under Chan Master Jiefeng. Jiefeng asked, 'Where do you come from?' The Chan Master said, 'Emptiness has no direction.' Jiefeng pointed to the temple bell and asked him to compose a verse. The Chan Master said, 'Rolled out from the hundred-refinement furnace, Emptiness originally does not attract dust. Now hanging on people's heads, Striking, its great sound pervades the nine realms.' At that time, the Chan Master was twelve years old. Jiefeng valued him and immediately shaved his head. In the Dinghai year of Yongle, Emperor Taizong Wen, due to matters concerning Changling, summoned the Chan Master to the palace for questioning. The emperor was very pleased, bestowed generous rewards, and ordered him to reside at Linggu Temple. In the spring of the Gengzi year, the emperor prepared to hold a Dharma assembly, but the Chan Master seemed indifferent to it. His disciples asked him about it, and the Chan Master smiled and said, 'I have a very important matter of my own, how can I have time for other things?' Thereupon, he wrote a verse saying: 'The cycle of birth and death is a worldly affair, Receiving grace in the peaceful years of Yongle. This time, letting go and returning empty-handed, After the snow, the clouds dissipate, and the moon is perfectly round.' Then he passed away.

Luoyang Sanfeng Temple, Chan Master Taichu Qiyuan

A person from Japan. At the age of nineteen, he visited forty-five eminent monks in the upper country. Finally, he obtained the Dharma from Chan Master Jiefeng. Later, he resided at Sanfeng Temple. One day, he wrote a verse saying: 'In life, an iron face, In death, an iron face. With one strike, a hundred pieces are shattered, In broad daylight, circling the iron enclosure.' He threw down his pen and passed away. His stupa was built south of the temple.

The Twenty-second Volume of the Wudeng Yantong Supplement to the Wanxu Zang, Volume 81, No. 1568, Wudeng Yantong (Volumes 10-25)

The Twenty-third Volume of the Wudeng Yantong

Linji School

Twenty-third Generation from Nanyue

Dharma Successor of Chan Master Zhongfeng Ben

Quan Hua Fu, Fulong Shengshou, Qianyan Yuan

長禪師

蕭山董氏子。天資明敏。經目成誦。年十九剃髮受具。會行丞相府飯僧。師隨眾入。中峰在座。呼曰。汝日用何如。師曰唸佛。峰曰。佛今何在。師擬議。峰厲聲叱之。師遂跪求法要。峰授以無字話。師縛茆靈隱山中。三載脅不沾席。因往望亭。聞鵲聲有省。亟見峰。具陳悟因。峰復斥之。師憤歸。夜寂。忽鼠翻食貓之器。墮地有聲。恍然開悟。復往質于峰。峰問。趙州何故言無。師曰。鼠食貓飯。峰曰未也。師曰。飯器破矣。峰曰。破后如何。師曰。筑碎方甕。峰微笑。住後上堂。僧問。如何是第一句。師曰。有口如啞。曰如何是第二句。師曰。有眼如盲。曰如何是第三句。師曰。棒折也未放你在。師乃擲拂子曰。此是老僧第二句。如何是第一句。便下座。上堂。是法住法位。世間相常住。山是山。水是水。僧是僧。俗是俗。盡乾坤大地。無絲毫過患。德山臨濟門下。又且不然。畢竟如何。剛然愛結死冤家。擉瞎頂門三隻眼。賜法衣上堂。陳年布裰破毸毸。新制金襕天上來。裹得虛空無少䞉。山河朵朵笑顏開。上堂。大眾。佛之一字。吾不喜聞。況說出許多閒言長語。教壞人家男女。好與三十棒。何故。蚊蟲遭扇打。只為口傷人。久立。上堂。是法非思量分別之所能解。釋迦老子云。我於三七日。思

【現代漢語翻譯】現代漢語譯本長禪師

蕭山董氏之子，天資聰穎，記憶力驚人，過目不忘。十九歲時剃度受戒。適逢行丞相府齋僧，禪師隨眾前往。中峰禪師在座，問道：『你每天的功課如何？』禪師答：『唸佛。』中峰禪師問：『佛現在在哪裡？』禪師猶豫不決。中峰禪師厲聲呵斥。禪師於是跪地請求開示。中峰禪師便傳授以『無』字話頭。禪師在靈隱山中結廬而居，三年時間脅不沾席，精進修行。一次前往望亭，聽到喜鵲叫聲，若有所悟，立即去見中峰禪師，詳細陳述所悟。中峰禪師再次否定了他。禪師憤然返回。夜深人靜時，忽然老鼠翻倒食器，貓的食具掉在地上發出聲響，禪師恍然大悟。再次前往拜見中峰禪師，中峰禪師問：『趙州為何說無？』禪師答：『老鼠吃了貓的飯。』中峰禪師說：『還未到。』禪師說：『飯器破了。』中峰禪師問：『破后如何？』禪師答：『打碎了方甕。』中峰禪師微微一笑。

住持寺院後上堂說法，有僧人問：『如何是第一句？』禪師說：『有口如啞。』僧人問：『如何是第二句？』禪師說：『有眼如盲。』僧人問：『如何是第三句？』禪師說：『棒子折了也未放過你。』禪師於是擲下拂塵說：『這是老僧的第二句。如何是第一句？』便下座。

上堂說法：『是法住法位，世間相常住。山是山，水是水，僧是僧，俗是俗。』盡乾坤大地，無絲毫過患。德山（Deshan）臨濟（Linji）門下，又且不然，畢竟如何？剛然愛結死冤家，擉瞎頂門三隻眼。

賜法衣上堂：陳年布裰破毸毸，新制金襕天上來。裹得虛空無少䞉，山河朵朵笑顏開。

上堂說法：大眾，『佛』之一字，吾不喜聞，況說出許多閒言長語，教壞人家男女，好與三十棒。何故？蚊蟲遭扇打，只為口傷人。久立。

上堂說法：是法非思量分別之所能解。釋迦老子（Shakyamuni）云：我於三七日，思

【English Translation】 English version Chan Master Chang

A son of the Dong family of Xiaoshan. He was intelligent and quick-witted by nature, possessing an amazing memory, able to recite after one reading. At the age of nineteen, he shaved his head and received the full precepts. He attended a meal offering to monks at the Prime Minister's residence, following the assembly. Chan Master Zhongfeng was present and called out, 'How is your daily practice?' The master replied, 'Reciting the Buddha's name.' Zhongfeng asked, 'Where is the Buddha now?' The master hesitated. Zhongfeng rebuked him sternly. The master then knelt and requested the essential teaching. Zhongfeng then imparted the 'Wu' (無, no/nothingness) word-head. The master built a thatched hut in the Lingyin mountains, and for three years, his side did not touch the mat, practicing diligently. Once, he went to Wangting and heard the sound of magpies, gaining some insight. He immediately went to see Zhongfeng and explained his understanding in detail. Zhongfeng again denied him. The master returned in frustration. In the stillness of the night, suddenly a rat overturned the food container, and the cat's dish fell to the ground, making a sound. The master suddenly awakened. He went again to see Zhongfeng, who asked, 'Why did Zhaozhou (趙州) say 'Wu'?' The master replied, 'The rat ate the cat's food.' Zhongfeng said, 'Not yet.' The master said, 'The food container is broken.' Zhongfeng asked, 'What about after it's broken?' The master replied, 'Smash the square urn.' Zhongfeng smiled.

After residing in the monastery, he ascended the Dharma seat and said, a monk asked, 'What is the first phrase?' The master said, 'Having a mouth like a mute.' The monk asked, 'What is the second phrase?' The master said, 'Having eyes like a blind person.' The monk asked, 'What is the third phrase?' The master said, 'Even if the stick is broken, I still won't let you go.' The master then threw down his whisk and said, 'This is the old monk's second phrase. What is the first phrase?' Then he descended from his seat.

Ascending the Dharma seat, he said: 'The Dharma abides in its position, the characteristics of the world are constant. Mountains are mountains, water is water, monks are monks, laypeople are laypeople.' Throughout the entire universe, there is not the slightest fault. The lineage of Deshan (德山) and Linji (臨濟) is different. What is it ultimately? Just love and create deadly enemies, poke out the three eyes on the top of your head.

Bestowing the Dharma robe and ascending the Dharma seat: The old cloth robe is tattered, the newly made golden robe comes from the heavens. Wrapped in emptiness without any lack, the mountains and rivers bloom with smiling faces.

Ascending the Dharma seat, he said: 'Everyone, I do not like to hear the word 'Buddha,' let alone speak so many idle words and long sentences, corrupting the sons and daughters of families. It would be good to give them thirty blows. Why? Mosquitoes are beaten by the fan, only because their mouths harm people.' Standing for a long time.

Ascending the Dharma seat, he said: 'This Dharma cannot be understood by thinking and discrimination. Shakyamuni (釋迦老子) Buddha said: 'For three seven days, I thought

惟如是事。喚作不思量得么。達磨大師云。汝得吾髓。喚作不分別得么。咦。相逢盡道休官去。林下何曾見一人。上堂。江月照松風吹。面面青山展笑眉。經有經師。論有論師。莫怪老僧無法說。勞汝諸人立片時。僧問。如何是祖師西來意。師曰。野馬入牛闌。問如何是和尚家風。師曰。無力豎拳頭。問釋迦彌勒猶是他奴。未審他是阿誰。師曰。糞掃堆頭生苕帚。曰學人不會。師曰。問取凈頭。問如何是奪人不奪境。師曰。日照山河影動搖。曰如何是奪境不奪人。師曰。背水陣圓增勇健。曰如何是人境俱奪。師曰。任是鋒刀常坦坦。假饒毒藥也閑閑。曰如何是人境俱不奪。師曰。野老不知堯舜力。鼕鼕打鼓祭江神。示眾。召眾曰。還知老僧落處么。如釣魚放生。示眾。拈拄杖曰。古佛過去久矣。汝諸人更要第二杓惡水那。卓一卓。示眾。狂心不息。雖天上亦不稱意。便成佛亦是虛頭。狂心一息。便是佛也不要做。更說什麼天堂地獄。汝諸人還息么。示眾。今朝臘月二十五。雲門一曲曾無譜。爭似無明調轉高。等閑唱出千山舞。大地為琴。虛空為鼓。拍拍相隨。聲聲相助。汝諸人須聽取。白雪陽春何足數。箇中端的孰知音。寥寥永夜松風度。眾看經次。師舉起經曰。這是甚麼經。眾無對。師代曰。序品第一。良久曰。會

【現代漢語翻譯】現代漢語譯本：像這樣的事情，可以稱作『不思量』嗎？達摩大師說：『你得到了我的精髓。』可以稱作『不分別』嗎？唉！相逢的人都說要辭官歸隱，可是山林之下何曾見過一個人？（師）上堂說法：江上的月亮照耀，松樹被風吹拂，四面青山都展現出笑臉。經書有講解經書的老師，論著有講解論著的老師。不要奇怪老僧沒有什麼佛法可說，只是勞煩各位站立了片刻。有僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』師父說：『脫韁的野馬闖入了牛欄。』問：『什麼是和尚的家風？』師父說：『無力氣豎起拳頭。』問：『釋迦牟尼（Sakyamuni）和彌勒（Maitreya）還是他的奴僕，不知道他是誰？』師父說：『糞堆上長出的掃帚。』（僧人）說：『學人不能領會。』師父說：『去問凈頭（the one who cleans the latrine）。』問：『什麼是奪人不奪境？』師父說：『太陽照耀，山河的影子動搖。』（山河代表境，人不受影響）問：『什麼是奪境不奪人？』師父說：『背水列陣，更加勇猛強健。』（環境險惡，但人的意志不受影響）問：『什麼是人境俱奪？』師父說：『任憑鋒利的刀刃也常常平坦，即使是劇毒的藥物也無所謂。』（人和環境都空無）問：『什麼是人境俱不奪？』師父說：『鄉下的老翁不知道堯舜的力量，咚咚地敲鼓祭祀江神。』（人和環境都如實存在）（師）向大眾開示：召集大家說：『還知道老僧的落腳處嗎？』就像釣魚后又放生一樣。（師）向大眾開示：拿起拄杖說：『過去的古佛已經過去很久了，你們這些人還要第二勺髒水嗎？』（師）用拄杖敲了一下。（師）向大眾開示：狂妄的心不停止，即使在天上也不稱心如意，即使成了佛也是虛假的。狂妄的心一旦停止，即使是佛也不要做，更說什麼天堂地獄。你們這些人停止了嗎？（師）向大眾開示：今天臘月二十五，雲門（Yunmen）的一曲從來沒有曲譜。怎比得上無明（ignorance）的調子轉得高，輕易地唱出千山萬壑的舞蹈。大地作為琴，虛空作為鼓，拍子聲聲相隨，聲音聲聲相助。你們這些人須要聽取，白雪陽春又算得了什麼？這其中的真諦有誰知音？只有空曠的永夜裡松風吹拂。大眾正在看經書，師父舉起經書說：『這是什麼經？』大眾沒有回答。師父代替他們回答說：『序品第一。』（師）停頓了很久說：『會嗎？』

【English Translation】 English version: Can such a thing be called 'not thinking'? Dharma Master (Bodhidharma) said, 'You have obtained my marrow.' Can it be called 'not discriminating'? Alas! People meet and all say they will retire from officialdom, but how many have ever been seen in the forests? (The Master) ascended the hall and gave a Dharma talk: The river moon shines, the pine trees are blown by the wind, and the green mountains on all sides display smiling faces. Sutras have sutra masters, treatises have treatise masters. Don't be surprised that this old monk has no Dharma to speak; I have troubled you all to stand for a moment. A monk asked, 'What is Bodhidharma's intention in coming from the West (Zushi Xilai Yi)?' The Master said, 'A wild horse enters the cattle pen.' Asked, 'What is the family style of the abbot?' The Master said, 'No strength to raise a fist.' Asked, 'Sakyamuni (Shijia Muni) and Maitreya (Mile) are still his servants, I don't know who he is?' The Master said, 'A broom grows on a pile of dung.' (The monk) said, 'The student does not understand.' The Master said, 'Ask the toilet cleaner (Jing Tou).' Asked, 'What is taking away the person but not the environment?' The Master said, 'The sun shines, and the shadows of mountains and rivers shake.' (The environment changes, but the person is not affected) Asked, 'What is taking away the environment but not the person?' The Master said, 'Forming a battle array with one's back to the river increases courage and strength.' (The environment is dangerous, but the person's will is not affected) Asked, 'What is taking away both the person and the environment?' The Master said, 'Let the sharpest knife always be flat, and even the most poisonous medicine is of no concern.' (Both person and environment are empty) Asked, 'What is not taking away either the person or the environment?' The Master said, 'The old farmer does not know the power of Yao and Shun, and beats the drum to worship the river god.' (Both person and environment exist as they are) (The Master) addressed the assembly: Summoning everyone, he said, 'Do you still know where this old monk has landed?' It is like catching a fish and then releasing it. (The Master) addressed the assembly: Picking up his staff, he said, 'The ancient Buddhas of the past have long since passed away. Do you all still want a second ladle of dirty water?' (The Master) struck the ground once with his staff. (The Master) addressed the assembly: If the mad mind does not cease, even in heaven one will not be satisfied, and even becoming a Buddha is false. Once the mad mind ceases, even being a Buddha is not to be done, let alone speaking of heaven and hell. Have you all ceased? (The Master) addressed the assembly: Today is the twenty-fifth day of the twelfth month. Yunmen's (Yunmen) melody has never had a score. How can it compare to the tune of ignorance (wuming) turning so high, easily singing out the dance of thousands of mountains and valleys. The earth is the zither, the void is the drum, the beats follow each other, and the sounds assist each other. You all must listen, what is the white snow and spring worth? Who knows the true meaning within? Only the pine wind blows in the empty, long night. The assembly was reading the sutras. The Master raised the sutra and said, 'What sutra is this?' The assembly did not answer. The Master answered for them, 'Chapter One, Introduction.' (The Master) paused for a long time and said, 'Do you understand?'

么。向下文長。因俗官見貓兒。問曰。貓兒吃肉否。師曰。不吃肉。只吃老鼠。曰善知識如何容得他。師曰。教官人莫來不得。至正丁酉六月十四日示微疾。會眾書偈曰。平生饒舌。今日敗闕。一句轟天。正法眼滅。遂投筆而逝。弟子等。用陶器涵蓋。奉蛻質。瘞于青松庵。賜謚佛慧圓鑒禪師。

蘇州師子林天如惟則禪師

吉安永安譚氏子。示眾曰。趙州道個無字。開口見心肝。因甚諸人自生障礙。時有僧問。蠢動含靈。皆有佛性。因甚狗子獨無。師曰。莫說狗子。直饒汝問他釋迦彌勒還有佛性也無。他也道無。曰趙州禪在口唇邊。因甚只道個無字。師曰。趙州見處只到這裡。曰和尚不肯趙州那。師曰是。曰趙州是古佛。和尚因甚不肯他。師曰。趙州在那裡。隨後便喝。示眾曰。紙屏風上畫於菟。兩眼通紅似火珠。夜來突出一雙角。鬥殺楊岐三腳驢。汝等諸人。上床下地。出門入戶。各自照管窮性命。示眾。舉臨濟道。我這裡是活祖師西來意。一切臨時要用便用。師拈拂子搖曳曰。我這裡也是活底。要用便用。一切臨時。且道與臨濟底。是同是別。擊一擊。擲下曰。臨濟猶欠這一著在。示眾。跛者命在杖。濟者命在舟。有來繇沒來繇。一身還有一身愁。衲僧門下。奪食驅牛。擬著眼看。便與閉卻戶牖。擬

【現代漢語翻譯】現代漢語譯本：么。接下來是長篇文字。因為俗官看見貓，問道：『貓吃肉嗎？』禪師說：『不吃肉，只吃老鼠。』俗官說：『善知識怎麼能容忍它呢？』禪師說：『叫官人不要來就不行了。』至正丁酉年六月十四日，禪師略感不適，召集眾人寫下偈語說：『平生饒舌，今日失敗。一句轟天，正法眼滅。』於是放下筆去世。弟子們用陶器覆蓋禪師的遺體，安葬在青松庵，朝廷賜予謚號為佛慧圓鑒禪師。

蘇州師子林天如惟則禪師

吉安永安譚氏之子。禪師開示大眾說：『趙州（Zhaozhou，唐代禪師）說了一個『無』字，就開口見心肝（形容直指心性）。為什麼你們自己生出障礙呢？』當時有僧人問：『蠢動含靈（指一切有生命的東西），都有佛性（Buddha-nature，覺悟的本性），為什麼狗子（dog，這裡指代低賤的生命）唯獨沒有呢？』禪師說：『不要說狗子，就算你問我釋迦彌勒（Sakyamuni Maitreya，未來佛）還有沒有佛性，他也會說沒有。』僧人說：『趙州禪（Zhaozhou』s Chan，趙州的禪法）就在口唇邊，為什麼只說一個『無』字？』禪師說：『趙州所見之處只到這裡。』僧人說：『和尚（monk，對僧人的尊稱）不認可趙州嗎？』禪師說是。僧人說：『趙州是古佛（ancient Buddha，已成佛的人），和尚為什麼不認可他？』禪師說：『趙州在哪裡？』隨後便喝斥。禪師開示大眾說：『紙屏風上畫著於菟（tiger，老虎），兩眼通紅像火珠。夜裡突然長出一雙角，鬥殺了楊岐（Yangqi，宋代禪師）的三腳驢（three-legged donkey，比喻不完整、有缺陷的事物）。』你們這些人，上床下地，出門入戶，各自照管窮性命（指自身的本性）。』禪師開示大眾，引用臨濟（Linji，唐代禪師）的話說：『我這裡是活祖師西來意（living patriarch』s intention in coming from the West，指禪宗的真諦），一切臨時要用便用。』禪師拿起拂子搖動說：『我這裡也是活的，要用便用，一切臨時。』且說與臨濟的，是同是別？』擊打一下，扔下拂子說：『臨濟還欠這一著在。』禪師開示大眾說：『跛者命在杖，濟者命在舟。有來繇沒來繇，一身還有一身愁。衲僧（monk，僧人的謙稱）門下，奪食驅牛。擬著眼看，便與閉卻戶牖（window，窗戶）。』

【English Translation】 English version: …what follows is a lengthy text. Because a secular official saw a cat, he asked, 'Does the cat eat meat?' The master said, 'It doesn't eat meat, it only eats mice.' The official said, 'How can a good advisor tolerate it?' The master said, 'It's impossible to stop the official from coming.' On the 14th day of the sixth month of the Dingyou year of the Zhizheng era, he showed slight illness. Gathering the assembly, he wrote a verse saying, 'All my life I've been talkative, today I've failed. One sentence shakes the heavens, the eye of the true Dharma is extinguished.' Then he put down his pen and passed away. The disciples used a pottery container to cover and enshrine his remains, and buried them at Qing Song Hermitage. He was posthumously granted the title 'Zen Master of Buddha Wisdom and Perfect Mirror'.

Zen Master Tianru Weize of Shizilin Monastery in Suzhou

A son of the Tan family of Yong'an, Ji'an. He addressed the assembly, saying, 'Zhaozhou (Zhaozhou, a Chan master of the Tang Dynasty) uttered the word 'Wu' (無, 'no' or 'nothingness'), and revealed his heart and liver (a metaphor for directly pointing to one's nature). Why do you all create obstacles for yourselves?' At that time, a monk asked, 'All moving and sentient beings have Buddha-nature (Buddha-nature, the inherent potential for enlightenment), why is it that the dog (dog, here referring to a lowly life) alone does not?' The master said, 'Don't even mention the dog. Even if you ask me whether Sakyamuni Maitreya (Sakyamuni Maitreya, the future Buddha) has Buddha-nature, he would also say 'Wu'.' The monk said, 'Zhaozhou's Chan (Zhaozhou』s Chan, Zhaozhou's Chan practice) is right on his lips, why does he only say the word 'Wu'?' The master said, 'Zhaozhou's understanding only reached this far.' The monk said, 'Does the abbot (monk, a respectful term for monks) not approve of Zhaozhou?' The master said, 'Yes.' The monk said, 'Zhaozhou is an ancient Buddha (ancient Buddha, one who has already attained Buddhahood), why does the abbot not approve of him?' The master said, 'Where is Zhaozhou?' Then he immediately shouted. He addressed the assembly, saying, 'On the paper screen is painted a tiger (tiger), its eyes are red like fiery pearls. Last night, it suddenly grew a pair of horns and fought to the death with Yangqi's (Yangqi, a Chan master of the Song Dynasty) three-legged donkey (three-legged donkey, a metaphor for something incomplete or flawed).' All of you, whether you are getting into bed or walking on the ground, going out or entering your homes, each of you should take care of your own poor life (referring to one's own nature).' He addressed the assembly, quoting Linji (Linji, a Chan master of the Tang Dynasty), saying, 'Here, I have the living patriarch's intention in coming from the West (living patriarch』s intention in coming from the West, referring to the true essence of Zen), use it whenever you need it.' The master picked up the whisk and waved it, saying, 'Here, I am also alive, use it whenever you need it, at any time.' Tell me, is it the same or different from Linji's?' He struck once, and threw down the whisk, saying, 'Linji still lacks this move.' He addressed the assembly, saying, 'The lame man's life is in his staff, the ferryman's life is in his boat. Whether there is a reason or no reason, one body still has one body's sorrow. Under the gate of the monks (monk, a humble term for monks), snatching food and driving away cattle. If you try to look with your eyes, I will shut the windows (window) on you.'

開口道。便與塞卻咽喉。夜廊無月不點火。露柱從教撞破頭。示眾。天如老漢。一個呆僧。爭奈諸人認他不著。道他卓卓巍巍。他卻䖃䖃苴苴。道他䖃䖃苴苴。他又卓卓巍巍。或時做知識模樣。談玄說妙。或時現三頭六臂。發嗔發惡。如是等處一一認他不著。殊不知。老漢不在諸人眼睛裡。卻在諸人鼻孔里。諸人不信。伸手摸著。縱饒摸他不著。也摸著自家鼻孔。示眾。舉拂子曰。只這些子不直半錢。指揮佛祖。號令人天。即今分付諸人去也。遂擲下。喝一喝。示眾。山中何所有。嶺上多白雲。呵呵呵。個是眾家之物。誰敢私而有之。雖然如是。只可自怡悅。不堪持贈君。示眾。釋迦老子推不開。達磨大師趕不出。引得一畝之地。三蛇九鼠。盡道呼蛇易。遣蛇難。拍膝曰。有甚麼難。家有白澤之圖。必無如是妖怪。除夜示眾。欲達佛性義。當觀時節因緣。舊時官曆。賣不值錢。師子林下。別有說焉。過得臘月三十日。明朝決定是新年。佛誕日示眾。梅雨弄晴。梅風吹濕。悉達太子生也。舉拂子曰。現在拂子頭上。目顧四方。周行七步。惱亂天下人。盡從今日起。吽吽。莫道世無雲門。無人敢欺你。惡水驀頭澆。杓柄在老僧手裡。后示寂。塔於水西原。

日本國相州建長寺。古先印原禪師

俗姓藤。為國中

【現代漢語翻譯】現代漢語譯本：開口就好像堵住了喉嚨。夜晚的走廊沒有月亮，也不點燈。露柱任憑撞破頭。（天如老漢）向大眾開示：天如老漢，真是一個呆笨的和尚，可惜大家都不認識他。說他高高在上，他卻邋邋遢遢。說他邋邋遢遢，他又高高在上。有時裝作善知識的模樣，談論玄妙的道理。有時顯現三頭六臂，發怒作惡。像這些種種，你們都認不出來。卻不知道，老漢不在你們的眼睛裡，卻在你們的鼻孔里。你們不相信，伸手去摸，即使摸不著他，也摸著了自己的鼻孔。（天如老漢）向大眾開示，拿起拂塵說：『就這些東西，不值半文錢，卻能指揮佛祖，號令人天。現在就分付給你們了。』於是扔下拂塵，喝了一聲。（天如老漢）向大眾開示：『山中有什麼？嶺上多是白雲。』哈哈哈，這是大家共有的東西，誰敢私自佔有？雖然如此，也只能自己欣賞，不能拿來贈送給您。（天如老漢）向大眾開示：釋迦老子推不動，達磨大師趕不走，引來一畝地上，三條蛇九隻老鼠。大家都說請蛇容易，送蛇難。』拍膝蓋說：『有什麼難的？家裡有白澤圖，必定沒有這樣的妖怪。』除夕（天如老漢）向大眾開示：『想要通達佛性的意義，應當觀察時節因緣。舊時的歷書，賣了也不值錢。師子林下，另有一番說法。過了臘月三十日，明天一定是新年。』佛誕日（天如老漢）向大眾開示：『梅雨時晴時雨，梅風吹來潮濕。悉達太子誕生了。』舉起拂塵說：『現在就在拂塵頭上。』環顧四周，走了七步，擾亂天下人。從今天開始，吽吽，不要說世上沒有云門，沒有人敢欺負你。惡水當頭澆下，勺柄在老僧手裡。（古先印原禪師）後來圓寂，塔在水西原。

（古先印原禪師）是日本國相州建長寺的禪師。

俗家姓藤，是國中人。

【English Translation】 English version: Opening his mouth is like blocking the throat. The night corridor has no moon and no lights are lit. Let the dew-covered pillar be smashed. (Tianru the Old Man) addressed the assembly: Tianru the Old Man is truly a dull monk, but it's a pity that no one recognizes him. Saying he is lofty and majestic, he is actually slovenly and unkempt. Saying he is slovenly and unkempt, he is actually lofty and majestic. Sometimes he acts like a wise teacher, discussing profound and subtle principles. Sometimes he manifests three heads and six arms, becoming angry and evil. In all these ways, you fail to recognize him. You don't know that the Old Man is not in your eyes, but in your nostrils. If you don't believe it, reach out and touch them; even if you don't touch him, you'll touch your own nostrils. (Tianru the Old Man) addressed the assembly, raising his whisk and saying: 'These things are not worth half a penny, yet they command Buddhas and order humans and gods. Now I entrust them to you.' Then he threw down the whisk and shouted. (Tianru the Old Man) addressed the assembly: 'What is there in the mountains? On the ridges, there are many white clouds.' Hahaha, these are things that belong to everyone; who dares to possess them privately? Even so, they can only be enjoyed by oneself and cannot be given as gifts to you.' (Tianru the Old Man) addressed the assembly: 'Shakyamuni Buddha cannot be pushed away, and Bodhidharma cannot be driven out, attracting three snakes and nine rats to an acre of land. Everyone says it's easy to invite a snake, but difficult to send it away.' He clapped his knee and said: 'What's so difficult about that? If you have a Bai Ze (mythical creature that wards off evil) picture at home, there will certainly be no such monsters.' On New Year's Eve, (Tianru the Old Man) addressed the assembly: 'If you want to understand the meaning of Buddha-nature, you should observe the causes and conditions of the seasons. Old almanacs are not worth selling. Under the Lion Forest, there is another explanation. After the thirtieth day of the twelfth month, tomorrow will definitely be the New Year.' On Buddha's Birthday, (Tianru the Old Man) addressed the assembly: 'The plum rain is sometimes sunny and sometimes rainy, and the plum wind blows damp. Siddhartha (Siddhartha Gautama) was born.' Raising his whisk, he said: 'Now it is on the head of the whisk.' Looking around, he walked seven steps, disturbing the people of the world. From today onwards, Hum Hum, don't say that there is no Yunmen (Yunmen Wenyan, a famous Chan master) in the world, and no one dares to deceive you. When evil water is poured over your head, the handle is in the old monk's hand. (Zen Master Gosen In'in) later passed away, and his stupa is located in the plains west of the water.

(Zen Master Gosen In'in) was a Zen master of Kencho-ji Temple in Sagami Province, Japan.

His secular surname was Fuji, and he was from the country.

貴族。十三剃髮。遍歷戶庭。咸無證入。遂乘航而南。參無見睹。見指謁中峰。隨侍左右。屢呈見解。峰呵曰。根塵不斷。如纏縛何。師寢食俱廢。峰憐其誠。乃曰。此心包羅萬象。迷則生死。悟則涅槃。生死之迷。固是未易驅斥。涅槃之悟。猶是入眼金塵。當知般若如大火聚。近之則焦頭爛額。唯存不退轉一念。生與同生。死與同死。自然與道相符。脫使未悟之際。千釋迦萬慈氏。傾出四大海水。入汝耳根。總是虛妄塵勞。皆非究竟事。師聞之。不覺汗下。一日有省。告峰曰。印原已撞入銀山鐵壁去也。峰曰。既入銀山鐵壁。來此何為。師超然領旨。后受請出世。八遷名剎門人慾繪師像。預索讚語。師作一圓相。題其上曰。妙相圓明。如如不動。觸處相逢。是何面孔。洪武甲寅春。將入滅。呼侍者曰。時至矣。可持觚翰來。及至。復曰。吾塔已成。唯未書額耳。大書心印二字。入室端坐而化。

九峰壽首座

得旨于中峰。后示寂。說偈曰。七十二年。這邊那邊。吃十方飯。參達磨禪。今朝一擲翻身去。笑破傍觀嘴半邊。

般若誠禪師法嗣

建寧府高仰山古梅正友禪師

廣信貴溪丁氏子。弱齡出家。及長遍參耆宿。一日因小便觸地。得個入處。請益絕學。後到雪巖。閱法昌語錄。至驅

【現代漢語翻譯】現代漢語譯本貴族出身的僧人剃度出家后，走訪各家各戶，但都沒有獲得證悟。於是他乘船南下，參訪了許多有名的禪師，但仍然沒有開悟。後來，他被引薦去拜見中峰禪師（Zhongfeng），並跟隨在他左右。他多次呈述自己的見解，中峰禪師呵斥他說：『你的根塵（根：感官，塵：感官對像）沒有斷絕，就像被纏縛一樣，怎麼能解脫？』這位僧人因此廢寢忘食地苦修。中峰禪師憐憫他的誠心，就說：『這顆心包羅萬象，迷惑就會產生生死，覺悟就能達到涅槃（Nirvana）。生死的迷惑，固然不容易驅除，涅槃的覺悟，也還像是進入眼中的金粉。應當知道般若（Prajna，智慧）就像一大堆火焰，靠近它就會燒得焦頭爛額。唯有保持不退轉的信念，生與它同生，死與它同死，自然就能與道相符。即使在你沒有覺悟的時候，千個釋迦（Sakyamuni，佛陀），萬個慈氏（Maitreya，彌勒菩薩），傾倒出四大海水，灌入你的耳根，也都是虛妄的塵勞，都不是究竟的事情。』這位僧人聽了這些話，不覺汗流浹背。有一天，他忽然有所領悟，告訴中峰禪師說：『我已經撞入銀山鐵壁之中了！』中峰禪師說：『既然已經進入銀山鐵壁，還來這裡做什麼？』這位僧人超然地領會了禪師的旨意。後來，他應邀出任住持，先後在八座名寺擔任主持。寺里的僧人想為他畫像，預先向他索取讚語。這位僧人畫了一個圓相，在上面題寫道：『妙相圓明，如如不動，觸處相逢，是何面孔？』洪武甲寅年春天，他將要圓寂，呼喚侍者說：『時間到了，可以拿筆墨來。』侍者拿來后，他又說：『我的塔已經建好了，只是還沒有題寫匾額。』於是他大書『心印』二字，進入房間端坐而逝。

九峰壽首座（Jiufeng Shou）

從（中峰禪師）那裡領悟了禪旨，後來圓寂。他留下的偈語是：『七十二年，這邊那邊，吃十方飯，參達磨禪（Bodhidharma，禪宗始祖）。今朝一擲翻身去，笑破傍觀嘴半邊。』

般若誠禪師（Bore Cheng）的法嗣

建寧府高仰山古梅正友禪師（Gumei Zhengyou）

是廣信貴溪丁氏之子。年幼時出家，長大后遍參各位老禪師。有一天，因為小便濺到地上，忽然有所領悟。他向絕學禪師請教，後來到了雪巖禪師那裡，閱讀法昌語錄，讀到驅

【English Translation】 English version A monk from a noble family shaved his head and became a monk. He visited many households, but none brought him enlightenment. So he sailed south, consulted many famous Chan masters, but still did not attain enlightenment. Later, he was introduced to Zhongfeng (Zhongfeng, a Chan master) and attended him. He presented his views many times. Zhongfeng scolded him, saying, 'Your roots and dust (roots: senses, dust: sense objects) are not cut off, like being entangled, how can you be liberated?' The monk then neglected food and sleep to cultivate diligently. Zhongfeng pitied his sincerity and said, 'This mind encompasses all phenomena. Delusion leads to birth and death, enlightenment leads to Nirvana (Nirvana). The delusion of birth and death is certainly not easy to dispel, but the enlightenment of Nirvana is still like gold dust in the eyes. You should know that Prajna (Prajna, wisdom) is like a great pile of fire. Approaching it will burn your head and face. Only by maintaining the single thought of non-retrogression, living with it in life, and dying with it in death, can you naturally be in harmony with the Tao. Even if you are not enlightened, thousands of Sakyamunis (Sakyamuni, Buddha) and ten thousands of Maitreyas (Maitreya, Bodhisattva) poured out the four great oceans and poured them into your ears, they are all false dust and labor, and none of them are the ultimate thing.' Hearing these words, the monk sweated profusely. One day, he suddenly had an epiphany and told Zhongfeng, 'I have already crashed into the silver mountain and iron wall!' Zhongfeng said, 'Since you have already entered the silver mountain and iron wall, what are you doing here?' The monk transcended and understood the Chan master's meaning. Later, he was invited to be the abbot and served as the abbot of eight famous temples. The monks in the temple wanted to paint a portrait of him and asked him for a eulogy in advance. The monk drew a circle and wrote on it: 'The wonderful appearance is perfect and bright, unmoving like Thusness, meeting everywhere, what kind of face is it?' In the spring of Hongwu Jia Yin year, he was about to pass away, and called the attendant and said, 'The time has come, you can bring pen and ink.' After the attendant brought it, he said again, 'My pagoda has been built, but the plaque has not been inscribed yet.' So he wrote the two characters 'Mind Seal' and entered the room to sit upright and passed away.

Chief Seat Jiufeng Shou (Jiufeng Shou)

He understood the Chan purpose from (Chan Master Zhongfeng) and later passed away. The verse he left behind is: 'Seventy-two years, here and there, eating food from all directions, studying the Chan of Bodhidharma (Bodhidharma, the founder of Chan Buddhism). Today, I throw myself over and leave, laughing and breaking the mouths of the bystanders.'

Dharma heir of Chan Master Bore Cheng (Bore Cheng)

Chan Master Gumei Zhengyou (Gumei Zhengyou) of Gaoyang Mountain in Jianning Prefecture

He was the son of the Ding family in Guixi, Guangxin. He became a monk at a young age, and after growing up, he consulted all the old Chan masters. One day, because he urinated on the ground, he suddenly had an epiphany. He asked Chan Master Juexue for advice, and later went to Chan Master Xueyan and read the Fachang Quotations, reading to drive

耕奪食。不覺汗下。便頌公案數則。寄呈學。學曰。此人得我第三番竹篦上氣力。但欠脫殼在。越三𥜥。因過堂。打動缽盂。忽大悟。上堂。慧劍單提。明行正令。擬議不來。喪身失命。還有當鋒底么。良久曰。正好一帆風過海。箇中不遇駕濤人。小參。月落山頭慘。云橫谷口陰。欲明生死事。直指本來心。還有會得本來心底么。夜靜不勞重借月。玉蟾常掛太虛中。至正壬辰夏。示寂。

智者義禪師法嗣

杭州凈慈德隱普仁禪師

蘭溪人。俗姓趙。參瞭然。機語相契。至正乙未間。住金華西峰。太祖取婺州。幸智者寺。詔師住之。晚蒞凈慈。忽示微疾。屈指計曰。今夏五月矣。左右曰然。師曰。此八月八日最良。吾將逝矣。至期整衣坐脫。

平山林禪師法嗣

杭州止庵德祥禪師

本郡人。一日倚座曰。一隊噇酒糟漢。我爭如你何不道。竟寂。

海門則禪師法嗣

湖州弁山白蓮寺懶云智安禪師

嘉興沈氏子。示眾。萬法歸一。無孔鐵錘當面擲。一歸何處。抹過西天並此土。青州布衫重七斤。寒巖古木璚花春。仁者慇勤問端的。娘生鼻孔從來直。倘于言下解知歸。九九分明八十一。示寂。塔于蒼弁之南阡。

華頂睹禪師法嗣

處州福林院白雲智度禪

【現代漢語翻譯】現代漢語譯本耕地奪食，不覺汗流浹背，便吟誦了幾則公案，寄給學禪師。學禪師說：『這個人得到了我第三番竹篦上的氣力，但還欠缺脫殼。』過了三個月，因為過堂時，敲動了缽盂，忽然大悟。上堂說法：『慧劍單獨提起，明明白白地施行正令，任何擬議都來不及，喪身失命。還有誰能當鋒相對嗎？』良久，說：『正好一帆風順過海，其中沒有遇到駕馭波濤的人。』小參時說：『月亮落在山頭，一片悽慘，雲彩橫在谷口，一片陰暗。想要明白生死大事，直接指示你本來的心。還有誰能領會本來心嗎？夜裡安靜，不用再借月亮，玉蟾常常懸掛在太空中。』至正壬辰年夏天，示寂。

智者義禪師的法嗣

杭州凈慈德隱普仁禪師

蘭溪人，俗姓趙。參訪瞭然禪師，機鋒話語相互契合。至正乙未年間，住在金華西峰。太祖攻取婺州，駕臨智者寺，詔令禪師住持。晚年住持凈慈寺。忽然示現輕微疾病，屈指計算說：『現在是夏天五月了。』左右回答說：『是的。』禪師說：『今年八月八日最好，我將要逝世了。』到了那天，整理好衣服，坐著圓寂。

平山林禪師的法嗣

杭州止庵德祥禪師

本郡人。有一天靠著座位說：『一隊吃酒糟的傢伙，我怎麼比得上你們？不說！』說完就圓寂了。

海門則禪師的法嗣

湖州弁山白蓮寺懶云智安禪師

嘉興沈氏之子。開示大眾：『萬法歸一，無孔鐵錘當面擲來。一歸何處？抹過西天並此土。青州布衫重七斤，寒巖古木璚花春。仁者慇勤問端的，娘生鼻孔從來直。倘若在言語下理解了歸處，九九分明八十一。』說完圓寂。塔建在蒼弁山的南邊。

華頂睹禪師的法嗣

處州福林院白雲智度禪師

【English Translation】 English version Tilling the land and seizing food, unaware of the sweat pouring down, he then recited several koans and sent them to Zen Master Xue (學禪師). Zen Master Xue said, 'This person has obtained the strength of my third bamboo stick, but still lacks the shedding of the shell.' After three months, during the dining hall ceremony, he struck the alms bowl and suddenly had a great enlightenment. Ascending the Dharma hall, he said, 'The wisdom sword is raised alone, clearly enacting the proper decree, any deliberation is too late, losing body and life. Is there anyone who can meet the edge?' After a long silence, he said, 'Just right, a sail smoothly crosses the sea, among them, no one encounters the wave-riding person.' During a small Dharma talk, he said, 'The moon falls on the mountain peak, a scene of desolation, clouds lie across the valley entrance, a scene of gloom. If you want to understand the great matter of life and death, directly point to your original mind. Is there anyone who can understand the original mind? In the quiet night, there is no need to borrow the moon again, the jade toad is always hanging in the void.' In the summer of the Ren Chen year of the Zhizheng era, he passed away.

Successor of Zen Master Zhizhe Yi (智者義禪師)

Zen Master De Yin Puren (德隱普仁禪師) of Jingci (凈慈) Monastery in Hangzhou

He was from Lanxi (蘭溪), with the surname Zhao (趙). He visited Zen Master Liao Ran (瞭然禪師), and their interactions were harmonious. During the Yi Wei year of the Zhizheng era, he resided at West Peak (西峰) in Jinhua (金華). Emperor Taizu (太祖) captured Wuzhou (婺州) and visited Zhizhe (智者) Monastery, ordering the Zen Master to reside there. In his later years, he resided at Jingci (凈慈) Monastery. Suddenly, he showed a slight illness, counted on his fingers, and said, 'It is now the fifth month of summer.' Those around him replied, 'Yes.' The Zen Master said, 'The eighth day of the eighth month this year is the best, I will pass away.' On that day, he arranged his robes and passed away while sitting.

Successor of Zen Master Lin (林禪師) of Pingshan (平山)

Zen Master De Xiang (德祥禪師) of Zhi'an (止庵) Monastery in Hangzhou

He was from this prefecture. One day, leaning on his seat, he said, 'A bunch of wine dreg eaters, how can I compare to you? I won't say!' Then he passed away.

Successor of Zen Master Ze (則禪師) of Haimen (海門)

Zen Master Zhi'an (智安禪師), Lazy Cloud (懶云), of Bailian (白蓮) Monastery on Bian (弁) Mountain in Huzhou (湖州)

He was the son of the Shen (沈) family of Jiaxing (嘉興). He addressed the assembly, 'The myriad dharmas return to one, a seamless iron hammer is thrown in your face. Where does the one return to? Wipe out the Western Heaven and this land. The blue cloth robe of Qingzhou weighs seven pounds, the cold cliffs and ancient trees are adorned with jade flowers in spring. If the benevolent ones diligently ask for the ultimate truth, the nose you were born with has always been straight. If you understand the return within words, nine nines are clearly eighty-one.' Then he passed away. His stupa is built on the southern path of Cang Bian (蒼弁) Mountain.

Successor of Zen Master Du (睹禪師) of Huading (華頂)

Zen Master Zhi Du (智度禪) of Fulin (福林) Monastery in Chuzhou (處州)

師

郡之麗水吳氏子。弱冠從空中假公。披削受具。后一策南遊。遍叩禪林。無有可其意者。復旋白雲遺址。筑院以居。日取楞嚴圓覺二經鈔疏。但執泥文字。所見不允。聞無見睹和尚說法天臺。欣然就謁。問西來密意未審如何。見曰。待娑羅峰點頭與汝道。師以手搖曳擬答。見便喝。師曰。娑羅峰頂。白浪滔天。花開芒種后。葉落立秋前。見曰。我家無殘羹剩飯也。師曰。此非殘羹剩飯而何。見頷之。後主普慈諸剎。洪武庚戌春。浩然有歸志。眾堅留之。師曰。葉落歸根。吾所愿也。便回福林。一日書偈曰。無世可辭。有眾可別。太虛空中。何必釘橛。擲筆而逝。火余獲五色舍利。並靈骨不壞等。瘞于院西。

別源源禪師法嗣

明州天童元明原良禪師

寧海周氏子。侑宏智禪師詞曰。嗚呼山不讓塵。故能成其高。海不讓流。故能成其深。師非宿備六度萬行之愿輪。則曷由樹斯大法之功。于古今聖人出興。作百世師。千載一時。惟師得之巍巍窣堵。鎮茲東谷。洞上一宗。真規復復。昭告菲詞。深勒崖谷。愿師再來。為法作則。

天童一禪師法嗣

撫州云居呆庵普莊禪師

臺之仙居袁氏子。母夢梵僧入室而生。晬歲岐嶷穎異。負笈入鄉校。授書成誦。長依天童左庵。剃髮受

【現代漢語翻譯】現代漢語譯本師

郡里麗水人吳氏之子。年輕時跟隨空中假公出家，剃度並受具足戒。後來獨自前往南方遊歷，遍訪各處禪林，卻沒有一個能讓他滿意的。於是又回到白雲山的舊址，建造院落居住。每天研讀《楞嚴經》和《圓覺經》的註解疏解，但執著于文字表面，所見解並不恰當。聽說無見睹和尚在天臺山說法，欣然前去拜訪。問道：『西來祖師的秘密心意究竟是什麼？』無見睹和尚說：『等娑羅峰點頭，我就告訴你。』禪師用手搖動來比擬回答。無見睹和尚便喝斥他。禪師說：『娑羅峰頂，白浪滔天。花開在芒種之後，葉落在立秋之前。』無見睹和尚說：『我家沒有殘羹剩飯。』禪師說：『這不是殘羹剩飯又是什麼呢？』無見睹和尚點頭認可。後來主持普慈寺等眾多寺院。洪武庚戌年春天，禪師忽然有了歸寂的意願，眾人堅決挽留他。禪師說：『葉落歸根，這是我的願望。』便回到福林寺。一天，寫下偈語說：『沒有世間可以辭別，有大眾可以告別。太虛空中，何必釘樁。』說完擲筆而逝。火化后得到五色舍利，以及靈骨不壞等。埋葬在寺院西邊。

別源源禪師法嗣

明州天童元明原良禪師

寧海周氏之子。侑宏智禪師的祭文說：『唉，山不拒絕塵土，所以能夠成就它的高大；海不拒絕細流，所以能夠成就它的深邃。禪師如果不是宿世具備六度萬行的願力，又怎麼能夠建立如此大法功業，在古今聖人出現之時，成為百世之師。千載難逢的時機，只有禪師得到了。高大的佛塔，鎮守著這東邊的山谷。洞山宗的真正規矩再次恢復。昭告這些微薄的言辭，深刻地銘刻在山崖石壁上。愿禪師再次降臨，為佛法樹立榜樣。』

天童一禪師法嗣

撫州云居呆庵普莊禪師

臺州仙居袁氏之子。母親夢見梵僧進入房間而生下他。一歲時就表現出聰慧穎異。揹著書包進入鄉里的學校，教的書很快就能背誦。長大后依止天童左庵，剃度受戒。

【English Translation】 English version Master

A son of the Wu family of Lishui in the prefecture. In his youth, he followed the monk Kongzhong Jiagong. He had his head shaved and received the full precepts. Later, he traveled south alone, visiting various Chan monasteries, but none satisfied him. He then returned to the old site of Baiyun Mountain, built a monastery to live in. Daily, he studied the commentaries and subcommentaries of the Shurangama Sutra (楞嚴經) and the Perfect Enlightenment Sutra (圓覺經), but he clung to the literal meaning of the words, and his understanding was not appropriate. Hearing that the monk Wujian Du (無見睹) was teaching the Dharma at Tiantai Mountain (天臺山), he gladly went to visit him. He asked, 'What is the secret intention of the Patriarch from the West?' Wujian Du said, 'When Mount Suoluo (娑羅峰) nods its head, I will tell you.' The master shook his hand in imitation of nodding. Wujian Du then shouted at him. The master said, 'At the peak of Mount Suoluo, white waves surge to the sky. Flowers bloom after the Grain in Ear (芒種), leaves fall before the Beginning of Autumn (立秋).' Wujian Du said, 'My house has no leftover scraps.' The master said, 'What is this if not leftover scraps?' Wujian Du nodded in agreement. Later, he presided over Puji (普慈) and many other monasteries. In the spring of the Gengxu year of the Hongwu era, he suddenly had the desire to return to stillness. The assembly strongly urged him to stay. The master said, 'Leaves fall and return to their roots, this is my wish.' He then returned to Fulin Monastery (福林寺). One day, he wrote a verse saying, 'There is no world to bid farewell to, there is a congregation to say goodbye to. In the great void, why nail a stake?' He threw down his pen and passed away. After cremation, five-colored sarira (舍利, relics) were obtained, as well as indestructible spiritual bones. He was buried west of the monastery.

Dharma Successor of Chan Master Bieyuan Yuan (別源源)

Chan Master Yuanming Yuanliang (元明原良) of Tiantong (天童) Monastery in Mingzhou (明州)

A son of the Zhou family of Ninghai (寧海). You wrote a eulogy for Chan Master Hongzhi (宏智), saying, 'Alas, the mountain does not reject dust, therefore it can achieve its height; the sea does not reject streams, therefore it can achieve its depth. If the master did not possess the vows of the Six Perfections and myriad practices from past lives, how could he establish such great Dharma achievements, and become a teacher for hundreds of generations when sages appear in ancient and modern times. A rare opportunity in a thousand years, only the master has obtained it. The towering stupa (窣堵, Buddhist shrine), guards this eastern valley. The true rules of the Caodong (洞上) sect are restored again. Announcing these meager words, deeply engraved on the cliffs and rocks. May the master come again, to set an example for the Dharma.'

Dharma Successor of Chan Master Yi (一) of Tiantong (天童) Monastery

Chan Master Pu Zhuang (普莊) of Daian (呆庵) at Yunju (云居) Monastery in Fuzhou (撫州)

A son of the Yuan family of Xianju (仙居) in Taizhou (臺州). His mother dreamed of a brahman (梵僧, a member of the priestly class) entering her room and gave birth to him. At the age of one, he showed intelligence and brilliance. Carrying his bag, he entered the village school, and quickly memorized the books he was taught. When he grew up, he relied on Zuo'an (左庵) of Tiantong (天童) Monastery, had his head shaved and received the precepts.

具。抵郡之天寧。參了堂。堂問。何來。師曰。天童。堂曰。冒雨沖寒著甚死急。師曰。正為生死事急。堂曰。如何是生死事急。師以坐具作摵勢。堂曰。敢來這裡捋虎鬚。參堂去。一日。堂室中。舉庭前柏樹子話。師擬開口。堂劈口掌之。豁然有省。住初出世撫州北禪。示眾。昨日開荒地。請諸人。刬卻荊棘。除去瓦礫。本來基址。已見分明。只有中間樹子。無人㧞得。山僧。今日未免別行方便。利刀剪盡繁枝葉。鈍钁深鋤邪倒根。實地工夫成一片。住山鈯斧了無痕。剷草次。僧問。者片田地。幾時鏟得乾淨。師舉起鋤頭曰。不得喚作鋤頭。未審上座喚作什麼。僧無語。師拋下鋤頭曰。者片田地。幾時鏟得乾淨。問如何是云居境。師曰。路轉溪回空院靜。曰如何是境中人。師曰。太平時代自繇身。曰人境已蒙師指示。愿聞一句接初機。師曰。無毛鷂子潑天飛。問路逢達道人。不將語默對。時如何。師曰。達道者方知。曰和尚何得干戈相待。師曰。捉賊不如嚇賊。曰明眼人瞞他一點也不得。師曰。情知汝不是好心。洪武二十六年春。詔徴天下高僧。師與舉首。對揚稱旨。秋。函命祭廬山禮成。復賜衣一襲。是冬。得旨升住徑山。上堂。人從廬岳來。接得華頂信。報道。南山白額虎。卻在龍淵里。藏牙伏爪。東海赤梢鯉

【現代漢語翻譯】現代漢語譯本具。抵達郡里的天寧寺，參拜了了堂禪師。了堂禪師問：『從哪裡來？』禪師回答：『天童寺。』了堂禪師說：『冒著雨雪嚴寒，急急忙忙地趕路是爲了什麼？』禪師說：『正是爲了生死大事緊急。』了堂禪師說：『如何是生死大事緊急？』禪師拿起坐具作勢要打。了堂禪師說：『竟敢來這裡捋虎鬚！』參拜了堂禪師后離去。一天，了堂禪師在室內，舉起庭前柏樹子的話頭。禪師剛要開口，了堂禪師劈面就是一掌。禪師豁然開悟。後來住持初出世的撫州北禪寺，向大眾開示說：『昨天開墾荒地，請各位剷除荊棘，除去瓦礫，本來地基，已經看得分明。只有中間的樹子，沒有人能夠拔掉。我今天不得不用特別的方法，用利刀剪盡繁茂的枝葉，用鈍鋤深挖歪斜的樹根。實實在在的功夫成就一片，住在山裡，鈯斧了無痕跡。』剷草時，有僧人問：『這片田地，什麼時候才能鏟得乾淨？』禪師舉起鋤頭說：『不得叫它鋤頭，不知上座叫它什麼？』僧人無語。禪師放下鋤頭說：『這片田地，什麼時候才能鏟得乾淨？』有人問：『如何是云居（地名）的境界？』禪師說：『路轉溪回，空曠的寺院清靜。』又問：『如何是境界中的人？』禪師說：『太平時代，自由自在的身。』又問：『人境已經蒙受您的指示，希望聽您一句接引初學者的開示。』禪師說：『無毛的鷂子，潑天飛舞。』有人問：『路上遇到得道之人，不以言語或沉默相對，此時如何？』禪師說：『得道者才知道。』又問：『和尚為何如此劍拔弩張？』禪師說：『捉賊不如嚇賊。』又問：『明眼人一點也瞞不過。』禪師說：『早就知道你不是好心。』洪武二十六年春天，朝廷下詔徵召天下高僧，禪師被推舉為首，應對稱旨。秋天，奉命祭祀廬山，禮成后，又賜給袈裟一件。這年冬天，得到旨意升任住持徑山寺。上堂開示說：『人從廬山而來，接得華頂（山峰名）的信，報道說，南山的白額虎，卻在龍淵（地名）里，藏起牙齒，收起爪子，東海的赤梢鯉（魚名）。』

【English Translation】 English version He arrived at Tianning Monastery in the prefecture and paid respects to Chan Master Liaotang. Liaotang asked, 'Where do you come from?' The Chan master replied, 'From Tiantong Monastery.' Liaotang said, 'Braving the rain and cold, what is the urgent matter that drives you?' The Chan master said, 'Precisely because the matter of life and death is urgent.' Liaotang said, 'What is the urgency of life and death?' The Chan master picked up his sitting cloth and made a striking gesture. Liaotang said, 'You dare to come here and stroke the tiger's whiskers!' He left after visiting Chan Master Liaotang. One day, in his room, Liaotang raised the topic of the cypress tree in the courtyard. Just as the Chan master was about to speak, Liaotang slapped him across the face. The Chan master suddenly had an awakening. Later, he became the abbot of Beichan Monastery in Fuzhou, where he gave the following instruction to the assembly: 'Yesterday, we cleared the wasteland. I ask you all to remove the thorns and rubble. The original foundation is now clearly visible. Only the tree in the middle remains, and no one can uproot it. Today, I must resort to a special method, using a sharp knife to cut away all the lush branches and leaves, and a dull hoe to deeply dig out the crooked roots. The true effort results in a unified whole. Living in the mountains, the marks of the adze and axe are gone.' While weeding, a monk asked, 'When will this field be completely weeded?' The Chan master raised his hoe and said, 'Don't call it a hoe. I wonder what you, venerable sir, call it?' The monk was speechless. The Chan master put down the hoe and said, 'When will this field be completely weeded?' Someone asked, 'What is the realm of Yunju (place name)?' The Chan master said, 'The road turns, the stream winds, and the empty monastery is quiet.' He also asked, 'What is the person in the realm?' The Chan master said, 'In a peaceful era, a free and unrestrained body.' He further asked, 'The realm of person has already received your instruction. I hope to hear a word from you to guide beginners.' The Chan master said, 'A featherless hawk soars across the sky.' Someone asked, 'If one encounters a person who has attained the Way on the road, and does not respond with speech or silence, what then?' The Chan master said, 'Only the one who has attained the Way knows.' He also asked, 'Why is the abbot so confrontational?' The Chan master said, 'It is better to scare a thief than to catch one.' He further asked, 'A clear-eyed person cannot be deceived even a little.' The Chan master said, 'I knew all along that you were not well-intentioned.' In the spring of the twenty-sixth year of Hongwu, the imperial court issued a decree summoning eminent monks from across the land. The Chan master was recommended as the leader, and his responses were deemed appropriate. In the autumn, he was ordered to perform a ritual at Mount Lu (mountain name). After the ceremony was completed, he was given a kasaya (robe) as a gift. In the winter of that year, he received an imperial decree to ascend to the abbotship of Jingshan Monastery. In his Dharma talk, he said, 'A person comes from Mount Lu, receiving news from the summit of Huading (mountain peak name), reporting that the white-browed tiger of the Southern Mountains is actually in Dragon Abyss (place name), hiding its teeth and retracting its claws, and the red-tailed carp (fish name) of the Eastern Sea.'

。直上鷲峰頭。躍浪沖波好。大眾。一大藏教。何曾說到者里。雖然。徑山拄杖子。未肯放過在。拈拄杖。畫一畫曰。仙人張果老。不愛藥葫蘆。靠拄杖。下座。忽於十月二十三日。謂眾曰。難難。二八嬌娘上高山。老僧扶不得。言訖遂寂。

徑山悅禪師法嗣

杭州靈隱見心來複禪師

南昌豐城王氏子。掩關示眾。槁木形骸百念灰。溪猿野鶴苦相猜。閉門獨掩青松雨。笑口逢人亦懶開。賦白牛偈曰。耕耘不住海門東。收向楞伽小朵峰。露地已忘調伏力。雪山誰識去來蹤。放歸祇樹垂羊鹿。種就曇花伴象龍。一色天䦨頭角別。水精池沼玉芙蓉。洪武元年冬。以高行召。說法鐘山。賜食內廷。時蜀王椿。為太祖所鍾愛。命儒臣與師論道無虛日。二十四年。山西捕獲胡黨。舉師等往來胡府。坐罪入滅。

靈隱明禪師法嗣

杭州凈慈無旨可授禪師

臺之臨海李氏子。十九得度。后䇿杖遊方。參普覺。問答之際。疑情頓釋。覺可之。臨終日。眾求偈。師曰。吾宗本無言說。遂合掌而化。

南嶽下二十四世

伏龍長禪師法嗣

蘇州鄧尉山萬峰時蔚禪師

溫之樂清人也。俗姓金。母夢儒釋二人入其寢。覺而生二子。師居末。白光燭室。襁褓中。見僧輒微笑。作合掌態

。十三歲得度。嘗誦法華經。至諸法從本來常自寂滅相。有省。遂入杭受具。參止巖。巖示以三不是語。別入達蓬山卓庵。一日聞寺僧舉溈山踢倒凈瓶公案。忽契悟。后往華頂。謁無見睹。睹囑師且居山保守已。而聞千巖偈。有寄語諸方參學者。莫教錯過好時光之句。徑造伏龍。巖便問。將甚麼與老僧相見。師豎拳曰。者里與和尚相見。巖曰。死了燒了。向何處安身立命。師曰。漚生漚滅水還在。風息波平月映潭。巖曰。不是心不是佛不是物。是個甚麼。師以坐具打圓相。叉手而立。一日普請砍松次。師拈圓石。作獻珠狀曰。請和尚酬價。巖曰。不值半文錢。師曰。瞎。巖曰。我也瞎。汝也瞎。師曰。瞎瞎。巖就命堂中第一座。師辭不獲免。一日巖升堂。舉無風荷葉動。必定有魚行。師震威一喝。拂袖而出。巖示偈曰。鬱鬱黃花滿目秋。白雲端坐碧峰頭。無賓主句輕拈出。一喝千江水逆流。師受偈。退職往蘭溪嵩山。眾請開堂。僧問。如何是嵩山境。師曰。四面好山擎日月。一湖秋水浸青天。曰如何是境中人。師曰。三仙描不就。終不與君傳。曰如何是目前事。師曰。眉毛眼上橫。曰莫不是他安身處么。師曰。錯認定盤星。乃曰。千聖難明不了因。代代相傳古到今。今日嵩山重舉似。鐵樹花開別是春。向無影樹不打眠

【現代漢語翻譯】現代漢語譯本十三歲時剃度出家。曾經誦讀《法華經》，當讀到『諸法從本來，常自寂滅相』時，有所領悟。於是前往杭州受戒。參訪止巖禪師，止巖禪師用『三不是』的話語開示他。之後獨自前往達蓬山，在山中簡陋的庵棚居住。一天，聽到寺廟裡的僧人提起溈山禪師踢倒凈瓶的公案，忽然開悟。後來前往華頂山，拜見無見睹禪師。無見睹禪師囑咐他暫時在山中保守自己的悟境。後來聽到千巖禪師的偈語，其中有『寄語諸方參學者，莫教錯過好時光』的句子，於是直接前往伏龍寺。止巖禪師便問：『你拿什麼來與老僧相見？』禪師豎起拳頭說：『就在這裡與和尚相見。』止巖禪師說：『死了燒了，向何處安身立命？』禪師說：『漚生漚滅水還在，風息波平月映潭。』止巖禪師說：『不是心，不是佛，不是物，是個什麼？』禪師用坐具在地上畫了個圓相，然後叉手站立。一天，大家一起砍伐松樹時，禪師拿起一塊圓石頭，做出獻寶珠的樣子說：『請和尚酬價。』止巖禪師說：『不值半文錢。』禪師說：『瞎。』止巖禪師說：『我也瞎，你也瞎。』禪師說：『瞎瞎。』止巖禪師於是命他擔任堂中第一座（首座）。禪師推辭不掉。一天，止巖禪師升座說法，舉起『無風荷葉動，必定有魚行』。禪師大喝一聲，拂袖而去。止巖禪師示偈說：『鬱鬱黃花滿目秋，白雲端坐碧峰頭。無賓主句輕拈出，一喝千江水逆流。』禪師接受了偈語，辭去職務前往蘭溪嵩山。大眾請他開堂說法。僧人問：『如何是嵩山境？』禪師說：『四面好山擎日月，一湖秋水浸青天。』僧人說：『如何是境中人？』禪師說：『三仙描不就，終不與君傳。』僧人說：『如何是目前事？』禪師說：『眉毛眼上橫。』僧人說：『莫不是他安身處么？』禪師說：『錯認定盤星。』於是說：『千聖難明不了因，代代相傳古到今。今日嵩山重舉似，鐵樹花開別是春。』向無影樹不打眠

【English Translation】 English version At the age of thirteen, he was tonsured (得度). He used to recite the Lotus Sutra (法華經). When he reached the phrase 'All dharmas (諸法) from the beginning are always in a state of tranquil extinction (常自寂滅相),' he had an insight. Thereupon, he went to Hangzhou to receive the full precepts. He visited Zen Master Zhiyan (止巖). Zhiyan instructed him with the 'three nots' saying. Afterwards, he went alone to Mount Dapeng (達蓬山) and lived in a simple hermitage. One day, he heard a monk in the temple mention the case of Zen Master Weishan (溈山) kicking over a clean vase, and he suddenly attained enlightenment. Later, he went to Mount Huading (華頂) to visit Zen Master Wujian Du (無見睹). Du instructed him to stay in the mountains and preserve his enlightenment for the time being. Later, he heard Zen Master Qianyan's (千巖) verse, which included the line 'A message to all practitioners, do not let the good times pass by (寄語諸方參學者，莫教錯過好時光),' so he went directly to Fulong Temple (伏龍寺). Zhiyan Zen Master then asked, 'What will you bring to meet this old monk?' The Zen Master raised his fist and said, 'I will meet the Abbot right here.' Zhiyan said, 'Dead and burned, where will you settle down?' The Zen Master said, 'Bubbles rise and fall, but the water remains; the wind stops, the waves calm, and the moon reflects in the pool (漚生漚滅水還在，風息波平月映潭).' Zhiyan said, 'Not mind, not Buddha, not thing, what is it (不是心不是佛不是物) ?' The Zen Master drew a circle on the ground with his sitting cloth and stood with his hands clasped. One day, while everyone was cutting pine trees, the Zen Master picked up a round stone and presented it like a pearl, saying, 'Please, Abbot, give me a price.' Zhiyan said, 'Not worth half a penny.' The Zen Master said, 'Blind.' Zhiyan said, 'I am blind, and you are blind too.' The Zen Master said, 'Blind, blind.' Zhiyan then appointed him as the first seat (首座) in the hall. The Zen Master declined but could not avoid it. One day, Zhiyan ascended the Dharma seat and raised the saying, 'When the lotus leaf moves without wind, there must be fish swimming.' The Zen Master shouted loudly, flicked his sleeves, and left. Zhiyan showed a verse saying, 'The lush yellow flowers fill the eyes in autumn, white clouds sit upright on the green peak. The phrase without host or guest is lightly picked up, a shout reverses the flow of a thousand rivers (鬱鬱黃花滿目秋，白雲端坐碧峰頭。無賓主句輕拈出，一喝千江水逆流).' The Zen Master received the verse and resigned from his position to go to Mount Song (嵩山) in Lanxi (蘭溪). The assembly invited him to open the Dharma hall. A monk asked, 'What is the realm of Mount Song?' The Zen Master said, 'Good mountains on all sides hold up the sun and moon, a lake of autumn water soaks the blue sky (四面好山擎日月，一湖秋水浸青天).' The monk said, 'What is the person in the realm?' The Zen Master said, 'The three immortals cannot depict him, and I will never transmit him to you (三仙描不就，終不與君傳).' The monk said, 'What is the matter at hand?' The Zen Master said, 'Eyebrows lie across the eyes (眉毛眼上橫).' The monk said, 'Could it be his place of rest?' The Zen Master said, 'Mistakenly identifying the lodestone (錯認定盤星).' Then he said, 'A thousand sages find it difficult to understand the uncompleted cause, passed down from generation to generation from ancient times to the present. Today, Mount Song raises it again, the iron tree blooms, and it is a different spring (千聖難明不了因，代代相傳古到今。今日嵩山重舉似，鐵樹花開別是春).' Do not sleep under the shadowless tree.

。宏開飯店于虛空。背上經行。大闡宗乘。塵塵剎剎全彰。物物頭頭合轍。擊碎魔王窠臼。斷送衲子命根。不作奇特商量。不作玄妙解會。直得凈名杜口。共贊昇平。巖頭密契。咸宣至化。政恁么時。開堂祝聖一句。作么生道。良久曰。一片靈光輝宇宙。儼然萬國奉君恩。上堂。月頭是初一。光明漸漸出。月尾是三十。光明何處覓。假饒老釋迦。也道拈不出。拈得出。萬事畢。大眾。若有人道得。出來道看。如無。嵩山與你諸人。露個訊息。舒兩手曰。我見燈明佛。本光瑞如此。后居鄧尉。四眾歸響。構大伽藍。曰聖恩。將入滅時。門人問曰。和尚會中。幾人得法。師示偈曰。慈悲無念。花開果熟。因地分明。慧寶致囑。清徹源源一派流。千古萬古來相續。復說偈曰。七十九年。一味杜田。懸崖撒手。杲日當天。趺坐而逝。停龕十三日。顏色如生。塔全軀于院西。其遺像。吳人咸繪事之。

杭州天龍無用守責禪師

俗姓甄。家業耕樵。每使之行馌田間。志甚弗樂。弱冠為苾芻。謁千巖。深有證入。次遍扣名宿。乃曰。千江雖殊。而明月則一。吾今後無疑矣。后住持天龍。百廢具飭。示寂日。書偈曰。一蝸臭殼。內外穢惡。撒手便行。虛空振鐸。天龍一指今猶昨。擲筆而逝。丞相達識帖穆爾。為造慈濟。塔

【現代漢語翻譯】現代漢語譯本：

于虛空中開設盛大的齋飯，在背上行走，大力闡揚宗門教義。每個微塵、每個剎土都完全彰顯，每件事物、每個念頭都符合規律。擊碎魔王的巢穴，斷絕修行者的命根。不作奇異特別的商量，不作玄妙深奧的解釋。直接使得維摩詰（Vimalakirti，一位著名的在家菩薩）沉默不語，共同讚美太平盛世。巖頭（Yantou，禪宗大師）秘密契合，共同宣揚至高教化。正當這個時候，開堂祝聖這句話，該怎麼說呢？良久之後說：『一片靈光照耀宇宙，儼然萬國都敬奉君王的恩德。』

上堂說法。月初是初一，光明漸漸顯現；月末是三十，光明在哪裡尋找？假如是老釋迦（Sakyamuni，釋迦牟尼佛），也會說拿不出來。如果能拿得出，萬事就完畢了。各位，如果有人能說得出，出來說看。如果沒有，嵩山（Songshan，指嵩山無用守責禪師）就為你們各位，透露個訊息。舒開雙手說：『我見燈明佛（Dipamkara Buddha，過去佛），本來的光瑞就是這樣。』

後來居住在鄧尉（Dengwei），四眾弟子都來歸附，建造大型寺院，名為聖恩（Shengen）。將要圓寂時，弟子們問道：『和尚您的法會中，有多少人得法？』禪師示偈說：『慈悲沒有念想，花開結果成熟。因地分明，慧寶囑託。清澈的源頭，源源不斷地流淌，千秋萬代地延續。』又說偈語：『七十九年，一味地杜田（Dutian，指閉門修行）。懸崖撒手，杲日當空。』於是趺坐而逝。停放靈龕十三天，顏色如生。在寺院西邊建塔安葬全身。吳地的人們都為他畫像。杭州天龍無用守責禪師（Wuyong Shouze，禪師名）：

俗家姓甄（Zhen），以耕田砍柴為生。每次讓他送飯到田間，他心裡很不快樂。二十歲時出家為僧，拜謁千巖（Qianyan，禪師名），有很深的證悟。之後遍訪名師，於是說：『千條江河雖然不同，但明月只有一個。我今後不再懷疑了。』後來主持天龍寺（Tianlong Temple），修繕各種廢棄之處。圓寂那天，寫下偈語說：『一個蝸牛臭殼，內外都很污穢。撒手就走，虛空震響。天龍一指，如今還和昨天一樣。』說完擲筆而逝。丞相達識帖穆爾（Dashitie Mu'er，人名），為他建造慈濟塔（Ciji Pagoda）。

【English Translation】 English version:

Opening a grand feast in emptiness, walking on the back, vigorously expounding the teachings of the Zen school. Every dust mote, every Buddha-land is fully manifested, every thing, every thought is in accordance with the rules. Shattering the demon king's lair, cutting off the lifeblood of the monks. Not making strange or special discussions, not making mysterious or profound explanations. Directly causing Vimalakirti (Vimalakirti, a famous lay bodhisattva) to remain silent, jointly praising the peaceful and prosperous age. Yantou (Yantou, a Zen master) secretly agrees, jointly proclaiming the supreme transformation. At this very moment, how should the phrase 'opening the hall to celebrate the sage' be spoken? After a long silence, he said: 'A ray of spiritual light shines throughout the universe, as if all nations are reverently offering their allegiance to the emperor's grace.' Ascending the hall to preach. The beginning of the month is the first day, the light gradually appears; the end of the month is the thirtieth day, where is the light to be found? Even if it were the old Sakyamuni (Sakyamuni, the Buddha), he would say that it cannot be taken out. If it can be taken out, all matters are completed. Everyone, if someone can say it, come out and say it. If not, Songshan (Songshan, referring to Zen Master Wuyong Shouze of Songshan) will reveal a message to you all. Spreading out both hands, he said: 'I saw Dipamkara Buddha (Dipamkara Buddha, a past Buddha), the original auspicious light is like this.' Later, residing in Dengwei (Dengwei), the fourfold assembly all came to follow, building a large monastery, named Shengen (Shengen). When about to enter Nirvana, the disciples asked: 'How many people in your assembly have attained the Dharma?' The Zen master showed a verse, saying: 'Compassion without thought, flowers bloom and fruits ripen. The causal ground is clear, the wisdom treasure is entrusted. The clear source flows continuously, continuing for thousands of generations.' He also said in verse: 'Seventy-nine years, single-mindedly cultivating in seclusion (Dutian, referring to closed-door practice). Letting go on the cliff, the bright sun is in the sky.' Then he sat in meditation and passed away. The coffin was kept for thirteen days, and his complexion was as if he were alive. A pagoda was built to enshrine his whole body in the west of the monastery. The people of Wu all painted his portrait. Zen Master Wuyong Shouze (Wuyong Shouze, the Zen master's name) of Tianlong (Tianlong Temple) Monastery in Hangzhou: His secular surname was Zhen (Zhen), and he made a living by farming and chopping wood. Every time he was asked to deliver food to the fields, he was very unhappy in his heart. At the age of twenty, he became a monk, and visited Qianyan (Qianyan, a Zen master's name), and had a deep realization. After that, he visited famous teachers everywhere, and then said: 'Although a thousand rivers are different, the bright moon is only one. I will have no more doubts from now on.' Later, he presided over Tianlong Temple (Tianlong Temple), repairing all the abandoned places. On the day of his passing, he wrote a verse saying: 'A snail's stinking shell, both inside and outside are filthy. Letting go and leaving, the void resounds. Tianlong's one finger is still the same as yesterday.' After speaking, he threw down his pen and passed away. Chancellor Dashitie Mu'er (Dashitie Mu'er, a person's name) built the Ciji Pagoda (Ciji Pagoda) for him.

于天龍西崗。奉全身葬焉。

松江府松隱唯庵德然禪師

郡之張氏子。少祝髮于無用貴公。后謁千巖。聞其提唱。頓領深旨。於是聲光聳起。繼席聖壽。上堂。垂鉤四海。慣釣鯨鰲。眾中莫有不惜性命者么。出來道一句看。僧便問。遠離松水。來據龍峰。海眾臨筵。請師祝聖。師曰。萬年松在祝融峰。曰。祝聖已蒙師指示。列祖宗風事若何。師曰。春到寒食一百五。曰莫便是和尚為人處么。師曰。斧頭是鐵做。曰恁么則龍門無宿客也。師曰。早已點額。曰若不登樓望。焉知滄海深。師曰。汝道。老僧眉毛有幾莖。曰一堂風冷淡。千古意分明。師曰。蹉過不少。乃曰。第一義諦。已被東白和尚一槌擊碎了也。未免向第二義門。露個訊息。山僧數年搓得一條龜毛索子。今日拈來。將三世諸佛。西天四七。東土二三。天下老和尚鼻孔。一串穿卻。且道。山河大地。草木叢林。森羅萬象。有情無情。甚處得來。良久曰。莫將閑學解。埋沒祖師心。上堂。蠟人為驗。始於今日。九十日終。推功辨的。黃面老瞿曇。結住布袋頭。百萬人天。咸皆受屈。松隱結制。總不恁么。以手作搖櫓勢曰。山僧。即今駕無底鐵船。普請大眾。同入大圓覺海遊戲去也。喝一喝曰。看取定南針。上塔頂寶索。上堂。鉤索連環。連環鉤索。

覿體全彰。眼眼相顧。其橫也。穿卻虛空鼻頭。其豎也。鎖住須彌鐵柱。親從惡辣鉗上煅煉得來。豈比尋常麻纏紙裹。個是谷寶居士。壯觀浮圖。騰今亙古底作也。雖然如是。且道。高懸倒掛一句。如何舉似。四檐平定香云繞。萬世光華佛日長。

金華府花山明叟昌庵主

辭眾偈曰。生本非生。滅亦無滅。撒手便行。虛空片月。端坐而逝。

白蓮安禪師法嗣

杭州正傳院空谷景隆禪師

蘇之洞庭陳氏子。因日本僧問。如何是禪。師曰。大明國對扶桑國。曰恁么則風吹南岸柳。雨打北池蓮。師曰。猶著外境在。曰如何是不著外境。師曰。說似一物則不中。問如何是佛法的的大意。師曰。此問最親切。曰覿面露堂堂。師曰。途路未為真。曰南人如問雪。我道是楊花。師曰。一任喚鐘作甕。示徒偈曰。春暖天風浩蕩吹。痛心求法效常啼。看他空里翻身擲。正是金毛師子兒。又曰。便於言外解承當。未許雄文可度量。越格一機神莫測。拈來瓦礫也生光。

福林度禪師法嗣

太平府繁昌八峰山古拙俊禪師

無際參師。問還我照用來。際曰。若有照用。即成障隔。師曰。者廝著空。佛也救不得。際曰。有無俱寂滅。空佛悉皆非。后示以偈曰。憶昔繁昌一別時。此心能有幾人知。

【現代漢語翻譯】現代漢語譯本：

完全顯現本體。雙眼相對。橫向來看，它穿透了虛空鼻頭；縱向來看，它鎖住了須彌鐵柱（佛教宇宙觀中的中心山和支撐柱）。這是從惡辣鉗上千錘百鍊得來的，豈是尋常麻纏紙裹之物可比？這是谷寶居士，壯觀的浮圖（佛塔），震古爍今的傑作。雖然如此，那麼，如何說出『高懸倒掛』這一句呢？四面屋檐平靜，香云繚繞，萬世光華，佛日長存。

金華府花山明叟昌庵主

辭世偈說：生本非生，滅亦無滅。撒手便行，虛空片月。端坐而逝。

白蓮安禪師法嗣

杭州正傳院空谷景隆禪師

蘇州洞庭陳氏之子。因為日本僧人問：如何是禪？禪師說：大明國（中國）正對著扶桑國（日本）。日本僧人說：這樣說來，就是風吹南岸的柳樹，雨打北池的蓮花。禪師說：你還在執著于外境。日本僧人說：如何是不執著于外境？禪師說：說像任何具體事物都不對。問：如何是佛法的大意？禪師說：這個問題最親切。日本僧人說：對面顯露，堂堂正正。禪師說：這條路還不是真諦。日本僧人說：南方人如果問雪是什麼，我就說是楊花。禪師說：隨你怎麼把鐘叫成甕。給弟子的偈語說：春暖天風浩蕩地吹拂，痛下決心求法，傚法常啼菩薩（佛教故事中為求法不惜一切的菩薩）。看他在空中翻身一擲，正是金毛獅子兒。又說：能夠在言語之外理解並承擔，不容許用華麗的辭藻來衡量。超越常規的機鋒，神妙莫測，拈來的瓦礫也生出光芒。

福林度禪師法嗣

太平府繁昌八峰山古拙俊禪師

無際禪師參訪古拙俊禪師，問：還我照用（指本自具有的智慧光明）來。古拙俊禪師說：如果有了照用，就成了障礙隔閡。無際禪師說：你這傢伙執著于空，佛也救不了你。古拙俊禪師說：有和無都寂滅，空和佛都不是實在的。後來用偈語開示說：回憶當年在繁昌一別的時候，這份心意能有幾人知曉？

【English Translation】 English version:

The body is fully manifested. Eyes meet eyes. Horizontally, it pierces through the empty space of the nose; vertically, it locks the iron pillar of Mount Sumeru (the central mountain and supporting pillar in Buddhist cosmology). This is forged from the fierce tongs, how can it be compared to ordinary hemp-wrapped paper? This is the work of Upasaka Gubao, a magnificent stupa (Buddhist pagoda), a masterpiece that shakes the past and present. Although it is so, then, how to utter the phrase 'hanging upside down'? The four eaves are peaceful, fragrant clouds surround, the glory of ten thousand ages, the sun of the Buddha is long-lasting.

Abbot Chang of Mingsou Hermitage, Huashan Mountain, Jinhua Prefecture

His farewell verse says: Birth is fundamentally not birth, extinction is also without extinction. Letting go and departing, a solitary moon in the void. He passed away while sitting upright.

Successor of Chan Master An of Bailian

Chan Master Konggu Jinglong of Zhengchuan Monastery, Hangzhou

A son of the Chen family of Dongting, Suzhou. Because a Japanese monk asked: What is Chan? The Chan master said: The Great Ming Kingdom (China) faces the Fusang Kingdom (Japan). The Japanese monk said: In that case, it is the wind blowing the willows on the south bank, and the rain hitting the lotus flowers in the north pond. The Chan master said: You are still attached to external realms. The Japanese monk said: How is it not being attached to external realms? The Chan master said: To say it is like any specific thing is not right. Asked: What is the great meaning of the Buddha-dharma? The Chan master said: This question is the most intimate. The Japanese monk said: Face to face, it is openly revealed. The Chan master said: This path is not yet the true essence. The Japanese monk said: If a southerner asks what snow is, I will say it is willow catkins. The Chan master said: Let them call a bell a pot as they please. His verse to his disciples says: The warm spring breeze blows vast and unrestrained, with heartfelt determination seek the Dharma, emulate Bodhisattva Sadāprarudita (a Bodhisattva in Buddhist stories who spared nothing to seek the Dharma). See him somersaulting in the void, he is truly a golden-haired lion cub. He also said: Being able to understand and undertake beyond words, magnificent writing is not allowed to measure it. Transcending the norm, the mechanism is unfathomable, even the tiles and pebbles picked up emit light.

Successor of Chan Master Du of Fulin

Chan Master Guzhuo Jun of Bafeng Mountain, Fanchang, Taiping Prefecture

Chan Master Wuji visited Chan Master Guzhuo Jun and asked: Return my illuminating function (referring to the inherent wisdom and light). Chan Master Guzhuo Jun said: If there is an illuminating function, it becomes an obstacle and separation. Chan Master Wuji said: You fellow is attached to emptiness, even the Buddha cannot save you. Chan Master Guzhuo Jun said: Existence and non-existence are both extinguished, emptiness and Buddha are all unreal. Later, he instructed with a verse: Recalling the time of parting in Fanchang in the past, how many people know this heart?

無弦曲子真堪續。慧命懸懸付阿誰。

南嶽下二十五世

鄧尉蔚禪師法嗣

蘇州鄧尉山寶藏普持禪師

參萬峰。峰付偈曰。大愚脅下痛還拳。三要三玄絕正偏。臨濟窟中師子子。燈燈續焰古今傳。虛白參師。問曰。心不是佛。智不是道。汝云何會。白向前問訊。叉手而立。師呵曰。汝在許多時。還作者見解。白乃發憤忘食。至第二夜大徹。師笑曰。雖然如是。也須善自護持。復送偈曰。見得分明不是禪。竿頭進步絕思言。發揚祖道吾宗旨。更入山中二十年。示寂。塔建本山。

武昌府九峰無念勝學禪師

隨州應山陳氏子。幼禮本郡寶林無極公為師。初不識字。執苦經年。自覺己事不明。往參無聞。授以一歸何處話。后入嵩山。住靜有省。偈曰。數載東山昏霧蒙。憑欄終日待晴空。夜來忽睹霜天月。萬象全彰一鏡中。繇是遍訪耆宿。抵鄧尉參萬峰。峰舉牛過窗欞話令頌。師曰。頭角崢嶸四足蹄。通身過隙月沉西。當機若解翻身去。哮吼一聲更不疑。峰印可之。洪武間。太祖召至奉天殿。親問法要。師進偈曰。萬機之暇究真玄。百草頭邊佛祖禪。毛孔遍含塵剎土。毫端現出性中天。定回坐看云橫谷。行樂閑觀石涌泉。林下衲僧何以報。祝延聖壽億千年。上大悅。御製詩文以賜。永樂

【現代漢語翻譯】現代漢語譯本無弦的曲子確實可以延續下去，但這珍貴的慧命究竟要託付給誰呢？

南嶽下第二十五世

鄧尉蔚禪師的法嗣

蘇州鄧尉山寶藏普持禪師

普持禪師參訪萬峰禪師。萬峰禪師給他偈語說：『大愚（指大愚禪師）的脅下疼痛，就用拳頭還擊。三要三玄（臨濟宗的重要修行法門）超越了正與偏的對立。臨濟（指臨濟宗）門下的獅子，燈燈相續，火焰古今相傳。』虛白禪師參訪普持禪師，問道：『心不是佛，智不是道，您如何理解？』虛白禪師向前問訊，叉手站立。普持禪師呵斥道：『你在這裡這麼久，還是在用自己的見解！』虛白禪師於是發憤忘食，到第二夜大徹大悟。普持禪師笑著說：『雖然如此，也必須好好守護。』又送他偈語說：『見得分明也不是禪，竿頭更進一步，超越了思慮言語。發揚祖師之道，我的宗旨，更要深入山中二十年。』之後普持禪師圓寂，塔建在本山。

武昌府九峰無念勝學禪師

勝學禪師是隨州應山陳氏之子。年幼時禮拜本郡寶林寺的無極公為師。起初不識字，刻苦學習多年，自覺對佛法大事還不明白。於是前往參訪無聞禪師，無聞禪師教他『一歸何處』的話頭。後來進入嵩山，在靜修中有領悟，作偈說：『數年東山昏霧籠罩，憑欄終日等待晴空。夜裡忽然看到霜天的月亮，萬象完全顯現在一面鏡子中。』由此遍訪老修行。到達鄧尉山參訪萬峰禪師。萬峰禪師舉『牛過窗欞』的話頭讓他作頌。勝學禪師說：『頭角崢嶸，四足奔蹄，通身過隙，月沉西。當機若解翻身去，哮吼一聲更不疑。』萬峰禪師認可了他。洪武年間，太祖皇帝召見他到奉天殿，親自詢問佛法要義。勝學禪師進獻偈語說：『萬機之暇，探究真玄，百草頭邊，佛祖禪。毛孔遍含塵剎土，毫端現出性中天。定回坐看云橫谷，行樂閑觀石涌泉。林下衲僧何以報，祝延聖壽億千年。』皇上非常高興，御製詩文賞賜給他。永樂年間

【English Translation】 English version The stringless tune can indeed be continued, but to whom shall this precious wisdom-life be entrusted?

The 25th generation from Nanyue

Dengwei Wei Chan Master's Dharma Successor

Baozang Puchi Chan Master of Dengwei Mountain in Suzhou

Chan Master Puchi visited Chan Master Wanfeng. Chan Master Wanfeng gave him a verse saying: 'When Dayu's (referring to Chan Master Dayu) ribs ache, he retaliates with a fist. The Three Essentials and Three Mysteries (important practices of the Linji School) transcend the opposition of right and wrong. The lion among Linji's (referring to the Linji School) disciples, lamp after lamp continues the flame, passed down from ancient times to the present.' Chan Master Xubai visited Chan Master Puchi and asked: 'The mind is not the Buddha, wisdom is not the Dao, how do you understand this?' Chan Master Xubai stepped forward, made a respectful bow, and stood with his hands folded. Chan Master Puchi scolded him, saying: 'You have been here for so long, and you are still using your own views!' Chan Master Xubai then became determined and forgot to eat, and he had a great enlightenment on the second night. Chan Master Puchi smiled and said: 'Although it is so, you must also take good care of yourself.' He also sent him a verse saying: 'Seeing clearly is not Chan, taking another step forward, transcending thoughts and words. Promoting the way of the ancestors, my purpose, is to go deeper into the mountains for twenty years.' Later, Chan Master Puchi passed away, and his pagoda was built on this mountain.

Wunian Shengxue Chan Master of Jiufeng in Wuchang Prefecture

Chan Master Shengxue was the son of the Chen family of Yingshan in Suizhou. As a child, he worshiped the public monk Wuji of Baolin Temple in this county as his teacher. At first, he did not know how to read, and he studied hard for many years, feeling that he did not understand the great matter of the Buddha-dharma. So he went to visit Chan Master Wuweng, who taught him the topic of 'Where does the one return?' Later, he entered Mount Song, and he had an understanding in quiet practice, composing a verse saying: 'For several years, the eastern mountain was shrouded in misty fog, leaning on the railing all day waiting for the clear sky. At night, I suddenly saw the moon in the frosty sky, and all phenomena were completely revealed in a mirror.' From this, he visited many old practitioners. He arrived at Dengwei Mountain and visited Chan Master Wanfeng. Chan Master Wanfeng raised the topic of 'The ox passing through the window' and asked him to compose a verse. Chan Master Shengxue said: 'With prominent horns and four hooves, the whole body passes through the gap, the moon sinks in the west. If you understand to turn around at the moment, you will roar without doubt.' Chan Master Wanfeng approved of him. During the Hongwu period, the Taizu Emperor summoned him to the Fengtian Hall and personally asked about the essentials of the Buddha-dharma. Chan Master Shengxue presented a verse saying: 'In the spare time of myriad affairs, explore the true mystery, at the tip of every blade of grass, is the Chan of the Buddhas and ancestors. Every pore contains countless lands, the tip of a hair reveals the heaven within the nature. Sitting in meditation, I watch the clouds cross the valley, enjoying the sight of rocks gushing with springs. How can the monks in the forest repay this, wishing the Emperor a long life of billions of years.' The Emperor was very pleased and bestowed him with imperial poems and writings. During the Yongle period

三年示寂。說偈曰。世尊七十九。無念八十邊。打破華藏海。依舊水連天。儼然而逝。塔全身於師子巖。謚清福廣惠禪師。

果林首座

因僧參。師擲下蒲團索頌。僧曰。只此訊息。本無言說。破蒲團上。地迸天裂。師曰。且道。裂個甚麼。僧擬進語。師便打。

慈舟濟禪師法嗣

杉關福田西竺本來禪師

撫州崇仁人也。俗姓裴。年十三發足。參禮一峰。后往金山。見慈舟濟曰。學人拿得賊來。請師決斷。舟曰。賊即不問。贓在甚處。師以拳打香案一下。舟喝曰。你到這般無禮。師曰。和尚到這般無禮。舟曰。聞你當初見一峰。是否。師曰。是。吃他三十痛棒。文書久已到手。今日特來和尚處。討個印子。舟指凈瓶花曰。你試頌看。師曰。當機拶破乾坤骨。撒髓漫天瑩絕瑕。驚得凈瓶開口笑。常敷劫外四時花。舟曰。諸佛不說。諸祖不傳。除卻搖唇鼓舌。瞬目揚眉處。還我到家語來。師默然。舟肯之。未幾。遁跡劍江壽聖寺。寧王聞師道邁。遣使赍書。三請不赴。復進書問道。崇錫師號。黎川壽昌上堂。拈香畢曰。天日高明暑漸隆。榴花噴火耀庭中。衲僧眼裡真機露。無位真人覿面逢。直下知端的。擬議隔千重。要達己躬事。黃龍最上峰。便下座。后住閩杉關福田。重興大剎。一日焚

【現代漢語翻譯】現代漢語譯本三年後，他圓寂。他說了偈語：『世尊七十九，無念八十邊。打破華藏海（比喻佛所居的世界），依舊水連天。』說完安詳地去世了。人們在師子巖為他建塔安葬全身，謚號為清福廣惠禪師。

果林首座

有僧人前來參拜。師父扔下蒲團，讓僧人作頌。僧人說：『只是這個訊息，本來就無法用言語表達。打破蒲團之上，地裂天崩。』師父說：『那麼，裂開了什麼？』僧人想要說話，師父就打了他。

慈舟濟禪師的法嗣

杉關福田西竺本來禪師

是撫州崇仁人，俗姓裴。十三歲時出家，參拜了一峰禪師，後來去了金山寺。見到慈舟濟禪師后說：『學人已經抓住了賊，請師父決斷。』慈舟濟禪師說：『賊暫且不問，贓物在哪裡？』禪師用拳頭打了一下香案。慈舟濟禪師呵斥道：『你竟然如此無禮！』禪師說：『和尚你才如此無禮！』慈舟濟禪師說：『聽說你當初見過一峰禪師，是嗎？』禪師說：『是的。捱了他三十痛棒，文書早就到手了，今天特地來和尚這裡，討個印證。』慈舟濟禪師指著凈瓶里的花說：『你試著作頌看看。』禪師說：『當機拶破乾坤骨，撒髓漫天瑩絕瑕。驚得凈瓶開口笑，常敷劫外四時花。』慈舟濟禪師說：『諸佛不說，諸祖不傳，除了搖唇鼓舌，瞬目揚眉處，還我到家語來。』禪師沉默不語。慈舟濟禪師認可了他。不久，他隱居在劍江壽聖寺。寧王聽說禪師的道行高邁，派使者送來書信，三次邀請他都不去。又進書問道，崇敬地賜予他師號。黎川壽昌上堂，拈香完畢后說：『天日高明暑漸隆，榴花噴火耀庭中。衲僧眼裡真機露，無位真人覿面逢。直下知端的，擬議隔千重。要達己躬事，黃龍最上峰。』說完便下座。後來住在閩杉關福田，重新興建大寺。一天，焚燒...

【English Translation】 English version After three years, he entered Nirvana. He said in a verse: 'The World-Honored One is seventy-nine, Non-thought is eighty-sided. Break the Avatamsaka Sea (a metaphor for the world where Buddhas reside), still water connects to the sky.' After speaking, he passed away peacefully. People built a pagoda at Lion Rock to bury his entire body, and he was posthumously named the Chan Master of Pure Blessing, Vast Benefit.

Chief Seat Guolin

A monk came to pay respects. The master threw down a cattail seat and asked the monk to compose a verse. The monk said, 'This very message is originally beyond words. Breaking the cattail seat, the earth splits and the sky collapses.' The master said, 'Then, what is split?' The monk tried to speak, and the master struck him.

Dharma Successor of Chan Master Cizhou Ji

Chan Master Xigulai Benlai of Shanguan Futian

He was from Chongren, Fuzhou, with the secular surname Pei. He left home at the age of thirteen and paid respects to Chan Master Yifeng. Later, he went to Jinshan Temple. Upon seeing Chan Master Cizhou Ji, he said, 'This student has caught the thief, please Master decide.' Chan Master Cizhou Ji said, 'The thief will not be questioned for now, where is the stolen goods?' The Chan Master struck the incense table with his fist. Chan Master Cizhou Ji scolded, 'You are so rude!' The Chan Master said, 'You, Master, are so rude!' Chan Master Cizhou Ji said, 'I heard that you once saw Chan Master Yifeng, is that so?' The Chan Master said, 'Yes. I received thirty painful blows from him, and the documents have long been in hand. Today, I have come specifically to Master to ask for a seal of approval.' Chan Master Cizhou Ji pointed to the flowers in the vase and said, 'Try to compose a verse.' The Chan Master said, 'At the moment, crush the bones of heaven and earth, scatter the marrow across the sky, shining flawlessly. Startling the vase to open its mouth and laugh, constantly displaying the four seasons beyond kalpas.' Chan Master Cizhou Ji said, 'The Buddhas do not speak, the Patriarchs do not transmit, except for moving lips and wagging tongues, winking eyes and raising eyebrows, return me the words of arrival.' The Chan Master remained silent. Chan Master Cizhou Ji acknowledged him. Before long, he went into seclusion at Shousheng Temple in Jianjiang. Prince Ning heard of the Master's eminent virtue and sent envoys with letters, inviting him three times, but he did not go. He then sent another letter to inquire and respectfully bestowed upon him a Master's title. At Lichuan Shouchang, he ascended the hall, burned incense, and said, 'The sky is bright and the heat is gradually increasing, pomegranate flowers spit fire, illuminating the courtyard. The true opportunity is revealed in the eyes of the monks, the True Person without Position is met face to face. Directly knowing the end, deliberation separates by a thousand layers. To achieve one's own affairs, Huanglong is the highest peak.' Then he descended from the seat. Later, he resided at Futian in Shanguan, Min, and rebuilt the great temple. One day, burning...

香趺坐。書偈曰。這個老乞兒。教化何時了。顛顛倒倒任隨流。是聖是凡人不曉。咄。來來來。去去去。海湛波澄。風清月皎。默然而逝。世壽六十八。僧臘五十五。

繁昌俊禪師法嗣

普州東林無際悟禪師

蜀人。楚山參師。問數年來住在何處。山曰。我所住廓然無定在。師曰。汝有何所得。山曰。本自無失。何得之有。師曰。莫不是學得來者。山曰。一法不有。學自何來。師曰。汝落空邪。山曰。我尚非我。誰落誰空。師曰。畢竟若何。山曰。水淺石出。雨霽云收。師曰。莫亂道。只如佛祖來。也不許縱。你橫吞藏教。現百千神通。到者里更是不許。山曰。和尚雖是把定要津。其奈勞神不易。師拍膝一下曰。會么。山便喝。師笑曰。克家須是破家兒。恁么幹蠱也省力。山掩耳而出。

何密庵居士法嗣

楊州素庵田大士

僧問。普陀路向甚麼門出。士曰。即今從何門入。曰抑勒人作么。士曰。看腳下。僧抬頭。進前三步。士曰。錯。僧退後三步。士曰。錯。僧茫然。士曰。是汝錯。貧道錯。僧曰。未舉已前。早知錯了。士指膝曰。正好吃棒在。僧無語。士曰。若到諸方。分明記取。

南嶽下二十六世

鄧尉持禪師法嗣

杭州東明虛白慧旵禪師

湖廣

【現代漢語翻譯】現代漢語譯本：香趺坐，書寫偈語說：『這個老乞丐，教化什麼時候才能了結？顛顛倒倒任憑隨波逐流，是聖是凡人們無法知曉。咄！來來來，去去去，海面平靜波浪止息，風清月明。』然後默然圓寂，世壽六十八歲，僧臘五十五年。繁昌俊禪師的法嗣：普州東林無際悟禪師四川人。楚山禪師參訪他，問：『數年來你住在哪裡？』楚山禪師說：『我所住的地方廓然空曠沒有定處。』無際悟禪師問：『你有什麼所得？』楚山禪師說：『本來就沒有失去什麼，哪裡有什麼得？』無際悟禪師說：『莫不是學來的？』楚山禪師說：『一法都沒有，從哪裡學來？』無際悟禪師說：『你落入空無了嗎？』楚山禪師說：『我尚且不是我，誰落入誰的空無？』無際悟禪師說：『究竟如何？』楚山禪師說：『水淺石頭顯露，雨停雲彩消散。』無際悟禪師說：『不要胡說。即使是佛祖來了，也不允許放縱。你橫吞藏教，顯現百千神通，到這裡更是不允許。』楚山禪師說：『和尚雖然是把守著重要的關口，但奈何勞神費力。』無際悟禪師拍了一下膝蓋說：『會了嗎？』楚山禪師便喝斥一聲。無際悟禪師笑著說：『克家必須是敗家子，這樣才能省力地匡正。』楚山禪師捂著耳朵走了出去。何密庵居士的法嗣：揚州素庵田大士有僧人問：『普陀山（Putuo Mountain）的路從哪個門出去？』田大士說：『你現在從哪個門進來？』僧人說：『強迫人做什麼？』田大士說：『看腳下。』僧人抬頭，向前走了三步。田大士說：『錯。』僧人向後退了三步。田大士說：『錯。』僧人茫然不知所措。田大士說：『是你錯了，貧道也錯了。』僧人說：『未舉之前，早就知道錯了。』田大士指著膝蓋說：『正好吃棒。』僧人無話可說。田大士說：『如果到其他地方，要分明記住。』南嶽（Nanyue）下第二十六世：鄧尉持禪師的法嗣：杭州東明虛白慧旵禪師湖廣（Huguang）人。

【English Translation】 English version: He sat in the lotus position and wrote a verse saying: 'This old beggar, when will his teaching be finished? Upside down, letting it flow, whether saint or mortal, people do not know. Tut! Come, come, come. Go, go, go. The sea is still, the waves are calm, the wind is clear, and the moon is bright.' Then he passed away silently, at the age of sixty-eight, with fifty-five years as a monk. Successor of Zen Master Fanchang Jun: Zen Master Wuji Wu of Donglin Temple in Puzhou A person from Sichuan. Zen Master Chushan visited him and asked, 'Where have you lived for the past few years?' Zen Master Chushan said, 'The place where I live is vast and without a fixed location.' Zen Master Wuji Wu asked, 'What have you gained?' Zen Master Chushan said, 'Originally, nothing was lost, so what is there to gain?' Zen Master Wuji Wu said, 'Could it be that you learned it?' Zen Master Chushan said, 'There is not a single dharma, so where could it be learned from?' Zen Master Wuji Wu said, 'Have you fallen into emptiness?' Zen Master Chushan said, 'I am not even myself, so who falls into whose emptiness?' Zen Master Wuji Wu said, 'What is it ultimately like?' Zen Master Chushan said, 'The water is shallow and the rocks are exposed, the rain stops and the clouds disperse.' Zen Master Wuji Wu said, 'Don't talk nonsense. Even if the Buddha comes, it is not allowed to be unrestrained. You swallow the Tripitaka, manifesting hundreds of thousands of supernatural powers, but it is even more forbidden here.' Zen Master Chushan said, 'Although the abbot is guarding the important pass, it is still exhausting.' Zen Master Wuji Wu slapped his knee and said, 'Do you understand?' Zen Master Chushan then shouted. Zen Master Wuji Wu smiled and said, 'To be a good householder, one must be a prodigal son, so it is easier to correct things.' Zen Master Chushan covered his ears and walked out. Successor of Layman He Mi'an: Layman Su'an Tian of Yangzhou A monk asked, 'Which gate does the road to Mount Putuo (Putuo Mountain) lead out from?' Layman Tian said, 'Which gate did you enter from just now?' The monk said, 'What are you forcing people to do?' Layman Tian said, 'Look at your feet.' The monk looked up and took three steps forward. Layman Tian said, 'Wrong.' The monk took three steps back. Layman Tian said, 'Wrong.' The monk was at a loss. Layman Tian said, 'You are wrong, and this poor monk is also wrong.' The monk said, 'Before you even spoke, I already knew I was wrong.' Layman Tian pointed to his knee and said, 'It's just right for a beating.' The monk was speechless. Layman Tian said, 'If you go to other places, remember clearly.' Twenty-sixth Generation under Nanyue: Successor of Zen Master Deng Wei Chi: Zen Master Dongming Xubai Huichan of Hangzhou A person from Huguang.

王氏子。年十四。禮丹陽妙覺寺湛然落髮。一日作務次。然問曰。汝在此作甚麼。師曰。切蘿蔔。然曰。汝只會切蘿蔔。師曰。也會殺人。然引頸與師。師曰。降將不斬。值然住疏山。聞松隱唱道云間。即往咨扣。因睹松有省。后見寶藏。具陳悟因。藏叱之。師乃發憤忘食。至第二夜。驀然徹法源底。偈曰。一拳打破太虛空。百億須彌不露蹤。借問箇中誰是主。扶桑涌出一輪紅。師受囑。后至安溪設關。三十餘年影不出山。道風揚播。宿衲爭趨座下。示眾曰。株守林泉三十載。一條拄杖兩眉橫。去來不用纖毫力。試問水云會。未曾付海舟法。升座曰。瞿曇有意向誰傳。迦葉無端開笑顏。到此豈容七佛長。文殊面赤也茫然。今朝好笑東明事。千古令人費吐涎。幸得海公忘我我。濟宗一脈續綿綿。擲下拄杖曰。千斤擔子方全付。玄要如今拄杖談。以拂子擊三下。下座。宣德辛酉六月二十七日。有去世意。眾請留偈。師曰。一大藏教。無人看著。爭得這幾句閑言語。越二日。趺坐而逝。塔于安溪東塢。

壽昌來禪師法嗣

建寧府天界山雪骨會中禪師

大闡參師。示偈曰。萬緣都競起。放下莫驚寒。但把河沙法。收歸作一團。掀翻諸障礙。打破五陰關。戰退魔軍陣。干戈罷卻閑。闡有省。師贊曰。的是金毛

【現代漢語翻譯】現代漢語譯本：王氏之子，十四歲時，在丹陽妙覺寺拜湛然為師剃度出家。一天，他在幹活的時候，湛然問他：『你在這裡做什麼？』徒弟回答：『切蘿蔔。』湛然說：『你只會切蘿蔔嗎？』徒弟說：『也會殺人。』湛然伸出脖子給他砍。徒弟說：『投降的將領不斬殺。』後來，湛然住在疏山，聽到松隱在云間弘揚佛法，就前去請教。因為見到松隱而有所領悟。之後，他去見寶藏，詳細陳述了自己領悟的因由。寶藏呵斥了他。於是，他發憤忘食，到了第二天晚上，忽然徹底領悟了法源的根本。他作偈說：『一拳打破太虛空，百億須彌不露蹤。借問箇中誰是主，扶桑涌出一輪紅。』他接受了湛然的囑託，後來到安溪設立關卡，三十多年沒有走出山。他的道風廣為傳播，很多老修行都爭相到他座下求教。他開示大眾說：『株守林泉三十載，一條拄杖兩眉橫。去來不用纖毫力，試問水云會。』未曾傳授海舟佛法。升座說法時，他說：『瞿曇（Gautama，釋迦牟尼佛）有意向誰傳？迦葉（Kāśyapa，摩訶迦葉，釋迦牟尼的大弟子）無端開笑顏。到此豈容七佛長，文殊（Mañjuśrī，文殊菩薩）面赤也茫然。今朝好笑東明事，千古令人費吐涎。幸得海公忘我我，濟宗一脈續綿綿。』說完，他扔下拄杖說：『千斤擔子方全付，玄要如今拄杖談。』用拂子擊打三下，然後下座。宣德辛酉年六月二十七日，他有去世的意願。大眾請求他留下偈語。他說：『一大藏教，無人看著。爭得這幾句閑言語。』過了兩天，他跏趺而坐，去世了。他的塔建在安溪東塢。

壽昌來禪師的法嗣

建寧府天界山雪骨會中禪師

大闡參禪師，示偈說：『萬緣都競起，放下莫驚寒。但把河沙法，收歸作一團。掀翻諸障礙，打破五陰關。戰退魔軍陣，干戈罷卻閑。』大闡有所領悟。禪師讚歎說：『的是金毛。』

【English Translation】 English version: A son of the Wang family, at the age of fourteen, was tonsured under Chanran at Miaojue Temple in Danyang. One day, while he was working, Chanran asked him, 'What are you doing here?' The disciple replied, 'Chopping radishes.' Chanran said, 'Is that all you can do, chop radishes?' The disciple said, 'I can also kill people.' Chanran stretched out his neck for him to chop. The disciple said, 'A surrendered general is not to be killed.' Later, Chanran lived at Shushan and heard Songyin propagating the Dharma in Yunjian, so he went to consult him. Because he saw Songyin, he had some understanding. After that, he went to see Baozang and explained in detail the reasons for his understanding. Baozang scolded him. Thereupon, he became determined and forgot to eat. By the second night, he suddenly thoroughly understood the source of the Dharma. He composed a verse saying, 'One punch shatters the great void, a hundred billion Sumerus (Mount Sumeru, the central world-mountain in Buddhist cosmology) leave no trace. I ask, who is the master within? A red sun rises from Fusang (ancient name for Japan, associated with the rising sun).' He accepted Chanran's entrustment and later established a barrier in Anxi, not leaving the mountain for more than thirty years. His Dharma style spread widely, and many old practitioners vied to come to his seat to seek instruction. He instructed the assembly, saying, 'Dwelling in the forest and springs for thirty years, a staff lies across my eyebrows. Coming and going requires no effort. Try asking the Shuiyun assembly.' He never transmitted the Dharma to Haizhou. When ascending the seat to preach, he said, 'Gautama (Śākyamuni Buddha) intentionally transmitted to whom? Kāśyapa (Mahākāśyapa, one of the principal disciples of the Buddha) smiled for no reason. Arriving here, how can the seven Buddhas be long? Mañjuśrī (Mañjuśrī Bodhisattva) is also red-faced and bewildered. Today, the affairs of Dongming are laughable, causing people to waste saliva for thousands of years. Fortunately, Master Hai has forgotten my self, and the lineage of the Ji school continues unbroken.' After speaking, he threw down his staff and said, 'A thousand-pound burden is now fully entrusted, the profound essentials are now discussed with the staff.' He struck three times with the whisk and then descended from the seat. On the twenty-seventh day of the sixth month of the Xinyou year of Xuande, he had the intention to pass away. The assembly requested him to leave a verse. He said, 'A great collection of teachings, no one is watching. Why contend over these few idle words?' Two days later, he sat in the lotus position and passed away. His pagoda was built in Dongwu, Anxi.

Dharma successor of Zen Master Lai of Shouchang

Zen Master Xuegu Huizhong of Tianjie Mountain in Jianning Prefecture

Great Chan consulted the Zen master, who showed him a verse saying, 'All myriad conditions arise in competition, letting go, do not be startled by the cold. Simply take the Dharma of the Ganges sands and gather it into one mass. Overturn all obstacles, break through the five skandha (the five aggregates of existence) barriers. Repel the demonic armies, cease the warfare and be at leisure.' Great Chan had an awakening. The Zen master praised him, saying, 'Truly, it is a golden-haired lion.'

親出窟。法輪早轉入廛來。一聲卒地遙空吼。野獸聞知腦裂開。

東林悟禪師法嗣

成都府東山天成寺楚山紹琦禪師

唐安雷氏子。初詣玄極通。學出世法。后謁無際。示以無字公案。偶聞板鳴。礙膺冰泮。往見際。際曰。還我無字意來。師曰。者僧問處偏多事。趙老何曾涉所思。信口一言都吐露。翻成特地使人疑。曰如何是汝不疑處。師曰。青山綠水。燕語鶯啼。歷歷分明。更疑何事。曰未在更道。師曰。頭頂虛空。腳踏實地。際曰。亦未在。師乃禮拜。際曰。如是如是。住投子。僧問。遠離皖山。來據投子。海眾臨筵。請師祝聖。師曰。鼎內長生篆。峰頭不老松。曰祝聖已蒙師的旨。投子家風事若何。師曰。提瓶穿市過。不是賣油翁。曰只如祖師道。不許夜行。投明須到。還端的也無。師曰。雖然眼裡有筋。爭奈舌頭無骨。曰趙州道。我早侯白。更有侯黑。意作么生。師曰。不因弓矢盡。未肯豎降旗。師入園。見園頭縛冬瓜架。師指冬瓜曰。者個無口。因甚長如許多大。頭曰。某甲不曾怠惰一時。師曰。你主人公。還替你出些氣力也無。頭曰。全靠他力。師曰。請來與老僧相見。頭禮拜。師曰。猶是奴兒婢子在。頭拈篾縛冬瓜架。師呵呵大笑。回顧侍僧曰。菜園有蟲成化。九年三月望日。示微

【現代漢語翻譯】現代漢語譯本親身走出窟穴。法輪早已轉動進入世間。一聲突然的巨吼響徹天空，野獸聽聞都腦裂而死。

東林悟禪師的法嗣

成都府東山天成寺的楚山紹琦禪師

是唐安雷氏之子。起初拜訪玄極通禪師，學習出世之法。後來參謁無際禪師，無際禪師用『無』字公案來開示他。一次偶然聽到板聲，頓覺胸懷如冰消融。前往拜見無際禪師，無際禪師說：『還我無字意來。』禪師說：『這僧人問處偏偏多事，趙州老人何曾涉及思慮？信口一說全都吐露，反而特地使人疑惑。』無際禪師說：『如何是你沒有疑惑的地方？』禪師說：『青山綠水，燕語鶯啼，歷歷分明，更疑惑什麼？』無際禪師說：『還未到，再說。』禪師說：『頭頂虛空，腳踏實地。』無際禪師說：『也未到。』禪師於是禮拜。無際禪師說：『如是如是。』禪師住持投子寺時，有僧人問：『遠離皖山，來到投子寺，海眾聚集，請禪師祝聖。』禪師說：『鼎內長生篆，峰頭不老松。』僧人說：『祝聖已蒙禪師的旨意，投子寺的家風如何？』禪師說：『提瓶穿市過，不是賣油翁。』僧人說：『只如祖師道，不許夜行，投明須到，還確實是這樣嗎？』禪師說：『雖然眼裡有筋，爭奈舌頭無骨。』僧人說：『趙州禪師道，我早侯白，更有侯黑，意作么生？』禪師說：『不因弓矢盡，未肯豎降旗。』禪師進入菜園，看見園頭正在搭冬瓜架。禪師指著冬瓜說：『這個沒有口，為什麼長得這麼大？』園頭說：『我沒有一時怠惰。』禪師說：『你主人公，還替你出些氣力嗎？』園頭說：『全靠他力。』禪師說：『請來與老僧相見。』園頭禮拜。禪師說：『猶是奴兒婢子在。』園頭拿起竹篾繼續搭冬瓜架。禪師呵呵大笑，回頭對侍者說：『菜園有蟲成化。』九年三月望日，示寂。

【English Translation】 English version He emerged from the cave himself. The Dharma wheel had already turned and entered the world. A sudden roar echoed through the empty sky, causing the beasts to hear it and their brains to burst open.

Successor of Chan Master Donglin Wu

Chan Master Chushan Shaoqi of Tiancheng Temple on Dongshan Mountain in Chengdu Prefecture

He was the son of the Lei family of Tang'an. Initially, he visited Chan Master Xuanji Tong to study the Dharma of transcending the world. Later, he visited Wuji Chan Master, who instructed him with the 'Wu' (無, meaning 'no' or 'nothing') koan. Once, he accidentally heard the sound of a board, and his mind felt like ice melting. He went to see Wuji Chan Master, who said, 'Return the meaning of 'Wu' to me.' The Chan Master said, 'This monk asks too many questions; Elder Zhaozhou (趙州) never involved himself in such thoughts. Speaking whatever comes to mind reveals everything, but instead, it deliberately makes people doubt.' Wuji Chan Master said, 'What is the place where you have no doubt?' The Chan Master said, 'Green mountains and clear waters, the warbling of swallows and the chirping of orioles, are all distinctly clear. What is there to doubt?' Wuji Chan Master said, 'Not yet, say more.' The Chan Master said, 'The head tops the empty sky, and the feet tread on solid ground.' Wuji Chan Master said, 'Still not yet.' The Chan Master then bowed. Wuji Chan Master said, 'Thus it is, thus it is.' When the Chan Master was the abbot of Touzi Temple, a monk asked, 'Having left Wan Mountain and come to Touzi Temple, the assembly gathers, please may the Chan Master offer blessings to the Emperor.' The Chan Master said, 'The seal of longevity within the cauldron, the pine on the peak never ages.' The monk said, 'The blessings have already received the Chan Master's intention, what is the family style of Touzi Temple?' The Chan Master said, 'Carrying a bottle through the market, not an oil vendor.' The monk said, 'Just as the Patriarch said, 'No night travel is allowed; one must arrive by dawn.' Is this truly so?' The Chan Master said, 'Although the eyes have tendons, the tongue has no bones.' The monk said, 'Chan Master Zhaozhou said, 'I was Hou Bai (侯白) early on, and even more so Hou Hei (侯黑).' What is the meaning of this?' The Chan Master said, 'Not because the bows and arrows are exhausted, would one willingly raise the flag of surrender.' The Chan Master entered the vegetable garden and saw the gardener building a trellis for the winter melons. The Chan Master pointed at the winter melon and said, 'This one has no mouth, why does it grow so big?' The gardener said, 'I have not been idle for a moment.' The Chan Master said, 'Does your master put in some effort for you?' The gardener said, 'Entirely relying on his power.' The Chan Master said, 'Please bring him to meet the old monk.' The gardener bowed. The Chan Master said, 'Still a servant boy.' The gardener picked up bamboo strips and continued to build the winter melon trellis. The Chan Master laughed heartily and turned to the attendant, saying, 'The vegetable garden has insects transforming.' On the fifteenth day of the third month of the ninth year, he passed away.

疾。眾請師末後句。師展兩手曰。會么。曰不會。復曰。今年今日。推車撞壁。撞倒虛空。青天霹靂。呵呵呵。泥牛吞卻老龍珠。澄澄性海漚花息。遂安詳而逝。

太平府八峰山廣善寶月潭禪師

付大慧偈曰。乾坤雖大不能藏。日月雖明難逾光。紹續慧燈常不滅。流傳千古繼諸方。

南京太崗月溪澄禪師

付法偈曰。心即能知心。法即可知法。今所付法心。非心亦非法。

伏牛山物外圓信禪師

金臺高氏子。依無際參究。后得灑脫。偈曰。崑崙倒跨清風舞。澗底泥牛斗石虎。磕著蒼松眼上眉。蟭螟踏破虛空肚。

重慶府西禪雪峰瑞禪師

天奇參師。問無字話。奇移時方覺。答曰。澗底頑冰吞宇宙。性湖明月匝天寒。師大喝曰。汝還有嫌凡愛聖底心。掃妄求真底見。奇曰。是。師曰。汝若嫌凡愛聖。斷般若之善根。你若掃妄求真。絕諸佛之命脈。震聲又喝曰。真又是誰。妄又是誰。凡又是誰。聖又是誰。奇豁然。

浮山古庭善堅禪師

滇之昆明人。參一歸何處話。一日定中聞僧曰。見無所見即真見。忽頓然脫落。后至隆恩。見無際。機語相投。一日禮辭。際曰。子向甚麼處去。師曰。十字街頭。喝佛罵祖去。際曰。子再來么。師曰。不違和尚尊顏。脫開

【現代漢語翻譯】疾重時，眾人請示禪師最後的開示。禪師張開雙手說：『會了嗎？』眾人說：『不會。』禪師又說：『今年今日，推車撞壁，撞倒虛空，青天霹靂。呵呵呵。泥牛吞卻老龍珠，澄澄性海漚花息。』於是安詳地去世。

太平府八峰山廣善寶月潭禪師

付法給大慧的偈語說：『乾坤雖大不能藏，日月雖明難逾光。紹續慧燈常不滅，流傳千古繼諸方。』

南京太崗月溪澄禪師

付法偈語說：『心即能知心，法即可知法。今所付法心，非心亦非法。』

伏牛山物外圓信禪師

金臺高氏之子，依止無際禪師參究，後來得到灑脫。偈語說：『崑崙倒跨清風舞，澗底泥牛斗石虎。磕著蒼松眼上眉，蟭螟踏破虛空肚。』

重慶府西禪雪峰瑞禪師

天奇禪師參訪雪峰瑞禪師，問『無』字話頭。天奇禪師過了一段時間才覺悟，回答說：『澗底頑冰吞宇宙，性湖明月匝天寒。』雪峰瑞禪師大喝一聲說：『你還有嫌凡愛聖的心，掃妄求真的見解嗎？』天奇禪師說：『是。』雪峰瑞禪師說：『你若嫌凡愛聖，斷般若（prajna，智慧）之善根。你若掃妄求真，絕諸佛之命脈。』震聲又喝道：『真又是誰？妄又是誰？凡又是誰？聖又是誰？』天奇禪師豁然開悟。

浮山古庭善堅禪師

滇之昆明人，參『一歸何處』話頭。一日定中聽到僧人說：『見無所見即真見。』忽然頓然脫落。後來到隆恩，見到無際禪師，機鋒言語相互投合。一日告辭，無際禪師問：『你向什麼地方去？』善堅禪師說：『十字街頭，喝佛罵祖去。』無際禪師問：『你再來嗎？』善堅禪師說：『不違和尚尊顏，脫開。』

【English Translation】 When he was seriously ill, the assembly asked the master for his final words. The master spread out both hands and said, 'Do you understand?' They said, 'No.' He further said, 'This year, today, pushing a cart撞壁 (zhuàng bì, crashing into a wall),撞倒虛空 (zhuàng dǎo xūkōng, crashing down the void),青天霹靂 (qīngtiān pīlì, a thunderbolt from a clear sky). Ha ha ha. A mud ox swallows the old dragon pearl, the clear nature-sea's bubble-flowers cease.' Then he passed away peacefully.

Chan Master Baoyue Tan of Guangshan on Mount Bafeng in Taiping Prefecture

The verse given to Dahui says: 'Though heaven and earth are vast, they cannot conceal it. Though the sun and moon are bright, they can hardly surpass its light. Continuing the lamp of wisdom, it is forever unextinguished, flowing through the ages, succeeding in all directions.'

Chan Master Yuexi Cheng of Taigang in Nanjing

The Dharma transmission verse says: 'Mind can know mind, Dharma can know Dharma. The mind of the Dharma I now transmit is neither mind nor Dharma.'

Chan Master Wuwai Yuanxin of Mount Funiu

A son of the Gao family of Jintai, he relied on Wuji (name of a Chan master) to investigate. Later, he attained liberation. His verse says: 'Kunlun倒跨 (dǎo kuà, straddles upside down) and dances in the clear wind, a mud ox fights a stone tiger at the bottom of the ravine. Striking the eyebrows on the eyes of an old pine, a gnat breaks open the belly of the void.'

Chan Master Xuefeng Rui of Xichan in Chongqing Prefecture

Tianqi (name of a Chan practitioner) visited the master and asked about the 'Wu' (無, mu, no, nothingness) word. After some time, Tianqi realized and answered, 'Stubborn ice at the bottom of the ravine swallows the universe, the bright moon of the nature-lake is cold throughout the sky.' The master shouted loudly, 'Do you still have a mind that dislikes the ordinary and loves the holy, a view that sweeps away delusion and seeks truth?' Tianqi said, 'Yes.' The master said, 'If you dislike the ordinary and love the holy, you cut off the good roots of prajna (般若, wisdom). If you sweep away delusion and seek truth, you sever the lifeblood of all Buddhas.' With a thunderous voice, he shouted again, 'Who is truth? Who is delusion? Who is the ordinary? Who is the holy?' Tianqi suddenly awakened.

Chan Master Gutin Shanjian of Mount Fushan

A man from Kunming in Yunnan, he investigated the topic 'Where does the One return?' One day, in samadhi, he heard a monk say, 'Seeing no seeing is true seeing.' Suddenly, he was completely liberated. Later, he went to Longen and met Master Wuji, where their words and intentions matched. One day, he bid farewell. Wuji asked, 'Where are you going?' The master said, 'To the crossroads, to scold the Buddha and curse the patriarchs.' Wuji asked, 'Will you come again?' The master said, 'Not violating the venerable countenance of the abbot, I break free.'

法浮山。

南嶽下二十七世

東明旵禪師法嗣

杭州東明海舟普慈禪師

蘇州常熟錢氏子。世宗儒業。出家于破山。聽講楞嚴。至但有言說都無實義處。有疑。往謁萬峰。峰問。何來。師曰。常熟。峰曰。到此何為。師舉前話求示。峰劈頭兩棒曰。只者是實義。師有省。遂結廬洞庭山塢。後有一僧。呵其見解未忘。師即謁東明。一日明問。曾見人否。師曰。見萬峰。明曰。萬峰即今在什麼處。師惘然。明曰。恁么則何曾見萬峰。歸寮。三晝夜寢食俱忘。偶琉璃燈墮地。忽然大悟。詣呈悟繇。明曰。老阇黎。承嗣萬峰去。師曰。和尚為我打徹。豈得承嗣萬峰。明乃出關。升座付法。未幾。明遷化。師留繼席。示眾。舉趙州到黃檗。檗見來。便閉方丈門。州入法堂叫曰。救火救火。檗開門捉住曰。道道。州曰。賊過後張弓。師曰。此二老。疑殺天下人。時有僧問。和尚疑個什麼。師曰。捉賊不著被賊笑。曰和尚也須具眼始得。師便打。僧禮拜。師頌曰。一擒一縱二施能。戟去槍來兩陣陳。彼此機關誰識得。至今疑殺李將軍。示春。舉僧問睦州。一言道盡時如何。州曰。老漢在你缽囊里。師曰。看。這僧如出林虎。睦州輕輕收入重網深坑埋卻。僧問。如何是重網深坑處。師曰。禮拜了向汝說。僧拜

【現代漢語翻譯】現代漢語譯本法浮山。

南嶽下二十七世

東明旵禪師法嗣

杭州東明海舟普慈禪師

蘇州常熟錢氏之子。世代以儒學為業。後來在破山出家，聽講《楞嚴經》。當聽到『但有言說都無實義』之處時，心中產生疑問。於是前去拜見萬峰禪師（禪師名號）。萬峰禪師問：『從哪裡來？』禪師回答：『常熟。』萬峰禪師問：『到這裡來做什麼？』禪師舉出之前聽講《楞嚴經》時的疑問，請求開示。萬峰禪師劈頭就打了兩棒，說：『這就是實義。』禪師有所領悟，於是就在洞庭山塢結廬而居。後來有一位僧人，批評他的見解還沒有忘卻。禪師於是去拜見東明禪師（禪師名號）。一天，東明禪師問：『你曾經見過萬峰禪師嗎？』禪師回答：『見過萬峰禪師。』東明禪師問：『萬峰禪師現在在哪裡？』禪師茫然不知所措。東明禪師說：『這樣說來，你何曾見過萬峰禪師？』禪師回到自己的寮房，三天三夜寢食難安。偶然間，琉璃燈掉在地上，忽然大悟。於是前去呈述自己所悟到的道理。東明禪師說：『你這個老修行，應該去繼承萬峰禪師的衣缽。』禪師說：『和尚您為我徹底開悟，我怎麼能去繼承萬峰禪師的衣缽呢？』東明禪師於是出關，升座傳法。沒過多久，東明禪師圓寂。禪師留下來繼承了他的席位。禪師向大眾開示說，舉趙州禪師（禪師名號）去拜見黃檗禪師（禪師名號）的公案。黃檗禪師一見趙州禪師前來，就把方丈的門關了起來。趙州禪師進入法堂大叫：『救火！救火！』黃檗禪師打開門抓住趙州禪師，說：『說！說！』趙州禪師說：『賊過後才張弓。』禪師說：『這兩位老禪師，讓天下人都疑惑不解。』當時有一位僧人問：『和尚您疑惑什麼？』禪師說：『捉賊沒捉著，反被賊嘲笑。』僧人說：『和尚您也需要具備眼力才行。』禪師就打了他。僧人禮拜。禪師作頌說：『一擒一縱，二者都施展了手段，戟來槍往，兩陣對壘。彼此的機關，有誰能夠識得？至今還讓李將軍疑惑不解。』春天開示時，禪師舉僧人問睦州禪師（禪師名號）的公案：『一言道盡時如何？』睦州禪師說：『老漢在你缽囊里。』禪師說：『看，這位僧人就像出林的猛虎，睦州禪師輕輕地就把他收入重網深坑埋卻。』僧人問：『如何是重網深坑處？』禪師說：『禮拜了再向你說。』僧人禮拜。

【English Translation】 English version Mount Fa Fu.

Twenty-seventh Generation under Nan Yue

Dharma Successor of Chan Master Dongming Chan

Chan Master Puchi of Haizhou, Dongming, Hangzhou

A son of the Qian family of Changshu, Suzhou, who were Confucian scholars for generations. He became a monk at Poshan, listening to lectures on the Shurangama Sutra. When he heard the part about 'mere words without real meaning,' he had doubts. He went to visit Wanfeng (Chan Master's name). Wanfeng asked, 'Where do you come from?' The Master replied, 'Changshu.' Wanfeng said, 'What have you come here for?' The Master raised the previous question and asked for guidance. Wanfeng struck him twice on the head, saying, 'This is the real meaning.' The Master had an awakening and then built a hut in the W塢 of Dongting Mountain. Later, a monk criticized his views as not yet forgotten. The Master then visited Dongming (Chan Master's name). One day, Ming asked, 'Have you ever seen anyone?' The Master said, 'I have seen Wanfeng.' Ming said, 'Where is Wanfeng now?' The Master was at a loss. Ming said, 'In that case, you have never seen Wanfeng.' Returning to his room, he forgot to eat and sleep for three days and nights. By chance, a glass lamp fell to the ground, and he suddenly had a great enlightenment. He went to present his enlightenment. Ming said, 'Old monk, go and inherit Wanfeng.' The Master said, 'The Master has thoroughly enlightened me; how can I inherit Wanfeng?' Ming then left the retreat and ascended the seat to transmit the Dharma. Not long after, Ming passed away. The Master stayed to succeed him. Addressing the assembly, he cited Zhao Zhou (Chan Master's name) visiting Huangbo (Chan Master's name). When Huangbo saw him coming, he closed the door of his room. Zhou entered the Dharma Hall and shouted, 'Fire! Fire!' Huangbo opened the door, grabbed him, and said, 'Speak! Speak!' Zhou said, 'Drawing the bow after the thief has gone.' The Master said, 'These two old men confuse the world.' At that time, a monk asked, 'What is the Master confused about?' The Master said, 'Not catching the thief but being laughed at by the thief.' The monk said, 'The Master must have eyes to see.' The Master then hit him. The monk bowed. The Master composed a verse, saying, 'One captures, one releases, both display their skills. Spears go, lances come, two arrays are set up. Who can recognize the mechanisms of each other? To this day, it still confuses General Li.' When giving instructions in the spring, the Master cited the case of a monk asking Muzhou (Chan Master's name), 'What is it like when one word says it all?' Muzhou said, 'The old man is in your alms bowl.' The Master said, 'Look, this monk is like a tiger coming out of the forest; Muzhou gently takes him into a heavy net and buries him in a deep pit.' The monk asked, 'What is the place of the heavy net and deep pit?' The Master said, 'Bow and I will tell you.' The monk bowed.

起。又問。師哭曰。我爺[口邪]我娘[口邪]。僧罔措。師打曰。不會出去。別時再來。頌曰。問人容易會機難。只在渠儂彈指間。缽里哭聲如悟得。千七百則一齊穿。示眾。舉僧問投子。依稀似半月。彷彿若三星。乾坤收不得。師於何處明。子曰。道什麼。僧曰。想師只有湛水之波。且無滔天之浪。子曰。閑言語。師曰。這僧文辭燦爛。投子本分提持。若是濟下兒孫。痛打一頓逐出。復頌曰。中宮夜靜百花香。欲卷珠簾春恨長。斜抱三星光並日。朦朧樹色隱昭陽。景泰元年示寂。說偈曰。九十六年於世。七十四載為僧。中間多少誵訛。一見東明消殞。以拂子打圓相曰。釋迦至我。六十二世。有不可數老和尚。多向這裡安身。咄。泊然而逝。全身塔于本山之左。

天界中禪師法嗣

邵武府君峰大闡慧通禪師

建寧政和邵氏子。出家斗峰。初參周山主。閉關巖頭庵。次參雪骨。一夕有省。即呈偈曰。手把清風斧。毗盧頂破開。三千諸佛法。一串串將來。骨肯之。成化癸巳秋。抵燕京。中官黃高。為師建寺。奏上賜名正法。開堂日。僧問。無眼人如何吹得笛響。師曰。禮拜著。向汝道。僧禮拜。師曰。響也響也豈得無眼。僧豁然。后住君峰。弘治十四年二月十七日。辭世偈曰。人生七十古來稀。

【現代漢語翻譯】現代漢語譯本：又問。禪師哭著說：『我的爺爺呀，我的奶奶呀！』僧人不知所措。禪師打他說：『不會就出去，下次再來！』頌詞說：『問人容易，會機鋒難，就在他彈指之間。缽里的哭聲如果能領悟，一千七百則公案一齊穿透。』禪師向大眾開示，舉例說：有僧人問投子禪師：『依稀好像半個月亮，彷彿像是三顆星星，天地都容納不下，禪師在哪裡明白的？』投子禪師說：『說什麼？』僧人說：『想禪師只有平靜水面的波浪，沒有滔天巨浪。』投子禪師說：『多餘的話！』禪師說：『這僧人文辭華麗，投子禪師本來就應該這樣提持。如果是臨濟宗的子孫，就痛打一頓趕出去！』又作頌說：『中宮夜晚寂靜百花香，想要捲起珠簾，春天的遺憾綿長。斜抱著三星，光芒與太陽並列，朦朧的樹色掩映著昭陽殿。』景泰元年圓寂，留下偈語說：『九十六年活在世上，七十四年做了和尚。中間多少差錯，一見到東明就消散了。』用拂塵打了個圓圈說：『從釋迦牟尼佛到我，是第六十二世。有數不清的老和尚，大多在這裡安身。』呵斥一聲，安然去世。全身塔葬在本山的左邊。

天界中禪師的法嗣

邵武府君峰大闡慧通禪師

是建寧政和邵氏的兒子。在斗峰出家。最初參拜周山主。在巖頭庵閉關。後來參拜雪骨，一天晚上有所領悟，就呈上偈語說：『手拿清風斧，把毗盧（Vairochana，佛的法身）的頭頂劈開。三千諸佛的法，一串串地拿過來。』雪骨禪師認可了他。成化癸巳年秋天，到達燕京。中官黃高，為禪師建造寺廟，上奏皇帝賜名正法。開堂那天，僧人問：『沒有眼睛的人，怎麼能吹響笛子？』禪師說：『禮拜著，告訴你。』僧人禮拜。禪師說：『響也響也，豈能沒有眼睛？』僧人豁然開悟。後來住在君峰，弘揚佛法。弘治十四年二月十七日，辭世偈語說：『人生七十古來稀。』

【English Translation】 English version: Again, he asked. The master cried, 'My grandpa! My grandma!' The monk was at a loss. The master hit him and said, 'If you don't understand, get out and come back later!' A verse says, 'It's easy to ask, but difficult to grasp the opportunity, it's all in his finger snap. If you can understand the crying in the bowl, you'll penetrate all seventeen hundred cases at once.' The master addressed the assembly, citing an example: A monk asked Zen Master Touzi (T'ou-tzu): 'Faintly like a half-moon, vaguely like three stars, heaven and earth cannot contain it, where does the master understand it?' Zen Master Touzi said, 'What are you saying?' The monk said, 'I think the master only has the waves of calm water, not the滔天巨浪 (tāo tiān jù làng, overwhelming waves).' Zen Master Touzi said, 'Idle words!' The master said, 'This monk's writing is brilliant, Zen Master Touzi should have upheld it this way. If it were a descendant of the Linji (Rinzai) sect, I would beat him severely and drive him out!' He also composed a verse: 'In the quiet night of the central palace, the fragrance of a hundred flowers, wanting to roll up the pearl curtain, the regret of spring is long. Leaning on the three stars, their light parallels the sun, the hazy tree color hides the Zhaoyang Palace.' He passed away in the first year of Jingtai, leaving a verse saying, 'Ninety-six years living in the world, seventy-four years as a monk. How many mistakes in between, disappear upon seeing Dongming.' He struck a circle with his whisk and said, 'From Shakyamuni Buddha to me, is the sixty-second generation. There are countless old monks, mostly settling here.' He shouted, and passed away peacefully. His whole body was buried in a pagoda to the left of the mountain.

Successors of Zen Master Tianjie

Zen Master Huìtōng (Hui-t'ung) of Jūnfēng (Chun-feng) Mountain in Shaowu Prefecture

He was the son of the Shao family of Jianning Zhenghe. He became a monk at Doufeng. He first visited Master Zhou Shan. He secluded himself at Yantou Hermitage. Later, he visited Xuegu (Hsueh-ku), and one night he had an awakening, so he presented a verse saying, 'Holding the clear wind axe, splitting open the top of Vairochana's head. The Dharma of the three thousand Buddhas, bringing them over in strings.' Xuegu approved of him. In the autumn of the year Gui Si of Chenghua, he arrived in Yanjing. The eunuch Huang Gao built a temple for the master, and petitioned the emperor to grant the name Zhengfa. On the day of the opening ceremony, a monk asked, 'How can a blind person play the flute?' The master said, 'Bow down and I'll tell you.' The monk bowed. The master said, 'It sounds, it sounds, how can there be no eyes?' The monk suddenly awakened. Later, he lived in Junfeng, propagating the Dharma. On the seventeenth day of the second month of the fourteenth year of Hongzhi, he left a farewell verse saying, 'It is rare for a person to live to seventy since ancient times.'

更添一歲也希奇。若問老僧何處去。太虛裡面笑嘻嘻。沐浴而化。

天成琦禪師法嗣

襄陽府大云興禪師

隨楚山下山。回至途中。性空。本潔。毒庵三人來迎。山曰。你道我甚麼處去來。空曰。知和尚去處也。潔曰。今朝天色晴暖。庵曰。和尚登山不易。山顧師曰。汝作么生。師曰。大眾久立。請師回寺。山曰。那裡是寺。師曰。鐘聲響得好。山笑曰。頭角彷彿。鼻孔一般。到家各與三十拄杖。眾同禮一拜。山轉身便行。

𣵠州金山寶禪師

參楚山。山問。面南觀北斗。低迴看青天。此語明甚麼邊事。師曰。和尚合卻口好。山曰。未在。師曰。瞞別人即得。山曰。差別用處。非智眼不能無惑。子欲洞明佛祖真宗。須具透關正眼。未審。如何是透關正眼。師振威一喝。山曰。具得正眼。當明向上一機。如何是向上一機。師曰。青天日卓午。山曰。猶未夢見在。師曰。木人拈玉線。石女度金針。山曰。從上佛祖不傳之妙。子作么生領會。師近前禮拜。山曰。轉身一句。速道將來。師曰。雨添山色秀。風來草影移。山擬拈拄杖。師一喝拂袖而出。山曰。放子三十棒。師復回近前合掌曰。謝和尚垂慈。深錐痛劄。山曰。子雖有滔天之浪。且無湛水之波。師叉手默然。山曰。如是如是。

【現代漢語翻譯】現代漢語譯本：又增添了一歲，真是稀奇。若要問老僧我將去向何方，就在這空曠的太虛之中，笑嘻嘻地沐浴圓寂。

天成琦禪師的法嗣

襄陽府大云興禪師

跟隨楚山禪師下山，返回途中，性空（指人名），本潔（指人名），毒庵（指人名）三人前來迎接。楚山禪師問道：『你們說我從什麼地方回來？』性空答道：『知道和尚您的去處。』本潔說：『今天天氣晴朗溫暖。』毒庵說：『和尚您登山不容易。』楚山禪師看著禪師（指大云興禪師）問道：『你又怎麼說？』禪師答道：『大眾站立很久了，請師父您回寺。』楚山禪師問道：『哪裡是寺？』禪師答道：『鐘聲響得好。』楚山禪師笑著說：『（你們的見解）頭角還算有點模樣，鼻孔也還算像那麼回事，回到寺里每人賞你們三十拄杖。』眾人一同行禮一拜，楚山禪師轉身便走。

𣵠州金山寶禪師

參拜楚山禪師。楚山禪師問道：『面朝南看北斗星，回頭看青天。』這句話說明什麼？禪師答道：『和尚您還是閉嘴的好。』楚山禪師說：『還不到時候。』禪師說：『瞞別人還可以。』楚山禪師說：『（對這句話的）差別運用，不是有智慧的眼睛不能沒有疑惑。你想要徹底明白佛祖的真宗，必須具備透徹的關隘的正眼。』不知道，什麼是透徹關隘的正眼？禪師威嚴地一喝。楚山禪師說：『具備了正眼，應當明白向上的一機（指禪機）。什麼是向上的一機？』禪師答道：『青天白日正中午。』楚山禪師說：『你還沒做夢呢。』禪師說：『木人拿著玉線，石女穿金針。』楚山禪師說：『從上代佛祖不傳的微妙之處，你是怎麼領會的？』禪師走上前去禮拜。楚山禪師說：『轉身一句，快說來聽聽。』禪師答道：『雨後山色更加秀麗，風來草影搖動。』楚山禪師想要拿起拄杖，禪師一喝，拂袖而去。楚山禪師說：『放你三十棒。』禪師又回來，走上前合掌說道：『感謝和尚您的慈悲，深刻的錐刺，痛切的扎入。』楚山禪師說：『你雖然有滔天巨浪的氣勢，卻沒有平靜水面的波瀾。』禪師叉手沉默不語。楚山禪師說：『如是，如是。』

【English Translation】 English version: Adding another year is also a wonder. If you ask this old monk where he is going, he is laughing heartily in the void, bathing and transforming (passing away).

Successor of Chan Master Tiancheng Qi

Chan Master Dayun Xing of Xiangyang Prefecture

He followed Chan Master Chushan down the mountain. On the way back, Xingkong (name of a person), Benjie (name of a person), and Duan (name of a person) came to greet him. Chushan said, 'What do you say, where did I come from?' Xingkong said, 'I know where the Abbot is coming from.' Benjie said, 'Today the weather is clear and warm.' Duan said, 'It is not easy for the Abbot to climb the mountain.' Chushan looked at the Master (referring to Chan Master Dayun Xing) and said, 'What do you say?' The Master replied, 'The assembly has been standing for a long time, please Abbot return to the temple.' Chushan said, 'Where is the temple?' The Master replied, 'The sound of the bell rings well.' Chushan laughed and said, 'The horns and head are somewhat similar, and the nostrils are generally the same. When you get home, each of you will receive thirty staff strikes.' The assembly bowed together, and Chushan turned around and left.

Chan Master Jinshan Bao of 𣵠 Prefecture

He visited Chan Master Chushan. Chushan asked, 'Facing south and watching the Big Dipper, turning back to look at the blue sky. What does this saying clarify?' The Master replied, 'Abbot, you should close your mouth.' Chushan said, 'Not yet.' The Master said, 'You can deceive others.' Chushan said, 'The differential application (of this saying), without the eye of wisdom, cannot be without doubt. If you want to thoroughly understand the true essence of the Buddhas and Patriarchs, you must have the penetrating eye of the barrier. I don't know, what is the penetrating eye of the barrier?' The Master gave a stern shout. Chushan said, 'Having the right eye, one should understand the upward opportunity (Zen opportunity). What is the upward opportunity?' The Master replied, 'The blue sky, the sun at high noon.' Chushan said, 'You are still dreaming.' The Master said, 'A wooden man holds a jade thread, a stone woman threads a golden needle.' Chushan said, 'How do you comprehend the subtle meaning that the Buddhas and Patriarchs have not transmitted from above?' The Master stepped forward and bowed. Chushan said, 'A turning phrase, quickly say it.' The Master replied, 'Rain adds to the beauty of the mountain colors, wind comes and the shadows of the grass move.' Chushan intended to pick up his staff, the Master shouted, and flicked his sleeves and left. Chushan said, 'I'll let you off with thirty blows.' The Master returned again, stepped forward, and put his palms together, saying, 'Thank you, Abbot, for your compassion, deep piercing and painful pricking.' Chushan said, 'Although you have the momentum of滔天巨浪 (towering waves), you do not have the ripples of still water.' The Master crossed his hands and remained silent. Chushan said, 'Thus it is, thus it is.'

唐安湛淵奫禪師

楚山問。如何是至理一言。師曰。有口說不得。山曰。松風流水。為甚麼卻說得。師曰。為渠無口。山曰。你道他說個甚麼。師曰。和尚適來問甚麼。山曰。絕音響處。還有說也無。師曰。有則灼然有。只是聞不及。山曰。聞則且置。你道說個甚麼。師乃豎起拳頭。山曰。還有聞得及者么。師指香爐曰。是渠卻聞得。山曰。渠為甚卻聞得。師曰。為渠有耳。山曰。汝亦有耳。為甚聞不得。師曰。雖然聞不得。瞞他一點不過。山曰。放汝二十棒。師乃禮拜。

古渝濟川洪禪師

問楚山曰。蟭螟蟲吸乾滄海。魚龍蝦蟹。向何處安身立命。山曰。識海若空。魚龍自有變化。師曰。未審蟭螟蟲即今何在。山曰。在汝眉毛下。師曰。水母飛上色究竟天。入摩醯眼裡作舞。因甚不見。山曰。多少人。曏者不見處。打失鼻孔。師曰。未審如何是摩醯正眼山喝曰。會么。師曰。不會。山曰。面門兩眼渾無事。頂中一點耀乾坤。師曰。蓮湖橋為人直指。因甚明眼人落井。山曰。高山無險路。平地有深坑。師曰。如何是直指的事。山曰。玉欄干上石獅子。紅藕花邊白鷺鷥。師曰。謝師答話。山曰。切忌隨語生解。師禮拜。

太原府海云深禪師

因鐘聲。楚山便問。子還聞么。師曰。聞。

【現代漢語翻譯】 唐安湛淵奫（Táng Ān Zhàn Yuān Yūn）禪師

楚山（Chǔ Shān）問道：『如何是至理一言？』（如何用一句話表達最深刻的道理？）

湛淵奫禪師說：『有口說不得。』（有嘴也說不出來。）

楚山說：『松風流水，為甚麼卻說得？』（松樹的風聲和流水的響聲，為什麼卻能表達？）

湛淵奫禪師說：『為渠無口。』（因為它們沒有嘴。）

楚山說：『你道他說個甚麼？』（你說它們在說什麼？）

湛淵奫禪師說：『和尚適來問甚麼？』（和尚你剛才問什麼？）

楚山說：『絕音響處，還有說也無？』（在沒有任何聲音的地方，還有表達嗎？）

湛淵奫禪師說：『有則灼然有，只是聞不及。』（有，當然有，只是你聽不到。）

楚山說：『聞則且置，你道說個甚麼？』（聽到與否暫且不論，你說它在說什麼？）

湛淵奫禪師於是豎起拳頭。

楚山說：『還有聞得及者么？』（還有能聽到的嗎？）

湛淵奫禪師指著香爐說：『是渠卻聞得。』（是它卻能聽到。）

楚山說：『渠為甚卻聞得？』（它為什麼能聽到？）

湛淵奫禪師說：『為渠有耳。』（因為它有耳朵。）

楚山說：『汝亦有耳，為甚聞不得？』（你也有耳朵，為什麼聽不到？）

湛淵奫禪師說：『雖然聞不得，瞞他一點不過。』（雖然我聽不到，但瞞不過它一點。）

楚山說：『放汝二十棒。』（該打你二十棒。）

湛淵奫禪師於是禮拜。

古渝濟川洪（Gǔ Yú Jì Chuān Hóng）禪師

（濟川洪禪師）問楚山（Chǔ Shān）說：『蟭螟蟲（jiāo míng chóng，一種小蟲）吸乾滄海，魚龍蝦蟹，向何處安身立命？』（如果小蟲把大海吸乾，魚、龍、蝦、蟹，在哪裡安身立命？）

楚山說：『識海若空，魚龍自有變化。』（如果認識到大海本空，魚龍自然會有變化。）

濟川洪禪師說：『未審蟭螟蟲即今何在？』（不知道小蟲現在在哪裡？）

楚山說：『在汝眉毛下。』（就在你的眉毛下。）

濟川洪禪師說：『水母飛上色究竟天（Sè Jiū Jìng Tiān，佛教用語，指色界天的最高層），入摩醯（Mó Xī，即大自在天，佛教的守護神）眼裡作舞，因甚不見？』（水母飛到色究竟天，在大自在天的眼睛裡跳舞，為什麼看不到？）

楚山說：『多少人，曏者不見處，打失鼻孔。』（很多人，在看不到的地方，迷失了方向。）

濟川洪禪師說：『未審如何是摩醯正眼？』（不知道什麼是大自在天的正眼？）

楚山喝道：『會么？』（明白嗎？）

濟川洪禪師說：『不會。』（不明白。）

楚山說：『面門兩眼渾無事，頂中一點耀乾坤。』（臉上的兩隻眼睛沒什麼用，頭頂上的一點光明照耀天地。）

濟川洪禪師說：『蓮湖橋為人直指，因甚明眼人落井？』（蓮湖橋是用來指引方向的，為什麼明眼人還會掉進井裡？）

楚山說：『高山無險路，平地有深坑。』（高山上沒有危險的路，平地上卻有深坑。）

濟川洪禪師說：『如何是直指的事？』（什麼是直接指引的事？）

楚山說：『玉欄干上石獅子，紅藕花邊白鷺鷥。』（玉石欄桿上的石獅子，紅色蓮藕花邊的白鷺。）

濟川洪禪師說：『謝師答話。』（感謝您的回答。）

楚山說：『切忌隨語生解。』（切記不要隨著言語產生理解。）

濟川洪禪師禮拜。

太原府海云深（Tài Yuán Fǔ Hǎi Yún Shēn）禪師

因為聽到鐘聲，楚山（Chǔ Shān）便問：『子還聞么？』（你聽到了嗎？）

海云深禪師說：『聞。』（聽到了。） 現代漢語譯本結束

【English Translation】 Zen Master Anzhan Yuanyun of Tang Dynasty

Chushan (Chǔ Shān) asked: 'What is the one word of ultimate truth?' (How to express the most profound truth in one sentence?)

Zen Master Anzhan Yuanyun (Ān Zhàn Yuān Yūn) said: 'It cannot be spoken with a mouth.' (Even with a mouth, it cannot be spoken.)

Chushan said: 'The wind in the pines and the flowing water, why can they speak?' (The sound of the wind in the pines and the sound of flowing water, why can they express it?)

Zen Master Anzhan Yuanyun said: 'Because they have no mouth.' (Because they have no mouth.)

Chushan said: 'What do you say they are saying?' (What do you say they are saying?)

Zen Master Anzhan Yuanyun said: 'What did the monk ask just now?' (What did you ask just now, monk?)

Chushan said: 'In a place devoid of sound, is there still expression?' (In a place where there is no sound, is there still expression?)

Zen Master Anzhan Yuanyun said: 'If there is, then it is certainly there, but you just cannot hear it.' (If there is, then it is certainly there, but you just cannot hear it.)

Chushan said: 'Hearing or not hearing aside, what do you say it is saying?' (Hearing or not hearing aside, what do you say it is saying?)

Zen Master Anzhan Yuanyun then raised his fist.

Chushan said: 'Is there anyone who can hear it?' (Is there anyone who can hear it?)

Zen Master Anzhan Yuanyun pointed to the incense burner and said: 'It can hear it.' (It can hear it.)

Chushan said: 'Why can it hear it?' (Why can it hear it?)

Zen Master Anzhan Yuanyun said: 'Because it has ears.' (Because it has ears.)

Chushan said: 'You also have ears, why can't you hear it?' (You also have ears, why can't you hear it?)

Zen Master Anzhan Yuanyun said: 'Although I cannot hear it, I cannot deceive it even a little.' (Although I cannot hear it, I cannot deceive it even a little.)

Chushan said: 'You deserve twenty blows.' (You deserve twenty blows.)

Zen Master Anzhan Yuanyun then bowed.

Zen Master Jichuan Hong of Guyu

(Zen Master Jichuan Hong) asked Chushan (Chǔ Shān): 'If a gnat (jiāo míng chóng, a small insect) sucks the ocean dry, where will the fish, dragons, shrimp, and crabs find a place to live?' (If a gnat sucks the ocean dry, where will the fish, dragons, shrimp, and crabs find a place to live?)

Chushan said: 'If the sea of consciousness is empty, the fish and dragons will naturally transform.' (If the sea of consciousness is empty, the fish and dragons will naturally transform.)

Zen Master Jichuan Hong said: 'I wonder where the gnat is now?' (I wonder where the gnat is now?)

Chushan said: 'It is under your eyebrows.' (It is under your eyebrows.)

Zen Master Jichuan Hong said: 'A jellyfish flies up to the Akanistha Heaven (Sè Jiū Jìng Tiān, the highest heaven in the Realm of Form in Buddhism), and dances in the eyes of Maheśvara (Mó Xī, the Great Lord, a guardian deity in Buddhism), why can't it be seen?' (A jellyfish flies up to the Akanistha Heaven and dances in the eyes of Maheśvara, why can't it be seen?)

Chushan said: 'Many people, in that unseen place, lose their noses.' (Many people, in that unseen place, lose their way.)

Zen Master Jichuan Hong said: 'I wonder, what is the true eye of Maheśvara?' (I wonder, what is the true eye of Maheśvara?)

Chushan shouted: 'Do you understand?' (Do you understand?)

Zen Master Jichuan Hong said: 'I do not understand.' (I do not understand.)

Chushan said: 'The two eyes on the face are completely useless, the one point on the top of the head shines upon the universe.' (The two eyes on the face are completely useless, the one point on the top of the head shines upon the universe.)

Zen Master Jichuan Hong said: 'The Lotus Lake Bridge is used to point the way directly, why do clear-eyed people fall into the well?' (The Lotus Lake Bridge is used to point the way directly, why do clear-eyed people fall into the well?)

Chushan said: 'There are no dangerous roads on high mountains, but there are deep pits on flat ground.' (There are no dangerous roads on high mountains, but there are deep pits on flat ground.)

Zen Master Jichuan Hong said: 'What is the matter of direct pointing?' (What is the matter of direct pointing?)

Chushan said: 'Stone lions on jade railings, white herons beside red lotus flowers.' (Stone lions on jade railings, white herons beside red lotus flowers.)

Zen Master Jichuan Hong said: 'Thank you for your answer.' (Thank you for your answer.)

Chushan said: 'Be careful not to interpret according to the words.' (Be careful not to interpret according to the words.)

Zen Master Jichuan Hong bowed.

Zen Master Haiyun Shen of Taiyuan Prefecture

Because of the sound of the bell, Chushan (Chǔ Shān) asked: 'Do you hear it?' (Do you hear it?)

Zen Master Haiyun Shen said: 'I hear it.' (I hear it.) End of English version

山曰。你道說個甚麼。師作鐘聲。山曰。只如鐘聲未發已前。響在何處。師曰。未發已前。山曰。鐘聲絕後。響歸何處。師曰。鐘聲起后。山曰。耳是根。響是塵。知響者是甚麼。師曰。非心不響。非響不心。山曰。心豈有響乎。師曰。心雖非響。響處分明。師曰。無響之時。心在何處。師曰。心體湛然。不逐響生。不隨響滅。蓋繇兩耳虛通。是以應用無礙。山曰。子說道理耶。師曰。不說可乎。山便打。師禮拜。

石經海珠祖意禪師

掩關次。楚山撫關門一下曰。請關中主相見。師斂手鞠躬而立。山曰。日用事作么生。師曰。看取無字。山曰。如何是無字意。師曰。無孔鐵錘當面擲。山曰。趙州意作么生。師曰。只為婆心切。肝膽向人傾。山曰。不涉有無。如何體會。師曰。某甲到這裡。無用心處。山曰。早是用心了也。師曰。某亦不知。山曰。誰道不知。師曰。道者亦非。山曰。待出關來。與汝一頓。師曰。某即今亦不在關內。山拍關門一下曰。這裡聻。師一喝。山曰。未在更道。師曰。靈機無隔礙。墻壁絕周遮。山亦喝。師近前問訊曰。謝指教。山曰。天時酷暑。善加保愛。

長松大心真源禪師

三池張氏子。參楚山。問從上佛祖言行不到處。請師直指。師拈拄杖曰。聻。師一喝。山

{ "translations": [ "現代漢語譯本", "山問道：『你剛才說的是什麼？』禪師敲了一下鐘。山問道：『如果鐘聲還沒有發出之前，響聲在哪裡？』禪師說：『在未發出之前。』山又問：『鐘聲停止之後，響聲又回到哪裡去了？』禪師說：『在鐘聲響起之後。』山說：『耳朵是根，響聲是塵，那麼知道響聲的是什麼？』禪師說：『非心不響，非響不心。』山說：『心怎麼會有響聲呢？』禪師說：『心雖然沒有響聲，但響聲之處卻很分明。』山說：『沒有響聲的時候，心又在哪裡呢？』禪師說：『心的本體湛然不動，不隨著響聲產生，也不隨著響聲消失。這是因為兩耳虛空通達，所以應用起來沒有阻礙。』山說：『你這是在說理嗎？』禪師說：『不說理可以嗎？』山於是就打了他，禪師禮拜。", "", "石經海珠祖意禪師", "", "禪師閉關的時候，楚山禪師撫摸著關門一下，說：『請關中的主人相見。』禪師整理衣袖，恭敬地站立。楚山問：『日常的事務是怎樣做的？』禪師說：『看取無字。』楚山問：『如何是無字的意義？』禪師說：『無孔鐵錘當面擲。』楚山問：『趙州（Zhao Zhou）禪師的意旨是什麼？』禪師說：『只為婆心切，肝膽向人傾。』楚山問：『不涉及有無，如何體會？』禪師說：『我到這裡，沒有用心之處。』楚山說：『早就是用心了。』禪師說：『我也不知道。』楚山說：『誰說不知道？』禪師說：『道者亦非。』楚山說：『等出關來，與你一頓打。』禪師說：『我現在也不在關內。』楚山拍了一下關門，說：『這裡呢？』禪師大喝一聲。楚山說：『還未到，再說。』禪師說：『靈機無隔礙，墻壁絕周遮。』楚山也大喝一聲。禪師上前問訊，說：『謝謝指教。』楚山說：『天氣炎熱，請好好保重。』", "", "長松大心真源禪師", "", "三池張氏的兒子，參拜楚山（Chu Shan）禪師，問：『從上以來佛祖的言行沒有到達的地方，請禪師直接指點。』禪師拿起拄杖說：『聻（ni）！』禪師大喝一聲。" ], "english_translations": [ "English version", "The mountain asked: 'What are you talking about?' The master struck the bell. The mountain said: 'If the sound of the bell has not yet been emitted, where is the sound?' The master said: 'Before it is emitted.' The mountain asked again: 'After the bell sound ceases, where does the sound return to?' The master said: 'After the bell sound arises.' The mountain said: 'The ear is the root, the sound is the dust, so what is it that knows the sound?' The master said: 'Without the mind, there is no sound; without the sound, there is no mind.' The mountain said: 'How can the mind have sound?' The master said: 'Although the mind has no sound, the place of sound is very clear.' The mountain said: 'When there is no sound, where is the mind?' The master said: 'The essence of the mind is serene and unmoving, it does not arise with the sound, nor does it disappear with the sound. This is because both ears are empty and unobstructed, so its application is unimpeded.' The mountain said: 'Are you talking about reasoning?' The master said: 'Is it possible not to talk about reasoning?' The mountain then hit him, and the master bowed.", "", "Zen Master Zuyi (Zu Yi) of Shijing (Shi Jing) Hai Zhu", "", "When the Zen master was in seclusion, Zen Master Chushan (Chu Shan) stroked the gate once and said: 'Please, the master in the hermitage, come out to meet.' The Zen master adjusted his sleeves and stood respectfully. Chushan asked: 'How are daily affairs handled?' The Zen master said: 'Observe the word \'no\'.' Chushan asked: 'What is the meaning of the word \'no\'?' The Zen master said: 'A hammer without holes is thrown in your face.' Chushan asked: 'What is the intention of Zen Master Zhaozhou (Zhao Zhou)?' The Zen master said: 'Only because of the earnest heart of an old woman, the liver and gallbladder are poured out to people.' Chushan asked: 'Without involving existence or non-existence, how do you comprehend it?' The Zen master said: 'When I arrive here, there is no place to use the mind.' Chushan said: 'That is already using the mind.' The Zen master said: 'I also do not know.' Chushan said: 'Who says you do not know?' The Zen master said: 'The one who speaks is also not right.' Chushan said: 'When you come out of seclusion, I will give you a beating.' The Zen master said: 'I am not in seclusion even now.' Chushan slapped the gate once and said: 'What about here?' The Zen master shouted loudly. Chushan said: 'Not yet, say more.' The Zen master said: 'The spiritual mechanism has no obstruction, the walls completely block everything.' Chushan also shouted loudly. The Zen master stepped forward to inquire and said: 'Thank you for your guidance.' Chushan said: 'The weather is very hot, please take good care of yourself.'", "", "Zen Master Zhenyuan (Zhen Yuan) Daxin (Da Xin) of Changsong (Chang Song)", "", "The son of the Zhang family of Sanchi (San Chi), visited Zen Master Chushan (Chu Shan) and asked: 'The words and actions of the Buddhas and patriarchs from above have not reached a certain place, please directly point it out.' The Zen master picked up his staff and said: 'Ni!' The Zen master shouted loudly." ] }

便打。師又喝。山又打曰。汝道好打么。師乃捉住拄杖曰。打甚麼。山與一喝。師作禮。山曰。那裡來。師曰。本無動靜。山曰。因甚到此。師曰。來處亦非。山曰。與甚麼人同途。師曰。野鶴獨翔雲漢表。清蟾孤照宇寰中。山曰。途中忽遇猛虎時如何迴避。師曰。虎在甚麼處山便作虎聲。師作怕勢。山曰。恁么。子親見虎來耶。師卻作虎聲。山呵呵大笑。復問曰。子於二六時中。何所用心。師曰。獨開雙眼睜。長伸兩腳眠。山曰。向上還有事也無。師曰。晴霄月曬梅花冷。寒夜霜敲木葉疏。山曰。只此便是。別更有么。師曰。古木枝頭飛赤鳥。山曰。末後一句。始到牢關。把斷要津。不通凡聖。子又如何領會。師曰。泥牛走入海。吞卻老龍珠。山曰。未在。師進前叉手。默然而立。山曰。如是如是。

石經豁堂祖𥙿禪師

成都巨氏子。參楚山。值山閱經次。師進前。舉起經曰。這個是什麼。山一喝曰。你道是什麼。師亦喝。山乃奪經舉起曰。百千三昧。無量妙義。皆從此經流出。子還知此經出處么。師彈指一下。山曰。般若智用。子今得矣。遂度經與師曰。更須一字一句從頭閱過。再來汝共商量。師接經。作禮而出。

中溪隱山昌云禪師

參楚山。山問。汝名甚麼。師曰。昌云。山曰。號

【現代漢語翻譯】現代漢語譯本便打。（禪）師又喝。（楚）山又打說：『你道好打么？』（禪）師乃捉住拄杖說：『打甚麼？』（楚）山與一喝。（禪）師作禮。（楚）山說：『那裡來？』（禪）師說：『本無動靜。』（楚）山說：『因甚到此？』（禪）師說：『來處亦非。』（楚）山說：『與甚麼人同途？』（禪）師說：『野鶴獨翔雲漢表，清蟾孤照宇寰中。』（楚）山說：『途中忽遇猛虎時如何迴避？』（禪）師說：『虎在甚麼處？』（楚）山便作虎聲。（禪）師作怕勢。（楚）山說：『恁么，子親見虎來耶？』（禪）師卻作虎聲。（楚）山呵呵大笑。復問說：『子於二六時中，何所用心？』（禪）師說：『獨開雙眼睜，長伸兩腳眠。』（楚）山說：『向上還有事也無？』（禪）師說：『晴霄月曬梅花冷，寒夜霜敲木葉疏。』（楚）山說：『只此便是，別更有么？』（禪）師說：『古木枝頭飛赤鳥。』（楚）山說：『末後一句，始到牢關，把斷要津，不通凡聖，子又如何領會？』（禪）師說：『泥牛走入海，吞卻老龍珠。』（楚）山說：『未在。』（禪）師進前叉手，默然而立。（楚）山說：『如是如是。』

石經豁堂祖𥙿禪師

成都巨氏子。參楚山（Chushan）。值（楚）山閱經次，（禪）師進前，舉起經說：『這個是什麼？』（楚）山一喝說：『你道是什麼？』（禪）師亦喝。（楚）山乃奪經舉起說：『百千三昧（Samadhi），無量妙義，皆從此經流出。子還知此經出處么？』（禪）師彈指一下。（楚）山說：『般若（Prajna）智用，子今得矣。』遂度經與（禪）師說：『更須一字一句從頭閱過，再來汝共商量。』（禪）師接經，作禮而出。

中溪隱山昌云禪師

參楚山（Chushan）。（楚）山問：『汝名甚麼？』（禪）師說：『昌云。』（楚）山說：『號』

【English Translation】 English version (Chu)shan then struck. The master also shouted. (Chu)shan struck again, saying, 'Do you think it's good to strike?' The master then seized the staff, saying, 'Strike what?' (Chu)shan gave a shout. The master bowed. (Chu)shan said, 'Where do you come from?' The master said, 'Originally, there is no movement or stillness.' (Chu)shan said, 'Why did you come here?' The master said, 'The place of origin is also not a place.' (Chu)shan said, 'Who are you traveling with?' The master said, 'A wild crane soars alone beyond the Milky Way, a clear moon shines alone in the universe.' (Chu)shan said, 'What if you suddenly encounter a fierce tiger on the way? How would you avoid it?' The master said, 'Where is the tiger?' (Chu)shan then made a tiger's roar. The master feigned fear. (Chu)shan said, 'So, have you personally seen a tiger?' The master then made a tiger's roar. (Chu)shan laughed heartily and asked again, 'What do you apply your mind to during the twenty-four hours of the day?' The master said, 'I open my eyes wide and stretch out my legs to sleep.' (Chu)shan said, 'Is there anything beyond this?' The master said, 'In the clear sky, the moon shines on the cold plum blossoms; on a cold night, frost knocks on the sparse leaves.' (Chu)shan said, 'Is this all there is, or is there something more?' The master said, 'On the branch of an ancient tree, a red bird flies.' (Chu)shan said, 'The final phrase is the key to the stronghold, guarding the vital pass, not allowing passage to ordinary or holy beings. How do you understand this?' The master said, 'A mud ox enters the sea, swallowing the old dragon's pearl.' (Chu)shan said, 'Not yet.' The master stepped forward, clasped his hands, and stood silently. (Chu)shan said, 'Thus it is, thus it is.'

Zen Master Shijing Huotang Zuju

He was a son of the Ju family of Chengdu. He visited Chushan (楚山). Once, when (Chu)shan was reading a sutra, the master stepped forward, raised the sutra, and said, 'What is this?' (Chu)shan shouted, 'What do you say it is?' The master also shouted. (Chu)shan then snatched the sutra, raised it, and said, 'Hundreds of thousands of Samadhis (三昧), countless wonderful meanings, all flow from this sutra. Do you know the origin of this sutra?' The master snapped his fingers. (Chu)shan said, 'The wisdom of Prajna (般若) is now yours.' He then passed the sutra to the master, saying, 'You must read it again, word by word, from beginning to end, and then come back and we will discuss it together.' The master received the sutra, bowed, and left.

Zen Master Zhongxi Yinshan Changyun

He visited Chushan (楚山). (Chu)shan asked, 'What is your name?' The master said, 'Changyun.' (Chu)shan said, 'Your title?'

甚麼。師曰。隱山。山曰。云在山中隱。如何又出山。師曰。只因夜來鶴。帶過上頭關。山曰。或為霖雨時如何。師曰。遍佈寰區。山曰。忽被猛風吹散時如何。師曰。依舊青天白晝。山乃笑。

松藩大悲寺崇善一天智中國師

彭縣人。生有異相。年十二。即禮月光為師。后住松藩。時番夷叛服不常。師為撫化。莫不投伏。天順間。累封國師。楚山過訪。師呈悟繇。山曰。如何是無字意。師曰。出匣吹毛劍。寒光射鬥牛。山曰。趙州因甚道無。師曰。波斯嚼冰雪。不覺齒牙寒。山曰。拈過有無如何湊泊。師曰。夜深誰把手。同共禦街游。山曰。向上還有奇特事也無。師曰。秋夜家家月。春來處處花。一雙明白眼。何處撤塵沙。山曰。善哉。

三池月光常慧禪師

簡州李氏子。謁楚山。山問。二六時中如何用工。師曰。看取無字。山曰。如何是無字。師曰。適來上山恁么發睏。山曰。意旨如何。師曰。風吹秋月冷。雪壓老梅寒。山曰。還我無字頌來。師曰。無無無處亦非無。雲散長空月正孤。亙古亙今渾不昧。要將名列祖師圖。山肯之。

天成古音韶禪師

掩關次。楚山以拄杖扣門三下曰。關主在么。師曰。他不曾出入。誰云在不在。即開門禮拜。山曰。此猶是奴兒婢子事。請關

【現代漢語翻譯】現代漢語譯本問：什麼是云？師父說：隱山（指云隱於山中）。隱山問：云在山中隱藏，如何又會出山呢？師父說：只因爲夜裡有鶴，將它帶過了上頭的關隘。隱山問：如果遇到連綿的雨季，又會如何呢？師父說：云會遍佈整個世界。隱山問：如果忽然被猛烈的風吹散，又會如何呢？師父說：依舊是晴朗的藍天白晝。隱山於是笑了。

松藩大悲寺崇善一天智中國師

是彭縣人。出生時有奇異的相貌。十二歲時，就拜月光為師。後來住在松藩。當時，當地的少數民族時而歸順時而叛亂，國師安撫教化他們，沒有不歸順的。天順年間，多次被封為國師。楚山（禪師名號）前去拜訪。國師呈上自己領悟的偈語。楚山問：如何是『無』字的真意？國師說：出匣的吹毛劍，寒光直射鬥牛星。楚山問：趙州（禪師名號）為什麼說『無』？國師說：波斯人嚼冰雪，自然覺得牙齒寒冷。楚山問：將『有』和『無』都拋開，又該如何理解呢？國師說：夜深了，是誰牽著你的手，一同在御街上游玩？楚山問：除此之外，還有更奇特的事情嗎？國師說：秋夜家家戶戶都有明月，春天處處都盛開鮮花。只要有一雙明亮的眼睛，哪裡會有塵埃需要拂去呢？楚山說：說得好啊！

三池月光常慧禪師

是簡州李氏之子。拜見楚山（禪師名號）。楚山問：一天二十四小時，如何用功修行？禪師說：參看『無』字。楚山問：如何是『無』字？禪師說：剛才上山的時候，你不是還覺得很困嗎？楚山問：這其中的意思是什麼？禪師說：風吹動秋天的月亮，更顯清冷；雪壓在老梅樹上，更覺寒冷。楚山說：還我一首關於『無』字的頌歌來。禪師說：無，無，無處也不是無，雲散長空，月亮顯得更加孤單。亙古亙今，『無』的真意從未被掩蓋，我要將自己的名字列在祖師的行列之中。楚山認可了他的說法。

天成古音韶禪師

禪師閉關的時候，楚山（禪師名號）用拄杖敲門三下，問道：關主在嗎？禪師說：他從未出入，誰說他在或不在呢？隨即打開門行禮拜見。楚山說：這仍然是奴僕做的事情，請過關。

【English Translation】 English version Question: What is cloud? The master said: Yinshan (meaning the cloud is hidden in the mountain). Yinshan asked: The cloud is hidden in the mountain, how can it come out of the mountain again? The master said: Only because the crane came at night, and took it over the upper pass. Yinshan asked: What if it encounters a continuous rainy season? The master said: The cloud will spread all over the world. Yinshan asked: What if it is suddenly blown away by a strong wind? The master said: It is still a clear blue sky and broad daylight. Yinshan then smiled.

Chongshan Yitian Zhi, National Master of Dabie Temple in Songpan

He was from Peng County. He had an extraordinary appearance at birth. At the age of twelve, he worshiped Yueguang as his teacher. Later, he lived in Songpan. At that time, the local ethnic minorities sometimes submitted and sometimes rebelled. The national master appeased and taught them, and none of them did not submit. During the Tianshun period, he was repeatedly named National Master. Chushan (Zen master's name) went to visit. The national master presented his enlightened verse. Chushan asked: What is the true meaning of the word 'Wu' (無, emptiness)? The national master said: The hair-splitting sword out of the box, its cold light shoots directly at the Dou and Niu stars. Chushan asked: Why did Zhaozhou (Zen master's name) say 'Wu'? The national master said: A Persian chewing ice and snow naturally feels his teeth cold. Chushan asked: How should we understand it if we put aside both 'existence' and 'non-existence'? The national master said: In the deep of night, who is holding your hand, strolling together on the imperial street? Chushan asked: Besides this, is there anything more peculiar? The national master said: Every household has a bright moon on autumn nights, and flowers bloom everywhere in spring. As long as you have a pair of bright eyes, where would there be dust to be swept away? Chushan said: Well said!

Sanchi Yueguang Changhui Zen Master

He was the son of the Li family in Jianzhou. He visited Chushan (Zen master's name). Chushan asked: How do you practice diligently twenty-four hours a day? The Zen master said: Contemplate the word 'Wu'. Chushan asked: What is the word 'Wu'? The Zen master said: When you came up the mountain just now, didn't you feel very sleepy? Chushan asked: What is the meaning of this? The Zen master said: The wind blows the autumn moon, making it even colder; the snow presses on the old plum tree, making it feel even colder. Chushan said: Return me a hymn about the word 'Wu'. The Zen master said: Wu, Wu, nowhere is also not Wu, the clouds disperse in the long sky, and the moon appears even more lonely. From ancient times to the present, the true meaning of 'Wu' has never been concealed, and I want to list my name in the ranks of the patriarchs. Chushan approved of his statement.

Tiancheng Guyin Shao Zen Master

When the Zen master was in retreat, Chushan (Zen master's name) knocked on the door three times with his staff and asked: Is the gatekeeper in? The Zen master said: He has never entered or left, who says he is in or not? Then he opened the door and bowed to pay his respects. Chushan said: This is still something that servants do, please pass the barrier.

中主相見。師叉手默然。山曰。恁么則寂默去也。師曰。師適來問甚麼。山曰。問汝關中主。師曰。喚作寂默得么。遂呈偈曰。只此寂默非寂默。非寂默中非亦絕。渠儂面目已呈師。動靜何曾有區別。師曰。若然則子不在關內耶。師曰。某甲見和尚亦不在關外。山以手拍關門曰。爭奈者個何。師擬對。山便叱之。

翠薇悟空真空禪師

陜右人。楚山問。踏翻大地。了無寸土。徹底窮源。更無一物。子作么生領會。師曰。有星皆拱北。無水不朝東。山曰。此中還假履踐功用也無。師曰。履踐則不無。功用不可得。山曰。只個不可得處。亦不可得。子又作么生。師擬開口。山振聲一喝。師曰。恩大難酬。山彈指曰。知即得。宜加保任。

南京香巖古溪覺澄禪師

高陽張氏子。參楚山。山問。心外無法。滿目青山。作么生會。師曰。法外無心。青山滿目。已而鍼芥相投。隨眾入室。天順五年。住高座寺。結制小參。三根椽下坐堆堆。把定身心若死灰。撥出爐中些子火。驚天動地一聲雷。我此堂中。都是伶俐衲僧。本分禪和。箇中有不惜眉毛者。出來問話。有么有么。十五日以前。不許動著。十五日以後。道將一句來。有者云。日日是好日。如此則太煞分明。又論甚麼。小參大參。橫說豎說。有時。

【現代漢語翻譯】現代漢語譯本：中主與禪師相見。禪師合掌默然不語。楚山禪師說：『這麼說來，就是寂靜無聲了嗎？』禪師說：『您剛才問的是什麼？』楚山禪師說：『問您關中的主事之人。』禪師說：『能稱作寂靜無聲嗎？』於是呈上一首偈語說：『僅僅是這寂靜無聲並非真正的寂靜無聲，在這非寂靜無聲之中，連「非」的概念也斷絕了。您的面目已經呈現在您面前，動與靜又有什麼區別呢？』楚山禪師說：『如果這樣，那麼您就不在關內了？』禪師說：『我見和尚您也不在關外。』楚山禪師用手拍打關門說：『那這個又該如何解釋呢？』禪師正要回答，楚山禪師便呵斥了他。翠薇悟空真空禪師是陜西人。楚山禪師問：『踏翻大地，了無寸土；徹底窮源，更無一物。您作何領會？』禪師說：『有星皆拱北，無水不朝東。』楚山禪師說：『這其中還需要踐行和功用嗎？』禪師說：『踐行則不無，功用卻不可得。』楚山禪師說：『僅僅是這不可得之處，也是不可得的。您又作何理解？』禪師正要開口，楚山禪師大喝一聲。禪師說：『恩大難酬。』楚山禪師彈指說：『知道就好，應該更加保任。』南京香巖古溪覺澄禪師是高陽張氏之子。參拜楚山禪師。楚山禪師問：『心外無法，滿目青山，作么生會？』禪師說：『法外無心，青山滿目。』之後，兩人如同磁石相吸，禪師隨眾人進入禪房。天順五年，住持高座寺，舉行結制小參。『三根椽下坐滿了人，把定身心如同死灰。撥出爐中些子火，驚天動地一聲雷。我這堂中，都是伶俐的衲僧，本分的禪和。其中有不惜眉毛者，出來問話。有嗎？有嗎？十五日以前，不許動著。十五日以後，道將一句來。』有人說：『日日是好日。』如此則太煞分明，又論甚麼小參大參，橫說豎說。有時。

【English Translation】 English version: The Zhong master met with the Zen master. The Zen master put his palms together and remained silent. Chushan said, 'So, it's going to be silent?' The Zen master said, 'What did you ask just now?' Chushan said, 'Asked you, the master of Guanzhong (the area within the passes).' The Zen master said, 'Can it be called silence?' Then he presented a verse, saying, 'This very silence is not silence. In non-silence, even 'non' is cut off. Your face has already been presented to the master. What difference has there ever been between movement and stillness?' Chushan said, 'If so, then you are not within the pass?' The Zen master said, 'I see that you, venerable monk, are also not outside the pass.' Chushan slapped the gate with his hand and said, 'What about this?' The Zen master was about to answer, but Chushan scolded him. Cuwei Wukong Zhenkong Zen Master Was from Shaanxi. Chushan asked, 'Trampling over the great earth, there is not an inch of soil; thoroughly exhausting the source, there is not a single thing. How do you understand this?' The Zen master said, 'All stars bow to the North Star, and all waters flow towards the East.' Chushan said, 'Is there still a need for practice and effort in this?' The Zen master said, 'Practice is not absent, but effort is unattainable.' Chushan said, 'Even this unattainable place is unattainable. How do you understand this?' The Zen master was about to speak, but Chushan shouted loudly. The Zen master said, 'The kindness is too great to repay.' Chushan snapped his fingers and said, 'Knowing is good, you should take care of it.' Nanjing Xiangyan Guxi Juecheng Zen Master Was the son of the Zhang family of Gaoyang. He visited Chushan. Chushan asked, 'Outside the mind there is no Dharma, the eyes are full of green mountains. How do you understand this?' The Zen master said, 'Outside the Dharma there is no mind, the eyes are full of green mountains.' After that, they were like magnets attracting each other, and the Zen master followed the others into the room. In the fifth year of Tianshun, he resided at Gaozuo Temple and held a small retreat. 'Sitting under the three rafters, gather together, holding the body and mind like dead ashes. Pluck out a little fire from the furnace, a thunderous sound that shakes the earth. In this hall of mine, there are all clever monks and conscientious Zen practitioners. Among them, is there anyone who does not cherish their eyebrows and comes out to ask questions? Is there? Is there? Before the fifteenth day, you are not allowed to touch it. After the fifteenth day, say a sentence.' Someone said, 'Every day is a good day.' If so, then it is too clear, so what is the point of discussing small or large retreats, speaking horizontally or vertically. Sometimes.

三世諸佛。與露柱說法。覓火和煙得。有時。火爐說法。三世諸佛諦聽。擔泉帶月歸。如斯會得。芥子納須彌也得。極小同大。忘絕境界。須彌納芥子也得。極大同小。不見邊表。只如大小相含。一多無礙。樹凋葉落。體露金風。作么商量。太陽門下日日三秋。明月堂前時時九夏。正眼觀來。兩個火爐。三世諸佛結住。于青州布衫。不放出頭。一粒芥子。百億須彌收之。于雲門胡餅。不容開口。教你兩堂雲水。穿又穿不得。咬又咬不破。正當恁么時。且道。是小參是大參。還會么。眉間拶出金剛焰。露柱燈籠盡放光。成化癸巳秋坐化。眾皆悽然。師徐開目曰。不須如是。遂瞑目。

陜府玉峰如琳禪師

楚山問。子在甚處用心。師曰。無用心處。山曰。與么則虛喪光陰耶。師曰。虛空百雜碎。廓徹太分明。山曰。如何是分明的事。師曰。識得東君面目。乾坤總是春。山曰。未在。師曰。面門鼻孔大頭垂。山曰。子恁么到不疑之地耶。師曰。某甲亦不向者里住著。山曰。子向甚麼處住著。師曰。有無俱不滯。脫體絕思量。山曰。只者絕思量處。子今正好思量。師乃諾諾。山曰。且道絕思量處。如何思量。師曰。非思量非思量。山為點首。

圭庵祖玠侍者

病甚作痛苦聲。楚山問。子平日得力句。

到此還用得著么。師曰。用得著。山曰。既用得著。叫苦作么。師曰。痛則叫。癢則笑。山曰。笑與叫者。復是阿誰。師曰。四大無我。叫者亦非真。寂體中實無受者。山曰。主人公。即今在什麼處。師曰。秋風不扇。桂蕊飄香。山曰。恁么則遍界絕遮藏也。師曰。有眼覷不見。山曰。只如三寸氣消時。子向何處安身立命。師曰。雨過天晴。青山依舊。山曰。從今別後。再得相見否。師曰。曠劫不違。今何有間。山曰。恁么則子不曾病耶。師曰。病與不病。總不相干。山遂執其手曰。此是甚麼。師曰。是祖。玠手。山曰。祖玠是誰。師曰。玠固非我。亦不離我。山嘆曰。善哉。只個不即不離。妙契無生。子今理見既明。雖則年茂。死亦何憾。師乃合掌。告山曰。快與某甲趲座龕來。山命舁龕至。師顧眾曰。吾行矣。遂振身端坐。斂目而逝。

廣善潭禪師法嗣

南京崇福寺大慧覺華禪師

維楊劉氏子。初請益海丹慈。有省。次至太平繁昌。參寶月。遂承印證。住后。上堂。舉拂子曰。威音那畔。元只是者個。如今目前。也只是者個。山僧將來。上下拂。左右拂。若喚作拂子。瞎卻人天眼目。若不喚作拂子。亦瞎卻人天眼目。大眾。畢竟喚作甚麼。若也會得。便知迦葉微笑。二祖覓心了不得處。紹如來

【現代漢語翻譯】現代漢語譯本山問：'既然如此，還用得著叫苦嗎？' 師回答：'痛了就叫，癢了就笑。' 山問：'那麼，笑和叫的，究竟是誰呢？' 師回答：'四大皆空，沒有真我，叫的也不是真。寂靜的本體中，實際上沒有承受者。' 山問：'那麼，主人公現在在哪裡呢？' 師回答：'秋風不吹，桂花自飄香。' 山說：'這樣說來，便是遍及整個世界，沒有任何遮掩了。' 師回答：'有眼睛也看不見。' 山問：'如果三寸氣消散時，你將到哪裡安身立命呢？' 師回答：'雨過天晴，青山依舊。' 山問：'從今以後，還能再相見嗎？' 師回答：'經歷漫長的時間也不會分離，現在又有什麼間隔呢？' 山問：'這麼說，你沒有生病嗎？' 師回答：'生病與不生病，總是不相干。' 山於是握住他的手說：'這是什麼？' 師回答：'是祖（指禪宗的傳承）玠（人名）的手。' 山問：'祖玠是誰？' 師回答：'玠固然不是我，但也不離開我。' 山感嘆道：'好啊！這不即不離，巧妙地契合了無生之理。你現在對這個道理的理解已經很明白了，即使年事已高，死了也沒有什麼遺憾了。' 師於是合掌，告訴山說：'快為我準備安放遺體的龕。' 山命人抬來龕。師對眾人說：'我要走了。'於是振作精神，端坐，閉上眼睛去世了。

廣善潭禪師的法嗣

南京崇福寺大慧覺華禪師

是維揚劉氏的兒子。最初向海丹慈請教，有所領悟。後來到太平繁昌，參拜寶月，於是得到印證。住持寺院后，上堂說法，舉起拂塵說：'威音王佛（過去佛名）那一邊，原本就是這個。現在目前，也只是這個。山僧我拿來，上下拂動，左右拂動，如果把它叫做拂塵，就瞎了人天（人和天神）的眼睛。如果不把它叫做拂塵，也瞎了人天的眼睛。各位，到底應該叫它什麼呢？如果能夠領會，便知道迦葉（釋迦摩尼十大弟子之一，以微笑領會禪意）微笑，二祖（慧可）覓心了不可得之處，紹續如來（佛陀）的智慧。'

【English Translation】 English version Shan asked: 'Is there still a need to cry out in pain?' The master replied: 'I cry out when it hurts, and laugh when it itches.' Shan asked: 'Then, who is it that laughs and cries out?' The master replied: 'The four elements are without self, there is no true self in the crying out. In the silent essence, there is actually no receiver.' Shan asked: 'Then, where is the protagonist now?' The master replied: 'The autumn wind does not blow, yet the osmanthus blossoms spread their fragrance.' Shan said: 'In that case, it pervades the entire realm, with nothing concealed.' The master replied: 'Even with eyes, one cannot see it.' Shan asked: 'If the three inches of breath dissipate, where will you settle your body and establish your life?' The master replied: 'After the rain, the sky clears, and the green mountains remain as before.' Shan asked: 'After we part from now on, will we ever meet again?' The master replied: 'Through countless eons, we will not be separated; what distance is there now?' Shan asked: 'In that case, you are not sick?' The master replied: 'Being sick or not being sick is completely irrelevant.' Shan then took his hand and said: 'What is this?' The master replied: 'It is the hand of the Ancestor (referring to the lineage of Zen) Jie (personal name).' Shan asked: 'Who is Zu Jie?' The master replied: 'Jie is certainly not me, but he is also not separate from me.' Shan exclaimed: 'Excellent! This non-identity and non-separation subtly accords with the principle of non-birth. Now that your understanding of this principle is clear, even though you are old, there is no regret in death.' The master then put his palms together and said to Shan: 'Quickly prepare a niche for my remains.' Shan ordered people to bring the niche. The master said to the assembly: 'I am leaving.' Then he roused himself, sat upright, closed his eyes, and passed away.

Successor of Chan Master Guangshan Tan

Chan Master Dahui Juehua of Chongfu Temple in Nanjing

He was a son of the Liu family of Weiyang. Initially, he sought instruction from Hai Dan Ci and had some understanding. Later, he went to Taiping Chang and visited Baoyue, and thus received confirmation. After residing in the temple, he ascended the hall and, raising the whisk, said: 'On the other side of Buddha Weiyin (name of a past Buddha), it was originally just this. Now, right before our eyes, it is also just this. I, this mountain monk, take it and whisk up and down, left and right. If you call it a whisk, you will blind the eyes of humans and gods. If you do not call it a whisk, you will also blind the eyes of humans and gods. Everyone, what should you call it after all? If you can understand, then you will know where Kashyapa's (one of Shakyamuni's ten major disciples, who understood Zen with a smile) smile and the Second Ancestor's (Huike) search for the mind were unattainable, continuing the wisdom of Tathagata (Buddha).'

傳燈。續祖庭正脈。聯二十八世英華。接三十四代骨髓。眾皆默然。良久曰。千聖不能識。以拂子擊香幾。下座。

太崗澄禪師法嗣

杭州天真寺毒峰本善禪師

鳳陽吳氏子。幼惡腥葷。好以佛事為嬉。年十七剃髮。遇源明。授以無字公案。遍扣禪扄。至淯溪。設關精進。一日聞鐘聲有省。偈曰。沉沉寂寂絕施為。觸著無端吼似雷。動地一聲訊息盡。髑髏粉碎夢初回。遂參月溪于廣恩。溪問。如何是無字。師曰。本善一向隨人道。是個無字。今日看來。是口金剛王寶劍。溪曰。如何是金剛王寶劍。師曰。寒霜焰焰騰今古。溪曰。還我劍來。師曰。擬動即犯他鋒铓。溪曰。橫按當軒時如何。師曰。佛來也殺。祖來也殺。溪曰。老僧來聻。師曰。亦不相饒。溪曰。殺敗后如何。師曰。且喜天下太平。溪頷之。師深自韜晦。隨處掩關。上堂。諸大德。既來這裡。參禪。究明生死。須依貧道家風行持。他后決不相賺。各各俱要屏息諸緣。一心向道。追復百丈已前。釋迦老子頭陀之行。是謂家風。此之苦行頭陀。經中具載。請自檢看。然雖今人難比古人。且請。于中行得一半。亦得沾頭陀苦行之少分不可似。今時學者。至不問著。甘作無慚愧人。佛法驢年會得。只如世尊當時。饑則領眾持缽入城。歸則各處巖

【現代漢語翻譯】現代漢語譯本：傳法如燈，延續祖師禪庭的正統血脈，聯繫著二十八代祖師的英華，接續著三十四代祖師的骨髓。眾人皆沉默不語。良久，（禪師）說：『千聖也無法識別（此真意）。』用拂子敲擊香案，然後下座。

太崗澄禪師的法嗣

杭州天真寺的毒峰本善禪師

（禪師是）鳳陽吳氏之子，從小厭惡葷腥，喜歡用佛事作為嬉戲。十七歲時剃髮出家，遇到源明禪師，被授予『無』字公案。他廣泛地叩問禪關，到達淯溪后，設定關卡精進修行。一日，聽到鐘聲有所領悟，作偈說：『沉沉寂寂，斷絕一切作為，一觸及便無端地發出如雷般的吼聲。動地一聲，所有訊息都已窮盡，髑髏粉碎，如夢初醒。』於是前往廣恩寺參拜月溪禪師。月溪禪師問：『如何是『無』字？』禪師回答：『本善一向隨順他人所說，說是個『無』字。今日看來，是口中含著金剛王寶劍。』月溪禪師說：『如何是金剛王寶劍？』禪師回答：『寒霜般的光焰照耀古今。』月溪禪師說：『還我劍來。』禪師回答：『想要動念就觸犯了它的鋒芒。』月溪禪師說：『橫按當軒時如何？』禪師回答：『佛來也殺，祖來也殺。』月溪禪師說：『老僧來又如何？』禪師回答：『也不相饒恕。』月溪禪師說：『殺敗后如何？』禪師回答：『且喜天下太平。』月溪禪師點頭認可。禪師深深地韜光養晦，隨處閉關。上堂時說：『各位大德，既然來到這裡參禪，探究明白生死，必須依照貧道的家風修行，以後決不欺騙你們。大家都要屏除各種因緣，一心向道，追隨恢復百丈禪師以前，釋迦老子頭陀的修行，這就是所謂的家風。這種苦行頭陀，經典中都有記載，請自己檢查檢視。然而，即使現在的人難以比得上古人，也請（大家）在其中行持一半，也能沾染頭陀苦行的少許部分。不可像現在的學人，到了不問不顧的地步，甘願做無慚愧的人。佛法豈是驢年才能學會的？』只如世尊當時，飢餓時就帶領大眾持缽入城乞食，回來后各自在巖

【English Translation】 English version: Transmitting the lamp, continuing the orthodox lineage of the ancestral Zen court, connecting the brilliance of the twenty-eighth generation of patriarchs, and succeeding the marrow of the thirty-fourth generation. The assembly remained silent. After a long while, (the Zen master) said, 'Even a thousand sages cannot recognize (this true meaning).' He struck the incense table with his whisk and then descended from the seat.

Successor of Zen Master Taigang Cheng

Zen Master Dufeng Benshan of Tianzhen Temple in Hangzhou

(The Zen master was) a son of the Wu family of Fengyang, who from childhood detested meat and relished using Buddhist affairs as play. At the age of seventeen, he shaved his head and left home, encountering Zen Master Yuanming, who bestowed upon him the 'Mu' (無) character koan. He extensively inquired into the Zen barrier, and upon arriving at Yuxi, he set up a barrier for diligent practice. One day, upon hearing the sound of a bell, he had an awakening, composing a verse saying: 'Profoundly still and silent, severing all actions, upon touching it, it groundlessly roars like thunder. With a earth-shattering sound, all news is exhausted, the skull is shattered, and one awakens from a dream.' Thereupon, he went to Guang'en Temple to pay respects to Zen Master Yuexi. Zen Master Yuexi asked, 'What is the 'Mu' character?' The Zen master replied, 'Benshan has always followed what others say, saying it is the 'Mu' character. Looking at it today, it is a Vajra King sword in the mouth.' Zen Master Yuexi said, 'What is the Vajra King sword?' The Zen master replied, 'The frost-like flames illuminate the past and present.' Zen Master Yuexi said, 'Return the sword to me.' The Zen master replied, 'Intending to move is to violate its sharpness.' Zen Master Yuexi said, 'What about when it is held horizontally across the doorway?' The Zen master replied, 'If a Buddha comes, I will kill him; if a patriarch comes, I will kill him.' Zen Master Yuexi said, 'What about when the old monk comes?' The Zen master replied, 'I will not spare him either.' Zen Master Yuexi said, 'What happens after being defeated?' The Zen master replied, 'Rejoice that the world is at peace.' Zen Master Yuexi nodded in approval. The Zen master deeply concealed his talents and practiced in seclusion everywhere. When ascending the Dharma seat, he said, 'All of you great virtues, since you have come here to practice Zen and investigate the matter of birth and death, you must follow the style of my family in practice, and I will certainly not deceive you in the future. Everyone must eliminate all conditions and single-mindedly pursue the Way, following and restoring the practice of Shakyamuni Buddha and the ascetic practices of the dhuta before Zen Master Baizhang. This is what is called the family style. These ascetic dhuta practices are fully recorded in the scriptures; please examine them yourselves. However, even if people today are difficult to compare with the ancients, please (everyone) practice half of it, and you can also be touched by a small portion of the ascetic practices of the dhuta. Do not be like the scholars of today, who reach a point of not asking or caring, willingly becoming shameless people. How can the Dharma be learned in the year of the donkey?' Just like the World Honored One at that time, when hungry, he would lead the assembly to carry alms bowls into the city to beg for food, and upon returning, each would be in the rock

穴。趙州。三十年不開口告人。匾擔山和尚。唯餐橡栗過日。丹霞然。一生只個布衲。芙蓉楷。不發疏簿。甘事淡薄。此諸尊宿。俱是行頭陀行家風。所以個個魁磊秀出。當時千古。為世所尊。諸大德。若依此苦行行持。久之。不移不易。僧問。如何是佛。雲門道。乾屎橛。管取呵呵大笑。時有僧問。如何是和尚家風。師曰。前江潮急魚行澀。后嶺松高鳥泊難。下座。普說。略曰。寶劍全提日用中。高揮大抹肯從容。卷兮魂膽迎風喪。舒也髑髏遍地橫。萬死萬生渾不顧。一槍一劍便收功。趙州性命分明也。血刃參天不露鋒。拂一拂曰。虛空廓徹無訊息。萬里無雲天碧碧。拶得須彌入藕絲。彌勒釋迦齊叫屈。倒騎鐵馬逐西風。驚殺泥牛從海出。諸仁者。若作奇特勝妙會。正是辜負已靈。不作奇特勝妙會。又是抱贓叫屈。且作么生會。不見道。解藏天下於天下。始見林梢掛角羊。

夷峰寧禪師

付法偈曰。祖祖無法付。人人本自有。汝受無付法。急著傳於后。

代州五臺普濟寺孤月凈澄禪師

西河張氏子。參月溪。看無字話。三日有省。溪可之。后入蜀。謁廣福。福問。大死底人。卻活時如何。師曰。眉毛眼上橫。鼻孔大頭垂。曰如何是無字意。師曰。風行草偃。水到渠成。曰大地平沉。虛空粉

碎。汝向何處安身立命。師曰。云消山嶽露。日出海天清。天順改元。代王請詣內掖問道。感現光明。王心大悅。而師禮焉。遂捐俸建寺華嚴谷。額曰普濟。山居偈曰。寰中獨許五臺高。無位真人伴寂寥。一任諸方風浩浩。常空兩眼視雲霄。颯颯春風和鳥哀。清音直到耳邊來。爐燒柏子端然坐。對月殘經又展開。後坐脫于本寺。

西禪瑞禪師法嗣

棠城寶文洪印禪師

古渝棠城張氏子。禮西禪瑞有年。因禪遷化。遠扣楚山。值定王除𧝓。請山升座。師出問。雷音動地。選佛場開。一會靈山儼然未散。未審。皇恩佛恩。如何補報。山曰。蕩蕩堯風清六合。明明佛日照三千。師曰。祝讚已聞師的旨。拈花微笑意如何。山曰。機前有語難容舌。獨許頭陀一笑傳。師曰。玉梅破雪。紅葉凋霜。適官家除𧝓之辰。乃鶴駕仙遊之日。未審。即今何在。山豎拂曰。在山僧拂子頭上。成等正覺。放大光明。與三世如來。共轉法輪。汝還見么。師曰。與么則遍界絕遮藏也。山曰。要且有眼覷不見。師曰。只者覷不見處。不隔纖毫。山曰。未是妙。師曰。未審如何是妙。山曰。二邊俱抹過。始見劫前人。師曰。蒙師點出金剛眼。死去生來更不疑。山曰。俊哉衲子。透網金鱗。出語標宗。不忝西禪之嗣。更須保任。切莫自

【現代漢語翻譯】現代漢語譯本：『碎。汝向何處安身立命。』（碎了，你打算在哪裡安身立命呢？）師曰：『云消山嶽露，日出海天清。』（禪師說：雲霧消散，山嶽顯露出真容，太陽升起，海天一片清明。）天順改元，代王請詣內掖問道，感現光明，王心大悅，而師禮焉。遂捐俸建寺華嚴谷，額曰普濟。山居偈曰：寰中獨許五臺高，無位真人伴寂寥。一任諸方風浩浩，常空兩眼視雲霄。颯颯春風和鳥哀，清音直到耳邊來。爐燒柏子端然坐，對月殘經又展開。後坐脫于本寺。（天順年間改元，代王邀請禪師到內宮請教佛法，禪師感應顯現光明，代王非常高興，對禪師行禮。於是捐出俸祿在華嚴谷建造寺廟，命名為普濟。禪師山居時作偈說：天下唯有五臺山最高，無位真人陪伴著寂寞。任憑各地的風多麼猛烈，我用空明的雙眼看著雲霄。颯颯春風伴著鳥兒的哀鳴，清脆的聲音直接傳到耳邊。在爐中焚燒柏子，端正地坐著，對著月光又展開殘缺的經書。）後來在本寺坐化。西禪瑞禪師法嗣棠城寶文洪印禪師古渝棠城張氏子，禮西禪瑞有年。因禪遷化，遠扣楚山。值定王除𧝓（除去舊的弊政），請山升座。師出問：『雷音動地，選佛場開，一會靈山儼然未散。未審，皇恩佛恩，如何補報？』（古渝棠城人張氏之子，師從西禪瑞禪師多年。瑞禪師圓寂后，遠道前往楚山。正趕上定王革除弊政，請禪師到楚山主持法席。洪印禪師出列問道：雷鳴般的聲音震動大地，選佛的道場開啟，彷彿靈山法會還沒有散去。請問，皇恩佛恩，該如何報答？）山曰：『蕩蕩堯風清六合，明明佛日照三千。』（楚山禪師說：浩蕩的堯帝之風凈化了整個宇宙，明亮的佛日照耀著三千大千世界。）師曰：『祝讚已聞師的旨，拈花微笑意如何？』（洪印禪師說：讚頌的話已經聽明白了禪師的旨意，那麼拈花微笑的含義又是什麼呢？）山曰：『機前有語難容舌，獨許頭陀一笑傳。』（楚山禪師說：玄機之語難以用言語表達，只有迦葉尊者以微笑領會。）師曰：『玉梅破雪，紅葉凋霜，適官家除𧝓之辰，乃鶴駕仙遊之日。未審，即今何在？』（洪印禪師說：玉梅在雪中綻放，紅葉在霜中凋零，正值官家革除弊政之時，也是仙鶴駕雲昇天之日。請問，現在又在哪裡呢？）山豎拂曰：『在山僧拂子頭上，成等正覺，放大光明，與三世如來，共轉法輪。汝還見么？』（楚山禪師豎起拂塵說：就在老僧的拂塵頭上，成就正等正覺，放出大光明，與過去、現在、未來三世諸佛，共同轉動法輪。你看見了嗎？）師曰：『與么則遍界絕遮藏也。』（洪印禪師說：如果這樣，那麼整個世界就沒有遮蔽和隱藏了。）山曰：『要且有眼覷不見。』（楚山禪師說：即使有眼睛也看不見。）師曰：『只者覷不見處，不隔纖毫。』（洪印禪師說：僅僅是看不見的地方，也沒有絲毫的間隔。）山曰：『未是妙。』（楚山禪師說：還不是最妙的。）師曰：『未審如何是妙？』（洪印禪師說：請問如何才是最妙的？）山曰：『二邊俱抹過，始見劫前人。』（楚山禪師說：將兩邊都抹去，才能見到劫前的人。）師曰：『蒙師點出金剛眼，死去生來更不疑。』（洪印禪師說：承蒙禪師點出金剛之眼，即使死去活來也不再懷疑。）山曰：『俊哉衲子，透網金鱗，出語標宗，不忝西禪之嗣。更須保任，切莫自--』（楚山禪師說：好一位俊俏的僧人，真是穿過漁網的金鱗，說出的話語標明宗旨，不愧是西禪的後代。更要好好保任，千萬不要自--』

【English Translation】 English version: 'Shattered. Where will you settle down?' The Master said, 'When the clouds dissipate, the mountains and peaks are revealed; when the sun rises, the sea and sky become clear.' In the first year of Tianshun, the Prince of Dai invited the Master to the inner palace to inquire about the Dharma. He sensed and manifested light, and the Prince was overjoyed and paid respects to the Master. Thereupon, he donated his俸祿(official's salary) to build the普濟(Puji) Temple in Huayan Valley. The偈(verse) of the Master's mountain dwelling says: 'In the world, only Mount Wutai is uniquely high; the No-Rank True Man accompanies solitude. Let the winds from all directions blow mightily; the ever-empty eyes gaze at the clouds and sky. The rustling spring breeze harmonizes with the birds' sorrow; the clear sound comes directly to the ear. Burning cypress in the furnace, I sit upright; facing the moon, I unfold the remaining scriptures again.' Later, he passed away while seated in this temple. Successor of Zen Master Rui of Xichan Zen Master Hongyin Baowen of Tangcheng Zhang, a native of Tangcheng, Guyu, served Zen Master Rui of Xichan for many years. After Zen Master Rui passed away, he went to Mount Chu. He arrived when Prince Ding was removing 𧝓(malpractices), and invited the Master to ascend the seat on the mountain. The Master came forward and asked, 'The thunderous sound shakes the earth, and the field for selecting Buddhas opens. The assembly at Vulture Peak seems not to have dispersed. I wonder, how can we repay the grace of the Emperor and the grace of the Buddha?' The Master of Chu Mountain said, 'The vast wind of Yao purifies the universe, and the bright sun of the Buddha illuminates the three thousand worlds.' The Master said, 'The praise has already made clear the Master's intention. What is the meaning of holding up a flower and smiling?' The Master of Chu Mountain said, 'Words before the opportunity are difficult to express; only Mahakasyapa is allowed to transmit it with a smile.' The Master said, 'Jade plums break through the snow, and red leaves wither in the frost. It is the time when the official removes 𧝓(malpractices), and it is the day when the crane ascends to the heavens. I wonder, where is he now?' The Master of Chu Mountain raised his拂塵(fly-whisk) and said, 'On the head of this monk's拂塵(fly-whisk), he attains perfect enlightenment, emits great light, and turns the Dharma wheel together with the Buddhas of the three worlds. Do you see it?' The Master said, 'If so, then the entire realm is without concealment.' The Master of Chu Mountain said, 'Yet even with eyes, one cannot see it.' The Master said, 'The place that cannot be seen is not separated by a hair's breadth.' The Master of Chu Mountain said, 'It is not yet the most wonderful.' The Master said, 'I wonder, what is the most wonderful?' The Master of Chu Mountain said, 'Erase both sides, and then you will see the person before the kalpa.' The Master said, 'I am grateful to the Master for pointing out the Vajra eye; I will no longer doubt even if I die and am reborn.' The Master of Chu Mountain said, 'A fine monk indeed, a golden carp that has passed through the net, speaking words that mark the sect, worthy of being a successor of Xichan. You must cherish and maintain it, and never be self--'

欺。師曰。人天證明。謝師印可。

古庭堅禪師法嗣

五臺山顯通大巍凈倫禪師

昆明康氏子。受業于無極泰。得法于浮山堅。住臺山日。僧問。如何是臺山境。師曰。不是下雨。便是天晴。曰如何是境中人。師曰。金剛寶窟萬菩薩。曰尋常所談何事。師曰。清風吹幽松。近聽聲愈好。問如何是佛法的的大意。師曰。今年調雨水。農家好春麥。問如何是祖師西來意。師曰。飯仙山轉身。即向汝道。示眾。山高海闊。月朗風清。松蒼石白。夏暑冬寒。如是歷歷分明。一一成現。且衲僧分上。成得個什麼邊事。莫有道得者么。不妨出來道看。若無。老僧自道去也。拈拄杖。下座。示眾。目前無法。意在目前。他不是目前法。非耳目之所到。白雲自佔青山。明月誰分流水。示眾。我這裡。也不管東村李大郎太儉。也不說西社王二姐太奢。也不會安角呼兔。也不會添足畫蛇。早起一碗白粥。午後一碗清茶。誰管他陳年爛葛藤。冷地開花。展兩手云。你等諸人。來這裡討什麼。干木查。示眾。演祖道。有一則奇特因緣。舉似諸人。欲說又被說礙。不說又被不說礙。師曰。大小演祖。大似靈龜曳尾。一言既落人耳。如何又諱得住。山僧者里。也有一則奇特因緣索性。舉似大方。使他依門傍戶。者一個個。壁立千

【現代漢語翻譯】現代漢語譯本欺。禪師說：『人天可以證明，感謝老師的印可。』

古庭堅禪師的法嗣

五臺山顯通寺大巍凈倫禪師

是昆明康氏之子，在無極泰處接受教育，從浮山堅處得法。住在五臺山時，有僧人問：『什麼是五臺山的境界？』禪師說：『不是下雨，就是天晴。』僧人問：『什麼是境界中的人？』禪師說：『金剛寶窟里有萬菩薩。』僧人問：『平常所談論的是什麼事？』禪師說：『清風吹拂幽靜的松樹，靠近了聽聲音越發美妙。』問：『什麼是佛法的大意？』禪師說：『今年風調雨順，農家可以種出好的春麥。』問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師說：『在飯仙山轉身，就告訴你。』禪師開示大眾說：『山高海闊，月光明朗，風氣清和，松樹蒼勁，石頭潔白，夏天炎熱，冬天寒冷。這些如此歷歷分明，一一呈現。那麼衲僧（monk）的本分上，成就了什麼事情呢？有沒有能說得出來的？不妨出來說說看。如果沒有，老僧我就自己說了。』拿起拄杖，走下座位。禪師開示大眾說：『目前沒有法，意念就在目前。它不是目前的法，不是耳目所能達到的。白雲自然佔據青山，明月誰來分割流水。』禪師開示大眾說：『我這裡，也不管東村的李大郎太節儉，也不說西社的王二姐太奢侈。也不會按著角去呼喚兔子，也不會畫蛇添足。早起一碗白粥，午後一碗清茶。誰管他陳年爛葛藤，在寒冷的地方開花。』張開雙手說：『你們這些人，來這裡討什麼？干木查（gan mu cha）。』禪師開示大眾說：『演祖（Yan Zu）說，有一則奇特的因緣，要告訴你們。想說又被『說』所阻礙，不說又被『不說』所阻礙。』禪師說：『大小演祖，很像靈龜拖著尾巴。一句話既然落入人耳，又怎麼能隱瞞得住？山僧我這裡，也有一則奇特的因緣，索性告訴各位，使他依門傍戶，這一個個，像墻壁一樣直立千』

【English Translation】 English version Chee. The master said, 'Heaven and humanity can attest to it. Thank you, teacher, for your approval.'

Successor of Chan Master Gu Tingjian

Chan Master Jinglun of Dawei Temple on Mount Wutai

He was a son of the Kang family of Kunming, studied under Wuji Tai, and received the Dharma from Fushan Jian. While residing on Mount Wutai, a monk asked, 'What is the realm of Mount Wutai?' The master said, 'It's either raining or the sky is clear.' The monk asked, 'What are the people in the realm?' The master said, 'In the Vajra Cave are ten thousand Bodhisattvas.' The monk asked, 'What is usually discussed?' The master said, 'A gentle breeze blows through the secluded pines; the closer you listen, the better the sound.' Asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'This year the weather is favorable, and farmers will have a good spring wheat harvest.' Asked, 'What is Bodhidharma's intention in coming from the West?' The master said, 'Turn around at the Fanshan Mountain, and I will tell you.' The master addressed the assembly, saying, 'The mountains are high, and the sea is vast; the moon is bright, and the wind is clear; the pines are verdant, and the rocks are white; summer is hot, and winter is cold. These are so clearly and distinctly present. So, what has been accomplished in the role of a monk? Is there anyone who can say? Feel free to come forward and speak. If not, I, the old monk, will say it myself.' He picked up his staff and descended from the seat. The master addressed the assembly, saying, 'There is no Dharma before the eyes; the intention is right before the eyes. It is not a Dharma of the present moment, not something that can be reached by the ears and eyes. White clouds naturally occupy the green mountains; who divides the flowing water from the bright moon?' The master addressed the assembly, saying, 'Here, I don't care whether Li Dalang of the east village is too frugal, nor do I say that Wang Erjie of the west village is too extravagant. I won't call a rabbit by touching its horns, nor will I add feet to a snake drawing. A bowl of white porridge in the morning, a bowl of clear tea in the afternoon. Who cares about the old, rotten kudzu vines, blooming in the cold?' He opened his hands and said, 'What are you all seeking here? Gan mu cha.' The master addressed the assembly, saying, 'Yan Zu said, there is a peculiar cause and condition that I want to tell you all. I want to say it, but I am hindered by 'saying'; I don't say it, but I am hindered by 'not saying'.' The master said, 'Great Yan Zu, you are much like a divine turtle dragging its tail. Once a word has fallen into people's ears, how can it be concealed? Here, I, the mountain monk, also have a peculiar cause and condition, so I will simply tell everyone, so that they can rely on the door and lean against the house, each and every one of them, standing upright like a wall for a thousand'

仞。也不為分外。示眾。長沙岑大師道。盡大地草木人畜。總是般若真光。師乃召曰。大眾看看。老僧上黃鶴樓也。只見晴川歷歷漢陽樹。芳草萋萋鸚鵡洲。是汝諸人還見么。喝一喝。

南嶽下二十八世

東明慈禪師法嗣

南京寶峰明瑄禪師

吳江范氏子。素業木工。因海舟建塔院。失斧傷足。痛甚索酒。舟曰。范作頭。傷足猶可假。若斫去頭。有千石酒與作頭吃。能吃否。師有省。即求為僧。舟與披剃曰。今日汝頭落也。師曰。頭雖落好。吃酒人不落也。乃充火頭。一日負薪。舟見曰。將刺棘作么。師曰。是柴。舟呵呵大笑。師惘然。舟曰。是柴將去燒卻。師疑曰。和尚畢竟有什麼道理。故爾問我。是夕刻意參究。不覺被火燎眉。面如刀割。以鏡照之。忽然大悟。呈偈曰。負薪和尚喚為棘。火焰燒眉面皮急。祖師妙旨鏡中明。一鑒令人玄要得。舟便打。師奪拄杖曰。這條六尺竿。幾年不用。今日又要重拈。舟大笑。師又呈偈曰。棒頭著處血痕斑。笑裡藏刀仔細看。若非英靈真漢子。死人吃棒舞喃喃。舟曰。即此偈語。可紹吾宗。乃付偈曰。臨濟兒孫是獅子。一吼千山百獸死。今朝汝具爪牙威。也須萬壑深山止。從此名聞遐邇。學徒川赴。逝于成化八年臘月九日。塔建東明寺左。

君

【現代漢語翻譯】仞（量詞單位）。也不為分外。示眾。長沙岑大師道：『盡大地草木人畜，總是般若（prajna，智慧）真光。』師乃召曰：『大眾看看，老僧上黃鶴樓也。只見晴川歷歷漢陽樹，芳草萋萋鸚鵡洲。是汝諸人還見么？』喝一喝。

南嶽下二十八世

東明慈禪師法嗣

南京寶峰明瑄禪師

吳江范氏子。素業木工。因海舟建塔院，失斧傷足。痛甚索酒。舟曰：『范作頭，傷足猶可假，若斫去頭，有千石酒與作頭吃，能吃否？』師有省，即求為僧。舟與披剃曰：『今日汝頭落也。』師曰：『頭雖落好，吃酒人不落也。』乃充火頭。一日負薪，舟見曰：『將刺棘作么？』師曰：『是柴。』舟呵呵大笑。師惘然。舟曰：『是柴將去燒卻。』師疑曰：『和尚畢竟有什麼道理，故爾問我。』是夕刻意參究，不覺被火燎眉，面如刀割。以鏡照之，忽然大悟。呈偈曰：『負薪和尚喚為棘，火焰燒眉面皮急。祖師妙旨鏡中明，一鑒令人玄要得。』舟便打。師奪拄杖曰：『這條六尺竿，幾年不用，今日又要重拈。』舟大笑。師又呈偈曰：『棒頭著處血痕斑，笑裡藏刀仔細看。若非英靈真漢子，死人吃棒舞喃喃。』舟曰：『即此偈語，可紹吾宗。』乃付偈曰：『臨濟（Linji）兒孫是獅子，一吼千山百獸死。今朝汝具爪牙威，也須萬壑深山止。』從此名聞遐邇，學徒川赴。逝于成化八年臘月九日。塔建東明寺左。

君

【English Translation】仞 (Ren, a unit of measurement). It is not beyond one's duty. Showing the assembly. Chan Master Cen of Changsha said, 'All the grass, trees, people, and animals on the entire earth are all the true light of prajna (prajna, wisdom).' The master then summoned, saying, 'Everyone, look! This old monk is going to the Yellow Crane Tower. I only see the clear river, the distinct trees of Hanyang, and the lush grass of Parrot Island. Can you all see it?' He gave a shout.

Twenty-eighth generation from Nanyue

Dharma successor of Chan Master Dongming Ci

Chan Master Mingxuan of Baofeng Temple in Nanjing

A son of the Fan family in Wujiang. He was originally a carpenter. Because Haizhou was building a pagoda courtyard, he lost his axe and injured his foot. In great pain, he asked for wine. Zhou said, 'Foreman Fan, injuring your foot is still acceptable. But if you chop off your head, even if I give you a thousand dan of wine to drink, can you drink it?' The master had an awakening and immediately asked to become a monk. Zhou shaved his head and said, 'Today, your head falls off!' The master said, 'Although my head falls off, the one who drinks wine does not fall off.' Then he was assigned to be a cook. One day, carrying firewood, Zhou saw him and said, 'What are you doing with thorny branches?' The master said, 'It's firewood.' Zhou laughed heartily. The master was bewildered. Zhou said, 'If it's firewood, take it away and burn it.' The master wondered, 'What principle does the abbot have after all, that he asks me this?' That night, he earnestly investigated, and unknowingly his eyebrows were burned by the fire, and his face felt like it was cut by a knife. He looked at it in the mirror and suddenly had a great enlightenment. He presented a verse, saying, 'The abbot carrying firewood calls it thorns, the flames burn my eyebrows and my face is in a hurry. The subtle meaning of the patriarch is clear in the mirror, one glance makes people obtain the profound essence.' Zhou then hit him. The master snatched the staff and said, 'This six-foot pole has not been used for years, and today you want to pick it up again.' Zhou laughed loudly. The master then presented another verse, saying, 'Where the stick hits, there are traces of blood, a knife hidden in the smile, look carefully. If it is not a heroic and true man, the dead man eats the stick and dances murmuring.' Zhou said, 'These verses can inherit my sect.' Then he gave a verse, saying, 'The descendants of Linji (Linji) are lions, one roar kills thousands of mountains and hundreds of beasts. Today you have the majesty of claws and teeth, you must also stop in the deep mountains of ten thousand valleys.' From then on, his name was known far and wide, and students flocked to him. He passed away on the ninth day of the twelfth month of the eighth year of Chenghua. The pagoda was built to the left of Dongming Temple.

Sir

峰通禪師法嗣

邵武府君峰清祥上座

呈大闡偈曰。法性空無礙。平等觀自在。截斷兩頭機。是名超三界。

天寧宣禪師法嗣

杭州徑山天才英禪師

嘗曰默堂和尚。平地上涌起波濤。虛空里敲出木楔。中人毒氣回來。剛道親見寶月。不知瞎卻多少人眼睛。啞洎合饒舌。

東方𥙿禪師法嗣

南京碧峰寺天通顯禪師

玉芝問。碧峰寺里有如來。莫便是和尚否。師曰。上座還見么。曰縱見得。也是金屑落眼。師曰。者漢死去多少時。汝來為他乞命。便歸方丈。明日上堂。舉古德云。打破大唐國。覓個不會佛法的也無。又曰。向南方走了一轉。拄杖頭上不曾撥著個會佛法的。此二句。甚有誵訛。試為酬一語看。芝曰。前不遘村。后不迭店。師曰。未在再道。曰不遇知音者。徒勞話歲寒。師復問曰。汝向南參。有何言句。試道看。芝舉悟道偈曰。湖光倚杖三千頃。山色開門五六峰。觸目本來成現事。蒲團今不煉頑空。滿月風光足起居。有誰平地別親疏。縱令達磨傳心訣。問著依然不識渠。師曰。非非。芝曰。云何非非。師曰。子不非非。恁人非非。梁皇達磨。兩不見機。何勞折葦。又遣人追古之今之。落人圈繢。曰如何得不落人圈繢。師打一掌曰。是落耶。是不落耶。芝禮

【現代漢語翻譯】現代漢語譯本峰通禪師法嗣

邵武府君峰清祥上座

呈大闡偈曰：『法性空無礙，平等觀自在。截斷兩頭機，是名超三界。』

天寧宣禪師法嗣

杭州徑山天才英禪師

嘗曰：『默堂和尚，平地上涌起波濤，虛空里敲出木楔。中人毒氣回來，剛道親見寶月（比喻佛性）。不知瞎卻多少人眼睛。啞洎合饒舌。』

東方𥙿禪師法嗣

南京碧峰寺天通顯禪師

玉芝問：『碧峰寺里有如來（Tathagata），莫便是和尚否？』師曰：『上座還見么？』曰：『縱見得，也是金屑落眼。』師曰：『者漢死去多少時，汝來為他乞命？』便歸方丈。明日上堂，舉古德云：『打破大唐國，覓個不會佛法的也無。』又曰：『向南方走了一轉，拄杖頭上不曾撥著個會佛法的。』此二句，甚有誵訛。試為酬一語看。芝曰：『前不遘村，后不迭店。』師曰：『未在，再道。』曰：『不遇知音者，徒勞話歲寒。』師復問曰：『汝向南參，有何言句，試道看。』芝舉悟道偈曰：『湖光倚杖三千頃，山色開門五六峰。觸目本來成現事，蒲團今不煉頑空。滿月風光足起居，有誰平地別親疏。縱令達磨（Bodhidharma）傳心訣，問著依然不識渠。』師曰：『非非。』芝曰：『云何非非？』師曰：『子不非非，恁人非非。梁皇達磨，兩不見機，何勞折葦。』又遣人追古之今之，落人圈繢。曰：『如何得不落人圈繢？』師打一掌曰：『是落耶？是不落耶？』芝禮。

【English Translation】 English version Successor of Chan Master Fengtong

Senior Monk Qingxiang of Junfeng in Shaowu Prefecture

Presented a verse to Da Chan, saying: 'The Dharma-nature is empty and without obstruction, the equality of Guan Zizai (Avalokitesvara). Severing the mechanism at both ends, this is called transcending the Three Realms.'

Successor of Chan Master Xuan of Tianning

Chan Master Tiancai Ying of Jingshan in Hangzhou

Once said: 'The monk of Motang, raising waves on flat ground, hammering wooden wedges into the void. The poison of mediocre people returns, just saying they have personally seen the Treasure Moon (metaphor for Buddha-nature). I don't know how many people's eyes have been blinded. Dumb people should be silent.'

Successor of Chan Master Dongfang 𥙿

Chan Master Tiantong Xian of Bifeng Temple in Nanjing

Yu Zhi asked: 'Is there a Tathagata (Tathagata) in Bifeng Temple? Could it be the abbot?' The Master said: 'Does the senior monk see it?' He said: 'Even if I see it, it is like gold dust falling into the eyes.' The Master said: 'How long has that fellow been dead? You come to beg for his life?' Then he returned to his room. The next day, he ascended the hall and quoted an ancient worthy, saying: 'Break apart the Great Tang Dynasty, and you won't find anyone who doesn't understand the Buddha-dharma.' He also said: 'Having walked around in the south, I haven't found anyone who understands the Buddha-dharma with the top of my staff.' These two sentences are very erroneous. Try to respond with a word.' Zhi said: 'There is no village ahead, and no inn behind.' The Master said: 'Not yet, say it again.' He said: 'Without meeting a kindred spirit, it is futile to talk about the cold season.' The Master asked again: 'When you went south to study, what words did you have? Try to say them.' Zhi recited a verse of enlightenment, saying: 'The lake light leans on the staff for three thousand acres, the mountain colors open the door to five or six peaks. What is seen is originally a present matter, the futon is not now refining stubborn emptiness. The full moon's scenery is sufficient for living, who distinguishes between relatives and strangers on flat ground? Even if Bodhidharma (Bodhidharma) transmits the mind-seal, asking about it, one still does not recognize it.' The Master said: 'Not not.' Zhi said: 'What is not not?' The Master said: 'You are not not, such a person is not not. Emperor Liang and Bodhidharma, both do not see the opportunity, why bother breaking reeds?' He also sent people to chase after the ancient and the present, falling into people's circles. He said: 'How can one not fall into people's circles?' The Master slapped him once and said: 'Is this falling? Or is it not falling?' Zhi bowed.

拜。平日所蘊。泮然冰釋。師游南屏宗鏡堂。升法座曰。此處正好說法。芝從傍唱曰。說法已竟。師便下座。顧曰。何者是我說法處。芝曰。劍去久矣。師頷之。

夷峰寧禪師法嗣

杭州天目寶芳進禪師

付法偈曰。真性本無性。真法本無法。了知無法性。何處不通達。

南嶽下二十九世

寶峰瑄師法嗣

天奇本瑞禪師

鐘陵人。江氏子。二十一歲。從荊南無說能披剃。即看一歸何處。后遍游叢社。遇全首座行次。聞呼豬聲。全曰。阿孃牆裡喚哪哪。途路師僧會也么。拶破這些關棙子。娘娘依舊是婆婆。師聞之瞿然。一日染病甚劇。有暉禪者。囑曰。病中不可放逸。昔大慧杲生背瘡。晝夜叫痛。有問。和尚還有不痛底么。杲曰。有曰。有在什麼處。杲曰。痛死人。師於此。透得娘娘依舊是婆婆。一日聞鹿鳴。會得日用之中無不是語。后往南京。過單縣途次。恍如夢醒。始覺從前所悟。一場懡㦬。乃參見寶峰。峰問。甚處來。師曰。北京。峰曰。別有去處么。師曰。隨方瀟灑。峰曰。曾到四川否。師曰。曾到。峰曰。四川境界。與此間如何。師曰。江山雖異。風月一般。峰豎拳曰。還有這個么。師曰。無。峰曰。因甚卻無。師曰。非我境界。峰曰。如何是汝境界。師曰。諸

【現代漢語翻譯】現代漢語譯本拜。平日裡積蓄的（智慧），像冰一樣完全融化消散。禪師到南屏宗鏡堂遊歷，登上法座說：『這裡正好說法。』芝從旁邊唱道：『說法已經完畢。』禪師便走下法座，回頭問道：『哪裡是我的說法之處？』芝回答說：『劍已經離開很久了。』禪師點頭認可。

夷峰寧禪師的法嗣

杭州天目寶芳進禪師

付法偈說：『真性本來沒有自性，真法本來沒有定法。徹底了知沒有定法的自性，哪裡不能通達？』

南嶽下第二十九世

寶峰瑄師的法嗣

天奇本瑞禪師

是鐘陵人，姓江。二十一歲時，跟隨荊南無說能剃度出家，隨即參看『一歸何處』（萬法歸一，一歸何處）。後來遍游各處叢林寺院，遇到全首座在路上行走，聽到呼喚豬的聲音。全首座說：『阿孃（母親）在牆裡呼喚哪哪（豬的名字）。路上的師僧們能領會嗎？如果能刺破這些關捩子（關鍵），阿孃依舊是婆婆（指事物的本質）。』禪師聽了，驚愕醒悟。一天，禪師生病非常嚴重，有位暉禪者囑咐他說：『病中不可放逸。過去大慧杲（禪師名）生了背瘡，晝夜叫痛。有人問：和尚還有不痛的地方嗎？』大慧杲說：『有。』那人問：『有在什麼地方？』大慧杲說：『痛死人。』禪師於此，徹底領悟了『阿孃依舊是婆婆』的道理。一天，聽到鹿鳴的聲音，體會到日常生活中無不是法語。後來前往南京，經過單縣的途中，恍如夢醒，才覺得從前所悟，只是一場懡㦬（含糊不清）。於是去參拜寶峰禪師。寶峰問：『從哪裡來？』禪師說：『北京。』寶峰問：『還有別的地方要去嗎？』禪師說：『隨處瀟灑自在。』寶峰問：『曾經到過四川嗎？』禪師說：『曾經到過。』寶峰問：『四川的境界，與這裡相比如何？』禪師說：『江山雖然不同，風月卻是一樣。』寶峰豎起拳頭說：『還有這個嗎？』禪師說：『沒有。』寶峰問：『為什麼說沒有？』禪師說：『不是我的境界。』寶峰問：『如何是你的境界？』禪師說：『諸

【English Translation】 English version Bai. The accumulated (wisdom) of ordinary days, melted away like ice. The master traveled to Zongjing Hall in Nanping. Ascending the Dharma seat, he said, 'This is a good place to expound the Dharma.' Zhi chanted from the side, 'The Dharma has already been expounded.' The master then descended from the seat, turned around, and asked, 'Where is my place for expounding the Dharma?' Zhi replied, 'The sword has been gone for a long time.' The master nodded in agreement.

Successor of Chan Master Yifeng Ning

Chan Master Baofang Jin of Tianmu, Hangzhou

His Dharma transmission verse says: 'True nature is inherently without nature, true Dharma is inherently without Dharma. Thoroughly knowing the nature of no-Dharma, where is there not thorough understanding?'

29th Generation under Nanyue

Successor of Master Baofeng Xuan

Chan Master Benrui of Tianqi

He was from Zhongling, of the Jiang family. At the age of twenty-one, he followed Wushuo Neng of Jingnan to be tonsured. He immediately contemplated 'Where does the One return?' (Where do all dharmas return to the One, and where does the One return?). Later, he traveled extensively to various monasteries. He encountered Chief Seat Quan on the road, who, upon hearing the sound of calling a pig, said, 'The mother is calling Nana (the pig's name) from inside the wall. Can the monks on the road understand? If you can break through these key points, the mother is still the grandmother (referring to the essence of things).' The master was startled and awakened upon hearing this. One day, the master became very ill. A Chan practitioner named Hui exhorted him, 'You must not be lax during illness. In the past, Dahui Gao (a Chan master's name) had a back sore and cried out in pain day and night. Someone asked, 'Does the master have a place that doesn't hurt?' Dahui Gao said, 'Yes.' The person asked, 'Where is it?' Dahui Gao said, 'It hurts to death.'' At this point, the master thoroughly understood the principle that 'the mother is still the grandmother.' One day, hearing the sound of deer鳴, he realized that there is no speech that is not Dharma within daily life. Later, he went to Nanjing. On the way through Shan County, he awoke as if from a dream, and realized that his previous understanding was just a muddle. So he went to pay respects to Baofeng. Baofeng asked, 'Where do you come from?' The master said, 'Beijing.' Baofeng asked, 'Do you have other places to go?' The master said, 'I am free and at ease everywhere.' Baofeng asked, 'Have you ever been to Sichuan?' The master said, 'I have been there.' Baofeng asked, 'How is the scenery of Sichuan compared to here?' The master said, 'Although the rivers and mountains are different, the wind and moon are the same.' Baofeng raised his fist and said, 'Is there still this?' The master said, 'No.' Baofeng asked, 'Why do you say no?' The master said, 'It is not my realm.' Baofeng asked, 'What is your realm?' The master said, 'All

佛不能識。誰敢強安名。峰曰。汝豈不是著空。師曰。終不向鬼窟里作活計。峰曰。西天九十六種外道。汝是第一。師拂袖便行。峰乃付偈曰。濟山棒喝如輕觸。殺活從茲手眼親。聖解凡情俱坐斷。曇華猶放一枝新。住后示眾。一切無餘。一切無礙。一切無礙。一切無餘。透得無礙。自然無餘。透得無餘。自然無礙。會么。嬌花若繡紅千朵。曲水如羅碧一灣。示眾。人人鼻孔撩天。何用拈花對眾。個個眼睛突出。休尋向上玄機。臨濟妄立三玄。洞山強分五位。識破溈山水牯。方知僧璨無罪。舉拂曰。三陽開泰戶。一氣轉鴻鈞。示眾。[○@((○○)/(○○))]大眾會么。若然不會。更聽一偈。寬兮宇宙誠然小。窄也絲毫實不存。空劫那邊如殞卻。莫來這裡強言論。復拈拄杖曰。曾伴夜行驚惡虎。幾回同上碧蘿峰。

吉庵祚禪師法嗣

嘉興府天寧法舟道濟禪師

本郡張氏子。依東禪昂為比丘。后謁吉庵。偶行廊廡間。聞磬響契悟。尋趨方丈。庵望見笑曰。子著賊也。師曰。賊已收下。庵曰。贓在甚處。師提坐具曰。狼籍狼籍。庵曰。這掠虛漢。狼籍個甚麼。師一喝歸眾。庵喜而印之。嘉靖初。出世金陵。僧問。如何是安隱境。師曰。三山半落青天外。二水中分白鷺洲。曰如何是安隱家風。

【現代漢語翻譯】現代漢語譯本：佛是不可認識的，誰敢勉強給它安立名稱？高峰禪師說：『你豈不是執著于空？』禪師說：『我始終不在鬼窟里做活計。』高峰禪師說：『西天有九十六種外道，你是第一種。』禪師拂袖便走。高峰禪師於是留下偈語說：『濟山禪師的棒喝如同輕輕觸碰，殺活的手段從此掌握在手。聖人的理解和凡夫的情感都一概斷絕，曇花依然綻放出一枝新芽。』住持后，禪師向大眾開示：『一切都無剩餘，一切都無阻礙。一切都無阻礙，一切都無剩餘。』『透徹了無礙，自然就無剩餘。透徹了無剩餘，自然就無阻礙。』『明白了嗎？嬌艷的花朵像刺繡般紅艷，有千百朵；彎曲的流水像羅帶般碧綠，有一道灣。』禪師向大眾開示：『人人的鼻孔都朝天，何必還要拈花示眾？個個眼睛都突出，不要尋找向上的玄機。』『臨濟禪師妄立三玄，洞山禪師強分五位。識破了溈山禪師的水牯牛，才知道僧璨禪師沒有罪過。』禪師舉起拂塵說：『三陽開泰戶，一氣轉鴻鈞。』禪師向大眾開示：『大眾明白了嗎？如果還不明白，再聽一首偈語。』『寬廣啊，宇宙確實很小；狹窄啊，一絲一毫也不存在。空劫那邊如果殞滅了，就不要來這裡強加言論。』禪師又拿起拄杖說：『曾經伴隨夜行，驚動了惡虎；幾次一同登上碧蘿峰。』

吉庵祚禪師的法嗣

嘉興府天寧法舟道濟禪師

是本郡張氏的兒子，依止東禪昂為比丘。後來參謁吉庵禪師。偶然在廊廡間行走，聽到磬聲而契悟。隨即走向方丈室，吉庵禪師望見他笑著說：『你被賊偷了。』禪師說：『賊已經被我抓住了。』吉庵禪師說：『贓物在哪裡？』禪師提起坐具說：『狼籍狼籍。』吉庵禪師說：『這個掠虛漢，狼籍個什麼？』禪師一聲喝，回到大眾中。吉庵禪師很高興，印可了他。嘉靖初年，禪師在金陵開法。有僧人問：『如何是安穩境？』禪師說：『三山半落青天外，二水中分白鷺洲。』僧人問：『如何是安穩家風？』

【English Translation】 English version: The Buddha cannot be recognized. Who dares to forcibly assign a name to it? Feng said, 'Aren't you attached to emptiness?' The Master said, 'I will never make a living in a ghost cave.' Feng said, 'Among the ninety-six kinds of heretics in the Western Heaven, you are the first.' The Master flicked his sleeve and left. Feng then left a verse saying, 'Ji Mountain's (Ji Shan) staff and shout are like a light touch; killing and giving life are now in the hands and eyes. Holy understanding and mundane feelings are both cut off; a new branch of the Udumbara (Tan Hua) flower still blooms.' After residing (as abbot), the Master addressed the assembly: 'Everything is without remainder; everything is without obstruction. Everything is without obstruction; everything is without remainder.' 'Penetrate the unobstructed, and naturally there is no remainder. Penetrate the remainderless, and naturally there is no obstruction.' 'Do you understand? The delicate flowers are like embroidered red, thousands of them; the winding stream is like a green silk ribbon, a bay.' The Master addressed the assembly: 'Everyone's nostrils are turned to the sky; why use the flower to show the assembly? Everyone's eyes are protruding; stop seeking the profound mechanism upwards.' 'Linji (Linji) falsely established the Three Mysteries; Dongshan (Dongshan) forcibly divided the Five Ranks. Recognize the water buffalo of Guishan (Guishan), and then you will know that Sengcan (Sengcan) is without fault.' Raising the whisk, the Master said, 'The Three Yangs (San Yang) open the door of prosperity; the One Qi (Yi Qi) turns the universe.' The Master addressed the assembly: 'Do you understand, great assembly? If you still don't understand, listen to another verse.' 'Wide, indeed, the universe is truly small; narrow, even a hair's breadth does not exist. If that side of the empty kalpa (Kong Jie) is extinguished, do not come here to force arguments.' The Master then picked up the staff and said, 'I once accompanied him on a night walk, startling fierce tigers; several times we ascended the Bi Luo Peak (Bi Luo Feng) together.'

Successor of Chan Master Ji'an Zuo (Ji'an Zuo)

Chan Master Daoji (Daoji) of Tianning Fazhou (Tianning Fazhou) Monastery in Jiaxing Prefecture

Was a son of the Zhang family in this prefecture. He relied on Dongchan Ang (Dongchan Ang) as a Bhikkhu (Biqiu). Later, he visited Ji'an (Ji'an). Once, while walking in the corridor, he had an awakening upon hearing the sound of a chime. He immediately went to the abbot's room. Ji'an (Ji'an), seeing him, smiled and said, 'You have been robbed by a thief.' The Master said, 'The thief has already been captured.' Ji'an (Ji'an) said, 'Where is the stolen goods?' The Master raised his sitting cloth and said, 'Scattered, scattered.' Ji'an (Ji'an) said, 'This empty-handed fellow, what is scattered?' The Master gave a shout and returned to the assembly. Ji'an (Ji'an) was very pleased and confirmed him. In the early years of Jiajing (Jiajing), the Master opened the Dharma in Jinling (Jinling). A monk asked, 'What is the realm of peace and security?' The Master said, 'Three mountains half fall outside the blue sky; two waters divide Egret Island (Bai Lu Zhou).' The monk asked, 'What is the family style of peace and security?'

師曰。石虎山前鬥。泥牛水底眠。曰不會。師曰。用會作么。未幾。歸天寧。示眾。舉梁武帝問達磨曰。如何是聖諦第一義。磨曰。廓然無聖。帝曰。對朕者誰。磨曰。不識。帝不領悟。師頌曰。廓然無聖絕機輪。打破重關百萬門。雨過落花紅滿地。行人猶自不知春。示眾。精嚴寺里撞鐘。府譙樓上擂鼓。同時顯大神通。穿透千門萬戶。大眾聞么。若道不聞。爭奈鐘鼓分明。人人有耳。若道聞。將什麼聞。即今鼓絕鐘消。聞的事作么生。速道速道。卓拄杖曰。黃金自有黃金價。終不和沙賣與人。僧問。如何是道。師曰。滿口道不出。僧復問師曰。一番提起。一番新問。達磨未來時如何。師曰。古鏡分明含萬象。曰來后如何。師曰。萬象分明古鏡中。曰用來作么。師曰。若不來埋沒古鏡。問佛佛授手。祖祖相傳。未審。傳個甚麼。師曰。蘇盧蘇盧。悉利悉利。溪上坐次。僧問。如何是隨波逐浪句。師曰。兩岸春風香不斷。一溪流水落花新。曰爭奈學人不會。師曰。蜻蜓飛尚緩。蛺蝶舞偏忙。曰和尚將境示人。師震威一喝。僧禮拜。師曰。未在更道。僧無語。師曰。啼得血流無用處。不如緘口過殘春。有士對奕問曰。如何下手方妙。師曰。向黑白未分時。下一著看。士作下子勢。師曰。妙手妙手。陸五臺問。畫前元有易否

【現代漢語翻譯】現代漢語譯本師[禪師]說：『石虎山前在爭鬥，泥做的牛在水底睡覺。』學僧說：『我不會。』禪師說：『會了又有什麼用呢？』不久，禪師回到天寧寺，向大眾開示，舉了梁武帝問達摩[菩提達摩，禪宗始祖]的故事：『什麼是聖諦第一義？』達摩說：『廓然無聖。』[空曠寂靜，沒有聖凡的分別]武帝說：『那面對朕的是誰？』達摩說：『不認識。』武帝沒有領悟。禪師作頌說：『廓然無聖，斷絕了機巧的運轉，打破重重關卡百萬道門。雨後落花，紅色鋪滿大地，行人卻仍然不知道春天已經到來。』禪師向大眾開示：『精嚴寺里在敲鐘，府衙的譙樓上在擂鼓，同時顯現大神通，穿透千家萬戶。大眾聽見了嗎？如果說沒聽見，可是鐘鼓的聲音明明就在，人人都有耳朵。如果說聽見了，用什麼聽見的呢？現在鐘聲停止，鼓聲也消失了，聽見這件事又該如何呢？快說快說！』禪師拄著禪杖說：『黃金自有黃金的價值，終究不會和沙子混在一起賣給別人。』有僧人問：『什麼是道？』禪師說：『滿口也說不出來。』僧人又問禪師說：『一番提起，一番新問，達摩未來東土時如何？』禪師說：『古鏡分明，含藏萬象。』僧人說：『來之後如何？』禪師說：『萬象分明，都在古鏡中。』僧人說：『用來做什麼？』禪師說：『如果不來，就埋沒了古鏡。』僧人問：『佛佛授手，祖祖相傳，不知道傳的是什麼？』禪師說：『蘇盧蘇盧，悉利悉利。』[咒語，意義不詳] 禪師在溪邊坐著，有僧人問：『什麼是隨波逐浪的語句？』禪師說：『兩岸春風，香氣不斷，一溪流水，落花清新。』僧人說：『可是學僧不會。』禪師說：『蜻蜓飛翔還很緩慢，蝴蝶飛舞卻格外忙碌。』僧人說：『和尚您這是用外境來開示人。』禪師震威一喝。僧人禮拜。禪師說：『還不到時候，再說！』僧人無語。禪師說：『啼得血流也無濟於事，不如閉口度過殘春。』有士人下棋，問禪師說：『如何下手才妙？』禪師說：『在黑白未分之時，下一著看看。』士人作出下棋的姿勢。禪師說：『妙手！妙手！』陸五臺問：『畫前原本有易嗎？』

【English Translation】 English version The Master said, 'In front of Stone Tiger Mountain, they fight. A clay ox sleeps at the bottom of the water.' A monk said, 'I don't understand.' The Master said, 'What's the use of understanding?' Not long after, he returned to Tianning Temple and addressed the assembly, citing the story of Emperor Wu of Liang asking Bodhidharma [Bodhidharma, the first patriarch of Zen] , 'What is the first meaning of the Holy Truth?' Bodhidharma said, 'Vast emptiness, no holiness.' [Empty and silent, without the distinction of sacred and mundane] The Emperor said, 'Then who is facing me?' Bodhidharma said, 'I don't know.' The Emperor did not understand. The Master composed a verse, saying, 'Vast emptiness, no holiness, severing the wheels of contrivance, breaking through layers of barriers, a million gates. After the rain, fallen flowers, red cover the ground, yet travelers still do not know that spring has arrived.' The Master addressed the assembly, 'In Jingyan Temple, the bell is struck; on the watchtower of the government office, the drums are beaten, simultaneously manifesting great spiritual powers, penetrating thousands of households. Have you all heard it? If you say you haven't heard it, but the sound of the bell and drum is clearly there, everyone has ears. If you say you have heard it, what did you hear it with? Now the bell has stopped, and the drum has faded away, how is the matter of hearing to be done? Speak quickly! Speak quickly!' The Master struck his staff and said, 'Gold has its own value, and will never be mixed with sand and sold to others.' A monk asked, 'What is the Dao?' The Master said, 'It cannot be spoken with a full mouth.' The monk asked the Master again, 'One question raised, one new question asked, what was it like before Bodhidharma came to the East?' The Master said, 'The ancient mirror is clear, containing all phenomena.' The monk said, 'What is it like after he came?' The Master said, 'All phenomena are clear, all in the ancient mirror.' The monk said, 'What is it used for?' The Master said, 'If he hadn't come, the ancient mirror would have been buried.' A monk asked, 'Buddha hands it to Buddha, patriarchs transmit to patriarchs, I don't know what is being transmitted?' The Master said, 'Sulu Sulu, Sili Sili.' [Mantra, meaning unknown] The Master was sitting by the stream, and a monk asked, 'What is a phrase that follows the waves?' The Master said, 'On both banks, the spring breeze, the fragrance is continuous, a stream of flowing water, the fallen flowers are fresh.' The monk said, 'But the student does not understand.' The Master said, 'The dragonfly flies slowly, the butterfly dances busily.' The monk said, 'Venerable monk, you are using the external environment to instruct people.' The Master gave a mighty shout. The monk bowed. The Master said, 'It's not time yet, say more!' The monk was silent. The Master said, 'Crying until blood flows is useless, better to close your mouth and pass the remaining spring.' A scholar was playing chess and asked the Master, 'How should I make a move to be skillful?' The Master said, 'Before black and white are distinguished, make a move and see.' The scholar made a gesture of making a move. The Master said, 'Skillful move! Skillful move!' Lu Wutai asked, 'Was there change before the painting?'

。師曰。若無庖犧氏。將甚麼畫。曰畫后如何。師曰。元無一畫。曰現有六十四卦。何得言無。師曰。莫著文字。曰請師離文字。發一爻看。師召臺。臺應諾。師曰。這一爻。從何處起。師示一少年偈曰。學道還須年少身。每因年少誤青春。若言年少堪憑仗。荒冢應無年少人。梵僧來。師假榻與坐。二鼓見三神人。峨冠緋衣而入。師怪問之。皆曰。吾伽藍神也。師入深禪定。故來謁耳。遂不見。秋寢疾革。或請說偈。師曰。此皆文飾耳。無事此也。以手搖曳而逝。年七十四。坐五十二夏。

碧峰顯禪師法嗣

湖州天池玉芝庵月泉法聚禪師

嘉禾富氏子。幼肄儒業。長得度于海鹽資聖寺。喜作韻語。忽自謂曰。出家當爲生死。嗜此奚益。遂誓志參學。后聞禪者舉僧問大顛。如何是見性。顛曰。見即是性。躍然一笑。結廬于澉湖悟空山。參碧峰。問如何不落人圈繢。峰與一掌。師即大悟。徙居天池玉芝精舍。嘗與名紳。證儒釋大同之旨。聞者欣快。上堂。迅速年光若流水。盡道三十六旬今夜止。爭如山僧有個陳年曆日。直是無頭無尾。雖然。墨爛紙灰。爭奈諸人本命元辰。盡在里許。驀然拈出繩床角頭。打亂周天星紀。誰管他角亢危婁氐房箕尾。切忌顛拈倒舉。如何是顛拈倒舉。老者不減年。幼者非得

【現代漢語翻譯】師父說：『如果沒有庖犧氏（中國古代傳說中的人文始祖，相傳他創製八卦），用什麼來畫卦？』僧人問：『畫卦之後又如何呢？』師父說：『本來就沒有一畫。』僧人說：『現在有六十四卦，怎麼能說沒有呢？』師父說：『不要執著于文字。』僧人說：『請師父離開文字，發一爻來看看。』師父呼喚臺，臺應聲答應。師父說：『這一爻，從何處開始？』師父展示一首偈語給一位少年：『學道還須年少身，每因年少誤青春。若言年少堪憑仗，荒冢應無年少人。』一位梵僧來訪，師父讓出禪榻給他坐。二更時分，看見三位神人，頭戴高帽，身穿紅色官服走了進來。師父奇怪地詢問他們，他們都說：『我們是伽藍神（佛教寺院的守護神）。師父進入深深的禪定，所以特來拜謁。』說完就不見了。秋天，師父病情危急，有人請求他說偈語。師父說：『這些都是文字裝飾罷了，不必做這些。』用手搖動，然後去世，享年七十四歲，坐禪五十二個夏天。

碧峰顯禪師的法嗣

湖州天池玉芝庵的月泉法聚禪師

是嘉禾富氏的兒子，年幼時學習儒家經典，長大后在海鹽資聖寺出家。喜歡作詩填詞，忽然自己說道：『出家應當爲了了生死，愛好這些有什麼益處？』於是立志參禪學習。後來聽到禪者舉僧人問大顛禪師：『如何是見性（認識自性）？』大顛禪師回答：『見即是性。』（看見的就是自性）。月泉法聚禪師聽后，躍然一笑，於是在澉湖悟空山結廬而居，參拜碧峰禪師。問：『如何不落入人圈繢（不落入人為的窠臼）？』碧峰禪師打了他一掌，月泉法聚禪師當下大悟。之後遷居到天池玉芝精舍。曾經與一些名士探討儒釋大同的宗旨，聽者都感到欣慰。上堂說法：『迅速的時光像流水一樣，都說三十六旬（一年）就在今夜結束了。』『怎比得上山僧我有個陳年曆日，直是無頭無尾。雖然墨爛紙灰，爭奈諸人本命元辰（本來的面目），盡在里許。』『忽然拈出繩床角頭，打亂周天星紀（宇宙的規律），誰管他角亢危婁氐房箕尾（二十八星宿）。切忌顛拈倒舉（本末倒置）。』『如何是顛拈倒舉？老者不減年，幼者非得。』

【English Translation】 The Master said, 'If there were no Paoxi (Fu Xi, a legendary ruler of ancient China credited with inventing the Bagua), what would you use to draw the trigrams?' The monk asked, 'What happens after drawing the trigrams?' The Master said, 'Originally, there is not a single stroke.' The monk said, 'There are currently sixty-four hexagrams, how can you say there are none?' The Master said, 'Do not be attached to words.' The monk said, 'Please, Master, leave aside the words and emit a single line to see.' The Master called out 'Tai,' and Tai responded. The Master said, 'Where does this line originate?' The Master showed a young man a verse: 'To study the Way, one must be young, but youth often wastes its prime. If you say youth is reliable, then there would be no young people in the desolate graves.' A Brahmin monk came, and the Master offered him his seat. At the second watch of the night, three divine beings were seen, wearing tall hats and scarlet robes, entering. The Master asked them strangely, and they all said, 'We are the Sangharama deities (guardian deities of Buddhist monasteries). We have come to pay our respects because the Master has entered deep Samadhi.' Then they disappeared. In the autumn, the Master became critically ill. Someone requested him to speak a verse. The Master said, 'These are all literary embellishments, there is no need for this.' He waved his hand and passed away, at the age of seventy-four, having sat in meditation for fifty-two summers.

Dharma successor of Zen Master Bifeng Xian

Zen Master Yuequan Faju of Tianchi Yuzhi Hermitage in Huzhou

He was the son of the Fu family of Jiahe. In his youth, he studied Confucian classics. When he grew up, he was ordained at Zisheng Temple in Haiyan. He enjoyed writing rhymes and verses. Suddenly, he said to himself, 'Leaving home should be for the sake of resolving birth and death. What is the benefit of indulging in these things?' So he vowed to study Zen. Later, he heard a Zen practitioner cite a monk asking Zen Master Dadian, 'What is seeing one's nature (jianxing)?' Dadian replied, 'Seeing is nature.' Yuequan Faju smiled joyfully upon hearing this, and built a hut on Wukong Mountain in Ganhu, and visited Zen Master Bifeng. He asked, 'How can one avoid falling into the trap of human contrivances?' Bifeng slapped him once, and Yuequan Faju had a great enlightenment. Afterwards, he moved to Tianchi Yuzhi Hermitage. He once discussed the principle of the great unity of Confucianism and Buddhism with some famous scholars, and those who heard it were delighted. Ascending the Dharma hall, he said, 'Swiftly passing time is like flowing water, everyone says that thirty-six weeks (a year) ends tonight.' 'How can it compare to this old monk having an old almanac, which is truly without beginning or end. Although the ink is faded and the paper is ashes, how can it be helped that everyone's original face (benming yuanchen) is all in here?' 'Suddenly picking up the corner of the rope bed, disrupting the celestial order of the universe, who cares about the Horn, Neck, Danger, Legs, Root, Room, Basket, Tail constellations (twenty-eight constellations). Be careful not to invert things (diannian daoju).' 'What is inverting things? The old do not diminish in years, and the young do not necessarily attain.'

歲。申生人不屬猴。子生人不屬鼠。上堂。棒喝交馳。機如掣電。猶是祖師門下尋常茶飯。忽若移星換斗。露影藏形。茍非親見古人用處。往往分疏不下。遂舉趙州訪二庵主因緣。師曰。此話。商量者不少。每向豎拳處。卜度異同。殊不知機輪轉處。擒縱臨時。變通無滯。方堪八面受敵。使或據險一隅。不免得隴失蜀。得失且置。只如趙州。拂袖便行。與禮拜處。是同是別。試聽一偈。鋪席經過祇一般。爭知死貨活人拈。東行賣貴西行賤。勘破方知不值錢。上堂。舉金剛經曰。一切諸佛。及諸佛阿耨多羅三藐三菩提法。皆從此經出。既是佛從經出。則經非佛說。畢竟喚什麼作此經。現前大眾。又作么生受持。良久。擊拂子曰。口說如啞。耳聽若聾。鷺鷥夜宿寒汀月。飛入蘆花不見蹤。陸五臺問。東土一千七百善知識。即今向什麼處去。師指樹上鳴蟬曰。這裡也有一個。曰聲響便是么。師曰。喚作聲響。即蹉過去也。嘉靖癸亥五月示寂。葬于本山。壽七十有二。

金臺覺禪師法嗣

杭州徑山萬松慧林禪師

仁和沈氏子。因入京師宿通堂。聞僧誦丹霞上堂語。大徹。后參金臺。陳所解。遂得法焉。晚住徑山。一日書偈曰。七十六年。萍蹤何倚。本無去來。應緣而已。蛻然而逝。

天目進禪師法嗣

【現代漢語翻譯】現代漢語譯本歲。生於申年的人不一定屬猴。生於子年的人不一定屬鼠。上堂說法時，棒喝交替使用，禪機如閃電般迅速。但這仍然只是祖師門下尋常的茶飯便飯。忽然間好像移星換斗一般，顯露身影又隱藏形跡。如果不是親眼見到古人如何運用這些手段，往往難以分辨清楚。於是舉趙州禪師拜訪二庵主的故事為例。我說，這個故事，討論的人很多，總是喜歡在豎起拳頭的地方，猜測其中的異同。卻不知道禪機運轉的關鍵在於，擒拿和放縱都是隨機應變，變化通達沒有阻礙，才能應付來自四面八方的挑戰。如果佔據險要的一角，難免會像得了隴西又失去蜀地一樣。得失暫且不論，只說趙州禪師，拂袖便走，與他禮拜的地方，是相同還是不同呢？試聽我一偈：鋪席經過都一樣，怎知死的貨物被活人拈起。向東賣就貴，向西賣就賤，勘破了才知道一文不值。上堂說法時，舉《金剛經》說：『一切諸佛，以及諸佛的阿耨多羅三藐三菩提法（Anuttara-samyak-sambodhi-dharma，無上正等正覺之法），都從此經而出。』既然佛是從經中產生的，那麼這部經就不是佛說的。那麼究竟應該稱這部經為什麼呢？各位，又該如何受持這部經呢？（停頓很久）敲擊拂塵說：口說就像啞巴一樣，耳朵聽就像聾子一樣。白鷺在寒冷的沙洲上伴著月亮過夜，飛入蘆葦花中就看不見蹤影了。陸五臺問：東土一千七百位善知識（Kalyanamitra，善友），如今都到哪裡去了？我說，這裡也有一位。（指著樹上鳴叫的蟬）他說：蟬的叫聲就是嗎？我說：如果把它叫做聲音，那就錯過了。嘉靖癸亥年五月圓寂，安葬在本山。享年七十二歲。

金臺覺禪師（Jintai Jue Chanshi）的法嗣

杭州徑山萬松慧林禪師（Hangzhou Jingshan Wansong Huilin Chanshi）

仁和人沈氏之子。因為入京城住在通堂，聽到僧人誦讀丹霞禪師的上堂語，於是大徹大悟。後來參訪金臺禪師，陳述自己所理解的，於是得到了金臺禪師的認可。晚年住在徑山。有一天寫了一首偈語：七十六年，像浮萍一樣無所依靠。本來就沒有來去，只是隨緣而已。說完就安詳地去世了。

天目進禪師（Tianmu Jin Chanshi）的法嗣

【English Translation】 English version A person born in the year of Shen (申) does not necessarily belong to the Monkey. A person born in the year of Zi (子) does not necessarily belong to the Rat. Ascending the hall, the staff and shout (棒喝) are used alternately, and the Zen opportunity is as swift as lightning. Yet, this is still just ordinary tea and rice under the ancestral master's gate. Suddenly, it is as if the stars are shifting and the constellations are changing, revealing shadows and concealing traces. If one has not personally witnessed how the ancients used these methods, it is often difficult to distinguish clearly. Therefore, I cite the story of Zen Master Zhao Zhou's visit to the two hermitage masters as an example. I say, there are many who discuss this story, always guessing the similarities and differences where fists are raised. They do not know that the key to the operation of Zen opportunity lies in seizing and releasing, which are all adapted to the circumstances, and changes are unobstructed, so that one can cope with challenges from all directions. If one occupies a dangerous corner, one will inevitably lose Shu after gaining Longxi. Let's put aside the gains and losses for the moment, and just talk about Zen Master Zhao Zhou, who left with a flick of his sleeve. Is it the same or different from where he bowed? Listen to my verse: Spreading the mat and passing by are all the same, how can one know that dead goods are picked up by a living person. Selling to the east is expensive, selling to the west is cheap, and only when you see through it do you know it is worthless. When ascending the hall to preach, he quoted the Diamond Sutra, saying: 'All Buddhas, and the Anuttara-samyak-sambodhi-dharma (無上正等正覺之法) of all Buddhas, come from this sutra.' Since the Buddha comes from the sutra, then this sutra was not spoken by the Buddha. Then what should we call this sutra? Everyone, how should you uphold this sutra? (Pause for a long time) Striking the whisk, he said: Speaking is like a mute, and listening is like a deaf person. The egret spends the night on the cold sandbar with the moon, and when it flies into the reed flowers, its trace cannot be seen. Lu Wutai asked: Where have the one thousand seven hundred Kalyanamitras (善友) of the Eastern Land gone now? The master pointed to the cicada chirping in the tree and said, 'There is one here too.' He said, 'Is the sound the one?' The master said, 'If you call it a sound, you have missed it.' He passed away in May of the Jiajing Guihai year and was buried on this mountain. He lived to be seventy-two years old.

Successor of Zen Master Jintai Jue (金臺覺禪師)

Zen Master Wansong Huilin of Jingshan, Hangzhou (杭州徑山萬松慧林禪師)

The son of the Shen family of Renhe. Because he stayed in Tongtang in the capital, he heard a monk reciting Zen Master Danxia's words from the hall, and he had a great enlightenment. Later, he visited Zen Master Jintai and stated his understanding, and then he was recognized by Zen Master Jintai. In his later years, he lived in Jingshan. One day, he wrote a verse: For seventy-six years, like duckweed without support. Originally there is no coming and going, just according to the circumstances. He passed away peacefully.

Successor of Zen Master Tianmu Jin (天目進禪師)

野翁曉禪師

無趣來參。師令看一歸何處話。后趣有省。師付以偈曰。非法非非法。非性非非性。非心非非心。付汝心法竟。

壽堂松禪師法嗣

建寧府斗峰古音凈琴禪師

建陽蔡氏子。參萬法歸一公案。后經南陽雞鳴河。中途有省。謁壽堂于巫山寺。遂承印可。有醍醐集。行於世。

南嶽下三十世

天奇瑞禪師法嗣

隨州關子嶺龍泉寺無聞明聰禪師

邵武光澤奚氏子。依隱庵初出家。參大通智勝佛四句偈。數載。偶聞馬嘶。豁然大悟。參天奇。才入門。值奇外出。師曰。一出一入。是同是別。奇曰。同別且置。見出入者是阿誰。師良久。奇怒罵而出。夜歸。問知客曰。今日我罵這僧在否。曰在。奇曳杖到寮。師禮拜。奇便打。師曰。適來某甲。草草觸忤和尚。奇曰。老僧今日被上座勘破。復問。在世忘世是如何。師曰。了物非物。奇曰。在念忘念是如何。師曰。於心無心。奇曰。心物俱忘是如何。師曰。華山高㟮太行峨。奇曰。教壞人家男女者。惟汝一人。乃付以偈曰。破情情破破還情。絕跡無私精內精。知是個中今不惜。盡籯分付與仁行。師后住關子嶺龍泉寺。為開山第一世。僧問。如何是本來面目。師曰。石香亭。曰。便恁么去時如何。師曰。喪卻

【現代漢語翻譯】現代漢語譯本野翁曉禪師

無趣前來參訪。禪師讓他參看『萬法歸一，一歸何處』的話頭。後來無趣有所領悟。禪師便以偈語相授：『非法非非法，非性非非性，非心非非心，付汝心法竟。』（既不是有法也不是無法，既不是有自性也不是無自性，既不是有心也不是無心，現在將心法傳授給你了。）

壽堂松禪師法嗣

建寧府斗峰古音凈琴禪師

建陽蔡氏之子。參『萬法歸一』的公案。後來經過南陽雞鳴河，途中有所領悟。在巫山寺拜見壽堂禪師，於是得到印可。著有《醍醐集》，流傳於世。

南嶽下三十世

天奇瑞禪師法嗣

隨州關子嶺龍泉寺無聞明聰禪師

邵武光澤奚氏之子。依從隱庵禪師初次出家。參『大通智勝佛』四句偈。數年。偶然聽到馬叫聲，豁然大悟。參拜天奇禪師，剛入門，正趕上天奇外出。禪師說：『一出一入，是同是別？』天奇說：『同別且先放下，看見出入的是誰？』禪師沉默良久。天奇憤怒地罵著走了出去。晚上回來，問知客僧說：『今天我罵那個僧人在嗎？』知客僧說在。天奇拄著枴杖來到禪師的寮房。禪師禮拜。天奇便打。禪師說：『剛才弟子草率地冒犯了和尚。』天奇說：『老僧今天被上座你勘破了。』又問：『在世忘世是如何？』禪師說：『了物非物。』天奇說：『在念忘念是如何？』禪師說：『於心無心。』天奇說：『心物俱忘是如何？』禪師說：『華山高峻太行山巍峨。』天奇說：『教壞人家男女的，只有你一人。』於是將偈語傳授給他：『破情情破破還情，絕跡無私精內精，知是個中今不惜，盡籯分付與仁行。』（破除情執，情執破除后反而回歸真情，斷絕一切痕跡，無私才能精益求精，知道其中奧妙如今毫不吝惜，將所有都交付給你去施行仁義。）禪師後來住在關子嶺龍泉寺，作為開山第一代住持。有僧人問：『如何是本來面目？』禪師說：『石香亭。』僧人說：『如果就這樣去時如何？』禪師說：『喪卻。』

【English Translation】 English version Chan Master Ye Weng Xiao

Wu Qu came to visit, finding it uninteresting. The master instructed him to contemplate the saying 'Where does the One return to after all things return to One?' Later, Wu Qu had an awakening. The master then imparted a verse to him: 'Neither Dharma nor non-Dharma, neither nature nor non-nature, neither mind nor non-mind, now the mind-Dharma is completely transmitted to you.'

Lineage of Chan Master Shoutang Song

Chan Master Guyin Jingqin of Doufeng, Jianning Prefecture

A son of the Cai family of Jianyang. He contemplated the koan 'All things return to One.' Later, while passing the Chicken Cry River in Nanyang, he had an awakening on the way. He visited Shoutang at Wushan Temple and was thus approved. He authored the 'Collection of Refined Cream', which circulates in the world.

30th Generation under Nanyue

Lineage of Chan Master Tianqi Rui

Chan Master Wuwen Mingcong of Longquan Temple, Guanzi Ridge, Suizhou

A son of the Xi family of Guangze, Shaowu. He initially left home under the guidance of Hermit An. He contemplated the four-line verse of 'Great Penetrating Wisdom-Surpassing Buddha' for several years. He suddenly had a great awakening upon hearing a horse neigh. He visited Chan Master Tianqi, but just as he entered, he encountered Tianqi leaving. The master said, 'One going out, one coming in, are they the same or different?' Tianqi said, 'Let's put aside the same and different for now; who is it that sees the going out and coming in?' The master remained silent for a long time. Tianqi angrily scolded him and left. Returning at night, he asked the guest monk, 'Was that monk I scolded here today?' The guest monk said he was. Tianqi, leaning on his staff, came to the master's room. The master bowed. Tianqi then struck him. The master said, 'Just now, this disciple rashly offended the abbot.' Tianqi said, 'This old monk was seen through by you today.' He further asked, 'How is it to be in the world yet forget the world?' The master said, 'Understanding things as non-things.' Tianqi said, 'How is it to be in thought yet forget thought?' The master said, 'Having no mind within the mind.' Tianqi said, 'How is it to forget both mind and things?' The master said, 'Mount Hua is high and steep, Mount Taihang is majestic.' Tianqi said, 'The one who corrupts the sons and daughters of families is only you.' Thereupon, he imparted a verse to him: 'Breaking affection, affection broken returns to affection, severing traces, without selfishness, essence within essence, knowing this secret, now not begrudging, giving all to you to practice benevolence.' The master later resided at Longquan Temple on Guanzi Ridge, as the first abbot of the mountain. A monk asked, 'What is the original face?' The master said, 'Stone Fragrance Pavilion.' The monk said, 'What if one goes just like that?' The master said, 'Lost.'

了也。問今朝四月八。天下叢林。皆慶如來降誕。未審。如來何處降生。師于幾上。畫圓相示之。示疾。告眾曰。因心不了又遊山。吳越山川路渺茫。拄杖一條擔日月。龍泉寺里話偏長以拄杖擲地。趺坐而逝。全身塔于寺右。

凈庵素禪師法嗣

襄西大覺圓禪師

儀貌豐碩。音聲如鐘。因僧入室次。師曰。外道問佛。不問有言。不問無言。世尊良久。外道便悟。既不涉有無。良久亦是閑名。正恁么時。外道悟個什麼。僧擬答。師急掩其口曰。止止。猶要掛齒在。僧有省。師曰。可謂東土衲僧。不如西天外道。僧呈偈曰。自笑當年畫模則。幾番紅了幾番黑。如今謝主老還鄉。那管平生得未得。師大喜之。一日無病而終。壽七十三。坐五十三夏。

天寧濟禪師法嗣

嘉興府胥山雲谷法會禪師

嘉善懷氏子。參法舟于天寧。舟令參唸佛是誰話。一日受食。碗忽墮地。有省。尋閱宗鏡錄大悟。僧問。如何是祖師意。師曰。有水皆含月。無山不帶云。曰莫更有奇特否。師曰。不得將龜作鱉。

嘉興府精嚴寺冬溪方澤禪師

嘉善任氏子。聞法舟。舉龍潭參天王語。至何處不指示心要。有省。解制秉拂。佛法雖遍一切世間。而未嘗有絲毫逗漏。作么生結。雖未嘗有絲毫逗漏。亦未

【現代漢語翻譯】現代漢語譯本結束了。有人問：『今天四月初八，天下所有寺院都在慶祝如來佛（Tathagata，佛教創始人釋迦牟尼的稱號）降生，請問如來在何處降生？』禪師在幾案上畫了一個圓相來開示。後來禪師示疾，告訴眾人說：『因為心沒有覺悟，所以又去遊山。吳越一帶山川道路渺茫，一根拄杖挑著日月。在龍泉寺里說了很長的話。』說完，將拄杖擲在地上，然後跏趺而坐，圓寂了。他的全身被建塔安葬在寺廟的右側。

凈庵素禪師的法嗣

襄西大覺圓禪師

儀容豐滿碩大，聲音洪亮如鐘。一次僧人入室請教，禪師說：『外道問佛，不問有言，不問無言，世尊（釋迦牟尼的尊稱）良久不語，外道因此開悟。既然不涉及有和無，那麼良久也是多餘的。正在這個時候，外道悟到了什麼？』僧人想要回答，禪師急忙摀住他的嘴說：『住口！你還要用言語來表達。』僧人有所領悟。禪師說：『可以說東土的僧人，不如西天的外道。』僧人呈上偈語說：『自嘲當年畫模子，幾番紅了幾番黑。如今感謝施主老了還鄉，哪裡還管平生是得是失。』禪師非常高興。一天，禪師無疾而終，享年七十三歲，坐禪五十三年。

天寧濟禪師的法嗣

嘉興府胥山雲谷法會禪師

嘉善人，俗姓懷。在天寧寺參拜法舟禪師。法舟禪師讓他參『唸佛是誰』的話頭。一天，禪師正在吃飯，碗忽然掉在地上，因此有所領悟。後來閱讀《宗鏡錄》而大悟。有僧人問：『什麼是祖師意（Bodhidharma，禪宗初祖）？』禪師說：『有水的地方都映著月亮，沒有山的地方不帶著雲彩。』僧人說：『莫非還有更奇特的嗎？』禪師說：『不能把烏龜當成甲魚。』

嘉興府精嚴寺冬溪方澤禪師

嘉善人，俗姓任。聽到法舟禪師講龍潭崇信禪師參拜天皇道悟禪師的公案，說到『到什麼地方不指示心要』時，有所領悟。解制之後開始主持說法，說：『佛法雖然遍佈一切世間，卻未曾有絲毫遺漏。』要如何總結呢？『雖然未曾有絲毫遺漏，也未』

【English Translation】 English version It is finished. Someone asked: 'Today is the eighth day of the fourth month. All the monasteries in the world are celebrating the birth of Tathagata (the title of Sakyamuni, the founder of Buddhism). May I ask, where was the Tathagata born?' The Zen master drew a circle on the table to show him. Later, the Zen master showed signs of illness and told the assembly: 'Because the mind is not enlightened, I went to travel the mountains again. The mountains and rivers of Wu and Yue are vast and boundless, and a staff carries the sun and the moon. I spoke at length in Longquan Temple.' After speaking, he threw the staff on the ground, then sat in the lotus position and passed away. His whole body was enshrined in a pagoda on the right side of the temple.

Dhyana Master Jing'an Su's Dharma heir

Zen Master Yuan of Daxue Temple in Xiangxi

He had a full and large appearance, and his voice was as loud as a bell. Once, when a monk entered the room to ask for instruction, the Zen master said: 'A heretic asked the Buddha, not asking about words of existence, nor asking about words of non-existence. The World-Honored One (a respectful title for Sakyamuni) remained silent for a long time, and the heretic became enlightened because of this. Since it does not involve existence or non-existence, then silence is also superfluous. At this very moment, what did the heretic realize?' The monk wanted to answer, but the Zen master hurriedly covered his mouth and said: 'Stop! You still want to express it in words.' The monk had some understanding. The Zen master said: 'It can be said that the monks of the Eastern Land are not as good as the heretics of the Western Heaven.' The monk presented a verse saying: 'I laugh at myself for drawing molds in the past, turning red and black many times. Now I thank the benefactor for returning to my hometown in old age, and I no longer care about gains and losses in my life.' The Zen master was very happy. One day, the Zen master passed away without illness, at the age of seventy-three, after fifty-three years of sitting in meditation.

Dhyana Master Ji of Tianning Temple's Dharma heir

Zen Master Fahui of Yungu Temple in Xushan, Jiaxing Prefecture

He was from Jiashan, with the surname Huai. He visited Zen Master Fazhou at Tianning Temple. Zen Master Fazhou asked him to contemplate the question 'Who is reciting the Buddha's name?' One day, while the Zen master was eating, the bowl suddenly fell to the ground, and he had some understanding because of this. Later, he read the Zongjinglu and had a great enlightenment. A monk asked: 'What is the meaning of the Patriarch (Bodhidharma, the first patriarch of Zen Buddhism)?' The Zen master said: 'Where there is water, there is a reflection of the moon; where there are no mountains, there are clouds.' The monk said: 'Could there be something even more extraordinary?' The Zen master said: 'You cannot mistake a turtle for a soft-shelled turtle.'

Zen Master Dongxi Fangze of Jingyan Temple in Jiaxing Prefecture

He was from Jiashan, with the surname Ren. He heard Zen Master Fazhou talk about the story of Zen Master Longtan Chongxin visiting Zen Master Tianhuang Daowu, saying 'Where is it that the essential point of the mind is not indicated?' and had some understanding. After the end of the retreat, he began to preside over the Dharma, saying: 'Although the Buddha-dharma pervades all worlds, there has never been the slightest omission.' How should it be concluded? 'Although there has never been the slightest omission, also not'

嘗有絲毫囊藏。作么生解。故知。百丈大師。曲引初學。為此方便之辭。其實不能結。不能解也。設有個孟八郎漢。出來道。我能向百丈大師結不得處。一結結斷。直使天下衲僧。忘前失后。求出無門。亦能向百丈大師解不得處。一解解開。直使天下衲僧。七狼八籍。竄身無地。卻甚奇特。諸上座。彼既丈夫。我能不爾。乃擊拂子曰。吽。

野翁曉禪師法嗣

嘉興府敬畏庵無趣如空禪師

本郡施氏子。志慕祖道。適野翁寓東塔。師往謁。每呈見解。盡被掃辟。一日翁謂師曰。達磨西來。直指人心。見性成佛。唯在直下體取。你若信得及。可放下萬緣。參個一歸何處。師猛參三載。聞雞鳴有省。遂蒙印可。付衣缽焉。剃染后。眾請居敬畏庵。示眾。搜窮三際元無我。逼塞虛空更有誰。祖佛相傳無法付。拈花微笑只因渠。召大眾曰。世尊拈花則不問。且道。迦葉作么生笑。眾無對。師曰。苦哉佛陀耶。示眾。鴻蒙未判。天地未分。先有一物。時人呼為正法眼藏。亦名涅槃妙心。今在諸人六根門頭顯現。四威儀內昭彰。拈起拂子曰。見么。若見。通個訊息。其或未然。不得不疑。示眾。眾才集。師良久。喝一喝曰。禍出私門。便歸方丈。示眾。夏末秋新。即佛即心。秋新夏末。即心即佛。擲下拄杖曰。會

【現代漢語翻譯】現代漢語譯本曾經有絲毫的囊藏（比喻微小的執著或障礙）。該如何理解呢？要知道，百丈大師（Baizhang Dashi，唐代禪師）只是爲了引導初學者，才用這種方便的說法。實際上，它既不能被束縛，也不能被解開。假設有個孟八郎（Meng Balang，虛構人物，比喻有能力的人）這樣的人出來說：『我能在百丈大師無法束縛的地方，一舉將其束縛住，讓天下所有的僧人，忘卻過去，失去未來，求救無門。也能在百丈大師無法解開的地方，一舉將其解開，讓天下所有的僧人，七零八落，無處藏身。』這難道不是很奇特嗎？各位上座（Zuo，對僧人的尊稱），既然別人是大丈夫，難道我就不能做到嗎？」於是拿起拂子敲了一下，說：「吽（Hong，佛教咒語）！」

野翁曉禪師（Ye Weng Xiao Chanshi）的法嗣（Fasi，繼承人）：

嘉興府（Jiaxing Fu，地名）敬畏庵（Jingwei An，寺廟名）無趣如空禪師（Wuqu Rukong Chanshi）：

是本郡施氏之子，立志追求祖師之道。恰逢野翁（Ye Weng，指野翁曉禪師）住在東塔（Dong Ta，地名），禪師前去拜謁。每次呈上自己的見解，都被野翁駁斥。有一天，野翁對禪師說：『達磨（Damo，菩提達摩）西來，直指人心，見性成佛，關鍵在於直接領悟。你如果能深信不疑，就可以放下一切雜念，參究「萬法歸一，歸於何處」這個問題。』禪師猛力參究了三年，聽到雞鳴聲時有所領悟，於是得到野翁的認可，並傳給他衣缽（Yibo，禪宗衣缽，象徵傳承）。剃度染衣后，大眾請他住在敬畏庵。禪師開示說：『窮盡過去、現在、未來三世，原本就沒有「我」的存在；充滿整個虛空，還有誰存在呢？祖師和佛陀相傳，並沒有什麼法可以傳授，拈花微笑（Nianhua Weixiao，禪宗典故）只是因為他（指迦葉（Jiaye，摩訶迦葉））領悟了。』禪師召集大眾說：『世尊拈花這件事暫且不問，那麼，迦葉是如何微笑的呢？』大眾無言以對。禪師說：『可悲啊，佛陀耶（Fotuo Ye，佛陀）！』禪師開示說：『天地還沒有形成之前，鴻蒙未開之際，就先有一個東西，世人稱之為正法眼藏（Zhengfa Yanzang，佛法精髓），也叫做涅槃妙心（Niepan Miaoxin，涅槃的奧妙之心）。現在就在你們每個人的六根門頭（Liugen Mentou，眼、耳、鼻、舌、身、意），在你們的行、住、坐、臥四威儀中顯現昭彰。』禪師拿起拂子說：『看見了嗎？如果看見了，就傳遞個訊息。如果還沒有看見，就不得不懷疑。』禪師開示說：大眾剛剛聚集，禪師沉默了很久，然後大喝一聲說：『禍從口出。』便回到方丈（Fangzhang，寺院住持的住所）。禪師開示說：夏天結束，秋天來臨，就是佛，就是心；秋天來臨，夏天結束，就是心，就是佛。』說完，扔下拄杖說：『會嗎？』

【English Translation】 English version There was once a slight bag of possessions (a metaphor for subtle attachments or obstacles). How should it be understood? Know that Great Master Baizhang (Baizhang Dashi, a Chan master of the Tang Dynasty) only used this expedient language to guide beginners. In reality, it can neither be bound nor unbound. Suppose there were a person like Meng Balang (Meng Balang, a fictional character, a metaphor for a capable person) who came out and said: 'I can bind it in a place where Great Master Baizhang cannot bind it, binding it so tightly that all the monks in the world forget the past and lose the future, with no way to seek help. I can also unbind it in a place where Great Master Baizhang cannot unbind it, unbinding it so thoroughly that all the monks in the world are scattered and have nowhere to hide.' Wouldn't that be remarkable? Venerable assembly (Zuo, a respectful term for monks), since others are great men, can I not do the same?' Then he struck the whisk and said: 'Hum (Hong, a Buddhist mantra)!'

Dharma heir (Fasi, successor) of Chan Master Ye Weng Xiao (Ye Weng Xiao Chanshi):

Chan Master Wuqu Rukong (Wuqu Rukong Chanshi) of Jingwei Hermitage (Jingwei An, temple name) in Jiaxing Prefecture (Jiaxing Fu, place name):

He was a son of the Shi family in this prefecture, determined to pursue the path of the ancestral teachers. It happened that Ye Weng (Ye Weng, referring to Chan Master Ye Weng Xiao) was residing at the East Pagoda (Dong Ta, place name), and the Chan master went to pay his respects. Each time he presented his views, they were refuted by Ye Weng. One day, Ye Weng said to the Chan master: 'Bodhidharma (Damo, Bodhidharma) came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha, the key lies in direct realization. If you can deeply believe in this, you can let go of all distractions and investigate the question of 'Where do the myriad dharmas return to?' The Chan master diligently investigated for three years, and upon hearing the rooster crow, he had some understanding, and thus received Ye Weng's approval and was given the robe and bowl (Yibo, Chan robe and bowl, symbolizing transmission). After being tonsured and dyed, the assembly invited him to reside at Jingwei Hermitage. The Chan master instructed: 'Exhausting the three periods of past, present, and future, there is originally no 'self' to be found; filling the entire void, who else is there? Ancestral teachers and Buddhas have transmitted nothing to be transmitted, the flower-picking smile (Nianhua Weixiao, a Chan story) was only because he (referring to Kashyapa (Jiaye, Mahakasyapa)) understood.' The Chan master summoned the assembly and said: 'The matter of the World-Honored One picking up the flower will not be asked for now, so, how did Kashyapa smile?' The assembly was speechless. The Chan master said: 'Alas, Buddha (Fotuo Ye, Buddha)!' The Chan master instructed: 'Before heaven and earth were formed, in the unformed chaos, there was already something, which people call the Treasury of the Eye of the True Dharma (Zhengfa Yanzang, the essence of the Buddha Dharma), also called the Wondrous Mind of Nirvana (Niepan Miaoxin, the wondrous mind of Nirvana). Now it is manifested and clearly revealed at the six sense gates (Liugen Mentou, eyes, ears, nose, tongue, body, mind) of each of you, in your four dignities of walking, standing, sitting, and lying down.' The Chan master picked up the whisk and said: 'Have you seen it? If you have seen it, then transmit a message. If you have not yet seen it, then you cannot help but doubt.' The Chan master instructed: The assembly had just gathered, the Chan master was silent for a long time, and then shouted loudly: 'Calamity comes from the mouth.' Then he returned to his abbot's room (Fangzhang, the residence of the abbot of the monastery). The Chan master instructed: 'Summer ends, autumn arrives, it is Buddha, it is mind; autumn arrives, summer ends, it is mind, it is Buddha.' After speaking, he threw down his staff and said: 'Do you understand?'

么。不知寒暑催人老。除夜聞爆竹聲。師問眾曰。是什麼。曰爆竹聲。師曰。破了也。眾有省。同居士湖邊步月。一僧至。師曰。明月與清風。水天同一色。人人在箇中。祇是出不得。僧曰。打草驚蛇作什麼。師曰。汝又作么生。曰看腳下。師呵呵大笑曰。將謂鬍鬚赤。更有赤鬚鬍。師問講主。經前一句。逼塞虛空。經后一句。充滿大地。包括一句。涵蓋乾坤。正恁么時。法師向什麼處下口。主無對。師良久曰。善來法師杭城回。示眾。予在湖山境中。作篇佛法。且是平直切當。簡易明白。渴欲歸來。舉示大眾。及乎今日相見。忘卻了也。遂豎起拂子曰。記得么。萬曆己卯冬。謂門人性沖曰。來歲中秋。五六。之間。吾欲行子宜來。次年八月六日。沖以前命至。師示微恙。說偈而逝。偈曰。生來死去空華。死去生來一夢。皮囊付與丙丁公。白骨斷橋隨眾。呵呵。明月清風吟弄。塔于本庵。

石門海禪師法嗣

隨州七尖峰大休宗隆禪師

青州益都賈氏子。在成都北寺為典座。挑水忽地撞壁。有省。謁無盡于乾明寺。遂蒙印莂。住后。垂三關語。示學者曰。吹毛寶劍。被石人持去。掛在萬仞峰頭。四壁無路。如何取得。有一如意珠。被木人擎來。拋向大海波中。不假舟航。如何覓得。盡大地是個火坑。

【現代漢語翻譯】現代漢語譯本：什麼。不知道寒暑交替催人衰老。除夕夜聽到爆竹聲。禪師問大家：『這是什麼？』回答說：『爆竹聲。』禪師說：『破了。』眾人有所領悟。禪師與居士在湖邊散步賞月，一個僧人走來。禪師說：『明月與清風，水天一色，人人都身在其中，只是無法從中脫身。』僧人說：『打草驚蛇做什麼？』禪師說：『你又想怎麼樣？』僧人說：『看腳下。』禪師哈哈大笑說：『還以為只有紅鬍子，原來還有更紅的鬍子。』禪師問講經的法師：『經文前一句，堵塞虛空；經文后一句，充滿大地；包括一句，涵蓋乾坤。正在這個時候，法師從哪裡開口？』法師無言以對。禪師過了很久說：『歡迎法師從杭州回來。』禪師對大眾開示：『我在湖山美景中，寫了一篇佛法文章，非常平實貼切，簡易明白，渴望回來展示給大家。等到今天相見，卻忘記了。』於是豎起拂塵說：『記得嗎？』萬曆己卯年冬天，禪師告訴弟子性沖說：『明年中秋節前後，五六日之間，我想走了，你宜來。』第二年八月初六，性沖按照之前的囑咐趕來。禪師略有小病，說了偈語后圓寂。偈語說：『生來死去都是空花，死去生來只是一場夢。這副皮囊交給丙丁公處理，白骨在斷橋邊隨眾而去。呵呵，明月清風任我吟唱。』禪師的塔建在本庵。

石門海禪師法嗣

隨州七尖峰大休宗隆禪師

青州益都賈氏之子。在成都北寺擔任典座（寺院中負責管理僧眾飲食的人）。挑水時忽然撞到墻壁，有所領悟。前往乾明寺拜見無盡禪師，於是得到印可。住持寺院后，提出三關語，開示學人說：『吹毛寶劍，被石人拿走了，掛在萬仞峰頂，四面沒有道路，如何取得？有一顆如意珠，被木人拿來，拋向大海波中，不借助船隻，如何尋得？整個大地都是一個火坑。』

【English Translation】 English version: What. Unaware, the passing of time urges people to grow old. On New Year's Eve, hearing the sound of firecrackers, the Master asked the assembly: 'What is that?' They replied: 'The sound of firecrackers.' The Master said: 'Broken.' Some in the assembly had an awakening. The Master was strolling by the lake with a layperson, admiring the moon, when a monk arrived. The Master said: 'The bright moon and the clear breeze, the water and the sky are of one color. Everyone is within it, but they just can't get out.' The monk said: 'Why stir up the grass and startle the snake?' The Master said: 'What do you want?' The monk said: 'Watch your step.' The Master laughed heartily and said: 'I thought there was only a red beard, but there's an even redder beard.' The Master asked the lecturer: 'The sentence before the sutra, it obstructs the void; the sentence after the sutra, it fills the great earth; the inclusive sentence, it encompasses the universe. At just this moment, where does the Dharma Master begin to speak?' The lecturer was speechless. After a long while, the Master said: 'Welcome Dharma Master back from Hangzhou.' The Master addressed the assembly: 'In the scenic beauty of the lakes and mountains, I wrote a piece of Buddhist Dharma, which is very plain, pertinent, simple, and clear, eager to return and show it to everyone. But now that we meet today, I've forgotten it.' Thereupon, he raised his whisk and said: 'Do you remember?' In the winter of the year Ji Mao of the Wanli era, the Master told his disciple Xing Chong: 'Around the Mid-Autumn Festival next year, between the fifth and sixth day, I want to leave, you should come.' On the sixth day of the eighth month of the following year, Xing Chong arrived as instructed. The Master showed slight illness and passed away after reciting a verse. The verse said: 'Birth and death are empty flowers, death and birth are just a dream. This skin bag is given to Bing Ding Gong to handle, the white bones follow the crowd at Broken Bridge. Ha ha, the bright moon and clear breeze I chant and play with.' The Master's stupa was built at this temple.

Successor of Zen Master Shi Men Hai

Zen Master Da Xiu Zong Long of Seven Peaks, Suizhou

A son of the Jia family of Yidu, Qingzhou. He was the Tenzo (person in charge of managing the meals of the monks in the temple) at the North Temple in Chengdu. While carrying water, he suddenly bumped into a wall and had an awakening. He went to Qianming Temple to visit Zen Master Wujin, and then received his seal of approval. After residing in the temple, he presented three critical phrases to instruct students, saying: 'The hair-splitting sword has been taken away by a stone man and hung on the top of a ten-thousand-仞 (rèn) peak. There are no roads on all sides. How can it be obtained? There is a wish-fulfilling pearl that has been taken by a wooden man and thrown into the waves of the great sea. Without relying on boats, how can it be found? The entire great earth is a fire pit.'

燒卻了也。惟有一莖眉毛在。未審。何人見得。示寂偈曰。三際握來為拄杖。十方原是舊袈裟。泥牛石虎知訊息。踏破虛空便到家。端坐而逝。

斗峰琴禪師法嗣

建寧府斗峰天真道覺禪師

本郡張氏子。看一歸何處話。有省。作偈曰。一手拍兮一手鼓。無位真人出格舞。口中唱出無腔歌。三千諸佛同一母。呈古音。即蒙印記。

五燈嚴統卷第二十三卍新續藏第 81 冊 No. 1568 五燈嚴統(第10卷-第25卷)

五燈嚴統卷第二十四

臨濟宗

南嶽下三十一世

龍泉聰禪師法嗣

北京笑巖月心德寶禪師

金臺吳氏子。世族錦衣。母。于晴晝忽聞巨雷震地而誕。既冠。不甘處俗。二十二歲。禮廣慧大寂。祝髮受具。首謁古拙大川。後上關子嶺。謁無聞。舉從前見處。皆印可之。忽碓房杵聲。即舉以驗。師隨答之。聞曰。汝之所得正矣。翌旦入室。倏問。上座許多絡索。向甚處去。師擬對。聞笑曰。鷂子已過新羅國。遂問曰。十聖三賢。已全聖智。如何道不明斯旨。聞厲聲曰。十聖三賢爾已知。如何是斯旨。速道。師下語。不契。一日洗菜。忽一莖菜墮水。逐水圓轉。捉不著。師有省。喜躍攜籃而歸。聞見問曰。是甚麼。師曰。

【現代漢語翻譯】現代漢語譯本燒成灰燼了。只剩下一根眉毛還在。不知道，什麼人能夠領會到？示寂偈說：『將過去、現在、未來三際握在手中作為拄杖，十方世界原本就是我的舊袈裟。泥牛和石虎知道訊息，踏破虛空就能回到家。』說完就端坐而逝。

斗峰琴禪師的法嗣

建寧府斗峰天真道覺禪師

是本郡張氏之子。參看『一歸何處』的話頭，有所領悟，作偈說：『一手拍，一手鼓，無位真人跳出常規的舞蹈。口中唱出沒有曲調的歌，三千諸佛都是同一個母親。』呈給古音禪師，立即得到印可。

《五燈嚴統》卷第二十三卍新續藏第 81 冊 No. 1568 《五燈嚴統》(第10卷-第25卷)

《五燈嚴統》卷第二十四

臨濟宗

南嶽下第三十一世

龍泉聰禪師的法嗣

北京笑巖月心德寶禪師

是金臺吳氏之子，是世代顯貴的錦衣衛家族。他的母親在晴朗的白天忽然聽到巨大的雷聲震動大地而生下了他。成年後，不甘心過平凡的生活。二十二歲時，向廣慧大寂禪師剃度受戒。先去拜訪古拙大川禪師，後來到關子嶺拜訪無聞禪師，將以前的見解全部說出，都得到無聞禪師的認可。忽然聽到碓房杵的聲音，無聞禪師就用這個來驗證他。德寶禪師隨機應答。無聞禪師說：『你所領悟的正確。』第二天進入方丈室，無聞禪師突然問：『上座你這麼多事情，要到哪裡去？』德寶禪師剛要回答，無聞禪師笑著說：『鷂子已經飛過新羅國了。』於是又問：『十聖三賢，已經完全具備聖人的智慧，為什麼說不明白這個宗旨？』無聞禪師厲聲說：『十聖三賢你已經知道了，什麼是這個宗旨？快說！』德寶禪師的回答，不契合。一天洗菜，忽然一根菜掉進水裡，隨著水流旋轉，抓不住。德寶禪師有所領悟，高興地提著籃子回家。無聞禪師看見了問：『這是什麼？』德寶禪師說：

【English Translation】 English version It was burned to ashes. Only one eyebrow remained. I wonder, who can understand it? The Nirvana verse says: 'Grasping the three periods of past, present, and future as a staff, the ten directions are originally my old kasaya (袈裟, monk's robe). The clay ox and stone tiger know the news, breaking through the void, one returns home.' He then sat in meditation and passed away.

Successor of Chan Master Doufeng Qin

Chan Master Tianzhen Daojue of Doufeng, Jianning Prefecture

He was the son of the Zhang family in this prefecture. He contemplated the saying 'Where does the one return?' and had an awakening. He composed a verse saying: 'One hand claps, one hand drums, the True Person without Position dances out of the ordinary. From the mouth sings a song without melody, the three thousand Buddhas are of the same mother.' He presented it to Ancient Sound, and immediately received approval.

Wudeng Yantong, Volume 23 Wan Xu Zang, Volume 81, No. 1568, Wudeng Yantong (Volumes 10-25)

Wudeng Yantong, Volume 24

Linji School

31st Generation from Nanyue

Successor of Chan Master Longquan Cong

Chan Master Xiaoyan Yuexin Debao of Beijing

He was the son of the Wu family of Jintai, a family of noble guards. His mother suddenly heard a great thunder shaking the earth in broad daylight and gave birth to him. After coming of age, he was unwilling to live an ordinary life. At the age of twenty-two, he was tonsured and received the precepts from Chan Master Guanghui Daji. He first visited Chan Master Guzhuo Dachuan, and later visited Chan Master Wuwen at Guanzi Ridge, presenting all his previous insights, which were all approved by Chan Master Wuwen. Suddenly hearing the sound of a pestle in the mortar room, Chan Master Wuwen used this to test him. Chan Master Debao responded accordingly. Chan Master Wuwen said: 'Your understanding is correct.' The next day, he entered the abbot's room. Chan Master Wuwen suddenly asked: 'Senior monk, with so many affairs, where are you going?' Chan Master Debao was about to answer, but Chan Master Wuwen laughed and said: 'The hawk has already flown past Silla.' Then he asked: 'The Ten Sages and Three Worthies have fully possessed the wisdom of sages, why can't they explain this purpose?' Chan Master Wuwen sternly said: 'You already know the Ten Sages and Three Worthies, what is this purpose? Speak quickly!' Chan Master Debao's answer did not match. One day, while washing vegetables, a vegetable fell into the water and spun around with the current, impossible to catch. Chan Master Debao had an awakening and happily carried the basket home. Chan Master Wuwen saw him and asked: 'What is this?' Chan Master Debao said:

一籃菜。曰何不別道一句。師曰。請和尚別問來。晚侍立次。聞舉靈云見桃花話。詰師。師隨問而答。問曰。祇如玄沙不肯意作么生。師曰。賊入空房。聞曰。這則公案。不得草會。師隨聲便喝。拂袖而出。參大覺。逾年返覲。值圍爐次。聞問。人人有個本來父母。子之父母。今在何處。師曰。一火焚之。曰恁么則子無父母耶。師曰。有則有。只是佛眼覷不見。曰子還見么。師曰。某亦不見。曰子何不見。師曰。若見則非真父母。曰善哉。師呈偈曰。本來真父母。歷劫不曾離。起坐承他力。寒溫亦共知。相逢不相見。相見不相識。為問今何在。分明舉似師。聞曰。如是如是。住后。上堂。拈拄杖曰。有么有么。時有僧作禮。師劈脊打曰。多口作么。曰某甲一言也未。何為多口。師復打曰。再犯不容。上堂。趣庭路濕階苔滑。行道藤牽山徑迷。禪者多詢真祖意。夜來攜履獨歸西。拈拄杖。指曰。看看。祖師又越山門來也。喚行童即便與我逐出。且道。正欲覓祖師。祖師既至。為什麼卻逐出。良久曰。是汝諸人分上著。這等閑傢俱不得。上堂。舉雲門道。佛法太煞有。祇是舌頭短。覺范道。佛法大有。只是牙痛。師曰。山僧這裡。牙且幸不痛。舌頭頗相稱。只是無甚佛法可說。上堂。當門一隻箭。來者看方便。擬進問如何

。穿過髑髏面。僧問。如何是和尚昔年獲益事。師以拂子倒懸。視僧曰。會么。曰某甲已識得和尚做處也。師曰。汝道。荊州黃四娘。禮佛求個甚麼。僧無對。師打出。問如何是曹溪家風。師曰。滔滔底。曰如何是臨濟家風。師曰。劉玄德種圃。曰如何是雲門家風。師曰。大禹觀河。曰如何是曹洞家風。師曰柳巷花街公子醉。問祖意教意。是同是別。師曰。柳影橫塘魚上樹。槐陰罩地馬登枝。曰與么則形影兩分。曲直自顯去也。師曰。未嘗飽食廬陵米。徒把蒲團認作天。問如何是佛。師曰。黧奴白牯。曰如何是祖。師曰。黧奴白牯笑咍咍。曰如何是本來神通。師曰。雞解司晨。犬解吠。問某心中。久有一惑。特來乞師決破。師曰。汝惑猶可。莫教惑著老僧。曰和尚心如虛空。焉能惑得。師曰。汝吃飯也未。曰某適來。居士家得齋。師曰。怪道一陣生臟氣。問大死底人。卻活時如何。師曰。與伊一盞茶吃。問久聞和尚大人相。乞請隨喜。師縮頸作蹲勢。僧罔措。問如何是道人境界。師曰。泥牛吸盡西江水。木馬嘶回北塞風。問至理簡徑處。乞師一言。師曰。罕遇其人。居士問佛道玄奧。弟子擬欲進入。未知有分否。師曰。人皆為堯舜。曰如何契入。師曰。我欲仁斯仁至矣。曰一切時中。云何履踐。師曰。進則過之。退則

【現代漢語翻譯】現代漢語譯本：穿過髑髏面（指死亡的表象）。有僧人問：『什麼是和尚您當年所獲得的益處？』師父拿起拂塵倒掛起來，看著僧人說：『會意了嗎？』僧人說：『弟子已經識得和尚您的作爲了。』師父說：『你說說，荊州的黃四娘，禮佛求的是什麼？』僧人無言以對。師父打了他一下。又問：『什麼是曹溪（指六祖慧能）的家風？』師父說：『滔滔不絕。』問：『什麼是臨濟（指臨濟宗）的家風？』師父說：『劉玄德（劉備）種菜。』問：『什麼是雲門（指雲門宗）的家風？』師父說：『大禹觀河。』問：『什麼是曹洞（指曹洞宗）的家風？』師父說：『柳巷花街公子醉。』問：『祖意（指禪宗的宗旨）和教意（指經教的宗旨），是相同還是不同？』師父說：『柳影橫塘魚上樹，槐陰罩地馬登枝。』僧人說：『這樣說來，形和影就分開了，曲和直自然就顯現出來了。』師父說：『未曾飽食廬陵米，徒把蒲團認作天。』問：『什麼是佛？』師父說：『黑面板的奴隸和白色的母牛。』問：『什麼是祖？』師父說：『黑面板的奴隸和白色的母牛笑哈哈。』問：『什麼是本來就有的神通？』師父說：『雞懂得報曉，狗懂得吠叫。』問：『弟子心中，長久以來有一個疑惑，特來懇請師父您來決斷破除。』師父說：『你的疑惑尚且可以，不要被老僧迷惑了。』僧人說：『和尚您的心如虛空，怎麼能被迷惑呢？』師父說：『你吃飯了嗎？』僧人說：『弟子剛才在居士家吃過齋飯。』師父說：『怪不得一股生臟氣。』問：『大死過的人，重新活過來時會怎麼樣？』師父說：『給他一杯茶喝。』問：『久聞和尚您有大人相，懇請隨喜（分享）。』師父縮著脖子做出蹲著的姿勢，僧人不知所措。問：『什麼是道人的境界？』師父說：『泥牛吸盡西江水，木馬嘶回北塞風。』問：『至理最簡捷的地方，懇請師父一言。』師父說：『難得遇到這樣的人。』居士問佛道的玄奧，弟子想要進入，不知道有沒有緣分。師父說：『人皆可以為堯舜。』問：『如何才能契入？』師父說：『我欲仁，斯仁至矣。』問：『一切時中，如何踐行？』師父說：『進則過之，退則不及。』

【English Translation】 English version: Passing through the skull face (referring to the appearance of death). A monk asked, 'What are the benefits that the master gained in the past?' The master held up the whisk upside down, looked at the monk and said, 'Do you understand?' The monk said, 'This disciple already understands what the master is doing.' The master said, 'Tell me, what does Huang Si Niang of Jingzhou pray for when she worships the Buddha?' The monk was speechless. The master hit him. Then asked, 'What is the family style of Caoxi (referring to the Sixth Patriarch Huineng)?' The master said, '滔滔不絕 (Tao Tao Bu Jue - Eloquent and continuous).' Asked, 'What is the family style of Linji (referring to the Linji school)?' The master said, 'Liu Xuande (Liu Bei) planting vegetables.' Asked, 'What is the family style of Yunmen (referring to the Yunmen school)?' The master said, 'Dayu observing the river.' Asked, 'What is the family style of Caodong (referring to the Caodong school)?' The master said, 'The young master is drunk in the willow lane and flower street.' Asked, 'Are the ancestral intention (referring to the purpose of Zen) and the teaching intention (referring to the purpose of scriptures) the same or different?' The master said, 'Willow shadows cross the pond, fish climb trees, locust shade covers the ground, horses climb branches.' The monk said, 'In this way, the form and shadow are separated, and the curved and straight naturally appear.' The master said, 'Never having eaten Luling rice to satisfaction, in vain taking the futon as heaven.' Asked, 'What is Buddha?' The master said, 'A dark-skinned slave and a white cow.' Asked, 'What is the ancestor?' The master said, 'The dark-skinned slave and the white cow laugh heartily.' Asked, 'What is the original supernatural power?' The master said, 'The rooster knows how to crow at dawn, and the dog knows how to bark.' Asked, 'In this disciple's heart, there has long been a doubt, and I have come to ask the master to resolve and break it.' The master said, 'Your doubts are still acceptable, don't be confused by the old monk.' The monk said, 'Your heart is like empty space, how can it be confused?' The master said, 'Have you eaten?' The monk said, 'This disciple just had a vegetarian meal at the layman's house.' The master said, 'No wonder there is a burst of raw, dirty air.' Asked, 'What happens when a person who has died completely comes back to life?' The master said, 'Give him a cup of tea to drink.' Asked, 'I have long heard that the master has the appearance of a great man, please share the joy.' The master shrank his neck and made a squatting posture, and the monk was at a loss. Asked, 'What is the realm of a Taoist?' The master said, 'The mud ox sucks up the water of the West River, and the wooden horse neighs back the wind of the Northern Fortress.' Asked, 'Where is the simplest and most direct place of the ultimate truth, please give me a word, Master.' The master said, 'It is rare to meet such a person.' The layman asked about the mysteries of the Buddha's path, and the disciple wanted to enter, but did not know if he had the chance. The master said, 'Everyone can be Yao and Shun.' Asked, 'How can I enter into it?' The master said, 'If I desire benevolence, then benevolence will come.' Asked, 'How to practice at all times?' The master said, 'Going too far is as bad as not going far enough.'

不及。曰不進不退。可適中否。師曰。易開終始口。難保歲寒心。問如何是清凈法身。師曰。春風無面目。花柳滿皇都。曰已悟者則不問。未悟者還有分也無。師曰。曲不藏直。問達磨來東土。所傳何事。師曰。熊耳塔前風搕𢶍。少林崖畔月朦朧。問如何是和尚家風。師曰。烈焰爐中飛綵鳳。曰如何是和尚宗旨。師曰。白鷺下田千點雪。黃鸝上樹一枝花。因水桶底置佛像。師見。問眾曰。既是佛。為甚麼卻在桶底坐。一僧曰。佛身充滿法界。師曰。佛身既充滿法界。為什麼被小桶盛卻。僧無對。次日有三人。請師代語。方舉前話。師急徴曰。佛在桶底坐。且止。忽然桶底脫時。又作么生。三人豁然省旨。上堂。舉金剛經為人輕賤話。師曰。萬法本空。一心無住。不持不失。罪福何寓。昨夜釋迦老子。與波旬眉毛廝結。帝釋天主。共閻羅王鼻孔相御。更有一夥不識好惡漢。務要佛魔兩分。天獄另處。卻被阿修羅怒。發把伊密密。打入黑山鬼窟里。直教伊盡未來劫。依舊業識忙忙。無本可據。於戲。人有近憂。必無遠慮。上堂。夜來好大風。底砌舞殘紅。悉達無巴鼻。為人話苦空。示眾。舉玄沙天龍。同入山見虎。龍曰。面前是虎。沙曰。是汝。雪竇曰。要與人天為師。面前端的是虎。師曰。於今這裡虎也。無面前端的。

【現代漢語翻譯】不及。問：『不進不退，可適中否？』師父說：『容易開口說開始和結束，難以保持歲寒時的心志。』問：『如何是清凈法身？』師父說：『春風沒有面目，花柳開滿京城。』問：『已經領悟的人則不問，未領悟的人還有份嗎？』師父說：『彎曲不能隱藏正直。』問：『達磨（Bodhidharma）來東土，所傳何事？』師父說：『熊耳塔前風吹動鈴鐸，少林崖畔月色朦朧。』問：『如何是和尚的家風？』師父說：『烈焰爐中飛出綵鳳。』問：『如何是和尚的宗旨？』師父說：『白鷺飛下田野，點點如雪，黃鸝飛上樹梢，一枝鮮花。』因為水桶底下放置佛像，師父看見，問大家說：『既然是佛，為什麼卻在桶底坐著？』一僧人說：『佛身充滿法界（Dharmadhatu）。』師父說：『佛身既然充滿法界，為什麼被小桶盛著？』僧人無言以對。次日有三人，請師父代為回答。師父剛舉起之前的話，就急忙制止說：『佛在桶底坐著，且到此為止。忽然桶底脫落時，又該怎麼辦？』三人豁然開悟。上堂時，師父舉金剛經（Diamond Sutra）中被人輕賤的話，說：『萬法本空，一心無住。不執著也不失去，罪與福又寄託在哪裡呢？』昨夜釋迦老子（Sakyamuni Buddha）與波旬（Mara）眉毛糾結在一起，帝釋天主（Indra）與閻羅王（Yama）鼻孔互相牴觸。更有一夥不識好歹的人，務必要將佛與魔區分開，天堂與地獄另處安置。卻被阿修羅（Asura）憤怒，抓住他們的頭髮，打入黑山鬼窟里。直接讓他們盡未來劫，依舊業識忙忙碌碌，沒有根本可以依據。唉！人有眼前的憂患，必定沒有長遠的考慮。上堂時，師父說：『昨夜好大的風，吹落臺階上的殘花。悉達多（Siddhartha）沒有把柄，為人講述苦空。』向大眾開示，舉玄沙（Xuan Sha）、天龍（Tian Long）一同入山見虎的故事。天龍說：『面前是虎。』玄沙說：『是你。』雪竇（Xue Dou）說：『要與人天為師，面前端的是虎。』師父說：『如今這裡虎也沒有，面前端的也沒有。』

【English Translation】 Inadequate. Asked: 'Neither advancing nor retreating, is it appropriate?' The master said: 'Easy to open the mouth to speak of beginning and end, difficult to maintain the heart in the cold of winter.' Asked: 'What is the pure Dharma body?' The master said: 'The spring breeze has no face, flowers and willows fill the capital.' Asked: 'Those who have already awakened do not ask, do those who have not awakened still have a share?' The master said: 'The crooked cannot hide the straight.' Asked: 'What did Bodhidharma transmit when he came to the Eastern Land?' The master said: 'The wind chimes before the Xiong'er Pagoda jingle, the moonlight is hazy on the cliffs of Shaolin.' Asked: 'What is the family style of the monks?' The master said: 'A colorful phoenix flies from the raging furnace.' Asked: 'What is the purpose of the monks?' The master said: 'White herons descend to the fields, like snowflakes, yellow orioles perch on the branches, a single flower.' Because a Buddha image was placed under a water bucket, the master saw it and asked everyone: 'Since it is a Buddha, why is he sitting at the bottom of the bucket?' A monk said: 'The Buddha's body fills the Dharmadhatu (Dharmadhatu).' The master said: 'Since the Buddha's body fills the Dharmadhatu, why is it contained by a small bucket?' The monk had no answer. The next day, three people asked the master to answer on their behalf. As soon as the master raised the previous question, he hurriedly stopped them and said: 'The Buddha is sitting at the bottom of the bucket, let it end here. If the bottom of the bucket suddenly falls out, what should be done?' The three people suddenly awakened. In the Dharma talk, the master cited the words of being despised in the Diamond Sutra (Diamond Sutra), saying: 'All dharmas are fundamentally empty, the one mind has no dwelling. Not holding on nor losing, where do sins and blessings reside?' Last night, Sakyamuni Buddha (Sakyamuni Buddha) had his eyebrows entangled with Mara (Mara), and Indra (Indra) had his nostrils touching Yama (Yama). There is also a group of people who do not know good from bad, insisting on separating the Buddha from the demon, and placing heaven and hell in separate places. They were angered by Asura (Asura), who grabbed their hair and threw them into the black mountain ghost cave. Directly causing them to be busy with karma and consciousness for the rest of the future kalpas, with no basis to rely on. Alas! People have immediate worries, and certainly have no long-term considerations.' In the Dharma talk, the master said: 'Last night there was a great wind, blowing the remaining flowers off the steps. Siddhartha (Siddhartha) has no handle, telling people about suffering and emptiness.' Showing the assembly, he cited the story of Xuan Sha (Xuan Sha) and Tian Long (Tian Long) entering the mountain together to see a tiger. Tian Long said: 'There is a tiger in front.' Xuan Sha said: 'It is you.' Xue Dou (Xue Dou) said: 'To be a teacher for humans and gods, there is indeed a tiger in front.' The master said: 'Now here there is no tiger, and there is nothing in front.'

是個什麼。若辨得出。許你與人天為師。示眾。舉乾峰舉一不得舉二話。師曰。拾得酒酣。寒山醉倒。相扶相攙。和泥臥草。天明攜手出松門。直至如今無處討。僧問。如何是西來的的意。師曰。不是苦辛人不知。師初至熊耳山。禮祖塔。寺僧叱曰。汝憨。拜空塔奚為。師從容以手指塔。問曰。此是空塔乎。曰然。師曰。祖師聻。曰攜履西逝已久矣。師曰。蒼天蒼天。一僧聞風鈴有省。喜躍曰。某甲。今日識破觀音老漢了也。即入室求證。才禮拜。師劈脊與一棒曰。速將你識破底觀音出來看。僧以手作搖鈴勢。口作鈴聲。師直打出方丈。問一念不生。三際永斷時如何。師曰。遠山青㟮屼。近水響丁東。問古人云。打破鏡來相見。既打破鏡。擬向什麼處相見。師曰。慚惶殺人。問一言道盡。更不容言時如何。師曰。武陵溪畔杜䳌語。十里桃花血染紅。問一切眾生。畢竟成佛。未審。成佛后如何。師曰。山自高兮水自流。師。素性寡言。遷寓不一。萬曆丁丑。結庵京都西城柳巷。越四載。跏趺而化。塔于城西小西門。語錄有南北二集。又輯沙彌成范一冊。垂世。

大川洪禪師法嗣

代州五臺龍樹庵寶印禪師

一日晨起見霜。有省。作偈曰。日出東山。月沉西嶂。昨日今朝。曾無兩樣。

楚峰和尚

【現代漢語翻譯】這是什麼？如果能辨認出來，就允許你做人天之師（人與天人的導師）。（禪師）向大眾開示，舉乾峰和尚『舉一不得舉二』的話頭。禪師說：『拾得（Shi De，唐代著名僧人）酒喝得正高興，寒山（Han Shan，唐代著名隱士）已經醉倒了，互相攙扶著，和著泥土在草地上睡覺。天亮了，手牽著手走出松樹林，直到如今也無處可尋。』有僧人問：『如何是西來的的意（禪宗祖師西來傳法的真意）？』禪師說：『不是經歷過苦難的人不會知道。』禪師剛到熊耳山時，去禮拜祖師塔。寺里的僧人呵斥道：『你真傻！拜空塔有什麼用？』禪師從容地用手指著塔，問道：『這是空塔嗎？』僧人說：『是的。』禪師說：『那祖師在哪裡呢？』僧人說：『已經帶著鞋子向西去世很久了。』禪師說：『蒼天啊蒼天！』一個僧人聽到風鈴聲有所領悟，高興地跳躍說：『我，某甲（古代僧人自稱），今天識破觀音老漢（指觀音菩薩）了！』立即進入房間請求印證。剛要禮拜，禪師就劈頭蓋臉地打了一棒說：『快把你識破的觀音拿出來給我看看！』僧人以手作搖鈴的姿勢，口裡發出**的聲音。禪師直接把他打出方丈室。問：『一念不生，過去、現在、未來三際永斷時，如何？』禪師說：『遠山青翠連綿，近處流水叮咚作響。』問：『古人說，打破鏡子來相見，既然打破了鏡子，打算在哪裡相見？』禪師說：『慚愧得要命！』問：『一句話說盡，再也容不得說話時，如何？』禪師說：『武陵溪邊杜鵑鳥在叫，十里桃花被鮮血染紅。』問：『一切眾生，最終都能成佛，那麼，成佛后如何？』禪師說：『山自高聳水自流淌。』禪師，平時很少說話，居住的地方也不固定。萬曆丁丑年，在京都西城柳巷結庵居住。過了四年，結跏趺坐而圓寂。塔建在城西小西門。語錄有南北二集，又編輯《沙彌成范》一冊，流傳於世。

大川洪禪師的法嗣

代州五臺龍樹庵寶印禪師

一天早晨起來看見霜，有所領悟，作偈說：『太陽從東山升起，月亮沉入西邊的山峰，昨天今天，沒有什麼兩樣。』

楚峰和尚

【English Translation】 What is this? If you can discern it, I will allow you to be a teacher of humans and devas (devas: celestial beings). (The Zen master) addressed the assembly, citing the words of Zen Master Qianfeng, 'Raise one, and you must not raise two.' The Zen master said, 'Shi De (Shi De: a famous monk in the Tang Dynasty) is happily drinking wine, Han Shan (Han Shan: a famous recluse in the Tang Dynasty) is already drunk, supporting each other, sleeping on the grass with mud. At dawn, they walk hand in hand out of the pine forest, and to this day, they cannot be found anywhere.' A monk asked, 'What is the meaning of the Western Patriarch's coming (the true meaning of the Zen patriarch's transmission of Dharma from the West)?' The Zen master said, 'Those who have not experienced hardship will not know.' When the Zen master first arrived at Xiong'er Mountain, he went to pay respects to the ancestral pagoda. The monks in the temple scolded, 'You are so foolish! What is the use of worshiping an empty pagoda?' The Zen master calmly pointed to the pagoda and asked, 'Is this an empty pagoda?' The monk said, 'Yes.' The Zen master said, 'Then where is the patriarch?' The monk said, 'He has already passed away to the West with his shoes for a long time.' The Zen master said, 'Oh heavens, oh heavens!' A monk heard the sound of the wind chimes and had an awakening, joyfully jumping and saying, 'I, so-and-so (a humble way for ancient monks to refer to themselves), have today seen through the old man Guanyin (referring to Guanyin Bodhisattva)!' He immediately entered the room to request confirmation. Just as he was about to bow, the Zen master struck him on the head with a stick, saying, 'Quickly bring out the Guanyin you have seen through for me to see!' The monk made a gesture of shaking a bell with his hand, and made a ** sound with his mouth. The Zen master directly beat him out of the abbot's room. He asked, 'When a single thought does not arise, and the three periods of past, present, and future are eternally cut off, what is it like?' The Zen master said, 'Distant mountains are green and continuous, and nearby water is tinkling.' He asked, 'The ancients said, 'Break the mirror to meet each other.' Since the mirror is broken, where do you intend to meet?' The Zen master said, 'So ashamed!' He asked, 'When one word says it all, and no more words are allowed, what is it like?' The Zen master said, 'The cuckoo bird is singing by the Wuling Stream, and the ten miles of peach blossoms are dyed red with blood.' He asked, 'All sentient beings will eventually become Buddhas. Then, what will it be like after becoming a Buddha?' The Zen master said, 'The mountain is high and the water flows by itself.' The Zen master was usually taciturn and lived in no fixed place. In the year of Dingchou in the Wanli era, he built a hermitage in Liuxiang, the western city of Kyoto. Four years later, he passed away in the lotus position. The pagoda was built at Xiaoximen in the west of the city. The recorded sayings have two collections, north and south, and he also compiled a book called 'Rules for Novice Monks', which was passed down to the world.

Dachuan Hong Zen Master's Dharma heir

Zen Master Baoyin of Longshu Hermitage on Mount Wutai in Daizhou

One morning, he saw the frost and had an awakening, composing a verse: 'The sun rises from the eastern mountain, the moon sinks into the western peaks, yesterday and today, there is no difference.'

Monk Chufeng

居秘魔崖十餘載。枯淡晏如。一日聞火爆聲大悟。說偈曰。眼睛突出死柴頭。赫赫神光照四洲。觸處分明人不委。幾回春去又逢秋。

玉堂和尚

僧問。如何是道。師曰。腳下底。曰如何履踐。師曰。直去不迷。

敬畏空禪師法嗣

蘇州車溪無幻性沖禪師

秀水張氏子。參無趣。誨以教外別傳之旨。參究有契。遂剃染。結庵徑山。集無趣語錄。既畢返覲。趣問。子一向在什麼處。師曰。徑山。趣曰。做得甚麼事。師曰。某甲買得一段田。收得原本契書。請和尚僉押。即將集本呈上。趣接看曰。這個是我底汝底聻。師曰。和尚莫攙奪行市。趣擲下集本。師趨出。已而呈偈。趣莞爾曰。非語言文字也。是汝作底么。師曰。某甲。鼓粥飯氣。若謂有所得。辜負和尚不少。趣點首。住后。示眾云。孤峰頂上。闊步大千。十字街頭。知音少遇。不禮維摩詰。不尊傅大士。良久曰。舉頭天外看。誰是個中人。示眾。毗藍園裡曾呈丑。古佛堂前又露形。不是月光三昧力。何年洗得你身清。大眾且道。釋迦老子。今日誕生。未審。此時落地也未。一僧出曰。落地了也。師曰。你見什麼人說。僧無語。師曰。杓卜聽虛聲。示眾。三界唯心。萬法唯識。卓拄杖曰。昨宵時雨滴空階。一片綠苔俱打濕

【現代漢語翻譯】現代漢語譯本在秘魔崖居住十餘年，生活清苦平淡。一天聽到爆裂的聲音，豁然大悟，說偈語道：『眼睛突出，像枯死的木柴頭，赫赫神光照耀四方。到處都分明，但人們不明白，幾度春去秋來。』

玉堂和尚

有僧人問：『什麼是道？』玉堂和尚回答：『就在你腳下。』僧人問：『如何踐行？』玉堂和尚回答：『徑直走，不要迷惑。』

敬畏空禪師的法嗣

蘇州車溪無幻性沖禪師

是秀水張氏的兒子，參拜無趣禪師。無趣禪師用『教外別傳』（指不立文字，直指人心的禪宗宗旨）的道理教誨他，性沖禪師參究後有所領悟，於是剃度出家，在徑山結庵。他編輯了《無趣語錄》，完成後返回拜見無趣禪師。無趣禪師問：『你這段時間都在哪裡？』性沖禪師回答：『徑山。』無趣禪師問：『做了些什麼事？』性沖禪師回答：『弟子買了一段田地，收好了原本的契約文書，請和尚簽字。』隨即呈上編輯好的《無趣語錄》。無趣禪師接過來看后說：『這個是我的還是你的？』性沖禪師回答：『和尚不要搶奪市場。』無趣禪師放下《無趣語錄》，性沖禪師快步走出。之後，性沖禪師呈上一首偈語，無趣禪師笑著說：『這不是語言文字所能表達的，是你自己做的嗎？』性沖禪師回答：『弟子只是靠粥飯維持生命，如果說有所得，那就辜負和尚太多了。』無趣禪師點頭認可。性沖禪師住持一方后，對大眾說：『在孤峰頂上，闊步走遍大千世界。在十字街頭，很少遇到知音。不禮敬維摩詰（Vimalakirti，一位著名的在家菩薩），不尊敬傅大士（Fu Dashi，南北朝時期的居士）。』停頓片刻后說：『抬頭看看天外，誰是其中的人？』又對大眾說：『在毗藍園裡曾經顯露醜態，在古佛堂前又暴露原形。如果不是月光三昧（Chandra-Surya-Samadhi，一種禪定）的力量，要到什麼時候才能洗凈你的身軀？』各位，釋迦老子（Sakyamuni，佛教的創始人）今天誕生，不知道此時落地了沒有？』一個僧人站出來說：『已經落地了。』性沖禪師問：『你聽誰說的？』僧人無語。性沖禪師說：『用占卜來聽取虛假的聲音。』又對大眾說：『三界唯心，萬法唯識。』（一切唯心造）用拄杖敲擊地面說：『昨夜時雨滴落在空蕩的臺階上，一片綠色的苔蘚都被打濕了。』

【English Translation】 English version He resided in Guimoya Cliff for over a decade, living a simple and austere life. One day, upon hearing a loud explosive sound, he experienced a great enlightenment. He spoke a verse, saying: 'Eyes bulging out, like a dead piece of firewood, the brilliant divine light illuminates the four continents. Everywhere is clear, yet people do not understand, how many springs have passed and autumns arrived again.'

Yutang Monk

A monk asked: 'What is the Dao (the Way)?' The master said: 'It is under your feet.' The monk asked: 'How should I practice it?' The master said: 'Go straight ahead without迷失(confusion).'

Dharma heir of Jingweikong Zen Master

Zen Master Wuhuan Xingchong of Chexi, Suzhou

He was the son of the Zhang family of Xiushui. He visited Wuchu Zen Master. Wuchu instructed him with the principle of 'a special transmission outside the teachings' (referring to the Chan/Zen tenet of direct pointing to the mind, without relying on written words). Xingchong deeply contemplated and attained understanding, whereupon he shaved his head and became a monk, building a hermitage on Mount Jingshan. He compiled the 'Wuchu Sayings Record'. After completing it, he returned to visit Wuchu. Wuchu asked: 'Where have you been all this time?' Xingchong replied: 'Mount Jingshan.' Wuchu asked: 'What have you been doing?' Xingchong replied: 'This disciple bought a piece of land and collected the original deed documents, please, Master, sign them.' He then presented the compiled book. Wuchu took it and looked at it, saying: 'Is this mine or yours?' Xingchong replied: 'Master, do not搶奪行市(monopolize the market).' Wuchu threw down the book, and Xingchong quickly exited. Afterwards, Xingchong presented a verse. Wuchu smiled and said: 'This cannot be expressed in language and words, did you make it?' Xingchong replied: 'This disciple merely sustains life with congee and rice. If I were to say I have attained something, I would be greatly failing the Master.' Wuchu nodded in approval. After Xingchong became an abbot, he addressed the assembly, saying: 'On the peak of a solitary mountain, stride broadly through the great thousand worlds. In the crossroads of the streets, few kindred spirits are encountered. I do not venerate Vimalakirti (Vimalakirti, a famous lay bodhisattva), nor do I respect Fu Dashi (Fu Dashi, a lay Buddhist during the Northern and Southern Dynasties).' After a moment of silence, he said: 'Raise your head and look beyond the heavens, who is the person within?' He also said to the assembly: 'In the Vilamba Garden, ugliness was once displayed, in the ancient Buddha hall, the original form is revealed again. If it were not for the power of the Chandra-Surya-Samadhi (Chandra-Surya-Samadhi, a type of samadhi), when would you be able to cleanse your body?' Everyone, Sakyamuni (Sakyamuni, the founder of Buddhism) Buddha is born today, I wonder, has he landed at this moment?' A monk came forward and said: 'He has already landed.' Xingchong asked: 'Who did you hear say that?' The monk was speechless. Xingchong said: 'Using divination to listen to empty sounds.' He also said to the assembly: 'The three realms are only mind, all dharmas are only consciousness.' (everything is created by the mind) He struck the ground with his staff and said: 'Last night, the seasonal rain dripped on the empty steps, a patch of green moss was all wet.'

。示眾。良久曰。世界如許開闊。為甚麼在老僧手裡。便歸方丈。示眾。禁菸時節陳寒食。荒冢野田人啼泣。死髑髏上活眼開。鬼神茶飯都打失。首陽山堪隱逸。時人莫謂春無力。一夜東風鼓少林。落花滿地成狼籍。示眾。舉起拂子曰。未明這些子。俱是妄卜度。既明這些子。亦是妄卜度。一僧出問。未明時卜度。某甲不疑。既明後。為甚麼也是卜度。師曰。豈不見道。不得春風花不開。及至花開又吹落。僧問。如何是西來密傳心印。師呵呵大笑。僧罔措。復問。傳個什麼。師打曰。開門漁笛近。明月在滄洲。問清虛之理。畢竟無身時如何。師曰。道者合如是。曰向上更有事也無。師曰。雪隱鷺鷥。柳藏鸚鵡。問臘月三十日到來時如何。師曰。家無索債人。問和尚百年後。向甚麼處去。師曰。千株松下角彎彎。百草頭邊亂𨁝跳。師燒火次。僧問。如何是自性天真佛。師曰。與我搬取一束柴。僧搬柴復問。師曰。這奴子好惡也不知。便打問。達磨未來時如何。師曰。家家觀世音。曰來后如何。師曰。旄頭星出現。問如何是最上一乘。師曰。藤穿篾縛。曰意旨如何。師曰。三十年後。師問僧。何處來。曰廬山。師曰。古人道。不向廬山尋落處。像王鼻孔漫遼天。如何是廬山落處。曰舉即不難。傍觀者曬。師曰。不然。你且

【現代漢語翻譯】開示大眾。停頓片刻后說：『世界如此開闊，為什麼在老僧手裡，就歸於方丈之地？』開示大眾。禁菸時節正值寒食節，荒涼的墳地和田野里人們在啼哭。死人頭骨上睜開了活生生的眼睛，鬼神的茶飯都被打翻了。首陽山適合隱居，世人不要說春天沒有力量。一夜東風吹動少林寺，落花滿地，一片狼藉。開示大眾。舉起拂塵說：『未明白這些道理時，都是胡亂猜測。即使明白了這些道理，也是胡亂猜測。』一個僧人出來問道：『未明白時猜測，弟子不懷疑。既然明白了，為什麼也是猜測？』師父說：『難道沒聽說過嗎？沒有春風，花不會開放，等到花開時又被風吹落。』僧人問：『如何是西來密傳的心印？』師父呵呵大笑。僧人不知所措，又問：『傳的是什麼？』師父打了一下說：『打開門，漁笛聲聲入耳，明月就在滄茫的江面上。』問：『清虛的道理，畢竟沒有身體時如何？』師父說：『修道的人應當這樣。』問：『向上還有更高的境界嗎？』師父說：『雪地裡隱藏著白鷺，柳樹中藏著鸚鵡。』問：『臘月三十日到來時如何？』師父說：『家裡沒有討債的人。』問：『和尚百年之後，向什麼地方去？』師父說：『千株松樹下，角是彎彎的，百草叢中，亂蹦亂跳。』師父正在燒火，僧人問：『如何是自性天真佛？』師父說：『給我搬一捆柴來。』僧人搬來柴后又問。師父說：『這奴才好壞也不知。』便打他。問：『達磨（Bodhidharma）未來時如何？』師父說：『家家都有觀世音（Avalokiteśvara）。』問：『來之後如何？』師父說：『旄頭星出現了。』問：『如何是最上一乘（Ekayana）？』師父說：『用藤條穿過竹篾捆綁。』問：『意旨如何？』師父說：『三十年後。』師父問僧人：『從哪裡來？』答：『廬山。』師父說：『古人說，不向廬山尋找歸宿之處，像王的鼻孔漫天遼闊。如何是廬山的歸宿之處？』答：『舉出來不難，旁觀者會嘲笑。』師父說：『不是這樣。你且...』

【English Translation】 He addressed the assembly. After a long pause, he said, 'The world is so vast, why does it return to the abbot's room in this old monk's hands?' He addressed the assembly. During the time of the smoking ban, it is the Cold Food Festival, and people are weeping in the desolate graves and fields. Living eyes open on the dead skull, and the tea and rice of ghosts and gods are all knocked over. Shouyang Mountain is suitable for seclusion, and people should not say that spring has no power. Overnight, the east wind blows Shaolin Temple, and fallen flowers cover the ground in a mess.' He addressed the assembly. Raising his whisk, he said, 'Before understanding these principles, everything is wild guessing. Even after understanding these principles, it is still wild guessing.' A monk came out and asked, 'I don't doubt guessing before understanding. But why is it still guessing after understanding?' The master said, 'Haven't you heard? Without the spring breeze, the flowers will not bloom, and when the flowers bloom, they will be blown away by the wind.' The monk asked, 'What is the secret transmission of the mind-seal from the West (Bodhidharma's transmission)?' The master laughed heartily. The monk was at a loss and asked again, 'What is being transmitted?' The master struck him and said, 'Open the door, the sound of the fisherman's flute enters the ear, and the bright moon is on the vast river.' Asked, 'The principle of purity and emptiness, what is it like when there is ultimately no body?' The master said, 'A practitioner should be like this.' Asked, 'Is there anything higher beyond this?' The master said, 'A heron hides in the snow, and a parrot hides in the willow.' Asked, 'What will it be like when the thirtieth day of the twelfth month arrives?' The master said, 'There is no one at home to collect debts.' Asked, 'Where will the monk go after a hundred years?' The master said, 'Under a thousand pine trees, the horns are curved, and in the midst of a hundred grasses, there is wild jumping and leaping.' The master was burning firewood, and a monk asked, 'What is the true Buddha of inherent nature?' The master said, 'Bring me a bundle of firewood.' After the monk brought the firewood, he asked again. The master said, 'This slave doesn't even know good from bad.' Then he hit him. Asked, 'What was it like before Bodhidharma came?' The master said, 'Every family has Avalokiteśvara (Guanyin).' Asked, 'What is it like after he came?' The master said, 'The comet appears.' Asked, 'What is the supreme vehicle (Ekayana)?' The master said, 'Binding with rattan through bamboo strips.' Asked, 'What is the meaning?' The master said, 'Thirty years later.' The master asked the monk, 'Where do you come from?' He replied, 'Mount Lu.' The master said, 'The ancients said, if you don't seek a place to settle down on Mount Lu, the elephant king's nostrils are vast and boundless. What is the place to settle down on Mount Lu?' He replied, 'It is not difficult to bring it up, but onlookers will laugh.' The master said, 'That's not it. You just...'

舉看。曰和尚尊重萬福。師曰。我還疑著你。曰不消。師休去。萬曆辛亥冬。痹疾。囑後事畢。端坐而寂。阇維。奉紺骨塔于徑山。臘三十。壽七十二。

南嶽下三十二世

笑巖寶禪師法嗣

常州龍池禹門幻有正傳禪師

溧陽呂氏子。十九歲荊溪顯親寺祝髮。嘗燃頂發願曰。若不見性明心。誓不將身倒席。一夕聞燈花爆聲。有省。參笑巖。方具述所以。巖忽趯出只鞋曰。向這裡道一句看。師茫然。通夕不寐。明晨猶佇立檐下。巖見喚師。師回顧。巖翹足作修羅障日月勢。師豁然。一日巖持拄杖入堂曰。我者杖。要與人有要底么。首座曰。某甲要。巖曰。汝要作么。座曰。要他剷斷天下人舌根。巖以杖架肩曰。楖𣗖橫擔不顧人。直入千峰萬峰去。師躍然下禪床曰。若果如是。須分付某甲可也。往前迎取。巖微笑曰。汝當久久執持一番。須可打草去也。已而辭去。巖書正宗付焉。仍贈一笠曰。以此覆之。無露圭角。師初住龍池。次遷五臺秘魔。次北京普照。晚歸龍池。僧問。如何是西來意。師曰。屋北鹿獨宿。曰不會。師曰。溪西雞齊啼。問。如何是佛祖奇特事。師曰。蝦蟆捕大蟲。曰恁么則不為奇特也。師曰。貓兒捉老鼠。僧禮拜起。師振威一喝。曰和尚為什麼放某甲不過。師急索曰。老僧有

【現代漢語翻譯】現代漢語譯本：舉起（某物）觀看。那人說：『和尚，我向您致以最崇高的敬意。』師父說：『我還在懷疑你。』那人說：『不必了，師父請便。』萬曆辛亥年冬天，師父患了麻痹癥，囑咐完後事，端坐而逝。火化后，將紺色的骨灰塔安放在徑山。享年七十二歲，臘月三十圓寂。

南嶽下三十二世

笑巖寶禪師的法嗣

常州龍池禹門幻有正傳禪師

是溧陽呂氏之子。十九歲在荊溪顯親寺剃度。曾經燃頂發願說：『如果不見性明心，誓不將身體倒在床上休息。』一天晚上聽到燈花爆裂的聲音，有所領悟。去參拜笑巖禪師，詳細地陳述了自己的經歷。笑巖禪師突然踢出一隻鞋子說：『你在這裡說一句看看。』禪師茫然不知所措，整夜無法入睡。第二天早晨仍然站在屋檐下。笑巖禪師看見后叫他。禪師回頭。笑巖禪師翹起腳，做出修羅（Asura，意為非天，一種神道生物）遮蔽日月的姿勢。禪師豁然開悟。一天，笑巖禪師拿著拄杖進入禪堂說：『我的這根拄杖，要給有需要的人嗎？』首座說：『我需要。』笑巖禪師說：『你要它做什麼？』首座說：『要它剷斷天下人的舌根。』笑巖禪師用拄杖架在肩膀上說：『楖𣗖（一種木名）橫擔著，不顧別人，直接進入千峰萬峰之中。』禪師跳下禪床說：『如果真是這樣，必須交付給我才可以。』往前迎接拄杖。笑巖禪師微笑說：『你應該長久地執持它，必須可以打草除根。』不久之後，禪師告辭離去。笑巖禪師寫下正宗法脈傳承交付給他，仍然贈送一頂斗笠說：『用這個覆蓋著，不要露出棱角。』禪師最初住在龍池，後來遷到五臺山秘魔巖，再到北京普照寺，晚年回到龍池。有僧人問：『如何是西來意（Bodhidharma從西天帶來的禪宗真意）？』禪師說：『屋北鹿獨宿。』僧人說：『不會。』禪師說：『溪西雞齊啼。』問：『如何是佛祖奇特事？』禪師說：『蝦蟆捕大蟲。』說：『這樣則不為奇特也。』禪師說：『貓兒捉老鼠。』僧人禮拜起身。禪師振作威嚴，大喝一聲。說：『和尚為什麼不放過我？』禪師急忙索要說：『老僧有……』

【English Translation】 English version: He raised (something) to look at. The man said, 'Venerable monk, I pay you the highest respect.' The master said, 'I am still suspicious of you.' The man said, 'No need, Master, please proceed.' In the winter of the Xin Hai year of the Wanli era, the master suffered from paralysis. After entrusting his affairs, he passed away in a seated posture. After cremation, the cyan-colored bone ash stupa was placed at Jingshan. He lived to the age of seventy-two and passed away on the thirtieth day of the twelfth lunar month.

The thirty-second generation from Nanyue

The Dharma successor of Zen Master Xiaoyan Bao

Zen Master Huanyou Zhengchuan of Longchi Yumen, Changzhou

He was the son of the Lü family of Liyang. At the age of nineteen, he had his head shaved at Xianqin Temple in Jingxi. He once burned incense on his head and vowed, 'If I do not see my nature and clarify my mind, I vow not to lay my body down to rest.' One night, he heard the sound of a lamp flower bursting and had an awakening. He went to visit Zen Master Xiaoyan and described his experiences in detail. Zen Master Xiaoyan suddenly kicked out a shoe and said, 'Say a word here and let me see.' The Zen master was at a loss and could not sleep all night. The next morning, he was still standing under the eaves. Zen Master Xiaoyan saw him and called him. The Zen master turned around. Zen Master Xiaoyan raised his foot and made the posture of an Asura (a type of deity or demigod in Buddhist cosmology) obscuring the sun and moon. The Zen master suddenly became enlightened. One day, Zen Master Xiaoyan entered the Zen hall with a staff and said, 'Does anyone need this staff of mine?' The head monk said, 'I need it.' Zen Master Xiaoyan said, 'What do you want it for?' The head monk said, 'I want it to cut off the tongues of all people in the world.' Zen Master Xiaoyan put the staff on his shoulder and said, 'Carrying the zhi-yu (a type of wood) horizontally, not caring about others, going straight into the thousands of peaks and ten thousands of peaks.' The Zen master jumped off the Zen bed and said, 'If that is the case, it must be handed over to me.' He went forward to meet the staff. Zen Master Xiaoyan smiled and said, 'You should hold it for a long time, and you must be able to cut the grass and remove the roots.' Soon after, the Zen master bid farewell and left. Zen Master Xiaoyan wrote down the orthodox Dharma lineage and handed it over to him, and also gave him a bamboo hat, saying, 'Cover it with this, and do not reveal any sharp edges.' The Zen master first lived in Longchi, then moved to the Secret Demon Cliff of Mount Wutai, then to Puzhao Temple in Beijing, and returned to Longchi in his later years. A monk asked, 'What is the meaning of the Western Coming (the true meaning of Zen Buddhism brought by Bodhidharma from the West)?' The Zen master said, 'North of the house, the deer sleeps alone.' The monk said, 'I don't understand.' The Zen master said, 'West of the stream, the chickens crow together.' Asked, 'What is the extraordinary thing about the Buddha and the Patriarchs?' The Zen master said, 'A toad catches a large insect.' Said, 'Then it is not extraordinary.' The Zen master said, 'A cat catches a mouse.' The monk bowed and stood up. The Zen master roused his authority and shouted loudly. Said, 'Why doesn't the venerable monk let me go?' The Zen master hurriedly demanded, saying, 'This old monk has...'

事。你且去。問如何是佛。師曰。千峰雪色照人寒。曰如何是法。師曰。春水平江匝匝波。曰如何是僧。師曰。皈依似木人。曰學人不會。師曰。爭怪得老僧。有客舉僧問雲門如何是諸佛出身處。門曰。東山水上行。如何會。師曰。無孔笛沒人解吹。曰學人試問和尚得否。師曰。得。曰如何是諸佛出身處。師曰。西河火里坐。上堂。一切法不有。一切法不無。若能如是會。水上打葫蘆。上堂。山漉漉。水漉漉。四天王。昨夜忽被無明逐算盤子打過了。八萬四千九百九十零九遍。眾兄弟。為什麼。累我廚下火頭。直到如今睡不足。下座曰。參。上堂。也大奇。也大奇。地轉天回斗柄移。山門昨夜與燈籠鬥。苕帚糞箕俱失儀。急努力莫思議。地獄天宮總皺眉。直得一身冷汗出。翻轉話頭都不知。喝一喝。上堂。無上法王。有大陀羅尼門。名為圓覺。驀豎起拂子曰。汝等會得這個么。鷂子已飛雲外去。癡人猶向月邊尋。久立珍重。上堂。舉文殊三處度夏話。師曰。文殊當時太殺神通。迦葉奈何局于智短。若作迦葉。應把黃面老子。先須擯卻。何也。不見道。來說是非者。便是是非人。上堂。豎起拂子曰。老僧今日借取這拂子。一時說法。直得三世諸佛立地聽。汝等現前俱信得及么。倘信不及。止止不須說。我法妙難思。珍重

【現代漢語翻譯】現代漢語譯本：事畢，你且去吧。問：『如何是佛？』師父說：『千峰的雪色照得人感到寒冷。』問：『如何是法？』師父說：『春天的江水，水波一圈又一圈。』問：『如何是僧？』師父說：『皈依如同木頭人。』問：『學人不會。』師父說：『怎能怪老僧呢？』有客人舉僧人問雲門：『如何是諸佛出身處？』雲門說：『東山水上行。』問：『如何理解？』師父說：『沒有孔的笛子沒人會吹。』問：『學人試著問和尚可以嗎？』師父說：『可以。』問：『如何是諸佛出身處？』師父說：『西河火里坐。』上堂：一切法不是有，一切法也不是無。若能這樣理解，就能在水上打葫蘆（比喻自由自在）。上堂：山光秀麗，水色明凈。四大天王（佛教護法神），昨夜忽然被無明（佛教指根本的迷惑）追趕，算盤子打過了八萬四千九百九十零九遍。眾位兄弟，為什麼呢？累得我廚房的火頭，直到如今還睡不夠。下座說：參。上堂：也太奇怪了，也太奇怪了。地轉天回，斗柄移動。山門昨夜與燈籠爭鬥，笤帚和糞箕都失去了儀態。急忙努力，不要思議。地獄和天宮都皺眉頭。直到一身冷汗出來，翻轉話頭都不知道。喝一喝。上堂：無上法王，有大陀羅尼門（佛教咒語總持之門），名為圓覺（佛教指圓滿覺悟的境界）。驀地豎起拂子說：你們能領會這個嗎？鷂子已經飛到云外去了，癡人還在向月亮邊尋找。久立，珍重。上堂：舉文殊（文殊菩薩）三處度夏的話。師父說：文殊當時太神通廣大。迦葉（摩訶迦葉，釋迦牟尼十大弟子之一）奈何侷限於智慧短淺。若是我作為迦葉，應該把黃面老子（指佛）先擯棄掉。為什麼呢？不見道：說是非的人，便是製造是非的人。上堂：豎起拂子說：老僧今日借用這拂子，一時說法，直到三世諸佛（過去、現在、未來諸佛）立地聽。你們現在都能相信嗎？如果信不及，止止，不須說。我法妙難思。珍重。

【English Translation】 English version: The matter is finished, you may leave. Asked: 'What is Buddha?' The master said: 'The snowy color of a thousand peaks chills people.' Asked: 'What is Dharma?' The master said: 'The spring river water, wave after wave.' Asked: 'What is Sangha?' The master said: 'Taking refuge is like a wooden man.' Asked: 'The student does not understand.' The master said: 'How can you blame the old monk?' A guest raised a question from a monk to Yunmen: 'What is the birthplace of all Buddhas?' Yunmen said: 'Walking on the water of Dongshan.' Asked: 'How to understand?' The master said: 'A flute without holes cannot be played by anyone.' Asked: 'Can the student try to ask the monk?' The master said: 'Yes.' Asked: 'What is the birthplace of all Buddhas?' The master said: 'Sitting in the fire of the West River.' Ascending the hall: All dharmas are not existent, and all dharmas are not non-existent. If you can understand it this way, you can juggle gourds on the water (metaphor for being free and at ease). Ascending the hall: The mountains are beautiful, and the water is clear. The Four Heavenly Kings (Buddhist guardians), were suddenly chased by ignorance (Buddhism refers to fundamental delusion) last night, and the abacus beads were counted eighty-four thousand nine hundred and ninety-nine times. Brothers, why? It has tired my kitchen cook, who still can't get enough sleep. Descending from the seat, he said: Participate. Ascending the hall: It's so strange, it's so strange. The earth turns and the sky revolves, and the handle of the Big Dipper moves. The mountain gate fought with the lanterns last night, and the brooms and dustpans all lost their manners. Hurry up and work hard, don't think about it. Hell and heaven are frowning. Until a cold sweat breaks out, I don't even know how to turn the topic around. Drink, drink. Ascending the hall: The Supreme Dharma King has a great Dharani gate (the gate of the Buddhist mantra), named Perfect Enlightenment (Buddhism refers to the state of perfect enlightenment). Suddenly raising the whisk, he said: Can you understand this? The hawk has already flown beyond the clouds, and the fool is still looking for it by the moon. Standing for a long time, take care. Ascending the hall: Quoting the words of Manjushri (Manjushri Bodhisattva) spending the summer in three places. The master said: Manjushri was too supernatural at that time. How can Kashyapa (Mahakashyapa, one of the ten major disciples of Sakyamuni) be limited to his short wisdom. If I were Kashyapa, I should first banish the yellow-faced old man (referring to the Buddha). Why? Don't you see: The person who speaks right and wrong is the person who creates right and wrong. Ascending the hall: Raising the whisk, he said: The old monk is borrowing this whisk today to preach the Dharma for a while, until all the Buddhas of the three worlds (past, present, and future Buddhas) stand and listen. Can you all believe it now? If you can't believe it, stop, no need to say. My Dharma is wonderfully difficult to contemplate. Take care.

。題香爐偈曰。有耳聞聲一似聾。無容余物動乎中。灰心未必常如此。嬴得清煙便不同。師與士大夫游。嘗舉東坡點琴操語曰。門前冷落車馬稀。老大嫁作商人婦。琴操何所感。便削髮爲尼耶。士大夫多不契。又慮學者見落斷常。著書三篇。曰駁語。曰性住釋。曰物不遷。題旨刻行於世。萬曆甲寅春仲。示寂。塔建本山。與一源禪師同塔。

代州東臺瑞峰和尚

壽昌參問。某甲于古德機緣數則有疑。乞師指示。師曰。請道。昌曰。臨濟道。佛法無多子。畢竟是個甚麼。師曰。向道無多子。又是個甚麼。昌曰。玄沙謂。靈云敢保老兄未徹在。何處是他未徹處。師曰。大是玄沙未徹。昌曰。趙州勘破婆子。勘破在甚麼處。師曰。卻是婆子勘破趙州。昌乞頌。師曰。知是般事便休。昌作禮而退。

高陽靈谷曇芝禪師

參笑巖。問古人云。打破鏡來相見。既打破鏡。擬向甚麼處相見。巖曰。慚愧殺人。師有省。舞躍而出。

南嶽下三十三世

龍池傳禪師法嗣

寧波府天童密雲圓悟禪師

宜興蔣氏子。生而凝穆。長事耕穫。見堆柴突露面前。有省。二十九歲。安置家室。依龍池祝髮。喜兀坐。二六時中。看得心境兩立。與古人天地同根萬物一體話。未能契合。因請益池。池曰

【現代漢語翻譯】現代漢語譯本：

他題寫了香爐偈說：『有耳朵聽聲音卻好像聾了一樣，心中不容許任何外物擾動。灰心喪氣未必總是如此，贏得清凈的煙氣便大不相同。』師父與士大夫交往，曾經引用蘇東坡評論琴操的話說：『門前冷落車馬稀，老大嫁作商人婦。』琴操感受到了什麼，便削髮爲尼呢？士大夫大多不能理解，又擔心學者們見此而斷絕常理，於是著書三篇，名為《駁語》、《性住釋》、《物不遷》，將主旨刻印流傳於世。萬曆甲寅年仲春，師父示寂，塔建在本山，與一源禪師同塔。

代州東臺瑞峰和尚

壽昌禪師參問：『弟子對於古德的幾則機緣公案有所疑惑，懇請師父指示。』師父說：『請說來聽聽。』壽昌禪師說：『臨濟禪師說，佛法沒有多少東西，究竟是個什麼？』師父說：『既然說沒有多少東西，那又是個什麼？』壽昌禪師說：『玄沙禪師說，靈云禪師恐怕還沒有徹悟。他未徹悟的地方在哪裡？』師父說：『正是玄沙禪師沒有徹悟。』壽昌禪師說：『趙州禪師勘破了老婆子，勘破在什麼地方？』師父說：『卻是老婆子勘破了趙州禪師。』壽昌禪師請求作頌，師父說：『知道是這件事便休了。』壽昌禪師作禮而退。

高陽靈谷曇芝禪師

參訪笑巖禪師，問道：『古人說，打破鏡子來相見。既然打破了鏡子，打算在哪裡相見？』笑巖禪師說：『慚愧殺人。』曇芝禪師有所領悟，舞躍而出。

南嶽下第三十三世

龍池傳禪師的法嗣

寧波府天童密雲圓悟禪師

宜興蔣氏之子，生來沉靜莊重，長大后從事耕作。見到堆積的柴草突然出現在面前，有所領悟。二十九歲時，安頓好家室，依止龍池禪師剃度出家。喜歡靜坐，一天到晚，看到心與境兩者對立，與古人所說的『天地同根，萬物一體』的話，未能契合。因此請教龍池禪師。龍池禪師說：

【English Translation】 English version:

He inscribed a verse on the incense burner, saying: 'Having ears to hear sounds is like being deaf; not allowing any external things to stir within the heart. Being disheartened is not always the case; gaining pure smoke is quite different.' The master associated with scholar-officials and once quoted Dongpo's (Su Shi's) comment on Qin Cao (a courtesan): 'The gate is deserted, with few carriages and horses; in old age, she marries a merchant.' What did Qin Cao feel that she shaved her head and became a nun? Most scholar-officials could not understand, and fearing that scholars would see this and sever the constant principles, he wrote three books, titled 'Refuting Words,' 'Explanation of the Nature's Abiding,' and 'Things Do Not Move,' engraving the main points for circulation in the world. In the mid-spring of the Jia Yin year of the Wanli era, the master passed away. His pagoda was built on this mountain, sharing a pagoda with Zen Master Yi Yuan.

Zen Master Ruifeng of Dongtai, Daizhou

Zen Master Shouchang inquired, 'I have doubts about several koans of the ancient worthies. I beg the master to instruct me.' The master said, 'Please tell me.' Shouchang said, 'Linji (Lin Chi) said, 'The Buddha-dharma is not much; what exactly is it?'' The master said, 'Since you say it is not much, then what is it?' Shouchang said, 'Xuan Sha (Hsüan-sha) said, 'Lingyun (Ling-yün) dares to guarantee that the old brother has not yet thoroughly understood.' Where is his lack of thorough understanding?' The master said, 'It is precisely Xuan Sha who has not thoroughly understood.' Shouchang said, 'Zhao Zhou (Chao-chou) saw through the old woman; where did he see through her?' The master said, 'It is precisely the old woman who saw through Zhao Zhou.' Shouchang requested a verse. The master said, 'Knowing it is this matter, then stop.' Shouchang bowed and withdrew.

Zen Master Tanzhi of Linggu, Gaoyang

He visited Zen Master Xiaoyan (Hsiao-yen) and asked, 'The ancients said, 'Break the mirror and meet each other.' Having broken the mirror, where do you intend to meet?' Xiaoyan said, 'Ashamed to kill people.' The master had an awakening and danced out.

Thirty-third Generation under Nanyue (Nan-yüeh)

Dharma Successor of Zen Master Chuan of Longchi (Lung-ch'ih)

Zen Master Miyun Yuanwu (Mi-yün Yüan-wu) of Tiantong (T'ien-t'ung) Monastery, Ningbo Prefecture

A son of the Jiang family of Yixing (I-hsing), he was born serene and dignified. Growing up, he engaged in farming. Seeing a pile of firewood suddenly appearing before him, he had an awakening. At the age of twenty-nine, he settled his family affairs and followed Zen Master Longchi to shave his head and leave home. He liked to sit quietly, and throughout the day and night, he saw the opposition between mind and environment, and could not reconcile with the ancient saying 'Heaven and earth share the same root, and all things are one body.' Therefore, he asked Zen Master Longchi for instruction. Longchi said:

。汝若到這田地。便乃放身倒臥。師益昏惑。一日過銅棺山。豁然大悟。時池遷燕都。師往省覲。池問。汝離老僧三年。有新會處么。師曰。一人有慶。萬民樂業。池曰。汝又作么生。師曰。某甲特來覲和尚。池曰。念子遠來。放汝三十棒。師便出。一日侍次。池問。忽有人問。汝如何抵對。師豎拳。池曰。老僧不曉得。者個是什麼意思。師曰。莫道和尚不曉得。三世諸佛。也不曉得。池曰。汝又作么生。師便喝。池曰。三喝四喝后如何。師即連喝而退。池曰。宛有古人之作。師復喝。又一日池升座。舉拂問曰。諸方還有這個么。師震威一喝。池曰。好一喝。師連喝兩喝歸位。池顧師曰。再喝一喝看。師即出法堂。池歸方丈。師隨入曰。適來觸忤和尚。池乃撾鼓上堂。授師衣拂。覆命入室。囑累扶持佛法。師呈偈曰。若據某甲扶佛法。任他○○○○○。都來總與三十棒。莫道分明為賞罰。未幾。池示寂。師依塔三載。萬曆丁巳。眾謂繼席開法。次住通玄金栗黃檗育王天童。凡六鉅剎。宗風大振。上堂。禪不在參。道不在悟。直下了然超佛越祖。驀拈拄杖曰。即今莫有超佛越祖者么。卓拄杖曰。正好朝打三千。暮打八百。擲拄杖曰。為什麼如此。撫掌曰。這裡放過則不可。上堂。本來無物可評論。未悟之人妄見分。忽若

【現代漢語翻譯】現代漢語譯本你如果到了這種境地，就應該全身放鬆地躺下。池禪師更加迷惑不解。有一天經過銅棺山，突然大徹大悟。當時池禪師遷往燕都（今北京），禪師前去拜見。池禪師問：『你離開我三年，有什麼新的體會嗎？』禪師說：『一人有慶，萬民樂業。』池禪師問：『你又想怎麼樣？』禪師說：『我特地來拜見和尚。』池禪師說：『念你遠道而來，賞你三十棒。』禪師便出去了。有一天侍奉池禪師時，池禪師問：『如果有人問你，你如何應對？』禪師豎起拳頭。池禪師說：『老衲不明白，這是什麼意思？』禪師說：『不要說和尚不明白，三世諸佛也不明白。』池禪師問：『你又想怎麼樣？』禪師便喝了一聲。池禪師說：『三喝四喝之後又如何？』禪師隨即連喝幾聲退了出去。池禪師說：『頗有古人的風範。』禪師又喝了一聲。又有一天，池禪師升座，舉起拂塵問道：『各方還有這個嗎？』禪師威嚴地喝了一聲。池禪師說：『好一聲喝！』禪師連喝兩聲回到自己的位置。池禪師看著禪師說：『再喝一聲看看。』禪師便走出法堂，池禪師回到方丈室。禪師跟進去說：『剛才冒犯了和尚。』池禪師於是敲鼓上堂，授予禪師衣拂，又命他進入內室，囑咐他扶持佛法。禪師呈上偈語說：『如果按照我來扶持佛法，任憑（此處原文缺失），都一概給予三十棒，不要說分明是爲了賞罰。』不久，池禪師圓寂。禪師依塔守孝三年。萬曆丁巳年，大眾推舉他繼承席位開法。禪師先後住持通玄、金栗、黃檗、育王、天童等六座大寺，宗風大振。上堂時說：『禪不在於參究，道不在於領悟，直接瞭然，超越佛祖。』隨即拿起拄杖說：『現在有超越佛祖的人嗎？』用拄杖敲擊地面說：『正好早上打三千，晚上打八百。』扔掉拄杖說：『為什麼這樣？』拍手說：『這裡放過就不可了。』上堂時說：『本來沒有什麼可以評論，未悟之人妄自分別。如果忽然……』

【English Translation】 English version If you reach this state, you should lie down and relax completely. The Chan master Chi became even more confused. One day, while passing Copper Coffin Mountain, he suddenly had a great enlightenment. At that time, Chan master Chi moved to Yandu (now Beijing), and the Chan master went to pay his respects. Chan master Chi asked, 'You have been away from me for three years, do you have any new insights?' The Chan master said, 'When one person is blessed, all people enjoy prosperity.' Chan master Chi asked, 'What do you want to do?' The Chan master said, 'I have come specifically to pay my respects to the monk.' Chan master Chi said, 'Considering you have come from afar, I will reward you with thirty blows.' The Chan master then left. One day, while serving Chan master Chi, Chan master Chi asked, 'If someone asks you, how will you respond?' The Chan master raised his fist. Chan master Chi said, 'This old monk does not understand, what does this mean?' The Chan master said, 'Don't say that the monk does not understand, the Buddhas of the three worlds also do not understand.' Chan master Chi asked, 'What do you want to do?' The Chan master then shouted. Chan master Chi said, 'What about after three or four shouts?' The Chan master immediately shouted several times and retreated. Chan master Chi said, 'It has the style of the ancients.' The Chan master shouted again. Another day, Chan master Chi ascended the seat, raised the whisk and asked, 'Is there this in all directions?' The Chan master shouted with majesty. Chan master Chi said, 'What a good shout!' The Chan master shouted twice and returned to his position. Chan master Chi looked at the Chan master and said, 'Shout one more time and let me see.' The Chan master then walked out of the Dharma hall, and Chan master Chi returned to his abbot's room. The Chan master followed in and said, 'I have just offended the monk.' Chan master Chi then beat the drum and ascended the hall, awarding the Chan master the robe and whisk, and ordered him to enter the inner room, instructing him to support the Dharma. The Chan master presented a verse saying, 'If according to me to support the Dharma, let (original text missing here), all will be given thirty blows, do not say clearly for reward and punishment.' Soon after, Chan master Chi passed away. The Chan master observed mourning by the pagoda for three years. In the year of Ding Si in the Wanli era, the assembly recommended him to succeed the seat and open the Dharma. The Chan master successively resided in six great temples including Tongxuan, Jinli, Huangbo, Yuwang, and Tiantong, and the sect's style greatly flourished. When ascending the hall, he said, 'Chan is not in contemplation, the Dao is not in enlightenment, directly understand, surpassing the Buddhas and ancestors.' Then he picked up the staff and said, 'Are there any who surpass the Buddhas and ancestors now?' He struck the ground with the staff and said, 'It is good to hit three thousand in the morning and eight hundred in the evening.' He threw away the staff and said, 'Why is this so?' He clapped his hands and said, 'It is not possible to let go here.' When ascending the hall, he said, 'Originally there is nothing to comment on, the unenlightened falsely distinguish. If suddenly...'

迸開頂𩕳眼。大地山河一口吞。上堂。今朝正是四月八。釋梵王宮生悉達。祇為時人不知因。年年枉遭惡水潑。眾中若有知因者出來。為這老漢雪屈。良久曰。若無。雲門大師來也。拽住杖下座。打散。上堂。有問有答。正是業識茫茫。無問無答。亦是無本可據。直饒聞恁么道。撩起便行。未免落在山僧圈繢里。且不涉化門一句。如何通訊。卓拄杖曰。舉頭天外看。誰是我般人。上堂。樹雕葉落。明明脫體全彰。雲散天空。杲杲日輪當午。正恁么時。霜風劈面來。諸人還覺寒。毛卓豎也無。若也覺得。如龍得水。似虎靠山。日用頭頭全體露。折旋俯仰沒遮攔。喝一喝。上堂。人人盡道今日生。誰謂老僧今日死。但了死生個一時。莫問世間花甲子。上堂。六月初一正炎熱。人人通體汗流出。忽然一陣涼風來。個個仍前干暴暴。且道。干暴暴底是。汗流出底是。汗流出底是。則不應有干暴暴底時節。干暴暴底是。則不應有汗流出底時節。恐誤賺諸人。老僧不敢道破。也須各各自悟討個分曉始得。僧問。如何是金粟境。師曰。四野桑田。曰如何是境中人。師曰。金粟山頭望。曰人境已蒙師指示。擊鼓升堂事若何。師曰。瞻之仰之。問清凈本然。云何忽生山河大地。師曰。眼花作么。曰如何是清凈本然。師曰。腦後見腮。問如

【現代漢語翻譯】現代漢語譯本迸開頂𩕳眼（形容開悟）。大地山河一口吞。上堂（禪宗術語，指說法）。今朝正是四月八，釋梵王宮生悉達（Siddhartha，指釋迦牟尼佛）。只為世人不知因，年年枉遭惡水潑。眾中若有知因者出來，為這老漢雪屈。良久曰。若無，雲門大師來也。拽住杖下座，打散。上堂。有問有答，正是業識茫茫。無問無答，亦是無本可據。直饒聞恁么道，撩起便行，未免落在山僧圈繢里。且不涉化門一句，如何通訊？卓拄杖曰。舉頭天外看，誰是我般人。上堂。樹雕葉落，明明脫體全彰。雲散天空，杲杲日輪當午。正恁么時，霜風劈面來，諸人還覺寒毛卓豎也無？若也覺得，如龍得水，似虎靠山，日用頭頭全體露，折旋俯仰沒遮攔。喝一喝。上堂。人人盡道今日生，誰謂老僧今日死？但了死生個一時，莫問世間花甲子。上堂。六月初一正炎熱，人人通體汗流出。忽然一陣涼風來，個個仍前干暴暴。且道，干暴暴底是，汗流出底是？汗流出底是，則不應有干暴暴底時節；干暴暴底是，則不應有汗流出底時節。恐誤賺諸人，老僧不敢道破，也須各各自悟討個分曉始得。僧問。如何是金粟境？師曰。四野桑田。曰如何是境中人？師曰。金粟山頭望。曰人境已蒙師指示，擊鼓升堂事若何？師曰。瞻之仰之。問清凈本然，云何忽生山河大地？師曰。眼花作么？曰如何是清凈本然？師曰。腦後見腮。問如

【English Translation】 English version Bursting open the eye on the crown of the head (an expression for enlightenment). Swallowing the great earth and all its mountains and rivers in one gulp. Ascending the hall (Zen term for giving a Dharma talk). Today is precisely the eighth day of the fourth month, when Siddhartha (釋迦牟尼佛) was born in the palace of King Shuddhodana. It is only because people do not know the cause that they are wrongly splashed with foul water year after year. If there is anyone among you who knows the cause, come forth and clear this old monk of the injustice. After a long pause, he said, 'If there is no one, then Great Master Yunmen (雲門大師) will come!' He grabbed his staff, descended from the seat, and scattered the assembly. Ascending the hall. To have questions and answers is precisely the vastness of karmic consciousness. To have no questions and no answers is also to have no basis to rely on. Even if you hear it said like this, and immediately get up and leave, you will inevitably fall into this mountain monk's trap. So, without involving a phrase from the gate of transformation, how do we communicate? He struck his staff and said, 'Raise your head and look beyond the heavens; who is like me?' Ascending the hall. The trees wither, and the leaves fall, clearly revealing the whole body. The clouds scatter in the sky, and the bright sun is at midday. At just such a time, a frosty wind comes head-on. Do you all feel the cold, and your hair standing on end, or not? If you feel it, it is like a dragon gaining water, like a tiger relying on a mountain. Every daily activity reveals the whole body, turning and bending, bowing and looking up, without any obstruction. He shouted a '喝'. Ascending the hall. Everyone says that today is the day of birth, but who says that this old monk dies today? Just understand this one moment of life and death, and do not ask about the cycles of the world. Ascending the hall. The first day of the sixth month is very hot, and everyone's body is covered in sweat. Suddenly, a cool breeze comes, and everyone is still dry. Tell me, is it the dry state, or the sweaty state? If it is the sweaty state, then there should not be a time of dryness; if it is the dry state, then there should not be a time of sweatiness. Fearing to mislead you all, this old monk dares not reveal it, and you must each awaken and find out for yourselves. A monk asked, 'What is the realm of Jin Su (金粟境)?' The master said, 'Fields of mulberry trees in all directions.' The monk asked, 'What is the person within the realm?' The master said, 'Gazing from the top of Jin Su Mountain (金粟山頭望).' The monk said, 'I have already received the master's instruction on the person and the realm; what about the matter of beating the drum and ascending the hall?' The master said, 'Look up to it and admire it.' Someone asked, 'Purity is originally inherent; how does it suddenly give rise to mountains, rivers, and the great earth?' The master said, 'What are you doing with your blurred vision?' The monk asked, 'What is original purity?' The master said, 'Seeing your cheeks behind your head.' Asked like

何是本來面目。師以手摸嘴曰。會么。曰不會。乞師指示。師打曰。天晴不肯走。須待雨淋頭。問大事未明。如喪考妣。意旨如何。師曰。汝是無主孤魂。曰為甚大事已明。亦如喪考妣。師曰。唯我獨尊。問如何是五眼圓明。師曰。老僧止兩隻。問如何是三寶。師曰。一頓胡餅兩頓粥。曰不問者三飽。師曰。老僧日日奉持。問雲門餅。趙州茶。和尚這裡有甚麼。師曰。一頓大拳頭。問清水洗塵。水歸何處。師曰。茅廁里。曰某甲不會。師曰。問取凈頭去。問如何是暗中明。師曰。東村黃老夜摩肩。曰如何是明中暗。師曰。南海波斯晝洗面。曰明暗相去幾何。師曰。分身兩處看。問除卻棒喝。請師分明指示。師以手指僧曰。指示汝。僧無語。師便打。問一口氣不來時如何。師曰。眼閉腳直。問月明星稀。密雲藏在何處。師直打出。問殺生是大戒。為什麼南泉斬貓。歸宗斬蛇。師曰。汝寔恁么問那。曰是。師曰。汝當懺悔去。問長大無衣。是什麼人。師曰。不識醜陋漢。居士問。狗子還有佛性也無。師曰。汝且喚狗子來。士禮拜。師與一踏曰。這畜生。問如何是不動尊。師曰。此去徑山五百里。問乞師指個修行路。師曰。我從來不會修行。曰更冀慈悲。師曰。一事無成兩鬢絲。上堂。新年新月新日新時。長老又披新法衣。

【現代漢語翻譯】現代漢語譯本什麼是本來面目？師父用手摸著自己的嘴說：『會了嗎？』學僧說：『不會，請師父指示。』師父打了一下說：『天晴的時候不肯走，非要等到雨淋濕了頭。』學僧問：『大事未明，如同死了父母一般悲痛，這是什麼意思？』師父說：『你是個無主的孤魂。』學僧說：『為什麼大事已經明白，也如同死了父母一般悲痛？』師父說：『唯我獨尊。』學僧問：『什麼是五眼圓明？』師父說：『老僧只有兩隻眼。』學僧問：『什麼是三寶（佛、法、僧）？』師父說：『一頓胡餅，兩頓粥。』學僧說：『我不問這些吃飽的東西。』師父說：『老僧我每天都奉持。』學僧問：『雲門餅，趙州茶，和尚你這裡有什麼？』師父說：『一頓大拳頭。』學僧問：『清水洗去塵埃，水歸向何處？』師父說：『茅廁里。』學僧說：『弟子不明白。』師父說：『去問凈頭（負責清潔的人）去。』學僧問：『什麼是暗中明？』師父說：『東村的黃老在夜裡互相摩肩。』學僧問：『什麼是明中暗？』師父說：『南海的波斯人在白天洗臉。』學僧問：『明和暗相差多少？』師父說：『分身兩處看。』學僧問：『除了棒喝，請師父分明指示。』師父用手指著學僧說：『指示你。』學僧無語。師父便打了他。學僧問：『一口氣不來的時候怎麼辦？』師父說：『眼閉腳直。』學僧問：『月明星稀，密雲藏在何處？』師父直接打出去。學僧問：『殺生是大戒，為什麼南泉（禪師名）斬貓，歸宗（禪師名）斬蛇？』師父說：『你確實是這麼問的嗎？』學僧說：『是。』師父說：『你應當懺悔去。』學僧問：『長大沒有衣服穿，是什麼人？』師父說：『不認識醜陋的人。』居士問：『狗子還有佛性嗎？』師父說：『你且叫狗子來。』居士禮拜。師父踢了他一腳說：『這畜生。』學僧問：『如何是不動尊（佛）？』師父說：『此去徑山五百里。』學僧問：『請師父指一條修行路。』師父說：『我從來不會修行。』學僧說：『更希望您慈悲。』師父說：『一事無成兩鬢絲。』上堂說法：新年新月新日新時，長老又披新法衣。

【English Translation】 English version What is the original face? The master touched his mouth with his hand and said, 'Do you understand?' The monk said, 'I don't understand. Please instruct me.' The master hit him and said, 'When the weather is clear, you don't want to leave; you must wait until the rain soaks your head.' The monk asked, 'If the great matter is not clear, it is like losing one's parents. What does this mean?' The master said, 'You are a masterless wandering soul.' The monk said, 'Why is it that even when the great matter is clear, it is still like losing one's parents?' The master said, 'I alone am the honored one.' The monk asked, 'What is the perfect clarity of the five eyes?' The master said, 'This old monk only has two eyes.' The monk asked, 'What are the Three Treasures (Buddha, Dharma, Sangha)?' The master said, 'One meal of sesame cakes, two meals of porridge.' The monk said, 'I am not asking about these things that fill the belly.' The master said, 'This old monk upholds them every day.' The monk asked, 'Yunmen's cake, Zhaozhou's tea, what does the master have here?' The master said, 'A big fist.' The monk asked, 'Clear water washes away the dust; where does the water go?' The master said, 'To the latrine.' The monk said, 'This disciple does not understand.' The master said, 'Go ask the cleaner.' The monk asked, 'What is light in darkness?' The master said, 'The old men of the Huang village in the east rub shoulders at night.' The monk asked, 'What is darkness in light?' The master said, 'The Persians of the South Sea wash their faces in the daytime.' The monk asked, 'How far apart are light and darkness?' The master said, 'Look at them in two separate places.' The monk asked, 'Apart from the stick and shout, please clearly instruct me.' The master pointed at the monk and said, 'Instruct you.' The monk was speechless. The master then hit him. The monk asked, 'What happens when the last breath does not come?' The master said, 'Eyes closed, feet straight.' The monk asked, 'The moon is bright and the stars are few; where are the dense clouds hidden?' The master struck him directly. The monk asked, 'Killing is a great precept; why did Nanquan (Zen master's name) kill the cat, and Guizong (Zen master's name) kill the snake?' The master said, 'Are you really asking that?' The monk said, 'Yes.' The master said, 'You should go and repent.' The monk asked, 'Growing up without clothes, what kind of person is that?' The master said, 'Not recognizing an ugly person.' A layman asked, 'Does a dog have Buddha-nature?' The master said, 'You go and call the dog here.' The layman bowed. The master kicked him and said, 'This animal.' The monk asked, 'What is the immovable honored one (Buddha)?' The master said, 'Five hundred miles from here to Jingshan.' The monk asked, 'Please point out a path of practice.' The master said, 'I have never known how to practice.' The monk said, 'I further hope for your compassion.' The master said, 'Nothing accomplished, hair gray at the temples.' Ascending the hall to preach: New year, new moon, new day, new time; the elder also puts on new Dharma robes.

提起衣曰。這個是衣。如何是法。放下衣曰。九九百百。張七趙八。孟春猶寒。不得露骨。喝一喝。上堂。子規啼血滿花枝。口口聲聲祇叫歸。不耐時人猶不省。年年三月又來啼。大眾還委么。自是不歸歸便得。五湖煙景有誰爭。卓拄杖一下。上堂。太白山中盡有柴。一株不許眾人搬。老僧不是多護惜。為要諸人徹骨寒。雖然如是。只如道三界無安。猶如火宅。諸人又向甚麼處迴避。若也迴避得。可以高超三界。獨步大方。其或未然。各各照顧眉須始得。上堂。今朝五月五日。知事頭首。乞老僧升座。應個時節。老僧無計可處。何以雄黃燒酒。固也不可。要且無個銅錢買糯谷。思量到計窮力極。忽然得個富不有餘。貧無不足。真可謂是平等法門。正可以與世移風易俗。遂豎起兩拳曰。只將這兩個大粽子。供養大眾。一任橫咬豎咬。忽然咬著自家底。直得人人飽足。免得窮廝煎餓廝炒。為甚如此。到底終輸自家寶。上堂。未到天童。不妨疑著。已到天童。瓦解冰消。何故聻。不見道。聞名不如見面。面既見矣。諸人分中。成得個甚麼邊事。一翳在眼。空花亂墜。崇禎辛巳。國戚田公。為皇貴妃。赍紫衣入山。請師演法。復得俞旨。住金陵大報恩寺。師以衰邁遜謝。明年春。拂衣上通玄。秋七月三日示微疾。七日午時。奄

【現代漢語翻譯】現代漢語譯本提起衣，說：『這個是衣。』什麼是法？放下衣，說：『九九百百，張七趙八，孟春猶寒，不得露骨。』喝一聲。上堂：『子規啼血滿花枝，口口聲聲只叫歸。不耐時人猶不省，年年三月又來啼。』大眾還明白嗎？自是不歸，歸便得，五湖煙景有誰爭？』拄了一下拄杖。上堂：『太白山中盡有柴，一株不許眾人搬。老僧不是多護惜，為要諸人徹骨寒。』雖然如此，就如說三界無安，猶如火宅，諸人又向什麼處迴避？若也迴避得，可以高超三界，獨步大方。如果未能迴避，各各照顧好自己的眉毛鬍鬚才是。上堂：『今朝五月五日，知事頭首，請老僧升座，應個時節。老僧無計可處，何以雄黃燒酒，固也不可。要且無個銅錢買糯谷。思量到計窮力極，忽然得個富不有餘，貧無不足。真可謂是平等法門，正可以與世移風易俗。』於是豎起兩拳說：『只將這兩個大粽子，供養大眾。一任橫咬豎咬，忽然咬著自家底，直得人人飽足，免得窮廝煎餓廝炒。』為什麼這樣說？『到底終輸自家寶。』上堂：『未到天童（寺名），不妨疑著。已到天童（寺名），瓦解冰消。』為什麼呢？『不見道，聞名不如見面。面既見矣，諸人分中，成得個什麼邊事？一翳在眼，空花亂墜。』崇禎辛巳年，國戚田公，為皇貴妃，拿著紫衣入山，請師演法。又得到俞旨，住金陵大報恩寺（寺名）。師以衰老推辭。第二年春天，拂衣前往通玄（地名）。秋七月三日，略感不適，七日午時，安詳示寂。

【English Translation】 English version Raising his robe, he said, 'This is the robe.' What is the Dharma? Putting down the robe, he said, 'Nine nine hundred hundred, Zhang Seven Zhao Eight, early spring is still cold, one must not be exposed.' He gave a shout. Ascending the hall: 'The cuckoo cries blood, filling the flowering branches, again and again only calling to return. It is unbearable that people still do not understand, and every year in March it comes again to cry.' Do you all understand? If you do not return, then return, who will contend for the misty scenery of the Five Lakes?' He tapped his staff once. Ascending the hall: 'In Mount Taibai (mountain name) there is plenty of firewood, but not a single piece is allowed to be moved by anyone. This old monk is not being overly protective, but wants everyone to feel the bone-chilling cold.' Although this is so, just as it is said that there is no peace in the Three Realms, it is like a burning house, where do you all seek to escape? If you can escape, you can transcend the Three Realms and walk alone in the vast expanse. If you cannot, then each of you should take care of your own eyebrows and beard. Ascending the hall: 'Today is the fifth day of the fifth month, the head of affairs asks the old monk to ascend the seat to respond to the season. This old monk has no way to deal with it, how can realgar wine be used, it is certainly not possible. Moreover, there is not a single copper coin to buy glutinous rice. Thinking until the end of my wits, I suddenly obtained a state of being rich without excess, and poor without lack. It can truly be said to be the Dharma of equality, which can be used to change customs and habits.' Then he raised his two fists and said, 'I will offer these two big zongzi (sticky rice dumplings) to everyone. Let everyone bite horizontally or vertically, and if you suddenly bite your own, everyone will be full, and you will be spared the suffering of the poor and the starving.' Why is this so? 'In the end, you will lose your own treasure.' Ascending the hall: 'Before arriving at Tiantong (temple name), it is okay to be doubtful. Having arrived at Tiantong (temple name), doubts will shatter and melt away.' Why is that? 'Have you not heard it said, hearing a name is not as good as seeing the face. Now that the face has been seen, what kind of matter has been accomplished among you? A speck in the eye causes empty flowers to fall in confusion.' In the year of Chongzhen Xinsi, the imperial relative Lord Tian, for the imperial concubine, brought purple robes into the mountain to invite the master to expound the Dharma. He also received an imperial decree to reside in the Great Bao'en Temple (temple name) in Jinling (city name). The master declined due to old age. The following spring, he brushed his sleeves and went to Tongxuan (place name). On the third day of the seventh month in autumn, he felt slightly unwell, and at noon on the seventh day, he peacefully passed away.

然坐化。流光夜照。四山變白。壽七十有七。迎全身歸。塔于天童幻智庵右隴。

常州磬山天隱圓修禪師

本郡閔氏子。依龍池剃染。參父母未生前話。偶展楞嚴。見佛咄阿難此非汝心處有所證入。后閱古今因緣。一一透露。至僧問乾峰十方簿伽梵話。未免疑滯。力參兩載。忽聞驢鳴大徹。偈曰。忽聞驢子叫。驚起當人笑。萬別與千差。非聲非色鬧。遂抵燕京。覲池。一日侍次。問歷歷孤明時如何。池曰。待汝到這田地。與汝道。師便喝。池曰。汝還起緣心么。師拂袖而出。又一日因事。池穿褊衫。舉椅子曰。汝上座。待我拜你為師。師含笑退。呈偈曰。木人提唱笑呵呵。更著衣衫誰識他。昨日覸來是男子。今朝還作老婆婆。池曰。甚愜老僧意。暨池順世。師乃結茆磬山。閱歷寒暑。方成叢席。僧問。如何是臨濟旨。師曰。怒雷掩耳。曰如何是溈仰旨。師曰。光含秋月。曰如何是法眼旨。師曰。千山獨露。曰如何是曹洞旨。師曰。萬派朝源。曰如何是雲門旨。師曰。乾坤坐斷。問既是師子兒。為什麼被文殊騎。師曰。理能伏人。問如何是句到意不到。師曰。言言見諦。步步迷蹤。曰如何是意到句不到。師曰。只在舌尖頭。盡力吐不出。曰如何是意句俱到。師曰。有時獨倚庭欄上。閑看梅開三五枝。曰如何

【現代漢語翻譯】現代漢語譯本：然後坐化（圓寂）。流光照亮夜晚，四面的山都變成白色。享年七十七歲。迎請全身歸來，建塔于天童幻智庵的右邊山坡上。

常州磬山天隱圓修禪師

是本郡閔氏之子。依止龍池出家。參究『父母未生前』的話頭。偶然翻閱《楞嚴經》，見到佛呵斥阿難『此非汝心』處有所領悟。後來閱讀古今因緣，一一透徹明白。直到僧人問乾峰『十方薄伽梵』（Bhagavan，世尊）的話，未免產生疑惑停滯。努力參究兩年，忽然聽到驢叫而大徹大悟。作偈說：『忽然聽到驢子叫，驚起當人笑。萬別與千差，非聲非色鬧。』於是前往燕京，拜見龍池。一天侍奉時，龍池問：『歷歷孤明時如何？』龍池說：『等你到這田地，再告訴你。』禪師便大喝一聲。龍池說：『你還生起緣心嗎？』禪師拂袖而出。又有一天因為事情，龍池穿著短衫，舉起椅子說：『你上座，待我拜你為師。』禪師含笑退下，呈偈說：『木人提唱笑呵呵，更著衣衫誰識他。昨日覯來是男子，今朝還作老婆婆。』龍池說：『很合老僧的心意。』等到龍池圓寂，禪師便在磬山結茅居住，經歷多年寒暑，才成為叢林住持。僧人問：『如何是臨濟（Linji）的宗旨？』禪師說：『怒雷掩耳。』問：『如何是溈仰（Weiyang）的宗旨？』禪師說：『光含秋月。』問：『如何是法眼（Fayan）的宗旨？』禪師說：『千山獨露。』問：『如何是曹洞（Caodong）的宗旨？』禪師說：『萬派朝源。』問：『如何是雲門（Yunmen）的宗旨？』禪師說：『乾坤坐斷。』問：『既然是師子兒（獅子之子），為什麼被文殊（Manjusri）菩薩騎？』禪師說：『理能伏人。』問：『如何是句到意不到？』禪師說：『言言見諦，步步迷蹤。』問：『如何是意到句不到？』禪師說：『只在舌尖頭，盡力吐不出。』問：『如何是意句俱到？』禪師說：『有時獨倚庭欄上，閑看梅開三五枝。』

【English Translation】 English version: Then he passed away in meditation. The flowing light illuminated the night, and the surrounding mountains turned white. He lived to the age of seventy-seven. His whole body was brought back and a stupa was built for him on the right slope of Huanzhi Hermitage at Tiantong Temple.

Chan Master Tianyin Yuanxiu of Qingshan Mountain in Changzhou

He was a son of the Min family in this prefecture. He shaved his head and dyed his robes, relying on Longchi. He investigated the 'before parents were born' topic. He happened to unfold the Surangama Sutra and realized something when he saw the Buddha scolding Ananda (Ananda) 'This is not your mind'. Later, he thoroughly understood all the causes and conditions of the past and present. Until a monk asked Qianfeng about the words of 'Bhagavan (Bhagavan, World Honored One) of the ten directions', he inevitably became doubtful and stagnant. He diligently investigated for two years, and suddenly he had a great enlightenment upon hearing a donkey bray. He composed a verse saying: 'Suddenly hearing the donkey bray, startling the person into laughter. The myriad differences and thousands of distinctions are neither sound nor color.' Thereupon, he went to Yanjing and paid respects to Longchi. One day, while attending him, Longchi asked: 'What is it like when it is clearly and solitarily bright?' Longchi said: 'When you reach this state, I will tell you.' The Chan master then shouted. Longchi said: 'Are you still giving rise to causal mind?' The Chan master flicked his sleeves and left. Another day, because of something, Longchi wore a short shirt and raised a chair, saying: 'You take the seat, and I will bow to you as my teacher.' The Chan master retreated with a smile and presented a verse saying: 'The wooden man preaches, laughing heartily, who recognizes him when he puts on clothes? Yesterday I saw him as a man, today he is still acting as an old woman.' Longchi said: 'It is very pleasing to this old monk's mind.' When Longchi passed away, the Chan master built a hut on Qingshan Mountain, and after many years of experiencing cold and heat, he became the abbot of the monastery. A monk asked: 'What is the Linji (Linji) school's teaching?' The Chan master said: 'A thunderous roar covers the ears.' Asked: 'What is the Weiyang (Weiyang) school's teaching?' The Chan master said: 'The light contains the autumn moon.' Asked: 'What is the Fayan (Fayan) school's teaching?' The Chan master said: 'A thousand mountains are uniquely revealed.' Asked: 'What is the Caodong (Caodong) school's teaching?' The Chan master said: 'Ten thousand streams flow towards the source.' Asked: 'What is the Yunmen (Yunmen) school's teaching?' The Chan master said: 'Heaven and earth are cut off.' Asked: 'Since it is a lion cub, why is it ridden by Manjusri (Manjusri) Bodhisattva?' The Chan master said: 'Reason can subdue people.' Asked: 'What is it when the phrase arrives but the meaning does not?' The Chan master said: 'Every word sees the truth, every step is lost.' Asked: 'What is it when the meaning arrives but the phrase does not?' The Chan master said: 'It is only on the tip of the tongue, trying hard but unable to spit it out.' Asked: 'What is it when both meaning and phrase arrive?' The Chan master said: 'Sometimes I lean alone on the courtyard railing, idly watching the plum blossoms bloom in twos and threes.'

是意句俱不到。師曰。落花流水去。空負浪遊人。問如何是出格句。師曰。獨腳蟹。示眾。舉古人道。幽鳥語如簧。柳垂金線長。煙收山谷靜。風送杏花香。永日瀟然坐。澄心萬慮忘。欲言言不及。林下好商量。師曰。既言之不及。又商量個什麼。若道有商量。古人恁么道。若道無商量。古人恁么道。諸人且作么生。良久曰。薰風自南來。殿閣生微涼。示眾。今朝四月半。農家秧好看。堪笑懶禪和。一事無可斷。開了兩片皮。只是粥飯罐。道眼不能明。閻羅要打算。示眾。磬山阿里。有兩個小老虎。昨日老僧被他截住。卻在三家村裡躲過。你等出出入入。切須仔細。隨顧左右曰。且喜不露爪牙。便歸方丈。示眾。舉玄沙三種病人話。師曰。玄沙老宿。可謂善說。未能善接。雲門大師。如此接人。也只接得無三種病底漢。果寔有三種病人來。又如何接。若到磬山門下。來也不難。何故。如患盲者來。高聲向他道個瞎。若患聾者來。劈脊便棒。若患啞者來。便以拂子打圓相示之。今日還有三種病底么。良久曰。如無。老僧今日失利。崇禎乙亥秋季。報恩示寂。塔建磬山。

湖州凈名庵抱樸大蓮禪師

杭之臨安駱氏子。幼失怙恃。出家于青山妙嚴院。后寓雙徑。結制。從尿桶邊㘞地大徹。作偈曰。自幼失親孃。

【現代漢語翻譯】現代漢語譯本是意句俱不到。師[禪師]說：『落花隨流水而去，白白辜負了四處漂泊的人。』問：『如何是出格句？』師說：『獨腳蟹。』禪師開示大眾，引用古人所說：『幽靜的鳥兒鳴叫，聲音婉轉如簧，柳枝低垂，如同金線般細長。煙霧消散，山谷恢復寧靜，微風吹拂，送來杏花的芬芳。整日悠閒地靜坐，澄澈內心，忘卻萬千思緒。想要說些什麼，卻又難以言表，林下清幽，適合好好商量。』師[禪師]說：『既然說難以言表，又商量些什麼呢？如果說有商量，古人為何那樣說？如果說沒有商量，古人又為何那樣說？各位，你們覺得如何？』良久，禪師說：『和煦的南風吹來，殿堂樓閣里感到一絲涼意。』禪師開示大眾：『今天四月十五，農家的秧苗長勢喜人。可笑那些懶惰的禪和子，什麼事情都無法決斷。張開了兩片皮囊，只是個裝粥飯的罐子。道眼不能明辨，閻羅王要來清算。』禪師開示大眾：『磬山阿里，有兩隻小老虎。昨天老僧被它們截住了，卻在三家村裡躲了過去。你們進進出出，一定要仔細。』隨即顧視左右說：『幸好沒有露出爪牙。』便回到方丈。禪師開示大眾，引用玄沙三種病人的話。師[禪師]說：『玄沙老宿，可謂善於說法，卻未能善於接引。雲門大師，這樣接引人，也只能接引沒有三種病的人。如果真有三種病人來，又該如何接引？如果到了磬山門下，來也不難。』為什麼呢？『如果患有眼盲的人來，高聲向他喊一聲「瞎！」；如果患有耳聾的人來，劈頭就是一棒；如果患有口啞的人來，就用拂塵打個圓相來指示他。』今天還有患有三種病的人嗎？良久，禪師說：『如果沒有，老僧今天就失利了。』崇禎乙亥年秋季，報恩禪師圓寂，塔建在磬山。湖州凈名庵抱樸大蓮禪師是杭州臨安駱氏之子，幼年喪失父母，在青山妙嚴院出家，後來住在雙徑，結夏安居。從尿桶邊突然大徹大悟，作偈說：『自幼失去了親孃。』

【English Translation】 English version It is where neither the meaning nor the words reach. The Master [Zen Master] said, 'Falling flowers drift away with the flowing water, vainly disappointing the wandering traveler.' Someone asked, 'What is an unconventional phrase?' The Master said, 'A one-legged crab.' The Zen Master addressed the assembly, quoting an ancient saying: 'The secluded birds sing, their voices as melodious as reeds; the willow branches droop, like golden threads hanging down. The mist clears, the mountain valleys become still; the breeze carries the fragrance of apricot blossoms. All day long, one sits leisurely, purifying the mind, forgetting myriad thoughts. Wanting to say something, yet unable to express it; the tranquility beneath the trees is suitable for good discussion.' The Master [Zen Master] said, 'Since it is said to be difficult to express, what is there to discuss? If there is something to discuss, why did the ancients say it that way? If there is nothing to discuss, why did the ancients say it that way? What do you all think?' After a long silence, the Zen Master said, 'A gentle southern breeze blows, bringing a slight coolness to the halls and pavilions.' The Zen Master addressed the assembly: 'Today is the fifteenth of the fourth month, and the rice seedlings in the farmers' fields are growing well. It is laughable how those lazy Zen monks cannot make a decision about anything. They open their two pieces of skin, but they are just rice and porridge containers. If their Dharma eyes cannot see clearly, Yama [King of the Underworld] will come to settle accounts.' The Zen Master addressed the assembly: 'At Qingshan Ali, there are two little tigers. Yesterday, this old monk was intercepted by them, but managed to hide in the Three Families Village. You all, coming and going, must be careful.' Then, looking around, he said, 'Fortunately, they did not show their claws and teeth.' Then he returned to his abbot's quarters. The Zen Master addressed the assembly, quoting Xuansha's [Xuan Sha Shibei, a famous Zen master] words about the three kinds of sick people. The Master [Zen Master] said, 'Old Master Xuansha can be said to be good at speaking the Dharma, but not good at receiving people. Great Master Yunmen [Yunmen Wenyan, another famous Zen master], receiving people in this way, can only receive those who do not have the three kinds of sickness. If there really are people with the three kinds of sickness, how should they be received? If they come to the gate of Qingshan, it is not difficult to come.' Why? 'If someone suffering from blindness comes, shout 「Blind!」 loudly at him; if someone suffering from deafness comes, strike him on the back with a stick; if someone suffering from muteness comes, use a whisk to draw a circle to show him.' Are there any people here today suffering from the three kinds of sickness?' After a long silence, the Zen Master said, 'If not, this old monk has lost today.' In the autumn of the Chongzhen [reign title of the last emperor of the Ming dynasty] year of Yihai, Zen Master Baoen [Gratitude] passed away, and his pagoda was built on Qingshan. Zen Master Baopu Dalian of Jingming Nunnery in Huzhou Was a son of the Luo family of Lin'an, Hangzhou. He lost his parents at a young age, became a monk at Miaoyan Monastery in Qingshan, and later resided in Shuangjing, observing the summer retreat. He had a great enlightenment by the urinal and composed a verse: 'Since childhood, I have lost my dear mother.'

遍覓於他鄉。驀然一相見。便不再商量。遂參龍池。進方丈。以坐具打圓相。展具三拜。收具一拂。便出。住后。僧問。如何是殺人刀。師曰。垂簾關乳燕。曰如何是活人劍。師曰。穴紙出癡蠅。問香嚴上樹意旨如何。師高聲叫曰。一個人跌死了。曰是則是。只是大驚小怪。師曰。人命不是小事。崇禎二年秋。示微疾。眾請末後句。師曰。我有日用相應頌在。趺坐而逝。頌曰。◑並行黑白卻同年。[○@牛]芳草茸茸到處眠。○一時秋空雲翳盡。●夜深何處是家園。

南嶽下三十四世

天童悟禪師法嗣

溈山五峰如學禪師

陜西人。律身嚴謹。遇事精勤。一夕與天童話次。童驀伸腳曰。你作么生。師以腳踢之。童笑曰。未在未在。師曰。和尚道看。童倒臥。師曰。也只是困。童曰。你又與么去也。師禮拜。一日辭行。童握拂曰。喚作拂子則觸。不喚作拂子則背。不得拈起。不得放下。不得下語。不得無語。不得錯舉。若不錯舉。即分付汝。師連跳兩跳曰。不要不要。童曰。猶是亂叫亂跳。更試舉看。師轉身曰。某甲去也。童乃付。

蘇州鄧尉山漢月法藏禪師

梁溪蘇氏子。十九。圓頂于德慶庵。二十九歲。讀高峰語錄有疑。歷十餘秋。聞折竹聲。忽然大徹。天啟甲子春。天童悟

【現代漢語翻譯】現代漢語譯本遍尋他鄉，一旦驀然相見，便不再商量。於是參拜龍池（地名），進入方丈（寺院住持的居所），用坐具打圓相（佛教術語，用手或工具在空中畫圓圈，表示佛法圓融），展開坐具三拜，收起坐具一拂袖，便離開。住持之後，有僧人問：『什麼是殺人刀？』師父說：『垂下的簾子遮住了乳燕。』僧人問：『什麼是活人劍？』師父說：『在紙上戳個洞放出愚蠢的蒼蠅。』問：『香嚴（僧人名）上樹的意旨是什麼？』師父高聲叫道：『一個人跌死了！』僧人說：『是這樣沒錯，只是大驚小怪。』師父說：『人命不是小事。』崇禎二年秋天，師父略感不適，眾人請求留下最後的開示。師父說：『我有日用相應頌。』於是趺坐而逝。頌曰：『並行黑白卻同年，芳草茸茸到處眠。一時秋空雲翳盡，夜深何處是家園。』南嶽（山名）下第三十四世天童悟禪師（人名）法嗣溈山五峰如學禪師（人名）陜西人。約束自身嚴謹，遇事精細勤勉。一天晚上與天童（人名）談話時，天童突然伸出腳說：『你作什麼？』師父用腳踢他。天童笑著說：『還不到時候，還不到時候。』師父說：『和尚（對僧人的尊稱）說說看。』天童倒臥在地。師父說：『也只是困了。』天童說：『你又這樣去了。』師父禮拜。一天，師父告辭要走。天童握著拂塵說：『叫它拂子就著相了，不叫它拂子就違背了。不得拿起，不得放下，不得說話，不得不說話，不得錯舉。若不錯舉，就交付給你。』師父連跳兩跳說：『不要不要。』天童說：『還是亂叫亂跳。再試著舉看。』師父轉身說：『某甲（古代人自稱的謙詞）走了。』天童於是將法脈交付給他。蘇州鄧尉山漢月法藏禪師（人名）梁溪（地名）蘇氏之子。十九歲在德慶庵（寺廟名）剃度出家。二十九歲時，讀高峰語錄（書名）有所疑惑，經歷了十餘年，聽到折斷竹子的聲音，忽然大徹大悟。天啟甲子年春天，拜見天童悟（人名）。

【English Translation】 English version He searched everywhere in other lands. Suddenly, upon meeting, there was no more discussion. Then he visited Longchi (place name), entered the Abbot's room (residence of the abbot of a monastery), used the sitting cloth to draw a circle (Buddhist term, drawing a circle in the air with hands or tools to represent the perfection of the Dharma), unfolded the cloth and bowed three times, put away the cloth with a flick of the sleeve, and then left. After becoming abbot, a monk asked: 'What is the killing sword?' The master said: 'The hanging curtain closes off the baby swallows.' The monk asked: 'What is the life-giving sword?' The master said: 'Poke a hole in the paper and release the foolish flies.' Asked: 'What is the meaning of Xiangyan (monk's name) climbing the tree?' The master shouted loudly: 'A person has fallen to their death!' The monk said: 'That's right, but it's making a fuss over nothing.' The master said: 'A human life is not a small matter.' In the autumn of the second year of Chongzhen, the master felt slightly unwell, and the assembly requested his final words. The master said: 'I have a daily life correspondence verse.' Then he sat in the lotus position and passed away. The verse said: 'Black and white go together, yet are of the same year, fragrant grass sleeps everywhere. Suddenly, the autumn sky is clear of clouds, but where is home in the deep night?' The 34th generation under Nan Yue (mountain name) Dharma successor of Chan Master Tiantong Wu (person's name) Chan Master Weishan Wufeng Ruxue (person's name) He was from Shaanxi. He disciplined himself strictly and was meticulous and diligent in everything he did. One night, while talking with Tiantong (person's name), Tiantong suddenly stretched out his foot and said: 'What are you doing?' The master kicked him with his foot. Tiantong smiled and said: 'Not yet, not yet.' The master said: 'Venerable Monk (respectful term for a monk), say something.' Tiantong fell to the ground. The master said: 'You are just sleepy.' Tiantong said: 'You are going that way again.' The master bowed. One day, the master bid farewell to leave. Tiantong held the whisk and said: 'Calling it a whisk is attachment, not calling it a whisk is contradiction. You must not pick it up, you must not put it down, you must not speak, you must not be silent, you must not raise it wrongly. If you do not raise it wrongly, then I will entrust it to you.' The master jumped twice and said: 'No, no.' Tiantong said: 'You are still shouting and jumping around. Try raising it again.' The master turned around and said: 'Moujia (humble term for oneself in ancient times) is leaving.' Then Tiantong entrusted the Dharma lineage to him. Chan Master Hanyue Fazang of Dengwei Mountain in Suzhou (person's name) He was the son of the Su family of Liangxi (place name). At the age of nineteen, he was tonsured at Deqing Temple (temple name). At the age of twenty-nine, he had doubts while reading the Gaofeng Records (book title), and after more than ten years, he suddenly had a great enlightenment upon hearing the sound of breaking bamboo. In the spring of the Jiazi year of Tianqi, he visited Tiantong Wu (person's name).

唱道金粟。師往參焉。一日童上堂。舉僧問古德云。朗月當空時如何。德曰。猶是階下漢。僧曰。請師接上階。德曰。月落後相見。童乃顧師曰。且道。月落後又如何相見。師便出法堂。冬開爐。命居眾首。童上堂。舉起拄杖曰。舉一不得舉二。放過一著。落在第二。擲下拄杖曰。落二去也。且一又如何舉。便下座。師掣拄杖便行。童歸方丈。師以拄杖呈曰。此是打盡天下人底拄杖。今日還卻和尚。童接得。便打曰。先打汝一個起。師曰。幸得還和尚杓柄。童曰。猶嫌少在。又打數下。師作禮而出。住后。上堂。把斷要津。不通凡聖。你才出頭來。早與三十棒。趁出去矣。老僧一向閑。極目朝雲漢。不得已指點桑麻。行看山水。你若恁么會。又錯過了也。喝一喝曰。何不簡便會取。久立珍重。上堂。攀躋不住忽然翻。打破吾宗向上關。剩得一雙窮相手。始知無法付人間。上堂。有一人。平地上行船如飛箭。有一人。輕波上去腳似騰雲。會得者。今日天晴。昨日雨下。不會者。昨日雨下。今日天晴。盡情透過。還有一人不肯。驀拈拄杖曰。會么。良久曰。黃金楖栗。白玉瑯玕。遂擲下。上堂。山僧十五六年前。也曾見神見鬼。如今年深月久總忘卻也。但得輕衣一片。飽食三餐。童子揶揄。禪人問道。贊之或喜。罵之或怒

【現代漢語翻譯】現代漢語譯本：唱道金粟（地名）。這位禪師前去參訪。一日，童（指金粟的住持）上堂說法，引用一位僧人問古德（古代有德行的禪師）的話說：『朗月當空時如何？』古德回答：『猶是階下漢（仍然是站在臺階下的人）。』僧人說：『請師接上階（請禪師引導我登上臺階）。』古德回答：『月落後相見（等到月亮落下後再相見）。』童於是看著禪師說：『且道（請問），月落後又如何相見？』禪師便走出法堂。冬天開始生火取暖時，童命禪師擔任大眾的首領。童上堂說法，舉起拄杖說：『舉一不得舉二（提起一個就不能再提第二個），放過一著（錯過一步），落在第二（就會落在第二步）。』擲下拄杖說：『落二去也（已經落到第二步了）。且一又如何舉（那麼第一步又該如何提起呢）？』說完便下座。禪師拿起拄杖便走。童回到方丈室。禪師拿著拄杖呈給童說：『此是打盡天下人底拄杖（這是可以打遍天下人的拄杖），今日還卻和尚（今天還給和尚您）。』童接過拄杖，便打禪師說：『先打汝一個起（先打你一下）。』禪師說：『幸得還和尚杓柄（幸好能把拄杖還給和尚您）。』童說：『猶嫌少在（還嫌不夠）。』又打了數下。禪師作禮而出。禪師後來住持一方，上堂說法時說：『把斷要津（把守住重要的關口），不通凡聖（不讓凡人和聖人通過）。你才出頭來（你剛一露頭），早與三十棒（就給你三十棒），趁出去矣（趕出去）。老僧一向閑（老僧我一向清閑），極目朝雲漢（極目遠眺，仰望天河）。不得已指點桑麻（不得已才指點農事），行看山水（走走看看山水）。你若恁么會（你如果這樣理解），又錯過了也（又錯了）。』喝一聲說：『何不簡便會取（為何不簡單明瞭地領會）？』說完久久站立，珍重告別。上堂說法時說：『攀躋不住忽然翻（攀登不止，忽然翻倒），打破吾宗向上關（打破了我宗門向上提升的關卡）。剩得一雙窮相手（只剩下一雙空空如也的手），始知無法付人間（才知道沒有什麼法可以傳授給世人）。』上堂說法時說：『有一人，平地上行船如飛箭（有一個人，在平地上行船，像飛箭一樣快）。有一人，輕波上去腳似騰雲（有一個人，在微波上行走，腳像騰雲駕霧一樣輕盈）。會得者（領會的人），今日天晴，昨日雨下（今天晴朗，昨天雨下）。不會者（不領會的人），昨日雨下，今日天晴（昨天雨下，今天晴朗）。盡情透過（完全領悟）。還有一人不肯（還有一個人不肯罷休）。』隨即拿起拄杖說：『會么（明白了嗎）？』良久說：『黃金楖栗（黃金色的楖栗木），白玉瑯玕（白玉般的瑯玕）。』於是擲下拄杖。上堂說法時說：『山僧十五六年前（老僧我在十五六年前），也曾見神見鬼（也曾見過神見過鬼）。如今年深月久總忘卻也（如今時間久遠，全都忘記了）。但得輕衣一片（只要有一件輕便的衣服），飽食三餐（能吃飽三餐飯）。童子揶揄（童子嘲笑），禪人問道（禪人提問）。贊之或喜（讚揚我，或許會高興），罵之或怒（謾罵我，或許會生氣）。』

【English Translation】 English version: Chanted Dao Jin Su (place name). The master went to visit. One day, Tong (referring to the abbot of Jin Su) ascended the hall and cited a monk's question to an ancient virtuous master: 'What is it like when the bright moon is in the sky?' The virtuous master replied, 'Still a man standing below the steps.' The monk said, 'Please guide me up the steps.' The virtuous master replied, 'Meet after the moon sets.' Tong then looked at the master and said, 'Tell me, how do we meet after the moon sets?' The master then walked out of the Dharma hall. When winter began and the fire was lit for warmth, Tong ordered the master to be the head of the assembly. Tong ascended the hall and, raising his staff, said, 'Raise one, not two; let one go, and fall into the second.' He threw down the staff and said, 'The second has fallen. Then how to raise the first?' Having said that, he descended from the seat. The master picked up the staff and left. Tong returned to his abbot's room. The master presented the staff to Tong and said, 'This is the staff that can strike all people under heaven; today, I return it to the venerable monk.' Tong received the staff and struck the master, saying, 'First, I'll strike you once.' The master said, 'Fortunately, I can return the handle to the venerable monk.' Tong said, 'Still not enough,' and struck him several more times. The master bowed and left. Later, when the master resided in a place, he ascended the hall and said, 'Block the vital passes, allowing neither the ordinary nor the holy to pass. The moment you show your head, I'll give you thirty blows and chase you away. This old monk has always been idle, gazing at the Milky Way. Only when necessary do I point out the mulberry and hemp fields, walking and looking at the mountains and rivers. If you understand it like this, you've missed it again.' He shouted, 'Why not understand it simply?' After speaking, he stood for a long time, bidding farewell with respect. Ascending the hall, he said, 'Climbing without stopping, suddenly overturning, breaking the upward gate of my school. Only a pair of empty hands remain, and I realize there is no Dharma to impart to the world.' Ascending the hall, he said, 'There is a person who sails a boat on flat ground like a flying arrow. There is a person who walks on light waves as if riding on clouds. Those who understand, today is sunny, yesterday it rained. Those who do not understand, yesterday it rained, today is sunny. Completely penetrate it. There is still one person who refuses to give up.' Then he picked up the staff and said, 'Do you understand?' After a long silence, he said, 'Golden Ziziphus jujuba, white jade Langgan.' Then he threw down the staff. Ascending the hall, he said, 'Fifteen or sixteen years ago, this old monk also saw gods and ghosts. Now, with the passage of time, I have forgotten everything. I only need a light robe and three meals a day. Children tease, Zen practitioners ask questions. Praising me may bring joy, scolding me may bring anger.'

而已。若道曹山有尊貴旨訣。切莫聽他這樣說話。上堂。數萬先須舉一。二五恰成一十。數到不可說處。舌大如槌。神機活脫。蟠桃一夜盡開花。歲歷三千始成實。諸仁者。且道萬出於千。千起于百。百始於十。十始於一。只這一。從空不得。從有不得。畢竟從那裡起。良久曰。剝到頂時培碩果。雷從復處震天機。喝一喝。上堂。秋山清。秋桂老。秋風高夜莫掃。放下破蒲團。秋湖向人好。昔日晦堂問黃山谷云。還聞木樨花香么。谷云。聞。堂云。吾無隱乎爾。喝一喝曰。恁么答話。惹人情見不少。老僧昨宵大睡一覺。外床倒。里床倒。枕子是藤。白席是草。乃顧視左右。下座。上堂。如何是西來的的意。稽首和南齊著地。如何是向上一門。那個為官不戴君。還有受用也無。春風花亂競提壺。恁么則通身尊貴去也。沙水螃蜞橫是蟹。此四句。一句是佛。一句是祖。一句是老僧。一句是大眾。若人緇素得出。許汝一生參學事畢。何故聻。盡道洞庭如箬笠。春風亂插滿頭花。上堂。心無起處原無事。念轉非情運六通。雙足不知誰是主。看山踏遍白雲中。且道。如何是腳下事。以拂子擊香幾曰。紅葉投空錦。清泉擲地金。小參云。斬釘截鐵。梵天濺血。不待三尺龍泉。只用飄空一葉。急急急。孟冬正是十月節。小參云。古意

【現代漢語翻譯】現代漢語譯本：罷了。如果說曹山（Caoshan，人名，禪宗大師）有什麼尊貴的旨訣，千萬不要聽信他這樣說。上堂開示：從無數中首先要舉出一個，二和五恰好組成十。數到不可言說之處，舌頭大如木槌，神機妙用活潑自然。蟠桃一夜之間全部開放，經歷三千年才結成果實。各位仁者，且說萬出於千，千起于百，百始於十，十始於一，唯獨這『一』，從空無中得不到，從實有中也得不到，究竟從哪裡開始呢？良久后說：剝到頂端時培育豐碩的果實，雷霆從復卦之處震動天機。喝一聲！上堂開示：秋山清朗，秋桂成熟，秋風高爽，夜晚不要掃落葉。放下破舊的蒲團，秋湖對人顯得格外美好。昔日晦堂（Huitang，人名，禪宗大師）問黃山谷（Huangshangu，人名，文學家）說：『還聞到桂花香嗎？』黃山谷回答：『聞到了。』晦堂說：『我沒有對你隱瞞啊！』喝一聲說：『這樣回答，惹人情見不少。老僧昨晚大睡一覺，外面的床倒了，裡面的床也倒了，枕頭是藤做的，坐席是草編的。』於是環顧左右，下座。上堂開示：什麼是西來的真意？稽首合掌，身體齊齊著地。什麼是向上的一門？哪個做官的不戴君王的帽子？還有受用嗎？春風吹拂，花兒紛紛揚揚，競相舉起酒壺。這樣說來，全身都尊貴無比了。沙灘水邊，螃蟹橫行，看起來像蟹。這四句，一句是佛，一句是祖師，一句是老僧，一句是大眾。如果有人能夠分辨出來，就允許你一生參學的事業完畢。為什麼呢？都說洞庭湖像箬笠，春風胡亂地插滿了頭上的花。上堂開示：心中沒有生起之處，本來就沒有事。念頭轉變，不是情識，而是運用六神通。雙腳不知誰是主人，看山走遍白雲之中。且說，什麼是腳下的事？用拂塵敲擊香幾說：紅葉飄落如錦繡，清泉落地似黃金。小參開示說：斬釘截鐵，梵天濺血。不必等待三尺長的龍泉劍，只用飄在空中的一片葉子。急急急！孟冬正是十月時節。小參開示說：古意

【English Translation】 English version: That's all. If Caoshan (Caoshan, a name, Zen master) is said to have any noble secret, by no means listen to him saying such things. Ascending the hall: Among countless things, one must first be singled out; two and five precisely make ten. When counting to the point of unspeakable, the tongue is as large as a mallet, and the divine mechanism is lively and natural. The flat peaches bloom fully overnight, and only after three thousand years do they bear fruit. All of you, tell me, ten thousand originate from a thousand, a thousand originates from a hundred, a hundred originates from ten, and ten originates from one. This 'one' alone cannot be obtained from emptiness, nor can it be obtained from existence. Where does it ultimately originate? After a long pause, he said: When peeled to the top, cultivate a rich fruit; thunder shakes the heavenly mechanism from the place of the 'Return' hexagram. A shout! Ascending the hall: The autumn mountain is clear, the autumn osmanthus is old, the autumn wind is high, do not sweep the fallen leaves at night. Put down the broken rush cushion, the autumn lake appears especially beautiful to people. Once, Huitang (Huitang, a name, Zen master) asked Huangshangu (Huangshangu, a name, writer), 'Do you still smell the fragrance of the osmanthus flowers?' Huangshangu replied, 'I smell it.' Huitang said, 'I have not hidden anything from you!' A shout, saying: 'Such an answer invites much emotional judgment. This old monk had a great sleep last night; the outer bed collapsed, and the inner bed collapsed as well. The pillow is made of rattan, and the mat is woven of grass.' Then he looked around, descended from the seat. Ascending the hall: What is the meaning of the coming from the West? Bowing with palms together, the body completely touches the ground. What is the upward gate? Which official does not wear the king's hat? Is there still enjoyment? The spring breeze blows, the flowers flutter, vying to raise wine pots. If so, the whole body is noble and incomparable. On the sandy shore, crabs crawl sideways, looking like crabs. These four sentences, one is the Buddha, one is the Patriarch, one is the old monk, and one is the assembly. If someone can distinguish them, then you are allowed to complete the task of studying for a lifetime. Why? Everyone says that Dongting Lake is like a bamboo hat, and the spring breeze randomly inserts flowers all over the head. Ascending the hall: Where the mind does not arise, there is originally nothing. The turning of thoughts is not emotion, but the use of the six supernormal powers. The two feet do not know who is the master, walking through the white clouds while viewing the mountains. And say, what is the matter underfoot? Striking the incense table with a whisk, he said: Red leaves fall like brocade, and clear springs fall like gold. Giving a short talk, he said: Cutting nails and severing iron, Brahma sheds blood. There is no need to wait for the three-foot-long Dragon Spring sword, just use a leaf floating in the air. Quickly, quickly! Early winter is precisely the tenth month. Giving a short talk, he said: Ancient meaning

不可得。蕭然四座僧。檐牙無燕雀。赤日印空庭。良久曰。不可得意則不問。日印空庭事若何。乃曰。苔文鏤石古。草篆帶簾青。問如何是安隱境。師曰。石幢倒卓門前水。樹骨橫撐殿後山。曰如何是安隱家風。師曰。黑袈裟下云承座。白楖𣗖邊風逼人。曰如何是安隱禪。師曰。坐到月來香未過。臥教日出粥方粘。曰如何是安隱事。師曰。鐘聲過後催廚板。經韻銷時接夜香。曰無眼耳鼻舌身意。意旨如何。師曰。床下龍眠雲半夜。石邊鳥宿露初更。問未雨以前時如何。師曰。凍草帶殘雪。寒花夾野云。曰正雨時如何。師曰。陰陰煙霧里。落落數家村。曰忽然傾倒時如何。師曰。大江初漲白。孤嶼不停雲。曰雨收雲散。又作么生。師曰。芒鞋攜短杖。隨意過橋東。師室中嘗舉竹篦子話。勘驗學者。稍或擬議。便痛打出。崇禎乙亥七月示疾。侍者問。如何是身後事。師曰。床頭老鼠偷殘藥。壁上孤燈照舊衣。者復問。師舉手曰。放下幔子著。遂酣睡。至中夜。索浴更衣而逝。塔建本山。

破山海明禪師

蜀之蹇氏子。弱冠得度。從慧法主聽講楞嚴。咨疑不決。即出蜀。住破頭山。鞭逼三載。忽于經行之際。見一平世界。不覺墮落巖下損足。至夜半翻身劇痛。有省。叫曰。屈屈。一居士曰。師腳痛耶。師劈面一

【現代漢語翻譯】現代漢語譯本不可得。蕭然四座僧。（蕭然：寂靜的樣子）檐牙無燕雀。（檐牙：屋檐的角）赤日印空庭。（空庭：空曠的庭院）良久曰。不可得意則不問。日印空庭事若何？（若何：怎麼樣）乃曰。苔文鏤石古，草篆帶簾青。（苔文：長滿青苔的文字。草篆：草書的篆字）問：如何是安隱境？（安隱境：安穩平靜的境界）師曰：石幢倒卓門前水，樹骨橫撐殿後山。（石幢：石製的幢幡。樹骨：枯樹的枝幹）曰：如何是安隱家風？（安隱家風：安穩平靜的家風）師曰：黑袈裟下云承座，白楖𣗖邊風逼人。（黑袈裟：僧侶所穿的黑色袈裟。白楖𣗖：白色的窗戶）曰：如何是安隱禪？（安隱禪：安穩平靜的禪定）師曰：坐到月來香未過，臥教日出粥方粘。（粥方粘：粥才剛剛熬好）曰：如何是安隱事？（安隱事：安穩平靜的事情）師曰：鐘聲過後催廚板，經韻銷時接夜香。（廚板：廚房的案板。夜香：夜晚焚燒的香）曰：無眼耳鼻舌身意，意旨如何？（意旨：意義）師曰：床下龍眠雲半夜，石邊鳥宿露初更。（初更：夜晚的第一個時辰）問：未雨以前時如何？師曰：凍草帶殘雪，寒花夾野云。曰：正雨時如何？師曰：陰陰煙霧里，落落數家村。（落落：稀疏的樣子）曰：忽然傾倒時如何？師曰：大江初漲白，孤嶼不停雲。（孤嶼：孤立的小島）曰：雨收雲散，又作么生？（作么生：怎麼樣）師曰：芒鞋攜短杖，隨意過橋東。（芒鞋：草鞋）師室中嘗舉竹篦子話，勘驗學者。（竹篦子：竹製的梳子。勘驗：考察）稍或擬議，便痛打出。（擬議：思考討論）崇禎乙亥七月示疾。（示疾：生病）侍者問：如何是身後事？師曰：床頭老鼠偷殘藥，壁上孤燈照舊衣。者復問。師舉手曰：放下幔子著。遂酣睡。（酣睡：熟睡）至中夜，索浴更衣而逝。（索浴更衣：要求洗澡更衣）塔建本山。

破山海明禪師（Poshan Haiming）

蜀之蹇氏子。（蜀：四川。蹇氏子：姓蹇的人）弱冠得度。（弱冠：二十歲。得度：出家）從慧法主聽講楞嚴。（慧法主：一位法師。《楞嚴經》：佛教經典）咨疑不決。（咨疑：諮詢疑問）即出蜀，住破頭山。鞭逼三載。（鞭逼：鞭策自己）忽于經行之際，見一平世界。（經行：行走。平世界：平靜的世界）不覺墮落巖下損足。至夜半翻身劇痛，有省。（有省：有所領悟）叫曰：屈屈。一居士曰：師腳痛耶？師劈面一……

【English Translation】 English version Unattainable. The monks sit in silence. No swallows or sparrows on the eaves. The red sun imprints the empty courtyard. (Empty courtyard: a spacious courtyard) After a long while, (the monk) said: 'If it can be understood through intention, then there's no need to ask. What about the matter of the sun imprinting the empty courtyard?' Then (the master) said: 'The mossy script is carved anciently on the stone, the cursive seal script is tinged with the green of the curtains.' (Mossy script: characters covered in moss. Cursive seal script: seal script written in a cursive style) Asked: 'What is the realm of peace and tranquility?' (Realm of peace and tranquility: a state of stable and calm) The master said: 'A stone pillar stands upside down in front of the gate's water, the tree's skeleton props horizontally against the mountain behind the hall.' (Stone pillar: a stone-made pillar. Tree's skeleton: branches of a dead tree) Said: 'What is the family style of peace and tranquility?' (Family style of peace and tranquility: a stable and calm family style) The master said: 'Beneath the black robe, clouds support the seat, beside the white window, the wind presses against people.' (Black robe: the black robe worn by monks. White window: a white window) Said: 'What is the Zen of peace and tranquility?' (Zen of peace and tranquility: a stable and calm Zen meditation) The master said: 'Sitting until the moon arrives, the incense has not yet faded; lying down until the sun rises, the porridge is just beginning to thicken.' (Porridge is just beginning to thicken: the porridge is just starting to cook) Said: 'What are the affairs of peace and tranquility?' (Affairs of peace and tranquility: stable and calm affairs) The master said: 'After the bell sounds, urge the kitchen staff; when the chanting ends, light the night incense.' (Kitchen staff: the people working in the kitchen. Night incense: incense burned at night) Said: 'Without eyes, ears, nose, tongue, body, or mind, what is the meaning?' (Meaning: the significance) The master said: 'Beneath the bed, a dragon sleeps in the middle of the night; beside the stone, birds roost as the dew begins to gather.' (Begins to gather: the first watch of the night) Asked: 'What was it like before the rain?' The master said: 'Frozen grass carries remnants of snow, cold flowers are interspersed with wild clouds.' Said: 'What is it like when it is raining?' The master said: 'Dim and misty, a few scattered villages.' (Scattered: sparse) Said: 'What is it like when it suddenly pours down?' The master said: 'The great river initially rises white, solitary islands never stop the clouds.' (Solitary islands: isolated islands) Said: 'The rain stops and the clouds disperse, what then?' (What then: what happens next) The master said: 'Carrying straw sandals and a short staff, casually crossing east of the bridge.' (Straw sandals: sandals made of straw) The master often used the story of the bamboo comb in his room to examine students. (Bamboo comb: a comb made of bamboo. Examine: to investigate) If they hesitated to contemplate, he would beat them severely. In the seventh month of Chongzhen's Yihai year, he fell ill. (Fell ill: became sick) The attendant asked: 'What about the affairs after death?' The master said: 'The rat by the bed steals the remaining medicine, the lonely lamp on the wall illuminates the old clothes.' The attendant asked again. The master raised his hand and said: 'Put down the curtain.' Then he fell into a deep sleep. (Deep sleep: sleeping soundly) In the middle of the night, he asked to bathe and change clothes before passing away. (Asked to bathe and change clothes: requested to take a bath and change clothes) The pagoda was built on the original mountain.

Zen Master Poshan Haiming (Poshan Haiming)

A son of the Jian family from Shu. (Shu: Sichuan. Jian family: a person surnamed Jian) He became a monk at the age of twenty. (Became a monk: became a monk) He listened to the lectures on the Surangama Sutra from Dharma Master Hui. (Dharma Master Hui: a Dharma Master. Surangama Sutra: a Buddhist scripture) He consulted his doubts but could not resolve them. (Consulted his doubts: asked about his doubts) He then left Shu and lived on Potou Mountain. He urged himself on for three years. (Urged himself on: pushed himself) Suddenly, during walking meditation, he saw a flat world. (Walking meditation: walking. Flat world: a peaceful world) Unknowingly, he fell off a cliff and injured his foot. In the middle of the night, he turned over in great pain and had an awakening. (Had an awakening: had an enlightenment) He cried out: 'Qu, qu.' A layman said: 'Does the master's foot hurt?' The master slapped him in the face...

掌曰。非公境界。尋參博山。復參雲門。后參天童。童問。那裡來。師曰。雲門。曰幾時起身。師曰。東山紅日出。童曰。東山紅日出。與汝什麼相干。師曰。老老大大。猶有這個語話。童曰。我既如此。你許多絡索。又從那裡來。師震威一喝便出。次日。同僧進方丈。童命坐里首。師曰。昨日走得。今日走不得也。童曰。作賊人心虛。師曰。是賊識賊。童頷之。久之。命作西堂。入室次。童問。內不放出。外不放入。政恁么時。以何為界。師曰。竿頭絲線從君弄。不犯清波意自殊。便出。崇禎己巳。出世禾之東塔。后返蜀中。僧問。如何是一六開天。師曰。竹密山齋冷。曰如何是二五成性。師曰。荷開水殿香。問達磨西來。為甚只履西去。師曰。長安雖樂。不是久居。問萬法從心生。萬法從心滅。不生不滅。心在什麼處。師曰。謝三娘不識四字。僧禮拜。師曰。虧汝當面懺悔。問如何是當機句。師曰。東塔廟前。上堂。爆竹一聲。蒼天兩字。草木昆蟲。全彰意氣。柳眼拖不價之金。梅梢吐不瑕之玉。龍兒鳳子。齊歌舜德堯仁。癩狗泥豬。同和祖風佛日。導群情而越死超生。普萬有而豐衣足食。當恁么時。還有不威而嚴。無為而化者么。良久曰。東風吹出林間去。惹得遊蜂嚷舊新。喝一喝。送法衣至上堂。大庾嶺頭提

【現代漢語翻譯】掌（法號）說：『這不是你的境界。』於是去參訪博山（禪師），又參訪雲門（禪師），後來參訪天童（禪師）。天童問：『從哪裡來？』師說：『雲門。』（天童）問：『什麼時候動身的？』師說：『東山紅日出。』天童說：『東山紅日出，與你有什麼相干？』師說：『老老大大，還有這個話頭。』天童說：『我既然如此，你這麼多糾纏，又是從哪裡來的？』師震怒地大喝一聲便出去了。第二天，同僧人進入方丈室。天童命（師）坐在里首。師說：『昨天走得脫，今天走不脫了。』天童說：『做賊人心虛。』師說：『是賊識賊。』天童點頭認可。過了很久，命（師）擔任西堂。入室請益時，天童問：『內不放出，外不放入，正當這個時候，以什麼為界限？』師說：『竿頭絲線從君弄，不犯清波意自殊。』便出去了。崇禎己巳年，出世在禾之東塔。後來返回蜀中。僧人問：『如何是一六開天？』師說：『竹密山齋冷。』問：『如何是二五成性？』師說：『荷開水殿香。』問：『達磨（Bodhidharma）西來，為什麼只履西去？』師說：『長安（Chang'an）雖樂，不是久居之地。』問：『萬法從心生，萬法從心滅，不生不滅，心在什麼處？』師說：『謝三娘不識四字。』僧人禮拜。師說：『虧你當面懺悔。』問：『如何是當機句？』師說：『東塔廟前。』上堂說法：爆竹一聲，蒼天兩字。草木昆蟲，全彰意氣。柳眼拖不價之金，梅梢吐不瑕之玉。龍兒鳳子，齊歌舜德堯仁。癩狗泥豬，同和祖風佛日。導群情而越死超生，普萬有而豐衣足食。當這個時候，還有不威而嚴，無為而化者嗎？』良久說：『東風吹出林間去，惹得遊蜂嚷舊新。』喝一喝。送法衣至上堂。大庾嶺頭提

【English Translation】 Zhang (Dharma name) said, 'This is not your realm.' Then he went to visit Boshan (Zen master), and then Yunmen (Zen master), and later he visited Tiantong (Zen master). Tiantong asked, 'Where do you come from?' The master said, 'Yunmen.' (Tiantong) asked, 'When did you set off?' The master said, 'The red sun rises in the East Mountain.' Tiantong said, 'The red sun rises in the East Mountain, what does it have to do with you?' The master said, 'So old, and still have this topic.' Tiantong said, 'Since I am like this, where do you come from with so much entanglement?' The master shouted angrily and went out. The next day, he entered the abbot's room with the monks. Tiantong ordered (the master) to sit in the inner seat. The master said, 'Yesterday I could escape, but today I can't escape.' Tiantong said, 'A thief has a guilty conscience.' The master said, 'It is a thief who recognizes a thief.' Tiantong nodded in agreement. After a long time, he ordered (the master) to serve as Xitang (West Hall). When entering the room for instruction, Tiantong asked, 'Not letting out inside, not letting in outside, at this very moment, what is the boundary?' The master said, 'The silk thread on the pole is for you to play with, without offending the clear waves, the meaning is naturally different.' Then he went out. In the year of Jisi in the Chongzhen era, he appeared in the world at the East Pagoda of He. Later, he returned to Sichuan. A monk asked, 'What is the one-six opening of the sky?' The master said, 'Dense bamboo, the mountain study is cold.' Asked, 'What is the two-five becoming nature?' The master said, 'Lotus blossoms, the water palace is fragrant.' Asked, 'Why did Bodhidharma come from the West and only go to the West with one shoe?' The master said, 'Although Chang'an is happy, it is not a place to stay for long.' Asked, 'All dharmas arise from the mind, all dharmas perish from the mind, neither arising nor perishing, where is the mind?' The master said, 'Lady Xie San does not recognize four characters.' The monk bowed. The master said, 'It's a pity you repent face to face.' Asked, 'What is the opportune phrase?' The master said, 'In front of the East Pagoda Temple.' Ascending the hall to preach: 'A burst of firecrackers, the two characters of the sky. Plants, trees, insects, all show spirit. Willow eyes drag priceless gold, plum tips spit out flawless jade. Dragon sons and phoenixes, sing together the virtues of Shun and the benevolence of Yao. Mangy dogs and mud pigs, harmonize with the ancestral style and the Buddha's sun. Guiding the multitude to transcend death and be reborn, enriching all beings with abundant clothing and food. At this moment, are there still those who are not majestic but stern, inactive but transformative?' After a long time, he said, 'The east wind blows out of the forest, attracting wandering bees to make noise about the old and the new.' Shout a shout. Sending the Dharma robe to the hall. On the top of Dayu Ridge, he raised

不起。雞足山前成滯貨。衲僧今日獲一披。如雲普覆華王座。大眾記取三十年後。切忌不可動著。何也。動著則禍生。上堂。天上月正圓。人間道月半。撞著閻羅王。便把飯錢算。咄。休打算。且待山僧細細與你從頭判。天上月正圓。陜府鐵牛頭角攢。人間道月半。嘉州大像皮毛換。撞著閻羅王。大蟲被犬傷。便把飯錢算。兩個五百是一貫。不管三七念一。二五一十挨排算。到臘月三十日。祇算得一半。設或完全。直待驢年。卓拄杖一下。上堂。金鋤削盡千峰雪。露出天涯星月孤。照得世間人廓徹。都來依樣畫葫蘆。大眾。未審還有依樣畫得者么。有則不妨好手手中呈好手。紅心心裡射紅心。其或未然。且待山僧自畫去也。以拄杖打圓相擲地曰。層落落。影團團。千古萬古與人看。上堂。山僧連日傷風。佛法沒處啟口。檀越強逼升座。只好略揚家醜。驀拈拄杖卓曰。釋迦老子。過十恒河沙等佛土。來山僧拄杖頭上。口喃喃地。露題露目了也。汝等諸人。還聽得么。顧視左右曰。且道。釋迦老子。露個甚麼題目。聻。落梅濺石青丸碎。臥柳臨波翠帶長。喝一喝。上堂。卓拄杖曰。大眾聞么。木上座。為汝諸人。轉根本法輪去也。塵說剎說。熾然說無間歇。復擲下曰。頻呼小玉原無事。只要檀郎認得聲。問是法非思量分別

之所能解。為什麼惟佛與祖乃能知之。師曰。知音不必頻頻舉。八兩原來是半斤。問破山堂內有僧否。師拈拄杖曰。向前來。與汝道曰執杖者是誰。師驀頭一棒。僧無語。師連棒打出。

杭州府徑山費隱通容禪師

閩之福清何氏子。十四依鎮東慧山祝髮。首參壽昌。提無字話。發奮身心。遽忘寢食。忽一日覺身世俱空。話頭脫落。目前虛逼逼地。問昌曰。今日看破和尚家風了也。昌曰。汝有什麼見處。師便喝。次參雲門。又參博山。往返至再。不能了手。天啟壬戌。聞天童寓吼山。師冒雨往謁。問覿面相提事若何。童便打。師曰。錯。童又打。師盡力一喝。童復打。師復喝。至第七打。伎倆知見。泮然冰釋。後上天臺省覲。童問。薰風自南來。殿閣生微涼。汝作么會。師曰。水向石邊流出冷。風從花里過來香。曰離了此。又作么生。師曰。放和尚三十棒。曰除卻棒。又作么生。師便喝。曰喝后聻。師曰。更要重說偈言。童休去。既而童主金粟。命職西堂。明年。隨赴黃檗。童升座。以源流衣拂付焉。開堂日。僧問。昔從黃檗去。今向黃檗來。作么生道個無來去底事。師曰。頭頂天。腳踏地。曰黃檗訊息更何如。師便喝曰。砂盆雖破。家風猶在。師曰。與阇黎無干。問打著昔年舊痛處。於今猶恨棒頭輕。請

【現代漢語翻譯】現代漢語譯本：所能理解的。為什麼只有佛和祖師才能知道呢？師父說：『知音不必頻繁地提起，八兩原來就是半斤。』問：『破山堂內有僧人嗎？』師父拿起拄杖說：『向前來，告訴你執杖者是誰。』師父劈頭就是一棒，僧人無語。師父連打數棒將他打出去。

杭州府徑山費隱通容禪師

是閩地福清何氏之子。十四歲時在鎮東慧山剃度出家。最初參訪壽昌禪師，參『無』字話頭，發奮身心，忘記了睡眠和飲食。忽然有一天，感覺身世都空了，話頭脫落，眼前空蕩蕩的。問壽昌禪師：『今天看破和尚家風了。』壽昌禪師說：『你有什麼見地？』師父便喝一聲。之後又參訪雲門禪師，又參訪博山禪師，往返多次，不能解決問題。天啟壬戌年，聽說天童禪師住在吼山，師父冒雨前去拜訪。問：『覿面相提之事如何？』天童禪師便打。師父說：『錯。』天童禪師又打。師父盡力一喝。天童禪師又打。師父又喝。直到第七次被打，伎倆知見，完全像冰一樣融化了。後來上天臺山省親。天童禪師問：『薰風自南來，殿閣生微涼，你作何理解？』師父說：『水向石邊流出冷，風從花里過來香。』天童禪師說：『離開了這些，又如何？』師父說：『放和尚三十棒。』天童禪師說：『除了棒，又如何？』師父便喝一聲。天童禪師說：『喝后又如何？』師父說：『更要重說偈言。』天童禪師便作罷。不久，天童禪師主持金粟寺，任命師父為西堂。第二年，跟隨前往黃檗寺。天童禪師升座，將源流衣拂交付給他。開堂之日，僧人問：『昔日從黃檗去，今日又向黃檗來，如何說個無來去的道理？』師父說：『頭頂天，腳踏地。』僧人說：『黃檗的訊息又如何？』師父便喝一聲說：『砂盆雖破，家風猶在。』師父說：『與你無關。』問：『打著昔年舊痛處，於今猶恨棒頭輕，請問』

【English Translation】 English version: that can be understood. Why is it that only Buddhas and Patriarchs can know it? The Master said, 'There's no need to frequently mention a kindred spirit; eight liang (a unit of weight) is originally half a jin (another unit of weight).' Someone asked, 'Are there monks inside Poshan Hall?' The Master raised his staff and said, 'Come forward, and I'll tell you who is holding the staff.' The Master struck him over the head with the staff. The monk was speechless. The Master struck him repeatedly and drove him out.

Zen Master Feiyin Tongrong of Jingshan in Hangzhou Prefecture

was a son of the He family of Fuqing in Min (Fujian). At the age of fourteen, he had his head shaved at Huisan in Zhendong. He first visited Shouchang, taking up the 'Wu' (no) koan, exerting his mind and body, forgetting sleep and food. Suddenly one day, he felt that his body and the world were empty, the koan dropped away, and before his eyes was a vast emptiness. He asked Chang, 'Today I have seen through the family style of the monks.' Chang said, 'What is your view?' The Master then shouted. Next, he visited Yunmen, and then Boshan, going back and forth repeatedly, unable to resolve it. In the year Renxu of the Tianqi era, he heard that Tiantong was residing at Houshan, and the Master went to visit him in the rain. He asked, 'How is the matter of facing each other directly?' Tiantong then struck him. The Master said, 'Wrong.' Tiantong struck him again. The Master shouted with all his strength. Tiantong struck him again. The Master shouted again. By the seventh strike, his skills and views completely melted away like ice. Later, he went to Mount Tiantai to visit his family. Tiantong asked, 'The warm wind comes from the south, and a slight coolness arises in the halls. How do you understand this?' The Master said, 'Water flows coolly from the side of the rocks, and fragrance comes from the flowers in the wind.' Tiantong said, 'Apart from this, what else?' The Master said, 'Give the monk thirty blows.' Tiantong said, 'Apart from the blows, what else?' The Master then shouted. Tiantong said, 'What after the shout?' The Master said, 'I must repeat the verse.' Tiantong then stopped. Soon after, Tiantong became the abbot of Jin Su Temple, appointing the Master as the Western Hall Master. The following year, he followed him to Huangbo Temple. Tiantong ascended the seat and entrusted him with the robe and whisk of the lineage. On the day of the opening ceremony, a monk asked, 'In the past, I went from Huangbo, and today I come to Huangbo, how do you speak of the matter of no coming and going?' The Master said, 'Head on top of the sky, feet on the ground.' The monk said, 'What is the news from Huangbo?' The Master then shouted and said, 'Although the sand basin is broken, the family style remains.' The Master said, 'It has nothing to do with you.' Someone asked, 'Striking the old sore spot of yesteryear, I still hate that the stick was too light, please'

師末後一頓。師打曰。舊瘡瘢上著艾。曰恁么則徹骨徹髓去也。師曰。如何是徹底意。僧一喝。師曰。喝后聻。曰時清休唱太平歌。師曰。祇引一半。問如何是奪人不奪境。師曰。打教髑髏穿。曰如何是奪境不奪人。師曰。掀翻坐具地。曰如何是人境兩俱奪。師曰。一併收下。曰如何是人境俱不奪。師曰。一任𨁝跳。問古人道。猶如爭鬥快龍舟。一度贏來方始休。祇如未得贏時。和尚作么相為。師曰。休將櫓棹施。曰看來舊閣閑田地。何事懡㦬錯用功。師曰。天地寬闊。曰正值端陽時節好。大家共唱採蓮歌。師曰。不易道將來。上堂。全身擔荷。赤體提持。要是夙有器骨英靈漢子。于尋常日用。活卓卓地。不將奇特言句。貼于額頭。玄妙理致。蘊于底裡。專用格外鉗錘。獨奮宗門牙爪。生擒猛虎。活捉獰龍。縱有言超佛祖。行過舍那。入此閫域。未免橫身拶出。其餘之輩。觀心作念。著意思惟。塵寂光生。而有神穎妙慧。自作去就。畢竟構他語脈不上。要有者等丁卓。始可別行教外。單傳直指。主持棒喝。全行正令。而與從上瞎驢蹄角相肖。且正當恁么時。回機就位一句。作么生道。本來不借修因得。那管心明與法通。上堂。句要分明。意須不錯。不錯分明。灑灑落落。隨處降雨騰雲。不比禿帚墮在壁角。所以垂鉤四

【現代漢語翻譯】僧人最後一次請教。趙州禪師打了他一下，說：『舊傷疤上又施艾灸。』僧人說：『這麼說來，豈不是要徹骨徹髓地疼痛了？』趙州禪師說：『如何是徹底之意？』僧人一聲棒喝。趙州禪師說：『棒喝之後又如何呢？』僧人說：『時局清平，就不要再唱太平歌了。』趙州禪師說：『只說了一半。』僧人問：『如何是奪人不奪境？』趙州禪師說：『打得你頭骨都穿孔。』僧人問：『如何是奪境不奪人？』趙州禪師說：『掀翻你的坐具。』僧人問：『如何是人境兩俱奪？』趙州禪師說：『一併收下。』僧人問：『如何是人境俱不奪？』趙州禪師說：『任你跳躍。』僧人問：『古人說，猶如爭鬥的快龍舟，一度贏來方才罷休。那麼在未曾贏的時候，和尚您又如何作為呢？』趙州禪師說：『不要使用船槳。』僧人說：『看來這裡是舊時的樓閣和荒廢的田地，為何還要迷惑地錯用功夫呢？』趙州禪師說：『天地如此寬闊。』僧人說：『正值端陽佳節，大家一起唱採蓮歌。』趙州禪師說：『不容易說出來啊。』趙州禪師上堂說法：『全身心地承擔，赤裸裸地提持，要是宿世具有器量和英靈的漢子，在尋常的日用之中，活潑潑地，不將奇特的言句貼在額頭上，玄妙的理致蘊藏在心底。專門使用特別的鉗錘，獨自奮起宗門的牙爪，生擒猛虎，活捉獰龍。縱然有言語超越佛祖，行為超過毗盧遮那佛（舍那），進入此門，也難免被橫身推出。其餘的人，觀心作念，著意思維，塵埃落定，光明生起，而有神妙的智慧，自己決定去留，終究無法構成他的語脈。要有這樣堅定卓絕的人，才可以別行教外，單傳直指，主持棒喝，完全施行正令，而與從上以來的瞎驢蹄角相似。且正在這個時候，迴轉機鋒，就位的一句，又該怎麼說呢？本來就不憑藉修因獲得，哪裡管你心明與否，法是否通達。』趙州禪師上堂說法：『語句要分明，意思須不錯。不錯又分明，灑灑落落。隨處降雨騰雲，不像是禿帚掉落在墻角。所以垂釣四方。』

【English Translation】 A monk made a final inquiry to the master. The master struck him, saying, 'Applying moxa to an old scar.' The monk said, 'In that case, wouldn't it be painful to the bone and marrow?' The master said, 'What is the meaning of thoroughness?' The monk gave a shout. The master said, 'What after the shout?' The monk said, 'In peaceful times, don't sing songs of peace.' The master said, 'You've only said half of it.' The monk asked, 'What is seizing the person without seizing the environment (奪人不奪境)?' The master said, 'Beating you until your skull is pierced.' The monk asked, 'What is seizing the environment without seizing the person (奪境不奪人)?' The master said, 'Overturning your seat.' The monk asked, 'What is seizing both person and environment (人境兩俱奪)?' The master said, 'Taking them all together.' The monk asked, 'What is seizing neither person nor environment (人境俱不奪)?' The master said, 'Let you jump around as you please.' The monk asked, 'An ancient said, 'Like a fast dragon boat in a race, only stopping after winning once.' So, when not yet winning, what does the master do?' The master said, 'Don't use oars.' The monk said, 'It seems like old pavilions and idle fields here, why mistakenly exert effort in confusion?' The master said, 'Heaven and earth are vast.' The monk said, 'It's a good time for the Dragon Boat Festival, let's all sing lotus-picking songs.' The master said, 'It's not easy to say.' The master ascended the hall and said: 'Bearing the whole body, holding up nakedly, it requires a man of innate talent and heroic spirit, lively and vividly in ordinary daily life, not sticking peculiar words on the forehead, profound principles hidden in the bottom of the heart. Exclusively using extraordinary tongs and hammers, single-handedly wielding the fangs and claws of the sect, capturing fierce tigers alive, catching ferocious dragons alive. Even if one's words surpass the Buddhas and one's actions exceed Vairocana (舍那), entering this gate, one cannot avoid being pushed out sideways. The rest, contemplating the mind and making thoughts, deliberately thinking, when the dust settles and light arises, and having miraculous wisdom, deciding for themselves whether to stay or leave, ultimately cannot construct his linguistic vein. It requires such steadfast and outstanding people to separately practice outside the teachings, to transmit directly and singularly, to preside over the stick and shout, to fully implement the correct decree, and to resemble the hooves and horns of the blind donkey from above. And just at this moment, how should one say the phrase of turning the mechanism and taking one's position? Originally, it is not obtained by relying on cultivating causes, so why bother whether the mind is clear or whether the Dharma is understood?' The master ascended the hall and said: 'Sentences must be clear, meanings must be correct. Correct and clear, free and unrestrained. Raining and clouding everywhere, not like a bald broom falling in the corner of the wall. Therefore, casting hooks in all directions.'

海。只釣獰龍。格外玄機。為尋知己。獰龍既釣也。則蝦蟆蚯蚓。不在所言。知己若遇也。則門外漢子。徒勞捉摸。且道。金粟會裡。以何為知己。滴水能興萬丈波。到來猶欠那一杓。上堂。良久曰。聲前一句子。欲要大家知。便下座。上堂。天寒人寒。大家在這裡。風和陽和。彼此行物外。有佛處不得住。沒孔鐵錘恐蟲蛀。無佛處急走過。枯木巖前蹉路多。恁么則不去也。驀地翻身尋本據。摘楊花。摘楊花。誰憶趙州老作家。然則金粟今朝解制。還是去的是。不去的是。把住兩頭咸踢脫。等閑舉步廓周沙。上堂。驀豎拂子曰。這一段事。亙古亙今。人人本具。個個圓成。會也草披春色。不會月瀉秋清。弗用求真息見。那許管帶忘形。五湖四海同風日。社舞村歌樂太平。上堂。爐鞴重開。鉗錘再握。格外推敲。超方烹琢。活捉鐵額銅頭。生擒超宗異目。當機難於吐氣。退後如何摸索。任他深如滄海。亦要掀翻。更有高似青天。也須打落。還有諸人進退處么。所以道。若也舉唱宗門中事。使得三乘膽戰。十地魂驚。直饒等覺地菩薩見性。如同羅月。只如釋迦老子。即今在什麼處。喚來者里。扇爐添炭。喝一喝曰。為什麼點卻不到。卓拄杖。下座。小參。舉雪峰示眾曰。南山有一條鱉鼻蛇。汝等諸人。切須好看蛇無頭不行

【現代漢語翻譯】現代漢語譯本海。只釣獰龍（一種兇猛的龍）。格外玄機。爲了尋找知己。獰龍既然釣到了，那麼蝦蟆（青蛙）蚯蚓，就不在話下了。知己如果遇到了，那麼門外漢，徒勞地捉摸。且說，金粟會裡，以什麼作為知己？一滴水能興起萬丈波濤，但到來時仍然欠缺那一瓢。上堂。良久說：『聲前一句子，想要大家知道。』便下座。上堂。天氣寒冷，人也寒冷，大家在這裡。風和日麗，彼此在事物之外行走。有佛的地方不能停留，沒有孔的鐵錘恐怕被蟲蛀。沒有佛的地方趕緊走過，枯木巖前錯路很多。這樣說不去嗎？突然翻身尋找根本依據。摘楊花，摘楊花，誰還記得趙州老作家。既然這樣，金粟今天解除禁制，還是去呢？還是不去呢？把住兩頭都踢開，隨便舉步就遍及整個世界。上堂。突然豎起拂塵說：『這件事，亙古亙今，人人本自具有，個個圓滿成就。』會了就像草地披上春色，不會就像月光傾瀉秋夜。不用求真止息妄見，哪裡允許管束帶領忘記形骸。五湖四海都是一樣的風和日麗，鄉村社戲歌舞歡樂太平。上堂。爐火重新點燃，鉗錘再次握緊，格外推敲，超常琢磨。活捉鐵額銅頭，生擒超宗異目。當機立斷難於吐氣，退後一步如何摸索。任他深如滄海，也要掀翻，更有高似青天，也須打落。還有各位進退的地方嗎？所以說，如果舉唱宗門中的事，使得三乘（聲聞乘、緣覺乘、菩薩乘）膽戰，十地（菩薩修行的十個階段）魂驚。即使等覺地菩薩見性，也如同羅月（水中之月）。那麼釋迦老子，現在在什麼地方？喚他來這裡，扇爐添炭。喝一聲說：『為什麼點卻不到？』卓拄杖，下座。小參。舉雪峰示眾說：『南山有一條鱉鼻蛇，你們各位，一定要好好看。蛇沒有頭不行。』

【English Translation】 English version Sea. Only fish for Ninglong (a fierce dragon). Extraordinary mystery. Seeking a soulmate. Since Ninglong is caught, then toads and earthworms are not worth mentioning. If a soulmate is met, then outsiders labor in vain. Now, in the Jin Su assembly, what is considered a soulmate? A drop of water can raise ten thousand丈 waves, but still lacks that ladle upon arrival. Ascending the hall, after a long silence, he said: 'The phrase before sound, I want everyone to know.' Then he descended the seat. Ascending the hall. The weather is cold, and people are cold, everyone is here. The wind is gentle and the sun is warm, walking beyond things with each other. One must not dwell where there is Buddha, for the iron hammer without holes fears being eaten by insects. One must quickly pass where there is no Buddha, for there are many wrong paths before the withered tree cliff. So, are we not going? Suddenly turning around to seek the fundamental basis. Picking willow catkins, picking willow catkins, who remembers the old master Zhao Zhou. Since this is the case, Jin Su is lifting the restrictions today, are we going? Or are we not going? Holding both ends and kicking them away, casually stepping across the entire world. Ascending the hall. Suddenly raising the whisk, he said: 'This matter, from ancient times to the present, everyone inherently possesses, and each is perfectly accomplished.' Understanding is like the grass covered in spring colors, not understanding is like the moonlight pouring down on an autumn night. There is no need to seek truth and stop seeing, where is it allowed to control and lead, forgetting form. The five lakes and four seas share the same wind and sun, village operas and songs bring joy and peace. Ascending the hall. The furnace is reopened, the tongs and hammer are grasped again, extraordinary refinement, and exceptional carving. Capture the iron-browed and copper-headed alive, capture the surpassing sect and strange-eyed alive. Decisiveness is more difficult than exhaling, how to grope after retreating. Let it be as deep as the vast sea, it must be overturned, and even if it is as high as the blue sky, it must be struck down. Is there still a place for everyone to advance and retreat? Therefore, it is said, if one sings of matters within the Zen school, it will make the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) tremble, and the souls of the ten grounds (ten stages of Bodhisattva practice) be frightened. Even if a Bodhisattva of the Equal Enlightenment ground sees their nature, it is like a reflection of the moon in water. So, where is the old Shakyamuni Buddha right now? Call him here to fan the furnace and add charcoal. Shouting, he said: 'Why is it not lit?' Striking the staff, he descended the seat. Small assembly. Citing Xuefeng's instruction to the assembly: 'There is a soft-shelled turtle-nosed snake in the Southern Mountain, all of you, be sure to watch carefully. A snake cannot move without a head.'

。長慶曰。今日堂中大有人。喪身失命。張開蛇口。雲門以拄杖。攛向面前作怕勢。露出蛇斑。僧舉似玄沙。沙曰。須是我棱兄始得。與蛇揩癢。雖然如是。我卻不與么。僧曰。和尚作么生。沙曰。用南山作么。跳出蛇窠。當時雪峰會裡。者一群蛇。今日被山僧挑。向拄杖頭上。要教他生也得。要教他死也得。要教他不生亦得。要教他不死亦得。所謂把住則四方無路。放行則草叢裡輥。現前兄弟。還有與古人出氣者么。有則出來。為蛇畫足。無則出僧放者一群蛇。咬殺汝諸人去也。以拄杖一時打退。上堂。今日徑山啟期底意。與諸方常例不同。蓋者里天空海闊。山高水長。如鵬摶萬里扶搖自在。朝陽峰下。祥光滿目。燕坐當軒。八面玲瓏。缽盂峰頂。香積如堆。更有大人。擁護其間。頭頭彰實所。一一顯真機。心目所知。手足所到。無非是格外乾坤。古佛家風。從緣薦得。匝地優曇。就體消停。橫生荊棘。所以。學道人。貴乎緣境會心。從心了境。心境一如。方名解脫。始信古人謂。通玄峰頂。不是人間。心外無法。滿目青山。忽然灑落時。又作么生。山月如銀牽老興。閑行不覺到峰西。卓拄杖一下。上堂。舉臨濟祖師云。若第一句中薦得。堪與佛祖為師。若第二句中薦得。堪與人天為師。若第三句薦得。自救不了。

師曰。徑山者里則不然。若向第三句薦得。則石筍抽條。若向第二句薦得。則種麻得豆。若向第一句薦得。則漆桶不快。笑看臨濟強分節目。將刀割水。無事望江亭上立。山河無限箇中圓。喝一喝。上堂。今日冬至。慶無不利。衲僧門下。多增意氣。日增少許長。梅將鋪梵字。不是東魯書。亦非西祖意。律筒灰里暖些兒。靈焰融通三昧地。且道。者一氣從何處發來。參。天童悟和尚三週忌。拈香曰。一二三。三二一。鐵馬嘶空沒軌跡。憶得當年騰踏時。一回飲水一回噎。雖然如是。心不負人。面無慚色。師自黃檗蓮峰法通。暨至金粟天童超果福嚴。及今徑山萬壽。鉗錘衲子。寒暑弗懈。每見諸方言行。有乖法門者。不避怨憎。直筆救正。著書十二卷。顏曰別集。與語錄並行於世。

嘉興府金粟石車通乘禪師

金華朱氏子。二十六歲。依天真為僧。雲門稟具。閱六祖不思善公案。有省。不憚間關。遍參知識。后謁天童于金粟。童問。那裡來。師曰。雲門。童曰。幾時起身。師打圓相。童曰。莫亂統。師曰。千里同風。今日特來。親領痛棒。童曰。既千里同風。又來作么。師翹左足。童曰。未在。師翹右足。童曰。錯也。師曰。風吹別調中。童休去。入室次。童問。世尊拈花。迦葉微笑。意作么生。師曰。白

【現代漢語翻譯】現代漢語譯本：師父說：『徑山這裡的情況則不一樣。如果能在第三句領會，就像石筍抽出新條；如果能在第二句領會，就像種麻得到豆；如果能在第一句領會，就像漆桶一樣不痛快。』笑著看臨濟禪師強行劃分節目，如同用刀割水一般。無事的時候在望江亭上站立，山河的無限風光都在心中。』喝一聲。上堂說法：『今日是冬至，慶祝沒有不利的事情。衲僧門下，更加增添意氣。太陽每天稍微增長一點，梅花將要鋪開梵字。』『不是東魯的書，也不是西祖（Bodhidharma）的意。律筒里的灰燼里稍微溫暖一些，靈焰融通於三昧之地。』且說，這一氣從何處發出來？參！天童悟和尚三週年忌日，拈香說道：『一二三，三二一，鐵馬嘶鳴在空中沒有軌跡。』憶起當年騰躍馳騁的時候，一次飲水一次哽咽。雖然是這樣，心不辜負人，面無慚愧之色。師父從黃檗蓮峰法通，到金粟天童超果福嚴，以及現在的徑山萬壽，嚴格管束僧人，寒暑都不懈怠。每當看到各方的言行，有違背佛法的地方，不迴避怨恨，用正直的筆觸來匡正。著書十二卷，命名為《別集》，與語錄並行於世。嘉興府金粟石車通乘禪師金華朱氏之子，二十六歲時，依從天真出家為僧，在雲門受具足戒。閱讀六祖慧能的『不思善』公案，有所領悟。不畏懼路途艱辛，遍參各位善知識。後來在金粟拜見天童禪師。天童問：『從哪裡來？』師父說：『雲門。』天童說：『什麼時候動身的？』師父打了一個圓相。天童說：『不要亂來。』師父說：『千里同風，今日特來，親領痛棒。』天童說：『既然千里同風，又來做什麼？』師父翹起左腳。天童說：『還不到位。』師父翹起右腳。天童說：『錯了。』師父說：『風吹別調中。』天童便不再追問。入室請教時，天童問：『世尊拈花，迦葉（Mahākāśyapa）微笑，是什麼意思？』師父說：『白』

【English Translation】 English version: The Master said, 'It's not like that here at Jingshan. If you can grasp it in the third phrase, it's like a stone bamboo shoot sprouting new shoots; if you can grasp it in the second phrase, it's like planting hemp and getting beans; if you can grasp it in the first phrase, it's like a lacquer bucket, not pleasant.' Smiling, he watched Linji (Linji Yixuan) forcefully dividing the program, like cutting water with a knife. When there's nothing to do, stand on Wangjiang Pavilion; the infinite scenery of mountains and rivers is all within the heart.' He shouted once. Ascending the hall, he said, 'Today is the Winter Solstice, celebrating that there is nothing unfavorable. Under the monks' gate, more vigor is added. The sun increases a little each day, and the plum blossoms will spread out 'Brahma' characters.' 'It's not the books of Donglu (Confucius's hometown), nor the intention of the Western Ancestor (Bodhidharma). The ashes in the law tube are a little warmer, and the spiritual flame merges into the Samadhi ground.' Furthermore, from where does this energy arise? Investigate! It's the third anniversary of the death of Abbot Wuwu of Tiantong (Mount Tiantong Temple). Lighting incense, he said, 'One, two, three; three, two, one; the iron horse neighs in the sky without a trace.' Recalling the days of leaping and galloping, one drink of water, one choke. Although it is so, the heart does not fail people, and the face has no shame. From Huangbo (Huangbo Xiyun) Lianfeng Fatong, to Jin Su (Jin Su Temple) Tiantong Chaoguo Fuyan, and now Jingshan Wanshou, the Master strictly disciplines the monks, without懈怠 in cold or heat. Whenever he sees the words and deeds of various parties that violate the Dharma, he does not avoid resentment and uses a straight pen to correct them. He wrote twelve volumes of books, named 'Separate Collection', which are circulated in the world alongside the recorded sayings. Chan Master Tongcheng of Shiche (Stone Vehicle) at Jin Su (Jin Su Temple) in Jiaxing Prefecture A son of the Zhu family in Jinhua, at the age of twenty-six, he followed Tianzhen to become a monk and received full ordination at Yunmen. Reading the Sixth Patriarch Huineng's 'Not Thinking of Good' koan, he had an awakening. Not fearing the hardships of the journey, he widely visited various good teachers. Later, he visited Tiantong (Mount Tiantong Temple) at Jin Su (Jin Su Temple). Tiantong asked, 'Where do you come from?' The Master said, 'Yunmen.' Tiantong said, 'When did you set off?' The Master drew a circle. Tiantong said, 'Don't mess around.' The Master said, 'A thousand miles share the same wind; today I have come especially to receive the painful stick.' Tiantong said, 'Since a thousand miles share the same wind, what have you come to do?' The Master raised his left foot. Tiantong said, 'Not yet.' The Master raised his right foot. Tiantong said, 'Wrong.' The Master said, 'The wind blows in a different tune.' Tiantong stopped questioning. During a private interview, Tiantong asked, 'What is the meaning of the World Honored One (Buddha) holding up a flower and Kashyapa (Mahākāśyapa) smiling?' The Master said, 'White.'

曰穿針。童連棒打退。師豁然。懷香禮謝。童復舉手曰。我手何似佛手。師拂袖便出。呈偈曰。我手何似佛手。赤腳蓬頭便走。直得透上玄關。管取合著狗口。童肯之。命為都監。一日領眾作務。童曰。我在龍池為都監。做在人前。師曰。虛名要他作么。童曰。如何是汝實處。師劈面一掌。童連棒打曰。我終日與你獦狚。大有因繇。師喝曰。好事不如無。童大罵趁出。先出世于杭之隆慶。次繼席金粟。上堂。諸佛出世。為一大事因緣。達磨西來。指人見性成佛。金粟不諳老婆禪。祇要諸人棒下見血。若也恁么會得。觸處逢渠。纖塵不立。垂手人間。和光化物。既然觸處逢渠。且道。渠是阿誰。毫𨤲有差。天地懸隔。喝一喝。上堂。千言萬語。不如不說。今朝四月八。為何不說。驀拈拄杖。卓一卓曰。珊瑚枕上兩行淚。半是思君半恨君。上堂。道絕功勛。建功失宜。虛玄不昧。了了常知。饑來吃飯。寒只添衣。雖然如是。十個有五雙。到這裡望崖而退。殊不知。正是諸人全體受用底境界。擊拂子曰。會么。百般美味非珍饌。一味粗羹飽即休。上堂。少室真機。人天普育。直指父母未生面目。大眾。有眼曰見。有耳曰聞。且作么生是父母未生面目。良久曰。墻外鳥啼聲已碎。盡在搖頭不語中。喝一喝。上堂。不寒不熱火柴

頭。撥動些兒爆地流。從此一番親煅煉。縱橫無礙任悠悠。若也見得。不須畫地為牢。其或未然。燒卻眉毛有幾莖。晚參云。把斷乾坤。迥無一物。直饒悟去。猶落廉纖。還有證明底么。出來相見。僧問。棒喝交參。意旨如何。師曰。虛明歷歷。復曰。會么。曰不會。師曰。不會。聽取一偈。棒喝交參。體證十方。不容擬議。石火生光。以拄杖打散。僧問。未出母胎。度人已畢。黃面瞿曇。又出來作甚麼。師曰。打草驚蛇。曰座中亦有江南客。休向人前唱鷓鴣。師打曰。漆桶不快。問如何是禪。師曰。撥水不成連。曰如何是道。師曰。直透到長安。曰禪道相去多少。師曰。往來不異。曰向上宗乘事若何。師曰。六六三十六。問有不得。無不得。畢竟是個甚麼。師曰。破草鞋。曰不值半文錢。師曰。誰教你問。問萬法歸一。一歸何處。師曰。掬水月在手。弄花香滿衣。曰猶是萬法歸一。畢竟一歸何處。師便打。問火宅門外布三車。未審。金粟堂上車在何處。師打曰。這裡薦取。曰清清物外虛空。體即是如來堅固心。師曰。面赤不如語直。崇禎戊寅春。示疾。僧問。此後向甚處。與和尚相見。師曰。遍界不曾藏。僧作禮曰。恁么則向這裡。與和尚相見去也。師曰。且莫錯認。泊然而逝。世壽四十六。停龕兩載。阇維。塔于

【現代漢語翻譯】現代漢語譯本頭。撥動些兒爆地流。從此一番親煅煉。縱橫無礙任悠悠。若也見得。不須畫地為牢。其或未然。燒卻眉毛有幾莖。晚參云。把斷乾坤。迥無一物。直饒悟去。猶落廉纖。還有證明底么。出來相見。僧問。棒喝交參。意旨如何。師曰。虛明歷歷。復曰。會么。曰不會。師曰。不會。聽取一偈。棒喝交參。體證十方。不容擬議。石火生光。以拄杖打散。僧問。未出母胎。度人已畢。黃面瞿曇（指釋迦摩尼佛）。又出來作甚麼。師曰。打草驚蛇。曰座中亦有江南客。休向人前唱鷓鴣。師打曰。漆桶不快。問如何是禪。師曰。撥水不成連。曰如何是道。師曰。直透到長安。曰禪道相去多少。師曰。往來不異。曰向上宗乘事若何。師曰。六六三十六。問有不得。無不得。畢竟是個甚麼。師曰。破草鞋。曰不值半文錢。師曰。誰教你問。問萬法歸一。一歸何處。師曰。掬水月在手。弄花香滿衣。曰猶是萬法歸一。畢竟一歸何處。師便打。問火宅門外布三車。未審。金粟堂上車在何處。師打曰。這裡薦取。曰清清物外虛空。體即是如來堅固心。師曰。面赤不如語直。崇禎戊寅春。示疾。僧問。此後向甚處。與和尚相見。師曰。遍界不曾藏。僧作禮曰。恁么則向這裡。與和尚相見去也。師曰。且莫錯認。泊然而逝。世壽四十六。停龕兩載。阇維。塔于頭。撥動些兒爆地流。從此一番親身鍛鍊，縱橫無礙，任憑自由。如果能夠領悟，就不需要畫地為牢。如果不能領悟，燒掉幾根眉毛又有什麼關係。晚參時說，截斷天地，空無一物。即使領悟了，仍然會留下細微的痕跡。還有能夠證明的嗎？出來相見。僧人問，棒喝交加，意旨如何？師父說，虛空光明，歷歷分明。又問，明白了嗎？回答說不明白。師父說，不明白。聽我一偈：棒喝交參，體證十方，不容絲毫擬議，如石火般瞬間生光。用拄杖打散。僧人問，未出母胎，度人已經完畢，黃面瞿曇（指釋迦摩尼佛）又出來做什麼？師父說，打草驚蛇。僧人說，座中也有江南來的客人，不要在人前唱鷓鴣。師父打了一下說，像漆桶一樣不通透。問，什麼是禪？師父說，撥水不能使水連成一片。問，什麼是道？師父說，直接通往長安。問，禪和道相差多少？師父說，往來沒有不同。問，向上宗乘的事情如何？師父說，六六三十六。問，有也不得，無也不得，到底是什麼？師父說，破草鞋。僧人說，不值半分錢。師父說，誰讓你問的。問，萬法歸一，一歸何處？師父說，手捧清泉，水中映月，玩弄花朵，香氣滿衣。僧人說，即使是萬法歸一，最終一歸何處？師父便打了他。問，火宅門外布三車，請問，金粟堂上的車在何處？師父打了一下說，在這裡領會。僧人說，清凈物外的虛空，其本體就是如來堅固的心。師父說，臉紅不如說話直爽。崇禎戊寅年春天，師父生病。僧人問，此後到什麼地方與和尚相見？師父說，遍及世界，無處隱藏。僧人作揖說，既然這樣，那麼就在這裡與和尚相見吧。師父說，千萬不要錯認。然後安詳地去世了，享年四十六歲。停放靈柩兩年後火化，建塔于

【English Translation】 English version Head. Flicking a bit, it bursts and flows. From this, a round of personal refinement. Freely and unhindered, let it drift. If you understand, there's no need to draw a circle on the ground as a prison. If not, what does it matter if you burn off a few eyebrows? Evening meditation says: Cutting off heaven and earth, there isn't a single thing. Even if you awaken, you still fall into trivialities. Is there any proof? Come out and meet me. A monk asked: 'The staff and shout intersect, what is the meaning?' The master said: 'Empty and bright, distinct and clear.' He asked again: 'Do you understand?' The monk said: 'I don't understand.' The master said: 'Don't understand. Listen to this verse: The staff and shout intersect, embodying the ten directions, allowing no deliberation, like a spark struck from stone.' He scattered them with his staff. A monk asked: 'Before leaving the womb, saving people was already complete. Why does the yellow-faced Gautama (referring to Sakyamuni Buddha) come out again?' The master said: 'Startling the snake in the grass.' The monk said: 'There are also Jiangnan guests in the assembly, don't sing the partridge in front of people.' The master struck him, saying: 'A lacquer bucket is not quick.' Asked: 'What is Chan (Zen)?' The master said: 'Stirring water does not make a connection.' Asked: 'What is the Dao (the Way)?' The master said: 'Go straight to Chang'an.' Asked: 'How far apart are Chan and Dao?' The master said: 'Coming and going are not different.' Asked: 'What about the matter of the upward lineage?' The master said: 'Six sixes are thirty-six.' Asked: 'Having is not attainable, not having is not attainable, what is it after all?' The master said: 'A broken straw sandal.' The monk said: 'Not worth half a penny.' The master said: 'Who told you to ask?' Asked: 'The myriad dharmas return to one, where does the one return?' The master said: 'Holding water in your hands, the moon is reflected; playing with flowers, fragrance fills your clothes.' The monk said: 'Even so, the myriad dharmas return to one, where does the one ultimately return?' The master then struck him. Asked: 'Outside the burning house, three carts are laid out. I don't know, where is the cart in the Jin Su Hall?' The master struck him, saying: 'Realize it here.' The monk said: 'The clear and pure emptiness beyond things, its essence is the firm mind of the Tathagata (Thus Come One).' The master said: 'Better to speak straight than to blush.' In the spring of Chongzhen's Wu Yin year, he showed signs of illness. A monk asked: 'Where will I meet the master after this?' The master said: 'Throughout the world, there is no hiding.' The monk bowed and said: 'In that case, I will meet the master here.' The master said: 'Don't misunderstand.' Then he passed away peacefully, at the age of forty-six. The coffin was kept for two years, then cremated, and a pagoda was built at

本山之左。

贑州寶華朝宗通忍禪師

常州陳氏子。弱冠出家。謁天童于金粟。茫無所入。遍禮諸方。未機。復回。童問。薰風自南來。殿閣生微涼。汝作么生會。師曰。通身慶快。徹骨清涼。呈偈曰。翰林學士渾身濕。兵部尚書徹骨寒。晤對不須頻叫屈。一人有慶萬民安。童肯之。后隨童赴育王請。寺碑有刻大千禪師垂語云。山中猛虎。以肉為命。何故不食其子。被童逼拶。坐臥不安。經兩旦。驀然除去鯁胸之物。趨見童。下語曰。惟人自肯乃方親。童曰。亦未在。師笑曰。和尚只做得大千兒孫。便出。已而聞童自答。曰自肉食不盡。方省悟未在之旨。翌日。童上堂。師問。直下知歸則不問。如何是大用現前一句。童擬拈棒。師指曰。這老漢。伎倆不忘一釣便上。拂袖而出。住后。上堂。見徹非眼。眼見則瞎。聞洞非耳。耳聞則聾。瞎卻眼。聾卻耳。南泉刀下斬貓兒。趙州庭前生柏子。端的得一回汗出。胸襟流出。還與巖頭。豈學玄沙封張白紙繁。興大用覿體全真。千聖共傳無底缽。鎮州蘿蔔重三斤。東舍織機底。連宵不歇。西鄰種菜底。整日不停。天上云行。似白駒過隙。樹頭風過。如烏鴉噪庭。歷歷根塵脫落。堂堂聞見分明。只是諸人到這裡。十個有五雙。換卻耳朵眼睛。因甚如此。只為頭頭忒現

【現代漢語翻譯】現代漢語譯本：本山之左。

贑州寶華朝宗通忍禪師

常州陳氏之子。年輕時出家。拜謁天童于金粟（地名）。卻茫然無所得。於是遍訪各處名師，但仍未有所領悟。又回到天童處。天童問：『薰風自南來，殿閣生微涼，你如何理解？』禪師答：『通身慶快，徹骨清涼。』並呈上偈語說：『翰林學士渾身濕，兵部尚書徹骨寒。晤對不須頻叫屈，一人有慶萬民安。』天童認可了他的見解。後來跟隨天童前往育王寺（寺廟名）應請。寺碑上刻有大千禪師的垂語說：『山中猛虎，以肉為命，何故不食其子？』天童以此逼問他，使他坐臥不安。經過兩日，忽然除去心中梗塞之物。前去拜見天童，說道：『惟人自肯乃方親。』天童說：『亦未在。』禪師笑著說：『和尚只做得大千兒孫。』便離開了。不久后，聽到天童自答說：『自肉食不盡。』方才醒悟到『未在』的含義。第二天，天童上堂說法。禪師問道：『直下知歸則不問，如何是大用現前一句？』天童想要拿起禪杖。禪師指著他說：『這老漢，伎倆不忘，一釣便上。』拂袖而去。住持一方后，上堂說法：『見徹非眼，眼見則瞎。聞洞非耳，耳聞則聾。瞎卻眼，聾卻耳，南泉刀下斬貓兒（典故），趙州庭前生柏子（典故）。端的得一回汗出，胸襟流出。還與巖頭（人名）。豈學玄沙（人名）封張白紙繁。興大用覿體全真，千聖共傳無底缽，鎮州蘿蔔重三斤。東舍織機底，連宵不歇。西鄰種菜底，整日不停。天上云行，似白駒過隙。樹頭風過，如烏鴉噪庭。歷歷根塵脫落，堂堂聞見分明。只是諸人到這裡，十個有五雙，換卻耳朵眼睛。因甚如此？只為頭頭忒現。』

【English Translation】 English version: Left of Ben Mountain.

Chan Master Chaozong Tongren of Baohua Temple in Ganzhou

He was a son of the Chen family in Changzhou. He left home at a young age and visited Tiantong at Jin Su (place name), but found no entry point. He traveled to various places to pay respects to different masters, but without any realization. He returned to Tiantong. Tiantong asked, 'A gentle breeze comes from the south, creating a slight coolness in the halls. How do you understand this?' The Chan master replied, 'My whole body is joyful and my bones are thoroughly cool.' He presented a verse saying, 'The Hanlin Academician is soaked all over, the Minister of War is chilled to the bone. There's no need to frequently cry out when meeting face to face; when one person is blessed, all people are at peace.' Tiantong acknowledged his understanding. Later, he followed Tiantong to accept an invitation at Yuwang Temple (temple name). On the temple stele was engraved a saying by Chan Master Daqian: 'A fierce tiger in the mountains lives on meat. Why doesn't it eat its own cubs?' Tiantong used this to press him, making him restless. After two days, he suddenly removed the obstruction in his chest. He went to see Tiantong and said, 'Only when a person affirms themselves can they be truly intimate.' Tiantong said, 'Still not there.' The Chan master smiled and said, 'The venerable only acts like a descendant of Daqian.' Then he left. Soon after, he heard Tiantong answer himself, saying, 'Because the self-eating of meat is not exhausted.' Only then did he realize the meaning of 'not there.' The next day, Tiantong ascended the hall to give a Dharma talk. The Chan master asked, 'If one knows where to return directly, then I won't ask. What is the phrase of great function manifesting before us?' Tiantong intended to pick up his staff. The Chan master pointed at him and said, 'This old man, his tricks are not forgotten; one hook and you're caught.' He flicked his sleeves and left. After residing in a place, he ascended the hall to give a Dharma talk: 'Seeing thoroughly is not with the eye; seeing with the eye is blind. Hearing penetratingly is not with the ear; hearing with the ear is deaf. Blind the eye, deafen the ear. Nanquan (person name) cut the cat under the knife (allusion), Zhaozhou (person name) grew cypress trees in the courtyard (allusion). Truly, one must have a burst of sweat, and the mind must flow out. Return it to Yantou (person name). Why learn from Xuansha (person name) sealing blank paper with excessive writing? Exerting great function, the whole body is completely true. The bottomless bowl is transmitted together by a thousand sages; the turnip of Zhenzhou weighs three pounds. The weaving machine in the east house doesn't stop all night. The one planting vegetables in the west neighborhood doesn't stop all day. Clouds move in the sky like a white colt passing through a crack. The wind passes through the trees like crows cawing in the courtyard. Each and every root and dust falls away; the hearing and seeing are clearly distinct. But when you all arrive here, five out of ten pairs have exchanged their ears and eyes. Why is this so? It's only because everything is too apparent.'

成。驀拈拄杖。卓一卓曰。還知落處么。復卓一卓。問如何是寂。然不動。師曰。七縱八橫。曰如何是感而遂通。師曰。推門落臼。問山中猛虎。以肉為命。何故不食其子。師曰。從門入者。不是家珍。問如何是大事已明。如喪考妣。師曰。單單隻得我。曰威音那畔事如何。師曰。祇這是。問向上事如何下手。師便掌。僧擬議。師踢曰。腳也下得。問雪裡埋人時如何。師曰。出頭天外看。問如何是同生。師曰。大家在這裡。曰如何是同死。師曰。君向瀟湘我向秦。曰未在更道。師曰。不是知音者。徒勞話歲寒。問世尊初生。已解指天指地。後來睹明星。又悟個甚麼。師曰。貧兒思舊債。問狗子佛性。趙州因甚道無。師曰。一字入公門。九牛拔不出。居士問。如何是百姓日用而不知。師曰。上大人丘乙己。士不覺失笑。師乃大笑曰。元來是你家常茶飯。士無語。又居士閱語錄。至斂手哭蒼天處。笑問曰。他當時為甚麼哭。師曰。你今為甚麼笑。曰弟子解他這一哭不得。師曰。你今還解得你這一笑么。曰我笑他這一哭。師曰。他正哭你這一笑。師問僧。那裡人。曰蘇州人。師踢椅曰。是甚麼。僧無語。師曰。虎丘山也不識。乃叱曰。去。

常州龍池萬如通微禪師

嘉興張氏子。出家興善。后參天童。有僧問童

【現代漢語翻譯】現代漢語譯本：（禪師）於是拿起拄杖，敲了一下，說：『還知道落腳之處嗎？』又敲了一下，問：『什麼是寂然不動？』禪師說：『七縱八橫。』（僧人）問：『什麼是感而遂通？』禪師說：『推門落臼。』（僧人）問：『山中的猛虎，以肉為食，為什麼不吃自己的孩子？』禪師說：『從門入者，不是家珍。』（僧人）問：『什麼是大事已明，如喪考妣？』禪師說：『單單隻得我。』（僧人）問：『威音王佛（過去佛名）那一邊的事如何？』禪師說：『祇（zhǐ，同「只」）這是。』（僧人）問：『向上事如何下手？』禪師便打了一掌。僧人想要思量，禪師踢了他一腳說：『腳也下得。』（僧人）問：『雪裡埋人時如何？』禪師說：『出頭天外看。』（僧人）問：『如何是同生？』禪師說：『大家在這裡。』（僧人）問：『如何是同死？』禪師說：『君向瀟湘我向秦。』（僧人）說：『未在（不明白），更道（再說）。』禪師說：『不是知音者，徒勞話歲寒。』（僧人）問：『世尊（釋迦牟尼佛）初生，已解指天指地，後來睹明星，又悟個甚麼？』禪師說：『貧兒思舊債。』（僧人）問：『狗子佛性，趙州（禪師名）因甚（什麼）道無？』禪師說：『一字入公門，九牛拔不出。』一位居士問：『如何是百姓日用而不知？』禪師說：『上大人丘乙己。』居士不覺失笑。禪師乃大笑說：『元來（原來）是你家常茶飯。』居士無語。又一位居士閱讀語錄，至『斂手哭蒼天』處，笑著問：『他當時為什麼哭？』禪師說：『你今為什麼笑？』（居士）說：『弟子解他這一哭不得。』禪師說：『你今還解得你這一笑么？』（居士）說：『我笑他這一哭。』禪師說：『他正哭你這一笑。』禪師問僧人：『哪裡人？』（僧人）說：『蘇州人。』禪師踢了一下椅子說：『是什麼？』僧人無語。禪師說：『虎丘山也不識。』於是呵斥說：『去。』

常州龍池萬如通微禪師嘉興張氏之子，出家于興善寺。后參訪天童寺。有僧人問天童禪師...

【English Translation】 English version: (The Zen master) then picked up his staff, tapped it once, and said, 'Do you know where it lands?' He tapped it again and asked, 'What is stillness and immobility?' The Zen master said, 'Seven vertical and eight horizontal.' (The monk) asked, 'What is responding to stimuli and achieving thorough understanding?' The Zen master said, 'Pushing the door, dropping into the mortar.' (The monk) asked, 'The fierce tiger in the mountains lives on meat, why doesn't it eat its own cubs?' The Zen master said, 'What enters through the door is not a family treasure.' (The monk) asked, 'What is it like when the great matter is already clear, like mourning one's parents?' The Zen master said, 'I am utterly alone.' (The monk) asked, 'What about the matter on the other side of Vipashyin Buddha (a past Buddha)?' The Zen master said, 'This is it.' (The monk) asked, 'How to start with the matter of upward striving?' The Zen master slapped him. The monk hesitated. The Zen master kicked him and said, 'You can put your foot down.' (The monk) asked, 'What is it like when a person is buried in the snow?' The Zen master said, 'Look beyond the sky.' (The monk) asked, 'What is simultaneous birth?' The Zen master said, 'Everyone is here.' (The monk) asked, 'What is simultaneous death?' The Zen master said, 'You go to Xiaoxiang, I go to Qin.' (The monk) said, 'I don't understand, please explain further.' The Zen master said, 'It is useless to talk about the cold of winter to those who are not kindred spirits.' (The monk) asked, 'When the World Honored One (Shakyamuni Buddha) was first born, he already knew how to point to the sky and the earth, what did he realize when he later saw the morning star?' The Zen master said, 'A poor man remembers old debts.' (The monk) asked, 'Dog's Buddha-nature, why did Zhaozhou (a Zen master) say it is without?' The Zen master said, 'Once a word enters the public gate, nine oxen cannot pull it out.' A layman asked, 'What is it that people use daily without knowing?' The Zen master said, 'Superior man, great man, Qiu Yi Ji.' The layman couldn't help but laugh. The Zen master laughed loudly and said, 'So, it's your everyday tea and rice.' The layman was speechless. Another layman, reading the recorded sayings, came to the part about 'folding his hands and crying to the heavens,' and asked with a laugh, 'Why was he crying at that time?' The Zen master said, 'Why are you laughing now?' (The layman) said, 'I cannot understand his crying.' The Zen master said, 'Do you understand your laughter now?' (The layman) said, 'I laugh at his crying.' The Zen master said, 'He is crying at your laughter.' The Zen master asked a monk, 'Where are you from?' (The monk) said, 'Suzhou.' The Zen master kicked the chair and said, 'What is it?' The monk was speechless. The Zen master said, 'You don't even recognize Tiger Hill Mountain.' Then he scolded, 'Go.'

Zen Master Wanru Tongwei of Longchi Temple in Changzhou A son of the Zhang family of Jiaxing, he left home to become a monk at Xingshan Temple. Later, he visited Tiantong Temple. A monk asked Zen Master Tiantong...

曰。如何是佛法的的大意。童曰。近前來。僧近前。童便打。僧曰。上根大器。直下承當。中下人來如何。童曰。老僧從來。未曾眼花。僧罔措。師聞之豁然。遂回嘉興住靜。未幾省覲。入門便喝。童曰。胡喝亂喝。師禮拜。童打曰。再喝喝看。師曰。蒼天蒼天。茶畢趨出。童喚曰。萬如我直下疑汝這兩喝。道道看。師曰。歇歇。與和尚道。便行。一日侍次。童問。薰風自南來。殿閣生微涼。汝作么生會。師曰。嚴霜初降。徹骨皆寒。童曰。亂道。師拂袖出。呈頌曰。薰風自南來。殿閣生微涼。遍體寒毛豎。將身衲被藏。鼻息鼾鼾一覺省。從來越國是南鄉。童覽竟。休去。崇禎十三年冬。開法如如院。次移曹山。后補龍池。上堂。前三三。后三三。箇中消息許誰諳。春風處處花成錦。秋水澄澄月一灣。喚作真如不壞法。此人曾未踏鄉關。喚作無常生死法。管教累劫受餘殃。敢問諸人。畢竟如何即是。以拂子打圓相曰。生佛未形訊息在。不知幾個肯擔當。遂擲下拂子。上堂。一九二九。林林竹木赤條條。仲冬季冬。疊疊雲山呈面目。所以道。望州亭與汝相見了。烏石嶺與汝相見了。僧堂前與汝相見了。可謂徹底婆心。如何是佛麻三斤。如何是佛殿里底。如何是佛。新婦騎驢阿家牽。忒殺現成。通方之士。自然物物歸元。

【現代漢語翻譯】現代漢語譯本僧人問道：『什麼是佛法的大意？』童子說：『走近前來。』僧人走近前，童子便打了他。僧人說：『上根器的人，可以直接承擔；中下根器的人又該如何呢？』童子說：『老僧我從來沒有眼花。』僧人不知所措。後來，法師聽說了這件事，豁然開悟，於是回到嘉興隱居。不久之後，法師回去拜見童子，入門便大喝一聲。童子說：『胡喝亂喝！』法師行禮拜見，童子又打他，說：『再喝一聲來聽聽！』法師說：『蒼天啊蒼天！』喝完茶后，法師快步走出。童子喊道：『我懷疑你這兩聲喝，說說道道看！』法師說：『歇歇吧，和和尚說去。』便離開了。一天，法師在童子身邊侍奉，童子問：『薰風自南來，殿閣生微涼，你作何理解？』法師說：『嚴霜初降，徹骨皆寒。』童子說：『胡說！』法師拂袖而去，並呈上一首頌：『薰風自南來，殿閣生微涼，遍體寒毛豎，將身衲被藏，鼻息鼾鼾一覺省，從來越國是南鄉。』童子看完后說：『走吧。』崇禎十三年冬天，法師在如如院開壇說法，之後移居曹山，後來又補位龍池。上堂說法時，法師說：『前三三，后三三，箇中消息許誰諳？春風處處花成錦，秋水澄澄月一灣。喚作真如（Tathata，如實）不壞法，此人曾未踏鄉關。喚作無常（Anitya，變異)生死法，管教累劫受餘殃。』『敢問諸位，究竟如何才是？』用拂子打了個圓相說：『生佛未形訊息在，不知幾個肯擔當？』於是擲下拂子。上堂說法時，法師說：『一九二九，林林竹木赤條條，仲冬季冬，疊疊雲山呈面目。所以說，望州亭與你相見了，烏石嶺與你相見了，僧堂前與你相見了，可謂徹底婆心。』『如何是佛麻三斤？如何是佛殿里底？如何是佛？新婦騎驢阿家牽，忒殺現成。』『通方之士，自然物物歸元。』

【English Translation】 English version A monk asked: 'What is the great meaning of the Buddha-dharma?' The boy said: 'Come closer.' The monk approached, and the boy struck him. The monk said: 'A person of superior capacity can directly undertake it. What about those of medium or inferior capacity?' The boy said: 'This old monk has never had blurred vision.' The monk was at a loss. Later, the master heard of this and had a sudden enlightenment, so he returned to Jiaxing to live in seclusion. Not long after, the master went back to visit the boy, and upon entering, he shouted loudly. The boy said: 'Random shouting!' The master bowed in greeting, and the boy struck him, saying: 'Shout again and let me hear!' The master said: 'Oh heavens, oh heavens!' After drinking tea, the master quickly left. The boy called out: 'I suspect these two shouts of yours. Explain them!' The master said: 'Rest, go talk to the monk.' Then he left. One day, while attending to the boy, the boy asked: 'The fragrant breeze comes from the south, and a slight coolness arises in the halls. How do you understand this?' The master said: 'Severe frost descends for the first time, chilling to the bone.' The boy said: 'Nonsense!' The master flicked his sleeve and left, presenting a verse: 'The fragrant breeze comes from the south, and a slight coolness arises in the halls. Hairs stand on end all over the body, hiding oneself in a patched robe, snoring soundly in a dream, since coming from Yue, the south is home.' After reading it, the boy said: 'Leave.' In the winter of the thirteenth year of Chongzhen, the master opened the Dharma at the Ruru (Tathata) Monastery, later moving to Caoshan, and then filling the position at Longchi. When ascending the hall to preach, the master said: 'The former three three, the latter three three, who knows the message within? The spring breeze everywhere turns flowers into brocade, the autumn water is clear and a bay of moon. Calling it the True Thusness (Tathata) indestructible Dharma, this person has never set foot in his hometown. Calling it the impermanent (Anitya) Dharma of birth and death, it will surely cause kalpas of suffering.' 'May I ask everyone, what exactly is it?' He struck a circle with the whisk and said: 'Before the formation of sentient beings and Buddhas, the message is present, I wonder how many are willing to take on the responsibility?' Then he threw down the whisk. When ascending the hall to preach, the master said: 'The first nine, the second nine, the forests and bamboos are bare. In the middle of winter, the layers of clouds and mountains present their faces. Therefore, it is said that Wangzhou Pavilion has met you, Wushi Ridge has met you, the front of the monks' hall has met you, it can be said to be thorough compassion.' 'What is Buddha three pounds of flax? What is the bottom of the Buddha hall? What is Buddha? The new bride rides a donkey, and the father-in-law leads it, it is too readily available.' 'Those who are versed in all directions will naturally return all things to their origin.'

迷性之流。便見頭頭逐妄。山僧到這裡。總與截斷。使諸人各各歸家穩坐。拈拄杖。卓一卓。召大眾曰。雖然。說得十分真。不若一番親見面。僧問。吹毛用了急須磨。如何是吹毛劍。師曰。照顧性命。曰靈光一點異。萬古照人間。師曰。血流也不知。問超凡越聖。須識自己。如何是自己。師曰。問我即不得。曰某甲為甚不識。師曰。恰好。僧喝。師便打。問今朝四眾皆雲集。師將何法利天人。師曰。雨下地上濕。曰謝師指示。師曰。照顧袈裟角。問語默涉離微。如何通不犯。師曰。黃河九曲。水出崑崙。曰。恁么則縱橫妙用去也。師曰。未信汝在。曰爭奈我何。師呵呵大笑。問一念不生全體現。一念若生。全體在什麼處。師曰。俱見汝問話。僧禮拜。師曰。擬議思量隔萬山。問拈起毫端風雨快。這回不做探花郎。如何是狀元訊息。師曰。頭上花冠色正鮮。曰可謂出頭須是英靈漢。敵勝還他獅子兒。師曰。切莫詐明頭。僧喝。師便打。

湖州府道場木陳道忞禪師

潮州林氏子。匡廬剃染。依悟和尚座下。掌記室。暨悟順世。乃繼席。后住道場。僧問。古鏡未磨時如何。師曰。玲瓏巖寺舊傳燈。曰磨后如何。師曰。法堂佛殿長相對。曰此去漢陽不遠。聻師曰。罕逢穿耳客。多見刻舟人。曰黃鶴樓前鸚鵡洲。

【現代漢語翻譯】現代漢語譯本：那些沉迷於虛妄的人，只會逐一追逐虛幻不實之物。我來到這裡，就是要徹底斬斷這些虛妄，讓你們各自回到自己的本位，安穩地坐著。 (拿起拄杖，敲了一下) 雖然如此，說的再怎麼真切，也不如親身相見一番。有僧人問：『吹毛劍用久了需要磨礪，什麼是吹毛劍？』師父說：『照顧好你的性命。』僧人說：『靈光一點，照亮萬古人間。』師父說：『血流了也不知道。』有人問：『要超越凡俗，須得認識自己，什麼是自己？』師父說：『問我就不得。』僧人說：『為什麼我不能認識自己？』師父說：『恰好就是這樣。』僧人呵斥一聲，師父就打了他。有人問：『今天四眾弟子都聚集在此，師父您用什麼佛法來利益天人？』師父說：『雨下在地上，地上就濕了。』僧人說：『感謝師父指示。』師父說：『照顧好你的袈裟角。』有人問：『言語和沉默都涉及偏離和細微之處，如何才能通達而不犯錯？』師父說：『黃河九曲，水出崑崙（Kunlun，山名）。』僧人說：『這樣說來，就可以縱橫妙用了。』師父說：『我不相信你。』僧人說：『你能把我怎麼樣？』師父呵呵大笑。有人問：『一念不生，全體顯現；一念若生，全體在哪裡？』師父說：『都體現在你問話里了。』僧人禮拜。師父說：『擬議思量，隔著萬重山。』有人問：『拿起筆端，風雨快速到來，這次不做探花郎，什麼是狀元的訊息？』師父說：『頭上的花冠顏色正鮮艷。』僧人說：『可謂出頭須是英靈漢，敵勝還他獅子兒。』師父說：『切莫裝作明白。』僧人呵斥一聲，師父就打了他。

湖州府道場木陳道忞（Mu Chen Daomin，人名）禪師

是潮州林氏的兒子，在匡廬（Kuanglu，山名）剃度出家，依止悟和尚（Wuheshang，人名）座下，掌管文書事務。等到悟和尚圓寂，就繼承了他的位置。後來住在道場。有僧人問：『古鏡未磨時如何？』師父說：『玲瓏巖寺（Linglongyan Temple，寺名）舊時傳燈。』僧人說：『磨后如何？』師父說：『法堂佛殿長相對。』僧人說：『此去漢陽（Hanyang，地名）不遠，怎麼樣？』師父說：『罕逢穿耳客，多見刻舟人。』僧人說：『黃鶴樓（Yellow Crane Tower，地名）前鸚鵡洲（Parrot Isle，地名）。』

【English Translation】 English version: Those who are deluded by illusion only chase after unreal things one by one. I am here to completely cut off these illusions, so that you can each return to your original position and sit peacefully. (Raises the staff and strikes it once) Even so, no matter how true the words, they are not as good as a personal encounter. A monk asked: 'The hair-splitting sword needs sharpening after prolonged use. What is the hair-splitting sword?' The master said: 'Take care of your life.' The monk said: 'A single point of spiritual light illuminates the myriad ages of the human world.' The master said: 'You wouldn't even know if you were bleeding.' Someone asked: 'To transcend the mundane and surpass the sacred, one must know oneself. What is oneself?' The master said: 'You cannot ask me.' The monk said: 'Why can't I know myself?' The master said: 'That's exactly it.' The monk shouted, and the master struck him. Someone asked: 'Today, the four assemblies have gathered here. What Dharma will the master use to benefit gods and humans?' The master said: 'When rain falls on the ground, the ground becomes wet.' The monk said: 'Thank you for the master's instruction.' The master said: 'Take care of the corner of your kasaya (robe).' Someone asked: 'Speech and silence both involve deviation and subtlety. How can one be thorough without making mistakes?' The master said: 'The Yellow River (Huang He, river name) has nine bends, and its water comes from Kunlun (Kunlun, mountain name).' The monk said: 'In that case, one can use wonderful functions freely.' The master said: 'I don't believe you.' The monk said: 'What can you do to me?' The master laughed heartily. Someone asked: 'When a single thought does not arise, the whole manifests; if a single thought arises, where is the whole?' The master said: 'It is all manifested in your question.' The monk bowed. The master said: 'Deliberation and consideration are separated by ten thousand mountains.' Someone asked: 'Picking up the brush, wind and rain come quickly. This time, not being a third-ranked scholar, what is the news of the top scholar?' The master said: 'The flower crown on your head is brightly colored.' The monk said: 'It can be said that to stand out, one must be a heroic figure; to defeat the enemy, one must be a lion's cub.' The master said: 'Do not pretend to be enlightened.' The monk shouted, and the master struck him.

Chan Master Mu Chen Daomin (Mu Chen Daomin, personal name) of Daocheng Monastery in Huzhou Prefecture

He was a son of the Lin family of Chaozhou, tonsured and ordained at Kuanglu (Kuanglu, mountain name), and served as secretary under the seat of Monk Wu (Wuheshang, personal name). When Monk Wu passed away, he succeeded him. Later, he resided at Daocheng Monastery. A monk asked: 'What is it like when the ancient mirror is not yet polished?' The master said: 'Linglongyan Temple (Linglongyan Temple, temple name) has traditionally transmitted the lamp.' The monk said: 'What is it like after polishing?' The master said: 'The Dharma hall and the Buddha hall face each other for a long time.' The monk said: 'It is not far from here to Hanyang (Hanyang, place name), how about it?' The master said: 'Rarely encountering ear-piercing guests, mostly seeing people carving a boat to find the lost sword.' The monk said: 'Parrot Isle (Parrot Isle, place name) in front of the Yellow Crane Tower (Yellow Crane Tower, place name).'

又作么生。師曰。姹女已歸霄漢去。呆郎猶自火邊蹲。僧禮拜曰。謝師指示。師打曰。打破鏡來好相見。問如何是學人水牯牛。師打曰。這畜生。僧無語。師復打曰。吽問。不進不退。是甚麼道理。師曰。立地死漢。問如何是本來面目。師連摑曰。好不識羞。問眼光落地時。向什麼處安身立命。師曰。七星板上。僧禮拜。師曰。添著一場愁。問如何是天童境。師曰。二十里松關行欲盡。青山捧出梵王宮。曰如何是境中人。師曰。閑移拄杖松根立。笑問客從何處來。曰向上宗乘事若何。師曰。看腳下。問如何是諸佛出身處。師曰。你吃粥也未。僧擬議。師曰。諸佛過去久矣。上堂。世尊初生。草本不勞拈出。一手指天。一手指地。賣弄小孩兒。周行七步。腳跟未點地在。目顧四方。望空啟告。天上天下。惟我獨尊。囚供死款。雲門一棒打殺。貪他香餌著他鉤。天童恁么判斷。雖則相席打令。猶是大嚼對屠門。然既慶贊因齋。何妨借花獻佛。乃召大眾曰。世尊初生。拈向一邊。祇如雲門一棒。且道。打得他殺。打他不殺。若打得他殺。西天東土。瓦解冰消。豈有今朝與么事。若打他不殺。山僧不免更下毒手去也。拽拄杖下座。打散。上堂。釋迦老子道。作是思惟時。十方佛皆現。古德道。才入思惟。便成剩法。且道。名字

既同。因甚麼有利有害。紅粉易妝端正女。無錢難做好兒郎。立秋兼謝雨。上堂。三伏火雲中。金風動㵳泬。香芬十里荷。衣搗千家月。歷歷清秋令。明明朱夏節。夏秋曷以分。智者善甄別。大眾。這裡合下得什麼語。與此時相應去。莫是月色水鋪地。雁聲秋滿天么。算來猶隔半月程。莫是秋風吹渭水。落葉滿長安么。眼前未有恁么事。畢竟如何道得。恰好山僧這裡有一道。依時及節。不傷物義。鑄古镕金。通上徹下底靈驗真言。只是諸人。不得作佛法會。不得作世法會。但能至心聽受。要會天地同根。萬物一體。有什麼難。乃合掌曰。易見龍王。大易見龍王。甘露連注龍王。毗疏其梨那龍王。會么。山中無六月。一雨便成秋。示眾云。有一人三頭八臂。有一人無背無面。同到天童門下。且道。安下那個即是。一晚入堂。大叫曰。適來欄中不見了牛。普請諸人。把火上山尋牛去。眾愕然。一僧才出。師便低頭歸方丈。嘗舉居一切時不起妄念話。頌曰。草鞋踏遍江南雪。歸看廬山石上云。卻笑間身猶未老。尋梅幾度出松門。

寧波府雪竇石奇通云禪師

住靈鷲。上堂。僧問。如何是靈鷲境。師曰。秀峰齊插耳。曰如何是境中人。師曰。覿面案山橫。曰如何是目前事。師打曰。腦後薦取。乃曰。一二三四五六

【現代漢語翻譯】現代漢語譯本既同。因為什麼有利有害？濃妝艷抹也容易打扮出端莊美麗的女子，沒有錢就難以成為優秀的兒郎。立秋時節也感謝雨水的滋潤。上堂說法。三伏天火熱如雲，金風吹動，空氣清涼。荷花香氣飄散十里，家家戶戶在月光下搗衣。分明的已是清秋時節，明明才過去朱夏的節日。夏天和秋天如何區分？有智慧的人善於分辨。各位，這裡應該用什麼話，才能與此時此景相應呢？莫非是月色如水鋪滿大地，大雁的叫聲充滿秋天的天空嗎？算起來還隔著半個月的時間。莫非是秋風吹拂渭水，落葉飄滿長安嗎？眼前還沒有這樣的景象。到底應該怎麼說呢？恰好我這裡有一句，應時應節，不損害事物本來的意義，像鑄造古代的器物，熔化金屬一樣，是通上徹下的靈驗真言。只是各位，不要把它當作佛法來理解，也不要把它當作世俗的道理來理解。只要能至誠地聽受，想要領會天地同根，萬物一體的道理，又有什麼困難呢？於是合掌說：『易見龍王（容易見到的龍王），大易見龍王（非常容易見到的龍王），甘露連注龍王（降下甘露的龍王），毗疏其梨那龍王（一種龍王的名字）。』明白了嗎？山中沒有六月，一場雨就變成了秋天。開示大眾說：『有一個人三頭八臂，有一個人沒有背也沒有面。』一同來到天童寺門下，那麼，應該安頓哪一個呢？一天晚上進入佛堂，大叫道：『剛才欄中不見了牛，請各位，拿著火把上山尋找牛去！』眾人愕然。一個僧人剛要出去，禪師便低頭回到方丈。曾經舉『居一切時不起妄念』的話頭，並作頌說：『草鞋踏遍江南的雪地，回來觀看廬山石上的云。卻笑著說自己還未老，爲了尋梅幾次走出松樹林。』

寧波府雪竇石奇通云禪師

住持靈鷲寺。上堂說法。僧人問道：『什麼是靈鷲寺的境界？』禪師說：『秀麗的山峰像插在耳朵旁一樣。』僧人說：『什麼是境界中的人？』禪師說：『正對著面，案山橫在眼前。』僧人說：『什麼是目前的事？』禪師打了一下說：『從腦後去領會。』於是說：『一二三四五六…』

【English Translation】 English version They are the same. Why are there benefits and harms? It's easy to adorn a woman with makeup to make her look dignified and beautiful, but it's difficult to be a good man without money. We thank the rain at the Beginning of Autumn. Entering the hall for teaching. In the midst of the fiery clouds of the dog days, the golden wind stirs, and the air is cool. The fragrance of lotus flowers spreads for ten miles, and every household pounds clothes under the moonlight. It is clearly the season of clear autumn, and the festival of bright summer has just passed. How to distinguish between summer and autumn? The wise are good at discerning. Everyone, what words should be used here to correspond to this time and scene? Could it be that the moonlight is like water covering the earth, and the sound of geese fills the autumn sky? It's still half a month away. Could it be that the autumn wind blows the Wei River, and fallen leaves fill Chang'an? There is no such scene before our eyes. How should it be said after all? Fortunately, I have a saying here that is timely and seasonal, does not harm the original meaning of things, like casting ancient objects and melting metal, it is a efficacious true mantra that penetrates from top to bottom. It's just that everyone, do not understand it as Buddhist teachings, nor as worldly principles. As long as you can sincerely listen and receive, what difficulty is there in wanting to understand that heaven and earth share the same root, and all things are one? Then, he put his palms together and said: 'Easy to see Dragon King, Very easy to see Dragon King, Sweet dew continuously pours Dragon King, Vaisravana Dragon King.' Do you understand? There is no June in the mountains, and one rain turns into autumn. Instructing the assembly, he said: 'There is a person with three heads and eight arms, and there is a person with no back and no face.' They came to the gate of Tiantong Temple together, so which one should be settled? One night, entering the hall, he shouted: 'The ox has disappeared from the pen just now, please everyone, take torches and go up the mountain to find the ox!' The crowd was stunned. As soon as a monk was about to go out, the Chan master lowered his head and returned to his room. He once cited the topic of 'Not arising false thoughts at all times' and composed a verse saying: 'Straw sandals have traversed the snowy fields of Jiangnan, returning to watch the clouds on the rocks of Mount Lu. He laughs at himself for not being old yet, and has gone out of the pine forest several times to find plum blossoms.'

Zen Master Shiqi Tongyun of Xuedou Temple in Ningbo Prefecture

Residing at Lingjiu Temple. Entering the hall for teaching. A monk asked: 'What is the realm of Lingjiu Temple?' The Chan master said: 'The beautiful peaks are like inserted beside the ears.' The monk said: 'What is the person in the realm?' The Chan master said: 'Facing each other, the desk mountain lies in front of you.' The monk said: 'What is the matter at hand?' The Chan master struck him and said: 'Comprehend it from the back of your head.' Then he said: 'One two three four five six...'

七。逗到今朝是人日。春風驀面忽相逢。撲破鼻頭撞破額。靈鷲寺里。今日有齋。大眾開單展缽。拈匙放箸。則且置。祇如應時及節一句。作么生道。拈拄杖曰。泥牛起舞春悠悠。不風流處也風流。上堂。春山疊亂青。春水漾虛碧。寥寥天地間。獨立望何極。古德恁么說話。大似在孤峰頂上等個人來。且道。他要等個什麼人。以拄杖擊香幾曰。還委悉么。定光金地遙招手。智者江陵暗點頭。上堂。昨日火雲燒空。今朝陰生巖谷。天道何似不嘗人身。隨著反覆。或時夾背汗流。或時乾燥暴暴。分明不隔纖毫。直下好個訊息。且道。是何訊息。良久曰。無事此靜坐。一日似兩日。移雪竇。上堂。當陽一著。獨露無遮。八面玲瓏。十方軒豁。明眼作證。豈敢囊藏。直得瓊樓玉殿。百草頭上。全彰千丈報身。瓦礫堆邊。頓現塵塵爾剎剎爾。突出無位真人。發明現成公案。直饒三世諸佛。歷代老古錐到來。個個退身有分。正當恁么時如何。水歸大海波濤靜。云到蒼梧氣象閑。

嘉興府古南牧云通門禪師

嘗熟張氏子。二十歲。禮興福洞聞為師。初參博山。次參天童。童問。即今事作么生。師擬議。童便打。師禮拜。童向背上。筑一拳曰。汝若作打會。入地獄如箭射。自是發憤咨參。終成凝滯。後上天童。題萬松關偈

【現代漢語翻譯】現代漢語譯本：七、說到今天，真是人間好日子。春風拂面，忽然與春天相逢。撞破了鼻頭，撞破了額頭。靈鷲寺（Vulture Peak Monastery）里，今天有齋飯。大眾打開飯單，展開飯缽，拿起湯匙，放下筷子。這些且先放下。就如應時應節這一句，該怎麼說呢？拿起拄杖說：泥做的牛也跳起舞來，春意悠長。不風流的地方也變得風流起來。上堂說法。春天的山巒重疊繚亂，一片青翠。春天的水波盪漾，一片空虛碧綠。空曠的天地之間，獨自站立，望向遠方，有什麼盡頭呢？古德（ancient worthies）這樣說話，很像在孤峰頂上等人來。那麼，他要等什麼人呢？用拄杖敲擊香幾說：明白了嗎？定光佛（Dipamkara Buddha）在金地遙遙招手，智者大師（Zhiyi）在江陵暗暗點頭。上堂說法。昨天火紅的雲彩燒紅了天空，今天陰涼之氣在山巖峽谷中產生。天道好像沒有嘗過人身的滋味，隨著世事反覆無常。有時後背汗流浹背，有時乾燥得厲害。分明沒有隔著絲毫，直接就是一個好訊息。那麼，是什麼訊息呢？良久后說：無事就是最好的事，一天好像兩天一樣。移居雪竇寺（Xuedou Temple）。上堂說法。當陽一著，完全顯露，沒有遮掩。八面玲瓏，十方開闊。有眼力的人可以作證，哪裡敢藏著掖著。直接使得瓊樓玉殿，百草頭上，完全彰顯千丈報身（reward body）。瓦礫堆邊，頓時顯現塵塵剎剎。突出無位真人（True Man without Rank），發明現成公案（public case）。即使三世諸佛，歷代老古錐（experienced masters）到來，個個都要退避三舍。正在這個時候該怎麼辦呢？水歸大海，波濤平靜；云到蒼梧，氣象閒適。

嘉興府古南牧云通門禪師

是常熟張氏的兒子。二十歲時，拜興福寺的洞聞為師。最初參學博山，後來參學天童。天童問：現在這件事該怎麼做？禪師猶豫不決。天童就打了他。禪師禮拜。天童向他背上打了一拳，說：你如果以為捱打就能領會，下地獄就像箭一樣快。從此發憤參禪，最終陷入凝滯。後來到天童寺，題寫了萬松關的偈語。

【English Translation】 English version: 7. Speaking of today, it is truly a good day for humanity. The spring breeze caresses the face, suddenly encountering spring. It smashes the nose and breaks the forehead. In Lingjiu Temple (Vulture Peak Monastery), there is a vegetarian meal today. The assembly opens their meal tickets, unfolds their bowls, picks up spoons, and puts down chopsticks. Let's set these aside for now. As for the phrase 'in season and on time,' how should it be said? Picking up the staff, he says: The mud ox rises to dance, the spring is long and leisurely. Even where there is no romance, there is romance. Ascending the hall to preach. The spring mountains are layered and chaotic, a verdant green. The spring waters ripple, an empty emerald green. In the vastness of heaven and earth, standing alone, gazing into the distance, where is the end? The ancient worthies (ancient worthies) spoke like this, much like waiting for someone on the peak of a solitary mountain. So, who are they waiting for? Striking the incense table with the staff, he says: Do you understand? Dipamkara Buddha (Dipamkara Buddha) waves from afar in the golden land, Zhiyi (Zhiyi) nods secretly in Jiangling. Ascending the hall to preach. Yesterday, fiery clouds burned the sky, today, yin energy arises in the mountain valleys. It's as if the way of heaven has never tasted the human body, following the vicissitudes of the world. Sometimes the back is drenched in sweat, sometimes it is extremely dry. Clearly, without the slightest separation, there is directly good news. So, what is the news? After a long silence, he says: Nothing is the best thing, one day is like two days. Moving to Xuedou Temple (Xuedou Temple). Ascending the hall to preach. The single move at Dangyang is completely revealed, without concealment. It is exquisite on all sides, open in all directions. Those with discerning eyes can testify, how dare they hide it? Directly causing the jade towers and palaces, on the heads of all grasses, to fully manifest the thousand-foot reward body (reward body). Beside the piles of rubble, instantly appearing dust upon dust, realm upon realm. Highlighting the True Man without Rank (True Man without Rank), revealing the ready-made public case (public case). Even if the Buddhas of the three worlds, the experienced masters (experienced masters) of all ages arrive, each one must retreat. What should be done at this very moment? When water returns to the sea, the waves are calm; when clouds reach Cangwu, the atmosphere is serene.

Zen Master Munan Muyun Tongmen of Jiaxing Prefecture

Was the son of the Zhang family of Changshu. At the age of twenty, he took Dongwen of Xingfu Temple as his teacher. He first studied with Boshan, and later with Tiantong. Tiantong asked: What should be done about this matter now? The Zen master hesitated. Tiantong then struck him. The Zen master bowed. Tiantong struck him on the back, saying: If you think you can understand by being beaten, going to hell will be as fast as an arrow. From then on, he was determined to practice Zen, eventually falling into stagnation. Later, he went to Tiantong Temple and wrote a verse for Wansong Pass.

曰。古路松陰二十里長。過時誰覺骨清涼。童曰。何不道過時誰不骨清涼。師于言下。頓去所滯。作活眼泉偈。正當思索。偶右手于。左臂一觸。豁然契悟。住古南日。僧問。昔日臨濟初住院云。我欲於此建立黃檗宗旨。未審。如何是黃檗宗旨。師打曰。一棒血淋淋。曰今日或有問和尚。如何是天童宗旨。又作么生。師又打曰。再犯不容。僧禮拜。師復打曰。恩大難酬。師曰。也祇道得一半。問如何是學人安身立命處。師曰。摸取腳跟。問如何是黑豆未生芽。師曰。黑豆聻。僧無語。師曰。黑豆也未見。說甚生芽。問不生不滅是如何。師曰。好人不肯做定。要屎里臥。問天不能蓋。地不能載時如何。師曰。放下坐具看。曰恁么則天上天下。惟我獨尊。師曰。未到你在。曰彼既丈夫我亦爾。因甚未到學人。師曰。只恐不是玉。僧便禮拜曰。何須腦後用鉗錘。師休去。上堂。竺土大仙心。東西密相付。釋迦老子。說法四十九年。三百餘會。不說心便說性。達磨大師。從南天竺國來震旦。亦說直指人心見性成佛。及乎逗到老神光安心。又道。覓心了不可得。且道。誵訛在甚處。安心且置。年荒米貴。禪和子聚頭。一百二百。十字街頭石敢當。不知我先佛法門。陰翊王度。冷地不甘。昨夜奏上四天王宮。各各忿然大怒差了。飛

【現代漢語翻譯】現代漢語譯本問：古路松陰有二十里長，過了時節誰會覺得骨頭清涼？童子說：為什麼不說過了時節誰的骨頭不清涼？老師聽了這話，立刻去除了心中的滯礙，寫下了『活眼泉』的偈語。正在思索的時候，偶然右手觸碰到了左臂，豁然開悟。住在古南日的時候，有僧人問：從前臨濟禪師初到寺院時說，『我想要在這裡建立黃檗宗的宗旨。』請問，什麼是黃檗宗的宗旨？老師打了那僧人一下，說：『一棒下去血淋淋的。』僧人說：今天如果有人問和尚，什麼是天童宗的宗旨，又該怎麼說？老師又打了一下，說：『再犯不容。』僧人禮拜。老師又打了一下，說：『恩大難酬。』老師說：『也只能說對了一半。』問：什麼是學人安身立命的地方？老師說：『摸摸你的腳跟。』問：什麼是黑豆未生芽？老師說：『黑豆呢？』僧人無語。老師說：『黑豆都沒見過，說什麼生芽。』問：不生不滅是什麼？老師說：『好人不願意好好做，一定要在屎里睡覺。』問：天不能蓋，地不能載的時候怎麼樣？老師說：『放下坐具看看。』僧人說：『這樣說來，天上天下，唯我獨尊。』老師說：『還沒到你。』僧人說：『他既然是大丈夫，我也是這樣，為什麼還沒到我？』老師說：『只怕你不是玉。』僧人便禮拜說：『何須腦後用鉗錘。』老師休息去了。上堂說法：印度的大仙心法，東西方秘密地互相傳授。釋迦老子說法四十九年，三百多次法會，不說心卻說性。達磨大師從南天竺國來到震旦（中國的古稱），也說直指人心，見性成佛。等到他開導老神光（慧可）安心的時候，又說，『覓心了不可得。』且說，錯誤在哪裡？安心且放一邊，現在年成不好，米價昂貴，禪和子們聚在一起，一百兩百，像十字街頭的石敢當一樣。不知道我先佛的法門，暗中輔助王道，冷清的地方不甘心。昨夜奏告到四天王宮，各位天王都忿然大怒，差了飛

【English Translation】 English version Question: The ancient road has twenty 'li' (Chinese mile) of pine shade. When the time has passed, who feels the bones cool? The boy said: Why not say, when the time has passed, whose bones are not cool? Upon hearing these words, the master immediately removed the stagnation in his mind and composed the 'Living Spring' verse. While pondering, his right hand accidentally touched his left arm, and he suddenly attained enlightenment. While residing at Gu Nanri, a monk asked: In the past, when Linji (Rinzai) first arrived at the monastery, he said, 'I want to establish the Huangbo (Obaku) sect's principles here.' May I ask, what are the Huangbo sect's principles? The master struck the monk, saying: 'One blow, dripping with blood.' The monk said: If someone were to ask the abbot today, what are the Tiantong (Tendo) sect's principles, what would you say? The master struck again, saying: 'No further offenses allowed.' The monk bowed. The master struck again, saying: 'The kindness is too great to repay.' The master said: 'You've only spoken half of it.' Question: What is the place for a student to settle their body and establish their life? The master said: 'Feel for your heels.' Question: What is a black bean before it sprouts? The master said: 'The black bean?' The monk was speechless. The master said: 'You haven't even seen the black bean, what are you talking about sprouting?' Question: What is non-birth and non-death? The master said: 'Good people are unwilling to do good, insisting on sleeping in excrement.' Question: What happens when the sky cannot cover and the earth cannot bear? The master said: 'Put down your sitting cloth and look.' The monk said: 'In that case, above the heavens and below the heavens, I alone am honored.' The master said: 'It hasn't reached you yet.' The monk said: 'Since he is a great man, so am I. Why hasn't it reached me?' The master said: 'I fear you are not jade.' The monk then bowed, saying: 'Why use tongs and hammers behind the head?' The master went to rest. Ascending the hall to preach: The mind-dharma of the great sage of India is secretly transmitted between East and West. Shakyamuni Buddha preached for forty-nine years, in over three hundred assemblies, not speaking of mind but speaking of nature. Bodhidharma came from South India to 'Zhendan' (ancient name for China), also speaking of directly pointing to the human mind, seeing one's nature and becoming a Buddha. When he guided the old Shenguang (Huike) to pacify his mind, he also said, 'Seeking the mind, it is ultimately unattainable.' Tell me, where is the error? Setting aside pacifying the mind, the harvest is poor and rice is expensive. The Chan monks gather together, one hundred or two hundred, like stone guardians at the crossroads. They do not know that my former Buddha's Dharma subtly assists the king's way, and are unwilling to be in desolate places. Last night, I reported to the Four Heavenly Kings' palaces, and each of the Heavenly Kings was furious and dispatched flying

行夜叉。向四天下尋覓。凡是禪和子。俱要一時索取眼睛。驀拈拄杖。卓曰。正恁么時。還有避得者么。若知迴避不得。不妨因禍致福。若也眼𥉌眵地。復卓拄杖曰。謹白參玄人。光陰莫虛度。天童山掃塔上堂。太白峰頭。千差坐斷。清關橋下。一派常流。雖為列祖道場。固是先師重扶家業。山僧昔預此會。法乳親嘗。今日重來。墓木拱矣。可勝悽愴。雖然。須知恁么中不恁么。砂盆未破。堂構依然。幸我堂頭法兄。寅夕不倦。流慈於此方廣座上。劈開面門。放出先師形相。與諸人描邈。直得缽盂峰點頭。玲瓏巖起舞。正恁么時。敲唱雙行。主賓互換。且如何道得恰好底句。良久曰。妙舞會須夸遍拍。三臺須是大家催。

蘇州報恩寺浮石通賢禪師

平湖李氏子。十九離俗。歷扣真寂雲門。懵無入路乃偕同志。上鶯窠山掛搭。適閱傳燈。至尸在這裡。人向什處去。有省。述偈曰。一池蛙鼓夜喧喧。歷歷明明道口邊。通報五湖林下客。從今不必更加參。后謁天童。童問。薰風自南來。汝作么生會。師無對。連呈數偈。童俱曰。未在。一日入室。曰某甲會也。童曰。如何是汝會處。師曰。鷂子過新羅。覆呈偈曰。薰風自南來。殿閣生微涼。我今看破處。也只是尋常。童曰。不是不是。師曰。和尚自不是。禮拜而

【現代漢語翻譯】現代漢語譯本：行腳的夜叉（Yaksa，一種鬼神）。在四天下（Sumeru，佛教宇宙觀中的四大部洲）尋找。凡是參禪的和尚，都要一時奪取他們的眼睛。突然拿起拄杖，敲擊地面說：『正在這個時候，還有能躲避的嗎？』如果知道無法躲避，不妨因禍得福。如果也眼皮低垂，視力模糊。又敲擊拄杖說：『謹告各位參禪的人，光陰不要虛度。』天童山掃塔後上堂說法。太白峰頂，千差萬別都被截斷。清關橋下，一道水流長流不息。這裡雖是列祖的道場，確實是先師重新扶持的家業。山僧我過去也曾參與此盛會，親自品嚐過佛法的乳汁。今日重來，墓地的樹木已經合抱粗了，實在令人悲傷。雖然如此，要知道這樣之中又有不這樣的。砂盆雖然未破，寺廟的建築依然完好。幸好我的堂頭法兄，從早到晚不知疲倦，在此方廣座上施予慈悲，劈開面門，放出先師的形貌，與各位描繪。使得缽盂峰點頭，玲瓏巖起舞。正在這個時候，敲擊和歌唱同時進行，主客互相轉換。那麼，要如何說出恰到好處的句子呢？』良久后說：『美妙的舞蹈需要誇讚每一拍，三臺（指官位）需要大家來促成。』蘇州報恩寺的浮石通賢禪師是平湖李家的兒子，十九歲離開世俗。先後參訪真寂寺和雲門寺，卻始終找不到入門的途徑，於是和志同道合的人一起，到鶯窠山掛單。偶然閱讀《傳燈錄》，讀到『屍體在這裡，人到哪裡去了』時，有所領悟。於是作偈說：『一池蛙聲喧鬧的夜晚，歷歷分明就在道口邊。通報五湖四海的修行人，從今以後不必再增加參禪。』後來拜訪天童寺，天童禪師問：『薰風從南方吹來，你作何理解？』禪師沒有回答。連續呈上幾首偈，天童禪師都說：『還不到位。』一天進入方丈室，說：『我明白了。』天童禪師說：『你明白的是什麼？』禪師說：『鷂子飛過新羅。』又呈上偈說：『薰風從南方吹來，殿閣里生起微微的涼意。我如今看破的地方，也只是尋常。』天童禪師說：『不是，不是。』禪師說：『和尚您自己才不是。』於是禮拜而去。

【English Translation】 English version: A traveling Yaksa (a type of spirit). Searching in the four continents (Sumeru, the four major continents in Buddhist cosmology). All Chan monks are to have their eyes taken away at once. Suddenly, he raises his staff and strikes the ground, saying: 'At this very moment, is there anyone who can avoid it?' If you know you cannot avoid it, you might as well turn misfortune into blessing. If your eyelids are drooping and your vision is blurred. Again, he strikes the ground with his staff, saying: 'Respectfully informing all Chan practitioners, do not waste your time.' At Tiantong Mountain, after sweeping the pagoda, he ascends the hall to give a Dharma talk. At the peak of Mount Taibai, all differences are cut off. Beneath Qingguan Bridge, a stream flows continuously. Although this is the site of the ancestral masters, it is indeed the family business re-established by the former teacher. This mountain monk once participated in this gathering, personally tasting the milk of the Dharma. Returning today, the trees at the graveside are already thick, truly causing sorrow. However, know that within this 'suchness' there is 'non-suchness'. The sand basin is not broken, and the temple structure remains intact. Fortunately, my Dharma brother in the hall, tirelessly from morning till night, bestows compassion on this vast seat, splitting open the face and releasing the image of the former teacher, depicting it for everyone. Causing Bowl Peak to nod and Linglong Rock to dance. At this very moment, striking and singing proceed together, host and guest exchange roles. So, how can one speak the perfect phrase?' After a long pause, he says: 'The wonderful dance must be praised with every beat, the Three Terraces (referring to high official positions) must be urged on by everyone.' Chan Master Fushi Tongxian of Bao'en Temple in Suzhou Was the son of the Li family of Pinghu, who left the secular world at the age of nineteen. He visited Zhenji Temple and Yunmen Temple successively, but could not find a way in. So, together with like-minded people, he stayed at Yingke Mountain. He happened to read the 'Transmission of the Lamp' and, upon reading 'The corpse is here, where has the person gone?', he had an awakening. So, he composed a verse saying: 'A pond of frog drums, a noisy night, clearly and distinctly at the roadside. Announcing to the practitioners of the five lakes, from now on there is no need to add more Chan practice.' Later, he visited Tiantong Temple, and Chan Master Tiantong asked: 'The warm wind comes from the south, how do you understand it?' The Chan master did not answer. He presented several verses in succession, and Chan Master Tiantong said: 'Not yet.' One day, he entered the abbot's room and said: 'I understand.' Chan Master Tiantong said: 'What is it that you understand?' The Chan master said: 'A hawk flies over Silla.' He also presented a verse saying: 'The warm wind comes from the south, a slight coolness arises in the halls. The place I have now seen through is just ordinary.' Chan Master Tiantong said: 'No, no.' The Chan master said: 'The abbot himself is not.' Then he bowed and left.

出。住后。上堂。當陽顯露。更不囊藏。就體知歸。和聲揭示。黃鶴樓中吹玉笛。不墮宮商。江城五月落梅花。豈同春色。到恁么地。可謂知歸。若到青蓮門下。一點也用不著。且道。用個甚麼。拈拄杖曰。拄杖𨁝跳。上三十三天。筑著帝釋鼻孔。東海鯉魚。打一棒雨。似盆傾。若能恁么。滴水興波滔天作用。便是撒手懸崖。洞明大法底漢。已過關者。聞恁么舉。撩起便行。未過關者。聞恁么舉。且聽新青蓮為汝道破。良久曰。橫按鏌铘全正令。太平寰宇斬癡頑。僧問。牛頭未見四祖時如何。師曰。花園擺燕。曰見后如何。師曰。茅屋疏籬。問如何是西來意。師曰。風過樹頭搖。問如何是獨露無私一句。師曰。玉欄桿上石獅子。問久秘法音。請師一震。師曰。分明聽取。曰恁么則喧天震地去也。師曰。未是知音者。問如何是一。師曰。賊曰。某甲為何是賊。師曰。還要抱贓叫屈。問家親作祟是如何。師曰。祇要個護身符子。曰如何是護身符子。師曰。但恁么舉。問如何是第一義。師曰。戲論。曰如何是某甲戲論處。師曰。但有言說。都無實義。僧禮拜。師便喝。問如何是東塔境。師曰。殿後一溪水。門前角里街。曰如何是境中人。師曰。搖的搖。擺的擺。僧擬議。師曰。還我人境處來。僧無語。師便打。問某甲有百問

【現代漢語翻譯】現代漢語譯本：出。住持后。上堂說法。當陽（指完全顯露）顯露，更不囊藏（指隱藏）。就體知歸（指從本體上認識歸宿），和聲揭示。黃鶴樓中吹玉笛，不墮宮商（指不落俗套）。江城五月落梅花，豈同春色（指與春色不同）。到這種地步，可謂知歸。若到青蓮門下，一點也用不著。且道，用個什麼？拈起拄杖說：『拄杖𨁝跳，上三十三天（佛教用語，指欲界六天、色界十八天、無色界四天），筑著帝釋（Devanam Indra，佛教的守護神）鼻孔。東海鯉魚，打一棒雨，似盆傾。』若能這樣，滴水興波，滔天作用，便是撒手懸崖（比喻放手一搏），洞明大法（指佛教的根本教義）的漢子。已過關者，聞這樣舉動，撩起便行。未過關者，聞這樣舉動，且聽新青蓮為你道破。良久說：『橫按鏌铘（古代寶劍名）全正令，太平寰宇斬癡頑。』僧人問：『牛頭（Niutou，指牛頭山法融禪師）未見四祖（指禪宗四祖道信）時如何？』師父說：『花園擺燕。』說：『見后如何？』師父說：『茅屋疏籬。』問：『如何是西來意（Bodhidharma帶來的禪宗真意）？』師父說：『風過樹頭搖。』問：『如何是獨露無私一句？』師父說：『玉欄桿上石獅子。』問：『久秘法音（指深奧的佛法），請師父一震。』師父說：『分明聽取。』說：『這樣則喧天震地去也。』師父說：『未是知音者。』問：『如何是一？』師父說：『賊曰：某甲為何是賊？』師父說：『還要抱贓叫屈。』問：『家親作祟是如何？』師父說：『祇要個護身符子。』說：『如何是護身符子？』師父說：『但這樣舉。』問：『如何是第一義（Paramārtha，佛教用語，指最高的真理）？』師父說：『戲論。』說：『如何是某甲戲論處？』師父說：『但有言說，都無實義。』僧人禮拜。師父便喝。問：『如何是東塔境？』師父說：『殿後一溪水，門前角里街。』說：『如何是境中人？』師父說：『搖的搖，擺的擺。』僧人擬議。師父說：『還我人境處來。』僧人無語。師父便打。問：『某甲有百問』

【English Translation】 English version: Exiting. After residing [as abbot]. Ascending the hall. Directly and openly revealing, without concealing. Knowing the return from the essence, harmoniously disclosing. 'Playing the jade flute in the Yellow Crane Tower, not falling into conventional melodies.' 'Plum blossoms falling in the fifth month in Jiangcheng, how can they be the same as the colors of spring?' Reaching such a state, it can be said to be knowing the return. If arriving at the gate of Qinglian (Qinglian, refers to pure and undefiled place), not a bit is needed. Then tell me, what is used? Raising the staff, [the master] said: 'The staff leaps and jumps, ascending the thirty-three heavens (Trayastrimsa, a Buddhist cosmology term referring to the second heaven of the desire realm), striking the nose of Devānam Indra (Devanam Indra, the lord of the gods). The carp of the Eastern Sea, struck once, rains like a downpour.' If one can be like this, a drop of water raising waves, a tremendous function, then it is letting go on a precipice, a man who thoroughly understands the great Dharma (Dharma, the teachings of Buddhism). Those who have passed the barrier, hearing such an action, immediately depart. Those who have not passed the barrier, hearing such an action, then listen to the new Qinglian break it down for you. After a long while, [the master] said: 'Holding the Mo Ye (Mo Ye, an ancient sword) horizontally, fully enforcing the correct order, in the peaceful universe, cutting down ignorance and stubbornness.' A monk asked: 'How was Niutou (Niutou, refers to Fazong Chan Master of Niutou Mountain) before seeing the Fourth Patriarch (Fourth Patriarch, refers to Daoxin, the Fourth Patriarch of Chan Buddhism)?' The master said: 'The garden displays swallows.' [The monk] said: 'How is it after seeing [the Fourth Patriarch]?' The master said: 'A thatched hut with a sparse fence.' [The monk] asked: 'What is the meaning of the Bodhidharma's (Bodhidharma, the first patriarch of Chan Buddhism in China) coming from the West?' The master said: 'The wind shakes the top of the tree.' [The monk] asked: 'What is the single phrase of unique revelation without selfishness?' The master said: 'A stone lion on a jade railing.' [The monk] asked: 'The long-secret Dharma sound, please, Master, shake it.' The master said: 'Listen clearly.' [The monk] said: 'In that case, it will shake heaven and earth.' The master said: 'Not yet a connoisseur of sound.' [The monk] asked: 'What is one?' The master said: 'The thief says: Why am I a thief?' The master said: 'Still wanting to embrace the stolen goods and cry injustice.' [The monk] asked: 'How is it when family spirits cause trouble?' The master said: 'Just need a talisman.' [The monk] said: 'What is a talisman?' The master said: 'Just like this.' [The monk] asked: 'What is the First Truth (Paramārtha, the ultimate truth in Buddhism)?' The master said: 'Playful talk.' [The monk] said: 'What is my place of playful talk?' The master said: 'Whenever there is speech, there is no real meaning.' The monk prostrated. The master then shouted. [The monk] asked: 'What is the realm of the East Pagoda?' The master said: 'A stream behind the hall, a street in front of the gate.' [The monk] said: 'What is the person in the realm?' The master said: 'The one who shakes, shakes; the one who sways, sways.' The monk hesitated. The master said: 'Return to me the place of person and realm.' The monk was speechless. The master then struck [him]. [The monk] asked: 'I have a hundred questions'

。請師一句答。師曰。放汝三十棒。曰。過在什麼處。師曰。不識痛癢漢。問某甲昨日一問。今日請師答。師曰。不答。曰因甚不答。師曰。字經三寫。烏焉成馬。

寧波府天童林野通奇禪師

合州蔡氏子。十八披緇。即南遊研窮教典。久之。掩關當湖。忽接天童參禪。偈曰。一念未生前。試看底模樣。疑情猛發。一日失足墮樓。有悟入處。遂破關。參天童于吳門之清涼庵。隨童住育王。童上堂。舉世尊初生下地。便解指天指地。汝等諸人。猶向老僧。擬討甚麼碗。拽拄杖。下座打散。師自此全身脫落。一日將破碗入庫取油。童見曰。你為甚打破常住碗。師曰。不是。某打破底。童曰。為什麼在汝手裡。師曰。城門失火。殃及池魚。童曰。賠了碗去。師便展手。童休去。崇禎癸未。住通玄。次居棲真。后遷天童。上堂。皇恩廣庇。萬象光新。大地群情均蒙澤。及各適其適。各安其安。所謂一人端拱無為。萬物咸賴得所。且林下道人。將何報答。驀豎拂子曰。只將這柄無塵拂。祝讚吾皇萬萬春。上堂。舉丹霞訪忠國師。值睡次。乃問侍者。和尚在否。者曰。在即在。祇是不見客。霞曰。太深遠生。者曰。莫道上座佛眼也覷不見。霞曰。龍生龍子。鳳生鳳兒。國師睡起。者舉似。師打二十棒趁出。丹霞聞曰。

【現代漢語翻譯】現代漢語譯本：僧人問：『請和尚用一句話來回答。』禪師說：『打你三十棒。』僧人問：『錯在什麼地方？』禪師說：『是不知痛癢的人。』僧人問：『某甲昨天有一個問題，今天請和尚回答。』禪師說：『不回答。』僧人問：『為什麼不回答？』禪師說：『字經三次抄寫，烏鴉也能變成馬。』

寧波府天童林野通奇禪師

合州蔡氏之子，十八歲出家。隨即南遊，深入研究佛教經典。很久以後，在當湖閉關。忽然接觸到天童的禪法，作偈說：『一念未生前，試看底模樣。』疑情猛然爆發。一天失足從樓上摔下來，有所領悟，於是破關而出。在吳門的清涼庵參拜天童。跟隨天童住在育王寺。天童上堂說法，舉世尊（釋迦牟尼佛）初生下地，便能指天指地（表示唯我獨尊）。『你們這些人，還向老僧，想要討什麼碗？』拽起拄杖，下座打散（眾人）。禪師從此全身脫落（指開悟）。一天，禪師拿著破碗到庫房取油。天童看見說：『你為什麼打破常住的碗？』禪師說：『不是我打破的。』天童說：『為什麼在你的手裡？』禪師說：『城門失火，殃及池魚。』天童說：『賠了碗去。』禪師便伸出手。天童便作罷。崇禎癸未年，住持通玄寺，之後居住在棲真寺，後來遷到天童寺。上堂說法：『皇恩廣庇，萬象光新。大地群情均蒙澤，及各適其適，各安其安。所謂一人端拱無為，萬物咸賴得所。』那麼林下的道人，將用什麼來報答呢？猛然豎起拂子說：『只將這柄無塵拂，祝讚吾皇萬萬春。』上堂說法，舉丹霞（丹霞天然禪師）拜訪忠國師（國一禪師），正趕上國師睡覺。於是問侍者：『和尚在嗎？』侍者說：『在是在，只是不見客。』丹霞說：『太深遠了。』侍者說：『莫說上座（指丹霞）的佛眼也看不見。』丹霞說：『龍生龍子，鳳生鳳兒。』國師睡醒后，侍者把這件事告訴了他。國師打了侍者二十棒，把他趕了出去。丹霞聽后說：

【English Translation】 English version: A monk asked: 'Please, Master, answer with a single phrase.' The Master said: 'Give you thirty blows.' The monk asked: 'Where is the fault?' The Master said: 'Is a person who does not know pain.' A monk asked: 'Moujia (a humble way to refer to oneself) had a question yesterday; today, I ask the Master to answer.' The Master said: 'I will not answer.' The monk asked: 'Why will you not answer?' The Master said: 'A character written three times can turn a crow into a horse.'

Chan Master Tongqi of Linye, Tiantong Monastery, Ningbo Prefecture

A son of the Cai family of Hezhou, he became a monk at the age of eighteen. Immediately, he traveled south, deeply studying Buddhist scriptures. After a long time, he secluded himself at Danghu. Suddenly, he came into contact with Tiantong's Chan teachings, composing a verse: 'Before a single thought arises, try to see its original state.' Doubt arose intensely. One day, he accidentally fell from a building and had an awakening, so he broke his seclusion. He visited Tiantong at Qingliang Hermitage in Wumen. He followed Tiantong and stayed at Yuwang Monastery. Tiantong ascended the Dharma hall and cited the World-Honored One (Sakyamuni Buddha) at birth, pointing to the sky and the earth (indicating his uniqueness). 'All of you, still asking the old monk, what bowl do you want?' He grabbed his staff, descended from the seat, and scattered (the crowd). From then on, the Chan Master completely shed his skin (referring to enlightenment). One day, the Chan Master took a broken bowl to the storeroom to get oil. Tiantong saw it and said: 'Why did you break the monastery's bowl?' The Chan Master said: 'I didn't break it.' Tiantong said: 'Why is it in your hand?' The Chan Master said: 'When the city gate catches fire, the fish in the moat suffer.' Tiantong said: 'Pay for the bowl.' The Chan Master then extended his hand. Tiantong let it go. In the year Guiwei of the Chongzhen era, he became the abbot of Tongxuan Monastery, then resided at Qixhen Monastery, and later moved to Tiantong Monastery. Ascending the Dharma hall, he said: 'The Emperor's grace widely covers, all phenomena are renewed. All beings on earth are blessed, each adapting to their circumstances, each finding peace in their place. As it is said, one person sits upright and does nothing, and all things rely on him to find their place.' So, what will the Daoist under the forest use to repay this? Suddenly raising his whisk, he said: 'I will only use this dustless whisk to wish our Emperor ten thousand years of spring.' Ascending the Dharma hall, he cited Danxia (Danxia Tianran Chan Master) visiting National Teacher Zhong (National Teacher Yi Chan Master), just as the National Teacher was sleeping. So he asked the attendant: 'Is the Abbot in?' The attendant said: 'He is in, but he is not receiving guests.' Danxia said: 'Too profound.' The attendant said: 'Don't say that even the venerable one's (referring to Danxia) Buddha-eye cannot see him.' Danxia said: 'Dragons beget dragon sons, phoenixes beget phoenix daughters.' After the National Teacher woke up, the attendant told him about this. The National Teacher gave the attendant twenty blows and chased him out. Danxia heard this and said:

不謬為南陽國師。師曰。侍者瞠眼寐語。累他國師。寢食不安。丹霞雖解。就地埋人。殊不顧傍人看破。還有知他侍者吃棒丹霞吃驚底么。試道看。復頌曰。端居丈室獨安眠。不憶春花落檻前。可恨遊蜂胡亂弄。至今趕向草堤邊。僧擬禮拜。師曰。莫妄想。僧擬開口。師又曰。莫妄想。僧拂袖轉身。師曰。與么好笑。問禮拜的可是某甲否。師曰。汝問那個。僧進語。師一推曰。莫妄想。僧禮拜。師問僧崑崙曰。祇如毗嵐風一起。盡大地吹為微塵。崑崙在什麼處。僧擬議。師便打出。

磬山修禪師法嗣

鎮江府夾山林皋本豫禪師

初參雲門。次參博山。博曰。未入金籠貯。誰家野雀兒。師曰。鶴有九皋翀碧漢。馬無千里謾追風。博曰。運斤非郢。未免傷痕。師曰。祇如諸方。豎拂揚眉。又得甚麼邊事。博曰。片云橫海岳。樵子盡思歸。師曰。怪來巖下虎。特地暗驚人。便出參磬山。入室次。山曰。我疑汝不會廓侍者與華嚴相會因緣。師曰。不但和尚疑某甲。盡大地人疑某甲。山曰。盡大地人疑汝。則可莫使老僧疑你。師曰。恁么則某甲罪過。山曰。只如興化與旻德賓主四喝。化曰。適才若是別人三十棒。一棒也較不得。何故。為他會一喝不作一喝用。那裡是他會一喝不作一喝用處。師曰。放某甲別通

【現代漢語翻譯】現代漢語譯本：

不要胡亂地稱我為南陽國師（Nanyang Guoshi，唐代禪師）。禪師說：『侍者睜著眼睛說夢話，連累了其他國師，讓他們寢食難安。丹霞（Danxia，唐代禪師）雖然理解，卻就地埋人，一點也不顧及旁邊的人看破。還有誰知道他的侍者捱打，丹霞吃驚的緣由嗎？』試著說出來看。又作偈頌說：『端坐在丈室裡獨自安眠，不記得春花落在欄桿前。可恨的遊蜂胡亂地戲弄，至今還追趕向草堤邊。』僧人想要禮拜，禪師說：『不要妄想。』僧人想要開口，禪師又說：『不要妄想。』僧人拂袖轉身，禪師說：『這樣真好笑。』問：『禮拜的是某甲（mou jia，禪宗用語，指自己）嗎？』禪師說：『你問哪個？』僧人進言，禪師一推說：『不要妄想。』僧人禮拜。禪師問僧人崑崙（Kunlun，人名）說：『如果毗嵐風（Pilamfeng，佛教用語，指猛烈的風）一起，將整個大地都吹成微塵，崑崙在什麼地方？』僧人想要思量，禪師就打了他。

磬山修禪師（Qingshan Xiu Chanshi）的法嗣

鎮江府夾山林皋本豫禪師（Jiashan Lingao Benyu Chanshi）

起初參拜雲門（Yunmen，禪宗祖師），後來參拜博山（Boshan，禪宗祖師）。博山說：『還沒進入金籠子，是誰家的野雀兒？』禪師說：『鶴有九皋（jiugao，沼澤地）可以衝向碧漢（bihan，天空），馬沒有千里之能就不要徒勞追風。』博山說：『運斤（yun jin，揮動斧頭）不是郢（ying，地名），難免留下傷痕。』禪師說：『就像各方叢林，豎拂（shu fu，禪宗用具）揚眉，又有什麼特別的意義呢？』博山說：『一片云橫亙海岳，樵夫都想回家。』禪師說：『怪不得巖下的老虎，特別地暗中驚人。』於是就去參拜磬山（Qingshan）。進入室內后，磬山說：『我懷疑你不會廓侍者（Kuo Shizhe）與華嚴（Huayan，佛教經典）相會的因緣。』禪師說：『不只是和尚您懷疑我，整個大地的人都懷疑我。』磬山說：『整個大地的人懷疑你，還可以，不要讓老僧懷疑你。』禪師說：『這樣就是我的罪過了。』磬山說：『就像興化（Xinghua，禪宗祖師）與旻德（Min De，人名）賓主四喝，興化說：『剛才如果是別人，打三十棒，一棒也少不得。』為什麼？因為他會一喝卻不當作一喝用。哪裡是他會一喝卻不當作一喝用的地方？』禪師說：『放我另外通』

【English Translation】 English version:

Do not mistakenly call me Nanyang Guoshi (Nanyang Guoshi, a Chan master of the Tang Dynasty). The master said, 'The attendant is wide-eyed, talking in his sleep, implicating other national teachers, causing them to be unable to eat or sleep in peace. Although Danxia (Danxia, a Chan master of the Tang Dynasty) understood, he buried the person on the spot, not caring at all that others saw through it. Is there anyone who knows why his attendant was beaten and Danxia was surprised?' Try to say it. He then composed a verse, saying, 'Sitting upright in my room, I sleep peacefully alone, not remembering the spring flowers falling before the railing. Hateful are the wandering bees, messing around recklessly, still chasing after the grassy embankment.' A monk intended to bow, but the master said, 'Do not妄想 (wangxiang, delusion).' The monk intended to speak, but the master said again, 'Do not 妄想 (wangxiang, delusion).' The monk flicked his sleeves and turned away, and the master said, 'That's so funny.' He asked, 'Is the one bowing 某甲 (mou jia, a Chan term referring to oneself)?' The master said, 'Which one are you asking about?' The monk spoke further, and the master pushed him, saying, 'Do not 妄想 (wangxiang, delusion).' The monk bowed. The master asked the monk Kunlun (Kunlun, a personal name), 'If the Pilamfeng (Pilamfeng, a Buddhist term referring to a fierce wind) arises and blows the entire earth into dust, where is Kunlun?' The monk intended to contemplate, and the master struck him.

A Dharma heir of Chan Master Qingshan Xiu (Qingshan Xiu Chanshi)

Chan Master Jiashan Lingao Benyu (Jiashan Lingao Benyu Chanshi) of Zhenjiang Prefecture

He initially visited Yunmen (Yunmen, a Chan patriarch), and later visited Boshan (Boshan, a Chan patriarch). Boshan said, 'Before entering the golden cage, whose wild sparrow are you?' The master said, 'The crane has the nine marshes (jiugao, marshland) to soar into the blue sky (bihan, the sky), and the horse should not chase the wind in vain without the ability to travel a thousand miles.' Boshan said, 'Wielding the axe (yun jin, swinging an axe) is not Ying (ying, a place name), and scars are inevitable.' The master said, 'Like the monasteries everywhere, raising the whisk (shu fu, a Chan implement) and raising the eyebrows, what special meaning is there?' Boshan said, 'A cloud stretches across the sea and mountains, and the woodcutters all want to go home.' The master said, 'No wonder the tiger under the cliff is especially startling in the dark.' Then he went to visit Qingshan (Qingshan). Upon entering the room, Qingshan said, 'I suspect you do not understand the cause and condition of Attendant Kuo (Kuo Shizhe) meeting with the Avatamsaka (Huayan, a Buddhist scripture).' The master said, 'It is not only you, venerable monk, who suspects me, but everyone on earth suspects me.' Qingshan said, 'It is acceptable for everyone on earth to suspect you, but do not let this old monk suspect you.' The master said, 'Then that would be my fault.' Qingshan said, 'Like Xinghua (Xinghua, a Chan patriarch) and Min De (Min De, a personal name) with their four shouts as host and guest, Xinghua said, 'If it were someone else just now, thirty blows would be indispensable.' Why? Because he knows how to shout once but does not use it as one shout. Where is the place where he knows how to shout once but does not use it as one shout?'' The master said, 'Let me pass through separately.'

個訊息。山曰。不要下語。師遂頌曰。主賓相逢。縱奪作家。喝下從云見活蛇。棒頭突出通無犯豈作親承解撒砂。山然之。后開法石湫。過報恩謝法山。將如意付曰。此是。老僧四十年用不盡底。將去揩磨。不得有忘。師秉如意入堂曰。者個是堂上老人。為豫上座。作用不盡底公案。敢問。有同相證用者么。良久。擊板頭一下。便出。開山次。握枯藤謂侍者曰。此是曹家女。者曰。卻少謝家郎在。師曰。但得有女。何愁無郎。者曰。雖然。也要完全始得。師拈藤度與。者擬接。師擲下。笑曰。卻不相當。誕日上堂。天地與我同根。萬物與我一體。秋光遍界生。秋風從地起。拈起拄杖曰。山僧今日生也。遂放下曰。逢人切莫錯舉。晚參云。不透祖師關。休來到夾山。一步一吃攧。千難與萬難。這個且止。作么是行腳事。參示眾云。我這裡參禪。大似與汝等荔枝吃。去了殼。吃了肉。須還老僧核來始得。且道。殼作么生去。肉作么生吃。核作么生還得老僧。一僧才出禮拜。師便歸方丈。僧問。如何是大法源底。師豎拂子曰。會么。曰忽有人道。和尚也未徹在。又作么生。師曰。汝不是這等人。曰和尚因甚壓良為賤。師曰。從來得恁么慣。僧禮拜。僧辭。問或有人問某甲竹林佛法。如何抵對。師曰。一日惟擔兩度土。曰恁么

【現代漢語翻譯】現代漢語譯本有個訊息。石湫法山禪師說：『不要說話。』禪師於是作頌說：『主賓相逢，縱奪作家。喝下從云見活蛇，棒頭突出通無犯，豈作親承解撒砂。』法山禪師認可了他的說法。後來石湫法山禪師開法于石湫。經過報恩寺時，去感謝法山禪師，將如意交給他說：『這是老僧四十年也用不盡的，拿去擦拭，不要忘記。』石湫法山禪師拿著如意進入禪堂說：『這個是堂上老人，為豫上座，作用不盡的公案。』敢問，有共同相證用的人嗎？』良久，敲擊板頭一下，便走出禪堂。開山時，握著枯藤對侍者說：『這是曹家的女兒。』侍者說：『卻少了謝家的郎君。』石湫法山禪師說：『只要有女兒，何愁沒有郎君。』侍者說：『雖然如此，也要完全才行。』石湫法山禪師拿起枯藤遞給他，侍者要接，石湫法山禪師扔下枯藤，笑著說：『卻不相當。』誕辰日上堂，說：『天地與我同根，萬物與我一體。秋光遍界生，秋風從地起。』拿起拄杖說：『山僧今日生也。』於是放下拄杖說：『逢人切莫錯舉。』晚參時說：『不透祖師關，休來到夾山。一步一吃攧，千難與萬難。』這個且止，作么是行腳事？』參禪開示眾人說：『我這裡參禪，大似與你們荔枝吃，去了殼，吃了肉，須還老僧核來始得。』且道，殼作么生去？肉作么生吃？核作么生還得老僧？』一個僧人剛要出來禮拜，石湫法山禪師便回方丈。僧人問：『如何是大法源底？』石湫法山禪師豎起拂塵說：『會么？』僧人說：『忽有人說，和尚也未徹在，又作么生？』石湫法山禪師說：『你不是這等人。』僧人說：『和尚因甚壓良為賤？』石湫法山禪師說：『從來得恁么慣。』僧人禮拜。僧人告辭，問：『或有人問某甲竹林佛法，如何抵對？』石湫法山禪師說：『一日惟擔兩度土。』僧人說：『恁么。』

【English Translation】 English version There was a message. Shiqiu Fashan (Shiqiu Fashan: name of a Zen master) said, 'Do not speak.' The Zen master then composed a verse saying, 'Host and guest meet, seizing and releasing are the work of a master. Drinking, one sees a living snake from the clouds, the tip of the staff protrudes, penetrating without offense, how could it be a personal inheritance that scatters sand?' Fashan (Fashan: name of a Zen master) approved of his words. Later, Shiqiu Fashan (Shiqiu Fashan: name of a Zen master) established a monastery in Shiqiu. When passing by Baoen Temple, he went to thank Fashan (Fashan: name of a Zen master), handing him a ruyi (ruyi: a ceremonial scepter) and saying, 'This is what the old monk has used for forty years without exhausting it, take it and polish it, do not forget.' Shiqiu Fashan (Shiqiu Fashan: name of a Zen master) held the ruyi (ruyi: a ceremonial scepter) and entered the Zen hall, saying, 'This is the old man in the hall, for the seat of Yu, a koan (koan: a paradoxical anecdote or riddle) whose function is inexhaustible.' May I ask, is there anyone who can jointly verify its use?' After a long silence, he struck the head of the board once and then left the Zen hall. When establishing the monastery, he held a withered vine and said to the attendant, 'This is the daughter of the Cao family.' The attendant said, 'But there is a lack of the son of the Xie family.' Shiqiu Fashan (Shiqiu Fashan: name of a Zen master) said, 'As long as there is a daughter, why worry about not having a son?' The attendant said, 'Although that is so, it must be complete.' Shiqiu Fashan (Shiqiu Fashan: name of a Zen master) picked up the withered vine and handed it to him, the attendant was about to receive it, Shiqiu Fashan (Shiqiu Fashan: name of a Zen master) threw it down, laughing and saying, 'It is not suitable.' On his birthday, he ascended the hall, saying, 'Heaven and earth share the same root with me, all things are one body with me. The autumn light fills the world, the autumn wind rises from the ground.' Picking up his staff, he said, 'This mountain monk is born today.' Then he put down his staff and said, 'Do not mistakenly mention it to people.' During the evening meditation, he said, 'If you do not penetrate the barrier of the Patriarch, do not come to Jiashan. One step, one fall, a thousand difficulties and ten thousand hardships.' Let's stop here, what is the matter of walking?' Participating in Zen, he instructed the assembly, saying, 'My participation in Zen here is like giving you lychees to eat, removing the shell, eating the flesh, you must return the pit to the old monk.' Furthermore, how is the shell removed? How is the flesh eaten? How is the pit returned to the old monk?' As soon as a monk was about to come out to prostrate, Shiqiu Fashan (Shiqiu Fashan: name of a Zen master) returned to his room. A monk asked, 'What is the source of the great Dharma?' Shiqiu Fashan (Shiqiu Fashan: name of a Zen master) raised his whisk and said, 'Do you understand?' The monk said, 'If someone suddenly says that the abbot has not yet thoroughly understood, what then?' Shiqiu Fashan (Shiqiu Fashan: name of a Zen master) said, 'You are not that kind of person.' The monk said, 'Why does the abbot oppress the good and treat them as lowly?' Shiqiu Fashan (Shiqiu Fashan: name of a Zen master) said, 'I have always been accustomed to it.' The monk prostrated. The monk took his leave, asking, 'If someone asks me about the Bamboo Forest Buddha Dharma, how should I respond?' Shiqiu Fashan (Shiqiu Fashan: name of a Zen master) said, 'One day, only carry two loads of soil.' The monk said, 'Like that.'

則某甲竟往也。師直打出。復示偈曰。竹林寺里無佛法。一日惟擔兩度土。分付諸方禪學人。輕輕莫到夾山路。

湖州報恩玉林通琇禪師

蓉城楊氏子。澄江請磬山。不赴。師破關來見。叉手曰。狂兒國土。父不容過。者個峰頭。還是老漢住處么。山曰。你且站下腳。我與汝道。師掀倒香案。便出。山高聲曰。將拄杖來。師遙應曰。劍去久矣。住后。上堂。有一句子。河沙剎土三世諸佛。不能說。西干東震歷代祖師。不能說。天下善知識。不能說。先師亦未曾說。琇上座。今日既居此位。為眾分明舉似去也。良久曰。元正啟祚。萬象咸亨。上堂。眾競出問話畢。師曰。欲釣鯨鯢澄巨浸。卻嗟蛙步滯泥沙。擲拄杖。下座。上堂。有一人。佛之一字。素不喜聞。唸佛一聲。漱口三日。有一人。見佛歡喜。禮拜讚歎。種種供養。二人同到報恩來。且道。留那一個即是。有般漢。便道。功德天黑暗女。有智主人。二俱不受。正好捉來。朝打三千。暮打八百。何故。大海若不納。百川應倒流。僧問。和尚昔年見處如何。師曰。路逢劍客須呈劍。曰即今日用事如何。師曰。不遇詩人莫獻詩。問㘞地一聲時如何。師曰。慚惶殺人。問德山入門便棒。臨濟入門便喝。未審。過在什麼處。師曰。咬人屎橛。不是好狗。問某甲

【現代漢語翻譯】現代漢語譯本：於是這個人（某甲）竟然去了。老師（師）直接把他打出去了。又展示了一首偈語說：『竹林寺里沒有佛法，一天只是挑兩趟土。告訴各地的禪學之人，輕輕地不要到夾山那條路上去。』

湖州報恩寺的玉林通琇禪師

蓉城（成都）楊家的兒子。到澄江請磬山禪師出山，磬山禪師沒有答應。通琇禪師於是破關來拜見。叉手說道：『像我這樣的狂妄之徒來到您的國土，父親（指磬山禪師）難道不應該容許我通過嗎？這個峰頭，還是老漢（指磬山禪師自己）居住的地方嗎？』磬山禪師說：『你先站穩腳跟，我來告訴你。』通琇禪師掀翻了香案，就走了。磬山禪師高聲說：『把我的拄杖拿來！』通琇禪師遙遙應道：『劍已經離開了很久了。』

住持報恩寺后，通琇禪師上堂說法：『有一句話，河沙數剎土和三世諸佛都不能說，西干（印度）和東震（中國）的歷代祖師都不能說，天下的善知識都不能說，先師（指磬山禪師）也未曾說過。我通琇今天既然坐在這個位置上，就為大家分明地舉出來。』良久，說道：『元正啟祚，萬象咸亨。』

上堂說法時，眾僧爭先恐後地出來問話完畢后，通琇禪師說：『想要釣起鯨魚來澄清巨大的水域，卻可嘆像青蛙一樣在泥沙中滯留。』說完，扔掉拄杖，走下座位。

上堂說法時，通琇禪師說：『有一個人，對於『佛』這個字，向來不喜歡聽，唸一聲佛，就要漱口三天。有一個人，見到佛就歡喜，禮拜讚歎，用種種東西供養。這兩個人一同來到報恩寺，那麼，留下哪一個呢？』有些人就說：『功德天和黑暗女，有智慧的主人，兩個都不接受。』正好把他們捉來，早上打三千，晚上打八百。為什麼呢？大海如果不容納百川，百川就應該倒流。』

有僧人問：『和尚您往年見解如何？』通琇禪師說：『路上遇到劍客就要呈上劍。』僧人說：『那麼今天用事如何？』通琇禪師說：『不遇到詩人就不要獻詩。』問：『㘞地一聲時如何？』通琇禪師說：『慚愧得要死。』問：『德山禪師入門就打，臨濟禪師入門就喝，不知道他們的過錯在哪裡？』通琇禪師說：『咬人的屎橛，不是好狗。』問：『某甲（某人）

【English Translation】 English version: Then this person (Moujia) actually went. The master (Shi) directly struck him out. He further showed a verse, saying: 'In the bamboo forest temple, there is no Buddha-dharma; one only carries two loads of soil a day. Tell all the Chan learners everywhere, gently do not go to the road of Jiashan.'

Chan Master Yulin Tongxiu of Baoen Temple in Huzhou

The son of the Yang family in Rongcheng (Chengdu). He invited Chan Master Qingshan of Chengjiang to come out of the mountain, but Chan Master Qingshan did not agree. Tongxiu Chan Master then broke through the barrier to meet him. With his hands folded, he said, 'A madman like me has come to your land; shouldn't the father (referring to Chan Master Qingshan) allow me to pass? Is this peak still the place where the old man (referring to Chan Master Qingshan himself) resides?' Chan Master Qingshan said, 'First, stand firm, and I will tell you.' Tongxiu Chan Master overturned the incense table and left. Chan Master Qingshan shouted loudly, 'Bring my staff!' Tongxiu Chan Master responded from afar, 'The sword has been gone for a long time.'

After residing at Baoen Temple, Chan Master Tongxiu ascended the hall to preach: 'There is a saying that the Buddhas of the countless lands and the three times cannot say, the ancestral masters of Xigan (India) and Dongzhen (China) cannot say, the good teachers of the world cannot say, and the former master (referring to Chan Master Qingshan) has never said. Since I, Tongxiu, am sitting in this position today, I will clearly present it to everyone.' After a long silence, he said, 'Yuanzheng starts the year, and all things are prosperous.'

When ascending the hall to preach, after the monks rushed to ask questions, Chan Master Tongxiu said, 'Wanting to fish for whales to clear the vast waters, one laments being stuck in the mud like a frog.' After speaking, he threw away his staff and stepped down from the seat.

When ascending the hall to preach, Chan Master Tongxiu said, 'There is a person who has never liked to hear the word 'Buddha'; after reciting the name of Buddha once, he must rinse his mouth for three days. There is a person who rejoices upon seeing the Buddha, prostrates and praises, and makes various offerings. These two people come to Baoen Temple together, so which one should be kept?' Some people say, 'The goddess of merit and the dark woman, the wise master accepts neither.' It is best to catch them, beat them three thousand times in the morning and eight hundred times in the evening. Why? If the sea does not accept hundreds of rivers, the hundreds of rivers should flow backward.'

A monk asked, 'What was your understanding in the past, Master?' Chan Master Tongxiu said, 'When meeting a swordsman on the road, one must present one's sword.' The monk said, 'Then how is it used today?' Chan Master Tongxiu said, 'Do not offer poetry if you do not meet a poet.' Asked, 'What about the sound of '㘞'?' Chan Master Tongxiu said, 'Ashamed to death.' Asked, 'Master Deshan hits upon entering, and Master Linji shouts upon entering. I wonder where their fault lies?' Chan Master Tongxiu said, 'A shit-stirring stick that bites people is not a good dog.' Asked, 'Moujia (someone)'

特來禮拜和尚。師曰。卻值和尚不在。僧擬議。師便喝。問如何是定。師曰。顛顛倒倒。曰如何是慧。師曰。愚愚癡癡。曰如何是定慧總持。師曰。又顛倒又愚癡。問如何是臨濟宗。師曰。耀古騰今。曰如何是雲門宗。師曰。普天匝地。曰如何是曹洞宗。師曰。家風綿密。曰如何是溈仰宗。師曰。父子作家。曰如何是法眼宗。師曰。進前來與汝道。曰打破砂盆透底去也。師曰。與汝三十拄杖。

杭州理安箬庵通問禪師

吳江俞氏子。參磬山。看父母未生前話。久無入處。一日聞風聲。驀然慶快。呈偈曰。千玄萬妙隔重重。個里無私總不容。一種沒絃琴上曲。寒崖吹落五更風。山曰。玄妙即不問。汝如何是不隔底句。師擬對。山便打退。入室次。山曰。不得燒卻眉毛。師便喝。山曰。燒卻了也。師轉身曰。看這老漢一場敗闕。便出。住后示眾。僧問。如何是奪人不奪境。師曰。藏盡楚天月。唯存漢地星。曰如何是奪境不奪人。師曰。花落亂流稀。村翁坐遲暮。曰如何是人境兩俱奪。師曰。干戈既息狼煙少。誰唱江南折柳辭。曰如何是人境俱不奪。師曰。拍手向君開笑靨。大家齊唱木蘭舟。問四眾臨筵。乞師垂示。師曰。雨過青山翠欲流。曰與么則大眾沾恩。學人禮謝去也。師曰。今日好天晴僧喝。師曰。驢

【現代漢語翻譯】現代漢語譯本（一位）僧人特來禮拜和尚。（禪）師說：『（你來得不巧，）恰好和尚不在。』僧人正要思量（這句話的含義），（禪）師便喝斥（他）。（僧人）問：『什麼是定（Samadhi，專注）？』（禪）師說：『顛顛倒倒。』（僧人）說：『什麼是慧（Prajna，智慧）？』（禪）師說：『愚愚癡癡。』（僧人）說：『什麼是定慧總持（Samadhi-prajna Samuccaya，定慧雙修）？』（禪）師說：『又顛倒又愚癡。』（僧人）問：『什麼是臨濟宗（Linji school of Chan Buddhism）？』（禪）師說：『耀古騰今。』（僧人）說：『什麼是雲門宗（Yunmen school of Chan Buddhism）？』（禪）師說：『普天匝地。』（僧人）說：『什麼是曹洞宗（Caodong school of Chan Buddhism）？』（禪）師說：『家風綿密。』（僧人）說：『什麼是溈仰宗（Weiyang school of Chan Buddhism）？』（禪）師說：『父子作家。』（僧人）說：『什麼是法眼宗（Fayan school of Chan Buddhism）？』（禪）師說：『進前來與汝道。』（僧人）說：『打破砂盆透底去也。』（禪）師說：『與汝三十拄杖。』

杭州理安箬庵通問禪師

吳江俞氏之子。參拜磬山（禪師）。參看『父母未生前』的話頭。很久沒有領悟。一日聽到風聲，忽然感到慶幸和暢快。呈上偈語說：『千玄萬妙隔重重，個里無私總不容。一種沒絃琴上曲，寒崖吹落五更風。』磬山（禪師）說：『玄妙暫且不問，你如何是不隔底句？』（通問禪）師正要回答，磬山（禪師）便打退了他。進入室內后，磬山（禪師）說：『不得燒卻眉毛。』（通問禪）師便喝斥（磬山禪師）。磬山（禪師）說：『燒卻了也。』（通問禪）師轉身說：『看這老漢一場敗闕。』便離開了。住持寺院後向大眾開示。僧人問：『如何是奪人不奪境？』（禪）師說：『藏盡楚天月，唯存漢地星。』（僧人）說：『如何是奪境不奪人？』（禪）師說：『花落亂流稀，村翁坐遲暮。』（僧人）說：『如何是人境兩俱奪？』（禪）師說：『干戈既息狼煙少，誰唱江南折柳辭。』（僧人）說：『如何是人境俱不奪？』（禪）師說：『拍手向君開笑靨，大家齊唱木蘭舟。』（禪）師問：『四眾臨筵，乞師垂示。』（禪）師說：『雨過青山翠欲流。』（僧人）說：『與么則大眾沾恩，學人禮謝去也。』（禪）師說：『今日好天晴。』僧人喝斥。（禪）師說：『驢。』

【English Translation】 English version A monk came specifically to pay respects to the Abbot. The Master said, 'It just so happens the Abbot is not here.' The monk hesitated. The Master then shouted. (The monk) asked, 'What is Samadhi (定, concentration)?' The Master said, 'Upside down and backwards.' (The monk) said, 'What is Prajna (慧, wisdom)?' The Master said, 'Foolish and idiotic.' (The monk) said, 'What is Samadhi-prajna Samuccaya (定慧總持, the simultaneous cultivation of Samadhi and Prajna)?' The Master said, 'Again, upside down and foolish.' (The monk) asked, 'What is the Linji school (臨濟宗, Linji school of Chan Buddhism)?' The Master said, 'Illuminating the past and transcending the present.' (The monk) said, 'What is the Yunmen school (雲門宗, Yunmen school of Chan Buddhism)?' The Master said, 'Covering the entire universe.' (The monk) said, 'What is the Caodong school (曹洞宗, Caodong school of Chan Buddhism)?' The Master said, 'The family tradition is meticulous.' (The monk) said, 'What is the Weiyang school (溈仰宗, Weiyang school of Chan Buddhism)?' The Master said, 'Father and son creating the work.' (The monk) said, 'What is the Fayan school (法眼宗, Fayan school of Chan Buddhism)?' The Master said, 'Come forward and I will tell you.' (The monk) said, 'Breaking the clay pot, going through to the bottom.' The Master said, 'I give you thirty blows of the staff.'

Chan Master Ruo'an Tongwen of Li'an in Hangzhou

The son of the Yu family of Wujiang. He visited Mount Qing and contemplated the 'before parents were born' koan. For a long time, he had no entry point. One day, hearing the sound of the wind, he suddenly felt joyful and relieved. He presented a verse saying, 'Thousands of mysteries and myriad wonders are separated by layers, in this place there is no selfishness, nothing is allowed. A kind of melody on a stringless zither, blown from the cold cliff in the fifth watch of the night.' (Zen Master) Qingshan said, 'The mysteries and wonders I will not ask about, how is it that you are not separated from the bottom line?' The Master was about to answer, but (Zen Master) Qingshan struck him back. Entering the room next, (Zen Master) Qingshan said, 'You must not burn off your eyebrows.' The Master then shouted. (Zen Master) Qingshan said, 'They are already burned off.' The Master turned around and said, 'Look at this old man's complete failure.' Then he left. After residing in the monastery, he addressed the assembly. A monk asked, 'What is seizing the person but not seizing the environment?' The Master said, 'Hiding all the moon of Chu, only preserving the stars of Han.' (The monk) said, 'What is seizing the environment but not seizing the person?' The Master said, 'Flowers fall, turbulent currents are sparse, the village elder sits late into the evening.' (The monk) said, 'What is seizing both person and environment?' The Master said, 'Weapons of war have ceased, the smoke of war is little, who sings the parting willow song of Jiangnan?' (The monk) said, 'What is not seizing either person or environment?' The Master said, 'Clapping hands, I open a smiling face to you, everyone sings the Mulan boat together.' (The Master) asked, 'The four assemblies are at the feast, I beg the Master to give instructions.' The Master said, 'After the rain, the green mountains are so green they seem to flow.' (The monk) said, 'If that is so, then the assembly receives grace, the student bows and takes his leave.' The Master said, 'Today is a good sunny day.' The monk shouted. The Master said, 'Donkey.'

鳴馬嘶作甚麼。乃曰。既隆釋種。須紹門風。諦審先宗。是何標格。莫似而今長養無明。縱肆習氣。隨群逐隊。全不忖思也。須自發大勇猛。起大精進。拋卻從前惡知惡解。翻來覆去看道。畢竟是個什麼道理。忽然啐地折爆地斷。始信此事不從人得。且道。不從人得時如何。一夜落花雨。滿溪流水香。示眾。堂堂密密。密密堂堂。覿面不識。舉目全彰。枯木巖前休蹉過。白雲堆里好風光。豎拂曰。一夜寒梅滿院香。示眾。千林霧隱。霪雨晦冥。云鎖柴門。苔連石幾。虛堂闃寂。冷淡自知。一段家風。阿誰相委。良久。豎拂子曰。今古長如白練飛。一條界破青山色。問如何是理安境。師曰。一團空翠煙雲繞。曰如何是境中人。師曰。坐立儼然。曰如何是人中意。師拈拄杖曰。與你二十棒。僧繞一匝。師曰。門外打之繞。問大悲千眼。阿那個是正眼。師曰。急水灘頭下釣絲。問冬裘夏葛。各自知時。不掛寸絲底人。如何過活。師曰。拄杖不在苕帚柄。聊與三十。問雲門放洞山三頓棒。畢竟有吃棒分。無吃棒分。師呵呵大笑曰。雪上加霜。師噓一聲曰。明眼人前。休得錯舉。

南嶽隱身巖山茨通際禪師

磬山問。如何是就理藏鋒。師曰。梁皇殿上道不識。曰如何是就事藏鋒。師曰。今朝雨落地不幹。曰如何是理

【現代漢語翻譯】現代漢語譯本：問：馬嘶鳴是爲了什麼？答：既然繼承了釋迦牟尼的佛種，就必須繼承宗門的風範。仔細審視先輩的宗旨，是怎樣的標準和格局？不要像現在這樣增長無明（avidyā，對事物真相的迷惑），放縱習氣，隨波逐流，完全不加思考。必須自己發起大勇猛心，生起大精進心，拋棄從前的錯誤知見，反覆探究『道』，究竟是個什麼道理？忽然『啐』地一聲，『折爆』一聲，徹底斷絕，才相信這件事不是從別人那裡得來的。問：不從別人那裡得來時，會是怎樣？答：一夜落花如雨，滿溪流水飄香。師父開示：堂堂正正，嚴密細緻；面對面卻不認識，抬眼看卻完全彰顯。不要在枯木巖前錯過，白雲堆里風光正好。師父豎起拂塵說：一夜寒冷的梅花，滿院飄香。師父開示：千林被霧氣遮蔽，連綿的陰雨使天地昏暗。雲霧鎖住柴門，青苔蔓延到石桌。空曠的禪堂寂靜無聲，冷清的滋味自己知道。這段家風，有誰能理解？良久，師父豎起拂塵說：自古至今，（瀑布）像白色的綢帶飛舞，一條（瀑布）將青山的顏色分割開來。問：如何是理安境？答：一團空明的翠色被煙雲環繞。問：如何是境中人？答：端坐站立，莊嚴肅穆。問：如何是人中意？師父拿起拄杖說：給你二十棒。僧人繞了一圈。師父說：在門外打你，讓你繞圈子。問：大悲千眼（Mahākaruṇā，觀世音菩薩的別稱），哪一個是正眼？答：在湍急的河灘上下釣絲。問：冬天的棉襖，夏天的葛衣，各自知道時節。不掛一絲一毫的人，如何生活？答：拄杖不在笤帚把上，姑且給你三十（棒）。問：雲門（Yunmen，禪宗大師）放洞山（Dongshan，禪宗大師）三頓棒，究竟是有吃棒的緣分，還是沒有吃棒的緣分？師父呵呵大笑說：雪上加霜。師父噓了一聲說：在明眼人面前，不要錯誤地舉動。

南嶽隱身巖山茨通際禪師磬山問：如何是就理藏鋒？答：梁皇殿上（Liang Huang Dian，寺廟名）說不認識。問：如何是就事藏鋒？答：今天下雨，落在地上不會幹。問：如何是理？

【English Translation】 English version: What does the horse neigh for? Answer: Since the seed of Śākya (釋迦, referring to Śākyamuni Buddha) is flourishing, it is necessary to inherit the style of the school. Carefully examine the principles of the predecessors. What are its standards and patterns? Don't be like the present, nurturing ignorance (avidyā, 無明), indulging in habitual tendencies, following the crowd, without any consideration. You must arouse great courage and generate great diligence, abandon previous wrong knowledge and understanding, and repeatedly explore the 'Dao' (道, the Way), what is it after all? Suddenly, with a 'tsui' sound, a 'zhe bao' sound, completely cut it off, and then you will believe that this matter is not obtained from others. Question: What is it like when it is not obtained from others? Answer: Overnight, falling flowers like rain, the stream is full of fragrant flowing water. The master instructed: Dignified and meticulous, meticulous and dignified; face to face but not recognized, raising your eyes and it is fully revealed. Don't miss it in front of the withered tree rock, the scenery is beautiful in the white cloud pile. The master raised the whisk and said: Overnight, the cold plum blossoms fill the courtyard with fragrance. The master instructed: Thousands of forests are hidden in mist, continuous rain makes the sky dark. Clouds lock the wooden door, moss connects the stone table. The empty hall is quiet and silent, the coldness is known to oneself. Who can understand this family style? After a long time, the master raised the whisk and said: From ancient times to the present, (the waterfall) flies like a white silk ribbon, a (waterfall) divides the color of the green mountains. Question: What is the Li'an realm (理安境)? Answer: A cluster of empty emerald green is surrounded by smoke and clouds. Question: What is the person in the realm? Answer: Sitting and standing solemnly. Question: What is the intention of the person? The master picked up the staff and said: I'll give you twenty blows. The monk circled once. The master said: Beat you outside the door, let you circle around. Question: Of the thousand eyes of Great Compassion (Mahākaruṇā, 大悲, another name for Avalokiteśvara Bodhisattva), which one is the true eye? Answer: Lower the fishing line on the rapid beach. Question: Winter fur coats and summer linen clothes, each knows the season. How does a person who doesn't hang on to a single thread live? Answer: The staff is not on the broom handle, I'll give you thirty (blows) for now. Question: Yunmen (雲門, a Chan master) gave Dongshan (洞山, a Chan master) three blows, is there ultimately a share to be beaten, or is there no share to be beaten? The master laughed heartily and said: Adding frost to snow. The master sighed and said: In front of clear-eyed people, don't make mistakes.

Nanyue Yinshen Rock Shanci Tongji Chan Master Qingshan asked: What is hiding the sharpness in accordance with principle? Answer: In Liang Huang Hall (梁皇殿, name of a temple), it is said that they don't recognize it. Question: What is hiding the sharpness in accordance with the matter? Answer: Today it is raining, and it won't dry when it falls on the ground. Question: What is principle?

事俱藏鋒。師曰。行不出戶。坐不當軒。曰如何是俱不涉理事藏鋒。師曰。八角磨盤空里走。

五燈嚴統卷第二十四卍新續藏第 81 冊 No. 1568 五燈嚴統(第10卷-第25卷)

五燈嚴統卷第二十五

曹洞宗

青原下三十五世

大覺念禪師法嗣

紹興府雲門顯聖寺湛然圓澄禪師

會稽夏氏子。家貧為郵卒。傳符逾期懼受辱。走投隱峰。執役。后謁妙峰剃落。充凈頭三載。一日憶乾峰示眾。舉一不得舉二話。遂大發明。作頌曰。舉一舉二別端倪個。里元無是與非。雪曲調高人會少。獨許韶陽和得齊。二老何曾動舌。諸方浪自攢眉。擬議鷂過新羅。刻舟求劍元迷。詣云棲。棲舉高峰海底泥牛話。師推出傍僧曰。大眾證明。棲頷之。萬曆辛卯。值大覺念至越。師趨呈所見求證。念問。止風圖向青山近。越王城傍滄海遙時如何。師曰。月穿潭底破。波斯不展眉。又問。洞上宗旨。師呈偈曰。五位君臣切要知。箇中何必待思惟。石女慣弄無針線。木偶能提化外機。井底紅塵騰藹藹。山頭白浪滾飛飛。誕生本是無功用。不覺天然得帝畿。念以為當家種草。遂印可之。住後上堂。朔風凜凜正隆冬。葉落園林露本容。凋盡繁柯真實在。何必慇勤問主翁。物理循復。

【現代漢語翻譯】現代漢語譯本事俱藏鋒：學僧問：『如何是事俱藏鋒？』禪師說：『行不出戶，坐不當軒。』學僧問：『如何是俱不涉理事藏鋒？』禪師說：『八角磨盤空里走。』

五燈嚴統卷第二十四

五燈嚴統卷第二十五

曹洞宗

青原下三十五世

大覺念禪師法嗣

紹興府雲門顯聖寺湛然圓澄禪師

會稽夏氏之子。家境貧寒，做郵差為生。因傳遞符信逾期，害怕受到責罰，便投奔隱峰，在那裡做雜役。後來拜見妙峰禪師剃度出家，做了三年凈頭（負責僧人理髮）。一日，回憶起乾峰禪師的開示，『舉一不得舉二』這句話，於是大徹大悟。作頌說：『舉一舉二別端倪，個里元無是與非。雪曲調高人會少，獨許韶陽和得齊。二老何曾動舌，諸方浪自攢眉。擬議鷂過新羅，刻舟求劍元迷。』之後前往云棲。云棲禪師舉高峰禪師『海底泥牛』的話來考較他。湛然圓澄禪師推出旁邊的一位僧人說：『大眾證明。』云棲禪師點頭認可。萬曆辛卯年，適逢大覺念禪師來到越地，湛然圓澄禪師趕緊呈上自己的見解，請求印證。大覺念禪師問：『止風圖向青山近，越王城傍滄海遙時如何？』湛然圓澄禪師回答說：『月穿潭底破，波斯不展眉。』大覺念禪師又問：『洞上宗旨如何？』湛然圓澄禪師呈上一偈說：『五位君臣切要知，箇中何必待思惟。石女慣弄無針線，木偶能提化外機。井底紅塵騰藹藹，山頭白浪滾飛飛。誕生本是無功用，不覺天然得帝畿。』大覺念禪師認為他是曹洞宗的後起之秀，於是認可了他。湛然圓澄禪師住持寺院後上堂說法：『朔風凜凜正隆冬，葉落園林露本容。凋盡繁柯真實在，何必慇勤問主翁。物理循復。』

【English Translation】 English version A student asked: 'What is 'all matters concealing sharpness'?' The Master (禪師, Chán Master) said: 'Walking, not going out the door; sitting, not facing the veranda.' The student asked: 'What is 'concealing sharpness without involving affairs and principles'?' The Master said: 'An octagonal millstone runs in the empty sky.'

Volume 24 of the Wudeng Yantong (五燈嚴統, Comprehensive Record of the Five Lamps)

Volume 25 of the Wudeng Yantong

Caodong (曹洞宗, Sōtō Zen) School

35th Generation under Qingyuan (青原, a Zen master)

Dajue Nian (大覺念, a Zen master) Dharma Successor

Chan Master Zhanran Yuancheng (湛然圓澄, a Zen master) of Yunmen Xiansheng Temple (雲門顯聖寺, a temple) in Shaoxing Prefecture (紹興府, a prefecture)

He was a son of the Xia family from Kuaiji (會稽, a place name). His family was poor, and he worked as a postal courier. Fearing punishment for delivering the talisman late, he fled to Yin Feng (隱峰, a place name) and worked there as a servant. Later, he visited Miaofeng (妙峰, a Zen master) and was tonsured. He served as a 'clean head' (凈頭, barber for monks) for three years. One day, he recalled Qianfeng's (乾峰, a Zen master) instruction to the assembly, 'Raising one, you must not raise two,' and he had a great enlightenment. He composed a verse saying: 'Raising one, raising two, distinguish the clues, in this there is originally no right or wrong. The snow song is high-pitched, few people understand it, only Shao Yang (韶陽, a Zen master) is allowed to harmonize with it. The two old men never moved their tongues, all directions vainly knit their brows. Contemplating a hawk flying over Silla (新羅, ancient Korean kingdom), carving a boat to seek a sword is fundamentally deluded.' Afterward, he went to Yunqi (云棲, a Zen master). Yunqi raised the story of Gaofeng's (高峰, a Zen master) 'mud ox at the bottom of the sea' to test him. The Master Zhanran Yuancheng pushed forward a monk beside him and said, 'The assembly bears witness.' Yunqi nodded in approval. In the year Xinmao of the Wanli (萬曆, era of Ming Dynasty) reign, Dajue Nian happened to come to Yue (越, a place name). The Master hurriedly presented his understanding and sought verification. Nian asked, 'When the Zhifeng (止風, a place name) map is close to the green mountains, and the Yue Wang (越王, King of Yue) city is far beside the vast sea, what is it like?' The Master said, 'The moon pierces and breaks the bottom of the pool, the Persian does not unfold his eyebrows.' Nian asked again, 'What is the Caodong (洞上, another name of Caodong school) lineage?' The Master presented a verse saying: 'The five ranks of sovereign and minister must be known intimately, why wait for thought in this? The stone woman is accustomed to playing without needle and thread, the wooden puppet can lift the machine beyond transformation. Red dust from the bottom of the well rises densely, white waves on the mountain top roll and fly. Birth is originally without function, unknowingly naturally obtaining the imperial territory.' Nian considered him a promising successor of the Caodong school and approved him. After residing in the temple, the Master ascended the hall and gave a sermon: 'The north wind is piercingly cold in the height of winter, leaves fall in the garden, revealing the original appearance. The withered branches are all gone, but the truth remains, why diligently ask the master? Physical principles cycle and repeat.'

枯必然榮。目下雖然窮徹骨。來年依舊笑春風。上堂。昨夜泥牛耕破月。波斯怒眼恨不徹。石人撫掌笑呵呵。木女㥬惶淚成血。且道。是何宗旨。良久云。薰風醉倒西湖客。莫把杭州作汴州。到徑山上堂。細切嶺頭云。箔批潭底月。將取無底碗。滿盤堆垛出。取則不可取。吃則從君吃。大眾。莫謂山僧將常住物當人情好。上堂。老儂不識元字腳。強出人前要說法。錯讀曾參作魯參。合堂大眾皆笑殺。者一笑中有妙。若還悟得其中意。點破當頭者一竅。大眾。如何是者一竅。良久曰。動容揚古路。不墮悄然機。僧問。如何是殺人刀。師曰。布鼓當軒誰敢擊。曰如何是活人劍。師曰。雖然後學也堪為。問如何是圓相。師曰。大燒餅。曰如何是暗機。師曰。凌霄峰。曰如何是義海。師曰半山亭。曰如何是意語。師曰。啞子咒人。曰如何是默論。師曰。溫伯見孔子。曰。如何是回互。師曰。孝子諱爺名。天啟六年臘月。于顯聖寺。作付囑語。四日至。天華上堂。明智白往九華。師曰。汝去。老僧即今起程。復為眾語。至夜分丑時。右脅示寂。門人奉全身。塔于顯聖寺南缽盂山之陰。世壽六十六。臘三十八。

青原下三十六世

雲門澄禪師法嗣

指南明徹禪師

金華永康應氏子。年二十二。禮古卓為師

【現代漢語翻譯】現代漢語譯本枯萎必然會再次繁榮。現在雖然窮困潦倒，來年依舊能笑著迎接春風。上堂說法。昨夜泥做的牛耕破了天上的月亮，波斯人瞪大了眼睛，恨得咬牙切齒。石人拍手大笑，木頭做的女子驚慌失措，淚流成血。那麼，這其中是什麼宗旨呢？（停頓良久）就像和煦的春風吹醉了西湖的遊客，不要把杭州當成汴州啊！到徑山寺上堂說法。將嶺頭的雲彩切得很細，像薄片一樣鋪在潭底的月亮上。用沒有底的碗，滿滿地堆放出來。要傚法卻又無法傚法，要吃就隨你們吃吧！各位，不要說老衲把常住的物品當成人情來賣弄。上堂說法。老衲不認識『元』字怎麼寫，卻硬要在人前說法。把曾參的名字錯讀成魯參，惹得滿堂大眾都笑了起來。這一笑之中有玄妙啊！如果能領悟其中的意思，就能點破當頭的那一竅。各位，什麼是那一竅呢？（停頓良久）是遵循古人的道路，不落入悄然無聲的玄機。有僧人問，什麼是殺人的刀？禪師說：『布做的鼓擺在門前，誰敢敲擊？』僧人問，什麼是活人的劍？禪師說：『即使是後學之人，也能使用。』僧人問，什麼是圓相？禪師說：『大燒餅。』僧人問，什麼是暗機？禪師說：『凌霄峰。』僧人問，什麼是義海？禪師說：『半山亭。』僧人問，什麼是意語？禪師說：『啞巴咒罵人。』僧人問，什麼是默論？禪師說：『溫伯拜見孔子。』僧人問，什麼是回互？禪師說：『孝子避諱父親的名字。』天啟六年臘月，在顯聖寺，作臨終囑咐的話。四天後，天華上堂，明智前往九華山。禪師說：『你去吧，老衲現在就要起程了。』又為眾人說法。到了夜裡丑時，右側臥著圓寂了。弟子們將他的全身，建塔安葬在顯聖寺南邊的缽盂山之陰。世壽六十六歲，僧臘三十八年。

青原下第三十六世

雲門澄禪師的法嗣

指南明徹禪師

金華永康人應氏之子。二十二歲時，拜古卓為師。

【English Translation】 English version What withers will surely flourish again. Though utterly impoverished now, next year I'll still laugh in the spring breeze. Ascending the hall (to preach). Last night, a mud ox plowed and broke the moon. The Persian (Bosi) with angry eyes hates without end. The stone man claps his hands and laughs heartily. The wooden woman trembles, her tears turning to blood. Tell me, what is the ultimate principle here? (After a long pause) Like the gentle breeze intoxicating the West Lake (Xihu) visitors, don't mistake Hangzhou for Bianzhou! Ascending the hall at Jingshan Temple (Jingshan Si). Finely slice the clouds at the mountain peak, spread them like thin sheets over the moon at the bottom of the pool. Take a bottomless bowl and pile it full. Taking it is impossible, eating it is up to you. Everyone, don't say that this old monk is treating the monastery's possessions as personal favors. Ascending the hall (to preach). This old fellow doesn't recognize the character 'yuan' (元), yet insists on preaching before others. He misreads Zeng Shen (曾參) as Lu Shen (魯參), causing the entire hall to burst into laughter. There's a mystery in this laughter! If you can understand its meaning, you can break through that one crucial point right before you. Everyone, what is that one crucial point? (After a long pause) It is to follow the ancient path, without falling into silent mechanisms. A monk asked, 'What is the sword that kills?' The master said, 'Who dares to strike a cloth drum placed before the door?' The monk asked, 'What is the sword that gives life?' The master said, 'Even later learners can wield it.' The monk asked, 'What is the complete circle (yuanxiang)?' The master said, 'A large sesame cake.' The monk asked, 'What is the hidden mechanism?' The master said, 'Lingxiao Peak (Lingxiao Feng).' The monk asked, 'What is the sea of righteousness?' The master said, 'Banshan Pavilion (Banshan Ting).' The monk asked, 'What is intentional speech?' The master said, 'A mute cursing people.' The monk asked, 'What is silent discourse?' The master said, 'Wen Bo (溫伯) meeting Confucius (Kongzi).' The monk asked, 'What is mutual exchange?' The master said, 'A filial son avoids using his father's name.' In the twelfth month of the sixth year of the Tianqi (天啟) era, at Xiansheng Temple (顯聖寺), he gave his final instructions. Four days later, Tianhua (天華) ascended the hall, and Mingzhi (明智) went to Jiuhua Mountain (九華山). The master said, 'Go, this old monk is now setting out.' He then spoke to the assembly. At midnight, in the chou hour, he passed away peacefully, lying on his right side. His disciples built a pagoda to enshrine his whole body on the south side of Mount Boyu (缽盂山), behind Xiansheng Temple. He lived to be sixty-six years old, with thirty-eight years as a monk.

The thirty-sixth generation after Qingyuan (青原).

A Dharma heir of Zen Master Yunmen Cheng (雲門澄).

Zen Master Zhinan Mingche (指南明徹).

A son of the Ying family from Yongkang (永康), Jinhua (金華). At the age of twenty-two, he took Gu Zhuo (古卓) as his teacher.

。看萬法歸一話。竟無所入。向佛前自勵立誓。兩斷其指。后遍扣名宿。漸有入處。而終是礙膺。聞雲門在梅墅。遂往參焉。門舉僧問法眼。如何是佛。眼曰。即汝便是。倘有問汝。作么生答。師曰。向他道。清風度廊下。門曰。未在更道。師曰。教某道。個甚麼即得。門心肯之。一日同麥浪侍次。門召師曰。老僧四大不和。汝能療否。師曰。蒼天蒼天。門召浪曰。汝能療否。浪曰。譫語作么。門曰。不如者個不識字的。后苕溪住靜。偶至土橋示疾。僧問。大師得力宗門。今日何如。師震威一喝而逝。

麥浪明懷禪師

山陰王氏子。幼歲出家。長遍游講肆。聞禪宗有奇特處。決意咨參。后謁雲門。遂蒙印可。示眾。昨日雨。今日風。非空非色。天臺來。徑山去。是聖是凡。孟八郎漢。檢點得。七穿八穴。猶是隔靴抓癢。其或未然。一任鉆龜打瓦。

杭州佛日石雨明方禪師

嘉善陳氏子。二十二歲披削。看南泉三不是公案。礙胸痛甚。時雲門闡化石佛。師往實告。門詬曰。愚癡漢。參禪圖大安樂。似這樣苦。參他作么。后抵姑蘇。閱楞嚴。至如汝文殊更有文殊是文殊者。不覺微笑。同參扭住曰。道道。師逼抑無對。勇猛倍常。走謁博山憨山。仍歸顯聖。因門上堂曰。放下著。豁然慶快。呈偈曰

【現代漢語翻譯】現代漢語譯本：他領悟到萬法歸一的道理，卻覺得無從下手。於是在佛前發奮立誓，斷了兩根手指。後來遍訪名師，漸漸有所領悟，但始終覺得有所阻礙。聽說雲門禪師在梅墅，就前去參拜。雲門禪師舉法眼禪師的語錄問他：『如何是佛？』法眼禪師說：『即汝便是。』雲門禪師問：『倘若有人問你，你作何回答？』禪師說：『我會對他說：清風度廊下。』雲門禪師說：『還不到位，再說。』禪師說：『教我說，說什麼才好呢？』雲門禪師內心認可了他。一天，他和麥浪禪師在雲門禪師身邊侍奉。雲門禪師叫他，說：『老僧四大不調，你能醫治嗎？』禪師說：『蒼天蒼天。』雲門禪師叫麥浪禪師，說：『你能醫治嗎？』麥浪禪師說：『胡說八道什麼？』雲門禪師說：『還不如這個不識字的。』後來禪師在苕溪隱居，偶然到土橋時生病。有僧人問：『大師得力于宗門，今日如何？』禪師威嚴地大喝一聲，就去世了。

麥浪明懷禪師（麥浪明懷禪師）

是山陰王氏的兒子。年幼時出家。長大后遍游講席。聽說禪宗有奇特之處，決心參訪。後來拜見雲門禪師，於是得到印可。他開示大眾說：『昨日雨，今日風。非空非色。天臺來，逕山去。是聖是凡。孟八郎漢。』檢查得到，七穿八穴，仍然是隔靴搔癢。如果不是這樣，就任憑你們鉆龜打瓦。

杭州佛日石雨明方禪師（杭州佛日石雨明方禪師）

是嘉善陳氏的兒子。二十二歲剃度出家。參看南泉禪師『三不是』的公案，覺得胸口非常難受。當時雲門禪師在石佛弘揚佛法，禪師前去如實稟告。雲門禪師責罵他說：『愚癡漢！參禪是爲了得到大安樂，像你這樣痛苦，參它做什麼？』後來到達姑蘇，閱讀《楞嚴經》，讀到『如汝文殊更有文殊是文殊者』，不覺微笑。同參扭住他說：『說！說！』禪師被逼迫得無話可說，更加勇猛精進。前往拜謁博山憨山禪師，然後回到顯聖寺。因為雲門禪師上堂說法時說：『放下著。』禪師豁然開朗，感到慶幸和快樂，於是呈上偈語說：

【English Translation】 English version: He realized the principle of the unity of all dharmas, but felt he had no way to start. So he made a vow before the Buddha and cut off two of his fingers. Later, he visited famous teachers everywhere, gradually gaining some understanding, but always felt hindered. Hearing that Zen Master Yunmen (Yunmen: a famous Zen master) was at Meishu, he went to pay homage. Zen Master Yunmen (Yunmen) quoted Zen Master Fayan (Fayan: a famous Zen master) and asked him: 'What is Buddha?' Zen Master Fayan (Fayan) said: 'It is you.' Zen Master Yunmen (Yunmen) asked: 'If someone asks you, how would you answer?' The Zen master said: 'I would say to him: A clear breeze passes under the corridor.' Zen Master Yunmen (Yunmen) said: 'Not there yet, say it again.' The Zen master said: 'Teach me to say, what should I say?' Zen Master Yunmen (Yunmen) inwardly approved of him. One day, he and Zen Master Mailang (Mailang: a Zen master's name) were serving Zen Master Yunmen (Yunmen). Zen Master Yunmen (Yunmen) called him and said: 'The old monk's four elements are not in harmony, can you cure it?' The Zen master said: 'Heaven, heaven.' Zen Master Yunmen (Yunmen) called Zen Master Mailang (Mailang) and said: 'Can you cure it?' Zen Master Mailang (Mailang) said: 'What nonsense are you talking about?' Zen Master Yunmen (Yunmen) said: 'It's not as good as this illiterate.' Later, the Zen master lived in seclusion in Tiaoxi, and happened to fall ill when he arrived at Tuqiao. A monk asked: 'Master, you have gained strength from the Zen school, what is it like today?' The Zen master gave a majestic shout and passed away.

Zen Master Mailang Minghuai (Mailang Minghuai: a Zen master's name)

He was the son of the Wang family of Shanyin. He became a monk at a young age. When he grew up, he traveled to lectures everywhere. Hearing that Zen Buddhism had something unique, he decided to consult. Later, he visited Zen Master Yunmen (Yunmen), and was approved. He instructed the public: 'Yesterday rain, today wind. Neither empty nor form. From Tiantai, to Jingshan. Is saint is ordinary. Meng Balang Han.' If you check it, seven holes and eight holes, it is still scratching an itch from outside the boot. If it is not like this, then let you drill turtles and hit tiles.

Zen Master Mingfang of Fori Shiyu Temple in Hangzhou (Hangzhou Fori Shiyu Temple Mingfang: a Zen master's name)

He was the son of the Chen family of Jiashan. He was tonsured at the age of twenty-two. Studying Zen Master Nanquan's (Nanquan: a Zen master's name) 'three not' case, he felt very uncomfortable in his chest. At that time, Zen Master Yunmen (Yunmen) was propagating the Dharma at Shifo Temple, and the Zen master went to tell him the truth. Zen Master Yunmen (Yunmen) scolded him and said: 'Stupid man! Practicing Zen is to get great happiness, why practice it if you are so painful?' Later, he arrived in Gusu and read the Surangama Sutra. When he read 'Like you Manjushri, there is Manjushri who is Manjushri', he couldn't help but smile. The fellow practitioner grabbed him and said: 'Say! Say!' The Zen master was forced to say nothing, and became more courageous and diligent. He went to visit Zen Master Hanshan of Boshan (Hanshan of Boshan: a Zen master's name), and then returned to Xiansheng Temple. Because Zen Master Yunmen (Yunmen) said when he ascended the hall to speak: 'Put it down.' The Zen master suddenly became enlightened, felt fortunate and happy, so he presented a verse saying:

。平空一擲絕躊躇。轉眼風波徹太虛。會得竿頭舒捲意。放生原是釣來魚。門問。如何是一口道不盡底句。師曰。晨昏禮拜和尚。也是尋常事。門曰。趙州道。無意作么生。師曰。和尚喜著棋。某甲粗知。門曰。他道有又作么生。師信口頌曰。家家有幅遮羞布。放下便能當雨露。獨怪當年老趙州。擲卻頭巾頂卻褲。門印可之。住後上堂。天寒人寒。明星今夜許誰看。結制解制。草鞋明日難迴避。會得者。撩起便行。不會者。再三辭退。會不會且置。且道。碗子落地。為什麼。碟子成七片。參。上堂。坐斷十方。山僧自肯。密移一步。分付諸人。還會么。補出蒲團秋月現。列開五位照人難。游鼓山上堂。敲空作響。擊木無聲。喚什麼作聲。喚什麼作響。還有道理商量么。若有。安得有今日事。若無。安得有今日事。且道。如何是今日事。莫是拈槌豎拂。要接續晏國師聖箭么。屴崱峰高滄海近。片帆早已透錢塘。莫是語言三昧。要起博山遺香么。遊人不坐忘歸石。水盡山窮總是愁。莫是為張道人因齋助薦么。昨夜面然親口說。鬼王早已自知羞。恁么則不幹今日事也。雖然。要會今日事也不難。大家汲鼓山水。烹鼓山茶。吹鼓山笛。唱鼓山歌。興鼓山叢林。作鼓山佛事。只不要打鼓山鼓。何故。聻。恐落在今日故。送東山密

【現代漢語翻譯】現代漢語譯本平空一擲，絕無躊躇。轉眼間風波席捲整個太虛。領會了竿頭舒捲的真意，才知道放生的原本是自己釣來的魚。門人問道：『如何是用一句無法完全表達的道理？』師父說：『早晚的禮拜對於和尚來說，也是尋常的事情。』門人說：『趙州禪師說，無意該如何？』師父說：『和尚喜歡下棋，我略懂一二。』門人說：『他說有又該如何？』師父隨口吟誦道：『家家都有一塊遮羞布，放下就能當雨露。唯獨奇怪當年的趙州禪師，扔掉頭巾卻頂著褲子。』門人表示認可。師父後來上堂說法：『天氣寒冷，人心也寒冷，今晚的明星允許誰來看呢？結制也好，解制也好，明天的草鞋難以迴避。』『領會的人，提起便走。不領會的人，再三推辭。會不會暫且不論，且說，碗掉在地上，為什麼碟子會碎成七片？參！』上堂說法：『我獨自肯定地坐斷十方，悄悄地移動一步，分付給各位。領會了嗎？補上蒲團，秋月顯現；列開五位，照人困難。』在游鼓山上堂說法：『敲擊空處發出響聲，擊打木頭卻沒有聲音。叫什麼作響？叫什麼作聲？還有道理可以商量嗎？如果有，怎麼會有今天的事情？如果沒有，怎麼會有今天的事情？』『且說，如何是今天的事情？莫非是拈起槌子豎起拂塵，想要接續晏國師的聖箭嗎？屴崱峰高，滄海臨近，片帆早已駛過錢塘。莫非是語言三昧，想要燃起博山的遺香嗎？遊人不坐在忘歸石上，水盡山窮總是愁。莫非是為張道人因齋助薦嗎？昨夜面然親自說，鬼王早已自覺羞愧。』『這樣說來，便不關今天的事情了。雖然如此，要領會今天的事情也不難。大家汲取鼓山的水，烹煮鼓山的茶，吹奏鼓山的笛子，歌唱鼓山的歌，興盛鼓山的叢林，做鼓山的佛事。只是不要敲打鼓山的鼓。為什麼呢？恐怕落入今天的緣故。』送東山密

【English Translation】 English version Casting it out into the void, there is no hesitation. In the blink of an eye, the storm sweeps through the entire Taixu (the Great Void). Understanding the true meaning of the rod's extension and retraction, one realizes that the released fish were originally caught by oneself. A disciple asked: 'What is a principle that cannot be fully expressed in a single sentence?' The master said: 'The morning and evening worship is also a common thing for monks.' The disciple said: 'Zen Master Zhao Zhou said, what should be done with no intention?' The master said: 'The monk likes to play chess, and I know a little about it.' The disciple said: 'He said, what should be done with existence?' The master recited casually: 'Every family has a piece of cloth to cover shame, putting it down can serve as rain and dew. It's only strange that Zen Master Zhao Zhou threw away his headscarf but wore his pants on his head.' The disciple expressed approval. Later, the master ascended the hall to preach: 'The weather is cold, and people's hearts are cold. Who is allowed to see the star tonight? Whether it's the beginning of the retreat or the end of the retreat, the straw sandals of tomorrow are hard to avoid.' 'Those who understand, pick it up and leave. Those who don't understand, decline again and again. Whether you understand or not, let's put it aside for now. Let's talk about why the plate breaks into seven pieces when the bowl falls to the ground? Meditate on this!' Ascending the hall to preach: 'I sit firmly and exclusively in all directions, secretly moving one step, entrusting it to everyone. Do you understand? Replenish the futon, and the autumn moon appears; arrange the five positions, and it's difficult to illuminate people.' Preaching on Yougu Mountain: 'Striking the void produces sound, but striking wood produces no sound. What is called sound? What is called resonance? Is there any principle to discuss? If there is, how could there be today's events? If there isn't, how could there be today's events?' 'Let's talk about what today's events are? Could it be that picking up the mallet and raising the whisk is to continue the holy arrow of National Teacher Yan? Mount Lüzhe is high, and the vast sea is near, and a single sail has already sailed past Qiantang. Could it be the Samadhi of language, wanting to ignite the remaining incense of Boshan? Tourists don't sit on the Forget-to-Return Stone, and the end of the water and mountains is always sorrowful. Could it be for Zhang Daoren to help recommend because of the vegetarian meal? Last night, Mianran (a hungry ghost) personally said that the Ghost King already feels ashamed.' 'In this case, it has nothing to do with today's events. However, it is not difficult to understand today's events. Everyone draws water from Gushan, brews tea from Gushan, plays the flute of Gushan, sings the songs of Gushan, prospers the forest of Gushan, and does the Buddhist affairs of Gushan. Just don't beat the drum of Gushan. Why? I'm afraid of falling into the cause of today.' Sending off Dongshan Mi

禪師圓寂上堂。風雨發惡。滔天浪作。師兄靈骨。何處摸索。休摸索。舉出東山水上行。從教大地入牛角。還有轉得身吐得氣者么。良久曰。問取化山和尚去。臘八解制上堂。舉拂子曰。見么。夜半明星。何似這個。瞌睡朦朧。說悟不悟。一喚即醒。天曉不露。逼塞虛空。向何處去。去不去。住不住。鶻眼龍睛。徒勞佇顧。滔天白浪。紫雲峰為君脫卻。娘生褲脫卻也未。喝一喝。司理黃元公問。明頭來時如何。師曰。耶溪不許扁舟宿。曰暗頭來時如何。師曰。此去錢塘尚隔程。因裱瑞白和尚像次。僧問。和尚終日上堂。為什麼弁山和尚口掛壁上。師曰。恰好。曰祇如弟全歸兄一句。作么生道。師曰。更須歸父。曰歸后又如何。師曰。同時不識祖。一日辭眾出山。柱首座問曰。和尚幾時回。師曰。初八九日便回。初六至寶壽。初七上龍門。是日示疾。晚付託後事。屆旦。命侍者曰。扶老僧起來。眾察師有去世意。問和尚還有分付也無。師曰。我無甚麼分付。時諸檀護問候。師一見合掌。微笑遂坐脫。筮塔于龍門悟空寺案山巖下。世壽五十六。臘三十五。

紹興府化山三宜明盂禪師

仁和丁氏子。出家真寂院。參雲門。有省。一日同佛日入室。門踞座問曰。如何是一口道不盡底句。師曰。問取典座。復問趙州

【現代漢語翻譯】現代漢語譯本：禪師圓寂上堂。風雨交加，來勢兇猛。滔天巨浪翻涌。師兄的靈骨，到哪裡去尋找呢？不要尋找了。舉出東山在水上行走，任憑大地都進入牛角之中。還有能轉身吐氣的人嗎？良久，禪師說：『去問化山和尚吧。』臘八解制上堂。舉起拂塵說：『看見了嗎？夜半的明星，像這個嗎？瞌睡朦朧，說悟了又好像沒悟，一喚就醒，天亮了卻不顯露。』逼塞虛空，要到哪裡去？去不去？住不住？鶻眼龍睛，徒勞地佇立顧盼。滔天白浪，紫雲峰為你脫去，娘生褲脫去了嗎？』喝一聲。司理黃元公問：『明頭來時如何？』禪師說：『耶溪不許扁舟停宿。』問：『暗頭來時如何？』禪師說：『此去錢塘還隔著一段路程。』因為裝裱瑞白和尚像的緣故，僧人問：『和尚終日上堂，為什麼弁山和尚口掛在壁上？』禪師說：『恰好。』問：『只是弟全歸兄一句，怎麼說？』禪師說：『更須歸父。』問：『歸后又如何？』禪師說：『同時不識祖。』一日辭別眾人出山，柱首座問：『和尚什麼時候回來？』禪師說：『初八九日便回。』初六到達寶壽，初七登上龍門，當日示現疾病。晚上付託後事。到了早晨，命令侍者說：『扶老僧起來。』眾人察覺禪師有去世的意圖，問：『和尚還有什麼要吩咐的嗎？』禪師說：『我沒有什麼要吩咐的。』當時各位檀越護法前來問候，禪師一見，合掌，微笑，於是坐化圓寂。在龍門悟空寺案山巖下建塔安葬。世壽五十六歲，僧臘三十五年。紹興府化山三宜明盂禪師仁和丁氏之子，在真寂院出家。參學雲門宗，有所領悟。一日與佛日一同入室，雲門禪師踞座問：『如何是一口道不盡的句子？』禪師說：『去問典座。』又問趙州（Zhaozhou，唐代禪師）

【English Translation】 English version: The Zen master ascended the hall before his passing. The wind and rain raged fiercely, with towering waves rising. Where can one search for the spiritual bones of our fellow practitioners? Cease searching. He raised the image of Dongshan (Dongshan, refers to Dongshan Liangjie, a Chan master) walking on water, allowing the entire earth to enter into a cow's horn. Is there anyone who can turn around and exhale? After a long pause, the master said, 'Go ask the Huashan (Huashan, name of a mountain) abbot.' On the Laba (Laba, the eighth day of the twelfth lunar month) Festival, upon ascending the hall after the retreat, he raised his whisk and said, 'Do you see it? The morning star at midnight, what is it like? Drowsy and muddled, saying you're enlightened but not quite, awakened with a single call, yet not revealed at dawn.' Blocking up the void, where is it going? Going or not going? Staying or not staying? With hawk-like eyes and dragon-like pupils, it's futile to stand and gaze. The towering white waves, Ziyun Peak (Ziyun Peak, name of a mountain) removes them for you. Have you taken off the pants you were born with?' He shouted once. The magistrate Huang Yuangong asked, 'What about when the bright side comes?' The master said, 'The Yexi (Yexi, name of a river) doesn't allow small boats to dock.' He asked, 'What about when the dark side comes?' The master said, 'There's still a distance to Qiantang (Qiantang, name of a place).' Because of the mounting of the portrait of the monk Ruibai, a monk asked, 'The master ascends the hall all day long, why does the mouth of the monk Bianshan (Bianshan, name of a mountain) hang on the wall?' The master said, 'Exactly right.' He asked, 'Just the phrase 'the younger brother fully returns to the elder brother,' how should it be said?' The master said, 'One must further return to the father.' He asked, 'What about after returning?' The master said, 'At the same time, one doesn't recognize the ancestor.' One day, he bid farewell to the assembly and left the mountain. The head seat, Zhu, asked, 'When will the master return?' The master said, 'I will return on the eighth or ninth day.' On the sixth, he arrived at Baoshou (Baoshou, name of a temple), and on the seventh, he ascended Longmen (Longmen, name of a mountain). On that day, he showed signs of illness. In the evening, he entrusted his affairs. At dawn, he ordered the attendant to say, 'Help the old monk up.' The assembly perceived that the master intended to pass away and asked, 'Does the master have any instructions?' The master said, 'I have nothing to instruct.' At that time, all the patrons and protectors came to inquire. Upon seeing them, the master joined his palms, smiled, and then sat in meditation and passed away. His stupa was built below the Anshan Rock of the Longmen Wukong Temple. His age was fifty-six, and his monastic age was thirty-five years. Zen Master Mingyu of Huashan Sanyi in Shaoxing Prefecture The son of the Ding family of Renhe, he left home at the Zhenji Temple. He studied with the Yunmen (Yunmen, a Chan school) sect and had some understanding. One day, he entered the room with Foritsu, and the Yunmen Zen master sat on the seat and asked, 'What is the phrase that cannot be fully expressed in one mouth?' The master said, 'Go ask the steward.' He also asked Zhaozhou (Zhaozhou, a Chan master of the Tang Dynasty)

無字意作么生。師呈偈曰。佛性無佛性無。秤錘落井不曾浮。知得趙州端的意。拍手終朝唱鷓鴣。遂與佛日。同承印記。崇禎癸未。主顯聖。上堂。若論第一義。花擘了也。向山僧未屙已前薦取。早已落七落八。況在文字語言。白雲萬里。除此二途。君子可入。萬不得已。借路經過。聊塞一時之責。驀豎拳曰。者是老和尚一生用不盡底餿殘盂。上座。貴買賤賣。不妨奇特。屈指曰。一二三四五。南贍部洲普請。北俱盧洲打鼓。七金山下。乾闥婆阿修羅迦樓羅。聳身起舞。須彌山頂。帝釋天主。高聲唱道。汝等佛子。各各本有靈明妙智。與剎等。世界等。諸佛等。菩薩羅漢賢聖僧等。眾生等。神通等。妙用等。說法等。壽量等。相好等。光明功德等。拂一拂云。者一落索。向什麼處去也。水向石邊流出冷。風從花里過來香。下座。

紹興府東山爾密明澓禪師

會稽王氏子。初謁貞白珊于大慈。決志力參。一日舟中聞鑼聲有省。遂棄俗。往開元剃髮。后參雲門。呈聞鑼因緣。門曰。汝夙有善根。故得隨觀音入道。命充維那。一日門上堂曰。放下著。師因此全身脫落。作偈曰。夜半霜寒月忽低。行人到此盡遲疑。翻身踏著來時路。默默星輝斗柄垂。門印可之。住後上堂。心生則種種法生。心滅則種種法滅。且道

。今日事出奇。逢緣成偶作還。是心生法生。心法雙忘。良久曰。紅葉舞空難辨數。白雲迷嶂昧高低。上堂。達磨九載面壁。言滿天下。釋迦四十九年說法。未曾道著一字。與么看來。多不在添。少不在減。是以東山數欲踢翻二老窠臼。也不刻華文。也不書梵字。從來是個無文印子。尋常逢逆則譏訶怒罵。遇順則四海春風。現前兄弟。猶言個老子麵皮少黃黑在。且道。今日與么提持。還是添多。還是減少。倘有兄弟緇素得出。許他具一隻眼。緇素不出。亦許具一隻眼。恁么批今判古。非特現前甘伏。要且賞罰分明小參洞山云。秋初夏末。各各東去西去。直須萬里無寸草處去。有曰。出門便是草。有曰。直得不出門亦是草。洞山老祖。與二尊宿。忘卻自家四大五臟。盡力提持。恐人入草。今日東山解制。臘節初臨。春氣未至。正值燒痕滿界。眾兄弟。直須向干茅叢里。信手拈來寸寸瓊枝。縷縷玉葉。不妨和身臥在荊棘林中。累地輥他。十七八輥。起來通身荊棘。非但佛祖難親。饒他舜若多神。擬著則鮮血淋漓。縱使臘月三十。索債盈門。難以近傍。東山如是告報。大似出客顛狂。自露通身醜惡。雖然。也不得錯舉。崇禎壬午夏。示寂。塔于顯聖之南山。

紹興府香雪庵具足明有禪師

會稽楊氏子。性純孝。

【現代漢語翻譯】現代漢語譯本今日之事真是奇特。因緣際會，偶然成就，實乃心生則法生，心法皆忘。良久之後說：『紅葉在空中飛舞，難以辨清數量；白雲遮蔽山巒，難以分辨高低。』上堂說法。達摩（Bodhidharma，禪宗始祖）九年面壁，言論傳遍天下；釋迦（Śākyamuni，佛教創始人）四十九年說法，卻未曾道出一個字。如此看來，多不在於增加，少不在於減少。因此，東山（Dongshan，禪宗道場）想要踢翻二老的窠臼，既不刻寫華麗的辭藻，也不書寫梵文。向來就是一個沒有文字的印記。通常遇到違逆就譏諷怒罵，遇到順從就四海春風。各位兄弟，還說老子的麵皮缺少黃色和黑色。且說，今日如此提持，是增加了還是減少了？倘若有出家的或在家的兄弟能夠領會，就允許他具有一隻慧眼。出家的或在家的不能領會，也允許他具有一隻肉眼。這樣評判古今，不僅現在甘願信服，而且賞罰分明。小參時，洞山（Dongshan，禪宗祖師）說：『秋末夏初，各自東去西去，必須到萬里無寸草的地方去。』有人說：『出門便是草。』有人說：『即使不出門也是草。』洞山老祖，與二位尊宿，忘記了自己的四大五臟，盡力提持，恐怕人們陷入草中。今日東山解制，臘月佳節將至，春氣還未到來，正值燒過的痕跡遍佈大地。各位兄弟，必須向乾枯的茅草叢裡，隨意拈來寸寸瓊枝，縷縷玉葉，不妨和身體一起臥在荊棘林中，在地上翻滾他十七八圈。起來后通身都是荊棘，非但佛祖難以親近，即使是舜若多神（Śūraṅgama，佛教護法神），想要靠近也會鮮血淋漓。縱使到了臘月三十，債主盈門，也難以靠近。東山如此告誡，很像出門在外的客人發了瘋，自己暴露了通身的醜惡。雖然如此，也不得錯誤地理解。崇禎壬午年夏天，圓寂。塔在顯聖寺的南山。紹興府香雪庵具足明有禪師會稽楊氏之子，天性純真孝順。

【English Translation】 English version Today's event is truly extraordinary. Due to karmic conditions, it has come to fruition by chance, truly arising from the mind, and both mind and dharma are forgotten. After a long pause, he said: 'Red leaves dance in the sky, difficult to discern their number; white clouds obscure the mountains, difficult to distinguish their height.' Ascending the hall to preach. Bodhidharma (達磨, the founder of Zen Buddhism) faced the wall for nine years, and his words spread throughout the world; Śākyamuni (釋迦, the founder of Buddhism) preached for forty-nine years, yet never uttered a single word. From this perspective, more is not about adding, and less is not about subtracting. Therefore, Dongshan (東山, a Zen Buddhist monastery) wants to overturn the old ways of the two elders, neither carving ornate phrases nor writing Sanskrit. It has always been a mark without writing. Usually, when encountering adversity, he would ridicule and scold; when encountering compliance, it would be like a spring breeze across the land. Brothers, you still say that the old man's face lacks yellow and black. Tell me, is today's upholding adding or subtracting? If any monastic or lay brother can understand, he will be allowed to have one eye of wisdom. If a monastic or lay brother cannot understand, he will also be allowed to have one eye of flesh. Judging the past and present in this way, not only will they willingly submit now, but rewards and punishments will also be clearly distinguished. During a private audience, Dongshan (洞山, a Zen master) said: 'In late autumn and early summer, each of you goes east and west, you must go to a place where there is not an inch of grass for ten thousand miles.' Someone said: 'As soon as you go out the door, there is grass.' Someone said: 'Even if you don't go out the door, there is still grass.' The old master Dongshan, along with the two venerable ones, forgot their own four elements and five viscera, and did their best to uphold, fearing that people would fall into the grass. Today, Dongshan concludes the retreat, the Laba Festival is approaching, and the spring air has not yet arrived, just as the burnt marks cover the earth. Brothers, you must reach into the dry thatch and casually pick up inch after inch of jade branches and strands of jade leaves, and you might as well lie down with your body in the thorn forest, rolling around on the ground seventeen or eighteen times. After getting up, your whole body will be covered in thorns, not only will the Buddhas be difficult to approach, but even Śūraṅgama (舜若多神, a Buddhist guardian deity), if he tries to get close, will be covered in blood. Even if it is the thirtieth day of the twelfth lunar month, and creditors are at the door, it will be difficult to get close. Dongshan's admonition is like a guest who has gone mad while traveling, exposing all his ugliness. Even so, it must not be misunderstood. In the summer of the Renwu year of Chongzhen, he passed away. His pagoda is located on the south mountain of Xiansheng Temple. Zen Master Juzu Mingyou of Xiangxue Temple in Shaoxing Prefecture A son of the Yang family of Kuaiji, with a pure and filial nature.

常割股療父病。二十二歲出家。便參唸佛是誰。謁雲門。聞拈提宗教。屢有發明。后因僧舉北斗南看話。疑情頓發。一日殿上經行。見前山。豁然大悟。偈曰。虛空粉碎無偏正。大地平沉孰是親。從今了卻相思債。石虎泥牛笑轉新。門付以偈曰。孝為致道之先。孰能於此兩兼。時中護念如是。諸佛慧命可全。出住上虞之香雪。僧問。久滯不通時如何。師曰。數珠在手。曰音聲未息時如何。師曰。葶藶子。曰六窗未凈時。師曰。相見了也。未幾。示寂。塔于顯聖之南山。

南昌府百丈瑞白明雪禪師

桐城楊氏子。參雲門。門問。向來作什麼。師曰。持毗舍偈。門曰。四大是假。妄心是空。阿誰拖你者死屍來。師疑甚。后聞鐘聲大徹。遍謁博山黃檗天童諸尊宿。復歸雲門。遂承印記。上堂。秋色漸深。滿林紅葉承玉露。金風乍起。半山冷氣逼人寒。徹骨徹髓自家知。通天通地何人曉。道有也。見之不見絲毫。道無也。用時遍滿法界。觸處靈明。何須他覓。遂豎拂曰。會么。烏鴉藏玉樹。泥牛舞碧波。上堂。扶桑日出。須彌突兀。北俱盧洲。人無貪慾。南閻浮提。衣足食足。特地報知莫生疑惑。且作么生是不疑底事。良久曰。靜倚長松忘百慮。抬頭祇見帝王家。解制示眾。月鉤云餌整常拋。湛水澄潭正寂寥。有

【現代漢語翻譯】現代漢語譯本常割股療父病（經常割下自己大腿上的肉來醫治父親的疾病）。二十二歲出家。便參『唸佛是誰』（參究唸佛的是誰這個話頭）。謁雲門（拜訪雲門文偃禪師）。聞拈提宗教（聽聞他提倡宗教），屢有發明（屢有心得體會）。后因僧舉『北斗南看』話（後來因為僧人提起『北斗向南看』的話頭），疑情頓發（疑惑之情頓時爆發）。一日殿上經行（一天在殿上行走），見前山（看見前面的山），豁然大悟（豁然開悟）。偈曰：『虛空粉碎無偏正，大地平沉孰是親。從今了卻相思債，石虎泥牛笑轉新。』（偈語說：虛空粉碎，沒有偏頗和公正；大地沉沒，誰是親人？從今以後了卻相思的債務，石虎泥牛的笑顏也變得更新鮮。）雲門付以偈曰：『孝為致道之先，孰能於此兩兼。時中護念如是，諸佛慧命可全。』（雲門禪師用偈語來印證他：孝順是達到道的先決條件，誰能在這兩方面都做到呢？時時護念如此，諸佛的慧命就可以保全。）出住上虞之香雪（後來到上虞的香雪寺當住持）。僧問：『久滯不通時如何？』（有僧人問：長期停滯不通達的時候該怎麼辦？）師曰：『數珠在手。』（禪師說：念珠就在手裡。）曰：『音聲未息時如何？』（僧人說：音聲還沒有停止的時候該怎麼辦？）師曰：『葶藶子。』（禪師說：葶藶子。）曰：『六窗未凈時。』（僧人說：六根還沒有清凈的時候。）師曰：『相見了也。』（禪師說：已經相見了。）未幾，示寂（不久，圓寂）。塔于顯聖之南山（塔建在顯聖寺的南山）。

南昌府百丈瑞白明雪禪師

桐城楊氏子（桐城楊氏的兒子）。參雲門（參拜雲門文偃禪師）。門問：『向來作什麼？』（雲門禪師問：你向來做什麼？）師曰：『持毗舍偈。』（禪師說：持誦毗舍偈。）門曰：『四大是假，妄心是空。阿誰拖你者死屍來？』（雲門禪師說：四大是虛假的，妄心是空虛的。是誰拖著你這具死屍來的？）師疑甚（禪師非常疑惑）。后聞鐘聲大徹（後來聽到鐘聲而大徹大悟）。遍謁博山黃檗天童諸尊宿（遍訪博山、黃檗、天童等各位尊宿）。復歸雲門（又回到雲門禪師處）。遂承印記（於是得到雲門禪師的印可）。上堂：『秋色漸深，滿林紅葉承玉露。金風乍起，半山冷氣逼人寒。徹骨徹髓自家知，通天通地何人曉。道有也，見之不見絲毫。道無也，用時遍滿法界。觸處靈明。何須他覓。』（上堂說法：秋天的景色漸漸深了，滿山的紅葉承受著玉露。金風剛剛吹起，半山腰的冷氣逼人寒冷。徹骨徹髓的感受自己知道，通天通地的道理有誰明白。說道有，卻絲毫也看不見；說道無，用的時候卻遍滿法界，處處靈明。何必向外尋求。）遂豎拂曰：『會么？烏鴉藏玉樹，泥牛舞碧波。』（於是豎起拂塵說：明白了嗎？烏鴉藏身在玉樹中，泥牛在碧波中跳舞。）上堂：『扶桑日出，須彌突兀。北俱盧洲，人無貪慾。南閻浮提，衣足食足。特地報知莫生疑惑。且作么生是不疑底事？』（上堂說法：扶桑樹上升起太陽，須彌山高聳挺立。北俱盧洲的人沒有貪慾，南閻浮提的人衣食充足。特地告訴你們不要產生疑惑。那麼，怎樣才是不疑惑的事情呢？）良久曰：『靜倚長松忘百慮，抬頭祇見帝王家。』（良久之後說：安靜地依靠著長松，忘記了各種憂慮，抬頭只看見帝王家。）解制示眾：『月鉤云餌整常拋，湛水澄潭正寂寥。有』（解制時向大眾開示：月亮的鉤，雲彩的餌，經常準備好拋出，清澈的水潭正寂靜空曠。有）

【English Translation】 English version He often cut flesh from his thigh to cure his father's illness. He left home at the age of twenty-two and immediately began to investigate 'Who is reciting the Buddha's name?' He visited Yunmen (Yunmen Wenyan Zen master). Hearing his exposition on religion, he repeatedly had insights. Later, due to a monk raising the topic of 'looking at the Big Dipper to the south,' his doubt suddenly arose. One day, while walking in the hall, he saw the mountain in front and suddenly attained enlightenment. He composed a verse: 'The void is shattered, without bias or fairness; the earth is submerged, who is a relative? From now on, I settle the debt of longing; the stone tiger and mud ox laugh and turn anew.' Yunmen gave him a verse in confirmation: 'Filial piety is the priority for attaining the Way; who can combine both? Constantly protect and contemplate in this way, and the wisdom-life of all Buddhas can be preserved.' He went to live at Xiangxue Temple in Shangyu. A monk asked, 'What about when stagnation persists and there is no breakthrough?' The master said, 'The rosary is in hand.' The monk said, 'What about when the sound has not ceased?' The master said, 'Lepidium seed.' The monk said, 'When the six windows (the six senses) are not yet purified?' The master said, 'You have already met.' Not long after, he passed away. His stupa is located on the south mountain of Xiansheng Temple.

Zen Master Mingxue Ruibai of Baizhang in Nanchang Prefecture

He was a son of the Yang family of Tongcheng. He visited Yunmen. Yunmen asked, 'What have you been doing?' The master said, 'Reciting the Visakha Gatha.' Yunmen said, 'The four elements are false, and the deluded mind is empty. Who is dragging your corpse here?' The master was greatly puzzled. Later, upon hearing the sound of a bell, he had a great enlightenment. He visited various venerable masters at Boshan, Huangbo, and Tiantong. He returned to Yunmen and received his seal of approval. He ascended the Dharma hall and said, 'The autumn colors deepen, and the red leaves fill the forest, receiving the jade dew. The golden wind suddenly rises, and the cold air on the mountainside chills people to the bone. The thorough understanding is known by oneself, but who understands the principle that pervades heaven and earth? To say it exists, yet not a trace is seen. To say it doesn't exist, yet its function pervades the Dharma realm. It is everywhere spiritually bright. Why seek it elsewhere?' Then he raised his whisk and said, 'Do you understand? The crow hides in the jade tree, and the mud ox dances in the blue waves.' He ascended the Dharma hall and said, 'The sun rises from Fusang, and Mount Sumeru stands tall. In Uttarakuru, people have no greed. In Jambudvipa, clothing and food are sufficient. I especially inform you not to give rise to doubts. So, what is the matter of not doubting?' After a long silence, he said, 'Quietly leaning on the tall pine, forgetting all worries, raising my head, I only see the imperial palace.' At the end of the retreat, he addressed the assembly: 'The moon hook and cloud bait are always prepared to be cast, the clear water and still pool are truly desolate. There'

時浪里吞鉤去。收卷絲綸喜氣高。大眾且道。收綸卷釣一句。作么生道。良久曰。柳條橫串花籃里。街坊高叫賣新鮮。僧問。師唱誰家曲。宗風嗣阿誰。師曰。黑狗白銀蹄。曰。宗旨已蒙師指示。曹溪一滴事若何。師曰。泥牛翻白浪。問三九二十七棒打不出。不出門的人。如何安養。師曰。圍爐獨自坐。曰九重深密旨已曉。迥出紅輪事若何。師曰。照天照地。問如何是不思議境界。師曰。螺螄吞大象。問如何是西來大意。師曰。弁山無剩語。問一口氣不來。何處安身立命。師曰。日照寒光澹。曰畢竟如何。師曰。山色冷如冰。問如何是佛。師曰。秋林葉落。曰學人不會。師曰。遍地殘紅。問金鉤玉線將收挽。鯨鯢忽現時如何。師曰。虛空撒下漫天網。縱使飛鰲爭出頭。曰拏雲攫霧去也。師曰。霹靂一聲魂膽碎。曰三級浪高魚化龍。漁翁空捕夜江水。師曰。已被柳條穿卻。崇禎辛巳三月十九日浴。手書偈曰。來亦無一物。去亦無一物。若知端的意。百丈花稍月。擲筆。吉祥而逝。弟子迎全身。塔于弁山龍華寺之北。世壽五十八。臘三十八。

雁田柳湞居士

山陰人。參雲門。問世尊上堂意旨。為復是升座處。為復是白槌處。門應聲一掌。士曰。分明勾賊破家。門曰。還要第二頓那。後有省。呈偈曰。是甚麼

【現代漢語翻譯】現代漢語譯本有時像在浪里吞鉤一樣。收起釣絲，滿心歡喜。各位請說，這收綸卷釣一句，該怎麼說呢？師父停頓片刻說：『柳條橫穿著花籃，街坊高聲叫賣新鮮貨。』有僧人問：『師父您唱的是誰家的曲調？宗風傳承自哪位祖師？』師父說：『黑狗長著白銀蹄。』僧人說：『宗旨已經蒙師父指示，那麼曹溪一滴水的事又該如何呢？』師父說：『泥牛翻起白色的浪花。』有人問：『三九二十七棒也打不出的，不出門的人，該如何安身立命呢？』師父說：『獨自一人圍著爐子坐。』那人說：『九重深密的旨意我已經明白了，那麼迥出紅輪的事又該如何呢？』師父說：『照天照地。』有人問：『如何是不思議的境界？』師父說：『螺螄吞下大象。』有人問：『如何是西來大意？』師父說：『弁山沒有多餘的話。』（弁山，山名）有人問：『一口氣不來，在哪裡安身立命？』師父說：『陽光照耀著，寒光淡淡的。』那人說：『究竟如何？』師父說：『山色冷得像冰一樣。』有人問：『如何是佛？』師父說：『秋天的樹林落葉紛紛。』那人說：『學人我不明白。』師父說：『遍地都是殘餘的紅色。』有人問：『金鉤玉線將要收回，鯨鯢（鯨鯢，大魚）忽然出現時該怎麼辦？』師父說：『虛空中撒下漫天的網，縱然是飛騰的鰲（鰲，傳說中的大龜）也爭著要出頭。』那人說：『拏雲攫霧而去了。』師父說：『霹靂一聲，魂飛膽碎。』那人說：『三級浪高，魚化為龍，漁翁白白地在夜江捕撈。』師父說：『已經被柳條穿透了。』崇禎辛巳年三月十九日，沐浴后，親手寫下偈語：『來時沒有一物，去時也沒有一物，若能知道這真正的意思，就像百丈花梢上的月亮。』扔下筆，吉祥圓寂。弟子們將他的全身，建塔于弁山龍華寺的北面。世壽五十八歲，僧臘三十八年。雁田柳湞居士（居士，在家信佛的佛教徒）是山陰人。參拜雲門（雲門，人名）。問雲門：『世尊上堂的意旨，究竟是在升座處，還是在白槌（白槌，敲槌）處？』雲門應聲就是一掌。柳湞居士說：『分明是勾結賊人來敗壞家業。』雲門說：『還要第二頓打嗎？』後來有所領悟，呈上偈語說：『這是什麼？』

【English Translation】 English version Sometimes it's like swallowing the hook in the waves. Reeling in the fishing line, full of joy. Everyone, please tell me, how should this line of 'reeling in the line and winding the fishing' be expressed? The master paused for a moment and said: 'Willow branches strung across a flower basket, vendors loudly hawking fresh goods.' A monk asked: 'Master, whose tune are you singing? From which patriarch does your lineage descend?' The master said: 'A black dog with silver hooves.' The monk said: 'The doctrine has already been instructed by the master, so how about the matter of a drop of water from Cao Xi (Cao Xi, place name)?' The master said: 'A mud ox overturns white waves.' Someone asked: 'How should someone who cannot be beaten out with twenty-seven blows from three nines, someone who doesn't go out, find peace and sustenance?' The master said: 'Sitting alone by the stove.' That person said: 'I already understand the profound meaning of the ninefold depths, so how about the matter of transcending the red sun?' The master said: 'Illuminating heaven and earth.' Someone asked: 'What is the inconceivable realm?' The master said: 'A snail swallows an elephant.' Someone asked: 'What is the meaning of the arrival from the West?' The master said: 'Mount Bian (Mount Bian, mountain name) has no superfluous words.' Someone asked: 'When the last breath is gone, where does one find a place to settle and establish life?' The master said: 'The sun shines, the cold light is faint.' That person said: 'What is it ultimately?' The master said: 'The mountain color is as cold as ice.' Someone asked: 'What is Buddha?' The master said: 'Autumn forests with falling leaves.' That person said: 'This student does not understand.' The master said: 'Everywhere are remnants of red.' Someone asked: 'When the golden hook and jade line are about to be reeled in, what should be done when a whale (whale, big fish) suddenly appears?' The master said: 'Scattering a net across the empty sky, even flying Ao (Ao, legendary big turtle) are vying to come out.' That person said: 'Grasping clouds and seizing mist, they are gone.' The master said: 'A thunderclap, the soul flies and the gall shatters.' That person said: 'Three levels of waves rise high, the fish transforms into a dragon, the fisherman vainly fishes in the night river.' The master said: 'It has already been pierced by the willow branch.' On the nineteenth day of the third month of the Xinsi year of Chongzhen, after bathing, he personally wrote a verse: 'Coming, there is not a single thing; going, there is not a single thing. If you know the true meaning, it is like the moon on the tip of a hundred-foot flower.' He threw down the pen and passed away peacefully. The disciples built a pagoda for his whole body north of Longhua Temple on Mount Bian. His age was fifty-eight, and his monastic age was thirty-eight. Layman Yan Tian Liu Zhen (Layman, a Buddhist follower at home) Was a person from Shanyin. He visited Yunmen (Yunmen, person name). He asked Yunmen: 'The meaning of the World Honored One ascending the hall, is it at the place of ascending the seat, or at the place of striking the gavel (striking the gavel, knock the gavel)?' Yunmen responded with a slap. Layman Liu Zhen said: 'Clearly colluding with thieves to ruin the family business.' Yunmen said: 'Do you want a second beating?' Later, he had some understanding and presented a verse saying: 'What is this?'

是甚麼。對著家親莫問爺。金不換金隨處使。從來常遇白牛車。門曰。且道。趙州勘破婆子。甚處是勘破處。士曰。壁外蓋茅屋。門曰。不是更道。士曰。雷聲甚大。雨點全無。門曰。不通道。

五燈嚴統卷第二十五(終)

No. 1568-A 重刊五燈嚴統䟦並贊

夫燈不明。繼之以光。統既混亂。嚴之以正。偏頗狂狷。導之以中。怪誕縱庶。御之以庸。矯偽幻妄。示之以真。詭異變詐。指之以常。高古奇潔。處之以平。輕露眇薄。挽之以樸。斯乃師家鑄人之妙用。挽回真正。圓明具足之大道。速如反掌。仍然亙赫中天。奕葉廝承。繩繩不忒。功覆千秋而不宰。源流萬劫以常清。大哉師範嚴若金湯。邪外魔侶。莫可窺其毫芒。轟轟烈烈。師道廓如。中興臨濟。非吾師者誰歟。余小子。遨遊海外不知吾師擔荷法門之憂。其歉何如。一日過知浴寮。偶閱老人示逸然偈。有流通法脈騰今古。無限風光令遠思之句。徹見師心片片。謂逸然曰。子知之乎。然少頃。感悟密囑之意。歡然承領。可謂見義而為知恩有地。更有甚兵衛者。與數信士。共樂其事。啟板于季春。不滿百日。其工已竣。真猛於三軍。迅如瀑流矣。大凡世出世間之事。至公至正。至明至當者。自有默默呵護存焉。故一談吐頃。即成莫大

【現代漢語翻譯】現代漢語譯本：『是什麼？』對著家人親戚不要問『爺』（父親）。『金不換』（比喻珍貴之物）的金錢隨處都可以使用。從來常常遇到『白牛車』（比喻佛法）。門（僧人）說：『且說，趙州（叢林）勘破婆子（老婦人），哪裡是勘破處？』士（僧人）說：『墻外蓋著茅屋。』門（僧人）說：『不是，再說。』士（僧人）說：『雷聲很大，雨點全無。』門（僧人）說：『不相通道。』

《五燈嚴統》卷第二十五（終）

No. 1568-A 重刊《五燈嚴統》跋並贊

燈不明亮，用光來接續它。統緒既然混亂，用嚴謹來匡正它。對於偏頗、狂妄、狷急，用中正來引導。對於怪誕、放縱、蕪雜，用平庸來駕馭。對於矯飾、虛偽、幻化、虛妄，用真實來昭示。對於詭異、變化、欺詐，用恒常來指引。對於高妙、古樸、奇異、潔凈，用平和來對待。對於輕浮、淺薄、渺小、微弱，用樸實來挽救。這乃是師家鑄造人才的妙用，挽回真正，圓滿光明具足的大道，快如反掌。仍然亙古赫然于中天，一代代相承，繩繩相繼沒有差錯。功德覆蓋千秋而不主宰，源頭流淌萬劫而常清。偉大啊，師範嚴謹如同金湯，邪惡外道魔的同伴，不能窺視其毫芒。轟轟烈烈，師道廣闊如虛空。中興臨濟宗，不是我的老師又是誰呢？我小子，遨遊海外不知道我的老師擔負佛法的憂慮，多麼慚愧啊。一日路過知浴寮，偶然閱讀老人所示逸然偈，有『流通法脈騰今古，無限風光令遠思』的句子。徹底見到老師的心意片片，對逸然說：『你知道嗎？』逸然少頃，感悟到秘密囑託的意義，歡喜地承擔領受。可謂見義而為，知恩有地。更有甚者兵衛，與數位信士，共同樂於此事，季春開始刊刻，不到百日，其工程已經完成。真猛於三軍，迅猛如瀑布啊。大凡世間出世間的事情，至公至正，至明至當的，自有默默呵護存在其中。所以一談吐頃刻，就成就莫大的功德。

【English Translation】 English version: 『What is it?』 Don't ask 『father』 (referring to one's origin or true nature) to family and relatives. The 『gold that cannot be exchanged』 (a metaphor for something precious) can be used everywhere. One always encounters the 『white bullock cart』 (a metaphor for the Buddha's teachings). The monk said, 『Let's talk about how Zhao Zhou (Zhaozhou Conglin monastery) discerned the old woman. Where is the point of discernment?』 The monk replied, 『Outside the wall is a thatched hut.』 The monk said, 『No, say it again.』 The monk replied, 『The thunder is very loud, but there is no rain.』 The monk said, 『I don't believe it.』

The Twenty-fifth Volume of the Extensive Record of the Five Lamps (End)

No. 1568-A Postscript and Eulogy to the Re-engraved Extensive Record of the Five Lamps

If the lamp is not bright, continue it with light. If the lineage is chaotic, rectify it with strictness. For those who are biased, arrogant, and narrow-minded, guide them with the middle way. For those who are eccentric, indulgent, and disorderly, control them with the ordinary. For those who are pretentious, false, illusory, and deluded, show them the truth. For those who are strange, changeable, and deceitful, point them to the constant. For those who are lofty, ancient, peculiar, and pure, treat them with equanimity. For those who are frivolous, shallow, insignificant, and weak, rescue them with simplicity. This is the wonderful use of the teacher's house in shaping people, restoring the true, the complete, the bright, and the perfect great path, as quick as turning the palm. Still eternally and brilliantly in the middle of the sky, generation after generation inheriting, continuously without error. The merit covers thousands of years without dominating, the source flows for countless eons and remains pure. Great is the teacher's model, strict as a golden fortress, evil outsiders and demonic companions cannot窺視 (kuīshì, peep at) its slightest bit. Booming and vigorous, the teacher's way is as vast as space. Who else but my teacher is the one who revived the Linji (Rinzai) school? I, a small one, traveling overseas, do not know the worries of my teacher bearing the Dharma, how ashamed I am. One day, passing by the bathhouse, I happened to read the old man's verse to Yiran, which had the lines 『The Dharma lineage flows and soars through ancient and modern times, infinite scenery evokes distant thoughts.』 Thoroughly seeing the teacher's heart piece by piece, I said to Yiran, 『Do you know?』 Yiran, after a short while, sensed the meaning of the secret entrustment, and joyfully accepted it. It can be said that he saw righteousness and acted, knowing where to be grateful. Moreover, there was a soldier named Bingwei, who, with several faithful laymen, rejoiced in this matter together. They started engraving in the late spring, and in less than a hundred days, the work was completed. Truly fiercer than the three armies, as swift as a waterfall. In general, worldly and otherworldly matters, those that are most fair, most upright, most clear, and most appropriate, have silent protection existing within them. Therefore, in a moment of speech, one achieves immense merit.

之功勛。而啟天下萬世之正眼。豈小補也哉。是書老人懷之有年。稽古核今。的的相承。歷歷可據。無黨無偏。明如杲日。照耀天下。禪林一時一刻不可無也。禪衲無此。如盲者不睹乎大陽之光。若聾者不聞乎黃鐘之音。況不責己之見聞晦塞。反咎乎光音之烏有者。可乎。丈室無事。偶閱虎關禪師濟北集。有五家辨一篇。論宗旨甚詳。於戲。扶桑三百年前。與老人所修。若合符節然。海外且有至公至正金石之論。況中華文獻之邦。禪統宗綱。詎可混濫乎。自老人嚴正之後。開萬世禪學正眼。為叢林千秋龜鑑。擴乎師承道統。巍巍蕩蕩。輝輝煌煌。虛空可壞。海水可竭。此書不可磨也。贊曰。

拈花別傳　　微笑首盟　　祖燈燦爛　大道縱橫　　至我中華　　五葉鼎盛　三千年來　　愈振愈更　　法久弊生　統亂混正　　以愚自用　　以賤自慶　邪習成風　　相為比並　　聾瞽末學　偽言詐行　　逐惡隨邪　　佐輔力勁　僭竊祖道　　欺賢罔聖　　業累三途　萬劫奚屏　　堪悲堪憐　　可嗟可詠　余愧龍鍾　　偷光微調　　誰起頹風　誰行祖令　　吾師婆心　　嚴核宗鏡　朗如太虛　　揭邪匡正　　令彼迷徒　回光自映　　枝派分明　　人天皈敬　合轍通途　　大道坦平　　各各還源　

【現代漢語翻譯】現代漢語譯本：這其中的功勛，開啟天下萬世的正眼，難道是小小的補益嗎？這本書老衲懷藏多年，稽考古代，覈對當今，的的確確地相互承襲，歷歷可考，沒有偏袒，光明如太陽，照耀天下。禪林一時一刻都不能沒有它。禪僧沒有這本書，就像盲人看不到太陽的光芒，如同聾子聽不到黃鐘的聲音。更何況不責備自己見聞的閉塞，反而責怪光明和聲音的烏有，可以嗎？老衲在丈室無事，偶爾閱讀虎關禪師的《濟北集》，其中有《五家辨》一篇，論述宗旨非常詳細。唉！扶桑（日本的古稱）三百年前的論述，與老衲所修習的，如同符節相合。海外尚且有至公至正的金石之論，何況中華文獻之邦，禪宗的宗綱，怎麼可以混淆呢？自從老衲嚴正之後，開啟萬世禪學的正眼，作為叢林千秋的龜鑑，擴充師承的道統，巍巍蕩蕩，輝輝煌煌。虛空可以壞滅，海水可以枯竭，這本書不可磨滅。讚頌說：

拈花微笑，是特別的傳承，微笑是最初的盟約，祖師的燈火燦爛輝煌，大道縱橫馳騁，傳到我中華，五家宗派鼎盛。三千年來，禪宗愈加振興，愈加變革，法久了弊端叢生，正統與混亂混雜，有人以愚昧自用，以卑賤自喜。邪惡的習氣形成風氣，互相勾結比附，耳聾眼瞎的末學之輩，用虛偽的言語，欺詐的行為，追逐邪惡，順從邪道，賣力地輔助。僭越竊取祖師的道統，欺騙賢人，矇蔽聖人，罪業累及三途（地獄、餓鬼、畜生），萬劫也無法逃避。真是可悲可憐，可嘆可詠。我慚愧自己年老體衰，只能略微調整光芒，誰來匡正這頹廢的風氣？誰來推行祖師的法令和教誨？我的老師懷著婆婆之心，用嚴厲的標準來審覈宗門的寶鏡，明亮如太虛空，揭露邪惡，匡扶正義，讓那些迷惑的徒弟，回頭反省自己。各個宗派的支流脈絡分明，人天都來皈依敬奉。匯合到正確的軌道，通向坦途，大道平坦寬廣，各自迴歸本源。

【English Translation】 English version: The merit of this is no small contribution to opening the true eye for all ages under heaven. This book has been cherished by this old monk for many years, examining the past and verifying the present, with accurate succession and verifiable records, without partiality, as clear as the bright sun, illuminating the world. The Chan forest cannot be without it for a moment. A Chan monk without this is like a blind person not seeing the light of the sun, or a deaf person not hearing the sound of the Yellow Bell. How can one not blame one's own ignorance and instead blame the non-existence of light and sound? In my idle moments in my abbot's room, I happened to read Zen Master Huguan's 'Jibei Collection,' which contains an essay on 'Distinguishing the Five Houses,' discussing the principles in great detail. Alas! The discourse from Fusang (ancient name for Japan) three hundred years ago is in accord with what this old monk has cultivated, like matching tallies. Even overseas there are impartial and upright discussions of lasting value. How can the lineage and principles of Chan be confused in China, a land of literature? Since this old monk has rectified it, opening the true eye of Chan learning for all ages, serving as a model for the monasteries for thousands of years, expanding the lineage of teachers, grand and vast, brilliant and glorious. The void may be destroyed, the sea may be exhausted, but this book cannot be erased. A eulogy:

Plucking a flower is a special transmission, a smile is the initial covenant, the ancestral lamp is brilliantly shining, The great path runs vertically and horizontally, transmitted to our China, the five houses are at their peak. For three thousand years, Chan has been increasingly revitalized and transformed, but with time, abuses arise, Orthodoxy and chaos are mixed, some use their ignorance, and rejoice in their baseness. Evil habits become the norm, colluding with each other, the deaf and blind late learners, Use false words and deceptive actions, pursuing evil, following the wrong path, assisting with all their might. Usurping the ancestral way, deceiving the wise, and blinding the saints, the karma accumulates in the three paths (hell, hungry ghosts, animals), Unable to escape for myriad kalpas. It is truly sad and pitiable, lamentable and worthy of song. I am ashamed of my old age and frailty, only able to slightly adjust the light, who will rectify this declining trend? Who will implement the ancestral decrees and teachings? My teacher, with a grandmother's heart, uses strict standards to examine the mirror of the sect, As bright as the great void, exposing evil and supporting righteousness, allowing those confused disciples, To turn back and reflect on themselves. The branches and streams of each sect are clear, and humans and gods all take refuge and revere. Converging on the correct path, leading to a smooth road, the great path is flat and wide, each returning to their source.

物物歸命　　無黨無偏　　頓除爭兢　有據可憑　　永息浪孟　　見端行確　名順理性　　佛祖爪牙　　衲僧𣠽柄　獨露真心　　法眼圓凈　　龜鑑千秋　燈傳靡竟

旹丁酉仲夏念有四日。寓攝州普門福元禪寺。嗣法弟子隆琦。謹跋。

【現代漢語翻譯】現代漢語譯本：萬物皆歸於本命，不偏袒任何一方，不存任何私心，徹底消除爭鬥和恐懼。所依據的都有憑證，永遠止息虛妄的念頭，見到開端就確實地行動。名號順應理性，如同佛祖的爪牙一般銳利，又如僧人的拄杖一樣可靠。獨自顯露出真心，法眼圓滿清凈，如龜鏡一般可以借鑑千秋，燈火相傳永無止境。

時在丁酉年仲夏二十四日，寄寓於攝州普門福元禪寺。嗣法弟子隆琦，謹跋。

【English Translation】 English version: All things return to their original destiny, without partiality or bias, completely eliminating strife and fear. There is evidence for everything relied upon, forever ceasing false thoughts, and acting decisively upon seeing the beginning. The name accords with reason, sharp as the Buddha's claws, and reliable as a monk's staff (𣠽柄). Uniquely revealing the true heart, the Dharma eye is perfectly pure, like a tortoise mirror (龜鑑) that can be used as a guide for thousands of years, the lamp is transmitted endlessly.

Dated the 24th day of the mid-summer in the Dingyou year, residing at Pumen Fuyuan Zen Monastery in Shezhou. Successor disciple Longqi, respectfully wrote this postscript.